Chinese
大正藏第 15 册 No. 0654 佛说入无分别法门经 No. 654 佛说入无分别法门经 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护奉 诏译 如是我闻： 一时，佛与无数百千大众俱。是诸大众恭敬围绕听佛说法，其所演说，谓以大乘无分别法而为发起。 尔时，世尊普观大会诸菩萨众。即时会中有一菩萨名无分别光，从座而起，偏袒右肩，右膝着地，合掌向佛而白佛言：“唯愿世尊，演说入无分别法门，令诸菩萨闻是法已，如理修学。” 佛言：“善男子，汝等谛听，我当宣说入无分别法门。” 时无分别光菩萨复白佛言：“善哉，世尊！愿乐欲闻。”时诸菩萨受教而听。 佛言：“善男子！若诸菩萨得闻增上无分别法，住无分别心，即一切分别相离。此言无分别者，应先了知，从初自性有分别相。分别相者，谓取舍二法，即此取舍是自性分别相。由此即起有漏事相；以有漏相故，即有五取蕴。五取蕴者，谓色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。 “善男子！云何得离自性分别相？谓不现前别异作意，如是即离自性分别相。若异自性取相是有所行，此不能得无碍相应。是故应知，布施无色、无分别相，持戒、 现代汉语译本 《佛说入无分别法门经》 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护奉 诏译 如是我闻： 一时，佛与无数百千大众在一起。这些大众恭敬地围绕着佛，听佛说法，佛所演说的内容，是以大乘无分别法作为开端。 这时，世尊普遍观察大会中的各位菩萨。当时在法会中有一位菩萨，名叫无分别光（name of a Bodhisattva, meaning 'light of non-discrimination'），从座位上站起来，袒露右肩，右膝跪地，合掌向佛，对佛说：‘唯愿世尊，演说进入无分别法门的方法，让各位菩萨听闻此法后，能够如理如法地修学。’ 佛说：‘善男子，你们仔细听好，我将宣说进入无分别法门的方法。’ 当时无分别光菩萨又对佛说：‘太好了，世尊！我们非常乐意听闻。’当时各位菩萨接受教诲，静心听讲。 佛说：‘善男子！如果各位菩萨能够听闻增上无分别法，安住于无分别心，就能远离一切分别之相。这里所说的无分别，应该首先了解，从最初的自性就存在分别之相。所谓的分别之相，是指取舍这两种行为，这种取舍就是自性的分别之相。由于这种分别，就会产生有漏的事相；因为有了有漏之相，就会有五取蕴（five aggregates of clinging）：色取蕴（form aggregate of clinging）、受取蕴（feeling aggregate of clinging）、想取蕴（perception aggregate of clinging）、行取蕴（mental formations aggregate of clinging）、识取蕴（consciousness aggregate of clinging）。’ ‘善男子！要如何才能脱离自性的分别之相呢？就是不要在眼前特别地产生差别性的作意，这样就能脱离自性的分别之相。如果与自性相异的取相是有所作为的，这样就不能得到无碍的相应。所以应该知道，布施是没有色相、没有分别之相的，持戒、
English
English version The Sutra of Buddha's Discourse on Entering the Dharma Gate of Non-Discrimination Translated under Imperial Order by Shi Hu, Great Master Who Transmits the Dharma, Minister of the Court with the Title of Chaofeng Daifu and Acting Vice President of the Court of Imperial Sacrifices, of the Western Heaven Translation Bureau Thus have I heard: At one time, the Buddha was with countless hundreds of thousands of people. These people respectfully surrounded the Buddha, listening to the Buddha expound the Dharma, which was initiated with the Mahayana Dharma of Non-Discrimination. At that time, the World Honored One (世尊) universally observed the assembly of Bodhisattvas. Immediately, in the assembly, there was a Bodhisattva named Non-Discriminating Light (无分别光), who rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, said to the Buddha: 'May the World Honored One (世尊) please expound the Dharma gate of entering non-discrimination, so that all Bodhisattvas, having heard this Dharma, may cultivate and learn accordingly.' The Buddha said: 'Good man, listen attentively, I shall expound the Dharma gate of entering non-discrimination.' Then the Non-Discriminating Light Bodhisattva again said to the Buddha: 'Excellent, World Honored One (世尊)! We are eager to hear.' Then all the Bodhisattvas received the teaching and listened. The Buddha said: 'Good man! If all Bodhisattvas can hear the supreme Dharma of non-discrimination and abide in the mind of non-discrimination, then they will be separated from all discriminating appearances. This so-called non-discrimination should first be understood as having discriminating appearances from the very beginning of inherent nature. The so-called discriminating appearances refer to the two actions of taking and rejecting; this taking and rejecting is the discriminating appearance of inherent nature. Because of this, conditioned phenomena arise; because of conditioned phenomena, there are the five aggregates of clinging (五取蕴): the form aggregate of clinging (色取蕴), the feeling aggregate of clinging (受取蕴), the perception aggregate of clinging (想取蕴), the mental formations aggregate of clinging (行取蕴), and the consciousness aggregate of clinging (识取蕴).' 'Good man! How can one be separated from the discriminating appearance of inherent nature? It is by not deliberately creating differences in one's mind, and in this way, one is separated from the discriminating appearance of inherent nature. If taking appearances that are different from inherent nature is something that is acted upon, then one cannot attain unobstructed correspondence. Therefore, it should be known that giving is without form and without discriminating appearances, and that upholding precepts,' --------------------------------------------------------------------------------
Chinese
忍辱、精进、禅定、智慧无色无分别相。何以故？谓自性无色、功用无色、真实无色。若起别异作意，欲离分别相者，即后有无色、无分别相可离；如是即有所行，而不能得无碍相应。是故应知空、无色、无分别相。 “真如实际胜义谛法界无色、无分别相。何以故？谓自性无色、功用无色、真实无色，是故应于无色、无分别相，不异性观、不作意离。若别异作意离者，即于无色、无分别相后有所得。如是乃为有所行，即不能得现前无碍相应。何以故？谓初地所得法，无色、无分别相；乃至十地所得法，亦无色、无分别相；得无生法忍，亦无色、无分别相；得授记别，亦无色、无分别相；得严净佛土成熟有情，亦无色无分别相；乃至得一切相智，亦无色、无分别相。如是所说，谓以自性无色、功用无色、真实无色。 “若菩萨于是诸所得法，起异所得、分别相别、异作意者，即于一切无分别相，悉起别异作意，如是即与无分别理而不相应，彼不能入无分别界。若菩萨住三摩地，心入无分别界，而于所入起无所得想，彼正相应，是正所行，是正所修、正所作事，是正作意，住无作行而无发悟，是名真入无分别界所行清净。 “善男子，所言无分别界者，以何义故，名无分别界？谓于一切色过诸分别， 现代汉语译本：忍辱（Kṣānti）、精进（Vīrya）、禅定（Dhyāna）、智慧（Prajñā）没有颜色，也没有分别的相状。为什么呢？因为它们的自性没有颜色，功用没有颜色，真实也没有颜色。如果生起差别、相异的念头，想要离开这些分别的相状，那么之后就会有无色、无分别的相状可以离开；这样就是有所执着，而不能证得无碍的相应。所以应当了知空性、无色、无分别的相状。 ‘真如（Tathātā）、实际（Bhūtatathatā）、胜义谛（Paramārtha-satya）、法界（Dharmadhātu）没有颜色，也没有分别的相状。为什么呢？因为它们的自性没有颜色，功用没有颜色，真实也没有颜色，所以对于无色、无分别的相状，不应该以异性的观点去看待，也不应该刻意地想要离开。如果以差别、相异的念头想要离开，那么对于无色、无分别的相状之后就会有所得。这样就是有所执着，就不能证得现前无碍的相应。为什么呢？因为初地（Prathamā-bhūmi）所证得的法，没有颜色，也没有分别的相状；乃至十地（Daśa-bhūmi）所证得的法，也没有颜色，也没有分别的相状；证得无生法忍（anutpattika-dharma-kṣānti），也没有颜色，也没有分别的相状；得到授记（vyākaraṇa），也没有颜色，也没有分别的相状；得到严净佛土、成熟有情，也没有颜色，也没有分别的相状；乃至证得一切相智（sarvākāra-jñatā），也没有颜色，也没有分别的相状。像这样所说的，是因为它们的自性没有颜色，功用没有颜色，真实也没有颜色。 ‘如果菩萨对于这些所证得的法，生起与所得不同的、分别相异的念头，那么对于一切无分别的相状，都会生起差别、相异的念头，这样就与无分别的道理不相应，他们不能进入无分别的境界。如果菩萨安住在三摩地（Samādhi）中，心进入无分别的境界，而对于所进入的境界生起无所得的想法，他们才是真正相应的，这是正确的修行，是正确的所作所为，是正确的作意，安住在无作的修行中而没有领悟，这叫做真正进入无分别境界的清净修行。 ‘善男子，所说的无分别界，以什么意义，叫做无分别界呢？因为对于一切色（Rūpa）超越了各种分别，'
English
English version: Patience (Kṣānti), diligence (Vīrya), meditation (Dhyāna), and wisdom (Prajñā) have no color and no distinguishing characteristics. Why? Because their nature is without color, their function is without color, and their reality is without color. If one gives rise to differentiated or distinct thoughts, desiring to separate from these distinguishing characteristics, then there will be colorless and indistinguishable characteristics to separate from later on; in this way, one is attached and cannot attain unobstructed correspondence. Therefore, one should understand emptiness, colorlessness, and indistinguishable characteristics. 'Suchness (Tathātā), Reality (Bhūtatathātā), Ultimate Truth (Paramārtha-satya), and the Dharma Realm (Dharmadhātu) have no color and no distinguishing characteristics. Why? Because their nature is without color, their function is without color, and their reality is without color. Therefore, regarding colorlessness and indistinguishable characteristics, one should not view them as different in nature, nor should one intentionally try to separate from them. If one intentionally tries to separate with differentiated or distinct thoughts, then one will have something to gain after colorlessness and indistinguishable characteristics. In this way, one is attached and cannot attain immediate unobstructed correspondence. Why? Because the Dharma attained in the first ground (Prathamā-bhūmi) has no color and no distinguishing characteristics; even the Dharma attained in the tenth ground (Daśa-bhūmi) has no color and no distinguishing characteristics; attaining the acceptance of the non-origination of phenomena (anutpattika-dharma-kṣānti) also has no color and no distinguishing characteristics; receiving prediction (vyākaraṇa) also has no color and no distinguishing characteristics; attaining the adornment and purification of Buddha lands and the maturation of sentient beings also has no color and no distinguishing characteristics; even attaining all-aspect wisdom (sarvākāra-jñatā) also has no color and no distinguishing characteristics. What is said in this way is because their nature is without color, their function is without color, and their reality is without color.' 'If a Bodhisattva, regarding these Dharmas attained, gives rise to thoughts that are different from what is attained, distinguishing characteristics as separate, or intentional thoughts, then regarding all indistinguishable characteristics, they will give rise to differentiated or distinct thoughts. In this way, they are not in correspondence with the principle of indistinguishability, and they cannot enter the realm of indistinguishability. If a Bodhisattva abides in Samādhi, the mind enters the realm of indistinguishability, and regarding the realm entered, they give rise to the thought of non-attainment, then they are truly in correspondence, this is the correct practice, this is the correct action and deed, this is the correct intention, abiding in non-action practice without awakening, this is called truly entering the pure practice of the realm of indistinguishability.' 'Good man, what is meant by the realm of indistinguishability? For what reason is it called the realm of indistinguishability? Because regarding all forms (Rūpa), it transcends all distinctions,' --------------------------------------------------------------------------------
Chinese
于一切根过诸分别，过一切分别境界，过一切表了，一切烦恼、随烦恼障无所摄藏，是故说名无分别界。于是无分别界中，无色、无见、无住、无碍、无表了、无种种相，若菩萨如是了知，已如是安住无分别界，是即入无分别智，与虚空等，于一切法无所观而观，得大乐行，增长大心，得大智慧，大说无碍。于一切时、一切相，普为一切众生作大利益，得勇力增长，于无发悟佛事得大轻安。 “善男子，譬如一处有一大石山，于其山下，有大宝藏众宝充满，所谓银宝、金宝及种种异宝，复有大摩尼宝出大光明。是时，有求宝人，来诣此山，欲求珍宝。彼有一人，先知其宝所藏伏处，见来求者即谓彼言：‘汝求宝人，当知此处，大石山下，有大宝藏众宝充满，复有大摩尼宝出现光明。’时求宝人闻其言已，即时勤力坚固作意，开凿彼山，取大摩尼宝。开已，乃见银宝现光、石无光现。是人见已，不作大珍宝想。时先知宝人亦如前人，开凿彼山而取其宝，开已，乃见金宝现光、石无光现，是人亦复不作大珍宝想。时知宝人，乃作是言：‘汝求宝人，不应勤力坚固作意而求大宝。若不作意者，应得见彼广大珍宝；以作意故，宝不能得。若有得彼大珍宝者，即得大富，如意自在，自他俱利，普遍施作，悉得圆满。’” 现代汉语译本 超越了一切根所产生的分别，超越了一切分别的境界，超越了一切表诠和了别，一切烦恼和随烦恼的障碍都无法包含和隐藏它，因此称之为无分别界。在这无分别界中，没有颜色、没有可见之物、没有停留、没有障碍、没有表诠和了别、没有种种的相状。如果菩萨能够这样了知，并且这样安住在无分别界中，那就是进入了无分别智，与虚空相等同，对于一切法不作任何观想而能观照，获得大安乐的修行，增长广大的心量，获得大智慧，能够无碍地宣说佛法。在一切时间、一切情况下，普遍地为一切众生作大利益，获得勇猛的力量增长，对于无从发起觉悟的佛事，能够得到极大的轻安。 ‘善男子，譬如有一个地方有一座巨大的石山，在这座山下，有一个巨大的宝藏，充满了各种珍宝，比如银宝、金宝以及各种不同的宝物，还有一颗巨大的摩尼宝（如意宝珠）发出耀眼的光芒。这时，有一个寻找宝藏的人，来到这座山下，想要寻找珍宝。那里有一个人，事先知道宝藏所隐藏的地方，看见这个来寻找宝藏的人，就对他说：‘你这个寻找宝藏的人，应当知道，在这个地方，这座大石山下，有一个巨大的宝藏，充满了各种珍宝，还有一颗巨大的摩尼宝（如意宝珠）发出光芒。’当时，这个寻找宝藏的人听了他的话后，立刻勤奋努力，坚定地集中精神，开凿那座山，想要取得巨大的摩尼宝（如意宝珠）。开凿之后，却只看见银宝发出光芒，石头却没有光芒显现。这个人看见后，不认为这是巨大的珍宝。这时，那个事先知道宝藏的人也像之前那个人一样，开凿那座山，想要取得宝藏，开凿之后，却只看见金宝发出光芒，石头却没有光芒显现，这个人也不认为这是巨大的珍宝。这时，那个知道宝藏的人就说：‘你这个寻找宝藏的人，不应该勤奋努力，坚定地集中精神来寻找大宝。如果不作意（不刻意），就应该能够见到那广大的珍宝；因为作意（刻意）的缘故，宝藏就不能得到。如果有人得到那巨大的珍宝，就能获得巨大的财富，如意自在，自利利他，普遍地施行善事，一切都能圆满。’