English
English version Not by these four colors (referring to the four elements: earth, water, fire, and wind), can one quickly achieve the Right Enlightenment of a Buddha; because of the earnestness of the mind, one should practice to the original state. One should always adorn and purify the Buddha-lands, whose merits are infinite and inconceivable; one should proclaim the name of the Buddha, making it known throughout the ten directions. Only the sages can bestow the revelation of wisdom; those who achieve Buddhahood are the most honored among humans; one should purify their minds, so that they will never have doubts. One should always cultivate one's bodily conduct, and one's speech should be the same; one should also purify one's thoughts, not committing any faults. If I were to become a Buddha, the most honored among people in the world, by this true and genuine vow, the earth should shake six times. If my words are sincere, true, and not false, as proof of this, music should resound in the void. If I am truly not flattering, without greed, jealousy, or aversion, by this sincerity, pure intention flowers should rain down. As soon as these words were spoken, the sincere vow was without any falsehood; in billions of lands in the ten directions, there were six earthquakes; in the void, great music resounded; various intention flowers rained down from the sky, piling up to a height of forty-nine feet on the ground. Because the king learned these things, twenty billion people, speaking with gentle voices, will surely achieve the supreme path of Buddhahood; these twenty billion people all aroused the mind for the path of Buddhahood; seeing the king arouse the great mind, they also followed and learned this great undertaking. The Buddha said to Bodhisattva Lion's Step Thunder Sound: 'Do you want to know who King Anba was at that time?' He replied: 'I do not know.' The Buddha said: 'He is the present Bodhisattva Manjusri! Since arousing the mind for the path, like the dust filling the Buddha-lands for seven thousand Asamkhya (countless) Ganges River sand kalpas (eons), after attaining the Anutpattika-dharma-ksanti (the realization of the truth of the non-arising and non-ceasing of all dharmas), he passed another sixty-four Ganges River sand kalpas; in those worlds, he fully possessed the ten stages (Dasabhumi) and achieved the ten powers (Dasabala), universally possessing all the Buddha's path grounds, distinguishing the Buddha's teachings, from the very beginning.' -------------------------------------------------------------------------------- 以来未曾一反生心而有发意也，皆以逮致无上正真之道为最正觉，我亦不念言：‘当云何成最正觉？’其二十亿人，在往古雷音响，如来所发道心者，悉已逮致无上正真之道，成最正觉已转法轮，为诸众生兴立佛事，灭度去已。悉是文殊师利之所劝发，皆悉供养勤修众行，六度无极，普以执持传宣正法。于今现在适有一佛说法未灭度耳，下方界分去是四十四江河沙等佛土，有世界名地底，其佛号持地如来、至真、等正觉，今现在说法，与无央数诸声闻俱，其寿无限。” 佛说是往古喻时，七千人皆发无上正真道意。 于是师子步雷音菩萨问文殊师利：“仁者在往古佛，具一切法、如来十力，已备十地，用何等故不成正觉？” 文殊师利答曰：“不以往古过去诸佛一切诸法成最正觉。所以然者？此言得道则为不得，亦无所逮。” 又问：“云何具足佛法？” 答曰：“具本无故。” 又问：“云何具足本无？” 答曰：“备悉虚空乃具本无，晓了虚空及诸佛法本无之义，等无有二不可分别。” 又问：“云何以具一切诸法？” 答曰：“具足五阴，乃能具三界一切，普备十方诸佛之法。” 又问：“云何具足诸色？” 答曰：“仁等见色。色有常 { "translations": [ "现代汉语译本：自从那时以来，他们没有一个人生起过退转之心，都以证得无上正真之道（anuttara-samyak-sambodhi，无上圆满的觉悟）为最高觉悟。我也没有想过：‘应当如何成就最正觉？’那二十亿人，在过去雷音响如来（Ghoshasvararaja，佛名）之处发道心的人，都已经证得无上正真之道，成就最正觉后转法轮，为众生兴立佛事，灭度而去。他们都是文殊师利（Manjusri，菩萨名）所劝发，都供养修行，勤修众行，六度无极（paramita，到达彼岸的方法），普遍执持传扬正法。如今现在，恰好有一佛说法尚未灭度。下方界分，距离这里四十四恒河沙数（ganga-nadi-vala-sata，极大的数量单位）的佛土，有一个世界名叫地底，那里的佛号为持地如来（Dharanimdhara，佛名）、至真、等正觉，现在正在说法，与无数的声闻（sravaka，听闻佛法而修行的人）在一起，他的寿命是无限的。”, "佛陀说这个过去的比喻时，七千人都发起了无上正真道的心意。", "于是，师子步雷音菩萨（Simhavikramin，菩萨名）问文殊师利：‘仁者在过去佛时，具足一切法、如来十力（dasabala，佛的十种力量），已经具备十地（dasabhumi，菩萨修行的十个阶段），为什么没有成就正觉？’", "文殊师利回答说：‘不是凭借过去诸佛的一切法成就最正觉。为什么呢？因为说得到道就等于没有得到，也没有什么可以证得。’", "又问：‘如何具足佛法？’", "回答说：‘因为本性就是空无，所以具足。’", "又问：‘如何具足本无？’", "回答说：‘遍满虚空就具足本无，明了虚空和诸佛法本无的意义，两者平等无二，不可分别。’", "又问：‘如何具足一切诸法？’", "回答说：‘具足五阴（panca-skandha，构成人存在的五种要素），就能具足三界（trayo-dhatavah，欲界、色界、无色界）一切，普遍具备十方诸佛的法。’", "又问：‘如何具足诸色？’", "回答说：‘你们看见*。*有常吗？’" ], "english_translations": [ "English version: Since then, not one of them has ever had a thought of turning back, all regarding the attainment of Anuttara-samyak-sambodhi (supreme perfect enlightenment) as the highest enlightenment. Nor did I think, ‘How should I attain supreme perfect enlightenment?’ Those twenty billion people, who in the past, at the place of the Tathagata Ghoshasvararaja (the Buddha of the Sound of Thunder), generated the aspiration for enlightenment, have all attained Anuttara-samyak-sambodhi, and after achieving supreme perfect enlightenment, turned the wheel of Dharma, established the work of the Buddha for all beings, and passed into Nirvana. All of them were encouraged by Manjusri (a Bodhisattva), and all made offerings, diligently practiced all kinds of conduct, the six Paramitas (perfections), universally upholding and propagating the true Dharma. Now, at present, there is just one Buddha teaching the Dharma who has not yet passed into Nirvana. In the lower realm, at a distance of forty-four Ganges river sands (an extremely large number) of Buddha lands from here, there is a world called Earth Bottom, where the Buddha is named Dharanimdhara (the Earth Holder), the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, who is now teaching the Dharma, together with countless Sravakas (disciples who hear the Dharma), and his lifespan is limitless.", "When the Buddha spoke this past parable, seven thousand people all generated the intention for the supreme and true path.", "Then, the Bodhisattva Simhavikramin (Lion's Steps Thunder Sound) asked Manjusri, ‘Virtuous one, in the past, when you were a Buddha, you were endowed with all Dharmas, the ten powers of the Tathagata (ten strengths of a Buddha), and had already attained the ten Bhumis (ten stages of Bodhisattva practice), why did you not achieve perfect enlightenment?’", "Manjusri replied, ‘It is not by relying on all the Dharmas of the past Buddhas that one achieves supreme perfect enlightenment. Why is that? Because to say one has attained the path is the same as not having attained it, and there is nothing to be attained.’", "He asked again, ‘How does one fulfill the Buddha Dharma?’", "He replied, ‘It is fulfilled because it is fundamentally non-existent.’", "He asked again, ‘How does one fulfill fundamental non-existence?’", "He replied, ‘By pervading all of space, one fulfills fundamental non-existence. Understanding the meaning of space and the fundamental non-existence of all Buddha Dharmas, they are equal and non-dual, and cannot be distinguished.’", "He asked again, ‘How does one fulfill all Dharmas?’", "He replied, ‘By fulfilling the five Skandhas (five aggregates of existence), one can fulfill all of the three realms (desire, form, and formless realms), and universally possess the Dharmas of all Buddhas in the ten directions.’", "He asked again, ‘How does one fulfill all forms?’", "He replied, ‘Do you see *.* is there permanence?’" ] } -------------------------------------------------------------------------------- 乎？若无常耶？” 答曰：“不也。”
Chinese
曰：“诸法有常若无常乎？又彼五阴有增有减耶？” 答曰：“不也。” 文殊师利曰：“是故，族姓子！若于诸法不增不减，故曰具足。” 曰：“何以具足？” 答曰：“备诸法慧不所解，亦如如慧不转，尔乃不知诸妄想处，以无妄想不造具损，其不具损乃曰平等。是故，族姓子！等见诸色，尔乃等见一切诸法痛想行识，亦复如是，等无有异。” 于是师子步雷音菩萨问文殊师利：“又察仁者，逮得法忍以来久远悬绝迥邈巍巍，如是不一发心吾当得道。仁者！云何劝化众生使发道心？” 答曰：“吾不劝众生令发道心？” 又问：“何故？” 答曰：“众生不实，众生寂寞，所在颠倒，故劝化之令发道心。假使众生不处颠倒，则无有道，何所发乎？吾以是故，不劝众生使发道心，亦不化之令悉求道。所以然者？无所想者乃曰平等，其平等义，无所志求亦不退转，是故名曰无所归趣、无所从来。当观生死所谓平等，斯章句空，空无志求。又，族姓子！向者所问：‘逮得法忍以来，久远悬绝迥邈巍巍，如是不一发心吾当得佛。’卿宁见心？以何等心得成佛道？” 答曰：“不也。所以者何？心者无形不可 现代汉语译本 问：‘是无常的吗？’ 答：‘不是。’ 问：‘诸法是常还是无常呢？还有，这五阴有增有减吗？’ 答：‘不是。’ 文殊师利（Manjusri，菩萨名）说：‘所以，善男子！如果对于诸法不增不减，就叫做具足。’ 问：‘为什么说具足呢？’ 答：‘因为具备了对诸法智慧的理解，并且如如的智慧不会动摇，这样才能不执着于虚妄的念头，因为没有虚妄的念头，就不会造作增损，不增不损就叫做平等。所以，善男子！平等地看待诸色，就能平等地看待一切诸法，包括受、想、行、识，也是如此，平等而没有差别。’ 这时，师子步雷音菩萨（Simhavikramin，菩萨名）问文殊师利：‘再请教您，您证得法忍（Dharma-ksanti，对佛法的忍可）以来，已经很久远，非常高深，如此不一地发心，我们应当如何才能得道？您如何劝化众生发起道心呢？’ 答：‘我不劝众生发起道心。’ 又问：‘为什么呢？’ 答：‘因为众生是不真实的，众生是寂寞的，他们处在颠倒之中，所以才劝化他们发起道心。如果众生不处在颠倒之中，就没有道，又从何发起呢？因此，我不劝众生发起道心，也不教化他们都去求道。为什么呢？因为没有执着的人才叫做平等，平等的意义，是没有追求也没有退转，所以叫做无所归趣、无所从来。应当观察生死，所谓平等，这些章句都是空的，空无所求。还有，善男子！你刚才问：‘证得法忍以来，已经很久远，非常高深，如此不一地发心，我们应当如何才能成佛。’你看见心了吗？用什么心才能成就佛道呢？’ 答：‘没有。为什么呢？因为心是无形的，不可见。’
English
English version Asked: 'Is it impermanent?' Answered: 'It is not.' Asked: 'Are all dharmas permanent or impermanent? Also, do the five skandhas increase or decrease?' Answered: 'They do not.' Manjusri (a Bodhisattva) said: 'Therefore, son of a good family! If with regard to all dharmas there is neither increase nor decrease, it is called complete.' Asked: 'Why is it called complete?' Answered: 'Because one possesses the wisdom to understand all dharmas, and the wisdom of suchness does not waver. Only then can one not be attached to false thoughts. Because there are no false thoughts, one does not create increase or decrease. Not increasing or decreasing is called equality. Therefore, son of a good family! When one sees all forms equally, one sees all dharmas equally, including feeling, perception, volition, and consciousness, which are also the same, equal without difference.' Then, Simhavikramin Bodhisattva (a Bodhisattva) asked Manjusri: 'Again, I ask you, venerable one, since you attained the Dharma-ksanti (acceptance of the Dharma), it has been a long time, extremely profound. With such diverse aspirations, how should we attain the Way? How do you encourage sentient beings to arouse the aspiration for the Way?' Answered: 'I do not encourage sentient beings to arouse the aspiration for the Way.' Asked again: 'Why is that?' Answered: 'Because sentient beings are not real, sentient beings are lonely, they are in delusion, therefore, they are encouraged to arouse the aspiration for the Way. If sentient beings were not in delusion, there would be no Way, so what would there be to arouse? Therefore, I do not encourage sentient beings to arouse the aspiration for the Way, nor do I teach them all to seek the Way. Why is that? Because those who have no attachments are called equal. The meaning of equality is that there is no seeking and no regression, therefore it is called having nowhere to go and nowhere to come from. One should observe birth and death, which is called equality. These phrases are empty, empty of seeking. Also, son of a good family! You just asked: ‘Since attaining the Dharma-ksanti, it has been a long time, extremely profound. With such diverse aspirations, how should we attain Buddhahood?’ Have you seen the mind? With what mind can one attain Buddhahood?' Answered: 'No. Why is that? Because the mind is formless and cannot be seen.' --------------------------------------------------------------------------------