Chinese
大正藏第 11 册 No. 0315b 佛说普门品经 佛说普门品经 西晋竺法护译 闻如是： 一时佛游王舍城灵鹫山，与大比丘众比丘八百，菩萨四万二千——得诸总持，神通已达，圣智弘畅，辩才无碍，三昧已定，无所不博。 时有菩萨名离垢藏，与九万二千菩萨，从普华如来国——其世界名净行——游诣忍界灵鹫山。 世尊遥见离垢藏菩萨与无数千大士眷属围绕游步虚空，佛心念曰：“斯离垢藏，间别由路，远步诸国，宣普华如来、至真、等正觉命，来受普门品，今当聚会诸菩萨众。” 于时大圣即如其像，显扬言教示现感应，令无央数无限世界诸菩萨众寻时悉来，至斯忍土，诣灵鹫山。行到佛所，稽首足下，却住一面。 灵鹫山中诸菩萨众，闲居宴者，悉来集会，礼毕却坐。 离垢藏菩萨，应时化作七宝莲华，其叶有千，持诣能仁如来、至真、等正觉，稽首奉上。启曰：“普华如来、至真、等正觉，净行世界圣尊，敬问无量：‘游步康强，力势轻履，起居安隐，多所救济。’今见遣来，宣承敬诣，启受普门不可思议清净之品，为开士说。” 时离垢藏菩萨大士问讯，问讯毕退，在虚空结跏趺坐，与诸开士坐宝莲华。 尔时 现代汉语译本 如是我闻： 一时，佛在王舍城灵鹫山，与大比丘众八百人，菩萨四万二千人在一起。这些菩萨都获得了各种总持（dharani，记忆和理解能力），神通已经达到，圣智广大通畅，辩才无碍，三昧（samadhi，禅定）已经稳定，无所不通。 当时，有一位菩萨名叫离垢藏（Vimalagarbha），与九万二千位菩萨，从普华如来（Puspaketu Tathagata）的国土——那个世界名为净行（Sucharita）——来到娑婆世界（Sahaloka）的灵鹫山。 世尊远远地看见离垢藏菩萨与无数千位大士眷属围绕着在虚空中行走，佛心中想：‘这位离垢藏菩萨，从遥远的地方，经过许多国家，宣扬普华如来、至真、等正觉的教诲，前来接受《普门品》，现在应当聚集诸位菩萨。’ 这时，大圣（佛）就如他所想的那样，显扬教诲，示现感应，让无数无限世界的菩萨们立刻都来到这个娑婆世界，到达灵鹫山。他们走到佛的面前，顶礼佛足，然后退到一边站立。 灵鹫山中的菩萨们，那些闲居安坐的，都来了，礼拜完毕后坐下。 离垢藏菩萨，当时化作七宝莲花，花叶有千片，拿着去献给能仁如来（Sakyamuni Tathagata）、至真、等正觉。他顶礼并献上莲花，说道：‘普华如来、至真、等正觉，净行世界的圣尊，恭敬地问候您：‘行走安康，身轻体健，起居安稳，多所救济。’现在派遣我前来，宣扬并恭敬地前来，请求接受《普门不可思议清净之品》，为开士们宣说。’ 当时，离垢藏菩萨大士问讯，问讯完毕后退下，在虚空中结跏趺坐，与诸位开士坐在宝莲花上。 这时
English
English version Thus have I heard: At one time, the Buddha was dwelling on Mount Gridhrakuta in Rajagriha, together with a great assembly of eight hundred Bhikshus and forty-two thousand Bodhisattvas. These Bodhisattvas had all attained various dharanis (retentive and comprehensive powers), their supernormal powers were fully developed, their sacred wisdom was vast and unobstructed, their eloquence was unimpeded, their samadhi (meditative concentration) was stable, and they were universally knowledgeable. At that time, there was a Bodhisattva named Vimalagarbha (Storehouse of Purity), who, along with ninety-two thousand Bodhisattvas, came from the land of Puspaketu Tathagata (Flower Banner Thus Come One)—a world named Sucharita (Pure Conduct)—to Mount Gridhrakuta in the Sahaloka (Endurance World). The World-Honored One, seeing from afar Bodhisattva Vimalagarbha and his countless thousands of great Bodhisattva attendants walking in the sky, thought in his heart: ‘This Vimalagarbha, having traveled from afar through many countries, proclaiming the teachings of Puspaketu Tathagata, the Truly Enlightened One, has come to receive the Universal Gateway Chapter. Now, I should gather all the Bodhisattvas.’ Then, the Great Sage (Buddha), just as he had thought, manifested his teachings and displayed his responsive powers, causing countless Bodhisattvas from limitless worlds to immediately come to this Sahaloka and arrive at Mount Gridhrakuta. They approached the Buddha, bowed at his feet, and then stood to one side. The Bodhisattvas on Mount Gridhrakuta, those who were dwelling in quietude, all came, paid their respects, and sat down. Bodhisattva Vimalagarbha, at that time, transformed into seven-jeweled lotuses, each with a thousand petals, and presented them to Sakyamuni Tathagata (Sage of the Sakyas Thus Come One), the Truly Enlightened One. He bowed and offered the lotuses, saying: ‘Puspaketu Tathagata, the Truly Enlightened One, the Holy One of the Sucharita world, respectfully inquires: ‘Are you walking in good health, light in body and strong, your daily life peaceful, and are you providing much salvation?’ Now, he has sent me to proclaim and respectfully come to request to receive the Universal Gateway of Inconceivable Purity Chapter, to expound it for the Bodhisattvas.’ At that time, Bodhisattva Vimalagarbha inquired, and after inquiring, he withdrew, sat cross-legged in the sky, and sat on the jeweled lotuses with the other Bodhisattvas. Then --------------------------------------------------------------------------------
Chinese
溥首童真于会中起，更整衣服，偏袒右肩，长跪叉手，而白佛言：“善哉，世尊！愿说普门不可思议道品法源，为诸菩萨分别演之！忆念往古过去久远世时，从普门如来、至真、等正觉，闻斯经典，兴立八十四万百千亿垓三昧，久逮七十七亿百千诸垓总持门行。唯愿，世尊！愍诸菩萨，重宣扬之。” 佛告溥首童真：“谛听！善思念之！” 答曰：“唯然，世尊！愿乐欲闻。” 溥首与诸菩萨受教而听。 佛告溥首：“若有菩萨，欲学普门所入之法等意分别，游入于色等意分别，游入音声等意分别，游入臭香等意分别，游入众味等意分别，游入细滑等意分别，游入心性等意分别，游入女人等意分别，游入男子等意分别，游入童女等意分别，游入童子等意分别，游入诸天等意分别，游入诸龙等意分别，游入鬼神等意分别，游揵沓和等意分别，游阿须伦等意分别，游迦楼罗等意分别，游真陀罗等意分别，游摩休勒等意分别，游入地狱等意分别，游入饿鬼等意分别，游入畜生等意分别，游入贪淫等意分别，游入瞋怒等意分别，游入愚痴等意分别，游诸不善等意分别，游诸德本等意分别，游诸有为等意分别，游诸无为等意分别。溥首！诸开士所可周游，一切悉备，游居平等，具足至道，是为学入普门 现代汉语译本 溥首童真（菩萨名）从法会中起身，整理好衣物，露出右肩，长跪合掌，对佛说：‘太好了，世尊！愿您为诸位菩萨分别演说普门不可思议的道品法源！我忆念过去久远世时，从普门如来（佛名）、至真、等正觉那里，听闻这部经典，发起八十四万百千亿垓三昧（禅定），长久以来获得了七十七亿百千诸垓总持门行（记忆和理解佛法的能力）。唯愿世尊，怜悯诸位菩萨，再次宣扬这部经典。’ 佛告诉溥首童真：‘仔细听！好好思考！’ 溥首童真回答说：‘是的，世尊！我们很乐意听闻。’ 溥首童真和诸位菩萨接受教诲，静心聆听。 佛告诉溥首：‘如果有菩萨，想要学习普门所入之法，就要分别理解：游入于色（物质现象）的分别，游入音声的分别，游入臭香的分别，游入众味的分别，游入细滑的分别，游入心性的分别，游入女人的分别，游入男子的分别，游入童女的分别，游入童子的分别，游入诸天（天神）的分别，游入诸龙（龙神）的分别，游入鬼神的分别，游入揵沓和（香神）的分别，游入阿须伦（非天）的分别，游入迦楼罗（金翅鸟神）的分别，游入真陀罗（乐神）的分别，游入摩休勒（大蟒神）的分别，游入地狱的分别，游入饿鬼的分别，游入畜生的分别，游入贪淫的分别，游入瞋怒的分别，游入愚痴的分别，游入诸不善的分别，游入诸德本的分别，游入诸有为（因缘和合的事物）的分别，游入诸无为（不依赖因缘的事物）的分别。溥首！诸位开士所能周游的一切都具备，游居于平等，具足至高之道，这就是学习进入普门。’
English
English version Then, Pǔshǒu Tongzhen (a Bodhisattva) arose from the assembly, adjusted his robes, bared his right shoulder, knelt with his palms together, and said to the Buddha: 'Excellent, World Honored One! May you explain the inconceivable Dharma source of the Universal Gate (Pǔmén) for the Bodhisattvas! I recall in the distant past, from the time of Pǔmén Tathagata (a Buddha), the Perfectly Enlightened One, I heard this scripture and established eight hundred and forty million billion 'gai' samadhis (meditative states), and for a long time, I have attained seventy-seven billion 'gai' dharani (powers of memory and understanding). May the World Honored One, out of compassion for the Bodhisattvas, proclaim it again.' The Buddha said to Pǔshǒu Tongzhen: 'Listen carefully! Think well about it!' Pǔshǒu Tongzhen replied: 'Yes, World Honored One! We are eager to hear.' Pǔshǒu Tongzhen and the Bodhisattvas received the teaching and listened attentively. The Buddha said to Pǔshǒu: 'If there are Bodhisattvas who wish to learn the Dharma of the Universal Gate, they should understand the distinctions of: entering into the distinctions of form (material phenomena), entering into the distinctions of sound, entering into the distinctions of smell, entering into the distinctions of taste, entering into the distinctions of touch, entering into the distinctions of mind, entering into the distinctions of women, entering into the distinctions of men, entering into the distinctions of young girls, entering into the distinctions of young boys, entering into the distinctions of devas (gods), entering into the distinctions of nagas (dragons), entering into the distinctions of ghosts and spirits, entering into the distinctions of gandharvas (celestial musicians), entering into the distinctions of asuras (demigods), entering into the distinctions of garudas (mythical birds), entering into the distinctions of kinnaras (celestial musicians), entering into the distinctions of mahoragas (serpent deities), entering into the distinctions of hell, entering into the distinctions of hungry ghosts, entering into the distinctions of animals, entering into the distinctions of greed, entering into the distinctions of anger, entering into the distinctions of ignorance, entering into the distinctions of all unwholesome things, entering into the distinctions of all virtuous roots, entering into the distinctions of all conditioned things, entering into the distinctions of all unconditioned things. Pǔshǒu! All that the Bodhisattvas can traverse is complete, dwelling in equality, possessing the supreme path, this is learning to enter the Universal Gate.' -------------------------------------------------------------------------------- 定法。”
Chinese
佛告溥首童真：“何谓菩萨等意分别游入于色？晓了解色，如水之沫而不可得，不可护持，无有坚固，则为等意观无有色；是谓菩萨等游于色。”又告溥首：“何谓菩萨等意分别游入音声？如人呼声，而有响应，寻即消灭，则无形像不知所生。一切无有若干之事，而无差特，亦无有相，已了无相，人所言者虚无无实，已晓诸音，深山响报，则乃等观；是为等观游入诸音声。” 又告溥首：“何谓菩萨等意分别游入臭香？周游往返百亿劫数，鼻之所嗅而无有厌，如大海渊无有充满，其香之像而不可获，为虚伪法无有真谛，设求审诚无合会处，斯无所有而不可持。鼻处无实，慌惚若空，如幻士化，假使分明，则为等观游入嗅香。” 又告溥首：“何谓菩萨等意分别游入众味？至于喉咽，不知咸味，亦无不味，从因缘别，其舌所甘，犹缘会合，晓觉无念，则为等观游入众味。” 又告溥首：“何谓菩萨等意分别游入细滑？其细滑者，志有所存，缘求服之，其柔软者而不可得。已睹斯缘，细滑䩕[革*亢]无所适住，计于细滑，则无有成，亦无所有所依。因着被服乃有所倚，斯为等观游入细滑。” 又告溥首：“何谓菩萨等意分别游入心法？假三界人悉令集会，立在一处，使求执心 现代汉语译本 佛陀告诉溥首童真：‘什么是菩萨以平等心分别游入于色法？’了知色法，如同水中的泡沫一样不可得，不可执持，没有坚固性，这就是以平等心观察色法为空无；这称为菩萨以平等心游入于色法。 又告诉溥首：‘什么是菩萨以平等心分别游入于音声？’如同人发出声音，会有回响，但随即消散，没有形状，不知从何处产生。一切事物都没有差别，也没有相状，已经了知无相，人们所说的话虚妄不实，已经明了各种声音，如同深山中的回响，这就是以平等心观察；这称为以平等心游入于各种音声。 又告诉溥首：‘什么是菩萨以平等心分别游入于香臭？’即使周游往返百亿劫数，鼻子所闻到的气味也不会感到厌倦，如同大海深渊永远不会充满，香的形象不可捉摸，是虚假的法，没有真实性，即使寻求真实也找不到结合之处，这些都是虚无而不可执持的。鼻子的感受是虚幻的，恍惚如空，如同幻术师所变，即使看起来分明，这也是以平等心游入于香臭。 又告诉溥首：‘什么是菩萨以平等心分别游入于各种味道？’当味道到达喉咙时，不知是咸味，也不是不咸的味道，而是由因缘而产生差别，舌头所感受到的甘美，也是因缘和合，觉悟到无念，这就是以平等心游入于各种味道。 又告诉溥首：‘什么是菩萨以平等心分别游入于细滑？’对于细滑的触感，心有所执着，想要追求和拥有，但其柔软的本质是不可得的。已经看到这种因缘，细滑的触感没有固定的住所，执着于细滑，则一无所成，也没有任何可以依靠的。因为穿着衣服才有所依靠，这就是以平等心游入于细滑。 又告诉溥首：‘什么是菩萨以平等心分别游入于心法？’假设三界所有的人都聚集在一起，让他们去执着心
English
English version The Buddha said to Pǔshǒu (Pure Head) the youth: 'What is it that a Bodhisattva equally contemplates and enters into form? Understanding form, like a bubble in water, unattainable, ungraspable, without solidity, this is to equally contemplate form as void; this is called a Bodhisattva equally entering into form.' He further said to Pǔshǒu: 'What is it that a Bodhisattva equally contemplates and enters into sound? Like a person making a sound, there is a response, which immediately vanishes, without shape, not knowing where it arises. All things are without difference, without characteristics, having already understood no-characteristics, what people say is false and unreal, having understood all sounds, like an echo in a deep mountain, this is to contemplate equally; this is called equally entering into all sounds.' He further said to Pǔshǒu: 'What is it that a Bodhisattva equally contemplates and enters into smell? Even if traveling back and forth for hundreds of millions of kalpas, the nose will not be tired of smelling, like the deep ocean never being full, the image of smell is unattainable, it is a false dharma without truth, even if seeking truth, there is no place to combine, these are all void and ungraspable. The sensation of the nose is unreal, vague like emptiness, like a magician's illusion, even if it appears clear, this is to equally contemplate and enter into smell.' He further said to Pǔshǒu: 'What is it that a Bodhisattva equally contemplates and enters into all tastes? When the taste reaches the throat, it is not known as salty, nor as not salty, but arises from conditions, what the tongue feels as sweet, is also a combination of conditions, realizing no-thought, this is to equally contemplate and enter into all tastes.' He further said to Pǔshǒu: 'What is it that a Bodhisattva equally contemplates and enters into smoothness? Regarding smoothness, the mind is attached, wanting to pursue and possess it, but its soft nature is unattainable. Having seen this condition, the smoothness has no fixed abode, clinging to smoothness, nothing is achieved, and there is nothing to rely on. Because of wearing clothes, there is something to rely on, this is to equally contemplate and enter into smoothness.' He further said to Pǔshǒu: 'What is it that a Bodhisattva equally contemplates and enters into mind-dharma? Suppose all the people in the three realms were gathered together, and they were made to grasp the mind.' --------------------------------------------------------------------------------