T08n0232_文殊師利所說摩訶般若波羅蜜經
大正藏第 08 冊 No. 0232 文殊師利所說摩訶般若波羅蜜經
No. 232 [Nos. 220(7), 233]
文殊師利所說摩訶般若波羅蜜經卷上
梁扶南國三藏曼陀羅仙譯
如是我聞：
一時佛在舍衛國祇樹給孤獨園，與大比丘僧滿足千人；菩薩摩訶薩十千人俱，以大莊嚴而自莊嚴，皆悉已住不退轉地，其名曰彌勒菩薩、文殊師利菩薩、無礙辯菩薩、不捨擔菩薩，與如是等大菩薩俱。文殊師利童真菩薩摩訶薩，明相現時，從其住處來詣佛所，在外而立。
爾時尊者舍利弗、富樓那彌多羅尼子、大目犍連、摩訶迦葉、摩訶迦旃延、摩訶拘絺羅，如是等諸大聲聞，各從住處俱詣佛所，在外而立。
佛知眾會皆悉集已，爾時如來從住處出，敷座而坐。告舍利弗：「汝今何故，于晨朝時在門外立？」舍利弗白佛言：「世尊！文殊師利童真菩薩先已至此，住門外立。我實於後晚來到耳。」
爾時世尊問文殊師利：「汝實先來到此住處，欲見如來耶？」文殊師利即白佛言：「如是，世尊！我實來此欲見如來。何以故？我樂正觀利益眾生。我觀如來如如相不異相，不動相不作相，無生相無滅相，不有相不無相，不在方不離方，非三世非不三世，
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在舍衛國祇樹給孤獨園，與一千位大比丘僧人在一起；還有一萬位菩薩摩訶薩（偉大的菩薩）也一同在場，他們以盛大的莊嚴來裝飾自己，都已安住于不退轉的境界。他們的名字是彌勒菩薩（Maitreya Bodhisattva）、文殊師利菩薩（Manjushri Bodhisattva）、無礙辯菩薩（Unimpeded Eloquence Bodhisattva）、不捨擔菩薩（Not Abandoning Burden Bodhisattva），以及其他諸如此類的大菩薩。文殊師利童真菩薩摩訶薩，在黎明時分，從他的住所來到佛陀所在之處，站在外面。 那時，尊者舍利弗（Sariputra）、富樓那彌多羅尼子（Purna Maitrayaniputra）、大目犍連（Mahamaudgalyayana）、摩訶迦葉（Mahakasyapa）、摩訶迦旃延（Mahakatyayana）、摩訶拘絺羅（Mahakusthila）等大聲聞，也各自從住所來到佛陀所在之處，站在外面。 佛陀知道大眾都已聚集完畢，這時如來從住所出來，鋪好座位坐下。他告訴舍利弗：『你為何在早晨時分站在門外？』舍利弗回答佛陀說：『世尊！文殊師利童真菩薩先已來到這裡，站在門外。我實際上是後來才到的。』 這時，世尊問文殊師利：『你確實先來到這裡，想要見如來嗎？』文殊師利立即回答佛陀說：『是的，世尊！我確實來這裡想要見如來。為什麼呢？因為我樂於正確地觀察，以利益眾生。我觀察如來，如如相（tathata, 真如）與不異相，不動相與不作相，無生相與無滅相，不有相與不無相，不在方與不離方，非三世（過去、現在、未來）與非不三世。
【English Translation】 English version Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti, together with a great assembly of one thousand Bhikshus (monks); and ten thousand Bodhisattva Mahasattvas (great Bodhisattvas) were also present, adorning themselves with great splendor, all of whom had attained the stage of non-retrogression. Their names were Maitreya Bodhisattva, Manjushri Bodhisattva, Unimpeded Eloquence Bodhisattva, Not Abandoning Burden Bodhisattva, and other such great Bodhisattvas. Manjushri, the youthful Bodhisattva Mahasattva, at the break of dawn, came from his dwelling to where the Buddha was, and stood outside. At that time, the venerable Sariputra, Purna Maitrayaniputra, Mahamaudgalyayana, Mahakasyapa, Mahakatyayana, Mahakusthila, and other such great Sravakas (disciples), each came from their dwellings to where the Buddha was, and stood outside. The Buddha, knowing that the assembly had gathered, then came out from his dwelling, arranged his seat, and sat down. He said to Sariputra, 'Why are you standing outside the gate in the morning?' Sariputra replied to the Buddha, 'World Honored One! Manjushri, the youthful Bodhisattva, arrived here first and stood outside the gate. I actually arrived later.' Then, the World Honored One asked Manjushri, 'Did you indeed come here first, desiring to see the Tathagata?' Manjushri immediately replied to the Buddha, 'Yes, World Honored One! I indeed came here desiring to see the Tathagata. Why? Because I delight in correct observation for the benefit of all beings. I observe the Tathagata as the suchness (tathata) and non-different, the unmoving and non-acting, the unborn and un-extinguished, the neither existent nor non-existent, the neither within nor without direction, the neither three times (past, present, future) nor not three times.'
非二相非不二相，非垢相非凈相。以如是等，正觀如來利益眾生。」佛告文殊師利：「若能如是見於如來，心無所取亦無不取，非積聚非不積聚。」
爾時舍利弗語文殊師利言：「若能如是，如汝所說見如來者，甚為希有。為一切眾生故見於如來，而心不取眾生之相；化一切眾生向于涅槃，而亦不取向涅槃相；為一切眾生髮大莊嚴，而心不見莊嚴之相。」
爾時文殊師利童真菩薩摩訶薩語舍利弗言：「如是，如是！如汝所說。雖為一切眾生髮大莊嚴心，恒不見有眾生相；為一切眾生髮大莊嚴，而眾生趣亦不增不減。假使一佛住世，若一劫若過一劫，如此一佛世界，復有無量無邊恒河沙諸佛，如是一一佛，若一劫若過一劫，晝夜說法心無暫息，各各度于無量恒河沙眾生皆入涅槃，而眾生界亦不增不減。乃至十方諸佛世界亦復如是，一一諸佛說法教化，各度無量恒河沙眾生皆入涅槃，于眾生界亦不增不減。何以故？眾生定相不可得故。是故眾生界不增不減。」
舍利弗復語文殊師利言：「若眾生界不增不減，何故菩薩為諸眾生，求阿耨多羅三藐三菩提，常行說法？」文殊師利言：「若諸眾生悉空相者，亦無菩薩求阿耨多羅三藐三菩提，亦無眾生而為說法。何以故？我說法中無有一法當可得故。」
【現代漢語翻譯】 現代漢語譯本：'不是二元對立的相，也不是非二元對立的相，不是污垢的相，也不是清凈的相。像這樣，正確地觀察如來，利益眾生。'佛告訴文殊師利：'如果能夠這樣看待如來，心中既不執取也不不執取，既不是積聚也不是不積聚。' 當時，舍利弗對文殊師利說：'如果能夠像你所說的那樣看待如來，那真是非常稀有。爲了所有眾生而看待如來，心中卻不執取眾生的相；引導所有眾生走向涅槃（Nirvana，佛教的最高境界），卻也不執取走向涅槃的相；爲了所有眾生髮起偉大的莊嚴，心中卻不見莊嚴的相。' 當時，文殊師利童真菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）對舍利弗說：'是的，是的！就像你所說的那樣。雖然爲了所有眾生髮起偉大的莊嚴心，卻始終不見有眾生的相；爲了所有眾生髮起偉大的莊嚴，而眾生所去的方向也不會增加也不會減少。假設一尊佛住世，無論是一個劫（kalpa，佛教的時間單位）還是超過一個劫，像這樣的一個佛世界，又有無量無邊的恒河沙（Ganges sand，極多的數量）諸佛，像這樣每一尊佛，無論是一個劫還是超過一個劫，日夜說法，心中沒有片刻的停息，各自度化無量恒河沙的眾生都進入涅槃，而眾生界也不會增加也不會減少。乃至十方諸佛世界也是這樣，每一尊佛說法教化，各自度化無量恒河沙的眾生都進入涅槃，對於眾生界也不會增加也不會減少。為什麼呢？因為眾生的固定相是不可得的。所以眾生界不會增加也不會減少。' 舍利弗又對文殊師利說：'如果眾生界不增加也不減少，為什麼菩薩爲了眾生，求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），常常說法呢？'文殊師利說：'如果所有眾生都是空相，也就沒有菩薩求阿耨多羅三藐三菩提，也沒有眾生而為說法。為什麼呢？因為我所說的法中沒有一法是可以得到的。'
【English Translation】 English version: 'It is neither a dualistic aspect nor a non-dualistic aspect, neither a defiled aspect nor a pure aspect. In this way, correctly contemplate the Tathagata (如來, Thus Come One), benefiting sentient beings.' The Buddha told Manjushri (文殊師利): 'If one can see the Tathagata in this way, the mind neither grasps nor does not grasp, neither accumulates nor does not accumulate.' At that time, Shariputra (舍利弗) said to Manjushri: 'If one can see the Tathagata as you have described, it is truly rare. For the sake of all sentient beings, one sees the Tathagata, yet the mind does not grasp the aspect of sentient beings; guiding all sentient beings towards Nirvana (涅槃), yet not grasping the aspect of going towards Nirvana; for the sake of all sentient beings, one initiates great adornment, yet the mind does not see the aspect of adornment.' At that time, Manjushri, the Bodhisattva Mahasattva (菩薩摩訶薩, great bodhisattva), said to Shariputra: 'Yes, yes! It is as you have said. Although one initiates the mind of great adornment for all sentient beings, one never sees the aspect of sentient beings; for all sentient beings, one initiates great adornment, yet the direction in which sentient beings go neither increases nor decreases. Suppose one Buddha dwells in the world, whether for one kalpa (劫, eon) or more than one kalpa, in such a Buddha-world, there are countless Buddhas like the sands of the Ganges (恒河沙), each of these Buddhas, whether for one kalpa or more than one kalpa, day and night teaches the Dharma without a moment's rest, each liberating countless sentient beings like the sands of the Ganges, all entering Nirvana, yet the realm of sentient beings neither increases nor decreases. Even the Buddha-worlds in the ten directions are the same, each Buddha teaching and transforming, each liberating countless sentient beings like the sands of the Ganges, all entering Nirvana, yet the realm of sentient beings neither increases nor decreases. Why is this so? Because the fixed aspect of sentient beings is unattainable. Therefore, the realm of sentient beings neither increases nor decreases.' Shariputra again said to Manjushri: 'If the realm of sentient beings neither increases nor decreases, why do Bodhisattvas, for the sake of sentient beings, seek Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) and constantly teach the Dharma?' Manjushri said: 'If all sentient beings were of an empty aspect, there would be no Bodhisattva seeking Anuttara-samyak-sambodhi, nor would there be sentient beings for whom the Dharma is taught. Why is this so? Because in the Dharma I teach, there is not a single Dharma that can be attained.'
爾時佛告文殊師利：「若無眾生，云何說有眾生及眾生界？」文殊師利言：「眾生界相，如諸佛界。」
又問：「眾生界者是有量耶？」答曰：「眾生界量，如佛界量。」
佛又問：「眾生界量，有處所不？」答曰：「眾生界量，不可思議。」
又問：「眾生界相，為有住不？」答曰：「眾生無住，猶如空住。」
佛告文殊師利：「如是修般若波羅蜜時，當云何住般若波羅蜜？」文殊師利言：「以不住法為住般若波羅蜜。」
佛復問文殊師利：「云何不住法名住般若波羅蜜？」文殊師利言：「以無住相，即住般若波羅蜜。」
佛復告文殊師利：「如是住般若波羅蜜時，是諸善根，云何增長？云何損減？」
文殊師利言：「若能如是住般若波羅蜜，于諸善根無增無減，於一切法亦無增無減。是般若波羅蜜性相亦無增無減。世尊！如是修般若波羅蜜則不捨凡夫法，亦不取賢聖法。何以故？般若波羅蜜不見有法可取可舍，如是修般若波羅蜜，亦不見涅槃可樂、生死可厭。何以故？不見生死，況復厭離；不見涅槃，何況樂著。如是修般若波羅蜜，不見垢惱可舍，亦不見功德可取，於一切法心無增減。何以故？不見法界有增減故。世尊！若能如是，是名修般若波羅蜜。世尊！不見
【現代漢語翻譯】 現代漢語譯本 那時，佛陀告訴文殊師利（Manjusri，菩薩名）說：『如果沒有眾生，又怎麼能說有眾生以及眾生界呢？』文殊師利回答說：『眾生界的相狀，就像諸佛的境界一樣。』 佛陀又問：『眾生界是有數量的嗎？』文殊師利回答說：『眾生界的數量，就像佛界的數量一樣。』 佛陀又問：『眾生界的數量，有確定的處所嗎？』文殊師利回答說：『眾生界的數量，是不可思議的。』 佛陀又問：『眾生界的相狀，是有所停留的嗎？』文殊師利回答說：『眾生沒有停留，就像虛空一樣。』 佛陀告訴文殊師利說：『像這樣修習般若波羅蜜（Prajnaparamita，智慧到彼岸）時，應當如何安住于般若波羅蜜呢？』文殊師利回答說：『以不住于任何法為安住于般若波羅蜜。』 佛陀又問文殊師利：『為什麼不住于任何法稱為安住于般若波羅蜜呢？』文殊師利回答說：『以無所住的相狀，就是安住于般若波羅蜜。』 佛陀又告訴文殊師利說：『像這樣安住于般若波羅蜜時，這些善根，是如何增長？又是如何損減的呢？』 文殊師利回答說：『如果能夠像這樣安住于般若波羅蜜，對於各種善根就沒有增長也沒有損減，對於一切法也沒有增長也沒有損減。這般若波羅蜜的自性相狀也沒有增長也沒有損減。世尊！像這樣修習般若波羅蜜，就不會捨棄凡夫的法，也不會執取賢聖的法。為什麼呢？因為般若波羅蜜不見有任何法可以執取或捨棄。像這樣修習般若波羅蜜，也不會覺得涅槃（Nirvana，寂滅）是可喜樂的，生死是可厭惡的。為什麼呢？因為不見有生死，又怎麼會厭離；不見有涅槃，又怎麼會執著。像這樣修習般若波羅蜜，不見有垢染煩惱可以捨棄，也不見有功德可以執取，對於一切法心無增減。為什麼呢？因為不見法界有增減的緣故。世尊！如果能夠這樣，就稱為修習般若波羅蜜。世尊！不見』
【English Translation】 English version At that time, the Buddha said to Manjusri (a Bodhisattva): 'If there are no sentient beings, how can one speak of sentient beings and the realm of sentient beings?' Manjusri replied: 'The characteristics of the realm of sentient beings are like the realms of all Buddhas.' The Buddha further asked: 'Is the realm of sentient beings measurable?' Manjusri replied: 'The measure of the realm of sentient beings is like the measure of the Buddha's realm.' The Buddha further asked: 'Does the measure of the realm of sentient beings have a fixed location?' Manjusri replied: 'The measure of the realm of sentient beings is inconceivable.' The Buddha further asked: 'Do the characteristics of the realm of sentient beings have a dwelling place?' Manjusri replied: 'Sentient beings have no dwelling place, just like the dwelling of emptiness.' The Buddha said to Manjusri: 'When practicing Prajnaparamita (Perfection of Wisdom) in this way, how should one abide in Prajnaparamita?' Manjusri replied: 'By not abiding in any dharma, one abides in Prajnaparamita.' The Buddha further asked Manjusri: 'Why is not abiding in any dharma called abiding in Prajnaparamita?' Manjusri replied: 'By the characteristic of non-abiding, one abides in Prajnaparamita.' The Buddha further said to Manjusri: 'When abiding in Prajnaparamita in this way, how do these roots of goodness increase? How do they decrease?' Manjusri replied: 'If one can abide in Prajnaparamita in this way, there is neither increase nor decrease in any roots of goodness, and there is neither increase nor decrease in all dharmas. The nature and characteristics of this Prajnaparamita also have neither increase nor decrease. World Honored One! Practicing Prajnaparamita in this way, one neither abandons the dharmas of ordinary beings nor grasps the dharmas of the wise and holy. Why? Because Prajnaparamita does not see any dharma that can be grasped or abandoned. Practicing Prajnaparamita in this way, one also does not find Nirvana (liberation) to be desirable or Samsara (cycle of birth and death) to be repulsive. Why? Because one does not see Samsara, how can one be averse to it; one does not see Nirvana, how can one be attached to it. Practicing Prajnaparamita in this way, one does not see defilements to be abandoned, nor does one see merits to be grasped, and one's mind has no increase or decrease in all dharmas. Why? Because one does not see any increase or decrease in the realm of dharma. World Honored One! If one can do this, it is called practicing Prajnaparamita. World Honored One! Not seeing'
諸法有生有滅，是修般若波羅蜜。世尊！不見諸法有增有減，是修般若波羅蜜。世尊！心無悕取，不見法相有可求者，是修般若波羅蜜。世尊！不見好醜，不生高下，不作取捨。何以故？法無好醜，離諸相故；法無高下，等法性故；法無取捨，住實際故。是修般若波羅蜜。」
佛告文殊師利：「是諸佛法得不勝乎？」文殊師利言：「我不見諸法有勝如相。如來自覺一切法空，是可證知。」佛告文殊師利：「如是，如是！如來正覺自證空法。」
文殊師利白佛言：「世尊！是空法中，當有勝如而可得耶？」佛言：「善哉，善哉！文殊師利！如汝所說，是真法乎？」佛復謂文殊師利言：「阿耨多羅是名佛法不？」
文殊師利言：「如佛所說，阿耨多羅是名佛法。何以故？無法可得名阿耨多羅。」文殊師利言：「如是修般若波羅蜜，不名法器，非化凡夫法，亦非佛法非增長法，是修般若波羅蜜。複次，世尊！修般若波羅蜜時，不見有法可分別思惟。」
佛告文殊師利：「汝于佛法不思惟耶？」
文殊師利言：「不也，世尊！如我思惟，不見佛法，亦不可分別是凡夫法、是聲聞法、是辟支佛法，如是名為無上佛法。複次，修般若波羅蜜時，不見凡夫相、不見佛法相、不見諸法有決定相，是為修
【現代漢語翻譯】 現代漢語譯本 『諸法有生有滅』，這是在修習般若波羅蜜（paramita，意為「到彼岸」）。世尊！『不見諸法有增有減』，這是在修習般若波羅蜜。世尊！『心中沒有希求，不見法相有任何可以追求的』，這是在修習般若波羅蜜。世尊！『不見好醜，不生高下，不作取捨』。為什麼呢？因為法無好醜，是遠離一切相的緣故；法無高下，是平等法性的緣故；法無取捨，是安住于實際的緣故。這才是修習般若波羅蜜。」 佛告訴文殊師利（Manjusri，菩薩名）：「這些佛法難道不是最殊勝的嗎？」文殊師利說：「我沒有見到諸法有殊勝的相。如來（Tathagata，佛的稱號）自己覺悟到一切法空，這是可以證知的。」佛告訴文殊師利：「是這樣的，是這樣的！如來真正覺悟到自己證得的空法。」 文殊師利對佛說：「世尊！在這空法中，難道還有殊勝可以獲得嗎？」佛說：「好啊，好啊！文殊師利！正如你所說，這是真正的法嗎？」佛又對文殊師利說：「阿耨多羅（anuttara，無上）是佛法嗎？」 文殊師利說：「正如佛所說，阿耨多羅是佛法。為什麼呢？因為沒有法可以獲得，才稱為阿耨多羅。」文殊師利說：「這樣修習般若波羅蜜，不稱為法器，不是教化凡夫的法，也不是佛法，不是增長法，這才是修習般若波羅蜜。再次，世尊！修習般若波羅蜜時，不見有法可以分別思惟。」 佛告訴文殊師利：「你對於佛法不思惟嗎？」 文殊師利說：「不是的，世尊！如我所思惟，不見佛法，也不可分別這是凡夫法、這是聲聞法、這是辟支佛法，這樣才稱為無上佛法。再次，修習般若波羅蜜時，不見凡夫相、不見佛法相、不見諸法有決定相，這才是修習般若波羅蜜。」
【English Translation】 English version 'All dharmas (phenomena) have arising and ceasing,' this is practicing Prajna Paramita (perfection of wisdom). World Honored One! 'Not seeing that dharmas have increase or decrease,' this is practicing Prajna Paramita. World Honored One! 'The mind has no desire, and does not see any dharma aspect as something to be sought,' this is practicing Prajna Paramita. World Honored One! 'Not seeing good or bad, not giving rise to high or low, not making taking or rejecting.' Why? Because dharmas have no good or bad, they are apart from all aspects; dharmas have no high or low, they are of equal dharma nature; dharmas have no taking or rejecting, they abide in the actual reality. This is practicing Prajna Paramita.」 The Buddha said to Manjusri (a Bodhisattva): 「Are these Buddha dharmas not the most supreme?」 Manjusri said: 「I do not see that dharmas have a supreme aspect. The Tathagata (the Buddha) himself realizes that all dharmas are empty, this can be known.」 The Buddha said to Manjusri: 「It is so, it is so! The Tathagata truly realizes the empty dharma that he himself has attained.」 Manjusri said to the Buddha: 「World Honored One! In this empty dharma, is there any supremacy that can be obtained?」 The Buddha said: 「Excellent, excellent! Manjusri! As you have said, is this the true dharma?」 The Buddha again said to Manjusri: 「Is Anuttara (supreme) called Buddha dharma?」 Manjusri said: 「As the Buddha has said, Anuttara is called Buddha dharma. Why? Because there is no dharma that can be obtained, therefore it is called Anuttara.」 Manjusri said: 「Practicing Prajna Paramita in this way is not called a vessel of dharma, it is not a dharma for transforming ordinary beings, nor is it Buddha dharma, nor is it a dharma of growth, this is practicing Prajna Paramita. Furthermore, World Honored One! When practicing Prajna Paramita, one does not see any dharma that can be distinguished and contemplated.」 The Buddha said to Manjusri: 「Do you not contemplate the Buddha dharma?」 Manjusri said: 「No, World Honored One! As I contemplate, I do not see Buddha dharma, nor can I distinguish whether it is the dharma of ordinary beings, the dharma of Sravakas (hearers), or the dharma of Pratyekabuddhas (solitary realizers), thus it is called the unsurpassed Buddha dharma. Furthermore, when practicing Prajna Paramita, one does not see the aspect of ordinary beings, does not see the aspect of Buddha dharma, does not see that dharmas have a definite aspect, this is practicing Prajna Paramita.」
般若波羅蜜。複次，修般若波羅蜜時，不見欲界、不見色界、不見無色界、不見寂滅界。何以故？不見有法是盡滅相，是修般若波羅蜜。複次，修般若波羅蜜時，不見作恩者、不見報恩者，思惟二相心無分別，是修般若波羅蜜。複次，修般若波羅蜜時，不見是佛法可取，不見是凡夫法可舍，是修般若波羅蜜。複次，修般若波羅蜜時，不見凡夫法可滅，亦不見佛法而心證知，是修般若波羅蜜。」
佛告文殊師利：「善哉，善哉！汝能如是善說甚深般若波羅蜜相，是諸菩薩摩訶薩所學法印，乃至聲聞緣覺學無學人，亦當不離是印而修道果。」
佛告文殊師利：「若人得聞是法，不驚不畏者，不從千佛所種諸善根，乃至百千萬億佛所久植德本，乃能於是甚深般若波羅蜜不驚不怖。」
文殊師利白佛言：「世尊！我今更說般若波羅蜜義。」佛言：「便說。」
「世尊！修般若波羅蜜時，不見法是應住是不應住，亦不見境界可取捨相。何以故？如諸如來不見一切法境界相故，乃至不見諸佛境界，況取聲聞、緣覺、凡夫境界。不取思議相亦不取不思議相，不見諸法有若干相，自證空法不可思議。如是菩薩摩訶薩，皆已供養無量百千萬億諸佛種諸善根，乃能於是甚深般若波羅蜜不驚不怖。複次，修般若波羅
【現代漢語翻譯】 現代漢語譯本 關於般若波羅蜜（Prajnaparamita，智慧的完美）。進一步說，當修習般若波羅蜜時，不應執著于欲界（Kamadhatu，慾望的領域），不應執著於色界（Rupadhatu，物質的領域），不應執著于無色界（Arupadhatu，非物質的領域），不應執著于寂滅界（Nirvana，涅槃的境界）。為什麼呢？因為不應認為有任何法是終將滅盡的，這才是修習般若波羅蜜。進一步說，當修習般若波羅蜜時，不應執著于施恩者，不應執著于報恩者，應以無分別的心思惟這兩種現象，這才是修習般若波羅蜜。進一步說，當修習般若波羅蜜時，不應認為佛法是可取的，不應認為凡夫法是可舍的，這才是修習般若波羅蜜。進一步說，當修習般若波羅蜜時，不應認為凡夫法是可以滅除的，也不應認為佛法是需要通過心來證知的，這才是修習般若波羅蜜。 佛陀告訴文殊師利（Manjusri，智慧的菩薩）說：『太好了，太好了！你能夠如此善巧地闡述甚深般若波羅蜜的真諦，這是諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）所學習的法印，乃至聲聞（Sravaka，聽聞佛法者）、緣覺（Pratyekabuddha，獨自覺悟者）等有學和無學之人，也應當不離此印而修習道果。』 佛陀告訴文殊師利說：『如果有人聽聞此法，而不感到驚恐畏懼，那不是隻在千佛那裡種下善根，而是要在百千萬億佛那裡長期積累功德，才能對這甚深般若波羅蜜不驚不怖。』 文殊師利對佛陀說：『世尊！我現在再來說說般若波羅蜜的含義。』佛陀說：『請說吧。』 『世尊！當修習般若波羅蜜時，不應認為法是應該安住或不應該安住的，也不應認為境界是可取或可舍的。為什麼呢？因為諸如來（Tathagata，佛的稱號）不執著於一切法的境界相，乃至不執著于諸佛的境界，更何況執著于聲聞、緣覺、凡夫的境界呢？不執著于可思議的現象，也不執著于不可思議的現象，不認為諸法有若干種相，而是親自證悟空性之法是不可思議的。像這樣的菩薩摩訶薩，都已供養過無量百千萬億諸佛，種下各種善根，才能對這甚深般若波羅蜜不驚不怖。進一步說，當修習般若波羅蜜時，不應
【English Translation】 English version Prajnaparamita (Perfection of Wisdom). Furthermore, when practicing Prajnaparamita, one should not be attached to the Kamadhatu (desire realm), not be attached to the Rupadhatu (form realm), not be attached to the Arupadhatu (formless realm), and not be attached to Nirvana (the realm of cessation). Why? Because one should not perceive any dharma as having the characteristic of extinction; this is practicing Prajnaparamita. Furthermore, when practicing Prajnaparamita, one should not be attached to the one who bestows kindness, nor be attached to the one who repays kindness; one should contemplate these two aspects with a mind free from discrimination; this is practicing Prajnaparamita. Furthermore, when practicing Prajnaparamita, one should not consider the Buddha's teachings as something to be grasped, nor consider the teachings of ordinary beings as something to be discarded; this is practicing Prajnaparamita. Furthermore, when practicing Prajnaparamita, one should not consider the teachings of ordinary beings as something to be eliminated, nor should one consider the Buddha's teachings as something to be realized through the mind; this is practicing Prajnaparamita. The Buddha said to Manjusri (Bodhisattva of Wisdom): 'Excellent, excellent! You are able to skillfully explain the profound meaning of Prajnaparamita. This is the Dharma seal that all Bodhisattva-Mahasattvas (Great Bodhisattvas) learn, and even Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and those who are still learning or have completed their learning, should not deviate from this seal when practicing the path and attaining its fruits.' The Buddha said to Manjusri: 'If a person hears this Dharma and is not startled or afraid, it is not because they have only planted roots of goodness with a thousand Buddhas, but because they have long cultivated the roots of virtue with hundreds of thousands of millions of Buddhas, that they are not startled or afraid of this profound Prajnaparamita.' Manjusri said to the Buddha: 'World Honored One! I will now further explain the meaning of Prajnaparamita.' The Buddha said: 'Please do so.' 'World Honored One! When practicing Prajnaparamita, one should not consider any dharma as something to be dwelt in or not dwelt in, nor should one consider any realm as something to be grasped or discarded. Why? Because the Tathagatas (Buddhas) do not cling to the characteristics of any realm of any dharma, not even the realms of the Buddhas, let alone the realms of Sravakas, Pratyekabuddhas, or ordinary beings. One does not cling to the characteristics of the conceivable, nor does one cling to the characteristics of the inconceivable. One does not perceive that dharmas have various characteristics, but rather one personally realizes that the dharma of emptiness is inconceivable. Such Bodhisattva-Mahasattvas have all made offerings to countless hundreds of thousands of millions of Buddhas and planted various roots of goodness, and thus they are not startled or afraid of this profound Prajnaparamita. Furthermore, when practicing Prajnaparamita, one should not'
蜜時，不見縛不見解，而於凡夫乃至三乘不見差別相，是修般若波羅蜜。」
佛告文殊師利：「汝已供養幾所諸佛？」文殊師利言：「我及諸佛如幻化相，不見供養及與受者。」
佛告文殊師利：「汝今可不住佛乘耶？」文殊師利言：「如我思惟，不見一法，云何當得住于佛乘？」
佛言：「文殊師利！汝不得佛乘乎？」文殊師利言：「如佛乘者，但有名字，非可得亦不可見。我云何得？」
佛言：「文殊師利！汝得無礙智乎？」文殊師利言：「我即無礙，云何以無礙而得無閡？」
佛言：「汝坐道場乎？」文殊師利言：「一切如來不坐道場，我今云何獨坐道場？何以故？現見諸法住實際故。」
佛言：「云何名實際？」文殊師利言：「身見等是實際。」
佛言：「云何身見是實際？」文殊師利言：「身見如相，非實非不實，不來不去，亦身非身，是名實際。」
舍利弗白佛言：「世尊！若於斯義諦了決定，是名菩薩摩訶薩。何以故？得聞如是甚深般若波羅蜜相，心不驚不怖，不沒不悔。」
彌勒菩薩白佛言：「世尊！得聞如是般若波羅蜜，具足法相，是即近於佛坐。何以故？如來現覺此法相故。」
文殊師利白佛言：「世尊！得聞甚深般若波羅蜜，
【現代漢語翻譯】 現代漢語譯本：當修行般若波羅蜜（prajnaparamita，智慧的完美）時，不應執著于束縛或解脫，對於凡夫乃至三乘（聲聞乘、緣覺乘、菩薩乘）的修行者，也不應看到任何差別相。這才是修習般若波羅蜜。 佛陀告訴文殊師利（Manjusri，智慧的象徵）說：『你已經供養過多少佛了？』文殊師利回答說：『我和諸佛都如幻化之相，沒有供養者和接受供養者的概念。』 佛陀告訴文殊師利：『你現在可以不住于佛乘（Buddha-yana，成佛的途徑）嗎？』文殊師利回答說：『依我所思，沒有一法可得，又如何能安住于佛乘呢？』 佛陀說：『文殊師利！你難道沒有得到佛乘嗎？』文殊師利回答說：『所謂的佛乘，只是一個名稱而已，既不可得也不可見。我如何能得到它呢？』 佛陀說：『文殊師利！你得到了無礙智（unimpeded wisdom）嗎？』文殊師利回答說：『我本身就是無礙的，又如何能以無礙來獲得無礙呢？』 佛陀說：『你坐在道場（bodhimanda，覺悟的場所）嗎？』文殊師利回答說：『一切如來都不坐在道場，我今天又如何能獨自坐在道場呢？為什麼呢？因為我現見諸法都安住于實際（tathata，真如）之中。』 佛陀說：『什麼叫做實際？』文殊師利回答說：『身見（satkayadristi，認為有真實自我的見解）等就是實際。』 佛陀說：『為什麼身見是實際？』文殊師利回答說：『身見如幻象，非實非不實，不來不去，既是身又非身，這就叫做實際。』 舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）對佛陀說：『世尊！如果能對這個真諦徹底明瞭，就稱為菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）。為什麼呢？因為聽聞如此甚深的般若波羅蜜之相，內心不會驚恐，不會退縮，不會沮喪，也不會後悔。』 彌勒菩薩（Maitreya，未來佛）對佛陀說：『世尊！聽聞如此般若波羅蜜，具足法相，就接近於佛的座位了。為什麼呢？因為如來已經覺悟了這種法相。』 文殊師利對佛陀說：『世尊！聽聞如此甚深的般若波羅蜜，
【English Translation】 English version: When practicing prajnaparamita (the perfection of wisdom), one should not be attached to bondage or liberation, and one should not see any difference among ordinary beings and even practitioners of the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). This is the practice of prajnaparamita. The Buddha said to Manjusri (the symbol of wisdom), 'How many Buddhas have you already made offerings to?' Manjusri replied, 'I and all the Buddhas are like illusions, there is no concept of offerer and receiver of offerings.' The Buddha said to Manjusri, 'Can you now not abide in the Buddha-yana (the path to Buddhahood)?' Manjusri replied, 'According to my thinking, there is no dharma to be attained, so how can one abide in the Buddha-yana?' The Buddha said, 'Manjusri! Have you not attained the Buddha-yana?' Manjusri replied, 'The so-called Buddha-yana is just a name, it is neither attainable nor visible. How can I attain it?' The Buddha said, 'Manjusri! Have you attained unimpeded wisdom?' Manjusri replied, 'I am already unimpeded, so how can I use unimpededness to attain unimpededness?' The Buddha said, 'Do you sit on the bodhimanda (the place of enlightenment)?' Manjusri replied, 'All the Tathagatas do not sit on the bodhimanda, so how can I sit on the bodhimanda alone today? Why? Because I see that all dharmas abide in tathata (suchness).' The Buddha said, 'What is called tathata?' Manjusri replied, 'The view of self (satkayadristi, the view of a real self) and so on are tathata.' The Buddha said, 'Why is the view of self tathata?' Manjusri replied, 'The view of self is like an illusion, neither real nor unreal, neither coming nor going, both self and not-self, this is called tathata.' Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'World Honored One! If one thoroughly understands this truth, one is called a bodhisattva-mahasattva (a great bodhisattva). Why? Because upon hearing such profound aspects of prajnaparamita, one's mind will not be startled, will not retreat, will not be discouraged, and will not regret.' Maitreya Bodhisattva (the future Buddha) said to the Buddha, 'World Honored One! Hearing such prajnaparamita, possessing the aspects of dharma, is close to the seat of the Buddha. Why? Because the Tathagata has already awakened to this aspect of dharma.' Manjusri said to the Buddha, 'World Honored One! Hearing such profound prajnaparamita,
能不驚不怖，不沒不悔，當知此人即是見佛。」
爾時復有無相優婆夷白佛言：「世尊！凡夫法、聲聞法、辟支佛法、佛法，是諸法皆無相。是故於所從聞般若波羅蜜，皆不驚不怖，不沒不悔。何以故？一切諸法本無相故。」
佛告舍利弗：「善男子、善女人，若聞如是甚深般若波羅蜜，心得決定，不驚不怖，不沒不悔。當知是人，即住不退轉地。若人聞是甚深般若波羅蜜，不驚不怖，信樂聽受，歡喜不厭。是即具足檀波羅蜜、尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜，亦能為他顯示分別，如說修行。」
佛告文殊師利：「汝觀何義為得阿耨多羅三藐三菩提？住阿耨多羅三藐三菩提？」文殊師利言：「我無得阿耨多羅三藐三菩提，我不住佛乘，云何當得阿耨多羅三藐三菩提？如我所說，即菩提相。」
佛贊文殊師利言：「善哉，善哉！汝能於是甚深法中巧說斯義。汝于先佛久種善根，以無相法凈修梵行。」
文殊師利言：「若見有相則言無相，我今不見有相亦不見無相，云何而言以無相法凈修梵行？」
佛告文殊師利：「汝見聲聞戒耶？」答曰：「見。」
佛言：「汝云何見？」文殊師利言：「我不作凡夫見不作聖人見，不作學見不作無學見，不作
【現代漢語翻譯】 現代漢語譯本 『能夠不驚慌，不恐懼，不沉淪，不後悔，應當知道這個人就是見到佛了。』 當時，又有一位無相優婆夷（在家女居士）對佛說：『世尊！凡夫的法、聲聞（聽聞佛法而修行的人）的法、辟支佛（獨自覺悟的人）的法、佛的法，這些法都是無相的。因此，對於所聽聞的般若波羅蜜（以智慧到達彼岸的方法），都不驚慌，不恐懼，不沉淪，不後悔。為什麼呢？因為一切諸法本來就沒有相。』 佛告訴舍利弗（佛陀的十大弟子之一）：『善男子、善女人，如果聽聞這樣甚深的般若波羅蜜，內心能夠堅定，不驚慌，不恐懼，不沉淪，不後悔。應當知道這個人，就安住在不退轉的地位。如果有人聽聞這甚深的般若波羅蜜，不驚慌，不恐懼，信受樂意聽聞，歡喜而不厭倦。這個人就具足了檀波羅蜜（佈施的修行）、尸波羅蜜（持戒的修行）、羼提波羅蜜（忍辱的修行）、毗梨耶波羅蜜（精進的修行）、禪波羅蜜（禪定的修行）、般若波羅蜜（智慧的修行），也能夠為他人顯示分別，如所說的那樣修行。』 佛告訴文殊師利（智慧第一的菩薩）：『你認為以什麼意義才能得到阿耨多羅三藐三菩提（無上正等正覺）？安住在阿耨多羅三藐三菩提？』文殊師利說：『我沒有得到阿耨多羅三藐三菩提，我不執著于佛乘，又怎麼能得到阿耨多羅三藐三菩提呢？就像我所說的，這就是菩提的相。』 佛讚歎文殊師利說：『說得好，說得好！你能夠在這甚深的法中巧妙地說出這個意義。你於過去的佛那裡早已種下善根，以無相的法清凈地修持梵行。』 文殊師利說：『如果見到有相就說無相，我現在既沒有見到有相也沒有見到無相，又怎麼能說以無相的法清凈地修持梵行呢？』 佛告訴文殊師利：『你見到聲聞的戒律嗎？』回答說：『見到。』 佛說：『你是如何見到的？』文殊師利說：『我不以凡夫的見解去看，不以聖人的見解去看，不以有學的見解去看，不以無學的見解去看，不以...
【English Translation】 English version 'If one can be without alarm or fear, without sinking or regret, know that this person has seen the Buddha.' At that time, there was also an Upasika (female lay practitioner) named Anabhilapa who said to the Buddha: 'World Honored One! The Dharma of ordinary beings, the Dharma of Sravakas (those who hear and practice the Dharma), the Dharma of Pratyekabuddhas (those who awaken on their own), and the Dharma of Buddhas, all these Dharmas are without characteristics. Therefore, regarding the Prajnaparamita (the perfection of wisdom) that is heard, one is neither alarmed nor afraid, neither sinks nor regrets. Why? Because all Dharmas are originally without characteristics.' The Buddha said to Sariputra (one of the Buddha's ten great disciples): 'Good man, good woman, if upon hearing such profound Prajnaparamita, the mind becomes resolute, without alarm or fear, without sinking or regret, know that this person dwells in the stage of non-retrogression. If a person hears this profound Prajnaparamita, without alarm or fear, with faith and joy, and without weariness, this person has perfected the Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of diligence), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom), and can also explain and teach others, practicing as taught.' The Buddha said to Manjusri (the Bodhisattva of wisdom): 'What do you consider to be the meaning of attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment)? And what is it to dwell in Anuttara-samyak-sambodhi?' Manjusri said: 'I have not attained Anuttara-samyak-sambodhi, I do not abide in the Buddha vehicle, how then can I attain Anuttara-samyak-sambodhi? As I have spoken, this is the characteristic of Bodhi.' The Buddha praised Manjusri, saying: 'Excellent, excellent! You are able to skillfully explain this meaning in this profound Dharma. You have long planted good roots with past Buddhas, and have purely cultivated Brahma-caryā (pure conduct) with the Dharma of no characteristics.' Manjusri said: 'If one sees characteristics, then one speaks of no characteristics. Now I see neither characteristics nor no characteristics, how can it be said that I have purely cultivated Brahma-caryā with the Dharma of no characteristics?' The Buddha said to Manjusri: 'Do you see the precepts of the Sravakas?' He replied: 'I see them.' The Buddha said: 'How do you see them?' Manjusri said: 'I do not see them with the view of an ordinary being, nor with the view of a sage, nor with the view of a learner, nor with the view of one who has completed learning, nor with...
大見不作小見，不作調伏見不作不調伏見，非見非不見。」
舍利弗語文殊師利言：「汝今如是觀聲聞乘，若觀佛乘，當復云何？」文殊師利言：「不見菩提法，不見修行菩提及證菩提者。」
舍利弗語文殊師利言：「云何名佛？云何觀佛？」文殊師利言：「云何為我？」舍利弗言：「我者但有名字，名字相空。」
文殊師利言：「如是，如是！如我但有名字，佛亦但有名字。名字相空，即是菩提，不以名字而求菩提。菩提之相，無言無說。何以故？言說菩提，二俱空故。
「複次，舍利弗！汝問：『云何名佛？云何觀佛？』者，不生不滅，不來不去，非名非相，是名為佛。如自觀身實相，觀佛亦然，唯有智者乃能知耳，是名觀佛。」
爾時舍利弗白佛言：「世尊！如文殊師利所說般若波羅蜜，非初學菩薩所能了知。」文殊師利言：「非但初學菩薩所不能知，及諸二乘所作已辦者亦未能了知。如是說法，無能知者。何以故？菩提之相，實無有法而可知故，無見無聞，無得無念，無生無滅，無說無聽。如是菩提性相空寂，無證無知，無形無相，云何當有得菩提者。」
舍利弗語文殊師利言：「佛於法界，不證阿耨多羅三藐三菩提耶？」文殊師利言：「不也，舍利弗！何以故？世尊
【現代漢語翻譯】 現代漢語譯本：不執著于大見，不執著于小見，不執著于調伏的見解，不執著于不調伏的見解，既不是見也不是不見。 舍利弗問文殊師利說：『你這樣觀察聲聞乘，如果觀察佛乘，又會如何呢？』文殊師利說：『看不到菩提法，看不到修行菩提的人，也看不到證得菩提的人。』 舍利弗問文殊師利說：『什麼叫做佛？如何觀察佛？』文殊師利反問道：『什麼叫做我？』舍利弗說：『我只是一個名字，名字的相是空性的。』 文殊師利說：『是的，是的！正如我只是一個名字，佛也只是一個名字。名字的相是空性的，這就是菩提，不能通過名字來尋求菩提。菩提的相，無法用言語表達。為什麼呢？因為用言語表達菩提，兩者都是空性的。』 『再者，舍利弗！你問：『什麼叫做佛？如何觀察佛？』，佛是不生不滅，不來不去，非名非相，這就是佛。如同自己觀察自身實相一樣，觀察佛也是如此，只有有智慧的人才能明白，這叫做觀察佛。』 這時，舍利弗對佛說：『世尊！像文殊師利所說的般若波羅蜜，不是初學菩薩所能理解的。』文殊師利說：『不僅初學菩薩不能理解，那些已經成就的二乘人也不能理解。這樣的說法，沒有人能夠理解。為什麼呢？因為菩提的相，實際上沒有任何法可以被認知，沒有見，沒有聞，沒有得，沒有念，沒有生，沒有滅，沒有說，沒有聽。這樣的菩提，其自性是空寂的，沒有證悟，沒有認知，沒有形狀，沒有相貌，怎麼會有得到菩提的人呢？』 舍利弗問文殊師利說：『佛在法界中，沒有證得阿耨多羅三藐三菩提（無上正等正覺）嗎？』文殊師利說：『不是的，舍利弗！為什麼呢？世尊（佛）』
【English Translation】 English version: Not adhering to the view of the great, not adhering to the view of the small, not adhering to the view of taming, not adhering to the view of not taming, neither view nor non-view. Sariputra asked Manjusri, 'You observe the Sravaka Vehicle in this way, but if you observe the Buddha Vehicle, what would it be like?' Manjusri said, 'One does not see the Dharma of Bodhi, one does not see the one who practices Bodhi, nor does one see the one who attains Bodhi.' Sariputra asked Manjusri, 'What is called a Buddha? How does one observe a Buddha?' Manjusri asked back, 'What is called 'I'?' Sariputra said, 'The 'I' is just a name, and the nature of the name is empty.' Manjusri said, 'Yes, yes! Just as 'I' is just a name, so is 'Buddha' just a name. The nature of the name is empty, and this is Bodhi. One cannot seek Bodhi through a name. The nature of Bodhi cannot be expressed in words. Why? Because expressing Bodhi in words, both are empty.' 'Furthermore, Sariputra! You asked, 'What is called a Buddha? How does one observe a Buddha?' A Buddha is neither born nor dies, neither comes nor goes, neither name nor form, this is called a Buddha. Just as one observes the true nature of oneself, so does one observe a Buddha. Only the wise can understand this, and this is called observing a Buddha.' At that time, Sariputra said to the Buddha, 'World Honored One! The Prajna Paramita spoken by Manjusri is not something that a beginner Bodhisattva can understand.' Manjusri said, 'Not only can beginner Bodhisattvas not understand, but those who have already accomplished the two vehicles cannot understand either. Such a teaching, no one can understand. Why? Because the nature of Bodhi, in reality, has no Dharma that can be known, no seeing, no hearing, no attaining, no thought, no birth, no death, no speaking, no listening. Such is the nature of Bodhi, empty and still, without realization, without knowledge, without form, without appearance, how can there be one who attains Bodhi?' Sariputra asked Manjusri, 'Does the Buddha not attain Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment) in the Dharma Realm?' Manjusri said, 'No, Sariputra! Why? The World Honored One (Buddha)'
即是法界。若以法界證法界者，即是諍論。舍利弗！法界之相即是菩提。何以故？是法界中無眾生相，一切法空故。一切法空即是菩提，無二無分別故。舍利弗！無分別中則無知者，若無知者即無言說，無言說相即非有非無、非知非不知。一切諸法亦復如是。何以故？一切諸法不見處所，決定性故。如逆罪相不可思議。何以故？諸法實相不可壞故。如是逆罪亦無本性，不生天上不墮地獄，亦不入涅槃。何以故？一切業緣皆住實際，不來不去，非因非果。何以故？法界無邊，無前無後故。是故，舍利弗！若見犯重比丘不墮地獄，清凈行者不入涅槃，如是比丘非應供非不應供，非盡漏非不盡漏。何以故？于諸法中住平等故。」
舍利弗言：「云何名不退法忍？」文殊師利言：「不見少法有生滅相，名不退法忍。」
舍利弗言：「云何複名不調比丘？」文殊師利言：「漏盡阿羅漢，是名不調。何以故？諸結已盡，更無所調，故名不調。若過心行，名為凡夫。何以故？凡夫眾生不順法界，是故名過。」
舍利弗言：「善哉，善哉！汝今為我善解漏盡阿羅漢義。」文殊師利言：「如是，如是！我即漏盡真阿羅漢。何以故？斷求聲聞欲及辟支佛欲，以是因緣故，名漏盡得阿羅漢。」
佛告文殊師利：「諸
【現代漢語翻譯】 現代漢語譯本：
這就是法界（Dharmadhatu，宇宙萬法的本體）。如果用對法界的證悟來證悟法界，那就是爭論。舍利弗（Sariputra，佛陀的十大弟子之一）！法界的真實相狀就是菩提（Bodhi，覺悟）。為什麼呢？因為在這法界中沒有眾生的相狀，一切法都是空性的。一切法空性就是菩提，沒有二元對立和分別。舍利弗！在沒有分別中就沒有知者，如果沒有知者就沒有言說，沒有言說的相狀就既非有也非無，既非知也非不知。一切諸法也是如此。為什麼呢？因為一切諸法都找不到確定的處所，具有決定的自性。就像逆罪（Anantarika-karma，五種極惡的罪行）的相狀不可思議。為什麼呢？因為諸法的實相不可破壞。像這樣的逆罪也沒有本性，不會生到天上也不會墮入地獄，也不會進入涅槃（Nirvana，解脫）。為什麼呢？因為一切業緣都安住于實際，不來不去，非因非果。為什麼呢？因為法界無邊無際，沒有前也沒有後。所以，舍利弗！如果看到犯了重罪的比丘不會墮入地獄，清凈修行的人不會進入涅槃，這樣的比丘既非應供養也非不應供養，既非漏盡也非不漏盡。為什麼呢？因為在一切法中安住于平等。
舍利弗問：『什麼叫做不退轉法忍（Avivartika-ksanti，不退轉的忍辱）？』文殊師利（Manjusri，智慧的象徵）回答說：『看不到任何法有生滅的相狀，就叫做不退轉法忍。』
舍利弗問：『什麼又叫做不調伏的比丘？』文殊師利回答說：『漏盡的阿羅漢（Arhat，已斷除煩惱的聖者），就叫做不調伏。為什麼呢？因為諸結（煩惱）已經斷盡，不再需要調伏，所以叫做不調伏。如果心行超過了法界，就叫做凡夫。為什麼呢？因為凡夫眾生不順應法界，所以叫做超過。』
舍利弗說：『太好了，太好了！你現在為我很好地解釋了漏盡阿羅漢的含義。』文殊師利說：『是的，是的！我就是漏盡的真阿羅漢。為什麼呢？因為斷除了求聲聞（Sravaka，聽聞佛法而修行的人）的慾望和辟支佛（Pratyekabuddha，獨自覺悟的人）的慾望，因為這個因緣，所以叫做漏盡得阿羅漢。』
佛告訴文殊師利：『諸 法皆如是，無有差別。』
【English Translation】 English version:
This is the Dharmadhatu (the realm of all phenomena). If one uses the realization of the Dharmadhatu to realize the Dharmadhatu, that is contention. Sariputra! The true nature of the Dharmadhatu is Bodhi (enlightenment). Why? Because in this Dharmadhatu there is no appearance of sentient beings, all dharmas are empty. The emptiness of all dharmas is Bodhi, without duality or discrimination. Sariputra! In non-discrimination there is no knower, if there is no knower there is no speech, the appearance of no speech is neither existent nor non-existent, neither knowing nor not-knowing. All dharmas are also like this. Why? Because all dharmas cannot be found in a definite place, they have a definite nature. Like the appearance of Anantarika-karma (the five heinous crimes) which is inconceivable. Why? Because the true nature of all dharmas cannot be destroyed. Such Anantarika-karma also has no inherent nature, it will not be born in heaven nor fall into hell, nor will it enter Nirvana (liberation). Why? Because all karmic conditions abide in reality, neither coming nor going, neither cause nor effect. Why? Because the Dharmadhatu is boundless, without beginning or end. Therefore, Sariputra! If one sees a Bhikkhu (monk) who has committed a grave offense not falling into hell, and a pure practitioner not entering Nirvana, such a Bhikkhu is neither worthy of offerings nor unworthy of offerings, neither with outflows exhausted nor with outflows not exhausted. Why? Because in all dharmas one abides in equality.
Sariputra asked: 'What is called the non-retrogressive forbearance of the Dharma (Avivartika-ksanti)?' Manjusri (the embodiment of wisdom) replied: 'Not seeing any dharma with the appearance of arising and ceasing is called the non-retrogressive forbearance of the Dharma.'
Sariputra asked: 'What is called an untamed Bhikkhu?' Manjusri replied: 'An Arhat (a perfected being) with outflows exhausted is called untamed. Why? Because all fetters (afflictions) have been exhausted, there is no need for taming, therefore it is called untamed. If the mind's activity exceeds the Dharmadhatu, it is called an ordinary person. Why? Because ordinary beings do not accord with the Dharmadhatu, therefore it is called exceeding.'
Sariputra said: 'Excellent, excellent! You have now explained the meaning of an Arhat with outflows exhausted very well for me.' Manjusri said: 'Yes, yes! I am a true Arhat with outflows exhausted. Why? Because I have cut off the desire for being a Sravaka (a hearer of the Dharma) and the desire for being a Pratyekabuddha (a solitary Buddha), because of this cause, it is called an Arhat with outflows exhausted.'
The Buddha told Manjusri: 'All dharmas are like this, without any difference.'
菩薩等坐道場時，覺悟阿耨多羅三藐三菩提不？」文殊師利言：「菩薩坐于道場，無有覺悟阿耨多羅三藐三菩提。何以故？如菩提相，無有少法而可得者，名阿耨多羅三藐三菩提。無相菩提，誰能坐者，亦無起者。以是因緣，不見菩薩坐于道場，亦不覺證阿耨多羅三藐三菩提。」
文殊師利白佛言：「世尊！菩提即五逆，五逆即菩提。何以故？菩提五逆，無二相故。無學無學者，無見無見者，無知無知者，無分別無分別者，如是之相名為菩提。見五逆相亦復如是。若言見有菩提而取證者，當知此輩即是增上慢人。」
爾時世尊告文殊師利：「汝言我是如來。謂我為如來乎？」文殊師利言：「不也，世尊！我謂不是如來為如來耶？無有如相可名為如，亦無如來智慧知于如。何以故？如來及智，無二相故。空為如來，但有名字，我當云何謂是如來？」
佛告文殊師利：「汝疑如來耶？」文殊師利言：「不也，世尊！我觀如來無決定性，無生無滅，故無所疑。」
佛告文殊師利：「汝今不謂如來出現於世耶？」文殊師利言：「若有如來出現世者，一切法界亦應出現。」
佛告文殊師利：「汝謂恒沙諸佛入涅槃耶？」文殊師利言：「諸佛一相，不可思議。」佛語文殊師利：「如是，如是！佛是
【現代漢語翻譯】 現代漢語譯本： 「菩薩在道場打坐時，會覺悟阿耨多羅三藐三菩提（無上正等正覺）嗎？」文殊師利回答說：「菩薩在道場打坐，並不會覺悟阿耨多羅三藐三菩提。為什麼呢？因為菩提的實相，沒有任何可以執取的法，這才能稱為阿耨多羅三藐三菩提。無相的菩提，誰能坐于其上，又有什麼可以生起呢？因為這個緣故，我看不見菩薩坐在道場，也看不見他覺悟證得阿耨多羅三藐三菩提。」
文殊師利對佛說：「世尊！菩提就是五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），五逆就是菩提。為什麼呢？因為菩提和五逆，沒有兩種不同的相。沒有需要學習的人和不需要學習的人，沒有能見的人和所見的事物，沒有能知的人和所知的事物，沒有分別的人和所分別的事物，這樣的相才稱為菩提。看待五逆的相也是如此。如果說看見有菩提而想要去證得它，應當知道這些人就是增上慢的人。」
這時，世尊告訴文殊師利：「你說我是如來。你認為我是如來嗎？」文殊師利回答說：「不是的，世尊！我說的不是如來才是如來嗎？沒有一個可以稱為『如』的相，也沒有如來的智慧可以知道『如』。為什麼呢？因為如來和智慧，沒有兩種不同的相。『空』是如來，只是一個名字，我怎麼能說這是如來呢？」
佛告訴文殊師利：「你懷疑如來嗎？」文殊師利回答說：「不是的，世尊！我觀察如來沒有固定的自性，沒有生也沒有滅，所以沒有什麼可懷疑的。」
佛告訴文殊師利：「你現在不認為如來會出現在世間嗎？」文殊師利回答說：「如果有如來出現在世間，那麼一切法界也應該出現。」
佛告訴文殊師利：「你認為恒河沙數那麼多的佛都入涅槃了嗎？」文殊師利回答說：「諸佛的實相是一樣的，不可思議。」佛對文殊師利說：「是這樣的，是這樣的！佛是
【English Translation】 English version: 'When a Bodhisattva sits at the Bodhimanda (place of enlightenment), does he awaken to Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' Manjushri replied, 'When a Bodhisattva sits at the Bodhimanda, he does not awaken to Anuttara-samyak-sambodhi. Why? Because the true nature of Bodhi is such that there is no dharma (phenomenon) that can be grasped, and this is called Anuttara-samyak-sambodhi. With formless Bodhi, who can sit, and what can arise? For this reason, I do not see a Bodhisattva sitting at the Bodhimanda, nor do I see him awakening to and realizing Anuttara-samyak-sambodhi.'
Manjushri said to the Buddha, 'World Honored One! Bodhi is the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), and the five heinous crimes are Bodhi. Why? Because Bodhi and the five heinous crimes have no two different forms. There is no one who needs to learn and no one who does not need to learn, no one who sees and nothing that is seen, no one who knows and nothing that is known, no one who discriminates and nothing that is discriminated. Such a form is called Bodhi. The same is true when viewing the form of the five heinous crimes. If one says that one sees Bodhi and seeks to attain it, know that such people are arrogant.'
At that time, the World Honored One said to Manjushri, 'You say that I am a Tathagata (Thus Come One). Do you consider me to be a Tathagata?' Manjushri replied, 'No, World Honored One! Am I saying that what is not a Tathagata is a Tathagata? There is no form that can be called 'Thus,' nor is there the wisdom of a Tathagata that can know 'Thus.' Why? Because the Tathagata and wisdom have no two different forms. 'Emptiness' is the Tathagata, it is just a name. How can I say that this is a Tathagata?'
The Buddha said to Manjushri, 'Do you doubt the Tathagata?' Manjushri replied, 'No, World Honored One! I observe that the Tathagata has no fixed nature, no birth and no death, so there is nothing to doubt.'
The Buddha said to Manjushri, 'Do you not now believe that the Tathagata appears in the world?' Manjushri replied, 'If a Tathagata appears in the world, then all of the Dharma realms should also appear.'
The Buddha said to Manjushri, 'Do you believe that the Buddhas as numerous as the sands of the Ganges have entered Nirvana?' Manjushri replied, 'The true nature of all Buddhas is the same, inconceivable.' The Buddha said to Manjushri, 'It is so, it is so! The Buddha is'
一相，不思議相。」
文殊師利白佛言：「世尊！佛今住世耶？」佛語文殊師利：「如是，如是！」
文殊師利言：「若佛住世，恒沙諸佛亦應住世。何以故？一切諸佛皆同一相，不思議相。不思議相，無生無滅。若未來諸佛出興於世，一切諸佛亦皆出世。何以故？不思議中，無過去未來現在相。但眾生取著，謂有出世，謂佛滅度。」
佛語文殊師利：「此是如來、阿羅漢、阿鞞跋致菩薩所解。何以故？是三種人，聞甚深法，能不誹謗亦不讚嘆。」
文殊師利白佛言：「世尊！如是不思議法，誰當誹謗？誰當讚歎？」
佛告文殊師利：「如來不思議，凡夫亦不思議。」
文殊師利白佛言：「世尊！凡夫亦不思議耶？」佛言：「亦不思議。何以故？一切心相皆不思議。」
文殊師利言：「若如是說，如來不思議，凡夫亦不思議。今無數諸佛求于涅槃，徒自疲勞。何以故？不思議法即是涅槃，等無異故。」文殊師利言：「如是凡夫不思議，諸佛不思議。若善男子、善女人，久習善根，近善知識，乃能了知。」
佛告文殊師利：「汝欲使如來於眾生中為最勝耶？」文殊師利言：「我欲使如來於諸眾生為最第一，但眾生相亦不可得。」
佛言：「汝欲使如來得不思議
【現代漢語翻譯】 現代漢語譯本 『一相』，即不可思議之相。
文殊師利菩薩對佛說：『世尊！佛現在住世嗎？』佛對文殊師利說：『是的，是的！』
文殊師利說：『如果佛住世，那麼恒河沙數般的諸佛也應該住世。為什麼呢？因為一切諸佛都具有同一的相，即不可思議之相。不可思議之相，無生無滅。如果未來諸佛出現於世，那麼一切諸佛也都同時出現於世。為什麼呢？因為在不可思議之中，沒有過去、未來、現在的分別。只是眾生執著于表象，認為有佛出世，認為佛有滅度。』
佛對文殊師利說：『這是如來（Tathagata，佛的稱號之一）、阿羅漢（Arhat，已斷除煩惱的修行者）、阿鞞跋致菩薩（Avaivartika Bodhisattva，不退轉菩薩）所能理解的。為什麼呢？因為這三種人，聽聞甚深佛法，能夠不誹謗也不讚嘆。』
文殊師利菩薩對佛說：『世尊！像這樣不可思議的法，誰會誹謗？誰會讚歎呢？』
佛告訴文殊師利：『如來不可思議，凡夫也不可思議。』
文殊師利菩薩對佛說：『世尊！凡夫也不可思議嗎？』佛說：『也不可思議。為什麼呢？因為一切心相都是不可思議的。』
文殊師利說：『如果這樣說，如來不可思議，凡夫也不可思議。那麼現在無數的諸佛尋求涅槃，豈不是徒勞無功？為什麼呢？因為不可思議之法就是涅槃，兩者沒有差別。』文殊師利說：『像這樣凡夫不可思議，諸佛也不可思議。如果善男子、善女人，長期修習善根，親近善知識，才能瞭解。』
佛告訴文殊師利：『你想讓如來在眾生中成為最殊勝的嗎？』文殊師利說：『我想讓如來在一切眾生中成為第一，但是眾生的相也是不可得的。』
佛說：『你想讓如來得到不可思議的境界嗎？』
【English Translation】 English version 'One mark,' which is the mark of the inconceivable.
Manjushri (Manjusri, a Bodhisattva representing wisdom) said to the Buddha, 'World Honored One! Does the Buddha now dwell in the world?' The Buddha said to Manjushri, 'Yes, yes!'
Manjushri said, 'If the Buddha dwells in the world, then the Buddhas as numerous as the sands of the Ganges should also dwell in the world. Why? Because all Buddhas have the same mark, the mark of the inconceivable. The mark of the inconceivable is without birth and without death. If future Buddhas appear in the world, then all Buddhas also appear in the world. Why? Because in the inconceivable, there is no past, future, or present. It is only that sentient beings cling to appearances, thinking there is a Buddha appearing in the world, thinking there is a Buddha passing into Nirvana.'
The Buddha said to Manjushri, 'This is what the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, a practitioner who has eliminated afflictions), and Avaivartika Bodhisattva (Avaivartika Bodhisattva, a Bodhisattva who does not regress) understand. Why? Because these three kinds of people, upon hearing the profound Dharma, are able to neither slander nor praise it.'
Manjushri said to the Buddha, 'World Honored One! Such an inconceivable Dharma, who would slander it? Who would praise it?'
The Buddha told Manjushri, 'The Tathagata is inconceivable, and ordinary beings are also inconceivable.'
Manjushri said to the Buddha, 'World Honored One! Are ordinary beings also inconceivable?' The Buddha said, 'They are also inconceivable. Why? Because all mental phenomena are inconceivable.'
Manjushri said, 'If it is said like this, that the Tathagata is inconceivable and ordinary beings are also inconceivable, then the countless Buddhas who seek Nirvana are just exhausting themselves in vain. Why? Because the inconceivable Dharma is Nirvana, and there is no difference between them.' Manjushri said, 'Like this, ordinary beings are inconceivable, and Buddhas are inconceivable. If good men and good women have long cultivated good roots and are close to good teachers, then they will be able to understand.'
The Buddha said to Manjushri, 'Do you want to make the Tathagata the most superior among sentient beings?' Manjushri said, 'I want to make the Tathagata the first among all sentient beings, but the mark of sentient beings is also unattainable.'
The Buddha said, 'Do you want to make the Tathagata attain the inconceivable realm?'
法耶？」文殊師利言：「欲使如來得不思議法，而於諸法無成就者。」
佛告文殊師利：「汝欲使如來說法教化耶？」文殊師利白佛言：「我欲使如來說法教化，而是說及聽者皆不可得。何以故？住法界故。法界、眾生，無差別相。」
佛告文殊師利：「汝欲使如來為無上福田耶？」文殊師利言：「如來是無盡福田，是無盡相，無盡相即無上福田。非福田非不福田，是名福田。無有明闇生滅等相，是名福田。若能如是解福田相，深植善種，亦無增減。」
佛告文殊師利：「云何植種，不增不減。」文殊師利言：「福田之相，不可思議。若人于中如法修善，亦不可思議。如是植種，名無增無減，亦是無上最勝福田。」
爾時大地以佛神力，六種震動，現無常相。一萬六千人皆得無生法忍，七百比丘、三千優婆塞、四萬優婆夷、六十億那由他六慾諸天，遠塵離垢，于諸法中得法眼凈。◎
文殊師利所說摩訶般若波羅蜜經卷上 大正藏第 08 冊 No. 0232 文殊師利所說摩訶般若波羅蜜經
文殊師利所說摩訶般若波羅蜜經卷下
梁扶南國三藏曼陀羅仙譯
爾時阿難從座而起，偏袒右肩，右膝著地，白佛言：「世尊！何因緣故，如是大地六種震動？」佛告阿
【現代漢語翻譯】 現代漢語譯本 『法是這樣的嗎？』文殊師利說：『想要讓如來獲得不可思議的法，卻在一切法中沒有成就。』 佛告訴文殊師利：『你想要讓如來說法教化嗎？』文殊師利對佛說：『我想要讓如來說法教化，但是說法的人和聽法的人都是不可得的。為什麼呢？因為安住在法界之中。法界和眾生，沒有差別相。』 佛告訴文殊師利：『你想要讓如來成為無上的福田嗎？』文殊師利說：『如來是無盡的福田，是無盡的相，無盡的相就是無上的福田。不是福田也不是非福田，這叫做福田。沒有光明和黑暗、生和滅等相，這叫做福田。如果能夠這樣理解福田的相，深深地種下善的種子，也不會有增加或減少。』 佛告訴文殊師利：『怎樣種下種子，才能不增加也不減少呢？』文殊師利說：『福田的相，是不可思議的。如果有人在其中如法修行善事，也是不可思議的。這樣種下種子，叫做沒有增加也沒有減少，也是無上最殊勝的福田。』 這時，大地因為佛的神力，發生了六種震動，顯現出無常的相。一萬六千人都獲得了無生法忍（對諸法不生不滅的真理的領悟），七百比丘、三千優婆塞（在家男居士）、四萬優婆夷（在家女居士）、六十億那由他（極大的數字）六慾諸天，都遠離了塵垢，在一切法中獲得了法眼凈（清凈的智慧之眼）。 《文殊師利所說摩訶般若波羅蜜經》捲上 大正藏第 08 冊 No. 0232 《文殊師利所說摩訶般若波羅蜜經》 《文殊師利所說摩訶般若波羅蜜經》卷下 梁扶南國三藏曼陀羅仙譯 這時，阿難從座位上站起來，袒露右肩，右膝跪地，對佛說：『世尊！是什麼因緣，使得大地發生這樣的六種震動？』佛告訴阿難：
【English Translation】 English version 'Is the Dharma thus?' Manjushri said, 'Wishing to enable the Tathagata to attain inconceivable Dharma, yet in all Dharmas there is no attainment.' The Buddha said to Manjushri, 'Do you wish the Tathagata to preach and teach?' Manjushri said to the Buddha, 'I wish the Tathagata to preach and teach, but both the speaker and the listener are unattainable. Why? Because they abide in the Dharmadhatu (the realm of Dharma). The Dharmadhatu and sentient beings have no differentiating characteristics.' The Buddha said to Manjushri, 'Do you wish the Tathagata to be the supreme field of merit?' Manjushri said, 'The Tathagata is an inexhaustible field of merit, is an inexhaustible characteristic, and the inexhaustible characteristic is the supreme field of merit. It is neither a field of merit nor not a field of merit; this is called a field of merit. There are no characteristics such as light and darkness, birth and death; this is called a field of merit. If one can understand the characteristics of the field of merit in this way, and deeply plant good seeds, there will be neither increase nor decrease.' The Buddha said to Manjushri, 'How does one plant seeds without increase or decrease?' Manjushri said, 'The characteristics of the field of merit are inconceivable. If one cultivates good deeds within it according to the Dharma, it is also inconceivable. Planting seeds in this way is called neither increase nor decrease, and it is also the supreme and most excellent field of merit.' At that time, the earth, by the Buddha's divine power, shook in six ways, manifesting the characteristic of impermanence. Sixteen thousand people all attained the 'unborn dharma-kshanti' (acceptance of the truth of non-origination), seven hundred Bhikshus (monks), three thousand Upasakas (male lay devotees), forty thousand Upasikas (female lay devotees), and sixty billion nayutas (a very large number) of the six desire heavens, all were freed from defilement and attained the pure Dharma eye in all Dharmas. 'The Sutra of the Great Perfection of Wisdom Spoken by Manjushri', Volume One Taisho Tripitaka Volume 08, No. 0232, 'The Sutra of the Great Perfection of Wisdom Spoken by Manjushri' 'The Sutra of the Great Perfection of Wisdom Spoken by Manjushri', Volume Two Translated by Tripitaka Master Mandalasena of Funan, Liang Dynasty At that time, Ananda rose from his seat, bared his right shoulder, knelt on his right knee, and said to the Buddha, 'World Honored One! What is the cause and condition that the earth has shaken in six ways?' The Buddha said to Ananda:
難：「我說福田無差別相，故現斯瑞。往昔諸佛亦於此處，作如是說福田之相，利益眾生，一切世界六種震動。」
舍利弗白佛言：「世尊！文殊師利是不可思議。何以故！所說法相，不可思議。」
佛告文殊師利：「如是，如是！如舍利弗言，汝之所說實不可思議。」文殊師利白佛言：「世尊！不可思議不可說，思議亦不可說。如是思議不思議性俱不可說。一切聲相，非思議亦非不可思議。」
佛言：「汝入不思議三昧耶？」文殊師利言：「不也，世尊！我即不思議，不見有心能思議者。云何而言入不思議三昧？我初發心欲入是定，而今思惟，實無心相而入三昧。如人學射，久習則巧，后雖無心，以久習故，箭發皆中。我亦如是，初學不思議三昧，繫心一緣，若久習成就，更無心想，恒與定俱。」
舍利弗語文殊師利言：「更有勝妙寂滅定不？」文殊師利言：「若有不思議定者，汝可問言：『更有寂滅定不？』如我意解，不可思議定尚不可得，云何問有寂滅定乎？」
舍利弗言：「不可思議定不可得耶？」
文殊師利言：「思議定者，是可得相；不可思議定者，不可得相。一切眾生實成就不思議定。何以故？一切心相即非心故，是名不思議定。是故一切眾生相及不思議三昧相
【現代漢語翻譯】 現代漢語譯本：難陀（Nanda）說：『我說福田（merit field）沒有差別之相，所以才顯現這樣的祥瑞。過去諸佛也在這裡，這樣宣說福田之相，利益眾生，一切世界都發生六種震動。』 舍利弗（Sariputra）對佛說：『世尊！文殊師利（Manjusri）真是不可思議。為什麼呢？他所說的法相，是不可思議的。』 佛告訴文殊師利：『是的，是的！正如舍利弗所說，你所說的確實不可思議。』文殊師利對佛說：『世尊！不可思議是不可說的，思議也是不可說的。這樣，思議和不思議的性質都是不可說的。一切聲音的相，既不是思議，也不是不可思議。』 佛問：『你入于不思議三昧（samadhi of inconceivable）了嗎？』文殊師利說：『沒有，世尊！我本身就是不思議的，沒有看到有能思議的心。怎麼能說入于不思議三昧呢？我最初發心想要入這個禪定，現在思考，實際上沒有心相而入三昧。就像人學射箭，練習久了就熟練了，之後即使沒有刻意用心，因為長久練習的緣故，箭發出去都能射中。我也是這樣，最初學習不思議三昧，把心專注於一個目標，如果長久練習成就了，就沒有了心想，恒常與禪定同在。』 舍利弗問文殊師利：『還有比這更殊勝的寂滅定（Nirvana samadhi）嗎？』文殊師利說：『如果有不思議定，你就可以問：『還有寂滅定嗎？』依我理解，不思議定尚且不可得，怎麼能問有沒有寂滅定呢？』 舍利弗說：『不思議定是不可得的嗎？』 文殊師利說：『思議定，是有可得之相；不思議定，是不可得之相。一切眾生實際上都成就了不思議定。為什麼呢？一切心相即非心，這就是不思議定。所以一切眾生的相和不思議三昧的相，都是不可得的。』
【English Translation】 English version: Nanda said, 'I speak of the merit field (punya-ksetra) as having no differentiated characteristics, hence this auspicious sign appears. In the past, all Buddhas also spoke of the characteristics of the merit field in this place, benefiting sentient beings, and all worlds experienced six kinds of earth tremors.' Sariputra said to the Buddha, 'World Honored One! Manjusri is truly inconceivable. Why is that? The Dharma characteristics he speaks of are inconceivable.' The Buddha said to Manjusri, 'It is so, it is so! As Sariputra said, what you speak of is indeed inconceivable.' Manjusri said to the Buddha, 'World Honored One! The inconceivable is unspeakable, and the conceivable is also unspeakable. Thus, both the nature of the conceivable and the inconceivable are unspeakable. All sound characteristics are neither conceivable nor inconceivable.' The Buddha asked, 'Have you entered the samadhi of the inconceivable (acintya-samadhi)?' Manjusri said, 'No, World Honored One! I myself am inconceivable, and I do not see a mind that can conceive. How can it be said that I have entered the samadhi of the inconceivable? When I first aspired to enter this concentration, I now contemplate that there is actually no mind-characteristic when entering samadhi. It is like a person learning archery, who becomes skilled through long practice. Later, even without conscious effort, the arrows hit the target because of long practice. I am also like this. When I first learned the samadhi of the inconceivable, I focused my mind on one object. If I achieve it through long practice, there is no more mental thought, and I am constantly with samadhi.' Sariputra asked Manjusri, 'Is there a more supreme Nirvana samadhi (Nirvana-samadhi)?' Manjusri said, 'If there is an inconceivable samadhi, you can ask, 'Is there a Nirvana samadhi?' As I understand it, the inconceivable samadhi is not attainable, so how can one ask if there is a Nirvana samadhi?' Sariputra said, 'Is the inconceivable samadhi unattainable?' Manjusri said, 'The conceivable samadhi has an attainable characteristic; the inconceivable samadhi has an unattainable characteristic. All sentient beings have actually achieved the inconceivable samadhi. Why is that? All mind-characteristics are not mind, and this is called the inconceivable samadhi. Therefore, the characteristics of all sentient beings and the characteristics of the inconceivable samadhi are unattainable.'
，等無分別。」
佛贊文殊師利言：「善哉，善哉！汝于諸佛久殖善根，凈修梵行，乃能演說甚深三昧。汝今安住如是般若波羅蜜中。」
文殊師利言：「若我住般若波羅蜜中，能作是說，即是有想，便住我想。若住有想、我想中者，般若波羅蜜便有處所。般若波羅蜜若住于無，亦是我想，亦名處所。離此二處，住無所住，如諸佛住，安處寂滅非思議境界。如是不思議，名般若波羅蜜住處。般若波羅蜜處，一切法無相，一切法無作。般若波羅蜜即不思議，不思議即法界，法界即無相，無相即不思議，不思議即般若波羅蜜。般若波羅蜜、法界。無二無別。無二無別即法界，法界即無相，無相即般若波羅蜜界。般若波羅蜜界即不思議界，不思議界即無生無滅界，無生無滅界即不思議界。」
文殊師利言：「如來界及我界，即不二相。如是修般若波羅蜜者則不求菩提。何以故？菩提相離，即是般若波羅蜜故。世尊！若知我相而不可著，無知無著是佛所知。不可思議無知無著，即佛所知。何以故？知體本性無所有相。云何能轉法界？若知本性無體無著者，即名無物。若無有物，是無處所，無依無住。無依無住即無生無滅，無生無滅即是有為無為功德。若如是知，則無心想。無心想者，云何當知有為無為功德
【現代漢語翻譯】 現代漢語譯本：，沒有分別。"
佛陀讚歎文殊師利說：「說得好啊，說得好啊！你于諸佛處早已種下深厚的善根，清凈地修持梵行，才能演說如此甚深的禪定。你現在安住于這樣的般若波羅蜜中吧。」
文殊師利說：「如果我安住于般若波羅蜜中，能夠這樣說，那就是有念想，便會執著於我相。如果執著于有念想、我相之中，般若波羅蜜便有了處所。般若波羅蜜如果執著于無，也是我相，也叫做處所。離開這兩種執著，安住于無所住，如同諸佛的安住，處於寂滅不可思議的境界。像這樣不可思議，就叫做般若波羅蜜的住處。般若波羅蜜的住處，一切法無相，一切法無所作為。般若波羅蜜就是不可思議，不可思議就是法界，法界就是無相，無相就是不可思議，不可思議就是般若波羅蜜。般若波羅蜜和法界，沒有兩個，沒有分別。沒有兩個，沒有分別就是法界，法界就是無相，無相就是般若波羅蜜界。般若波羅蜜界就是不可思議界，不可思議界就是無生無滅界，無生無滅界就是不可思議界。」
文殊師利說：「如來界和我界，就是不二之相。像這樣修持般若波羅蜜的人就不會追求菩提。為什麼呢？因為菩提的相是離一切相的，也就是般若波羅蜜的緣故。世尊！如果知道我相而不可執著，無知無著就是佛所知。不可思議的無知無著，就是佛所知。為什麼呢？因為知道本體的本性是無所有相。怎麼能轉變法界呢？如果知道本性無體無執著，就叫做無物。如果沒有物，就沒有處所，無所依無所住。無所依無所住就是無生無滅，無生無滅就是有為無為的功德。如果像這樣知道，就沒有心念。沒有心念的人，怎麼會知道有為無為的功德呢？」
【English Translation】 English version: , without any distinctions."
The Buddha praised Manjushri, saying: 'Excellent, excellent! You have long planted good roots with all the Buddhas, purely cultivating Brahma-conduct, and are thus able to expound such profound samadhi. Now, abide in such Prajnaparamita.'
Manjushri said: 'If I abide in Prajnaparamita and am able to say this, that is having a thought, and then I would abide in the thought of self. If one abides in having a thought, in the thought of self, then Prajnaparamita would have a location. If Prajnaparamita abides in non-existence, that is also the thought of self, and is also called a location. Apart from these two locations, abiding in no-abiding, like the Buddhas abide, dwelling in the tranquil, inconceivable realm. Such inconceivability is called the dwelling place of Prajnaparamita. In the dwelling place of Prajnaparamita, all dharmas are without characteristics, all dharmas are without action. Prajnaparamita is inconceivable, the inconceivable is the Dharmadhatu (法界, the realm of dharma), the Dharmadhatu is without characteristics, without characteristics is inconceivable, the inconceivable is Prajnaparamita. Prajnaparamita and the Dharmadhatu are not two, not separate. Not two, not separate is the Dharmadhatu, the Dharmadhatu is without characteristics, without characteristics is the realm of Prajnaparamita. The realm of Prajnaparamita is the inconceivable realm, the inconceivable realm is the realm of no-birth and no-death, the realm of no-birth and no-death is the inconceivable realm.'
Manjushri said: 'The realm of the Tathagata (如來, thus-gone one) and my realm are of non-dual nature. One who cultivates Prajnaparamita in this way does not seek Bodhi (菩提, enlightenment). Why? Because the characteristic of Bodhi is detachment, which is Prajnaparamita. World Honored One! If one knows the self-characteristic but does not cling to it, non-knowing and non-clinging is what the Buddha knows. The inconceivable non-knowing and non-clinging is what the Buddha knows. Why? Because knowing the essence of the substance is without any characteristics. How can one transform the Dharmadhatu? If one knows that the essence is without substance and without clinging, that is called no-thing. If there is no thing, there is no location, no reliance, no abiding. No reliance, no abiding is no-birth and no-death, no-birth and no-death is the merit of conditioned and unconditioned. If one knows this way, then there is no thought. If there is no thought, how can one know the merit of conditioned and unconditioned?'
？無知即不思議，不思議者是佛所知，亦無取無不取，不見三世去來等相，不取生滅及諸起作，亦不斷不常。如是知者是名正智。不思議智如虛空，無此無彼，不可比類，無好惡，無等等，無相無貌。」
佛告文殊師利：「若如是知，名不退智。」文殊師利言：「無作智名不退智，猶如金鋌先加錘打方知好惡。若不治打，無能知者。不退智相亦復如是。要行境界，不念不著，無起無作，具足不動，不生不滅，爾乃顯現。」
爾時佛告文殊師利言：「如諸如來自說己智，誰當能信？」文殊師利言：「如是智者，非涅槃法非生死法，是寂滅行，是無動行，不斷貪慾、瞋恚、愚癡，亦非不斷。何以故？無盡無滅，不離生死亦非不離，不修道非不修道。作是解者名為正信。」
佛告文殊師利言：「善哉，善哉！如汝所說，深解斯義。」
爾時摩訶迦葉白佛言：「世尊！于當來世，若說如是甚深正法，誰能信解如聞受行？」
佛告迦葉：「今此會中比丘、比丘尼、優婆塞、優婆夷，得聞此經者，如是人等，于未來世若聞是法，必能信解于甚深般若波羅蜜，乃能讀誦信解受持，亦為他人分別演說。譬如長者失摩尼寶，憂愁苦惱。后若還得，心甚歡喜。如是，迦葉！比丘、比丘尼、優婆塞、優婆夷等
【現代漢語翻譯】 現代漢語譯本： 『無知』（avidyā）即不可思議，這不可思議的境界是佛所了知的，它既無所取也無所不取，不執著於過去、現在、未來等時間的概念，不執著于生滅以及一切的造作，既不是斷滅也不是恒常。像這樣認知的人，就稱為具有正智。這不可思議的智慧如同虛空，無所謂此岸彼岸，無法比擬，沒有好壞之分，沒有同等可比，沒有形狀和樣貌。 佛陀告訴文殊師利：『如果能這樣認知，就稱為不退轉的智慧。』文殊師利說：『無作的智慧稱為不退轉的智慧，就像金錠，必須經過錘打才能知道它的好壞。如果不經過錘打，就沒有人能知道。不退轉的智慧的相狀也是如此。必須在實踐中體驗，不執著于念頭，沒有生起和造作，具備不動搖的定力，不生不滅，這樣才能顯現出來。』 這時，佛陀告訴文殊師利：『像諸佛如來自己所說的智慧，誰能相信呢？』文殊師利說：『這樣的智慧，既不是涅槃之法，也不是生死之法，是寂滅的修行，是不動搖的修行，它不斷除貪慾、嗔恚、愚癡，也不是不去除。為什麼呢？因為它無盡無滅，不脫離生死，也不是不脫離，不修道，也不是不修道。這樣理解的人，稱為具有正信。』 佛陀告訴文殊師利：『說得好，說得好！正如你所說，你深刻理解了這個道理。』 這時，摩訶迦葉（Mahākāśyapa）對佛說：『世尊！在未來的世代，如果有人宣說這樣甚深的正法，誰能像聽聞后那樣信解並實踐呢？』 佛陀告訴迦葉：『現在這個法會中的比丘（bhikṣu）、比丘尼（bhikṣuṇī）、優婆塞（upāsaka）、優婆夷（upāsikā），如果能聽聞這部經，這些人，在未來世如果聽到這個法，必定能信解這甚深的般若波羅蜜（Prajñāpāramitā），並且能夠讀誦、信解、受持，也能為他人分別演說。譬如一位長者丟失了摩尼寶（maṇi-ratna），憂愁苦惱。後來如果找回，心中會非常歡喜。迦葉！比丘、比丘尼、優婆塞、優婆夷等也是如此。』
【English Translation】 English version: 'Ignorance' (avidyā) is inconceivable; this inconceivable state is known by the Buddha, it neither grasps nor does not grasp, it does not perceive the characteristics of the three times (past, present, future), it does not grasp birth and death and all actions, it is neither annihilation nor permanence. One who knows thus is called having right wisdom. This inconceivable wisdom is like space, neither here nor there, incomparable, without good or bad, without equal, without form or appearance. The Buddha said to Mañjuśrī, 'If one knows thus, it is called non-retrogressive wisdom.' Mañjuśrī said, 'Non-action wisdom is called non-retrogressive wisdom, just like a gold ingot, only after being hammered can one know its quality. If it is not hammered, no one can know. The characteristic of non-retrogressive wisdom is also like this. It must be experienced in practice, without attachment to thoughts, without arising or action, possessing unwavering concentration, neither arising nor ceasing, then it will manifest.' At that time, the Buddha said to Mañjuśrī, 'As the Tathāgatas themselves speak of their wisdom, who can believe it?' Mañjuśrī said, 'Such wisdom is neither the Dharma of Nirvāṇa nor the Dharma of Saṃsāra, it is the practice of quiescence, the practice of non-movement, it does not eliminate greed, hatred, and delusion, nor does it not eliminate them. Why? Because it is endless and without cessation, it is not apart from Saṃsāra, nor is it not apart, it does not cultivate the path, nor does it not cultivate the path. One who understands thus is called having right faith.' The Buddha said to Mañjuśrī, 'Excellent, excellent! As you have said, you deeply understand this meaning.' At that time, Mahākāśyapa said to the Buddha, 'World Honored One! In the future, if such profound right Dharma is spoken, who will be able to believe, understand, and practice as they have heard?' The Buddha said to Kāśyapa, 'Those in this assembly, the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, who have heard this sutra, these people, if they hear this Dharma in the future, will surely be able to believe and understand this profound Prajñāpāramitā, and will be able to recite, believe, understand, uphold, and also explain it to others. For example, an elder loses a maṇi-ratna, and is worried and distressed. Later, if he finds it again, his heart will be very joyful. Likewise, Kāśyapa! The bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās are also like this.'
，亦復如是，有信樂心。若不聞法則生苦惱，若得聞時，信解受持，常樂讀誦，甚大歡喜。當知此人，即是見佛，亦即親近供養諸佛。」
佛告迦葉：「譬如忉利天上波利質多羅樹，皰初出時，是中諸天見是樹已，皆大歡喜，此樹不久必當開敷。若比丘、比丘尼、優婆塞、優婆夷，得聞般若波羅蜜，能生信解，亦復如是。此人不久亦當開敷一切佛法。于當來世，有比丘、比丘尼、優婆塞、優婆夷，聞般若波羅蜜，信受讀誦，心不悔沒。當知是人，已從此會聽受是經，亦能為人聚落城邑廣說流佈。當知是人，佛所護念。如是甚深般若波羅蜜中，有能信樂，無疑惑者，是善男子、善女人，於過去諸佛久已修學，殖眾善根。譬如有人以手穿珠，忽遇無上真摩尼寶，心大歡喜。當知是人必已曾見。
「如是，迦葉！若善男子、善女人，修學余法，忽然得聞甚深般若波羅蜜，能生歡喜，亦復如是。當知此人，已曾聞故。若有眾生得聞甚深般若波羅蜜，心能信受，生大歡喜。如是人等亦曾親近無數諸佛，從聞般若波羅蜜，已修學故。譬如有人，先所經見城邑聚落，后若聞人讚嘆彼城，所有園苑種種池泉，華果林樹男女人民，皆可愛樂。是人聞已，即大歡喜，更勸令說，是城園苑眾好嚴飾，雜華池泉多諸甘果，種種珍妙
【現代漢語翻譯】 現代漢語譯本：也是這樣，他們有信心和喜悅的心。如果聽不到佛法，就會感到苦惱；如果能夠聽到，就會信解並接受奉持，經常樂於讀誦，感到非常歡喜。應當知道，這個人就是見到了佛，也等同於親近供養了諸佛。 佛陀告訴迦葉（Kasyapa）：『譬如忉利天（Trayastrimsa）上的波利質多羅樹（Parijatara），當花苞初現時，天上的諸天看到這棵樹，都非常歡喜，心想這棵樹不久必定會開花。如果比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika）能夠聽到《般若波羅蜜》（Prajnaparamita），並能生起信心和理解，也是這樣。這個人不久也會開敷一切佛法。在未來世，如果有比丘、比丘尼、優婆塞、優婆夷，聽到《般若波羅蜜》，信受讀誦，心中不後悔退縮。應當知道，這個人已經從這個法會聽受了這部經，也能夠為他人，在村落城鎮中廣泛宣說流佈。應當知道，這個人受到佛的護念。像這樣甚深的《般若波羅蜜》中，如果有能夠信樂，沒有疑惑的人，這個善男子、善女人，在過去諸佛那裡已經修學了很久，種下了許多善根。譬如有人用手穿珠子，忽然遇到無上的真摩尼寶（mani），心中非常歡喜。應當知道，這個人必定曾經見過。』 『迦葉！就像這樣，如果善男子、善女人，修學其他法門，忽然聽到甚深的《般若波羅蜜》，能夠生起歡喜，也是這樣。應當知道這個人，已經曾經聽聞過。如果有眾生聽到甚深的《般若波羅蜜》，心中能夠信受，生起大歡喜。這樣的人也曾經親近過無數諸佛，從他們那裡聽聞《般若波羅蜜》，已經修學過了。譬如有人，先前曾經見過某個城鎮村落，後來如果聽到有人讚嘆那個城鎮，說那裡有園林、各種池塘泉水、花果樹木、男女人民，都非常可愛。這個人聽了之後，就非常歡喜，更加勸說那人繼續講述，那個城鎮園林的各種美好裝飾，各種花朵池塘泉水，有很多甘甜的果實，各種珍奇美妙的東西。
【English Translation】 English version: It is the same; they have a heart of faith and joy. If they do not hear the Dharma, they will feel distressed; if they can hear it, they will believe, understand, accept, and uphold it, always delighting in reading and reciting it, and feeling great joy. Know that this person has seen the Buddha and is also close to and making offerings to all the Buddhas. The Buddha told Kasyapa: 'For example, the Parijatara tree on Trayastrimsa Heaven, when the buds first appear, the gods in the heavens, seeing this tree, are all very happy, thinking that this tree will surely bloom soon. If a bhiksu, bhiksuni, upasaka, or upasika can hear the Prajnaparamita and can generate faith and understanding, it is the same. This person will soon also bloom all the Buddha-Dharma. In the future, if there are bhiksus, bhiksunis, upasakas, or upasikas who hear the Prajnaparamita, believe, accept, and recite it, and do not regret or retreat in their hearts, know that this person has already heard and received this sutra from this assembly, and can also widely proclaim and spread it for others in villages and towns. Know that this person is protected by the Buddha. In such profound Prajnaparamita, if there are those who can believe and rejoice without doubt, these good men and good women have long cultivated and planted many good roots with the Buddhas of the past. For example, if someone is stringing beads and suddenly encounters an unsurpassed true mani jewel, they will be very happy. Know that this person must have seen it before.' 'It is like this, Kasyapa! If a good man or good woman, practicing other dharmas, suddenly hears the profound Prajnaparamita and can generate joy, it is the same. Know that this person has heard it before. If there are sentient beings who hear the profound Prajnaparamita and can believe and accept it in their hearts, generating great joy, such people have also been close to countless Buddhas, heard the Prajnaparamita from them, and have already practiced it. For example, if someone has previously seen a certain city or village, and later hears someone praising that city, saying that there are gardens, various ponds and springs, flowering and fruit-bearing trees, men and women, all very lovely, this person, upon hearing this, will be very happy and will further urge that person to continue describing the various beautiful decorations of that city's gardens, the various flower ponds and springs, the many sweet fruits, and all kinds of precious and wonderful things.'
一切愛樂。是人得聞，重甚歡喜。如是之人，皆曾見故。若善男子、善女人，有聞般若波羅蜜，信心聽受，能生歡喜，樂聞不厭，而更勸說。當知此輩，已從文殊師利，曾聞如是般若波羅蜜故。」迦葉白佛言：「世尊！若將來世善男子、善女人，得聞是甚深般若波羅蜜，信樂聽受。以是相故，當知此人亦於過去佛所曾聞修學。」
文殊師利白佛言：「世尊！佛說諸法，無作無相，第一寂滅。若善男子、善女人，有能如是諦了斯義，如聞如說，為諸如來之所讚歎。不違法相，是即佛說，亦是熾然般若波羅蜜相，亦名熾燃具足佛法，通達實相，不可思議。」
佛告文殊師利：「我本行菩薩道時，修諸善根，欲住阿鞞跋致地，當學般若波羅蜜。欲成阿耨多羅三藐三菩提，當學般若波羅蜜。若善男子、善女人，欲解一切法相，欲知一切眾生心界皆悉同等，當學般若波羅蜜。文殊師利！欲學一切佛法具足無礙，當學般若波羅蜜。欲學一切佛成阿耨多羅三藐三菩提時相好威儀無量法式，當學般若波羅蜜。欲知一切佛不成阿耨多羅三藐三菩提一切法式及諸威儀，當學般若波羅蜜。何以故？是空法中，不見諸佛、菩提等故。若善男子、善女人，欲知如是等相無疑惑者，當學般若波羅蜜。何以故？般若波羅蜜，不見諸法若生
【現代漢語翻譯】 現代漢語譯本：一切喜愛佛法的人，如果聽到這些教誨，會感到無比歡喜。這樣的人，都是曾經見過佛的。如果善男子、善女人，聽聞《般若波羅蜜》（Prajnaparamita，智慧的完美）時，能夠以信心接受，心生歡喜，樂於聽聞而不厭倦，並且還勸說他人聽聞，應當知道這些人，都是曾經從文殊師利（Manjusri，智慧的菩薩）那裡，聽聞過這樣的《般若波羅蜜》的緣故。」迦葉（Kasyapa，佛陀的弟子）對佛說：「世尊！如果未來世的善男子、善女人，能夠聽聞這甚深的《般若波羅蜜》，並以信心樂於接受，根據這個跡象，應當知道這個人也是在過去的佛那裡聽聞修學過的。」 文殊師利對佛說：「世尊！佛所說的諸法，是無造作、無形相，達到第一寂滅的境界。如果善男子、善女人，能夠如實地理解這個道理，如所聽聞的那樣去實踐，就會受到諸佛如來的讚歎。不違背法的實相，這就是佛所說的，也是熾盛的《般若波羅蜜》的體現，也稱為熾盛具足佛法，通達實相，不可思議。」 佛告訴文殊師利：「我過去修行菩薩道時，修習各種善根，想要安住于阿鞞跋致地（Avaivartika，不退轉地），應當學習《般若波羅蜜》。想要成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），應當學習《般若波羅蜜》。如果善男子、善女人，想要了解一切法的實相，想要知道一切眾生的心界都是相同的，應當學習《般若波羅蜜》。文殊師利！想要學習一切佛法，使其具足無礙，應當學習《般若波羅蜜》。想要學習一切佛成就阿耨多羅三藐三菩提時的相好威儀和無量法式，應當學習《般若波羅蜜》。想要知道一切佛沒有成就阿耨多羅三藐三菩提時的一切法式和威儀，應當學習《般若波羅蜜》。為什麼呢？因為在這空性的法中，看不到諸佛、菩提等等。如果善男子、善女人，想要知道這些相狀而沒有疑惑，應當學習《般若波羅蜜》。為什麼呢？因為《般若波羅蜜》中，看不到諸法的生滅。
【English Translation】 English version: All who love the Dharma, upon hearing these teachings, will feel immense joy. Such individuals have all seen the Buddha before. If a virtuous man or woman, upon hearing the Prajnaparamita (Perfection of Wisdom), can accept it with faith, generate joy, delight in hearing it without weariness, and further encourage others to listen, it should be known that these individuals have all heard such Prajnaparamita from Manjusri (Bodhisattva of Wisdom) before.」 Kasyapa (a disciple of the Buddha) said to the Buddha, 「World Honored One! If virtuous men and women in the future can hear this profound Prajnaparamita and accept it with faith and joy, based on this sign, it should be known that this person has also heard and studied it with past Buddhas.」 Manjusri said to the Buddha, 「World Honored One! The Dharma spoken by the Buddha is without creation, without form, and reaches the state of ultimate tranquility. If a virtuous man or woman can truly understand this principle, and practice as they have heard, they will be praised by all the Tathagatas (Buddhas). Not violating the true nature of Dharma, this is what the Buddha has spoken, and it is also the manifestation of the blazing Prajnaparamita, also known as the blazing and complete Buddha Dharma, understanding the true reality, which is inconceivable.」 The Buddha told Manjusri, 「When I was practicing the Bodhisattva path, cultivating various roots of goodness, desiring to dwell in the Avaivartika (non-retrogressing) stage, I should study the Prajnaparamita. Desiring to achieve Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), I should study the Prajnaparamita. If a virtuous man or woman desires to understand the true nature of all dharmas, and desires to know that the minds of all sentient beings are the same, they should study the Prajnaparamita. Manjusri! Desiring to study all the Buddha Dharmas, making them complete and unobstructed, one should study the Prajnaparamita. Desiring to study all the Buddha's marks of excellence, majestic demeanor, and immeasurable forms when achieving Anuttara-samyak-sambodhi, one should study the Prajnaparamita. Desiring to know all the forms and demeanor of all Buddhas before achieving Anuttara-samyak-sambodhi, one should study the Prajnaparamita. Why? Because in this empty Dharma, one does not see Buddhas, Bodhi, etc. If a virtuous man or woman desires to know these aspects without doubt, they should study the Prajnaparamita. Why? Because in the Prajnaparamita, one does not see the arising or ceasing of dharmas.
若滅、若垢若凈。是故善男子、善女人，應作如是學般若波羅蜜。欲知一切法無過去、未來、現在等相，當學般若波羅蜜。何以故？法界性相無三世故。欲知一切法同入法界心無掛礙，當學般若波羅蜜。欲得三轉十二行法輪，亦自證知而不取著，當學般若波羅蜜。欲得慈心遍覆一切眾生而無限齊，亦不作念有眾生相，當學般若波羅蜜。欲得於一切眾生不起諍論，亦復不取無諍論相，當學般若波羅蜜。欲知是處非處、十力、無畏，住佛智慧得無礙辯，當學般若波羅蜜。」
爾時文殊師利白佛言：「世尊！我觀正法，無為無相，無得無利，無生無滅，無來無去，無知者、無見者、無作者。不見般若波羅蜜，亦不見般若波羅蜜境界，非證非不證。不作戲論，無有分別。一切法無盡離盡，無凡夫法，無聲聞法，無辟支佛法、佛法。非得非不得，不捨生死，不證涅槃。非思議非不思議，非作非不作。法相如是。不知云何當學般若波羅蜜？」
爾時佛告文殊師利：「若能如是知諸法相，是名當學般若波羅蜜。菩薩摩訶薩若欲學菩提自在三昧，得是三昧已，照明一切甚深佛法，及知一切諸佛名字，亦悉了達諸佛世界，無有障礙，當如文殊師利所說般若波羅蜜中學。」
文殊師利白佛言：「世尊！何以故名般若波羅
【現代漢語翻譯】 現代漢語譯本 若有滅、有垢、有凈的觀念，因此，善男子、善女人，應當這樣修學般若波羅蜜（智慧到彼岸）。想要了解一切法沒有過去、未來、現在等相狀，應當修學般若波羅蜜。為什麼呢？因為法界的自性沒有三世的分別。想要了解一切法都融入法界，心中沒有掛礙，應當修學般若波羅蜜。想要獲得三轉十二行法輪（佛陀初轉法輪時的教義），並且自己證悟而不執著，應當修學般若波羅蜜。想要獲得慈心遍覆一切眾生而沒有邊際，也不作意有眾生的相狀，應當修學般若波羅蜜。想要對於一切眾生不起爭論，也不執著于沒有爭論的相狀，應當修學般若波羅蜜。想要了解是處非處（因果關係）、十力（佛陀的十種力量）、無畏（佛陀的四種無畏），安住于佛的智慧而獲得無礙的辯才，應當修學般若波羅蜜。
這時，文殊師利（Manjusri）菩薩對佛說：『世尊！我觀察正法，它是無為無相的，沒有獲得也沒有利益，沒有生也沒有滅，沒有來也沒有去，沒有知者、沒有見者、沒有作者。看不到般若波羅蜜，也看不到般若波羅蜜的境界，不是證得也不是不證得。不作戲論，沒有分別。一切法沒有窮盡也沒有離開窮盡，沒有凡夫的法，沒有聲聞（Sravaka）的法，沒有辟支佛（Pratyekabuddha）的法，也沒有佛的法。不是得到也不是沒有得到，不捨棄生死，也不證得涅槃（Nirvana）。不是思議也不是不可思議，不是作為也不是不作為。法的實相就是這樣。不知道應當如何修學般若波羅蜜？』
這時，佛告訴文殊師利：『如果能夠這樣瞭解諸法的實相，就叫做修學般若波羅蜜。菩薩摩訶薩（Bodhisattva-Mahasattva）如果想要修學菩提自在三昧（菩提自在的禪定），得到這種禪定后，能夠照亮一切甚深的佛法，並且知道一切諸佛的名字，也完全通達諸佛的世界，沒有障礙，應當像文殊師利所說的般若波羅蜜那樣修學。』
文殊師利菩薩對佛說：『世尊！為什麼叫做般若波羅蜜？』
【English Translation】 English version If there is the concept of extinction, defilement, or purity, therefore, good men and good women, should learn the Prajna Paramita (Perfection of Wisdom) in this way. If you want to understand that all dharmas have no characteristics of past, future, or present, you should learn the Prajna Paramita. Why? Because the nature of the Dharma Realm has no distinction of the three times. If you want to understand that all dharmas merge into the Dharma Realm and the mind has no hindrance, you should learn the Prajna Paramita. If you want to obtain the three turnings of the twelve-spoked Dharma wheel (the teachings of the Buddha's first turning of the Dharma wheel), and realize it yourself without attachment, you should learn the Prajna Paramita. If you want to obtain a compassionate mind that covers all sentient beings without limit, and also not conceive of the appearance of sentient beings, you should learn the Prajna Paramita. If you want to not engage in disputes with all sentient beings, and also not be attached to the appearance of non-dispute, you should learn the Prajna Paramita. If you want to understand what is right and wrong (cause and effect), the ten powers (of the Buddha), the fearlessness (of the Buddha), abide in the wisdom of the Buddha and obtain unobstructed eloquence, you should learn the Prajna Paramita.
At that time, Manjusri (Manjusri) Bodhisattva said to the Buddha: 'World Honored One! I observe the true Dharma, it is unconditioned and without form, there is no attainment and no benefit, no birth and no extinction, no coming and no going, no knower, no seer, and no doer. One does not see Prajna Paramita, nor does one see the realm of Prajna Paramita, it is neither realization nor non-realization. There is no making of conceptual play, and no discrimination. All dharmas are without end and without leaving the end, there is no dharma of ordinary beings, no dharma of Sravakas (Hearers), no dharma of Pratyekabuddhas (Solitary Buddhas), and no dharma of Buddhas. It is neither obtaining nor not obtaining, neither abandoning birth and death, nor realizing Nirvana (Nirvana). It is neither conceivable nor inconceivable, neither doing nor not doing. The true nature of Dharma is like this. I do not know how one should learn Prajna Paramita?'
At that time, the Buddha told Manjusri: 'If one can understand the true nature of all dharmas in this way, it is called learning Prajna Paramita. If a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) wants to learn the Samadhi of Bodhi Freedom (the meditation of Bodhi Freedom), and after obtaining this Samadhi, can illuminate all profound Buddha dharmas, and know the names of all Buddhas, and also completely understand the worlds of all Buddhas, without any obstacles, one should learn according to the Prajna Paramita as Manjusri has described.'
Manjusri Bodhisattva said to the Buddha: 'World Honored One! Why is it called Prajna Paramita?'
蜜？」佛言：「般若波羅蜜無邊無際，無名無相，非思量，無歸依，無洲渚，無犯無福，無晦無明，猶如法界，無有分齊，亦無限數，是名般若波羅蜜，亦名菩薩摩訶薩行處。非處非不行處，悉入一乘，名非行處。何以故？無念無作故。」
文殊師利白佛言：「世尊！當云何行能速得阿耨多羅三藐三菩提？」佛言：「文殊師利！如般若波羅蜜所說行，能速得阿耨多羅三藐三菩提。復有一行三昧，若善男子、善女人，修是三昧者，亦速得阿耨多羅三藐三菩提。」
文殊師利言：「世尊！云何名一行三昧？」
佛言：「法界一相，系緣法界，是名一行三昧。若善男子、善女人，欲入一行三昧，當先聞般若波羅蜜，如說修學，然後能入一行三昧。如法界緣，不退不壞，不思議，無礙無相。善男子、善女人，欲入一行三昧，應處空閑，舍諸亂意，不取相貌，繫心一佛，專稱名字。隨佛方所，端身正向，能於一佛唸唸相續，即是念中，能見過去、未來、現在諸佛。何以故？念一佛功德無量無邊，亦與無量諸佛功德無二，不思議佛法等無分別，皆乘一如，成最正覺，悉具無量功德、無量辯才。如是入一行三昧者，盡知恒沙諸佛、法界，無差別相。阿難所聞佛法，得念總持，辯才智慧于聲聞中雖為最勝，猶住量數
【現代漢語翻譯】 現代漢語譯本： 「什麼是般若波羅蜜（到達智慧彼岸）？」佛說：「般若波羅蜜無邊無際，沒有名稱，沒有形相，不是思量所能及，沒有歸依之處，沒有可停留的洲渚，沒有犯戒也沒有福報，沒有黑暗也沒有光明，猶如法界（宇宙的本體），沒有界限，也沒有數量，這叫做般若波羅蜜，也叫做菩薩摩訶薩（大菩薩）的修行之處。它既不是處所也不是非處所，一切都歸於一乘（唯一的解脫之道），所以叫做非行處。為什麼呢？因為它無念無作。」 文殊師利（智慧第一的菩薩）對佛說：「世尊！應當如何修行才能迅速證得阿耨多羅三藐三菩提（無上正等正覺）？」佛說：「文殊師利！按照般若波羅蜜所說的修行，就能迅速證得阿耨多羅三藐三菩提。還有一種一行三昧（專注於一境的禪定），如果善男子、善女人修習這種三昧，也能迅速證得阿耨多羅三藐三菩提。」 文殊師利說：「世尊！什麼叫做一行三昧？」 佛說：「法界（宇宙的本體）只有一個相，將心專注於法界，這就叫做一行三昧。如果善男子、善女人想要進入一行三昧，應當先聽聞般若波羅蜜，按照所說的去修學，然後才能進入一行三昧。如同法界的緣起，不退轉，不壞滅，不可思議，沒有障礙，沒有形相。善男子、善女人想要進入一行三昧，應當處在空閑的地方，捨棄各種雜亂的念頭，不執著于任何相貌，將心專注於一尊佛，專心稱念佛的名號。隨著佛所在的方向，端正身體，如果能對一尊佛唸唸相續，在念佛的過程中，就能見到過去、未來、現在的一切諸佛。為什麼呢？因爲念一尊佛的功德無量無邊，也與無量諸佛的功德沒有差別，不可思議的佛法平等沒有分別，都乘著同一個真如，成就最正覺，都具備無量的功德和無量的辯才。像這樣進入一行三昧的人，就能完全瞭解恒河沙數諸佛和法界，沒有差別之相。阿難（佛陀的十大弟子之一）所聽聞的佛法，得到了念總持（記憶力），辯才和智慧在聲聞（聽聞佛法而修行的人）中雖然是最殊勝的，但仍然有侷限。」
【English Translation】 English version: 「What is Prajna Paramita (Perfection of Wisdom)?」 The Buddha said, 「Prajna Paramita is boundless and limitless, without name or form, beyond thought, without refuge, without a shore, without transgression or merit, without darkness or light, like the Dharma Realm (the essence of the universe), without boundaries or number. This is called Prajna Paramita, and it is also called the practice place of Bodhisattva Mahasattvas (Great Bodhisattvas). It is neither a place nor a non-place, all entering into the One Vehicle (the only path to liberation), hence it is called a non-practice place. Why? Because it is without thought and without action.」 Manjushri (Bodhisattva of Wisdom) said to the Buddha, 「World Honored One! How should one practice to quickly attain Anuttara-Samyak-Sambodhi (Supreme Perfect Enlightenment)?」 The Buddha said, 「Manjushri! By practicing as described in Prajna Paramita, one can quickly attain Anuttara-Samyak-Sambodhi. There is also a Samadhi of One Practice (meditation focused on one object), if good men and good women cultivate this Samadhi, they can also quickly attain Anuttara-Samyak-Sambodhi.」 Manjushri said, 「World Honored One! What is called the Samadhi of One Practice?」 The Buddha said, 「The Dharma Realm (the essence of the universe) has one form, focusing the mind on the Dharma Realm, this is called the Samadhi of One Practice. If good men and good women wish to enter the Samadhi of One Practice, they should first hear Prajna Paramita, practice as instructed, and then they can enter the Samadhi of One Practice. Like the origination of the Dharma Realm, it does not regress, does not perish, is inconceivable, without obstruction, and without form. Good men and good women who wish to enter the Samadhi of One Practice should stay in a quiet place, abandon all distracting thoughts, not cling to any appearances, focus the mind on one Buddha, and wholeheartedly recite the Buddha's name. Following the direction of the Buddha, straighten the body, if one can continuously think of one Buddha, in the process of reciting the Buddha's name, one can see all the Buddhas of the past, future, and present. Why? Because the merit of reciting one Buddha is immeasurable and boundless, and it is no different from the merit of countless Buddhas. The inconceivable Buddha Dharma is equal and without distinction, all riding on the same Suchness, achieving the most perfect enlightenment, all possessing immeasurable merit and immeasurable eloquence. Those who enter the Samadhi of One Practice in this way will fully understand the countless Buddhas and the Dharma Realm, without any difference in appearance. Ananda (one of the Buddha's ten great disciples), who heard the Buddha's teachings, attained the power of memory, and although his eloquence and wisdom were the most outstanding among the Sravakas (those who hear the teachings and practice), they were still limited.」
，則有限礙。若得一行三昧，諸經法門，一一分別，皆悉了知，決定無礙。晝夜常說，智慧辯才終不斷絕。若比阿難多聞辯才，百千等分不及其一。菩薩摩訶薩應作是念：『我當云何逮得一行三昧不可思議功德無量名稱？』佛言：『菩薩摩訶薩當念一行三昧，常勤精進而不懈怠。』如是次第漸漸修學，則能得入一行三昧，不可思議功德作證，除謗正法不信，惡業重罪障者，所不能入。
「複次，文殊師利！譬如有人得摩尼珠，示其珠師。珠師答言：『此是無價真摩尼寶。』即求師言：『為我治磨，勿失光色。』珠師治已，隨其磨時，珠色光明映徹表裡。文殊師利！若有善男子、善女人，修學一行三昧不可思議功德無量名稱，隨修學時，知諸法相，明達無礙，功德增長，亦復如是。文殊師利！譬如日輪，光明遍滿，無有減相。若得一行三昧，悉能具足一切功德，無有缺少，亦復如是。照明佛法，如日輪光。
「文殊師利！我所說法，皆是一味離味，解脫味，寂滅味。若善男子、善女人，得是一行三昧者，其所演說，亦是一味離味，解脫味、寂滅味，隨順正法，無錯謬相。文殊師利！若菩薩摩訶薩得是一行三昧，皆悉滿足助道之法，速得阿耨多羅三藐三菩提。
「複次，文殊師利！菩薩摩訶薩，不見法
【現代漢語翻譯】 現代漢語譯本：如果有所侷限和障礙。如果能夠證得一行三昧（專注一境的禪定），那麼對於各種經典法門，都能一一分別瞭解，完全通達無礙。日夜不停地宣說，智慧和辯才永遠不會斷絕。即使是像阿難（佛陀的十大弟子之一，以多聞著稱）那樣多聞善辯的人，也比不上證得一行三昧的人的百分之一，千分之一。菩薩摩訶薩應當這樣想：『我應當如何才能獲得一行三昧不可思議的功德和無量的名號呢？』佛說：『菩薩摩訶薩應當修習一行三昧，常常勤奮精進而不懈怠。』像這樣次第漸進地修學，就能證入一行三昧，獲得不可思議的功德。但是，誹謗正法、不信佛法、惡業深重的人是無法證入的。 現代漢語譯本：『再者，文殊師利（菩薩名，代表智慧）！譬如有人得到一顆摩尼寶珠（如意寶珠，能滿足願望），拿給珠寶匠看。珠寶匠回答說：『這是無價的真摩尼寶。』這個人就請求珠寶匠說：『請你為我打磨它，不要讓它失去光澤。』珠寶匠打磨之後，隨著打磨的進行，寶珠的顏色和光芒內外都晶瑩透徹。文殊師利！如果有善男子、善女人，修學一行三昧不可思議的功德和無量的名號，隨著修學的深入，就能瞭解諸法的實相，明達無礙，功德增長，也是如此。文殊師利！譬如太陽的光輝，遍滿一切，沒有減少的時候。如果證得一行三昧，就能完全具足一切功德，沒有缺少，也是如此。能夠照亮佛法，就像太陽的光輝一樣。 現代漢語譯本：『文殊師利！我所說的法，都是一味的離味（超越分別的滋味），解脫味（解脫煩惱的滋味），寂滅味（涅槃寂靜的滋味）。如果善男子、善女人，證得這一行三昧，他們所宣說的法，也是一味的離味，解脫味，寂滅味，符合正法，沒有錯謬之處。文殊師利！如果菩薩摩訶薩證得這一行三昧，就能完全具備助道的修行方法，迅速證得阿耨多羅三藐三菩提（無上正等正覺）。』 現代漢語譯本：『再者，文殊師利！菩薩摩訶薩，不執著於法。
【English Translation】 English version: then there are limitations and obstacles. If one attains the Samadhi of One Practice (a meditative state of focused concentration), then one will understand each and every Dharma teaching in the scriptures, and be completely unobstructed. Speaking day and night, one's wisdom and eloquence will never cease. Even if one were as learned and eloquent as Ananda (one of the Buddha's ten great disciples, known for his great memory), one would not be able to compare to even one hundredth or one thousandth of the person who has attained the Samadhi of One Practice. A Bodhisattva Mahasattva should think: 'How can I attain the inconceivable merits and immeasurable names of the Samadhi of One Practice?' The Buddha said: 'A Bodhisattva Mahasattva should practice the Samadhi of One Practice, always diligently and tirelessly.' By gradually cultivating in this way, one can enter the Samadhi of One Practice and realize its inconceivable merits. However, those who slander the true Dharma, do not believe in the Dharma, or have heavy negative karma cannot enter it. English version: 'Furthermore, Manjushri (a Bodhisattva representing wisdom)! It is like a person who obtains a Mani jewel (a wish-fulfilling jewel) and shows it to a jeweler. The jeweler replies: 'This is a priceless true Mani jewel.' The person then asks the jeweler: 'Please polish it for me, and do not let it lose its luster.' After the jeweler polishes it, as the polishing progresses, the jewel's color and light become clear and radiant inside and out. Manjushri! If a good man or good woman cultivates the Samadhi of One Practice, with its inconceivable merits and immeasurable names, as their cultivation deepens, they will understand the true nature of all dharmas, become clear and unobstructed, and their merits will increase, just like that. Manjushri! It is like the sun's light, which is all-pervasive and never diminishes. If one attains the Samadhi of One Practice, one will fully possess all merits, lacking nothing, just like that. One will be able to illuminate the Buddha Dharma, like the light of the sun.' English version: 'Manjushri! The Dharma that I teach is all of one flavor, the flavor of detachment (transcending discrimination), the flavor of liberation (liberation from afflictions), and the flavor of tranquility (the tranquility of Nirvana). If a good man or good woman attains this Samadhi of One Practice, the Dharma they proclaim will also be of one flavor, the flavor of detachment, the flavor of liberation, and the flavor of tranquility, in accordance with the true Dharma, without any errors. Manjushri! If a Bodhisattva Mahasattva attains this Samadhi of One Practice, they will fully possess the methods that aid the path, and quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' English version: 'Furthermore, Manjushri! A Bodhisattva Mahasattva does not cling to dharmas.'
界有分別相及以一相，速得阿耨多羅三藐三菩提相，不可思議。是菩提中，亦無得佛。如是知者，速得阿耨多羅三藐三菩提。若信一切法悉是佛法，不生驚怖亦不疑惑。如是忍者，速得阿耨多羅三藐三菩提。」
文殊師利白佛言：「世尊！以如是因，速得阿耨多羅三藐三菩提耶？」佛言：「得阿耨多羅三藐三菩提，不以因得，不以非因得。何以故？不思議界，不以因得，不以非因得。若善男子、善女人，聞如是說，不生懈怠。當知是人，已於先佛種諸善根。是故比丘、比丘尼，聞說是甚深般若波羅蜜，不生驚怖，即是從佛出家。若優婆塞、優婆夷，得聞如是甚深般若波羅蜜，心不驚怖，即是成就真歸依處。
「文殊師利！若善男子、善女人，不習甚深般若波羅蜜，即是不修佛乘。譬如大地，一切藥木皆依地生長。文殊師利！菩薩摩訶薩亦復如是，一切善根皆依般若波羅蜜而得增長，于阿耨多羅三藐三菩提不相違背。」
爾時文殊師利白佛言：「世尊！此閻浮提城邑聚落，當於何處演說如是甚深般若波羅蜜？」佛告文殊師利：「今此會中，若有人聞般若波羅蜜，皆發誓言：『于未來世，常得與般若波羅蜜相應，從是信解，未來世中能聽是經。』當知此人不從余小善根中來，所能堪受，聞已歡喜。文殊
【現代漢語翻譯】 現代漢語譯本：境界有分別相和統一相，迅速證得阿耨多羅三藐三菩提（無上正等正覺）的境界，是不可思議的。在菩提（覺悟）中，也沒有『得佛』的概念。像這樣理解的人，就能迅速證得阿耨多羅三藐三菩提。如果相信一切法都是佛法，不產生驚恐也不疑惑。像這樣安忍的人，就能迅速證得阿耨多羅三藐三菩提。 文殊師利菩薩問佛說：『世尊！因為這樣的原因，就能迅速證得阿耨多羅三藐三菩提嗎？』佛說：『證得阿耨多羅三藐三菩提，不是因為因緣而得，也不是因為非因緣而得。為什麼呢？因為不可思議的境界，不是因為因緣而得，也不是因為非因緣而得。如果善男子、善女人，聽到這樣的說法，不產生懈怠。應當知道這個人，已經在過去的佛那裡種下了各種善根。所以比丘、比丘尼，聽到這甚深的般若波羅蜜（智慧到彼岸），不產生驚恐，就是從佛出家的人。如果優婆塞（在家男居士）、優婆夷（在家女居士），能夠聽到這甚深的般若波羅蜜，心中不驚恐，就是成就了真正的皈依之處。 『文殊師利！如果善男子、善女人，不修習甚深的般若波羅蜜，就是不修習佛的教法。譬如大地，一切藥草樹木都依靠大地生長。文殊師利！菩薩摩訶薩（大菩薩）也是這樣，一切善根都依靠般若波羅蜜而增長，與阿耨多羅三藐三菩提不相違背。』 這時，文殊師利菩薩問佛說：『世尊！這閻浮提（我們所居住的世界）的城鎮村落，應當在什麼地方宣說這甚深的般若波羅蜜呢？』佛告訴文殊師利：『現在這個法會中，如果有人聽到般若波羅蜜，都發誓說：『在未來世，常常能夠與般若波羅蜜相應，從這種信解出發，未來世中能夠聽聞這部經典。』應當知道這個人不是從其他小的善根中來的，他所能承受的，聽了之後會歡喜。』文殊
【English Translation】 English version: The realm has aspects of differentiation and unity, and the aspect of quickly attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment) is inconceivable. In Bodhi (enlightenment), there is also no concept of 『attaining Buddhahood.』 One who understands in this way can quickly attain Anuttara-samyak-sambodhi. If one believes that all dharmas are Buddha-dharma, one does not generate fear or doubt. One who endures in this way can quickly attain Anuttara-samyak-sambodhi. Manjushri Bodhisattva asked the Buddha, 『World Honored One! Is it because of such a cause that one can quickly attain Anuttara-samyak-sambodhi?』 The Buddha said, 『Attaining Anuttara-samyak-sambodhi is not attained through cause, nor is it attained through non-cause. Why? Because the inconceivable realm is not attained through cause, nor is it attained through non-cause. If a good man or good woman hears such teachings and does not generate laziness, it should be known that this person has already planted various good roots with past Buddhas. Therefore, if a Bhikshu (monk) or Bhikshuni (nun) hears this profound Prajna Paramita (perfection of wisdom) and does not generate fear, they are those who have left home from the Buddha. If an Upasaka (male lay practitioner) or Upasika (female lay practitioner) can hear this profound Prajna Paramita and their hearts do not generate fear, they have achieved a true refuge.』 『Manjushri! If a good man or good woman does not practice the profound Prajna Paramita, they are not practicing the Buddha』s teachings. For example, like the earth, all herbs and trees grow relying on the earth. Manjushri! Bodhisattva Mahasattvas (great Bodhisattvas) are also like this; all good roots grow relying on Prajna Paramita, and they are not in conflict with Anuttara-samyak-sambodhi.』 At that time, Manjushri Bodhisattva asked the Buddha, 『World Honored One! In what places in the cities and villages of Jambudvipa (the world we inhabit) should this profound Prajna Paramita be expounded?』 The Buddha told Manjushri, 『In this assembly, if anyone hears Prajna Paramita, they all make a vow: 『In future lives, may I always be in accordance with Prajna Paramita, and from this understanding, may I be able to hear this sutra in future lives.』 It should be known that this person does not come from other small good roots; what they can bear, they will rejoice upon hearing.』 Manjushri
師利！若復有人，從汝聽是般若波羅蜜，應作是言：『此般若波羅蜜中，無聲聞、辟支佛法、佛法，亦無凡夫生滅等法。』」
文殊師利白佛言：「世尊！若比丘、比丘尼、優婆塞、優婆夷，來問我言：『云何如來說般若波羅蜜？』我當答言：『一切諸法無諍論相，云何如來當說般若波羅蜜？』何以故？不見有法可與法諍論，亦無眾生心識能知。複次，世尊！我當更說究竟實際。何以故？一切法相同入實際，阿羅漢無別勝法。何以故？阿羅漢法、凡夫法，不一不異故。複次，世尊！如是說法，無有眾生已得涅槃，今得、當得。何以故？無有決定眾生相故。」
文殊師利言：「若人慾聞般若波羅蜜，我當作如是說。其有聽者，不念不著，無聞無得，當如幻人無所分別。如是說者，是真說法。是故聽者莫作二相，不捨諸見而修佛法，不取佛法，不捨凡夫法。何以故？佛及凡夫，二法相空，無取捨故。若人問我，當作是說，如是安慰，如是建立。善男子、善女人，應如是問，作如是住，心不退不沒，當如法相，隨順般若波羅蜜說。」
爾時世尊嘆文殊師利：「善哉，善哉！如汝所說。若善男子、善女人，欲見諸佛，應學如是般若波羅蜜。欲親近諸佛，如法供養，應學如是般若波羅蜜。若欲言如來是我世尊
【現代漢語翻譯】 現代漢語譯本： 『舍利子！如果有人聽你講這部《般若波羅蜜》，應該這樣說：『這部《般若波羅蜜》中，沒有聲聞（Sravaka，指聽聞佛法而修行證果的人）、辟支佛（Pratyekabuddha，指不依師教，獨自悟道的人）的法，也沒有佛法，也沒有凡夫的生滅等法。』 文殊師利菩薩對佛說：『世尊！如果有比丘、比丘尼、優婆塞（Upasaka，指在家男居士）、優婆夷（Upasika，指在家女居士）來問我：『如來如何宣說《般若波羅蜜》？』我應當回答說：『一切諸法都沒有諍論的相狀，如來又如何宣說《般若波羅蜜》呢？』為什麼呢？因為沒有法可以與法諍論，也沒有眾生的心識能夠知曉。其次，世尊！我應當更說究竟的實際。為什麼呢？因為一切法都相同地進入實際，阿羅漢（Arhat，指斷盡煩惱，證得無生的人）沒有特別殊勝的法。為什麼呢？因為阿羅漢的法和凡夫的法，不一也不異。其次，世尊！像這樣說法，沒有眾生已經得到涅槃（Nirvana，指解脫生死輪迴的境界），現在得到，或者將來得到。為什麼呢？因為沒有確定的眾生相。』 文殊師利菩薩說：『如果有人想聽《般若波羅蜜》，我應當這樣說。聽的人，不執著，不念想，無所聞，無所得，應當像幻化的人一樣，沒有分別。像這樣說，才是真正的說法。所以聽的人不要執著於二相，不要捨棄各種見解而修習佛法，不要執取佛法，也不要捨棄凡夫的法。為什麼呢？因為佛和凡夫，這兩種法的相都是空性的，沒有取捨。如果有人問我，應當這樣說，這樣安慰，這樣建立。善男子、善女人，應當這樣問，這樣安住，心不退縮不沉沒，應當如法相，隨順《般若波羅蜜》而說。』 這時，世尊讚歎文殊師利菩薩說：『說得好啊，說得好啊！正如你所說。如果善男子、善女人，想要見到諸佛，應當學習這樣的《般若波羅蜜》。想要親近諸佛，如法供養，應當學習這樣的《般若波羅蜜》。如果想要說如來是我的世尊，
【English Translation】 English version: 『Sariputra! If someone, having heard this Prajnaparamita from you, should say: 『In this Prajnaparamita, there is no Dharma of Sravakas (those who attain enlightenment by hearing the teachings), Pratyekabuddhas (those who attain enlightenment on their own), or Buddhas, nor are there the Dharmas of birth and death of ordinary beings.』 Manjusri said to the Buddha: 『World Honored One! If a Bhiksu (monk), Bhiksuni (nun), Upasaka (male lay practitioner), or Upasika (female lay practitioner) were to ask me: 『How does the Tathagata (Buddha) expound the Prajnaparamita?』 I should answer: 『All Dharmas have no aspect of contention, how then should the Tathagata expound the Prajnaparamita?』 Why is this? Because there is no Dharma that can contend with another Dharma, nor is there any consciousness of sentient beings that can know it. Furthermore, World Honored One! I should further speak of the ultimate reality. Why is this? Because all Dharmas equally enter into reality, and an Arhat (one who has attained enlightenment) has no separate superior Dharma. Why is this? Because the Dharma of an Arhat and the Dharma of an ordinary being are neither one nor different. Furthermore, World Honored One! Speaking in this way, there are no sentient beings who have already attained Nirvana (the state of liberation from suffering), are now attaining it, or will attain it in the future. Why is this? Because there is no fixed aspect of sentient beings.』 Manjusri said: 『If someone wishes to hear the Prajnaparamita, I should speak in this way. Those who listen should not be attached, should not think, should have no hearing, and should have no attainment, they should be like an illusionary person, without any discrimination. Speaking in this way is the true speaking of Dharma. Therefore, those who listen should not create dualistic aspects, should not abandon their views to cultivate the Buddha Dharma, should not grasp the Buddha Dharma, and should not abandon the Dharma of ordinary beings. Why is this? Because the aspects of both the Buddha and ordinary beings are empty, without grasping or abandoning. If someone asks me, I should speak in this way, comfort them in this way, and establish them in this way. Good men and good women should ask in this way, abide in this way, with minds that neither retreat nor sink, they should be in accordance with the Dharma aspect, and speak in accordance with the Prajnaparamita.』 At that time, the World Honored One praised Manjusri: 『Excellent, excellent! Just as you have said. If good men and good women wish to see all the Buddhas, they should learn this Prajnaparamita. If they wish to be close to all the Buddhas and make offerings in accordance with the Dharma, they should learn this Prajnaparamita. If they wish to say that the Tathagata is my World Honored One,
，應學如是般若波羅蜜。若言如來非我世尊，亦應學如是般若波羅蜜。若欲成阿耨多羅三藐三菩提，應學如是般若波羅蜜。若欲不成阿耨多羅三藐三菩提，亦應學如是般若波羅蜜。若欲成就一切三昧，應學如是般若波羅蜜。若欲不成就一切三昧，亦應學如是般若波羅蜜。何以故？無作三昧無異相故，一切法無生無出故。若欲知一切法假名，應學如是般若波羅蜜。若欲知一切眾生修菩提道，不求菩提相，心不退沒，應學如是般若波羅蜜。何以故？一切法皆菩提相故。若欲知一切眾生行非行相，非行即菩提，菩提即法界，法界即實際，心不退沒，應學如是般若波羅蜜。若欲知一切如來神通變化，無相無礙亦無方所，應學如是般若波羅蜜。」
佛告文殊師利：「若比丘、比丘尼、優婆塞、優婆夷，欲得不墮惡趣，當學般若波羅蜜。一四句偈，受持讀誦，為他解說，隨順實相。如是善男子、善女人，當知決定得阿耨多羅三藐三菩提，則住佛國。若聞如是般若波羅蜜，不驚不畏，心生信解。當知此輩，佛所印可，是佛所行大乘法印。若善男子、善女人，學此法印，超過惡趣，不入聲聞、辟支佛道，以超過故。」
爾時帝釋三十三天，以天妙華：優缽羅華、拘物頭華、分陀利華、天曼陀羅華等，天栴檀香及余末香，種
【現代漢語翻譯】 現代漢語譯本：應該學習這樣的般若波羅蜜（prajnaparamita，智慧的完美）。如果說如來（tathagata，佛的稱號）不是我的世尊，也應該學習這樣的般若波羅蜜。如果想要成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），應該學習這樣的般若波羅蜜。如果不想成就阿耨多羅三藐三菩提，也應該學習這樣的般若波羅蜜。如果想要成就一切三昧（samadhi，禪定），應該學習這樣的般若波羅蜜。如果不想成就一切三昧，也應該學習這樣的般若波羅蜜。為什麼呢？因為無作三昧沒有不同的相狀，一切法沒有生起也沒有出現。如果想要知道一切法是假名，應該學習這樣的般若波羅蜜。如果想要知道一切眾生修菩提道，不追求菩提的相狀，心不退轉，應該學習這樣的般若波羅蜜。為什麼呢？因為一切法都是菩提的相狀。如果想要知道一切眾生所行的非行之相，非行即是菩提，菩提即是法界（dharmadhatu，法性界），法界即是實際（bhutakoti，真如實際），心不退轉，應該學習這樣的般若波羅蜜。如果想要知道一切如來的神通變化，無相無礙也沒有方所，應該學習這樣的般若波羅蜜。 佛告訴文殊師利（Manjusri，智慧的象徵）說：『如果比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾），想要不墮入惡趣，應當學習般若波羅蜜。哪怕只是四句偈，受持讀誦，為他人解說，隨順實相。這樣的善男子、善女人，應當知道必定能夠得到阿耨多羅三藐三菩提，從而安住于佛國。如果聽到這樣的般若波羅蜜，不驚恐不畏懼，心中生起信解。應當知道這些人，是佛所印可的，是佛所行的大乘法印。如果善男子、善女人，學習這個法印，就能超越惡趣，不入聲聞（sravaka，聽聞佛法而修行者）、辟支佛（pratyekabuddha，獨覺）之道，因為他們已經超越了這些境界。』 那時，帝釋（Indra，天神之王）三十三天，用天上的美妙花朵：優缽羅花（utpala，青蓮花）、拘物頭花（kumuda，白睡蓮）、分陀利花（pundarika，白蓮花）、天曼陀羅花（mandarava，天界花）等，以及天上的栴檀香（candana，檀香）和其餘的末香，
【English Translation】 English version: One should learn the prajnaparamita (perfection of wisdom) in this way. If one says that the Tathagata (the thus-gone one, an epithet of the Buddha) is not my World-Honored One, one should also learn the prajnaparamita in this way. If one wishes to attain anuttara-samyak-sambodhi (unexcelled, perfect enlightenment), one should learn the prajnaparamita in this way. If one does not wish to attain anuttara-samyak-sambodhi, one should also learn the prajnaparamita in this way. If one wishes to achieve all samadhis (meditative absorptions), one should learn the prajnaparamita in this way. If one does not wish to achieve all samadhis, one should also learn the prajnaparamita in this way. Why? Because the samadhi of non-action has no different characteristics, and all dharmas (phenomena) have no arising and no appearing. If one wishes to know that all dharmas are provisional names, one should learn the prajnaparamita in this way. If one wishes to know that all sentient beings cultivate the path to bodhi (enlightenment), not seeking the characteristics of bodhi, and their minds do not regress, one should learn the prajnaparamita in this way. Why? Because all dharmas are the characteristics of bodhi. If one wishes to know that all sentient beings practice the characteristics of non-practice, that non-practice is bodhi, bodhi is the dharmadhatu (the realm of dharma), and the dharmadhatu is bhutakoti (the limit of reality), and their minds do not regress, one should learn the prajnaparamita in this way. If one wishes to know all the miraculous transformations of the Tathagatas, which are without characteristics, without obstruction, and without location, one should learn the prajnaparamita in this way. The Buddha said to Manjusri (the bodhisattva of wisdom): 『If bhiksus (monks), bhiksunis (nuns), upasakas (male lay practitioners), and upasikas (female lay practitioners) wish not to fall into the evil realms, they should learn the prajnaparamita. Even if it is just a four-line verse, they should receive, uphold, recite, and explain it to others, conforming to the true reality. Such good men and good women should know that they will definitely attain anuttara-samyak-sambodhi and thus dwell in the Buddha-land. If they hear this prajnaparamita and are not startled or afraid, and their minds generate faith and understanding, they should know that these people are approved by the Buddha and that this is the seal of the Mahayana (Great Vehicle) Dharma practiced by the Buddha. If good men and good women learn this Dharma seal, they will transcend the evil realms and not enter the path of sravakas (hearers) or pratyekabuddhas (solitary realizers), because they have transcended these realms.』 At that time, Indra (king of the gods) of the Thirty-Three Heavens, with heavenly wonderful flowers: utpala (blue lotus), kumuda (white water lily), pundarika (white lotus), mandarava (heavenly coral tree) flowers, etc., and heavenly candana (sandalwood) incense and other powdered incense,
種金寶，作天伎樂，為供養般若波羅蜜並諸如來及文殊師利，以散其上。作是供養已，愿我常聞般若波羅蜜法印。釋提桓因復作是愿，愿閻浮提善男子、善女人，常使得聞是經決定佛法，皆令信解受持讀誦為人演說。一切諸天為作擁護。
爾時佛告釋提桓因言：「憍尸迦！如是，如是！善男子、善女人，當得決定諸佛菩提。」
文殊師利白佛言：「世尊！如是受持，善男子、善女人，得大利益，功德無量。」
爾時以佛神力，一切大地六種震動。佛時微笑，放大光明，遍照三千大千世界。文殊師利白佛言：「世尊！即是如來印般若波羅蜜相。」佛言：「文殊師利！如是，如是！說般若波羅蜜已皆現此瑞，為印般若波羅蜜故，使人受持，令無贊毀。何以故？無相法印不可讚毀。我今以是法印，令諸天魔不能得便。」
佛說是已，爾時諸大菩薩及四部眾，聞說般若波羅蜜，歡喜奉行。
文殊師利所說摩訶般若波羅蜜經卷下
【現代漢語翻譯】 現代漢語譯本 釋提桓因（Śakra devānām indra，天神之王）用金寶製作天上的音樂，以此供養般若波羅蜜（Prajñāpāramitā，智慧的完美）以及諸位如來（Tathāgata，佛的稱號）和文殊師利（Mañjuśrī，智慧的菩薩），並將之散佈在他們之上。做完這些供養后，他發願希望自己能常聽聞般若波羅蜜的法印。釋提桓因又發願，希望閻浮提（Jambudvīpa，人類居住的世界）的善男子、善女人，都能常聽到這部經，從而堅定對佛法的信念，都能信解、接受、持誦併爲他人演說。一切諸天都會為他們做守護。 那時，佛陀告訴釋提桓因說：『憍尸迦（Kauśika，釋提桓因的另一個名字）！正是這樣，正是這樣！善男子、善女人，將會獲得諸佛的決定菩提（bodhi，覺悟）。』 文殊師利對佛說：『世尊！像這樣受持的人，善男子、善女人，會得到巨大的利益，功德無量。』 這時，憑藉佛的神力，一切大地都發生了六種震動。佛陀這時微笑，放出大光明，遍照三千大千世界。文殊師利對佛說：『世尊！這就是如來印證般若波羅蜜的象徵。』佛說：『文殊師利！正是這樣，正是這樣！宣說般若波羅蜜后都會出現這種瑞相，這是爲了印證般若波羅蜜，使人們受持，不生讚歎或譭謗。為什麼呢？因為無相的法印是不可讚嘆或譭謗的。我現在用這個法印，使諸天魔都不能得逞。』 佛陀說完這些話后，當時諸大菩薩以及四部眾，聽聞宣說般若波羅蜜，都歡喜地奉行。 《文殊師利所說摩訶般若波羅蜜經》卷下
【English Translation】 English version Śakra devānām indra (King of the Gods) created heavenly music with golden treasures, using it to make offerings to the Prajñāpāramitā (Perfection of Wisdom) and all the Tathāgatas (Buddhas) and Mañjuśrī (Bodhisattva of Wisdom), scattering them above. Having made these offerings, he wished that he might always hear the Dharma seal of the Prajñāpāramitā. Śakra devānām indra further wished that the good men and good women of Jambudvīpa (the world inhabited by humans) might always hear this scripture, thereby firmly believing in the Buddha's teachings, and that they might all understand, accept, uphold, recite, and explain it to others. All the gods would protect them. At that time, the Buddha said to Śakra devānām indra: 'Kauśika (another name for Śakra devānām indra)! It is so, it is so! Good men and good women will attain the definite Bodhi (enlightenment) of all Buddhas.' Mañjuśrī said to the Buddha: 'World Honored One! Those who uphold it in this way, good men and good women, will receive great benefits, and their merits will be immeasurable.' At this time, by the Buddha's divine power, the entire earth shook in six ways. The Buddha then smiled, emitting great light that illuminated the three thousand great thousand worlds. Mañjuśrī said to the Buddha: 'World Honored One! This is the sign of the Tathāgata sealing the Prajñāpāramitā.' The Buddha said: 'Mañjuśrī! It is so, it is so! After the Prajñāpāramitā is spoken, this auspicious sign will appear, to seal the Prajñāpāramitā, so that people will uphold it, without praising or slandering it. Why? Because the seal of the formless Dharma cannot be praised or slandered. I now use this Dharma seal so that all the gods and demons cannot prevail.' After the Buddha spoke these words, all the great Bodhisattvas and the fourfold assembly, having heard the Prajñāpāramitā being spoken, joyfully practiced it. The End of the Lower Scroll of the Mahāprajñāpāramitā Sūtra Spoken by Mañjuśrī