English
English version: 'Seeing-place' air, 'tainted' air, 'color-tainted' air, 'existence-tainted' air, 'ignorance-tainted' air, 'action' air, 'consciousness-place' air, 'name-and-form' air, 'six-entries' air, 'contact' air, 'feeling' air, 'craving' air, 'grasping' air, 'becoming' air, 'birth' air, 'aging' air, 'sickness' air, 'death' air, 'sorrow' air, 'grief' air, 'suffering' air, 'distress' air, 'fatigue' air, 'dependence' air, these are called the twenty-four airs. The remaining actions of body, speech, and mind, these are called karma air. The annihilation view and the eternalist view, these are called 'seeing-place' air; attachment to robes and bowls, etc., these are called 'tainted' air; the ten kinds of color-ideas, these are called 'color-tainted' air; the formless realm, this is called 'existence-tainted' air; impure wisdom, obstructed wisdom, non-omniscience wisdom, these are called 'ignorance' air; if body, speech, and mind have various perceptions, these are called 'action' air; recollecting all colors, having thoughts of suffering, pleasure, neither suffering nor pleasure, thus distinguishing, these are called 'consciousness-place' air; solidity, fluidity, heat, lightness, motion, all exist, these are called 'name-and-form' air; eye-form, ear-sound, nose-smell, tongue-taste, body-touch, mind-dharma, these are called 'six-entries' air; coldness, heat, solidity, fluidity, hunger, thirst, warmth, smoothness, these are called 'contact' air; suffering, pleasure, neither suffering nor pleasure feelings, these are called 'feeling' air; name, country, desire realm, form realm, formless realm, suffering, distress, hunger, thirst, etc., being unsatisfied with these, these are called 'craving' air; desire-grasping, view-grasping, precept-grasping, these are called 'grasping' air; desire-becoming, form-becoming, formless-becoming, these are called 'becoming' air; in the future suffering realm, one will certainly be born, this is called 'birth' air; the faculties decaying and deteriorating, this is called 'aging' air; various diseases, this is called 'sickness' air; the thought of Nirvana, the thought of death, these are called 'death' air; the body withering and drying up, this is called 'sorrow' air; shouting, weeping, this is called 'grief' air; because the body is agitated and hot, this is called 'suffering' air; because of excessive suffering, this is called 'distress' air; body and mind are exhausted and weary, this is called 'fatigue' air; having fear, having no refuge, this is called 'dependence' air. Manjushri (Manjushri)! These are called the twenty-four airs. Manjushri (Manjushri)! The Buddhas, World-Honored Ones, have no refuge; air is the place of refuge. Why? Only the Tathagata (Tathagata) is the refuge for sentient beings; all sentient beings are not a refuge. --------------------------------------------------------------------------------
Chinese
依处。世尊非有相，无思量、无积因，声闻闻法，佛不闻法。何以故？无所不知故。” 佛说此祇夜： “阿罗汉有气， 以有过患故； 唯佛独能度， 为众生归依。” 来去品第八 尔时文殊师利白佛言：“世尊！来者何义？去者何义？” 佛告文殊师利：“来者向义，去者背义；若无向背，不来不去，是圣行处。来者痴义，去者不痴义；非痴非不痴，是圣行处。来者有为，去者无为；无有为、无无为，是圣行处。来者识义，去者非识义；非识非非识，是圣行处。来者名色义，去者非名色义；非名色非不名色，是圣行处。来者六入义，去者非六入义；非入非非入，是圣行处。乃至忧悲疲极亦如是。 “文殊师利！来者我义，去者无我义；非我、非无我，无来无去，是圣行处。来者常义，去者非常义；非常非不常，是圣行处。来者断义，去者非断义；非断非不断，是圣行处。来者有义，去者无义；非有非无，是圣行处。文殊师利！来去义如是。” 佛说此祇夜： “来去义无相， 诸法亦如是， 非知非可说， 是名来去义。” 中道品第九 尔时文殊师利白佛言：“世尊！佛说无二法故，一切声闻、缘觉、菩萨，并无疑惑，悉知中道，乃至凡 现代汉语译本：‘依据之处。世尊没有形相，没有思量，没有积累的因。声闻听闻佛法，佛却不听闻佛法。为什么呢？因为佛无所不知。’ 佛陀说了这段偈语： ‘阿罗汉还有气息，因为还有过患的缘故；只有佛陀才能真正度脱，是众生的归依之处。’ 来去品第八 这时，文殊师利菩萨对佛说：‘世尊！“来”是什么意思？“去”是什么意思？’ 佛告诉文殊师利菩萨：‘“来”是趋向的意思，“去”是背离的意思；如果没有趋向和背离，就没有来和去，这是圣者所行的境界。“来”是愚痴的意思，“去”是不愚痴的意思；既非愚痴也非不愚痴，这是圣者所行的境界。“来”是有为的意思，“去”是无为的意思；既没有有为也没有无为，这是圣者所行的境界。“来”是识的意思，“去”是非识的意思；既非识也非非识，这是圣者所行的境界。“来”是名色的意思，“去”是非名色的意思；既非名色也非不名色，这是圣者所行的境界。“来”是六入（Sadarayatana，眼、耳、鼻、舌、身、意六种感觉器官）的意思，“去”是非六入的意思；既非六入也非非六入，这是圣者所行的境界。乃至忧愁、悲伤、疲惫、困顿也是这样。 ‘文殊师利！“来”是我的意思，“去”是无我的意思；既非我，也非无我，无来无去，这是圣者所行的境界。“来”是常的意思，“去”是非常的意思；既非常也非不常，这是圣者所行的境界。“来”是断的意思，“去”是非断的意思；既非断也非不断，这是圣者所行的境界。“来”是有（bhava，存在）的意思，“去”是无（abhava，不存在）的意思；既非有也非无，这是圣者所行的境界。文殊师利！来去的意义就是这样。’ 佛陀说了这段偈语： ‘来去的意义没有固定的相状，一切诸法也是这样，既不能被完全知晓，也不能被完全说清，这就是所谓的来去之义。’ 中道品第九 这时，文殊师利菩萨对佛说：‘世尊！因为佛陀宣说了不二法门，所以一切声闻（Sravaka，通过听闻佛法而证悟的修行者）、缘觉（Pratyekabuddha，靠自己觉悟的修行者）、菩萨（Bodhisattva，立志成佛的修行者），都没有疑惑，完全了知中道，乃至凡
English
English version: ‘The basis. The World-Honored One has no form, no thought, and no accumulated causes. Sravakas (Sravaka, a disciple who attains enlightenment by listening to the teachings) hear the Dharma, but the Buddha does not hear the Dharma. Why? Because the Buddha knows everything.’ The Buddha spoke this Gatha (verse): ‘Arhats (Arhat, one who has attained Nirvana) still have breath, because they still have faults; only the Buddha can truly deliver, and is the refuge for all beings.’ Chapter Eight: Coming and Going At that time, Manjushri (Manjushri, the Bodhisattva of Wisdom) said to the Buddha: ‘World-Honored One! What is the meaning of “coming”? What is the meaning of “going”?’ The Buddha told Manjushri: ‘“Coming” means approaching, “going” means turning away; if there is no approaching and turning away, there is no coming and going, this is the realm of the Holy Ones. “Coming” means ignorance, “going” means non-ignorance; neither ignorance nor non-ignorance, this is the realm of the Holy Ones. “Coming” means conditioned (samskrta), “going” means unconditioned (asamskrta); neither conditioned nor unconditioned, this is the realm of the Holy Ones. “Coming” means consciousness, “going” means non-consciousness; neither consciousness nor non-consciousness, this is the realm of the Holy Ones. “Coming” means name and form (nama-rupa), “going” means non-name and form; neither name and form nor non-name and form, this is the realm of the Holy Ones. “Coming” means the six entrances (Sadarayatana, the six sense organs: eyes, ears, nose, tongue, body, and mind), “going” means non-six entrances; neither the six entrances nor non-six entrances, this is the realm of the Holy Ones. Even sorrow, grief, weariness, and exhaustion are the same. ‘Manjushri! “Coming” means self, “going” means no-self; neither self nor no-self, no coming and no going, this is the realm of the Holy Ones. “Coming” means permanence, “going” means impermanence; neither permanence nor non-permanence, this is the realm of the Holy Ones. “Coming” means cessation, “going” means non-cessation; neither cessation nor non-cessation, this is the realm of the Holy Ones. “Coming” means existence (bhava), “going” means non-existence (abhava); neither existence nor non-existence, this is the realm of the Holy Ones. Manjushri! The meaning of coming and going is like this.’ The Buddha spoke this Gatha: ‘The meaning of coming and going has no fixed form, all dharmas (Dharma, the teachings of the Buddha) are also like this, neither fully knowable nor fully expressible, this is called the meaning of coming and going.’ Chapter Nine: The Middle Way At that time, Manjushri said to the Buddha: ‘World-Honored One! Because the Buddha has proclaimed the non-dual Dharma, all Sravakas (Sravaka, a disciple who attains enlightenment by listening to the teachings), Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment on their own), and Bodhisattvas (Bodhisattva, one who aspires to become a Buddha) have no doubts, and fully understand the Middle Way, even ordinary -------------------------------------------------------------------------------- 夫，亦能生信。”
Chinese
佛告文殊师利：“明、无明无二，以无二故成无三智。文殊师利！此谓中道具足。真实观诸法，行无行无二，以无二故，成无三智。文殊师利！此谓中道具足。真实观诸法，识、非识乃至老死、非老死，无二亦如是。文殊师利！若无明有者，是一边，若无明无者，是一边，此二边中间，无有色、不可见、无有处、无相、无相待、无标相。文殊师利！此谓中道。行、识，乃至老死亦如是。文殊师利！此中道具足，真实观诸法，诸法无二，无二有何义？谓末陀摩(末者莫义，陀摩者中义，莫着中此谓末陀摩)。何以故？不取常见、有见故，是故名末陀摩。” 佛说此祇夜： “诸法无有二， 亦复无有三， 此中道具足， 名为真实道。” 世间戒品第十 尔时文殊师利白佛言：“世尊！菩萨有几种色衣？云何归依？愿为广说，为饶益诸菩萨故。” 佛告文殊师利：“不大赤色、不大黄、不大黑、不大白，清净如法色，三法服及以余衣，皆如是色。若自染、若令他染，如法捣成，随时浣濯，常使净洁。如是卧具，得用青、黄、杂色。文殊师利菩萨！衣色如是，菩萨内心寂静，如法被着，与大乘相应，着涅槃僧，离踝二指。若诸菩萨欲与国王、大臣共语，随彼一 现代汉语译本： ‘夫，亦能生信。’ 佛告诉文殊师利（Manjushri，菩萨名）: ‘明与无明没有分别，因为没有分别的缘故，成就没有三种智慧。文殊师利！这叫做中道具备。真实地观察诸法，行与不行没有分别，因为没有分别的缘故，成就没有三种智慧。文殊师利！这叫做中道具备。真实地观察诸法，识与非识乃至老死与非老死，没有分别也是这样。文殊师利！如果说无明是有的，这是一种边见；如果说无明是没有的，这是一种边见；这两种边见中间，没有色、不可见、没有处所、没有相状、没有相对待、没有标帜相。文殊师利！这叫做中道。行、识，乃至老死也是这样。文殊师利！这中道具备，真实地观察诸法，诸法没有分别，没有分别有什么意义呢？叫做末陀摩（Madhyama，末者是“莫”的意思，陀摩者是“中”的意思，不要执着于中，这叫做末陀摩）。为什么呢？因为不执取常见的见解、有见的见解的缘故，所以叫做末陀摩。’ 佛说了这段偈语： ‘诸法没有分别， 也并没有三种分别， 这中道就具备， 名为真实的道。’ 世间戒品第十 这时，文殊师利（Manjushri，菩萨名）问佛说：‘世尊！菩萨有几种颜色的衣服？应该如何归依？希望您能为我们详细解说，为了饶益诸位菩萨的缘故。’ 佛告诉文殊师利（Manjushri，菩萨名）: ‘不要太红、不要太黄、不要太黑、不要太白，要清净如法的颜色，三种法衣以及其他的衣服，都应该是这样的颜色。无论是自己染色，还是让别人染色，都要如法地捣制而成，随时清洗，经常保持干净。至于卧具，可以使用青色、黄色、杂色。文殊师利菩萨！衣服的颜色应该是这样，菩萨内心寂静，如法地穿着，与大乘相应，穿着涅槃僧，离开脚踝二指。如果各位菩萨要与国王、大臣交谈，要随顺他们的衣
English
English version: ‘Moreover, it can generate faith.’ The Buddha told Manjushri (Manjushri, name of a Bodhisattva): ‘Clarity and ignorance are not two; because they are not two, the three wisdoms are not established. Manjushri! This is called the Middle Way being complete. Truly observing all dharmas, action and non-action are not two; because they are not two, the three wisdoms are not established. Manjushri! This is called the Middle Way being complete. Truly observing all dharmas, consciousness and non-consciousness, even old age and death and non-old age and non-death, being not two is also like this. Manjushri! If ignorance exists, that is one extreme; if ignorance does not exist, that is one extreme; between these two extremes, there is no form, it is invisible, there is no place, no characteristic, no relativity, no marked characteristic. Manjushri! This is called the Middle Way. Action, consciousness, even old age and death are also like this. Manjushri! This Middle Way is complete; truly observing all dharmas, all dharmas are not two; what is the meaning of not two? It is called Madhyama (Madhyama, ‘mat’ means ‘do not,’ ‘hyama’ means ‘middle,’ do not cling to the middle, this is called Madhyama). Why? Because one does not grasp the common view, the view of existence; therefore, it is called Madhyama.’ The Buddha spoke this verse: ‘All dharmas are not two, Nor are they three, This Middle Way is complete, It is called the True Path.’ Chapter Ten on Worldly Precepts At that time, Manjushri (Manjushri, name of a Bodhisattva) said to the Buddha: ‘World Honored One! How many kinds of colored robes do Bodhisattvas have? How should they take refuge? I hope you will explain it in detail for the benefit of all Bodhisattvas.’ The Buddha told Manjushri (Manjushri, name of a Bodhisattva): ‘Not too red, not too yellow, not too black, not too white, but pure and lawful colors; the three Dharma robes and other robes should all be of such colors. Whether dyeing them oneself or having others dye them, they should be properly pounded and made, washed at any time, and always kept clean. As for bedding, blue, yellow, and mixed colors may be used. Manjushri Bodhisattva! The color of robes should be like this; the Bodhisattva's mind should be peaceful, and they should be worn lawfully, corresponding to the Mahayana, wearing the Nirvana Sanghati, two fingers' breadth away from the ankles. If Bodhisattvas wish to speak with kings and ministers, they should follow their clothing.’ --------------------------------------------------------------------------------