Chinese
为人舒缓，不能谨敕，则非善哉。所可归命未曾忘舍，乃为善哉；本有所归遗弃不念，则非善哉。晓了威仪礼节之正，所行至诚，所作如言，心口相应，乃为善哉；欺诈迷惑一切世间，则非善哉。将护正法不违雅典，乃为善哉；诽谤经道，违失正理，则非善哉。假使所闻不谤经典，虽不师受，颁宣道教无所希冀，乃为善哉；爱惜经法自称为师，若说经法常怀妄想，则非善哉。执权方便开化众生，乃为善哉；不护众生，无权方便，不行四恩，则非善哉。若能遵修六度无极、殷勤慕求，乃为善哉；若复弃捐六度无极，则非善哉。造行慧业，自致圣道，乃为善哉；贡高自恣，为憍慢业，则非善哉。行牢强慈，愍伤众生，乃为善哉；趣尔行慈，所愍不弘，则非善哉。奉行十善，不违大猷，乃为善哉；玩习自恣，行十恶事，则非善哉。若能弃捐一切众恶，乃为善哉；顺从诸恶非法之事，则非善哉。 “大光！欲知出家颠倒不顺行者，则非善哉；好乐空、无相、无愿，具足成就，乃为善哉。强上高床师子之座，而演杂句世间之谈，随俗同尘，则非善哉；若得菩萨箧藏之典修习遵行，升师子座，颁演道教，乃为善哉。毁于禁戒，受信施食，则非善哉；奉顺戒法清净鲜洁，应服一切供养之利，乃为善哉。贡高自大，憎妒经法，则 现代汉语译本： 为人处事如果不能谨慎约束自己，就不是好的行为。如果能始终不忘归依之处，才是好的行为；如果原本有所归依却遗弃不念，就不是好的行为。明白威仪礼节的正确规范，所作所为真诚，言行一致，才是好的行为；用欺骗迷惑世人，就不是好的行为。维护正法而不违背正理，才是好的行为；诽谤佛经教义，违背正理，就不是好的行为。即使听闻的佛法不多，但不诽谤经典，即使没有师父教导，也能传播佛法，不求回报，才是好的行为；如果爱惜经法只是为了自称为师，或者讲解佛法时常怀虚妄的想法，就不是好的行为。运用权巧方便来开导化解众生，才是好的行为；不护念众生，没有权巧方便，不行四种恩惠（父母恩、众生恩、国王恩、三宝恩），就不是好的行为。如果能够遵照修行六度波罗蜜（布施、持戒、忍辱、精进、禅定、智慧），勤奋追求，才是好的行为；如果抛弃六度波罗蜜，就不是好的行为。修习增长智慧的善业，自己达到圣人的境界，才是好的行为；贡高我慢，放纵自己，造作骄慢的恶业，就不是好的行为。以坚定的慈悲心，怜悯伤痛的众生，才是好的行为；只是表面上行慈悲，怜悯之心不广大，就不是好的行为。奉行十善业（不杀生、不偷盗、不邪淫、不妄语、不两舌、不恶口、不绮语、不贪欲、不嗔恚、不邪见），不违背大道，才是好的行为；放纵自己，习于恶行，做十恶业，就不是好的行为。如果能够舍弃一切恶行，才是好的行为；顺从各种邪恶非法的事情，就不是好的行为。 ‘大光（Mahāprabha，人名）！想要知道出家之人颠倒错乱的行为，就不是好的行为；如果喜好空性（Śūnyatā）、无相（Animitta）、无愿（Apranihita），具足成就这些功德，才是好的行为。勉强登上高高的狮子座（Siṃhāsana），却宣讲杂乱的世俗言论，随波逐流，就不是好的行为；如果得到菩萨所藏的经典，修习并遵照奉行，登上狮子座，宣讲佛法教义，才是好的行为。毁坏禁戒，接受信徒的供养，就不是好的行为；遵守戒律，保持清净，才应该接受一切供养的利益，才是好的行为。贡高自大，憎恨嫉妒佛经教法，就……'
English
English version: It is not good to be lax and undisciplined. It is good to never forget the refuge one has taken; it is not good to abandon and forget the refuge one once had. It is good to understand the proper rules of conduct and etiquette, to be sincere in one's actions, to act as one speaks, and to have one's heart and mouth in accord; it is not good to deceive and confuse all beings. It is good to protect the true Dharma and not violate proper principles; it is not good to slander the scriptures and lose the true meaning. Even if one has not heard much, if one does not slander the scriptures, and even if one has not received instruction from a teacher, it is good to propagate the teachings without expecting anything in return; it is not good to cherish the scriptures only to call oneself a teacher, or to speak of the scriptures with constant delusions. It is good to use skillful means to enlighten beings; it is not good to not protect beings, to lack skillful means, and to not practice the four kinds of kindness (kindness of parents, kindness of sentient beings, kindness of the king, and kindness of the Three Jewels). It is good to follow and cultivate the Six Perfections (Dāna-pāramitā, Śīla-pāramitā, Kṣānti-pāramitā, Vīrya-pāramitā, Dhyāna-pāramitā, Prajñā-pāramitā) diligently; it is not good to abandon the Six Perfections. It is good to cultivate wisdom and attain the path to enlightenment; it is not good to be arrogant and self-indulgent, creating deeds of pride. It is good to practice steadfast compassion, feeling pity for all beings; it is not good to practice compassion superficially, without a broad sense of pity. It is good to practice the Ten Virtuous Deeds (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views) without violating the great principles; it is not good to indulge in self-will and practice the Ten Non-Virtuous Deeds. It is good to abandon all evil deeds; it is not good to follow all evil and unlawful things. 'Mahāprabha! It is not good to know that a renunciate acts perversely and against the proper conduct; it is good to delight in emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apranihita), and to fully accomplish these qualities. It is not good to forcibly ascend the high lion throne (Siṃhāsana) and deliver mixed worldly talks, conforming to worldly customs; it is good to obtain the scriptures hidden by the Bodhisattvas, to practice and follow them, to ascend the lion throne, and to propagate the teachings. It is not good to violate the precepts and receive offerings from believers; it is good to uphold the precepts purely and cleanly, and to be worthy of receiving all the benefits of offerings. It is good to be arrogant and jealous of the scriptures, then...' --------------------------------------------------------------------------------
Chinese
非善哉；谦下恭顺，不怀慢恣，嗟叹人德，乃为善哉。嫉妒菩萨，憎其高行，则非善哉；见诸菩萨敬之如佛，乃为善哉。是为大光！如佛所说，其行法者则为非远，不至大慧，皆非善哉；其有顺从如来教者乃为善哉。” 大光又问：“以何等故赞法善哉？法在善哉、非善哉乎？” 文殊答曰：“吾于诸法不行善哉，亦复不行非善哉也。所以者何？一切诸法悉无所合，亦无吾、我。” 又问文殊：“仁者！不与善法合乎？” 文殊答曰：“吾则不与善法俱合，亦复不与恶法共合。所以者何？计极著者谓有为矣，其无著者谓无为矣；计无常者亦是有为，自计有身不了本无。” 又问：“文殊师利！仁者至德亦是有为，计有吾、我。” 文殊答曰：“假使吾计有为，身是我所，则堕恐惧。” 又问：“文殊师利！仁者不畏于有为乎？” 报曰：“假使见于有为、究竟成就、永存无灭尽者，我乃恐惧。” 又问：“文殊！仁者不见有为之事而成就乎？” 答曰：“吾尚不见无为之事而在成就，况当复睹有为之事而成就也！” 又问：“文殊！仁为有为，若无为乎？” 答曰：“仁者！吾不有为亦不无为。所以者何？设使有为，则与愚痴凡夫同尘； 现代汉语译本： ‘不善良啊；谦虚恭敬，不怀骄慢放纵，赞叹别人的德行，才是善良的。嫉妒菩萨（Bodhisattva，指追求觉悟的众生），憎恨他们的高尚行为，就不是善良的；见到各位菩萨像敬佛一样尊敬，才是善良的。这就是大光！如果像佛所说的那样，修行佛法的人认为修行佛法离自己很远，不能达到大智慧，都不是善良的；那些能够顺从如来（Tathagata，指佛）教导的人才是善良的。’ 大光（Daguang，人名）又问：‘因为什么赞扬佛法是善良的呢？佛法本身是善良的还是不善良的呢？’ 文殊（Manjusri，智慧的象征）回答说：‘我对于诸法，既不认为是善良的，也不认为是不善良的。为什么呢？因为一切诸法都没有聚合，也没有吾、我（ego，自我意识）。’ 又问文殊：‘仁者！不与善良的法相合吗？’ 文殊回答说：‘我不与善良的法相合，也不与邪恶的法相合。为什么呢？执着于极端的人认为存在有为法（conditioned phenomena，因缘和合而生的现象），不执着的人认为存在无为法（unconditioned phenomena，非因缘和合而生的现象）；认为事物是无常的也是有为法，自己认为有身体就是不了解其本性是空无。’ 又问：‘文殊师利（Manjusri，智慧的象征）！仁者的至高德行也是有为法，认为有吾、我。’ 文殊回答说：‘假如我执着于有为法，认为身体是我的所有，就会堕入恐惧。’ 又问：‘文殊师利！仁者不畏惧有为法吗？’ 回答说：‘假如我看到有为法是究竟成就、永远存在、没有灭尽的，我才会恐惧。’ 又问：‘文殊！仁者没有看到有为之事能够成就吗？’ 回答说：‘我尚且没有看到无为之事能够成就，更何况能看到有为之事能够成就呢！’ 又问：‘文殊！仁者是有为，还是无为呢？’ 回答说：‘仁者！我不有为也不无为。为什么呢？如果是有为，就和愚痴的凡夫一样沾染尘俗；’
English
English version: ‘Not good; being humble and respectful, not harboring arrogance and indulgence, praising the virtues of others, that is good. Being jealous of Bodhisattvas (Bodhisattva, beings who seek enlightenment), hating their noble conduct, that is not good; seeing all Bodhisattvas and respecting them as Buddhas, that is good. This is Daguang! If, as the Buddha said, those who practice the Dharma think that practicing the Dharma is far from them and cannot attain great wisdom, that is not good; those who can follow the teachings of the Tathagata (Tathagata, one of the titles of a Buddha) are good.’ Daguang (Daguang, a name) then asked: ‘For what reason is praising the Dharma good? Is the Dharma itself good or not good?’ Manjusri (Manjusri, symbol of wisdom) replied: ‘Regarding all dharmas, I do not consider them good, nor do I consider them not good. Why? Because all dharmas have no aggregation, nor do they have ego.’ He then asked Manjusri: ‘Virtuous one! Do you not unite with good dharmas?’ Manjusri replied: ‘I do not unite with good dharmas, nor do I unite with evil dharmas. Why? Those who cling to extremes believe in conditioned phenomena (conditioned phenomena, phenomena arising from causes and conditions), those who do not cling believe in unconditioned phenomena (unconditioned phenomena, phenomena not arising from causes and conditions); believing that things are impermanent is also conditioned phenomena, believing that one has a body is not understanding its fundamental emptiness.’ He then asked: ‘Manjusri (Manjusri, symbol of wisdom)! The virtuous one's supreme virtue is also conditioned phenomena, believing in ego.’ Manjusri replied: ‘If I were to cling to conditioned phenomena, believing that the body is mine, then I would fall into fear.’ He then asked: ‘Manjusri! Does the virtuous one not fear conditioned phenomena?’ He replied: ‘If I were to see conditioned phenomena as ultimately accomplished, eternally existing, and never ceasing, then I would fear.’ He then asked: ‘Manjusri! Does the virtuous one not see conditioned events as being accomplished?’ He replied: ‘I have not even seen unconditioned events as being accomplished, how much less would I see conditioned events as being accomplished!’ He then asked: ‘Manjusri! Is the virtuous one conditioned or unconditioned?’ He replied: ‘Virtuous one! I am neither conditioned nor unconditioned. Why? If I were conditioned, then I would be like foolish ordinary people, stained by the dust of the world;’ -------------------------------------------------------------------------------- 假使无为，则与声闻、缘觉同等。”
Chinese
又问：“文殊！设使仁者亦不有为，复不无为，今我云何执持此教？” 答曰：“譬如化人之所兴为，欲持法者亦当如彼。于天子意所志云何？如来神识为住何所？立在色乎？” 答曰：“非也！” “为复立在痛痒、思想、生死识乎？” 报曰：“非也！” 又问：“住三界乎？” 答曰：“非也！” “住在有为若无为乎？” 答曰：“非也！” 又问：“如来神识为何所住？” 报曰：“文殊！如来神识永无所住。” 答曰：“如来神识设无所住，卿当执持如彼所住！” 又问：“文殊！仁者则为是如来乎？” 答曰：“天子！其无本者，无来无去无所周旋，吾所由来亦复如是；以是之故吾为如来，所来亦如；如佛所来吾亦如之，以是之故吾为如来。如如来住，吾住亦如；以是之故吾为如来。如来无本，文殊师利亦复无本，故曰无本。以是之故，吾为如来。” 又问：“文殊！其无本者，当从何求？” 答曰：“天子！其无本者，当于六十二见中求。” 又问：“六十二见当于何求？” 答曰：“当于如来解脱中求，不怀瞋法而求之矣！” 又问 现代汉语译本： ‘如果执着于无为（Nirvana，涅槃），那就和声闻（Śrāvaka，听闻佛法而悟道的修行者）、缘觉（Pratyekabuddha，靠自己领悟佛法的修行者）一样了。’ 天子又问：‘文殊（Mañjuśrī，智慧的象征）！假设您既不执着于有为（Saṃskṛta，因缘和合而成的现象），也不执着于无为（Asaṃskṛta，不依赖因缘的绝对状态），那么我应该如何秉持这个教法呢？’ 文殊回答说：‘譬如幻化出来的人所做的事情，想要秉持佛法的人也应当像他们一样。天子您认为如何？如来的神识住在哪里？是住在色（Rūpa，物质现象）之中吗？’ 天子回答说：‘不是的！’ 文殊又问：‘是住在痛痒（Vedanā，感受）、思想（Saṃjñā，知觉）、生死识（Vijñāna，了别）之中吗？’ 天子回答说：‘不是的！’ 天子又问：‘住在三界（Trailokya，欲界、色界、无色界）之中吗？’ 文殊回答说：‘不是的！’ 天子又问：‘住在有为或者无为之中吗？’ 文殊回答说：‘不是的！’ 天子又问：‘如来的神识住在哪里呢？’ 文殊回答说：‘文殊！如来的神识永远没有固定的住所。’ 文殊又说：‘如果如来的神识没有固定的住所，您就应当像如来那样安住！’ 天子又问：‘文殊！您就是如来吗？’ 文殊回答说：‘天子！那没有本性（Svabhāva，自性）的东西，没有来处，没有去处，也没有任何周旋之处，我的由来也像这样；因为这个缘故，我就是如来，我的来处也像如来一样；如佛的来处，我的来处也像他一样，因为这个缘故，我就是如来。如如来所住，我的住处也像如来一样；因为这个缘故，我就是如来。如来没有本性，文殊师利（Mañjuśrī，智慧的象征）也没有本性，所以说没有本性。因为这个缘故，我就是如来。’ 天子又问：‘文殊！那没有本性的东西，应当从哪里去寻求呢？’ 文殊回答说：‘天子！那没有本性的东西，应当从六十二见（Dṛṣṭi，六十二种错误的见解）中去寻求。’ 天子又问：‘六十二见应当从哪里去寻求呢？’ 文殊回答说：‘应当从如来的解脱（Moksha，从轮回中解脱）中去寻求，不要怀着嗔恨之心去寻求！’ 天子又问：