Chinese
，名阿罗汉；不可得说，名阿罗汉。以无说故，名阿罗汉。何以故？无为、无住，名阿罗汉。彼阿罗汉何处境界？阿罗汉者非名、非色，愚痴凡夫分别名色。阿罗汉者，于彼名、色不分别知，名阿罗汉。阿罗汉者，非名分别、非色分别。愚痴凡夫亦不可得，凡夫之法亦不可得；阿罗汉者亦不可得，阿罗汉法亦不可得。若不可得则不分别，若不分别则无所行，若无所行则无戏论，若无戏论是则寂静，如是无行亦无戏论。寂静之人，则不取有，亦不取无，非有、非无，如是不取。若不取者，则无所得，如是之人，离一切得，无心、离心住声闻法，如是应知。” 尔时文殊师利童子说此法已，时彼五百诸比丘众，从坐而起舍离而去，作如是言：“我不用见文殊师利童子之身，我不用闻文殊师利童子名字。随何方处，若有文殊师利童子住彼处者，亦应舍离。何以故？如是文殊师利童子异我梵行，是故应舍。” 尔时长老舍利弗语文殊师利童子言：“文殊师利！说此法义，意岂不欲令诸众生知法义乎？” 文殊师利言：“如是，如是！大德舍利弗！” 长老舍利弗言：“云何令此五百比丘，从坐而起，毁呰戏论诽谤而去？” 文殊师利言：“大德舍利弗！若此诸比丘，如是说言：‘我不用是文殊 现代汉语译本：'名为阿罗汉（Arhat，已证得涅槃，脱离轮回的圣者）；不可言说，名为阿罗汉。因为没有言说，所以名为阿罗汉。为什么呢？无为、无住，名为阿罗汉。那么阿罗汉的境界在哪里呢？阿罗汉不是名，也不是色（Rupa，物质现象），愚痴的凡夫才分别名和色。阿罗汉对于名和色不分别知，这才是阿罗汉。阿罗汉不是分别名，也不是分别色。愚痴的凡夫不可得，凡夫的法也不可得；阿罗汉不可得，阿罗汉的法也不可得。如果不可得，就不分别；如果不分别，就没有所行；如果没有所行，就没有戏论；如果没有戏论，那就是寂静，像这样无行也没有戏论。寂静的人，不执取有，也不执取无，非有非无，像这样不执取。如果不执取，就没有所得，像这样的人，离开一切得，无心、离心住在声闻法（Sravaka Dharma，听闻佛法而修行的法门），应当这样理解。' '这时，文殊师利童子（Manjusri，象征智慧的菩萨）说完此法后，当时那五百位比丘众，从座位上站起来舍离而去，这样说道：‘我不想见到文殊师利童子的身，我不想听到文殊师利童子的名字。无论在什么地方，如果有文殊师利童子住在那里，也应该舍离。为什么呢？像这样的文殊师利童子与我的梵行（Brahmacharya，清净的行为）相异，所以应该舍离。’' '这时，长老舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著称）对文殊师利童子说：‘文殊师利！说此法义，难道不是想让众生了解法义吗？’' '文殊师利说：‘是的，是的！大德舍利弗！’' '长老舍利弗说：‘为什么让这五百位比丘，从座位上站起来，毁谤戏论诽谤而去呢？’' '文殊师利说：‘大德舍利弗！如果这些比丘这样说：‘我不需要这个文殊’
English
English version: 'It is called Arhat (Arhat, a saint who has attained Nirvana and is free from reincarnation); it is unspeakable, it is called Arhat. Because there is no speaking, it is called Arhat. Why? Non-action, non-dwelling, is called Arhat. Where is the realm of the Arhat? The Arhat is neither name nor form (Rupa, material phenomena). Foolish ordinary people distinguish between name and form. The Arhat does not distinguish between name and form, this is the Arhat. The Arhat does not distinguish between name, nor does he distinguish between form. Foolish ordinary people are unattainable, and the Dharma of ordinary people is also unattainable; the Arhat is unattainable, and the Dharma of the Arhat is also unattainable. If it is unattainable, then there is no distinction; if there is no distinction, then there is no action; if there is no action, then there is no proliferation; if there is no proliferation, then there is stillness, like this, there is no action and no proliferation. A still person does not grasp existence, nor does he grasp non-existence, neither existence nor non-existence, like this, he does not grasp. If one does not grasp, then there is nothing to be gained. Such a person is free from all gains, without mind, detached from mind, dwelling in the Sravaka Dharma (Sravaka Dharma, the Dharma of listening to and practicing the Buddha's teachings), it should be understood in this way.' 'At that time, Manjusri Bodhisattva (Manjusri, a Bodhisattva symbolizing wisdom), after speaking this Dharma, the five hundred Bhikshus (Bhikshus, Buddhist monks) arose from their seats and departed, saying: 'I do not want to see the body of Manjusri Bodhisattva, I do not want to hear the name of Manjusri Bodhisattva. Wherever Manjusri Bodhisattva dwells, one should also depart from that place. Why? Such a Manjusri Bodhisattva is different from my Brahmacharya (Brahmacharya, pure conduct), therefore one should depart.' 'At that time, the elder Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) said to Manjusri Bodhisattva: 'Manjusri! In speaking this Dharma, do you not intend to let all beings understand the meaning of the Dharma?' 'Manjusri said: 'Yes, yes! Great virtuous Sariputra!' 'The elder Sariputra said: 'Why did you cause these five hundred Bhikshus to rise from their seats, revile, proliferate, and slander before departing?' 'Manjusri said: 'Great virtuous Sariputra! If these Bhikshus say: 'I do not need this Manjusri' --------------------------------------------------------------------------------
Chinese
师利童子之身，我不用闻文殊师利童子名字，随何方处，若有文殊师利童子住彼处者，亦应舍离。’如是说者，善哉，善哉！大德舍利弗！此诸比丘善说此语。何以故？以无文殊师利童子，故不可得。如其是无不可得者，则不可见亦不可闻，随何方处，若有文殊师利童子住彼处者，亦应舍离。如是说者，如是文殊师利童子住处亦无，彼若无者，则不可近亦不可舍。” 尔时文殊师利童子既说此法，五百比丘闻已回面，既回面已，后向文殊师利童子说如是言：“文殊师利说如是法，非我能解。” 文殊师利言：“善哉，善哉！汝诸比丘，如来弟子声闻之人，应如是学。诸比丘！如是法者，非识所知、非智所知。何以故？法界法尔故。法界如是无念、无退，如其彼法无念、无退，非识所知、非智所知。诸非识知、非智所知，则非所念。汝诸比丘，如来弟子声闻之人，应如是学。若如是学，佛说彼人得最胜法，是世福田，应受供养。” 说此法时，彼诸比丘五百人中，四百比丘不受诸法，尽诸结漏，心得解脱；一百比丘起于恶心，自身将堕大地狱中。 尔时长老舍利弗语文殊师利童子言：“文殊师利！仁者说法非护众生，而失如是一百比丘。” 尔时世尊告长老舍利弗言：“汝舍利弗，莫如 现代汉语译本：’如果有人说：因为我是师利童子（Śrī-kumāra，吉祥的年轻人），我不应该听闻文殊师利童子（Mañjuśrī-kumāra，妙吉祥童子）的名字，无论在什么地方，如果有文殊师利童子住在那里，我也应该远离。’这样说，很好，很好！大德舍利弗（Śāriputra，智慧第一的佛陀弟子）！这些比丘（bhikṣu，出家修行的僧人）很好地说了这些话。为什么呢？因为文殊师利童子是不存在的，所以不可得。如果他是无，不可得的，那么就是不可见也不可闻的，无论在什么地方，如果有文殊师利童子住在那里，也应该远离。这样说，文殊师利童子的住处也是没有的，如果那个住处没有，那么就是不可接近也不可舍弃。’ 当时，文殊师利童子说了这个法之后，五百个比丘听了之后转过脸去，转过脸之后，对着文殊师利童子说这样的话：‘文殊师利说这样的法，我们不能理解。’ 文殊师利说：‘很好，很好！你们这些比丘，如来的弟子，声闻（Śrāvaka，听闻佛法而证悟的弟子）之人，应该这样学习。诸位比丘！这样的法，不是识（vijñāna，意识）所能知道的，不是智（jñāna，智慧）所能知道的。为什么呢？因为法界（dharmadhātu，诸法所依止的界限或本性）本来就是这样的。法界是这样无念、无退的，如果那个法是无念、无退的，就不是识所能知道的，不是智所能知道的。那些不是识所知、不是智所知的，就不是所能念的。你们这些比丘，如来的弟子，声闻之人，应该这样学习。如果这样学习，佛说这个人得到最殊胜的法，是世间的福田（puṇyakṣetra，能生长功德的田地），应该接受供养。’ 说这个法的时候，那些比丘五百人中，四百个比丘不再执着于诸法，断尽了所有的烦恼，心得解脱；一百个比丘生起恶心，自身将要堕入大地狱中。 当时，长老舍利弗对文殊师利童子说：‘文殊师利！您说法不是为了保护众生，而是失去了这样的一百个比丘。’ 当时，世尊（Bhagavān，佛的尊称）告诉长老舍利弗说：‘你舍利弗，不要这样说。
English
English version: 'If someone says: Because I am Śrī-kumāra (Auspicious Youth), I should not hear the name of Mañjuśrī-kumāra (Gentle Glory Youth), wherever there is a Mañjuśrī-kumāra residing, I should also leave that place.' Saying this is good, good! Great Worthy Śāriputra (Son of Śāri, foremost in wisdom among the Buddha's disciples)! These bhikṣus (monks) have spoken these words well. Why? Because Mañjuśrī-kumāra is non-existent, therefore unattainable. If he is non-existent and unattainable, then he is neither visible nor audible, wherever there is a Mañjuśrī-kumāra residing, one should also leave that place. Saying this, the dwelling place of Mañjuśrī-kumāra is also non-existent, and if that place is non-existent, then it is neither approachable nor abandonable.' At that time, after Mañjuśrī-kumāra spoke this Dharma, five hundred bhikṣus turned their faces away after hearing it, and after turning their faces away, they said these words to Mañjuśrī-kumāra: 'Mañjuśrī speaks such Dharma, which we cannot understand.' Mañjuśrī said: 'Good, good! You bhikṣus, disciples of the Tathāgata (Thus Come One, an epithet of the Buddha), those who are Śrāvakas (Hearers, disciples who attain enlightenment by hearing the Dharma), should learn in this way. Bhikṣus! This Dharma is not known by consciousness (vijñāna), nor is it known by wisdom (jñāna). Why? Because the Dharmadhātu (the realm of Dharma, the ground or essence of all phenomena) is naturally so. The Dharmadhātu is thus without thought, without regression, and if that Dharma is without thought, without regression, it is not known by consciousness, nor is it known by wisdom. Those that are not known by consciousness, nor known by wisdom, are not to be thought of. You bhikṣus, disciples of the Tathāgata, those who are Śrāvakas, should learn in this way. If one learns in this way, the Buddha says that person obtains the most supreme Dharma, is a field of merit (puṇyakṣetra, a field for generating merit) in the world, and should receive offerings.' When this Dharma was spoken, among those five hundred bhikṣus, four hundred bhikṣus no longer clung to the Dharmas, exhausted all defilements, and their minds were liberated; one hundred bhikṣus arose with evil thoughts, and they themselves were about to fall into the great hell. At that time, the Elder Śāriputra said to Mañjuśrī-kumāra: 'Mañjuśrī! Your Dharma teaching is not for protecting sentient beings, but rather you have lost these one hundred bhikṣus.' At that time, the Bhagavan (Blessed One, an epithet of the Buddha) said to the Elder Śāriputra: 'You Śāriputra, do not say such things.' --------------------------------------------------------------------------------
Chinese
是说。何以故？舍利弗！此一百比丘堕大叫唤地狱，受一触已，生兜率陀天同业之处，以其得闻如是法故。舍利弗！此诸比丘，若不得闻如是法门，定堕地狱。一劫尽已，乃生人中。以其得闻此法门故，应堕地狱一劫受业，得为少受。舍利弗！此百比丘，弥勒如来初会之中，得作声闻，证阿罗汉，得尽诸漏。如是，舍利弗！闻此法门所得福胜，非修四禅、非四无量、非四无色三摩跋提。何以故？若不得闻此法门者，则于生死不可得脱。我说彼人生老病死，悲苦忧愁，号哭懊恼不可得脱。” 尔时长老舍利弗语文殊师利童子言：“甚为希有，文殊师利乃能善说如是法门，成就众生。” 文殊师利言：“大德舍利弗！真如不减、真如不增，法界不减、法界不增，诸众生界不减、不增。何以故？彼唯言语，无人可依，无处可依，非依不依。大德舍利弗！如是不依即是菩提，如是菩提即是解脱。若依法者是则分别；若知非作亦非非作，即是涅槃。” 尔时世尊告长老舍利弗言：“如是，如是！舍利弗！如文殊师利童子所说，真如不减、真如不增，法界不减、法界不增，诸众生界不减、不增，不染、不净。” 尔时世尊为显此义，重说偈言： “说过去未来、 现在世诸法， 言说非是义， 现代汉语译本：释迦牟尼佛说：‘这是为什么呢？舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！这一百位比丘（bhikṣu，佛教出家男众）原本会堕入大叫唤地狱，但因为听闻了这样的佛法，仅仅承受了很短的痛苦，就转生到兜率陀天（Tuṣita Heaven，弥勒菩萨居住的净土）中与他们有相同业力的地方。舍利弗！如果这些比丘没有听闻这样的法门，必定会堕入地狱。即使一劫（kalpa，极长的时间单位）过后，才能转生到人间。正因为他们听闻了这个法门，原本应该在地狱中承受一劫的业报，现在得以减轻。舍利弗！这百位比丘，在弥勒如来（Maitreya，未来佛）初次说法的大会上，就能成为声闻（Śrāvaka，听闻佛陀教诲而证悟的弟子），证得阿罗汉（Arhat，断尽烦恼，达到涅槃的圣者）果位，彻底断尽一切烦恼。舍利弗！听闻此法门所获得的福报胜过修习四禅（catuḥ-dhyāna，四种禅定境界）、四无量心（catvāri apramāṇāni，慈、悲、喜、舍四种心境）、四无色定（catasra ārūpya-samāpattayaḥ，超越物质世界的四种禅定）。为什么呢？如果不能听闻此法门，就无法从生死轮回中解脱。我说这样的人无法摆脱生、老、病、死、悲伤、痛苦、忧愁、号哭和懊恼。’ 当时，长老舍利弗对文殊师利（Mañjuśrī，象征智慧的菩萨）童子说：‘真是太稀有了，文殊师利竟然能如此善巧地宣说这样的法门，成就众生。’ 文殊师利说：‘大德舍利弗！真如（Tathatā，事物的真实本性）不会减少，真如也不会增加；法界（Dharmadhātu，一切诸法的总称）不会减少，法界也不会增加；一切众生的界限不会减少，也不会增加。为什么呢？这些都只是言语上的表达，没有人可以依赖，没有地方可以依赖，既不是依赖也不是不依赖。大德舍利弗！这样不依赖就是菩提（Bodhi，觉悟），这样的菩提就是解脱（vimoksha，从束缚中解脱）。如果执着于法，那就是分别；如果了知非造作也非不造作，那就是涅槃（Nirvāṇa，寂灭，解脱）。’ 当时，世尊（Bhagavān，佛陀的尊称）告诉长老舍利弗说：‘是的，是的！舍利弗！正如文殊师利童子所说，真如不会减少，真如也不会增加；法界不会减少，法界也不会增加；一切众生的界限不会减少，也不会增加，不被污染，也不清净。’ 当时，世尊为了彰显这个道理，再次说了偈颂： ‘宣说过去、未来、现在世的一切诸法，言语的宣说并非是真义，’