English
English version: 'When one hears the name 'Tathagata' (怛萨阿竭署, meaning 'Thus Come One'), this is the auspicious sign of this sutra.' There was a Brahmin named Wei Qixian, who said to the Buddha: 'I was carrying flowers to offer at the Brahmin shrine. As I entered, I saw Tathagata (怛萨阿竭, meaning 'Thus Come One') flying and staying in the empty space. That Buddha asked me: 'Who are you going to give these flowers to?' I replied: 'I want to offer them to the supreme deity.' That Buddha said: 'There is a Tathagata (怛萨阿竭, meaning 'Thus Come One'), named the 'Lord of Gods', you can offer flowers to him. Why? Because by doing so, you can gain merit and eventually attain Anuttara-samyak-sambodhi (阿耨多罗三耶三菩, meaning 'Unsurpassed Perfect Enlightenment'), and then you can attain Anuttara-dhyana (阿耨多罗禅, meaning 'Unsurpassed Meditation').' As I was about to offer the flowers, all the flowers transformed into Buddhas, all with bodies of Jambu-river-gold color, with a radiance of seven feet, and all thirty-two marks and characteristics complete. All the Buddhas said: 'Those whose minds are firm in merit can attain this response.' At that time, I asked again: 'What methods should I use to make merit countless?' That Buddha said: 'If a Bodhisattva sees a Buddha, they make merit because of it; if someone sees a manifested Buddha, they make merit because of it; if someone sees a temple, they make merit because of it; if someone sees the place where the Buddha sits or rises, they make merit because of it; if someone sees the place where the Buddha walks, they make merit because of it; if someone hears the Buddha, they make merit because of it; if someone hears the teachings of the Buddha in all directions, they make merit because of it; if someone sees the Buddha's relics, they make merit because of it; if someone reflects on old age, sickness, and death, they make merit because of it. If someone sees the destruction of counties and cities, or the high price of grain and the hunger of the people, and uses this to reflect, they make merit because of it. Why? Because remembering these things leads to countless merits, which is the merit of Anuttara-samyak-sambodhi (阿耨多罗三耶三菩, meaning 'Unsurpassed Perfect Enlightenment').' Another Brahmin, named Shajiemo, said to the Buddha: 'I entered the sea to bathe, and as soon as I had this thought, I saw ten thousand Buddhas, all saying: 'You should not intend to cross the sea like this.' I then thought to myself: 'Others who are bathing here also hear this, and they should have this strange feeling, their thoughts' --------------------------------------------------------------------------------
Chinese
欲度海浴。’适有是念便见万佛，皆言：‘不当如子之意欲度而浴。’我即时复问：‘当何浴？’其佛言：‘有道度诸法，可于其中，其作是浴者，已为度也。’应时复问：‘何所如可度于世间者？’报言：‘佛者已为度。’即复问：‘何所法而可从学？’‘有佛名释迦文，在祇洹中，当从学问；如若所愿悉当具闻，悉为若说之，令若得解。’闻是已，忽然不见其处。” 便问佛言：“何所法而可度者？” “度一切诸法者，波罗蜜是。”佛言：“汝欲度诸法者，当等心于一切人。所以者何？当念度一切人之生死。譬若度海，当学是事，便得度一切诸法，亦不想法、亦不想无法，作是若后，当为一切说法。” 佛语沙竭末：“菩萨用一事，具足诸慧。何谓一事？世恶法欲尽，尔时其欲制其法教导一切，令法而不断绝。是为一事，具足得诸慧。 “复有二事，菩萨学是疾逮得佛。何谓二？不念诸法是我所非我所，亦不念见一切诸法自然处。是为二事。 “复有三事，若善男子、女人，奉行是者疾成至佛。何谓三？以诸法视之，如光明明于诸法，亦无多、亦无少，不作是念。二、已应而一，无有异心。所以者何？诸法不可得故。三、是因名佛。是为三事。 “复有四事。何谓四事？ 现代汉语译本：‘我想渡过大海去沐浴。’恰好有这个念头时，就看见万佛，都说：‘不应当像你这样想渡过大海去沐浴。’我立刻又问：‘应当如何沐浴？’那些佛说：‘有一种道可以渡过诸法，可以在其中沐浴，这样做沐浴的人，就已经算是渡过了。’我当时又问：‘什么可以用来渡过世间？’回答说：‘佛就可以用来渡过。’我又问：‘应该学习什么法？’‘有一尊佛名叫释迦文（Śākyamuni），在祇洹（Jetavana）中，应当去向他学习请教；如果有什么愿望，都能够完全听到，他会为你解说，让你得到理解。’听完这些话，忽然就看不见那个地方了。” 于是我问佛：‘用什么法可以渡过？’ ‘渡过一切诸法，就是波罗蜜（Pāramitā）。’佛说：‘你想渡过诸法，应当以平等心对待一切人。为什么呢？应当想着渡一切人的生死。譬如渡海，应当学习这件事，便能渡过一切诸法，也不要想“法”，也不要想“非法”，这样做之后，应当为一切人说法。’ 佛告诉沙竭末（Sāgaramati）：‘菩萨用一件事，就能具足各种智慧。什么是一件事呢？世间的恶法将要灭尽，那时就用这种法来制止恶法，教导一切，使法不会断绝。这就是一件事，具足得到各种智慧。 ‘又有两件事，菩萨学习这些就能迅速成佛。什么是两件事呢？不认为诸法是“我所”或“非我所”，也不认为看见的一切诸法是自然而然存在的。这就是两件事。 ‘又有三件事，如果善男子、善女人奉行这些，就能迅速成就佛果。什么是三件事呢？一、用光明来看待诸法，光明照耀诸法，既不多也不少，不作这样的念头。二、已经应该合一，没有不同的想法。为什么呢？因为诸法是不可得的。三、这个因叫做佛。这就是三件事。 ‘又有四件事。什么是四件事？
English
English version: ‘I wanted to cross the sea to bathe.’ Just as this thought arose, I saw ten thousand Buddhas, all saying: ‘You should not intend to cross and bathe in that way.’ I immediately asked again: ‘How should I bathe?’ The Buddhas said: ‘There is a path to cross over all dharmas; one can bathe within it. Those who bathe in this way have already crossed over.’ I then asked: ‘What can be used to cross over in the world?’ They replied: ‘The Buddha can be used to cross over.’ I then asked: ‘What dharma should I learn from?’ ‘There is a Buddha named Śākyamuni (释迦文), in Jetavana (祇洹), you should go and learn from him; if you have any wishes, you will hear them all, and he will explain them to you, so that you may understand.’ Having heard this, suddenly that place disappeared.’ Then I asked the Buddha: ‘What dharma can be used to cross over?’ ‘To cross over all dharmas is Pāramitā (波罗蜜).’ The Buddha said: ‘If you wish to cross over all dharmas, you should have an equal mind towards all people. Why? You should think of crossing over the cycle of birth and death for all people. Just as when crossing the sea, you should learn this matter, and then you can cross over all dharmas, without thinking of ‘dharma’ or ‘non-dharma.’ If you do this, you should then preach the dharma to all.’ The Buddha told Sāgaramati (沙竭末): ‘A Bodhisattva, with one thing, possesses all wisdoms. What is that one thing? When the evil dharmas of the world are about to be exhausted, then use this dharma to restrain them, teaching all, so that the dharma will not be cut off. This is one thing, possessing all wisdoms. ‘Furthermore, there are two things, that if a Bodhisattva learns them, they will quickly attain Buddhahood. What are the two? Not thinking that dharmas are ‘mine’ or ‘not mine,’ and not thinking that all dharmas are seen as naturally occurring. These are the two things. ‘Furthermore, there are three things, that if good men and good women practice them, they will quickly attain Buddhahood. What are the three? First, to view all dharmas as light, illuminating all dharmas, neither more nor less, without such a thought. Second, already should be one, without different thoughts. Why? Because all dharmas are unattainable. Third, this cause is called Buddha. These are the three things. ‘Furthermore, there are four things. What are the four things? --------------------------------------------------------------------------------
Chinese
一者、总持诸法；二、常于怛萨阿竭而作功德；三、持心如空，不想一切人；四者、若有供养不供养者，其心无异。若男子、女人，奉行是法疾得至佛，是为四事。 “复有五事。何谓五事？一、不于诸界有所念。何谓诸界？眼色、耳声、鼻香、舌味、身细滑，意欲所得，不作是念。二、常于佛法而作功德。三、若见同菩萨其心有悦。所以者何？用实大故。四、于一切无虚饰之心。所以者何？我当度故。五、亦于是中无所想。是为五事。” 沙竭末白佛：“其有奉行是五事者，疾得佛。” 佛言：“当作是学，疾得阿耨多罗三耶三菩，自致成佛；是为度生死之海，以法教于一切，令如怛萨阿竭无所不度。其有至心，坚住于菩萨功德者，便逮是瑞应。若有念，恐中道取证。” 佛言：“如是法者，勿得忧念，具足怛萨阿竭十种力，一切闻者莫不欢喜。” 文殊师利问菩萨署经 现代汉语译本： 第一，总持一切法（Dharma，宇宙真理）；第二，常为如来（Tathagata，佛的称号）积功德；第三，保持心如虚空，不执着于任何人；第四，对于供养或不供养的人，心无分别。如果男子、女人奉行这些法，迅速可以成佛，这就是四件事。 ‘还有五件事。什么是五件事？第一，不对诸界有所执念。什么是诸界？眼与色、耳与声、鼻与香、舌与味、身与细滑的触感，以及意念所追求的，不对此产生执念。第二，常为佛法积功德。第三，如果见到同为菩萨（Bodhisattva，立志成佛的修行者），心生欢喜。为什么呢？因为他们有真实的伟大之处。第四，对于一切事物没有虚伪之心。为什么呢？因为我应当度化众生。第五，对于这些也不执着。这就是五件事。’ 沙竭末（Sagaramati，人名）对佛说：‘如果有人奉行这五件事，就能迅速成佛。’ 佛说：‘应当这样学习，迅速获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），自己成就佛果；这是为了度过生死之海，用佛法教导一切众生，使他们像如来一样无所不度。如果有人至诚专心，坚定地安住于菩萨的功德中，就能获得这种瑞应。如果有所执念，恐怕会在中途证得小乘果位。’ 佛说：‘对于这样的法，不要忧虑，它具足如来的十种力量，一切听闻者没有不欢喜的。’ 文殊师利（Manjusri，智慧第一的菩萨）问菩萨署经（菩萨应该如何称呼这部经）。
English
English version: First, to uphold all Dharmas (universal truths); second, to constantly perform meritorious deeds for the Tathagatas (Buddhas); third, to maintain a mind like space, without attachment to any person; fourth, to have no difference in mind towards those who offer or do not offer. If men or women practice these Dharmas, they will quickly attain Buddhahood; these are the four things. 'There are also five things. What are the five things? First, not to have any attachment to the realms. What are the realms? Eye and form, ear and sound, nose and smell, tongue and taste, body and fine touch, and what the mind desires, not to have attachment to these. Second, to constantly perform meritorious deeds for the Buddha's Dharma. Third, if one sees fellow Bodhisattvas (beings who aspire to Buddhahood), to rejoice in their hearts. Why? Because they possess true greatness. Fourth, to have no hypocrisy towards anything. Why? Because I should liberate all beings. Fifth, also not to be attached to these. These are the five things.' Sagaramati (a name) said to the Buddha, 'If someone practices these five things, they will quickly attain Buddhahood.' The Buddha said, 'One should learn in this way, to quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and achieve Buddhahood oneself; this is to cross the sea of birth and death, and to teach all beings with the Dharma, so that they, like the Tathagatas, can liberate all without exception. If someone is sincere and steadfast, firmly abiding in the merits of a Bodhisattva, they will attain this auspicious response. If there is attachment, one might attain a lesser vehicle's realization midway.' The Buddha said, 'Do not worry about such a Dharma, it is complete with the ten powers of the Tathagatas, and all who hear it cannot but rejoice.' Manjusri (Bodhisattva of wisdom) asked how the sutra should be named for Bodhisattvas. --------------------------------------------------------------------------------