English
English version: The Venerable one said: 'We wish to see Manjushri (Manjushri, symbol of wisdom), the son of the Dharma King, and all the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas), to behold their forms.' At that time, Manjushri and ten thousand Bodhisattvas descended from the sky, prostrated themselves at the Buddha's feet, circumambulated him to the right, and each used their divine power to create a seat and sat on one side. Then, the Silent Subduing Sound Deva said to the World Honored One (Lord Buddha): 'We wish to ask Manjushri, the son of the Dharma King, about establishing discourses, which is what the assembly desires to hear.' The Buddha told the Deva: 'You may now ask Manjushri, the son of the Dharma King, whatever you doubt.' Then, the Silent Subduing Sound Deva asked Manjushri: 'How does the Land of Adorned Appearances Buddha teach the Dharma? Do you delight in that land?' Manjushri replied: 'Deva! Not generating greed, nor eliminating greed; not generating anger, nor eliminating anger; not generating ignorance, nor eliminating ignorance; not generating afflictions, nor eliminating afflictions. Why? Because the Dharma of non-arising ultimately has no cessation.' The Deva asked: 'Then, Manjushri! Do the beings in that land neither generate greed, anger, ignorance, and afflictions, nor eliminate them?' Manjushri replied: 'No, Deva!' The Deva asked: 'Then, what does that Buddha teach to eliminate?' Manjushri replied: 'He teaches the Dharma for non-arising and non-cessation. Why? Because that Buddha-land does not know elimination, nor does it cultivate realization. Those beings value the Ultimate Truth (Paramartha-satya) more than the Conventional Truth (Samvriti-satya).' The Deva asked: 'Manjushri! What is called the Ultimate Truth?' Manjushri said: 'Deva! It does not abide in arising, nor does it abide in ceasing; it has no characteristic of location, nor is it without the characteristic of location; it is neither characteristic nor non-characteristic; it is neither characteristic nor emptiness; form is neither able to be characterized nor unable to be characterized; it is not exhaustible, there is no exhaustion, and there is no one who can exhaust it. Thus, it is called the Ultimate Truth. Deva! Meaning is neither mind nor the continuation of mind; it is not words or sentences; there is no this, no that, and no middle. Thus, it is called the Ultimate Truth. Deva! Furthermore, meaning is unattainable, without the trace of letters, it is...' --------------------------------------------------------------------------------
Chinese
名第一义谛。何以故？佛说一切所有音声皆是虚妄。” 天子言：“文殊师利？如来所说可虚妄耶？” “天子！如来所说无实无虚妄。何以故？如来无二相、无住心无言说、非有为法非无为法、非说实非说虚，无二相。天子！于意云何！如来化人若有所说，为实为虚妄？” 答言：“非实非虚妄。何以故？如来化人无有实故。” 文殊师利言：“如是如是。天子！一切诸法无成就者，如来所说无实无虚妄，故名无二。” 天子言：“文殊师利！云何如来说第一义谛？” 文殊师利言：“天子！无有能说第一义谛者。何以故？是无言说、无能说者。” 说是法时，五百比丘不受诸法，漏尽心得解脱；二百天子逮得法忍。 尔时寂调伏音天子问文殊师利：“第一义谛甚为难解。” 文殊师利言：“如是如是。天子！第一义谛实为难解，不正修行者实为难解。” 天子问言：“文殊师利！云何菩萨名正修行？” 文殊师利言：“若不说言：‘知是、断是、修是、证是。’何以故？若有相者，是贪、是着、是戏论。若有说言：‘是应知、应断、应修、应证。’是不名为正修行也。” 天子问言：“文殊师利！云何菩萨正修行也？” “天 现代汉语译本： 名为第一义谛（paramārtha-satya，最高的真理）。为什么这么说呢？佛说一切所有的音声都是虚妄的。 天子（deva，天神）说：‘文殊师利（Mañjuśrī，智慧的菩萨）！如来（Tathāgata，佛的称号）所说的话难道是虚妄的吗？’ ‘天子！如来所说既非真实也非虚妄。为什么这么说呢？如来没有二相（dualistic appearance）、没有住心（dwelling mind）、没有言说（verbal expression）、不是有为法（conditioned dharma）也不是无为法（unconditioned dharma）、不说真实也不说虚妄，没有二相。天子！你认为怎么样？如来的化人（transformation body）如果有所说，是真实的还是虚妄的？’ 回答说：‘既非真实也非虚妄。为什么这么说呢？如来的化人没有实体。’ 文殊师利说：‘是这样的，是这样的。天子！一切诸法没有成就者，如来所说既非真实也非虚妄，所以叫做无二。’ 天子说：‘文殊师利！如来是怎样宣说第一义谛的呢？’ 文殊师利说：‘天子！没有能够宣说第一义谛的人。为什么这么说呢？因为它是没有言说、没有能说者的。’ 在宣说这个法的时候，五百比丘（bhikkhu，出家男众）不执著于诸法，断尽烦恼，心得解脱；二百天子获得了法忍（dharma-kṣānti，对佛法的忍可）。 这时，寂调伏音天子问文殊师利：‘第一义谛实在是难以理解。’ 文殊师利说：‘是这样的，是这样的。天子！第一义谛实在是难以理解，不正确修行的人实在是难以理解。’ 天子问道：‘文殊师利！什么样的菩萨（bodhisattva，发菩提心利益众生的修行者）叫做正修行呢？’ 文殊师利说：‘如果不说“知是、断是、修是、证是”，为什么呢？如果有所执著，那就是贪（greed）、就是执着（attachment）、就是戏论（conceptual proliferation）。如果有人说“这是应该知道的、应该断除的、应该修习的、应该证悟的”，这不叫做正修行。’ 天子问道：‘文殊师利！什么样的菩萨才是正修行呢？’ ‘天’
English
English version: It is called the ultimate truth (paramārtha-satya). Why is that? The Buddha said that all sounds are false. The deva (deva, celestial being) said: 'Mañjuśrī (Mañjuśrī, the Bodhisattva of wisdom)! Are the words spoken by the Tathāgata (Tathāgata, the thus-gone one, an epithet of the Buddha) false?' 'Deva! What the Tathāgata speaks is neither real nor false. Why is that? The Tathāgata has no dualistic appearance, no dwelling mind, no verbal expression, is neither conditioned dharma nor unconditioned dharma, speaks neither truth nor falsehood, and has no duality. Deva! What do you think? If the Tathāgata's transformation body (transformation body) speaks, is it real or false?' He replied: 'Neither real nor false. Why is that? The Tathāgata's transformation body has no substance.' Mañjuśrī said: 'It is so, it is so. Deva! All dharmas have no achiever, what the Tathāgata speaks is neither real nor false, therefore it is called non-duality.' The deva said: 'Mañjuśrī! How does the Tathāgata speak of the ultimate truth?' Mañjuśrī said: 'Deva! There is no one who can speak of the ultimate truth. Why is that? Because it is without speech and without a speaker.' When this dharma was spoken, five hundred bhikkhus (bhikkhu, a Buddhist monk) did not cling to dharmas, exhausted their outflows, and their minds were liberated; two hundred devas attained dharma-kṣānti (dharma-kṣānti, acceptance of the Dharma). At that time, the deva Silent Taming Sound asked Mañjuśrī: 'The ultimate truth is very difficult to understand.' Mañjuśrī said: 'It is so, it is so. Deva! The ultimate truth is indeed difficult to understand, and it is indeed difficult for those who do not practice correctly to understand.' The deva asked: 'Mañjuśrī! What kind of bodhisattva (bodhisattva, one who aspires to achieve enlightenment for the benefit of all beings) is called a correct practitioner?' Mañjuśrī said: 'If one does not say: 'Know this, abandon this, cultivate this, realize this.' Why is that? If there is attachment, it is greed, it is clinging, it is conceptual proliferation. If someone says: 'This should be known, should be abandoned, should be cultivated, should be realized,' this is not called correct practice.' The deva asked: 'Mañjuśrī! What kind of bodhisattva is a correct practitioner?' 'The' --------------------------------------------------------------------------------
Chinese
子！如如等、法界等、五逆等，如法界等诸见亦等。如凡夫法等，学法亦等、无学法等。如声闻法等，缘觉法等、菩萨法等、佛法亦等。如生死法等，涅槃法等、烦恼亦等、诤讼亦等。” 天子问言：“文殊师利！云何诤讼等烦恼亦等？” 文殊师利言：“空故等、无相故等、无愿故等。何以故？空无分异故。天子！如宝器空、泥器空，其中空界等无有异，无有种种，以无二故。如是天子！如烦恼空及诤讼空，无有别异等无有二。” 天子言：“文殊师利！菩萨颇修于圣谛不？” 文殊师利言：“天子！若其菩萨不修圣谛，云何能为声闻说法？又复天子！菩萨修圣谛有观，声闻修圣谛无观。菩萨修圣谛有闲，声闻修圣谛无闲。菩萨修圣谛有缘，声闻修圣谛无缘。菩萨修圣谛而正观之，不证实际。菩萨修圣谛有善方便，不背生死向于涅槃。菩萨修圣谛观一切佛法。天子！譬如有人舍大伴主，独一无侣欲过旷路，心甚惊怖不敢复还。如是天子！声闻亦尔，怖畏生死不还世间，舍一切众生不还生死。不观佛法无善方便，独一无二修行圣谛。天子！如大伴主多诸眷属、多诸财产，资粮丰饶大获生利欲过旷路。天子！菩萨如是为大伴主多诸眷属，成大法利、多法资粮，具足六波罗蜜成四摄法、普悉观缘 现代汉语译本： 文殊师利菩萨说：‘天子！如真如（Tathata，事物的真实本性）等同于法界（Dharmadhatu，一切法的总称），五逆罪（Panca-anantariya，五种极重的罪行）等同于如法界等诸种见解。如凡夫之法等同于有学之法，也等同于无学之法。如声闻（Sravaka，听闻佛法而修行的弟子）之法等同于缘觉（Pratyekabuddha，独自悟道的修行者）之法，也等同于菩萨（Bodhisattva，立志成佛的修行者）之法，以及佛（Buddha，觉悟者）之法。如生死之法等同于涅槃（Nirvana，解脱）之法，烦恼也等同于诤讼。’ 天子问道：‘文殊师利！为什么说诤讼等同于烦恼呢？’ 文殊师利菩萨说：‘因为它们都是空性的，所以等同；因为它们都是无相的，所以等同；因为它们都是无愿的，所以等同。为什么呢？因为空性没有分别。天子！比如宝器是空的，泥器也是空的，它们内部的空界是等同的，没有差异，没有种种不同，因为没有二元对立。同样，天子！烦恼的空性和诤讼的空性，没有区别，是等同的，没有二元对立。’ 天子问道：‘文殊师利！菩萨会修习四圣谛（Arya-satyani，佛教的基本教义）吗？’ 文殊师利菩萨说：‘天子！如果菩萨不修习四圣谛，怎么能为声闻说法呢？而且，天子！菩萨修习四圣谛时有观照，而声闻修习四圣谛时没有观照。菩萨修习四圣谛时有闲暇，而声闻修习四圣谛时没有闲暇。菩萨修习四圣谛时有因缘，而声闻修习四圣谛时没有因缘。菩萨修习四圣谛时以正见观照，但不证得实际。菩萨修习四圣谛时有善巧方便，不背离生死而趋向涅槃。菩萨修习四圣谛时观照一切佛法。天子！譬如有人舍弃了大商队的首领，独自一人没有同伴，想要通过荒凉的道路，心中非常惊恐，不敢再返回。像这样，天子！声闻也是如此，因为害怕生死，所以不返回世间，舍弃一切众生，不回到生死之中。他们不观照佛法，没有善巧方便，独自一人修行四圣谛。天子！如同大商队的首领有很多眷属、很多财产，资粮丰饶，能够获得大利益，想要通过荒凉的道路。天子！菩萨就像这样，作为大商队的首领，有很多眷属，成就大法利益，拥有很多法的资粮，具足六波罗蜜（Sat-paramita，六种到达彼岸的方法），成就四摄法（Catur-samgrahavastu，四种摄受众生的方法），普遍观照因缘。’
English
English version: Manjushri (文殊师利) said: 'O son of the gods! Suchness (Tathata, the true nature of things) is equal to the Dharmadhatu (法界, the totality of all dharmas), and the five heinous offenses (Panca-anantariya, the five gravest offenses) are equal to views such as the Dharmadhatu. Just as the dharma of ordinary beings is equal, so too is the dharma of those in training equal, and the dharma of those beyond training is equal. Just as the dharma of Sravakas (声闻, disciples who hear and practice the teachings) is equal, so too is the dharma of Pratyekabuddhas (缘觉, solitary realizers) equal, as well as the dharma of Bodhisattvas (菩萨, beings striving for enlightenment) and the dharma of Buddhas (佛, enlightened ones). Just as the dharma of birth and death is equal, so too is Nirvana (涅槃, liberation) equal, and afflictions are equal to disputes.' The son of the gods asked: 'Manjushri! How are disputes equal to afflictions?' Manjushri said: 'They are equal because of emptiness, equal because of signlessness, equal because of wishlessness. Why? Because emptiness has no distinctions. O son of the gods! Just as a precious vessel is empty and a clay vessel is empty, the space within them is equal, without difference, without variety, because there is no duality. Likewise, O son of the gods! The emptiness of afflictions and the emptiness of disputes are not different, they are equal, without duality.' The son of the gods asked: 'Manjushri! Do Bodhisattvas cultivate the Four Noble Truths (Arya-satyani, the fundamental teachings of Buddhism)?' Manjushri said: 'O son of the gods! If Bodhisattvas did not cultivate the Four Noble Truths, how could they teach the Dharma to Sravakas? Furthermore, O son of the gods! Bodhisattvas cultivate the Four Noble Truths with contemplation, while Sravakas cultivate the Four Noble Truths without contemplation. Bodhisattvas cultivate the Four Noble Truths with leisure, while Sravakas cultivate the Four Noble Truths without leisure. Bodhisattvas cultivate the Four Noble Truths with conditions, while Sravakas cultivate the Four Noble Truths without conditions. Bodhisattvas cultivate the Four Noble Truths with right view, but do not realize actuality. Bodhisattvas cultivate the Four Noble Truths with skillful means, not turning away from birth and death towards Nirvana. Bodhisattvas cultivate the Four Noble Truths, contemplating all Buddha-dharmas. O son of the gods! It is like a person who abandons a great caravan leader, alone and without companions, wanting to cross a desolate road, their heart greatly frightened, not daring to return. Likewise, O son of the gods! Sravakas are like that, fearing birth and death, not returning to the world, abandoning all beings, not returning to birth and death. They do not contemplate the Buddha-dharmas, without skillful means, alone and without a second, cultivating the Four Noble Truths. O son of the gods! Like a great caravan leader with many dependents, much wealth, abundant provisions, greatly benefiting, wanting to cross a desolate road. O son of the gods! Bodhisattvas are like that, as great caravan leaders with many dependents, accomplishing great Dharma benefits, with much Dharma provisions, complete with the Six Paramitas (Sat-paramita, the six perfections), accomplishing the Four Means of Attraction (Catur-samgrahavastu, the four ways of gathering beings), universally contemplating conditions.' --------------------------------------------------------------------------------