Chinese
受者，不起取相、希求之心。若言发于阿耨多罗三藐三菩提心者，是为取相、有所希求。何以故？离有相心即菩萨摩诃萨心，此心平等故，菩提心亦平等。此菩提心即一切如来心，由是平等故，诸法皆平等，无二、无差别，无取、亦无舍。离取舍故，我相不生；我相灭已，无所希求。如是施者而可受之。” 是时大王欲以其㲲被菩萨身，菩萨即时隐身不现，但闻声曰：“若有能见身者当可施之。” 复有菩萨名三昧开华，其王即时持㲲奉施。 彼菩萨曰：“大王！有所见相非我所受。如我受者，于一切三摩地门证而无相、无所分别，了一切法自性无动——即三摩地。如是施者当可受之。” 是时大王欲以其㲲被菩萨身，菩萨即时隐身不现。但闻声曰：“若有能见身者当可施之。” 复有菩萨名成就意，其王即时持㲲奉施。 彼菩萨曰：“大王！有所见相非我所受。如我受者，了一切语言、文字自性本空，无所著相。夫欲起心求诸法者，堕有相中不名成就。若于一切法解无所得，即一切义成就、一切皆如意。如是施者而可受之。” 是时大王欲以其㲲被菩萨身，菩萨即时隐身不现，但闻声曰：“若有能见身者当可施之。” 复有菩萨名三轮清净，其王即时持㲲奉施。 现代汉语译本： ‘接受布施的人，不应生起执取外相和希求回报的心。如果说发心是为了阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），那就是执取外相、有所希求了。为什么呢？因为远离有相之心才是菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）的心，此心平等，所以菩提心（Bodhi-citta，觉悟之心）也平等。这菩提心就是一切如来（Tathagata，佛）的心，由于这种平等，一切法（Dharma，佛法）都是平等的，没有二元对立，没有差别，没有执取，也没有舍弃。因为远离了执取和舍弃，‘我’的观念就不会产生；‘我’的观念一旦灭除，就不会有所希求。这样的布施才可以接受。’ 这时，国王想用毛毯覆盖菩萨的身体，菩萨立刻隐身不见，只听到声音说：‘如果有人能看见我的身体，才可以把毛毯布施给我。’ 又有一位菩萨名叫三昧开华（Samadhi-kusuma-vikasita），国王立刻拿着毛毯供养布施。 那位菩萨说：‘大王！凡是有所见之相，都不是我所接受的。如果像我这样接受布施，那就是对于一切三摩地门（Samadhi-mukha，禅定之门）证悟而无相、无所分别，彻悟一切法（Dharma，佛法）的自性本无动摇——这就是三摩地（Samadhi，禅定）。这样的布施才可以接受。’ 这时，国王想用毛毯覆盖菩萨的身体，菩萨立刻隐身不见，只听到声音说：‘如果有人能看见我的身体，才可以把毛毯布施给我。’ 又有一位菩萨名叫成就意（Siddhartha），国王立刻拿着毛毯供养布施。 那位菩萨说：‘大王！凡是有所见之相，都不是我所接受的。如果像我这样接受布施，那就是彻悟一切语言、文字的自性本空，没有执著之相。如果想要起心去追求诸法（Dharma，佛法），就会堕入有相之中，不能称为成就。如果对于一切法（Dharma，佛法）理解为无所得，那就是一切意义的成就，一切都能如意。这样的布施才可以接受。’ 这时，国王想用毛毯覆盖菩萨的身体，菩萨立刻隐身不见，只听到声音说：‘如果有人能看见我的身体，才可以把毛毯布施给我。’ 又有一位菩萨名叫三轮清净（Tri-mandala-parisuddha），国王立刻拿着毛毯供养布施。
English
English version: ‘The receiver should not give rise to the mind of grasping at appearances or desiring something in return. If one says that the mind is generated for Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment), that is grasping at appearances and desiring something. Why? Because the mind that is free from appearances is the mind of a Bodhisattva-Mahasattva (great bodhisattva); because this mind is equal, the Bodhi-citta (mind of enlightenment) is also equal. This Bodhi-citta is the mind of all Tathagatas (Buddhas); because of this equality, all Dharmas (teachings, laws) are equal, without duality, without difference, without grasping, and without abandoning. Because of being free from grasping and abandoning, the notion of ‘I’ does not arise; once the notion of ‘I’ is extinguished, there is nothing to desire. Such giving can be accepted.’ At that time, the king wanted to cover the Bodhisattva's body with the woolen blanket, but the Bodhisattva immediately disappeared, only a voice was heard saying: ‘If someone can see my body, then the blanket can be given.’ Then there was another Bodhisattva named Samadhi-kusuma-vikasita (Samadhi Opening Flower), and the king immediately took the blanket and offered it as a gift. That Bodhisattva said: ‘Great King! Whatever is seen as an appearance is not what I accept. If I were to accept it, it would be because I have realized all Samadhi-mukhas (gates of samadhi) without appearance or discrimination, and have completely understood that the self-nature of all Dharmas (teachings, laws) is unmoving—that is Samadhi (meditative absorption). Such giving can be accepted.’ At that time, the king wanted to cover the Bodhisattva's body with the woolen blanket, but the Bodhisattva immediately disappeared, only a voice was heard saying: ‘If someone can see my body, then the blanket can be given.’ Then there was another Bodhisattva named Siddhartha (Accomplished Meaning), and the king immediately took the blanket and offered it as a gift. That Bodhisattva said: ‘Great King! Whatever is seen as an appearance is not what I accept. If I were to accept it, it would be because I have completely understood that the self-nature of all languages and words is fundamentally empty, without any attachment to appearances. If one tries to generate a mind to seek Dharmas (teachings, laws), one will fall into appearances and cannot be called accomplished. If one understands that there is nothing to be gained from all Dharmas (teachings, laws), then all meanings are accomplished, and everything is as desired. Such giving can be accepted.’ At that time, the king wanted to cover the Bodhisattva's body with the woolen blanket, but the Bodhisattva immediately disappeared, only a voice was heard saying: ‘If someone can see my body, then the blanket can be given.’ Then there was another Bodhisattva named Tri-mandala-parisuddha (Three Wheels Pure), and the king immediately took the blanket and offered it as a gift. --------------------------------------------------------------------------------
Chinese
彼菩萨曰：“大王！有所见相非我所受。如我受者，无彼能施、无此能受，受者无所得、施者无果报，我尚非有、我所亦空。如是施者而可受之。” 王即持㲲欲被其身，时彼菩萨隐身不现，但闻声曰：“若有能见身者当可施之。” 复有菩萨名曰法化，其王即时持㲲奉施。 彼菩萨曰：“大王！有所见相非我所受。如我受者，不以声闻、缘觉涅盘而为果证、亦不以大般涅盘而为果证，不离轮回法、不求涅盘法。何以故？生死、涅盘，二俱平等。如是施者当可受之。” 王即持㲲欲被其身，时彼菩萨隐身不现，但闻声曰：“若有能见身者当可施之。” 是时大王以所施㲲奉如是等诸大菩萨，各各隐身，皆不纳受。 尔时，大王即持其㲲诣于尊者大迦叶所，作如是言：“尊者迦叶于声闻中耆年有德，佛所称赞头陀第一，愿受我此上妙细㲲，满我施心。” 迦叶答曰：“大王！有所见相非我所受。如我受者，不断贪、瞋、痴，无所染着；乃至无明、有爱而悉不断，亦不与俱。无见苦、断集、证灭、修道，不见佛、不闻法、不入众数，非尽智、无生智可得、可证，无施者、无受者，无大果、无小果，无轮回可厌、无涅盘可证。诸法清净，离一切相。如是施者而可受之。 现代汉语译本 那位菩萨说：‘大王！凡是有所见之相，都不是我所接受的。像我这样接受布施的人，没有能施者，也没有能受者，受者没有所得，施者没有果报，我尚且不存在，我所拥有的东西也是空。像这样的施舍，才可以接受。’（菩萨：Bodhisattva，指发愿成佛的修行者；大王：指国王，这里是菩萨对话的对象） 国王随即拿着毛毯想要披在菩萨身上，这时那位菩萨隐身不见，只听到声音说：‘如果有人能看见我的身体，才可以把毛毯施舍给我。’ 又有一位菩萨名叫法化（Dharma-transformation），国王立刻拿着毛毯奉献给他。 那位菩萨说：‘大王！凡是有所见之相，都不是我所接受的。像我这样接受布施的人，不以声闻（Śrāvaka，听闻佛法而悟道的修行者）、缘觉（Pratyekabuddha，靠自己领悟佛法而证悟的修行者）的涅槃（Nirvana，佛教中解脱生死轮回的境界）作为果证，也不以大般涅槃（Mahaparinirvana，佛陀的最终涅槃）作为果证，不离开轮回之法，也不追求涅槃之法。为什么呢？因为生死和涅槃，二者都是平等的。像这样的施舍，才可以接受。’ 国王随即拿着毛毯想要披在菩萨身上，这时那位菩萨隐身不见，只听到声音说：‘如果有人能看见我的身体，才可以把毛毯施舍给我。’ 当时，国王用所要施舍的毛毯奉献给像这样等等的各位大菩萨，各位菩萨都隐身不见，都不接受他的布施。 这时，国王就拿着那件毛毯去拜访尊者大迦叶（Mahākāśyapa），这样说道：‘尊者迦叶在声闻众中是年长有德之人，是佛陀所称赞的头陀（Dhūta，苦行）第一，希望您能接受我这件上妙的细毛毯，满足我布施的心愿。’ 迦叶回答说：‘大王！凡是有所见之相，都不是我所接受的。像我这样接受布施的人，不断贪、嗔、痴（佛教三毒），没有被任何事物染着；乃至无明（Avidyā，对事物真相的迷惑）、有爱（Bhava-tanha，对存在的渴求）都没有断除，也不与它们同在。没有看见苦谛（Dukkha，佛教四圣谛之一，指人生的痛苦本质）、断除集谛（Samudaya，佛教四圣谛之一，指痛苦的根源）、证得灭谛（Nirodha，佛教四圣谛之一，指痛苦的止息）、修习道谛（Marga，佛教四圣谛之一，指通往止息痛苦的道路），没有看见佛，没有听闻法，没有进入僧团，尽智（Ksaya-jnana，断尽烦恼的智慧）、无生智（Anutpada-jnana，不再产生烦恼的智慧）不可得、不可证，没有施者，没有受者，没有大的果报，没有小的果报，没有轮回可以厌恶，没有涅槃可以证得。一切诸法都是清净的，远离一切相。像这样的施舍，才可以接受。’
English
English version That Bodhisattva said: 'Great King! Whatever has a perceived form is not what I accept. As I accept, there is no giver, no receiver, the receiver obtains nothing, the giver receives no reward, even 'I' do not exist, and what belongs to 'me' is also empty. Such a gift can be accepted.' (Bodhisattva: a being who is on the path to Buddhahood; Great King: refers to the king, the person the Bodhisattva is addressing) The king then took the blanket, intending to drape it over the Bodhisattva's body, but at that moment, the Bodhisattva disappeared, and only a voice was heard saying: 'If someone can see my body, then they can give me the blanket.' There was another Bodhisattva named Dharma-transformation, and the king immediately took the blanket and offered it to him. That Bodhisattva said: 'Great King! Whatever has a perceived form is not what I accept. As I accept, I do not take the Nirvana of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) or Pratyekabuddhas (those who attain enlightenment on their own) as the fruit of realization, nor do I take the Great Parinirvana (the final Nirvana of the Buddha) as the fruit of realization. I do not depart from the law of Samsara (cycle of rebirth), nor do I seek the law of Nirvana. Why? Because Samsara and Nirvana are both equal. Such a gift can be accepted.' The king then took the blanket, intending to drape it over the Bodhisattva's body, but at that moment, the Bodhisattva disappeared, and only a voice was heard saying: 'If someone can see my body, then they can give me the blanket.' At that time, the king offered the blanket he intended to give to such great Bodhisattvas, but each of them disappeared and did not accept his offering. Then, the king took the blanket and went to the Venerable Mahākāśyapa, saying: 'Venerable Kāśyapa is an elder and virtuous one among the Śrāvakas, praised by the Buddha as the foremost in Dhūta (ascetic practices). I hope you will accept this excellent fine blanket to fulfill my wish to give.' Kāśyapa replied: 'Great King! Whatever has a perceived form is not what I accept. As I accept, I do not cut off greed, hatred, and delusion (the three poisons of Buddhism), and I am not attached to anything; even ignorance (Avidyā) and craving for existence (Bhava-tanha) are not cut off, nor am I with them. I do not see suffering (Dukkha, one of the Four Noble Truths), cut off the accumulation (Samudaya, one of the Four Noble Truths), realize cessation (Nirodha, one of the Four Noble Truths), or practice the path (Marga, one of the Four Noble Truths). I do not see the Buddha, do not hear the Dharma, do not enter the Sangha (Buddhist community), the knowledge of exhaustion (Ksaya-jnana) and the knowledge of non-arising (Anutpada-jnana) cannot be obtained or realized, there is no giver, no receiver, no great reward, no small reward, no Samsara to be厌恶ed, and no Nirvana to be realized. All Dharmas (phenomena) are pure, and are apart from all forms. Such a gift can be accepted.' -------------------------------------------------------------------------------- ”
Chinese
王即持㲲欲被其身，迦叶亦复隐身不现，但闻声曰：“若有能见身者当可施之。” 如是，大王于五百大声闻所持㲲奉施，亦各不受，隐身不现。 尔时，大王即作是念：“今此菩萨、声闻皆不受我所施之㲲，我今持往后宫施其夫人及诸眷属，彼应当受。”作是念已，持㲲入宫而欲施之。 是时大王不见夫人，复思施彼宫嫔、眷属，亦复不见。如是，渐次观察所有宫城、殿宇皆悉不现，同彼虚空。 是时大王复作是念：“今此上妙细㲲无复所施。”作是念已，欲持此㲲自被于身。其王即时亦自不见其身，但闻空中声曰：“若有能见身者当可施之。大王！当自观身色相今何所在？如自观身不见其相，观他亦然，自、他之相俱不可得。若如是见者即见真实法，真实法者离一切见，以离诸见故即住平等法。” 是时大王闻空中声已，离有相心，断疑惑想，如从睡觉而得醒寤。即时宫城、殿宇、后妃、眷属，见其色相还复如故，即诣菩萨大众之所，悉得瞻睹菩萨之相如本无异。 是时大王前白妙吉祥菩萨言：“菩萨大众适当何往，我所不见？” 妙吉祥言：“大王！勿生疑惑，今此大众本相无来，其何所往？大王！于今见此众不？” 王曰：“唯然，已见。” 现代汉语译本 国王于是拿着细㲲（一种丝织品）想要披在迦叶（Kasyapa，佛教中的一位重要弟子）身上，迦叶也隐身不见，只听到声音说：‘如果有人能看见我的身体，才可以把这㲲施舍给我。’ 像这样，大王拿着细㲲想要布施给五百位大声闻（Sravaka，听闻佛陀教诲的弟子），他们也都各自不接受，隐身不见。 当时，大王就想：‘现在这些菩萨（Bodhisattva，追求觉悟的修行者）、声闻都不接受我所布施的细㲲，我现在拿着去后宫布施给我的夫人和各位眷属，他们应该会接受。’这样想着，就拿着细㲲进入后宫想要布施。 这时，大王看不见夫人，又想布施给宫嫔、眷属，也同样看不见。像这样，渐渐地观察所有的宫城、殿宇都消失不见，如同虚空一般。 这时，大王又想：‘现在这上好的细㲲没有地方可以布施了。’这样想着，想要拿着这细㲲自己披在身上。国王立刻也看不见自己的身体，只听到空中传来声音说：‘如果有人能看见我的身体，才可以把这㲲施舍给我。大王！应当自己观察身体的色相现在在哪里？如果自己观察自己的身体也看不见它的形相，那么观察他人也是一样，自己和他人的形相都不可得。如果像这样看见，就是看见了真实的法，真实的法是远离一切见解的，因为远离了各种见解，就安住在平等法中。’ 当时，大王听了空中的声音后，离开了有相之心，断除了疑惑的想法，就像从睡梦中醒来一样。立刻宫城、殿宇、后妃、眷属，看见他们的色相都恢复如初，就前往菩萨大众所在的地方，完全能够看见菩萨的形相和原来一样。 当时，大王上前对妙吉祥菩萨（Manjusri Bodhisattva，文殊菩萨）说：‘菩萨大众应当前往何处，以至于我看不见他们？’ 妙吉祥菩萨说：‘大王！不要产生疑惑，现在这些大众的本相本来就没有来处，又有什么地方可去呢？大王！现在看见这些大众了吗？’ 国王说：‘是的，已经看见了。’