Chinese
际，佛法无著则无所倚，佛法无行亦无精进，亦无所行无有教令，其诸佛法假有号耳。又计空法无所从生、无所从来、无所从去，又计佛法不离尘劳贪怒痴垢，佛法无染尘劳之行，无有吾我寂无所念，所行无念无尽不起，平等无邪则诸佛法亦无非法。所以者何？无处所故、无可行者，是曰佛法。若有新学菩萨闻是说者，若恐怖者疾成正觉，若不恐怖不成正觉。” 又问文殊：“为谁说是？” 文殊曰：“其恐怖者乃有妄想，以有妄想，心自念言：‘我身当得成最正觉。’缘是之故，便起道意志存正觉。于意云何？从来未曾有觉成空不？” 答曰：“无也。” 文殊又曰：“世尊不云，一切诸法等如虚空。” 答曰：“有是。” 文殊又曰：“道犹虚空等亦本无，虚空如道，道如虚空，空之与道则无有二，不可分别。其解斯等，则无所知亦不无慧。” 文殊师利说是语时，四千比丘漏尽意解，十二垓众得法眼净，九万六千人从古以来未发道心，皆发无上正真道意，四万二千人逮得无所从生法忍。 文殊师利佛土严净经卷上 大正藏第 11 册 No. 0318 文殊师利佛土严净经 文殊师利佛土严净经卷下 西晋月氏国三藏竺法护译 于 现代汉语译本：佛法如果执着于任何事物，就没有任何依靠；佛法如果执着于修行，也就没有精进；也没有什么可修行的，没有教令可言，那些所谓的佛法都只是假名而已。又有人认为空性之法无所从来，无所去处，无所生起；又有人认为佛法不离世俗的烦恼，如贪欲、嗔怒、愚痴等污垢，但实际上佛法并没有被世俗烦恼所污染的修行，没有我执，寂静无念，所行之事无念无尽，平等无邪，那么佛法也就没有非法可言。这是为什么呢？因为佛法没有固定的处所，也没有固定的修行者，这就是佛法。如果有新学的菩萨听到这些说法，如果感到恐惧，反而会迅速成就正觉；如果不感到恐惧，反而不能成就正觉。 又有人问文殊菩萨：‘你为谁说这些道理呢？’ 文殊菩萨回答说：‘那些感到恐惧的人是因为有妄想，因为有妄想，心中就会想：‘我将来会成就最正觉。’因为这个缘故，就产生了修道的意志，执着于成就正觉。你认为，从来有觉悟成就之后又变成空无的吗？’ 回答说：‘没有。’ 文殊菩萨又说：‘世尊不是说过，一切诸法都像虚空一样吗？’ 回答说：‘是的。’ 文殊菩萨又说：‘道也像虚空一样，本来就无所有，虚空就像道，道就像虚空，空和道没有分别，不可分割。能够理解这些道理的人，就既不是无知，也不是没有智慧。’ 文殊师利菩萨说这些话的时候，四千位比丘断尽了烦恼，心意解脱，十二垓（垓：古代计数单位，十的十六次方）大众得到了清净的法眼，九万六千人从古以来没有发过道心，都发起了无上正真道意，四万二千人获得了无所从来法忍（无生法忍）。 《文殊师利佛土严净经》卷上 《文殊师利佛土严净经》卷下 西晋月氏国三藏竺法护译
English
English version: If the Dharma (Buddha's teachings) is attached to anything, it has no reliance; if the Dharma is attached to practice, there is no progress; there is nothing to practice, and no teachings to follow. Those so-called Dharmas are just provisional names. Some also believe that the nature of emptiness (śūnyatā) has no origin, no destination, and no arising; others believe that the Dharma is inseparable from worldly afflictions such as greed, anger, and ignorance. However, the Dharma is not defiled by worldly afflictions, it is a practice without self, peaceful and without thought. What is practiced is without thought and without end, equal and without evil, then the Dharma has no non-Dharma. Why is this so? Because the Dharma has no fixed place, and no fixed practitioner, this is the Dharma. If a newly learning Bodhisattva hears these teachings, and if they feel fear, they will quickly attain enlightenment; if they do not feel fear, they will not attain enlightenment. Then someone asked Mañjuśrī (Bodhisattva of Wisdom): 'For whom are you speaking these truths?' Mañjuśrī replied: 'Those who feel fear have delusions. Because of these delusions, they think in their minds: 'I will attain the most perfect enlightenment.' Because of this, they develop the will to practice the path, clinging to the attainment of enlightenment. What do you think? Has there ever been an enlightenment that, once attained, becomes empty again?' The answer was: 'No.' Mañjuśrī then said: 'Did the World Honored One (Buddha) not say that all dharmas are like empty space?' The answer was: 'Yes, he did.' Mañjuśrī continued: 'The path is also like empty space, originally without anything. Empty space is like the path, and the path is like empty space. Emptiness and the path are not two, they cannot be separated. Those who understand these truths are neither ignorant nor without wisdom.' When Mañjuśrī spoke these words, four thousand Bhikkhus (monks) exhausted their defilements and attained liberation of mind, twelve 'gai' (an ancient unit of counting, ten to the power of sixteen) of the assembly attained the pure Dharma eye, ninety-six thousand people who had never before generated the aspiration for the path, all generated the supreme and true aspiration for enlightenment, and forty-two thousand people attained the forbearance of non-arising dharmas (anutpattika-dharma-kṣānti). The Sutra of Mañjuśrī's Pure Land, Volume One The Sutra of Mañjuśrī's Pure Land, Volume Two Translated by the Tripiṭaka master Dharmarakṣa of the Yuezhi Kingdom of the Western Jin Dynasty --------------------------------------------------------------------------------
Chinese
时师子步雷音菩萨复问文殊师利：“发意久如应发道心。” 文殊答曰：“止！族姓子！勿怀妄想。一切诸法皆无所生，假使有说：‘我发道心，吾当行道。’堕大邪见。所以者何？今观察心都永不见，心发道意，亦复不观彼发道心者也。吾亦不见道心所存，吾由是故不发道心。” 又问：“仁者！以无所见，今何以故宣此章句？” 文殊答曰：“无所见者乃为等教，无所见趣，名是章句平等言辞。” 又问：“何故言曰趣平等乎？” 文殊答曰：“如族姓子所言等者，无若干故，其平等者彼无行法，于其平等无有譬喻，不见诸法是乃平等。若宣斯训则宣一业，若寂然业无有尘劳，不为瞋恨而说经法，不有断灭不计有常，不起不灭、不有吾我亦无所受，不举不下、不高不卑，虽有所说，无有妄想亦无思求。若族姓子！有晓此法而奉行者，乃曰平等。又有菩萨广入于法，不见若干亦复非一，乃曰平等。其平等者则无偏党，其无偏党是甚清净。” 于时师子步雷音菩萨前白佛言：“唯然世尊！文殊师利所说巍巍乃如是乎！发道心以来为几何耶？众会思渴，愿乐欲闻。” 佛言：“族姓子！文殊师利在深妙忍，所入深忍不逮得道，亦不得佛、复不得心，以无所得故不说之，久如 现代汉语译本：当时，师子步雷音菩萨（菩萨名，意为行走如狮子般威猛，声音如雷鸣的菩萨）再次问文殊师利（菩萨名，意为妙吉祥菩萨）：“发菩提心应该在什么时候？” 文殊师利回答说：“停止！族姓子（对在家修行者的称呼）！不要怀有妄想。一切诸法（指世间万物）都是无所生的，如果有人说：‘我发了菩提心，我应当修行。’那就堕入了大的邪见。为什么呢？现在观察自己的心都永远无法见到，心发菩提心，也同样无法观察到那个发菩提心的人。我也看不到菩提心存在于何处，因此我不发菩提心。” 又问：“仁者（对有德者的尊称）！因为你没有见到，现在为什么还要宣说这些章句呢？” 文殊师利回答说：“没有见到，才是平等的教导，没有见到所趋向，这才是章句平等的言辞。” 又问：“为什么说趋向是平等的呢？” 文殊师利回答说：“如族姓子所说的平等，是因为没有差别，其平等是没有行为的法则，对于平等没有比喻，不见诸法才是平等。如果宣说这个教导，就是宣说一种行为，如果寂然无为，就没有尘世的烦恼，不因为嗔恨而说经法，不执着于断灭也不执着于常有，不生不灭、没有我也没有所受，不举不高也不下不低，虽然有所说，没有妄想也没有思求。如果族姓子！有人明白这个道理并且奉行，就叫做平等。又有菩萨广泛深入到法中，不见差别也不是单一，就叫做平等。其平等就没有偏袒，其没有偏袒就是非常清净。” 当时，师子步雷音菩萨在佛前说道：“世尊！文殊师利所说的如此高深啊！他发菩提心以来有多久了呢？大众都渴望听到，希望能够听闻。” 佛说：“族姓子！文殊师利处于甚深的忍辱之中，他所进入的深忍没有达到道，也没有得到佛，也没有得到心，因为没有得到，所以不说，他发菩提心已经很久了。”
English
English version: Then, the Bodhisattva Simhanada-megha-nirghosha (a Bodhisattva whose steps are like a lion's and voice like thunder) asked Manjushri (a Bodhisattva whose name means 'Gentle Glory'): 'How long should it be before one generates the Bodhi mind?' Manjushri replied: 'Stop! Kulaputra (a term for a householder)! Do not harbor delusive thoughts. All dharmas (phenomena) are without origination. If someone says: 'I have generated the Bodhi mind, I shall practice the path,' they fall into great wrong views. Why? Now, observing the mind, one never sees it. When the mind generates the Bodhi mind, one also does not see the one who generates the Bodhi mind. I also do not see where the Bodhi mind exists, therefore I do not generate the Bodhi mind.' He further asked: 'O Virtuous One! Since you have not seen anything, why do you now proclaim these verses?' Manjushri replied: 'Not seeing is the equal teaching. Not seeing the direction is the equal language of these verses.' He further asked: 'Why do you say that the direction is equal?' Manjushri replied: 'As the Kulaputra says, 'equal' is because there are no differences. Its equality has no rules of conduct. There is no analogy for equality. Not seeing dharmas is equality. If one proclaims this teaching, one proclaims an action. If one is silent and inactive, there are no worldly afflictions. One does not speak the Dharma out of anger. One does not cling to annihilation nor to permanence. There is no arising or ceasing, no self or what is received. There is no lifting up or putting down, no high or low. Although there is speech, there is no delusion or seeking. If, Kulaputra! Someone understands this Dharma and practices it, that is called equality. Furthermore, a Bodhisattva who deeply enters the Dharma, sees neither differences nor oneness, that is called equality. Its equality has no partiality, and its lack of partiality is very pure.' At that time, the Bodhisattva Simhanada-megha-nirghosha said to the Buddha: 'O World Honored One! The profundity of what Manjushri has said is indeed so! How long has it been since he generated the Bodhi mind? The assembly is eager and desires to hear.' The Buddha said: 'Kulaputra! Manjushri is in deep patience. The deep patience he has entered has not attained the path, nor has he attained Buddhahood, nor has he attained the mind. Because there is nothing to attain, he does not speak of it. It has been a long time since he generated the Bodhi mind.' --------------------------------------------------------------------------------
Chinese
发心为发道意，唯佛今当为汝解说本初发心。乃往过去七千阿僧祇江河沙劫，乃尔世时有佛号雷音响如来、至真、等正觉，乃在东方，去此七十二垓佛土，世界名曰快成，其佛土在彼颁宣道教，弟子声闻八十四亿百千垓众，诸菩萨等复倍是数。时有转轮圣王，名曰安拔，号为法王，治以文法王四天下，王有七宝。圣王尔时往诣雷音响如来所，供养尽意八万四千岁，随其所安。王心念言：‘我已积功德行难量，不用斯心，宁以德本并修劝助。’复更思惟：‘以德劝助，当求何劝？天帝梵王、号转轮圣王、声闻、缘觉耶？’适发是意，上虚空中演大音声：‘大王！如是莫兴贱意，当发无上正真道心。’王闻是言，即时大悦。王弘慈心不转道意。所以者何？用其天人开示意之故，知我心念。时安拔王与大众俱，九十六亿垓人，往诣雷音响如来稽首足下，右绕七匝退住一面。以偈叹曰： “‘欲问殊胜法， 以奇雅答我： “云何人在世， 而致最超异？ 以普俱供养， 自归于世护， 用无所著心， 永无所劝助。 世尊察知之， 吾独寂发心， 以兴广供养， 云何劝助之？ 志天帝梵王， 为四方之王， 若求于声闻， 当慕缘觉乘。” 我适发是念， 空中宣洪 现代汉语译本：发心指的是发起对道的意愿，现在我（佛）将为你们解说最初的发心。在过去七千阿僧祇（无数）江河沙劫（极长的时间单位）之前，那时有一尊佛，号为雷音响如来（如来是佛的称号之一，意为“如实而来”）、至真（达到真理的极致）、等正觉（与佛同等的觉悟），他在东方，距离这里七十二垓（极大的数量单位）佛土（佛所教化的世界）的地方，世界名为快成。那尊佛在那里宣讲佛法，他的弟子声闻（听闻佛法而修行的人）有八十四亿百千垓之众，诸菩萨（立志成佛的修行者）的数量更是他们的倍数。当时有一位转轮圣王（统治世界的理想君主），名叫安拔，号为法王，以文法统治四天下（古代印度人认为的世界），拥有七宝（转轮圣王拥有的七种宝物）。这位圣王当时前往雷音响如来所在之处，尽心尽力地供养了八万四千岁，随其所安。圣王心中想：‘我已经积累了难以计量的功德，不用这些功德，不如用这些功德来修行并劝导他人。’他又思考：‘用功德劝导他人，应当劝导什么呢？是天帝（天界之主）梵王（色界之主）、转轮圣王、声闻、缘觉（不依佛陀教导而自行开悟的人）吗？’他刚产生这个想法，上空中就传来巨大的声音：‘大王！不要产生这种低下的想法，应当发起无上正真道心（追求最高真理的心）。’圣王听到这话，立刻非常高兴。圣王弘扬慈悲心，不改变求道的意愿。这是为什么呢？因为天人开示了他的心意，知道他心中所想。当时安拔王与大众九十六亿垓人，一同前往雷音响如来处，向佛稽首（以头触地表示敬意），右绕佛七圈，然后退到一旁站立。他用偈颂赞叹道： ‘想要请问殊胜的佛法，用奇妙的言辞回答我： ‘世间的人要怎样做，才能达到最超凡脱俗的境界？ ‘用普遍的供养，自己归依于世间的守护者， ‘用无所执着的心，永远不劝导他人。 ‘世尊您明察秋毫，我独自寂静地发心， ‘用兴盛的供养，要如何劝导他人呢？ ‘立志成为天帝梵王，成为四方之王， ‘如果追求声闻，应当羡慕缘觉乘（缘觉的修行方式）。’ 我刚产生这个念头，空中就宣说了洪亮的声音。