English
English version: I (understand) only a small portion. Why is that? Because the Buddhas' supernatural powers are immeasurable. Good men! The World-Honored Ones, the Buddhas, are able to see and understand great supernatural powers completely. Bodhisattvas who have not yet attained 'Kshanti' (acceptance and conviction of the Dharma) can only rely on faith to practice. If there are Bodhisattvas who have attained 'Kshanti', then they have already entered a small portion (of understanding) of the Buddhas' supernatural powers. At that time, due to the Buddha's supernatural power, the earth quaked in six ways, becoming peaceful and moist. Not a single being felt frightened, and all music played without being struck. The sky rained Utpala (blue lotus), Padma (red lotus), Kumuda (white lotus), and Pundarika (large white lotus) flowers. In the sky, various heavenly garments naturally appeared hanging down, and all kinds of incense belonging to the heavenly beings were burned. Those bodhisattvas in all the three thousand great thousand worlds, not knowing the boundaries, all scooped up these flowers and scattered them on the Buddha, doing this two or three times, and also scattered them on the assembly. At that time, there were also sixteen Koti-niyutas (ancient Indian numerical units) of lotus flowers, like chariot wheels, springing up from the ground. On those flower platforms, there were bodhisattvas sitting, all possessing the thirty-two marks. Those bodhisattvas each came down from the flower platforms and scattered these flowers on the Buddha again. After offering the flowers, they joined their palms in reverence and stood facing the Buddha. At that time, the Teaching Bodhisattva (name of a Bodhisattva), relying on the Buddha's majestic power, asked those bodhisattvas, 'Good men! Where do you come from?' Those bodhisattvas said, 'We come from the ten directions, from worlds as numerous as Asamkhyas (immeasurable number), serving and revering Asamkhya Buddhas, and having heard the Dharma, we have come here.' The Teaching Bodhisattva asked them again, 'Good men! What Dharma have you heard?' They replied, 'We have also heard of a Bodhisattva named 'Question on Non-Possession,' and the Buddha explained it to them, just as Shakyamuni Tathagata here explains and teaches, without any increase or decrease. That Bodhisattva is also named 'Non-Possession,' and they questioned that Buddha. That World-Honored One, the Buddha, also said in this way: not to arise afflictions, to eliminate doubts, to create light, to bring (beings) closer to the Buddhas, and to (attain) omniscient, incomparable Dharma.' At that time, the assembly felt it was very rare. --------------------------------------------------------------------------------
Chinese
有心，皆作是念：“彼诸人等善得人身善得寿命，值佛出世随顺诸佛，闻无所有菩萨所问如是等法，信入奉行，无相无得不起烦恼。世尊！我今善得大利，善得人身善得寿命。我等今者，闻无所有菩萨所问、佛解释时，闻于耳根如闻信解，无有疑惑有所触证。我今得知一切智已，亦当如是为诸众生而作利益得善普覆。我等今者，假使能以一切珍宝，满此三千大千世界持用布施，以如是等犹不能报是无所有菩萨之德，而不现身能问如来寂静之法，能断无量众生疑惑颠倒之意。我等于今当以何事而供养此不现身者？” 尔时，无所有菩萨作如是言：“诸善男子！汝等若闻如是等法能信解者，即为已作上妙供养一切诸佛及诸菩萨。我今所问、佛为解释，汝等若得无疑惑处，无热恼处，成菩提时，为诸众生作利益故，众生执著令解脱故，亦为化彼恶心怨仇害人者故。唯若干事以是故问劝请如来，我今已显诸佛法教，已照一切无明黑闇。” 尔时，恶心难调怨仇杀害人者，见于如是大神通已：“如彼所知不取上下，心得调顺无有喜怒。”说此语时，难调怨仇即于彼处踊身虚空，而作是言：“诸善男子！一切诸法犹如幻化，无有真实、分别所作，诸法实体如如不动无有颠倒，是故汝等所有诸想住持建立。如是等想无有 现代汉语译本：心中有信念的人都这样想：‘那些人真是幸运，得到了人身，得到了寿命，值遇佛陀出世，随顺诸佛的教诲，听闻无所有菩萨所问的这些法，信受奉行，不执着于相，不追求获得，不起烦恼。世尊！我们现在真是得到了大利益，得到了人身，得到了寿命。我们现在听闻无所有菩萨所问、佛陀解释时，听入耳中就信受理解，没有疑惑，有所体证。我们现在得知一切智慧后，也应当像这样为众生作利益，得到善的普遍覆盖。我们现在，即使能用一切珍宝，充满这三千大千世界来布施，像这样也不能报答这位无所有菩萨的恩德，他不现身而能问如来寂静之法，能断除无量众生的疑惑颠倒之念。我们现在应当用什么来供养这位不现身的人呢？’ 这时，无所有菩萨（the Bodhisattva 'Without-Anything'）这样说：‘各位善男子！你们如果听闻这些法能够信受理解，就是已经做了最上妙的供养一切诸佛及诸菩萨。我现在所问、佛陀为之解释，你们如果得到没有疑惑之处，没有热恼之处，成就菩提时，为了给众生作利益的缘故，为了让众生从执着中解脱的缘故，也为了教化那些恶心怨仇害人的人的缘故。只是因为若干事情，因此才问，劝请如来，我现在已经显明诸佛的法教，已经照亮一切无明黑暗。’ 这时，那些恶心难调、怨仇杀害人的人，见到这样的大神通后：‘像他所知那样不执取上下，心得调顺没有喜怒。’说这些话时，难调的怨仇就在那里踊身虚空，这样说：‘各位善男子！一切诸法犹如幻化，没有真实，都是分别所作，诸法的实体如如不动没有颠倒，所以你们所有那些想法都是住持建立。像这样的想法没有……’
English
English version: Those with faith all thought: 'Those people are truly fortunate, having obtained a human body and lifespan, encountering the Buddha's appearance in the world, following the Buddhas, hearing the Dharma as questioned by the Bodhisattva 'Without-Anything' (Wu Suo You Pusa), believing and practicing it, not clinging to forms, not seeking to gain, and not arising with afflictions. World Honored One! We are now truly gaining great benefit, obtaining a human body and lifespan. We now, upon hearing the questions of the Bodhisattva 'Without-Anything' and the Buddha's explanations, hear it with our ears and believe and understand it, without doubt, having some realization. Now that we have attained all wisdom, we should also benefit sentient beings in this way, attaining the universal covering of goodness. Now, even if we could use all the treasures to fill this three-thousand-great-thousand world (Sanqian Daqian Shijie) to give as alms, even that would not repay the virtue of this Bodhisattva 'Without-Anything', who, without appearing in person, can ask the Tathagata (Rulai) about the Dharma of stillness, and can cut off the doubts and inverted thoughts of countless sentient beings. What should we use to make offerings to this one who does not appear in person?' At that time, the Bodhisattva 'Without-Anything' said: 'Good men! If you can believe and understand these Dharmas upon hearing them, that is already making the supreme offering to all Buddhas and Bodhisattvas. What I ask and the Buddha explains, if you attain a place without doubt, a place without affliction, when you attain Bodhi, for the sake of benefiting sentient beings, for the sake of liberating sentient beings from attachment, and also for the sake of transforming those with evil minds, enemies who harm others. It is only because of certain matters that I ask and urge the Tathagata. I have now revealed the Dharma teachings of all Buddhas, and have illuminated all the darkness of ignorance.' At that time, those with evil minds, difficult to tame, enemies who kill people, seeing such great spiritual powers: 'Like what he knows, not grasping at high or low, their minds become harmonious without joy or anger.' While saying these words, the difficult-to-tame enemies leaped into the sky and said: 'Good men! All Dharmas are like illusions, without reality, all made by discrimination, the substance of all Dharmas is unmoving like Thusness (Ruru Budong), without inversion, therefore all your thoughts are sustained and established. Such thoughts have no...' --------------------------------------------------------------------------------
Chinese
实想，是颠倒想非有实想，是故汝今已得至于无疑惑处，亦当得于无碍辩才。汝等已脱诸疑惑故，求菩提时不由于他，常当自体一切开悟。” 时，世尊言：“汝善男子！善哉！善哉！如汝所说。” 尔时，难调恶心怨仇而白佛言：“世尊！我今即是授记，以蒙世尊称叹善哉。虽然世尊但与我记，为此大众令得踊跃，心意欢喜更发胜心不怯弱故。世尊！我今不见彼法欢喜踊跃。世尊！一切诸法无有思念，无有真实，分别所起，以分别故而有庄严，犹如幻化、如梦所见、如旋火轮。我于彼等如实觉知，如佛世尊为无所有菩萨解释，我亦随顺无随顺故。” 无所有菩萨经卷第二 大正藏第 14 册 No. 0485 无所有菩萨经 无所有菩萨经卷第三 隋天竺三藏阇那崛多等译 尔时，世尊即便微笑，有金色光从佛口出，上至梵世遍照三千大千世界，绕佛三匝还从顶入。尔时，众中有一菩萨名曰不染，从坐而起整理衣服，偏袒右边右膝着地，合掌向佛白言：“世尊！以何因缘今现微笑？诸佛如来若微笑者非无因缘，唯愿解说令众欢喜。” 尔时，佛告不染菩萨：“善男子！是难调怨仇杀害人者，于未来世过八十九百千阿僧祇劫已后，当得作佛，号曰利上功德如来、阿 现代汉语译本：真实的想，是颠倒的想，并非真实的想。因此，你现在已经到达没有疑惑的地方，也应当获得无碍的辩才。你们已经脱离了各种疑惑，所以在寻求菩提的时候不依赖于他人，应当常常自己觉悟一切。” 当时，世尊说：“你这位善男子！说得好！说得好！正如你所说的那样。” 这时，难调恶心怨仇（一个菩萨的名字，意为难以调伏的怀有恶意和怨恨的人）对佛说：“世尊！我现在就是被授记了，因为蒙受世尊的称赞。虽然世尊只是给我授记，但为了让大众因此而踊跃，心意欢喜，更加发起殊胜之心而不怯弱。世尊！我现在没有见到任何能让我欢喜踊跃的法。世尊！一切诸法都没有思念，没有真实，都是分别所产生的，因为分别的缘故而有庄严，犹如幻化、如梦中所见、如旋转的火轮。我对它们如实觉知，正如佛世尊为无所有菩萨（一个菩萨的名字，意为一无所有的菩萨）所解释的那样，我也随顺这种无随顺。” 《无所有菩萨经》卷第二 大正藏第 14 册 No. 0485 《无所有菩萨经》 《无所有菩萨经》卷第三 隋朝天竺三藏阇那崛多（Jñānagupta）等翻译 当时，世尊就微笑起来，有金色的光芒从佛的口中发出，向上到达梵世（Brahma-loka），遍照三千大千世界，围绕佛三圈后从头顶进入。这时，大众中有一位菩萨名叫不染（a bodhisattva's name, meaning unstained），从座位上站起来，整理衣服，袒露右肩，右膝着地，合掌向佛说道：“世尊！因为什么因缘现在显现微笑？诸佛如来如果微笑，一定不是没有原因的，希望您能解释，让大众欢喜。” 当时，佛告诉不染菩萨（a bodhisattva's name, meaning unstained）：“善男子！这位难调怨仇杀害人者，在未来世经过八十九百千阿僧祇劫（asamkhya kalpas，无数劫）之后，将会成佛，名号为利上功德如来（Labbha-uttara-guna-tathagata）、阿
English
English version: 'Real thought is inverted thought, not real thought. Therefore, you have now reached a place of no doubt, and you should also attain unimpeded eloquence. Because you have escaped all doubts, when seeking Bodhi, you do not rely on others, but should always awaken to everything yourself.' At that time, the World Honored One said, 'Good man! Excellent! Excellent! Just as you have said.' Then, the Difficult-to-Tame Evil-Minded Enemy (Nandiyatikilavisadvistacitta, a bodhisattva's name, meaning one difficult to tame with evil intentions and hatred) said to the Buddha, 'World Honored One! I am now being prophesied, because I have received the praise of the World Honored One. Although the World Honored One is only giving me a prophecy, it is to make the assembly leap with joy, their minds happy, and to further arouse superior minds without being timid. World Honored One! I do not now see any dharma that makes me joyful and exuberant. World Honored One! All dharmas have no thought, no reality, they arise from discrimination, and because of discrimination there is adornment, like illusion, like what is seen in a dream, like a whirling fire wheel. I know them as they truly are, just as the Buddha World Honored One explained to the Non-Possession Bodhisattva (Asarvabhava, a bodhisattva's name, meaning the Bodhisattva of Non-Existence), and I also follow this non-following.' 'The Sutra of the Non-Possession Bodhisattva, Volume Two' 'Taisho Tripitaka Volume 14, No. 0485, The Sutra of the Non-Possession Bodhisattva' 'The Sutra of the Non-Possession Bodhisattva, Volume Three' Translated by Jñānagupta (阇那崛多), the Tripiṭaka Master from India of the Sui Dynasty, and others At that time, the World Honored One smiled, and golden light came from the Buddha's mouth, rising to the Brahma-loka (梵世), illuminating the three thousand great thousand worlds, circling the Buddha three times, and entering from the top of his head. At that time, a bodhisattva in the assembly named Immaculate (Anabhilapya, a bodhisattva's name, meaning unstained) arose from his seat, arranged his robes, bared his right shoulder, knelt on his right knee, and, with palms joined, said to the Buddha, 'World Honored One! For what reason do you now show a smile? If the Tathagatas smile, it is not without cause. May you explain it, so that the assembly may rejoice.' At that time, the Buddha said to the Immaculate Bodhisattva (Anabhilapya, a bodhisattva's name, meaning unstained), 'Good man! This Difficult-to-Tame Evil-Minded Enemy who harms people, in a future life, after eighty-nine hundred thousand asamkhya kalpas (阿僧祇劫), will become a Buddha, named Labbha-uttara-guna-tathagata (利上功德如来), A' --------------------------------------------------------------------------------