English
English version: 'Is it then necessary to establish precepts after sentient beings have committed offenses?' The Buddha said to Manjushri (Manjushri, name of a Bodhisattva): 'Such would be the aspect of omniscience. If I were to establish precepts prematurely, people would slander me. Why? Because I have not committed any offenses, why should I forcibly speak of these things? This is not the mark of omniscience. Why? Because I have no faults. In that case, the Tathagata (Tathagata, an epithet of the Buddha) would be without compassion, not benefiting or embracing sentient beings! It would be like a person without children claiming to have them, and saying they will be born at a certain time. These are empty words, how can they be believed! Why? Because they are not true. If one truly sees a child being born, then faith arises. Likewise, Manjushri! When offenses have not yet been committed, and neither humans nor gods have witnessed them, how can precepts be established prematurely? It is necessary to see the offense first, and then establish the precept. Manjushri! For example, a physician knows the causes of wind, phlegm, heat, and other ailments, and also knows the medicines to treat these illnesses. If someone is strong and healthy and has no illnesses, does such a person need a physician's treatment?' Manjushri (Manjushri) said to the Buddha: 'He does not need treatment. If he becomes ill, then the physician will treat him, and the world will praise that physician as the best.' 'So it is, Manjushri! Among all Sravakas (Sravaka, disciples who practice by hearing the Buddha's teachings) and all sentient beings, some are suitable for establishing precepts, and some are not. I know the thoughts of all sentient beings. For those who have not yet committed offenses, I do not establish precepts; if they have already committed offenses, then I establish precepts. If I do this, the world will not slander me. Manjushri! Among sentient beings, there are inferior, middling, and superior, and the Tathagata's establishment of precepts is also like this. Manjushri, like planting barley, hemp, beans, and so on, when the sprouts have just emerged, are they already ready for use?' Manjushri said: 'They are not ready for use. Why? Because they are not yet ripe.' The Buddha said to Manjushri: 'The roots of goodness in all sentient beings are not yet mature, and likewise, they are not ready for establishing precepts. Manjushri! Like when Kumuda flowers (Kumuda, a type of water lily) and Utpala flowers (Utpala, blue lotus) have just begun to grow, can the sunlight cause them to open?' Manjushri said: 'They cannot open. Why? Because they are newly born.' The Buddha said to --------------------------------------------------------------------------------
Chinese
殊师利：“善根未熟亦如是，如来如是不得制戒。何以故？非时节故。若非时制戒，众生不受，言：‘我无罪，何故制戒？’文殊师利！如种谷未熟，为可取不？” 文殊师利言：“不可取也。世尊！非时尚未有花，何况得米及以糠糩？” “文殊师利！我未制戒亦复如是，诸弟子无所犯，无犯戒果。是故，文殊师利！我不逆制戒。” 佛说此祇夜： “无罪逆制戒， 众生不信受， 是故见有罪， 尔时乃制戒。 譬如芽茎时， 未便有果实， 诸比丘无罪， 不制戒亦然。” 尔时文殊师利白佛言：“世尊！邪见人说如是言：‘摩醯首罗天造此世间。’如是邪说，当云何破？” 佛告文殊师利：“此是虚妄，非真实语。又余外道言：‘非首罗造。’若由首罗，不应自谤。何以故？自由故。若自由者，则一切世间，以首罗为师，更无余师。若一切世间各自有师，则诸世间非首罗造。若一切事由首罗者，若事首罗则应无疑。又《摩醯首罗经》不作是说，若有此说，众生不应生疑。是故，文殊师利！知此世间非首罗所造，当知不实，是虚妄言。” 佛说此祇夜。 “若诸善恶业， 摩醯首罗造， 世间无事证， 无人决断说。 如此不真语， 虽说 现代汉语译本： 文殊师利（Manjushri，菩萨名）问：‘如果众生的善根尚未成熟，如来（Tathagata，佛的称号）是否就不能制定戒律呢？’佛回答说：‘是的，因为时机未到。如果不在适当的时机制定戒律，众生就不会接受，他们会说：“我没有犯罪，为什么要制定戒律？”文殊师利！就像播种的谷物尚未成熟，可以收割吗？’ 文殊师利回答说：‘不能收割。世尊（Bhagavan，佛的称号）！时机未到，连花都没有，更何况是米和糠秕呢？’ 佛说：‘文殊师利！我没有制定戒律也是如此，弟子们没有犯错，也没有犯戒的后果。所以，文殊师利！我不会在不适当的时候制定戒律。’ 佛说了这段偈语： ‘没有罪过就制定戒律，众生不会相信接受，所以看到有罪过，那时才制定戒律。譬如芽茎的时候，还没有果实，众比丘没有罪过，不制定戒律也是一样。’ 这时，文殊师利对佛说：‘世尊！邪见的人这样说：“摩醯首罗天（Maheshvara，印度教神祇，被一些人认为是世界的创造者）创造了这个世界。”对于这种邪说，应该如何破斥呢？’ 佛告诉文殊师利：‘这是虚妄的，不是真实的话。还有其他外道说：“不是首罗（Ishvara，自在天，与摩醯首罗天同义）创造的。”如果是首罗创造的，就不应该自己诽谤自己。为什么呢？因为他是自由的。如果他是自由的，那么整个世界都应该以首罗为老师，没有其他的老师。如果整个世界各自有老师，那么这些世界就不是首罗创造的。如果一切事情都由首罗决定，那么关于首罗的事情就不应该有疑问。《摩醯首罗经》（Maheshvara Sutra，可能指与摩醯首罗天相关的经典）也没有这样说，如果有这样的说法，众生就不应该产生怀疑。所以，文殊师利！要知道这个世界不是首罗创造的，应当知道这是不真实的，是虚妄的言论。’ 佛说了这段偈语： ‘如果一切善恶业，都是摩醯首罗创造的，世间就没有事情可以证明，没有人能够决断地说。这样不真实的话，即使说了’
English
English version: Manjushri (Manjushri, name of a Bodhisattva) asked: 'If the roots of goodness of sentient beings are not yet mature, can the Tathagata (Tathagata, title of the Buddha) not establish precepts in this way?' The Buddha replied: 'Yes, because the time is not right. If precepts are established at an inappropriate time, sentient beings will not accept them, saying, "I have not committed any offense, why establish precepts?" Manjushri! Just like sown grains that are not yet ripe, can they be harvested?' Manjushri replied: 'They cannot be harvested. World Honored One (Bhagavan, title of the Buddha)! When the time is not right, there are not even flowers, let alone rice and chaff?' The Buddha said: 'Manjushri! My not establishing precepts is also like this, the disciples have not committed any offenses, nor are there any consequences of violating precepts. Therefore, Manjushri! I will not establish precepts at an inappropriate time.' The Buddha spoke this verse: 'Establishing precepts when there is no offense, sentient beings will not believe and accept them, therefore, seeing that there is an offense, only then establish precepts. Just like when it is the time of sprouts and stems, there is not yet fruit, if the Bhikshus (Bhikshus, Buddhist monks) have not committed any offenses, not establishing precepts is also the same.' At this time, Manjushri said to the Buddha: 'World Honored One! People with wrong views say this: "Maheshvara (Maheshvara, a Hindu deity, considered by some to be the creator of the world) created this world." How should this wrong view be refuted?' The Buddha told Manjushri: 'This is false, not true words. There are also other non-Buddhist paths that say: "Ishvara (Ishvara, the自在天, synonymous with Maheshvara) did not create it." If Ishvara created it, he should not slander himself. Why? Because he is free. If he is free, then the entire world should take Ishvara as their teacher, and there would be no other teachers. If each world has its own teacher, then these worlds were not created by Ishvara. If all things are determined by Ishvara, then there should be no doubt about the things of Ishvara. The Maheshvara Sutra (Maheshvara Sutra, possibly referring to scriptures related to Maheshvara) does not say this either, if there were such a statement, sentient beings should not have doubts. Therefore, Manjushri! Know that this world was not created by Ishvara, you should know that this is not true, it is false words.' The Buddha spoke this verse: 'If all good and evil karma are created by Maheshvara, there is no evidence in the world to prove it, and no one can decisively say it. Such untrue words, even if spoken' -------------------------------------------------------------------------------- 不成就。”
Chinese
尔时文殊师利白佛言：“世尊！如来、应供、正遍知、法身，世尊！为于法中有身，为以法为身。一切诸法，云何与虚空等？” 佛告文殊师利：“不于法中有身。何以故？如虚空故。如不于虚空有虚空。何以故？虚空者无处，无处故名虚空，虚空无意乐当取虚空；复次虚空无体、无作，故名虚空。文殊师利！虚空者，非有、非无。何以故？无处有，无处无故。何以故？若初有故后成无，若初无故后成有；若初有，后当有；若后无，则初无。如是，文殊师利！八种语言，通一切诸法。” 佛告文殊师利：“我不说有色为身。何以故？一切佛与虚空等，普遍故、无思故、无心意识故，无处故、无内外故。是故，文殊师利！说名世尊。文殊师利！谓为佛者，不以身口意觉，故谓为佛。何以故？虚空不以身、口、意觉虚空故。” 佛告文殊师利：“若无心意，是处为有为无？若有便定有，若无便定无。” 文殊师利白佛言：“无有世尊，亦无善逝。何以故？不可取故，与虚空等故。若等虚空，云何有色相？若有色相，便是无常。若是无常，云何与虚空等？” 佛告文殊师利：“譬如两手和合，能出音声。为从左手生？为从右手生？若从左手生，常应有声；右手亦然。何以 现代汉语译本： 不成就。' 尔时文殊师利（Manjushri，智慧的象征）对佛说：'世尊！如来（Tathagata，佛的称号之一）、应供（Arhat，值得供养的人）、正遍知（Samyaksambuddha，完全觉悟者）的法身（Dharmakaya，佛的法性之身），世尊！是在法（Dharma，佛法）中具有身，还是以法作为身？一切诸法（Dharmas，一切事物和现象），如何能与虚空相等呢？' 佛告诉文殊师利：'不是在法中具有身。为什么呢？因为如同虚空一样。如同不在虚空中存在虚空。为什么呢？因为虚空没有处所，没有处所所以叫做虚空，虚空没有意乐（desire）可以去执取虚空；再者，虚空没有实体、没有造作，所以叫做虚空。文殊师利！虚空，非有、非无。为什么呢？因为没有处所说有，没有处所说无。为什么呢？如果最初有，后来变成无；如果最初无，后来变成有；如果最初有，后来应当有；如果后来无，则最初无。像这样，文殊师利！这八种语言，贯通一切诸法。' 佛告诉文殊师利：'我不说有色（Rupa，物质）为身。为什么呢？一切佛与虚空相等，因为普遍、没有思虑、没有心意识、没有处所、没有内外。因此，文殊师利！才被称为世尊（Bhagavan，佛的称号之一）。文殊师利！所谓佛，不是凭借身口意觉，所以才被称为佛。为什么呢？虚空不是凭借身、口、意觉来觉知虚空的。' 佛告诉文殊师利：'如果没有心意，这个处所是有还是无？如果有，就必定是有；如果没有，就必定是无。' 文殊师利对佛说：'没有，世尊，也没有善逝（Sugata，佛的称号之一）。为什么呢？因为不可执取，与虚空相等。如果与虚空相等，怎么会有色相？如果有色相，就是无常（Anitya，变化不定）。如果是无常，怎么能与虚空相等呢？' 佛告诉文殊师利：'譬如两手合在一起，能发出声音。是从左手产生？还是从右手产生？如果从左手产生，应该一直有声音；右手也是一样。为什么呢？
English
English version: does not succeed.' At that time, Manjushri (Manjushri, symbol of wisdom) said to the Buddha: 'World Honored One! The Dharmakaya (Dharmakaya, the body of the Dharma nature of the Buddha) of the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one worthy of offerings), Samyaksambuddha (Samyaksambuddha, the fully enlightened one), World Honored One! Does the World Honored One have a body in the Dharma (Dharma, the Buddha's teachings), or does he take the Dharma as his body? How can all Dharmas (Dharmas, all things and phenomena) be equal to space?' The Buddha told Manjushri: 'It is not that the body exists within the Dharma. Why? Because it is like space. It is like space not existing within space. Why? Because space has no location, and because it has no location it is called space. Space has no desire to grasp space; furthermore, space has no substance and no creation, therefore it is called space. Manjushri! Space is neither existent nor non-existent. Why? Because there is no place to say it exists, and no place to say it does not exist. Why? If it initially exists, it will later become non-existent; if it initially does not exist, it will later become existent; if it initially exists, it should later exist; if it later does not exist, then it initially did not exist. Thus, Manjushri! These eight kinds of language penetrate all Dharmas.' The Buddha told Manjushri: 'I do not say that form (Rupa, matter) is the body. Why? All Buddhas are equal to space, because they are universal, without thought, without mind consciousness, without location, and without inside or outside. Therefore, Manjushri! He is called World Honored One (Bhagavan, one of the titles of the Buddha). Manjushri! What is called Buddha is not based on body, speech, or mind consciousness, therefore he is called Buddha. Why? Space does not perceive space through body, speech, or mind consciousness.' The Buddha told Manjushri: 'If there is no mind consciousness, is this place existent or non-existent? If it exists, it is definitely existent; if it does not exist, it is definitely non-existent.' Manjushri said to the Buddha: 'There is not, World Honored One, nor is there Sugata (Sugata, one of the titles of the Buddha). Why? Because it cannot be grasped, and is equal to space. If it is equal to space, how can there be form? If there is form, then it is impermanent (Anitya, constantly changing). If it is impermanent, how can it be equal to space?' The Buddha told Manjushri: 'For example, when two hands come together, they can produce sound. Does it come from the left hand? Or does it come from the right hand? If it comes from the left hand, there should always be sound; the same is true for the right hand. Why?' --------------------------------------------------------------------------------