English
English version: 'Not seeing the arising of hatred, not seeing the seen or unseen, being far from thoughts and notions is called 'dustless' (free from defilements). Suppose a practitioner can freely use their mind and consciousness, without any attachment to Nirvana (Nirvana). Why? Because the mind is free from desires and worldly thoughts, one can attain true freedom. It is the same with good and evil, whether acting or not acting, conditioned or unconditioned, with form or without form, one must fully understand them all. The worldly troubles of birth and death, and the remaining impurities, through the colors observed by the eyes, the sounds heard by the ears, the smells smelled by the nose, the tastes tasted by the tongue, the sensations felt by the body, and the thoughts arising in the mind, if one can strengthen their will and maintain a detached state of mind, there will be no defilement from the desires of the world, and this can be called 'without negligence', also called 'without karma and without any habits', this is the meaning of 'dustless'. The so-called 'without defilement' is to be free from conditioned and unconditioned dharmas, without any flaws. Furthermore, great sister! If a Bodhisattva (Bodhisattva) is free from worldly defilements, they can help others escape the defilements of desire, the Tathagata (Tathagata) explains 'without defilement' in this way. Helping others to get rid of the troubles of worldly desires, following the practice of the Bodhisattva, is true diligence.' The woman then asked: 'What is the diligence that a Bodhisattva is currently practicing?' Manjushri (Manjushri) replied: 'Observing emptiness (Sunyata) and selflessness (Anatta) without regression, great compassion arises for the wrong views of sentient beings. Observing signlessness (Animitta) without regression, compassion and relief arise for sentient beings' attachment to signs. Observing wishlessness (Apanihita) without regression, compassion and relief arise for sentient beings' greed and desires. Observing non-action (Apranihita) without regression, compassion and relief arise for sentient beings' attachment to actions. Observing non-arising (Anutpada) without regression, compassion and relief arise for sentient beings' cycle of birth and death. Observing non-attachment (Anabhinivesha) without regression, compassion and relief arise for sentient beings' arising and ceasing. Observing the Sravakayana (Sravakayana), ensuring that those who attain the fruit of the Sravaka do not regress; observing the Pratyekabuddhayana (Pratyekabuddhayana), ensuring that those who attain the fruit of the Pratyekabuddha do not regress; observing the Bodhisattvayana (Bodhisattvayana), thereby having compassion for all sentient beings, this is the practice of a Bodhisattva cultivating equanimity and practicing diligence. For example, a man enters a vast ocean, advancing far and wide, eventually obtaining various treasures. Just like this, great sister! Correctly observing emptiness, signlessness, wishlessness, and non-action, not giving rise to thoughts of the Sravakayana and Pratyekabuddhayana, enabling those who are difficult to advance to reach the state of non-regression, thereby escaping from conditions. It is also like someone entering... --------------------------------------------------------------------------------
Chinese
大战中，使难进者将护忿诤，令无所害致为难也。如是大姊！其谛观察三脱门者，不失善权，其难亦尔。” 女复问言：“何谓菩萨为权方便？” 文殊师利答曰：“权方便者，知其时节不舍恐畏生死分部泥洹伴党。权方便者，示恐惧门，谓生死门、泥洹之门、空无之门、所见之门、无相之门、无愿之门、彼所想门、无所行门、精进本德遵行之门、无所出门、现世之门、无所立门、阴种诸入无所起门、无所灭门、典所行门、澹泊之门、开化众生导示之门、法界之门、护正法门、声闻之门、缘觉之门、说佛道门、度佛道门。若使菩萨见恐惧门者，于一切门而无所著，是则名曰善权方便。取要言之：贪欲门哉，离诸爱故；瞋怒门哉，离于结恨；愚痴门哉，离于不明；尘劳门哉，离于秽浊；诸趣门哉，无往来故，是为菩萨善权方便。至于一切愚夫行门，所学、无学、缘觉、菩萨、如来之门，其能晓了此诸门者，是则名为善权方便。” 尔时，世尊在灵鹫山游泉水边而以经行，贤者阿难侍从俱焉。于是世尊则以遥赞：“善哉，善哉！文殊师利！是为菩萨奉习平等现在目前善权方便精进之行，如仁所云等无差特也。” 于时，以此善哉之音，即得普告三千世界，其声悉周六反震动，则无央数天、龙、鬼 现代汉语译本：在战争中，要让那些难以接近的人守护愤怒和争斗，使他们不造成任何伤害，这是很困难的。像这样的大姐！那些真正观察到三解脱门（三解脱门：空门、无相门、无愿门）的人，不会失去善巧方便，这种困难也是一样的。” 女居士又问：‘什么是菩萨的权巧方便？’ 文殊师利（Manjusri，智慧的象征）回答说：‘权巧方便就是，知道时机而不舍弃对生死恐惧的众生，将涅槃（Nirvana，解脱）作为他们的同伴。权巧方便就是，示现恐惧之门，包括生死之门、涅槃之门、空无之门、所见之门、无相之门、无愿之门、他们所想之门、无所行之门、精进本德遵行之门、无所出之门、现世之门、无所立之门、阴（Skandha，五蕴）、种（Dhatu，界）、诸入（Ayatana，处）无所起之门、无所灭之门、典所行之门、澹泊之门、开化众生导示之门、法界之门、护持正法之门、声闻（Sravaka，听闻佛法而证悟者）之门、缘觉（Pratyekabuddha，独自证悟者）之门、说佛道之门、度佛道之门。如果菩萨见到这些恐惧之门，却对一切门都不执著，这就叫做善巧方便。简单来说：贪欲之门，是因为远离了各种爱欲；瞋怒之门，是因为远离了结恨；愚痴之门，是因为远离了不明；尘劳之门，是因为远离了污秽；诸趣之门，是因为没有往来，这就是菩萨的善巧方便。至于一切愚夫的行门，所学、无学、缘觉、菩萨、如来（Tathagata，佛的称号之一）之门，能够明白这些门的人，就叫做善巧方便。’ 当时，世尊（Buddha，觉悟者）在灵鹫山（Vulture Peak Mountain）的泉水边行走，贤者阿难（Ananda，佛陀的十大弟子之一）侍奉在旁。于是世尊遥远地赞叹道：‘好啊，好啊！文殊师利！这就是菩萨奉行平等、现在、目前、善巧方便、精进的修行，正如你所说的那样，平等而没有差别。’ 当时，这声‘善哉’的赞叹，立刻传遍了三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙观中的一个宇宙），声音震动了六次，无数的天（Deva，天神）、龙（Naga，护法神）、鬼（Preta，饿鬼）...
English
English version: In the midst of war, it is difficult to have those who are hard to approach guard against anger and strife, preventing them from causing any harm. Just like that, great sister! Those who truly observe the three doors of liberation (three doors of liberation: emptiness, signlessness, and wishlessness) do not lose skillful means; this difficulty is the same. The woman then asked: 'What are the skillful means of a Bodhisattva (Bodhisattva, an enlightened being)?' Manjusri (Manjusri, symbol of wisdom) replied: 'Skillful means are knowing the right time and not abandoning beings who fear birth and death, taking Nirvana (Nirvana, liberation) as their companion. Skillful means are showing the doors of fear, including the door of birth and death, the door of Nirvana, the door of emptiness, the door of perception, the door of signlessness, the door of wishlessness, the door of their thoughts, the door of non-action, the door of diligent practice of inherent virtues, the door of non-emergence, the door of the present world, the door of non-establishment, the door of the aggregates (Skandha, five aggregates), elements (Dhatu, elements), and entrances (Ayatana, sense bases) without arising, the door of non-cessation, the door of conduct, the door of tranquility, the door of enlightening beings and guiding them, the door of the Dharma realm, the door of protecting the true Dharma, the door of Sravakas (Sravaka, one who attains enlightenment by hearing the Dharma), the door of Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment independently), the door of speaking the Buddha's path, and the door of crossing the Buddha's path. If a Bodhisattva sees these doors of fear but is not attached to any of them, this is called skillful means. In short: the door of greed is because of being away from all desires; the door of anger is because of being away from hatred; the door of ignorance is because of being away from lack of understanding; the door of defilements is because of being away from impurity; the door of the realms of existence is because of no coming and going. This is the skillful means of a Bodhisattva. As for the doors of practice of all foolish people, the doors of those who are learning, those who are beyond learning, Pratyekabuddhas, Bodhisattvas, and Tathagatas (Tathagata, one of the titles of the Buddha), one who understands these doors is called skillful means.' At that time, the Buddha (Buddha, the awakened one) was walking by the spring on Vulture Peak Mountain, with the venerable Ananda (Ananda, one of the ten great disciples of the Buddha) attending him. Then the Buddha praised from afar: 'Excellent, excellent! Manjusri! This is the practice of a Bodhisattva who upholds equality, the present moment, skillful means, and diligent practice, just as you have said, equal and without difference.' At that time, this sound of 'Excellent' immediately spread throughout the three thousand great thousand worlds (Trisahasra-Mahasahasra-Lokadhatu, a universe in Buddhist cosmology), and the sound shook six times, with countless Devas (Deva, gods), Nagas (Naga, guardian deities), and Pretas (Preta, hungry ghosts)... --------------------------------------------------------------------------------
Chinese
神、犍沓和、阿须伦、迦留罗、真陀罗、摩休勒、人与非人、释、梵、四王闻善哉音，皆受告敕，往诣佛所，稽首足下退住一面，各白佛言：“向者大圣为何所赞，乃告三千悉见蒙敕，大千世界六反震动？” 世尊答曰：“天子欲知，叹文殊师利有所劝化也。” 又问：“今者所游？” 佛言：“于王舍城东门之下在中街路，为上金光首广说经法谈论所趣。天子！汝等往求法谊。” 时，天、龙、神、犍沓和、阿须伦、迦留罗、真陀罗、摩休勒、人与非人、释、梵、四王一切佥然，共诣文殊师利谈所，自现半身而雨天花，悉皆周遍王舍大城。于彼世时，诸天见人，人见诸天，各自安隐无诤讼者。又王舍城无数千人，各取诸天所散之花，赍诣文殊师利。时，阿阇世王与四部兵、后宫婇女、大臣百官，从诸小王俱，共往诣文殊师利。又诸尊者及长者子、太子、群臣，见上金光首威仪耀赫诸根澹怕，破坏尘劳离于颠倒，殊妙之德而自庄严，见已如是，不复兴发贪欲之想。 尔时，文殊师利告上金光首：“今者众人普来集会，以何等故无复染着？前所欲尘今为安在？” 女白文殊师利：“一切众生尘劳之欲，则建立志慧脱本际，住于法界无本之处。无本如此而无差特，无生、无灭亦无所 现代汉语译本： 神（Deities）、犍沓和（Gandharvas，天上的音乐家）、阿须伦（Asuras，非天）、迦留罗（Garudas，金翅鸟）、真陀罗（Kinnaras，人头鸟身的神）、摩休勒（Mahoragas，大蟒神）、人和非人、释（Shakra，帝释天）、梵（Brahma，梵天）、四王（Four Heavenly Kings，四大天王）听闻这善妙的声音，都接受了佛的告诫，前往佛陀所在之处，顶礼佛足后退到一旁，各自禀告佛陀说：‘刚才大圣赞叹的是什么，竟然告知三千大千世界的一切众生都蒙受教诲，以至于大千世界发生了六种震动？’ 世尊回答说：‘天子们，你们想知道吗？我赞叹的是文殊师利菩萨所劝化之事。’ 他们又问：‘文殊师利菩萨现在在哪里游化？’ 佛陀说：‘他在王舍城东门之下，在中央街道上，为上金光首广说经法，谈论佛法的要义。天子们！你们可以前去寻求佛法的利益。’ 当时，天、龙、神、犍沓和、阿须伦、迦留罗、真陀罗、摩休勒、人和非人、释、梵、四王都一致同意，一同前往文殊师利菩萨说法之处，显现半身，降下天花，遍布整个王舍大城。那时，诸天看见了人，人也看见了诸天，各自安宁和睦，没有争讼。王舍城无数千人，各自拾取诸天所散的花朵，带到文殊师利菩萨那里。当时，阿阇世王（Ajatasattu，频婆娑罗王之子）与四部军队、后宫嫔妃、大臣百官，跟随诸小王，一同前往文殊师利菩萨那里。还有诸位尊者、长者之子、太子、群臣，看见上金光首威仪赫奕，诸根寂静调伏，破除了尘世的烦恼，远离了颠倒妄想，以殊胜美妙的功德来庄严自身，见到如此景象，不再生起贪欲的念头。 这时，文殊师利菩萨告诉上金光首：‘现在众人普遍前来，为什么不再有染着之心？之前所贪恋的五欲尘劳，现在在哪里呢？’ 上金光首回答文殊师利菩萨说：‘一切众生的尘劳欲望，都建立在立定志向和智慧，脱离了根本的边际，安住在法界无本之处。无本就是这样，没有差别，没有生，没有灭，也没有任何...’