English
English version: Then there are differences, leading to praise and admiration. If there is no arrogance due to one's own actions, one who understands and knows this meaning will not see any difference. For example, O son of heaven! The myriad rivers and streams each have their own names, but they all flow into the sea and merge into one taste. Why is that? Because there is no difference. Likewise, O son of heaven! Those who do not understand the Dharmadhatu (the realm of all phenomena) say there are differences, while those who understand the Dharmadhatu see no difference. The son of heaven then asked: 'Manjusri (symbol of wisdom)! Can the Dharmadhatu be known?' Manjusri replied: 'O son of heaven! The Dharmadhatu cannot be known. Why is that? Because it encompasses and gathers all dharmas. Without mutual understanding within the Dharmadhatu, and by equally contemplating within the Dharmadhatu, one attains the wisdom of the three times (past, present, and future), that is the place of the Dharmadhatu. Abandoning the mind of affliction, confusion, and hesitation, that is knowing the place. Those who speak nonsense will ultimately not accept it, and thus one knows its place. For example, O son of heaven! In a place without color or form, one sees all colors, but these colors are also non-existent, equal to emptiness. Likewise, O son of heaven! The Dharmadhatu is extremely pure and without blemish or impurity, like a clear mirror reflecting one's face, the Bodhisattva sees all dharmas completely. Thus, all dharmas and the Dharmadhatu are equally pure like space.' The son of heaven then asked: 'Manjusri! How does a Bodhisattva attain eloquence and wisdom?' Manjusri replied: 'O son of heaven! The Bodhisattva, with the wisdom of emptiness, is unattached. In all that is seen, they naturally manifest themselves, proclaiming the law of impermanence to all, enabling them to detach from the body. This is how a Bodhisattva attains the wisdom of eloquence. Knowing that all is empty, one is unattached to anything.' The son of heaven then asked: 'Manjusri! How does a Bodhisattva discern all dharmas?' Manjusri replied: 'O son of heaven! Knowing the truth of emptiness and tranquility, one makes no distinction between having a body and not having a body. Therefore, the Bodhisattva is able to discern all dharmas.' The son of heaven then asked: 'Manjusri! How does a Bodhisattva become a guide?' Manjusri replied: 'O son of heaven! The Bodhisattva... --------------------------------------------------------------------------------
Chinese
萨法亦不住，亦不不住。是故，天子！菩萨得为导师。” 天子复问：“文殊师利！云何菩萨得知一事了无数事？” 文殊师利答言：“天子！菩萨于无思想而不动摇，是故菩萨得知一事了无数事。” 天子复问：“文殊师利！菩萨宁能有要现入三品不？何等为三？等于正要、入于不要、入于邪要。” 文殊师利答言：“天子！菩萨于正要入佛法，于不要入声闻、辟支佛地，于邪要入度一切。” 天子复问：“文殊师利！菩萨宁有住于闲、复住于懅不？” 文殊师利答言：“天子！菩萨有闲务。” 天子复问：“何以正尔，何故得入于懅？” 答言：“以诸懅故而住示现，育养众生而令得闲。所以者何？瞻视一切故。天子！声闻解脱自为身故。所以者何？是为得闲。菩萨不于是中而示现。复次，有懅者皆来得道，菩萨而往示现。” 天子复问：“文殊师利！仁者今得闲耶？而懅乎？” 文殊师利答言：“天子！吾亦不懅，亦复不闲。” 天子复问：“文殊师利！何故如是乎？” 文殊师利答言：“天子！吾未有所至，亦无所得，不闲于闲。亦不须臾，亦不一时，以生死为拘。” 天子复问：“文殊师利！说是法言，为降伏魔场已？ 现代汉语译本： ‘萨法（Sarva，一切法）亦不住，亦不不住。是故，天子！菩萨得为导师。’ 天子复问：‘文殊师利（Manjusri，智慧的象征）！云何菩萨得知一事了无数事？’ 文殊师利答言：‘天子！菩萨于无思想而不动摇，是故菩萨得知一事了无数事。’ 天子复问：‘文殊师利！菩萨宁能有要现入三品不？何等为三？等于正要、入于不要、入于邪要。’ 文殊师利答言：‘天子！菩萨于正要入佛法，于不要入声闻（Sravaka，听闻佛法者）、辟支佛（Pratyekabuddha，缘觉佛）地，于邪要入度一切。’ 天子复问：‘文殊师利！菩萨宁有住于闲、复住于懅不？’ 文殊师利答言：‘天子！菩萨有闲务。’ 天子复问：‘何以正尔，何故得入于懅？’ 答言：‘以诸懅故而住示现，育养众生而令得闲。所以者何？瞻视一切故。天子！声闻解脱自为身故。所以者何？是为得闲。菩萨不于是中而示现。复次，有懅者皆来得道，菩萨而往示现。’ 天子复问：‘文殊师利！仁者今得闲耶？而懅乎？’ 文殊师利答言：‘天子！吾亦不懅，亦复不闲。’ 天子复问：‘文殊师利！何故如是乎？’ 文殊师利答言：‘天子！吾未有所至，亦无所得，不闲于闲。亦不须臾，亦不一时，以生死为拘。’ 天子复问：‘文殊师利！说是法言，为降伏魔场已？’
English
English version: 'Sarva (all dharmas) neither abides nor does not abide. Therefore, O son of the gods! A Bodhisattva is qualified to be a guide.' The son of the gods then asked: 'Manjusri (symbol of wisdom)! How does a Bodhisattva know one thing and understand countless things?' Manjusri replied: 'O son of the gods! A Bodhisattva is unwavering in non-thought. Therefore, a Bodhisattva knows one thing and understands countless things.' The son of the gods then asked: 'Manjusri! Can a Bodhisattva necessarily enter into three kinds of necessities? What are the three? Entering into the right necessity, entering into the non-necessity, and entering into the wrong necessity.' Manjusri replied: 'O son of the gods! A Bodhisattva enters the Buddhadharma through the right necessity, enters the realm of Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary Buddhas) through the non-necessity, and enters the liberation of all beings through the wrong necessity.' The son of the gods then asked: 'Manjusri! Does a Bodhisattva abide in solitude or abide in busyness?' Manjusri replied: 'O son of the gods! A Bodhisattva has busy affairs.' The son of the gods then asked: 'Why is it so, and how does one enter into busyness?' He replied: 'Because of all busyness, they abide in manifestation, nurturing sentient beings and enabling them to attain solitude. Why is this? Because they watch over all. O son of the gods! Sravakas seek liberation for themselves. Why is this? This is to attain solitude. Bodhisattvas do not manifest in this way. Furthermore, those who are busy all come to attain the Way, and Bodhisattvas go to manifest to them.' The son of the gods then asked: 'Manjusri! Are you now in solitude or in busyness?' Manjusri replied: 'O son of the gods! I am neither busy nor solitary.' The son of the gods then asked: 'Manjusri! Why is it so?' Manjusri replied: 'O son of the gods! I have not arrived anywhere, nor have I obtained anything, not solitary in solitude. Not for a moment, not for a time, taking birth and death as confinement.' The son of the gods then asked: 'Manjusri! Is speaking this Dharma to subdue the field of demons?' -------------------------------------------------------------------------------- ”
Chinese
文殊师利答言：“实尔。天子！如仁者所云，说是法言为降伏魔场。何以故尔？天子！如是法言不识五阴，亦不于爱欲有所弃，亦不于解脱有所起，亦不近于解脱、降伏于异道。何以故尔？天子。一切异道行不在其中，为坚立法英。所以者何？无冥皆悉明故。为转法轮，为断一切诸所见已。” 天子复问：“文殊师利！说是法言，为有几人得知法世？” 文殊师利答言：“天子！无世为不冥，是则法世之所作。” 天子复问：“文殊师利！世人闻是法言而得解脱，甚哉难值！” 文殊师利答言：“天子！其不厌于世缚者，乃信是法，无不解脱。” 天子复问：“文殊师利！厌于世缚为何所是？” 文殊师利答言：“远淫怒痴、弃于爱欲，觉知苦者而欲求脱，是则厌于世间缚。” 天子复问：“文殊师利！谁复不厌世间缚者？” 文殊师利答言：“天子！等于淫怒痴、等于爱欲、等于解脱，是故不厌世间缚。” 于是众会闻说法言，莫不踊跃皆得欢喜。尔时雨于天华及栴檀香。诸天亦复持衣裓盛花香，散于佛上及文殊师利上，鼓乐弦歌来供养佛。亿百千诸天以柔濡声赞叹于佛，复于虚空奋振衣服，喜踊加倍侥幸乃闻是法。 尔时众会一切人民 现代汉语译本 文殊师利回答说：‘确实如此，天子！正如您所说，宣讲这些佛法之言是为了降伏魔的领域。为什么这么说呢？天子！因为这些佛法之言不执着于五阴（色、受、想、行、识，构成个体存在的五个要素），也不对爱欲有所抛弃，也不对解脱有所追求，既不接近于解脱，也不降伏于其他道。为什么这么说呢？天子！一切其他道的修行都不包含在其中，是坚固的立法之根本。原因是什么呢？因为没有愚昧，一切都光明通透。是为了转动法轮（佛法的传播），为了断除一切诸种见解。’ 天子又问：‘文殊师利！宣讲这些佛法之言，有多少人能够领悟佛法的真谛呢？’ 文殊师利回答说：‘天子！没有愚昧的世界，就是佛法真谛所显现的地方。’ 天子又问：‘文殊师利！世人听闻这些佛法之言而得以解脱，真是非常难得啊！’ 文殊师利回答说：‘天子！那些不厌倦世间束缚的人，反而会相信这些佛法，没有不得解脱的。’ 天子又问：‘文殊师利！厌倦世间束缚是指什么呢？’ 文殊师利回答说：‘远离淫欲、嗔怒、愚痴，抛弃爱欲，觉知痛苦而想要寻求解脱，这就是厌倦世间的束缚。’ 天子又问：‘文殊师利！谁又不厌倦世间的束缚呢？’ 文殊师利回答说：‘天子！对于淫欲、嗔怒、愚痴，对于爱欲，对于解脱，都认为是一样的，所以不厌倦世间的束缚。’ 这时，在场的大众听闻这些佛法之言，无不欢欣鼓舞，都感到非常喜悦。当时，天空中降下天花和栴檀香。诸天也用衣襟盛满花香，散在佛和文殊师利菩萨的身上，演奏音乐歌唱来供养佛。亿万千诸天用柔和的声音赞叹佛，又在虚空中挥动衣服，喜悦之情加倍，庆幸能够听闻这些佛法。 这时，在场的所有人民
English
English version Manjushri (Bodhisattva of wisdom) replied: 'Indeed, O son of the gods! As you say, these Dharma words are spoken to subdue the realm of Mara (demon). Why is that? O son of the gods! Because these Dharma words do not recognize the five skandhas (form, feeling, perception, mental formations, and consciousness), nor do they abandon craving, nor do they arise in liberation, neither approaching liberation nor subduing other paths. Why is that? O son of the gods! All practices of other paths are not contained within them; they are the foundation of firm Dharma. Why is that? Because there is no ignorance, all is clear and bright. It is to turn the Dharma wheel (propagation of Dharma), to cut off all views.' The son of the gods then asked: 'Manjushri! Speaking these Dharma words, how many people can understand the Dharma world?' Manjushri replied: 'O son of the gods! The world without ignorance is where the Dharma world is manifested.' The son of the gods then asked: 'Manjushri! It is very rare indeed for people to hear these Dharma words and attain liberation!' Manjushri replied: 'O son of the gods! Those who are not weary of the bonds of the world will believe in these Dharma words, and none will fail to be liberated.' The son of the gods then asked: 'Manjushri! What does it mean to be weary of the bonds of the world?' Manjushri replied: 'To be far from lust, anger, and delusion, to abandon craving, to be aware of suffering and seek liberation, this is to be weary of the bonds of the world.' The son of the gods then asked: 'Manjushri! Who is it that is not weary of the bonds of the world?' Manjushri replied: 'O son of the gods! To equate lust, anger, and delusion, to equate craving, to equate liberation, this is why one is not weary of the bonds of the world.' Then, the assembly, hearing these Dharma words, were all overjoyed and filled with delight. At that time, heavenly flowers and sandalwood incense rained down. The gods also filled their garments with flowers and incense, scattering them upon the Buddha and Manjushri, offering to the Buddha with music and song. Hundreds of millions of gods praised the Buddha with gentle voices, and waved their garments in the sky, their joy doubled, fortunate to hear these Dharma words. At that time, all the people in the assembly --------------------------------------------------------------------------------
Chinese
见是变化，皆以华香及与衣服，散于世尊及文殊师利童子上，便说是言：“世尊！闻是法言而不信解者，为不值见佛。云是法言非佛所说者，为非除须发及持大戒者，亦不讽诵复不信乐，亦非沙门婆罗门。而不随是，是辈无四德，亦无名字。所以者何？用恐畏故。闻是有信菩萨摩诃萨最上菩萨种种功德者，为尽生死底、断绝诸恶道，于过去当来今现在佛世尊所，得持是法而坚住。闻是法因是皆当解脱，有受持讽诵广为一切解说其义者，是为持戒清净而完具，是为值见佛，是为转法轮，是为沙门，是为婆罗门，是为除须发，是为受大戒，是为有所得，是为有名字。” 尔时世尊于众会中赞言：“善哉，善哉！”于是佛语弥勒言：“受持是法，当讽诵读广为一切说之。” 说是经时，十二那术人众远尘离垢，诸法法眼生；八千比丘漏尽意解；三万菩萨发阿耨多罗三藐三菩提心；五万菩萨得无所从生法忍。佛语弥勒：“仁者得佛时，一切菩萨及诸会者，皆当逮得奉持是法。其闻受持是深经者，弥勒皆当授与其决。” 尔时世尊语贤者阿难：“书持讽受是法言品，广为一切说之。” 阿难白佛言：“唯受持之。” 阿难问佛：“是名何经？云何奉行之？” 佛言：“是经名‘须真天子所 现代汉语译本：见到这种变化，他们都用鲜花、香料以及衣服，散在世尊（Bhagavan，指佛陀）和文殊师利（Manjushri）童子身上，然后说道：‘世尊！听闻这种法言而不相信理解的人，就是没有真正见到佛。如果说这种法言不是佛所说的，就是没有剃除须发和持守大戒的人，也不讽诵、不信乐，也不是沙门（Shramana，出家修道者）或婆罗门（Brahmana，印度教祭司）。不随顺这种法的人，就没有四种功德，也没有好的名声。为什么呢？因为他们心怀恐惧。听闻有信心的菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）最上菩萨的种种功德的人，就能了结生死，断绝各种恶道，在过去、未来、现在诸佛世尊那里，能够坚持这种法并坚定不移。听闻这种法，因此都应当解脱，有接受、持守、讽诵并为一切人广泛解说其义的人，就是持戒清净而完备，就是真正见到佛，就是转法轮（Dharmachakra，佛法的传播），就是沙门，就是婆罗门，就是剃除须发，就是接受大戒，就是有所得，就是有好名声。’ 当时，世尊在大众中赞叹说：‘好啊，好啊！’于是佛告诉弥勒（Maitreya）说：‘接受并持守这种法，应当讽诵读诵，广泛地为一切人宣说。’ 在宣说这部经时，有一万二千那术人（Nayu的人众远离尘垢，对诸法生起了法眼；八千比丘（Bhikshu，出家男众）漏尽意解，证得阿罗汉果位；三万菩萨（Bodhisattva）发起了阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）；五万菩萨得到了无所从生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的真理的证悟）。佛告诉弥勒：‘当您成佛时，一切菩萨以及所有与会者，都应当能够奉行和持守这种法。那些听闻、接受和持守这部深奥经典的人，弥勒都应当授予他们决断。’ 当时，世尊告诉贤者阿难（Ananda）：‘书写、持守、讽诵和接受这部法言品，广泛地为一切人宣说。’ 阿难禀告佛说：‘我一定接受并持守它。’ 阿难问佛：‘这部经叫什么名字？应当如何奉行它？’ 佛说：‘这部经名叫《须真天子所’