English
English version Delusion: Knowing all dharmas (phenomena) as dreams, one is without sorrow or weariness towards all actions. Like the manifestations of illusion, such as armies of elephants, horses, chariots, and infantry; In the ultimate truth (Paramārtha), there is no reality; these skandhas (aggregates) are like illusions, without solidity. The nature of form (rūpa) is like a water bubble, feelings (vedanā) appear like water bubbles; Perception (saṃjñā) is like a mirage in hot weather, volitions (saṃskāra) are unreal like a banana tree. The mind and consciousness of the three realms of existence (trayo bhava) are said by the Tathāgata (如来，one of the titles of the Buddha) to be like illusions; Knowing the nature of the skandhas to be empty and without substance, one is without fatigue or weariness towards all actions. The four great elements (catvāri mahābhūtāni) are like the dharmadhātu (法界，the realm of all dharmas), the sense bases (āyatana) are likened to empty villages; Having understood all dharmas in this way, one can hold the empty dharma treasure of all Buddhas. Well-disciplined in generosity, self-controlled with empty and pure precepts; The nature of patience is always exhausted and without characteristics, diligence is supremely wonderful and always in quiescence. The nature of dhyana (禅那，meditation) is tranquil and without elaboration, wisdom is also empty and without elaboration; If one can enter such a dharma, it is called crossing over to the other shore (pāramitā). Loving-kindness is without self and without beings, great compassion is pure like space; Great joy and great equanimity are all empty and quiescent, this path is the Brahma path, always the most supreme. These four (loving-kindness, compassion, joy, equanimity) encompassed are the most supreme, the Tathāgata says they can universally encompass all; What is encompassed by this encompassing is eternally liberated, they attain the other shore of the encompassing dharma. Among beings, there is no self, no beings, one cannot find a life or a person (pudgala); The six sense organs (ṣaḍ indriyāṇi) are always in a state of quiescence, one who can recognize this is called a Bodhisattva! There is no Bodhisattva, there are no beings, and there is no arising of pride in self; Free from duality, without attachment, without elaboration, this is called a truly unattached Bodhisattva! All dharmas are unreal like floating clouds, there is no coming and no going; Its essence abides in the nature of the dharmadhātu, the Sugata (善逝，one of the titles of the Buddha) awakens to it as it is. All dharmas are neither existent nor non-existent, because of conditions, dharmas exist; Like lightning appearing briefly and then disappearing, the mind is always joyful and unmoving.
Chinese
是观。 心行非色不可捉， 世间如是同叵捉； 若知心性本清净， 无有结使诸闇冥。 说身如木如墙壁， 痴无有主如瓦砾； 能如是知本性已， 更不作心依倚身。 口说清净犹如风， 犹如山谷中响声； 知诸音声亦如是， 于诸音声不染欲。 住在空虚不堕落， 虚空无住亦无处； 知于诸法如空已， 如是众生住于如。 虚空本无生及烧， 千万亿劫而不烧； 知于诸法如虚空， 彼至百千界离烧。 须弥轮围及诸山， 大城村邑及草木； 能知是等如虚空， 神通远至千亿界。 地大、水、火及风大， 四大犹之如虚空； 能知此等皆平等， 勇健乘空千亿界。 三界所有诸音声， 胜妙增上及中下； 无量百千亿劫说， 不见本性知所在。 彼胜无有别异相， 虽知不能觉于心； 心意等同入寂静， 诸如来等同于法。 百千万劫修善根， 本为菩萨修行时； 知菩提同一切法， 彼得受记大名称。 诸法境界性自净， 如来境界无有量； 如是知于平等已， 持德如是得授记。 今我无有色、受阴， 想、思、行阴亦如是！ 解知菩提得授记， 不受阴记界入记。 其所得忍本空寂， 现代汉语译本 这是观想的内容： 心和行为并非有形之物，无法捉摸，世间万物也同样难以捉摸； 如果知道心性原本清净，就没有烦恼和黑暗。 说身体如同木头或墙壁，愚痴的人没有主见如同瓦砾； 能够这样了解事物的本性之后，就不会再用心去依赖身体。 口说的清净就像风一样，就像山谷中的回声； 知道各种声音也是如此，对于各种声音不产生贪恋。 安住在空虚之中不会堕落，虚空没有住所也没有处所； 了解一切事物都如同虚空之后，众生就能安住在真如之中。 虚空原本没有生起和燃烧，即使经过千万亿劫也不会被烧毁； 了解一切事物都如同虚空，他们到达百千世界也能远离燃烧。 须弥山（Sumeru）：佛教宇宙观中的中心山，轮围山（Cakravāla）：围绕世界的铁围山，以及各种山、大城、村庄和草木； 能够知道这些都如同虚空，神通就能远达千亿世界。 地大、水大、火大和风大，这四大元素也如同虚空； 能够知道这些都是平等的，就能勇敢地乘着虚空到达千亿世界。 三界（Triloka）：欲界、色界、无色界中所有的声音，无论是殊胜美妙、增上、还是中等或下等； 即使经过无量百千亿劫的诉说，也无法见到本性，不知道它在哪里。 那殊胜的本性没有差别之相，即使知道也不能用心去觉察； 心意等同于进入寂静，诸如来（Tathagata）等同于法。 经过百千万劫修习善根，原本是为了菩萨（Bodhisattva）修行的时候； 知道菩提（Bodhi）与一切法相同，他们就能得到授记，获得大名声。 一切法的境界，其自性是清净的，如来的境界是无量的； 像这样了解平等之后，保持德行就能得到授记。 现在我没有色阴（Rūpa-skandha）、受阴（Vedanā-skandha），想阴（Samjñā-skandha）、思阴（Samskāra-skandha）、行阴（Vijñāna-skandha）也是如此！ 理解并了解菩提就能得到授记，不受五阴（Pañca-skandha）、十二入（Dvādaśa-āyatana）、十八界（Astadasha-dhatu）的限制。 他们所得到的忍辱，其本性是空寂的。
English
English version This is contemplation: The mind and its actions are not physical and cannot be grasped, just as the world is equally elusive; If one knows that the nature of the mind is originally pure, there will be no afflictions or darkness. Saying the body is like wood or a wall, a foolish person is without a master like rubble; Having understood the nature of things in this way, one will no longer rely on the body with the mind. The purity spoken from the mouth is like the wind, like the echo in a mountain valley; Knowing that all sounds are also like this, one does not become attached to desires for various sounds. Dwelling in emptiness, one does not fall, emptiness has no dwelling and no place; Having understood all dharmas (phenomena) as emptiness, beings dwell in Suchness (Tathata). Emptiness originally has no birth or burning, and will not be burned even after trillions of kalpas (aeons); Knowing all dharmas as emptiness, they reach a hundred thousand worlds and are free from burning. Mount Sumeru (Sumeru): the central mountain in Buddhist cosmology, Cakravāla (Cakravāla): the iron ring of mountains surrounding the world, and various mountains, large cities, villages, and vegetation; Being able to know these as emptiness, supernatural powers can reach billions of worlds. The earth element, water element, fire element, and wind element, these four great elements are also like emptiness; Being able to know that these are all equal, one can bravely ride the emptiness to billions of worlds. All sounds in the three realms (Triloka): the desire realm, the form realm, and the formless realm, whether they are superior, excellent, increasing, or medium and low; Even after speaking for countless hundreds of thousands of trillions of kalpas, one cannot see the original nature and does not know where it is. That superior nature has no different characteristics, even if one knows it, one cannot perceive it with the mind; The mind and intention are equal to entering stillness, all Tathagatas (Tathagata) are equal to the Dharma. After cultivating good roots for hundreds of thousands of kalpas, originally when practicing as a Bodhisattva (Bodhisattva); Knowing that Bodhi (Bodhi) is the same as all dharmas, they can receive prediction and gain great fame. The realm of all dharmas, its nature is pure, the realm of the Tathagata is immeasurable; Having understood equality in this way, maintaining virtue can receive prediction. Now I have no form skandha (Rūpa-skandha), feeling skandha (Vedanā-skandha), perception skandha (Samjñā-skandha), volition skandha (Samskāra-skandha), or consciousness skandha (Vijñāna-skandha)! Understanding and knowing Bodhi can receive prediction, not being bound by the five skandhas (Pañca-skandha), the twelve ayatanas (Dvādaśa-āyatana), or the eighteen dhatus (Astadasha-dhatu). The forbearance they obtain, its nature is empty and still. -------------------------------------------------------------------------------- 忍及与尽等无二； 是无量名无生忍， 如是则得于授记。 无有能尽于无尽， 尽问不起一切法； 通达忍已得授记， 无句入句无有相。 实无有数无二边， 无有异作当作实； 若如是者佛授记， 今我性等一切法。 己性无我等空性， 菩提之性犹虚空； 若能如是得授记， 是名邪行非正行。 若以心意而修行， 平等法中行胜行； 是等皆悉在地住， 我今在上空中住。 知住地者不同等， 不着三界智转增； 是故得授无上记。”
Chinese
尔时大树紧那罗王说此偈已从虚空下，顶礼佛足合掌向佛，如是白言：“世尊！为我已作佛事，授我满足无上道记。世尊！我于过世所修诸行则为不空，我为不诳所作诸行。” 尔时大众中，有菩萨摩诃萨作是念言：“是大树紧那罗王！于何佛所初种善根？彼佛如来号字何等？” 是时天冠菩萨知诸菩萨心之所念，白言：“世尊！是大树紧那罗王于何佛所初种善根发菩提心？彼佛世尊号字何等？” 尔时佛告天冠菩萨：“善男子！乃往过世无量无边阿僧祇劫，复过无量无边阿僧祇劫，彼时有佛，号曰宝聚如来、应供、正遍觉乃至佛、世尊！是佛世界名净庄严，劫名净洁。是宝聚如来、应、正遍觉，其菩 现代汉语译本 忍辱以及证得涅槃等同于无二的境界； 这就是无量之名的无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的深刻理解），能够如此便可获得佛的授记（Vyakarana，对未来成佛的预言）。 没有任何事物能够穷尽那无尽的真理，从对‘尽’的疑问中，一切法自然显现； 通达无生法忍之后便能得到授记，无需言语便能领悟真谛，其中没有表象。 实际上，真理没有数量，超越二元对立的边际，没有异样的造作，一切皆是真实的显现； 如果能够这样理解，佛便会给予授记，当下我的自性便等同于一切法。 自身的自性、无我（Anatta，佛教中对没有永恒不变的自我的教义）等同于空性（Sunyata，佛教中对一切事物皆无自性的教义），菩提（Bodhi，觉悟）的自性如同虚空； 如果有人认为这样就能得到授记，这便是邪行而非正行。 如果以分别心和意识去修行，在平等的法性中追求殊胜的修行； 这些人仍然停留在地上的境界，而我现在已经安住在虚空中。 知晓安住的境界是不同的，不执着于欲界、色界、无色界这三界，智慧便会增长； 因此能够获得无上的授记。” 当时，大树紧那罗王（Mahavriksha Kinnara Raja，一位紧那罗神）说完这偈颂后，从虚空中降下，顶礼佛足，合掌向佛，这样说道：‘世尊！您已经为我做了佛事，授予我圆满无上菩提道的授记。世尊！我在过去世所修的种种善行并非徒劳，我所做的一切并非虚妄。’ 当时，大众中有一位菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）心想：‘这位大树紧那罗王最初是在哪位佛的座下种下善根的呢？那位如来（Tathagata，佛的称号之一）的名号是什么呢？’ 这时，天冠菩萨（Devala-mukuta Bodhisattva，一位菩萨）知晓了诸位菩萨心中的想法，便对佛说：‘世尊！这位大树紧那罗王最初是在哪位佛的座下种下善根并发菩提心的呢？那位佛世尊（Bhagavan，佛的称号之一）的名号是什么呢？’ 当时，佛告诉天冠菩萨：‘善男子！在过去无量无边阿僧祇劫（Asamkhya kalpas，极长的时间单位）之前，更早之前的无量无边阿僧祇劫，那时有一尊佛，名号为宝聚如来（Ratna-ketu Tathagata）、应供（Arhat，值得供养的人）、正遍觉（Samyak-sambuddha，正等正觉）乃至佛、世尊！那尊佛的世界名为净庄严，劫名为净洁。那位宝聚如来、应、正遍觉，他的菩
English
English version Patience and the attainment of cessation are non-dual; This is the Anutpattika-dharma-kshanti (unborn dharma forbearance) of immeasurable names, and thus one obtains the prediction of Buddhahood (Vyakarana). Nothing can exhaust the inexhaustible; from the question of 'cessation,' all dharmas arise; Having penetrated forbearance, one obtains the prediction; without words, one enters the meaning, without appearances. In reality, there is no number, no duality, no extremes; there is no different action, no action to be done, only reality; If it is so, the Buddha predicts, 'Now my nature is equal to all dharmas.' One's own nature, non-self (Anatta) is equal to emptiness (Sunyata), the nature of Bodhi (enlightenment) is like space; If one thinks that in this way one obtains the prediction, this is wrong practice, not right practice. If one cultivates with mind and intention, seeking superior practice in equal dharma; These beings all dwell on the ground, while I now dwell in the sky. Knowing that dwelling places are not equal, not attached to the three realms, wisdom increases; Therefore, one obtains the unsurpassed prediction.' Then, the Kinnara King Mahavriksha (Great Tree Kinnara King) spoke this verse and descended from the sky, prostrated at the Buddha's feet, and with palms together, said to the Buddha: 'World Honored One! You have already done the work of a Buddha for me, granting me the prediction of complete and unsurpassed Bodhi. World Honored One! The practices I cultivated in past lives were not in vain, and all that I have done is not false.' At that time, among the assembly, a Bodhisattva-Mahasattva (great Bodhisattva) thought: 'In the presence of which Buddha did this Kinnara King Mahavriksha first plant roots of goodness? What is the name of that Tathagata (one of the titles of a Buddha)?' Then, the Bodhisattva Devala-mukuta (Crown of Gods Bodhisattva), knowing the thoughts in the minds of the Bodhisattvas, said to the Buddha: 'World Honored One! In the presence of which Buddha did this Kinnara King Mahavriksha first plant roots of goodness and generate the mind of Bodhi? What is the name of that Bhagavan (another title of a Buddha)?' At that time, the Buddha told the Bodhisattva Devala-mukuta: 'Good man! In the past, immeasurable, boundless Asamkhya kalpas (incalculable eons), and even beyond immeasurable, boundless Asamkhya kalpas, there was a Buddha named Ratna-ketu Tathagata (Jewel Banner Thus Come One), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), and so on, Buddha, World Honored One! That Buddha's world was named Pure Adornment, and the kalpa was named Pure and Clean. That Ratna-ketu Tathagata, Arhat, Samyak-sambuddha, his Bodhi --------------------------------------------------------------------------------