English
English version: There is no unwholesome place before it, nor is there any wholesome dharma, neither ceasing nor arising. That which neither ceases nor arises is called the meaning of equality, true and peaceful (an谛, truth); attaining equality is then called the practice of equality. If, son of a good family! one does not practice the four bases of spiritual power (four meditative powers) without negligence, practices the four immeasurable minds (loving-kindness, compassion, joy, equanimity), the five roots (faith, vigor, mindfulness, concentration, wisdom), the five powers (power of faith, power of vigor, power of mindfulness, power of concentration, power of wisdom), and the seven factors of enlightenment (discrimination of dharma, vigor, joy, tranquility, mindfulness, concentration, equanimity), the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), if one can practice the thirty-seven factors of enlightenment, neither elevating nor degrading, without words or speech, this is called practice. If, son of a good family! one is determined in the thirty-seven factors of enlightenment, regarding all sounds, following the teachings of the sages and not going with the flow, if one can diligently practice and follow what is practiced, neither knowing the dharmas nor creating proof. Why is that? The so-called thirty-seven factors of enlightenment are merely borrowed words; observing their false names, they arise from delusion. Calculating their forms, they also have no forms, like being carried by water, revolving due to conditions, and their revolving does no harm. Removing this name, there is nothing to be gained, just like observing these thirty-seven factors of enlightenment, there is nothing to be removed. The heavenly being then asked Manjusri (Manjusri, name of a Bodhisattva): 'What is it that a bhiksu (bhiksu, Buddhist monk) aspires to practice, and dwells alone in solitude?' Manjusri replied: 'If one distinguishes all dharmas as being of one kind and one aspect, like space, there is no action, and there are no sentient beings, this is called practice. Moreover, one who practices is not in this world, nor is one from the next world, in the three times (past, present, future) there is no action, regarding all dharmas, there is also no action, completely understanding that all dharmas are false and unreal, this is called practice. One who practices, regarding all dharmas, has neither duality nor singularity, neither should nor should not, this is called practice.' At that time, countless people in the assembly were pondering in their hearts, and all had doubts: 'What does this mean? What should we practice? How can it be explained? The Tathagata (Tathagata, title of the Buddha), the truly enlightened one, the perfectly enlightened one (Sammasambuddha, title of the Buddha), expounds the three doors of liberation (emptiness, signlessness, wishlessness), which can lead to Nirvana (Nirvana, the highest state in Buddhism), if one can create proof of the thirty-seven factors of enlightenment, one can attain extinction! What Manjusri is saying now, is it not a sign of inverting the teachings and disrupting the Dharma?' --------------------------------------------------------------------------------
Chinese
师利寻时皆知，此诸比丘一切众会心所怀疑，告舍利弗：“唯卿仁者，为众重任，咸共信之，最大智慧，如来所叹。又贤者身，离欲尘法而以造证。仁者久如逮成四谛，得造证乎三十七品及三脱门也。”舍利弗曰：“不也！我不得法，当可造立，思惟其义，及修行者。所以者何？一切诸法悉无所受亦无所生，空无言教，空不证空。” 说是语时，三万比丘漏尽意解。 善住意天子赞文殊师利：“审如仁者，执慧颁宣深妙法忍，兴隆空行。” 文殊答曰：“吾不执慧，一切愚戆凡夫之士执求智慧。所以者何？斯等之类，执持令转，集会二品所执，堕于地狱、饿鬼、畜生、诸天、人间，所见牵连。假使，天子！为诸三界展转牵连，轮转无际，所向非一，所生受身，各各别异，是为牵连，随其宛转，如是牵连展转无休。由是之故，不知本际，在于生死乐苦恼根。复次，天子！愚騃无智凡夫，不闻与欲俱合，怒痴亦然，报应诸见，名色同尘，诸佛、声闻、缘觉、菩萨，及逮法忍，无所牵连，亦无宛转。所以者何？如斯党类，其身口心未曾起立，所展转者不得三界，何所宛转？是故斯等牵连智慧，若更受身，无所弃舍，是执智慧。” 天子又问：“仁者所说，毁坏慧乎？” 答曰：“不也。” 现代汉语译本：当时，师利（指文殊师利菩萨）立刻知道，这些比丘们，所有集会的人心中都存有疑惑，于是告诉舍利弗（佛陀十大弟子之一）说：‘只有您，仁者，是大众所依赖的，大家都信任您，您拥有最大的智慧，是如来所赞叹的。而且贤者您，已经远离了欲望和尘世的法则，并以此证得了真理。仁者您是何时成就四谛（苦、集、灭、道）的，又是如何证得三十七道品（修行的三十七种方法）和三解脱门（空、无相、无愿）的呢？’ 舍利弗回答说：‘不是的！我没有得到任何可以建立的法，也没有思考过它的意义，以及修行的方法。为什么呢？因为一切诸法都是无所接受，也无所生起的，是空无言说的教导，空性本身也不能被空性所证明。’ 当说这些话的时候，三万比丘的烦恼都已断尽，心意得到了解脱。 善住意天子赞叹文殊师利说：‘确实如仁者所说，您执持智慧，宣扬深奥微妙的法忍，兴盛空性的修行。’ 文殊回答说：‘我并不执着于智慧，一切愚昧无知的凡夫俗子才执着追求智慧。为什么呢？因为这类人，执着于此，使其流转，被二种执着所束缚，堕入地狱、饿鬼、畜生、诸天、人间，被所见所闻牵连。假使，天子！为了三界（欲界、色界、无色界）而辗转牵连，轮转没有尽头，所去的方向不一，所受的身体，各不相同，这就是牵连，随着它辗转，这样的牵连辗转没有休止。因此，不知道根本的界限，处于生死苦乐烦恼的根源。再次，天子！愚蠢无知的凡夫，不听闻与欲望结合，愤怒和愚痴也是如此，报应和各种见解，名色和尘世相同，诸佛、声闻、缘觉、菩萨，以及证得法忍的人，都没有被牵连，也没有辗转。为什么呢？因为这类人，他们的身口意从未生起，所辗转的不会在三界中，又如何辗转呢？所以这些人执着于智慧，如果再次受生，就无法舍弃，这就是执着于智慧。’ 天子又问：‘仁者所说，是毁坏智慧吗？’ 文殊回答说：‘不是的。’
English
English version: Then, Śrī (referring to Mañjuśrī Bodhisattva) immediately knew that these bhikṣus, all those assembled, had doubts in their hearts, so he said to Śāriputra (one of the Buddha's ten great disciples): 'Only you, venerable one, are relied upon by the assembly, everyone trusts you, you possess the greatest wisdom, and are praised by the Tathāgata. Moreover, you, the venerable one, have already departed from desires and worldly laws, and have attained enlightenment through this. When did you, venerable one, achieve the Four Noble Truths (duḥkha, samudaya, nirodha, marga), and how did you attain the Thirty-seven Factors of Enlightenment (thirty-seven methods of practice) and the Three Doors of Liberation (emptiness, signlessness, wishlessness)?' Śāriputra replied: 'No! I have not obtained any dharma that can be established, nor have I contemplated its meaning, or the methods of practice. Why? Because all dharmas are without acceptance and without arising, they are empty of verbal teachings, and emptiness itself cannot be proven by emptiness.' When these words were spoken, the afflictions of thirty thousand bhikṣus were exhausted, and their minds were liberated. The deva Su-sthita praised Mañjuśrī, saying: 'Indeed, as the venerable one has said, you hold wisdom, proclaim the profound and subtle forbearance of the Dharma, and promote the practice of emptiness.' Mañjuśrī replied: 'I do not cling to wisdom, it is all ignorant and foolish ordinary people who cling to the pursuit of wisdom. Why? Because these kinds of people, clinging to this, cause themselves to transmigrate, bound by two kinds of clinging, falling into hell, hungry ghosts, animals, devas, and the human realm, being entangled by what they see and hear. Suppose, deva! For the sake of the three realms (the desire realm, the form realm, and the formless realm), they are entangled in transmigration, endlessly revolving, going in different directions, and receiving different bodies, this is entanglement, following its rotation, such entanglement revolves without end. Therefore, they do not know the fundamental limit, and are in the root of the suffering and joy of birth and death. Furthermore, deva! Foolish and ignorant ordinary people, do not hear of being united with desire, anger and ignorance are also the same, retribution and various views, name and form are the same as the world, Buddhas, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and those who have attained the forbearance of the Dharma, are not entangled, nor do they transmigrate. Why? Because these kinds of people, their body, speech, and mind have never arisen, what transmigrates will not be in the three realms, so how can they transmigrate? Therefore, these people cling to wisdom, if they are reborn again, they cannot abandon it, this is clinging to wisdom.' The deva then asked: 'Venerable one, are you saying that you are destroying wisdom?' Mañjuśrī replied: 'No.' -------------------------------------------------------------------------------- 又问：“何故毁坏？令无所除。”
Chinese
“是等学者，是毁坏慧，若不毁坏，无所除者不灭寂慧。” 又问：“文殊！仁无此乎？” 答曰：“不也。” 又问：“何故？” 答曰：“其有将去覆还，有往来者则有此事，其无有往、无有还者，晓了诸法而无周旋，则无将去亦无覆来。” 又问文殊：“何所章句为最元首？” 答曰：“如是句者，我是元首。” 又问：“何谓？” 文殊答曰：“若有菩萨，于一文字、一章句义而不动者，章句犹归分别四义。何谓为四解章句？一、常如审谛。二、了空义，知为恍忽。三、分别无形，悉无所生。四、于诸所知不以为知、不以为患。不造二事，是诸章句最为元首。” 时佛嗟叹文殊师利：“善哉，善哉！乃能班宣逮总持义。” 文殊白佛：“我无总持。所以者何？无所得故，无可执持。愚騃凡夫乃逮总持，诸佛菩萨无所获致。所以者何？其迷惑者多所执持。何所持乎？依于吾我、着人寿命，执持断灭及计有常，执坏贪淫、瞋恚、愚痴，亲抱所有，恩爱贪身，自见五阴、四大及诸入，思想多念，而反求望，堕若干见六十二疑，有所获致，而急执持。是故，世尊！愚戆凡夫逮得总持。所以者何？愚夫怀 现代汉语译本 又问：‘为何要毁坏？使得没有可以去除的？’ 回答说：‘这些学者，是毁坏智慧的。如果他们不毁坏，那么没有可以去除的东西，也就不会有寂灭的智慧。’ 又问：‘文殊（Manjusri，菩萨名）！你没有这种情况吗？’ 回答说：‘不是的。’ 又问：‘为什么？’ 回答说：‘如果有人将所覆之物拿走又放回，有往来，就会有这种情况。如果既没有往，也没有还，明了诸法而没有周旋，那么就没有拿走，也没有放回。’ 又问文殊：‘什么章句最为首要？’ 回答说：‘像这样的句子，’我是首要‘。’ 又问：‘这是什么意思？’ 文殊回答说：‘如果有菩萨，对于一个文字、一个章句的意义而不动摇，那么这个章句仍然可以归结为四种解释。哪四种解释呢？一、常常如实审视。二、明了空性的意义，知道一切都是虚幻的。三、分别无形，知道一切都没有生起。四、对于所知的事物不认为自己知道，也不认为自己有患。不造作这两种事，这些章句就是最为首要的。’ 这时，佛赞叹文殊师利（Manjusri，菩萨名）：‘善哉，善哉！你能够宣说达到总持（dharani，总摄忆持）的意义。’ 文殊对佛说：‘我没有总持。为什么呢？因为没有所得，所以无可执持。愚痴的凡夫才会有总持，诸佛菩萨没有获得。为什么呢？因为迷惑的人执着很多。执着什么呢？依于我见、执着人寿，执着断灭和计较常有，执着坏的贪欲、嗔恚、愚痴，亲近所有，恩爱贪身，自见五阴（skandha，构成人身的五种要素）、四大（mahabhuta，构成物质的四大元素）以及诸入（ayatana，感觉器官），思想多念，反而求望，堕入若干见解和六十二种疑惑，有所获得，就急于执着。所以，世尊！愚蠢的凡夫才会有总持。为什么呢？愚夫怀有’
English
English version Again asked: 'Why destroy? So that there is nothing to remove.' Answered: 'These scholars, they destroy wisdom. If they do not destroy, then there is nothing to remove, and there will be no extinguished wisdom.' Again asked: 'Manjusri (菩萨名)! Do you not have this?' Answered: 'No.' Again asked: 'Why?' Answered: 'If someone takes away what is covered and returns it, there is coming and going, then there will be this situation. If there is neither going nor returning, understanding all dharmas without revolving, then there is no taking away nor returning.' Again asked Manjusri: 'Which sentence is the most primary?' Answered: 'Such a sentence, 'I am the primary'.' Again asked: 'What does it mean?' Manjusri answered: 'If there is a Bodhisattva, who does not waver in the meaning of a single word or a single sentence, then this sentence can still be summarized into four interpretations. What are the four interpretations? First, always examine truthfully. Second, understand the meaning of emptiness, knowing that everything is illusory. Third, distinguish the formless, knowing that nothing arises. Fourth, regarding what is known, do not think that you know, nor think that you have a problem. Not creating these two things, these sentences are the most primary.' At this time, the Buddha praised Manjusri: 'Excellent, excellent! You are able to proclaim the meaning of attaining dharani (总摄忆持).' Manjusri said to the Buddha: 'I do not have dharani. Why? Because there is nothing to be attained, so there is nothing to hold onto. Foolish ordinary people attain dharani, while Buddhas and Bodhisattvas do not obtain it. Why? Because those who are deluded cling to many things. What do they cling to? They rely on the view of self, cling to the lifespan of a person, cling to annihilation and the idea of permanence, cling to bad desires, anger, and ignorance, embrace all possessions, love and greed for the body, see the five skandhas (构成人身的五种要素), the four mahabhutas (构成物质的四大元素), and the ayatanas (感觉器官), have many thoughts, and instead seek and hope, falling into various views and sixty-two doubts, and if they obtain something, they quickly cling to it. Therefore, World Honored One! Foolish ordinary people attain dharani. Why? Because foolish people harbor' --------------------------------------------------------------------------------