English
English version: 'When destruction is completely extinguished. If there is someone who can hear this sutra, they will ultimately not be lazy, nor will they have various defilements, not be attached to various feelings, their mental actions will not dwell anywhere, nor will they generate various demonic deeds, nor will they have the concept of 'I', nor will they seek anything, just like the wise Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), and Mañjuśrīkumārabhūta (a bodhisattva symbolizing wisdom) who manifest supernatural powers and transformations to explain the sutra.' This is just as I saw with my own eyes at that time. At that time, the wise Mahākāśyapa (one of the ten great disciples of the Buddha, known for his ascetic practices) said to Śāriputra: 'I have also seen the supernatural powers and transformations of Mañjuśrī. Please listen to me. Not long after the Buddha attained enlightenment, when I first shaved my beard and hair, Mañjuśrī came to this world, coming from the Buddha-land of Bao Ying Tathagata, wanting to see the World-Honored One and pay homage with the head to the ground. 'At that time, the Buddha was in the Jetavana-anāthapiṇḍada-ārāma in Śrāvastī. Mañjuśrī did not appear by the Buddha's side for the entire three months of summer, nor was he seen among the Sangha, nor did he attend the feasts, nor did he participate in the recitation of precepts. Thus, after Mañjuśrī finished the three months of summer, he appeared in the Sangha when the recitation of precepts was still new. I then asked Mañjuśrī: 'Virtuous one! Where were you for these three months? What were you busy with?' Mañjuśrī said: 'Yes, Kāśyapa! I spent three months in this Śrāvastī, among the palace women of King He Yue, and among various ignorant children.' I thought in my heart: 'Why can such people participate in the Laba Buddha ceremony with our pure Sangha?' I then came out of the lecture hall and struck the ghanta (a ritual instrument), wanting to drive away Mañjuśrī. 'At that time, the Buddha told Mañjuśrī: 'Have you seen Mahākāśyapa striking the ghanta?' Mañjuśrī said to the Buddha: 'I have seen it, World-Honored One! He wants to drive me away.' The Buddha said: 'Mañjuśrī! Manifest your own realm of supernatural powers and transformations, do not let Kāśyapa have confused thoughts towards you.' Thereupon, Mañjuśrī had a samādhi (meditative state) called Manifesting All Buddhas and Buddha-lands, and immediately entered into correct reception with this state of concentration. As soon as Mañjuśrī entered samādhi, he immediately saw countless worlds in the ten directions, each with --------------------------------------------------------------------------------
Chinese
摩诃迦叶，年老手执揵[木*迟]而挝之，欲逐出文殊师利。 “佛告迦叶：‘汝何缘挝揵[木*迟]乎？’迦叶白佛言：‘唯，世尊！文殊师利尽夏三月，而静不现，潜去止宿藏匿之室，故挝揵[木*迟]欲逐出之。’时，佛从身皆放大光，通照十方，谓我言：‘迦叶！汝且观十方。’应时视十方无央数不可计世界，自现其身年老，往十方佛边而挝揵[木*迟]，欲逐出文殊师利。复睹诸佛边，各有文殊师利住。佛告我言：‘大迦叶！汝欲逐出何文殊师利？欲出十方无央数不可计佛边文殊师利耶？欲逐此文殊师利乎？’我即惭愧，便欲持揵[木*迟]置地而不能也，尽现神力，揵[木*迟]不肯堕地正住不动；如此祇树，十方佛国亦然无异审谛自在。 “世尊告我言：‘自归文殊师利乃得脱耳。’我即遥礼文殊师利，揵[木*迟]乃堕地，便前稽首佛足，白佛言：‘愿世尊赦我所犯殃咎。唯，天中天！吾已见文殊师利所现，假使我欲讲说文殊师利智慧具足无有尽时，菩萨境界之行而无限量，我以无智故挝揵[木*迟]。’佛告我言：‘如卿属者所见，十方佛国中文殊师利在于佛边者，文殊师利普于诸佛国，三月不现，教授众人。’佛言：‘迦叶！文殊师利于此舍卫城中，开解五百女人，教化和悦王宫中 现代汉语译本 摩诃迦叶（Mahākāśyapa，佛陀的十大弟子之一），年老时手持木犍椎（一种木制法器）敲打，想要赶走文殊师利（Mañjuśrī，象征智慧的菩萨）。 佛陀告诉迦叶：‘你为何要敲打木犍椎呢？’迦叶禀告佛陀说：‘是的，世尊！文殊师利整个夏天三个月，都静默不出现，偷偷地去藏匿的房间休息，所以我敲打木犍椎想要赶走他。’当时，佛陀从身上放出大光明，照亮十方世界，告诉我：‘迦叶！你且看看十方。’我立刻观看十方无数不可计数的世界，都显现我年老的身影，到十方诸佛身边敲打木犍椎，想要赶走文殊师利。又看到各位佛的身边，都有文殊师利住着。佛陀告诉我：‘大迦叶！你想要赶走哪个文殊师利？想要赶走十方无数不可计数佛身边的文殊师利吗？还是想要赶走这个文殊师利呢？’我立刻感到惭愧，想要把木犍椎放在地上却不能做到，用尽神力，木犍椎也不肯掉在地上，而是端正地立着不动；就像这祇树给孤独园（Jetavana Anathapindika-arama）一样，十方佛国也是这样没有差别，真实不虚，自在显现。 世尊告诉我：‘皈依文殊师利才能解脱。’我立刻遥向文殊师利礼拜，木犍椎才掉在地上，便上前顶礼佛足，禀告佛陀说：‘愿世尊宽恕我所犯的罪过。是的，天中天！我已经看见文殊师利所显现的神通，即使我想讲说文殊师利的智慧具足，也没有穷尽的时候，菩萨境界的修行也没有任何阻碍，我因为没有智慧才敲打木犍椎。’佛陀告诉我：‘正如你所见，十方佛国中文殊师利在诸佛身边，文殊师利普遍存在于各个佛国，三个月不出现，是为了教导众人。’佛陀说：‘迦叶！文殊师利在这舍卫城（Śrāvastī）中，开解了五百名女子，教化和悦了王宫中。’
English
English version Mahākāśyapa (one of the ten principal disciples of the Buddha), being old, held a wooden gavel (kheṭa) and struck it, desiring to drive away Mañjuśrī (the Bodhisattva symbolizing wisdom). The Buddha said to Kāśyapa: 'Why are you striking the wooden gavel?' Kāśyapa replied to the Buddha: 'Yes, World-Honored One! Mañjuśrī has been silent and not appearing for three months throughout the summer, secretly going to rest in a hidden chamber, so I am striking the wooden gavel to drive him away.' At that time, the Buddha emitted great light from his body, illuminating the ten directions, and said to me: 'Kāśyapa! You should look at the ten directions.' Immediately, I looked at the countless, immeasurable worlds in the ten directions, and my old form appeared in each, going to the side of the Buddhas in the ten directions and striking the wooden gavel, desiring to drive away Mañjuśrī. Moreover, I saw that beside each of the Buddhas, there was a Mañjuśrī residing. The Buddha said to me: 'Great Kāśyapa! Which Mañjuśrī do you wish to drive away? Do you wish to drive away the Mañjuśrī beside the countless, immeasurable Buddhas in the ten directions? Or do you wish to drive away this Mañjuśrī?' I immediately felt ashamed and wanted to place the wooden gavel on the ground, but I could not. Exerting all my supernatural power, the wooden gavel would not fall to the ground but stood upright and unmoving; just like this Jetavana Anathapindika-arama, the Buddha-lands in the ten directions are also like this, without any difference, truly and freely manifested. The World-Honored One said to me: 'Only by taking refuge in Mañjuśrī can you be liberated.' I immediately bowed to Mañjuśrī from afar, and the wooden gavel then fell to the ground. Then I prostrated myself at the Buddha's feet and said to the Buddha: 'May the World-Honored One forgive my offenses and transgressions. Yes, the Honored One among gods! I have already seen the miraculous powers manifested by Mañjuśrī. Even if I wanted to speak about Mañjuśrī's complete wisdom, there would be no end to it, and the practice of the Bodhisattva's realm would be without obstruction. It was because of my lack of wisdom that I struck the wooden gavel.' The Buddha said to me: 'As you have seen, Mañjuśrī is beside the Buddhas in the Buddha-lands of the ten directions. Mañjuśrī is universally present in all Buddha-lands, and his not appearing for three months is for the sake of teaching the people.' The Buddha said: 'Kāśyapa! In this Śrāvastī city, Mañjuśrī has enlightened five hundred women and harmonized the royal palace.' --------------------------------------------------------------------------------
Chinese
采女，令得不退转于无上正真道，使五百童子及五百童女立不退转，当逮无上正真道，令无数人得声闻及生天上者。’ “我即问佛言：‘文殊师利为说何法？所度人民乃如是。’佛告我言：‘汝自问文殊师利，为说何法能度尔所人？’我即问文殊师利。文殊师利答我言：‘唯，迦叶！随一切人本而为说法令得入律，又以戏乐而教授众人，或以共行，或以游观供养，或以钱财交通，或入贫穷悭贪中而诱立之，或现大清净行，或以神通现变化，或以释梵色像，或以四天王色像，或以转轮圣王色像，或现如世尊色像，或以恐惧色像，或以粗犷，或以柔软，或以虚，或以实，或以诸天色像。所以者何？人之本行若干不同，亦为说若干种法而得入道。唯，迦叶！如是之比说五种法而得入审谛律。’ “我问言：‘仁者为度几何人？’答我言：‘如法界。’吾又问：‘法界为几何乎？’答曰：‘如虚空界，诸法及虚空界、人种亦如是也。此人种、法界、虚空界，而无有二亦无二造。’我又问：‘文殊师利！我虽见有佛，将为得无所益乎，亦不能有所教授度脱人也。佛法为空无人，何者有教度脱乎？’文殊师利曰：‘唯，迦叶！譬如有人得热病，其人作种种讇言呓语，或有人见谓言：“此人得鬼神病。”便有良医，来 现代汉语译本：‘（文殊师利）让采女得到不退转于无上正真道的境界，使五百童子和五百童女达到不退转的境界，应当证得无上正真道，让无数人得到声闻果位以及往生天界。’ 我便问佛说：‘文殊师利说了什么法？所度化的人民竟然如此之多。’佛告诉我：‘你自己去问文殊师利，他说了什么法能度化这么多人？’我便去问文殊师利。文殊师利回答我说：‘是的，迦叶！我随顺一切人的根性而为他们说法，使他们得以进入正法。又用戏乐来教导众人，或者与他们一起行动，或者一起游玩观赏供养，或者用钱财来交往，或者深入贫穷悭吝的人群中来引导他们，或者示现大清净的修行，或者用神通示现变化，或者示现释提桓因（Śakra-devānām-Indra，佛教护法神）和梵天（Brahmā，印度教的创造之神）的形象，或者示现四大天王（Caturmahārājakāyikas，佛教的护世四天神）的形象，或者示现转轮圣王（cakravartin，拥有统治世界的理想君主）的形象，或者示现如世尊（Tathāgata，如来）的形象，或者用恐惧的形象，或者用粗犷的形象，或者用柔软的形象，或者用虚假的，或者用真实的，或者用诸天（Devas，天神）的形象。这是为什么呢？因为人们的根性行为各有不同，所以也为他们说各种不同的法，使他们得以入道。是的，迦叶！像这样宣说五种法，就能进入审谛律（samatha-vipassanā，止观）。’ 我问道：‘仁者您度化了多少人？’他回答我说：‘如法界（Dharmadhātu，一切法的本体和根源）那么多。’我又问：‘法界有多少呢？’他回答说：‘如虚空界（ākāśa-dhātu，没有边际的空间），诸法以及虚空界、人种也像这样。这人种、法界、虚空界，没有两个，也没有两个造作者。’我又问：‘文殊师利！我虽然见到有佛，将要认为（佛）没有什么益处吗，也不能有所教授度脱人吗？佛法是空无一人的，哪里有教化度脱呢？’文殊师利说：‘是的，迦叶！譬如有人得了热病，那人说各种胡话，或者有人看见了就说：“这人得了鬼神病。”于是就来了良医，来
English
English version: ‘(Mañjuśrī) enables the palace women to attain non-retrogression from the unsurpassed perfect enlightenment, and causes five hundred boys and five hundred girls to establish non-retrogression. They should attain unsurpassed perfect enlightenment, enabling countless people to attain the Śrāvaka (hearer) path and be reborn in the heavens.’ I then asked the Buddha: ‘What Dharma did Mañjuśrī preach? That he has liberated so many people.’ The Buddha told me: ‘Ask Mañjuśrī yourself, what Dharma did he preach that he could liberate so many people?’ I then asked Mañjuśrī. Mañjuśrī answered me: ‘Yes, Kāśyapa! I preach the Dharma according to the inherent nature of all people, enabling them to enter the precepts. I also instruct the masses through entertainment and joy, or by acting together with them, or by traveling, viewing, and making offerings together, or by interacting with them through money and wealth, or by entering among the poor and miserly to guide them, or by manifesting great pure conduct, or by manifesting transformations through supernatural powers, or by manifesting the forms of Śakra-devānām-Indra (Śakra, the ruler of the Trāyastriṃśa Heaven) and Brahmā (the creator god in Hinduism), or by manifesting the forms of the Four Heavenly Kings (Caturmahārājakāyikas, the four guardian deities of Buddhism), or by manifesting the form of a Universal Monarch (cakravartin, an ideal ruler who governs the world), or by manifesting the form of the Tathāgata (Tathāgata, the thus-gone one), or by using fearful forms, or by using rough forms, or by using gentle forms, or by using the false, or by using the true, or by using the forms of the Devas (Devas, gods). Why is this? Because people's inherent conduct is different, so I also preach different kinds of Dharma for them to enter the path. Yes, Kāśyapa! Like this, preaching five kinds of Dharma enables one to enter samatha-vipassanā (calm abiding and insight).’ I asked: ‘How many people have you liberated, O Noble One?’ He answered me: ‘As many as the Dharmadhātu (Dharmadhātu, the realm of Dharma, the essence of all phenomena).’ I further asked: ‘How much is the Dharmadhātu?’ He replied: ‘Like the ākāśa-dhātu (ākāśa-dhātu, the space element), all dharmas and the space element, and the species of people are also like this. This species of people, the Dharmadhātu, and the space element, are not two, nor are there two creators.’ I further asked: ‘Mañjuśrī! Although I see that there is a Buddha, am I to think that (the Buddha) is of no benefit, and cannot instruct and liberate people? The Buddha-dharma is empty and without people, where is there instruction and liberation?’ Mañjuśrī said: ‘Yes, Kāśyapa! For example, if someone gets a fever, that person speaks all kinds of delirious nonsense, or someone sees it and says: “This person has a disease caused by ghosts and spirits.” Then a good doctor comes, --------------------------------------------------------------------------------