Chinese
尔时，世尊说此偈已，复更重告善思离车童子作是言：“复次，善思！我今宣说，若有菩萨摩诃萨等善着铠者，能于如是甚深经典能善说者，最妙微密善说之时，闻已其人能不惊怖、不悔、不没，如是菩萨摩诃萨等即得住于菩提道场；即得入于诸佛境界；即证无碍；即住无为解脱法门。又能巧住无得之行，即能观察一切十方；即能证得大慈大悲；即得诸佛十八不共法；即得无上最大灌顶。说此甚深微妙法时，能有信行、能有思惟如是法者，诸佛已观彼等菩萨，一切诸佛已护持彼。若菩萨能信此行者，或有不信于 现代汉语译本 所有存在之处，那个地方实际上也是不存在的； 如果能够这样修行，在世间就不会有任何障碍。 智慧既然没有任何阻碍，所以才被称为佛的智慧（Buddha-jnana）。 一切诸法都是不可思议的，那些人没有真正的智慧； 一切诸法既然没有实体，这就是觉悟诸佛之法（Buddha-dharma）。 佛（Buddha）以及诸佛之法（Buddha-dharma），这两者实际上都是不存在的； 菩提（Bodhi）没有实在的自性，这就被称为佛道（Buddha-marga）。 乘坐这种大乘（Mahayana）的人，能够到达安乐的境地； 在这个世上最为殊胜，在人世间是难以得到的。 凡是世间所有的一切地方的众生； 那些菩萨（Bodhisattva）最为殊胜，修行这种殊胜智慧的人。 能够寻求这些诸法，佛法（Buddha-dharma）是不可思议的； 能够得到这些诸法，那个人就接近菩提（Bodhi）。 菩提（Bodhi）以及诸法，这两者毕竟都是空无的； 能够这样修行，就接近诸佛之法（Buddha-dharma）。 能够修行这种修行的人，不会被世间的一切所污染； 既然没有被污染的心，那个人就接近菩提（Bodhi）。’ 当时，世尊（Lokasenna）说完这些偈颂后，又再次告诉善思离车童子（Suvicintita-Licchavi-kumara）这样说道：‘再者，善思（Suvicintita）！我现在宣说，如果有菩萨摩诃萨（Bodhisattva-Mahasattva）等善于披甲的人，能够对这样甚深的经典善于解说，在最微妙隐秘善于解说的时候，听了之后那个人能够不惊慌、不后悔、不沮丧，这样的菩萨摩诃萨（Bodhisattva-Mahasattva）等就能够安住在菩提道场（Bodhimanda）；就能够进入诸佛的境界；就能够证得无碍；就能够安住于无为解脱法门。又能够巧妙地安住于无所得的修行，就能够观察一切十方；就能够证得大慈大悲；就能够得到诸佛的十八不共法；就能够得到无上最大的灌顶。在说这种甚深微妙法的时候，能够有信心修行、能够有思惟这种法的人，诸佛已经观察他们这些菩萨（Bodhisattva），一切诸佛已经护持他们。如果菩萨（Bodhisattva）能够相信这种修行，或者有不相信的’
English
English version Wherever there is a place, that place is also non-existent; If one can practice in this way, there will be no obstacles in the world. Since wisdom is without any hindrance, it is called Buddha-jnana (Buddha-wisdom). All dharmas are inconceivable; those people have no true wisdom; Since all dharmas have no substance, this is the enlightenment of the Buddha-dharma (Buddha's teachings). The Buddha (Buddha) and the Buddha-dharma (Buddha's teachings), both of these are actually non-existent; Bodhi (Enlightenment) has no real nature, this is called the Buddha-marga (Buddha's path). Those who ride this Mahayana (Great Vehicle) can reach the realm of peace and happiness; This is the most excellent in the world, and it is difficult to obtain in the human world. All sentient beings in all places in the world; Those Bodhisattvas (Enlightening beings) are the most excellent, those who practice this excellent wisdom. Able to seek these dharmas, the Buddha-dharma (Buddha's teachings) is inconceivable; Able to obtain these dharmas, that person is close to Bodhi (Enlightenment). Bodhi (Enlightenment) and all dharmas, both of these are ultimately empty; Able to practice in this way, one is close to the Buddha-dharma (Buddha's teachings). Those who can practice this practice will not be stained by all the worlds; Since there is no defiled mind, that person is close to Bodhi (Enlightenment).' At that time, Lokasenna (World Honored One), after speaking these verses, again told Suvicintita-Licchavi-kumara (Good Thinking Licchavi Youth), saying: 'Furthermore, Suvicintita (Good Thinking)! I now declare that if there are Bodhisattva-Mahasattvas (Great Enlightening Beings) who are good at wearing armor, who can skillfully explain such profound scriptures, and when they are explaining in the most subtle and secret way, the person who hears it can be without fear, without regret, and without depression, such Bodhisattva-Mahasattvas (Great Enlightening Beings) can dwell in the Bodhimanda (Enlightenment Place); they can enter the realm of all Buddhas; they can attain unobstructedness; they can dwell in the unconditioned liberation dharma gate. And they can skillfully dwell in the practice of non-attainment, they can observe all ten directions; they can attain great compassion and great mercy; they can obtain the eighteen unshared dharmas of all Buddhas; they can obtain the supreme and greatest empowerment. When speaking this profound and subtle dharma, those who can have faith and practice, and those who can contemplate such dharmas, all the Buddhas have observed these Bodhisattvas (Enlightening beings), and all the Buddhas have protected them. If a Bodhisattva (Enlightening being) can believe in this practice, or there are those who do not believe' --------------------------------------------------------------------------------
Chinese
此行者，亦为一切诸佛所知。若有能入此法门者，诸佛已知。若能信行此法门者，我当为于彼等作师，彼等则为随我出家。” 尔时，世尊欲为善思重宣此义而说偈言： “彼等证道场， 道场者即空； 若不取菩提， 彼等即住智。 诸法无有碍， 毕竟不可得； 法既不可得， 解脱亦复然。 诸佛智行者， 一切诸法处， 及于诸法行， 世尊如是说。 有碍无碍处， 愚痴作是心； 佛及大菩萨， 不如是分别。 虽观世间法， 世间毕竟空； 智能观世间， 彼智亦无有。 众生及诸佛， 一种无分别； 既无分别处， 彼慈最为胜。 法界广大性， 众生界亦然； 大智诸菩萨， 不如是思惟。 虽复欲起慈， 彼慈实无体； 慈体及无性， 非众生境界。 若五指量空， 先无今亦无； 诸世间亦然， 此慈最为胜。 诸法无上者， 名为诸佛法； 彼等无得处， 此即是真体。 世尊大慈悲， 无有形与色； 如是无色法， 是行名世间。 虚空无有边， 境界不可执； 诸佛如是法， 智者行此顺。 是即无上智， 而智不可得； 智既无得处， 彼处实无有。 此岸及彼 现代汉语译本： 这位修行者，也被一切诸佛所知晓。如果有人能够进入这个法门，诸佛都已经知晓。如果有人能够相信并修行这个法门，我应当为他们做老师，他们就成为跟随我出家的人。 当时，世尊为了让善思（善于思考的人）重新明白这个道理，而说了偈语： ‘他们证悟的道场，道场就是空性；如果不执取菩提（觉悟），他们就安住在智慧中。 一切诸法没有障碍，毕竟是不可得到的；法既然不可得，解脱也是这样。 诸佛以智慧行事，在一切诸法之处，以及在诸法中修行，世尊是这样说的。 有障碍和无障碍之处，愚痴的人才会这样想；佛和伟大的菩萨，不会这样分别。 虽然观察世间法，世间毕竟是空性的；智慧能够观察世间，但那个智慧也没有实体。 众生和诸佛，在本质上没有分别；既然没有分别之处，那样的慈悲最为殊胜。 法界的广大性，和众生界一样；大智慧的菩萨，不会这样思惟。 即使想要生起慈悲，那个慈悲也没有实体；慈悲的本体和无自性，不是众生的境界。 如果用五指来测量虚空，虚空本来就没有，现在也没有；诸世间也是这样，这样的慈悲最为殊胜。 诸法中最上的，名为诸佛之法；他们没有得到之处，这就是真如的本体。 世尊的大慈悲，没有形状和颜色；像这样无色的法，是修行者在世间所行的。 虚空没有边际，境界不可执着；诸佛的法就是这样，智者修行此法才能顺应。 这就是无上的智慧，而智慧是不可得到的；智慧既然没有得到之处，那个地方实际上什么也没有。 此岸和彼岸……’
English
English version: This practitioner is also known by all the Buddhas. If anyone can enter this Dharma gate, the Buddhas already know. If anyone can believe and practice this Dharma gate, I should be their teacher, and they will become those who have left home with me. At that time, the World Honored One, wishing to have Good Thinker (one who thinks well) reiterate this meaning, spoke in verse: ‘They realize the Bodhimanda (place of enlightenment), the Bodhimanda is emptiness; if they do not grasp at Bodhi (enlightenment), they dwell in wisdom. All Dharmas (teachings, phenomena) are without obstruction, ultimately unattainable; since Dharma is unattainable, so is liberation. Those who act with the wisdom of the Buddhas, in all places of Dharmas, and practice in Dharmas, the World Honored One speaks thus. The place of obstruction and non-obstruction, the foolish make such distinctions; Buddhas and great Bodhisattvas do not differentiate in this way. Although observing the worldly Dharmas, the world is ultimately empty; wisdom can observe the world, but that wisdom also has no substance. Sentient beings and all Buddhas are essentially without distinction; since there is no place of distinction, that compassion is the most supreme. The vastness of the Dharmadhatu (realm of Dharma), is the same as the realm of sentient beings; Bodhisattvas of great wisdom do not think in this way. Even if one wishes to arise compassion, that compassion has no substance; the essence of compassion and its non-self-nature are not the realm of sentient beings. If one measures emptiness with five fingers, emptiness was not there before, and is not there now; the various worlds are also like this, this compassion is the most supreme. That which is supreme among all Dharmas is called the Dharma of all Buddhas; they have no place of attainment, this is the true essence. The World Honored One's great compassion has no form or color; such formless Dharma is what practitioners practice in the world. Emptiness has no boundaries, its realm cannot be grasped; the Buddhas' Dharma is like this, the wise practice this to be in accordance. This is the supreme wisdom, but wisdom is unattainable; since wisdom has no place of attainment, that place is actually nothing. This shore and the other shore...’
Chinese
岸， 若思惟若见； 彼等无此行， 甚深是名相。 若知此等法， 一切处平等； 于我法行中， 不假求知识。 若作取舍心， 分别二见处； 此事言有者， 彼非善知识。 有言此法成， 或言此法灭； 善思此比丘， 非是我弟子。 言证苦灭者， 毕竟不可得； 如是说法师， 彼非说我法。 诸法无起处， 何言诸法集？ 无起处说灭， 彼等远我法。 如是寂法中， 无有分别处； 诸法既无有， 灭处亦复无。 若有诤竞心， 岂名说寂灭； 善思汝知此， 彼不名真实。 说道及与法， 此是示现有； 既示现有处， 彼假现有路。 我说诸菩萨， 未来世大智， 能作如是行， 彼依此境界。 能行此行者， 诸佛说甚深； 彼已供养我， 利益诸含识。 能持此经典， 诸大智菩萨， 彼于未来世， 住持诸法故。 我所说诸法， 常住无分别； 此即是菩提， 离此无别道。” 尔时，世尊说是法已，是时善思离车童子，于诸法中即便证得无生顺忍。既得证彼无生忍已，远离一切世间忧喜，得大欢乐；即更飞腾上虚空中，离地高于七多罗树。 尔时，世尊当于彼 现代汉语译本 岸，如果他们思惟或观察； 他们没有这样的修行，甚深之处在于名相。 如果了解这些法，在一切处都能平等； 在我所教导的法中修行，不需要向外寻求知识。 如果产生取舍之心，分别二元的对立； 说这件事‘有’的人，他不是真正的善知识。 有人说此法成就，或者说此法灭亡； 善于思考的比丘，不是我的弟子。 说证得苦灭的人，毕竟是不可得的； 像这样说法的人，不是在宣说我的法。 诸法没有生起之处，怎么能说诸法聚集？ 没有生起之处却说灭亡，他们远离我的法。 在这样的寂静法中，没有分别之处； 诸法既然不存在，灭亡之处也同样不存在。 如果心怀争竞，怎么能说是寂灭？ 善于思考的人啊，如果你明白这些，那不是真实。 说道和法，这只是为了示现而存在； 既然是为了示现而存在，那只是假借现有的道路。 我说诸位菩萨（Bodhisattva，指追求觉悟的修行者），未来世的大智者， 能够这样修行，他们依凭的是这种境界。 能够修行这种行的人，诸佛（Buddha，指觉悟者）说他们甚深； 他们已经供养了我，利益了一切众生。 能够受持这部经典，诸位大智菩萨， 他们在未来世，能够住持佛法。 我所说的诸法，常住不变，没有分别； 这就是菩提（Bodhi，指觉悟），离开这个就没有别的道路。' 这时，世尊（释迦摩尼佛的尊称）说完这些法后，当时的善思离车童子，在诸法之中就证得了无生顺忍（Anutpattika-dharma-kshanti，指对诸法不生不灭的真理的领悟）。既然证得了无生忍，就远离了一切世间的忧愁和喜乐，得到了极大的欢乐；随即飞腾到虚空中，离地面高达七棵多罗树的高度。 这时，世尊将要在那...
English
English version The shore, if they contemplate or see; They do not have this practice; profound are the names and forms. If they know these dharmas (laws, teachings), they are equal everywhere; In my Dharma practice, there is no need to seek knowledge. If they create a mind of acceptance and rejection, distinguishing between two views; Those who say this thing 'exists' are not good spiritual friends. Some say this Dharma is accomplished, or that this Dharma is destroyed; A bhikkhu (monk) who thinks well is not my disciple. Those who say they have attained the cessation of suffering are ultimately unattainable; Such Dharma teachers do not speak my Dharma. Since all dharmas have no origin, how can one say that all dharmas gather? Speaking of destruction where there is no origin, they are far from my Dharma. In such a peaceful Dharma, there is no place for discrimination; Since all dharmas do not exist, there is no place for cessation either. If there is a mind of contention, how can it be called extinction? Think well, if you know this, it is not called reality. Speaking of the path and the Dharma, this is only to show existence; Since there is a place to show existence, it is only a borrowed existing path. I speak of all Bodhisattvas (beings striving for enlightenment), the great wisdom of future ages, Who can practice in this way; they rely on this realm. Those who can practice this practice, the Buddhas (enlightened ones) say are profound; They have already made offerings to me, benefiting all sentient beings. Those great wisdom Bodhisattvas who can uphold this sutra, In the future, they will uphold all dharmas. All the dharmas I speak of are constant and without discrimination; This is Bodhi (enlightenment); apart from this, there is no other path.' At that time, after the World Honored One (a title for the Buddha) spoke this Dharma, the Licchavi youth Good Thought immediately attained the Kshanti (acceptance, forbearance) of non-origination in all dharmas. Having attained this Kshanti of non-origination, he was free from all worldly sorrows and joys, and obtained great joy; he immediately flew up into the empty sky, rising seven tala trees above the ground. At that time, the World Honored One was about to... --------------------------------------------------------------------------------