Chinese
若空，涅槃亦空；若涅槃无，则无神通；若世间不空，生死亦无。何以故？以不空故。以生死不空，涅槃亦无；若无涅槃，亦无神通。文殊师利！若世间不生、不坏，何用涅槃？若生死无失坏，不名生死。何以故？以无失故。若生死无失，即生死为涅槃。是故文殊师利，不应说世间空与不空，亦不应说世间应断及以不断。何以故？以无有故。断者是断烦恼，不断者非断烦恼；亦无烦恼，及非烦恼，亦无解脱。若无解脱，则无涅槃。文殊师利！灭亦无。何以故？生死空不空故。是故，无灭。若生死如此，谁乐得涅槃？” 佛说此祇夜： “若诸世间空， 则无有生死， 以生死无故， 涅槃亦不有； 世间若不空， 亦无有生死， 生死若无者， 涅槃亦非有； 生死若如是， 谁当乐涅槃。” 般若波罗蜜品第六 尔时文殊师利白佛言：“世尊！般若波罗蜜，一切声闻、缘觉，从般若波罗蜜出不？一切佛、一切法，从般若波罗蜜出不？” 佛告文殊师利：“如是！如是！一切声闻、缘觉，一切佛、一切法，从般若波罗蜜出。菩萨于色行，行于相；于色坏行，行于相。若于色灭行，行于相，若行色空，行于相，如是菩萨无方便修行般若波罗蜜。文殊师利！般若波罗蜜，不 现代汉语译本： ‘如果空性是真实的，那么涅槃（Nirvana）也是空性的；如果涅槃不存在，那么神通（supernatural powers）也不存在；如果世间不是空性的，那么生死（birth and death）也不会停止。为什么呢？因为不是空性的缘故。因为生死不是空性的，所以涅槃也不存在；如果没有涅槃，也就没有神通。文殊师利（Manjushri）！如果世间不生不灭，那要涅槃做什么呢？如果生死没有失坏，就不叫做生死。为什么呢？因为没有失坏的缘故。如果生死没有失坏，那么生死就是涅槃。所以，文殊师利，不应该说世间是空或者不是空，也不应该说世间应该断除或者不应该断除。为什么呢？因为没有这些东西的缘故。断除是指断除烦恼，不断除是指没有断除烦恼；也没有烦恼，以及没有非烦恼，也没有解脱。如果没有解脱，就没有涅槃。文殊师利！灭也是不存在的。为什么呢？因为生死既是空性又不是空性的缘故。所以，没有灭。如果生死就是这样，谁还会喜欢得到涅槃呢？’ 佛陀说了这段偈语： ‘如果所有世间都是空性的，就没有生死， 因为没有生死的缘故，涅槃也不存在； 如果世间不是空性的，也没有生死， 如果生死不存在，涅槃也不是真实的； 如果生死就是这样，谁还会喜欢涅槃呢。’ 般若波罗蜜品第六 这时，文殊师利菩萨对佛说：‘世尊！一切声闻（Shravakas）、缘觉（Pratyekabuddhas），都是从般若波罗蜜（Prajnaparamita）中产生的吗？一切佛（Buddhas）、一切法（Dharma），都是从般若波罗蜜中产生的吗？’ 佛告诉文殊师利：‘是的！是的！一切声闻、缘觉，一切佛、一切法，都是从般若波罗蜜中产生的。菩萨如果执着于色（form）而行，就是执着于相（characteristics）；如果执着于色的坏灭而行，也是执着于相。如果执着于色的灭尽而行，还是执着于相，如果执着于色空而行，也是执着于相，这样的菩萨是没有方便善巧地修行般若波罗蜜。文殊师利！般若波罗蜜，不……’
English
English version: ‘If emptiness is real, then Nirvana (Nirvana) is also empty; if Nirvana does not exist, then supernatural powers (supernatural powers) do not exist; if the world is not empty, then birth and death (birth and death) will not cease. Why? Because it is not empty. Because birth and death are not empty, Nirvana does not exist; if there is no Nirvana, there are no supernatural powers. Manjushri (Manjushri)! If the world is neither born nor destroyed, what is the use of Nirvana? If birth and death are not lost, they are not called birth and death. Why? Because there is no loss. If birth and death are not lost, then birth and death are Nirvana. Therefore, Manjushri, it should not be said that the world is empty or not empty, nor should it be said that the world should be cut off or should not be cut off. Why? Because there are none of these things. Cutting off means cutting off afflictions, and not cutting off means not cutting off afflictions; there are neither afflictions nor non-afflictions, nor is there liberation. If there is no liberation, there is no Nirvana. Manjushri! Extinction also does not exist. Why? Because birth and death are both empty and not empty. Therefore, there is no extinction. If birth and death are like this, who would like to attain Nirvana?’ The Buddha spoke this verse: ‘If all the worlds are empty, Then there is no birth and death, Because there is no birth and death, Nirvana also does not exist; If the world is not empty, There is also no birth and death, If birth and death do not exist, Nirvana is also not real; If birth and death are like this, Who would like Nirvana.’ Chapter Six on Prajnaparamita At that time, Manjushri Bodhisattva said to the Buddha: ‘World Honored One! Do all Shravakas (Shravakas) and Pratyekabuddhas (Pratyekabuddhas) arise from Prajnaparamita (Prajnaparamita)? Do all Buddhas (Buddhas) and all Dharmas (Dharma) arise from Prajnaparamita?’ The Buddha told Manjushri: ‘Yes! Yes! All Shravakas, Pratyekabuddhas, all Buddhas, and all Dharmas arise from Prajnaparamita. If a Bodhisattva practices with attachment to form (form), he is attached to characteristics (characteristics); if he practices with attachment to the destruction of form, he is also attached to characteristics. If he practices with attachment to the extinction of form, he is still attached to characteristics; if he practices with attachment to the emptiness of form, he is also attached to characteristics. Such a Bodhisattva is not skillfully practicing Prajnaparamita. Manjushri! Prajnaparamita, not...’ -------------------------------------------------------------------------------- 以心意识修行。”
Chinese
“世尊！若般若波罗蜜不可取，云何修行般若波罗蜜？” 佛告文殊师利：“是修行、非修行，不以心意识故。文殊师利！心者聚义，意者忆义，识者现知义，不以此心意识，修行般若波罗蜜；不以此修行，是修行；以无处，是修行。修行者，不依欲界、色界、无色界，非过去、非未来、非现在，非内外、非中间，如此修行，是修行般若波罗蜜。不修形色，是修行般若；非地水火风，是修行般若。非有、非无，非声闻、缘觉，非善、不善、无记，非十二因缘，非男、非女、非非男、非非女，非常、非智，非灭、非生，非可数，不可思议，不可言说。无可依、无名字、无相、无异相，无增、无减，自性清净，真实不可觉，普遍等虚空；无色、无作，出过三世，不苦、不乐，无日月星宿，如此修行，是修行般若波罗蜜。真实非般若波罗蜜。般若波罗蜜非真实。文殊师利！如此修行，名修行般若波罗蜜。” 佛说此祇夜： “此法不思议， 离于心意识， 一切言语断， 是修行般若。” 有余气品第七 尔时文殊师利白佛言：“世尊！一切声闻、缘觉有起烦恼不？起几种烦恼？” 佛告文殊师利：“有余故名起者，譬如香气。所言气者，有二十四种业气 现代汉语译本： ‘以心意识修行。’ ‘世尊！若般若波罗蜜（Prajna Paramita，智慧到彼岸）不可取，云何修行般若波罗蜜（Prajna Paramita，智慧到彼岸）？’ 佛告文殊师利（Manjusri，文殊菩萨）: ‘是修行、非修行，不以心意识故。文殊师利（Manjusri，文殊菩萨）！心者聚义，意者忆义，识者现知义，不以此心意识，修行般若波罗蜜（Prajna Paramita，智慧到彼岸）；不以此修行，是修行；以无处，是修行。修行者，不依欲界、色界、无色界，非过去、非未来、非现在，非内外、非中间，如此修行，是修行般若波罗蜜（Prajna Paramita，智慧到彼岸）。不修形色，是修行般若（Prajna，智慧）；非地水火风，是修行般若（Prajna，智慧）。非有、非无，非声闻、缘觉，非善、不善、无记，非十二因缘，非男、非女、非非男、非非女，非常、非智，非灭、非生，非可数，不可思议，不可言说。无可依、无名字、无相、无异相，无增、无减，自性清净，真实不可觉，普遍等虚空；无色、无作，出过三世，不苦、不乐，无日月星宿，如此修行，是修行般若波罗蜜（Prajna Paramita，智慧到彼岸）。真实非般若波罗蜜（Prajna Paramita，智慧到彼岸）。般若波罗蜜（Prajna Paramita，智慧到彼岸）非真实。文殊师利（Manjusri，文殊菩萨）！如此修行，名修行般若波罗蜜（Prajna Paramita，智慧到彼岸）。’ 佛说此祇夜： ‘此法不思议， 离于心意识， 一切言语断， 是修行般若。’ 有余气品第七 尔时文殊师利（Manjusri，文殊菩萨）白佛言：‘世尊！一切声闻、缘觉有起烦恼不？起几种烦恼？’ 佛告文殊师利（Manjusri，文殊菩萨）：‘有余故名起者，譬如香气。所言气者，有二十四种业气’
English
English version: ‘Practicing with mind, consciousness, and intellect.’ ‘World-Honored One! If Prajna Paramita (Prajna Paramita, Perfection of Wisdom) is unattainable, how does one practice Prajna Paramita (Prajna Paramita, Perfection of Wisdom)?’ The Buddha told Manjusri (Manjusri, the Bodhisattva of Wisdom): ‘It is practice and non-practice, not through mind, consciousness, and intellect. Manjusri (Manjusri, the Bodhisattva of Wisdom)! ‘Mind’ means gathering, ‘intellect’ means remembering, ‘consciousness’ means present knowing. One does not practice Prajna Paramita (Prajna Paramita, Perfection of Wisdom) with this mind, consciousness, and intellect; not practicing with this is practice; practicing with nowhere is practice. The practitioner does not rely on the desire realm, the form realm, or the formless realm; it is not past, not future, not present, not internal, not external, not in between. Practicing in this way is practicing Prajna Paramita (Prajna Paramita, Perfection of Wisdom). Not cultivating form and appearance is practicing Prajna (Prajna, Wisdom); not earth, water, fire, or wind is practicing Prajna (Prajna, Wisdom). It is neither existence nor non-existence, neither Sravaka nor Pratyekabuddha, neither good, not-good, nor neutral, not the twelve links of dependent origination, neither male nor female, neither non-male nor non-female, neither permanent nor wise, neither cessation nor arising, neither countable, inconceivable, nor unspeakable. It is without reliance, without name, without form, without different form, without increase, without decrease, its self-nature is pure, truly imperceptible, universally equal to space; without color, without action, transcending the three times, neither suffering nor pleasure, without sun, moon, stars, and constellations. Practicing in this way is practicing Prajna Paramita (Prajna Paramita, Perfection of Wisdom). Truth is not Prajna Paramita (Prajna Paramita, Perfection of Wisdom). Prajna Paramita (Prajna Paramita, Perfection of Wisdom) is not truth. Manjusri (Manjusri, the Bodhisattva of Wisdom)! Such practice is called practicing Prajna Paramita (Prajna Paramita, Perfection of Wisdom).’ The Buddha spoke this Gatha: ‘This Dharma is inconceivable, apart from mind, consciousness, and intellect, All speech is cut off, this is practicing Prajna.’ Chapter Seven on Residual Influences At that time, Manjusri (Manjusri, the Bodhisattva of Wisdom) said to the Buddha: ‘World-Honored One! Do all Sravakas and Pratyekabuddhas have arising afflictions? How many kinds of afflictions arise?’ The Buddha told Manjusri (Manjusri, the Bodhisattva of Wisdom): ‘That which is called arising because of residue is like the scent of fragrance. What is called ‘influence’ is twenty-four kinds of karmic influences.’ --------------------------------------------------------------------------------
Chinese
：见处气、染气、色染气、有染气、无明染气，行气、识处气，名色气、六入气、触气、受气、爱气、取气、有气、生气、老气、病气、死气、忧气、悲气、苦气、恼气、疲极气、依气，此谓二十四气。身、口、意余，此谓业气。断见、常见此谓见处气；着衣钵等此谓染气；十种色意此谓色染气；无色界此谓有染气；不清净智、有障碍智、不遍知智，此谓无明气；若身、口、意种种觉，此谓行气；忆一切色有苦、乐、不苦不乐想如是分别，此谓识处气；坚、湿、热、轻、动一切悉有，此谓名色气；眼色、耳声、鼻香、舌味、身触、意法，此谓六入气；冷热、坚湿、饥渴、暖滑，此谓触气；苦、乐、不苦不乐受，此谓受气；姓名、国土、欲界、色界、无色界，苦恼、饥渴等，于彼不知足，此谓爱气；欲取、见取、戒取，此谓取气；欲有、色有、无色有，此谓有气；于后苦地必当生，此谓生气；诸根衰坏，此谓老气；种种疾患，此谓病气；涅槃想、死想，此谓死气；身体枯燥，此谓忧气；号叫、啼泣，此谓悲气；体烦热故，此谓苦气；过苦故，此谓恼气；身心困弊，此谓疲极气；有怖畏、无所归，此谓依气。文殊师利！此谓二十四气。文殊师利！诸佛世尊无归依，气是归依处。何以故？唯有如来为众生所依，一切众生非归 现代汉语译本： 见处气（执着于见解之气）、染气（被污染之气）、色染气（被色尘污染之气）、有染气（与存在相关的污染之气）、无明染气（被无明污染之气），行气（行为之气）、识处气（意识所处之气），名色气（名色之气）、六入气（六根之气）、触气（接触之气）、受气（感受之气）、爱气（爱欲之气）、取气（执取之气）、有气（存在之气）、生气（生命之气）、老气（衰老之气）、病气（疾病之气）、死气（死亡之气）、忧气（忧愁之气）、悲气（悲伤之气）、苦气（痛苦之气）、恼气（烦恼之气）、疲极气（疲惫之气）、依气（依赖之气），这被称为二十四气。 身、口、意所造作的其余业，这被称为业气。断见、常见，这被称为见处气；执着于衣钵等，这被称为染气；十种色意，这被称为色染气；无色界，这被称为有染气；不清净的智慧、有障碍的智慧、不遍知的智慧，这被称为无明气；如果身、口、意有种种觉知，这被称为行气；忆念一切色，有苦、乐、不苦不乐的想法，像这样分别，这被称为识处气；坚、湿、热、轻、动一切都有，这被称为名色气；眼色、耳声、鼻香、舌味、身触、意法，这被称为六入气；冷热、坚湿、饥渴、暖滑，这被称为触气；苦、乐、不苦不乐的感受，这被称为受气；姓名、国土、欲界、色界、无色界，苦恼、饥渴等，对于这些不知满足，这被称为爱气；欲取、见取、戒取，这被称为取气；欲有、色有、无色有，这被称为有气；在未来的苦地必定会出生，这被称为生气；诸根衰败损坏，这被称为老气；种种疾病，这被称为病气；涅槃的想法、死亡的想法，这被称为死气；身体枯槁干燥，这被称为忧气；号叫、啼哭，这被称为悲气；身体烦躁发热的缘故，这被称为苦气；因为过度痛苦的缘故，这被称为恼气；身心困顿疲惫，这被称为疲极气；有怖畏、无所归依，这被称为依气。文殊师利（Manjushri）！这被称为二十四气。文殊师利（Manjushri）！诸佛世尊没有归依，气是归依之处。为什么呢？只有如来是众生所依，一切众生不是归依之处。