The Translation
[F.266.b]
1.1Homage to all buddhas and bodhisattvas!
1.1頂禮一切佛陀和菩薩！
Thus did I hear at one time. The Bhagavān was staying at Rājagṛha, on Gṛdhrakūṭa Mountain, together with a large community of a full five hundred monks and a great congregation of bodhisattvas. At that time, the Bhagavān, after emerging in the late afternoon from secluded meditation, surrounded and honored by a great assembly, taught the Dharma.
我是這樣聽聞的：一時，薄伽梵住在王舍城靈鷲山，與一千位僧眾和大量菩薩聚集在一起。那個時候，薄伽梵從午後的隱居禪定中出定，被一大群眾圍繞尊敬著，為眾生講說法。
1.2Subsequently, the youthful Mañjuśrī was walking about, going from residence to residence among all five hundred monks. When he went to the residence where the elder Śāriputra lived, Mañjuśrī saw him sitting alone in solitude, practicing concentration while in meditative seclusion.
1.2隨後，年輕的文殊菩薩在五百位比丘的住所之間行走，逐一拜訪。當文殊菩薩來到舍利弗長老的住所時，看到他獨自一人坐著，在禪定的寂靜中修習禪定。
1.3When he saw him, he said the following words to the elder Śāriputra: “Honorable Śāriputra, are you practicing concentration?”
1.3文殊菩薩見到他，於是對舍利弗長老說道：「尊敬的舍利弗，您是在修行禪定嗎？」
“Yes,” replied Śāriputra, “it is so, Mañjuśrī.”
「是的，」舍利弗回答道，「文殊菩薩，確實如此。」
1.4“Honorable Śāriputra,” said Mañjuśrī, “are you concentrating in order to abandon afflictions that have already been abandoned? Or are you concentrating in order to abandon those that have not yet been abandoned?
1.4文殊菩薩說：「尊者舍利弗，您是在修習禪定以捨棄已經捨棄的煩惱呢？還是在修習禪定以捨棄尚未捨棄的煩惱呢？」
1.5“Honorable Śāriputra, are you concentrating while dwelling on the past? Are you concentrating while dwelling on the future? Or are you concentrating while dwelling on the present? Honorable Śāriputra, are you concentrating while dwelling on bodily form? Are you concentrating while dwelling on feelings, perceptions, volitional formations, or consciousness? Honorable Śāriputra, are you concentrating while dwelling on the eye? Or are you concentrating while dwelling on the nose, ear, tongue, body, or mind? Honorable Śāriputra, [F.267.a] are you concentrating while dwelling on visible form? Or are you concentrating while dwelling on sound, smell, taste, touch, or other phenomena?
1.5「尊者舍利弗，你是在住於過去而修禪定嗎？你是在住於未來而修禪定嗎？還是在住於現在而修禪定呢？尊者舍利弗，你是在住於色身而修禪定嗎？你是在住於受、想、行、識而修禪定嗎？尊者舍利弗，你是在住於眼而修禪定嗎？還是在住於鼻、耳、舌、身、意而修禪定呢？尊者舍利弗，你是在住於色而修禪定嗎？還是在住於聲、香、味、觸或其他法而修禪定呢？」
1.6“Honorable Śāriputra, are you concentrating while dwelling on the desire realm? Or are you concentrating while dwelling on the form realm or the formless realm?
1.6「尊敬的舍利弗，你是在居住於欲界的同時進行禪定嗎？還是在居住於色界或無色界的同時進行禪定呢？」
1.7“Honorable Śāriputra, are you concentrating while dwelling on the internal? Or are you concentrating while dwelling on the external? Or are you concentrating while dwelling on the internal and external? Honorable Śāriputra, are you concentrating while dwelling on the body? Or are you concentrating while dwelling on the mind?”
1.7「尊者舍利弗，你是在觀照內在而進行禪定嗎？還是在觀照外在而進行禪定？或者是在觀照內在和外在而進行禪定？尊者舍利弗，你是在觀照身體而進行禪定嗎？還是在觀照心念而進行禪定？」
1.8“Mañjuśrī,” replied Śāriputra, “I am practicing concentration in order to dwell in bliss for this life and to dwell in nonforgetfulness.”
1.8舍利弗回答說：「文殊菩薩，我正在修習禪定，為了在今生中安住於喜樂，也為了安住於不忘。」
1.9Mañjuśrī then asked, “Honorable Śāriputra, do you apprehend any dharmas that dwell in bliss in this life, or that dwell in bliss in what is not this life, or that are without forgetfulness?”
1.9文殊菩薩於是問道：「尊者舍利弗，你是否領會到任何在此生中安樂而住的法，或在非此生中安樂而住的法，或是不忘失的法？」
“Mañjuśrī,” Śāriputra replied, “I truly do not observe or apprehend any dharmas that dwell in bliss in this life or that dwell in bliss in what is not this life. However, Mañjuśrī, I rely and dwell on what the Tathāgata taught to śrāvakas as the doctrine of disengagement.”
舍利弗回答說：「文殊菩薩，我確實不觀察或領會任何在此生中安住於快樂的法，或在非此生中安住於快樂的法。然而，文殊菩薩，我依靠並安住在如來為聲聞所教導的無著法門。」
1.10Mañjuśrī then asked, “Honorable Śāriputra, what is it that the Tathāgata taught to śrāvakas as the doctrine of disengagement and that you, honorable Śāriputra, rely and dwell on?”
1.10文殊菩薩接著問道：「尊者舍利弗，如來教授聲聞的無著法門是什麼？而你，尊者舍利弗，又是如何依止和安住於這個法門呢？」
Śāriputra replied, “In this regard, Mañjuśrī, a monk relies and dwells on the past, relies and dwells on the future, and relies and dwells on the present. In brief, as mentioned before, one should understand that he relies and dwells as mentioned before all the way up to the mind. Mañjuśrī, the Tathāgata taught these śrāvakas that these dharmas are disengaged, and I [F.267.b] rely and dwell on these dharmas.”
舍利弗回答說：「文殊菩薩，在這方面，一位僧侶依靠和安住於過去，依靠和安住於未來，依靠和安住於現在。簡言之，如前所述，應當理解他依靠和安住如前所述直到心識。文殊菩薩，如來教導這些聲聞，這些法是無著的，我依靠和安住於這些法。」
1.11Mañjuśrī then asked, “Honorable Śāriputra, why do you say, ‘I rely and dwell on the past, rely and dwell on the future, rely on the present, dwell in disengagement, and, in brief, rely on and dwell in disengagement as mentioned before all the way up to the mind’? It is like this, honorable Śāriputra: a true nature of the past does not exist. A true nature of the future does not exist. A true nature of the present does not exist. In this way, if these dharmas do not exist, then how can the elder Śāriputra say, ‘I rely and dwell on the past, rely and dwell on the future, and rely and dwell on the present’? Dharmas that do not exist have no basis.
1.11文殊菩薩於是問道：「尊敬的舍利弗，為什麼你說『我依止並安住於過去，依止並安住於未來，依止並安住於現在，安住於無著，簡言之，依止並安住於無著法門如前所述一直到心』？應該是這樣，尊敬的舍利弗：過去的真如不存在。未來的真如不存在。現在的真如不存在。既然這些法不存在，那麼舍利弗長老怎麼能說『我依止並安住於過去，依止並安住於未來，依止並安住於現在』呢？不存在的法是沒有根據的。」
1.12“Further, honorable Śāriputra, there is nothing that is a true nature of the past and a true nature of the future and the present. Nor are phenomena caused by anything. Nor do they belong to anything. They are not based anywhere. There is nothing apprehended as a basis of what is not based anywhere.
1.12「此外，尊敬的舍利弗，沒有什麼是過去的真如、未來的真如和現在的真如。現象也不是由任何事物造成的。它們也不屬於任何事物。它們不以任何地方為基礎。沒有什麼被執取為不以任何地方為基礎的基礎。
1.13“Further, honorable Śāriputra, those who speak of a ‘true nature of the past, the future, and the present’ and who thus propound stability deprecate the Tathāgata. Why is this? It is because a true nature is immovable and without vain imaginings. It is because a true nature is uncorrupted. It is because true nature is empty, without signs, and wishless.
1.13「再者，尊敬的舍利弗，那些談論『過去、未來、現在的真如』，並因此主張常住不變的人，是在貶低如來。為什麼呢？因為真如是不動搖的，沒有虛妄想象。因為真如是不污染的。因為真如是空性的、無相的、無願的。」
1.14“Further, honorable Śāriputra, a true nature of the past cannot be apprehended. A true nature of the future cannot be apprehended. A true nature of the present cannot be apprehended. And, in brief, the true nature of everything up to mind cannot be apprehended. However, honorable Śāriputra, besides the true nature, one does not apprehend any other dharma capable of being shown or explained.”
1.14「再者，尊貴的舍利弗，過去的真如無法認知。未來的真如無法認知。現在的真如無法認知。簡而言之，萬物乃至於心的真如都無法認知。然而，尊貴的舍利弗，除了真如之外，不存在任何其他可以被指示或解釋的法。」
1.15Śāriputra then asked, [F.268.a] “Mañjuśrī, does the Tathāgata teach the Dharma while residing in the true nature?”
1.15舍利弗隨即提問：「文殊菩薩，如來是否住在真如中而演說法呢？」
“Honorable Śāriputra,” Mañjuśrī replied, “if a true nature does not exist, then how can the Tathāgata reside in the true nature and teach the Dharma? Honorable Śāriputra, if the Dharma also does not exist, then how can the Tathāgata reside in the true nature and teach the Dharma? If the Tathāgata also does not exist, then how can the Tathāgata reside in the true nature and teach the Dharma? All dharmas do not exist and cannot be apprehended. The Tathāgata also does not exist and cannot be apprehended. When his Dharma is taught, it is like this: it is without distinction between either apprehending or not apprehending. The Tathāgata himself is not distinguished by the expressible or the inexpressible. Why is this? Because, honorable Śāriputra, the Tathāgata is completely cut off from expression, involves no designation, and is not something that can be designated.”
文殊菩薩回答說：「尊敬的舍利弗，如果真如不存在，那麼如來如何能住在真如中而講說法呢？尊敬的舍利弗，如果法也不存在，那麼如來如何能住在真如中而講說法呢？如果如來也不存在，那麼如來如何能住在真如中而講說法呢？所有的法都不存在，無法被認知。如來也不存在，無法被認知。當如來講說法時，就是這樣：沒有認知或不認知的區別。如來自身不被能表達的或不能表達的所區分。為什麼這樣說呢？因為，尊敬的舍利弗，如來完全超越言說，不涉及任何名稱，不是可以被名稱所指稱的東西。」
1.16Śāriputra then asked, “Mañjuśrī, who will become a recipient for a Dharma teaching such as this?”
1.16舍利弗於是提問：「文殊菩薩，誰將會成為這樣的法教的受持者？」
Mañjuśrī said, “Honorable Śāriputra, one who is not disturbed in the conditioned realm and who does not desire complete nirvāṇa will be a recipient for a Dharma teaching like this. One who does not apprehend dharmas of the past, does not comprehend dharmas of the past, does not apprehend dharmas of the past, present, or future, and does not comprehend dharmas of the past, present, or future will be a recipient for a Dharma teaching such as this. One who neither sees nor appropriates defilements and purifications will be a recipient for a Dharma teaching such as this. One who does not pursue either self or nonself and who does not pursue acquiring and relinquishing is a recipient for a [F.268.b] Dharma teaching such as this. That one will comprehend the meaning of this exposition.”
文殊菩薩說：「尊敬的舍利弗，不為有為界所擾亂，且不希求圓滿涅槃的人，將成為這樣法教的受者。不執取過去的法，不理解過去的法，不執取過去、現在、未來的法，不理解過去、現在、未來的法的人，將成為這樣法教的受者。既不看待也不執著染污和清淨的人，將成為這樣法教的受者。既不追求自我也不追求非自，且不追求獲得和捨棄的人，將成為這樣的法教的受者。這樣的人將領悟這個宣說的意義。」
1.17“Mañjuśrī, in this regard, what is comprehended?” asked Śāriputra.
1.17舍利弗問道：「文殊菩薩，在這方面，什麼是被理解的？」
Mañjuśrī then asked, “Honorable Śāriputra, if there were to be something that constitutes the meaning of this exposition, then ask, ‘In this regard, what is comprehended?’ ”
文殊菩薩問道：「尊者舍利弗，如果有什麼東西構成這個論述的意義，那麼你就問『在這方面，什麼被領悟了？』」
1.18“Mañjuśrī, this profound Dharma teaching is rarely directly perceived,” said Śāriputra. “It is rarely fully apprehended. Mañjuśrī, if even arhats, those in training, and those beyond training grow discouraged regarding this location, how much more so are childish ordinary beings.”
1.18舍利弗說：「文殊菩薩，這個深奧的法教很少能夠直接體悟，也很少能夠完全領受。文殊菩薩，如果連阿羅漢、學人和無學人對這個地方都感到灰心失意，那麼沒有學問的凡夫眾生就更不用說了。」
“Honorable Śāriputra,” said Mañjuśrī, “arhats do not have a dwelling place. Why is this? Because if even arhats do not exist, in what place would an arhat dwell? Arhats are thus distinguished by being without dwelling place. Arhats are distinguished by being without apprehension. Arhats are distinguished by having fully cut off the expressible and inexpressible. Why is this? Because as arhats have fully cut off the expressible and inexpressible, they are free from designation. Arhats are free from distinctions concerning places.
文殊菩薩說：「尊敬的舍利弗，阿羅漢沒有住處。為什麼呢？因為如果連阿羅漢都不存在，那麼阿羅漢會住在什麼地方呢？阿羅漢就是因為沒有住處而得以區別。阿羅漢因為沒有領受而得以區別。阿羅漢因為徹底斷除了可言說和不可言說而得以區別。為什麼呢？因為阿羅漢既然徹底斷除了可言說和不可言說，他們就超越了名稱標籤。阿羅漢超越了關於處所的種種區別。
1.19“They are distinguished by the unconditioned. They are without engagement. They are distinguished by the unconditioned because if arhats are unconditioned and without dwelling place, what would be the dwelling place of arhats?
1.19「他們由無為而區別。他們無所參與。他們由無為而區別，因為如果阿羅漢是無為的且無所住處，阿羅漢的住處會是什麼呢？」
“Arhats are not distinguished by name and form. Childish ordinary beings conceptualize name and form. Name and form are understood by arhats to be without conceptions and without conceptualizing. Therefore, arhats are not distinguished by name and form. Even childish beings are not apprehended. The qualities of childish beings, arhats, and arhat qualities are also not apprehended. At the time they are not apprehended, they are not conceived. They are not dealt with. [F.269.a] Without being dealt with, they are unelaborated and peaceful.
「阿羅漢不以名色而得區別。凡夫俗人執著名色。阿羅漢理解名色乃無概念、無執著。因此，阿羅漢不以名色而得區別。即使凡夫俗人也不被認識。凡夫俗人的特質、阿羅漢以及阿羅漢的特質也都不被認識。當它們不被認識時，就不被構想。它們不被處理。不被處理時，它們就是無分別的、寂靜的。」
1.20“One does not accept their ‘existence,’ nor does one accept their ‘nonexistence.’ One also does not accept that they are both existent while existing and nonexistent while not existing. Nor does one accept that they are neither existent nor nonexistent. When one does not accept any of these, there is no apprehension. Being free from all apprehensions—without thought and free from thought—we speak of one who dwells in the quality of spiritual practice by way of being without dwelling place .”
1.20「人們既不認可它們『存在』，也不認可它們『不存在』。人們也不認可它們既存在又不存在。人們也不認可它們既非存在也非不存在。當人們不認可這些時，就沒有執著。離開一切執著——無思無想，遠離思想——我們說這樣的人通過沒有住處而住在清淨行的品質中。」
1.21Once this teaching had been explained by the youthful Mañjuśrī, the five hundred monks of the retinue got up from their seats saying, “We do not see the youthful Mañjuśrī. We do not hear the youthful Mañjuśrī. Any location where the youthful Mañjuśrī could dwell should be abandoned. Why is that? The youthful Mañjuśrī has shown in a blatant manner that the defilements and purifications have a single characteristic.” They thought that he had thereby said something that was not Dharma, and thinking, “How can we thus train in the doctrine that is well spoken by the Bhagavān and practice pure moral conduct?” they departed.
1.21當年輕文殊菩薩解釋完這個教法後，隨從中的五百位僧人從座位上起身說道：「我們看不到年輕文殊菩薩。我們聽不到年輕文殊菩薩。年輕文殊菩薩可能居住的任何地方都應該被捨棄。為什麼呢？年輕文殊菩薩已經明白地顯示，染污和清淨具有相同的特性。」他們認為他說的話不是法，心想：「我們怎樣才能按照薄伽梵所說的善妙教法來修習，並實踐淨行呢？」於是他們離開了。
1.22The elder Śāriputra then asked the youthful Mañjuśrī, “Mañjuśrī, do you not teach the Dharma so that sentient beings may comprehend the Dharma?”
1.22長老舍利弗就問少年文殊菩薩說：「文殊菩薩，你不是為了使眾生能夠理解法而教導法嗎？」
Mañjuśrī replied, “Yes, Honorable Śāriputra.”
文殊菩薩回答說：「是的，尊者舍利弗。」
1.23Śāriputra said, “Having arisen from their seats, those five hundred monks have spoken disparagingly and unpleasantly, and they have departed.”
1.23舍利弗說：「那五百位比丘從座位上起身，說出了貶抑和不悅的言語，然後就離開了。」
“Honorable Śāriputra, it is good,” said Mañjuśrī, “it is good that those five hundred monks said, ‘We do not see the youthful Mañjuśrī. We do not hear the youthful Mañjuśrī. Any location where youthful Mañjuśrī could dwell should be abandoned. Śāriputra, [F.269.b] the words of these monks are well spoken. Why is that? Because the youthful Mañjuśrī does not exist and cannot be apprehended. That which does not exist and cannot be apprehended cannot be seen and cannot be heard. Any location where the youthful Mañjuśrī could dwell should be abandoned. Why is that? Because, since the youthful Mañjuśrī does not exist and cannot be apprehended, any place he could dwell also does not exist and cannot be apprehended. And one should not try to rely on what does not exist and cannot be apprehended.”
文殊菩薩說道：「尊敬的舍利弗，很好，那五百位比丘說『我們看不到年輕的文殊菩薩。我們聽不到年輕的文殊菩薩。文殊菩薩可能停留的任何地方都應該放棄。』舍利弗，這些比丘的話說得很好。為什麼呢？因為年輕的文殊菩薩不存在，無法被認知。不存在、無法被認知的東西既看不到，也聽不到。文殊菩薩可能停留的任何地方都應該放棄。為什麼呢？因為，既然年輕的文殊菩薩不存在、無法被認知，那麼他可能停留的任何地方也就不存在、無法被認知。人們不應該試圖依賴那些不存在、無法被認知的東西。」
1.24When those five hundred monks had heard this teaching by the youthful Mañjuśrī, they again returned to their places and said the following words to the youthful Mañjuśrī: “Mañjuśrī, why do we not understand what you just taught?”
1.24那五百位比丘聽到文殊菩薩所說的教法後，又回到原來的座位，對文殊菩薩說出以下的話：「文殊菩薩，為什麼我們不能理解你剛才所教導的內容？」
Mañjuśrī replied, “This is good, monks, this is good. Such are the activities of the Teacher’s hearers. In this regard, monks, there is nothing to comprehend and there is nothing to cognize. Why is this? Because this realm of reality is the very state of dwelling in the manner of being without dwelling place. That which is the realm of reality is not a realm. That which does not exist and cannot be apprehended is also immovable and without death and rebirth. That which is immovable and without death and rebirth is not something comprehensible. It is not something cognizable. Those who are without the vain imaginings of comprehension and cognition are called hearers of the Teacher. They are called those who have attained the supreme , leaders , and those worthy of offerings .”
文殊菩薩回答說：「善哉，諸比丘，善哉。這正是導師弟子們的活動。在這方面，諸比丘，沒有什麼可以領悟，也沒有什麼可以認知。為什麼呢？因為這個法界就是無住之處的住居方式。作為法界的東西不是法界。不存在且無法被把握的東西也是不動搖的，不經歷死亡和轉生。不動搖且不經歷死亡和轉生的東西是無法被領悟的。它無法被認知。那些沒有領悟和認知的虛妄想像的人被稱為導師的弟子。他們被稱為證得至高無上者、領袖者，以及應受供養者。」
1.25Upon explaining this teaching, among the five hundred monks the minds of four hundred monks were liberated from the pollutions without any further clinging. The minds of one hundred monks grew increasingly disturbed, and their bodily existences and mental states were plunged into the great hell of Howling.
1.25在講解了這個教法之後，在五百位比丘中，有四百位比丘的心靈從煩惱中解脫，不再有任何執著。有一百位比丘的心變得越來越混亂，他們的身體存在和精神狀態陷入了大叫喚地獄中。
1.26Venerable Śāriputra then said to the youthful Mañjuśrī, “Mañjuśrī, [F.270.a] I am shocked that one hundred monks have all gone to ruin because you did not teach a Dharma that protects sentient beings.”
1.26尊者舍利弗對文殊菩薩說：「文殊菩薩，我很震驚，因為一百位僧人都毀滅了，這是因為你沒有教導能保護眾生的法。」
Thereupon the Bhagavān replied to the elder Śāriputra, “Śāriputra, do not say such things. Why? Śāriputra, those one hundred monks will come into contact with the great hell of Howling for only a moment, and they will then take rebirth together among the gods of Tuṣita heaven. Śāriputra, if these monks had not heard this Dharma discourse, they would undoubtedly have gone to hell, and having exhausted their karma, some would have taken rebirth as humans. But since they have relied upon this Dharma discourse, even those deeds that would cause other beings to experience hell for an eon will, for them, cause that experience for only a short while. Therefore, Śāriputra, those one hundred monks will be included among the initial hearers of the tathāgata Maitreya and become arhats who have exhausted their pollutions. Since that is so, Śāriputra, for this Dharma discourse to be heard by those who have doubt is excellent indeed, in a way that is not the case for the attainment of the four meditative concentrations, in a way that is not the case for the four immeasurables, and in a way that is not the case for the cultivation of the four formless attainments. Why is that? Because without hearing such a Dharma discourse, one will not be liberated from cyclic existence, nor will one be liberated from birth, ageing, sickness, death, sorrow, lamentation, suffering, sadness, and agitation.”
薄伽梵就回答長老舍利弗說：「舍利弗，你不要這樣說。為什麼呢？舍利弗，那一百位比丘只會在號叫大地獄中停留片刻，之後他們就會一起轉生到兜率天的天神之中。舍利弗，如果這些比丘沒有聽到這部法語，他們必然會墮入地獄，業報窮盡後，有些會轉生為人。但因為他們依靠了這部法語，即使是那些會導致其他眾生在地獄中受苦一劫的業行，對於他們來說，也只會導致短暫的體驗。因此，舍利弗，那一百位比丘將被列入彌勒如來最初的聽法者之中，成為已經窮盡污穢的阿羅漢。既然如此，舍利弗，這部法語被有疑惑的人聽聞是極其殊勝的，不同於證得四禪的方式，不同於四無量心的方式，也不同於修習四無色定的方式。為什麼呢？因為不聽聞這樣的法語，人就不會從輪迴中解脫，也不會從生老病死、憂愁、哀嘆、苦受、悲傷和煩惱中解脫。」
1.27The venerable Śāriputra then said to the youthful Mañjuśrī, “Mañjuśrī, it is amazing how you have matured sentient beings through your eloquent explanation of this Dharma discourse.”
1.27尊者舍利弗隨後對年輕的文殊菩薩說：「文殊菩薩，你透過對這部法語的雄辯闡說，引導成熟眾生，這真是令人驚歎啊。」
“Honorable Śāriputra,” replied Mañjuśrī, “the true nature does not diminish, nor does it increase. The realm of reality does not diminish [F.270.b], nor does it increase. The realm of sentient beings does not diminish, nor does it increase. They are not defiled, nor are they purified. Why is this? Because these things do not exist and cannot be apprehended. They are nothing at all, as they amount to nothing but mere conventions. They are not caused by anything at all. They do not dwell anywhere at all and are without dwelling place. Honorable Śāriputra, that which is uncurtailed in this way is awakening. Awakening is liberation. Liberation is nonconceptual. The nonconceptual is unfabricated and immutable. The unfabricated and immutable is wholly beyond suffering.”
文殊菩薩回答道：「尊敬的舍利弗，真如不減也不增。法界不減也不增。眾生界不減也不增。它們既不被污染，也不被淨化。為什麼呢？因為這些東西不存在，無法被認識。它們根本不是什麼，只不過是習慣上的假名而已。它們不由任何因緣所造成。它們不住在任何地方，也沒有住處。尊敬的舍利弗，以這種方式不受限制的，就是覺悟。覺悟就是解脫。解脫是無念。無念是無作且不變的。無作且不變的，完全超越了苦。」
1.28Thereupon, the Bhagavān said to the elder Śāriputra, “Śāriputra, it is just as the youthful Mañjuśrī has taught. True nature does not diminish, nor does it increase. The realm of reality also does not diminish, nor does it increase. The realm of sentient beings does not diminish, nor does it increase. It is not defiled, nor is it purified. Why is this? Because these things do not exist and cannot be apprehended. They are nothing at all, as they amount to nothing more than mere conventions. They are not caused by anything at all. They do not dwell anywhere at all and are without dwelling place.”
1.28於是薄伽梵對長老舍利弗說：「舍利弗，就如青年文殊菩薩所教導的那樣。真如既不減少，也不增加。法界也既不減少，也不增加。眾生界既不減少，也不增加。既不被污染，也不被淨化。為什麼呢？因為這些事物不存在，無法被認知。它們根本什麼都不是，只是純粹的概念設定而已。它們不由任何東西引起。它們不住於任何地方，沒有住處。」
1.29At that time, the Bhagavān uttered these verses:
1.29那時，薄伽梵說了這些偈頌：
1.40When this Dharma discourse had been explained, one hundred thousand living beings purified the Dharma eye with regard to dharmas so that it was dustless and stainless. The minds of five hundred monks were liberated from the pollutions without any further clinging. Eighty thousand gods belonging to the form realm generated the mind set on unexcelled, perfectly complete awakening. The Bhagavān predicted that they would all realize unexcelled, perfectly complete awakening in the eon called Star-like and that all of them would then bear the same name: the tathāgata, arhat, perfectly complete buddha Flower. When the Bhagavān had said this, the youthful Mañjuśrī, the venerable Śāriputra, and the world with its gods, humans, asuras, and gandharvas [F.271.b] rejoiced and praised the proclamation of the Bhagavān.
1.40當這個法語被闡述時，十萬個眾生以無塵無垢的法眼淨化了對法的認知。五百位僧人的心意從各種污染中得到解脫，不再有任何執著。八萬位來自色界的天神生起了追求無上正等覺的心。薄伽梵預言他們都將在名為「星光」的劫中實現無上正等覺，並且他們都將擁有相同的名號：如來、阿羅漢、究竟佛花。當薄伽梵說完這番話時，青年文殊菩薩、尊者舍利弗，以及包括天神、人類、阿修羅和乾闥婆的世界都為薄伽梵的宣說而歡喜讚歎。
1.41This concludes The Noble Mahāyāna Sūtra “The Dwelling Place of Mañjuśrī.”
1.41（結尾）