Chinese
"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", -------------------------------------------------------------------------------- ，犹如呼响本悉清净。如来、文殊其净亦如吾，当何因而踊跃乎！” 大光又问：“何故如来赞于仁者？” 文殊答曰：“其有颁宣无所立慧，乃为如来所见嗟叹；于诸言说不怀忧戚亦无增减，于诸众生无众生想，于一切法无诸法想。若志泥洹，修治生死，晓了魔事，解佛道业；以于魔事觉了真谛，分别佛法及与魔事；不畏魔事，不依佛法。如是行者，则为如来之所嗟叹。” 又问文殊：“仁为奉行如此法乎？所以如来而嗟叹之！” 答曰：“其平等者终无偏党。” 又问：“其平等者不与偏乎？” 答曰：“所谓平等，等于诸逆，亦等吾我；等诸四大，亦等住见；吾所等者亦复若兹。如诸种等、四颠倒等，吾等亦如。如等不顺反戾之事及欲所得，吾等亦如；如等生死，等及与本际；如等行原，等生死本及泥洹本。以用泥洹本等等之故，因此故曰本际平等。如本际等，故吾我等；已等吾我，亦等无明恩爱之本；如等无明恩爱之本，亦等明彻解脱之本。若以平等明脱之本，亦等贪淫、瞋恚、愚痴；以等三垢，亦复等于空、无相、愿；已等三脱，亦等有为之本；以等有为本，亦等无为本；以等于无为之本，文殊所等其亦若兹。是故大光！以此平等，诸法皆等。其以说者今所颁宣，方 现代汉语译本： ‘犹如呼唤回响，其本质是清净的。如来（Tathagata，佛的称号）、文殊（Manjushri，智慧的象征）的清净也和我一样，有什么原因值得踊跃欢喜呢！’ 大光（Mahaprabha，菩萨名）又问：‘为什么如来赞叹您呢？’ 文殊答道：‘那些宣扬无所依立的智慧的人，才会被如来所见而赞叹；对于各种言说不怀忧愁，也没有增减，对于一切众生没有众生之想，对于一切法没有诸法之想。如果立志于涅槃（Nirvana，解脱），修治生死，明白魔事，了解佛道事业；因为对于魔事觉悟了真谛，分别佛法以及魔事；不畏惧魔事，不依赖佛法。像这样修行的人，才会被如来所赞叹。’ 又问文殊：‘您是奉行这样的法吗？所以如来才赞叹您！’ 答道：‘平等的人，终究没有偏袒。’ 又问：‘平等的人不与偏袒为伍吗？’ 答道：‘所谓的平等，等于各种违逆之事，也等于我和我；等于地、水、火、风四大，也等于执着于见解；我所平等对待的也是这样。如同各种种子平等、四种颠倒平等，我所平等对待的也是这样。如同平等对待不顺从反叛之事以及想要获得之物，我所平等对待的也是这样；如同平等对待生死，平等对待本际（Bhūtakoti，真如实际）；如同平等对待行为的根源，平等对待生死的根本以及涅槃的根本。因为用涅槃的根本来平等对待的缘故，因此才说本际平等。如同本际平等，所以我和我平等；已经平等对待我和我，也平等对待无明（Avidya，无知）和恩爱的根本；如同平等对待无明和恩爱的根本，也平等对待明彻和解脱的根本。如果用平等对待明彻解脱的根本，也平等对待贪欲、嗔恚、愚痴；因为平等对待这三种垢染，也等于空、无相、无愿；已经平等对待这三种解脱，也等于有为的根本；因为平等对待有为的根本，也等于无为的根本；因为等于无为的根本，文殊所平等对待的也是这样。所以大光！因为这种平等，诸法都是平等的。’ ‘现在所宣说的，正是’
English
English version: 'It is like calling out a sound, the essence of which is pure. The purity of the Tathagata (Buddha, 'the thus-gone one') and Manjushri (Bodhisattva of wisdom) is also like mine, what reason is there to leap for joy!' Mahaprabha (Great Light, name of a Bodhisattva) then asked: 'Why does the Tathagata praise you?' Manjushri replied: 'Those who proclaim wisdom that is not based on anything are seen and praised by the Tathagata; they harbor no sorrow for various statements, nor do they add or subtract from them, they have no thought of beings for all beings, and no thought of dharmas for all dharmas. If one aspires to Nirvana (liberation), cultivates birth and death, understands the affairs of demons, and comprehends the work of the Buddha's path; because one awakens to the true meaning of demonic affairs, distinguishes between the Buddha's teachings and demonic affairs; is not afraid of demonic affairs, and does not rely on the Buddha's teachings. Such a practitioner is praised by the Tathagata.' He then asked Manjushri: 'Do you practice such a Dharma? That is why the Tathagata praises you!' He replied: 'The one who is equal ultimately has no partiality.' He then asked: 'Does the one who is equal not associate with partiality?' He replied: 'What is called equality is equal to all adversities, and also equal to 'I' and 'mine'; equal to the four great elements (earth, water, fire, wind), and also equal to clinging to views; what I treat equally is also like this. Just as various seeds are equal, the four inversions are equal, what I treat equally is also like this. Just as I treat equally things that are disobedient and rebellious and things that are desired, I treat them equally; just as I treat birth and death equally, I treat the Bhūtakoti (Reality-limit, ultimate reality) equally; just as I treat the origin of actions equally, I treat the root of birth and death and the root of Nirvana equally. Because of using the root of Nirvana to treat things equally, therefore it is said that the Reality-limit is equal. Just as the Reality-limit is equal, so 'I' and 'mine' are equal; having treated 'I' and 'mine' equally, I also treat the root of Avidya (ignorance) and love equally; just as I treat the root of ignorance and love equally, I also treat the root of clarity and liberation equally. If one uses the root of clarity and liberation to treat things equally, one also treats greed, hatred, and delusion equally; because one treats these three defilements equally, it is also equal to emptiness, signlessness, and wishlessness; having treated these three liberations equally, it is also equal to the root of conditioned existence; because one treats the root of conditioned existence equally, it is also equal to the root of unconditioned existence; because it is equal to the root of unconditioned existence, what Manjushri treats equally is also like this. Therefore, Mahaprabha! Because of this equality, all dharmas are equal.' ‘What is now being proclaimed is’ --------------------------------------------------------------------------------
Chinese
当演说而见嗟叹，一切此法皆悉平等，犹如虚空。虚空正等而无偏党，虚空无数亦无所为。若有趣斯方欲习入，是故如来赞叹于彼。” 大光又问：“宁可宣畅善哉之法、无善哉法乎？” 文殊答曰：“菩萨善哉从志愿出；谀谄无质，所行放逸，为不善哉。用众生故，不舍大哀，故曰善哉；若不怀仁，念害众生，则非善哉。若能愍伤一切众生，乃为善哉；瞋恚怀结，离于忍辱，为不善哉。若不醉乱又随律教，已有罪过自首归诚而不藏匿，则为善哉；隐蔽殃衅而不发露，则非善哉。自见身恶能改除者，则为善哉；假使志求他人瑕阙，则非善哉。若行返复而知恩好，心不怀害，孝顺行仁，则为善哉；无有返复，心常怀害，欲危返复，不奉孝顺，不知报恩，则非善哉。闻佛道教寻能遵修，乃为善哉；若闻经典不肯敬顺，则非善哉。奉行禁戒，未曾缺漏，乃为善哉；若受于戒，失不顺从，则非善哉。常处闲静，其心寂寞，乃为善哉；设慕愦闹、自放恣者，则非善哉。在于闲居，舍身寿命而不恋恨，乃为善哉；假使贪爱己身寿命，则非善哉。修四贤圣，止足知节，乃为善哉；不知进退，多所志求，慕乐恶事，则非善哉。为人羸劣、能忍辱者，乃为善哉；若以害心向于众人，则非善哉。诸所欲度能自节限，则为善哉； 现代汉语译本：当演说佛法而见到人们赞叹时，要知道一切佛法都是平等无别的，就像虚空一样。虚空是公正平等的，没有偏袒，虚空是无限的，也没有任何作为。如果有人对这种说法感兴趣并想深入学习，所以如来（Tathagata，佛的称号之一）才赞叹他们。 大光菩萨又问：‘什么是可以宣扬的善法，什么是不可以宣扬的非善法呢？’ 文殊菩萨回答说：‘菩萨的善行源于他们的誓愿；虚伪谄媚，没有真诚的品质，行为放纵，就是不善。因为要利益众生，不舍弃广大的慈悲，所以说是善；如果不怀有仁慈之心，想着去伤害众生，那就不是善。如果能够怜悯和关怀一切众生，那就是善；如果心怀嗔恨和怨结，远离忍辱，就是不善。如果能不沉迷于酒醉和混乱，又能遵循戒律教导，已经犯下的罪过能够坦白承认并真心悔改而不隐瞒，那就是善；如果隐瞒罪恶和过失而不揭露，那就不是善。如果能看到自身的缺点并加以改正，那就是善；如果总是寻求他人的缺点和过失，那就不是善。如果行为能知恩图报，心中不怀恶意，孝顺父母，行持仁义，那就是善；如果没有感恩之心，心中常常怀有恶意，想要危害他人，不孝顺父母，不知道报答恩情，那就不是善。听到佛陀的教导能够立刻遵照修行，那就是善；如果听到佛经却不肯恭敬顺从，那就不是善。奉行佛陀的戒律，从未有缺失和遗漏，那就是善；如果受了戒律，却违背而不遵守，那就不是善。常常处于清净闲静的地方，内心寂静安宁，那就是善；如果羡慕喧闹，放纵自己，那就是不善。在闲居的时候，能够舍弃自己的身体和寿命而不留恋不舍，那就是善；如果贪恋自己的身体和寿命，那就不是善。修习四种贤圣之道，知足常乐，懂得节制，那就是善；如果不知进退，贪求过多，喜欢作恶，那就是不善。如果一个人身体虚弱，但能忍受屈辱，那就是善；如果怀着害人之心对待众人，那就不是善。对于自己想要的东西能够自我节制和限制，那就是善。’
English
English version: When delivering a discourse and witnessing people's admiration, understand that all these Dharmas (teachings, principles) are equal and undifferentiated, just like the void (emptiness). The void is impartial and equal, without bias, and the void is infinite and without action. If someone is interested in this and wants to delve into it, that is why the Tathagata (one of the titles of the Buddha) praises them. Great Light Bodhisattva further asked: 'What are the good Dharmas that can be proclaimed, and what are the non-good Dharmas that should not be proclaimed?' Manjushri (Bodhisattva of Wisdom) replied: 'A Bodhisattva's (enlightenment being) goodness arises from their vows; flattery and insincerity, lacking genuine qualities, and indulging in unrestrained behavior are non-good. Because of benefiting sentient beings and not abandoning great compassion, it is called good; if one does not harbor kindness and thinks of harming sentient beings, then it is not good. If one can have compassion and care for all sentient beings, that is good; if one harbors anger and resentment, and is far from forbearance, that is non-good. If one can avoid intoxication and confusion, and follow the precepts and teachings, and sincerely confess and repent for past transgressions without concealing them, that is good; if one conceals sins and faults without revealing them, that is non-good. If one can see one's own faults and correct them, that is good; if one always seeks the faults and shortcomings of others, that is non-good. If one's actions are reciprocal and one knows gratitude, and one's heart does not harbor malice, and one is filial and practices benevolence, that is good; if one is ungrateful, constantly harbors malice, wants to harm others, is not filial, and does not know how to repay kindness, that is non-good. If one can immediately follow and practice the Buddha's teachings upon hearing them, that is good; if one hears the scriptures but is unwilling to respectfully obey them, that is non-good. If one upholds the precepts without any omissions or deficiencies, that is good; if one receives the precepts but violates and does not follow them, that is non-good. If one is constantly in a quiet and secluded place, and one's mind is peaceful and tranquil, that is good; if one admires noise and indulges oneself, that is non-good. When in seclusion, if one can relinquish one's body and life without attachment or regret, that is good; if one is attached to one's own body and life, that is non-good. If one cultivates the Four Noble Truths, is content, and knows moderation, that is good; if one does not know when to advance or retreat, is greedy for too much, and enjoys evil deeds, that is non-good. If a person is weak but can endure humiliation, that is good; if one treats others with a harmful intention, that is non-good. If one can restrain and limit oneself in what one desires, that is good.' --------------------------------------------------------------------------------