Chinese
梦。 如是诸言说， 有无等差别， 声觉观分别， 如空不可取。 持戒与破戒， 善趣及恶趣， 痴虚妄分别， 是处无真实。 犹如镜中像， 分别故见彼， 于彼无所有， 色体实如是。 如是内计我， 士夫不可得， 内既无所有， 外亦不可得。 此是如如教， 是故言为空， 若能知空者， 彼当证寂灭。 色从因缘生， 彼色无实体， 若缘彼无有， 彼无无有因。 无因故不生， 本性空寂静， 无取亦无舍， 无弃亦无似。 若证是无二， 一切根能忍， 若得如是忍， 彼当速成佛。 我如是知已， 得见然灯佛， 于后授我记， 汝往当成佛。 若有善男子， 及以善女人， 彼觉如是等， 则亦当不难。 若有善女人， 欲转于女身， 应如是知身， 即得具足愿。 好色甚端正， 见者生欢喜， 丈夫富伽罗。 觉知如是教， 正行正念者， 闻持已能思， 名智慧丈夫， 为众决疑网。 若有多众生， 疑惑无定意， 欲求于智慧， 彼能为断疑。 若住不正道， 令彼住正路， 幽冥诸众生， 能为彼照明。 所有受生处， 一切处得明， 现代汉语译本 如梦一般，所有的言说，无论是有还是无，种种差别，声音、感觉、观察、分别，都如同虚空一样不可把握。 持戒和破戒，善趣和恶趣，都是因为愚痴产生的虚妄分别，其中没有真实。 就像镜子中的影像，因为分别才看到它，但实际上那里什么都没有，色（Rupa）的本质就是这样。 同样，向内执着于‘我’，是找不到士夫（Pudgala）的，既然内在什么都没有，外在也是不可得的。 这就是如如（Tathata）的教导，所以说一切皆空。如果能够了解空性，他就能证得寂灭。 色（Rupa）从因缘而生，这个色（Rupa）没有实体，如果因缘消失，它也就不存在，它没有存在的理由。 没有原因所以不生，其本性是空寂静的，没有获取，也没有舍弃，没有抛弃，也没有相似。 如果证悟到这种不二的境界，一切根（Indriya）都能忍受。如果得到这样的忍（Ksanti），他就能迅速成佛。 我这样了解之后，见到了然灯佛（Dipankara Buddha），之后他授记我，说你将来会成佛。 如果有善男子，以及善女人，他们觉悟到这些道理，那么证悟也不会困难。 如果有善女人，想要转变女身，应该这样了解身体的真相，就能圆满愿望。 美好的容貌，非常端正，见到的人都心生欢喜，丈夫富伽罗（Pudgala）。 觉知这样的教导，行为端正，心怀正念的人，听闻、受持并且能够思考，这样的人被称为有智慧的丈夫，能够为大众决断疑惑。 如果有很多众生，疑惑不定，想要寻求智慧，他能够为他们断除疑惑。 如果有人住在不正的道路上，他能令他们住在正路，对于幽冥中的众生，他能为他们照明。 所有受生之处，一切处都能得到光明。
English
English version Like a dream, all speech, whether of being or non-being, various distinctions, sounds, sensations, observations, and discriminations, are as ungraspable as the sky. Keeping precepts and breaking precepts, fortunate realms and unfortunate realms, are all false discriminations arising from ignorance; there is no truth in them. Like an image in a mirror, it is because of discrimination that one sees it, but in reality, there is nothing there. The nature of form (Rupa) is just like that. Likewise, clinging inwardly to 'I', one cannot find a person (Pudgala). Since there is nothing within, there is also nothing to be found without. This is the teaching of Suchness (Tathata), therefore it is said that all is empty. If one can understand emptiness, one will attain Nirvana. Form (Rupa) arises from conditions, and that form (Rupa) has no substance. If the conditions cease, it also ceases to exist; it has no reason to exist. Without a cause, it does not arise; its inherent nature is empty and tranquil, without grasping or abandoning, without discarding or resembling. If one realizes this non-duality, all the senses (Indriya) can endure. If one attains such endurance (Ksanti), one will quickly become a Buddha. Having understood in this way, I saw Dipankara Buddha, who then prophesied to me, saying, 'You will become a Buddha in the future.' If there are good men and good women who awaken to these principles, then enlightenment will not be difficult. If there is a good woman who wishes to transform her female body, she should understand the true nature of the body in this way, and she will fulfill her wish. A beautiful appearance, very upright, those who see it are filled with joy, a true person (Pudgala). One who understands such teachings, whose conduct is upright, and whose mind is filled with right mindfulness, who hears, upholds, and can contemplate, is called a wise person, able to resolve the doubts of the multitude. If there are many beings who are uncertain and doubtful, seeking wisdom, he can dispel their doubts. If someone dwells on the wrong path, he can lead them to the right path; for beings in darkness, he can provide illumination. In all places of rebirth, all places can obtain light.
Chinese
为众生爱乐， 觉知此教故。 寿命得长远， 诸根悉具足， 常生胜族姓， 眷属皆随顺。 随何等生处， 为一切利益， 并余众生等， 悉令住菩提。 若闻是等法， 能速自证见， 诸众生应当， 常恭敬奉事。 应当作福田， 堪受一切施， 常为善丈夫， 为世间支提。 住于诸佛前， 于一切胜施， 无上世尊边， 彼等堪施主， 降伏诸世间， 当为作福田。 若闻如是法， 能勤修速证， 一切诸佛教， 此修多罗说。 如是觉菩提， 如如无分别， 为此益法教， 当行菩提行， 阿僧祇劫数， 闻是教法故。 若于人天中， 欲受诸果报， 而能闻是法， 应勤修速证。 彼无能降伏， 调御诸众生， 能于诸余众， 彼恒有威德。 彼智善得利， 善得于寿命， 得值佛出世， 能闻此教故。 所有诸佛法， 彼知不思议， 彼为作声闻， 复得僧功德。 舍于一切法， 复舍内自身， 应听修多罗， 闻已应觉知。 此法无不说， 是处无所说， 如是等诸法， 此中如是说。 不取亦不舍， 亦无有得失， 无处可持来， 是法无住处， 所有过去 现代汉语译本 为了让众生喜爱和快乐， 觉悟并了解这个教法。寿命得以长远， 诸根（眼、耳、鼻、舌、身、意）都完备具足，常常出生在尊贵的族姓， 眷属都随顺自己。无论生在何处， 都为了所有一切的利益，并且为了其余的众生等， 全部令他们安住于菩提（bodhi，觉悟）。如果听闻这些法， 能够迅速地自己证悟，所有众生应当， 常常恭敬地奉事他们。应当作为福田， 堪能接受一切布施，常常作为善良的丈夫（指有德行的人）， 作为世间的支提（cetiya，佛塔，此处指受人尊敬的对象）。安住在诸佛面前， 对于一切殊胜的布施，在无上世尊身边， 他们堪能作为施主，降伏所有的世间， 应当为他们作为福田。如果听闻这样的法， 能够勤奋修行迅速证悟，一切诸佛的教法， 这部修多罗（sutra，经）是这样说的。像这样觉悟菩提， 如如不动没有分别，为了这个利益的法教， 应当行菩提行，阿僧祇（asamkhya，无数）劫数， 因为听闻这个教法。如果在人天之中， 想要接受各种果报，而能够听闻这个法， 应当勤奋修行迅速证悟。他们没有谁能够降伏， 调御这些众生，能够对于其余的众生， 他们恒常具有威德。他们的智慧能够很好地获得利益， 能够很好地获得寿命，能够值遇佛陀出世， 能够听闻这个教法。所有诸佛的法， 他们知道不可思议，他们为佛作声闻（sravaka，弟子）， 又获得僧伽（samgha，僧团）的功德。舍弃一切法， 又舍弃内在的自身，应当听闻修多罗， 听闻之后应当觉知。这个法没有不说的， 没有地方是不能说的，像这样的诸法， 在这里是这样说的。不取也不舍， 也没有得失，没有地方可以拿来， 这个法没有住处，所有过去的
English
English version For the love and joy of all beings, Knowing this teaching. Longevity is obtained, All faculties (eyes, ears, nose, tongue, body, mind) are complete and perfect, constantly born into noble families, Family members are all compliant. Wherever one is born, It is for the benefit of all, and for the rest of the beings, To settle them all in bodhi (awakening). If one hears these teachings, One can quickly realize it oneself, all beings should, Always respectfully serve them. One should act as a field of merit, Capable of receiving all offerings, always acting as a virtuous person (referring to someone with virtue), As a cetiya (stupa, here referring to an object of respect) of the world. Abiding before all the Buddhas, For all the supreme offerings, beside the unsurpassed World Honored One, They are capable of being benefactors, subduing all the worlds, One should make them a field of merit. If one hears such teachings, One can diligently cultivate and quickly realize, all the teachings of the Buddhas, This sutra (scripture) says so. Like this, awakening to bodhi, Unmoving and without discrimination, for this beneficial teaching, One should practice the bodhisattva conduct, asamkhya (countless) kalpas, Because of hearing this teaching. If in the realms of humans and devas (gods), Wanting to receive various karmic rewards, and being able to hear this teaching, One should diligently cultivate and quickly realize. There is no one who can subdue them, Taming these beings, being able to influence the rest of the beings, They constantly possess power and virtue. Their wisdom can well obtain benefits, Can well obtain longevity, can encounter the Buddha appearing in the world, Can hear this teaching. All the teachings of the Buddhas, They know the inconceivable, they act as sravakas (disciples) for the Buddha, And also obtain the merits of the samgha (community). Abandoning all dharmas (teachings), And also abandoning the inner self, one should listen to the sutra, After hearing, one should be aware. This teaching does not leave anything unsaid, There is no place where it cannot be said, like these dharmas, Here it is said like this. Not grasping nor abandoning, Nor is there gain or loss, there is no place to bring it from, This teaching has no dwelling place, all the past
Chinese
佛， 彼如是说法， 若有当来佛， 彼当如是说。 于十方世界， 现在两足尊， 彼所说法教， 亦如是无二。 若有众生欲， 能说是法者， 当如我所说， 如是当觉知。 若不觉此法， 而当得涅槃， 终不能触证， 及当住菩提。 此彼皆具足， 此是诸佛见， 所有如是法， 及如是见处， 众生界求时， 难得于出现。 若觉此诸法， 真实体空寂， 诸法无有实， 诸法亦无有。 若无有法想， 一切有寂静， 此彼如实知， 诸法无得处， 无所有所问， 无所有所说。 时彼摩诃萨， 名曰无所有， 以念于如来， 复问人中上。 所说如是法， 不可见而说， 谁能觉如是， 不可觉知者。 是等多亿天， 及诸四部众， 合十指爪掌， 寂意而听闻。 彼闻已欣庆， 而无有所得， 无智及得处， 多众住是意。 若有未知者， 彼等起欲乐， 发勤精进意， 当得闻已知。 如是闻真义， 真智无分别， 如己无不如， 真复如是说。 闻诸佛妙法， 所见大神通， 皆发欢喜意， 当得上菩提。 多有俱致天， 及百那由他， 已觉自证知， 现代汉语译本 佛（Buddha）： 他这样说法，如果将来有佛（Buddha），他也会这样说。在十方世界，现在的两足尊（指佛，因其在有情众生中最为尊贵），他们所说的法教，也是这样没有差别。如果众生想要能够宣说这个法，应当像我所说的那样，这样才能觉知。如果不觉知这个法，却想要得到涅槃（Nirvana，解脱），最终不能触证，以及安住于菩提（Bodhi，觉悟）。这些都具备，这是诸佛（Buddhas）的见解，所有这样的法，以及这样的见处，在众生界中寻求时，难以出现。如果觉知这些法，真实的体性是空寂的，诸法没有实在的自性，诸法也没有任何存在。如果没有法的执着，一切存在都是寂静的，这样如实地知道，诸法没有可得之处，没有可以提问的，没有可以说的。当时，那位摩诃萨（Mahasattva，大菩萨），名叫无所有，因为忆念如来（Tathagata，佛的称号之一），再次向人中之上的佛请问。所说的这个法，虽然不可见，但却被宣说，谁能觉悟这样不可觉知的事物呢？这时，无数亿的天人，以及四部众（比丘、比丘尼、优婆塞、优婆夷），合起十指，寂静地听闻。他们听闻后感到欣喜，但并没有任何所得，没有智慧和可得之处，许多人都安住于这种意境中。如果有人还不知道，他们会生起强烈的愿望，发起勤奋精进的心意，就能听闻并了解。像这样听闻真实的意义，真实的智慧没有分别，就像自己没有不如意的，真实地这样宣说。听闻诸佛（Buddhas）的妙法，所见到的广大神通，都发起欢喜的心意，就能证得上菩提（Bodhi，觉悟）。许多俱致（koti，古印度计数单位，约千万）的天人，以及百那由他（Niyuta，古印度计数单位，约千万亿）的天人，已经觉悟并亲自证知。
English
English version The Buddha (Buddha): He speaks thus, and if there is a future Buddha (Buddha), he will speak thus. In the ten directions of the world, the present two-legged venerable ones (referring to the Buddha, because he is the most venerable among sentient beings), the Dharma teachings they speak are also the same, without difference. If sentient beings wish to be able to proclaim this Dharma, they should do so as I have said, so that they may awaken. If one does not awaken to this Dharma, yet wishes to attain Nirvana (Nirvana, liberation), one will ultimately not be able to touch and realize it, nor abide in Bodhi (Bodhi, enlightenment). These are all complete, this is the view of all Buddhas (Buddhas), all such Dharma, and such a place of view, when sought in the realm of sentient beings, is difficult to appear. If one awakens to these Dharmas, the true nature is empty and still, the Dharmas have no real self-nature, and the Dharmas also have nothing. If there is no attachment to Dharma, all existence is tranquil, knowing this truthfully, the Dharmas have no place to be obtained, nothing to be asked, and nothing to be said. At that time, the Mahasattva (Mahasattva, great Bodhisattva), named 'Without Anything', because of remembering the Tathagata (Tathagata, one of the titles of the Buddha), again asked the Buddha, the supreme among humans. This Dharma that is spoken, although invisible, is proclaimed, who can awaken to such an unknowable thing? At this time, countless billions of devas (devas, gods), and the four assemblies (bhikkhus, bhikkhunis, upasakas, upasikas), joined their ten fingers together, and listened silently. After hearing this, they felt joyful, but they did not gain anything, there was no wisdom and no place to be obtained, and many people abided in this state of mind. If there are those who do not yet know, they will generate a strong desire, and with diligent and vigorous intention, they will be able to hear and understand. Like this, hearing the true meaning, true wisdom is without discrimination, just as one has no dissatisfaction, and truly speaks in this way. Hearing the wonderful Dharma of the Buddhas (Buddhas), and seeing the vast supernatural powers, they all generate joyful intentions, and will attain supreme Bodhi (Bodhi, enlightenment). Many kotis (koti, an ancient Indian unit of counting, about ten million) of devas (devas, gods), and hundreds of Niyutas (Niyuta, an ancient Indian unit of counting, about ten trillion) of devas (devas, gods), have already awakened and personally realized.