English
English version Manjushri then praised, saying: 'Excellent, excellent! The Dharma should be taught in this way, truly as you have said.' At the time these words were spoken, five hundred Bodhisattvas in the assembly, having attained the four Dhyanas (four meditative states) and the five supernormal powers (five kinds of psychic abilities), were aware of their past lives—they saw the good and evil deeds they had done in past lives, and recalled the evil actions they had committed, such as harming their parents, killing Arhats (saints who have attained the state of no more learning), disrupting the Sangha (Buddhist monastic community), and destroying Buddhist temples. The residual effects of these karmic offenses had not yet been exhausted. They were filled with thoughts of harm, and were deeply troubled and confused, their minds entangled in doubt. Because of this, they were unable to comprehend the profound essence of the Dharma, clinging to the notion of 'self,' obscured by subtle hindrances, and ultimately unwilling to let go, unable to attain Dharma-kshanti (acceptance and endurance of the Dharma). At that time, the World Honored One, wishing to enlighten these five hundred Bodhisattvas, manifested the power of Manjushri. Manjushri immediately rose from his seat, bared his right shoulder, and, holding a sword in his right hand, walked towards where the Buddha was. The Buddha said to Manjushri: 'Stop, stop! Do not commit an act of rebellion, you should resolve it with goodness. Why is this? Everything arises from the mind, and harm is born from the mind. The moment a thought arises, it becomes an act of killing.' At that time, countless Bodhisattvas each thought in their minds: 'All dharmas are like illusions! There is no 'self' in them, nor is there the lifespan of a person. Examining the beginning and end of their thoughts, there are no parents, no Buddha, Dharma, or Sangha, no creator or receiver, no action or inaction, and no karmic retribution. It is only because of attachment to the self that one becomes deluded. Ignorant ordinary people cannot understand this, and instead, they are deluded by clinging to 'self' and parents. Why is this? Manjushri is so intelligent and wise, his merits are praised by all the Buddhas, they are inconceivable, his virtue is extraordinary, beyond compare, so majestic and radiant, beyond any analogy. He has deeply entered Dharma-kshanti, understanding the true nature of things, having made offerings to countless Buddhas and great saints as numerous as the sands of the Ganges River, and having proclaimed the teachings of the Dharma. He has already accomplished his tasks with the Buddhas of the past, understanding all dharmas, his wisdom is unparalleled; his teachings are always timely, and when he sees the Tathagatas, he always holds them in reverence, bowing down in self-surrender. Now, he is holding a sharp sword and walking towards the Tathagata, why doesn't the Buddha stop him?' --------------------------------------------------------------------------------
Chinese
告之曰：‘且止，且止！文殊师利勿造逆害，当以善害。’若分别此，察其本际不可分别，何所佛名及法圣众，父母罗汉及庙寺名，其受虚无则无归趣，亦无报应。设一切法虚无不实，所受诸法亦复虚妄，幻譬如空，亦如芭蕉、梦影、野马，离欲虚妄而无坚固，以是之故彼无有罪亦无害者。谁有杀者？何谓受殃？”如是观察，惟念本末，则能了知一切诸法，本悉清净，皆无所生。五百菩萨闻是亘然，寻时逮得无所从生法忍；有千比丘远尘离垢，得法眼净；五百菩萨欣然大悦，善心生焉，心戢静思，踊在虚空，去地四丈九尺。以偈赞佛： “诸法悉如幻， 从想而横起， 成形无所有， 诸法悉为空。 反自发望想， 有我而危身， 已识其宿命， 所作罪甚重。 往者怀大逆， 自图其父母， 害罗汉比丘， 犯殃衅甚剧。 由此重罪故， 更苦不可计， 今堕于疑网， 得听空法谊。 圣尊裂结网， 弃捐忧结创， 觉了于法界， 寂无有尘劳。 诸佛权方便， 随流接度人， 趣欲济众生， 决除所沉吟。 无佛无经法， 亦不得圣众， 彼亦无父母， 悉空而自然。 则无吾我人， 无寿亦无命， 无常不断灭， 诸法如虚空。 无罪无 现代汉语译本 有人告诉他：‘停下，停下！文殊师利（Manjusri，菩萨名）不要造作逆害的行为，应当以善的方式来对待。’如果分别这些，观察它们的根本，会发现它们是不可分别的。哪里有什么佛（Buddha，觉悟者）的名号、佛法（Dharma，宇宙真理）和圣众（Sangha，僧团）？哪里有什么父母、阿罗汉（Arhat，已证悟者）以及庙宇寺院的名称？它们所承受的都是虚无，没有归宿，也没有报应。假设一切法都是虚无不实的，那么所承受的诸法也同样是虚妄的，如同幻象、空无、芭蕉、梦影、野马一般，远离欲望和虚妄，没有坚固的实体。因此，那里没有罪，也没有加害者。谁是杀人者？又有什么是承受灾殃的呢？’如此观察，唯有念及根本和末端，才能了知一切诸法，其本性都是清净的，都没有产生。五百位菩萨听到这些话，立刻证得了无所从生法忍（anutpattika-dharma-ksanti，对法不生不灭的领悟）；一千位比丘远离了尘垢，得到了法眼净（dharma-caksu-visuddhi，清净的智慧之眼）；五百位菩萨欣喜若狂，善心生起，心念平静，思绪安宁，跃升到虚空中，离地四丈九尺。他们以偈颂赞叹佛陀： ‘诸法都如幻象，从妄想而横生，形成却无实体，诸法皆是空无。反过来执着妄想，因有我而危及自身，已经认识到自己的宿命，所造的罪业极其深重。过去怀有大逆不道的想法，甚至想加害父母，杀害阿罗汉和比丘，犯下的罪过极其严重。因为这些深重的罪业，遭受的痛苦无法计算，如今陷入疑惑的罗网，有幸听闻空性的法义。圣尊您解开了束缚的网，抛弃了忧愁的创伤，觉悟了法界，寂静而没有尘劳。诸佛以权巧方便，随顺众生而接引他们，为了救度众生，决断他们心中的疑虑。没有佛，没有经法，也没有圣众，那里也没有父母，一切都是空无而自然存在的。因此，没有我、人、众生、寿者，没有常，也没有断灭，诸法都如虚空一般。没有罪，也没有
English
English version He was told, ‘Stop, stop! Manjusri (a Bodhisattva) do not commit harmful actions, you should treat them with kindness.’ If you analyze this, and examine its origin, you will find that it is impossible to distinguish. Where are the names of the Buddhas (the awakened ones), the Dharma (the universal truth), and the Sangha (the monastic community)? Where are the parents, the Arhats (the enlightened ones), and the names of temples and monasteries? What they receive is all emptiness, with no destination, and no retribution. If all dharmas are empty and unreal, then the dharmas received are also false, like illusions, emptiness, banana trees, dream shadows, and wild horses, far from desire and falsehood, without a solid substance. Therefore, there is no sin there, and no perpetrator. Who is the killer? And what is there to suffer calamity?’ Observing in this way, only by remembering the beginning and the end, can one understand that all dharmas are pure in their essence, and none are produced. Upon hearing these words, five hundred Bodhisattvas immediately attained the anutpattika-dharma-ksanti (the acceptance of the non-arising of dharmas); one thousand Bhikkhus (monks) were freed from defilements and attained the dharma-caksu-visuddhi (the pure eye of wisdom); five hundred Bodhisattvas were overjoyed, and with good intentions arising, their minds calmed, their thoughts settled, they leaped into the sky, forty-nine feet above the ground. They praised the Buddha with verses: ‘All dharmas are like illusions, arising from thoughts, taking form but having no substance, all dharmas are empty. Reversely clinging to thoughts, endangering oneself because of the self, having recognized one's past lives, the sins committed are extremely grave. In the past, harboring rebellious thoughts, even plotting to harm parents, killing Arhats and Bhikkhus, the sins committed were extremely severe. Because of these heavy sins, the suffering endured is immeasurable, now trapped in the net of doubt, fortunate to hear the meaning of emptiness. The Holy One has untied the binding net, discarded the wounds of sorrow, awakened to the realm of dharma, peaceful and without defilements. The Buddhas use skillful means, following beings to guide them, in order to save beings, resolving their doubts. There is no Buddha, no Dharma, and no Sangha, there are also no parents, all is empty and naturally existing. Therefore, there is no self, no person, no living being, no life span, no permanence, and no annihilation, all dharmas are like empty space. There is no sin, and no
Chinese
报应， 无作无不作， 莫贪身见我， 更历受苦恼。 彼无有生者， 亦无有死者， 所生如幻化， 是为诸法相。 文殊大智慧， 诸法度无极， 手自执利剑， 驰走向如来。 佛亦如利剑， 二事同一相， 无生无所有， 亦无有害者。 两足尊见之， 众生所作罪， 令知殃福业， 亦悉是空耳。 其能达空者， 三世无寿命， 因缘而合成， 解乃无从生。 无罪无报应， 亦复无苦乐， 吾我亦常空， 倚想求安隐。 众生处颠倒， 亦能如本际， 非常苦悉空， 非身无所有， 其能晓如斯， 则免三恶趣。 诸佛无作业， 觉者无所造， 计罪佛亦如， 是故名曰佛。 如佛所解达， 明审了若此， 识别虚无生， 由是畅圣慧， 住于虚空义， 演说无所住。 其身如虚空， 二事俱自然， 若欲求佛慧， 彼法无挂碍。 以知此本际， 成佛无上道， 于世致大圣， 度众生苦恼。 尽除因缘报， 奉修佛大道， 当成为法王， 明眼乃灭度。” 五百菩萨宣是执剑经典之时，十方江河沙等佛土，六反震动，其大光明普照世间。其于十方诸佛大圣边诸侍者，各自问 现代汉语译本 报应的产生，既不是无因无果，也不是有因有果。 不要执着于‘我’的观念，否则将经历更多的痛苦。 实际上，没有真正的生，也没有真正的死。 一切的生都如幻象一般，这就是诸法的真实面貌。 文殊菩萨拥有大智慧，他能度化众生超越一切界限。 他手持利剑，奔向如来。 佛也像一把利剑，两者本质相同。 既没有生，也没有任何实体，因此也没有任何伤害。 佛陀以其智慧洞察到，众生所造的罪业， 使他们明白善恶的报应，实际上一切都是空性的。 那些能够领悟空性的人，不会受过去、现在、未来三世的束缚。 一切都是因缘和合而成，一旦理解了这一点，就不会执着于生。 没有罪，也没有报应，也没有苦乐。 ‘我’的概念也是空性的，执着于此只会寻求虚妄的安稳。 众生处于颠倒之中，但也能回归本来的状态。 一切都是无常的，痛苦也是空性的，没有真实的自我，也没有任何实体。 如果能够理解这些道理，就能免受三恶道的痛苦。 诸佛没有造作，觉悟者也没有创造任何东西。 即使是罪业，对于佛来说也是如此，因此被称为佛。 如果能像佛一样理解和领悟， 清晰地认识到虚无的生，就能畅通无阻地运用圣者的智慧。 安住于空性的真谛，宣说无所执着的教义。 身体如同虚空，两者都是自然而然的存在。 如果想要寻求佛的智慧，就不要被任何事物所束缚。 通过了解这个根本的真理，就能成就无上的佛道。 在世间成为伟大的圣者，度脱众生的苦恼。 彻底消除因缘果报，奉行佛陀的伟大教义。 最终将成为法王，以明亮的智慧达到涅槃。 当五百菩萨宣讲这部执剑经典时，十方如恒河沙数般的佛土，发生了六种震动，其大光明普照世间。十方诸佛大圣身边的侍者们，各自发问。
English
English version Retribution arises neither from no cause nor from cause and effect. Do not cling to the notion of 'self,' or you will experience more suffering. In reality, there is no true birth, nor is there true death. All births are like illusions; this is the true nature of all dharmas (phenomena). Manjushri (Bodhisattva of Wisdom) possesses great wisdom; he can liberate beings beyond all limits. He holds a sharp sword and rushes towards the Tathagata (Buddha). The Buddha is also like a sharp sword; both are of the same essence. There is neither birth nor any substance, therefore there is no harm. The Buddha, with his wisdom, perceives that the sins committed by sentient beings, make them understand the retribution of good and evil, and that everything is actually emptiness. Those who can realize emptiness will not be bound by the three times: past, present, and future. Everything is formed by the combination of causes and conditions; once this is understood, there is no clinging to birth. There is no sin, no retribution, and no suffering or joy. The concept of 'I' is also empty; clinging to it only seeks illusory peace. Sentient beings are in delusion, but they can also return to their original state. Everything is impermanent, suffering is also empty, there is no real self, and no substance. If one can understand these principles, one can be freed from the suffering of the three evil realms. The Buddhas do not create, and the enlightened ones do not make anything. Even sins are the same for the Buddha; therefore, he is called Buddha. If one can understand and realize like the Buddha, clearly recognize the emptiness of birth, one can freely use the wisdom of the saints. Abide in the truth of emptiness, and proclaim the doctrine of non-attachment. The body is like space; both are natural existences. If you want to seek the wisdom of the Buddha, do not be bound by anything. By understanding this fundamental truth, one can achieve the supreme path of Buddhahood. Become a great saint in the world, and liberate sentient beings from suffering. Completely eliminate the retribution of causes and conditions, and practice the great teachings of the Buddha. Eventually, one will become the Dharma King, and attain Nirvana with bright wisdom. When the five hundred Bodhisattvas proclaimed this sword-holding scripture, the Buddha lands in the ten directions, as numerous as the sands of the Ganges River, shook in six ways, and their great light illuminated the world. The attendants beside the great saints of the Buddhas in the ten directions each asked questions. -------------------------------------------------------------------------------- 佛：“此何威德？地大震动，光靡不照。”