English
English version: ‘The deep and wide river, one cannot see the other shore; if there is no cause and condition (hetu-pratyaya), one cannot cross over. If there is cause and condition, should you cross over?’ Manjushri (菩萨名) said to the Buddha: ‘World Honored One! I should cross over, I should cross over, either by boat, or by raft, or by other means.’ The Buddha further told Manjushri: ‘Because sentient beings do not have the power of loving-kindness and compassion, and harbor thoughts of killing, for this reason, they abstain from eating meat. Manjushri! If there are sentient beings who delight in wearing rag robes (pamsu-kula, robes made from discarded cloth), I speak of rag robes; likewise, begging for food, sitting under trees, sitting in the open, in the aranya (aranya, quiet place) among tombs, eating only one meal a day, not eating after the appointed time, encountering places to dwell and the three robes (tricivara, the three robes of a monk), in order to teach them, I speak of dhuta (dhuta, ascetic practices). Thus, Manjushri! If sentient beings have thoughts of killing, because of this thought, they should generate countless transgressions; therefore, I abstain from meat. If one can be without thoughts of harming, with great loving-kindness and compassion, for the sake of teaching all sentient beings, there is no transgression. ‘One should not eat garlic. If there is a cause and condition to eat it, if it is for compounding medicine to cure illness, then it may be used. ‘One should not drink alcohol. If it is for compounding medicine, and the doctor says to mix many medicines together, a small amount of alcohol with a large amount of medicine may be used. ‘One should not apply oil or anoint the body, etc. If there is a cause and condition to use it, one may use milk curds, fresh ghee, cooked ghee, and clarified butter (ghrta, the five stages of refined dairy products). I previously ate milk porridge because of wind, phlegm, and cold.’ The Buddha spoke this verse (gatha): ‘If covering the body is good, covering the mind and mouth is also so; covering in all places is what a Bodhisattva should practice.’ The Buddha told Manjushri: ‘There are thirty-five great offerings that a Bodhisattva-Mahasattva (bodhisattva-mahasattva, great bodhisattva) should know. Lighting lamps, burning incense, anointing the body, fragrant earth for anointing the ground, powdered incense, kasaya (kasaya, monk's robe) and umbrellas; if it is a dragon-prince banner and various other banners, conch drums, large drums, bell plates, dancing and singing, and bedding, or three-section drums, waist drums, section drums, and cut drums; mandala flowers (mandala, sacred diagram) held and sprinkled on the ground, stringing flowers and hanging streamers: rice, water, beverages that can be eaten and drunk, and flavorful incense mixed with betel nuts and willow branches (toothbrushes).’ -------------------------------------------------------------------------------- 浴香，并及澡豆，此谓大供养。”
Chinese
佛告文殊师利：“有二十六邪见，是菩萨摩诃萨应离。杀马祠火、杀人祠火；一时射四方，杀马四千头，去除五藏，内以七宝施婆罗门；杀人内宝亦如是。箭射四方，齐箭至处，布满七宝施婆罗门；走马四方，穷其所至，布以七宝施婆罗门；随此箭马所极之处，满中众生皆悉杀害，聚积杂物一切烧尽，一切天神悉皆当礼，一切林树悉皆当礼，一切山神悉皆当礼，古昔居处悉皆当礼，诸有大树悉皆当礼，诸杂神像悉皆当礼。摩醯首罗、毗纽拘摩勒、梵天、阎罗王、龙毗沙门、因陀罗酒、天女割多、耶尼独伽、舌陀遮文持、优摩罗，与邪见相似，是等可舍，不应礼拜。文殊师利！我不说此以为功德。” 佛说此祇夜： “如上二十六， 悉是邪归依， 非胜非安隐， 不得脱众苦。 若依佛法僧， 及以四圣谛， 胜安隐归依， 一切苦解脱。 “彼先邪见相传，说此功德：杀马功德、杀人功德、射方功德、走马功德、杀一切众生功德，实非功德。若生一念慈悲心，功德广大不可思议。文殊师利！此是菩萨所行。” 尔时文殊师利白佛言：“世尊！我欲问如来、应供、正遍知，未来诸菩萨诸行。如来若许我，今当问。” 佛告文殊师利 现代汉语译本：'浴香，以及澡豆，这被称为大供养。' 佛告诉文殊师利（Manjushri，智慧的象征）:'有二十六种邪见，是菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）应当远离的。杀马祭祀火神、杀人祭祀火神；一时向四方射箭，杀死四千匹马，取出五脏，用七宝填充，施舍给婆罗门（Brahman，印度教祭司）；杀人后用宝物填充也像这样。用箭射向四方，箭所到达的地方，都布满七宝施舍给婆罗门；让马向四方奔跑，穷尽马所能到达的地方，都用七宝布满施舍给婆罗门；随着箭和马所到达的极限之处，那里面的所有众生都被杀害，聚积各种杂物全部烧尽，一切天神都应当礼拜，一切林木都应当礼拜，一切山神都应当礼拜，古老的居住之处都应当礼拜，各种大树都应当礼拜，各种杂神神像都应当礼拜。摩醯首罗（Maheshvara，湿婆神）、毗纽拘摩勒（Vishnu-Kumara，毗湿奴神的一种形态）、梵天（Brahma，创造之神）、阎罗王（Yama，死亡之神）、龙毗沙门（Naga Vaishravana，龙族的毗沙门天）、因陀罗酒（Indra，帝释天）、天女割多（Devi Kotta）、耶尼独伽（Yani Durga，杜尔迦女神的一种形态）、舌陀遮文持（Shetha Chavandi）、优摩罗（Umara），这些都与邪见相似，这些都应当舍弃，不应当礼拜。文殊师利！我不认为这些是功德。' 佛说了这段偈语： '如上面所说的二十六种，都是邪恶的归依，不是殊胜的，不是安稳的，不能够脱离各种痛苦。如果归依佛、法、僧三宝，以及四圣谛，才是殊胜安稳的归依，能够从一切痛苦中解脱。' '那些先前的邪见相互传授，说这些是功德：杀马是功德、杀人是功德、向四方射箭是功德、让马奔跑是功德、杀害一切众生是功德，实际上都不是功德。如果生起一念慈悲心，功德广大不可思议。文殊师利！这是菩萨所应修行的。' 这时，文殊师利菩萨对佛说：'世尊！我想请问如来（Tathagata，佛的称号之一）、应供（Arhat，值得供养者）、正遍知（Samyaksambuddha，完全觉悟者），未来诸位菩萨的修行。如果如来允许我，我现在就提问。' 佛告诉文殊师利：
English
English version: 'Bathing perfumes, and also bath powders, these are called great offerings.' The Buddha told Manjushri (Manjushri, symbol of wisdom): 'There are twenty-six wrong views that a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) should avoid. Sacrificing horses to the fire god, sacrificing people to the fire god; shooting arrows in four directions at once, killing four thousand horses, removing their five organs, filling them with seven treasures, and giving them to Brahmins (Brahman, Hindu priests); filling people with treasures after killing them is also like this. Shooting arrows in four directions, filling the places where the arrows reach with seven treasures to give to Brahmins; letting horses run in four directions, exhausting the places the horses can reach, filling them with seven treasures to give to Brahmins; following the limits reached by the arrows and horses, all the beings there are killed, accumulating various miscellaneous items and burning them all, all the gods should be worshiped, all the forests should be worshiped, all the mountain gods should be worshiped, the ancient dwellings should be worshiped, all kinds of large trees should be worshiped, and all kinds of miscellaneous god statues should be worshiped. Maheshvara (Maheshvara, Shiva), Vishnu-Kumara (Vishnu-Kumara, a form of Vishnu), Brahma (Brahma, the creator god), Yama (Yama, the god of death), Naga Vaishravana (Naga Vaishravana, Vaishravana of the Naga race), Indra (Indra, the lord of gods), Devi Kotta, Yani Durga (Yani Durga, a form of Durga), Shetha Chavandi, Umara, these are similar to wrong views, these should be abandoned and should not be worshiped. Manjushri! I do not consider these to be merits.' The Buddha spoke this verse: 'The twenty-six mentioned above are all evil refuges, they are not supreme, they are not peaceful, and they cannot escape from various sufferings. If one takes refuge in the Buddha, Dharma, and Sangha, as well as the Four Noble Truths, that is a supreme and peaceful refuge, which can liberate one from all suffering.' 'Those previous wrong views were passed down, saying that these are merits: killing horses is merit, killing people is merit, shooting arrows in four directions is merit, letting horses run is merit, killing all beings is merit, but in reality, they are not merits. If one generates a single thought of compassion, the merit is vast and inconceivable. Manjushri! This is what a Bodhisattva should practice.' At that time, Manjushri Bodhisattva said to the Buddha: 'World Honored One! I would like to ask the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, worthy of offerings), Samyaksambuddha (Samyaksambuddha, fully enlightened one), about the practices of future Bodhisattvas. If the Tathagata allows me, I will ask now.' The Buddha told Manjushri: -------------------------------------------------------------------------------- ：“随意所问。”
Chinese
文殊师利白佛言：“四众于何时中不得作声？或身、口、木、石及诸余声。” 佛告文殊师利：“于六时不得，礼佛时、听法时、众和合时、乞食时、正食时、大小便时。” 文殊师利白佛：“何故于是时不得作声？” 佛告文殊师利：“于是时有诸天来，彼诸天常清净心、无染心、空心、随波罗蜜心、观佛法心，以彼声故，令心不定。以不定故，悉皆还去。以诸天去故，诸恶鬼来，作不饶益、不安隐事。彼人于此，生诸灾患，人民饥饿，更相侵犯。是故文殊师利！应寂静礼佛、应供、正遍知。” 佛说此祇夜： “不作身口声， 木石余音声， 寂静礼佛者， 如来所赞叹。” 不可思议品第三 尔时文殊师利白佛言：“世尊！我当更问，愿佛解说。” 佛告文殊：“随意所问。” 文殊师利白佛言：“世尊！如来何故入于涅槃？” 佛告文殊师利：“我不入涅槃。何以故？由众生故。文殊师利！如琉璃珠，清净无垢，若值白物，青、黄、赤物，此琉璃珠则随物色，琉璃无心令见异色。文殊师利！如来亦尔。或有众生，见佛涅槃、转法轮，见降众魔、见并现神通、大小便利，或食或眠，或行或笑，如众生意悉见，如来如 现代汉语译本： ‘可以随意提问。’ 文殊师利菩萨对佛说：‘四众弟子在什么时候不应该发出声音？包括身体发出的声音、口发出的声音、敲击木头或石头发出的声音以及其他各种声音。’ 佛告诉文殊师利菩萨：‘在六个时段不应该发出声音：礼佛时、听法时、大众和合共修时、乞食时、吃饭时以及大小便时。’ 文殊师利菩萨问佛：‘为什么在这些时候不应该发出声音呢？’ 佛告诉文殊师利菩萨：‘在这些时候，会有诸天（devas）前来。这些天人常常保持清净心、无染心、空性心、随顺波罗蜜（paramita）的心、观想佛法的心。因为这些声音的缘故，会使他们的心无法安定。因为心不定的缘故，他们都会离去。因为诸天离去的缘故，各种恶鬼就会前来，制造不利和不安稳的事情。人们因此会遭遇各种灾祸，人民遭受饥饿，互相侵犯。因此，文殊师利！应该寂静地礼佛，应供养正遍知（samyaksambuddha）。’ 佛说了这段偈语： ‘不发出身体和口的声音， 也不发出木头、石头和其他的声音， 寂静地礼佛的人， 为如来所赞叹。’ 不可思议品第三 这时，文殊师利菩萨对佛说：‘世尊！我想要再次提问，希望佛能为我解说。’ 佛告诉文殊师利菩萨：‘可以随意提问。’ 文殊师利菩萨问佛：‘世尊！如来为什么会示现进入涅槃（nirvana）呢？’ 佛告诉文殊师利菩萨：‘我并没有进入涅槃。为什么呢？为了众生的缘故。文殊师利！就像琉璃珠一样，清净没有瑕疵，如果对着白色物体、青色、黄色、红色物体，这琉璃珠就会随着物体的颜色而显现相应的颜色，琉璃珠本身并没有想要显现不同颜色的心。文殊师利！如来也是这样。有的众生看到佛示现涅槃、转法轮（dharma wheel），看到降伏众魔、看到同时显现神通、大小便，或者吃饭或者睡觉，或者行走或者微笑，就像众生的意念所见到的那样，如来就像……’
English
English version: ‘Ask whatever you wish.’ Manjushri (Manjushri) said to the Buddha, ‘At what times should the four assemblies (monks, nuns, laymen, and laywomen) not make any sound? Including sounds from the body, sounds from the mouth, sounds from wood or stone, and all other sounds.’ The Buddha told Manjushri, ‘At six times they should not: during prostration to the Buddha, during listening to the Dharma, during the assembly of the Sangha, during begging for food, during eating, and during urination or defecation.’ Manjushri asked the Buddha, ‘Why should they not make sounds at these times?’ The Buddha told Manjushri, ‘At these times, devas (devas) come. These devas always maintain a pure mind, a non-attached mind, an empty mind, a mind that follows the paramitas (paramita), and a mind that contemplates the Buddha's Dharma. Because of these sounds, their minds become unsettled. Because their minds are unsettled, they all leave. Because the devas leave, various evil ghosts come and create unfavorable and unsettling events. People then encounter various disasters, the people suffer from famine, and they violate each other. Therefore, Manjushri! One should quietly prostrate to the Buddha and make offerings to the Samyaksambuddha (samyaksambuddha).’ The Buddha spoke this gatha: ‘Do not make sounds with the body or mouth, Nor sounds from wood, stone, or other things, Those who quietly prostrate to the Buddha, Are praised by the Tathagata.’ Inconceivable Chapter, the Third At that time, Manjushri said to the Buddha, ‘World Honored One! I wish to ask again; I hope the Buddha will explain.’ The Buddha told Manjushri, ‘Ask whatever you wish.’ Manjushri asked the Buddha, ‘World Honored One! Why does the Tathagata enter nirvana (nirvana)?’ The Buddha told Manjushri, ‘I do not enter nirvana. Why? For the sake of sentient beings. Manjushri! Like a crystal bead, pure and without blemish, if it is placed against a white object, a blue, yellow, or red object, this crystal bead will reflect the color of the object. The crystal bead itself has no intention to display different colors. Manjushri! The Tathagata is also like this. Some beings see the Buddha manifest nirvana, turn the Dharma wheel (dharma wheel), see the subduing of demons, see the simultaneous manifestation of supernatural powers, urination and defecation, or eating or sleeping, or walking or smiling, just as the thoughts of sentient beings perceive, the Tathagata is like...’ --------------------------------------------------------------------------------