English
English version: then there are limitations and obstacles. If one attains the Samadhi of One Practice (a meditative state of focused concentration), then one will understand each and every Dharma teaching in the scriptures, and be completely unobstructed. Speaking day and night, one's wisdom and eloquence will never cease. Even if one were as learned and eloquent as Ananda (one of the Buddha's ten great disciples, known for his great memory), one would not be able to compare to even one hundredth or one thousandth of the person who has attained the Samadhi of One Practice. A Bodhisattva Mahasattva should think: 'How can I attain the inconceivable merits and immeasurable names of the Samadhi of One Practice?' The Buddha said: 'A Bodhisattva Mahasattva should practice the Samadhi of One Practice, always diligently and tirelessly.' By gradually cultivating in this way, one can enter the Samadhi of One Practice and realize its inconceivable merits. However, those who slander the true Dharma, do not believe in the Dharma, or have heavy negative karma cannot enter it. English version: 'Furthermore, Manjushri (a Bodhisattva representing wisdom)! It is like a person who obtains a Mani jewel (a wish-fulfilling jewel) and shows it to a jeweler. The jeweler replies: 'This is a priceless true Mani jewel.' The person then asks the jeweler: 'Please polish it for me, and do not let it lose its luster.' After the jeweler polishes it, as the polishing progresses, the jewel's color and light become clear and radiant inside and out. Manjushri! If a good man or good woman cultivates the Samadhi of One Practice, with its inconceivable merits and immeasurable names, as their cultivation deepens, they will understand the true nature of all dharmas, become clear and unobstructed, and their merits will increase, just like that. Manjushri! It is like the sun's light, which is all-pervasive and never diminishes. If one attains the Samadhi of One Practice, one will fully possess all merits, lacking nothing, just like that. One will be able to illuminate the Buddha Dharma, like the light of the sun.' English version: 'Manjushri! The Dharma that I teach is all of one flavor, the flavor of detachment (transcending discrimination), the flavor of liberation (liberation from afflictions), and the flavor of tranquility (the tranquility of Nirvana). If a good man or good woman attains this Samadhi of One Practice, the Dharma they proclaim will also be of one flavor, the flavor of detachment, the flavor of liberation, and the flavor of tranquility, in accordance with the true Dharma, without any errors. Manjushri! If a Bodhisattva Mahasattva attains this Samadhi of One Practice, they will fully possess the methods that aid the path, and quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' English version: 'Furthermore, Manjushri! A Bodhisattva Mahasattva does not cling to dharmas.' --------------------------------------------------------------------------------
Chinese
界有分别相及以一相，速得阿耨多罗三藐三菩提相，不可思议。是菩提中，亦无得佛。如是知者，速得阿耨多罗三藐三菩提。若信一切法悉是佛法，不生惊怖亦不疑惑。如是忍者，速得阿耨多罗三藐三菩提。” 文殊师利白佛言：“世尊！以如是因，速得阿耨多罗三藐三菩提耶？”佛言：“得阿耨多罗三藐三菩提，不以因得，不以非因得。何以故？不思议界，不以因得，不以非因得。若善男子、善女人，闻如是说，不生懈怠。当知是人，已于先佛种诸善根。是故比丘、比丘尼，闻说是甚深般若波罗蜜，不生惊怖，即是从佛出家。若优婆塞、优婆夷，得闻如是甚深般若波罗蜜，心不惊怖，即是成就真归依处。 “文殊师利！若善男子、善女人，不习甚深般若波罗蜜，即是不修佛乘。譬如大地，一切药木皆依地生长。文殊师利！菩萨摩诃萨亦复如是，一切善根皆依般若波罗蜜而得增长，于阿耨多罗三藐三菩提不相违背。” 尔时文殊师利白佛言：“世尊！此阎浮提城邑聚落，当于何处演说如是甚深般若波罗蜜？”佛告文殊师利：“今此会中，若有人闻般若波罗蜜，皆发誓言：‘于未来世，常得与般若波罗蜜相应，从是信解，未来世中能听是经。’当知此人不从余小善根中来，所能堪受，闻已欢喜。文殊 现代汉语译本：境界有分别相和统一相，迅速证得阿耨多罗三藐三菩提（无上正等正觉）的境界，是不可思议的。在菩提（觉悟）中，也没有‘得佛’的概念。像这样理解的人，就能迅速证得阿耨多罗三藐三菩提。如果相信一切法都是佛法，不产生惊恐也不疑惑。像这样安忍的人，就能迅速证得阿耨多罗三藐三菩提。 文殊师利菩萨问佛说：‘世尊！因为这样的原因，就能迅速证得阿耨多罗三藐三菩提吗？’佛说：‘证得阿耨多罗三藐三菩提，不是因为因缘而得，也不是因为非因缘而得。为什么呢？因为不可思议的境界，不是因为因缘而得，也不是因为非因缘而得。如果善男子、善女人，听到这样的说法，不产生懈怠。应当知道这个人，已经在过去的佛那里种下了各种善根。所以比丘、比丘尼，听到这甚深的般若波罗蜜（智慧到彼岸），不产生惊恐，就是从佛出家的人。如果优婆塞（在家男居士）、优婆夷（在家女居士），能够听到这甚深的般若波罗蜜，心中不惊恐，就是成就了真正的皈依之处。 ‘文殊师利！如果善男子、善女人，不修习甚深的般若波罗蜜，就是不修习佛的教法。譬如大地，一切药草树木都依靠大地生长。文殊师利！菩萨摩诃萨（大菩萨）也是这样，一切善根都依靠般若波罗蜜而增长，与阿耨多罗三藐三菩提不相违背。’ 这时，文殊师利菩萨问佛说：‘世尊！这阎浮提（我们所居住的世界）的城镇村落，应当在什么地方宣说这甚深的般若波罗蜜呢？’佛告诉文殊师利：‘现在这个法会中，如果有人听到般若波罗蜜，都发誓说：‘在未来世，常常能够与般若波罗蜜相应，从这种信解出发，未来世中能够听闻这部经典。’应当知道这个人不是从其他小的善根中来的，他所能承受的，听了之后会欢喜。’文殊
English
English version: The realm has aspects of differentiation and unity, and the aspect of quickly attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment) is inconceivable. In Bodhi (enlightenment), there is also no concept of ‘attaining Buddhahood.’ One who understands in this way can quickly attain Anuttara-samyak-sambodhi. If one believes that all dharmas are Buddha-dharma, one does not generate fear or doubt. One who endures in this way can quickly attain Anuttara-samyak-sambodhi. Manjushri Bodhisattva asked the Buddha, ‘World Honored One! Is it because of such a cause that one can quickly attain Anuttara-samyak-sambodhi?’ The Buddha said, ‘Attaining Anuttara-samyak-sambodhi is not attained through cause, nor is it attained through non-cause. Why? Because the inconceivable realm is not attained through cause, nor is it attained through non-cause. If a good man or good woman hears such teachings and does not generate laziness, it should be known that this person has already planted various good roots with past Buddhas. Therefore, if a Bhikshu (monk) or Bhikshuni (nun) hears this profound Prajna Paramita (perfection of wisdom) and does not generate fear, they are those who have left home from the Buddha. If an Upasaka (male lay practitioner) or Upasika (female lay practitioner) can hear this profound Prajna Paramita and their hearts do not generate fear, they have achieved a true refuge.’ ‘Manjushri! If a good man or good woman does not practice the profound Prajna Paramita, they are not practicing the Buddha’s teachings. For example, like the earth, all herbs and trees grow relying on the earth. Manjushri! Bodhisattva Mahasattvas (great Bodhisattvas) are also like this; all good roots grow relying on Prajna Paramita, and they are not in conflict with Anuttara-samyak-sambodhi.’ At that time, Manjushri Bodhisattva asked the Buddha, ‘World Honored One! In what places in the cities and villages of Jambudvipa (the world we inhabit) should this profound Prajna Paramita be expounded?’ The Buddha told Manjushri, ‘In this assembly, if anyone hears Prajna Paramita, they all make a vow: ‘In future lives, may I always be in accordance with Prajna Paramita, and from this understanding, may I be able to hear this sutra in future lives.’ It should be known that this person does not come from other small good roots; what they can bear, they will rejoice upon hearing.’ Manjushri --------------------------------------------------------------------------------
Chinese
师利！若复有人，从汝听是般若波罗蜜，应作是言：‘此般若波罗蜜中，无声闻、辟支佛法、佛法，亦无凡夫生灭等法。’” 文殊师利白佛言：“世尊！若比丘、比丘尼、优婆塞、优婆夷，来问我言：‘云何如来说般若波罗蜜？’我当答言：‘一切诸法无诤论相，云何如来当说般若波罗蜜？’何以故？不见有法可与法诤论，亦无众生心识能知。复次，世尊！我当更说究竟实际。何以故？一切法相同入实际，阿罗汉无别胜法。何以故？阿罗汉法、凡夫法，不一不异故。复次，世尊！如是说法，无有众生已得涅槃，今得、当得。何以故？无有决定众生相故。” 文殊师利言：“若人欲闻般若波罗蜜，我当作如是说。其有听者，不念不着，无闻无得，当如幻人无所分别。如是说者，是真说法。是故听者莫作二相，不舍诸见而修佛法，不取佛法，不舍凡夫法。何以故？佛及凡夫，二法相空，无取舍故。若人问我，当作是说，如是安慰，如是建立。善男子、善女人，应如是问，作如是住，心不退不没，当如法相，随顺般若波罗蜜说。” 尔时世尊叹文殊师利：“善哉，善哉！如汝所说。若善男子、善女人，欲见诸佛，应学如是般若波罗蜜。欲亲近诸佛，如法供养，应学如是般若波罗蜜。若欲言如来是我世尊 现代汉语译本： ‘舍利子！如果有人听你讲这部《般若波罗蜜》，应该这样说：‘这部《般若波罗蜜》中，没有声闻（Sravaka，指听闻佛法而修行证果的人）、辟支佛（Pratyekabuddha，指不依师教，独自悟道的人）的法，也没有佛法，也没有凡夫的生灭等法。’ 文殊师利菩萨对佛说：‘世尊！如果有比丘、比丘尼、优婆塞（Upasaka，指在家男居士）、优婆夷（Upasika，指在家女居士）来问我：‘如来如何宣说《般若波罗蜜》？’我应当回答说：‘一切诸法都没有诤论的相状，如来又如何宣说《般若波罗蜜》呢？’为什么呢？因为没有法可以与法诤论，也没有众生的心识能够知晓。其次，世尊！我应当更说究竟的实际。为什么呢？因为一切法都相同地进入实际，阿罗汉（Arhat，指断尽烦恼，证得无生的人）没有特别殊胜的法。为什么呢？因为阿罗汉的法和凡夫的法，不一也不异。其次，世尊！像这样说法，没有众生已经得到涅槃（Nirvana，指解脱生死轮回的境界），现在得到，或者将来得到。为什么呢？因为没有确定的众生相。’ 文殊师利菩萨说：‘如果有人想听《般若波罗蜜》，我应当这样说。听的人，不执着，不念想，无所闻，无所得，应当像幻化的人一样，没有分别。像这样说，才是真正的说法。所以听的人不要执着于二相，不要舍弃各种见解而修习佛法，不要执取佛法，也不要舍弃凡夫的法。为什么呢？因为佛和凡夫，这两种法的相都是空性的，没有取舍。如果有人问我，应当这样说，这样安慰，这样建立。善男子、善女人，应当这样问，这样安住，心不退缩不沉没，应当如法相，随顺《般若波罗蜜》而说。’ 这时，世尊赞叹文殊师利菩萨说：‘说得好啊，说得好啊！正如你所说。如果善男子、善女人，想要见到诸佛，应当学习这样的《般若波罗蜜》。想要亲近诸佛，如法供养，应当学习这样的《般若波罗蜜》。如果想要说如来是我的世尊，
English
English version: ‘Sariputra! If someone, having heard this Prajnaparamita from you, should say: ‘In this Prajnaparamita, there is no Dharma of Sravakas (those who attain enlightenment by hearing the teachings), Pratyekabuddhas (those who attain enlightenment on their own), or Buddhas, nor are there the Dharmas of birth and death of ordinary beings.’ Manjusri said to the Buddha: ‘World Honored One! If a Bhiksu (monk), Bhiksuni (nun), Upasaka (male lay practitioner), or Upasika (female lay practitioner) were to ask me: ‘How does the Tathagata (Buddha) expound the Prajnaparamita?’ I should answer: ‘All Dharmas have no aspect of contention, how then should the Tathagata expound the Prajnaparamita?’ Why is this? Because there is no Dharma that can contend with another Dharma, nor is there any consciousness of sentient beings that can know it. Furthermore, World Honored One! I should further speak of the ultimate reality. Why is this? Because all Dharmas equally enter into reality, and an Arhat (one who has attained enlightenment) has no separate superior Dharma. Why is this? Because the Dharma of an Arhat and the Dharma of an ordinary being are neither one nor different. Furthermore, World Honored One! Speaking in this way, there are no sentient beings who have already attained Nirvana (the state of liberation from suffering), are now attaining it, or will attain it in the future. Why is this? Because there is no fixed aspect of sentient beings.’ Manjusri said: ‘If someone wishes to hear the Prajnaparamita, I should speak in this way. Those who listen should not be attached, should not think, should have no hearing, and should have no attainment, they should be like an illusionary person, without any discrimination. Speaking in this way is the true speaking of Dharma. Therefore, those who listen should not create dualistic aspects, should not abandon their views to cultivate the Buddha Dharma, should not grasp the Buddha Dharma, and should not abandon the Dharma of ordinary beings. Why is this? Because the aspects of both the Buddha and ordinary beings are empty, without grasping or abandoning. If someone asks me, I should speak in this way, comfort them in this way, and establish them in this way. Good men and good women should ask in this way, abide in this way, with minds that neither retreat nor sink, they should be in accordance with the Dharma aspect, and speak in accordance with the Prajnaparamita.’ At that time, the World Honored One praised Manjusri: ‘Excellent, excellent! Just as you have said. If good men and good women wish to see all the Buddhas, they should learn this Prajnaparamita. If they wish to be close to all the Buddhas and make offerings in accordance with the Dharma, they should learn this Prajnaparamita. If they wish to say that the Tathagata is my World Honored One, --------------------------------------------------------------------------------