Chinese
莫须知之。诸比丘于是法中，亦须如是作，莫须知之，亦非不须知。所以者何？如是法者，即是常住亦名法界。若常住法界者，无忆、无念。无忆、无念者，一切无证、无不证。无不证者，亦非不证、不忆、不念，若如是知者，即名如来真实声闻弟子，名为最上，得言应供者。” 尔时文殊尸利童真菩萨说是语时，于彼五百比丘众中，四百比丘于无漏法中，心得解脱，一百比丘更增毁呰，起诽谤心，于现身中生，陷入于大地狱中。 尔时尊者舍利弗，即白文殊尸利童真菩萨言：“文殊尸利！仁者何故不顺众生而说法也？令是一百比丘退失堕落。” 尔时世尊即告尊者舍利弗言：“汝舍利弗莫作是言。所以者何？舍利弗！是一百比丘，若不闻是甚深法本者，当知彼辈，必定堕大地狱中，一劫受苦；从地狱出已，然后方得人身、人道。以彼诸比丘辈，闻是法本，甚深义故，所有恶业重罪，应堕大地狱中，一劫受苦。今日入于大叫唤地狱之中，一触受已，即得上生兜率天中受诸天乐。汝舍利弗当知，是诸比丘，闻此法故，速除多罪，暂少轻受。汝舍利弗当知，是一百比丘，于弥勒菩萨下生成道，初会说法，声闻众中，得阿罗汉果，尽诸有漏，无复烦恼，三明、六通、具八解脱，身心烦恼二余俱尽。是故舍 现代汉语译本：莫要认为必须知道。各位比丘，对于这法，也需要这样去做，不要认为必须知道，也不是不需要知道。为什么呢？因为这样的法，就是常住，也叫做法界。如果是常住法界，就没有忆念，没有思念。没有忆念，没有思念，就是一切都没有证得，也没有没有证得。没有没有证得，也不是没有证得、没有忆念、没有思念，如果像这样知道的，就叫做如来真实的声闻弟子，叫做最上，可以称为应供者。 当时文殊尸利（Manjushri）童真菩萨说这些话的时候，在那五百比丘众中，四百比丘在无漏法中，心得解脱，一百比丘更加增添毁谤，生起诽谤之心，在现世中就堕入大地狱中。 当时尊者舍利弗（Sariputra），就对文殊尸利（Manjushri）童真菩萨说：‘文殊尸利（Manjushri）！仁者为什么不顺应众生而说法呢？让这一百比丘退失堕落。’ 当时世尊就告诉尊者舍利弗（Sariputra）说：‘你舍利弗（Sariputra）不要这样说。为什么呢？舍利弗（Sariputra）！这一百比丘，如果不听闻这甚深法本，应当知道他们，必定堕入大地狱中，一劫受苦；从地狱出来以后，然后才能得到人身、人道。因为这些比丘们，听闻这法本，甚深义的缘故，所有恶业重罪，本应堕入大地狱中，一劫受苦。今天进入大叫唤地狱之中，一触受以后，就能上生兜率天中享受诸天之乐。你舍利弗（Sariputra）应当知道，这些比丘，因为听闻此法的缘故，迅速消除许多罪业，暂时稍微承受。你舍利弗（Sariputra）应当知道，这一百比丘，在弥勒菩萨（Maitreya）下生成道，初次说法的时候，在声闻众中，得到阿罗汉果，断尽所有有漏，没有再有烦恼，具足三明、六通、八解脱，身心烦恼两种剩余都已断尽。所以舍
English
English version: 'Do not assume you must know it. Monks, regarding this Dharma, you must act in this way, do not assume you must know it, nor is it that you do not need to know it. Why? Because this Dharma is permanent and is also called the Dharmadhatu (realm of Dharma). If it is the permanent Dharmadhatu (realm of Dharma), there is no memory, no thought. Without memory, without thought, there is neither attainment nor non-attainment. Without non-attainment, it is neither non-attainment, non-memory, nor non-thought. If one knows in this way, they are called the Tathagata's (Thus Come One) true Shravaka (voice-hearer) disciples, called the supreme, and can be called worthy of offerings.' At that time, when Manjushri (Bodhisattva of wisdom) Kumara Bodhisattva spoke these words, among the five hundred monks, four hundred monks attained liberation in the unconditioned Dharma, while one hundred monks further increased their slander, giving rise to a mind of defamation, and in their present lives fell into the great hell. At that time, Venerable Sariputra (one of the Buddha's chief disciples) then said to Manjushri (Bodhisattva of wisdom) Kumara Bodhisattva: 'Manjushri (Bodhisattva of wisdom)! Why does the benevolent one not teach the Dharma in accordance with sentient beings, causing these one hundred monks to regress and fall?' At that time, the World Honored One then told Venerable Sariputra (one of the Buddha's chief disciples): 'You, Sariputra (one of the Buddha's chief disciples), should not speak in this way. Why? Sariputra (one of the Buddha's chief disciples)! If these one hundred monks did not hear this profound Dharma root, you should know that they would certainly fall into the great hell, suffering for one kalpa (eon); after emerging from hell, they would then be able to obtain a human body and the human path. Because these monks heard this Dharma root, the profound meaning, all their evil karma and heavy offenses, which should have caused them to fall into the great hell, suffering for one kalpa (eon), today they enter the Great Crying Hell, and after experiencing one touch, they will ascend to the Tushita Heaven, enjoying the pleasures of the devas (gods). You, Sariputra (one of the Buddha's chief disciples), should know that these monks, because of hearing this Dharma, quickly eliminate many offenses, temporarily enduring a little suffering. You, Sariputra (one of the Buddha's chief disciples), should know that these one hundred monks, when Maitreya (the future Buddha) Bodhisattva descends and attains enlightenment, at the first Dharma assembly, among the Shravaka (voice-hearer) assembly, will attain Arhatship (one who is free from rebirth), exhausting all outflows, with no more afflictions, possessing the three insights, six supernormal powers, and eight liberations, both physical and mental afflictions completely extinguished. Therefore, give' --------------------------------------------------------------------------------
Chinese
利弗，宁于是法本修多罗中，疑心听受，不用成就四禅定心及四无量心，亦复不用具足成就四无色定心。何以故？虽复成就如是法者，若不闻是甚深法本，于烦恼中不得解脱生、老、病、死、忧悲、苦恼，我愍此辈说是法本。” 尔时尊者舍利弗，即白文殊尸利菩萨言：“希有希有，文殊尸利乃能善说如是法本，为欲教化诸众生故。” 文殊尸利菩萨言：“舍利弗！真实际者不增、不减，法界不增，不减，众生界者亦无增减。所以者何？如是等法，但有言说，无可得者。彼不为此、此不为彼，即自无、自有何依处。是故舍利弗，菩提者即是解脱也。何以故？所有法智无异处故，非作、非不作。若如是知，名为已入涅槃者。” 尔时世尊即告尊者舍利弗言：“舍利弗！如是如是，如文殊尸利菩萨所说，真实际中无增、无减，法界众生界亦无增减，不受烦恼、不受解脱。” 尔时世尊说是语已，为欲重明真实义故，复以妙偈而说颂曰： “过现未来法， 唯语无真实， 彼若于实处， 一相无差别。 若无相分别， 是即有真相， 无相无分别， 分别亦无相。 若不作分别， 不了别涅槃， 是二皆魔事， 智者应当知。 阴界诸入中， 我虽名字说， 无生 现代汉语译本： 舍利弗（Śāriputra，佛陀十大弟子之一），如果有人对于这个法本修多罗（sūtra，经）心存疑虑地听受，不因此成就四禅定心（dhyāna，禅那）以及四无量心（apramāṇa，又称四梵住），也不因此具足成就四无色定心（ārūpya-samāpatti，无色界定）。为什么呢？即使成就了这些法，如果不听闻这个甚深法本，就无法从烦恼中解脱，摆脱生、老、病、死、忧悲、苦恼。我怜悯这些人，所以才说这个法本。 这时，尊者舍利弗（Śāriputra）对文殊尸利菩萨（Mañjuśrī，象征智慧的菩萨）说：‘稀有啊，稀有啊，文殊尸利（Mañjuśrī）您能如此善巧地说出这样的法本，是为了教化一切众生的缘故。’ 文殊尸利菩萨（Mañjuśrī）说：‘舍利弗（Śāriputra）！真实际（bhūta-koṭi，真实之际）是不增不减的，法界（dharma-dhātu，一切法的总称）不增不减，众生界（sattva-dhātu，一切众生的总称）也是没有增减的。为什么呢？像这些法，都只是言说而已，没有真实可得的。它不为了这个，这个也不为了它，自身就是没有的，又有什么可以依靠的呢？所以，舍利弗（Śāriputra），菩提（bodhi，觉悟）就是解脱。为什么呢？因为所有法智（dharma-jñāna，对一切法的智慧）没有差异之处，既不是造作的，也不是不造作的。如果能这样理解，就叫做已经进入涅槃（nirvāṇa，寂灭）的人。’ 这时，世尊（Bhagavān，佛陀的尊称）告诉尊者舍利弗（Śāriputra）：‘舍利弗（Śāriputra）！是这样的，是这样的，正如文殊尸利菩萨（Mañjuśrī）所说，真实际（bhūta-koṭi）中没有增减，法界（dharma-dhātu）和众生界（sattva-dhātu）也没有增减，不受烦恼，也不受解脱。’ 这时，世尊（Bhagavān）说完这些话后，为了再次阐明真实义，又用美妙的偈颂说道： ‘过去、现在、未来法， 唯有言语无真实， 彼若于实处， 一相无差别。 若无相分别， 是即有真相， 无相无分别， 分别亦无相。 若不作分别， 不了别涅槃（nirvāṇa）， 是二皆魔事， 智者应当知。 阴界诸入中， 我虽名字说， 无生’
English
English version: Śāriputra (one of the Buddha's ten principal disciples), if someone listens to this Dharma-principle sūtra (sūtra, discourse) with a doubting mind, without thereby achieving the four dhyāna (dhyāna, meditation) minds and the four apramāṇa (apramāṇa, immeasurable minds, also known as the four Brahmā-vihāras), and also without fully achieving the four ārūpya-samāpatti (ārūpya-samāpatti, formless attainments) minds. Why is that? Even if one achieves these dharmas, if one does not hear this profound Dharma-principle, one cannot be liberated from afflictions, escaping birth, old age, sickness, death, sorrow, grief, suffering, and distress. I pity these people, therefore I speak this Dharma-principle.' At that time, the Venerable Śāriputra (Śāriputra) said to Mañjuśrī Bodhisattva (Mañjuśrī, the Bodhisattva symbolizing wisdom): 'Rare indeed, rare indeed, Mañjuśrī (Mañjuśrī), you are able to skillfully speak such a Dharma-principle, for the sake of teaching and transforming all sentient beings.' Mañjuśrī Bodhisattva (Mañjuśrī) said: 'Śāriputra (Śāriputra)! The bhūta-koṭi (bhūta-koṭi, the limit of reality) neither increases nor decreases, the dharma-dhātu (dharma-dhātu, the realm of all dharmas) neither increases nor decreases, and the sattva-dhātu (sattva-dhātu, the realm of all beings) also has no increase or decrease. Why is that? These dharmas are merely words, and nothing can be truly obtained. It is not for this, and this is not for it; it is inherently without existence, so what can it rely on? Therefore, Śāriputra (Śāriputra), bodhi (bodhi, enlightenment) is liberation. Why is that? Because all dharma-jñāna (dharma-jñāna, wisdom regarding all dharmas) has no difference, neither created nor uncreated. If one knows this way, it is called one who has entered nirvāṇa (nirvāṇa, cessation).' At that time, the Bhagavan (Bhagavān, the Blessed One, an epithet of the Buddha) said to the Venerable Śāriputra (Śāriputra): 'Śāriputra (Śāriputra)! It is so, it is so, just as Mañjuśrī Bodhisattva (Mañjuśrī) has said, in the bhūta-koṭi (bhūta-koṭi) there is no increase or decrease, and the dharma-dhātu (dharma-dhātu) and sattva-dhātu (sattva-dhātu) also have no increase or decrease, neither subject to afflictions nor subject to liberation.' At that time, after the Bhagavan (Bhagavān) spoke these words, in order to further clarify the true meaning, he again spoke in beautiful verses: 'Past, present, and future dharmas, Are only words, without reality, If they are in the real place, They are of one form, without difference. If there is no distinguishing of forms, Then there is true appearance, Without form, without distinction, Distinction is also without form. If one does not make distinctions, One does not understand nirvāṇa (nirvāṇa), These two are both the work of Māra, The wise should know. In the skandhas, realms, and entrances, Though I speak of them by name, Without birth.' -------------------------------------------------------------------------------- 名字者， 彼二还一相。 起心正分别， 彼即成邪念， 妙智无分别， 以有空行故。 分别有思量， 无分别无思， 了别即是相， 不了得涅槃。 若能如是知， 名为大智者， 是故尽智者， 得智无分别。 智能说于智， 智说还自空， 是中能忍者， 是名为大智。 假使满三千， 七宝持用施， 忍信是法者， 其福为最上。 假使亿劫中， 施戒忍精进， 通辩成就福， 不比持是经。 若持是经者， 至真等即说， 是经功德力， 彼悉当成佛。”
Chinese
尔时，世尊说是法本修多罗偈时，一万杂类众生，远尘离垢，得清净法眼；五百比丘于无漏法中心得解脱；八万欲界天子未发心者，皆得发于阿耨多罗三藐三菩提心。世尊尔时即授彼记：“皆于星宿劫中，得成阿耨多罗三藐三菩提，皆同一号名曰法开华如来至真等正觉。” 佛说是经已，文殊尸利童子、尊者舍利弗等五百比丘，天龙八部、诸鬼神等，闻佛所说欢喜奉行。 佛说文殊尸利经 现代汉语译本： ‘名字’，是指二者还是一种相状。 如果生起心念去分别，那就会变成邪念。真正的智慧是没有分别的，因为它在有和空之间运行。 分别伴随着思量，没有分别就没有思量。了别就是相，不了别就能证得涅槃（Nirvana）。 如果能够这样理解，就可以称作是大智者。因此，穷尽智慧的人，得到的智慧是没有分别的。 智慧能够说出智慧，但智慧的说法本身也是空性的。能够在这种空性中安忍的人，就叫做大智者。 即使用充满三千大千世界的七宝来布施，能够忍耐并相信这个法的人，他的福报才是最殊胜的。 即使在亿劫的时间里，行布施、持戒、忍辱、精进，通达辩才成就的福报，也比不上受持这部经。 如果有人受持这部经，至真佛（Tathagata）就会宣说，这部经的功德力，能使他们全部成就佛果。 当时，世尊（Bhagavan）宣说这部法本修多罗（Sutra）偈颂时，一万种不同的众生，远离尘垢，得到了清净的法眼；五百比丘（Bhikkhu）在无漏法中内心得到解脱；八万欲界天子中未发菩提心的人，都发起了阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta）。世尊当时就给他们授记：‘你们都将在星宿劫中，成就阿耨多罗三藐三菩提，都同一个名号，叫做法开华如来（Tathagata）至真等正觉（Sammasambuddha）。’ 佛陀（Buddha）说完这部经后，文殊尸利（Manjushri）童子、尊者舍利弗（Sariputra）等五百比丘，天龙八部、诸鬼神等，听闻佛陀所说，都欢喜奉行。 《佛说文殊尸利经》
English
English version: 'Name' refers to the state where the two are still one aspect. If one gives rise to a mind of discrimination, it becomes a perverse thought. True wisdom is without discrimination, as it operates between existence and emptiness. Discrimination is accompanied by thought, non-discrimination is without thought. Differentiation is form, non-differentiation attains Nirvana. If one can understand in this way, one is called a great wise person. Therefore, those who exhaust wisdom attain wisdom without discrimination. Wisdom can speak of wisdom, but the speaking of wisdom itself is empty. One who can endure in this emptiness is called a great wise person. Even if one were to give offerings of the seven treasures filling three thousand great chiliocosms, the merit of one who endures and believes in this Dharma is the most supreme. Even if one practices giving, discipline, patience, and diligence for billions of kalpas, the merit of eloquence and accomplishment cannot compare to upholding this Sutra. If one upholds this Sutra, the Tathagata will declare that the power of merit of this Sutra will enable them all to attain Buddhahood. At that time, when the Bhagavan spoke this Dharma-text Sutra verses, ten thousand kinds of beings, far from dust and defilement, obtained the pure Dharma-eye; five hundred Bhikkhus attained liberation in their hearts in the unconditioned Dharma; eighty thousand desire-realm devas who had not yet generated the Bodhi-citta, all generated the Anuttara-samyak-sambodhi-citta. The Bhagavan then bestowed predictions upon them: 'You will all attain Anuttara-samyak-sambodhi in the Constellation Kalpa, all with the same name, called Dharma Blossom Tathagata Sammasambuddha.' After the Buddha finished speaking this Sutra, Manjushri Bodhisattva, the Venerable Sariputra, and five hundred Bhikkhus, the eight classes of gods and dragons, and all the ghosts and spirits, hearing what the Buddha had said, rejoiced and practiced accordingly. The Sutra Spoken by the Buddha on Manjushri --------------------------------------------------------------------------------