English
English version: Not attached to the three times (past, present, and future), therefore, it is not what eye-consciousness can perceive, nor is it what ear, nose, tongue, body, or mind-consciousness can perceive. Why? Because it is apart from all realms. ‘O Bodhisattva-Mahasattvas! Those who accomplish all wisdom should abide thus. Why? Because all dharmas also abide thus. All dharmas are equal, all wisdom is also equal, even the dharmas of all Buddhas and the dharmas of ordinary beings are all equal. Thus, all dharmas are equal, and this is called all wisdom. Bodhisattva-Mahasattvas should abide thus and should learn thus. For example, the four great elements (earth, water, fire, and wind) are all without self-nature, and their original self-nature is also unattainable. Why? Because their self-nature is empty. All good and non-good dharmas in the world are also unattainable because their self-nature is empty. Why? Because they are not separate. Since separation is empty, this is the true meaning.’ At that time, when Manjushri Bodhisattva (妙吉祥菩萨) was expounding this Dharma, two thousand devas (天子) in the assembly attained the forbearance of non-origination of dharmas (无生法忍), and twelve thousand devas generated the mind of anuttara-samyak-sambodhi (阿耨多罗三藐三菩提心, unsurpassed perfect enlightenment). The Sutra Spoken by the Buddha on the Unprecedented Righteous Dharma, Volume 1 Tripitaka No. 0628, Volume 15 The Sutra Spoken by the Buddha on the Unprecedented Righteous Dharma The Sutra Spoken by the Buddha on the Unprecedented Righteous Dharma, Volume 2 Translated by the Tripitaka Master Fa-tian (法天), Minister of the Honglu Court, Great Master of Spreading Teachings, under Imperial Decree, from the Western Heaven. At that time, Vyakaranakumati Bodhisattva-Mahasattva (辩积菩萨摩诃萨) stepped forward and said to Manjushri Bodhisattva: ‘Now we should go together to the Buddha's place and ask how Bodhisattva-Mahasattvas should abide.’ At that time, Manjushri Bodhisattva, without rising from his seat in the assembly, gathered in the form of a Bodhisattva and transformed into an image of the Tathagata (如来) – with all the marks and characteristics complete, equal to Sakyamuni Buddha (释迦牟尼佛) without any difference – and said to Vyakaranakumati Bodhisattva: ‘The Tathagata is here; you may now ask.’ At that time, Vyakaranakumati Bodhisattva, not knowing that this was a transformation, thought it was the Tathagata and went before the ‘Buddha’ and asked: ‘World Honored One! How should Bodhisattva-Mahasattvas abide?’ The transformed Buddha replied: ‘As I do, Bo’ -------------------------------------------------------------------------------- 萨应如是住。” 辩积菩萨言：“如佛、世尊复云何住？”
Chinese
化佛答言：“佛、世尊者，不行持戒、忍辱、精进、禅定、智慧之法，不着欲界、色界、无色界，不行身业、不发语业、不起意业。如是，于一切处无所行。善男子！一切所行皆悉如化。” 辩积菩萨言：“如佛、世尊亦幻化相耶？” 化佛答言：“如是，如是。菩萨摩诃萨当如是住。” 辩积菩萨即白佛言：“云何世尊亦幻化相耶？” 化佛答言：“不也。善男子！一切诸法皆幻化相。” 辩积菩萨言：“如是，如是。诸法性空，皆幻化相。云何我佛、世尊亦幻化耶？” 化佛答言：“善男子！岂唯此佛是幻化相？所有一切如来皆幻化相。” 辩积菩萨言：“谁为能化者？” 化佛答言：“自业清净，非有能化及所化者，亦无我、无人，无众生、无寿命、无士夫、无有识、无补特伽罗，无佛、无异生等相。” 辩积菩萨白佛言：“世尊！当云何学而得菩提？” 化佛答言：“一切法无所学，菩萨当如是学；诸法无所行，菩萨应如是学；诸法无所畏，菩萨应如是学；诸法无疑惑，菩萨应如是学；诸法无所有、无所缘，无虚妄、无聚集，无所作、无文字，无生、无灭，无已有、无 现代汉语译本：‘应当像这样安住。’ 辩积菩萨问：‘如来、世尊又该如何安住呢？’ 化佛回答说：‘佛、世尊，不执着于持戒、忍辱、精进、禅定、智慧这些法，不执着于欲界、色界（rūpadhātu，指物质存在的领域）、无色界（arūpadhātu，指没有物质存在的精神领域），不造作身业、不发出语业、不起心意之业。像这样，对于一切处所都没有执着。善男子！一切行为都如同幻化。’ 辩积菩萨问：‘如来、世尊也是幻化的相吗？’ 化佛回答说：‘是的，是的。菩萨摩诃萨应当像这样安住。’ 辩积菩萨随即禀告佛说：‘为什么世尊也是幻化的相呢？’ 化佛回答说：‘不是的。善男子！一切诸法都是幻化的相。’ 辩积菩萨说：‘是这样，是这样。诸法的自性本空，都是幻化的相。为什么我的佛、世尊也是幻化呢？’ 化佛回答说：‘善男子！岂止是此佛是幻化的相？所有一切如来都是幻化的相。’ 辩积菩萨问：‘谁是能幻化者呢？’ 化佛回答说：‘自业清净，没有能幻化者和所幻化者，也没有我、没有人，没有众生、没有寿命、没有士夫（puruṣa，指个体）、没有识（vijñāna，指意识）、没有补特伽罗（pudgala，指个体），没有佛、没有凡夫等相。’ 辩积菩萨禀告佛说：‘世尊！应当如何学习才能证得菩提（bodhi，指觉悟）？’ 化佛回答说：‘一切法都无所学，菩萨应当这样学习；诸法都无所行，菩萨应当这样学习；诸法都无所畏惧，菩萨应当这样学习；诸法都没有疑惑，菩萨应当这样学习；诸法都没有所有、没有所缘，没有虚妄、没有聚集，没有造作、没有文字，没有生、没有灭，没有已有的、没有'
English
English version: 'Should abide thus.' Bodhisattva Bianji said, 'How should the Tathagata, the World-Honored One, abide?' The manifested Buddha replied, 'The Buddha, the World-Honored One, does not adhere to the practices of morality, patience, diligence, meditation, and wisdom; does not cling to the desire realm, the form realm (rūpadhātu, referring to the realm of material existence), or the formless realm (arūpadhātu, referring to the realm of immaterial existence); does not engage in bodily actions, does not utter verbal actions, and does not arise mental actions. Thus, in all places, there is no attachment. Good man! All actions are like illusions.' Bodhisattva Bianji asked, 'Is the Tathagata, the World-Honored One, also an illusory appearance?' The manifested Buddha replied, 'Yes, yes. A Bodhisattva-Mahasattva should abide thus.' Bodhisattva Bianji then said to the Buddha, 'Why is the World-Honored One also an illusory appearance?' The manifested Buddha replied, 'No. Good man! All dharmas are illusory appearances.' Bodhisattva Bianji said, 'Yes, yes. The nature of all dharmas is empty, all are illusory appearances. Why is my Buddha, the World-Honored One, also an illusion?' The manifested Buddha replied, 'Good man! Is it only this Buddha who is an illusory appearance? All Tathagatas are illusory appearances.' Bodhisattva Bianji asked, 'Who is the one who can create illusions?' The manifested Buddha replied, 'One's own karma is pure; there is no creator of illusions or object of illusion, nor is there a self, no person, no sentient being, no life, no puruṣa (puruṣa, referring to an individual), no vijñāna (vijñāna, referring to consciousness), no pudgala (pudgala, referring to an individual), no Buddha, no ordinary being, or any such characteristics.' Bodhisattva Bianji said to the Buddha, 'World-Honored One! How should one learn to attain Bodhi (bodhi, referring to enlightenment)?' The manifested Buddha replied, 'There is nothing to learn in all dharmas; a Bodhisattva should learn thus. There is nothing to practice in all dharmas; a Bodhisattva should learn thus. There is nothing to fear in all dharmas; a Bodhisattva should learn thus. There is no doubt in all dharmas; a Bodhisattva should learn thus. All dharmas have no possession, no object of focus, no falsehood, no accumulation, no action, no writing, no birth, no death, no existence, no' --------------------------------------------------------------------------------
Chinese
今有，非幻化、非色像，非智所观、离一切想，菩萨摩诃萨应如是学。如是学者，是名正学，无所减失、亦无增长。若如是学者，无所远离、无所戏论，无所乐、无所厌，无喜、无恚，无来、无去。若如是学，是名正学。 “是故，善男子！若有乐求阿耨多罗三藐三菩提者，当知无轮回、无涅盘，无取、无舍，无施、无悭，无戒、无犯，无忍、无恚，无勤、无惰，无定、无乱，无智、无愚，非学、非无学，非行、非不行，无所得、无所证，无菩提、无佛法，无我想、无人想、无众生想、无寿者想、无补特伽罗想，无法想、亦无非法想，非有想、非无想。何以故？诸法如幻化，无二、无差别，无动转相。一切法非色取相，眼不能观；一切法无分别相，非心所知。诸法性空，无法可行、无菩提可得。 “是故，善男子！诸菩萨摩诃萨当如是行、如是修学。若有善男子闻是说者，不生惊怖、不生疑惑，是人即能证得阿耨多罗三藐三菩提。 “复次，善男子！譬如虚空不可侵害，火不能焚、风不能转、水不能注、尘不能坌，烟、云、雷、电皆不能着——虚空无挂碍故。菩萨摩诃萨亦复如是，心无挂碍，不为诸法之所动转，无乐欲、无厌舍，心若虚空，蕴等诸魔所不能动。是菩萨当证阿耨多罗三藐三菩提，而 现代汉语译本：现在存在这样一种状态，它不是幻化，不是色相，不是智慧所能观察到的，超越了一切思虑。菩萨摩诃萨应当这样学习。像这样学习，才称得上是真正的学习，不会减少什么，也不会增加什么。如果像这样学习，就不会远离什么，也不会戏弄什么，没有喜欢，没有厌恶，没有喜悦，没有憎恨，没有来，没有去。如果像这样学习，才称得上是真正的学习。 ‘所以，善男子！如果有人乐于追求阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉），应当明白没有轮回，没有涅槃（nirvana，寂灭），没有取，没有舍，没有施舍，没有悭吝，没有持戒，没有犯戒，没有忍耐，没有憎恨，没有勤奋，没有懈怠，没有禅定，没有散乱，没有智慧，没有愚痴，不是学习，不是无学，不是修行，不是不修行，没有所得，没有所证，没有菩提（bodhi，觉悟），没有佛法，没有我相，没有人相，没有众生相，没有寿者相，没有补特伽罗相（pudgala，人），没有法相，也没有非法相，不是有想，也不是无想。为什么呢？因为一切法都如幻化，没有二元性，没有差别，没有动转的表象。一切法都不是色相所能捕捉的，眼睛无法观察；一切法都没有分别的表象，不是心所能了解的。诸法的自性是空性的，没有法可以修行，没有菩提可以证得。’ ‘所以，善男子！诸位菩萨摩诃萨应当这样修行，这样修学。如果有人听到这些话，不产生惊恐，不产生疑惑，这个人就能证得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。’ ‘再者，善男子！譬如虚空不可侵犯，火不能焚烧，风不能转动，水不能注入，尘土不能覆盖，烟、云、雷、电都不能附着——因为虚空没有挂碍。菩萨摩诃萨也是这样，心中没有挂碍，不被诸法所动摇，没有喜欢，没有厌恶，心如虚空，五蕴等魔障都不能动摇他。这样的菩萨将证得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。’
English
English version: Now, there exists a state that is neither illusion nor form, neither perceived by wisdom nor separate from all thoughts. A Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great being bodhisattva) should learn in this way. To learn in this way is called true learning, with nothing diminished and nothing increased. If one learns in this way, one is not separated from anything, nor does one engage in frivolous talk. There is no delight, no aversion, no joy, no hatred, no coming, no going. If one learns in this way, it is called true learning. 'Therefore, good man! If there are those who delight in seeking Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment), they should know that there is no samsara (saṃsāra, cycle of rebirth), no nirvana (nirvana, liberation), no taking, no giving, no generosity, no stinginess, no precepts, no transgressions, no patience, no hatred, no diligence, no laziness, no concentration, no distraction, no wisdom, no ignorance, neither learning nor non-learning, neither practice nor non-practice, nothing to be attained, nothing to be realized, no Bodhi (bodhi, enlightenment), no Dharma (dharma, teachings), no thought of self, no thought of person, no thought of sentient beings, no thought of lifespan, no thought of pudgala (pudgala, individual), no thought of Dharma, and no thought of non-Dharma, neither thought of existence nor thought of non-existence. Why? Because all dharmas are like illusions, without duality, without difference, without the appearance of movement. All dharmas are not to be grasped by form, the eye cannot see them; all dharmas have no distinguishing characteristics, not known by the mind. The nature of all dharmas is emptiness, there is no Dharma to be practiced, no Bodhi to be attained.' 'Therefore, good man! All Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great being bodhisattva) should practice and study in this way. If there are good men who hear these words and do not become frightened or doubtful, they will be able to attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment).' 'Furthermore, good man! It is like space, which cannot be harmed, fire cannot burn it, wind cannot move it, water cannot flood it, dust cannot cover it, smoke, clouds, thunder, and lightning cannot cling to it—because space has no obstructions. Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great being bodhisattva) are also like this, their minds have no obstructions, they are not moved by the dharmas, they have no desire, no aversion, their minds are like space, the skandhas (skandhas, aggregates) and other demonic influences cannot move them. Such Bodhisattvas will attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment).' -------------------------------------------------------------------------------- 能普为众生作大利益而无穷尽。”