Chinese
答曰：“当于众生尘劳中求。所以者何？大哀菩萨欲得制御众生尘劳，则发无上正真道意也。” 又问：“行喜菩萨当复何求？” 答曰：“己心真实、志性清净、化诸忧戚是菩萨喜也。” 又问：“菩萨行护，云何具足乎？” 答曰：“众生所诤变斗之事，具足化之使至安和。”又问：“何谓为诤？” 现代汉语译本 （对方）说：‘我已经听闻了这个法，就像幻术师变幻出来的幻人所听到的（一样）。’ 又问：‘你如何发起无上正真之道（Anuttara-samyak-sambodhi）呢？’ （文殊菩萨）答道：‘我就是道，没有什么可以追求的。’ 又问：‘如何奉行布施波罗蜜（Dāna-pāramitā）呢？’ 答道：‘修习一切波罗蜜，舍弃各种尘世烦恼。’ 又问：‘如何具足持戒波罗蜜（Śīla-pāramitā）呢？’ 答道：‘所具足的（戒律）周遍圆满如同虚空。’ 又问：‘如何奉行忍辱（Kṣānti）呢？’ 答道：‘所要遵行修习的是一切诸法无起、无生。’ 又问：‘如何殷勤精进（Vīrya）呢？’ 答道：‘修行诸法，无所执着。’ 又问：‘如何建立禅定波罗蜜（Dhyāna-pāramitā）呢？’ 答道：‘建立于法界（Dharmadhātu），安住于无所住。’ 又问：‘如何具足智慧波罗蜜（Prajñā-pāramitā）呢？’ 答道：‘心无骄慢，不自以为是。’ 又问：‘如何行慈（Maitrī）呢？’ 答道：‘因为已经明了一切众生都是空无所有的。’ 又问：‘应当在何处求大悲菩萨（Mahākaruṇā-bodhisattva）呢？’ 答道：‘应当在众生的尘世烦恼中求。为什么呢？大悲菩萨想要控制众生的尘世烦恼，才能发起无上正真道意。’ 又问：‘行喜菩萨（Muditā-bodhisattva）应当在何处求呢？’ 答道：‘（在于）自己内心真实、志向清净、化解各种忧愁悲伤，这就是菩萨的喜。’ 又问：‘菩萨行护（Upekṣā），如何才能具足呢？’ 答道：‘对于众生之间发生的争端和冲突，完全化解它们，使之达到安定祥和。’ 又问：‘什么叫做诤（争端）？’
English
English version He said: 'I have already heard this Dharma, just as an illusionary person created by a magician hears it.' He further asked: 'How do you aspire to Anuttara-samyak-sambodhi (无上正真道, unsurpassed perfect enlightenment)?' Mañjuśrī (文殊菩萨) replied: 'I am the path; there is nothing to seek.' He further asked: 'How do you practice the Dāna-pāramitā (布施度, perfection of giving)?' He replied: 'By cultivating all the pāramitās (度, perfections), abandoning all worldly defilements.' He further asked: 'How do you perfect the Śīla-pāramitā (戒度, perfection of morality)?' He replied: 'What is perfected is as complete and boundless as space.' He further asked: 'How do you practice Kṣānti (忍辱, patience)?' He replied: 'What is to be followed and practiced is that all dharmas (法, phenomena) are without arising and without ceasing.' He further asked: 'How do you diligently practice Vīrya (精进, effort)?' He replied: 'By cultivating all dharmas without attachment.' He further asked: 'How do you establish Dhyāna-pāramitā (寂度, perfection of meditation)?' He replied: 'By establishing it in the Dharmadhātu (法界, realm of dharma), dwelling without dwelling anywhere.' He further asked: 'How do you perfect Prajñā-pāramitā (智度, perfection of wisdom)?' He replied: 'By having no arrogance and not being self-important.' He further asked: 'How do you practice Maitrī (慈, loving-kindness)?' He replied: 'Because it is understood that all beings are empty and without substance.' He further asked: 'Where should one seek the Mahākaruṇā-bodhisattva (大哀菩萨, Bodhisattva of Great Compassion)?' He replied: 'One should seek him in the worldly defilements of sentient beings. Why? Because the Bodhisattva of Great Compassion wishes to control the worldly defilements of sentient beings in order to arouse the aspiration for Anuttara-samyak-sambodhi.' He further asked: 'Where should one seek the Muditā-bodhisattva (喜菩萨, Bodhisattva of Joy)?' He replied: '(It lies in) one's own heart being truthful, one's aspirations being pure, and transforming all sorrows and grief; this is the joy of the Bodhisattva.' He further asked: 'How is the Upekṣā (护, equanimity) of a Bodhisattva perfected?' He replied: 'By completely transforming the disputes and conflicts that arise among sentient beings, bringing them to peace and harmony.' He further asked: 'What is meant by 'dispute'?' --------------------------------------------------------------------------------
Chinese
答曰：“蠲除无实虚伪尘劳，志建佛道者也。” 又问：“与谁共诤？” 答曰：“与外众邪异学，心不同者也。” 又问：“众邪异学，为何所是？” 答曰：“见他所兴，不能忍辱而自随者也。” 又问：“菩萨忍辱何所志趣？” 答曰：“开化一切众生之故也。所以者何？若不开导，何谓忍辱化众生者？无瞋结恨亦不忧戚，则为忍辱。” 又问：“何谓危害？” 答曰：“积累德本为忧恼事，是为危害。” 又问：“何谓无害乎？” 答曰：“诸界不忧，则为守仁，此谓无害也。” 又问：“何谓菩萨选择战斗？” 答曰：“选择诸法，无所获故。” 又问：“云何菩萨降伏众魔？” 答曰：“无所著故，不灭尘劳。所以者何？菩萨降伏五阴，不与尘俱，以此胜魔。菩萨降尘，不污本净，究竟本末晓了诸法，开化众生除老死患。告诸天子：文殊师利菩萨者，则为已离一切之智、诸通、慧想也。” 又问女言：“云何菩萨开化众生？” 答曰：“专秉善权，修行智慧。” 又问：“云何菩萨建立群生？” 答曰：“建立己心之慧，圣达菩萨乃能开化一切群生。” 又问：“今女说法， 现代汉语译本：答：‘去除没有实际意义的虚假尘劳，立志于成就佛道的人。’ 又问：‘与谁争论？’ 答：‘与外道的各种邪说异端，心意不同的人争论。’ 又问：‘各种邪说异端，指的是什么？’ 答：‘看到别人兴盛，不能忍耐屈辱而随顺的人。’ 又问：‘菩萨的忍辱有什么志向和追求？’ 答：‘为了开导教化一切众生。为什么这么说呢？如果不开导，怎么能说是忍辱教化众生呢？没有嗔恨和怨恨，也不忧愁悲伤，这就是忍辱。’ 又问：‘什么是危害？’ 答：‘积累功德善本却遇到忧愁烦恼的事情，这就是危害。’ 又问：‘什么叫做没有危害呢？’ 答：‘对于诸界（指六道轮回的境界）不忧愁，这就是守护仁德，这叫做没有危害。’ 又问：‘什么叫做菩萨选择战斗？’ 答：‘选择诸法（一切事物和现象），因为没有可以获得的东西。’ 又问：‘菩萨如何降伏众魔？’ 答：‘因为没有执着，所以不灭除尘劳。为什么这么说呢？菩萨降伏五阴（色、受、想、行、识），不与尘劳同流合污，因此战胜魔。菩萨降伏尘劳，不污染本来的清净，彻底明白事物的本末，开导教化众生，去除衰老和死亡的忧患。告诉诸位天子：文殊师利菩萨（Manjusri Bodhisattva）就是已经脱离了一切的智慧、神通和慧想的人。’ 又问女：‘菩萨如何开导教化众生？’ 答：‘专门运用善巧方便，修行智慧。’ 又问：‘菩萨如何建立众生？’ 答：‘建立自己内心的智慧，圣达菩萨才能开导教化一切众生。’ 又问：‘现在你说法，’
English
English version: He answered: 'It is to eliminate the unreal, false defilements and to aspire to establish the path of Buddhahood.' He further asked: 'With whom do you contend?' He answered: 'With those of external, heretical, and differing views.' He further asked: 'What are these various heretical views?' He answered: 'Seeing the prosperity of others, they cannot endure humiliation and follow along.' He further asked: 'What are the aspirations and pursuits of a Bodhisattva's forbearance?' He answered: 'It is for the sake of enlightening and transforming all sentient beings. Why is this so? If they are not enlightened, how can it be said that they are transforming sentient beings through forbearance? Without anger, resentment, worry, or sorrow, this is forbearance.' He further asked: 'What is harm?' He answered: 'Accumulating the roots of virtue but encountering sorrowful and vexing matters, this is harm.' He further asked: 'What is it to be without harm?' He answered: 'Not worrying about the realms (referring to the realms of the six paths of reincarnation), this is guarding benevolence; this is called being without harm.' He further asked: 'What is meant by a Bodhisattva choosing to fight?' He answered: 'Choosing all dharmas (all things and phenomena), because there is nothing to be gained.' He further asked: 'How does a Bodhisattva subdue all demons?' He answered: 'Because there is no attachment, defilements are not eliminated. Why is this so? The Bodhisattva subdues the five skandhas (form, feeling, perception, mental formations, and consciousness), not associating with defilements, and thus overcomes demons. The Bodhisattva subdues defilements without staining the original purity, thoroughly understanding the beginning and end of things, enlightening and transforming sentient beings, and removing the suffering of old age and death. Tell all the devas (heavenly beings): Manjusri Bodhisattva (Manjusri Bodhisattva) is one who has already departed from all wisdom, supernatural powers, and conceptual thoughts.' He further asked the woman: 'How does a Bodhisattva enlighten and transform sentient beings?' She answered: 'Exclusively upholding skillful means and cultivating wisdom.' He further asked: 'How does a Bodhisattva establish sentient beings?' She answered: 'Establishing the wisdom of one's own mind, a sagacious Bodhisattva can then enlighten and transform all sentient beings.' He further asked: 'Now that you are teaching the Dharma,' -------------------------------------------------------------------------------- 此之众会悉善听受也。”
Chinese
答曰：“此不为善听受者也。所以者何？有彼、我想，而反劝耳，立于识故也。” 又问：“云何闻法为善听者？” 答曰：“设能信己如梦，其说经法如幻师化，了听假音，不着其声、不造解脱，有二事者，是乃名为善听受法也。” 又问：“云何听承法理？” 答曰：“文殊师利归命法者也。” 尔时，上金光首承文殊师利童真建立威神，亦已本德所修智慧，于众会中如应说法。万二千人皆发无上正真道意。五百天子，宿殖德本志菩萨乘者，得不起法忍。三万二千天与人，远尘离垢诸法，得法眼净。 女说法已，心怀欣豫，则自逮得柔顺法忍，即便投身文殊师利足下自归：“唯愿至圣，听我之身得为沙门，加哀济脱不顺之念，众人所行皆非贤观也。” 时，文殊师利言：“菩萨不以除己发者为是出家也。所以者何？其能断灭众生欲尘，使修精进，乃是菩萨之出家矣。菩萨不以自被袈裟为是出家也；袈裟名者，晋曰去秽，当去众生淫、怒、痴垢，令无瑕玼、常行精进，乃是菩萨之出家矣。菩萨不以自奉禁戒为是出家；谓化众生令守谨慎，乃是菩萨之出家矣。菩萨不以自处闲居为是出家也；假使五趣随诸群类，悉能建之立慧闲居，乃是菩 现代汉语译本： ‘你们这些在座的大众都好好听着。’ 回答说：‘这不是善于听受的人。为什么呢？因为他们心中有‘我’、有‘我想’，反而劝导别人，这是因为他们执着于意识的缘故。’ 又问：‘怎样听闻佛法才是善于听闻的人呢？’ 回答说：‘如果能够相信自己如同梦境，所说的经法如同幻术师变幻出来的东西，明白所听到的只是虚假的音声，不执着于声音，不以此来创造解脱，具备这两种条件，才叫做善于听受佛法。’ 又问：‘怎样听受佛法的道理呢？’ 回答说：‘文殊师利（Manjushri，菩萨名）是归命佛法的人。’ 当时，上金光首（姓名）凭借文殊师利（Manjushri，菩萨名）童真的威神之力，以及自身本来的德行所修习的智慧，在众会中如理如法地说法。一万二千人都发起了无上正真道意（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）。五百位天子，过去种下德行根本，立志于菩萨乘（Bodhisattva-yana，菩萨的修行道路）的人，获得了不起法忍（Avivartika-kshanti，不退转的忍辱）。三万二千位天人和人类，远离尘垢，在诸法中获得了法眼净（Dharma-cakshus-vishuddhi，清净的法眼）。 女子说法完毕后，心中充满喜悦，于是自己获得了柔顺法忍（Mrdu-kshanti，柔和顺从的忍辱），随即投身于文殊师利（Manjushri，菩萨名）的足下，表示归依：‘唯愿至圣，允许我的身体能够成为沙门（Shramana，出家修行者），请您慈悲怜悯，救济我脱离不顺之念，众人所做的事情都不是贤明的见解。’ 当时，文殊师利（Manjushri，菩萨名）说：‘菩萨不认为剃除头发就是出家。为什么呢？因为能够断灭众生的欲望尘劳，使他们修习精进，才是菩萨的出家。菩萨不认为自己披上袈裟就是出家；袈裟（Kasaya，僧侣所穿的法衣）的名字，用晋语来说是‘去秽’，应当去除众生的淫欲、嗔怒、愚痴的污垢，使他们没有瑕疵、常常精进行进，才是菩萨的出家。菩萨不认为自己奉行禁戒就是出家；而是教化众生使他们遵守谨慎，才是菩萨的出家。菩萨不认为自己身处闲居就是出家；即使在五道轮回中，随着各种众生，都能够建立智慧的闲居，才是菩萨的出家。’
English
English version: ‘All of you in this assembly, listen well.’ The answer was: ‘These are not those who listen well. Why? Because they have ‘I’ and ‘I think,’ and instead advise others, which is because they are attached to consciousness.’ Again, it was asked: ‘How does one listen to the Dharma to be considered a good listener?’ The answer was: ‘If one can believe that oneself is like a dream, and the Dharma spoken is like an illusion created by a magician, understanding that one is only hearing false sounds, not being attached to the sound, and not creating liberation from it, having these two qualities, this is what is called listening to the Dharma well.’ Again, it was asked: ‘How does one listen to and receive the principles of the Dharma?’ The answer was: ‘Manjushri (Manjushri, name of a Bodhisattva) is one who takes refuge in the Dharma.’ At that time, Shang Jin Guang Shou (name of a person), relying on the majestic power of the youth Manjushri (Manjushri, name of a Bodhisattva), and the wisdom cultivated by his own inherent virtues, spoke the Dharma appropriately in the assembly. Twelve thousand people all generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment). Five hundred devaputras (devaputras, sons of gods), who had planted roots of virtue in the past and aspired to the Bodhisattva-yana (Bodhisattva-yana, the path of a Bodhisattva), attained the Kshanti of Non-retrogression (Avivartika-kshanti, the patience of non-regression). Thirty-two thousand devas and humans, far from dust and defilement, in all dharmas, attained the purity of the Dharma-eye (Dharma-cakshus-vishuddhi, pure Dharma eye). After the woman finished speaking the Dharma, her heart filled with joy, and she attained the Gentle Kshanti (Mrdu-kshanti, gentle and compliant patience), and immediately threw herself at the feet of Manjushri (Manjushri, name of a Bodhisattva), taking refuge: ‘I beseech the Most Holy One, allow my body to become a Shramana (Shramana, a renunciate), have mercy and deliver me from thoughts of non-compliance, for the actions of the multitude are not wise views.’ At that time, Manjushri (Manjushri, name of a Bodhisattva) said: ‘A Bodhisattva does not consider shaving one's head to be renunciation. Why? Because being able to cut off the dust of desires of sentient beings, causing them to cultivate diligence, that is the renunciation of a Bodhisattva. A Bodhisattva does not consider wearing the Kasaya (Kasaya, monastic robe) to be renunciation; the name Kasaya, in the Jin language, means ‘removing defilement,’ one should remove the defilements of lust, anger, and ignorance of sentient beings, causing them to be without blemish and constantly diligent, that is the renunciation of a Bodhisattva. A Bodhisattva does not consider observing precepts to be renunciation; but rather transforming sentient beings, causing them to observe caution, that is the renunciation of a Bodhisattva. A Bodhisattva does not consider dwelling in seclusion to be renunciation; even if in the five realms, following all kinds of beings, being able to establish the wisdom of dwelling in seclusion, that is the renunciation of a Bodhisattva.’ --------------------------------------------------------------------------------