Chinese
于时，诸佛各告侍者：“族姓子知，有界名忍，佛号能仁，颁宣经道。彼有菩萨，名文殊师利，成不退转，手执利剑驰走向佛，欲得开化不达菩萨。因是之故，时佛大圣手执慧刀断生死原，如应说法，劝无央数众生之类，使眼清净、心得解脱，逮成法忍，学住大道。” 于是大世尊以方便随建立神化，于彼众会有新学人，德本鲜薄多怀妄想，不见执剑，不闻说法，佛之圣旨故令其然。 时舍利弗问文殊师利：“仁于向者所作凶逆，以何为信，乃能执剑驰走向佛？” 文殊师利答舍利弗：“如卿所言，汝所作逆不可称载，用不能达此报偿故。唯，舍利弗！解此义者，知如幻师所造逆事，其幻化者宁有逆乎？报偿亦如。所以者何？其幻师化无有想念，诸法亦然。唯，舍利弗！吾欲相问，以诚相反。有此剑者乎？” 答曰：“不也！” “为有罪耶？” 答曰：“不也！” “唯，舍利弗！罪业虚无，报亦虚无，罪业报应悉虚无者。云何复欲知其处所？” 舍利弗言：“如文殊师利今者所说，无罪无报，一切诸法悉无罪报。此言何谓？” 文殊师利言：“于意云何？唯，舍利弗！吾所执剑，何所锻师推成之乎？谁 现代汉语译本 佛陀说：‘这是什么威德？大地剧烈震动，光明无处不照耀。’ 当时，诸佛各自告诉自己的侍者：‘你们要知道，有一个世界名为忍（Ksanti），佛号能仁（Sakyamuni），正在宣讲经道。那里有一位菩萨，名为文殊师利（Manjusri），已经达到不退转的境界，手持利剑，奔向佛陀，想要开化那些不理解菩萨境界的人。’因为这个缘故，当时的佛陀大圣手持智慧之刀，斩断生死之根源，如理说法，劝导无数众生，使他们眼睛清净、内心解脱，最终达到法忍（Dharma-ksanti），学习安住于大道。 于是，大世尊以方便法门，随顺建立神变，在那集会中，有一些新学之人，德行浅薄，多怀妄想，没有看见文殊师利执剑，也没有听到佛陀说法，这是佛陀的圣旨所致。 当时，舍利弗（Sariputra）问文殊师利：‘仁者您刚才所做的凶险之举，以什么为依据，竟然能够执剑奔向佛陀？’ 文殊师利回答舍利弗：‘正如你所说，你所认为的逆行是无法衡量的，因为你无法理解其中的报偿。舍利弗！理解这个道理的人，知道这就像幻术师所制造的幻象，幻化之物哪里会有逆行呢？报偿也是如此。为什么呢？因为幻术师的幻化没有念头，一切诸法也是如此。舍利弗！我想要反问你，以诚实相对。这把剑真实存在吗？’ 舍利弗回答说：‘不存在！’ 文殊师利问：‘那么有罪吗？’ 舍利弗回答说：‘没有罪！’ 文殊师利说：‘舍利弗！罪业是虚无的，报应也是虚无的，罪业和报应都是虚无的。又怎么能知道它们的处所呢？’ 舍利弗说：‘正如文殊师利您现在所说，没有罪，也没有报应，一切诸法都没有罪报。这话是什么意思呢？’ 文殊师利说：‘你认为如何？舍利弗！我所执的剑，是哪个铁匠打造而成的呢？是谁把它磨砺锋利的呢？’
English
English version The Buddha said, 'What power is this? The earth shakes greatly, and the light shines everywhere.' At that time, each of the Buddhas told their attendants, 'You should know that there is a world called Ksanti (Patience), where the Buddha is named Sakyamuni (the Able Sage), and he is proclaiming the Dharma. There is a Bodhisattva there named Manjusri (Gentle Glory), who has attained the stage of non-retrogression. He is holding a sharp sword and rushing towards the Buddha, desiring to enlighten those who do not understand the Bodhisattva's realm.' Because of this, the great sage Buddha at that time held the sword of wisdom, cutting off the root of birth and death, and preached the Dharma accordingly, exhorting countless sentient beings, enabling their eyes to be pure, their minds to be liberated, and ultimately attaining Dharma-ksanti (the Patience of Dharma), learning to abide in the Great Path. Then, the Great World Honored One, through skillful means, established miraculous transformations. In that assembly, there were some new learners, whose virtues were shallow and who harbored many delusions. They did not see Manjusri holding the sword, nor did they hear the Buddha's teachings. This was due to the Buddha's holy will. At that time, Sariputra (Sariputra) asked Manjusri, 'Virtuous one, what was the basis for your dangerous action just now, that you were able to hold a sword and rush towards the Buddha?' Manjusri replied to Sariputra, 'As you say, the transgression you perceive is immeasurable, because you cannot understand its recompense. Sariputra! Those who understand this principle know that it is like the illusion created by a magician. How can the illusion have any transgression? The recompense is also like this. Why? Because the magician's illusion has no thought, and all dharmas are like this. Sariputra! I want to ask you in return, with honesty. Does this sword truly exist?' Sariputra replied, 'It does not!' Manjusri asked, 'Then is there any sin?' Sariputra replied, 'There is no sin!' Manjusri said, 'Sariputra! Sin is empty, and retribution is also empty. Sin and retribution are all empty. How can one know their location?' Sariputra said, 'As Manjusri has just said, there is no sin, nor is there retribution, and all dharmas have no sin or retribution. What does this mean?' Manjusri said, 'What do you think? Sariputra! The sword I am holding, which blacksmith forged it? Who sharpened it?' -------------------------------------------------------------------------------- 捉持来以相授耶？”
Chinese
舍利弗言：“无作此剑，无执来者以相授也，文殊师利所化现耳。” 文殊又问：“仁能见得化人处乎？刀剑所在？” “如来所言：‘一切诸法悉如幻化。’其相无相，不可得处也！” “唯，舍利弗！当解斯义，如来至真亦如利剑，文殊及舍利弗亦如，无本众生亦如，诸法亦如，无本所住亦复若兹。唯，舍利弗！如一切法悉无根本，吾所兴罪、报应执剑，其亦如也！所积殃衅亦无本也！报应亦如也！向舍利弗复更问言：‘卿何以故，手执刀剑欲与佛诤？’譬如修行在于闲居，勤向世尊心念不离，乃得解脱。” 舍利弗又问：“静思修行，云何世尊？名曰何等？” 文殊答曰：“贪欲妄想则是精思修行，世尊！瞋恚愚戆欲除此三，永令无余，寂然憺怕，尔乃亘然，不能蠲除一切尘劳，不为世尊灭淫怒痴爱欲之难，乃为世尊贪欲意生，执此欲意一心念佛，欲即消灭，恚痴亦然，而得解脱。是故，舍利弗！如执利剑驰向世尊，如幻无害；怀三毒者驰心念佛，尘劳悉除，亦如修行闲居专精，一心念佛乃得解脱。” 舍利弗言：“善哉，善哉！快说此言，诚如所云。” 尔时十方诸会菩萨启请世尊：“唯然大圣！劝文殊师利，愿垂屈意，顾眄我等诸 现代汉语译本 ‘你捉持它来并把它交给我吗？’ 舍利弗说：‘没有制造这把剑的人，也没有捉持它来并把它交给你的人，这只是文殊师利所幻化出来的。’ 文殊又问：‘你能够看到幻化的人在哪里吗？刀剑又在哪里？’ ‘如来所说：‘一切诸法都如幻化。’它们的相是无相的，是不可得的！’ ‘是的，舍利弗！应当理解这个道理，如来至真也像利剑，文殊和舍利弗也像利剑，无本的众生也像利剑，诸法也像利剑，无本的住所也像这样。是的，舍利弗！如果一切法都没有根本，我所造的罪、报应和执剑，也都是如此！所积累的灾祸也没有根本！报应也是如此！’文殊又问舍利弗：‘你为什么手执刀剑想要与佛争斗？’譬如修行者在安静的地方修行，勤勉地向世尊，心中不离念佛，才能得到解脱。 舍利弗又问：‘静思修行，世尊是什么样的？又叫什么名字？’ 文殊回答说：‘贪欲妄想就是精思修行，世尊！瞋恚愚痴想要去除这三者，永远使它们没有剩余，寂静安宁，这样才能彻底，不能去除一切尘劳，不能为世尊灭除淫欲、愤怒、愚痴、爱欲的困难，而是为世尊生起贪欲之心，执着这种欲望一心念佛，欲望就会消灭，瞋恚和愚痴也是如此，从而得到解脱。所以，舍利弗！就像拿着利剑冲向世尊，如幻化一般没有伤害；怀有三毒的人一心念佛，尘劳都会消除，也像修行者在安静的地方专心修行，一心念佛才能得到解脱。’ 舍利弗说：‘善哉，善哉！说得太好了，确实如你所说。’ 这时，十方诸会菩萨请求世尊：‘是的，大圣！请劝文殊师利，希望他能屈尊，看看我们这些’
English
English version 'Do you seize it and hand it over to me?' Sariputra said, 'There is no maker of this sword, nor is there one who seizes it and hands it over to you; it is merely a transformation manifested by Manjusri.' Manjusri then asked, 'Can you see where the transformed person is? Where is the sword?' 'As the Tathagata said, 'All dharmas are like illusions.' Their form is formless, and they are unattainable!' 'Yes, Sariputra! You should understand this meaning, the Tathagata's ultimate truth is like a sharp sword, Manjusri and Sariputra are also like sharp swords, beings without origin are also like sharp swords, all dharmas are also like sharp swords, and the abode without origin is also like this. Yes, Sariputra! If all dharmas have no root, then the sins I commit, the retribution, and the holding of the sword are all like this! The accumulated calamities also have no root! The retribution is also like this!' Manjusri then asked Sariputra again, 'Why do you hold a sword in your hand, wanting to contend with the Buddha?' It is like a practitioner who cultivates in a quiet place, diligently turning towards the World Honored One, with their mind not departing from mindfulness of the Buddha, and thus attaining liberation. Sariputra then asked, 'In quiet contemplation and practice, what is the World Honored One like? What is his name?' Manjusri replied, 'Greed and delusion are the very essence of contemplation and practice, World Honored One! Anger and ignorance, wanting to eliminate these three, to make them forever without remainder, peaceful and tranquil, only then can one be thorough, unable to eliminate all defilements, unable to resolve the difficulties of lust, anger, ignorance, and desire for the World Honored One, but rather, for the World Honored One, to give rise to a mind of greed, clinging to this desire, with one mind mindful of the Buddha, desire will be extinguished, and so too with anger and ignorance, and thus one attains liberation. Therefore, Sariputra! Just as wielding a sharp sword and rushing towards the World Honored One is like an illusion without harm; one who harbors the three poisons, with their mind mindful of the Buddha, all defilements will be eliminated, just like a practitioner who cultivates in a quiet place with focused concentration, with one mind mindful of the Buddha, and thus attains liberation.' Sariputra said, 'Excellent, excellent! You have spoken well, it is indeed as you say.' At that time, the Bodhisattvas from the ten directions requested the World Honored One, 'Yes, Great Sage! Please urge Manjusri, we hope he will condescend to look upon us' --------------------------------------------------------------------------------
Chinese
佛刹土，于诸刹土颁宣经道，皆令众生解是意义。” 文殊师利报诸菩萨：“仁等各自察其佛土。” 诸族姓子寻时受教，各观本土十方处所——各各皆见文殊师利，在于十方诸佛边住，讲说经道。善住意天子咨问、启受，宣此如幻所行意义经典之要。诸菩萨等聚会亦然，不可称计，诸天子会多少无异。彼诸佛国皆若干种清净庄严，巍巍无量，亦如忍土等无差特——遥见如斯，莫不忻然，各各举声而称扬言，以为忻庆：“文殊师利道德殊绝，威神光明智无俦匹，威德殊邈过于日月，住此忍土而不移转，普现十方诸佛国土。” 文殊师利于时引喻：“如族姓子幻士善学幻术，绝世而无俦匹，不起于坐，所在幻化现若干形。菩萨如是，真学晓了般若波罗蜜，分别法幻，悉通其旨。在于此土，初不移转十方佛土，诸欲见者，辄现其身于其佛界。所以者何？一切诸法皆如幻故，由是之故所现无难。由如月殿游行虚空，不下人间，不念往来，其光所照靡所不遍，虽有所照，亦无想念。菩萨如是，在于本际未曾移转，普现十方诸佛之土——为现佛身、声闻、缘觉，为现转轮、释梵、四王，或为豪贵、贫贱、困厄身，或入三恶勤苦恼事，或为儒林、帝王、大臣，或在外道谤佛云云，或入深山学为仙人——所现无限 现代汉语译本：佛的国土，在各个国土宣讲佛法，都让众生理解其中的意义。 文殊师利菩萨告诉各位菩萨：‘各位各自观察自己的佛土。’ 各位善男子立刻接受教诲，各自观察自己的本土和十方之处——都看到文殊师利菩萨，在十方诸佛身边住着，讲说佛法。善住意天子请教、接受教诲，宣讲这如幻所行意义的经典要义。各位菩萨等聚集的情况也是这样，不可计数，诸天子聚集的数量也一样。那些佛国都有各种清净庄严，巍峨无量，也像娑婆世界一样没有差别——遥远地看到这些，没有不欢喜的，各自发出声音称赞说，以此为喜庆：‘文殊师利菩萨的道德殊胜绝伦，威神光明智慧无与伦比，威德殊胜超过日月，住在这个娑婆世界而不移动，普遍显现在十方诸佛国土。’ 文殊师利菩萨这时打比方说：‘比如善男子幻术师善于学习幻术，绝世无双，不从座位起身，就能在各处幻化显现各种形象。菩萨也是这样，真正学习通晓般若波罗蜜（智慧到彼岸），分别诸法如幻，完全通达其中的旨意。在这个国土，从不移动到十方佛土，那些想见到他的人，他就会在那个佛界显现自身。为什么呢？因为一切诸法都如幻，因此所显现的没有困难。就像月亮在虚空中，不降落人间，不思念往来，它的光芒所照之处没有不遍及的，虽然有所照耀，也没有想念。菩萨也是这样，在本来的境界中没有移动，普遍显现在十方诸佛的国土——为众生显现佛身、声闻（听闻佛法而悟道者）、缘觉（通过观察因缘而悟道者），为众生显现转轮圣王（拥有统治世界的理想君主）、帝释天（天界之主）、四天王（守护世界的四位天神），或者显现为豪门贵族、贫穷卑贱、困苦厄难之身，或者进入三恶道（地狱、饿鬼、畜生）遭受勤苦恼事，或者显现为儒林学者、帝王、大臣，或者在外道中诽谤佛法，或者进入深山学习成为仙人——所显现的没有限度。’
English
English version: In the Buddha-lands, the teachings are proclaimed in every land, enabling all beings to understand their meaning. Manjushri (Bodhisattva of Wisdom) told the Bodhisattvas, 'Each of you should observe your own Buddha-land.' The sons of noble families immediately received the instruction and observed their own lands and the ten directions—each saw Manjushri residing beside the Buddhas in the ten directions, expounding the teachings. The Deva (god) 'Good Dwelling Intent' inquired and received the teachings, proclaiming the essential meaning of the sutras on the illusory nature of actions. The gatherings of Bodhisattvas were also like this, countless, and the number of Devas gathered was no different. Those Buddha-lands were all adorned with various kinds of purity and grandeur, immeasurable, and like the Saha world (the world we live in), there was no difference—seeing this from afar, none were not delighted, and each raised their voice in praise, rejoicing: 'Manjushri's morality is extraordinary, his majestic light and wisdom are unparalleled, his virtue surpasses the sun and moon, he dwells in this Saha world without moving, and manifests universally in the Buddha-lands of the ten directions.' Manjushri then gave an analogy: 'For example, a son of a noble family, a magician skilled in illusion, unparalleled in the world, without rising from his seat, can manifest various forms in different places. Bodhisattvas are like this, truly learning and understanding Prajna Paramita (Perfection of Wisdom), distinguishing the illusory nature of dharmas (phenomena), and fully comprehending their meaning. In this land, without moving to the Buddha-lands of the ten directions, those who wish to see him, he will appear in their Buddha-land. Why is this so? Because all dharmas are like illusions, therefore, there is no difficulty in what is manifested. Just like the moon in the sky, not descending to the human world, not thinking of coming or going, its light shines everywhere, although it shines, it has no thought. Bodhisattvas are like this, without moving from their original state, they manifest universally in the Buddha-lands of the ten directions—manifesting as Buddhas, Shravakas (hearers of the teachings), Pratyekabuddhas (solitary realizers), manifesting as Chakravartin Kings (ideal rulers), Shakra (king of the gods), the Four Heavenly Kings (guardians of the world), or as the wealthy and noble, the poor and lowly, those in distress and hardship, or entering the three evil realms (hell, hungry ghosts, animals) enduring suffering, or as Confucian scholars, emperors, ministers, or slandering the Buddha in other paths, or entering deep mountains to learn to be immortals—what is manifested is limitless.' --------------------------------------------------------------------------------