Chinese
答曰：“我能了知一切诸法皆从缘起，是故我为辟支佛。” 又问言：“汝云何是三藐三佛陀？” 答曰：“我常恒觉一切诸法体相平等，是故我为三藐三佛陀。” 尔时，须菩提又问言：“大士！汝决定住于何地？为住声闻地？为住辟支佛地？为住佛地耶？” 文殊师利菩萨言：“大德！汝应知我决定住于一切诸地。” 须菩提言：“大士！汝可亦决定住凡夫地耶？” 答曰：“如是。何以故？一切诸法及以众生，其性即是决定正位。我常住此正位，是故我言决定住于凡夫地也。” 须菩提又问言：“若一切法及以众生，即是决定正位者，云何建立诸地差别，而言此是凡夫地、此是声闻地、此是辟支佛地、此是佛地耶？” 文殊师利菩萨言：“大德！譬如世间以言说故，于虚空中建立十方，所谓此是东方、此是南方，乃至此是上方、此是下方。虽虚空无差别，而诸方有如是、如是种种差别。此亦如是，如来于一切决定正位中，以善方便立于诸地，所谓此是凡夫地、此是声闻地、此是辟支佛地、此是菩萨地、此是佛地。虽正位无差别，而诸地有别耳。” 尔时，须菩提复白文 现代汉语译本 有人问：‘你为什么是声闻（Sravaka，通过听闻佛法而修行证悟的弟子）？’ 回答说：‘众生说他们没有听闻过佛法，所以我为他们宣说，因此我是声闻。’ 又问：‘你为什么是辟支佛（Pratyekabuddha，靠自己觉悟，不依赖他人教导的修行者）？’ 回答说：‘我能了知一切诸法都是从因缘而生起的，所以我为辟支佛。’ 又问：‘你为什么是三藐三佛陀（Samyaksambuddha，正等觉者，即佛陀）？’ 回答说：‘我常恒觉知一切诸法的本体和现象都是平等的，所以我为三藐三佛陀。’ 这时，须菩提（Subhuti，佛陀的十大弟子之一，以解空第一著称）又问：‘大士（菩萨的尊称）！你究竟安住于哪一地？是安住于声闻地？还是安住于辟支佛地？还是安住于佛地呢？’ 文殊师利菩萨（Manjusri，智慧第一的菩萨）说：‘大德！你应该知道我究竟安住于一切诸地。’ 须菩提说：‘大士！你也可以究竟安住于凡夫地吗？’ 回答说：‘是的。为什么呢？因为一切诸法以及众生，它们的本性就是决定正位。我常安住于这个正位，所以我说我究竟安住于凡夫地。’ 须菩提又问：‘如果一切法以及众生，它们的本性就是决定正位，那么为什么还要建立诸地的差别，说这是凡夫地、这是声闻地、这是辟支佛地、这是佛地呢？’ 文殊师利菩萨说：‘大德！譬如世间因为言说的缘故，在虚空中建立十方，所谓这是东方、这是南方，乃至这是上方、这是下方。虽然虚空没有差别，但是诸方有这样、那样的种种差别。这里也是这样，如来在一切决定正位中，以善巧方便建立诸地，所谓这是凡夫地、这是声闻地、这是辟支佛地、这是菩萨地、这是佛地。虽然正位没有差别，但是诸地有差别罢了。’ 这时，须菩提又对文殊师利菩萨说：
English
English version Someone asked: 'Why are you a Sravaka (a disciple who attains enlightenment by hearing the Dharma)?' The answer was: 'Beings say they have not heard the Dharma, so I proclaim it for them, therefore I am a Sravaka.' Again asked: 'Why are you a Pratyekabuddha (a practitioner who attains enlightenment on their own, without relying on the teachings of others)?' The answer was: 'I can understand that all dharmas arise from conditions, therefore I am a Pratyekabuddha.' Again asked: 'Why are you a Samyaksambuddha (a fully enlightened Buddha)?' The answer was: 'I constantly perceive that the essence and phenomena of all dharmas are equal, therefore I am a Samyaksambuddha.' At that time, Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) further asked: 'Great Bodhisattva (a title of respect for a Bodhisattva)! Where do you ultimately reside? Do you reside in the Sravaka stage? Or do you reside in the Pratyekabuddha stage? Or do you reside in the Buddha stage?' Manjusri Bodhisattva (the Bodhisattva of wisdom) said: 'Virtuous one! You should know that I ultimately reside in all stages.' Subhuti said: 'Great Bodhisattva! Can you also ultimately reside in the stage of ordinary beings?' The answer was: 'Yes. Why? Because the nature of all dharmas and beings is the ultimate correct position. I always reside in this correct position, therefore I say I ultimately reside in the stage of ordinary beings.' Subhuti further asked: 'If the nature of all dharmas and beings is the ultimate correct position, then why establish the differences between the stages, saying this is the stage of ordinary beings, this is the stage of Sravakas, this is the stage of Pratyekabuddhas, and this is the stage of Buddhas?' Manjusri Bodhisattva said: 'Virtuous one! For example, in the world, due to language, the ten directions are established in space, saying this is the east, this is the south, and so on, up to this is the top and this is the bottom. Although space has no differences, the directions have such and such differences. It is the same here, the Tathagata (another name for the Buddha) establishes the stages with skillful means in all ultimate correct positions, saying this is the stage of ordinary beings, this is the stage of Sravakas, this is the stage of Pratyekabuddhas, this is the stage of Bodhisattvas, and this is the stage of Buddhas. Although the correct position has no differences, the stages have differences.' At that time, Subhuti again said to Manjusri Bodhisattva: --------------------------------------------------------------------------------
Chinese
殊师利菩萨言：“大士！汝已入正位耶？”文殊师利菩萨言：“大德！我虽已入，亦复非入。” 须菩提言：“大士！云何已入而非入乎？” 文殊师利菩萨言：“大德！应知此是菩萨智慧善巧。我今为汝说一譬喻，诸有智人以譬喻得解。大德！如有射师其艺超绝，惟有一子特钟心爱，其人复有极重怨仇，耳不欲闻眼不欲睹。或时其子出外游行，在于远处路侧而立。父遥见之谓是其怨，执弓持箭控弦而射。箭既发已方知是子，其人巧捷疾走追箭，箭未至间还复收得。言射师者喻菩萨也，一子者喻众生也，怨家者喻烦恼也。言箭者，此则喻于圣智慧也。大德当知，菩萨摩诃萨以般若波罗蜜观一切法，无生正位大悲善巧故，故不于实际作证而住声闻辟支佛地，誓将化度一切众生至佛地矣。” 尔时，须菩提又问文殊师利菩萨言：“大士！何等菩萨能行此行？” 文殊师利菩萨言：“大德！若菩萨示行于世，而不为世法所染；现同世间，不于诸法起见；虽为断一切众生烦恼勤行精进，而入于法界不见尽相；虽不住有为亦不得无为；虽处生死如游园观；本愿未满故，不求速证无上涅槃；虽深知无我而恒化众生；虽观诸法自性犹如虚空，而勤修功德净佛国土；虽入于法界见法平等，而为庄严佛身口意业 现代汉语译本 殊师利菩萨（Manjusri Bodhisattva）问：‘大士（Mahasattva），您已经进入正位了吗？’文殊师利菩萨（Manjusri Bodhisattva）说：‘大德（Bhadanta），我虽然已经进入，但也并非真的进入。’ 须菩提（Subhuti）问：‘大士，为什么说已经进入却又并非真的进入呢？’ 文殊师利菩萨（Manjusri Bodhisattva）说：‘大德，应该知道这是菩萨的智慧善巧。我现在为你说一个譬喻，有智慧的人可以通过譬喻理解。大德，比如有一个射箭的人，他的技艺非常高超，只有一个儿子，特别钟爱。这个人还有一个极深的仇人，他连听都不想听见，看都不想看见。有时他的儿子外出，站在远处路边。父亲远远看见，以为是他的仇人，就拿起弓箭，拉开弓弦射了出去。箭射出后，才发现是自己的儿子。这个人动作敏捷，快速追赶箭，在箭还没射到之前就把它收了回来。说射箭的人，比喻菩萨；一个儿子，比喻众生；仇人，比喻烦恼。箭，比喻圣智慧。大德应当知道，菩萨摩诃萨（Bodhisattva-Mahasattva）用般若波罗蜜（Prajnaparamita）观察一切法，因为无生正位的大悲善巧，所以不在实际中作证而停留在声闻（Sravaka）、辟支佛（Pratyekabuddha）的境界，发誓要度化一切众生到达佛的境界。’ 这时，须菩提（Subhuti）又问文殊师利菩萨（Manjusri Bodhisattva）说：‘大士，什么样的菩萨能够修行这种行为呢？’ 文殊师利菩萨（Manjusri Bodhisattva）说：‘大德，如果菩萨示现修行于世间，却不被世间法所污染；显现与世间相同，却不执着于诸法；虽然为了断除一切众生的烦恼而勤奋精进，却进入法界而看不到尽头；虽然不住于有为法，也不执着于无为法；虽然处于生死轮回，却像在花园里游玩一样；因为本来的誓愿没有完成，所以不求快速证得无上涅槃；虽然深深知道无我，却恒常教化众生；虽然观察诸法的自性犹如虚空，却勤奋修习功德，清净佛的国土；虽然进入法界，见到诸法平等，却为了庄严佛的身口意业。’
English
English version Manjusri Bodhisattva said, 'Great being (Mahasattva), have you entered the right position?' Manjusri Bodhisattva said, 'Virtuous one (Bhadanta), although I have entered, I have also not entered.' Subhuti said, 'Great being, how can it be said that you have entered and yet not entered?' Manjusri Bodhisattva said, 'Virtuous one, you should know that this is the skillful wisdom of a Bodhisattva. I will now tell you a parable, and wise people can understand through parables. Virtuous one, imagine a skilled archer who has only one beloved son. This person also has a deep-seated enemy whom he does not want to hear or see. Sometimes, the son goes out and stands by the roadside in the distance. The father sees him from afar and mistakes him for his enemy. He takes up his bow, draws the string, and shoots an arrow. After the arrow is released, he realizes it is his son. The man, quick and agile, rushes to retrieve the arrow, catching it before it reaches its target. The archer is like a Bodhisattva; the one son is like sentient beings; the enemy is like afflictions. The arrow is like sacred wisdom. Virtuous one, you should know that a Bodhisattva-Mahasattva observes all dharmas with Prajnaparamita (Perfection of Wisdom). Because of the skillful means of great compassion in the unproduced right position, they do not dwell in the realization of the actual, remaining in the realm of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), but vow to liberate all sentient beings until they reach Buddhahood.' At that time, Subhuti again asked Manjusri Bodhisattva, 'Great being, what kind of Bodhisattva can practice this kind of conduct?' Manjusri Bodhisattva said, 'Virtuous one, if a Bodhisattva demonstrates practice in the world, they are not defiled by worldly dharmas; they appear the same as the world, but do not cling to any dharmas; although they diligently strive to eliminate the afflictions of all sentient beings, they enter the realm of dharma without seeing an end; although they do not dwell in conditioned dharmas, they do not cling to unconditioned dharmas; although they are in the cycle of birth and death, it is like strolling in a garden; because their original vows are not fulfilled, they do not seek to quickly attain supreme Nirvana; although they deeply understand no-self, they constantly teach sentient beings; although they observe the nature of all dharmas as empty as space, they diligently cultivate merits and purify the Buddha's land; although they enter the realm of dharma and see the equality of all dharmas, they do so to adorn the Buddha's body, speech, and mind.' --------------------------------------------------------------------------------
Chinese
故不舍精进。若诸菩萨具如是行，乃能行耳。” 尔时，须菩提复白文殊师利菩萨言：“大士！汝今说此菩萨所行，非诸世间所能信受。” 文殊师利菩萨言：“大德！我今为欲令诸众生永出世间，说诸菩萨了达世法出离之行。” 须菩提言：“大士！何者是世法？云何名出离？” 文殊师利菩萨言：“大德！世间法者，所谓五蕴。其五者何？谓色蕴、受蕴、想蕴、行蕴、识蕴。如是诸蕴，色如聚沫、受如浮泡、想如阳焰、行如芭蕉、识如幻化，是故此中无有世间，亦无诸蕴及以如是言说名字。若得是解，心则不散。心若不散，则不染世法。若不染世法，即是出离世间法也。 “复次，大德！五蕴诸法，其性本空。性空则无二，无二则无我我所，无我我所则无所取着，无所取著者即是出离世间法也。 “复次，大德！五蕴法者，以因缘有。因缘有故则无有力，无力则无主，无主则无我我所，无我我所则无受取，无受取则无执竞，无执竞则无诤论，无诤论者是沙门法，沙门法者知一切法如空中响，若能了知一切诸法如空中响即是出离世间法也。 “复次，大德！此五蕴法同于法界。法界者则是非界，非界中无眼界、无色界、无眼识界；无耳界、无声界、无耳识界；无鼻界、 因此，不应舍弃精进。如果各位菩萨能够实践这样的修行，才能真正做到。” 当时，须菩提又对文殊师利菩萨说：“大士！您现在所说的菩萨修行，不是世间人所能相信和接受的。” 文殊师利菩萨说：“大德！我今天是为了让众生永远脱离世间，才说菩萨通达世间法并出离世间的修行。” 须菩提说：“大士！什么是世间法？又如何称为出离呢？” 文殊师利菩萨说：“大德！世间法，就是所谓的五蕴（色、受、想、行、识五种构成要素）。这五种是什么呢？就是色蕴、受蕴、想蕴、行蕴、识蕴。这些蕴，色如聚沫（水泡的集合），受如浮泡（水面上的气泡），想如阳焰（阳光下的幻影），行如芭蕉（芭蕉树的中心是空的），识如幻化（虚幻的变化），因此这里面没有世间，也没有诸蕴以及这些言说的名字。如果能理解这一点，心就不会散乱。心如果不散乱，就不会被世间法所污染。如果不被世间法所污染，就是出离世间法了。 “再者，大德！五蕴诸法，其本性是空。本性空就没有对立，没有对立就没有我与我所（执着于自我和属于自我的事物），没有我与我所就没有执着，没有执着就是出离世间法。 “再者，大德！五蕴法，是因缘和合而生。因缘和合而生就没有力量，没有力量就没有主宰，没有主宰就没有我与我所，没有我与我所就没有接受和执取，没有接受和执取就没有争执，没有争执就没有诤论，没有诤论就是沙门（修行者）的法，沙门法就是知道一切法如同空中的回响，如果能够了解一切诸法如同空中的回响，就是出离世间法。 “再者，大德！这五蕴法与法界（宇宙万法的本体）相同。法界就是非界（超越对立的境界），非界中没有眼界（眼睛的感知范围）、没有色界（眼睛感知的对象）、没有眼识界（眼睛的识别能力）；没有耳界、没有声界、没有耳识界；没有鼻界、