English
English version: By the power of supernatural abilities and transformation, he created a great lotus flower and sat upon it himself. The Deva 'Silent Obedience to the Law' said to the Buddha: 'May the Blessed One expound the sacred teachings, so that Manjushri (Bodhisattva of wisdom) may elaborate on the path of Dharma and conversion. The assembly has gathered here, eager to hear your instructions.' The Buddha told the Deva: 'Consider it in your own mind, and then you may inquire.' Then 'Silent Obedience to the Law' asked Manjushri: 'What are the unique and extraordinary virtues of the Land of Treasure and Glory (宝英佛土), that cause you to dwell and delight in that place?' Manjushri replied: 'There, greed does not arise, nor is it extinguished; anger does not arise, nor is there anything to eliminate; ignorance is not established, nor is there anything to remove; worldly defilements are not created, nor are they destroyed. Why is this so? Because there is no dharma that is born, and therefore nothing that is exhausted.' He further asked: 'When the Buddha of that land preaches the Dharma, what does he bring about? What does he eliminate?' Manjushri replied: 'That which is fundamentally pure has no arising or ceasing, and does not begin with birth or end with extinction. Why is this so? Because the beings of that land regard understanding the meaning of true reality (真谛) as paramount, and do not consider conditioned arising (缘合) as the most important.' He further asked: 'What is meant by regarding true reality as paramount? What is meant by considering conditioned arising as the most important?' Manjushri replied: 'Regarding the meaning of true reality, there is no arising and no destruction, there is no form and yet it is not without form, it is not a single form and yet it is not separate from form, nor does it manifest form. There, there is no one who sees, yet it is not without one who sees, nor is it a fixed view, nor is there an end, nor is there one who can end it, there is already nothing that can be ended, nor is there anything that cannot be ended. This is called the meaning of true reality. Deva! It refers to no-mind. One without a fundamental mind does not teach others to reach this shore, does not teach others to reach the other shore, nor does he remain in the middle stream. This is the meaning of true reality. Deva! It means that the absence of words is the true noble truth (圣谛). Why is this so? As the Buddha said, all sounds are false and unreal.' The Deva then asked: 'Could it be that the Tathagata's (如来) words are deceptive?' Manjushri replied: 'The Tathagata's words are neither truthful nor deceptive. Why is this so? The Tathagata's mind does not dwell on duality, and he has no attachment to words regarding conditioned and unconditioned dharmas. Therefore, there is neither truth nor deception. In your opinion, Deva, what do you think the Tathagata -------------------------------------------------------------------------------- 之化设有所说，为实为虚？” 答曰：“不诚不欺。所以者何？如来之化，不有四大，亦无诚实。” 文殊答曰：“如是，天子！一切诸法皆亦如化自然之行，如来所解无所成就亦无所住；以是之故，所宣讲法不诚不欺，归于无二。” 又问：“何谓如来说真谛义？” 文殊答曰：“真谛义者，不可讲说。所以者何？其义趣者，无言无说亦不可得。” 说是真谛义时，五百比丘漏尽意解，无数千人远尘离垢，于诸法法眼净，万二千菩萨逮得无所从生法忍。 圣谛品第二 寂顺律音问文殊师利：“其真谛义，甚为难解。” 文殊答曰：“如是，天子！其懈怠者，于真谛义甚为难解。” 又问：“何谓比丘精进？” 答曰：“无所断灭亦无所除，而不修行亦不取证，是为比丘奉行正义。所以者何？其自念言，断灭如是、除去若此，修行取证，则为坏想颠倒放逸众行俱合，又计斯者非正精进。” 又问：“何谓正精进乎？” 答曰：“其等无本及与法界等，于五逆亦复如是；如等无本及与法界，于六十二邪见，亦如凡夫之法，学法不学声闻之法，缘一觉法，佛法亦如，如等佛法；生死之法，其泥洹法，爱欲尘劳、诤讼颠倒亦复如是。比丘若兹精 { "translations": [ "现代汉语译本：", "国王问道：‘佛陀的化现和教说，是真实的还是虚假的？’", "文殊菩萨回答说：‘既非真实也非虚假。为什么呢？如来的化现，不依赖于四大（地、水、火、风），也没有实在的自性。’", "文殊菩萨继续回答说：‘是的，天子！一切诸法都如幻化一般自然运行，如来所证悟的境界没有成就也没有住处；因此，他所宣讲的法既非真实也非虚假，归于不二之境。’", "国王又问：‘什么是如来说的真谛的含义？’", "文殊菩萨回答说：‘真谛的含义，是不可言说的。为什么呢？因为真谛的意义，无法用语言表达，也无法通过言说获得。’", "当宣说真谛的含义时，五百位比丘断尽烦恼，心意解脱，无数千人远离尘垢，在诸法中获得清净的法眼，一万二千位菩萨证得了无生法忍（对诸法不生不灭的深刻理解）。", "圣谛品第二", "寂顺律音问文殊师利菩萨：‘这真谛的含义，实在难以理解。’", "文殊菩萨回答说：‘是的，天子！对于懈怠的人来说，真谛的含义确实难以理解。’", "国王又问：‘什么是比丘的精进？’", "文殊菩萨回答说：‘不执着于断灭任何事物，也不执着于去除任何事物，不刻意修行，也不追求证悟，这就是比丘奉行正义。为什么呢？如果自己认为，要断灭这个、去除那个，通过修行来追求证悟，那就是陷入了错误的观念、颠倒的认知、放逸的行为，与各种烦恼纠缠在一起，认为这些是精进，那就不是真正的精进。’", "国王又问：‘什么是真正的精进呢？’", "文殊菩萨回答说：‘真正的精进是，平等看待一切，没有根本的差别，与法界（一切法的本体）平等，对于五逆罪（杀父、杀母、杀阿罗汉、破和合僧、出佛身血）也同样看待；如同看待没有根本差别和与法界平等一样，对于六十二种邪见，也如同看待凡夫的法一样，学习佛法而不是学习声闻乘的法，缘于一觉之法，佛法也是如此，如同佛法一样；生死之法，涅槃之法，爱欲尘劳、诤讼颠倒也都是如此。比丘如果这样精进，’" ], "english_translations": [ "English version:", "The king asked: 'The transformations and teachings of the Tathagata (如来 - 'Thus Gone One', an epithet of the Buddha), are they real or illusory?'", "Manjushri (文殊 - 'Gentle Glory', a Bodhisattva associated with wisdom) replied: 'Neither true nor false. Why? The transformations of the Tathagata do not rely on the Four Great Elements (四大 - earth, water, fire, wind), nor do they have any inherent reality.'", "Manjushri continued: 'Yes, O son of heaven! All dharmas (诸法 - phenomena, teachings) are like transformations, naturally occurring. The Tathagata's enlightenment has no attainment and no abiding place; therefore, the Dharma (法 - the teachings) he proclaims is neither true nor false, returning to non-duality.'", "The king further asked: 'What is the meaning of the True Meaning (真谛 - ultimate truth) as spoken by the Tathagata?'", "Manjushri replied: 'The meaning of the True Meaning is unspeakable. Why? Because its significance is beyond words and cannot be attained through speech.'", "When the meaning of the True Meaning was spoken, five hundred Bhikshus (比丘 - Buddhist monks) exhausted their outflows (漏尽 - freed from defilements) and their minds were liberated, countless thousands were freed from dust and defilement, and their Dharma eyes (法眼 - the ability to see the truth) were purified regarding all dharmas. Twelve thousand Bodhisattvas (菩萨 - beings striving for enlightenment) attained the forbearance of the non-origination of dharmas (无所从生法忍 - acceptance of the truth that all phenomena are unoriginated).", "Chapter Two: The Noble Truths (圣谛品 - the chapter on the noble truths)", "Jishun Lvyin asked Manjushri: 'The meaning of the True Meaning is very difficult to understand.'", "Manjushri replied: 'Yes, O son of heaven! For the lazy, the meaning of the True Meaning is indeed very difficult to understand.'", "The king further asked: 'What is the diligence (精进 - effort, exertion) of a Bhikshu?'", "Manjushri replied: 'Not clinging to the annihilation of anything, nor clinging to the removal of anything, not deliberately practicing, nor seeking attainment, this is the Bhikshu upholding the Righteous Meaning. Why? If one thinks, \'I will annihilate this, remove that,\' and seeks attainment through practice, then one is caught in wrong views, inverted perceptions, lax behavior, and the aggregation of various afflictions. To consider these as diligence is not true diligence.'", "The king further asked: 'What is true diligence?'", "Manjushri replied: 'True diligence is to regard everything as equal, without inherent nature, and equal to the Dharmadhatu (法界 - the realm of all phenomena); to regard the Five Heinous Offenses (五逆 - patricide, matricide, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha) in the same way; just as regarding them as without inherent nature and equal to the Dharmadhatu, so too with the sixty-two wrong views, and also like the dharmas of ordinary beings, learning the Buddha Dharma (佛法 - the teachings of the Buddha) and not learning the Dharma of the Shravakas (声闻 - 'hearers', disciples), relying on the Dharma of One Awakening, the Buddha Dharma is also like this, like the Buddha Dharma; the Dharma of birth and death, the Dharma of Nirvana (泥洹 - liberation), the defilements of desire, strife and delusion are all like this. If a Bhikshu is diligent in this way,'" ] } -------------------------------------------------------------------------------- 进行者，乃正精进。”
Chinese
又问：“何谓所行平等如等佛法，及于爱欲尘劳之义，亦等诤讼颠倒之事？” 文殊答曰：“用空、无相、无愿等故。所以者何？空者不别无有若干，犹如，天子！坏瓦器内空，及与宝器之内空者，俱同等空无有若干，不可言二。如是，天子！爱欲之空，及与诤讼颠倒之空，上至道空，彼则俱空无有若干，不可名二。” 天子又问：“何谓菩萨修行圣谛？” 文殊答曰：“假使菩萨不行真谛，何因当为声闻说法？所以者何？菩萨行谛多所察护，声闻无护；菩萨行谛广大难限，声闻偏局；菩萨行谛将护众生，而于本际无所造证；菩萨行谛善权方便，不舍生死泥洹之门；菩萨行谛普观一切诸佛之法。犹如，天子！有一士夫，窃舍大师驰逸奔走，独身无侣心怀恐惧，渡于旷路不敢复还；声闻如是，意怀惶懅，怖畏生死不护众生，不能堪任游渡一切终始之患，独自行谛不护佛法，离权方便无有慧侣。不亦然乎！犹如，天子！谓彼大师多获盈利，赍无量宝瑰琦异珍，赐众贾人超越旷险；菩萨如是。亦如大师积行无量道宝无限，修于大慈无极之哀，真谛圣慧饶益一切，无数辩智以为傲富，游一佛国复游一国，六度无极摄行四恩，以济危厄矜救众生，还入生死，善权方便修行圣谛， 现代汉语译本： “进行者，乃是真正的精进。” 又问：‘什么是所行平等如同佛法，以及对于爱欲尘劳的意义，也等同于诤讼颠倒之事？’ 文殊回答说：‘因为运用空、无相、无愿等等。为什么呢？空是没有分别，没有若干差别的。比如，天子（devaputra）！破瓦器里面的空，和宝器里面的空，都是一样的空，没有若干差别，不能说是两个。这样，天子（devaputra）！爱欲的空，和诤讼颠倒的空，乃至最高的道之空，它们都是一样的空，没有若干差别，不能说是两个。’ 天子（devaputra）又问：‘什么是菩萨修行圣谛？’ 文殊回答说：‘假如菩萨不修行真谛，凭什么为声闻说法呢？为什么呢？菩萨修行真谛，多所观察守护，声闻没有守护；菩萨修行真谛，广大无边难以限量，声闻偏颇局限；菩萨修行真谛，将护众生，而对于根本的实际却无所造作证悟；菩萨修行真谛，善用权巧方便，不舍弃生死和涅槃之门；菩萨修行真谛，普遍观察一切诸佛的法。比如，天子（devaputra）！有一个人，偷偷离开大师，快速奔跑逃走，独自一人没有同伴，心中怀着恐惧，渡过空旷的道路不敢再回来；声闻就像这样，心中怀着惶恐，害怕生死不守护众生，不能够胜任游历渡过一切终始的患难，独自修行真谛不守护佛法，离开权巧方便没有智慧的同伴。不是这样吗！比如，天子（devaputra）！那位大师获得很多利益，携带无量宝藏，瑰丽奇异的珍宝，赐给众多的商人，超越空旷的险境；菩萨就像这样。也像大师一样积累无量的修行，无量的道之珍宝，修习大慈无极的悲哀，用真谛圣慧饶益一切，用无数的辩才智慧作为傲人的财富，游历一个佛国又游历一个佛国，用六度无极来摄取四恩，用来救济危难困厄，怜悯救助众生，返回进入生死，善用权巧方便修行圣谛。