English
English version: ‘If one clings to non-action (Nirvana), then one is the same as a Śrāvaka (one who attains enlightenment by hearing the Dharma) or a Pratyekabuddha (one who attains enlightenment on their own).’ Then the Deva (celestial being) asked: ‘Mañjuśrī (symbol of wisdom)! Suppose you neither cling to action (Saṃskṛta) nor to non-action (Asaṃskṛta), how should I uphold this teaching?’ Mañjuśrī replied: ‘Like the actions performed by a created being, one who wishes to uphold the Dharma should also be like that. What do you think, Deva? Where does the Tathāgata's (another name for Buddha) consciousness reside? Does it reside in form (Rūpa)?’ The Deva replied: ‘No!’ Mañjuśrī asked: ‘Does it reside in feeling (Vedanā), perception (Saṃjñā), or the consciousness of birth and death (Vijñāna)?’ The Deva replied: ‘No!’ The Deva asked: ‘Does it reside in the three realms (Trailokya)?’ Mañjuśrī replied: ‘No!’ The Deva asked: ‘Does it reside in action or non-action?’ Mañjuśrī replied: ‘No!’ The Deva asked: ‘Where does the Tathāgata's consciousness reside?’ Mañjuśrī replied: ‘Mañjuśrī! The Tathāgata's consciousness never resides anywhere.’ Mañjuśrī continued: ‘If the Tathāgata's consciousness does not reside anywhere, you should abide as the Tathāgata abides!’ The Deva asked: ‘Mañjuśrī! Are you the Tathāgata?’ Mañjuśrī replied: ‘Deva! That which has no inherent nature (Svabhāva), has no coming, no going, and no revolving. My origin is also like that; for this reason, I am the Tathāgata, and my coming is like the Tathāgata's coming; as the Buddha comes, so do I come, for this reason, I am the Tathāgata. As the Tathāgata abides, so do I abide; for this reason, I am the Tathāgata. The Tathāgata has no inherent nature, and Mañjuśrī also has no inherent nature, therefore it is said to have no inherent nature. For this reason, I am the Tathāgata.’ The Deva asked: ‘Mañjuśrī! Where should that which has no inherent nature be sought?’ Mañjuśrī replied: ‘Deva! That which has no inherent nature should be sought in the sixty-two views (Dṛṣṭi).’ The Deva asked: ‘Where should the sixty-two views be sought?’ Mañjuśrī replied: ‘They should be sought in the Tathāgata's liberation (Moksha), seeking without harboring anger!’ The Deva asked: -------------------------------------------------------------------------------- ：“如来解脱不怀瞋法，当于何求？” 答曰：“当于众生志行中求。” 又问：“众生志行当于何求？” 答曰：“当于如来圣慧中求。” 又问：“如来圣慧当于何求？”
Chinese
答曰：“当于众生诸根各异，分别原际而于中求。” 又问：“文殊师利！今者所说吾不能了。其不解者不能分别则当愕然！” 答曰：“如来之慧无能分别。” 又问：“何故？” 答曰：“如来慧者，无所挂碍亦无想念，不可逮得，无有言辞亦无所行，无心、意、识，离于言教，以是之故无能知者，不可分别。” 又问：“文殊！设如来慧不可分别，诸声闻众云何晓了？何因菩萨而得住于不退转地？” 答曰：“天子！如来至真善权方便，因时颁宣文字之说。又其慧者无有文字，譬如不从水中而生火矣，钻木求火及照阳燧乃出火耳！如来若此，威神圣旨道慧无边，广分别说本无之慧，无有能知如来圣慧。如来圣慧烧诸愚痴闇昧草木，令不复生。彼则何谓烧诸愚痴闇昧草木？一切分别众行之心演道品法、六波罗蜜诸度无极。” 又问：“文殊！无有草木不生瑕秽亦无疮病，云何说之？” 答曰：“所畅说者，无缘起分，所言无毁，无合无散。所颁宣者，不 现代汉语译本： 问：‘如来的解脱境界不包含嗔恨，应当在哪里寻求？’ 答：‘应当在众生的志向和行为中寻求。’ 又问：‘众生的志向和行为应当在哪里寻求？’ 答：‘应当在如来的圣慧中寻求。’ 又问：‘如来的圣慧应当在哪里寻求？’ 答：‘应当在众生诸根（眼、耳、鼻、舌、身、意）各不相同，分别探究其根源和边际，并从中寻求。’ 又问：‘文殊师利（Manjusri，菩萨名）！现在所说的我不能理解。那些不理解的人无法分别，将会感到茫然！’ 答：‘如来的智慧是无法分别的。’ 又问：‘为什么？’ 答：‘如来的智慧，没有任何挂碍，也没有任何想念，无法企及，没有言辞可以表达，也没有任何行为可以追踪，没有心、意、识的分别，超越了言语教诲。因此，没有人能够完全了解，也无法用分别心去理解。’ 又问：‘文殊（Manjusri）！如果如来的智慧无法分别，那么声闻（Sravaka，听闻佛法而修行的弟子）大众如何理解？菩萨（Bodhisattva，立志成佛的修行者）又如何安住于不退转地（Avivartana，不再退回较低的修行层次）？’ 答：‘天子（Devaputra，天神之子）！如来以至真至善的权巧方便，根据时机宣说文字的教义。然而，如来的智慧本身是没有文字的，就像火不是从水中产生一样，而是通过钻木取火或者用阳燧（古代取火工具）才能得到火！如来也是如此，以其威神之力和圣旨，其道慧无边无际，广泛地分别解说原本没有分别的智慧。没有人能够完全了解如来的圣慧。如来的圣慧能够焚烧各种愚痴和闇昧的草木，使它们不再生长。所谓焚烧愚痴和闇昧的草木，指的是用一切分别众生的心，来演说三十七道品（Bodhipaksika-dharmas，通往觉悟的三十七种修行方法）的法门，以及六波罗蜜（Six Paramitas，菩萨修行的六种方法）等各种度无极（超越生死轮回的方法）。’ 又问：‘文殊（Manjusri）！没有草木是不生瑕疵和污秽，也没有草木是没有疮伤和疾病的，为什么这样说呢？’ 答：‘所宣畅说的，是没有缘起（Pratitya-samutpada，事物产生的条件和原因）的分别，所说的没有毁坏，没有聚合也没有消散。所颁布宣说的，不是……’
English
English version: Question: 'Where should one seek the Tathagata's (Tathagata, one of the titles of the Buddha) liberation, which is free from anger?' Answer: 'One should seek it in the aspirations and conduct of sentient beings.' Question: 'Where should one seek the aspirations and conduct of sentient beings?' Answer: 'One should seek it in the Tathagata's (Tathagata, one of the titles of the Buddha) sacred wisdom.' Question: 'Where should one seek the Tathagata's (Tathagata, one of the titles of the Buddha) sacred wisdom?' Answer: 'One should seek it in the diverse faculties of sentient beings, examining their origins and boundaries, and seeking within them.' Question: 'Manjusri (Manjusri, a Bodhisattva)! I do not understand what you are saying. Those who do not understand and cannot differentiate will be bewildered!' Answer: 'The Tathagata's (Tathagata, one of the titles of the Buddha) wisdom cannot be differentiated.' Question: 'Why?' Answer: 'The Tathagata's (Tathagata, one of the titles of the Buddha) wisdom is free from all attachments and thoughts, unattainable, beyond words, without action, and devoid of mind, intention, and consciousness. It transcends verbal teachings. Therefore, no one can fully comprehend it, and it cannot be understood through differentiation.' Question: 'Manjusri (Manjusri, a Bodhisattva)! If the Tathagata's (Tathagata, one of the titles of the Buddha) wisdom cannot be differentiated, how do the Sravakas (Sravaka, disciples who learn by hearing the teachings) understand it? And how do Bodhisattvas (Bodhisattva, beings who aspire to Buddhahood) abide in the state of non-retrogression (Avivartana, the state of not falling back from the path)?' Answer: 'Devaputra (Devaputra, a divine being)! The Tathagata (Tathagata, one of the titles of the Buddha), with perfect truth and skillful means, proclaims the teachings in words according to the occasion. However, the wisdom itself is without words, just as fire does not come from water. Fire is obtained by drilling wood or using a burning mirror! The Tathagata (Tathagata, one of the titles of the Buddha) is like this. With divine power and sacred intention, the wisdom of the path is boundless, extensively explaining the wisdom that is originally without differentiation. No one can fully know the Tathagata's (Tathagata, one of the titles of the Buddha) sacred wisdom. The Tathagata's (Tathagata, one of the titles of the Buddha) sacred wisdom burns away the grass and trees of ignorance and darkness, preventing them from growing again. What does it mean to burn away the grass and trees of ignorance and darkness? It means using the mind that differentiates all beings to expound the Dharma of the Thirty-seven Factors of Enlightenment (Bodhipaksika-dharmas, the 37 practices leading to enlightenment), and the Six Paramitas (Six Paramitas, the six perfections practiced by Bodhisattvas) and other methods of transcendence.' Question: 'Manjusri (Manjusri, a Bodhisattva)! There is no grass or tree that does not produce flaws and impurities, nor is there any that is without sores and diseases. Why do you say this?' Answer: 'What is proclaimed is without the distinction of dependent origination (Pratitya-samutpada, the principle of interdependent arising), what is said is without destruction, without aggregation, and without dispersion. What is promulgated is not...' --------------------------------------------------------------------------------
Chinese
说生死，无泥洹教，无所蠲除亦无所断，不有造证，无所遵修，无得无归。此所言者，乃为寂寞坚要之辞。” 天子报曰：“难及，难及，至未曾有！文殊师利！今所说者微妙巍巍，无极之慧超异如是！而魔波旬不来至此，欲废乱之，行于逆乎？” 适说是语须臾未久，时魔波旬在于虚空，兴大云雨，謦扬大音，其音普闻一切众会。时众会者各心念言：“此何等声流溢乃尔？” 尔时世尊告文殊师利“仁宁见魔所兴乱乎？” 答曰：“唯然，天中天！”文殊师利即如其像三昧思惟，令魔波旬自然见缚。寻便堕地，唤呼称怨，恚恨骂詈：“文殊师利！今当杻械锁缚我身！” 文殊答曰：“咄，魔波旬！复有系缚坚固难解，逾过于此！今者所被，如卿不觉。何谓坚缚？” 谓言：“吾我、颠倒、恩爱、诸邪见缚、因缘系缚。卿常为此枷锁所缚，不自觉知！” 魔又启曰：“唯见原赦，使得解脱！” 文殊师利曰：“汝当兴造行作佛事，我能令卿从系得解！” 魔即对曰：“我于佛法无所妨废亦无所坏，已当何因兴作佛事？” 文殊答曰：“波旬！欲知兴作佛事修行，乃为菩萨智慧变化。假使如来兴作佛事不足为难，魔作佛事斯乃为奇！” 于是文殊 现代汉语译本： ’谈论生死，没有涅槃（Nirvana，解脱）的教义，没有什么需要去除或断绝的，没有创造或证明，没有什么需要遵循或修行的，没有获得也没有失去。这些话语，才是寂静和坚定的真谛。’ 天子回答说：‘难以企及，难以企及，真是前所未有！文殊师利（Manjushri，智慧的象征）！您现在所说的微妙而伟大，这种无上的智慧是如此超凡！但是魔王波旬（Mara Papman，佛教中的恶魔）没有来这里扰乱，做出违逆之事吗？’ 话音刚落，时间不长，魔王波旬就在虚空中，兴起大片乌云和暴雨，发出巨大的声响，这声音传遍了所有的集会。集会中的人们各自心中想着：‘这是什么声音，如此洪亮？’ 这时，世尊（Lord Buddha）告诉文殊师利：‘您看见魔王所制造的混乱了吗？’ 文殊师利回答说：‘是的，天中天（Lord of Gods）！’文殊师利立刻进入如其形象的三昧（Samadhi，冥想），使得魔王波旬自然被束缚。随即魔王波旬便堕落到地上，呼喊抱怨，愤怒地咒骂：‘文殊师利！现在要用刑具锁链束缚我的身体！’ 文殊师利回答说：‘咄，魔王波旬！还有比这更坚固难以解脱的束缚！你现在所受的，就像你没有察觉一样。什么是坚固的束缚呢？’ 文殊师利说：‘那就是我执、颠倒、恩爱、各种邪见，以及因缘的束缚。你常常被这些枷锁所束缚，却不自觉知！’ 魔王又请求说：‘希望能够得到原谅和赦免，让我得到解脱！’ 文殊师利说：‘你应当兴起和创造，修行佛事，我就能让你从束缚中得到解脱！’ 魔王立刻回答说：‘我对于佛法没有什么妨碍或破坏，又应当如何兴作佛事呢？’ 文殊师利回答说：‘波旬！想要知道兴作佛事和修行，乃是菩萨的智慧变化。假如如来（Tathagata，佛的称号）兴作佛事，这并不足为奇，魔王兴作佛事，这才是奇迹！’ 于是，文殊师利...
English
English version: 'Speaking of birth and death, there is no Nirvana (liberation) teaching, nothing to be removed or severed, no creation or proof, nothing to be followed or practiced, no gain and no loss. These words are the essence of tranquility and steadfastness.' The Deva (King of Gods) replied: 'Inaccessible, inaccessible, truly unprecedented! Manjushri (symbol of wisdom)! What you are saying now is subtle and magnificent, such supreme wisdom is so extraordinary! But has Mara Papman (demon in Buddhism) not come here to disrupt and act against it?' As soon as these words were spoken, before long, Mara Papman was in the void, causing great clouds and rain, uttering loud sounds, which were heard throughout all the assemblies. The people in the assemblies each thought in their hearts: 'What is this sound, so loud?' At this time, the Lord Buddha (World Honored One) said to Manjushri: 'Do you see the chaos caused by Mara?' Manjushri replied: 'Yes, Lord of Gods!' Manjushri immediately entered the Samadhi (meditation) of his form, causing Mara Papman to be naturally bound. Immediately, Mara Papman fell to the ground, shouting and complaining, angrily cursing: 'Manjushri! Now you will use instruments and chains to bind my body!' Manjushri replied: 'Hey, Mara Papman! There are bonds more solid and difficult to break than these! What you are suffering now is as if you are unaware. What are the solid bonds?' Manjushri said: 'They are ego, delusion, affection, all kinds of wrong views, and the bonds of cause and condition. You are often bound by these shackles, but you are not aware of it!' Mara then requested: 'I hope to be forgiven and pardoned, so that I may be liberated!' Manjushri said: 'You should arise and create, practice Buddhist deeds, and I can let you be liberated from bondage!' Mara immediately replied: 'I have not obstructed or destroyed the Buddha-dharma (Buddha's teachings), so how should I perform Buddhist deeds?' Manjushri replied: 'Papman! If you want to know about arising and creating Buddhist deeds and practice, it is the wisdom transformation of a Bodhisattva (enlightenment being). If the Tathagata (title of Buddha) performs Buddhist deeds, it is not surprising, but if Mara performs Buddhist deeds, it is a miracle!' Then, Manjushri... --------------------------------------------------------------------------------