English
English version: 'Bodhisattvas, with their supreme great supernormal powers, can quickly arrive here.' At that time, the Venerable Mahākāśyapa said to the Buddha: 'World Honored One! I now desire to go to that world.' The Samantaprabhāsa-garbha Bodhisattva then asked the Venerable Mahākāśyapa: 'Venerable one, why are you moved by thoughts of coming and going? Kāśyapa! In what dharma do you see coming and going? Do you think rūpa (form, material phenomena) has coming and going? Do vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness) have coming and going?' Mahākāśyapa replied: 'Good man! Rūpa has no coming and going, and vedanā, saṃjñā, saṃskāra, and vijñāna also have no coming and going. In the mind of samādhi (concentration), the appearance of coming and going is shown. If one abides in the mind of samādhi, then all rūpa is not seen. Because rūpa is not seen, one cannot obtain that appearance of coming and going. Good man! If one abides in the mind of samādhi, one obtains the supreme meaning of the Dharma.' 'Furthermore, good man! How long have you bodhisattvas been here?' Samantaprabhāsa-garbha replied: 'My coming here is as long or short as the āsrava-kṣaya (extinction of outflows, ending of defilements) and liberation of mind that you, Venerable one, have attained.' Mahākāśyapa said: 'Rare indeed, great being! You have obtained great supernormal powers.' Samantaprabhāsa-garbha said: 'Then how long has the mind liberation that you, Venerable one, have attained lasted?' Mahākāśyapa said: 'Liberation has been for a long time.' Samantaprabhāsa-garbha said: 'Since you, Venerable one, have attained mind liberation, with what meaning should one speak of this 'mind'?' Mahākāśyapa said: 'How would you say it, good man?' Samantaprabhāsa-garbha said: 'If the mind is bound by something, how can it be called liberation?' Mahākāśyapa said: 'If it is as you say, good man! If there is a binding of the mind, it cannot be called liberation, nor can it be called the knowledge and vision of liberation.' Samantaprabhāsa-garbha said: 'Venerable Mahākāśyapa! The mind is originally without binding, so what liberation is there?' Mahākāśyapa said: 'If one truly knows the state of no binding, that is liberation.' Samantaprabhāsa-garbha said: 'Venerable Mahākāśyapa! With what mind do you know and understand? The past mind? The future mind? Or the present mind?' -------------------------------------------------------------------------------- 耶？若过去心，彼已灭尽；若未来心，当亦未至；若现在心，今即无住。离此三世，复以何心而了知耶？” 大迦叶言：“善男子！心法灭处非彼心分。” 遍照藏言：“尊者大迦叶！即此心灭处而可了知耶？” 大迦叶言：“若心灭处即不能知。” 遍照藏言：“彼一切法皆如心灭，是故不能有所了知。” 大迦叶言：“汝善男子！得大辩才随问能答。我今不能有是辩才。” 遍照藏言：“尊者大迦叶！于汝意云何？所有辩才，若见若闻，为有得耶？” 大迦叶言：“无得无闻。何以故？缘生性故。” 遍照藏言：“岂非一切法皆同如是耶？” 大迦叶言：“善男子！诸法亦如是！” 遍照藏言：“尊者大迦叶！于汝意云何？若见若闻，于其辩才能无断耶？” 大迦叶言：“不坏亦不断。” 遍照藏言：“尊者大迦叶！如是如是！菩萨辩才随有所问而不断坏。迦叶当知，诸菩萨摩诃萨纵经劫数随问能答，所有辩才亦不断坏。” 尔时遍照藏菩萨及尊者大迦叶说是法时，五十万众生皆发阿耨多罗三藐三菩提心，二百菩萨得无生法忍。 尔时尊者大迦叶白佛言：“世尊！劝请世尊为妙吉祥菩萨及大会众如应说法，使其长夜得大 { "translations": [ "现代汉语译本：", "‘如果追溯过去的心，它已经灭尽；如果期待未来的心，它尚未到来；如果把握现在的心，它却无法停留。脱离这过去、现在、未来三世，又用什么心来了解认知呢？’", "", "大迦叶（Mahākāśyapa，佛陀十大弟子之一，以头陀行著称）说：‘善男子！心法灭尽之处，并非心的作用范围。’", "", "遍照藏（Samantaprabhāsa-garbha，菩萨名）说：‘尊者大迦叶！就在这心灭尽之处，可以了解认知吗？’", "", "大迦叶说：‘如果心灭尽之处就能了解认知，那是不可能的。’", "", "遍照藏说：‘那么一切法都像心一样灭尽，因此无法有所了解认知。’", "", "大迦叶说：‘你这位善男子！获得了极大的辩才，无论什么问题都能回答。我现在没有这样的辩才。’", "", "遍照藏说：‘尊者大迦叶！您认为如何？所有的辩才，无论是见到的还是听到的，是有所得来的吗？’", "", "大迦叶说：‘没有所得，也没有所闻。为什么呢？因为是因缘生起的缘故。’", "", "遍照藏说：‘难道不是一切法都同样如此吗？’", "", "大迦叶说：‘善男子！诸法也像这样！’", "", "遍照藏说：‘尊者大迦叶！您认为如何？无论是见到的还是听到的，对于辩才能够没有断绝吗？’", "", "大迦叶说：‘不会毁坏，也不会断绝。’", "", "遍照藏说：‘尊者大迦叶！正是这样！菩萨的辩才无论遇到什么问题都不会断绝毁坏。迦叶应当知道，诸位菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨）即使经过无数劫，无论遇到什么问题都能回答，所有的辩才也不会断绝毁坏。’", "", "当时，遍照藏菩萨和尊者大迦叶在宣说此法时，五十万众生都发起了阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心），二百位菩萨获得了无生法忍（anutpāda-dharma-kṣānti，对诸法不生不灭的证悟）。", "", "当时，尊者大迦叶对佛说：‘世尊！恳请世尊为妙吉祥菩萨（Mañjuśrī，文殊菩萨）和大会大众如理说法，使他们长夜获得大利益。’", "", "", "english_translations": [ "English version:", "‘If we trace back the past mind, it has already ceased; if we anticipate the future mind, it has not yet arrived; if we grasp the present mind, it cannot stay. Apart from these three times, past, present, and future, with what mind can we understand and know?’", "", "Mahākāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) said, ‘Good man! The place where the mind-dharma ceases is not within the scope of the mind.’", "", "Samantaprabhāsa-garbha (name of a Bodhisattva) said, ‘Venerable Mahākāśyapa! Is it at this very place where the mind ceases that understanding and knowing are possible?’", "", "Mahākāśyapa said, ‘If understanding and knowing were possible at the place where the mind ceases, that would be impossible.’", "", "Samantaprabhāsa-garbha said, ‘Then all dharmas are like the mind ceasing, therefore there can be no understanding or knowing.’", "", "Mahākāśyapa said, ‘You, good man! Have obtained great eloquence, able to answer any question. I do not have such eloquence now.’", "", "Samantaprabhāsa-garbha said, ‘Venerable Mahākāśyapa! What do you think? Is all eloquence, whether seen or heard, obtained?’", "", "Mahākāśyapa said, ‘There is no obtaining, nor is there hearing. Why? Because it arises from conditions.’", "", "Samantaprabhāsa-garbha said, ‘Isn't it that all dharmas are the same in this way?’", "", "Mahākāśyapa said, ‘Good man! All dharmas are like this!’", "", "Samantaprabhāsa-garbha said, ‘Venerable Mahākāśyapa! What do you think? Can eloquence, whether seen or heard, be without cessation?’", "", "Mahākāśyapa said, ‘It is neither destroyed nor does it cease.’", "", "Samantaprabhāsa-garbha said, ‘Venerable Mahākāśyapa! It is so, it is so! The eloquence of a Bodhisattva does not cease or get destroyed no matter what question is asked. Kāśyapa should know that even if the Bodhisattva-mahāsattvas (Great Bodhisattvas) go through countless kalpas (aeons), they can answer any question, and all their eloquence will not cease or be destroyed.’", "", "At that time, when Bodhisattva Samantaprabhāsa-garbha and Venerable Mahākāśyapa were expounding this Dharma, five hundred thousand beings all aroused the anuttarā-samyak-saṃbodhi-citta (mind of unsurpassed, complete, and perfect enlightenment), and two hundred Bodhisattvas attained the anutpāda-dharma-kṣānti (acceptance of the non-arising of all dharmas).", "", "At that time, Venerable Mahākāśyapa said to the Buddha, ‘World Honored One! I beseech the World Honored One to expound the Dharma appropriately for Bodhisattva Mañjuśrī (Bodhisattva of wisdom) and the great assembly, so that they may obtain great benefit throughout the long night.’" ] } -------------------------------------------------------------------------------- 利乐，而能决定证诸法性！”
Chinese
尔时有菩萨名曰辩积，在大会中，从座而起白妙吉祥菩萨言：“妙吉祥！云何尊者大迦叶于法精进能善宣说？” 妙吉祥言：“此大迦叶！于声闻法中已得无畏。” 辩积菩萨言：“此大迦叶！云何不住大乘法中？” 妙吉祥言：“善男子！此大迦叶！亦非不能住大乘法，为于声闻法中得解脱故。” 辩积菩萨言：“妙吉祥！云何名为声闻法？” 妙吉祥言：“世尊释迦牟尼如来！于此娑婆世界为诸众生说三乘法。何等为三？所谓声闻乘、缘觉乘、大乘，是名三乘。何以故？有诸众生，起劣精进而求解脱故，佛方便开示三乘。” 辩积菩萨言：“妙吉祥！云何如来广说无量空解脱门、无相解脱门、无愿解脱门？” 妙吉祥言：“善男子！如来以善方便，宣说无量空、无相、无愿解脱法门，令诸众生如理修行。” 尔时妙吉祥菩萨为辩积菩萨说是法时，会中所有天、龙、夜叉、乾闼婆等，即时各各合掌恭敬，异口同音说伽陀曰： “所有一切供养具， 宝衣宝器众庄严； 妙吉祥尊所严身， 我今称赞功德聚。”◎ ◎尔时普华幢天子复白佛言：“世尊！此妙吉祥菩萨摩诃萨，最初于何佛世尊所发菩提心？” 现代汉语译本： '利乐，从而能够决定并证得诸法的本性！' 这时，有一位名叫辩积的菩萨，在大众中起身，对妙吉祥菩萨说：'妙吉祥！尊者大迦叶如何在佛法上精进，从而能够很好地宣说佛法？' 妙吉祥说：'这位大迦叶，在声闻法中已经获得了无畏。' 辩积菩萨说：'这位大迦叶，为什么不住在大乘法中呢？' 妙吉祥说：'善男子！这位大迦叶，也不是不能住在大乘法中，而是为了在声闻法中获得解脱的缘故。' 辩积菩萨说：'妙吉祥！什么叫做声闻法？' 妙吉祥说：'世尊释迦牟尼如来，在这个娑婆世界（Saha World，指我们所居住的这个充满烦恼和痛苦的世界）为众生宣说了三乘法。哪三种呢？就是声闻乘、缘觉乘、大乘，这叫做三乘。为什么呢？因为有些众生，发起低劣的精进而求解脱，所以佛陀方便开示了三乘。' 辩积菩萨说：'妙吉祥！如来为什么广泛宣说无量空解脱门、无相解脱门、无愿解脱门？' 妙吉祥说：'善男子！如来以善巧方便，宣说无量的空、无相、无愿解脱法门，让众生如理如法地修行。' 这时，妙吉祥菩萨为辩积菩萨宣说此法时，会中所有的天（Deva，天神）、龙（Naga，印度神话中的蛇神）、夜叉（Yaksa，一种守护神）、乾闼婆（Gandharva，一种天上的乐神）等，立即各自合掌恭敬，异口同声地说偈颂道： '所有一切供养的器具，宝贵的衣服、宝贵的器皿，各种庄严之物；妙吉祥尊者以这些庄严自身，我今天称赞他的功德聚集。' 这时，普华幢天子又对佛说：'世尊！这位妙吉祥菩萨摩诃萨，最初在哪个佛世尊那里发菩提心呢？'
English
English version: 'Benefit and joy, and thus be able to determine and realize the nature of all dharmas!' At that time, there was a Bodhisattva named Bianji (辩积, Discriminating Accumulation), who rose from his seat in the assembly and said to Manjushri (妙吉祥, Wondrous Auspiciousness) Bodhisattva: 'Manjushri! How does the venerable Mahakashyapa (大迦叶, Great Kashyapa) diligently advance in the Dharma and skillfully expound it?' Manjushri said: 'This Mahakashyapa has attained fearlessness in the Shravaka (声闻, Hearer) Dharma.' Bianji Bodhisattva said: 'Why does this Mahakashyapa not abide in the Mahayana (大乘, Great Vehicle) Dharma?' Manjushri said: 'Good man! It is not that this Mahakashyapa cannot abide in the Mahayana Dharma, but it is for the sake of attaining liberation in the Shravaka Dharma.' Bianji Bodhisattva said: 'Manjushri! What is called the Shravaka Dharma?' Manjushri said: 'The World-Honored One, Shakyamuni (释迦牟尼) Tathagata (如来, Thus Come One), in this Saha (娑婆) world, expounds the Three Vehicles (三乘) for all beings. What are the three? They are the Shravaka Vehicle, the Pratyekabuddha (缘觉, Solitary Realizer) Vehicle, and the Mahayana Vehicle. These are called the Three Vehicles. Why? Because there are beings who generate inferior diligence and seek liberation, the Buddha expediently reveals the Three Vehicles.' Bianji Bodhisattva said: 'Manjushri! Why does the Tathagata extensively expound the immeasurable Empty Liberation Door (空解脱门), Signless Liberation Door (无相解脱门), and Wishless Liberation Door (无愿解脱门)?' Manjushri said: 'Good man! The Tathagata, with skillful means, expounds the immeasurable Empty, Signless, and Wishless Liberation Doors, enabling all beings to cultivate accordingly.' At that time, when Manjushri Bodhisattva was expounding this Dharma to Bianji Bodhisattva, all the Devas (天, gods), Nagas (龙, dragons), Yakshas (夜叉, demigods), Gandharvas (乾闼婆, celestial musicians), etc., in the assembly immediately joined their palms respectfully and said in unison in verses: 'All the implements of offering, precious robes, precious vessels, and various adornments; Manjushri, the Venerable One, adorns himself with these, today I praise his accumulation of merits.' Then, the son of the Deva Puhua Chuang (普华幢, Universal Flower Banner) again said to the Buddha: 'World-Honored One! Where did this Manjushri Bodhisattva Mahasattva initially generate the Bodhi mind in the presence of which Buddha World-Honored One?' --------------------------------------------------------------------------------