Chinese
无所取，此名近寂。以意空故，我我所自性亦空，此名寂静；知意空已，法无所取，此名近寂。 “妙吉祥！菩提自性明亮，心自性明亮。以何因故说自性明亮？谓即自性无染污故、与虚空等，虚空自性而悉周遍，如虚空性，毕竟自性本明亮故。 “又妙吉祥！菩提无入、无出。何名无入、无出？谓无摄取，故名无入；谓无弃舍，故名无出。如来证解无入、无出，如所证解即同真如，无此无彼，以一切法离彼此故，是故如来现成正觉。 “又妙吉祥！菩提无相亦无所缘。何名无相及无所缘？谓眼识无所得，此名无相；色无所观，此名无所缘。耳识无所得，此名无相；声无所闻，此名无所缘。鼻识无所得，此名无相；香无所嗅，此名无所缘。舌识无所得，此名无相；味无所尝，此名无所缘。身识无所得，此名无相；触无所觉，此名无所缘。意识无所得，此名无相；法无所分别，此名无所缘。妙吉祥！此等皆是诸圣境界，所有三界非圣境界，由是应行圣境界故。 “又妙吉祥！菩提非过去、未来、现在，三世平等故，三轮断故。三轮者，谓过去心不转，未来识无取，现在意无动。彼心意识设有所住，而无分别不离分别，无计度不离计度，无过去已作、无未来领纳、无现在戏论。 “又妙吉 现代汉语译本： 没有执取，这称为接近寂灭。因为意念是空性的，所以‘我’和‘我所’的自性也是空性的，这称为寂静；知道意念是空性之后，对于法也没有执取，这称为接近寂灭。 ‘妙吉祥（Manjushri，文殊菩萨）！菩提（Bodhi，觉悟）的自性是明亮的，心的自性是明亮的。因为什么原因说自性是明亮的呢？因为自性没有染污，与虚空相等，虚空的自性是周遍一切的，如同虚空的本性，毕竟自性本来就是明亮的。 ‘又，妙吉祥！菩提没有进入，也没有出去。什么叫做没有进入、没有出去呢？因为没有摄取，所以叫做没有进入；因为没有舍弃，所以叫做没有出去。如来（Tathagata，佛）证悟了没有进入、没有出去，所证悟的就等同于真如（Tathata，实相），没有这个也没有那个，因为一切法都远离彼此的对立，所以如来成就了正觉（Samyak-sambodhi，无上正等正觉）。 ‘又，妙吉祥！菩提没有相状，也没有所缘。什么叫做没有相状和没有所缘呢？因为眼识没有所得，这叫做没有相状；因为色尘没有所观，这叫做没有所缘。耳识没有所得，这叫做没有相状；因为声音没有所闻，这叫做没有所缘。鼻识没有所得，这叫做没有相状；因为香气没有所嗅，这叫做没有所缘。舌识没有所得，这叫做没有相状；因为味道没有所尝，这叫做没有所缘。身识没有所得，这叫做没有相状；因为触感没有所觉，这叫做没有所缘。意识没有所得，这叫做没有相状；因为法尘没有所分别，这叫做没有所缘。妙吉祥！这些都是诸圣的境界，所有三界（Trailokya，欲界、色界、无色界）都不是圣者的境界，因此应当行于圣者的境界。 ‘又，妙吉祥！菩提不是过去、未来、现在，因为三世是平等的，三轮（Tri-mandala，能施者、受施者、所施物）是断绝的。三轮是指，过去的心不运转，未来的识不执取，现在的意念不动摇。那些心、意、识即使有所停留，也没有分别，不离分别，没有计度，不离计度，没有过去已作，没有未来领纳，没有现在戏论。 ‘又，妙吉祥！'
English
English version: Without grasping, this is called near quiescence. Because the mind is empty, the self and what belongs to the self are also empty, this is called stillness; knowing that the mind is empty, there is no grasping of dharmas, this is called near quiescence. 'Manjushri! The nature of Bodhi (enlightenment) is bright, the nature of mind is bright. For what reason is it said that the nature is bright? Because the nature is without defilement, equal to space, the nature of space is all-pervading, like the nature of space, the essential nature is inherently bright. 'Furthermore, Manjushri! Bodhi has no entering and no exiting. What is meant by no entering and no exiting? Because there is no grasping, it is called no entering; because there is no abandoning, it is called no exiting. The Tathagata (Buddha) has realized no entering and no exiting, and what is realized is the same as Suchness (Tathata), there is neither this nor that, because all dharmas are free from the duality of this and that, therefore the Tathagata has attained perfect enlightenment (Samyak-sambodhi). 'Furthermore, Manjushri! Bodhi has no form and no object of perception. What is meant by no form and no object of perception? Because eye consciousness has no attainment, this is called no form; because form has no object to be seen, this is called no object of perception. Ear consciousness has no attainment, this is called no form; because sound has no object to be heard, this is called no object of perception. Nose consciousness has no attainment, this is called no form; because smell has no object to be smelled, this is called no object of perception. Tongue consciousness has no attainment, this is called no form; because taste has no object to be tasted, this is called no object of perception. Body consciousness has no attainment, this is called no form; because touch has no object to be felt, this is called no object of perception. Mind consciousness has no attainment, this is called no form; because dharmas have no object to be discriminated, this is called no object of perception. Manjushri! These are all the realms of the sages, all the three realms (Trailokya) are not the realms of the sages, therefore one should practice in the realms of the sages. 'Furthermore, Manjushri! Bodhi is not past, future, or present, because the three times are equal, and the three wheels (Tri-mandala) are cut off. The three wheels refer to the past mind not turning, the future consciousness not grasping, and the present intention not moving. Even if those mind, intention, and consciousness have some dwelling, there is no discrimination, not apart from discrimination, no calculation, not apart from calculation, no past action done, no future reception, and no present play. 'Furthermore, Manjushri!' --------------------------------------------------------------------------------
Chinese
祥！菩提非身得，无所为故。非身得者，谓即眼识无所了知，耳、鼻、舌、身、意识无所了知，以非心意识所了知故，即是无为。此说无为，谓即无生、无住、无灭三轮清净。如其无为，于有为法应如是知。何以故？一切法无自性故。以法无自性，即法无有二。 “又妙吉祥！菩提是无差别句。何名无差别？复何名句？谓无想是无差别；真如是句。无住是无差别；法界是句。无种种性是无差别；实际是句。无所缘是无差别；无动是句。空是无差别；无相是句。无寻伺是无差别；无想是句。无求愿是无差别；无众生是句。众生无自性是无差别；虚空是句。无所得是无差别；无生是句。无灭是无差别；无为是句。无所行是无差别；菩提是句。寂止是无差别；涅槃是句。无所取是无差别；无生是句。 “又妙吉祥！菩提者非身可证。何以故？身虽有生，无思、无动，如草木瓦砾，其心如幻，空虚不实无所造作。妙吉祥！若于身心如实觉了，即是菩提。世俗所行非胜义谛。何以故？胜义谛中无身无心、无法无非法，无实无不实，无真无妄，无语言无非语言。一切法是菩提。所以者何？菩提无处所，非语言诠表，犹如虚空无处所故，亦无造作、无生、无灭，非语言诠表。如来以菩提无处所，无造作、无生灭，无诠表 现代汉语译本：祥！菩提不是通过身体获得的，因为它没有任何作为。说不是通过身体获得，是指眼识没有认知，耳、鼻、舌、身、意识也没有认知，因为不是心意识所能认知的，所以是无为。这里说的无为，是指无生、无住、无灭这三轮清净。如果说无为，那么对于有为法也应该这样理解。为什么呢？因为一切法都没有自性。因为法没有自性，所以法就没有二元对立。 又，妙吉祥！菩提是无差别的语句。什么叫做无差别？又什么叫做语句？没有思虑是无差别；真如是语句。没有住着是无差别；法界是语句。没有种种差别是无差别；实际是语句。没有所缘是无差别；没有动摇是语句。空是无差别；没有相是语句。没有寻伺是无差别；没有想是语句。没有求愿是无差别；没有众生是语句。众生没有自性是无差别；虚空是语句。没有所得是无差别；没有生是语句。没有灭是无差别；无为是语句。没有所行是无差别；菩提是语句。寂静止息是无差别；涅槃是语句。没有所取是无差别；没有生是语句。 又，妙吉祥！菩提不是身体可以证得的。为什么呢？身体虽然有生，却没有思想、没有动摇，就像草木瓦砾一样，它的心就像幻象，空虚不实，没有任何造作。妙吉祥！如果对身心如实觉悟，那就是菩提。世俗所行不是胜义谛。为什么呢？在胜义谛中没有身没有心，没有法没有非法，没有实没有不实，没有真没有妄，没有语言没有非语言。一切法都是菩提。为什么呢？菩提没有处所，不是语言可以表达的，就像虚空没有处所一样，也没有造作、没有生灭，不是语言可以表达的。如来因为菩提没有处所，没有造作、没有生灭，没有表达，所以才这样说。
English
English version: Auspicious one! Bodhi is not attained through the body, because it is without any action. That it is not attained through the body means that the eye consciousness has no cognition, nor do the ear, nose, tongue, body, and mind consciousnesses have any cognition, because it is not cognized by the mind consciousness, therefore it is non-action. This non-action refers to the purity of the three wheels of non-arising, non-dwelling, and non-cessation. If it is said to be non-action, then one should understand the conditioned dharmas in the same way. Why? Because all dharmas have no self-nature. Because dharmas have no self-nature, therefore dharmas have no duality. Furthermore, Manjushri! Bodhi is a phrase of non-differentiation. What is meant by non-differentiation? And what is meant by phrase? No thought is non-differentiation; Suchness is a phrase. No abiding is non-differentiation; the Dharma Realm is a phrase. No various natures are non-differentiation; Reality is a phrase. No object of focus is non-differentiation; no movement is a phrase. Emptiness is non-differentiation; no form is a phrase. No seeking and pondering is non-differentiation; no thought is a phrase. No seeking and wishing is non-differentiation; no sentient beings is a phrase. Sentient beings having no self-nature is non-differentiation; space is a phrase. No attainment is non-differentiation; no arising is a phrase. No cessation is non-differentiation; non-action is a phrase. No practice is non-differentiation; Bodhi is a phrase. Tranquility is non-differentiation; Nirvana is a phrase. No grasping is non-differentiation; no arising is a phrase. Furthermore, Manjushri! Bodhi cannot be attained through the body. Why? Although the body has birth, it has no thought, no movement, like grass, wood, tiles, and pebbles. Its mind is like an illusion, empty and unreal, without any action. Manjushri! If one truly understands the body and mind, that is Bodhi. What is practiced in the mundane world is not the ultimate truth. Why? In the ultimate truth, there is no body, no mind, no dharma, no non-dharma, no real, no unreal, no true, no false, no language, no non-language. All dharmas are Bodhi. Why? Bodhi has no location, it cannot be expressed by language, just like space has no location, and it has no action, no arising, no cessation, and cannot be expressed by language. The Tathagata speaks in this way because Bodhi has no location, no action, no arising, no cessation, and no expression. --------------------------------------------------------------------------------
Chinese
故，如实如理审伺察时，彼一切法悉无言说。菩提亦复如是，如实伺察时亦无言说。何以故？语言无实故，无生灭故。 “又妙吉祥！菩提无所取、无含藏。何名无所取？何名无含藏？了知眼故名无所取；色无所得名无含藏。了知耳故名无所取；声无所得名无含藏。了知鼻故名无所取；香无所得名无含藏。了知舌故名无所取；味无所得名无含藏。了知身故名无所取；触无所得名无含藏。了知意故名无所取；法无所得名无含藏。如来以是无所取、无含藏故，现证菩提。证菩提已，于眼无所取、色无所得、眼识无住；耳无所取、声无所得、耳识无住；鼻无所取、香无所得、鼻识无住；舌无所取、味无所得、舌识无住；身无所取、触无所得、身识无住；意无所取、法无所得、意识无住；以识无住故，乃名如来、应供、正等正觉。 “又妙吉祥！当知众生有四种法而住于心。何等为四？谓色、受、想、行，一切众生而住其心。谓以众生于四法中心有住故，如来乃说不生、不灭、无所了知，建立菩提名之为空。以菩提空故，即一切法空，如来亦空，以是空故现成正觉。妙吉祥！非为空故取证菩提亦空，当知法中有一理智，所谓空性。以菩提不空故即菩提无二，是故菩提及空悉无种类。何以故？彼一切法本无二故，无 现代汉语译本：因此，当如实如理地审视观察时，一切法都无法用言语表达。菩提（觉悟）也是如此，当如实观察时也无法用言语表达。为什么呢？因为语言没有实体，没有生灭的特性。 又，妙吉祥（文殊菩萨）！菩提是无所执取、无所含藏的。什么叫做无所执取？什么叫做无所含藏？了知眼根的本性，就叫做无所执取；色尘（视觉对象）无所得，就叫做无所含藏。了知耳根的本性，就叫做无所执取；声尘（听觉对象）无所得，就叫做无所含藏。了知鼻根的本性，就叫做无所执取；香尘（嗅觉对象）无所得，就叫做无所含藏。了知舌根的本性，就叫做无所执取；味尘（味觉对象）无所得，就叫做无所含藏。了知身根的本性，就叫做无所执取；触尘（触觉对象）无所得，就叫做无所含藏。了知意根的本性，就叫做无所执取；法尘（思想对象）无所得，就叫做无所含藏。如来因为无所执取、无所含藏的缘故，才证得菩提。证得菩提后，对于眼根无所执取，色尘无所得，眼识不住留；对于耳根无所执取，声尘无所得，耳识不住留；对于鼻根无所执取，香尘无所得，鼻识不住留；对于舌根无所执取，味尘无所得，舌识不住留；对于身根无所执取，触尘无所得，身识不住留；对于意根无所执取，法尘无所得，意识不住留；因为意识不住留的缘故，才被称为如来（佛的称号）、应供（值得供养者）、正等正觉（完全觉悟者）。 又，妙吉祥！应当知道众生有四种法执着于心。是哪四种呢？就是色、受、想、行，一切众生都执着于这四种法。因为众生执着于这四种法，心中有所住，所以如来说不生、不灭、无所了知，建立菩提的名称为空。因为菩提是空的，所以一切法都是空的，如来也是空的，因为是空的缘故才成就正觉。妙吉祥！不是因为空才证得菩提，菩提也是空的，应当知道法中有一个理智，那就是空性。因为菩提不空，所以菩提是无二的，因此菩提和空都没有种类。为什么呢？因为一切法本来就没有二元对立，没有