Chinese
“是故，善思惟！菩萨欲速得阿耨多罗三藐三菩提、欲觉知者，常想、乐想、净想、众生想、人想，应当修学此道，能向阿耨多罗三藐三菩提。我本行菩萨道时亦常修学如是之行，我得如此无上道已，不得一法名得菩提。” 尔时，世尊而说偈言： “我说于常想， 常体不可得， 常无常无故， 求之不可得。 乐想众生者， 不知于乐想， 此是颠倒想， 分别生于人。 是故彼有想， 命者及以人， 若有知法者， 彼此不可得。 非道得菩提， 非道亦不得， 此是诸法性， 求法不可得。 性及于实事， 智者不分别， 汝应如是知， 此道是菩提。 不行此妙乘， 佛乘、无上乘， 于此生分别， 是人不知法； 不行此妙乘， 佛乘、无上乘， 若不修此行， 甚深定难证。 诸法无实事， 实事不 现代汉语译本： 这时，世尊用偈语说道： ‘如果对身体产生畏惧，这个身体是不可得的；如果能像这样常常忍耐，这个人就能求得菩提（Bodhi，觉悟）。 说的是众生的想法，但众生是不可得的；如果能够这样理解，就能安住于这个法乘（yana，道路、方法）。 如果既没有得到菩提，也没有得到非菩提，更没有任何所得，那么他就没有什么可畏惧的。 如果能够这样理解，不住在有和无的中间，你应该知道，这条道路就是菩提。’ ‘因此，要好好思考！菩萨想要快速获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）、想要觉悟，对于常想、乐想、净想、众生想、人想，应当修学这条道路，才能趋向阿耨多罗三藐三菩提。我过去行菩萨道时也常常修学这样的行为，我得到如此无上的道以后，没有得到一种法叫做得到菩提。’ 这时，世尊用偈语说道： ‘我说的是常想，但常的本体是不可得的；常和无常都没有，所以求之不可得。 乐想众生的人，不知道什么是乐想，这是一种颠倒想，分别产生于人。 因此他们有想，认为有命者和人，如果有知法的人，就会知道这些都是不可得的。 不是道也能得到菩提，不是道也不能得到菩提，这就是诸法的本性，求法也是不可得的。 本性和实事，智者不会分别，你应该这样理解，这条道路就是菩提。 不行这条妙乘，佛乘、无上乘，如果对此产生分别，这个人就不了解法； 不行这条妙乘，佛乘、无上乘，如果不修这种行为，甚深的禅定难以证得。 诸法没有实事，实事不’
English
English version: At that time, the World Honored One spoke in verse: 'If one fears the body, that body is unattainable; if one can always endure like this, that person can seek Bodhi (Enlightenment). Speaking of the thought of sentient beings, sentient beings are unattainable; if one can understand in this way, one can abide in this vehicle (yana, path, method). If one has neither attained Bodhi nor non-Bodhi, and has gained nothing, then he has nothing to fear. If one can understand in this way, not dwelling in the middle of existence and non-existence, you should know that this path is Bodhi.' 'Therefore, contemplate well! If a Bodhisattva wishes to quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), wishes to awaken, regarding the thought of permanence, the thought of bliss, the thought of purity, the thought of sentient beings, the thought of people, one should study and practice this path, to move towards Anuttara-samyak-sambodhi. When I practiced the Bodhisattva path in the past, I also often studied and practiced such conduct. After I attained this unsurpassed path, I did not attain a single dharma called attaining Bodhi.' At that time, the World Honored One spoke in verse: 'I speak of the thought of permanence, but the essence of permanence is unattainable; neither permanence nor impermanence exists, so seeking it is unattainable. Those who think of sentient beings as blissful do not know what the thought of bliss is; this is a reversed thought, arising from distinctions in people. Therefore, they have thoughts, believing in beings with life and people; if there are those who know the Dharma, they will know that these are unattainable. Not the path can attain Bodhi, nor can not the path attain Bodhi; this is the nature of all dharmas, and seeking the Dharma is also unattainable. Nature and reality, the wise do not distinguish; you should understand in this way, this path is Bodhi. Not practicing this wonderful vehicle, the Buddha vehicle, the unsurpassed vehicle, if one makes distinctions about this, that person does not understand the Dharma; Not practicing this wonderful vehicle, the Buddha vehicle, the unsurpassed vehicle, if one does not cultivate this practice, profound samadhi (deep meditation) is difficult to attain. All dharmas have no reality, reality does not'
Chinese
可得， 若无实事者， 云何得有乐？ 若乐、若苦等， 犹如空中迹， 智者如说知， 其心得解脱。 我说有我者， 其法无实事， 以无有我故， 无有能知者。 无有知者故， 是智慧境界， 是以说命想， 毕竟不可得。 若我、若命等， 自性无实事， 大智能解知， 少智则迷惑。 性及于实事， 此凡夫境界， 不知此乘中， 佛乘不思议。 甚深修多罗， 不闻、不受持， 于此法门中， 无法可演说。 我不得一法， 亦无法可说， 我坐道场时， 不证一智慧。 无智亦如是， 菩提无得故， 菩提及道场， 说时不可得。 凡夫起分别， 称言佛说法， 此是微密言， 甚深佛所说。 若不闻此法， 最胜之所说， 甚深及与佛， 此是魔境界。 其人不知味， 守护一切法， 诸菩萨众等， 无不了此法。 诸佛及菩提， 二俱不可得， 如是妄言说， 称云佛说法。 如此云何有， 依止于可求？ 若有智慧者， 分别甚深法， 如是信赞叹， 诸佛不思议。 是故，善思惟！ 当修学深法， 其法义甚深， 甚深智能觉。 如是言说此， 言说亦 现代汉语译本 如果不存在真实的事物，又怎么会有快乐呢？ 快乐、痛苦等等，就像空中的痕迹一样， 有智慧的人如果能像这样理解，他的心就能得到解脱。 我说存在‘我’这种说法，其法实际上是没有真实性的， 因为没有‘我’的存在，所以也没有能知觉的主体。 因为没有能知觉的主体，这就是智慧的境界， 因此说，生命和思想，最终都是不可得的。 如果说‘我’和生命等等，其自性没有真实性， 那么具有大智慧的人能够理解，而少智慧的人则会感到迷惑。 执着于自性和真实事物，这是凡夫的境界， 不了解这种乘（yana），佛乘（Buddha-yana）是不可思议的。 对于非常深奥的修多罗（sutra），不听闻、不接受和奉持， 在这种法门中，没有什么法可以演说。 我没有得到任何法，也没有任何法可以述说， 我坐在菩提道场（Bodhimanda）时，没有证得任何智慧。 没有智慧也是如此，因为菩提（Bodhi）是无法得到的， 菩提和道场，在述说时也是不可得的。 凡夫产生分别心，声称佛在说法， 这是微妙隐秘的语言，是甚深的佛所说。 如果不听闻这种法，这最殊胜的说法， 甚深之法和佛，这些都是魔的境界。 那人不知道真味，守护着一切法， 诸位菩萨众等等，没有不了解此法的。 诸佛（Buddhas）和菩提，两者都是不可得的， 如果有人这样虚妄地说，声称佛在说法。 像这样怎么会有，依赖于可以寻求的事物呢？ 如果有人具有智慧，能够分辨甚深的法， 像这样地相信和赞叹，诸佛的境界是不可思议的。 所以，好好地思考！应当修学甚深的法， 那法的意义非常深奥，甚深的智能才能觉悟。 像这样言说这些，言说也...
English
English version If there are no real things, how can there be happiness? Happiness, suffering, and so on, are like traces in the sky, If the wise understand it as said, their minds will be liberated. When I say there is a 'self', its dharma has no reality, Because there is no 'self', there is no knower. Because there is no knower, this is the realm of wisdom, Therefore, it is said that life and thought are ultimately unattainable. If 'self' and life, etc., have no reality in their nature, Then those with great wisdom can understand, while those with little wisdom will be confused. Attachment to nature and real things is the realm of ordinary people, Not understanding this yana, the Buddha-yana is inconceivable. For very profound sutras, not hearing, not accepting, and not upholding, In this Dharma gate, there is no Dharma that can be expounded. I have not obtained any Dharma, nor is there any Dharma to speak of, When I sat at the Bodhimanda, I did not attain any wisdom. The absence of wisdom is also like this, because Bodhi is unattainable, Bodhi and the Bodhimanda are unattainable when spoken of. Ordinary people give rise to discrimination, claiming that the Buddha is teaching the Dharma, These are subtle and secret words, spoken by the profound Buddha. If one does not hear this Dharma, this most supreme teaching, Profound Dharma and the Buddha, these are the realm of Mara. That person does not know the true taste, guarding all dharmas, All the Bodhisattvas, etc., all understand this Dharma. Buddhas and Bodhi are both unattainable, If someone speaks falsely like this, claiming that the Buddha is teaching the Dharma. How can there be such a thing, relying on something that can be sought? If someone has wisdom and can discern the profound Dharma, Believing and praising in this way, the realm of the Buddhas is inconceivable. Therefore, think well! One should study the profound Dharma, The meaning of that Dharma is very profound, and profound wisdom can awaken to it. Speaking of these things like this, speaking also... -------------------------------------------------------------------------------- 无得， 众生见颠倒， 此非其境界。 非唯三昧故， 能知于此义， 三昧、非三昧， 于空中亦无。 此非智境界， 亦非非智境， 应觉知此际， 非是智慧境。 我昔闻此法， 行于甚深处， 众生所乐异， 信受者希有。 若不信此经， 最胜之所说， 多佛种善根， 是人乃能信。”
Chinese
尔时，世尊复告善思惟言：“童子！是故菩萨应如是自庄严，于世间惊怖处不生惊怖，应如是庄严。” 童子言：“世尊！我于今者信乐受行，愚痴之人所不能信。” 佛告童子：“菩萨摩诃萨甚深之行当为汝说。诸法无诤，闻已不惊；一切法断，闻已不惊；诸法不断，闻已不惊；一切法有、一切法无，闻已不惊；一切法分别、一切法无分别，闻已不惊；诸法有为、诸法无为，闻已不惊；一切法有境界、一切法无境界，闻已不惊；一切法欢喜、一切法无欢喜，闻已不惊；一切法差别、一切法无差别，闻已不惊；一切法有求、一切法无求，闻已不惊；一切法清凉、一切法无清凉，闻已不惊；一切法明、一切法无明，闻已不惊；一切法有名、一切法无名，闻已不惊；一切法生、一切法无生，闻已不惊；一切法有畏、一切法无畏，闻已不惊；一切法生、一切法灭、一切法 现代汉语译本 无所得， 众生所见皆是颠倒之相，这并非真如实相的境界。 并非仅仅依靠三昧（Samadhi，禅定）就能理解此义，三昧与非三昧，在空性中皆不存在。 这并非智慧所能达到的境界，也不是非智慧所能达到的境界，应当觉知这其中的关键，它不是智慧的境界。 我过去曾听闻此法，并在极其深奥之处修行，众生的喜好各不相同，能够相信并接受此法的人非常稀少。 如果有人不相信这部经，这部由最殊胜者所说的经典，那么多种下众多佛的善根，这样的人才能够相信。 这时，世尊再次告诉善思惟（Saddhasmati）说：‘童子！因此，菩萨应当这样庄严自己，对于世间令人惊恐之处不生惊怖，应当这样庄严自己。’ 童子说：‘世尊！我现在信乐接受并修行此法，这是愚痴之人所不能相信的。’ 佛告诉童子：‘菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）甚深的修行，我将为你解说。诸法没有诤论，听闻后不惊；一切法断灭，听闻后不惊；诸法不间断，听闻后不惊；一切法存在、一切法不存在，听闻后不惊；一切法有分别、一切法无分别，听闻后不惊；诸法是有为法、诸法是无为法，听闻后不惊；一切法有境界、一切法无境界，听闻后不惊；一切法有欢喜、一切法无欢喜，听闻后不惊；一切法有差别、一切法无差别，听闻后不惊；一切法有所求、一切法无所求，听闻后不惊；一切法清凉、一切法不清凉，听闻后不惊；一切法光明、一切法无光明，听闻后不惊；一切法有名相、一切法无名相，听闻后不惊；一切法有生、一切法无生，听闻后不惊；一切法有畏惧、一切法无畏惧，听闻后不惊；一切法生起、一切法灭去、一切法……’
English
English version Without attainment, Sentient beings see things in reverse; this is not its realm. Not only through Samadhi (concentration) can one understand this meaning; Samadhi and non-Samadhi are also non-existent in emptiness. This is not the realm of wisdom, nor is it the realm of non-wisdom; one should be aware of this juncture, it is not the realm of wisdom. I once heard this Dharma (teaching), and practiced in a very deep place; sentient beings have different preferences, and those who believe and accept it are rare. If one does not believe in this Sutra (scripture), which is spoken by the most supreme one, then only those who have planted many roots of goodness with many Buddhas are able to believe. At that time, the World Honored One (世尊) again said to Saddhasmati (善思惟): 'Child! Therefore, a Bodhisattva (菩萨) should adorn themselves in this way, and not be frightened by frightening places in the world; they should adorn themselves in this way.' The child said: 'World Honored One! I now joyfully accept and practice this Dharma, which is something that foolish people cannot believe.' The Buddha (佛) told the child: 'I will explain to you the profound practice of a Bodhisattva-Mahasattva (菩萨摩诃萨). All dharmas (法) are without contention, and one is not startled upon hearing this; all dharmas are cut off, and one is not startled upon hearing this; all dharmas are not cut off, and one is not startled upon hearing this; all dharmas exist, all dharmas do not exist, and one is not startled upon hearing this; all dharmas have distinctions, all dharmas have no distinctions, and one is not startled upon hearing this; all dharmas are conditioned, all dharmas are unconditioned, and one is not startled upon hearing this; all dharmas have boundaries, all dharmas have no boundaries, and one is not startled upon hearing this; all dharmas have joy, all dharmas have no joy, and one is not startled upon hearing this; all dharmas have differences, all dharmas have no differences, and one is not startled upon hearing this; all dharmas have seeking, all dharmas have no seeking, and one is not startled upon hearing this; all dharmas are cool, all dharmas are not cool, and one is not startled upon hearing this; all dharmas are bright, all dharmas are not bright, and one is not startled upon hearing this; all dharmas have names, all dharmas have no names, and one is not startled upon hearing this; all dharmas have birth, all dharmas have no birth, and one is not startled upon hearing this; all dharmas have fear, all dharmas have no fear, and one is not startled upon hearing this; all dharmas arise, all dharmas cease, all dharmas...' --------------------------------------------------------------------------------