Chinese
生死性即是涅槃，涅槃性即是一切法性，是故说心性常清净。善男子！譬如虚空，若受垢污无有是处；心性亦如是，若有垢污无有是处。又如虚空，虽为烟尘、云雾覆翳，不明不净，而不能染污虚空之性；设染污者，不可复净，以虚空实不染污故，还见清净。凡夫心亦如是，虽邪忆念起诸烦恼，然其心相不可垢污；设垢污者，不可复净，以心相实不垢污，性常明净。是故心得解脱。善男子！是名入净明三昧门。’彼二菩萨闻是三昧，于诸法中得不可思议法光明。 “尔时无尽意菩萨白普光佛言：‘世尊！我等已闻入净明三昧门。当以何行，行此法门？’佛告无尽意：‘善男子！汝等当行二行：若说法、若圣默然。’时二菩萨从佛受教，头面礼佛足，绕三匝而出，趣一园林，自以神力化作宝楼于中修行。 “时有梵天，名曰妙光，与七万二千梵俱，来至其所，头面礼足，问二菩萨：‘善男子！普光如来说言：“汝等比丘集会当行二事：若说法、若圣默然。”善男子！何谓说法？何谓圣默然？’二菩萨言：‘汝今善听，我当少说，唯有如来乃通达耳！’于是二菩萨以二句义为诸梵众广分别说。时七万二千梵皆得无生法忍，妙光梵天得普光明三昧。 “是二菩萨于七万六千岁以无碍辩力答其所问，不懈不 现代汉语译本：生死之性即是涅槃（Nirvana，寂灭），涅槃之性即是一切法（Dharma，宇宙法则）的本性，因此说心性常是清净的。善男子！譬如虚空，如果能被垢污所染，那是绝不可能的；心性也是如此，如果能被垢污所染，那也是绝不可能的。又如虚空，即使被烟尘、云雾遮蔽，显得不明亮不干净，但也不能染污虚空的本性；如果能被染污，就无法恢复清净了，因为虚空实际上没有被染污，所以最终还是会显现清净。凡夫的心也是如此，即使邪恶的念头生起各种烦恼，但心的本相是不能被垢污染的；如果能被垢污染，就无法恢复清净了，因为心的本相实际上没有被垢污染，其本性常是明亮清净的。因此，心才能获得解脱。善男子！这叫做进入净明三昧（Samadhi，禅定）之门。’那两位菩萨听闻这个三昧后，在一切法中获得了不可思议的法光明。 ‘这时，无尽意菩萨问普光佛说：‘世尊！我们已经听闻了进入净明三昧之门。应当以什么样的行为，来修行这个法门呢？’佛告诉无尽意：‘善男子！你们应当修行两种行为：一是说法（Dharma talk，讲经说法），二是圣默然（Noble silence，圣者的沉默）。’当时，两位菩萨接受了佛的教诲，头面顶礼佛足，绕佛三圈后离开，前往一处园林，用自己的神通力化作一座宝楼，在其中修行。 ‘这时，有一位梵天（Brahma，色界天主）名叫妙光，与七万二千位梵天一同来到他们所在之处，头面顶礼他们的双足，问两位菩萨：‘善男子！普光如来说：“你们这些比丘（Bhikkhu，出家男子）应当修行两件事：一是说法，二是圣默然。”善男子！什么是说法？什么是圣默然？’两位菩萨说：‘你们现在仔细听好，我将简略地说一说，只有如来（Tathagata，佛的称号）才能完全通达！’于是，两位菩萨用两句义理为各位梵天大众广泛地分别解说。当时，七万二千位梵天都获得了无生法忍（Anutpattika-dharma-kshanti，对不生不灭之法的证悟），妙光梵天获得了普光明三昧。 ‘这两位菩萨在七万六千年的时间里，用无碍的辩才回答他们所提出的问题，从不懈怠。
English
English version: The nature of birth and death is Nirvana (extinction), and the nature of Nirvana is the nature of all Dharmas (universal laws). Therefore, it is said that the nature of the mind is always pure. Good man! It's like empty space; it's impossible for it to be stained by dirt. The nature of the mind is also like this; it's impossible for it to be stained by dirt. Furthermore, like empty space, even if it is covered by smoke, dust, clouds, and fog, appearing unclear and impure, it cannot defile the nature of empty space. If it could be defiled, it could not be restored to purity, because empty space is not actually defiled, so it will eventually appear pure again. The mind of an ordinary person is also like this; even if evil thoughts arise and cause various afflictions, the true nature of the mind cannot be defiled. If it could be defiled, it could not be restored to purity, because the true nature of the mind is not actually defiled, and its nature is always bright and pure. Therefore, the mind can attain liberation. Good man! This is called entering the gate of Pure Bright Samadhi (meditative absorption).’ After hearing this Samadhi, those two Bodhisattvas obtained inconceivable light of Dharma in all Dharmas. ‘At that time, Bodhisattva Inexhaustible Intent asked Buddha Universal Light, ‘World Honored One! We have already heard the gate of entering Pure Bright Samadhi. What kind of practice should we undertake to cultivate this Dharma gate?’ The Buddha told Inexhaustible Intent, ‘Good men! You should practice two practices: speaking the Dharma (Dharma talk) and noble silence (Noble silence).’ At that time, the two Bodhisattvas received the Buddha's teachings, bowed their heads and paid homage to the Buddha's feet, circumambulated the Buddha three times, and then left, heading to a garden where they used their supernatural powers to transform a jeweled pavilion in which to cultivate. ‘At that time, a Brahma (deity of the Form Realm) named Wonderful Light, along with seventy-two thousand Brahmas, came to their location, bowed their heads and paid homage to their feet, and asked the two Bodhisattvas, ‘Good men! Buddha Universal Light said, “You Bhikkhus (ordained monks) should practice two things: speaking the Dharma and noble silence.” Good men! What is speaking the Dharma? What is noble silence?’ The two Bodhisattvas said, ‘Listen carefully now, I will speak briefly; only the Tathagata (title of the Buddha) can fully understand!’ Thereupon, the two Bodhisattvas extensively and separately explained the meaning of these two phrases to the assembly of Brahmas. At that time, seventy-two thousand Brahmas all attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas), and Brahma Wonderful Light attained Universal Bright Samadhi. ‘For seventy-six thousand years, these two Bodhisattvas answered their questions with unimpeded eloquence, without ever tiring.’ --------------------------------------------------------------------------------
Chinese
息分别二句，互相问答而不穷尽。于是普光佛在虚空中作如是言：‘善男子！勿于文字言说而起诤讼！凡诸言说，皆空、如响，如所问，答亦如是。汝等二人皆得无碍辩才及无尽陀罗尼，若于一劫、若百劫，说此二句辩不可尽。善男子！佛法是寂灭相第一之义，此中无有文字，不可得说；诸所言说皆无义利。是故汝等当随此义，勿随文字。’是二菩萨闻佛教已，默然而止。” 佛告等行：“以是当知，菩萨若以辩才说法，于百千万劫若过百千万劫不可穷尽。”又告等行：“于意云何，彼二菩萨岂异人乎？勿造斯观！无尽意者今文殊师利是，益意菩萨者今汝身是，妙光梵天者今思益梵天是。” 仂行品第九(丹无此品，幅末尔时文殊师利下，为得圣道品第十六（夹注幅末当今本纸左十九行）) 尔时等行菩萨白佛言：“未曾有也。世尊！诸佛菩提为大饶益。如所说行精进众生。世尊！其懈怠不能如说行者，虽值百千万佛无能为也，当知从勤精进得出菩提。” ◎尔时文殊师利谓等行菩萨：“善男子！汝知菩萨云何行，名勤精进？” 答言：“若菩萨能得圣道，名勤精进。” 又问：“云何行能得圣道？” 答曰：“若于诸法无所分别，如是行者能得圣道。” 又问： 现代汉语译本：息和分别这两句，互相问答而没有穷尽。于是普光佛（Puguang Fo，佛名）在虚空中这样说：‘善男子！不要因为文字言说而引起争论！所有的言说，都是空虚的，像回声一样，就像你们所问的，答案也是如此。你们二人皆已获得无碍辩才和无尽陀罗尼（Wujin Tuoluoni，一种咒语），即使在一劫（jie，时间单位）或百劫的时间里，说这两句话也辩论不完。善男子！佛法是寂灭相第一的真义，这里面没有文字，无法用言语表达；所有用言语表达的都没有实际意义。所以你们应当遵循这个真义，不要执着于文字。’这两位菩萨听了佛的教诲后，都沉默不语了。”, 佛告诉等行菩萨（Dengxing Pusa）：“由此应当知道，菩萨如果用辩才说法，即使经过百千万劫甚至超过百千万劫的时间也无法穷尽。”又告诉等行菩萨：“你认为怎么样，那两位菩萨难道是别人吗？不要这样认为！无尽意菩萨（Wujinyi Pusa）就是现在的文殊师利菩萨（Wenshushili Pusa），益意菩萨（Yiyi Pusa）就是现在的你，妙光梵天（Miaoguang Fantian）就是现在的思益梵天（Siyi Fantian）。” 仂行品第九（这一品在丹本中没有，在书卷末尾‘尔时文殊师利’下，是得圣道品第十六） 这时，等行菩萨对佛说：“真是前所未有啊。世尊！诸佛的菩提（Puti，觉悟）是最大的利益。就像您所说的，要实行精进。世尊！那些懈怠不能按照您所说的去实行的人，即使遇到百千万佛也没有用，应当知道从勤奋精进中才能得到菩提。” 这时，文殊师利菩萨对等行菩萨说：“善男子！你知道菩萨怎样修行，才叫做勤奋精进吗？” 等行菩萨回答说：“如果菩萨能够证得圣道，就叫做勤奋精进。” 文殊师利菩萨又问：“怎样修行才能证得圣道？” 等行菩萨回答说：“如果对于诸法没有分别心，这样修行就能证得圣道。” 文殊师利菩萨又问：
English
English version: The two phrases 'cessation' and 'distinction' were used in endless mutual questioning and answering. Then, Puguang Buddha (Puguang Fo, name of a Buddha) spoke from the void, saying: 'Good men! Do not engage in disputes over words and speech! All speech is empty, like an echo. As you have asked, so is the answer. Both of you have attained unobstructed eloquence and the inexhaustible Dharani (Wujin Tuoluoni, a type of mantra). Even if you were to speak these two phrases for one kalpa (jie, a unit of time) or hundreds of kalpas, you would not exhaust their meaning. Good men! The Dharma of the Buddhas is the supreme meaning of quiescent extinction, in which there are no words and nothing can be spoken; all that is spoken is without benefit or meaning. Therefore, you should follow this meaning and not cling to the words.' The two Bodhisattvas, having heard the Buddha's teaching, became silent. The Buddha told Dengxing Bodhisattva (Dengxing Pusa): 'From this, you should know that if a Bodhisattva uses eloquence to expound the Dharma, it cannot be exhausted even after hundreds of thousands of kalpas, or even more than hundreds of thousands of kalpas.' He further told Dengxing Bodhisattva: 'What do you think? Are those two Bodhisattvas different people? Do not hold such a view! Wujinyi Bodhisattva (Wujinyi Pusa) is now Manjushri Bodhisattva (Wenshushili Pusa), Yiyi Bodhisattva (Yiyi Pusa) is now you, and Miaoguang Brahma (Miaoguang Fantian) is now Siyi Brahma (Siyi Fantian).' Chapter 9: Diligent Practice (This chapter is not in the Dan version. At the end of the scroll, after 'At that time, Manjushri,' is Chapter 16: Attaining the Holy Path) At that time, Dengxing Bodhisattva said to the Buddha: 'This is unprecedented. World Honored One! The Bodhi (Puti, enlightenment) of all Buddhas is the greatest benefit. As you have said, one should practice diligently. World Honored One! Those who are lazy and cannot practice as you have said, even if they encounter hundreds of thousands of Buddhas, it will be of no use. One should know that Bodhi is attained through diligent effort.' At that time, Manjushri Bodhisattva said to Dengxing Bodhisattva: 'Good man! Do you know what practice of a Bodhisattva is called diligent effort?' Dengxing Bodhisattva replied: 'If a Bodhisattva can attain the Holy Path, it is called diligent effort.' Manjushri Bodhisattva then asked: 'What practice leads to the attainment of the Holy Path?' Dengxing Bodhisattva replied: 'If one has no discrimination towards all dharmas, such practice leads to the attainment of the Holy Path.' Manjushri Bodhisattva then asked: -------------------------------------------------------------------------------- “云何名得圣道已？”
Chinese
答曰：“若行者于平等中见诸法平等，是名得圣道已。” 又问：“平等可得见耶？” 答言：“不也。所以者何？若平等可见则非平等。” 思益梵天谓文殊师利：“若行者于平等中不见诸法，是名得圣道已。” 文殊师利言：“何故不见？” 思益言：“离二相故不见，不见即是正见。” 又问：“谁能正见世间？” 答言：“不坏世间相者。” 又问：“云何为不坏世间相？” 答言：“色、如无别无异，受想行识、如无别无异。若行者见五阴平等如相，是名正见世间。” 又问：“何等是世间相？” 答言：“灭尽是世间相。” 又问：“灭尽相复可尽耶？” 答言：“灭尽相者不可尽也。” 又问：“何故说言：‘世间是灭尽相’？” 答言：“世间毕竟尽相，是相不可尽。所以者何？已尽者，不复尽也。” 又问：“佛不说一切有为法是尽相耶？” 答言：“世间是尽相，终不可尽。是故，佛说一切有为法是尽相。” 又问：“何故数名有为法？” 答言：“以尽相故，名有为法。” 又问：“有为法者为住何所？” 答言：“无为 现代汉语译本 问：‘什么叫做已经证得圣道？’ 答：‘如果修行者在平等之中见到诸法平等，这就叫做已经证得圣道。’ 又问：‘平等可以被看见吗？’ 答：‘不能。为什么呢？如果平等可以被看见，那就不是真正的平等了。’ 思益梵天（Vimalakirti Brahma）对文殊师利（Manjushri）说：‘如果修行者在平等之中没有见到诸法，这才是叫做已经证得圣道。’ 文殊师利（Manjushri）问：‘为什么不见？’ 思益（Vimalakirti）说：‘因为远离了二相的分别，所以不见。不见就是真正的见。’ 又问：‘谁能够正确地看待世间？’ 答：‘不破坏世间相的人。’ 又问：‘什么是不破坏世间相？’ 答：‘色、如（tathata，真如）之间没有差别也没有不同，受、想、行、识、如（tathata，真如）之间没有差别也没有不同。如果修行者见到五阴平等如同真如之相，这就叫做正确地看待世间。’ 又问：‘什么是世间相？’ 答：‘灭尽是世间相。’ 又问：‘灭尽之相还可以被灭尽吗？’ 答：‘灭尽之相是不可灭尽的。’ 又问：‘为什么说“世间是灭尽相”？’ 答：‘世间是毕竟灭尽之相，这个相是不可灭尽的。为什么呢？已经灭尽的，就不会再次灭尽了。’ 又问：‘佛不是说一切有为法都是灭尽相吗？’ 答：‘世间是灭尽相，但终究不可灭尽。因此，佛说一切有为法是灭尽相。’ 又问：‘为什么称作有为法？’ 答：‘因为是灭尽相的缘故，所以称作有为法。’ 又问：‘有为法存在于何处？’ 答：‘无为。’
English
English version Question: 'What is meant by having attained the Holy Path?' Answer: 'If a practitioner sees all dharmas as equal within equality, this is called having attained the Holy Path.' Again asked: 'Can equality be seen?' Answer: 'No. Why? If equality could be seen, then it would not be equality.' Vimalakirti Brahma said to Manjushri: 'If a practitioner does not see all dharmas within equality, this is called having attained the Holy Path.' Manjushri said: 'Why not see?' Vimalakirti said: 'Because of being apart from the two aspects, one does not see. Not seeing is precisely right seeing.' Again asked: 'Who can rightly see the world?' Answer: 'One who does not destroy the aspect of the world.' Again asked: 'What is not destroying the aspect of the world?' Answer: 'Form and Suchness (tathata) are neither different nor distinct; sensation, perception, volition, and consciousness and Suchness (tathata) are neither different nor distinct. If a practitioner sees the five skandhas as equal to the aspect of Suchness, this is called rightly seeing the world.' Again asked: 'What is the aspect of the world?' Answer: 'Cessation is the aspect of the world.' Again asked: 'Can the aspect of cessation be exhausted?' Answer: 'The aspect of cessation cannot be exhausted.' Again asked: 'Why is it said: 'The world is the aspect of cessation'?' Answer: 'The world is ultimately the aspect of cessation, and this aspect cannot be exhausted. Why? That which has already been exhausted will not be exhausted again.' Again asked: 'Did the Buddha not say that all conditioned dharmas are the aspect of cessation?' Answer: 'The world is the aspect of cessation, but it can never be exhausted. Therefore, the Buddha said that all conditioned dharmas are the aspect of cessation.' Again asked: 'Why are they called conditioned dharmas?' Answer: 'Because of the aspect of cessation, they are called conditioned dharmas.' Again asked: 'Where do conditioned dharmas abide?' Answer: 'In the Unconditioned.' -------------------------------------------------------------------------------- 性中住。” 又问：“有为法、无为法有何差别？”