Chinese
曼殊尸利言：“世尊！若复有人如是问我：‘如来、应、正遍知，诸不善法断、诸善法具足。’世尊！彼如是问时，我作如是说：‘汝先亲近善友，勤作方便相应，莫一法合，亦莫作离、莫取莫放、莫攀缘、莫不攀缘、莫依莫住、莫弃莫掌、莫聚、莫求、莫愿、莫见，一法为胜。若小若最胜，彼后当知如来境界，不思境界、离境界，断境界法。’” 佛言：“曼殊尸利！汝作如是解说，是何发遣？” 曼殊尸利言：“世尊！我作如是解说，无有一法可发遣者。世尊！佛坐菩提场已有法，若生若灭可见不？” 佛言：“不然。曼殊尸利！” 曼殊尸利言：“世尊！若法无生无灭，彼有善法具足、不善法具足耶？” 佛言：“不然。曼殊尸利！” 曼殊尸利言：“世尊！若法不生不出，彼无善法具足、不善法具足。彼何所知？何所断？何所修？何所证？何所见道？” 尔时上虚空中十千天子，闻此佛及曼殊尸利童真说已，即散忧波罗花、拨陀摩华、拘目陀华、奔荼梨迦华、曼陀罗华、摩诃曼陀罗华，礼佛及曼殊尸利童真足已，如是说言：“世尊！无著尸利，此谓曼殊尸利！世尊！无二尸利，此谓曼殊尸利！世尊！无有尸利，此谓 现代汉语译本： ‘善法具足。’如果有人这样问你，你该如何回答？” 曼殊尸利（Manjushri，文殊菩萨）说：“世尊（世尊）！如果有人这样问我：‘如来（Tathagata，佛的称号）、应（Arhat，阿罗汉）、正遍知（Samyaksambuddha，完全觉悟者），断除一切不善之法，具足一切善法。’世尊！当他们这样问我时，我会这样说：‘你首先要亲近善友，勤奋地运用各种方便法门，不要执着于任何一法，也不要试图脱离任何一法；不要抓取，也不要放下；不要攀缘，也不要不攀缘；不要依赖，也不要执着；不要抛弃，也不要紧握；不要聚集，也不要寻求；不要希求，也不要执着于任何一种见解，认为它比其他法门更殊胜，无论是小的还是最殊胜的。之后你就会明白如来（Tathagata）的境界，那是一种不可思议的境界，远离一切境界，断绝一切境界之法。’” 佛（佛陀）说：“曼殊尸利（Manjushri）！你这样解释，是基于什么理由？” 曼殊尸利（Manjushri）说：“世尊（世尊）！我这样解释，是因为没有任何一法是可以被舍弃的。世尊（世尊）！佛（佛陀）在菩提树下证悟时，已经存在的法，它的生灭是可以被看见的吗？” 佛（佛陀）说：“不是的，曼殊尸利（Manjushri）！” 曼殊尸利（Manjushri）说：“世尊（世尊）！如果法无生无灭，那么它会有善法具足或不善法具足吗？” 佛（佛陀）说：“不会的，曼殊尸利（Manjushri）！” 曼殊尸利（Manjushri）说：“世尊（世尊）！如果法不生不灭，那么它就没有善法具足或不善法具足。那么，还需要知道什么？还需要断除什么？还需要修习什么？还需要证悟什么？还需要见到什么道？” 这时，在上方的虚空中，一万个天子听到佛（佛陀）和曼殊尸利（Manjushri）童真菩萨的对话后，立即散落优波罗花（utpala，青莲花）、拨陀摩华（padma，红莲花）、拘目陀华（kumuda，白睡莲）、奔荼梨迦华（pundarika，白莲花）、曼陀罗华（mandarava，天界的红色花）、摩诃曼陀罗华（mahamandarava，大曼陀罗花），礼拜佛（佛陀）和曼殊尸利（Manjushri）童真菩萨的足，并这样说道：“世尊（世尊）！无著的吉祥，这就是曼殊尸利（Manjushri）！世尊（世尊）！无二的吉祥，这就是曼殊尸利（Manjushri）！世尊（世尊）！无有的吉祥，这就是 曼殊尸利（Manjushri）！”
English
English version: 'Endowed with wholesome dharmas.' When asked thus, how would you respond?' Manjushri (Manjushri, a Bodhisattva representing wisdom) said: 'World Honored One (Bhagavan, title for the Buddha)! If someone were to ask me thus: 'The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), Arhat (Arhat, a perfected being), Perfectly Enlightened One (Samyaksambuddha, a fully enlightened being), has abandoned all unwholesome dharmas and is endowed with all wholesome dharmas.' World Honored One (Bhagavan)! When they ask me thus, I would say thus: 'You should first associate with virtuous friends, diligently apply appropriate skillful means, do not unite with any one dharma, nor separate from any one dharma; do not grasp, nor release; do not cling, nor not cling; do not rely, nor abide; do not abandon, nor hold; do not gather, nor seek; do not wish, nor see one dharma as superior. Whether small or most superior, afterwards you will understand the realm of the Tathagata (Tathagata), an inconceivable realm, a realm apart, a dharma that severs all realms.' The Buddha (Buddha) said: 'Manjushri (Manjushri)! Your explanation is based on what reason?' Manjushri (Manjushri) said: 'World Honored One (Bhagavan)! My explanation is because there is not a single dharma that can be discarded. World Honored One (Bhagavan)! The dharma that already existed when the Buddha (Buddha) sat at the Bodhi tree, can its arising or ceasing be seen?' The Buddha (Buddha) said: 'No, Manjushri (Manjushri)!' Manjushri (Manjushri) said: 'World Honored One (Bhagavan)! If a dharma has no arising and no ceasing, does it have wholesome dharmas or unwholesome dharmas?' The Buddha (Buddha) said: 'No, Manjushri (Manjushri)!' Manjushri (Manjushri) said: 'World Honored One (Bhagavan)! If a dharma does not arise and does not cease, then it has neither wholesome dharmas nor unwholesome dharmas. Then what is there to know? What is there to abandon? What is there to cultivate? What is there to realize? What is there to see the path to?' At that time, in the sky above, ten thousand devas (devas, deities) heard this discourse between the Buddha (Buddha) and the youth Manjushri (Manjushri), and immediately scattered utpala flowers (utpala, blue lotus), padma flowers (padma, red lotus), kumuda flowers (kumuda, white water lily), pundarika flowers (pundarika, white lotus), mandarava flowers (mandarava, celestial red flower), and mahamandarava flowers (mahamandarava, great mandarava flower), and prostrated at the feet of the Buddha (Buddha) and the youth Manjushri (Manjushri), saying thus: 'World Honored One (Bhagavan)! The auspiciousness of non-attachment, this is Manjushri (Manjushri)! World Honored One (Bhagavan)! The auspiciousness of non-duality, this is Manjushri (Manjushri)! World Honored One (Bhagavan)! The auspiciousness of non-existence, this is Manjushri (Manjushri)!' --------------------------------------------------------------------------------
Chinese
曼殊尸利！世尊！无余尸利，此谓曼殊尸利！世尊！如尸利、实际尸利、法界尸利、胜尸利、最胜尸利、无上尸利、无上上尸利、无等尸利、无等等尸利，世尊！此谓曼殊尸利童真。” 如是语已！曼殊尸利童真告彼天子言：“止止天子！莫分别我。我不见一法若胜、若劣、若最胜、若妙。又天子！汝若说言曼殊尸利者，我欲尸利彼是我曼殊尸利；我瞋尸利彼是我曼殊尸利；我痴尸利彼是我曼殊尸利。如是说者，名为正说。何以故？天子！我不过欲、不过瞋、不过痴。天子！诸凡夫小儿有行有到，诸菩萨无一处法中有行有到。” 天子言：“曼殊尸利！诸菩萨不到佛法、不行十地耶？” 曼殊尸利言：“天子！于意云何？幻人心心数法行十地耶？” 天子言：“曼殊尸利！如是幻人本无住处，何处于地复有行到？” 曼殊尸利言：“如是天子！诸法喻幻，彼无行践、无他处到、无用力行、无自主行。” 天子言：“曼殊尸利！汝不当觉菩提耶？” 曼殊尸利言：“天子！于意云何？凡夫小儿贪欲绕住，能坐菩提场具足遍智不？” 天子言：“曼殊尸利！汝岂复贪欲绕住、是凡夫小儿耶？” 曼殊尸利言：“如是天子！我欲绕住、我瞋绕住、我痴绕住。我是外 现代汉语译本： 曼殊尸利（Manjushri，文殊菩萨）！世尊！没有比这更殊胜的吉祥了，这才是真正的曼殊尸利！世尊！就像吉祥、实际的吉祥、法界的吉祥、殊胜的吉祥、最殊胜的吉祥、无上的吉祥、无上之上的吉祥、无等的吉祥、无等等的吉祥，世尊！这才是真正的曼殊尸利童真（Manjushri Kumara，文殊童子）。” 说完这些话后！曼殊尸利童真告诉那位天子说：“停止吧，天子！不要分别我。我没有看到任何一种法是胜、是劣、是最胜、是妙的。还有，天子！你如果说曼殊尸利，我贪爱的就是我的曼殊尸利；我嗔恨的就是我的曼殊尸利；我愚痴的就是我的曼殊尸利。这样说，才是正确的说法。为什么呢？天子！我不会超越贪欲、不会超越嗔恨、不会超越愚痴。天子！那些凡夫俗子有修行有到达，而菩萨在任何一处法中都没有修行和到达。” 天子说：“曼殊尸利！菩萨难道不到达佛法、不修行十地（Ten Bhumis，菩萨修行的十个阶段）吗？” 曼殊尸利说：“天子！你认为怎么样？幻化出来的人的心和心所法会修行十地吗？” 天子说：“曼殊尸利！像这样幻化出来的人本来就没有住处，又怎么会在哪个地有修行和到达呢？” 曼殊尸利说：“正是这样，天子！一切法都像幻化一样，它们没有行践、没有到达其他地方、没有用力修行、没有自主修行。” 天子说：“曼殊尸利！你难道不应当觉悟菩提（Bodhi，觉悟）吗？” 曼殊尸利说：“天子！你认为怎么样？凡夫俗子被贪欲缠绕，能够坐在菩提道场圆满具足一切智慧吗？” 天子说：“曼殊尸利！你难道也被贪欲缠绕，是凡夫俗子吗？” 曼殊尸利说：“正是这样，天子！我被贪欲缠绕、我被嗔恨缠绕、我被愚痴缠绕。我是外道。”
English
English version: Manjushri (文殊菩萨)! World Honored One! There is no other auspiciousness beyond this; this is truly Manjushri! World Honored One! Like auspiciousness, actual auspiciousness, the auspiciousness of the Dharmadhatu (法界, realm of Dharma), superior auspiciousness, the most superior auspiciousness, unsurpassed auspiciousness, the most unsurpassed auspiciousness, unequaled auspiciousness, unequaled and unequaled auspiciousness, World Honored One! This is truly Manjushri Kumara (文殊童子).' Having spoken thus! Manjushri Kumara said to that Deva (天子, celestial being): 'Stop, stop, Deva! Do not discriminate against me. I do not see any Dharma (法, teaching) that is superior, inferior, most superior, or wonderful. Furthermore, Deva! If you speak of Manjushri, my craving is my Manjushri; my hatred is my Manjushri; my delusion is my Manjushri. Speaking thus is called correct speech. Why? Deva! I do not transcend craving, I do not transcend hatred, I do not transcend delusion. Deva! Ordinary beings have practice and attainment, but Bodhisattvas (菩萨, enlightened beings) have no practice or attainment in any Dharma.' The Deva said: 'Manjushri! Do Bodhisattvas not attain the Buddha Dharma (佛法, Buddha's teachings) and not practice the Ten Bhumis (十地, ten stages of Bodhisattva path)?' Manjushri said: 'Deva! What do you think? Does the mind and mental functions of an illusory person practice the Ten Bhumis?' The Deva said: 'Manjushri! Such an illusory person originally has no dwelling place; how can there be practice and attainment in any Bhumi?' Manjushri said: 'Just so, Deva! All Dharmas are like illusions; they have no walking, no arriving elsewhere, no forceful practice, and no autonomous practice.' The Deva said: 'Manjushri! Should you not awaken to Bodhi (菩提, enlightenment)?' Manjushri said: 'Deva! What do you think? Can an ordinary person, bound by craving, sit at the Bodhi-tree (菩提树, tree of enlightenment) and fully possess complete wisdom?' The Deva said: 'Manjushri! Are you also bound by craving, an ordinary person?' Manjushri said: 'Just so, Deva! I am bound by craving, I am bound by hatred, I am bound by delusion. I am an outsider.' -------------------------------------------------------------------------------- 道、我是邪行。”
Chinese
天子言：“曼殊尸利！以何义意说如是言：‘我欲绕住、我瞋绕住、我痴绕住、我是外道、我是邪行？’” 曼殊尸利言：“天子！我所有绕住无有住处，于十方中无欲瞋痴自性住处故，以无住处相应故。” 天子言：“曼殊尸利！汝云何是外道？” 曼殊尸利言：“天子！我于外道无所行到，彼因缘故，我是外道。” 天子言：“曼殊尸利！汝云何是邪行？” 曼殊尸利言：“天子！我知诸法是邪、不实、不如，但是分别，彼因缘故，我是邪行。” 尔时十千天子，于曼殊尸利童真边闻此说已，无生法中得忍。彼得忍已说如是言：“世尊！若彼众生善此金刚句光明到耳者得胜利，何况闻已，信解为缘，受持读诵、修习演说、如所说行？世尊！彼于诸法中当得无著辩才，及得明照善说一相诸法，于佛法中相续不断，显示诸法皆是佛法。” 尔时众中复有天子，名莲华游戏智通，来集会坐。尔时莲华游戏智通天子而白佛言：“世尊！宜说十种音声入智，于后世时五十岁中，菩萨闻如是等法已，不惊、不怖、不畏于诸法行，当知入行不疑不惑。” 如是语已，佛告莲花游戏智通天子言：“止止天子！何须问如是处？此音声入门，初业菩萨不能 现代汉语译本：曼殊室利（Manjushri）说：‘我说“我欲念缠绕，我嗔恨缠绕，我愚痴缠绕，我是外道，我是邪行”。’ 天子问：‘曼殊室利！你以何种意义说这样的话：“我欲念缠绕，我嗔恨缠绕，我愚痴缠绕，我是外道，我是邪行”？’ 曼殊室利回答：‘天子！我所有的缠绕没有固定的处所，在十方世界中，欲念、嗔恨、愚痴都没有自性的处所，因为与无住处相应。’ 天子问：‘曼殊室利！你为什么说是外道？’ 曼殊室利回答：‘天子！我对外道的行为没有执着，因为这个因缘，所以我说是外道。’ 天子问：‘曼殊室利！你为什么说是邪行？’ 曼殊室利回答：‘天子！我知道诸法是虚妄、不真实的，不如实，只是分别而已，因为这个因缘，所以我说是邪行。’ 当时，一万个天子在曼殊室利童子处听到这些话后，在无生法中获得了忍。他们获得忍之后说：‘世尊！如果众生能够听到这金刚句的光明，就能获得胜利，更何况听了之后，以信解为因缘，受持读诵、修习演说、按照所说的去做呢？世尊！他们将在诸法中获得无碍的辩才，以及明照善说一切法相，在佛法中相续不断，显示诸法都是佛法。’ 当时，大众中又有一位天子，名叫莲华游戏智通（Lotus Play Wisdom Penetration），来到法会就坐。莲华游戏智通天子对佛说：‘世尊！请您宣说十种音声入智，在后世的五十年中，菩萨听到这些法之后，不会惊慌、不会恐惧、不会畏惧诸法，应当知道他们已经入行，不会怀疑迷惑。’ 说完这些话后，佛告诉莲花游戏智通天子说：‘停止吧，停止吧，天子！何必问这样的问题呢？这种音声入门，初学的菩萨不能……’
English
English version: Manjushri said, 'I say, "I am attached to desire, I am attached to anger, I am attached to delusion, I am a heretic, I am a practitioner of wrong conduct."' The Deva (celestial being) asked, 'Manjushri! With what meaning do you say such words: "I am attached to desire, I am attached to anger, I am attached to delusion, I am a heretic, I am a practitioner of wrong conduct"?' Manjushri replied, 'Deva! All my attachments have no fixed abode. In the ten directions, desire, anger, and delusion have no self-nature to abide in. Therefore, it is in accordance with the absence of abode.' The Deva asked, 'Manjushri! Why do you say you are a heretic?' Manjushri replied, 'Deva! I have no attachment to the practices of heretics. Because of this condition, I am a heretic.' The Deva asked, 'Manjushri! Why do you say you are a practitioner of wrong conduct?' Manjushri replied, 'Deva! I know that all dharmas (teachings, phenomena) are false, unreal, and not as they seem, but are merely discriminations. Because of this condition, I am a practitioner of wrong conduct.' At that time, ten thousand Devas, upon hearing these words from the youth Manjushri, attained forbearance in the unoriginated dharma. Having attained forbearance, they said, 'World Honored One! If beings who hear the light of these Vajra (diamond) words attain victory, how much more so if they hear, believe, understand, receive, uphold, recite, practice, expound, and act according to what is said? World Honored One! They will attain unobstructed eloquence in all dharmas, as well as the wisdom to illuminate and skillfully explain the one aspect of all dharmas, continuing without interruption in the Buddha Dharma, revealing that all dharmas are the Buddha Dharma.' At that time, there was another Deva in the assembly, named Lotus Play Wisdom Penetration, who came and sat down. The Deva Lotus Play Wisdom Penetration then said to the Buddha, 'World Honored One! It is fitting to speak of the ten kinds of sound entering wisdom, so that in the future, during the age of the five declines, Bodhisattvas who hear such dharmas will not be startled, not be frightened, and not be afraid of the practices of all dharmas, knowing that they have entered the path without doubt or confusion.' Having spoken these words, the Buddha said to the Deva Lotus Play Wisdom Penetration, 'Stop, stop, Deva! Why ask such a question? This entrance through sound, novice Bodhisattvas cannot...' --------------------------------------------------------------------------------