Chinese
时天王佛心自念言：“文殊师利诸佛所叹，深奥忍辱行于空慧，无能逮者，虚静寂寞以为功勋。今从忍界兴心念来，堕大颠倒，极受吾我而有所趣，当退立之铁围山顶。由是之故，令讲无极深妙之法，当为将来诸菩萨众显大光明。所以者何？诸佛之法不可思议，巍巍无量深不可逮。文殊师利博闻第一道慧超殊，如十方空尚令住于铁围山顶，尔乃能发起一切众生。” 天王如来告文殊曰：“来至于此欲何所观？”文殊白曰：“唯然，世尊！我在忍界心自念言：‘诸佛兴世甚难得值，讲说经典亦复难遇，十方诸佛不可称数亿百千载，悉来集会普光世界宣要集法。吾当往诣见诸如来听所说法，以法故举诣此佛土。’” 天王如来即如其像，三昧正受而现神足，移文殊师利，自然立于铁围山顶。不自觉知谁为举著于此山顶，于彼自念：“今何变怪？吾在大众巍巍难量威神殊绝，处诸大圣严净道场，忽至于此住铁围顶，谁之所为？”寻即知之，天王如来之所兴变。文殊师利复自念言：“此何瑞应而有此变？于大众会自然住斯，离意女人坐于天王如来之右，不徙彼女独移吾身。又彼女人，将无德本纯淑无侣，深入法忍总持无底，逾于我乎。所以者何？不遣彼女反迁我矣。” 文殊复言：“今显神足威神变 现代汉语译本 这时，天王佛（Tianwang Buddha）心中暗想：‘文殊师利（Manjusri），是诸佛所赞叹的，他精通深奥的忍辱，通达空性智慧，无人能及，以虚静寂寞为修行功德。如今他从忍界（Renjie）生起心念而来，陷入巨大的颠倒之中，极度执着于自我，并且有所追求，应当将他安置在铁围山顶（Tiewei Mountain）。通过这样的方式，让他宣讲无极深妙的佛法，为将来的菩萨们显现大光明。这是为什么呢？诸佛的佛法不可思议，巍峨广大，深不可测。文殊师利博闻强记，智慧超群，即使像十方虚空一样，也应该让他住在铁围山顶，这样才能发起一切众生。’ 天王如来（Tianwang Tathagata）告诉文殊说：‘来到这里想要观看什么？’文殊回答说：‘是的，世尊！我在忍界心中暗想：‘诸佛出世非常难得遇到，讲说经典也同样难以遇到，十方诸佛不可称数，亿百千载，都来到普光世界（Puguang World）宣讲重要的佛法。我应当前往拜见诸位如来，听闻他们所说的佛法，因此才来到这个佛土。’ 天王如来随即如其所想，进入三昧正受（Samadhi）而显现神通，将文殊师利移到铁围山顶，自然而立。文殊师利没有意识到是谁将他安置于此山顶，心中自念：‘现在发生了什么变故？我在大众之中，威仪难量，威神殊胜，身处诸大圣贤庄严清净的道场，忽然来到这铁围山顶，是谁做的？’随即他就明白了，是天王如来所施展的神通变化。文殊师利又自念：‘这是什么祥瑞的征兆，而有这样的变化？在大众集会之中，自然而然地来到这里，没有移动那位坐在天王如来右边的女子，反而移动了我。难道那位女子具有纯粹的德行和独特的善根，深入法忍，总持无尽，超过了我吗？不然的话，为什么不移动她，反而移动我呢？’ 文殊又说：‘现在显现神通威神变化’
English
English version Then, Tianwang Buddha (Heavenly King Buddha) thought to himself: 'Manjusri (Bodhisattva of Wisdom), praised by all Buddhas, is proficient in profound forbearance, understands the wisdom of emptiness, and is unmatched by anyone. He takes stillness and solitude as his merit. Now, coming from the Realm of Forbearance (Renjie) with a thought, he has fallen into great inversion, extremely attached to self and having pursuits. He should be placed on the summit of Mount Tiewei (Iron Encircling Mountains). By doing so, he will expound the immeasurably profound Dharma and reveal great light to future Bodhisattvas. Why is this? The Dharma of all Buddhas is inconceivable, majestic, boundless, and unfathomable. Manjusri is the foremost in learning and has extraordinary wisdom. Even like the ten directions of space, he should be made to dwell on the summit of Mount Tiewei, so that he can awaken all beings.' Tianwang Tathagata (Heavenly King Thus Come One) said to Manjusri: 'Coming here, what do you wish to see?' Manjusri replied: 'Yes, World Honored One! In the Realm of Forbearance, I thought to myself: 'It is very rare to encounter Buddhas appearing in the world, and it is equally difficult to encounter the preaching of scriptures. The Buddhas of the ten directions, countless over hundreds of thousands of eons, all come to the Puguang World (Universal Light World) to proclaim the essential Dharma. I should go to see all the Tathagatas and listen to the Dharma they preach, and that is why I have come to this Buddha land.' Tianwang Tathagata then, as he intended, entered Samadhi (state of meditative consciousness) and manifested his supernatural power, moving Manjusri to the summit of Mount Tiewei, where he stood naturally. Manjusri did not realize who had placed him on the summit of this mountain, and he thought to himself: 'What strange event is this? I was among the great assembly, with immeasurable majesty and extraordinary divine power, in the solemn and pure Dharma assembly of the great sages, and suddenly I am on the summit of this Mount Tiewei. Who has done this?' Immediately he understood that it was the supernatural transformation performed by Tianwang Tathagata. Manjusri then thought to himself: 'What auspicious sign is this that has caused this transformation? In the great assembly, I naturally came to dwell here, without moving the woman sitting to the right of Tianwang Tathagata, but instead moving me. Could it be that the woman has pure virtue and unique roots of goodness, deeply penetrates the forbearance of Dharma, and has boundless total retention, surpassing me? Otherwise, why not move her, but move me instead?' Manjusri further said: 'Now manifesting supernatural power and divine transformation' --------------------------------------------------------------------------------
Chinese
化，无极圣慧示其道力，还于众会。”即如其像，三昧正受而现神足。发意之顷，越于东方恒沙佛土，不能舍远。“彼佛世界大如毛牦，况入佛会未之有也。”于时文殊复至十方无量世界，作其威势道力之变，不能还复入诸佛会。所以者何？诸佛威神之所建立。 文殊师利普至十方无央数亿百千垓土，寻复还住铁围山顶，自思惟言：“诸佛世尊所立圣旨，威神无量道慧高远，不可攀喻，吾之神足所不能及，不可作力与讲神足。所以者何？诸佛说法终不虚妄，独步十方而无俦匹，悉是我身之不及耳，至使不得听受说法。诸如来法，未曾相枉，诸佛等心向于众生，宁可于此铁围山顶，修四意止定意正受。” 文殊师利又心念言：“何谓意止？谓无有意不念诸法，诸法无处亦非无住。以何无住？无处所故。是谁为究畅本末遣诸法乎？所可住处亦无所住，是为住处。是四意止住无所住，所谓无意亦无所念。” 文殊师利遵修于是四意止时，四万二千诸天子等，往到其所稽首足下，雨诸天华香供养文殊，迁住一面。时有天子名光明幢，问文殊曰：“向者何定修何道行，这兴起乎？” 文殊答曰：“天子！于今反问我言：‘以何等定，而遵修行今乃兴起？’所行定者，诸佛大圣所不得处，声闻亦然，以是 现代汉语译本：化身无极圣慧，展示其道力，回归到大众集会之中。随即化作原来的形象，进入三昧正受的状态，并展现神通。刚一动念，就超越了东方恒河沙数般的佛土，却无法远离。‘那些佛的世界小如牛毛，更何况进入佛的集会呢。’当时，文殊菩萨又到达十方无量世界，施展他的威势道力变化，却无法返回进入诸佛的集会。这是什么原因呢？因为诸佛的威神之力所建立的缘故。 文殊师利菩萨普遍到达十方无央数亿百千垓的国土，之后又回到铁围山顶，心中思忖道：‘诸佛世尊所设立的圣旨，威神无量，道慧高远，不可攀比，我的神通也无法达到，不可强行用神通。这是什么原因呢？诸佛说法终究不会虚妄，独自行走十方而没有匹敌，都是我自身所不及的，以至于不能听受说法。诸如来的法，未曾有错谬，诸佛平等对待众生，不如就在这铁围山顶，修习四念处，进入禅定正受。’ 文殊师利菩萨又心想：‘什么是念处呢？就是没有意念，不思念诸法，诸法没有处所，也不是没有住处。因为什么没有住处呢？因为没有固定的处所。是谁能够究竟通达本末，遣除诸法呢？所可以住的地方也没有所住，这就是住处。这四念处是住在无所住之处，就是没有意念，也没有思念。’ 文殊师利菩萨遵循修习这四念处时，四万二千诸天子等，来到他的住所，稽首礼拜他的脚下，散落诸天花香供养文殊菩萨，然后退到一边。当时有一位天子名叫光明幢（Light Banner），问文殊菩萨说：‘您先前修习什么禅定，修习什么道行，才会有这样的兴起呢？’ 文殊菩萨回答说：‘天子！你现在反过来问我：‘以什么禅定，而遵循修行，现在才兴起？’我所修行的禅定，是诸佛大圣都无法得到的，声闻乘也是如此，因此……’
English
English version: The transformation, with limitless sacred wisdom, demonstrated its power of the Way and returned to the assembly. Immediately, it assumed its original form, entered the state of Samadhi and manifested supernatural powers. In the instant of intention, it surpassed countless Buddha lands in the East, yet could not escape far. 'Those Buddha worlds are as small as the tip of a hair, let alone entering the Buddha's assembly.' At that time, Manjushri (Bodhisattva of Wisdom) again reached countless worlds in the ten directions, performing transformations of his majestic power of the Way, but could not return to enter the assemblies of all Buddhas. What is the reason for this? It is because of the establishment of the majestic spiritual power of all Buddhas. Manjushri Bodhisattva universally reached countless billions of nayutas of lands in the ten directions, and then returned to the summit of Mount Iron Ring (Cakravāḍa), contemplating in his mind: 'The sacred decree established by all Buddhas, World Honored Ones, is immeasurable in majestic power, and the wisdom of the Way is lofty and far-reaching, beyond comparison. My supernatural powers cannot reach it, and I cannot force it with supernatural powers. What is the reason for this? The Dharma spoken by all Buddhas is ultimately not false, walking alone in the ten directions without peer, all of which is beyond my own capabilities, to the point that I cannot hear and receive the Dharma. The Dharma of all Tathagatas has never been mistaken, and all Buddhas have an equal mind towards sentient beings. It is better to cultivate the Four Foundations of Mindfulness (Cattāro Satipaṭṭhānā) and enter meditative absorption (Samadhi) on this summit of Mount Iron Ring.' Manjushri Bodhisattva further thought: 'What are the Foundations of Mindfulness? It means having no intention, not thinking about all dharmas, and dharmas have no place, nor are they without a place. Why is there no place? Because there is no fixed place. Who can thoroughly understand the beginning and the end, and dispel all dharmas? The place where one can abide also has no abiding place, and this is the abiding place. These Four Foundations of Mindfulness abide in the place of non-abiding, which means having no intention and no thought.' When Manjushri Bodhisattva followed and cultivated these Four Foundations of Mindfulness, forty-two thousand devas (gods) and others came to his place, bowed their heads at his feet, scattered heavenly flowers and incense to make offerings to Manjushri Bodhisattva, and then withdrew to one side. At that time, there was a deva named Light Banner (Prakāśadhvaja), who asked Manjushri Bodhisattva: 'What Samadhi were you practicing earlier, and what practices of the Way were you cultivating, that this has arisen?' Manjushri Bodhisattva replied: 'Deva! You are now asking me in return: 'With what Samadhi did you follow and cultivate, that it has now arisen?' The Samadhi that I practice is unattainable by all Buddhas and great sages, and it is the same for the Śrāvakas (Disciples), therefore...' --------------------------------------------------------------------------------
Chinese
定意而遵修行，因斯所行，使诸众生淫怒痴俱，吾奉此行。” 时光明幢天子问曰：“其行何类？诸佛大圣所不得处。” 答曰：“行空无相无愿，诸佛大圣所不得处。” 天子又问：“诸佛大圣所不得处，于今仁者修此行乎？” 文殊答曰：“假使有行，吾当行之。向者所行，永无所行。何者然乎？一切诸法悉澹泊故。” 向天子问：“以何等定，而遵修行修四意止？”天子又问：“何谓意止，一切诸法无意无念？”天子又问：“假使无意无有念者，何有行乎？” 文殊答曰：“无意无念为第一行，其惟此行为平等行。其行平等则无偏党，其无偏党则无五趣，其无五趣不见痴本，其无痴本不生慧明，不生明者则无所起，其无所起则无所坏，其无所坏则无律仪，其无律仪则无所成，其无所成则无所坏，其无所坏是则名曰本末清净，是贤圣行永离尘劳。” 又问文殊：“所谓尘劳，为何谓乎？” 文殊答曰：“其识退转乐于佛慧，是谓尘劳。受于思想而计有身，有所依猗而兴思惟，憍慢自大，有所依慕希望誓愿，校计称量图度远近，思惟观察念应不应。除去贡高而计断灭，心念有常，于无所受受止宿处而归所见，取于所有受无所有，乃至放逸思惟调戏，称量其心欲至 现代汉语译本： ‘如果我立意并遵照某种修行方式，而这种修行方式导致所有众生都沉溺于淫欲、嗔怒和愚痴之中，那我宁愿奉行这种修行。’ 时光明幢天子问道：‘那是什么样的修行方式呢？那是诸佛大圣都无法达到的境界。’ 文殊菩萨回答说：‘那是修行空性、无相、无愿，是诸佛大圣都无法达到的境界。’ 天子又问：‘既然是诸佛大圣都无法达到的境界，那么现在您在修这种行吗？’ 文殊菩萨回答说：‘如果真有这样的修行，我才会去修。而我过去所修的，是永远不执着于任何修行。为什么呢？因为一切诸法的本性都是清净淡泊的。’ 天子问：‘以什么样的禅定，才能遵照修行四念处呢？’天子又问：‘什么是念处？难道是一切诸法都没有意念和思想吗？’天子又问：‘如果既没有意念也没有思想，那还会有修行吗？’ 文殊菩萨回答说：‘无意无念是第一修行，只有这种修行才是平等修行。这种修行平等，就没有偏袒，没有偏袒就没有五道轮回，没有五道轮回就看不到愚痴的根本，没有愚痴的根本就不会产生智慧光明，不产生光明就没有生起，没有生起就没有坏灭，没有坏灭就没有律仪，没有律仪就没有成就，没有成就就没有坏灭，没有坏灭就叫做本末清净，这是贤圣的修行，永远脱离尘世的烦恼。’ 天子又问文殊菩萨：‘所谓的尘劳，指的是什么呢？’ 文殊菩萨回答说：‘如果心识退转，反而喜欢世俗的快乐而背离佛的智慧，这就是尘劳。如果执着于思想，认为有‘我’的存在，有所依赖而产生思虑，骄傲自大，有所依恋、希望和誓愿，校量比较，衡量远近，思惟观察，考虑应不应该。如果除去贡高我慢，却又认为一切断灭，心念执着于常，对于无所执受的止宿之处却归于自己的见解，取于所有，又受于无所有，乃至放纵思惟，调戏玩乐，衡量自己的心想要达到……’