破二乘相品第七之一
爾時善住意天子復問文殊師利言：「大士！或時有人至大士所求出家者，大士爾時當云何答？云何為說出家度法？云何授戒及教持戒？」
At that time, the god Suvikrāntamati again asked Mañjuśrī: "Great Being! If someone comes to you seeking to leave home (become a monk), how would you answer? How would you explain the dharma of leaving home? How would you confer precepts and teach them to uphold the precepts?"
文殊師利言：「天子！若其有人來至我所求出家者，我當教彼如是言曰：『諸善男子！汝今不應發出家心。汝若不發出家心者，我當教汝真出家法。』所以者何？天子！若求出家，則求欲界，亦求色界、求無色界，復求世間五欲之樂，及求未來果報諸事。若善男子有所求者彼不證法，不證法故彼則見心。是故天子！若無所取，彼為證法。以證法故則不見心，不見心故則不出家，不出家故則無出家心，無出家心故彼則不發，以不發故則無有生，以無生故彼則盡苦，以盡苦故則畢竟盡，畢竟盡故彼則無盡，以無盡故則不可盡，不可盡者則是虛空。天子！我時於彼善男子所作如是教。復次天子！若復有人來詣我所求出家者，我復教彼如是言曰：『諸善男子！汝今莫發出家之心。所以者何？彼心無生不可得發，汝莫為異而保此心。』復次天子！若更有人來詣我所求出家者，我復教彼如是言曰：『諸善男子！汝今若不斷除鬚髮，如是汝則真實出家。』」
Mañjuśrī said: "Devaputra! If someone comes to me seeking to leave home, I would teach them thus: 'Good men! You should not generate the mind to leave home. If you do not generate the mind to leave home, I will teach you the true dharma of leaving home.' Why? Devaputra! If one seeks to leave home, they are seeking the desire realm, also seeking the form realm, seeking the formless realm, and seeking the five worldly desires and future karmic rewards. If a good man has any seeking, he does not realize the dharma, and by not realizing the dharma, he sees the mind. Therefore, Devaputra! If there is no grasping, that is realizing the dharma. By realizing the dharma, one does not see the mind. By not seeing the mind, one does not leave home. By not leaving home, there is no mind of leaving home. With no mind of leaving home, there is no arising. With no arising, one exhausts suffering. By exhausting suffering, there is ultimate exhaustion. With ultimate exhaustion, there is no exhaustion. With no exhaustion, there is inexhaustibility. The inexhaustible is emptiness. Devaputra! This is how I would teach that good man."
"Furthermore, Devaputra! If another person comes to me seeking to leave home, I would again teach them thus: 'Good men! Do not generate the mind to leave home. Why? That mind is unborn and cannot be generated. Do not cling to this mind as something different.' Again, Devaputra! If yet another person comes to me seeking to leave home, I would teach them thus: 'Good men! If you do not cut off your beard and hair, then you are truly leaving home.'"
爾時善住意天子復白文殊師利言：「大士！以何義故作如斯說？」
At that time, the god Suvikrāntamati again said to Mañjuśrī: "Great Being! Why do you speak like this?"
文殊師利言：「天子！世尊說法無所斷除。」
Mañjuśrī said: "Devaputra! The World-Honored One teaches the dharma without cutting off anything."
善住意復問言：「何等不斷亦復不除？」
Suvikrāntamati asked again: "What is neither cut off nor eliminated?"
文殊師利言：「天子！色法不斷亦不除，受想行識不斷亦不除。天子！若復有人作如是念：『我除鬚髮乃為出家。』當知彼人則住我相，住我相故則不見平等。又見我故則見眾生，見眾生故則見鬚髮，見鬚髮故生剃除想。天子！彼若不見有我相者則不見他相，無他相故則無我慢，無我慢故則無吾我，無吾我故則無分別，無分別故則無動搖，無動搖故則無戲論，無戲論故則無取捨，無取捨故無作不作、無斷不斷、無離無合、無減無增、無集無散、無思無念、無說無言，如是則名安住真實。」
Mañjuśrī said: "Devaputra! Form is neither cut off nor eliminated, feeling, perception, formation, and consciousness are neither cut off nor eliminated. Devaputra! If someone thinks, 'I cut off my beard and hair to leave home,' know that this person abides in the notion of self. Abiding in the notion of self, they do not see equality. Also, seeing self, they see sentient beings. Seeing sentient beings, they see beard and hair. Seeing beard and hair, they generate the idea of shaving. Devaputra! If one does not see the characteristic of self, they do not see the characteristic of others. Without the characteristic of others, there is no pride of self. Without pride of self, there is no ego. Without ego, there is no discrimination. Without discrimination, there is no agitation. Without agitation, there is no conceptual proliferation. Without conceptual proliferation, there is no grasping or rejecting. Without grasping or rejecting, there is no doing or not doing, no cutting off or not cutting off, no separation or union, no decrease or increase, no gathering or dispersing, no thinking or conceiving, no speaking or expressing. This is called abiding in true reality."
善住意言：「大士！實義云何？」
Suvikrāntamati said: "Great Being! What is the meaning of true reality?"
文殊師利言：「天子！所言實者即是虛空，如是虛空得名為實。無起無盡、無減無增，以是故言虛空為實、性空為實、如如為實、法界為實、實際為實。如是實者則亦不實。何以故？以彼實中不可得故名為不實。」
Mañjuśrī said: "Devaputra! What is called 'real' is emptiness itself. Such emptiness is named 'real'. It has no arising, no ending, no decrease, no increase. Therefore, emptiness is called real, the nature of emptiness is real, suchness is real, the dharma realm is real, the ultimate reality is real. Such reality is also not real. Why? Because within that reality, nothing can be obtained, so it is called unreal."
爾時文殊師利語善住意言：「天子！若復有人來詣我所求出家者，我當教彼如是言曰：『諸善男子！汝今若能不取著彼袈裟衣者，吾則以汝為真出家。』」
Then Mañjuśrī said to Suvikrāntamati: "Devaputra! If someone comes to me seeking to leave home, I would teach them thus: 'Good men! If you can now not cling to the kaṣāya robe, then I will consider you to have truly left home.'"
善住意言：「大士！以何義故復如斯說？」
Suvikrāntamati said: "Great Being! Why do you speak like this again?"
文殊師利言：「天子！諸佛世尊無有取法，凡所宣說不為取著。」
Mañjuśrī said: "Devaputra! All Buddhas and World-Honored Ones have no dharma to grasp. Whatever they proclaim is not for the sake of grasping."
善住意言：「不取何等？」
Suvikrāntamati said: "What is not grasped?"
文殊師利言：「天子！謂不取色若常無常，乃至不取識若常無常；不取眼若常無常，乃至不取意若常無常；不取色乃至不取法；不取貪欲不取瞋恚不取愚癡不取顛倒。天子！如是乃至一切諸法皆悉不取而亦不捨、不合不離。天子！若取袈裟，當知彼即大有見相。天子！是故我說不以取著袈裟而得清淨及得解脫。所以者何？天子！諸佛世尊大菩提處無有袈裟。」
Mañjuśrī said: "Devaputra! It means not grasping form as permanent or impermanent, up to not grasping consciousness as permanent or impermanent; not grasping the eye as permanent or impermanent, up to not grasping the mind as permanent or impermanent; not grasping form up to not grasping dharmas; not grasping desire, not grasping anger, not grasping delusion, not grasping inversions. Devaputra! Thus, up to all dharmas are neither grasped nor abandoned, neither combined nor separated. Devaputra! If one grasps the kaṣāya, know that this is a sign of great views. Devaputra! Therefore, I say that one does not attain purity and liberation by clinging to the kaṣāya. Why? Devaputra! At the place of great bodhi of all Buddhas and World-Honored Ones, there is no kaṣāya."
善住意言：「大士！何法是袈裟？」
Suvikrāntamati said: "Great Being! What dharma is the kaṣāya?"
文殊師利言：「天子！汝問何法為袈裟者，貪欲是袈裟、瞋恚是袈裟、愚癡是袈裟、因是袈裟、諸見是袈裟、名色是袈裟、妄想是袈裟、執著是袈裟、取相是袈裟、語言是袈裟，如是乃至戲論一切諸法皆是袈裟。若知諸法無善不善，無思無念，是名無袈裟。若無袈裟則無所有，若無所有則無垢濁，若無垢濁則無障礙，無障礙故亦無有作——是謂思量。」
Mañjuśrī said: "Devaputra! You ask what dharma is the kaṣāya? Desire is kaṣāya, anger is kaṣāya, delusion is kaṣāya, causes are kaṣāya, views are kaṣāya, name-and-form is kaṣāya, false imagination is kaṣāya, clinging is kaṣāya, grasping characteristics is kaṣāya, speech is kaṣāya, and so on up to all conceptual proliferations of dharmas are kaṣāya. If one knows all dharmas as neither good nor evil, without thought or conception, this is called no-kaṣāya. If there is no kaṣāya, then there is nothing. If there is nothing, then there is no defilement. If there is no defilement, then there is no obstruction. Without obstruction, there is also no action - this is called contemplation."
善住意言：「大士！所言思量，思量者以何義故名曰思量？」
Suvikrāntamati said: "Great Being! What is called contemplation, and why is it called contemplation?"
文殊師利言：「天子！彼思量者，於法平等無有增減、無作不作，故言思量。天子！若能於法不作增減，如世尊說不應復起想念分別，故言思量。」
Mañjuśrī said: "Devaputra! Contemplation is equality in dharmas without increase or decrease, without doing or not doing, therefore it is called contemplation. Devaputra! If one can neither increase nor decrease in dharmas, as the World-Honored One said, one should not give rise to thoughts, conceptions, or discriminations, therefore it is called contemplation."
善住意言：「何等名為不作增減？」
Suvikrāntamati said: "What is called neither increasing nor decreasing?"
文殊師利言：「天子！過於平等。過平等已法不可得，所謂過去不可得、未來不可得、現在不可得。彼法非如，無增減作、無吾我作、無有人作、無眾生作、無壽命作、無有斷作、無有常作、無有分別陰入界作、無有分別佛法僧作，亦無有念是持戒作、是破戒作、是煩惱作、是清淨作、是得果作、是須陀洹作、是斯陀含作、是阿那含作、是阿羅漢作、是辟支佛作，乃至此是空作、是無相作、是無願作、是明解脫作、是離欲作。如是天子！此皆為彼無聞凡夫思量分別說斯法耳。汝應當知，此是最下癡人求欲得法妄想取著，是故如來為斷彼著而演說是思量分別作不作事。」
Mañjuśrī said: "Devaputra! It is beyond equality. Once beyond equality, dharmas cannot be obtained. That is to say, the past cannot be obtained, the future cannot be obtained, the present cannot be obtained. Those dharmas are not thus, without increase or decrease, without self or ego, without person, without sentient being, without life span, without cutting off, without permanence, without discrimination of aggregates, sense fields, or realms, without discrimination of Buddha, Dharma, or Sangha, also without thought of upholding precepts, breaking precepts, afflictions, purity, attaining fruits, stream-entry, once-returning, non-returning, arhatship, or pratyekabuddhahood, up to this is emptiness, signlessness, wishlessness, clear liberation, or freedom from desire. Thus, Devaputra! All these are explained for the sake of unlearned ordinary beings who contemplate and discriminate these dharmas. You should know that this is the lowest foolish person's deluded attachment in seeking to attain dharmas. Therefore, the Tathāgata explains this contemplation and discrimination of doing and not doing in order to cut off their attachments."
於是善住意天子讚文殊師利言：「善哉大士！快說如是甚深法門。」
Then the god Suvikrāntamati praised Mañjuśrī, saying: "Excellent, Great Being! You have well explained such a profound Dharma gate."
爾時世尊亦復讚可文殊師利言：「善哉善哉。文殊師利！汝今乃能作如是說。」
At that time, the World-Honored One also praised Mañjuśrī, saying: "Excellent, excellent, Mañjuśrī! You are now able to speak in this way."
爾時文殊師利復語善住意言：「天子！若復有人來詣我所求出家者，我當教彼作如是言：『諸善男子！汝今若能不受具戒，如是則名真出家也。』」
Then Mañjuśrī again said to Suvikrāntamati: "Devaputra! If someone else comes to me seeking to leave home, I would teach them thus: 'Good men! If you can now not receive the full precepts, this is called truly leaving home.'"
善住意言：「大士！以何義故作如是語？」
Suvikrāntamati said: "Great Being! Why do you speak like this?"
文殊師利言：「天子！如世尊說，唯有二種受具戒法。何等為二？一受正平等戒，二受邪不等戒。是中何者邪不等戒？謂墮我見、墮人見墮、眾生見、墮壽命見、墮士夫見、墮斷見、墮常見、墮邪見、墮憍慢、墮貪欲、墮瞋恚、墮愚癡、墮欲界、墮色界、墮無色界、墮取著分別。天子！是為略說墮於一切不善法中、墮逐惡知識妄取一切法、墮不知出要解脫之處。天子當知，是名受邪不等戒也。天子！是處何者是受正平等戒？謂空是平等、無相是平等、無願是平等。天子！若能如是入三解脫門，如實覺知，不分別不思念，於一切法無有退轉，天子！是名受正平等戒也。復次天子！若貪欲發、若瞋恚發、若愚癡發、若愛無明發、我見發、我見為根本六十二見發、三邪行發、四顛倒發，乃至八邪、九惱、十不善業道等發，故名受正戒也。天子！譬如一切種子草木樹林，皆依大地而得生長，其地平等無心念作。如是天子！若佛法中正受戒故具足成就。天子！譬如一切草木種子，依大地住而得增長。天子！當應如是具受正戒。所以者何？住於戒故道法增長，如彼種子戒亦復然。又如種子增長得名成就。如是住於戒故，所有一切助菩提分法出生增長得名成就，天子！是為過去未來現在諸佛世尊一切聲聞受正戒也，所謂入彼三解脫門，一切戲論語言滅處。天子當知，若能如是受具戒者，是名受正，非不正也。」
Mañjuśrī said: "Devaputra! As the World-Honored One has said, there are only two ways of receiving the full precepts. What are these two? The first is receiving the correct and equal precepts, and the second is receiving the incorrect and unequal precepts. Among these, what are the incorrect and unequal precepts? They are falling into the view of self, falling into the view of person, falling into the view of sentient beings, falling into the view of life span, falling into the view of individual, falling into the view of annihilation, falling into the view of permanence, falling into wrong views, falling into pride, falling into desire, falling into anger, falling into delusion, falling into the desire realm, falling into the form realm, falling into the formless realm, and falling into grasping and discrimination. Devaputra! This is a brief explanation of falling into all unwholesome dharmas, falling into following evil friends and wrongly grasping all dharmas, falling into not knowing the place of liberation. Devaputra, know that this is called receiving the incorrect and unequal precepts."
"Devaputra! What then are the correct and equal precepts? They are: emptiness is equal, signlessness is equal, wishlessness is equal. Devaputra! If one can thus enter the three doors of liberation, realize truly, without discrimination or thought, and not regress in all dharmas, Devaputra, this is called receiving the correct and equal precepts."
"Furthermore, Devaputra! When desire arises, when anger arises, when delusion arises, when love and ignorance arise, when the view of self arises, when the sixty-two views based on the view of self arise, when the three wrong actions arise, when the four inversions arise, up to when the eight wrong practices, nine afflictions, and ten unwholesome karmic paths arise, this is called receiving the correct precepts. Devaputra! It's like all seeds, grasses, trees, and forests depending on the great earth to grow, with the earth being equal and without intention. Similarly, Devaputra! In the Buddha's Dharma, by correctly receiving the precepts, one achieves perfection."
"Devaputra! It's like all grass and tree seeds depending on the earth to grow. Devaputra! One should receive the correct precepts in this way. Why? Because by abiding in the precepts, the Dharma of the path grows, just like those seeds. And just as seeds grow and are called successful, similarly, by abiding in the precepts, all the dharmas that assist enlightenment arise and grow, and this is called success. Devaputra! This is how all the disciples of all Buddhas of the past, present, and future receive the correct precepts, that is, entering the three doors of liberation, the place where all conceptual proliferation and speech cease. Devaputra, know that if one can receive the full precepts in this way, it is called receiving correctly, not incorrectly."
爾時文殊師利復語善住意天子言：「天子！我今更於如是出家、如是受具，如是教曰：『諸善男子！汝今若能不持禁戒，如是則為真實持也。』」
Then Mañjuśrī spoke again to the god Suvikrāntamati, saying: "Devaputra! Now, regarding leaving home and receiving precepts, I teach thus: 'Good men! If you can now not uphold the precepts, this is truly upholding them.'"
善住意言：「大士！以何義故作如斯說？」
Suvikrāntamati said: "Great Being! Why do you say this?"
文殊師利言：「天子！一切諸法悉無所取故無可持。云何此戒而獨有持？天子！戒若可持則持三界。天子！於汝意者以何為戒？」
Mañjuśrī said: "Devaputra! All dharmas have nothing to grasp, so there is nothing to uphold. How can these precepts alone be upheld? Devaputra! If precepts could be upheld, then one would uphold the three realms. Devaputra! In your opinion, what do you consider to be precepts?"
善住意言：「大士！若能具足波羅提木叉者，是名為戒。」
Suvikrāntamati said: "Great Being! If one can fulfill the prātimokṣa, that is called precepts."
文殊師利言：「天子！云何名為波羅提木叉？」
Mañjuśrī said: "Devaputra! What is called prātimokṣa?"
善住意言：「大士！所謂持身及以口意，三業具足，是則名為波羅提木叉也。」
Suvikrāntamati said: "Great Being! It refers to restraining body, speech, and mind, with the three actions fulfilled. This is called prātimokṣa."
文殊師利言：「天子！於意云何？今是現前何處有是身業可作？如是過去未來亦無有作。彼皆無作、無有像貌，可得言有或青或黃或赤或白及頗梨色耶？」
Mañjuśrī said: "Devaputra! What do you think? Where in the present is there bodily action that can be performed? Similarly, in the past and future, there is also no action. All of these are without action, without form. Can they be said to have colors like blue, yellow, red, white, or crystal?"
善住意言：「不也。大士！」
Suvikrāntamati said: "No, Great Being!"
文殊師利言：「天子！彼名何等？云何而說？」
Mañjuśrī said: "Devaputra! What is this called? How is it described?"
善住意言：「彼名無為，實不可說，如是乃至意作亦然。」
Suvikrāntamati said: "It is called unconditioned, truly indescribable. The same applies to mental actions."
文殊師利言：「天子！於意云何？彼無為者可作有為乎？」
Mañjuśrī said: "Devaputra! What do you think? Can the unconditioned produce the conditioned?"
善住意言：「不也。大士！」
Suvikrāntamati said: "No, Great Being!"
文殊師利言：「天子！以是義故我如斯說，彼若不持名真持戒。天子！若言增上戒學、增上心學、增上慧學者，為學實際。當如是知，無所持故言增上戒學，無所知故言增上心學，無所見故言增上慧學。如是心不分別故、不憶念故、不生殊異故，名最上心學。如心學，戒慧亦爾。天子！若不得心則不念戒，若不念戒則不思慧，若不思慧則無復起一切疑惑，既無疑惑則不持戒，若不持戒是則名為真持戒也。天子當知，彼持戒者則無所欲，無所欲故則無退還，無退還故彼則清淨，彼清淨故則得解脫，彼解脫故則得精進，彼精進故則無有漏，彼無漏故則住正行，住正行故則無像貌，無像貌故即是虛空。何以故？以彼虛空無形相故。是故天子！若有人能如是學者則為不學，彼無學故則為真學。於何處學謂無處學？云何無處？謂空平等。天子！若能正住空平等者，是則名為真住戒學。」
Mañjuśrī said: "Devaputra! For this reason I say, not upholding is called true precept observance. Devaputra! When speaking of higher precept learning, higher mind learning, and higher wisdom learning, this is learning the ultimate reality. It should be understood thus: because there is nothing to uphold, it is called higher precept learning; because there is nothing to know, it is called higher mind learning; because there is nothing to see, it is called higher wisdom learning. Because the mind does not discriminate, does not recollect, and does not generate differences, it is called supreme mind learning. As with mind learning, so it is with precept and wisdom learning."
"Devaputra! If one does not attain the mind, then one does not think of precepts. If one does not think of precepts, then one does not contemplate wisdom. If one does not contemplate wisdom, then no doubts arise. Without doubts, one does not uphold precepts. Not upholding precepts is called true precept observance. Devaputra, know that one who observes precepts has no desires. Having no desires, there is no regression. Without regression, there is purity. With purity comes liberation. With liberation comes diligence. With diligence, there are no outflows. Without outflows, one dwells in right conduct. Dwelling in right conduct, there is no form. Without form, it is emptiness. Why? Because emptiness has no form or characteristics."
"Therefore, Devaputra! If someone can learn like this, it is non-learning. Through non-learning, it becomes true learning. Where does one learn? One learns nowhere. What is nowhere? It is the equality of emptiness. Devaputra! If one can correctly abide in the equality of emptiness, this is called truly abiding in precept learning."
爾時文殊師利復語善住意天子言：「天子！若人能作如是出家、如是受具，我復教彼如是言曰：『諸善男子！汝今若能受彼一切三千大千世界篤信檀越供養眾具，而能於中不起分別、不念報恩，是乃名為清淨持戒。』」
Then Mañjuśrī spoke again to the god Suvikrāntamati, saying: "Devaputra! If someone can leave home and receive precepts in this way, I would further teach them thus: 'Good men! If you can now receive offerings of all necessities from devout donors throughout the three thousand great thousand world systems, and yet not give rise to discrimination or thoughts of repaying kindness, this is called pure observance of precepts.'"
善住意言：「大士！以何義故作如斯說？」
Suvikrāntamati said: "Great Being! Why do you say this?"
文殊師利言：「天子！所謂若人取彼施者、受者、財物三事故，是為報恩。又若見彼是為報恩，若思惟彼是為報恩，若分別彼是為報恩。天子！若不見彼不取彼、不思惟彼、不分別彼者，有何可報？何以故？以從本來畢竟清淨，如是報故。天子！彼若取若見、若思惟、若分別及念報者，是謂凡夫，非阿羅漢。所以者何？是諸凡夫於一切時常行取著，思量分別此受彼與、彼垢此淨，以是分別故有報恩。云何報恩？謂諸凡夫於生死有取後生身，是故於彼欲行報恩。天子！諸阿羅漢不受後有，畢竟不見、不思量、不分別，無有此彼，更不受身，當於何處而報恩也？天子！若受彼施，當行三淨然後乃受。何謂三淨？一不見己身即無施者，二不見他人即無受者，三不見財物即無施事。天子！如是三淨則畢竟淨，如斯淨已復何用報？天子！以是義故我如是說，若受三千大千世界篤信檀越一切眾具，不分別、不念報者，是名世間真勝福田，是真出家、是淨持戒。」
Mañjuśrī said: "Devaputra! If a person grasps at the three things of giver, receiver, and wealth, this is repaying kindness. Also, if one sees this as repaying kindness, if one contemplates this as repaying kindness, if one discriminates this as repaying kindness. Devaputra! If one does not see, does not grasp, does not contemplate, does not discriminate these, what is there to repay? Why? Because from the beginning it is ultimately pure, thus it is repaid. Devaputra! If one grasps, sees, contemplates, discriminates, and thinks of repaying, this is called an ordinary person, not an Arhat. Why? Because these ordinary people always engage in grasping and attachment, thinking and discriminating about this receiving and that giving, this impure and that pure, and because of this discrimination there is repaying of kindness. How is kindness repaid? Ordinary people grasp at future rebirth in the cycle of birth and death, therefore they wish to repay kindness. Devaputra! Arhats do not receive future existence, ultimately do not see, do not contemplate, do not discriminate, have no this and that, no longer receive a body, so where would they repay kindness?
Devaputra! If receiving offerings, one should practice three purities and then receive. What are the three purities? First, not seeing one's own body, thus there is no giver. Second, not seeing others, thus there is no receiver. Third, not seeing wealth, thus there is no offering. Devaputra! These three purities are ultimate purity. Being thus purified, what is there to repay? Devaputra! For this reason I say, if one receives all necessities from devout donors throughout the three thousand great thousand world systems, without discrimination or thoughts of repaying, this is called a true supreme field of merit in the world, this is true leaving home, this is pure observance of precepts."
爾時文殊師利復語善住意天子言：「天子！我與彼人如是出家、如是戒已，當復教言：『諸善男子！汝今若能不行阿蘭拏不在聚落、不處近不住遠、不獨坐不眾居、不多言不杜默、不乞食不受請、不事糞掃衣不受他衣鉢、不多貪不少欲、不多求不知足、不樹下不露地、不服腐爛藥不受肉與蘇，善男子！汝若能於一切頭陀不起分別如是行者，則名具足行頭陀也。』何以故？若以憶念分別行者，即是我慢心見諸相。天子！若如是行則如是念，我受糞掃衣、我行乞食、我住樹下、我坐露地、我行阿蘭拏、我服腐爛藥、我少欲、我知足、我行頭陀。天子！若正行者不生如是念。所以者何？為彼無有一切分別故。彼於爾時尚不見我，況當計有頭陀功德？若見有者，無有是處。天子！是故若有如是行頭陀，不憶念、不分別，我則說為真頭陀也。何以故？天子！若斯人者，拂去貪欲、拂去瞋恚、拂去愚癡、拂去三界、拂去五陰、拂去十二入、拂去十八界，如是我說為真頭陀。何以故？以彼頭陀，不取不捨、不思不念、不修不行、非法非非法，是故我說真頭陀也。」
Then Mañjuśrī spoke again to the god Suvikrāntamati, saying: "Devaputra! After I have helped someone leave home and take precepts in this way, I would further teach them thus: 'Good men! If you can now not practice araṇya (dwelling in seclusion), not stay in villages, not dwell near or far, not sit alone or in groups, not speak much or remain silent, not beg for food or accept invitations, not wear cast-off rags or accept robes and bowls from others, not have many desires or few desires, not seek much or be content with little, not dwell under trees or in the open, not take rotten medicines or accept meat and ghee - Good men! If you can practice all these dhūta practices without discrimination, this is called perfect practice of dhūta.'
Why? Because if one practices with recollection and discrimination, this is the arrogant mind seeing characteristics. Devaputra! If one practices like this, then one thinks, 'I wear cast-off robes, I beg for food, I dwell under trees, I sit in the open, I practice araṇya, I take rotten medicines, I have few desires, I am content, I practice dhūta.' Devaputra! One who practices correctly does not give rise to such thoughts. Why? Because for them, there is no discrimination at all. At that time, they do not even see a self, how much less could they reckon there are merits of dhūta? If one sees that there are, this is impossible.
Devaputra! Therefore, if one practices dhūta like this, without recollection or discrimination, I call this true dhūta. Why? Devaputra! Such a person sweeps away desire, sweeps away anger, sweeps away delusion, sweeps away the three realms, sweeps away the five aggregates, sweeps away the twelve sense fields, sweeps away the eighteen elements. This is what I call true dhūta. Why? Because for them, dhūta is neither grasped nor abandoned, neither thought about nor recollected, neither cultivated nor practiced, neither dharma nor non-dharma. Therefore, I call this true dhūta."
爾時文殊師利復語善住意天子言：「天子！我與彼人如是出家、如是行已，當復教言：『諸善男子！汝今若能不觀四聖諦、不修四念處、不修四正勤、不修四如意足、不修五根、不修五力、不修七覺分、不修八聖道，不修三十七助菩提法、莫證三解脫門。』何以故？天子！彼聖諦者入無生相，不可念知、不可修證。所以者何？彼無生中云何言證？天子！是故我言，夫念處者非念非思一切諸法，故言念處。天子！若比丘不住欲界、不住色界、不住無色界，故言比丘不住四念處思修四念處。云何思修？如彼不思不修故言思修。如是次第乃至三十七種助菩提法，應如是知。天子！若彼禪行比丘於一切法悉無所得，無所得故不思念、不分別、不修不證。何以故？天子！彼諸法但有名。如三十七助菩提法，彼雖有名而不可得，唯以分別因緣故生。一相無相，以如是名故如是說，其說亦無。故彼雖復名字證知，終不可得，是則名為如實覺知三十七種助菩提法。」
Then Mañjuśrī spoke again to the god Suvikrāntamati, saying: "Devaputra! After I have helped someone leave home and practice in this way, I would further teach them thus: 'Good men! If you can now not observe the Four Noble Truths, not cultivate the Four Foundations of Mindfulness, not cultivate the Four Right Efforts, not cultivate the Four Bases of Supernatural Power, not cultivate the Five Faculties, not cultivate the Five Powers, not cultivate the Seven Factors of Enlightenment, not cultivate the Noble Eightfold Path, not cultivate the Thirty-Seven Aids to Enlightenment, and not realize the Three Doors of Liberation.' Why? Devaputra! Those Noble Truths enter the characteristic of non-arising, they cannot be known by recollection or thought, they cannot be cultivated or realized. Why? How can one speak of realization within non-arising?
Devaputra! Therefore I say, the Foundations of Mindfulness are neither mindful nor think of any dharmas, hence they are called Foundations of Mindfulness. Devaputra! If a bhikkhu does not abide in the desire realm, does not abide in the form realm, does not abide in the formless realm, therefore it is said that a bhikkhu does not abide in the Four Foundations of Mindfulness while contemplating and cultivating the Four Foundations of Mindfulness. How is this contemplation and cultivation? It is called contemplation and cultivation because there is no contemplation and no cultivation. This should be understood similarly for all Thirty-Seven Aids to Enlightenment.
Devaputra! If that meditating bhikkhu attains nothing in all dharmas, because of attaining nothing, he does not think, does not discriminate, does not cultivate, does not realize. Why? Devaputra! Those dharmas are merely names. Like the Thirty-Seven Aids to Enlightenment, although they have names, they cannot be obtained. They arise only due to discrimination and conditions. One characteristic is no characteristic. Because they are named thus, they are spoken of thus, but even that speaking does not exist. Therefore, although they are known by name, ultimately they cannot be obtained. This is called truly realizing the Thirty-Seven Aids to Enlightenment."
時彼善住意天子復白文殊師利言：「大士！所言禪行比丘，何等名為禪行比丘耶？」
Then the god Suvikrāntamati again asked Mañjuśrī: "Great Being! What is meant by a bhikṣu practicing dhyāna? What kind of bhikṣu is called a bhikṣu practicing dhyāna?"
文殊師利言：「天子！若彼比丘於一切法但取一行極隨順者——所謂無生——是為禪行。又復無有少法可取，是為禪行。又不取何法？所謂不取此世彼世、不取三界，乃至不取一切諸法。如是平等，是為禪行。天子！如禪行者，乃至無有一法相應，無合無散是為禪行。」
Mañjuśrī said: "Devaputra! If that bhikṣu, among all dharmas, takes only one practice that is extremely compliant—namely non-arising—this is practicing dhyāna. Also, having nothing at all to grasp is practicing dhyāna. Furthermore, what is not grasped? That is, not grasping this world or that world, not grasping the three realms, up to not grasping any dharmas at all. Such equality is practicing dhyāna. Devaputra! Like one practicing dhyāna, up to not having a single dharma in accordance, without combining or dispersing, this is practicing dhyāna."
爾時彼會大眾多有無量百千眾生，咸有疑心：「今此文殊師利所說如是，云何得與聖說相應？所以者何？世尊恒說，若人能入三解脫門名為涅槃。又如佛說，若有修行三十七種助菩提法便證涅槃。然而今者文殊師利更如是說，不應修是助菩提行，亦莫入彼三解脫門。將非文殊師利虛妄說耶？」
At that time, there were countless hundreds of thousands of beings in the assembly who all had doubts in their minds: "What Mañjuśrī has said now, how can it be in accordance with the holy teachings? Why? The World-Honored One always said that if a person can enter the three doors of liberation, it is called nirvana. Also, as the Buddha said, if one cultivates the thirty-seven aids to enlightenment, one will realize nirvana. However, now Mañjuśrī says that one should not cultivate these aids to enlightenment, nor enter the three doors of liberation. Could it be that Mañjuśrī is speaking falsely?"
於是文殊師利知諸比丘及以眾會咸皆有疑，即語尊者舍利弗言：「大德！汝於今者最可證信，世尊記汝智慧第一。大德！汝於何時證離欲法？且當證法時，豈不見四諦耶？」
Then Mañjuśrī, knowing that all the bhikṣus and the assembly had doubts, said to the Venerable Śāriputra: "Venerable One! You are now most credible, as the World-Honored One has declared you foremost in wisdom. Venerable One! When did you realize the dharma of detachment from desire? At the time of realizing the dharma, did you not see the Four Noble Truths?"
舍利弗言：「不也。」
Śāriputra said: "No."
「豈不修三十七助菩提分法耶？」
"Did you not cultivate the thirty-seven aids to enlightenment?"
曰：「不也。」
He said: "No."
「豈不入三解脫門耶？」
"Did you not enter the three doors of liberation?"
曰：「不也。大士！我於爾時乃至無有一法可見可除、可修可證、可選擇者。所以者何？一切諸法無為、無生、無言、是空。若是空者，有何可證？」說此法時，眾中有三萬比丘於法漏盡心得解脫。
He said: "No, Great Being! At that time, I did not have a single dharma that could be seen, eliminated, cultivated, realized, or chosen. Why? All dharmas are unconditioned, unborn, unspoken, and empty. If they are empty, what is there to realize?" When this teaching was spoken, thirty thousand bhikṣus in the assembly attained liberation from outflows of the mind.
大寶積經卷第一百四
大寶積經卷第一百五
隋天竺三藏達摩笈多譯
善住意天子會第三十六之四破二乘相
品第七之二
爾時善住意天子讚文殊師利言：「善哉善哉。大士！仁今真是聰辯利智，快說如斯甚深空忍。」
At that time, the god Suvikrāntamati praised Mañjuśrī, saying: "Excellent, excellent, Great Being! You are truly eloquent and wise, quickly explaining such profound emptiness and patience."
文殊師利言：「天子！我非如是聰辯利智。夫利智者則是一切嬰兒凡夫。何以故？天子！一切凡夫是名利智。何等利智？所謂地獄利智、畜生利智、餓鬼利智、閻摩利智，乃至三界一切利智。如是取著相應，得言利智。所以者何？不知生死煩惱先際故。天子！是故彼諸凡夫，著貪欲利、著瞋恚利、著愚癡利，乃至與彼諸見名色取著相應，故言利智。非謂諸佛世尊及聲聞緣覺得忍菩薩有斯利智，是乃名為一切凡夫取相利智也。」
Mañjuśrī said: "Devaputra! I am not eloquent and wise like that. Those who are wise are all infant ordinary beings. Why? Devaputra! All ordinary beings are called wise. What kind of wisdom? Namely, the wisdom of hell beings, the wisdom of animals, the wisdom of hungry ghosts, the wisdom of Yama, up to the wisdom of all three realms. Such attachment and association is called wisdom. Why? Because they do not know the beginning of the afflictions of birth and death. Devaputra! Therefore, those ordinary beings are attached to the benefit of desire, attached to the benefit of anger, attached to the benefit of delusion, up to being associated with attachment to those views and names and forms, so they are called wise. It is not said that the Buddhas, World-Honored Ones, śrāvakas, pratyekabuddhas, and bodhisattvas who have attained patience have such wisdom. This is called the wisdom of all ordinary beings grasping characteristics."
於是善住意天子復問文殊師利言：「大士！仁今所說，欲顯智耶？」
Then the god Suvikrāntamati asked Mañjuśrī again: "Great Being! What you have said now, do you want to reveal wisdom?"
文殊師利言不也。善住意言。欲隨行耶。文殊師利言：「不也。」
Mañjuśrī said, "No."
Suvikrāntamati said, "Do you want to follow practice?"
Mañjuśrī said, "No."
善住意言：「欲隨句耶？」
Suvikrāntamati said: "Do you want to follow phrases?"
文殊師利言：「如是如是。天子！我由字句。」
Mañjuśrī said: "Yes, yes. Devaputra! I rely on letters and phrases."
善住意言：「大士！仁今何故如斯說耶？」
Suvikrāntamati said: "Great Being! Why do you speak like this now?"
文殊師利言：「天子！若諸菩薩於一字一句初不移動，然彼字句義門處所近遠淺深皆如實知，謂知空處、知無相處、知無願處、知遠離處、知無所有處、知無生處、知如如處，而於其間無受無作、無解無知，是故得言唯字句耳。」
Mañjuśrī said: "Devaputra! If bodhisattvas do not move from a single letter or phrase at first, yet they truly know the meaning, place, nearness, distance, shallowness, and depth of those letters and phrases, namely knowing the place of emptiness, knowing the place of signlessness, knowing the place of wishlessness, knowing the place of detachment, knowing the place of nothingness, knowing the place of non-arising, knowing the place of suchness, and among these there is no receiving, no doing, no understanding, no knowing, therefore it can be said to be only letters and phrases."
爾時世尊讚文殊師利言：「善哉善哉。文殊師利！汝今已得陀羅尼故，乃能如是分別說也。」
At that time, the World-Honored One praised Mañjuśrī, saying: "Excellent, excellent, Mañjuśrī! Because you have now attained dhāraṇī, you are able to explain and differentiate in this way."
文殊師利白佛言：「世尊！我實不得彼陀羅尼。何以故？世尊！若有得是陀羅尼者，斯則名為愚癡凡夫。非佛世尊及諸菩薩得陀羅尼。所以者何？世尊！彼諸凡夫癡眾生等有取著故得陀羅尼。取著何等？所謂取著我故得陀羅尼、取著人故得陀羅尼、取著壽命故得陀羅尼、取著丈夫故得陀羅尼、取著斷滅故得陀羅尼、取著常恒故得陀羅尼、取著貪欲故得陀羅尼、取著瞋恚故得陀羅尼、取著愚癡故得陀羅尼、取著無明故得陀羅尼、取著有愛故得陀羅尼、取著身見故得陀羅尼、取著五陰故得陀羅尼、取著十二入故得陀羅尼、取著十八界故得陀羅尼、取著憶念故得陀羅尼、取著分別故得陀羅尼、取著六十二見故得陀羅尼，如是乃至取著一切諸行故得陀羅尼，是故凡夫得陀羅尼。所以者何？若法為彼愚癡取著，是則凡夫所得，非謂佛得、非聲聞得、非辟支佛得、非菩薩得，以是義故唯彼凡夫得陀羅尼。何以故？彼諸凡夫以愚癡故言有取得，非佛世尊及菩薩等。」
Mañjuśrī said to the Buddha: "World-Honored One! I have not actually attained that dhāraṇī. Why? World-Honored One! If someone attains this dhāraṇī, they would be called a foolish ordinary person. It is not the Buddha, World-Honored One, or the bodhisattvas who attain dhāraṇī. Why is this? World-Honored One! Those ordinary foolish beings attain dhāraṇī because of their attachments. What are they attached to? Namely, they attain dhāraṇī due to attachment to self, attachment to persons, attachment to lifespan, attachment to manhood, attachment to annihilation, attachment to permanence, attachment to desire, attachment to anger, attachment to delusion, attachment to ignorance, attachment to existence and love, attachment to view of body, attachment to the five aggregates, attachment to the twelve sense fields, attachment to the eighteen elements, attachment to recollection, attachment to discrimination, attachment to the sixty-two views, and so on up to attachment to all conditioned phenomena. Therefore, ordinary people attain dhāraṇī. Why is this? If a dharma is foolishly clung to, it is attained by ordinary people, not attained by the Buddha, not attained by śrāvakas, not attained by pratyekabuddhas, not attained by bodhisattvas. For this reason, only ordinary people attain dhāraṇī. Why? Those ordinary people, due to their foolishness, speak of having attainment and grasping, unlike the Buddha, World-Honored One, and the bodhisattvas."
爾時善住意天子復白文殊師利言：「大士！仁若不得陀羅尼者，將無墮彼頑鈍位乎？」
At that time, the devaputra Suṣṭhitamati again said to Mañjuśrī: "Great Being! If you have not attained dhāraṇī, could it be that you have fallen into the state of dullness?"
文殊師利言：「如是天子！我真頑鈍。何以故？夫頑鈍者謂無所知，我所行處不可知故。是故一切諸佛世尊及諸聲聞緣覺菩薩皆墮頑鈍，非諸凡夫。所以者何？一切凡夫在於數中，諸餘智人盡入頑鈍。如須陀洹障礙行故，貪欲心行尚墮數中，何況愚癡諸凡夫等而非數也。天子！是故得言我為頑鈍。我實不得彼陀羅尼。何以故？乃至一法我無所得故。」說是法時，彼大眾中有五百比丘聞此法門不能信受，生大恐怖起誹謗心，發惡心已棄捨而去，即自見身墮大地獄。
Mañjuśrī said: "It is so, Devaputra! I am truly dull. Why? One who is dull is said to know nothing, because where I practice cannot be known. Therefore, all Buddhas, World-Honored Ones, śrāvakas, pratyekabuddhas, and bodhisattvas fall into dullness, not ordinary people. Why is this? All ordinary people are within numbers, while all other wise people enter into dullness completely. Even stream-enterers, due to their obstructed practice, still fall within numbers in their minds of desire, how much more so the foolish ordinary people who are not counted. Devaputra! Therefore, it can be said that I am dull. I truly have not attained that dhāraṇī. Why? Because I have not attained even a single dharma." When this teaching was spoken, there were five hundred monks in the assembly who, upon hearing this Dharma gate, were unable to believe and accept it. They became greatly frightened and gave rise to slandering thoughts. Having given rise to evil thoughts, they abandoned [the teaching] and left, immediately seeing themselves falling into the great hell.
爾時尊者舍利弗白文殊師利言：「大士！仁今且住，勿說如此甚深經典。所以者何？今此會中五百比丘聞此法門不能信受，生大怖畏起誹謗心，即自見身已處地獄。」
At that time, the Venerable Śāriputra said to Mañjuśrī: "Great Being! Please stop now, do not expound such a profound sūtra. Why? In this assembly, five hundred monks who heard this Dharma gate were unable to believe and accept it, giving rise to great fear and slandering thoughts. They immediately saw themselves falling into hell."
文殊師利語舍利弗言：「舍利弗！汝今不當妄起分別。何以故？乃至無有一法墮地獄者。所以者何？一切諸法無所生故。汝今云何忽發斯言，令我休止勿宣是法。舍利弗！若善男子善女人依止我見、依止人見、依眾生見、依壽者見、依諸見已，雖復供養恒沙如來、應供、正遍覺及比丘僧，一切眾具隨須奉給，如是供養盡其形壽無有休廢。若復有人聞我所說甚深法門，一切世間所不能信，謂空無相無願無作、寬大寂靜、無生無滅、無我無人無眾生無壽命、無常苦無我，如是諸法聞已誹謗墮於地獄。然舍利弗！即此善男子善女人得聞如是甚深法已，雖墮地獄，從地獄出速得涅槃。若善男子善女人雖復供養恒沙數如來、應供、正遍覺，以取著我不聞如是甚深經法，終不解脫速證涅槃。」
Mañjuśrī said to Śāriputra: "Śāriputra! You should not give rise to false discrimination. Why? There is not even a single dharma that falls into hell. Why? Because all dharmas have no arising. How can you suddenly say such words, asking me to stop and not expound this Dharma? Śāriputra! If good men and good women rely on the view of self, the view of person, the view of sentient beings, the view of life span, and other views, even if they make offerings to Tathāgatas as numerous as the sands of the Ganges - Arhats, Samyaksaṃbuddhas - and to the Bhikṣu Saṅgha, providing all necessary things according to their needs, making such offerings throughout their lives without cease, and if there are people who hear the extremely profound Dharma gate that I have explained, which all worldly beings cannot believe, namely emptiness, signlessness, wishlessness, non-action, vast tranquility, non-arising, non-ceasing, no-self, no-person, no sentient being, no life span, impermanence, suffering, and no-self - if they hear these dharmas and slander them, falling into hell, nevertheless, Śāriputra! These good men and good women, having heard such profound Dharma, although they fall into hell, upon emerging from hell they will quickly attain nirvāṇa. If good men and good women make offerings to Tathāgatas as numerous as the sands of the Ganges - Arhats, Samyaksaṃbuddhas - but cling to the self and do not hear such profound sūtras and dharmas, they will never be liberated and quickly realize nirvāṇa."
爾時世尊讚文殊師利言：「善哉善哉。文殊師利！如是如是，誠如汝言。若有得聞如是甚深微妙經典，與值佛出世等無有異。何以故？若有欲證須陀洹果，要由此經；欲證斯陀含、欲證阿那含及阿羅漢，要聞此經。所以者何？以不著我乃能證法。證此法時無有所見，無所得故。」
At that time, the World-Honored One praised Mañjuśrī, saying: "Excellent, excellent, Mañjuśrī! It is so, it is so, truly as you have said. If someone is able to hear such a profound and subtle sūtra, it is no different from encountering a Buddha appearing in the world. Why? If someone wishes to realize the fruit of stream-entry, it must be through this sūtra; if they wish to realize the fruit of once-returning, non-returning, or arhatship, they must hear this sūtra. Why? Because only by not clinging to self can one realize the Dharma. When realizing this Dharma, there is nothing to be seen, because there is nothing to be attained."
爾時世尊告尊者舍利弗言：「舍利弗！汝當知此五百比丘雖墮地獄，後從獄出速證涅槃。非彼愚癡凡夫之人沒於見得墮墜疑心，供養如來能得解脫。舍利弗！是諸比丘還復因此乃至解脫速得涅槃，非是餘人能速解脫。所以者何？以不聞此深法門故。舍利弗！若有善男子善女人得聞如是甚深法門一經於耳，雖不信受墮於地獄，然速解脫。其有墮見入地獄者，未能解脫。」
At that time, the World-Honored One told the Venerable Śāriputra: "Śāriputra! You should know that although these five hundred monks have fallen into hell, after emerging from hell, they will quickly realize nirvāṇa. It is not like those foolish ordinary people who are drowned in views and attainments, falling into doubt, who make offerings to the Tathāgata and can attain liberation. Śāriputra! These monks will again, because of this, be liberated and quickly attain nirvāṇa. It is not that other people can quickly be liberated. Why? Because they have not heard this profound Dharma gate. Śāriputra! If good men and good women hear such a profound Dharma gate, even if it just passes through their ears once, although they may not believe and accept it and fall into hell, they will still be quickly liberated. Those who fall into views and enter hell will not be able to be liberated."