Chinese
入诸佛神通，一心念时即见诸佛神通力故，一切众生即一众生，一众生即一切众生，然彼一切我亦不见。 “世尊！我于彼时作如是念：‘诸佛神通不可思议！如我见佛大神通等。’我于彼时更求诸佛大德神通亦无厌足，我求彼时更转信入更复专念，思惟触证令增广故。世尊！我于彼时见此三千大千世界四方所有毗富罗山，佛及四众天人修罗，诸世界等皆成大海，清净无浊更无余相。 “世尊！我于彼时复作是念：‘呜呼诸佛神通如是！’世尊！我念佛神通时，即见世尊坐彼水中而水不着。我复见有庵摩罗果，及菩提果无所缺坏，绕佛三匝住在佛前，佛为说法，复说诸佛大神通等。为说法时成菩萨形，顶礼佛已即没不现。复见世尊在毗富罗山为众说法，如是略说乃至成火，又成萤火，又复成风、大毗罗果，是则成地如大母指。一切世间即一世间，一世间即一切世间，彼诸世间复成无智彼则真体。我于彼时于佛神通如是触证，思惟是已不生疑惑。亦不恐怖心虑不行。 “尔时，有一如来形像在我前住，而谓我言：‘汝善男子！于几时行六波罗蜜，而能信此佛大神通广思惟证？’世尊！我于彼时白彼佛言：‘如所言六波罗蜜者。为是何谓？’彼告我言：‘所谓檀波罗蜜、尸波罗蜜、羼提波罗蜜、毗梨耶 现代汉语译本：进入诸佛的神通境界，一心念诵时就能见到诸佛的神通力，因此一切众生即是一个众生，一个众生即是一切众生，然而那一切我也没有看见。 ‘世尊！我在那时这样想：‘诸佛的神通不可思议！就像我见到的佛的大神通等等。’我在那时更加寻求诸佛的大德神通，也没有厌倦满足，我寻求那时更加转为信入，更加专心念诵，思惟触证，使之增长广大。世尊！我在那时见到这三千大千世界四方所有的毗富罗山（Vipula Mountain），佛和四众弟子、天人、阿修罗，诸世界等等都变成大海，清净没有浑浊，更没有其他的形相。 ‘世尊！我在那时又这样想：‘呜呼！诸佛的神通是这样的！’世尊！我念诵佛的神通时，就见到世尊坐在那水中，而水没有沾着世尊。我又见到有庵摩罗果（Amra fruit），以及菩提果（Bodhi fruit）没有缺损损坏，绕佛三圈，住在佛前，佛为他们说法，又说诸佛的大神通等等。为他们说法时，变成菩萨的形状，顶礼佛后就消失不见。又见到世尊在毗富罗山（Vipula Mountain）为大众说法，像这样简略地说，乃至变成火，又变成萤火，又变成风、大毗罗果（Vipula fruit），这就变成地，像大拇指一样。一切世间即是一个世间，一个世间即是一切世间，那些世间又变成没有智慧，那就是真体。我在那时对于佛的神通这样触证，思惟之后不生疑惑，也不恐怖，心虑不行。 ‘那时，有一个如来的形像在我面前站立，对我说：‘你这位善男子！在什么时候修行六波罗蜜（Six Paramitas），而能够相信这佛的大神通，广泛地思惟证悟？’世尊！我在那时对那位佛说：‘像您所说的六波罗蜜（Six Paramitas），这是什么意思？’他告诉我：‘所谓檀波罗蜜（Dana Paramita 布施波罗蜜）、尸波罗蜜（Sila Paramita 持戒波罗蜜）、羼提波罗蜜（Ksanti Paramita 忍辱波罗蜜）、毗梨耶
English
English version: Entering the divine powers of all Buddhas, when reciting with a single mind, one immediately sees the divine power of all Buddhas. Therefore, all sentient beings are one sentient being, and one sentient being is all sentient beings. However, I did not see all of that. 'World Honored One! At that time, I thought thus: 'The divine powers of all Buddhas are inconceivable! Just like the great divine powers of the Buddha that I have seen, and so on.' At that time, I further sought the great virtuous divine powers of all Buddhas, and I was never weary or satisfied. At the time I sought, I further turned to faith and entered, and I was even more focused on reciting, contemplating, and touching upon realization, causing it to increase and expand. World Honored One! At that time, I saw that all the Vipula Mountains (Vipula Mountain) in the four directions of this three-thousand-great-thousand world, the Buddha and the fourfold assembly, gods, humans, asuras, and all the worlds, etc., all turned into a great ocean, pure and without turbidity, and without any other forms. 'World Honored One! At that time, I again thought thus: 'Alas! The divine powers of all Buddhas are like this!' World Honored One! When I recited the divine powers of the Buddha, I immediately saw the World Honored One sitting in that water, and the water did not adhere to the World Honored One. I also saw Amra fruits (Amra fruit) and Bodhi fruits (Bodhi fruit) without any defects or damage, circling the Buddha three times, dwelling before the Buddha. The Buddha spoke the Dharma for them, and also spoke of the great divine powers of all Buddhas, and so on. When speaking the Dharma for them, they transformed into the form of Bodhisattvas, prostrated to the Buddha, and then disappeared. I also saw the World Honored One speaking the Dharma for the assembly on Vipula Mountain (Vipula Mountain), like this briefly speaking, even transforming into fire, and also transforming into fireflies, and also transforming into wind, Vipula fruits (Vipula fruit), and this then transformed into earth, like a great thumb. All worlds are one world, and one world is all worlds. Those worlds then transformed into no wisdom, and that is the true essence. At that time, I touched upon the divine powers of the Buddha in this way, and after contemplating, I did not give rise to doubt, nor was I terrified, and my mind did not wander. 'At that time, an image of a Tathagata stood before me and said to me: 'Good man! For how long have you practiced the Six Paramitas (Six Paramitas) that you are able to believe in this great divine power of the Buddha, and extensively contemplate and realize it?' World Honored One! At that time, I said to that Buddha: 'As you said, the Six Paramitas (Six Paramitas), what does this mean?' He told me: 'What is called Dana Paramita (Dana Paramita, Perfection of Giving), Sila Paramita (Sila Paramita, Perfection of Morality), Ksanti Paramita (Ksanti Paramita, Perfection of Patience), Virya --------------------------------------------------------------------------------
Chinese
波罗蜜、禅波罗蜜、般若波罗蜜。汝善男子、如是名为六波罗蜜，行已当得证入诸佛大神通中，汝已成佛大神通已。’ “我时白言：‘是故，世间诸天及人阿修罗等，听我今说，现今世尊为我证明，于诸法中得无碍智。世尊现知，如我今说，我未曾行六波罗蜜，而得证于佛大神通。我今始闻六波罗蜜，我本前际堕黑闇中不可得知。今见世尊及无所有菩萨所问，世尊解释，我既闻已于诸法中无复黑闇，于诸阴聚分别法中得无所著。而说偈言： “‘我得寂静智， 无复有所著， 今已脱诸苦， 现得不动乐， 寂静无比智， 寂无有所寂。 为何事布施？ 多百尔所劫， 我无布施行， 已证无比寂。 布施中何作？ 彼施不为寂， 寂静无比智， 寂无有寂处。 为何事持戒？ 多百尔所劫， 我今不持戒， 已证无比寂。 寂中无持戒， 戒亦不为寂， 已知无比寂， 所寂无寂处。 为何事修忍？ 多百尔所劫， 我今不修忍， 已证无比寂。 寂中何所忍？ 忍亦不为寂， 已知无比寂， 所寂无寂处。 为何而精进？ 多百尔所劫， 我不行精进， 已证无比寂。 寂中用进为， 现代汉语译本 ‘波罗蜜（Pāramitā，到彼岸）、禅波罗蜜（Dhyāna Pāramitā，禅定到彼岸）、般若波罗蜜（Prajñā Pāramitā，智慧到彼岸）。你这位善男子，像这样名为六波罗蜜，修行之后应当能够证入诸佛的大神通之中，你已经成就了佛的大神通了。’ 我当时禀告说：‘因此，世间诸天以及人、阿修罗（Asura，非天）等，听我今天说，现在世尊为我证明，我在诸法之中得到了无碍的智慧。世尊现在知道，就像我现在所说，我未曾修行六波罗蜜，却证得了佛的大神通。我今天才第一次听到六波罗蜜，我原本在过去一直处于黑暗之中，无法得知。现在见到世尊以及无所有菩萨（菩萨名），世尊为我解释，我听闻之后在诸法之中不再有黑暗，在诸阴聚分别法中得到了无所执著。’ 于是说了偈颂： ‘我获得了寂静的智慧，不再有任何执著， 现在已经脱离了各种痛苦，现在获得了不动的快乐， 寂静是无比的智慧，寂静之中没有可以寂静的地方。 为了什么事要布施呢？要经历许多百千亿劫， 我没有进行布施，就已经证得了无比的寂静。 在布施中做什么呢？那样的布施不能达到寂静， 寂静是无比的智慧，寂静之中没有寂静之处。 为了什么事要持戒呢？要经历许多百千亿劫， 我现在不持戒，就已经证得了无比的寂静。 在寂静之中没有持戒，持戒也不能达到寂静， 已经知道了无比的寂静，所寂静之处没有寂静之处。 为了什么事要修忍辱呢？要经历许多百千亿劫， 我现在不修忍辱，就已经证得了无比的寂静。 在寂静之中忍受什么呢？忍辱也不能达到寂静， 已经知道了无比的寂静，所寂静之处没有寂静之处。 为了什么事要精进呢？要经历许多百千亿劫， 我不进行精进，就已经证得了无比的寂静。 在寂静之中用精进做什么呢？’
English
English version 'Dāna Pāramitā (Perfection of Giving), Dhyāna Pāramitā (Perfection of Meditation), Prajñā Pāramitā (Perfection of Wisdom). You, virtuous man, these are called the Six Pāramitās. Having practiced them, you should attain and enter into the great spiritual powers of all Buddhas. You have already accomplished the great spiritual powers of a Buddha.' I then said: 'Therefore, the gods, humans, Asuras (non-god beings) and others in the world, listen to what I say today. Now the World-Honored One is testifying for me that I have attained unobstructed wisdom in all dharmas. The World-Honored One now knows, as I am now saying, that I have not practiced the Six Pāramitās, yet I have attained the great spiritual powers of a Buddha. Today is the first time I have heard of the Six Pāramitās. Originally, in the past, I was in darkness and could not know. Now I see the World-Honored One and the Nothing-Possessing Bodhisattva (name of a Bodhisattva), and the World-Honored One explains to me. Having heard this, I no longer have darkness in all dharmas, and in the aggregates of skandhas, I have attained non-attachment in the discriminating dharmas.' Then he spoke in verse: 'I have attained the wisdom of stillness, and no longer have any attachments, Now I have escaped all suffering, and now I have attained the joy of immovability, Stillness is incomparable wisdom, and in stillness there is no place to be still. For what reason should one give alms? For many hundreds of thousands of kalpas, I have not given alms, yet I have already attained incomparable stillness. What does one do in giving alms? That giving does not lead to stillness, Stillness is incomparable wisdom, and in stillness there is no place of stillness. For what reason should one uphold precepts? For many hundreds of thousands of kalpas, Now I do not uphold precepts, yet I have already attained incomparable stillness. In stillness there is no upholding of precepts, and upholding precepts does not lead to stillness, I have already known incomparable stillness, and the place of stillness has no place of stillness. For what reason should one cultivate patience? For many hundreds of thousands of kalpas, Now I do not cultivate patience, yet I have already attained incomparable stillness. What does one endure in stillness? Endurance does not lead to stillness, I have already known incomparable stillness, and the place of stillness has no place of stillness. For what reason should one be diligent? For many hundreds of thousands of kalpas, I do not practice diligence, yet I have already attained incomparable stillness. What is the use of diligence in stillness?'
Chinese
寂灭无精进， 已知无比寂， 所寂无寂处。 为何而修禅？ 多百尔所劫， 我今不修禅， 已证无比寂。 于中用禅为？ 寂中无禅定， 已知无比寂， 所寂无寂处。 为何修智慧？ 多百尔所劫， 我未修智慧， 已知无比寂。 于中用智为？ 寂中无智慧， 何用施戒忍， 精进及禅定， 智慧等诸度， 何用多所行？ 我以无智故， 已知寂无比， 于中智何作？ 寂中无用智。 愿为我解释， 所有诸法中。 一切智自在， 尊无不知者。’ 彼问此义已， 两足尊为释： ‘如实真如等， 不散亦不合， 不取亦不舍， 汝今应当知。 于中及自他， 当更无有疑， 知佛神通已， 则离于我想， 亦复无言说， 自身舍无上。 觉佛神通已， 一切罪皆灭， 灭已无热恼， 故名持戒者。 闻佛神通已， 彼言大神通， 如实无思虑， 彼名忍辱者。 觉佛神通已， 彼心无怯弱， 更复生精进， 故名精进者。 觉佛神通已， 彼心不散乱， 舍一切诸相， 故名禅定者。 觉佛神通已， 彼不着三界， 现代汉语译本 寂灭之中没有精进， 已经了知那无与伦比的寂灭，所寂灭之处也没有寂灭之所。 为何还要修习禅定呢？经历了无数百千劫， 我现在不修习禅定，就已经证得了无与伦比的寂灭。 在这寂灭之中，禅定又有何用呢？寂灭之中本就没有禅定， 已经了知那无与伦比的寂灭，所寂灭之处也没有寂灭之所。 为何还要修习智慧呢？经历了无数百千劫， 我未曾修习智慧，就已经了知那无与伦比的寂灭。 在这寂灭之中，智慧又有何用呢？寂灭之中本就没有智慧， 又何须布施、持戒、忍辱， 精进以及禅定， 智慧等等诸波罗蜜（度，到达彼岸），又何须诸多修行呢？ 我因为没有智慧的缘故，反而了知了无与伦比的寂灭， 在这寂灭之中，智慧又能做什么呢？寂灭之中本就用不上智慧。 愿您为我解释，在所有诸法之中。 一切智慧自在，至尊您没有不知道的。’ 他问完这些道理后，两足尊（佛陀的尊称）为他解释： ‘如实真如（事物的真实本性）等等，不分散也不聚合， 不取也不舍，你现在应当知晓。 对于其中以及自身和他者，应当不再有任何怀疑， 了知佛陀的神通之后，就脱离了‘我’的执着， 也就不再有言语的表达，自身舍弃了无上的境界。 觉悟佛陀的神通之后，一切罪业都消灭， 罪业消灭之后就没有热恼，所以称为持戒者。 听闻佛陀的神通之后，他赞叹这是大神通， 如实而不加思虑，这样的人称为忍辱者。 觉悟佛陀的神通之后，他的内心没有怯懦， 更加生起精进之心，所以称为精进者。 觉悟佛陀的神通之后，他的内心不再散乱， 舍弃一切诸相，所以称为禅定者。 觉悟佛陀的神通之后，他不再执着于三界（欲界、色界、无色界），
English
English version In extinction, there is no striving, Having already known the incomparable extinction, there is no place of extinction where one extinguishes. Why then practice meditation? Through hundreds of thousands of kalpas (aeons), I do not practice meditation now, having already attained the incomparable extinction. What use is meditation in this? In extinction, there is no meditation, Having already known the incomparable extinction, there is no place of extinction where one extinguishes. Why then practice wisdom? Through hundreds of thousands of kalpas, I have not practiced wisdom, having already known the incomparable extinction. What use is wisdom in this? In extinction, there is no wisdom, What need is there for generosity, morality, patience, Diligence and meditation, Wisdom and other perfections (pāramitā, going to the other shore), what need is there for many practices? Because of my lack of wisdom, I have already known the incomparable extinction, What does wisdom do in this? In extinction, there is no use for wisdom. May you explain to me, among all dharmas (teachings, phenomena). All wisdom is unhindered, the Honored One knows all.’ Having asked this meaning, the Two-Footed Honored One (an epithet for the Buddha) explained: ‘Suchness (tathatā, the true nature of things) as it is, neither scattered nor combined, Neither grasping nor abandoning, you should know this now. Regarding within and self and others, there should be no more doubt, Having known the Buddha’s supernormal powers (abhijñā), then one is free from the thought of ‘I’, And there is also no verbal expression, oneself abandoning the unsurpassed. Having awakened to the Buddha’s supernormal powers, all sins are extinguished, Having been extinguished, there is no heat or vexation, therefore one is called a keeper of morality. Having heard of the Buddha’s supernormal powers, he said, ‘Great supernormal powers,’ As it is, without deliberation, that one is called patient. Having awakened to the Buddha’s supernormal powers, his mind has no timidity, Further generating diligence, therefore one is called diligent. Having awakened to the Buddha’s supernormal powers, his mind is not scattered, Abandoning all characteristics, therefore one is called meditative. Having awakened to the Buddha’s supernormal powers, he is no longer attached to the three realms (desire realm, form realm, formless realm), -------------------------------------------------------------------------------- 超越诸障碍， 故名智度者。 是行一切处， 诸度调伏者， 觉知一切佛， 是名佛神通。’”