Chinese
以如是之故， 皆悉知诸法； 终不于是行， 念有逾过者。 一切诸所有， 其法亦如是！ 譬之如虚空， 法义无差特。 于是审谛法， 尔乃得见法； 不疑于法界， 用是晓了知。 不以服法故， 而悉具足知； 分别而晓了， 自致得神通。 其诸过去法， 皆悉为虚空； 诸有当来法， 亦复无所有。 今诸现在法， 亦等悉如空； 如是所见者， 一切皆同等。 是三世诸法， 皆悉如虚空； 亦非是我所， 亦不非是我。 以自知一生， 一切亦复尔！ 如是诸所见， 便为得转信。 于彼如是知， 功德不复同； 为一切说法， 亦不想于法。 亦无有恚恨， 不言是与非； 亦不有所疑， 亦复无所觉。 其已如是者， 便为立诸法； 于是诸所习， 为皆无有余。 于是无余法， 诸法皆悉尔！ 亦不于异法， 而复有所见。 如是亦不生， 亦不为复有； 于是无所入， 亦复无所得。 便为逮得德， 为一切说法； 普演于法义， 于道无所念。 其心于三界， 为已甚佳快； 心已如是者， 为都不可见。 无色若如影， 其像亦如是！ 于法有 现代汉语译本 因此，由于这样的缘故，就能完全了解诸法（dharma，宇宙间一切事物和现象）； 最终不会在这些修行中，还认为有什么可以超越的。 一切所有的一切，其法则也是如此！ 譬如虚空，法的意义没有差别。 因此审视真谛之法，才能得见法； 不怀疑于法界（dharmadhatu，一切法的总称，宇宙万法的本体），用这个来晓了认知。 不因为执着于法，而能完全具足地知晓； 通过分别和晓了，自然而然地获得神通（abhijna，超自然能力）。 那些过去的法，都如同虚空一般； 那些将来的法，也同样什么都没有。 现在这些法，也同样都如同虚空； 像这样所见到的，一切都是相同的。 这过去、现在、未来三世的诸法，都如同虚空； 既不是我所拥有的，也不是非我所拥有的。 因为自己知道一生，一切也都是如此！ 像这样所见到的，就能够获得真正的信念。 对于那个像这样认知的人，功德不再相同； 为一切众生说法，也不执着于法。 也没有嗔恨，不说这是与非； 也没有什么怀疑，也没有什么感觉。 那些已经这样的人，就能够确立诸法； 对于这些所修习的，就都是没有剩余的。 对于这没有剩余的法，诸法都是如此！ 也不对于不同的法，而再有什么见解。 像这样既不生，也不再有； 对于此既无所入，也无所得。 就能获得功德，为一切众生说法； 普遍地阐述法的意义，对于道没有执念。 他的心对于三界（triloka，欲界、色界、无色界），已经非常快乐； 心已经像这样的人，是完全不可见的。 无色就像影子，其形象也是如此！ 对于法有……
English
English version Therefore, because of this reason, one can fully understand all dharmas (dharma, all things and phenomena in the universe); Ultimately, one will not, in these practices, still think there is something to surpass. Everything that exists, its law is also like this! Like the void, the meaning of the law is without difference. Therefore, examine the true law, and then one can see the law; Without doubt about the dharmadhatu (dharmadhatu, the totality of all dharmas, the essence of all phenomena in the universe), use this to understand and know. Not because of clinging to the law, can one fully and completely know; Through distinguishing and understanding, one naturally attains supernatural powers (abhijna, supernatural abilities). Those past dharmas are all like the void; Those future dharmas are also without anything. These present dharmas are also all like the void; Like this what is seen, everything is the same. These dharmas of the three times (past, present, and future) are all like the void; Neither is it what I possess, nor is it not what I possess. Because one knows one's own life, everything is also like this! Like this what is seen, one can then obtain true faith. For that person who knows like this, merit is no longer the same; Speaking the Dharma for all beings, one does not cling to the Dharma. There is also no hatred, not saying this is right or wrong; There is also no doubt, and no feeling. Those who are already like this can establish all dharmas; For these that are practiced, there is nothing remaining. For this Dharma without remainder, all dharmas are like this! Also, for different dharmas, there is no further view. Like this, neither is there birth, nor is there existence again; For this, there is neither entry nor attainment. One can then attain merit, speaking the Dharma for all beings; Universally expounding the meaning of the Dharma, without attachment to the path. His heart, for the three realms (triloka, the desire realm, the form realm, and the formless realm), is already very happy; A heart that is already like this is completely invisible. Formlessness is like a shadow, its image is also like this! Regarding the Dharma, there is... -------------------------------------------------------------------------------- 所求， 其心为已止。 若有于是法， 欲求索其心； 法亦不见心， 心亦不见法。 其于如是心， 心而复求心； 心已如是者， 悉已见诸习。 诸法亦如是！ 无能黠法者； 诸所有思想， 不能作妨碍。 一切未成法， 我当悉办之； 其法如虚空， 常住无增减。 譬若如虚空， 所生无所有； 其已如是者， 为见一切法。 亦不于虚空， 而有所作为； 如是名为好， 诸法亦如是！ 眼亦不见耳， 耳亦不见眼； 舌亦不见鼻， 鼻亦不见舌。 身亦不见意， 意亦不见身； 各各在其处， 处处不相见。 若从他人闻， 或自从己知； 如是而悉能， 为人说法界。 法界如是者， 乃为悉平等； 六衰不知我， 我亦不知衰。 如是皆悉知， 所学诸法事； 学已如是者， 其慧无有量。 为悉见十方， 无数亿千佛； 乃与弟子众， 尊说法悉闻。 其有于是法， 广普为人说； 于是无量慧， 为已甚清净。 善说戒之德， 而具足得闻； 晓了于诸议， 分别为皆满。 皆悉知一切， 其心之所念； 便以神足力， 游于亿刹土。 巨亿千万劫， { "translations": [ "现代汉语译本", "所求之事，其心便已止息。", "若有人对于此法，还想去寻求其心的所在；", "那么法也无法看见心，心也无法看见法。", "如果对于这样的心，还要用心去寻求心；", "心已经达到这种状态，就能完全看见各种习性。", "诸法也是如此！没有谁能胜过法；", "所有的思想，都不能构成妨碍。", "一切尚未成就的法，我应当全部成就它；", "其法就像虚空一样，恒常存在，没有增减。", "譬如虚空，所生之物无所有；", "已经达到这种状态，就是看见了一切法。", "也不在虚空中，有所作为；", "像这样就称为好，诸法也是如此！", "眼也看不见耳，耳也看不见眼；", "舌也看不见鼻，鼻也看不见舌。", "身也看不见意，意也看不见身；", "各自在自己的位置，处处不能相见。", "如果从他人那里听闻，或者从自己这里知晓；", "像这样就能完全，为人解说法界（Dharmadhatu，一切法的总称）。", "法界如果是这样，那就是完全平等；", "六衰（六根的衰败）不知道我，我也不知道六衰。", "像这样全都知晓，所学习的各种法事；", "学习达到这种状态，他的智慧就没有限量。", "能够完全看见十方，无数亿千的佛（Buddha，觉悟者）；", "于是与弟子们，恭敬地听闻佛所说的法。", "如果有人对于此法，广泛地为人宣说；", "那么他的无量智慧，就已经非常清净。", "善于宣说戒的功德，并且具足地听闻；", "晓了各种议论，分别解说都圆满。", "全都知晓一切，他人心中所想的；", "便以神通足力，游历于亿万刹土（Buddha-field，佛所教化的世界）。", "巨亿千万劫，" ], "english_translations": [ "English version", 'What is sought, the mind has already ceased.', 'If there is, regarding this Dharma (law, teaching), a desire to seek its mind;', 'Then the Dharma (law, teaching) also does not see the mind, and the mind also does not see the Dharma (law, teaching).', 'If regarding such a mind, one uses the mind to seek the mind;', 'The mind, having reached this state, can fully see all habits.', 'All Dharmas (laws, teachings) are also like this! No one can surpass the Dharma (law, teaching);', 'All thoughts cannot create obstacles.', 'All Dharmas (laws, teachings) that have not yet been accomplished, I shall fully accomplish them;', 'The Dharma (law, teaching) is like the void, constantly abiding without increase or decrease.', 'For example, like the void, what is born is without anything;', 'Having reached this state, one sees all Dharmas (laws, teachings).', 'Also, in the void, there is nothing to do;', 'Like this is called good, all Dharmas (laws, teachings) are also like this!', 'The eye also does not see the ear, and the ear also does not see the eye;', 'The tongue also does not see the nose, and the nose also does not see the tongue.', 'The body also does not see the mind, and the mind also does not see the body;', 'Each is in its own place, and they cannot see each other everywhere.', 'If one hears from others, or knows from oneself;', 'Like this, one can fully explain the Dharmadhatu (totality of all dharmas, the universe) to others.', 'If the Dharmadhatu (totality of all dharmas, the universe) is like this, then it is completely equal;', 'The six decays (decline of the six senses) do not know me, and I also do not know the six decays.', 'Like this, all are known, the various Dharma (law, teaching) matters that are learned;', 'Having learned to this state, his wisdom is immeasurable.', 'One can fully see the ten directions, countless billions of Buddhas (awakened ones);', 'Then, with the disciples, respectfully hear the Dharma (law, teaching) spoken by the Buddha (awakened one).', 'If someone, regarding this Dharma (law, teaching), widely proclaims it to others;', 'Then his immeasurable wisdom is already very pure.', 'Skilled in proclaiming the merits of precepts, and fully hearing them;', 'Understanding various discussions, and explaining them completely.', 'Knowing all that others think in their minds;', 'Then, with supernatural powers, travel through billions of Buddha-fields (Buddha-field, the world where a Buddha teaches).', 'Billions and trillions of kalpas (eons),' ] } -------------------------------------------------------------------------------- 无数恒边沙； 前世之所行， 皆悉见了知。 而便于是行， 为已逮五通； 便因是前近， 安隐无上觉。 佛之所住者， 皆为已得住； 其未逮道者， 当道求其议。 于是视诸法， 皆空无所见； 便发踊跃意， 欢喜无过者。 一切诸魔众， 无能动其毛； 疾逮得正觉， 无上之最尊。
Chinese
“天子！复有四事法，菩萨摩诃萨逮得不可思议善权方便之功德。何等为四？一者、逮前世智慧功德。二者、其有无所依者、寒冻者、苦者、苦痛者、愁忧者，若见是辈众苦毒者，便发意踊跃欲救之，皆教令求佛道。三者、以诸法持佛意系于一切，持前世久远功德福祐劝助，复持一切过去诸佛福祐功德劝助，皆令解脱忧苦，放赦去离，都持是功德奉上诸勤苦厄难者。四者、未曾发意不满一切愿；亦未曾发意漏脱使人不至道；亦未曾令一切不至道。如我心欲至道，道亦迎我心，如是智便迎于心，心便逮道智。持沤和拘舍罗，于功德而增益，不于法界有所坏；于所可思议法，所学无有厌足；于诸功德亦不厌足，如是作诸功德倍复无厌足，不于心法有所亡，心于功德亦无所亡。常奉行于布施，心清净无所悕望；常奉持禁戒而不缺减；于忍辱力而不动转；加于精进而不懈怠；于禅三 现代汉语译本 无数恒河沙数的世界； 前世所做的一切，都能完全知晓。 因此修行，已经获得了五神通（五种神通能力）； 因此更加接近，安稳地证得无上正觉（最高的觉悟）。 佛所安住的境界，都已经证得； 那些尚未证悟的人，应当探求佛道。 于是观察诸法，皆是空性，无所执着； 便生起踊跃之心，欢喜无以复加。 一切魔众，都无法动摇他的一根毫毛； 迅速证得正觉，成为无上至尊。 ‘天子！还有四种法，菩萨摩诃萨（伟大的菩萨）能够获得不可思议的善巧方便功德。哪四种呢？第一，获得前世的智慧功德。第二，对于那些无所依靠的人、受寒受冻的人、痛苦的人、遭受苦痛的人、忧愁的人，如果见到这些受尽各种痛苦的人，便生起踊跃之心想要救助他们，都教导他们寻求佛道。第三，以诸法持守佛的意念，将佛意系念于一切，以过去世久远的功德福佑劝勉帮助他们，又以一切过去诸佛的福佑功德劝勉帮助他们，都让他们解脱忧愁痛苦，释放他们，使他们远离困境，将这些功德全部奉献给那些勤劳困苦、身处厄难的人。第四，未曾发愿不能满足一切愿望；也未曾发愿遗漏脱离，使人不能到达佛道；也未曾使一切众生不能到达佛道。如同我的心想要到达佛道，佛道也迎接我的心，如此智慧便迎接于心，心便获得佛道智慧。以智慧方便（沤和拘舍罗）在功德上不断增益，不在法界中有所损坏；对于可以思议的法，学习没有厌足；对于诸种功德也不厌足，如此做各种功德，加倍地没有厌足，不在心法上有所缺失，心在功德上也没有缺失。常常奉行布施，心清净没有贪求；常常奉持禁戒而不毁犯；对于忍辱的力量而不动摇；更加精进而不懈怠；在禅定三昧中
English
English version Countless as the sands of the Ganges; All actions of previous lives, are completely known. Therefore, through practice, one has attained the five supernormal powers (five kinds of supernatural abilities); Therefore, drawing closer, one peacefully attains unsurpassed enlightenment (the highest awakening). The state in which the Buddha dwells, one has already attained; Those who have not yet attained the Path, should seek its meaning. Thus, observing all dharmas, as empty and without attachment; One generates a joyful mind, with unsurpassed happiness. All the hosts of demons, cannot move a single hair on his body; Swiftly attaining perfect enlightenment, becoming the unsurpassed and most honored one. 'Son of Heaven! Furthermore, there are four dharmas by which a Bodhisattva-Mahasattva (great Bodhisattva) can attain the inconceivable merits of skillful means. What are the four? First, attaining the merits of wisdom from past lives. Second, for those who are without support, those who are cold and freezing, those who are suffering, those who are in pain, those who are sorrowful, if one sees these beings suffering all kinds of hardships, one generates a joyful mind, desiring to save them, and teaches them all to seek the Buddha-path. Third, upholding the Buddha's intention with all dharmas, keeping the Buddha's mind focused on everything, encouraging and assisting them with the merits and blessings of distant past lives, and also encouraging and assisting them with the merits and blessings of all past Buddhas, liberating them all from sorrow and suffering, releasing them, and keeping them away from difficulties, dedicating all these merits to those who are diligent and suffering, and in difficult circumstances. Fourth, never making a vow that cannot fulfill all wishes; never making a vow to omit or abandon, causing people not to reach the Buddha-path; and never causing all beings not to reach the Buddha-path. Just as my mind desires to reach the Buddha-path, the Buddha-path also welcomes my mind, so wisdom welcomes the mind, and the mind attains the wisdom of the Buddha-path. With skillful means (沤和拘舍罗, O和拘舍罗), one continuously increases merits, without damaging anything in the Dharma-realm; for the dharmas that can be contemplated, there is no weariness in learning; for all kinds of merits, there is also no weariness, thus doing all kinds of merits, doubly without weariness, without losing anything in the mind-dharma, and the mind does not lose anything in merits. Constantly practicing giving, with a pure mind and without greed; constantly upholding the precepts without breaking them; with the power of patience without wavering; increasing diligence without laziness; in meditative concentration --------------------------------------------------------------------------------