Chinese
尔时，化佛说是法已隐而不现，妙吉祥菩萨却复本形。辩积菩萨前白妙吉祥菩萨言：“如来、世尊从何所来？适当说法，今何所往？” 妙吉祥告言：“本无所来，今亦无去。” 又问：“无来之来从何所来？” 答曰：“从如是来。” 辩积菩萨言：“如佛所言：一切如来皆幻化相。幻化相者，非所从来亦无所去耶？” 妙吉祥言：“如是，如是。如所化相无来、无去，一切法、一切众生亦如是。” 辩积菩萨又问言：“一切法何所住？” 妙吉祥菩萨言：“诸法无自性，如是住。” 又问：“一切众生复云何住？” 答曰：“一切众生彼彼业报亦如是住。” 又问：“一切众生业报云何？” 答曰：“诸法无生亦无业报，诸法平等，今如是住。” 又问：“无业报者，彼彼业报云何？” 答曰：“如所作业、如所受报，是为业报。” 又问：“众生业报性空，当生亦尔，复云何受？” 答曰：“如真实法无业、无报，及无有生，非有、非无，是为业报。然众生业报无亡、无失，自业性空，是真实义。” 妙吉祥菩萨说是法时，释迦牟尼佛会中有尊者舍利子、阿难及 现代汉语译本：‘能够普遍地为众生带来巨大的利益，而且没有穷尽。’ 当时，化佛说完这些法之后就隐没不见了，妙吉祥菩萨（Manjushri Bodhisattva）恢复了本来的形貌。辩积菩萨（Vyakaranasamcaya Bodhisattva）上前对妙吉祥菩萨说：‘如来（Tathagata）、世尊（Bhagavan）从哪里来？刚才说法，现在又要到哪里去呢？’ 妙吉祥回答说：‘本来就没有来处，现在也没有去处。’ 又问：‘没有来处的来，是从哪里来的呢？’ 回答说：‘是从如是（tathata）的实相而来的。’ 辩积菩萨说：‘如佛所说：一切如来都是幻化之相。那么幻化之相，是没有来处也没有去处的吗？’ 妙吉祥说：‘是的，是的。如同所幻化之相没有来、没有去，一切法（dharma）、一切众生（sattva）也是这样。’ 辩积菩萨又问：‘一切法住在哪里呢？’ 妙吉祥菩萨说：‘诸法没有自性（svabhava），就是这样安住的。’ 又问：‘一切众生又如何安住呢？’ 回答说：‘一切众生各自的业报（karma-vipaka）也是这样安住的。’ 又问：‘一切众生的业报是怎样的呢？’ 回答说：‘诸法没有生起也没有业报，诸法是平等的，现在就是这样安住的。’ 又问：‘没有业报，那么各自的业报又是怎样的呢？’ 回答说：‘如所造的业、如所受的报，这就是业报。’ 又问：‘众生的业报体性是空（sunyata）的，当生的时候也是这样，又如何承受果报呢？’ 回答说：‘如真实之法，没有业、没有报，也没有生，非有非无，这就是业报。然而众生的业报不会消亡、不会遗失，自业的体性是空，这是真实的意义。’ 妙吉祥菩萨说这些法的时候，释迦牟尼佛（Sakyamuni Buddha）的法会中有尊者舍利子（Sariputra）、阿难（Ananda）以及
English
English version: 'Able to universally create great benefit for all beings, without end.' At that time, after the transformation Buddha finished speaking this Dharma, he disappeared without a trace, and Manjushri Bodhisattva reverted to his original form. Vyakaranasamcaya Bodhisattva then said to Manjushri Bodhisattva, 'Where did the Tathagata (如来), the World-Honored One (世尊), come from? He just finished teaching the Dharma, where is he going now?' Manjushri replied, 'Originally there was nowhere to come from, and now there is nowhere to go.' He asked again, 'Where does the coming from nowhere come from?' He answered, 'It comes from suchness (tathata).' Vyakaranasamcaya Bodhisattva said, 'As the Buddha said, all Tathagatas are illusory appearances. Are these illusory appearances without coming and without going?' Manjushri said, 'So it is, so it is. Just as the transformed appearances have no coming and no going, all dharmas (一切法) and all sentient beings (一切众生) are also like this.' Vyakaranasamcaya Bodhisattva asked again, 'Where do all dharmas abide?' Manjushri Bodhisattva said, 'All dharmas have no self-nature (svabhava), they abide in this way.' He asked again, 'How do all sentient beings abide?' He answered, 'All sentient beings abide in this way, according to their respective karmic retributions (karma-vipaka).' He asked again, 'What is the karmic retribution of all sentient beings?' He answered, 'All dharmas have no arising and no karmic retribution. All dharmas are equal, and they abide in this way now.' He asked again, 'If there is no karmic retribution, then what are the respective karmic retributions?' He answered, 'As the karma is created, so is the retribution received; this is karmic retribution.' He asked again, 'If the nature of sentient beings' karmic retribution is emptiness (sunyata), and it is the same when they are born, how do they receive the retribution?' He answered, 'According to the true Dharma, there is no karma, no retribution, and no birth; neither existent nor nonexistent, this is karmic retribution. However, the karmic retribution of sentient beings will not perish or be lost. The self-nature of karma is emptiness; this is the true meaning.' When Manjushri Bodhisattva was speaking this Dharma, in the assembly of Sakyamuni Buddha (释迦牟尼佛) were the venerable Sariputra (舍利子), Ananda (阿难), and --------------------------------------------------------------------------------
Chinese
余声闻等，以佛威力故闻妙吉祥菩萨所说妙法。是时，舍利子即从座起，前白佛言：“世尊！希有。彼诸菩萨各以种种善巧方便宣说甚深之法，若有闻者，其谁不发阿耨多罗三藐三菩提心？” 佛告舍利子：“菩萨摩诃萨以无著心修学诸行，以无懈心宣说正法。舍利子！如菩萨所行，所得果报、所有智慧及所说法皆亦如是。如汝舍利子所行、所学皆声闻行，有所著相；所得智慧亦复如是。” 尔时，有菩萨名光严，即从座起，前诣佛所而白佛言：“世尊！云何名声闻行？” 佛言：“善男子！声闻行者，于法有所限量，于所修行不能远离诸相，乐离生死，趣证涅盘，厌舍众生，不能济度，智慧狭劣，无广大心。所以菩萨观声闻行犹若愚盲。是故，菩萨心行无所著、智慧无限碍，而能广度众生，利益无量。” 是时光严菩萨复白佛言：“世尊！彼妙吉祥菩萨及诸大士莫于今时而来此会说妙法耶？我等乐闻。何以故？妙吉祥菩萨证甚深法入解脱门，以无碍辩善说法要。” 尔时，释迦牟尼佛即以神通警觉令妙吉祥菩萨来赴法会。是时妙吉祥菩萨与二十五大菩萨及天人众咸到释迦牟尼佛所，各各头面礼佛双足，右绕三匝，住于一面。 是时光严菩萨即白妙吉祥菩萨言：“云何大士离于 现代汉语译本：我们这些声闻弟子，因为佛陀的威神力，才能听闻妙吉祥菩萨（Manjushri Bodhisattva，文殊菩萨）所说的微妙佛法。这时，舍利子（Sariputra）即从座位上站起，走到佛前禀告说：‘世尊！真是稀有难得。那些菩萨们各自以种种巧妙方便来宣说甚深的佛法，如果有人听闻了，有谁不会发起阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心）呢？’ 佛告诉舍利子：‘菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）以不执著的心修学各种行持，以不懈怠的心宣说真正的佛法。舍利子！正如菩萨所行持的，所得的果报、所有的智慧以及所说的佛法也都是如此。而你舍利子所行持的、所学习的都是声闻的行持，有所执著的表相；所得的智慧也同样是这样。’ 这时，有一位菩萨名叫光严（Guangyan），即从座位上站起，走到佛前禀告佛说：‘世尊！什么叫做声闻的行持呢？’ 佛说：‘善男子！声闻的行持，对于佛法有所取舍，对于所修行的不能远离各种表相，喜欢脱离生死，趋向证得涅盘（Nirvana），厌弃舍离众生，不能救济度化，智慧狭隘浅薄，没有广大的心量。所以菩萨观察声闻的行持就像愚笨盲人一样。因此，菩萨的心行没有执著，智慧没有阻碍，而能够广泛地度化众生，利益无量无边。’ 这时光严菩萨又禀告佛说：‘世尊！那位妙吉祥菩萨以及各位大菩萨莫非现在要来此法会宣说微妙佛法吗？我们很乐意听闻。为什么呢？妙吉祥菩萨证悟甚深佛法，进入解脱之门，以无碍的辩才善于宣说佛法的要义。’ 这时，释迦牟尼佛（Sakyamuni Buddha）即以神通警觉，令妙吉祥菩萨前来参加法会。这时妙吉祥菩萨与二十五位大菩萨以及天人大众一同来到释迦牟尼佛的处所，各自以头面顶礼佛的双足，右绕佛三圈，站在一边。 这时光严菩萨即对妙吉祥菩萨说：‘大士您是如何脱离……’
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English version: We, the Sravakas (hearers), were able to hear the wonderful Dharma spoken by Manjushri Bodhisattva (Bodhisattva of wisdom) due to the Buddha's power. At that time, Sariputra (one of the Buddha's main disciples) rose from his seat, stepped forward, and said to the Buddha: 'World Honored One! It is rare and wonderful. Those Bodhisattvas each use various skillful means to proclaim the profound Dharma. If anyone hears it, who would not generate the mind of Anuttara-samyak-sambodhi (unexcelled complete enlightenment)?' The Buddha told Sariputra: 'Bodhisattva-Mahasattvas (great Bodhisattvas) cultivate all practices with a non-attached mind and proclaim the true Dharma with an unflagging mind. Sariputra! As the Bodhisattvas act, so are the resulting rewards, all wisdom, and the Dharma they speak. As you, Sariputra, act and learn, all are Sravaka practices, with attached appearances; the wisdom you gain is also like this.' At that time, there was a Bodhisattva named Guangyan (Radiant Splendor), who rose from his seat, went before the Buddha, and said to the Buddha: 'World Honored One! What is called Sravaka practice?' The Buddha said: 'Good man! Sravaka practice is to be attached to the Dharma, unable to distance oneself from appearances in practice, delighting in escaping birth and death, striving to attain Nirvana (liberation),厭舍众生(disgusted with abandoning sentient beings), unable to save and liberate them, with narrow and inferior wisdom, and without a vast mind. Therefore, Bodhisattvas view Sravaka practice as if it were foolish and blind. Therefore, the Bodhisattva's mind acts without attachment, wisdom is without obstruction, and they can widely liberate sentient beings, benefiting immeasurable beings.' At that time, Bodhisattva Guangyan again said to the Buddha: 'World Honored One! Is that Manjushri Bodhisattva and the great beings coming to this assembly now to speak the wonderful Dharma? We would be delighted to hear it. Why? Manjushri Bodhisattva has realized the profound Dharma, entered the gate of liberation, and is skilled at speaking the essentials of the Dharma with unobstructed eloquence.' At that time, Sakyamuni Buddha (the historical Buddha) immediately used his supernatural powers to awaken Manjushri Bodhisattva, causing him to come to the Dharma assembly. At that time, Manjushri Bodhisattva, with twenty-five great Bodhisattvas and a multitude of gods and humans, all came to Sakyamuni Buddha's place, each bowing their heads to the Buddha's feet, circumambulating the Buddha three times to the right, and standing on one side. At that time, Bodhisattva Guangyan said to Manjushri Bodhisattva: 'How does a great being depart from...' -------------------------------------------------------------------------------- 佛所，异处说法？”
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妙吉祥答言：“佛所说法甚深难解，离诸语言，非我能知。” 光严菩萨言：“佛所说法甚深难解。如大士者智慧无量尚不能知，我等云何当能了解？” 妙吉祥菩萨言：“唯佛与佛而悉通达，非如来者不能信悟。是故，我今随力演说其所说法，但如法说，于真际法界非离、非不离，如是所说是名说法。于诸语言、于诸戏论、于诸名相、于诸生灭，亦非离、非不离，诸法平等，是名说法。诸法无自相、无他相，无法相、亦无非法相，非轮回相、非涅盘相，是名说法。” 尔时，释迦牟尼佛赞妙吉祥菩萨言：“善哉，善哉。如汝妙吉祥所说是真说法。何以故？诸法离言、离一切想，无大法、无小法，断诸分别，非三昧心所观所见，未有一法若增、若减。如是说法是名解法，即名见佛。” 是时释迦牟尼佛说此法时，会中有八千菩萨证无生法忍。 有二百天子先发大乘心不久，而作是念：“佛法甚深，难解难知，不能穷尽，而我等终不能解了深义，行诸胜行，趣证无上菩提。不若于声闻、缘觉之果趣求涅盘，定无疑惑。”于是退转大乘心。 尔时，世尊知诸天子心所思念，告诸天子言：“汝等勿起懈怠心、退失大乘行，当发阿耨多罗三藐三菩提心，坚固 现代汉语译本：‘佛陀在不同的地方说法吗？’ 妙吉祥菩萨回答说：‘佛陀所说的法非常深奥难以理解，超越了一切语言，不是我所能理解的。’ 光严菩萨说：‘佛陀所说的法非常深奥难以理解。像妙吉祥菩萨这样智慧无量的人尚且不能理解，我们又怎么能够理解呢？’ 妙吉祥菩萨说：‘只有佛与佛之间才能完全通达，不是如来（Tathagata）境界的人不能相信和领悟。因此，我现在尽我所能地演说佛陀所说的法，只是如实地说法，对于真际法界（Dharmadhatu）来说，既不是分离，也不是不分离，这样所说的法就叫做说法。对于各种语言、各种戏论、各种名相、各种生灭，也不是分离，也不是不分离，诸法平等，这就叫做说法。诸法没有自相、没有他相，没有法相、也没有非法相，不是轮回相、也不是涅盘相，这就叫做说法。’ 这时，释迦牟尼佛（Sakyamuni Buddha）赞叹妙吉祥菩萨说：‘说得好，说得好。像你妙吉祥菩萨所说的才是真正的说法。为什么呢？诸法超越了语言、超越了一切思虑，没有大法、没有小法，断绝了一切分别，不是三昧（Samadhi）之心所能观照和见到的，没有一法可以增加或减少。像这样说法就叫做理解法，也就是见佛。’ 这时，释迦牟尼佛说此法时，法会中有八千菩萨证得了无生法忍（Anutpattika-dharma-kshanti）。 有二百位天子（Devas）先前发起了大乘（Mahayana）之心，但时间不长，就产生了这样的想法：‘佛法非常深奥，难以理解和知晓，无法穷尽，而我们最终也不能理解其中的深义，奉行各种殊胜的修行，去证得无上菩提（Anuttara-samyak-sambodhi）。不如去追求声闻（Sravaka）、缘觉（Pratyekabuddha）的果位，趣向涅盘（Nirvana），一定不会有疑惑。’于是他们退转了大乘之心。 这时，世尊（Bhagavan）知道这些天子心中所思所想，告诉这些天子说：‘你们不要生起懈怠之心，退失大乘的修行，应当发起阿耨多罗三藐三菩提心，坚定不移。’
English
English version: ‘Did the Buddha teach in different places?’ Manjushri (妙吉祥) replied, ‘The Dharma taught by the Buddha is extremely profound and difficult to understand, beyond all language, and not something I can comprehend.’ Prabha-vyuha Bodhisattva (光严菩萨) said, ‘The Dharma taught by the Buddha is extremely profound and difficult to understand. Even great beings like Manjushri, with immeasurable wisdom, cannot fully understand it. How can we possibly comprehend it?’ Manjushri Bodhisattva (妙吉祥菩萨) said, ‘Only Buddhas can fully understand each other; those who are not Tathagatas (如来) cannot believe and realize it. Therefore, I will now explain the Dharma as taught by the Buddha to the best of my ability, speaking only according to the Dharma. Regarding the true realm of Dharmadhatu (真际法界), it is neither separate nor not separate. Such a teaching is called Dharma teaching. Regarding all languages, all frivolous talks, all names and forms, all arising and ceasing, it is also neither separate nor not separate. All dharmas are equal; this is called Dharma teaching. All dharmas have no self-nature, no other-nature, no dharma-nature, and no non-dharma-nature, neither samsara-nature nor nirvana-nature; this is called Dharma teaching.’ At that time, Shakyamuni Buddha (释迦牟尼佛) praised Manjushri Bodhisattva, saying, ‘Excellent, excellent. What you, Manjushri, have said is the true Dharma teaching. Why? Because all dharmas are beyond language, beyond all thoughts, without great Dharma, without small Dharma, cutting off all discriminations, not something that can be observed or seen by the mind in Samadhi (三昧). There is not a single dharma that can be increased or decreased. Such a teaching is called understanding the Dharma, which is also called seeing the Buddha.’ At that time, when Shakyamuni Buddha spoke this Dharma, eight thousand Bodhisattvas in the assembly attained Anutpattika-dharma-kshanti (无生法忍). Two hundred Devas (天子) who had previously generated the mind of Mahayana (大乘), but not for long, had this thought: ‘The Buddha's Dharma is extremely profound, difficult to understand and know, and cannot be exhausted. We will ultimately not be able to understand its deep meaning, practice various superior practices, and attain Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提). It is better to seek Nirvana (涅盘) through the fruits of Sravakas (声闻) and Pratyekabuddhas (缘觉), without any doubt.’ Thus, they retreated from the Mahayana mind. At that time, the Bhagavan (世尊), knowing the thoughts in the minds of these Devas, told them, ‘Do not give rise to a lazy mind and lose the practice of Mahayana. You should generate the mind of Anuttara-samyak-sambodhi and be steadfast.’ -------------------------------------------------------------------------------- 无退。”