Chinese
入；过去无晦，则无昼夜，便不思想。愚冥之人兴昼夜念；菩萨大士寂修大道，习善知识，无有穹志昼夜想也。所以者何？永除众念乃致佛道。” 于是，文殊师利则说颂曰： “所谓不怀施， 爱己计有身， 彼若不断除， 则谓不可摇。 分别于瞋恚， 自然不生想， 圣道以无处， 彼则不可动。 所可敷母者， 终始所由生， 拔去此根无， 则谓为害命。 不顺念为父， 所乐情欲法， 是等解本无， 究竟莫有根。 化之归无身， 不知明所趣， 不动无所住， 向者故说此。 所修罗汉法， 凡夫法亦然， 诸可尽爱欲， 向者故说此。 大兴有为想， 察吾我自然， 诸法无所怀， 则无音声说。 如来之所知， 古昔之所念， 即拔此根株， 则谓无从生。 以舍是想乐， 等同而无二， 假使晓了斯， 则谓平等教。 所言五欲乐， 俗人赞此五， 蠲除非常想， 念之如幻化。 具足不乏少， 则怀爱欲无， 以故此等类， 世尊前叹之。 分别诸罪福， 譬之若如梦， 究竟无从生， 其慧晓了斯。 识邪瞋恚法， 空寂无能固， 邪见为欺哉， 彼分别妙智。 现代汉语译本 进入（禅定）后，过去没有黑暗，就没有白天和夜晚，也就没有了思想。愚昧无知的人才会产生白天和夜晚的念头；菩萨大士寂静地修习大道，学习善知识，心中没有执着的白天和夜晚的想法。这是为什么呢？因为永远去除各种念头才能达到佛道。 于是，文殊师利（Manjusri，佛教中象征智慧的菩萨）就说了这首偈颂： ‘所谓不执着于布施，爱惜自己并执着于身体的存在，如果不能断除这些，就会认为（真理）是不可动摇的。 分别产生嗔恨，自然就不会产生（慈悲）的想法，圣道是无处不在的，所以（真理）是不可动摇的。 所谓母亲的养育，是生命开始的根源，如果拔除这个根源，就会被认为是害命。 不顺从（欲望）的念头如同父亲，所贪恋的情欲之法，这些理解的本质都是虚无的，最终没有根源。 将（自我）化归于无身，不知道光明所趋向，不动摇，无所执着，所以才说这些。 所修习的罗汉（Arhat，佛教中已证得涅槃的修行者）之法，和凡夫的法也是一样的，所有可以断除爱欲的，所以才说这些。 大兴有为的念头，观察我们自我的本性，一切法都没有执着，就没有声音和言说。 如来（Tathagata，佛的称号）所知道的，过去所思念的，如果拔除这些根源，就会认为（真理）是无从产生的。 因为舍弃这些执着的快乐，（真理）是平等而无二的，如果能够明白这个道理，就说是平等的教诲。 所说的五欲之乐，世俗之人赞美这五种欲望，去除不真实的念头，把它们看作是幻化。 如果具足（智慧）而不缺少，就会没有爱欲，因此世尊（Buddha，佛陀）在（众人）面前赞叹这些。 分别善恶和福祸，就像做梦一样，最终没有来源，有智慧的人能够明白这个道理。 认识到邪恶和嗔恨的法，是空寂而不能固守的，邪见是虚假的，（只有）分别的妙智才是真实的。’
English
English version Upon entering (meditation), if there is no past darkness, there is no day or night, and thus no thoughts. It is the ignorant who give rise to the notions of day and night; Bodhisattvas (Bodhisattva, beings who seek enlightenment) and great beings quietly cultivate the great path, learn from good teachers, and have no clinging thoughts of day and night. Why is this so? Because only by permanently removing all thoughts can one attain Buddhahood. Then, Manjusri (Manjusri, a Bodhisattva symbolizing wisdom in Buddhism) spoke this verse: 'So-called not cherishing giving, loving oneself and clinging to the existence of the body, if these are not eliminated, it will be thought that (the truth) is unshakeable. Separating and generating anger, naturally no (compassionate) thoughts will arise, the holy path is everywhere, so (the truth) is unshakeable. The so-called nurturing of the mother is the source of the beginning of life, if this root is removed, it will be considered as taking a life. Not following the thoughts of (desire) is like a father, the laws of lust that are craved, the essence of these understandings are all empty, and ultimately have no root. Transforming (the self) into no-body, not knowing where the light is heading, not wavering, not clinging, therefore these things are said. The practice of Arhats (Arhat, practitioners who have attained Nirvana in Buddhism), and the practice of ordinary people are the same, all that can eliminate desire, therefore these things are said. Greatly arising the thought of conditioned phenomena, observing our own nature, all dharmas (Dharma, Buddhist teachings) have no clinging, there is no sound or speech. What the Tathagata (Tathagata, an epithet of the Buddha) knows, what was thought of in the past, if these roots are removed, it will be thought that (the truth) has no origin. Because abandoning these clinging pleasures, (the truth) is equal and non-dual, if one can understand this principle, it is said to be the equal teaching. The so-called pleasures of the five desires, worldly people praise these five desires, remove the unreal thoughts, and see them as illusions. If one is complete (in wisdom) and not lacking, there will be no desire, therefore the Buddha (Buddha, the enlightened one) praised these in front of (the assembly). Distinguishing good and evil, fortune and misfortune, is like a dream, ultimately having no source, the wise can understand this principle. Recognizing the laws of evil and anger, they are empty and cannot be held onto, wrong views are false, (only) the wonderful wisdom of discernment is true.' -------------------------------------------------------------------------------- 一切法不实， 莫有近法者， 虚事不可倚， 如虚空无处。 普解睹一切， 故难为正见， 此法则平夷， 了慧见正等。 厥愚冥之人， 起人想则没， 索人不可得， 则无有死者。 无量人起生， 则舍寿命想， 便以无众念， 计命者罪重。 蠲除众生想， 非有计寿念， 以故说此言， 吾害无数人。 舍诸尘劳埃， 法无应不应， 解道无形貌， 则无所坏除。 降伏诸魔力， 逮清净道法， 诸法莫有诤， 不起不有灭。”
Chinese
时文殊师利说此偈已，应时五千怀狐疑者心开意解，获大光明，而得具成有起无所从生法忍。各取身衣供养奉上文殊师利，同时说言：“愿令吾等致是法慧。所说若斯，开化群黎，分别深慧，无所挂碍，亦如仁者。” 于是，世尊赞文殊师利曰：“善哉，善哉！斯最妙胜！决诸疑网，近佛圣籍。” 贤者阿难前白佛言：“文殊师利何所开化，而今世尊赞之如是？” 世尊则曰：“文殊师利诱化无数百千人类令入大道，悉解了此深经之义。” 阿难白曰：“唯然，世尊！讲不退转轮入圣轨乎？” 佛言：“如是，阿难！讲不退轮兴化大道。所以者何？文殊师利则是善友，导利群黎 现代汉语译本 一切法都不是真实的，不要执着于任何法。 虚幻的事物不可依赖，就像虚空一样无处可依。 普遍理解一切事物，所以难以有正确的见解。 这个法则平坦而无差别，通过智慧才能看到真正的平等。 那些愚昧无知的人，一旦产生‘人’的执着就会迷失。 如果找不到所谓的‘人’，那么就没有所谓的死亡。 无数的人产生和消亡，他们应该舍弃对寿命的执着。 如果执着于‘有’和‘无’的念头，认为有‘命’的存在，那罪过就大了。 消除对众生的执着，不执着于寿命的念头。 因此我说，我伤害了无数的人（指破除执着）。 舍弃一切尘世的烦恼，法本身没有‘应’或‘不应’。 理解道是没有形相的，那么就没有什么可以被破坏或消除。 降伏一切魔力，获得清净的道法。 一切法之间没有争论，既不产生也不消灭。 当时，文殊师利（Manjusri，菩萨名，代表智慧）说完这偈颂后，五千个心怀疑惑的人立刻开悟，获得大光明，并证得了‘有起无所从生法忍’（Anutpattika-dharma-ksanti，对诸法不生不灭的理解）。他们各自脱下身上的衣服供养文殊师利，同时说道：‘愿我们也能获得这样的智慧。像您一样，开化众生，分辨深奥的智慧，没有任何障碍。’ 于是，世尊（释迦牟尼佛）赞叹文殊师利说：‘太好了，太好了！这是最微妙殊胜的！能决断一切疑惑，接近佛的圣境。’ 贤者阿难（Ananda，佛陀的十大弟子之一，以记忆力强著称）向前对佛说：‘文殊师利开化了什么，而世尊如此赞叹他？’ 世尊回答说：‘文殊师利引导了无数百千人进入大道，使他们都理解了这部深奥经典的含义。’ 阿难说：‘是的，世尊！这是在讲不退转的法轮，进入圣者的轨道吗？’ 佛说：‘是的，阿难！这是在讲不退转的法轮，兴盛教化的大道。为什么呢？因为文殊师利是善友，引导利益众生。’
English
English version All dharmas are not real; do not cling to any dharma. Illusory things are not to be relied upon, just like empty space, which has no place to rely on. Universally understanding all things, it is therefore difficult to have correct views. This dharma is flat and without distinction; through wisdom, one can see true equality. Those who are ignorant and foolish, once they develop an attachment to the idea of a 'person,' will be lost. If one cannot find the so-called 'person,' then there is no such thing as death. Countless people arise and pass away; they should abandon their attachment to the idea of lifespan. If one clings to the notions of 'being' and 'non-being,' believing in the existence of 'life,' then the sin is great. Eliminate the attachment to sentient beings; do not cling to the idea of lifespan. Therefore, I say that I have harmed countless people (referring to breaking attachments). Abandon all worldly afflictions; dharma itself has no 'should' or 'should not'. Understanding the path is without form, then there is nothing to be destroyed or eliminated. Subdue all demonic forces, attain the pure path of dharma. Among all dharmas, there is no dispute; they neither arise nor cease. At that time, after Manjusri (a Bodhisattva representing wisdom) spoke this verse, five thousand people who harbored doubts immediately awakened, obtained great light, and attained the 'Anutpattika-dharma-ksanti' (the understanding of the non-arising and non-ceasing of all dharmas). They each took off their clothes and offered them to Manjusri, saying at the same time, 'May we also attain such wisdom. Like you, may we enlighten sentient beings, discern profound wisdom, and have no obstacles.' Then, the World Honored One (Sakyamuni Buddha) praised Manjusri, saying, 'Excellent, excellent! This is most subtle and supreme! It resolves all doubts and brings one close to the holy realm of the Buddha.' The venerable Ananda (one of the Buddha's ten great disciples, known for his strong memory) stepped forward and asked the Buddha, 'What has Manjusri enlightened that the World Honored One praises him so highly?' The World Honored One replied, 'Manjusri has guided countless hundreds and thousands of people onto the great path, enabling them to understand the meaning of this profound scripture.' Ananda said, 'Yes, World Honored One! Is this speaking of the wheel of non-retrogression, entering the path of the saints?' The Buddha said, 'Yes, Ananda! This is speaking of the wheel of non-retrogression, promoting the great path of teaching. Why? Because Manjusri is a good friend, guiding and benefiting sentient beings.' -------------------------------------------------------------------------------- 。”
Chinese
阿难又问：“唯天中天！今此比丘立佛前者，悉怀持信奉法之念，八等道迹、往来、不还、无著、声闻缘觉之想。此辈之类发大道意耶？” 世尊告曰：“是辈懈废，羸劣心曚，无恺悌志，难可开化。 “慢懈不进，意在衣食，非习深法，慕于法利。兴有为事愦闹之缘，感于八等迷惑卒暴，而不安详，诸根不定。放逸其心，贡高自大。志计有身及寿命人，不舍众瑕，犯戒贪嫉。想求佛法，悉从恶友，乐于邪智，不肯奉受。智度无极，顺从外缘，贪利财色、衣食之乐。古今以来，夙兴夜寐而不专精进，违失道义；两舌、恶口、妄言、绮语，其志怀害、转共诤讼；重于罪福，不信空、无相、不愿之法。蠲于众行不起不灭，坏一切法永无有想，此之谓也。” 于是，佛默然无所加言。 贤者阿难承佛威神，问文殊师利曰：“何故世尊默而不言？” 文殊师利报曰：“最于后末五浊世时，人法如是，不信深经，佛故默然。” 阿难又问：“颇有信者悉不信乎？” 答曰：“信者少耳。譬如阿难明智者鲜，愚冥人多。所以者何？不乐修行，以故不了。如是，阿难！其闻是法鲜有好喜，多不欣乐。设有信者，为众弃捐，不见恭敬。所入郡国县邑墟聚，诸人忽笑。所以者何 现代汉语译本 阿难又问：‘世尊！现在这些站在佛前的比丘，都怀着坚定的信仰和奉行佛法的念头，他们追求八正道，希望达到往来、不还、无著、声闻缘觉的境界。这些人会发大乘菩提心吗？’ 世尊回答说：‘这些人懈怠懒惰，心智迟钝，没有开阔的胸襟，难以教化。 他们怠慢懈怠，不求上进，心思只在衣食上，不学习深奥的佛法，只贪图佛法的利益。他们热衷于世俗的活动，被八种迷惑所困扰，心神不定，诸根不稳。他们放纵自己的心，骄傲自大。他们执着于身体和寿命，不肯舍弃各种缺点，犯戒贪婪嫉妒。他们想要求得佛法，却总是跟从恶友，喜欢邪知邪见，不肯接受正法。他们不修习无上的智慧，顺从外在的诱惑，贪图财色、衣食的享乐。从古至今，他们早起晚睡却不专心精进，违背了佛法的真谛；他们两舌、恶口、妄言、绮语，心怀恶意，互相争斗；他们执着于罪福，不相信空、无相、无愿的佛法。他们不理解一切行为的无生无灭，不明白一切法都是虚幻的，这就是他们的情况。’ 这时，佛陀沉默不语，没有再说什么。 贤者阿难承蒙佛陀的威神力，问文殊师利菩萨说：‘为什么世尊沉默不语呢？’ 文殊师利菩萨回答说：‘在末法时代的五浊恶世，人们的根性就是这样，不相信深奥的佛法，所以佛陀才保持沉默。’ 阿难又问：‘难道就没有一个相信的人吗？’ 文殊师利菩萨回答说：‘相信的人很少。譬如阿难，明智的人很少，愚昧的人很多。这是为什么呢？因为他们不喜欢修行，所以不能理解佛法。阿难，听闻这个法的人很少有欢喜的，大多不乐意接受。即使有相信的人，也会被大众抛弃，得不到尊敬。他们所到的城镇乡村，人们都会嘲笑他们。这是为什么呢？’
English
English version Ananda then asked: 'World Honored One! These Bhikshus standing before the Buddha, all hold faith and the intention to uphold the Dharma, seeking the Eightfold Path, hoping to attain the states of Stream-enterer, Once-returner, Non-returner, Arhat, and Pratyekabuddha. Will these individuals generate the Bodhi mind of the Great Vehicle?' The World Honored One replied: 'These individuals are lazy and negligent, their minds are dull, they lack a broad mind, and are difficult to teach. They are slow and lazy, not striving forward, their minds are only on clothing and food, they do not study the profound Dharma, but only crave the benefits of the Dharma. They are keen on worldly activities, troubled by the eight kinds of delusions, their minds are unsettled, and their senses are unstable. They indulge their minds, are arrogant and conceited. They are attached to the body and life, unwilling to abandon their various faults, violating precepts, and being greedy and jealous. They wish to seek the Dharma, but always follow bad friends, liking wrong views, and unwilling to accept the true Dharma. They do not cultivate the supreme wisdom, follow external temptations, and crave wealth, beauty, and the pleasures of clothing and food. From ancient times until now, they wake up early and go to bed late, but do not focus on diligent practice, violating the true meaning of the Dharma; they engage in double-tongued speech, harsh words, false speech, and embellished language, harboring malicious intent, and fighting with each other; they are attached to sin and merit, and do not believe in the Dharma of emptiness, signlessness, and wishlessness. They do not understand the non-arising and non-ceasing of all actions, and do not understand that all dharmas are illusory, this is their situation.' At this time, the Buddha remained silent and did not say anything more. The Venerable Ananda, empowered by the Buddha's spiritual might, asked Manjushri Bodhisattva: 'Why is the World Honored One silent?' Manjushri Bodhisattva replied: 'In the latter days of the five turbid ages, people's nature is like this, they do not believe in the profound Dharma, therefore the Buddha remains silent.' Ananda then asked: 'Are there no believers at all?' Manjushri Bodhisattva replied: 'Those who believe are few. For example, Ananda, the wise are few, and the ignorant are many. Why is this? Because they do not like to practice, therefore they cannot understand the Dharma. Ananda, those who hear this Dharma rarely rejoice, and most are unwilling to accept it. Even if there are believers, they will be abandoned by the masses and will not receive respect. In the towns and villages they go to, people will laugh at them. Why is this?' -------------------------------------------------------------------------------- ？宿罪由致，阴盖所覆，本功德薄。”