Chinese
起大悲。一切法无垢，而众生着垢；如来于此而起大悲。一切法离染，而众生有染；如来于此而起大悲。一切法离瞋，而众生有瞋；如来于此而起大悲。一切法离痴，而众生有痴；如来于此而起大悲。一切法无所从来，而众生著有所从来；如来于此而起大悲。一切法无所去，而众生著于有去；如来于此而起大悲。一切法无起，而众生计有所起；如来于此而起大悲。一切法无戏论，而众生著于戏论；如来于此而起大悲。一切法空而众生堕于有见；如来于此而起大悲。一切法无相，而众生著于有相；如来于此而起大悲。一切法无作，而众生著于有作；如来于此而起大悲。世间常共瞋恨诤竞，如来于此而起大悲。世间邪见颠倒行于邪道；欲令住于正道，如来于此而起大悲。世间饕餮无有厌足，互相陵夺；欲令众生住于圣财——信、戒、闻、施、慧等，如来于此而起大悲。众生是产业、妻子、恩爱之仆，于此危脆之物生坚固想；欲令众生知悉无常，如来于此而起大悲。众生身为怨贼，贪着养育以为亲友；欲为众生作真知识，令毕众苦究竟涅槃，如来于此而起大悲。众生好行欺诳邪命自活；欲令行于正命，如来于此而起大悲。众生乐着众苦不净居家；欲令出于三界，如来于此而起大悲。一切诸法从因缘有，而众生于圣解脱生于懈 现代汉语译本 生起大悲心。一切法本无垢染，而众生却执着于垢染；如来因此而生起大悲心。一切法远离染污，而众生却有染污；如来因此而生起大悲心。一切法远离嗔恨，而众生却有嗔恨；如来因此而生起大悲心。一切法远离愚痴，而众生却有愚痴；如来因此而生起大悲心。一切法无所从来，而众生却执着于有所从来；如来因此而生起大悲心。一切法无所去处，而众生却执着于有所去处；如来因此而生起大悲心。一切法本无生起，而众生却认为有所生起；如来因此而生起大悲心。一切法没有虚妄的言论，而众生却执着于虚妄的言论；如来因此而生起大悲心。一切法性空，而众生却堕入有见的执着；如来因此而生起大悲心。一切法没有固定的相状，而众生却执着于有相；如来因此而生起大悲心。一切法并非造作而来，而众生却执着于有造作；如来因此而生起大悲心。世间常常共同嗔恨争斗，如来因此而生起大悲心。世间以邪见颠倒行于邪道；想要令他们安住于正道，如来因此而生起大悲心。世间贪得无厌，互相侵夺；想要令众生安住于圣财——信、戒、闻、施、慧等，如来因此而生起大悲心。众生是产业、妻子、恩爱的奴仆，对于这些危脆之物产生坚固的执着；想要令众生知晓一切都是无常的，如来因此而生起大悲心。众生之身如同怨贼，却贪着养育它，把它当作亲友；想要为众生做真正的善知识，令他们脱离一切痛苦，最终达到涅槃，如来因此而生起大悲心。众生喜欢行欺骗，用不正当的手段来维持生活；想要令他们行于正当的职业，如来因此而生起大悲心。众生乐于执着充满痛苦和不净的家宅；想要令他们脱离三界，如来因此而生起大悲心。一切诸法从因缘而生，而众生对于圣者的解脱之道却生起懈怠之心。
English
English version Generating great compassion. All dharmas are without defilement, yet sentient beings cling to defilement; thus, the Tathagata (如来, one who has thus gone) generates great compassion. All dharmas are free from taint, yet sentient beings are tainted; thus, the Tathagata generates great compassion. All dharmas are free from anger, yet sentient beings are angry; thus, the Tathagata generates great compassion. All dharmas are free from delusion, yet sentient beings are deluded; thus, the Tathagata generates great compassion. All dharmas have nowhere to come from, yet sentient beings cling to having somewhere to come from; thus, the Tathagata generates great compassion. All dharmas have nowhere to go, yet sentient beings cling to having somewhere to go; thus, the Tathagata generates great compassion. All dharmas have no arising, yet sentient beings reckon there is arising; thus, the Tathagata generates great compassion. All dharmas are without frivolous talk, yet sentient beings cling to frivolous talk; thus, the Tathagata generates great compassion. All dharmas are empty, yet sentient beings fall into views of existence; thus, the Tathagata generates great compassion. All dharmas are without characteristics, yet sentient beings cling to characteristics; thus, the Tathagata generates great compassion. All dharmas are uncreated, yet sentient beings cling to creation; thus, the Tathagata generates great compassion. The world constantly shares anger, hatred, and strife; thus, the Tathagata generates great compassion. The world, with perverse views, walks the wrong path in delusion; desiring to have them abide in the right path, thus, the Tathagata generates great compassion. The world is greedy and insatiable, mutually plundering; desiring to have sentient beings abide in the noble wealth—faith, discipline, learning, generosity, wisdom, etc., thus, the Tathagata generates great compassion. Sentient beings are servants to property, wives, and affection, generating firm thoughts towards these fragile things; desiring to have sentient beings know that all is impermanent, thus, the Tathagata generates great compassion. Sentient beings treat the body as an enemy and thief, yet greedily nourish it, taking it as a close friend; desiring to be a true good knowing advisor for sentient beings, causing them to end all suffering and ultimately attain Nirvana (涅槃, liberation), thus, the Tathagata generates great compassion. Sentient beings delight in practicing deceit and living by wrong livelihood; desiring to have them practice right livelihood, thus, the Tathagata generates great compassion. Sentient beings delight in clinging to the painful and impure home; desiring to have them leave the three realms, thus, the Tathagata generates great compassion. All dharmas arise from causes and conditions, yet sentient beings are lazy towards the holy liberation. --------------------------------------------------------------------------------
Chinese
怠；欲说精进令乐解脱，如来于此而起大悲。众生弃舍最上无碍智慧，求于声闻辟支佛道；欲引导之令发大心缘于佛法，如来于此而起大悲。梵天！如来如是于诸众生行此三十二种大悲，是故如来名为行大悲者。若菩萨于众生中常能修集此大悲心，则为入阿惟越致，为大福田威德具足，常能利益一切众生。” 说是大悲法门品时，三万二千人皆发阿耨多罗三藐三菩提心，八千菩萨得无生法忍。 难问品第五(丹幻化品第八) 尔时网明菩萨摩诃萨白佛言：“世尊！是思益梵天云何闻是大悲法门而不喜悦？” 梵天言：“善男子！若识在二法则有喜悦，若识在无二实际法中则无喜悦。譬如幻人见幻戏事无所喜悦；菩萨知诸法相如是，则于如来若说法、若神通亦无喜悦。又，善男子！如佛所化人闻佛说法不喜不悦，菩萨知诸法相与化无异，于如来所不加喜悦，于诸众生无下劣想。” 网明言：“梵天！汝今见诸法如幻相耶？” 梵天言：“若人分别诸法者，汝当问之！” 网明言：“汝今于何处行？” 梵天言：“一切凡夫所行处，吾于彼行。” 网明言：“凡夫人行贪欲、瞋恚、愚痴、身见、疑网、我、我所等邪道，汝于是处行耶？” 梵天言：“善男 现代汉语译本： 懈怠；想要宣说精进使他们乐于解脱，如来因此而生起大悲心。众生舍弃最上无碍的智慧，追求声闻、辟支佛道；想要引导他们发起大心，缘于佛法，如来因此而生起大悲心。梵天（Brahmā，色界天之主）！如来就这样对众生施行这三十二种大悲，所以如来被称为施行大悲者。如果菩萨在众生中常常修习这种大悲心，就进入了阿惟越致（avaivartika，不退转地），成为大福田，威德具足，常常能够利益一切众生。’ 在宣说大悲法门品时，三万二千人都发起了阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心），八千菩萨得到了无生法忍（anutpāda-dharma-kṣānti，对诸法不生不灭的证悟）。 难问品第五（丹幻化品第八） 这时，网明菩萨摩诃萨（Jālinīprabha-bodhisattva-mahāsattva）对佛说：‘世尊！这位思益梵天（Sumati-Brahmā）为什么听闻大悲法门而不喜悦呢？’ 梵天说：‘善男子！如果识执着于二元对立的法则，就会有喜悦；如果识安住于无二实际法中，就没有喜悦。譬如幻术师观看幻术表演，没有什么喜悦；菩萨知道诸法之相就是这样，那么对于如来说法或神通，也没有什么喜悦。而且，善男子！如同佛所化现的人听闻佛说法，不喜不悦，菩萨知道诸法之相与化现没有差别，对于如来没有什么喜悦，对于众生没有低劣的想法。’ 网明说：‘梵天！你现在见到诸法如幻相吗？’ 梵天说：‘如果有人分别诸法，你应该去问他！’ 网明说：‘你现在在什么地方行？’ 梵天说：‘一切凡夫所行之处，我就在那里行。’ 网明说：‘凡夫人行贪欲、瞋恚、愚痴、身见、疑网、我、我所等邪道，你也在这些地方行吗？’ 梵天说：‘善男子！’
English
English version: Sloth; wanting to explain diligence to make them happy to be liberated, the Tathāgata (如来，Thus Come One) therefore arises great compassion. Sentient beings abandon the supreme unobstructed wisdom, seeking the Śrāvaka (声闻，Hearer) and Pratyekabuddha (辟支佛，Solitary Buddha) paths; wanting to guide them to arouse great minds connected to the Buddha Dharma, the Tathāgata therefore arises great compassion. Brahmā (梵天，Lord of the Form Realm)! The Tathāgata thus practices these thirty-two kinds of great compassion towards sentient beings, therefore the Tathāgata is called one who practices great compassion. If a Bodhisattva constantly cultivates this great compassionate mind among sentient beings, then they enter the stage of Avaivartika (阿惟越致，non-retrogression), becoming a great field of merit, complete with power and virtue, and are always able to benefit all sentient beings.’ When the chapter on the Dharma Gate of Great Compassion was being explained, thirty-two thousand people all aroused the mind of Anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提， unsurpassed, complete and perfect enlightenment), and eight thousand Bodhisattvas attained the Kṣānti (忍，acceptance) of the non-origination of dharmas (anutpāda-dharma-kṣānti，无生法忍). Chapter Five: Difficult Questions (Chapter Eight: Dan Illusion) At that time, Jālinīprabha-bodhisattva-mahāsattva (网明菩萨摩诃萨) said to the Buddha: ‘World Honored One! Why is it that Sumati-Brahmā (思益梵天) does not rejoice upon hearing the Dharma Gate of Great Compassion?’ Brahmā said: ‘Good man! If consciousness clings to dualistic principles, then there is joy; if consciousness abides in the non-dual reality, then there is no joy. For example, a magician seeing a magic show has no joy; a Bodhisattva knows that the characteristics of all dharmas are like this, then there is no joy in the Tathāgata's teaching or supernatural powers. Moreover, good man! Just as a person transformed by the Buddha does not rejoice or is not displeased upon hearing the Buddha's teaching, a Bodhisattva knows that the characteristics of all dharmas are no different from transformations, and does not add joy to the Tathāgata, and has no inferior thoughts towards sentient beings.’ Jālinīprabha said: ‘Brahmā! Do you now see all dharmas as illusory?’ Brahmā said: ‘If someone distinguishes dharmas, you should ask them!’ Jālinīprabha said: ‘Where do you walk now?’ Brahmā said: ‘I walk where all ordinary people walk.’ Jālinīprabha said: ‘Ordinary people walk the evil paths of greed, hatred, delusion, self-view, doubt, self, what belongs to self, etc. Do you walk in these places?’ Brahmā said: ‘Good man!’ -------------------------------------------------------------------------------- 子！汝欲得凡夫法决定相耶？”
Chinese
网明言：“我尚不欲决定得凡夫，何况凡夫法？善男子！若是法无决定者，宁有贪欲、瞋恚、愚痴法耶？” 网明言：“无也。善男子！一切法离贪恚痴相，行相亦如是。” “善男子！凡夫行、贤圣行皆无二、无差别。善男子！一切行非行，一切说非说，一切道非道。” 网明言：“何谓一切行非行？” 梵天言：“善男子！若人千万亿劫行道，于法性不增不减，是故言一切行非行。” “何谓一切说非说？” 梵天言：“善男子！如来以不说相说一切法，是故言一切说非说。” “何谓一切道非道？” 梵天言：“以无所至故，一切道非道。” 尔时世尊赞思益梵天言：“善哉，善哉！说诸法相应当如是。” 网明菩萨谓梵天言：“汝说：‘一切凡夫行处，吾于彼行’者，则有行相！” 梵天言：“若我有所生处，应有行相。” 网明言：“汝若不生，云何教化众生？” 梵天言：“佛所化生，吾如彼生。” 网明言：“佛所化生，无有生处。” 梵天言：“宁可见不？” 网明言：“以佛力故见。” 梵天言：“我生亦如是，以业力故。” 网明言： 现代汉语译本： ‘喂！你想要了解凡夫俗子的确定状态吗？’ 网明菩萨说：‘我尚且不想要确定成为凡夫，更何况是凡夫的法？善男子！如果法没有确定性，难道会有贪欲、瞋恚、愚痴这些法吗？’ 网明菩萨说：‘没有。善男子！一切法都远离贪婪、嗔恨、愚痴的表相，行为的表相也是这样。’ ‘善男子！凡夫的行为和贤圣的行为没有两样，没有差别。善男子！一切行为都不是真正的行为，一切言说都不是真正的言说，一切道路都不是真正的道路。’ 网明菩萨说：‘什么叫做一切行为都不是真正的行为？’ 梵天说：‘善男子！如果有人用千万亿劫的时间修行，对于法的本性来说，既没有增加也没有减少，所以说一切行为都不是真正的行为。’ ‘什么叫做一切言说都不是真正的言说？’ 梵天说：‘善男子！如来用不说的方式来说明一切法，所以说一切言说都不是真正的言说。’ ‘什么叫做一切道路都不是真正的道路？’ 梵天说：‘因为没有到达的地方，所以一切道路都不是真正的道路。’ 这时，世尊赞叹思益梵天（Vimalakirti）说：‘说得好，说得好！解说诸法的实相就应当像这样。’ 网明菩萨对梵天说：‘你说：‘一切凡夫所行之处，我也在那里行’，那么就有了行为的表相！’ 梵天说：‘如果我有所生之处，才会有行为的表相。’ 网明菩萨说：‘你如果不出生，要如何教化众生？’ 梵天说：‘佛所化生之处，我就像那样出生。’ 网明菩萨说：‘佛所化生之处，没有出生的处所。’ 梵天说：‘难道可以看见吗？’ 网明菩萨说：‘因为佛的力量才能看见。’ 梵天说：‘我的出生也是这样，因为业力的缘故。’ 网明菩萨说：
English
English version: ‘Hey! Do you want to understand the definite characteristics of ordinary people?’ Net-Bright Bodhisattva said, ‘I don't even want to definitely become an ordinary person, let alone the dharma of ordinary people! Good man! If the dharma has no certainty, would there be such things as greed, hatred, and ignorance?’ Net-Bright Bodhisattva said, ‘No. Good man! All dharmas are free from the appearance of greed, hatred, and ignorance, and the appearance of actions is also the same.’ ‘Good man! The actions of ordinary people and the actions of the wise and holy are not two, there is no difference. Good man! All actions are not true actions, all speech is not true speech, all paths are not true paths.’ Net-Bright Bodhisattva said, ‘What is meant by all actions are not true actions?’ Brahma said, ‘Good man! If someone practices the path for billions of kalpas (aeons), there is neither increase nor decrease in the nature of dharma, therefore it is said that all actions are not true actions.’ ‘What is meant by all speech is not true speech?’ Brahma said, ‘Good man! The Tathagata (Buddha) explains all dharmas by the aspect of non-speaking, therefore it is said that all speech is not true speech.’ ‘What is meant by all paths are not true paths?’ Brahma said, ‘Because there is nowhere to arrive, all paths are not true paths.’ At that time, the World Honored One praised Vimalakirti Brahma (Si Yi Fantian) saying, ‘Excellent, excellent! The explanation of the reality of all dharmas should be like this.’ Net-Bright Bodhisattva said to Brahma, ‘You said: ‘Wherever all ordinary people go, I also go there,’ then there is the appearance of action!’ Brahma said, ‘If I have a place of birth, then there will be the appearance of action.’ Net-Bright Bodhisattva said, ‘If you are not born, how can you teach sentient beings?’ Brahma said, ‘Where the Buddha transforms and is born, I am born like that.’ Net-Bright Bodhisattva said, ‘Where the Buddha transforms and is born, there is no place of birth.’ Brahma said, ‘Can it be seen?’ Net-Bright Bodhisattva said, ‘It can be seen because of the power of the Buddha.’ Brahma said, ‘My birth is also like this, because of the power of karma.’ Net-Bright Bodhisattva said: -------------------------------------------------------------------------------- “汝于起业中行耶？” 梵天言：“我不于起业中行。” 网明言：“云何言：‘以业力故’？”