English
English version: The twenty-fifth is to be exclusively settled in mountains and marshes; the twenty-sixth is not to delight in worldly glory; the twenty-seventh is not to delight in the Hinayana (Small Vehicle), but to delight in the merits of the Mahayana (Great Vehicle); the twenty-eighth is to stay away from evil friends and be close to good friends; the twenty-ninth is to achieve the four Brahma abodes (four pure meditative states); the thirtieth is to rely on wisdom; the thirty-first is that for sentient beings, whether they have practice or not, one will ultimately not abandon them; the thirty-second is that what is spoken is without duality, respecting true words (teachings that are true and not false), the mind of a Bodhisattva is the most important. This is what is meant, Kashyapa! A Bodhisattva Mahasattva who achieves these thirty-two dharmas is called a Bodhisattva. Furthermore, Kashyapa! I will tell you a parable, the wise can understand the merits of a Bodhisattva through parables. For example, the earth element, for all sentient beings, has no discrimination; just like that, Kashyapa! A Bodhisattva, from the initial aspiration until the attainment of enlightenment, has no discrimination towards all sentient beings. For example, the water element, grows hundreds of grains, various medicines, and plants; just like that, Kashyapa! A Bodhisattva, with sincere and pure compassion, covers and nurtures all, bringing the virtue of purity to sentient beings. For example, the fire element, ripens hundreds of grains, various medicines, and plants; just like that, Kashyapa! A Bodhisattva, with Prajna Paramita (perfection of wisdom), accomplishes all sentient beings. For example, the wind element, adorns all Buddha lands; just like that, Kashyapa! A Bodhisattva, with skillful means, adorns all Buddha lands. For example, the moon, grows day by day; just like that, Kashyapa! A Bodhisattva, with sincere purity, increases all pure and virtuous dharmas. For example, the sun comes out and illuminates all sentient beings; just like that, Kashyapa! A Bodhisattva, with Prajna Paramita, illuminates all sentient beings. For example, a lion, the king of deer, wherever it goes, feels no fear; just like that, Kashyapa! A Bodhisattva, abiding in the merits of precepts, wherever it goes, feels no fear. For example, an elephant king, can bear all heavy burdens and never tires; just like that, Kashyapa! A Bodhisattva, is good at taming his mind, bearing heavy burdens for all sentient beings without feeling weary. For example, a lotus flower, grows in mud but is not stained by it; just like that, a Bodhisattva, grows in the world but is not attached to worldly laws. For example, when cutting down a tree, even if the branches are cut, if the roots are not cut, the tree will grow again. --------------------------------------------------------------------------------
Chinese
如故；如是迦叶！菩萨以善权心，虽断结缚犹生三界。譬如诸方江河之水，入于大海悉为一味；如是迦叶！菩萨作若干种善愿功德，当作佛道悉为一味。譬如四天王三十三天住须弥山。如是迦叶！菩萨善根心中。譬如国王大臣所助，乃具成办一切国事；如是迦叶！菩萨般若波罗蜜善根所助，乃具成办一切佛事。譬如迦叶！天无云者，雨不可得；如是菩萨不多闻者，法雨不可得。譬如迦叶！天有云者，雨泽可得；菩萨如是，有大慈云能降法雨。譬如圣王出者七宝可得；如是迦叶！菩萨出者三十七品道宝可得。譬如有摩尼珠者，彼中无量百千种珠悉皆可得；如是迦叶！有菩萨心者，彼中无量百千声闻缘觉之法悉皆可得。譬如三十三天游杂园观，一切乐具皆悉同等；如是迦叶！菩萨至诚清净，为一切众生方便同等，悉无差降。譬如有毒，因咒药故不能为害；如是迦叶！菩萨结毒，因智药故不能为害。譬如城邑有诸粪壤饶益田用；如是迦叶！菩萨因结学萨芸若用。是故迦叶！菩萨欲学此宝严经者，当正观诸法。云何为正观？谓真实观诸法。云何为真实观诸法？谓不观我人寿命，是谓中道真实观法。 “复次迦叶！真实观者，谓不观色有常无常，亦不观痛想行识有常无常，是谓中道真实观法。复次迦叶！云何为真实观诸法 现代汉语译本： 就像这样，迦叶！菩萨以善巧方便的心，虽然断除了烦恼的束缚，仍然会为了度化众生而生于三界。譬如各方江河的水，流入大海后都成为同一种味道；就像这样，迦叶！菩萨所作的各种善愿功德，最终成就佛道时都成为同一种味道。譬如四天王和三十三天居住在须弥山。就像这样，迦叶！菩萨的善根心也是如此。譬如国王有大臣辅佐，才能成就一切国家大事；就像这样，迦叶！菩萨有般若波罗蜜（智慧到彼岸）的善根辅佐，才能成就一切佛事。譬如迦叶！天空没有云，就无法下雨；就像这样，菩萨如果不广闻佛法，就无法得到法雨的滋润。譬如迦叶！天空有云，就能降下雨泽；菩萨也是这样，有大慈悲的云，就能降下法雨。譬如圣王出现，就能得到七宝；就像这样，迦叶！菩萨出现，就能得到三十七道品（通往解脱的三十七种修行方法）的珍宝。譬如有了摩尼宝珠（如意宝珠），就能从中得到无量百千种宝珠；就像这样，迦叶！有了菩萨心，就能从中得到无量百千声闻（听闻佛法而修行的人）和缘觉（独自觉悟的人）的法门。譬如三十三天在各种园林中游玩，一切享乐器具都相同；就像这样，迦叶！菩萨以至诚清净的心，为了方便度化一切众生，所作所为都是平等的，没有差别。譬如有了毒药，因为有咒语和解药，就不能造成伤害；就像这样，迦叶！菩萨的烦恼毒，因为有智慧的解药，也不能造成伤害。譬如城邑中的粪土，可以用来滋养田地；就像这样，迦叶！菩萨因为烦恼而学习萨芸若（一切智），最终能利益众生。所以，迦叶！菩萨如果想学习这部《宝严经》，应当正确地观察诸法。什么是正确的观察？就是真实地观察诸法。什么是真实地观察诸法？就是不执着于我、人、寿命等概念，这就是中道真实的观察方法。 “再者，迦叶！真实的观察，就是不执着于色（物质）的常与无常，也不执着于受（感受）、想（思维）、行（意志）、识（意识）的常与无常，这就是中道真实的观察方法。再者，迦叶！什么是真实地观察诸法？
English
English version: Just so, Kasyapa! Bodhisattvas, with skillful means, though they have severed the bonds of defilements, are still born in the three realms. Just as the waters of rivers from all directions, when they enter the great ocean, all become one taste; just so, Kasyapa! The various meritorious deeds and vows made by Bodhisattvas, when they attain Buddhahood, all become one taste. Just as the Four Heavenly Kings and the Thirty-three Gods dwell on Mount Sumeru. Just so, Kasyapa! Is the Bodhisattva's root of goodness. Just as a king is assisted by his ministers, and thus all state affairs are accomplished; just so, Kasyapa! The Bodhisattva, assisted by the root of goodness of Prajna Paramita (Perfection of Wisdom), thus accomplishes all the affairs of Buddhahood. Just as, Kasyapa! When there are no clouds in the sky, rain cannot be obtained; just so, a Bodhisattva who does not study widely cannot obtain the rain of Dharma. Just as, Kasyapa! When there are clouds in the sky, rain can be obtained; the Bodhisattva is like this, having great clouds of compassion, he can send down the rain of Dharma. Just as when a Holy King appears, the seven treasures can be obtained; just so, Kasyapa! When a Bodhisattva appears, the thirty-seven factors of enlightenment (the thirty-seven practices leading to liberation) can be obtained. Just as when one has a Mani jewel (wish-fulfilling jewel), countless hundreds and thousands of jewels can be obtained from it; just so, Kasyapa! When one has the Bodhisattva mind, countless hundreds and thousands of the teachings of Sravakas (hearers) and Pratyekabuddhas (solitary realizers) can be obtained from it. Just as the Thirty-three Gods wander in various gardens, and all the instruments of pleasure are equal; just so, Kasyapa! The Bodhisattva, with sincere purity, for the sake of all sentient beings, acts with equal convenience, without any difference or discrimination. Just as when there is poison, because of mantras and medicine, it cannot cause harm; just so, Kasyapa! The poison of the Bodhisattva's defilements, because of the medicine of wisdom, cannot cause harm. Just as the dung in a city can be used to enrich the fields; just so, Kasyapa! The Bodhisattva, through defilements, learns Sarvajna (omniscience) for the benefit of all beings. Therefore, Kasyapa! If a Bodhisattva wishes to learn this 'Jewel Adornment Sutra', he should correctly observe all dharmas. What is correct observation? It is to truly observe all dharmas. What is truly observing all dharmas? It is not to cling to the concepts of self, person, or lifespan, this is the Middle Way of truly observing dharmas. Furthermore, Kasyapa! True observation is not to observe whether form (matter) is permanent or impermanent, nor to observe whether feeling, perception, volition, or consciousness are permanent or impermanent, this is the Middle Way of truly observing dharmas. Furthermore, Kasyapa! What is truly observing all dharmas? --------------------------------------------------------------------------------
Chinese
？谓不观地有常无常，亦不观水火风界有常无常，是谓中道真实观法。 “复次迦叶！有常是一边，无常为二边，此二中间无色，不可见亦不可得，是谓中道真实观法。有我是一边，无我为二边，此二中间无色，不可见亦不可得，是谓中道真实观法。有真实心者是谓一边，无真实心者是为二边，无心无思无意无识，是谓中道真实观法。如是不善法、世间法、有诤法、有漏法、有为法、有秽污法，是谓一边；如是善法、出世间法、无诤法、无漏法、无为法、白净之法，是为二边，此二中间，无所有亦不可得，是谓中道真实观法。有者是一边，无者为二边，此二中间，无所有亦不可得，是谓中道真实观法。 “复次迦叶！我为汝说，无明缘行，行缘识，识缘名色，名色缘六入，六入缘更乐，更乐缘痛，痛缘爱，爱缘取，取缘有，有缘生，生缘老死、苦恼、忧悲、啼泣，如是生大苦阴。无明已尽则行尽，行尽则识尽，识尽则名色尽，名色尽则六入尽，六入尽则更乐尽，更乐尽则痛尽，痛尽则爱尽，爱尽则取尽，取尽则有尽，有尽则生尽，生尽则老死、苦恼、忧悲皆尽，如是灭大苦阴。无有此二，亦无二行，中间可知，是谓中道真实观法。如是行行尽，识、名色、六入、更乐、痛、爱、取、有、生、老死老死尽， 现代汉语译本： ‘不观察地是有常还是无常，也不观察水、火、风界是有常还是无常，这被称为中道真实的观察方法。’ ‘再者，迦叶（佛陀弟子名）！有常是一边，无常是另一边，这两者之间没有颜色，不可见也不可得，这被称为中道真实的观察方法。有我是指一边，无我是指另一边，这两者之间没有颜色，不可见也不可得，这被称为中道真实的观察方法。有真实心是指一边，没有真实心是指另一边，没有心、没有思、没有意、没有识，这被称为中道真实的观察方法。像这样，不善法、世间法、有诤法、有漏法、有为法、有秽污法，是指一边；像这样，善法、出世间法、无诤法、无漏法、无为法、清净之法，是指另一边，这两者之间，无所有也不可得，这被称为中道真实的观察方法。有是指一边，无是指另一边，这两者之间，无所有也不可得，这被称为中道真实的观察方法。’ ‘再者，迦叶！我为你解说，无明（对真理的无知）缘起行（意志行为），行缘起识（意识），识缘起名色（精神和物质），名色缘起六入（六种感官），六入缘起更乐（接触），更乐缘起痛（感受），痛缘起爱（渴爱），爱缘起取（执取），取缘起有（存在），有缘起生（出生），生缘起老死、苦恼、忧悲、啼泣，这样就产生了巨大的苦阴（苦的聚集）。无明灭尽则行灭尽，行灭尽则识灭尽，识灭尽则名色灭尽，名色灭尽则六入灭尽，六入灭尽则更乐灭尽，更乐灭尽则痛灭尽，痛灭尽则爱灭尽，爱灭尽则取灭尽，取灭尽则有灭尽，有灭尽则生灭尽，生灭尽则老死、苦恼、忧悲都灭尽，这样就灭除了巨大的苦阴。没有这两种，也没有两种行为，中间可知，这被称为中道真实的观察方法。像这样，行行灭尽，识、名色、六入、更乐、痛、爱、取、有、生、老死都灭尽。’
English
English version: 'Not observing whether earth is permanent or impermanent, nor observing whether the water, fire, and wind realms are permanent or impermanent, this is called the true view of the Middle Way.' 'Furthermore, Kashyapa (name of a Buddha's disciple)! Permanence is one extreme, impermanence is the other extreme. Between these two, there is no color, it is invisible and unattainable. This is called the true view of the Middle Way. The existence of a self is one extreme, the non-existence of a self is the other extreme. Between these two, there is no color, it is invisible and unattainable. This is called the true view of the Middle Way. Having a real mind is one extreme, not having a real mind is the other extreme. Without mind, without thought, without intention, without consciousness, this is called the true view of the Middle Way. Thus, unwholesome dharmas, worldly dharmas, contentious dharmas, defiled dharmas, conditioned dharmas, impure dharmas, these are one extreme; thus, wholesome dharmas, transcendental dharmas, non-contentious dharmas, undefiled dharmas, unconditioned dharmas, pure dharmas, these are the other extreme. Between these two, there is nothing and it is unattainable. This is called the true view of the Middle Way. Existence is one extreme, non-existence is the other extreme. Between these two, there is nothing and it is unattainable. This is called the true view of the Middle Way.' 'Furthermore, Kashyapa! I will explain to you, ignorance (lack of knowledge of the truth) conditions volitional actions, volitional actions condition consciousness, consciousness conditions name and form (mind and matter), name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping, grasping conditions becoming, becoming conditions birth, birth conditions old age, death, suffering, sorrow, lamentation, and weeping. Thus, a great mass of suffering arises. When ignorance ceases, volitional actions cease; when volitional actions cease, consciousness ceases; when consciousness ceases, name and form cease; when name and form cease, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, old age, death, suffering, sorrow, and lamentation all cease. Thus, the great mass of suffering is extinguished. There are not these two, nor are there two actions, the middle can be known, this is called the true view of the Middle Way. Thus, when actions cease, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age, and death all cease.' --------------------------------------------------------------------------------