Chinese
“文殊师利！是识如幻，无实无起无生，空无相无性，如五指涂空空无相现，是故识阴名为种性。文殊师利！色是种性。” “世尊！云何色为种性？” “文殊师利！譬如镜中像，虽可目见而无有实，一切色亦如是，虽见无实，但诳眼诳心虚妄不实，是故色名种性。文殊师利，声是种性。” “世尊！云何声为种性？” “文殊师利，一切法无别异相，毕竟空，如山中响，是故声为种性。文殊师利！香是种性。” “世尊！云何香是种性？” “文殊师利！一切法无香相，性无知故，空如虚空，鼻香识者皆不可得，是故香为种性。文殊师利！味是种性。” “世尊！云何味为种性？” “文殊师利！味性即是不可思议性，不可知、离于知故，自性常离故，是故味名种性。文殊师利！触是种性。” “世尊！云何触为种性。” “文殊师利！触如虚空，其性自离无触无合，一切法亦如是，善坏身故，离于触相，触者不可得故，是故触是种性。文殊师利！法是种性。” “世尊！云何法为种性？” “文殊师利！一切法无相无心，离心性、离名字，无决定故，皆是法性相，是故法是种性。文殊师利！地是种性。 现代汉语译本： ‘什么事物被称为种性（gotra，家族、根源）？’ ‘文殊师利（Manjushri，智慧的菩萨）！识（vijnana，意识）如幻象，没有真实，没有生起，没有产生，是空无自性的。就像五指在空中涂抹，呈现出空无自性的现象，因此识阴（vijnana-skandha，意识蕴）被称为种性。文殊师利！色（rupa，物质、形态）是种性。’ ‘世尊（Bhagavan，佛的尊称）！为什么色是种性？’ ‘文殊师利！譬如镜中的影像，虽然可以用眼睛看到，但没有实体。一切色也是如此，虽然能看到，但实际上是虚假的，欺骗眼睛和心，虚妄不实。因此，色被称为种性。文殊师利！声（shabda，声音）是种性。’ ‘世尊！为什么声是种性？’ ‘文殊师利！一切法没有差别之相，毕竟是空，就像山中的回响。因此，声是种性。文殊师利！香（gandha，气味）是种性。’ ‘世尊！为什么香是种性？’ ‘文殊师利！一切法没有香的味道，因为其自性没有知觉，空如虚空，鼻和香的意识都不可得。因此，香是种性。文殊师利！味（rasa，味道）是种性。’ ‘世尊！为什么味是种性？’ ‘文殊师利！味的自性是不可思议的自性，不可知，远离知觉，自性常是分离的。因此，味被称为种性。文殊师利！触（sparsha，触觉）是种性。’ ‘世尊！为什么触是种性？’ ‘文殊师利！触如虚空，其自性是分离的，没有接触，没有结合。一切法也是如此，因为身体容易败坏，远离触的现象，触者不可得。因此，触是种性。文殊师利！法（dharma，事物、法则）是种性。’ ‘世尊！为什么法是种性？’ ‘文殊师利！一切法没有现象，没有心，远离心性，远离名字，没有决定性，都是法的自性相。因此，法是种性。文殊师利！地（prthivi，土地、地界）是种性。
English
English version: 'What is it that is called gotra (family, lineage, origin)?' 'Manjushri (Manjushri, Bodhisattva of wisdom)! Consciousness (vijnana, awareness) is like an illusion, without reality, without arising, without birth, empty and without characteristics, without nature. Just as when one smears the sky with five fingers, an empty and characterless appearance manifests, therefore the skandha (vijnana-skandha, aggregate) of consciousness is called gotra. Manjushri! Form (rupa, matter, shape) is gotra.' 'Bhagavan (Bhagavan, the Blessed One, an epithet of the Buddha)! How is form gotra?' 'Manjushri! For example, an image in a mirror, although visible to the eye, has no substance. All form is also like this, although seen, it is without reality, but deceives the eye and the mind, being false and unreal. Therefore, form is called gotra. Manjushri! Sound (shabda, sound) is gotra.' 'Bhagavan! How is sound gotra?' 'Manjushri! All dharmas (dharmas, phenomena) have no different characteristics, are ultimately empty, like an echo in the mountains. Therefore, sound is gotra. Manjushri! Smell (gandha, odor) is gotra.' 'Bhagavan! How is smell gotra?' 'Manjushri! All dharmas have no smell, because their nature has no awareness, empty like space, the nose and the consciousness of smell are both unattainable. Therefore, smell is gotra. Manjushri! Taste (rasa, flavor) is gotra.' 'Bhagavan! How is taste gotra?' 'Manjushri! The nature of taste is the nature of the inconceivable, unknowable, separate from knowledge, its own nature is always separate. Therefore, taste is called gotra. Manjushri! Touch (sparsha, tactile sensation) is gotra.' 'Bhagavan! How is touch gotra?' 'Manjushri! Touch is like space, its nature is separate, without contact, without union. All dharmas are also like this, because the body is easily corrupted, separate from the appearance of touch, the toucher is unattainable. Therefore, touch is gotra. Manjushri! Dharma (dharma, thing, law) is gotra.' 'Bhagavan! How is dharma gotra?' 'Manjushri! All dharmas have no appearance, no mind, separate from mind-nature, separate from names, without certainty, all are the nature-aspect of dharma. Therefore, dharma is gotra. Manjushri! Earth (prthivi, earth element) is gotra.' -------------------------------------------------------------------------------- ” “世尊。云何地为种性？”
Chinese
“文殊师利！一切法无坚相无软相，虚妄和合人以为坚，是故地为种性。文殊师利。水是种性。” “世尊！云何水为种性？” “文殊师利。一切法无湿无合，如野马无水，是故水为种性。文殊师利！火是种性。” “世尊！云何火是种性？” “文殊师利！一切法无热，离虚妄热相，本性寂灭，离颠倒故，分别其实无定无生，是故火名种性。文殊师利！风是种性。” “世尊！云何风为种性？” “文殊师利！一切法无障无碍、无相无性，不动摇故、离风相故，是故风名种性。文殊师利！佛是种性。” “世尊！云何佛为种性？” “文殊师利！一切法无觉无知，离知相故，是故佛名种性。文殊师利！法是种性。” “世尊！云何法为种性？” “文殊师利！诸法不可坏不可断，离坏断故，无相无名无性，出言语道，是故法名种性。文殊师利！僧是不动相。” “世尊！云何僧为不动相？” “文殊师利！圣众安住如、法性、实际、定乱平等中，安住智慧愚痴、解脱烦恼平等一切法中，心无所住，住不可得故，是故僧名不动性。文殊师利！一切法行处名为不动。” “世尊！云何 现代汉语译本 ‘世尊（Bhagavan，对佛的尊称）。什么是地的种性？’ ‘文殊师利（Manjushri，菩萨名）！一切法没有坚硬的相，也没有柔软的相，只是虚妄地和合，人们才认为是坚硬的，所以地是种性。文殊师利，水是种性。’ ‘世尊！什么是水的种性？’ ‘文殊师利！一切法没有潮湿也没有聚合，就像野马看到的阳焰一样没有水，所以水是种性。文殊师利！火是种性。’ ‘世尊！什么是火的种性？’ ‘文殊师利！一切法没有热，远离虚妄的热相，其本性是寂灭的，因为远离了颠倒，分别其实质是无定无生的，所以火名为种性。文殊师利！风是种性。’ ‘世尊！什么是风的种性？’ ‘文殊师利！一切法没有阻碍也没有妨碍，没有相也没有自性，因为不动摇，因为远离风的相，所以风名为种性。文殊师利！佛是种性。’ ‘世尊！什么是佛的种性？’ ‘文殊师利！一切法没有觉也没有知，因为远离知的相，所以佛名为种性。文殊师利！法是种性。’ ‘世尊！什么是法的种性？’ ‘文殊师利！诸法不可毁坏也不可断灭，因为远离毁坏和断灭，没有相没有名没有自性，超出言语道，所以法名为种性。文殊师利！僧是不动相。’ ‘世尊！什么是僧的不动相？’ ‘文殊师利！圣众安住在如、法性、实际、定乱平等中，安住在智慧愚痴、解脱烦恼平等一切法中，心中没有住所，因为住所不可得，所以僧名为不动性。文殊师利！一切法行处名为不动。’ ‘世尊！什么是’
English
English version ‘Bhagavan (World-Honored One)! What is the element of earth?’ ‘Manjushri (Bodhisattva's name)! All dharmas have neither a solid aspect nor a soft aspect. It is through false combination that people perceive solidity. Therefore, earth is the element. Manjushri, water is the element.’ ‘Bhagavan! What is the element of water?’ ‘Manjushri! All dharmas have neither wetness nor cohesion, like a mirage without water. Therefore, water is the element. Manjushri! Fire is the element.’ ‘Bhagavan! What is the element of fire?’ ‘Manjushri! All dharmas have no heat, being apart from the false appearance of heat. Their original nature is quiescent, because they are apart from inversion. Discriminating their reality, they are neither fixed nor produced. Therefore, fire is called the element. Manjushri! Wind is the element.’ ‘Bhagavan! What is the element of wind?’ ‘Manjushri! All dharmas are without obstruction or hindrance, without appearance or nature, because they are unmoving, because they are apart from the appearance of wind. Therefore, wind is called the element. Manjushri! Buddha is the element.’ ‘Bhagavan! What is the element of Buddha?’ ‘Manjushri! All dharmas have neither awareness nor knowledge, because they are apart from the appearance of knowledge. Therefore, Buddha is called the element. Manjushri! Dharma is the element.’ ‘Bhagavan! What is the element of Dharma?’ ‘Manjushri! All dharmas are indestructible and unbreakable, because they are apart from destruction and breakage, without appearance, name, or nature, transcending the path of language. Therefore, Dharma is called the element. Manjushri! Sangha is the immovable aspect.’ ‘Bhagavan! What is the immovable aspect of Sangha?’ ‘Manjushri! The holy assembly dwells in Suchness (Tathata), the Dharma-nature, Reality, in the equality of samadhi and disturbance, dwells in the equality of wisdom and ignorance, liberation and affliction, in all dharmas. The mind has no dwelling place, because a dwelling place is unattainable. Therefore, Sangha is called the immovable nature. Manjushri! The place where all dharmas proceed is called immovable.’ ‘Bhagavan! What is’ -------------------------------------------------------------------------------- 是事名为不动相？”
Chinese
“文殊师利！一切虚空行处、不可思议行处、断行处，无根本无别异，不可得故，是故一切法行处名不动相。文殊师利！一切法无缘名不动相。” “世尊！云何是事名不动相？” “文殊师利！一切法无依止、无住处、无缘无顺，离诸缘故，是故一切法无缘名不动相。文殊师利！一切法不取不舍相名不动相。” “世尊！云何是事名不动相？” “文殊师利！一切法皆归于如、同于法性，是法不可取、不可舍，无求无愿诸愿断故，从本已来常寂灭相同于虚空，是故不取不舍名不动相。文殊师利！一切法无咎名不动相。” “世尊！云何是事名不动相？” “文殊师利！一切法无垢、无所有，清净显曜如虚空无翳，诸罪定相不可得故，是故一切法无咎名不动相。文殊师利！一切法无归处名不动相。” “世尊！云何是事名不动相？” “文殊师利！一切法空无根本故无归处，是故无归处名不动相。文殊师利！一切法无学名不动相。” “世尊！云何是事名不动相。” “文殊师利！一切法性无学，不应学、不应修、不应思、不应念、不应住、不应发、不应行、不应断、不应证、不应语、不应言、不应求、不应说、不应取、 现代汉语译本： ‘这件事被称为不动相吗？’ ‘Manjushri（文殊师利，菩萨名）！一切虚空运行之处、不可思议运行之处、断灭运行之处，没有根本没有差别，因为不可得，所以一切法运行之处名为不动相。Manjushri（文殊师利）！一切法没有因缘名为不动相。’ ‘世尊！什么事被称为不动相？’ ‘Manjushri（文殊师利）！一切法没有依靠、没有住处、没有因缘没有顺从，远离各种因缘，所以一切法没有因缘名为不动相。Manjushri（文殊师利）！一切法不取不舍的相名为不动相。’ ‘世尊！什么事被称为不动相？’ ‘Manjushri（文殊师利）！一切法都归于如、等同于法性，这种法不可取、不可舍，没有祈求没有愿望，各种愿望都已断绝，从根本以来常是寂灭相，等同于虚空，所以不取不舍名为不动相。Manjushri（文殊师利）！一切法没有过失名为不动相。’ ‘世尊！什么事被称为不动相？’ ‘Manjushri（文殊师利）！一切法没有污垢、一无所有，清净显耀如同虚空没有阴翳，各种罪的定相不可得，所以一切法没有过失名为不动相。Manjushri（文殊师利）！一切法没有归宿之处名为不动相。’ ‘世尊！什么事被称为不动相？’ ‘Manjushri（文殊师利）！一切法空无根本，所以没有归宿之处，因此没有归宿之处名为不动相。Manjushri（文殊师利）！一切法无需学习名为不动相。’ ‘世尊！什么事被称为不动相？’ ‘Manjushri（文殊师利）！一切法的自性无需学习，不应该学习、不应该修行、不应该思虑、不应该忆念、不应该安住、不应该发起、不应该运行、不应该断灭、不应该证得、不应该说、不应该言说、不应该祈求、不应该谈论、不应该取舍……’
English
English version: ‘Is this matter called the Immovable Aspect?’ ‘Manjushri (Bodhisattva's name)! All places where emptiness operates, places where the inconceivable operates, places where cessation operates, without root, without difference, because they are unattainable, therefore all places where phenomena operate are called the Immovable Aspect. Manjushri! All phenomena without conditions are called the Immovable Aspect.’ ‘World Honored One! What matter is called the Immovable Aspect?’ ‘Manjushri! All phenomena are without reliance, without dwelling place, without conditions, without compliance, separated from all conditions, therefore all phenomena without conditions are called the Immovable Aspect. Manjushri! All phenomena with the aspect of neither grasping nor abandoning are called the Immovable Aspect.’ ‘World Honored One! What matter is called the Immovable Aspect?’ ‘Manjushri! All phenomena return to Suchness (Tathata), are identical to Dharmata (the nature of Dharma), this Dharma cannot be grasped, cannot be abandoned, without seeking, without wishing, all wishes are cut off, from the very beginning it is always the aspect of tranquil extinction, identical to emptiness, therefore not grasping, not abandoning is called the Immovable Aspect. Manjushri! All phenomena are without fault, called the Immovable Aspect.’ ‘World Honored One! What matter is called the Immovable Aspect?’ ‘Manjushri! All phenomena are without defilement, without anything possessed, pure and radiant like emptiness without clouds, the fixed aspect of all sins is unattainable, therefore all phenomena without fault are called the Immovable Aspect. Manjushri! All phenomena without a place to return to are called the Immovable Aspect.’ ‘World Honored One! What matter is called the Immovable Aspect?’ ‘Manjushri! All phenomena are empty without root, therefore there is no place to return to, therefore without a place to return to is called the Immovable Aspect. Manjushri! All phenomena are without learning, called the Immovable Aspect.’ ‘World Honored One! What matter is called the Immovable Aspect?’ ‘Manjushri! The nature of all phenomena is without learning, should not be learned, should not be cultivated, should not be contemplated, should not be remembered, should not be dwelled in, should not be initiated, should not be practiced, should not be ceased, should not be attained, should not be spoken, should not be uttered, should not be sought, should not be discussed, should not be grasped…’ --------------------------------------------------------------------------------