English
English version: Asked: 'Is what is said a liberation attained through faith as proof?' Replied: 'Manjushri (symbol of wisdom)! I am speaking roughly and have not yet explained the profound meaning.' Asked again: 'What is meant by the equality of expounding the profound meaning?' Replied: 'Neither adhering to equality nor guiding to profound meaning.' Also said: 'If it is said that the emptiness of arising and ceasing has no depth, and realizing emptiness has no thought of equality, then such a careful examination is entering into the meaning of truth.' (Saintly Wisdom) asked: 'Will newly learning Bodhisattvas be afraid upon hearing these words?' Manjushri replied: 'You are already afraid now, let alone newly learning Bodhisattvas.' Saintly Wisdom said: 'No one can frighten me.' Replied: 'Why were you afraid just now? Are you not yet tired of liberation?' (Saintly Wisdom) said: 'It is neither not being afraid nor not being tired that leads to liberation.' Manjushri said: 'Because your original fear and present fear coincide, it is said that you are already afraid now, let alone newly learning Bodhisattvas!' (Saintly Wisdom) asked Manjushri: 'For what reason does a Bodhisattva attain liberation?' Replied: 'Attaining no fear and no aversion.' Asked again: 'Manjushri! What does this mean?' Replied: 'Not fearing billions of demons and their retinues, speaking Dharma for all beings without fatigue or aversion, not fearing accumulating merit, accumulating immeasurable virtues, planting countless wisdoms, and not being weary in what is done.' At that time, there were devas in that assembly, each holding various extraordinary flowers, which they scattered upon Manjushri, all saying together: 'The place where Manjushri dwells should be regarded equally, for that is the majestic power of the Tathagata (title of the Buddha). The place where Manjushri is, will be protected, using all virtues to save all people, and speaking the Dharma for everyone.' Then, Manjushri said to the disciple of Saintly Wisdom Lamp: 'The World-Honored One praises the wisdom of the elderly, so is wisdom conditioned or unconditioned? If it is conditioned, then it is arising and discrimination; if it is unconditioned, then it is also creating an appearance.' (The disciple of Saintly Wisdom Lamp) replied to Manjushri: 'What the sages contemplate is only speaking of the unconditioned.' Asked again: 'Does the unconditioned still have contemplation and speech?' Replied: 'No!' -------------------------------------------------------------------------------- ’
Chinese
“文殊师利又问：‘诸圣贤何为讲说无为之行乎？’尔时，圣智灯明弟子，默然无以加报。于是光英如来、无所著、等正觉告文殊师利：‘为是众会讲说法门，令诸天闻受其法，众菩萨闻立不退转，逮无上正真道。’文殊师利曰：‘其正法门者行寂寞，于寂门无言说，以恬然为清净。’ “时彼众中，有菩萨号曰法意，在于会坐，问文殊师利：‘设使如来说淫怒痴事时，岂是寂寞法乎？其恬然门宁为静泊清净法耶？’文殊师利答曰：‘仁意云何？淫怒痴焉在？从何起乎？’曰：‘从念起想而有。’ “又问：‘想念从何起？’答曰：‘从习起。’又问：‘习者从何有？’答曰：‘从我所非我所而有。’又问：‘是我所非我所从何起？’答曰：‘从贪身有。’又问：‘贪身复从何起？’答曰：‘用住吾我故。’又问：‘吾我从何起？’答曰：‘文殊师利！吾我者，不见所住，亦无有处亦非无处。所以者何？普至十方求于吾我不可得也。’ “文殊师利曰：‘如是，族姓子！其有诣十方欲索法处，亦不可得亦不可见。所以者何，彼法宁有门不？’答曰：‘有无门之门。’文殊师利曰：‘我以是故，言诸法门悉寂寞，一切所说而淡泊门，静然而致清净。’ “说是语时，八千菩萨得不起 现代汉语译本 “文殊师利（Manjushri，智慧的象征）又问：‘诸位圣贤为何讲说无为（Nirvana，不造作，无为而为）之行呢？’当时，圣智灯明弟子的回答沉默不语。于是光英如来（Guangying Tathagata）、无所著（Wu Suozhu，不执着）、等正觉（Samyaksambuddha，正等觉悟）告诉文殊师利：‘为了给大众讲说法门，让诸天（Devas，天神）听闻并接受这些法，让众菩萨（Bodhisattvas，追求觉悟的众生）听闻后坚定不退转，最终达到无上正真道（Anuttara-samyak-sambodhi，无上正等正觉）。’文殊师利说：‘这正法之门是寂静的，在这寂静之门中没有言语，以恬淡自然为清净。’ 当时，在听众中，有一位菩萨名叫法意（Fayi），在会中就座，问文殊师利：‘如果如来说淫欲、愤怒、愚痴之事时，难道也是寂静之法吗？那恬淡自然之门难道是静止清净之法吗？’文殊师利回答说：‘你的意思是怎样？淫欲、愤怒、愚痴在哪里？从哪里产生？’法意回答说：‘从念头生起妄想而产生。’ 文殊师利又问：‘妄想念头从哪里产生？’法意回答说：‘从习气产生。’文殊师利又问：‘习气从哪里来？’法意回答说：‘从执着于我所（what belongs to me）和非我所（what does not belong to me）而产生。’文殊师利又问：‘我所和非我所从哪里产生？’法意回答说：‘从贪恋身体而产生。’文殊师利又问：‘贪恋身体又从哪里产生？’法意回答说：‘因为执着于我的存在。’文殊师利又问：‘我的存在从哪里产生？’文殊师利！我的存在，是无法找到它所存在的地方，既不是存在于某个地方，也不是不存在于某个地方。为什么呢？因为在十方（the ten directions）普遍寻找我的存在，都是找不到的。’ 文殊师利说：‘是的，善男子！如果有人想要在十方寻找法的所在之处，也是找不到也看不见的。为什么呢？因为这法难道有门吗？’法意回答说：‘有无门之门（the gate of no gate）。’文殊师利说：‘因此，我说诸法之门都是寂静的，一切所说都是淡泊之门，静止自然而达到清净。’ 说完这些话时，八千菩萨获得了不起的...
English
English version Manjushri (symbol of wisdom) further asked: 'Why do all the sages speak of the practice of non-action (Nirvana, non-contrived, acting without acting)?' At that time, the disciple of Holy Wisdom Lamp Light remained silent and had nothing to add. Thereupon, Guangying Tathagata (Guangying Tathagata), Non-Attachment (Wu Suozhu, non-attachment), Samyaksambuddha (Samyaksambuddha, perfect enlightenment) told Manjushri: 'To expound the Dharma to this assembly, so that the Devas (Devas, gods) may hear and receive this Dharma, and that the Bodhisattvas (Bodhisattvas, beings seeking enlightenment) may hear and establish non-retrogression, and attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' Manjushri said: 'This gate of the true Dharma is tranquil, and in this gate of tranquility there is no speech, and tranquility is regarded as purity.' At that time, among the assembly, there was a Bodhisattva named Fayi, who was seated in the assembly, and asked Manjushri: 'If the Tathagata speaks of matters of lust, anger, and delusion, is that also the Dharma of tranquility? Is that gate of tranquility and naturalness a Dharma of stillness and purity?' Manjushri replied: 'What do you mean? Where are lust, anger, and delusion? Where do they arise from?' Fayi replied: 'They arise from thoughts and imaginations.' Manjushri further asked: 'Where do thoughts and imaginations arise from?' Fayi replied: 'They arise from habits.' Manjushri further asked: 'Where do habits come from?' Fayi replied: 'They arise from attachment to what belongs to me (what belongs to me) and what does not belong to me (what does not belong to me).' Manjushri further asked: 'Where do what belongs to me and what does not belong to me arise from?' Fayi replied: 'They arise from craving for the body.' Manjushri further asked: 'Where does craving for the body arise from?' Fayi replied: 'Because of clinging to the notion of my existence.' Manjushri further asked: 'Where does the notion of my existence arise from?' Manjushri! The notion of my existence cannot be found where it resides, neither existing in a place nor not existing in a place. Why? Because searching for my existence universally in the ten directions (the ten directions), it cannot be found.' Manjushri said: 'Indeed, son of a good family! If someone wants to seek the place where the Dharma resides in the ten directions, it cannot be found or seen. Why? Because does this Dharma have a gate?' Fayi replied: 'It has the gate of no gate (the gate of no gate).' Manjushri said: 'Therefore, I say that the gates of all Dharmas are tranquil, and all that is spoken is the gate of detachment, stillness and naturalness leading to purity.' When these words were spoken, eight thousand Bodhisattvas attained unarising... --------------------------------------------------------------------------------
Chinese
法忍。尔时，文殊师利，广为众会说法，便从坐起而去。用是故，须菩提！当了知此，无有弟子及菩萨者，吾等莫能当其辩才，岂敢堪任与文殊师利讲法谈乎！” 尔时，贤者须菩提问舍利弗：“仁者复见文殊师利，有何异神通变化，往来游诸佛土？” 舍利弗答须菩提曰：“我忆念昔者曾与文殊师利共游诸国，有佛土火起而烧刹，便有自然莲华遍布具足，文殊师利蹈上而行，或有满火其火柔软；譬如细靡之衣、好食美味香，如栴檀涂身及衣卧具，从其佛国于虚空中，自然化作梵之宫殿立之严饰。时诸菩萨入坐其中定意正受，或有佛国而现兴盛，发一切信得致佛道，行无蔽匿之慈普救众生。何谓为佛道行无蔽匿之慈？以一切人有淫怒痴尘劳之火，若得无上正真道最正觉者，三垢以断为众说法，以慈哀心定意正受，是谓佛道行无蔽匿慈。 “唯，须菩提！吾时独处心自念言：‘我为住是三千大千世界，以神足力与文殊师利等矣。’于是文殊师利知吾所念，来谓我言：‘当用贤者舍利弗神足共过此世界。’吾尽现神力越度大火，昼夜精进行积七日，与文殊师利越彼佛国，然后到第二三千大千世界，其刹亦烧火炎甚广，周遍佛土，文殊师利便住于彼，谓我言：‘唯，舍利弗！当承谁神足度彼世界？’吾答 现代汉语译本：法忍（Dharma-ksanti，对佛法的忍耐和接受）。当时，文殊师利（Manjusri，智慧的象征）为大众说法，然后从座位上起身离开。因此，须菩提（Subhuti，解空第一的弟子）！你应该明白，这里没有固定的弟子或菩萨。我们都无法与他的辩才相比，又怎敢与文殊师利讨论佛法呢！” 当时，贤者须菩提问舍利弗（Sariputra，智慧第一的弟子）：“仁者您是否见过文殊师利有什么特别的神通变化，往来游历于各个佛土？” 舍利弗回答须菩提说：“我记得过去曾与文殊师利一同游历各个国家，有的佛土燃起大火焚烧，却有自然的莲花遍布，文殊师利在莲花上行走，或者火焰变得柔软，如同细软的衣服，美味的食物，以及像用栴檀（Sandalwood，一种香木）涂抹身体和衣服卧具一样舒适。从那个佛国，在虚空中自然化作庄严的梵天宫殿。当时的菩萨们进入其中，安坐禅定，获得正受。有的佛国呈现兴盛景象，发起一切信心，最终证得佛道，以毫无隐瞒的慈悲普度众生。什么叫做佛道中毫无隐瞒的慈悲呢？因为一切人都有淫欲、嗔怒、愚痴等烦恼之火，如果证得无上正真之道，获得最正觉悟，断除贪嗔痴三毒，为众生说法，以慈悲之心安住禅定，获得正受，这就是佛道中毫无隐瞒的慈悲。 “是的，须菩提！我当时独自一人，心中想：‘我所拥有的神足通力，可以与文殊师利在三千大千世界中相提并论了。’于是文殊师利知道我的想法，来对我说：‘应当用贤者舍利弗的神足通力，一同度过这个世界。’我尽力展现神力，越过大火，日夜精进，持续七天，与文殊师利越过了那个佛国，然后到达第二个三千大千世界，那个世界的火焰也燃烧得非常猛烈，遍布佛土。文殊师利便停留在那里，对我说：‘舍利弗！你打算凭借谁的神足通力，度过这个世界呢？’我回答
English
English version: Dharma-ksanti (法忍, Endurance of the Dharma). At that time, Manjusri (文殊师利, Symbol of wisdom) was expounding the Dharma to the assembly, and then rose from his seat and departed. Therefore, Subhuti (须菩提, Disciple foremost in understanding emptiness)! You should understand that there are no fixed disciples or Bodhisattvas here. We cannot compare to his eloquence, how dare we discuss the Dharma with Manjusri!' At that time, the worthy Subhuti asked Sariputra (舍利弗, Disciple foremost in wisdom): 'Venerable one, have you seen any special supernatural powers and transformations of Manjusri, traveling back and forth among the Buddha lands?' Sariputra replied to Subhuti: 'I remember in the past, I traveled with Manjusri to various countries. In some Buddha lands, great fires arose and burned the realms, but natural lotuses were everywhere. Manjusri walked on the lotuses, or the flames became soft, like fine clothes, delicious food, and as comfortable as sandalwood (栴檀, Aromatic wood) applied to the body, clothes, and bedding. From that Buddha land, in the empty space, a magnificent Brahma palace naturally manifested. The Bodhisattvas at that time entered and sat in meditation, attaining right concentration. Some Buddha lands showed prosperity, generating all faith, ultimately attaining the Buddha path, and universally saving sentient beings with unhidden compassion. What is called unhidden compassion in the Buddha path? Because all people have the fires of lust, anger, and ignorance, if they attain the unsurpassed true path, attain the most perfect enlightenment, cut off the three poisons of greed, hatred, and delusion, expound the Dharma for sentient beings, and abide in meditation with a compassionate heart, attaining right concentration, this is called unhidden compassion in the Buddha path.' 'Yes, Subhuti! At that time, I was alone, and I thought to myself: 'The supernatural powers I possess are comparable to those of Manjusri in the three thousand great thousand worlds.' Then Manjusri knew my thoughts and came to me, saying: 'You should use the supernatural powers of the worthy Sariputra to cross this world together.' I exerted my utmost to display my supernatural powers, crossed the great fire, diligently day and night, for seven days, and crossed that Buddha land with Manjusri, and then arrived at the second three thousand great thousand worlds. The flames in that world were also burning very fiercely, pervading the Buddha land. Manjusri then stayed there and said to me: 'Sariputra! By whose supernatural powers do you intend to cross this world?' I replied --------------------------------------------------------------------------------