English
English version: The affairs of the world and the entanglements of all afflictions, when a person sees clearly all the three realms (desire realm, form realm, formless realm), the three periods of time (past, present, future), the five aggregates (form, feeling, perception, mental formations, consciousness), the twelve entrances (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and the eighteen realms (six sense organs, six sense objects, six consciousnesses); it is like a great wind, at that time, this person's mind is like the wind, observing all dharmas, the three realms, the three periods of time, all the five aggregates, twelve entrances, and eighteen realms, without any attachment, and cannot be expressed in words. Such a person is called not attached to the three realms and all the five aggregates, twelve entrances, and eighteen realms. When he observes in this way, in the three realms, he is not called pure, not called impure, not called liberation, not called bondage, not called this, not called that, not called an ordinary person, not called a sage, not called going, not called staying. Such a person will never be deluded by the dharmas of ordinary people; cutting off all delusions, inverted views and thoughts, seeing the pleasures of the five desires as wind and emptiness. Although from a worldly point of view there are five desires, his heart is not polluted or attached, neither arising nor ceasing, yet he can cut off all evil dharmas, just like the ten kinds of beings mentioned earlier. 'Good man!' This Brahmin, because he does not understand, says: 'Shramana Gautama (Shakyamuni Buddha), speaks two kinds of false words.' Good man! If a person can observe such a dharma characteristic, this person will obtain the forbearance of non-arising dharma (the realization of the truth that all dharmas are neither arising nor ceasing). If he obtains this forbearance, it should be known that this person will surely achieve the supreme fruit of the path (Buddhahood). If there are good men and good women who obtain such a dharani gate (the wisdom that holds all dharmas), rejoice in their hearts and recite it, think of the Three Jewels (Buddha, Dharma, Sangha), and make sincere offerings, this person will be respected by all humans and gods, and will also be protected by the Four Heavenly Kings of the gods. Even if he has not yet been liberated, he can eliminate all serious sins—karmic obstacles, afflictive obstacles, retribution obstacles, and dharma obstacles. Even in dreams, he will not lose his Bodhi mind. He will fully obtain the four unobstructed wisdoms (unobstructed in meaning, dharma, eloquence, and joyful speech), and will not be polluted by worldly dharmas, like a lotus flower. He will be free from all fears, and the four great enemies of Mara (affliction Mara, five aggregates Mara, death Mara, and heavenly Mara) cannot harm him. He can increase good dharmas, and whatever he says, people will be happy to listen to. Seeing all beings, he will give rise to compassion, and after compassion, he can save them. He will stay away from heretical books and bad friends. His body will be free from the four hundred and four diseases, and he can relieve all the sufferings of sentient beings. He will always give sentient beings joy and happiness. --------------------------------------------------------------------------------
Chinese
乐。随所生处，诸根完具。四无量心，无能动转。见怖畏者，心生愍念，如亲父母，常为众生。乐见爱念，虽不贪利，而为一切之所供养。远离五盖，乐顺善法。 “若客因缘，暂时睡眠，梦中则见，十方如来诸菩萨等。如是菩萨初未闻法，悉皆得闻，分别十善及十恶法，示生死苦；开大方便，说菩萨戒。即闻法已生喜信，以是因缘，舍命之时，心不退转，不生怖畏，见十方佛，所言不错，舍身即得生净妙土，见佛闻法。常亲近佛，修五神通，习自然生，不由他得。常得化生，不由三恶。不失见佛，乐闻正法，供养众僧。 “何以故？善男子！是陀罗尼法门，乃是一切过去诸佛之所宣说，为灭恶世众生罪故。过去诸佛，了了喜见。未来之世，诸恶众生，不能亲近，诸善知识，远离正道，行于黑闇，修习邪见，常住烦恼重病之中，去菩提道。以是因缘，过去诸佛，悉共演说，是陀罗尼。善男子！若有现在十方诸佛，亦共宣说，是陀罗尼；若有未来十方诸佛，亦共宣说是陀罗尼，皆共为灭，直道梵志！等逆罪故。” 尔时，世尊告直道梵志：“善男子！汝说：‘众生五大身者，是名五阴、十二入、十八界。’是五阴中，乃至十八界中，众生颠倒，生于我想；因我想故，流转生死，犹如车轮。众生以是四 现代汉语译本：快乐。无论投生何处，诸根都完好无缺。四无量心（慈、悲、喜、舍）不会被动摇。见到恐惧的人，心中生起怜悯，如同对待亲生父母一般，常常为众生着想。乐于见到和爱念众生，虽然不贪图利益，却受到一切众生的供养。远离五盖（贪欲、嗔恚、睡眠、掉悔、疑），乐于顺从善法。 如果因为客缘，暂时睡眠，在梦中就会见到十方如来和诸菩萨等。这样的菩萨最初没有听闻佛法，都能听闻，分辨十善和十恶法，揭示生死之苦；开启大方便之门，宣说菩萨戒。听闻佛法后，生起欢喜和信心，因为这个因缘，在舍弃生命的时候，心不退转，不生恐惧，见到十方佛，所说的话没有错误，舍身之后就能往生清净美好的国土，见到佛，听闻佛法。常常亲近佛，修习五神通，自然而生，不是从其他地方得到的。常常得到化生，不会堕入三恶道。不会失去见到佛的机会，乐于听闻正法，供养众僧。 为什么呢？善男子！这个陀罗尼（总持）法门，是一切过去诸佛所宣说的，为了灭除恶世众生的罪业。过去诸佛，都清楚地看到并欢喜。未来的世间，那些恶劣的众生，不能亲近善知识，远离正道，在黑暗中行走，修习邪见，常常处于烦恼重病之中，远离菩提之道。因为这个因缘，过去诸佛都共同演说这个陀罗尼。善男子！如果有现在十方诸佛，也会共同宣说这个陀罗尼；如果有未来十方诸佛，也会共同宣说这个陀罗尼，都是为了灭除像直道梵志（指提问者）这样的逆罪。” 这时，世尊告诉直道梵志：‘善男子！你说：‘众生的五大身，就是五阴（色、受、想、行、识）、十二入（眼、耳、鼻、舌、身、意六根和色、声、香、味、触、法六尘）、十八界（六根、六尘、六识）。’在这五阴中，乃至十八界中，众生颠倒，产生我执；因为我执的缘故，流转生死，就像车轮一样。众生因为这四
English
English version: Happiness. Wherever they are born, their faculties are complete. The four immeasurable minds (loving-kindness, compassion, joy, and equanimity) cannot be shaken. Seeing those who are fearful, they generate compassion in their hearts, like caring for their own parents, always thinking of sentient beings. They are happy to see and love sentient beings, and although they do not crave profit, they are supported by all. They are far from the five hindrances (greed, hatred, sloth, restlessness, and doubt), and they are happy to follow the good Dharma. If, due to external causes, they temporarily fall asleep, in their dreams they will see the Tathagatas and Bodhisattvas of the ten directions. Such Bodhisattvas, who initially have not heard the Dharma, will all hear it, distinguishing between the ten good and ten evil deeds, revealing the suffering of birth and death; opening the great expedient means, and proclaiming the Bodhisattva precepts. Having heard the Dharma, they will generate joy and faith, and because of this cause, when they give up their lives, their minds will not regress, they will not be afraid, they will see the Buddhas of the ten directions, and what they say will be without error. After giving up their bodies, they will be reborn in pure and wonderful lands, see the Buddha, and hear the Dharma. They will always be close to the Buddha, cultivate the five supernormal powers, which arise naturally, not obtained from others. They will always be born by transformation, and will not fall into the three evil realms. They will not lose the opportunity to see the Buddha, they will be happy to hear the true Dharma, and they will make offerings to the Sangha. Why is this so? Good man! This Dharani (mantra) Dharma gate is what all the Buddhas of the past have proclaimed, in order to extinguish the sins of sentient beings in the evil world. The Buddhas of the past clearly saw and rejoiced. In the future world, those evil sentient beings will not be able to be close to good teachers, they will be far from the right path, they will walk in darkness, they will cultivate wrong views, they will always be in the midst of heavy illnesses of afflictions, and they will be far from the path of Bodhi. Because of this cause, the Buddhas of the past all jointly proclaimed this Dharani. Good man! If there are Buddhas of the ten directions in the present, they will also jointly proclaim this Dharani; if there are Buddhas of the ten directions in the future, they will also jointly proclaim this Dharani, all in order to extinguish the rebellious sins of those like the Straight Path Brahmin (referring to the questioner).' At that time, the World Honored One said to the Straight Path Brahmin: 'Good man! You said: 'The five great bodies of sentient beings are the five skandhas (form, feeling, perception, mental formations, and consciousness), the twelve entrances (the six sense organs of eye, ear, nose, tongue, body, and mind, and the six sense objects of form, sound, smell, taste, touch, and mental objects), and the eighteen realms (the six sense organs, the six sense objects, and the six consciousnesses).’ In these five skandhas, and even in the eighteen realms, sentient beings are inverted, and they generate the idea of self; because of the idea of self, they transmigrate in birth and death, like a wheel. Sentient beings, because of these four --------------------------------------------------------------------------------
Chinese
倒因缘，盲生、盲死，受无量苦，离人天乐及无上乐，心无惭愧、正信、智慧。是故，便说：‘四大、五阴、十二入、十八界，是我、我所。’善男子！我今问汝，随汝意答。汝法地大，即是我、我所耶？” “不也，世尊！因是地大，则便有我。” “善男子！若从地大而有我者，我即是地，地即是我。是故，地亦名地，亦名为我，亦名众生，亦名寿命，亦名欲器，亦名增长，亦名士夫，亦名摩纳，亦名为作，亦名使作，亦名为起，亦名使起，亦名说者，亦名使说，亦名为受，亦名使受，亦名为知，亦名使知，其余诸大及法入界，亦复如是。善男子！一切诸大阴入界等，悉不名我，乃至使知，悉不名我。善男子！一切诸大阴入界等，过去、未来、现在，非我、我所。是故，诸大阴入界等，不可取持，不生、不灭、不作，不可见闻。善男子！眼空、色空、眼识空，三法因缘触亦空，四法因缘受亦空。是故，一切诸法无主，不得自在，无此无彼。善男子！如是诸大阴入界等，非男非女，心心数法，不名为男，不名为女。以是因缘，一切诸法，皆如虚空，念念生灭，无自性故，犹如电光，不可宣说。 “若人杀人，得杀罪者，是人为以现在身心得罪；为以过去身心得罪；为以未来身心得罪。” 现代汉语译本：颠倒因缘，盲目地生，盲目地死，承受无量的痛苦，远离人天之乐以及无上的快乐，心中没有惭愧、正信和智慧。因此，他们便说：‘四大（地、水、火、风）、五阴（色、受、想、行、识）、十二入（眼、耳、鼻、舌、身、意六根及其对应的六尘）、十八界（六根、六尘、六识），是我，是我的所有。’善男子！我现在问你，随你的意思回答。你认为地大（构成物质世界的基本元素），是‘我’，是‘我的所有’吗？ ‘不是的，世尊！因为有地大，才有了我。’ ‘善男子！如果从地大而有我，那么我就是地，地就是我。因此，地也叫地，也叫我，也叫众生，也叫寿命，也叫欲器，也叫增长，也叫士夫，也叫摩纳，也叫作，也叫使作，也叫起，也叫使起，也叫说者，也叫使说，也叫受，也叫使受，也叫知，也叫使知，其余的诸大以及法入界，也是如此。善男子！一切诸大、阴、入、界等，都不叫我，乃至使知，都不叫我。善男子！一切诸大、阴、入、界等，过去、未来、现在，都不是我，也不是我的所有。因此，诸大、阴、入、界等，不可执取，不生、不灭、不作，不可见闻。善男子！眼空、色空、眼识空，三法因缘的触也空，四法因缘的受也空。因此，一切诸法无主，不得自在，无此无彼。善男子！像这样诸大、阴、入、界等，非男非女，心心数法，不称为男，不称为女。因为这个原因，一切诸法，都像虚空一样，念念生灭，没有自性，犹如电光，不可言说。 ‘如果有人杀人，得到杀罪，这个人是用现在的身心犯罪呢？还是用过去的身心犯罪呢？还是用未来的身心犯罪呢？’
English
English version: Reversing the causal conditions, they are born blindly and die blindly, enduring immeasurable suffering, far from the joys of humans and gods and the supreme bliss, their hearts lacking shame, right faith, and wisdom. Therefore, they say: ‘The four great elements (earth, water, fire, wind), the five aggregates (form, feeling, perception, mental formations, consciousness), the twelve entrances (the six sense organs and their corresponding six sense objects), and the eighteen realms (the six sense organs, six sense objects, and six consciousnesses) are me and mine.’ Good man! I now ask you, answer as you see fit. Do you consider the earth element (the basic element constituting the material world) to be ‘me’ or ‘mine’? ‘No, World Honored One! Because of the earth element, there is me.’ ‘Good man! If ‘me’ arises from the earth element, then ‘me’ is earth, and earth is ‘me’. Therefore, earth is also called earth, also called ‘me’, also called sentient being, also called life, also called desire vessel, also called growth, also called man, also called manas, also called action, also called causing action, also called arising, also called causing arising, also called speaker, also called causing to speak, also called receiver, also called causing to receive, also called knower, also called causing to know, and so are the other great elements and the realms of dharma. Good man! All the great elements, aggregates, entrances, and realms, are not called ‘me’, even up to causing to know, are not called ‘me’. Good man! All the great elements, aggregates, entrances, and realms, past, future, and present, are not ‘me’ or ‘mine’. Therefore, the great elements, aggregates, entrances, and realms, cannot be grasped, do not arise, do not cease, do not act, and cannot be seen or heard. Good man! The eye is empty, form is empty, eye consciousness is empty, the contact arising from the three conditions is also empty, and the feeling arising from the four conditions is also empty. Therefore, all dharmas are without a master, are not independent, and are neither this nor that. Good man! Like this, the great elements, aggregates, entrances, and realms, are neither male nor female, and the mental functions are not called male or female. Because of this reason, all dharmas are like empty space, arising and ceasing in every moment, without self-nature, like a flash of lightning, indescribable.’ ‘If a person kills another person and incurs the sin of killing, does this person commit the sin with their present body and mind, or with their past body and mind, or with their future body and mind?’ --------------------------------------------------------------------------------