English
English version: 'Is the necklace still before the Buddha?' the Bhikshu (monk) replied to the Buddha. 'Yes, it has been seen.' The Buddha said, 'Bhikshus (monks)! These two boys, seeking the fruit of Sravakas (disciples), delight in pursuing the attainment of self-benefiting Nirvana (liberation), and cannot arouse the great Bodhicitta (aspiration for enlightenment). Bhikshus (monks)! You see the necklace offered by the former boy above the Buddha, creating various transformations in the void; this person seeks to attain Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment) for the benefit of all sentient beings. Those two boys only delight in wisdom and supernatural powers, and cannot universally benefit and bring joy to sentient beings. Therefore, their offerings are also without extraordinary signs. Know that the meritorious deeds done by those who arouse the great Bodhicitta (aspiration for enlightenment) are also immeasurable; you should now abandon the Sravaka (disciple) mind and seek Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment).' The Buddha told Sariputra (one of the Buddha's ten great disciples, known for his wisdom): 'Was the boy who aroused the Mahayana (Great Vehicle) mind at that time someone else? It was my former self; the one who delighted in wisdom was your former self, and the one who delighted in supernatural powers was Maudgalyayana's (one of the Buddha's ten great disciples, known for his supernatural powers) former self. Although you Sravakas (disciples) are freed from Samsara (cycle of rebirth), you only delight in Nirvana (liberation), and ultimately cannot widely benefit sentient beings, your minds are equal to all Buddhas, like the void, infinite and inexhaustible, the accumulation of blessings is immeasurable, the merits are immeasurable, surpassing the realms of Sravakas (disciples) and Pratyekabuddhas (solitary Buddhas). Sariputra (one of the Buddha's ten great disciples, known for his wisdom)! You should quickly arouse the Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment) mind.' At this time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom), Maha Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers), Maha Kasyapa (one of the Buddha's ten great disciples, known for his asceticism), Aniruddha (one of the Buddha's ten great disciples, known for his divine eye), Upali (one of the Buddha's ten great disciples, known for his adherence to the precepts), Purna (one of the Buddha's ten great disciples, known for his eloquence in preaching), Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness), and other great Sravakas (disciples), spoke in unison, saying: 'Excellent, World Honored One! You are skilled in guiding us, causing us to arouse the great Bodhicitta (aspiration for enlightenment). World Honored One! Know that good men and good women who plant various good roots and desire liberation should arouse a vast mind and vast vows of practice; such people will be able to see hundreds of thousands of Buddhas and hear the true Dharma (teachings).' 'World Honored One! Since the past, our wisdom has been narrow and shallow, and we have not dared to hope for the Buddha's boundless wisdom, but now we deeply reproach ourselves and should arouse the great mind. For example, if someone commits various unwholesome deeds, if they do not repent of their faults, correct their evil ways, and practice goodness, there is no way to avoid various sufferings. We Sravakas (disciples) only seek self-benefit, if' --------------------------------------------------------------------------------
Chinese
不舍下劣心、求佛智慧，终不能免无余涅盘。又如临命终人心识昏乱，于亲爱眷属不能顾恋；我等若求自利涅盘，于诸众生无心化度亦复如是。 “世尊！当知阿耨多罗三藐三菩提犹如大地，世间一切众生依地而住、依地而生；一切善根依阿耨多罗三藐三菩提而得生长，亦应如是。” 尔时，会中有一万人闻佛说本事因缘，及闻舍利子说是语已，皆发阿耨多罗三藐三菩提心。 尔时，摩伽陀国王严整其驾来诣佛所。到佛会已，头面礼足，绕佛三匝，坐于一面。是时彼王向佛合掌，一心恭敬而白佛言：“世尊！一切众生因何造业？造业因缘依何而住？” 佛言：“大王！一切众生、寿者乃至补特伽罗，皆依我身见住，颠倒分别；由分别故，起惑造业；以造业故，不得解脱。” 王复问言：“世尊！我身见者，何为根本？” 佛言：“无明为根本。” 又问：“即此无明，孰为根本？” 佛答曰：“不如理作意是为根本。” 又问：“不如理作意复何为本？” 佛答曰：“不平等心是为根本。” 又问：“何谓不平等心？” 佛言：“无始时来不如实知，名为不平等心。” 又问：“云何名为不如实知？” 佛言：“一切众生无 现代汉语译本：不舍弃低劣的心，却想求得佛的智慧，最终不能避免进入无余涅槃（nirvana，佛教术语，指完全寂灭的状态）。又好比临终之人，心识昏乱，对于亲爱的眷属也无法顾念；我们如果只求自己的涅槃，对于一切众生没有度化之心，也是如此。 ‘世尊（Bhagavan，对佛的尊称）！应当知道阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉，即最高的智慧）犹如大地，世间一切众生依靠大地而居住、依靠大地而生存；一切善根依靠阿耨多罗三藐三菩提而得以生长，也应当是这样。’ 当时，法会中有一万人听闻佛陀讲述的本事因缘，以及听闻舍利子（Sariputra，佛陀的十大弟子之一，以智慧著称）说了这些话之后，都发起了阿耨多罗三藐三菩提心。 当时，摩伽陀（Magadha，古印度十六雄国之一）国王整理好车驾来到佛陀所在的地方。到达佛陀的法会后，以头面礼拜佛足，绕佛三圈，坐在一旁。这时，国王向佛陀合掌，一心恭敬地对佛说：‘世尊！一切众生因为什么而造业？造业的因缘依靠什么而存在？’ 佛陀说：‘大王！一切众生、寿者乃至补特伽罗（pudgala，人，个体），都依靠我身见而存在，产生颠倒的分别；由于分别的缘故，产生迷惑而造业；因为造业的缘故，不能得到解脱。’ 国王又问：‘世尊！我身见，以什么为根本？’ 佛陀说：‘无明为根本。’ 又问：‘那么，这个无明，又以什么为根本？’ 佛陀回答说：‘不如理作意是为根本。’ 又问：‘不如理作意又以什么为根本？’ 佛陀回答说：‘不平等心是为根本。’ 又问：‘什么叫做不平等心？’ 佛陀说：‘从无始以来不如实地了解真相，就叫做不平等心。’ 又问：‘怎样叫做不如实地了解真相？’ 佛陀说：‘一切众生无’
English
English version: Without abandoning the inferior mind and seeking the wisdom of the Buddha, one ultimately cannot avoid entering nirvana (nirvana, a Buddhist term referring to a state of complete cessation). It is like a person at the moment of death, whose mind is confused and unable to care for beloved relatives; if we seek only our own nirvana and have no intention of transforming all beings, it is the same. 'Bhagavan (Bhagavan, a respectful term for the Buddha)! Know that anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment, the highest wisdom) is like the earth, upon which all beings in the world dwell and live; all good roots grow by relying on anuttara-samyak-sambodhi, and it should be so.' At that time, ten thousand people in the assembly, having heard the Buddha speak of the causes and conditions of past lives, and having heard Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) speak these words, all aroused the mind of anuttara-samyak-sambodhi. At that time, the King of Magadha (Magadha, one of the sixteen ancient Indian kingdoms) prepared his chariot and came to where the Buddha was. Having arrived at the Buddha's assembly, he bowed his head to the Buddha's feet, circumambulated the Buddha three times, and sat to one side. Then, the King joined his palms towards the Buddha, and with a respectful mind, said to the Buddha: 'Bhagavan! Why do all beings create karma? Upon what do the causes and conditions of karma depend?' The Buddha said: 'Great King! All beings, those who have life, even pudgalas (pudgala, person, individual), rely on the view of self, and create inverted discriminations; because of discrimination, they generate delusion and create karma; because of creating karma, they cannot attain liberation.' The King then asked: 'Bhagavan! What is the root of the view of self?' The Buddha said: 'Ignorance is the root.' He asked again: 'Then, what is the root of this ignorance?' The Buddha replied: 'Inappropriate attention is the root.' He asked again: 'What is the root of inappropriate attention?' The Buddha replied: 'Unequal mind is the root.' He asked again: 'What is called unequal mind?' The Buddha said: 'From beginningless time, not knowing the truth as it is, is called unequal mind.' He asked again: 'What is called not knowing the truth as it is?' The Buddha said: 'All beings are without' -------------------------------------------------------------------------------- 始时来于无计有，是为不如实知。” 又问：“云何于无计有？” 佛言：“分别之法不生、不实，计而为有。” 又问：“若法不生，今何所说？” 佛言：“大王！我身尚空，法无所说。” 又问：“世尊！身若空者，何作？何住？” 佛言：“大王！虽有所作，亦无所著。” 又问：“即此无著，当云何说？” 佛言：“无著法者，如实而说，是圣所说。”
Chinese
又问：“云何名为如实之说？复何名为圣所说？” 佛言：“大王！于一切法离尘、离见，是真实语，名如实说。如实说者，是圣所说。圣所说者，谓善了诸法本无所生，当如是住、当如是学。” 是时摩伽陀国王闻佛说法，心生欢喜，而白佛言：“希有，世尊！善说此法，实未曾有。如佛、世尊以无漏智普为利乐一切众生故说真实法，一切众生罪业所缠而不能听、受、修行；我亦如是。世尊应念：我自昔来不遇善友，以不善心我亦广作诸不善业。是故，不能亲近世尊、听闻正法。我于深宫但乐嬉戏、饮食、宴乐，而于昼夜无暂厌舍，故我不能诣佛听闻正法。世尊！我今悔过，自责昔所作恶，深自追想，于昼夜中未暇安乐，如负罪人常生惊怖。世尊大慈为众生父，无依怙者为作依怙、 现代汉语译本： 问：‘最初执着于不存在的事物，这就是不如实知吗？’ 佛说：‘对于不存在的事物，如何执着呢？’ 佛言：‘分别之法，既不生起，也不真实，却执着认为它存在。’ 又问：‘如果法不生起，现在您在说什么呢？’ 佛言：‘大王！我的身体尚且是空性的，法又有什么可说的呢？’ 又问：‘世尊！如果身体是空性的，那做什么？住在哪里呢？’ 佛言：‘大王！虽然有所作为，但也没有任何执着。’ 又问：‘这无著的状态，应当如何描述呢？’ 佛言：‘无著之法，如实而说，是圣人所说的。’ 又问：‘什么叫做如实之说？又什么叫做圣人所说？’ 佛言：‘大王！对于一切法，远离尘垢、远离见解，这是真实之语，叫做如实说。如实说，就是圣人所说。圣人所说，是指善于了解诸法本来没有生起，应当这样安住，应当这样学习。’ 这时，摩伽陀（Magadha）国王听闻佛陀说法，心生欢喜，对佛说：‘希有啊，世尊！您善于宣说此法，实在是前所未有。如佛、世尊以无漏的智慧普遍为了利益和安乐一切众生而宣说真实法，一切众生被罪业所缠绕而不能听闻、接受和修行；我也是这样。世尊应该知道：我自从过去以来没有遇到善友，以不善的心我也广泛地做了各种不善的业。因此，不能亲近世尊、听闻正法。我在深深的宫殿里只喜欢嬉戏、饮食、宴乐，日夜没有片刻厌倦舍弃，所以我不能去佛陀那里听闻正法。世尊！我现在忏悔过错，责备自己过去所作的恶行，深深地反思，日夜没有空闲安乐，就像背负罪责的人一样常常感到惊恐。世尊大慈大悲，是众生的父亲，对于没有依靠的人，您是他们的依靠。’
English
English version: Asked: 'Initially clinging to what is non-existent, is this called not knowing things as they really are?' The Buddha said: 'How does one cling to what is non-existent?' The Buddha said: 'The nature of discrimination neither arises nor is it real, yet one clings to it as if it exists.' Asked again: 'If the Dharma does not arise, what are you speaking about now?' The Buddha said: 'Great King! Even my body is empty, so what Dharma is there to speak of?' Asked again: 'World Honored One! If the body is empty, what does it do? Where does it abide?' The Buddha said: 'Great King! Although there is action, there is no attachment.' Asked again: 'How should this non-attachment be described?' The Buddha said: 'The Dharma of non-attachment, spoken truthfully, is what the sages speak.' Asked again: 'What is called speaking truthfully? And what is called the speech of the sages?' The Buddha said: 'Great King! Regarding all Dharmas, being free from defilement and free from views, this is truthful speech, called speaking truthfully. Speaking truthfully is what the sages speak. What the sages speak means to understand well that all Dharmas are fundamentally unarisen; one should abide thus, one should learn thus.' At that time, the King of Magadha (an ancient kingdom in India) heard the Buddha's teaching and his heart was filled with joy. He said to the Buddha: 'Rare indeed, World Honored One! You skillfully expound this Dharma, which is truly unprecedented. Like the Buddha, the World Honored One, with unconditioned wisdom, universally speaks the true Dharma for the benefit and happiness of all beings, but all beings are entangled by sinful karma and cannot hear, receive, and practice it; I am also like that. The World Honored One should know: Since the past, I have not encountered good friends, and with an unwholesome mind, I have extensively committed various unwholesome deeds. Therefore, I cannot be close to the World Honored One and hear the true Dharma. In the deep palace, I only enjoy playing, eating, and feasting, and I have not been weary of abandoning them even for a moment day and night, so I cannot go to the Buddha to hear the true Dharma. World Honored One! I now repent of my faults, blame myself for the evil deeds I have done in the past, and deeply reflect on them. I have no leisure for peace and happiness day and night, like a guilty person who is always in fear. The World Honored One is greatly compassionate, the father of all beings, and for those who have no refuge, you are their refuge.' --------------------------------------------------------------------------------