Chinese
欲作大法雨；欲然大法火；欲击大法鼓；欲举大法幡；欲说大法界；欲放大法声；欲治大法英；欲现大法智；欲断邪见祀祠；欲建立满大祠，乃欲作如是状貌不可计数事，乃为一切故，持是议以问如来。” 佛语天子：“谛听谛听！善思念之！吾当为汝说之。菩萨摩诃萨得大智至甚深微戒，自致无上正真之道成最正觉。如是天子！听佛世尊所说。”于是月天子与诸大众叉手受教而听。 佛语天子：“菩萨有四事法，逮得第一差别大通之持。何等为四？一者、得知一切法状貌无所增减。二者、求索一切法。三者、一切法无有尽，得定安隐得学之证。四者、不见一切诸法离于法性者，不于余法界有所悕望而想视。是为四事。 “云何，天子！知法之状貌？知过去亦空、当来亦空、今现在亦空，诸所有亦皆空如空。如是天子！长坐三昧索空，各不知处，是名为悉了知；如是天子！知是处名为分别晓了。晓了诸决便持转相教授是处、知处、造立处、分别处、如是处、解议处，展转相传是名曰功德。 “如是天子！云何得一切法？法亦不想我，我亦不想法，法起则起，法住则住。天子！一切法如是，是我所非我所悉，已无菩萨如是者为转前，为转前者便不复乐起灭处。所以者何？诸所有无所有故。于无 现代汉语译本：想要降下大的法雨；想要点燃大的法火；想要敲击大的法鼓；想要举起大的法幡；想要宣说大的法界；想要发出大的法声；想要治理大的法英；想要显现大的法智；想要断除邪见的祭祀；想要建立圆满的大祠，乃至于想要做这样状貌不可计数的事情，都是为了利益一切众生，所以才怀着这些疑问来请教如来。” 佛告诉月天子：“仔细听，仔细听！好好地思考！我将为你解说。菩萨摩诃萨获得大智慧，达到甚深微妙的戒律，自己证得无上正真之道，成就最正觉。像这样，天子！听佛世尊所说。”于是月天子与所有大众合掌，接受教诲并聆听。 佛告诉天子：“菩萨有四种法，能够获得第一殊胜的大神通之持。是哪四种呢？第一，得知一切法的状貌，没有增减。第二，求索一切法。第三，一切法没有穷尽，得到禅定安稳，得到学习的验证。第四，不见一切诸法离开法性，不于其他的法界有所希望和观望。这就是四种法。 “怎么样，天子！知道法的状貌？知道过去是空、未来是空、现在也是空，所有的一切都是空，如同虚空。像这样，天子！长时间安坐于三昧中探求空性，各自不知其处，这叫做完全了知；像这样，天子！知道这个处所叫做分别晓了。晓了各种决断，便互相传授这个处所、知道的处所、造立的处所、分别的处所、像这样的处所、理解议论的处所，辗转相传这叫做功德。 “像这样，天子！怎么样得到一切法？法也不想‘我’，‘我’也不想法，法生起就生起，法住留就住留。天子！一切法都是这样，是我所有的，非我所有的，都已经没有了。菩萨像这样，是为了转变以前的观念，为了转变以前的观念，便不再喜欢生灭之处。为什么呢？因为所有的一切都是无所有的缘故。在无
English
English version: 'Wishing to make a great Dharma rain; wishing to ignite a great Dharma fire; wishing to strike a great Dharma drum; wishing to raise a great Dharma banner; wishing to speak of the great Dharma realm; wishing to emit a great Dharma sound; wishing to govern the great Dharma heroes; wishing to manifest great Dharma wisdom; wishing to cut off the heretical sacrifices; wishing to establish a complete great shrine, and even wishing to do such countless things, all for the benefit of all beings, therefore holding these questions to ask the Tathagata.' The Buddha told the Moon Deva (Candra, deity of the moon): 'Listen carefully! Listen carefully! Think well! I will explain it to you. The Bodhisattva Mahasattva obtains great wisdom, reaches the profound and subtle precepts, attains the unsurpassed and true path by himself, and achieves the most perfect enlightenment. Like this, Deva! Listen to what the Buddha, the World Honored One, says.' Then the Moon Deva and all the assembly joined their palms, accepted the teaching, and listened. The Buddha told the Deva: 'The Bodhisattva has four dharmas, which enable him to obtain the first and most excellent great power of holding. What are the four? First, knowing the appearance of all dharmas, without increase or decrease. Second, seeking all dharmas. Third, all dharmas are inexhaustible, obtaining the peace of samadhi, obtaining the verification of learning. Fourth, not seeing all dharmas as separate from Dharma-nature (Dharmata, the intrinsic nature of reality), not having any hope or expectation in other Dharma realms. These are the four dharmas.' 'How, Deva! To know the appearance of dharmas? Knowing that the past is empty, the future is empty, and the present is also empty, all that exists is empty, like space. Like this, Deva! Sitting in samadhi for a long time, seeking emptiness, each not knowing its location, this is called complete knowing; like this, Deva! Knowing this place is called distinguishing and understanding. Understanding various decisions, then passing on this place, the place of knowing, the place of creation, the place of distinction, such a place, the place of understanding and discussion, passing it on from one to another, this is called merit.' 'Like this, Deva! How to obtain all dharmas? The Dharma does not think of 'I', and 'I' does not think of the Dharma, when the Dharma arises, it arises, when the Dharma abides, it abides. Deva! All dharmas are like this, what is mine, what is not mine, is already gone. The Bodhisattva like this, is to transform the previous concepts, to transform the previous concepts, then no longer likes the place of arising and ceasing. Why? Because all that exists is non-existent.' --------------------------------------------------------------------------------
Chinese
所有于余法而思惟，虽思惟不于余法有所学；亦不有所说；亦不有所住，虽于余法作大明，于法亦不为亦不学。 “如是天子！云何菩萨得知诸法等如虚空？心，天子！造作三界，如是天子！心无有形，亦不可见，无住止处，亦不可知，如幻是心心法，求心亦不可得。如是心心法，求心了不可得，是心复不可知，如是心一切法亦不可得。复不可得持，法了无所有，视诸所有审如化如影，如是知一切法已为过，已过者一切诸不学而自知，如是知诸法等如虚空。 “如是天子！如虚空不可见，亦无有生，亦无有长者，知一切诸法亦复如是！如是虚空亦如虚空寂而净，如是诸法亦寂而清净。 “如是天子！云何菩萨得知一切诸法法性？如是天子！菩萨作是学，诸法亦不见，亦不可得。眼亦不见耳，耳亦不知耳，耳亦不见眼，眼亦不知眼；鼻亦不见舌，舌亦不知舌，舌亦不见鼻，鼻亦不知鼻；鼻亦不见身，身亦不知身，身亦不见意，意亦不知意。一切诸法若行若住法，当云何而等知法性为在所？如是眼见知分别于法，不言是、不是亦不随，以是故得知常住处；亦不于法作衰。所以者何？外亦不入、内亦不受，于衰不衰当作如是知、如是见；亦不于法有所生、有所住，如是住为悉见。如是天子！是为法性。如 现代汉语译本：对于其他一切法进行思惟，即使思惟也不从其他法中学习；也不说什么；也不住在什么地方，即使对于其他法作出很大的明了，对于法也不作为，也不学习。 ‘像这样，天子！菩萨如何得知诸法等同于虚空？心，天子！造作三界，像这样，天子！心没有形状，也不可见，没有住止之处，也不可知道，像幻象一样是心和心法，寻求心也是不可得到的。像这样心和心法，寻求心最终也是不可得到的，这心又是不可知的，像这样心和一切法也是不可得到的。又不可执持，法完全没有所有，看待所有的一切，审视它们就像幻化、像影子，像这样知道一切法已经过去，已经过去的一切，都是不学习而自然知道的，像这样知道诸法等同于虚空。 ‘像这样，天子！就像虚空不可见，也没有生，也没有长，知道一切诸法也像这样！像这样虚空就像虚空一样寂静而清净，像这样诸法也寂静而清净。 ‘像这样，天子！菩萨如何得知一切诸法的法性？像这样，天子！菩萨这样学习，诸法也看不见，也不可得到。眼也看不见耳，耳也不知道耳，耳也看不见眼，眼也不知道眼；鼻也看不见舌，舌也不知道舌，舌也看不见鼻，鼻也不知道鼻；鼻也看不见身，身也不知道身，身也看不见意，意也不知道意。一切诸法，无论是行还是住，应当如何平等地知道法性在哪里？像这样眼见知道分别于法，不说是、不是也不随顺，因此得知常住之处；也不对于法作出衰败。为什么呢？外面也不入、里面也不接受，对于衰败和不衰败应当这样知道、这样看见；也不对于法有所生、有所住，像这样住就是完全看见。像这样，天子！这就是法性。’
English
English version: Contemplating all other dharmas, even contemplating, one does not learn from other dharmas; nor does one speak of anything; nor does one abide anywhere, even if one makes great clarity regarding other dharmas, one does not act upon or learn the Dharma. 'Thus, son of the gods! How does a Bodhisattva know that all dharmas are equal to space? Mind, son of the gods! Creates the three realms, thus, son of the gods! The mind has no form, nor can it be seen, it has no abiding place, nor can it be known, like an illusion is the mind and mind-dharmas, seeking the mind is also unattainable. Thus, the mind and mind-dharmas, seeking the mind is ultimately unattainable, this mind is also unknowable, thus the mind and all dharmas are also unattainable. Furthermore, it cannot be held, the Dharma is completely without anything, viewing all that exists, scrutinize them as if they were transformations, like shadows, thus knowing that all dharmas have passed, all that has passed is known naturally without learning, thus knowing that all dharmas are equal to space. 'Thus, son of the gods! Just as space is invisible, and has no birth, nor does it grow, knowing all dharmas is also like this! Thus, space is like space, still and pure, thus all dharmas are also still and pure. 'Thus, son of the gods! How does a Bodhisattva know the Dharma-nature of all dharmas? Thus, son of the gods! The Bodhisattva learns in this way, dharmas are neither seen nor attainable. The eye does not see the ear, the ear does not know the ear, the ear does not see the eye, the eye does not know the eye; the nose does not see the tongue, the tongue does not know the tongue, the tongue does not see the nose, the nose does not know the nose; the nose does not see the body, the body does not know the body, the body does not see the mind, the mind does not know the mind. All dharmas, whether moving or abiding, how should one equally know where the Dharma-nature is? Thus, the eye sees, knows, and distinguishes dharmas, neither saying 'is' nor 'is not', nor following along, therefore knowing the constant abiding place; nor does one cause decay in the Dharma. Why? The outside does not enter, the inside does not receive, one should know and see decay and non-decay in this way; nor does one have birth or abiding in the Dharma, thus abiding is seeing completely. Thus, son of the gods! This is Dharma-nature.' --------------------------------------------------------------------------------
Chinese
是法性亦不起、亦不灭，于是处无所有，然复现诸法，以住无所生、无所起，是止处，如是审谛，如当眼所见，智亦尔！亦不于法性、亦无所脱，而兴隆而住止，彼诸法法性以毕足。如是天子！是为四事法。菩萨得大神通智之持，得最度无极。 “如是天子！云何为神通？云何为智？天子！神通者：于一切诸法要义悉知，彼一一之智皆悉了，是故天子！名为神通。于一切诸法而自知我我名，天子！我者而不佷，是为法黠。如是天子！菩萨用是故疾得大神通之持，智于所愿而无厌。所以者何？欲满所愿故。如是智，天子！过于人眼，逮得天眼净，悉见十方不可计无央数亿千万诸佛刹中，于诸刹中见诸佛世尊及诸弟子众；持天耳悉闻诸佛世尊所说法，皆悉闻知。诸佛刹土中一切人民学不学、上中下事皆悉了知，能持神足遍游到诸佛刹，悉知前世无央数劫中，所更索知一切人意中所念所从，来生本末皆悉逮知，持是智以自证，便能为一切说法。如是智，天子！菩萨摩诃萨逮得一切智，佛所作者皆得住，疾逮得诸佛法，成无上正真之道最正觉。” 佛尔时便说偈言： “于是大神通， 悉为已满足； 善权之所施， 见则功德相。 如是皆从一， 悉了知诸法； 甚深净戒德， 亦皆由是致。 现代汉语译本： 法性既不生起，也不灭亡，在那里一无所有，却又显现诸法，安住于无所生、无所起的状态，这就是止息之处。像这样审视谛观，如同眼睛所见一般，智慧也是如此！既不脱离法性，也不执着于法性，而是兴盛而安住，诸法的法性由此而圆满。像这样，天子！这就是四事法。菩萨因此获得大神通智慧的持有，达到最极的度脱，无有穷尽。 ‘像这样，天子！什么是神通？什么是智慧？天子！神通就是：对于一切诸法的要义完全知晓，对于它们一一的智慧都完全明了，所以，天子！称为神通。对于一切诸法能够自己知道我的名称，天子！我这个名称并不违背真理，这就是法的智慧。像这样，天子！菩萨运用这些，所以能够迅速获得大神通的持有，智慧对于所希望的没有厌倦。为什么呢？因为想要满足所希望的。像这样的智慧，天子！超越人的眼睛，获得清净的天眼，能够完全看见十方不可计数无央数亿千万诸佛刹（Buddha-kshetra，佛的国土）中，在这些佛刹中看见诸佛世尊（Buddha-lokanatha，佛的尊称）以及诸弟子众；凭借天耳能够完全听见诸佛世尊所说的法，都能够听闻知晓。诸佛刹土中一切人民学习或不学习、上等中等下等的事情都完全知晓，能够运用神足通遍游到诸佛刹，完全知晓前世无央数劫中，所经历的事情，知晓一切人心中所想念的，从哪里来，生于何处，本末都完全知晓，凭借这种智慧来亲自验证，便能够为一切众生说法。像这样的智慧，天子！菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）获得一切智慧，佛所做的事情都能够安住其中，迅速获得诸佛的法，成就无上正真之道最正觉（Anuttara-samyak-sambodhi，无上正等正觉）。’ 佛陀（Buddha）这时便说了偈语： ‘于是大神通，完全已满足； 善巧方便的施设，看见就是功德之相。 像这样都从一而来，完全了知诸法； 甚深清净的戒德，也都是由此而致。’
English
English version: The nature of Dharma neither arises nor ceases. In that place, there is nothing, yet all Dharmas appear, abiding in the state of non-arising and non-ceasing. This is the place of cessation. Contemplate and examine it as clearly as if seen by the eye; wisdom is also like this! It neither departs from the nature of Dharma nor clings to it, but flourishes and abides, and the nature of all Dharmas is thereby fulfilled. Thus, O son of the gods! This is the Dharma of the four matters. Bodhisattvas thus obtain the holding of great supernatural powers and wisdom, reaching the ultimate liberation without end. ‘Thus, O son of the gods! What are supernatural powers? What is wisdom? O son of the gods! Supernatural powers are: to fully know the essential meanings of all Dharmas, and to completely understand the wisdom of each and every one of them. Therefore, O son of the gods! This is called supernatural power. To know for oneself the name of 'I' in all Dharmas, O son of the gods! This name 'I' does not contradict the truth; this is the wisdom of Dharma. Thus, O son of the gods! Bodhisattvas, by using these, quickly obtain the holding of great supernatural powers, and their wisdom is never weary of what they desire. Why? Because they wish to fulfill their desires. Such wisdom, O son of the gods! Surpasses the human eye, attaining the pure divine eye, enabling them to fully see the countless billions of Buddha-kshetras (Buddha-fields) in the ten directions, and in these Buddha-kshetras, to see the Buddhas-lokanatha (World-honored Ones) and their assemblies of disciples; with the divine ear, they can fully hear the Dharma spoken by the Buddhas-lokanatha, and understand it all. They fully know whether all people in the Buddha-kshetras are learning or not learning, and matters of superior, middling, and inferior quality. They can use their divine feet to travel to all the Buddha-kshetras, fully knowing the countless kalpas (eons) of past lives, and understanding all that has been experienced. They know all the thoughts in people's minds, where they come from, and the beginning and end of their lives. With this wisdom, they verify it for themselves and can then preach the Dharma to all beings. Such wisdom, O son of the gods! Allows the Bodhisattva-Mahasattvas (Great Bodhisattvas) to attain all wisdom, to abide in all that the Buddhas do, to quickly attain the Dharmas of the Buddhas, and to achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).’ The Buddha (Buddha) then spoke in verse: ‘Thus, great supernatural powers are fully satisfied; Skillful means are applied, and seeing them is a sign of merit. Thus, all come from one, fully understanding all Dharmas; Profound and pure precepts and virtues are also attained thereby.’