English
English version At that time, the World-Honored One praised Manjushri (Manjushri, symbol of wisdom) and said: 'Excellent, excellent! Quickly explain these Bodhisattva (Bodhisattva, one who vows to liberate all beings) precepts. Manjushri, listen, I will use an analogy to explain again, so that this meaning returns to vastness, universality, and ultimate completeness. It is like two people, one praising the water in an ox's footprint, and the other standing up and praising the merit of the accumulated water of the great ocean. What do you think? How long can the person praising the water in the ox's footprint last?' Manjushri (Manjushri) replied: 'The water in the ox's footprint is very little and not worth praising.' The Buddha told Manjushri (Manjushri): 'The majestic power seen in the precepts of the Sravakas (Sravaka, one who practices by hearing the Buddha's teachings) is also like this water in the ox's footprint, not worth praising. What can that person who stands up and praises the great ocean do?' Manjushri (Manjushri) replied: 'Very much, very much! The Heaven Above Heavens (Tathagata, Thus Come One)! That great ocean has no boundaries, cannot be measured, and its depth and breadth are difficult to estimate.' The Buddha said: 'The Bodhisattva (Bodhisattva) precepts should be viewed in this way, like the rivers and seas, immeasurable.' When the Buddha spoke these words, twenty-two thousand people attained the Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, profound understanding of the non-arising and non-ceasing of all dharmas), and with one voice exclaimed: 'We, World-Honored One (Bhagavan, the Blessed One)! Should learn these Bodhisattva (Bodhisattva) precepts, guiding and inspiring countless people.' The Deva (Deva, celestial being) Silent-compliant-law-sound then asked Manjushri (Manjushri): 'Manjushri, what precepts do you study? Do you cultivate the precepts of the Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment on their own), or the Bodhisattva (Bodhisattva) precepts?' Manjushri (Manjushri) replied: 'In your opinion, Deva (Deva), what is the will of the great ocean? What water does the great ocean accept? What water does it reject?' The Deva (Deva) replied: 'That great ocean accepts all water.' Manjushri (Manjushri) said: 'Yes, Deva (Deva)! The Bodhisattva (Bodhisattva) precepts are like the great ocean, not rejecting filth. All the precepts of the ten directions return to it. Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), and all beings are enlightened, practice the precepts, and universally travel within it.' The Deva (Deva) then asked: 'Manjushri (Manjushri)! What is meant by the term precepts?' Manjushri (Manjushri) replied: 'What is meant by precepts is to guide and teach about the dust and toil of love and affection, therefore it is called precepts; to understand greed, therefore it is called precepts.' --------------------------------------------------------------------------------
Chinese
天子又问：“何谓开导恩爱尘劳？何谓晓了于贪欲者？” 答曰：“众念思想计有吾我，处于诸见不弃颠倒，不舍不明愚痴之本，行于二事兴发尘劳；分别此者，是谓晓了贪欲也。彼若修行无贪思想，净导随顺不计吾我，不住诸见捐舍颠倒，弃舍无明愚痴之冥，不为二行尘劳不兴亦无诤乱，无诤乱已究竟永安，是谓开化尘劳之律。 “譬如，天子！其有术师，明识能知毒虺种类，便以咒术除去毒害；学者若斯，设能分别尘劳本末无有根源，则能消灭尘劳恩爱。” 天子又问：“何谓开化尘劳本末之律？” 答曰：“于众想念本末所行，无有想念则不兴诤，已不兴诤则无所著，已无所著则无所倚，已无所倚则无所住，已无所住则无恼热，已无恼热究竟被教而蒙度脱，此谓为律。设使，天子！以贤圣慧玄妙之智，晓了尘劳恩爱之本，虚妄空无，无所是在，无有常主亦无所属，无所从来无所从去，无有处所亦无方面，无内无外亦不两间，亦不积聚，无色无像无有形貌，是为晓了尘劳恩爱之本。” 天子又问：“尘劳云何而蒙度脱？为实为虚？” 答曰：“犹如有人卧出梦中，毒蛇螫之，其人苦痛不能堪任，寻时便服除毒之药，其毒即灭痛[病-丙+(匆/心)]休息。于天子意所趣 现代汉语译本 天子又问：‘什么叫做开导恩爱尘劳？什么叫做晓了于贪欲者？’ 答曰：‘众念思想计有吾我，处于诸见不弃颠倒，不舍不明愚痴之本，行于二事兴发尘劳；分别此者，是谓晓了贪欲也。彼若修行无贪思想，净导随顺不计吾我，不住诸见捐舍颠倒，弃舍无明愚痴之冥，不为二行尘劳不兴亦无诤乱，无诤乱已究竟永安，是谓开化尘劳之律。 ‘譬如，天子！其有术师，明识能知毒虺（毒蛇）种类，便以咒术除去毒害；学者若斯，设能分别尘劳本末无有根源，则能消灭尘劳恩爱。’ 天子又问：‘何谓开化尘劳本末之律？’ 答曰：‘于众想念本末所行，无有想念则不兴诤，已不兴诤则无所著，已无所著则无所倚，已无所倚则无所住，已无所住则无恼热，已无恼热究竟被教而蒙度脱，此谓为律。设使，天子！以贤圣慧玄妙之智，晓了尘劳恩爱之本，虚妄空无，无所是在，无有常主亦无所属，无所从来无所从去，无有处所亦无方面，无内无外亦不两间，亦不积聚，无色无像无有形貌，是为晓了尘劳恩爱之本。’ 天子又问：‘尘劳云何而蒙度脱？为实为虚？’ 答曰：‘犹如有人卧出梦中，毒蛇螫之，其人苦痛不能堪任，寻时便服除毒之药，其毒即灭痛休息。于天子意所趣’
English
English version The king then asked: 'What is meant by enlightening and guiding the dust and toil of love and attachment? What is meant by understanding those who are greedy?' The answer was: 'The multitude of thoughts and ideas that calculate and possess 'I' and 'mine,' dwelling in various views without abandoning perversion, without relinquishing the root of ignorance and foolishness, acting in duality, giving rise to dust and toil; distinguishing this is called understanding greed. If one cultivates thought without greed, purely guides and follows without calculating 'I' and 'mine,' not dwelling in various views, renouncing perversion, abandoning the darkness of ignorance and foolishness, not engaging in dualistic actions, dust and toil will not arise, and there will be no strife or turmoil. When there is no strife or turmoil, one will ultimately attain eternal peace; this is called the law of enlightening and transforming dust and toil.' 'For example, O king! There are sorcerers who clearly recognize and know the types of poisonous snakes (du hui), and then use spells to remove the poison. Scholars are like this; if they can distinguish the origin and end of dust and toil, and that it has no root, then they can eliminate the dust and toil of love and attachment.' The king then asked: 'What is meant by the law of enlightening and transforming the origin and end of dust and toil?' The answer was: 'In the origin and end of the actions of the multitude of thoughts, if there are no thoughts, then strife will not arise; if strife does not arise, then there will be no attachment; if there is no attachment, then there will be nothing to rely on; if there is nothing to rely on, then there will be no dwelling; if there is no dwelling, then there will be no vexation; if there is no vexation, then one will ultimately be taught and liberated. This is called the law. If, O king! with the wisdom of the sages, the profound and subtle wisdom, one understands the origin of the dust and toil of love and attachment, that it is illusory, empty, and without substance, that it has no constant master nor belongs to anyone, that it comes from nowhere and goes nowhere, that it has no place nor direction, that it is neither inside nor outside nor in between, that it does not accumulate, that it has no color, no form, no shape, this is called understanding the origin of the dust and toil of love and attachment.' The king then asked: 'How is dust and toil liberated? Is it real or unreal?' The answer was: 'It is like a person who wakes up from a dream and is bitten by a poisonous snake. The person suffers greatly and cannot bear it, but then immediately takes medicine to remove the poison, and the poison disappears and the pain subsides. What do you think, O king?' -------------------------------------------------------------------------------- 云何？其人审为毒蛇所螫，为虚事乎？” 答曰：“为虚，不可言实。” 又问：“设使虚者，何故被毒而蒙药除？”
Chinese
答曰：“如虚妄梦，梦虚不实而被于毒，毒除亦然亦无所除。” 文殊答曰：“众圣解空，开化一切尘劳恩爱，亦复如是。如天子问：‘何谓开化尘劳恩爱？为实为虚？’欲了此义，如我之身计无有身，恩爱尘劳实无恩爱，亦复若斯。设使我身是实身者，恩爱尘劳亦当常存，所以尘劳。无尘劳者，用我己身无有身故，由是之故，无有能得开化尘劳。所以者何？一切诸法皆为寂寞而无生故，诸法惔怕不可受持故，诸法静默无归趣故，诸法皆尽无积聚故，诸法无尽无所生故，诸法不生无所成故，诸法无成用无造故，诸法无作无所为故，诸法无为用无我故，诸法无我用无主故，诸法无主如虚空故，诸法无来无所著故，诸法无来从无住故，诸法无住无所受故，诸法无受无所著故。是故，天子！究竟蒙化，成为法律亦无所化。” 道门品第四 天子又问：“一切诸法，以何为门之元首也？” 答曰：“无顺之念，以为门首；周旋生死顺义之念，为泥洹矣。不行精进为挂碍门，精进之行为道品门；狐疑之行为阴盖门，勤修解脱无挂碍门；思想诸着为尘劳门，无所想念 现代汉语译本： 问：‘这是怎么回事？那个人确实是被毒蛇咬伤了吗？还是虚假的？’ 答：‘是虚假的，不能说是真实的。’ 又问：‘假设是虚假的，为什么会被毒所害，又用药物去除呢？’ 答：‘就像虚妄的梦，梦是虚假的、不真实的，却被毒所害，毒被去除也是一样，实际上并没有什么被去除。’ 文殊（Manjusri，菩萨名）答道：‘众圣理解空性，开化一切尘劳恩爱，也是如此。就像天子问：‘什么是开化尘劳恩爱？是真实的还是虚假的？’想要了解这个道理，就像我的身体，认为没有身体，恩爱尘劳实际上没有恩爱，也是这样。假设我的身体是真实的身体，恩爱尘劳也应当永远存在，所以尘劳没有尘劳，因为我自己的身体没有身体的缘故，因此，没有人能够开化尘劳。为什么呢？一切诸法都是寂寞而没有生起的缘故，诸法寂静不可受持的缘故，诸法静默没有归宿的缘故，诸法都消尽没有积聚的缘故，诸法没有穷尽没有生起的缘故，诸法不生没有成就的缘故，诸法没有成就因为没有造作的缘故，诸法没有作为因为没有所为的缘故，诸法没有作为因为没有我的缘故，诸法没有我因为没有主宰的缘故，诸法没有主宰如同虚空的缘故，诸法没有来处没有执著的缘故，诸法没有来处因为没有住处的缘故，诸法没有住处因为没有接受的缘故，诸法没有接受因为没有执著的缘故。所以，天子！究竟蒙受教化，成为法律，实际上没有什么被教化。’ 道门品第四 天子又问：‘一切诸法，以什么作为门的首要呢？’ 答：‘没有顺从之念，作为门的首要；周旋生死顺应正义的念头，就是涅槃（Nirvana，佛教术语，指解脱）了。不行精进是挂碍之门，精进行为是道品之门；狐疑的行为是阴盖之门，勤修解脱是没有挂碍之门；思想诸着是尘劳之门，没有所想念
English
English version: ‘What is this? Was that person truly bitten by a venomous snake, or is it false?’ The answer: ‘It is false; it cannot be said to be real.’ Again, he asked: ‘Supposing it is false, why is one harmed by the poison and then has it removed by medicine?’ The answer: ‘It is like a false dream. The dream is false and unreal, yet one is harmed by the poison. The removal of the poison is the same; in reality, nothing is removed.’ Manjusri (Manjusri, name of a Bodhisattva) replied: ‘The saints understand emptiness and enlighten all defilements of labor and love; it is also like this. Just as the prince asked: ‘What is the enlightenment of defilements of labor and love? Is it real or false?’ If you want to understand this principle, it is like my body, considering there is no body. Defilements of labor and love actually have no love; it is also like this. Supposing my body is a real body, defilements of labor and love should also always exist. Therefore, defilements of labor have no defilements because my own body has no body. Because of this, no one can enlighten defilements of labor. Why? Because all dharmas (dharmas, Buddhist term for phenomena) are solitary and without arising, because the dharmas are tranquil and cannot be held, because the dharmas are silent and have no refuge, because all dharmas are exhausted and have no accumulation, because the dharmas are endless and have no arising, because the dharmas do not arise and have no accomplishment, because the dharmas have no accomplishment because there is no creation, because the dharmas have no action because there is nothing to be done, because the dharmas are without action because there is no self, because the dharmas have no self because there is no master, because the dharmas have no master like emptiness, because the dharmas have no coming and no attachment, because the dharmas have no coming because there is no dwelling, because the dharmas have no dwelling because there is no receiving, because the dharmas have no receiving because there is no attachment. Therefore, Prince! Ultimately receiving enlightenment and becoming the law, in reality, there is nothing to be enlightened.’ Chapter Four: The Gate of the Path The prince then asked: ‘Among all dharmas, what is the foremost of the gates?’ The answer: ‘The absence of compliant thoughts is the foremost of the gates; revolving in birth and death with thoughts compliant with righteousness is Nirvana (Nirvana, Buddhist term for liberation). Not practicing diligence is the gate of hindrance; diligent practice is the gate of the qualities of the path; doubtful behavior is the gate of the coverings of the five aggregates; diligently cultivating liberation is the gate of no hindrance; thinking of all attachments is the gate of defilements of labor; having no thoughts --------------------------------------------------------------------------------