English
English version: When practicing prajnaparamita (the perfection of wisdom), one should not be attached to bondage or liberation, and one should not see any difference among ordinary beings and even practitioners of the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). This is the practice of prajnaparamita. The Buddha said to Manjusri (the symbol of wisdom), 'How many Buddhas have you already made offerings to?' Manjusri replied, 'I and all the Buddhas are like illusions, there is no concept of offerer and receiver of offerings.' The Buddha said to Manjusri, 'Can you now not abide in the Buddha-yana (the path to Buddhahood)?' Manjusri replied, 'According to my thinking, there is no dharma to be attained, so how can one abide in the Buddha-yana?' The Buddha said, 'Manjusri! Have you not attained the Buddha-yana?' Manjusri replied, 'The so-called Buddha-yana is just a name, it is neither attainable nor visible. How can I attain it?' The Buddha said, 'Manjusri! Have you attained unimpeded wisdom?' Manjusri replied, 'I am already unimpeded, so how can I use unimpededness to attain unimpededness?' The Buddha said, 'Do you sit on the bodhimanda (the place of enlightenment)?' Manjusri replied, 'All the Tathagatas do not sit on the bodhimanda, so how can I sit on the bodhimanda alone today? Why? Because I see that all dharmas abide in tathata (suchness).' The Buddha said, 'What is called tathata?' Manjusri replied, 'The view of self (satkayadristi, the view of a real self) and so on are tathata.' The Buddha said, 'Why is the view of self tathata?' Manjusri replied, 'The view of self is like an illusion, neither real nor unreal, neither coming nor going, both self and not-self, this is called tathata.' Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'World Honored One! If one thoroughly understands this truth, one is called a bodhisattva-mahasattva (a great bodhisattva). Why? Because upon hearing such profound aspects of prajnaparamita, one's mind will not be startled, will not retreat, will not be discouraged, and will not regret.' Maitreya Bodhisattva (the future Buddha) said to the Buddha, 'World Honored One! Hearing such prajnaparamita, possessing the aspects of dharma, is close to the seat of the Buddha. Why? Because the Tathagata has already awakened to this aspect of dharma.' Manjusri said to the Buddha, 'World Honored One! Hearing such profound prajnaparamita, --------------------------------------------------------------------------------
Chinese
能不惊不怖，不没不悔，当知此人即是见佛。” 尔时复有无相优婆夷白佛言：“世尊！凡夫法、声闻法、辟支佛法、佛法，是诸法皆无相。是故于所从闻般若波罗蜜，皆不惊不怖，不没不悔。何以故？一切诸法本无相故。” 佛告舍利弗：“善男子、善女人，若闻如是甚深般若波罗蜜，心得决定，不惊不怖，不没不悔。当知是人，即住不退转地。若人闻是甚深般若波罗蜜，不惊不怖，信乐听受，欢喜不厌。是即具足檀波罗蜜、尸波罗蜜、羼提波罗蜜、毗梨耶波罗蜜、禅波罗蜜、般若波罗蜜，亦能为他显示分别，如说修行。” 佛告文殊师利：“汝观何义为得阿耨多罗三藐三菩提？住阿耨多罗三藐三菩提？”文殊师利言：“我无得阿耨多罗三藐三菩提，我不住佛乘，云何当得阿耨多罗三藐三菩提？如我所说，即菩提相。” 佛赞文殊师利言：“善哉，善哉！汝能于是甚深法中巧说斯义。汝于先佛久种善根，以无相法净修梵行。” 文殊师利言：“若见有相则言无相，我今不见有相亦不见无相，云何而言以无相法净修梵行？” 佛告文殊师利：“汝见声闻戒耶？”答曰：“见。” 佛言：“汝云何见？”文殊师利言：“我不作凡夫见不作圣人见，不作学见不作无学见，不作 现代汉语译本 ‘能够不惊慌，不恐惧，不沉沦，不后悔，应当知道这个人就是见到佛了。’ 当时，又有一位无相优婆夷（在家女居士）对佛说：‘世尊！凡夫的法、声闻（听闻佛法而修行的人）的法、辟支佛（独自觉悟的人）的法、佛的法，这些法都是无相的。因此，对于所听闻的般若波罗蜜（以智慧到达彼岸的方法），都不惊慌，不恐惧，不沉沦，不后悔。为什么呢？因为一切诸法本来就没有相。’ 佛告诉舍利弗（佛陀的十大弟子之一）：‘善男子、善女人，如果听闻这样甚深的般若波罗蜜，内心能够坚定，不惊慌，不恐惧，不沉沦，不后悔。应当知道这个人，就安住在不退转的地位。如果有人听闻这甚深的般若波罗蜜，不惊慌，不恐惧，信受乐意听闻，欢喜而不厌倦。这个人就具足了檀波罗蜜（布施的修行）、尸波罗蜜（持戒的修行）、羼提波罗蜜（忍辱的修行）、毗梨耶波罗蜜（精进的修行）、禅波罗蜜（禅定的修行）、般若波罗蜜（智慧的修行），也能够为他人显示分别，如所说的那样修行。’ 佛告诉文殊师利（智慧第一的菩萨）：‘你认为以什么意义才能得到阿耨多罗三藐三菩提（无上正等正觉）？安住在阿耨多罗三藐三菩提？’文殊师利说：‘我没有得到阿耨多罗三藐三菩提，我不执着于佛乘，又怎么能得到阿耨多罗三藐三菩提呢？就像我所说的，这就是菩提的相。’ 佛赞叹文殊师利说：‘说得好，说得好！你能够在这甚深的法中巧妙地说出这个意义。你于过去的佛那里早已种下善根，以无相的法清净地修持梵行。’ 文殊师利说：‘如果见到有相就说无相，我现在既没有见到有相也没有见到无相，又怎么能说以无相的法清净地修持梵行呢？’ 佛告诉文殊师利：‘你见到声闻的戒律吗？’回答说：‘见到。’ 佛说：‘你是如何见到的？’文殊师利说：‘我不以凡夫的见解去看，不以圣人的见解去看，不以有学的见解去看，不以无学的见解去看，不以...
English
English version 'If one can be without alarm or fear, without sinking or regret, know that this person has seen the Buddha.' At that time, there was also an Upasika (female lay practitioner) named Anabhilapa who said to the Buddha: 'World Honored One! The Dharma of ordinary beings, the Dharma of Sravakas (those who hear and practice the Dharma), the Dharma of Pratyekabuddhas (those who awaken on their own), and the Dharma of Buddhas, all these Dharmas are without characteristics. Therefore, regarding the Prajnaparamita (the perfection of wisdom) that is heard, one is neither alarmed nor afraid, neither sinks nor regrets. Why? Because all Dharmas are originally without characteristics.' The Buddha said to Sariputra (one of the Buddha's ten great disciples): 'Good man, good woman, if upon hearing such profound Prajnaparamita, the mind becomes resolute, without alarm or fear, without sinking or regret, know that this person dwells in the stage of non-retrogression. If a person hears this profound Prajnaparamita, without alarm or fear, with faith and joy, and without weariness, this person has perfected the Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of diligence), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom), and can also explain and teach others, practicing as taught.' The Buddha said to Manjusri (the Bodhisattva of wisdom): 'What do you consider to be the meaning of attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment)? And what is it to dwell in Anuttara-samyak-sambodhi?' Manjusri said: 'I have not attained Anuttara-samyak-sambodhi, I do not abide in the Buddha vehicle, how then can I attain Anuttara-samyak-sambodhi? As I have spoken, this is the characteristic of Bodhi.' The Buddha praised Manjusri, saying: 'Excellent, excellent! You are able to skillfully explain this meaning in this profound Dharma. You have long planted good roots with past Buddhas, and have purely cultivated Brahma-caryā (pure conduct) with the Dharma of no characteristics.' Manjusri said: 'If one sees characteristics, then one speaks of no characteristics. Now I see neither characteristics nor no characteristics, how can it be said that I have purely cultivated Brahma-caryā with the Dharma of no characteristics?' The Buddha said to Manjusri: 'Do you see the precepts of the Sravakas?' He replied: 'I see them.' The Buddha said: 'How do you see them?' Manjusri said: 'I do not see them with the view of an ordinary being, nor with the view of a sage, nor with the view of a learner, nor with the view of one who has completed learning, nor with... --------------------------------------------------------------------------------
Chinese
大见不作小见，不作调伏见不作不调伏见，非见非不见。” 舍利弗语文殊师利言：“汝今如是观声闻乘，若观佛乘，当复云何？”文殊师利言：“不见菩提法，不见修行菩提及证菩提者。” 舍利弗语文殊师利言：“云何名佛？云何观佛？”文殊师利言：“云何为我？”舍利弗言：“我者但有名字，名字相空。” 文殊师利言：“如是，如是！如我但有名字，佛亦但有名字。名字相空，即是菩提，不以名字而求菩提。菩提之相，无言无说。何以故？言说菩提，二俱空故。 “复次，舍利弗！汝问：‘云何名佛？云何观佛？’者，不生不灭，不来不去，非名非相，是名为佛。如自观身实相，观佛亦然，唯有智者乃能知耳，是名观佛。” 尔时舍利弗白佛言：“世尊！如文殊师利所说般若波罗蜜，非初学菩萨所能了知。”文殊师利言：“非但初学菩萨所不能知，及诸二乘所作已办者亦未能了知。如是说法，无能知者。何以故？菩提之相，实无有法而可知故，无见无闻，无得无念，无生无灭，无说无听。如是菩提性相空寂，无证无知，无形无相，云何当有得菩提者。” 舍利弗语文殊师利言：“佛于法界，不证阿耨多罗三藐三菩提耶？”文殊师利言：“不也，舍利弗！何以故？世尊 现代汉语译本：不执着于大见，不执着于小见，不执着于调伏的见解，不执着于不调伏的见解，既不是见也不是不见。 舍利弗问文殊师利说：‘你这样观察声闻乘，如果观察佛乘，又会如何呢？’文殊师利说：‘看不到菩提法，看不到修行菩提的人，也看不到证得菩提的人。’ 舍利弗问文殊师利说：‘什么叫做佛？如何观察佛？’文殊师利反问道：‘什么叫做我？’舍利弗说：‘我只是一个名字，名字的相是空性的。’ 文殊师利说：‘是的，是的！正如我只是一个名字，佛也只是一个名字。名字的相是空性的，这就是菩提，不能通过名字来寻求菩提。菩提的相，无法用言语表达。为什么呢？因为用言语表达菩提，两者都是空性的。’ ‘再者，舍利弗！你问：‘什么叫做佛？如何观察佛？’，佛是不生不灭，不来不去，非名非相，这就是佛。如同自己观察自身实相一样，观察佛也是如此，只有有智慧的人才能明白，这叫做观察佛。’ 这时，舍利弗对佛说：‘世尊！像文殊师利所说的般若波罗蜜，不是初学菩萨所能理解的。’文殊师利说：‘不仅初学菩萨不能理解，那些已经成就的二乘人也不能理解。这样的说法，没有人能够理解。为什么呢？因为菩提的相，实际上没有任何法可以被认知，没有见，没有闻，没有得，没有念，没有生，没有灭，没有说，没有听。这样的菩提，其自性是空寂的，没有证悟，没有认知，没有形状，没有相貌，怎么会有得到菩提的人呢？’ 舍利弗问文殊师利说：‘佛在法界中，没有证得阿耨多罗三藐三菩提（无上正等正觉）吗？’文殊师利说：‘不是的，舍利弗！为什么呢？世尊（佛）’
English
English version: Not adhering to the view of the great, not adhering to the view of the small, not adhering to the view of taming, not adhering to the view of not taming, neither view nor non-view. Sariputra asked Manjusri, 'You observe the Sravaka Vehicle in this way, but if you observe the Buddha Vehicle, what would it be like?' Manjusri said, 'One does not see the Dharma of Bodhi, one does not see the one who practices Bodhi, nor does one see the one who attains Bodhi.' Sariputra asked Manjusri, 'What is called a Buddha? How does one observe a Buddha?' Manjusri asked back, 'What is called 'I'?' Sariputra said, 'The 'I' is just a name, and the nature of the name is empty.' Manjusri said, 'Yes, yes! Just as 'I' is just a name, so is 'Buddha' just a name. The nature of the name is empty, and this is Bodhi. One cannot seek Bodhi through a name. The nature of Bodhi cannot be expressed in words. Why? Because expressing Bodhi in words, both are empty.' 'Furthermore, Sariputra! You asked, 'What is called a Buddha? How does one observe a Buddha?' A Buddha is neither born nor dies, neither comes nor goes, neither name nor form, this is called a Buddha. Just as one observes the true nature of oneself, so does one observe a Buddha. Only the wise can understand this, and this is called observing a Buddha.' At that time, Sariputra said to the Buddha, 'World Honored One! The Prajna Paramita spoken by Manjusri is not something that a beginner Bodhisattva can understand.' Manjusri said, 'Not only can beginner Bodhisattvas not understand, but those who have already accomplished the two vehicles cannot understand either. Such a teaching, no one can understand. Why? Because the nature of Bodhi, in reality, has no Dharma that can be known, no seeing, no hearing, no attaining, no thought, no birth, no death, no speaking, no listening. Such is the nature of Bodhi, empty and still, without realization, without knowledge, without form, without appearance, how can there be one who attains Bodhi?' Sariputra asked Manjusri, 'Does the Buddha not attain Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment) in the Dharma Realm?' Manjusri said, 'No, Sariputra! Why? The World Honored One (Buddha)' --------------------------------------------------------------------------------