English
English version: What is called going beyond measurement? It means that because one recognizes that dharmas are empty. Furthermore, 'with characteristics' refers to the contemplation of conditioned dharmas; 'without characteristics' refers to the contemplation of unconditioned dharmas. Moreover, Manjushri, Bodhi is without outflows and without grasping. What is meant by 'without outflows'? What is meant by 'without grasping'? 'Without outflows' means being free from the four kinds of dharmas with outflows. What are the four? First is the outflow of desire, second is the outflow of existence, third is the outflow of ignorance, and fourth is the outflow of views. 'Without grasping' means being free from the four kinds of grasping. What are the four? First is grasping of desire, second is grasping of views, third is grasping of precepts and vows, and fourth is grasping of self-assertions. These four kinds of grasping are all due to the darkness of ignorance obscuring and the nourishment of craving for dharmas, grasping each other. Manjushri, if one can fundamentally understand the essence of grasping of self-assertions, then I am pure. Once I am pure, I can then understand that all sentient beings are pure. Because of my purity, all sentient beings are also pure. If all sentient beings are pure, then dharma has no duality, no dualistic categories. This non-dual meaning is without arising and without ceasing. Manjushri, if there is no arising and no ceasing, then there is no mind-consciousness that can be transformed. If there is no mind-consciousness that can be transformed, then there is no discrimination. If there is no discrimination, then the deep-rooted intention associated with ignorance cannot arise. If ignorance does not arise, then the twelve links of dependent origination will not grow. If the twelve links of dependent origination do not grow, then dharma has no arising. If dharma has no arising, then dharma is determined. If dharma is determined, then that is the meaning of taming. If that is the meaning of taming, then that is the ultimate meaning. If that is the ultimate meaning, then that is the meaning of being free from the concept of a person (pudgala). If that is the meaning of being free from the concept of a person, then that is the meaning of being inexpressible. If that is the meaning of being inexpressible, then that is the meaning of dependent origination. If that is the meaning of dependent origination, then that is the meaning of dharma. If that is the meaning of dharma, then that is the meaning of the Tathagata. As it is said, if one sees dependent origination, one can see dharma. If one can see dharma, one can see the Tathagata. What they see, if they examine it rationally, there is not even a single dharma to be seen. Manjushri, what is meant by a single dharma? It refers to what the mind grasps. If there is nothing the mind grasps, then there is nothing to be seen. Because of such a dharma, the Tathagata attains complete and perfect enlightenment, equal because of equality. Furthermore --------------------------------------------------------------------------------
Chinese
，妙吉祥！菩提者，是清净义、无垢义、无著义。何名清净？何名无垢？何名无著？谓空解脱门即是清净；无相解脱门即是无垢；无愿解脱门即是无著。无生是清净；无作意是无垢；无起是无著。自性是清净；圆净是无垢。明亮是无著。无戏论是清净；离戏论是无垢；戏论寂止是无著。真如是清净；法界是无垢；实际是无著。虚空是清净；寥廓是无垢；广大是无著。了知内法是清净；外无所行是无垢；内外无所得是无著。了知蕴法是清净；界法自性是无垢；离诸处法是无著。过去尽智是清净；未来无生智是无垢；现在法界安住智是无著。妙吉祥！此如是等，清净、无垢、无著诸义，于一句中普能摄入，谓寂静句。若寂静即遍寂，若遍寂即近寂，若近寂即寂止，若寂止此说即是大牟尼法。 “复次，妙吉祥！如其虚空，菩提亦然；如其菩提，诸法亦然；如其诸法，众生亦然；如其众生，刹土亦然；如其刹土，涅盘亦然。妙吉祥！此说即是涅盘平等，为一切法毕竟边际清净之因，无对治离对治因，本来清净、本来无垢、本来无著。如来了知彼一切法如是相故，现成正觉，然后观察诸众生界，建立清净、无垢、无著游戏法门，以是名字于诸众生大悲心转。 “复次，妙吉祥！云何是菩萨所行？菩萨胜行？谓若菩 现代汉语译本：妙吉祥！菩提（觉悟）的意义是清净、无垢、无著。什么叫做清净？什么叫做无垢？什么叫做无著？空解脱门就是清净；无相解脱门就是无垢；无愿解脱门就是无著。无生是清净；无作意是无垢；无起是无著。自性是清净；圆满清净是无垢；明亮是无著。无戏论是清净；离戏论是无垢；戏论寂止是无著。真如是清净；法界是无垢；实际是无著。虚空是清净；寥廓是无垢；广大是无著。了知内法是清净；外无所行是无垢；内外无所得是无著。了知蕴法是清净；界法自性是无垢；离诸处法是无著。过去尽智是清净；未来无生智是无垢；现在法界安住智是无著。妙吉祥！这些清净、无垢、无著的意义，可以用一句话概括，那就是寂静。如果寂静，就遍及寂静；如果遍及寂静，就接近寂静；如果接近寂静，就达到寂止；如果达到寂止，这就是大牟尼（佛陀）的教法。 再者，妙吉祥！如同虚空，菩提也是如此；如同菩提，诸法也是如此；如同诸法，众生也是如此；如同众生，刹土（佛土）也是如此；如同刹土，涅盘（寂灭）也是如此。妙吉祥！这说明了涅盘的平等性，是一切法最终清净的根源，是无对治、离对治的因，本来就是清净、无垢、无著的。如来（佛陀）了知一切法都是如此的相，所以成就正觉，然后观察众生界，建立清净、无垢、无著的游戏法门，以此名义对众生生起大悲心。 再者，妙吉祥！什么是菩萨所行？什么是菩萨的殊胜行？如果菩萨
English
English version: O Mañjuśrī! Bodhi (enlightenment) means purity, stainlessness, and non-attachment. What is meant by purity? What is meant by stainlessness? What is meant by non-attachment? The emptiness liberation gate is purity; the signlessness liberation gate is stainlessness; the wishlessness liberation gate is non-attachment. Non-arising is purity; non-intention is stainlessness; non-origination is non-attachment. Self-nature is purity; perfect purity is stainlessness; brightness is non-attachment. Non-conceptualization is purity; detachment from conceptualization is stainlessness; the cessation of conceptualization is non-attachment. Suchness is purity; the Dharma realm is stainlessness; actuality is non-attachment. Space is purity; vastness is stainlessness; immensity is non-attachment. Knowing the inner dharmas is purity; having no action externally is stainlessness; having no attainment internally or externally is non-attachment. Knowing the aggregates is purity; the self-nature of the realms is stainlessness; detachment from all places is non-attachment. The wisdom of the exhaustion of the past is purity; the wisdom of the non-arising of the future is stainlessness; the wisdom of abiding in the present Dharma realm is non-attachment. O Mañjuśrī! These meanings of purity, stainlessness, and non-attachment can all be encompassed in one phrase, which is stillness. If there is stillness, it pervades stillness; if it pervades stillness, it is close to stillness; if it is close to stillness, it reaches the cessation of stillness; if it reaches the cessation of stillness, this is the Dharma of the Great Sage (Buddha). Furthermore, O Mañjuśrī! Just like space, so is Bodhi; just like Bodhi, so are all dharmas; just like all dharmas, so are sentient beings; just like sentient beings, so are the Buddha-lands; just like the Buddha-lands, so is Nirvana (extinction). O Mañjuśrī! This explains the equality of Nirvana, which is the cause of the ultimate purity of all dharmas, the cause of non-antidote and detachment from antidote, which is originally pure, originally stainless, and originally non-attached. The Tathagata (Buddha), knowing that all dharmas are of such a nature, attains perfect enlightenment, and then observes the realms of sentient beings, establishing the playful Dharma gates of purity, stainlessness, and non-attachment, and with this name, turns the great compassion towards all sentient beings. Furthermore, O Mañjuśrī! What is the practice of a Bodhisattva? What is the superior practice of a Bodhisattva? If a Bodhisattva --------------------------------------------------------------------------------
Chinese
萨无尽无不尽、无生无不生，于毕竟尽相无所领受，然亦不坏毕竟无生。妙吉祥！菩萨若如是行，是为菩萨胜行。 “复次，妙吉祥！菩萨于过去心已尽，此无所行；未来心未至，此无所行；现在心无住，此无所行。菩萨于其过去、未来、现在诸心悉无所著，菩萨若如是行，是为菩萨胜行。 “又复布施之法，诸佛如来与诸菩萨，而无其二无二种类，菩萨若如是行，是为菩萨胜行。持戒、忍辱、精进、禅定、智慧亦复如是，诸佛如来与诸菩萨，而无其二无二种类，菩萨若如是行，是为菩萨胜行。 “又，妙吉祥！菩萨不行色空、不行色不空，菩萨若如是行，是为菩萨胜行。何以故？色即是空、色自性空，受想行识亦复如是，是故不行识空、不行识不空，菩萨若如是行，是为菩萨胜行。何以故？谓心意识无所得故。妙吉祥！此中无少法可有，若知若断、若修若证，悉无所有。由如是故，此说名尽。如是乃为毕竟尽相，若毕竟尽即无所尽，无尽亦无尽。何以故？如所说尽故。若如所说尽，彼即无法可尽，若无法可尽即是无为，若无为即无生亦无灭，若佛出世、若不出世法性常住，以法住故即是法界，如法界住故智无所转亦非无转，以智无转非无转故，如是法理若悟入者，即得无漏、无生、无灭，此名漏 现代汉语译本：萨（一切）是无尽的，也是不无尽的，是无生的，也是不无生的，在究竟的寂灭之相中没有任何领受，然而也不会破坏究竟的无生。妙吉祥（文殊菩萨）！菩萨如果这样修行，就是菩萨的殊胜修行。 再者，妙吉祥！菩萨对于过去的心已经灭尽，对此没有执着；对于未来的心尚未到来，对此没有执着；对于现在的心不住留，对此没有执着。菩萨对于过去、未来、现在的心都没有执着，菩萨如果这样修行，就是菩萨的殊胜修行。 还有，布施的法，诸佛如来和诸菩萨，没有差别，没有两种类别，菩萨如果这样修行，就是菩萨的殊胜修行。持戒、忍辱、精进、禅定、智慧也是如此，诸佛如来和诸菩萨，没有差别，没有两种类别，菩萨如果这样修行，就是菩萨的殊胜修行。 还有，妙吉祥！菩萨不执着于色是空，也不执着于色不是空，菩萨如果这样修行，就是菩萨的殊胜修行。为什么呢？因为色就是空，色的自性就是空，受、想、行、识也是如此，所以不执着于识是空，也不执着于识不是空，菩萨如果这样修行，就是菩萨的殊胜修行。为什么呢？因为心、意、识都不可得。妙吉祥！这里没有少许的法可以存在，无论是认知、断除、修行还是证悟，都是没有的。因为这样，所以称之为寂灭。这样才是究竟的寂灭之相，如果究竟寂灭，就没有什么可以寂灭，没有寂灭也没有不寂灭。为什么呢？因为如所说的寂灭。如果如所说的寂灭，那么就没有法可以寂灭，如果没有法可以寂灭，那就是无为，如果无为，就没有生也没有灭，无论是佛出世还是不出世，法性都是常住的，因为法住，就是法界，如法界住，智慧就没有转动，也不是没有转动，因为智慧没有转动也不是没有转动，如果能够领悟这样的法理，就能得到无漏、无生、无灭，这叫做漏尽。
English
English version: 'Sa (all) is inexhaustible and also not inexhaustible, is unborn and also not unborn, in the ultimate cessation aspect there is no reception, yet it does not destroy the ultimate non-birth. Mañjuśrī (Bodhisattva Mañjuśrī)! If a Bodhisattva practices in this way, it is the superior practice of a Bodhisattva.' 'Furthermore, Mañjuśrī! The Bodhisattva's past mind has ceased, there is no attachment to this; the future mind has not arrived, there is no attachment to this; the present mind does not dwell, there is no attachment to this. The Bodhisattva has no attachment to the past, future, and present minds. If a Bodhisattva practices in this way, it is the superior practice of a Bodhisattva.' 'Moreover, in the Dharma of giving, the Buddhas Tathāgatas and the Bodhisattvas are not different, there are not two categories. If a Bodhisattva practices in this way, it is the superior practice of a Bodhisattva. The same is true for upholding precepts, patience, diligence, meditation, and wisdom. The Buddhas Tathāgatas and the Bodhisattvas are not different, there are not two categories. If a Bodhisattva practices in this way, it is the superior practice of a Bodhisattva.' 'Also, Mañjuśrī! The Bodhisattva does not cling to form being empty, nor does he cling to form not being empty. If a Bodhisattva practices in this way, it is the superior practice of a Bodhisattva. Why? Because form is emptiness, the nature of form is emptiness. The same is true for feeling, perception, volition, and consciousness. Therefore, he does not cling to consciousness being empty, nor does he cling to consciousness not being empty. If a Bodhisattva practices in this way, it is the superior practice of a Bodhisattva. Why? Because mind, intention, and consciousness are all unattainable. Mañjuśrī! Here, there is not a single dharma that can exist, whether it is cognition, cutting off, practice, or realization, all are non-existent. Because of this, it is called cessation. This is the ultimate aspect of cessation. If there is ultimate cessation, there is nothing to cease, there is neither cessation nor non-cessation. Why? Because of the cessation as spoken of. If it is cessation as spoken of, then there is no dharma to cease. If there is no dharma to cease, then it is non-action. If it is non-action, then there is neither birth nor death. Whether a Buddha appears in the world or not, the nature of Dharma is constant. Because Dharma abides, it is the Dharma realm. As the Dharma realm abides, wisdom does not turn, nor is it not turning. Because wisdom does not turn nor is it not turning, if one can realize this Dharma principle, one will attain no outflows, no birth, and no death. This is called the exhaustion of outflows.' --------------------------------------------------------------------------------