Chinese
文殊答曰：“为受者施，能亲顺者，彼则毕净，能逮此义，尔乃净毕；其不亲、不受、不逮此义，不念、不修、不惟，谁受？谁为亲近？谁能净毕？尔乃正净，此应咨嗟为真众祐，一切诸法究竟悉空无所生慧，是为尽畅清净众祐。凡夫之士能毕众祐，罗汉不能。所以者何？凡夫之士能受亲近，还致识别，惟念精思：‘吾曾咨受，惟察奉行。’能施能慕，则能净毕。云何净毕？周旋往来，没复还生，所生之处，净洗诸根。阿罗汉者，无有阴种诸入之义，不能周旋，何能净毕！谁净毕者？其受分卫福布施主，净三品场，然后受食。何谓三品？一、不得我亦无受者，二、不得施者亦无所授，三、不得周旋生死处所及净毕竟。是为三。如是净者，无所净毕。是故，天子！吾说斯言：‘饮食被服三千大千世界所有，皆能净毕无微翳碍。是为处世真正众祐，乃为出家名曰沙门。’” 文殊师利复谓善住意：“求出家者，吾当告语：‘若欲出家为沙门者，仁族姓子！不处闲居，不在人间，无远无近，不起不灭，不独一己，不处大众，不在会中，不处屏处，不行乞丐，不就人请，不着弊衣五纳之服，不着居家白衣之服，不处旷野、不在居室，不慕少求亦不多求，不知止足亦无不足，亦无 现代汉语译本：有人问：‘文殊菩萨！你现在为谁说这些道理呢？’ 文殊菩萨回答说：‘为那些能够接受教诲、能够亲近并顺从教诲的人说。他们能够彻底清净，能够领悟这些道理，这样才能达到真正的清净。那些不亲近、不接受、不领悟这些道理的人，不思念、不修行、不思考的人，谁会接受教诲呢？谁会亲近教诲呢？谁又能达到彻底的清净呢？只有那些真正清净的人，才应该被赞叹为真正的福田，因为他们领悟到一切诸法究竟都是空性，没有生起智慧的地方，这才是彻底畅达的清净福田。凡夫俗子能够成就这样的福田，而罗汉却不能。为什么呢？因为凡夫俗子能够接受教诲并亲近教诲，还能反思辨别，并精进思考：‘我曾经接受过教诲，我应该观察并奉行。’他们能够布施，能够仰慕，这样才能达到彻底的清净。如何达到彻底的清净呢？就是在生死轮回中往来，在所生之处，能够清净洗涤诸根。而阿罗汉，因为没有阴种和诸入的道理，不能在轮回中往来，又怎么能达到彻底的清净呢？谁能达到彻底的清净呢？就是那些接受分卫（乞食）的福报，布施给施主，清净三品场地，然后才接受食物的人。什么是三品呢？第一，不执着于‘我’，也没有接受者；第二，不执着于施者，也没有所施之物；第三，不执着于生死轮回的处所，以及彻底的清净。这就是三品。像这样清净的人，才是真正达到无所清净的清净。所以，天子！我才说：‘饮食和衣服，即使是三千大千世界所有的，都能彻底清净，没有丝毫的障碍。’这才是处世的真正福田，也是出家被称为沙门的原因。’ 文殊师利菩萨又对善住意说：‘对于那些寻求出家的人，我应当告诉他们：‘如果想要出家成为沙门，善男子！不要住在闲静的地方，也不要住在人间，不要离得太远，也不要离得太近，不要生起，也不要灭去，不要独自一人，也不要处在大众之中，不要在集会中，也不要在僻静处，不要去乞讨，也不要接受别人的邀请，不要穿破旧的衣服，也不要穿在家人的白衣，不要住在旷野，也不要住在居室，不要贪求少，也不要贪求多，不知道止足，也没有不足，也没有……’
English
English version: Someone asked: 'Manjushri, for whom are you speaking these teachings now?' Manjushri replied: 'I speak for those who can receive the teachings, who can approach and follow them. They can achieve complete purity, and they can grasp these principles, thus attaining true purity. Those who do not approach, do not receive, do not grasp these principles, do not contemplate, do not practice, do not reflect, who will receive the teachings? Who will approach the teachings? Who can achieve complete purity? Only those who are truly pure should be praised as true fields of merit, because they understand that all dharmas are ultimately empty, and there is no place where wisdom arises. This is the thoroughly clear and pure field of merit. Ordinary people can achieve such a field of merit, but Arhats cannot. Why? Because ordinary people can receive the teachings and approach them, and they can reflect and discern, and diligently think: ‘I have received the teachings, I should observe and practice them.’ They can give and they can admire, thus they can achieve complete purity. How to achieve complete purity? It is to go back and forth in the cycle of birth and death, and in the place of birth, to purify and cleanse the senses. But Arhats, because they do not have the principle of the seeds of the skandhas and the entrances, cannot go back and forth in the cycle of birth and death, how can they achieve complete purity? Who can achieve complete purity? It is those who receive the merit of alms-begging, give to the donors, purify the three kinds of fields, and then receive food. What are the three kinds? First, not being attached to ‘I’ and there is no receiver; second, not being attached to the giver and there is nothing to give; third, not being attached to the place of the cycle of birth and death, and to complete purity. These are the three kinds. Those who are pure in this way are truly achieving purity without anything to be purified. Therefore, O son of heaven! I say: ‘Food and clothing, even if they are all that exists in the three thousand great thousand worlds, can be completely purified without any obstruction.’ This is the true field of merit in the world, and this is why those who leave home are called Shramanas.’ Manjushri further said to Good Dwelling Mind: 'For those who seek to leave home, I should tell them: ‘If you want to leave home to become a Shramana, good son! Do not dwell in a quiet place, nor in the human world, do not be too far, nor too near, do not arise, nor cease, do not be alone, nor in the midst of a crowd, not in a gathering, nor in a secluded place, do not go begging, nor accept invitations, do not wear ragged clothes, nor the white clothes of householders, do not dwell in the wilderness, nor in a dwelling, do not crave little, nor crave much, do not know contentment, nor be discontent, nor...’ --------------------------------------------------------------------------------
Chinese
有行亦无不行，不在限节亦无中适，不智不愚不慧不闇，行空如此，乃曰备悉。其计我身举动进退，若处闲居，当行分卫，察己聪慧，不离于明。’如是，天子！此辈伴党，不达正真睹空慧义，是为发起，心有所存。所以者何？于彼如此希求望想，多所著念，尚无有身，何况他人。诸法归空，慧了无生，安复欲得，限节功勋，独处致耶？未之有也！是故，天子！其能如是节限平等，所修行者不求望想，吾乃谓彼知大限节。若使，天子！节淫怒痴，了于三界、五阴、四大诸种众，入此无极，节而知止足，不受、不舍，不以修行亦无不行，无调不调，不寂然，不令尽，其能限节如是法者，不与三界而合同尘，彼乃名曰知限节者，所止清净，为无所处，悉无所著。复次，天子！如来具戒。若有人来，欲备禁者，吾当为说。若，族姓子！不知苦谛，不断习谛，不证尽谛，不奉行道，如是行者能正谛见。所以者何？真正谛者，无有苦谛，无有断习，无习不习，亦无有尽，不为尽证，亦无有道，无所由行。设族姓子不奉四意止，乃为平等。所以者何？计无有意亦无所念，不求诸法是为己身。所建意止，其无有意、无所念者，彼无身痛、无心无法，当何所畏？有异难乎？若不奉行四意止者，是为备成清白之法。所以者何？清白法者， 现代汉语译本： ‘有行为，也无不行为；不在限制，也无适中；不智，不愚，不慧，不暗；行为空性如此，才叫做完备知晓。他们计较我身举动进退，如果处在闲居，应当行乞食，观察自己的聪慧，不离于明。’像这样，天子！这些人结成朋党，不通达真正见到空性的智慧之义，这是因为他们发起心有所执着。为什么呢？因为他们如此希求盼望，多有执念，尚且没有自身，何况他人。诸法归于空性，智慧了知无生，又怎么会想要得到限制的功勋，独自达到呢？没有这样的道理！所以，天子！如果能够像这样限制平等，所修行者不求盼望，我就说他们知道大的限制。如果，天子！节制淫欲、嗔怒、愚痴，了知三界、五阴、四大等各种众生，进入这无极之境，节制而知止足，不接受，不舍弃，不以修行也不以不修行，无调伏也无不调伏，不寂静，也不令其灭尽，能够限制这些法的人，不与三界同流合污，他们才叫做知道限制的人，所止之处清净，因为无所执着，完全没有执着。再说，天子！如来具足戒律。如果有人来，想要准备受持戒律，我应当为他们解说。如果，善男子！不知道苦谛（dukkha satya，关于苦的真理），不断除集谛（samudaya satya，关于苦的起因的真理），不证得灭谛（nirodha satya，关于苦的止息的真理），不奉行道谛（marga satya，关于达到苦的止息的道路的真理），像这样修行的人能够正确地见到真谛。为什么呢？真正的真谛，没有苦谛，没有断除集谛，没有集谛也没有不集谛，也没有灭谛，不为灭谛所证，也没有道谛，没有所由而行。假设善男子不奉行四意止（四念住，smrti-upasthana），就达到了平等。为什么呢？因为计较没有意念也没有所念，不求诸法是为己身。所建立的意止，如果无意念、无所念，他们就没有身体的痛苦、没有心也没有法，应当畏惧什么呢？还有什么困难呢？如果不奉行四意止，就成就了清白之法。为什么呢？清白之法，
English
English version: 'There is action, and also no action; not in limitation, and also no moderation; not wise, not foolish, not intelligent, not ignorant; action is empty like this, then it is called complete knowledge. They calculate my body's movements, advancing and retreating, if in seclusion, they should go for alms, observe their own intelligence, not departing from clarity.' Like this, O Son of Heaven! These people form groups, not understanding the true meaning of seeing the wisdom of emptiness, this is because they initiate a mind with attachments. Why is that? Because they have such desires and hopes, many attachments, not even having a self, how much less others. All dharmas return to emptiness, wisdom knows no birth, how could they want to obtain limited merits, to achieve it alone? There is no such reason! Therefore, O Son of Heaven! If one can limit equally like this, those who practice do not seek or hope, I say they know the great limitation. If, O Son of Heaven! one controls lust, anger, and ignorance, understands the three realms, the five aggregates, the four great elements, and all kinds of beings, enters this limitless state, controls and knows contentment, neither accepting nor abandoning, neither by practice nor by non-practice, neither taming nor not taming, neither being silent nor causing it to cease, those who can limit these dharmas, not mixing with the dust of the three realms, they are called those who know limitation, their dwelling is pure, because there is no attachment, completely without attachment. Furthermore, O Son of Heaven! The Tathagata is fully endowed with precepts. If someone comes, wanting to prepare to uphold the precepts, I should explain it to them. If, O son of a good family! one does not know the truth of suffering (dukkha satya), does not cut off the truth of the origin of suffering (samudaya satya), does not realize the truth of the cessation of suffering (nirodha satya), does not practice the truth of the path to the cessation of suffering (marga satya), those who practice like this can correctly see the true truth. Why is that? The true truth, there is no truth of suffering, no cutting off the truth of the origin of suffering, no origin of suffering and no non-origin of suffering, also no truth of cessation, not realized by the truth of cessation, also no truth of the path, no way to practice. Suppose a son of a good family does not practice the four foundations of mindfulness (smrti-upasthana), then he achieves equality. Why is that? Because calculating there is no intention and no thought, not seeking dharmas is for oneself. The established foundations of mindfulness, if there is no intention, no thought, they have no bodily pain, no mind, and no dharma, what should they fear? Is there any difficulty? If one does not practice the four foundations of mindfulness, then one achieves the pure dharma. Why is that? The pure dharma, --------------------------------------------------------------------------------
Chinese
无有不善处在其前，亦无善法，不断不起。不断不起者，是为名曰平等真正安谛之义，其逮平等，尔乃名曰平等之行。若，族姓子！不行四神足无有放逸，行四等心、五根、五力及七觉意、八种道者，若等奉行三十七品道义之法，不举不下，无言无说，是谓行道。若，族姓子！志三十七道品之法，于诸音声从贤圣教不随水流，若能精修遵其所行，不知诸法亦不造证。所以者何？所可言曰三十七品道类之法，假有字耳，观其假名，因望想生。计其相者，亦无有相，为水所漂，因致周旋，其周旋者无所施害。除此名已，则无所得，犹如观察此三十七道品之法，亦无所除。” 天子复问文殊师利：“何谓比丘慕于修行，而独宴处？” 文殊答曰：“假使分别诸法一等一种门相者，譬如虚空，悉无所行，皆无众生，是谓修行。又修行者，不处今世、不由后世，在于三世皆无所行，至一切法，亦无所行，悉了诸法虚伪无实，是谓修行。其修行者，则于诸法无双无只，无应不应，是谓修行。” 时彼众会无央数人，心怀沉吟，悉生疑结：“此为何谓？当奉何行？何因申畅？如来、至真、等正觉，演三脱门，得至泥洹，若能造证三十七道品之法，致灭度矣！文殊师利今者所说，将无倒教乱法之兆？” 文殊 现代汉语译本：没有不善之处在其之前，也没有善法，既不中断也不生起。既不中断也不生起，这被称为平等真正安谛（an谛，真理）的意义，达到平等，才被称为平等的行为。如果，善男子！不修行四神足（四种禅定力量）而没有放逸，修行四等心（慈、悲、喜、舍）、五根（信、精进、念、定、慧）、五力（信力、精进力、念力、定力、慧力）以及七觉意（择法、精进、喜、轻安、念、定、舍）、八种道（正见、正思惟、正语、正业、正命、正精进、正念、正定），如果能够奉行三十七品道义之法，不举高也不贬低，无言无说，这才是修行。如果，善男子！立志于三十七道品之法，对于各种声音，从贤圣的教导而不随波逐流，如果能够精进修行并遵循所行，既不认知诸法也不造作证悟。为什么呢？所说的三十七品道类之法，只是假借文字而已，观察其假名，因妄想而生。计较其相状，也是没有相状的，像被水漂流，因缘而周旋，其周旋也没有任何损害。除去这个名称，就没有什么可以得到的，就像观察这三十七道品之法，也没有什么可以去除的。 天子又问文殊师利（Manjusri，菩萨名）: ‘什么是比丘（bhiksu，佛教出家男众）向往修行，而独自静处？’ 文殊回答说：‘如果分别诸法为一等一种门相，就像虚空一样，没有任何行为，都没有众生，这才是修行。又修行的人，不处在今世，也不由后世，在过去、现在、未来三世都没有任何行为，对于一切法，也没有任何行为，完全了解诸法虚伪不实，这才是修行。修行的人，对于诸法没有双重也没有单独，没有应该也没有不应该，这才是修行。’ 当时在场的无数人，心中沉思，都产生了疑惑：‘这是什么意思？应当奉行什么？如何才能阐明？如来（Tathagata，佛的称号）、至真、等正觉（Sammasambuddha，佛的称号），演说三解脱门（空、无相、无愿），可以达到涅槃（Nirvana，佛教的最高境界），如果能够造作证悟三十七道品之法，就可以达到灭度！文殊师利现在所说的，难道不是颠倒教法、扰乱佛法的征兆吗？’