Chinese
无眼目者为作引导、诸苦恼者为作安乐、诸失道者为示正道、诸贫匮者为施珍宝。其心平等而无懈倦，普能利乐，无怨亲想。世尊！惟愿哀愍，救度于我。我念先所造罪实怀怖惧，犹如临坠坑人，唯望救拔。我恐堕于恶道之中，愿佛救护，灭其罪垢，解寤正法。” 尔时，世尊知摩伽陀国王悔昔造恶，深生发露，爱乐大乘甚深之法，而自思念：“妙吉祥菩萨智慧辩才能为敷演。” 是时尊者舍利子承佛威力知佛心念，即告摩伽陀国王言：“大王当知：妙吉祥菩萨辩才无量、智慧无量，善说法要，必能为王宣说正法，令王开解，获大安乐。宜伸求请，于王宫中饭食供养，利益无量。复令王舍城中一切人民瞻礼赞叹、见闻随喜，种诸善根，获殊胜福。” 是时摩伽陀国王如尊者语，即前白妙吉祥菩萨言：“菩萨大慈，哀愍我故，就于宫中饭食供养，惟愿今时哀受我请。” 是时妙吉祥菩萨告其王言：“我受王请，当如王愿。王发胜心，我已受供，乐欲听法我当宣说。大王！当于一切法无所著为王说法；于一切法无疑惑想为王说法；于一切法不着三世相为王说法；于一切法不以声闻、缘觉、涅盘为寂灭相为王说法。” 王白妙吉祥菩萨言：“善哉，希有。惟愿菩萨哀愍我故，与诸大众同受供 现代汉语译本：为没有眼睛的人做引导，为受苦恼的人带来安乐，为迷失道路的人指示正道，为贫穷匮乏的人布施珍宝。他的心平等而没有懈怠，普遍地利益和快乐众生，没有怨恨和亲疏的分别。世尊！只希望您能慈悲怜悯，救度我。我想到先前所造的罪业，实在感到恐惧，就像临近掉入深坑的人一样，只希望得到救拔。我害怕堕入恶道之中，愿佛陀救护，消除我的罪恶，开启觉悟的正法。 这时，世尊知道摩伽陀国王（Magadha King）忏悔过去所造的恶业，深深地生起忏悔之心，喜爱大乘甚深的佛法，于是自己思忖：‘妙吉祥菩萨（Manjushri Bodhisattva）智慧和辩才能够为此敷演。’ 这时，尊者舍利子（Shariputra）承蒙佛陀的威神之力，知道佛陀的心念，就告诉摩伽陀国王说：‘大王应当知道：妙吉祥菩萨辩才无量、智慧无量，善于宣说佛法的要义，必定能为大王宣说正法，使大王开悟理解，获得巨大的安乐。应该向他请求，在王宫中供养饭食，利益无量。又能使王舍城（Rajagriha）中一切人民瞻仰礼拜、赞叹，见闻后随喜，种下各种善根，获得殊胜的福报。’ 这时摩伽陀国王按照尊者的话，立即上前对妙吉祥菩萨说：‘菩萨大慈大悲，怜悯我的缘故，到我的宫中接受饭食供养，只希望现在能慈悲地接受我的请求。’ 这时妙吉祥菩萨告诉国王说：‘我接受大王的请求，当如大王所愿。大王发起殊胜的心，我已经接受了供养，如果乐意听闻佛法，我应当为您宣说。大王！应当在一切法上没有执着，我才为您说法；在一切法上没有疑惑的想法，我才为您说法；在一切法上不执着于过去、现在、未来三世的相状，我才为您说法；在一切法上不以声闻、缘觉、涅盘作为寂灭的相状，我才为您说法。’ 国王对妙吉祥菩萨说：‘太好了，真是稀有。只希望菩萨您能慈悲怜悯我，与各位大众一同接受供养。
English
English version: He guides those who have no eyes, brings happiness to those who suffer, shows the right path to those who have lost their way, and bestows treasures upon those who are poor and destitute. His heart is equal and without weariness, universally benefiting and bringing joy, without thoughts of resentment or favoritism. World Honored One! I only hope for your compassion and deliverance. I am truly fearful of the sins I have committed in the past, like a person about to fall into a pit, only hoping to be rescued. I fear falling into the evil realms, may the Buddha protect me, eliminate my sins, and awaken me to the right Dharma. At that time, the World Honored One knew that King Magadha repented of the evil deeds he had committed in the past, deeply generating a sense of remorse, and loved the profound Dharma of the Mahayana. He thought to himself, 'Manjushri Bodhisattva has the wisdom and eloquence to expound on this.' At that time, the Venerable Shariputra, relying on the power of the Buddha, knew the Buddha's thoughts and said to King Magadha, 'Great King, you should know that Manjushri Bodhisattva has immeasurable eloquence and immeasurable wisdom. He is skilled at expounding the essence of the Dharma and will surely expound the right Dharma for the Great King, enabling the Great King to awaken and understand, and obtain great joy. You should request him to offer food and sustenance in the royal palace, which will bring immeasurable benefits. It will also enable all the people in Rajagriha to look up to, praise, and rejoice upon seeing and hearing, planting various good roots and obtaining supreme blessings.' At that time, King Magadha, according to the Venerable's words, immediately went forward and said to Manjushri Bodhisattva, 'Bodhisattva, out of great compassion and pity for me, please come to my palace to receive food and sustenance. I only hope that you will now compassionately accept my invitation.' At that time, Manjushri Bodhisattva said to the King, 'I accept your invitation, as you wish. You have generated a supreme mind, and I have already accepted your offering. If you are willing to listen to the Dharma, I shall expound it for you. Great King! I will expound the Dharma for you when there is no attachment to any Dharma; I will expound the Dharma for you when there is no thought of doubt about any Dharma; I will expound the Dharma for you when there is no attachment to the characteristics of the three times (past, present, and future) in any Dharma; I will expound the Dharma for you when the characteristics of the Shravakas, Pratyekabuddhas, and Nirvana are not regarded as quiescence in any Dharma.' The King said to Manjushri Bodhisattva, 'Excellent, it is rare. I only hope that you, Bodhisattva, will have compassion on me and receive the offering together with the great assembly.' -------------------------------------------------------------------------------- 养。”
Chinese
妙吉祥菩萨言：“大王！且置是语。如王以饮食、衣服供诸大众，为哀愍故而为供养，斯亦不为利、不为福。夫供养者，于法起希有心，无作、无我，无众生、无寿命、无补特伽罗等想，不着自相、不着他相，是为供养。当观诸法无取、无蕴处界，无内、无外，不在三界、非离三界，亦无善、亦无恶，无乐欲、无厌舍，非世间、非出世间，非有漏、非无漏，非有为、非无为，非有烦恼、非离烦恼，非轮回、非寂灭。若如是者，是为供养。” 王复白妙吉祥菩萨言：“菩萨哀愍、利乐我故，愿受供养。” 妙吉祥菩萨言：“大王！当不求利乐，无所哀愍。是心无所著，无动、无转，无赞、无毁，无取、无舍。无求利乐、无所哀愍故，法法平等而无所得，是名受供。大王！若如此者，是真利乐。” 王白妙吉祥言：“法本无相而无动作，我献供养亦应如是。” 妙吉祥言：“空性无相，亦无动作。求法者，无想、无愿，无行、无作、亦非无作。何以故？大王！诸法自性本无所动，亦无有作。众生自性本空，三业无所动作。大王！当观一切行皆悉无作，了一切法自性空故。” 王言：“诸行造作，云何名无？” 妙吉祥言：“大王！如过去法已灭、未来法未至、现在无 现代汉语译本： ‘供养。’ 妙吉祥菩萨（Manjushri Bodhisattva）说：‘大王！暂且放下这些话。如果大王您用饮食、衣服供养各位大众，因为哀怜他们的缘故而进行供养，这也不能算是利益，也不能算是福报。真正的供养，是对佛法生起稀有之心，不执着于造作、无我，没有众生、没有寿命、没有补特伽罗（Pudgala，人）等概念，不执着于自己的相状，也不执着于他人的相状，这才是真正的供养。应当观察诸法，没有可取之处，没有五蕴（skandha）、十二处（ayatana）、十八界（dhatu），没有内在、没有外在，不在三界（trailokya）之内，也不脱离三界，没有善，也没有恶，没有喜好，也没有厌恶舍弃，不是世间法，也不是出世间法，不是有漏法，也不是无漏法，不是有为法，也不是无为法，没有烦恼，也没有脱离烦恼，没有轮回，也没有寂灭。如果能够这样，才是真正的供养。’ 国王再次对妙吉祥菩萨（Manjushri Bodhisattva）说：‘菩萨您哀怜我，为了利益和快乐我，希望接受我的供养。’ 妙吉祥菩萨（Manjushri Bodhisattva）说：‘大王！应当不追求利益和快乐，心中没有哀怜。这样的心没有执着，没有动摇，没有转变，没有赞扬，没有毁谤，没有取，没有舍。因为不追求利益和快乐，心中没有哀怜的缘故，一切法平等而无所得，这叫做接受供养。大王！如果能够这样，才是真正的利益和快乐。’ 国王对妙吉祥菩萨（Manjushri Bodhisattva）说：‘法本来没有相状，也没有动作，我献上供养也应该这样。’ 妙吉祥菩萨（Manjushri Bodhisattva）说：‘空性没有相状，也没有动作。追求佛法的人，没有想法，没有愿望，没有行为，没有造作，也不是没有造作。为什么呢？大王！诸法的自性本来就没有动摇，也没有造作。众生的自性本来就是空，身口意三业没有动作。大王！应当观察一切行为都是没有造作的，因为了解一切法的自性是空性的缘故。’ 国王说：‘各种行为都是造作出来的，为什么说是没有呢？’ 妙吉祥菩萨（Manjushri Bodhisattva）说：‘大王！比如过去的法已经灭亡，未来的法还没有到来，现在
English
English version: 'Offerings.' Manjushri Bodhisattva said, 'Great King! Set aside those words for now. If you offer food and clothing to the multitudes out of compassion, this is neither beneficial nor meritorious. True offering arises from a rare and precious mind towards the Dharma, without attachment to creation, without self, without the notion of beings, lifespan, or Pudgala (person), without clinging to one's own form or the form of others. This is true offering. One should observe all dharmas as having nothing to grasp, without the five skandhas (aggregates), twelve ayatanas (sense bases), or eighteen dhatus (elements), without inner or outer, neither within nor apart from the three realms (trailokya), neither good nor evil, without desire or aversion, neither worldly nor transcendent, neither with outflows nor without outflows, neither conditioned nor unconditioned, neither with afflictions nor without afflictions, neither samsara nor nirvana. If it is like this, then it is true offering.' The king then said to Manjushri Bodhisattva, 'Bodhisattva, out of compassion and for my benefit and happiness, please accept my offerings.' Manjushri Bodhisattva said, 'Great King! One should not seek benefit or happiness, nor have any compassion. This mind is without attachment, without movement, without transformation, without praise, without blame, without taking, without abandoning. Because there is no seeking of benefit or happiness, and no compassion, all dharmas are equal and without attainment. This is called receiving offerings. Great King! If it is like this, it is true benefit and happiness.' The king said to Manjushri, 'The Dharma is fundamentally without form and without action; my offering should also be like this.' Manjushri said, 'Emptiness is without form and without action. Those who seek the Dharma have no thought, no wish, no action, no creation, and also not no-creation. Why? Great King! The nature of all dharmas is fundamentally without movement and without creation. The nature of beings is fundamentally empty, and the three karmas of body, speech, and mind have no action. Great King! One should observe that all actions are without creation, because one understands that the nature of all dharmas is emptiness.' The king said, 'Various actions are created; how can they be called without creation?' Manjushri Bodhisattva said, 'Great King! For example, the past dharma has already ceased, the future dharma has not yet arrived, and the present --------------------------------------------------------------------------------
Chinese
所生，诸行有为亦复如是。所以不着三世，皆无常故，法无增、亦无减。大王！当于诸行如是了知。” 王言：“圣道、烦恼，二法平等不？” 妙吉祥言：“此二平等，亦无增、减。大王！日光出时与暝合乎？” 王言：“不也。日光出时，众暝皆遣。” 妙吉祥言：“日光出时，而彼众暝当归何处？” 王言：“而彼闇暝亦无所往。” 妙吉祥言：“烦恼、圣道亦复如是，此二不相待，亦不增、不减，非住、非不住。大王！烦恼平等、圣道亦平等，此二平等故，诸法皆平等。大王当知：烦恼性空，亦无所住。以烦恼故而得圣道；得圣道故无复烦恼。是故，此二不增、不减，亦无差别。” 王言：“烦恼、圣道，从何所生？” 妙吉祥言：“从心所生。心若不生，烦恼无复生；烦恼不生，圣道无复生。是故当知：烦恼如是观，圣道亦如是观。如是观已，则心无所得。” 王言：“圣道之法归于涅盘乎？” 妙吉祥言：“不也。诸法无来去，涅盘亦如是。” 王言：“圣道当云何住？” 妙吉祥言：“圣道如是住。” 王言：“圣道得非戒、定、慧之所住耶？” 妙吉祥言：“诸法无行、无相，离诸戏论。若戒、定、慧者， 现代汉语译本： 妙吉祥说：‘所有产生的事物，各种有为法也是这样。所以不执着于过去、现在、未来三世，都是因为它们是无常的，法既不会增加，也不会减少。大王！应当像这样了解各种有为法。’ 国王问：‘圣道和烦恼，这两种法是平等的吗？’ 妙吉祥说：‘这二者是平等的，既没有增加，也没有减少。大王！太阳出来的时候，和黑暗并存吗？’ 国王说：‘不是的。太阳出来的时候，所有的黑暗都被驱散了。’ 妙吉祥说：‘太阳出来的时候，那些黑暗会到哪里去呢？’ 国王说：‘那些黑暗也没有到哪里去。’ 妙吉祥说：‘烦恼和圣道也是这样，这二者不互相等待，既不增加，也不减少，非住留，也非不留住。大王！烦恼是平等的，圣道也是平等的，因为这二者平等，所以一切法都是平等的。大王应当知道：烦恼的自性是空性的，也没有任何住处。因为有烦恼，才能得到圣道；得到圣道，就没有烦恼了。所以，这二者不增加，不减少，也没有差别。’ 国王问：‘烦恼和圣道，是从哪里产生的呢？’ 妙吉祥说：‘从心产生的。心如果不产生，烦恼就不会产生；烦恼不产生，圣道也不会产生。所以应当知道：烦恼要这样观察，圣道也要这样观察。这样观察之后，心就没有任何可得的了。’ 国王问：‘圣道之法归于涅盘（Nirvana，寂灭）吗？’ 妙吉祥说：‘不是的。一切法没有来去，涅盘也是这样。’ 国王问：‘圣道应当如何安住？’ 妙吉祥说：‘圣道就是这样安住的。’ 国王问：‘圣道不是通过戒（Śīla，道德）、定（Samādhi，禅定）、慧（Prajñā，智慧）来安住的吗？’ 妙吉祥说：‘一切法没有行为，没有相状，远离各种戏论。如果执着于戒、定、慧，’
English
English version: Mañjuśrī (妙吉祥) said, 'All that is born, all conditioned phenomena are also like this. Therefore, one does not cling to the three times (past, present, and future), because they are all impermanent; the Dharma neither increases nor decreases. Great King! You should understand all conditioned phenomena in this way.' The king asked, 'Are the Noble Path (Ārya-mārga, 圣道) and afflictions (Kleśa, 烦恼) equal?' Mañjuśrī said, 'These two are equal, neither increasing nor decreasing. Great King! When the sun rises, does it coexist with darkness?' The king said, 'No. When the sun rises, all darkness is dispelled.' Mañjuśrī said, 'When the sun rises, where does that darkness go?' The king said, 'That darkness does not go anywhere.' Mañjuśrī said, 'Afflictions and the Noble Path are also like this; these two do not depend on each other, neither increasing nor decreasing, neither abiding nor not abiding. Great King! Afflictions are equal, and the Noble Path is also equal. Because these two are equal, all Dharmas are equal. Great King, you should know that the nature of afflictions is emptiness, and there is no abiding place. Because of afflictions, one attains the Noble Path; having attained the Noble Path, there are no more afflictions. Therefore, these two neither increase nor decrease, and there is no difference.' The king asked, 'From where do afflictions and the Noble Path arise?' Mañjuśrī said, 'They arise from the mind. If the mind does not arise, afflictions will not arise; if afflictions do not arise, the Noble Path will not arise. Therefore, you should know that afflictions should be observed in this way, and the Noble Path should also be observed in this way. Having observed in this way, the mind has nothing to attain.' The king asked, 'Does the Dharma of the Noble Path return to Nirvana (涅盘)?' Mañjuśrī said, 'No. All Dharmas have no coming or going, and Nirvana is also like this.' The king asked, 'How should the Noble Path abide?' Mañjuśrī said, 'The Noble Path abides in this way.' The king asked, 'Does the Noble Path not abide through Śīla (戒, morality), Samādhi (定, concentration), and Prajñā (慧, wisdom)?' Mañjuśrī said, 'All Dharmas have no action, no form, and are free from all conceptual elaborations. If one clings to Śīla, Samādhi, and Prajñā,' --------------------------------------------------------------------------------