English
English version: Wherever they are, all those who, together with these women who have transformed their roots, share language and food, and engage in mutual entertainment and play, using various matters and diverse means, at that time and in that place, cause these people to generate the aspiration for Bodhi (bodhi, enlightenment) and draw near to the Buddha-dharma. Why is that? Good son! This Anupalabdhi Bodhisattva (Anupalabdhi Bodhisattva), in the past, at the places of all the Tathagatas (Tathagatas, thus-gone ones), has offered and revered with all kinds of joyful implements, planted all kinds of good roots, and has already fulfilled them, having made such vows, therefore he is able to fulfill wishes and fulfill the intentions of discernment. This good son thus teaches and matures sentient beings, teaching them to enter into the meaning of words, to enter into the place of non-arising of all Dharma-bodies, the place of non-attainment, causing them to enter and awaken, and in such teachings, he does not allow them to be lost, causing them to attain the Buddha-dharma. ‘Good son! This Anupalabdhi Bodhisattva teaches sentient beings, and among those beings, not one will fall into the evil realms, and not one will fail to be reborn in the past Buddha-lands taught by the teacher. Good son! Those beings will also attain Bodhi in this way, just as this Anupalabdhi Bodhisattva has attained.‘ At that time, Saṃśayotpādana Bodhisattva (Saṃśayotpādana Bodhisattva), having heard the excellent teachings from the Buddha, the World-Honored One, eliminated all doubts, and spoke the following verses: ‘Sentient beings hear and learn the means within, like this diligently cultivate, named Anupalabdhi (Anupalabdhi). Pure and upright, gentle in heart, with soft intentions and without jealousy, also without timidity or weakness, named Anupalabdhi.’ ‘Combining many words, and speaking such meanings, all that exists cannot be seen, nor can it be touched. Non-dual and inseparable, unattainable, with nothing remaining unseen, unspeakable yet spoken, such Dharma teaching is incomparable.’ At that time, Jñānālokā Nanda (Jñānālokā Nanda) said to Saṃśayotpādana Bodhisattva: ‘Good son! By whose power are you able to speak these verses?’ He replied: ‘My body is such, knowing that these sounds come from the body of Anupalabdhi Bodhisattva (Anupalabdhi Bodhisattva). Good sister, you should know that the sounds of these verses are not coming from my own body.’ At that time, --------------------------------------------------------------------------------
Chinese
阇那那修多女而白佛言：“希有世尊！是无所有菩萨，乃至能得不思议法，皆已具足，能以种种方便开示，彼无所有之处说法。” 佛告彼言：“如是，如是。善女人！如汝所说。” 尔时，两时无有出生菩萨而白佛言：“世尊！我能辩说无所有所问修多罗。” 佛言：“两时无有出生菩萨！汝今为辩说诸菩萨摩诃萨境界广境界，无碍无可得，无边无畔际，发起多闻与利益故。以善巧智，如诸菩萨摩诃萨，为自境界增长，无著无可得处，无边无畔际处。诸多闻利益，欲于善巧方便法中，教令建立开现处故，当速成就菩提道故。” 尔时，两时无有出生菩萨摩诃萨，而说偈言： “善说此经已， 正念入禅定， 当觉一切法， 显示此经典。 令觉一切义， 及如文字等， 所有修多罗， 诸佛之所说。 显现一切义， 彼此皆相见， 无量不思议。 皆经善说处。 此经法知已， 庄严义文字， 诸法无缺少， 一切不思议。 阴界诸入等， 当得方便智， 随顺十二缘， 一切声一声， 一声一切声， 诸声等和合。 于此经觉悟， 所有诸心者， 众生所思觉， 计我所思者， 一切心所因， 一切皆能知， 是等诸思觉 现代汉语译本 阇那那修多女（Jananasutra，智慧之线）对佛说：‘希有啊，世尊！这位无所有菩萨（Asamudita Bodhisattva），竟然能够获得不可思议的法，并且已经完全具备，能够用种种方便来开示那无所有之处的说法。’ 佛告诉她说：‘是的，是的。善女人！正如你所说。’ 这时，两时无有出生菩萨（Dvasakala-anupada Bodhisattva）对佛说：‘世尊！我能够辩说关于无所有所问的修多罗（Asamudita-pariprccha Sutra）。’ 佛说：‘两时无有出生菩萨！你现在可以为了发起多闻和利益，辩说诸菩萨摩诃萨（Bodhisattva-mahasattva，大菩萨）的境界，那广大无碍、无可得、无边无际的境界。用善巧的智慧，如同诸菩萨摩诃萨一样，为了自身境界的增长，那无著、无可得之处，无边无际之处。为了让众多听闻者获益，为了在善巧方便法中，教令他们建立和显现，为了迅速成就菩提道，你现在可以辩说。’ 这时，两时无有出生菩萨摩诃萨，说了以下偈颂： ‘善妙地说完此经后，以正念进入禅定， 应当觉悟一切法，显示这部经典。 令觉悟一切义理，以及如文字等等， 所有修多罗，都是诸佛所说。 显现一切义理，彼此都能相见， 无量不可思议，都在善妙的说法之处。 了解这部经的法义后，用义理和文字来庄严， 诸法没有缺少，一切都不可思议。 阴、界、诸入等等，应当获得方便的智慧， 随顺十二因缘，一切声音归于一声， 一声即一切声，诸声平等和合。 对于这部经的觉悟，所有那些有心的人， 众生所思所觉，计较于我所思的， 一切心所生之因，一切都能知晓， 这些思觉等等。’
English
English version Jananasutra (The Thread of Wisdom), addressed the Buddha, saying: 'It is wonderful, O Bhagavan! That this Asamudita Bodhisattva (Bodhisattva of Non-Possession), is even able to obtain inconceivable dharmas, and is already fully equipped to explain the teaching of that place of non-possession with various skillful means.' The Buddha said to her: 'So it is, so it is. Good woman! Just as you say.' Then, Dvasakala-anupada Bodhisattva (Bodhisattva of No Birth at Two Times) addressed the Buddha, saying: 'O Bhagavan! I am able to expound on the Asamudita-pariprccha Sutra (Sutra of Questions on Non-Possession).' The Buddha said: 'Dvasakala-anupada Bodhisattva! Now you may expound on the realm of the Bodhisattva-mahasattvas (Great Bodhisattvas), that vast, unobstructed, unattainable, boundless, and limitless realm, for the sake of initiating much learning and benefit. With skillful wisdom, like the Bodhisattva-mahasattvas, for the increase of their own realm, that place of non-attachment, unattainability, boundlessness, and limitlessness. For the benefit of many listeners, to teach and establish them in skillful means, to reveal that place, and to quickly accomplish the path to Bodhi, you may now expound.' Then, Dvasakala-anupada Bodhisattva-mahasattva, spoke the following verses: 'Having well spoken this sutra, entering samadhi with right mindfulness, One should awaken to all dharmas, revealing this sutra. Causing awakening to all meanings, and like the letters, etc., All the sutras, are spoken by the Buddhas. Revealing all meanings, seeing each other, Immeasurable and inconceivable, all are in the place of well-spoken teachings. Having understood the dharma of this sutra, adorning with meaning and letters, All dharmas are without lack, everything is inconceivable. Aggregates, realms, entrances, etc., one should obtain skillful wisdom, Following the twelve links of dependent origination, all sounds are one sound, One sound is all sounds, all sounds are equally harmonized. Awakening to this sutra, all those who have minds, What beings think and perceive, calculating what I think, All causes of mental activity, all can be known, These thoughts and perceptions, etc.'
Chinese
， 彼无有思处。 于此经觉悟， 亦无有思者， 于自及与他， 一切悉能知。 如心所转行， 照诸法如镜， 说此修多罗， 于彼此等见。 彼等还觉此， 一切非为一， 不见别多说， 一切文句离。 若见于此经， 彼为众生说， 众生非此彼， 令彼众生脱， 住着不动处， 知一切虚妄。 以虚妄为说， 既知虚妄已， 不着虚妄中， 无有所生道。 诸佛见一切， 于此无不觉。 能觉此经者， 一切功业处， 咒术医方智， 及时智所生， 皆此经觉悟。 一切一切智， 所有不可数， 彼一切次第， 于此经悉知。 一切见舍已， 众生所迷惑， 若知于此经， 不着彼名字。 众生著令脱， 彼相所覆者， 此经威力故， 于中得实证。 若学此经者， 彼得一切报， 天上及人中， 一切功德具。 此是教师法， 此即是父母， 和上阿阇梨， 亦是善知识。 此知足少欲， 具足诸头陀， 此所修资财， 皆为彼当作。 若有大众生， 欲说多种法， 应当学此经， 学一切法处。 若有大众生， 欲说多种法， 彼应学此经。 一切法持处， 生 现代汉语译本 彼处没有思虑之处。 对于此经能够觉悟，也没有思虑者， 对于自身以及他人，一切都能够知晓。 如同心念所转变的行为，像镜子一样照见诸法， 宣说这部修多罗（Sutra，经），对于彼此平等看待。 他们也能够觉悟到这一点，一切并非单一不变， 不执着于分别和多余的言说，一切的文字和语句都超越。 如果能够理解这部经，就为众生宣说， 众生并非此亦非彼，让他们从中解脱， 安住于不动摇的境界，知晓一切都是虚妄。 以虚妄作为说法，既然已经知晓虚妄， 就不执着于虚妄之中，没有产生任何事物的道路。 诸佛能够看见一切，对于此经没有不能觉悟的。 能够觉悟这部经的人，一切功德事业的所在， 咒术、医方之智慧，以及时节因缘所生的智慧， 都能够从此经中觉悟。一切的一切智， 所有不可计数的智慧，他们的一切次第， 都能够在此经中完全知晓。舍弃一切见解之后， 众生所迷惑的事物，如果能够了解这部经， 就不执着于那些名字。让执着的众生从中解脱， 那些被表象所覆盖的人，凭借这部经的威力， 在其中能够得到真实的证悟。如果学习这部经， 他们能够得到一切的果报，在天上和人间， 一切的功德都能够具足。这部经是教师的法则， 这部经就是父母，和尚（Upadhyaya，亲教师）和阿阇梨（Acarya，轨范师）， 也是善知识。这部经使人知足少欲， 具足各种头陀行（dhūta，苦行），这部经所修的资财， 都是为了他们而作。如果有众多众生， 想要宣说多种多样的法，应当学习这部经， 学习一切法的所在之处。如果有众多众生， 想要宣说多种多样的法，他们应当学习这部经。 一切法的持守之处，生
English
English version There is no place for thought there. Having awakened to this Sutra, there is also no thinker, Knowing all about oneself and others. Like the actions transformed by the mind, illuminating all dharmas like a mirror, Speaking this Sutra, seeing equality in both. They also awaken to this, that all is not one, Not seeing separate and multiple speech, all words and sentences are transcended. If one sees this Sutra, they speak it for sentient beings, Sentient beings are neither this nor that, liberating them from it, Dwelling in an unmoving place, knowing all is illusory. Speaking with illusion, having known illusion, Not clinging to illusion, there is no path of arising. All Buddhas see everything, there is nothing they do not awaken to in this. Those who can awaken to this Sutra are the place of all meritorious deeds, The wisdom of mantras, medicine, and the wisdom born of timely conditions, All can be awakened to from this Sutra. All omniscience, All innumerable wisdoms, their entire order, Can be fully known in this Sutra. Having abandoned all views, The things that delude sentient beings, if one knows this Sutra, One does not cling to those names. Liberating clinging sentient beings, Those covered by appearances, through the power of this Sutra, Can attain true realization within it. If one studies this Sutra, They obtain all rewards, in heaven and among humans, All merits are complete. This is the law of the teacher, This is the mother and father, the Upadhyaya (preceptor) and Acarya (teacher), Also the good knowing friend. This knows contentment and few desires, Complete with all the dhūta (ascetic practices), the wealth cultivated by this Sutra, Is all done for them. If there are many sentient beings, Who wish to speak various dharmas, they should study this Sutra, Study the place of all dharmas. If there are many sentient beings, Who wish to speak various dharmas, they should study this Sutra. The place of upholding all dharmas, born -------------------------------------------------------------------------------- 处皆当得， 少病长寿命， 常得诸禅定。 随顺此经已， 身常受安乐， 心亦得常乐。 若能证此经， 口业悉具足， 如是差别法， 彼当得随顺。 若能证此经， 即总持诸经， 若能如是证， 如此经中说。 彼等皆知经， 诸佛有所说， 所有诸文字， 所说诸法者。 若闻于此经， 则离于文字， 诸法离文字， 以文字说法， 文字非是法， 文字非非法。 彼等于此经， 住于菩提中， 彼等于此求， 世间最名闻。”
Chinese
尔时，两时无有出生菩萨说此偈已，顶礼世尊右绕三匝，即于佛前没而不现。 尔时，众中有一菩萨名无所续，而白佛言：“世尊！此两时无有出生菩萨，从何而来？” 佛言：“从如所来，还如是去。” 彼菩萨言：“世尊！彼云何来？复云何去？” 佛言：“如影幻梦焰响虚空，及与空无相无愿无作，离欲寂灭无实无像，如是等聚分别遣来。汝今语我生于一切，一切众生，一切菩萨，一切诸佛，亦如影幻梦阳焰响虚空，及空无相无愿无作，离欲寂灭涅槃无实。彼等所有一切果报，及彼名字，彼等皆是我等所为，彼等及我，一切非一非二，非多非少，亦非有物，不可闻，不共具足，无有 现代汉语译本： 在任何地方都能如愿以偿， 少生疾病，寿命绵长，常常获得各种禅定。 遵循这部经书，身心常常感受安乐，如果能够证悟这部经书，口业就能圆满具足，像这样的殊胜之法，他们应当能够随顺。如果能够证悟这部经书，就总持一切经书，如果能够像这样证悟，就像这部经书中所说的那样。他们都知道经书，诸佛所说的一切，所有的文字，所说的诸法。 如果听闻这部经书，就能远离文字，诸法是离文字的，用文字说法，文字不是法，文字也不是非法。他们在这部经书中，安住于菩提之中，他们在此经中寻求，世间最广为人知的事物。 当时，两时无有出生菩萨说完这首偈颂后，顶礼世尊，右绕三匝，就在佛前消失不见。 当时，大众中有一位菩萨名叫无所续（Anunasamudaya bodhisattva），向佛陀说道：‘世尊！这位两时无有出生菩萨（Dvadasakalasamudaya bodhisattva），是从哪里来的呢？’ 佛陀说：‘从如（Tathata）而来，还如是去。’ 那位菩萨说：‘世尊！他是如何来的？又是如何去的呢？’ 佛陀说：‘如同影像、幻象、梦境、阳焰、回响、虚空，以及空无相、无愿、无作，远离欲望、寂灭、无实无像，像这样聚集分别遣除而来。你现在告诉我，生于一切，一切众生，一切菩萨，一切诸佛，也如同影像、幻象、梦境、阳焰、回响、虚空，以及空无相、无愿、无作，远离欲望、寂灭、涅槃无实。他们所有的一切果报，以及他们的名字，他们都是我们所为，他们和我，一切非一非二，非多非少，也不是有实物，不可听闻，不共同具足，没有……’