Chinese
来亦无。既无，云何而言如来住于真实际已，说诸法耶？所以者何？一切诸法皆不可得。如来亦尔，实不可得，所说法体亦复如是。时中不可得、非时中不可得、时非时中亦不可得。如来复非在说时中、不说时中，可得显现。所以者何？舍利弗，如来一切言语道断，无为、无作、无所安置。” 尔时尊者舍利弗复问文殊尸利菩萨言：“文殊尸利！如仁者所说，谁于此处堪为法器？” 文殊尸利菩萨即答尊者舍利弗言：“舍利弗，若有人能破坏世谛，亦复不当入于涅槃，彼人于此堪为法器。若复能于过去诸法不证、不说，未来诸法不证、不说，现在诸法不证、不说，彼人于此堪为法器。无烦恼见及清净见，无有有为、无为见者，彼于此说堪为法器。若无有我、亦无无我，于作行中不取、不舍，彼于此说，堪为法器。如是人者，虽能听受，亦不于是所说法中，取为决定了义说也。” 尔时尊者舍利弗复问文殊尸利菩萨言：“若如仁者所说，于是义中云何修行？云何教住？” 文殊尸利菩萨即语尊者舍利弗言：“舍利弗！若是义中可有言说，可得问言云何教住？于是义中既无言说断诸心行，云何问言？云何教住？” 尔时尊者舍利弗即白文殊尸利菩萨言：“仁者文殊！此义甚深，于是义中， 现代汉语译本：来处也无所来。既然无所来，为何说如来（Tathagata，佛的称号）安住于真实际（Bhūta-tathatā，事物的真实本性）之后，宣说诸法（Dharma，宇宙间一切事物和现象）呢？这是因为一切诸法都是不可得的。如来也是如此，实际上是不可得的，所说的法体也是如此。过去时中不可得，未来时中不可得，现在时中也不可得。如来也不是在说法时中，或不说法时中，可以显现的。这是为什么呢？舍利弗（Śāriputra，佛陀的十大弟子之一），如来的一切言语都已断绝，是无为（Asamskrta，不依赖因缘的绝对状态）、无作（Akriya，没有造作）、无所安置的境界。 这时，尊者舍利弗又问文殊尸利菩萨（Mañjuśrī Bodhisattva，智慧的象征）说：‘文殊尸利！如您所说，谁在这里堪为法器（Dharmabhāṇaka，能够接受和传播佛法的人）呢？’ 文殊尸利菩萨回答尊者舍利弗说：‘舍利弗，如果有人能够破坏世谛（Saṃvṛti-satya，世俗的真理），也不入于涅槃（Nirvana，解脱生死轮回的境界），这个人在这里堪为法器。如果有人对于过去诸法不证悟、不说，未来诸法不证悟、不说，现在诸法不证悟、不说，这个人在这里堪为法器。没有烦恼见和清净见，没有有为（Saṃskṛta，依赖因缘的相对状态）见和无为见的人，他在这里堪为法器。如果没有我（Atman，个体灵魂）的执着，也没有无我的执着，在行为中不取、不舍，他在这里堪为法器。这样的人，即使能够听受佛法，也不会将所听受的法，执取为绝对的、最终的意义。’ 这时，尊者舍利弗又问文殊尸利菩萨说：‘如果如您所说，在这个义理中，应该如何修行？如何安住于教法之中？’ 文殊尸利菩萨对尊者舍利弗说：‘舍利弗！如果这个义理中可以有言说，可以问如何安住于教法之中，那么这个义理中既然没有言说，断绝一切心行，又怎么能问如何安住于教法之中呢？’ 这时，尊者舍利弗对文殊尸利菩萨说：‘文殊菩萨！这个义理非常深奥，在这个义理中，'
English
English version: There is no coming. Since there is no coming, how can it be said that the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) dwells in the Bhūta-tathatā (Bhūta-tathatā, 'Suchness' or 'Reality as it is') and teaches the Dharmas (Dharma, teachings or laws)? The reason is that all Dharmas are unattainable. The Tathagata is also like that, truly unattainable, and the nature of the Dharma taught is also like that. Unattainable in the past, unattainable in the future, unattainable in the present. The Tathagata is also not manifest in the time of speaking or not speaking. Why is that? Śāriputra (Śāriputra, one of the Buddha's chief disciples), all the Tathagata's speech is cut off, it is unconditioned (Asamskrta, unconditioned), uncreated (Akriya, without action), and without any place to settle. Then the Venerable Śāriputra asked Mañjuśrī Bodhisattva (Mañjuśrī Bodhisattva, the Bodhisattva of Wisdom), 'Mañjuśrī, according to what you say, who here is worthy to be a vessel of the Dharma (Dharmabhāṇaka, a preacher of the Dharma)?' Mañjuśrī Bodhisattva replied to the Venerable Śāriputra, 'Śāriputra, if someone can destroy the Saṃvṛti-satya (Saṃvṛti-satya, conventional truth) and also does not enter Nirvana (Nirvana, liberation from the cycle of rebirth), that person here is worthy to be a vessel of the Dharma. If someone does not realize or speak of past Dharmas, does not realize or speak of future Dharmas, does not realize or speak of present Dharmas, that person here is worthy to be a vessel of the Dharma. One who has no afflictive views or pure views, no conditioned (Saṃskṛta, conditioned) or unconditioned views, is worthy to be a vessel of the Dharma here. If there is no self (Atman, the individual soul) or no non-self, and in actions one neither grasps nor abandons, that person here is worthy to be a vessel of the Dharma. Such a person, even if they can listen and receive, will not take what is taught as a definitive and final meaning.' Then the Venerable Śāriputra asked Mañjuśrī Bodhisattva, 'If it is as you say, how should one practice in this meaning? How should one abide in the teachings?' Mañjuśrī Bodhisattva said to the Venerable Śāriputra, 'Śāriputra! If there could be speech in this meaning, and one could ask how to abide in the teachings, then since there is no speech in this meaning, and all mental activities are cut off, how can one ask how to abide in the teachings?' Then the Venerable Śāriputra said to Mañjuśrī Bodhisattva, 'Mañjuśrī, this meaning is very profound. In this meaning,' --------------------------------------------------------------------------------
Chinese
少有证知者，少有受持者。何以故？一切学人诸阿罗汉等，于是地中，犹尚迷没，况诸凡夫，岂能于是甚深义中，能知能了？” 文殊尸利言：“舍利弗！诸阿罗汉于是义中，无有地分，所以阿罗汉无有地分可得住者。以无住故名阿罗汉，无得故名阿罗汉，言语道断故名阿罗汉。以言语道断故，所有阿罗汉地分行者，无有证处。以无有证处故，所有阿罗汉地分行者，以无为法得名，以不发故则名无为，无有作者亦无住处。云何名阿罗汉有所得地？诸阿罗汉者，不以名故，名为阿罗汉；不以色故名，为阿罗汉。唯诸凡夫，于名色中，妄作分别，如是名色实无分别。诸阿罗汉皆如是，知不生分别，是故诸阿罗汉，不以名不以色，名为阿罗汉，无有凡夫、无有凡夫法；无有阿罗汉，亦无阿罗汉法而可得者。是故阿罗汉不作分别，以无作行故，无有行处，无有作者，即是寂定。不作为有者，不作为无者，不作为非有非无者。若无作、无为是中不可得，彼得远离一切有，无心、无行可得，说言决定正住沙门果中。” 尔时文殊尸利童真菩萨如是说时，于大众中有五百比丘从坐而起，于世尊前高声唱言：“从今已去更不须见文殊身，亦复不须闻其名字，如是方处速应舍离，所有文殊一切住处，更莫趣向。所以者何？云 现代汉语译本：很少有人能够证悟和理解这个道理，也很少有人能够接受和奉持它。这是什么原因呢？因为一切正在学习的人，以及所有的阿罗汉（断尽烦恼，证得解脱的圣者）等，在这个境界中，都还可能会迷失，更何况是那些凡夫俗子，又怎么能够在这个如此深奥的道理中，真正地理解和明白呢？ 文殊尸利（智慧第一的菩萨）说：‘舍利弗（佛陀十大弟子之一，智慧第一）！诸位阿罗汉在这个道理中，是没有固定位置的，所以说阿罗汉没有一个可以停留的地方。因为没有停留，所以叫做阿罗汉；因为没有执取，所以叫做阿罗汉；因为言语的道路断绝了，所以叫做阿罗汉。因为言语的道路断绝了，所以所有执着于阿罗汉境界的人，是无法证悟真理的。因为没有证悟之处，所以所有执着于阿罗汉境界的人，是以无为法（不造作，顺应自然）而得名的，因为不生起任何念头，所以叫做无为，没有造作者，也没有停留之处。怎么能说阿罗汉有一个可以获得的境界呢？诸位阿罗汉，不是因为名字的缘故，才被称为阿罗汉；也不是因为色相的缘故，才被称为阿罗汉。只有那些凡夫俗子，在名字和色相中，妄加分别，实际上名字和色相是没有分别的。诸位阿罗汉都是这样，知道不生起分别，所以诸位阿罗汉，不是因为名字，也不是因为色相，才被称为阿罗汉，没有凡夫，也没有凡夫的法；没有阿罗汉，也没有阿罗汉的法可以获得。所以阿罗汉不作分别，因为没有造作的行为，所以没有行为的处所，没有造作者，就是寂静的禅定。不作为有，不作为无，不作为非有非无。如果无作、无为在这种状态中都不可得，那么他就能够远离一切有，没有心念，没有行为可以获得，可以说他已经决定安住在沙门（出家修行者）的果位中了。’ 当时，文殊尸利童真菩萨这样说的时候，在大众中有五百位比丘（佛教出家男众）从座位上站起来，在世尊（释迦牟尼佛）面前高声说道：‘从今以后，我们不再需要见到文殊菩萨的身影，也不再需要听到他的名字，像这样的地方应该迅速离开，所有文殊菩萨居住的地方，我们再也不要靠近。’这是什么原因呢？因为...
English
English version: Few are those who realize and understand this, few are those who receive and uphold it. Why is this so? Because all learners and all Arhats (those who have extinguished all afflictions and attained liberation), in this realm, may still be lost, let alone ordinary people, how can they truly know and understand this profound meaning? Manjushri (Bodhisattva of wisdom) said: 'Shariputra (one of the Buddha's ten great disciples, foremost in wisdom)! The Arhats have no fixed position in this meaning, therefore it is said that Arhats have no place to dwell. Because there is no dwelling, they are called Arhats; because there is no attainment, they are called Arhats; because the path of language is cut off, they are called Arhats. Because the path of language is cut off, all those who cling to the realm of Arhats cannot realize the truth. Because there is no place of realization, all those who cling to the realm of Arhats are named by the unconditioned Dharma (non-action, following nature), because no thought arises, it is called unconditioned, there is no creator, and there is no dwelling place. How can it be said that Arhats have a realm to attain? The Arhats are not called Arhats because of their name; nor are they called Arhats because of their form. Only ordinary people make false distinctions in names and forms, but in reality, names and forms have no distinction. All Arhats are like this, knowing not to give rise to distinctions, therefore the Arhats are not called Arhats because of name or form, there are no ordinary people, nor the Dharma of ordinary people; there are no Arhats, nor the Dharma of Arhats to be attained. Therefore, Arhats do not make distinctions, because there is no action, there is no place of action, and no creator, which is peaceful samadhi. Not acting as existence, not acting as non-existence, not acting as neither existence nor non-existence. If non-action and unconditionedness are unattainable in this state, then one can be far away from all existence, with no mind and no action to be attained, and it can be said that one is definitely dwelling in the fruit of a Shramana (wandering ascetic).' At that time, when Manjushri, the pure youth Bodhisattva, spoke in this way, five hundred Bhikshus (Buddhist monks) in the assembly rose from their seats and shouted loudly in front of the World Honored One (Shakyamuni Buddha): 'From now on, we no longer need to see the body of Manjushri, nor do we need to hear his name, such places should be quickly abandoned, and we should never approach all the places where Manjushri dwells.' Why is this so? Because... --------------------------------------------------------------------------------
Chinese
何文殊烦恼、解脱，一相说耶？”五百比丘一时高声唱是言已，皆各背面出众而去。复作是念：“我等云何于佛、世尊自说法中，欢喜乐学修行梵行已。云何今日忽闻如是弊恶法乎？” 尔时尊者舍利弗见是事已，即告文殊尸利童真菩萨言：“文殊尸利！汝说是法，不欲令诸众生辈，决定了知如是法耶？” 文殊尸利菩萨言：“如是如是。” 尊者舍利弗言：“文殊尸利！汝若如是者，何故此五百比丘从坐而起，毁呰、诽谤仁者所说，现于佛前高声唱言：‘不须见文殊尸利，亦不须闻文殊尸利名，是方亦须舍，所有文殊一切住处，皆不须往。’唱是言已，出众而去？” 尔时文殊尸利童真菩萨，即叹尊者舍利弗言：“善哉善哉，汝舍利弗，快能善说，彼诸比丘唱告之言。何以故？实无文殊而可得故。若实无文殊不得者，彼亦不可见、不可得闻，如是彼方亦须舍离。所以者何？所有文殊一切住处，是处及文殊，皆无所有。无所有者，尚不可亲近，亦可须舍。” 尔时文殊尸利菩萨如是说时，五百比丘还来入众，白文殊尸利言：“如仁者所说，非为我等，云何能知仁者所说？” 尔时文殊尸利菩萨即叹诸比丘言：“善哉善哉，如是如是。如来世尊、诸声闻众，于是法中，应如是作， 现代汉语译本：文殊菩萨，烦恼和解脱，可以看作是同一回事吗？’五百比丘同时高声这样说，然后都各自背对着离开大众。他们又想：‘我们怎么能在佛陀、世尊亲自说法的场合，欢喜地学习和修行梵行呢？怎么今天忽然听到这样邪恶的法呢？’ 当时，尊者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）见到这件事后，就告诉文殊尸利（Mañjuśrī，象征智慧的菩萨）童真菩萨说：‘文殊尸利！您说这个法，是不想让众生们彻底明白这个法吗？’ 文殊尸利菩萨说：‘是的，是的。’ 尊者舍利弗说：‘文殊尸利！您如果真是这样想的，为什么这五百比丘从座位上站起来，诋毁、诽谤您所说的话，在佛陀面前高声喊道：‘不需要见到文殊尸利，也不需要听到文殊尸利的名字，这个地方也需要舍弃，所有文殊的一切住处，都不需要去。’说完这些话，就离开了大众？’ 当时，文殊尸利童真菩萨就赞叹尊者舍利弗说：‘好啊好啊，你舍利弗，真能善于表达，把那些比丘所说的话都说出来了。为什么呢？因为实际上没有一个可以得到的文殊。如果实际上没有文殊可以得到，那么文殊也是不可见、不可听闻的，这样，那个地方也需要舍弃。为什么呢？所有文殊的一切住处，那个地方和文殊，都是空无所有的。空无所有的东西，尚且不可以亲近，也应该舍弃。’ 当时，文殊尸利菩萨这样说的时候，五百比丘又回来进入大众，对文殊尸利说：‘像您所说的，不是为了我们，我们怎么能理解您所说的呢？’ 当时，文殊尸利菩萨就赞叹这些比丘说：‘好啊好啊，就是这样。如来世尊、各位声闻众，对于这个法，应该这样理解。’
English
English version: 'Mañjuśrī (文殊，symbolizing wisdom), are affliction and liberation the same thing?' The five hundred Bhikshus (比丘，Buddhist monks) simultaneously exclaimed this loudly, and then each turned their backs and left the assembly. They further thought: 'How can we, in the presence of the Buddha (佛陀，the enlightened one), the World-Honored One (世尊，another title for the Buddha) himself teaching the Dharma (法，Buddhist teachings), joyfully learn and practice the Brahmacharya (梵行，pure conduct)? How can we suddenly hear such evil Dharma today?' At that time, the Venerable Śāriputra (舍利弗，one of the Buddha's ten great disciples, known for his wisdom), seeing this, said to the Bodhisattva (菩萨，enlightenment being) Mañjuśrī (文殊尸利，another name for Mañjuśrī) Kumārabhūta (童真，youthful): 'Mañjuśrī, are you speaking this Dharma without wanting sentient beings to definitively understand this Dharma?' The Bodhisattva Mañjuśrī said: 'Yes, yes.' The Venerable Śāriputra said: 'Mañjuśrī, if that is so, why did these five hundred Bhikshus rise from their seats, disparage and slander what you said, and loudly proclaim before the Buddha: 'We do not need to see Mañjuśrī, nor do we need to hear the name of Mañjuśrī, this place also needs to be abandoned, and all the abodes of Mañjuśrī are not to be visited.' Having said these words, they left the assembly?' At that time, the Bodhisattva Mañjuśrī Kumārabhūta praised the Venerable Śāriputra, saying: 'Excellent, excellent, Śāriputra, you are truly skilled at speaking, expressing the words spoken by those Bhikshus. Why? Because in reality, there is no Mañjuśrī to be obtained. If in reality there is no Mañjuśrī to be obtained, then Mañjuśrī is also not to be seen or heard, and thus, that place also needs to be abandoned. Why? All the abodes of Mañjuśrī, that place and Mañjuśrī, are all without substance. That which is without substance, is not even to be approached, and should be abandoned.' At that time, as the Bodhisattva Mañjuśrī spoke thus, the five hundred Bhikshus returned and entered the assembly, saying to Mañjuśrī: 'As you have spoken, it is not for us, how can we understand what you have said?' At that time, the Bodhisattva Mañjuśrī praised those Bhikshus, saying: 'Excellent, excellent, it is so, it is so. The Tathāgata (如来，another title for the Buddha), the World-Honored One, and all the Śrāvakas (声闻，disciples who hear the Buddha's teachings), should act in this way regarding this Dharma.' --------------------------------------------------------------------------------