Chinese
佛告文殊师利：“善哉，善哉！汝能如是说般若波罗蜜，汝先已于无量佛所，深种善根久修梵行，诸菩萨摩诃萨应如汝所说行。”文殊白佛：“我不种善根，不修梵行。何以故？我若种善根则一切众生亦种善根，我若修梵行则一切众生亦修梵行。何以故？一切众生则梵行相。” 佛告文殊师利：“汝何见何证说如是语？”文殊白佛：“我无见无证亦无所说。世尊！我不见凡夫，不见学，不见无学，不见非学非无学。不见故不证。” 尔时舍利弗白文殊师利：“汝见佛不？”文殊答舍利弗：“我尚不见声闻人，何况我当见佛？何以故？不见诸法故，谓为菩萨。” 舍利弗白文殊师利：“汝今决定不见诸法耶？”文殊师利答舍利弗：“大德大比丘！汝止，不须复说。” 舍利弗白文殊师利：“谓为佛者，是谁语言？”文殊师利答舍利弗：“佛、非佛不可得，无有言者，无有说者。舍利弗！菩提者不可以言说，何况有佛可言可说？复次，大德舍利弗！汝说：‘佛者是谁语言？’此语言，不合不散，不生不灭，不去不来，无有一法可与相应，无字无句。大德舍利弗！欲见佛者，当如是学。” 尔时舍利弗白佛言：“世尊！此文殊师利所说，新发意菩萨所不能解。” 文殊师利答 现代汉语译本 佛对文殊师利说：‘太好了，太好了！你能够这样宣说般若波罗蜜（智慧的完美），你先前已经在无量佛那里，深深种下善根，长期修行清净的行为，各位菩萨摩诃萨（伟大的菩萨）应当像你所说的那样修行。’ 文殊对佛说：‘我没有种下善根，也没有修行清净的行为。为什么呢？如果我种下善根，那么一切众生也种下善根；如果我修行清净的行为，那么一切众生也修行清净的行为。为什么呢？因为一切众生都具有清净行为的本性。’ 佛对文殊师利说：‘你凭借什么见解，什么证悟，说出这样的话？’ 文殊对佛说：‘我没有见解，没有证悟，也没有任何所说。世尊！我没有看见凡夫，没有看见有学之人，没有看见无学之人，没有看见非学非无学之人。因为没有看见，所以没有证悟。’ 这时，舍利弗（佛陀的十大弟子之一，以智慧著称）问文殊师利：‘你看见佛了吗？’ 文殊回答舍利弗：‘我尚且没有看见声闻人（听闻佛法而修行的人），何况我能看见佛呢？为什么呢？因为没有看见诸法（一切事物）的缘故，才被称为菩萨。’ 舍利弗问文殊师利：‘你现在真的没有看见诸法吗？’ 文殊师利回答舍利弗：‘大德大比丘（对资深僧侣的尊称）！你停止吧，不必再说下去了。’ 舍利弗问文殊师利：‘所谓佛，是谁的语言？’ 文殊师利回答舍利弗：‘佛与非佛都不可得，没有说话的人，也没有宣说的人。舍利弗！菩提（觉悟）是无法用语言表达的，何况有佛可以言说？再说，大德舍利弗！你说：‘佛是谁的语言？’这种语言，不合不散，不生不灭，不去不来，没有任何一种法可以与之相应，没有文字，没有语句。大德舍利弗！想要见到佛的人，应当这样学习。’ 这时，舍利弗对佛说：‘世尊！文殊师利所说的这些话，新发菩提心的菩萨是无法理解的。’ 文殊师利回答
English
English version The Buddha said to Manjushri (Bodhisattva of Wisdom): 'Excellent, excellent! You are able to expound the Prajnaparamita (Perfection of Wisdom) in this way. You have previously, in the presence of countless Buddhas, deeply planted roots of goodness and long cultivated pure conduct. All Bodhisattva Mahasattvas (Great Bodhisattvas) should practice as you have described.' Manjushri said to the Buddha: 'I have not planted roots of goodness, nor have I cultivated pure conduct. Why? If I were to plant roots of goodness, then all sentient beings would also plant roots of goodness; if I were to cultivate pure conduct, then all sentient beings would also cultivate pure conduct. Why? Because all sentient beings possess the nature of pure conduct.' The Buddha said to Manjushri: 'With what view and what realization do you speak these words?' Manjushri said to the Buddha: 'I have no view, no realization, and nothing to say. World Honored One! I do not see ordinary beings, I do not see those who are learning, I do not see those who have completed their learning, and I do not see those who are neither learning nor have completed their learning. Because I do not see, I do not realize.' At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) asked Manjushri: 'Have you seen the Buddha?' Manjushri replied to Shariputra: 'I have not even seen a Sravaka (a disciple who hears the teachings), how could I see the Buddha? Why? Because one does not see all dharmas (all phenomena), therefore one is called a Bodhisattva.' Shariputra asked Manjushri: 'Do you truly not see all dharmas?' Manjushri replied to Shariputra: 'Great virtuous great Bhikshu (a respectful term for a senior monk)! Stop, there is no need to say more.' Shariputra asked Manjushri: 'The so-called Buddha, whose language is it?' Manjushri replied to Shariputra: 'Buddha and non-Buddha are both unattainable. There is no speaker, and there is no one who speaks. Shariputra! Bodhi (enlightenment) cannot be expressed in words, how much less can there be a Buddha that can be spoken of? Furthermore, great virtuous Shariputra! You say: ‘The Buddha, whose language is it?’ This language neither combines nor disperses, neither arises nor ceases, neither goes nor comes, there is no dharma that can correspond to it, there are no words, no sentences. Great virtuous Shariputra! Those who wish to see the Buddha should learn in this way.' At that time, Shariputra said to the Buddha: 'World Honored One! What Manjushri has said, newly aspiring Bodhisattvas cannot understand.' Manjushri replied --------------------------------------------------------------------------------
Chinese
舍利弗：“如是，如是！大德舍利弗！菩提非可解。新发意者云何当解？” 舍利弗白文殊师利：“诸佛如来不觉法界耶？”文殊师利答舍利弗：“诸佛尚不可得，云何有佛觉法界？舍利弗！法界尚不可得，云何法界为诸佛所觉？舍利弗！法界者即是菩提，菩提者即是法界。何以故？诸法无界故。大德舍利弗！法界、佛境界无有差别，无差别者即是无作，无作者即是无为，无为者即是无说，无说者即无所有。” 舍利弗白文殊师利：“一切法界及佛境界，悉无所有耶？”文殊师利答舍利弗：“无有，无不有。何以故？有及不有，一相无相，无一无二故。” 舍利弗白文殊师利：“如是学者，当得菩提耶？”文殊师利答舍利弗：“如是学无所学，不生善道不堕恶趣，不得菩提不入涅槃。何以故？舍利弗！般若波罗蜜毕竟空故。毕竟空中无一无二无三无四，无有去来不可思议。大德舍利弗！若言我得菩提，是增上慢说。何以故？无得谓得故。如是增上慢人，不堪受人信施，有信人不应供养。” 舍利弗白文殊师利：“汝何所依，作如是说？”文殊师利答舍利弗：“我无所依作如是说。何以故？般若波罗蜜与诸法等故。诸法无所依，以平等故。” 舍利弗白文殊师利：“汝不以智慧除断烦恼 现代汉语译本 舍利弗说：‘是的，是的！大德舍利弗！菩提（觉悟）不是可以理解的。新发菩提心的人又如何能够理解呢？’ 舍利弗问文殊师利：‘诸佛如来（佛的称号）难道不觉悟法界（宇宙万法的本体）吗？’文殊师利回答舍利弗：‘诸佛尚且不可得，又怎么会有佛觉悟法界呢？舍利弗！法界尚且不可得，又怎么会是法界被诸佛所觉悟呢？舍利弗！法界就是菩提，菩提就是法界。为什么呢？因为诸法没有界限的缘故。大德舍利弗！法界和佛的境界没有差别，没有差别就是无作（没有造作），无作就是无为（没有生灭），无为就是无说（不可言说），无说就是无所有。’ 舍利弗问文殊师利：‘一切法界和佛的境界，都是什么都没有吗？’文殊师利回答舍利弗：‘既有，又没有。为什么呢？因为有和没有，是一相无相，没有一也没有二的缘故。’ 舍利弗问文殊师利：‘像这样学习的人，能够得到菩提吗？’文殊师利回答舍利弗：‘像这样学习是无所学，不生于善道也不堕入恶趣，不得菩提也不入涅槃（寂灭）。为什么呢？舍利弗！因为般若波罗蜜（以智慧到达彼岸）毕竟是空性的缘故。在毕竟空中没有一也没有二，没有三也没有四，没有去也没有来，不可思议。大德舍利弗！如果说我得到了菩提，这是增上慢（自以为是）的说法。为什么呢？因为无所得而说得的缘故。像这样增上慢的人，不值得接受别人的信施，有信仰的人不应该供养。’ 舍利弗问文殊师利：‘你依据什么，说出这样的话？’文殊师利回答舍利弗：‘我没有什么依据而说出这样的话。为什么呢？因为般若波罗蜜与诸法平等。诸法没有所依，因为是平等的缘故。’ 舍利弗问文殊师利：‘你不是用智慧来断除烦恼吗？’
English
English version Sariputra said: 'It is so, it is so! Great virtuous Sariputra! Bodhi (enlightenment) is not something that can be understood. How can those who have newly aspired to enlightenment understand it?' Sariputra asked Manjusri: 'Do the Tathagatas (Buddhas) not awaken to the Dharmadhatu (the essence of all phenomena)?' Manjusri replied to Sariputra: 'The Buddhas themselves are unattainable, so how can there be a Buddha who awakens to the Dharmadhatu? Sariputra! The Dharmadhatu itself is unattainable, so how can the Dharmadhatu be awakened by the Buddhas? Sariputra! The Dharmadhatu is Bodhi, and Bodhi is the Dharmadhatu. Why? Because all dharmas have no boundaries. Great virtuous Sariputra! The Dharmadhatu and the realm of the Buddha are not different, and not different is non-action (without contrivance), non-action is non-being (without arising or ceasing), non-being is non-speaking (inexpressible), and non-speaking is non-existence.' Sariputra asked Manjusri: 'Are all Dharmadhatu and the realm of the Buddha, all non-existent?' Manjusri replied to Sariputra: 'They are existent and non-existent. Why? Because existence and non-existence are one aspect of non-aspect, neither one nor two.' Sariputra asked Manjusri: 'If one learns in this way, will one attain Bodhi?' Manjusri replied to Sariputra: 'Learning in this way is learning without learning, neither being born in good realms nor falling into evil realms, neither attaining Bodhi nor entering Nirvana (extinction). Why? Sariputra! Because Prajnaparamita (perfection of wisdom) is ultimately empty. In ultimate emptiness, there is neither one nor two, neither three nor four, neither going nor coming, it is inconceivable. Great virtuous Sariputra! If one says, “I have attained Bodhi,” that is the speech of an arrogant person. Why? Because it is said to be attained when there is nothing to be attained. Such an arrogant person is not worthy of receiving offerings of faith, and those with faith should not make offerings.' Sariputra asked Manjusri: 'Upon what do you rely to speak in this way?' Manjusri replied to Sariputra: 'I do not rely on anything to speak in this way. Why? Because Prajnaparamita is equal to all dharmas. All dharmas have no reliance, because they are equal.' Sariputra asked Manjusri: 'Do you not use wisdom to eliminate afflictions?' --------------------------------------------------------------------------------
Chinese
耶？”文殊师利答舍利弗：“汝是漏尽阿罗汉不？”舍利弗言：“不也。”文殊师利言：“我亦不以智慧除断烦恼。” 舍利弗言：“汝何所依，作如是说，不怖不畏？”文殊师利言：“我尚不可得，当有何我而生怖畏？” 舍利弗言：“善哉，文殊师利！快说如是甚深般若波罗蜜。” 尔时佛告文殊师利言：“善男子！有菩萨摩诃萨，住菩提心求无上菩提不？”文殊师利白佛言：“世尊！无菩萨住菩提心求无上菩提。何以故？菩提心不可得，无上菩提亦不可得。五无间罪是菩提性，无有菩萨起无间心求无间罪果，云何有菩萨住菩提心求无上菩提？菩提者，是一切诸法。何以故？色、非色不可得故，乃至识、非识亦不可得。眼不可得乃至意不可得，色不可得乃至法不可得，眼界乃至法界亦不可得，生不可得乃至老死亦不可得，檀波罗蜜不可得乃至般若波罗蜜亦不可得，佛十力不可得乃至十八不共法亦不可得。菩提心、无上菩提皆不可得，不可得中无可得、不可得。是故，世尊！无菩萨住菩提心求无上菩提者。” 佛告文殊师利：“汝意谓如来是汝师不？”文殊师利白佛言：“我无有意谓佛是我师。何以故？世尊！我尚不可得，何况当有意谓佛是我师？” 佛告文殊师利：“汝于我有疑 现代汉语译本 ‘耶？’文殊师利（Manjusri，智慧的象征）问舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）：‘你是已经断尽烦恼的阿罗汉（Arhat，佛教修行者所能达到的最高境界之一）吗？’舍利弗回答说：‘不是。’文殊师利说：‘我也不是用智慧来断除烦恼。’ 舍利弗问：‘你依仗什么，说出这样的话，不感到害怕和畏惧？’文殊师利说：‘我尚且不可得，哪里会有我而产生害怕和畏惧呢？’ 舍利弗说：‘太好了，文殊师利！你真是快速地阐述了如此甚深的般若波罗蜜（Prajnaparamita，智慧的完美）。’ 这时，佛陀告诉文殊师利：‘善男子！有菩萨摩诃萨（Bodhisattva-mahasattva，发大心的菩萨）安住于菩提心（Bodhi-citta，觉悟之心）而求无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）吗？’文殊师利对佛陀说：‘世尊！没有菩萨安住于菩提心而求无上菩提。为什么呢？菩提心不可得，无上菩提也不可得。五无间罪（Anantarika-karma，五种最严重的罪行）是菩提的本性，没有菩萨会生起无间的心去追求无间罪的果报，怎么会有菩萨安住于菩提心而求无上菩提呢？菩提，就是一切诸法（Dharma，宇宙万物）。为什么呢？因为色（Rupa，物质）和非色不可得，乃至识（Vijnana，意识）和非识也不可得。眼不可得乃至意不可得，色不可得乃至法不可得，眼界（Caksu-dhatu，眼根的范围）乃至法界（Dharma-dhatu，一切法的范围）也不可得，生不可得乃至老死也不可得，檀波罗蜜（Dana-paramita，布施的完美）不可得乃至般若波罗蜜也不可得，佛十力（Tathagata-balani，佛的十种力量）不可得乃至十八不共法（Asta-dasa-avenika-buddha-dharma，佛独有的十八种功德）也不可得。菩提心和无上菩提都不可得，在不可得之中，没有什么可得和不可得。所以，世尊！没有菩萨安住于菩提心而求无上菩提。’ 佛陀告诉文殊师利：‘你认为如来（Tathagata，佛的称号）是你的老师吗？’文殊师利对佛陀说：‘我没有认为佛是我的老师。为什么呢？世尊！我尚且不可得，何况会认为佛是我的老师呢？’ 佛陀告诉文殊师利：‘你对我有所怀疑吗？’
English
English version 'Hey?' Manjusri (symbol of wisdom) asked Sariputra (one of the Buddha's ten great disciples, known for his wisdom), 'Are you an Arhat (one of the highest states of attainment for Buddhist practitioners) who has exhausted all defilements?' Sariputra replied, 'No.' Manjusri said, 'I also do not use wisdom to eliminate defilements.' Sariputra asked, 'What do you rely on to speak like this, without fear or dread?' Manjusri said, 'I am not even attainable, how can there be an 'I' to generate fear and dread?' Sariputra said, 'Excellent, Manjusri! You have quickly expounded such profound Prajnaparamita (the perfection of wisdom).' At that time, the Buddha told Manjusri, 'Good man! Is there a Bodhisattva-mahasattva (a great-hearted Bodhisattva) who dwells in Bodhi-citta (the mind of enlightenment) seeking Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' Manjusri said to the Buddha, 'World Honored One! There is no Bodhisattva who dwells in Bodhi-citta seeking Anuttara-samyak-sambodhi. Why? Bodhi-citta is unattainable, and Anuttara-samyak-sambodhi is also unattainable. The five Anantarika-karma (the five most heinous crimes) are the nature of Bodhi; no Bodhisattva would generate a mind of Anantarika to seek the result of Anantarika-karma. How can there be a Bodhisattva who dwells in Bodhi-citta seeking Anuttara-samyak-sambodhi? Bodhi is all Dharmas (all phenomena). Why? Because Rupa (form) and non-Rupa are unattainable, and even Vijnana (consciousness) and non-Vijnana are unattainable. The eye is unattainable, and even the mind is unattainable; form is unattainable, and even Dharma is unattainable; the eye-dhatu (the realm of the eye) and even the Dharma-dhatu (the realm of all phenomena) are unattainable; birth is unattainable, and even old age and death are unattainable; Dana-paramita (the perfection of giving) is unattainable, and even Prajnaparamita is unattainable; the Tathagata-balani (the ten powers of the Buddha) are unattainable, and even the Asta-dasa-avenika-buddha-dharma (the eighteen unique qualities of a Buddha) are unattainable. Bodhi-citta and Anuttara-samyak-sambodhi are both unattainable. In the unattainable, there is nothing to be attained or unattainable. Therefore, World Honored One! There is no Bodhisattva who dwells in Bodhi-citta seeking Anuttara-samyak-sambodhi.' The Buddha told Manjusri, 'Do you think that the Tathagata (an epithet of the Buddha) is your teacher?' Manjusri said to the Buddha, 'I do not think that the Buddha is my teacher. Why? World Honored One! I am not even attainable, how could I think that the Buddha is my teacher?' The Buddha told Manjusri, 'Do you have any doubts about me?' --------------------------------------------------------------------------------