English
English version: 'Should I not explain it myself, but rather urge the Bodhisattva Wu Suo You (Wu Suo You Pusa, Bodhisattva of Non-Possession) to explain?' The Buddha said: 'Good man! This assembly has for so long followed the flow towards non-possession, therefore I now urge this Bodhisattva Mahasattva (Pusa Mohesa, Great Bodhisattva) to explain.' At that time, the Bodhisattva Wu Suo You (Wu Suo You Pusa) said to the Buddha: 'World Honored One! I now wish to speak, as I have seen it, that just as the Buddha's rupa (se, form) is emptiness (kong, voidness), so is my rupa; as the Buddha's rupa is, so is the rupa of all sentient beings; as the rupa of sentient beings is, so is the rupa of all trees, forests, and herbs; as the rupa of all trees, forests, and herbs is, so is the rupa of all realms (jie, realms) combined and gathered. All empty rupa, as well as my rupa, the Tathagata's rupa, the rupa of all sentient beings, the rupa of all trees, forests, herbs, etc., and the rupa of all realms combined and gathered, have no two different aspects. There is no knowing, no moving, no arising, no equal, no non-equal, no action, no speaking, neither dharma (fa, Dharma) nor non-dharma, neither included in the Dharmadhatu (fajie, Dharmadhatu) nor not included in the Dharmadhatu, neither emptiness nor non-emptiness. Sentient beings are ignorant, unknowing, falsely greedy, stingy, and jealous, unable to pull out the poisonous arrows of delusion, forgetting kindness and righteousness in stinginess and jealousy, covered by the net of ignorance (wuming, ignorance), far from good teachers, and full of doubts. They cannot listen to and receive such a dharma, but instead create obstacles, unable to uphold, recite, practice, and thus unable to attain realization. 'Some Bodhisattvas (Pusa) have wisdom and skill, like the void, unattached to anything, and in all dharmas of the world, they do not have the thought of dharma, let alone other thoughts? They can enter this practice of dharma. Those with little wisdom may have such thoughts in the formless (wuse, non-material phenomena), hoping to enter this practice of dharma, falsely generating thoughts of action in the formless, briefly speaking, even in feeling (shou, sensation), thought (xiang, thought), action (xing, action), and consciousness (shi, consciousness), it is like this, as rupa does, like the consciousness of space, so is my consciousness; as that consciousness is, so is the Tathagata's consciousness; as the Tathagata's consciousness is, so is that consciousness of all sentient beings; as the consciousness of all sentient beings is, so is that consciousness of all trees, forests, and herbs; as the consciousness of all trees, forests, and herbs is, so is the consciousness of all realms combined. That consciousness of space, as well as my consciousness, the Tathagata's consciousness, the consciousness of all sentient beings, the consciousness of all trees, forests,' --------------------------------------------------------------------------------
Chinese
草识、一切界和合识，无二相。不可知，不可分别，不生，无等等，无行，不可作名字，非法非非法，非法界非非法界所摄，非虚空非非虚空。众生愚痴不觉不知，无智少智少闻，嫉妒悭贪或着，妒嫉结缚无明网覆，为恶知识之所摄者各自迷惑，欲闻是法而作障碍，不能受持读诵修行而有解证。 “有诸菩萨善巧智慧无所住着，于一切法不得法想，何况余想？彼等能于此行中行。诸小智等，于此法行所不能知。”说此五种色等平等出离诸行无有坏散无别法时，大地震动虚空雨华。 尔时，难调菩萨摩诃萨白佛言：“世尊！何因何缘大地震动虚空雨华？” 佛告难调菩萨摩诃萨言：“善男子！此是由彼说五阴空，无二无别，无有所住，无可言说，无有藏积，无有散坏，无有边量，不乐颠倒。” 说是诸佛自在处时，有百千亿那由他数诸天，皆得无生法忍。于此众中，诸比丘、比丘尼、优婆塞、优婆夷五千人等，皆亦得于无生法忍，于未来世当得作佛，号曰不可说阴聚所生如来、应供、正遍知，当出于世，劫名无住，以此因缘大地震动而雨众华。 尔时，女人得男身者皆共同声，而说偈言： “虚妄非虚妄， 虚妄虚妄爱， 如实知此等， 是故皆授记。 我等知如是， 一 现代汉语译本 草识（一种原始的、未分化的意识）、一切界和合识（所有界结合在一起的意识），没有两种不同的相状。它们不可知，不可分别，不生起，没有可以比拟的事物，没有造作，无法用名字来称呼，既不是法也不是非法，既不属于法界也不属于非法界所包含，既不是虚空也不是非虚空。众生愚痴，不觉悟也不知晓，没有智慧或只有少量智慧，很少听闻佛法，心怀嫉妒和悭吝，或者执着于事物，被嫉妒的束缚和无明的罗网所覆盖，被恶知识所引导而各自迷惑，想要听闻这种法却设置障碍，不能接受、持诵、修行并获得证悟。 ‘有些菩萨具有巧妙的智慧，没有执着，对于一切法不产生法的概念，更何况其他的概念？他们能够在这种修行中行进。那些小智慧的人，无法了解这种法行。’当宣说这五种色等平等，出离诸行，没有坏散，没有差别法的时候，大地震动，虚空中降下花雨。 这时，难调菩萨摩诃萨（难以调伏的菩萨）对佛说：‘世尊！是什么原因和缘故导致大地震动，虚空中降下花雨？’ 佛告诉难调菩萨摩诃萨说：‘善男子！这是因为宣说了五阴（色、受、想、行、识）是空性的，没有两种不同的相状，没有差别，没有可以安住的地方，无法用语言表达，没有可以储存积累的东西，没有散坏，没有边际和限量，不乐于颠倒。’ 当宣说诸佛的自在境界时，有百千亿那由他（极大的数量单位）诸天，都获得了无生法忍（对不生不灭之法的证悟）。在这个集会中，诸比丘（出家男众）、比丘尼（出家女众）、优婆塞（在家男众）、优婆夷（在家女众）五千人等，也都获得了无生法忍，在未来世将要成佛，佛号为不可说阴聚所生如来（如来十号之一）、应供（如来十号之一）、正遍知（如来十号之一），将出现在世间，劫名为无住，因为这个因缘，大地震动并且降下众多的花朵。 这时，由女人转为男身的人都共同发出声音，而说偈颂： ‘虚妄不是非虚妄， 虚妄是虚妄的爱， 如实地知晓这些， 所以都被授记。 我等知晓如是， 一'
English
English version Consciousness of the element of perception, and the combined consciousness of all realms, are not of two different forms. They are unknowable, indistinguishable, unarising, without equal, without action, unnameable, neither Dharma nor non-Dharma, neither included in the realm of Dharma nor the realm of non-Dharma, neither void nor non-void. Sentient beings are foolish, unawakened and unknowing, without wisdom or with little wisdom, with little learning, jealous and stingy, or attached, bound by the fetters of jealousy and covered by the net of ignorance, led astray by evil teachers, each confused, desiring to hear this Dharma but creating obstacles, unable to receive, uphold, recite, practice, and attain realization. ‘There are Bodhisattvas who possess skillful wisdom, without attachment, who do not generate the thought of Dharma regarding all Dharmas, let alone other thoughts? They are able to practice in this practice. Those of small wisdom are unable to know this Dharma practice.’ When it was said that these five skandhas (form, feeling, perception, mental formations, and consciousness) are equal, liberated from all actions, without destruction or scattering, without separate Dharmas, the great earth shook and flowers rained down from the sky. At that time, the Bodhisattva Mahasattva Difficult-to-Tame (Nandiyatara Bodhisattva Mahasattva) said to the Buddha: ‘World Honored One! What is the cause and condition for the great earth to shake and flowers to rain down from the sky?’ The Buddha told the Bodhisattva Mahasattva Difficult-to-Tame: ‘Good man! This is because it has been proclaimed that the five skandhas are empty, without two different forms, without distinction, without a place to abide, inexpressible, without storage or accumulation, without scattering or destruction, without boundaries or limits, and not delighting in inversion.’ When the realm of the Buddhas' self-mastery was proclaimed, hundreds of thousands of billions of nayutas (extremely large units of number) of devas (gods) all attained the Tolerance of the Non-Arising of Dharmas (anutpattika-dharma-kshanti). In this assembly, five thousand bhikshus (monks), bhikshunis (nuns), upasakas (laymen), and upasikas (laywomen) also attained the Tolerance of the Non-Arising of Dharmas, and in the future will become Buddhas, named Tathagata (one of the ten titles of a Buddha), Arhat (one of the ten titles of a Buddha), Samyak-sambuddha (one of the ten titles of a Buddha), Born from the Inexpressible Aggregate of Skandhas, who will appear in the world, in a kalpa (aeon) named Non-Abiding. Because of this cause and condition, the great earth shook and rained down many flowers. At that time, those women who had obtained male bodies all spoke in unison, reciting the following verse: ‘Falsehood is not non-falsehood, Falsehood is the love of falsehood, Knowing these as they truly are, Therefore, all are given predictions. We know thus, One’
Chinese
切皆虚妄， 今得丈夫身， 我等皆具足。 我闻虚妄已， 知解不生疑， 如是还虚妄， 实无有知说。 无实无实中， 诱诳诸众生， 不知无实故， 无所有教说。 于中无所减， 亦无有增益， 于中无示现， 但以假名说。 平等无危险， 说无有散处， 既无有等等， 何况有胜者？ 其色似色形， 其色色色故， 若知色虚妄， 无有可实者。 受似于触形， 以受故为受， 知受虚妄已， 彼无有可实。 想为欲想者， 其识以想现， 知想虚妄已， 彼无真实处。 诸行无自在， 假名示现行， 知诸行虚妄， 彼无有真实。 识以了知义， 是故示现识， 若知识虚妄， 恒常如虚空。 如是皆虚妄， 所有世忧愁， 彼愚辈不知， 以住我见故。 彼等无所安， 彼等无所遣， 彼无有住处， 愚辈而不知。 此法不易知， 寂灭句难解， 住懈怠我想， 为恶作所覆， 不见无所有， 不闻彼所说， 无所可说处， 于中无所置。” 尔时，诸女转男身者说此偈已，供养佛故五体投地，顶礼佛足。而说偈言： “南无最大力， 一切世无上， 世尊有大恩， 现代汉语译本 一切都是虚妄不实的。 如今我们获得了男子之身，我们都已具足。 我听闻了虚妄的道理后，理解透彻不再有疑惑， 像这样认识到一切都是虚妄的，实际上没有什么可以被认知和述说的。 在无实之中，却诱骗着众生， 因为不知道无实的道理，所以才会有种种的教说。 在这其中，没有什么可以减少的，也没有什么可以增加的， 在这其中，没有什么可以示现的，只是用假名来述说。 平等之中没有危险，述说也没有散乱之处， 既然没有同等者，又哪里来的胜者呢？ 色，看起来像是色的形状，因为色本身就是空无的， 如果知道色是虚妄的，就没有什么是真实的。 受，类似于触的形状，因为感受才称之为受， 知道受是虚妄的之后，它就没有什么是真实的。 想，是想要去想，其识通过想而显现， 知道想是虚妄的之后，它就没有真实之处。 诸行没有自在，只是假名示现为行， 知道诸行是虚妄的，它就没有真实。 识，以了知为意义，所以示现为识， 如果知道识是虚妄的，它就恒常如虚空一般。 像这样一切都是虚妄的，所有的世间忧愁， 那些愚笨的人不知道，因为他们执着于我见。 他们无所安宁，他们无所舍弃， 他们没有安住之处，愚笨的人却不知道。 此法不易知晓，寂灭之句难以理解， 安住在懈怠的我想法中，被恶业所覆盖， 不见无所有，不听闻他们所说， 没有可以述说之处，于其中无所安置。 这时，那些由女子转为男子身的人，说完这些偈颂后，为了供养佛陀，五体投地，顶礼佛足。并说了这样的偈颂： 顶礼（南无 namo）具有最大力量的，一切世间无上的， 世尊（世尊 shizun）您有大恩德，
English
English version Everything is false and unreal. Now that we have obtained a male body, we are all complete. Having heard the principle of falsity, I understand it thoroughly and have no more doubts. Recognizing everything as false in this way, there is actually nothing to be known or spoken of. In the midst of the unreal, beings are deceived, Because they do not know the principle of the unreal, there are all sorts of teachings. Within this, there is nothing to be reduced, nor is there anything to be increased. Within this, there is nothing to be manifested, but only spoken of with false names. In equality, there is no danger, and there is no scattered place to speak of. Since there is no equal, where does the superior come from? Form looks like the shape of form, because form itself is empty, If you know that form is false, there is nothing that is real. Feeling is similar to the shape of touch, because of feeling it is called feeling, Knowing that feeling is false, there is nothing real about it. Thought is wanting to think, and its consciousness manifests through thought, Knowing that thought is false, there is no real place in it. All actions are not self-existent, but are falsely manifested as actions, Knowing that all actions are false, there is no reality in them. Consciousness takes knowing as its meaning, so it manifests as consciousness, If you know that consciousness is false, it is always like empty space. Like this, everything is false, all the sorrows of the world, Those foolish people do not know, because they are attached to the view of self. They have no peace, they have nothing to abandon, They have no place to dwell, but foolish people do not know. This Dharma (法 Dharma) is not easy to know, the phrase of Nirvana (寂灭寂灭) is difficult to understand, Dwelling in the thought of laziness, covered by evil deeds, Not seeing the absence of all things, not hearing what they say, There is no place to speak of, and nothing to be placed within it. At this time, those who had changed from female to male bodies, after reciting these verses, prostrated themselves with their five limbs to the ground and bowed at the Buddha's (佛 Buddha) feet in order to make offerings to the Buddha. And they spoke these verses: Homage (Namo 南无) to the one with the greatest power, the unsurpassed one in all the world, World Honored One (世尊 Shizun), you have great kindness, -------------------------------------------------------------------------------- 其等无所著。” 说是偈已，礼敬世尊合掌而住。