Chinese
大正藏第 12 册 No. 0388 大云无想经卷第九 No. 388 大云无想经卷九 盲今已□□□□□□□□□□□□□□以怜愍心，受我等□□□□□□□□□□于先所，作众罪心，□□□□□□□□□□重罪得灭，渐生善法，□□□□□□□□□量众生，得无根信。无量□□□□□□□□众生，发阿耨多罗三藐三菩提心。□□□□。 尔时，会中有一梵志，名曰直道，即从坐起，惊愕举手，而作是言：“大众尽知，瞿昙沙门是大妄语。先常说言：‘作五逆罪，诽谤正法，毁呰圣人，用招提僧物及佛法物，犯四重禁，污比丘、比丘尼，邪见，是十种人，是地狱种。现在不能断欲界结，证沙门果，不能增长无上正法。’今者乃说：‘有正信心，悔先所作，罪则得灭，还能增长，如来正法。不信之者，名地狱人；有正信者，名如法住。’云何瞿昙作二种说？信我法者，名为正见；不信我法，名为邪见。瞿昙沙门不观先言，复说是语：‘如是一切，云何得名一切智也？’瞿昙沙门，非一切智、非一切见，说一切见。诸外道等，亦作是说：‘我一切智、我一切见。信我道者，名为正见；信瞿昙者，名为邪见。’如是二语，有何差别？若无差别，云何分别是正、是邪？” 现代汉语译本 盲人现在已经（此处省略若干字）以怜悯之心，接受我们（此处省略若干字）先前所犯的罪恶之心，（此处省略若干字）重罪得以消灭，逐渐产生善法，（此处省略若干字）无量众生，获得无根的信仰。无量（此处省略若干字）众生，发起阿耨多罗三藐三菩提心（无上正等正觉之心）。（此处省略若干字）。 当时，会中有一位婆罗门（梵志，古印度祭司）名叫直道，他立即从座位上站起来，惊愕地举起手，说道：‘大家都知道，瞿昙（释迦牟尼的姓）沙门（出家修道者）是大妄语。他先前常说：‘犯下五逆罪（杀父、杀母、杀阿罗汉、出佛身血、破和合僧），诽谤正法，诋毁圣人，使用招提僧（寺院）的财物和佛法财物，犯四重禁（杀、盗、淫、妄），玷污比丘（男性出家人）、比丘尼（女性出家人），持有邪见，这十种人是地狱的种子。现在不能断除欲界（欲望的世界）的束缚，证得沙门果（出家修道者的果位），不能增长无上正法。’现在却说：‘有真正信心，忏悔先前所作的罪恶，罪业就能消灭，还能增长如来的正法。不相信的人，称为地狱之人；有真正信仰的人，称为如法而住。’为什么瞿昙说两种不同的说法？相信我的法的人，称为正见；不相信我的法的人，称为邪见。瞿昙沙门不顾先前的言论，又说这样的话：‘像这样一切，怎么能称为一切智呢？’瞿昙沙门，不是一切智、不是一切见，却说自己是一切见。其他外道（佛教以外的宗教）也这样说：‘我是一切智、我是一切见。相信我的道的人，称为正见；相信瞿昙的人，称为邪见。’这两种说法，有什么差别？如果没有差别，怎么能分辨什么是正、什么是邪呢？’
English
English version The blind now have (omitted words) with a compassionate heart, accept our (omitted words) previous sinful thoughts, (omitted words) heavy sins can be eliminated, gradually generating good dharmas, (omitted words) countless sentient beings, obtaining rootless faith. Countless (omitted words) sentient beings, generate the Anuttara-samyak-sambodhi (supreme perfect enlightenment) mind. (omitted words). At that time, in the assembly, there was a Brahmin (Brahmin, ancient Indian priest) named Straight Path, who immediately rose from his seat, startled and raising his hand, said: 'Everyone knows that the Śramaṇa (ascetic) Gautama (Shakyamuni's surname) is a great liar. He previously often said: ‘Committing the five heinous crimes (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), slandering the Dharma, defaming the saints, using the property of the Sangha (monastery) and the Dharma, violating the four major prohibitions (killing, stealing, sexual misconduct, lying), defiling Bhikshus (male monks), Bhikshunis (female monks), holding wrong views, these ten kinds of people are the seeds of hell. Now they cannot sever the bonds of the desire realm (the world of desires), attain the fruit of a Śramaṇa (the fruit of an ascetic), and cannot increase the supreme Dharma.’ Now he says: ‘Having true faith, repenting of previous sins, sins can be eliminated, and the Tathagata's (Buddha's) Dharma can be increased. Those who do not believe are called people of hell; those who have true faith are called those who abide by the Dharma.’ Why does Gautama make two different statements? Those who believe in my Dharma are called right view; those who do not believe in my Dharma are called wrong view. The Śramaṇa Gautama disregards his previous statements and says such things: ‘How can all of this be called omniscience?’ The Śramaṇa Gautama is not omniscient, not all-seeing, yet claims to be all-seeing. Other heretics (religions outside of Buddhism) also say: ‘I am omniscient, I am all-seeing. Those who believe in my path are called right view; those who believe in Gautama are called wrong view.’ What is the difference between these two statements? If there is no difference, how can one distinguish what is right and what is wrong?' --------------------------------------------------------------------------------
Chinese
尔时，世尊告大云密藏菩萨摩诃萨言：“善男子！谛听，谛听！一切众生，为四颠倒之所围绕，复有四不具法，所谓戒、见、威仪、正命。因是八法，能令众生行黑闇处，不能分别邪之与正，法与非法。 “善男子！是直道梵志，于大众中，惊举手言：‘沙门瞿昙，作虚妄语。’是言即虚。善男子！一切法虚，如来能说，是故，如来不为妄语。一切诸法，无性、无定、无体、无缘，不可定说，空无出灭，不名为物，无净不净，如梦如幻，如水中月，如热时炎，如𠯋声向，如乾闼婆城、龟毛、兔角；贪瞋痴体，无有真实，因恶觉观，而便出生。本无今有，以有还无。善男子！一切众生，不知是相，是故唱言：‘沙门瞿昙，作二种语，虚妄而说。’ “如来虽说，十种众生，信者，则能除灭众罪；不生信者，则入地狱。善男子！若有罪人，能作如是观法相者，是人名信，能灭众罪；如其不能如是观者，名为无信，是地狱人。 “善男子！有师子吼无上梯智，回复无生忍，无边神足法门陀罗尼，菩萨摩诃萨若有成熟是陀罗尼，于大会中，宣说一偈，则能摧灭一切邪见，破颠倒心及心数法；离一切疑，能破悭贪瞋恚痴垢。 “善男子！若复有人，具无量罪，闻是持已，于七日中，至心念佛，不念一切 现代汉语译本： 那时，世尊告诉大云密藏菩萨摩诃萨说：‘善男子！仔细听，仔细听！一切众生都被四种颠倒（颠倒的知见）所围绕，又有四种不具足的法，即戒（行为准则）、见（观点）、威仪（行为举止）、正命（正确的谋生方式）。因为这八种法，能使众生行走在黑暗之中，不能分辨邪恶与正当，法与非法。’ ‘善男子！有个直道梵志（遵循传统婆罗门教义的人），在大众中，惊恐地举起手说：‘沙门瞿昙（释迦牟尼佛），说虚妄的话。’这话本身就是虚妄的。善男子！一切法都是虚妄的，如来（佛）能说出这个道理，所以，如来不是说妄语。一切诸法，没有自性、没有定性、没有实体、没有因缘，不可确定地说，空无生灭，不称为事物，没有清净不清净，如梦如幻，如水中月，如热时的火焰，如山谷中的回声，如乾闼婆城（海市蜃楼）、龟毛、兔角；贪、嗔、痴的本体，没有真实性，因为恶的觉观，才产生出来。本来没有现在有了，有了还会归于没有。善男子！一切众生，不知道这个真相，所以说：‘沙门瞿昙，说两种话，虚妄而说。’ ‘如来虽然这样说，十种众生，相信的人，就能消除一切罪过；不相信的人，就会堕入地狱。善男子！如果有罪的人，能这样观察法的真相，这个人就叫做有信，能消除一切罪过；如果不能这样观察，就叫做没有信心，是地狱之人。’ ‘善男子！有师子吼（佛的无畏说法）无上梯智（最高的智慧），回复无生忍（对法不生不灭的领悟），无边神足法门陀罗尼（总持一切法门的咒语），菩萨摩诃萨如果能成熟这个陀罗尼，在大会中，宣说一个偈子，就能摧毁一切邪见，破除颠倒的心和心所法；远离一切疑惑，能破除悭贪、嗔恚、愚痴的污垢。’ ‘善男子！如果有人，具有无量的罪过，听到这个咒语后，在七天之中，至诚念佛，不念一切’
English
English version: At that time, the World Honored One said to the Bodhisattva Mahasattva Great Cloud Secret Treasury: ‘Good man! Listen carefully, listen carefully! All sentient beings are surrounded by four inversions (perverted views), and also have four incomplete dharmas, namely, precepts (rules of conduct), views (perspectives), deportment (behavior), and right livelihood (correct way of making a living). Because of these eight dharmas, sentient beings are led to walk in darkness, unable to distinguish between evil and righteousness, dharma and non-dharma.’ ‘Good man! There was a straight-path Brahmin (one who follows traditional Brahmanical doctrines), who, in the assembly, raised his hand in alarm and said: ‘Shramana Gautama (Shakyamuni Buddha), speaks falsely.’ This statement itself is false. Good man! All dharmas are false, and the Tathagata (Buddha) can speak of this truth, therefore, the Tathagata does not speak falsely. All dharmas have no self-nature, no fixed nature, no substance, no conditions, cannot be definitively spoken of, are empty without arising or ceasing, are not called things, have no purity or impurity, are like dreams, like illusions, like the moon in water, like the flames in hot weather, like echoes in a valley, like a Gandharva city (mirage), like turtle hair, like rabbit horns; the essence of greed, anger, and ignorance has no reality, and arises because of evil perceptions. Originally non-existent, now existent, and what exists will return to non-existence. Good man! All sentient beings do not know this truth, therefore they say: ‘Shramana Gautama, speaks two kinds of words, speaking falsely.’ ‘Although the Tathagata speaks in this way, those among the ten kinds of sentient beings who believe can eliminate all sins; those who do not believe will fall into hell. Good man! If a sinner can observe the true nature of dharmas in this way, this person is called a believer and can eliminate all sins; if they cannot observe in this way, they are called non-believers and are people of hell.’ ‘Good man! There is the Lion's Roar (the Buddha's fearless teaching), the unsurpassed ladder of wisdom (the highest wisdom), the recovery of the forbearance of non-arising (the realization that dharmas neither arise nor cease), the boundless spiritual power dharma gate Dharani (a mantra that encompasses all dharmas). If a Bodhisattva Mahasattva can master this Dharani, and in the assembly, proclaims one verse, they can destroy all wrong views, break down inverted minds and mental states; be free from all doubts, and break down the defilements of stinginess, anger, and ignorance.’ ‘Good man! If there is someone who has immeasurable sins, after hearing this mantra, for seven days, sincerely recites the Buddha's name, without thinking of anything else’ --------------------------------------------------------------------------------
Chinese
世间之事、诸烦恼结，是人即见一切三界、三世、阴入界；犹如大风，是人尔时，心如风等，观一切法，三界、三世、诸阴入界，都无所著，不可宣说。是人名为，不着三界诸阴入界。作是观时，于三界中，不名清净，不名不净，不名解脱，不名系缚，不名为此，不名为彼，不名凡夫，不名圣人，不名为去，不名为住。是人终不为凡夫法之所诳惑；断一切想，见倒心倒，见五欲乐，如风如空。虽从世法，说有五欲，而其内心，都不染着，不生不灭，而能断除一切恶法，如先所说，十种众生。 “善男子！是梵志者，以不解故，唱如是言：‘沙门瞿昙，作二种言，虚妄所说。’善男子！若人能观如是法相，是人即得无生法忍。若得是忍，当知是人决定得成无上道果。若有善男子、善女人，获得如是陀罗尼门，心喜赞诵，惠念三宝，至心供养，是人则为，一切人天之所恭敬，亦为天人四大天王之所拥护。虽未解脱，亦能除灭一切重罪——业障、烦恼障、报障、法障。乃至梦中，终不失于菩提之心。具足获得四无碍智，不为世法之所染污，犹如莲花。离诸怖畏，四魔大怨，不能为恶。能增长善法，凡有所说，众乐听受。见皆生怜，怜已能救。远离邪书，不善恶友。身无四百四病，能济众生一切患苦。常施众生，欢喜快 现代汉语译本：世间的事物和各种烦恼的纠结，当一个人能看清一切三界（欲界、色界、无色界）、三世（过去、现在、未来）、五阴（色、受、想、行、识）、十二入（眼、耳、鼻、舌、身、意；色、声、香、味、触、法）、十八界（六根、六尘、六识）时，就像大风一样，这个人那时心也像风一样，观察一切法，三界、三世、各种五阴、十二入、十八界，都无所执着，无法用言语表达。这样的人被称为不执着于三界和各种五阴、十二入、十八界。当他这样观察时，在三界中，不称为清净，不称为不清净，不称为解脱，不称为束缚，不称为此，不称为彼，不称为凡夫，不称为圣人，不称为去，不称为住。这样的人终究不会被凡夫的法所迷惑；断除一切妄想，颠倒的见解和心念，看待五欲的快乐，如同风和虚空。虽然从世俗的观点来说有五欲，但他的内心，都不被污染执着，不生不灭，却能断除一切恶法，就像先前所说的十种众生一样。 ‘善男子！’这个婆罗门，因为不理解，所以说：‘沙门瞿昙（释迦牟尼佛），说了两种虚妄的话。’善男子！如果有人能观察到这样的法相，这个人就能得到无生法忍（对诸法不生不灭的真理的领悟）。如果得到这种忍，应当知道这个人必定能成就无上道果（佛果）。如果有善男子、善女人，获得这样的陀罗尼门（总持一切法门的智慧），心中欢喜赞诵，思念三宝（佛、法、僧），至诚供养，这个人就会被一切人天所恭敬，也会被天人四大天王所拥护。即使还没有解脱，也能消除一切重罪——业障、烦恼障、报障、法障。甚至在梦中，也不会失去菩提之心。完全获得四无碍智（义、法、辞、乐说无碍），不被世俗的法所污染，就像莲花一样。远离各种恐惧，四魔（烦恼魔、五阴魔、死魔、天魔）大怨，不能对他造成伤害。能增长善法，凡是所说的，众人都乐意听受。见到众生都生起怜悯之心，怜悯之后就能救度他们。远离邪书，不善的恶友。身体没有四百四病，能救济众生的一切痛苦。常常给予众生欢喜快乐。