English
English version: Again, there was a Brahmin named Shu-she-shi-li (Sushri), who said to the Buddha: 'Just as I had sown seeds for farming, I saw Tathagata (Tathagata, Thus Come One) standing before me, together with an uncountable number of Bhikshu Sangha (community of monks). That Buddha said: 'You should not sow seeds for farming like that.' I then asked: 'How should I sow?' That Buddha said: 'Neither take nor release, consider it as sowing, neither growing nor withering.' Then I asked the Buddha again: 'Where should I learn this Dharma (teachings)?' That Buddha said: 'There is the Tathagata's mark (Tathagata's mark, sign of the Thus Come One), you should learn and hear about it. After hearing, this is your seed, neither taking all Dharmas (teachings), nor taking anything, nor creating anything, nor thinking. Knowing these, this Dharma (teachings) is without arising, because without creating, therefore without arising; already without arising, therefore without withering and ceasing; there is no seed, yet it neither arises nor ceases.' Then I asked the Buddha: 'What kind of auspicious sign is this?' The Buddha said: 'This is the auspicious sign of the Tathagata's mark (Tathagata's mark, sign of the Thus Come One). The one who will sit under the Bodhi tree (tree of enlightenment), that is this auspicious sign.' Again, there was a Brahmin named A-he-zhen (Ahojin), who said to the Buddha: 'As I left my house and saw a dead person in the lane, I thought that the dead person is like this. At that time, I spoke to myself and saw the Buddha. The Buddha said: 'You should not think as you do. Why? Seeing an evil form then thoughts arise, all Dharmas (teachings) are unattainable yet not unattainable, you should think like this. Those who attain the Way (path to enlightenment), their actions do not rely on thought, nor do they have extra thoughts because of attainment, nor do they have dualistic thoughts. Without thought, therefore there is no thought, this is what the Way (path to enlightenment) does, the thought of unattainability is attainment, because knowing dualistic thoughts, therefore there is nothing to seek. This is what the Way (path to enlightenment) does, non-seeing is what the Way (path to enlightenment) sees, when the later Dharma (teachings) is about to end, use thought to teach people, if one sees withered white bones in a graveyard, thinking can lead to liberation. If one thinks of the five colors, teaching and calculating from within to seek liberation, teaching outgoing and incoming breaths, wanting to seek liberation, knowing that the Dharma (teachings) of desire is exhausted, then there will be action.' Then I asked the Buddha again: 'How should I learn to be free from these things?' -------------------------------------------------------------------------------- ？’其佛言：‘当学道，如是法当学怛萨阿竭署；如怛萨阿竭事，有法名怛萨阿竭署，当闻当学，当从释迦文佛闻是。’忽然不见，所以见是。” 佛言：“是怛萨阿竭署之瑞，当在道地故。” 复有婆罗门，名阿惟示真，白佛：“我到旷野，见众多死人，中有为畜狩所食啖者、中有臭者、中有坏败者、有青色者、有赤色者、有黤黮者，便自念，欲于坐教计状念是，便见东方佛来，有三十二相，便遥向而为作礼，其佛言：‘虽观是物以为想。’即时问其佛：‘我当学何法？而教一切令脱生死。’其佛言：‘有法名怛萨阿竭署，当闻当学，学是者，为一切诸道作功德，从释迦文佛具足闻之。’是何本瑞应？” 佛言：“是怛萨阿竭署之瑞应，作是学者，为学在佛树下坐。” 复有婆罗门，名曰波梨漫多，白佛：“我夜出窦无所可见，便然五舍以为烛火。所以者何？避沟坑深井，便自念：‘当学何法？而为一切作明令其无冥。’这有是念，便见佛在虚空中住言：‘善哉！善哉！是上人之所作，非凡人之所为。诸怒根、贪餮、谀谄、虚饰，已无是者能念是事，非余所及，以等心念一切，亦不念数数所念，如佛在树下，不念圣文。’其佛言：‘有法名怛萨阿竭署，当闻当学，具足若意。’复问佛：‘ { "translations": [ "佛说：‘应当学习佛道，应当学习如来的法门，就像如来的事业一样。有一种法门名为‘怛萨阿竭署’（Tathāgataguhya，如来秘密藏），应当听闻学习，应当从释迦文佛（Śākyamuni Buddha）那里听闻。’说完忽然不见，这就是我所见到的。’", "佛说：‘这是‘怛萨阿竭署’（Tathāgataguhya，如来秘密藏）的瑞相，预示着将在菩提道场证悟。’", "又有一位婆罗门（Brahmin），名叫阿惟示真（Avishi-satya），禀告佛说：‘我到旷野，看见众多死人，其中有被野兽吞食的，有腐臭的，有坏烂的，有呈现青色的，有呈现红色的，有呈现黑色的。我便想，想要在坐禅时思量这些景象。这时，我看见东方有佛前来，具足三十二相（thirty-two marks of a great man），便遥向佛作礼。那位佛说：‘虽然可以观想这些事物。’我即时问佛：‘我应当学习什么法门？才能教导一切众生脱离生死。’那位佛说：‘有一种法门名为‘怛萨阿竭署’（Tathāgataguhya，如来秘密藏），应当听闻学习。学习这个法门，能为一切诸道积累功德，从释迦文佛（Śākyamuni Buddha）那里完整地听闻。’这是什么根本的瑞应呢？’", "佛说：‘这是‘怛萨阿竭署’（Tathāgataguhya，如来秘密藏）的瑞应，修习这个法门的人，就像在菩提树下打坐一样。’", "又有一位婆罗门（Brahmin），名叫波梨漫多（Pari-manda），禀告佛说：‘我夜晚出门，什么也看不见，便点燃五家房屋作为照明。这是因为要避开沟渠深坑。我便想：‘应当学习什么法门？才能为一切众生带来光明，使他们不再处于黑暗之中。’我刚有这个念头，便看见佛在虚空中显现，说：‘善哉！善哉！这是上等之人才能做到的，不是凡人所能为的。那些没有嗔怒、贪婪、谄媚、虚伪的人，才能想到这件事，不是其他人所能及的。以平等心对待一切众生，也不执着于反复思念，就像佛在菩提树下，不执着于圣文。’那位佛说：‘有一种法门名为‘怛萨阿竭署’（Tathāgataguhya，如来秘密藏），应当听闻学习，具足一切意义。’我又问佛：‘" ], "english_translations": [ 'The Buddha said: \'You should study the path, you should study the Dharma of the Tathāgata (Tathāgata, \'Thus Gone One\'); like the deeds of the Tathāgata. There is a Dharma called \'Tathāgataguhya\' (Tathāgataguhya, \'Secret Treasury of the Tathāgata\'), you should hear and learn it, you should hear it from Śākyamuni Buddha (Śākyamuni Buddha).\' Suddenly he disappeared, that is what I saw.\'", 'The Buddha said: \'This is an auspicious sign of \'Tathāgataguhya\' (Tathāgataguhya, \'Secret Treasury of the Tathāgata\'), it will be realized in the place of enlightenment.\'", 'Again, there was a Brahmin (Brahmin) named Avishi-satya, who said to the Buddha: \'I went to the wilderness and saw many dead people, some eaten by wild animals, some stinking, some decaying, some blue, some red, some black. I thought to myself, I want to contemplate these scenes in meditation. Then I saw a Buddha coming from the east, with the thirty-two marks (thirty-two marks of a great man), and I bowed to him from afar. That Buddha said: \'Although you can contemplate these things.\' I immediately asked the Buddha: \'What Dharma should I study? So that I can teach all beings to escape from birth and death.\' That Buddha said: \'There is a Dharma called \'Tathāgataguhya\' (Tathāgataguhya, \'Secret Treasury of the Tathāgata\'), you should hear and learn it. Studying this Dharma will accumulate merit for all paths, hear it completely from Śākyamuni Buddha (Śākyamuni Buddha).\' What is the root of this auspicious sign?\'", 'The Buddha said: \'This is an auspicious sign of \'Tathāgataguhya\' (Tathāgataguhya, \'Secret Treasury of the Tathāgata\'), those who practice this Dharma are like sitting under the Bodhi tree.\'", 'Again, there was a Brahmin (Brahmin) named Pari-manda, who said to the Buddha: \'I went out at night and could not see anything, so I lit five houses as candles. This was to avoid ditches and deep wells. I thought to myself: \'What Dharma should I study? So that I can bring light to all beings and keep them out of darkness.\' As soon as I had this thought, I saw the Buddha appear in the sky, saying: \'Excellent! Excellent! This is what a superior person can do, not what an ordinary person can do. Those who are without anger, greed, flattery, and hypocrisy can think of this matter, it is beyond the reach of others. Treat all beings with an equal mind, and do not cling to repeated thoughts, just like the Buddha under the Bodhi tree, not clinging to the holy texts.\' That Buddha said: \'There is a Dharma called \'Tathāgataguhya\' (Tathāgataguhya, \'Secret Treasury of the Tathāgata\'), you should hear and learn it, complete in all meanings.\' I asked the Buddha again:\'" ] } --------------------------------------------------------------------------------
Chinese
当从所闻。’其佛言：‘当从释迦文佛所闻，其所当闻者悉在彼闻，若丘聚、县邑、城郭、郡国，悉于是法中而见。’闻是言已，恍惚不知其处。是何瑞应？” “佛言：‘用若当闻怛萨阿竭署故、当学故，是之瑞应；其菩萨所当学，悉在是法。’ “复问佛：‘有几署所当可学？’ “佛言：‘如佛境界，其署如是；其署者，如佛境界等无异，诸法皆从是署如敕心瑞应。’ “时复问我：‘是法微妙深乃如是，是不可见、不可知。’” 复有婆罗门，名曰悉达膝，白佛：“我与数百千婆罗门俱，如行祠祀，熟自念：‘当何祠祀，令一切皆得解脱，令无勤苦？’这作是念，便见怛萨阿竭光明及相诸种好，便言：‘善哉！善哉！乃作是念，当作念如若所为。’其佛言：‘往到舍卫国祇洹阿难邠祇阿蓝释迦文佛所，当为若广说其祠祀意。有法名怛萨阿竭署，当闻当学，是皆以过去诸佛之所说。’” 复问：“当何以祠祀？” 佛言：“菩萨以饮食所有施与人，作是祠祀而脱于三界，有识祠，不自念有求故；有忍辱祠，不以心恶向一切；有精进祠，欲拔脱五道；有三昧祠，不作因缘有所希望；有多所闻祠，一切名身诸数身具足波罗蜜知；有法施祠，若行人欲以法化一切，若有畜 ‘应当从所听闻的来判断。’那位佛说：‘应当从释迦文佛（Sakyamuni Buddha）那里听闻，所有应当听闻的都在他那里，无论丘聚、县邑、城郭、郡国，都能在这法中见到。’听了这话后，恍惚不知身在何处。这是什么瑞应？” 佛说：‘因为将要听闻如来（Tathagata）的署（Dharani，总持），将要学习的缘故，这是这样的瑞应；菩萨所应当学习的，都在这法中。’ 又问佛：‘有多少署（Dharani，总持）是应当学习的？’ 佛说：‘如同佛的境界，署（Dharani，总持）也是如此；署（Dharani，总持）与佛的境界等同没有差异，一切法都从这署（Dharani，总持）如同敕令般的心中显现瑞应。’ 当时又问我：‘这法微妙深奥竟然是这样，是不可见、不可知的。’ 又有一位婆罗门，名叫悉达膝（Siddhartha），禀告佛说：‘我与数百千婆罗门一起，正在进行祭祀，仔细思量：‘应当用什么祭祀，才能让一切众生都得到解脱，没有勤苦？’这样想着，便看见如来（Tathagata）的光明以及种种殊胜的相好，便说：‘善哉！善哉！应当这样思念，应当按照这样去做。’那位佛说：‘前往舍卫国（Sravasti）祇洹（Jetavana）阿难邠祇阿蓝（Anathapindika-arama），到释迦文佛（Sakyamuni Buddha）那里，他会为你详细解说祭祀的意义。有一种法名叫如来署（Tathagata Dharani，如来总持），应当听闻应当学习，这都是过去诸佛所说的。’ 又问：‘应当用什么来祭祀？’ 佛说：‘菩萨用饮食等所有施舍给他人，用这样的祭祀来脱离三界，有识祠，不自己想着有所求；有忍辱祠，不以恶心对待一切众生；有精进祠，想要拔脱五道轮回；有三昧祠，不以因缘有所希望；有多所闻祠，一切名身诸数身具足波罗蜜知；有法施祠，如果修行人想要用佛法教化一切众生，如果有畜
English
‘One should judge from what is heard.’ That Buddha said: ‘One should hear from Sakyamuni Buddha, all that should be heard is there, whether it be villages, towns, cities, districts, or countries, all can be seen in this Dharma.’ After hearing these words, he was dazed and did not know where he was. What is this auspicious sign?” The Buddha said: ‘Because you are about to hear the Tathagata Dharani, and because you are about to learn, this is such an auspicious sign; what the Bodhisattvas should learn is all in this Dharma.’ Again asked the Buddha: ‘How many Dharanis are there that should be learned?’ The Buddha said: ‘Like the realm of the Buddha, so are the Dharanis; the Dharanis are the same as the realm of the Buddha without difference, all Dharmas arise from this Dharani like an edict from the mind, manifesting auspicious signs.’ At that time, he asked me again: ‘This Dharma is so subtle and profound, it is invisible and unknowable.’ Again, there was a Brahmin named Siddhartha, who said to the Buddha: ‘I, along with hundreds of thousands of Brahmins, am performing sacrifices, and I ponder carefully: ‘What sacrifice should I perform to liberate all beings and be free from toil and suffering?’ Thinking this, I saw the light of the Tathagata and all kinds of excellent marks and features, and I said: ‘Excellent! Excellent! One should think like this, one should act according to this.’ That Buddha said: ‘Go to Sravasti, to Jetavana Anathapindika-arama, to Sakyamuni Buddha, and he will explain to you in detail the meaning of sacrifice. There is a Dharma called Tathagata Dharani, you should hear it and learn it, all of which has been spoken by the Buddhas of the past.’ Again asked: ‘What should be used for sacrifice?’ The Buddha said: ‘Bodhisattvas use food and drink and all that they have to give to others, and use such sacrifices to escape the three realms, have conscious sacrifices, not thinking of seeking anything for themselves; have forbearance sacrifices, not directing evil thoughts towards all beings; have diligent sacrifices, wanting to uproot the five paths of reincarnation; have Samadhi sacrifices, not making causes and conditions with any hope; have much learning sacrifices, all names, bodies, and numerical bodies fully possessing Paramita knowledge; have Dharma giving sacrifices, if practitioners want to use the Dharma to transform all beings, if there are animals’ --------------------------------------------------------------------------------