Chinese
佛语文殊师利：“譬如欲入城当从其门，欲知因缘无所诤，欲知诤者不如自守，欲知不欲语言者不如莫在中，不欲动者勿得转，欲无悕望者当无所想，不欲色者当正住，不欲有异者当寂自守，能自守者不称说，不自高自下者其人已具足故，欲有所便者所作无所失，得道亦如是无有疑，无有疑者知本无故，知本无者无所失故，三世等无有异，三世无增减者不住色，已不住色为不住众法也，眼见色者但是眼睛住非是色也，耳闻声声无所住，鼻识香香亦无所住，口识味味亦无所住，意亦不知识，识亦不知意，意无所住，如本行无有想。慧行谛谛如是，无有我是我，所诸法见但见无我，慧不知所有，所有亦不知慧，慧不知习，习不知慧，菩萨心不离心。” 昙摩菩萨白佛言：“道不与想合者，为有合者无？” 佛言：“诸法不以想为证，但以音响为法，譬如人吹笛声音悲快，与歌相入音均合同，诸三昧者亦如是，诸化亦如是，念亦如是，觉亦如是，生死无名离于无名，念化觉亦如是，诸名无处我不想之，无作之想为离无离，无作之作以为作想，想行寂然都无所有，诸法非欲一切皆然。” 宝来菩萨白佛言：“诸寂不起欲决断大疑各还本处？”佛言：“诸法处无有处，化亦 现代汉语译本：‘远；这就是宝的三十三件事。’ 佛告诉文殊师利（Manjusri，智慧的象征）: ‘譬如想要入城应当从城门进入，想要了解因缘就不要争论，想要避免争论不如自我约束，不想说话的人不如保持沉默，不想行动的人不要转变，想要没有希望的人应当什么都不想，不执着于色的人应当端正安住，不想有差异的人应当寂静自守，能够自我约束的人不自我称赞，不自高自下的人就已经具足一切，想要有所便利的人所做的事情就不会有失误，得道也是这样没有疑惑，没有疑惑的人知道万事万物的本源是空无，知道本源是空无的人就不会有所失，过去、现在、未来三世平等没有差异，三世没有增减变化是因为不住于色，已经不住于色也就不会住于其他诸法，眼睛看见色尘只是眼睛的作用并非色尘本身，耳朵听见声音声音没有停留，鼻子嗅到香气香气也没有停留，口舌尝到味道味道也没有停留，意识不认识思想，思想也不认识意识，意识没有停留，如同原本的修行没有妄想。智慧的修行真实不虚就是这样，没有我，也没有我所，所见诸法只是见到无我，智慧不认识所有，所有也不认识智慧，智慧不认识习气，习气也不认识智慧，菩萨的心不离开本心。’ 昙摩（Dharma，佛法）菩萨对佛说：‘道如果不与妄想结合，是有结合还是没有结合？’ 佛说：‘诸法不以妄想作为证明，而是以音声作为佛法，譬如有人吹笛子，声音悲伤或欢快，与歌声相互融合，音调和谐一致，各种三昧（Samadhi，禅定）也是这样，各种化现也是这样，念头也是这样，觉悟也是这样，生死没有名称，脱离于没有名称，念头、化现、觉悟也是这样，各种名称没有处所，我不想这些，没有造作的念头是为了脱离有和无，没有造作的造作是为了作为念头，念头和行为寂静无为，空无所有，诸法并非欲望，一切都是这样。’ 宝来（Ratnakara）菩萨问佛：‘诸法寂静不起，想要决断大的疑惑，各自返回本来的处所吗？’佛说：‘诸法所处的处所是没有处所，化现也是如此。’
English
English version: ‘Far; this is the thirty-three matters of treasure.’ The Buddha said to Manjusri (symbol of wisdom): ‘For example, if you want to enter a city, you should go through its gate. If you want to understand the causes and conditions, do not argue. If you want to avoid arguments, it is better to restrain yourself. If you do not want to speak, it is better to remain silent. If you do not want to move, do not turn. If you want to have no hope, you should have no thoughts. If you are not attached to form, you should abide in righteousness. If you do not want to have differences, you should abide in stillness and self-restraint. One who can restrain oneself does not praise oneself. One who is neither arrogant nor humble has already attained completeness. If you want to have convenience, what you do will not be lost. Attaining the Dao is also like this, without doubt. One without doubt knows that the origin of all things is emptiness. One who knows that the origin is emptiness will not lose anything. The three times—past, present, and future—are equal without difference. The three times have no increase or decrease because they do not abide in form. One who does not abide in form also does not abide in all other dharmas. The eye sees form, but it is only the function of the eye, not the form itself. The ear hears sound, but the sound does not stay. The nose smells fragrance, but the fragrance does not stay. The tongue tastes flavor, but the flavor does not stay. The mind does not know consciousness, and consciousness does not know the mind. The mind has no abiding place, like the original practice without thought. The practice of wisdom is true and thus, without self or what belongs to self. All dharmas seen are only seen as non-self. Wisdom does not know all, and all does not know wisdom. Wisdom does not know habit, and habit does not know wisdom. The Bodhisattva's mind does not depart from the original mind.’ Dharma Bodhisattva said to the Buddha: ‘If the Dao does not combine with thought, is there combination or is there not?’ The Buddha said: ‘The dharmas are not proven by thought, but by sound as Dharma. For example, when someone plays the flute, the sound is sad or joyful, and it merges with the song, the tones are harmonious and consistent. All Samadhis (meditative states) are also like this, all transformations are also like this, thoughts are also like this, enlightenment is also like this, birth and death have no name, separated from no name, thoughts, transformations, enlightenment are also like this, all names have no place, I do not think of these, the thought of non-action is to be free from being and non-being, the action of non-action is to be taken as thought, thoughts and actions are silent and still, completely empty, the dharmas are not desire, everything is like this.’ Ratnakara Bodhisattva asked the Buddha: ‘All dharmas are still and do not arise, wanting to resolve great doubts, each returning to their original place?’ The Buddha said: ‘The place where all dharmas are is no place, transformation is also like this.’ -------------------------------------------------------------------------------- 无处，念亦无处。”
Chinese
又问：“生生处有生处无？化化处有化化无？念念处有念念无？觉觉处有觉觉无？” 佛言：“生生复生泥洹生，是为合怛萨阿竭意，生生复生不生泥洹生，是为不合怛萨阿竭意；化化复化泥洹化，是为合怛萨阿竭意，化化复化不化泥洹化，是为不合怛萨阿竭意；念念复念泥洹念，是为合怛萨阿竭意，念念复念不念泥洹念，是为不合怛萨阿竭意；觉觉复觉泥洹觉，是为合怛萨阿竭意，觉觉复觉不觉泥洹觉，是为不合怛萨阿竭意。” 文殊师利菩萨说颂言： “法法无有生， 合为一净耳， 生生不复生， 泥洹皆如是。 化者从本无， 化化无脱者， 化与泥洹等， 寂然无处所。 念者本无识， 发念因空耳， 泥洹与念等， 所念谛如是。 觉觉平等行， 所觉无所到， 所觉无常住， 是怛萨阿竭。 化处无有处， 所觉无所到， 若化无处所， 诸法皆如是。 生处有本无， 无生是其处， 化处无名处， 一切为三昧。 念处有念无， 从空到其处， 非本无所谛， 其慧已如是。 觉行不相连， 觉不离其处， 行从觉见谛， 离觉无有脱。 所生法不绝， 所在常如是， 三千日月 现代汉语译本 ‘无处，念也无处。’ 又问：‘生生之处有生处吗？化化之处有化处吗？念念之处有念处吗？觉觉之处有觉处吗？’ 佛说：‘生生之后复生，而生于泥洹（涅槃，指解脱的境界），这便是符合怛萨阿竭（如来）的意旨；生生之后复生，但不生于泥洹，这便是不符合怛萨阿竭的意旨。化化之后复化，而化于泥洹，这便是符合怛萨阿竭的意旨；化化之后复化，但不化于泥洹，这便是不符合怛萨阿竭的意旨。念念之后复念，而念于泥洹，这便是符合怛萨阿竭的意旨；念念之后复念，但不念于泥洹，这便是不符合怛萨阿竭的意旨。觉觉之后复觉，而觉于泥洹，这便是符合怛萨阿竭的意旨；觉觉之后复觉，但不觉于泥洹，这便是不符合怛萨阿竭的意旨。’ 文殊师利菩萨说颂道： ‘法法本无生，合一乃清净， 生生不再生，泥洹亦如是。 化者本无有，化化无解脱， 化与泥洹等，寂然无处所。 念者本无识，发念因于空， 泥洹与念等，所念真实是。 觉觉平等行，所觉无所至， 所觉无常住，是怛萨阿竭。 化处本无处，所觉无所至， 若化无处所，诸法皆如是。 生处本无生，无生是其处， 化处无名处，一切为三昧（禅定）。 念处有念无，从空至其处， 非本无所谛，其慧已如是。 觉行不相连，觉不离其处， 行从觉见谛，离觉无解脱。 所生法不绝，所在常如是， 三千日月'
English
English version ‘Nowhere, thought is also nowhere.’ Again asked: ‘In the place of arising, is there a place of arising? In the place of transformation, is there a place of transformation? In the place of thought, is there a place of thought? In the place of awareness, is there a place of awareness?’ The Buddha said: ‘Arising after arising, and arising in Nirvana (the state of liberation), this is in accordance with the meaning of Tathagata (the Thus Come One); arising after arising, but not arising in Nirvana, this is not in accordance with the meaning of Tathagata. Transforming after transforming, and transforming into Nirvana, this is in accordance with the meaning of Tathagata; transforming after transforming, but not transforming into Nirvana, this is not in accordance with the meaning of Tathagata. Thinking after thinking, and thinking of Nirvana, this is in accordance with the meaning of Tathagata; thinking after thinking, but not thinking of Nirvana, this is not in accordance with the meaning of Tathagata. Awareness after awareness, and awareness of Nirvana, this is in accordance with the meaning of Tathagata; awareness after awareness, but not awareness of Nirvana, this is not in accordance with the meaning of Tathagata.’ Manjushri Bodhisattva spoke in verse, saying: ‘Dharmas inherently have no arising, uniting as one is pure, Arising no longer arises, Nirvana is also like this. Transformation originally has nothing, transformation has no liberation, Transformation is equal to Nirvana, silent and without a place. Thought originally has no consciousness, arising of thought is due to emptiness, Nirvana is equal to thought, what is thought is truly so. Awareness and awareness are equal in practice, what is aware reaches nowhere, What is aware has no permanence, this is Tathagata. The place of transformation has no place, what is aware reaches nowhere, If transformation has no place, all dharmas are like this. The place of arising originally has no arising, no arising is its place, The place of transformation has no name, everything is Samadhi (meditative absorption). The place of thought has thought and no thought, from emptiness to its place, Not originally without what is true, its wisdom is already like this. Awareness and action are not connected, awareness does not leave its place, Action sees truth from awareness, without awareness there is no liberation. The arising dharma is not cut off, where it is, it is always like this, Three thousand suns and moons’
Chinese
中， 所明无有上。 法者非思想， 所当还行者， 于欲不起垢， 非空亦非想。 如来意常净， 亦不处法名， 所脱非常住， 一切如本处。 华香自然来， 所出无处所， 清净竟无处， 所有皆悉尔。 千岁枯树生， 皆从发意起， 皆见大光明， 世明最无有， 虚空为音乐， 昼夜光明见。 是时大会者， 悉发菩萨意， 人民大欢喜， 皆得闻是经， 即动三千刹， 得受不动身。 寂然法为见， 无名是其应， 何况世所有， 一切皆如是。 清净不为定， 痴慧本无是， 净痴合同本， 慧本无脱者， 三昧无所起， 一切皆如是。 菩萨住道地， 在意所从生， 五事不可亲， 令堕三道中， 远离如是行， 得佛达十方。 百日得法味， 奉行是三昧， 皆从诸刹来， 飞来至佛所。 诸天及国王， 悉得见佛身， 志意大欢喜， 身体为悉轻。 不当以色想， 观法有三尊， 般若比罗经， 所处无三千。 如来本发意， 愿不离十方， 常作大法园， 所处无三千。 三界之中人， 及上忉利天， 悉荷陀那佛， 其号天中天。 发意到其国， 现代汉语译本 其中，所阐明的是至高无上的。 佛法不是思想，而是应当去实践的， 对于欲望不起执着，既不是空也不是有想。 如来的意念常是清净的，也不执着于佛法的名相， 所解脱的不是常住不变的，一切都如其本来的状态。 花香自然而来，所散发出来没有固定的处所， 清净到最终无处可寻，所有的一切都是这样。 千年枯树能够复生，都是从发菩提心开始， 都能见到大光明，世间的光明没有能超过它的， 虚空成为音乐，昼夜都能见到光明。 这时，法会中的人们，都发起了菩萨心， 人民大众非常欢喜，都能够听闻这部经， 即刻震动了三千大千世界，得到了不动的身。 寂静的佛法是所见，无名是其应证， 更何况世间所有的一切，一切都应如是看待。 清净不是为了某种定境，愚痴和智慧本来就没有分别， 清净和愚痴的本性相同，智慧的本性中没有需要解脱的， 三昧（Samadhi）没有从哪里生起，一切都是这样。 菩萨安住于菩提道，在意念所生之处， 五种事物不可亲近，会令人堕入三恶道中， 远离这样的行为，证得佛果通达十方。 百日之中得到佛法的滋味，奉行这种三昧（Samadhi）， 都从各个佛国而来，飞来到佛陀的处所。 诸天和国王们，都得见佛陀的法身， 心志意念非常欢喜，身体都感到轻盈。 不应当以色相去想象，认为佛法有三尊， 《般若比罗经》（Prajnaparamita Sutra）所处的地方没有三千大千世界。 如来最初发菩提心时，愿力是不离开十方， 常作大法园，所处的地方没有三千大千世界。 三界之中的人们，以及忉利天（Trayastrimsa Heaven）上的天人， 都背负着荷陀那佛（荷陀那佛），他的名号是天中之天。 发起心意前往他的国度。
English
English version Among them, what is illuminated is unsurpassed. The Dharma is not thought, but what should be practiced, Without attachment to desires, neither emptiness nor thought. The Tathagata's (如来) mind is always pure, and does not cling to the names of the Dharma, What is liberated is not permanent, everything is as its original state. Flowers and fragrance come naturally, emanating from no fixed place, Purity ultimately has nowhere to be found, everything is like this. A thousand-year-old withered tree can be reborn, all starting from the arising of Bodhicitta (菩提心), All can see the great light, the light of the world cannot surpass it, The void becomes music, light is seen day and night. At this time, the attendees of the assembly all aroused the Bodhi mind (菩萨意), The people were very happy, and were able to hear this Sutra, Immediately shaking the three thousand great chiliocosms (三千刹), and obtaining an immovable body. The silent Dharma is what is seen, namelessness is its response, Moreover, everything in the world, everything should be viewed as such. Purity is not for a certain state of Samadhi (定境), ignorance and wisdom originally have no distinction, The nature of purity and ignorance is the same, in the nature of wisdom there is nothing to be liberated, Samadhi (三昧) does not arise from anywhere, everything is like this. Bodhisattvas (菩萨) abide in the path of enlightenment, in the place where intention arises, Five things should not be approached, which will cause one to fall into the three evil realms, Staying away from such actions, attaining Buddhahood and reaching the ten directions. Within a hundred days, obtaining the taste of the Dharma, practicing this Samadhi (三昧), All come from various Buddha lands, flying to the place of the Buddha. The Devas (诸天) and kings all saw the Buddha's Dharma body, Their minds and intentions were very happy, and their bodies felt light. One should not imagine with form, thinking that the Dharma has three venerables, The Prajnaparamita Sutra (般若比罗经) is not located in the three thousand great chiliocosms (三千大千世界). When the Tathagata (如来) first aroused the Bodhi mind (菩提心), the vow was not to leave the ten directions, Always creating a great Dharma garden, the place where it is located is not the three thousand great chiliocosms (三千大千世界). The people in the three realms, and the Devas (天人) in the Trayastrimsa Heaven (忉利天), All carry the Hotodana Buddha (荷陀那佛), whose name is the 'Heaven Among Heavens'. Arousing the intention to go to his country. -------------------------------------------------------------------------------- 须臾复来还， 摩提那菩萨， 飞还到竹园。”◎◎