English
English version: The great light shone tenfold, which had never happened before, and my heart was filled with joy and boundless elation. Therefore, I have come to worship and draw near to the Tathagata (the Thus-Gone One), and I wish to hear the sweet nectar of the wonderful Dharma. At that time, the Bhagavan (the Blessed One) said to Manjusri (the Bodhisattva of Wisdom): 'Do you now truly see the Tathagata (the Thus-Gone One)?' Manjusri replied to the Buddha: 'World Honored One! The Dharmakaya (the Body of Dharma) of the Tathagata (the Thus-Gone One) is inherently invisible. I have come to see the Buddha for the sake of sentient beings. The Dharmakaya (the Body of Dharma) of the Buddha is inconceivable, without form or shape, neither coming nor going, neither existent nor non-existent, neither seen nor unseen, like the Suchness (Tathata), neither going nor coming, neither non-existent nor not non-existent, neither a place nor not a place, neither one nor two, neither pure nor impure, neither arising nor ceasing. My seeing of the Tathagata (the Thus-Gone One) is also like this.' The Buddha said to Manjusri: 'Do you now see the Tathagata (the Thus-Gone One) in this way?' Manjusri replied to the Buddha: 'World Honored One! I truly have no seeing, nor any appearance of seeing.' At that time, Sariputra (one of the Buddha's chief disciples) said to Manjusri: 'I do not understand what you have said. How can one see the Tathagata (the Thus-Gone One) in this way?' Manjusri replied to Sariputra: 'Great Virtue Sariputra! I do not see the Tathagata (the Thus-Gone One) in that way.' Sariputra said to Manjusri: 'What you have said is even more incomprehensible.' Manjusri replied to Sariputra: 'That which is incomprehensible is Prajnaparamita (the Perfection of Wisdom). Prajnaparamita (the Perfection of Wisdom) is neither comprehensible nor incomprehensible.' Sariputra said to Manjusri: 'Do you generate compassion for sentient beings? Do you practice the Six Paramitas (the Six Perfections) for sentient beings? And do you enter Nirvana (the state of enlightenment) for sentient beings?' Manjusri replied to Sariputra: 'As you have said, I generate compassion for sentient beings, practice the Six Paramitas (the Six Perfections), and enter Nirvana (the state of enlightenment); yet sentient beings are actually unattainable, without form or shape, neither increasing nor decreasing. Sariputra! You should always think like this: 'In each world, there are Buddhas (the Enlightened Ones) as numerous as the sands of the Ganges River, who dwell in the world for as many kalpas (eons) as the sands of the Ganges River, teaching each Dharma, and guiding and liberating as many sentient beings as the sands of the Ganges River, and each sentient being attains liberation.' Do you have such a thought?' -------------------------------------------------------------------------------- 是念不？” 舍利弗言：“文殊师利！我常作是念。”
Chinese
文殊师利答舍利弗：“如虚空无数，众生亦无数；虚空不可度，众生亦不可度。何以故？一切众生与虚空等。云何诸佛教化众生？” 舍利弗言：“若一切众生与虚空等，汝何故为众生说法令得菩提？”文殊师利答舍利弗：“菩提者实不可得，我当说何法使众生得乎？何以故？舍利弗！菩提与众生，不一不二，无异无为，无名无相，实无所有。” 尔时世尊出大人相肉髻光明，殊特希有，不可称说。入文殊师利菩萨摩诃萨法王子顶，还从顶出普照大众。照大众已，乃遍十方一切世界。是时大众触此光明，身心快乐得未曾有。皆从座起，瞻仰世尊及文殊师利，咸作是念：“今日如来放此奇特微妙光明，入文殊师利法王子顶，还从顶出普照大众，照大众已乃遍十方。非无因缘，必说妙法。我等但当勤修精进，乐如说行。”如是念已，各白佛言：“世尊！如来今日放此光明，非无因缘，必说妙法。我等渴仰，乐如说行。”如是白已，默然而住。 尔时文殊师利白佛言：“世尊！如来放光加我神力，此光希有，非色非相，不去不来，不动不静，非见非闻，非觉非知。一切众生无所观见，无喜无畏，无所分别。我当承佛圣旨，说此光明，令 现代汉语译本 ‘是这样想的吗？’ 舍利弗说：‘文殊师利（Manjusri，智慧的象征）！我常常这样想。’ 文殊师利回答舍利弗：‘如同虚空（空无）无数，众生也无数；虚空无法度量，众生也无法度量。为什么呢？因为一切众生与虚空相等。那么，诸佛是如何教化众生的呢？’ 舍利弗说：‘如果一切众生与虚空相等，你为什么还要为众生说法，让他们获得菩提（觉悟）呢？’文殊师利回答舍利弗：‘菩提实际上是不可得到的，我又能说什么法让众生得到呢？为什么呢？舍利弗！菩提与众生，不一也不二，没有差异也没有作为，没有名称也没有形相，实际上什么都没有。’ 这时，世尊（释迦牟尼佛）显现出大人相的肉髻（佛顶的肉瘤）光明，非常特别稀有，难以言说。这光明进入文殊师利菩萨摩诃萨（伟大的菩萨）法王子（佛的继承者）的头顶，又从头顶出来普照大众。照耀大众之后，又遍及十方一切世界。当时，大众接触到这光明，身心快乐，得到了前所未有的体验。他们都从座位上站起来，瞻仰世尊和文殊师利，都这样想：‘今天如来放出如此奇特微妙的光明，进入文殊师利法王子的头顶，又从头顶出来普照大众，照耀大众之后又遍及十方。这绝非没有原因，必定是要宣说微妙的佛法。我们应当勤奋修行精进，乐于按照佛所说的去做。’这样想之后，他们各自对佛说：‘世尊！如来今天放出这光明，绝非没有原因，必定是要宣说微妙的佛法。我们渴望听闻，乐于按照佛所说的去做。’这样说完之后，他们就默默地站着。 这时，文殊师利对佛说：‘世尊！如来放光加持我的神力，这光明稀有，非色非相，不去不来，不动不静，非见非闻，非觉非知。一切众生都无法看见，没有喜悦也没有畏惧，没有分别。我将承蒙佛的圣旨，宣说这光明，让'
English
English version 'Is that what you think?' Sariputra said, 'Manjusri! I often think that way.' Manjusri answered Sariputra, 'Like the countless space, beings are also countless; space cannot be measured, beings also cannot be measured. Why is that? Because all beings are equal to space. How do the Buddhas teach beings?' Sariputra said, 'If all beings are equal to space, why do you preach to beings to attain Bodhi (enlightenment)?' Manjusri answered Sariputra, 'Bodhi is actually unattainable, what Dharma can I speak to make beings attain it? Why is that? Sariputra! Bodhi and beings are neither one nor two, without difference or action, without name or form, actually nothing exists.' At that time, the World Honored One (Sakyamuni Buddha) manifested the light of the Ushnisha (a protuberance on the crown of the Buddha's head), which was extremely special and rare, beyond description. This light entered the crown of Manjusri Bodhisattva Mahasattva (a great Bodhisattva), the Dharma Prince (successor of the Buddha), and then came out from the crown, illuminating the assembly. After illuminating the assembly, it spread throughout all the worlds in the ten directions. At that time, the assembly, touched by this light, felt joy in body and mind, and had an unprecedented experience. They all rose from their seats, gazed at the World Honored One and Manjusri, and thought, 'Today, the Tathagata (Buddha) emits such a unique and subtle light, which enters the crown of Manjusri, the Dharma Prince, and then comes out from the crown, illuminating the assembly, and then spreading throughout the ten directions. This is definitely not without a reason, and it must be to proclaim the subtle Dharma. We should diligently cultivate and practice, and be happy to act according to what the Buddha says.' After thinking this, they each said to the Buddha, 'World Honored One! The Tathagata emits this light today, it is definitely not without a reason, and it must be to proclaim the subtle Dharma. We are eager to hear it and are happy to act according to what the Buddha says.' After saying this, they stood silently. At that time, Manjusri said to the Buddha, 'World Honored One! The Tathagata emits light to empower me, this light is rare, neither form nor appearance, neither going nor coming, neither moving nor still, neither seeing nor hearing, neither feeling nor knowing. All beings cannot see it, have no joy or fear, and have no discrimination. I will follow the Buddha's holy will and proclaim this light, so that' -------------------------------------------------------------------------------- 诸众生入无想慧。”
Chinese
尔时佛告文殊师利：“善哉，善哉！汝善快说，吾助汝喜。” 文殊师利白佛言：“世尊！此光明者是般若波罗蜜，般若波罗蜜者是如来，如来者是一切众生。世尊！我如是修般若波罗蜜。” 尔时佛告文殊师利言：“善男子！汝今如是说深般若波罗蜜。我今问汝，若有人问汝：‘有几众生界？’汝云何答？”文殊师利白佛言：“世尊！若人作如是问，我当答言：众生界数如如来界。” “文殊师利！若复问汝：‘众生界广狭云何？’汝云何答？”文殊师利白佛言：“世尊！若人作如是问，我当答言：如佛界广狭。” “文殊师利！若复问汝：‘众生界系在何处？’当云何答？”“世尊！我当答言：如如来系，众生亦尔。” “文殊师利！若复问汝：‘众生界住在何处？’当云何答？”“世尊！我当答言：住涅槃界。” 佛告文殊师利：“汝如是修般若波罗蜜，般若波罗蜜有住处不？”文殊师利白佛言：“世尊！般若波罗蜜无有住处。” 佛告文殊师利：“若般若波罗蜜无住处者，汝云何修？云何学？”文殊师利白佛言：“世尊！若般若波罗蜜有住处者，则无修学。” 佛告文殊师利：“汝修般若时，有善根增减不？”文殊师利白佛言 现代汉语译本 所有众生都进入无想的智慧境界。 这时，佛陀告诉文殊师利（Manjusri，菩萨名）说：‘太好了，太好了！你讲得真好，我为你感到高兴。’ 文殊师利对佛说：‘世尊！这光明就是般若波罗蜜（Prajnaparamita，意为智慧的完美），般若波罗蜜就是如来（Tathagata，佛的称号），如来就是一切众生。世尊！我就是这样修习般若波罗蜜的。’ 这时，佛陀告诉文殊师利说：‘善男子！你现在这样说甚深的般若波罗蜜。我现在问你，如果有人问你：‘有多少众生界？’你将如何回答？’文殊师利对佛说：‘世尊！如果有人这样问，我将回答说：众生界的数量如同如来界的数量。’ ‘文殊师利！如果又问你：‘众生界的广狭如何？’你将如何回答？’文殊师利对佛说：‘世尊！如果有人这样问，我将回答说：如同佛界的广狭。’ ‘文殊师利！如果又问你：‘众生界系在何处？’你将如何回答？’‘世尊！我将回答说：如同如来所系，众生也是如此。’ ‘文殊师利！如果又问你：‘众生界住在何处？’你将如何回答？’‘世尊！我将回答说：住在涅槃（Nirvana，解脱）的境界。’ 佛陀告诉文殊师利说：‘你这样修习般若波罗蜜，般若波罗蜜有住处吗？’文殊师利对佛说：‘世尊！般若波罗蜜没有住处。’ 佛陀告诉文殊师利说：‘如果般若波罗蜜没有住处，你如何修习？如何学习？’文殊师利对佛说：‘世尊！如果般若波罗蜜有住处，那就无法修习和学习了。’ 佛陀告诉文殊师利说：‘你修习般若时，善根会有增减吗？’文殊师利对佛说：
English
English version All beings enter the wisdom of non-perception. At that time, the Buddha said to Manjusri: 'Excellent, excellent! You have spoken well, I rejoice in your words.' Manjusri said to the Buddha: 'World Honored One! This light is Prajnaparamita (the perfection of wisdom), Prajnaparamita is the Tathagata (the thus-gone one, an epithet of the Buddha), and the Tathagata is all sentient beings. World Honored One! This is how I cultivate Prajnaparamita.' Then the Buddha said to Manjusri: 'Good man! You now speak of the profound Prajnaparamita. I now ask you, if someone asks you: 'How many realms of sentient beings are there?' How would you answer?' Manjusri said to the Buddha: 'World Honored One! If someone asks this, I would answer: The number of realms of sentient beings is like the number of realms of the Tathagata.' 'Manjusri! If they further ask you: 'How vast or narrow are the realms of sentient beings?' How would you answer?' Manjusri said to the Buddha: 'World Honored One! If someone asks this, I would answer: Like the vastness or narrowness of the Buddha's realm.' 'Manjusri! If they further ask you: 'Where are the realms of sentient beings bound?' How would you answer?' 'World Honored One! I would answer: As the Tathagata is bound, so are sentient beings.' 'Manjusri! If they further ask you: 'Where do the realms of sentient beings reside?' How would you answer?' 'World Honored One! I would answer: They reside in the realm of Nirvana (liberation).' The Buddha said to Manjusri: 'You cultivate Prajnaparamita in this way, does Prajnaparamita have a dwelling place?' Manjusri said to the Buddha: 'World Honored One! Prajnaparamita has no dwelling place.' The Buddha said to Manjusri: 'If Prajnaparamita has no dwelling place, how do you cultivate it? How do you learn it?' Manjusri said to the Buddha: 'World Honored One! If Prajnaparamita had a dwelling place, then it could not be cultivated or learned.' The Buddha said to Manjusri: 'When you cultivate Prajna, do your roots of goodness increase or decrease?' Manjusri said to the Buddha: --------------------------------------------------------------------------------