English
English version: 'You have already served Buddhas, World Honored Ones, as numerous as the sands of the Ganges River, therefore you are able to fluently expound this boundless wisdom path.' At that time, Shariputra stepped forward and said to the Buddha, 'Just now, Manjushri Bodhisattva was proclaiming and praising the deeds of those Bodhisattvas who have just initiated the aspiration for enlightenment. If someone attains the forbearance of non-origination (understanding the truth that all dharmas neither arise nor cease), are these two situations equivalent in meaning?' The Buddha said, 'Yes, Shariputra! It is indeed as you have said. At the time of Dipankara Buddha (a past Buddha), he prophesied that I would achieve the supreme, perfect enlightenment, and in countless future kalpas, I would become a Buddha named Shakyamuni Tathagata (one of the ten epithets of a Buddha, meaning the able sage), the Truly Real (one of the ten epithets of a Buddha, meaning the real one), the Perfectly Enlightened (one of the ten epithets of a Buddha, meaning the perfectly enlightened one), the One Whose Wisdom and Conduct are Complete (one of the ten epithets of a Buddha, meaning the one whose wisdom and conduct are complete), the Well-Gone (one of the ten epithets of a Buddha, meaning the one who has gone well, reaching Nirvana), the Knower of the World (one of the ten epithets of a Buddha, meaning the one who understands everything in the world), the Unsurpassed One (one of the ten epithets of a Buddha, meaning the unsurpassed person), the Tamer of Beings (one of the ten epithets of a Buddha, meaning the one who tames beings), the Teacher of Gods and Humans (one of the ten epithets of a Buddha, meaning the teacher of gods and humans), known as Buddha, World Honored One (one of the ten epithets of a Buddha, meaning the one who is honored by the world). Because of his aspiration for enlightenment, without any deviation, he attained the forbearance of non-origination at that time. This, Shariputra, is what Manjushri spoke of earlier regarding Bodhisattvas who have just initiated the aspiration for enlightenment.' Manjushri Bodhisattva said to the Buddha, 'I carefully observe the Dharma spoken by the Great Sage, and the meaning to which it leads is that all Bodhisattvas who have initiated the aspiration for enlightenment are called those who have just initiated the aspiration. Why is this? Because, World Honored One! All those who initiate the aspiration for enlightenment are without origination, and that which is without origination is the initial aspiration of a Bodhisattva.' While these words were being spoken, twenty-three thousand people established themselves on the ground of non-retrogression (the state of not falling back from the aspiration for enlightenment), and will achieve the supreme, perfect enlightenment in the future. Five thousand Bhikkhus attained the understanding of the complete extinction of all outflows, and sixty thousand Devas were purified of defilements and obtained the pure Dharma eye. Then, the elder Mahakasyapa stepped forward and said to the Buddha, 'What Manjushri Bodhisattva has done is truly difficult, now expounding the scriptures, guiding and benefiting so many beings.' Manjushri Bodhisattva said to Mahakasyapa, 'What I have done is not difficult. Why is this? Because all dharmas are without action, neither acting nor not acting. Oh, Mahakasyapa! I have neither action nor non-action towards all dharmas, nor do I abandon anything, nor do I liberate beings, nor am I bound. Why is this? Because beings are fundamentally without enlightenment, therefore they become beings, and thus it is not difficult. Just now, Kasyapa declared, ‘It is difficult.’' -------------------------------------------------------------------------------- 吾身所作，无有甚难，亦无不难；非如来，非缘觉，非声闻。迦叶！欲知谈说甚难，欲宣至谊，凡夫所作，乃为奇异，名之甚难。所以者何？唯然，迦叶！一切诸佛威神之力未曾违废，亦不可得声闻、缘觉、诸佛势力，无获无得，独凡夫士乃逮此力。” 大迦叶曰：“于文殊意，所察云何？诸佛所得，无得不得，非声闻、非缘觉？” 文殊师利报大迦叶：“不得我身，无人、无寿、无形、无终，含血有志，不得断灭有常之计，阴种诸入名色三界，应与不应，想与无想，兴发报应现世后世，贪淫怒痴悉不得是。迦叶！当解，取要言之，一切诸法无得不得，无所依猗，无受、无舍，不放施、无所教，亦无近、无所授、无所解。是故，迦叶！当晓了此，诸凡夫士，不闻谊者乃有所得，诸佛世尊实无所得，是故所作不为甚难。诸佛、声闻悉无造作，凡夫所为而不可及。为何所作？为断灭，为计常，多所猗着，殷勤求愿，心怀众念，作与不作，或举或下，分别讲说，妄想猗着，愁戚悒悒，而念免害。稽首自归诸佛世尊，不作、不为，亦无所著，愚唯为此。是故所作，不以为难。” 文殊师利前白佛言：“所谓无所生，其谊云何？为何谓乎？云何菩萨逮得无所从生法忍？” 佛告文殊：“计于诸法，无能 { "translations": [ "现代汉语译本：我自身所做的事情，没有什么是特别困难的，也没有什么是不困难的；这不像如来（Tathagata，佛的称号），不像缘觉（Pratyekabuddha，独自觉悟者），也不像声闻（Sravaka，听闻佛法而修行者）。迦叶（Kasyapa，佛陀的十大弟子之一）！想要知道谈论佛法是多么困难，想要宣说至深的道理，凡夫俗子所做的事情，才是奇异的，才称得上是困难的。这是为什么呢？唯有如此，迦叶！一切诸佛的威神之力从未废弃，也无法获得声闻、缘觉、诸佛的力量，无所获也无所得，只有凡夫俗子才能达到这种力量。”, "大迦叶问：‘依文殊（Manjusri，智慧第一的菩萨）你的意思，你观察到的是什么呢？诸佛所得到的，是无所得还是不得，既不是声闻也不是缘觉？’", "文殊师利回答大迦叶：‘我没有身体，没有自我，没有寿命，没有形状，没有终结，有血有志，不能断灭也不能有常的观念，阴（Skandha，构成人身的五种要素）、种（Dhatu，构成世界的六种要素）、诸入（Ayatana，感官与对象）名色（Namarupa，精神与物质）三界（Trailokya，欲界、色界、无色界），应与不应，有想与无想，兴发报应，现世后世，贪淫怒痴都不能说是。迦叶！应当理解，简要来说，一切诸法无所得也无不得，无所依赖，无接受也无舍弃，不布施，无所教导，也没有亲近，没有授予，没有理解。因此，迦叶！应当明白这个道理，那些不明白真理的凡夫俗子才有所得，诸佛世尊实际上是无所得的，所以他们所做的事情并不困难。诸佛、声闻都没有造作，凡夫所做的事情是他们无法企及的。他们做了什么呢？为了断灭，为了执着于常，多所依赖，殷勤求愿，心中怀着各种念头，做与不做，或举或下，分别讲说，妄想执着，愁眉苦脸，想着免除灾害。他们顶礼归依诸佛世尊，不作、不为，也没有执着，愚人才会这样做。所以他们所做的事情，不认为是困难的。’", "文殊师利向前对佛说：‘所谓无所生，它的含义是什么？为什么这样说？菩萨如何才能获得无所从生法忍（Anutpattika-dharma-ksanti，对诸法不生不灭的领悟）？’", "佛告诉文殊：‘执着于诸法，认为有能" ], "english_translations": [ "English version: What I have done is neither very difficult nor not difficult; it is not like the Tathagata (Buddha's title), not like the Pratyekabuddha (one who achieves enlightenment alone), nor like the Sravaka (one who achieves enlightenment by hearing the teachings). Kasyapa (one of Buddha's ten major disciples)! To know how difficult it is to discuss the Dharma, to proclaim the profound truth, what ordinary people do is extraordinary, and it is called difficult. Why is this so? Only in this way, Kasyapa! The power of all Buddhas has never been abandoned, nor can the power of Sravakas, Pratyekabuddhas, and Buddhas be obtained. There is no gain and no attainment, only ordinary people can attain this power.", "Mahakasyapa asked: 'According to Manjusri (the Bodhisattva of wisdom), what do you observe? What the Buddhas have attained, is it non-attainment or not-attainment, neither Sravaka nor Pratyekabuddha?'", "Manjusri replied to Mahakasyapa: 'I have no body, no self, no life, no form, no end, with blood and will, cannot be annihilated nor have the concept of permanence, the Skandhas (five aggregates of human existence), Dhatus (six elements of the world), Ayatanas (sense organs and objects), Namarupa (mind and matter), the three realms (Trailokya, desire realm, form realm, formless realm), should and should not, with thought and without thought, the arising of retribution, present and future lives, greed, lust, anger, and delusion cannot be said to be. Kasyapa! You should understand, in short, all dharmas are neither attainable nor unattainable, without reliance, without acceptance or rejection, without giving, without teaching, without closeness, without granting, without understanding. Therefore, Kasyapa! You should understand this, those ordinary people who do not understand the truth have something to gain, the Buddhas, the World Honored Ones, actually have nothing to gain, so what they do is not difficult. The Buddhas and Sravakas have no creation, what ordinary people do is beyond their reach. What have they done? For annihilation, for clinging to permanence, much reliance, diligent seeking and wishing, with various thoughts in their hearts, doing and not doing, raising and lowering, distinguishing and speaking, delusional clinging, worried and distressed, thinking of avoiding harm. They bow down and take refuge in the Buddhas, the World Honored Ones, not doing, not acting, and without attachment, only the foolish do this. Therefore, what they do is not considered difficult.'", "Manjusri went forward and said to the Buddha: 'What is the meaning of so-called non-arising? Why is it said so? How can a Bodhisattva attain the forbearance of non-arising dharmas (Anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of all dharmas)?'", "The Buddha told Manjusri: 'Clinging to all dharmas, thinking there is an ability'" ] } --------------------------------------------------------------------------------
Chinese
逮得。所以者何？有所得者则堕颠倒，无所得者乃逮无所从生法忍。是故无所得者，乃谓为得。无得、无著、无依、无猗，心如虚空，㸌然无迹，是乃名曰无所从生法忍。一切诸法无所生者，诸法无主，乃曰法忍。于一切法，无所依猗，无求、无望，诸法无进、无退，无双、无只，乃曰法忍。诸法无形，离于自然，无坏无断，无识无尘，无言无辞，空无想愿，乃曰法忍。诸法离欲，寂然憺怕，法界无本，立在本际，无应不应，无想不想，无念无说，无惟无思，无作无力，悉以羸劣，虚无恍惚，无固无永，无净不净，非常苦空，无我寂然，犹如幻化、梦中所见、影响、野马、芭蕉、聚沫、水中之泡，忍解诸法为若兹也。所可忍者，亦无所忍，一切诸法无法非法，无有异法，亦无他趣，照曜诸法，所解如是。观此诸法名本净恍惚，知之空无，是谓为忍。笃无信乐，度于氾流，不怀狐疑，不恐不惧，亦无所畏，修身正行，永不得身，不见空宅是。文殊师利！菩萨所逮无所从生法忍，未曾废舍一切诸想。” 文殊师利复白佛言：“所谓忍者，无所毁伤，乃曰法忍。” 善住意天子问文殊师利：“何谓毁伤法？” 文殊答曰：“天子！欲知眼所毁伤可不可色，耳声、鼻香、舌味、身更、意所思念可不可法。假 现代汉语译本： 获得。为什么呢？有所得的人就会陷入颠倒，无所得的人才能获得无所从来产生的法忍（对法性真理的安忍）。因此，无所得才被称为获得。无得、无执著、无依赖、无倚靠，心像虚空一样，豁然无迹，这才能称为无所从来产生的法忍。一切诸法无所生，诸法无主宰，这称为法忍。对于一切法，无所依赖，无所倚靠，无所求、无所望，诸法无进无退，无双无只，这称为法忍。诸法无形，脱离自然，无坏无断，无识无尘，无言无辞，空无所想所愿，这称为法忍。诸法脱离欲望，寂静安宁，法界没有根本，立足于本际，无应无不应，无想无不想，无念无说，无思无惟，无作无力，一切都显得羸弱，虚无恍惚，无固无永，无净无不净，非常苦空，无我寂然，犹如幻化、梦中所见、影响、野马、芭蕉、聚沫、水中的泡沫，安忍理解诸法就是这样。所能安忍的，也没有什么可安忍的，一切诸法非有法也非非法，没有其他不同的法，也没有其他的去处，照耀诸法，所理解的就是这样。观察这些诸法，其本性是清净恍惚的，知道它是空无的，这就称为忍。坚定不移地信乐，度过烦恼的洪流，不怀狐疑，不恐不惧，也没有什么可畏惧的，修身正行，永远不会执着于身体，不会把空宅（身体）看作真实。文殊师利！菩萨所获得的无所从来产生的法忍，从未废弃一切诸想。 文殊师利又对佛说：‘所谓的忍，是没有毁坏伤害，这才能称为法忍。’ 善住意天子问文殊师利：‘什么是毁坏伤害法？’ 文殊回答说：‘天子！想知道眼睛所毁坏伤害的是不是色，耳朵所毁坏伤害的是不是声，鼻子所毁坏伤害的是不是香，舌头所毁坏伤害的是不是味，身体所毁坏伤害的是不是触，意识所思念的是不是法。’ 现代汉语译本： 假设