English
English version: Shariputra said to the Buddha, 'World Honored One, if one does not grasp at the arising of dharmas, this is practicing Prajna Paramita (Perfection of Wisdom). Why is that? Because all dharmas have no arising. If one does not grasp at the abiding of dharmas, this is practicing Prajna Paramita. Why is that? Because the true nature of all dharmas is such. If one does not grasp at the cessation of dharmas, this is practicing Prajna Paramita. Why is that? Because all dharmas are inherently in a state of quiescence.' 'World Honored One, if one does not grasp at form (material phenomena), this is practicing Prajna Paramita, and even if one does not grasp at consciousness, this is practicing Prajna Paramita. Why is that? Because all dharmas are like illusions, like flames, unreal and insubstantial.' 'World Honored One, if one does not grasp at the eye (visual organ), this is practicing Prajna Paramita, and even if one does not grasp at the mind (mental organ), this is practicing Prajna Paramita. If one does not grasp at form (matter) up to dharmas (concepts), does not grasp at the eye realm, ear realm, eye consciousness realm, up to not grasping at the dharma realm, mind consciousness realm, this is practicing Prajna Paramita. If one does not grasp at the desire realm, this is practicing Prajna Paramita, and even the formless realm is the same.' 'World Honored One, if one does not grasp at Dana Paramita (Perfection of Giving), this is practicing Prajna Paramita, and even if one does not grasp at Prajna Paramita (Perfection of Wisdom), this is practicing Prajna Paramita. If one does not grasp at the ten powers of the Buddha, the four fearlessnesses of the Buddha, up to the eighteen unique qualities of the Buddha, this is practicing Prajna Paramita. Why is that? Because of inner emptiness, up to the emptiness of no-dharma and dharma.' 'World Honored One, if one grasps at arising, abiding, and cessation, this is not practicing Prajna Paramita. If one grasps at the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve entrances (six sense organs and six sense objects), the eighteen realms (six sense organs, six sense objects, six consciousnesses), this is not practicing Prajna Paramita. If one grasps at the desire realm, form realm, formless realm, this is not practicing Prajna Paramita. If one grasps at Dana (giving) up to Prajna (wisdom), if one grasps at the ten powers of the Buddha up to the eighteen unique qualities of the Buddha, this is not practicing Prajna Paramita. Why is that? Because there is grasping at 'attainment'.' 'World Honored One, if a good man or good woman, upon hearing this profound Prajna Paramita, does not feel surprised, does not doubt, does not fear, and does not retreat, one should know that this person has planted deep roots of goodness with past Buddhas long ago.' Manjushri then said to the Buddha, 'World Honored One, if one does not see defiled dharmas, pure dharmas, does not see the result of birth and death' --------------------------------------------------------------------------------
Chinese
，不见涅槃果，不见佛，不见菩萨，不见缘觉，不见声闻，不见凡夫，是修般若波罗蜜。何以故？一切诸法无垢无净，乃至无凡夫故。世尊！若见垢净乃至见凡夫，非修般若波罗蜜。世尊！若见垢法差别，净法差别，乃至见佛差别，凡夫法差别，非修般若波罗蜜。何以故？般若波罗蜜无差别故。” 佛告文殊师利：“善哉，善哉！是真修行般若波罗蜜。文殊师利！汝云何供养佛？”文殊师利白佛言：“世尊！若幻人心数灭，我则供养佛。” 佛告文殊师利：“汝不住佛法耶？”文殊白佛：“佛无法可住，我云何住？” 佛告文殊师利：“若无法可得，谁有佛法？”文殊白佛言：“世尊！无有有佛法者。” 佛告文殊师利：“汝已到无所著乎？”文殊师利白佛：“无著则无到。云何世尊问已到无著？” 佛告文殊：“汝住菩提不？”文殊白佛言：“世尊！佛尚不住菩提，何况我当住菩提乎？” 佛告文殊师利：“汝何所依，作如是说？”文殊师利白佛：“我无所依作如是说。” 佛告文殊：“汝若无依，为何所说？”文殊白佛：“如是，世尊！我无所说。何以故？一切诸法无名字故。” 尔时长老舍利弗白佛言：“世尊！若菩萨摩诃萨，闻此深法，不惊疑怖畏，必定 现代汉语译本：不见到涅槃（Nirvana，佛教的最高境界）的果报，不见到佛（Buddha，觉悟者），不见到菩萨（Bodhisattva，追求觉悟的修行者），不见到缘觉（Pratyekabuddha，靠自己觉悟的人），不见到声闻（Sravaka，听闻佛法而修行的人），不见到凡夫（ordinary person），这就是在修习般若波罗蜜（Prajnaparamita，智慧的完美）。为什么呢？因为一切诸法（dharma，现象）没有垢染也没有清净，乃至没有凡夫的分别。世尊！如果见到垢染和清净的分别，乃至见到凡夫的分别，就不是在修习般若波罗蜜。世尊！如果见到垢法（impure dharma）的差别，净法（pure dharma）的差别，乃至见到佛的差别，凡夫法的差别，就不是在修习般若波罗蜜。为什么呢？因为般若波罗蜜没有差别。 佛告诉文殊师利（Manjusri，智慧的象征）说：‘好啊，好啊！这才是真正修行般若波罗蜜。文殊师利！你如何供养佛呢？’文殊师利对佛说：‘世尊！如果幻化的人心念灭尽，我就供养佛。’ 佛告诉文殊师利：‘你不住在佛法（Buddha's teachings）中吗？’文殊师利对佛说：‘佛法没有可以住的地方，我怎么能住在其中呢？’ 佛告诉文殊师利：‘如果没有法可以得到，谁会有佛法呢？’文殊师利对佛说：‘世尊！没有拥有佛法的人。’ 佛告诉文殊师利：‘你已经到达无所执著的境界了吗？’文殊师利对佛说：‘没有执著就没有到达。世尊为什么问我是否已经到达无执著的境界呢？’ 佛告诉文殊：‘你住在菩提（Bodhi，觉悟）中吗？’文殊师利对佛说：‘世尊！佛尚且不住在菩提中，何况我怎么能住在菩提中呢？’ 佛告诉文殊师利：‘你依据什么，说出这样的话？’文殊师利对佛说：‘我没有依据任何东西，才说出这样的话。’ 佛告诉文殊：‘你如果没有依据，那你在说什么呢？’文殊师利对佛说：‘是的，世尊！我没有什么可说的。为什么呢？因为一切诸法没有名字。’ 这时，长老舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著称）对佛说：‘世尊！如果菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨），听到这样甚深的佛法，不感到惊疑和恐惧，必定’
English
English version: Not seeing the fruit of Nirvana (the highest state in Buddhism), not seeing the Buddha (the awakened one), not seeing the Bodhisattva (one who seeks enlightenment), not seeing the Pratyekabuddha (one who achieves enlightenment on their own), not seeing the Sravaka (one who achieves enlightenment by hearing the teachings), not seeing the ordinary person, this is practicing Prajnaparamita (the perfection of wisdom). Why? Because all dharmas (phenomena) are without defilement and without purity, even without the distinction of ordinary people. World Honored One! If one sees the distinction between defilement and purity, even seeing the distinction of ordinary people, this is not practicing Prajnaparamita. World Honored One! If one sees the difference between impure dharmas, the difference between pure dharmas, even seeing the difference of the Buddha, the difference of ordinary people's dharmas, this is not practicing Prajnaparamita. Why? Because Prajnaparamita is without distinction. The Buddha said to Manjusri (symbol of wisdom): 'Excellent, excellent! This is truly practicing Prajnaparamita. Manjusri! How do you make offerings to the Buddha?' Manjusri said to the Buddha: 'World Honored One! If the illusory mind is extinguished, then I will make offerings to the Buddha.' The Buddha said to Manjusri: 'Do you not abide in the Buddha's teachings?' Manjusri said to the Buddha: 'The Buddha's teachings have no place to abide, how can I abide in them?' The Buddha said to Manjusri: 'If there is no dharma to be obtained, who has the Buddha's teachings?' Manjusri said to the Buddha: 'World Honored One! There is no one who possesses the Buddha's teachings.' The Buddha said to Manjusri: 'Have you reached the state of non-attachment?' Manjusri said to the Buddha: 'Without attachment, there is no reaching. Why does the World Honored One ask if I have reached the state of non-attachment?' The Buddha said to Manjusri: 'Do you abide in Bodhi (enlightenment)?' Manjusri said to the Buddha: 'World Honored One! Even the Buddha does not abide in Bodhi, how could I abide in Bodhi?' The Buddha said to Manjusri: 'What do you rely on to speak like this?' Manjusri said to the Buddha: 'I do not rely on anything to speak like this.' The Buddha said to Manjusri: 'If you have no reliance, what are you speaking about?' Manjusri said to the Buddha: 'Yes, World Honored One! I have nothing to speak about. Why? Because all dharmas have no names.' At that time, the elder Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One! If a Bodhisattva-Mahasattva (a great Bodhisattva), upon hearing this profound dharma, does not feel surprised, doubtful, or fearful, they are certainly' -------------------------------------------------------------------------------- 得近阿耨多罗三藐三菩提不？”
Chinese
尔时弥勒菩萨白佛言：“世尊！若诸菩萨摩诃萨，闻此深法，不惊疑怖畏，得近阿耨多罗三藐三菩提不？” 尔时有天女名无缘，白佛言：“世尊！若善男子、善女人，闻此深法，不惊疑怖畏，当得声闻法、缘觉法、菩萨法、佛法不？” 尔时佛告舍利弗：“如是，如是！舍利弗！若诸菩萨摩诃萨，闻此深法，不惊疑怖畏，必定当得阿耨多罗三藐三菩提。是善男子、善女人，当为大施主、第一施主、胜施主，当具足戒、忍辱、精进、禅定、智慧，当具诸功德成就相好，自不怖畏令人不怖畏，究竟般若波罗蜜，以不可得无相无为成就第一不可思议法故。” 佛告文殊师利：“汝何所见，何所乐，求阿耨多罗三藐三菩提？”文殊师利白佛言：“世尊！我无见无乐故求菩提。” 佛告文殊师利：“若无见无乐，亦应无求。”文殊白佛：“如是，世尊！我实无求。何以故？若有求者是凡夫相。” 佛告文殊师利：“汝今真实不求菩提耶？”文殊白佛：“我真实不求菩提。何以故？若求菩提，是凡夫相。” 佛告文殊师利：“汝为定求，为定不求？”文殊白佛：“若言定求、定不求、定求不求、定非求非不求，是凡夫相。何以故？菩提无住处故。” 现代汉语译本 能接近阿耨多罗三藐三菩提（无上正等正觉）吗？' 那时，弥勒菩萨对佛说：'世尊！如果各位菩萨摩诃萨（大菩萨），听闻这甚深佛法，不感到惊慌、疑惑、畏惧，能接近阿耨多罗三藐三菩提（无上正等正觉）吗？' 那时，有一位名叫无缘的天女，对佛说：'世尊！如果善男子、善女人，听闻这甚深佛法，不感到惊慌、疑惑、畏惧，能证得声闻法、缘觉法、菩萨法、佛法吗？' 那时，佛告诉舍利弗：'是的，是的！舍利弗！如果各位菩萨摩诃萨，听闻这甚深佛法，不感到惊慌、疑惑、畏惧，必定能证得阿耨多罗三藐三菩提（无上正等正觉）。这些善男子、善女人，将成为大施主、第一施主、殊胜施主，将具足戒律、忍辱、精进、禅定、智慧，将具足各种功德，成就庄严的相好，自己不感到畏惧，也使他人不感到畏惧，最终圆满般若波罗蜜（智慧到彼岸），因为以不可得、无相、无为的境界成就第一不可思议的佛法。' 佛告诉文殊师利：'你看到了什么，喜欢什么，而求阿耨多罗三藐三菩提（无上正等正觉）？' 文殊师利对佛说：'世尊！我因为没有见解，没有喜好，所以才求菩提。' 佛告诉文殊师利：'如果没有见解，没有喜好，也应该没有求。' 文殊对佛说：'是的，世尊！我确实没有求。为什么呢？如果有求，那是凡夫的相。' 佛告诉文殊师利：'你现在真的不求菩提吗？' 文殊对佛说：'我真的不求菩提。为什么呢？如果求菩提，那是凡夫的相。' 佛告诉文殊师利：'你是决定求，还是决定不求？' 文殊对佛说：'如果说决定求、决定不求、决定求不求、决定非求非不求，那是凡夫的相。为什么呢？因为菩提没有固定的住处。'
English
English version Can they approach Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' At that time, Bodhisattva Maitreya said to the Buddha, 'World Honored One! If all Bodhisattva Mahasattvas (great Bodhisattvas), upon hearing this profound Dharma, do not feel alarmed, doubtful, or fearful, can they approach Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' At that time, a celestial maiden named Wuyuan (Without Conditions) said to the Buddha, 'World Honored One! If good men and good women, upon hearing this profound Dharma, do not feel alarmed, doubtful, or fearful, will they attain the Dharma of Sravakas (hearers), Pratyekabuddhas (solitary realizers), Bodhisattvas, and Buddhas?' At that time, the Buddha said to Sariputra, 'So it is, so it is! Sariputra! If all Bodhisattva Mahasattvas, upon hearing this profound Dharma, do not feel alarmed, doubtful, or fearful, they will certainly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). These good men and good women will become great benefactors, the foremost benefactors, the supreme benefactors. They will be complete in precepts, patience, diligence, meditation, and wisdom. They will be complete in all merits, accomplishing auspicious marks and characteristics. They will not be fearful themselves and will cause others not to be fearful. They will ultimately perfect Prajna Paramita (perfection of wisdom), because they achieve the first inconceivable Dharma through the state of non-attainment, non-form, and non-action.' The Buddha said to Manjushri, 'What have you seen, what do you enjoy, that you seek Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' Manjushri said to the Buddha, 'World Honored One! I seek Bodhi because I have no views and no enjoyments.' The Buddha said to Manjushri, 'If there are no views and no enjoyments, there should also be no seeking.' Manjushri said to the Buddha, 'Yes, World Honored One! I truly have no seeking. Why? Because if there is seeking, that is the mark of an ordinary person.' The Buddha said to Manjushri, 'Do you truly not seek Bodhi now?' Manjushri said to the Buddha, 'I truly do not seek Bodhi. Why? Because if one seeks Bodhi, that is the mark of an ordinary person.' The Buddha said to Manjushri, 'Are you determined to seek, or determined not to seek?' Manjushri said to the Buddha, 'If one says determined to seek, determined not to seek, determined to both seek and not seek, or determined to neither seek nor not seek, that is the mark of an ordinary person. Why? Because Bodhi has no fixed abode.' --------------------------------------------------------------------------------