Chinese
文殊师利菩萨复白佛言：“世尊！若修行者离贪瞋等而求于空，当知是人未善修行，不得名为修行之者。何以故？贪瞋痴等一切烦恼即空故。” 尔时，世尊复语文殊师利菩萨言：“童子！汝于贪瞋痴，为已出离，为未离乎？” 文殊师利菩萨言：“世尊！贪瞋痴性即是平等，我常住于如是平等，是故我于贪瞋痴，非已出离亦非未离。世尊！若有沙门婆罗门，自见离贪瞋痴，见他有贪瞋痴，即是二见。何谓二见？谓断见、常见。所以者何？若见自身离贪瞋痴，即是断见；若见他身有贪瞋痴，即是常见。世尊！如是之人非为正住。夫正住者，不应于己见胜、谓他为劣故。” 尔时，世尊复语文殊师利菩萨言：“童子！若如是者，住于何所名为正住？” 文殊师利菩萨言：“世尊！夫正住者无有所住，住无所住，是乃名为正住之耳。” 佛言：“童子！岂不以住于正道为正住耶？” 文殊师利菩萨言：“世尊！若住正道，则住有为。若住有为，则不住于平等法性。何以故？有为法有生灭故。” 尔时，世尊复语文殊师利菩萨言：“童子！无为是数法不？” 文殊师利菩萨言：“世尊！无为者非是数法。世尊！若无为法堕于数者，则是有为，非无为也。” 现代汉语译本 文殊师利菩萨又对佛说：‘世尊！如果修行人为了追求空性而试图摆脱贪婪、嗔恨等烦恼，应当知道这个人并没有真正地修行，不能称之为修行之人。为什么呢？因为贪婪、嗔恨、愚痴等一切烦恼本身就是空性的。’ 这时，世尊又对文殊师利菩萨说：‘童子！你对于贪婪、嗔恨、愚痴，是已经脱离了，还是没有脱离呢？’ 文殊师利菩萨说：‘世尊！贪婪、嗔恨、愚痴的本性就是平等不二的，我常常安住于这样的平等之中，所以我对于贪婪、嗔恨、愚痴，既不是已经脱离，也不是没有脱离。世尊！如果有沙门（出家修道者）或婆罗门（古印度祭司），自己认为已经脱离了贪婪、嗔恨、愚痴，却认为别人有贪婪、嗔恨、愚痴，这就是二元对立的见解。什么是二元对立的见解呢？就是断见和常见。为什么这么说呢？如果认为自己已经脱离了贪婪、嗔恨、愚痴，这就是断见；如果认为别人有贪婪、嗔恨、愚痴，这就是常见。世尊！这样的人并不是安住在正道上。真正的安住，不应该认为自己比别人优越，而认为别人不如自己。’ 这时，世尊又对文殊师利菩萨说：‘童子！如果像你所说的那样，那么安住在什么地方才算是真正的安住呢？’ 文殊师利菩萨说：‘世尊！真正的安住是没有固定住所的，安住在无所住的状态，这才叫做真正的安住。’ 佛说：‘童子！难道不是安住在正道上才算是真正的安住吗？’ 文殊师利菩萨说：‘世尊！如果安住在正道上，那就是安住在有为法上。如果安住在有为法上，那就不是安住在平等法性上。为什么呢？因为有为法是有生有灭的。’ 这时，世尊又对文殊师利菩萨说：‘童子！无为法是属于数法吗？’ 文殊师利菩萨说：‘世尊！无为法不是数法。世尊！如果无为法落入数法之中，那就是有为法，而不是无为法了。’
English
English version Manjushri Bodhisattva then said to the Buddha, 'World Honored One! If a practitioner seeks emptiness by trying to detach from greed, hatred, and the like, know that this person has not practiced well and cannot be called a practitioner. Why? Because greed, hatred, ignorance, and all afflictions are themselves empty.' At that time, the World Honored One said to Manjushri Bodhisattva, 'Child! Regarding greed, hatred, and ignorance, have you already departed from them, or have you not departed from them?' Manjushri Bodhisattva said, 'World Honored One! The nature of greed, hatred, and ignorance is itself equality. I constantly abide in such equality, therefore, regarding greed, hatred, and ignorance, I have neither departed from them nor not departed from them. World Honored One! If there are Shramanas (ascetics) or Brahmins (priests) who see themselves as having departed from greed, hatred, and ignorance, while seeing others as having greed, hatred, and ignorance, that is a dualistic view. What is a dualistic view? It is the view of annihilation and the view of permanence. Why is that? If one sees oneself as having departed from greed, hatred, and ignorance, that is the view of annihilation; if one sees others as having greed, hatred, and ignorance, that is the view of permanence. World Honored One! Such a person is not abiding correctly. One who abides correctly should not see oneself as superior and others as inferior.' At that time, the World Honored One said to Manjushri Bodhisattva, 'Child! If it is as you say, then where does one abide to be called correct abiding?' Manjushri Bodhisattva said, 'World Honored One! Correct abiding is without any fixed abode; abiding in no-abiding, that is called correct abiding.' The Buddha said, 'Child! Is it not correct abiding to abide in the right path?' Manjushri Bodhisattva said, 'World Honored One! If one abides in the right path, then one abides in conditioned phenomena. If one abides in conditioned phenomena, then one does not abide in the equality of Dharma-nature. Why? Because conditioned phenomena have arising and ceasing.' At that time, the World Honored One said to Manjushri Bodhisattva, 'Child! Is unconditioned phenomena a countable phenomenon?' Manjushri Bodhisattva said, 'World Honored One! Unconditioned phenomena is not a countable phenomenon. World Honored One! If unconditioned phenomena were to fall into the realm of countable phenomena, then it would be conditioned, not unconditioned.' --------------------------------------------------------------------------------
Chinese
佛言：“童子！一切圣人得无为法，不有数耶？” 文殊师利菩萨言：“世尊！非诸圣人证于数法，已得出离诸数法故。” 尔时，世尊复语文殊师利菩萨言：“童子！汝为成就圣法，为成就非圣法？” 文殊师利菩萨言：“世尊！我不成就圣法，亦不成就非圣法。世尊！如有化人，为成就圣法，为成就非圣法？” 佛言：“童子！化人不可言成就圣法，亦不可言成就非圣法。” 文殊师利菩萨言：“世尊！佛岂不说一切诸法皆如幻化？” 佛言：“如是。” 文殊师利菩萨言：“世尊！一切诸法如幻化相，我亦如是，云何可言成就圣法、成就非圣法。” 尔时，世尊复语文殊师利菩萨言：“童子！若如是者，汝何所得？” 文殊师利菩萨言：“世尊！我得如来平等无自性境界。” 佛言：“童子！汝得佛境界耶？”文殊师利菩萨言：“若世尊于佛境界有所得者，我亦得于诸佛境界。”时长老须菩提，问文殊师利菩萨言：“大士！如来不得佛境界耶？” 文殊师利菩萨言：“大德！汝为得声闻境界不？” 须菩提言：“大士！圣心解脱无有境界，是故我今无境界可得。” 文殊师利菩萨言：“大德！佛亦如是，其心解脱无有境 现代汉语译本 佛陀说：‘童子！一切圣人证得无为法（不受因果束缚的真理），难道是有数量的吗？’ 文殊师利菩萨（智慧的象征）说：‘世尊！圣人并非证悟有数量的法，他们已经出离了所有数量的法。’ 这时，世尊又问文殊师利菩萨说：‘童子！你是成就了圣法（达到解脱的修行方法），还是成就了非圣法（未达到解脱的修行方法）？’ 文殊师利菩萨说：‘世尊！我既没有成就圣法，也没有成就非圣法。世尊！比如一个幻化出来的人，他会成就圣法，还是成就非圣法呢？’ 佛陀说：‘童子！幻化出来的人不能说他成就了圣法，也不能说他成就了非圣法。’ 文殊师利菩萨说：‘世尊！佛陀不是说过一切诸法都如幻化吗？’ 佛陀说：‘是这样的。’ 文殊师利菩萨说：‘世尊！一切诸法都如幻化之相，我也是如此，怎么能说成就圣法或成就非圣法呢？’ 这时，世尊又问文殊师利菩萨说：‘童子！如果这样，你得到了什么呢？’ 文殊师利菩萨说：‘世尊！我得到了如来（佛陀的称号）平等无自性的境界。’ 佛陀说：‘童子！你得到了佛的境界吗？’文殊师利菩萨说：‘如果世尊在佛的境界中有所得，那么我也就得到了诸佛的境界。’这时，长老须菩提（佛陀的弟子）问文殊师利菩萨说：‘大士（菩萨的尊称）！如来没有得到佛的境界吗？’ 文殊师利菩萨说：‘大德（对年长僧人的尊称）！你得到了声闻（佛陀的弟子）的境界吗？’ 须菩提说：‘大士！圣者的心解脱是没有境界的，所以我现在没有什么境界可以得到。’ 文殊师利菩萨说：‘大德！佛陀也是如此，他的心解脱也没有境界。’
English
English version The Buddha said, 'Young man, do all the sages who attain the unconditioned Dharma (truth free from cause and effect) have a number?' Manjushri Bodhisattva (symbol of wisdom) said, 'World Honored One, the sages do not realize a Dharma that has a number, because they have already transcended all numbered Dharmas.' Then, the World Honored One asked Manjushri Bodhisattva again, 'Young man, have you achieved the sacred Dharma (the path to liberation), or have you achieved the non-sacred Dharma (the path not leading to liberation)?' Manjushri Bodhisattva said, 'World Honored One, I have neither achieved the sacred Dharma nor the non-sacred Dharma. World Honored One, if there were a magically created person, would he achieve the sacred Dharma or the non-sacred Dharma?' The Buddha said, 'Young man, a magically created person cannot be said to have achieved the sacred Dharma, nor can he be said to have achieved the non-sacred Dharma.' Manjushri Bodhisattva said, 'World Honored One, didn't the Buddha say that all Dharmas are like illusions?' The Buddha said, 'It is so.' Manjushri Bodhisattva said, 'World Honored One, since all Dharmas are like illusions, and I am also like that, how can it be said that I have achieved the sacred Dharma or the non-sacred Dharma?' Then, the World Honored One asked Manjushri Bodhisattva again, 'Young man, if that is so, what have you attained?' Manjushri Bodhisattva said, 'World Honored One, I have attained the Tathagata's (title of the Buddha) realm of equality and no self-nature.' The Buddha said, 'Young man, have you attained the Buddha's realm?' Manjushri Bodhisattva said, 'If the World Honored One has attained something in the Buddha's realm, then I have also attained the realm of all Buddhas.' At that time, the elder Subhuti (a disciple of the Buddha) asked Manjushri Bodhisattva, 'Great being (title for a Bodhisattva), has the Tathagata not attained the Buddha's realm?' Manjushri Bodhisattva said, 'Venerable one (title for an elder monk), have you attained the realm of a Shravaka (a disciple of the Buddha)?' Subhuti said, 'Great being, the liberation of a sage's mind has no realm, therefore I have no realm to attain.' Manjushri Bodhisattva said, 'Venerable one, the Buddha is also like that, his mind's liberation has no realm either.' -------------------------------------------------------------------------------- 界，云何而谓有所得乎？”
Chinese
须菩提言：“大士！汝今说法，可不将护初学心耶？” 文殊师利菩萨言：“大德！我今问汝，随汝意答。如有良医欲治人病，为将护病人心故，不与辛酸碱苦应病之药，能令其人病得除差至安乐不？” 答言：“不也。” 文殊师利菩萨言：“大德！此亦如是。若说法师为将护初学心故，隐甚深法而不为说，随其意欲演粗浅义，能令学者出生死苦至涅槃乐，无有是处。” 说是法时，众中有五百比丘僧，诸漏永尽心得解脱。八百诸天子，远尘离垢得法眼净。复有七百诸天子，闻其辩才深生信乐，皆发阿耨多罗三藐三菩提心。 尔时，须菩提复白文殊师利菩萨言：“大士！汝颇亦于声闻乘而生信解，又以此乘法度众生不？” 文殊师利菩萨言：“大德！我于一切乘皆生信解。大德！我信解声闻乘，亦信解辟支佛乘，亦信解三藐三佛陀乘。” 须菩提言：“大士！汝为是声闻、为是辟支佛、为是三藐三佛陀耶？” 文殊师利菩萨言：“大德！我虽是声闻，然不从他闻；虽是辟支佛，而不舍大悲及无所畏；虽已成正等觉，而于一切所应作事未尝休息。” 须菩提又问言：“大士！汝云何是声闻？” 答曰：“我恒为一切 现代汉语译本 ‘界’，怎么能说是有所得呢？” 须菩提说：‘大士！您现在说法，难道不应该顾及初学者的心吗？’ 文殊师利菩萨说：‘大德！我现在问您，请您随意回答。如果有个好医生想治病，为了顾及病人的心，不给他们开辛辣酸苦等对症的药，能让病人的病好转，达到安乐吗？’ 回答说：‘不能。’ 文殊师利菩萨说：‘大德！道理也是这样。如果说法师为了顾及初学者的心，隐藏甚深的佛法而不说，只随着他们的意愿讲些粗浅的道理，能让学者脱离生死苦，达到涅槃的快乐，这是不可能的。’ 在说法的时候，听众中有五百位比丘僧，各种烦恼都永远断尽，内心得到解脱。八百位天子，远离尘垢，得到清净的法眼。还有七百位天子，听了他的辩才，深深地产生信乐，都发起了阿耨多罗三藐三菩提心（无上正等正觉之心）。 这时，须菩提又对文殊师利菩萨说：‘大士！您也对声闻乘（听闻佛法而修行证果的修行者）产生信解，并且用这种乘法来度化众生吗？’ 文殊师利菩萨说：‘大德！我对一切乘都产生信解。大德！我相信声闻乘，也相信辟支佛乘（不需他人教导，自己觉悟的修行者），也相信三藐三佛陀乘（无上正等正觉的佛陀）。’ 须菩提说：‘大士！您是声闻、是辟支佛、还是三藐三佛陀呢？’ 文殊师利菩萨说：‘大德！我虽然是声闻，但不是从别人那里听来的；虽然是辟支佛，但不舍弃大悲心和无所畏惧；虽然已经成就正等正觉，但对于一切应该做的事情，从来没有停止过。’ 须菩提又问：‘大士！您怎么说是声闻呢？’ 回答说：‘我一直为一切
English
English version 'The realm,' how can it be said that there is something to be attained?' Subhuti said, 'Great Being! As you are now teaching, shouldn't you be mindful of the minds of beginners?' Manjushri Bodhisattva said, 'Great Virtue! I am now asking you, please answer as you wish. If there is a good doctor who wants to cure a disease, would he, in order to be mindful of the patient's feelings, not give them the appropriate medicine that is spicy, sour, alkaline, or bitter, and still be able to cure the patient and bring them to peace and happiness?' The answer was, 'No.' Manjushri Bodhisattva said, 'Great Virtue! It is the same here. If a Dharma teacher, in order to be mindful of the minds of beginners, conceals the profound Dharma and does not speak of it, but only expounds shallow meanings according to their desires, can they enable the learners to escape the suffering of birth and death and reach the bliss of Nirvana? There is no such possibility.' While this Dharma was being taught, among the assembly there were five hundred Bhikshu monks whose outflows were completely exhausted and whose minds were liberated. Eight hundred Deva sons, far from dust and defilement, obtained the pure Dharma eye. Furthermore, there were seven hundred Deva sons who, hearing his eloquence, deeply generated faith and joy, and all aroused the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and perfect enlightenment). At that time, Subhuti again said to Manjushri Bodhisattva, 'Great Being! Do you also have faith and understanding in the Sravaka Vehicle (the vehicle of those who hear the Dharma and practice to attain enlightenment), and do you use this vehicle to liberate sentient beings?' Manjushri Bodhisattva said, 'Great Virtue! I have faith and understanding in all vehicles. Great Virtue! I have faith and understanding in the Sravaka Vehicle, I also have faith and understanding in the Pratyekabuddha Vehicle (the vehicle of those who attain enlightenment on their own without a teacher), and I also have faith and understanding in the Samyak-sambuddha Vehicle (the vehicle of the fully enlightened Buddha).' Subhuti said, 'Great Being! Are you a Sravaka, a Pratyekabuddha, or a Samyak-sambuddha?' Manjushri Bodhisattva said, 'Great Virtue! Although I am a Sravaka, I have not heard it from others; although I am a Pratyekabuddha, I do not abandon great compassion and fearlessness; although I have already attained right and perfect enlightenment, I have never rested from all the things that should be done.' Subhuti then asked, 'Great Being! How do you say you are a Sravaka?' He replied, 'I am always for all' -------------------------------------------------------------------------------- 众生说未闻法，是故我为声闻。” 又问言：“汝云何是辟支佛？”