Chinese
则害众生一切望想，不堕杀生，心不怀害。” 文殊师利复谓善住意：“欲使卿身净修梵行，若能奉犯十恶之业，亦慎一切黑冥品事，又复不修诸清白业。” 善住意又问：“斯言何谓？” 文殊答曰：“等黑冥品，等诸清白亦复若此。” 又问文殊：“黑冥品事，以何为等？” 答曰：“以无所作而不退没，故曰等矣！一切诸法黑冥亦如，如黑冥等，清白亦等，无想念故。” 文殊又问：“以何缘信清白法乎？” 善住意答曰：“所以信之，用其法界无本之故。” “于善住意所趣云何？可使无本及与法界，修行处所往周旋乎？” 答曰：“不也。” 文殊报曰：“是故我言，设能等行黑冥品事不修清白，尔乃相可净修梵行。” 复谓天子：“若剑击头，害杀斯人，乃修梵行。” 问曰：“何谓也？” 答曰：“害淫怒痴，自大贡高，贪嫉谀谄，多妒自恣，而受希望，痛痒思想，是为，天子！名曰伤害。若有修行，精进自守，贪欲心起，寻便灭除。除不与合，寂灭远离，是谓为空，不入诸逆，晓了欲心，解如真谛本无所有。此心何生？何所从灭？谁来染污？谁染污者？岂沾污乎？复更思察，欲不可得，不见污者，亦无被染，则无 现代汉语译本：‘那么，伤害众生的一切期望和想法，就不会堕入杀生，心中也不会怀有伤害。’ 文殊师利菩萨又对善住意菩萨说：‘想要使你的身体清净地修行梵行，如果能够奉行十恶之业，也要谨慎一切黑暗不明的事情，并且不修习任何清白之业。’ 善住意菩萨又问：‘这话是什么意思？’ 文殊菩萨回答说：‘对待黑暗不明的事情，对待一切清白的事情，都应该这样。’ 又问文殊菩萨：‘黑暗不明的事情，以什么为平等呢？’ 回答说：‘以无所作为而不退没，所以说是平等！一切诸法，黑暗不明也是如此，如同黑暗不明平等，清白也平等，因为没有想念的缘故。’ 文殊菩萨又问：‘以什么因缘相信清白之法呢？’ 善住意菩萨回答说：‘之所以相信它，是因为它的法界没有根本的缘故。’ ‘对于善住意菩萨所趋向的，如何呢？可以使没有根本以及法界，作为修行的地方往来周旋吗？’ 回答说：‘不能。’ 文殊菩萨说：‘所以我说，如果能够平等地对待黑暗不明的事情而不修习清白，这样才可以说清净地修行梵行。’ 又对天子说：‘如果用剑砍头，杀害这个人，才是修行梵行。’ 问：‘这是什么意思呢？’ 回答说：‘伤害淫欲、嗔怒、愚痴，自大傲慢，贪婪嫉妒、谄媚虚伪，多疑善妒、放纵自己，而接受希望，痛苦、痒、思想，这些，天子！叫做伤害。如果有修行的人，精进自守，贪欲心生起，立刻就灭除。排除不与它结合，寂灭远离，这叫做空，不进入各种违逆，明白欲望的心，理解如真谛般本来没有。这个心从哪里产生？从哪里灭亡？谁来污染它？谁是污染者？难道会被污染吗？再进一步思考，欲望不可得，看不见污染者，也没有被污染的，那么就没有’
English
English version: 'Then, all the expectations and thoughts that harm sentient beings will not fall into killing, and the mind will not harbor harm.' Manjushri Bodhisattva further said to Good-Dwelling-Intent Bodhisattva: 'If you wish to purify your body and cultivate Brahma-conduct, if you can uphold the ten evil deeds, you must also be cautious of all dark and obscure matters, and not cultivate any pure and white deeds.' Good-Dwelling-Intent Bodhisattva then asked: 'What does this mean?' Manjushri Bodhisattva replied: 'Treat dark and obscure matters, treat all pure and white matters, all should be like this.' He further asked Manjushri Bodhisattva: 'With what is the equality of dark and obscure matters based?' He replied: 'It is based on non-action without regression, therefore it is called equality! All dharmas, dark and obscure, are also like this. Just as dark and obscure are equal, so too are pure and white, because there is no thought.' Manjushri Bodhisattva further asked: 'By what cause do you believe in the pure and white dharma?' Good-Dwelling-Intent Bodhisattva replied: 'The reason for believing in it is because its dharma-realm has no root.' 'Regarding what Good-Dwelling-Intent Bodhisattva is inclined towards, how is it? Can the absence of a root and the dharma-realm be used as a place for cultivation to go back and forth?' He replied: 'No.' Manjushri Bodhisattva said: 'Therefore, I say, if one can treat dark and obscure matters equally without cultivating pure and white, then it can be said that one is purely cultivating Brahma-conduct.' He further said to the heavenly prince: 'If a sword strikes the head, killing this person, then one is cultivating Brahma-conduct.' He asked: 'What does this mean?' He replied: 'Harming lust, anger, and ignorance, arrogance and pride, greed and jealousy, flattery and deceit, suspicion and envy, self-indulgence, and accepting hope, pain, itching, and thoughts, these, heavenly prince! are called harm. If there is a cultivator who is diligent and self-disciplined, and a desire arises, he immediately extinguishes it. He excludes it from joining, and is in peaceful remoteness, this is called emptiness, not entering into various adversities, understanding the mind of desire, understanding that like the true reality, it originally does not exist. Where does this mind arise from? Where does it cease? Who comes to defile it? Who is the defiler? Can it be defiled? Further contemplate, desire is unattainable, the defiler is not seen, nor is there anything being defiled, then there is no' --------------------------------------------------------------------------------
Chinese
所得。其无所得则无所生，其无所生则无所舍，其无所舍则无所受，其无所受则无所习，无所习者则曰成就。色、痛、想、行、识亦复如是，五阴、六衰、十二因缘，不染污心。其有兴发如是伤害，此乃名曰杀人害伤，挝击坏首，是为归义。” 文殊师利告善住意：“是故我言，当如是害净修梵行，亦当离佛及法圣众。” 善住意又问：“斯言何谓？” 文殊答曰：“为道慧故。” 又问：“令当所信？” 答曰：“当信无本及与法界。” 又问善住意：“宁可捉持无本法界？” 答曰：“不也！” “是故我言，离于佛法。何谓圣众？” 答曰：“因缘合故名曰圣众。其圣众者无有集会，为佛弟子故曰圣众。” 又问：“于天子意，所趣云何？其无为者无有合会，可离欲乎？” 答曰：“不也。” 文殊师利曰：“是故我言，若离圣众，乐修梵行。又复，善住！其得佛者，则名著得佛圣众，则名曰着，不为离欲。其舍众会则为离欲，所谓离欲为法界迹。” 善住意天子启文殊师利：“难及，难及！至未曾有。” 文殊又曰：“天子！当习无反复事，勿得孝顺。” 又问：“何谓为不孝顺？” 文殊答曰：“如 现代汉语译本 所证得的境界，因为没有所得，所以没有产生；没有产生，所以没有舍弃；没有舍弃，所以没有接受；没有接受，所以没有习染；没有习染，就称为成就。色（物质）、痛（感受）、想（知觉）、行（意志）、识（意识）也是如此。五阴（构成人身的五种要素）、六衰（眼、耳、鼻、舌、身、意六种感官的衰败）、十二因缘（生命流转的十二个环节），都不能染污清净的心。如果有人发起这样的伤害行为，这就被称为杀人害伤，击打头部，这是归于正义的行为。” 文殊师利菩萨告诉善住意天子：‘因此我说，应当这样以伤害的方式来清净修行，也应当远离佛陀以及佛法僧三宝。’ 善住意天子又问：‘这话是什么意思呢？’ 文殊菩萨回答说：‘是为了道慧的缘故。’ 又问：‘应当相信什么呢？’ 回答说：‘应当相信无本和法界。’ 又问善住意天子：‘可以执取无本的法界吗？’ 回答说：‘不可以！’ ‘因此我说，要远离佛法。什么是圣众呢？’ 回答说：‘因缘和合而称为圣众。圣众本身没有实体，因为是佛的弟子所以称为圣众。’ 又问：‘在天子的理解中，所追求的是什么呢？无为的境界没有聚合，可以远离欲望吗？’ 回答说：‘不可以。’ 文殊师利菩萨说：‘因此我说，如果远离圣众，才能乐于修行。还有，善住！那些证得佛果的人，就执着于证得佛果，执着于圣众，这就叫做执着，不能算是远离欲望。如果舍弃众会，才能算是远离欲望，所谓远离欲望就是法界的踪迹。’ 善住意天子对文殊师利菩萨说：‘难以理解，难以理解！真是前所未有。’ 文殊菩萨又说：‘天子！应当学习不反复的事，不要孝顺。’ 又问：‘什么叫做不孝顺呢？’ 文殊菩萨回答说：‘如’
English
English version That which is attained. Because there is no attainment, there is no arising; because there is no arising, there is no abandoning; because there is no abandoning, there is no receiving; because there is no receiving, there is no habituation; one who has no habituation is said to have achieved. Form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also like this. The five aggregates (skandhas), the six senses (ayatana), and the twelve links of dependent origination (nidanas) do not defile the mind. If someone initiates such harmful actions, this is called killing and harming, striking the head, and this is considered righteous.’ Manjushri said to the deva Shubhavyuha, ‘Therefore, I say, one should purify their practice by harming in this way, and also should depart from the Buddha, the Dharma, and the Sangha.’ Shubhavyuha asked again, ‘What does this mean?’ Manjushri replied, ‘It is for the sake of wisdom of the path.’ He asked again, ‘What should one believe in?’ He replied, ‘One should believe in no-basis and the Dharma realm.’ Shubhavyuha asked again, ‘Is it possible to grasp the no-basis Dharma realm?’ He replied, ‘No!’ ‘Therefore, I say, depart from the Buddha's teachings. What is the Sangha?’ He replied, ‘It is called the Sangha because of the coming together of conditions. The Sangha itself has no substance; it is called the Sangha because they are disciples of the Buddha.’ He asked again, ‘In the deva's understanding, what is being sought? The unconditioned has no coming together, can one depart from desire?’ He replied, ‘No.’ Manjushri said, ‘Therefore, I say, if one departs from the Sangha, one can joyfully practice. Furthermore, Shubhavyuha! Those who attain Buddhahood are attached to the attainment of Buddhahood, and attached to the Sangha, this is called attachment, and it is not considered departing from desire. If one abandons the assembly, then it is considered departing from desire, and this so-called departing from desire is the trace of the Dharma realm.’ The deva Shubhavyuha said to Manjushri, ‘Difficult, difficult! This is unprecedented.’ Manjushri said again, ‘Deva! One should learn about non-repetitive matters, and not be filial.’ He asked again, ‘What is meant by not being filial?’ Manjushri replied, ‘Like’ -------------------------------------------------------------------------------- 是，善住意！吾无反复，亦不无反复。” 善住意又问：“此言何谓？”
Chinese
文殊答曰：“其有所作，若毁伤者，各各兴造若干种事，各归异趣，受身不同各得报应，愚戆孝顺各有所作，寻受报应着无量色。愚人所作，为身来患或致伤毁，所受诸见各异殊别，或着不着取舍进退，是名反复，为无反复。如佛世尊所演平等，谓一切法各无所作，悉无所作亦无招来，等于平等无所超度，亦无他受、不造他作，是则名曰为无反复。” 善住又问：“今文殊师利住于何所？乃能说此立何法忍？” 文殊答曰：“不住法忍。” 又问文殊：“于何所住，所宣乃尔？” 文殊答曰：“住幻士处，身亦在彼。” 又问：“幻士所住如何？” 答曰：“如无本住，幻士住彼。如向者问：‘住于何所？而有所宣？’在忍法耶？所言法忍但假号耳！何有住处？诸法亦然，悉无所作亦无想念，彼无有住及与处所。如是住者，乃为众生颁宣道教。如来所住亦复如是，而说经义。所以者何？住如无本乃有所宣，一切众生亦复在彼，住于无本而有所说，如来无本，无本无异，一切众生而不动转，无本亦如，亦不动转，犹若如来所应无本，众生无本其亦若兹，皆一无本而无有二，而无若干故曰无本也 现代汉语译本：‘是的，善住意（菩萨名）！我所说的没有反复，也不是没有反复。’ 善住意又问：‘这话是什么意思？’ 文殊（菩萨名）回答说：‘凡有所作为，如果造成损害，就会各自兴起各种不同的事情，各自走向不同的归宿，所受的身体不同，各自得到报应。愚笨和孝顺的人各自有所作为，随即就会受到报应，执着于无量的色相。愚人所作所为，会给自己带来灾祸或者导致伤害，他们所持的见解各不相同，或者执着，或者不执着，或者取舍，或者进退，这叫做反复，而没有这些就是无反复。就像佛世尊所宣说的平等，是指一切法各自都没有作为，完全没有作为，也没有招来，处于平等，没有超越，也没有他人承受，不造作也不让他人造作，这就叫做无反复。’ 善住意又问：‘现在文殊师利（菩萨名）住在哪里？才能说出这些，并安立什么法忍？’ 文殊回答说：‘不住于法忍。’ 又问文殊：‘住在哪里，才能宣说这些道理？’ 文殊回答说：‘住在幻术师的地方，身体也就在那里。’ 又问：‘幻术师所住的地方是怎样的？’ 回答说：‘就像没有根本的住处一样，幻术师就住在那里。就像刚才问的：‘住在哪里，才能宣说这些道理？’是在忍法吗？所说的法忍只是一个假名而已！哪里有什么住处？诸法也是这样，完全没有作为，也没有想念，它们没有住处和处所。像这样安住的人，才能为众生宣说佛法教义。如来所住也是这样，才能宣说经义。为什么呢？住在没有根本的地方才能有所宣说，一切众生也都在那里，住在没有根本的地方才能有所宣说。如来没有根本，没有根本也没有不同，一切众生也不会动转，没有根本也是这样，也不会动转，就像如来所应有的没有根本一样，众生没有根本也是这样，都是一个没有根本，而不是两个，也不是若干个，所以说没有根本。’
English
English version: 'Yes, Sughoshita (a Bodhisattva)! What I say is neither repetitive nor non-repetitive.' Sughoshita then asked: 'What does this mean?' Manjushri (a Bodhisattva) replied: 'Those who act, if they cause harm, will each initiate various kinds of actions, each going to different destinations, receiving different bodies, and each getting their retribution. The foolish and the filial each have their actions, and they will immediately receive retribution, clinging to limitless forms. The actions of the foolish bring them misfortune or cause harm, and their views differ, either clinging or not clinging, either accepting or rejecting, either advancing or retreating. This is called repetitive, and the absence of these is non-repetitive. Like the equality expounded by the Buddha, it means that all dharmas have no action of their own, completely without action, nor do they attract anything. They are in equality, without transcendence, nor is there another who receives, neither creating nor causing others to create. This is called non-repetitive.' Sughoshita then asked: 'Where does Manjushri (a Bodhisattva) reside now? To be able to say these things and establish what Dharma-kshanti (patience with the Dharma)?' Manjushri replied: 'He does not reside in Dharma-kshanti.' He then asked Manjushri: 'Where does he reside, to be able to proclaim such teachings?' Manjushri replied: 'He resides in the place of an illusionist, and his body is also there.' He then asked: 'What is the place where an illusionist resides like?' He replied: 'It is like having no fundamental residence, the illusionist resides there. Just like the previous question: 'Where does he reside, to be able to proclaim these teachings?' Is it in Dharma-kshanti? The so-called Dharma-kshanti is just a provisional name! Where is there a residence? All dharmas are like this, completely without action, nor do they have thoughts. They have no residence or place. One who resides like this can proclaim the teachings of the Dharma to sentient beings. The residence of the Tathagata is also like this, and thus he can proclaim the meaning of the scriptures. Why is that? It is because residing in a place without a foundation allows for proclamation. All sentient beings are also there, residing in a place without a foundation to be able to proclaim. The Tathagata has no foundation, and without a foundation, there is no difference. All sentient beings do not move, and without a foundation, they also do not move, just like the Tathagata should have no foundation, sentient beings having no foundation is also like this. They are all one without a foundation, not two, nor several, therefore it is said to be without a foundation.' -------------------------------------------------------------------------------- 。”