Chinese
妙吉祥菩萨即从座起，与诸菩萨大众而共围绕出于王宫。是时摩伽陀王与诸臣从及其眷属礼敬劳谢，随从菩萨来于佛会。 是时，菩萨既离王宫，渐次而行，于其中路见有一人在于树下涕泪悲泣，发如是言：“我造杀业，甚可怖畏，当来决定堕于地狱。我今如何得其救度？” 是时菩萨见此人已，观其根缘而已成熟，堪受化度。菩萨即化一人，与其无异，往彼人所既相附近，亦复啼泣谓前人曰：“我造杀业，甚可怖畏，当来决定堕于地狱。” 前人闻已，而即谓言：“我亦如是造于杀业，偶会今时，谁生方便能为救度？” 是时化人即告之言：“今我等辈造极重罪，虽甚怖畏，无能救者。唯佛、世尊有大方便而能救度，我等今宜共诣佛所。”化人言已，便即前行。其人见已，亦复随从诣于佛所。 时彼化人到佛会已，头面礼足，前白佛言：“世尊！我造杀业，怖堕地狱。愿佛慈悲，救度于我。” 尔时，世尊即赞是言：“善哉，善哉。善男子！今于佛前发诚实语，如其所作称实而言。如汝所说造杀业者，汝从何心而起罪相？为过去耶？未来耶？现在耶？若起过去心者，过去已灭，心不可得；若起未来心者，未来未至，心不可得；若起现在心者，现 现代汉语译本： 发起稀有之心，生起极大的欢喜。 妙吉祥菩萨（Manjushri Bodhisattva，文殊菩萨）即从座位起身，与各位菩萨大众共同围绕着，离开了王宫。这时，摩伽陀王（King Magadha）与各位大臣随从以及他们的眷属，礼敬并感谢菩萨，跟随菩萨来到佛陀的集会。 这时，菩萨离开王宫后，逐渐前行，在路途中看见有一个人在树下哭泣悲伤，说出这样的话：‘我造作了杀业，非常可怕，将来必定堕入地狱。我现在该如何才能得到救度？’ 这时菩萨看见这个人后，观察到他的根基和因缘已经成熟，可以接受教化。菩萨就变化出一个与他一模一样的人，来到那个人附近，也哭泣着对之前那个人说：‘我造作了杀业，非常可怕，将来必定堕入地狱。’ 之前那个人听了之后，就对他说：‘我也是这样造作了杀业，偶然遇到现在这个时候，谁能想出方便的办法来救度我们呢？’ 这时化人就告诉他说：‘现在我们这些人造作了极重的罪业，虽然非常害怕，但没有人能够救我们。只有佛、世尊（Bhagavan，对佛的尊称）有大的方便法门能够救度我们，我们现在应该一起去佛陀那里。’化人说完，便向前走去。那个人看见后，也跟随他一起前往佛陀那里。 当时，那个化人到达佛陀的集会后，头面顶礼佛足，向前对佛说：‘世尊！我造作了杀业，害怕堕入地狱。希望佛陀慈悲，救度我。’ 这时，世尊就赞叹说：‘很好，很好。善男子！现在在佛前说诚实的话，像他所做的那样如实地说出来。像你所说的造作杀业，你是从什么心而生起罪业的现象呢？是过去的心吗？是未来的心吗？是现在的心吗？如果生起过去的心，过去已经灭亡，心不可得；如果生起未来的心，未来还没有到来，心不可得；如果生起现在的心，现在
English
English version: Generating a rare mind, giving rise to great joy. Manjushri Bodhisattva (妙吉祥菩萨) then arose from his seat, and together with the assembly of Bodhisattvas, surrounded and left the royal palace. At that time, King Magadha (摩伽陀王) with his ministers and their retinue, paid their respects and expressed their gratitude to the Bodhisattva, following him to the Buddha's assembly. At that time, after the Bodhisattva left the royal palace, he gradually proceeded, and on the way, he saw a person weeping and lamenting under a tree, saying these words: 'I have committed the karma of killing, which is very frightening, and I will surely fall into hell in the future. How can I be saved now?' At that time, after the Bodhisattva saw this person, he observed that his roots and conditions were mature and he was ready to be transformed. The Bodhisattva then transformed into a person identical to him, and approached that person, also weeping and saying to the previous person: 'I have committed the karma of killing, which is very frightening, and I will surely fall into hell in the future.' The previous person, upon hearing this, said to him: 'I have also committed the karma of killing, and I happen to be here at this time. Who can come up with a convenient way to save us?' At that time, the transformed person then told him: 'Now, we have committed extremely heavy sins, and although we are very afraid, no one can save us. Only the Buddha, the Bhagavan (世尊, a respectful title for the Buddha), has great expedient means to save us. We should now go together to the Buddha.' After the transformed person spoke, he proceeded forward. The person, seeing this, also followed him to the Buddha. At that time, the transformed person arrived at the Buddha's assembly, prostrated with his head at the Buddha's feet, and said to the Buddha: 'Bhagavan! I have committed the karma of killing, and I am afraid of falling into hell. I hope the Buddha will be compassionate and save me.' At that time, the Bhagavan then praised him, saying: 'Excellent, excellent. Good man! Now, speak truthfully before the Buddha, and speak truthfully as you have done. As you said that you have committed the karma of killing, from what mind did you generate the appearance of sin? Was it from the past mind? Was it from the future mind? Was it from the present mind? If you generated it from the past mind, the past has already ceased, and the mind is unattainable; if you generated it from the future mind, the future has not yet arrived, and the mind is unattainable; if you generated it from the present mind, the present --------------------------------------------------------------------------------
Chinese
在不住，心亦不可得。三世俱不可得故，即无起、作；无起、作故，于其罪相何所见耶？ “善男子！心无所住，不在内、外、中间；心无色相，非青、黄、赤、白；心无造作，无作者故；心非幻化，本真实故；心无边际，非限量故；心无取、舍，非善、恶故；心无动转，非生、灭故；心等虚空，无障碍故；心非染、净，离一切数故。 “善男子！诸有智者应如是观，作是观者即于一切法中求心不可得。何以故？心之自性即诸法性，诸法性空即真实性。由是义故，汝今不应妄生怖畏。” 是时化人闻佛宣说真实之法，心大欢喜，即白佛言：“希有，世尊！善说法界自性清净，我今得悟罪业性空，不生怖畏。我今乐欲于佛法中出家修道，持于梵行，唯愿世尊摄受于我。” 佛言：“善哉。善男子！今正是时，为汝摄受。” 是时化人于刹那间须发自落，袈裟被身成苾刍相，即白佛言：“世尊！我今入般涅盘，愿佛听许。” 佛言：“随意。” 时化苾刍承佛威神力故，即踊身虚空，高一多罗树，化火自焚，灭尽无余，同彼虚空。 尔时，实造业者见是化人出家及闻佛说法已，心生思念：“此人与我同造罪业，彼先解脱，我今亦宜求佛化度。”作是念已，即时头面礼世 现代汉语译本：不住于任何事物，心也是不可得的。过去、现在、未来三世都不可得，所以没有生起和造作；没有生起和造作，对于罪的表象又能看到什么呢？ ‘善男子！心无所住，不在内、外、中间；心没有色相，不是青、黄、赤、白；心没有造作，因为没有作者；心不是幻化，本来是真实的；心没有边际，不是**（原文如此，此处可能缺失信息）**；心没有取舍，不是善、恶；心没有动转，不是生、灭；心等同虚空，没有障碍；心不是染污或清净，远离一切数量。’ ‘善男子！所有有智慧的人都应该这样观察，作这样观察的人，在一切法中寻求心是不可得的。为什么呢？心的自性就是诸法的自性，诸法的自性空就是真实的自性。因为这个缘故，你现在不应该妄生怖畏。’ 这时，化人听到佛宣说真实的法，心中非常欢喜，就对佛说：‘希有，世尊（Bhagavan，意为世尊）！善于说法界的自性清净，我现在领悟到罪业的自性是空的，不产生怖畏。我现在乐意在佛法中出家修道，奉行清净的德行，唯愿世尊（Bhagavan，意为世尊）摄受我。’ 佛说：‘很好。善男子！现在正是时候，为你摄受。’ 这时，化人在刹那间头发和胡须自然脱落，袈裟披在身上，成为比丘（bhiksu，指出家男子）的形象，就对佛说：‘世尊（Bhagavan，意为世尊）！我现在要入般涅槃（Parinirvana，指完全的涅槃），愿佛听许。’ 佛说：‘随意。’ 当时，化人比丘（bhiksu，指出家男子）承蒙佛的威神力，就跃身到虚空中，高一多罗树（tala tree，一种高大的树）那么高，化成火焰自己焚烧，灭尽无余，如同那虚空一样。 这时，真正造业的人见到这个化人出家以及听到佛说法后，心中生起思念：‘这个人与我一同造罪业，他先解脱了，我现在也应该求佛化度。’这样想着，就立刻头面顶礼世尊（Bhagavan，意为世尊）。
English
English version: Abiding nowhere, the mind is also unattainable. Since the three times (past, present, and future) are all unattainable, there is no arising or creating. Since there is no arising or creating, what can be seen in the appearance of sin? 'Good man! The mind abides nowhere; it is not within, without, or in between. The mind has no form or appearance; it is not blue, yellow, red, or white. The mind has no creation, because there is no creator. The mind is not illusory transformation, because it is fundamentally real. The mind has no boundaries; it is not **(original text, information may be missing here)**. The mind has no taking or rejecting; it is not good or evil. The mind has no movement or turning; it is not birth or death. The mind is equal to empty space, without obstruction. The mind is neither defiled nor pure, being apart from all numbers.' 'Good man! All wise people should observe in this way. Those who observe in this way find that the mind is unattainable in all dharmas. Why? The self-nature of the mind is the nature of all dharmas, and the emptiness of the nature of all dharmas is the true nature. Because of this meaning, you should not now give rise to groundless fear.' At that time, the manifested person, hearing the Buddha proclaim the true Dharma, felt great joy in his heart and said to the Buddha: 'Rare, World Honored One (Bhagavan, meaning World Honored One)! You are skilled at speaking of the self-nature purity of the Dharma Realm. I now understand that the self-nature of sinful karma is empty, and I do not give rise to fear. I now gladly wish to leave home and cultivate the Way in the Buddha's Dharma, upholding pure conduct. I only hope that the World Honored One (Bhagavan, meaning World Honored One) will accept me.' The Buddha said: 'Excellent. Good man! Now is the right time to accept you.' At that time, in an instant, the manifested person's hair and beard fell off naturally, and a kasaya (robe) was draped over his body, transforming into the appearance of a bhiksu (bhiksu, meaning a male monastic). He then said to the Buddha: 'World Honored One (Bhagavan, meaning World Honored One)! I now wish to enter Parinirvana (Parinirvana, referring to complete Nirvana). May the Buddha permit it.' The Buddha said: 'As you wish.' At that time, the manifested bhiksu (bhiksu, meaning a male monastic), relying on the Buddha's majestic spiritual power, leaped into the empty space, as high as a tala tree (tala tree, a tall tree), transformed into flames, and burned himself completely, disappearing without a trace, like that empty space. At that time, the one who actually created the karma, seeing this manifested person leave home and hearing the Buddha speak the Dharma, thought in his heart: 'This person and I created sinful karma together. He has been liberated first. I should also seek the Buddha's transformation and deliverance.' Having thought this, he immediately prostrated himself before the World Honored One (Bhagavan, meaning World Honored One) with his head and face. --------------------------------------------------------------------------------
Chinese
尊足，而白佛言：“世尊！我造杀业，怖于当来堕大地狱，愿佛慈悲而垂救度。” 佛言：“善哉。善男子！今于佛前发诚实语。汝所造业于何起心？罪业之相其复云何？” 是时此人以善根成熟故，闻佛言已，身诸毛孔出大火焰旋绕其身，即作是言：“我今归佛，愿垂救度。” 尔时，世尊舒金色右手于其顶上。此人即时身火得灭，离其苦恼，得大快乐，起净信心，向佛合掌而白佛言：“希有，世尊！我先闻佛广说清净法界离相之法，我今得悟罪业性空，而不复生怖畏之想。我今亦于佛法中乐欲出家，修持梵行，愿佛摄受。” 佛言：“善哉。今正是时，为汝摄受。” 即时此人须发自落，袈裟被身成苾刍相——如百腊者诸根调适，威仪庠序，所愿圆满。 尔时，世尊为其宣说四谛之法。彼闻法已，即时远尘离垢，得法眼净，而复审观谛理，即于会中证阿罗汉果，而白佛言：“世尊！我今欲入涅盘，愿佛听许。” 佛言：“随意。” 是时苾刍踊身虚空高七多罗树，化火焚身，灭尽无余。即时会中有百千天人发希有心，各伸敬礼。 佛说未曾有正法经卷第五 大正藏第 15 册 No. 0628 佛说未曾有正法经 佛说未曾有正法经卷第六 现代汉语译本：这时，那人走到佛的脚前，对佛说：‘世尊！我造作了杀业，害怕将来会堕入大地狱，希望佛能慈悲地救度我。’ 佛说：‘很好。善男子！现在在佛前说诚实话。你所造的罪业是从什么念头产生的？罪业的相状又是怎样的呢？’ 这时，这个人因为善根成熟的缘故，听到佛的话后，全身的毛孔都发出巨大的火焰，围绕着他的身体旋转，他立刻说：‘我现在皈依佛，希望佛能救度我。’ 这时，世尊伸出金色的右手放在他的头顶上。这个人立刻身上的火焰熄灭，脱离了苦恼，得到极大的快乐，生起清净的信心，向佛合掌，对佛说：‘稀有啊，世尊！我先前听佛广泛地宣说清净法界离相之法，我现在领悟到罪业的本性是空性的，不再产生恐惧的念头。我现在也想在佛法中乐于出家，修持梵行，希望佛能接纳我。’ 佛说：‘很好。现在正是时候，为你摄受。’ 立刻这个人须发自然脱落，袈裟披在身上，成为比丘（Bhiksu）的形象——如同修行多年的僧人一样，诸根调顺，威仪有度，所愿圆满。 这时，世尊为他宣说四谛（Four Noble Truths）之法。他听闻佛法后，立刻远离尘垢，得到法眼净，并且再次审视谛理，立刻在法会中证得阿罗汉（Arhat）果位，对佛说：‘世尊！我现在想入涅盘（Nirvana），希望佛允许。’ 佛说：‘随意。’ 这时，比丘（Bhiksu）跃身到虚空中，高达七多罗树（seven Tala trees），化为火焰焚烧自身，完全灭尽。立刻法会中有成百上千的天人发出稀有的心，各自表达敬意。 《佛说未曾有正法经》卷第五 《佛说未曾有正法经》卷第六