English
English version ‘If a Bodhisattva (enlightenment being) does not reach the ten grounds (ten stages of Bodhisattva development), can they not attain the Buddha Dharma (teachings of the Buddha)?’ Manjushri (Bodhisattva of wisdom) said: ‘What do you think, heavenly beings? Can an illusionary person reach the ten grounds and attain the Buddha Dharma?’ The heavenly beings said: ‘An illusionary person does not even have a fixed abode, let alone move from one abode to another.’ Manjushri said: ‘Heavenly beings! All dharmas (phenomena) are like illusions, without going, without coming, without past, without emerging, without arriving.’ The heavenly beings said: ‘Are you not going to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)?’ Manjushri said: ‘What do you think, heavenly beings? Can a common person whose mind is covered by greed sit in a Bodhimanda (enlightenment place) and attain all-knowing wisdom?’ The heavenly beings said: ‘No.’ The heavenly beings said: ‘Manjushri! Are you now a common person whose mind is covered by greed?’ Manjushri said: ‘Yes, yes! I am a common person, arising from greed, arising from hatred, arising from ignorance. I am a heretic, a practitioner of wrong conduct.’ The heavenly beings said: ‘For what reason do you say, “I am a common person, arising from greed, arising from hatred, arising from ignorance?”’ Manjushri said: ‘The nature of greed, hatred, and ignorance cannot be found in the ten directions. Because I abide in this nature of non-abiding dharma, I say that I am covered by the three poisons of a common person.’ ‘Manjushri! Why are you called a heretic?’ Manjushri said: ‘I will ultimately not reach a heretical path, because the nature of all paths is unattainable. I am outside of all paths.’ The heavenly beings said: ‘Why are you a practitioner of wrong conduct?’ Manjushri said: ‘I already know that all dharmas are false, illusory, and unreal. Therefore, I am a practitioner of wrong conduct.’ When this dharma was being spoken, ten thousand heavenly beings, upon hearing these words, all attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas), and each said: ‘These beings have all obtained great benefit, having heard the truly diamond-like words, how much more so if they hear and then believe and practice!’ --------------------------------------------------------------------------------
Chinese
解、受持读诵、为人解说、如说修行，当得无碍辩才，一切法中得真慧照明，巧说诸法一相一门，能示众生一切诸法皆是佛法。” 尔时华戏慧菩萨白佛言：“世尊！愿说入音声慧法门，令当来菩萨闻如是法不惊不怖，亦知一切音声究竟之性不疑不悔，于诸音声无所障碍。” 佛言：“止止。用问是事为？是入音声慧法门，不应于新发意菩萨前说。所以者何？新发意者不能解、不能知、不能思。若菩萨摩诃萨入是音声慧法门者，假使有人于恒河沙劫恶口骂詈诽谤毁呰，是人不生恚恨。若人于恒河沙劫以一切乐具供养，不生爱心。譬如漏尽阿罗汉，一切爱处不生爱心，一切瞋处不生瞋心。善男子！是音声慧法门菩萨，于利衰毁誉称讥苦乐等八法已过，心不倾动，譬如须弥山王。” 尔时华戏慧菩萨复白佛言：“愿必为说入音声慧法门，当来菩萨得闻是法门，当自知过咎亦教余人。” 尔时佛告华戏慧菩萨：“善男子！汝今谛听，善思念之，当为汝说。” “唯然。世尊！” 佛告华戏慧菩萨：“若菩萨闻贪欲音声生过罪想，闻离贪欲音声生利益想，即是不学佛法。若闻瞋恚音声生过罪想，闻离瞋恚音声生利益想；若闻愚痴音声生过罪想，于离愚痴音声生利益想，则是不学佛法。若 现代汉语译本：‘理解、接受、读诵、为他人解说、按照所说的去修行，应当获得无碍的辩才，在一切法中获得真正的智慧光明，巧妙地说出诸法的一相一门，能够向众生展示一切诸法都是佛法。’ 当时，华戏慧菩萨（Huaxi Hui Pusa，菩萨名，意为以智慧如戏般度化众生）对佛说：‘世尊！希望您能讲说进入音声智慧的法门，使未来的菩萨听闻这样的法后不惊慌不害怕，也知道一切音声究竟的本性而不怀疑不后悔，对于各种音声没有障碍。’ 佛说：‘停止，停止。为什么要问这件事呢？这个进入音声智慧的法门，不应该在新发意的菩萨面前说。为什么呢？因为新发意的菩萨不能理解、不能知道、不能思考。如果菩萨摩诃萨（Pusa Mohe Sa，伟大的菩萨）进入这个音声智慧的法门，即使有人在恒河沙数劫的时间里恶语谩骂诽谤诋毁，这个人也不会产生怨恨。如果有人在恒河沙数劫的时间里用一切美好的东西供养，也不会产生爱恋之心。譬如已经断尽烦恼的阿罗汉（A luo han，证得解脱的圣者），在一切可能产生爱恋的地方不生爱恋之心，在一切可能产生嗔恨的地方不生嗔恨之心。善男子！这个修习音声智慧法门的菩萨，对于利、衰、毁、誉、称、讥、苦、乐等八法已经超越，内心不会动摇，譬如须弥山王（Xumi Shan Wang，佛教宇宙观中的中心山）。’ 当时，华戏慧菩萨再次对佛说：‘希望您一定为我讲说进入音声智慧的法门，使未来的菩萨能够听闻这个法门，能够自己知道过错也能教导他人。’ 当时，佛告诉华戏慧菩萨：‘善男子！你现在仔细听，好好思考，我将为你讲说。’ ‘是的，世尊！’ 佛告诉华戏慧菩萨：‘如果菩萨听到贪欲的音声就产生过错罪恶的想法，听到远离贪欲的音声就产生利益的想法，这就是不学习佛法。如果听到嗔恚的音声就产生过错罪恶的想法，听到远离嗔恚的音声就产生利益的想法；如果听到愚痴的音声就产生过错罪恶的想法，听到远离愚痴的音声就产生利益的想法，这就是不学习佛法。如果
English
English version: 'Understanding, accepting, reciting, explaining to others, and practicing according to what is said, one should attain unobstructed eloquence, obtain true wisdom and illumination in all dharmas, skillfully speak of the one aspect and one gate of all dharmas, and be able to show sentient beings that all dharmas are Buddha-dharma.' At that time, Huaxi Hui Bodhisattva (Huaxi Hui Pusa, a Bodhisattva whose name means to liberate sentient beings with wisdom like a play) said to the Buddha: 'World Honored One! May you please explain the Dharma gate of entering the wisdom of sound, so that future Bodhisattvas, upon hearing such Dharma, will not be startled or afraid, and will also know the ultimate nature of all sounds without doubt or regret, and will have no obstacles in all sounds.' The Buddha said: 'Stop, stop. Why ask about this matter? This Dharma gate of entering the wisdom of sound should not be spoken before newly initiated Bodhisattvas. Why? Because newly initiated ones cannot understand, cannot know, cannot contemplate. If a Bodhisattva-Mahasattva (Pusa Mohe Sa, a great Bodhisattva) enters this Dharma gate of the wisdom of sound, even if someone were to revile, slander, and defame him with harsh words for as many kalpas as there are sands in the Ganges River, this person would not generate hatred. If someone were to make offerings with all kinds of delightful things for as many kalpas as there are sands in the Ganges River, he would not generate attachment. It is like an Arhat (A luo han, a liberated saint) who has exhausted all outflows; in all places where attachment could arise, he does not generate attachment; in all places where anger could arise, he does not generate anger. Good man! This Bodhisattva who practices the Dharma gate of the wisdom of sound has transcended the eight dharmas of gain, loss, destruction, praise, fame, ridicule, suffering, and joy, and his mind is not shaken, like Mount Sumeru (Xumi Shan Wang, the central mountain in Buddhist cosmology).' At that time, Huaxi Hui Bodhisattva again said to the Buddha: 'May you definitely explain the Dharma gate of entering the wisdom of sound, so that future Bodhisattvas can hear this Dharma gate, know their own faults, and also teach others.' At that time, the Buddha said to Huaxi Hui Bodhisattva: 'Good man! Now listen carefully and contemplate well, and I will explain it to you.' 'Yes, World Honored One!' The Buddha said to Huaxi Hui Bodhisattva: 'If a Bodhisattva hears the sound of greed and generates thoughts of faults and transgressions, and hears the sound of non-greed and generates thoughts of benefit, then he is not learning the Buddha-dharma. If he hears the sound of anger and generates thoughts of faults and transgressions, and hears the sound of non-anger and generates thoughts of benefit; if he hears the sound of ignorance and generates thoughts of faults and transgressions, and hears the sound of non-ignorance and generates thoughts of benefit, then he is not learning the Buddha-dharma. If' --------------------------------------------------------------------------------
Chinese
于少欲音声生喜想，于多欲音声生碍想，即是不行音声法门。于知足音声生喜想，于不知足音声生碍想，则是不行音声法门。若于细行音声生喜想，于粗行音声生碍想，则是不行音声法门。若于乐静音声则喜，于愦闹音声则碍，则是不学佛法。若于忍辱音声生利想，于瞋恚音声生碍想，则是不学佛法。若于精进音声生利想，于懈怠音声生碍想，则是不学佛法。于禅定音声生利想，于散乱音声生碍想，则是不学佛法。于智慧音声生利想，于愚痴音声生碍想，则是不学佛法。若于近道音声则喜，于远道音声则碍，则是不学音声法门。于生死见过咎，于涅槃见利益，则是不入音声法门。于彼岸则喜，于此岸则碍，则是不学音声法门。于聚落音声生碍想，于空闲音声生喜想，则是不学音声法门。若于独行音声生喜想，于众行音声生碍想，则是不学音声法门。于比丘所行音声生喜想，于白衣所行音声生碍想，则是不学音声法门。于有威仪则喜，于无威仪则碍，则是不学佛法。于清净行则喜，于不清净行则碍，则是不学佛法。于一行则喜，于杂行则碍，则是不学佛法。于离欲行则喜，于淫欲行则碍，则是不学佛法。于离瞋想则喜，于瞋想则碍，则是不学佛法。于离痴想则喜，于痴想则碍，则是不学佛法。于空则喜，于有则碍，则是 现代汉语译本： 如果对于少欲的音声生起欢喜的想法，对于多欲的音声生起厌恶的想法，这就是不行音声法门（通过声音了悟佛法的途径）。如果对于知足的音声生起欢喜的想法，对于不知足的音声生起厌恶的想法，这就是不行音声法门。如果对于细微行为的音声生起欢喜的想法，对于粗犷行为的音声生起厌恶的想法，这就是不行音声法门。如果对于喜好安静的音声感到欢喜，对于喧闹的音声感到厌恶，这就是不学习佛法。 如果对于忍辱的音声生起利益的想法，对于瞋恚的音声生起厌恶的想法，这就是不学习佛法。如果对于精进的音声生起利益的想法，对于懈怠的音声生起厌恶的想法，这就是不学习佛法。对于禅定的音声生起利益的想法，对于散乱的音声生起厌恶的想法，这就是不学习佛法。对于智慧的音声生起利益的想法，对于愚痴的音声生起厌恶的想法，这就是不学习佛法。如果对于接近正道的音声感到欢喜，对于远离正道的音声感到厌恶，这就是不行音声法门。 如果对于生死轮回的过失有所认识，对于涅槃（Nirvana，解脱）的利益有所认识，这就是不进入音声法门。如果对于彼岸（到达觉悟的境界）感到欢喜，对于此岸（生死轮回的此岸）感到厌恶，这就是不学习音声法门。如果对于聚落（村落）的音声生起厌恶的想法，对于空闲地方的音声生起欢喜的想法，这就是不学习音声法门。如果对于独自修行的音声生起欢喜的想法，对于大众修行的音声生起厌恶的想法，这就是不学习音声法门。如果对于比丘（Bhikkhu，佛教出家男众）所行的音声生起欢喜的想法，对于白衣（在家众）所行的音声生起厌恶的想法，这就是不学习音声法门。如果对于有威仪的行为感到欢喜，对于没有威仪的行为感到厌恶，这就是不学习佛法。如果对于清净的行为感到欢喜，对于不清净的行为感到厌恶，这就是不学习佛法。如果对于专一的修行感到欢喜，对于杂乱的修行感到厌恶，这就是不学习佛法。如果对于远离欲望的行为感到欢喜，对于淫欲的行为感到厌恶，这就是不学习佛法。如果对于远离嗔恨的想法感到欢喜，对于嗔恨的想法感到厌恶，这就是不学习佛法。如果对于远离愚痴的想法感到欢喜，对于愚痴的想法感到厌恶，如果对于空性感到欢喜，对于实有感到厌恶，这就是...
English
English version: If one generates a joyful thought towards sounds associated with few desires, and an obstructive thought towards sounds associated with many desires, this is not practicing the sound dharma gate (the path to enlightenment through sound). If one generates a joyful thought towards sounds associated with contentment, and an obstructive thought towards sounds associated with discontentment, this is not practicing the sound dharma gate. If one generates a joyful thought towards sounds associated with subtle conduct, and an obstructive thought towards sounds associated with coarse conduct, this is not practicing the sound dharma gate. If one rejoices in sounds of tranquility and is obstructed by sounds of commotion, this is not learning the Buddha's teachings. If one generates a beneficial thought towards sounds of patience, and an obstructive thought towards sounds of anger, this is not learning the Buddha's teachings. If one generates a beneficial thought towards sounds of diligence, and an obstructive thought towards sounds of laziness, this is not learning the Buddha's teachings. If one generates a beneficial thought towards sounds of meditation (Dhyana), and an obstructive thought towards sounds of distraction, this is not learning the Buddha's teachings. If one generates a beneficial thought towards sounds of wisdom, and an obstructive thought towards sounds of ignorance, this is not learning the Buddha's teachings. If one rejoices in sounds that lead near the path and is obstructed by sounds that lead far from the path, this is not practicing the sound dharma gate. If one sees the faults of birth and death (Samsara) and the benefits of Nirvana (liberation), this is not entering the sound dharma gate. If one rejoices in the other shore (the state of enlightenment) and is obstructed by this shore (the shore of birth and death), this is not learning the sound dharma gate. If one generates an obstructive thought towards sounds of settlements (villages) and a joyful thought towards sounds of empty, quiet places, this is not learning the sound dharma gate. If one generates a joyful thought towards sounds of solitary practice and an obstructive thought towards sounds of communal practice, this is not learning the sound dharma gate. If one generates a joyful thought towards sounds of conduct practiced by monks (Bhikkhu, Buddhist monks) and an obstructive thought towards sounds of conduct practiced by laypeople, this is not learning the sound dharma gate. If one rejoices in dignified conduct and is obstructed by undignified conduct, this is not learning the Buddha's teachings. If one rejoices in pure conduct and is obstructed by impure conduct, this is not learning the Buddha's teachings. If one rejoices in singular practice and is obstructed by mixed practice, this is not learning the Buddha's teachings. If one rejoices in conduct free from desire and is obstructed by lustful conduct, this is not learning the Buddha's teachings. If one rejoices in thoughts free from anger and is obstructed by thoughts of anger, this is not learning the Buddha's teachings. If one rejoices in thoughts free from delusion and is obstructed by thoughts of delusion, if one rejoices in emptiness and is obstructed by existence, this is... --------------------------------------------------------------------------------