Chinese
佛号光英如来、无所著、等正觉，今现在说法。有大弟子名曰圣智灯明，智慧最尊。适见如来闲居宴坐，其圣智灯明弟子，即踊身往第七梵天，其声遍告三千大千世界，为一切说法。吾与文殊师利俱至彼国，及诸无数百千菩萨十万天皆俱，侍从文殊师利，欲闻法故。 “尔时文殊师利，便往光音天上謦扬大声，其音普遍三千大千世界，动魔宫殿灭诸恶道令得悦信。于是圣智灯明大弟子，闻彼洪音即大恐怖，寻便躄地不能自制，譬如随蓝大风起时，有所崩堕莫能自固。圣智灯明于时恐怖，衣毛为竖得未曾有，往诣光英如来所，白世尊言：‘唯天中天！谁为比丘色像出大音声？我闻其音怖不自制，即便躄地，如随蓝风起靡不摧落。’其佛告言：‘有菩萨名文殊师利，得不退转，以神通圣乐明慧之力来至此国，欲见如来稽首作礼讲问诸义。向者曜形于光音天，举大洪音，普闻三千大千世界，震动魔宫除灭恶道，皆令喜悦。’其弟子白佛言：‘愿欲见文殊师利。唯，天中天！得睹正士如是之等，则为幸甚。’ “时，光英佛即作感应，请文殊师利；于是文殊师利与诸菩萨及诸天，从虚空中忽然来下，往诣光英如来佛所，稽首佛足绕佛三匝，各以神力化作法座而坐。 “尔时，光英佛问文殊师利：‘仁者何兴 现代汉语译本：光英如来（Guangying Tathagata，佛名），无所著（Wushuo Zhu，无执着），等正觉（Dengzhengjue，正等觉悟者），现在正在说法。有一位大弟子名叫圣智灯明（Shengzhidengming），智慧最为尊贵。他看到如来清闲地静坐，这位圣智灯明弟子，就腾身前往第七梵天，他的声音遍告三千大千世界，为一切众生说法。我和文殊师利（Wenshushili，Manjusri）一同前往那个佛国，还有无数百千菩萨和十万天人，都跟随着文殊师利，想要听闻佛法。 ‘当时文殊师利，便前往光音天（Guangyintian，Abhasvara heaven）上清扬大声，他的声音普遍三千大千世界，震动魔宫，消灭各种恶道，使众生得到喜悦和信心。于是圣智灯明大弟子，听到这洪亮的声音就非常恐怖，随即就瘫倒在地不能自持，就像随蓝大风（Suilan dafeng）刮起时，一切都会崩塌坠落无法稳固一样。圣智灯明当时非常恐怖，汗毛都竖了起来，感到前所未有，前往光英如来处，禀告世尊说：‘唯有天中之天！是谁，哪位比丘的色身发出如此大的声音？我听到他的声音，惊恐得不能自持，就瘫倒在地，就像随蓝风刮起，没有什么不会被摧毁一样。’光英佛告诉他说：‘有一位菩萨名叫文殊师利，已经得到不退转的境界，以神通圣乐和明慧的力量来到这个佛国，想要拜见如来，稽首作礼，请教各种义理。刚才他在光音天上显现身形，发出洪亮的声音，普遍传遍三千大千世界，震动魔宫，消除恶道，使一切众生都感到喜悦。’他的弟子禀告佛说：‘希望能够见到文殊师利。唯有天中之天！能够见到如此正士，真是太幸运了。’ 当时，光英佛就以感应之力，邀请文殊师利；于是文殊师利与各位菩萨以及诸天，从虚空中忽然降落下来，前往光英如来佛的处所，稽首佛足，绕佛三圈，各自以神通力化作法座而坐。 当时，光英佛问文殊师利：‘仁者因何而来？’
English
English version: The Tathagata Guangying (Guangying Tathagata, Name of a Buddha), Wushuo Zhu (Wushuo Zhu, Without Attachment), Dengzhengjue (Dengzhengjue, Perfectly Enlightened One), is now expounding the Dharma. He has a great disciple named Shengzhidengming (Shengzhidengming), whose wisdom is most venerable. Having seen the Tathagata dwelling in leisure and quietude, this disciple Shengzhidengming, immediately ascended to the Seventh Brahma Heaven, his voice proclaiming throughout the Three Thousand Great Thousand Worlds, teaching the Dharma to all beings. I, along with Manjusri (Wenshushili, Manjusri), went together to that Buddha-land, as well as countless hundreds of thousands of Bodhisattvas and hundreds of thousands of Devas, all accompanying Manjusri, desiring to hear the Dharma. ‘At that time, Manjusri then went to the Abhasvara heaven (Guangyintian, Abhasvara heaven) and proclaimed a great sound, his voice pervading the Three Thousand Great Thousand Worlds, shaking the palaces of Mara, extinguishing all evil paths, causing beings to attain joy and faith. Thereupon, the great disciple Shengzhidengming, hearing that resounding voice, became greatly terrified, and immediately collapsed to the ground, unable to control himself, just as when the Suilan great wind (Suilan dafeng) arises, everything collapses and falls, unable to remain secure. Shengzhidengming at that time was greatly terrified, his hair stood on end, experiencing something unprecedented, and went to the place of the Tathagata Guangying, reporting to the World-Honored One, saying: ‘O, the most honored among the heavens! Who is it, which Bhikkhu's form emits such a great sound? Hearing his voice, I was terrified and unable to control myself, and collapsed to the ground, just as when the Suilan wind arises, nothing is not destroyed.’ That Buddha told him, saying: ‘There is a Bodhisattva named Manjusri, who has attained the state of non-retrogression, and has come to this Buddha-land with the power of supernatural bliss and luminous wisdom, desiring to see the Tathagata, to prostrate and pay homage, and to inquire about various meanings. Just now, he manifested his form in the Abhasvara heaven, emitting a resounding voice, universally pervading the Three Thousand Great Thousand Worlds, shaking the palaces of Mara, eliminating evil paths, causing all beings to rejoice.’ His disciple reported to the Buddha, saying: ‘I wish to see Manjusri. O, the most honored among the heavens! To be able to behold such a righteous person, would be most fortunate indeed.’ At that time, the Buddha Guangying, with his responsive power, invited Manjusri; thereupon, Manjusri, along with the Bodhisattvas and Devas, suddenly descended from the empty sky, went to the place of the Tathagata Buddha Guangying, prostrated at the Buddha's feet, circumambulated the Buddha three times, and each transformed Dharma seats with their supernatural powers and sat down. At that time, the Buddha Guangying asked Manjusri: ‘For what reason have you come, O virtuous one?’ --------------------------------------------------------------------------------
Chinese
到此世界？欲何观采？’文殊师利白佛：‘欲见世尊，稽首致敬启问法事，故来至此。’又问：‘文殊师利！云何观如来而为净见？云何礼如来？云何问讯如来？云何讲问？云何听受如来所说？’ “文殊师利曰：‘观诸法寂为清净见如来。为清净观，亦无身无意无心、无礼无敬、无卒无暴、无坏无住，不常得、从空生、无心行、常寂寞，如是为观如来。而无我，不作等色，亦不以等为等，不以邪为邪，而一平等。诸佛世尊法身俱为己身，亦见入法身所见、亦无见无所见、亦无远无所近，如是为礼如来。而作寂寞问，无有想念、亦无见有法、亦不见无寂寞法，我者已寂，于一切法便默，作平等问、不迷惑问。其有欲问及问者，彼无有二，求度无极，所问净三道场，如是为问讯如来。如无去问无沉浮，所言柔顺可如来意，悦诸众会不着他心，以是所问，令无数人立于道义，不舍德铠至坐佛树，如是听讲为问如来。’ “于是光英如来、正觉赞文殊师利童子曰：‘善哉，善哉！仁者如是，为见如来稽首作礼讲问法义。’于是，文殊师利问圣智灯明大弟子：‘尊者，云何见如来稽首作礼？云何问法义？’答曰：‘唯，文殊师利！我不及此亦非其类，弟子以音而得解脱，不了是事。’又问：‘云何贤者，意而证时 现代汉语译本：‘来到这个世界，想要观察和学习什么呢？’文殊师利菩萨回答佛说：‘想要见世尊，稽首致敬，请教佛法，所以来到这里。’佛又问：‘文殊师利！如何观察如来才能算是清净的见解？如何礼敬如来？如何问候如来？如何请教佛法？如何听受如来说法？’ 文殊师利菩萨说：‘观察诸法寂静，就是清净地见如来。这种清净的观察，是没有身、没有意、没有心，没有礼敬，没有仓促没有暴躁，没有毁坏没有停驻，不是常有的，从空性中产生，没有心识的造作，恒常寂静。这样就是观察如来。其中没有我，不执着于相等之色，也不以等同为等同，不以邪见为邪见，而是一切平等。诸佛世尊的法身都与自身无异，也见到进入法身所见，没有能见和所见，没有远和近，这样就是礼敬如来。以寂静的心来提问，没有妄想杂念，不执着于有法，也不执着于没有寂静之法，我已寂灭，对于一切法便保持沉默，以平等心提问，不迷惑地提问。想要提问和正在提问的人，他们之间没有差别，求度无边无际，所问的问题清净三个道场，这样就是问候如来。如同没有去处的提问，没有沉没和漂浮，所说的话柔和顺从如来的心意，使大众喜悦而不执着于他人的想法，用这样的提问，使无数人树立道义，不舍弃德行之铠甲直到坐在菩提树下，这样听讲就是请教如来。’ 于是光英如来、正觉赞叹文殊师利童子说：‘好啊，好啊！你这样做，就是见如来、稽首作礼、请教佛法。’于是，文殊师利问圣智灯明大弟子：‘尊者，如何见如来、稽首作礼？如何请教佛法？’回答说：‘唯，文殊师利！我不如你，也不是同类。弟子以音声而得到解脱，不了解这件事。’又问：‘贤者，如何用意念来证悟？’
English
English version: 'Having come to this world, what do you wish to observe and learn?' Manjushri (Bodhisattva of wisdom) replied to the Buddha: 'I wish to see the World-Honored One (Buddha), pay homage with my head to the ground, and inquire about the Dharma (teachings), therefore I have come here.' The Buddha further asked: 'Manjushri! How does one observe the Tathagata (Buddha), to have a pure vision? How does one pay respects to the Tathagata? How does one greet the Tathagata? How does one inquire about the Dharma? How does one listen to and receive what the Tathagata says?' Manjushri said: 'Observing all dharmas (phenomena) as tranquil is to see the Tathagata with a pure vision. This pure observation is without body, without intention, without mind, without reverence, without haste, without violence, without destruction, without abiding, not permanent, born from emptiness, acting without mind, constantly in stillness. This is how to observe the Tathagata. There is no self in it, not attached to equal forms, not considering equality as equality, not considering evil as evil, but everything is equal. The Dharmakaya (body of Dharma) of all Buddhas and World-Honored Ones is the same as one's own body. One also sees what is seen upon entering the Dharmakaya, there is no seeing and nothing to be seen, there is no distance and nothing near. This is how to pay respects to the Tathagata. Ask with a tranquil mind, without thoughts or notions, not attached to the existence of dharmas, nor attached to the non-existence of tranquil dharmas. The 'I' has already become still, and one remains silent regarding all dharmas, asking with an equal mind, asking without confusion. Those who wish to ask and those who are asking, there is no difference between them, seeking liberation without limit, the questions asked purify the three sacred places (body, speech, and mind). This is how to greet the Tathagata. Like asking without going anywhere, without sinking or floating, the words spoken are gentle and in accordance with the Tathagata's intention, pleasing the assembly without being attached to others' thoughts. With such questions, countless people are established in righteousness, not abandoning the armor of virtue until sitting under the Bodhi tree (tree of enlightenment). Listening to the teachings in this way is how to inquire of the Tathagata.' Thereupon, the Light Glory Tathagata, the Perfectly Enlightened One, praised the Manjushri Kumara (youth): 'Excellent, excellent! In this way, you see the Tathagata, pay homage with your head to the ground, and inquire about the meaning of the Dharma.' Then, Manjushri asked the great disciple of Holy Wisdom Lamp Light: 'Venerable One, how does one see the Tathagata and pay homage with one's head to the ground? How does one inquire about the meaning of the Dharma?' He replied: 'Indeed, Manjushri! I am not as capable as you, nor am I of the same kind. This disciple attained liberation through sound and does not understand this matter.' He further asked: 'Wise one, how does one realize it through intention?' --------------------------------------------------------------------------------
Chinese
，言是信证而解脱耶？’答曰：‘文殊师利！我粗说耳未讲深义。’ “又问：‘何谓讲畅深义之平等乎？’答曰：‘不御平等、不导深义。’又曰：‘何说起灭空义无深，而得空义无平等想？如是为一审谛，则是深入诚实之义。’曰：‘新学菩萨，闻此言者得无恐惧？’文殊师利答曰：‘仁者今已恐惧，况于新学。’圣智曰：‘无能恐我者。’答曰：‘向者何为恐惧？贤者未厌解脱乎？’曰：‘非不恐、非无厌而得解脱也。’ “文殊师利曰：‘用贤者本恐惧俱合，以故说仁今已恐惧，况新学耶！’问文殊师利曰：‘菩萨何因而得解脱？’曰：‘致无恐惧而不秽厌。’又问：‘文殊师利！此言何谓？’答曰：‘不畏亿百千魔及官属，为一切说法而无疲厌，不畏积功累无量德，植无数慧所行不倦。’ “时，彼会中有诸天，各持种种奇异之华，用散文殊师利上，悉俱言曰：‘文殊师利所止顿处，则当等观，是则如来为正威神，文殊师利所在拥护，以一切德救济众人为讲说法。’ “于是，文殊师利谓圣智灯明弟子：‘世尊叹咏耆年智慧，云何智慧有为无为乎？假使有为则为起分，设使无为彼亦造相。’答文殊师利曰：‘诸圣贤所念，但讲无为。’又问：‘无为宁有念说耶？’答曰：‘无也！ 现代汉语译本：问道：‘所说的是以信为证而得到的解脱吗？’回答说：‘文殊师利（Manjushri，智慧的象征）！我只是粗略地说说，还没有讲到深层的含义。’ 又问：‘什么叫做讲畅深层含义的平等呢？’回答说：‘不执着于平等，也不引导到深层含义。’又说：‘如果说起灭的空性没有深奥之处，而证悟空性也没有平等的想法，像这样作为一个审慎的谛理，那就是深入到诚实的意义。’（圣智）问：‘新学的菩萨，听到这些话会不会感到恐惧？’文殊师利（Manjushri）回答说：‘您现在都已经感到恐惧了，更何况是新学的菩萨。’圣智（Saintly Wisdom）说：‘没有人能让我感到恐惧。’回答说：‘刚才为什么会感到恐惧？贤者您还没有厌倦解脱吗？’（圣智）说：‘不是不恐惧，也不是没有厌倦，而是这样才能得到解脱。’ 文殊师利（Manjushri）说：‘因为贤者您原本的恐惧和现在的恐惧相合，所以说您现在已经感到恐惧了，更何况是新学的菩萨！’（圣智）问文殊师利（Manjushri）说：‘菩萨因为什么原因才能得到解脱？’回答说：‘达到没有恐惧而不厌恶。’又问：‘文殊师利（Manjushri）！这话是什么意思？’回答说：‘不畏惧亿百千的魔及其眷属，为一切众生说法而没有疲倦厌烦，不畏惧积累功德，积累无量的德行，种植无数的智慧，所做的事情不懈怠。’ 当时，那个集会中有诸天，各自拿着各种奇异的花，用来散在文殊师利（Manjushri）的身上，都一起说：‘文殊师利（Manjushri）所停留的地方，就应当平等地看待，这就是如来（Tathagata，佛的称号）的正威神力，文殊师利（Manjushri）所在的地方，都会受到拥护，用一切的德行救济众人，为大家讲说佛法。’ 于是，文殊师利（Manjushri）对圣智灯明（Saintly Wisdom Lamp）的弟子说：‘世尊（World-Honored One，佛的称号）赞叹耆年的智慧，那么智慧是有为的还是无为的呢？假如有为，那就是生起和分别，假设无为，那也是造作一种相。’（圣智灯明的弟子）回答文殊师利（Manjushri）说：‘诸位圣贤所思念的，只是讲说无为。’又问：‘无为难道还有思念和讲说吗？’回答说：‘没有！’