English
English version: Not seeking a fixed abode, not turning the Dharma wheel, nor retreating (from the attained state). If the Buddha is regarded as a false name, then attachment to the Buddha's voice is also false. The sounds of the past and future are no different; the past, present, and future are equal. In this equality, there is no partiality; where there is no partiality, there is no limit; where there is no limit, there is no end; where there is no end, there is no need for medicine. This is the essential collection (Yaoji) of the Buddha. 'The reason for propagating what the Buddha speaks is to have compassion and save sentient beings. The Buddha has no fixed essential collection, nor does he discriminate, nor does he discuss the meaning of the essential collection.' When Tianwang Tathagata (Heavenly King Thus Come One) was expounding these scriptures on the essential collection of the Buddha, twelve thousand Bodhisattvas in the Puguang World (Universal Light World) all attained the Anutpattika-dharma-kshanti (Tolerance of the Non-arising of Dharmas). At that time, these Bodhisattvas did not see countless Buddhas, but only saw one Buddha, Tianwang Tathagata. Then, Manjushri (Gentle Glory), dwelling in the Tolerance World (World of Patience), thought to himself: 'Today, countless Buddhas, as numerous as the sands of the Ganges, have all come to the place of Tianwang Buddha (Heavenly King Buddha) in the Eastern Buddha Land, to jointly proclaim the Dharma of the Buddha's essential collection. Why should I not go to that world, pay homage to the Buddhas, and seek instruction and receive the scriptures? I often travel throughout the ten directions, bowing to the Buddhas and listening to the Dharma they preach. Now, they are all gathered in one Buddha Land. This is a rare, precious, and unprecedented event. Such a supreme and sacred land is manifested in the world, impossible to encounter again, difficult to see and hear.' Manjushri said to Maitreya (Loving-kindness): 'We can go together to the Puguang Buddha-field (Universal Light Buddha-field) of Tianwang Buddha. Countless Buddhas, hundreds of thousands of millions of years will gather there, jointly proclaiming the Dharma of the Buddha's essential collection. We should listen together and pay homage to the Buddhas. Why? The great and holy ones are all gathered in one place, difficult to encounter.' Maitreya Bodhisattva replied to Manjushri: 'If you wish to go, you may proceed, but I will not go. Why? The assembly of Buddhas is of lofty virtue, incomparable. My body cannot see them, nor can I bear to behold their forms and hear their voices. Moreover, Manjushri! Do not observe the Tathagatas by their outward appearances. The Buddha is the Dharmakaya (Dharma Body), the Dharmakaya is difficult to see, cannot be heard, and needs no sustenance.' Manjushri -------------------------------------------------------------------------------- 问曰：“卿不供养于如来乎？”
Chinese
弥勒答曰：“吾不供养。所以者何？如来至真不可供养，本无如来则无二故。” 文殊又谓：“所言无二，为何谓乎？” 弥勒答曰：“其无二者，谓无所著，不可称载，无有若干。所言无二，不造二业。何谓二业？言此尘劳是怀瞋恨，兴如是辈生灭之见，此为奉戒、是为毁禁，妄想彼此，斯谓为二；此为声闻、是为缘觉，斯平等觉。妄想如是则为造二。斯为声闻、为缘觉、为佛，怀如此想则曰为二。当除此法、奉行其法证明其法，此为二。分别其慧，其不解慧。假使，文殊！念持二慧志在进退，上至计佛则造二业。我于一劫若复过劫，讲说诸二，所演辩才而无穷极。所以者何？计诸二者而无有二，敢可颁宣皆入一义，一切诸法皆无若干。” 文殊答曰：“卿身今者堕大颠倒，一切诸法悉无所生，强为分别，若干种辞反咨嗟身，我于一劫若复过劫，辩无穷尽。” 弥勒答曰：“因其文字言有所著，察一切法实无所生相不可动。” 时，文殊师利谓余菩萨：“诸族姓子！俱共往至天王佛所，见诸如来听受所说。” 辩积菩萨报文殊曰：“如来至真不可得见，何因仁者而发此教，当共往见如来乎？如来何在，而欲见耶？曾闻佛说，如来至真无 现代汉语译本 文殊菩萨问道：‘您不供养如来（Tathagata，佛的称号）吗？’ 弥勒菩萨答道：‘我不供养。为什么呢？因为如来是至真（ultimate truth）的，不可供养。本来就没有如来，所以没有二元对立。’ 文殊菩萨又问：‘所说的没有二元对立，是什么意思呢？’ 弥勒菩萨答道：‘所谓的没有二元对立，是指没有执著，不可称量，没有差别。所说的没有二元对立，是不造作二元对立的业。什么是二元对立的业呢？说这尘世烦恼是怀有嗔恨，产生这样的生灭之见，认为这是持戒、那是毁禁，妄想彼此的差别，这就是二元对立；认为这是声闻（Śrāvaka，听闻佛陀教诲而证悟的修行者）、那是缘觉（Pratyekabuddha，靠自己力量证悟的修行者），却不明白他们都是平等觉悟的。像这样妄想分别就是造作二元对立。认为这是声闻、这是缘觉、这是佛，怀有这样的想法就是二元对立。应当去除这种分别法，奉行某种法，证明某种法，这也是二元对立。分别智慧，认为有理解的智慧和不理解的智慧。假使，文殊菩萨！念持二种智慧，心怀进退之念，甚至计较佛的境界，那就是造作二元对立的业。我用一个劫（kalpa，极长的时间单位），甚至超过一个劫的时间，来讲说各种二元对立，所演说的辩才也是无穷无尽的。为什么呢？因为计较各种二元对立，实际上并没有二元对立，所说的都可以归入一个意义，一切诸法都没有差别。’ 文殊菩萨答道：‘您现在陷入了极大的颠倒之中，一切诸法本来就没有生，却强行分别，用各种言辞反而自寻烦恼，我用一个劫甚至超过一个劫的时间，也辩论不完。’ 弥勒菩萨答道：‘因为执著于文字言说，观察一切法的实相，本来就没有生，其相不可动摇。’ 这时，文殊师利菩萨对其他菩萨说：‘各位善男子！一起去天王佛（Deva-rāja Buddha）那里，见诸如来，听受他所说的法。’ 辩积菩萨（Benten-zeki Bodhisattva）回答文殊菩萨说：‘如来是至真的，不可得见，为什么您要发出这样的教导，要一起去见如来呢？如来在哪里，想要去见他呢？曾经听佛说，如来是至真的，没有……’
English
English version Mañjuśrī (Bodhisattva of wisdom) asked: 'Do you not make offerings to the Tathagata (Buddha)?' Maitreya (Future Buddha) replied: 'I do not make offerings. Why? Because the Tathagata is the ultimate truth, and is not something that can be offered to. Originally, there is no Tathagata, therefore there is no duality.' Mañjuśrī then said: 'What do you mean by saying there is no duality?' Maitreya replied: 'What is meant by no duality is that there is no attachment, it cannot be measured, and there are no differences. What is meant by no duality is not creating dualistic karma. What is dualistic karma? Saying that worldly afflictions are filled with hatred, giving rise to such views of arising and ceasing, thinking this is keeping precepts and that is breaking prohibitions, falsely imagining differences between each other, this is duality; thinking this is a Śrāvaka (a disciple who attains enlightenment by hearing the teachings), that is a Pratyekabuddha (a solitary Buddha who attains enlightenment on their own), without understanding that they are all equally enlightened. Imagining such distinctions is creating duality. Thinking this is a Śrāvaka, this is a Pratyekabuddha, this is a Buddha, holding such thoughts is called duality. To remove this Dharma, to practice a certain Dharma, to prove a certain Dharma, this is duality. To differentiate wisdom, thinking there is wisdom that understands and wisdom that does not understand. Suppose, Mañjuśrī! Holding onto two kinds of wisdom, with thoughts of advancing and retreating, even calculating the state of Buddhahood, that is creating dualistic karma. If I were to spend one kalpa (an extremely long period of time), or even more than one kalpa, speaking about various dualities, the eloquence I would use would be endless. Why? Because calculating various dualities, there is actually no duality, and everything that is said can be included in one meaning, all Dharmas have no differences.' Mañjuśrī replied: 'You are now in a state of great delusion, all Dharmas originally have no arising, yet you forcibly make distinctions, using various words to only trouble yourself, I could debate for one kalpa or even more than one kalpa, and still not finish.' Maitreya replied: 'Because of attachment to words and language, observing the true nature of all Dharmas, there is originally no arising, and its form cannot be moved.' At that time, Mañjuśrī Bodhisattva said to the other Bodhisattvas: 'Good men of noble families! Let us all go together to Deva-rāja Buddha (Heavenly King Buddha), to see the Buddhas and listen to what they say.' Benten-zeki Bodhisattva (Bodhisattva of eloquence) replied to Mañjuśrī: 'The Tathagata is the ultimate truth, and cannot be seen, why do you issue such a teaching, wanting to go together to see the Tathagata? Where is the Tathagata, that you want to see him? I have heard the Buddha say that the Tathagata is the ultimate truth, without...' --------------------------------------------------------------------------------
Chinese
去无来，今计三世法皆悉空无，故不可见。向者文殊有此教言，往见如来。以何等眼观如来乎？肉眼见耶？为用天眼？若以肉眼，肉眼无见。所以者何？肉眼空故，空无所见。若以天眼，计于天眼无有想念，不以想念可见如来。” 文殊告曰：“如族姓子今者所念，无有如来亦无经典，无见无养。如辩积意所趣云言，宁可称说分别言辞。诸佛如来，众生往来供养奉事，悉假文字，字自然空，以故平等此之谓也。如来无言无本无转，悉自然空，谓此二事悉平等矣。如来无言无本无转，其堪任者可共俱进，不肯者已，吾当独往。 “无形而现形， 亦不住于色， 欲以开化众， 现身而有教。 佛者无色会， 亦不著有为， 皆度一切数， 导师故现身。” 诸佛要集经卷上 大正藏第 17 册 No. 0810 诸佛要集经 诸佛要集经卷下 西晋月氏三藏竺法护译 于是文殊师利，饥虚于法而无厌倦，独己无侣佛神所制，使彼众会无一从者。文殊师利如伸臂顷须臾之间，从忍世界忽然不现，至普光土天王佛所。于时，文殊皆绕三千大千世界至于七匝，稽首诸佛却住一面。 尔时天王如来右面，有一女人名曰离意，结跏趺坐，以普月离垢光明三昧正受。 现代汉语译本 ‘去’和‘来’都不存在，现在计算过去、现在、未来三世的法，都是空无，所以不可见。刚才文殊菩萨有这样的教言，要前往拜见如来（Tathagata）。那么用什么样的眼睛去观察如来呢？是用肉眼看呢？还是用天眼？如果用肉眼，肉眼是无法看见的。为什么呢？因为肉眼是空性的，空性就什么也看不见。如果用天眼，要知道天眼是没有想念的，不能用想念去观察如来。 文殊菩萨回答说：‘如族姓子（Kulaputra，指善男子）现在所想的，没有如来，也没有经典，没有看见，也没有供养。就像辩积意（Bhāvanācaya，菩萨名）所说的，宁可称说分别言辞。诸佛如来，众生往来供养奉事，都依赖文字，而文字的自性是空性的，因此才是平等，这就是这个道理。如来没有言语，没有根本，没有转变，一切都是自然空性，这两件事都是平等的。如来没有言语，没有根本，没有转变，能够胜任的人可以一起前进，不肯的人就算了，我将独自前往。’ ‘没有形状却显现形状，也不停留在色相上，想要开化众生，所以显现身形而有教导。佛陀不执着于色相的聚集，也不执着于有为法，全部度脱一切数量的限制，导师因此显现身形。’ 《诸佛要集经》卷上 大正藏第 17 册 No. 0810 《诸佛要集经》 《诸佛要集经》卷下 西晋月氏三藏竺法护译 于是，文殊师利菩萨，对于佛法如饥似渴而没有厌倦，独自一人没有同伴，这是佛的神力所致，使得那些大众没有一个人跟随他。文殊师利菩萨如伸展手臂那么短的时间，从忍世界忽然消失不见，到达普光土天王佛（Deva-rāja Buddha）的处所。当时，文殊菩萨绕行三千大千世界七圈，顶礼诸佛后退到一旁。 这时，天王如来右边，有一位名叫离意（Vigatacitta）的女人，结跏趺坐，以普月离垢光明三昧（Samantamukta-candra-vimalaprabhāsa-samādhi）进入正定。
English
English version ‘Going’ and ‘coming’ do not exist; now, calculating the laws of the three times—past, present, and future—all are empty and without substance, therefore they cannot be seen. Just now, Mañjuśrī (文殊菩萨) had this teaching, intending to go and see the Tathagata (如来). With what kind of eyes does one observe the Tathagata? With the physical eye? Or with the heavenly eye? If with the physical eye, the physical eye cannot see. Why? Because the physical eye is empty, and emptiness sees nothing. If with the heavenly eye, know that the heavenly eye has no thought; one cannot use thought to observe the Tathagata. Mañjuśrī (文殊菩萨) replied: ‘As the Kulaputra (族姓子, a virtuous man) now thinks, there is no Tathagata (如来), nor are there scriptures, no seeing, and no offering. As Bhāvanācaya (辩积意, name of a Bodhisattva) said, it is better to speak of discriminating words. All Buddhas and Tathagatas, beings coming and going to make offerings and serve, all rely on words, and the nature of words is emptiness; therefore, it is equality, and this is the reason. The Tathagata has no speech, no origin, no transformation; all is naturally empty. These two things are all equal. The Tathagata has no speech, no origin, no transformation; those who are capable can advance together; those who are unwilling may stop, and I will go alone.’ ‘Without form, yet manifesting form, also not dwelling in color, desiring to enlighten beings, therefore manifesting a body and having teachings. The Buddha does not cling to the assembly of forms, nor does he cling to conditioned phenomena, completely delivering all limitations of number; therefore, the guide manifests a body.’ The Collection of Essential Teachings of All Buddhas, Scroll 1 Taisho Tripitaka, Volume 17, No. 0810, The Collection of Essential Teachings of All Buddhas The Collection of Essential Teachings of All Buddhas, Scroll 2 Translated by the Tripiṭaka Master Zhu Fahu (竺法护) of the Yuezhi (月氏) during the Western Jin Dynasty Then, Mañjuśrī Bodhisattva (文殊师利菩萨), hungry and thirsty for the Dharma without weariness, alone without companions, was empowered by the Buddha's divine power, causing none of the assembly to follow him. Mañjuśrī Bodhisattva, in the time it takes to stretch out an arm, suddenly disappeared from the Saha World (忍世界) and arrived at the place of Deva-rāja Buddha (天王佛) in the Land of Universal Light. At that time, Mañjuśrī Bodhisattva circumambulated the three thousand great thousand worlds seven times, prostrated to all the Buddhas, and retreated to one side. At that time, to the right of Deva-rāja Tathagata (天王如来), there was a woman named Vigatacitta (离意), sitting in the lotus position, in the Samantamukta-candra-vimalaprabhāsa-samādhi (普月离垢光明三昧). --------------------------------------------------------------------------------