English
English version: Ho! This Susārtha-kumāra (Good Thinking Youth), is present in the midst of the assembly. Like Mount Sumeru (Sumeru), firmly established within the ocean; Thus, he skillfully expounds the Dharma, his teachings cover this world. 'Existence' and 'non-existence,' Susārtha-kumāra has transcended; Thus, that true reality (tathatā), reality is also empty. You speak these words now, without experiencing any fear; Susārtha, you are so steadfast, how can I know the truth in your heart?' At that time, Susārtha Licchavi-kumāra (Good Thinking Licchavi Youth), having heard these words, immediately replied to Ānanda (Ānanda) in verse, saying: 'I have vowed to relinquish my body, and donned this armor of non-action; Because I have no expectations, I seek the path, the learned like you should know. Deluded by the five desires (pañca kāmaguṇāḥ), one falls into a dreadful prison; Now seeing the unsurpassed honored one (anuttara), how could I not rejoice? The World Honored One (Bhagavān) with great compassion, transforms and liberates all beings; My body has not fallen and been injured, now I stand before the Buddha. Space (ākāśa) and my body, these two are all empty; Since body and space are both empty, how can there be fear of destruction? The Buddha's body (Buddha-kāya) and the essence of space, are truly non-dual, inseparable; To have such forbearance, there is no fear in that. Space and the great earth, are all empty within suchness (tathatā); I now truly understand, therefore there is no fear. Space pervades the great earth, but ultimately cannot be obtained; Because there is no reality, no arising, therefore truly there is no alarm or fear. Space has no height, nor does it have a lower place; One who knows the Dharma in this way, has no false alarm in their heart.' At that time, after Susārtha Licchavi-kumāra spoke this verse, the Buddha (Buddha) then asked him: 'Susārtha-kumāra! Are you not afraid?' At that time, Susārtha immediately replied to the Buddha, saying: 'Excellent, World Honored One! I am truly without fear.' The Buddha again asked Susārtha-kumāra: 'Are you not terrified?' Susārtha replied: 'Excellent, World Honored One! I am truly without terror.' -------------------------------------------------------------------------------- 。” 佛复问言：“善思童子！汝不怖耶？” 善思答言：“善哉，世尊！我实不怖。”
Chinese
尔时，世尊赞善思言：“善哉，善哉！善思离车！真实善哉！汝今乃能如是不畏、不恐、不怖。”佛因此事，即为善思而说偈言： “有有故怖生， 彼有不可得； 能定此忍者， 彼即近菩提。 取相言众生， 而众生无有； 能如是了达， 彼即住真乘。 菩提无得人， 不得得不得； 离此得不得， 恐怖心则无。 若能如是知， 有无皆不住； 善思汝当识， 此路趣菩提。” 尔时，世尊说此偈已，复告善思作如是言：“善思童子！是故菩萨摩诃萨等，若欲速疾安乐得成阿耨多罗三藐三菩提者，当应须念常相、乐相、我相、净相，及众生相，寿命、养育、福伽罗相，此相即是阿耨多罗三藐三菩提真正直路。善思童子！我于往昔发心行于菩萨行时，常念此路，以是义故，我乘此路得至菩提；然其此路无有一法而可得者，此即是我无上菩提。” 尔时，世尊欲重宣此义而说偈言： “我虽说常相， 其常非是有； 既知无有常， 即无有诤竞。 有着乐相者， 乐亦无真实； 此是颠倒见， 分别福伽罗。 若知诸法真， 各各无 现代汉语译本： 佛陀又问：‘善思童子（Saddhi, a boy's name）！你害怕吗？’ 善思回答说：‘太好了，世尊（Bhagavan, the Blessed One）！我确实不害怕。’ 当时，世尊赞叹善思说：‘好啊，好啊！善思离车（Saddhi Licchavi, Saddhi of the Licchavi clan）！真是太好了！你现在能够这样不畏惧、不恐惧、不害怕。’佛陀因此事，就为善思说了偈语： ‘因为有“有”的观念，所以产生恐惧；那个“有”是不可得的；能够确定这种忍耐的人，他就接近菩提（Bodhi, enlightenment）。执着于众生的表相，说有众生，而实际上众生并不存在；能够这样明了通达，他就安住在真正的道路上。 菩提没有得到的人，没有得到，也没有不得到；离开这种得到和不得到的观念，恐怖之心就没有了。如果能够这样了解，对于有和无都不执着；善思你要知道，这条路通向菩提。’ 当时，世尊说完这偈语后，又告诉善思说：‘善思童子！因此，菩萨摩诃萨（Bodhisattva-Mahasattva, great being of Bodhi）等，如果想要快速安乐地成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment），就应当忆念常相、乐相、我相、净相，以及众生相、寿命、养育、福伽罗相（Pudgala, individual）。这些相就是通往阿耨多罗三藐三菩提真正直接的道路。善思童子！我在过去发心修行菩萨行时，常常忆念这条路，因为这个缘故，我乘着这条路到达菩提；然而这条路上没有一法可以得到，这就是我的无上菩提。’ 当时，世尊想要再次宣说这个意义，就说了偈语： ‘我虽然说常相，但那个常并非真实存在；既然知道没有常，就没有争论。执着于乐相的人，快乐也没有真实性；这是颠倒的见解，分别福伽罗。如果知道诸法的真相，各自没有
English
English version: The Buddha further asked: 'Saddhi (a boy's name), are you not afraid?' Saddhi replied: 'Excellent, Bhagavan (the Blessed One)! I am indeed not afraid.' At that time, the Bhagavan praised Saddhi, saying: 'Good, good! Saddhi Licchavi (Saddhi of the Licchavi clan)! Truly excellent! You are now able to be so without fear, without dread, without terror.' Because of this, the Buddha spoke the following verses for Saddhi: 'Because of the notion of 'being,' fear arises; that 'being' is unattainable; one who can determine this endurance, he is close to Bodhi (enlightenment). Clinging to the appearance of beings, saying there are beings, but in reality, beings do not exist; one who can understand and penetrate this way, he dwells in the true vehicle. Bodhi has no one who attains it, there is no attainment, nor is there non-attainment; apart from this attainment and non-attainment, the mind of terror ceases. If one can know in this way, not dwelling on either being or non-being; Saddhi, you should know, this path leads to Bodhi.' At that time, after the Bhagavan spoke these verses, he further said to Saddhi: 'Saddhi, therefore, Bodhisattva-Mahasattvas (great beings of Bodhi), if they wish to quickly and easily attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), they should contemplate the aspects of permanence, bliss, self, purity, as well as the aspects of beings, lifespan, nourishment, and Pudgala (individual). These aspects are the true and direct path to Anuttara-samyak-sambodhi. Saddhi, in the past, when I first aspired and practiced the Bodhisattva path, I often contemplated this path, and because of this, I traveled this path and attained Bodhi; however, there is not a single dharma (teaching) to be attained on this path, and this is my unsurpassed Bodhi.' At that time, the Bhagavan, wishing to reiterate this meaning, spoke the following verses: 'Although I speak of the aspect of permanence, that permanence is not truly existent; since it is known that there is no permanence, there is no contention. One who clings to the aspect of bliss, that bliss also has no reality; this is a reversed view, distinguishing Pudgalas. If one knows the truth of all dharmas, each without
Chinese
集处； 彼等不作相， 命及福伽罗。 路非是菩提， 非路亦复尔； 我说此本性， 诸法无处所。 本性及众物， 智者不分别； 善思汝当知！ 此路向菩提。 若着如是路， 彼佛非行道； 若著有相者， 彼不知诸法， 亦不能乘乘， 诸佛所怜愍， 无有人能行， 此寂甚深处。 一切处无物， 彼物不可物； 既无有物故， 彼乐无处生。 诸乐及诸苦， 此路如虚空； 能得如是觉， 彼心得解脱。 我虽说我相， 此法亦无有； 既无有我所， 亦复无有智。 既无有智知， 此即智境界； 寿命分别有， 其相毕竟空。 无有言知者， 小智即迷惑； 我相及寿命， 本性非是有。 本性及诸物， 此愚痴境界； 彼等不能近， 不思议佛乘。 不闻深经典， 复不读诵持； 此经典不说， 无有诸法相。 我不得诸法， 说处亦复无； 我昔坐道场， 无一智可证。 此智我如是， 菩提不可得； 菩提及道场， 此二无证者。 凡夫辈分别， 诸佛说诸法； 此是假名字， 诸佛甚深处。 甚深及诸佛， 此是魔境界； 不闻此经典， 佛世尊所说。 现代汉语译本： 集处； 彼等不作相，命及福伽罗（Puggala，补特伽罗，指人）。 路非是菩提（Bodhi，觉悟），非路亦复尔； 我说此本性，诸法无处所。 本性及众物，智者不分别； 善思汝当知！此路向菩提。 若着如是路，彼佛非行道； 若着有相者，彼不知诸法， 亦不能乘乘，诸佛所怜愍， 无有人能行，此寂甚深处。 一切处无物，彼物不可物； 既无有物故，彼乐无处生。 诸乐及诸苦，此路如虚空； 能得如是觉，彼心得解脱。 我虽说我相，此法亦无有； 既无有我所，亦复无有智。 既无有智知，此即智境界； 寿命分别有，其相毕竟空。 无有言知者，小智即迷惑； 我相及寿命，本性非是有。 本性及诸物，此愚痴境界； 彼等不能近，不思议佛乘。 不闻深经典，复不读诵持； 此经典不说，无有诸法相。 我不得诸法，说处亦复无； 我昔坐道场（Bodhimanda，菩提曼荼罗，指证悟之地），无一智可证。 此智我如是，菩提不可得； 菩提及道场，此二无证者。 凡夫辈分别，诸佛说诸法； 此是假名字，诸佛甚深处。 甚深及诸佛，此是魔境界； 不闻此经典，佛世尊所说。
English
English version: A place of gathering; They do not make distinctions, regarding life and Puggala (person). The path is not Bodhi (enlightenment), nor is it not the path; I speak of this true nature, all dharmas have no location. The wise do not distinguish between true nature and things; Think well, you should know! This path leads to Bodhi. If attached to such a path, that Buddha is not practicing; If attached to forms, they do not understand all dharmas, Nor can they ride the vehicle, pitied by all Buddhas, No one can walk, this silent, profound place. Everywhere there is nothing, that thing cannot be a thing; Since there is no thing, that joy has nowhere to arise. All joys and all sufferings, this path is like empty space; Able to attain such awareness, that mind attains liberation. Although I speak of the 'I', this dharma also does not exist; Since there is no 'mine', there is also no wisdom. Since there is no wisdom to know, this is the realm of wisdom; Life is distinguished as existent, its form is ultimately empty. There is no one who knows through words, small wisdom is delusion; The 'I' and life, their true nature is not existent. True nature and all things, this is the realm of foolishness; They cannot approach, the inconceivable Buddha-vehicle. They do not hear the profound sutras, nor do they read, recite, or hold them; This sutra does not speak, there is no form of dharmas. I do not attain any dharmas, nor is there a place to speak of them; In the past, I sat at the Bodhimanda (place of enlightenment), without a single wisdom to realize. This wisdom is like this for me, Bodhi cannot be attained; Bodhi and the Bodhimanda, these two have no one to realize them. Ordinary people make distinctions, the Buddhas speak of all dharmas; These are false names, the profound place of the Buddhas. Profound and all the Buddhas, this is the realm of Mara (demon); They do not hear this sutra, spoken by the Buddha, the World-Honored One. -------------------------------------------------------------------------------- 彼等不知味， 诸法利益处； 菩萨行苦行， 其行无知故。 言佛及菩提， 此二不可见； 如是思惟已， 妄言诸佛说。 称有诸境界， 倚之而生着； 既有染着处， 彼等不见我。 若有诸众生， 成就甚深智； 彼等大唱说， 诸佛不思议。 是故汝善思！ 欲知甚深法， 精勤当用心， 即知法真实。 彼法实无碍， 故名为甚深； 如是说之时， 名为不可得。 众生颠倒见， 此非彼境界； 非以禅定求， 可知真实义。 三昧非三昧， 空中不可得； 此非智境界， 无智亦复然。 虽令觉彼际， 亦非智境界； 此法从缘有， 甚深即能入。 若有乐寂静， 则无有彼此； 若心能信乐， 正说此经处。 彼非一佛边， 昔种诸善根； 于多诸佛所， 乃能受持此。”
Chinese
尔时，世尊说此偈已，复告善思离车童子作如是言：“善思童子！以是义故，诸大菩萨摩诃萨等，一切应当着如是铠。于世间中所有恐怖惊畏之处，应于彼中不生惊、畏、恐、怖之意。发于此心如是着铠。” 是时善思即白佛言：“大圣世尊！我信如是，而世间中所不信处。” 尔时，世尊复告善思童子：“有诸 现代汉语译本 那些人不知道佛法的滋味，以及诸法的利益所在；菩萨所行的苦行，他们因为没有智慧所以不了解。 他们说佛和菩提（bodhi，觉悟），这两者都是不可见的；像这样思惟之后，就胡乱说这是诸佛所说的。 他们声称存在各种境界，依靠这些境界而产生执着；既然有了染着之处，他们就无法见到我（佛）。 如果有一些众生，成就了甚深的智慧；他们就会大声宣扬，诸佛的境界是不可思议的。 所以你要好好思考！想要了解甚深的佛法，就要精勤地用心，这样才能知道佛法的真实。 那佛法实际上是没有障碍的，所以才被称为甚深；像这样说的时候，是名为不可得的。 众生有颠倒的见解，这并非他们的境界；不是通过禅定就能求得的，才能知道真实的意义。 三昧（samadhi，禅定）不是真正的三昧，在空中是不可得的；这不是智慧的境界，没有智慧也是如此。 即使让他们觉悟到那个边际，也不是智慧的境界；这佛法是从因缘而有的，甚深智慧才能进入。 如果有人喜欢寂静，就没有彼此的分别；如果内心能够信乐，这就是正确宣说此经的地方。 他们不是只在一个佛的身边，过去种下各种善根；而是在许多佛的处所，才能受持这部经。” 这时，世尊说完这些偈颂后，又告诉善思（Suvicintita）离车童子这样说：‘善思童子！因为这个缘故，诸大菩萨摩诃萨（Mahāsattva，大菩萨）等，一切都应当穿上这样的铠甲。对于世间中所有恐怖惊畏的地方，应当在那些地方不产生惊、畏、恐、怖的念头。发起这样的心，像这样穿上铠甲。’ 这时，善思立刻对佛说：‘大圣世尊！我相信是这样的，但是世间中有很多不相信的地方。’ 这时，世尊又告诉善思童子：‘有一些……’