English
English version They do not know the taste, the benefit of all dharmas; Bodhisattvas practice austerities, their practice is without knowledge. They say 'Buddha' and 'Bodhi' (觉悟, enlightenment), these two are not visible; Having thought thus, they falsely say the Buddhas speak. They claim there are realms, relying on them they generate attachment; Since there are places of attachment, they do not see me (the Buddha). If there are beings who achieve profound wisdom; They will loudly proclaim that the Buddhas are inconceivable. Therefore, you should think well! If you wish to know the profound Dharma, Diligently apply your mind, and you will know the truth of the Dharma. That Dharma is truly without obstruction, therefore it is called profound; When it is spoken of in this way, it is called unattainable. Beings have inverted views, this is not their realm; It cannot be sought through meditation, to know the true meaning. Samadhi (禅定, meditation) is not samadhi, it is unattainable in emptiness; This is not the realm of wisdom, nor is it the realm of non-wisdom. Even if they are made aware of that boundary, it is not the realm of wisdom; This Dharma arises from conditions, profound wisdom can enter it. If one delights in tranquility, then there is no self or other; If the mind can believe and delight, this is the place where this sutra is rightly spoken. They have not only planted good roots in the presence of one Buddha; But in the presence of many Buddhas, they are able to receive and uphold this.' At that time, after the World Honored One spoke these verses, he further said to Suvicintita (善思) the Licchavi youth: 'Suvicintita, for this reason, all great Bodhisattva Mahāsattvas (大菩萨, great beings) should put on such armor. In all places of fear and dread in the world, they should not generate thoughts of alarm, fear, dread, or terror. Generate this mind and put on this armor in this way.' At that time, Suvicintita immediately said to the Buddha: 'Great Sage, World Honored One! I believe this is so, but there are many places in the world where people do not believe.' At that time, the World Honored One again said to Suvicintita: 'There are...' --------------------------------------------------------------------------------
Chinese
菩萨摩诃萨等行于甚深，有如是相、有如是瑞、有如是形。彼等一切诸善丈夫，观于世间无有诸法可优劣者。既见一切诸法平等无有优劣，如是知已而心不畏、不怖、不惊。 “断一切诸法，如是知已而不惊；不断一切诸法，如是知已而不怖。 “有一切诸法，如是知已而不惊；无一切诸法，如是知已而不畏。 “聚一切诸法，如是知已而不惊；散一切诸法，如是知已而不畏。 “和合一切诸法，如是知已而不惊；不和合一切诸法，如是知已而不畏。 “嫌一切诸法，如是知已而不惊；不嫌一切诸法，如是知已而不畏。 “思念一切诸法，如是知已而不惊；不思念一切诸法，如是知已而不畏。 “造作一切诸法，如是知已而不惊；不造作一切诸法，如是知已而不畏。 “境界一切诸法，如是知已而不惊；非境界一切诸法，如是知已而不畏。 “欢喜一切诸法，如是知已而不惊；非欢喜一切诸法，如是知已而不畏。 “世谛一切诸法，如是知已而不惊；非世谛一切诸法，如是知已而不畏。 “寂静一切诸法，如是知已而不惊；非寂静一切诸法，如是知已而不畏。 “解一切诸法，如是知已而不惊；不解一切诸法，如是知已而不畏。 现代汉语译本 菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）在深入修行时，会呈现出这样的相貌、这样的祥瑞、这样的形态。他们这些贤善之人，观察世间一切事物，认为没有哪一种法是优越或低劣的。当他们认识到一切法都是平等，没有优劣之分时，内心就不会感到畏惧、恐怖或惊慌。 ‘断灭一切法，这样认识后不会惊慌；不断灭一切法，这样认识后不会恐惧。’ ‘存在一切法，这样认识后不会惊慌；不存在一切法，这样认识后不会畏惧。’ ‘聚集一切法，这样认识后不会惊慌；散灭一切法，这样认识后不会畏惧。’ ‘和合一切法，这样认识后不会惊慌；不和合一切法，这样认识后不会畏惧。’ ‘嫌恶一切法，这样认识后不会惊慌；不嫌恶一切法，这样认识后不会畏惧。’ ‘思念一切法，这样认识后不会惊慌；不思念一切法，这样认识后不会畏惧。’ ‘造作一切法，这样认识后不会惊慌；不造作一切法，这样认识后不会畏惧。’ ‘境界一切法，这样认识后不会惊慌；非境界一切法，这样认识后不会畏惧。’ ‘欢喜一切法，这样认识后不会惊慌；不欢喜一切法，这样认识后不会畏惧。’ ‘世俗谛（conventional truth）的一切法，这样认识后不会惊慌；非世俗谛的一切法，这样认识后不会畏惧。’ ‘寂静一切法，这样认识后不会惊慌；非寂静一切法，这样认识后不会畏惧。’ ‘理解一切法，这样认识后不会惊慌；不理解一切法，这样认识后不会畏惧。’
English
English version Bodhisattva-Mahasattvas (great beings of Bodhisattvas), when practicing deeply, possess such characteristics, such auspicious signs, and such forms. All these virtuous individuals, observing the world, perceive that there are no phenomena that are superior or inferior. Having seen that all phenomena are equal, without superiority or inferiority, knowing this, their hearts are without fear, terror, or alarm. ‘To cease all phenomena, knowing this, one is not alarmed; not to cease all phenomena, knowing this, one is not afraid.’ ‘To have all phenomena, knowing this, one is not alarmed; to have no phenomena, knowing this, one is not afraid.’ ‘To gather all phenomena, knowing this, one is not alarmed; to scatter all phenomena, knowing this, one is not afraid.’ ‘To harmonize all phenomena, knowing this, one is not alarmed; not to harmonize all phenomena, knowing this, one is not afraid.’ ‘To dislike all phenomena, knowing this, one is not alarmed; not to dislike all phenomena, knowing this, one is not afraid.’ ‘To contemplate all phenomena, knowing this, one is not alarmed; not to contemplate all phenomena, knowing this, one is not afraid.’ ‘To create all phenomena, knowing this, one is not alarmed; not to create all phenomena, knowing this, one is not afraid.’ ‘To be the realm of all phenomena, knowing this, one is not alarmed; not to be the realm of all phenomena, knowing this, one is not afraid.’ ‘To rejoice in all phenomena, knowing this, one is not alarmed; not to rejoice in all phenomena, knowing this, one is not afraid.’ ‘All phenomena of conventional truth, knowing this, one is not alarmed; not all phenomena of conventional truth, knowing this, one is not afraid.’ ‘All phenomena are tranquil, knowing this, one is not alarmed; not all phenomena are tranquil, knowing this, one is not afraid.’ ‘To understand all phenomena, knowing this, one is not alarmed; not to understand all phenomena, knowing this, one is not afraid.’ --------------------------------------------------------------------------------
Chinese
“持戒一切诸法，如是知已而不惊；破戒一切诸法，如是知已而不畏。 “明一切诸法，如是知已而不惊；无明一切诸法，如是知已而不畏。 “有名一切诸法，如是知已而不惊；无名一切诸法，如是知已而不畏。 “一切法出，如是知已而不惊；一切法不出，如是知已而不畏。 “一切法怖，如是知已而不惊；一切法不怖，如是知已而不畏。 “一切法生，如是知已而不惊；一切法不生，如是知已而不畏。 “一切法死，如是知已而不惊；一切法不死，如是知已而不畏。 “一切法菩提，如是知已而不惊；一切法非菩提，如是知已而不畏。 “一切法涅槃，如是知已而不惊；一切法非涅槃，如是知已而不畏。能作如是说法之时，是名菩萨不畏、不惊、不恐、不怖。” 尔时，世尊说是语已，欲为善思重宣此义而说偈言： “一切法无有， 真如不迷惑； 诸法无有故， 彼相即寂灭。 诸法无优劣， 此彼悉皆无； 一切法无故， 真实亦复无。 诸法有优劣， 此彼亦各无； 诸法既悉空， 则无有诤竞。 一切法既无， 本性何有性？ 其性无有故， 云何有坏灭？ 诸法有断耶？ 智者无此念； 但假有断 现代汉语译本： ‘持戒一切诸法，如是知已而不惊’：如果能够这样理解持戒所包含的一切法，就不会感到惊慌。 ‘破戒一切诸法，如是知已而不畏’：如果能够这样理解破戒所包含的一切法，就不会感到畏惧。 ‘明一切诸法，如是知已而不惊’：如果能够这样理解光明所包含的一切法，就不会感到惊慌。 ‘无明一切诸法，如是知已而不畏’：如果能够这样理解无明（avidya）所包含的一切法，就不会感到畏惧。 ‘有名一切诸法，如是知已而不惊’：如果能够这样理解有名所包含的一切法，就不会感到惊慌。 ‘无名一切诸法，如是知已而不畏’：如果能够这样理解无名所包含的一切法，就不会感到畏惧。 ‘一切法出，如是知已而不惊’：如果能够这样理解一切法的生起，就不会感到惊慌。 ‘一切法不出，如是知已而不畏’：如果能够这样理解一切法的不生起，就不会感到畏惧。 ‘一切法怖，如是知已而不惊’：如果能够这样理解一切法所带来的恐惧，就不会感到惊慌。 ‘一切法不怖，如是知已而不畏’：如果能够这样理解一切法所不带来的恐惧，就不会感到畏惧。 ‘一切法生，如是知已而不惊’：如果能够这样理解一切法的生，就不会感到惊慌。 ‘一切法不生，如是知已而不畏’：如果能够这样理解一切法的不生，就不会感到畏惧。 ‘一切法死，如是知已而不惊’：如果能够这样理解一切法的死，就不会感到惊慌。 ‘一切法不死，如是知已而不畏’：如果能够这样理解一切法的不死，就不会感到畏惧。 ‘一切法菩提（bodhi），如是知已而不惊’：如果能够这样理解一切法所包含的菩提（觉悟），就不会感到惊慌。 ‘一切法非菩提，如是知已而不畏’：如果能够这样理解一切法所不包含的菩提，就不会感到畏惧。 ‘一切法涅槃（nirvana），如是知已而不惊’：如果能够这样理解一切法所包含的涅槃（解脱），就不会感到惊慌。 ‘一切法非涅槃，如是知已而不畏’：如果能够这样理解一切法所不包含的涅槃，就不会感到畏惧。能够这样说法的时候，就叫做菩萨不畏惧、不惊慌、不恐慌、不害怕。’ 这时，世尊说完这些话后，为了让善思（善于思考的人）能够再次理解这个道理，用偈语说道： ‘一切法无有， 真如不迷惑； 诸法无有故， 彼相即寂灭。 诸法无优劣， 此彼悉皆无； 一切法无故， 真实亦复无。 诸法有优劣， 此彼亦各无； 诸法既悉空， 则无有诤竞。 一切法既无， 本性何有性？ 其性无有故， 云何有坏灭？ 诸法有断耶？ 智者无此念； 但假有断’
English
English version: ‘Holding precepts in all dharmas, knowing thus, one is not alarmed’; if one can understand all the dharmas contained in holding precepts in this way, one will not feel alarmed. ‘Breaking precepts in all dharmas, knowing thus, one is not afraid’; if one can understand all the dharmas contained in breaking precepts in this way, one will not feel afraid. ‘Clarity in all dharmas, knowing thus, one is not alarmed’; if one can understand all the dharmas contained in clarity in this way, one will not feel alarmed. ‘Ignorance (avidya) in all dharmas, knowing thus, one is not afraid’; if one can understand all the dharmas contained in ignorance (avidya) in this way, one will not feel afraid. ‘Name in all dharmas, knowing thus, one is not alarmed’; if one can understand all the dharmas contained in name in this way, one will not feel alarmed. ‘No name in all dharmas, knowing thus, one is not afraid’; if one can understand all the dharmas contained in no name in this way, one will not feel afraid. ‘All dharmas arise, knowing thus, one is not alarmed’; if one can understand the arising of all dharmas in this way, one will not feel alarmed. ‘All dharmas do not arise, knowing thus, one is not afraid’; if one can understand the non-arising of all dharmas in this way, one will not feel afraid. ‘All dharmas are fearful, knowing thus, one is not alarmed’; if one can understand the fear brought about by all dharmas in this way, one will not feel alarmed. ‘All dharmas are not fearful, knowing thus, one is not afraid’; if one can understand the non-fear brought about by all dharmas in this way, one will not feel afraid. ‘All dharmas are born, knowing thus, one is not alarmed’; if one can understand the birth of all dharmas in this way, one will not feel alarmed. ‘All dharmas are not born, knowing thus, one is not afraid’; if one can understand the non-birth of all dharmas in this way, one will not feel afraid. ‘All dharmas die, knowing thus, one is not alarmed’; if one can understand the death of all dharmas in this way, one will not feel alarmed. ‘All dharmas do not die, knowing thus, one is not afraid’; if one can understand the non-death of all dharmas in this way, one will not feel afraid. ‘All dharmas are bodhi, knowing thus, one is not alarmed’; if one can understand the bodhi (enlightenment) contained in all dharmas in this way, one will not feel alarmed. ‘All dharmas are not bodhi, knowing thus, one is not afraid’; if one can understand the bodhi not contained in all dharmas in this way, one will not feel afraid. ‘All dharmas are nirvana, knowing thus, one is not alarmed’; if one can understand the nirvana (liberation) contained in all dharmas in this way, one will not feel alarmed. ‘All dharmas are not nirvana, knowing thus, one is not afraid’; if one can understand the nirvana not contained in all dharmas in this way, one will not feel afraid. When one can speak in this way, it is called a Bodhisattva who is not afraid, not alarmed, not panicked, and not fearful.’ At that time, after the World Honored One finished speaking these words, in order to allow Good Thinker (one who thinks well) to understand this principle again, he spoke in verse: ‘All dharmas are non-existent, True Thusness is not confused; Because dharmas are non-existent, Their appearance is thus extinguished. Dharmas have no superior or inferior, This and that are all non-existent; Because all dharmas are non-existent, Reality is also non-existent. Dharmas have superior or inferior, This and that are also each non-existent; Since all dharmas are empty, Then there is no contention. Since all dharmas are non-existent, What nature has a nature? Since its nature is non-existent, How can there be destruction? Do dharmas have cessation? The wise do not have this thought; But only provisionally have cessation’