破凡夫相品第八
爾時善住意天子復白文殊師利言：「大士！仁今許我修梵行乎？」
At that time, the devaputra Suvikrāntamati again said to Mañjuśrī: "Great Being! Do you now allow me to practice brahmacarya?"
文殊師利言：「如是天子！汝今若能不念作求、不思進趣，如是吾將許汝梵行。」
Mañjuśrī said: "Yes, Devaputra! If you can now not think of seeking or progressing, then I will allow you to practice brahmacarya."
善住意言：「大士！以何義故如斯說耶？」
Suvikrāntamati said: "Great Being! Why do you speak like this?"
文殊師利言：「天子！若有為作可名梵行，若無為作何名梵行？又復天子！若有見得可名梵行，若無見得何名梵行？」
Mañjuśrī said: "Devaputra! If there is doing, it can be called brahmacarya. If there is no doing, what can be called brahmacarya? Furthermore, Devaputra! If there is seeing and attaining, it can be called brahmacarya. If there is no seeing and attaining, what can be called brahmacarya?"
善住意言：「大士！仁今寧當無梵行耶？」
Suvikrāntamati said: "Great Being! Do you now have no brahmacarya?"
文殊師利言：「如是如是。天子！我無梵行。所以者何？夫梵行者則非梵行，非梵行故我名梵行。」
Mañjuśrī said: "It is so, it is so. Devaputra! I have no brahmacarya. Why? Brahmacarya is not brahmacarya, and because it is not brahmacarya, I call it brahmacarya."
時善住意天子讚文殊師利言：「善哉善哉。大士！仁以具足樂說辯才，能作如是無障礙說。」
Then the god Suvikrāntamati praised Mañjuśrī, saying: "Excellent, excellent. Great Being! You possess the perfection of joyful eloquence, able to speak without obstruction like this."
文殊師利言：「天子！若吾具足無礙辯者，即成障礙。何以故？凡是取著我及我所，皆由分別。一切分別無非障礙故。」
Mañjuśrī said: "Devaputra! If I possessed unobstructed eloquence, it would become an obstruction. Why? All grasping at self and what belongs to self arises from discrimination. All discrimination is nothing but obstruction."
爾時文殊師利復語善住意天子言：「天子！汝今若能斷除一切眾生命根，然不執刀、不持杖、不把棓、不捉塊而行事者，吾當同汝修於梵行。」
Then Mañjuśrī again said to the god Suvikrāntamati: "Devaputra! If you can now cut off the life faculty of all sentient beings, yet without wielding a knife, without holding a staff, without grasping a club, without seizing a clod of earth, then I will cultivate brahmacarya together with you."
善住意言：「大士！復以何義如斯說耶？」
Suvikrāntamati said: "Great Being! Why do you speak like this again?"
文殊師利言：「天子！言眾生者，於意云何？」
Mañjuśrī said: "Devaputra! Speaking of sentient beings, what do you think?"
善住意言：「大士！我言眾生，眾生者乃至一切，但有名字，皆想取故。」
Suvikrāntamati said: "Great Being! When I say sentient beings, sentient beings up to all are merely names, all grasped by conceptualization."
文殊師利言：「天子！是故我言，汝今當須殺害我想、殺害人想、殺眾生想、殺壽命想，乃至滅除名字等想，如斯殺也。」
Mañjuśrī said: "Devaputra! Therefore I say, you must now kill the notion of self, kill the notion of person, kill the notion of sentient being, kill the notion of life span, up to eliminating the notion of names. This is what I mean by killing."
善住意言：「大士！當以何殺具而行殺乎？」
Suvikrāntamati said: "Great Being! With what weapon should one carry out this killing?"
文殊師利言：「天子！吾常用彼利智慧刀而行殺害。當行殺時，彼利智刀應如是執、當如是害，然亦無有執持之想及以害想。天子！以是義故，汝當善知殺害我想及眾生想，是名真殺一切眾生，如是吾當許汝梵行。」
Mañjuśrī said: "Devaputra! I always use the sharp sword of wisdom to carry out killing. When carrying out killing, that sharp sword of wisdom should be wielded thus and should kill thus, yet there is also no notion of wielding or notion of killing. Devaputra! For this reason, you should well understand killing the notion of self and the notion of sentient beings. This is called truly killing all sentient beings. In this way, I will allow you to practice brahmacarya."
爾時文殊師利復語善住意天子言：「天子！我復語汝，汝若修行十惡業道，復能成就黑濁垢法，放損一切十善業道，破壞離散清白法者，我當共汝修於梵行。」
Then Mañjuśrī again said to the god Suvikrāntamati: "Devaputra! I tell you again, if you can practice the ten unwholesome paths of action, and can accomplish defiled and impure dharmas, abandon and damage all ten wholesome paths of action, destroy and scatter pure dharmas, then I will practice brahmacarya together with you."
善住意言：「大士！以何義故復如是說？」
Suvikrāntamati said: "Great Being! Why do you speak like this again?"
文殊師利言：「天子！所有一切染濁清白皆悉平等。彼平等者，我得如此，同汝梵行。天子！於意云何？汝以何法為染濁平等？」
Mañjuśrī said: "Devaputra! All that is defiled and pure are equal. If they are equal, I can practice brahmacarya together with you. Devaputra! What do you think? What dharma do you consider as the equality of defilement?"
善住意言：「以不貪不作不退不墮，是謂染濁平等。」
Suvikrāntamati said: "Not being greedy, not acting, not retreating, not falling - this is called the equality of defilement."
文殊師利言：「天子！復以何法為白淨平等？」
Mañjuśrī said: "Devaputra! What dharma do you consider as the equality of purity?"
善住意言：「以如、法性及與實際三解脫門，是謂白淨平等。」
Suvikrāntamati said: "Suchness, the nature of dharmas, and the three doors of liberation of ultimate reality - this is called the equality of purity."
文殊師利言：「天子！吾即令汝真法界中具足修行周旋往返，其事可乎？」
Mañjuśrī said: "Devaputra! If I were to make you fully practice, circulate, and return within the true Dharmadhatu, would this be possible?"
善住意言：「不也。大士！」
Suvikrāntamati said: "No, Great Being!"
文殊師利言：「天子！以是義故我作斯說，染濁清白一切等者，然後方可共修梵行。」
Mañjuśrī said: "Devaputra! For this reason I say, when all that is defiled and pure are equal, then we can practice brahmacarya together."
爾時文殊師利復語善住意天子言：「天子！汝今若能取應死人，手執利刀斬其頭者，吾當許汝如是梵行。」
Then Mañjuśrī again said to the god Suvikrāntamati: "Devaputra! If you can now take a person who should die, hold a sharp knife in your hand and cut off their head, I will allow you to practice such brahmacarya."
善住意言：「大士！以何義故復作此說？」
Suvikrāntamati said: "Great Being! Why do you speak like this again?"
文殊師利言：「天子！可殺者誰？何者是頭？誰能行殺？天子！汝今當知，須殺貪欲、須殺瞋恚、須殺愚癡，如是乃至我慢嫉妬、欺誑諂曲、執著取相及受想等，天子！是為可殺。天子！若人一心專精自守，貪欲心發即應覺知，方便散除還令寂靜。云何散除？應作是念：『此是空、此不淨。求此欲心生處滅處，從何所來？去至何所？是中誰染、誰受染者、誰為染法？』如是觀時，不見能染、不見所染、不見染事，以不見故則無有取，以不取故則無有捨，以不捨故則無有受，不捨不受則名離欲寂滅涅槃。如是乃至一切受心，亦如是說。天子當知，如是殺法即殺即生，是故得言彼行殺時先斬其頭是為真殺，以是義故我如此說。」
Mañjuśrī said: "Devaputra! Who is to be killed? What is the head? Who can carry out the killing? Devaputra! You should know now, one must kill desire, must kill anger, must kill ignorance, and so on up to pride, jealousy, deceit, flattery, grasping at characteristics, and perceptions - Devaputra! These are what should be killed. Devaputra! If a person with one-pointed mind guards themselves diligently, when a thought of desire arises they should immediately be aware of it and skillfully dispel it, returning to tranquility. How to dispel it? One should think thus: 'This is empty, this is impure. Seek where this desirous thought arises and ceases, where does it come from? Where does it go? Who is defiled here, who is the one being defiled, what is the defiling dharma?' When observing like this, one does not see a defiler, does not see one being defiled, does not see the act of defilement. Because of not seeing, there is no grasping. Because of not grasping, there is no abandoning. Because of not abandoning, there is no receiving. Not abandoning and not receiving is called the nirvana of freedom from desire and cessation. This is said for all receiving minds as well. Devaputra, you should know, such a method of killing is both killing and giving life. Therefore it can be said that when one carries out killing, first cutting off the head is true killing. For this reason, I speak like this."
爾時文殊師利復語善住意天子言：「天子！汝今若能違背諸佛、毀謗法僧，吾將同汝如是梵行。」
Then Mañjuśrī again said to the god Suvikrāntamati: "Devaputra! If you can now turn away from all Buddhas and slander the Dharma and Sangha, I will practice such brahmacarya together with you."
善住意言：「大士！仁今何故復如是說？」
Suvikrāntamati said: "Great Being! Why do you speak like this again?"
文殊師利言：「天子！如汝意者，以何為佛？」
Mañjuśrī said: "Devaputra! In your opinion, what is Buddha?"
善住意言：「大士！如如法界，我言是佛。」
Suvikrāntamati said: "Great Being! The suchness of the Dharmadhātu, I say this is Buddha."
文殊師利言：「天子！於意云何？如如法界可染著乎？」
Mañjuśrī said: "Devaputra! What do you think? Can the suchness of the Dharmadhātu be clung to?"
善住意言：「不也。大士！」
Suvikrāntamati said: "No, Great Being!"
文殊師利言：「天子！以是義故我如是說，汝今若能毀謗諸佛，吾將同汝如是梵行。」
Mañjuśrī said: "Devaputra! For this reason I say, if you can now slander all Buddhas, I will practice such brahmacarya together with you."
文殊師利言：「天子！如汝意者，以何為法？」
Mañjuśrī said: "Devaputra! In your opinion, what is Dharma?"
善住意言：「大士！離欲寂靜，我名為法。」
Suvikrāntamati said: "Great Being! Freedom from desire and tranquility, I call this Dharma."
文殊師利言：「天子！於意云何？彼寂靜法可染著乎？」
Mañjuśrī said: "Devaputra! What do you think? Can that tranquil Dharma be clung to?"
善住意言：「不也。大士！」
Suvikrāntamati said: "No, Great Being!"
文殊師利言：「如是天子！以此義故我如是說，汝今若能誹謗正法，吾將同汝如是梵行。」
Mañjuśrī said: "Thus, Devaputra! For this reason I say, if you can now slander the true Dharma, I will practice such brahmacarya together with you."
文殊師利言：「天子！如汝意者以何為僧？」
Mañjuśrī said: "Devaputra! In your opinion, what is Sangha?"
善住意言：「大士！無為法者是名聖僧。如世尊說，一切聖人以無為得名，故無為法名聲聞僧。」
Suvikrāntamati said: "Great Being! The unconditioned dharma is called the noble Sangha. As the World-Honored One said, all noble ones are named by the unconditioned, therefore the unconditioned dharma is called the śrāvaka Sangha."
文殊師利言：「天子！於意云何？是無為法可執著乎？」
Mañjuśrī said: "Devaputra! What do you think? Can this unconditioned dharma be clung to?"
善住意言：「不也。大士！」
Suvikrāntamati said: "No, Great Being!"
文殊師利言：「如是天子！以此義故我如是說，汝今若能破壞聖僧，吾將同汝如是梵行。」
Mañjuśrī said: "Thus, Devaputra! For this reason I say, if you can now destroy the noble Sangha, I will practice such brahmacarya together with you."
文殊師利言：「天子！若人見佛彼則著佛，若人見法彼則著法，若人見僧彼為著僧。何以故？以佛法僧非可得故。天子！若人不見佛、不聞法、不識僧者，彼為不背佛、不謗法、不破僧。何以故？以其不得佛、法、僧故。天子！若人愛佛、愛法、愛僧，彼為染著佛、法及僧。天子當知，若人不著佛、法、僧者，是則名為離欲寂滅。天子！以此義故我如是說，汝今若能於佛法僧不染著者，我則同汝如是梵行。」
Mañjuśrī said: "Devaputra! If someone sees the Buddha, they cling to the Buddha. If someone sees the Dharma, they cling to the Dharma. If someone sees the Sangha, they cling to the Sangha. Why? Because Buddha, Dharma, and Sangha cannot be obtained. Devaputra! If someone does not see the Buddha, does not hear the Dharma, does not recognize the Sangha, they do not turn away from the Buddha, do not slander the Dharma, do not destroy the Sangha. Why? Because they do not obtain Buddha, Dharma, and Sangha. Devaputra! If someone loves the Buddha, loves the Dharma, loves the Sangha, they are attached to Buddha, Dharma, and Sangha. Devaputra, you should know, if someone is not attached to Buddha, Dharma, and Sangha, this is called freedom from desire and cessation. Devaputra! For this reason I say, if you can now not be attached to Buddha, Dharma, and Sangha, I will practice such brahmacarya together with you."
爾時善住意天子復白文殊師利言：「大士！希有希有！今日乃能宣說如是甚深義處。我於大士以何報恩？」
Then the god Suvikrāntamati again said to Mañjuśrī: "Great Being! How rare, how rare! Today you have been able to expound such profound meanings. How can I repay your kindness, Great Being?"
文殊師利言：「天子！汝莫報恩。」
Mañjuśrī said: "Devaputra! Do not repay kindness."
善住意言：「大士！我今云何得不報也？」
Suvikrāntamati said: "Great Being! How can I not repay now?"
文殊師利言：「天子！汝莫報恩。所以者何？天子！汝能如是不報恩者，即為報也。」
Mañjuśrī said: "Devaputra! Do not repay kindness. Why? Devaputra! If you can not repay kindness like this, that is repayment."
善住意言：「大士！仁今寧可無報恩乎？」
Suvikrāntamati said: "Great Being! Is it possible that you do not repay kindness?"
文殊師利言：「天子！如是如是，我不報恩亦非不報。」
Mañjuśrī said: "Devaputra! It is so, it is so. I do not repay kindness, yet it is not that I do not repay."
善住意言：「大士！仁以何義更作是說？」
Suvikrāntamati said: "Great Being! For what reason do you speak like this again?"
文殊師利言：「天子！凡愚之人造種種法、起種種見、行種種行。以作如是種種見行，是故念言我當報恩。天子！此非正行善男子也。其有正行善男子者，乃至無有少作、或作不作，彼終不言我念報恩。又復天子！不報恩者，如佛世尊宣說平等，謂一切法悉無所作、無有作處、皆入平等、無有轉還，亦無超越、非自非他、無作不作，是故我為無報恩也。」
Mañjuśrī said: "Devaputra! Ordinary foolish people create various dharmas, give rise to various views, and practice various practices. Because they engage in such various views and practices, they think, 'I should repay kindness.' Devaputra! This is not the correct practice of a good man. One who correctly practices as a good man, even to the point of having no action or having action without action, will never say 'I think of repaying kindness.' Furthermore, Devaputra! Not repaying kindness is like the equality proclaimed by the Buddha World-Honored One, namely that all dharmas have no action, no place of action, all enter equality, have no turning back, no transcendence, are neither self nor other, have no action and no non-action. Therefore, I do not repay kindness."
爾時善住意天子復白文殊師利言：「大士！仁住何處作如是說？住忍說乎？住法說也？」
Then the god Suvikrāntamati again said to Mañjuśrī: "Great Being! Where do you abide when you speak like this? Do you speak abiding in patience or abiding in dharma?"
文殊師利言：「天子！我所住者非忍非法。」
Mañjuśrī said: "Devaputra! Where I abide is neither patience nor dharma."
善住意言：「大士！實住何處故如是說？」
Suvikrāntamati said: "Great Being! Where do you really abide to speak like this?"
文殊師利言：「天子！我無所住。如化人身，我如是住。」
Mañjuśrī said: "Devaputra! I have no abode. I abide like an illusory person."
善住意言：「大士！彼化人者復依何住？」
Suvikrāntamati said: "Great Being! Where does that illusory person abide?"
文殊師利言：「天子！如如如住，化如是住。天子！若如是者，汝云何言，住在何處？為忍為法？如斯問也。天子！是故我所言忍，但有其名名無住處。法亦如是無有住處，無有動轉亦無分別。天子當知，一切諸法悉無住處，而言住者，是謂如來為諸眾生作如是說。所以者何？如佛所說，如來住彼如如法中。一切眾生亦復如是，住於如如初不移動。如眾生如即如來如，如來如即眾生如，眾生如來無二無別。」
Mañjuśrī said: "Devaputra! As suchness abides, so the illusion abides. Devaputra! If it is so, how can you ask where I abide? In patience or in dharma? Such a question. Devaputra! Therefore, what I call patience is merely a name without a place of abode. Dharma is also like this, without a place of abode, without movement, and without discrimination. Devaputra, you should know that all dharmas have no place of abode. To speak of abiding is said to be the Tathāgata speaking thus for sentient beings. Why? As the Buddha said, the Tathāgata abides in the dharma of suchness. All sentient beings are also like this, abiding in suchness without ever moving. The suchness of sentient beings is the suchness of the Tathāgata, the suchness of the Tathāgata is the suchness of sentient beings. Sentient beings and the Tathāgata are non-dual and indistinguishable."
爾時善住意天子復白文殊師利言：「大士！所言沙門那，沙門那者義何謂也？」文殊師利言：「天子！若非沙門、非婆羅門，是則名為真沙門也。所以者何？以彼不著欲界、不著色界、不著無色界，是故我言真沙門也。天子！若眼不漏、耳不漏、鼻不漏、舌不漏、身不漏、意不漏者，我復說為真沙門也。天子！若不依止說、不依止證、不依止處者，我復說為真沙門也。天子！若無去處、無來處、無傷無瘡者，我復說為真沙門也。天子！是以彼句非沙門、非婆羅門，我乃說為真沙門也。」
Then the god Suvikrāntamati again said to Mañjuśrī: "Great Being! What is the meaning of the term 'śramaṇa'?"
Mañjuśrī said: "Devaputra! One who is neither a śramaṇa nor a brahmin is called a true śramaṇa. Why? Because they are not attached to the desire realm, not attached to the form realm, and not attached to the formless realm. Therefore, I call this a true śramaṇa. Devaputra! If the eye does not leak, the ear does not leak, the nose does not leak, the tongue does not leak, the body does not leak, and the mind does not leak, I also call this a true śramaṇa. Devaputra! If one does not rely on speech, does not rely on realization, and does not rely on abodes, I also call this a true śramaṇa. Devaputra! If there is no place to go, no place to come from, no wounds and no scars, I also call this a true śramaṇa. Devaputra! Thus, the phrase 'neither śramaṇa nor brahmin' is what I call a true śramaṇa."
爾時善住意天子讚文殊師利言：「善哉善哉。大士！實未曾有。仁者志若金剛，其所宣說無有章句亦無處所，心咸了達無所遺餘。」
Then the god Suvikrāntamati praised Mañjuśrī, saying: "Excellent, excellent! Great Being! This is truly unprecedented. Your resolve is like vajra, your proclamations have no chapters or sentences and no location, yet your mind comprehends everything without omission."
文殊師利言：「天子！我心不剛。所以者何？吾自放意心安柔忍，是故不剛。」
Mañjuśrī said: "Devaputra! My mind is not hard. Why? I let my mind be at ease, peaceful and patient, therefore it is not hard."
善住意言：「大士！是義云何？」
Suvikrāntamati said: "Great Being! What does this mean?"
文殊師利言：「天子！吾以恣心入聲聞地、處緣覺境，是謂放心。吾又恣心入諸塵勞生死之內，而亦不惡貪恚癡等煩惱過患，是謂放心。」
Mañjuśrī said: "Devaputra! I freely enter the stage of the śrāvaka and dwell in the realm of the pratyekabuddha; this is called letting the mind be at ease. I also freely enter into the dust and toil of birth and death, yet I do not detest the faults of afflictions such as greed, anger, and ignorance; this is called letting the mind be at ease."
時善住意天子復讚文殊師利言：「善哉善哉。希有大士！仁由過去久供諸佛殖眾德本，故能宣說妙若斯也。」
Then the god Suvikrāntamati again praised Mañjuśrī, saying: "Excellent, excellent! Rare indeed, Great Being! You must have served many Buddhas in the past and planted many roots of virtue to be able to expound such wonders."
文殊師利言：「天子！吾無供佛、不殖善根。所以者何？吾初不見宿昔所更，又亦不知當來所作，雖有所作亦無有作。於諸佛法未曾建立，云何能有殖眾德本？」
Mañjuśrī said: "Devaputra! I have not served Buddhas or planted roots of virtue. Why? I do not see what happened in the past, nor do I know what will be done in the future. Even if there is action, there is no action. I have never established anything in the Buddha's teachings, so how could I have planted roots of virtue?"