Chinese
并且，魔说道：这并非是我的地盘，而是应当看作是文殊童子所到的地方。然后，天子善界对文殊说道：应当在何处寻求佛的事业？文殊说道：天子，佛的事业应当在一切众生的烦恼中寻求，因为如果众生没有被烦恼所折磨，那么佛的事业也不会显现。如是说，为了舍弃生老病死，佛才出现。同样，如来证得菩提后，也没有创造或阻止任何法，因为没有任何法是生起或灭去的。所谓佛的出现，其意义在于自性本无生。不以任何执著的见解来对待任何法，是菩萨圆满的意乐。不执着于内外诸法，是增上的意乐。舍弃一切烦恼，而不舍弃一切众生，是圆满的布施，等等，如是宣说。然后，恶魔痛苦且不悦，脸上满是泪水，说道：何处行持此等法类，何处就没有魔的机会。执持此法者，将阻碍魔的一切事业。说完，随即隐没不见。如是，被憎恨和强烈嫉妒所驱使，怀有傲慢的恶魔，也无法阻碍佛法。反而，由于宣说了甚深的大乘，像这样成就佛的事业，菩萨的善巧方便和力量是不可思议的。 ༈ 此外，《文殊所住处》大乘经中说：文殊童子游走于五百比丘的住所之间，来到舍利子的住所，看到他在寂静处禅修，于是从禅修中唤醒舍利子，宣说了诸法皆无所缘的甚深实相。当时，该眷属中的五百比丘从座位上站起来，说道：不要看文殊童子，不要听他的，凡是他所住的方向，也应当舍弃。为什么呢？因为导师已经显现。
English
And the demon said: This is not my territory, but should be regarded as the place where youthful Manjushri has arrived. Then, the son of the gods, Good Boundary, said to Manjushri: Where should the deeds of the Buddha be sought? Manjushri said: Son of the gods, the deeds of the Buddha should be sought in the afflictions of all sentient beings, for if sentient beings are not tormented by afflictions, then the deeds of the Buddha will not arise. Thus, it is said that the Buddha appears for the sake of abandoning birth, old age, sickness, and death. Likewise, after the Tathagata attained enlightenment, he neither created nor prevented any dharma, because no dharma arises or ceases. The so-called appearance of the Buddha means that by nature there is no birth. Not engaging with any dharma through views of attachment is the perfect intention of a Bodhisattva. Not being attached to internal and external dharmas is the supreme intention. Abandoning all afflictions without abandoning sentient beings is perfect generosity, and so forth, as taught. Then, the evil demon, suffering and displeased, with his face full of tears, said: Wherever these categories of dharma are practiced, there is no opportunity for demons, for those who uphold this will obstruct all the deeds of demons. Having said this, he immediately disappeared. Thus, even the evil demon, driven by hatred and great jealousy, filled with arrogance, could not obstruct the Dharma. Instead, by teaching the profound Great Vehicle, the skillful means and power of a Bodhisattva in accomplishing the deeds of the Buddha in this way are inconceivable. ༈ Furthermore, in the Mahayana Sutra "The Abode of Manjushri," it says: Youthful Manjushri wandered from dwelling to dwelling of the five hundred monks, and came to the dwelling of Shariputra, and seeing him meditating in solitude, he roused Shariputra from his meditation, and explained the profound reality that all dharmas are without object of focus. Then, the five hundred monks in that assembly rose from their seats and said: Do not look at youthful Manjushri, do not listen to him, and the direction in which he dwells should also be abandoned. Why? Because the Teacher has already appeared.
Chinese
正如这样，文殊认为把杂染和清净说成一体不是佛法，于是就诽谤和谩骂。文殊菩萨说：五百比丘这样说是说得对。为什么呢？因为文殊童子是不存在的，如果没有对境，他就不能看和听。如果没有对境，他的住处也没有对境，所以他所住的方向也不应该依止。这样说了之后，那些比丘听了就回来了，说：文殊，我们不明白你所说的。文殊菩萨说：比丘们，好啊，好啊！这样说法是说法者的声闻弟子的行为。比丘们，这里没有全知和遍知，因为法界本来就是安住的。并且说那是没有对境的，等等。因此，四百比丘没有执取，心从诸漏中解脱。一百比丘心生大乱，以其身体堕入大号叫地狱。然后，舍利子对文殊菩萨说：你不宣说随顺众生的佛法，所以那一百比丘都白费了，真是太奇怪了。世尊说：舍利子，你不要这样说。那一百比丘在大号叫地狱中感受一次痛苦，就会转生到兜率天。如果他们没有听到这个佛法，一定会堕入地狱，业尽之后才会转生为人。依靠这个佛法，他们稍微感受一下在劫中于地狱受苦的业，就能清净，并且在弥勒佛的聚会中首先获得阿罗汉果。因此，听到这样的法类，并加以思择是最好的。获得禅定和四无量心不是这样的，因为没有听到这样的法类，就不能从轮回中完全解脱。世尊这样说了之后，舍利子对文殊菩萨说：为了使众生完全成熟，你善说这个法类，真是太稀奇了。文殊菩萨说
English
Just like that, Manjushri thought that saying defilement and purification are one is not Dharma, so he slandered and reviled. Manjushri Bodhisattva said: The five hundred bhikshus are right to say so. Why? Because Manjushri Kumara does not exist, and if there is no object, he cannot see and hear. If there is no object, his dwelling place also has no object, so the direction in which he dwells should not be relied upon. After saying this, those bhikshus heard it and came back, saying: Manjushri, we do not understand what you said. Manjushri Bodhisattva said: Bhikshus, good, good! Such a statement is the act of the Shravaka disciples of the speaker. Bhikshus, there is no omniscience and complete knowledge here, because the Dharmadhatu is originally abiding. And it is said that it is without object, and so on. Therefore, four hundred bhikshus, without grasping, their minds were liberated from the outflows. One hundred bhikshus were greatly disturbed and fell into the Great Howling Hell with their bodies. Then, Shariputra said to Manjushri Bodhisattva: You do not preach the Dharma that follows sentient beings, so those one hundred bhikshus are wasted, which is very strange. The World Honored One said: Shariputra, do not say that. Those one hundred bhikshus will be reborn in Tushita Heaven after experiencing one suffering in the Great Howling Hell. If they had not heard this Dharma, they would surely fall into hell, and after the karma was exhausted, they would be reborn as humans. Relying on this Dharma, they can purify themselves by experiencing a little of the karma of suffering in hell for a kalpa, and first obtain the Arhat fruit in the Maitreya Buddha's assembly. Therefore, hearing such a Dharma category and contemplating it is the best. Obtaining samadhi and the four immeasurables is not like this, because without hearing such a Dharma category, one cannot be completely liberated from samsara. After the World Honored One said this, Shariputra said to Manjushri Bodhisattva: It is wonderful that you have well explained this Dharma category for the complete maturation of sentient beings. Manjushri Bodhisattva said
Chinese
萨瓦，如是性、法界和有情界是无增减，非杂染非清净。于无所缘，此不住灭，即是菩提、解脱和涅槃。如是说已，薄伽梵亦如妙吉祥童子所说而宣说。宣说一切法唯是名言安立，无所缘，故十万有情获得离垢无尘之法眼。五百比丘从一切漏中，心得到解脱。八十万欲界天子发无上菩提心，彼等获得圆满菩提之授记。如是，以愚痴而舍弃甚深法者，亦以直接或间接之方式令其成熟。以彼等为例，于诸经中，妙吉祥童子向如来请问，与其他菩萨往来，与声闻互相问答，以及为天人等众生说法等，以种种方便令有情成熟之无量事业，于诸经中亦屡屡出现。༈。于《妙吉祥根本续》中，薄伽梵于净居天之虚空中央，与菩萨云集之众会共处。妙吉祥童子宣说菩萨之幻化相及真言之根本时，如来之眉间放光，于东北方，越过恒河沙数百千之世界，于名为具花之世界中，妙吉祥童子住于如来花遍生王之尊前，受到劝请。妙吉祥童子入于何等三摩地，四方无边无际之一切方所，皆为诸佛所充满。彼世界及诸佛赞叹佛子：善哉！善哉！如是入于三摩地者，是声闻、独觉及趣入菩萨行者，以及地
English
Sapa, suchness, the realm of phenomena, and the realm of sentient beings are without increase or decrease, neither defiled nor purified. In that which is without an object of focus, this does not abide and does not cease, that is enlightenment, liberation, and nirvana. Having spoken thus, the Bhagavan also taught as the youth Manjushri had taught. By teaching that all phenomena are merely designated by names and are without an object of focus, a hundred thousand beings obtained the stainless, dustless Dharma eye. Five hundred monks were completely liberated in mind from all defilements. Eighty thousand sons of gods who dwell in the realm of form generated the unsurpassed mind of enlightenment, and those were prophesied to attain perfect enlightenment. Thus, even those who, being deluded, abandon the profound Dharma, are also fully ripened through direct or indirect means. As exemplified by these, in the sutras, the countless activities of Manjushri as a youth, such as asking questions of the Tathagata, interacting with other Bodhisattvas, questioning and answering with the Shravakas, and teaching the Dharma to gods and humans, and so forth, by various means, causing sentient beings to ripen, repeatedly occur in the sutras. ༈. In the Root Tantra of Manjushri, the Bhagavan dwells in the center of the sky above the Pure Abode, together with a gathering of assembled Bodhisattvas. When Manjushri, as a youth, spoke of the emanations of Bodhisattvas and the basis of mantras, rays of light emanated from the Tathagata's urna, and in the northeast direction, having passed beyond hundreds of thousands of worlds like the sands of the Ganges, in a world called "Possessing Flowers," Manjushri, as a youth, dwelling in the presence of the Tathagata Flower Universally Born King, was urged. Whatever samadhi Manjushri, as a youth, entered into, all directions, boundless and limitless, were completely filled with Buddhas. That world and the Buddhas praised the sons of the Victorious Ones: "Well done! Well done!" Entering into such a samadhi is for Shravakas, Pratyekabuddhas, and those who have entered the Bodhisattva path, as well as the bhumis.
Chinese
他们说，住在十地的人也不能做到。然后，文殊童子以神通的嬉戏和无量的供养庄严，来到世尊释迦牟尼佛的足下，顶礼赞叹而坐。然后，世尊对文殊说：‘展示你的咒语事业吧。’文殊童子化现为诸佛加持的光明景象，名为‘圆满摄集’，刚一入于菩萨的禅定，光明景象就遍布恒河沙数世界的色究竟天到无间地狱。平息一切众生的痛苦，圆满策励一切声闻、缘觉、菩萨和佛世尊，光明融入文殊的顶髻。无量世界的如来、菩萨和声闻眷属聚集。在那里，如来、菩萨、顶髻和明妃们，以及伟大的明王，如来和金刚、莲花部的所有，和独觉、声闻乃至凡夫之间的广大眷属聚集，以神通的示现，开示了咒语的行持和无量的事业。那时，世尊说道：‘当能仁的月亮完全隐没，大地的坛城空虚时，仪轨将住于此世间，为了教法的利益而宣说。文殊菩萨恒常吉祥，对于一切众生都是童子。那时，他将行持佛的事业，利益世间。仪轨之王的威力，长久以来所希望的，即使听闻一次也能解脱，恒常对此成就。’又说：‘此童子是实义的遍行之田，对于未来世间能成办利益，为了利益一切有情而宣说善法，知晓解脱并安住于清净之地。真实、慈悲、忍耐、利他之心，以及恒常的慈爱和布施。’
English
They said that even those who dwell in the ten bhumis cannot do it. Then, Manjushri, the Youthful One, with the play of miraculous powers and immeasurable offerings, arrived at the feet of the Blessed One, Shakyamuni Buddha, and having prostrated, praised and sat down. Then, the Blessed One said to Manjushri, 'Show your mantra activities.' Manjushri, having become a youth, the light appearance blessed by all the Buddhas, called 'Perfectly Collected Ornament,' as soon as he entered the samadhi of a Bodhisattva, the light appearance pervaded from Akanishta to Avici hells in as many fields as the sands of the Ganges River. Having pacified all the sufferings of all sentient beings, and having perfectly urged all Shravakas, Pratyekabuddhas, Bodhisattvas and Buddhas, the Blessed Ones, that light dissolved into the crown of Manjushri's head. The Tathagatas, Bodhisattvas and Shravaka retinues of infinite fields gathered. There, the Tathagatas, Bodhisattvas, Ushnishas and Vidyarajnis, and the great Vidyarajas, all those who belonged to the Tathagata and Vajra and Padma families, and the great assemblies of retinues between Pratyekabuddhas, Shravakas and even ordinary sentient beings, having gathered immeasurably, with the manifestation of miraculous play, showed the practice of mantras and the various activities. Then, the Blessed One said: 'When the moon of the Sage is completely set, and the mandala of the earth is empty, the ritual will remain in this world, and will be taught for the benefit of the teachings. Manjushri is always auspicious, and is a youth to all beings. At that time, he will perform the deeds of a Buddha, and will benefit the world. The power of the king of rituals, those who desire it for a long time, even hearing it once will be liberated, and will always accomplish it.' And: 'This youth is the field of pervasive meaning, and for the benefit of the future world, he accomplishes benefit, and teaches virtue for the benefit of all beings, knowing liberation and abiding in a pure place. Truth, compassion, patience, altruism, and whatever is always loving and giving.'