English
English version: Now he replied, 'Okay, I will often come to your house.' At that time, the daughter of the elder, hearing these words, felt very happy in her heart: 'Now I must use all sorts of means to make this Bhiksu (Buddhist monk) fall in love with me.' Then, the elder's daughter said to Yongs施 (Yong Shi): 'May the Venerable One! Have mercy on me and often come to my house.' At that time, Yongs施 (Yong Shi) silently agreed, accepted her food, and then returned to the monastery. At that time, her mother said to her daughter: 'From now on, adorn yourself well, use good sandalwood (Sandalwood) and various fragrances to anoint your body, and wear new, good, and excellent clothes. With such adornment, you can get what you want.' After that, Yongs施 (Yong Shi) frequently went to her house, and they became increasingly close. Because they saw each other frequently, Yongs施 (Yong Shi) lost his right mindfulness and developed desire, and he engaged in sexual acts with that woman, becoming addicted to it in his heart, and coming and going frequently. At that time, the woman's husband saw this Bhiksu (Buddhist monk) coming and going frequently, and he became suspicious and angry, and he tried to kill him. Yongs施 (Yong Shi) Bhiksu (Buddhist monk), hearing about this, thought: 'I should give her poison and have her poison her husband to death.' At that time, Yongs施 (Yong Shi) gave the poison to the woman and said to her: 'If you truly love me, use this poison to kill your husband.' At that time, the elder's daughter mixed the poison into the food and ordered her maidservant: 'Take this food to feed my husband.' Her husband died after eating the food. At that time, Yongs施 (Yong Shi), hearing that he had died, felt great remorse in his heart and thought: 'What I have done now is a great evil. What kind of Bhiksu (Buddhist monk) am I, to engage in sexual acts and also kill someone? What should I do now?' He was very worried: 'If I die, I will surely fall into the evil realms. Who can save me from such suffering?' Because of this, he ran from one monastery to another, running in panic, his clothes falling to the ground, saying: 'Alas, how terrible! I am now a being of hell.' At that time, there was a monastery called 醯无 (Himu), in which there was a Bodhisattva (Enlightened being) named 鼻揉多罗 (Biru-tara), and Yongs施 (Yong Shi) Bhiksu (Buddhist monk) entered his room and threw himself to the ground. At that time, that Bodhisattva (Enlightened being) asked Yongs施 (Yong Shi), 'Why do you throw yourself to the ground like this?' --------------------------------------------------------------------------------
Chinese
答言：‘大德！我今即是地狱众生。’又复问言：‘谁乃令汝为地狱人？’勇施答言：‘我作大罪，犯于淫戒又断人命。’时彼菩萨语勇施言：‘比丘莫怖。我今力能施汝无畏。’尔时勇施闻彼菩萨施无畏声，心生欢喜踊跃无量。尔时鼻揉多罗菩萨即时从地接起勇施牵其右手，将至异处坐林树中。时鼻揉多罗菩萨涌身虚空高一多罗树，语勇施言：‘今汝于我生深信不？’勇施即时叉手合掌而答之言：‘我见仁者，如遇大师亦如世尊。’ “尔时鼻揉多罗菩萨即时入于诸佛境界大乘妙门如来宝印三昧。入三昧已，即于身上出无量佛身，皆金色三十二相遍林树间。尔时诸佛即时同声说是偈言： “‘诸法同镜像， 亦如水中月， 凡夫愚惑心， 分别痴恚爱。 法无作无处， 如虚空清净， 亦无有觉知， 虚诳不牢固， 于内求恚爱， 未尝有得者。 凡夫生染爱， 实无有染着， 如于眠梦中， 染著于诸色， 亦如刀割物， 而刀无所知。 凡夫亦如是， 愚惑妄分别， 于爱生染着， 于恚增诤讼。 世间犹如梦， 空无不牢固， 如焰空中云， 痴爱寂无相。 诸法如草木， 心不在内外， 爱非寿命人， 自性 现代汉语译本 回答说：‘大德（伟大的修行者）！我现在就是地狱的众生。’又问：‘是谁让你成为地狱之人的？’勇施（人名）回答说：‘我犯下了大罪，触犯了淫戒，还断了别人的性命。’当时那位菩萨（觉悟的有情）对勇施说：‘比丘（出家人）不要害怕。我现在有能力给你无畏的布施。’当时勇施听到那位菩萨施予无畏的声音，心中生起欢喜，踊跃无量。当时鼻揉多罗菩萨（菩萨名）立刻从地上扶起勇施，拉着他的右手，带到别处，让他坐在林间的树下。当时鼻揉多罗菩萨腾身升到空中，高一多罗树（高度单位），对勇施说：‘现在你对我生起深深的信心了吗？’勇施立刻叉手合掌回答说：‘我见到仁者，就像遇到了大师，也像遇到了世尊（佛陀）。’ ‘当时鼻揉多罗菩萨立刻进入诸佛境界的大乘妙门如来宝印三昧（禅定状态）。进入三昧后，立刻从身上显现出无量的佛身，都是金色的，具有三十二相（佛的特征），遍布林间树木之间。当时诸佛立刻同声说了这首偈（颂）：’ ‘诸法如同镜像，也像水中的月亮，凡夫愚痴迷惑的心，分别痴爱和嗔恚。法没有造作，也没有处所，像虚空一样清净，也没有觉知，虚妄而不牢固，在内心寻求嗔恚和爱，从来没有得到过。凡夫产生染爱，实际上没有染着，就像在睡梦中，染着于各种颜色，也像刀切割物体，而刀本身并没有知觉。凡夫也是这样，愚痴迷惑，妄加分别，对于爱产生染着，对于嗔恚增加争讼。世间犹如梦境，空虚而不牢固，像火焰、空中的云，痴爱寂静而没有相状。诸法像草木一样，心不在内，也不在外，爱不是寿命和人，自性…’
English
English version He replied, 'Virtuous One! I am now a being of hell.' He further asked, 'Who caused you to become a person of hell?' Yong Shi (name of a person) replied, 'I have committed great sins, violated the precept against sexual misconduct, and taken human lives.' At that time, the Bodhisattva (enlightened being) said to Yong Shi, 'Bhikkhu (monk), do not be afraid. I now have the power to bestow fearlessness upon you.' At that time, Yong Shi heard the Bodhisattva's voice of bestowing fearlessness, and his heart was filled with joy and immeasurable elation. At that time, the Bodhisattva Birodhara (name of a Bodhisattva) immediately lifted Yong Shi from the ground, took his right hand, and led him to another place, seating him among the trees in the forest. At that time, the Bodhisattva Birodhara rose into the air, as tall as a Tala tree (unit of height), and said to Yong Shi, 'Now, do you have deep faith in me?' Yong Shi immediately folded his hands and replied, 'When I see you, I feel as if I have met a great teacher, or even the World Honored One (Buddha).' 'At that time, the Bodhisattva Birodhara immediately entered the Samadhi (state of meditation) of the Tathagata's (another name for Buddha) precious seal, the wonderful gate of the Mahayana (Great Vehicle) in the realm of all Buddhas. Having entered Samadhi, he immediately emanated countless Buddha bodies from his own body, all golden in color, possessing the thirty-two marks (characteristics of a Buddha), pervading the trees in the forest. At that time, all the Buddhas simultaneously spoke this verse (song):' 'All dharmas (phenomena) are like reflections in a mirror, also like the moon in water, the deluded mind of ordinary beings, distinguishes between attachment, hatred and ignorance. The Dharma is uncreated and has no location, like the emptiness of space, it is pure, without awareness, false and impermanent, seeking hatred and love within, never obtaining them. Ordinary beings generate attachment, but in reality there is no attachment, like in a dream, being attached to various colors, also like a knife cutting an object, but the knife itself has no awareness. Ordinary beings are like this, foolishly and falsely discriminating, generating attachment to love, increasing disputes with hatred. The world is like a dream, empty and impermanent, like flames, clouds in the sky, ignorance and love are silent and without form. All dharmas are like grass and trees, the mind is neither inside nor outside, love is not life or a person, its nature...'
Chinese
无所有。 凡夫见诸法， 计从因缘生， 无作不可取， 性离常寂静。 诸法犹如幻， 凡夫生取着， 幻性无坚固， 贪瞋痴亦然。 诸法常无相， 寂静无根本， 无边不可取， 欲性亦如是。 众生如镜像， 计著于我所， 离如妄分别， 无坚固可取。 诸法如影响， 欲恚无处所， 如幻梦水月， 实无染恚者。 境界不真实， 空无不可取， 分别法无主， 根本常寂静。 譬如幻化人， 无有贪恚痴， 幻梦等诸法， 其边不可得， 如月现于水， 而不在水中。 凡夫染痴恚， 痴爱恚无性， 贪瞋恚愚痴； 诸缘常空无， 无众生寿命。 虚无常寂静， 无眼亦无耳， 鼻舌亦复然； 凡夫痴无智， 虚妄生牢固。 如虚空无边， 无尽无去来， 诸法亦如是， 如手摸虚空。 种种分别法， 实无分别者， 凡愚计诸阴， 而实无有生。 我观一切法， 性相无所有， 无生亦无灭， 未曾有聚散。 诸法性解脱， 寂静无处所， 无能悕取者， 解此名为智。’ “尔时林中万二千天子，诣鼻揉多 现代汉语译本 无所有。 凡夫所见的一切法，都认为是因缘和合而生。 实际上，法是无造作、不可执取的，其本性是远离喧嚣、恒常寂静的。 一切法都如幻象一般，凡夫却在其中产生执着。 幻象的本性并非坚固，贪、嗔、痴也是如此。 一切法恒常没有自相，寂静而没有根本。 没有边际，不可执取，欲望的本性也是这样。 众生如同镜中的影像，执着于‘我’和‘我所’。 远离这种虚妄的分别，就没有什么坚固的东西可以执取。 一切法都如回声一般，欲望和嗔恨没有固定的处所。 如同幻象、梦境、水中的月亮，实际上没有被染污或嗔恨的主体。 境界并非真实，空虚而不可执取。 分别之法没有主宰，其根本恒常寂静。 譬如幻化出来的人，没有贪、嗔、痴。 幻象、梦境等一切法，其边际都不可得。 如同月亮显现在水中，但并不在水中。 凡夫被贪、嗔、痴所染污，痴爱和嗔恨没有自性。 贪、嗔、痴、愚痴，这些因缘恒常是空无的。 没有众生和寿命，虚无而恒常寂静。 没有眼睛，也没有耳朵，鼻子和舌头也是一样。 凡夫愚痴没有智慧，虚妄的念头因此而牢固。 如同虚空没有边际，没有尽头，没有来去。 一切法也是这样，如同用手触摸虚空。 种种分别之法，实际上没有分别的主体。 凡夫愚昧地执着于五阴（色、受、想、行、识），但实际上并没有生起。 我观察一切法，其自性和现象都是空无所有。 没有生起，也没有灭去，从未有过聚集和消散。 一切法的本性是解脱的，寂静而没有处所。 没有能够希求和执取的人，理解这一点就叫做智慧。 当时，林中有一万二千位天子，来到鼻揉多（不知道是什么）。
English
English version Nothing exists. Ordinary people see all dharmas (phenomena) and think they arise from causes and conditions. In reality, dharmas are uncreated and cannot be grasped; their nature is detached, eternally tranquil. All dharmas are like illusions, but ordinary people develop attachments to them. The nature of illusions is not solid; greed, hatred, and delusion are the same. All dharmas are always without characteristics, tranquil and without a foundation. They are boundless and cannot be grasped; the nature of desire is also like this. Sentient beings are like reflections in a mirror, attached to 'I' and 'mine'. By abandoning such false discriminations, there is nothing solid to grasp. All dharmas are like echoes; desire and hatred have no fixed location. Like illusions, dreams, and the moon in water, there is actually no subject being defiled or hateful. Realms are not real, empty and cannot be grasped. Discriminating dharmas have no master; their foundation is eternally tranquil. For example, an illusionary person has no greed, hatred, or delusion. Illusions, dreams, and all such dharmas have no boundaries to be found. Like the moon appearing in water, but not being in the water. Ordinary people are defiled by greed, hatred, and delusion; deluded love and hatred have no self-nature. Greed, hatred, delusion, and ignorance; these conditions are always empty and without substance. There are no sentient beings or lifespan; empty and eternally tranquil. There is no eye, nor ear, nor nose, nor tongue. Ordinary people are ignorant and without wisdom; false thoughts become firmly established. Like space, which is boundless, endless, and without coming or going. All dharmas are also like this, like touching empty space with your hand. Various discriminating dharmas, in reality, have no discriminating subject. Ordinary fools cling to the five skandhas (form, feeling, perception, mental formations, consciousness), but in reality, there is no arising. I observe all dharmas, their nature and appearance are without anything. There is no birth, nor death, never any gathering or scattering. The nature of all dharmas is liberation, tranquil and without a location. There is no one who can hope for or grasp anything; understanding this is called wisdom. At that time, twelve thousand devas (celestial beings) in the forest came to Nasaruta (unclear meaning). --------------------------------------------------------------------------------
Chinese
罗菩萨来听法者，闻说是偈即时皆得无生法忍。勇施比丘见诸化佛神通变现，于诸法中思惟选择，离诸盖缠得无生忍。 “文殊师利！汝莫生疑。尔时鼻揉多罗菩萨岂异人乎？今弥勒菩萨是也。勇施比丘岂异人乎？宝月如来是也。” 尔时文殊师利白佛言：“世尊！勇施比丘已成佛耶？” 佛告文殊师利：“今已成佛，在于西方去此佛土恒河沙数诸佛世界，有国名常光，宝月如来于彼成佛。文殊师利！汝观是法能令众生离诸业障，受行淫法断人命根能令现身得无生忍。所以者何？能观三界如影响故。犹如幻师观于幻人无有障碍。文殊师利！诸凡夫人于无有法妄生分别，堕诸恶趣受于无量百千万苦。” 尔时文殊师利白佛言：“世尊！若有菩萨得闻是经，受持读诵书写供养尊重赞叹，而于现世得何等利？” 佛告文殊师利：“于意云何？如日光明照阎浮提，于诸众生有几所利？” 文殊师利白佛言：“世尊！如日光明照阎浮提，于诸众生而作利益，无量无边不可思议。” “文殊师利！当知是经亦复如是，能令菩萨破诸结缚，能生无量智慧光明，亦于诸法得无障碍，速疾能生无碍智辩，若说法时不为众魔及外道之所破坏、断其乐说。文殊师利！譬如大火焚烧草木无有遗余， 现代汉语译本： 当时，罗菩萨（指一位菩萨的名字）来听闻佛法的人，听到这些偈颂后，立刻都获得了无生法忍（指对诸法不生不灭的证悟）。勇施比丘（指一位比丘的名字）见到诸佛变化出的神通景象，在各种法中思惟选择，远离各种烦恼的覆盖和缠绕，得到了无生法忍。 ‘文殊师利（指文殊菩萨）！你不要产生怀疑。当时的鼻揉多罗菩萨（指一位菩萨的名字）难道是别人吗？就是现在的弥勒菩萨（指未来佛）。勇施比丘（指一位比丘的名字）难道是别人吗？就是宝月如来（指一位佛的名字）。’ 当时，文殊师利（指文殊菩萨）对佛说：‘世尊！勇施比丘（指一位比丘的名字）已经成佛了吗？’ 佛告诉文殊师利（指文殊菩萨）：‘现在已经成佛了，在西方距离此佛土恒河沙数那么多的佛世界之外，有一个国家名叫常光，宝月如来（指一位佛的名字）在那里成佛。文殊师利（指文殊菩萨）！你观察这个法，能够让众生远离各种业障，即使是受行淫欲之法，断人命根，也能让其现身获得无生法忍（指对诸法不生不灭的证悟）。为什么呢？因为能够观察三界（指欲界、色界、无色界）如影像一般虚幻。就像幻术师观看自己变幻出来的人一样，没有任何障碍。文殊师利（指文殊菩萨）！那些凡夫俗子对于本来没有的法妄生分别，堕入各种恶道，遭受无量百千万的痛苦。’ 当时，文殊师利（指文殊菩萨）对佛说：‘世尊！如果有菩萨听闻这部经，受持、读诵、书写、供养、尊重、赞叹，那么在现世能得到什么样的利益呢？’ 佛告诉文殊师利（指文殊菩萨）：‘你认为怎么样？如同太阳的光明照耀阎浮提（指我们所居住的这个世界），对于各种众生有多少利益呢？’ 文殊师利（指文殊菩萨）对佛说：‘世尊！如同太阳的光明照耀阎浮提（指我们所居住的这个世界），对于各种众生所作的利益，是无量无边、不可思议的。’ ‘文殊师利（指文殊菩萨）！应当知道这部经也像这样，能够让菩萨破除各种烦恼的束缚，能够产生无量的智慧光明，也能在各种法中得到没有障碍，迅速能够产生无碍的智慧和辩才，如果说法的时候，不会被众魔和外道所破坏，断绝他的快乐说法。文殊师利（指文殊菩萨）！譬如大火焚烧草木，没有留下任何剩余，