English
English version ‘O Wisdom, I speak to the Bodhisattvas of the Tenth Stage. I use worldly wisdom to teach sentient beings.’ These two did not hear my Dharma, therefore they regressed, and their lifespan is only seven days remaining.’ When the devas heard this, they said to the Buddha, ‘So it is, O World-Honored One! Ārāḍa Kālāma (阿罗罗) and Udraka Rāmaputra (郁头蓝弗) have been dead for seven days.’ ‘Mañjuśrī (文殊师利)! What kind of sentient beings have pure good conduct? Those who can be transformed and are easy to teach are those with much merit; purity is a pure mind; good conduct is cultivating all good roots oneself; those who can be transformed are those who attain liberation upon hearing a brief explanation; those who are easy to teach are those who can distinguish all dharmas, skillfully eliminate all defilements of body, speech, and mind, and are not bound by love and views. If there are such sentient beings, I should first teach them the Dharma, I should enable them to attain liberation, and they will not slander me.’ The Buddha spoke this gatha: ‘Udraka Rāmaputra (郁头蓝弗), Ārāḍa Kālāma (阿罗罗), seven days have passed since their death, I had already predicted it. Later, devas came and reported to me: ‘So it is, O World-Honored One! So it is, O Well-Gone One! Both of them have died, and seven days have passed.’ ‘Mañjuśrī (文殊师利)! There is no one else with such swift wisdom, except for the Tathāgata (如来), the Sugata (善逝), the Bhagavat (世尊).’ At that time, Mañjuśrī (文殊师利) said to the Buddha, ‘World-Honored One! All merits are not equal to the mind of renunciation. Why? Because living at home has immeasurable faults, while leaving home has immeasurable merits.’ The Buddha told Mañjuśrī (文殊师利), ‘So it is, so it is! As you say. All merits are not equal to the mind of renunciation. Why? Because living at home has immeasurable faults, while leaving home has immeasurable merits. Those who live at home have obstacles, those who leave home have no obstacles; those who live at home accumulate defilements, those who leave home are free from defilements; those who live at home perform evil deeds, those who leave home are free from evil deeds; those who live at home are places of dust and defilement, those who leave home remove places of dust and defilement; those who live at home are drowned in the mud of desire, those who leave home are free from the mud of desire; those who live at home follow the ways of fools, --------------------------------------------------------------------------------
Chinese
家者远愚人法；住家者不得正命，出家者得正命；住家者多怨家，出家者无怨家；住家者多苦，出家者少苦；住家者是忧悲恼处，出家者欢喜处；住家者是恶趣梯，出家者是解脱道；住家者是结缚处，出家者是解脱处；住家者有怖畏，出家者无怖畏；住家者有弹罚，出家者无弹罚；住家者是伤害处，出家者非伤害处；住家者有热恼，出家者无热恼；住家者有贪利苦，出家者无贪利苦；住家者是愦闹处，出家者是寂静处；住家者是悭吝处，出家者非悭吝处；住家者是下贱处，出家者是高胜处；住家者为烦恼所烧，出家者灭烦恼火；住家者常为他，出家者常为自；住家者小心行，出家者大心行；住家者以苦为乐，出家者出离为乐；住家者增长蕀刺，出家者能灭蕀刺；住家者成就小法，出家者成就大法。住家者无法用，出家者有法用；住家者多悔吝，出家者无悔吝；住家者增长血泪乳，出家者无血泪乳；住家者三乘毁訾，出家者三乘称叹；住家者不知足，出家者常知足；住家者魔王爱念，出家者令魔恐怖；住家者多放逸，出家者无放逸；住家者是轻蔑处，出家者非轻蔑处；住家者为人仆使，出家者为仆使主；住家者是生死边，出家者是涅槃边；住家者是坠堕处，出家者无坠堕处；住家者是黑闇，出家者是光明；住家者纵诸根 ，出家者摄诸根；住家者长憍慢，出家者灭憍慢；住家者是低下处，出家者是清高处；住家者多事务，出家者无所作；住家者少果报，出家者多果报；住家者多谄曲，出家者心质直；住家者常有忧，出家者常怀喜；住家者如刺入身，出家者无有刺；住家者是疾病处，出家者无疾病；住家者是衰老法，出家者是少壮法；住家者为放逸死，出家者慧为命；住家者是欺诳法，出家者是真实法；住家者多所作，出家者少所作；住家者多饮毒，出家者饮醍醐；住家者多散乱，出家者无散乱；住家者是流转处，出家者非流转处；住家者如毒药，出家者如甘露；住家者爱别离，出家者无别离；住家者多重痴，出家者深智慧；住家者乐尘秽法，出家者乐清净法；住家者失内思惟，出家者得内思惟；住家者无归依，出家者有归依；住家者无尊胜，出家者有尊胜；住家者无定住处，出家者有定住处；住家者不能作依，出家者能作依；住家者多瞋恚，出家者多慈悲；住家者有重担，出家者舍重担；住家者无究竟事，出家者有究竟事；住家者有罪过，出家者无罪过；住家者有过患，出家者无过患；住家者有苦难，出家者无苦难；住家者流转生死，出家者有齐限；住家者有秽污，出家者无秽污；住家者有慢，出家者无慢；住家者以财物为宝，出家 者以功德为宝；住家者多灾疫，出家者离灾疫；住家者常有退，出家者常增长；住家者易可得，出家者难可得；住家者可作，出家者不可作；住家者随流，出家者逆流；住家者是烦恼海，出家者是舟航；住家者是此岸，出家者是彼岸；住家者缠所缚，出家者离缠缚；住家者作怨家，出家者灭怨家；住家者国王所教诫，出家者佛法所教诫；住家者有犯罪，出家者无犯罪；住家者是苦生，出家者是乐生；住家者是浅，出家者是深；住家者伴易得，出家者伴难得；住家者妇为伴，出家者定为伴；住家者是𦌘网，出家者破𦌘网；住家者伤害为胜，出家者摄受为胜；住家者持魔王幢幡，出家者持佛幢幡；住家者是此住，出家者彼住；住家者增长烦恼，出家者出离烦恼；住家者如刺林，出家者出刺林。文殊师利！若我毁訾住家，赞叹出家，言满虚空，说犹无尽。文殊师利！此谓住家过患、出家功德。” 尔时文殊师利白佛言：“世尊！诸菩萨摩诃萨常有几种心念？” 佛告文殊师利：“菩萨自念：‘我当何时出家，住僧坊中？我当何时自恣和合？我当何时修行戒、定、慧，解脱、解脱知见？我当何时着衣如大牟尼尊？我当何时得仙师相好？我当何时住空闲处得处便住？我当何时乞食，于好恶少多不生增减，或得或不得 现代汉语译本：以功德为宝的是出家之人；居家之人多有灾疫，出家之人远离灾疫；居家之人常常退步，出家之人常常增长；居家之人容易得到，出家之人难以得到；居家之人可以作为（世俗之事），出家之人不可作为（世俗之事）；居家之人随波逐流，出家之人逆流而上；居家之人是烦恼之海，出家之人是渡海的舟船；居家之人是此岸，出家之人是彼岸；居家之人被缠缚所束缚，出家之人脱离缠缚的束缚；居家之人制造怨家，出家之人消灭怨家；居家之人受国王的教诫，出家之人受佛法的教诫；居家之人会有犯罪，出家之人没有犯罪；居家之人是苦的生起，出家之人是乐的生起；居家之人是浅显的，出家之人是深邃的；居家之人容易找到同伴，出家之人难以找到同伴；居家之人以妻子为伴，出家之人以禅定为伴；居家之人是罗网，出家之人破除罗网；居家之人以伤害为胜，出家之人以摄受为胜；居家之人持有魔王的幢幡，出家之人持有佛的幢幡；居家之人是住于此世，出家之人是住于彼世；居家之人增长烦恼，出家之人出离烦恼；居家之人如同刺林，出家之人走出刺林。文殊师利（Manjushri，菩萨名）！如果我毁谤居家，赞叹出家，即使言语充满虚空，也说不尽。文殊师利（Manjushri，菩萨名）！这就是居家的过患、出家的功德。’ 当时，文殊师利（Manjushri，菩萨名）对佛说：‘世尊！诸位菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）常常有几种心念？’ 佛告诉文殊师利（Manjushri，菩萨名）：‘菩萨自己念想：‘我应当何时出家，住在僧伽的住所中？我应当何时随心所欲地和合？我应当何时修行戒、定、慧，解脱、解脱知见？我应当何时穿上像大牟尼（Mahamuni，伟大的圣人）一样的衣服？我应当何时得到仙人的相好？我应当何时住在空闲之处，得到适宜的住所？我应当何时乞食，对于食物的好坏多少不生增减之心，或者得到或者得不到？
English
English version: Those who value merit are the renunciants; householders often face calamities and diseases, while renunciants are free from them; householders often decline, while renunciants constantly grow; householders are easily found, while renunciants are hard to find; householders can engage in (worldly affairs), while renunciants cannot engage in (worldly affairs); householders follow the current, while renunciants go against the current; householders are a sea of afflictions, while renunciants are a boat for crossing the sea; householders are this shore, while renunciants are the other shore; householders are bound by entanglements, while renunciants are free from entanglements; householders create enemies, while renunciants extinguish enemies; householders are instructed by kings, while renunciants are instructed by the Buddha's teachings; householders commit offenses, while renunciants commit no offenses; householders are born into suffering, while renunciants are born into happiness; householders are shallow, while renunciants are deep; householders easily find companions, while renunciants find it difficult to find companions; householders have wives as companions, while renunciants have samadhi (meditative absorption) as companions; householders are a net, while renunciants break the net; householders consider harming as superior, while renunciants consider embracing as superior; householders hold the banners of Mara (demon king), while renunciants hold the banners of the Buddha; householders dwell in this world, while renunciants dwell in the other world; householders increase afflictions, while renunciants are liberated from afflictions; householders are like a forest of thorns, while renunciants emerge from the forest of thorns. Manjushri (Bodhisattva's name)! If I were to denigrate householders and praise renunciants, even if my words filled the void, I would still not be able to express it all. Manjushri (Bodhisattva's name)! These are the faults of householders and the merits of renunciants.’ At that time, Manjushri (Bodhisattva's name) said to the Buddha: ‘World Honored One! What kinds of thoughts do the Bodhisattva-Mahasattvas (Great Bodhisattvas) often have?’ The Buddha told Manjushri (Bodhisattva's name): ‘Bodhisattvas think to themselves: ‘When will I renounce the world and dwell in a Sangha (community of monks) monastery? When will I be able to freely harmonize? When will I cultivate morality, concentration, and wisdom, liberation, and the knowledge and vision of liberation? When will I wear robes like the Great Mahamuni (Great Sage)? When will I attain the auspicious marks of a sage? When will I dwell in a secluded place and find a suitable dwelling? When will I beg for food, without increasing or decreasing my mind based on whether the food is good or bad, little or much, or whether I obtain it or not? --------------------------------------------------------------------------------
Chinese
，或寒或热，次第行乞，为治饥疮，如油膏车，为持寿命以少自活？我当何时离世八法，不为八法之所动转？何时厌离国城爱乐林薮，于十二入不着、不乐？我当何时能守护六根，令得禅定？我当何时调伏六根，如制仆使？我当何时坐禅精进、读诵经书，常乐断诸结使，具修诸行？我当何时知足？我当何时不乐先戏乐事？我当何时为自、他勤行精进？我当何时行诸菩萨所行之道？我当何时为世间第一贵？我当何时解脱爱奴？我当何时解脱居家？’文殊师利！此谓菩萨心之所念。” 佛说此祇夜： “若人思惟菩萨心， 我知彼有诸功德， 其数无量不可极， 堪得清净佛法身， 不入恶趣受诸苦， 具足成就佛智慧。” 尔时文殊师利白佛言：“世尊！余佛世界诸佛，现在有人于此欲见彼佛，当云何得见？” 佛告文殊师利：“若能专念如来十号，佛于彼人常在不灭，亦得当闻诸佛说法，并见彼佛现在四众，增长寿命、无诸疾病。云何十号？谓如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。文殊师利！念十号者，先念佛色身具足相好，又念法身寿命无尽。当作是念，佛非色身，佛是法身。以执取、以坚取，见佛如虚空。乐虚空，故知一切法义。 现代汉语译本：‘我何时才能摆脱寒冷或炎热，依次乞食，为了治疗饥饿的创伤，如同给车轴涂油一样，维持生命以求少许自活？我何时才能脱离世间的八法（利、衰、毁、誉、称、讥、苦、乐），不被这八法所动摇？何时才能厌倦国都城池，喜爱隐居在林地山泽，对于十二入（眼、耳、鼻、舌、身、意六根及其对应的色、声、香、味、触、法六尘）不执着、不贪恋？我何时才能守护好六根（眼、耳、鼻、舌、身、意），使我获得禅定？我何时才能调伏六根，如同驯服奴仆一样？我何时才能坐禅精进、读诵经书，常常乐于断除各种烦恼结使，具足修习各种善行？我何时才能知足？我何时才能不再喜欢过去的嬉戏娱乐之事？我何时才能为了自己和他人勤奋修行精进？我何时才能行菩萨所行的道路？我何时才能成为世间第一尊贵的人？我何时才能解脱于爱的奴役？我何时才能解脱于居家生活？’文殊师利（Manjushri，菩萨名）！这就是菩萨心中所思念的。’ 佛陀说了这段偈语： ‘如果有人思惟菩萨的心念，我知道这个人具有各种功德，其数量无量无边无法穷尽，堪能获得清净的佛法身，不会堕入恶道遭受各种痛苦，具足成就佛陀的智慧。’ 这时，文殊师利（Manjushri，菩萨名）对佛陀说：‘世尊！其他佛世界中的诸佛，现在如果有人想要见到那些佛，应当如何才能见到？’ 佛陀告诉文殊师利（Manjushri，菩萨名）：‘如果能够专心忆念如来的十种名号，佛陀对于这个人常常存在而不灭，也能听闻诸佛说法，并且见到那些佛陀现在的四众弟子（比丘、比丘尼、优婆塞、优婆夷），增长寿命、没有各种疾病。什么是十种名号？就是如来（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）、明行足（Vidyacharana-sampanna，佛的称号之一）、善逝（Sugata，佛的称号之一）、世间解（Lokavidu，佛的称号之一）、无上士（Anuttara，佛的称号之一）、调御丈夫（Purushadamyasarathi，佛的称号之一）、天人师（Shasta devamanushyanam，佛的称号之一）、佛（Buddha，觉悟者）、世尊（Bhagavan，佛的称号之一）。文殊师利（Manjushri，菩萨名）！念诵十种名号的人，先念佛陀的色身具足各种相好，又念法身寿命无尽。应当这样思念，佛陀不是色身，佛陀是法身。以执取和坚固的执取，见到佛陀如同虚空。乐于虚空，因此能知晓一切法义。’