English
English version Then, the Īśvara Heavens, the Śubhakṛtsna Heavens, all the Dragon Kings (Nāga-rājas, rulers of the dragon realm), the Spirit Kings (Yakṣa-rājas, rulers of spirits), the Gandharva Kings (Gandharva-rājas, rulers of celestial musicians), the Asura Kings (Asura-rājas, rulers of the demigods), the Garuḍa Kings (Garuḍa-rājas, rulers of the giant birds), the Kinnara Kings (Kinnara-rājas, rulers of celestial musicians with human bodies and horse heads), and the Mahoraga Kings (Mahoraga-rājas, rulers of the great serpents), all these kings, each with countless attendants, came to the Buddha's place, bowed before the Buddha, and stood to one side. At that time, in this three-thousand-great-thousandfold world, all the gods and humans, and non-humans, from the lowest to the twenty-eighth heaven, without any gaps, were completely filled. The venerable disciples Śāriputra (foremost in wisdom), Mahāmaudgalyāyana (foremost in supernatural powers), Kauṣṭhila Kātyāyana (foremost in debate), Bhikṣuṇī Bhadrakāpilānī (foremost in discipline), and others, came before Mañjuśrī (Bodhisattva of wisdom), and asked Mañjuśrī, 'The Buddha's samādhi-samāpatti (perfect concentration) that he entered just now, we cannot see it now, and we do not know where he has gone. We wish you would tell us!' Mañjuśrī answered Śāriputra, 'You, the virtuous one, are complete with wisdom, why don't you each use your own samādhi to jointly investigate and search countless Buddha-lands, to understand how the Buddha's body moves?' Immediately, Śāriputra and the others each used their own samādhi to jointly investigate and search countless Buddha-lands, but they still did not see the Buddha's body, nor did they know where he had gone. Śāriputra and the others then arose from samādhi, and again came before Mañjuśrī, and asked, 'We have used our respective samādhis to investigate and search countless Buddha-lands, but we have not seen the Buddha's body, nor do we know where the Buddha has gone. We wish to hear and know, please tell us!' Mañjuśrī said, 'Virtuous Śāriputra and the others, if you do not know where the Buddha has gone, please all sit down first. The Buddha will naturally return in a short while.' At that time, the Buddha arose from the Wisdom Seal Samādhi (Jñāna-mudrā-samādhi), and then shook the three-thousand-great-thousandfold Buddha-land. Śāriputra and the others then came forward and said to the Buddha, 'In what samādhi does the Buddha abide? We have used our wisdom eyes to investigate and search for the Buddha, but no one has been able to know his location.' The Buddha told Śāriputra, 'The place where the Buddha goes is not something that you Arhats (liberated beings), Pratyekabuddhas (solitary Buddhas), and others can know. Only the Buddha himself knows it. Why? Because of non-thought, non-movement, and non-shaking.' --------------------------------------------------------------------------------
Chinese
“舍利弗罗！佛身有百六十二事难可得知。何等百六十二事？非身、无作、无起、无减、未常有、无有比、亦无所比、亦无行、亦无所至、不可知、亦无习、一切净、无所有、亦不有、亦不行、亦不住、亦非生、亦非受、亦非闻、亦非见、亦非香、亦非味、亦非细滑、亦无往启、亦无还答、亦非启答、亦非心、亦非念、亦非心心念离于心心等、心无所等、无所与、无来、无去、亦非润、亦非泽净、不复有、亦非恐、亦非惧、亦非动、亦非摇、亦无造、亦无成、亦非满、亦非不满、亦非见、亦非明、亦非不明、亦非冥、亦非不冥、亦非灭、已离灭、于灭中净、复净清净、于色无所有、无爱欲、一切非我、离于非我、住无所住、亦无处、亦无从、亦非无从、亦非法、亦非不法、亦非福田、亦非不福田、亦非尽、亦不可尽、无所有、离于无所有、远离于字、远离于向、远离于教、远离于行、远离于念、亦非祸、亦非不祸、亦非量、亦非不量、亦非来、亦非去、亦非双、亦非不双、亦非猗、亦非不猗、亦非相、亦非不相、无有相、能现相、无诸入、亦非着、离诸着、一切人令得信、不受入住、于谛谛复谛、一切非我度、无所度、净无所净、度厄难为无所度，所说、不说二无所等、于等无所等、无量等、与空等、无处等、无生等 、不可得等，所安无所安、寂复寂、寂明中复明、于行无转、能转行，一切断诸所著、诸法谛无有二、从本来、无所有，所觉者已谛觉、已度于一切行、行所度无所度，亦非是、亦非不是、亦非长、亦非短、亦非圆、亦非方、亦非身、亦非体、亦非入、亦无所入、亦非世、亦非世所有、亦未曾有见者、亦未曾有知者、亦非去、亦非不去、亦非世因缘、亦非不世因缘，如是身不可获、亦非有、亦非无、亦无有去、亦无有来、亦非心念、亦非忧、亦非作、亦非不作、亦非诤、亦非不诤、亦非泥洹、亦非不泥洹、亦非行、亦非不行。是为百六十二事。” 佛告舍利弗罗言：“佛身如是。欲想视佛身，无有能见者。所以者何？佛身不可以想见知。” 佛尔时欲旷大慧印三昧于十方，便说偈言： “是身亦非身， 于身已度脱， 亦无作无有， 坏亦无所得。 一切诸法相， 双亦非不双， 欲见诸佛身， 所处皆如是。 不是非不是， 非忧非不忧， 不取亦不放， 不等亦不长， 不乐亦不住， 一切无从生， 佛身已如是， 便能致安隐。 亦非作不可， 获空无有想， 亦非色心无， 有我亦非一， 于受无所受， 于有无所有， 一切诸正觉， 其身 现代汉语译本：‘不可得’等等，所安之处无所安，寂静又寂静，寂静光明中又光明，对于修行没有转变，却能转变修行，一切断绝各种执着，诸法真谛没有二元对立，从本来上讲，一无所有，所觉悟者已经真正觉悟，已经度过一切修行，修行所度之处无所度，既是，又不是，既非长，也非短，既非圆，也非方，既非身，也非体，既非进入，也无所进入，既非世间，也非世间所有，也未曾有见者，也未曾有知者，既非去，也非不去，既非世间因缘，也非非世间因缘，这样的身不可获得，既非有，也非无，也无有去处，也无有来处，既非心念，也非忧愁，既非作为，也非不作为，既非争论，也非不争论，既非涅槃（Nirvana，解脱），也非非涅槃，既非修行，也非不修行。这就是一百六十二件事。’ 佛告诉舍利弗罗（Sariputra，佛陀的十大弟子之一）说：‘佛身就是这样。想要用想象来观察佛身，没有人能够见到。为什么呢？佛身不可以用想象来认知。’ 佛陀当时想要在十方弘扬广大智慧印三昧（Samadhi，一种高度集中的冥想状态），便说了偈语： ‘此身既是身，又非身，对于身已经度脱，既无作为也无所有，坏灭也无所得。一切诸法之相，双重又非不双重，想要见到诸佛之身，所处之处皆是如此。不是也不是，非忧愁非不忧愁，不取也不放，不等也不长，不乐也不住，一切无从生起，佛身已经如此，便能达到安稳。既非作为不可，获得空性而没有妄想，既非色（Rupa，物质）也非心（Citta，精神），有我也并非唯一，对于接受没有接受，对于存在没有所有，一切诸正觉（Sammasambuddha，完全觉悟的佛陀），其身…’
English
English version: 'Unattainable' and so on, the place of peace is without peace, stillness upon stillness, within stillness and light, more light, in practice without transformation, yet able to transform practice, severing all attachments, the truth of all dharmas is without duality, from the very beginning, there is nothing at all, those who are awakened have truly awakened, have crossed over all practices, the place crossed over by practice is without crossing, it is and it is not, it is neither long nor short, neither round nor square, neither body nor substance, neither entering nor anything to enter, neither worldly nor of the world, nor has there ever been a seer, nor has there ever been a knower, neither going nor not going, neither worldly cause nor unworldly cause, such a body is unattainable, neither existent nor non-existent, neither going nor coming, neither thought nor sorrow, neither doing nor not doing, neither contention nor non-contention, neither Nirvana (Nirvana, liberation) nor non-Nirvana, neither practice nor non-practice. These are the one hundred and sixty-two matters.' The Buddha said to Sariputra (Sariputra, one of the Buddha's ten great disciples): 'The Buddha's body is like this. If you wish to see the Buddha's body through imagination, no one can see it. Why? The Buddha's body cannot be known through imagination.' The Buddha then wished to widely proclaim the Samadhi (Samadhi, a state of highly concentrated meditation) of the Great Wisdom Seal in the ten directions, and spoke this verse: 'This body is and is not a body, having transcended the body, neither acting nor possessing, destruction yields nothing. The characteristics of all dharmas, dual and yet not dual, if you wish to see the bodies of all Buddhas, all places are like this. Neither is nor is not, neither sorrow nor not sorrow, neither grasping nor releasing, neither unequal nor long, neither delighting nor abiding, all arise from nowhere, the Buddha's body is already like this, and can then attain peace. Neither is action impossible, attaining emptiness without delusion, neither form (Rupa, material) nor mind (Citta, mental), having self and yet not one, in receiving there is no receiving, in existence there is no possession, all Rightly Awakened Ones (Sammasambuddha, fully enlightened Buddhas), their bodies...'
Chinese
谛如是。 不刚亦不弱， 无瑕亦不秽， 不断亦不连， 不有亦不坏， 亦无所得于， 多少无所亡， 欲见诸佛身， 一切无尘垢。 不见亦不闻， 非香无细滑， 不知亦不动， 譬之若如影， 住形于一切， 晓诸着人心， 佛已成其身， 一切各如是。 非身亦非体， 非等亦非谛， 非净非不净， 诸根无所有， 不藏非不藏， 譬如水中月， 欲见诸佛身， 一切悉如是。 身复与身从， 因缘本自然， 不生亦不灭， 无来亦无往。 不见于三界， 然现若如幻， 欲见诸佛身， 不动亦不摇。 非声亦非诤， 非默亦非寂， 非获未常有， 不有亦无彼。 譬如虚空本， 自然无所有， 见佛已如是， 昼夜当供养。 一切及十方， 亿千诸佛刹， 上至廿八天， 满中诸珍宝， 悉以供养佛， 乃至无数劫， 不如书是经， 其福出彼上。 譬如恒边沙， 复倍无数劫， 展转于其中， 常等行慈心， 不如晓了惠， 解是印三昧， 如是无数载， 其德过彼上。 若在五道中， 展转无数劫， 如是若干劫， 一切能悉忍。 不如一时慧， 解是印三昧， 现代汉语译本： 真实就是这样。 它既不刚强也不柔弱，没有瑕疵也没有污秽， 不会断绝也不会连接，不是存在也不是坏灭， 也没有任何可以获得的东西，多少都没有损失， 想要见到诸佛的身相，一切都是没有尘垢的。 不能看见也不能听闻，不是香味也没有细滑的触感， 不能知晓也不会动摇，譬如就像影子一样， 依附于一切形体，晓喻那些执着的人心， 佛已经成就了这样的身相，一切众生各自都是如此。 它不是身也不是体，不是相等也不是真实， 不是清净也不是不清净，诸根（眼、耳、鼻、舌、身、意）一无所有， 不隐藏也不是不隐藏，譬如水中的月亮， 想要见到诸佛的身相，一切都像这样。 身相与身相相随，因缘本来就是自然而然的， 不生也不灭，没有来也没有去。 在三界（欲界、色界、无色界）中不可见，然而显现得好像幻象一样， 想要见到诸佛的身相，不动摇也不动荡。 不是声音也不是争论，不是沉默也不是寂静， 不是获得也不是未曾有，不是存在也没有那个彼岸。 譬如虚空的本性，自然而然一无所有， 见到佛就是这样，昼夜应当供养。 一切世界以及十方，亿千无数的佛刹（buddhakṣetra）， 上至二十八天，充满各种珍宝， 全部用来供养佛，乃至无数劫， 不如书写这部经，其福德超过前者。 譬如恒河边的沙子，再乘以无数劫， 辗转于其中，常常平等地行慈心， 不如晓了智慧，理解这印三昧（mudrā-samādhi）， 像这样无数年，其功德超过前者。 如果在五道（地狱、饿鬼、畜生、人、天）中，辗转无数劫， 像这样若干劫，一切都能忍受。 不如一时之间的智慧，理解这印三昧（mudrā-samādhi）。
English
English version: Truth is thus. Neither strong nor weak, without flaw nor defilement, Neither 끊어진 nor connected, neither existent nor decaying, Nor is there anything to be gained, nor anything lost, no matter how much, If you wish to see the bodies of all Buddhas, all are without dust or impurity. Unseen and unheard, not fragrant, without fineness or smoothness, Unknowable and unmoving, like a shadow, Dwelling in all forms, enlightening the minds of those who are attached, The Buddha has perfected such a body, and all beings are each like this. Not a body nor a substance, not equal nor true, Neither pure nor impure, the sense faculties are without anything, Not hidden nor unhidden, like the moon in water, If you wish to see the bodies of all Buddhas, all are like this. Body following body, causes and conditions are naturally so, Neither born nor extinguished, neither coming nor going. Unseen in the three realms (tridhātu), yet appearing like an illusion, If you wish to see the bodies of all Buddhas, unmoving and unshaken. Not a sound nor a dispute, not silence nor stillness, Not obtained nor unprecedented, neither existent nor that other shore. Like the essence of space, naturally without anything, Seeing the Buddha is like this, day and night one should make offerings. All worlds and the ten directions, billions of Buddha-lands (buddhakṣetra), Up to the twenty-eighth heaven, filled with all kinds of treasures, All used to make offerings to the Buddha, even for countless kalpas, It is not as good as writing this sutra, its merit surpasses that. Like the sands of the Ganges River, multiplied by countless kalpas, Revolving within them, constantly practicing loving-kindness equally, It is not as good as understanding wisdom, comprehending this mudrā-samādhi, For countless years like this, its virtue surpasses that. If one is in the five paths (gati), revolving for countless kalpas, For so many kalpas, one can endure everything. It is not as good as a moment of wisdom, understanding this mudrā-samādhi. -------------------------------------------------------------------------------- 其福如芥子， 在于须弥边。 若人在三界， 生已便长大， 一切悉戴之， 能忍无数劫。 其身不以劳， 不用作勤剧， 如是悉能忍， 不如解三昧。 譬人生悉遍， 复多于劫数， 其百劫中沙， 一切以为数。 不如昼夜力， 行是印三昧， 其福欲譬之， 不可以比慧。 其如是智者， 常与行相随， 于无数劫中， 譬之如一尘。 能谛晓了是， 慧印三昧者， 其福欲譬之， 若海取一滴。 莫持色相好， 想视欲见佛， 莫如著有者， 欲见多陀竭， 如须菩提所， 见者为见佛， 见佛已如是， 一切无三千。