English
English version: 'How is the severance of all Dharma teachings and instructions for learning?' The Buddha told Manjushri (Manjushri, name of a Bodhisattva): 'All Dharma teachings instruct sentient beings, but they do not come to diligently learn, do not study contemplation, do not pay attention, do not study during the six periods of day and night, and do not ask their neighbors. They cannot explain, cannot proclaim, have no wisdom, cannot distinguish, do not love, do not befriend good friends, are arrogant and conceited, stay away from teachings and instructions, and cannot attain liberation. This is called severance.' Manjushri Bodhisattva asked the Buddha: 'World Honored One! How is the severance of all Dharmas, reaching the highest detachment?' The Buddha told Manjushri: 'All sentient beings are unwilling to learn various good Dharmas, only create evil deeds, do not befriend the virtuous, and have no wisdom. This is called severance.' Manjushri Bodhisattva asked the Buddha: 'World Honored One! How is the severance that makes sentient beings difficult to teach and instruct?' The Buddha told Manjushri: 'If sentient beings are not distracted, only diligently study the Dharma, befriend and make offerings, they will naturally go to seek teachings and the Dharma, and blessings and wisdom will arise. If sentient beings do not learn all Dharmas, only create evil karma, wanting to seek blessings and wisdom is impossible. This is called severance.' Manjushri Bodhisattva asked the Buddha: 'World Honored One! How is the severance that allows sentient beings to attain all-knowing wisdom (sarvajna, the knowledge that is universal and complete about all things)?' The Buddha told Manjushri: 'All sentient beings diligently seek to learn the Dharma, and they can attain all-knowing wisdom. Arousing joyful minds and generating the practice of the Mahayana (Mahayana, a school of Buddhism), understanding one's own nature can lead to all-knowing wisdom. This is called severance.' Manjushri Bodhisattva asked the Buddha: 'World Honored One! How is the severance that allows sentient beings to attain the perfection of all-knowing wisdom (sarvajna-jnana, the wisdom of knowledge that is universal and complete about all things)?' The Buddha told Manjushri: 'The self-nature of all sentient beings, within their self-nature, is equal to the Tathagata's (Tathagata, an epithet of the Buddha) all wisdom. They completely understand the nature and phenomena of oneness. This is called severance.' Manjushri Bodhisattva asked the Buddha: 'World Honored One! How is the severance that allows all sentient beings to reach the Bodhi field (bodhimanda, the place of enlightenment)?' The Buddha told Manjushri: 'The Bodhi field only seeks the Buddha Dharma, the field of tranquility of all Dharmas, one' --------------------------------------------------------------------------------
Chinese
切法性道场、一切法求道场。文殊师利！言菩提道场，我一心求法，不求余相；一切众生、一切人民，常乐往彼求此菩提道场，是名橛句。” 文殊师利白佛言：“世尊！云何橛句一切众生得此忍辱？” 佛告文殊师利：“学法众生，息念观想，净慧发生，于诸名相不生分别，得忍辱平等，是名橛句。” 文殊师利白佛言：“世尊！云何橛句一切众生善友说法？” 佛告文殊师利：“一切众生与十方天人、诸小天人，各各说法，希求菩提，心生欢喜，供养恭敬，除障平等，于无体相安住，是名橛句。” 文殊师利白佛言：“世尊！云何橛句一切众生得此陀罗尼？” 佛告文殊师利：“一切众生，学观想色、声、香、味、触；任持甚深圆满分别、圆满不分别，是名橛句。” 文殊师利白佛言：“世尊！云何橛句一切众生慈心具足？” 佛告文殊师利：“一切众生乐修慈心，了知一切法，得平等慈，是名橛句。” 文殊师利白佛言：“世尊！云何橛句一切众生悲心具足？” 佛告文殊师利：“一切众生，勤学如来平等大悲心，大悲体具足，是名橛句。” 文殊师利白佛言：“世尊！云何橛句一切众生不得三摩地？” 佛告文殊师利：“一切众 现代汉语译本： 切法性道场（一切法本性的修行场所）、一切法求道场（为了寻求一切法而修行的地方）。文殊师利（Manjushri，菩萨名）！说到菩提道场（Bodhimanda，觉悟的场所），我一心求法，不追求其他表象；一切众生、一切人民，常常乐于前往那里寻求此菩提道场，这叫做橛句（jueju，一种表达方式）。” 文殊师利（Manjushri）对佛说：“世尊（Bhagavan，对佛的尊称）！如何通过橛句（jueju）使一切众生获得这种忍辱（ksanti，忍耐）？” 佛告诉文殊师利（Manjushri）：“学习佛法的众生，止息杂念，进行观想，清净的智慧就会产生，对于各种名相不产生分别，获得忍辱的平等性，这叫做橛句（jueju）。” 文殊师利（Manjushri）对佛说：“世尊（Bhagavan）！如何通过橛句（jueju）使一切众生得到善友的说法？” 佛告诉文殊师利（Manjushri）：“一切众生与十方天人、诸小天人，各自说法，希望寻求菩提（bodhi，觉悟），心中生起欢喜，供养恭敬，消除障碍，获得平等，安住在无体相的境界中，这叫做橛句（jueju）。” 文殊师利（Manjushri）对佛说：“世尊（Bhagavan）！如何通过橛句（jueju）使一切众生获得这种陀罗尼（dharani，总持）？” 佛告诉文殊师利（Manjushri）：“一切众生，学习观想色、声、香、味、触；任持甚深圆满的分别、圆满的不分别，这叫做橛句（jueju）。” 文殊师利（Manjushri）对佛说：“世尊（Bhagavan）！如何通过橛句（jueju）使一切众生慈心具足？” 佛告诉文殊师利（Manjushri）：“一切众生乐于修习慈心，了解一切法，获得平等的慈爱，这叫做橛句（jueju）。” 文殊师利（Manjushri）对佛说：“世尊（Bhagavan）！如何通过橛句（jueju）使一切众生悲心具足？” 佛告诉文殊师利（Manjushri）：“一切众生，勤奋学习如来平等的广大悲心，具备大悲的本体，这叫做橛句（jueju）。” 文殊师利（Manjushri）对佛说：“世尊（Bhagavan）！如何通过橛句（jueju）使一切众生无法获得三摩地（samadhi，禅定）？” 佛告诉文殊师利（Manjushri）：“一切众生……
English
English version: The place for cutting off the nature of all dharmas, the place for seeking the path of all dharmas. Manjushri (Manjushri, name of a Bodhisattva)! Speaking of the Bodhimanda (Bodhimanda, place of enlightenment), I seek the Dharma with all my heart, not seeking other appearances; all sentient beings, all people, are always happy to go there to seek this Bodhimanda, this is called 'jueju' (jueju, a form of expression).' Manjushri (Manjushri) said to the Buddha: 'Bhagavan (Bhagavan, honorific title for the Buddha)! How can all sentient beings obtain this forbearance (ksanti, patience) through 'jueju' (jueju)?' The Buddha told Manjushri (Manjushri): 'Sentient beings who study the Dharma, cease thoughts and contemplate, pure wisdom arises, they do not give rise to discrimination towards various names and forms, and obtain the equality of forbearance, this is called 'jueju' (jueju).' Manjushri (Manjushri) said to the Buddha: 'Bhagavan (Bhagavan)! How can all sentient beings obtain the Dharma teaching of good friends through 'jueju' (jueju)?' The Buddha told Manjushri (Manjushri): 'All sentient beings, together with the gods and minor gods of the ten directions, each teach the Dharma, hoping to seek Bodhi (bodhi, enlightenment), joy arises in their hearts, they make offerings and show respect, eliminate obstacles, and attain equality, abiding in the realm of no-substance, this is called 'jueju' (jueju).' Manjushri (Manjushri) said to the Buddha: 'Bhagavan (Bhagavan)! How can all sentient beings obtain this Dharani (dharani, total retention) through 'jueju' (jueju)?' The Buddha told Manjushri (Manjushri): 'All sentient beings, learn to contemplate form, sound, smell, taste, touch; uphold profound and complete discrimination, complete non-discrimination, this is called 'jueju' (jueju).' Manjushri (Manjushri) said to the Buddha: 'Bhagavan (Bhagavan)! How can all sentient beings be filled with loving-kindness through 'jueju' (jueju)?' The Buddha told Manjushri (Manjushri): 'All sentient beings are happy to cultivate loving-kindness, understand all dharmas, and obtain equal loving-kindness, this is called 'jueju' (jueju).' Manjushri (Manjushri) said to the Buddha: 'Bhagavan (Bhagavan)! How can all sentient beings be filled with compassion through 'jueju' (jueju)?' The Buddha told Manjushri (Manjushri): 'All sentient beings diligently study the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) equal great compassion, and possess the essence of great compassion, this is called 'jueju' (jueju).' Manjushri (Manjushri) said to the Buddha: 'Bhagavan (Bhagavan)! How can all sentient beings not obtain Samadhi (samadhi, meditative concentration) through 'jueju' (jueju)?' The Buddha told Manjushri (Manjushri): 'All sentient beings...' --------------------------------------------------------------------------------
Chinese
生，不修禅，不乐不喜，妄语颠倒，性恶刚暴，多诸障碍，非有智慧，无刹那顷爱乐禅定，是名橛句。” 文殊师利白佛言：“世尊！云何橛句一切众生贪具足？” 佛告文殊师利：“一切众生贪爱具足，烦恼多生，无欢喜心，不乐寂静，不行平等，而于贪性无有觉悟，不得菩提，是名橛句。” 文殊师利白佛言：“世尊！云何橛句一切众生嗔具足？” 佛告文殊师利：“一切众生，嗔具足安住、嗔体性安住，悉皆具足，是名橛句。” 文殊师利白佛言：“世尊！云何橛句一切众生痴具足？” 佛告文殊师利：“一切众生不求佛法，一切慢、一切行非梵行，痴平等住、痴体性住，不学菩提，是名橛句。” 文殊师利白佛言：“世尊！云何橛句一切众生痴身具足？” 佛告文殊师利：“一切众生，身住痴，一切法不诵，经典不信、不读，性恶憎嫌，不乐大乘，安住最上不善，是名橛句。” 文殊师利白佛言：“世尊！云何橛句一切众生邪见具足？” 佛告文殊师利：“一切众生邪见，归依十身佛，不真实归依，常作十恶，行十邪见，不悟邪见，体性爱乐，安住五欲中，安住贪嗔痴中，安住障，不得菩提，是名橛句。” 文殊师利白佛言：“世尊！ 现代汉语译本 佛说：‘如果众生出生后，不修习禅定，没有喜乐之心，说虚妄不实的话，心性邪恶刚强暴戾，有很多的障碍，没有智慧，哪怕一刹那的时间也不喜欢禅定，这就叫做橛句。’ 文殊师利（Manjushri，菩萨名）问佛说：‘世尊！为什么说一切众生都具足贪欲呢？’ 佛告诉文殊师利：‘一切众生都具足贪爱，产生很多的烦恼，没有欢喜心，不喜欢寂静，不能平等对待一切事物，对于贪欲的本性没有觉悟，不能证得菩提（Bodhi，觉悟），这就叫做橛句。’ 文殊师利问佛说：‘世尊！为什么说一切众生都具足嗔恨呢？’ 佛告诉文殊师利：‘一切众生，都安住在嗔恨之中，嗔恨的体性安住于心中，完全具足嗔恨，这就叫做橛句。’ 文殊师利问佛说：‘世尊！为什么说一切众生都具足愚痴呢？’ 佛告诉文殊师利：‘一切众生不寻求佛法，充满傲慢，所作所为都不是清净的行为，愚痴平等地存在于心中，愚痴的体性安住于心中，不学习菩提，这就叫做橛句。’ 文殊师利问佛说：‘世尊！为什么说一切众生都具足愚痴之身呢？’ 佛告诉文殊师利：‘一切众生，身体安住在愚痴之中，不诵读一切佛法，不相信、不读诵经典，心性邪恶，憎恨贤良，不喜欢大乘佛法（Mahayana，佛教宗派之一），安住在最上的不善之中，这就叫做橛句。’ 文殊师利问佛说：‘世尊！为什么说一切众生都具足邪见呢？’ 佛告诉文殊师利：‘一切众生持有邪见，皈依虚假的十身佛，不是真正地皈依，经常做十恶之事，奉行十种邪见，不觉悟邪见的本质，以邪见为乐，安住在五欲之中，安住在贪嗔痴之中，安住在各种障碍之中，不能证得菩提，这就叫做橛句。’ 文殊师利问佛说：‘世尊！’
English
English version The Buddha said: 'If beings are born without cultivating meditation, without joy or delight, speaking falsely and perversely, with evil and violent natures, with many obstacles, without wisdom, and without loving or delighting in meditation even for a moment, this is called a 'stubborn phrase' (jue ju).' Manjushri (Manjushri, a Bodhisattva) asked the Buddha: 'World Honored One! Why is it said that all beings are fully endowed with greed?' The Buddha told Manjushri: 'All beings are fully endowed with craving, giving rise to many afflictions, without joy, not delighting in tranquility, not practicing equality, and without awakening to the nature of greed, unable to attain Bodhi (Bodhi, enlightenment), this is called a 'stubborn phrase'.' Manjushri asked the Buddha: 'World Honored One! Why is it said that all beings are fully endowed with anger?' The Buddha told Manjushri: 'All beings abide fully in anger, the nature of anger abides within them, they are completely endowed with it, this is called a 'stubborn phrase'.' Manjushri asked the Buddha: 'World Honored One! Why is it said that all beings are fully endowed with delusion?' The Buddha told Manjushri: 'All beings do not seek the Buddha's teachings, are full of arrogance, all their actions are not pure conduct, delusion dwells equally within them, the nature of delusion abides within them, they do not study Bodhi, this is called a 'stubborn phrase'.' Manjushri asked the Buddha: 'World Honored One! Why is it said that all beings are fully endowed with a body of delusion?' The Buddha told Manjushri: 'All beings, their bodies dwell in delusion, they do not recite all the Dharma, they do not believe in or read the scriptures, their nature is evil and hateful, they do not delight in the Mahayana (Mahayana, one of the Buddhist schools), they abide in the highest form of unwholesomeness, this is called a 'stubborn phrase'.' Manjushri asked the Buddha: 'World Honored One! Why is it said that all beings are fully endowed with wrong views?' The Buddha told Manjushri: 'All beings hold wrong views, take refuge in false ten-bodied Buddhas, do not take refuge truthfully, constantly commit the ten evils, practice the ten wrong views, do not awaken to the nature of wrong views, delight in wrong views, abide in the five desires, abide in greed, anger, and delusion, abide in obstacles, and are unable to attain Bodhi, this is called a 'stubborn phrase'.' Manjushri asked the Buddha: 'World Honored One!' -------------------------------------------------------------------------------- 云何橛句一切众生住处听法？”