Chinese
然空则为道矣。眼不受色，道亦如是。眼无有色，六情亦尔，悉无所受。又计道者则无心法。如是大姊！其眼识界，彼于色界则无所住；眼识、色界，道无所住。耳之识界、鼻之识界、口之识界、身之识界、意之识界，不住法界，道亦不住。心法、识界，道无所受。犹是之故，道与眼识界无有二。耳、鼻、口、身、意识界，道与意识无有二界，故说此言——汝则为道。 “复次，大姊！分别了眼则为道矣。眼本空净，若能解了自然空者，则为道矣。耳、鼻、口、身、意亦复如是，本自然空，觉了分别本净自然空者，则为道矣。眼自然空，则无所染亦无结恨，不见侵欺，除淫、怒、痴，则为道矣。耳、鼻、口、身、意亦复如是，意则自然，其自然者则无所染亦无结恨，不见侵欺，除淫、怒、痴，则为道矣。眼则无主则无吾我，亦无所受；道亦无主则无吾我，亦无所受。耳、鼻、口、身、意亦复如是，则无有主亦无吾我，亦无所受；道亦无主则无吾我，亦无所受。又计眼者，无男子法、无女人法。已解了道，无男、女法，无男、无女则为道矣。耳、鼻、口、身、意亦无男法亦无女法；道亦如是无男、无女。如来觉了眼色无本，了无本者则为道矣。耳、鼻、口、身、意亦复如是，如来觉了意则无本，觉了如是则为道矣 现代汉语译本： 如果空性存在，那么它就是道了。眼睛不接受色尘，道也是如此。眼睛没有色尘，六根（六情）也是这样，完全没有任何接受。如果有人认为道是某种心法，那就错了。像这样，大姊！对于眼识界，它在其中没有任何停留；眼识和**，道也没有任何停留。耳的识界、鼻的识界、口的识界、身的识界、意的识界，不住留在法界，道也不住留在法界。心法、识界，道没有任何接受。正因为如此，道与眼识界没有分别。耳、鼻、口、身、意识界，道与意识没有分别，所以才说——你就是道。 ‘再者，大姊！分别了解眼睛就是道了。眼睛本性空净，如果能够理解其自然空性，那就是道了。耳、鼻、口、身、意也是如此，本性自然空，觉悟并分别其本净自然空性，那就是道了。眼睛自然空，所以没有污染也没有怨恨，不会被侵犯欺骗，去除淫欲、嗔怒、愚痴，那就是道了。耳、鼻、口、身、意也是如此，意念是自然的，其自然之性没有污染也没有怨恨，不会被侵犯欺骗，去除淫欲、嗔怒、愚痴，那就是道了。眼睛没有主宰，没有自我，也没有任何接受；道也没有主宰，没有自我，也没有任何接受。耳、鼻、口、身、意也是如此，没有主宰，没有自我，也没有任何接受；道也没有主宰，没有自我，也没有任何接受。如果有人认为眼睛有男女之分，那就错了。已经理解了道，就没有男女之分，没有男人，没有女人，那就是道了。耳、鼻、口、身、意也没有男法也没有女法；道也是如此，没有男人，没有女人。如来觉悟到眼睛和色尘没有本性，理解到没有本性就是道了。耳、鼻、口、身、意也是如此，如来觉悟到意念没有本性，觉悟到这样就是道了。’
English
English version: If emptiness exists, then it is the Dao (the Way). The eye does not receive form, and the Dao is the same. The eye has no form, and the six senses (six emotions) are also like this, completely without any reception. Furthermore, to consider the Dao as a mental construct is incorrect. Like this, great sister! For the realm of eye-consciousness, it has no abiding place therein; eye-consciousness and **, the Dao has no abiding place. The realm of ear-consciousness, the realm of nose-consciousness, the realm of mouth-consciousness, the realm of body-consciousness, the realm of mind-consciousness, do not abide in the realm of phenomena (Dharmadhatu), and the Dao also does not abide. Mental constructs, realms of consciousness, the Dao has no reception. It is for this reason that the Dao and the realm of eye-consciousness are not two. Ear, nose, mouth, body, mind-consciousness, the Dao and consciousness are not two realms, therefore it is said—you are the Dao. 'Furthermore, great sister! Discriminating and understanding the eye is the Dao. The eye is originally empty and pure, and if one can understand its natural emptiness, then that is the Dao. The ear, nose, mouth, body, and mind are also like this, originally naturally empty, and realizing and discriminating their originally pure and natural emptiness, that is the Dao. The eye is naturally empty, so there is no defilement and no resentment, no being violated or deceived, eliminating lust, anger, and delusion, that is the Dao. The ear, nose, mouth, body, and mind are also like this, the mind is natural, and its naturalness has no defilement and no resentment, no being violated or deceived, eliminating lust, anger, and delusion, that is the Dao. The eye has no master, no self, and no reception; the Dao also has no master, no self, and no reception. The ear, nose, mouth, body, and mind are also like this, having no master, no self, and no reception; the Dao also has no master, no self, and no reception. Furthermore, to consider the eye as having male or female characteristics is incorrect. Having understood the Dao, there is no male or female, no man, no woman, that is the Dao. The ear, nose, mouth, body, and mind also have no male characteristics and no female characteristics; the Dao is also like this, no man, no woman. The Tathagata (Thus Come One) realizes that the eye and form have no inherent nature, and understanding that there is no inherent nature is the Dao. The ear, nose, mouth, body, and mind are also like this, the Tathagata realizes that the mind has no inherent nature, and realizing this is the Dao.' -------------------------------------------------------------------------------- 。故说此言——汝则为道。
Chinese
“复次，大姊！其己身者则无吾我，无我、无人、无寿、无命、无形、无意、无作、无受、无见、无闻、无取、无放、无得、无知；道亦无我、无人、无寿、无命、无男、无女、无身、无造亦无所见，亦复无有色、声、香、味、细滑之识，制一切法乃为道耳。今姊身者，愚朴无智，身为现在，犹如草木、墙壁瓦石，其内地种及外地种；如来则以圣达之慧，了是地种，逮致正觉。故说此言——汝则为道。 “复次，大姊！其心意识诸思想念，心使意者而有此法。无去、无来，身无所至，教无所到，亦无津流，亦无筋脉，亦无骨节、发毛，亦不住脑亦不住髓，亦不住内亦不住外、亦不住中亦无内外；眼亦不住，耳、鼻、口、身、意亦复不住，亦无所住，亦非不住，亦不建立、亦不离立，亦无处所，亦无土地，亦无方面；无色、无见，无授、无受，无使、无教，无余、无著，清净鲜洁则为显耀。其心意识亦无欲着亦无净者，无有尘倚，本际清净。以是之故，亦无欲着、无有净者，则为显耀便无有身。以是之故，亦无欲着、无有净者。如是大姊，阴种诸入，自然为道，道亦自然，晓了分别阴种诸入。设于己身能除阴种诸入事者，则为道矣。所以者何？道无忧戚，无所危害，心了此者即 现代汉语译本：所以才说这样的话——你就是道。 ‘再者，大姊！这自身没有我，没有我、没有人、没有寿命、没有命、没有形体、没有意志、没有作为、没有感受、没有见、没有听、没有取、没有舍、没有得、没有知；道也没有我、没有人、没有寿命、没有命、没有男、没有女、没有身、没有造作也没有所见，也没有色、声、香、味、细滑的意识，制止一切法才是道。现在姊姊的身体，愚笨朴实没有智慧，身体存在于现在，就像草木、墙壁瓦石一样，其内在的种子和外在的种子；如来以圣达的智慧，了解这些地种，达到正觉。所以才说这样的话——你就是道。 ‘再者，大姊！那心意识的各种思想念头，心使意动才有这些法。没有去、没有来，身无所至，教无所到，也没有津流，也没有筋脉，也没有骨节、发毛，也不住在脑也不住在髓，也不住在内也不住在外、也不住在中间也没有内外；眼也不住，耳、鼻、口、身、意也不住，也没有所住，也不是不住，也不建立、也不离立，也没有处所，也没有土地，也没有方面；没有色、没有见，没有授、没有受，没有使、没有教，没有剩余、没有执着，清净鲜洁就是显耀。那心意识也没有欲着也没有净者，没有尘埃依附，本来清净。因为这个缘故，也没有欲着、没有净者，就是显耀便没有身。因为这个缘故，也没有欲着、没有净者。像这样大姊，阴种（蕴）、诸入（处），自然就是道，道也自然，晓了分别阴种（蕴）、诸入（处）。如果对于自身能够去除阴种（蕴）、诸入（处）的事，那就是道了。为什么呢？道没有忧愁，没有所危害，心里明白这些就是。’
English
English version: Therefore, it is said – you are the Dao (the Way). ‘Furthermore, elder sister! This self has no 'I', no 'I', no person, no lifespan, no life, no form, no intention, no action, no reception, no seeing, no hearing, no grasping, no releasing, no obtaining, no knowing; the Dao (the Way) also has no 'I', no person, no lifespan, no life, no male, no female, no body, no creation, nor is there anything seen, nor is there any perception of color, sound, smell, taste, or smoothness. Restraining all dharmas is the Dao (the Way). Now, elder sister's body is foolish, simple, and without wisdom. The body exists in the present, like grass, trees, walls, tiles, and stones, both internal and external seeds; the Tathagata (如来) then, with the wisdom of a sage, understands these earth seeds and attains perfect enlightenment. Therefore, it is said – you are the Dao (the Way).’ ‘Furthermore, elder sister! The various thoughts and ideas of the mind, consciousness, and intellect, the mind causing intention, then there are these dharmas. There is no going, no coming, the body arrives nowhere, the teachings reach nowhere, there is no flow, no veins, no bones, no hair, it does not dwell in the brain, nor does it dwell in the marrow, it does not dwell within, nor does it dwell without, nor does it dwell in the middle, nor is there within or without; the eye does not dwell, nor do the ear, nose, mouth, body, or mind dwell, there is no dwelling, nor is there non-dwelling, neither establishing nor separating from establishing, there is no place, no land, no direction; no color, no seeing, no giving, no receiving, no causing, no teaching, no remainder, no attachment, pure and bright is illumination. The mind, consciousness, and intellect have neither desire nor purity, no dust clings to them, originally pure. Because of this, there is neither desire nor purity, which is illumination, then there is no body. Because of this, there is neither desire nor purity. Like this, elder sister, the skandha seeds (阴种), the entrances (诸入), are naturally the Dao (the Way), the Dao (the Way) is also natural, understanding and distinguishing the skandha seeds (阴种), the entrances (诸入). If one can remove the matters of the skandha seeds (阴种) and the entrances (诸入) from oneself, then that is the Dao (the Way). Why? The Dao (the Way) has no sorrow, no harm, understanding this in the mind is.’ --------------------------------------------------------------------------------
Chinese
便是道；觉了诸法一切平等，则为道矣。” 文殊师利于游观园说此语时，虚空中五百天子皆发无上正真道意；男女大小随逐上金光首者，于彼众中有二百人发大道意，六十天与人远尘离垢诸法眼净。 尔时，上金光首欢喜悦豫五体投地，稽首文殊师利足下，归命佛法及与圣众，净修梵行奉持五戒，其心质直乃发无上正真道意，口宣斯言：“从仁之教。文殊师利愍伤一切众生之类，不断佛教。其有人发大道意者，亦当如是。道所建立兴设法施，开化黎庶，又说经法，当为洗除恶秽罪业使得清净，一切诸法乃能寂然而悉澹泊。随顺思惟本悉无异，自依贪身为颠倒事，不了平等而习淫色，欲从身出，众生因欲便有尘劳。 “文殊师利！犹如今者，诸法、非法一切本净，迷惑致令从因缘会而有贪欲。我则能成，合集诸法，立于无上正真之道。所以者何？一切尘欲从其思想因虚伪起，已能晓了知虚伪者，则能蠲除虚伪之事。又闻文殊师利说谊，分别所趣尘欲之事，犹如云雾自然无实。欲如㷿电，即寻消化。欲者如风，察于本末而无所倚。欲如虚空，度一切界。欲如水泡，不得久立。欲如鬼变于其中间不正之念。欲如热病，恍惚妄语。欲而无实，从缘想兴。欲如系缚，计吾我故。欲无有形，计着身故。欲如客 现代汉语译本：‘这就是道；觉悟到一切诸法都是平等的，那就是道了。’ 当文殊师利（Manjushri，智慧的象征）在游观园说这些话时，虚空中五百位天子都发起了无上正真道意（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）；男女老少跟随上金光首（Shang Jin Guang Shou，人名）的，在那大众中有二百人发起了大道意，六十位天人和人远离尘垢，得到了清净的诸法眼。 这时，上金光首欢喜踊跃，五体投地，顶礼文殊师利的足下，归依佛法以及圣众，清净地修习梵行（Brahmacharya，清净的行为），奉持五戒（Panca-sila，不杀生、不偷盗、不邪淫、不妄语、不饮酒），他的心正直，于是发起了无上正真道意，口中宣说这些话：‘遵从您的教诲。文殊师利怜悯一切众生，不断绝佛教。如果有人发起大道意，也应当像这样。道所建立的，兴办法施，开化百姓，又宣说经法，应当为他们洗除恶秽罪业，使他们得到清净，一切诸法才能寂然而且淡泊。随顺思惟，本来没有什么差异，自己依附贪身是颠倒的事，不了解平等而习以为常，欲望从身中产生，众生因为欲望便有尘劳。 ‘文殊师利！就像现在这样，诸法、非法一切本来清净，迷惑导致从因缘和合而有贪欲。我便能成就，集合诸法，立于无上正真之道。为什么呢？一切尘欲从思想因虚伪而起，已经能够晓了知道虚伪的，就能去除虚伪的事。又听闻文殊师利所说的真义，分别所趋向的尘欲之事，犹如云雾自然没有真实。欲望如闪电，立刻消散。欲望如风，考察它的本末而无所依靠。欲望如虚空，度量一切界限。欲望如水泡，不能长久存在。欲望如鬼变，在其中间产生不正的念头。欲望如热病，产生恍惚的妄语。欲望没有真实，从因缘想念而兴起。欲望如系缚，因为计较吾我。欲望没有形状，因为执着于身体。欲望如客人’
English
English version: 'This is the path; realizing that all dharmas are equal is the path.' When Manjushri (symbol of wisdom) spoke these words in the Pleasure Garden, five hundred devas (heavenly beings) in the sky all generated the mind of Anuttara-samyak-sambodhi-citta (unsurpassed, right, and perfect enlightenment); among the men and women, young and old, who followed Shang Jin Guang Shou (name of a person), two hundred people generated the mind of the Great Path, and sixty devas and humans were freed from defilement, and their Dharma eyes became pure. At that time, Shang Jin Guang Shou rejoiced and prostrated himself, touching the feet of Manjushri with his five limbs, taking refuge in the Buddha, the Dharma, and the Sangha (holy community), purely practicing Brahmacharya (pure conduct), upholding the Five Precepts (Panca-sila, not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants), his heart was upright, and he generated the mind of Anuttara-samyak-sambodhi-citta, proclaiming these words: 'Following your teachings. Manjushri has compassion for all sentient beings, and does not cut off the Buddha's teachings. If someone generates the mind of the Great Path, they should also be like this. What the Path establishes is to initiate Dharma giving, enlighten the people, and also expound the sutras, which should wash away their evil and defiled karma, so that they may attain purity, and all dharmas may be silent and tranquil. Following thoughts, there is originally no difference, but relying on the greedy body is a reversed matter, not understanding equality and becoming accustomed to it, desire arises from the body, and sentient beings have afflictions because of desire. 'Manjushri! Just as it is now, all dharmas, non-dharmas, are originally pure, but delusion causes greed to arise from the assembly of conditions. I can then accomplish, gather all dharmas, and establish myself on the unsurpassed, right, and perfect path. Why? All defiled desires arise from thoughts due to falsehood, and having understood falsehood, one can eliminate false matters. Also, having heard the true meaning spoken by Manjushri, distinguishing the matters of defiled desires to which one is inclined, is like clouds and mist, naturally without reality. Desire is like lightning, which quickly dissipates. Desire is like wind, examining its origin and end and having nothing to rely on. Desire is like empty space, measuring all boundaries. Desire is like a water bubble, unable to stand for long. Desire is like a ghost transformation, producing incorrect thoughts in between. Desire is like a fever, producing delirious and false words. Desire has no reality, arising from conditioned thoughts. Desire is like bondage, because of calculating self and other. Desire has no form, because of attachment to the body. Desire is like a guest.' --------------------------------------------------------------------------------