Chinese
家诸过患事，方便赞叹出家功德，诸胜妙事。我等已经尔许多时近善知识，从尔已来未曾复生诸恶趣中，我于过去未逢教师教示我故，恒常流转人天驰逐受诸苦恼。 “世尊！我今假使能以恒河沙等诸世界中用满七宝，或已自身具足满已施善知识。虽作是事犹不能报善知识恩。所以者何？由是神力而令我等，当于世间而得作佛，开现成就我等佛刹，皆因此等善知识故，教示我等诣诸佛所种诸善根，教行种种疾利方便，教我等入深法行中。或出爱语，或示诃责，或言清凉，或说热恼，或有逼迫，如是教示，一切乐具一切利养皆悉舍已，彼等众生难得值遇，彼等众生未有所辩。若不得是善知识者，唯除如来，我等无有别善知识，如无所有菩萨摩诃萨者。” 尔时，无所有菩萨摩诃萨告诸女人转男身者：“善男子等！我今非但独为汝等作善知识，我亦为于一切众生作善知识。善男子等！若有众生能知无所有菩萨，为众生作利益成就，彼等众生更不承事诸余师友，彼等众生即忘饮食，不生疑退无有爱欲，而于我所昼夜亲近。所以者何？我今教于一切众生和合善根，令住一切世间出世具足事中，令入无量波罗蜜中，令入一切诸功德中，令住无浊无障净处无颠倒处，不现一切诸有相中住无行处，乐修一切身心薰习具足 现代汉语译本：讲述了种种过患之事，方便地赞叹出家的功德，以及种种殊胜美妙之事。我等已经很长时间亲近善知识（Kalyāṇa-mitra，指引正道的良师益友），自从亲近他们以来，未曾再次堕入各种恶趣之中。我过去因为没有遇到老师教导我，所以恒常在人天之中流转，奔波劳碌，承受各种苦恼。 ‘世尊（Bhagavan，佛的尊称）！我现在即使能够用恒河沙数那样多的世界中的七宝（Saptaratna，指金、银、琉璃、砗磲、玛瑙、珍珠、琥珀七种宝物）装满，或者用自身来装满并施舍给善知识，即使做了这些事，仍然不能报答善知识的恩德。这是什么原因呢？因为善知识的神力，才使得我们能够在世间成佛，开显和成就我们的佛刹（Buddhakṣetra，佛所居住和教化的国土），这些都归功于善知识的教导，他们教导我们前往诸佛（Buddha，觉悟者）之处种下各种善根，教导我们修行各种快速有效的方便法门，教导我们进入深奥的佛法修行之中。他们有时用慈爱的语言，有时用诃责的言语，有时说清凉的话语，有时说热恼的话语，有时甚至加以逼迫，像这样教导我们，舍弃一切快乐的用具和一切利益供养。这样的众生很难遇到，这样的众生很少有辨别能力。如果不能遇到这样的善知识，除了如来（Tathāgata，佛的称号之一），我们没有其他的善知识，就像一无所有的菩萨摩诃萨（Bodhisattva-mahāsattva，发大心的菩萨）一样。’ 尔时，无所有菩萨摩诃萨（Akiñcanya Bodhisattva-mahāsattva）告诉那些转为男身的女人：‘善男子们！我现在不仅仅是为你们做善知识，我也为一切众生做善知识。善男子们！如果有众生能够认识到无所有菩萨为众生做利益和成就，那么这些众生就不再承事其他的师友，这些众生甚至会忘记饮食，不生疑惑和退转之心，没有爱欲，而昼夜亲近我。这是什么原因呢？因为我现在教导一切众生和合善根，令他们安住于一切世间和出世间的具足之事中，令他们进入无量的波罗蜜（Pāramitā，到彼岸）中，令他们进入一切功德之中，令他们安住于无浊无障的清净之处，安住于没有颠倒之处，不显现一切有相之中，安住于无行之处，乐于修习一切身心薰习，具足一切功德。’
English
English version: It speaks of various faults, conveniently praising the merits of renunciation and all kinds of excellent and wonderful things. We have been close to Kalyāṇa-mitras (virtuous friends/spiritual mentors) for a long time, and since then, we have never been reborn in any of the evil realms. In the past, because I did not encounter teachers to instruct me, I constantly wandered in the realms of humans and gods, rushing about and enduring various sufferings. 'World Honored One (Bhagavan, an epithet of the Buddha)! Even if I could fill worlds as numerous as the sands of the Ganges with the seven treasures (Saptaratna, referring to gold, silver, lapis lazuli, conch shell, agate, pearl, and amber), or fill myself with them and give them to virtuous friends, even if I did these things, I still could not repay the kindness of virtuous friends. Why is that? It is because of the spiritual power of these virtuous friends that we are able to become Buddhas in the world, reveal and accomplish our Buddha-fields (Buddhakṣetra, the land where a Buddha resides and teaches). All of this is due to the instruction of these virtuous friends, who taught us to go to the Buddhas (Buddha, the awakened one) and plant various roots of goodness, taught us to practice various swift and beneficial expedient methods, taught us to enter into profound Dharma practice. Sometimes they use loving words, sometimes they use words of rebuke, sometimes they speak of coolness, sometimes they speak of heat, sometimes they even use coercion. They teach us in this way, abandoning all joyful implements and all profitable offerings. Such beings are difficult to encounter, and such beings have little discernment. If we cannot encounter such virtuous friends, apart from the Tathāgata (another name for the Buddha), we have no other virtuous friends, like Bodhisattva-mahāsattvas (great-being Bodhisattvas) who have nothing.' At that time, Akiñcanya Bodhisattva-mahāsattva (the Bodhisattva of Nothingness) said to the women who had transformed into men: 'Good men! I am not only a virtuous friend for you, but I am also a virtuous friend for all beings. Good men! If there are beings who can recognize that Akiñcanya Bodhisattva works for the benefit and accomplishment of beings, then these beings will no longer serve other teachers and friends. These beings will even forget food and drink, will not give rise to doubt or regression, will have no desires, and will draw near to me day and night. Why is that? Because I now teach all beings to harmonize their roots of goodness, to abide in all worldly and supramundane complete matters, to enter into immeasurable Pāramitās (perfections), to enter into all merits, to abide in pure places without turbidity or obstruction, to abide in places without inversion, not to manifest in any conditioned appearances, to abide in places without action, and to delight in cultivating all bodily and mental conditioning, fully possessing all virtues.' --------------------------------------------------------------------------------
Chinese
法中。我已曾令无量众生，住如是法善巧智中，我今实语无有异言，佛自证知，诸天世人而作证明。” 佛言：“善男子！如是如是，如汝所言。”尔时大众，佛神力故即见东方，南西北方，有千诸佛。 尔时，世尊告诸大众作如是言：“诸善男子！汝今见此诸佛已不？” 彼言：“世尊！我等皆见。” 佛复告言：“此等已令此善男子，成熟如是阿耨多罗三藐三菩提。” 彼等更复欢喜踊跃，作如是言：“世尊！我等今世现转女身已得男身。世尊！是故我今深信此事，解知此事念持此事无有疑惑。世尊！我今已得入于佛大神通，渐次少分，皆由于是无所有菩萨神通力故。愿我当得诸佛神通皆悉开现，愿当共此于诸佛所种诸善根，当得一切功德具足。” 尔时，彼诸菩萨摩诃萨，心作是念：“所有身者，五阴聚合不可得，以名字所说而有可闻。我等云何而能共彼种于善根？” 尔时，世尊知彼菩萨心之所念，告无所有菩萨摩诃萨言：“善男子！汝今应为此诸菩萨摩诃萨等说五阴聚和合身事，汝今应为此等菩萨显示五阴和合之身，此等闻已当坏我见，更复当近于佛菩提。” 尔时，众中有一菩萨名曰爱语，而白佛言：“世尊！今者见何事故，如来阿罗诃三藐三佛陀， 现代汉语译本：法中（Dharma 中），我曾经让无量众生，安住于这样的善巧智慧之中，我现在说的是实话，没有半句虚言，佛自己可以证明，诸天和世人都可以作证。” 佛说：‘善男子！正是这样，正是这样，正如你所说。’当时的大众，因为佛的神力，立即看见东方、南方、西方、北方，有千位诸佛。 当时，世尊告诉大众这样说道：‘诸位善男子！你们现在看见这些佛了吗？’ 他们回答说：‘世尊！我们都看见了。’ 佛又告诉他们说：‘这些佛已经让这位善男子，成熟了阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’ 他们更加欢喜踊跃，这样说道：‘世尊！我们今生得以转变女身，获得了男身。世尊！因此我们现在深信此事，理解此事，牢记此事，没有任何疑惑。世尊！我们现在已经开始进入佛的大神通，逐渐地、少部分地，都是因为这位无所有菩萨的神通力。愿我们将来能够获得诸佛的神通，全部显现，愿我们能够共同与这位菩萨在诸佛那里种下的各种善根，能够获得一切功德圆满。’ 当时，那些菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）心中这样想：‘所有的身体，都是五阴（Skandha，色、受、想、行、识）聚合而成，不可得，只是用名字来说说，才能被听到。我们怎么能够和他一起种下善根呢？’ 当时，世尊知道那些菩萨心中所想，告诉无所有菩萨摩诃萨说：‘善男子！你现在应该为这些菩萨摩诃萨们说说五阴聚合形成身体的事情，你现在应该为他们显示五阴和合之身，他们听了之后，就会破除我见，更进一步接近佛的菩提（Bodhi，觉悟）。’ 当时，大众中有一位菩萨名叫爱语，对佛说：‘世尊！现在是因为看到什么缘故，如来阿罗诃三藐三佛陀（Tathagata-Arhat-Samyaksambuddha，如来应供正遍知）
English
English version: 'In the Dharma (Law), I have caused countless beings to dwell in such skillful wisdom of the Dharma. Now I speak truthfully without any different words. The Buddha himself knows and the gods and people of the world bear witness.' The Buddha said, 'Good man! It is so, it is so, as you say.' At that time, the assembly, by the power of the Buddha, immediately saw in the east, south, west, and north, a thousand Buddhas. At that time, the World Honored One told the assembly, saying, 'Good men! Have you now seen these Buddhas?' They said, 'World Honored One! We have all seen them.' The Buddha further said, 'These Buddhas have caused this good man to mature in Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).' They were even more joyful and elated, saying, 'World Honored One! In this life, we have transformed from female bodies and obtained male bodies. World Honored One! Therefore, we now deeply believe in this matter, understand this matter, remember this matter, and have no doubts. World Honored One! We have now begun to enter the great spiritual powers of the Buddha, gradually and in small part, all due to the spiritual power of this Bodhisattva who possesses nothing. May we attain the spiritual powers of all Buddhas, may they all be revealed, and may we together with this Bodhisattva cultivate all the good roots planted in the presence of all Buddhas, and may we attain the perfection of all merits.' At that time, those Bodhisattva-Mahasattvas (great Bodhisattvas) thought in their hearts, 'All bodies are aggregates of the five Skandhas (form, feeling, perception, mental formations, and consciousness), unattainable, and only spoken of by name so that they can be heard. How can we cultivate good roots together with him?' At that time, the World Honored One, knowing the thoughts in the hearts of those Bodhisattvas, said to the Bodhisattva who possesses nothing, 'Good man! You should now explain to these Bodhisattva-Mahasattvas about the matter of the body formed by the aggregation of the five Skandhas. You should now show them the body of the five Skandhas in harmony. After hearing this, they will destroy their self-view and further approach the Bodhi (enlightenment) of the Buddha.' At that time, a Bodhisattva in the assembly named Beloved Speech, said to the Buddha, 'World Honored One! Now, seeing what reason, does the Tathagata-Arhat-Samyaksambuddha (Thus Come One, worthy of offerings, completely enlightened one), --------------------------------------------------------------------------------
Chinese
自不解释，而当劝彼无所有菩萨解释？” 佛言：“善男子！此众如是于无所有，长夜随顺流注归向，是故我今劝此菩萨摩诃萨说。” 尔时，无所有菩萨白佛言：“世尊！我今欲说，如我所见，如佛色空，我色亦尔；如佛色，一切众生色亦尔；如众生色，一切树林药草色亦尔；如一切树林药草色，彼一切界和合聚色亦尔。所有空色及我色、如来色、一切众生色、一切树林药草等色、一切界和合聚色，无有二相。无知无动无生，无等无有等等，无行无说，非法非非法，非法界非不法界所摄，非空非非空。众生愚痴不知不觉，虚妄贪着悭吝嫉妒，不能拔出虚妄毒箭，于悭妒中忘失恩义，无明网覆远善知识多有疑惑。于如此法不能听受当作障碍，不能受持读诵修行而有触证。 “有诸菩萨智慧善巧，犹如虚空无所著者，于诸世间所有法中不得法想，况复余想？彼等能入于此法行。诸少智者于无色中或作是想，悕望欲入此法行中，于无色中妄起行想，略说乃至受想行识中，如是作如色所作，如虚空识，我识亦尔；如彼识，如来识亦尔；如如来识，彼识一切众生识亦尔；如一切众生识，彼识一切树林药草识亦尔；如一切树林药草识，一切界和合识亦尔。其虚空识及以我识、如来识、一切众生识、一切树林药 现代汉语译本：我不去解释，而应当劝请无所有菩萨（Wu Suo You Pusa，无所有菩萨）来解释吗？' 佛说：'善男子！此大众如此长久以来，都顺应着无所有的流向，所以我现在劝请这位菩萨摩诃萨（Pusa Mohesa，菩萨摩诃萨）来解说。' 这时，无所有菩萨（Wu Suo You Pusa）对佛说：'世尊！我现在想说，正如我所见到的那样，如佛的色（se，物质现象）是空（kong，空性）的，我的色也是如此；如佛的色，一切众生的色也是如此；如众生的色，一切树林药草的色也是如此；如一切树林药草的色，那一切界（jie，界）和合聚集的色也是如此。所有空色以及我的色、如来的色、一切众生的色、一切树林药草等的色、一切界和合聚集的色，没有两种不同的相状。没有知觉没有动摇没有生起，没有相等没有等等，没有行为没有言说，既不是法（fa，佛法）也不是非法，既不是法界（fajie，法界）所摄也不是不法界所摄，既不是空也不是非空。众生愚痴，不知不觉，虚妄地贪着、悭吝、嫉妒，不能拔出虚妄的毒箭，在悭吝嫉妒中忘记了恩义，被无明（wuming，无明）之网覆盖，远离善知识，多有疑惑。对于这样的法不能听受，反而设置障碍，不能受持读诵修行，因而无法触证。 '有些菩萨（Pusa）具有智慧和善巧，犹如虚空一样无所执着，对于世间所有法中，不生起法的想法，更何况其他的想法？他们能够进入这种法行。那些缺少智慧的人，在无色（wuse，非物质现象）中或许会产生这样的想法，希望进入这种法行中，在无色中虚妄地生起行为的想法，简略地说，乃至在受（shou，感受）、想（xiang，思维）、行（xing，行为）、识（shi，意识）中，都像这样，如色所做的那样，如虚空识，我的识也是如此；如那个识，如来的识也是如此；如如来的识，那个识一切众生的识也是如此；如一切众生的识，那个识一切树林药草的识也是如此；如一切树林药草的识，一切界和合的识也是如此。那虚空识以及我的识、如来的识、一切众生的识、一切树林药