Chinese
曼殊尸利言：“世尊！若诸众生有如是辩，彼于十方皆无所有，无著无障平等顺到。世尊！诸辩已离、自相不住故彼无所著。世尊！以此因缘彼是此鸡罗句。世尊！诸众生得陀罗尼是鸡罗句。” 佛言：“曼殊尸利！何因是鸡罗句？” 曼殊尸利言：“世尊！诸众生想持诸众生色、声、香、味、触等，不实颠倒，分别取相故，彼是此鸡罗句。世尊！诸众生慈心是鸡罗句。” 佛言：“曼殊尸利！何因是鸡罗句？” 曼殊尸利言：“世尊！诸众生非众生，本性不瞋，于瞋与慈而不分别，平等得到故，彼是此鸡罗句。世尊！诸众生大悲具足，是鸡罗句。” 佛言：“曼殊尸利！何因是鸡罗句？” 曼殊尸利言：“世尊！诸众生本性无作及无作者，如来平等不过大悲，自性具足故，彼是此鸡罗句。世尊！诸众生得三摩地是鸡罗句。” 佛言：“曼殊尸利！何因是鸡罗句？” 曼殊尸利言：“世尊！诸众生本性入定，无散乱、无略摄、无异缘，本性不生毕竟入定，攀缘离故。世尊！若诸众生因于攀缘而有识知，彼攀缘中则无有识。何以故？世尊！其攀缘识念念速灭故，彼是此鸡罗句。” 佛言：“曼殊尸利！诸众生不种 现代汉语译本 佛说：‘曼殊尸利（Manjushri，文殊菩萨）！什么因缘是鸡罗句？’ 曼殊尸利说：‘世尊！如果众生有这样的辩才，他们对于十方世界都无所执着，没有障碍，平等顺利地到达。世尊！因为各种辩才已经脱离了自身固有的相状，所以他们无所执着。世尊！因为这个因缘，那就是鸡罗句。世尊！众生获得陀罗尼（dharani，总持）就是鸡罗句。’ 佛说：‘曼殊尸利！什么因缘是鸡罗句？’ 曼殊尸利说：‘世尊！众生执着于众生的色、声、香、味、触等，这些都是不真实的颠倒妄想，因为分别执取这些相状，所以那就是鸡罗句。世尊！众生的慈心就是鸡罗句。’ 佛说：‘曼殊尸利！什么因缘是鸡罗句？’ 曼殊尸利说：‘世尊！众生并非真正的众生，他们的本性不嗔恨，对于嗔恨和慈悲也不加以分别，平等地达到，所以那就是鸡罗句。世尊！众生具备大悲心，就是鸡罗句。’ 佛说：‘曼殊尸利！什么因缘是鸡罗句？’ 曼殊尸利说：‘世尊！众生的本性是无造作和无作者的，如来的平等心不会超过大悲心，自性具足，所以那就是鸡罗句。世尊！众生获得三摩地（samadhi，禅定）就是鸡罗句。’ 佛说：‘曼殊尸利！什么因缘是鸡罗句？’ 曼殊尸利说：‘世尊！众生的本性是入定的，没有散乱，没有收摄，没有其他的缘分，本性不生，最终入定，因为脱离了攀缘。世尊！如果众生因为攀缘而产生识知，那么在攀缘中就没有识。为什么呢？世尊！因为攀缘的识念头生灭迅速，所以那就是鸡罗句。’ 佛说：‘曼殊尸利！众生不种
English
English version The Buddha said: 'Manjushri (Manjushri, Bodhisattva Manjushri)! What is the cause of Kila-kritya?' Manjushri said: 'World Honored One! If beings have such eloquence, they have no attachment in all directions, no obstruction, and arrive smoothly and equally. World Honored One! Because all eloquence has departed from its own inherent characteristics, they have no attachment. World Honored One! Because of this cause, that is Kila-kritya. World Honored One! Beings who obtain Dharani (dharani, total retention) are Kila-kritya.' The Buddha said: 'Manjushri! What is the cause of Kila-kritya?' Manjushri said: 'World Honored One! Beings are attached to the form, sound, smell, taste, touch, etc. of beings, which are unreal and inverted thoughts. Because they discriminate and grasp these characteristics, that is Kila-kritya. World Honored One! The compassionate heart of beings is Kila-kritya.' The Buddha said: 'Manjushri! What is the cause of Kila-kritya?' Manjushri said: 'World Honored One! Beings are not truly beings, their nature is without anger, and they do not discriminate between anger and compassion, but attain equality, so that is Kila-kritya. World Honored One! Beings who are fully endowed with great compassion are Kila-kritya.' The Buddha said: 'Manjushri! What is the cause of Kila-kritya?' Manjushri said: 'World Honored One! The nature of beings is without action and without an actor. The Tathagata's (Tathagata, Thus Come One) equality does not exceed great compassion, and their self-nature is complete, so that is Kila-kritya. World Honored One! Beings who attain Samadhi (samadhi, concentration) are Kila-kritya.' The Buddha said: 'Manjushri! What is the cause of Kila-kritya?' Manjushri said: 'World Honored One! The nature of beings is to enter into concentration, without distraction, without contraction, without other conditions, their nature is unborn, and they ultimately enter into concentration, because they are free from clinging. World Honored One! If beings have consciousness because of clinging, then there is no consciousness in that clinging. Why? World Honored One! Because the consciousness of clinging arises and ceases rapidly, that is Kila-kritya.' The Buddha said: 'Manjushri! Beings do not plant -------------------------------------------------------------------------------- 种分别思觉耶？” 曼殊尸利言：“诸思觉何处住？” 佛言：“于中住虚空界。” 曼殊尸利言：“世尊！虚空界有散乱耶？” 佛言：“曼殊尸利！虚空界无散乱。”
Chinese
曼殊尸利言：“世尊！诸众生不行虚空界耶？” 佛言：“如是。曼殊尸利！” 曼殊尸利言：“世尊！若虚空界如，彼诸众生如；若诸众生如，彼虚空界如。然世尊！诸众生如、虚空界如，此无有二，无二相故，彼是此鸡罗句。世尊！诸佛贪欲具足是鸡罗句。” 佛言：“曼殊尸利！何因是鸡罗句？” 曼殊尸利言：“世尊！诸佛顺入贪欲平等，无染离染舍离诤竞，不过贪欲平等顺觉，贪欲自性故。世尊！贪欲即是菩提。何以故？世尊！顺觉贪欲自性说名菩提故，彼是此鸡罗句。世尊！诸佛瞋恶具足是鸡罗句。” 佛言：“曼殊尸利！何因是鸡罗句？” 曼殊尸利言：“世尊！佛说诸有为行过恶者，诸佛安住瞋恶平等，顺觉瞋恶自性故，说名瞋恶具足，彼是此鸡罗句。世尊！诸佛愚痴具足是鸡罗句。” 佛言：“曼殊尸利！何因是鸡罗句？” 曼殊尸利言：“世尊！诸佛能脱愚痴诸名诸着，安住愚痴平等，顺觉愚痴自性故，彼是此鸡罗句。世尊！诸佛身见具足 现代汉语译本： ‘是各种分别的思绪和觉知吗？’ 曼殊尸利（Manjushri，文殊菩萨）说：‘这些思绪和觉知住在哪里呢？’ 佛说：‘它们住在虚空界（space realm）中。’ 曼殊尸利说：‘世尊！虚空界有散乱吗？’ 佛说：‘曼殊尸利！虚空界没有散乱。’ 曼殊尸利说：‘世尊！那么众生不是在虚空界中行走吗？’ 佛说：‘正是如此，曼殊尸利！’ 曼殊尸利说：‘世尊！如果虚空界是如（tathata，真如），那么众生也是如；如果众生是如，那么虚空界也是如。然而，世尊！众生的如和虚空界的如，这二者没有分别，因为没有二相的缘故，这就是鸡罗句（kilokoti，究竟之处）。世尊！诸佛贪欲具足也是鸡罗句。’ 佛说：‘曼殊尸利！什么原因说是鸡罗句呢？’ 曼殊尸利说：‘世尊！诸佛顺应并深入贪欲的平等性，没有被污染，远离污染，舍弃争竞，不会超越贪欲的平等性而顺应觉悟，因为贪欲的自性就是如此。世尊！贪欲就是菩提（bodhi，觉悟）。为什么这么说呢？世尊！因为顺应觉悟贪欲的自性，就叫做菩提，所以这就是鸡罗句。世尊！诸佛瞋恶具足也是鸡罗句。’ 佛说：‘曼殊尸利！什么原因说是鸡罗句呢？’ 曼殊尸利说：‘世尊！佛说所有有为法的行为都可能产生恶，诸佛安住于瞋恶的平等性中，顺应觉悟瞋恶的自性，所以说名为瞋恶具足，这就是鸡罗句。世尊！诸佛愚痴具足也是鸡罗句。’ 佛说：‘曼殊尸利！什么原因说是鸡罗句呢？’ 曼殊尸利说：‘世尊！诸佛能够脱离愚痴的各种名称和执着，安住于愚痴的平等性中，顺应觉悟愚痴的自性，所以这就是鸡罗句。世尊！诸佛身见具足
English
English version: 'Are they various discriminating thoughts and perceptions?' Manjushri (Manjushri, the Bodhisattva of Wisdom) said, 'Where do these thoughts and perceptions reside?' The Buddha said, 'They reside in the space realm (space realm).' Manjushri said, 'World Honored One! Does the space realm have distraction?' The Buddha said, 'Manjushri! The space realm has no distraction.' Manjushri said, 'World Honored One! Then do sentient beings not walk in the space realm?' The Buddha said, 'That is so, Manjushri!' Manjushri said, 'World Honored One! If the space realm is suchness (tathata), then sentient beings are also suchness; if sentient beings are suchness, then the space realm is also suchness. However, World Honored One! The suchness of sentient beings and the suchness of the space realm, these two are not different, because there is no duality, therefore this is kilokoti (kilokoti, the ultimate point). World Honored One! The Buddhas' possession of complete greed is also kilokoti.' The Buddha said, 'Manjushri! What is the reason for saying it is kilokoti?' Manjushri said, 'World Honored One! The Buddhas accord with and deeply enter the equality of greed, are not defiled, are apart from defilement, abandon contention, and do not go beyond the equality of greed to accord with enlightenment, because the nature of greed is such. World Honored One! Greed is bodhi (bodhi, enlightenment). Why is that? World Honored One! Because according with and realizing the nature of greed is called bodhi, therefore this is kilokoti. World Honored One! The Buddhas' possession of complete hatred is also kilokoti.' The Buddha said, 'Manjushri! What is the reason for saying it is kilokoti?' Manjushri said, 'World Honored One! The Buddha said that all conditioned actions can produce evil, the Buddhas abide in the equality of hatred, accord with and realize the nature of hatred, therefore it is said to be the possession of complete hatred, this is kilokoti. World Honored One! The Buddhas' possession of complete delusion is also kilokoti.' The Buddha said, 'Manjushri! What is the reason for saying it is kilokoti?' Manjushri said, 'World Honored One! The Buddhas are able to be free from the various names and attachments of delusion, abide in the equality of delusion, accord with and realize the nature of delusion, therefore this is kilokoti. World Honored One! The Buddhas' possession of complete self-view -------------------------------------------------------------------------------- 是鸡罗句。” 佛言：“曼殊尸利！何因是鸡罗句？”
Chinese
曼殊尸利言：“世尊！诸佛安住身见，于诸法中不入不出亦不入出，毕竟安住无住相故，顺觉身见不生不出，无自性故，彼是此鸡罗句。世尊！诸佛邪见具足是鸡罗句。” 佛言：“曼殊尸利！何因是鸡罗句？” 曼殊尸利言：“世尊！诸佛示现有为是邪，示现不实、示现离如，示现有为是空无虚妄法，顺觉邪见自性相故，彼是此鸡罗句。世尊！诸佛住颠倒得菩提。世尊！诸佛住诸盖、住五欲、住欲、住瞋、住痴得菩提，是鸡罗句。” 佛言：“曼殊尸利！何因是鸡罗句？” 曼殊尸利言：“世尊！住处者即无住处句。” 佛言：“曼殊尸利！无住处者是何句义？” 曼殊尸利言：“世尊！无住处者难住及以动震，即是凡夫小儿。又诸佛善住欲平等故、瞋平等故、痴平等故、五欲平等故、诸盖平等故、颠倒平等故。彼住欲自性处，如是证觉阿耨多罗三藐三菩提；彼住瞋痴五欲功德、诸盖颠倒自性处，如是证觉阿耨多罗三藐三菩提。是故诸佛住颠倒盖五欲三毒，证觉阿耨多罗三藐三菩提，是鸡罗句。” 如是语已，佛告曼殊尸利童真言：“曼殊尸利！若复有人问汝：‘如来、应、正遍知，诸不善法断、诸 现代汉语译本： ‘是鸡罗句。’ 佛说：‘曼殊尸利（Manjushri，文殊菩萨）！什么因缘是鸡罗句？’ 曼殊尸利说：‘世尊！诸佛安住于身见，对于诸法不入不出，亦不入亦不出，毕竟安住于无住之相，顺应觉悟身见，不生不出，因为没有自性，那就是鸡罗句。世尊！诸佛具足邪见，也是鸡罗句。’ 佛说：‘曼殊尸利！什么因缘是鸡罗句？’ 曼殊尸利说：‘世尊！诸佛示现有为法是邪见，示现不真实、示现远离如如之理，示现有为法是空无虚妄之法，顺应觉悟邪见自性之相，那就是鸡罗句。世尊！诸佛安住于颠倒而得菩提。世尊！诸佛安住于诸盖（五盖，即贪欲盖、瞋恚盖、睡眠盖、掉悔盖、疑法盖）、安住于五欲（色、声、香、味、触）、安住于欲、安住于瞋、安住于痴而得菩提，这就是鸡罗句。’ 佛说：‘曼殊尸利！什么因缘是鸡罗句？’ 曼殊尸利说：‘世尊！住处就是无住处句。’ 佛说：‘曼殊尸利！无住处是什么句义？’ 曼殊尸利说：‘世尊！无住处是难以安住以及动摇震荡之处，那就是凡夫和小孩子。而且诸佛善于安住于欲的平等性、瞋的平等性、痴的平等性、五欲的平等性、诸盖的平等性、颠倒的平等性。他们安住于欲的自性之处，如此证悟阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）；他们安住于瞋、痴、五欲功德、诸盖颠倒的自性之处，如此证悟阿耨多罗三藐三菩提。所以诸佛安住于颠倒、盖、五欲、三毒，证悟阿耨多罗三藐三菩提，这就是鸡罗句。’ 说完这些话后，佛告诉曼殊尸利童真：‘曼殊尸利！如果有人问你：‘如来（Tathagata，佛的称号之一）、应（Arhat，阿罗汉，值得供养的人）、正遍知（Samyak-sambuddha，正等觉者），断除一切不善法、’
English
English version: 'It is a Kilokoti.' The Buddha said, 'Manjushri (Manjushri, the Bodhisattva of Wisdom)! What is the cause of this Kilokoti?' Manjushri said, 'World Honored One! The Buddhas abide in the view of self, and in all dharmas, they neither enter nor exit, nor do they both enter and exit. Ultimately, they abide in the aspect of non-abiding. In accordance with the awakened view of self, they neither arise nor exit, because there is no self-nature. That is the Kilokoti. World Honored One! The Buddhas fully possess wrong views, and that is also a Kilokoti.' The Buddha said, 'Manjushri! What is the cause of this Kilokoti?' Manjushri said, 'World Honored One! The Buddhas' demonstration of conditioned phenomena is a wrong view, a demonstration of unreality, a demonstration of being apart from Suchness (Tathata). The demonstration of conditioned phenomena is an empty, non-illusory dharma. In accordance with the awakened nature of wrong views, that is the Kilokoti. World Honored One! The Buddhas abide in inversion and attain Bodhi. World Honored One! The Buddhas abide in the hindrances (Nivarana, the five hindrances: desire, aversion, sloth, restlessness, and doubt), abide in the five desires (the five objects of sense: form, sound, smell, taste, and touch), abide in desire, abide in aversion, abide in delusion and attain Bodhi, and that is a Kilokoti.' The Buddha said, 'Manjushri! What is the cause of this Kilokoti?' Manjushri said, 'World Honored One! A dwelling place is the phrase of no dwelling place.' The Buddha said, 'Manjushri! What is the meaning of the phrase of no dwelling place?' Manjushri said, 'World Honored One! No dwelling place is a place difficult to abide in and subject to movement and shaking, and that is the ordinary person and the young child. Moreover, the Buddhas are skilled at abiding in the equality of desire, the equality of aversion, the equality of delusion, the equality of the five desires, the equality of the hindrances, and the equality of inversions. They abide in the place of the self-nature of desire, and thus realize Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). They abide in the place of the self-nature of aversion, delusion, the merits of the five desires, the hindrances, and inversions, and thus realize Anuttara-samyak-sambodhi. Therefore, the Buddhas abide in inversions, hindrances, the five desires, and the three poisons, and realize Anuttara-samyak-sambodhi, and that is a Kilokoti.' Having spoken thus, the Buddha said to the youth Manjushri, 'Manjushri! If someone were to ask you: 'The Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one who is worthy of offerings), Samyak-sambuddha (Samyak-sambuddha, perfectly enlightened one), has eliminated all unwholesome dharmas,' -------------------------------------------------------------------------------- 善法具足。’如是问时，汝何发遣？”