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故？二手常有故。一手无声，合故有声。如是，佛从世间出，不着世间，如莲华从水生，不为水所著。如手合有声，亦有、亦无、亦现、不现，可取、不可取，如水中月；如来、正遍知亦复如是。 嘱累品第十七 “文殊师利！若有人受持此法、若说此法，若诵、若书、若教他，所得功德不可限量，能生一切种智。如是善男子、善女人，入佛境界、住佛境界，随佛所学，成满此愿。我若以七宝满此世界，及种种衣服日日施彼，所得功德无量无边。若有善男子、善女人，受持、读诵、书写此经，所得功德，取百分之一，分为百分，如是展转，百过分之，取后一分，犹胜万倍。何以故？生一切智故。经所住处应当供养，是地清净能除诸恶，是清净处、是寂静处、是诸天行处、是诸佛所念处、是人天所贵、是如来地住。” 尔时阿难白佛言：“世尊，云何名此经？云何奉持？” 佛告阿难：“此经名为‘文殊师利所问’，汝当受持；亦名‘种种乐说’，汝当受持；亦名‘断一切疑’，汝当受持，亦名‘菩萨诸行修妒路’，汝当受持。” 尔时文殊师利白佛言：“世尊！如来、应供、正遍知所作已办、可作已办，舍于重担，已断一切诸结，已除一切烦恼、已洗烦恼垢、已伏诸魔、已得诸佛法、 现代汉语译本 什么是‘故’呢？两只手合在一起常常会发出声音。如果只有一只手，就没有声音，两只手合在一起才会有声音。就像这样，佛陀从世间而出，却不执着于世间，如同莲花从水中生长出来，却不被水沾染。就像两手合在一起有声音，也包含着有和无、显现和不显现、可取和不可取，如同水中的月亮一样；如来（Tathagata，佛的称号之一）、正遍知（Samyaksambuddha，佛的称号之一）也是如此。 嘱累品第十七 ‘文殊师利（Manjusri，菩萨名）！如果有人受持此法、宣说此法，或者读诵、书写、教导他人，所得到的功德不可估量，能够产生一切种智（Sarvajnana，佛的智慧）。这样的善男子、善女人，进入佛的境界、安住于佛的境界，跟随佛所学，成就圆满这个愿望。我如果用七宝充满这个世界，以及种种衣服每天布施给他们，所得到的功德也是无量无边。如果有人受持、读诵、书写这部经，所得到的功德，即使取百分之一，再分为一百份，这样辗转分割，取最后一份，也胜过万倍。为什么呢？因为能生出一切智慧的缘故。这部经所在的地方应当供养，这块土地是清净的，能够去除各种邪恶，这个地方是清净的地方、是寂静的地方、是诸天所行的地方、是诸佛所忆念的地方、是人天所尊重的地方、是如来安住的土地。’ 这时，阿难（Ananda，佛陀的十大弟子之一）问佛说：‘世尊，这部经叫什么名字？我们应当如何奉持？’ 佛告诉阿难：‘这部经名为《文殊师利所问》，你们应当受持；也名为《种种乐说》，你们应当受持；也名为《断一切疑》，你们应当受持，也名为《菩萨诸行修妒路（Sutra，经）》，你们应当受持。’ 这时，文殊师利（Manjusri，菩萨名）对佛说：‘世尊！如来（Tathagata，佛的称号之一）、应供（Arhat，佛的称号之一）、正遍知（Samyaksambuddha，佛的称号之一）所作的已经完成、该作的已经完成，舍弃了沉重的负担，已经断除一切诸结，已经去除一切烦恼、已经洗净烦恼的污垢、已经降伏各种魔障、已经获得诸佛的法、
English
English version What is ‘cause’? Two hands often have cause. One hand is without sound; when joined, there is sound. Thus, the Buddha emerges from the world but is not attached to the world, like a lotus flower that grows from water but is not stained by water. Like the sound when hands clap together, it contains existence and non-existence, appearance and non-appearance, graspable and ungraspable, like the moon in the water; the Tathagata (Tathagata, one of the titles of the Buddha), the Samyaksambuddha (Samyaksambuddha, one of the titles of the Buddha) is also like this. Chapter Seventeen: Entrustment ‘Manjusri (Manjusri, name of a Bodhisattva)! If someone receives and upholds this Dharma, speaks this Dharma, recites it, writes it, or teaches it to others, the merit they obtain is immeasurable and can generate all-knowing wisdom (Sarvajnana, Buddha's wisdom). Such good men and good women enter the Buddha's realm, abide in the Buddha's realm, follow what the Buddha has learned, and fulfill this vow. If I were to fill this world with seven treasures and give various clothes to them daily, the merit obtained would also be immeasurable and boundless. If there are good men and good women who receive, uphold, recite, and write this Sutra, the merit they obtain, even if taking one percent and dividing it into one hundred parts, and then repeatedly dividing it in this way, taking the last part, would still be ten thousand times greater. Why? Because it gives rise to all wisdom. The place where this Sutra resides should be offered to, this land is pure and can remove all evils, this is a pure place, a quiet place, a place where the devas (Devas, gods) travel, a place where all Buddhas remember, a place respected by humans and devas, a land where the Tathagata abides.’ At that time, Ananda (Ananda, one of the ten great disciples of the Buddha) said to the Buddha: ‘World Honored One, what is the name of this Sutra? How should we uphold it?’ The Buddha told Ananda: ‘This Sutra is named ‘What Manjusri Asked,’ you should receive and uphold it; it is also named ‘Various Joyful Discourses,’ you should receive and uphold it; it is also named ‘Severing All Doubts,’ you should receive and uphold it; it is also named ‘Bodhisattva's Practices Sutra (Sutra, scripture),’ you should receive and uphold it.’ At that time, Manjusri (Manjusri, name of a Bodhisattva) said to the Buddha: ‘World Honored One! The Tathagata (Tathagata, one of the titles of the Buddha), the Arhat (Arhat, one of the titles of the Buddha), the Samyaksambuddha (Samyaksambuddha, one of the titles of the Buddha) has completed what needed to be done, has finished what could be done, has abandoned the heavy burden, has severed all bonds, has removed all afflictions, has washed away the defilement of afflictions, has subdued all demons, has obtained the Dharma of all Buddhas, --------------------------------------------------------------------------------
Chinese
一切智者、一切见者，成就十力、四无畏、十八不共法，五眼具足佛眼无障，见一切世间，如是思惟：‘我初得道，先为谁说法？云何众生清净善行？何人易教，少贪、瞋、痴？何人能现证智慧？彼若不闻此法，必当退转，是故我当先为说法，彼能堪受，无有疑谤。’世尊！阿罗汉、正遍知等有何义？” 佛告文殊师利：“阿罗汉多者得正遍知，名阿罗汉多；复次，阿者何义？过凡夫地，名为阿义。罗者何义？从染得无染，名为罗义。呵者何义？以杀烦恼、得光明义。那者何义？到于醍醐道，不为生死所缚义。多者何义？求觅真实义。三藐三佛陀者何义？自觉觉彼、正遍见义。婆者何义？诸法平等如虚空义。摩者何义？能灭憍慢义。耶者何义？如法分别义。奄者何义？知后边身义。迦者何义？失业、非业义。娑者何义？知生死轮转边义。婆者何义？解脱、解脱系缚义。优者何义？能随问答义。陀者何义？得寂静义。他者何义？受持法性无体相义。所作已办者，舍身肉、手足，事已毕竟，谓所作已办。 “迦厘者，已舍不更舍。迦者，见诸法如观其掌；厘者，软直心相续。迦者断诸业行。厘者，除三业性。多者，觉真义。耶者，灭没声如法成就义。所作已办者，诸善根已办。舍于重担者，无复生死可担。已 断一切诸结者，断一切贪瞋痴结。断一切烦恼者，拔三界诸烦恼。已洗烦恼垢者，无业烦恼气故。已伏诸魔者，除诸死魔故。已得诸佛法者，度一切般若波罗蜜，到一切般若波罗蜜，此谓已得诸佛法。一切智者，无所不知。一切见者，现证一切诸法义。成就十力者，如法神力等，称量佛力，胜一切众生力，百倍、千倍、百千万亿倍，不可思议不可数佛，成就无边力。从佛十力，出无量力，成就一切诸力，名成就十力。十力者，谓是处非处力、业力、定力、根力、欲力、性力、至处道力、宿命力、天眼力、漏尽力。四无畏者，一切智无畏、一切漏尽无畏、能说障道无畏、说尽苦道无畏。十力、四无畏，大慈、大悲、大喜、大舍，谓十八不共法。十八不共成满，故五眼亦满，所谓天眼、佛眼、法眼、慧眼、肉眼。佛有无量眼，何以故？境界无量故，是故佛成就五眼无障碍，所见无余，等虚空故，以此眼见一切世间。以无障碍眼见世间，以障碍眼亦见一切世间。见已，如是思惟：‘为何等人我当先为说法？’文殊师利！我说此言有何义？” 文殊师利白佛：“我未解世尊意。” 佛告文殊师利：“于此佛境界，有无穷众生。惟阿罗罗、郁头蓝弗，可先为说法，除此二人更无余人。而此二人，死已七日。我先以佛 现代汉语译本： ‘断一切诸结’，是指断除一切贪欲、嗔恨、愚痴的束缚。 ‘断一切烦恼’，是指拔除三界中所有的烦恼。 ‘已洗烦恼垢’，是因为没有了业和烦恼的气息。 ‘已伏诸魔’，是指除去了各种死魔。 ‘已得诸佛法’，是指度过一切般若波罗蜜（Prajnaparamita，智慧到彼岸），到达一切般若波罗蜜，这被称为已获得诸佛法。 ‘一切智者’，是指没有什么不知道的。 ‘一切见者’，是指亲身证悟一切诸法的真义。 ‘成就十力者’，如佛法的神通力等，衡量佛的力量，胜过一切众生的力量，百倍、千倍、百千万亿倍，不可思议不可计数，佛成就无边的力量。从佛的十力中，产生无量的力量，成就一切诸力，名为成就十力。十力是指：是处非处力、业力、定力、根力、欲力、性力、至处道力、宿命力、天眼力、漏尽力。 ‘四无畏者’，是指一切智无畏、一切漏尽无畏、能说障道无畏、说尽苦道无畏。 十力、四无畏，加上大慈、大悲、大喜、大舍，称为十八不共法。 十八不共法圆满成就，所以五眼也圆满，即天眼、佛眼、法眼、慧眼、肉眼。佛有无量的眼睛，为什么呢？因为境界是无量的，所以佛成就五眼，没有障碍，所见没有遗漏，等同虚空，因此用这眼睛看见一切世间。用没有障碍的眼睛看见世间，用有障碍的眼睛也看见一切世间。看见之后，这样思惟：‘我应当先为哪种人说法呢？’文殊师利（Manjusri）！我说这句话有什么意义？’ 文殊师利（Manjusri）对佛说：‘我还不理解世尊的用意。’ 佛告诉文殊师利（Manjusri）：‘在这佛的境界中，有无穷的众生。只有阿罗罗（Arada Kalama）、郁头蓝弗（Udraka Ramaputra）可以先为他们说法，除了这二人，再没有其他人了。而这二人，已经去世七天了。我先用佛
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English version: 'One who has severed all bonds' refers to severing all bonds of greed, hatred, and delusion (ignorance). 'One who has severed all afflictions' refers to uprooting all afflictions in the three realms. 'One who has washed away the defilements of affliction' is because there is no longer the aura of karma and affliction. 'One who has subdued all demons' refers to eliminating all the demons of death. 'One who has attained all the Buddha-dharmas' refers to crossing over all Prajnaparamita (Perfection of Wisdom), reaching all Prajnaparamita; this is called having attained all the Buddha-dharmas. 'The All-Knowing One' refers to one who knows everything. 'The All-Seeing One' refers to one who directly realizes the meaning of all dharmas. 'One who has accomplished the Ten Powers' such as the supernatural powers of the Buddha-dharma, measuring the Buddha's power, surpassing the power of all beings by a hundredfold, a thousandfold, a hundred millionfold, inconceivable and countless times; the Buddha accomplishes boundless power. From the Buddha's Ten Powers, immeasurable powers arise, accomplishing all powers, which is called accomplishing the Ten Powers. The Ten Powers are: the power of knowing what is possible and impossible, the power of karma, the power of concentration, the power of faculties, the power of intention, the power of nature, the power of the path leading to all destinations, the power of knowing past lives, the power of the heavenly eye, and the power of the exhaustion of outflows. 'The Four Fearlessnesses' are: fearlessness of perfect enlightenment, fearlessness of the exhaustion of all outflows, fearlessness of expounding the obstacles to the path, and fearlessness of expounding the path to the end of suffering. The Ten Powers, the Four Fearlessnesses, together with great loving-kindness, great compassion, great joy, and great equanimity, are called the Eighteen Unique Qualities of a Buddha. With the perfect accomplishment of the Eighteen Unique Qualities, the Five Eyes are also perfected, namely the heavenly eye, the Buddha eye, the Dharma eye, the wisdom eye, and the physical eye. The Buddha has immeasurable eyes. Why? Because the realm is immeasurable. Therefore, the Buddha accomplishes the Five Eyes without obstruction, seeing without omission, equal to space; thus, with these eyes, one sees all the world. With unobstructed eyes, one sees the world; with obstructed eyes, one also sees all the world. Having seen, one contemplates thus: 'For what kind of people should I first expound the Dharma?' Manjusri! What meaning is there in what I have said?' Manjusri said to the Buddha: 'I do not yet understand the World Honored One's intention.' The Buddha told Manjusri: 'In this Buddha-realm, there are infinite beings. Only Arada Kalama and Udraka Ramaputra are suitable to be taught the Dharma first; besides these two, there is no one else. And these two have already passed away for seven days. I will first use the Buddha --------------------------------------------------------------------------------
Chinese
智，语十地菩萨。我以世间智，为众生说法。此二人不闻我法，故成退转，寿命唯余七日。” 诸天闻此言，即白佛言：“如是，世尊！阿罗罗、郁头蓝弗死已七日。” “文殊师利！云何众生清净善行？可化易教众生者，谓多功德人；清净者，清净心也；善行者，自行诸善根；可化者，闻略说得度；易教者，能分别诸法，善灭一切身、口、意垢，不为爱见之所系缚。若有如此众生，我当先为说法，我当令其得解，不诽谤我。” 佛说此祇夜： “郁头蓝弗、 阿罗罗仙， 死已七日， 我先已记。 后有诸天， 而来报我： ‘如是世尊！ 如是善逝！ 二人并死， 已经七日。’ “文殊师利！无有余人速疾智慧，唯除如来、善逝、世尊。” 尔时文殊师利白佛言：“世尊！一切诸功德不与出家心等。何以故？住家无量过患故，出家无量功德故。” 佛告文殊师利：“如是，如是！如汝所说。一切诸功德，不与出家心等。何以故？住家无量过患故，出家无量功德故。住家者有障碍，出家者无障碍；住家者摄受诸垢，出家者离诸垢；住家者行诸恶，出家者离诸恶；住家者是尘垢处，出家者除尘垢处；住家者溺欲淤泥，出家者离欲淤泥；住家者随愚人法，出 现代汉语译本 智（智慧），是对十地菩萨说的。‘我以世间的智慧，为众生说法。’这两个人没有听闻我的佛法，所以退转了，寿命只剩下七天。” 诸天听到这话，就对佛说：“是的，世尊！ 阿罗罗（Ārāḍa Kālāma），郁头蓝弗（Udraka Rāmaputra）已经死了七天了。” “文殊师利（Mañjuśrī）！什么样的众生才算是清净的善行？可以教化容易教导的众生，是指那些具有很多功德的人；清净，是指清净的心；善行，是指自己修行各种善根；可以教化，是指听了简略的说法就能得度；容易教导，是指能够分辨各种佛法，善于消除一切身、口、意的污垢，不被爱欲和邪见所束缚。如果有这样的众生，我应当先为他们说法，我应当让他们得到解脱，不诽谤我。” 佛说了这段偈语： ‘郁头蓝弗（Udraka Rāmaputra），阿罗罗仙（Ārāḍa Kālāma），死后已经七天，我先前已经预记。后来有诸天，来告诉我：‘是的，世尊！是的，善逝！这两人都死了，已经七天了。’ “文殊师利（Mañjuśrī）！没有其他人有如此迅速的智慧，除了如来（Tathāgata）、善逝（Sugata）、世尊（Bhagavat）。” 这时，文殊师利（Mañjuśrī）对佛说：“世尊！一切的功德都比不上出家修行的心。为什么呢？因为在家有无量的过患，出家有无量的功德。” 佛告诉文殊师利（Mañjuśrī）：“是的，是的！正如你所说。一切的功德，都比不上出家修行的心。为什么呢？因为在家有无量的过患，出家有无量的功德。在家的人有障碍，出家的人没有障碍；在家的人摄取各种污垢，出家的人远离各种污垢；在家的人行各种恶事，出家的人远离各种恶事；在家的人是尘垢聚集的地方，出家的人是清除尘垢的地方；在家的人沉溺于欲望的泥潭，出家的人远离欲望的泥潭；在家的人随顺愚人的行为，出