English
English version: The Buddha said: 'Why is that? Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! These one hundred bhikṣus (Buddhist monks) would have fallen into the Great Crying Hell, but having heard this Dharma, they experienced only a brief suffering and were reborn in the Tuṣita Heaven (the heaven where Maitreya Bodhisattva resides) in a place of similar karma. Śāriputra! If these bhikṣus had not heard this Dharma, they would certainly have fallen into hell. Even after one kalpa (an extremely long period of time), they would be reborn among humans. Because they heard this Dharma, the karma they should have suffered in hell for one kalpa was lessened. Śāriputra! These one hundred bhikṣus, in the first assembly of Maitreya (the future Buddha), will become Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), attain Arhatship (a saint who has extinguished all defilements and attained Nirvana), and completely exhaust all defilements. Thus, Śāriputra! The merit gained from hearing this Dharma surpasses the practice of the four dhyānas (four stages of meditation), the four immeasurables (four boundless states of mind: loving-kindness, compassion, joy, and equanimity), and the four formless attainments (four formless absorptions). Why is that? If one cannot hear this Dharma, one cannot be liberated from the cycle of birth and death. I say that such a person cannot escape birth, old age, sickness, death, sorrow, suffering, grief, weeping, and regret.' At that time, the elder Śāriputra said to Mañjuśrī (the Bodhisattva of wisdom): 'It is truly rare, Mañjuśrī, that you are able to skillfully expound such a Dharma, benefiting sentient beings.' Mañjuśrī said: 'Great virtuous Śāriputra! Suchness (Tathatā, the true nature of things) neither decreases nor increases; the Dharmadhātu (the realm of all phenomena) neither decreases nor increases; the realm of all sentient beings neither decreases nor increases. Why is that? These are merely verbal expressions; there is no one to rely on, no place to rely on, neither relying nor not relying. Great virtuous Śāriputra! Such non-reliance is Bodhi (enlightenment), such Bodhi is liberation (vimoksha, freedom from bondage). If one clings to the Dharma, that is discrimination; if one knows neither creating nor not creating, that is Nirvāṇa (extinction, liberation).' At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) said to the elder Śāriputra: 'So it is, so it is! Śāriputra! As the youth Mañjuśrī has said, Suchness neither decreases nor increases; the Dharmadhātu neither decreases nor increases; the realm of all sentient beings neither decreases nor increases, neither defiled nor pure.' At that time, the Bhagavan, to reveal this meaning, spoke again in verse: 'Speaking of the past, future, and present phenomena, verbal expression is not the true meaning,' -------------------------------------------------------------------------------- 此非相无相。 若相若无相， 皆无所分别， 随分别故得， 分别故无相。 若分别有为， 则分别涅槃， 彼二皆魔业， 黠慧如是知。 阴入界唯名， 不生灭无相， 若观察分别， 彼则不观察。 黠慧不分别， 行境界如空， 若分别则取， 不分别不取。 分别取则缚， 不分别则脱， 若知如是法， 彼人名智者。 如是人得尽， 名不分别智， 有智故说智， 智说二皆空。 若人如是知， 彼人名智者。 宝满三千界， 布施所得福， 若人闻此法， 其福过于彼。 布施持戒忍， 神通无障碍， 亿劫常修行， 不及闻此经。 若知此法门， 正遍知所说， 得闻此经已， 一切得如来。”
Chinese
如来既说此法门已，十千众生远尘离垢，于诸法中得法眼净；五百比丘发阿耨多罗三藐三菩提心。尔时世尊即授五百比丘佛记，作如是言：“汝诸比丘于星喻劫，皆当得成阿耨多罗三藐三菩提，尽同一号，名曰法华如来、正遍知。” 世尊说已，文殊师利童子、长老舍利弗、天、人、阿修罗、乾闼婆等，闻佛说已欢喜奉行。 佛说文殊师利巡行经 现代汉语译本 此既非有相也非无相。 如果执着于有相或无相，都是因为有所分别， 随着分别而产生，因为分别所以才认为无相。 如果分别有为法，也会分别涅槃， 这二者都是魔的作为，有智慧的人应该这样认识。 五阴（蕴）、十二入（处）、十八界都只是名称，不生不灭，没有实体。 如果观察并加以分别，那就不是真正的观察。 有智慧的人不作分别，在境界中如同虚空一般自在， 如果分别就会有所执取，不分别就不会执取。 分别执取就会被束缚，不分别就能解脱， 如果知道这样的法，这个人就叫做智者。 这样的人能够达到寂灭，称为不分别智， 因为有智慧所以说为智，智说有和无都是空。 如果有人这样理解，这个人就叫做智者。 用充满三千大千世界的珍宝来布施所得到的福报， 如果有人听闻此法，他的福报超过前者。 布施、持戒、忍辱，神通没有障碍， 即使亿劫常行此行，也不及听闻此经的功德。 如果知道这个法门，这是正遍知（佛）所说的， 听闻此经之后，一切众生都能证得如来果位。 如来说完这个法门后，一万众生远离尘垢，在诸法中得到清净的法眼；五百比丘发起了阿耨多罗三藐三菩提心（无上正等正觉之心）。当时世尊就给这五百比丘授记，这样说道：‘你们这些比丘在星喻劫，都将证得阿耨多罗三藐三菩提，佛号都一样，叫做法华如来、正遍知。’ 世尊说完后，文殊师利（菩萨）童子、长老舍利弗（佛陀十大弟子之一）、天、人、阿修罗（一种神道生物）、乾闼婆（一种天神）等，听了佛所说后，都欢喜地信受奉行。 佛说文殊师利巡行经
English
English version This is neither with characteristic nor without characteristic. If there is characteristic or no characteristic, All are without discrimination, Following discrimination, it is obtained, Because of discrimination, there is no characteristic. If discriminating conditioned existence, Then discriminating Nirvana, Both of these are the deeds of Mara (demon), The wise should know thus. Skandhas (aggregates), Ayatanas (sense bases), and Dhatus (elements) are only names, Without birth, without death, without characteristic, If observing and discriminating, Then that is not observing. The wise do not discriminate, Acting in the realm like space, If discriminating, then grasping, Without discriminating, not grasping. Discriminating and grasping, then bound, Without discriminating, then liberated, If knowing such Dharma (teachings), That person is called wise. Such a person attains cessation, Called non-discriminating wisdom, Because of wisdom, it is called wisdom, Wisdom says both are empty. If a person knows thus, That person is called wise. Treasures filling three thousand worlds, The merit obtained from giving, If a person hears this Dharma, Their merit exceeds that. Giving, upholding precepts, patience, Supernatural powers without obstruction, Practicing constantly for billions of kalpas (eons), Not equal to hearing this Sutra (scripture). If knowing this Dharma-gate (teaching), Spoken by the Samyaksambuddha (perfectly enlightened one), Having heard this Sutra, All attain Tathagata (Thus Come One).' After the Tathagata spoke this Dharma-gate, ten thousand beings were far from dust and defilement, and obtained the pure Dharma-eye in all Dharmas; five hundred Bhikshus (monks) generated the mind of Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). At that time, the World Honored One immediately bestowed Buddhahood predictions upon the five hundred Bhikshus, saying thus: 'You Bhikshus, in the constellation-simile kalpa, will all attain Anuttara-Samyak-Sambodhi, with the same name, called Dharma-Flower Tathagata, Samyaksambuddha.' After the World Honored One spoke, Manjushri (Bodhisattva) the youth, Elder Shariputra (one of the Buddha's ten great disciples), Devas (gods), humans, Asuras (demi-gods), Gandharvas (celestial musicians), etc., having heard what the Buddha said, joyfully accepted and practiced it. The Sutra of Manjushri's Wandering Spoken by the Buddha --------------------------------------------------------------------------------