Chinese
慧上又问：“宁可复得不可逮乎？亦复无乎？若不逮有，则无有众不可逮众。” 文殊师利答曰：“亦不可逮亦复不无，所以不逮，是诸法过悉无所生，初无所有，非方当有不怀无得。” 文殊师利又复问慧上曰：“何所一业敷演经法？” 于是慧上答曰：“其无所生亦无所坏，不造异住，是曰一业敷演经法。” 光英菩萨曰：“其无来无往，是曰一业敷演经法。” 寂根菩萨曰：“其无所得亦无所等，亦不造证亦不寂然，亦无淡怕无去来今，是曰一业敷演经法。” 意愿菩萨曰：“其不妄想佛法圣众，不念菩萨，无国土想、无地狱念，不断章句、不倚有常，是曰一业敷演经法。” 弥勒菩萨曰：“不见五阴衰入诸种，不视不盲无妄想法，不畅入法不积不舍，是曰一业敷演经法。” 师子步雷音菩萨曰：“其于乱法而无所乱，不造若干是凡夫法，斯习学法此诸佛法，不怀妄想不受一法，其业寂寞，是曰一业敷演经法。” 爱见菩萨曰：“其逮本无不想今无，斯深妙法悉无妄想，是曰一业敷演经法。” 无碍辩菩萨曰：“诸法皆尽究竟尽者，乃曰无尽，演一切法 现代汉语译本 师利（Śāriputra）问：‘菩萨修行什么才能成就正觉（samyak-saṃbodhi）？’ 文殊师利（Mañjuśrī）回答说：‘不执着于获得，也不执着于失去，这就叫做正觉。’ 慧上（Prajñāprabhāsa）又问：‘难道可以得到那不可执着的吗？还是根本就没有呢？如果不能执着于有，那么就没有不可执着的众生。’ 文殊师利回答说：‘既不能执着于它，也不是没有。之所以不能执着，是因为一切法（dharma）的过患都无所生，最初什么都没有，不是说将来会有，也不是说不执着于获得。’ 文殊师利又问慧上：‘用什么唯一的行为来阐述经法（sūtra-dharma）？’ 于是慧上回答说：‘它无所生，也无所坏，不造作异样的住处，这就叫做用唯一的行为来阐述经法。’ 光英菩萨（Prabhāṃkara）说：‘它无来无往，这就叫做用唯一的行为来阐述经法。’ 寂根菩萨（Śāntendriya）说：‘它无所得，也无所等同，不造作证悟，也不寂然不动，也没有淡泊和畏惧，没有过去、现在、未来，这就叫做用唯一的行为来阐述经法。’ 意愿菩萨（Cittābhiprāya）说：‘它不妄想佛法（Buddha-dharma）和圣众（saṃgha），不念菩萨（bodhisattva），没有国土的念头，没有地狱的念头，不执着于章句，不依赖于常有，这就叫做用唯一的行为来阐述经法。’ 弥勒菩萨（Maitreya）说：‘不见五阴（pañca-skandha）的衰败和融入各种元素，不看也不盲目，没有虚妄的想法，不畅通地进入法，不积累也不舍弃，这就叫做用唯一的行为来阐述经法。’ 师子步雷音菩萨（Siṃhavikrāntanirghoṣa）说：‘它在混乱的法中而不被混乱，不造作若干凡夫的法，学习这些法就是诸佛的法，不怀有妄想，不接受一法，它的行为寂静，这就叫做用唯一的行为来阐述经法。’ 爱见菩萨（Priyadarśana）说：‘它执着于本无，不想现在没有，这种深妙的法都没有妄想，这就叫做用唯一的行为来阐述经法。’ 无碍辩菩萨（Pratibhānakūṭa）说：‘一切法都达到究竟的尽头，达到尽头就叫做无尽，阐述一切法’
English
English version Śāriputra asked: 'What practice does a Bodhisattva undertake to achieve perfect enlightenment (samyak-saṃbodhi)?' Mañjuśrī replied: 'Not grasping at attainment, nor grasping at loss, this is called perfect enlightenment.' Prajñāprabhāsa further asked: 'Is it possible to attain that which cannot be grasped? Or is it simply non-existent? If one cannot grasp at existence, then there are no beings that cannot be grasped.' Mañjuśrī replied: 'It is neither graspable nor non-existent. The reason it is not graspable is that the faults of all dharmas (phenomena) are without origin, initially there is nothing, it is not that it will exist in the future, nor is it not grasping at attainment.' Mañjuśrī then asked Prajñāprabhāsa: 'What single action is used to expound the sūtra-dharma (teachings)?' Thereupon, Prajñāprabhāsa replied: 'It is without origin and without destruction, not creating different abodes, this is called using a single action to expound the sūtra-dharma.' Prabhāṃkara Bodhisattva said: 'It has no coming and no going, this is called using a single action to expound the sūtra-dharma.' Śāntendriya Bodhisattva said: 'It has no attainment and no equal, does not create enlightenment, nor is it still and silent, it has no detachment or fear, no past, present, or future, this is called using a single action to expound the sūtra-dharma.' Cittābhiprāya Bodhisattva said: 'It does not falsely conceive of the Buddha-dharma and the saṃgha (community), does not think of Bodhisattvas, has no thought of lands, no thought of hell, does not cling to phrases, does not rely on permanence, this is called using a single action to expound the sūtra-dharma.' Maitreya Bodhisattva said: 'Not seeing the decay and merging of the five skandhas (aggregates) into various elements, not seeing nor being blind, without false ideas, not smoothly entering the dharma, not accumulating nor abandoning, this is called using a single action to expound the sūtra-dharma.' Siṃhavikrāntanirghoṣa Bodhisattva said: 'It is not confused by confused dharmas, does not create the various dharmas of ordinary beings, learning these dharmas is the dharma of all Buddhas, not harboring false ideas, not accepting a single dharma, its action is tranquil, this is called using a single action to expound the sūtra-dharma.' Priyadarśana Bodhisattva said: 'It grasps at the original non-existence, does not think of the present non-existence, this profound and subtle dharma has no false ideas, this is called using a single action to expound the sūtra-dharma.' Pratibhānakūṭa Bodhisattva said: 'All dharmas reach the ultimate end, reaching the end is called endless, expounding all dharmas.' -------------------------------------------------------------------------------- 不可尽者，是曰一业敷演经法。”
Chinese
善心念菩萨曰：“其于诸念而无所思，若有所入亦不无心，不得不失，是曰一业敷演经法。” 觉离尘菩萨曰：“于诸尘法而无所染，亦无不染，不着不忧，不忘不念，不作无不作，不取不舍，是曰一业敷演经法。” 海底菩萨曰：“其志如海永难得底，深入法要不见妄想，如所应行而颁宣法，不我无彼，是曰一业敷演经法。” 十上月童真菩萨曰：“普等众生若如月满，心不见等无所等，是曰一业敷演经法。” 消诸忧冥菩萨曰：“其能休息一切忧疮不忧不戚，以能割除众愦诸本，何所是本吾我之本，其有等经共吾我行而说法者，是曰一业敷演经法。” 钩锁菩萨曰：“若说于法，其不倚着欲界、色界及无色界，不着声闻、缘觉之法，不慕佛道，是曰一业敷演经法。” 普现菩萨曰：“等宣诸法等于空无，不念于空不得平等，所说如是，是曰一业敷演经法。” 三品净菩萨曰：“其讲说法净三品场。何谓三场？不得吾我，不想法会，不倚诸法，是曰三场清净之业宣布法训；如斯说者，是曰一业敷演经法。” 在所吉菩萨曰：“知一切法归于平等，若晓了斯，而为分别不宣文字，以无所宣一切诸法，是曰一业敷演经法。” 现代汉语译本 ‘不可穷尽’，这被称为‘一业敷演经法’。 善心念菩萨说：‘对于一切念头而无所思，如果有所领悟也不执着于有心或无心，不陷入得失的观念，这被称为‘一业敷演经法’。’ 觉离尘菩萨说：‘对于一切尘世的法而不被污染，也不执着于不被污染，不执着也不忧虑，不忘也不念，不作为也不执着于不作为，不取也不舍弃，这被称为‘一业敷演经法’。’ 海底菩萨说：‘他的意志像大海一样深不可测，深入佛法的要义而不见虚妄的念头，按照应该做的去宣讲佛法，不执着于自我或他人，这被称为‘一业敷演经法’。’ 十上月童真菩萨说：‘普遍平等地对待众生，如同满月一样圆满，心中不见有平等或不平等，这被称为‘一业敷演经法’。’ 消诸忧冥菩萨说：‘他能够止息一切忧愁的创伤，不忧愁也不悲伤，能够割除一切烦恼的根本，什么是根本呢？就是我执的根本。那些与我执同行而说法的人，这被称为‘一业敷演经法’。’ 钩锁菩萨说：‘如果讲说佛法，不依赖于欲界、色界和无色界，不执着于声闻和缘觉的法，也不追求佛道，这被称为‘一业敷演经法’。’ 普现菩萨说：‘平等地宣说一切法，如同虚空一样空无，不执着于空也不执着于不平等，所说的就是这样，这被称为‘一业敷演经法’。’ 三品净菩萨说：‘他讲说佛法，清净三个场所。什么是三个场所呢？不执着于自我，不执着于法会，不依赖于一切法，这被称为三个场所清净的业，宣布佛法的教诲；像这样说法的人，这被称为‘一业敷演经法’。’ 在所吉菩萨说：‘知道一切法都归于平等，如果明白了这一点，就为众生分别解说，但不宣说文字，因为一切法都无所宣说，这被称为‘一业敷演经法’。’
English
English version 'That which cannot be exhausted' is called 'One Karma Expounding the Dharma'. The Bodhisattva Good Mind Contemplation said: 'Regarding all thoughts, having no thoughts, if there is any realization, not clinging to having a mind or not having a mind, not falling into the concept of gain or loss, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva Awakened from Dust said: 'Regarding all worldly dharmas, not being defiled, nor clinging to not being defiled, not clinging nor worrying, not forgetting nor remembering, not acting nor clinging to not acting, not taking nor abandoning, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva Ocean Bottom said: 'His will is like the ocean, forever difficult to fathom, deeply entering the essence of the Dharma without seeing delusive thoughts, according to what should be done, proclaiming the Dharma, not clinging to self or others, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva Ten-Above-Moon Youth said: 'Universally and equally treating all beings, like the full moon, in the heart not seeing equality or inequality, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva Eliminating All Worries and Darkness said: 'He is able to stop all the wounds of worry, not worrying nor grieving, able to cut off the root of all afflictions, what is the root? It is the root of self-attachment. Those who walk with self-attachment and speak the Dharma, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva Hook and Chain said: 'If speaking the Dharma, not relying on the desire realm, the form realm, and the formless realm, not clinging to the Dharma of Sravakas and Pratyekabuddhas, nor pursuing the path of Buddhahood, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva Universal Manifestation said: 'Equally proclaiming all dharmas, like the emptiness of space, not clinging to emptiness nor clinging to inequality, what is said is like this, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva Three Pure Stages said: 'He speaks the Dharma, purifying the three stages. What are the three stages? Not clinging to self, not clinging to the Dharma assembly, not relying on all dharmas, this is called the pure karma of the three stages, proclaiming the teachings of the Dharma; one who speaks like this, this is called 'One Karma Expounding the Dharma'.' The Bodhisattva In-Place Auspicious said: 'Knowing that all dharmas return to equality, if one understands this, then one explains it for beings, but does not proclaim it in words, because all dharmas are without anything to proclaim, this is called 'One Karma Expounding the Dharma'.' --------------------------------------------------------------------------------
Chinese
深行菩萨曰：“若有睹见一切诸法，亦无所见，若讲如是言辞，是曰一业敷演经法。” 如是要言，一切菩萨各言其志，说是一业经典法时，七千亿菩萨逮得无所从生法忍，八十万四千垓人皆发无上正真道意，七千比丘漏尽意解，九十六载诸天世人远尘离垢诸法眼生。 于是师子步雷音菩萨前白佛言：“文殊师利成普现佛时，诸菩萨能有几所？其寿久如，何时成佛？” 佛言：“卿自以是问于文殊师利，即如佛教。” 问文殊师利曰：“仁当久如成最正觉？” 文殊师利答曰：“虚空有形乃成正觉，假使幻人成佛道者，我身尔乃无著漏尽成最正觉。若呼有形而响有影，月能昼明日而夜照，尔乃我身成最正觉。志求道者，乃当问之成佛之期。” 又问：“仁者为不志求道？” 答曰：“不也。” 曰：“何以故？” 答曰：“道是文殊，文殊是道。所以者何？假有号耳。文殊及道其名寂寞，了无解空，空则曰道。” 佛告师子步雷音菩萨言：“宁曾见闻无量寿佛国中菩萨声闻众不？” 答曰：“唯然！亦见亦闻。” 佛言：“为多少乎？” 答曰：“不可思议、不能称限。” 佛言：“普现佛国菩萨之数，喻如积尘满 现代汉语译本 深行菩萨说：‘如果有人观察到一切诸法，却又无所见，如果讲说这样的言辞，这就叫做以一业来阐述经法。’ 像这样说，一切菩萨各自表达他们的志向，当讲说这一业经典法时，七千亿菩萨获得了无所从生法忍（对诸法无生无灭的真理的领悟），八十万四千垓人发起了无上正等正觉的道心，七千比丘漏尽意解（烦恼断尽，心意解脱），九十六载诸天世人远离尘垢，生起了清净的法眼。 这时，师子步雷音菩萨上前向佛禀告说：‘文殊师利（智慧的象征）成就普现佛时，诸菩萨会有多少？他的寿命有多长？何时成佛？’ 佛说：‘你自己去问文殊师利，就按照佛的教导去做。’ （师子步雷音菩萨）问文殊师利说：‘您要多久才能成就最正觉？’ 文殊师利回答说：‘如果虚空有形体，我才会成正觉；假设幻化的人能够成佛，我那时才会无所执著，断尽烦恼，成就最正觉。如果呼唤有形体而有回响，有影子，月亮能在白天发光，晚上照耀，那时我才会成就最正觉。立志求道的人，才应当问他成佛的期限。’ 又问：‘您是不立志求道吗？’ 回答说：‘不是的。’ 问：‘为什么呢？’ 回答说：‘道就是文殊，文殊就是道。为什么这样说呢？只是假借一个名称罢了。文殊和道，其名寂静空无，完全没有实体，空就是道。’ 佛告诉师子步雷音菩萨说：‘你是否曾经见过或听闻过无量寿佛（阿弥陀佛）国中的菩萨和声闻众？’ 回答说：‘是的！我既见过也听闻过。’ 佛说：‘他们有多少呢？’ 回答说：‘不可思议，无法称量。’ 佛说：‘普现佛国的菩萨数量，就像堆积的尘土充满
English
English version The Bodhisattva Deep Practice said, 'If one observes all dharmas, yet sees nothing, and if one speaks such words, this is called expounding the Dharma through one action.' Having spoken thus, all the Bodhisattvas each expressed their aspirations. When this one-action Dharma was being expounded, seven billion Bodhisattvas attained the Dharma-acceptance of non-origination (understanding the truth of the non-arising and non-ceasing of all dharmas), 804,000,000,000,000 people generated the aspiration for unsurpassed, true, and complete enlightenment, 7,000 Bhikkhus (monks) exhausted their outflows and attained liberation of mind, and in 96 kalpas (eons), gods and humans were freed from defilements and their pure Dharma eyes arose. Then, the Bodhisattva Lion's Step Thunder Sound approached the Buddha and said, 'When Manjushri (symbol of wisdom) achieves the Buddha-state of Universal Manifestation, how many Bodhisattvas will there be? How long will his lifespan be? When will he become a Buddha?' The Buddha said, 'You should ask Manjushri yourself, and follow the Buddha's teachings.' (Lion's Step Thunder Sound Bodhisattva) asked Manjushri, 'How long will it be before you attain the most perfect enlightenment?' Manjushri replied, 'If space had a form, then I would attain enlightenment; if an illusory person could become a Buddha, then I would be without attachment, exhaust all outflows, and attain the most perfect enlightenment. If calling out to a form produced an echo and a shadow, if the moon could shine during the day and illuminate at night, then I would attain the most perfect enlightenment. Those who aspire to the path should ask about the time of attaining Buddhahood.' He was then asked, 'Do you not aspire to the path?' He replied, 'No, I do not.' He was asked, 'Why not?' He replied, 'The path is Manjushri, and Manjushri is the path. Why is this so? It is merely a borrowed name. Manjushri and the path, their names are silent and empty, completely without substance, and emptiness is the path.' The Buddha said to the Bodhisattva Lion's Step Thunder Sound, 'Have you ever seen or heard of the Bodhisattvas and Sravakas (hearers) in the land of Amitayus Buddha (Buddha of Infinite Life)?' He replied, 'Yes! I have both seen and heard of them.' The Buddha said, 'How many are there?' He replied, 'They are inconceivable and immeasurable.' The Buddha said, 'The number of Bodhisattvas in the Buddha-land of Universal Manifestation is like the accumulated dust filling' --------------------------------------------------------------------------------