Chinese
不？”文殊白佛言：“世尊！我尚无决定，何况当有疑？何以故？先定后疑故。” 佛告文殊：“汝不定言如来生耶？”文殊白佛：“如来若生，法界亦应生。何以故？法界、如来，一相无二相，二相不可得故。” “文殊师利！汝信诸佛如来入涅槃不？”文殊言：“一切诸佛即涅槃相，涅槃相者无入无不入。” 佛告文殊师利：“汝言诸佛有流转不？”文殊白佛言：“世尊！不流转尚不可得，何况流转当可得？” 佛告文殊师利：“如来无心，唯如来前可说此言，或漏尽阿罗汉及不退菩萨前可说此言。若余人闻此语，则不生信，当惊疑。何以故？此甚深般若波罗蜜难信难解故。” 文殊白佛言：“世尊！复何等人能信此甚深法？”佛告文殊师利：“一切凡夫能信此法。何以故？如来无心，一切凡夫亦无心故。” 文殊师利白佛言：“世尊！何故作如是说法？新发意菩萨及阿罗汉咸皆有疑，愿闻解说。” 佛告文殊：“如、实相、法性、法住、法位、实际中，有佛有凡夫差别不？”文殊白佛言：“不也，世尊！”佛告文殊：“若无差别，何故生疑？” 文殊白佛言：“世尊！无差别中，有佛有凡夫不？”佛言：“有！何以故？佛与凡夫，无二无差别，一相无相故。 现代汉语译本：文殊菩萨对佛说：‘世尊！我尚且没有确定的见解，又怎么会有疑惑呢？为什么呢？因为先有确定，然后才会有疑惑。’ 佛告诉文殊：‘你不是不确定如来是否会出生吗？’文殊菩萨对佛说：‘如果如来出生，法界（一切诸法的总和）也应该出生。为什么呢？因为法界和如来，它们的体性是一样的，没有两种不同的体性，两种不同的体性是不可得的。’ ‘文殊师利！你相信诸佛如来会进入涅槃（佛教中指解脱生死的状态）吗？’文殊说：‘一切诸佛的体性就是涅槃，涅槃的体性是无所谓进入或不进入的。’ 佛告诉文殊师利：‘你说诸佛会有流转（在生死轮回中）吗？’文殊菩萨对佛说：‘世尊！连不流转都不可得，又怎么能说流转是可得的呢？’ 佛告诉文殊师利：‘如来没有心，只有在如来面前才可以这样说，或者在漏尽的阿罗汉（佛教中指断尽烦恼，达到解脱的圣人）和不退转的菩萨（佛教中指修行达到一定程度，不会再退转的菩萨）面前才可以这样说。如果其他人听到这话，就不会相信，会感到惊疑。为什么呢？因为这甚深的般若波罗蜜（佛教中指通过智慧达到彼岸的方法）难以相信，难以理解。’ 文殊菩萨对佛说：‘世尊！又是什么样的人能够相信这甚深的法呢？’佛告诉文殊师利：‘一切凡夫都能相信这法。为什么呢？因为如来没有心，一切凡夫也没有心。’ 文殊师利对佛说：‘世尊！为什么要做这样的说法？新发菩提心的菩萨和阿罗汉都会有疑惑，希望听您解释。’ 佛告诉文殊：‘在如（真如，事物的真实本性）、实相（事物的真实面貌）、法性（诸法的本性）、法住（诸法安住的规律）、法位（诸法所处的地位）、实际（真理的实际）中，有佛和凡夫的差别吗？’文殊菩萨对佛说：‘没有，世尊！’佛告诉文殊：‘如果没有差别，为什么会产生疑惑呢？’ 文殊菩萨对佛说：‘世尊！在没有差别中，有佛和凡夫吗？’佛说：‘有！为什么呢？因为佛和凡夫，没有两种不同的体性，没有差别，它们的体性是一样的，没有相状。’
English
English version: Manjushri said to the Buddha, 'World Honored One! I do not even have a definite view, how could I have doubts? Why? Because certainty comes before doubt.' The Buddha told Manjushri, 'Are you not uncertain whether the Tathagata is born?' Manjushri said to the Buddha, 'If the Tathagata is born, the Dharma Realm (the totality of all phenomena) should also be born. Why? Because the Dharma Realm and the Tathagata are of one nature, without two natures, and two natures are unattainable.' 'Manjushri! Do you believe that all Buddhas and Tathagatas enter Nirvana (the state of liberation from the cycle of birth and death in Buddhism)?' Manjushri said, 'The nature of all Buddhas is Nirvana, and the nature of Nirvana is neither entering nor not entering.' The Buddha told Manjushri, 'Do you say that the Buddhas have transmigration (in the cycle of birth and death)?' Manjushri said to the Buddha, 'World Honored One! Even non-transmigration is unattainable, how can transmigration be attainable?' The Buddha told Manjushri, 'The Tathagata has no mind. Only in front of the Tathagata can this be said, or in front of the Arhats (saints who have attained liberation from suffering in Buddhism) who have exhausted their outflows and the Bodhisattvas (beings who are on the path to Buddhahood in Buddhism) who do not regress. If others hear this, they will not believe and will be surprised and doubtful. Why? Because this profound Prajna Paramita (the perfection of wisdom in Buddhism) is difficult to believe and difficult to understand.' Manjushri said to the Buddha, 'World Honored One! What kind of people can believe in this profound Dharma?' The Buddha told Manjushri, 'All ordinary beings can believe in this Dharma. Why? Because the Tathagata has no mind, and all ordinary beings also have no mind.' Manjushri said to the Buddha, 'World Honored One! Why do you make such a statement? Newly aspiring Bodhisattvas and Arhats all have doubts, and wish to hear your explanation.' The Buddha told Manjushri, 'In Suchness (the true nature of things), Reality (the true appearance of things), Dharma Nature (the nature of all phenomena), Dharma Abiding (the law by which phenomena abide), Dharma Position (the position where phenomena are), and Actuality (the actuality of truth), is there a difference between Buddhas and ordinary beings?' Manjushri said to the Buddha, 'No, World Honored One!' The Buddha told Manjushri, 'If there is no difference, why do doubts arise?' Manjushri said to the Buddha, 'World Honored One! In the absence of difference, are there Buddhas and ordinary beings?' The Buddha said, 'Yes! Why? Because Buddhas and ordinary beings have no two different natures, no difference, and their nature is the same, without characteristics.' -------------------------------------------------------------------------------- ”
Chinese
佛告文殊：“汝信如来于一切众生中最胜不？”文殊白佛言：“世尊！我信如来于一切众生中最胜。世尊！若我信如来于一切众生中最胜，则如来成不最胜。” 佛告文殊：“汝信如来成就一切不可思议法不？”文殊师利白佛言：“世尊！我信如来成就一切不可思议法。世尊！我若信如来成就一切不可思议法，如来则成可思议。” 佛告文殊师利：“汝信一切声闻是如来所教化不？”“世尊！我信一切声闻是如来所教化。世尊！我若信一切声闻是如来所教化，则法界成可教化。” 佛告文殊师利：“汝信如来是无上福田不？”“世尊！我信如来是无上福田。世尊！我若信如来是无上福田！如来则非福田。” 佛告文殊师利：“汝何所依作如是答我？”文殊白佛言：“世尊！我无所依作如是答。世尊！无所依中，无胜无不胜，无可思议无不可思议，无教化无不教化，无福田无非福田。” 是时以佛神力，地六种震动。一万六千比丘众，以无可取心得解脱；七百比丘尼众、三千优婆塞、四万优婆夷众，远尘离垢得法眼净；六万亿那由他诸天，远尘离垢得法眼净。 是时长老阿难即从座起，偏袒右肩，右膝着地，合掌恭敬白佛言：“世尊！何因何缘此地大动？”尔时佛告阿 现代汉语译本 佛对文殊菩萨说：‘你相信如来在一切众生中是最殊胜的吗？’文殊菩萨对佛说：‘世尊！我相信如来在一切众生中是最殊胜的。世尊！如果我相信如来在一切众生中是最殊胜的，那么如来就不是最殊胜的了。’ 佛对文殊菩萨说：‘你相信如来成就一切不可思议的法吗？’文殊师利菩萨对佛说：‘世尊！我相信如来成就一切不可思议的法。世尊！如果我相信如来成就一切不可思议的法，那么如来就成了可以思议的了。’ 佛对文殊师利菩萨说：‘你相信一切声闻（听闻佛法教诲而修行的人）都是如来所教化的吗？’‘世尊！我相信一切声闻都是如来所教化的。世尊！如果我相信一切声闻都是如来所教化的，那么法界（宇宙万法）就成了可以被教化的了。’ 佛对文殊师利菩萨说：‘你相信如来是无上福田（能种下无上福报的田地）吗？’‘世尊！我相信如来是无上福田。世尊！如果我相信如来是无上福田，那么如来就不是福田了。’ 佛对文殊师利菩萨说：‘你依据什么而这样回答我？’文殊菩萨对佛说：‘世尊！我没有任何依据而这样回答。世尊！在无所依据中，没有殊胜与不殊胜，没有可思议与不可思议，没有可教化与不可教化，没有福田与非福田。’ 这时，凭借佛的神力，大地发生六种震动。一万六千比丘（出家男众）众，以无可执取的心而得到解脱；七百比丘尼（出家女众）众、三千优婆塞（在家男众）、四万优婆夷（在家女众），远离尘垢，得到清净的法眼；六万亿那由他（数量单位）诸天，远离尘垢，得到清净的法眼。 这时，长老阿难即从座位上站起来，袒露右肩，右膝跪地，合掌恭敬地对佛说：‘世尊！是什么原因导致大地如此震动？’这时，佛告诉阿难：
English
English version The Buddha said to Manjushri, 'Do you believe that the Tathagata is the most supreme among all beings?' Manjushri replied to the Buddha, 'World Honored One, I believe that the Tathagata is the most supreme among all beings. World Honored One, if I believe that the Tathagata is the most supreme among all beings, then the Tathagata would not be the most supreme.' The Buddha said to Manjushri, 'Do you believe that the Tathagata has accomplished all inconceivable dharmas?' Manjushri replied to the Buddha, 'World Honored One, I believe that the Tathagata has accomplished all inconceivable dharmas. World Honored One, if I believe that the Tathagata has accomplished all inconceivable dharmas, then the Tathagata would become conceivable.' The Buddha said to Manjushri, 'Do you believe that all Shravakas (those who hear and practice the teachings) are taught by the Tathagata?' 'World Honored One, I believe that all Shravakas are taught by the Tathagata. World Honored One, if I believe that all Shravakas are taught by the Tathagata, then the Dharma Realm (the universe of all phenomena) would become teachable.' The Buddha said to Manjushri, 'Do you believe that the Tathagata is the supreme field of merit (a field where supreme merit can be planted)?' 'World Honored One, I believe that the Tathagata is the supreme field of merit. World Honored One, if I believe that the Tathagata is the supreme field of merit, then the Tathagata would not be a field of merit.' The Buddha said to Manjushri, 'Upon what do you rely to answer me in this way?' Manjushri replied to the Buddha, 'World Honored One, I rely on nothing to answer in this way. World Honored One, in that which is without reliance, there is no supreme or not supreme, no conceivable or inconceivable, no teachable or unteachable, no field of merit or not a field of merit.' At that time, by the Buddha's spiritual power, the earth shook in six ways. Sixteen thousand Bhikshus (monks), with minds free from attachment, attained liberation; seven hundred Bhikshunis (nuns), three thousand Upasakas (male lay practitioners), and forty thousand Upasikas (female lay practitioners), were cleansed of defilements and attained the pure Dharma Eye; sixty billion nayutas (a large number) of devas (gods) were cleansed of defilements and attained the pure Dharma Eye. At that time, the elder Ananda immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully said to the Buddha, 'World Honored One, what is the cause and reason for this great earth tremor?' At that time, the Buddha told Ananda: --------------------------------------------------------------------------------
Chinese
难：“此说般若波罗蜜。往古诸佛皆于此处说此法，以是因缘故此地震动。” 尔时长老舍利弗白佛言：“世尊！此文殊师利所说不可思议。” 尔时世尊告文殊师利：“如舍利弗所说，此文殊师利所说不可思议。” 尔时文殊师利白佛言：“世尊！若不可思议则不可说，若可说则可思议。不可思议者无所有。彼一切声亦不可思议，不可思议者无声。” 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，恒与定合。” 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，云何问我寂灭定乎？” 舍利弗言：“不思议定不可得耶？”文殊师利言：“思议定者是可得相，不可思议定者不可得相。一切众生实成就不可思议定。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，等无分别。” 佛赞文殊师利言：“善哉 现代汉语译本： 难陀（难）：‘这是在宣说般若波罗蜜（智慧的完美）。过去诸佛都是在这里宣说此法，因为这个因缘，所以大地才震动。’ 当时，长老舍利弗（佛陀的十大弟子之一，以智慧著称）对佛说：‘世尊！文殊师利（象征智慧的菩萨）所说的真是不可思议。’ 当时，世尊告诉文殊师利：‘正如舍利弗所说，你文殊师利所说的确实不可思议。’ 当时，文殊师利对佛说：‘世尊！如果不可思议，那就无法用言语表达；如果可以用言语表达，那就是可以思议的。不可思议的事物是没有任何实在的。一切声音也是不可思议的，不可思议的事物是没有声音的。’ 佛问：‘你进入了不思议三昧（不可思议的禅定）吗？’文殊师利回答：‘没有，世尊！我本身就是不思议的，我没有看到有能思议的心，怎么能说我进入了不思议三昧呢？我最初发心想要进入这种禅定，但现在思考，实际上并没有一个心相可以进入三昧。就像一个人学习射箭，练习久了就会熟练。之后即使没有刻意用心，因为长久的练习，箭也能射中目标。我也是这样。最初学习不思议三昧时，需要专注于一个目标。如果练习久了，达到成就，就会没有刻意的心念，始终与禅定合一。’ 舍利弗问文殊师利：‘还有比这更殊胜的寂灭定（涅槃的禅定）吗？’文殊师利回答：‘如果有不思议的禅定，你就可以问：‘还有寂灭定吗？’依我的理解，不思议的禅定尚且不可得，怎么能问我寂灭定呢？’ 舍利弗问：‘不思议的禅定是不可得的吗？’文殊师利回答：‘可以思议的禅定是有所得的相，不可思议的禅定是不可得的相。一切众生实际上都成就了不可思议的禅定。为什么呢？因为一切心相都不是真实的心，这被称为不思议的禅定。所以，一切众生的相和不思议三昧的相，都是没有分别的。’ 佛赞叹文殊师利说：‘说得好啊！’
English
English version: Nanda (Nanda): 'This is the exposition of Prajna Paramita (the perfection of wisdom). All Buddhas of the past expounded this Dharma here, and because of this cause, the earth quaked.' At that time, the elder Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One! What Manjushri (a Bodhisattva symbolizing wisdom) has said is truly inconceivable.' At that time, the World Honored One said to Manjushri: 'As Shariputra has said, what you, Manjushri, have said is indeed inconceivable.' At that time, Manjushri said to the Buddha: 'World Honored One! If it is inconceivable, then it cannot be expressed in words; if it can be expressed in words, then it is conceivable. The inconceivable has no existence. All sounds are also inconceivable, and the inconceivable has no sound.' The Buddha asked: 'Have you entered the inconceivable Samadhi (inconceivable meditative absorption)?' Manjushri replied: 'No, World Honored One! I myself am inconceivable, and I do not see a mind that can conceive, so how can it be said that I have entered the inconceivable Samadhi? I initially aspired to enter this state of meditation, but now, upon reflection, there is actually no mental form that can enter Samadhi. It is like a person learning archery, who becomes skilled through practice. Later, even without conscious effort, the arrows hit the target because of long practice. I am the same. When first learning the inconceivable Samadhi, one focuses on a single point. If one practices long enough and achieves mastery, there is no longer any conscious thought, and one is always in union with the meditation.' Shariputra asked Manjushri: 'Is there a more sublime Nirvana Samadhi (meditative absorption of Nirvana)?' Manjushri replied: 'If there is an inconceivable Samadhi, you could ask: 'Is there a Nirvana Samadhi?' According to my understanding, the inconceivable Samadhi is not attainable, so how can you ask me about Nirvana Samadhi?' Shariputra asked: 'Is the inconceivable Samadhi unattainable?' Manjushri replied: 'Conceivable Samadhi is a state that can be attained, while inconceivable Samadhi is a state that cannot be attained. All sentient beings have actually achieved the inconceivable Samadhi. Why? Because all mental forms are not the true mind, and this is called the inconceivable Samadhi. Therefore, the forms of all sentient beings and the forms of the inconceivable Samadhi are without distinction.' The Buddha praised Manjushri, saying: 'Well said!' --------------------------------------------------------------------------------