English
English version Question: 'Manjushri (菩萨名, Bodhisattva's name)! The Dharma is without anything possessed and without anything needed, why do you, benevolent one, speak of the discourse on pure and wholesome Dharma?' Answer: 'Excellent, excellent! As you say, there is indeed no difference. Being without anything possessed, this is precisely the discourse on pure and wholesome Dharma. Why is that? Because there is no action of body, speech, or mind, this is the purity and wholesomeness of the Dharma. Why is it so? Devaputra (天神之子, Son of a god)! The Dharma has no nest or dwelling. Having a nest or dwelling means that body and mind are separate, and this is an untimely act of giving with the mind.' The Devaputra further asked: 'How can one know an untimely mind?' Answer: 'Devaputra! If someone is bound by the six signs of decay (六种衰败的迹象, six signs of decline) and yet believes in permanence, then one knows an untimely mind. If one understands the Dharma but seeks fame, clinging to the sound and influence and following the wrong path, then one knows an untimely mind. If one understands the Dharma and the Sangha (僧众, monastic community), but does so to attain the fruit of the path, then one knows an untimely mind. If one understands that the root of desire is an evil appearance, yet still gives in to it, then one knows an untimely mind. If one observes precepts but avoids solitude, then one knows an untimely mind. If one escapes the three evil realms (地狱、饿鬼、畜生, hell, hungry ghost, animal) and attains human form, but only thinks of heavenly blessings, then one knows an untimely mind. If one's mind is not tamed and yet one wants to give alms, then one knows an untimely mind. If one's mind is not extinguished, then one knows an untimely mind. If one's mind has attachments and yet one wants to practice patience, then one knows an untimely mind. If one does not purify one's mind and yet one wants to practice diligence, then one knows an untimely mind. If one has too many thoughts, forgets after joy, and cannot stabilize in meditation, then one knows an untimely mind. If one is arrogant and haughty, neglecting wisdom, then one knows an untimely mind. If one clings to what is mine (我所, belonging to me) and yet wants to practice loving-kindness, then one knows an untimely mind. If one is hesitant and yet wants to practice compassion, then one knows an untimely mind. If one's actions fall into the four stages of realization (须陀洹、斯陀含、阿那含、阿罗汉, Srotapanna, Sakrdagamin, Anagamin, Arhat) and yet one wants to practice joy, then one knows an untimely mind. If one clings to having a body and yet wants to practice protection, then one knows an untimely mind. If one has no physical or mental pain and yet wants to contemplate the Dharma without stopping, then one knows an untimely mind. If one understands the arising and ceasing of all dharmas, but should not cut them off, then one knows an untimely mind. If body and mind are mutually dependent, but one should not cultivate the psychic powers (神通, supernatural powers), then one knows an untimely mind. If one uses the six senses (眼、耳、鼻、舌、身、意, eye, ear, nose, tongue, body, mind) to rely on the five roots (信、进、念、定、慧, faith, effort, mindfulness, concentration, wisdom), then one knows an untimely mind. If one uses the power of what is seen to rely on the five powers (信力、精进力、念力、定力、慧力, power of faith, power of effort, power of mindfulness, power of concentration, power of wisdom), then one knows an untimely mind. If one understands that the seven factors of enlightenment (七种觉悟的因素, seven factors of enlightenment) are not awakened,' --------------------------------------------------------------------------------
Chinese
意，则知非时之心。念爱欲贪不应八直，则知非时之心。于苦智而有疑，则知非时之心。于习而有疑，则知非时之心。于灭尽而有疑，则知非时之心。赍俗所有欲入于道，则知非时之心。如是，天子！受持净心用专著故，则知非时之心。” 天子复问：“云何得知是时之心？” 答言：“天子！心等如虚空，则知是时之心。” 复问：“云何心如虚空？” 答言：“如虚空无心，心亦如是。如是心，心等如虚空。” 复问：“谁当信心等如虚空？” 答言：“天子！计有吾我人者则不信。” 天子复问：“计吾我人者何所是？” 答言：“心等如虚空，而欲增益过出其上。” 复问：“云何增益过出其上？” 答言：“计有常者便欲出其上，计无常者亦欲出其上；苦者亦欲出其上，乐者亦欲出其上；忧者亦欲出其上，无忧者亦欲出其上；计有身者亦欲出其上，计无身者亦欲出其上；空、无想、无愿亦欲出其上；幻、梦、水中月、影、响一切诸法，其譬如是。如是等而复欲出其上。如法有所处便可增益，淫怒痴更相猗，复欲出其上。形此生死不可赞叹泥洹之事，复欲出其上。如是，天子！是为计吾我人者。” 复问：“云何得无瞋恚而不佷？” 现代汉语译本：意念中存在，就知道是非时之心。心中念着爱欲贪念，不符合八正道，就知道是非时之心。对于苦智（dukkha-ñāṇa，对苦的智慧）有所怀疑，就知道是非时之心。对于集（samudaya，苦的根源）有所怀疑，就知道是非时之心。对于灭（nirodha，苦的止息）有所怀疑，就知道是非时之心。带着世俗的欲望进入佛道，就知道是非时之心。像这样，天子！如果不能受持清净心，用心不专一，就知道是非时之心。” 天子又问：‘怎样才能知道是时之心呢？’ 回答说：‘天子！心平等如同虚空，就知道是时之心。’ 又问：‘怎样才能使心如同虚空呢？’ 回答说：‘如同虚空没有心，心也应该是这样。像这样的心，心就平等如同虚空。’ 又问：‘谁会相信心能平等如同虚空呢？’ 回答说：‘天子！那些执着于有我、有众生、有人的人就不会相信。’ 天子又问：‘执着于有我、有众生、有人的人，他们的状态是什么样的呢？’ 回答说：‘心平等如同虚空，却想要增益，想要超越它。’ 又问：‘怎样增益，怎样超越它呢？’ 回答说：‘执着于有常的人就想要超越它，执着于无常的人也想要超越它；执着于苦的人也想要超越它，执着于乐的人也想要超越它；执着于忧愁的人也想要超越它，执着于没有忧愁的人也想要超越它；执着于有身体的人也想要超越它，执着于没有身体的人也想要超越它；对于空、无想、无愿也想要超越它；幻、梦、水中月、影子、回声，一切诸法，都像这些一样。像这些等等，却又想要超越它。如果法有所处，就可以增益，淫欲、嗔怒、愚痴互相依赖，又想要超越它。用这种形式赞叹生死轮回，却不赞叹涅槃（nirvāṇa）之事，又想要超越它。像这样，天子！这就是执着于有我、有众生、有人的人。’ 又问：‘怎样才能没有嗔恚而不固执呢？’
English
English version: 'If there is intention, then one knows it is a non-opportune mind. If one thinks of love, desire, and greed, which do not accord with the Noble Eightfold Path, then one knows it is a non-opportune mind. If there is doubt about the wisdom of suffering (dukkha-ñāṇa), then one knows it is a non-opportune mind. If there is doubt about the origin (samudaya), then one knows it is a non-opportune mind. If there is doubt about cessation (nirodha), then one knows it is a non-opportune mind. If one enters the path with worldly desires, then one knows it is a non-opportune mind. Thus, O son of the gods! If one cannot uphold a pure mind and is not focused, then one knows it is a non-opportune mind.' The son of the gods then asked: 'How does one know it is an opportune mind?' The answer: 'O son of the gods! If the mind is equal to emptiness, then one knows it is an opportune mind.' He asked again: 'How can the mind be like emptiness?' The answer: 'Just as emptiness has no mind, so too should the mind be. Such a mind, a mind equal to emptiness.' He asked again: 'Who would believe that the mind can be equal to emptiness?' The answer: 'O son of the gods! Those who cling to the idea of self, beings, and persons will not believe.' The son of the gods then asked: 'What is the state of those who cling to the idea of self, beings, and persons?' The answer: 'The mind is equal to emptiness, yet they want to increase it and surpass it.' He asked again: 'How do they increase it and surpass it?' The answer: 'Those who cling to permanence want to surpass it, and those who cling to impermanence also want to surpass it; those who cling to suffering also want to surpass it, and those who cling to happiness also want to surpass it; those who cling to sorrow also want to surpass it, and those who cling to the absence of sorrow also want to surpass it; those who cling to having a body also want to surpass it, and those who cling to not having a body also want to surpass it; they also want to surpass emptiness, non-perception, and non-desire; illusions, dreams, the moon in water, shadows, echoes, all phenomena are like these. Like these and so on, they still want to surpass them. If the Dharma has a place, it can be increased, and lust, anger, and delusion rely on each other, and they want to surpass them. Praising the cycle of birth and death in this form, but not praising the matter of Nirvana (nirvāṇa), they want to surpass it. Thus, O son of the gods! This is what it means to cling to the idea of self, beings, and persons.' He asked again: 'How can one be without anger and not be stubborn?' --------------------------------------------------------------------------------
Chinese
答言：“从生死出，住于泥洹。还世间，灭诸爱欲而净行。于灭不永灭，于起无所起，诸形音声不以畏惧。如是灭为习者有所脱，脱习者为已度如是事。一切法不能举其功、不能胜其德，是为无恚而不恨。” 说是法时。三万二千天子得法眼净，五千比丘心得解脱，万二千菩萨得忍辱力。 须真天子经声闻品第四 于是须真天子谓诸大弟子：“仁者所狐疑，可问文殊师利。” 长老摩诃迦叶前问文殊师利言：“菩萨云何行八惟务禅？” 答言：“菩萨于八惟务禅，本无、无所造立禅，无恚禅等禅，是菩萨禅。” 复问：“云何作是说？” 答言：“惟迦叶！身本无，无造立于三界者，便起爱欲。已了离欲，是故知身本无，于三界无所造，于欲无所想，已知空而立禅。如是，迦叶！而作此说：八惟务禅，本无、无造立禅，无恚禅等禅，则菩萨禅。”于是迦叶默而无言。 贤者舍利弗复问：“云何菩萨得无碍慧？” 答言：“菩萨于诸碍而无恚恨，于诸挂碍而无制着，一切爱欲而皆见知而不舍离。所以者何？养护一切故，是故菩萨得无碍慧。” 贤者摩诃目犍连复问：“云何菩萨而得神足？” 答言：“惟目犍连！菩萨于无为而无所受，度脱 现代汉语译本： 回答说：‘从生死中解脱出来，安住于涅槃（Nirvana，寂灭）。返回世间，灭除各种爱欲而清净修行。对于灭尽不认为是永远的断灭，对于生起不认为有什么真实的生起，对于各种形体和声音不感到畏惧。像这样灭除烦恼作为习惯的人就能得到解脱，从烦恼的习气中解脱出来的人就是已经度过了这样的境界。一切世间的法都不能掩盖他的功德，不能胜过他的德行，这就是没有嗔恨和怨恨。’ 当宣说这个法的时候，三万二千位天子获得了清净的法眼，五千位比丘内心得到解脱，一万二千位菩萨获得了忍辱的力量。 《须真天子经·声闻品》第四 这时，须真天子对各位大弟子说：‘各位仁者有什么疑惑，可以向文殊师利（Manjusri，智慧的象征）请教。’ 长老摩诃迦叶（Mahakasyapa，释迦牟尼十大弟子之一，以头陀苦行著称）上前问文殊师利说：‘菩萨如何修行八惟务禅？’ 回答说：‘菩萨对于八惟务禅，认为其本性是空无的，没有造作和建立的禅，没有嗔恚的禅等等，这就是菩萨的禅。’ （摩诃迦叶）又问：‘为什么要这样说呢？’ 回答说：‘迦叶！身体的本性是空无的，没有在三界（Trailokya，欲界、色界、无色界）中造作和建立的，因此才生起爱欲。已经了悟并脱离了爱欲，所以知道身体的本性是空无的，在三界中没有造作，对于欲望没有执着，已经了知空性而安立禅定。像这样，迦叶！才这样说：八惟务禅，本性是空无的，没有造作和建立的禅，没有嗔恚的禅等等，这就是菩萨的禅。’于是迦叶沉默不语。 贤者舍利弗（Sariputra，释迦牟尼十大弟子之一，以智慧著称）又问：‘菩萨如何获得无碍的智慧？’ 回答说：‘菩萨对于各种障碍没有嗔恨和怨恨，对于各种牵挂没有执着，对于一切爱欲都能够清楚地认知而不舍弃。为什么呢？因为要养护一切众生，所以菩萨能够获得无碍的智慧。’ 贤者摩诃目犍连（Mahamaudgalyayana，释迦牟尼十大弟子之一，以神通著称）又问：‘菩萨如何获得神通？’ 回答说：‘目犍连！菩萨对于无为法没有执受，能够度脱众生。’