Chinese
阿罗汉辟支佛皆依用得度。譬如毒药在人手中不害伤人；菩萨虽在爱欲中，持智慧不入恶道。譬如郡国多积粪壤，有益稻田菜园；菩萨虽在爱欲中，益于天上天下。” 佛语迦叶：“若有菩萨欲学极大珍宝之积遗日罗经，当随是经本法精进。何等为本法？无法、无我、无人、无寿、无常、无色、无痛痒、无思想、无生死识，是为法本根。有常在一边，无常在一边，有常无常适在其中，无色、无见、无识，是故为中之智黠本也。譬如大地为一界，复一佛界，两界之际中，无色、无见无识、无我无识、无所入、无所语，是为智黠本也。心为一边，无心为一边，设无心无识、无我无识，是为中间之本。诸佛经法等无有异，有德无德、内事外事、有世间无世间、为度者未度者、脱爱欲未脱爱欲。泥洹等无有异，有在一边，无有在一边，有无有适在中间，是为智黠中本也。” 佛语迦叶：“我为汝曹说法。从生至死身所出生，苦痴在一边，黠在一边，无痴无黠适在中间，是为智黠中间之本。” 佛语迦叶：“空不作法，法本无空无相不作法，法本无相无愿不作法，法本无愿无死生不作法，法本无死生，死生无出生、无灭无处所。无形不作法，法本无形当随是本法，是为中间。视本法不自分别解身为空也，空弃 现代汉语译本：阿罗汉（Arhat，已证悟的圣者）和辟支佛（Pratyekabuddha，独觉者）都依靠修行而得解脱。例如，毒药在人手中不会伤害人；菩萨（Bodhisattva，发愿成佛的修行者）虽然身处爱欲之中，但因持有智慧，不会堕入恶道。又如，郡国中堆积的粪土，对稻田菜园有益；菩萨虽然身处爱欲之中，却能利益天上天下。 佛陀对迦叶（Kasyapa，佛陀的弟子）说：‘如果有菩萨想要学习极其珍贵的《积遗日罗经》，应当遵循此经的根本法门精进修行。什么是根本法门呢？就是无有法、无我、无人、无寿、无常、无色、无痛痒、无思想、无生死识，这就是法的根本。有常在一边，无常在一边，有常无常适在其中；无色、无见、无识，因此这是中道的智慧根本。例如，大地为一个界，又一个佛界，两界之间，无色、无见、无识、无我无识、无所入、无所语，这就是智慧的根本。心为一边，无心为一边，假设无心无识、无我无识，这就是中间的根本。诸佛的经法等没有差异，有德无德、内事外事、有世间无世间、为度者未度者、脱爱欲未脱爱欲，涅槃（Nirvana，解脱）等也没有差异。有在一边，无在一边，有无适在中间，这就是中道的智慧根本。’ 佛陀对迦叶说：‘我为你们说法。从生到死，身体所产生的，苦和痴在一边，智慧在一边，无痴无智适在中间，这就是中道的智慧根本。’ 佛陀对迦叶说：‘空不造作法，法的根本无空无相不造作法，法的根本无相无愿不造作法，法的根本无愿无生死不造作法，法的根本无生死，生死无出生、无灭无处所。无形不造作法，法的根本无形，应当遵循这个根本法，这就是中间。观察根本法，不分别，理解身体是空，空弃。’
English
English version: Both Arhats (enlightened saints) and Pratyekabuddhas (solitary realizers) attain liberation through practice. For example, poison in a person's hand does not harm them; a Bodhisattva (a practitioner who aspires to Buddhahood), though amidst desires, does not fall into evil paths because they possess wisdom. Similarly, just as accumulated manure in a country benefits rice fields and vegetable gardens, a Bodhisattva, though amidst desires, benefits both heaven and earth. The Buddha said to Kasyapa (a disciple of the Buddha): 'If a Bodhisattva wishes to learn the extremely precious 'Accumulated Remains of the Sun Sutra,' they should diligently practice according to the fundamental teachings of this sutra. What are the fundamental teachings? They are the absence of dharma, self, person, lifespan, permanence, form, sensation, thought, and consciousness of birth and death. This is the root of dharma. Permanence is on one side, impermanence is on the other, and the state of both permanence and impermanence is in between; without form, without seeing, without consciousness, therefore this is the root of wisdom in the middle way. For example, the earth is one realm, and another is the Buddha realm. Between these two realms, there is no form, no seeing, no consciousness, no self, no consciousness, nothing to enter, and nothing to say. This is the root of wisdom. The mind is on one side, and the absence of mind is on the other. If there is no mind, no consciousness, no self, no consciousness, this is the root of the middle way. The sutras and teachings of all Buddhas are not different, whether there is virtue or not, whether it is internal or external, whether it is worldly or not, whether one is liberated or not, whether one is free from desire or not. Nirvana (liberation) is also not different. Existence is on one side, non-existence is on the other, and the state of both existence and non-existence is in between. This is the root of wisdom in the middle way.' The Buddha said to Kasyapa: 'I am teaching you the dharma. From birth to death, what arises from the body, suffering and ignorance are on one side, and wisdom is on the other. The absence of both ignorance and wisdom is in between. This is the root of wisdom in the middle way.' The Buddha said to Kasyapa: 'Emptiness does not create dharma, the root of dharma is without emptiness and without form, and does not create dharma. The root of dharma is without form and without desire, and does not create dharma. The root of dharma is without desire and without birth and death, and does not create dharma. The root of dharma is without birth and death, and birth and death have no arising, no cessation, and no place. Formlessness does not create dharma, the root of dharma is formless, and one should follow this root dharma, which is the middle way. Observing the root dharma, without discrimination, understanding that the body is empty, and abandoning emptiness.' -------------------------------------------------------------------------------- 空中之空，本自空、甫当来空、现在空。” 佛语迦叶：“人宁着痴大如须弥山，呼为有其过不足言耳；人有着空言有空，其过甚大。若有着痴者，晓空得脱；着空者不得脱。” 佛语迦叶言：“譬如人病，得良医与药，药入腹中不行。于迦叶意云何？是人能愈不？” 迦叶报言：“大难。” 佛言：“外余道晓空得脱，着空不得脱，譬如人畏于虚空，啼哭教人却去虚空。”佛语迦叶：“是人宁却虚空不？” 迦叶言：“不可却也。” 佛言：“如是迦叶！若沙门婆罗门畏于虚空，其人亦空语复畏空，是人为狂，无有异。” 佛语迦叶言：“譬如画师自画鬼神像，还自复恐怖。譬如人未得道者，如是色声香味，坐是堕死生中不晓法。譬如木中火出还自烧木，从观得黠自烧身。譬如幻师化作人，还自取幻师啖，如是色声香味对从中出，念啖空啖无他奇。” 佛语迦叶：“譬如灯炷之明，不自念言我当逐冥去冥也，然灯炷照，不知冥所去处。如是，智黠不念我当去愚痴得智黠，不知愚痴所去处也。是智黠无所从来，亦无有持来者，是灯炷明是冥，空不可得持也。是智黠、是痴，两者俱空，无所持也。譬如大舍小舍，百岁若千岁，未尝于其中然灯火也，却后各于中然灯火 { "translations": [ "现代汉语译本", "‘空中之空’，是指其本性为空，未来也是空，现在也是空。", "佛陀对迦叶（Kasyapa，佛陀的十大弟子之一）说：‘人执着于愚痴，如同须弥山（Sumeru，佛教宇宙观中的中心山）般巨大，称其为有，其过失还不足以言说；人执着于空，说空是真实存在的，其过失就更大了。如果执着于愚痴的人，了解空性就能解脱；而执着于空性的人，却无法解脱。’", "佛陀对迦叶说：‘譬如一个人得了病，得到良医给予的药物，但药物进入腹中却不起作用。迦叶，你认为这个人能痊愈吗？’", "迦叶回答说：‘很难痊愈。’", "佛陀说：‘外道（指佛教以外的其他宗教或哲学）了解空性可以解脱，但执着于空性却不能解脱，就像一个人害怕虚空，哭喊着叫人把虚空赶走。’佛陀问迦叶：‘这个人能把虚空赶走吗？’", "迦叶回答说：‘不可能赶走。’", "佛陀说：‘就像这样，迦叶！如果沙门（Sramana，佛教出家修行者）或婆罗门（Brahmana，古印度祭司阶层）害怕虚空，他们口中说着空，却又害怕空，这种人是疯了，和疯子没什么两样。’", "佛陀对迦叶说：‘譬如一个画师自己画鬼神像，反而自己感到恐惧。又譬如一个没有得道的人，被色、声、香、味所迷惑，因此在生死轮回中沉沦，不明白佛法。又譬如木头中生出火，反而烧毁木头，从观察中得到智慧，反而烧毁自身。又譬如幻术师变出一个人，反而被自己变出的人吃掉，就像这样，色、声、香、味等对境从中产生，执着于空，执着于无，并没有什么特别之处。’", "佛陀对迦叶说：‘譬如灯芯的光明，不会自己想说我要驱逐黑暗，但灯芯照亮时，却不知道黑暗去了哪里。就像这样，智慧不会想说我要去除愚痴而得到智慧，却不知道愚痴去了哪里。智慧无所从来，也没有人能带来智慧，灯芯的光明照亮黑暗，空性是无法被执取的。智慧和愚痴，两者都是空性的，没有什么可以执取的。譬如大房子和小房子，一百年或一千年，都没有在其中点燃灯火，之后各自在其中点燃灯火。" ], "english_translations": [ "English version", "'Emptiness of emptiness' refers to its inherent nature being empty, the future being empty, and the present being empty.", "The Buddha said to Kasyapa (one of the ten great disciples of the Buddha): 'A person clinging to ignorance, as vast as Mount Sumeru (the central mountain in Buddhist cosmology), and calling it existent, their fault is beyond words; a person clinging to emptiness, saying emptiness is real, their fault is even greater. If a person clinging to ignorance understands emptiness, they can be liberated; but a person clinging to emptiness cannot be liberated.'", "The Buddha said to Kasyapa: 'For example, a person gets sick, receives medicine from a good doctor, but the medicine does not work after entering the stomach. Kasyapa, what do you think? Can this person be cured?'", "Kasyapa replied: 'It is very difficult.'", "The Buddha said: 'Those of other paths (referring to religions or philosophies other than Buddhism) who understand emptiness can be liberated, but those who cling to emptiness cannot be liberated, just like a person who is afraid of empty space, crying and telling people to drive away the empty space.' The Buddha asked Kasyapa: 'Can this person drive away the empty space?'", "Kasyapa replied: 'It is impossible to drive it away.'", "The Buddha said: 'Just like that, Kasyapa! If a Sramana (a Buddhist renunciate) or a Brahmana (a priest of ancient India) is afraid of empty space, they speak of emptiness, yet they are afraid of emptiness, such a person is mad, no different from a madman.'", "The Buddha said to Kasyapa: 'For example, a painter paints images of ghosts and gods, and then becomes afraid of them himself. Also, for example, a person who has not attained enlightenment is deluded by form, sound, smell, and taste, and thus sinks into the cycle of birth and death, not understanding the Dharma. Also, for example, fire arises from wood and burns the wood itself, from observation one gains wisdom, and then burns oneself. Also, for example, a magician conjures a person, and then is eaten by the person he conjured, just like that, the objects of form, sound, smell, and taste arise from within, clinging to emptiness, clinging to non-existence, there is nothing special about it.'", "The Buddha said to Kasyapa: 'For example, the light of a lamp wick does not think, "I will drive away the darkness," but when the lamp wick shines, it does not know where the darkness has gone. Just like that, wisdom does not think, "I will remove ignorance and gain wisdom," but it does not know where ignorance has gone. Wisdom does not come from anywhere, nor can anyone bring wisdom, the light of the lamp wick illuminates the darkness, emptiness cannot be grasped. Wisdom and ignorance, both are empty, there is nothing to grasp. For example, in a large house or a small house, for a hundred years or a thousand years, no lamp has been lit, and then later, each lights a lamp in it.'" ] } --------------------------------------------------------------------------------
Chinese
。迦叶！于迦叶意云何？是冥在中千岁，若我豪强不出。” 迦叶白佛言：“不也。冥虽久在中，见火明，不敢当即去。” 佛言：“如是迦叶！菩萨数千巨亿万劫，在爱欲中为欲所覆，闻佛经一反念善，罪即消尽。灯炷明者，于佛法中智黠明是也，冥爱欲即为消尽。譬如虚空中不生谷实也，地种乃生谷实耳；如是泥洹中不生菩萨也，粪治其地谷种润泽生，于爱欲中生菩萨。” 佛语迦叶：“譬如旷野之中若山上，不生莲华及优钵华也；菩萨不于众阿罗汉、辟支佛法中出也。譬如大陂水污泥之中，生莲华优钵华也；从爱欲中生菩萨法。譬如四大海停住；菩萨于三界功德中，润泽成菩萨道。譬如蠹虫食芥子空；罗汉、辟支佛智尔所耳。譬如麻油，破一发作百分，持一分揾油麻中，为出几所渧，罗汉辟支佛智如是；如十方空所至，菩萨晓佛智如是。譬如遮迦越罗有千子，无有一子应遮迦越罗相也，虽有尔所子，不在子计中也；有罗汉数千巨亿万人，不在佛计中，无一菩萨，佛虽有尔所罗汉，不具足为佛子也。譬如遮迦越罗正夫人与贫穷人共交通，从中生子。”佛语迦叶：“是宁应为遮迦越罗子不乎？” 迦叶报佛言：“不也。” 佛言：“如是迦叶！虽有罗汉从法中出，是非佛子也，不类 现代汉语译本：迦叶，你认为如何？如果黑暗在中千世界持续千年，而我（佛）的威光不显现，会怎样？” 迦叶回答佛说：“不会的。黑暗即使存在很久，一旦见到火光，也会立即消散。” 佛说：“是的，迦叶！菩萨即使在爱欲中被覆盖了无数亿劫，一旦听到佛经，哪怕只是一念向善，罪业也会立即消尽。灯芯的光明，象征着在佛法中的智慧和明悟，而黑暗的爱欲则会消散。譬如虚空中不会生长谷物，只有在土地上播种才能生长；同样，涅槃中不会直接产生菩萨，只有在经过爱欲的滋养后，才能产生菩萨。” 佛告诉迦叶：“譬如在旷野或山上，不会生长莲花和优钵罗花（青莲花）；菩萨也不会从声闻（阿罗汉）、缘觉（辟支佛）的教法中产生。就像在充满污泥的大池塘中，才能生长莲花和优钵罗花；菩萨的修行也是从爱欲中产生的。譬如四大海保持静止；菩萨在三界的功德中，得到滋养而成就菩萨道。譬如蠹虫吃芥菜籽，只能吃空；声闻、缘觉的智慧也仅此而已。譬如麻油，将一根头发分成一百份，取其中一份蘸上麻油，能滴出几滴油，声闻、缘觉的智慧也像这样；而菩萨的智慧，则像十方虚空一样广大，能通晓佛的智慧。譬如转轮圣王（遮迦越罗）有千个儿子，没有一个儿子能继承转轮圣王的相貌，即使有这么多儿子，也不算在儿子之列；同样，即使有无数的声闻（阿罗汉），也不算在佛的弟子之列，没有一个菩萨，佛即使有这么多声闻，也不能算是具足佛子。譬如转轮圣王的正夫人与贫穷的人发生关系，从中生下的孩子。”佛问迦叶：“这孩子能算是转轮圣王的儿子吗？” 迦叶回答佛说：“不能。” 佛说：“是的，迦叶！即使有声闻从佛法中产生，也不是佛的真子，不属于佛的种类。”