Chinese
大水流注，岂非此中有大云起？’作是念已，咸发是言：‘奇哉！大云降注，大水充满大地！’妙吉祥！而彼大水非云所有、非云施设，但以大风吹击，故有大水充满大地。即彼水蕴，以其众生宿业报力，随时隐没，风所摄持、风所破散，如云注水。妙吉祥！但由众生宿业报故，乃于空中大水流注，非云所有、非云施设，云无所生、非从心入，离于来去。彼善根成熟诸菩萨摩诃萨及声闻缘觉诸异生等亦复如是，谓由彼等随智所乐，积集胜行种善根故，如来、应供、正等正觉出现世间，为诸众生示涅槃道对现无碍，如来处于天人众中，诸有所说名字建立悉无别异。妙吉祥！应知如来于天人众中所出音声，而无其实都无所有。妙吉祥！如来无相离诸相故，无方处不离方处，无实所成、无生无灭，如来为诸天人世间，随宜对现广说正法悉充足已，而彼新发意菩萨及诸愚夫异生，以宿善业报乐涅槃法而化度者，不见如来有所对现，皆谓如来入大涅槃。妙吉祥！如来若生若灭、悉无所有，以佛如来不生灭故。如来、应供、正等正觉本来寂静，如来无实；如其大水，所缘无实、云亦无实，无生无灭、云无实故，乃于世间假施设有。如来诸有说法所缘，亦复如是，而无其实、不生不灭本来如是。如来、应供、正等正觉，于是无生法中 现代汉语译本：‘大水奔流倾注，难道不是因为这里有大云升起吗？’他们这样想着，都发出这样的感叹：‘太神奇了！大云降下，大水充满了大地！’妙吉祥（Manjushri，文殊菩萨）！然而那些大水并非云所拥有，也不是云所施加的，只是因为大风吹击，所以才有大水充满大地。那些水，因为众生过去世的业报之力，随时会隐没，被风摄持、被风破散，就像云降水一样。妙吉祥！只是由于众生过去世的业报，才会在空中出现大水奔流倾注，并非云所拥有，也不是云所施加的，云无所生，也不是从心中进入，远离来去。那些善根成熟的菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）、声闻（Shravaka，听闻佛法而修行的人）、缘觉（Pratyekabuddha，独自觉悟的人）等异生也是如此，因为他们随顺智慧所喜好，积累殊胜的修行和善根，所以如来（Tathagata，佛的称号）、应供（Arhat，值得供养的人）、正等正觉（Samyaksambuddha，完全觉悟的佛）才会出现在世间，为众生展示涅槃（Nirvana，解脱）之道，无碍地显现。如来在天人众中，所说的名字和建立的教法都没有差别。妙吉祥！应该知道如来在天人众中所发出的声音，实际上并没有实体，都是虚无的。妙吉祥！如来没有相，远离一切相，没有固定的处所，也不离任何处所，没有真实的成就，没有生灭。如来为了天人世间，随顺他们的根器而显现，广泛宣说正法，使他们都得到满足。而那些新发菩提心的菩萨和愚痴的凡夫异生，因为过去世的善业报而乐于涅槃之法，被教化度脱的人，看不到如来有所显现，都认为如来进入了大涅槃。妙吉祥！如来无论是生还是灭，实际上都没有实体，因为佛如来是不生不灭的。如来、应供、正等正觉本来就是寂静的，如来没有实体；就像那大水，所缘的境是虚无的，云也是虚无的，没有生灭，因为云是虚无的，所以才在世间假立施设。如来所说的法，所缘的境也是如此，实际上没有实体，不生不灭，本来就是这样。如来、应供、正等正觉，在这无生之法中 现代汉语译本：安住。
English
English version: 'When a great torrent of water flows, isn't it because a great cloud has risen here?' Having thought this, they all exclaimed: 'How marvelous! A great cloud descends, and great waters fill the earth!' Manjushri! However, those great waters are not owned by the cloud, nor are they caused by the cloud. It is only because of the great wind that blows that great waters fill the earth. Those waters, due to the karmic power of sentient beings from past lives, disappear at any time, are held by the wind, and are scattered by the wind, just like clouds pouring down water. Manjushri! It is only because of the karmic retribution of sentient beings from past lives that great torrents of water appear in the sky, not owned by the cloud, nor caused by the cloud. The cloud has no origin, nor does it enter from the mind, and it is beyond coming and going. Those Bodhisattva-Mahasattvas (great bodhisattvas) whose roots of goodness are mature, as well as Shravakas (hearers), Pratyekabuddhas (solitary realizers), and other ordinary beings, are also like this. Because they follow what their wisdom delights in, accumulating superior practices and roots of goodness, the Tathagata (Buddha), Arhat (worthy one), Samyaksambuddha (fully enlightened Buddha) appears in the world, showing the path of Nirvana (liberation) to sentient beings, appearing without obstruction. When the Tathagata is among the assembly of gods and humans, the names and teachings established are no different. Manjushri! It should be known that the sounds that the Tathagata emits among the assembly of gods and humans have no substance, they are all empty. Manjushri! The Tathagata has no form, is beyond all forms, has no fixed place, and is not apart from any place. There is no real accomplishment, no birth or death. The Tathagata, for the sake of the gods and humans in the world, appears according to their capacities, extensively expounding the Dharma, fulfilling them all. And those newly aspiring Bodhisattvas and foolish ordinary beings, who are delighted by the Dharma of Nirvana due to the karmic retribution of past good deeds, and who are being taught and liberated, do not see the Tathagata appearing, and all think that the Tathagata has entered into Great Nirvana. Manjushri! Whether the Tathagata is born or dies, there is actually no substance, because the Buddha Tathagata is neither born nor dies. The Tathagata, Arhat, Samyaksambuddha is originally tranquil, the Tathagata has no substance; just like the great water, the object of perception is empty, the cloud is also empty, there is no birth or death, because the cloud is empty, it is only provisionally established in the world. The object of the Dharma that the Tathagata speaks is also like this, actually having no substance, neither born nor dying, it is originally like this. The Tathagata, Arhat, Samyaksambuddha, in this unarisen Dharma English version: abides. -------------------------------------------------------------------------------- ，为诸世间假名安立。
Chinese
“妙吉祥！又如大梵天王胜中最胜，于十三千大千世界百三千大千世界中而得自在，日日观察一切天众，下至四大王天乃为边际。以其大梵天王遍于诸天常观察故，彼彼一切诸天子众，各各天中五欲娱乐，彼娱乐已鼓吹歌音，复止息已舍诸乐事，各各合掌尊重恭敬，瞻仰梵王目不暂舍，诸天子众各各愿求大梵王出现世间成熟善根。是时，大梵天王于须臾顷即为出现。若此大梵天王天报灭时，别有大梵天王安立宫殿，若十若百三千大千世界之中，以宿愿力故而得自在；彼诸天子亦以宿世善根成熟故，感彼大梵天王日日观察一切天众，乃至大梵天王于须臾顷即为出现。妙吉祥！彼大梵天王都无所有、无处所，无动转、悉空无实，无文字、无音声，无说、无性、无思、无相，离心意识、无生、无灭，为彼诸天子众随宜对现，以其大梵天王宿世善根愿力所建立故，诸天子众宿世善根亦成熟故。然彼诸天子众，亦不作是念：‘今此大梵天王诸所化现于空自在，无有实、无文字，无音声、无说，无性、无相状，非思惟、离心意识，无生、无灭。’ “妙吉祥！如来、应供、正等正觉亦复如是，于空自在，无有实、无文字，无音声、无说，无性、无相状，非思惟、离心意识，无生、无灭。如来、 现代汉语译本：为世间的一切事物安立假名。 “妙吉祥（Manjushri，文殊菩萨）！又如大梵天王（Mahabrahma，色界初禅天之主）最为殊胜，在十三千大千世界或百三千大千世界中自在无碍，他每日观察所有天众，下至四大王天（Catuharajika，欲界第一层天）为止。因为大梵天王普遍观察诸天，那些天子们各自在自己的天界享受五欲之乐，享乐之后，他们会奏乐歌唱，停止享乐后，他们会舍弃这些乐事，各自合掌，以尊重恭敬之心，瞻仰梵王，目光片刻不离。天子们都希望大梵天王能出现在世间，成熟他们的善根。这时，大梵天王会在须臾之间显现。如果这位大梵天王的天报结束，会有另一位大梵天王建立宫殿，在十个或一百个三千大千世界中，凭借宿世的愿力而得自在。那些天子们也因为宿世善根成熟，感得大梵天王每日观察所有天众，乃至大梵天王在须臾之间显现。妙吉祥！那位大梵天王实际上什么都没有，没有处所，没有动转，完全是空无实体的，没有文字，没有声音，没有言说，没有自性，没有思虑，没有形相，远离心意识，没有生，没有灭。他为了那些天子们随顺他们的需要而显现，这是因为大梵天王宿世的善根愿力所建立，也是因为天子们宿世的善根成熟。然而，那些天子们也不会这样想：‘现在这位大梵天王所化现的一切，在空中自在，没有实体，没有文字，没有声音，没有言说，没有自性，没有形相，不是思虑，远离心意识，没有生，没有灭。’ “妙吉祥！如来（Tathagata，佛的称号）、应供（Arhat，值得供养的人）、正等正觉（Samyaksambuddha，完全觉悟的佛陀）也是如此，在空中自在，没有实体，没有文字，没有声音，没有言说，没有自性，没有形相，不是思虑，远离心意识，没有生，没有灭。如来、
English
English version: Establishing provisional names for all things in the world. “Manjushri! Furthermore, like the Great Brahma King (Mahabrahma), who is the most supreme among the supreme, being at ease in thirteen thousand great chiliocosms or one hundred and three thousand great chiliocosms, he observes all the heavenly beings daily, down to the Four Great King Heavens (Catuharajika) as the boundary. Because the Great Brahma King constantly observes all the heavens, those heavenly sons, each in their own heavens, enjoy the pleasures of the five desires. After enjoying these pleasures, they play music and sing. After ceasing their enjoyment, they abandon these pleasures, each joining their palms together, with respect and reverence, gazing at the Brahma King without their eyes leaving him for a moment. The heavenly sons all wish for the Great Brahma King to appear in the world to mature their roots of goodness. At that time, the Great Brahma King appears in an instant. If the heavenly reward of this Great Brahma King comes to an end, another Great Brahma King establishes a palace, in ten or one hundred three thousand great chiliocosms, gaining ease through the power of past vows. Those heavenly sons, also due to the maturation of their past good roots, feel that the Great Brahma King observes all the heavenly beings daily, and the Great Brahma King appears in an instant. Manjushri! That Great Brahma King has nothing at all, no place, no movement, is completely empty and without substance, without letters, without sound, without speech, without nature, without thought, without form, apart from mind and consciousness, without birth, without death. He appears to those heavenly sons according to their needs, because of the establishment of the Great Brahma King's past good roots and vows, and also because of the maturation of the heavenly sons' past good roots. However, those heavenly sons do not think like this: ‘Now, all that this Great Brahma King manifests is at ease in emptiness, without substance, without letters, without sound, without speech, without nature, without form, not thought, apart from mind and consciousness, without birth, without death.’ “Manjushri! The Tathagata (Buddha), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) is also like this, at ease in emptiness, without substance, without letters, without sound, without speech, without nature, without form, not thought, apart from mind and consciousness, without birth, without death. The Tathagata, --------------------------------------------------------------------------------
Chinese
应供、正等正觉，但以宿昔菩萨行愿力等所建立故，又以彼诸新发意菩萨及一切声闻缘觉、诸愚夫异生等宿昔善根成熟建立故，如来乃以百千种相而为庄严出现世间，皆如影像，无处所、无动转，亦无新发意菩萨、无一切声闻缘觉愚夫异生，亦无如来于空自在，无有实、无文字，无音声、无说，无性、无相状，非思惟、离心意识，无生、无灭。妙吉祥！以诸法空故，如来身相乃有百千种相而为庄严，现起如来诸威仪道、设诸法用，随诸众生种种信解说广大法，其所说法令诸众生一切娆乱随烦恼等皆得寂止。如来平等，于一切处住平等舍，离诸疑惑亦无差别。妙吉祥！以是缘故，当知不生、不灭，皆是如来方便增语。” 尔时，世尊说伽陀曰： “如来无生法本常， 一切法与善逝等， 有所执相乃愚痴， 无实法于世间转。 如来所成如影像， 一切善法皆无漏， 一切皆遍佛真如， 三种影像世间现。 “复次，妙吉祥！如日光明行阎浮提，从东方出，先照须弥山王，次照铁围山、大铁围山，次照余诸大山，次照黑山，次照一切高显地方，次照一切此阎浮提低下地方，然彼日光悉无分别、不离分别，非思惟、非不思惟，离心意识。又日光明无生、无灭，无诸相状，以离相故复无作意， 现代汉语译本：如来（Tathagata）之所以能成为应供（Arhat）、正等正觉（Samyaksambuddha），是因为过去世菩萨行愿的力量等所建立的缘故，也因为那些新发菩提心的菩萨以及一切声闻（Sravaka）、缘觉（Pratyekabuddha）、愚夫异生等过去世的善根成熟所建立的缘故。如来才以百千种相貌庄严地出现在世间，这一切都如影像一般，没有固定的处所，没有动转，也没有新发菩提心的菩萨，没有一切声闻、缘觉、愚夫异生，也没有如来在空性中自在，没有真实，没有文字，没有声音，没有言说，没有自性，没有相状，不是思惟，远离心意识，没有生，没有灭。妙吉祥（Manjusri）！因为诸法皆空，所以如来的身相才会有百千种相貌庄严，显现如来的各种威仪行为，设立各种法用，随着众生不同的信解而宣说广大的佛法，所说的法能使众生的一切烦恼和随烦恼等都得以寂止。如来是平等的，在一切处都安住于平等舍，远离一切疑惑，也没有差别。妙吉祥！因为这个缘故，应当知道不生不灭，都是如来的方便增语。 当时，世尊说了偈颂： ‘如来之法本无生，一切诸法与善逝等同，有所执着是愚痴，无实之法在世间流转。如来所成如影像，一切善法皆无漏，一切皆遍佛真如，三种影像在世间显现。’ ‘再者，妙吉祥！如同日光照耀阎浮提（Jambudvipa），从东方升起，先照耀须弥山王（Sumeru），然后照耀铁围山（Cakravada）、大铁围山（Mahacakravada），然后照耀其他大山，然后照耀黑山，然后照耀一切高显的地方，然后照耀阎浮提一切低下的地方。然而，日光并没有分别，也不离分别，不是思惟，也不是不思惟，远离心意识。而且，日光没有生，没有灭，没有各种相状，因为离相的缘故，也没有作意。’