Chinese
即是法界。若以法界证法界者，即是诤论。舍利弗！法界之相即是菩提。何以故？是法界中无众生相，一切法空故。一切法空即是菩提，无二无分别故。舍利弗！无分别中则无知者，若无知者即无言说，无言说相即非有非无、非知非不知。一切诸法亦复如是。何以故？一切诸法不见处所，决定性故。如逆罪相不可思议。何以故？诸法实相不可坏故。如是逆罪亦无本性，不生天上不堕地狱，亦不入涅槃。何以故？一切业缘皆住实际，不来不去，非因非果。何以故？法界无边，无前无后故。是故，舍利弗！若见犯重比丘不堕地狱，清净行者不入涅槃，如是比丘非应供非不应供，非尽漏非不尽漏。何以故？于诸法中住平等故。” 舍利弗言：“云何名不退法忍？”文殊师利言：“不见少法有生灭相，名不退法忍。” 舍利弗言：“云何复名不调比丘？”文殊师利言：“漏尽阿罗汉，是名不调。何以故？诸结已尽，更无所调，故名不调。若过心行，名为凡夫。何以故？凡夫众生不顺法界，是故名过。” 舍利弗言：“善哉，善哉！汝今为我善解漏尽阿罗汉义。”文殊师利言：“如是，如是！我即漏尽真阿罗汉。何以故？断求声闻欲及辟支佛欲，以是因缘故，名漏尽得阿罗汉。” 佛告文殊师利：“诸 现代汉语译本： 这就是法界（Dharmadhatu，宇宙万法的本体）。如果用对法界的证悟来证悟法界，那就是争论。舍利弗（Sariputra，佛陀的十大弟子之一）！法界的真实相状就是菩提（Bodhi，觉悟）。为什么呢？因为在这法界中没有众生的相状，一切法都是空性的。一切法空性就是菩提，没有二元对立和分别。舍利弗！在没有分别中就没有知者，如果没有知者就没有言说，没有言说的相状就既非有也非无，既非知也非不知。一切诸法也是如此。为什么呢？因为一切诸法都找不到确定的处所，具有决定的自性。就像逆罪（Anantarika-karma，五种极恶的罪行）的相状不可思议。为什么呢？因为诸法的实相不可破坏。像这样的逆罪也没有本性，不会生到天上也不会堕入地狱，也不会进入涅槃（Nirvana，解脱）。为什么呢？因为一切业缘都安住于实际，不来不去，非因非果。为什么呢？因为法界无边无际，没有前也没有后。所以，舍利弗！如果看到犯了重罪的比丘不会堕入地狱，清净修行的人不会进入涅槃，这样的比丘既非应供养也非不应供养，既非漏尽也非不漏尽。为什么呢？因为在一切法中安住于平等。 舍利弗问：‘什么叫做不退转法忍（Avivartika-ksanti，不退转的忍辱）？’文殊师利（Manjusri，智慧的象征）回答说：‘看不到任何法有生灭的相状，就叫做不退转法忍。’ 舍利弗问：‘什么又叫做不调伏的比丘？’文殊师利回答说：‘漏尽的阿罗汉（Arhat，已断除烦恼的圣者），就叫做不调伏。为什么呢？因为诸结（烦恼）已经断尽，不再需要调伏，所以叫做不调伏。如果心行超过了法界，就叫做凡夫。为什么呢？因为凡夫众生不顺应法界，所以叫做超过。’ 舍利弗说：‘太好了，太好了！你现在为我很好地解释了漏尽阿罗汉的含义。’文殊师利说：‘是的，是的！我就是漏尽的真阿罗汉。为什么呢？因为断除了求声闻（Sravaka，听闻佛法而修行的人）的欲望和辟支佛（Pratyekabuddha，独自觉悟的人）的欲望，因为这个因缘，所以叫做漏尽得阿罗汉。’ 佛告诉文殊师利：‘诸 法皆如是，无有差别。’
English
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.' --------------------------------------------------------------------------------
Chinese
菩萨等坐道场时，觉悟阿耨多罗三藐三菩提不？”文殊师利言：“菩萨坐于道场，无有觉悟阿耨多罗三藐三菩提。何以故？如菩提相，无有少法而可得者，名阿耨多罗三藐三菩提。无相菩提，谁能坐者，亦无起者。以是因缘，不见菩萨坐于道场，亦不觉证阿耨多罗三藐三菩提。” 文殊师利白佛言：“世尊！菩提即五逆，五逆即菩提。何以故？菩提五逆，无二相故。无学无学者，无见无见者，无知无知者，无分别无分别者，如是之相名为菩提。见五逆相亦复如是。若言见有菩提而取证者，当知此辈即是增上慢人。” 尔时世尊告文殊师利：“汝言我是如来。谓我为如来乎？”文殊师利言：“不也，世尊！我谓不是如来为如来耶？无有如相可名为如，亦无如来智能知于如。何以故？如来及智，无二相故。空为如来，但有名字，我当云何谓是如来？” 佛告文殊师利：“汝疑如来耶？”文殊师利言：“不也，世尊！我观如来无决定性，无生无灭，故无所疑。” 佛告文殊师利：“汝今不谓如来出现于世耶？”文殊师利言：“若有如来出现世者，一切法界亦应出现。” 佛告文殊师利：“汝谓恒沙诸佛入涅槃耶？”文殊师利言：“诸佛一相，不可思议。”佛语文殊师利：“如是，如是！佛是 现代汉语译本： “菩萨在道场打坐时，会觉悟阿耨多罗三藐三菩提（无上正等正觉）吗？”文殊师利回答说：“菩萨在道场打坐，并不会觉悟阿耨多罗三藐三菩提。为什么呢？因为菩提的实相，没有任何可以执取的法，这才能称为阿耨多罗三藐三菩提。无相的菩提，谁能坐于其上，又有什么可以生起呢？因为这个缘故，我看不见菩萨坐在道场，也看不见他觉悟证得阿耨多罗三藐三菩提。” 文殊师利对佛说：“世尊！菩提就是五逆（杀父、杀母、杀阿罗汉、破和合僧、出佛身血），五逆就是菩提。为什么呢？因为菩提和五逆，没有两种不同的相。没有需要学习的人和不需要学习的人，没有能见的人和所见的事物，没有能知的人和所知的事物，没有分别的人和所分别的事物，这样的相才称为菩提。看待五逆的相也是如此。如果说看见有菩提而想要去证得它，应当知道这些人就是增上慢的人。” 这时，世尊告诉文殊师利：“你说我是如来。你认为我是如来吗？”文殊师利回答说：“不是的，世尊！我说的不是如来才是如来吗？没有一个可以称为‘如’的相，也没有如来的智慧可以知道‘如’。为什么呢？因为如来和智慧，没有两种不同的相。‘空’是如来，只是一个名字，我怎么能说这是如来呢？” 佛告诉文殊师利：“你怀疑如来吗？”文殊师利回答说：“不是的，世尊！我观察如来没有固定的自性，没有生也没有灭，所以没有什么可怀疑的。” 佛告诉文殊师利：“你现在不认为如来会出现在世间吗？”文殊师利回答说：“如果有如来出现在世间，那么一切法界也应该出现。” 佛告诉文殊师利：“你认为恒河沙数那么多的佛都入涅槃了吗？”文殊师利回答说：“诸佛的实相是一样的，不可思议。”佛对文殊师利说：“是这样的，是这样的！佛是
English
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，不思议相。”
Chinese
文殊师利白佛言：“世尊！佛今住世耶？”佛语文殊师利：“如是，如是！” 文殊师利言：“若佛住世，恒沙诸佛亦应住世。何以故？一切诸佛皆同一相，不思议相。不思议相，无生无灭。若未来诸佛出兴于世，一切诸佛亦皆出世。何以故？不思议中，无过去未来现在相。但众生取着，谓有出世，谓佛灭度。” 佛语文殊师利：“此是如来、阿罗汉、阿鞞跋致菩萨所解。何以故？是三种人，闻甚深法，能不诽谤亦不赞叹。” 文殊师利白佛言：“世尊！如是不思议法，谁当诽谤？谁当赞叹？” 佛告文殊师利：“如来不思议，凡夫亦不思议。” 文殊师利白佛言：“世尊！凡夫亦不思议耶？”佛言：“亦不思议。何以故？一切心相皆不思议。” 文殊师利言：“若如是说，如来不思议，凡夫亦不思议。今无数诸佛求于涅槃，徒自疲劳。何以故？不思议法即是涅槃，等无异故。”文殊师利言：“如是凡夫不思议，诸佛不思议。若善男子、善女人，久习善根，近善知识，乃能了知。” 佛告文殊师利：“汝欲使如来于众生中为最胜耶？”文殊师利言：“我欲使如来于诸众生为最第一，但众生相亦不可得。” 佛言：“汝欲使如来得不思议 现代汉语译本 ‘一相’，即不可思议之相。 文殊师利菩萨对佛说：‘世尊！佛现在住世吗？’佛对文殊师利说：‘是的，是的！’ 文殊师利说：‘如果佛住世，那么恒河沙数般的诸佛也应该住世。为什么呢？因为一切诸佛都具有同一的相，即不可思议之相。不可思议之相，无生无灭。如果未来诸佛出现于世，那么一切诸佛也都同时出现于世。为什么呢？因为在不可思议之中，没有过去、未来、现在的分别。只是众生执着于表象，认为有佛出世，认为佛有灭度。’ 佛对文殊师利说：‘这是如来（Tathagata，佛的称号之一）、阿罗汉（Arhat，已断除烦恼的修行者）、阿鞞跋致菩萨（Avaivartika Bodhisattva，不退转菩萨）所能理解的。为什么呢？因为这三种人，听闻甚深佛法，能够不诽谤也不赞叹。’ 文殊师利菩萨对佛说：‘世尊！像这样不可思议的法，谁会诽谤？谁会赞叹呢？’ 佛告诉文殊师利：‘如来不可思议，凡夫也不可思议。’ 文殊师利菩萨对佛说：‘世尊！凡夫也不可思议吗？’佛说：‘也不可思议。为什么呢？因为一切心相都是不可思议的。’ 文殊师利说：‘如果这样说，如来不可思议，凡夫也不可思议。那么现在无数的诸佛寻求涅槃，岂不是徒劳无功？为什么呢？因为不可思议之法就是涅槃，两者没有差别。’文殊师利说：‘像这样凡夫不可思议，诸佛也不可思议。如果善男子、善女人，长期修习善根，亲近善知识，才能了解。’ 佛告诉文殊师利：‘你想让如来在众生中成为最殊胜的吗？’文殊师利说：‘我想让如来在一切众生中成为第一，但是众生的相也是不可得的。’ 佛说：‘你想让如来得到不可思议的境界吗？’
English
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?' --------------------------------------------------------------------------------