Chinese
，或有合者、或有开者、或堕落者，非是日月有分别心。何以故？日月无心故。以无心故，自开自落，非日月过。文殊师利！如来说法亦复如是，有众生长寿、短寿，无病、有病，多病、少病，可憎、可爱，有下、中、上，贫富、贵贱；生阎浮提、生郁单越、生拘耶尼、生弗于逮、生四天王处，乃至非想非非想处。有生地狱、饿鬼、畜生、阿修罗等，自业为财、自业为分，业为生处。唯业所造非余物造，有上中下，非我所造。何以故？一切诸众生自业为财故。” 尔时文殊师利白佛言：“世尊！菩萨摩诃萨事施，有妇儿施等。如须达拏以二子施丑婆罗门，此婆罗门打此二儿。世尊！何故无平等慈心？若菩萨无慈悲心，不名菩萨。世尊！诸菩萨有平等心不？若有等心，云何以儿与人打拍？有人此问，当云何答？” 佛告文殊师利：“如人有两儿，以其小儿施于大儿。文殊师利！此父母是平等心不？大儿打拍，小儿遂死。文殊师利！谁当得罪？” 文殊师利白佛言：“世尊！父母等心无有罪过，大儿自得此罪。” 佛告文殊师利：“我于众生常平等心，如罗睺罗可爱可念，提婆达多亦可爱可念。文殊师利！是故菩萨无有罪过。复次，文殊师利！如有一人日日施食，有人来乞，此人即施。因得食故 现代汉语译本：或者花朵盛开，或者花朵凋谢，或者花朵坠落，这不是因为太阳和月亮有分别心。为什么呢？因为太阳和月亮没有心。因为没有心，花朵自己开放自己凋落，这不是太阳和月亮的过错。文殊师利（Manjushri，菩萨名）！如来说法也是这样，有的众生长寿，有的众生短寿，有的无病，有的有病，有的多病，有的少病，有的令人憎恨，有的令人喜爱，有的下等，有的中等，有的上等，有的贫穷，有的富有，有的尊贵，有的卑贱；生在阎浮提（Jambudvipa，我们所居住的娑婆世界），生在郁单越（Uttarakuru，四大部洲之一，位于北方），生在拘耶尼（Godaniya，四大部洲之一，位于西方），生在弗于逮（Purvavideha，四大部洲之一，位于东方），生在四天王处（Cāturmahārājakāyikas，欲界六天之一），乃至生在非想非非想处（Naivasamjnanasamjnayatana，三界最高处）。有的生地狱（Naraka，受苦之处），饿鬼（Preta，六道之一，常受饥渴之苦），畜生（Tiryagyoni，六道之一），阿修罗（Asura，一种非神非鬼的生命形式）等，各自的业力是他们的财富，各自的业力是他们的命运，业力是他们出生的处所。只有业力所造，不是其他事物所造，有上中下之分，不是我（佛陀）所造。为什么呢？因为一切众生都以自己的业力为财富。” 当时，文殊师利（Manjushri）菩萨对佛说：“世尊！菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）布施，有布施妻子儿女等情况。比如须达拏（Sudatta，给孤独长者）将两个儿子布施给丑陋的婆罗门（Brahmin，古印度僧侣），这个婆罗门殴打这两个孩子。世尊！为什么没有平等的慈悲心呢？如果菩萨没有慈悲心，就不能称为菩萨。世尊！诸位菩萨有平等心吗？如果有平等心，为什么把孩子给别人打骂？如果有人这样问，应当如何回答？” 佛告诉文殊师利（Manjushri）：“比如一个人有两个儿子，把小儿子施舍给大儿子。文殊师利（Manjushri）！这对父母是平等心吗？大儿子殴打小儿子，小儿子因此而死。文殊师利（Manjushri）！谁应当获罪？” 文殊师利（Manjushri）对佛说：“世尊！父母是平等心，没有罪过，大儿子自己承担这个罪过。” 佛告诉文殊师利（Manjushri）：“我对众生常怀平等心，就像罗睺罗（Rahula，佛陀的儿子）可爱可念，提婆达多（Devadatta，佛陀的堂兄弟，常与佛作对）也可爱可念。文殊师利（Manjushri）！所以菩萨没有罪过。再次，文殊师利（Manjushri）！比如有一个人每天施舍食物，有人来乞讨，这个人就施舍。因为得到食物的缘故，
English
English version: Some flowers bloom, some wither, and some fall, but it is not because the sun and moon have discriminating minds. Why is that? Because the sun and moon have no mind. Because they have no mind, the flowers open and fall on their own; it is not the fault of the sun and moon. Manjushri (Manjushri, name of a Bodhisattva)! The Tathagata's (Tathagata, 'He Who Has Thus Come', an epithet of the Buddha) teaching is also like this: some beings have long lives, some have short lives, some are without illness, some have illness, some have much illness, some have little illness, some are hateful, some are lovable, some are inferior, some are middling, some are superior, some are poor, some are rich, some are noble, some are lowly; some are born in Jambudvipa (Jambudvipa, the world we live in), some are born in Uttarakuru (Uttarakuru, one of the four great continents, located in the north), some are born in Godaniya (Godaniya, one of the four great continents, located in the west), some are born in Purvavideha (Purvavideha, one of the four great continents, located in the east), some are born in the realm of the Four Heavenly Kings (Cāturmahārājakāyikas, one of the six heavens of the desire realm), and even up to the realm of Neither Perception nor Non-Perception (Naivasamjnanasamjnayatana, the highest realm of the three realms). Some are born in hell (Naraka, a place of suffering), as hungry ghosts (Preta, one of the six realms, constantly suffering from hunger and thirst), as animals (Tiryagyoni, one of the six realms), as asuras (Asura, a life form that is neither god nor ghost), etc. Their own karma is their wealth, their own karma is their destiny, and karma is the place of their birth. Only karma creates, not other things; there are superior, middling, and inferior, but it is not created by me (the Buddha). Why is that? Because all beings take their own karma as their wealth.' At that time, the Bodhisattva Manjushri (Manjushri) said to the Buddha: 'World Honored One! When Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) give alms, there are cases of giving away wives and children. For example, Sudatta (Sudatta, Anathapindika) gave his two sons to an ugly Brahmin (Brahmin, ancient Indian priest), and this Brahmin beat these two children. World Honored One! Why is there no equal compassion? If a Bodhisattva has no compassion, he cannot be called a Bodhisattva. World Honored One! Do all Bodhisattvas have equal minds? If they have equal minds, why give their children to others to be beaten? If someone asks this, how should we answer?' The Buddha told Manjushri (Manjushri): 'Suppose a person has two sons and gives the younger son to the older son. Manjushri (Manjushri)! Do these parents have an equal mind? The older son beats the younger son, and the younger son dies as a result. Manjushri (Manjushri)! Who should be blamed?' Manjushri (Manjushri) said to the Buddha: 'World Honored One! The parents have an equal mind and are not at fault; the older son bears the guilt himself.' The Buddha told Manjushri (Manjushri): 'I always have an equal mind towards all beings, just as Rahula (Rahula, the Buddha's son) is lovable and memorable, so is Devadatta (Devadatta, the Buddha's cousin, who often opposed the Buddha). Manjushri (Manjushri)! Therefore, Bodhisattvas are without fault. Furthermore, Manjushri (Manjushri)! Suppose a person gives food every day, and someone comes to beg, and this person gives alms. Because of receiving the food, -------------------------------------------------------------------------------- ，劫盗他财。文殊师利！是谁得罪？” 文殊师利白佛言：“世尊！非施主得罪。施主唯有施意，不令作盗。” 佛告文殊师利：“如是！诸菩萨唯有施意，无有杀心，是故菩萨成无害想，有人杀害自得杀罪。” 佛说此祇夜： “常行平等心， 施时无害想， 彼自有杀罪， 我平等无过。 有寿有寿想， 复有杀害心， 命断于此时， 害者得杀罪。 若无有寿命， 而作寿命心， 于此起害想， 亦得言有罪。 提婆及罗睺， 爱念无有二， 如是慈悲心， 是菩萨平等。” 文殊师利白佛言：“世尊！如是，如是！诚如圣言。” 尔时文殊师利白佛言：“世尊！未来有人当难如来：‘世尊常言：“若人能说二十四处，便生二十四处。二十四处者，一洲王、二洲王、三洲王、四洲王、四天王，乃至他化自在天王。梵身，梵富楼、大梵，得须陀洹乃至阿罗汉，有大智慧有诸善行，不动不放逸，此谓二十四处。”如来今既能说，亦应得此处。’彼邪见难当云何答？” 佛告文殊师利：“如来说法不为此因缘。文殊师利！如日月光利益诸花，虽有此力不求恩报。何以故？日月无心故。文殊师利！如来如是，不求报故为人说法。何以故？如来无 { "translations": [ "，劫匪盗取他的财物。文殊师利（Manjushri，菩萨名）！是谁犯了罪？’", "", "文殊师利（Manjushri）对佛说：‘世尊！不是施主犯了罪。施主只有布施的意愿，没有教唆作盗。’", "", "佛告诉文殊师利（Manjushri）：‘是的！诸位菩萨只有布施的意愿，没有杀害的心，因此菩萨成就无害的想法，有人杀害（受施者）自己承担杀罪。’", "", "佛说了这段偈语：", "", "‘常怀平等心， 布施时无害想，", "他自有杀罪， 我平等无过。", "有寿命有寿命想， 复有杀害心，", "命断于此时， 害者得杀罪。", "若没有寿命， 却当作有寿命想，", "于此生起加害的想法， 也可说是有罪。", "提婆（Deva，天神）及罗睺（Rahu，星名）， 爱念没有分别，", "如此慈悲心， 是菩萨的平等。’", "", "文殊师利（Manjushri）对佛说：‘世尊！是的，是的！确实如您所说。’", "", "这时，文殊师利（Manjushri）对佛说：‘世尊！未来有人会为难如来（Tathagata，佛的称号），说：“世尊常说：‘如果有人能说出二十四处，便会生在二十四处。二十四处是指：一洲王、二洲王、三洲王、四洲王、四大天王，乃至他化自在天王（Paranirmita-vasavartin，欲界第六天之主）。梵身（Brahma-kaya，色界初禅天众）、梵富楼（Brahma-purohita，色界初禅天众）、大梵（Maha-brahma，色界初禅天王），证得须陀洹（Srotapanna，入流果）乃至阿罗汉（Arhat，无学果），有大智慧有诸善行，不动摇不放逸，这就是二十四处。’如来现在既然能说，也应该得到这些果位。”这种邪见的诘难应当如何回答？’", "", "佛告诉文殊师利（Manjushri）：‘如来说法不是为了这个因缘。文殊师利（Manjushri）！如同日月的光芒利益各种花朵，虽然有这样的力量，却不求回报。为什么呢？因为日月没有私心。文殊师利（Manjushri）！如来也是这样，不求回报才为人说法。为什么呢？如来没有" ], "english_translations": [ 'robbers steal his property. Manjushri (Manjushri, name of a Bodhisattva)! Who is at fault?', '', 'Manjushri (Manjushri) said to the Buddha: \'World Honored One! It is not the donor who is at fault. The donor only has the intention to give, not to instigate theft.\'', '', 'The Buddha told Manjushri (Manjushri): \'That is so! All Bodhisattvas only have the intention to give, not the intention to kill. Therefore, Bodhisattvas achieve the thought of harmlessness. If someone kills (the recipient), they bear the sin of killing themselves.\'', '', 'The Buddha spoke this verse:', '', '\'Always maintain an equal mind, Have no harmful thoughts when giving,', 'He himself bears the sin of killing, I am equal and without fault.', 'There is life and the thought of life, And also the intention to kill,', 'Life ends at this moment, The killer bears the sin of killing.', 'If there is no life, But one thinks there is life,', 'If one arises with the thought of harming, It can also be said there is sin.', 'Devas (Deva, gods) and Rahu (Rahu, name of a star), Love and care are without distinction,', 'Such a compassionate heart, Is the equality of a Bodhisattva.\'', '', 'Manjushri (Manjushri) said to the Buddha: \'World Honored One! Yes, yes! Truly as you say.\'', '', 'At that time, Manjushri (Manjushri) said to the Buddha: \'World Honored One! In the future, someone will challenge the Tathagata (Tathagata, title of the Buddha), saying: "The World Honored One often says: \'If someone can speak of the twenty-four places, they will be born in the twenty-four places. The twenty-four places refer to: the king of one continent, the king of two continents, the king of three continents, the king of four continents, the Four Heavenly Kings, and even the Paranirmita-vasavartin (Paranirmita-vasavartin, lord of the sixth heaven of the desire realm). Brahma-kaya (Brahma-kaya, beings of the first dhyana heaven of the form realm), Brahma-purohita (Brahma-purohita, beings of the first dhyana heaven of the form realm), Maha-brahma (Maha-brahma, king of the first dhyana heaven of the form realm), attaining Srotapanna (Srotapanna, stream-enterer) up to Arhat (Arhat, one beyond learning), having great wisdom and all good deeds, unmoving and not lax, these are the twenty-four places.\' Since the Tathagata can now speak of them, he should also attain these positions." How should we answer this challenge of wrong views?\'', '', 'The Buddha told Manjushri (Manjushri): \'The Tathagata speaks the Dharma not for this reason. Manjushri (Manjushri)! Just as the light of the sun and moon benefits all flowers, although it has this power, it does not seek reward. Why? Because the sun and moon have no selfish intentions. Manjushri (Manjushri)! The Tathagata is like this, speaking the Dharma for others without seeking reward. Why? The Tathagata has no' ] } --------------------------------------------------------------------------------
Chinese
心故。文殊师利！如来于诸法中无有染着。是故，文殊师利！我所说法无为我义。何以故？昔于三阿僧祇劫，施头目、髓脑、手足、支节、国城、妻子、奴婢、象马，种种布施。如来于彼无求报心，如来不求世间果报。何以故？我说诸法无为我义，不为自身、不为他身、不为自他身。若为自身、他身及自他身，如来便有所著。” 佛告文殊师利：“犹如日月不作是思惟：‘花当报我恩？不报我恩？’日月无心故，如来亦无心。何以故？如来无可取。既无可取，云何当得报？于是夜虽言我得阿耨多罗三藐三菩提道，我亦不说一字。何以故？无可取故。如来不可取，如来无得果。何以故？离苦乐故。我先思惟是时得菩提，一切所求悉得，亦无所得，无形无相。” 佛说是祇夜： “日月照诸花， 无有恩报想， 如来无可取， 不求报亦然。” 尔时文殊师利白佛言：“世尊先说无有众生非时节死。何以故？虽必当死，非时不死，故诸邪见人当作是说：‘至其死时我乃得杀，是故杀者无有罪过。何以故？是其死时故。是故我杀，无有罪过。’当云何答？” 佛告文殊师利：“譬如有人造作宫殿，既已成就，乐欲住止，问占相者：‘何日好住？何日不好？’彼人答言：‘汝不宜入。何以故 现代汉语译本 佛说：'因为这个缘故。文殊师利（Manjusri，菩萨名）！如来对于一切法都没有任何染着。所以，文殊师利！我所说的法不是为了我自己的利益。为什么呢？过去在无数阿僧祇劫（asamkhya kalpa，极长的时间单位）中，我施舍头、眼睛、骨髓、脑、手、脚、肢体、关节、国家、城池、妻子、奴婢、象、马，种种布施。如来对于这些没有求回报的心，如来不求世间的果报。为什么呢？我说一切法不是为了我自己的利益，不是为了自身，不是为了他人，也不是为了自己和他人。如果为了自身、他人以及自己和他人，如来就有所执着了。' 佛告诉文殊师利：'就像太阳和月亮不会这样想：‘花应当报答我的恩情吗？不报答我的恩情吗？’太阳和月亮没有这样的心，所以如来也没有这样的心。为什么呢？如来没有什么可以获取的。既然没有什么可以获取的，怎么会得到回报呢？所以在那个夜晚，虽然我说我得到了阿耨多罗三藐三菩提道（anuttara-samyak-sambodhi，无上正等正觉），我也没有说一个字。为什么呢？因为没有什么可以获取的。如来是不可获取的，如来没有得到任何果。为什么呢？因为已经脱离了苦和乐。我先前思惟，在那个时候得到菩提，一切所求都得到了，但实际上也没有得到什么，因为菩提是无形无相的。' 佛说了这首偈语： '太阳和月亮照耀着花朵， 没有期望恩情回报的想法， 如来没有什么可以获取的， 不求回报也是这样。' 这时，文殊师利问佛说：'世尊先前说没有众生会非时节死亡。为什么呢？虽然必定会死，但不是时候就不会死，所以那些邪见的人会这样说：‘等到他该死的时候我才杀他，所以杀人的人没有罪过。为什么呢？因为是他该死的时候。所以是我杀的，没有罪过。’应当如何回答他们呢？' 佛告诉文殊师利：'譬如有人建造宫殿，已经建造完成，想要居住，问占卜的人：‘哪一天适合入住？哪一天不适合？’那人回答说：‘你不适合入住。为什么呢？’