English
English version: What is the reason for this? It is because all dharmas (phenomena, teachings) are actually without anything that can be truly seen.' At that time, the Buddha (Buddha) again asked Manjushri (Manjushri, the Bodhisattva of Wisdom): 'With what kind of eyes do you wish to see the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) with unobstructed passage? With what kind of ears do you wish to hear the sutras (discourses) spoken by the Tathagata with clarity and thoroughness?' Manjushri remained silent and without words. At that time, the other Bodhisattvas (Bodhisattva, beings on the path to Buddhahood) in the assembly each thought in their minds: 'Manjushri is truly incapable of answering the Dharma (Dharma, the teachings) questions asked by the Tathagata. What is the reason for this? It is because he remains silent and without words to the questions that the Tathagata has just posed.' The Tathagata, King of Gods (Tathagata), knowing the thoughts in the minds of the Bodhisattvas, told the Bodhisattvas: 'Stop, sons of good families! Do not think that Manjushri's wisdom is insufficient. What is the reason for this? It is because he has mastered profound Dharma-acceptance, and is fully equipped with skillful means and wisdom. There is nothing that he does not understand, and his wisdom surpasses the void. He remains silent and without words to answer the Tathagata for a profound reason.' The Bodhisattvas asked: 'Yes, World-Honored One (Bhagavan, 'Blessed One', an epithet of the Buddha)! With what intention do you investigate and elucidate the meaning of wisdom, and pose such a question?' The World-Honored One told them: 'Yes, sons of good families! Manjushri thought to himself: 'If I were to say that there are such eyes and ears that can see and hear, then one would be attached to permanence; if I were to say that there are no eyes and ears, then one would fall into annihilation. Attachment to annihilation and attachment to permanence both fail to understand the Dharma. One who is truly in accordance with the Dharma neither falls into annihilation nor is attached to permanence. One who neither falls into annihilation nor is attached to permanence is without arising, and without arising there are no words.' Therefore, Manjushri considered the question difficult to answer, so he remained silent and without words, and this is his answer to the Buddha.' When these words were spoken, six hundred Bodhisattvas attained the Acceptance of the Non-arising of Dharmas (anutpattika-dharma-ksanti, the patient acceptance of the non-arising of all phenomena). At that time, the World-Honored One told Manjushri: 'You are attached and hindered by three things, and therefore you were sent to the summit of Mount Iron Ring (Mount Iron Ring). Moreover, you also asked: 'For what reason has the Liyi woman (Liyi woman) left her female body, existing alone and not emerging?' This Liyi woman is now in the Samadhi (Samadhi, a state of meditative concentration) of Universal Moon, Free from Defilement, and Radiant Light (Puyue Ligou Guangming Samadhi). Her mind is forever without thoughts. Whether the Buddhas come or do not come, whether they speak the Dharma or do not speak it, she has no thought of the Buddha, nor of the Dharma, nor of the self. She has eliminated all thoughts and delusions. This woman abides in this --------------------------------------------------------------------------------
Chinese
定，普闻十方无央数垓百千亿载现在佛土诸佛说法，而无所著。所可听受为他人说。有此女身不从此刹到他佛土，在诸刹土无刹土想，处于诸佛无诸佛想，闻所说法无经典想，无吾我想、无他人想，犹月宫殿未曾动移下于人间，光明普照靡不见者。月之所照不念远近，亦无想念：‘我当照某，若不照也。’此女如是，住三昧定，现于无量无际世界，度脱开化无数众生，所可显现诸佛国土，不想众生等说经典。佛于一劫复过一劫，咨嗟叹此离意女德，不能尽畅得其边际。其女功勋不可思议，巍巍若斯！” 文殊白佛：“其此佛土诸菩萨众亿百千垓，诸佛会时，徙诸菩萨着他界乎？如我见遣耶！” 佛言：“且默，文殊师利！无得称限如来圣慧，亦勿平相如来变化之所建立。所以者何？此，文殊师利！三千大千世界充备诸佛，犹如甘蔗竹芦稻麻丛林，诸如来集其数若斯。于此刹土，诸菩萨众，天、龙、鬼神、犍沓和、阿须伦、迦留罗、真陀罗、摩休勒、人与非人，无一见者，唯见于吾一如来身，亦复不闻诸佛说法，但见吾身颁宣道化。文殊且观，如来至真之所建立，神足变化不可称限，其身微妙诸佛充满，三千大千世界靡不周遍，诸菩萨众则以道眼见一如来，岂况余人，欲得见乎未之有也？诸天、龙、神、犍 沓和等及人非人，游此三千大千世界，周旋往来立坐卧寐，寂寞澹泊威仪礼节，所行齐整亦不妨碍，诸如来身无有限蔽。 “是故，文殊当造斯观，诸如来等则为法身，无有色像，佛身无漏，诸漏已尽亦无有身，观之无类，无生无起，无见无闻，无意无处，亦如虚空，无有诸漏，无因缘根，无像无见不可捉持，欲睹虚空而不可见，无有五眼。何谓五眼？一曰、天眼；二曰、肉眼；三曰、慧眼；四曰、法眼；五曰、佛眼。其虚空者假有名耳，其如来身亦复如是，无漏无色亦无见者，无有根也。无见如来，佛无五眼，如来至真假有名矣，则无所应。文殊！观此诸如来众，神足变化，身如虚空，而反随时示现色身三十二相八十种好。 “文殊师利！向者所见诸如来身，悉是诸佛威神建立之所感动。所以者何？用仁者故，当显无极深妙法教。” 时彼佛土诸会菩萨，异口同音举声赞曰：“至未曾有惊喜悦豫，诸佛世尊，威神变化巍巍若此。十方如来皆来会斯，充满佛土。吾等菩萨，不见一佛，不忆形响，谁来谁去，何所解说分别经谊？但共见此一如来尊。唯愿大圣！今睹大乘无极圣慧，一一人故，恒边沙劫地狱见煮，行菩萨道宜忍此患，不当违舍如是比慧。” 文殊师利问天王佛：“今此女子，发无 现代汉语译本： 沓和等以及人和非人，游历这三千大千世界，周旋往来，或站立，或坐卧，或睡眠，寂静淡泊，威仪礼节，所行之事整齐划一，也不妨碍（他们），诸如来的身体没有有限的遮蔽。 ‘因此，文殊（Manjusri，菩萨名）应当造作这样的观想，诸如来等同于法身，没有色相，佛身没有漏失，各种烦恼已经断尽，也没有身体，观想起来没有类别，没有生，没有起，没有见，没有闻，没有意，没有处所，也像虚空一样，没有各种烦恼，没有因缘根，没有形象，没有见解，不可捉摸把持，想要看到虚空却不可见，没有五眼。什么是五眼？一是天眼，二是肉眼，三是慧眼，四是法眼，五是佛眼。那虚空只是假名而已，那如来的身体也像这样，没有漏失，没有色相，也没有能见者，没有根源。没有能见如来的（事物），佛没有五眼，如来至真，只是假名而已，因此没有什么需要回应的。文殊！观察这些如来众，神足变化，身体像虚空一样，却反过来随时示现色身三十二相八十种好。’ ‘文殊师利（Manjusri，菩萨名）！先前所见到的诸如来身，都是诸佛威神建立所感动的。为什么呢？因为仁者的缘故，应当显现无极深妙的法教。’ 当时，那个佛土的各位菩萨，异口同声地高声赞叹说：‘真是前所未有，惊喜悦豫，诸佛世尊，威神变化如此巍峨盛大。十方如来都来集会于此，充满佛土。我们这些菩萨，不见一佛，不忆形响，谁来谁去，用什么来解说分别经义？但共同见到这一如来尊。唯愿大圣！如今得见大乘无极圣慧，为了每一个人，即使恒河沙劫在地狱中被煮，行菩萨道也应当忍受这种苦难，不应当违背舍弃这样的智慧。’ 文殊师利（Manjusri，菩萨名）问天王佛：‘现在这个女子，发（起）无
English
English version: Together with Tapah (name of a being) and others, including humans and non-humans, they travel through this three thousand great thousand worlds, moving around, standing, sitting, lying down, or sleeping, in stillness and tranquility, with dignified manners and proper etiquette. Their actions are orderly and do not hinder (them). The bodies of all Tathagatas (如来，another name for Buddha) have no limited obscurations. ‘Therefore, Manjusri (文殊，a Bodhisattva's name) should cultivate this contemplation. The Tathagatas (如来，another name for Buddha) are equivalent to the Dharmakaya (法身，Dharma body), without form or appearance. The Buddha's body has no outflows, all defilements have been exhausted, and there is also no body. Contemplating it, there is no category, no birth, no arising, no seeing, no hearing, no intention, no place. It is like empty space, without any outflows, without causal roots, without image, without seeing, and cannot be grasped or held. One desires to see empty space but cannot see it, and there are no Five Eyes. What are the Five Eyes? First is the Deva Eye (天眼，divine eye), second is the Flesh Eye (肉眼，physical eye), third is the Wisdom Eye (慧眼，eye of wisdom), fourth is the Dharma Eye (法眼，eye of Dharma), and fifth is the Buddha Eye (佛眼，eye of Buddha). That empty space is merely a provisional name, and the body of the Tathagata (如来，another name for Buddha) is also like this, without outflows, without form, and without a seer, without roots. There is no seeing of the Tathagata (如来，another name for Buddha). The Buddha has no Five Eyes. The Tathagata (如来，another name for Buddha) is supremely true, merely a provisional name, and therefore there is nothing to respond to. Manjusri! Observe these Tathagata (如来，another name for Buddha) assemblies, with their supernatural powers and transformations, their bodies like empty space, yet they manifest colored bodies with the thirty-two major marks and eighty minor marks at any time.’ ‘Manjusri (文殊，a Bodhisattva's name)! The bodies of the Tathagatas (如来，another name for Buddha) previously seen are all moved by the establishment of the Buddhas' majestic power. Why is that? Because of the sake of the benevolent, the profound and subtle Dharma teachings of the ultimate should be revealed.’ At that time, the Bodhisattvas (菩萨，enlightenment being) in that Buddha-land, with one voice, praised aloud: ‘It is unprecedented, joyful, and delightful. The Buddhas, World Honored Ones, have such majestic and powerful transformations. The Tathagatas (如来，another name for Buddha) of the ten directions all come to assemble here, filling the Buddha-land. We Bodhisattvas (菩萨，enlightenment being) do not see a single Buddha, do not recall form or sound. Who comes, who goes, what is used to explain and differentiate the meaning of the scriptures? But we all see this one Tathagata (如来，another name for Buddha) Honored One. We only wish, Great Sage! Now we see the Great Vehicle's (大乘，Mahayana) ultimate sacred wisdom. For the sake of each individual, even if we are boiled in hell for countless kalpas (劫，aeon), we should endure this suffering while practicing the Bodhisattva Path (菩萨道，Bodhisattva path), and we should not violate or abandon such wisdom.’ Manjusri (文殊，a Bodhisattva's name) asked the Devaraja Buddha (天王佛，Deva King Buddha): ‘Now, this woman, initiates no’ --------------------------------------------------------------------------------
Chinese
上正真道心以来久如？所行寂寞誓愿高远，定意若斯？” 佛言：“发无上正真道意以来，不可计也，勤力怀信常无放逸，施戒忍精进一心智慧，具足佛道，所行已备，随诸佛教。于过去佛殖众德本，供养无数亿百千垓诸大圣尊。 “文殊师利！今此女子从三昧起，仁可问之，发道意来，为能久如？当见发遣。” 于是，文殊师利闻佛教诏，即从坐起，到其女所，至心弹指，謦扬大音，欲令女起，其女寂静三昧不兴。文殊师利即如其像，变无限身益高弹指，其弹指声，闻于十方无数世界，女亦寂静不从定起。于时文殊即如色像，三昧正受现大神足，三千大千世界所有众生，世间人民、诸天、龙、鬼神、犍沓和等，亿百千垓，一切妓乐不鼓自鸣，及复亦化琴瑟筝笛万种之妓，俱时同作演柔软音，清明和雅悲哀之声，其乐各各宣无数响，彻闻十方无量世界，不能令女从三昧起。 时于十方今现在佛边，诸侍者各各问佛：“今日何故，诸大乐音无数无量，清和之声闻诸佛土？其音柔软，悲哀之曲，莫不欢然。” 于时诸佛各谓侍者：“有族姓子！普光世界天王如来，其土有女名曰离意，在佛右面，普月离垢光明三昧而正受矣。有菩萨名文殊师利，被大德铠过不退转，欲令此女从三昧觉故，感 现代汉语译本： ‘您发起无上正真道心有多久了？所修行的寂静之道，誓愿如此高远，心意如此坚定？’ 佛说：‘发起无上正真道意以来，已经不可计数了。她勤奋努力，心怀信念，从不懈怠，布施、持戒、忍辱、精进、一心、智慧，具足佛道，所修行的已经完备，遵循诸佛的教诲。在过去诸佛那里种下众多功德之本，供养了无数亿百千垓诸大圣尊。’（垓：古代数字单位，相当于10的20次方） ‘文殊师利！（Manjusri，智慧的象征）现在这位女子从三昧（Samadhi，佛教中的一种精神集中状态）中醒来，你可以问问她，发起道意以来，有多久了？到时候让她离开这里。’ 于是，文殊师利听到佛的教诲，立即从座位上起身，来到那位女子所在的地方，至诚地弹指，发出洪亮的声音，想要让她从三昧中醒来，但那位女子仍然寂静无声，三昧之境没有动摇。文殊师利于是像她一样，变化出无数化身，更加高声地弹指，那弹指的声音，传遍十方无数世界，那位女子仍然寂静无声，没有从禅定中醒来。当时文殊师利就以原来的形象，以三昧正受的状态，显现大神足通，三千大千世界所有众生，世间人民、诸天（Deva，天神）、龙（Naga，印度神话中的蛇神）、鬼神、犍沓和（Gandharva，天上的乐神）等，亿百千垓，一切乐器不敲自鸣，并且还幻化出琴瑟筝笛等各种乐器，同时演奏出柔和的音乐，清澈明亮，和谐优雅，充满悲悯之声，每种乐器都发出无数种声音，响彻十方无量世界，仍然不能让那位女子从三昧中醒来。 这时，在十方现在佛的身边，各位侍者各自问佛：‘今天是什么缘故，有如此众多无量的乐音，清澈和谐的声音传遍诸佛国土？那音乐柔和，曲调悲悯，令人欢喜。’ 这时，诸佛各自对侍者说：‘有善男子！普光世界的天王如来（Tathagata，如来是佛的称号之一），他的国土中有一位女子，名叫离意（Liyi），在佛的右边，处于普月离垢光明三昧的正受状态。有一位菩萨名叫文殊师利，身披大德铠甲，永不退转，想要让这位女子从三昧中觉醒，所以感应到了这些乐音。’