English
English version ‘Has one already obtained the Dharma-kshanti (patience, acceptance) of non-origination? Is one close to attaining Buddhahood? Has one attained Samyaksambodhi (perfect enlightenment)?’ At that time, Chandra Deva (the moon god), knowing what Śakra Devānām Indra (the lord of the devas) was thinking, said to Śakra Devānām Indra: ‘Kauśika (another name for Śakra)! For those who have obtained the patience of non-attainment, attaining the seat of Samyaksambodhi is not difficult; for those who have not obtained the patience of non-attainment, they are very far from the seat of Samyaksambodhi.’ Śakra Devānām Indra then asked: ‘Deva! Why do you say this?’ The Deva replied: ‘Kauśika! Those who have already obtained patience can say this; those who have not obtained it cannot approach the seat of Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). Because of obtaining the patience of non-origination, one can say that non-origination is like non-existence; this is the path.’ Śakra Devānām Indra further asked the Deva: ‘From where is the path sought?’ The Deva replied: ‘Kauśika! The path is in the Trailokya (three realms) and is without self; seek the path in this way.’ Śakra Devānām Indra further asked: ‘The three realms are without self; how is it sought?’ The Deva replied: ‘Those who are in accordance with the Dharma do not arise, and after not arising, they do not arise again; one should seek the path in this way. After seeking in this way, it is like seeking without seeking; for those who seek in this way, there is no arising.’ At this time, Śakra Devānām Indra said to the Buddha: ‘It is truly amazing! World-Honored One! What Chandra Deva has said is so profound! From where did he disappear to be born here, and after disappearing from here, where will he be born?’ Then Chandra Deva said to Śakra Devānām Indra: ‘Kauśika! Like a magician who conjures a man or a woman, from where did they disappear to be born here, and after disappearing from here, where will they be born?’ Śakra Devānām Indra replied to the Deva: ‘Understanding that illusion and transformation have no arising and no cessation, they are invisible, unknowable, and are without substance.’ The Deva said to Kauśika: ‘Speaking of illusion and transformation in this way, they arise from the coming together of nothingness, and their cessation also returns to the place of the coming together of nothingness. Such illusion and transformation are neither used nor avoided by the wise.’ Śakra Devānām Indra said: ‘Yes, Deva! As you have said.’ --------------------------------------------------------------------------------
Chinese
天子报释提桓因言：“拘翼！如卿所问，我所答亦尔！如卿，诸法如幻化，念欲持是事以问佛：‘是天子从何所没而来生此，于是没当生何所？’”天子语释提桓因言：“于拘翼意云何？如如来化，所化如，若去来上下可见知不？” 释提桓因答言：“天子！如是不可得见。” 天子复言：“是化宁可有所作为不？” 释提桓因言：“能有所作。” 天子复言：“如是。拘翼！化一切诸法等如此，若去来上下。作是观，拘翼！于是无能有所作。于拘翼意云何？不于是见，色、声、香、味、细滑、法亦尔！是化人宁能见闻知如是事不？” 释提桓因言：“天子！不可得见闻知。” 天子言：“如是。拘翼！如是一切分数，知诸法亦如是！若见、若闻、若心念法，亦不染亦不污；亦不于是止；亦不近亦不离。于见、于闻、于念，如是所语如是法，为一切说，为众所说而无有异。” 于是释提桓因白佛言：“世尊！是月天子说无处所、不生、不起、不灭。是天子不在弟子地、不在菩萨地见。菩萨云何当忆念无央数劫生死之事，育养众生云何都不可得知？” 佛语释提桓因言：“拘翼！其有菩萨得不起法忍者，亦不念生、亦不念起、亦不念灭。欲睹是辈菩萨，当如观 现代汉语译本 天子告诉释提桓因（Śakra Devānām Indra，帝释天）说：‘拘翼（Kauśika，释提桓因的另一个名字）！正如你所问，我所回答的也是如此！就像你一样，诸法如幻化，想要以此事来问佛：‘这位天子从何处逝世而来生于此地，又将从这里逝世后生于何处？’’天子对释提桓因说：‘拘翼，你认为如何？如如来的化现，所化现的事物，其去来上下可以被看见或知晓吗？’ 释提桓因回答说：‘天子！这样是不可见的。’ 天子又说：‘这化现的事物能够有所作为吗？’ 释提桓因说：‘能够有所作为。’ 天子又说：‘正是如此。拘翼！一切诸法都像这样，没有去来上下。作这样的观想，拘翼！于此没有能够有所作为的。拘翼，你认为如何？不是在这里看见色（rūpa，颜色、形状）、声（śabda，声音）、香（gandha，气味）、味（rasa，味道）、细滑（spṛśa，触感）、法（dharma，事物）也是如此！这化人能够看见、听见、知道这些事吗？’ 释提桓因说：‘天子！不可能看见、听见、知道。’ 天子说：‘正是如此。拘翼！像这样一切分数，知道诸法也是如此！无论是见、是闻、是心念法，都不被染污，也不被玷污；也不在这里停止；也不接近也不远离。对于见、对于闻、对于念，像这样所说的是这样的法，为一切人说，为众人所说而没有差异。’ 于是释提桓因禀告佛说：‘世尊！这位月天子说的是无处所、不生、不起、不灭。这位天子不在弟子地、不在菩萨地见。菩萨如何能够忆念无数劫生死之事，育养众生如何都不可得知？’ 佛告诉释提桓因说：‘拘翼！那些得到不起法忍（anutpattika-dharma-kṣānti，对诸法不生不灭的真理的领悟）的菩萨，也不念生、也不念起、也不念灭。想要看到这些菩萨，应当像观…
English
English version The Deva (celestial being) reported to Śakra Devānām Indra (Lord of the Devas) saying: 'Kauśika (another name for Śakra)! As you have asked, so I have answered! Like you, all dharmas (phenomena, teachings) are like illusions. You intended to ask the Buddha about this matter: 'From where did this Deva pass away to be born here, and where will he be born after passing away from here?'' The Deva said to Śakra Devānām Indra: 'Kauśika, what do you think? Can the transformations of the Tathāgata (the Thus-Gone One, an epithet of the Buddha), the things transformed, their coming and going, up and down, be seen or known?' Śakra Devānām Indra replied: 'Deva! This cannot be seen.' The Deva further said: 'Can these transformed things accomplish anything?' Śakra Devānām Indra said: 'They can accomplish something.' The Deva further said: 'Exactly so. Kauśika! All dharmas are like this, without coming and going, up and down. Contemplate in this way, Kauśika! There is nothing that can be accomplished here. Kauśika, what do you think? Is it not that here one sees rūpa (form, color), śabda (sound), gandha (smell), rasa (taste), spṛśa (touch), dharma (phenomena) are also like this! Can this transformed person see, hear, know these things?' Śakra Devānām Indra said: 'Deva! It is impossible to see, hear, know.' The Deva said: 'Exactly so. Kauśika! Like this all divisions, knowing all dharmas are also like this! Whether seeing, hearing, or mindfully contemplating dharmas, they are neither stained nor defiled; nor do they stop here; nor are they near nor far. For seeing, for hearing, for contemplation, what is said is like this dharma, spoken for all, spoken for the multitude without difference.' Then Śakra Devānām Indra said to the Buddha: 'World-Honored One! This Moon Deva speaks of no place, no birth, no arising, no ceasing. This Deva is not seen in the disciple's stage, nor in the Bodhisattva's stage. How can Bodhisattvas remember the affairs of countless kalpas (eons) of birth and death, and how can the nurturing of sentient beings be known at all?' The Buddha said to Śakra Devānām Indra: 'Kauśika! Those Bodhisattvas who have attained anutpattika-dharma-kṣānti (the acceptance of the non-arising of all dharmas), neither contemplate birth, nor contemplate arising, nor contemplate ceasing. If you wish to see these Bodhisattvas, you should observe...' --------------------------------------------------------------------------------
Chinese
百岁般泥洹阿罗汉，不可得知。何以如是？亦无他人想、亦无我想；复无无他人想、复无无我想，复如是，拘翼！精进乐勤苦行。菩萨所作，亦不念生、亦不念灭；亦无他人想、亦无我想，诸法体性本皆泥洹。如是，拘翼！一切亦不缚亦不解，不了知是法，是菩萨为是故为解、为示现，思念故为起大悲。是菩萨不疲厌，于无央数拘利百千劫而不懈怠。譬如，拘翼！有人堕火坑中，有大悲男子，不爱躯体、不惜寿命，舍五所欲及诸所乐，入火坑中抱是人出，亦自出复出彼人。于拘翼意云何？是人所作为难不？” 释提桓因言：“世尊！是人所作甚难甚难！” 佛言：“如是。拘翼！是何足为难？菩萨所作又难于此，以脱诸欲发意欲持诸供养之具，以其所有将护给与一切。如是拘翼！复有过于是者，以是光明之德照示一切，如是皆过一切弟子及辟支佛上，菩萨摩诃萨自致阿耨多罗三耶三菩阿惟三佛。 “复次拘翼！如是说从何所没来生于此？听者拘翼！东方于是国分，从是佛刹度九十二那术百千佛，国名罗他那萨遮(晋言：珍宝审谛奥藏)。世界中以众宝为树，其枝叶华实无央数色，其经行处以无央数宝而校成，其国中所有皆众宝以为校庄无空缺处，其地皆绀琉璃，无央数宝以相杂厕。 “复次 拘翼！有世界名罗陀那光祇(晋言：珍宝积聚)。是世界，拘翼！佛名罗陀那文陀罗帝耶阿丹竭罗油(晋言：珍宝豪场出过上聚)如来、无所著、等正觉，今现在说法。其佛国中无有母人，亦不闻母人；亦无弟子、缘一觉道，纯是菩萨满佛刹中。 “复次拘翼！是珍宝豪场出过上聚如来、无所著、等正觉，其世尊一一说法，七十二拘利菩萨皆得不起法忍。菩萨得是忍已，意念若豪名(丹本多)珍宝上天世大性，一切皆以断，用是故一切诸佛刹皆悉为之动。即时三千大千刹中，若干无央数珍宝、莲华、杂华，色甚鲜好，悉满其中以散佛上，皆于佛上化成华盖。遍覆佛刹已，是菩萨便踊于虚空，飞到他方佛前而供养礼事，欲绕问讯、欲闻法。 “复次拘翼！得法忍菩萨不乐住一处，便能遍到诸佛刹；不得法忍菩萨不能到他方。 “复次拘翼！彼佛世尊出来十二劫，彼佛所止处，夜常三说法。说法已，七十二拘利菩萨得不起法忍。如是拘翼！不得不起法忍菩萨不能到他方刹，得不起法忍者乃能到他方佛刹，如是菩萨乃于彼间没而生他方刹土。如是拘翼！以是比类当作是视，如是不可计亿佛刹诸菩萨皆悉尔！ “拘翼！是彼珍宝积聚刹土中，所有一切皆无有忧入三恶道，亦无苦智亦无乐智；亦无所问 现代汉语译本 拘翼！有一个世界名叫罗陀那光祇（Ratnagarbha-ketu，意为珍宝积聚）。拘翼！在这个世界里，有一尊佛名叫罗陀那文陀罗帝耶阿丹竭罗油（Ratnavyuha-tejo-'dhara，意为珍宝豪场出过上聚）如来、无所著、等正觉，现在正在说法。那个佛国中没有女人，也听不到关于女人的任何事情；也没有声闻、缘觉，完全是菩萨充满整个佛刹。 ‘再者，拘翼！这位珍宝豪场出过上聚如来、无所著、等正觉，每当世尊说法时，就有七十二拘利（koti，意为千万）菩萨证得不起法忍。菩萨得到这种忍之后，心中想着豪名（丹本多，Dambhodbhava）珍宝上天世大性，一切都因此断绝，所以一切诸佛刹都因此震动。当时，三千大千世界中，无数的珍宝、莲花、杂花，颜色非常鲜艳美好，充满其中并散在佛的身上，都在佛的身上化成华盖。遍覆佛刹之后，这些菩萨便踊身于虚空，飞到其他佛的面前供养礼事，想要绕佛问讯、想要听闻佛法。 ‘再者，拘翼！得到法忍的菩萨不乐于只住在一个地方，便能遍至各个佛刹；没有得到法忍的菩萨不能到达其他地方。 ‘再者，拘翼！那位佛世尊出现十二劫，佛所居住的地方，夜晚经常三次说法。说法之后，七十二拘利菩萨证得不起法忍。像这样，拘翼！没有得到不起法忍的菩萨不能到达其他佛刹，得到不起法忍的才能到达其他佛刹，这样的菩萨才能在那里逝世而生到其他佛刹。像这样，拘翼！用这种比类应当这样看待，像这样不可计数亿的佛刹中的菩萨都像这样！’ ‘拘翼！在那珍宝积聚刹土中，所有一切众生都没有忧愁，不会堕入三恶道，也没有苦智也没有乐智；也没有任何疑问。’
English
English version Kusika! There is a world named Ratnagarbha-ketu (meaning: Accumulation of Jewels). In that world, Kusika! there is a Buddha named Ratnavyuha-tejo-'dhara (meaning: A field of jewels surpassing all others), a Tathagata, Arhat, Samyak-sambuddha, who is now teaching the Dharma. In that Buddha-field, there are no women, nor is there any mention of women; there are also no Sravakas or Pratyekabuddhas, only Bodhisattvas filling the entire Buddha-field. ‘Furthermore, Kusika! When that Tathagata, Arhat, Samyak-sambuddha, the field of jewels surpassing all others, preaches the Dharma, seventy-two kotis (meaning: ten millions) of Bodhisattvas attain the Kshanti (acceptance/forbearance) of non-origination of dharmas. After these Bodhisattvas attain this Kshanti, they contemplate the great nature of the heavenly world of jewels named Dambhodbhava, and all is thereby severed. Therefore, all Buddha-fields shake. At that time, in the three thousand great thousand worlds, countless jewels, lotuses, and various flowers, of exceedingly beautiful colors, fill the space and are scattered upon the Buddha, transforming into canopies of flowers above the Buddha. After covering the Buddha-field, these Bodhisattvas leap into the sky and fly to other Buddhas to make offerings and pay respects, desiring to circumambulate, inquire, and hear the Dharma. ‘Furthermore, Kusika! Bodhisattvas who have attained the Kshanti of dharmas do not delight in staying in one place, and are able to travel to all Buddha-fields; Bodhisattvas who have not attained this Kshanti cannot reach other realms. ‘Furthermore, Kusika! That Buddha-Bhagavan appears for twelve kalpas, and in the place where that Buddha resides, the Dharma is taught three times every night. After the Dharma is taught, seventy-two kotis of Bodhisattvas attain the Kshanti of non-origination of dharmas. Thus, Kusika! Bodhisattvas who have not attained the Kshanti of non-origination of dharmas cannot reach other Buddha-fields, only those who have attained it can reach other Buddha-fields. Such Bodhisattvas then pass away there and are born in other Buddha-fields. Thus, Kusika! You should view it in this way, that countless billions of Bodhisattvas in Buddha-fields are all like this!’ ‘Kusika! In that Buddha-field of the Accumulation of Jewels, all beings are without sorrow, do not fall into the three evil paths, and have neither the wisdom of suffering nor the wisdom of joy; nor are there any questions.’ --------------------------------------------------------------------------------