English
English version: 'If a person of noble lineage has not received the full precepts, then you are a wise one well-prepared for renunciation.' Then, he asked Manjushri, 'What does this mean?' Manjushri replied, 'For the one with good intention, what is it that you seek? What are the full precepts? There are two kinds of full precepts: one is the true precepts, and the other is the false precepts. What are the false precepts? It is to fall into delusion. What is delusion? It is to cling to self, others, and lifespan, bound by the idea of annihilation, yet believing in permanence; or to fall into wrong views, indulging in lust, anger, and ignorance, being greedy, arrogant, and self-important; or to be mindful of the sensations of the desire realm, the form realm, and the formless realm, indulging in desires, letting the mind wander, falling into arising and ceasing, proving false traces, unable to distinguish between good and evil and appropriate methods, speaking wildly and absurdly, not understanding one's goal, falling into ignorance, and clinging to various wrong views. Such teachings, which go against the true precepts, are called false. Why is this so? The path is empty and equal, and this equality is something that even Bodhisattvas do not retreat from in their practice. Suppose, O prince! If one does not associate with bad friends, does not understand the ultimate destination, and is not firm in one's convictions, and in what one receives, receives what should not be received, and indulges in one's actions, this is called false precepts. If one is asked about one's age and practice, and instead receives offerings from others; and if one has renounced from others to become a Shramana, yet demands that others greet him and bow to him, and cannot eliminate the darkness of lust, anger, and ignorance, this is called false precepts. What are the true precepts? Suppose one practices without clinging to equality, this is called true precepts; understanding all dharmas as empty, without thought, and without desire, this is called true precepts; not clinging to enlightenment in the three doors of liberation, practicing with careful consideration, without thought and without non-thought, without response and without non-response, this is called true precepts.' Manjushri told Good Intention, 'Suppose a person is in the midst of lust, anger, ignorance, delusion, and attachment, falling into the sixty-two views of clinging to the body, or the four inversions, the three kinds of evil actions, the eight wrong views, the nine afflictions, the nine places of divine abidance, and the ten non-virtuous actions, yet is not attached to them, this is called true precepts. For example, all things, the hundred grains, grasses, trees, and various medicines that grow, all come from the earth and are nourished by it, and the earth is calm and has no thoughts, nor does it think, 'I make them flourish.' --------------------------------------------------------------------------------
Chinese
如是，天子！敢可成就至于大化，皆由戒立，具足成就建立道法三十七品，行者无想、法无所置，不念戒具其因成就与不成也，不着欲界色无色界，其不迷惑倚三界者，是谓具戒。若立禁戒为成等法，信为种法忍，志性清和，长育成道，建行如是，立笃信戒，便得成就三十七品道法之要也，是去来今现在佛声闻缘觉之具戒也，至三脱门，度诸出家而超越去。” 善住意曰：“甚善难及，文殊师利！快说具戒，能如是受具足戒者，则为正禁，非为邪业。” 文殊师利复谓善住意天子：“出家如是，具戒若此，教授所施备足如斯。设族姓子不发起戒，是为学戒。” 天子问曰：“此语何谓？” 文殊答曰：“一切诸法悉无所起，亦无所受；其有受戒，则受吾我，亦着三界，故生其中。于天子意所志云何，何谓为戒？” 答曰：“将护沙门二百五十。” 又问：“以何将护？” 答曰：“守身口意，名曰将护，二百五十备悉具禁，不为身行亦无所作。” “亦无当作，宁可恕当有处所乎？青黄白黑红紫色耶？所向方面？” 答曰：“无也。” 又问：“何故？” “无所有故！由是之故不可恕当。” 问曰：“何故？” 答曰：“无所行 现代汉语译本：是的，天子！能够成就达到伟大教化的，都是由于持戒而建立的。圆满成就建立道法三十七品（三十七道品，佛教修行的三十七种方法），修行者不执着于有想或无想，不执着于法，不执着于戒律是否圆满成就，也不执着于欲界、色界、无色界，不被三界所迷惑，这才是真正的持戒。如果把持戒看作是成就佛法的手段，以信心为种子，以忍辱为志向，心性清净平和，增长修道的力量，像这样修行，坚定地持戒，就能成就三十七道品的核心要义。这是过去、现在、未来诸佛、声闻（听闻佛法而修行的人）、缘觉（不依佛陀教导，自行悟道的人）所持的戒律，最终达到三解脱门（空、无相、无愿），度化所有出家之人，超越生死轮回。 善住意（菩萨名）说：‘太好了，文殊师利（菩萨名）！您说得真好，能这样受持具足戒的人，才是真正的禁戒，而不是邪恶的行为。’ 文殊师利又对善住意天子说：‘出家修行是这样的，持戒是这样的，教导和布施也应该这样完备。如果一个善男子不发起持戒的心，那他只是在学习戒律而已。’ 天子问道：‘这话是什么意思？’ 文殊答道：‘一切诸法本来就没有生起，也没有接受；如果执着于受戒，那就是执着于自我，也执着于三界，因此会生于其中。天子你认为如何？什么是戒？’ 天子答道：‘是守护沙门（出家修行的人）的二百五十条戒律。’ 文殊又问：‘用什么来守护？’ 天子答道：‘守护身、口、意，就叫做守护。二百五十条戒律全部具备，不为身体的行为所动，也没有任何造作。’ 文殊问：‘也没有任何造作，难道可以认为戒律有固定的处所吗？是青色、黄色、白色、黑色、红色、紫色吗？还是指向某个方向？’ 天子答道：‘没有。’ 文殊又问：‘为什么？’ 天子答道：‘因为一切都是空无所有，所以不能认为戒律有固定的处所。’ 文殊问：‘为什么？’ 天子答道：‘因为没有行为。’
English
English version: Yes, son of heaven! All that can achieve great transformation is established through precepts. Fully accomplishing the establishment of the thirty-seven factors of enlightenment (thirty-seven practices for Buddhist cultivation), the practitioner is free from thoughts of existence or non-existence, not attached to the Dharma, not attached to whether the precepts are fully accomplished, not attached to the desire realm, the form realm, or the formless realm, and not deluded by the three realms. This is what is called truly upholding the precepts. If one establishes precepts as a means to achieve enlightenment, with faith as the seed, with patience as the aspiration, with a pure and peaceful mind, growing the power of cultivation, practicing in this way, firmly upholding the precepts, one can achieve the core essence of the thirty-seven factors of enlightenment. These are the precepts upheld by the Buddhas, Sravakas (those who hear the Dharma and practice), and Pratyekabuddhas (those who attain enlightenment on their own) of the past, present, and future, ultimately reaching the three doors of liberation (emptiness, signlessness, wishlessness), liberating all who have left home, and transcending the cycle of birth and death. Good Dwelling Mind (a Bodhisattva) said, 'Excellent, Manjushri (a Bodhisattva)! You have spoken well about upholding the precepts. Those who can receive and uphold the complete precepts in this way are truly practicing restraint, not engaging in evil deeds.' Manjushri then said to the son of heaven, Good Dwelling Mind, 'Leaving home is like this, upholding the precepts is like this, and teaching and giving should also be complete in this way. If a son of a good family does not generate the mind to uphold the precepts, then he is merely learning the precepts.' The son of heaven asked, 'What does this mean?' Manjushri replied, 'All dharmas originally have no arising and no receiving; if one is attached to receiving precepts, then one is attached to self, and also attached to the three realms, thus being born within them. What do you think, son of heaven? What are precepts?' The son of heaven replied, 'They are the two hundred and fifty precepts that protect the Sramanas (those who have left home to practice).' Manjushri asked again, 'What is used to protect them?' The son of heaven replied, 'Protecting the body, speech, and mind is called protection. The two hundred and fifty precepts are all complete, not moved by the actions of the body, and without any fabrication.' Manjushri asked, 'Without any fabrication, can it be said that the precepts have a fixed location? Are they blue, yellow, white, black, red, or purple? Or do they point in a certain direction?' The son of heaven replied, 'No.' Manjushri asked again, 'Why?' The son of heaven replied, 'Because everything is empty and without substance, therefore it cannot be said that the precepts have a fixed location.' Manjushri asked, 'Why?' The son of heaven replied, 'Because there is no action.' -------------------------------------------------------------------------------- 故。”
Chinese
文殊又问：“其无所有，可名说乎？物如是不？” 报曰：“不能。” 文殊答曰：“是故，天子！当作斯观。所号禁戒不可奉受，此曰乐禁。为备戒德，其心清和，智慧通达，如是行者悉无所有，无能动者、永无所趣。戒无所获是真谛戒，不得心处是曰净心，不逮智慧是真智慧，心无所作不怀想念，其无所生是谓护心，戒具备悉。如是奉戒，智慧若斯，不得心处、不念禁戒、不逮智慧，若能晓了智慧无处，一切调和无有众疑，识解道教，不见诸法不善之义，其于诸法不见不善，则不受戒，其不受戒亦不毁禁。其欲学戒彼则须戒，其须戒者则不退还，其不退者彼名解脱，其解脱者则不合会，其不合会者彼则无漏，其无漏者则行平等，平等行者则无所得亦不受戒，是故诸法等如虚空，了虚无故。所以者何？其虚空者则无所行。是故，天子！学戒如此则无禁戒。彼所戒者，何所为戒？其不学戒，学戒当尔，则学于空。何谓为空？不乐身口，不慕其意，无染不染，是贤圣戒。如是住者，则无所住，其无所住，学平等戒。天子！又听。如是出家为沙门者，具戒若此禁戒之谓，其人假使饮食衣服三千大千世界其中所有，皆能净毕，所食之功多所救护，终不唐举，皆由如是净戒所致。” 天子又 现代汉语译本 所以如此。” 文殊菩萨又问：‘如果说它什么都没有，可以称之为存在吗？事物就是这样吗？’ 回答说：‘不能。’ 文殊菩萨答道：‘因此，天子！应当这样观察。所谓的禁戒不可执着奉行，这才是真正的乐于禁戒。为了具备戒律的功德，内心清净平和，智慧通达，像这样修行的人，一切都无所执着，没有什么能动摇他，永远没有所趋向。戒律没有所得才是真谛的戒律，心无所住才是清净的心，不执着于智慧才是真智慧，心中无所作为，不怀任何念头，无所生起才是守护心，戒律才算完备。像这样奉持戒律，智慧如此，心无所住，不执着于禁戒，不执着于智慧，如果能明白智慧无处可得，一切都调和，没有疑惑，理解佛法教义，不见诸法有不善的意义，对于诸法不见不善，就不会受戒，不受戒也不会毁坏禁戒。想要学习戒律的人必须持戒，必须持戒的人就不会退转，不退转的人就叫做解脱，解脱的人就不会执着，不执着的人就没有烦恼，没有烦恼的人就修行平等，修行平等的人就无所得也不受戒，所以诸法都像虚空一样，因为明白虚无的缘故。为什么呢？因为虚空是无所作为的。因此，天子！学习戒律如果这样，就没有禁戒。他所持的戒，是为了什么而持戒呢？不学习戒律，学习戒律应当如此，就是学习空性。什么是空性呢？不贪恋身口，不追求意念，无染无不染，这是贤圣的戒律。像这样安住，就没有所住，没有所住，就是学习平等戒。天子！再听。像这样出家为沙门的人，如果具备这样的戒律，所谓的禁戒，这个人即使饮食衣服，三千大千世界中所有的一切，都能清净地享用，所食的功德能救护很多人，最终不会白白浪费，都是因为这样的清净戒律所致。’ 天子又问：
English
English version Therefore.” Manjushri then asked: ‘If it has nothing, can it be called something? Is that how things are?’ The reply was: ‘It cannot.’ Manjushri answered: ‘Therefore, O prince! You should observe in this way. The so-called precepts should not be clung to and practiced; this is the true joy of precepts. In order to possess the merit of precepts, one’s mind should be pure and peaceful, and one’s wisdom should be penetrating. Those who practice in this way are not attached to anything, nothing can move them, and they never have any direction. The precepts without attainment are the true precepts, the mind without dwelling is the pure mind, not clinging to wisdom is true wisdom, the mind without action, without any thoughts, and without arising is the protection of the mind, and the precepts are complete. If one upholds the precepts in this way, with such wisdom, the mind does not dwell, one does not cling to the precepts, and one does not cling to wisdom. If one can understand that wisdom is nowhere to be found, everything is harmonious, there are no doubts, one understands the teachings of the Dharma, one does not see any unwholesome meaning in any Dharma, and one does not see any unwholesomeness in any Dharma, then one will not take precepts, and not taking precepts will not violate the precepts. Those who wish to learn the precepts must uphold the precepts, and those who must uphold the precepts will not regress. Those who do not regress are called liberated, those who are liberated will not cling, those who do not cling have no defilements, those who have no defilements practice equality, those who practice equality have no attainment and do not take precepts. Therefore, all Dharmas are like empty space, because they understand emptiness. Why is this? Because empty space is without action. Therefore, O prince! If one learns the precepts in this way, there are no precepts. What is the purpose of the precepts that one upholds? If one does not learn the precepts, learning the precepts should be like this, which is learning emptiness. What is emptiness? Not being attached to the body and mouth, not pursuing thoughts, without defilement or non-defilement, this is the precepts of the wise and holy. If one dwells in this way, there is no dwelling, and without dwelling, one learns the precepts of equality. O prince! Listen again. If a person who has left home to become a Shramana possesses such precepts, the so-called precepts, even if this person consumes food and clothing, everything in the three thousand great thousand worlds, they can be consumed purely, and the merit of what is consumed can protect many people, and ultimately it will not be wasted, all because of such pure precepts.’ The prince then asked: -------------------------------------------------------------------------------- 问：“今者，文殊！为谁说此？”