Chinese
法在心念者，诸佛世尊悉无所持。声闻、缘觉、诸菩萨等，亦复若兹，是故愚夫逮得总持。” 于是善住意天子问文殊师利：“如向者说不得总持，当以何意化于五趣？” 答曰：“其五趣者，无所为作。所以者何？吾以消除五趣终始，令其所趣不知处所。诸佛、缘觉、声闻所趣，愚戆凡夫所不能趣。所以者何？愚夫比数堕于生死，诸明智者消除诸趣，道迹亦然，不离生死，况于愚戆凡夫士乎！是故吾身，消除诸趣不得总持。所以者何？无所获致，当何持也！” 说是语时，彼众会中五百比丘诽谤此经而舍驰去，则以现身堕大地狱。 时，舍利弗报文殊师利：“且止！勿复演此深法，五百比丘闻之狐疑不肯顺入，自恣、骂詈，自谓尊豪，而舍驰走，诽谤心乱弘雅之典，则以现身堕大地狱。” 文殊报曰：“唯，舍利弗！莫有斯言，勿怀疑网，有计是非，勿怀犹预，不见有法堕地狱者，惟察诸法无诽谤者。所以者何？一切诸法悉无所生，属舍利弗而宣此辞，令吾休止，不说经典。假使族姓子、族姓女，依着吾我想人寿命，若江沙劫供养如来承事圣众，随其所安，皆给所乏，尽其形寿而不懈休；若有闻此如是像法深妙难解，一切世间所可希闻，空无相愿，憺怕寂寞，归于消灭，无起无灭， 现代汉语译本：如果法存在于心念之中，那么诸佛世尊就没有任何可以执持的东西。声闻、缘觉、诸菩萨等也是如此，因此愚笨的人反而能够获得总持（一种记忆和理解佛法的能力）。 这时，善住意天子问文殊师利：‘如果像您刚才所说，不能获得总持，那么应该用什么方法来教化五趣（地狱、饿鬼、畜生、人、天）的众生呢？’ 文殊师利回答说：‘这五趣实际上是无所作为的。为什么呢？因为我消除了五趣的起始和终结，使他们所去的方向都不知道在哪里。诸佛、缘觉、声闻所去的境界，是愚笨凡夫所不能到达的。为什么呢？因为愚夫总是不断地在生死中轮回，而明智的人则消除了诸趣，即使是修行道迹的人，也仍然没有脱离生死，更何况是愚笨的凡夫呢！因此，我自身消除了诸趣，所以不能获得总持。为什么呢？因为没有什么可以获得，又拿什么去执持呢！’ 当文殊师利说这些话的时候，在场的五百位比丘诽谤这部经典，然后舍弃而去，随即就现身堕入了大地狱。 这时，舍利弗对文殊师利说：‘请停止吧！不要再讲这种深奥的佛法了，这五百位比丘听了之后心生疑惑，不肯接受，反而放纵自己，谩骂，自以为尊贵，然后舍弃而去，诽谤这广大的经典，随即就现身堕入了大地狱。’ 文殊师利回答说：‘是的，舍利弗！不要说这样的话，不要心怀疑惑，不要计较是非，不要犹豫不决，要知道没有哪种法会使人堕入地狱，只有观察诸法，才能发现没有诽谤者。为什么呢？因为一切诸法都是无生的。舍利弗，你这样说，让我停止，不要再说经典。假设有善男子、善女人，执着于我、想、人、寿命这些概念，即使经过像恒河沙数那样多的劫数来供养如来，侍奉圣众，随他们所安，都给予他们所需要的，尽其一生都不懈怠；如果有人听闻到这种像法（佛法衰微时期）中深奥难解的教义，这是世间很少听闻的，空、无相、无愿，寂静无为，归于消灭，无生无灭，'
English
English version: If the Dharma resides in the mind, then all Buddhas, World Honored Ones, have nothing to hold onto. The Sravakas (hearers), Pratyekabuddhas (solitary realizers), and all Bodhisattvas are also the same. Therefore, foolish people can attain Dharani (a power of memory and understanding of the Dharma). Then, the Deva (god) Good Dwelling Mind asked Manjushri: ‘If, as you just said, one cannot attain Dharani, then what method should be used to teach the beings of the five realms (hell, hungry ghosts, animals, humans, and gods)?’ Manjushri replied: ‘These five realms are actually without action. Why is that? Because I have eliminated the beginning and end of the five realms, making it so that they do not know where they are going. The realms that Buddhas, Pratyekabuddhas, and Sravakas go to are not attainable by foolish ordinary people. Why is that? Because foolish people are always revolving in the cycle of birth and death, while wise people have eliminated the realms. Even those who practice the path have not yet escaped birth and death, let alone foolish ordinary people! Therefore, I myself have eliminated the realms, so I cannot attain Dharani. Why is that? Because there is nothing to attain, so what is there to hold onto!’ When Manjushri spoke these words, five hundred Bhikkhus (monks) in the assembly slandered this Sutra (scripture) and then abandoned it and left, and immediately they fell into the great hell in their present bodies. At this time, Sariputra said to Manjushri: ‘Please stop! Do not speak this profound Dharma any further. These five hundred Bhikkhus, after hearing it, have become doubtful and are unwilling to accept it. Instead, they indulge themselves, curse, consider themselves noble, and then abandon it and leave, slandering this vast scripture. Immediately, they fell into the great hell in their present bodies.’ Manjushri replied: ‘Yes, Sariputra! Do not say such things, do not harbor doubts, do not judge right and wrong, do not hesitate. Know that there is no Dharma that causes one to fall into hell. Only by observing all Dharmas can one discover that there are no slanderers. Why is that? Because all Dharmas are unproduced. Sariputra, by saying this, you are asking me to stop and not speak the Sutra. Suppose there are good men and good women who are attached to the concepts of self, thought, person, and lifespan. Even if they spend as many kalpas (eons) as the sands of the Ganges River to make offerings to the Tathagata (Buddha) and serve the Sangha (community), providing them with whatever they need, and never slacking off for their entire lives; if someone hears this profound and difficult-to-understand teaching of the Dharma in the Dharma-ending age, which is rarely heard in the world, the emptiness, signlessness, wishlessness, tranquility, and extinction, without arising or ceasing,’ --------------------------------------------------------------------------------
Chinese
无人寿命，无常苦空，非身之谊，若能得闻如是辈经，闻之诽谤，其族姓子及族姓女堕大地狱，在大地狱忽闻此经，寻便得出，辄信深经而得解脱，胜善男子、善女人江河沙劫奉敬如来供养圣众，着吾我人及计寿命，不得至道，闻是法者疾得解脱。”◎ 佛赞文殊师利：“善哉，善哉！诚如所言。斯经尊妙，若现于世，与佛兴出等无有异。道迹往来，不逮无著，于缘觉乘、菩萨大乘而见授决，此为最尊，等无若干。所以者何？不着吾我，所修平等，亦无所得，至于泥洹亦复若兹。设有念知，言有所得，则堕颠倒。” 佛告舍利弗：“此诸比丘五百人等，在于地狱速得灭度，胜于是间愚惑百年护戒、悉知止足，堕于颠倒六十二见。所以者何？未曾得闻此深妙法无解脱相也。是族姓子、若族姓女，闻此深经，入耳思惟，疾逮无上正真之道，胜疑余经，迷堕颠倒。发意顷须臾乐信此深经者，疾得解脱。”◎ ◎善住意天子问文殊师利：“仁者！乐我净修梵行无沾污乎？” 文殊报曰：“如是，天子！则修梵行，设使卿身不劝梵行、不修梵行，乃为可耳？” 问曰：“何谓？” 答曰：“其有所受，彼乃修行；其不受者，何所行乎？可名行耶？” 天子又问：“如今仁者不修梵行 现代汉语译本：人的寿命是无常的，充满痛苦和空虚，并非真实的自我。如果有人能够听闻这样的经典，却加以诽谤，那么这个家族的子弟或女子将会堕入大地狱。然而，即使在大地狱中，如果他们能听到这部经典，也会立刻从中解脱出来，并因深信此经而获得解脱。这比那些在无数劫中供养如来和圣众，却执着于‘我’、‘人’等概念，并计较寿命的善男子、善女人，更能够快速地证得真道。听闻此法的人，能够迅速获得解脱。 佛陀赞叹文殊师利菩萨说：‘说得好啊，说得好啊！正如你所说。这部经典至尊至妙，它在世间出现，与佛陀的出现没有差别。修道之人来来往往，都无法达到无执着的状态。对于缘觉乘和菩萨大乘的修行者，这部经典都能给予授记，它是最尊贵的，无可比拟。这是为什么呢？因为它不执着于‘我’，所修的法是平等的，也没有任何所得，甚至达到涅槃也是如此。如果有人认为自己有所得，那就是颠倒的。’ 佛陀告诉舍利弗：‘这些五百比丘，即使身处地狱，也能迅速得到解脱，这胜过那些在这个世间愚昧迷惑，百年持戒，自以为知足，却堕入颠倒六十二见的修行人。这是为什么呢？因为他们从未听闻过这种深奥微妙的法，没有解脱的相状。如果家族子弟或女子，听闻这部深奥的经典，并能入耳思考，就能迅速证得无上正真之道，胜过那些疑惑其他经典，迷失而堕入颠倒的人。只要在发心的一瞬间，能够欢喜信受这部深奥的经典，就能迅速获得解脱。’ 善住意天子问文殊师利菩萨：‘仁者！您是否乐于清净地修行梵行，不沾染任何污垢呢？’ 文殊师利菩萨回答说：‘是的，天子！这才是真正的修行梵行。即使你劝人不修行梵行，或者自己不修行梵行，也是可以的。’ 天子问：‘这是什么意思呢？’ 文殊师利菩萨回答说：‘有所执受，那才是修行；如果没有任何执受，又修行什么呢？这还能称之为修行吗？’ 天子又问：‘那么，现在仁者您是不修行梵行吗？’
English
English version: The lifespan of humans is impermanent, filled with suffering and emptiness, and not a true self. If someone hears such a scripture and yet slanders it, that family's sons or daughters will fall into the great hell. However, even in the great hell, if they hear this scripture, they will immediately be released from it and attain liberation through deep faith in this scripture. This is faster than those good men and women who, for countless kalpas, make offerings to the Tathagata and the holy assembly, yet cling to concepts of 'I,' 'person,' and calculate lifespans, and are unable to quickly attain the true path. Those who hear this Dharma can quickly attain liberation. The Buddha praised Manjushri Bodhisattva, saying, 'Excellent, excellent! Just as you have said. This scripture is supremely wonderful, and its appearance in the world is no different from the appearance of the Buddha. Those who practice the path come and go, but cannot reach a state of non-attachment. For those practicing the Pratyekabuddha vehicle and the Bodhisattva Mahayana, this scripture can give predictions, and it is the most honored, incomparable. Why is this? Because it does not cling to 'I,' the practice is equal, and there is nothing to be attained, even reaching Nirvana is the same. If someone thinks they have attained something, that is delusion.' The Buddha told Shariputra, 'These five hundred bhikkhus, even if they are in hell, can quickly attain liberation, which is superior to those in this world who are foolish and deluded, who keep precepts for a hundred years, think they are content, but fall into the sixty-two views of delusion. Why is this? Because they have never heard this profound and subtle Dharma, which has no aspect of liberation. If family sons or daughters hear this profound scripture, and contemplate it, they can quickly attain the unsurpassed true path, surpassing those who doubt other scriptures, become lost, and fall into delusion. If, in the moment of aspiration, they can joyfully believe in this profound scripture, they can quickly attain liberation.' The Deva Sughoshita asked Manjushri, 'O Noble One! Do you delight in practicing pure Brahma-conduct, without any defilement?' Manjushri replied, 'Yes, Deva! That is the true practice of Brahma-conduct. Even if you advise others not to practice Brahma-conduct, or if you yourself do not practice Brahma-conduct, that is also acceptable.' The Deva asked, 'What does this mean?' Manjushri replied, 'If there is something to grasp, that is practice; if there is nothing to grasp, what is there to practice? Can that be called practice?' The Deva then asked, 'So, now, Noble One, are you not practicing Brahma-conduct?' -------------------------------------------------------------------------------- 乎？” 文殊答曰：“不也。” 又问：“不净行耶？”
Chinese
答曰：“不修净行，如天子言。以何等故不修净行？无家居、不梵行、不受、不惑，亦无所行，亦无不梵行。假使学者清和梵行，悉无所行，亦无非行，尔乃名曰大净梵行。其行，天子！淫怒痴行乃曰正行；游于欲界色无色界，是曰清行，愍伤众生。其不习行淫怒痴事，不游三界，彼不清修，亦无所行，乃谓为行。” 善住意曰：“善哉，善哉！文殊师利！所畅辩才而无挂碍。” 文殊答曰：“使卿辩才亦无挂碍，得无碍辩，可得处乎。所以者何？计是我故，有所倚着，则为挂碍。” 文殊师利复告善住意：“欲以是像求净梵行者，设使仁者不执刀剑，贼害一切众生身命，不捉矛戟瓦石大棒，自然危者乃为慈心。” 天子又问：“此言何谓？” 文殊答曰：“所谓众生含血之类，义所趣乎？” 天子报曰：“假有名耳！计有吾我乃有众生，含血之类受思想故，故曰众生。依倚颠倒贪计有身，故曰众生。所以者何？是故，天子！贪见吾我想人寿命，因有假号而演名字，吾当以利智慧剑而危害之。常以此义将养护之，令不见缚，当使㸌然不知诸受之所归趣，无所断除。是故，天子！当解此义，除吾我想， 现代汉语译本 天子问道：‘是这样吗？’ 文殊菩萨回答说：‘不是这样的。’ 天子又问：‘那么是不清净的行为吗？’ 文殊菩萨回答说：‘不是修习清净的行为，就像天子您所说的那样。为什么不修习清净的行为呢？因为没有居家生活，不进行梵行（brahmacarya，指禁欲修行），不接受任何事物，不被迷惑，也没有任何行为，也没有不进行梵行。假设修行者清净和合地进行梵行，完全没有任何行为，也没有非梵行，这才叫做大清净梵行。天子啊！淫欲、嗔怒、愚痴的行为才叫做真正的修行；在欲界、色界、无色界中游历，这才是清净的修行，怜悯和伤感众生。那些不习行淫欲、嗔怒、愚痴之事，不游历三界的人，他们不是清净的修行，也没有任何行为，这才能称为修行。’ 善住意（Sudhārthacitta，菩萨名）说：‘太好了，太好了！文殊师利（Mañjuśrī，菩萨名）！您所阐述的辩才真是毫无障碍。’ 文殊菩萨回答说：‘如果你的辩才也毫无障碍，获得无碍辩才，那就可以达到那个境界了。为什么呢？因为执着于“我”的观念，有所依赖和执着，就会产生障碍。’ 文殊师利菩萨又告诉善住意：‘如果想通过这种方式寻求清净的梵行，即使仁者不执刀剑，不伤害一切众生的生命，不拿矛戟、瓦石、大棒，自然而然地危及众生的行为才是慈悲心。’ 天子又问：‘这话是什么意思？’ 文殊菩萨回答说：‘所谓众生，指那些有血的生命，他们的意义在哪里呢？’ 天子回答说：‘这只是一个假名而已！执着于有“我”的观念，才会有众生，有血的生命会感受思想，所以才叫做众生。依赖于颠倒的观念，贪恋执着于身体，所以才叫做众生。因此，天子！贪恋于看到“我”的观念，执着于人寿，因为有了假名才有了名字，我应当用智慧之剑来危害它。常常用这个道理来培养和保护它，使它不被束缚，应当使它豁然开朗，不知道各种感受的归宿，没有任何需要断除的东西。因此，天子！应当理解这个道理，去除“我”的观念。’
English
English version The prince asked: 'Is it so?' Mañjuśrī replied: 'It is not so.' He further asked: 'Is it then impure conduct?' Mañjuśrī replied: 'It is not practicing pure conduct, as the prince says. Why not practice pure conduct? Because there is no household life, no brahmacarya (celibate practice), no acceptance, no delusion, no action, and no non-brahmacarya. If a practitioner practices pure and harmonious brahmacarya, with no action at all, and no non-action, that is called great pure brahmacarya. O prince! The conduct of lust, anger, and ignorance is called true conduct; wandering in the desire realm, the form realm, and the formless realm, that is called pure conduct, compassionating sentient beings. Those who do not practice lust, anger, and ignorance, and do not wander in the three realms, their practice is not pure, and they have no action, that is called conduct.' Sudhārthacitta (a Bodhisattva) said: 'Excellent, excellent! Mañjuśrī! Your eloquence is truly without hindrance.' Mañjuśrī replied: 'If your eloquence were also without hindrance, attaining unobstructed eloquence, you could reach that state. Why? Because clinging to the idea of “I”, having something to rely on and cling to, creates hindrance.' Mañjuśrī further said to Sudhārthacitta: 'If one seeks pure brahmacarya in this way, even if one does not wield swords, harming the lives of all sentient beings, and does not take spears, javelins, stones, or clubs, the act of naturally endangering others is compassion.' The prince asked again: 'What does this mean?' Mañjuśrī replied: 'What are called sentient beings, those with blood, where does their meaning lie?' The prince replied: 'It is just a false name! Clinging to the idea of “I” creates sentient beings, those with blood experience thoughts, therefore they are called sentient beings. Relying on inverted views, greedily clinging to the body, therefore they are called sentient beings. Therefore, O prince! Greedily seeing the idea of “I”, clinging to human life, because of false names, names arise, I should harm it with the sword of wisdom. Constantly cultivate and protect it with this principle, so that it is not bound, and it should suddenly realize the destination of all feelings, with nothing to be eliminated. Therefore, O prince! You should understand this principle and remove the idea of “I”.' --------------------------------------------------------------------------------