English
English version “Furthermore, Śāriputra! If there are Bodhisattvas who see that the minds of sentient beings are unrestrained and running wild, they open their eyes to the right view, wishing to prevent them from being chaotic; those who vow to be born in my land when they become Buddhas will have no distracted minds, will gather their thoughts into samadhi (meditative absorption), will take meditation as their food, and when all thoughts are extinguished, they will all attain perfect enlightenment (samyak-saṃbodhi).” The Buddha said to Śāriputra, “Even if the Tathāgata (Buddha) were to use the lifespan of a kalpa (an extremely long period of time) to praise the accomplishments of the Buddha-land, it would be impossible to exhaust them, and impossible to illustrate them with metaphors. Now, I will just briefly mention them to you. If there are those who hear of these virtuous practices of the Bodhisattvas, who think of emulating and aspiring to them, and who are unwavering in their resolve, they too will accomplish their pure and adorned Buddha-lands.” The Buddha said to Śāriputra, “Bodhisattvas also have three dharmas (teachings) by which they quickly attain perfect enlightenment, do not lose their wishes, and obtain what they desire immediately. What are these three? First, their vows are especially noble and not shared by others. Second, their conduct is peaceful and truthful, and they are not lax. Third, they practice the Dharma they have heard without weariness. These are the three.” Śāriputra said, “Excellent! This is unprecedented! The Tathāgata is skilled in teaching, the bodhi-pakṣa (factors of enlightenment) are complete, and the vows made are all accomplished, making the Buddha-land pure and adorned.” The Buddha said to Śāriputra, “So it is, so it is! As you have said: ‘The Tathāgata’s attainment of Buddhahood is due to the accumulation of practice, not through flowery words or clever speech.’ Those who practice with laxity mislead themselves into darkness, fall into the four viparyāsas (perversions of perception), and sink in the river of samsara (cycle of birth and death), making it difficult to escape. If there are Bodhisattvas who hear this sutra (scripture), who are willing to joyfully practice it, and who are steadfast in their non-laxity, they will surely accomplish what has been taught above.” At that time, eighty-four thousand Bodhisattvas in the assembly immediately rose from their seats, folded their hands, and took refuge, saying in unison, “We, World-Honored One! All wish to practice as the Buddha has taught, fulfill our vows, attain the Way through practice, eliminate flowery words and the cunning of laxity, fully grasp the essentials of vows and precepts, and wish that all beings can quickly receive instruction, adorn themselves with practice, and eliminate all defiled actions.” Then the Buddha smiled with joy, and from his mouth emanated five-colored light, which illuminated the ten directions, then circled his body three times and entered from the top of his head. The venerable Śāriputra stepped forward and said to the Buddha, “What is the cause of your smile? Now that the Buddha has smiled, there must be a reason.” --------------------------------------------------------------------------------
Chinese
佛告舍利弗：“汝宁见此诸族姓子师子吼不？” 白言：“已见。世尊！” 佛言：“是族姓子于后来世，竟百千劫皆当成佛，号曰净愿如来、至真、等正觉、明行成为、善逝、世间解、无上士、道法御、天人师，为佛、世尊，国土严净犹如西方安养之国，功勋严净等无有异，其寿命等亦无差别。” 又问云：“何其寿命等亦无差别？” 佛言：“各寿十劫。” 尔时师子步雷音菩萨即从坐起，偏袒右肩长跪白佛言：“文殊师利童真，诸佛所叹咨嗟功德，今当久如成最正觉。” 佛言：“汝自以是问文殊师利。” 寻如佛教，前问文殊师利：“仁尊久如，当成无上正真之道逮最正觉。” 文殊师利答曰：“当作是问：‘仁为志学无上正真道乎？’所以者何？假使吾身学佛道者，当作斯问。吾不求道，当何因成最正觉？” 又问：“仁不以众生求最正觉乎？” 答曰：“不也！所以者何？众生不可得故。假使吾得众生处所，当为众生志求佛道。所以然者？无有吾我人寿命故，由是之故，身无志求亦无退转。” 又问：“仁不求佛慕佛法乎？” 答曰：“不也！所以者何？一切诸法皆悉佛法，若使众法无有，众漏无受、因缘无想，是志佛 现代汉语译本 佛陀告诉舍利弗：‘你是否见到这些善男子发出狮子吼？’ 舍利弗回答说：‘我已经见到了，世尊！’ 佛陀说：‘这些善男子在未来的世代，经过百千劫都将成佛，佛号为净愿如来（Tathagata，如来）、至真（Arhat，应供）、等正觉（Samyak-sambuddha，正等觉）、明行成为（Vidya-carana-sampanna，明行足）、善逝（Sugata，善逝）、世间解（Lokavid，世间解）、无上士（Anuttara，无上士）、道法御（Purusa-damya-sarathi，调御丈夫）、天人师（Sasta deva-manusyanam，天人师），为佛、世尊。他们的国土庄严清净，如同西方的安养之国（Sukhavati，极乐世界），功德庄严清净也毫无差别，他们的寿命也同样没有差别。’ 又问：‘为什么他们的寿命也同样没有差别呢？’ 佛陀说：‘各自的寿命都是十劫。’ 这时，师子步雷音菩萨（Simhavikramin，师子步）即从座位上起身，袒露右肩，长跪合掌对佛说：‘文殊师利童真（Manjusri Kumara-bhuta，文殊童子），诸佛所赞叹的功德，他要多久才能成就最正觉？’ 佛陀说：‘你自己去问文殊师利。’ 于是，师子步雷音菩萨遵照佛的教诲，上前问文殊师利：‘仁者您要多久才能成就无上正真之道，证得最正觉？’ 文殊师利回答说：‘你应该这样问：‘仁者您是为了修学无上正真之道吗？’为什么呢？假如我自身是为了修学佛道，就应该这样问。我不求道，又怎么能成就最正觉呢？’ 又问：‘您不是为了众生而求最正觉吗？’ 文殊师利回答说：‘不是的！为什么呢？因为众生是不可得的。假如我能找到众生的处所，我就会为了众生而立志求佛道。之所以这样说，是因为没有我、人、寿命等概念，因此，我既没有立志求道，也没有退转。’ 又问：‘您不求佛，不仰慕佛法吗？’ 文殊师利回答说：‘不是的！为什么呢？因为一切诸法都是佛法，如果众法不存在，众漏（烦恼）没有感受，因缘没有想法，这就是立志成佛。’
English
English version The Buddha said to Sariputra, 'Have you seen these sons of good families roaring the lion's roar?' Sariputra replied, 'I have seen them, O Blessed One!' The Buddha said, 'These sons of good families, in future ages, after hundreds of thousands of kalpas, will all become Buddhas, named Pure Vow Tathagata (如来), Arhat (应供), Samyak-sambuddha (正等觉), Vidya-carana-sampanna (明行足), Sugata (善逝), Lokavid (世间解), Anuttara (无上士), Purusa-damya-sarathi (调御丈夫), Sasta deva-manusyanam (天人师), Buddhas, Blessed Ones. Their lands will be adorned and pure, like the Western Land of Bliss (Sukhavati, 极乐世界), their meritorious adornments will be no different, and their lifespans will also be no different.' He further asked, 'Why are their lifespans also no different?' The Buddha said, 'Each of their lifespans is ten kalpas.' At that time, the Bodhisattva Simhavikramin (师子步) immediately rose from his seat, bared his right shoulder, knelt down, and said to the Buddha, 'Manjusri Kumara-bhuta (文殊童子), whose merits are praised by all Buddhas, how long will it be before he attains the most perfect enlightenment?' The Buddha said, 'You should ask Manjusri yourself.' Following the Buddha's teaching, he went forward and asked Manjusri, 'Venerable One, how long will it be before you attain the unsurpassed, true path and achieve the most perfect enlightenment?' Manjusri replied, 'You should ask this: 'Venerable One, are you aspiring to learn the unsurpassed, true path?' Why is that? If I were to learn the Buddha's path, I should ask this. If I do not seek the path, how can I attain the most perfect enlightenment?' He further asked, 'Do you not seek the most perfect enlightenment for the sake of sentient beings?' Manjusri replied, 'No! Why is that? Because sentient beings are unattainable. If I could find the place of sentient beings, I would aspire to the Buddha's path for the sake of sentient beings. The reason for this is that there is no concept of self, person, or lifespan. Therefore, I neither aspire to the path nor regress.' He further asked, 'Do you not seek the Buddha and admire the Buddha's teachings?' Manjusri replied, 'No! Why is that? Because all dharmas are the Buddha's teachings. If all dharmas did not exist, if there were no experience of outflows (defilements), and no thought of conditions, that would be aspiring to Buddhahood.' -------------------------------------------------------------------------------- 道，解了若此逮一切法。又如仁问逮立佛法；随仁意答。谁求志者？色志佛道乎？色志本净志佛道乎？其色本无志佛道乎？色自然，色悉空，色恍忽，色本净，色寂然，以此色法志求佛道成正觉乎？” 答曰：“不也！色不志道，本净自然；以空寂然，诸色法不志求道、不成正觉，法亦如是。” 文殊师利又问曰：“痛想行识及与识法，志求佛道乎？” 答曰：“不也。” 文殊师利曰：“五阴识法不成正觉。于意云何？其外五阴我人寿命，可言有处乎？” 答曰：“不也。” 文殊师利曰：“如是，我当分别，以何等法志求佛道成最正觉？” 又问文殊师利：“其阿夷怙新学菩萨，闻是教训，将无恐怖乎？所以者何？仁之名号一切导首，为众重任；而今造证，为诸菩萨颁宣诸法，不志求道不成正觉。” 文殊师利答曰：“法界不恐，本际不惧，闻佛说法无所畏难。其恐惧者则怀忧戚，无忧戚者则离尘埃，彼则解脱。其以解脱则无所著，以无所著则无复转，以无复转则不复脱，其不脱者彼无从来，以无从来亦不从去，其无从去则无所愿，其无所愿则无志求，其无志求则无退转。以无退转，若不退转便不退转，空无不转无想不愿。斯本际者佛法不转，佛法无作无有边 { "translations": [ "现代汉语译本：\n\n‘道’，如果这样理解，就能通达一切法。又如你问的关于建立佛法的问题；我将随你的意思回答。谁是求道者？是色（物质现象）求佛道吗？是色本性清净求佛道吗？还是色本无自性求佛道吗？色是自然而然的，色是空无的，色是虚幻的，色本性清净，色是寂静的，以这样的色法去追求佛道，能成就正觉吗？”\n\n回答说：“不是的！色不求道，它本性清净自然；因为空寂，所以诸色法不求道，也不能成就正觉，其他法也是如此。”\n\n文殊师利又问：“受（感受）、想（概念）、行（意志）、识（意识）以及识法，能求佛道吗？”\n\n回答说：“不能。”\n\n文殊师利说：“五阴（色、受、想、行、识）和识法都不能成就正觉。你认为如何？五阴之外的‘我’、‘人’、‘寿命’，可以认为存在吗？”\n\n回答说：“不能。”\n\n文殊师利说：“既然如此，我应当分别说明，用什么法才能追求佛道，成就最正觉？”\n\n又问文殊师利：“那些初学菩萨，听到这样的教诲，难道不会感到恐惧吗？为什么呢？你的名号是一切导师之首，肩负重任；而现在你却证明，并向诸菩萨宣说诸法，不求道也不能成就正觉。”\n\n文殊师利回答说：“法界不会恐惧，本际不会害怕，听闻佛法不会有所畏惧。那些感到恐惧的人会忧愁悲伤，没有忧愁悲伤的人会远离尘埃，他们就解脱了。解脱的人就不会执着，不执着就不会再轮回，不再轮回就不会再有解脱，不解脱的人没有来处，没有来处也就没有去处，没有去处就没有愿望，没有愿望就没有追求，没有追求就不会退转。因为不退转，所以不退转，空无不转，无想无愿。这个本际，佛法不会转动，佛法无所作为，没有边际。” ], "english_translations": [ "English version:\n\n'The Way,' if understood in this manner, encompasses all dharmas. Furthermore, as you inquire about establishing the Buddha Dharma; I shall answer according to your intention. Who is the seeker of the Way? Does form (material phenomena) seek the Buddha Way? Does the inherently pure nature of form seek the Buddha Way? Or does the non-inherent nature of form seek the Buddha Way? Form is natural, form is empty, form is illusory, form is inherently pure, form is tranquil. Can one achieve perfect enlightenment by seeking the Buddha Way with such form dharmas?”\n\nThe answer is: “No! Form does not seek the Way; it is inherently pure and natural. Because of emptiness and tranquility, all form dharmas do not seek the Way, nor can they achieve perfect enlightenment. Other dharmas are also like this.”\n\nManjushri further asked: “Do feeling (vedana), perception (samjna), volition (samskara), consciousness (vijnana), and the dharmas of consciousness seek the Buddha Way?”\n\nThe answer is: “No.”\n\nManjushri said: “The five skandhas (form, feeling, perception, volition, consciousness) and the dharmas of consciousness cannot achieve perfect enlightenment. What do you think? Can the ‘self,’ ‘person,’ or ‘lifespan’ outside the five skandhas be considered to exist?”\n\nThe answer is: “No.”\n\nManjushri said: “If that is so, I should explain separately, by what dharma can one seek the Buddha Way and achieve the most perfect enlightenment?”\n\nHe further asked Manjushri: “Those newly learning Bodhisattvas, upon hearing such teachings, would they not feel fear? Why is that? Your title is the foremost of all guides, bearing great responsibility; yet now you testify and proclaim to all Bodhisattvas that dharmas do not seek the Way and cannot achieve perfect enlightenment.”\n\nManjushri answered: “The Dharma realm does not fear, the fundamental limit does not dread, and hearing the Buddha Dharma does not cause any fear. Those who feel fear will be sorrowful and distressed, those without sorrow and distress will be free from defilement, and they will be liberated. Those who are liberated will not be attached, those who are not attached will not transmigrate again, those who do not transmigrate again will not be liberated again. Those who are not liberated have no origin, and having no origin, they also have no destination. Having no destination, they have no desires, having no desires, they have no seeking, and having no seeking, they do not regress. Because they do not regress, they do not regress, emptiness does not turn, and there is no thought or desire. This fundamental limit, the Buddha Dharma does not turn, the Buddha Dharma is without action, and without limit.”" ] } --------------------------------------------------------------------------------