Chinese
童子白父言：“宝积示现如来所说当学，不当习诸入之事，所修当念行广大之业。菩萨有三法行，疾得阿惟越致无上正真道。何等为三？一者种种深觉、二者入无数意、三者念要句三昧，是为三法行，菩萨疾得阿惟越致无上正真道。”于时师子长者告子言：“我未知是处。” 童子以偈现说其处： “深慧难晓亦难了， 世间皆疑于是句， 一切了知是义者， 唯独有佛多陀竭。 佛所解句无瑕秽， 已有无想为上智， 其无思念清净道， 不行想行是谓智。 无央数意无有意， 心之所入志寂定， 无所入者是谓意， 此意则为见一切。 金刚三昧得上觉， 于是之句无入句， 我立于信妙金刚， 此之句迹谓上要。 彼断要者不为信， 佛赞信法为持最， 是一切法为如空， 习行三昧得为佛。 一切所知无有智， 一切所行无有行， 一切所学无有学， 一切所说无有说。 深入慧者无法想， 入于寂定无寂想， 虽成觉道无觉想， 度脱人民无人想。 是之勇猛离见罔， 皆觉了究深道事， 入于一切生死海， 度脱群萌诸起灭。” 于是童子说此偈已，师子长者及二 现代汉语译本 即使经历亿劫（kalpa，佛教时间单位，指极长的时间）， 也终究没有尽头的时候，长者，我想要离开了。 童子对父亲说：‘宝积（Ratnakuta，菩萨名）所开示的如来教导应当学习，不应当学习那些感官享受的事情，所修习的应当是念诵和实践广大的事业。菩萨有三种修行方法，可以迅速获得阿惟越致（avaivartika，不退转）无上正真之道（anuttara-samyak-sambodhi，无上正等正觉）。是哪三种呢？第一是种种深刻的觉悟，第二是进入无数的意念，第三是念诵重要的句子的三昧（samadhi，禅定），这就是三种修行方法，菩萨可以迅速获得阿惟越致无上正真之道。’当时，师子长者对儿子说：‘我还不明白这些道理。’ 童子用偈语来阐述这些道理： ‘深刻的智慧难以理解也难以明了，世间的人都怀疑这些话语，一切都了解这些含义的人，只有佛陀（Buddha）多陀竭（Tathagata，如来）。佛陀所解释的语句没有瑕疵，已经以无想（asanjna，无想）为最高的智慧，其无思无念的清净之道，不执着于想和行，这就是智慧。无数的意念没有意念，心所进入的境界是寂静的，没有进入任何境界，这就是意念，这种意念就能看到一切。金刚三昧（vajra-samadhi，金刚定）可以获得最高的觉悟，对于这些语句没有进入的语句，我立足于坚定的信念，像金刚一样，这些语句的痕迹被称为最重要的。那些断绝重要的人不相信，佛陀赞扬信法为最重要，一切法都像虚空一样，修习三昧可以成佛。一切所知没有智慧，一切所行没有行为，一切所学没有学习，一切所说没有言说。深入智慧的人没有法的概念，进入寂静的禅定没有寂静的概念，即使成就觉悟之道也没有觉悟的概念，度脱人民也没有人民的概念。这些勇猛的人远离了见解的迷惑，都觉悟了深奥的道理，进入一切生死轮回的海洋，度脱一切众生，让他们不再经历生灭。’ 这时，童子说完这些偈语后，师子长者和他的两个儿子
English
English version Even if it passes through billions of kalpas (aeons, a very long period of time in Buddhism), there will ultimately be no end. Elder, I wish to depart.’ The boy said to his father, ‘What Ratnakuta (a Bodhisattva) has shown, the teachings of the Tathagata (Buddha) should be learned. One should not engage in the affairs of the senses. What should be cultivated is the practice of reciting and engaging in vast deeds. There are three practices for a Bodhisattva to quickly attain avaivartika (non-retrogression) and anuttara-samyak-sambodhi (supreme perfect enlightenment). What are the three? First, various profound realizations; second, entering into countless thoughts; third, reciting the samadhi (meditative absorption) of essential phrases. These are the three practices by which a Bodhisattva quickly attains avaivartika and anuttara-samyak-sambodhi.’ At that time, the elder Simha said to his son, ‘I do not yet understand these things.’ The boy then expressed these ideas in verses: ‘Profound wisdom is difficult to understand and difficult to comprehend. The world doubts these words. Those who understand all these meanings are only the Buddhas, the Tathagatas. The words explained by the Buddha are without flaw. They have already taken non-perception (asanjna) as the highest wisdom. Their pure path of no thought and no contemplation does not cling to thought and action. This is called wisdom. Countless thoughts have no thought. The state the mind enters is stillness. Not entering any state is called thought. This thought sees everything. The vajra-samadhi (diamond samadhi) attains the highest enlightenment. For these words, there are no words to enter. I stand firm in faith, like a diamond. The traces of these words are called the most essential. Those who cut off the essential do not believe. The Buddha praises faith as the most important. All dharmas (teachings) are like emptiness. Practicing samadhi leads to Buddhahood. All that is known has no wisdom. All that is done has no action. All that is learned has no learning. All that is said has no speaking. Those who deeply enter wisdom have no concept of dharma. Entering into stillness has no concept of stillness. Even if one achieves the path of enlightenment, there is no concept of enlightenment. Liberating people has no concept of people. These courageous ones are free from the net of views. They all realize the profound truths. They enter the ocean of samsara (cycle of birth and death), liberating all beings from the cycle of arising and ceasing.’ Having spoken these verses, the boy, the elder Simha, and his two sons --------------------------------------------------------------------------------
Chinese
百人具足发无上正真道意，应时得不起法忍。八亿天发无上正真道意，即立不退转地，成无上正真道。四那术人远尘离垢得诸法眼净。尔时童子便说偈言： “吾不徒尔来， 有劝释尊教， 度脱无亿数， 令发佛道意。 于释师子法， 怀来宣善义， 立人于忍地， 无得不退转。 我立父兄弟， 诸家于佛道， 八亿诸天人， 皆命悉大乘。 我为一切人， 除其贫窭行， 我为得法利， 难计难思议。” 尔时童子说此偈已，与父母及百千亿人，无数亿天龙神、揵沓和、阿须伦、迦留罗、真陀罗、摩睺勒眷属围绕，往到力士生地诣佛所。 是时佛于师子床上右胁倚卧。时西方去此八十亿万佛国有佛、号妙乐如来、今现在说法。其世界名乐园。彼有菩萨名曰空无、忽迁神命生阎浮提、于波罗奈城为须福长者作子。适生便结加趺坐说此偈言： “法本为空无， 欲有则为着， 不得脱勤苦， 常立于愦恼。 法为不可得， 是谓为定止， 亦尽亦无尽， 彼为悉无有。 空者不智习， 亦不无有习， 彼若无因缘， 何从有所缘？ 彼所可说法， 深寂亦难解， 释师子人尊， 正觉为在不？ 大师子震吼， 梵音无起灭， 现代汉语译本 一百人具足发起无上正真道的心意，当时就获得了不起法忍（对佛法真理的深刻理解和接受）。八亿天人发起无上正真道的心意，立即进入不退转的地位，成就无上正真之道。四那术（数量单位，表示极多）人远离尘垢，获得了诸法眼净（对一切事物本质的清晰洞察）。那时，童子便说了偈语： ‘我不是白白而来，是来劝导释尊的教诲，度脱无数众生，让他们发起佛道之心。在释迦狮子的教法中，我怀着善义而来宣讲，使人们安立于忍地（能够忍受各种困难和挑战的境界），没有谁不能达到不退转。我使我的父兄，以及所有家族都走上佛道，八亿天人，都让他们进入大乘佛法。我为一切人，消除他们的贫困和困苦，我所获得的法益，难以计数，难以思议。’ 那时，童子说完这偈语后，与父母及百千亿人，无数亿天龙神（天上的神和龙）、揵沓和（香神）、阿须伦（非天神）、迦留罗（金翅鸟神）、真陀罗（乐神）、摩睺勒（大蟒神）等眷属围绕，前往力士（佛陀的别称）出生的地方，来到佛陀的住所。 这时，佛陀在狮子座上右胁而卧。当时，西方距离此地八十亿万佛国的地方，有一尊佛，号为妙乐如来，现在正在说法。他的世界名为乐园。那里有一位菩萨，名叫空无，忽然舍弃神命，转生到阎浮提（我们所居住的世界），在波罗奈城，成为须福长者的儿子。他刚出生就结跏趺坐，说了这偈语： ‘法的本质是空无，如果执着于欲望，就会被束缚，无法脱离勤苦，常常处于烦恼之中。法是不可得的，这才是真正的止息，既是尽头，也是无尽，那里一切都空无所有。空不是不学习，也不是没有学习，如果它没有因缘，又从何处产生所缘？他所能说的法，深奥寂静，难以理解，释迦狮子人中尊，正觉（佛陀的觉悟）是否还在？大师子（佛陀的别称）的震吼，梵音（佛陀的声音）无生无灭，’
English
English version One hundred people, having fully generated the intention for the unsurpassed, true, and correct path, immediately attained the forbearance of non-arising dharmas (a profound understanding and acceptance of the truth of the Dharma). Eight hundred million devas (gods) generated the intention for the unsurpassed, true, and correct path, and immediately entered the stage of non-retrogression, achieving the unsurpassed, true, and correct path. Four nayuta (a large number) of people, having distanced themselves from defilements, attained the pure eye of all dharmas (clear insight into the essence of all things). At that time, the boy spoke this verse: 'I have not come in vain, but to encourage the teachings of Shakyamuni, to liberate countless beings, and to inspire them to generate the mind for the Buddha's path. In the Dharma of the Shakya lion, I have come with good intentions to proclaim, establishing people in the land of forbearance (a state of being able to endure various difficulties and challenges), and none will fail to reach non-retrogression. I establish my father, brothers, and all families on the Buddha's path, and all eight hundred million devas, I lead them all to the Mahayana (Great Vehicle). For all people, I remove their poverty and suffering, and the benefits of the Dharma I have attained are countless and inconceivable.' At that time, after the boy had spoken this verse, surrounded by his parents and hundreds of thousands of millions of people, countless millions of devas, nagas (dragons), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), and their retinues, he went to the place where the mighty one (an epithet for the Buddha) was born, and arrived at the Buddha's abode. At that time, the Buddha was reclining on his right side on the lion's seat. At that time, in the west, eighty billion Buddha-lands away, there was a Buddha named Wonderful Joy Tathagata, who was currently teaching the Dharma. His world was called Joyful Garden. There was a Bodhisattva named Emptiness, who suddenly relinquished his divine life and was reborn in Jambudvipa (the world we inhabit), in the city of Varanasi, as the son of the elder Subhuti. As soon as he was born, he sat in the lotus position and spoke this verse: 'The essence of Dharma is emptiness, if one clings to desires, one will be bound, unable to escape from diligent suffering, and will always be in affliction. Dharma is unattainable, this is called true cessation, it is both the end and endless, where everything is empty. Emptiness is not not learning, nor is it without learning, if it has no cause, from where does the object of perception arise? The Dharma he can speak is profound and silent, difficult to understand, is the Shakya lion, the honored one among humans, the Rightly Awakened One (Buddha's enlightenment) still present? The roar of the great lion (an epithet for the Buddha), the Brahma sound (the Buddha's voice) has no arising or ceasing,' -------------------------------------------------------------------------------- 今日于树间， 光日没不现。 佛于众僧中， 譬如月盛满， 诸人不复见， 世雄说法时。 佛于众僧中， 如踞须弥顶， 世尊不复乐， 出入于城中。 为天世吼道， 说空无我法， 一切不复得， 闻服大音声。 离吾无有我， 赞唱于空法， 今世尊泥曰， 寝疾于树间。”
Chinese
尔时童子说此偈已，应时波罗奈大城中十万人同时举声俱赞叹言：“未曾有也。此幼童子乃能有是深智慧意、智慧入、智慧光明、智慧清净、智慧高明，说上妙偈，生而逮忍向慧权慧，其处难及所未尝有，其身未长乃有大力。譬如目见如来正觉。愿令我等智慧如是。”童子曰：“仁等！真愿是智慧，当愿如佛之智慧。微妙无合会、寂无与等者，离诸所有、高明无损，致诸行法一切善本。一切诸佛力无所畏，立于大慈大哀。仁等！当愿得此智慧。我今与仁当共发无上正真道意。”应时大众俱发无上正真道意，寻为说法皆立不退转，成无上正真道。“仁等已发大道意，便可共往见如来、无所著、等正觉。”于是童子与父母及十万人，无数亿天龙鬼神、揵沓和、阿须伦、迦留罗、真陀罗、摩睺勒眷属围绕，到力士生地诣佛所。 是时佛于师子床上右胁倚卧。时北方去此六十四万亿佛国有佛 现代汉语译本 今日在树林间，太阳的光辉也隐没不见。 佛陀在众僧之中，就像满月一样光辉圆满。 当世间的雄者（指佛陀）说法时，人们再也看不见其他。 佛陀在众僧之中，如同安坐在须弥山顶。 世尊不再喜欢在城市中出入。 他向天界世人发出狮子吼般的教诲，宣说空和无我的法理。 一切都无法再获得，听闻这宏大的音声。 离开我，就没有我，赞美歌唱着空性的法理。 如今世尊将要涅槃，在树林间卧病。 这时，童子说完这偈颂后，当时波罗奈大城中十万人同时发出赞叹的声音说：‘真是前所未有啊！这个幼小的童子竟然有如此深邃的智慧意念、智慧的领悟、智慧的光明、智慧的清净、智慧的高明，说出如此上妙的偈颂，生来就获得了忍辱的智慧，趋向于智慧的权巧方便，他的境界难以企及，是前所未有的，他的身体尚未长大却有如此强大的力量。就像亲眼见到如来正觉一样。愿我们的智慧也能如此。’童子说：‘各位！如果真的希望获得这样的智慧，应当发愿拥有像佛陀那样的智慧。这种智慧微妙不可聚合，寂静无与伦比，远离一切执着，高明无损，能成就一切善法的根本。一切诸佛都具有无所畏惧的力量，立足于大慈大悲。各位！应当发愿获得这种智慧。我现在和各位一起发无上正等正觉的道心。’当时大众都发了无上正等正觉的道心，随即为他们说法，都达到了不退转的境界，成就了无上正等正觉。‘各位已经发了大道心，就可以一起去见如来、无所执着、等正觉的佛陀。’于是，童子和父母以及十万人，无数亿的天龙鬼神、乾闼婆（天界的乐神）、阿修罗（好战的神）、迦楼罗（金翅鸟神）、紧那罗（歌神）、摩睺罗伽（大蟒神）等眷属围绕着，前往力士出生地，来到佛陀所在之处。 这时，佛陀在狮子床上右胁而卧。当时，北方距离此地六十四万亿佛国的地方，有一位佛陀