English
English version The Buddha said: 'For this reason, Manjusri! The Tathagata (如来，another name for the Buddha) has no attachment to any dharma (法，teachings, laws). Therefore, Manjusri! The dharma I speak is not for my own benefit. Why? In the past, for countless asamkhya kalpas (阿僧祇劫，immeasurably long periods of time), I gave away my head, eyes, marrow, brain, hands, feet, limbs, joints, kingdoms, cities, wives, servants, elephants, horses, and all kinds of donations. The Tathagata has no desire for reward for these, and the Tathagata does not seek worldly rewards. Why? I say that all dharmas are not for my own benefit, not for myself, not for others, and not for both myself and others. If it were for myself, others, or both myself and others, the Tathagata would be attached.' The Buddha told Manjusri: 'It is like the sun and moon do not think: ‘Should the flowers repay my kindness? Should they not repay my kindness?’ The sun and moon have no such thoughts, so the Tathagata also has no such thoughts. Why? The Tathagata has nothing to grasp. Since there is nothing to grasp, how can there be any repayment? Therefore, on that night, although I said I attained Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提， unsurpassed, complete and perfect enlightenment), I did not speak a single word. Why? Because there is nothing to grasp. The Tathagata is ungraspable, and the Tathagata has not attained any fruit. Why? Because I have transcended suffering and happiness. I thought before that I would attain Bodhi (菩提，enlightenment) at that time, and all that was sought would be obtained, but in reality, nothing was obtained, because Bodhi is formless and without characteristics.' The Buddha spoke this gatha (祇夜，verse): 'The sun and moon shine on the flowers, Without expecting any repayment of kindness, The Tathagata has nothing to grasp, Not seeking repayment is also like this.' At that time, Manjusri asked the Buddha: 'World Honored One, you said before that no sentient being dies before their time. Why? Although they will surely die, they will not die before their time, so those with wrong views will say: ‘I will kill him when it is his time to die, so the killer has no fault. Why? Because it is his time to die. Therefore, I kill him, and there is no fault.’ How should we answer them?' The Buddha told Manjusri: 'For example, someone builds a palace, and after it is completed, they want to live in it, and they ask a diviner: ‘Which day is good to move in? Which day is not good?’ That person answers: ‘It is not suitable for you to move in. Why?’ --------------------------------------------------------------------------------
Chinese
？必当为火之所烧故。若人故烧亦必被烧，若不故烧亦被烧故。’主人又言：‘若有此事，作何方计？’相师答言：‘当勤守护。’主人即便勤加守护。有人将火，来烧此宫。文殊师利，此持火人有罪过不？” 文殊师利言：“世尊！有罪，有罪！” “如是，文殊师利！若死时、若非死时，有杀害者，必得杀罪，当入地狱，如烧宫殿。” 佛说此祇夜： “至时不至时， 若人杀害彼， 必当入地狱， 譬如烧宫殿。” 尔时文殊师利白佛言：“世尊！未来邪见当说此言：‘有人杀人不得杀罪。何以故？杀身不杀命。若身是命，如父母死，其子烧身应得杀罪。何以故？身是命故。故知身非寿命，寿命非身。何以故？身异命异故。若身即是命，若命即是身，烧身即烧命；若寿命往后世，身亦应往；若身被烧，命不被烧，是故知身非即是命。何以故？命不可烧故，是故身非是命，命非是身。是故杀身不得杀罪。何以故？以异故。如人问路，彼直动身。如是世尊，别烧别得罪。何以故？命往后世，身犹在故，以是故知身非寿命。’世尊！有人能杀命不？若人能杀命者，不应更生；若命已被杀，不须涅槃；若身是寿命，身被杀时，命亦被杀；若身是寿命，杀身则得涅槃。何以故？以无异故 ‘必定会被火烧毁。如果有人故意烧，一定会被烧，如果不是故意烧，也会被烧。’主人又问：‘如果真有此事，该怎么办？’相师回答说：‘应当勤加守护。’主人于是就勤加守护。有人拿着火，来烧这座宫殿。文殊师利（Manjushri，菩萨名），这个拿火的人有罪过吗？” 文殊师利（Manjushri，菩萨名）说：‘世尊（世尊，对佛的尊称）！有罪，有罪！’ ‘是的，文殊师利（Manjushri，菩萨名）！如果死时、或者不是死时，有杀害者，必定会得到杀罪，应当堕入地狱，就像烧毁宫殿一样。’ 佛陀说了这段偈语： ‘无论时机成熟与否，如果有人杀害他人，必定会堕入地狱，就像烧毁宫殿一样。’ 当时，文殊师利（Manjushri，菩萨名）对佛陀说：‘世尊（世尊，对佛的尊称）！未来邪见之人会这样说：‘有人杀人不会得到杀罪。为什么呢？因为杀的是身，不是命。如果身就是命，就像父母去世，他们的子女烧毁自己的身体，也应该得到杀罪。为什么呢？因为身就是命。所以知道身不是寿命，寿命不是身。为什么呢？因为身和命是不同的。如果身就是命，如果命就是身，烧身就是烧命；如果寿命往后世去，身体也应该往后世去；如果身体被烧，命没有被烧，所以知道身不是命。为什么呢？因为命不可烧毁，所以身不是命，命不是身。所以杀身不会得到杀罪。为什么呢？因为它们是不同的。就像有人问路，那人只是动了动身体。就像这样，世尊（世尊，对佛的尊称），分别烧毁分别得到罪过。为什么呢？因为命往后世去，身体仍然存在，因此知道身不是寿命。’世尊（世尊，对佛的尊称）！有人能杀死命吗？如果人能杀死命，就不应该再生；如果命已经被杀死，就不需要涅槃（Nirvana，佛教术语，指解脱）；如果身是寿命，身被杀时，命也被杀；如果身是寿命，杀身就能得到涅槃（Nirvana，佛教术语，指解脱）。为什么呢？因为没有区别。’
English
'It will surely be burned by fire. If someone deliberately burns it, it will surely be burned; if someone does not deliberately burn it, it will also be burned.' The owner then asked: 'If this happens, what should be done?' The fortune teller replied: 'You should diligently guard it.' The owner then diligently guarded it. Someone brought fire to burn this palace. Manjushri (Manjushri, name of a Bodhisattva), does this person who holds the fire have any fault?' Manjushri (Manjushri, name of a Bodhisattva) said: 'World Honored One (世尊, a respectful title for the Buddha)! He has fault, he has fault!' 'That is so, Manjushri (Manjushri, name of a Bodhisattva)! If at the time of death, or not at the time of death, there is a killer, he will surely receive the sin of killing and should enter hell, just like burning down a palace.' The Buddha spoke this Gatha: 'Whether the time is right or not, if someone kills another, he will surely enter hell, just like burning down a palace.' At that time, Manjushri (Manjushri, name of a Bodhisattva) said to the Buddha: 'World Honored One (世尊, a respectful title for the Buddha)! In the future, those with wrong views will say this: 'Someone who kills another does not receive the sin of killing. Why? Because what is killed is the body, not the life. If the body is the life, like when parents die, their children burn their own bodies, they should also receive the sin of killing. Why? Because the body is the life. Therefore, it is known that the body is not the lifespan, and the lifespan is not the body. Why? Because the body and the lifespan are different. If the body is the life, if the life is the body, burning the body is burning the life; if the lifespan goes to the next life, the body should also go; if the body is burned, the life is not burned, therefore it is known that the body is not the life. Why? Because the life cannot be burned, therefore the body is not the life, and the life is not the body. Therefore, killing the body does not incur the sin of killing. Why? Because they are different. It's like someone asking for directions, and the person only moves his body. Just like that, World Honored One (世尊, a respectful title for the Buddha), burning them separately incurs separate sins. Why? Because the life goes to the next life, and the body still remains, therefore it is known that the body is not the lifespan.' World Honored One (世尊, a respectful title for the Buddha)! Can someone kill the life? If someone can kill the life, they should not be reborn; if the life has already been killed, there is no need for Nirvana (Nirvana, Buddhist term, referring to liberation); if the body is the lifespan, when the body is killed, the life is also killed; if the body is the lifespan, killing the body will attain Nirvana (Nirvana, Buddhist term, referring to liberation). Why? Because there is no difference.' --------------------------------------------------------------------------------
Chinese
。是故无杀生果。世尊！若身被杀，寿命更生，受别异姓。是故此人不得杀罪。何以故？寿命更生故。更生者，地狱、畜生、饿鬼、阿修罗等是谓更生，是故杀身不名杀命。如坐禅师教诸弟子除心意识，若除心意识不更生，若不更生则无复身：若无复身则亦无命：若无有命则不更生，是为禅师杀人寿命。世尊！云何当答彼邪见人？” 佛告文殊师利：“戒有二种，所谓身口，非心意识戒。若心意识是戒，则无持戒人。何以故？心攀缘难制故，无住处故。譬如駃水、亦如猿猴，动转不停，不可守护。是故，文殊师利！无心意识戒，虽身口有戒，心意识非杀罪处。何以故？非戒处故。若以心乐，则能得定；若心不乐，则不得定。是故学者以定杀心，非人能杀。是故，文殊师利！定得杀罪，非心得罪。又若杀自身，无有罪报。何以故？如菩萨杀身，唯得功德，我身由我故。若身由我得罪果者，剪爪伤指便当得罪。何以故？自伤身故。若身自死，众生得食。本无施心，既不得福，亦无有罪。何以故？诸菩萨舍身非是无记，唯得福德。是故烦恼灭故心则灭，心灭故意灭，意灭故识灭，识灭故身灭，身灭故寿灭，寿灭故命灭，命灭故诸根灭，诸根灭故诸入灭，诸入灭故诸界灭，诸界灭故诸阴灭，诸阴灭故不相续，不相续故心 现代汉语译本：因此没有杀生的果报。世尊！如果身体被杀，寿命重新产生，接受不同的姓氏。因此这个人没有杀人的罪过。为什么呢？因为寿命重新产生。重新产生，指的是地狱、畜生、饿鬼、阿修罗等，这叫做重新产生，因此杀身不叫做杀命。比如坐禅的禅师教导弟子去除心意识，如果去除心意识不再重新产生，如果不重新产生就没有身体：如果没有身体也就没有命：如果没有命就不会重新产生，这就是禅师杀人寿命。世尊！应该如何回答那些邪见之人呢？’ 佛告诉文殊师利（Manjushri，菩萨名）:‘戒律有两种，就是身和口，不是心意识的戒律。如果心意识是戒律，就没有持戒的人了。为什么呢？因为心攀缘难以控制，没有固定的处所。比如湍急的流水，又像猿猴，动来动去不停歇，无法守护。因此，文殊师利（Manjushri，菩萨名）！没有心意识的戒律，即使身口有戒律，心意识也不是杀罪的地方。为什么呢？因为不是戒律之处。如果用心欢喜，就能得到禅定；如果心不欢喜，就不能得到禅定。因此学习的人用禅定来杀死心，不是人能杀死心。因此，文殊师利（Manjushri，菩萨名）！禅定得到杀罪，不是心得到罪。还有，如果杀死自身，没有罪报。为什么呢？比如菩萨杀死身体，只有功德，我的身体由我支配。如果身体由我支配而得到罪果，剪指甲伤到手指就应当得到罪过。为什么呢？因为自己伤害身体。如果身体自己死亡，众生得到食物。本来没有布施的心，既得不到福报，也没有罪过。为什么呢？诸位菩萨舍弃身体不是无记，只有福德。因此烦恼灭尽所以心就灭尽，心灭尽所以意灭尽，意灭尽所以识灭尽，识灭尽所以身灭尽，身灭尽所以寿命灭尽，寿命灭尽所以命灭尽，命灭尽所以诸根灭尽，诸根灭尽所以诸入灭尽，诸入灭尽所以诸界灭尽，诸界灭尽所以诸阴灭尽，诸阴灭尽所以不相续，不相续所以心
English
English version: 'Therefore, there is no result of killing. World Honored One! If the body is killed, and life is reborn, receiving a different surname, then this person does not have the sin of killing. Why? Because life is reborn. Rebirth refers to hell, animals, hungry ghosts, asuras, etc., this is called rebirth, therefore killing the body is not called killing life. For example, a meditation master teaches his disciples to eliminate the mind-consciousness. If the mind-consciousness is eliminated and there is no rebirth, if there is no rebirth then there is no body: if there is no body then there is no life: if there is no life then there is no rebirth, this is the meditation master killing people's lives. World Honored One! How should we answer those with wrong views?' The Buddha told Manjushri (Manjushri, name of a Bodhisattva): 'There are two kinds of precepts, namely body and speech, not the precepts of mind-consciousness. If mind-consciousness were the precepts, then there would be no one who upholds the precepts. Why? Because the mind is difficult to control as it clings to things, and has no fixed abode. It is like swift-flowing water, or like a monkey, moving and turning without stopping, impossible to guard. Therefore, Manjushri (Manjushri, name of a Bodhisattva)! There are no precepts of mind-consciousness, even if the body and speech have precepts, mind-consciousness is not the place of the sin of killing. Why? Because it is not the place of precepts. If one delights in the mind, then one can attain samadhi; if the mind does not delight, then one cannot attain samadhi. Therefore, the learner uses samadhi to kill the mind, not a person can kill the mind. Therefore, Manjushri (Manjushri, name of a Bodhisattva)! Samadhi obtains the sin of killing, not the mind obtains the sin. Furthermore, if one kills oneself, there is no retribution of sin. Why? For example, a Bodhisattva killing the body only gains merit, my body is controlled by me. If the body is controlled by me and obtains the result of sin, then cutting a nail and injuring a finger should incur sin. Why? Because one injures one's own body. If the body dies on its own, sentient beings obtain food. Originally there was no intention of giving, so one neither obtains blessings nor has sin. Why? The Bodhisattvas abandoning their bodies is not without consequence, they only obtain merit. Therefore, because afflictions are extinguished, the mind is extinguished, because the mind is extinguished, intention is extinguished, because intention is extinguished, consciousness is extinguished, because consciousness is extinguished, the body is extinguished, because the body is extinguished, life is extinguished, because life is extinguished, the life-force is extinguished, because the life-force is extinguished, the senses are extinguished, because the senses are extinguished, the entrances are extinguished, because the entrances are extinguished, the realms are extinguished, because the realms are extinguished, the aggregates are extinguished, because the aggregates are extinguished, there is no continuity, because there is no continuity, the mind --------------------------------------------------------------------------------