Chinese
睹见，道亦复然，亦无形色复不可见。所以道者假有号耳！所曰言心及与佛道，是悉假托。” “是故，族姓子！吾宣斯辞不一，发心吾当得佛，其无发心、无所生亦无所毁，以无所生无所毁者，乃名曰逮。” 又问：“何所是时曰约时，乃曰为时耶？” 答曰：“族姓子！所云时者，畅平等觉，所可觉者不增不损，永不起想亦无所灭，尔乃名曰随其等时，其不妄想本无本是，则名曰随等时也。若逮正见，等于平等达于诸法，都无所获则不造计，若干种品一无所念，尔乃名曰随等时也。若身证明一切诸法，诸所相者皆为法相，晓了如是故有心着；若无有相则无所倚，尔乃名曰等随时矣。” 又问：“何谓为逮？” 文殊师利答曰：“无所行也！谓名所迹故曰为逮，而于三界悉无所行，假有斯辞其得尘劳则不能逮。所以然者？意无所存、斯法无言，以是之故不可逮得。又，族姓子！无所得者乃曰为逮，其无所言则不逮法便无所住，若不得法乃曰为逮。” 于时师子步雷音菩萨前白佛言：“善哉，善哉！世尊！唯如来说，文殊师利成佛道时，国土何类？” 佛告之曰：“汝以是语问于文殊师利。”即受佛教，问文殊师利曰：“仁成佛时国土何类？” 文殊师利答曰：“ 现代汉语译本 看见（道）也是这样，它没有形状和颜色，也看不见。所以，‘道’只是一个假借的名称罢了！所谓的心和佛道，都是假托的说法。 因此，善男子！我所说的这些话不是一成不变的，发心要成佛，（实际上）没有发心，没有产生，也没有毁灭，因为没有产生也没有毁灭，这才能称为‘逮’（证悟）。 又问：‘什么时候叫做约时，什么时候叫做为时呢？’ 答道：‘善男子！所谓时，是指通达平等觉悟，所觉悟的（真理）不增不减，永远不起念头，也没有消灭，这才能称为随其等时。它不妄想，本来就没有本源，这才能称为随等时。如果证得正见，等同于平等，通达一切诸法，都没有获得，就不造作计较，对于各种品类都没有念头，这才能称为随等时。如果亲身证明一切诸法，所显现的相都是法的相，明白了这个道理，所以才会有执着；如果没有相，就没有所依赖，这才能称为等随时。’ 又问：‘什么叫做逮（证悟）？’ 文殊师利回答说：‘没有所行！因为没有所行，所以称为逮。在三界中都没有所行，只是假借这个词语，如果被尘劳所染就不能证悟。为什么呢？因为意念没有执着，这个法是无法用语言表达的，因此无法证悟。还有，善男子！没有所得才能称为逮，没有言语就不能证悟法，也就没有所住，如果不得法才能称为逮。’ 这时，师子步雷音菩萨上前对佛说：‘善哉，善哉！世尊！只有如来才能说，文殊师利成佛时，国土会是什么样子？’ 佛告诉他说：‘你用这个问题去问文殊师利。’他接受了佛的教诲，问文殊师利说：‘您成佛时，国土会是什么样子？’ 文殊师利回答说：
English
English version Seeing (the Tao) is also like this; it has no form or color, and it cannot be seen. Therefore, ‘Tao’ is just a borrowed name! What is called mind and the path of the Buddha are all borrowed concepts. Therefore, noble son! My words are not fixed. The aspiration to attain Buddhahood, (in reality) there is no aspiration, no arising, and no destruction. Because there is no arising and no destruction, this is called ‘attainment’ (realization). Again, it was asked: ‘When is it called ‘about time,’ and when is it called ‘for time’?’ The answer was: ‘Noble son! What is called time refers to the thorough understanding of equal enlightenment. What is understood (the truth) neither increases nor decreases, never gives rise to thoughts, and has no extinction. This is called following the equal time. It does not have delusive thoughts, and originally has no origin. This is called following the equal time. If one attains right view, equal to equality, understanding all dharmas, without any attainment, then one does not create calculations. For all kinds of categories, there is no thought. This is called following the equal time. If one personally proves all dharmas, all the appearances are the appearances of dharmas. Understanding this principle, there is attachment; if there is no appearance, there is nothing to rely on. This is called being equal with time.’ Again, it was asked: ‘What is called attainment (realization)?’ Manjushri replied: ‘There is no action! Because there is no action, it is called attainment. In the three realms, there is no action. It is just a borrowed term. If one is stained by worldly defilements, one cannot attain realization. Why? Because the mind has no attachment, this dharma cannot be expressed in words, therefore it cannot be attained. Also, noble son! Without attainment, it is called attainment. Without words, one cannot attain the dharma, and there is no dwelling. If one does not attain the dharma, it is called attainment.’ At that time, the Bodhisattva Lion's Step Thunder Sound stepped forward and said to the Buddha: ‘Excellent, excellent! World Honored One! Only the Tathagata can say, when Manjushri attains Buddhahood, what will the land be like?’ The Buddha told him: ‘You should ask Manjushri this question.’ He accepted the Buddha's teaching and asked Manjushri: ‘When you attain Buddhahood, what will the land be like?’ Manjushri replied: --------------------------------------------------------------------------------
Chinese
族姓子！若仁好乐佛道者，当问成佛国土何类？” 又问文殊师利：“仁者！不乐佛国土乎？” 答曰：“不也。” 又问：“何故？” 答曰：“其有所乐则为乐欲，其乐欲者则有恩爱，其恩爱者则有所受，若有所受则有苦患，其苦患者则无有护，是故吾身不成正觉。所以者何？无所得故，若不得道是故无乐。又如向者仁之所言：‘国土何类说其本末？’吾不堪任自亏其身。所以者何？若有菩萨用叹己故，便自亏灭佛及国土功勋严净，面见如来无极法藏。” 时佛告曰：“文殊师利！宜用时说成己佛土功勋严净，以何志愿？如来听之。或有从仁闻说所愿诸余菩萨，缘是发意具足斯业。” 文殊师利答曰：“唯然！不敢违教。”即从坐起偏袒右臂，右膝着地，叉手白佛：“唯承圣旨，今当宣之。若族姓子及族姓女，求佛道者且共听之，闻已具得行是所愿。”应时十方各如江河沙诸佛国土六反震动。 时文殊师利复白佛言：“唯然世尊！我之本愿如佛所言。从如七千阿僧祇江河沙劫行菩萨业，不成道场、不致正觉，道眼彻视光睹十方，悉见诸佛普劝化一切众生悉成佛道，吾心坚住咸开化之，布施持戒忍辱精进一心智慧，而劝助之，皆是吾身之所劝化。唯然大圣！今观十方， 现代汉语译本：族姓子！如果有人喜欢佛道，应当问成佛的国土是什么样的？” 又问文殊师利：‘仁者！你不喜欢佛的国土吗？’ 回答说：‘不是不喜欢。’ 又问：‘为什么？’ 回答说：‘如果有所喜欢，那就是贪爱；有贪爱就会有恩爱；有恩爱就会有所执受；有所执受就会有苦患；有苦患就没有庇护。因此我自身不成正觉。为什么呢？因为无所得的缘故，如果得不到道，所以就没有快乐。又如您刚才所说：‘国土是什么样的，说它的本末？’我不能胜任，自己贬低自己。为什么呢？如果有菩萨用赞叹自己的缘故，就贬低了佛和国土的功勋庄严清净，不能面见如来无极的法藏。’ 这时佛告诉说：‘文殊师利！应该适时地说说成就自己佛土的功勋庄严清净，用什么愿望？如来听着。或许有从你听闻所说愿望的其他菩萨，因此发愿具足这个事业。’ 文殊师利回答说：‘是的！不敢违背教诲。’随即从座位起身，袒露右臂，右膝着地，合掌对佛说：‘唯有承受圣旨，现在应当宣说。如果族姓子和族姓女，求佛道的人，请一起听着，听后就能实践这个愿望。’当时十方各如恒河沙数诸佛国土六次震动。 这时文殊师利又对佛说：‘是的，世尊！我的本愿如佛所说。从七千阿僧祇恒河沙劫以来，行菩萨道，不成道场、不证正觉，道眼彻视，光照十方，全部看见诸佛普遍劝化一切众生都成佛道，我的心坚定不移，全部开导化解他们，布施、持戒、忍辱、精进、一心、智慧，而劝助他们，都是我自身所劝化。是的，大圣！现在观察十方，’
English
English version: 'O son of a noble family! If one is fond of and delights in the Buddha's path, one should ask what kind of Buddha-land is attained?' Then he asked Mañjuśrī: 'O noble one! Do you not delight in the Buddha-land?' He replied: 'It is not that I do not delight in it.' He asked again: 'Why is that?' He replied: 'If there is something one delights in, that is desire; if there is desire, there is affection; if there is affection, there is attachment; if there is attachment, there is suffering; if there is suffering, there is no protection. Therefore, I myself do not attain perfect enlightenment. Why is that? Because there is nothing to be attained. If the path is not attained, then there is no joy. Also, as you just said: “What kind of land is it, tell its beginning and end?” I am not capable of it, I would be demeaning myself. Why is that? If there are Bodhisattvas who use self-praise, they would diminish the merit and purity of the Buddha and the Buddha-land, and would not be able to face the immeasurable Dharma treasury of the Tathāgata.' Then the Buddha said: 'Mañjuśrī! It is appropriate to speak at the right time about the merit and purity of your own Buddha-land, and with what aspiration? The Tathāgata is listening. Perhaps there are other Bodhisattvas who, having heard your aspirations, will be inspired to fulfill this undertaking.' Mañjuśrī replied: 'Yes! I dare not disobey the teaching.' Then he rose from his seat, bared his right arm, knelt on his right knee, and with palms joined, said to the Buddha: 'I accept the holy command, and now I shall proclaim it. If there are sons and daughters of noble families who seek the Buddha's path, please listen together, and having heard, you will be able to fulfill this aspiration.' At that time, the Buddha-lands in the ten directions, each like the sands of the Ganges, shook six times. Then Mañjuśrī again said to the Buddha: 'Yes, World-Honored One! My original vow is as the Buddha has said. From seven thousand asamkhya kalpas, like the sands of the Ganges, I have practiced the Bodhisattva path, without attaining the Bodhi-mandala or perfect enlightenment. With my Dharma-eye, I see the light shining in the ten directions, and I see all the Buddhas universally encouraging all sentient beings to attain Buddhahood. My mind is steadfast, and I guide and transform them all, through giving, keeping precepts, patience, diligence, one-pointedness, and wisdom, and I encourage them. All of this is what I myself have encouraged. Yes, Great Sage! Now I observe the ten directions,' --------------------------------------------------------------------------------
Chinese
以无挂碍清净明眼所见，诸佛皆以劝助建立无上正真之道，斯等皆办，乃吾成无上正真之道，为最正觉也。虽有是言，故尔续立不成正觉，假使所愿若具足者乃成佛耳。” 时彼众会诸菩萨等各心念言：“文殊师利前后所见，诸佛世尊为几何？” 于时佛即知诸菩萨众心之所念，告师子步雷音菩萨曰：“犹如，族姓子！有一丈夫出现于世，取是三千大千佛土，满其中尘取破碎之，一一诸尘各各碎之，各如一佛国满中诸尘。族姓子！所趣云何？岂宁有人知是尘数多少者不？”答曰：“无能知者。天中之天！” 佛言：“假使，族姓子！悉能晓了知是尘数佛国多少，不足言也。文殊师利明眼所睹十方佛土，所见过是尘数之国百倍千倍、万倍亿倍、巨亿万倍，兆载劫数不可限，无量无边，所愿如是不成正觉。正使佛国如江河沙，周匝十方满中佛树，一一树下有坐菩萨，须臾一时皆成无上正觉之道，逮最正觉，临灭度时，不须佛树道场起焉普为一切。复过十方不可计量诸佛国土，化于众生说法使度。所愿巍巍，致此佛国乃成佛道，使其国中无有声闻、缘觉之名，纯诸菩萨，灭除疲厌瞋恨之难，净修梵行周遍佛土，悉复不闻女人之名，使诸菩萨皆得化生，身被法服加趺而坐，佛国严净纯诸菩萨，炽盛巍巍除小 现代汉语译本：以无所挂碍的清净明眼所见，诸佛都劝助建立无上正真之道，这些都办妥之后，我才成就无上正真之道，成为最正觉。虽然这样说，我仍然继续不成就正觉，假设所愿如果都具足了，才能成佛。” 当时在场的菩萨们各自心中想：‘文殊师利（Manjusri）前后所见，诸佛世尊有多少呢？’ 这时，佛陀知道菩萨们心中的想法，告诉师子步雷音菩萨（Simhavikramin）说：‘就像，善男子！有一个人出现在世间，取这三千大千佛土，充满其中的尘土，然后把每一粒尘土都破碎，每一粒尘土都变成一个佛国，充满尘土。善男子！你认为如何？难道有人能知道这些尘土的数量吗？’回答说：‘没有人能知道，天中之天！’ 佛陀说：‘假设，善男子！能够完全了解这些尘土数量的佛国有多少，也不足以说明。文殊师利（Manjusri）以明眼所见十方佛土，所见过的比这些尘土数量的佛国多百倍、千倍、万倍、亿倍、巨亿万倍，经历兆载劫数都无法计算，无量无边，所发的愿如此，仍然不成正觉。即使佛国像恒河沙一样多，周遍十方，充满佛树，每一棵树下都有菩萨坐着，须臾之间同时都成就无上正觉之道，达到最正觉，临近涅槃时，不需要在佛树道场，就普遍为一切众生说法。又超过十方不可计量的诸佛国土，教化众生，说法度化。所发的愿如此伟大，才成就佛道，使他的佛国中没有声闻、缘觉的名字，只有菩萨，消除疲惫、厌倦、嗔恨的苦难，清净修行梵行，周遍佛土，完全听不到女人的名字，使所有菩萨都化生，身穿法服，跏趺而坐，佛国庄严清净，只有菩萨，炽盛巍巍，消除小乘。’
English
English version: 'With unobstructed, pure, and clear vision, all Buddhas encourage and help establish the unsurpassed, true path. When all these are accomplished, then I will attain the unsurpassed, true path and become the most perfectly enlightened one. Although I say this, I still continue not to attain perfect enlightenment. Only when all my vows are fulfilled will I become a Buddha.' At that time, the bodhisattvas in the assembly each thought in their hearts: 'How many Buddhas, World Honored Ones, has Manjusri (文殊师利) seen in the past and present?' Then, the Buddha, knowing the thoughts in the minds of the bodhisattvas, said to the Bodhisattva Simhavikramin (师子步雷音): 'It is like this, son of a good family! If a man were to appear in the world, take the dust of this three-thousand-great-thousand world system, fill it with dust, and then break each particle of dust, each particle of dust becoming a Buddha-land filled with dust. Son of a good family! What do you think? Is there anyone who could know the number of these dust particles?' He replied: 'No one can know, O Lord of Gods!' The Buddha said: 'Suppose, son of a good family! That one could fully understand the number of Buddha-lands equal to the number of dust particles, it would still be insufficient to describe. The Buddha-lands that Manjusri (文殊师利) has seen with his clear vision in the ten directions are a hundred, a thousand, ten thousand, a hundred million, a trillion times, and countless kalpas beyond measure, boundless and limitless, more than the number of dust particles. With such vows, he still does not attain perfect enlightenment. Even if the Buddha-lands were as numerous as the sands of the Ganges River, filling the ten directions with Buddha trees, and under each tree there were bodhisattvas sitting, and in an instant, they all attained the unsurpassed path of perfect enlightenment, reaching the most perfect enlightenment, and when they were about to enter Nirvana, they would not need to be in the Bodhi tree's place of enlightenment, but would universally teach all beings. Furthermore, they would surpass countless Buddha-lands in the ten directions, transforming sentient beings and teaching the Dharma to liberate them. With such magnificent vows, one attains Buddhahood, making his Buddha-land free from the names of Sravakas and Pratyekabuddhas, filled only with Bodhisattvas, eliminating the suffering of fatigue, weariness, and hatred, purely cultivating Brahma-conduct, pervading the Buddha-land, and completely free from the name of women, causing all Bodhisattvas to be born by transformation, wearing Dharma robes, sitting in full lotus posture, the Buddha-land being solemn and pure, filled only with Bodhisattvas, flourishing and magnificent, eliminating the small vehicle.' -------------------------------------------------------------------------------- 乘法。”