Chinese
尔时，妙吉祥菩萨于中夜分复为诸菩萨宣说菩萨藏法门，告诸菩萨曰：“诸大士！当须了知菩萨藏法门。未有一法非菩萨藏摄，所有世间、出世间法，有为、无为，若善、不善，有相、无相，有漏、无漏等法，皆是菩萨藏故。 “善男子！譬如三千大千世界，其中有百亿四大洲、百亿日月、百亿须弥山、百亿大海，皆不离三千大千世界所摄。菩萨藏法亦复如是，所有凡夫法、声闻法、缘觉法乃至诸佛法，亦不离菩萨藏摄。所以者何？声闻乘、缘觉乘、诸佛乘皆同一故。 “譬如大树，茎簳、枝叶繁密茂盛，皆一本故。菩萨藏为本，出生三乘法，无异、无别，其量广大不可度量。 “譬如大海浩无边际，假使阿修罗王、诸药叉等，乃至诸大力士，欲酌其海终不可知；诸声闻、缘觉、一切人天等众，欲知菩萨藏法，不可穷尽。诸有智者欲知菩萨戒、定、慧法尚不能知，唯入菩萨藏者自所知故。 “又，善男子！譬如大海所居一切众生唯饮大海中水，不复知江河之味；修菩萨乘者唯知菩萨藏法，不复乐声闻、缘觉之道。 “善男子！菩萨藏中强名曰三，谓声闻、缘觉异故，但闻四谛理，趣证涅盘，是名声闻藏；但乐缘生理，趣证涅盘，是名缘觉藏；菩萨藏者，证佛一 现代汉语译本 尔时，妙吉祥菩萨（Manjushri Bodhisattva）于中夜时分，再次为诸位菩萨宣说菩萨藏法门，告诉诸位菩萨说：‘诸位大士！应当要知道菩萨藏法门。没有哪一种法不是菩萨藏所包含的，所有世间法、出世间法，有为法、无为法，善法、不善法，有相法、无相法，有漏法、无漏法等等，都是菩萨藏所包含的。’ ‘善男子！譬如三千大千世界，其中有百亿个四大洲、百亿个日月、百亿座须弥山（Mount Sumeru）、百亿个大海，都不离三千大千世界所包含。菩萨藏法也是这样，所有凡夫法、声闻法、缘觉法乃至诸佛法，都不离菩萨藏所包含。为什么呢？因为声闻乘、缘觉乘、诸佛乘都是同一的。’ ‘譬如大树，树干、枝叶繁密茂盛，都是同一根本。菩萨藏为根本，出生三乘法，没有差异、没有分别，其量广大不可度量。’ ‘譬如大海浩瀚无边，即使阿修罗王（Asura King）、诸药叉（Yakshas）等，乃至诸大力士，想要舀尽大海也是不可能的；诸声闻、缘觉、一切人天等众，想要了解菩萨藏法，也是不可能穷尽的。诸有智慧的人想要了解菩萨戒、定、慧法尚且不能完全了解，只有进入菩萨藏的人才能自己了解。’ ‘又，善男子！譬如大海所居住的一切众生只饮大海中的水，不再知道江河的味道；修菩萨乘的人只知道菩萨藏法，不再喜欢声闻、缘觉的道路。’ ‘善男子！菩萨藏中勉强称之为三，是因为声闻、缘觉不同，只听闻四谛（Four Noble Truths）的道理，趣向证得涅槃（Nirvana），这叫做声闻藏；只乐于缘起生灭的道理，趣向证得涅槃，这叫做缘觉藏；菩萨藏，是证得佛的唯一……’
English
English version At that time, Manjushri Bodhisattva, in the middle of the night, again expounded the Bodhisattva Treasury Dharma to the Bodhisattvas, saying to the Bodhisattvas: 'Great beings! You must understand the Bodhisattva Treasury Dharma. There is no Dharma that is not included in the Bodhisattva Treasury. All worldly and trans-worldly Dharmas, conditioned and unconditioned, good and non-good, with form and without form, with outflows and without outflows, are all included in the Bodhisattva Treasury.' 'Good men! For example, the three thousand great thousand worlds, which contain a hundred billion four great continents, a hundred billion suns and moons, a hundred billion Mount Sumerus, and a hundred billion great seas, are all included within the three thousand great thousand worlds. The Bodhisattva Treasury Dharma is also like this; all ordinary person's Dharmas, Shravaka Dharmas, Pratyekabuddha Dharmas, and even all Buddhas' Dharmas, are included within the Bodhisattva Treasury. Why? Because the Shravaka Vehicle, the Pratyekabuddha Vehicle, and the Buddhas' Vehicle are all the same.' 'For example, a large tree, with its trunk, branches, and leaves dense and lush, all from one root. The Bodhisattva Treasury is the root, from which the three vehicles of Dharma are born, without difference or separation, its measure vast and immeasurable.' 'For example, the great sea is vast and boundless. Even if the Asura King, the Yakshas, and other great powerful beings wanted to exhaust the sea, it would be impossible. If all the Shravakas, Pratyekabuddhas, and all humans and gods wanted to know the Bodhisattva Treasury Dharma, it would be impossible to fathom it completely. Even wise people who want to know the Bodhisattva's precepts, concentration, and wisdom cannot fully know them; only those who enter the Bodhisattva Treasury know it themselves.' 'Furthermore, good men! For example, all beings living in the great sea only drink the water of the great sea and no longer know the taste of rivers; those who cultivate the Bodhisattva Vehicle only know the Bodhisattva Treasury Dharma and no longer delight in the path of the Shravakas and Pratyekabuddhas.' 'Good men! In the Bodhisattva Treasury, it is forcibly called three, because the Shravakas and Pratyekabuddhas are different. They only hear the doctrine of the Four Noble Truths, and strive to attain Nirvana, which is called the Shravaka Treasury. They only delight in the doctrine of dependent origination, and strive to attain Nirvana, which is called the Pratyekabuddha Treasury. The Bodhisattva Treasury is to attain the one of the Buddha...' -------------------------------------------------------------------------------- 切智故。
Chinese
“又，善男子！当知声闻藏、缘觉藏、菩萨藏平等无异，众生心所乐欲有三乘学。所以学求声闻者，智慧狭劣，无所容受，怖轮回苦，于四谛法深所乐欲，趣证涅盘求安隐故；乐求缘觉者，心有限碍，不能普为众生，无大悲心行利他行，证彼涅盘以为究竟；菩萨摩诃萨学菩萨藏，其量广大，非声闻、缘觉之所测度，唯诸菩萨修学其法悉能了知。 “又，善男子！声闻、缘觉唯乐自乘，修诸善根求二乘果，于菩萨法而不能知。诸菩萨观声闻法，于四谛道悉能证知，善能分别而不趣证彼果；观缘觉法，于十二因缘而悉证知，善能分别而不趣证彼果。菩萨圆满诸行而尽通达。譬如清净琉璃宝器，内置诸物咸同一色，莹净无异；声闻、缘觉之法入菩萨藏中本无差异。是故，诸菩萨摩诃萨入菩萨藏已，见法平等无有差别，无诸佛法相、无菩萨法相、无二乘法相；于一切法无所思念，离诸语言、文字，无表、无示。何以故？无相故，不可观；无义故，不可思。如是学者摄一切智。善男子！是名菩萨藏，如是通达，自在无碍。” 尔时，妙吉祥菩萨于后夜分复为诸菩萨摩诃萨宣说金刚句不退转法轮。告诸菩萨曰：“善男子！若菩萨摩诃萨善说法者，听闻解了，说者、听者一切皆得不退转法，其无动转、 切智故。 ‘又，善男子！应当知道声闻藏（Śrāvakapiṭaka，小乘佛教经典）、缘觉藏（Pratyekabuddha-piṭaka，独觉乘经典）、菩萨藏（Bodhisattva-piṭaka，大乘佛教经典）平等没有差异，众生的心所喜好和欲望导致了三乘的修学。那些学习追求声闻乘的人，智慧狭隘低下，没有容纳能力，畏惧轮回的痛苦，对于四谛法（catvāri āryasatyāni，苦、集、灭、道）深深地喜爱和追求，为了趋向证得涅槃（nirvāṇa）而寻求安稳的境界；那些喜爱追求缘觉乘的人，心有局限和障碍，不能普遍地为众生服务，没有广大的悲心去实行利益他人的行为，证得他们自己的涅槃就认为是究竟；菩萨摩诃萨（bodhisattva-mahāsattva，大菩萨）学习菩萨藏，它的容量广大，不是声闻乘和缘觉乘所能测度的，只有那些修学这种法的菩萨才能完全了解。 ‘又，善男子！声闻乘和缘觉乘只喜欢自己的乘，修习各种善根来求得二乘的果位，对于菩萨法却不能了解。诸位菩萨观察声闻法，对于四谛之道完全能够证知，善于分别却不趋向证得声闻乘的果位；观察缘觉法，对于十二因缘（dvādaśāṅga-pratītyasamutpāda）完全能够证知，善于分别却不趋向证得缘觉乘的果位。菩萨圆满各种修行而完全通达。譬如清净的琉璃宝器，内置各种物品都呈现同一种颜色，晶莹透亮没有差异；声闻乘和缘觉乘的法进入菩萨藏中本来就没有差异。因此，诸位菩萨摩诃萨进入菩萨藏以后，见到一切法平等而没有差别，没有诸佛的法相、没有菩萨的法相、没有二乘的法相；对于一切法没有思念，脱离各种语言和文字，没有表达，没有指示。为什么呢？因为没有相，所以不可观察；因为没有意义，所以不可思议。像这样学习的人就能够摄取一切智慧。善男子！这就叫做菩萨藏，像这样通达，就能自在无碍。’ 这时，妙吉祥菩萨（Mañjuśrī，文殊菩萨）在后半夜又为诸位菩萨摩诃萨宣说金刚句不退转法轮。告诉诸位菩萨说：‘善男子！如果菩萨摩诃萨善于说法，听闻的人能够理解，说法的人和听法的人一切都能够得到不退转法，他们坚定不动摇、
English
Because of the wisdom that cuts through. ‘Furthermore, good men! You should know that the Śrāvakapiṭaka (the collection of scriptures for the Hearers), the Pratyekabuddha-piṭaka (the collection of scriptures for the Solitary Buddhas), and the Bodhisattva-piṭaka (the collection of scriptures for the Bodhisattvas) are equal and without difference. The desires and inclinations of sentient beings lead to the study of the Three Vehicles. Those who study and seek the Hearer Vehicle have narrow and inferior wisdom, without the capacity to accommodate much, and fear the suffering of saṃsāra (cyclic existence). They deeply desire the Four Noble Truths (catvāri āryasatyāni), seeking to attain nirvāṇa (liberation) and find peace. Those who enjoy seeking the Solitary Buddha Vehicle have limited minds, unable to universally benefit sentient beings, lacking great compassion to perform altruistic deeds, and consider attaining their own nirvāṇa as the ultimate goal. Bodhisattva-mahāsattvas (great Bodhisattvas) study the Bodhisattva-piṭaka, which is vast in scope, beyond the comprehension of Hearers and Solitary Buddhas. Only those Bodhisattvas who cultivate and study this Dharma can fully understand it. ‘Furthermore, good men! Hearers and Solitary Buddhas only delight in their own Vehicle, cultivating various roots of virtue to seek the fruits of the Two Vehicles, and are unable to understand the Bodhisattva Dharma. Bodhisattvas, observing the Hearer Dharma, are fully capable of realizing the path of the Four Noble Truths, skillfully distinguishing it but not seeking to attain its fruit. Observing the Solitary Buddha Dharma, they are fully capable of realizing the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda), skillfully distinguishing it but not seeking to attain its fruit. Bodhisattvas perfect all practices and fully comprehend them. It is like a pure crystal vessel, in which all objects placed inside appear the same color, clear and without difference. The Dharmas of Hearers and Solitary Buddhas, when entering the Bodhisattva-piṭaka, are inherently without difference. Therefore, when Bodhisattva-mahāsattvas enter the Bodhisattva-piṭaka, they see all Dharmas as equal and without distinction, without the characteristics of the Buddha Dharma, without the characteristics of the Bodhisattva Dharma, and without the characteristics of the Two Vehicles Dharma. They have no thoughts about any Dharma, being free from all language and writing, without expression, without indication. Why? Because there is no characteristic, so it cannot be observed; because there is no meaning, so it cannot be conceived. Those who study in this way can encompass all wisdom. Good men! This is called the Bodhisattva-piṭaka. Attaining such understanding, one is free and unhindered.’ At that time, Mañjuśrī Bodhisattva (Mañjuśrī, the Bodhisattva of Wisdom) in the latter part of the night, again proclaimed the Vajra-sentence Non-regression Dharma Wheel for all the Bodhisattva-mahāsattvas. He told the Bodhisattvas: ‘Good men! If a Bodhisattva-mahāsattva is skilled in expounding the Dharma, and those who listen understand, both the speaker and the listener will attain the Dharma of non-regression, being immovable and unshakeable, -------------------------------------------------------------------------------- 无所散坏。
Chinese
“善男子！不退转法，若乘、若乘境界，若佛、若法、若僧，皆是不退转轮。何以故？不退轮者即法界故，不离法界之所生故。其轮无转相，是名转法轮，无别、无二，即法界自性故。善男子！是故，修诸菩萨行者应如是知，即得解脱不退转轮。菩萨摩诃萨如是了知、如是解脱已，当得如来之果，普能利乐一切众生。于解脱门无二法可得，如来解脱相、一切法解脱相，皆无异故。一切法无解脱相亦无二相。何以故？身非解脱，心亦非解脱，二法自性即解脱相故；一切法亦复如是。诸菩萨如是了知，是即不退转轮。 “善男子当知：不退转轮而无所转。何以故？色与色自性本无所转故；如是，受、想、行、识，识自性亦无所转。诸法自性皆无所转，是即不退转轮。其轮本来无所断坏，非相、非无相，非有所得、非无所得，非说、非无说，无名、无著。 “复次，空、无相、无愿解脱门相不可得分别之法。从何所得？彼一切相犹如虚空，无所依附。诸法自性无依而住，是名金刚句不退转轮。 “善男子！诸法空性不可破坏。彼金刚句离一切见，当如是住空解脱门；彼金刚句离诸分别，当如是住无相解脱门；彼金刚句离诸疑惑，当如是住无愿解脱门；彼金刚句离诸有着，当如是住法界 现代汉语译本： 无所散坏。 ‘善男子！不退转法，无论是乘（yana，交通工具，这里指教法）、还是乘境界，无论是佛（Buddha，觉悟者）、还是法（Dharma，真理、规律），还是僧（Sangha，僧团），都是不退转轮。为什么这么说呢？因为不退轮就是法界（Dharmadhatu，一切法的本性）的缘故，是不离法界所生的缘故。这个轮没有转动的相状，这叫做转法轮（Dharmachakra，佛陀教法的传播），没有区别、没有二元性，就是法界的自性。善男子！因此，修习各种菩萨行的人应该这样理解，就能得到解脱，进入不退转轮。菩萨摩诃萨（Mahasattva，伟大的菩萨）这样了知、这样解脱之后，就能证得如来（Tathagata，佛陀的称号）的果位，普遍地利益和安乐一切众生。在解脱门中没有两种不同的法可以获得，如来的解脱相、一切法的解脱相，都没有差异。一切法没有解脱相，也没有二元对立的相。为什么这么说呢？因为身体不是解脱，心也不是解脱，这两种法的自性就是解脱相；一切法也是这样。各位菩萨这样了知，这就是不退转轮。 ‘善男子，应当知道：不退转轮而实际上没有转动。为什么这么说呢？因为色（Rupa，物质现象）与色的自性本来就没有转动；同样，受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、识（Vijnana，意识），识的自性也没有转动。诸法的自性都没有转动，这就是不退转轮。这个轮本来就没有断绝和毁坏，不是有相、也不是无相，不是有所得、也不是无所得，不是可说、也不是不可说，没有名称、没有执着。 ‘再次，空（Sunyata，空性）、无相（Animitta，无相）、无愿（Apranihita，无愿）这三种解脱门之相是不可得、不可分别的法。从哪里可以得到呢？它们的一切相就像虚空一样，没有所依附。诸法的自性无所依凭而住，这叫做金刚句不退转轮。 ‘善男子！诸法的空性是不可破坏的。这金刚句远离一切见解，应当这样安住于空解脱门；这金刚句远离各种分别，应当这样安住于无相解脱门；这金刚句远离各种疑惑，应当这样安住于无愿解脱门；这金刚句远离各种执着，应当这样安住于法界（Dharmadhatu，一切法的本性）。’