Chinese
及诸声闻，于无央数阿僧祇劫所不能得，亦无逮者，亦无当得。一切愚痴凡夫之士，独能得耳。为何所得？得我人寿及命意识、断灭计常、得淫怒痴，诸佛世尊所不得者。所谓得者道所不兴，无所生者而反使生。是故，天子！一切愚痴凡夫之士所可得者，诸佛菩萨弟子缘觉所不能逮。” 诸佛说是诸佛要集时，各还本处。于是天王如来心自念言：“吾可现应，使文殊师利还诣此乎！”时天王佛则舍神足，从其右掌演紫金光，其明照于文殊师利绕之七匝，于文殊师利顶上不现。 文殊师利寻即知之，天王如来念欲相见。文殊因告光明幢曰：“当往俱至天王如来，稽首作礼咨受所问深妙之义，今说法门。” 天子答曰：“善哉！行矣，宜知是时。” 文殊师利发意之顷，光明幢俱，铁围山顶忽然不见，寻住天王如来之前，稽首足下右绕三匝，退住一面叉手恭立；十方世界诸天子等，亦复如是也。 文殊师利白天王佛：“若善男子及善女人，俱殖德本修深妙法，不当怀疑，成已法器一切蒙恩。所以者何？见诸大圣逾于龙象，又诸大圣既共会焉！吾在于外不得预数，离于如是辈深妙法义，其离意女身续独存，专坐于斯而不动移，不见退去；如我见遣咨嗟如此，无极微妙经典之要，我反徙住铁围 现代汉语译本：还有那些声闻乘的修行者，在无数阿僧祇劫（asaṃkhya-kalpa，极长的时间单位）中都无法获得的境界，也无法达到，也无法将来获得。只有那些愚痴的凡夫俗子才能获得。他们获得什么呢？获得对‘我’、‘人’、‘寿命’以及‘命’和‘意识’的执着，获得断灭论和常见论的邪见，获得淫欲、嗔怒、愚痴等烦恼，这些都是诸佛世尊所不能获得的。他们所谓的‘获得’，是指那些与正道背道而驰，本来没有的东西反而使之产生。所以，天子！一切愚痴凡夫俗子所能获得的，都是诸佛、菩萨、弟子、缘觉所不能达到的。” 诸佛说完这些诸佛要集的重要内容后，各自回到原来的地方。这时，天王如来心中想：‘我可以显现神通，让文殊师利菩萨回到这里来！’当时，天王佛就舍弃了神足通，从他的右掌中放出紫金色的光芒，这光芒照耀着文殊师利菩萨，围绕他七圈，然后在文殊师利菩萨的头顶上消失。 文殊师利菩萨立刻就知道，这是天王如来想要见他。文殊师利菩萨于是告诉光明幢菩萨说：‘我们应当一起去拜见天王如来，恭敬地接受他所提出的深奥微妙的义理，现在就开始说法。’ 天子回答说：‘很好！出发吧，应该知道时机。’ 文殊师利菩萨发起这个念头的时候，就和光明幢菩萨一起，忽然从铁围山顶消失不见，立刻来到天王如来面前，头面接足，右绕三圈，然后退到一边，合掌恭敬地站立；十方世界的诸天子等，也都是这样。 文殊师利菩萨对天王佛说：‘如果善男子和善女人，共同种下德行的根本，修习深奥微妙的佛法，就不应该怀疑，已经成为法器的人都会蒙受恩泽。为什么呢？因为他们见到的诸位大圣，超越了龙象（比喻非常殊胜），而且诸位大圣已经聚集在这里了！我身在外，不能参与其中，远离了如此深奥微妙的法义，那个执着于女身的人却独自存在，专心坐在这里而不动摇，不见她退去；就像我被派遣来请教，赞叹如此无极微妙经典的要义，我反而被迁到铁围山。’
English
English version: And those Śrāvakas (hearers), what they cannot obtain in countless asaṃkhya-kalpas (incalculable eons), they cannot reach, nor will they ever attain. Only foolish ordinary beings can obtain them. What do they obtain? They obtain attachment to ‘self,’ ‘person,’ ‘lifespan,’ and ‘consciousness,’ the wrong views of annihilationism and eternalism, and afflictions such as lust, anger, and delusion, which the Buddhas, World Honored Ones, cannot obtain. What they call ‘obtaining’ refers to things that run counter to the right path, causing things that originally do not exist to arise. Therefore, O son of heaven! What foolish ordinary beings can obtain, the Buddhas, Bodhisattvas, disciples, and Pratyekabuddhas (solitary realizers) cannot reach. When the Buddhas finished speaking these essential points of the Buddhas' assembly, they each returned to their original places. At that time, the Tathāgata (Buddha) Heavenly King thought to himself: ‘I can manifest my spiritual powers and cause Mañjuśrī (Bodhisattva of Wisdom) to return here!’ Then, the Buddha Heavenly King relinquished his supernatural powers and emitted a purple-golden light from his right palm. This light illuminated Mañjuśrī, circling him seven times, and then disappeared on top of Mañjuśrī's head. Mañjuśrī immediately knew that the Tathāgata Heavenly King wanted to see him. Mañjuśrī then said to Bodhisattva Light Banner: ‘We should go together to see the Tathāgata Heavenly King, respectfully receive the profound and subtle meanings he presents, and begin to expound the Dharma (teachings).’ The son of heaven replied: ‘Excellent! Let us go, we should know the right time.’ In the moment Mañjuśrī conceived this thought, he and Bodhisattva Light Banner suddenly disappeared from the summit of Mount Iron Ring and immediately arrived before the Tathāgata Heavenly King. They bowed at his feet, circumambulated him three times to the right, and then retreated to one side, standing with their palms together in reverence; the sons of heaven from the ten directions were also like this. Mañjuśrī said to the Buddha Heavenly King: ‘If good men and good women together plant the roots of virtue and cultivate the profound and subtle Dharma, they should not doubt, and all who have become vessels of the Dharma will receive grace. Why? Because they have seen the great sages, who surpass even dragons and elephants (an analogy for great excellence), and these great sages have gathered here! I am on the outside, unable to participate, separated from such profound and subtle Dharma meanings, while that person attached to the female body exists alone, sitting here intently without moving, not seen to retreat; just as I was sent to inquire and praise the essentials of such an infinitely subtle scripture, I am instead moved to Mount Iron Ring.’ --------------------------------------------------------------------------------
Chinese
山顶。吾自忆念，一旦食顷遍至东方不可计会恒沙佛土，稽首诸佛听所演法执持在心，启问诸佛解决所疑，未曾识念而见发遣处他佛土。诸佛世尊察我志操，尚复相劝颁宣经道，于今大圣反徙我着铁围山顶，因此兴发无极法教，多所欢悦咸共渴仰，饥虚道化若干法教，其心兀兀欲睹如来，而发念言：‘以何等故独徙吾身舍于众会，其离意女安然不出？’复更念言：‘如来至真所演经教不见侵枉，心非不受是我不及，彼所说法非其器故，以故相移住于此耳，独不徙女。’” 天王如来报文殊曰：“诸佛世尊所宣经道，仁者于彼靡不应受。又诸佛世尊道慧玄殊不可攀逮，以是之故不可如常，一等如意演诸佛要集。 “又，文殊师利！向者从忍世界发起来时，心自念言：‘今普光界讲佛要集经典之义，我当往至稽首诸佛听所演法。’当尔之时堕大艰难，在无极倒不顺思想。从彼刹来欲得见佛听所说法，则以三事自着挂碍，怀抱此意至斯佛土。何谓为三？一、得己身；二、得诸佛；三、逮诸法。文殊当知，不可倒行致诸菩萨无碍慧行。于文殊意所趣云何？从古以来，颇有能睹见如来乎？如来宁可复观察耶？” 文殊白佛：“唯然，世尊！真谛观法无有诸佛及与诸法，一切诸法悉无所生，如来无见不可睹佛。 现代汉语译本：山顶。我回忆起，曾经有一次在很短的时间内，就遍至东方无数如恒河沙数般的佛土（Buddhakṣetra，诸佛居住的清净世界），稽首（qǐ shǒu，佛教的一种礼拜仪式，表示极度的尊敬）诸佛，听闻他们所演说的佛法，并牢记在心。我请教诸佛，解决心中的疑惑，从未想过会被发遣到其他的佛土。诸佛世尊（Buddha-loka，对佛的尊称）洞察我的志向和操守，还劝勉我宣扬经道。如今，大圣（对佛的尊称）反而将我迁徙到铁围山（Cakravāḍa，佛教宇宙观中围绕须弥山的铁山）顶，因此兴起了无上的佛法教义，让许多人欢喜，共同渴望和仰慕。我饥渴于佛法的教化，心中思绪万千，想要瞻仰如来（Tathāgata，佛的称号之一），于是心中想：‘因为什么缘故，唯独将我迁徙，舍弃于大众之中，而离意女（指具有智慧的女性）却安然无恙？’我又想到：‘如来至真至纯，所演说的经教不会有任何错误，不是我不接受，而是我的根器不够，他们所说的佛法不适合我，所以才将我迁徙到这里，唯独没有迁徙离意女。’ 天王如来（Deva-Tathāgata，具有天神身份的如来）告诉文殊（Mañjuśrī，文殊菩萨的简称）说：‘诸佛世尊所宣说的经道，你没有不接受的。而且诸佛世尊的智慧玄妙殊胜，不可攀比和企及，因此不能像平常一样，以同等的如意来演说诸佛要集。’ ‘还有，文殊师利（Mañjuśrī，文殊菩萨的尊称）！之前从忍世界（Sahā，指我们所居住的这个充满烦恼和痛苦的世界）出发来的时候，心中想：‘现在普光界（Sarvaprabhā，佛的净土之一）正在讲解佛要集经典的意义，我应当前往稽首诸佛，听闻他们所演说的佛法。’当那个时候，你陷入了巨大的艰难之中，处于无极颠倒不顺的思想状态。从那个佛土来，想要见到佛，听闻佛所说的法，却因为三件事而自我束缚，怀抱着这样的想法来到这个佛土。哪三件事呢？一、执着于自己的身体；二、执着于诸佛；三、执着于诸法。文殊应当知道，不可颠倒行事，以致菩萨的无碍智慧之行受到阻碍。在文殊看来，你认为如何？从古以来，可曾有人能够真正见到如来？如来难道是可以被观察的吗？’ 文殊回答佛说：‘是的，世尊！真谛（Paramārtha，佛教用语，指最高的真理）观法中，没有诸佛以及诸法，一切诸法都没有产生，如来没有可见之相，不可睹见。’
English
English version: Mountain peak. I recall that once, in a very short time, I traveled to countless Buddha-lands (Buddhakṣetra, pure lands where Buddhas reside) in the east, as numerous as the sands of the Ganges. I prostrated (qǐ shǒu, a Buddhist ritual expressing extreme respect) before all the Buddhas, listened to the Dharma they expounded, and kept it firmly in my mind. I asked the Buddhas to resolve my doubts, never imagining that I would be sent to another Buddha-land. The Buddhas, World Honored Ones (Buddha-loka, a respectful title for Buddhas), perceived my aspirations and conduct, and even encouraged me to proclaim the scriptures. Now, the Great Sage (a respectful title for Buddhas) has instead moved me to the summit of Mount Iron Ring (Cakravāḍa, the iron mountains surrounding Mount Sumeru in Buddhist cosmology), thus giving rise to the supreme Dharma teachings, bringing joy to many, who together yearn and admire. I am hungry for the Dharma's teachings, my mind filled with thoughts, wanting to behold the Tathāgata (Tathāgata, one of the titles of a Buddha). So I thought: 'For what reason am I alone moved, forsaken among the assembly, while the Daughter of Meaning (referring to a woman with wisdom) remains safe and sound?' I further thought: 'The Tathāgata is perfectly true and pure, the scriptures he expounds cannot be wrong. It is not that I do not accept, but that my capacity is insufficient. The Dharma they speak is not suitable for me, so I have been moved here, but not the Daughter of Meaning.' The Deva-Tathāgata (Deva-Tathāgata, a Tathāgata with the identity of a deva) said to Mañjuśrī (Mañjuśrī, abbreviation for Mañjuśrī Bodhisattva): 'The scriptures proclaimed by the Buddhas, World Honored Ones, you have not failed to receive. Moreover, the wisdom of the Buddhas, World Honored Ones, is profound and extraordinary, beyond comparison and attainment. Therefore, it cannot be like ordinary matters, expounding the essential teachings of all Buddhas with equal ease.' 'Furthermore, Mañjuśrī (Mañjuśrī, respectful title for Mañjuśrī Bodhisattva)! When you set out from the World of Endurance (Sahā, referring to the world we live in, filled with afflictions and suffering), you thought: 'Now, in the Land of Universal Light (Sarvaprabhā, one of the Buddha's pure lands), they are explaining the meaning of the essential scriptures of the Buddhas. I should go there, prostrate before the Buddhas, and listen to the Dharma they expound.' At that time, you fell into great difficulty, in a state of extreme inverted and unfavorable thoughts. Coming from that Buddha-land, wanting to see the Buddha and hear the Dharma he speaks, you were bound by three things, harboring such thoughts as you came to this Buddha-land. What are the three things? First, attachment to one's own body; second, attachment to the Buddhas; third, attachment to the Dharmas. Mañjuśrī should know that one cannot act in reverse, causing the unobstructed wisdom practice of the Bodhisattvas to be hindered. In Mañjuśrī's view, what do you think? Since ancient times, has anyone been able to truly see the Tathāgata? Can the Tathāgata be observed?' Mañjuśrī replied to the Buddha: 'Yes, World Honored One! In the ultimate truth (Paramārtha, Buddhist term referring to the highest truth), there are no Buddhas and no Dharmas. All Dharmas are without origination. The Tathāgata has no visible form and cannot be seen.' -------------------------------------------------------------------------------- 所以者何？一切诸法悉无所见。”
Chinese
时佛复问文殊师利：“以何等眼通畅之行欲见如来？以何等耳清彻诸义欲听如来所说经典？”文殊师利默然无言。 于时彼会余菩萨众，各心念言：“文殊师利实不堪任答报如来所问法义。所以者何？如来向者有所难问，默而无言。” 天王如来知诸菩萨心之所念，告诸菩萨：“止族姓子！莫观文殊想言不及。所以者何？解深法忍权慧悉备，靡不通达智逾虚空，默然不言以报如来。” 诸菩萨问：“唯诺，世尊！以何等意究畅慧义发遣此问？” 世尊告曰：“是，族姓子！文殊师利心自念言：‘设我报说有此眼耳有所见闻，则计有常；若复说言无眼无耳，则堕断灭。其行断灭及计有常，不晓了法。其如法者，彼无断灭、不计常矣。其不断灭、不计有常，则无所生，其无所生则无言辞。’以故，文殊见所难问，默然无言则为答佛。”说是语时，六百菩萨逮得无所从生法忍。 尔时，世尊告文殊师利：“仁以三事著于挂碍，以故相遣住铁围山顶。又仁复问：‘以何因缘，离意女身独存不出？’是离意女，普月离垢光明三昧而正受矣。心永无念，诸佛来至、若不来耶，为说经法、若不说乎，永无佛想亦不想法，无彼我想，蠲除一切诸念妄想。女住此 现代汉语译本：这是什么原因呢？因为一切诸法实际上都是没有实在可见之物的。 当时，佛陀再次问文殊师利（Manjushri，智慧的象征）: ‘你用什么样的眼睛才能通达无碍地见到如来（Tathagata，佛的称号）？用什么样的耳朵才能清晰透彻地领会如来所说的经典？’ 文殊师利沉默不语。 当时，法会上的其他菩萨（Bodhisattva，追求觉悟的修行者）都在心里想：‘文殊师利实在不能胜任回答如来所问的佛法要义。这是什么原因呢？因为如来刚才提出的问题，他却沉默不语。’ 天王如来（Tathagata，佛的称号）知道这些菩萨心中所想，于是告诉诸位菩萨：‘停止吧，各位善男子！不要认为文殊师利的智慧不足以回答。这是什么原因呢？因为他通达甚深的法忍，权巧方便和智慧都已具备，没有什么不通达的，他的智慧超越虚空。他之所以沉默不语来回答如来，自有其深意。’ 诸位菩萨问道：‘是的，世尊（Bhagavan，佛的称号）！您以什么样的用意来探究通畅智慧的含义，并提出这样的问题呢？’ 世尊告诉他们说：‘是的，各位善男子！文殊师利心里这样想：‘如果我说有这样的眼和耳，能够有所见闻，那就执着于常有；如果我说没有眼和耳，那就落入断灭。执着于断灭和执着于常有，都不能真正理解佛法。真正如法的人，既不落入断灭，也不执着于常有。既不落入断灭，也不执着于常有，那就没有生起，没有生起就没有言辞。’因此，文殊师利认为这个问题难以回答，所以沉默不语，这就是对佛陀的回答。’ 当佛陀说这些话的时候，六百位菩萨证得了无所从生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的深刻理解）。 这时，世尊告诉文殊师利：‘你因为三件事而受到挂碍，所以被遣送到铁围山顶。而且你还问：‘因为什么因缘，离意女（Liyi woman）离开了女身，独自存在而不出来？’这位离意女，正在普月离垢光明三昧（Puyue Ligou Guangming Samadhi，一种禅定状态）中入定。她的心中永远没有念头，诸佛来或不来，为她说经说法或不说，她都没有佛的念头，也没有法的念头，更没有我的念头，她已经去除了一切念头和妄想。这位女子安住于此