Chinese
文殊师利答言：“尔。天子！如所语！空则是道。佛说解空则为入道。” 天子复问：“文殊师利！如空之行，当云何行？” 文殊师利答言：“天子！无色欲行是则空行。于欲界行，不为情行亦不香行，亦不色行亦不无色行，亦不身行亦不心行。何以故？不行是行是亦空故。” 天子复问：“文殊师利！如来为不行是本空行耶？” 文殊师利答言：“天子！如来之空亦如是空，彼无所有，于我亦尔。如无所行则如来行。” 天子复问：“文殊师利！如无所有，当何等行？” 文殊师利答言：“天子！如无所有，当行无所有，不他余行，至于他余亦无所有，如是行是亦无所有。” 天子复问：“文殊师利！假无所有，持何等来？” 文殊师利答言：“天子！至于淫欲而离于欲，则名曰无所有。于淫欲中习无所有，贪怒痴欲无欲不欲，是故名曰无所有也。于欲不习，名曰无所有。以吾我身而住空行，名曰无所有，习是无所有亦无所有。” 天子复问：“文殊师利！何所习而无所有？” 文殊师利答言：“天子！习寂然则无所有，是空是闲、是不生、无所起，寂然则无所有习。” 天子复问：“文殊师利！何所施作而名为习？” 现代汉语译本 ‘能因此得道吗？’ 文殊师利（Manjusri，菩萨名）回答说：‘是的，天子！正如你所说，空性就是道。佛陀说理解空性就是入道。’ 天子又问：‘文殊师利！如果修习空性，应当如何修习？’ 文殊师利回答说：‘天子！没有执着的修行就是空性的修行。在欲界中修行，不为情欲所动，也不为香气所动，也不为色相所动，也不为无色界所动，也不为身体所动，也不为心念所动。为什么呢？因为不行就是行，不行本身也是空性的。’ 天子又问：‘文殊师利！如来（Tathagata，佛的称号）是不修行而本来就空性吗？’ 文殊师利回答说：‘天子！如来的空性也是这样的空性，那里什么都没有，对于我也是这样。如没有执着的修行就是如来的修行。’ 天子又问：‘文殊师利！如果什么都没有，应当如何修行？’ 文殊师利回答说：‘天子！如果什么都没有，应当修行于无所有，不作其他的修行，至于其他的修行也是无所有，这样修行也就是无所有。’ 天子又问：‘文殊师利！即使是无所有，又从何处而来？’ 文殊师利回答说：‘天子！对于淫欲而能远离淫欲，就叫做无所有。在淫欲中习惯于无所有，对于贪婪、愤怒、愚痴、欲望，既没有欲望也没有不欲望，所以叫做无所有。对于欲望不执着，叫做无所有。以吾我之身而安住于空性之行，叫做无所有，修习这种无所有也是无所有。’ 天子又问：‘文殊师利！修习什么才能达到无所有？’ 文殊师利回答说：‘天子！修习寂静就能达到无所有，这种空性是寂静的、是空闲的、是不生不灭的、没有起始的，寂静就能达到无所有。’ 天子又问：‘文殊师利！做什么样的行为才能称作修习？’
English
English version ‘Can one attain enlightenment through this?’ Manjusri (Manjusri, name of a Bodhisattva) replied: ‘Yes, O son of heaven! As you say, emptiness is the path. The Buddha said that understanding emptiness is entering the path.’ The son of heaven further asked: ‘Manjusri! If one practices emptiness, how should one practice?’ Manjusri replied: ‘O son of heaven! Practice without attachment is the practice of emptiness. Practicing in the desire realm, not being moved by desire, nor by fragrance, nor by form, nor by the formless realm, nor by the body, nor by the mind. Why? Because non-action is action, and non-action itself is also emptiness.’ The son of heaven further asked: ‘Manjusri! Is the Tathagata (Tathagata, an epithet of the Buddha) originally empty without practice?’ Manjusri replied: ‘O son of heaven! The Tathagata's emptiness is also such emptiness, there is nothing there, and it is the same for me. Such non-attached practice is the Tathagata's practice.’ The son of heaven further asked: ‘Manjusri! If there is nothing, how should one practice?’ Manjusri replied: ‘O son of heaven! If there is nothing, one should practice non-existence, not other practices, and as for other practices, they are also non-existent, and such practice is also non-existence.’ The son of heaven further asked: ‘Manjusri! Even if there is non-existence, from where does it come?’ Manjusri replied: ‘O son of heaven! To be apart from lust while being in lust, that is called non-existence. To be accustomed to non-existence in lust, to have neither desire nor non-desire for greed, anger, ignorance, and lust, therefore it is called non-existence. Not being attached to desire is called non-existence. Abiding in the practice of emptiness with the self, that is called non-existence, and practicing this non-existence is also non-existence.’ The son of heaven further asked: ‘Manjusri! What practice leads to non-existence?’ Manjusri replied: ‘O son of heaven! Practicing stillness leads to non-existence. This emptiness is stillness, it is quiet, it is unborn and unceasing, without origin, stillness leads to non-existence.’ The son of heaven further asked: ‘Manjusri! What kind of action is called practice?’ --------------------------------------------------------------------------------
Chinese
文殊师利答言：“天子！无所坏败，是名曰习。明诸所有而无沾污，是名曰习。不可限度等如虚空，是名曰习。离于贡高常照明一切，是名曰习。亦不多亦不少，是名曰习。” 天子复问：“文殊师利！何所是不晓习者？” 文殊师利答言：“天子！不知法习者，是名不晓习。” 天子复问：“文殊师利！何所名曰晓于习者？” 文殊师利答言：“天子！知法习者是则晓习。” 天子复问：“文殊师利！意不妄信，何所是其相？” 文殊师利答言：“天子！诸无挂碍行是其相。” 天子复问：“文殊师利！意不妄信菩萨，云何报毕信施之恩？” 文殊师利答言：“天子！意不妄信者，是名曰眼见了一切诸法，不随他人教有所信从也。意不妄信者，不复报信施之恩。何以故？从本已来悉清净故。” 天子复问：“文殊师利！云何下须发菩萨不肯入众、不随其教，是名何等？当何所应？” 文殊师利答言：“天子！除须发菩萨不肯入众、不随他故，是名曰世之最厚也。何以故？天子！所作无为名曰众僧。菩萨不住无为、不止无为，是故名曰世之最厚者。” 天子复问：“文殊师利！设使菩萨正住于无为，有何等咎？” 文殊师利答言 现代汉语译本 文殊师利回答说：‘天子（对国王或王子的尊称）！没有什么是可以被破坏或败坏的，这叫做习（修行）。明白一切事物却不被沾染，这叫做习。它的广阔无边如同虚空一样，这叫做习。远离贡高我慢，经常照亮一切，这叫做习。不多也不少，这叫做习。’ 天子又问：‘文殊师利！什么是不了解习的人？’ 文殊师利回答说：‘天子！不知道法习（佛法的修行）的人，这叫做不了解习。’ 天子又问：‘文殊师利！什么叫做了解习的人？’ 文殊师利回答说：‘天子！知道法习的人，就是了解习。’ 天子又问：‘文殊师利！意不妄信（不虚妄的信心），它的相是什么？’ 文殊师利回答说：‘天子！没有任何挂碍的修行，就是它的相。’ 天子又问：‘文殊师利！意不妄信的菩萨，要如何报答信徒布施的恩德？’ 文殊师利回答说：‘天子！意不妄信的人，是真正用眼睛见到了一切诸法，不随从他人的教导而有所信从。意不妄信的人，不需要报答信徒布施的恩德。为什么呢？因为从根本上来说，一切都是清净的。’ 天子又问：‘文殊师利！剃除须发的菩萨不肯进入僧众、不随从僧众的教导，这叫做什么？应当如何看待？’ 文殊师利回答说：‘天子！剃除须发的菩萨不肯进入僧众、不随从他人，这叫做世间最执着的人。为什么呢？天子！所作所为都是无为法，这叫做众僧。菩萨不住于无为、不止于无为，所以叫做世间最执着的人。’ 天子又问：‘文殊师利！假设菩萨真正安住在无为法中，会有什么过失？’ 文殊师利回答说：
English
English version Manjushri (Bodhisattva of wisdom) replied: 'Prince! That which is indestructible is called practice. Understanding all things without being defiled is called practice. That which is immeasurable and like empty space is called practice. Being free from arrogance and constantly illuminating all things is called practice. Neither too much nor too little, this is called practice.' The prince then asked: 'Manjushri! What is it to not understand practice?' Manjushri replied: 'Prince! Not knowing the practice of the Dharma (teachings of Buddhism) is called not understanding practice.' The prince then asked: 'Manjushri! What is called understanding practice?' Manjushri replied: 'Prince! Knowing the practice of the Dharma is understanding practice.' The prince then asked: 'Manjushri! What is the characteristic of unwavering faith (unwavering belief)?' Manjushri replied: 'Prince! Acting without any hindrance is its characteristic.' The prince then asked: 'Manjushri! How does a Bodhisattva with unwavering faith repay the kindness of believers' offerings?' Manjushri replied: 'Prince! One with unwavering faith has truly seen all Dharmas with their own eyes, and does not follow others' teachings to believe. One with unwavering faith does not need to repay the kindness of believers' offerings. Why? Because from the very beginning, everything is pure.' The prince then asked: 'Manjushri! What is it called when a Bodhisattva who has shaved their head and beard refuses to join the Sangha (Buddhist monastic community) and does not follow its teachings? How should they be regarded?' Manjushri replied: 'Prince! A Bodhisattva who has shaved their head and beard but refuses to join the Sangha and does not follow others is called the most attached person in the world. Why? Prince! All actions that are non-active (free from intentional effort) are called the Sangha. A Bodhisattva does not dwell in non-action, nor does he stop at non-action, therefore he is called the most attached person in the world.' The prince then asked: 'Manjushri! If a Bodhisattva truly dwells in non-action, what faults would there be?' Manjushri replied: --------------------------------------------------------------------------------
Chinese
：“天子！设使菩萨住于无为，无益一切，便堕弟子习为灭度，是其咎也。” 天子复问：“文殊师利！无为则八道地，有为则凡人地。菩萨为住凡人地故，为世之最厚耶？” 文殊师利答言：“天子！不也。所以者何？菩萨亦不住于无为地，亦不住于有为地，是故名曰世之最厚。何以故？菩萨兴发行者，会止于有为，不住无为、不造无为，是故为世作厚。住于有为，悉知可否处；住于无为，知诸慧处。已知有为可否便住其中，已知无为慧不止其中。天子！譬如勇悍健男子，张弓建箭仰射虚空，箭不住空亦不下堕。”文殊师利语天子言：“是为难不？” 天子报言：“甚难，甚难。” 文殊师利言：“菩萨所作又难于此。所以者何？于有为中而不舍离，便得无为，故住于无为，于有为中养护一切。” 天子复问：“文殊师利！菩萨之畏，从有为致耶？从无为致乎？” 文殊师利答言：“天子！菩萨畏惧从两因缘致，亦从有为，亦从无为。所以者何？从有为中畏于爱欲，在无为中畏于无欲。” 天子复问：“文殊师利！尚无爱欲，云何复畏？” 文殊师利答言：“天子！于三界不近，是则为畏。不近三界，为堕弟子地。” 天子复问：“文殊师利！云何菩萨得 现代汉语译本： ‘天子！假设菩萨安住于无为（nirvana），对一切都没有益处，那就堕入了声闻弟子的习性，以灭度为目标，这就是他们的过失。’ 天子又问：‘文殊师利（Manjushri）！无为是八正道所证之地，有为是凡夫所处之地。菩萨是为了安住于凡夫之地，才成为世间最伟大的吗？’ 文殊师利回答说：‘天子！不是这样的。为什么呢？菩萨既不住于无为之地，也不住于有为之地，所以才被称为世间最伟大。为什么呢？菩萨发起修行，最终会止息于有为，不住于无为，也不造作无为，所以才为世间做出伟大的贡献。安住于有为，完全了解什么是可以做的，什么是不可以做的；安住于无为，了解各种智慧的所在。已经知道有为的可行与不可行，就安住其中；已经知道无为的智慧，却不止住其中。天子！譬如勇敢强健的男子，张弓搭箭，向上射向天空，箭既不会停留在空中，也不会掉落下来。’文殊师利对天子说：‘这难吗？’ 天子回答说：‘非常难，非常难。’ 文殊师利说：‘菩萨所做的事情比这还要难。为什么呢？在有为之中而不舍弃，就能证得无为，所以安住于无为，在有为之中养护一切众生。’ 天子又问：‘文殊师利！菩萨的畏惧，是从有为产生的呢？还是从无为产生的呢？’ 文殊师利回答说：‘天子！菩萨的畏惧是从两种因缘产生的，既从有为，也从无为。为什么呢？从有为中畏惧爱欲，在无为中畏惧没有欲望。’ 天子又问：‘文殊师利！已经没有爱欲了，为什么还会畏惧呢？’ 文殊师利回答说：‘天子！不接近三界（trailokya），这就是畏惧。不接近三界，就会堕入声闻弟子的境界。’ 天子又问：‘文殊师利！菩萨如何才能……’
English
English version: ‘O Son of Heaven! If a Bodhisattva dwells in non-action (nirvana), without benefiting all beings, then they fall into the habits of disciples, aiming for extinction, and that is their fault.’ The Son of Heaven then asked: ‘Manjushri! Non-action is the realm of the Eightfold Path, while action is the realm of ordinary people. Is it because Bodhisattvas dwell in the realm of ordinary people that they are the greatest benefactors of the world?’ Manjushri replied: ‘O Son of Heaven! No. Why? Because Bodhisattvas neither dwell in the realm of non-action nor dwell in the realm of action; therefore, they are called the greatest benefactors of the world. Why? Because Bodhisattvas initiate practice, ultimately ceasing in action, not dwelling in non-action, nor creating non-action; therefore, they are great benefactors to the world. Dwelling in action, they fully understand what is permissible and what is not; dwelling in non-action, they understand the location of all wisdom. Having understood the permissibility and impermissibility of action, they dwell therein; having understood the wisdom of non-action, they do not dwell therein. O Son of Heaven! It is like a brave and strong man who draws a bow, nocks an arrow, and shoots it upwards into the sky; the arrow neither remains in the sky nor falls down.’ Manjushri said to the Son of Heaven: ‘Is this difficult?’ The Son of Heaven replied: ‘Extremely difficult, extremely difficult.’ Manjushri said: ‘What Bodhisattvas do is even more difficult than this. Why? Because without abandoning action, they attain non-action; therefore, dwelling in non-action, they nurture all beings within action.’ The Son of Heaven then asked: ‘Manjushri! Does the fear of Bodhisattvas arise from action or from non-action?’ Manjushri replied: ‘O Son of Heaven! The fear of Bodhisattvas arises from two causes, both from action and from non-action. Why? From action, they fear attachment and desire; in non-action, they fear the absence of desire.’ The Son of Heaven then asked: ‘Manjushri! If there is no attachment or desire, why is there still fear?’ Manjushri replied: ‘O Son of Heaven! Not approaching the three realms (trailokya), that is fear. Not approaching the three realms is to fall into the realm of disciples.’ The Son of Heaven then asked: ‘Manjushri! How do Bodhisattvas attain...’ -------------------------------------------------------------------------------- 无所畏？”