Chinese
答曰：“如是，空以寂寞但名异耳，智者不著于字数也。” 又问：“文殊师利！何谓痴相？云何黠相？” 答曰：“如佛所教，因缘为痴相，法义为黠相。” 又问：“文殊师利！何所为因缘相？” 答曰：“十二因缘相；则，须菩提！为因缘相也；彼若有念造便有想知，假使无念造无想则不现知；彼痴者有念起，是等即有言说知；黠者无念造，则无言说知；彼若无所住便普遍至，是贤圣行于行有行，无行者非是贤圣行。” 须菩提又问：“文殊师利！何谓为贤圣？” 答曰：“贤圣者，谓御空而无迹。” 又问：“文殊师利！一切法，宁复是无垢空等御不？” 答曰：“然。” 须菩提又问：“何缘尔乎？” 文殊师利曰：“譬如众水归于大海合为一味；如是，须菩提！无垢空等以御诸法，皆作一味，用脱众生。” 又问：“文殊师利！何说解脱？” 曰：“云何须菩提！何缘有碍？” 曰： 现代汉语译本 师利（Śāriputra，舍利弗）！什么是根本？什么又是末端？' 回答说：'根本是空（Śūnyatā），末端是寂（Śānta），这就是所谓的根本和末端。' 又问：'文殊师利（Mañjuśrī）！空和寂有什么不同呢？' 回答说：'譬如金和宝，难道有什么不同吗？' 须菩提（Subhūti）说：'它们的本质是一样的，只是名称不同罢了。' 回答说：'正是这样，空和寂，只是名称不同罢了，智者不会执着于文字上的差别。' 又问：'文殊师利！什么是愚痴的相状？什么是聪慧的相状？' 回答说：'如佛所教导的，因缘（Hetupratyaya）是愚痴的相状，法义（Dharma）是聪慧的相状。' 又问：'文殊师利！什么是因缘的相状？' 回答说：'十二因缘（Dvādaśāṅga-pratītyasamutpāda）的相状；须菩提！这就是因缘的相状。如果心中有念头产生，就会有想和知；假如没有念头产生，没有想，就不会显现知。那些愚痴的人有念头生起，就会有言语表达的知；聪慧的人没有念头产生，就没有言语表达的知。如果心中没有执着，就能普遍到达，这是贤圣（Ārya）的行为。在行为中有行为，没有行为的人不是贤圣的行为。' 须菩提又问：'文殊师利！什么是贤圣？' 回答说：'贤圣就是能够驾驭空性而没有痕迹。' 又问：'文殊师利！一切法（Dharma），难道都是无垢的空性，平等地驾驭它们吗？' 回答说：'是的。' 须菩提又问：'因为什么缘故是这样呢？' 文殊师利说：'譬如众多的水流归于大海，合成为一种味道；像这样，须菩提！无垢的空性平等地驾驭诸法，都成为一种味道，用来使众生解脱。' 又问：'文殊师利！如何说是解脱？' 回答说：'须菩提！因为什么缘故会有障碍？' 说：
English
English version 'Śāriputra! What is the root? What is the end?' He answered: 'The root is emptiness (Śūnyatā), the end is tranquility (Śānta), this is what is called the root and the end.' Again he asked: 'Mañjuśrī! What is the difference between emptiness and tranquility?' He answered: 'For example, gold and treasure, is there any difference?' Subhūti said: 'Their essence is the same, only the names are different.' He answered: 'That's right, emptiness and tranquility, only the names are different, the wise do not cling to the differences in words.' Again he asked: 'Mañjuśrī! What is the appearance of foolishness? What is the appearance of wisdom?' He answered: 'As the Buddha taught, condition (Hetupratyaya) is the appearance of foolishness, Dharma is the appearance of wisdom.' Again he asked: 'Mañjuśrī! What is the appearance of condition?' He answered: 'The appearance of the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda); Subhūti! This is the appearance of condition. If a thought arises in the mind, there will be thought and knowledge; if no thought arises, there is no thought, then knowledge will not appear. Those who are foolish have thoughts arising, and there will be knowledge expressed in words; those who are wise have no thoughts arising, and there is no knowledge expressed in words. If there is no attachment in the mind, one can reach everywhere, this is the conduct of the noble ones (Ārya). In conduct there is conduct, those without conduct are not the conduct of the noble ones.' Subhūti asked again: 'Mañjuśrī! What is a noble one?' He answered: 'A noble one is one who can ride emptiness without a trace.' Again he asked: 'Mañjuśrī! Are all dharmas equally ridden by immaculate emptiness?' He answered: 'Yes.' Subhūti asked again: 'For what reason is this so?' Mañjuśrī said: 'For example, many streams flow into the ocean and become one taste; like this, Subhūti! Immaculate emptiness equally rides all dharmas, all become one taste, to liberate sentient beings.' Again he asked: 'Mañjuśrī! How is liberation explained?' He answered: 'Subhūti! For what reason is there obstruction?' Said: -------------------------------------------------------------------------------- “用无智故而有碍。”
Chinese
答曰：“如是，须菩提！用度无智故说解脱。” 又问：“文殊师利！一切诸法而无有异，何从得是有智无智之说？” 答曰：“譬如夏月热时说水，冬日寒冷亦复说水，其水无异；如是，须菩提！用想不清白而有尘垢，以有尘垢便有无智说，作净想者便无有着，以故有智说彼诸正士，而无中间有智无智之说。” 须菩提又问：“文殊师利！其义远行？” 答曰：“用有二行故。” 须菩提曰：“文殊师利！义者难见？” 答曰：“为离智慧眼。” 须菩提曰：“义者难受持？” 文殊师利答曰：“不可得取。” 须菩提曰：“其义难知？” 答曰：“用不解故。” 须菩提曰：“义者难了？” 答曰：“已离诸觉意故。” 须菩提曰：“义者难说？” 答曰：“为空等故。”须菩提曰：“义者无思？”答曰：“用无想行。” 须菩提曰：“义者无念？”答曰：“是故无言说。”须菩提曰：“义者无贤圣？”答曰：“是故离想愿。”须菩提曰：“黠者现智义？”答曰：“是故不自见。” 须菩提又问：“文殊师利！若如来曰：‘求利义而不得义，不求利义而得义。’为谁说是章句 现代汉语译本 ‘因为没有智慧，所以有障碍。’ 文殊师利回答说：‘是的，须菩提（Subhuti）！因为度脱没有智慧，所以说解脱。’ 又问：‘文殊师利（Manjusri）！一切诸法本来没有差别，怎么会有有智慧和没有智慧的说法呢？’ 文殊师利回答说：‘譬如夏天炎热的时候说水，冬天寒冷的时候也说水，水本身并没有差别；同样，须菩提（Subhuti）！因为想法不清净而有尘垢，因为有尘垢，所以有无智慧的说法。如果作清净的想法，就没有执着，因此有智慧的说法。那些真正的修行人，没有中间状态的有智慧和没有智慧的说法。’ 须菩提（Subhuti）又问：‘文殊师利（Manjusri）！义的境界深远吗？’ 文殊师利回答说：‘因为有二种行为的缘故。’ 须菩提（Subhuti）说：‘文殊师利（Manjusri）！义的境界难以见到吗？’ 文殊师利回答说：‘因为远离智慧之眼的缘故。’ 须菩提（Subhuti）说：‘义的境界难以受持吗？’ 文殊师利（Manjusri）回答说：‘不可执取。’ 须菩提（Subhuti）说：‘义的境界难以知晓吗？’ 文殊师利回答说：‘因为不理解的缘故。’ 须菩提（Subhuti）说：‘义的境界难以明了吗？’ 文殊师利回答说：‘因为已经远离各种觉悟的意念的缘故。’ 须菩提（Subhuti）说：‘义的境界难以述说吗？’ 文殊师利回答说：‘因为是空等的缘故。’须菩提（Subhuti）说：‘义的境界没有思虑吗？’文殊师利回答说：‘因为没有思想行为。’ 须菩提（Subhuti）说：‘义的境界没有念头吗？’文殊师利回答说：‘因此没有言语可以表达。’须菩提（Subhuti）说：‘义的境界没有贤圣吗？’文殊师利回答说：‘因此远离了想法和愿望。’须菩提（Subhuti）说：‘聪明的人能显现智慧的义理吗？’文殊师利回答说：‘因此不能自己看到。’ 须菩提（Subhuti）又问：‘文殊师利（Manjusri）！如果如来说：‘追求利益的义理却得不到义理，不追求利益的义理却能得到义理。’这是为谁说的章句呢？’
English
English version 'Because of the absence of wisdom, there are obstacles.' The answer is: 'So it is, Subhuti (须菩提)! Because of liberating from the absence of wisdom, it is said to be liberation.' Again asked: 'Manjusri (文殊师利)! All dharmas are without difference, how can there be talk of having wisdom and not having wisdom?' The answer is: 'For example, in the hot summer months, one speaks of water, and in the cold winter days, one also speaks of water, but the water itself is not different; likewise, Subhuti (须菩提)! Because thoughts are not pure and there is defilement, and because there is defilement, there is talk of not having wisdom. Those who cultivate pure thoughts have no attachments, and therefore there is talk of having wisdom. Those true practitioners have no intermediate state of having wisdom and not having wisdom.' Subhuti (须菩提) again asked: 'Manjusri (文殊师利)! Is the meaning profound and far-reaching?' The answer is: 'Because there are two kinds of actions.' Subhuti (须菩提) said: 'Manjusri (文殊师利)! Is the meaning difficult to see?' The answer is: 'Because it is apart from the eye of wisdom.' Subhuti (须菩提) said: 'Is the meaning difficult to uphold?' Manjusri (文殊师利) answered: 'It cannot be grasped.' Subhuti (须菩提) said: 'Is the meaning difficult to know?' The answer is: 'Because it is not understood.' Subhuti (须菩提) said: 'Is the meaning difficult to comprehend?' The answer is: 'Because it is already apart from all thoughts of awakening.' Subhuti (须菩提) said: 'Is the meaning difficult to express?' The answer is: 'Because it is emptiness and so on.' Subhuti (须菩提) said: 'Is the meaning without thought?' The answer is: 'Because there is no thought-action.' Subhuti (须菩提) said: 'Is the meaning without a single thought?' The answer is: 'Therefore, there are no words to express it.' Subhuti (须菩提) said: 'Is the meaning without sages?' The answer is: 'Therefore, it is apart from thoughts and wishes.' Subhuti (须菩提) said: 'Do the wise reveal the meaning of wisdom?' The answer is: 'Therefore, they do not see themselves.' Subhuti (须菩提) again asked: 'Manjusri (文殊师利)! If the Tathagata says: 'Seeking the meaning of benefit but not obtaining the meaning, not seeking the meaning of benefit but obtaining the meaning.' For whom is this verse spoken?' -------------------------------------------------------------------------------- ？”
Chinese
文殊师利答曰：“唯，须菩提！其利义无有得。彼若有求欲得义，于义则无利义，其义者为寂义；彼若身意念欲求得利义，是为于义不得利义，如佛言曰：‘不求义而得义，求义者反不得义。’” 须菩提又问：“文殊师利！奚为佛言一切法悉非法？” 文殊师利答曰：“唯然，须菩提！世尊说譬喻经言：‘当除断所欲法，况于非法耶！假使断者，其法即为不非法之谓也。’” 须菩提又问：“云何文殊师利！佛法宁复是非法耶？” 答曰：“不也。佛法者无兴盛，其不兴盛是谓为法。如佛言曰：‘一切诸法，皆为非法。’” 须菩提曰：“未曾有也，甚难及。文殊师利！新学菩萨闻是说，而不恐畏。” 文殊师利曰：“唯，须菩提！有四事，师子之子闻师子吼，而不怖惧衣毛不竖。何等为四？一者、其种姓真；二者，为师子所生；三者、蒙尊者所育；四者、不着诸有。是为四。如是行者，为如来种诚谛菩萨也，如来所生为法所进，过于弟子、缘觉之上，则非其类。彼闻说一切法终不恐惧，在所讲说一切所语，而无畏懅衣毛不竖，心不懈怠亦无疑怯。又，须菩提！鸟子飞行在于虚空，宁有恐耶？” 答曰：“无也。” 文殊师利曰：“如是，须菩提！ 现代汉语译本 文殊师利回答说：‘是的，须菩提（Subhuti）！从“利义”中是得不到任何东西的。如果有人想要从“义”中获得利益，那么对于“义”来说，就没有任何利益可言，因为“义”的本质是寂静的。如果有人身心都想着要从“利义”中获得利益，那么对于“义”来说，他将得不到任何利益，正如佛所说：‘不追求“义”反而能得到“义”，追求“义”的人反而得不到“义”。’ 须菩提又问：‘文殊师利！为什么佛说一切法都是非法呢？’ 文殊师利回答说：‘是的，须菩提！世尊在譬喻经中说：‘应当断除所贪求的法，更何况是非法呢！’假设断除了（非法），那么这个法就成了非不非法了。’ 须菩提又问：‘文殊师利！佛法难道也是非法吗？’ 文殊师利回答说：‘不是的。佛法是无兴盛的，这种不兴盛就叫做“法”。正如佛所说：‘一切诸法，皆为非法。’ 须菩提说：‘真是前所未有，太深奥了。文殊师利！新学的菩萨听到这种说法，恐怕会感到恐惧吧。’ 文殊师利说：‘是的，须菩提！有四种情况，狮子的孩子听到狮子的吼叫，也不会感到害怕，身上的毛也不会竖起来。是哪四种呢？第一，它的种姓纯正；第二，它是狮子所生；第三，受到尊者的养育；第四，不执着于任何存在。这就是四种情况。像这样修行的人，才是如来的真实菩萨种子，是如来所生，为法所滋养，超越了弟子和缘觉（Pratyekabuddha）之上，那就不是一般人能比的。他们听到说一切法，终究不会恐惧，无论在什么地方讲说任何话语，都不会感到畏惧，身上的毛也不会竖起来，内心不会懈怠，也不会怀疑胆怯。还有，须菩提！鸟儿在虚空中飞行，会有恐惧吗？’ 须菩提回答说：‘没有。’ 文殊师利说：‘是的，须菩提！’
English
English version Manjushri (Manjushri) replied: 'Yes, Subhuti (Subhuti)! There is no gain from 'beneficial meaning'. If someone seeks to gain from 'meaning', then there is no benefit for 'meaning', for the essence of 'meaning' is tranquility. If someone's body and mind are set on seeking to gain from 'beneficial meaning', then for 'meaning', he will not gain any benefit, as the Buddha said: 'Not seeking 'meaning' instead gains 'meaning', those who seek 'meaning' instead do not gain 'meaning'.' Subhuti then asked: 'Manjushri! Why does the Buddha say that all dharmas are non-dharmas?' Manjushri replied: 'Yes, Subhuti! The World Honored One said in the parable sutra: 'One should eliminate the desired dharmas, let alone non-dharmas!' Supposing one eliminates (non-dharmas), then that dharma becomes non-non-dharma.' Subhuti then asked: 'Manjushri! Is the Buddha-dharma also a non-dharma?' Manjushri replied: 'No. The Buddha-dharma is without flourishing, and this non-flourishing is called 'dharma'. As the Buddha said: 'All dharmas are non-dharmas.' Subhuti said: 'It is unprecedented, extremely profound. Manjushri! New learners of the Bodhisattva path, upon hearing this teaching, would probably be afraid.' Manjushri said: 'Yes, Subhuti! There are four situations where a lion's cub, upon hearing the roar of a lion, will not be afraid, and the hair on its body will not stand on end. What are the four? First, its lineage is pure; second, it is born of a lion; third, it is nurtured by a venerable one; fourth, it is not attached to any existence. These are the four situations. One who practices in this way is a true seed of the Tathagata (Tathagata), born of the Tathagata, nourished by the Dharma, surpassing disciples and Pratyekabuddhas (Pratyekabuddha), and is beyond comparison. They will not be afraid upon hearing about all dharmas, and wherever they speak, they will not be fearful, the hair on their body will not stand on end, their minds will not be lazy, and they will not be doubtful or timid. Furthermore, Subhuti! Does a bird flying in the sky have fear?' Subhuti replied: 'No.' Manjushri said: 'Yes, Subhuti!' --------------------------------------------------------------------------------