English
English version: 'Let them all come to assemble and listen to the profound and subtle Dharma.' Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), receiving the teaching and the Buddha's holy decree, used his supernatural power, in the time it takes to stretch out an arm, to proclaim throughout the three thousand great thousand worlds: 'There is Dharma that has never been heard before, you should all come together to listen.' Then, using his supernatural feet, he returned to the Buddha and reported to the World Honored One, 'The proclamation is complete.' At that time, the fourfold assembly surrounded the Buddha, filling forty myriad miles; the gods and dragons resided in the empty space, with no empty space for fifty myriad miles. At this time, Manjushri (the Bodhisattva of wisdom) reported to the World Honored One, 'Now the fourfold assembly has come together, the gods and dragons fill the empty space, all with one mind, they fold their hands and bow to the Buddha. They are all watching the changes of the Tathagata's majestic power, the light shines brightly, and there is no place it does not reach. The assembly is seated, respectful and solemn, hoping that the Buddha will preach the Dharma.' At this time, the World Honored One immediately smiled with joy, and seven-jeweled lotuses sprang up from the ground. The leaves of the lotuses had countless hundreds and thousands of interwoven dew curtains, like tall chariots surpassing the throne of the Heavenly Emperor, hanging with bright moon pearls, red pearls, necklaces, and various treasures as decorations, facing the eight directions, wanting to save from the eight difficulties. All the assembly, the fourfold disciples—bhikkhus (monks), bhikkhunis (nuns), upasakas (laymen), and upasikas (laywomen)—the gods, dragons, gandharvas (celestial musicians), and others, humans and non-humans, all sat on the lotuses, universally gazing at the Buddha's venerable countenance. The Bodhisattva Mahasattvas led by Manjushri, with perfect features, majestic power, and the same aspiration, on the lotuses, with one mind, folded their hands, respectfully observing the Buddha's holy virtue, and Manjushri's aspiration to seek the Great Path. Then, Manjushri stepped forward and reported to the Buddha, 'Now the fourfold assembly, the gods, and dragons are all very eager, hoping that the Buddha will praise and speak of the Dharma of non-retrogression and detachment from defilements. These bhikkhus, bhikkhunis, upasakas, upasikas, gods, and dragons, countless thousands, hold firm faith, the thought of upholding the Dharma, the thought of seeking the eight stages, the path of the stream-enterer (Sotapanna), the once-returner (Sakadagami), the non-returner (Anagami), the Arhat, the Sravakas, and Pratyekabuddhas, each arising with such thoughts, therefore, the World Honored One should dispel this thought. Why does the Tathagata's light, from holding faith to upholding the Dharma, manifest...' -------------------------------------------------------------------------------- 缘觉行？” 于是，世尊默然不应。
Chinese
舍利弗白佛言：“唯然，大圣！吾于后夜寤起出屋，诣文殊师利。睹世尊室则欲进前，见十万莲华绕如来室，出大光明照于祇树舍卫国城及三千大千刹土，闻洪法音伎乐之声。惟佛解说此何感应？” 佛言：“今当讲此不退转轮，文殊师利俱共分别是之本瑞。” 阿难白佛：“今于后夜见大光明从轩牕入寤，从坐起出见祇洹为水所溺。水软且清，不见树木及与精舍，但见大光。此何感应？” 佛言：“今文殊师利当说深法不退转轮是之本瑞。” 于是，世尊为贤者阿难说颂曰： “此诸佛不我， 一乘而无上， 其软音勇猛， 因缘兴问斯。 是乘则清净， 佛道无有上， 普柔音勇猛， 今所兴问斯； 此乘无想念， 清净离调戏， 普软音勇猛， 今所兴问斯。 普软音所问， 救济一切乘， 非处无所成， 不起亦不灭。 一切所咨嗟， 此不成道果， 世尊为本无， 此教则成实。 普软音勇猛， 今所兴问此， 于此离响者， 一切声平等。 普软音所问， 因动而有声， 其声不可获， 法无响无字； 普软音所问， 法声等如风， 离形无所立， 欲令 现代汉语译本 ‘缘觉行’（Pratyekabuddha-yana，指不依佛陀教导，自行悟道的修行方式）是什么？” 这时，世尊沉默不语，没有回答。 舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著称）对佛说：“是的，大圣！我后半夜醒来走出房间，去拜访文殊师利（Manjusri，象征智慧的菩萨）。我看到世尊的房间，正要走上前去，却见到十万朵莲花围绕着如来的房间，发出巨大的光明，照耀着祇树给孤独园（Jetavana Vihara）所在的舍卫国（Sravasti）城，以及三千大千世界（Trisahasra-Mahasahasra-lokadhatu）。我还听到了洪亮的佛法之音和音乐之声。只有佛陀才能解释这是什么感应？” 佛说：“我现在将要讲述这不退转法轮（Avivartika-chakra），文殊师利将共同阐明这瑞相的根本。” 阿难（Ananda，佛陀的十大弟子之一，以多闻著称）对佛说：“我今天后半夜看到巨大的光明从窗户进入，醒来后从座位起身，看到祇洹精舍被水淹没。水柔软而清澈，看不到树木和精舍，只看到巨大的光明。这是什么感应？” 佛说：“现在文殊师利将要讲述甚深佛法的不退转法轮，这是这瑞相的根本。” 于是，世尊为贤者阿难说了偈颂： ‘这些佛陀不执着于我， 一乘（Ekayana，指唯一的成佛之道）是无上的， 他们柔和的声音充满力量， 因缘成熟而提出这样的问题。 这乘是清净的， 佛道是无上的， 普遍柔和的声音充满力量， 现在提出这样的问题； 这乘没有妄想， 清净而远离戏论， 普遍柔和的声音充满力量， 现在提出这样的问题。 普遍柔和的声音所问， 救济一切乘， 非处无所成， 不生也不灭。 一切所赞叹的， 这不成道果， 世尊为本无， 这教导则成真实。 普遍柔和的声音充满力量， 现在提出这样的问题， 对于此离响者， 一切声音平等。 普遍柔和的声音所问， 因动而有声， 其声不可获得， 法无响无字； 普遍柔和的声音所问， 法声等同于风， 离形无所立， 想要’
English
English version What is the ‘Pratyekabuddha-yana’ (the path of self-enlightenment without relying on a Buddha's teachings) practice?” Then, the World Honored One remained silent and did not respond. Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, “Yes, Great Sage! In the latter part of the night, I awoke and left my room to visit Manjusri (a Bodhisattva symbolizing wisdom). I saw the World Honored One's room, and as I was about to approach, I saw a hundred thousand lotuses surrounding the Tathagata's room, emitting great light that illuminated the Jetavana Vihara in the city of Sravasti, as well as the Trisahasra-Mahasahasra-lokadhatu (three thousand great thousand world system). I also heard the resounding sound of the Dharma and music. Only the Buddha can explain what this is a response to?” The Buddha said, “Now I will speak about the irreversible wheel of Dharma (Avivartika-chakra), and Manjusri will jointly explain the root of this auspicious sign.” Ananda (one of the Buddha's ten great disciples, known for his extensive learning) said to the Buddha, “Tonight, in the latter part of the night, I saw a great light entering through the window. After waking up and rising from my seat, I saw that the Jetavana Vihara was submerged in water. The water was soft and clear, and I could not see the trees or the Vihara, only the great light. What is this a response to?” The Buddha said, “Now Manjusri will speak about the profound Dharma of the irreversible wheel, which is the root of this auspicious sign.” Then, the World Honored One spoke the following verses for the venerable Ananda: ‘These Buddhas do not cling to self, The Ekayana (the one vehicle, the path to Buddhahood) is supreme, Their gentle voices are powerful, Due to conditions, such questions arise. This vehicle is pure, The Buddha's path is supreme, Universally gentle voices are powerful, Now such questions arise; This vehicle has no conceptual thought, Purity and freedom from playfulness, Universally gentle voices are powerful, Now such questions arise. Asked by universally gentle voices, It saves all vehicles, There is nothing to be accomplished in non-places, It neither arises nor ceases. All that is praised, This does not become the fruit of the path, The World Honored One is originally non-existent, This teaching then becomes real. Universally gentle voices are powerful, Now such questions arise, For those who are free from sound, All sounds are equal. Asked by universally gentle voices, Sound arises from movement, Its sound cannot be obtained, The Dharma has no sound or words; Asked by universally gentle voices, The sound of Dharma is like the wind, Without form, it has no basis, Wanting to’
Chinese
度响着。 阿难且听是， 普音之所问， 道正法时身， 涂想亦复空。 诸佛等正觉， 空寂无有相， 说设若不说， 一切法无住。 平等觉无色， 道迹之所趣， 获来不还反， 此佛所说法。 离形远众相， 如虚空无数， 佛道如不着， 此为普音闻。 过去当来佛， 于今亦复然， 为现道慧意， 未尝见有涂。 不可睹法界， 但以音声耳， 分别经本无， 此法乃为道。 布施度无极， 净戒亦复然， 忍辱度无极， 此说现佛道； 精进度无极， 一心亦俱然， 智慧度无极， 现道之慧明。 佛善权方便， 神通度彼岸， 假声讲佛道， 于俗无所著。 为现三乘教， 宣扬说果声， 导师之所讲， 随顺察本性。 吾兴五浊世， 知劣懈废人， 故为佛乘者， 使人成大圣。 吾现四果音， 已成无著道， 因音谓声闻， 诸法无缘会。 所谓众合会， 教皆有所立， 现在获因缘， 故说目前法。 罗汉谓声闻， 因观成缘觉， 永不起法忍， 菩萨之所睹。 其空无有想， 平等禅不愿， 三脱之门音， 以故说泥洹。 不著于往古， 来现在亦然， 现代汉语译本 （佛陀的教诲）在回响着。 阿难（Ananda，佛陀的十大弟子之一）你且听着，这是普音（普音，菩萨名）所问的： 当道（道，真理）显现正法时，身体的感受和想法也都是空无的。 诸佛（Buddha，觉悟者）等正觉（Sammasambuddha，完全觉悟者），他们的境界是空寂无相的。 说也好，不说也好，一切法（Dharma，宇宙的真理）都是无所住的。 平等觉（Samatajnana，平等智慧）是无形的，是道迹（Magga，修行之道）所趋向的。 证得不还果（Anagami，不还者）不再轮回，这是佛陀所说的法。 远离形体和各种表象，如同虚空一样无边无际。 佛道（Buddha-dharma，成佛之道）如同不执着一样，这是普音所听闻的。 过去、未来和现在的佛，都是如此。 为了展现道（道，真理）的智慧和意念，从未见过有任何固定的途径。 法界（Dharmadhatu，宇宙的真实本质）是不可见的，只能通过声音来理解。 分别（Vikalpa，分别心）的经文原本就是空无的，这才是真正的道。 布施（Dana，慷慨施舍）的修行达到无极，持戒（Sila，道德戒律）也是如此。 忍辱（Ksanti，忍耐）的修行达到无极，这是佛道（Buddha-dharma，成佛之道）的展现。 精进（Virya，努力）的修行达到无极，一心（Ekagrata，专注）也是如此。 智慧（Prajna，智慧）的修行达到无极，这是展现道（道，真理）的智慧光明。 佛陀善用权巧方便（Upaya，善巧方便），以神通（Abhijnana，超自然能力）度化众生到达彼岸（Paramita，到达彼岸）。 借用声音来讲述佛道（Buddha-dharma，成佛之道），在世俗中却没有任何执着。 为了展现三乘（Triyana，三种修行方式）的教义，宣扬证果的声音。 导师（Buddha，佛陀）所讲的，都是随顺观察众生的本性。 我（佛陀自称）出现在五浊恶世（Pancakasaya，充满五种污浊的时代），知道众生是劣根性、懈怠和废弛的。 所以为了佛乘（Buddhayana，成佛之道）的修行者，使他们成就大圣（Mahasattva，伟大的觉悟者）。 我展现四果（Cattari phala，四种修行果位）的声音，已经成就无执着的道。 因为声音而被称为声闻（Sravaka，听闻佛法而修行的人），诸法（Dharma，宇宙的真理）是无缘会合的。 所谓的众合会（Samavaya，因缘和合），教义都是有所依据的。 现在所获得的因缘（Hetupratyaya，因果关系），所以说的是眼前的法。 罗汉（Arhat，已断除烦恼的圣者）被称为声闻，因观察而成就缘觉（Pratyekabuddha，独自觉悟者）。 永远不会生起法忍（Dharmanukshanti，对真理的接受），这是菩萨（Bodhisattva，追求觉悟的修行者）所看到的。 其空性是无任何想法的，平等禅（Samadhi，禅定）是无所求的。 三解脱门（Trini vimoksa mukha，三种解脱之门）的声音，因此说的是涅槃（Nirvana，解脱）。 不执着于过去，未来和现在也是如此。