English
English version: ‘World-Honored One, Shakyamuni Tathagata! We have heard the name of the inconceivable realm of the True Dharma, and we joyfully wish to listen to and receive its exposition, and we also wish to see the World-Honored Buddha, to pay our respects and homage, and to see all these Bodhisattva assemblies. Because of this cause and condition, we have come to this Saha World.’ At that time, in the Great Treasure World of the East, in the Buddha-field of the Treasure Banner, the Bodhisattva-Mahasattva Manjushri, who resided there, had this thought: ‘Now, in the Western Saha World, in the Buddha-field of Shakyamuni Buddha, there are great Bodhisattva-Mahasattva assemblies from the ten directions, as numerous as the sands of the Ganges River, all gathered together, listening to that Buddha expounding the inconceivable realm of the True Dharma. I also should now go to that assembly, to pay my respects to the World-Honored Shakyamuni Tathagata! Joyfully listen to and receive that Dharma-gate, and see those great Bodhisattvas. Why? In all the Buddha-fields of the ten directions, whatever gatherings and benefits there may be, I go to them all, without exception; moreover, the gatherings of Buddhas and Bodhisattvas expounding the Dharma that I have often seen are not like this one today. In that Buddha-field, there are such immeasurable and boundless great Bodhisattvas gathered together, I consider this sight to be very rare, and even more rare to see or hear. Therefore, I should also go there now.’ At that time, after Manjushri Bodhisattva had this thought, he said to Maitreya Bodhisattva-Mahasattva: ‘Maitreya, you should know that now, in the Buddha-field of the World-Honored Shakyamuni Buddha, there are countless hundreds of thousands of kotis of nayutas of Bodhisattva-Mahasattva assemblies, listening to and receiving the exposition of the inconceivable realm of the True Dharma. We should now go together to pay our respects to the World-Honored One, and see those great Bodhisattvas! Why? It is very rare for the great Bodhisattvas of the ten directions to gather together in one place.’ At that time, Maitreya Bodhisattva-Mahasattva said to Manjushri Bodhisattva: ‘You should now go to that Buddha's assembly yourself; I will not go. Why? Because it is very difficult. The great Bodhisattvas in that Buddha's assembly have all attained the Dharani-gate, abide in unobstructed wisdom, and possess all good dharmas. Even if they gather together, if they see or hear, those things with form, I’ --------------------------------------------------------------------------------
Chinese
皆不能。妙吉祥！汝今当知，若以如来色身有所见者，实无可见，是故我今所不能见；若以如来法身有所见者，法身即是法性，于法性中无见无闻、无所供养、无所瞻礼、无所了知。” 妙吉祥菩萨言：“汝今随顺往彼供养如来。”慈氏菩萨言：“不也。妙吉祥！非我所供养如来。何以故？无有如来能供养者。如来即是真如法，真如法中无有二相，真如法者即是如来。” 妙吉祥菩萨问言：“即此无二相，汝当云何说？” 慈氏答言：“妙吉祥！烦恼一性及种种性，此说为二；若了一性即种种，是无二法；若起分别此是烦恼、此出世间，作是见者即为二相。又若分别此是持戒、此非持戒；此声闻法、此缘觉法；此是布施、此非布施；此是正道、此是邪道；此是须陀洹、斯陀含、阿那含、阿罗汉，此是缘觉、此是菩萨、此是如来、应供、正等正觉；此法断灭、此法有想；此法决定、此不决定；此法是智所知、此法为识所识；此证觉道、此涅盘道。作如是等有分别者，皆为二相，于二相中随识所转；若能不起如是等相，是无二法。妙吉祥！若我以劫或以劫尽说是无二法，假使辩才智慧说不能尽，亦复不能知其边际。何以故？彼一切法离种种性，若中若边皆不可见亦不可得。” 妙吉祥菩萨言：“ 现代汉语译本： ‘都不能。妙吉祥（Manjushri，文殊菩萨）！你现在应当知道，如果以如来的色身有所见，实际上是无可见的，所以我现在不能见到；如果以如来的法身有所见，法身就是法性，在法性中没有见闻、没有供养、没有瞻礼、没有了知。’ 妙吉祥菩萨说：‘你现在随顺前往那里供养如来。’慈氏菩萨（Maitreya，弥勒菩萨）说：‘不。妙吉祥！不是我所供养如来。为什么呢？没有如来能供养者。如来就是真如法，真如法中没有二相，真如法就是如来。’ 妙吉祥菩萨问道：‘即此无二相，你应当如何说？’ 慈氏菩萨回答说：‘妙吉祥！烦恼的单一自性和种种自性，这说是二；如果了解单一自性即是种种自性，这就是无二法；如果生起分别，这是烦恼，这是出世间，作这样的见解就是二相。又如果分别这是持戒，这不是持戒；这是声闻法，这是缘觉法；这是布施，这不是布施；这是正道，这是邪道；这是须陀洹（Srotapanna，入流果），斯陀含（Sakrdagamin，一来果），阿那含（Anagamin，不还果），阿罗汉（Arhat，无学果），这是缘觉（Pratyekabuddha，独觉），这是菩萨（Bodhisattva，觉有情），这是如来（Tathagata，如来）、应供（Arhat，阿罗汉）、正等正觉（Samyaksambuddha，正等觉）；这法断灭，这法有想；这法决定，这不决定；这法是智所知，这法为识所识；这证觉道，这涅盘道。作如是等有分别者，都是二相，于二相中随识所转；如果能不起如是等相，是无二法。妙吉祥！如果我以劫或以劫尽说是无二法，假使辩才智慧说不能尽，也无法得知它的边际。为什么呢？彼一切法离种种性，若中若边都不可见也不可得。’ 妙吉祥菩萨说：
English
English version: 'None can. Manjushri (Manjushri, Bodhisattva of Wisdom)! You should know now that if one sees something in the physical body of the Tathagata (Tathagata, Thus Come One), there is actually nothing to see, which is why I cannot see it now; if one sees something in the Dharma body of the Tathagata, the Dharma body is the Dharma-nature, and in the Dharma-nature there is no seeing, no hearing, no offering, no veneration, and no knowing.' Manjushri Bodhisattva said, 'You should now follow and go there to make offerings to the Tathagata.' Maitreya Bodhisattva (Maitreya, the future Buddha) said, 'No. Manjushri! It is not I who make offerings to the Tathagata. Why? There is no Tathagata who can be offered to. The Tathagata is the Suchness-Dharma (Truth of suchness), and in the Suchness-Dharma there are no two aspects; the Suchness-Dharma is the Tathagata.' Manjushri Bodhisattva asked, 'Regarding this non-duality, how should you explain it?' Maitreya replied, 'Manjushri! The single nature of afflictions and the various natures, this is said to be two; if one understands that the single nature is the various natures, this is non-dual Dharma; if one gives rise to discrimination, this is affliction, this is transcendence of the world, to have such a view is to have two aspects. Furthermore, if one distinguishes this is keeping precepts, this is not keeping precepts; this is the Dharma of the Sravakas (Sravaka, Hearer), this is the Dharma of the Pratyekabuddhas (Pratyekabuddha, Solitary Realizer); this is giving, this is not giving; this is the right path, this is the wrong path; this is a Srotapanna (Srotapanna, Stream-enterer), a Sakrdagamin (Sakrdagamin, Once-returner), an Anagamin (Anagamin, Non-returner), an Arhat (Arhat, Worthy One), this is a Pratyekabuddha, this is a Bodhisattva (Bodhisattva, Enlightenment Being), this is a Tathagata (Tathagata, Thus Come One), an Arhat (Arhat, Worthy One), a Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One); this Dharma is extinguished, this Dharma has thought; this Dharma is definite, this is not definite; this Dharma is known by wisdom, this Dharma is known by consciousness; this is the path of enlightenment, this is the path of Nirvana. To make such distinctions is to have two aspects, and in the two aspects, one follows the transformations of consciousness; if one can not give rise to such aspects, this is non-dual Dharma. Manjushri! If I were to speak of this non-dual Dharma for a kalpa or until the end of a kalpa, even if I had eloquence and wisdom, I could not exhaust it, nor could I know its boundaries. Why? Because all those Dharmas are apart from various natures, and neither the middle nor the edge can be seen or obtained.' Manjushri Bodhisattva said: --------------------------------------------------------------------------------
Chinese
大哉慈氏！汝已证得无生法忍，故作是说。如是如是！假使若我以劫或以劫尽，说是无二法，亦非辩才智慧说所能尽。” 慈氏菩萨言：“妙吉祥！莫于文字而生有想，彼一切法离诸文字，是无生相亦无所动。” 尔时妙吉祥菩萨普告彼佛刹中诸菩萨言：“善男子！汝等今者宜共往彼世尊释迦牟尼佛刹中瞻礼彼佛，及见百千俱胝那庾多诸菩萨众，随喜听受不思议境界正法。” 尔时有菩萨名辩积幢王，白妙吉祥菩萨言：“如来无有可能见者，何故今言令我等往见佛如来？何等如来是可见者？复以何义说名如来？何以故？如来非过去、未来、现在可得。彼一切法亦非三世，皆悉空故，于空法中无能见者。如妙吉祥菩萨所言：‘如来有所见’者，今云何见彼佛如来？为以何眼可观察耶？若以肉眼而能观者，肉眼即空，于空性中而无所见；若以天眼观如来者，天眼亦复是有得想；若非眼所观，何名为见？是故我等今不能往。” 妙吉祥菩萨言：“善男子！汝今若住不平等法作是说者，于佛如来即不能见亦非供养；汝今若住无所著相如实说者，于佛如来即有所见，亦有所往亦可供养，不着一切文字相故，亦复不离诸文字相。彼自性空，是故我于平等法中作如是说：‘诸佛如来本清净故！如来亦复无所 现代汉语译本： 伟大的慈氏（Maitreya，弥勒菩萨）啊！你已经证得了无生法忍，所以才能这样说。正是这样！即使我用一个劫或者无数个劫的时间，来说明这无二之法，也不是辩才和智慧所能完全表达的。' 慈氏菩萨说：'妙吉祥（Manjushri，文殊菩萨）啊！不要执着于文字而产生实有的想法，一切法都脱离了文字，是无生之相，也是不动的。' 这时，妙吉祥菩萨普遍地告诉那个佛刹中的所有菩萨说：'善男子！你们现在应该一起去世尊释迦牟尼佛的佛刹中，瞻仰那位佛，并且见百千俱胝那庾多（kotinayuta，数量单位）的菩萨大众，随喜听受不可思议境界的正法。' 这时，有一位菩萨名叫辩积幢王（Vyakaranaketu，辩才如旗帜般的国王），对妙吉祥菩萨说：'如来是不可能被见到的，为什么现在说让我们去见佛如来呢？什么样的如来是可以被见到的呢？又以什么意义被称为如来呢？为什么呢？如来不是过去、未来、现在可以得到的。一切法也不是三世所能包含的，都是空性的，在空性之中没有能见者。如果像妙吉祥菩萨所说：‘如来是可以被见到的’，那么现在要如何见到那位佛如来呢？用什么眼睛可以观察呢？如果用肉眼能够看到，肉眼本身就是空性的，在空性中什么也看不到；如果用天眼观看如来，天眼也还是有得失之想；如果不是用眼睛所能看到的，又怎么能说是‘见’呢？所以我们现在不能去。' 妙吉祥菩萨说：'善男子！你现在如果住在不平等的法中而这样说，就不能见到佛如来，也不能供养；你现在如果住在无所执着的相中如实地说，就能见到佛如来，也能前往，也能供养，因为不执着一切文字相，也不脱离一切文字相。一切法的自性是空性的，所以我才在平等法中这样说：‘诸佛如来本来就是清净的！如来也是无所...
English
English version: Great Maitreya! You have already attained the forbearance of non-origination, therefore you speak thus. So it is, so it is! Even if I were to spend a kalpa or the end of a kalpa, speaking of this non-dual Dharma, it could not be fully expressed by eloquence and wisdom.' Bodhisattva Maitreya said, 'Manjushri! Do not generate thoughts of existence based on words. All dharmas are apart from words; they are without the characteristic of origination and are without movement.' At that time, Bodhisattva Manjushri universally addressed all the bodhisattvas in that Buddha-field, saying, 'Good men! You should now together go to the Buddha-field of the World Honored One, Shakyamuni Buddha, to pay homage to that Buddha, and to see hundreds of thousands of kotinayutas of bodhisattva assemblies, and joyfully listen to the inconceivable realm of the Correct Dharma.' At that time, a bodhisattva named Vyakaranaketu said to Bodhisattva Manjushri, 'It is impossible for the Tathagata to be seen. Why do you now say that we should go to see the Buddha Tathagata? What kind of Tathagata can be seen? And in what sense is one called a Tathagata? Why? The Tathagata cannot be obtained in the past, future, or present. All dharmas are also not of the three times; they are all empty. In emptiness, there is no one who can see. If, as Bodhisattva Manjushri says, 'The Tathagata can be seen,' then how can we now see that Buddha Tathagata? With what eyes can we observe him? If one can see with the physical eye, the physical eye is itself empty, and in emptiness, there is nothing to see. If one sees the Tathagata with the heavenly eye, the heavenly eye is also subject to thoughts of attainment. If it is not seen by the eye, how can it be called 'seeing'? Therefore, we cannot go now.' Bodhisattva Manjushri said, 'Good man! If you now abide in unequal dharmas and speak thus, you cannot see the Buddha Tathagata, nor can you make offerings. If you now abide in the aspect of non-attachment and speak truthfully, you can see the Buddha Tathagata, you can go, and you can make offerings, because you are not attached to the characteristics of all words, nor are you separate from the characteristics of all words. Their self-nature is empty, therefore I speak thus in equal dharmas: 'All Buddhas Tathagatas are originally pure! The Tathagata is also without... --------------------------------------------------------------------------------