Chinese
？在恩爱没溺之中，宁能度大水耶？’佛告邠耨：‘其水火铁网无所从来亦无所至，则是文殊师利所现变化也。如是，邠耨！其淫怒痴及诸见恩爱，无所从来亦无所至，悉从想念他念及邪之行为本，用起吾我及他人等色像，无吾、无我、无所受，彼独行等行却乱意，发一心寂定积功德行，专志亦无所得，亦无所念亦无所著，入于一心起念经法。 “‘何等为法事？何谓为法缘？如审谛观已有痴因缘便起行，已有行因缘便起识，已有识因缘便起名色，已有名色因缘便起六入，已有六入因缘便起习，已有习因缘便起痛痒，已有痛痒因缘便起恩爱，已有恩爱因缘便起受，已有受因缘便起有，已有有因缘便起生，以有生因缘便有老病死啼泣愁忧，其苦恼不可意曰生焉，如是为与大苦恼俱会，是谓从痴得长养身。愚痴已尽其行便灭，其行已尽诸识便灭，诸识已尽名色便灭，名色已尽六入便灭，六入已尽其习便灭，所习已尽痛痒便灭，痛痒已尽恩爱便灭，恩爱已尽所受便灭，其受以尽所有便灭，其有已尽起生便灭，老病死愁悒不可意悉尽，如是其大苦恼即除。 “‘为得平等逮无为，无合会得寂寞，彼过法亦不灭，过去无黠亦不灭，当来无黠亦不尽，现在无黠为用念，无清净寂即立无黠，所念静黠无黠则不立，已无有 现代汉语译本：‘沉溺于恩爱之中，难道还能渡过大水吗？’佛告诉邠耨（Binnu）：‘那水、火、铁网无从而来，也无处可去，那是文殊师利（Manjusri）所显现的变化。正是这样，邠耨！那淫欲、愤怒、愚痴以及各种见解和恩爱，无从而来，也无处可去，都从想念、其他念头以及邪恶的行为为根本，用来生起吾我以及他人等的色像，实际上既没有吾，也没有我，也没有所受。那些独自修行等行为扰乱心意，发起一心寂静的禅定，积累功德的行为，专心致志也无所得，也无所念，也无所执著，进入一心而生起念经之法。 ‘什么是法事？什么又是法缘？比如审慎地观察，因为有了愚痴的因缘，便生起行为；因为有了行为的因缘，便生起意识；因为有了意识的因缘，便生起名色；因为有了名色的因缘，便生起六入；因为有了六入的因缘，便生起习；因为有了习的因缘，便生起痛痒；因为有了痛痒的因缘，便生起恩爱；因为有了恩爱的因缘，便生起受；因为有了受的因缘，便生起有；因为有了有的因缘，便生起生；因为有了生的因缘，便有老、病、死、啼哭、忧愁，那些痛苦烦恼不如意的事情就产生了，这样就是与大苦恼聚集在一起，这就是说从愚痴而得到长养之身。愚痴已经断尽，那么行为就灭尽；行为已经灭尽，那么诸识就灭尽；诸识已经灭尽，那么名色就灭尽；名色已经灭尽，那么六入就灭尽；六入已经灭尽，那么习就灭尽；所习已经灭尽，那么痛痒就灭尽；痛痒已经灭尽，那么恩爱就灭尽；恩爱已经灭尽，那么所受就灭尽；所受已经灭尽，那么所有就灭尽；所有已经灭尽，那么生就灭尽；老、病、死、愁苦、不如意的事情全都灭尽，这样那些大苦恼就消除了。 ‘为了得到平等，达到无为的境界，没有聚合，得到寂寞，那过去的法也不会灭，过去没有智慧也不会灭，将来没有智慧也不会灭尽，现在没有智慧才需要用心念，没有清净寂静就建立没有智慧，所念的静止的智慧，没有智慧就不成立，已经没有了有。’
English
English version: 'In the midst of love and attachment, how can one cross the great flood?' The Buddha told Binnu (Binnu): 'That water, fire, and iron net come from nowhere and go nowhere; it is a transformation manifested by Manjusri (Manjusri). It is so, Binnu! That lust, anger, ignorance, and all views and affections come from nowhere and go nowhere; they all originate from thoughts, other thoughts, and evil deeds, used to create the forms of self and others. In reality, there is no self, no I, and nothing received. Those solitary practices and other behaviors disturb the mind, initiating a single-minded, tranquil samadhi, accumulating meritorious deeds, yet with focused intention, nothing is attained, nothing is thought of, and nothing is clung to, entering a single-minded state that gives rise to the Dharma of reciting scriptures.' 'What are Dharma affairs? What are Dharma conditions? For example, upon careful observation, because of the condition of ignorance, actions arise; because of the condition of actions, consciousness arises; because of the condition of consciousness, name and form arise; because of the condition of name and form, the six entrances arise; because of the condition of the six entrances, habit arises; because of the condition of habit, pain and pleasure arise; because of the condition of pain and pleasure, love and attachment arise; because of the condition of love and attachment, reception arises; because of the condition of reception, existence arises; because of the condition of existence, birth arises; because of the condition of birth, there are old age, sickness, death, weeping, and sorrow. Those painful and unpleasant things arise, and thus one is associated with great suffering. This is to say that from ignorance, one obtains a body that is nourished and grows. When ignorance is exhausted, actions cease; when actions cease, all consciousness ceases; when all consciousness ceases, name and form cease; when name and form cease, the six entrances cease; when the six entrances cease, habit ceases; when habit ceases, pain and pleasure cease; when pain and pleasure cease, love and attachment cease; when love and attachment cease, reception ceases; when reception ceases, all existence ceases; when all existence ceases, birth ceases; old age, sickness, death, sorrow, and unpleasant things all cease. Thus, that great suffering is eliminated.' 'In order to attain equality and reach the state of non-action, without assembly, one obtains solitude. That past Dharma will not perish, past lack of wisdom will not perish, future lack of wisdom will not be exhausted, present lack of wisdom requires the use of thought. Without purity and tranquility, lack of wisdom is established. The still wisdom that is thought of, without wisdom, is not established; there is already no existence.' --------------------------------------------------------------------------------
Chinese
立则为永寂，是谓无黠尽。彼以念静尽观四大之身，是为愚痴之身，譬如草木，假使有意有心有识，无色亦不可见，无有声亦无言说，譬若幻亦无内亦无外，亦无二中间亦无得，比丘作此静寂念者，于一切法为无所起，已无有起，彼则为真空义。’ “说是语时。其二百比丘得无起余漏尽意解。 “尔时，萨遮尼揵子，失其众弟子，与五百眷属俱，往到祇树迦梨罗讲堂上，诣佛所与世尊揖让谈语，白佛言：‘我数数闻沙门瞿昙以幻蛊道迷乱转他弟子，今者乃自睹见，文殊师利坏我众会，增益沙门瞿昙弟子；如是，世尊！为用邪行受取，不复来诣我受教敕，亦不讽诵，不用吾语言，亦不受命着心。’ “彼时有道人，名阇耶末，在众会中坐，是萨遮尼揵亲厚，于道中谓尼揵子言：‘且止，无得于佛起无净意，亦无得于佛、诸弟子及文殊师利心怀乱意，用是故得无利之义，长夜不得安隐，当趣勤苦恶道。尼揵子且听，今欲说譬喻。譬如愚痴之人欲得醍醐，行求酥持水着瓶中，摇动其瓶，终竟疲劳厌极，亦不能得醍醐；如是，尼揵子！诸异外道所行亦尔，虽行学道不能断邪行。譬如大瓶中水不能出醍醐，不奉如来上妙法律之行，死堕地狱。譬如，尼揵！有智者人黠慧明哲，欲得醍醐而行求苏，彼以乳酪持 现代汉语译本：‘如果证悟到站立即是永恒的寂灭，这就叫做没有穷尽的智慧。那些通过念头来静观四大假合之身的人，是愚痴的，这样的身体就像草木一样，即使有意识、有心、有知觉，没有颜色也无法被看见，没有声音也无法进行言语。如同幻象一般，既没有内部也没有外部，也没有两者之间的中间状态，也没有任何可以获得的东西。比丘如果这样修习静寂的念头，对于一切法就不会产生任何执着。一旦没有了执着，他就证悟了真空的真义。’ ‘说完这些话的时候，那两百位比丘证得了无生，所有烦恼都已断尽，心意得到了解脱。’ ‘当时，萨遮尼犍子（Satyaka Nigantha，一位外道论师）失去了他的众多弟子，带着五百名眷属，前往祇树给孤独园的迦梨罗讲堂，去拜访佛陀。他与世尊互相问候，然后对佛陀说：‘我常常听说沙门瞿昙（Śramaṇa Gautama，释迦牟尼佛的称号）用幻术和蛊惑的手段迷惑和转变我的弟子。今天我亲眼看见，文殊师利（Mañjuśrī，菩萨名）破坏了我的集会，增加了沙门瞿昙的弟子。像这样，世尊！你用邪恶的行为来获取信徒，他们不再来我这里接受教导，也不再讽诵经典，不听从我的话，也不把我的命令放在心上。’ ‘当时有一位道人，名叫阇耶末（Jayānta，人名），坐在集会中，他是萨遮尼犍子的亲信。他对尼犍子说：‘请住口，不要对佛陀产生不好的想法，也不要对佛陀、他的弟子以及文殊师利心怀恶意。这样做只会导致没有利益的结果，长夜不得安宁，最终会堕入痛苦的恶道。尼犍子请听我说个比喻。比如一个愚蠢的人想要得到醍醐（ghṛta-maṇḍa，一种精炼的乳制品），于是去寻找酥油，把水装在瓶子里，不停地摇晃瓶子，最终疲惫不堪，却也无法得到醍醐。像这样，尼犍子！其他外道所修行的也是如此，即使修行也无法断除邪恶的行为。就像大瓶中的水无法产生醍醐一样，不奉行如来（Tathāgata，佛的称号）至高无上的法律，死后就会堕入地狱。比如，尼犍子！有智慧的人聪明睿智，想要得到醍醐，就会去寻找酥油，他用乳酪’
English
English version: ‘To realize that standing is eternal stillness is called inexhaustible wisdom. Those who contemplate the body of the four great elements with a mind of stillness are foolish. Such a body is like grass and trees; even if it has intention, mind, and consciousness, without color it cannot be seen, and without sound, it cannot speak. Like an illusion, it has neither inside nor outside, nor anything in between, nor anything to be gained. A Bhikshu (monk) who cultivates such stillness of mind has no attachment to any dharma (teachings). Once there is no attachment, he realizes the true meaning of emptiness.’ ‘When these words were spoken, the two hundred Bhikshus attained non-arising, all defilements were exhausted, and their minds were liberated.’ ‘At that time, Satyaka Nigantha (a Jain ascetic), having lost many of his disciples, went with five hundred followers to the Kalāra lecture hall in Jeta Grove, to visit the Buddha. He exchanged greetings with the World-Honored One (Bhagavan, an epithet of the Buddha) and said to the Buddha: ‘I have often heard that Śramaṇa Gautama (ascetic Gautama, another name for the Buddha) uses illusions and bewitching practices to confuse and convert my disciples. Today I have personally witnessed Mañjuśrī (a Bodhisattva) disrupting my assembly and increasing the number of Śramaṇa Gautama’s disciples. In this way, World-Honored One! You use evil practices to gain followers, and they no longer come to me for instruction, nor do they recite the scriptures, nor do they listen to my words, nor do they take my commands to heart.’ ‘At that time, there was a Taoist named Jayānta (a personal name) sitting in the assembly, who was a close confidant of Satyaka Nigantha. He said to Nigantha: ‘Please stop, do not have impure thoughts about the Buddha, nor harbor malice towards the Buddha, his disciples, and Mañjuśrī. Doing so will only lead to unfavorable results, causing unrest throughout the night, and ultimately leading to suffering in evil realms. Nigantha, please listen to my analogy. It is like a foolish person who wants to obtain ghṛta-maṇḍa (clarified butter) and goes to find butter, filling a bottle with water and shaking it continuously, eventually becoming exhausted but unable to obtain ghṛta-maṇḍa. In the same way, Nigantha! The practices of other external paths are similar; even if they practice, they cannot eliminate evil deeds. Just as water in a large bottle cannot produce ghṛta-maṇḍa, those who do not follow the supreme and wonderful law of the Tathāgata (the Thus-Gone One, another name for the Buddha) will fall into hell after death. For example, Nigantha! A wise person, intelligent and discerning, who wants to obtain ghṛta-maṇḍa will seek butter, he uses curds’ --------------------------------------------------------------------------------
Chinese
着瓶中而动摇，之便生醍醐，用乳酪故则成醍醐；如是，尼揵！其有于如来法中，若白衣及出家学道，至心信佛法喜行精进，即疾得贤圣解脱，如从乳酪而致醍醐。譬如，尼揵！有人从他家借百千瓦器而破坏之，便以宝器还偿其主，主宁恚骂耶？’答曰：‘不也！’曰：‘如是，尼揵！诸外异道弟子譬如瓦器以故破之，于如来所更造法宝器，不当瞋恨骂詈。譬如，尼揵！众人有导师，而无善权方便，将大众贾人诣邪恶道，若有导师为善权方便，悉将众贾人出邪恶道诣着正道。如是，尼揵！卿等诸师，以于邪径不了道义，将无数人堕于恶道，如来、无所著、等正觉知道解义，将无量人出于恶道而着正路。’ “于是，尼揵自将卿众而去。彼时万二千人与尼揵子俱去，其余者皆得神通，世尊悉下须发为比丘也。 “尔时，佛告阇耶末：‘汝为见此万二千人与萨遮俱去者不乎？’阇耶末曰：‘唯然，世尊！已见。’佛言：‘是万二千人，皆当于弥勒如来，下须发作沙门，在于第一大会。所以者何？用闻是深法故。萨遮尼揵子当于弥勒如来作弟子，智慧最尊，譬如我第一弟子舍利弗。所以者何？用于佛法起贡高轻慢意，然后弃捐诸见故。’ “于是阇耶末道士白文殊师利：‘后五浊恶世多有贡高。’文殊师 现代汉语译本：譬如，把牛奶放在瓶中摇动，就能得到醍醐（最好的乳制品，比喻最高的佛法），因为乳酪的缘故才能制成醍醐；同样，尼揵（外道修行者）！如果有人在如来的佛法中，无论是居士还是出家修道者，真心相信佛法，欢喜修行精进，就能迅速获得贤圣的解脱，就像从乳酪中得到醍醐一样。譬如，尼揵！如果有人从别人家借了成百上千的瓦器并打破了它们，然后用宝器偿还给主人，主人会因此生气责骂吗？’回答说：‘不会！’佛说：‘同样，尼揵！那些外道弟子就像瓦器一样被打破，在如来这里重新制造法宝之器，不应该嗔恨责骂。譬如，尼揵！如果众人有一个导师，却没有好的权宜之计和方法，将大众商人都带到邪恶的道路上，如果有一个导师有好的权宜之计和方法，就能将所有商人都从邪恶的道路带到正道上。同样，尼揵！你们这些老师，因为对邪路不了解道义，将无数人带入恶道，如来、无所著、等正觉知道解义，将无量人从恶道中带出来而走向正路。’ 于是，尼揵（外道修行者）自己带着他的部众离开了。当时有一万二千人跟随尼揵子一同离去，其余的人都获得了神通，世尊为他们剃度须发，使他们成为比丘（佛教出家人）。 当时，佛告诉阇耶末（人名）: ‘你是否看见这一万二千人与萨遮（人名）一同离去？’阇耶末（人名）说：‘是的，世尊！我看见了。’佛说：‘这一万二千人，都将在弥勒如来（未来佛）那里，剃度须发成为沙门（出家修行者），参加第一次法会。这是为什么呢？因为听闻了这甚深的佛法。萨遮尼揵子（人名）将在弥勒如来（未来佛）那里成为弟子，智慧最为尊贵，就像我的第一弟子舍利弗（佛陀十大弟子之一）一样。这是为什么呢？因为他对佛法生起了贡高轻慢之心，然后才能舍弃各种见解。’ 于是阇耶末（人名）道士问文殊师利（菩萨名）：‘后世五浊恶世中，会有很多贡高之人。’文殊师利（菩萨名）