Chinese
文殊师利答曰：“大姊！欲知有如来、至真、等正觉，名释迦文，今现在说法，演身平等，等奉行道。于姊心中所念云何？岂不从己而生阴种诸入事乎？” 女闻此言，蒙宿德本所积善行，逮法光明，寻即启言：“如是，如是！诚如所云。因吾我身致阴种诸入耳。” “姊意云何？色有所念，有所知乎？” 女答：“不也。” 文殊师利报曰：“姊亦当知，道无所念，无所分别。以是之故，色则平等，道亦平等。吾故说此——汝则为道。姊意云何？痛、想、行、识，为有所念，有所别乎？” 女答：“不也。” 文殊师利报曰：“道亦无念，亦无所分别；痛、想、行、识则亦平等，道亦平等，故说此言——汝则为道。姊意云何？岂可见色处内、若外及中间耶？岂青、赤、黄、白、黑、紫、红，为在某处，某方面乎？” 女答：“不也。” 文殊师利报曰：“道亦无见，无内、无外亦无中间；紫、红之貌，亦无某处、方面之土。色已平等，道则平等，故说此言——汝则为道。姊意云何？痛、想、行、识，岂可见处内、外、中间、五色之貌某方面乎？” 女答：“不也。” 文殊师利报曰：“道亦如是。不处内、外、中间、五色，无彼、无此，亦无方面 现代汉语译本 文殊师利菩萨回答说：‘大姐！想要知道有如来（Tathagata，佛的称号之一）、至真（the ultimate truth）、等正觉（perfectly enlightened），名叫释迦文（Sakyamuni，佛教创始人），现在正在说法，阐述身平等，平等地奉行正道。在你心中所想的是什么呢？难道不是从自身而产生阴（skandha，五蕴）、种（ayatana，十二处）、诸入（dhatu，十八界）这些事物吗？’ 这位女子听了这些话，凭借着过去积累的功德和善行，获得了法的光明，随即说道：‘是的，是的！确实如您所说。是因为有我自身才导致了阴、种、诸入的产生。’ ‘你认为怎么样？色（rupa，物质）是有所念，有所知的吗？’ 女子回答：‘不是的。’ 文殊师利菩萨说道：‘你也应当知道，道（the path）是没有所念，没有分别的。因为这个缘故，色就是平等的，道也是平等的。所以我才说——你就是道。你认为怎么样？痛（vedana，感受）、想（samjna，知觉）、行（samskara，意志）、识（vijnana，意识），是有所念，有所分别的吗？’ 女子回答：‘不是的。’ 文殊师利菩萨说道：‘道也没有念，也没有分别；痛、想、行、识也就是平等的，道也是平等的，所以才说——你就是道。你认为怎么样？难道可以看见色处在内、或者外以及中间吗？难道青、赤、黄、白、黑、紫、红，是在某个地方，某个方面吗？’ 女子回答：‘不是的。’ 文殊师利菩萨说道：‘道也没有见，没有内、没有外也没有中间；紫、红的颜色，也没有某个地方、方面的处所。色已经是平等的，道就是平等的，所以才说——你就是道。你认为怎么样？痛、想、行、识，难道可以看见处在内、外、中间、五色的颜色某个方面吗？’ 女子回答：‘不是的。’ 文殊师利菩萨说道：‘道也是这样。不处在内、外、中间、五色，没有彼、没有此，也没有方面’
English
English version Manjushri (Manjushri, a Bodhisattva representing wisdom) replied, 'Elder sister! If you wish to know that there is a Tathagata (Tathagata, one of the titles of the Buddha), the ultimate truth, perfectly enlightened, named Sakyamuni (Sakyamuni, the founder of Buddhism), who is now expounding the Dharma, elucidating the equality of body, and equally practicing the path. What do you think in your heart? Are not the skandhas (skandha, the five aggregates), ayatanas (ayatana, the twelve sense bases), and dhatus (dhatu, the eighteen elements) born from oneself?' Upon hearing these words, the woman, through the merits and good deeds accumulated from past lives, attained the light of the Dharma and immediately said, 'Yes, yes! It is indeed as you say. It is because of my own self that the skandhas, ayatanas, and dhatus arise.' 'What do you think? Is rupa (rupa, form/matter) something that is thought of or known?' The woman replied, 'No.' Manjushri said, 'You should also know that the path (the path) has no thought and no discrimination. For this reason, rupa is equal, and the path is also equal. That is why I say—you are the path. What do you think? Are vedana (vedana, feeling), samjna (samjna, perception), samskara (samskara, volition), and vijnana (vijnana, consciousness) something that is thought of or distinguished?' The woman replied, 'No.' Manjushri said, 'The path also has no thought and no discrimination; vedana, samjna, samskara, and vijnana are also equal, and the path is also equal, so I say—you are the path. What do you think? Can one see rupa as being inside, outside, or in between? Are blue, red, yellow, white, black, purple, and crimson in a certain place or direction?' The woman replied, 'No.' Manjushri said, 'The path also has no seeing, no inside, no outside, and no middle; the appearance of purple and crimson also has no certain place or direction. Rupa is already equal, and the path is equal, so I say—you are the path. What do you think? Can one see vedana, samjna, samskara, and vijnana as being inside, outside, in between, or in a certain direction of the five colors?' The woman replied, 'No.' Manjushri said, 'The path is also like that. It is not inside, outside, in between, or in the five colors; there is no that, no this, and no direction.' --------------------------------------------------------------------------------
Chinese
也。痛、想、行、识则亦平等，道亦平等，故说此言——汝则为道。五阴若幻、虚伪、颠倒，因从斯生；道亦如幻，假音声耳。幻为平等，五阴平等；幻已平等，道亦平等，故说此言——汝则为道。五阴如梦，无有本末，道亦如梦，本无处所。梦以平等，道亦平等，故说此言——汝则为道。计于五阴，犹如野马，迷惑之业从虚伪兴，道如野马自然之数，亦无有造，亦无报应，是故野马、五阴平等。野马已等，道亦平等，故说此言——汝则为道。五阴镜像，像无所有，道如镜像亦无所有；以是镜像、五阴平等。镜像平等，道亦平等，故说此言——汝则为道。五阴假名而为行耳，道亦假名而为道耳。五阴平等，道亦平等，故说此言——汝则是道。” 文殊师利谓言：“更听！五阴无造，道亦无造；阴无自然，道无自然；阴无所有，道无所生；五阴无常，道晓无常；五阴无安，道解苦义；五阴空无，道晓了空；五阴无我，了无我义则为道矣。诸阴寂然，了澹泊者，则为道也。诸阴无受，无所受义则为道矣。诸阴无住亦无所著，无住、无著则为道矣。诸阴无来亦无有往，无来、无往则为道矣。有五阴者计于圣法，为假音声言曰贤圣，而于道法言为友矣，其所言辞而无言辞。五阴悉无，本皆清净，如来如是悉了本净，得成 现代汉语译本： ‘色（Rūpa，物质、形色）、受（Vedanā，感受）、想（Saṃjñā，知觉）、行（Saṃskāra，意志）、识（Vijñāna，意识）也平等，道也平等，所以说这句话——你就是道。五阴如幻、虚伪、颠倒，因此而生；道也如幻，只是假借音声而已。幻即是平等，五阴即是平等；幻已经平等，道也平等，所以说这句话——你就是道。五阴如梦，没有本末，道也如梦，本来就没有处所。梦即是平等，道也平等，所以说这句话——你就是道。执着于五阴，就像野马（Ganderva，阳焰，海市蜃楼），迷惑之业从虚伪而生，道如野马，是自然之理，既没有造作，也没有报应，因此野马和五阴是平等的。野马已经平等，道也平等，所以说这句话——你就是道。五阴如镜像，镜像本无所有，道也如镜像，本无所有；因为这镜像，五阴是平等的。镜像平等，道也平等，所以说这句话——你就是道。五阴只是假借名相而运行，道也只是假借名相而称为道。五阴平等，道也平等，所以说这句话——你就是道。’ 文殊师利（Mañjuśrī）说：‘再听！五阴没有造作，道也没有造作；阴没有自然，道没有自然；阴没有所有，道没有所生；五阴无常，道明白无常；五阴没有安稳，道理解苦的意义；五阴空无，道明白空性；五阴无我，明白无我的意义就是道了。诸阴寂静，明白淡泊的就是道。诸阴没有领受，明白没有领受的意义就是道。诸阴没有住处也没有执着，没有住处、没有执着就是道。诸阴没有来也没有去，没有来、没有去就是道。拥有五阴的人执着于圣法，用虚假的音声说什么是贤圣，而对于道法说是朋友，他们所说的话语其实没有话语。五阴全部都没有，本来都是清净的，如来（Tathāgata）像这样完全明白本来的清净，才能成就。’
English
English version: 'Form (Rūpa), feeling (Vedanā), perception (Saṃjñā), volition (Saṃskāra), and consciousness (Vijñāna) are also equal, and the path (道, Dao) is also equal, therefore this is said - you are the path. The five aggregates (五阴, Wǔyīn) are like illusions, false and inverted, and from this they arise; the path is also like an illusion, merely a borrowed sound. Illusion is equality, the five aggregates are equality; illusion is already equal, the path is also equal, therefore this is said - you are the path. The five aggregates are like a dream, without beginning or end, the path is also like a dream, originally without a place. Dream is equality, the path is also equality, therefore this is said - you are the path. Clinging to the five aggregates is like a mirage (Ganderva), the karma of delusion arises from falsehood, the path is like a mirage, a natural phenomenon, without creation or retribution, therefore the mirage and the five aggregates are equal. The mirage is already equal, the path is also equal, therefore this is said - you are the path. The five aggregates are like a mirror image, the image has nothing, the path is like a mirror image, also has nothing; because of this mirror image, the five aggregates are equal. The mirror image is equal, the path is also equal, therefore this is said - you are the path. The five aggregates are merely borrowed names for actions, the path is also merely a borrowed name for the path. The five aggregates are equal, the path is also equal, therefore this is said - you are the path.' Mañjuśrī (文殊师利) said: 'Listen again! The five aggregates have no creation, the path has no creation; the aggregates have no nature, the path has no nature; the aggregates have nothing, the path has no arising; the five aggregates are impermanent, the path understands impermanence; the five aggregates have no peace, the path understands the meaning of suffering; the five aggregates are empty, the path understands emptiness; the five aggregates are without self, understanding the meaning of no-self is the path. The aggregates are silent, understanding tranquility is the path. The aggregates have no reception, understanding the meaning of no reception is the path. The aggregates have no dwelling and no attachment, no dwelling and no attachment is the path. The aggregates have no coming and no going, no coming and no going is the path. Those who possess the five aggregates cling to the holy Dharma, using false sounds to say what is virtuous and holy, and call the Dharma of the path a friend, their words are actually without words. The five aggregates are all without, originally all pure, the Tathāgata (如来) completely understands this original purity, and thus attains.' --------------------------------------------------------------------------------
Chinese
正觉，故名曰道。是故五阴本净，道亦本净；道以清净，诸法本净。如今大姊诸阴本净，诸佛世尊道亦本净，一切本净亦复自然，众生五阴本净亦然，故说此言——汝则为道。已了五阴，则便解道为诸佛道。又诸佛者，不离五阴乃成佛道。道不离阴，觉了五阴乃号为佛。 “是故大姊！当作此观：一切众生皆处在道，道亦处在一切众生，道无缘辞。故说此言——汝则为道。彼从吾我而生四种。何谓四种？地、水、火、风也。其地种者，无我、无人、无寿、无命。等于地种，道则平等，本无所受，故谓平等。水种亦等，道亦究竟，本末自然。火种平等，道为究竟，本末无瑕。风种平等，道之本末而无所见。大姊欲知，如地种者，则以此种，如来成道。水、火、风种，如来种者亦复如是，以此得道。晓了地种，水、火、风种，则成为佛，故说此谊——汝则为道。地、水、火、风诸种无想，于此四大能无思想，故曰为道，以是之故说汝是道。 “彼因吾我，便则有眼，耳、鼻、口、身、意亦复如是。其眼则空，了眼自然分别空者，则为道矣。耳、鼻、口、身、意亦复如是，意则为空，解自然空则为道矣。眼以空者不知求色，色自然空则为道矣。耳、鼻、口、身、意亦复如是，意以空者则不识求，诸法无著，法自 现代汉语译本： 真正的觉悟，因此被称为道。所以五阴（色、受、想、行、识，构成个体存在的五种要素）原本就是清净的，道也原本就是清净的；因为道的清净，一切诸法（一切事物和现象）也原本就是清净的。如今，大姊，你的五阴原本就是清净的，诸佛世尊的道也原本就是清净的，一切原本清净的状态也是自然而然的，众生的五阴原本也是清净的，所以才说——你就是道。已经了解了五阴，就能明白道就是诸佛之道。而且，诸佛的成就，离不开五阴才能成就佛道。道不离五阴，觉悟了五阴才能被称为佛。 ‘所以，大姊！应当这样观想：一切众生都处在道中，道也处在一切众生之中，道没有缘由和言辞可以解释。所以才说——你就是道。那从‘吾我’（自我意识）而产生四种要素。什么是四种要素？地、水、火、风。这地种，没有我、没有人、没有寿命、没有命运。对于地种来说，道是平等的，原本没有承受任何东西，所以说是平等。水种也平等，道也究竟圆满，本末自然。火种平等，道也究竟圆满，本末没有瑕疵。风种平等，道的本末都无法看见。大姊，你想知道，像地种这样的，如来（佛的称号）就是凭借这种要素成道的。水、火、风种，如来也是这样凭借这些要素得道的。了解了地种、水、火、风种，就能成为佛，所以才说——你就是道。地、水、火、风这四种要素没有思想，能对这四大要素没有思想，所以称为道，因此才说你就是道。’ ‘那因为‘吾我’，便有了眼，耳、鼻、口、身、意也是这样。这眼是空的，了解眼的自然空性，就是道了。耳、鼻、口、身、意也是这样，意是空的，了解意的自然空性就是道了。眼因为是空的，所以不知道追求，眼的自然空性就是道了。耳、鼻、口、身、意也是这样，意因为是空的，所以不认识追求，对一切法没有执著，法自然...
English
English version: 'True enlightenment, therefore, is called the Dao (the Way). Therefore, the five skandhas (form, feeling, perception, mental formations, and consciousness; the five aggregates that constitute individual existence) are originally pure, and the Dao is also originally pure; because of the purity of the Dao, all dharmas (all things and phenomena) are originally pure. Now, dear sister, your five skandhas are originally pure, the Dao of all Buddhas, World Honored Ones, is also originally pure, all original purity is also natural, and the five skandhas of sentient beings are also originally pure, therefore it is said—you are the Dao. Having understood the five skandhas, one then understands that the Dao is the Dao of all Buddhas. Moreover, the attainment of Buddhahood by all Buddhas cannot be separated from the five skandhas. The Dao is inseparable from the skandhas, and awakening to the five skandhas is called becoming a Buddha.' 'Therefore, dear sister! You should contemplate thus: all sentient beings are situated in the Dao, and the Dao is also situated in all sentient beings; the Dao has no cause or words to explain it. Therefore it is said—you are the Dao. That which arises from 'I' and 'mine' gives rise to four elements. What are the four elements? Earth, water, fire, and wind. The earth element has no self, no person, no lifespan, no destiny. With respect to the earth element, the Dao is equal, originally without receiving anything, therefore it is called equality. The water element is also equal, the Dao is also ultimately complete, the beginning and end are natural. The fire element is equal, the Dao is ultimately complete, the beginning and end are without flaw. The wind element is equal, the beginning and end of the Dao are invisible. Dear sister, if you wish to know, like the earth element, the Tathagata (title of the Buddha) attained the Dao through this element. The water, fire, and wind elements, the Tathagata also attained the Dao through these elements in the same way. Understanding the earth element, water, fire, and wind elements, one becomes a Buddha, therefore it is said—you are the Dao. The earth, water, fire, and wind elements are without thought; being without thought towards these four great elements is called the Dao, therefore it is said that you are the Dao.' 'That which arises from 'I' and 'mine' then has the eye, and so it is with the ear, nose, mouth, body, and mind. The eye is empty; understanding the natural emptiness of the eye is the Dao. So it is with the ear, nose, mouth, body, and mind; the mind is empty; understanding the natural emptiness of the mind is the Dao. Because the eye is empty, it does not know seeking; the natural emptiness of the eye is the Dao. So it is with the ear, nose, mouth, body, and mind; because the mind is empty, it does not recognize seeking; there is no attachment to any dharma, the dharma naturally... --------------------------------------------------------------------------------