English
English version After the son of a Licchavi (name of a clan) named Good Thought finished speaking, the Buddha responded with a verse: 'One should not cling to any boundary, therefore it is said to be the ultimate reality; That boundary is like empty space, and empty space has no form either.' At that time, after the World Honored One (another name for the Buddha) finished speaking, the son of a Licchavi named Good Thought again spoke to the Buddha in verse: 'A rare and true place, the best place to dwell; May all beings dwell here, as the Buddhas dwell.' At that time, after the son of a Licchavi named Good Thought spoke this verse, he joined his palms together with a focused mind and said to the Buddha: 'May the World Honored One, out of compassion for me, accept this lotus flower.' At that time, the World Honored One, out of compassion for the child Good Thought, accepted that lotus flower. After the Buddha accepted the flower, the son of a Licchavi named Good Thought rejoiced and made this vow: 'By this root of goodness, if in a future life I attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), I will, like the World Honored One now, teach the Dharma (teachings) to all beings. However, in that Dharma, all the Dharma of ordinary beings and the Arhats (one who has attained nirvana), all the holy Dharma, are unattainable.' At that time, the elder Sariputra (one of the Buddha's chief disciples, known for his wisdom) was also present. After hearing these words, he asked the son of a Licchavi named Good Thought in the assembly, saying: 'Son of a Licchavi! You said earlier that after I attain such a Dharma, I will speak that Dharma to beings. How will you speak it? What is that Dharma like?' At that time, the son of a Licchavi named Good Thought, replied to Sariputra in verse: 'That Dharma is not attained by the Buddha, nor by the Sravakas (a disciple who hears and follows the teachings of the Buddha); I will attain that Dharma, and speak it to all beings. That Dharma has no location, nor coming or going; The wise know it thus, the very nature of Dharma. All Buddhas of the past, the unsurpassed honored one of the present, Without exception know it thus, and enter into nirvana (complete cessation). Within it there is no Dharma-dhatu (the realm of all dharmas), nor is there a realm of beings (sattva-dhatu); Such a boundary, no one in the world can enter.' -------------------------------------------------------------------------------- 法界惟名字， 字从分别生； 分别无分别， 究竟不可得。”
Chinese
尔时，长老富娄那弥多罗尼子，即于众中还以偈问善思童子，作如是言： “童子汝云何， 能学解此法？ 甚深无譬喻， 诸智者所迷。 汝今身未行， 已作如是辩， 能对最第一， 智慧大声闻。 汝体如真金， 遍皆巧知解； 显赫此城巷， 如月处虚空。” 尔时，善思离车童子即还以偈，答于长老富娄那弥多罗尼子，作如是言： “尊者今言生， 此生无有处； 诸法无生故， 当生此是何？ 诸法既无生， 何者名真体？ 此我说本性， 一切诸法无。 法及法本性， 二俱不可得； 二既不可得， 此法诸佛说。 是名最上轮， 鹿苑中前转； 虚空搦拳已， 令觉多声闻。 唯鸣于法声， 众生多诳惑； 乘方便及智， 当说如真实。 言生及死者， 是名凡夫境； 此之颠倒见， 富娄那未尽。 生死及彼此， 世间人言语； 无言语法中， 假以语言说。” 尔时，长老富娄那弥多罗尼子，闻此偈已欢喜称赞，即便白佛作如是言：“希有，婆伽婆！希有，修伽陀！此之善思离车童子，乃有如是甚深智慧难可度量。 现代汉语译本 ‘法界’（Dharmadhatu，一切法的总称）只是一个名字，名字是从分别念产生的；分别念本身是没有分别的，最终是不可得的。 这时，长老富娄那弥多罗尼子（Purna Maitrayani-putra），就在大众中用偈颂反问善思童子（Good Thinking Child），这样说道： ‘童子啊，你是如何学习理解这种法的？这种法非常深奥，没有可以比喻的，是许多智者都会迷惑的。你现在身体还未成熟，就已经能这样辩论，能够面对最优秀、智慧最高的大声闻（Sravaka，佛陀的弟子）。你的本质就像真金一样纯粹，对一切都巧妙地理解；你在城里非常显赫，就像月亮在天空中一样。’ 这时，善思离车童子（Good Thinking Child）也用偈颂回答长老富娄那弥多罗尼子（Purna Maitrayani-putra），这样说道： ‘尊者现在说‘生’，但这个‘生’是没有地方可寻的；因为一切法都是无生的，那么这个‘生’又是什么呢？既然一切法都是无生的，那么什么可以称为‘真体’（real entity）呢？我所说的本性，就是一切诸法皆空无自性。法和法的本性，都是不可得的；既然两者都不可得，这就是诸佛所说的法。这被称为最上的法轮（Dharmacakra，佛法之轮），在鹿野苑（Mrigadava，释迦牟尼初次说法的地方）最初转动；就像在虚空中握拳，让许多声闻（Sravaka，佛陀的弟子）觉悟。只是宣扬法的声音，众生大多被迷惑；运用方便法门和智慧，应当如实宣说。’ ‘说‘生’和‘死’，这是凡夫的境界；这种颠倒的见解，富娄那（Purna）你还没有完全消除。生死和彼此，是世间人的言语；在没有言语的法中，只是借用语言来表达。’ 这时，长老富娄那弥多罗尼子（Purna Maitrayani-putra）听了这些偈颂后，欢喜地称赞，然后对佛陀说：‘稀有啊，婆伽婆（Bhagavan，世尊）！稀有啊，修伽陀（Sugata，如来）！这位善思离车童子（Good Thinking Child），竟然有如此深奥的智慧，难以衡量。’
English
English version ‘Dharmadhatu’ (the totality of all dharmas) is merely a name; names arise from discrimination; discrimination itself is without discrimination, and ultimately unattainable. At that time, the elder Purna Maitrayani-putra, in the midst of the assembly, responded to the Good Thinking Child with a verse, saying: ‘Child, how are you able to learn and understand this Dharma? This Dharma is extremely profound, without analogy, and bewilders many wise people. Your body is not yet mature, yet you already debate in this way, able to face the most excellent and wise great Sravakas (Disciples of the Buddha). Your essence is as pure as true gold, skillfully understanding everything; you shine brightly in this city, like the moon in the sky.’ At that time, the Good Thinking Child also responded to the elder Purna Maitrayani-putra with a verse, saying: ‘Venerable one, you now speak of ‘birth,’ but this ‘birth’ has no place to be found; because all dharmas are without birth, then what is this ‘birth’? Since all dharmas are without birth, then what can be called a ‘real entity’? The nature I speak of is that all dharmas are empty and without inherent existence. Dharma and the nature of Dharma are both unattainable; since both are unattainable, this is the Dharma spoken by all Buddhas.’ ‘This is called the supreme Dharma wheel (Dharmacakra), first turned in Mrigadava (Deer Park, where Shakyamuni Buddha first taught); it is like making a fist in the empty sky, causing many Sravakas (Disciples of the Buddha) to awaken. Only proclaiming the sound of the Dharma, sentient beings are mostly deluded; using skillful means and wisdom, one should speak truthfully.’ ‘Speaking of ‘birth’ and ‘death’ is the realm of ordinary beings; this inverted view, Purna, you have not yet completely eliminated. Birth, death, and this and that are the language of worldly people; in the Dharma without language, we merely borrow language to express it.’ At that time, the elder Purna Maitrayani-putra, hearing these verses, rejoiced and praised, and then said to the Buddha: ‘Rare indeed, Bhagavan (World Honored One)! Rare indeed, Sugata (Thus Gone One)! This Good Thinking Child has such profound wisdom, difficult to measure.’ -------------------------------------------------------------------------------- ”
Chinese
是时佛告富娄那言：“如是，如是！汝富娄那如汝所说。” 尔时，世尊问于善思离车童子作如是言：“善思童子！汝今欲为何谁证于阿耨多罗三藐三菩提？” 是时善思离车童子，即以偈颂而答佛言： “佛最胜世尊， 知而故问我； 欲为谁着铠？ 今当真实宣。 我无所为人， 亦无著铠者； 甚深上法中， 无受化众生。 众生非众生， 一切皆无有； 此处不迷惑， 彼名为世尊。 如是生解法， 如实际常处； 非一非无异， 此甚深最上。 我当令觉众， 彼众生亦无； 众生体既无， 彼中何有智？ 智慧及众生， 性毕竟非有； 若能如是解， 彼名世智人。” 尔时，善思离车童子说是偈已而白佛言：“大圣世尊！我若当来自觉了知如是法已，为诸众生作如是说。” 是时长老阿难比丘，于大众中即从座起而白佛言：“世尊！希有，婆伽婆！希有，修伽陀！此之善思离车童子乃能如是宣说甚深微妙法句、不染着句、无倚着句。此深法中，天、人、世间恐怖迷没。世尊！如是实性甚深法中谁不欲行？惟有昔于甚深法中有因缘者乃能生信。”尔时阿难欲重宣此义，而说偈言： “犹如聚真金， 遥观妙显 现代汉语译本 这时，佛陀告诉富娄那（Purna）说：‘是的，是的！你，富娄那，正如你所说。’ 当时，世尊问善思离车（Sumati）童子说：‘善思童子！你现在想为谁证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）？’ 这时，善思离车童子，就用偈颂来回答佛陀说： ‘佛陀是最殊胜的世尊，明知故问我；想为谁穿上铠甲？现在应当真实宣说。 我没有为了任何人，也没有穿铠甲的人；在甚深至上的佛法中，没有可以被教化的众生。 众生不是众生，一切都是空无；在此处不迷惑，那才名为世尊。 像这样理解佛法，如实相常住之处；非一也非无异，这才是甚深至上之法。 我将使大众觉悟，但那些众生也是空无；众生的本体既然是空无，其中又有什么智慧呢？ 智慧和众生，其自性毕竟是空无；如果能够这样理解，那才名为世间有智慧的人。’ 当时，善思离车童子说完这偈颂后对佛陀说：‘大圣世尊！我如果将来自己觉悟了知这样的佛法后，会为众生作这样的宣说。’ 这时，长老阿难（Ananda）比丘，在大众中即从座位上站起来对佛陀说：‘世尊！稀有啊，婆伽婆（Bhagavan，世尊）！稀有啊，修伽陀（Sugata，善逝）！这位善思离车童子竟然能够这样宣说甚深微妙的法句、不染著的法句、无倚著的法句。在这甚深的佛法中，天、人、世间都会感到恐怖和迷惑。世尊！像这样真实甚深的佛法中，谁不想修行呢？只有过去在甚深佛法中有因缘的人才能生起信心。’当时阿难想再次宣说这个意义，就说了偈颂： ‘犹如聚集的真金，遥远观看美妙显现’
English
English version At that time, the Buddha said to Purna: 'So it is, so it is! You, Purna, are as you say.' Then, the World Honored One asked the youth Sumati, saying: 'Youth Sumati! For whom do you now desire to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)?' At that time, the youth Sumati, immediately answered the Buddha with a verse: 'The Buddha, the most supreme World Honored One, knows and yet asks me; for whom do I wish to don armor? Now I shall declare the truth. I am not for anyone, nor is there anyone who dons armor; in the profound and supreme Dharma, there are no sentient beings to be transformed. Sentient beings are not sentient beings, all is non-existent; not being deluded by this, is what is called the World Honored One. Understanding the Dharma in this way, is like the actual, constant abiding place; neither one nor different, this is the most profound and supreme. I shall cause the multitude to awaken, but those sentient beings are also non-existent; since the essence of sentient beings is non-existent, what wisdom is there within them? Wisdom and sentient beings, their nature is ultimately non-existent; if one can understand in this way, that one is called a wise person in the world.' At that time, the youth Sumati, after speaking this verse, said to the Buddha: 'Great Sage, World Honored One! If I, in the future, personally awaken and understand such a Dharma, I will make such declarations for sentient beings.' Then, the elder Ananda, among the great assembly, immediately rose from his seat and said to the Buddha: 'World Honored One! Rare indeed, Bhagavan (World Honored One)! Rare indeed, Sugata (Well-Gone One)! This youth Sumati is able to declare such profound and subtle Dharma phrases, phrases without attachment, phrases without reliance. In this profound Dharma, gods, humans, and the world are terrified and lost. World Honored One! In such a real and profound Dharma, who would not want to practice? Only those who in the past had affinities with the profound Dharma can generate faith.' Then Ananda, wishing to reiterate this meaning, spoke a verse: 'Like a gathering of pure gold, viewed from afar, its beauty is revealed.' -------------------------------------------------------------------------------- 赫； 此善思童子， 处在大众中。 譬如须弥山， 安住于海内； 如是善说法， 弥覆此世间。 无有及非无， 善思童子说； 如是彼实际， 实际亦空无。 汝今说此时， 不曾生恐怖； 善思汝如是， 我云何得知？”
Chinese
尔时，善思离车童子闻是语已，即还以偈报阿难言： “我已誓舍身， 着此无为铠； 无望故求道， 多闻如是知。 为五欲所迷， 堕于可畏狱； 今见无上尊， 我云何不喜？ 世尊大慈愍， 化度诸众生； 我身不坠伤， 今在佛前住。 虚空及我体， 此二悉是无； 身及空既无， 云何当畏坏？ 佛身及空体， 真实不可分； 能有此忍心， 彼中无怖畏。 虚空及大地， 真如中悉无； 我今真实知， 是故无恐怖。 虚空遍大地， 毕竟不可得； 无真无生故， 真实无惊畏。 虚空无有高， 下处亦无有； 如是法知者， 彼无虚可惊。” 尔时，善思离车童子说是偈已，佛即问言：“善思童子！汝不畏耶？” 是时善思即答佛言：“善哉世尊！我实无畏。” 佛复更问善思童子：“汝不恐耶？” 善思答言：“善哉，世尊！我实无恐 现代汉语译本： 赫！ 这位善思童子（Susārtha-kumāra），身处在大众之中。 譬如须弥山（Sumeru），安稳地矗立在海内； 如此善于说法，他的教诲遍布这个世间。 '有'和'非有'，善思童子都已超越； 如是，那真实的实际（tathatā），实际也是空无的。 你现在说出这些话，不曾感到丝毫的恐怖； 善思啊，你如此坚定，我如何才能得知你内心的真实想法？” 这时，善思离车童子（Susārtha Licchavi-kumāra）听了这些话后，立即用偈颂回复阿难（Ānanda）说： ‘我已发誓舍弃自身，穿上这无为的铠甲； 因为没有期望所以才求道，多闻者如你应当明白。 为五欲（pañca kāmaguṇāḥ）所迷惑，就会堕入可怕的牢狱； 如今见到无上尊（anuttara），我怎么会不欢喜呢？ 世尊（Bhagavān）以大慈悲心，化度一切众生； 我的身体没有坠落受伤，现在才能站在佛前。 虚空（ākāśa）和我的身体，这两者都是空无的； 身体和虚空既然都是空无，又怎么会畏惧毁坏呢？ 佛身（Buddha-kāya）和虚空的本体，真实不二，不可分割； 能够有这样的忍辱之心，心中就没有怖畏。 虚空和大地，在真如（tathatā）之中都是空无的； 我现在真实地了知，所以没有恐怖。 虚空遍布大地，但毕竟是不可得的； 因为没有真实，没有生起，所以真实地没有惊慌畏惧。 虚空没有高处，也没有低处； 像这样了解法的人，心中没有虚妄的惊恐。’ 这时，善思离车童子说完这偈颂后，佛（Buddha）就问他说：‘善思童子！你不畏惧吗？’ 这时，善思立即回答佛说：‘善哉，世尊！我确实没有畏惧。’ 佛又问善思童子：‘你不恐惧吗？’ 善思回答说：‘善哉，世尊！我确实没有恐惧。’