English
English version: ‘Great King! Rupa (form, material) is neither defiled nor pure; vedana (feeling), samjna (perception), samskara (volition), and vijnana (consciousness) are also neither defiled nor pure. Why is that? Because the inherent nature of the skandhas (aggregates) is fundamentally real. Likewise, all dharmas (phenomena) are also neither defiled nor pure, because their inherent nature is real. ‘Great King, you should know that the mind has no form or appearance, and cannot be seen by the eye. The mind has no fixed abode; it cannot be found internally, externally, or in between. Why is that? Because the inherent nature of the mind is neither defiled nor pure, without increase or decrease, without movement or transformation. Therefore, Great King! You should observe truthfully, without generating doubts, and abide in the real dharma. Because this mind is real, so are all dharmas. ‘Great King! It is like space, which is devoid of all colors and forms, and has no movement or transformation. If someone were to say, ‘I can defile space with smoke, clouds, dust, and fog,’ would you believe it?’ The King said, ‘No. Space has no form, so it cannot be defiled.’ The Bodhisattva said, ‘The mind is also like that, originally pure, and not subject to the defilement of various impurities; likewise, the inherent nature of all dharmas is also without defilement. ‘Furthermore, Great King! All dharmas and the dharmadhatu (dharma realm) are neither identical nor different; their inherent nature is equal, without any distinction. If one understands this, then one will have no attachment to any dharma, nor will there be any increase or decrease.’ When Manjushri Bodhisattva spoke these dharmas, King Magadha realized that the nature of dharmas is emptiness, and generated great joy. He immediately attained anutpattika-dharma-ksanti (the patient acceptance of the non-arising of dharmas), generated a rare mind, and, with palms joined in reverence, said to Manjushri Bodhisattva, ‘Bodhisattva, you have great compassion and skillful means. The dharmas you speak are very rare, subtle, and profound, and I have never heard them before. Today, I have cut off all doubts, and my mind has been enlightened.’ Manjushri Bodhisattva said, ‘Great King! Do not say, ‘Doubts have been removed.’ To say that is to say that you have not yet cut off all appearances, and that there are still appearances in your mind, which is a great doubt. Great King, you should know that all dharmas are quiescent and extinguished, without speaking, without showing, without hearing, without attaining. How can there be any doubt that can be removed?’ The King said: --------------------------------------------------------------------------------
Chinese
“菩萨！若如是者，贪、瞋、痴等一切烦恼应不碍心耶？” 菩萨曰：“大王！我先所说：‘虚空本净，非所染故。’其义如是。大王！心本清净，烦恼性空，二俱无得，何所碍耶？是故，不应以罪垢相而生于心。大王当知：过去心不可得、未来心不可得、现在心不可得；乃至一切法亦复如是，于三世中无来、无去，无住、无著，无所入、无所归，离诸妄想，非知见所及。离知见法者，佛所说也。是故，智者应如是观、如是解了。” 是时大王白妙吉祥菩萨言：“如菩萨所说，我今解了心之自性、诸法自性本来清净，非障所染，亦非有相可得。是故，我今于菩萨前得不坏信。” 菩萨言：“大王！若如是者，是即解脱，离诸过失。” 尔时，摩伽陀王闻妙吉祥菩萨宣说妙法心大欢喜，即从座起，持上妙细㲲——价直百千——诣妙吉祥菩萨所而奉上之，欲以其㲲被菩萨身。 是时菩萨于刹那间隐身不现，但闻空中声曰：“大王！有所见相非我所受。如我受者，不见自身、不见他身，无能施、无所施；乃至一切法亦复如是，无所见相，离取着心。大王！其所施㲲，若有能见身者当可施之。” 时有菩萨名曰智幢，其王即时复持其㲲而以奉施。 彼菩萨曰：“大王！有所见相非 现代汉语译本： ‘菩萨！如果像您所说的这样，那么贪（Tanha，渴爱）、瞋（Dosa，嗔恨）、痴（Moha，愚痴）等一切烦恼，应该不会障碍我们的心吧？’ 菩萨回答说：‘大王！我先前所说的：‘虚空原本清净，因为不是被染污的。’就是这个意思。大王！心原本也是清净的，烦恼的自性是空性的，心和烦恼二者都是不可得的，又有什么可以障碍的呢？因此，不应该因为罪恶和污垢的表象而生起执着心。大王应当知道：过去的心不可得，未来的心不可得，现在的心也不可得；乃至一切法也是如此，在过去、现在、未来这三世之中，没有来、没有去，没有停留、没有执着，没有进入之处、也没有归宿之处，远离各种虚妄的念头，不是通过知见可以达到的。远离知见的法，是佛所说的。因此，有智慧的人应该这样观察、这样理解。’ 这时，摩伽陀王（Magadha，古印度王国）对妙吉祥菩萨（Manjushri Bodhisattva，文殊菩萨）说：‘如菩萨所说，我现在理解了心的自性、诸法的自性本来就是清净的，不是被障碍所染污的，也没有任何表象可以获得。因此，我现在在菩萨面前获得了不坏的信心。’ 菩萨说：‘大王！如果像您所说的这样，这就是解脱，远离各种过失。’ 当时，摩伽陀王听到妙吉祥菩萨宣说微妙的佛法，心中非常欢喜，立刻从座位上站起来，拿着上等的精美细㲲（一种毛织品）——价值百千——到妙吉祥菩萨那里去供奉，想要用这㲲披在菩萨的身上。 这时，菩萨在刹那之间隐身不见了，只听到空中传来声音说：‘大王！凡是有所见表象的，都不是我所接受的。像我这样接受供养的人，不见自身、也不见他身，没有能布施的人、也没有所布施的物；乃至一切法也是如此，没有可以见到的表象，远离执取和贪着的心。大王！您所布施的㲲，如果有能见到身相的人，就可以布施给他。’ 当时有一位菩萨名叫智幢（Jnana Dhvaja，智慧幢），国王立刻又拿着那㲲去供奉他。 那位菩萨说：‘大王！凡是有所见表象的，都不是’
English
English version: ‘Bodhisattva! If it is as you say, then all afflictions such as greed (Tanha), hatred (Dosa), and delusion (Moha) should not obstruct the mind, right?’ The Bodhisattva replied, ‘Great King! What I said earlier, ‘The nature of space is originally pure because it is not stained,’ that is the meaning. Great King! The mind is originally pure, and the nature of afflictions is empty. Since both are unattainable, what can obstruct it? Therefore, one should not generate attachment in the mind based on the appearance of sin and defilement. Great King, you should know that the past mind is unattainable, the future mind is unattainable, and the present mind is also unattainable; even all dharmas are the same. In the three periods of time—past, present, and future—there is no coming, no going, no abiding, no attachment, no entering, and no returning. It is free from all delusive thoughts and beyond the reach of knowledge and views. The dharma that is free from knowledge and views is what the Buddha taught. Therefore, the wise should observe and understand in this way.’ At that time, King Magadha (Magadha, an ancient Indian kingdom) said to Manjushri Bodhisattva (Manjushri Bodhisattva): ‘As the Bodhisattva has said, I now understand that the self-nature of the mind and the self-nature of all dharmas are originally pure, not stained by obstructions, and there is no appearance to be obtained. Therefore, I now obtain indestructible faith in the presence of the Bodhisattva.’ The Bodhisattva said, ‘Great King! If it is as you say, then that is liberation, free from all faults.’ At that time, King Magadha, hearing Manjushri Bodhisattva expounding the wonderful Dharma, was overjoyed. He immediately rose from his seat, took a superior and exquisite fine wool blanket—worth hundreds of thousands—and went to Manjushri Bodhisattva to offer it, intending to drape the blanket over the Bodhisattva's body. At that moment, the Bodhisattva disappeared in an instant, and only a voice was heard from the sky saying, ‘Great King! Whatever has a perceived appearance is not what I accept. One who accepts offerings like me does not see oneself, nor does one see others. There is no giver, and there is nothing to give; even all dharmas are the same. There is no appearance to be seen, and the mind is free from grasping and attachment. Great King! If there is anyone who can see an appearance, you may give the blanket to him.’ At that time, there was a Bodhisattva named Jnana Dhvaja (Jnana Dhvaja). The king immediately took the blanket again and offered it to him. That Bodhisattva said, ‘Great King! Whatever has a perceived appearance is not’ --------------------------------------------------------------------------------
Chinese
我所受。如我受者，不着异生及异生法、不住有学及有学法、不证无学及无学法、不趣缘觉及缘觉法、亦不求诸佛、如来解脱涅盘而为果证。如是，于一切法无所著相，能施、所施二种清净，无利、无得。如是施者而可受之。” 是时大王欲以其㲲被菩萨身，菩萨即时隐身不现，但闻空中声曰：“若有能见身者当可施之。” 是时复有菩萨名善寂解脱，其王即时持㲲奉施。 彼菩萨曰：“大王！有所见相非我所受。如我受者，不起我见及我所见，非即烦恼、非离烦恼，非住定心、非起散乱，非智、非愚，离诸取舍。如是施者而可受之。” 是时大王欲以其㲲被菩萨身，菩萨即时隐身不现，但闻空中声曰：“若有能见身者当可施之。” 复有菩萨名最胜作意，其王即时持㲲奉施。 彼菩萨曰：“大王！有所见相非我所受。如我受者，不起诸相，不行身业、不发语业、不起意业，不着蕴处界法。了一切法皆不可得，非智所知、非言所及，无所依止，湛若虚空。如是施者而可受之。” 是时大王欲以其㲲被菩萨身，菩萨即时隐身不现，但闻声曰：“若有能见身者当可施之。” 复有菩萨名曰上意，其王即时持㲲奉施。 彼菩萨曰：“大王！有所见相非我所受。如我 现代汉语译本：我所接受的，就像我所接受的那样，不执着于凡夫俗子以及凡夫俗子的法，不住于有学之人以及有学之人的法，不证得无学之人以及无学之人的法，不趋向缘觉以及缘觉的法，也不寻求诸佛、如来的解脱涅槃作为果证。像这样，对于一切法都没有执着之相，能施者、所施之物两种都是清净的，没有利益、没有得失。像这样的施舍才可以接受。” 这时，大王想要用他的毛毯覆盖菩萨的身体，菩萨立刻隐身不见，只听到空中传来声音说：‘如果有人能看见我的身体，才可以把毛毯施舍给我。’ 这时，又有一位菩萨名叫善寂解脱（Shanjijietuo），国王立刻拿着毛毯奉献给他。 那位菩萨说：‘大王！凡是有所见之相，都不是我所接受的。像我所接受的那样，不生起我见以及我所见，不是即是烦恼，也不是离开烦恼，不住于禅定之心，也不生起散乱之心，不是智慧，也不是愚痴，远离各种取舍。像这样的施舍才可以接受。’ 这时，大王想要用他的毛毯覆盖菩萨的身体，菩萨立刻隐身不见，只听到空中传来声音说：‘如果有人能看见我的身体，才可以把毛毯施舍给我。’ 又有一位菩萨名叫最胜作意（Zuishengzuoyi），国王立刻拿着毛毯奉献给他。 那位菩萨说：‘大王！凡是有所见之相，都不是我所接受的。像我所接受的那样，不生起各种相，不行身业，不发语业，不起意业，不执着于蕴、处、界这些法。明了一切法都是不可得的，不是智慧所能知，不是言语所能及，没有所依赖，清澈得像虚空一样。像这样的施舍才可以接受。’ 这时，大王想要用他的毛毯覆盖菩萨的身体，菩萨立刻隐身不见，只听到声音说：‘如果有人能看见我的身体，才可以把毛毯施舍给我。’ 又有一位菩萨名叫上意（Shangyi），国王立刻拿着毛毯奉献给他。 那位菩萨说：‘大王！凡是有所见之相，都不是我所接受的。像我
English
English version: What I receive is like this: I am not attached to ordinary beings and the dharmas of ordinary beings, I do not dwell in those who are still learning and the dharmas of those who are still learning, I do not attain the state of those who have completed their learning and the dharmas of those who have completed their learning, I do not go towards Pratyekabuddhas (those enlightened for themselves) and the dharmas of Pratyekabuddhas, nor do I seek the liberation and Nirvana of all Buddhas and Tathagatas (Thus Come Ones) as the fruit of my attainment. Thus, I have no attachment to any dharma, and both the giver and the gift are pure, without benefit or loss. Such giving is acceptable.’ At that time, the great king wanted to cover the body of the Bodhisattva with his woolen blanket, but the Bodhisattva immediately disappeared, and only a voice was heard in the air saying, ‘If anyone can see my body, then they can give the blanket to me.’ At that time, there was another Bodhisattva named Shanjijietuo (Good Tranquility Liberation), and the king immediately held out the blanket to offer it. That Bodhisattva said, ‘Great King! Whatever has a perceived form is not what I receive. As I receive, I do not give rise to the view of self or what belongs to self, it is neither identical to afflictions nor separate from afflictions, neither dwelling in a state of samadhi (meditative concentration) nor arising in a state of distraction, neither wisdom nor foolishness, and is apart from all taking and rejecting. Such giving is acceptable.’ At that time, the great king wanted to cover the body of the Bodhisattva with his woolen blanket, but the Bodhisattva immediately disappeared, and only a voice was heard in the air saying, ‘If anyone can see my body, then they can give the blanket to me.’ There was another Bodhisattva named Zuishengzuoyi (Supreme Intention), and the king immediately held out the blanket to offer it. That Bodhisattva said, ‘Great King! Whatever has a perceived form is not what I receive. As I receive, I do not give rise to any forms, I do not perform actions of body, I do not utter actions of speech, I do not give rise to actions of mind, and I am not attached to the aggregates, sense bases, and realms. I understand that all dharmas are unattainable, not knowable by wisdom, not reachable by words, without any reliance, clear like empty space. Such giving is acceptable.’ At that time, the great king wanted to cover the body of the Bodhisattva with his woolen blanket, but the Bodhisattva immediately disappeared, and only a voice was heard saying, ‘If anyone can see my body, then they can give the blanket to me.’ There was another Bodhisattva named Shangyi (Superior Intention), and the king immediately held out the blanket to offer it. That Bodhisattva said, ‘Great King! Whatever has a perceived form is not what I receive. As I --------------------------------------------------------------------------------