Chinese
物、损减诸法而不损一法、说于诸法而无言说、令入涅槃而于世间不动、令得圣人地而不离于凡夫地、降伏一切诸魔而非身心意所起作业，世尊！是名诸菩萨胜妙法集。” 尔时，解脱月菩萨白佛言：“世尊！一切诸法以解脱为相。世尊！菩萨不分别是缚、是脱。何以故？世尊！解脱非他、他非解脱。世尊！解脱者，不增一法、亦非不减一法。世尊！解脱无所从来，世尊！缚亦无所至去。世尊！得解脱菩萨不生如是心：‘我得解脱。’其心唯知：‘犹如解脱，一切诸法亦复如是。’世尊！若菩萨起如是心：‘世间是垢染法，涅槃是清净法。’是菩萨不得解脱。何以故？有我见者生如是心。世尊！若人起如是心：‘我厌阴界入，求入涅槃。’是人不得解脱。何以故？有我见，有我见者生如是心。世尊！得解脱心比丘作是思惟：‘一切诸法如解脱相，而诸毛头凡夫不识、不知，生如是心。我以如是法令一切众生知故。’世尊！得解脱心比丘我得解脱生如是心：‘是诸凡夫于一切法常解脱中而求解脱，我于彼彼众生生大悲心。何以故？若人求解脱，是人不得解脱。’是故，世尊！比丘欲得解脱者，应观能缚及所缚，应知能缚及所缚，是人不分别解脱；若不分别者，是人则得解脱。世尊！是名菩萨胜妙法集。”◎ 现代汉语译本：‘不执着于事物，却能减少各种现象而不减少任何一个现象；宣说各种法，却没有任何言语；引导众生进入涅槃（Nirvana，寂灭），却在世间不为所动；使众生证得圣人的境界，却不离开凡夫的境界；降伏一切魔障，却并非由身、口、意所造作的行为。’世尊（Bhagavan，佛陀）！这被称为菩萨殊胜微妙的法门集合。 这时，解脱月菩萨（Vimoksha-chandra Bodhisattva）对佛说：‘世尊（Bhagavan，佛陀）！一切诸法的本质是以解脱为相的。世尊（Bhagavan，佛陀）！菩萨不分别什么是束缚，什么是解脱。为什么呢？世尊（Bhagavan，佛陀）！解脱不是其他，其他也不是解脱。世尊（Bhagavan，佛陀）！解脱不会增加任何一个法，也不会减少任何一个法。世尊（Bhagavan，佛陀）！解脱没有从哪里来，世尊（Bhagavan，佛陀）！束缚也没有到哪里去。世尊（Bhagavan，佛陀）！得到解脱的菩萨不会生起这样的念头：“我得到了解脱。”他的心中只是知道：“犹如解脱一样，一切诸法也是如此。”世尊（Bhagavan，佛陀）！如果菩萨生起这样的念头：“世间是污秽染着的法，涅槃（Nirvana，寂灭）是清净的法。”这位菩萨就不能得到解脱。为什么呢？因为有我见的人才会生起这样的念头。世尊（Bhagavan，佛陀）！如果有人生起这样的念头：“我厌恶五阴、十二界、十八入，想要进入涅槃（Nirvana，寂灭）。”这个人就不能得到解脱。为什么呢？因为有我见，有我见的人才会生起这样的念头。世尊（Bhagavan，佛陀）！得到解脱的比丘这样思维：“一切诸法都如解脱之相，但是那些无知的凡夫却不认识、不知道，因此生起这样的念头。我用这样的法，令一切众生知晓。”世尊（Bhagavan，佛陀）！得到解脱的比丘生起这样的念头：“这些凡夫在一切法常处于解脱的状态中，却还在求解脱，我对这些众生生起大悲心。为什么呢？如果有人求解脱，这个人就不能得到解脱。”因此，世尊（Bhagavan，佛陀）！想要得到解脱的比丘，应当观察能束缚的和被束缚的，应当知道能束缚的和被束缚的，这个人就不分别解脱；如果不分别，这个人就能得到解脱。世尊（Bhagavan，佛陀）！这被称为菩萨殊胜微妙的法门集合。’
English
English version: 'Not attached to things, yet diminishing all phenomena without diminishing a single phenomenon; speaking of all dharmas, yet without any speech; leading beings into Nirvana (extinction), yet remaining unmoved in the world; enabling beings to attain the stage of a saint, yet not departing from the stage of an ordinary person; subduing all demons, yet not through actions arising from body, mind, or intention.' World-Honored One (Bhagavan, the Buddha)! This is called the collection of the Bodhisattva's (enlightenment being) supreme and wonderful dharmas. At that time, Vimoksha-chandra Bodhisattva (Moon of Liberation Bodhisattva) said to the Buddha: 'World-Honored One (Bhagavan, the Buddha)! All dharmas (teachings, phenomena) are characterized by liberation. World-Honored One (Bhagavan, the Buddha)! A Bodhisattva (enlightenment being) does not distinguish between bondage and liberation. Why? World-Honored One (Bhagavan, the Buddha)! Liberation is not other, and other is not liberation. World-Honored One (Bhagavan, the Buddha)! Liberation does not increase a single dharma (teaching, phenomena), nor does it decrease a single dharma (teaching, phenomena). World-Honored One (Bhagavan, the Buddha)! Liberation does not come from anywhere, and World-Honored One (Bhagavan, the Buddha)! bondage does not go anywhere. World-Honored One (Bhagavan, the Buddha)! A Bodhisattva (enlightenment being) who has attained liberation does not give rise to the thought: 'I have attained liberation.' Their mind only knows: 'Just like liberation, all dharmas (teachings, phenomena) are also like that.' World-Honored One (Bhagavan, the Buddha)! If a Bodhisattva (enlightenment being) gives rise to the thought: 'The world is defiled and impure, and Nirvana (extinction) is pure,' that Bodhisattva (enlightenment being) cannot attain liberation. Why? Because someone with a self-view gives rise to such a thought. World-Honored One (Bhagavan, the Buddha)! If someone gives rise to the thought: 'I am weary of the skandhas (aggregates), realms, and entrances, and I seek to enter Nirvana (extinction),' that person cannot attain liberation. Why? Because they have a self-view, and someone with a self-view gives rise to such a thought. World-Honored One (Bhagavan, the Buddha)! A Bhikshu (monk) with a liberated mind thinks: 'All dharmas (teachings, phenomena) are like the aspect of liberation, but ignorant ordinary people do not recognize or know this, and thus give rise to such thoughts. I will use this dharma (teaching, phenomena) to make all beings know.' World-Honored One (Bhagavan, the Buddha)! A Bhikshu (monk) with a liberated mind gives rise to the thought: 'These ordinary people are constantly seeking liberation in all dharmas (teachings, phenomena) that are already liberated, and I have great compassion for those beings. Why? If someone seeks liberation, that person cannot attain liberation.' Therefore, World-Honored One (Bhagavan, the Buddha)! A Bhikshu (monk) who wishes to attain liberation should observe what can bind and what is bound, and should know what can bind and what is bound; that person does not distinguish liberation; if they do not distinguish, that person will attain liberation. World-Honored One (Bhagavan, the Buddha)! This is called the collection of the Bodhisattva's (enlightenment being) supreme and wonderful dharmas.' -------------------------------------------------------------------------------- 法集经卷第五 大正藏第 17 册 No. 0761 佛说法集经 佛说法集经卷第六 元魏天竺三藏菩提流支译
Chinese
◎尔时，大海慧菩萨白佛言：“世尊！世尊！菩萨不应畏诸烦恼。何以故？以有烦恼，随何处有烦恼，彼处有菩提，断烦恼者则无菩提。世尊！空及一切烦恼，此二即一，无差别。世尊！菩提及一切烦恼、一切众生，此等诸法亦即是一，无有差别，但诸毛头凡夫堕颠倒心，分别我染、我净。世尊！正行菩萨不断烦恼、不取净法，而是菩萨观诸烦恼门得诸三昧及诸陀罗尼门。是故，世尊！菩萨知诸佛法以烦恼为性，彼如是烦恼随何等众生具散乱心、颠倒心，彼毛头凡夫众生必入恶道受诸苦恼，诸菩萨如是正观能得诸佛菩提。是故，世尊！诸菩萨则应修行随顺逆流，不随顺顺流。世尊！诸菩萨得解脱者，于涅槃中，非于世间中。何以故？诸菩萨应畏于涅槃，不畏世间，以观世间得于大悲及证大菩提故。若分别涅槃、厌畏世间，如是菩萨以厌世间故，退于诸佛无上菩提。世尊！诸菩萨于世间众生成大慈大悲，非于得涅槃涅槃众生。世尊！所言涅槃，涅槃者，是于寂灭虚妄分别不实之心。世尊！是故，菩萨愿见涅槃，应观虚妄分别寂灭之心，如是之处得于涅槃。世尊！是名胜妙法集。 现代汉语译本 《法集经》卷第五 大正藏第17册 No. 0761 佛说法集经 《佛说法集经》卷第六 元魏天竺三藏菩提流支译 ◎ 尔时，大海慧菩萨对佛说：‘世尊！世尊！菩萨不应该畏惧各种烦恼。为什么呢？因为有了烦恼，无论哪里有烦恼，那里就有菩提（觉悟），断除烦恼就没有菩提。世尊！空性和一切烦恼，这两者就是一，没有差别。世尊！菩提和一切烦恼、一切众生，这些法也是一，没有差别，只是那些无知的凡夫堕入颠倒之心，分别什么是我的染污，什么是我的清净。世尊！真正修行的菩萨不断除烦恼，也不执取清净之法，而是菩萨观察各种烦恼之门，从而获得各种三昧（禅定）以及各种陀罗尼（总持）之门。因此，世尊！菩萨了知诸佛之法以烦恼为本性，这样的烦恼，如果哪个众生具有散乱之心、颠倒之心，那么这个无知的凡夫众生必定会堕入恶道，遭受各种苦恼，而诸菩萨如果这样正确地观察，就能获得诸佛的菩提。所以，世尊！诸菩萨应该修行随顺逆流，不随顺顺流。世尊！诸菩萨获得解脱，是在涅槃（寂灭）中，而不是在世间中。为什么呢？诸菩萨应该畏惧涅槃，而不畏惧世间，因为观察世间才能获得大悲心，才能证得大菩提。如果分别涅槃，厌恶畏惧世间，这样的菩萨因为厌恶世间，就会退失诸佛的无上菩提。世尊！诸菩萨对于世间众生生起大慈大悲，而不是对于已经得到涅槃的众生。世尊！所说的涅槃，涅槃，就是对于寂灭虚妄分别不实之心的状态。世尊！因此，菩萨希望见到涅槃，就应该观察虚妄分别寂灭之心，在这样的地方才能得到涅槃。世尊！这叫做殊胜微妙的法集。’
English
English version The Dharma Collection Sutra, Volume 5 Taisho Tripitaka Volume 17, No. 0761, The Buddha Speaks the Dharma Collection Sutra The Buddha Speaks the Dharma Collection Sutra, Volume 6 Translated by Bodhiruci of Tianzhu (India) during the Yuan Wei Dynasty ◎ At that time, the Bodhisattva Great Ocean Wisdom said to the Buddha: 'World Honored One! World Honored One! Bodhisattvas should not fear afflictions (kleshas). Why? Because with afflictions, wherever there are afflictions, there is Bodhi (enlightenment); those who sever afflictions will have no Bodhi. World Honored One! Emptiness and all afflictions are one and the same, without difference. World Honored One! Bodhi and all afflictions, all sentient beings, these dharmas are also one and the same, without difference, but foolish ordinary beings fall into inverted minds, distinguishing between my defilement and my purity. World Honored One! Bodhisattvas who practice correctly neither sever afflictions nor grasp at pure dharmas, but rather, these Bodhisattvas observe the gates of afflictions and thereby attain various Samadhis (meditative states) and various Dharani (mantra) gates. Therefore, World Honored One! Bodhisattvas know that the Buddhadharma takes afflictions as its nature; if any sentient being with such afflictions has a scattered mind and an inverted mind, then that foolish ordinary being will surely fall into evil paths and suffer various torments, while Bodhisattvas who observe correctly in this way can attain the Bodhi of all Buddhas. Therefore, World Honored One! Bodhisattvas should cultivate following the reverse flow, not following the favorable flow. World Honored One! Bodhisattvas attain liberation in Nirvana (liberation), not in the world. Why? Bodhisattvas should fear Nirvana, not fear the world, because by observing the world, they attain great compassion and realize great Bodhi. If they discriminate Nirvana and厌恶fear the world, such Bodhisattvas, because they厌恶fear the world, will regress from the unsurpassed Bodhi of all Buddhas. World Honored One! Bodhisattvas generate great loving-kindness and great compassion for sentient beings in the world, not for sentient beings who have attained Nirvana. World Honored One! What is called Nirvana, Nirvana, is the state of寂灭quiescence of虚妄false discrimination and不实untrue mind. World Honored One! Therefore, Bodhisattvas who wish to see Nirvana should observe the寂灭quiescence of虚妄false discrimination, and in such a place, they can attain Nirvana. World Honored One! This is called the supreme and wonderful Dharma Collection.' -------------------------------------------------------------------------------- ”
Chinese
尔时，观世音菩萨白佛言“世尊！菩萨不须修学多法。世尊！菩萨若受持一法、善知一法，余一切诸佛法自然如在掌中。世尊！何者是一法？所谓大悲。菩萨若行大悲，一切诸佛法如在掌中。世尊！譬如转轮王所乘轮宝，随往何处，一切四兵随顺而去。世尊！菩萨摩诃萨亦复如是，乘大悲心随至何处，彼诸佛法随顺大悲自然而去。世尊！譬如日出朗照万品，一切众生作业无难。世尊！菩萨摩诃萨亦复如是，随于何处大慈悲日照于世间，彼处众生于一切菩提分法修行则易。世尊！譬如诸根以意为本，悉能随意取于境界。世尊！菩萨摩诃萨亦复如是，依于大悲住持一切菩提分法，随诸分中、随可作事中自然修行。世尊！譬如依彼命根有余诸根。世尊！菩萨摩诃萨亦复如是，依于大悲有余一切菩提分法。世尊！是名胜妙法集。” 尔时，坚意菩萨白佛言：“世尊！诸法，直心、深心以为根本。世尊！若菩萨无直心、深心，是菩萨则为远离诸佛妙法。世尊！成就直心、深心菩萨，若无佛说法，于上虚空及树木、石壁等中自然出于法声。世尊！直心、深心菩萨意自能念，闻于法声，随顺一切诸佛妙法。是故，世尊！菩萨摩诃萨应当修行直心、深心。世尊！如人有足则能游行。如是，世尊！菩萨摩诃萨亦复如是， 现代汉语译本 那时，观世音菩萨（Avalokiteśvara Bodhisattva，观察世间声音，救苦救难的菩萨）对佛说：‘世尊！菩萨不需要修学很多法门。世尊！菩萨如果受持一个法门、善于了解一个法门，其余一切诸佛的法门自然就像在掌握之中一样。世尊！哪一个是一个法门呢？就是所谓的大悲心。菩萨如果行持大悲心，一切诸佛的法门就像在掌握之中一样。世尊！譬如转轮圣王（Chakravarti，拥有轮宝的统治者）所乘坐的轮宝，无论前往何处，一切四种军队都会跟随顺从地前往。世尊！菩萨摩诃萨（Bodhisattva-Mahāsattva，发大心的菩萨）也是这样，凭借大悲心无论到达何处，那些诸佛的法门都会跟随顺从大悲心自然而然地前往。世尊！譬如太阳出来，明亮地照耀万物，一切众生从事劳作都没有困难。世尊！菩萨摩诃萨也是这样，无论在何处，大慈悲的太阳照耀世间，那里的众生对于一切菩提分法（bodhi-pakṣa-dharma，通往觉悟的要素）的修行就容易了。世尊！譬如各种根（感官）以意（manas，意识）为根本，都能随意地获取境界。世尊！菩萨摩诃萨也是这样，依靠大悲心住持一切菩提分法，在各种要素中、在可以做的事情中自然而然地修行。世尊！譬如依靠生命之根（命根）才有其余的各种根。世尊！菩萨摩诃萨也是这样，依靠大悲心才有其余的一切菩提分法。世尊！这叫做殊胜微妙的法门集合。’ 那时，坚意菩萨（Dṛḍhamati Bodhisattva，心意坚定的菩萨）对佛说：‘世尊！一切法，以直心（straightforward mind）和深心（profound mind）作为根本。世尊！如果菩萨没有直心和深心，这位菩萨就远离了诸佛的妙法。世尊！成就直心和深心的菩萨，如果没有佛说法，在上方的虚空以及树木、石壁等之中，自然会发出法音。世尊！直心和深心的菩萨，意念自然能够忆念，听到法音，随顺一切诸佛的妙法。所以，世尊！菩萨摩诃萨应当修行直心和深心。世尊！如人有脚就能行走。如是，世尊！菩萨摩诃萨也是这样，