English
English version: 'Because of suffering, I speak the Dharma. Why is that? Because these dharmas are by nature without arising or ceasing. World Honored One! If one can extinguish the actual, one can extinguish the boundary arising from the view of self. World Honored One! For the newly practicing good men and good women, I would speak in this way, not clinging to the Buddha Dharma, nor clinging to the Dharma of ordinary beings, neither raising up nor abandoning any dharmas. World Honored One! For the men and women who have just generated the aspiration, I should speak in this way.' Manjusri (Manjusri, a Bodhisattva) said, 'World Honored One, when you are teaching sentient beings, how do you speak the Dharma?' The Buddha said, 'Manjusri! I do not speak the Dharma by destroying the arising of form (rupa, material phenomena), nor by destroying the non-arising of form. Likewise, I do not speak the Dharma by destroying the non-arising of feeling (vedana, sensation), perception (samjna, cognition), volition (samskara, mental formations), and consciousness (vijnana, awareness). Manjusri! I do not speak the Dharma by destroying desire (raga), hatred (dvesa), and delusion (moha). Manjusri! For those who are to be taught, I should let them know the inconceivable Dharma, and I speak the Dharma for this reason; because of this, I have attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Manjusri! I have not destroyed any dharmas, and have already attained unsurpassed Bodhi, nor is there any arising, and I have attained unsurpassed Bodhi. Manjusri! What is called Buddha is the Dharmadhatu (dharmadhatu, the realm of all phenomena), and the powers (bala, the ten powers of a Buddha) and fearlessness (vaisaradya, the four fearlessnesses of a Buddha) within the Dharmadhatu are also the Dharmadhatu. Manjusri! I do not see any divisions in the Dharmadhatu. Within the Dharmadhatu, I do not see this as the Dharma of ordinary beings, this as the Dharma of Arhats (arhat, a perfected being), this as the Dharma of Pratyekabuddhas (pratyekabuddha, a solitary enlightened one), and this as the Dharma of all Buddhas. The Dharmadhatu has no superior or inferior, nor is there destruction or confusion. Manjusri! For example, the Ganges (Ganga), the Yamuna (Yamuna), and the Karavati rivers, when these great rivers enter the ocean, their waters cannot be distinguished. Likewise, Manjusri! These various dharmas with different names, when they enter the Dharmadhatu, have no difference in names. Manjusri! Just as various piles of grains cannot be distinguished, in the Dharmadhatu there are no different names, this and that, defiled and pure, ordinary beings, sages, and the dharmas of all Buddhas, such names cannot be shown. Such is the Dharmadhatu as I have now spoken, such a Dharmadhatu has no contradiction, and should be believed in this way. Why is that?' English version: 'Because of suffering, I speak the Dharma. Why is that? Because these dharmas are by nature without arising or ceasing. World Honored One! If one can extinguish the actual, one can extinguish the boundary arising from the view of self. World Honored One! For the newly practicing good men and good women, I would speak in this way, not clinging to the Buddha Dharma, nor clinging to the Dharma of ordinary beings, neither raising up nor abandoning any dharmas. World Honored One! For the men and women who have just generated the aspiration, I should speak in this way.' Manjusri (Manjusri, a Bodhisattva) said, 'World Honored One, when you are teaching sentient beings, how do you speak the Dharma?' The Buddha said, 'Manjusri! I do not speak the Dharma by destroying the arising of form (rupa, material phenomena), nor by destroying the non-arising of form. Likewise, I do not speak the Dharma by destroying the non-arising of feeling (vedana, sensation), perception (samjna, cognition), volition (samskara, mental formations), and consciousness (vijnana, awareness). Manjusri! I do not speak the Dharma by destroying desire (raga), hatred (dvesa), and delusion (moha). Manjusri! For those who are to be taught, I should let them know the inconceivable Dharma, and I speak the Dharma for this reason; because of this, I have attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Manjusri! I have not destroyed any dharmas, and have already attained unsurpassed Bodhi, nor is there any arising, and I have attained unsurpassed Bodhi. Manjusri! What is called Buddha is the Dharmadhatu (dharmadhatu, the realm of all phenomena), and the powers (bala, the ten powers of a Buddha) and fearlessness (vaisaradya, the four fearlessnesses of a Buddha) within the Dharmadhatu are also the Dharmadhatu. Manjusri! I do not see any divisions in the Dharmadhatu. Within the Dharmadhatu, I do not see this as the Dharma of ordinary beings, this as the Dharma of Arhats (arhat, a perfected being), this as the Dharma of Pratyekabuddhas (pratyekabuddha, a solitary enlightened one), and this as the Dharma of all Buddhas. The Dharmadhatu has no superior or inferior, nor is there destruction or confusion. Manjusri! For example, the Ganges (Ganga), the Yamuna (Yamuna), and the Karavati rivers, when these great rivers enter the ocean, their waters cannot be distinguished. Likewise, Manjusri! These various dharmas with different names, when they enter the Dharmadhatu, have no difference in names. Manjusri! Just as various piles of grains cannot be distinguished, in the Dharmadhatu there are no different names, this and that, defiled and pure, ordinary beings, sages, and the dharmas of all Buddhas, such names cannot be shown. Such is the Dharmadhatu as I have now spoken, such a Dharmadhatu has no contradiction, and should be believed in this way. Why is that?' --------------------------------------------------------------------------------
Chinese
文殊师利！其逆顺界、法界无二相故，无来无去，不可见故，无其起处。” 佛说如是法已，文殊师利复白佛言：“世尊！我亦不见法界向恶道，亦不见向人天道，亦不向涅槃。” 佛复告文殊师利：“若有人来问汝：‘云何现在有于六道？’如是问者，汝云何答？” 文殊师利言：“世尊！如是问者，我当解说。世尊！譬如有人睡眠作梦，或见地狱道，或见畜生道，或见阎摩罗人，或见阿修罗身，或见天处，或见人等。世尊！彼人所见梦事，诸道各各别异。又人问者，随意而说，然实无彼诸众生等。如是世尊！我虽说诸道各别，然其法界实无差别。世尊！如彼问者，我当为其如实解说，彼此无故。世尊！若行声闻乘取涅槃者，不可为说实义。世尊！彼等即今现在，亦不可为其分别，但说名字。何以故？取法界边际故。世尊！譬如大海有七种宝，若珂玉、珊瑚、金、银、生色等，可以相别，此是其宝。于法界中，不可知其别异之相。何以故？世尊！法界不生、不灭，其法界无染、无净，其法界无浊、无乱，其法界中无可灭者，亦无生者。” 尔时世尊知而故问文殊师利言：“汝知法界耶？” “如是世尊！我知法界即是我界。” 佛复问文殊师利：“汝知世间耶？” 文 现代汉语译本：文殊师利！因为逆行和顺行的界限、法界没有两种不同的相状，所以没有来也没有去，因为不可见，所以没有起始之处。 佛陀说完这些法后，文殊师利又对佛说：‘世尊！我也看不见法界朝向恶道，也看不见朝向人天道，也看不见朝向涅槃。’ 佛陀又告诉文殊师利：‘如果有人来问你：‘为什么现在有六道？’如果这样问，你该如何回答？’ 文殊师利说：‘世尊！如果有人这样问，我应当这样解释。世尊！譬如有人在睡眠中做梦，或者看见地狱道，或者看见畜生道，或者看见阎摩罗（Yamaraja，掌管地狱的鬼王）的人，或者看见阿修罗（Asura，一种好战的神）的身形，或者看见天界，或者看见人类等等。世尊！那个人所见的梦境，各个道都各不相同。如果有人问，就随他所见而说，但实际上并没有那些众生等等。就像这样，世尊！我虽然说各个道有所不同，但法界实际上没有差别。世尊！如果有人这样问，我应当为他如实解释，因为彼此都是虚无的。世尊！如果修行声闻乘（Śrāvakayāna，小乘佛教）追求涅槃的人，不能为他们说真实的意义。世尊！他们即使现在存在，也不能为他们分别解释，只能说出名字。为什么呢？因为他们执着于法界的边际。世尊！譬如大海有七种宝物，如珂玉、珊瑚、金、银、生色等，可以区分，这是宝物。在法界中，无法知道它们不同的相状。为什么呢？世尊！法界不生不灭，法界无染无净，法界无浊无乱，法界中没有可以灭的，也没有可以生的。’ 这时，世尊明知故问文殊师利：‘你知道法界吗？’ ‘是的，世尊！我知道法界就是我的界。’ 佛陀又问文殊师利：‘你知道世间吗？’ 文殊师利回答说：‘是的，世尊！我知道世间就是我的界。’
English
English version: Mañjuśrī! Because the realms of going against and going along, the dharmadhātu (法界, the realm of reality) have no two different aspects, therefore there is no coming and no going, because it is invisible, therefore there is no place of origin. After the Buddha spoke these dharmas, Mañjuśrī again said to the Buddha: ‘World Honored One! I also do not see the dharmadhātu heading towards the evil paths, nor do I see it heading towards the paths of humans and gods, nor do I see it heading towards nirvāṇa.’ The Buddha again told Mañjuśrī: ‘If someone comes and asks you: ‘Why are there now six paths?’ If they ask like this, how should you answer?’ Mañjuśrī said: ‘World Honored One! If someone asks like this, I should explain it this way. World Honored One! For example, someone is sleeping and dreaming, and they see the hell path, or they see the animal path, or they see the people of Yamarāja (閻摩羅, the king of hell), or they see the form of an Asura (阿修羅, a type of warring deity), or they see the heavens, or they see humans, and so on. World Honored One! The dream events that person sees, each path is different. If someone asks, then speak according to what they see, but in reality there are no such beings and so on. Just like this, World Honored One! Although I say that each path is different, the dharmadhātu actually has no difference. World Honored One! If someone asks like this, I should explain it to them truthfully, because both are empty. World Honored One! If those who practice the Śrāvakayāna (声闻乘, the vehicle of the hearers) seek nirvāṇa, the true meaning cannot be spoken to them. World Honored One! Even if they exist now, it is not possible to explain it separately to them, but only to speak their names. Why is that? Because they are attached to the boundaries of the dharmadhātu. World Honored One! For example, the great ocean has seven kinds of treasures, such as conch, jade, coral, gold, silver, and colored gems, which can be distinguished, these are treasures. Within the dharmadhātu, it is impossible to know their different aspects. Why is that? World Honored One! The dharmadhātu does not arise and does not cease, the dharmadhātu is without defilement and without purity, the dharmadhātu is without turbidity and without chaos, within the dharmadhātu there is nothing that can be extinguished, and nothing that can arise.’ At this time, the World Honored One, knowing but still asking, said to Mañjuśrī: ‘Do you know the dharmadhātu?’ ‘Yes, World Honored One! I know that the dharmadhātu is my realm.’ The Buddha again asked Mañjuśrī: ‘Do you know the world?’ Mañjuśrī replied: ‘Yes, World Honored One! I know that the world is my realm.’ --------------------------------------------------------------------------------
Chinese
殊师利言：“世尊！如幻化人所作处，是世间处。世尊！世间者但有名字，无实物可见，说名世间行。世尊！然我不离法界见于世间。何以故？无世间故。如世尊问言：世间何处行者？所谓色性不生、不灭，彼行亦不生、不灭，如是受想行识，此识性不生、不灭，如是行亦无生、无灭。世尊！如是一相所谓无相。” 佛复问言：“文殊师利！汝岂不作是念？若现在如来、阿罗诃、三藐三佛陀，当灭度耶？” 文殊师利答言：“世尊！岂可法界有已修集未修集也？法界既无修集，云何得有灭不现耶？” 佛言：“文殊师利！于汝意云何？过去诸佛，如恒伽沙等已灭度，汝岂不信耶？” 文殊师利言：“世尊！我信诸如来皆已涅槃，见彼出处故。” 佛言：“文殊师利！于汝意云何？欲使诸凡夫死已更生也？” 文殊师利言：“世尊！我尚不见有凡夫，何有更生耶？” 佛问文殊师利言：“汝于佛前乐听法也？” 文殊师利言：“世尊！我亦不见乐不乐相。” 佛言：“文殊师利！汝岂不乐法界耶？” 文殊师利答言：“世尊！我不见有一法非法界者，更何所乐？” 佛言：“文殊师利！若慢者闻汝说，生大恐怖。” 文殊师利言：“世尊！ 现代汉语译本 文殊师利（Manjusri，菩萨名）说：‘世尊！如同幻化的人所处的地方，就是世间（loka，指有情众生所居住的世界）的处所。世尊！世间只是一个名称，没有实际的物体可见，这被称为世间的运行。世尊！然而我并不脱离法界（dharmadhatu，一切法的本性）来看待世间。为什么呢？因为没有真正的世间存在。正如世尊您问的：世间在何处运行？所谓色（rupa，物质现象）的本性是不生不灭的，它的运行也是不生不灭的，受（vedana，感受）、想（samjna，知觉）、行（samskara，意志）、识（vijnana，意识）也是如此，这识的本性是不生不灭的，因此它的运行也是无生无灭的。世尊！这就是所谓的‘一相’，也就是‘无相’。’ 佛陀又问：‘文殊师利！你难道没有想过，如果现在如来（tathagata，佛的称号）、阿罗诃（arhat，已断烦恼的圣者）、三藐三佛陀（samyaksambuddha，正等觉者）会入灭吗？’ 文殊师利回答说：‘世尊！难道法界还有已修集和未修集之分吗？法界既然没有修集，怎么会有灭和不现呢？’ 佛陀说：‘文殊师利！你认为如何？过去诸佛，如恒河沙数般已经入灭，你难道不相信吗？’ 文殊师利说：‘世尊！我相信诸如来都已涅槃（nirvana，解脱），因为我看到了他们出离之处。’ 佛陀说：‘文殊师利！你认为如何？你希望让凡夫（prthagjana，指未开悟的普通人）死后再次转生吗？’ 文殊师利说：‘世尊！我甚至没有看到有凡夫存在，又怎么会有再次转生呢？’ 佛陀问文殊师利：‘你在佛前喜欢听法吗？’ 文殊师利说：‘世尊！我也看不到喜欢或不喜欢这种相。’ 佛陀说：‘文殊师利！你难道不喜欢法界吗？’ 文殊师利回答说：‘世尊！我没有看到有一法不是法界的，又有什么可喜欢的呢？’ 佛陀说：‘文殊师利！如果傲慢的人听到你所说的，会感到非常恐惧。’ 文殊师利说：‘世尊！’