Chinese
如来于是三千大千世界作佛事如是。目连！如汝辈不尽悉现。所以者何？弟子不能及持，以是故不能悉现。 “复次目连！于是三千大千世界百拘利四天下世界，彼如来随一切意而为说法。复次有四天下世界，如梵天形像被服而为说法，彼世界如来不出家除须发。复次有如释提桓因形体被服而为说法；或如日天王形体被服而为说法；或复如遮迦越王形体被服而为说法。如是比，目连！于是三千大千世界中，如一切人之所愿而为说法，如是比无央数。复有异无央数，不可计数佛刹土，所为一切弟子、缘一觉所不能及知。譬如目连！月宫殿、日宫殿，日月天各坐其殿，亦复不出亦复不入，坐照见天下。如是目连！佛世尊亦不从是起，亦不到彼坐，悉见不可计佛刹悉皆示现，随一切人上中下之所愿，皆养护之而为说法。” 是贤者大目揵连白佛言：“何所审是佛世尊者？若忉利天、若阎浮利、若天宫、若三千世界？此彼四天下世界，复异世界说法，乃尔所世界，何所审是佛者？我曹当云何知无极大嚫之议、大界之服？云何得知？目连所问如是。世尊！” 佛告大目揵连言：“如汝所问，能受持不？今为汝说之。目连！譬如幻师化作人，若男子若女人，何所审是男女者？” 目连白佛言：“无有审是 现代汉语译本：如来在三千大千世界中就是这样行佛事的。目连（Maudgalyayana）！像你们这样的弟子不能完全显现出来。这是什么原因呢？因为弟子们的能力不足以领受和保持，所以不能完全显现。 ‘再者，目连！在这三千大千世界中的百拘利（一百亿）个四天下世界里，如来随顺一切众生的意愿而为他们说法。还有一些四天下世界，如来以梵天（Brahma）的形象和服饰为他们说法，那些世界的如来不出家，不剃除须发。还有的如来以释提桓因（Śakra Devānām Indra，帝释天）的形体和服饰为他们说法；或者以日天王（Sūrya）的形体和服饰为他们说法；或者以遮迦越王（cakravartin，转轮圣王）的形体和服饰为他们说法。像这样，目连！在这三千大千世界中，如来随顺一切人的愿望而为他们说法，像这样无央数（无数）。还有另外的无央数，不可计数的佛刹土，如来所做的一切，弟子和缘一觉（Pratyekabuddha，辟支佛）都不能完全知晓。譬如目连！月宫殿、日宫殿，日月天（Candra, Sūrya）各自坐在自己的宫殿里，既不出来也不进去，就坐在那里照见天下。像这样，目连！佛世尊也不从这里起身，也不到那里去坐，就能看到不可计数的佛刹，全部都示现出来，随顺一切人上、中、下等的愿望，都养护他们而为他们说法。’ 贤者大目犍连（Mahāmaudgalyāyana）对佛说：‘哪里才是佛世尊真实所在呢？是忉利天（Trāyastriṃśa）、是阎浮利（Jambudvīpa）、是天宫、还是三千世界？这些其他的四天下世界，还有其他世界说法，有那么多的世界，哪里才是佛真实所在呢？我们应当如何得知无极大嚫（无上的供养）的意义、大界（伟大的境界）的服饰？如何才能得知？目连所问就是这些。世尊！’ 佛告诉大目犍连说：‘像你所问的，你能接受和保持吗？现在我为你解说。目连！譬如幻术师变化出人，无论是男子还是女人，哪里才是真实的男女呢？’ 目连对佛说：‘没有真实的。’
English
English version: Thus, the Tathagata performs the deeds of a Buddha in the three thousand great thousand worlds. Maudgalyayana! Disciples like you cannot fully manifest all of this. Why is that? Because the disciples' capacity is insufficient to receive and maintain it, therefore it cannot be fully manifested. 'Furthermore, Maudgalyayana! In the hundreds of kotis (hundreds of millions) of four-continent worlds within these three thousand great thousand worlds, the Tathagata teaches according to the wishes of all beings. Moreover, in some four-continent worlds, the Tathagata teaches in the form and attire of Brahma. In those worlds, the Tathagata does not leave home, nor does he shave his beard and hair. In other worlds, the Tathagata teaches in the form and attire of Śakra Devānām Indra (Lord Indra); or in the form and attire of Sūrya (the Sun God); or in the form and attire of a cakravartin (Wheel-Turning King). Like this, Maudgalyayana! In these three thousand great thousand worlds, the Tathagata teaches according to the wishes of all people, in such countless ways. And there are other countless, immeasurable Buddha-lands, where everything the Tathagata does cannot be fully known by disciples or Pratyekabuddhas (Solitary Buddhas). For example, Maudgalyayana! The lunar palace and the solar palace, Candra (the Moon God) and Sūrya (the Sun God) each sit in their respective palaces, neither coming out nor going in, yet they sit there and illuminate the world. Likewise, Maudgalyayana! The Buddha-World Honored One does not rise from here, nor does he go there to sit, yet he sees immeasurable Buddha-lands, all of which are manifested, according to the wishes of all people, whether superior, middling, or inferior, nurturing them all and teaching them the Dharma.' The worthy Mahāmaudgalyāyana said to the Buddha: 'Where is the true abode of the Buddha-World Honored One? Is it in Trāyastriṃśa Heaven, Jambudvīpa, the heavenly palaces, or the three thousand worlds? These other four-continent worlds, and the teachings in other worlds, with so many worlds, where is the true abode of the Buddha? How should we know the meaning of immeasurable dāna (supreme offering), the attire of the great realm (great state)? How can we know? These are the questions of Maudgalyayana. World Honored One!' The Buddha told Mahāmaudgalyāyana: 'As you have asked, can you receive and maintain it? Now I will explain it to you. Maudgalyayana! For example, a magician conjures up people, whether male or female, where is the true male or female?' Maudgalyayana said to the Buddha: 'There is no true one.' --------------------------------------------------------------------------------
Chinese
者。何以故？是幻咒术力之所成，于是无有持。” 佛语目连：“是幻谁之所化？是幻能所作耶？” 目连白佛言：“可作。世尊！” 佛语目连：“如是一切诸法如幻化而无持，在所作为。如是目连！幻师所化术力所成化幻，多有所作为，是幻皆等无有持。如是目连！如来以智慧，一切诸刹而等示现，如是皆悉无持，为一切所作而常等，如是为佛事，以是故为大无极达嚫。如是等所为之大报，如，目连！诸佛世尊皆一等无若干。如是比，目连！诸法常等住；如诸法等住，成道亦尔！法界而无持亦不若干。目连！汝熟思惟，如来于广远谛寻迹求佛，能化作恒边沙如来三十二相一等无异，亦能令说法六十众事所说同声，是诸如来悉皆知一切人心之所行；是诸如来皆悉知一切人当得解脱者，如解脱印印六情根而为说法，令稍稍得满智；是诸如来为一切现说法，以一切闻之皆奉行，等知诸苦皆尽；是诸如来有三事变化说法为四面等说法；是诸如来悉现诸佛事。于目连意云何？乃尔所诸佛何所审是最持者？如来幻幻，如来何者为持？” 目连白佛言：“于是中如来无有能得知持者。何以故？如怛萨。如怛萨所作而无增减，于怛萨无若干作，若色、若像、若报答、若慧、若神足、若说法、若脱一切人。 现代汉语译本：‘这是什么缘故呢？’因为这是幻术咒语的力量所造成的，因此没有真实的主持者。 佛告诉目连：‘这个幻象是谁变化出来的？这个幻象能够自己产生作用吗？’ 目连回答佛说：‘可以产生作用的，世尊！’ 佛告诉目连：‘像这样，一切诸法都如幻化一般没有真实的主持者，却能有所作为。就像这样，目连！幻术师所变化的幻象，由幻术的力量所成就，能够产生许多作用，但这些幻象都是一样的，没有真实的主持者。就像这样，目连！如来以智慧，将一切诸佛刹土都平等地示现出来，这些示现也都没有真实的主持者，却能为一切众生有所作为而且恒常平等，这就是佛的事业，因此被称为大无极的供养。像这样所作的大报，就像，目连！诸佛世尊都是一样的，没有差别。就像这样比喻，目连！诸法恒常平等地存在；就像诸法平等地存在，成道也是如此！法界没有真实的主持者，也没有差别。目连！你仔细地思考，如来在广阔深远的地方寻找佛的踪迹，能够变化出恒河沙数般的如来，三十二相完全一样没有差异，也能让他们说法，六十种音声所说的内容都相同，这些如来都知道一切人心中的想法；这些如来都知道一切人应当得到解脱，就像用解脱的印记印在六根上而为他们说法，让他们渐渐地得到圆满的智慧；这些如来为一切众生示现说法，一切听到的人都奉行，平等地知道一切痛苦都已灭尽；这些如来有三种变化，说法时向四面八方平等地说法；这些如来都示现诸佛的事业。在目连你看来怎么样？这么多的佛，哪个才是最真实的主持者呢？如来幻化如来，哪个如来是真实的主持者呢？’ 目连回答佛说：‘在这些如来中，没有能够得知谁是主持者的。这是什么缘故呢？就像怛萨（Tathata，如如）。就像怛萨所作的，没有增加也没有减少，在怛萨中没有不同的作用，无论是色、无论是像、无论是报答、无论是智慧、无论是神足、无论是说法、无论是使一切人解脱。’
English
English version: 'What is the reason for this?' Because it is formed by the power of illusionary spells, therefore there is no real holder. The Buddha said to Maudgalyayana (Maudgalyayana): 'Who conjured this illusion? Can this illusion produce effects by itself?' Maudgalyayana replied to the Buddha: 'It can produce effects, World Honored One!' The Buddha said to Maudgalyayana: 'Like this, all dharmas (dharmas) are like illusions, without a real holder, yet they can produce effects. Just like this, Maudgalyayana! The illusions conjured by illusionists, achieved by the power of illusionary spells, can produce many effects, but these illusions are all the same, without a real holder. Just like this, Maudgalyayana! The Tathagata (Tathagata), with wisdom, equally manifests all Buddha-lands (Buddha-lands), and these manifestations also have no real holder, yet they can act for all beings and are always equal. This is the work of the Buddha, therefore it is called the great limitless offering. The great reward produced by such actions is like, Maudgalyayana! All Buddhas, World Honored Ones, are the same, without difference. Just like this analogy, Maudgalyayana! All dharmas constantly exist equally; just as all dharmas exist equally, so is the attainment of enlightenment! The Dharma-realm (Dharma-realm) has no real holder and is not different. Maudgalyayana! You should carefully consider that the Tathagata, in the vast and distant places, seeks the traces of the Buddha, and can transform into as many Tathagatas as there are sands in the Ganges River, with the thirty-two marks (thirty-two marks) being completely the same without difference. He can also make them preach the Dharma, with the sixty kinds of sounds (sixty kinds of sounds) speaking the same content. These Tathagatas all know the thoughts in the minds of all people; these Tathagatas all know who should attain liberation, just like imprinting the six senses (six senses) with the seal of liberation and preaching the Dharma to them, gradually allowing them to attain complete wisdom; these Tathagatas manifest and preach the Dharma for all beings, and all who hear it practice it, equally knowing that all suffering has ended; these Tathagatas have three kinds of transformations, preaching the Dharma equally in all four directions; these Tathagatas all manifest the deeds of the Buddhas. What do you think, Maudgalyayana? Among so many Buddhas, which one is the most real holder? The Tathagata transforms the Tathagata, which Tathagata is the real holder?' Maudgalyayana replied to the Buddha: 'Among these Tathagatas, there is no one who can know who the holder is. What is the reason for this? It is like Tathata (Tathata). Just like what Tathata does, there is no increase or decrease, and in Tathata there are no different actions, whether it is form, whether it is image, whether it is reward, whether it is wisdom, whether it is supernatural powers, whether it is preaching the Dharma, whether it is liberating all people.' --------------------------------------------------------------------------------
Chinese
如是如来！于是众事不能若干说。如是目连！所作如是！作如是见，如化幻分诸法亦尔！是故诸法无有持无若干。” “如此，目连！化幻分，知诸法亦尔！凡人于此不能作若干，乃况诸佛世尊！何以故？目连！一切诸法习于空故，念厌，不用欲不欲、若有若无，即住其中，能所作如所得，于法界亦不起亦不灭。目连！如法界，如来皆见、皆知、皆觉。如是目连！如令阎浮利地人满其中，如来示现，示现变化，若作如来、若作比丘僧！其人展转不自知为如来、若比丘僧。置是阎浮利中人。目连！满是四天下若天、若人及蜎蜚蠕动之类，诸可所生者。目连！尔所人皆住佛前，乃尔久远前世是一切皆住于佛前，皆现如来、若比丘，展转不相知。复置是四天下。目连！于是三千大千刹土中，一切蜎蜚蠕动之类满其中，皆令得人身，得人身已皆令一等。如是，目连！得人身，得人身已皆一种类，皆现如来、比丘僧，展转不相知。 “目连！复置是三千大千刹土人民。如是目连！东方恒边沙刹土，东方、南方、西方、北方、四维、上方下方，如是十方一切诸世界，是为甚多不可计界，都普一切皆令得作人身。得作人身已，如是人辈，目连！如来一种类，一一皆使如如来，皆复作比丘僧！如是辈展转复不能自知。 现代汉语译本： ‘确实是如来！’因此，众多事情不能用各种方式来说明。‘确实是目连（Maudgalyayana，佛陀十大弟子之一，以神通著称）！’所做之事就是这样！产生这样的见解，如同变化和幻象一样，诸法也是如此！所以诸法没有执持，也没有各种差别。 ‘像这样，目连！如同变化和幻象一样，明白诸法也是如此！凡夫俗子对此不能做任何改变，更何况是诸佛世尊！为什么呢？目连！一切诸法都习惯于空性，念头止息，不用欲望或不欲望、若有若无来对待，就安住其中，能做的就像所得到的，对于法界也不生起也不灭亡。目连！如法界一样，如来都能看见、都能知道、都能觉悟。像这样，目连！假如阎浮提（Jambudvipa，四大部洲之一，通常指我们所居住的这个世界）的人都充满其中，如来显现，示现变化，或者化作如来，或者化作比丘僧（bhiksu-samgha，佛教僧团）！这些人辗转相见却不知道对方是如来，还是比丘僧。先放下这阎浮提的人。目连！充满这四天下（Sumeru，须弥山为中心的四大洲）的天人、人类以及所有蜎飞蠕动的生物，所有可以出生的生命。目连！这么多人全都住在佛前，乃至如此久远的前世，他们一切都住在佛前，都显现为如来或者比丘，辗转相见却互不相识。再放下这四天下。目连！在这三千大千刹土（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙观中的一个大世界）中，一切蜎飞蠕动的生物都充满其中，都让他们得到人身，得到人身之后都让他们变得一样。像这样，目连！得到人身，得到人身之后都成为同一种类，都显现为如来、比丘僧，辗转相见却互不相识。 ‘目连！再放下这三千大千刹土的人民。像这样，目连！东方恒河沙数般的刹土，东方、南方、西方、北方、四维（四个角落）、上方下方，像这样十方一切诸世界，这是非常多不可计数的界，全部都让他们得到人身。得到人身之后，这些人，目连！如来使他们成为同一种类，每一个都让他们像如来一样，也都化作比丘僧！这样的人们辗转相见也无法认出彼此。’