Chinese
说是法时，万二千天子发阿耨多罗三藐三菩提心，而作是言：“世尊！我等亦欲学菩萨调伏，当以调伏无量众生。” 寂调音天子复谓文殊师利法王子言：“文殊师利！仁者学何调伏？为学声闻调伏、缘觉调伏、菩萨调伏耶？” 文殊师利言：“天子！于汝意云何？颇有大海不受众流者不？” 天子言：“无也。” 文殊师利言：“如是天子！诸菩萨调伏喻如大海，于诸调伏勤作方便，修声闻调伏、缘觉调伏、菩萨调伏。” 天子言：“文殊师利！调伏句者是何义耶？” 文殊师利言：“若知烦恼断烦恼者，谓是调伏。” 天子言：“文殊师利！云何调伏烦恼？云何知烦恼？” 文殊师利言：“若妄想分别忆想，不善顺思惟，计有彼我断俱行见缠颠倒、无明等，如是为烦恼缚着。若不妄想、不分别、不忆想，善顺思惟，不计彼我俱行见缠颠倒，离无明等，是名灭烦恼无忆想及究竟调伏。天子！是名究竟调伏。菩萨若复以智如是知烦恼微小、虚诳不坚牢、空无主无我无所属、无所从来去无所至无方处、非内非外非两中间、非积聚物、无色无形无相无貌无处所，如是烦恼究竟灭。天子！喻如有人能识毒蛇种性所生，则能灭毒。如是天子！若知烦恼种 现代汉语译本： ‘确实如此。’ 当宣说此法时，一万二千位天子发起了阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心），并且这样说：‘世尊！我们也想要学习菩萨的调伏，应当以调伏无量众生。’ 寂调音天子又对文殊师利（Manjusri）法王子说：‘文殊师利！仁者学习何种调伏？是学习声闻（sravaka）调伏、缘觉（pratyekabuddha）调伏，还是菩萨调伏呢？’ 文殊师利说：‘天子！在你的想法中如何？有没有大海不接受众流的呢？’ 天子说：‘没有。’ 文殊师利说：‘像这样，天子！诸位菩萨的调伏就像大海一样，对于各种调伏勤奋地作为方便，修习声闻调伏、缘觉调伏、菩萨调伏。’ 天子说：‘文殊师利！调伏句是什么意思呢？’ 文殊师利说：‘如果知道烦恼并且断除烦恼，就叫做调伏。’ 天子说：‘文殊师利！如何调伏烦恼？又如何知道烦恼呢？’ 文殊师利说：‘如果妄想分别忆想，不善顺地思惟，计较有彼我断俱行见缠颠倒、无明等等，这样就是被烦恼束缚。如果不妄想、不分别、不忆想，善顺地思惟，不计较彼我俱行见缠颠倒，远离无明等等，这就叫做灭除烦恼，没有忆想以及究竟的调伏。天子！这叫做究竟的调伏。菩萨如果又以智慧这样知道烦恼微小、虚诳不坚牢、空无主无我无所属、无所从来去无所至无方处、非内非外非两中间、非积聚物、无色无形无相无貌无处所，像这样烦恼就究竟灭除了。天子！譬如有人能够认识毒蛇的种性所生，就能灭除毒。像这样，天子！如果知道烦恼的种’
English
English version: ‘It is so.’ When this Dharma was being preached, twelve thousand devas (devas, celestial beings) generated the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment), and spoke these words: ‘World Honored One! We also wish to learn the taming of Bodhisattvas, and shall tame immeasurable sentient beings.’ The deva Silent-Tuned Voice then said to Manjusri (Manjusri), the Dharma Prince: ‘Manjusri! What kind of taming do you learn? Do you learn the taming of Sravakas (sravaka, Hearers), the taming of Pratyekabuddhas (pratyekabuddha, Solitary Buddhas), or the taming of Bodhisattvas?’ Manjusri said: ‘Deva! What do you think? Is there an ocean that does not receive all streams?’ The deva said: ‘No, there is not.’ Manjusri said: ‘Thus, deva! The taming of Bodhisattvas is like the ocean, diligently making skillful means for all kinds of taming, cultivating the taming of Sravakas, the taming of Pratyekabuddhas, and the taming of Bodhisattvas.’ The deva said: ‘Manjusri! What is the meaning of the phrase 'taming'?’ Manjusri said: ‘If one knows afflictions and cuts off afflictions, that is called taming.’ The deva said: ‘Manjusri! How does one tame afflictions? And how does one know afflictions?’ Manjusri said: ‘If there are deluded thoughts, discriminations, recollections, unwholesome and non-compliant thoughts, clinging to notions of 'self' and 'other', views that accompany annihilation and permanence, entanglements, inversions, ignorance, and so on, this is to be bound by afflictions. If there are no deluded thoughts, no discriminations, no recollections, wholesome and compliant thoughts, no clinging to notions of 'self' and 'other', views that accompany annihilation and permanence, inversions, being apart from ignorance, and so on, this is called extinguishing afflictions, having no recollections, and ultimate taming. Deva! This is called ultimate taming. If a Bodhisattva further knows with wisdom that afflictions are tiny, false, insubstantial, empty, without a master, without self, without belonging, without coming from anywhere, without going anywhere, without any location, not internal, not external, not in between the two, not an accumulation of things, without color, without form, without appearance, without features, without a place, then such afflictions are ultimately extinguished. Deva! It is like someone who can recognize the nature of poisonous snakes and can then extinguish the poison. Thus, deva! If one knows the origin of afflictions’ -------------------------------------------------------------------------------- 性所生，能灭烦恼。”
Chinese
天子言：“文殊师利！云何为烦恼种性所生？” 文殊师利言：“天子！从妄想生烦恼，若无妄想则无烦恼，无烦恼故则无禅窟，无禅窟故则无所住，无所住故则无恼害，无恼害故则究竟调伏。” 天子言：“文殊师利！为有烦恼故调伏？为无烦恼故调伏？” 文殊师利言：“天子！喻如有人梦为毒蛇所螫，此人为苦所逼，即于梦中而服解药，以服药故毒气得除。天子！于汝意云何？此人实为蛇所螫不耶？” 天子言：“不也。” 文殊师利言：“彼毒实为除不耶？” 天子言：“文殊师利！如实不被螫，除亦如是。” 文殊师利言：“天子！一切贤圣调伏亦复如是。天子！汝作是言：‘为有烦恼故调伏、无故调伏？’者，天子！如我与无我，有烦恼无烦恼亦如是。如我无我亦无，如是有烦恼无烦恼亦尔，以我即无我故。有烦恼无烦恼，此处余处无有烦恼可调伏。所以者何？一切法寂静，不可爱故。一切法寂静，不可取故。一切法究竟寂静，不可生故。一切法无尽，以不生故。一切法无生，无成就故。一切法无成就，无作者故。一切法无我作者，以无我故。一切法无我，以无主故。一切法无主，与虚空等故。一切法无来，无所依故。一切法 现代汉语译本：由自性所生，能够灭除烦恼。 天子问道：‘文殊师利（Manjushri，智慧的象征）！什么是烦恼种性所生？’ 文殊师利回答说：‘天子！烦恼从妄想产生，如果没有妄想就没有烦恼，没有烦恼就没有禅窟（禅定的处所），没有禅窟就没有所住，没有所住就没有恼害，没有恼害就究竟调伏。’ 天子问道：‘文殊师利！是因为有烦恼才调伏？还是因为没有烦恼才调伏？’ 文殊师利回答说：‘天子！譬如有人在梦中被毒蛇咬伤，这个人被痛苦所逼迫，就在梦中服用解药，因为服用了药，毒气得以消除。天子！你认为如何？这个人真的被蛇咬伤了吗？’ 天子回答说：‘没有。’ 文殊师利问道：‘那么毒真的被除掉了吗？’ 天子回答说：‘文殊师利！既然实际上没有被咬伤，那么消除毒也是如此。’ 文殊师利说：‘天子！一切贤圣的调伏也是如此。天子！你这样说：‘因为有烦恼才调伏，还是没有烦恼才调伏？’天子！就像我与无我，有烦恼与无烦恼也是如此。就像我与无我都是不存在的，有烦恼与无烦恼也是这样，因为我就是无我。有烦恼与无烦恼，此处与他处都没有烦恼可以调伏。为什么呢？一切法都是寂静的，因为不可爱。一切法都是寂静的，因为不可取。一切法都是究竟寂静的，因为不可生。一切法都是无尽的，因为不生。一切法都是无生的，因为没有成就。一切法都是没有成就的，因为没有作者。一切法都是没有我作者的，因为没有我。一切法都是没有我的，因为没有主宰。一切法都是没有主宰的，与虚空相等。一切法都是没有来处的，因为没有所依。一切法’
English
English version: Born of self-nature, it can extinguish afflictions. The Deva (Celestial being) asked: 'Manjushri (symbol of wisdom)! What is born of the nature of affliction?' Manjushri replied: 'Deva! Afflictions arise from delusion. If there is no delusion, there are no afflictions. If there are no afflictions, there is no meditation cave (place of meditation). If there is no meditation cave, there is nothing to abide in. If there is nothing to abide in, there is no harm. If there is no harm, there is ultimate taming.' The Deva asked: 'Manjushri! Is it because there are afflictions that one tames? Or is it because there are no afflictions that one tames?' Manjushri replied: 'Deva! It is like a person who dreams of being bitten by a poisonous snake. This person is compelled by suffering and takes an antidote in the dream. Because of taking the medicine, the poison is eliminated. Deva! What do you think? Was this person really bitten by a snake?' The Deva replied: 'No.' Manjushri asked: 'Then was the poison really eliminated?' The Deva replied: 'Manjushri! Since there was actually no bite, the elimination is the same.' Manjushri said: 'Deva! The taming of all sages and saints is also like this. Deva! You say this: 'Is it because there are afflictions that one tames, or is it because there are no afflictions that one tames?' Deva! Just like self and no-self, having afflictions and not having afflictions are also like this. Just as self and no-self do not exist, having afflictions and not having afflictions are also like that, because self is no-self. Having afflictions and not having afflictions, neither here nor elsewhere are there afflictions to be tamed. Why? All dharmas (teachings, phenomena) are tranquil, because they are not lovable. All dharmas are tranquil, because they are not graspable. All dharmas are ultimately tranquil, because they are not born. All dharmas are endless, because they are not born. All dharmas are unborn, because there is no accomplishment. All dharmas have no accomplishment, because there is no creator. All dharmas have no self-creator, because there is no self. All dharmas have no self, because there is no master. All dharmas have no master, because they are equal to space. All dharmas have no coming, because there is nothing to rely on. All dharmas' --------------------------------------------------------------------------------
Chinese
无去，无禅窟故。一切法无住，无所安立故。一切法无安立，生即灭故。一切法无为，以无漏故。一切法无受，究竟调伏故。” 寂调音天子复谓文殊师利法王子言：“诸法以何为最？” 文殊师利言：“生死所习，不善顺为最；趣涅槃界，善顺为最。于障碍中不精进为最，于正觉中精进为最。于诸盖中疑网为最，种种相中得解观为最。诸烦恼中妄想为最，无烦恼中不妄想为最。于诸觉中多事为最，于灭心中禅定为最。于诸见中增上慢为最，于空法中无增上慢为最。诸不善法中恶知识为最，诸善法中善知识为最。一切苦法中邪见为最，一切乐法中正见为最。于贫穷中悭贪为最，于大富中布施为最。于恶趣中破戒为最，于胜趣中持戒为最。于垢心中瞋恚为最，于净心中忍辱为最。于退善法中懈怠为最，于修善法中精进为最。于散乱中诸觉为最，于一心中禅定为最。无智慧中愚痴为最，于三十七助道法中般若为最。于慈心中无碍为最，于悲心中专念不谄为最，于喜心中乐法乐为最，于舍心中离爱憎为最。于念处中不忘宿善根为最，于正勤中正方便为最，于如意足中身心轻为最，于诸根中信首为最，于诸力中摧伏烦恼为最，于诸觉中悟平等为最，于八圣道度一切邪道为最，于佛法中菩提心为最。于摄法中财法为 现代汉语译本：没有‘去’，因为没有禅定之处。一切法没有停留，因为没有可以安立的地方。一切法没有安立，因为生起即是灭去。一切法是无为的，因为没有烦恼的渗漏。一切法没有感受，因为已经究竟调伏。 寂调音天子又对文殊师利（Manjushri）法王子说：‘诸法之中，什么最为重要？’ 文殊师利（Manjushri）说：‘在生死轮回中所习惯的，不善的顺从最为重要；在趋向涅槃的境界中，善良的顺从最为重要。在障碍之中不精进最为重要，在正觉之中精进最为重要。在各种烦恼的覆盖中，疑虑和迷惑最为重要；在种种现象中，获得解脱的观察最为重要。在各种烦恼中，虚妄的念头最为重要；在没有烦恼的状态中，不产生虚妄的念头最为重要。在各种觉悟中，事务繁多最为重要；在灭除杂念的心中，禅定最为重要。在各种见解中，增上慢最为重要；在空性的法中，没有增上慢最为重要。在各种不善的法中，恶知识最为重要；在各种善法中，善知识最为重要。一切痛苦的法中，邪见最为重要；一切快乐的法中，正见最为重要。在贫穷中，悭吝贪婪最为重要；在大富之中，布施最为重要。在恶道中，破戒最为重要；在殊胜的善道中，持戒最为重要。在污垢的心中，嗔恚最为重要；在清净的心中，忍辱最为重要。在退失善法的过程中，懈怠最为重要；在修习善法的过程中，精进最为重要。在散乱的状态中，各种觉知最为重要；在专注的状态中，禅定最为重要。在没有智慧的状态中，愚痴最为重要；在三十七道品（Thirty-seven Factors of Enlightenment）中，般若（Prajna，智慧）最为重要。在慈心中，没有障碍最为重要；在悲心中，专心忆念而不谄媚最为重要；在喜心中，喜爱佛法最为重要；在舍心中，远离爱憎最为重要。在念住（Four Foundations of Mindfulness）中，不忘记过去所种的善根最为重要；在正勤中，正确的方便最为重要；在如意足（Four Bases of Supernatural Power）中，身心轻安最为重要；在各种根（Indriya，根）中，信心为首最为重要；在各种力（Bala，力）中，摧伏烦恼最为重要；在各种觉支（Seven Factors of Enlightenment）中，领悟平等最为重要；在八圣道（Eightfold Path）中，度脱一切邪道最为重要；在佛法中，菩提心（Bodhicitta，菩提心）最为重要。在摄法中，财施和法施最为重要。