English
English version then attains parinirvana (般泥洹, pinyin: bān ní huán, transliteration of nirvana).' A transformation Bhikkhu (化比丘, pinyin: huà bǐqiū, a Bhikkhu who has undergone a transformation) asked: 'Venerable ones! If lust, anger, and delusion are all extinguished, does it mean that by extinguishing these one attains parinirvana?' The five hundred Bhikkhus replied: 'Venerable ones! Lust, anger, and delusion are neither within, nor without, nor in between, nor do they exist without thought.' The transformation Bhikkhu said: 'Therefore, venerable ones! One should not cling to thoughts, nor should one cling to the opposite of thoughts. If one does not cling to thoughts, nor to the opposite of thoughts, then there is neither defilement nor non-defilement. If there is neither defilement nor non-defilement, this is called cessation. Venerable ones should know that all the bodies of precepts neither arise nor attain parinirvana; the bodies of meditation, wisdom, liberation, and the knowledge of liberation also neither arise nor attain parinirvana. Venerable ones! If one says that because of these five aggregates of the Dharma body one attains nirvana, then this Dharma is distant, empty, without grasping, and without cessation. Like this, venerable ones! How can one imagine parinirvana? Therefore, venerable ones! Do not cling to the thought of thought, nor to the thought of non-thought, nor should one cease the thought of thought and non-thought. If one ceases the thought of thought and non-thought, that is a great mistake. Venerable ones! If one enters the cessation of perception and feeling, it seems as if something is being done.' When this Dharma was spoken, the various defilements of the five hundred Bhikkhus were forever extinguished, and their minds were liberated. They immediately went to where the Buddha was, bowed at the Buddha's feet, and then sat down to one side. At this time, the venerable Subhuti asked these Bhikkhus: 'Venerable ones, where did you come from just now? And where are you going now?' The Bhikkhus replied: 'Venerable Subhuti! The Dharma spoken by the Buddha is without going and without coming.' Subhuti asked again: 'Who is your teacher?' The Bhikkhus replied: 'That which is neither born nor dies is our teacher.' Subhuti asked again: 'How do you understand the Dharma?' They replied: 'The Dharma is without bondage and without liberation.' Subhuti asked again: 'Venerable ones! What is liberation?' They replied: 'It is the extinction of ignorance and the arising of wisdom.' Subhuti asked again: 'Venerable ones! Whose disciples are you?' -------------------------------------------------------------------------------- 答曰：“谓如是得如是正智。” 须菩提复问：“诸贤！何时当灭度耶？” 答曰：“如来所化般泥洹。” 须菩提复问：“诸贤！所作已办耶？” 答曰：“吾我所作悉皆已断。” 须菩提复问：“诸贤！谁同梵行？” 答曰：“不行三界。” 须菩提复问：“诸贤！结已尽耶？” 答曰：“诸法至竟灭。” 须菩提复问：“诸贤！降伏魔耶？” 答曰：“诸阴不可得。” 须菩提复问：“诸贤！顺尊教耶？” 答曰：“无身、口、意。” 须菩提复问：“诸贤！清净福田耶？” 答曰：“无受亦无所受。” 须菩提复问：“诸贤！度生死耶？” 答曰：“无常无断。” 须菩提复问：“诸贤！向福田地耶？” 答曰：“一切诸着悉已解脱。”
Chinese
须菩提复问：“诸贤！趣何所耶？”答曰：“随如来之所化也。” 如是，尊者须菩提问，五百比丘答。时彼大众闻已，八百比丘诸漏永尽心得解脱，三万二千人远尘离垢诸法眼生。于是，尊者须菩提白世尊曰：“甚奇、甚特！此宝严经，饶益发起趣摩诃衍诸族姓子、族姓女。” 须菩提复问世尊：“诸族姓子、族姓女，说此宝严经者 现代汉语译本 回答说：‘是这样获得这样的正智。’ 须菩提又问：‘诸位贤者！何时当入灭呢？’ 回答说：‘如来所教化的都已般涅槃（般泥洹，指佛陀的最终寂灭）。’ 须菩提又问：‘诸位贤者！所作的都已完成了吗？’ 回答说：‘我所应做的都已断除。’ 须菩提又问：‘诸位贤者！谁与你们一同修行？’ 回答说：‘不执着于三界（欲界、色界、无色界）。’ 须菩提又问：‘诸位贤者！烦恼结缚都已断尽了吗？’ 回答说：‘诸法的最终归宿是寂灭。’ 须菩提又问：‘诸位贤者！降伏魔了吗？’ 回答说：‘五蕴（诸阴，指色、受、想、行、识）是不可得的。’ 须菩提又问：‘诸位贤者！顺从佛的教诲吗？’ 回答说：‘没有身、口、意的执着。’ 须菩提又问：‘诸位贤者！是清净的福田吗？’ 回答说：‘没有接受，也没有所接受。’ 须菩提又问：‘诸位贤者！度脱生死了吗？’ 回答说：‘既不是常住，也不是断灭。’ 须菩提又问：‘诸位贤者！是趋向福田之地吗？’ 回答说：‘一切执着都已解脱。’ 须菩提又问：‘诸位贤者！将去向何处？’回答说：‘随如来所教化的地方而去。’ 就这样，尊者须菩提发问，五百比丘回答。当时在场的大众听闻后，八百比丘的烦恼都已断尽，心得解脱，三万二千人远离尘垢，生起了清净的法眼（诸法眼生，指证悟真理的智慧）。于是，尊者须菩提对世尊说：‘真是稀有，真是殊胜！这部《宝严经》能利益、启发那些发心趣向大乘（摩诃衍，指大乘佛教）的善男子、善女人。’ 须菩提又问世尊：‘那些善男子、善女人，宣说这部《宝严经》的人
English
English version They answered, 'It is thus that one obtains such right wisdom.' Subhuti further asked, 'Venerable ones, when will you attain Nirvana?' They answered, 'Those who have been transformed by the Tathagata have already attained Parinirvana (般泥洹, refers to the final passing away of the Buddha).' Subhuti further asked, 'Venerable ones, have you completed what needs to be done?' They answered, 'All that I had to do has been cut off.' Subhuti further asked, 'Venerable ones, who practices the Brahma-faring with you?' They answered, 'One who does not abide in the three realms (欲界, 色界, 无色界, the desire realm, the form realm, and the formless realm).' Subhuti further asked, 'Venerable ones, have the fetters been exhausted?' They answered, 'The ultimate end of all dharmas is extinction.' Subhuti further asked, 'Venerable ones, have you subdued Mara?' They answered, 'The aggregates (诸阴, refers to the five aggregates: form, feeling, perception, mental formations, and consciousness) are unattainable.' Subhuti further asked, 'Venerable ones, do you follow the teachings of the Honored One?' They answered, 'There is no attachment to body, speech, or mind.' Subhuti further asked, 'Venerable ones, are you a pure field of merit?' They answered, 'There is no receiving, nor is there anything received.' Subhuti further asked, 'Venerable ones, have you crossed over birth and death?' They answered, 'Neither permanent nor annihilated.' Subhuti further asked, 'Venerable ones, are you heading towards the field of merit?' They answered, 'All attachments have been liberated.' Subhuti further asked, 'Venerable ones, where are you going?' They answered, 'We go wherever the Tathagata has transformed us.' Thus, the Venerable Subhuti asked, and the five hundred Bhikkhus answered. When the assembly heard this, eight hundred Bhikkhus had their outflows completely exhausted and their minds liberated, and thirty-two thousand people were freed from dust and defilement, and the Dharma eye arose (诸法眼生, refers to the wisdom of realizing the truth). Then, the Venerable Subhuti said to the World Honored One, 'How marvelous, how extraordinary! This Jewel Adornment Sutra greatly benefits and inspires those sons and daughters of good families who aspire to the Mahayana (摩诃衍, refers to the Great Vehicle of Buddhism).' Subhuti further asked the World Honored One, 'Those sons and daughters of good families who expound this Jewel Adornment Sutra' -------------------------------------------------------------------------------- ，得几所福？”
Chinese
世尊答曰：“若族姓子、族姓女，说此《宝严经》教授他人，书写经卷在所著处，是为天上天下最妙塔寺。若从法师闻受持读诵，书写经卷者，当敬法师为如如来。若敬法师供养奉持者，我记彼人必得无上正真道，命终之时要见如来，是人当得十种身清净。云何为十？一者，死时欢喜无厌；二者，眼目不乱；三者，手不扰乱；四者，心不扰乱；五者，身不烦扰；六者，不失大小不净；七者，心不污秽；八者，心不错乱；九者，手不摸空；十者，随其坐命终。是谓十种身清净也！ “复次迦叶！当得十种口清净。云何为十？一者，善音；二者，软音；三者，乐音；四者，爱音；五者，柔和音；六者，无碍音；七者，敬音；八者，受音；九者，天所受音；十者，佛所受音。是谓十种口清净也！ “复次迦叶！当得十种意清净。云何为十？一者，无恚不怒他人；二者，无恨不语；三者，不求短；四者，无结缚；五者，无颠倒想；六者，心无懈怠；七者，戒不放逸；八者，意乐布施欢喜受；九者，离贡高慢；十者，得三昧定，获一切佛法。是为十种意清净也！ “复次迦叶！若有恒沙国土满中七宝，供养如恒沙等诸佛、如来、等正觉及弟子众，如恒沙劫一切施安，至般泥洹后起七宝 “能获得多少福报呢？” 世尊回答说：‘如果善男子、善女人，宣说这部《宝严经》（Ratna-vyūha Sūtra）教导他人，书写经卷在所居住的地方，这里就是天上天下最殊胜的塔寺。如果从法师那里听闻、受持、读诵、书写经卷的人，应当尊敬法师如同尊敬如来。如果尊敬法师，供养奉持，我保证这个人必定能证得无上正真之道（anuttarā-samyak-saṃbodhi），临命终时能够见到如来，这个人将获得十种身体清净。哪十种呢？第一，临终时欢喜没有厌倦；第二，眼睛不昏乱；第三，手不慌乱；第四，心不慌乱；第五，身体不烦躁；第六，大小便不失禁；第七，心不污秽；第八，心不颠倒错乱；第九，手不乱摸；第十，随其坐姿而终。这称为十种身体清净！’ ‘再者，迦叶（Kāśyapa）！将获得十种口清净。哪十种呢？第一，善妙的音声；第二，柔和的音声；第三，悦耳的音声；第四，令人喜爱的音声；第五，柔和的音声；第六，无碍的音声；第七，令人尊敬的音声；第八，能被接受的音声；第九，天人所喜爱的音声；第十，佛所喜爱的音声。这称为十种口清净！’ ‘再者，迦叶！将获得十种意清净。哪十种呢？第一，没有嗔恨不恼怒他人；第二，没有怨恨不说话；第三，不求他人短处；第四，没有结缚；第五，没有颠倒的想法；第六，心中没有懈怠；第七，持戒不放逸；第八，乐于布施，欢喜接受；第九，远离贡高我慢；第十，获得三昧（samādhi）禅定，获得一切佛法。这称为十种意清净！’ ‘再者，迦叶！如果有像恒河沙数那样多的国土，都充满七宝，用来供养像恒河沙数那样多的诸佛、如来、等正觉（tathāgata arhat samyaksaṃbuddha）以及弟子众，像恒河沙数劫那样长的时间都给予安乐，直到般涅槃（parinirvāṇa）之后，再用七宝
English
“How much merit will be obtained?” The World Honored One replied: ‘If a son or daughter of good family speaks this *Ratna-vyūha Sūtra* (Precious Adornment Sutra), teaching it to others, and writes the sutra scrolls in the place where they dwell, that place is the most wonderful pagoda and temple in heaven and on earth. If one hears, receives, upholds, recites, and writes the sutra scrolls from a Dharma master, one should respect that Dharma master as if they were the Tathāgata. If one respects the Dharma master, makes offerings, and upholds the teachings, I guarantee that person will certainly attain the unsurpassed, true, and right path (anuttarā-samyak-saṃbodhi), and at the time of death, they will see the Tathāgata. This person will obtain ten kinds of bodily purity. What are the ten? First, at the time of death, they will be joyful and without weariness; second, their eyes will not be confused; third, their hands will not be disturbed; fourth, their mind will not be disturbed; fifth, their body will not be agitated; sixth, they will not lose control of their bodily excretions; seventh, their mind will not be defiled; eighth, their mind will not be confused or inverted; ninth, their hands will not grope aimlessly; tenth, they will pass away in the posture they are sitting. These are called the ten kinds of bodily purity!’ ‘Furthermore, Kāśyapa! One will obtain ten kinds of purity of speech. What are the ten? First, a virtuous sound; second, a gentle sound; third, a pleasant sound; fourth, a loving sound; fifth, a harmonious sound; sixth, an unobstructed sound; seventh, a respectful sound; eighth, a receptive sound; ninth, a sound accepted by the gods; tenth, a sound accepted by the Buddhas. These are called the ten kinds of purity of speech!’ ‘Furthermore, Kāśyapa! One will obtain ten kinds of purity of mind. What are the ten? First, not being angry or resentful towards others; second, not holding grudges and not speaking; third, not seeking the faults of others; fourth, having no attachments; fifth, having no inverted thoughts; sixth, having no laziness in mind; seventh, upholding precepts without negligence; eighth, being joyful in giving and receiving; ninth, being free from arrogance and pride; tenth, attaining samādhi concentration and obtaining all the Buddha's teachings. These are called the ten kinds of purity of mind!’ ‘Furthermore, Kāśyapa! If there were as many lands as the sands of the Ganges, all filled with the seven treasures, and these were used to make offerings to as many Buddhas, Tathāgatas, Arhats, and Samyaksaṃbuddhas, and their disciples as there are sands in the Ganges, and if one gave peace and comfort for as many kalpas as there are sands in the Ganges, and even after their parinirvāṇa, one were to use the seven treasures --------------------------------------------------------------------------------