English
English version Transcending all discriminations arising from the roots, transcending all realms of discrimination, transcending all expressions and understandings, uncontained and unhidden by all afflictions and secondary afflictions, hence it is called the Undifferentiated Realm. In this Undifferentiated Realm, there is no color, no visible object, no dwelling, no obstruction, no expression or understanding, no various forms. If a Bodhisattva understands in this way and dwells in this Undifferentiated Realm, then they have entered the Undifferentiated Wisdom, being equal to space, observing all dharmas without observing, attaining great joy in practice, increasing great mind, attaining great wisdom, and speaking without obstruction. At all times and in all circumstances, universally benefiting all sentient beings, gaining strength and growth, and attaining great ease in the Buddha's work that cannot be initiated through ordinary means. ‘Good man, suppose there is a large stone mountain in one place. Beneath that mountain, there is a great treasure filled with various jewels, such as silver, gold, and various other precious things, and there is also a great Mani jewel (wish-fulfilling jewel) emitting great light. At that time, there is a treasure seeker who comes to this mountain, desiring to find treasures. There is a person there who knows in advance the place where the treasure is hidden. Seeing the treasure seeker coming, he says to him: ‘You treasure seeker, you should know that in this place, beneath this large stone mountain, there is a great treasure filled with various jewels, and there is also a great Mani jewel (wish-fulfilling jewel) emitting light.’ At that time, the treasure seeker, hearing his words, immediately diligently and firmly focuses his mind, excavating that mountain, desiring to obtain the great Mani jewel (wish-fulfilling jewel). After excavating, he only sees silver emitting light, and the stone has no light appearing. Seeing this, he does not think of it as a great treasure. At that time, the person who knew the treasure in advance also excavates that mountain like the previous person, desiring to obtain the treasure. After excavating, he only sees gold emitting light, and the stone has no light appearing. This person also does not think of it as a great treasure. At that time, the person who knew the treasure says: ‘You treasure seeker, you should not diligently and firmly focus your mind to seek the great treasure. If you do not focus your mind (do not intentionally seek), you should be able to see that vast treasure; because of focusing your mind (intentional seeking), the treasure cannot be obtained. If someone obtains that great treasure, they will obtain great wealth, wish-fulfilling freedom, benefiting both themselves and others, universally performing good deeds, and everything will be fulfilled.’ --------------------------------------------------------------------------------
Chinese
佛言：“善男子，如是等事以喻说故，若有菩萨知是义者，即见是义如先所言。一大石山者，即烦恼一法，二处作行增语。山下有宝藏，即无无分别界增语。彼求宝人者，即是菩萨增语。彼知宝人者，即是如来增语。石自性者，即是有分别自性增语。开凿取宝者，即不作意增语。石下有银光者，是自性分别增语。石下有金光者，是空等分别相增语。石下有种种宝光者，是有所得分别相增语。念求大宝者，即是乐入无分别界。 “善男子，是义云何？若菩萨如所说能如实观者，即入无分别界。又善男子！诸菩萨当于无分别界，如虚空界住。何以故？若色自性，若分别自性，如是观时相不现前。若行我有色，是行分别相；若行他有色，是行分别相；若行色有生有灭有染有净，是行分别相；若于色自性、若因若果、若业若行，取有、取无者，自为行色行；若如是行，是行分别相；若于色中见所表者，是行分别相。是故当知，色法于一切处，若对碍、若有表、若无表，毕竟无少法可得；即此色法，一切无表、无性可观；异此色法，一切无表、无性可观。彼色对碍表了悉无性可观，于有表中，非一性可观、非异性可观，即彼表了而亦无性。此无性、非无性，若如是观，即平等观。如是观时，一切分别悉无分别，是为 现代汉语译本 佛说：‘善男子，这些事情都是用比喻来说明的，如果菩萨能够理解这些比喻的含义，就能像之前所说的那样见到真义。’ ‘一大石山，比喻烦恼这一法，在两个地方产生作用并不断增长。山下的宝藏，比喻没有分别的境界。寻找宝藏的人，比喻菩萨。知道宝藏的人，比喻如来。石头本身的性质，比喻有分别的自性。开凿石头取出宝藏，比喻不刻意造作。石头下有银光，是自性分别的象征。石头下有金光，是空性等等分别相的象征。石头下有各种宝光，是有所得的分别相的象征。心中想着要寻找大宝藏，就是乐于进入没有分别的境界。’ ‘善男子，这个道理是什么呢？如果菩萨能够像所说的那样如实地观察，就能进入没有分别的境界。还有，善男子！各位菩萨应当在没有分别的境界中，像安住在虚空界一样。为什么呢？如果观察色法的自性，以及分别的自性，这样观察的时候，色相就不会显现。如果认为‘我有色’，这就是在进行分别；如果认为‘他有色’，这也是在进行分别；如果认为色法有生有灭、有染有净，这就是在进行分别；如果对于色法的自性、原因、结果、业、行为，执取有或者执取无，那就是自己在进行色法的行为；如果像这样进行，就是在进行分别。如果在色法中见到所表达的意义，这就是在进行分别。所以应当知道，色法在一切地方，无论是对碍、有表、还是无表，毕竟没有丝毫的法可以得到；就是这色法，一切无表、无自性可以观察；离开这色法，一切无表、无自性可以观察。那色法的对碍和表了，都可以观察到没有自性，在有表中，既不能观察到单一的自性，也不能观察到不同的自性，就是那表了也没有自性。这无自性，不是没有自性，如果这样观察，就是平等地观察。像这样观察的时候，一切分别都没有分别，这就是……’
English
English version The Buddha said: 'Good man, such things are explained through metaphors. If a Bodhisattva understands the meaning of these metaphors, he will see the true meaning as previously stated.' 'A large stone mountain is a metaphor for the single dharma of afflictions, which acts and increases in two places. The treasure beneath the mountain is a metaphor for the realm of non-discrimination. The person seeking the treasure is a metaphor for a Bodhisattva. The person who knows the treasure is a metaphor for a Tathagata (Thus Come One). The nature of the stone itself is a metaphor for the nature of discrimination. Excavating the stone to retrieve the treasure is a metaphor for non-intentionality. The silver light beneath the stone is a symbol of self-nature discrimination. The golden light beneath the stone is a symbol of the aspects of emptiness and other discriminations. The various precious lights beneath the stone are symbols of the aspects of discrimination with attainment. Thinking of seeking the great treasure is the joy of entering the realm of non-discrimination.' 'Good man, what is the meaning of this? If a Bodhisattva can observe as described, in accordance with reality, he will enter the realm of non-discrimination. Furthermore, good man! All Bodhisattvas should abide in the realm of non-discrimination, like abiding in the realm of space. Why? If the self-nature of form (rupa), and the self-nature of discrimination are observed, the appearance of form will not manifest. If one thinks 'I have form,' this is engaging in discrimination; if one thinks 'He has form,' this is also engaging in discrimination; if one thinks form has arising and ceasing, is defiled and purified, this is engaging in discrimination; if one grasps at existence or non-existence regarding the self-nature, cause, effect, karma, or actions of form, one is engaging in the actions of form oneself; if one acts in this way, one is engaging in discrimination. If one sees what is expressed in form, this is engaging in discrimination. Therefore, one should know that in all places, regarding form, whether it is obstructive, expressive, or non-expressive, ultimately no dharma can be obtained; that is, this form, all non-expressive, non-self-nature can be observed; apart from this form, all non-expressive, non-self-nature can be observed. The obstructiveness and expression of that form can be observed as without self-nature, and in the expressive, neither a single nature nor a different nature can be observed, and that expression also has no self-nature. This non-self-nature is not the absence of self-nature; if one observes in this way, it is equal observation. When observing in this way, all discriminations are without discrimination, this is...' -------------------------------------------------------------------------------- 无分别界。
Chinese
“诸菩萨应如是观、如是入，入是无分别界者，于有分别、于无分别，悉无分别。如是平等观，是为真入无分别界，是名菩萨得安住无分别界。受、想、行、识，及布施、持戒、忍辱、精进、禅定、智慧诸波罗蜜多空，真如实际胜义谛法界，十地所证法，乃至一切相智出世间行，亦复如是。于受想行识，乃至一切相智，若自性、若因、若果、若业、若行，取有、取无者，即于一切相智等，乃为对碍。若如是行，是行分别相。而彼一切相智等无表了性，若有所表了，即行一切相智等，是行分别相。彼一切相智等，若于表了中有相可行者，是行分别相。若信无相可行者，亦行一切相智等，是行分别相，是故当知此表了法非一性可观、非异性可观。此表了法无性，亦非无性。若如是于一切相智等，若表、若无表悉无分别，即此无分别、不取相者，是无分别界。诸菩萨应如是观、如是入，如是入者，是为真入无分别界，是名菩萨，得安住无分别界。” 尔时世尊复说伽陀曰： “无分别心若安住， 彼从诸佛正法生， 一切分别悉远离， 所行即得无分别。 是法寂静无垢胜， 名称功德而普集， 无分别法最上乐， 菩萨得已成菩提。” 佛说入无分别法门经 现代汉语译本 无分别界。 ‘诸位菩萨应当这样观察、这样进入，进入这无分别界的人，对于有分别和无分别，都毫无分别。像这样平等地观察，才是真正进入无分别界，这叫做菩萨获得安住于无分别界。受（vedanā，感受）、想（saṃjñā，认知）、行（saṃskāra，意志）、识（vijñāna，意识），以及布施（dāna，给予）、持戒（śīla，戒律）、忍辱（kṣānti，忍耐）、精进（vīrya，努力）、禅定（dhyāna，冥想）、智慧（prajñā，洞察力）等诸波罗蜜多（pāramitā，到达彼岸），空（śūnyatā，空性），真如（tathātā，实相）实际（vastu，真实）胜义谛（paramārtha-satya，最高真理）法界（dharmadhātu，法界），十地（daśa-bhūmi，菩萨修行的十个阶段）所证的法，乃至一切相智（sarvākāra-jñatā，对一切现象的智慧）出世间行，也是如此。对于受想行识，乃至一切相智，无论是自性、因、果、业、行，如果执取有或执取无，那就是对于一切相智等的障碍。如果像这样修行，就是修行分别相。而那一切相智等没有表了性（表示和理解的性质），如果有所表示和理解，那就是修行一切相智等，就是修行分别相。那一切相智等，如果在表示和理解中有相可行，那就是修行分别相。如果相信没有相可行，也是修行一切相智等，就是修行分别相，所以应当知道这表了法不是单一性可以观察的，也不是差异性可以观察的。这表了法没有自性，也不是没有自性。如果像这样对于一切相智等，无论是表示还是不表示都毫无分别，那么这种无分别、不执取相，就是无分别界。诸位菩萨应当这样观察、这样进入，这样进入，才是真正进入无分别界，这叫做菩萨，获得安住于无分别界。’ 这时，世尊又说了偈颂： ‘无分别心如果能安住， 那是从诸佛的正法所生， 一切分别都远离， 所行就能得到无分别。 这法寂静无垢而且殊胜， 名称和功德普遍聚集， 无分别法是最上的快乐， 菩萨得到它就能成就菩提（bodhi，觉悟）。’ 佛说入无分别法门经
English
English version The Realm of Non-Discrimination. 'Bodhisattvas should observe and enter in this way. Those who enter this realm of non-discrimination have no discrimination between what is with discrimination and what is without discrimination. Observing with such equanimity is true entry into the realm of non-discrimination. This is called a Bodhisattva attaining abiding in the realm of non-discrimination. Feeling (vedanā), perception (saṃjñā), volition (saṃskāra), consciousness (vijñāna), and the perfections (pāramitā) of giving (dāna), morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā), emptiness (śūnyatā), suchness (tathātā), reality (vastu), the ultimate truth (paramārtha-satya), the dharma-realm (dharmadhātu), the dharma attained in the ten stages (daśa-bhūmi), and even the conduct beyond the world with all-aspects-wisdom (sarvākāra-jñatā), are all like this. Regarding feeling, perception, volition, consciousness, and even all-aspects-wisdom, whether it be their nature, cause, result, karma, or conduct, if one grasps at existence or non-existence, then one is creating an obstacle to all-aspects-wisdom, etc. If one practices in this way, it is practicing with the appearance of discrimination. But all-aspects-wisdom, etc., has no expressive nature. If there is something expressed, then practicing all-aspects-wisdom, etc., is practicing with the appearance of discrimination. If in all-aspects-wisdom, etc., there is an appearance of something that can be practiced in expression, then it is practicing with the appearance of discrimination. If one believes that there is no appearance of something that can be practiced, then one is also practicing all-aspects-wisdom, etc., which is practicing with the appearance of discrimination. Therefore, one should know that this expressive dharma cannot be viewed as having a single nature, nor can it be viewed as having a different nature. This expressive dharma has no nature, but it is also not without nature. If one has no discrimination regarding all-aspects-wisdom, etc., whether it is expressive or non-expressive, then this non-discrimination, not grasping at appearances, is the realm of non-discrimination. Bodhisattvas should observe and enter in this way. Entering in this way is true entry into the realm of non-discrimination. This is called a Bodhisattva attaining abiding in the realm of non-discrimination.' At that time, the World Honored One spoke the following verse: 'If the mind of non-discrimination can abide, It is born from the Buddhas' true Dharma, All discriminations are far removed, What is practiced will attain non-discrimination. This Dharma is peaceful, pure, and supreme, Name and merit universally gathered, The Dharma of non-discrimination is the highest joy, Bodhisattvas who attain it will achieve Bodhi (bodhi, enlightenment).' The Sutra of the Dharma-Gate of Entering Non-Discrimination Spoken by the Buddha --------------------------------------------------------------------------------