Chinese
善住意天子又问文殊师利：“所言沙门，为何谓乎？” 文殊答曰：“非沙门、非梵志，乃为沙门。所以者何？不着欲界、不倚色界、不处无色，吾乃谓此为沙门耳。若眼、耳、鼻、口、身、意不穿漏者，乃为沙门。其无志性，不与情合，无有因缘亦无不缘，乃为沙门。又复，天子！其不着法、不着非法，其行寂然，无是非心，忽然无迹，是谓沙门。何者然耶？其因缘法报应之宜，妄从是生，是诸法者亦复虚伪，其不著者无缚无脱，是谓沙门。其无有往，亦不还反，无进无退，无疮无瘢，无伤无完，是则名曰净修梵行。是故我言，非沙门、非梵志，乃为沙门。” 善住意赞曰：“至未曾有，志意坚强，所颁宣者无名游迹，亦无章句，其意悉达而不忽忘。” 文殊答曰：“吾意不强。所以者何？身自放意，意弱不强。” 天子又问：“斯言何谓？” 答曰：“吾以恣意，在声闻地、住缘觉界，是故放意；又复恣意，处诸尘劳，不恶爱欲众冥之患，是故放意。” 善住意赞曰：“善哉，善哉！文殊师利！悉由宿世供养诸佛，众行备悉，宣如来命所说如是。” 答曰：“吾不供养过去诸佛。何者然乎？吾未曾得宿世所历，亦无当来，不从诸佛建立法行，无作不作， 现代汉语译本 善住意天子又问文殊师利：‘所说的沙门（Śrāmaṇa，指修行者），是什么意思呢？’ 文殊回答说：‘不是沙门，也不是婆罗门（Brāhmaṇa，指祭司），才是沙门。为什么这样说呢？因为不执着于欲界（Kāmadhātu，指众生有情欲的境界）、不依赖色界（Rūpadhātu，指有形物质的境界）、不住于无色界（Arūpadhātu，指无物质的境界），我才称这样的人为沙门。如果眼、耳、鼻、口、身、意六根（ṣaḍindriya，指六种感觉器官）没有烦恼和过失，才是沙门。他的心没有执着，不与情感纠缠，没有因缘，也没有无因缘，才是沙门。还有，天子！不执着于法（dharma，指佛法），也不执着于非法，他的行为寂静无为，没有是非之心，忽然消失无迹，这才是沙门。为什么这样呢？因为因缘法（pratītyasamutpāda，指因果关系）的报应，都是虚妄产生的，这些法也是虚假的，不执着于这些，就没有束缚也没有解脱，这才是沙门。他没有来处，也没有去处，没有前进也没有后退，没有伤口也没有疤痕，没有残缺也没有完整，这就叫做清净的修行。所以我说，不是沙门，也不是婆罗门，才是沙门。’ 善住意赞叹说：‘真是前所未有，意志如此坚定，所宣讲的道理没有名称，没有踪迹，也没有固定的章句，其意理通达而不会遗忘。’ 文殊回答说：‘我的意志并不坚定。为什么呢？因为我的身体放任自己的心意，心意软弱而不坚定。’ 天子又问：‘这话是什么意思呢？’ 回答说：‘我放任自己的心意，在声闻（Śrāvaka，指听闻佛法而修行的人）的境界，住在缘觉（Pratyekabuddha，指独自觉悟的人）的境界，所以放任心意；我又放任自己的心意，处于各种尘世的劳苦中，不厌恶爱欲和各种黑暗的烦恼，所以放任心意。’ 善住意赞叹说：‘太好了，太好了！文殊师利！都是因为您前世供养诸佛，各种修行都已圆满，宣讲如来（Tathāgata，指佛）的教诲，所说的就是这样。’ 回答说：‘我没有供养过去的诸佛。为什么呢？因为我没有得到前世的经历，也没有未来，不从诸佛那里建立修行，没有作为也没有不作为，’
English
English version Then the Deva (Deva, a celestial being) Śubhācāra asked Mañjuśrī, ‘What is meant by the term Śrāmaṇa (a religious ascetic)?’ Mañjuśrī replied, ‘One who is neither a Śrāmaṇa nor a Brāhmaṇa (a priest) is a Śrāmaṇa. Why is that? Because one does not cling to the desire realm (Kāmadhātu, the realm of desire), does not rely on the form realm (Rūpadhātu, the realm of form), and does not dwell in the formless realm (Arūpadhātu, the formless realm), I call such a person a Śrāmaṇa. If the eyes, ears, nose, mouth, body, and mind (ṣaḍindriya, the six sense organs) are without defilements, that is a Śrāmaṇa. One whose mind has no attachments, is not entangled with emotions, has no causes, and is also without non-causes, that is a Śrāmaṇa. Furthermore, Deva, one who does not cling to the Dharma (the teachings of Buddhism), nor to non-Dharma, whose actions are peaceful and still, without thoughts of right and wrong, and who suddenly disappears without a trace, that is a Śrāmaṇa. Why is this so? Because the karmic retribution of conditioned phenomena (pratītyasamutpāda, dependent origination) arises from delusion, and these phenomena are also false. One who does not cling to these has neither bondage nor liberation, that is a Śrāmaṇa. One who has no coming and no going, no advancing and no retreating, no wounds and no scars, no incompleteness and no completeness, this is called pure conduct. Therefore, I say, one who is neither a Śrāmaṇa nor a Brāhmaṇa is a Śrāmaṇa.’ Śubhācāra praised, ‘This is unprecedented, your will is so firm, what you proclaim has no name, no trace, and no fixed verses, its meaning is fully understood and not forgotten.’ Mañjuśrī replied, ‘My will is not firm. Why is that? Because my body lets my mind go, and my mind is weak and not firm.’ The Deva asked again, ‘What does this mean?’ He replied, ‘I let my mind go, in the realm of the Śrāvaka (a disciple who hears the teachings), dwelling in the realm of the Pratyekabuddha (a solitary enlightened one), therefore I let my mind go; and I also let my mind go, being in the midst of all worldly troubles, not disliking desires and the various afflictions of darkness, therefore I let my mind go.’ Śubhācāra praised, ‘Excellent, excellent! Mañjuśrī! It is all because in past lives you have made offerings to all the Buddhas, and all your practices are complete, proclaiming the Tathāgata’s (the Buddha) teachings, what you say is just so.’ He replied, ‘I have not made offerings to the Buddhas of the past. Why is that? Because I have not obtained the experiences of past lives, nor is there a future, I do not establish practices from the Buddhas, there is no doing and no non-doing,’ -------------------------------------------------------------------------------- 是故所作而无有作，不备众行。”
Chinese
善住意又问：“文殊师利！吾本曾闻如幻三昧，愿显定意，示所正受。” 文殊又问：“欲得睹见如幻三昧之境界乎？” 答曰：“愿乐欲见。” 文殊师利寻时如言幻意三昧而正受矣！应时十方各江沙等诸佛刹土悉自然现。善住意天子自睹东方江河沙等诸佛刹土，其所现者悉是文殊——或以现形若比丘像讲说经典；或复有现比丘尼像、优婆塞、优婆夷像，如释、如梵、如四天王、如转轮王色像而现；其体或如天龙鬼神、揵沓和、阿须伦、迦留罗、真陀罗、摩休勒色像而现其身；或复显示禽兽飞鸟若干种色——各各现形无量，像貌好丑殊别，而为说法，十方一一诸江沙等所现佛土，其亦俱然，等无有异，为说经典。 善住意见此，忻然大悦不能自胜。 文殊师利从三昧起，善住意恭恪归命，白文殊曰：“向者睹见诸佛国土不可称限，形像无量各各殊别而说经典。” 文殊问曰：“于天子意，所解云何？东方所现为审实乎？八方上下有所见者为实虚耶？十方所见何方审谛？” 善住意答曰：“悉虚不实。所以者何？一切诸法皆无所生，由如幻化，如幻士相，一切诸法退无常存，自在所作示现变化，推极本末不生不起，亦无所灭。” 现代汉语译本：'因此，所做的事情好像没有做一样，不执着于各种行为。' 善住意又问：'文殊师利（Manjusri，菩萨名）！我曾经听说过如幻三昧（如幻的禅定），希望您能显现这种禅定的意义，展示它所真正体验到的境界。' 文殊又问：'你想要看到如幻三昧的境界吗？' 善住意回答说：'我非常想看。' 文殊师利立刻进入了如幻三昧的禅定。当时，十方各个如同恒河沙数一样多的佛国刹土都自然显现出来。善住意天子亲自看到东方如同恒河沙数一样多的佛国刹土，其中所显现的都是文殊——有的显现为比丘（bhiksu，出家男众）的形象讲说经典；有的显现为比丘尼（bhiksuni，出家女众）的形象、优婆塞（upasaka，在家男众）、优婆夷（upasika，在家女众）的形象，或者显现为帝释（Sakra，天神）、梵天（Brahma，天神）、四大天王、转轮王（cakravartin，统治世界的理想君主）的形象；有的显现为天龙（naga，神龙）、鬼神、乾闼婆（gandharva，天上的乐神）、阿修罗（asura，好战的神）、迦楼罗（garuda，金翅鸟）、紧那罗（kinnara，天上的乐神）、摩睺罗伽（mahoraga，大蟒神）的形象；有的还显现为各种各样的禽兽飞鸟——各自显现出无量的形象，相貌美丑各不相同，都在说法。十方每一个如同恒河沙数一样多的佛国刹土，情况都一样，没有任何差别，都在讲说经典。 善住意看到这些景象，非常高兴，喜悦得难以自持。 文殊师利从禅定中出来，善住意恭敬地顶礼，对文殊说：'刚才我看到无数的佛国，显现出无量的形象，各自都在讲说经典。' 文殊问：'在你的想法中，你理解的是什么？东方所显现的是真实的吗？八方上下所看到的景象是真实的还是虚幻的？十方所看到的，哪一方是真实的？' 善住意回答说：'都是虚幻不实的。为什么呢？因为一切诸法都没有产生，就像幻化一样，如同魔术师所变现的景象，一切诸法都会消退，没有常存的，都是自在所作的示现变化，推究其根本，既没有产生也没有开始，也没有灭亡。'
English
English version: 'Therefore, what is done is as if not done, not clinging to various actions.' Good-Dwelling-Intent further asked: 'Manjusri! I have heard of the Samadhi of Illusion (a meditative state of illusion), I wish you would reveal the meaning of this samadhi and show what is truly experienced.' Manjusri then asked: 'Do you wish to see the realm of the Samadhi of Illusion?' Good-Dwelling-Intent replied: 'I very much wish to see it.' Manjusri immediately entered the Samadhi of Illusion. At that time, all the Buddha lands in the ten directions, as numerous as the sands of the Ganges, naturally appeared. Good-Dwelling-Intent, the heavenly being, personally saw the Buddha lands in the east, as numerous as the sands of the Ganges, and all that appeared were Manjusri—some appearing as a bhiksu (monk) preaching the scriptures; some appearing as a bhiksuni (nun), upasaka (male lay follower), upasika (female lay follower), or appearing as Sakra (a deity), Brahma (a deity), the Four Heavenly Kings, or the image of a cakravartin (ideal universal ruler); some appearing as nagas (divine serpents), ghosts, gandharvas (celestial musicians), asuras (warring deities), garudas (mythical birds), kinnaras (celestial musicians), or mahoragas (great serpent deities); some even manifested as various kinds of birds and beasts—each manifesting countless forms, with appearances both beautiful and ugly, all teaching the Dharma. In each of the Buddha lands in the ten directions, as numerous as the sands of the Ganges, the situation was the same, without any difference, all preaching the scriptures. Seeing this, Good-Dwelling-Intent was overjoyed and could not contain his happiness. Manjusri arose from the samadhi, and Good-Dwelling-Intent respectfully bowed and said to Manjusri: 'Just now I saw countless Buddha lands, manifesting countless forms, each preaching the scriptures.' Manjusri asked: 'In your mind, what do you understand? Is what appeared in the east real? Are the sights seen in the eight directions and above and below real or illusory? Of what you saw in the ten directions, which direction is truly real?' Good-Dwelling-Intent replied: 'All are illusory and unreal. Why? Because all dharmas (phenomena) have no origination, like an illusion, like the appearances conjured by a magician. All dharmas will recede, nothing is permanent, all are manifestations of transformations made at will. Examining their root, they neither arise nor begin, nor do they cease to exist.' --------------------------------------------------------------------------------
Chinese
文殊师利寻则赞曰：“善哉，善哉！讲法当然，诚如所言。” 说是语时，彼众会中五百菩萨，以得四禅，逮五神通，识其宿命——往古世时所作善恶寻自已睹，皆复识命曾更所作，逆害父母、杀罗汉、乱圣众、坏佛寺，斯等罪业——本所犯恶余殃未尽，念伤害心，倍怀忧结，志在疑网。由是之故，不能逮了此深法要，计有吾我，所据微翳，卒不肯舍，不逮法忍。 于时世尊，欲得开化五百菩萨，则以威神现示文殊。文殊师利即从坐起，偏出右肩，右手捉剑，走到佛所。 佛告文殊：“且止，且止！勿得造逆，当以善害。所以者何？皆从心发，因心生害。心已起顷，便成为杀。” 时无央数诸菩萨众各心念言：“斯一切法悉如幻耳！彼无吾我及人寿命，其意所念察其本末，无有父母、无佛法众，亦无作者亦无受者，无行不行，亦无果报，意自贪身而堕颠倒，愚戆凡夫悉不能解，心反处颠倒计我父母。所以者何？文殊师利聪明圣达，诸佛世尊所叹功勋不可思议，道德超殊，不可逮及，巍巍煌煌，无以为喻，深入法忍，了其本际，供养无数江河沙等诸佛大圣而宣道教，于过去佛所作已办，晓了诸法，慧无俦匹；其所说法靡不应时，见诸如来，常怀恭恪，稽首自归。今执利剑走向如来，佛 现代汉语译本 文殊师利随即赞叹道：‘好啊，好啊！讲法本应如此，确实如你所说。’ 当说这些话的时候，在场的五百位菩萨，因为获得了四禅（四种禅定境界），证得了五神通（五种神通能力），能够知晓自己的宿命——他们看到了自己过去世所作的善恶行为，并且回忆起自己曾做过的种种恶行，例如：逆害父母、杀害阿罗汉（已证得无学果位的圣者）、扰乱僧团、破坏佛寺等等。这些罪业的余殃尚未消除，他们心中充满伤害的念头，倍感忧愁和困惑，心志被疑惑所缠绕。因此，他们无法领悟这深奥的佛法要义，执着于‘我’的观念，被微小的障碍所遮蔽，最终不肯放下，无法获得法忍（对佛法的忍可和接受）。 这时，世尊为了开导这五百位菩萨，便以神通力示现文殊师利。文殊师利立即从座位上站起来，露出右肩，右手拿着剑，走向佛陀所在之处。 佛陀对文殊师利说：‘停下，停下！不要造逆，应当以善来化解。这是为什么呢？一切都从心念出发，因心而生害。心念一旦产生，就成为了杀害的行为。’ 当时，无数的菩萨们各自心中想到：‘一切法都如幻象一般！其中没有‘我’，也没有人的寿命，观察其意念的本末，没有父母，没有佛法僧三宝，也没有造作者和承受者，没有行为和不行为，也没有果报。只是因为贪恋自身而颠倒，愚昧无知的凡夫都不能理解，反而颠倒地执着于‘我’和父母。这是为什么呢？文殊师利如此聪明圣达，他的功德被诸佛世尊所赞叹，不可思议，他的道德超凡脱俗，无人能及，如此巍峨光明，无法比喻，他深入法忍，明了事物的本源，供养过无数恒河沙数般的诸佛大圣，宣扬佛法教义，在过去诸佛那里已经成就，通晓一切法，智慧无与伦比；他所说的法没有不应时的，见到诸佛如来，总是怀着恭敬之心，顶礼自归。现在却拿着利剑走向如来，佛陀为什么不阻止他呢？’