Chinese
、如是见、如是观，为不见作是视。天子！菩萨众，魔若魔天，不能坏如是说。天子！佛说如是！” 天子白佛言：“世尊！菩萨摩诃萨所作甚奇特，具足知是诸慧事，乃如是了知于生死，乃作是求道而不懈倦，如是起灭上下可尽？” 佛言：“天子！譬如幻、如化；若来、若去、若坐；若所求、若所说，亦皆无所有。天子！譬如幻化，欲知一切诸法悉如是！一切诸所起灭，过去、当来、今现在，其劫数亦如是！菩萨亦不念起，亦不念前世所行。” 天子复问：“云何，世尊！菩萨若不念有起生处，佛何以得来上忉利天，到所生母所，尽夏三月？世尊不从摩耶生耶？” 佛报天子言：“如来所生不用生死法，住如如住，如者不来不去，佛生如是！” 佛复言：“天子！佛从般若波罗蜜生，诸佛世尊皆从般若波罗蜜生。何以故？三十二大人相不从摩耶生。天子！般若波罗蜜如是学，般若波罗蜜佛母身，三十二大人相皆从学般若波罗蜜。” 月天子白佛言：“我熟思惟般若波罗蜜无所生、无所灭，云何世尊言：‘般若波罗蜜是诸佛之母’乎？” 佛报言：“如天子所言，菩萨当学菩萨所学，逮般若波罗蜜，便得佛身相三十二大人之相归之，十种力、四无所畏、佛十八法、大慈 现代汉语译本：‘如是见、如是观，为不见作是视。天子（devaputra）！菩萨众，魔若魔天，不能坏如是说。天子（devaputra）！佛说如是！’ 天子（devaputra）白佛言：‘世尊！菩萨摩诃萨（Bodhisattva-Mahāsattva）所作甚奇特，具足知是诸慧事，乃如是了知于生死，乃作是求道而不懈倦，如是起灭上下可尽？’ 佛言：‘天子（devaputra）！譬如幻、如化；若来、若去、若坐；若所求、若所说，亦皆无所有。天子（devaputra）！譬如幻化，欲知一切诸法悉如是！一切诸所起灭，过去、当来、今现在，其劫数亦如是！菩萨亦不念起，亦不念前世所行。’ 天子（devaputra）复问：‘云何，世尊！菩萨若不念有起生处，佛何以得来上忉利天（Trāyastriṃśa），到所生母所，尽夏三月？世尊不从摩耶（Māyā）生耶？’ 佛报天子（devaputra）言：‘如来所生不用生死法，住如如住，如者不来不去，佛生如是！’ 佛复言：‘天子（devaputra）！佛从般若波罗蜜（Prajñāpāramitā）生，诸佛世尊皆从般若波罗蜜（Prajñāpāramitā）生。何以故？三十二大人相不从摩耶（Māyā）生。天子（devaputra）！般若波罗蜜（Prajñāpāramitā）如是学，般若波罗蜜（Prajñāpāramitā）佛母身，三十二大人相皆从学般若波罗蜜（Prajñāpāramitā）。’ 月天子（devaputra）白佛言：‘我熟思惟般若波罗蜜（Prajñāpāramitā）无所生、无所灭，云何世尊言：‘般若波罗蜜（Prajñāpāramitā）是诸佛之母’乎？’ 佛报言：‘如天子（devaputra）所言，菩萨当学菩萨所学，逮般若波罗蜜（Prajñāpāramitā），便得佛身相三十二大人之相归之，十种力、四无所畏、佛十八法、大慈’
English
English version: ‘Seeing thus, observing thus, is to regard the unseen. Devaputra! If the Bodhisattva assembly speaks thus, neither Mara nor the gods of Mara can destroy it. Devaputra! The Buddha speaks thus!’ The Devaputra said to the Buddha: ‘World Honored One! The Bodhisattva-Mahāsattva’s actions are most wondrous. They fully know these matters of wisdom, and thus understand birth and death. They seek the Path without weariness. Can such arising, ceasing, up, and down be exhausted?’ The Buddha said: ‘Devaputra! It is like an illusion, like a transformation; whether coming, going, or sitting; whether seeking or speaking, all are without substance. Devaputra! Like an illusion, if you wish to know, all dharmas are thus! All arising and ceasing, past, future, and present, their kalpas are also thus! The Bodhisattva does not dwell on arising, nor does he dwell on past actions.’ The Devaputra further asked: ‘How is it, World Honored One! If the Bodhisattva does not dwell on having a place of arising, how did the Buddha come up to the Trāyastriṃśa Heaven, to his birth mother, spending the entire three months of summer? Was the World Honored One not born from Māyā?’ The Buddha replied to the Devaputra: ‘The Tathagata’s birth does not use the dharma of birth and death, abiding in suchness, suchness neither comes nor goes, the Buddha’s birth is thus!’ The Buddha further said: ‘Devaputra! The Buddha is born from Prajñāpāramitā, all Buddhas, World Honored Ones, are born from Prajñāpāramitā. Why? The thirty-two major marks of a great man are not born from Māyā. Devaputra! Prajñāpāramitā is learned thus, Prajñāpāramitā is the body of the Buddha's mother, all thirty-two major marks of a great man are learned from Prajñāpāramitā.’ The Moon Devaputra said to the Buddha: ‘I have deeply contemplated Prajñāpāramitā, which has no birth and no cessation. How can the World Honored One say: ‘Prajñāpāramitā is the mother of all Buddhas’?’ The Buddha replied: ‘As the Devaputra says, the Bodhisattva should learn what the Bodhisattva learns, attain Prajñāpāramitā, and then the thirty-two major marks of a great man, the marks of the Buddha's body, will belong to him, along with the ten powers, the four fearlessnesses, the eighteen unique qualities of a Buddha, and great compassion.’ --------------------------------------------------------------------------------
Chinese
大悲三昧，独行游步，佛慧知他人意，皆来归之，此皆不从摩耶生。是故天子！当知佛慧从般若波罗蜜生。有无央数诸慧之事不可计，今粗举其事，皆悉如是！” 天子复问：“诸佛世尊法皆悉具足如是如，如来如者随如得成？” “如是天子！所见事如是视，佛从般若波罗蜜生，亦不从生般若波罗蜜，不于法有想根，亦无起根亦无争除。” “云何世尊般若波罗蜜所生？” 答言：“天子！如法，如来如如者，随所作法，于是法不生、不起、不灭。如是天子！不生、不起、不灭，如是如是异为智慧，慧从般若波罗蜜生，名曰怛萨阿竭从般若波罗蜜所生；如是生为不复生、不起、不灭。如是天子！不生、不起、不灭，菩萨学疾近般若波罗蜜。天子！般若波罗蜜智不可尽，复不可尽般若波罗蜜。” 复言：“世尊！是智慧云何思惟？云何当知是般若波罗蜜不可尽智？” 复言：“天子！不于智慧思惟而有智。如是天子！于智慧有思惟有智，是不为智慧、不可尽慧。何以故？天子！心知有劳，终不能得不可尽知，当令如是不为智慧。天子！智慧无思惟智，若智慧有尽，不为智慧。” 天子复问：“云何，世尊！不可尽，从何所问、从何所知？” 答言：“天子！是不可 现代汉语译本： ‘具有大悲三昧（Dabei Samadhi，伟大的慈悲禅定），独自修行游历，以佛的智慧了解他人的心意，众人都来归顺他，这些人都不从摩耶（摩耶夫人，释迦牟尼佛的生母）所生。因此，天子啊！应当知道佛的智慧是从般若波罗蜜（Prajnaparamita，智慧的完美）所生。有无数的智慧之事无法计算，现在粗略地举出一些事例，都是如此！’ 天子又问：‘诸佛世尊的法都完全具足，像这样，如来（Tathagata，佛的称号之一）的“如”是随什么“如”而成就的？’ ‘是的，天子！所见之事就像所视一样，佛从般若波罗蜜所生，但也不是从般若波罗蜜所生，不于法有想念的根源，也没有生起的根源，也没有争论消除。’ ‘世尊，般若波罗蜜是如何产生的？’ 回答说：‘天子！如法，如来如“如”者，随着所作的法，对于这个法不生、不起、不灭。像这样，天子！不生、不起、不灭，像这样“如”与“如”的差异就是智慧，智慧从般若波罗蜜所生，名叫怛萨阿竭（Tathagata，如来），是从般若波罗蜜所生；像这样生就是不复生、不起、不灭。像这样，天子！不生、不起、不灭，菩萨学习就能迅速接近般若波罗蜜。天子！般若波罗蜜的智慧是不可穷尽的，也不能穷尽般若波罗蜜。’ 又说：‘世尊！这种智慧应该如何思维？应该如何知道这种般若波罗蜜是不可穷尽的智慧？’ 又说：‘天子！不在智慧中思惟而有智慧。像这样，天子！在智慧中思惟而有智慧，这不是智慧，也不是不可穷尽的智慧。为什么呢？天子！用心去了解就会有劳累，最终不能得到不可穷尽的智慧，应当像这样不作为智慧。天子！智慧是没有思惟的智慧，如果智慧有穷尽，就不是智慧。’ 天子又问：‘世尊！不可穷尽，是从哪里问、从哪里知道的？’ 回答说：‘天子！这不可…
English
English version: 'Having the Great Compassion Samadhi (Dabei Samadhi, the great samadhi of compassion), walking and traveling alone, understanding the minds of others with the wisdom of the Buddha, all come to submit to him; these are not born from Maya (Queen Maya, the mother of Shakyamuni Buddha). Therefore, O son of heaven! You should know that the wisdom of the Buddha is born from Prajnaparamita (the perfection of wisdom). There are countless matters of wisdom that cannot be calculated; now, to roughly cite some examples, they are all like this!' The son of heaven further asked: 'The Dharmas of all Buddhas, World Honored Ones, are completely fulfilled; like this, the 'Thusness' of the Tathagata (Tathagata, one of the titles of the Buddha) is accomplished following what 'Thusness'?' 'Yes, O son of heaven! What is seen is like what is viewed; the Buddha is born from Prajnaparamita, but is also not born from Prajnaparamita, does not have the root of thought in the Dharma, nor does it have the root of arising, nor is there contention and elimination.' 'World Honored One, how is Prajnaparamita born?' He answered: 'O son of heaven! Like the Dharma, the Tathagata is 'Thus' as 'Thusness'; following the Dharma that is done, for this Dharma there is no birth, no arising, no cessation. Like this, O son of heaven! No birth, no arising, no cessation; like this, the difference between 'Thusness' and 'Thusness' is wisdom; wisdom is born from Prajnaparamita, named Tathagata (Tathagata), born from Prajnaparamita; like this, birth is no more birth, no arising, no cessation. Like this, O son of heaven! No birth, no arising, no cessation; a Bodhisattva learning quickly approaches Prajnaparamita. O son of heaven! The wisdom of Prajnaparamita cannot be exhausted, nor can Prajnaparamita be exhausted.' He further said: 'World Honored One! How should this wisdom be contemplated? How should one know that this Prajnaparamita is inexhaustible wisdom?' He further said: 'O son of heaven! Wisdom does not arise from contemplating wisdom. Like this, O son of heaven! Having wisdom from contemplating wisdom is not wisdom, nor is it inexhaustible wisdom. Why? O son of heaven! Knowing with the mind will be laborious, and ultimately one cannot attain inexhaustible knowledge; one should thus not regard it as wisdom. O son of heaven! Wisdom is wisdom without contemplation; if wisdom has an end, it is not wisdom.' The son of heaven further asked: 'World Honored One! Inexhaustible, from where is it asked, from where is it known?' He answered: 'O son of heaven! This inexhaustible… -------------------------------------------------------------------------------- 尽，不从放恣而等求。” 复问：“世尊！是不放恣为何等类？”
Chinese
答言：“天子！诸恶行于三界而不舍，亦不离三界中诸恶已复舍三界诸恶行，如是天子！各随所为不放恣。” “其报云何？” “于三界不起、不灭是其报。” 复问：“世尊！颇有弟子从是间游过三界为人说法者不？” 佛言：“天子！于欲界能为弟子说弟子法，不能于欲界有所益；于色界、无色界能为弟子说弟子法，都无所益。以三昧游三界而说法，不能了佛世尊之所说，亦不见以三昧力游于欲界有所说而无色。天子！虽游欲界复不能有所脱，以三昧力游于色界、无色界，无色界所说而无益，于色界、无色界都不能有所脱，虽游三界但能自脱身不能益他人。如是天子！虽知三界，不恋于三界，坐守空法，亦不习于欲界，不能于色界，亦复不能于无色界。如是不能于三界，亦不生于三界、亦生于三界，所去亦不知处。如是天子！是辈捐身于是处无能知；亦不见往亦不见还。何以故？一切诸法于三界不相逢。天子！譬如虚空不生、不可见、无有作者，不复会以过去。如是天子！三界一切诸法皆如是！” 说是法时，天诸天众中，七万二千天子远尘离垢诸法法眼净；万六千天子前世已作功德，今复闻说是 现代汉语译本：'竭尽全力，不放纵自己，平等地追求目标。' '世尊！什么样的人是不放纵的呢？' '天子！对于三界（欲界、色界、无色界）中的各种恶行，既不停止，也不舍弃；也不离开三界，舍弃已经舍弃的三界中的恶行。像这样，天子！每个人都按照自己所做的而不放纵。' '他们的报应是什么呢？' '在三界中不起、不灭，这就是他们的报应。' '世尊！有没有弟子从这里游历过三界，为他人说法呢？' '天子！在欲界能为弟子说弟子法，但不能对欲界有所利益；在色界、无色界能为弟子说弟子法，但都无所利益。以三昧（专注的状态）游历三界而说法，不能完全理解佛世尊所说的话，也看不到以三昧力游历于欲界有所说法而无色。天子！即使游历欲界也不能从中解脱，以三昧力游历于色界、无色界，在无色界所说的话没有益处，在色界、无色界都不能从中解脱，即使游历三界，也只能自己解脱，不能利益他人。像这样，天子！虽然知道三界，但不贪恋三界，只是固守空法，也不学习欲界，不能在色界，也不能在无色界。像这样不能在三界，也不生于三界、也生于三界，所去的地方也不知道在哪里。像这样，天子！这些人捐弃身体于此地，没有人能够知道；也看不见他们往来。为什么呢？一切诸法在三界中不相逢。天子！譬如虚空不生、不可见、没有作者，不再与过去相会。像这样，天子！三界一切诸法都是如此！' 在宣说此法时，天界诸天众中，七万二千天子远离尘垢，对诸法生起清净的法眼；一万六千天子前世已经积累功德，现在又听闻此法。
English
English version: 'Exhausting effort, not indulging in licentiousness, and equally seeking goals.' 'Venerable One! What kind of people are not licentious?' 'Son of Heaven! Those who do not abandon evil deeds in the three realms (desire realm, form realm, formless realm), nor depart from the three realms, abandoning the evil deeds they have already abandoned in the three realms. Thus, Son of Heaven! Each person, according to what they do, is not licentious.' 'What is their retribution?' 'Not arising and not ceasing in the three realms, that is their retribution.' 'Venerable One! Are there any disciples who travel through the three realms from here, teaching the Dharma to others?' 'Son of Heaven! In the desire realm, they can teach the Dharma of disciples to disciples, but cannot benefit the desire realm; in the form realm and formless realm, they can teach the Dharma of disciples to disciples, but are of no benefit at all. Traveling through the three realms with Samadhi (a state of focused concentration) and teaching the Dharma, they cannot fully understand what the Buddha, the World Honored One, has said, nor can they see that traveling in the desire realm with the power of Samadhi has something to say but is without form. Son of Heaven! Even if they travel in the desire realm, they cannot be liberated from it. Traveling in the form realm and formless realm with the power of Samadhi, what is said in the formless realm is of no benefit, and in the form realm and formless realm, they cannot be liberated from it. Even if they travel in the three realms, they can only liberate themselves and cannot benefit others. Thus, Son of Heaven! Although they know the three realms, they do not cling to the three realms, but only adhere to the empty Dharma, nor do they learn in the desire realm, nor can they be in the form realm, nor can they be in the formless realm. Thus, they cannot be in the three realms, nor are they born in the three realms, and they are also born in the three realms, and they do not know where they are going. Thus, Son of Heaven! These people abandon their bodies in this place, and no one can know; nor can they see them coming and going. Why? All Dharmas do not meet in the three realms. Son of Heaven! For example, space is not born, cannot be seen, has no creator, and does not meet with the past again. Thus, Son of Heaven! All Dharmas in the three realms are like this!' When this Dharma was spoken, among the heavenly beings in the heavens, seventy-two thousand Sons of Heaven were far from dust and defilement, and their Dharma eyes were purified regarding all Dharmas; sixteen thousand Sons of Heaven had accumulated merit in previous lives, and now they heard this Dharma. --------------------------------------------------------------------------------