Chinese
春月大流水无减尽时；菩萨如是，教授说法而得久立。 “譬如冬生山中树，若有断截者，应时疾生；如是，文殊师利！佛之所现作，如来虽般涅槃，三宝之教犹不断绝。” 于是，贤者须菩提白佛言：“未曾有也，世尊！是诸菩萨名德之行，巍巍无量莫能称焉。向者如来讲说诚谛功德，是亦难及。假使菩萨闻如是德义，而不欢喜亦不愁悒，是为甚善！” 佛言：“菩萨本清净所致，是故闻说一切德义不善，不愁。” 须菩提问佛言：“何谓为本净？” 世尊曰：“无我之本、无寿命本、无贪身本、而无愚痴恩爱之本，是我所非我所本，如是菩萨，于此诸本而行清净。” 须菩提又问：“世尊！何谓为净？” 佛言：“无取、无舍是谓为净；不起、不灭是谓为净；无思、无想、无秽、无洁是谓为净；无高、无下是谓为净；不作非不作、不冥亦不明、无尘垢亦无诤乱、不脱亦不缚是谓为净。” 须菩提白佛言：“无生死亦无泥洹，彼何谓为净？” 佛告须菩提：“如是为净，不念泥洹、不远生死，尔乃为净。譬如虚空为净，无有净虚空者，如是行者为清净；彼无有为作清净者，若闻此不恐畏是谓为净。” 佛言：“于须菩提意云何？有净法者耶？” 现代汉语译本： 如同春季大水，奔流不息，永无止境；菩萨也是如此，通过教授佛法，能够长久地住世。 ‘譬如冬天生长在山中的树木，如果被砍断，很快就能重新生长出来；文殊师利（Manjusri，菩萨名）！佛陀的示现也是如此，如来（Tathagata，佛的称号）虽然已经般涅槃（Parinirvana，圆寂），但三宝（Triratna，佛、法、僧）的教义却不会断绝。’ 于是，贤者须菩提（Subhuti，佛陀的弟子）对佛陀说：‘真是前所未有啊，世尊（Bhagavan，佛的称号）！这些菩萨的名德和行为，如此崇高伟大，无法衡量，无法称赞。刚才如来所讲说的诚实功德，也是难以企及的。假使有菩萨听闻了这样的德行和意义，而不感到欢喜，也不感到忧愁，这才是非常好的！’ 佛陀说：‘菩萨的本性是清净的，所以听闻说一切德行和意义，既不喜悦，也不忧愁。’ 须菩提问佛陀说：‘什么叫做本净呢？’ 世尊说：‘没有我（Atman，灵魂）的根本、没有寿命的根本、没有贪恋身体的根本、没有愚痴恩爱的根本，对于什么是“我所拥有”和“非我所拥有”的根本，像这样的菩萨，对于这些根本而行清净。’ 须菩提又问：‘世尊！什么叫做净呢？’ 佛陀说：‘没有取，没有舍，这叫做净；不起，不灭，这叫做净；没有思，没有想，没有污秽，没有洁净，这叫做净；没有高，没有下，这叫做净；不做，非不做，不黑暗，也不光明，没有尘垢，也没有争论，不解脱，也不束缚，这叫做净。’ 须菩提对佛陀说：‘没有生死，也没有涅槃（Nirvana，寂灭），那么什么叫做净呢？’ 佛陀告诉须菩提：‘这样就是净，不执着于涅槃，不远离生死，这样才是净。譬如虚空是净的，没有谁能使虚空变得干净，像这样修行的人才是清净的；没有谁能为他制造清净，如果听闻这些而不恐惧，这就叫做净。’ 佛陀说：‘须菩提，你认为怎么样？有净法存在吗？’
English
English version: Just as the great river in spring flows ceaselessly without diminishing, so too are Bodhisattvas, who, through teaching the Dharma, are able to abide for a long time. 'For example, if a tree growing in the mountains in winter is cut down, it quickly grows again; likewise, Manjusri (Bodhisattva's name)! The manifestations of the Buddha are like this. Although the Tathagata (title of the Buddha) has entered Parinirvana (final liberation), the teachings of the Triratna (Three Jewels: Buddha, Dharma, Sangha) will not be cut off.' Then, the worthy Subhuti (Buddha's disciple) said to the Buddha: 'It is unprecedented, O Bhagavan (title of the Buddha)! The virtues and conduct of these Bodhisattvas are so lofty and immeasurable that they cannot be praised enough. The truthful merits that the Tathagata has just spoken of are also unattainable. If a Bodhisattva hears of such virtues and meanings and neither rejoices nor grieves, that is excellent!' The Buddha said: 'The nature of a Bodhisattva is originally pure, therefore, upon hearing of all virtues and meanings, they neither rejoice nor grieve.' Subhuti asked the Buddha: 'What is called original purity?' The Bhagavan said: 'The root of no self (Atman, soul), the root of no life, the root of no attachment to the body, the root of no ignorance and loving-kindness, the root of what is 'mine' and 'not mine'; such a Bodhisattva practices purity with regard to these roots.' Subhuti further asked: 'O Bhagavan! What is called purity?' The Buddha said: 'No grasping, no abandoning, this is called purity; no arising, no ceasing, this is called purity; no thought, no ideation, no defilement, no cleanliness, this is called purity; no high, no low, this is called purity; no doing, no non-doing, no darkness, no light, no dust, no strife, no liberation, no bondage, this is called purity.' Subhuti said to the Buddha: 'There is no birth and death, and no Nirvana (liberation), then what is called purity?' The Buddha told Subhuti: 'This is purity, not clinging to Nirvana, not distancing oneself from birth and death, that is purity. Just as space is pure, and there is no one who can make space pure, so too is the practitioner pure; there is no one who can create purity for them. If one hears this and is not afraid, this is called purity.' The Buddha said: 'Subhuti, what do you think? Is there a pure Dharma?' -------------------------------------------------------------------------------- 须菩提白佛言：“从本已净。”
Chinese
佛言：“闻诸所说不着言说是谓为净，著于无审者，岂可谓净乎？” 须菩提白佛言：“法界为自然净，而有等知。” 佛言：“云何？须菩提！可知法界耶？” 须菩提言：“可知。” 佛言：“假令法有知便生，即为异法，彼为求法界，其法界亦不了知法。” 佛言：“设使，须菩提！无有知余法界解脱，其知法界者不得解脱，如是云何了知法界？” 尔时，贤者须菩提默然不答；于是，文殊师利谓须菩提：“云何，贤者！世尊有教默而不答？” 须菩提曰：“所以默者，用本不发无上正真道意故。所以者何？弟子之辩有限有碍，菩萨辩才无限无碍。” 文殊师利又问：“云何，须菩提！法界宁有限碍不乎？” 答曰：“法界无限无碍。” 文殊师利曰：“假使法界无限无碍，贤者曷为言默而碍？” 须菩提答曰：“其欲知尽法界者，便以言说而为挂碍；若有了知法界无量不可尽者，闻其所言则不为碍。” 又问：“于须菩提意云何？至于法界为有尽不？” 答曰：“不可尽，法者普门，以故法不可尽。” 文殊师利曰：“设使法不可尽，云何贤者说法而碍？” 答曰 现代汉语译本 须菩提（Subhuti）对佛说：‘本来就是清净的。’ 佛说：‘听闻所说而不执着于言语，这才能称之为清净。执着于没有审察的事物，怎么能说是清净呢？’ 须菩提（Subhuti）对佛说：‘法界（Dharmadhatu，一切法的总称）是自然清净的，并且具有平等的智慧。’ 佛说：‘为什么这么说呢？须菩提（Subhuti）！可以认知法界（Dharmadhatu）吗？’ 须菩提（Subhuti）说：‘可以认知。’ 佛说：‘假设法有认知便会产生，那就成了另一种法。如果为了寻求法界（Dharmadhatu），那么这个法界（Dharmadhatu）也不会了知法。’ 佛说：‘假设，须菩提（Subhuti）！没有认知，其余的法界（Dharmadhatu）就无法解脱。认知法界（Dharmadhatu）的人也无法解脱。这样，又如何了知法界（Dharmadhatu）呢？’ 这时，贤者须菩提（Subhuti）沉默不语；于是，文殊师利（Manjushri）对须菩提（Subhuti）说：‘为什么，贤者！世尊（Bhagavan）有教诲，你却沉默不答呢？’ 须菩提（Subhuti）说：‘我之所以沉默，是因为我原本没有发起无上正真道（Anuttara-samyak-sambodhi）的意愿。为什么呢？弟子的辩才有限有障碍，而菩萨（Bodhisattva）的辩才无限无碍。’ 文殊师利（Manjushri）又问：‘为什么，须菩提（Subhuti）！法界（Dharmadhatu）难道有限制和障碍吗？’ 须菩提（Subhuti）回答说：‘法界（Dharmadhatu）无限无碍。’ 文殊师利（Manjushri）说：‘假设法界（Dharmadhatu）无限无碍，贤者为什么沉默而有所障碍呢？’ 须菩提（Subhuti）回答说：‘想要完全了解法界（Dharmadhatu）的人，反而会被言语所束缚；如果已经了解法界（Dharmadhatu）是无量不可穷尽的，那么听闻言语就不会被障碍。’ 文殊师利（Manjushri）又问：‘在须菩提（Subhuti）你的想法中，法界（Dharmadhatu）是有穷尽的吗？’ 须菩提（Subhuti）回答说：‘不可穷尽，法是普遍的门径，因此法不可穷尽。’ 文殊师利（Manjushri）说：‘假设法不可穷尽，贤者你又怎么会因为说法而感到障碍呢？’ 须菩提（Subhuti）回答说：
English
English version Subhuti (Subhuti) said to the Buddha: 'It is pure from the beginning.' The Buddha said: 'Hearing what is said without being attached to words is called purity. How can one who is attached to unexamined things be called pure?' Subhuti (Subhuti) said to the Buddha: 'The Dharmadhatu (Dharmadhatu, the totality of all dharmas) is naturally pure and has equal knowledge.' The Buddha said: 'Why is that? Subhuti (Subhuti)! Can the Dharmadhatu (Dharmadhatu) be known?' Subhuti (Subhuti) said: 'It can be known.' The Buddha said: 'If dharma had knowledge, it would arise, and it would become another dharma. If one seeks the Dharmadhatu (Dharmadhatu), then that Dharmadhatu (Dharmadhatu) will not know dharma.' The Buddha said: 'Suppose, Subhuti (Subhuti)! Without knowledge, the rest of the Dharmadhatu (Dharmadhatu) cannot be liberated. Those who know the Dharmadhatu (Dharmadhatu) cannot be liberated. How then can one know the Dharmadhatu (Dharmadhatu)?' At that time, the worthy Subhuti (Subhuti) was silent; then, Manjushri (Manjushri) said to Subhuti (Subhuti): 'Why, worthy one! The Bhagavan (Bhagavan) has teachings, but you are silent and do not answer?' Subhuti (Subhuti) said: 'The reason I am silent is because I originally did not generate the intention for Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi). Why? My eloquence is limited and obstructed, while the Bodhisattva's (Bodhisattva) eloquence is unlimited and unobstructed.' Manjushri (Manjushri) asked again: 'Why, Subhuti (Subhuti)! Is the Dharmadhatu (Dharmadhatu) limited and obstructed?' Subhuti (Subhuti) replied: 'The Dharmadhatu (Dharmadhatu) is unlimited and unobstructed.' Manjushri (Manjushri) said: 'If the Dharmadhatu (Dharmadhatu) is unlimited and unobstructed, why is the worthy one silent and obstructed?' Subhuti (Subhuti) replied: 'Those who want to fully understand the Dharmadhatu (Dharmadhatu) will be bound by words; if one already understands that the Dharmadhatu (Dharmadhatu) is immeasurable and inexhaustible, then hearing words will not be an obstruction.' Manjushri (Manjushri) asked again: 'What do you think, Subhuti (Subhuti)? Is the Dharmadhatu (Dharmadhatu) exhaustible?' Subhuti (Subhuti) replied: 'It is inexhaustible, dharma is a universal gateway, therefore dharma is inexhaustible.' Manjushri (Manjushri) said: 'If dharma is inexhaustible, how can you, worthy one, feel obstructed by speaking about dharma?' Subhuti (Subhuti) replied: --------------------------------------------------------------------------------
Chinese
：“我限弟子所讲说法而有尽碍，观于佛界而无有量，讲说法界而无尽时。” 文殊师利又问：“云何？须菩提！法宁复有境界说乎？其有于法作境界者，说法则有分数。” 答曰：“吾不说法有境界、法无境界。” 文殊师利曰：“曷为，贤者！说若干境界？” 须菩提答曰：“向者本说弟子之辩有限有碍，菩萨辩才无限无碍。” 文殊师利曰：“云何，贤者！得明慧耶？” 须菩提答曰：“如是得明慧。” 文殊师利又问：“贤者，云何言默而碍？” 答曰：“用弟子不能了知一切人根故，用言说而作碍耳。菩萨辩慧晓众生本，是故不以言说而为挂碍。” 文殊师利曰：“世尊辩才之慧无有往来，其智慧想宁有限乎？”答曰：“不也！其智慧者，无挂碍相、无所住相。” 文殊师利曰：“假使智慧无挂碍相、无所住相，何故贤者而默作碍？”须菩提曰：“尊者舍利弗，佛所称叹智慧为最，当问此贤为仁解说。” 舍利弗谓须菩提：“欲闻我说文殊师利所讲法乎？今欲宣之。所以者何？吾曾闻智，昔者文殊师利，于无央数百千佛前说法，令诸大弟子默而无言。又忆往时，吾与文殊师利共出东游诸佛国，度无央数百千佛土，有世界名喜信净，其 现代汉语译本： 我说我的弟子们所讲的佛法是有局限和障碍的，但观察佛的境界是无边无量的，讲说佛法界是没有穷尽的时候。 文殊师利（Manjusri，智慧的象征）又问：‘为什么呢，须菩提（Subhuti，解空第一）！佛法难道有境界可以言说吗？如果有人对佛法设立了境界，那么说法就会有局限。’ 须菩提回答说：‘我不是说佛法有境界或没有境界。’ 文殊师利说：‘那么，贤者！你所说的若干境界是什么意思呢？’ 须菩提回答说：‘我先前所说的是弟子的辩才有限有障碍，而菩萨的辩才无限无障碍。’ 文殊师利说：‘贤者！你是如何获得明慧的呢？’ 须菩提回答说：‘就是这样获得明慧的。’ 文殊师利又问：‘贤者，你为什么说沉默是一种障碍呢？’ 须菩提回答说：‘因为弟子不能完全了解所有人的根器，所以用言语表达反而会造成障碍。菩萨的辩才智慧能够了解众生的本性，因此不会因为言语而产生挂碍。’ 文殊师利说：‘世尊（释迦牟尼佛，Sakyamuni Buddha）的辩才智慧没有往来，他的智慧思想难道会有局限吗？’须菩提回答说：‘不会的！他的智慧，没有挂碍之相，也没有执着于任何地方的相。’ 文殊师利说：‘即使智慧没有挂碍之相，也没有执着于任何地方的相，为什么贤者你还要用沉默来作为一种障碍呢？’须菩提说：‘尊者舍利弗（Sariputra，智慧第一），是佛所称赞智慧第一的人，应该问这位贤者，请他为大家解释。’ 舍利弗对须菩提说：‘你想听我说文殊师利所讲的佛法吗？我现在就想宣说。为什么呢？我曾经听闻智慧，过去文殊师利在无数百千佛前说法，让许多大弟子都沉默不语。我还记得过去，我与文殊师利一同出游东方诸佛国土，度化了无数百千佛土，有一个世界名叫喜信净（Joyful Faith Purity），那里的……’
English
English version: 'I limit the Dharma that my disciples speak, which has limitations and obstacles, but observing the Buddha-realm is immeasurable, and speaking about the Dharma-realm is without end.' Manjusri (symbol of wisdom) then asked: 'Why, Subhuti (foremost in understanding emptiness)! Does the Dharma have boundaries that can be spoken of? If someone sets boundaries for the Dharma, then the Dharma-speaking will have limitations.' Subhuti replied: 'I am not saying that the Dharma has boundaries or does not have boundaries.' Manjusri said: 'Then, wise one! What do you mean by the several boundaries you mentioned?' Subhuti replied: 'What I said earlier was that the eloquence of disciples is limited and obstructed, while the eloquence of Bodhisattvas is unlimited and unobstructed.' Manjusri said: 'How, wise one! Do you attain clear wisdom?' Subhuti replied: 'It is thus that I attain clear wisdom.' Manjusri then asked: 'Wise one, why do you say that silence is an obstacle?' Subhuti replied: 'Because disciples cannot fully understand the faculties of all people, using words creates obstacles. The wisdom of Bodhisattvas understands the nature of beings, therefore they are not hindered by words.' Manjusri said: 'The wisdom of the World Honored One (Sakyamuni Buddha) has no coming or going, can his wisdom-thought have limitations?' Subhuti replied: 'No! His wisdom has no appearance of hindrance, nor does it abide in any appearance.' Manjusri said: 'Even if wisdom has no appearance of hindrance and does not abide in any appearance, why do you, wise one, use silence as an obstacle?' Subhuti said: 'Venerable Sariputra (foremost in wisdom), who is praised by the Buddha as the foremost in wisdom, should be asked to explain this for everyone.' Sariputra said to Subhuti: 'Do you want to hear me speak about the Dharma spoken by Manjusri? I now want to proclaim it. Why? I once heard wisdom, in the past Manjusri spoke Dharma before countless hundreds of thousands of Buddhas, causing many great disciples to be silent and speechless. I also remember in the past, I and Manjusri went together to the eastern Buddha-lands, liberating countless hundreds of thousands of Buddha-lands, there is a world called Joyful Faith Purity...' --------------------------------------------------------------------------------