Chinese
烧亦无所住，若无所住名毕竟毗尼。如是名为知烦恼种性。” 天子问言：“云何，文殊师利！是调伏烦恼？为实为不实？” 文殊师利言：“天子！如人梦为毒蛇所螫，以苦痛故服于毒药，蛇毒消除苦痛便差。天子！于意云何？如彼人者为蛇所螫，为实不实？” 天子答言：“文殊师利！此是不实。无有实故，当除何毒？” 文殊师利言：“毒蛇不实、除亦不实，应如是知。诸圣毗尼亦复如是。天子！汝作是言：‘云何是调伏烦恼？为实为不实？’天子！若我无我，烦恼无烦恼；若我实者，烦恼亦实。是中若我无我、烦恼无烦恼，都不可得。若如是者，当何调伏？何以故？天子？一切法寂，以无生故。一切法寂，不可取故。一切法寂，无形相故。一切法尽，无所有故。一切法无尽，以无生故。一切法无生，无所有故。一切法无灭，无有坚实故。一切法无作，无作者故。一切法无作，无有我故。一切法无我，以无主故。一切法无主，如虚空故。一切法无来，以无体故。一切法无去，以无际故。一切法无住，无住处故。一切法无住，无生灭故。一切法无为，以无漏故。天子！一切法无与，毕竟调伏故。” 寂调伏音天子复问文殊师利：“一切诸法以何为门？” 文殊师利言：“不 现代汉语译本：‘焚烧也没有任何执着，如果没有执着就叫做究竟毗尼（毕定解脱）。这样就叫做了解烦恼的根源。’ 天子问道：‘文殊师利！什么是调伏烦恼？是真实的还是不真实的？’ 文殊师利说：‘天子！比如有人梦中被毒蛇咬伤，因为痛苦而服用毒药，蛇毒消除后痛苦就痊愈了。天子！你认为怎么样？那个人被蛇咬，是真实的还是不真实的？’ 天子回答说：‘文殊师利！这是不真实的。因为没有真实存在，应当去除什么毒呢？’ 文殊师利说：‘毒蛇不真实，去除毒也是不真实的，应当这样理解。诸圣的毗尼（戒律）也是这样。天子！你这样问：‘什么是调伏烦恼？是真实的还是不真实的？’天子！如果无我，就没有烦恼；如果我是真实的，烦恼也是真实的。这里如果无我、烦恼也无，都不可得。如果这样，应当调伏什么呢？为什么呢？天子！一切法寂静，因为没有生起。一切法寂静，不可执取。一切法寂静，没有形相。一切法穷尽，因为没有所有。一切法没有穷尽，因为没有生起。一切法没有生起，因为没有所有。一切法没有灭，因为没有坚实。一切法没有造作，因为没有作者。一切法没有造作，因为没有我。一切法无我，因为没有主宰。一切法没有主宰，如同虚空。一切法没有来，因为没有自体。一切法没有去，因为没有边际。一切法没有住，因为没有住处。一切法没有住，因为没有生灭。一切法无为，因为没有漏失。天子！一切法没有给予，是究竟的调伏。’ 寂调伏音天子又问文殊师利：‘一切诸法以什么为入门？’ 文殊师利说：‘不’
English
English version: 'Burning also has no attachment. If there is no attachment, it is called ultimate Vinaya (complete liberation). This is called knowing the nature of afflictions.' The Deva (celestial being) asked: 'Manjushri (Bodhisattva of wisdom)! What is the subduing of afflictions? Is it real or unreal?' Manjushri said: 'Deva! It is like a person who is bitten by a poisonous snake in a dream. Because of the pain, he takes poison as medicine. When the snake poison is eliminated, the pain is relieved. Deva! What do you think? Is the person bitten by the snake, is it real or unreal?' The Deva replied: 'Manjushri! This is unreal. Because there is no reality, what poison should be removed?' Manjushri said: 'The poisonous snake is unreal, and the removal is also unreal. It should be understood in this way. The Vinaya (discipline) of all the sages is also like this. Deva! You ask: 'What is the subduing of afflictions? Is it real or unreal?' Deva! If there is no self, there are no afflictions; if the self is real, the afflictions are also real. Here, if there is no self and no afflictions, neither can be obtained. If so, what should be subdued? Why? Deva! All dharmas (phenomena) are quiescent, because there is no arising. All dharmas are quiescent, because they cannot be grasped. All dharmas are quiescent, because they have no form. All dharmas are exhausted, because there is nothing. All dharmas are not exhausted, because there is no arising. All dharmas have no arising, because there is nothing. All dharmas have no cessation, because there is no solidity. All dharmas have no creation, because there is no creator. All dharmas have no creation, because there is no self. All dharmas are without self, because there is no master. All dharmas have no master, like empty space. All dharmas have no coming, because there is no substance. All dharmas have no going, because there is no boundary. All dharmas have no dwelling, because there is no dwelling place. All dharmas have no dwelling, because there is no arising or ceasing. All dharmas are unconditioned, because there are no outflows. Deva! All dharmas have no giving, because of ultimate subduing.' The Deva, with a voice of quiescent subduing, again asked Manjushri: 'What is the gateway to all dharmas?' Manjushri said: 'No.' --------------------------------------------------------------------------------
Chinese
正修门，增生死故；正修行门，获涅槃故。正修行门，得自在故；不正修门，不得自在故。疑惑门，闇障碍故；达解门，无暗障故。妄想门，增烦恼故；无妄想门，无烦恼故。识门，有结使故；无识门，无结使故。觉门，多事务故；寂门，一切寂静故。见门，增憍慢故；空门，灭憍慢故。恶知识门，生诸恶法故；善知识门，生诸善法故。邪见门，生诸苦本故；正见门，生诸善本故。悭惜门，贫穷故；布施门，大财封故。毁戒门，诸恶道故；持戒门，诸善处故。诤讼门，障诸法故；忍辱门，增胜法故。懈怠门，令心垢故；精进门，心无垢故。觉观门，多乱闹故；禅定门，心一处故。无智慧门，如痴羊故；智慧门，三十七助道分故。慈门，不障智故；悲门，质直无虚伪故；喜门，集法宝故；舍门，离爱憎故。正念门，不失本善根故；断门，修正行故；神足门，身心轻故；根门，信为首故；力门，摧伏一切诸烦恼故；觉门，顺觉诸法故；八圣道门，出过一切诸非道故。复次天子！菩提心门，一切佛法故；摄一切法门，于一切法得自在故；摄众生门；演说法故；善方便门；处非处故；慧度门，到于一切众生心行之彼岸故；六波罗蜜门，大乘故；六神通门，慧光明故；法施忍门，不随他智故。” 天子又问：“文殊师利！ 现代汉语译本 正修之门，增长生死之苦；正确修行之门，获得涅槃的境界。 正确修行之门，得到自在；不正确修行之门，不能得到自在。 疑惑之门，被黑暗所障碍；通达理解之门，没有黑暗的障碍。 妄想之门，增长烦恼；没有妄想之门，就没有烦恼。 识（consciousness）之门，有结使（bondage）存在；没有识之门，就没有结使存在。 觉（perception）之门，事务繁多；寂（quietude）之门，一切都寂静。 见（views）之门，增长骄慢；空（emptiness）之门，灭除骄慢。 恶知识（bad teachers）之门，产生各种恶法；善知识（good teachers）之门，产生各种善法。 邪见（wrong views）之门，产生各种痛苦的根源；正见（right views）之门，产生各种善良的根源。 悭吝（stinginess）之门，导致贫穷；布施（generosity）之门，带来巨大的财富。 毁戒（breaking precepts）之门，通向各种恶道；持戒（keeping precepts）之门，通向各种善处。 争讼（disputes）之门，障碍各种佛法；忍辱（patience）之门，增长殊胜的佛法。 懈怠（laziness）之门，使内心污浊；精进（diligence）之门，使内心没有污垢。 觉观（initial and sustained thought）之门，带来许多混乱和喧闹；禅定（meditative concentration）之门，使心专注于一处。 没有智慧（wisdom）之门，就像愚痴的羊；智慧之门，通向三十七道品（thirty-seven factors of enlightenment）。 慈（loving-kindness）之门，不障碍智慧；悲（compassion）之门，质朴正直没有虚伪；喜（joy）之门，积聚佛法珍宝；舍（equanimity）之门，远离爱和憎。 正念（right mindfulness）之门，不失去原本的善良根基；断（abandonment）之门，修正确的修行；神足（psychic powers）之门，使身心轻安；根（roots）之门，以信（faith）为首要；力（powers）之门，摧伏一切烦恼；觉（enlightenment）之门，顺应觉悟各种佛法；八圣道（eightfold noble path）之门，超越一切非正道。 再次，天子！菩提心（bodhicitta）之门，包含一切佛法；摄一切法之门，在一切法中获得自在；摄众生之门，演说佛法；善方便（skillful means）之门，善于处理适宜与不适宜之事；慧度（wisdom-perfection）之门，到达一切众生心行之彼岸；六波罗蜜（six perfections）之门，通向大乘（Mahayana）；六神通（six supernormal powers）之门，带来智慧光明；法施忍（dharma giving and forbearance）之门，不随从他人的智慧。 天子又问：‘文殊师利（Manjushri）！’
English
English version The gate of incorrect practice increases birth, death, and suffering; the gate of correct practice attains Nirvana (liberation). The gate of correct practice obtains freedom; the gate of incorrect practice does not obtain freedom. The gate of doubt is obstructed by darkness; the gate of understanding is without dark obstructions. The gate of delusion increases afflictions; the gate of non-delusion is without afflictions. The gate of consciousness (识, *shì*) has bondages (结使, *jiéshǐ*); the gate of no-consciousness is without bondages. The gate of perception (觉, *jué*) has many affairs; the gate of quietude (寂, *jì*) is all stillness. The gate of views (见, *jiàn*) increases arrogance; the gate of emptiness (空, *kōng*) extinguishes arrogance. The gate of bad teachers (恶知识, *è zhīshì*) produces all evil dharmas; the gate of good teachers (善知识, *shàn zhīshì*) produces all good dharmas. The gate of wrong views (邪见, *xiéjiàn*) produces the roots of all suffering; the gate of right views (正见, *zhèngjiàn*) produces the roots of all goodness. The gate of stinginess (悭惜, *qiānxī*) leads to poverty; the gate of generosity (布施, *bùshī*) leads to great wealth. The gate of breaking precepts (毁戒, *huǐjiè*) leads to all evil paths; the gate of upholding precepts (持戒, *chíjiè*) leads to all good places. The gate of disputes (诤讼, *zhēngsòng*) obstructs all dharmas; the gate of patience (忍辱, *rěnrǔ*) increases superior dharmas. The gate of laziness (懈怠, *xièdài*) makes the mind impure; the gate of diligence (精进, *jīngjìn*) makes the mind without impurity. The gate of initial and sustained thought (觉观, *juéguān*) brings much confusion and noise; the gate of meditative concentration (禅定, *chándìng*) makes the mind focused in one place. The gate of no wisdom (智慧, *zhìhuì*) is like a foolish sheep; the gate of wisdom leads to the thirty-seven factors of enlightenment (三十七助道分, *sānshíqī zhùdào fēn*). The gate of loving-kindness (慈, *cí*) does not obstruct wisdom; the gate of compassion (悲, *bēi*) is honest and without falsehood; the gate of joy (喜, *xǐ*) gathers dharma treasures; the gate of equanimity (舍, *shě*) is free from love and hate. The gate of right mindfulness (正念, *zhèngniàn*) does not lose the original good roots; the gate of abandonment (断, *duàn*) corrects right practice; the gate of psychic powers (神足, *shénzú*) makes body and mind light; the gate of roots (根, *gēn*) takes faith (信, *xìn*) as the foremost; the gate of powers (力, *lì*) subdues all afflictions; the gate of enlightenment (觉, *jué*) accords with the enlightenment of all dharmas; the gate of the eightfold noble path (八圣道, *bā shèngdào*) goes beyond all non-paths. Furthermore, son of heaven! The gate of bodhicitta (菩提心, *pútíxīn*) includes all Buddha-dharmas; the gate of encompassing all dharmas obtains freedom in all dharmas; the gate of encompassing sentient beings expounds the dharma; the gate of skillful means (善方便, *shàn fāngbiàn*) is skilled in dealing with appropriate and inappropriate matters; the gate of wisdom-perfection (慧度, *huìdù*) reaches the other shore of the minds and actions of all sentient beings; the gate of the six perfections (六波罗蜜, *liù bōluómì*) leads to the Mahayana (大乘, *dàshèng*); the gate of the six supernormal powers (六神通, *liù shéntōng*) brings the light of wisdom; the gate of dharma giving and forbearance (法施忍, *fǎ shī rěn*) does not follow the wisdom of others. The son of heaven then asked: 'Manjushri (文殊师利, *Wénshūshīlì*)!' -------------------------------------------------------------------------------- 何等为法界门？” 文殊师利言：“天子！普遍门是法界门。” 天子言：“何界是法界？” 文殊师利言：“一切众生界是法界。” 天子言：“文殊师利！法界有边际不？” 答言：“天子！于意云何？虚空有边际不？” “不也。文殊师利！”
Chinese
“天子！犹如虚空无有边际，法界亦尔，无有边际。” 天子言：“文殊师利！汝知法界耶？” 答言：“天子！法界不知法界。” 天子言：“文殊师利！汝知何法有如是辩？” 答言：“天子！于意云何？响知何法而出音声？” 天子言：“响无所知而出音声，以因缘故而有音声。” “如是天子！菩萨缘众生故而有所说。” 天子言：“汝住何处能有所说？” 答言：“天子！犹如如来化人所住而有所说，我住亦尔。” 天子言：“如来化人无有住处。” 答言：“天子！如来化人无所住而有所说，一切诸法亦无所住而有所说。” 天子言：“文殊师利！若一切法无住，汝住何处成无上道？” 文殊师利言：“天子！我住无间成无上道。” 天子言：“无间为住何处？” 答言：“无间住无根本。” 天子言：“文殊 现代汉语译本： ‘什么是法界门？’ 文殊师利（Manjushri，菩萨名）回答说：‘天子！普遍门就是法界门。’ 天子问：‘什么界是法界？’ 文殊师利回答说：‘一切众生界就是法界。’ 天子问：‘文殊师利！法界有边际吗？’ 文殊师利回答说：‘天子！你认为如何？虚空有边际吗？’ ‘没有。文殊师利！’ ‘天子！就像虚空没有边际一样，法界也是如此，没有边际。’ 天子问：‘文殊师利！你了解法界吗？’ 文殊师利回答说：‘天子！法界不能了解法界。’ 天子问：‘文殊师利！你了解什么法才能有这样的辩才？’ 文殊师利回答说：‘天子！你认为如何？响声了解什么法才能发出声音？’ 天子说：‘响声没有什么了解也能发出声音，因为因缘和合的缘故才会有声音。’ ‘正是这样，天子！菩萨因为众生的缘故才有所说法。’ 天子问：‘你住在什么地方才能有所说法？’ 文殊师利回答说：‘天子！就像如来（Tathagata，佛的称号）所化现的人所住的地方而有所说法一样，我所住的地方也是如此。’ 天子说：‘如来所化现的人没有固定的住处。’ 文殊师利回答说：‘天子！如来所化现的人没有固定的住处也能有所说法，一切诸法也是没有固定的住处也能有所说法。’ 天子问：‘文殊师利！如果一切法都没有固定的住处，你住在什么地方才能成就无上道（Anuttara-samyak-sambodhi，无上正等正觉）？’ 文殊师利回答说：‘天子！我住在无间（无有间断）才能成就无上道。’ 天子问：‘无间是住在什么地方？’ 文殊师利回答说：‘无间是住在没有根本的地方。’ 天子问：‘文殊’