Chinese
“复次，善思惟！诸菩萨摩诃萨未具庄严者，我今当说。若有得闻如是法门不生惊怖，当知是人已近道场、近佛境界，住无障碍解脱之道，观察十方心无所著，则为诸佛以大慈大悲不共佛法、不观顶相之所覆护。闻说如是甚深法门生信乐者，则为如来悉见、悉知；于此经中不信乐者，如来悉知。若于此经生信乐者是佛弟子，我是其师。” 尔时，世尊而说偈言： “我已坐道场， 道场毕竟空， 以不得菩提， 安住于智中。 其法无障碍， 法体毕竟无， 若法毕 现代汉语译本 名为诸佛法（Buddha Dharma），这种法实际上什么都没有，‘无’的状态也是彻底的空无。像这样修行的时候，就不会执着于这个世间，这种智慧就叫做无滞，也叫做诸佛的智慧。 一切法都是不可思议的，因为法的真理并没有实体。正因为法是空无的，所以佛法才被称为觉悟者（Buddha）。 对于诸佛（Buddhas）和佛法（Buddha Dharma），一切都不要执着。甚至对于菩提（Bodhi，觉悟）也不要执着，这才是诸佛的智慧。 这个乘（Yana，载具，此处指修行方法）是大乘（Mahayana），它包含了一切法门，能够度脱世间的一切众生，但实际上世间是不可得的。 一切世界，所有的众生，菩萨（Bodhisattva）为了寻求佛法，都会亲近和恭敬。 深刻地观察这些法，佛法是不可思议的。因为无法得到诸法，所以这个人才能证得菩提。 菩提和法，一切都是没有相状的。像这样观察的人，能够穷尽佛法。 像这样观察的时候，就不会执着于世间。因为内心没有执着，所以能够穷尽菩提。 ‘再者，善思惟！对于那些尚未完全具备庄严的菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨），我现在要说。如果有人听闻这样的法门而不感到惊慌恐惧，就应当知道这个人已经接近道场（Bodhimanda，菩提树下的场地）、接近佛的境界，安住在没有障碍的解脱之道上，观察十方而内心没有任何执着，那么他就会得到诸佛以大慈大悲的不共佛法（unique Buddha-dharmas）、不观顶相（看不到佛的顶相，表示佛的加持）的覆护。听闻如此甚深的法门而生起信心和喜悦的人，如来（Tathagata，佛的称号）完全知晓；对于这部经不生信乐的人，如来也完全知晓。如果有人对这部经生起信心和喜悦，他就是佛的弟子，而我就是他的老师。’ 这时，世尊（Bhagavan，佛的称号）说了偈语： ‘我已经坐在道场，道场实际上是空无的。因为无法得到菩提，所以安住在智慧之中。 这种法没有障碍，法的本体实际上是空无的。如果法是彻底的空无，
English
English version It is called the Dharma of all Buddhas (Buddha Dharma), but that Dharma is devoid of anything; even 'voidness' is ultimately void. When practicing in this way, one is not attached to this world. This wisdom is called unobstructed, and it is called the wisdom of all Buddhas. All dharmas are inconceivable, because the truth of Dharma has no substance. It is because Dharma is void that Buddha Dharma is called the Awakened One (Buddha). To all Buddhas (Buddhas) and Buddha Dharma (Buddha Dharma), do not be attached to anything. Do not even be attached to Bodhi (Bodhi, enlightenment). This is the wisdom of all Buddhas. This vehicle (Yana, vehicle, here referring to the method of practice) is the Great Vehicle (Mahayana). It contains all Dharma gates and can deliver all beings in the world, but in reality, the world is unattainable. All worlds, all sentient beings, Bodhisattvas (Bodhisattva) will approach and revere in order to seek the Dharma. Deeply observe these dharmas, Buddha Dharma is inconceivable. Because one cannot obtain all dharmas, this person can attain Bodhi. Bodhi and Dharma, all are without characteristics. One who observes in this way can exhaust Buddha Dharma. When observing in this way, one will not be attached to the world. Because the mind is not attached, one can exhaust Bodhi. ‘Furthermore, well contemplate! I will now speak of those Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas) who have not yet fully possessed adornments. If someone hears such a Dharma gate and does not feel alarmed or afraid, know that this person is close to the Bodhimanda (Bodhimanda, the place under the Bodhi tree), close to the realm of the Buddha, dwells on the path of unobstructed liberation, observes the ten directions without any attachment in the mind, then he will be protected by the Buddhas with great compassion and unique Buddha-dharmas (unique Buddha-dharmas), without observing the crown of the head (cannot see the crown of the Buddha's head, indicating the Buddha's blessing). One who hears such profound Dharma gates and generates faith and joy, the Tathagata (Tathagata, title of the Buddha) knows completely; those who do not have faith and joy in this sutra, the Tathagata also knows completely. If someone generates faith and joy in this sutra, he is a disciple of the Buddha, and I am his teacher.’ At that time, the Bhagavan (Bhagavan, title of the Buddha) spoke in verse: ‘I have already sat at the Bodhimanda, the Bodhimanda is ultimately void. Because one cannot obtain Bodhi, one dwells in wisdom. This Dharma has no obstacles, the essence of Dharma is ultimately void. If Dharma is completely void,
Chinese
竟无， 解脱时乃知。 于一切法中， 智慧能到佛， 一切法及智， 此是佛所说。 凡夫妄分别， 说言有、无著， 诸佛不分别， 菩萨及智者。 观察诸世间， 世间毕竟无， 世间空寂故， 观智亦如是。 众生及以佛， 无有分别相， 以无分别故， 名为无上慈。 尽诸众生界， 虽为悲所触， 其悲无实事， 悲及于实事。 此凡夫境界， 如虚空尺寸， 本无当亦无， 世间亦如是； 是名无上悲， 此是无上法， 名为诸佛法， 求之不可得。 善逝之所说， 导师无上尊， 求色不可得， 如是法无色。 随世间故说， 虚空无有边， 处处不可取， 诸佛法如是； 随世间故说， 此无上智慧， 智慧不可得， 以智不可得。 彼智亦无实， 此岸若彼岸， 以相形故说； 以彼取相故， 不行甚深法。 当知此法中， 一切皆平等， 若以相说者， 则非善知识。 自众、若他众， 若说有求者， 以取相说故， 彼非善知识。 若谓法为有， 除遣得无法， 童子！我此法， 不作如是说。 我以知苦故， 性中无苦恼， 若如是说者， 不入于此 现代汉语译本 最终什么都没有，只有在解脱时才能明白。 在一切法（dharma）中，智慧能够引导我们到达佛的境界。 一切法和智慧，这些都是佛所说的。 凡夫俗子妄加分别，说有或者说无，并且执着于此。 诸佛（Buddha）不会妄加分别，菩萨（Bodhisattva）和智者也是如此。 观察这个世间，世间最终是空无的。 因为世间是空寂的，所以观察的智慧也是如此。 众生和佛，没有分别的相状。 因为没有分别，所以这被称为无上的慈悲。 即使穷尽所有的众生界（sentient beings），即使被悲悯所触动， 那悲悯也没有真实的存在，悲悯和真实的存在都是如此。 这是凡夫的境界，就像衡量虚空的尺寸一样。 本来没有，将来也不会有，世间也是如此； 这被称为无上的悲悯，这是无上的法。 被称为诸佛的法，寻求它却不可得。 善逝（Sugata，如来十号之一）所说，导师无上尊， 寻求色（rupa，物质）不可得，因此法是没有形色的。 随顺世间的说法，虚空没有边际。 处处都不可把握，诸佛的法也是如此； 随顺世间的说法，这是无上的智慧。 智慧不可得，因为智慧是不可得的。 那智慧也没有实体，此岸和彼岸， 都是因为相对比较才这样说；因为他们执取于相， 所以不能进入甚深的法。应当明白这法中， 一切都是平等的，如果用相来说， 那就不是善知识（Kalyanamitra）。无论是自己人还是其他人， 如果说有求道者，因为用取相的方式来说， 那他就不是善知识。如果认为法是实有的， 想要去除它而得到没有法，童子！我的法， 不是这样说的。因为我知道苦， 所以在本性中没有苦恼，如果这样说， 就不会进入这法。
English
English version Ultimately, there is nothing; only upon liberation is this known. Within all dharmas (laws, phenomena), wisdom can lead to Buddhahood. All dharmas and wisdom, these are what the Buddha (enlightened one) spoke of. Ordinary beings make false distinctions, saying 'there is' or 'there is not,' and cling to these. The Buddhas do not make distinctions, nor do Bodhisattvas (enlightenment beings) and the wise. Observing the world, the world is ultimately empty. Because the world is empty and still, so too is the wisdom that observes it. Sentient beings and Buddhas have no distinguishing characteristics. Because there is no distinction, it is called supreme compassion. Even exhausting all realms of sentient beings, even being touched by compassion, That compassion has no real substance; compassion and real substance are both like this. This is the realm of ordinary beings, like measuring the dimensions of empty space. Originally there was not, and in the future there will not be; the world is also like this; This is called supreme compassion, this is the supreme dharma. It is called the dharma of the Buddhas, seeking it, it cannot be obtained. What the Sugata (one of the ten titles of a Buddha, meaning 'well-gone') said, the guide, the supreme honored one, Seeking rupa (form, matter) cannot be obtained, therefore the dharma is without form. Following worldly conventions, empty space has no boundaries. It cannot be grasped anywhere; the dharma of the Buddhas is also like this; Following worldly conventions, this is supreme wisdom. Wisdom cannot be obtained, because wisdom is unobtainable. That wisdom also has no substance, this shore and the other shore, Are spoken of because of relative comparison; because they cling to characteristics, They do not enter the profound dharma. It should be known that in this dharma, Everything is equal; if speaking in terms of characteristics, Then that is not a Kalyanamitra (spiritual friend). Whether one's own group or another's, If saying there are seekers, because speaking in terms of clinging to characteristics, Then that is not a Kalyanamitra. If believing the dharma is real, Wanting to remove it to obtain no-dharma, young one! My dharma, Does not speak like this. Because I know suffering, Therefore in nature there is no suffering, if speaking like this, One will not enter this dharma. -------------------------------------------------------------------------------- 法。 诸法本无集， 名之以为集， 若说断于集， 则远离此法。 若于此定法， 本无而分别， 于本无法中， 本来无有灭。 若以分别说， 本无今何灭？ 童子！汝当知， 此见非正见。 修习于道者， 以求故演说； 付嘱于求者， 于道中修学。 我说诸菩萨， 大智、大名称， 于当来世中， 能解此深义。 若有持此经， 最胜之所说， 多种诸善根， 为诸众生故。 善说修多罗， 智者能受持， 是人当来世， 能护我正法。 说于此法者， 住如无分别， 如此是菩提， 菩提不可得。”
Chinese
说此法时，善思惟童子得无生法忍，踊跃欢喜得未曾有。 诸佛法常为诸菩萨授记莂时现希有事。尔时，世尊从其面门放诸光明，青、黄、赤、白、紫、颇梨色。此光出已，遍照无量一切世界上至梵世，照世界已还至佛所，绕佛三匝从佛顶入。是时大地六种震动。尔时，空中有诸天众，雨众天华、沉水、末香，于虚空中作天伎乐，出妙音声。尔时，三千大千世界清净庄严如郁单越。 尔时，阿难从坐而起，整理衣服，恭敬合掌白佛言：“世尊！何因缘故如来现此希有之事？若无因缘，如来则不现此瑞相。” 现代汉语译本 法。 诸法原本没有聚集， 只是名义上称之为聚集，如果说断灭聚集， 那就远离了这种法。如果在这种既定的法中， 本来没有却加以分别， 在原本没有的法中， 本来就没有灭。如果以分别来说， 本来没有的现在又灭了什么呢？ 童子！你应该知道， 这种见解不是正确的见解。修习于道的人， 因为有所求才演说； 将法付嘱于求法的人， 让他们在道中修学。我说诸位菩萨， 具有大智慧、大名声， 在未来的世代中， 能够理解这深刻的含义。如果有人持有这部经， 这是最殊胜的教说， 能积聚多种善根， 为了诸位众生的缘故。善于宣说修多罗（sūtra，经）， 有智慧的人能够受持， 这个人在未来的世代， 能够守护我的正法。宣说这种法的人， 安住于如如不动、没有分别的状态， 这样就是菩提（bodhi，觉悟）， 菩提是不可得的。 在宣说此法的时候，善思惟童子获得了无生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的证悟），踊跃欢喜，得到了前所未有的体验。 诸佛通常在为诸菩萨授记（vyākarana，预言成佛）时，会显现稀有的事情。当时，世尊从面门放出各种光明，青色、黄色、赤色、白色、紫色、颇梨色（sphatika，水晶色）。这些光芒发出后，遍照无量的一切世界，上至梵世（Brahma-loka，色界天），照耀世界后又回到佛陀处，绕佛三圈，从佛顶进入。这时，大地发生了六种震动。当时，空中有诸天众，降下各种天花、沉水香、末香，在虚空中演奏天乐，发出美妙的声音。当时，三千大千世界清净庄严，如同郁单越（Uttarakuru，北俱卢洲）。 当时，阿难（Ānanda，佛陀的侍者）从座位上站起来，整理衣服，恭敬合掌对佛陀说：‘世尊！是什么因缘，如来显现这种稀有的事情？如果没有因缘，如来是不会显现这种瑞相的。’
English
English version The Dharma. Originally, all dharmas (phenomena) have no accumulation, They are merely named as accumulation. If one speaks of the cessation of accumulation, Then one is far from this Dharma. If in this established Dharma, One differentiates what is originally non-existent, In what is originally non-existent, There is originally no cessation. If one speaks with differentiation, What is originally non-existent, what ceases now? Young man! You should know, This view is not a correct view. Those who cultivate the path, Expound because they seek; Those who entrust to seekers, Cultivate and learn in the path. I speak of all Bodhisattvas (enlightenment beings), With great wisdom and great renown, In the future world, They will be able to understand this profound meaning. If one holds this sutra (discourses of the Buddha), Which is spoken by the most excellent, One accumulates various roots of goodness, For the sake of all sentient beings. Those who skillfully expound the sutras, The wise are able to uphold them, These people in the future world, Will be able to protect my True Dharma. Those who speak of this Dharma, Abide in suchness, without differentiation, This is Bodhi (enlightenment), Bodhi is unattainable.' When this Dharma was spoken, the youth Good Thinker attained the Anutpattika-dharma-ksanti (the patient acceptance of the non-arising of all dharmas), leaping with joy and obtaining what had never been before. When the Buddhas usually bestow predictions (vyākarana) upon the Bodhisattvas, rare events appear. At that time, the World-Honored One emitted various lights from his face, blue, yellow, red, white, purple, and crystal (sphatika) colored. After these lights were emitted, they illuminated countless worlds, up to the Brahma-loka (the world of Brahma), and after illuminating the worlds, they returned to the Buddha, circumambulated the Buddha three times, and entered from the Buddha's crown. At this time, the great earth shook in six ways. At that time, there were heavenly beings in the sky, raining various heavenly flowers, aloeswood, and powdered incense, playing heavenly music in the empty space, and emitting wonderful sounds. At that time, the three thousand great thousand worlds were pure and adorned, like Uttarakuru (the northern continent). At that time, Ānanda (Buddha's attendant) arose from his seat, arranged his robes, respectfully joined his palms, and said to the Buddha: 'World-Honored One! What is the cause and condition that the Tathagata (Buddha) manifests this rare event? If there were no cause and condition, the Tathagata would not manifest this auspicious sign.' -------------------------------------------------------------------------------- 尔时，阿难而说偈言： “无上导师人中尊， 无缘则不现奇变， 唯愿世尊为众说， 今此瑞相何因缘？ 诸天在于虚空中， 供养最胜无上尊， 欢喜踊跃而赞叹， 善说微妙胜法门。 譬如北方郁单越， 种种妙华而庄严， 此诸光明亦如是， 照此世界皆严净。 一切诸佛法如是， 为诸菩萨授记莂， 放此妙色大光明， 遍照十方从顶入。 无上精进牟尼尊， 现此光明希有事， 如来何缘放斯光？ 唯愿大悲为我说。” 尔时，世尊即为阿难而说偈言： “善思惟童子， 于诸如来所， 广种诸善根， 当作人中尊。”