神通證說品第九
爾時善住意天子復白文殊師利言：「大士！我昔曾聞如幻三昧，唯願垂慈顯此正受。」
"At that time, the celestial being Suṣṭhitamati again addressed Mañjuśrī, saying: 'Great One! I have previously heard of the illusion-like samādhi. I humbly request that you compassionately reveal this correct absorption.'"
文殊師利言：「天子！汝欲見聞如幻三昧甚深境界乎？」
Mañjuśrī said: "Devaputra! Do you wish to see and hear the profound realm of the illusion-like samādhi?"
善住意言：「大士！我誠願見。」
Suṣṭhitamati said: "Great One! I sincerely wish to see it."
時文殊師利如言即入如幻三昧。應時十方如恒沙等諸佛國土，一切境界自然現前。於是善住意天子悉見東方恒沙佛土，其中所有種種眾事，或見比丘稱揚宣說如是經典，或見比丘尼像，或見優婆塞優婆夷像，或見大梵天王、天帝釋、四天大王，或見人間轉輪聖王，或見一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，乃至或見一切鳥獸種類若干形貌好醜，皆為說法。如此東方，南西北方四維上下一切十方，咸有如是恒河沙等諸佛國土所有事業，亦皆如是等無有異；盡是文殊師利威神力也。
Then Mañjuśrī, as requested, entered the illusion-like samādhi. Instantly, Buddha lands as numerous as the sands of the Ganges in all ten directions naturally appeared before him. At this time, the celestial being Suṣṭhitamati saw Buddha lands as numerous as the sands of the Ganges in the eastern direction, with various events occurring within them. He saw bhikṣus praising and expounding such sutras, images of bhikṣuṇīs, images of upāsakas and upāsikās, Great Brahma Kings, Śakra Devānām Indra, the Four Heavenly Kings, wheel-turning sage kings of the human realm, and all kinds of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas. He even saw all types of birds and beasts of various forms, beautiful and ugly, all expounding the Dharma. As in the eastern direction, so too in the southern, western, and northern directions, in the four intermediate directions, and above and below - in all ten directions there were Buddha lands as numerous as the sands of the Ganges, with all their activities, exactly the same without any difference. This was all due to Mañjuśrī's spiritual power.
時善住意天子既見如是十方佛土一切境界，歡喜踊躍不能自持。於是文殊師利從三昧起，善住意天子一心敬仰，白文殊師利言：「大士！向見十方諸佛國土無量境界，佛事亦殊，而各宣說如斯經典。」
When the celestial being Suṣṭhitamati saw all these realms of the Buddha lands in the ten directions, he was overjoyed and could not contain himself. Then Mañjuśrī arose from his samādhi, and Suṣṭhitamati, with utmost reverence, said to Mañjuśrī: "Great One! I have just seen countless realms of Buddha lands in the ten directions, with various Buddha activities, each expounding such sutras."
爾時文殊師利問善住意天子言：「天子！於意云何？汝向所見東方所有一切境界，可謂實乎？」
Then Mañjuśrī asked the celestial being Suṣṭhitamati: "Devaputra! What do you think? Can all the realms you just saw in the eastern direction be said to be real?"
善住意言：「不也。大士！」
Suṣṭhitamati replied: "No, Great One!"
文殊師利言：「如此東方及餘九方，如是十方所有境界，復為實乎？」
Mañjuśrī said: "Like this eastern direction and the other nine directions, are all the realms in these ten directions real?"
善住意言：「大士！一切皆虛無有實也。所以者何？一切諸法本無有生，其猶幻化欺誑世間。一切諸法轉變推移無常存者，皆是虛妄顯現所為。窮其體實了不可得，不作不生不起不滅。」
Suṣṭhitamati said: "Great One! All are unreal and without substance. Why? All dharmas are fundamentally unborn, like illusions deceiving the world. All dharmas are constantly changing and impermanent; they are all false appearances. When investigated thoroughly, their true nature cannot be found. They are neither created nor born, neither arising nor ceasing."
於是文殊師利讚善住意言：「善哉善哉。天子！誠如汝言。」
Then Mañjuśrī praised Suṣṭhitamati, saying: "Excellent, excellent, Celestial being! It is truly as you say."
爾時會中有五百菩薩，已得四禪成就五通。然是菩薩依禪坐起，雖未得法忍亦不誹謗。時諸菩薩宿命通故，自見往昔所行惡業，或殺父殺母殺阿羅漢，或毀佛寺破塔壞僧。彼等明見如是餘業，深生憂悔常不離心，於甚深法不能證入。我心分別彼罪未忘，是故不能獲深法忍。
At that time, there were five hundred bodhisattvas in the assembly who had attained the four dhyānas and accomplished the five supernatural powers. Although these bodhisattvas arose from meditation, they had not yet attained the patience of the non-arising of dharmas, but they did not slander it. Due to their supernatural power of knowing past lives, these bodhisattvas saw their own evil deeds from the past, such as killing their fathers, mothers, or arhats, or destroying Buddhist temples, stupas, and monastic communities. Seeing these past actions clearly, they were deeply remorseful and this feeling never left their minds. Because of this, they could not penetrate the profound Dharma. Their minds still discriminated and had not forgotten these sins, so they could not attain the profound patience of the Dharma.
爾時世尊為欲除彼五百菩薩分別心故，即以威神覺悟文殊師利。文殊師利承佛神力從座而起，整理衣服偏袒右髆，手執利劍直趣世尊。欲行逆害時，佛遽告文殊師利言：「汝住汝住。不應造逆，勿得害我。我必被害，為善被害。何以故？文殊師利！從本已來無我無人無有丈夫，但是內心見有我人。內心起時，彼已害我，即名為害。」
At that time, the World-Honored One, wishing to remove the discriminating minds of these five hundred bodhisattvas, used his spiritual power to inspire Mañjuśrī. Mañjuśrī, empowered by the Buddha's spiritual power, rose from his seat, adjusted his robes, bared his right shoulder, and with a sharp sword in hand, rushed towards the World-Honored One. As he was about to commit this harmful act, the Buddha quickly said to Mañjuśrī: "Stop, stop! You should not commit such an act, do not harm me. If I am to be harmed, let it be for a good reason. Why? Mañjuśrī! From the very beginning, there has been no self, no person, no being. It is only the inner mind that sees a self and others. When the inner mind arises, it has already harmed me, and this is what is called harm."
時諸菩薩聞佛說已，咸作是念：「一切諸法悉如幻化，是中無我、無人、無眾生、無壽命、無丈夫、無摩奴闍、無摩那婆、無父無母、無阿羅漢、無佛無法無僧、無有是逆、無作逆者，豈有墮逆？所以者何？今此文殊師利聰明聖達智慧超倫，諸佛世尊稱讚。此等已得無礙甚深法忍，已曾供養無量百千億那由他諸佛世尊，於諸佛法巧分別知，能說如是真實之法，於諸如來等念恭敬，而忽提劍欲逼如來。世尊遽告：『且住且住。文殊師利！汝無害我。若必害者，應當善害。』所以者何？是中若有一法和合集聚，決定成就得名為佛名法名僧、名父名母名阿羅漢，定可取者則不應盡。然而今此一切諸法，無體無實、非有非真、虛妄顛倒、空如幻化，是故於中無人得罪、無罪可得。誰為殺者而得受殃？」彼諸菩薩如是觀察明了知已，即時獲得無生法忍，歡喜踊躍，身昇虛空高七多羅樹，以偈歎曰：
When the bodhisattvas heard the Buddha's words, they all thought: "All dharmas are like illusions. Within them, there is no self, no person, no sentient being, no life span, no man, no human, no youth, no father, no mother, no arhat, no Buddha, no Dharma, no Sangha, no transgression, and no transgressor. How could there be a fall into transgression? Why? This Mañjuśrī is wise, holy, and of unparalleled wisdom, praised by all the Buddhas and World-Honored Ones. He has attained the unobstructed, profound patience of the Dharma, has made offerings to countless hundreds of thousands of billions of nayutas of Buddhas and World-Honored Ones, skillfully understands all the Buddha's teachings, can expound such true Dharma, and respects all Tathāgatas equally. Yet he suddenly drew a sword and attempted to harm the Tathāgata. The World-Honored One quickly said, 'Stop, stop, Mañjuśrī! Do not harm me. If you must harm, then harm skillfully.' Why is this? If there were even one dharma that was a composite, definitely accomplished, that could be called Buddha, Dharma, Sangha, father, mother, or arhat, that could be grasped, then it should not be exhausted. However, all these dharmas have no essence, no reality, are neither existent nor true, are false and inverted, empty like illusions. Therefore, within them, no one commits a sin, and no sin can be obtained. Who is the killer that would receive retribution?" After the bodhisattvas observed and understood this clearly, they immediately attained the patience of the non-arising of dharmas. Joyful and elated, their bodies rose into the air to the height of seven tāla trees, and they praised with verses:
諸法如幻化， 斯由分別起， 是中無所有， 一切法皆空。
All dharmas are like illusions, Arising from discrimination. Within them, there is nothing, All dharmas are empty.
顛倒虛妄想， 愚癡取我心， 計念我昔愆， 所作業中甚。
Inverted and false thoughts, The foolish mind grasps at self. Recalling my past transgressions, The deeds I've done are grave.
過去為大逆， 殺父母良田， 殺羅漢比丘， 是為極重惡。
In the past, I committed great sins, Killing parents, the field of merit, Killing arhats and monks, These are extremely evil acts.
以彼惡業故， 我當受大苦， 沒疑網眾生， 聞法悔或除。
Due to these evil deeds, I should suffer greatly. Beings drowning in doubt, Hearing the Dharma, regret may be dispelled.
大名拔我毒， 破散我疑心， 我已覺法界， 眾惡無所有。
The Great Name removes my poison, Shattering my doubting mind. I have awakened to the dharma-realm, Where no evils exist.
諸佛巧方便， 善知我等意， 方便度眾生， 為解諸疑縛。
The Buddhas' skillful means, Well knowing our intentions, Use expedients to liberate beings, To untie the bonds of doubt.
何處有諸佛？ 法僧亦復然， 父母本自無， 阿羅漢空寂。
Where are there any Buddhas? The same for Dharma and Sangha. Parents are fundamentally non-existent, Arhats are empty and tranquil.
是處無有殺， 云何有業果？ 如幻無所生， 諸法性如是。
In this, there is no killing, How can there be karmic fruit? Like illusions, nothing is born, Such is the nature of all dharmas.
文殊大智人， 深達法源底， 自手握利劍， 馳逼如來身。
Mañjuśrī, the greatly wise one, Deeply penetrates the source of dharmas. With his own hand grasping a sharp sword, He rushes towards the Tathāgata's body.
如劍佛亦爾， 一相無有二， 無相無所生， 是中云何殺？」
The sword and Buddha are alike, One characteristic without duality. No characteristics, nothing born, How can there be killing in this?
說此執劍妙法門時，十方如恒沙等諸佛世界六種振動。時彼十方諸佛世界一切諸佛現前說法，彼佛侍者各於本國大眾會中從座而起，咸請其佛言：「世尊！今此神變是誰威德而令世間大地振動？」時十方諸佛各各告其弟子曰：「諸善男子！今有世界名曰娑婆，彼土有佛，號釋迦牟尼如來、應供、正遍覺，現在說法。然彼世界有一上首菩薩摩訶薩名文殊師利，久已不退於阿耨多羅三藐三菩提。為欲破壞新學菩薩執著心故，躬秉利劍馳走趣彼釋迦如來，顯發深法。以是因緣故，令大地如是振動。彼佛世尊因智劍故說甚深法，復令無量無邊阿僧祇眾生法眼清淨、心得解脫、證深法忍、安住菩提。」
When this wonderful Dharma gate of wielding the sword was expounded, the six kinds of quakes occurred in Buddha worlds as numerous as the sands of the Ganges in the ten directions. At that time, all the Buddhas in those ten directions were expounding the Dharma, and their attendants rose from their seats in their respective great assemblies and asked their Buddhas: "World-Honored One! Whose spiritual power is causing the earth to quake so?"
The Buddhas in the ten directions each told their disciples: "Good men! There is a world called Saha, where a Buddha named Śākyamuni Tathāgata, Arhat, Samyaksaṃbuddha is currently expounding the Dharma. In that world, there is a foremost Bodhisattva Mahāsattva named Mañjuśrī, who has long been irreversible from anuttarā-samyak-saṃbodhi. To destroy the attachment of newly aspiring bodhisattvas, he personally wielded a sharp sword and rushed towards Śākyamuni Tathāgata, revealing the profound Dharma. It is for this reason that the earth is quaking. That World-Honored One, because of this sword of wisdom, is expounding the extremely profound Dharma, causing countless, limitless, asaṃkhyeya beings to purify their Dharma eyes, liberate their minds, realize the profound patience of Dharma, and abide in bodhi."
爾時世尊建立如是大神變時，以方便力令彼眾中一切諸來新學菩薩——善根微少、未離分別取相眾生——皆悉不覩彼執劍事，亦不得聞其所說法。
At that time, when the World-Honored One manifested this great supernatural power, he used skillful means to prevent all the newly aspiring bodhisattvas in the assembly—those with few good roots who had not yet abandoned discrimination and grasping at characteristics—from seeing the act of wielding the sword or hearing the Dharma that was expounded.
爾時尊者舍利弗白文殊師利言：「大士！仁今已造極猛惡業，欲害如是天人大師。是業若熟，當於何受？」
Then the Venerable Śāriputra said to Mañjuśrī: "Great One! You have now created extremely violent evil karma, attempting to harm the great teacher of gods and humans. When this karma ripens, where will you experience its retribution?"
時文殊師利告舍利弗言：「如是大德！如汝所說，我今唯能造作如是極重惡業，而實不知於何處受？然舍利弗！如吾見者，當若化人幻業熟時，我如斯受。所以者何，彼幻化人無心分別、無有念想，一切諸法皆幻化故。又舍利弗！我今問汝，隨汝意答。於意云何？如汝意者實見劍耶？」
Mañjuśrī replied to Śāriputra: "Indeed, Venerable One! As you say, I am now only able to create such extremely heavy evil karma, but I truly do not know where I will experience its retribution. However, Śāriputra, as I see it, I will experience it as an illusory person experiences the ripening of illusory karma. Why? Because an illusory person has no mind for discrimination and no thoughts or perceptions, as all dharmas are like illusions. Furthermore, Śāriputra, let me ask you, and you may answer as you wish. What do you think? Do you really see a sword?"
舍利弗言：「不也。」
Śāriputra said: "No."
文殊師利曰：「又定見彼惡業可得耶？」
Mañjuśrī said: "Do you definitely see that evil karma can be obtained?"
舍利弗言：「不也。」
Śāriputra said: "No."
文殊師利曰：「又定見彼受果報耶？」舍利弗言：「不也。」
Mañjuśrī said: "Do you definitely see the receiving of its karmic fruit?" Śāriputra said: "No."
文殊師利言：「如是舍利弗！彼劍既無、復無業報，誰造斯業？誰受報者？而反問我受報處乎？」
Mañjuśrī said: "Thus, Śāriputra! If the sword does not exist and there is no karmic retribution, who creates this karma? Who receives the retribution? Why then do you ask me where I will receive the retribution?"
舍利弗言：「大士！以何義故復如是說？」
Śāriputra said: "Great One! For what reason do you speak like this?"
文殊師利言：「如我所見，實無有法業報熟者。所以者何？一切諸法無業無報，無業報熟故。」
Mañjuśrī said: "As I see it, there is truly no dharma that ripens karmic retribution. Why? All dharmas have no karma and no retribution, because there is no ripening of karmic retribution."
爾時十方世界諸來菩薩摩訶薩等，同請佛言：「世尊！唯願世尊以威德力，加是文殊師利，令至十方諸佛世界說如斯法，令彼眾生咸得聽聞，如我無異。」
At that time, the Bodhisattva Mahāsattvas who had come from the worlds in the ten directions together requested the Buddha, saying: "World-Honored One! We only wish that the World-Honored One would use his majestic power to empower this Mañjuśrī, allowing him to go to the Buddha worlds in the ten directions to expound such a Dharma, enabling all beings there to hear it, just as we have."
於是文殊師利菩薩摩訶薩語彼十方諸菩薩言：「諸善男子！汝今宜各一心觀察自佛世界也。」
Then Mañjuśrī Bodhisattva Mahāsattva said to the bodhisattvas from the ten directions: "Good men! You should now each wholeheartedly observe your own Buddha world."
時彼十方諸菩薩眾從文殊師利聞是語已，即各觀本自佛世界，皆覩文殊師利處其佛前，為諸大眾說如斯法，復各見彼皆有善住意天子問是法門。又各見彼十方佛國諸菩薩等悉皆大集，又皆見彼諸天子眾其數多少與此不殊，又各見彼佛界清淨莊嚴微妙與此無異。彼諸菩薩摩訶薩眾如是見已，生殊特心得未曾有，同聲讚言：「甚奇甚特。今此文殊師利道德巍巍，處斯世界安住不動而能普現十方佛前。」
When the assembly of bodhisattvas from the ten directions heard these words from Mañjuśrī, they each observed their original Buddha world. They all saw Mañjuśrī in front of their respective Buddhas, expounding this Dharma to the great assemblies. They also saw that each world had a celestial being Suṣṭhitamati asking about this Dharma gate. Furthermore, they saw that in all the ten Buddha lands, the bodhisattvas had gathered in great numbers, and the number of celestial beings was no different from here. They also saw that the purity and magnificent adornments of those Buddha realms were no different from this one. When the assembly of Bodhisattva Mahāsattvas saw this, they generated unprecedented, extraordinary thoughts and exclaimed in unison: "How marvelous, how extraordinary! This Mañjuśrī's virtue is so lofty that while abiding motionless in this world, he can manifest universally before the Buddhas of the ten directions."
爾時文殊師利告彼十方菩薩眾言：「諸善男子！汝今當聽。譬如幻師既善學已，不離本座而能幻作種種色像。菩薩摩訶薩亦復如是，既能善學般若波羅蜜如幻法已，即於一切如幻法中，隨其十方諸佛國土欲現形像作諸佛事，如意即能。所以者何？一切諸法皆如幻化，以是義故所作隨心。譬如日月宮輪住虛空處，初不曾下入諸器中，其光普照靡不周遍。菩薩如是安住不動，隨心普現十方佛前，或現聲聞緣覺等身、或現梵王帝釋等像、或現四天轉輪王事、或現國主大臣政化，如是乃至示現一切惡趣眾生形類隨意即能，而亦初無興作之想。」
Then Mañjuśrī addressed the assembly of bodhisattvas from the ten directions, saying: "Good men! Listen now. It is like a skilled illusionist who, without leaving his seat, can conjure up various forms and images. Bodhisattva Mahāsattvas are also like this. Having well learned the illusory nature of the Prajñāpāramitā, they can, within all illusory dharmas, manifest forms and perform Buddha-works in all the Buddha lands of the ten directions as they wish. Why is this? All dharmas are like illusions, and for this reason, their actions follow their minds. It is like the celestial palaces of the sun and moon dwelling in space, never descending into vessels, yet their light universally illuminates everywhere. In the same way, bodhisattvas abide motionlessly, yet according to their minds, they universally appear before the Buddhas of the ten directions. They may manifest as śrāvakas or pratyekabuddhas, or as Mahābrahmā or Śakra, or as the affairs of the Four Heavenly Kings or wheel-turning sage kings, or as the governance of national rulers and ministers. They can even manifest at will as beings of all evil destinies, yet they never have the notion of doing so."