Chinese
无所发菩萨言：“舍利弗！若诸法有实、不实者，不应说言一切诸法犹如幻相。” 慧命舍利弗言：“善男子！汝何所为行菩萨行？” 无所发菩萨言：“大德舍利弗！我行菩萨行，不为于义、非不为义。何以故？若有菩萨为义行者，如是菩萨则有所见而行于行。若有所见而行其行，如是菩萨则不随顺诸佛如来。何以故？若有所见而行其行者，如是之人尚不能随无生法忍，何况即入无生法忍？若离无生法忍，则不随顺诸佛如来。若不为义而行于行，如是之人行于邪道。行邪道者，此则无实义。” 慧命舍利弗言：“善男子！若不为义、非不为义，如是菩萨于何处行？” 无所发菩萨言：“大德舍利弗！随在何处，一切毛道凡夫所行，菩萨即彼处行。” 舍利弗言：“善男子！毛道凡夫于何处行？” 无所发菩萨言：“大德舍利弗！随诸佛如来于何处行，毛道凡夫即彼处行，而毛道凡夫不知诸佛随处行，我亦彼处行。” 慧命舍利弗言：“善男子！若毛道凡夫不知诸佛所行境界，云何而言诸佛如来随何处行，毛道凡夫即彼处行？” 无所发菩萨言：“慧命舍利弗！汝今能知佛境界不？” 舍利弗言：“善男子！我 现代汉语译本： ‘同样，既非真实，也非不真实，应当这样理解。’ 无所发菩萨说：‘舍利弗（Śāriputra，智慧第一的佛陀弟子）！如果诸法有真实和不真实之分，就不应该说一切诸法都像幻相一样。’ 慧命舍利弗（Śāriputra，智慧第一的佛陀弟子）说：‘善男子！你为了什么而行菩萨行？’ 无所发菩萨说：‘大德舍利弗（Śāriputra，智慧第一的佛陀弟子）！我行菩萨行，不是为了义利，也不是不为了义利。为什么呢？如果菩萨为了义利而修行，这样的菩萨就是有所执着而修行。如果有所执着而修行，这样的菩萨就不随顺诸佛如来。为什么呢？如果有所执着而修行，这样的人尚且不能随顺无生法忍（anutpāda-dharma-kṣānti，对诸法不生不灭的真理的证悟），更何况证入无生法忍？如果远离无生法忍，就不随顺诸佛如来。如果不为了义利而修行，这样的人就是在行邪道。行邪道的人，就没有真实的意义。’ 慧命舍利弗（Śāriputra，智慧第一的佛陀弟子）说：‘善男子！如果不为了义利，也不是不为了义利，这样的菩萨在何处修行？’ 无所发菩萨说：‘大德舍利弗（Śāriputra，智慧第一的佛陀弟子）！无论在何处，一切毛道凡夫（bāla-pṛthag-jana，指未开悟的普通人）所行之处，菩萨就在那里修行。’ 舍利弗（Śāriputra，智慧第一的佛陀弟子）说：‘善男子！毛道凡夫在何处修行？’ 无所发菩萨说：‘大德舍利弗（Śāriputra，智慧第一的佛陀弟子）！诸佛如来在何处修行，毛道凡夫就在那里修行，但是毛道凡夫不知道诸佛随处修行，我也在那里修行。’ 慧命舍利弗（Śāriputra，智慧第一的佛陀弟子）说：‘善男子！如果毛道凡夫不知道诸佛所行的境界，怎么说诸佛如来在何处修行，毛道凡夫就在那里修行呢？’ 无所发菩萨说：‘慧命舍利弗（Śāriputra，智慧第一的佛陀弟子）！你现在能知道佛的境界吗？’ 舍利弗（Śāriputra，智慧第一的佛陀弟子）说：‘善男子！我……’
English
English version: ‘Likewise, it is to be known as neither real nor unreal.’ The Bodhisattva Inexhaustible Utterance said: ‘Śāriputra (foremost in wisdom among the Buddha's disciples)! If phenomena were real or unreal, it should not be said that all phenomena are like illusions.’ The Venerable Śāriputra (foremost in wisdom among the Buddha's disciples) said: ‘Good man! For what purpose do you practice the Bodhisattva path?’ The Bodhisattva Inexhaustible Utterance said: ‘Great Worthy Śāriputra (foremost in wisdom among the Buddha's disciples)! I practice the Bodhisattva path neither for the sake of benefit nor not for the sake of benefit. Why? If a Bodhisattva practices for the sake of benefit, such a Bodhisattva practices with attachment. If one practices with attachment, such a Bodhisattva does not accord with all the Buddhas and Tathāgatas. Why? If one practices with attachment, such a person is not even able to accord with the Acceptance of the Non-origination of Phenomena (anutpāda-dharma-kṣānti, the realization of the truth of the non-arising and non-ceasing of all phenomena), how much less to enter into the Acceptance of the Non-origination of Phenomena? If one is apart from the Acceptance of the Non-origination of Phenomena, one does not accord with all the Buddhas and Tathāgatas. If one practices without the sake of benefit, such a person is practicing a wrong path. One who practices a wrong path has no real meaning.’ The Venerable Śāriputra (foremost in wisdom among the Buddha's disciples) said: ‘Good man! If it is neither for the sake of benefit nor not for the sake of benefit, where does such a Bodhisattva practice?’ The Bodhisattva Inexhaustible Utterance said: ‘Great Worthy Śāriputra (foremost in wisdom among the Buddha's disciples)! Wherever all ordinary people of hairlike wisdom (bāla-pṛthag-jana, referring to unenlightened ordinary people) go, the Bodhisattva practices there.’ Śāriputra (foremost in wisdom among the Buddha's disciples) said: ‘Good man! Where do ordinary people of hairlike wisdom go?’ The Bodhisattva Inexhaustible Utterance said: ‘Great Worthy Śāriputra (foremost in wisdom among the Buddha's disciples)! Wherever all the Buddhas and Tathāgatas go, ordinary people of hairlike wisdom go there, but ordinary people of hairlike wisdom do not know that the Buddhas go everywhere, and I also go there.’ The Venerable Śāriputra (foremost in wisdom among the Buddha's disciples) said: ‘Good man! If ordinary people of hairlike wisdom do not know the realm in which the Buddhas go, how can you say that wherever the Buddhas and Tathāgatas go, ordinary people of hairlike wisdom go there?’ The Bodhisattva Inexhaustible Utterance said: ‘Venerable Śāriputra (foremost in wisdom among the Buddha's disciples)! Are you now able to know the realm of the Buddha?’ Śāriputra (foremost in wisdom among the Buddha's disciples) said: ‘Good man! I...’ --------------------------------------------------------------------------------
Chinese
但如彼文字而取，云何能知诸佛境界？善男子！然诸声闻从于如来闻声分别而言得知。善男子！诸佛境界无量无边，而不离诸佛境界更有凡夫境界。” 无所发菩萨言：“大德舍利弗！若不离诸佛境界更有凡夫境界者，舍利弗向言诸毛道凡夫不知佛境界，此言云何？” 慧命舍利弗言：“善男子！诸佛如来超过世间，毛道凡夫行于世间，是故诸毛道凡夫不知诸佛境界。” 无所发菩萨言：“大德舍利弗！于意云何？诸佛如来有所得、有所住、有所利益不？” 舍利弗言：“善男子！诸佛如来无法不知，知一切法、觉一切法已，能于有为法中利益众生。” 无所发菩萨言：“若舍利弗如是知，何故言诸佛如来超过世间？此是大德舍利弗不思量而说？舍利弗！若如来超过世间，即如来无所得、无所住、无所作利益。舍利弗！汝言已坏。” 尔时，慧命舍利弗语无所发菩萨言：“善男子！我先已坏，非适今也，曾于过去退善根及一切智智心故。善男子！我于仁者乐说辩才深生随喜，愿一切众生皆得是辩才。” 说此法集时，八万菩萨得无生法忍，六万天子远尘离垢得法眼净；五千比丘转声闻心，发阿耨多罗三藐三菩提心——彼诸比丘佛为授记，各于种种佛国土中成阿耨多罗三藐 现代汉语译本： ‘如果只是按照字面意思去理解文字，又怎么能了解诸佛的境界呢？善男子！那些声闻弟子是从如来那里听闻佛法，然后通过言语分别来理解。善男子！诸佛的境界是无量无边的，但并不是在诸佛境界之外，还存在凡夫的境界。’ 无所发菩萨问道：‘大德舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）！如果不是在诸佛境界之外还存在凡夫境界，那么舍利弗之前说那些处于毛道（指微细的境界）的凡夫不知道佛的境界，这话又该怎么解释呢？’ 慧命舍利弗回答说：‘善男子！诸佛如来是超越世间的，而毛道凡夫是行于世间的，所以那些处于毛道的凡夫不知道诸佛的境界。’ 无所发菩萨问道：‘大德舍利弗！您认为如何？诸佛如来有所得、有所住、有所利益吗？’ 舍利弗回答说：‘善男子！诸佛如来没有什么是不知道的，知道一切法、觉悟一切法之后，能够在有为法（指因缘和合而生的事物）中利益众生。’ 无所发菩萨问道：‘如果舍利弗是这样理解的，为什么又说诸佛如来是超越世间的呢？这难道不是大德舍利弗您没有经过深思熟虑就说出来的吗？舍利弗！如果如来是超越世间的，那么如来就应该是无所得、无所住、无所作利益的。舍利弗！您的话已经自相矛盾了。’ 这时，慧命舍利弗对无所发菩萨说：‘善男子！我说的话早就已经有问题了，不是现在才有的，我曾经在过去退失了善根以及对一切智智（指佛的智慧）的追求。善男子！我对您能言善辩的才能深感随喜，希望一切众生都能获得这种辩才。’ 在宣说这部经法的时候，八万菩萨证得了无生法忍（指对诸法不生不灭的深刻理解），六万天子远离了尘垢，获得了法眼净（指清净的智慧之眼）；五千比丘转变了声闻之心，发起了阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）——佛陀为这些比丘授记，预言他们将在各种不同的佛国土中成就阿耨多罗三藐三菩提。
English
English version: 'If one merely grasps the words as they are written, how can one understand the realm of the Buddhas? Good son! Those Sravakas (Śrāvaka, a disciple who listens to the teachings of a Buddha) learn and understand through the sounds they hear from the Tathagata (Tathāgata, 'the one who has thus come,' an epithet of the Buddha), analyzing them with words. Good son! The realm of the Buddhas is immeasurable and boundless, yet the realm of ordinary beings does not exist apart from the realm of the Buddhas.' The Bodhisattva (Bodhisattva, an enlightened being) Inexhaustible Utterance asked: 'Great Worthy Sariputra (Śāriputra, one of the Buddha's chief disciples, known for his wisdom)! If the realm of ordinary beings does not exist apart from the realm of the Buddhas, then how can Sariputra's earlier statement that ordinary beings in the realm of subtle perception do not know the realm of the Buddhas be explained?' The Venerable Sariputra replied: 'Good son! The Buddhas, the Tathagatas, transcend the world, while ordinary beings in the realm of subtle perception dwell within the world. Therefore, those ordinary beings in the realm of subtle perception do not know the realm of the Buddhas.' The Bodhisattva Inexhaustible Utterance asked: 'Great Worthy Sariputra! What do you think? Do the Buddhas, the Tathagatas, gain anything, abide anywhere, or benefit anyone?' Sariputra replied: 'Good son! There is nothing that the Buddhas, the Tathagatas, do not know. Having known all dharmas (dharmas, teachings or phenomena) and awakened to all dharmas, they are able to benefit sentient beings within conditioned dharmas (conditioned dharmas, phenomena that arise from causes and conditions).' The Bodhisattva Inexhaustible Utterance asked: 'If Sariputra understands it in this way, why do you say that the Buddhas, the Tathagatas, transcend the world? Is this not something that the Great Worthy Sariputra spoke without careful consideration? Sariputra! If the Tathagata transcends the world, then the Tathagata should gain nothing, abide nowhere, and perform no benefit. Sariputra! Your words have contradicted themselves.' At that time, the Venerable Sariputra said to the Bodhisattva Inexhaustible Utterance: 'Good son! My words have long been flawed, not just now. In the past, I retreated from my roots of goodness and my aspiration for all-knowing wisdom (sarvajñāna, the wisdom of a Buddha). Good son! I deeply rejoice in your eloquent and skillful speech, and I hope that all sentient beings may attain such eloquence.' When this Dharma (Dharma, the teachings of the Buddha) discourse was being spoken, eighty thousand Bodhisattvas attained the forbearance of the non-arising of dharmas (anutpattika-dharma-kshanti, acceptance that phenomena do not truly arise or cease), and sixty thousand devas (devas, gods or celestial beings) were purified of defilements and attained the pure Dharma eye (dharma-caksu, the eye of wisdom). Five thousand Bhikshus (Bhikshus, Buddhist monks) transformed their Sravaka minds and generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)—the Buddha prophesied that these Bhikshus would attain Anuttara-samyak-sambodhi in various Buddha lands. -------------------------------------------------------------------------------- 三菩提。◎
Chinese
◎尔时，无所发菩萨摩诃萨白佛言：“世尊！云何菩萨摩诃萨善知可取、能取法？” 佛言：“善男子！若菩萨知一切法，菩萨尔时善知可取、能取法。” 无所发菩萨言：“世尊！云何善知一切法？” 佛言：“见一切法如梦、幻、乾闼婆城、阳焰、火轮、水中月、化、镜中像。” 无所发菩萨言：“世尊！何者是一切法而见如梦、幻、乾闼婆城、阳焰、火轮、水中月、化、镜中像？” 佛言：“善男子！言一切法者，谓眼色、耳声、鼻香、舌味、身触、意法。善男子！是名一切法见如梦、幻、乾闼婆城、阳焰、火轮、化、水中月、镜中像。能取者，谓眼、耳、鼻、舌、身、意；可取者，色、声、香、味、触、法。菩萨摩诃萨悉见知觉能取、可取诸法，亦能善说，是故名为一切智者。若一切智者，是人离使烦恼；若能离使烦恼，是人无我、无我所，如虚空无分别，于一切众生得平等心；以得平等心故，得一切处寂静心；得寂静心故，名为法行自然坚固者、于一切众生作上首者、一切法中无障碍者、大慈大悲者、不可动转者、三藐三佛陀者。” 无所发菩萨言：“世尊！菩萨欲得如诸佛如来妙法，云何修行？” 佛言：“菩萨欲得诸佛如来如是法，应 现代汉语译本 三菩提（Sambodhi，正觉）。 这时，无所发菩萨摩诃萨问佛说：‘世尊！菩萨摩诃萨如何才能善于了解能取和可取之法？’ 佛说：‘善男子！如果菩萨了解一切法，那时菩萨就能善于了解能取和可取之法。’ 无所发菩萨说：‘世尊！如何才能善于了解一切法？’ 佛说：‘观察一切法如同梦、幻、乾闼婆城（Gandharva-pura，海市蜃楼）、阳焰（mirage，日光下的尘雾）、火轮（fire wheel，旋转的火把）、水中月、化（illusion，幻术）、镜中像。’ 无所发菩萨说：‘世尊！什么是一切法，而要观察它们如同梦、幻、乾闼婆城、阳焰、火轮、水中月、化、镜中像？’ 佛说：‘善男子！说一切法，指的是眼、色，耳、声，鼻、香，舌、味，身、触，意、法。善男子！这被称为观察一切法如同梦、幻、乾闼婆城、阳焰、火轮、化、水中月、镜中像。能取指的是眼、耳、鼻、舌、身、意；可取指的是色、声、香、味、触、法。菩萨摩诃萨完全了解能取和可取之法，也能善于解说，因此被称为一切智者。如果是一切智者，这个人就远离了烦恼；如果能远离烦恼，这个人就无我、无我所，如同虚空没有分别，对一切众生得到平等心；因为得到平等心，所以得到一切处寂静心；得到寂静心，就被称为法行自然坚固者、于一切众生作上首者、一切法中无障碍者、大慈大悲者、不可动转者、三藐三佛陀（Samyak-sambuddha，正等觉者）。’ 无所发菩萨说：‘世尊！菩萨想要得到如诸佛如来一样的妙法，应该如何修行？’ 佛说：‘菩萨想要得到诸佛如来那样的法，应该……’