Chinese
是。文殊师利！如虚空无色，而色于中现；虚空无取，亦取诸色；虚空无意，而生忆想；虚空无处，为众生处；虚空无堕，而堕依虚空。如来法身非是秽身、非血肉身，是金刚身，是不破身、不可破身、无譬喻身，而能示现一切诸色；以智慧金刚身，现为碎身。文殊师利！若佛不涅槃，世间不知佛是法身！非金刚是碎，是金刚不碎。何以故？如来慧身示现涅槃，非真涅槃，以方便故说入涅槃。文殊师利！涅槃者多义：大者非涅槃，名涅槃者无识。大乘涅槃，是说大般涅槃；小涅槃者，如缘觉、声闻涅槃。大者非涅槃，涅槃如虚空故；小者是自业，非他业，是故说小涅槃。涅槃者下义，我说死名涅槃。如来不死。何以故？声闻尚不生老死，不忧悲苦恼，何况如来法身、不可思议身、不生身、不灭身、不烧身！彼长寿诸天，见如来入涅槃，悲伤恋慕，堪种般若波罗蜜，亦堪种声闻、缘觉、菩萨因缘。” 佛说此祇夜： “如来金刚身， 今日已破坏， 此身尚破碎， 何况羸力者； 以此生悲恋， 疾当得法身， 以是故如来， 示现涅槃相； 如来妙法身， 非可见闻法， 不生亦不灭， 不可得思议。” 于此众中大意菩萨，说此祇夜： “如来不涅槃， 涅槃非如来， 现代汉语译本： ‘是。文殊师利（Manjushri，智慧的象征）！就像虚空没有颜色，而颜色却在其中显现；虚空没有执取，却也执取各种颜色；虚空没有意念，却产生忆想；虚空没有处所，却是众生的处所；虚空没有堕落，而堕落却依赖虚空。如来的法身不是污秽的身体，也不是血肉之躯，而是金刚身（vajra-body，坚不可摧的身体），是不破之身、不可破之身、无法比喻之身，却能示现一切诸色；以智慧金刚身，示现为碎身。文殊师利！如果佛不涅槃（nirvana，寂灭），世间就不知道佛是法身！不是金刚会被打碎，而是金刚不会被打碎。为什么呢？如来的智慧之身示现涅槃，不是真正的涅槃，而是以方便之法说进入涅槃。文殊师利！涅槃有很多意义：大涅槃不是没有涅槃，名为涅槃的是没有意识。大乘涅槃，是说大般涅槃（Mahaparinirvana，大圆寂）；小涅槃，如缘觉（Pratyekabuddha，独觉）和声闻（Sravaka，听闻佛法而悟道者）的涅槃。大涅槃不是没有涅槃，因为涅槃就像虚空一样；小涅槃是自己的业力所致，不是他人的业力，所以说是小涅槃。涅槃是低下的意义，我说死亡叫做涅槃。如来是不死的。为什么呢？声闻尚且不生老死，不忧悲苦恼，何况如来的法身、不可思议之身、不生之身、不灭之身、不烧之身！那些长寿诸天，看见如来进入涅槃，悲伤恋慕，堪能种下般若波罗蜜（Prajnaparamita，智慧到彼岸），也堪能种下声闻、缘觉、菩萨的因缘。’ 佛说此偈颂： ‘如来金刚身， 今日已破坏， 此身尚破碎， 何况羸力者； 以此生悲恋， 疾当得法身， 以是故如来， 示现涅槃相； 如来妙法身， 非可见闻法， 不生亦不灭， 不可得思议。’ 于此众中大意菩萨，说此偈颂： ‘如来不涅槃， 涅槃非如来，
English
English version: 'Yes, Manjushri (Manjushri, symbol of wisdom)! Just as space has no color, yet colors appear within it; space has no grasping, yet it grasps all colors; space has no intention, yet thoughts arise; space has no location, yet it is the location for all beings; space has no falling, yet falling relies on space. The Dharmakaya (Dharmakaya, the body of the Dharma) of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) is not a defiled body, nor a body of blood and flesh, but a vajra-body (vajra-body, indestructible body), an unbreaking body, an unbreakable body, a body beyond comparison, yet it can manifest all forms; with the wisdom vajra-body, it manifests as a broken body. Manjushri! If the Buddha did not enter Nirvana (nirvana, cessation), the world would not know that the Buddha is the Dharmakaya! It is not that the vajra can be broken, but that the vajra cannot be broken. Why? The wisdom body of the Tathagata manifests Nirvana, but it is not true Nirvana, but rather it is said to enter Nirvana as a skillful means. Manjushri! Nirvana has many meanings: great Nirvana is not the absence of Nirvana, what is called Nirvana is the absence of consciousness. Mahayana Nirvana is the Great Parinirvana (Mahaparinirvana, the Great Complete Nirvana); small Nirvana is like the Nirvana of Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) and Sravakas (Sravaka, Hearers). Great Nirvana is not the absence of Nirvana, because Nirvana is like space; small Nirvana is due to one's own karma, not the karma of others, therefore it is called small Nirvana. Nirvana is a lower meaning, I say that death is called Nirvana. The Tathagata does not die. Why? Even Sravakas do not experience birth, old age, death, sorrow, grief, suffering, and distress, how much more so the Dharmakaya of the Tathagata, the inconceivable body, the un-born body, the un-dying body, the un-burning body! Those long-lived devas (devas, gods), seeing the Tathagata enter Nirvana, are saddened and yearn, and are capable of planting the seeds of Prajnaparamita (Prajnaparamita, Perfection of Wisdom), and are also capable of planting the causes and conditions for Sravakas, Pratyekabuddhas, and Bodhisattvas.' The Buddha spoke this Gatha (Gatha, verse): 'The vajra-body of the Tathagata, Today has been destroyed, Even this body is broken, How much more so those who are weak; Because of this, sadness and yearning arise, Quickly attain the Dharmakaya, Therefore, the Tathagata, Shows the appearance of Nirvana; The wonderful Dharmakaya of the Tathagata, Is not a Dharma that can be seen or heard, It is neither born nor dies, It cannot be conceived.' Among this assembly, the Bodhisattva of Great Meaning spoke this Gatha: 'The Tathagata does not enter Nirvana, Nirvana is not the Tathagata, -------------------------------------------------------------------------------- 亦非心意识， 离有无相故； 若人见牟尼， 永离于生死， 得成无所执， 不着彼此故。”
Chinese
文殊师利白佛言：“世尊！若如来无心意识，云何当作众生事？未来众生当有此疑。” 佛告文殊师利：“如虚空无心意识，亦为一切众生处；四大无心意识，为一切众生所依。日月无心意识，光照一切众生；树木无心意识，能与众生花果。如是，文殊师利！有摩尼珠，名随一切众生意，生于海中，安置幢上，随人所乐，金银、琉璃、真珠等物，从摩尼珠出，能长养寿命。摩尼珠者，无心意识，随众生意，而无损减。若此世间一切消尽，当往余方。珠若未堕，大海不干。文殊师利！如来如是，作一切众生事，如来不灭。何以故？如来无心意识故。” 佛说此祇夜： “佛无心意识， 作一切众事， 如来不思议， 能信者亦然。” 尔时文殊师利赞叹如来，说此祇夜： “我礼一切佛， 调御无等双， 丈六身法身， 亦礼于佛塔， 生处得道处， 法轮涅槃处， 行住坐卧处， 一切皆悉礼。 诸佛不思议， 妙法亦如是， 能信及果报， 亦不可思议。 能以此祇夜， 赞叹如来者， 于千万亿劫， 不堕诸恶趣。” 佛言： 现代汉语译本 ‘既不是心，也不是意识，因为远离了有和无的对立相。如果有人能见到牟尼（Muni，佛的称号），就能永远脱离生死轮回，成就无所执着的状态，因为不执着于彼此的分别。’ 文殊师利（Manjushri）菩萨对佛说：‘世尊！如果如来（Tathagata，佛的称号）没有心和意识，如何能做利益众生的事情呢？未来的众生可能会对此产生疑问。’ 佛告诉文殊师利：‘就像虚空没有心和意识，却能成为一切众生存在的空间；地、水、火、风四大元素没有心和意识，却能成为一切众生所依赖的基础。太阳和月亮没有心和意识，却能用光芒照耀一切众生；树木没有心和意识，却能为众生提供花朵和果实。同样，文殊师利！有一种摩尼珠（Mani jewel，如意宝珠），名为随一切众生意，生长在海中，安置在高高的幢幡之上，能随人的意愿，变出金、银、琉璃、珍珠等各种宝物，并且能增长人的寿命。这摩尼珠，没有心和意识，却能随着众生的意愿而显现，自身却不会有任何损减。如果这个世间的一切都消尽了，它还会前往其他的世界。只要这颗宝珠没有坠落，大海就不会干涸。文殊师利！如来也是这样，做一切利益众生的事情，而如来本身并不会因此而消灭。为什么呢？因为如来没有心和意识的分别。’ 佛说了这段偈颂： ‘佛没有心和意识，却能做一切的事情，如来的境界不可思议，能相信这一点的人也是如此。’ 这时，文殊师利菩萨赞叹如来，说了这段偈颂： ‘我礼敬一切佛，调御丈夫无与伦比，既礼敬丈六金身，也礼敬法身佛，也礼敬佛塔，礼敬佛陀出生的地方，得道的地方，转法轮的地方，涅槃的地方，也礼敬佛陀行走、站立、坐着、躺卧的地方，一切都恭敬礼拜。诸佛的境界不可思议，微妙的佛法也是如此，能够相信佛法以及相信由此产生的果报，也是不可思议的。能够用这段偈颂来赞叹如来的人，在千万亿劫的时间里，都不会堕入各种恶道。’ 佛说：
English
English version ‘It is neither mind nor consciousness, because it is apart from the characteristics of existence and non-existence. If a person sees Muni (Muni, an epithet of the Buddha), he will be forever liberated from birth and death, and attain a state of non-attachment, because he is not attached to the distinction between self and other.’ Manjushri (Manjushri) Bodhisattva said to the Buddha: ‘World Honored One! If the Tathagata (Tathagata, an epithet of the Buddha) has no mind or consciousness, how can he perform the deeds of benefiting sentient beings? Future sentient beings may have this doubt.’ The Buddha told Manjushri: ‘Just as empty space has no mind or consciousness, yet it provides a place for all sentient beings; the four great elements of earth, water, fire, and wind have no mind or consciousness, yet they are the foundation upon which all sentient beings rely. The sun and moon have no mind or consciousness, yet they illuminate all sentient beings with their light; trees have no mind or consciousness, yet they provide flowers and fruits for sentient beings. Likewise, Manjushri! There is a Mani jewel (Mani jewel, wish-fulfilling jewel) called 'according to the minds of all sentient beings,' which grows in the ocean and is placed on a high banner, and can, according to people's wishes, transform into gold, silver, lapis lazuli, pearls, and other treasures, and can increase people's lifespan. This Mani jewel has no mind or consciousness, yet it manifests according to the minds of sentient beings, without any loss to itself. If everything in this world is exhausted, it will go to other worlds. As long as this jewel has not fallen, the great ocean will not dry up. Manjushri! The Tathagata is like this, performing all the deeds of benefiting sentient beings, and the Tathagata himself will not be destroyed because of it. Why? Because the Tathagata has no mind or consciousness.’ The Buddha spoke this Gatha: ‘The Buddha has no mind or consciousness, yet he performs all deeds. The realm of the Tathagata is inconceivable, and so are those who can believe in this.’ At that time, Manjushri Bodhisattva praised the Tathagata and spoke this Gatha: ‘I pay homage to all Buddhas, the unsurpassed tamer of beings, I pay homage to both the physical body of sixteen feet and the Dharma body of the Buddha, and I also pay homage to the stupas of the Buddha, the place where the Buddha was born, the place where he attained enlightenment, the place where he turned the wheel of Dharma, and the place where he entered Nirvana, and I also pay homage to the places where the Buddha walked, stood, sat, and lay down, I respectfully bow to all of them. The realms of the Buddhas are inconceivable, and so is the wonderful Dharma, and the ability to believe in the Dharma and the resulting karmic rewards are also inconceivable. Those who can use this Gatha to praise the Tathagata will not fall into the evil realms for countless eons.’ The Buddha said: --------------------------------------------------------------------------------
Chinese
“文殊师利！善哉，善哉！如来不可量、不可思议！”即说祇夜言： “佛生甘蔗姓， 灭已不更生， 若人归依佛， 不畏地狱苦。 佛生甘蔗姓， 灭已不更生， 若人归依佛， 不畏饿鬼苦。 佛生甘蔗姓， 灭已不更生， 若人归依佛， 不畏畜生苦。” 无我品第四 文殊师利白佛言：“世尊！未来众生当说有我遍一切处。何以故？一切行故。出过三世，苦、乐、瞋、爱悉是我相。世尊！外道计我，其意如是。” 佛告文殊师利：“譬如磁石，吸一切铁屑，为铁屑是我？磁石是我？若汝当说：‘铁屑非我、磁石非我。’是则非遍。若磁石、铁屑悉是我者，云何以我而自吸我，又亦不遍。何以故？自吸其身故。所有色一切是四大，一切无常，若无常不真实。若不真实、不谛。若不谛无处，无处故无我。文殊师利！犹如老人于夜中坐，自捉两膝说如是言：‘那得有此两小儿耶？’若此老人身中有我，云何不识自膝，谓是小儿？以是事故，实无有我；是邪见人，于无处横执。譬如见焰而生水想，实无有水，以眼乱故。如是非我，横生我想，是闇惑邪见，非正见也。 “若我遍一切处，则遍行五道。人、天是乐，地狱、饿鬼、畜生是苦。若我遍一切处，我受地狱 现代汉语译本： ‘文殊师利（Manjushri，菩萨名）！太好了，太好了！如来（Tathagata，佛的称号）是不可衡量、不可思议的！’ 于是说了偈语： ‘佛陀诞生于甘蔗（Ikshvaku）族， 涅槃后不再轮回， 若有人皈依佛陀， 就不畏惧地狱的痛苦。 佛陀诞生于甘蔗族， 涅槃后不再轮回， 若有人皈依佛陀， 就不畏惧饿鬼的痛苦。 佛陀诞生于甘蔗族， 涅槃后不再轮回， 若有人皈依佛陀， 就不畏惧畜生的痛苦。’ 无我品第四 文殊师利（Manjushri）对佛说：‘世尊！未来的众生将会说有“我”遍布一切地方。为什么呢？因为一切行为的缘故。超出过去、现在、未来三世，痛苦、快乐、嗔恨、爱恋都是“我”的相状。世尊！外道就是这样认为有“我”的。’ 佛告诉文殊师利（Manjushri）：‘譬如磁石，吸取一切铁屑，那么是铁屑是“我”，还是磁石是“我”呢？如果你说：‘铁屑不是“我”，磁石也不是“我”。’那么就不是遍布一切处。如果磁石、铁屑都是“我”，那么怎么能用“我”来自己吸自己呢？而且也不是遍布一切处。为什么呢？因为自己吸自己的身体的缘故。所有的色法都是四大组成，一切都是无常的，如果是无常的，就是不真实的。如果不真实，就是不真谛。如果不真谛，就是没有处所，没有处所所以就没有“我”。文殊师利（Manjushri）！犹如老人在夜晚中坐着，自己抓住两边的膝盖说这样的话：‘哪里来的这两个小孩子啊？’如果这个老人的身体中有“我”，为什么不认识自己的膝盖，而认为是小孩子呢？因为这个缘故，实际上没有“我”；这是邪见的人，在没有的地方强行执着。譬如看见火焰而产生水的想法，实际上没有水，因为眼睛昏乱的缘故。这样不是“我”，却横生“我”的想法，这是黑暗迷惑的邪见，不是正确的见解。 ‘如果“我”遍布一切处，那么就遍行于五道。人、天是快乐的，地狱、饿鬼、畜生是痛苦的。如果“我”遍布一切处，“我”就应该感受地狱