English
English version: There is no ‘going,’ because there is no meditation cave. All dharmas have no abiding, because there is nothing to establish. All dharmas have no establishment, because arising is the same as ceasing. All dharmas are unconditioned, because they are without outflows. All dharmas have no feeling, because they are ultimately tamed. The Deva（Deva，天人） Sitataryasvara then said to the Dharma Prince Manjushri（Manjushri）: ‘Among all dharmas, what is the most important?’ Manjushri（Manjushri） said: ‘Among the habits of samsara（Samsara，轮回）, unwholesome compliance is the most important; in approaching the realm of nirvana（Nirvana，涅槃）, wholesome compliance is the most important. In obstacles, non-diligence is the most important; in perfect enlightenment, diligence is the most important. Among the coverings, doubt and confusion are the most important; in various phenomena, obtaining liberating insight is the most important. Among the afflictions, false thinking is the most important; in the absence of afflictions, non-false thinking is the most important. Among the various awarenesses, being busy with many things is the most important; in the mind of cessation, samadhi（Samadhi，三昧） is the most important. Among the various views, arrogance is the most important; in the dharma of emptiness, non-arrogance is the most important. Among all unwholesome dharmas, an evil friend is the most important; among all wholesome dharmas, a good friend is the most important. Among all suffering dharmas, wrong view is the most important; among all joyful dharmas, right view is the most important. In poverty, stinginess is the most important; in great wealth, generosity is the most important. In evil destinies, breaking precepts is the most important; in superior destinies, upholding precepts is the most important. In a defiled mind, anger is the most important; in a pure mind, patience is the most important. In regressing from wholesome dharmas, laziness is the most important; in cultivating wholesome dharmas, diligence is the most important. In distraction, the various factors of enlightenment are the most important; in one-pointedness, samadhi（Samadhi，三昧） is the most important. In the absence of wisdom, ignorance is the most important; among the thirty-seven factors of enlightenment（Thirty-seven Factors of Enlightenment）, prajna（Prajna，智慧） is the most important. In loving-kindness, non-obstruction is the most important; in compassion, focused mindfulness without flattery is the most important; in joy, delighting in the Dharma is the most important; in equanimity, being free from love and hatred is the most important. In the four foundations of mindfulness（Four Foundations of Mindfulness）, not forgetting past wholesome roots is the most important; in right effort, right means is the most important; in the bases of supernatural power（Four Bases of Supernatural Power）, lightness of body and mind is the most important; among the faculties（Indriya，根）, faith is the foremost; among the powers（Bala，力）, subduing afflictions is the most important; among the factors of enlightenment（Seven Factors of Enlightenment）, realizing equality is the most important; in the Noble Eightfold Path（Eightfold Path）, crossing over all wrong paths is the most important; in the Buddhadharma, bodhicitta（Bodhicitta，菩提心） is the most important. In the methods of gathering, giving of wealth and giving of Dharma are the most important.' --------------------------------------------------------------------------------
Chinese
最，导化众生中说法为最，于方便中处非处智为最。于般若波罗蜜中知一切众生心行相续到彼岸为最，于六波罗蜜中大乘为最。于求空中慧明为最，于法忍出离中不由他为最。” 寂调音天子复谓文殊师利法王子言：“文殊师利！法界以何为最？” 文殊师利言：“天子！法界以平等为最。” 天子言：“文殊师利！法界以何为界？” 文殊师利言：“法界以一切众生界为界。” 天子言：“文殊师利！法界颇有分齐不？” 文殊师利言：“天子！于汝意云何？空界颇有分齐不？” 天子言：“无也。” 文殊师利言：“天子！如空界无分齐，法界亦如是无有分齐。” 天子言：“文殊师利！法界若尔，仁者云何知法界耶？” 文殊师利言：“法界即无法界，法界不知法界。” 天子言：“文殊师利！若如是者，仁知何法辩乃如是？” 文殊师利言：“天子！于汝意云何？呼声响为知何法而有应声？” 天子言：“呼声响无所知，但以因缘合故便有声出。” 文殊师利言：“如是天子！以缘众生为境界故，诸菩萨便有应辩。”天子言：“仁者为住何处而说法耶？” 文殊师利言：“天子！如如来所作化人所住说法，我 现代汉语译本： ‘在引导教化众生方面，说法最为重要；在方便法门中，对是处非处（指正确的和不正确的道理）的智慧最为重要。在般若波罗蜜（Prajna Paramita，智慧到彼岸）中，了解一切众生的心行相续并使他们到达彼岸最为重要；在六波罗蜜（Six Paramitas，六种到彼岸的方法，即布施、持戒、忍辱、精进、禅定、智慧）中，大乘（Mahayana，佛教的一个主要流派）最为重要。在寻求空性（Emptiness）方面，智慧的光明显现最为重要；在对法的忍耐和出离方面，不依赖他人最为重要。’ 寂调音天子（Silent Harmonious Sound Deva）又对文殊师利法王子（Manjushri Bodhisattva）说：‘文殊师利！法界（Dharmadhatu，一切法的总称）以什么为最重要？’ 文殊师利说：‘天子！法界以平等为最重要。’ 天子问：‘文殊师利！法界以什么为界限？’ 文殊师利说：‘法界以一切众生界为界限。’ 天子问：‘文殊师利！法界有分界吗？’ 文殊师利说：‘天子！你认为如何？空界（Space）有分界吗？’ 天子回答：‘没有。’ 文殊师利说：‘天子！如同空界没有分界，法界也是如此，没有分界。’ 天子问：‘文殊师利！如果法界是这样，您是如何了解法界的呢？’ 文殊师利说：‘法界即没有法界，法界无法了解法界。’ 天子问：‘文殊师利！如果这样，您了解什么法，辩才如此出众？’ 文殊师利说：‘天子！你认为如何？呼唤声音，回响是因为了解什么法而产生回应？’ 天子回答：‘呼唤声音本身并没有了解什么，只是因为因缘聚合，所以产生声音。’ 文殊师利说：‘正是如此，天子！因为以众生为境界，所以诸位菩萨便有相应的辩才。’ 天子问：‘仁者住在何处而说法呢？’ 文殊师利说：‘天子！如同如来（Tathagata，佛的称号）所创造的化人所居住和说法一样，我也是如此。’
English
English version: ‘Among guiding and transforming sentient beings, expounding the Dharma is the most important. Among skillful means, the wisdom of knowing what is appropriate and inappropriate is the most important. In Prajna Paramita (Perfection of Wisdom), knowing the mental activities and continuity of all sentient beings and helping them reach the other shore is the most important. Among the Six Paramitas (Perfections), the Mahayana (Great Vehicle) is the most important. In seeking emptiness, the manifestation of wisdom is the most important. In the forbearance of the Dharma and liberation, not depending on others is the most important.’ The Silent Harmonious Sound Deva then said to Manjushri Bodhisattva: ‘Manjushri! What is the most important aspect of the Dharmadhatu (Realm of Dharma)?’ Manjushri said: ‘Deva! Equality is the most important aspect of the Dharmadhatu.’ The Deva asked: ‘Manjushri! What is the boundary of the Dharmadhatu?’ Manjushri said: ‘The boundary of all sentient beings is the boundary of the Dharmadhatu.’ The Deva asked: ‘Manjushri! Does the Dharmadhatu have divisions?’ Manjushri said: ‘Deva! What do you think? Does the realm of space have divisions?’ The Deva replied: ‘No.’ Manjushri said: ‘Deva! Just as the realm of space has no divisions, the Dharmadhatu is also like that, without divisions.’ The Deva asked: ‘Manjushri! If the Dharmadhatu is like this, how do you understand the Dharmadhatu?’ Manjushri said: ‘The Dharmadhatu is without Dharmadhatu; the Dharmadhatu cannot understand the Dharmadhatu.’ The Deva asked: ‘Manjushri! If that is so, what Dharma do you understand that your eloquence is so outstanding?’ Manjushri said: ‘Deva! What do you think? When a sound is called out, does the echo arise because it understands some Dharma?’ The Deva replied: ‘The echo does not understand anything; it is simply because conditions come together that a sound arises.’ Manjushri said: ‘Just so, Deva! Because sentient beings are the object of focus, the Bodhisattvas have corresponding eloquence.’ The Deva asked: ‘Where do you reside when you expound the Dharma?’ Manjushri said: ‘Deva! Just like the transformed being created by the Tathagata (Thus Come One) resides and expounds the Dharma, so do I.’ -------------------------------------------------------------------------------- 所说法亦复如是。”
Chinese
天子言：“文殊师利！如来所化无所住故而有所说。” 文殊师利言：“我亦如是，无所住故而有所说。” 天子言：“文殊师利！若一切处无所住者，仁住何处当得阿耨多罗三藐三菩提？” 文殊师利言：“我住无间当得阿耨多罗三藐三菩提。” 天子言：“彼无间复何所住？” 文殊师利言：“天子！无间者，无根本、无所住。” 天子言：“文殊师利！成就无间业者，如来不说趣无间狱耶？” 文殊师利言：“天子！有无间业者，如来说趣无间狱。如是天子！菩萨住五无间，速得阿耨多罗三藐三菩提。何等为五？若菩萨专念发阿耨多罗三藐三菩提心时，于其中间不堕声闻辟支佛地。复次若废舍一切所有心时，于其中间不与悭垢心俱。复次我应当救一切众生，于其中间不生下劣心。复次知一切法无生已，我生法中得忍，于其中间不与诸见俱。复次所应知应见应证处应正觉了，如是一切悉以一心一刹那勤方便慧正觉了至得一切智，于其中间终不懈废。天子！是名五无间。菩萨住是无间，速得阿耨多罗三藐三菩提。” 天子言：“文殊师利！颇有凡夫愚人住无间罪趣无间狱，菩萨即住是无间可证阿耨多罗三藐三菩提不耶？” 文 现代汉语译本：‘所说的法也是这样。’ 天子说：‘文殊师利（Manjushri，菩萨名）！如来因为不住于任何地方，所以才有所说法。’ 文殊师利说：‘我也是这样，因为不住于任何地方，所以才有所说法。’ 天子说：‘文殊师利！如果一切处都不住，那么您住在何处才能证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）？’ 文殊师利说：‘我住在无间之中，才能证得阿耨多罗三藐三菩提。’ 天子说：‘那无间又住在何处呢？’ 文殊师利说：‘天子！无间，是没有根本、没有住所的。’ 天子说：‘文殊师利！成就无间业的人，如来不是说会趣向无间地狱吗？’ 文殊师利说：‘天子！有无间业的人，如来说会趣向无间地狱。像这样，天子！菩萨安住于五种无间，迅速证得阿耨多罗三藐三菩提。哪五种呢？如果菩萨专心念发阿耨多罗三藐三菩提心时，在其中间不堕入声闻（Sravaka，听闻佛法而悟道者）或辟支佛（Pratyekabuddha，又称独觉或缘觉）的境界。其次，如果舍弃一切所有之心时，在其中间不与悭吝污垢之心同在。再次，我应当救度一切众生，在其中间不生起下劣之心。再次，知道一切法无生之后，我在法中得到忍，在其中间不与各种见解同在。再次，所应该知、应该见、应该证之处，应该正确觉悟，像这样一切都以一心一刹那的勤奋方便智慧正确觉悟，直至获得一切智，在其中间始终不懈怠废弃。天子！这称为五种无间。菩萨安住于这五种无间，迅速证得阿訇多罗三藐三菩提。’ 天子说：‘文殊师利！难道有凡夫愚人安住于无间罪，趣向无间地狱，而菩萨却安住于这无间，可以证得阿耨多罗三藐三菩提吗？’
English
English version: ‘What is said about the Dharma is also like that.’ The Deva (Tianzi, literally 'Son of Heaven') said: ‘Manjushri (菩萨名, name of a Bodhisattva)! The Tathagata (如来, another name for the Buddha) speaks because he does not abide anywhere.’ Manjushri said: ‘I am also like that; I speak because I do not abide anywhere.’ The Deva said: ‘Manjushri! If one does not abide anywhere, where do you abide to attain Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed perfect enlightenment)?’ Manjushri said: ‘I abide in the uninterrupted (无间) to attain Anuttara-samyak-sambodhi.’ The Deva said: ‘Where does that uninterrupted abide?’ Manjushri said: ‘Deva! The uninterrupted has no root and no abode.’ The Deva said: ‘Manjushri! Those who commit uninterrupted deeds, doesn't the Tathagata say that they go to the Avici (无间) hell?’ Manjushri said: ‘Deva! Those who commit uninterrupted deeds, the Tathagata says that they go to the Avici hell. Thus, Deva! Bodhisattvas abiding in the five uninterrupted states quickly attain Anuttara-samyak-sambodhi. What are the five? If a Bodhisattva single-mindedly generates the mind of Anuttara-samyak-sambodhi, in between, they do not fall into the state of a Sravaka (声闻, one who attains enlightenment by hearing the Buddha's teachings) or a Pratyekabuddha (辟支佛, a solitary Buddha). Furthermore, if they abandon all possessions, in between, they are not associated with a miserly and defiled mind. Furthermore, I should save all sentient beings; in between, they do not generate an inferior mind. Furthermore, knowing that all dharmas are without origination, I obtain forbearance in the Dharma; in between, they are not associated with various views. Furthermore, what should be known, seen, and realized should be rightly awakened. Thus, all of this is rightly awakened with diligent skillful means and wisdom in one mind and one instant, until all-knowingness is attained; in between, they never become lax or abandoned. Deva! These are called the five uninterrupted states. Bodhisattvas abiding in these uninterrupted states quickly attain Anuttara-samyak-sambodhi.’ The Deva said: ‘Manjushri! Are there ordinary, foolish people who abide in uninterrupted sins and go to the Avici hell, while Bodhisattvas abide in this uninterrupted state and can attain Anuttara-samyak-sambodhi?’ -------------------------------------------------------------------------------- 殊师利言：“有。” 天子言：“以何方便？”