Chinese
、无出无入、无性可取，无言说，言说断故；无喜爱无离喜爱，喜爱断故；无数量，离数量故；无趣类无趣类所向，诸趣断故。一切所行而悉断故，无见、无观、无所取，非容受非不容受、非和合非不和合，无分别、无计度，无障碍、无表示，非染非净，无名、无色相，无业、无业报，无过去、无未来、无现在，无少法可得，无文字、无音声，离诸音声故，无相状离诸相故，非内非外亦非中间而有所得。妙吉祥！如来智宝深心清净，安置大悲最上胜幢，随诸众生意乐信解，出妙音声随宜说法，令诸众生咸得解了。如来平等，于一切处住平等舍，离诸疑惑亦无差别。 “复次，妙吉祥！如响应声，随彼响声众生知觉，是声无实，非过去、非未来、非现在，非内非外亦非中间而有所得，无生无灭、非断非常，非有智非无智、非有慧非无慧、非明非非明、非解脱非不解脱、非有罪非无罪、非念非无念、非有住非无住、非坐非不坐，非地界非水火风界，非有为非无为、非戏论非离戏论、非有造作非无造作、非见非无见。无文字无音声，超越音声故；非称量，出过称量故；无相状，离诸相故。非寂静非不寂静、非长非短、非思非无思、非状貌非无状貌、非世间非非世间，诸见自性空，无念、无作意、无寻、无伺，离心意识 现代汉语译本：没有出去也没有进入，没有固定的自性可以执取，无法用言语表达，因为言语的表达已经断绝；没有喜爱也没有远离喜爱，因为喜爱已经断绝；没有数量，因为已经脱离数量的限制；没有趣类也没有趣类所指向的目标，因为所有的趣类都已经断绝。一切行为都已断绝，没有见解、没有观察、没有执取，既非容纳也非不容纳，既非和合也非不和合，没有分别、没有计度，没有障碍、没有表示，既非污染也非清净，没有名称、没有色相，没有业、没有业报，没有过去、没有未来、没有现在，没有丝毫的法可以获得，没有文字、没有声音，因为已经脱离了所有的声音，没有相状，因为已经脱离了所有的相，既非内在也非外在，也非中间而有所得。妙吉祥（Manjushri）！如来（Tathagata）的智慧宝藏深邃清净，安置着大悲最殊胜的旗帜，随顺众生的意愿、喜好和理解，发出美妙的声音，根据情况说法，使众生都能理解。如来平等对待一切，安住于平等舍，脱离一切疑惑，也没有任何差别。 ‘再者，妙吉祥！就像回声一样，随着回声，众生能够感知，但这个声音并非真实存在，它既不属于过去，也不属于未来，也不属于现在，既非内在也非外在，也非中间而有所得，它没有生也没有灭，既非断灭也非恒常，既非有智慧也非没有智慧，既非有慧也非没有慧，既非光明也非非光明，既非解脱也非不解脱，既非有罪也非无罪，既非有念也非无念，既非有住也非无住，既非坐也非不坐，既非地界也非水火风界，既非有为也非无为，既非戏论也非脱离戏论，既非有造作也非无造作，既非见也非无见。没有文字也没有声音，因为已经超越了声音；无法称量，因为已经超越了称量；没有相状，因为已经脱离了所有的相。既非寂静也非不寂静，既非长也非短，既非思也非无思，既非状貌也非无状貌，既非世间也非非世间，所有的见解自性皆空，没有念头、没有作意、没有寻、没有伺，脱离了心意识。’
English
English version: There is no going out, no coming in, no inherent nature to grasp, no words to express, because verbal expression is cut off; no liking, no dislike, because liking is cut off; no quantity, because it is beyond quantity; no realms of existence, no direction of realms of existence, because all realms are cut off. All actions are cut off, there is no seeing, no observing, no grasping, neither acceptance nor non-acceptance, neither union nor non-union, no discrimination, no calculation, no obstruction, no indication, neither defiled nor pure, no name, no form, no karma, no karmic result, no past, no future, no present, no dharma to be obtained, no letters, no sounds, because all sounds are transcended, no characteristics, because all characteristics are transcended, neither internal, nor external, nor in between to be obtained. Manjushri! The Tathagata's treasure of wisdom is profound and pure, establishing the supreme banner of great compassion, according to the inclinations, beliefs, and understanding of all beings, emitting wonderful sounds, teaching the Dharma appropriately, enabling all beings to understand. The Tathagata is equal, abiding in equal equanimity in all places, free from all doubts, and without any difference. ‘Furthermore, Manjushri! Like an echo, beings perceive according to the echo, but this sound is not real, it is neither past, nor future, nor present, neither internal, nor external, nor in between to be obtained, it has no birth, no death, neither annihilation nor permanence, neither wisdom nor lack of wisdom, neither insight nor lack of insight, neither light nor non-light, neither liberation nor non-liberation, neither sin nor no sin, neither mindfulness nor non-mindfulness, neither abiding nor non-abiding, neither sitting nor not sitting, neither earth element nor water, fire, wind elements, neither conditioned nor unconditioned, neither conceptual proliferation nor freedom from conceptual proliferation, neither created nor uncreated, neither seeing nor not seeing. There are no letters, no sounds, because it transcends sounds; it cannot be measured, because it transcends measurement; it has no characteristics, because it transcends all characteristics. Neither stillness nor non-stillness, neither long nor short, neither thought nor no thought, neither appearance nor no appearance, neither worldly nor unworldly, the nature of all views is empty, without thought, without intention, without initial application of mind, without sustained application of mind, transcending mind, consciousness.’ -------------------------------------------------------------------------------- ，一切处平等，离诸分别出过三世。
Chinese
“妙吉祥！如来所出种种音声，皆如响应，但随一切众生种种意乐，乃出音声随宜施设，令诸众生皆得解了；如来亦然，非过去、未来、现在，非内非外亦非中间而有所得，不生、不灭、不断、不常，非有智非无智、非有慧非无慧、非明非非明、非解脱非不解脱、非有罪非无罪、非念非无念、非有住非无住、非坐非不坐，非地界非水火风界，非有为非无为、非戏论非离戏论、非见非无见。无文字无音声，超越音声故；非称量，出过称量故；无相状，离诸相故。非寂静非不寂静、非长非短、非思非无思、非状貌非无状貌、非世间非非世间，诸见自性空，无念、无作意，无寻、无伺，离心意识，一切处平等，离诸分别出过三世。 “妙吉祥！如来随诸众生种种信解，种种意乐，出妙音声随宜说法，令诸众生咸得解了。譬如世间依止于地，由地安立，一切树林、药草悉得生成广多增长，然彼大地都无分别不离分别，一切处平等，无差别分别，离心意识。一切众生亦复如是，依止如来，皆由如来之所安立，一切善根悉得生成广多增长，所谓声闻乘、缘觉乘、菩萨乘，及余外道、梵志、尼乾陀等，一切邪外总略，乃至邪定聚众生，彼彼所有善根，皆悉依止如来安立，悉得生成广 现代汉语译本：‘妙吉祥！如来所出的一切音声，都像回声一样，只是随着一切众生不同的意愿和喜好，才发出相应的音声，并根据情况进行施设，使一切众生都能理解。如来也是如此，不属于过去、未来、现在，不在内部、外部或中间而有所得，不生、不灭、不断、不常，非有智非无智、非有慧非无慧、非明非非明、非解脱非不解脱、非有罪非无罪、非念非无念、非有住非无住、非坐非不坐，非地界非水火风界，非有为非无为、非戏论非离戏论、非见非无见。没有文字，没有音声，因为超越了音声；不可称量，因为超越了称量；没有相状，因为离开了所有相状。非寂静非不寂静、非长非短、非思非无思、非状貌非无状貌、非世间非非世间，所有见解的自性都是空性的，没有念头，没有作意，没有寻，没有伺，离开了心意识，在一切处平等，离开了所有分别，超越了三世。’ ‘妙吉祥！如来随着众生不同的信念和理解，不同的意愿和喜好，发出美妙的音声，根据情况说法，使一切众生都能理解。譬如世间依赖于大地，由大地安立，一切树林、药草都能生长繁茂，然而大地本身并没有分别，也不离开分别，在一切处平等，没有差别分别，离开了心意识。一切众生也是如此，依赖于如来，都由如来所安立，一切善根都能生长繁茂，包括声闻乘（Shravakayana，小乘佛教）、缘觉乘（Pratyekabuddhayana，中乘佛教）、菩萨乘（Bodhisattvayana，大乘佛教），以及其他外道、梵志（Brahmin，婆罗门教徒）、尼乾陀（Nirgrantha，耆那教徒）等，一切邪见外道，乃至邪定聚的众生，他们所有的善根，都依赖于如来的安立，都能生长繁茂。’
English
English version: 'Manjushri! All the sounds produced by the Tathagata are like echoes, they only arise according to the various inclinations and desires of all sentient beings. The Tathagata produces sounds and teachings accordingly, enabling all sentient beings to understand. The Tathagata is also like this, not belonging to the past, future, or present, not found within, without, or in between, not arising, not ceasing, not continuous, not permanent, neither with wisdom nor without wisdom, neither with insight nor without insight, neither clear nor unclear, neither liberated nor unliberated, neither with fault nor without fault, neither with mindfulness nor without mindfulness, neither abiding nor not abiding, neither sitting nor not sitting, not the earth element, not the water, fire, or wind elements, neither conditioned nor unconditioned, neither with conceptual proliferation nor without conceptual proliferation, neither with seeing nor without seeing. There is no writing, no sound, because it transcends sound; it is immeasurable, because it transcends measurement; it has no form, because it is free from all forms. Neither peaceful nor unpeaceful, neither long nor short, neither thinking nor not thinking, neither with appearance nor without appearance, neither worldly nor unworldly, the nature of all views is empty, without thought, without intention, without seeking, without pondering, free from mind, consciousness, equal in all places, free from all distinctions, transcending the three times.' 'Manjushri! The Tathagata, according to the various beliefs and understandings, various inclinations and desires of sentient beings, produces wonderful sounds and teaches accordingly, enabling all sentient beings to understand. For example, in the world, relying on the earth, established by the earth, all forests and herbs can grow and flourish. However, the earth itself has no distinctions, nor is it separate from distinctions, it is equal in all places, without differential distinctions, free from mind and consciousness. All sentient beings are also like this, relying on the Tathagata, all are established by the Tathagata, all good roots can grow and flourish, including the Shravakayana (Hearer Vehicle), Pratyekabuddhayana (Solitary Realizer Vehicle), Bodhisattvayana (Bodhisattva Vehicle), as well as other heretics, Brahmins, Nirgranthas (Jains), all heretical views, even those beings in the group of wrong views, all their good roots rely on the establishment of the Tathagata, and can grow and flourish.' --------------------------------------------------------------------------------
Chinese
多增长。然佛如来都无分别不离分别，一切分别非分别所缘作意皆悉断故。 “妙吉祥！如来、应供、正等正觉，离心意识，无寻伺、无观示，无思惟、无作意，于一切处住平等舍悉无差别。譬如虚空，于一切处，无高无下亦无差别、无生无灭，非过去、未来、现在，无色相、无戏论，无表示、无系着、无称量、无比喻，无安立、无所取，超眼境界离心意识，乃至超越诸语言道，于一切处悉无所住。 佛说大乘入诸佛境界智光明庄严经卷第二 大正藏第 12 册 No. 0359 佛说大乘入诸佛境界智光明庄严经 佛说大乘入诸佛境界智光明庄严经卷第三 西天译经三藏朝散大夫试光禄卿传梵大师赐紫沙门臣法护等奉诏译 “复次，妙吉祥！众生相状有下中上故，乃谓虚空有下中上。如来、应供、正等正觉亦复如是，一切处平等无差别分别，无生无灭，非过去、未来、现在，无色相、无戏论，无表示、无施设，无觉触、无系着，无称量过诸称量，无比喻超越比喻，无住、无取，超眼境界、离心意识，无状貌、无文字、无音声、无作意，无出无入，无高无下、超言境界，于一切处随知随入，但为众生有下中上性，故见如来有下中上。妙吉祥！如来亦不作是念：‘今此一类下品信 现代汉语译本 增长。然而佛陀如来没有任何分别，也不离分别，因为一切分别和非分别所缘的作意都已断除。 ‘妙吉祥（Manjushri，文殊菩萨）！如来、应供（Arhat，阿罗汉）、正等正觉（Samyaksambuddha，佛陀的称号），远离心意识，没有寻伺（vitarka，粗略的思考）和伺（vicara，细致的思考），没有思惟和作意，在一切处都安住于平等舍，没有任何差别。譬如虚空，在一切处，没有高低，也没有差别，没有生灭，不是过去、未来、现在，没有色相，没有戏论，没有表示，没有系着，没有称量，没有比喻，没有安立，没有所取，超越眼根的境界，远离心意识，乃至超越一切语言之道，在一切处都没有任何住处。 佛说大乘入诸佛境界智光明庄严经卷第二 大正藏第 12 册 No. 0359 佛说大乘入诸佛境界智光明庄严经 佛说大乘入诸佛境界智光明庄严经卷第三 西天译经三藏朝散大夫试光禄卿传梵大师赐紫沙门臣法护等奉诏译 ‘再者，妙吉祥！众生的相状有下、中、上之分，所以说虚空有下、中、上之分。如来、应供、正等正觉也是如此，在一切处平等，没有差别分别，没有生灭，不是过去、未来、现在，没有色相，没有戏论，没有表示，没有施设，没有觉触，没有系着，没有称量，超越一切称量，没有比喻，超越一切比喻，没有住处，没有所取，超越眼根的境界，远离心意识，没有状貌，没有文字，没有音声，没有作意，没有出入，没有高低，超越言语的境界，在一切处随知随入，只是因为众生有下、中、上之性，所以才看到如来有下、中、上之分。妙吉祥！如来也不会这样想：‘现在这一类下品信
English
English version increase. However, the Buddha Tathagata has no distinctions and is not separate from distinctions, because all distinctions and non-distinctions of the object of attention are completely cut off. 'Manjushri! The Tathagata, Arhat, Samyaksambuddha, is free from mind, consciousness, without vitarka (initial application of thought) and vicara (sustained application of thought), without thought and attention, abiding in equanimity in all places, without any difference. Like space, in all places, there is no high or low, no difference, no birth or death, not past, future, or present, without form, without play, without indication, without attachment, without measure, without comparison, without establishment, without grasping, transcending the realm of the eye, free from mind and consciousness, even transcending all paths of language, without any abode in all places. The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom Light Adornment, Volume 2 Taisho Tripitaka Vol. 12, No. 0359, The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom Light Adornment The Sutra of the Great Vehicle Entering the Realm of the Buddhas' Wisdom Light Adornment, Volume 3 Translated by the Tripitaka Master, Chao San Da Fu Shi Guang Lu Qing, Chuan Fan Da Shi, Cizisha Men Chen Fa Hu, etc., by Imperial Decree 'Furthermore, Manjushri! Because the characteristics of sentient beings are inferior, middling, and superior, it is said that space has inferior, middling, and superior aspects. The Tathagata, Arhat, Samyaksambuddha is also like this, equal in all places, without differential distinctions, without birth or death, not past, future, or present, without form, without play, without indication, without establishment, without sensation, without attachment, without measure, surpassing all measures, without comparison, surpassing all comparisons, without abode, without grasping, transcending the realm of the eye, free from mind and consciousness, without appearance, without words, without sound, without attention, without coming or going, without high or low, transcending the realm of language, knowing and entering in all places, but because sentient beings have inferior, middling, and superior natures, therefore they see the Tathagata as having inferior, middling, and superior aspects. Manjushri! The Tathagata does not think: ‘Now this kind of inferior faith’ --------------------------------------------------------------------------------