English
English version The king then held the fine 㲲 (a type of silk fabric) and wanted to drape it over Kasyapa's (Kasyapa, an important disciple in Buddhism) body, but Kasyapa also became invisible, only a voice was heard saying, 'If someone can see my body, then this 㲲 can be given to me.' In this way, the great king held the fine 㲲 and wanted to offer it to the five hundred great Sravakas (Sravaka, disciples who hear the Buddha's teachings), but they each refused to accept it and became invisible. At that time, the great king thought, 'Now these Bodhisattvas (Bodhisattva, practitioners seeking enlightenment) and Sravakas do not accept the fine 㲲 that I offer. Now I will take it to the inner palace and offer it to my consorts and all the relatives; they should accept it.' Thinking this, he took the fine 㲲 into the inner palace, intending to offer it. At this time, the great king could not see his consorts, and he also could not see the palace women and relatives to whom he wanted to offer it. In this way, gradually observing, all the palaces and halls disappeared, like empty space. At this time, the great king thought again, 'Now there is nowhere to offer this excellent fine 㲲.' Thinking this, he wanted to drape this 㲲 over himself. Immediately, the king could not see his own body either, only a voice was heard in the air saying, 'If someone can see my body, then this 㲲 can be given to me. Great king! You should observe your own body's form and appearance, where is it now? If you observe your own body and cannot see its form, then observing others is the same; the forms of oneself and others are unattainable. If you see in this way, then you see the true Dharma; the true Dharma is to be free from all views, and because you are free from all views, you dwell in the Dharma of equality.' At that time, after hearing the voice in the air, the great king departed from the mind of having form, and cut off the thought of doubt, as if awakened from sleep. Immediately, the palaces, halls, consorts, and relatives, seeing their forms and appearances, returned to their original state, and he went to the place where the Bodhisattva assembly was, and was completely able to see the Bodhisattvas' forms and appearances as before. At that time, the great king went forward and said to Manjusri Bodhisattva (Manjusri Bodhisattva, the Bodhisattva of Wisdom), 'Where should the Bodhisattva assembly be going, that I cannot see them?' Manjusri Bodhisattva said, 'Great king! Do not give rise to doubt, now the original nature of this assembly has no place of origin, so where can it go? Great king! Do you see this assembly now?' The king said, 'Yes, I have seen them.' -------------------------------------------------------------------------------- 菩萨曰：“何所见耶？” 答言：“如见真实法，观此众亦然。” 又问曰：“即此真实亦云何见？”
Chinese
答曰：“真实法者离一切相，非眼所观，不在内、不在外、不在中间，名、相二法不可得故。” 尔时，妙吉祥菩萨复谓王曰：“大王当知：汝先造恶，我闻佛记于当来世堕恶道中。” 王白菩萨言：“不也。大士！如佛、世尊未曾有说堕恶道者、证涅盘者。何以故？于真法中无二差别。” 菩萨复言：“不也。大王！如佛所说：善恶因果报应昭然。作是说者，其义云何？” 大王答曰：“菩萨大士！如我意者，诸佛、如来随顺方便，巧说生死、涅盘，令诸众生厌生死苦、趣涅盘乐。如实说者，生死、涅盘二俱平等。何以故？诸法皆空，无有自性。彼诸法性即法界性，法界性中无二差别。由是义故，诸法无所生、无所往，无乐欲、无厌舍。我今起正信心，不生怖畏。” 妙吉祥菩萨言：“善哉，大王！善说此语，离诸有相。” 王言：“菩萨！我性自空，谁为说者？法本无相，当何所离？如佛所说：真实法中我相本无，离情非情，诸行无作、亦无受者。” 菩萨告言：“大王！汝于真实法中虽复解了，犹生执着。” 王复白言：“云何 现代汉语译本 菩萨问道：‘你看到了什么？’ 国王回答说：‘我如实地见到了真实的法，看待这里的众人也是一样。’ 菩萨又问：‘那么，你又是如何见到这真实之法的呢？’ 国王回答说：‘真实的法是远离一切表相的，不是眼睛所能看到的，不在内，不在外，也不在中间。因为名称和表相这两种法都不可得。’ 这时，妙吉祥菩萨（Manjushri Bodhisattva）又对国王说：‘大王应当知道，你先前造作恶业，我听佛陀授记说你将来会堕入恶道之中。’ 国王对菩萨说：‘不是这样的，大士！佛陀、世尊从未说过有人会堕入恶道，或者有人会证得涅盘。为什么呢？因为在真实的法中，没有两种差别。’ 菩萨又说：‘不是这样的，大王！佛陀曾说过：善恶的因果报应是明明白白的。这样说，是什么意思呢？’ 大王回答说：‘菩萨大士！依我看来，诸佛、如来是随顺方便，巧妙地宣说生死和涅盘，让众生厌恶生死的痛苦，趋向涅盘的快乐。如果如实地说，生死和涅盘二者是平等的。为什么呢？因为一切法都是空性的，没有自性。那些法的本性就是法界的本性，法界的本性中没有两种差别。因为这个缘故，一切法无所生，无所往，没有乐于追求的，也没有厌恶舍弃的。我现在生起真正的信心，不产生恐惧。’ 妙吉祥菩萨说：‘好啊，大王！你说的这些话很好，远离了各种有相。’ 国王说：‘菩萨！我的自性本来就是空性的，谁在说法呢？法本来就没有表相，应当远离什么呢？如佛所说：在真实的法中，我相本来就没有，远离有情和非情，一切行为没有作者，也没有接受者。’ 菩萨告诉国王说：‘大王！你对于真实的法虽然已经理解了，但仍然产生了执着。’ 国王又问：‘如何执着呢？’
English
English version The Bodhisattva said, 'What have you seen?' The king replied, 'I have seen the true Dharma (law, reality) as it is, and I view this assembly in the same way.' The Bodhisattva further asked, 'How do you see this truth?' The king replied, 'The true Dharma is apart from all characteristics. It is not seen by the eye, not within, not without, nor in between. Because the two dharmas (elements of existence) of name and form are unattainable.' At that time, Manjushri Bodhisattva (Bodhisattva of wisdom) again said to the king, 'Great King, you should know that you previously committed evil deeds, and I heard the Buddha's prediction that you would fall into evil realms in the future.' The king said to the Bodhisattva, 'No, Great Being! The Buddha, the World-Honored One, has never said that some fall into evil realms and others attain Nirvana (liberation). Why? Because in the true Dharma, there is no duality or difference.' The Bodhisattva said again, 'No, Great King! As the Buddha said, the karmic consequences of good and evil are clearly evident. What is the meaning of saying this?' The Great King replied, 'Great Bodhisattva! As I understand it, all Buddhas and Tathagatas (Thus Come Ones) skillfully teach about Samsara (birth and death) and Nirvana according to expedient means, causing sentient beings to detest the suffering of Samsara and aspire to the bliss of Nirvana. But truthfully speaking, Samsara and Nirvana are equal. Why? Because all dharmas are empty and without inherent nature. The nature of those dharmas is the nature of the Dharmadhatu (realm of reality), and in the nature of the Dharmadhatu, there is no duality. For this reason, all dharmas have no arising, no going, no desire for pleasure, and no aversion to abandonment. I now arise with true faith and have no fear.' Manjushri Bodhisattva said, 'Excellent, Great King! You have spoken well, apart from all conditioned appearances.' The king said, 'Bodhisattva! My nature is inherently empty, so who is speaking? The Dharma is originally without characteristics, so what should be abandoned? As the Buddha said, in the true Dharma, the self is originally non-existent, apart from sentient and non-sentient beings. All actions have no doer and no receiver.' The Bodhisattva told the king, 'Great King! Although you have understood the true Dharma, you still have attachments.' The king asked again, 'How am I attached?' -------------------------------------------------------------------------------- 离着？” 菩萨曰：“不坏恶趣相，是为无所著。”
Chinese
王言：“菩萨！如是如是。如我意者，恶趣之相无所动转，不坏、不着，无所畏惧。我今得离诸执，永不复生有相之见，譬如得忍菩萨不复生于三毒之想。” 是时智幢菩萨谓其王曰：“大王！于智慧道已得清净，离诸尘染，忍具足。” 王白菩萨言：“诸法甚清净，广大无有量，烦恼不能染、涅盘不可得，唯佛、世尊自所证知。” 尔时，妙吉祥菩萨及诸大士于王宫中说正法时，摩伽陀王获得无生法忍。其王宫中有三十二女人，见妙吉祥菩萨神通变化事已，皆发阿耨多罗三藐三菩提心。会中复有五百人得法眼净。所有王舍城中一切人民皆悉持诸名华、妙香集王宫门，遥伸供养妙吉祥菩萨及诸大众。 尔时，妙吉祥菩萨哀愍城中一切人民，为利乐故以足指按地，即时大地皆作吠琉璃色，清净光洁，内外映彻。是时城中若男、若女一切人民，皆悉得见妙吉祥菩萨及诸大众无所障碍，譬如清净圆镜照其面像，一切人民瞻菩萨相亦复如是。时妙吉祥菩萨各各为其如应说法时，城中八万四千人得法眼净，五百人发阿耨多罗三藐三菩提心。 尔时，妙吉祥菩萨受摩伽陀王饭食供养及为广说法已，王之宫属乃至一切人民皆获利乐， 现代汉语译本 ‘离着吗？’ 菩萨说：‘不坏恶趣（指向不好的轮回）之相，这就是无所执着。’ 国王说：‘菩萨！是这样的，是这样的。依我看来，恶趣的景象不会动摇转变，不损坏、不执着，没有什么可畏惧的。我现在已经脱离各种执念，永远不再产生有相的见解，就像得到忍辱的菩萨不再产生贪嗔痴三毒的想法。’ 这时，智幢菩萨对国王说：‘大王！您在智慧之道上已经得到清净，远离各种尘埃污染，忍辱已经圆满具足。’ 国王对菩萨说：‘诸法的本性非常清净，广大没有边际，烦恼不能污染它，涅槃也无法得到它，只有佛和世尊自己才能证悟。’ 当时，妙吉祥菩萨（Manjushri Bodhisattva）和各位大菩萨在王宫中宣说正法时，摩伽陀王（Magadha King）获得了无生法忍（kshanti，一种对法无所畏惧的理解）。他的王宫中有三十二位女子，见到妙吉祥菩萨的神通变化后，都发起了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）。法会中又有五百人得到了法眼净（dharma-caksu，对佛法的清晰洞察力）。所有王舍城（Rajagrha）中的人民都拿着各种名贵的花和美妙的香聚集在王宫门前，遥远地向妙吉祥菩萨和各位大众供养。 当时，妙吉祥菩萨怜悯城中的一切人民，为了利益和快乐他们，用脚趾按压地面，立刻大地都变成吠琉璃色（vaidurya，一种宝石的颜色），清净光亮，内外透彻。这时城中所有男女老少，都能够清楚地看见妙吉祥菩萨和各位大众，没有任何阻碍，就像用清净的圆镜照自己的面容一样，所有人民瞻仰菩萨的相貌也是这样。当时妙吉祥菩萨根据每个人的情况为他们说法，城中八万四千人得到了法眼净，五百人发起了阿耨多罗三藐三菩提心。 当时，妙吉祥菩萨接受了摩伽陀王的斋饭供养，并且为大众广泛说法后，国王的家眷乃至所有人民都获得了利益和快乐。
English
English version ‘Is there separation?’ The Bodhisattva said, ‘Not destroying the characteristics of the evil destinies is called non-attachment.’ The King said, ‘Bodhisattva! It is so, it is so. As I understand it, the characteristics of the evil destinies do not move or change, are not destroyed or attached to, and there is nothing to fear. I have now become detached from all attachments and will never again give rise to views based on characteristics, just as a Bodhisattva who has attained forbearance (kshanti) will no longer give rise to thoughts of the three poisons (greed, hatred, and delusion).’ At that time, Bodhisattva Jñānaketu (智幢) said to the King, ‘Great King! You have attained purity in the path of wisdom, are free from all defilements, and have fully accomplished forbearance.’ The King said to the Bodhisattva, ‘All dharmas (法) are extremely pure, vast and immeasurable. Afflictions cannot defile them, and Nirvana (涅盘) cannot be attained. Only the Buddha (佛), the World-Honored One (世尊), knows this through personal realization.’ At that time, while Manjushri Bodhisattva (妙吉祥菩萨) and the great Bodhisattvas were expounding the Dharma (法) in the royal palace, the Magadha King (摩伽陀王) attained the Kshanti (忍) of non-origination of dharmas. Thirty-two women in his royal palace, having witnessed the miraculous transformations of Manjushri Bodhisattva, all generated the mind of Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提心). Furthermore, five hundred people in the assembly attained the purity of the Dharma Eye (法眼净). All the people in the city of Rajagrha (王舍城) gathered at the gate of the royal palace with various precious flowers and exquisite incense, offering them from afar to Manjushri Bodhisattva and the assembly. At that time, Manjushri Bodhisattva, out of compassion for all the people in the city, pressed his toe on the ground for their benefit and happiness. Immediately, the entire earth turned into the color of vaidurya (吠琉璃色), pure and radiant, transparent inside and out. At that time, all the people in the city, men and women, were able to see Manjushri Bodhisattva and the assembly without any obstruction, just as a clear, round mirror reflects one's face. All the people gazed upon the form of the Bodhisattva in the same way. As Manjushri Bodhisattva expounded the Dharma appropriately for each of them, eighty-four thousand people in the city attained the purity of the Dharma Eye, and five hundred people generated the mind of Anuttara-samyak-sambodhi. At that time, after Manjushri Bodhisattva received the meal offering from the Magadha King and extensively expounded the Dharma, the King's family and all the people obtained benefit and happiness. -------------------------------------------------------------------------------- 发希有心，生大欢喜。