Chinese
无有虚妄无恩爱门；诸乱多念众妄想门，寂然之行为恬怕门；六十二见为憍慢门，修于空无无自大门；随恶亲友为恶罪门，从善亲友为善法门；众邪见事为[病-丙+(匆/心)]患门，正见之义为安隐门；悭贪之事为贫匮门，布施之义为大富门。 “毁犯戒者，便当归趣诸恶道门；奉修禁戒，当归一切生善处门。喜诤讼者，违失法门；若忍辱者，得归殊特超异之门。为懈怠者，心垢秽门；遵行精进，为无垢门。放逸之事，为乱意门；一心之事，为定意门。恶智之行、痴冥之惑，如牛羊门；修智慧者，三十七品为道法本师子之门。 “而悉具足慈心行者，无所害门；悲哀行者志和雅门；性以和柔无谀谄门；而行喜悦乐法乐门；修行护者，无所适莫无增减门；行四意止，不失宿德诸所福门。四意断者，顺平等门；四神足者，心身轻门；五根行者，笃信之义为元首门；五力行者，不为尘劳及诸爱欲所沾污门；七觉意者，悉已晓了平等慧门；八道行者，弃捐一切众邪异径迷惑之门。 “复次，天子！计于菩萨为诸佛法元首之门，将护诸法，法自在门故；善权方便，晓了处处无处之门故；智度无极，通知一切众生心念所念，顺度彼岸门故；六度无极，摄于六欲令无所处，为大乘门故；观求于空，三界如化终 现代汉语译本： 没有虚假和恩爱的门径；各种扰乱思绪、繁多念头的虚妄之门，寂静无为的行为是恬淡害怕之门；六十二种邪见是骄慢之门，修习空性无我的境界是去除自大之门；亲近恶友是通往罪恶的门径，亲近善友是通往善良佛法的门径；各种邪见之事是疾病灾患之门，正确的见解是通往安稳的门径；悭吝贪婪的行为是通往贫穷匮乏的门径，布施行善是通往大富大贵的门径。 ‘毁犯戒律的人，便会归向各种恶道的门径；奉行修持戒律，会归向一切产生善果的地方的门径。喜欢争论诉讼的人，会违背丧失佛法的门径；如果能够忍辱，就能归向殊胜超凡的门径。懈怠懒惰的人，心生垢秽，是通往污秽的门径；遵从奉行精进，是通往没有污垢的门径。放纵逸乐的行为，是通往心意散乱的门径；一心专注，是通往禅定心意的门径。邪恶智慧的行为、愚痴昏暗的迷惑，如同牛羊所行之门径；修习智慧的人，三十七道品是通往道法根本的狮子之门。 ‘而且完全具备慈悲心的人，没有伤害的门径；以悲悯之心行事的人，心志平和文雅；天性和蔼柔顺的人，没有谄媚的门径；以欢喜之心行事的人，喜爱佛法，是通往快乐佛法的门径；修行守护的人，没有适应或不适应，没有增加或减少的门径；奉行四念处（身念处、受念处、心念处、法念处）的人，不会失去往昔的功德和各种福报的门径。修习四正勤（已生恶令断灭，未生恶令不生，未生善令生起，已生善令增长）的人，顺应平等之门；修习四神足（欲神足、勤神足、心神足、观神足）的人，身心轻安；奉行五根（信根、精进根、念根、定根、慧根）的人，笃实诚信是为首要的门径；奉行五力（信力、精进力、念力、定力、慧力）的人，不会被尘世的劳苦以及各种爱欲所沾染；修习七觉支（念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支）的人，完全明了平等智慧之门；奉行八正道（正见、正思惟、正语、正业、正命、正精进、正念、正定）的人，抛弃一切邪门歪道迷惑的门径。 ‘此外，天子！认为菩萨是诸佛佛法的首要门径，守护诸法，是佛法自在的门径；善巧方便，明了处处无处的门径；智慧度无极，通晓一切众生心念所想，顺利到达彼岸的门径；六度（布施、持戒、忍辱、精进、禅定、智慧）无极，摄取六欲使其无处可处，是大乘佛法的门径；观察寻求空性，三界如幻最终
English
English version: There is no gate of falsehood and affection; the gate of various disturbances, numerous thoughts, and delusive imaginations; the practice of stillness is the gate of tranquility and fear; the sixty-two views are the gate of arrogance; cultivating emptiness and non-self is the gate of eliminating conceit; associating with evil friends is the gate of evil deeds; following good friends is the gate of good Dharma; various heretical views are the gate of illness and suffering; the meaning of right view is the gate of peace and security; stinginess and greed are the gate of poverty and lack; giving and generosity are the gate of great wealth. 'Those who violate precepts will go to the gates of various evil realms; those who uphold and cultivate precepts will go to the gates of all places where goodness arises. Those who delight in disputes and lawsuits will lose the gate of Dharma; those who practice patience will attain the gate of extraordinary transcendence. Those who are lazy and indolent have defiled minds, which is the gate of defilement; those who diligently practice are the gate of non-defilement. Indulgent and pleasurable actions are the gate of a distracted mind; single-mindedness is the gate of a concentrated mind. The practice of evil wisdom and the delusion of ignorance are like the gate of cattle and sheep; those who cultivate wisdom, the thirty-seven factors of enlightenment are the lion's gate of the fundamental teacher of the Dharma. 'Moreover, O son of the gods! Those who fully possess the practice of loving-kindness have no gate of harm; those who act with compassion have harmonious and elegant aspirations; those who are gentle and amiable by nature have no gate of flattery; those who act with joy delight in the Dharma, which is the gate of joyful Dharma; those who cultivate protection have no adapting or not adapting, no increasing or decreasing gate; those who practice the four foundations of mindfulness (mindfulness of body, feelings, mind, and phenomena) do not lose past merits and various blessings. Those who practice the four right exertions (preventing evil from arising, abandoning evil that has arisen, generating good that has not arisen, and increasing good that has arisen) accord with the gate of equality; those who practice the four bases of power (zeal, effort, mind, and investigation) have lightness of body and mind; those who practice the five roots (faith, effort, mindfulness, concentration, and wisdom) have firm faith as the primary gate; those who practice the five powers (faith, effort, mindfulness, concentration, and wisdom) are not defiled by worldly toil and various desires; those who cultivate the seven factors of enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity) fully understand the gate of equal wisdom; those who practice the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) abandon all heretical and deluded paths. 'Furthermore, O son of the gods! Considering the Bodhisattva as the primary gate of the Buddhas' Dharma, protecting the Dharma is the gate of Dharma's freedom; skillful means are the gate of understanding everywhere and nowhere; wisdom is boundless, understanding the thoughts of all beings, smoothly reaching the other shore; the six perfections (giving, morality, patience, effort, concentration, and wisdom) are boundless, taking in the six desires and making them nowhere to be found, which is the gate of the Great Vehicle; observing and seeking emptiness, the three realms are like illusions, ultimately --------------------------------------------------------------------------------
Chinese
始如梦，智慧明门故；一切诸法皆为本无，法无生忍，明达自然无所不了，其慧不依他人明故。” 天子又问：“文殊师利！何谓法界之门乎？” 答曰：“其法界者，则曰普门。” 又问：“其法界为何所界？” 答曰：“一切众生之所界者，名曰法界。” 又问：“其法界者，岂有分际？” 文殊答曰：“虚空之界，宁有分际乎？” 报曰：“不也，文殊！” 答曰：“犹如虚空无有分际，法界如是亦无分际。” 天子又问曰：“岂可分别于法界乎？” 答曰：“其法界者，不可分别。” 天子又问：“仁者！何因解明诸法，乃能晓了如斯辩才。” 文殊告曰：“于天子意所趣云何？其呼响者，而有音出，以何解法？” 天子报曰：“其呼响者，不解诸法，以缘合成乃响出矣。” 答曰：“如是，天子！菩萨皆因众生缘故，而有所说。” 天子又问：“仁者！为住何所而有所说？” 答曰：“如来化住有所讲，吾之所住所演若斯，若曰：‘如来之化，法无所住而有所说。’答：‘如如来化，于无所住而有所说。’吾之所宣，亦复如是。” “设使，文殊！于一切法无所住立，而有所说，仁何所住，成 现代汉语译本：开始就像一场梦，这是因为智慧之门开启的缘故；一切诸法原本都是空无，证得法无生忍（对一切法不生不灭的真理的领悟），就能明了通达自然，没有什么不明白的，因为这种智慧不依赖于他人而自发显现。 天子又问：‘文殊师利（Manjushri，智慧的象征）！什么是法界（Dharmadhatu，一切法的总称）之门呢？’ 文殊师利回答说：‘这法界，就叫做普门（普遍之门）。’ 天子又问：‘这法界是由什么来界定的呢？’ 文殊师利回答说：‘一切众生所界定的，就叫做法界。’ 天子又问：‘这法界，难道有边界吗？’ 文殊师利回答说：‘虚空的边界，难道有分界吗？’ 天子回答说：‘没有，文殊师利！’ 文殊师利回答说：‘就像虚空没有边界一样，法界也是这样，没有边界。’ 天子又问：‘难道可以分别法界吗？’ 文殊师利回答说：‘这法界，是不可分别的。’ 天子又问：‘仁者！因为什么原因能够理解明白诸法，才能通晓如此的辩才？’ 文殊师利告诉天子说：‘在天子的想法里，觉得怎么样？那呼喊的声音，之所以能发出声音，是用什么方法来理解的呢？’ 天子回答说：‘那呼喊的声音，并不能理解诸法，是因为因缘和合才发出声音的。’ 文殊师利回答说：‘是的，天子！菩萨都是因为众生的缘故，才有所说的。’ 天子又问：‘仁者！为了住在什么地方而有所说呢？’ 文殊师利回答说：‘如来的化身住在某个地方而有所讲说，我所住的地方所演说的也是这样，如果说：‘如来的化身，法无所住而有所说。’那么回答是：‘如同如来的化身，在无所住的地方而有所说。’我所宣说的，也是这样。’ ‘假设，文殊师利！对于一切法无所住立，而有所说，仁者你住在什么地方，才能成就如此的辩才呢？’
English
English version: It begins like a dream, because of the opening of the gate of wisdom; all dharmas (phenomena, teachings) are originally non-existent, and attaining the forbearance of the non-origination of dharmas (understanding the truth of the non-arising and non-ceasing of all dharmas) allows one to clearly understand nature, with nothing not understood, because this wisdom arises spontaneously and does not rely on others. The prince then asked: 'Manjushri (symbol of wisdom)! What is the gate of the Dharmadhatu (totality of all dharmas)?' Manjushri replied: 'That Dharmadhatu is called the Universal Gate (gate of universality).' The prince then asked: 'What defines the boundary of the Dharmadhatu?' Manjushri replied: 'That which is defined by all sentient beings is called the Dharmadhatu.' The prince then asked: 'Does the Dharmadhatu have boundaries?' Manjushri replied: 'Does the realm of space have boundaries?' The prince replied: 'No, Manjushri!' Manjushri replied: 'Just as space has no boundaries, so too the Dharmadhatu has no boundaries.' The prince then asked: 'Can the Dharmadhatu be differentiated?' Manjushri replied: 'The Dharmadhatu cannot be differentiated.' The prince then asked: 'Virtuous one! What is the reason you can understand and clarify all dharmas, and thus comprehend such eloquence?' Manjushri told the prince: 'What do you think, O prince? When a sound is produced from a call, how do you understand this dharma?' The prince replied: 'That call does not understand the dharmas; it is because of the aggregation of conditions that the sound is produced.' Manjushri replied: 'So it is, O prince! Bodhisattvas speak because of the conditions of sentient beings.' The prince then asked: 'Virtuous one! Where do you abide when you speak?' Manjushri replied: 'The transformation body of the Tathagata (Buddha) abides somewhere and speaks, and what I abide in and expound is like that. If it is said: 'The transformation body of the Tathagata, without abiding anywhere, speaks,' then the answer is: 'Like the transformation body of the Tathagata, without abiding anywhere, it speaks.' What I proclaim is also like that.' 'Suppose, Manjushri! If you speak about all dharmas without abiding anywhere, where do you abide to achieve such eloquence?' -------------------------------------------------------------------------------- 于无上正真之道，为最正觉乎？” 答曰：“吾住五逆，乃成无上正真之道。” 又问文殊：“其五逆者，为住何所？” 答曰：“其五逆者，无有根本亦无所住。”
Chinese
又问：“如来说言，其作逆者，无间可避不离地狱？” 答曰：“如是，天子！如佛所说，其作逆者当堕地狱。若菩萨住于此五逆，疾逮无上正真之道。何谓为五：假使菩萨殷勤至心发大道意，去小乘心而不堕落声闻缘觉之地，是第一逆；发心广施一切所有，无所爱惜，不与悭贪而共合会，是第二逆；而发慈心，一切众生吾当度之，不中懈废，是第三逆；见一切法无所从生，寻便逮得无所从生法忍，不复中与六十二疑邪见俱合，是第四逆；所当知见，所当断除，所当颁宣，所当成觉，发意之顷悉知见觉，靡所不达而无所住，成一切智不着三界，是为五逆。” 文殊师利谓其天子：“菩萨已住于是五逆，尔乃疾成无上正真之道，为最正觉。” 天子又问：“所说何谓？逆不成逆，顺不成顺。” 答曰：“如紫磨金及如意珠，虽堕不净，为俱合乎？” 答曰：“不合。所以者何？其物真故，不与伪合。” 文殊告曰：“人心本净，纵处秽浊则无瑕疵，犹如日明不与冥合，亦如莲花不为泥尘之 现代汉语译本： 问：‘为了达到无上正真之道，成为最正觉悟的人吗？’ 答：‘我安住于五逆之中，才能成就无上正真之道。’ 又问文殊（Manjusri，菩萨名）: ‘这五逆，是安住在什么地方呢？’ 答：‘这五逆，没有根本，也没有安住的地方。’ 又问：‘如来说过，作逆的人，无法避免无间地狱，无法离开地狱？’ 答：‘是的，天子（Devaputra，天神之子）！如佛所说，作逆的人应当堕入地狱。如果菩萨安住于这五逆之中，就能迅速达到无上正真之道。什么是五逆呢？ 假设菩萨殷勤至诚地发起广大的道心，去除小乘之心，不堕落到声闻（Sravaka，听闻佛法而悟道者）缘觉（Pratyekabuddha，靠自己悟道者）的境界，这是第一逆；发起心愿广泛布施一切所有，没有吝惜，不与悭吝贪婪之心相结合，这是第二逆；发起慈悲之心，一切众生我都应当度化他们，不中途懈怠废弃，这是第三逆；见到一切法无所从来，随即获得无所从来法忍（Anutpattika-dharma-ksanti，对诸法不生不灭的真理的证悟），不再与六十二种邪见相结合，这是第四逆；所应当知道的，所应当断除的，所应当宣扬的，所应当成就觉悟的，在发心的一瞬间全部知晓、见到、觉悟，没有不通达的，也没有任何执着，成就一切智慧，不执着于三界（Trailokya，欲界、色界、无色界），这就是五逆。’ 文殊师利（Manjusri）对天子说：‘菩萨已经安住于这五逆之中，这样才能迅速成就无上正真之道，成为最正觉悟的人。’ 天子又问：‘所说的什么意思呢？逆不成逆，顺不成顺。’ 答：‘比如紫磨金和如意珠（Cintamani，能如意生出宝物的宝珠），即使掉入不净之物中，会与不净之物结合吗？’ 答：‘不会结合。为什么呢？因为它的本质是纯真的，不会与虚假的东西结合。’ 文殊（Manjusri）告诉他：‘人心本来是清净的，即使处于污秽之中也不会有瑕疵，就像太阳的光明不会与黑暗结合，也像莲花不会被泥土污染一样。’