Chinese
意识无处，心意识无处，故得清净。如是，文殊师利！譬如垢衣以灰汁浣濯，垢灭衣在。何以故？垢已去故。以垢去故，衣得清净。如是，文殊师利！诸过为垢，以智慧水洗除心垢，以除心垢，故成清净。” 佛说此祇夜： “譬如垢污衣， 浣治以灰汁， 以灰汁浣治， 是衣得清净。 如是以过患， 染污于心识， 浣以智慧灰， 心即得清净。” 尔时文殊师利白佛言：“世尊！外道随其邪见，复当说言：‘若世尊是一切智，何故不先记外道女人孙陀利及栴遮摩尼应谤如来？故知如来非一切智，以不逆遮彼诽谤故，令无数劫入恶道中，乃至入于无间地狱。’世尊！当云何答？” 佛告文殊：“我今问汝，如有医师，明识众生有风痰热病，其病未起，为逆治不？” “不也，世尊！” “文殊师利！是师知病不？” “如是，世尊！” “文殊师利！我亦如是。知诸众生多贪、多瞋，有多愚痴，长寿、短寿，恶业、善业。佛虽先知，非时不说。文殊师利！此女人孙陀利及栴遮摩尼，过去世时，常杀众生，起不善业，常诽谤圣人，入阿鼻狱。文殊师利！众生恶业不由我造。若众生堪闻法，我为彼说；若不堪闻，我则不说。文殊师利！如人病重不可疗治 现代汉语译本： ‘意识无处，心意识也无处，因此才能得到清净。就像，文殊师利（Manjushri，菩萨名）！譬如一件脏衣服用灰汁洗涤，污垢消失了，衣服还在。为什么呢？因为污垢已经去除了。因为污垢去除的缘故，衣服就变得干净了。像这样，文殊师利！各种过失就像污垢，用智慧之水洗除心中的污垢，因为除去了心中的污垢，所以才能成就清净。’ 佛陀说了这段偈语： ‘譬如一件脏污的衣服，用灰汁洗涤，用灰汁洗涤后，这件衣服就变得干净了。像这样，因为过患，染污了心识，用智慧的灰烬洗涤，心就能够得到清净。’ 这时，文殊师利（Manjushri，菩萨名）对佛陀说：‘世尊！外道（指佛教以外的其他宗教）根据他们的邪见，又会说：‘如果世尊是一切智者，为什么不事先预言外道女人孙陀利（Sundari，人名）和栴遮摩尼（Janchanamani，人名）会诽谤如来（Tathagata，佛的称号）呢？由此可知如来不是一切智者，因为没有阻止他们的诽谤，导致无数劫陷入恶道之中，乃至进入无间地狱。’世尊！应该如何回答呢？’ 佛陀告诉文殊（Manjushri，菩萨名）：‘我现在问你，如果有个医生，明明知道众生有风、痰、热病，在病还没发作的时候，会提前治疗吗？’ ‘不会的，世尊！’ ‘文殊师利（Manjushri，菩萨名）！这位医生知道病吗？’ ‘是的，世尊！’ ‘文殊师利（Manjushri，菩萨名）！我也是这样。知道众生多贪、多嗔，多愚痴，寿命长短，恶业善业。佛陀虽然事先知道，但不是时候不说。文殊师利（Manjushri，菩萨名）！这两个女人孙陀利（Sundari，人名）和栴遮摩尼（Janchanamani，人名），过去世时，常常杀害众生，造作不善业，常常诽谤圣人，进入阿鼻地狱（Avici Hell，八大地狱中最苦之处）。文殊师利（Manjushri，菩萨名）！众生的恶业不是我造成的。如果众生能够听闻佛法，我就为他们说；如果不能听闻，我就不说。文殊师利（Manjushri，菩萨名）！就像人病重无法医治一样。
English
English version: 'Where consciousness is not, where mind-consciousness is not, hence purity is attained. Thus, Manjushri (Manjushri, name of a Bodhisattva)! For example, a soiled garment is washed with lye, the dirt disappears and the garment remains. Why? Because the dirt has been removed. Because the dirt is removed, the garment becomes clean. Thus, Manjushri! Various faults are like dirt; washing away the dirt of the mind with the water of wisdom, because the dirt of the mind is removed, purity is achieved.' The Buddha spoke this Gatha: 'Like a soiled garment, washed with lye, washed with lye, the garment becomes clean. Thus, by faults, the mind-consciousness is defiled, washed with the ashes of wisdom, the mind is purified.' At that time, Manjushri (Manjushri, name of a Bodhisattva) said to the Buddha: 'World Honored One! The heretics (referring to religions other than Buddhism), according to their perverse views, will again say: 'If the World Honored One is all-knowing, why did he not predict beforehand that the heretical women Sundari (Sundari, a person's name) and Janchanamani (Janchanamani, a person's name) would slander the Tathagata (Tathagata, an epithet of the Buddha)? Therefore, it is known that the Tathagata is not all-knowing, because he did not prevent their slander, causing them to fall into evil paths for countless kalpas, even entering the Avici Hell (Avici Hell, the most painful of the eight great hells).' World Honored One! How should we answer?' The Buddha told Manjushri (Manjushri, name of a Bodhisattva): 'I now ask you, if there is a physician who clearly knows that beings have diseases of wind, phlegm, and heat, would he treat them preventively before the disease arises?' 'No, World Honored One!' 'Manjushri (Manjushri, name of a Bodhisattva)! Does this physician know the disease?' 'Yes, World Honored One!' 'Manjushri (Manjushri, name of a Bodhisattva)! I am also like that. I know that beings have much greed, much anger, much ignorance, long life, short life, evil deeds, and good deeds. Although the Buddha knows beforehand, he does not speak out of time. Manjushri (Manjushri, name of a Bodhisattva)! These two women, Sundari (Sundari, a person's name) and Janchanamani (Janchanamani, a person's name), in past lives, often killed beings, committed unwholesome deeds, often slandered the saints, and entered the Avici Hell (Avici Hell, the most painful of the eight great hells). Manjushri (Manjushri, name of a Bodhisattva)! The evil deeds of beings are not created by me. If beings are capable of hearing the Dharma, I will speak it for them; if they are not capable of hearing, I will not speak. Manjushri (Manjushri, name of a Bodhisattva)! It is like a person whose illness is too severe to be cured.' --------------------------------------------------------------------------------
Chinese
，医师舍去，不与少药。如来亦尔，知此二人不可教化，是故默然不逆记说。文殊师利！若可记者，我则为记。如我记弟子，得声闻、独觉及得菩萨，或不记说当得三乘。何以故？以不定故。文殊师利！于汝意云何？若人诽谤虚空，虚空当云何答？” 文殊师利言：“虚空无语言。何以故？虚空无故。” “如是，文殊师利！如来与虚空等，虚空无语言，如来亦无语言。文殊师利！有五浊恶世。云何为五？劫浊、众生浊、命浊、烦恼浊、见浊。云何劫浊？三灾起时，更相杀害，众生饥馑，种种疾病，此谓劫浊。云何众生浊？恶众生、善众生，下、中、上众生，胜、劣众生，第一众生、不第一众生，此谓众生浊。云何命浊？十岁众生、二十、三十、四十、五十、六十、七十、八十、九十岁、百岁、二百岁、四百岁、八百岁，乃至千岁，有长短故，此谓命浊。云何烦恼浊？多贪、多瞋、多痴，此谓烦恼浊。云何见浊？邪见、戒取见，取常见、断见、有见、无见、我见、众生见，此谓见浊。如是五浊，如来悉无。” 佛说此祇夜： “如来如虚空， 云何有言语？ 如来无五浊， 是故不逆记。” 尔时文殊师利白佛言：“世尊！未来邪见人，当诽谤佛说如是言：‘若使如来是一切智，何 现代汉语译本：医生会舍弃那些无法医治的病人，不会给他们开药。如来（Tathagata，佛的称号之一）也是如此，知道这两种人无法被教化，所以默然不语，不作授记（Vyakarana，对未来成佛的预言）。文殊师利（Manjushri，菩萨名）！如果可以授记，我就会为他们授记。就像我为弟子授记，他们将证得声闻（Shravaka，听闻佛法而悟道的弟子）、独觉（Pratyekabuddha，不依师教而独自悟道的修行者）以及菩萨（Bodhisattva，发愿救度一切众生的修行者）果位一样，或者我不为他们授记，因为他们将来会证得三乘（Triyana，声闻乘、独觉乘、菩萨乘）。为什么呢？因为他们的根性不定。文殊师利！你认为如何？如果有人诽谤虚空，虚空会如何回答呢？” 文殊师利说：‘虚空没有语言。为什么呢？因为虚空本无自性。’ ‘是的，文殊师利！如来与虚空一样，虚空没有语言，如来也没有语言。文殊师利！有五浊恶世。什么是五浊呢？劫浊（Kalpa-kasaya，时代污浊）、众生浊（Sattva-kasaya，众生污浊）、命浊（Ayus-kasaya，寿命污浊）、烦恼浊（Klesa-kasaya，烦恼污浊）、见浊（Drsti-kasaya，见解污浊）。什么是劫浊？三灾（Traidhatuka，火灾、水灾、风灾）发生时，互相残杀，众生遭受饥荒，各种疾病流行，这就是劫浊。什么是众生浊？有恶的众生、善的众生，下等的、中等的、上等的众生，殊胜的、低劣的众生，第一等的众生、不是第一等的众生，这就是众生浊。什么是命浊？有寿命十岁的众生、二十岁、三十岁、四十岁、五十岁、六十岁、七十岁、八十岁、九十岁、一百岁、两百岁、四百岁、八百岁，乃至一千岁的众生，寿命有长有短，这就是命浊。什么是烦恼浊？多贪、多嗔、多痴，这就是烦恼浊。什么是见浊？邪见（Mithyadristi，错误的见解）、戒取见（Silavrataparamarsa，执着于错误的戒律）、取常见（Satkayadristi，执着于永恒的见解）、断见（Ucchedadristi，执着于断灭的见解）、有见（Bhava-dristi，执着于存在的见解）、无见（Abhava-dristi，执着于不存在的见解）、我见（Atma-dristi，执着于自我的见解）、众生见（Sattva-dristi，执着于众生的见解），这就是见浊。如是五浊，如来完全没有。’ 佛说此偈颂： ‘如来如虚空， 云何有言语？ 如来无五浊， 是故不逆记。’ 尔时文殊师利对佛说：‘世尊！未来邪见之人，将会诽谤佛，说这样的话：‘如果如来是一切智者（Sarvajna，具有一切智慧的人），为什么……’
English
English version: A physician would abandon those incurable patients and not prescribe medicine for them. The Tathagata (One Thus Gone, an epithet of the Buddha) is also like that, knowing that these two types of people cannot be taught, therefore he remains silent and does not make predictions (Vyakarana, prophecies of future Buddhahood). Manjushri (a Bodhisattva)! If it were possible to make predictions, I would make them. Just as I make predictions for my disciples, that they will attain the state of Shravaka (Hearer, a disciple who attains enlightenment by hearing the Buddha's teachings), Pratyekabuddha (Solitary Buddha, one who attains enlightenment independently), and Bodhisattva (Enlightening Being, one who vows to save all beings), or I do not make predictions for them, because they will attain the Three Vehicles (Triyana, the vehicles of Shravakas, Pratyekabuddhas, and Bodhisattvas) in the future. Why? Because their nature is uncertain. Manjushri! What do you think? If someone slanders space, how would space respond?' Manjushri said, 'Space has no language. Why? Because space has no inherent existence.' 'That is so, Manjushri! The Tathagata is like space, space has no language, and the Tathagata also has no language. Manjushri! There are five defilements in this evil world. What are the five? The defilement of the age (Kalpa-kasaya, the impurity of the era), the defilement of beings (Sattva-kasaya, the impurity of beings), the defilement of life (Ayus-kasaya, the impurity of lifespan), the defilement of afflictions (Klesa-kasaya, the impurity of afflictions), and the defilement of views (Drsti-kasaya, the impurity of views). What is the defilement of the age? When the three calamities (Traidhatuka, fire, water, and wind) arise, they kill each other, beings suffer from famine, and various diseases spread, this is the defilement of the age. What is the defilement of beings? There are evil beings, good beings, inferior beings, middling beings, superior beings, excellent beings, inferior beings, the foremost beings, and not the foremost beings, this is the defilement of beings. What is the defilement of life? There are beings with a lifespan of ten years, twenty, thirty, forty, fifty, sixty, seventy, eighty, ninety, one hundred, two hundred, four hundred, eight hundred, and even one thousand years, lifespans are long and short, this is the defilement of life. What is the defilement of afflictions? Much greed, much anger, much delusion, this is the defilement of afflictions. What is the defilement of views? Wrong views (Mithyadristi, incorrect views), adherence to precepts (Silavrataparamarsa, clinging to wrong precepts), the view of permanence (Satkayadristi, the view of eternal existence), the view of annihilation (Ucchedadristi, the view of annihilation), the view of existence (Bhava-dristi, the view of existence), the view of non-existence (Abhava-dristi, the view of non-existence), the view of self (Atma-dristi, the view of self), the view of beings (Sattva-dristi, the view of beings), this is the defilement of views. The Tathagata is completely free from these five defilements.' The Buddha spoke this verse: 'The Tathagata is like space, how can there be language? The Tathagata has no five defilements, therefore he does not make predictions.' At that time, Manjushri said to the Buddha, 'World Honored One! In the future, people with wrong views will slander the Buddha, saying such things as: 'If the Tathagata is all-knowing (Sarvajna, one who possesses all knowledge), why...' -------------------------------------------------------------------------------- 故待众生作罪，然后制戒？’”
Chinese
佛告文殊师利：“如此即是一切智相。若我逆制戒，人当谤我。何以故？我不作罪，云何强说？此非一切智。何以故？我无罪过故。如来无慈悲心，不饶益、不摄受众生！如人无子，而说有子，某时当生。空有此言，云何可信！何以故？不真实故。若真见生子，则生信心。如是，文殊师利！所未作罪，人天不见，云何逆制戒？要须见罪，然后乃制。文殊师利！譬如医师知风、痰、热等发起所由，亦知有药对治此病。有人勇健身无疾病，如此之人须师治不？” 文殊白佛：“彼不须治。彼若病生，师即为治，世间赞说是第一师。” “如是，文殊师利！一切声闻、一切众生，有宜制戒、有不宜者。我知一切众生心之所行，未作罪者，我则不制；若已作过，我则制戒。我若如此，则世间不谤。文殊师利！众生之中有下、中、上，如来制戒亦复如是。文殊师利，如种大麦及麻豆等，牙始生时，已堪用不？” 文殊师利言：“不堪用也。何以故？以未熟故。” 佛告文殊师利：“一切众生善根未熟，亦如是不堪制戒。文殊师利！如拘物头花、优钵罗花始生之时，日光所照，能令开不？” 文殊师利言：“不能开也。何以故？以新生故。” 佛告文 现代汉语译本：‘难道要等到众生犯罪之后，才制定戒律吗？’ 佛告诉文殊师利（Manjushri，菩萨名）: ‘如果我预先制定戒律，人们就会诽谤我。为什么呢？因为我没有犯过罪，为什么要强行说这些呢？这不是一切智慧的表现。为什么呢？因为我没有罪过。这样如来（Tathagata，佛的称号）就没有慈悲心，不饶益、不摄受众生了！就像一个人没有孩子，却说自己有孩子，并且说某个时候会出生。这只是空话，怎么能让人相信呢！为什么呢？因为不真实。如果真的看到生了孩子，人们才会相信。同样，文殊师利！在罪业尚未发生，人天都未见到时，怎么能预先制定戒律呢？必须先见到罪业，然后才能制定。文殊师利！譬如医生知道风、痰、热等病症的起因，也知道有药物可以对治这些疾病。如果有人身体强壮，没有疾病，这样的人需要医生治疗吗？’ 文殊（Manjushri）对佛说：‘他不需要治疗。如果他生病了，医生才为他治疗，世间会赞扬这位医生是最好的医生。’ ‘是的，文殊师利！对于一切声闻（Sravaka，听闻佛法而修行的弟子）、一切众生，有些适合制定戒律，有些不适合。我知道一切众生的心之所想，对于尚未犯罪的人，我就不制定戒律；如果已经犯了罪，我就制定戒律。如果我这样做，世间就不会诽谤我。文殊师利！众生之中有下等、中等、上等，如来制定戒律也是如此。文殊师利，就像种植大麦和麻豆等，当牙刚长出来的时候，已经可以用了吗？’ 文殊师利说：‘不能用。为什么呢？因为还没有成熟。’ 佛告诉文殊师利：‘一切众生的善根尚未成熟，也像这样不能制定戒律。文殊师利！就像拘物头花（Kumuda，睡莲的一种）和优钵罗花（Utpala，青莲花）刚生长出来的时候，阳光照射，能让它们开放吗？’ 文殊师利说：‘不能开放。为什么呢？因为是新生的。’ 佛告诉文殊