English
English version: Not saying it is equal, nor increasing nor decreasing, the reason why words are equal is because their nature is equal. Suppose, Ananda (one of the ten principal disciples of the Buddha)! If bhikkhus (Buddhist monks) understand words, they will understand the meaning of the Dharma that the path practices rely on. 'Furthermore, Ananda! When the Tathagata (one of the titles of the Buddha) is in Yan, if there are devas (gods), nagas (a type of mythical serpent), yakshas (a type of guardian spirit), gandharvas (a type of celestial musician), or non-humans who come, I should explain to them the equality of the three times. What are the three times? The past has already ceased, the future has not yet appeared, and the present has no abiding place, all are in delusion, but their nature is pure. All dharmas are also empty, there are no three times, nor any abiding place, the past is empty, the future is also empty, and the present is also empty, just as emptiness itself is also empty, without emptiness itself also being empty, just as the three times are empty, the emptiness of self is also like this. The emptiness of the three times is called equality, entering into the one meaning without any difference, if one can explain the Dharma in this way, one can remove the three realms (the desire realm, the form realm, and the formless realm), and only then can one attain peace.' 'How can one remove the three realms? If there is a bhikkhu, he should constantly contemplate and observe, the desire realm (kama-dhatu, the realm of sentient beings' desires), the form realm (rupa-dhatu, the realm of material forms), and the formless realm (arupa-dhatu, the realm of immateriality) are all born from mental thoughts, and these thoughts themselves have no substance. When he understands that the three realms are all empty and without substance, he can achieve thinking without thought, without striving or laziness, without establishing anything, nor making any vows, without thinking or remembering, abandoning all mental thoughts, thereby attaining the three doors of liberation (the three paths to liberation), diligently and earnestly practicing and personally realizing, upholding the three doors of liberation: emptiness (sunyata, voidness), signlessness (animitta, absence of characteristics), and wishlessness (apranihita, absence of desires). What are the three doors of liberation? Reaching the state of clear realization without abandoning the mind of equality, being versed in all dharmas without action or non-action, understanding that all dharmas will eventually return to extinction, not indulging in meditation, the mind not falling, not clinging to having an entity, nor having any differences, these are the three doors of liberation, thereby attaining clear realization.' 'Furthermore, Ananda! One should explain the Dharma to them, so that they abandon the five skandhas (five aggregates). What are the five skandhas? Form (rupa, matter), sensation (vedana, feeling), perception (samjna, cognition), volition (samskara, mental formations), and consciousness (vijnana, awareness), these are the five skandhas. If one clings to these, one will be covered by the flourishing skandhas, if one does not cling, there will be no bondage of the skandhas; suppose a practitioner is in a quiet place, he should contemplate in this way. The Tathagata (Buddha) often says that form is like a mass of foam, sensation is like a bubble, perception is like a mirage, volition is like a banana tree, and consciousness is like an illusion, the Buddha's light surpasses the sun, wisdom surpasses the void, personally proclaiming the teachings, admonishing practitioners, one should contemplate in this way. The teachings spoken by the Tathagata are… --------------------------------------------------------------------------------
Chinese
入义者，吾不解了不即启解，欲界如聚沫是亦空耳，色界亦无，无色无处，不着三界，其不猗者则无处所，聚沫无我无人寿命，以是之故，一切诸法无人众生，悉如聚沫水泡、野马芭蕉。识如幻化亦空，不着三界，若游诸法不着三界，无有处所则无所猗，其幻化者不复处当我人寿命，其了实者亦无我人寿命之本，其观五阴如是无处，则无五阴。 “又复，阿难！当复说法，分别消除内外六入，具分别之。何谓内外六入？如来常说，其吾我空。所以者何？悉本净故，眼耳鼻口身意亦空，本净无身。假使本净空无诸入，则无色、声、香、味、细滑、法处。设无眼、耳、鼻、口、身、意，无因缘识，无内外六入。何谓外六入？于一切法悉无所受，亦无所舍，从思想生外诸六入，不习诸入则无处所。” 佛语阿难：“如来燕坐，若有人来，当为解说如此法义。佛建威神显其变化，若有应器当应度者，悉闻此法；其余众人都不见闻，睹佛默然口无所说。” 讲是法时，五千比丘漏尽意解，四万二千天子远尘离垢得法眼净，三百比丘尼得阿罗汉，七千众人得离爱欲。 尔时，世尊教阿难已，复告阿难：“汝诣石室，当为如来布其座席，唯用刍草，如来坐上三月燕处。” 阿难白佛：“当施床榻布令 现代汉语译本： 入义者，我不理解的，不会立即开始解释，欲界就像聚拢的泡沫一样，也是空虚的，没有，也没有无色界，不执着于三界，不依赖任何事物，就没有处所。聚拢的泡沫没有我、没有人、没有寿命，因此，一切诸法都没有人、没有众生，都像聚拢的泡沫、水泡、阳焰和芭蕉一样。意识就像幻化一样也是空虚的，不执着于三界，如果在诸法中游历而不执着于三界，没有处所就没有所依赖，幻化之物不会再执着于我、人、寿命，真正明白实相的人也没有我、人、寿命的根本，如果观察五阴是这样没有处所，就没有五阴。 ‘此外，阿难（Ananda，佛陀的十大弟子之一）！应当再次说法，分别消除内外六入（指眼、耳、鼻、舌、身、意六根与色、声、香、味、触、法六尘），详细地分别它们。什么是内外六入？如来（Tathagata，佛陀的称号之一）常说，我的自我是空虚的。为什么呢？因为一切都本来清净的缘故，眼、耳、鼻、口、身、意也是空虚的，本来清净就没有身体。假设本来清净空无诸入，就没有色、声、香、味、细滑、法处。假设没有眼、耳、鼻、口、身、意，没有因缘识，就没有内外六入。什么是外六入？对于一切法都没有接受，也没有舍弃，从思想产生外在的六入，不习染诸入就没有处所。’ 佛告诉阿难：‘如来安静地坐禅，如果有人来，应当为他们解释这样的法义。佛建立威神，显现他的变化，如果有适合接受教化应当被度化的人，都能听到这个法；其余的人都不能看见听见，看到佛沉默不语。’ 讲这部经的时候，五千比丘（bhikkhu，佛教出家男众）漏尽意解，四万二千天子（deva，天神）远离尘垢得到法眼净，三百比丘尼（bhikkhuni，佛教出家女众）得到阿罗汉（arhat，断尽烦恼，证得解脱的圣者），七千人得到远离爱欲。 当时，世尊（Bhagavan，佛陀的称号之一）教导阿难后，又告诉阿难：‘你到石室去，为如来铺设座位，只用茅草，如来将在上面静坐三个月。’ 阿难禀告佛：‘应当施用床榻铺设令’
English
English version: For those who enter into the meaning, I will not immediately begin to explain what I do not understand. The desire realm is like a gathering of foam, it is also empty, without existence, without the realm of formlessness, not attached to the three realms. Those who do not rely on anything have no place to dwell. Gathered foam has no self, no person, no lifespan. Therefore, all dharmas have no person, no sentient being, all are like gathered foam, water bubbles, mirages, and plantain trees. Consciousness is like illusion, also empty, not attached to the three realms. If one travels through all dharmas without being attached to the three realms, having no place to dwell, one has nothing to rely on. That which is illusory no longer clings to self, person, or lifespan. Those who truly understand reality have no root of self, person, or lifespan. If one observes the five skandhas (form, feeling, perception, mental formations, and consciousness) in this way, as having no place, then there are no five skandhas. 'Furthermore, Ananda! There should be further teachings, distinguishing and eliminating the inner and outer six entrances (the six sense organs and their corresponding objects), explaining them in detail. What are the inner and outer six entrances? The Tathagata always says that my self is empty. Why? Because everything is originally pure. The eyes, ears, nose, mouth, body, and mind are also empty; originally pure, there is no body. If the original purity is empty and without these entrances, then there would be no form, sound, smell, taste, touch, or dharma objects. If there were no eyes, ears, nose, mouth, body, or mind, no consciousness arising from conditions, then there would be no inner and outer six entrances. What are the outer six entrances? Regarding all dharmas, there is neither acceptance nor rejection. The external six entrances arise from thought. If one does not become accustomed to these entrances, then there is no place to dwell.' The Buddha told Ananda: 'When the Tathagata is sitting in meditation, if someone comes, you should explain this Dharma meaning to them. The Buddha establishes his majestic power and manifests his transformations. If there are those who are suitable to be taught and should be liberated, they will all hear this Dharma; the rest of the people will not see or hear it, and will see the Buddha silent and without speaking.' When this Dharma was being taught, five thousand bhikkhus (Buddhist monks) exhausted their outflows and understood the meaning, forty-two thousand devas (gods) were purified of dust and defilement and obtained the pure Dharma eye, three hundred bhikkhunis (Buddhist nuns) attained Arhatship (a perfected being who has attained nirvana), and seven thousand people were liberated from desire. At that time, the Bhagavan, having instructed Ananda, further told Ananda: 'Go to the stone chamber and prepare a seat for the Tathagata, using only grass. The Tathagata will dwell there in meditation for three months.' Ananda reported to the Buddha: 'Should I provide a bed and spread' -------------------------------------------------------------------------------- 细濡，用刍草为？”
Chinese
佛告阿难：“且止！且止！诸过去佛、如来、至真、等正觉皆用刍草以为座席，不以柔濡文饰重座为佳快也，修顺道法乃为大安。” 阿难受教，即从坐起，舍于众会，出外求草。应时无数百千亿天，各取柔濡天上好草，着阿难前。阿难即取持诣石室，为佛敷设刍草之座。敷这竟已，应时无数百千亿天，各取天衣敷着草上，所敷衣具其数甚多，设着天下不能悉受；佛之威神变所敷衣，高四寸耳。 佛从座起入帝树石室，无量妓乐不鼓自鸣，天雨众华大千世界积至于膝，佛这燕坐三昧正受，化其石室皆如水精，三千世界诸有众生德本纯淑，悉见如来坐于石室，犹如明镜见其面像。佛演右掌百千亿光，其光普照三千大千世界，日月之光悉为覆蔽。 当尔之时，一切众生除淫怒痴，不怀自大贡高嫉妒，亦无劳倦斗讼之患，慈心相向如父如母、如兄如弟、如子如身等无有异。世尊三昧，其行永定无住无业，自然如空行无妄想。三千大千世界六反震动，应时佛土见佛威神神力变化，二万二千天子皆发无上正真道意，各取天华散于石室以供养佛，绕室三匝忽然不现。天所散华悉覆山涧化为佛寺，其香普周三千世界莫不闻薰。佛便变身，诣于天王如来、至真、等正觉所，至普光世界。 现代汉语译本 阿难问：‘世尊，您通常使用什么来铺设座位，是柔软的垫子吗，还是用茅草？’ 佛告诉阿难：‘停止！停止！过去的诸佛、如来、至真、等正觉都使用茅草作为座位，不认为用柔软华丽的装饰重叠的座位是舒适的，遵循正道修行才是最大的安乐。’ 阿难接受教诲，立刻从座位上站起来，离开大众，出去寻找茅草。当时无数百千亿天人，各自拿出柔软的天上好草，放在阿难面前。阿难就拿了这些草，来到石室，为佛陀铺设茅草座位。铺设完毕后，当时无数百千亿天人，各自拿出天衣铺在茅草上，所铺的衣物数量非常多，即使铺满天下也无法全部容纳；佛陀以威神之力将所铺的衣物变化成只有四寸高。 佛陀从座位上起身，进入帝释树下的石室，无数的伎乐无需敲打自然鸣响，天上降下各种鲜花，大千世界堆积到膝盖的高度，佛陀就在这里安详地进入三昧正定，将石室化得如同水晶一般，三千世界所有具有纯熟德行的众生，都能看见如来坐在石室中，就像在明镜中看见自己的面容一样。佛陀伸出右掌，放出百千亿道光芒，这些光芒普照三千大千世界，日月的光芒都被遮蔽。 在那个时候，一切众生都消除了淫欲、愤怒和愚痴，不再怀有自大、傲慢和嫉妒，也没有劳累、争斗和诉讼的忧患，大家慈爱地对待彼此，如同对待父母、兄弟姐妹、子女和自身一样，没有任何差别。世尊的三昧，其行为永远安定，没有执着，没有造作，自然如虚空般运行，没有虚妄的念头。三千大千世界发生了六种震动，当时佛土显现出佛陀的威神和神力变化，二万二千天子都发起了无上正真道意（Anuttara-samyak-sambodhi，无上正等正觉之心），各自拿出天花散在石室中供养佛陀，绕着石室走了三圈后忽然消失。天人所散的花朵覆盖了山涧，化为佛寺，其香气普布三千世界，没有谁闻不到。佛陀随即变化身形，前往天王如来、至真、等正觉（Tathagata, Arhat, Samyak-sambuddha，如来、阿罗汉、正等觉）所在的地方，到达普光世界。