English
English version: In some places, there were pavilions made of the King of Mani Jewels (the most precious of Mani jewels), which were accumulations of all light; in some places, there were pavilions made of the Sovereign King Mani Jewel (a precious type of Mani jewel); in some places, there were pavilions made of Wish-Fulfilling Jewels (jewels that can grant wishes); in some places, there were pavilions made of Indranila Mani Jewels (a deep blue Mani jewel); and in some places, in the midst of the great ocean, there were pavilions made of great Mani Jewels that were pure, adorned, and universally luminous. In all these places, there were countless, inconceivable hundreds of thousands of kotis of nayutas (units of quantity, indicating extremely large numbers) of heavenly maidens, playing exquisite music, coming through the air. Having arrived at the Buddha's assembly, they all made offerings to the Buddha with inconceivable, incomparable, and surpassing quantities of wondrous offerings. After making offerings to the Buddha, each of them gazed upon the World-Honored One from the seats that arose from their own vows. At that time, this three-thousand great thousand world (a unit of the universe in Buddhist cosmology) was entirely transformed into the exquisite appearance of Jambudvipa gold (a precious golden metal), and naturally appeared various Mani jewel-adorned trees, wondrous clothing trees, and dragon-firm sandalwood trees (a precious fragrant wood), with nets of electric light Mani jewels made of wondrous treasures hanging over them, and jeweled canopies and banners erected. Among these trees, there were countless hundreds of thousands of kotis of nayutas of heavenly maidens, holding half-body pearl necklaces (ornaments made of strung pearls), or holding Mani jewel garlands (garlands made of strung Mani jewels). At that time, from within the great Mani jewel lotus-treasury lion throne (a lotus-shaped throne adorned with Mani jewels), a voice naturally arose, speaking in verses: 'King among humans (referring to the Buddha), please come and sit on this throne, which originally arose from the power of merit, universally fulfilling the wishes of all beings. May you, the one who surpasses the two-legged ones (referring to the Buddha), accept this throne. This form of mine is made of treasures, and the treasure in the middle is a lotus throne. O honored one among humans, who follows your desires, you are the savior who can fulfill all wishes. Now, this lotus throne made of treasures is the most exquisite in this world, for expounding the Dharma to countless beings, so that those who hear it may all attain this throne. Your body manifests thousands of light forms, universally illuminating all worlds. I see this form and joy arises. May the Buddha now sit on this throne of mine. Please quickly take your seat and accept me. There are eight kotis of these thrones. Now, O Muni (referring to the Buddha) with natural wisdom, ascend the throne and universally embrace all beings.' At that time, the World-Honored One arose from his original seat, --------------------------------------------------------------------------------
Chinese
即于宝莲花藏师子座上加趺而坐，普遍观察一切菩萨人天大众，为诸菩萨欲当宣说最上妙法。 尔时，一切大菩萨众咸作是念：“若我今时得闻妙吉祥童真菩萨请问如来、应供、正等正觉不生、不灭甚深正法，斯为庆幸！” 尔时，妙吉祥童真菩萨先在会中，知诸菩萨摩诃萨众心之所念，即从座起，前白佛言：“世尊，如佛所说不生、不灭，此所宣说当是世尊何法增语？”即说伽陀而伸请问： “不生与不灭， 此是佛所说， 大慧相云何， 于此中宣演？ 若法不生灭， 即无见无因， 佛大牟尼尊， 复云何宣说？ 此十方菩萨， 诸佛故遣来， 求大智法门， 愿尊说正法。” 尔时，世尊赞妙吉祥童真菩萨摩诃萨言：“善哉善哉。妙吉祥！汝今善能请问如来如是义理。如汝意者，广为多人作大利益，悲愍世间令其修行普得安乐，复能利乐诸天人众。今此所来诸大菩萨摩诃萨众，为得佛地故不生恐怖，是处施作亦无所畏、复无惊悚。妙吉祥！彼等皆得实智所摄。如来今此说如是法，所谓不生、不灭。妙吉祥！不生灭者，此说即是如来增语。譬如吠琉璃宝成大地相，于彼所成大地相中，而有忉利天中帝释天主所居之处大广胜殿。而彼天主常处其中受天五欲，胜妙快乐 现代汉语译本 （佛陀）随即在宝莲花藏狮子座上结跏趺坐，普遍观察一切菩萨、人天大众，为了诸位菩萨，想要宣说最上乘的微妙佛法。 当时，一切大菩萨众都这样想：‘如果我们现在能够听闻妙吉祥童真菩萨请问如来（Tathagata）、应供（Arhat）、正等正觉（Samyaksambuddha）关于不生、不灭的甚深正法，那真是太幸运了！’ 当时，妙吉祥童真菩萨先在法会中，知道诸位菩萨摩诃萨（Mahasattva）心中所想，就从座位上站起来，走到佛前禀告说：‘世尊，如佛所说的不生、不灭，这所宣说的应当是世尊的什么法义的增语（指对同一事物或概念的不同表达）？’随即说了偈颂来请问： ‘不生与不灭，这是佛所说，大慧（Mahamati）的相是什么，请在此中宣说？如果法不生不灭，那就没有见解也没有因由，佛大牟尼（Mahamuni）尊，又如何宣说呢？这十方菩萨，都是诸佛派遣而来，求大智慧法门，愿世尊宣说正法。’ 当时，世尊赞叹妙吉祥童真菩萨摩诃萨说：‘善哉善哉！妙吉祥！你现在善于请问如来这样的义理。如你所愿，广泛地为众人带来大利益，慈悲怜悯世间，使他们修行普遍得到安乐，又能利益诸天人众。现在来到这里的诸大菩萨摩诃萨众，为了得到佛地，所以不生恐怖，在这个地方修行也没有畏惧、也没有惊慌。妙吉祥！他们都得到了实智所摄。如来现在宣说这样的法，所谓不生、不灭。妙吉祥！不生灭，这所说的就是如来的增语。譬如吠琉璃（Vaidurya）宝形成大地之相，在那所形成的大地之相中，有忉利天（Trayastrimsa）中帝释天主（Sakra devanam Indra）所居住的大广胜殿。而那位天主常常在其中享受天上的五欲，殊胜美妙的快乐。’
English
English version Then, (the Buddha) sat in full lotus posture on the lion throne adorned with a lotus treasury, universally observing all the Bodhisattvas, humans, and celestial beings, intending to proclaim the supreme and subtle Dharma for the sake of the Bodhisattvas. At that time, all the great Bodhisattvas thought: ‘If we could now hear the Bodhisattva Manjushri Kumara ask the Tathagata (Thus-gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) about the profound Dharma of non-arising and non-cessation, that would be most fortunate!’ At that time, the Bodhisattva Manjushri Kumara, being present in the assembly, knew what the Bodhisattva Mahasattvas (Great Beings) were thinking. He then rose from his seat, approached the Buddha, and said: ‘World Honored One, as the Buddha has spoken of non-arising and non-cessation, what Dharma of the World Honored One is this expression referring to?’ He then spoke a verse to inquire: ‘Non-arising and non-cessation, this is what the Buddha has said, what is the characteristic of Great Wisdom (Mahamati), please explain it here? If a Dharma does not arise or cease, then there is no view and no cause, how does the Buddha, the Great Sage (Mahamuni), explain it? These Bodhisattvas from the ten directions, sent by all the Buddhas, seek the Dharma of great wisdom, may the Honored One expound the true Dharma.’ At that time, the World Honored One praised the Bodhisattva Mahasattva Manjushri Kumara, saying: ‘Excellent, excellent! Manjushri! You are now skilled in asking the Tathagata about such meanings. As you wish, you will bring great benefit to many, compassionately pitying the world, enabling them to cultivate and universally attain peace and happiness, and also benefit the celestial and human beings. Now, these great Bodhisattva Mahasattvas who have come here, do not fear because they seek to attain Buddhahood, and they are not afraid or startled in this place of practice. Manjushri! They have all been embraced by true wisdom. The Tathagata now speaks of such a Dharma, namely non-arising and non-cessation. Manjushri! Non-arising and non-cessation, this is what the Tathagata is referring to. For example, the Vaidurya gem forms the appearance of the earth, and within that formed appearance of the earth, there is the great and magnificent palace where Sakra devanam Indra (Lord of the Gods) of the Trayastrimsa Heaven resides. And that Lord of the Gods always dwells within it, enjoying the five heavenly desires, with supreme and wonderful happiness.’ --------------------------------------------------------------------------------
Chinese
、嬉戏自在。彼诸天众呼彼阎浮提中若男、若女、童男、童女一切人众，谓言：‘善来！汝等且观帝释天主大广胜殿，天主于中受胜妙乐。汝等来此广行布施，修作福事、积集戒行。汝等当知，今此帝释天主所居大广胜殿神通具足，汝等宜应修作福事，愿当获报如彼天主，安处天宫受胜妙乐。’是时阎浮提中，若男、若女、童男、童女一切人众，见此吠琉璃宝所成大地帝释天主大广胜殿，见已合掌，执持香花向空散掷，作如是言：‘愿我等当来亦获是相，如帝释天主居广胜殿，受胜妙乐嬉戏自在。’然彼人众而悉不知影像对现琉璃大地，忉利天中帝释天主大广胜殿清净所成犹如影像。妙吉祥！彼帝释天主以广行布施，修作福事、积集戒行，宿善根力广成熟故，感彼天中胜妙宫殿。妙吉祥！而彼吠琉璃地本无所有，忉利诸天及彼帝释天主所居大广胜殿亦无所有，皆是清净所成影像对现而亦常在，而实不生、亦复不灭。 “妙吉祥！一切众生亦复如是，以清净心如实观想，如来即为对现身相；复以如来威神力故，令诸众生得见如来。然本无实不生不灭、无性非无性、无见非无见、非世间非非世间、无状貌非无状貌。妙吉祥！一切众生但以如来对现影像而为所缘，散掷香花、衣服、妙宝而为供养，作如是言：‘愿我当 现代汉语译本：他们嬉戏自在。那些天众呼唤阎浮提（Jambudvipa，我们所居住的这个世界）中的所有男女、童男童女，说道：‘善哉！你们且看帝释天主（Indra，佛教的护法神）的大广胜殿，天主在其中享受殊胜的快乐。你们来这里广行布施，修作福事，积集戒行。你们应当知道，现在这位帝释天主所居住的大广胜殿神通具足，你们应当修作福事，愿将来获得像那位天主一样的果报，安住在天宫享受殊胜的快乐。’这时，阎浮提中的所有男女、童男童女，看到这由吠琉璃宝（Vaidurya，一种宝石）所构成的大地和帝释天主的大广胜殿，看到后合掌，拿着香花向空中散掷，这样说道：‘愿我们将来也能获得这样的景象，像帝释天主一样居住在广胜殿，享受殊胜的快乐，嬉戏自在。’然而，那些人们完全不知道，这影像只是在琉璃大地上显现，忉利天（Trayastrimsa，佛教的欲界六天之一）中帝释天主的大广胜殿是清净所成，犹如影像。妙吉祥（Manjusri，文殊菩萨）！那位帝释天主因为广行布施，修作福事，积集戒行，宿世的善根力量广泛成熟，所以感得天界中殊胜的宫殿。妙吉祥！而那吠琉璃地本来什么都没有，忉利诸天以及帝释天主所居住的大广胜殿也什么都没有，都是清净所成的影像显现，并且常在，但实际上不生也不灭。 妙吉祥！一切众生也是这样，以清净的心如实观想，如来（Tathagata，佛的称号）就会显现身相；又因为如来的威神力，使众生能够见到如来。然而，如来本无实体，不生不灭，无自性也非无自性，无见也非无见，非世间也非非世间，无状貌也非无状貌。妙吉祥！一切众生只是以如来显现的影像作为所缘，散掷香花、衣服、珍宝来供养，这样说道：‘愿我将来也能’
English
English version: They play and enjoy themselves freely. Those heavenly beings call out to all men, women, boys, and girls in Jambudvipa (the world we live in), saying: 'Welcome! You should look at the great and magnificent palace of Lord Indra (the chief of the gods in Buddhism), where the Lord enjoys supreme bliss. Come here and practice generosity extensively, perform meritorious deeds, and accumulate precepts. You should know that the great and magnificent palace where Lord Indra now resides is endowed with supernatural powers. You should perform meritorious deeds, wishing to obtain a reward like that of the Lord, dwelling in the heavenly palace and enjoying supreme bliss.' At that time, all the men, women, boys, and girls in Jambudvipa, seeing this land made of Vaidurya (a type of gemstone) and the great and magnificent palace of Lord Indra, would join their palms and scatter fragrant flowers into the air, saying: 'May we also obtain such a sight in the future, like Lord Indra dwelling in the magnificent palace, enjoying supreme bliss and playing freely.' However, those people do not know that the image is merely a manifestation on the Vaidurya land, and that the great and magnificent palace of Lord Indra in Trayastrimsa (one of the six heavens in the desire realm of Buddhism) is purely formed, like an image. Manjusri (a Bodhisattva)! That Lord Indra, because of his extensive practice of generosity, performance of meritorious deeds, accumulation of precepts, and the extensive maturation of his good roots from past lives, has attained the magnificent palace in the heavens. Manjusri! And that Vaidurya land originally has nothing, the heavens of Trayastrimsa and the great and magnificent palace where Lord Indra resides also have nothing; they are all manifestations of pure images, and they are always present, but in reality, they neither arise nor cease. Manjusri! All sentient beings are also like this. With a pure mind, if they contemplate truthfully, the Tathagata (an epithet of the Buddha) will manifest his form; and because of the Tathagata's majestic power, sentient beings are able to see the Tathagata. However, the Tathagata has no real substance, neither arises nor ceases, is neither with self-nature nor without self-nature, neither with seeing nor without seeing, neither of the world nor not of the world, neither with form nor without form. Manjusri! All sentient beings merely take the manifested image of the Tathagata as their object, scattering fragrant flowers, clothes, and precious jewels as offerings, saying: 'May I also in the future' --------------------------------------------------------------------------------