English
English version: ‘The World-Honored One teaches.’ Then the Brahman relinquished the梧桐(wutong) tree he held in his right hand and planted it on the Buddha’s right side. The Buddha again said to the Brahman: ‘Release! Release!’ The Brahman then relinquished the 合欢(hehuan) tree he held in his left hand and planted it on the Buddha’s left side. The Buddha again admonished: ‘Release! Release!’ The Brahman replied: ‘I only had two trees, and I have planted them on either side of the Buddha. Now I stand empty-handed. What more should I release?’ The Buddha told the Brahman: ‘I am not telling you to release the things in your hands. What I mean by release is to release your past, also to release your future, and also to release your present, so that there is no attachment in your mind. Only then can you escape the suffering of birth and death.’ Thereupon, the Buddha spoke in verse: ‘You should relinquish the root, and you should also relinquish the branch. If there is no attachment in the middle, then you can escape the origin of birth and death. If there are no six entrances (eye, ear, nose, tongue, body, mind) within, then external decay cannot advance. Relinquish the six emotions (form, sound, smell, taste, touch, dharma), and then you can quickly achieve the state of non-action.’ The Black Brahman, having heard what the Buddha said, thought to himself: ‘If I do not see a self, then I will understand that the mind is empty. The mind is originally empty, and medicine should be given according to the illness. My base mind has been opened and understood. It is like a blind man regaining sight, a deaf man regaining hearing, truly a universal awakening, thorough wisdom. Now I have encountered the Buddha, whose merit is immeasurable.’ Immediately, he came down, prostrated himself at the Buddha’s feet, and retreated to stand on one side. The Buddha, responding to his inherent nature, explained separately, revealed the Bodhimanda (place of enlightenment), and expounded the three doors of liberation (emptiness, signlessness, non-action). At that time, he immediately dwelt in the ground of non-retrogression, without a single worry, praised the Buddha’s merit, and spoke in verse: ‘Your light surpasses the sun and moon, your wisdom is like the great sea, your great compassion is boundless, and all directions joyfully revere you. Sentient beings flow in the three realms (desire realm, form realm, formless realm), for countless billions of years. You give the appropriate Dharma medicine according to the illness of sentient beings, proclaiming eloquent and unobstructed eloquence. Although you appear to enter birth and death, you revolve within it without coming or going, urging sentient beings to strive diligently. Sin and merit cannot be substituted. Strive diligently with effort, do not be harmed by desires, subdue the four Maras (skandhas Mara, kleshas Mara, death Mara, devaputra Mara).’ -------------------------------------------------------------------------------- 除， 道成无挂碍。”
Chinese
梵志白佛：“我迷已来，其日久矣！愿见垂愍，得为沙门！” 佛即听之。头发自堕，袈裟着身，威仪齐整，成为寂志。往诣阎王，而谓之曰：“卿本谓我余命七日，当堕地狱。今为沙门，神通已具，诸漏已尽，度于四渎，众病永除，犹大围屋。一时增寿七七日。诸苦已消，超外异术。自在住世，更无数劫。” 阎王答曰：“仁赖余福得遇佛。时应病授法，灭淫、怒、痴，神通悉备，内外无疑。设不尔者，如鼠遭狸，如稻得灾，为罪所牵；如鱼钩饵，堕地狱中，无有出期。今已永脱，相代欢喜。”说是语时，无央数人皆发道意。 佛说如是，比丘、菩萨、黑氏寂志、天、龙、鬼神、阿须伦、世间人，莫不悦豫，作礼而去。 佛说黑氏梵志经 现代汉语译本 ‘道’成就了，就没有什么可以挂碍的了。 梵志（Brahmacarin，修行者）对佛说：‘我自从迷惑以来，已经很久了！希望您能慈悲怜悯，让我成为沙门（Śrāmaṇa，出家人）！’ 佛陀立刻答应了他。他的头发自然脱落，袈裟自动穿在身上，威仪整齐，成为了寂志（一位修道者）。他前往阎王（Yama，掌管地狱之王）那里，对阎王说：‘你原本说我还有七天的寿命，将会堕入地狱。现在我成为了沙门，神通已经具备，各种烦恼已经断尽，已经度过了四条河流（指生老病死），各种疾病永远消除，就像一个巨大的围屋一样安全。我一下子增加了四十九天的寿命。各种痛苦已经消除，超越了外道的异术。我可以自在地住在世上，经历无数劫。’ 阎王回答说：‘您依靠过去的福报才能遇到佛陀。佛陀根据您的情况传授佛法，灭除了淫欲、愤怒、愚痴，神通全部具备，内心和外在都没有疑惑。如果不是这样，就像老鼠遇到狸猫，像稻子遭受灾害一样，会被罪恶所牵引；就像鱼被鱼钩上的饵食所诱惑一样，堕入地狱之中，没有出来的期限。现在您已经永远脱离了地狱，我为您感到欢喜。’在阎王说这些话的时候，无数的人都发起了求道的意愿。 佛陀说了这些话，比丘（Bhikkhu，出家男众）、菩萨（Bodhisattva，觉悟的有情）、黑氏寂志、天（Deva，天神）、龙（Nāga，龙族）、鬼神（鬼神）、阿须伦（Asura，阿修罗）、世间的人们，没有不感到喜悦的，都行礼后离开了。 《佛说黑氏梵志经》
English
English version ‘The Path’ is accomplished, and there is nothing to be attached to.’ The Brahmacarin (梵志, practitioner) said to the Buddha: ‘I have been deluded for a long time! I hope you will have compassion and allow me to become a Śrāmaṇa (沙门, renunciate)!’ The Buddha immediately agreed. His hair fell out naturally, the kasaya (袈裟, monastic robe) automatically clothed his body, his demeanor was dignified, and he became a recluse. He went to Yama (阎王, the King of Hell) and said to him: ‘You originally said that I had seven days left to live and would fall into hell. Now that I have become a Śrāmaṇa, I have attained supernatural powers, all defilements have been exhausted, I have crossed the four rivers (referring to birth, old age, sickness, and death), and all diseases have been permanently eliminated, like being safe inside a great enclosure. I have instantly increased my lifespan by forty-nine days. All suffering has been eliminated, surpassing the heterodox arts of external paths. I can freely live in the world for countless kalpas (劫, eons).’ Yama replied: ‘You are fortunate to have encountered the Buddha due to your past merits. The Buddha taught you the Dharma (法, teachings) according to your condition, eliminating lust, anger, and ignorance, and you have fully attained supernatural powers, with no doubts internally or externally. If it were not so, you would be like a mouse encountering a wildcat, like rice suffering from disaster, and you would be dragged down by sins; like a fish lured by bait on a hook, you would fall into hell with no hope of escape. Now you have been freed forever, and I rejoice for you.’ As Yama spoke these words, countless people aroused the aspiration for enlightenment. The Buddha spoke thus, and the Bhikkhus (比丘, monks), Bodhisattvas (菩萨, enlightened beings), the recluse, Devas (天, gods), Nāgas (龙, dragons), ghosts and spirits (鬼神), Asuras (阿修罗, demigods), and the people of the world, were all delighted, paid homage, and departed. The Sutra Spoken by the Buddha on the Brahmacarin --------------------------------------------------------------------------------