English
English version: Therefore, when one examines and observes with truth and reason, all dharmas (phenomena) are beyond verbal expression. Bodhi (enlightenment) is also like this; when examined with truth, it is also beyond verbal expression. Why is this so? Because language has no substance, and it has no arising or ceasing. Furthermore, Manjushri (Bodhisattva of Wisdom)! Bodhi is without grasping and without containing. What is meant by 'without grasping'? What is meant by 'without containing'? Knowing the nature of the eye is called 'without grasping'; the non-attainment of form (visual object) is called 'without containing'. Knowing the nature of the ear is called 'without grasping'; the non-attainment of sound (auditory object) is called 'without containing'. Knowing the nature of the nose is called 'without grasping'; the non-attainment of smell (olfactory object) is called 'without containing'. Knowing the nature of the tongue is called 'without grasping'; the non-attainment of taste (gustatory object) is called 'without containing'. Knowing the nature of the body is called 'without grasping'; the non-attainment of touch (tactile object) is called 'without containing'. Knowing the nature of the mind is called 'without grasping'; the non-attainment of dharma (mental object) is called 'without containing'. Because the Tathagata (Buddha) is without grasping and without containing, he realizes Bodhi. Having realized Bodhi, he has no grasping of the eye, no attainment of form, and no abiding of eye consciousness; no grasping of the ear, no attainment of sound, and no abiding of ear consciousness; no grasping of the nose, no attainment of smell, and no abiding of nose consciousness; no grasping of the tongue, no attainment of taste, and no abiding of tongue consciousness; no grasping of the body, no attainment of touch, and no abiding of body consciousness; no grasping of the mind, no attainment of dharma, and no abiding of mind consciousness. Because consciousness does not abide, he is called Tathagata (the Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One). Furthermore, Manjushri! You should know that sentient beings have four dharmas that dwell in their minds. What are these four? They are form, feeling, perception, and mental formations. All sentient beings dwell in their minds with these four dharmas. Because sentient beings dwell in their minds with these four dharmas, the Tathagata speaks of non-arising, non-ceasing, and non-knowing, establishing the name of Bodhi as emptiness. Because Bodhi is empty, all dharmas are empty, and the Tathagata is also empty. Because of this emptiness, perfect enlightenment is attained. Manjushri! It is not because of emptiness that Bodhi is attained, Bodhi is also empty. You should know that within the dharma there is a principle of wisdom, which is called emptiness. Because Bodhi is not empty, Bodhi is non-dual, therefore Bodhi and emptiness have no categories. Why is this so? Because all dharmas are originally non-dual, without --------------------------------------------------------------------------------
Chinese
状貌、无种类，无名无相、离心意识，无生无灭、无行无不行，亦无积集、无文字、无忘失，由如是故，乃说诸法空无所取，此中所说非胜义谛，谓胜义谛中无法可得乃说名空。 “妙吉祥！譬如虚空故，此说虚空者，谓无言故名为虚空。妙吉祥！空亦复如是，此所说空，谓无言故名之为空。若如是解入即一切法无名，以无名故彼一切法假名施设。妙吉祥！名者不在方不离方，如名不在方不离方故，于法名字乃有所说，其所说法亦不在方不离方，彼一切法亦复如是。如来了知本来如是，不生不灭、无起无相，离心意识、无文字、无音声，如所了知亦然解脱。妙吉祥！当知一切法无缚、无解。” 佛说大乘入诸佛境界智光明庄严经卷第三 大正藏第 12 册 No. 0359 佛说大乘入诸佛境界智光明庄严经 佛说大乘入诸佛境界智光明庄严经卷第四 译经三藏朝散大夫试光禄卿传梵大师赐紫沙门臣惟净等奉 诏译 佛言：“妙吉祥！菩提者与虚空等，谓以虚空无高、无下，菩提亦然无高、无下，由是如来成等正觉。虽成正觉，亦无少法如微尘许若高若下诸所施作，此如是法若如是，知即是实智。妙吉祥！以何义故名为实智？谓一切法了无根本、无生无灭，彼无实性亦无所得， 现代汉语译本：'（诸法的）状态、样貌，没有种类，没有名称，没有形相，脱离了心和意识，没有产生，没有消灭，没有行为，也没有不行为，也没有积聚，没有文字，没有遗忘，因为是这样的缘故，所以说一切法都是空性，没有可以执取的。这里所说的空性不是胜义谛，所谓的胜义谛中没有法可以得到，所以才称之为“空”。' 现代汉语译本：'“妙吉祥（Manjushri，文殊菩萨）！譬如虚空，所以说虚空，是因为没有言语可以描述，所以称之为虚空。妙吉祥！空性也是如此，这里所说的空性，是因为没有言语可以描述，所以称之为“空”。如果这样理解，就进入了一切法都没有名称的状态，因为没有名称，所以一切法都是假名安立的。妙吉祥！名称不在方位，也不离开方位，因为名称不在方位也不离开方位，所以对于法的名字才有所述说，其所说的法也不在方位，也不离开方位，一切法也是如此。如来（Tathagata，佛的称号）了知本来就是这样，不生不灭，没有生起，没有形相，脱离了心和意识，没有文字，没有声音，如所了知的那样也获得解脱。妙吉祥！应当知道一切法没有束缚，也没有解脱。”' 现代汉语译本：'佛说：“妙吉祥！菩提（Bodhi，觉悟）与虚空相等，就像虚空没有高低一样，菩提也是没有高低，因此如来成就了正等正觉。虽然成就了正等正觉，也没有丝毫像微尘一样高低所作的法，这样的法如果是这样，知道就是实智。妙吉祥！因为什么意义称之为实智？因为一切法都没有根本，没有产生，没有消灭，它没有实性，也没有所得。' 现代汉语译本：'（以下内容为佛说大乘入诸佛境界智光明庄严经卷第四）' 现代汉语译本：'佛说：“妙吉祥！菩提与虚空相等，就像虚空没有高低一样，菩提也是没有高低，因此如来成就了正等正觉。虽然成就了正等正觉，也没有丝毫像微尘一样高低所作的法，这样的法如果是这样，知道就是实智。妙吉祥！因为什么意义称之为实智？因为一切法都没有根本，没有产生，没有消灭，它没有实性，也没有所得。”'
English
English version: 'The state, appearance, without kind, without name, without form, separated from mind and consciousness, without birth, without death, without action, also without non-action, also without accumulation, without words, without forgetting, because of this, it is said that all dharmas are empty and without anything to grasp. What is said here is not the ultimate truth, the so-called ultimate truth is that there is no dharma to be obtained, therefore it is called 'emptiness'.' English version: '“Manjushri! For example, space, so it is said to be space, because there are no words to describe it, therefore it is called space. Manjushri! Emptiness is also like this, what is said here as emptiness, is because there are no words to describe it, therefore it is called 'emptiness'. If one understands it this way, one enters the state where all dharmas have no name, because there is no name, therefore all dharmas are provisionally established with names. Manjushri! A name is not in a direction, nor is it apart from a direction, because a name is not in a direction nor is it apart from a direction, therefore there is a saying about the names of dharmas, what is said about the dharmas is also not in a direction, nor is it apart from a direction, all dharmas are also like this. The Tathagata knows that it is originally like this, without birth and death, without arising, without form, separated from mind and consciousness, without words, without sound, as it is known, one also obtains liberation. Manjushri! One should know that all dharmas have no bondage, nor liberation.”' English version: 'The Buddha said: “Manjushri! Bodhi (enlightenment) is equal to space, just as space has no high or low, Bodhi is also without high or low, therefore the Tathagata achieves complete and perfect enlightenment. Although complete and perfect enlightenment is achieved, there is not a single dharma, as small as a mote of dust, that is high or low, if such a dharma is like this, knowing it is true wisdom. Manjushri! For what reason is it called true wisdom? Because all dharmas have no root, no birth, no death, it has no real nature, nor is there anything to be obtained.”' English version: '(The following content is from the fourth volume of the Sutra of the Great Vehicle Entering the Realm of the Buddhas, the Wisdom Light Adornment)' English version: 'The Buddha said: “Manjushri! Bodhi is equal to space, just as space has no high or low, Bodhi is also without high or low, therefore the Tathagata achieves complete and perfect enlightenment. Although complete and perfect enlightenment is achieved, there is not a single dharma, as small as a mote of dust, that is high or low, if such a dharma is like this, knowing it is true wisdom. Manjushri! For what reason is it called true wisdom? Because all dharmas have no root, no birth, no death, it has no real nature, nor is there anything to be obtained.”' --------------------------------------------------------------------------------
Chinese
若有实性即是灭法，彼虽有生而无主宰复无摄受。妙吉祥！若无主宰、无摄受法即是灭法，此等诸法若生若灭，当知皆是缘法所转，亦非此中有少法可转，然佛如来不于诸法说断灭相。 “复次，妙吉祥！菩提者即是如说句。以何义故名如说句？如说句者即是菩提。如其菩提，色、受、想、行、识亦然，而不离真如；如其菩提，眼、耳、鼻、舌、身、意，色、声、香、味、触、法处亦然，而不离真如；如其菩提，眼界、色界、眼识界，耳界、声界、耳识界，鼻界、香界、鼻识界，舌界、味界、舌识界，身界、触界、身识界，意界、法界、意识界亦然，而不离真如；如其菩提，地界、水界、火界、风界亦然，而不离真如。此等诸法如是施设，其所施设谓蕴、处、界，由是如来成等正觉，所成正觉离颠倒法。如其先法，后法亦然、中法亦然，前际不生、后际不去、中际性离，此如是法是即名为如所说句。如其一法，多法亦然；如其多法，一法亦然。妙吉祥！若一性若多性皆无所得，若有相、若无相，无入无住。何名为相？何名无相？所言相者，谓即生起一切善法；言无相者，谓一切法无所得故。又相者，谓即心无所住分位；无相者，即无相三摩地解脱法门。又相者，即一切法思惟称量算数伺察；无相者，谓出过称量 。何名出过称量？谓识法无故。又相者，即有为伺察；无相者，即无为伺察。 “复次，妙吉祥！菩提者即是无漏无取。何名无漏？何名无取？无漏者，谓离四种有漏之法。何等为四？一者欲漏，二者有漏，三者无明漏，四者见漏。无取者，谓离四种取着之法。何等为四？一者欲取，二者见取，三者戒禁取，四者我语取。如是四取，悉由无明暗蔽、爱法滋润，互相取着。妙吉祥！若或本初于我语取根本，能了知者即我清净，我清净已随知一切众生清净，由我清净故即彼一切众生清净，若一切众生清净即法无二、无二种类，彼无二义即无生、无灭。妙吉祥！若无生、无灭即无心意识可转，若无心意识可转即无分别，若无分别即深固作意相应无明不能发起，若彼无明不发起者即十二有支亦不生长，若十二有支不生长者即法无生，若法无生即法决定，若法决定即调伏义，若调伏义即是胜义，若其胜义即离补特伽罗义，若离补特伽罗义即不可说义，若不可说义即缘生义，若缘生义即是法义，若法义即如来义。如是所说，若见缘生即能见法，若能见法即见如来，彼诸所见，若其如理审伺察时，是中亦无少法可见。妙吉祥！何名少法？谓心所缘。若无心所缘即无所见，由如是法故如来成等正觉，平等故平等。 “复次 现代汉语译本：什么叫做超出称量？意思是说，因为认识到法是空无的。再说，有相，就是指有为法的伺察；无相，就是指无为法的伺察。 再者，妙吉祥！菩提就是无漏无取。什么叫做无漏？什么叫做无取？无漏，是指远离四种有漏的法。哪四种呢？第一是欲漏，第二是有漏，第三是无明漏，第四是见漏。无取，是指远离四种执着的法。哪四种呢？第一是欲取，第二是见取，第三是戒禁取，第四是我语取。这四种执取，都是由于无明的黑暗遮蔽、爱法的滋润，互相执着。妙吉祥！如果能够从根本上了解我语取的本质，那么我就清净了，我清净之后，就能随之了解一切众生都是清净的，由于我的清净，一切众生也就清净了，如果一切众生都清净了，那么法就没有二元性、没有二元种类，这种无二的意义就是无生无灭。妙吉祥！如果无生无灭，就没有心意识可以转变，如果没有心意识可以转变，就没有分别，如果没有分别，那么深固的作意相应的无明就不能发起，如果无明不发起，那么十二有支也不会生长，如果十二有支不生长，那么法就没有生起，如果法没有生起，那么法就确定了，如果法确定了，那就是调伏的意义，如果调伏的意义，那就是胜义，如果胜义，那就是远离补特伽罗（人我）的意义，如果远离补特伽罗的意义，那就是不可说的意义，如果不可说的意义，那就是缘生的意义，如果缘生的意义，那就是法的意义，如果法的意义，那就是如来的意义。像这样所说的，如果见到缘起，就能见到法，如果能见到法，就能见到如来，他们所见到的，如果如理审察的时候，其中也没有丝毫的法可以见到。妙吉祥！什么叫做丝毫的法？就是指心所缘的。如果没有心所缘，就没有所见，由于这样的法，如来成就等正觉，平等所以平等。 再者