English
English version: ‘We also do not use supernatural powers (神足), walking without hesitation and without doubt, without coming and going, arising and ceasing; we also do not use the faculties (诸根, six senses: eyes, ears, nose, tongue, body, and mind), believing that clinging to the faculties is losing the true meaning; we also do not use strength, all beings and things are without strength and are all weak; we also do not use the will to enlightenment (觉意), all that exists is eternally empty and there is nothing to perceive; we also do not use the path (道, the method of practice), countless ages and no seeking of non-benefit; we also do not use extinction (寂灭, Nirvana), nor are we indifferent; we also do not have the view of worldly wisdom; we also do not seek to understand the meaning (识义), thus is the Dharma realm of constant liberation without bondage; we also do not use the meaning of a Shramana (沙门, a wandering ascetic), those with quiet minds transcend the six obstacles; we also do not cut off the forms of a Brahmin (梵志, a member of the priestly class), thus is a Brahmin, and does not cut off slander; we also do not use a Bhikshu (比丘, a Buddhist monk), whose natural nature is not destroyed; we also do not use the perfections (诸度无极, Six Paramitas: generosity, ethics, patience, diligence, concentration, and wisdom, reaching the other shore), thus the six entrances (六入, six senses) are extinguished; we do not use contentment (止足), why practice without contentment?’ ‘I also have no desires, I also have no aversion to satisfaction, it is as it is; regarding the Dharma, there is nothing to receive, regarding words, there is nothing to say, it is as it is. Without body, without mind, without speech, we are also not without dwelling, thus the three realms are all equal. We are also not without learning, it is as it is, without joy and not equal to seeing, we also have no secluded dwelling, all three realms and without practicing secluded dwelling. We also do not practice emptiness, and there is nothing to practice, it is as it is. What is done is empty, we also do not beg, it is as it is. To remove all thoughts, we also have no fear of birth and death, it is as it is. Examining and listening with equal vision, we also do not indulge in lust, anger, and delusion, nor do we slander, it is as it is. Neither thinking nor not thinking, we also do not cut off the practice of defilements, all without attachment should be natural. We also have no body and nothing comes forth, it is as it is. This body is not a body, we also do not observe, going and seeing is also not, it is as it is.’ ‘Honorable hair, we also do not remove all blemishes and impurities, equal, impermanent, suffering, joy, pure, we are naturally liberated, we also do not use boats to cross the water, like this I’ --------------------------------------------------------------------------------
Chinese
辈不见此际彼岸，我等亦不断他亦不求等度，如也。空言解脱无念，我等不受处无所起无所求，欲其本际无所起住，亦不除犹豫，亦不疑于寂志，我等亦不无正心嫉妒以脱于信，亦不欲断言说，如也。以脱过去亦无想念。唯，世尊！吾等亦不欲度无为，一切诸法皆寂而无为。’ “说是语时，二百比丘得无起余漏尽意解，二百比丘从坐起，皆得四禅避易亡去，最后得诸未得，说是言：‘一切世间悉乱，用说此法故。吾等本闻柔软而应所讲，今者所说法不入律行，亦不是世尊所教化。’于是，邠耨文陀尼子白文殊师利：‘唯，文殊师利！此二百比丘从坐起避易亡去，说是言：“乃讲是法为乱一切世间。”’文殊师利曰：‘唯邠耨！有是缘讲说此法，为乱一切世间。所以者何？唯，邠耨！世间之本者谓身五阴四大六入，着畏生死愿求无为，不知以为生死所受取，亦不得柔顺无为。如愁忧于生死中，无所乐亦无泥洹，其不畏忍无所乱四谛无住，若有所著便为迷乱，亦无空谛四事无住。于道无诤乱著于经，欲得道则为二，以有二则为乱；于是，平等者一切法则正，假使无二以无二则无乱，有行求是我所，则为憍慢贡高，已有贡高则为乱。设使不有所著，非有所作，亦无等造，亦无邪作，亦不作亦非不作，亦不乐度亦非不 现代汉语译本： ‘我们不期待此岸到达彼岸，我们也不断绝他人，也不寻求平等的度化，就像事物本来的样子。空谈解脱和无念，我们不接受任何处所，不生起任何念头，不寻求任何事物，想要探究其根本，却无从生起和停留，也不能消除犹豫，也不怀疑寂静的志向。我们也不怀有不正的心和嫉妒，从而脱离信仰，也不想断绝言说，就像事物本来的样子。通过脱离过去，也就不再有任何想念。’世尊！我们也不想度化到无为的境界，因为一切诸法都是寂静而无为的。 说完这些话的时候，二百位比丘证得了不起任何烦恼，漏尽意解的境界。还有二百位比丘从座位上站起来，都因为得到了四禅而沾沾自喜，逃离而去，最终失去了他们原本没有得到的。他们说：‘整个世间都混乱了，因为说了这种法。我们原本听说应该讲柔软随顺的法，现在所说的法不符合戒律，也不是世尊所教导的。’ 于是，邠耨文陀尼子（宾度罗跋啰堕阇的儿子）对文殊师利（智慧的象征）说：‘文殊师利！这二百位比丘从座位上站起来，沾沾自喜地逃离而去，说：“讲这种法会扰乱整个世间。”’文殊师利说：‘邠耨！正是因为这个缘故才讲说这种法，为了扰乱整个世间。为什么呢？邠耨！世间的根本在于身体、五阴（色、受、想、行、识）、四大（地、水、火、风）、六入（眼、耳、鼻、舌、身、意），执着于畏惧生死，希望寻求无为，却不知道自己被生死所束缚，也不能柔顺地接受无为。就像在生死中忧愁，既没有快乐也没有涅槃，那些不畏惧忍耐的人不会被四谛（苦、集、灭、道）所扰乱，因为他们没有执着。如果有所执着，就会陷入迷惑混乱，也无法理解空谛，因为他们对四事（四种存在状态）有所执着。在修道的过程中争论不休，执着于经典，想要得道却陷入二元对立，有了二元对立就会产生混乱；因此，平等对待一切法则才是正道，如果没有二元对立，就不会有混乱。如果有所行动，寻求‘我’的所有，就会变得骄慢自大，有了骄慢自大就会产生混乱。如果不对任何事物有所执着，不刻意去做什么，也没有平等造作，也没有邪恶造作，既不造作也不不造作，既不乐于度化也不不乐于度化。
English
English version: 'We do not expect this shore to reach the other shore, nor do we cut off others, nor do we seek equal deliverance, just as things are. Empty talk of liberation and non-thought, we do not accept any place, do not generate any thoughts, do not seek anything, wanting to explore its origin, but there is no arising or dwelling, nor can we eliminate hesitation, nor do we doubt the quiet aspiration. We also do not harbor improper minds and jealousy, thereby escaping faith, nor do we want to cut off speech, just as things are. By escaping the past, there will be no more thoughts.' World Honored One! We also do not want to be delivered to the state of non-action, because all dharmas are silent and non-active. When these words were spoken, two hundred Bhikkhus attained the state of no arising of afflictions, the exhaustion of outflows and liberation of mind. Another two hundred Bhikkhus rose from their seats, all complacent because they had attained the four Dhyanas, and fled away, ultimately losing what they had not yet attained. They said, 'The entire world is in chaos because this Dharma is being spoken. We originally heard that we should speak gentle and compliant Dharma, but the Dharma that is now being spoken does not conform to the precepts, nor is it what the World Honored One taught.' Then, Binou Wentuo Nizi (son of Pindola Bharadvaja) said to Manjushri (symbol of wisdom), 'Manjushri! These two hundred Bhikkhus rose from their seats, complacently fled away, saying, "Speaking this Dharma will disturb the entire world." ' Manjushri said, 'Binou! It is precisely for this reason that this Dharma is spoken, to disturb the entire world. Why? Binou! The root of the world lies in the body, the five Skandhas (form, feeling, perception, volition, consciousness), the four Great Elements (earth, water, fire, wind), the six Entrances (eye, ear, nose, tongue, body, mind), clinging to the fear of birth and death, hoping to seek non-action, but not knowing that they are bound by birth and death, nor can they gently accept non-action. Just like being sorrowful in birth and death, there is neither joy nor Nirvana, those who are not afraid and patient will not be disturbed by the Four Noble Truths (suffering, origination, cessation, path), because they have no attachment. If there is attachment, they will fall into confusion and delusion, and they will not be able to understand the Emptiness Truth, because they are attached to the four things (four states of existence). Arguing endlessly in the process of cultivation, clinging to the scriptures, wanting to attain the Way but falling into duality, and with duality there will be confusion; therefore, treating all dharmas equally is the right path, and if there is no duality, there will be no confusion. If there is action, seeking 'my' possessions, one will become arrogant and conceited, and with arrogance and conceit there will be confusion. If one is not attached to anything, does not deliberately do anything, there is neither equal creation, nor evil creation, neither creating nor not creating, neither enjoying deliverance nor not enjoying deliverance.' --------------------------------------------------------------------------------
Chinese
乐度，是为无乱，以无乱则无二。而世尊言曰：“我不与世间诤，世间与吾诤。”所以者何？如来以断诤乱之本。何谓诤乱之本？是诚信，此欺诈。故世尊曰：“诚谛之语有何言？欺诈语者为何说？其有无平等无偏邪，彼有何言说谓有清净？”’ “尔时，文殊师利于亡去二百比丘前，中道化作大火，皆遍满彼佛土，诸比丘所欲越度，皆见满火，亦不能超火；欲以神足飞行过虚空，见空中有普铁网，亦复见大水遍十方，恐惧衣毛为竖，遥见祇树道径，遍布青莲华、白莲华、黄莲华、红莲华，及睹众人大会，即自回还至佛所，欲听受法，入祇树，到迦梨罗讲堂，诣佛所稽首佛足，却住一面。 “邠耨问：‘此诸比丘众贤者，去至何所？从何所来？’诸比丘答曰：‘唯仁者，吾等以得阿罗汉，诸漏为尽，所作已办，而得一心，逮神足度无极。从此文殊师利闻说乱法故，从坐起而舍去。吾等适行，见佛国中皆满火，亦不能得度大火，我等故还问世尊，何谓罗汉尽漏之地？’ “尔时，佛告邠耨曰：‘若不自在供事于火，欲得度火者，此则不得过，堕在见网欲度铁网，立在爱欲没溺之行，欲得度大水，此不可得越过也。所以者何？邠耨！此诸比丘，未脱淫怒痴火故，岂能度大火乎？堕在见网，岂能度铁网耶 现代汉语译本： 乐度（Ledu，指快乐的限度），就是没有混乱，因为没有混乱就没有对立。而世尊（Shìzūn，对佛的尊称）说：‘我不与世间争辩，是世间与我争辩。’这是为什么呢？因为如来（Rúlái，佛的称号之一）已经断除了争辩混乱的根源。什么是争辩混乱的根源？就是诚信，以及欺诈。所以世尊说：‘诚实的话语有什么可说的呢？欺诈的话语又该说什么呢？如果对有和无都能平等对待，没有偏颇邪见，那么他们还有什么话可说，才能算是清净呢？’ ‘当时，文殊师利（Wénshūshīlì，菩萨名）在两百个即将离去的比丘（bǐqiū，佛教出家男众）面前，在中途化作大火，遍布整个佛土，那些比丘想要越过，都看见到处是火，无法超越；想要用神足通飞行过虚空，却看见空中有普满的铁网，又看见大水遍布十方，恐惧得毛发竖立，远远看见祇树（Qíshù，地名）的道路，遍布青莲华、白莲华、黄莲华、红莲华，以及看到众人集会，于是自己返回到佛陀那里，想要听受佛法，进入祇树，到达迦梨罗（Jiāliluó，地名）讲堂，到佛陀那里顶礼佛足，退到一旁站立。 邠耨（Bīnnòu，人名）问：‘这些贤善的比丘众，去往何处？从何处来？’比丘们回答说：‘仁者（rénzhě，对人的尊称），我们已经证得阿罗汉（āluóhàn，佛教修行果位），各种烦恼已经断尽，该做的已经做完，并且得到一心不乱，获得神足通可以自由来去。因为文殊师利说了扰乱佛法的言论，所以从座位上起身离去。我们正走着，看见佛国中到处都是火，也无法度过大火，所以我们才回来问世尊，什么是阿罗汉断尽烦恼的境界？’ 当时，佛陀告诉邠耨说：‘如果不自在地供养火，却想要度过火，这是不可能通过的，会堕入见网；想要度过铁网，却立在爱欲之中，沉溺于其中；想要度过大水，这是不可能越过的。这是为什么呢？邠耨！这些比丘，没有脱离淫欲、嗔怒、愚痴的火焰，怎么能度过大火呢？堕落在见网中，怎么能度过铁网呢？’
English
English version: Ledu (Ledu, referring to the limit of happiness), is the state of no disturbance, because without disturbance there is no duality. And the World Honored One (Shìzūn, a respectful title for the Buddha) said, 'I do not contend with the world; it is the world that contends with me.' Why is this? Because the Tathagata (Rúlái, one of the titles of the Buddha) has cut off the root of contention and disturbance. What is the root of contention and disturbance? It is trustworthiness, and also deceit. Therefore, the World Honored One said, 'What is there to say about truthful words? What should be said about deceitful words? If one can treat existence and non-existence equally, without bias or perversion, then what more can they say to be considered pure?' 'At that time, Manjushri (Wénshūshīlì, name of a Bodhisattva) transformed into a great fire in the middle of the path before two hundred departing Bhikshus (bǐqiū, Buddhist monks), filling the entire Buddha-land. Those Bhikshus who wanted to cross over saw fire everywhere and could not pass; those who wanted to fly through the sky with their supernatural powers saw a net of iron covering the sky, and also saw great water covering the ten directions. They were terrified, and their hair stood on end. From afar, they saw the path to the Jeta Grove (Qíshù, a place name) covered with blue lotuses, white lotuses, yellow lotuses, and red lotuses, and they saw a great assembly of people. So they returned to the Buddha, wanting to hear the Dharma, entered the Jeta Grove, arrived at the Kareri (Jiāliluó, a place name) lecture hall, went to the Buddha, bowed at his feet, and stood to one side. Binnu (Bīnnòu, a person's name) asked, 'Where have these virtuous Bhikshus gone? Where did they come from?' The Bhikshus replied, 'O virtuous one (rénzhě, a respectful term for a person), we have attained Arhatship (āluóhàn, a Buddhist attainment), our outflows are exhausted, what needed to be done is done, and we have attained single-mindedness, possessing supernatural powers to travel freely. Because Manjushri spoke confusing Dharma, he rose from his seat and left. As we were walking, we saw fire everywhere in the Buddha-land and could not cross the great fire, so we returned to ask the World Honored One, what is the state of an Arhat who has exhausted all outflows?' At that time, the Buddha said to Binnu, 'If one does not freely make offerings to fire, yet desires to cross over it, it is impossible to pass; one will fall into the net of views. If one desires to cross the iron net, yet stands in desire and is immersed in it, desiring to cross the great water, it is impossible to cross over. Why is this? Binnu! These Bhikshus, not having escaped the fire of lust, anger, and delusion, how can they cross the great fire? Fallen into the net of views, how can they cross the iron net?' --------------------------------------------------------------------------------