Chinese
法耶？”文殊师利言：“欲使如来得不思议法，而于诸法无成就者。” 佛告文殊师利：“汝欲使如来说法教化耶？”文殊师利白佛言：“我欲使如来说法教化，而是说及听者皆不可得。何以故？住法界故。法界、众生，无差别相。” 佛告文殊师利：“汝欲使如来为无上福田耶？”文殊师利言：“如来是无尽福田，是无尽相，无尽相即无上福田。非福田非不福田，是名福田。无有明闇生灭等相，是名福田。若能如是解福田相，深植善种，亦无增减。” 佛告文殊师利：“云何植种，不增不减。”文殊师利言：“福田之相，不可思议。若人于中如法修善，亦不可思议。如是植种，名无增无减，亦是无上最胜福田。” 尔时大地以佛神力，六种震动，现无常相。一万六千人皆得无生法忍，七百比丘、三千优婆塞、四万优婆夷、六十亿那由他六欲诸天，远尘离垢，于诸法中得法眼净。◎ 文殊师利所说摩诃般若波罗蜜经卷上 大正藏第 08 册 No. 0232 文殊师利所说摩诃般若波罗蜜经 文殊师利所说摩诃般若波罗蜜经卷下 梁扶南国三藏曼陀罗仙译 尔时阿难从座而起，偏袒右肩，右膝着地，白佛言：“世尊！何因缘故，如是大地六种震动？”佛告阿 现代汉语译本 ‘法是这样的吗？’文殊师利说：‘想要让如来获得不可思议的法，却在一切法中没有成就。’ 佛告诉文殊师利：‘你想要让如来说法教化吗？’文殊师利对佛说：‘我想要让如来说法教化，但是说法的人和听法的人都是不可得的。为什么呢？因为安住在法界之中。法界和众生，没有差别相。’ 佛告诉文殊师利：‘你想要让如来成为无上的福田吗？’文殊师利说：‘如来是无尽的福田，是无尽的相，无尽的相就是无上的福田。不是福田也不是非福田，这叫做福田。没有光明和黑暗、生和灭等相，这叫做福田。如果能够这样理解福田的相，深深地种下善的种子，也不会有增加或减少。’ 佛告诉文殊师利：‘怎样种下种子，才能不增加也不减少呢？’文殊师利说：‘福田的相，是不可思议的。如果有人在其中如法修行善事，也是不可思议的。这样种下种子，叫做没有增加也没有减少，也是无上最殊胜的福田。’ 这时，大地因为佛的神力，发生了六种震动，显现出无常的相。一万六千人都获得了无生法忍（对诸法不生不灭的真理的领悟），七百比丘、三千优婆塞（在家男居士）、四万优婆夷（在家女居士）、六十亿那由他（极大的数字）六欲诸天，都远离了尘垢，在一切法中获得了法眼净（清净的智慧之眼）。 《文殊师利所说摩诃般若波罗蜜经》卷上 大正藏第 08 册 No. 0232 《文殊师利所说摩诃般若波罗蜜经》 《文殊师利所说摩诃般若波罗蜜经》卷下 梁扶南国三藏曼陀罗仙译 这时，阿难从座位上站起来，袒露右肩，右膝跪地，对佛说：‘世尊！是什么因缘，使得大地发生这样的六种震动？’佛告诉阿难：
English
English version 'Is the Dharma thus?' Manjushri said, 'Wishing to enable the Tathagata to attain inconceivable Dharma, yet in all Dharmas there is no attainment.' The Buddha said to Manjushri, 'Do you wish the Tathagata to preach and teach?' Manjushri said to the Buddha, 'I wish the Tathagata to preach and teach, but both the speaker and the listener are unattainable. Why? Because they abide in the Dharmadhatu (the realm of Dharma). The Dharmadhatu and sentient beings have no differentiating characteristics.' The Buddha said to Manjushri, 'Do you wish the Tathagata to be the supreme field of merit?' Manjushri said, 'The Tathagata is an inexhaustible field of merit, is an inexhaustible characteristic, and the inexhaustible characteristic is the supreme field of merit. It is neither a field of merit nor not a field of merit; this is called a field of merit. There are no characteristics such as light and darkness, birth and death; this is called a field of merit. If one can understand the characteristics of the field of merit in this way, and deeply plant good seeds, there will be neither increase nor decrease.' The Buddha said to Manjushri, 'How does one plant seeds without increase or decrease?' Manjushri said, 'The characteristics of the field of merit are inconceivable. If one cultivates good deeds within it according to the Dharma, it is also inconceivable. Planting seeds in this way is called neither increase nor decrease, and it is also the supreme and most excellent field of merit.' At that time, the earth, by the Buddha's divine power, shook in six ways, manifesting the characteristic of impermanence. Sixteen thousand people all attained the 'unborn dharma-kshanti' (acceptance of the truth of non-origination), seven hundred Bhikshus (monks), three thousand Upasakas (male lay devotees), forty thousand Upasikas (female lay devotees), and sixty billion nayutas (a very large number) of the six desire heavens, all were freed from defilement and attained the pure Dharma eye in all Dharmas. 'The Sutra of the Great Perfection of Wisdom Spoken by Manjushri', Volume One Taisho Tripitaka Volume 08, No. 0232, 'The Sutra of the Great Perfection of Wisdom Spoken by Manjushri' 'The Sutra of the Great Perfection of Wisdom Spoken by Manjushri', Volume Two Translated by Tripitaka Master Mandalasena of Funan, Liang Dynasty At that time, Ananda rose from his seat, bared his right shoulder, knelt on his right knee, and said to the Buddha, 'World Honored One! What is the cause and condition that the earth has shaken in six ways?' The Buddha said to Ananda: --------------------------------------------------------------------------------
Chinese
难：“我说福田无差别相，故现斯瑞。往昔诸佛亦于此处，作如是说福田之相，利益众生，一切世界六种震动。” 舍利弗白佛言：“世尊！文殊师利是不可思议。何以故！所说法相，不可思议。” 佛告文殊师利：“如是，如是！如舍利弗言，汝之所说实不可思议。”文殊师利白佛言：“世尊！不可思议不可说，思议亦不可说。如是思议不思议性俱不可说。一切声相，非思议亦非不可思议。” 佛言：“汝入不思议三昧耶？”文殊师利言：“不也，世尊！我即不思议，不见有心能思议者。云何而言入不思议三昧？我初发心欲入是定，而今思惟，实无心相而入三昧。如人学射，久习则巧，后虽无心，以久习故，箭发皆中。我亦如是，初学不思议三昧，系心一缘，若久习成就，更无心想，恒与定俱。” 舍利弗语文殊师利言：“更有胜妙寂灭定不？”文殊师利言：“若有不思议定者，汝可问言：‘更有寂灭定不？’如我意解，不可思议定尚不可得，云何问有寂灭定乎？” 舍利弗言：“不可思议定不可得耶？” 文殊师利言：“思议定者，是可得相；不可思议定者，不可得相。一切众生实成就不思议定。何以故？一切心相即非心故，是名不思议定。是故一切众生相及不思议三昧相 现代汉语译本：难陀（Nanda）说：‘我说福田（merit field）没有差别之相，所以才显现这样的祥瑞。过去诸佛也在这里，这样宣说福田之相，利益众生，一切世界都发生六种震动。’ 舍利弗（Sariputra）对佛说：‘世尊！文殊师利（Manjusri）真是不可思议。为什么呢？他所说的法相，是不可思议的。’ 佛告诉文殊师利：‘是的，是的！正如舍利弗所说，你所说的确实不可思议。’文殊师利对佛说：‘世尊！不可思议是不可说的，思议也是不可说的。这样，思议和不思议的性质都是不可说的。一切声音的相，既不是思议，也不是不可思议。’ 佛问：‘你入于不思议三昧（samadhi of inconceivable）了吗？’文殊师利说：‘没有，世尊！我本身就是不思议的，没有看到有能思议的心。怎么能说入于不思议三昧呢？我最初发心想要入这个禅定，现在思考，实际上没有心相而入三昧。就像人学射箭，练习久了就熟练了，之后即使没有刻意用心，因为长久练习的缘故，箭发出去都能射中。我也是这样，最初学习不思议三昧，把心专注于一个目标，如果长久练习成就了，就没有了心想，恒常与禅定同在。’ 舍利弗问文殊师利：‘还有比这更殊胜的寂灭定（Nirvana samadhi）吗？’文殊师利说：‘如果有不思议定，你就可以问：‘还有寂灭定吗？’依我理解，不思议定尚且不可得，怎么能问有没有寂灭定呢？’ 舍利弗说：‘不思议定是不可得的吗？’ 文殊师利说：‘思议定，是有可得之相；不思议定，是不可得之相。一切众生实际上都成就了不思议定。为什么呢？一切心相即非心，这就是不思议定。所以一切众生的相和不思议三昧的相，都是不可得的。’
English
English version: Nanda said, 'I speak of the merit field (punya-ksetra) as having no differentiated characteristics, hence this auspicious sign appears. In the past, all Buddhas also spoke of the characteristics of the merit field in this place, benefiting sentient beings, and all worlds experienced six kinds of earth tremors.' Sariputra said to the Buddha, 'World Honored One! Manjusri is truly inconceivable. Why is that? The Dharma characteristics he speaks of are inconceivable.' The Buddha said to Manjusri, 'It is so, it is so! As Sariputra said, what you speak of is indeed inconceivable.' Manjusri said to the Buddha, 'World Honored One! The inconceivable is unspeakable, and the conceivable is also unspeakable. Thus, both the nature of the conceivable and the inconceivable are unspeakable. All sound characteristics are neither conceivable nor inconceivable.' The Buddha asked, 'Have you entered the samadhi of the inconceivable (acintya-samadhi)?' Manjusri said, 'No, World Honored One! I myself am inconceivable, and I do not see a mind that can conceive. How can it be said that I have entered the samadhi of the inconceivable? When I first aspired to enter this concentration, I now contemplate that there is actually no mind-characteristic when entering samadhi. It is like a person learning archery, who becomes skilled through long practice. Later, even without conscious effort, the arrows hit the target because of long practice. I am also like this. When I first learned the samadhi of the inconceivable, I focused my mind on one object. If I achieve it through long practice, there is no more mental thought, and I am constantly with samadhi.' Sariputra asked Manjusri, 'Is there a more supreme Nirvana samadhi (Nirvana-samadhi)?' Manjusri said, 'If there is an inconceivable samadhi, you can ask, 'Is there a Nirvana samadhi?' As I understand it, the inconceivable samadhi is not attainable, so how can one ask if there is a Nirvana samadhi?' Sariputra said, 'Is the inconceivable samadhi unattainable?' Manjusri said, 'The conceivable samadhi has an attainable characteristic; the inconceivable samadhi has an unattainable characteristic. All sentient beings have actually achieved the inconceivable samadhi. Why is that? All mind-characteristics are not mind, and this is called the inconceivable samadhi. Therefore, the characteristics of all sentient beings and the characteristics of the inconceivable samadhi are unattainable.' -------------------------------------------------------------------------------- ，等无分别。”
Chinese
佛赞文殊师利言：“善哉，善哉！汝于诸佛久殖善根，净修梵行，乃能演说甚深三昧。汝今安住如是般若波罗蜜中。” 文殊师利言：“若我住般若波罗蜜中，能作是说，即是有想，便住我想。若住有想、我想中者，般若波罗蜜便有处所。般若波罗蜜若住于无，亦是我想，亦名处所。离此二处，住无所住，如诸佛住，安处寂灭非思议境界。如是不思议，名般若波罗蜜住处。般若波罗蜜处，一切法无相，一切法无作。般若波罗蜜即不思议，不思议即法界，法界即无相，无相即不思议，不思议即般若波罗蜜。般若波罗蜜、法界。无二无别。无二无别即法界，法界即无相，无相即般若波罗蜜界。般若波罗蜜界即不思议界，不思议界即无生无灭界，无生无灭界即不思议界。” 文殊师利言：“如来界及我界，即不二相。如是修般若波罗蜜者则不求菩提。何以故？菩提相离，即是般若波罗蜜故。世尊！若知我相而不可着，无知无著是佛所知。不可思议无知无著，即佛所知。何以故？知体本性无所有相。云何能转法界？若知本性无体无著者，即名无物。若无有物，是无处所，无依无住。无依无住即无生无灭，无生无灭即是有为无为功德。若如是知，则无心想。无心想者，云何当知有为无为功德 现代汉语译本：，没有分别。" 佛陀赞叹文殊师利说：“说得好啊，说得好啊！你于诸佛处早已种下深厚的善根，清净地修持梵行，才能演说如此甚深的禅定。你现在安住于这样的般若波罗蜜中吧。” 文殊师利说：“如果我安住于般若波罗蜜中，能够这样说，那就是有念想，便会执着于我相。如果执着于有念想、我相之中，般若波罗蜜便有了处所。般若波罗蜜如果执着于无，也是我相，也叫做处所。离开这两种执着，安住于无所住，如同诸佛的安住，处于寂灭不可思议的境界。像这样不可思议，就叫做般若波罗蜜的住处。般若波罗蜜的住处，一切法无相，一切法无所作为。般若波罗蜜就是不可思议，不可思议就是法界，法界就是无相，无相就是不可思议，不可思议就是般若波罗蜜。般若波罗蜜和法界，没有两个，没有分别。没有两个，没有分别就是法界，法界就是无相，无相就是般若波罗蜜界。般若波罗蜜界就是不可思议界，不可思议界就是无生无灭界，无生无灭界就是不可思议界。” 文殊师利说：“如来界和我界，就是不二之相。像这样修持般若波罗蜜的人就不会追求菩提。为什么呢？因为菩提的相是离一切相的，也就是般若波罗蜜的缘故。世尊！如果知道我相而不可执着，无知无着就是佛所知。不可思议的无知无着，就是佛所知。为什么呢？因为知道本体的本性是无所有相。怎么能转变法界呢？如果知道本性无体无执着，就叫做无物。如果没有物，就没有处所，无所依无所住。无所依无所住就是无生无灭，无生无灭就是有为无为的功德。如果像这样知道，就没有心念。没有心念的人，怎么会知道有为无为的功德呢？”
English
English version: , without any distinctions." The Buddha praised Manjushri, saying: 'Excellent, excellent! You have long planted good roots with all the Buddhas, purely cultivating Brahma-conduct, and are thus able to expound such profound samadhi. Now, abide in such Prajnaparamita.' Manjushri said: 'If I abide in Prajnaparamita and am able to say this, that is having a thought, and then I would abide in the thought of self. If one abides in having a thought, in the thought of self, then Prajnaparamita would have a location. If Prajnaparamita abides in non-existence, that is also the thought of self, and is also called a location. Apart from these two locations, abiding in no-abiding, like the Buddhas abide, dwelling in the tranquil, inconceivable realm. Such inconceivability is called the dwelling place of Prajnaparamita. In the dwelling place of Prajnaparamita, all dharmas are without characteristics, all dharmas are without action. Prajnaparamita is inconceivable, the inconceivable is the Dharmadhatu (法界, the realm of dharma), the Dharmadhatu is without characteristics, without characteristics is inconceivable, the inconceivable is Prajnaparamita. Prajnaparamita and the Dharmadhatu are not two, not separate. Not two, not separate is the Dharmadhatu, the Dharmadhatu is without characteristics, without characteristics is the realm of Prajnaparamita. The realm of Prajnaparamita is the inconceivable realm, the inconceivable realm is the realm of no-birth and no-death, the realm of no-birth and no-death is the inconceivable realm.' Manjushri said: 'The realm of the Tathagata (如来, thus-gone one) and my realm are of non-dual nature. One who cultivates Prajnaparamita in this way does not seek Bodhi (菩提, enlightenment). Why? Because the characteristic of Bodhi is detachment, which is Prajnaparamita. World Honored One! If one knows the self-characteristic but does not cling to it, non-knowing and non-clinging is what the Buddha knows. The inconceivable non-knowing and non-clinging is what the Buddha knows. Why? Because knowing the essence of the substance is without any characteristics. How can one transform the Dharmadhatu? If one knows that the essence is without substance and without clinging, that is called no-thing. If there is no thing, there is no location, no reliance, no abiding. No reliance, no abiding is no-birth and no-death, no-birth and no-death is the merit of conditioned and unconditioned. If one knows this way, then there is no thought. If there is no thought, how can one know the merit of conditioned and unconditioned?' --------------------------------------------------------------------------------