English
English version: 'Joy, because knowing that joy does not decay, this is the Joy Enlightenment Factor (Prīti-sambodhyanga). Mañjuśrī! If in all dharmas the mind ceases, this is the Tranquility Enlightenment Factor (Passaddhi-sambodhyanga). Mañjuśrī! If knowing that the mind is unattainable in all dharmas, due to following enlightenment, this is the Concentration Enlightenment Factor (Samādhi-sambodhyanga). Mañjuśrī! If in all dharmas one does not rely, abide, cling, or bind, and without seeing dharmas, one attains relinquishment, this is the Equanimity Enlightenment Factor (Upekṣā-sambodhyanga). Mañjuśrī! Thus, one should see the Seven Enlightenment Factors (Sapta-bodhyanga).' 'Mañjuśrī! If someone sees the Four Noble Truths (catvāri āryasatyāni, the fundamental teachings of Buddhism: suffering, its origin, its cessation, and the path to its cessation), the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni, the four practices of mindfulness: of the body, feelings, mind, and dharmas), the Noble Eightfold Path (āryāṣṭāṅgamārga, the eight aspects leading to liberation: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), the Five Roots (pañca indriyāṇi, the five faculties of faith, effort, mindfulness, concentration, and wisdom), and the Seven Enlightenment Factors in this way, I shall call them a deliverer, one who has reached the other shore, one who has reached dry land, one who has attained peace, one who has attained fearlessness, one who has shaken off the dust, one who is without possessions, one who is without desire, affliction, or obstruction, an Arhat (Arhat, one who has attained Nirvana), one who has exhausted the outflows, one who has done what should be done, one who has completed what has been done, one who has cast off the heavy burden, one who has attained self-benefit, one who has exhausted all fetters, even to the point of being completely free in mind, having attained the supreme other shore, a Śrāmaṇa (Śrāmaṇa, a wandering ascetic), a Brāhmaṇa (Brāhmaṇa, a member of the priestly class in Hinduism, here referring to a spiritual practitioner), one who is able to deliver, one who has crossed the Veḍhaka, one who is a Śrotriya, a Buddha (Buddha, an awakened one), a son of the Buddha, a Śākya (Śākya, a descendant of the Shakya clan), one who has broken through thorns, one who has removed the pit, one who has crossed the pit, one who has pulled out the arrow, one who is free from heat and affliction, a Bhikṣu (Bhikṣu, a Buddhist monk), a noble one, one who has fulfilled the banner.' 'Mañjuśrī! A Bhikṣu who possesses such patience can purify giving and should receive offerings from the worlds of gods and humans. Therefore, Mañjuśrī! If a Bhikṣu wishes not to eat the food of the people of the country in vain, wishes to defeat Māra (Māra, the personification of evil), wishes to transcend the cycle of rebirth, wishes to smoothly reach Nirvana, wishes to be liberated from suffering, wishes to become a pure field of merit for the offerings of the worlds of gods and humans, they should diligently practice the corresponding Dharma in this teaching.' When these words were spoken, thirty-two thousand devas (heavenly beings) attained insight into the Dharma, and they scattered Mandārava flowers (Mandārava, celestial flowers) and Mahāmandārava flowers (Mahāmandārava, great Mandārava flowers). --------------------------------------------------------------------------------
Chinese
于佛，说如是言：“大德世尊！若说此法耳得闻者，彼于如来教中，是善出家，何况闻已信解为缘如实奉行？世尊！彼等众生乃至若闻此说，当得无增上慢。” 尔时曼殊尸利复白佛言：“大德世尊！为说陀罗尼句。以是陀罗尼故，当令菩萨得无著辩，无一声中而有怖畏，于佛法中出生诸法，信解诸法是一相道。” 如是语已，佛告曼殊尸利童真菩萨言：“曼殊尸利！以彼因缘汝当善听！今说法门，名鸡罗句及种子句。以是法门故，令诸菩萨于诸法中当得明照，速于无生法中得忍。” 曼殊尸利言：“云何名鸡罗句、种子句法门？” 佛言：“曼殊尸利！诸众生一心是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！诸众生心皆无所有，攀缘不可得故，彼是此种子句；曼殊尸利！诸众生心皆同一量，是种子句。” 曼殊尸利言：“世尊！何因是种子句？” 佛言：“曼殊尸利！诸众生心如虚空量，入于无著平等行故，彼是此种子句。曼殊尸利！诸众生、一众生是种子句。” 曼殊尸利言：“何因是种子句？” 佛言：“曼殊尸利！说诸众生唯是其一，毕竟不生远离于名，一异不可得故，彼是此种子句。曼殊尸利！欲是鸡罗句 现代汉语译本： 于是，（他）对佛说这样的话：‘大德世尊！如果有人听闻此法，那么他在如来的教法中，就是善于出家之人，更何况听闻之后，信解并以之为缘，如实地奉行？世尊！那些众生，乃至如果听闻此说，都将不会有增上慢（未证得道，却自以为证得）。’ 当时，曼殊尸利（Manjushri，文殊菩萨）又对佛说：‘大德世尊！请您宣说陀罗尼（Dharani，总持）的语句。因为这个陀罗尼的缘故，应当使菩萨获得无碍的辩才，在任何声音中都不会感到怖畏，在佛法中生出诸法，信解诸法都是一相之道。’ 说完这些话后，佛告诉曼殊尸利童真菩萨：‘曼殊尸利！因为这个因缘，你应当好好听着！现在宣说一个法门，名为鸡罗句（Kilaya-pada）及种子句（Bija-pada）。因为这个法门的缘故，能使诸位菩萨在诸法中获得明照，迅速在无生法中得到忍（Anutpattika-dharma-kshanti，无生法忍）。’ 曼殊尸利问：‘怎样叫做鸡罗句、种子句法门？’ 佛说：‘曼殊尸利！诸众生一心是种子句。’ 曼殊尸利问：‘世尊！什么因缘是种子句？’ 佛说：‘曼殊尸利！诸众生的心都是空无所有，因为攀缘是不可得的，所以它是种子句；曼殊尸利！诸众生的心都是同一量，是种子句。’ 曼殊尸利问：‘世尊！什么因缘是种子句？’ 佛说：‘曼殊尸利！诸众生的心如同虚空一样广大，进入无著的平等行中，所以它是种子句。曼殊尸利！诸众生、一个众生是种子句。’ 曼殊尸利问：‘什么因缘是种子句？’ 佛说：‘曼殊尸利！说诸众生唯是其一，毕竟不生，远离于名，一和异都不可得，所以它是种子句。曼殊尸利！欲是鸡罗句（Kilaya-pada）。’
English
English version: Then, (he) said to the Buddha, 'Greatly Virtuous World Honored One! If someone hears this Dharma, then in the Tathagata's (如来) teachings, they are good at renouncing the household life, how much more so if they hear it, believe and understand it, and based on that, truly practice it? World Honored One! Those beings, even if they hear this teaching, will not have increased arrogance (thinking they have attained what they have not).' At that time, Manjushri (曼殊尸利) again said to the Buddha, 'Greatly Virtuous World Honored One! Please explain the phrases of the Dharani (陀罗尼). Because of this Dharani, it should enable Bodhisattvas to obtain unobstructed eloquence, to not feel fear in any sound, to generate all Dharmas within the Buddha Dharma, and to believe and understand that all Dharmas are the path of one aspect.' After saying these words, the Buddha told the Bodhisattva Manjushri, 'Manjushri! Because of this cause and condition, you should listen well! Now I will explain a Dharma gate, called Kilaya-pada (鸡罗句) and Bija-pada (种子句). Because of this Dharma gate, it can enable all Bodhisattvas to obtain clear illumination in all Dharmas, and quickly obtain forbearance (Anutpattika-dharma-kshanti, 无生法忍) in the unproduced Dharma.' Manjushri asked, 'What is called the Kilaya-pada and Bija-pada Dharma gate?' The Buddha said, 'Manjushri! The one mind of all beings is the Bija-pada.' Manjushri asked, 'World Honored One! What cause and condition is the Bija-pada?' The Buddha said, 'Manjushri! The minds of all beings are empty and without substance, because grasping is unattainable, therefore it is the Bija-pada; Manjushri! The minds of all beings are of the same measure, it is the Bija-pada.' Manjushri asked, 'World Honored One! What cause and condition is the Bija-pada?' The Buddha said, 'Manjushri! The minds of all beings are as vast as space, entering into the unobstructed and equal practice, therefore it is the Bija-pada. Manjushri! All beings, one being is the Bija-pada.' Manjushri asked, 'What cause and condition is the Bija-pada?' The Buddha said, 'Manjushri! Saying that all beings are only one, ultimately unproduced, separated from names, one and different are unattainable, therefore it is the Bija-pada. Manjushri! Desire is the Kilaya-pada (鸡罗句).' -------------------------------------------------------------------------------- 。” 曼殊尸利言：“世尊！何因是鸡罗句？”
Chinese
佛言：“曼殊尸利！欲不可动，于法界住，以不住故；彼不动摇，本性离故；彼是此鸡罗句。曼殊尸利！瞋是金刚句。” 曼殊尸利言：“世尊！何因是金刚句？” 佛言：“曼殊尸利！瞋不可破亦不可断，如彼金刚不破不断。如是如是。曼殊尸利！诸法亦皆不破不断，诸事不成就故，彼是此金刚句。曼殊尸利！痴是智句。” 曼殊尸利言：“世尊！何因是智句？” 佛言：“曼殊尸利！即此诸法转灭于智，远离无智，如彼虚空非智具足，亦非无智具足。如是如是。曼殊尸利！诸法非智具足，亦非无智具足。智与无智及所应知，本性寂静故，彼是此智句。曼殊尸利！色是鸡罗句。” 曼殊尸利言：“世尊！何因是鸡罗句？” 佛言：“曼殊尸利！如彼天帝门橛不动不摇，以善住故。如是如是。曼殊尸利！诸法于法界住，以不住故，彼亦无去无来、无取无舍，亦不于他有所行作。以住无住处故，彼是此鸡罗句。曼殊尸利！受是寂静句。” 曼殊尸利言：“世尊！何因是寂静句？” 佛言：“曼殊尸利！诸受本性寂静，不内不外、不东方不南方、不西方不北方、不下方不上方、不十方中。曼殊尸利！若乐受 现代汉语译本 曼殊室利（Manjushri，文殊菩萨）说：‘世尊！什么因缘是鸡罗句（Kilaya-pada，门闩句）？’ 佛说：‘曼殊室利！欲望不可动摇，安住在法界中，因为不住的缘故；它不动摇，因为本性远离的缘故；这就是鸡罗句。曼殊室利！嗔恨是金刚句（Vajra-pada，金刚句）。’ 曼殊室利说：‘世尊！什么因缘是金刚句？’ 佛说：‘曼殊室利！嗔恨不可破也不可断，如同金刚一样不破不断。就是这样，就是这样。曼殊室利！诸法也都是不破不断的，因为诸事不成就的缘故，这就是金刚句。曼殊室利！愚痴是智句（Jnana-pada，智慧句）。’ 曼殊室利说：‘世尊！什么因缘是智句？’ 佛说：‘曼殊室利！就是这些法转灭于智慧，远离无智，如同虚空一样非智慧具足，也非无智具足。就是这样，就是这样。曼殊室利！诸法非智慧具足，也非无智具足。智慧与无智以及所应知，本性都是寂静的缘故，这就是智句。曼殊室利！色是鸡罗句。’ 曼殊室利说：‘世尊！什么因缘是鸡罗句？’ 佛说：‘曼殊室利！如同天帝（Deva，天神）的门闩一样不动不摇，因为善于安住的缘故。就是这样，就是这样。曼殊室利！诸法安住在法界中，因为不住的缘故，它也没有去来、没有取舍，也不在其他地方有所行作。因为安住在无住之处的缘故，这就是鸡罗句。曼殊室利！受是寂静句（Shanti-pada，寂静句）。’ 曼殊室利说：‘世尊！什么因缘是寂静句？’ 佛说：‘曼殊室利！诸受的本性是寂静的，不在内不在外、不在东方不在南方、不在西方不在北方、不在下方不在上方、不在十方之中。曼殊室利！如果乐受
English
English version Manjushri (Manjushri, Bodhisattva of Wisdom) said: 'World Honored One! What is the cause of Kilaya-pada (Kilaya-pada, Door-bolt Phrase)?' The Buddha said: 'Manjushri! Desire is immovable, abiding in the Dharmadhatu (Dharmadhatu, the realm of Dharma), because of non-abiding; it does not waver, because its inherent nature is detached; that is this Kilaya-pada. Manjushri! Anger is Vajra-pada (Vajra-pada, Diamond Phrase).' Manjushri said: 'World Honored One! What is the cause of Vajra-pada?' The Buddha said: 'Manjushri! Anger cannot be broken nor severed, just like a vajra (vajra, diamond scepter) that is neither broken nor severed. Thus, thus. Manjushri! All dharmas (dharmas, phenomena) are also neither broken nor severed, because all matters are not accomplished; that is this Vajra-pada. Manjushri! Ignorance is Jnana-pada (Jnana-pada, Wisdom Phrase).' Manjushri said: 'World Honored One! What is the cause of Jnana-pada?' The Buddha said: 'Manjushri! It is these dharmas that are transformed and extinguished into wisdom, being far from non-wisdom, just like space that is neither complete with wisdom nor complete with non-wisdom. Thus, thus. Manjushri! All dharmas are neither complete with wisdom nor complete with non-wisdom. Wisdom and non-wisdom, as well as what should be known, are inherently tranquil; that is this Jnana-pada. Manjushri! Form is Kilaya-pada.' Manjushri said: 'World Honored One! What is the cause of Kilaya-pada?' The Buddha said: 'Manjushri! Like the door-bolt of the Deva (Deva, god) Emperor, it is immovable and unwavering, because it abides well. Thus, thus. Manjushri! All dharmas abide in the Dharmadhatu, because of non-abiding; it also has no going or coming, no taking or discarding, nor does it perform any actions elsewhere. Because it abides in a place of non-abiding, that is this Kilaya-pada. Manjushri! Sensation is Shanti-pada (Shanti-pada, Tranquility Phrase).' Manjushri said: 'World Honored One! What is the cause of Shanti-pada?' The Buddha said: 'Manjushri! The inherent nature of all sensations is tranquil, neither inside nor outside, neither east nor south, neither west nor north, neither below nor above, not in the ten directions. Manjushri! If there is pleasant sensation --------------------------------------------------------------------------------