English
Therefore, one should not abandon diligence. If all Bodhisattvas practice in this way, then they can truly accomplish it.’ At that time, Subhuti again said to Manjushri Bodhisattva, ‘Great One! What you are now speaking about the practice of Bodhisattvas is not something that worldly people can believe and accept.’ Manjushri Bodhisattva said, ‘Great Virtue! I am now speaking about the practice of Bodhisattvas who understand worldly dharmas and transcend them, in order to enable all sentient beings to forever leave the world.’ Subhuti said, ‘Great One! What are worldly dharmas? And how is it called transcendence?’ Manjushri Bodhisattva said, ‘Great Virtue! Worldly dharmas are what are called the five skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness). What are these five? They are the skandha of form, the skandha of feeling, the skandha of perception, the skandha of mental formations, and the skandha of consciousness. These skandhas are such that form is like a mass of foam, feeling is like a floating bubble, perception is like a mirage, mental formations are like a banana tree (whose core is empty), and consciousness is like an illusion. Therefore, there is no world here, nor are there skandhas, nor are there such names and words. If one attains this understanding, the mind will not be scattered. If the mind is not scattered, then it will not be defiled by worldly dharmas. If it is not defiled by worldly dharmas, then that is transcendence of worldly dharmas.’ ‘Furthermore, Great Virtue! The nature of the five skandhas is originally empty. If the nature is empty, then there is no duality. If there is no duality, then there is no self and what belongs to self. If there is no self and what belongs to self, then there is no attachment. If there is no attachment, then that is transcendence of worldly dharmas.’ ‘Furthermore, Great Virtue! The five skandhas arise from causes and conditions. Because they arise from causes and conditions, they have no power. If they have no power, then they have no master. If they have no master, then there is no self and what belongs to self. If there is no self and what belongs to self, then there is no acceptance and grasping. If there is no acceptance and grasping, then there is no contention. If there is no contention, then there is no dispute. The absence of dispute is the dharma of a Shramana (a religious ascetic). The dharma of a Shramana is to know that all dharmas are like an echo in the void. If one can understand that all dharmas are like an echo in the void, then that is transcendence of worldly dharmas.’ ‘Furthermore, Great Virtue! These five skandhas are the same as the Dharmadhatu (the realm of all phenomena). The Dharmadhatu is the realm of non-duality. In the realm of non-duality, there is no eye realm, no form realm, no eye consciousness realm; no ear realm, no sound realm, no ear consciousness realm; no nose realm, --------------------------------------------------------------------------------
Chinese
无香界、无鼻识界；无舌界、无味界、无舌识界；无身界、无触界、无身识界；无意界、无法界、无意识界。此中亦无地界、水界、火界、风界、虚空界、识界；亦无欲界、色界、无色界；亦无有为界、无为界。我人众生寿者等，如是一切皆无所有，定不可得。若能入是平等深义，与无所入而共相应，即是出离世间法也。” 说是法时，会中比丘二百人，永尽诸漏心得解脱。各各脱身所著上衣，以奉文殊师利菩萨，而作是言：“若有众生得闻于此甚深妙法，应生信受。若不生信，欲求证悟，终不可得。” 尔时，长老须菩提语诸比丘言：“汝何所得，以何为证？” 诸比丘言：“大德！无得无证，是沙门法。所以者何？若有所得，心则动乱。若有所证，则自矜负。动乱矜负，堕于魔业。若有自言我得我证，当知则是增上慢人。” 佛言：“诸比丘！汝等审知增上慢义不？” 诸比丘答言：“世尊！如我意者，若有人言我能知苦，是不知苦相；而言我知我能断集、证灭、修道，是不知集、灭、道相。乃至而言我能修道，应知此是增上慢人。所以者何？苦相者，即无生相。集、灭、道相，即无生相。无生相者，即是非相、平等相。是诸圣人，于一切法得解脱相，是中无有知苦、断集、证灭 现代汉语译本：没有香的境界，没有鼻子的感知界；没有舌头的境界，没有味道的境界，没有舌头的感知界；没有身体的境界，没有触觉的境界，没有身体的感知界；没有意念的境界，没有法的境界，没有意识的境界。这里也没有地界、水界、火界、风界、虚空界、识界；也没有欲界、色界（物质的境界）、无色界（非物质的境界）；也没有有为界（因缘和合的现象）、无为界（超越因缘的境界）。我、人、众生、寿者等，所有这些都是不存在的，绝对不可得。如果能够进入这种平等深奥的意义，与无所入的状态相应，那就是脱离世间法了。 当佛陀宣说此法时，会中有二百位比丘，永远断尽了所有烦恼，心得到解脱。他们各自脱下身上穿的上衣，献给文殊师利菩萨（象征智慧的菩萨），并说道：‘如果有众生能够听闻到这甚深微妙的佛法，应该生起信心接受。如果不能生起信心，想要证悟，最终是不可能得到的。’ 这时，长老须菩提（佛陀的弟子，以解空性著称）对众比丘说：‘你们得到了什么，又以什么为证呢？’ 众比丘回答说：‘大德！无所得无所证，这是沙门（修行者）的法则。为什么呢？如果有所得，心就会动乱。如果有所证，就会自高自大。动乱和自高自大，就会堕入魔的境界。如果有人自称我得我证，应当知道这是增上慢的人。’ 佛陀说：‘诸位比丘！你们真的了解增上慢的含义吗？’ 众比丘回答说：‘世尊！依我理解，如果有人说我能知苦，这是不知苦的真相；如果说我知我能断集（烦恼的根源）、证灭（烦恼的止息）、修道（通往灭的道路），这是不知集、灭、道的真相。乃至如果说我能修道，应当知道这是增上慢的人。为什么呢？苦的真相，就是无生之相。集、灭、道的真相，就是无生之相。无生之相，就是非相、平等之相。这些圣人，在一切法中得到解脱之相，其中没有知苦、断集、证灭、修道。’
English
English version: There is no realm of smell, no realm of nose consciousness; no realm of taste, no realm of flavor, no realm of tongue consciousness; no realm of body, no realm of touch, no realm of body consciousness; no realm of mind, no realm of phenomena, no realm of mind consciousness. Within this, there is also no realm of earth, water, fire, wind, space, or consciousness; also no realm of desire, form (material realm), or formlessness (immaterial realm); also no realm of conditioned phenomena, or unconditioned phenomena. ‘I’, ‘person’, ‘sentient being’, ‘life span’, etc., all these are non-existent, absolutely unattainable. If one can enter into this profound meaning of equality, and be in accordance with the state of no-entering, that is to be liberated from worldly dharmas. When the Buddha was speaking this Dharma, two hundred bhikkhus (monks) in the assembly, having forever exhausted all defilements, attained liberation of mind. Each of them took off their upper robes and offered them to Manjushri Bodhisattva (a Bodhisattva symbolizing wisdom), and said: ‘If any sentient being can hear this profound and wonderful Dharma, they should generate faith and accept it. If they cannot generate faith, and seek to attain enlightenment, it is ultimately unattainable.’ At that time, the elder Subhuti (a disciple of the Buddha, known for his understanding of emptiness) said to the bhikkhus: ‘What have you attained, and what is your proof?’ The bhikkhus replied: ‘Great Elder! There is no attainment and no proof, this is the Dharma of a Shramana (practitioner). Why is that? If there is something attained, the mind will be disturbed. If there is something proven, one will become arrogant. Disturbance and arrogance lead to the realm of Mara (demon). If someone claims ‘I have attained, I have proven’, know that this is a person of increased pride.’ The Buddha said: ‘Bhikkhus! Do you truly understand the meaning of increased pride?’ The bhikkhus replied: ‘World Honored One! As I understand it, if someone says ‘I can know suffering’, this is not knowing the true nature of suffering; and if they say ‘I know, I can cut off the origin of suffering (the cause of suffering), realize the cessation of suffering (the end of suffering), and cultivate the path (the way to the end of suffering)’, this is not knowing the true nature of the origin, cessation, and path. Even if they say ‘I can cultivate the path’, know that this is a person of increased pride. Why is that? The true nature of suffering is the nature of non-arising. The true nature of the origin, cessation, and path is the nature of non-arising. The nature of non-arising is the nature of non-form, the nature of equality. These sages, in all dharmas, attain the nature of liberation, in which there is no knowing suffering, cutting off the origin of suffering, realizing the cessation of suffering, or cultivating the path.’ --------------------------------------------------------------------------------
Chinese
、修道如是等相而可得者。若有众生得闻如是一切诸法平等之义，而生惊怖，应知是为增上慢者。” 尔时，世尊即告之言：“善哉善哉。诸比丘！如汝所说，如是如是。须菩提！汝等当知此诸比丘，已于过去迦叶佛所、从文殊师利童子，得闻如是甚深之法。以闻法故疾得神通，今复得闻，随顺不逆。须菩提！若复有人于我法中得闻斯义生信解者，皆于来世见弥勒佛。若未发大乘意，于三会中悉得解脱。若已发大乘意者，皆得住于堪忍之地。” 尔时，善胜天子白文殊师利菩萨言：“大士！汝常于此阎浮提中为众说法。今兜率天上有诸天子，曾于过去值无量佛，供养恭敬、种诸善根，然生在天中耽着境界，不能来此法会而有听受。昔种善根，今将退失，若蒙诱诲，必更增长。惟愿大士！暂往天宫，为彼诸天弘宣法要。” 尔时，文殊师利菩萨以神通力，即于其处忽然化作兜率天宫，如其所有悉皆备足，令善胜天子及此会中一切人天，皆谓在于彼天之上。具见于彼种种严饰，园林池沼，果树行列。殿堂楼阁，栋宇交临，绣柱承梁，雕窗间户，攒栌叠栱，磊砢分布。积宝为台，庄严绮错，其台极小，犹有七层，或八层九层，乃至高于二十层者。一一台上，处处层级，皆有众天女，盛年好色，手足柔软， ‘如果修行是像这样才能获得，如果有众生听闻到一切诸法平等的道理，却感到惊恐害怕，应当知道这些人是增上慢者。’ 这时，世尊就告诉他们说：‘很好，很好。各位比丘！正如你们所说，正是这样，正是这样。须菩提（佛陀的十大弟子之一，以解空第一著称）！你们应当知道这些比丘，在过去迦叶佛（过去七佛之一）的时代，曾经从文殊师利童子（智慧的象征）那里，听闻过这样甚深的佛法。因为听闻佛法，所以很快就获得了神通，现在再次听闻，能够随顺而不违逆。须菩提！如果有人在我的佛法中听闻到这个道理而生起信心和理解，他们将来都会见到弥勒佛（未来佛）。如果还没有发大乘心，在弥勒佛的三次法会中都能得到解脱。如果已经发了大乘心，都能安住于堪忍之地。’ 这时，善胜天子（天界的天人）对文殊师利菩萨（智慧的象征）说：‘大士！您经常在这阎浮提（我们所居住的世界）中为众生说法。现在兜率天（欲界六天之一）上有一些天子，他们过去曾经遇到过无数的佛，供养恭敬，种下各种善根，但是因为生在天界，贪恋享乐，不能来到这里参加法会听闻佛法。他们过去种下的善根，现在将要退失，如果能够得到您的教诲，必定会更加增长。希望大士！暂时前往天宫，为那些天人弘扬佛法要义。’ 这时，文殊师利菩萨用神通力，就在那里忽然化现出兜率天宫，和真实的天宫一样，一切都具备齐全，让善胜天子和法会中的一切人天，都以为自己身处在那个天界之上。他们都看到了天宫中各种各样的装饰，园林池塘，果树成行。殿堂楼阁，房屋交错相连，彩绘的柱子支撑着横梁，雕花的窗户和门，层层叠叠的斗拱，错落有致地分布着。用宝物堆积成台，装饰得华丽精美，即使是最小的台子，也有七层，或者八层九层，甚至高达二十层。每一层台上，到处都有阶梯，都有许多年轻貌美、手足柔软的天女，
English
'If cultivation is to be attained through such characteristics, and if any sentient beings, upon hearing the meaning of the equality of all dharmas, become frightened, know that they are those with increased arrogance.' At that time, the World Honored One then said to them, 'Excellent, excellent. Bhikshus! As you have said, it is so, it is so. Subhuti (one of the Buddha's ten great disciples, known for understanding emptiness)! You should know that these bhikshus, in the past, under the Buddha Kashyapa (one of the seven past Buddhas), heard such profound Dharma from the youth Manjushri (symbol of wisdom). Because of hearing the Dharma, they quickly attained supernatural powers, and now, upon hearing it again, they follow it without contradiction. Subhuti! If anyone in my Dharma hears this meaning and generates faith and understanding, they will all see Maitreya Buddha (the future Buddha) in the future. If they have not yet generated the Mahayana mind, they will all attain liberation in the three assemblies of Maitreya. If they have already generated the Mahayana mind, they will all dwell in the land of endurance.' At that time, the Deva Son Good Victory said to the Bodhisattva Manjushri, 'Great Bodhisattva! You often preach the Dharma to sentient beings in this Jambudvipa (the world we live in). Now, in the Tushita Heaven (one of the six heavens of the desire realm), there are Deva Sons who, in the past, encountered countless Buddhas, made offerings with reverence, and planted various roots of goodness. However, because they are born in the heavens, they are attached to sensual pleasures and cannot come to this Dharma assembly to listen to the Dharma. The roots of goodness they planted in the past are now about to diminish. If they could receive your teachings, they would surely grow even more. I wish that the Great Bodhisattva would temporarily go to the heavenly palace to propagate the essential Dharma for those devas.' At that time, Bodhisattva Manjushri, with his supernatural power, suddenly transformed the Tushita Heaven Palace right there, complete with everything as it is, causing the Deva Son Good Victory and all the humans and devas in the assembly to believe that they were in that heaven. They all saw the various decorations in the heavenly palace, the gardens and ponds, the rows of fruit trees. The halls and pavilions, the buildings interlocked, the painted pillars supporting the beams, the carved windows and doors, the layered brackets, distributed in a scattered manner. Platforms were built with treasures, adorned with splendor and beauty. Even the smallest platform had seven levels, or eight or nine levels, and some were even as high as twenty levels. On each platform, everywhere there were steps, and there were many young and beautiful heavenly maidens, with soft hands and feet, --------------------------------------------------------------------------------