English
English version: The Tathagata (Thus Come One), being worthy of offerings (Arhat) and perfectly enlightened (Samyaksambuddha), is established due to the power of past Bodhisattva practices and vows, and also because of the maturation of the good roots of newly aspiring Bodhisattvas, all Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and ordinary beings. Thus, the Tathagata appears in the world adorned with hundreds of thousands of forms, all like reflections, without a fixed location, without movement, without newly aspiring Bodhisattvas, without all Sravakas, Pratyekabuddhas, or ordinary beings, and without the Tathagata being free in emptiness. There is no reality, no words, no sound, no speech, no inherent nature, no form, not thought, beyond mind and consciousness, without birth, without death. Manjusri! Because all dharmas are empty, the Tathagata's form is adorned with hundreds of thousands of forms, manifesting the Tathagata's dignified conduct, establishing various Dharma functions, and expounding the vast Dharma according to the various beliefs and understandings of sentient beings. The Dharma spoken enables all the afflictions and secondary afflictions of sentient beings to be pacified. The Tathagata is equal, abiding in equanimity in all places, free from all doubts, and without any differences. Manjusri! For this reason, it should be known that non-birth and non-death are all expedient expressions of the Tathagata. At that time, the World Honored One spoke in verses: 'The Dharma of the Tathagata is originally unborn, all dharmas are equal to the Sugata (Well-Gone One), attachment to forms is foolishness, and unreal dharmas circulate in the world. The Tathagata's accomplishments are like reflections, all good dharmas are without outflows, all pervade the true nature of the Buddha, and three kinds of reflections appear in the world.' 'Furthermore, Manjusri! Just as the sunlight travels across Jambudvipa, rising from the east, first illuminating Mount Sumeru, then illuminating the Cakravada Mountains and the Mahacakravada Mountains, then illuminating other great mountains, then illuminating the black mountains, then illuminating all high places, and then illuminating all low places of Jambudvipa. However, the sunlight has no discrimination, nor is it without discrimination, it is not thought, nor is it not thought, it is beyond mind and consciousness. Moreover, sunlight has no birth, no death, no forms, and because it is without form, it also has no intention.' --------------------------------------------------------------------------------
Chinese
离作意故无诸戏论，离戏论故无诸损恼，离损恼故，非此非彼、非高非下、非缚非解、非有智非无智、非有烦恼非离烦恼、非真实语非虚妄语、非此岸非彼岸、非平非不平、非水非陆、非寻伺非离寻伺、非色非非色。 “妙吉祥！为由大地有高下中容故，光明照亦下中上影像差别。如来、应供、正等正觉亦复如是，无生、无灭，无诸相状，以离相故复无作意，离作意故无诸戏论，离戏论故无诸损恼，离损恼故，非此非彼、非高非下、非缚非解、非有智非无智、非有烦恼非离烦恼、非真实语非虚妄语、非此岸非彼岸、非平非不平、非水非陆、非一切智非非一切智、非寻伺非离寻伺、非积集非不积集、非有念非无念、非思惟非离思惟、非意生非非意生、非名非非名、非色非非色、非说非非说、非表了非无表了、非见非无见、非眼境非非眼境、非开导非不开导、非得果非不得果、非分别非不分别、非离分别非不离分别。 “妙吉祥！如来日轮光明，于三界中普遍照曜，所照亦无中边障碍。如来所放智日光明，先照菩萨深固大山，次照住缘觉乘诸众生等，次照住声闻乘诸众生等，次照善根深固信解众生，次照着边执者及邪定聚众生。如来所放智日光明，但为成熟长养诸众生故、出生未来因故、增长善法语故。如来 现代汉语译本： 因为没有作意，所以没有各种戏论；因为没有戏论，所以没有各种损恼；因为没有损恼，所以既不是此也不是彼，既不高也不下，既不是束缚也不是解脱，既不是有智慧也不是没有智慧，既不是有烦恼也不是没有烦恼，既不是真实语也不是虚妄语，既不是此岸也不是彼岸，既不是平坦也不是不平坦，既不是水也不是陆地，既不是寻伺也不是没有寻伺，既不是色也不是非色。 ‘妙吉祥（Manjushri，文殊菩萨）！因为大地有高低中等容貌，所以光明照耀时也会有下中上影像的差别。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，没有生，没有灭，没有各种相状，因为离相所以也没有作意，因为没有作意所以没有各种戏论，因为没有戏论所以没有各种损恼，因为没有损恼，所以既不是此也不是彼，既不高也不下，既不是束缚也不是解脱，既不是有智慧也不是没有智慧，既不是有烦恼也不是没有烦恼，既不是真实语也不是虚妄语，既不是此岸也不是彼岸，既不是平坦也不是不平坦，既不是水也不是陆地，既不是一切智（Sarvajna，佛陀的智慧）也不是非一切智，既不是寻伺也不是没有寻伺，既不是积集也不是不积集，既不是有念也不是没有念，既不是思惟也不是没有思惟，既不是意生也不是非意生，既不是名也不是非名，既不是色也不是非色，既不是说也不是非说，既不是表了也不是没有表了，既不是见也不是没有见，既不是眼境也不是非眼境，既不是开导也不是不开导，既不是得果也不是不得果，既不是分别也不是不分别，既不是离分别也不是不离分别。 ‘妙吉祥！如来（Tathagata）的日轮光明，在三界（Trailokya，欲界、色界、无色界）中普遍照耀，所照之处也没有中边障碍。如来所放的智慧日光，先照耀菩萨（Bodhisattva，发愿成佛的修行者）深固的大山，其次照耀住在缘觉乘（Pratyekabuddha，独自觉悟者）的众生等，其次照耀住在声闻乘（Shravaka，听闻佛法而修行者）的众生等，其次照耀善根深固、信解的众生，其次照耀执着边见者和邪定聚的众生。如来所放的智慧日光，只是为了成熟长养各种众生，为了出生未来的因，为了增长善法语言。 如来
English
English version: Because of no mental engagement, there are no discriminations; because of no discriminations, there are no afflictions; because of no afflictions, it is neither this nor that, neither high nor low, neither bound nor liberated, neither wise nor unwise, neither with afflictions nor without afflictions, neither true speech nor false speech, neither this shore nor the other shore, neither even nor uneven, neither water nor land, neither seeking nor not seeking, neither form nor formless. 'Manjushri! Because the earth has high, low, and middle aspects, the light also illuminates with different upper, middle, and lower reflections. The Tathagata (the Thus-Gone One), the Arhat (Worthy One), the Samyaksambuddha (Perfectly Enlightened One) is also like this, without birth, without death, without any characteristics. Because of being free from characteristics, there is also no mental engagement; because of no mental engagement, there are no discriminations; because of no discriminations, there are no afflictions; because of no afflictions, it is neither this nor that, neither high nor low, neither bound nor liberated, neither wise nor unwise, neither with afflictions nor without afflictions, neither true speech nor false speech, neither this shore nor the other shore, neither even nor uneven, neither water nor land, neither all-knowing (Sarvajna) nor not all-knowing, neither seeking nor not seeking, neither accumulation nor non-accumulation, neither mindfulness nor non-mindfulness, neither thinking nor not thinking, neither mind-born nor not mind-born, neither name nor non-name, neither form nor formless, neither speaking nor not speaking, neither expressing nor not expressing, neither seeing nor not seeing, neither eye-object nor non-eye-object, neither guiding nor not guiding, neither attaining fruit nor not attaining fruit, neither discriminating nor not discriminating, neither free from discrimination nor not free from discrimination. 'Manjushri! The light of the Tathagata's sun universally illuminates the three realms (Trailokya), and there are no middle or side obstacles in what it illuminates. The light of wisdom released by the Tathagata first illuminates the deep and solid mountains of the Bodhisattvas (Enlightenment-beings), then illuminates the beings dwelling in the Pratyekabuddha (Solitary Buddha) vehicle, then illuminates the beings dwelling in the Shravaka (Disciple) vehicle, then illuminates the beings with deep roots of goodness and understanding, and then illuminates those who cling to extremes and those in the group of wrong views. The light of wisdom released by the Tathagata is only for the purpose of maturing and nurturing all beings, for the purpose of giving rise to future causes, and for the purpose of increasing the language of good Dharma. The Tathagata --------------------------------------------------------------------------------
Chinese
平等，于一切处住平等舍，离诸疑惑亦无差别。妙吉祥！如来智日光明不作是念：‘此众生类具大信解，我当为说广大之法。此众生类不为说法、亦不分别。此类众生具菩萨信解，此类众生具缘觉信解，此类众生具声闻信解，此类众生有善意乐，此类众生下劣邪意。’又复不作如是思惟：‘此大信解众生，我当为说菩萨之法。此中信解众生，我当为说缘觉之法。此下信解众生，我当为说声闻之法。此善意乐及正见众生，我当为彼清净意乐。乃至住邪定聚诸众生等，随其所乐当为说法。’如来智日光明不生如是种种分别。何以故？如来智日光明，照破一切分别遍计及分别所起。妙吉祥！当知为诸众生种种意乐有差别故，如来智日光明所照亦复差别。 “复次，妙吉祥！又如大海之中，有能圆满一切意乐大摩尼宝，置高幢上，随诸众生所有意乐，自然有声令其知觉随意皆得。然彼大摩尼宝，都无分别不离分别、非心非离心、非思惟非不思惟、离心意识。妙吉祥！如来亦复如是，无分别不离分别、非心非离心、非思惟非不思惟、离心意识，无能取无所取、无当得无已得、无差别谛，无贪、无瞋、无痴，无实无虚、非常非无常、无光明非无光明、非世间非非世间、无寻无伺、无生无灭、非思惟非离思惟、无自性无自性空 现代汉语译本 平等地，在一切处保持平等舍心，远离各种疑惑，也没有任何差别。妙吉祥（Manjushri，文殊菩萨）！如来（Tathagata，佛的称号）的智慧之光不会这样想：‘这类众生具有很大的信心和理解力，我应当为他们宣说广大的佛法。’也不会想：‘这类众生不适合说法，也不需要分别。’不会分别：‘这类众生具有菩萨（Bodhisattva，发愿成佛的修行者）的信心和理解力，这类众生具有缘觉（Pratyekabuddha，独自觉悟者）的信心和理解力，这类众生具有声闻（Shravaka，听闻佛法而修行者）的信心和理解力，这类众生有善良的意愿和喜好，这类众生则低劣邪恶。’也不会这样思考：‘对于具有大信心和理解力的众生，我应当为他们宣说菩萨的法门。对于具有中等信心和理解力的众生，我应当为他们宣说缘觉的法门。对于具有下等信心和理解力的众生，我应当为他们宣说声闻的法门。对于那些有善良意愿和正见的众生，我应当让他们清净意乐。乃至对于那些处于邪定聚的众生，也应当随他们所喜好的而为他们说法。’如来的智慧之光不会产生这样的种种分别。为什么呢？因为如来的智慧之光，照破了一切分别、遍计以及由分别所产生的执着。妙吉祥！应当知道，因为众生有各种不同的意愿和喜好，所以如来的智慧之光所照耀的也各有差别。 再者，妙吉祥！又像大海之中，有一颗能圆满一切意愿的大摩尼宝珠（Mani Jewel，如意宝珠），被放置在高高的旗杆上，随着众生所有的意愿，自然发出声音让他们知晓，并随意获得所需。然而，那颗大摩尼宝珠，完全没有分别，不执着于分别，既非有心也非无心，既非思惟也非不思惟，超越了心意识。妙吉祥！如来也是如此，没有分别，不执着于分别，既非有心也非无心，既非思惟也非不思惟，超越了心意识，没有能取也没有所取，没有当得也没有已得，没有差别之真谛，没有贪婪、没有嗔恨、没有愚痴，没有真实也没有虚妄，既非恒常也非无常，既非光明也非无光明，既非世间也非非世间，没有寻伺，没有生也没有灭，既非思惟也非不思惟，没有自性也没有自性空。
English
English version Equally, abiding in equanimity in all places, free from all doubts and without any distinctions. Manjushri! The light of the Tathagata's (Buddha's title) wisdom does not think: 'These beings have great faith and understanding, I should expound the vast Dharma for them.' Nor does it think: 'These beings are not suitable for the Dharma, nor do they need to be distinguished.' It does not distinguish: 'These beings have the faith and understanding of a Bodhisattva (one who seeks Buddhahood), these beings have the faith and understanding of a Pratyekabuddha (a solitary enlightened one), these beings have the faith and understanding of a Shravaka (a disciple who hears the teachings), these beings have good intentions and inclinations, these beings are inferior and evil.' Nor does it think: 'For beings with great faith and understanding, I should expound the Bodhisattva's path. For beings with moderate faith and understanding, I should expound the Pratyekabuddha's path. For beings with inferior faith and understanding, I should expound the Shravaka's path. For those with good intentions and right views, I should purify their intentions. Even for those beings in the state of wrong views, I should teach according to their preferences.' The light of the Tathagata's wisdom does not give rise to such distinctions. Why? Because the light of the Tathagata's wisdom illuminates and breaks through all distinctions, conceptualizations, and attachments arising from distinctions. Manjushri! Know that because beings have various intentions and inclinations, the illumination of the Tathagata's wisdom also varies. Furthermore, Manjushri! It is like a great Mani Jewel (wish-fulfilling jewel) in the ocean, which can fulfill all desires. Placed on a high banner, it naturally emits sounds according to the desires of all beings, making them aware and allowing them to obtain what they wish. However, that great Mani Jewel has no distinctions, is not attached to distinctions, is neither with mind nor without mind, neither with thought nor without thought, transcending mind and consciousness. Manjushri! The Tathagata is also like this, without distinctions, not attached to distinctions, neither with mind nor without mind, neither with thought nor without thought, transcending mind and consciousness, without a taker and without a taken, without attainment and without having attained, without the truth of distinctions, without greed, without hatred, without delusion, without reality and without unreality, neither permanent nor impermanent, neither with light nor without light, neither worldly nor unworldly, without seeking and without investigation, without birth and without death, neither with thought nor without thought, without self-nature and without emptiness of self-nature. --------------------------------------------------------------------------------