Chinese
大正藏第 12 册 No. 0340 文殊师利所说不思议佛境界经 No. 340 [No. 310(35)] 文殊师利所说不思议佛境界经卷上 唐天竺三藏菩提流志奉 诏译 如是我闻： 一时佛在舍卫国祇树给孤独园，与大比丘众一千人、菩萨十千人俱。复有欲界诸天子、色界诸天子及净居天子，并其眷属无量百千周匝围绕，供养恭敬，听佛说法。尔时，佛告文殊师利菩萨言：“童子！汝有辩才，善能开演。汝今应为菩萨大众宣扬妙法。” 时文殊师利菩萨白佛言：“世尊！佛今令我说何等法？” 佛言：“童子！汝今应说诸佛境界。” 文殊师利菩萨言：“世尊！佛境界者，非眼境界、非色境界、非耳境界、非声境界、非鼻境界、非香境界、非舌境界、非味境界、非身境界、非触境界、非意境界、非法境界，无如是等差别境界，是乃名为诸佛境界。世尊！善男子善女人有欲入于佛境界者，以无所入而为方便乃能悟入。” 尔时，文殊师利菩萨白佛言：“世尊！如来于何等境界而得菩提？” 佛言：“童子！我于空境界得菩提，诸见平等故；无相境界得菩提，诸相平等故；无愿境界得菩提，三界平等故；无作境界得菩提，诸行 现代汉语译本 如是我闻： 一时，佛在舍卫国祇树给孤独园，与一千位大比丘和一万位菩萨在一起。还有欲界诸天子、色界诸天子以及净居天子，连同他们的无量百千眷属，周匝围绕，供养恭敬，听佛说法。当时，佛告诉文殊师利菩萨说：‘童子！你具有辩才，善于开演。你现在应当为菩萨大众宣扬妙法。’ 这时，文殊师利菩萨对佛说：‘世尊！佛现在要我说什么法呢？’ 佛说：‘童子！你现在应当说诸佛的境界。’ 文殊师利菩萨说：‘世尊！佛的境界，不是眼睛的境界，不是颜色的境界，不是耳朵的境界，不是声音的境界，不是鼻子的境界，不是气味的境界，不是舌头的境界，不是味道的境界，不是身体的境界，不是触觉的境界，不是意识的境界，不是法的境界，没有像这样的差别境界，这才能称为诸佛的境界。世尊！善男子善女人想要进入佛的境界，以无所入作为方便，才能领悟进入。’ 当时，文殊师利菩萨对佛说：‘世尊！如来在什么样的境界中得到菩提？’ 佛说：‘童子！我在空境界中得到菩提，因为诸见平等；在无相境界中得到菩提，因为诸相平等；在无愿境界中得到菩提，因为三界平等；在无作境界中得到菩提，因为诸行平等。’
English
English version Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti, together with a gathering of one thousand great Bhikshus and ten thousand Bodhisattvas. There were also the gods of the desire realm, the gods of the form realm, and the gods of the pure abodes, along with their immeasurable hundreds of thousands of retinues, surrounding, making offerings, showing reverence, and listening to the Buddha's teachings. At that time, the Buddha said to the Bodhisattva Manjushri: 'Child! You have eloquence and are skilled in expounding. You should now proclaim the wonderful Dharma for the great assembly of Bodhisattvas.' Then, the Bodhisattva Manjushri said to the Buddha: 'World Honored One! What Dharma do you now wish me to speak?' The Buddha said: 'Child! You should now speak about the realm of the Buddhas.' The Bodhisattva Manjushri said: 'World Honored One! The realm of the Buddhas is not the realm of the eye, not the realm of form, not the realm of the ear, not the realm of sound, not the realm of the nose, not the realm of smell, not the realm of the tongue, not the realm of taste, not the realm of the body, not the realm of touch, not the realm of mind, not the realm of dharma. There are no such differentiated realms. This is what is called the realm of the Buddhas. World Honored One! If good men and good women wish to enter the realm of the Buddhas, they can only realize and enter by using non-entry as a means.' At that time, the Bodhisattva Manjushri said to the Buddha: 'World Honored One! In what kind of realm did the Tathagata attain Bodhi?' The Buddha said: 'Child! I attained Bodhi in the realm of emptiness, because all views are equal; I attained Bodhi in the realm of no-form, because all forms are equal; I attained Bodhi in the realm of no-desire, because the three realms are equal; I attained Bodhi in the realm of no-action, because all actions are equal.' --------------------------------------------------------------------------------
Chinese
平等故。童子！我于无生无起无为境界得菩提，一切有为平等故。” 时文殊师利菩萨复白佛言：“世尊！无为者是何境界？” 佛言：“童子！无为者非思量境界。” 文殊师利菩萨言：“世尊！非思量境界者是佛境界。何以故？非思量境界中无有文字。无文字故，无所辩说。无所辩说故，绝诸言论。绝诸言论者，是佛境界也。” 尔时，世尊问文殊师利菩萨言：“童子！诸佛境界当于何求？” 文殊师利菩萨言：“世尊！诸佛境界当于一切众生烦恼中求。所以者何？若正了知众生烦恼，即是诸佛境界故。此正了知众生烦恼，是佛境界，非是一切声闻辟支佛所行之处。” 尔时，世尊复语文殊师利菩萨言：“童子！若佛境界即于一切众生烦恼中求者，诸佛境界有去来乎？” 文殊师利菩萨言：“不也。世尊！诸佛境界无来无去。” 佛言：“童子，若诸佛境界无来无去者，云何而言若正了知众生烦恼，即是诸佛境界耶？” 文殊师利菩萨言：“世尊！如诸佛境界无来无去，诸烦恼自性亦复如是无来无去。” 佛言：“童子！何者是诸烦恼自性？” 文殊师利菩萨言：“世尊！佛境界自性即是诸烦恼自性。世尊！若佛境界自性异诸烦恼自性者， 现代汉语译本 因为平等。童子！我在无生无起、无为的境界中证得菩提（觉悟），因为一切有为法都是平等的。 这时，文殊师利菩萨（Manjusri Bodhisattva）再次对佛说：‘世尊！无为是什么样的境界？’ 佛说：‘童子！无为不是可以用思量来理解的境界。’ 文殊师利菩萨说：‘世尊！不是用思量来理解的境界，是佛的境界。为什么呢？因为不是用思量来理解的境界中没有文字。没有文字，就无法辩说。无法辩说，就超越了一切言论。超越一切言论的，就是佛的境界。’ 这时，世尊问文殊师利菩萨说：‘童子！诸佛的境界应当在哪里寻求？’ 文殊师利菩萨说：‘世尊！诸佛的境界应当在一切众生的烦恼中寻求。为什么呢？如果能够正确地了解众生的烦恼，那就是诸佛的境界。这种正确了解众生烦恼的境界，是佛的境界，不是一切声闻（Sravaka）、辟支佛（Pratyekabuddha）所能达到的。’ 这时，世尊又对文殊师利菩萨说：‘童子！如果佛的境界是在一切众生的烦恼中寻求，那么诸佛的境界有来去吗？’ 文殊师利菩萨说：‘不是的，世尊！诸佛的境界无来无去。’ 佛说：‘童子，如果诸佛的境界无来无去，那又怎么说如果正确了解众生的烦恼，就是诸佛的境界呢？’ 文殊师利菩萨说：‘世尊！正如诸佛的境界无来无去，诸烦恼的自性也同样是无来无去的。’ 佛说：‘童子！什么是诸烦恼的自性？’ 文殊师利菩萨说：‘世尊！佛境界的自性就是诸烦恼的自性。世尊！如果佛境界的自性与诸烦恼的自性不同，’
English
English version Because of equality. O son! I attained Bodhi (enlightenment) in the realm of non-arising, non-origination, and non-action, because all conditioned phenomena are equal. Then, Manjusri Bodhisattva again said to the Buddha: 'World Honored One! What is the realm of non-action?' The Buddha said: 'O son! Non-action is not a realm that can be comprehended by thought.' Manjusri Bodhisattva said: 'World Honored One! The realm that cannot be comprehended by thought is the realm of the Buddha. Why? Because in the realm that cannot be comprehended by thought, there are no words. Because there are no words, there is nothing to argue about. Because there is nothing to argue about, it transcends all discourse. That which transcends all discourse is the realm of the Buddha.' At that time, the World Honored One asked Manjusri Bodhisattva: 'O son! Where should the realm of the Buddhas be sought?' Manjusri Bodhisattva said: 'World Honored One! The realm of the Buddhas should be sought in the afflictions of all sentient beings. Why? If one correctly understands the afflictions of sentient beings, that is the realm of the Buddhas. This correct understanding of the afflictions of sentient beings is the realm of the Buddha, and it is not a place where all Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) can reach.' At that time, the World Honored One again said to Manjusri Bodhisattva: 'O son! If the realm of the Buddha is sought in the afflictions of all sentient beings, does the realm of the Buddhas have coming and going?' Manjusri Bodhisattva said: 'No, World Honored One! The realm of the Buddhas has no coming and going.' The Buddha said: 'O son, if the realm of the Buddhas has no coming and going, how can it be said that if one correctly understands the afflictions of sentient beings, that is the realm of the Buddhas?' Manjusri Bodhisattva said: 'World Honored One! Just as the realm of the Buddhas has no coming and going, the self-nature of all afflictions is also without coming and going.' The Buddha said: 'O son! What is the self-nature of all afflictions?' Manjusri Bodhisattva said: 'World Honored One! The self-nature of the Buddha's realm is the self-nature of all afflictions. World Honored One! If the self-nature of the Buddha's realm were different from the self-nature of all afflictions,' --------------------------------------------------------------------------------
Chinese
如来则非平等正觉。以不异故，于一切法平等正觉，说名如来。” 尔时，世尊复语文殊师利菩萨言：“童子！汝能了知如来所住平等法不？” 文殊师利菩萨言：“世尊！我已了知。” 佛言：“童子！何者是如来所住平等法？” 文殊师利菩萨言：“世尊！一切凡夫，起贪瞋痴处，是如来所住平等法。” 佛言：“童子！云何一切凡夫起贪瞋痴处，是如来所住平等法？” 文殊师利菩萨言：“世尊！一切凡夫于空、无相、无愿法中起贪瞋痴，是故一切凡夫起贪瞋痴处，即是如来所住平等法。” 佛言：“童子！空岂是有法，而言于中有贪瞋痴？” 文殊师利菩萨言：“世尊，空是有，是故贪瞋痴亦是有。” 佛言：“童子！空云何有？贪瞋痴复云何有？” 文殊师利菩萨言：“世尊！空以言说故有，贪瞋痴亦以言说故有。如佛说：‘比丘！有无生无起无作无为，非诸行法。此无生无起无作无为，非诸行法，非不有。若不有者，则于生起作为诸行之法，应无出离。以有故言出离耳。’此亦如是，若无有空，则于贪瞋痴无有出离。以有空故，说离贪等诸烦恼耳。” 佛言：“童子！如是如是，如汝所说。贪瞋痴等一切烦恼，莫不皆住于空之中。 现代汉语译本：‘如来’并非指平等正觉本身。因为‘如来’与一切法无异，所以对一切法平等觉悟，才被称为‘如来’。 这时，世尊又对文殊师利菩萨说：‘童子！你能够了解如来所安住的平等法吗？’ 文殊师利菩萨说：‘世尊！我已经了解了。’ 佛说：‘童子！什么是如来所安住的平等法呢？’ 文殊师利菩萨说：‘世尊！一切凡夫生起贪、嗔、痴的地方，就是如来所安住的平等法。’ 佛说：‘童子！为什么说一切凡夫生起贪、嗔、痴的地方，是如来所安住的平等法呢？’ 文殊师利菩萨说：‘世尊！一切凡夫在空、无相、无愿的法中生起贪、嗔、痴，所以一切凡夫生起贪、嗔、痴的地方，就是如来所安住的平等法。’ 佛说：‘童子！空难道是有法吗？怎么说在空中有贪、嗔、痴呢？’ 文殊师利菩萨说：‘世尊，空是有，所以贪、嗔、痴也是有。’ 佛说：‘童子！空怎么是有？贪、嗔、痴又怎么是有呢？’ 文殊师利菩萨说：‘世尊！空是因为言说而有，贪、嗔、痴也是因为言说而有。就像佛所说：‘比丘！有不生、不灭、不作、无为，不是诸行法。这不生、不灭、不作、无为，不是诸行法，但也不是没有。如果没有，那么对于生起、作为的诸行之法，就应该没有出离。正因为有，才说出离。’这里也是这样，如果没有空，那么对于贪、嗔、痴就没有出离。正因为有空，才说脱离贪等各种烦恼。’ 佛说：‘童子！是这样的，是这样的，正如你所说。贪、嗔、痴等一切烦恼，没有不都安住在空之中的。’
English
English version: 'Tathagata' is not the same as equal and correct enlightenment. Because 'Tathagata' is not different from all dharmas, it is called 'Tathagata' for being equally enlightened to all dharmas. At that time, the World Honored One again said to Manjushri Bodhisattva: 'Child! Can you understand the equal dharma in which the Tathagata dwells?' Manjushri Bodhisattva said: 'World Honored One! I have already understood.' The Buddha said: 'Child! What is the equal dharma in which the Tathagata dwells?' Manjushri Bodhisattva said: 'World Honored One! The place where all ordinary beings arise greed, anger, and ignorance is the equal dharma in which the Tathagata dwells.' The Buddha said: 'Child! Why is it said that the place where all ordinary beings arise greed, anger, and ignorance is the equal dharma in which the Tathagata dwells?' Manjushri Bodhisattva said: 'World Honored One! All ordinary beings arise greed, anger, and ignorance in the dharma of emptiness, no-form, and no-wish. Therefore, the place where all ordinary beings arise greed, anger, and ignorance is the equal dharma in which the Tathagata dwells.' The Buddha said: 'Child! Is emptiness a dharma that exists? How can it be said that there is greed, anger, and ignorance in emptiness?' Manjushri Bodhisattva said: 'World Honored One, emptiness exists, therefore greed, anger, and ignorance also exist.' The Buddha said: 'Child! How does emptiness exist? How do greed, anger, and ignorance exist?' Manjushri Bodhisattva said: 'World Honored One! Emptiness exists because of speech, and greed, anger, and ignorance also exist because of speech. Just as the Buddha said: 'Bhikkhus! There is no birth, no arising, no making, no action, which is not the dharma of all actions. This no birth, no arising, no making, no action, which is not the dharma of all actions, is not non-existent. If it did not exist, then there should be no liberation from the dharmas of arising, making, and all actions. Because it exists, it is said to be liberation.' It is the same here, if there were no emptiness, then there would be no liberation from greed, anger, and ignorance. Because there is emptiness, it is said to be liberation from greed and other afflictions.' The Buddha said: 'Child! It is so, it is so, just as you have said. All afflictions such as greed, anger, and ignorance, all dwell within emptiness.' -------------------------------------------------------------------------------- ”