Chinese
法，无所断绝，则住无本；其住无本，游于法界而不动转；其于法界无所动者，则不得心；其不得心，不愿出家；其不愿出家，则不发心为沙门也。其不发心为沙门者，则无所生；其无所生，则尽众苦；其尽众苦，则究竟尽；其究竟尽，则无所尽；无所尽者，则不可尽；其不可尽，此无所行。天子解是，当为其人解如此义，其诣我所求欲出家，语族姓子：‘勿得发心作沙门也。’所以者何？心本无起，便离闇冥。” 文殊师利复谓善住意：“假使有人来诣我所求欲出家，吾当为说：‘卿族姓子！不除须发，乃为善备沙门之业。’” 善住意问文殊师利：“所言何谓？” 文殊答曰：“如来说法，无所除去，亦无所坏。” 又问：“何所不除？” 答曰：“不除于色，亦无所坏，不除痛、想、行、识，亦无所坏。假使念言：‘我除须发。’则住吾我，计己有身；不计吾我，不自贪身，则平等见也。贪着己身，乃计须发，则成众生。想念除去，其不得我，不得他人，不我不彼，则无吾我；其无吾我，不计有身，则除须发。无思无想，其无思想，无应不应，不住若干；其不住若干，则无言教；其无言教，无进不进，无双无只，不贪己身，不被袈裟。其袈裟者(晋言无秽垢)，其无秽垢则无所 现代汉语译本 法，如果没有任何断绝，就安住于无本的状态；安住于无本，就能在法界中游走而不动摇；在法界中不动摇，就不会执着于心；不执着于心，就不会想要出家；不想要出家，就不会发心成为沙门（佛教出家修行者）。不发心成为沙门，就不会有生；没有生，就能彻底消除众苦；彻底消除众苦，就达到究竟的解脱；达到究竟的解脱，就没有什么需要再消除的；没有什么需要消除的，就无法被穷尽；无法被穷尽，这就是无所作为的境界。天子如果理解了这个道理，就应当为那些想要出家的人解释这个道理，告诉他们：‘不要发心成为沙门。’为什么呢？因为心本来就没有生起，这样就能远离黑暗和迷惑。 文殊师利（Manjusri，佛教菩萨，象征智慧）又对善住意（Sudhriti，菩萨名）说：‘如果有人来我这里想要出家，我应当对他说：‘你这位族姓子！不剃除须发，才是真正具备了沙门的修行。’ 善住意问文殊师利：‘您这话是什么意思呢？’ 文殊回答说：‘如来（Tathagata，佛的称号）说法，没有什么是需要去除的，也没有什么是需要破坏的。’ 善住意又问：‘什么是不需要去除的呢？’ 文殊回答说：‘不去除色（rupa，物质现象），也没有什么需要破坏的；不去除痛（vedana，感受）、想（samjna，知觉）、行（samskara，意志）、识（vijnana，意识），也没有什么需要破坏的。如果有人想：‘我去除须发。’那就执着于‘我’，认为自己有身体；如果不执着于‘我’，不贪恋自己的身体，就能平等地看待一切。如果贪恋自己的身体，就会执着于须发，那就成了众生。如果想念着要去除什么，就得不到‘我’，得不到他人，不执着于‘我’和‘彼’，就没有‘我’；没有‘我’，就不会执着于身体，这样就等于去除了须发。没有思虑，没有想法，没有应该或不应该，不执着于任何事物；不执着于任何事物，就没有言语教诲；没有言语教诲，就没有前进或不前进，没有双重或单一，不贪恋自己的身体，不执着于袈裟（kasaya，佛教僧侣的法衣）。袈裟的意思是无垢，无垢就没有什么可以执着的。
English
English version If the Dharma has no severance, then it abides without a basis; abiding without a basis, it wanders in the Dharma realm without moving or turning; if one does not move in the Dharma realm, then one does not grasp the mind; if one does not grasp the mind, one does not desire to leave home; if one does not desire to leave home, then one does not aspire to become a Sramana (Buddhist renunciate). If one does not aspire to become a Sramana, then there is no birth; if there is no birth, then all suffering is exhausted; if all suffering is exhausted, then one reaches ultimate exhaustion; if one reaches ultimate exhaustion, then there is nothing to exhaust; if there is nothing to exhaust, then it cannot be exhausted; if it cannot be exhausted, this is the state of no action. If a celestial being understands this, he should explain this meaning to those who seek to leave home, saying: ‘Do not aspire to become a Sramana.’ Why? Because the mind originally has no arising, and thus one departs from darkness and confusion. Manjusri (a Bodhisattva symbolizing wisdom) then said to Sudhriti (a Bodhisattva): ‘If someone comes to me seeking to leave home, I should say to him: ‘O son of a noble family! Not removing your beard and hair is truly the proper practice of a Sramana.’ Sudhriti asked Manjusri: ‘What do you mean by that?’ Manjusri replied: ‘The Tathagata (a title for the Buddha) teaches the Dharma, there is nothing to remove, nor is there anything to destroy.’ He further asked: ‘What is it that is not to be removed?’ Manjusri replied: ‘Not removing form (rupa, material phenomena), nor is there anything to destroy; not removing feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), nor is there anything to destroy. If one thinks: ‘I will remove my beard and hair,’ then one clings to ‘I’ and considers oneself to have a body; if one does not cling to ‘I’, and does not crave one's own body, then one sees equally. If one craves one's own body, then one clings to beard and hair, and thus becomes a sentient being. If one thinks of removing something, one does not attain ‘I’, does not attain others, does not cling to ‘I’ or ‘that’, then there is no ‘I’; if there is no ‘I’, one does not cling to having a body, and thus one removes beard and hair. Without thought, without idea, without should or should not, not clinging to anything; not clinging to anything, there is no verbal teaching; without verbal teaching, there is no advancing or not advancing, no duality or singularity, not craving one's own body, not clinging to the kasaya (Buddhist monastic robe). The kasaya means without defilement, and without defilement there is nothing to cling to. --------------------------------------------------------------------------------
Chinese
有，其无所有则无所住，其无所住则为旷然。其旷然者，乃为出家。” 善住意天子复问文殊：“所言思念，其思念者为何谓也？” 文殊答曰：“等于诸法，无形无名，愚戆凡夫之所兴念，多所望想。故世尊曰：‘其于诸法无所兴造，亦无损耗，是谓思念。’” 又问：“何所兴造？” 答曰：“天子！当平等度，以度平等，其于诸法无得不得，亦无所逮，不审不行亦无不行，于此诸法不兴等住，不想吾我，亦复不着人、寿命、识。众生可意，断灭计常，阴种诸入，想佛法众，亦复不念是戒是毁，尘劳颠倒造立果证，望想求度，道迹往来，不还无著，望想缘觉，猗着正觉，是善是恶，是罪是福，是为穿漏、是无有漏，是为俗业、是度世业，是则有为、是则无为，是则为空、无想、无愿，是明无明，是为解脱，是为离欲，是为生为死，是为灭度。兴造如此若干种想，如是行法修道若斯，愚戆凡夫之所念也，贡高自大痴夫所为也。是等为魔及与官属所见阴盖，是故如来为此党类演出言辞，令除须发，去于五阴，奉修五品，戒定慧，解度知见品。” 于是善住意天子赞文殊师利：“善哉，善哉！快说此言，如仁者教。” 文殊师利复谓善住意：“假使有人来求出家，吾当谓言：‘若 现代汉语译本：有的，如果他没有任何执着，就不会有任何停留；如果没有停留，那就是空旷自在。这种空旷自在，就是出家。 善住意天子又问文殊菩萨：‘所说的思念，它的含义是什么呢？’ 文殊菩萨回答说：‘思念等同于诸法，没有形状，没有名称，愚昧无知的凡夫所产生的思念，大多是期望和想象。所以世尊说：‘对于诸法，既不产生任何造作，也没有任何损耗，这才是思念。’ 又问：‘什么是造作呢？’ 回答说：‘天子！应当平等看待一切，以平等之心对待平等，对于诸法既没有得到也没有失去，也没有任何执着，不执着于审视，也不执着于不审视，对于这些诸法不产生任何执着，不执着于‘我’，也不执着于人、寿命、识。众生所执着的，断灭和常住的见解，五阴、十二入，对佛法僧的执着，也不执着于戒律和毁犯，尘世的烦恼和颠倒，建立果位和证悟，期望和想象，追求解脱，修行道迹，往来，不还，无所执着，期望缘觉，执着于正觉，是善是恶，是罪是福，是有漏还是无漏，是世俗的业还是出世的业，是有为还是无为，是空、无想、无愿，是明还是无明，是解脱还是离欲，是生还是死，是灭度。产生如此种种的执着，像这样修行佛法，愚昧无知的凡夫才会这样想，贡高自大、愚痴的人才会这样做。这些都是魔及其眷属所见的障碍，所以如来为这些人演说佛法，让他们剃除须发，舍弃五阴，奉行五品，戒定慧，解脱知见。’ 于是，善住意天子赞叹文殊师利菩萨：‘说得好啊，说得好啊！您说的话真是太好了，就像您教导的那样。’ 文殊师利菩萨又对善住意天子说：‘如果有人来求出家，我应当对他说：‘如果’
English
English version: If there is, if he has no attachments, then he will have no dwelling; if there is no dwelling, then it is vast and free. This vast freedom is what it means to leave home. The son of the gods, Good Dwelling Mind, then asked Mañjuśrī, 'What is meant by the term 'thinking'?' Mañjuśrī replied, 'Thinking is equal to all dharmas, without form or name. The thoughts that arise in foolish ordinary people are mostly expectations and imaginings. Therefore, the World Honored One said, 'Regarding all dharmas, neither creating nor diminishing anything, this is what is meant by thinking.' He further asked, 'What is creating?' Mañjuśrī replied, 'Son of the gods! One should view all things equally, with an equal mind, and regarding all dharmas, there is neither gain nor loss, nor any attachment. One does not cling to examining or not examining, and regarding these dharmas, one does not cling to any dwelling, nor to the idea of 'I', nor to person, lifespan, or consciousness. The attachments of sentient beings, the views of annihilation and permanence, the five aggregates, the twelve entrances, the attachment to the Buddha, Dharma, and Sangha, nor to the precepts and violations, the defilements and delusions of the world, establishing results and enlightenment, expectations and imaginings, seeking liberation, practicing the path, coming and going, non-returning, without attachment, expecting a Pratyekabuddha, clinging to perfect enlightenment, good and evil, sin and merit, whether there is outflow or no outflow, whether it is worldly karma or transcendent karma, whether it is conditioned or unconditioned, whether it is emptiness, no thought, no wish, whether it is light or darkness, whether it is liberation or detachment, whether it is birth or death, whether it is extinction. To generate such various attachments, to practice the Dharma and cultivate the path in this way, is what foolish ordinary people think, and what arrogant and ignorant people do. These are the obstacles seen by Mara and his retinue. Therefore, the Tathagata expounds the Dharma for these people, causing them to shave their heads and beards, abandon the five aggregates, practice the five virtues, precepts, concentration, wisdom, liberation, and knowledge and vision.' Then, the son of the gods, Good Dwelling Mind, praised Mañjuśrī, 'Excellent, excellent! You have spoken well, just as you have taught.' Mañjuśrī then said to Good Dwelling Mind, 'If someone comes seeking to leave home, I should say to him, 'If' --------------------------------------------------------------------------------
Chinese
族姓子不受具戒，尔乃是卿善备出家。’” 又问文殊：“此言何谓？” 答曰：“于善住意，所趣云何？何谓具戒？具戒有二：一、正真戒，二、邪伪戒。何谓邪伪？若堕颠倒。何谓颠倒？受吾我人倚于寿命，缚着断灭而计有常；或堕邪见，荒淫怒痴，贪欲贡高而怀自大；或于欲界色无色界而念所受，驰逸望想，堕于起灭，证明邪迹，不别善恶宜便之法，演狂悖言不识所趣，堕于无明住众邪见。如是法教，背于正律名之为邪。所以者何？道空平等，其平等者，菩萨所行尚不为退。假使，天子！不堕恶友，不解所归，坚固之要，于诸所受，受不当受而行驰骋，是谓邪戒。若问年岁及所修行，而反从人受信施食；又从异人出家为沙门者，求其迎逆稽首礼节，不能除灭淫怒痴冥，是为邪戒。何谓正戒？假使修正不想平等，是谓正戒；一切诸法解之如空、无想、无愿，是谓正戒；于三脱门而不造证，奉行审谛，无想不想、无应不应，是谓正戒。” 文殊师利告善住意：“设使处淫怒痴无明恩爱，堕于贪身六十二见，或四颠倒、三品恶行、八邪九恼、九神止处、十不善业，虽在其中而无所著，是谓正戒。譬如一切万物百谷草木众药所生，皆因地出，而得长养，其地坦然无所念置，亦不念言：‘我所茂盛。’ 现代汉语译本：‘如果一个出身高贵的人没有受过具足戒，那么你就是一位善于准备出家的贤者。’ 又问文殊：‘这话是什么意思？’ 文殊回答说：‘对于善住意，你所追求的是什么？什么是具足戒？具足戒有两种：一是真正的戒律，二是虚假的戒律。什么是虚假的戒律？就是堕入颠倒。什么是颠倒？就是执着于自我、他人、寿命，被断灭的观念束缚，却认为有常；或者堕入邪见，沉溺于淫欲、愤怒、愚痴，贪婪、傲慢而自以为是；或者对于欲界、色界、无色界的感受念念不忘，放纵欲望，妄想纷飞，堕入生灭之中，证明邪恶的行迹，不能分辨善恶和适宜的方法，说出狂妄悖谬的话，不明白自己所追求的目标，堕入无明，执着于各种邪见。像这样的教法，背离了正律，就称为邪。为什么呢？道是空性平等的，这种平等，菩萨修行尚且不会退转。假设，天子！不结交恶友，不理解最终的归宿，不坚定自己的信念，对于所接受的，接受了不该接受的，而放纵自己的行为，这就是所谓的邪戒。如果问他的年龄和修行，反而从别人那里接受供养；又从其他人那里出家为沙门，却要求别人迎接他、向他顶礼，不能消除淫欲、愤怒、愚痴的黑暗，这就是邪戒。什么是正戒？假设修行时没有执着于平等，这就是正戒；一切诸法都理解为空性、无想、无愿，这就是正戒；对于三解脱门不执着于证悟，奉行审慎谛实的修行，无想无不想、无应无不应，这就是正戒。’ 文殊师利告诉善住意：‘假设一个人身处淫欲、愤怒、愚痴、无明、恩爱之中，堕入贪恋身体的六十二种见解，或者四种颠倒、三种恶行、八种邪见、九种烦恼、九种神止之处、十种不善业，虽然身处其中却不执着，这就是正戒。譬如一切万物、百谷、草木、各种药物的生长，都因大地而生，并得到滋养，而大地坦然，没有任何念头，也不认为：‘我使它们茂盛。’