English
English version: ‘What is the Dharma-realm gate?’ Manjushri (菩萨名, Bodhisattva's name) said: ‘O son of the gods! The Universal Gate is the Dharma-realm gate.’ The son of the gods asked: ‘Which realm is the Dharma-realm?’ Manjushri said: ‘The realm of all sentient beings is the Dharma-realm.’ The son of the gods asked: ‘Manjushri! Does the Dharma-realm have boundaries?’ Manjushri replied: ‘O son of the gods! What do you think? Does empty space have boundaries?’ ‘No, Manjushri!’ ‘O son of the gods! Just as empty space has no boundaries, so too does the Dharma-realm have no boundaries.’ The son of the gods asked: ‘Manjushri! Do you know the Dharma-realm?’ Manjushri replied: ‘O son of the gods! The Dharma-realm does not know the Dharma-realm.’ The son of the gods asked: ‘Manjushri! What Dharma do you know that you have such eloquence?’ Manjushri replied: ‘O son of the gods! What do you think? Does a sound know what Dharma it relies on to produce sound?’ The son of the gods said: ‘A sound knows nothing, yet it produces sound; it is because of conditions that there is sound.’ ‘Just so, O son of the gods! Bodhisattvas speak because of sentient beings.’ The son of the gods asked: ‘Where do you abide that you can speak?’ Manjushri replied: ‘O son of the gods! It is like the place where a transformation-body of the Tathagata (如来，Buddha's title) abides and speaks; my abiding is also like that.’ The son of the gods said: ‘A transformation-body of the Tathagata has no fixed abode.’ Manjushri replied: ‘O son of the gods! A transformation-body of the Tathagata has no fixed abode, yet it speaks; all Dharmas also have no fixed abode, yet they speak.’ The son of the gods asked: ‘Manjushri! If all Dharmas have no abode, where do you abide to attain Unsurpassed Enlightenment (Anuttara-samyak-sambodhi, 无上正等正觉)?’ Manjushri replied: ‘O son of the gods! I abide in non-interruption to attain Unsurpassed Enlightenment.’ The son of the gods asked: ‘Where does non-interruption abide?’ Manjushri replied: ‘Non-interruption abides in no-foundation.’ The son of the gods asked: ‘Manjushri’ -------------------------------------------------------------------------------- 师利！住无间者必堕地狱。”
Chinese
答言：“天子！如是如是。如来所说造五无间必堕地狱。天子！我今亦住于五无间。天子！菩萨住五无间成无上道。何等为五？菩萨摩诃萨从初发心求无上道，中间不堕声闻、缘觉地，是初无间。我应救济一切众生，中间无懈，是二无间。舍一切物，中间无悭，是三无间。知诸法无生，中间不与诸见共住，是四无间。若知、若见、若断平等正觉，以一念相应慧而觉知之，中间不起，必成正觉。是五无间。若菩萨住是五无间，成阿耨多罗三藐三菩提。” 天子言：“文殊师利！颇有凡夫住五无间堕于地狱，菩萨亦住此五无间成于无上正真道耶？” 答言：“有。” 天子言：“以何因缘故？” 答言：“天子！一切法空，解于空故名得菩提。一切诸法无相、无愿、非有为，无生无起因缘生。觉是因缘，故名觉菩提。” 天子言：“文殊师利！谁信此法？” 答言：“天子！若佛如来尚不生信，况复声闻？” 天子又问：“谁解是法？” 答言：“不行我相者。” 又问：“谁信是法？” 答言：“不住此彼岸者。” 天子言：“若不住此彼，谁想是法？” 答言：“于一切法无忆想者。” 又问 现代汉语译本： ‘师利（Śrī，人名）！住在无间地狱的人必定会堕入地狱。’ 回答说：‘天子（Devaputra，天神之子）！是的，是的。如来（Tathāgata，佛的称号）所说，造作五种无间罪业必定会堕入地狱。天子！我现在也安住于五种无间之中。天子！菩萨（Bodhisattva，指追求觉悟的修行者）安住于五种无间，成就无上正等正觉（anuttarā-samyak-saṃbodhi，最高的觉悟）。哪五种呢？菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨）从最初发心寻求无上道，中间不堕入声闻（Śrāvaka，听闻佛法而悟道者）、缘觉（Pratyekabuddha，靠自己领悟佛法而得道者）的境界，这是第一种无间。我应当救济一切众生，中间没有懈怠，这是第二种无间。舍弃一切事物，中间没有吝啬，这是第三种无间。了知诸法（dharma，宇宙间一切事物和现象）无生，中间不与各种见解共同存在，这是第四种无间。如果了知、如果见到、如果断除，平等正觉，以一念相应的智慧而觉知它，中间不起任何杂念，必定成就正觉。这是第五种无间。如果菩萨安住于这五种无间，就能成就阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。’ 天子说：‘文殊师利（Mañjuśrī，菩萨名）！难道有凡夫（pṛthagjana，指未开悟的普通人）安住于五种无间而堕入地狱，而菩萨也安住于这五种无间而成就无上正真之道吗？’ 回答说：‘有。’ 天子说：‘因为什么因缘的缘故呢？’ 回答说：‘天子！一切法都是空性（śūnyatā，佛教哲学中的一个重要概念，指事物没有固定不变的自性），因为理解空性，所以名为获得菩提（bodhi，觉悟）。一切诸法无相、无愿、非有为（asaṃskṛta，指不依赖因缘和合的事物），无生无起，因缘生。觉悟这个因缘，所以名为觉悟菩提。’ 天子说：‘文殊师利！谁会相信这种法呢？’ 回答说：‘天子！如果佛（Buddha，觉悟者）如来尚且不生起信心，更何况是声闻呢？’ 天子又问：‘谁能理解这种法呢？’ 回答说：‘不执着于我相（ātman，认为有一个真实的“我”存在）的人。’ 又问：‘谁会相信这种法呢？’ 回答说：‘不住于此岸（指生死轮回）和彼岸（指涅槃）的人。’ 天子说：‘如果不执着于此岸和彼岸，谁会思念这种法呢？’ 回答说：‘对于一切法没有忆想的人。’ 又问
English
English version: ‘Śrī! Those who dwell in Avīci (无间, the lowest level of hell) will surely fall into hell.’ He replied: ‘Devaputra (天子, son of the gods)! So it is, so it is. As the Tathāgata (如来, the Thus-Gone One, an epithet of the Buddha) has said, those who commit the five heinous offenses without interval will surely fall into hell. Devaputra! I now also dwell in the five Avīcis. Devaputra! Bodhisattvas (菩萨, beings striving for enlightenment) dwell in the five Avīcis and attain unsurpassed enlightenment (anuttarā-samyak-saṃbodhi). What are the five? A Bodhisattva-mahāsattva (菩萨摩诃萨, great Bodhisattva) from the initial arising of the aspiration for the unsurpassed path, does not fall into the stages of Śrāvakas (声闻, hearers of the Buddha's teachings) or Pratyekabuddhas (缘觉, solitary Buddhas) in between, this is the first Avīci. I should save all sentient beings, without懈怠 (xie dai, laxity) in between, this is the second Avīci. Relinquishing all things, without stinginess in between, this is the third Avīci. Knowing that all dharmas (法, phenomena) are unarisen, without dwelling together with various views in between, this is the fourth Avīci. If knowing, if seeing, if severing, equal and correct enlightenment, with a single thought corresponding to wisdom, one awakens to it, without arising any other thoughts in between, one will surely attain correct enlightenment. This is the fifth Avīci. If a Bodhisattva dwells in these five Avīcis, they will attain anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提, unsurpassed, complete and perfect enlightenment).’ The Devaputra said: ‘Mañjuśrī (文殊师利, a Bodhisattva)! Are there ordinary beings (pṛthagjana) who dwell in the five Avīcis and fall into hell, while Bodhisattvas also dwell in these five Avīcis and attain the unsurpassed, truly correct path?’ He replied: ‘Yes.’ The Devaputra said: ‘For what reason?’ He replied: ‘Devaputra! All dharmas are emptiness (śūnyatā), because of understanding emptiness, it is called obtaining bodhi (菩提, enlightenment). All dharmas are without characteristics, without wishes, unconditioned (asaṃskṛta), without arising, without origination, arising from conditions. Awakening to these conditions, therefore it is called awakening to bodhi.’ The Devaputra said: ‘Mañjuśrī! Who will believe this dharma?’ He replied: ‘Devaputra! If even the Buddha (佛, the Awakened One), the Tathāgata, does not give rise to belief, how much less so the Śrāvakas?’ The Devaputra further asked: ‘Who understands this dharma?’ He replied: ‘One who does not engage in the notion of self (ātman).’ He further asked: ‘Who believes this dharma?’ He replied: ‘One who does not dwell on this shore (of samsara) or the other shore (of nirvana).’ The Devaputra said: ‘If one does not dwell on this shore or the other shore, who contemplates this dharma?’ He replied: ‘One who has no recollection or thought of any dharma.’ He further asked -------------------------------------------------------------------------------- ：“谁持？” 答言：“不持一切结使者持。” 天子又问：“此经当至何等人手？” 答言：“至与一切众生法者之手。” 又问：“彼何形色？” 答言：“天子！彼有法色，非阴界入色。” 又问：“彼有何行？” 答言：“彼有空行、无相行、无愿行。” 又问：“彼趣何处？”
Chinese
答言：“天子！彼当趣向一切至处，到于一切众生心行，至无所至。” 天子问言：“文殊师利！菩萨退不？” 答言：“天子！若菩萨退阿耨多罗三藐三菩提，无有是处。” 天子言：“谁为退者？” 答言：“一切诸烦恼退，一切声闻缘觉地退。” 又问：“谁是不退？” 答言：“三昧等者是无有退。” 天子言：“文殊师利！何等为三昧？” 答言：“无二无别异？” 天子言：“文殊师利！若一切法无有别异，谁为别异？” 答言：“天子！不知一切法平等者分别为二，彼行二行、堕于二行。若知平等，不行别异。若知平等，彼趣平等。” 天子又问：“文殊师利！颇有菩萨具于烦恼成菩提耶？” 答言：“有。” 天子又问：“是谁？” 答言：“天子！若菩萨断结 现代汉语译本： 问：‘谁持有这部经？’ 答：‘不被一切结使（Kleshas，烦恼）束缚的人持有。’ 天子又问：‘这部经应当到什么样的人手中？’ 答：‘到与一切众生之法相应的人手中。’ 又问：‘他们是什么样的形貌？’ 答：‘天子！他们具有法色，而非由阴（Skandha，五蕴）、界（Ayatana，十二处）、入（Dhatu，十八界）所构成的色。’ 又问：‘他们有什么样的行为？’ 答：‘他们具有空行、无相行、无愿行。’ 又问：‘他们趋向何处？’ 答：‘天子！他们应当趋向一切至处，到达一切众生的心行之处，到达无所至之处。’ 天子问：‘文殊师利（Manjushri，智慧的象征）！菩萨会退转吗？’ 答：‘天子！如果菩萨会从阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）退转，这是不可能的。’ 天子问：‘谁是会退转的人？’ 答：‘一切诸烦恼会退转，一切声闻（Shravaka，听闻佛法而修行的弟子）缘觉（Pratyekabuddha，独自悟道的修行者）之地会退转。’ 又问：‘谁是不会退转的？’ 答：‘处于三昧（Samadhi，禅定）等境界的人是不会退转的。’ 天子问：‘文殊师利！什么是三昧？’ 答：‘无二无别异。’ 天子问：‘文殊师利！如果一切法没有差别，谁又会区分差别呢？’ 答：‘天子！不了解一切法平等的人会分别执着于二，他们行于二行，堕于二行。如果了解平等，就不会行于差别。如果了解平等，他们就趋向平等。’ 天子又问：‘文殊师利！有没有菩萨具备烦恼而成就菩提（Bodhi，觉悟）的呢？’ 答：‘有。’ 天子又问：‘是谁？’ 答：‘天子！如果菩萨断除结’
English
English version: ‘Who holds it?’ The answer: ‘One who does not hold any Kleshas (fetters, afflictions) holds it.’ The Deva (celestial being) further asked: ‘To whose hands should this Sutra (scripture) go?’ The answer: ‘It should go to the hands of one who accords with the Dharma (law, teachings) of all sentient beings.’ Again asked: ‘What is their form and appearance?’ The answer: ‘Deva! They have the form of Dharma, not the form of Skandhas (aggregates), Ayatanas (sense bases), or Dhatus (elements).’ Again asked: ‘What is their conduct?’ The answer: ‘They have the conduct of emptiness, the conduct of no-sign, and the conduct of no-wish.’ Again asked: ‘Where do they go?’ The answer: ‘Deva! They should go to all places that can be reached, arrive at the mental activities of all sentient beings, and arrive at the place where there is nowhere to arrive.’ The Deva asked: ‘Manjushri (Bodhisattva of wisdom)! Do Bodhisattvas regress?’ The answer: ‘Deva! If a Bodhisattva were to regress from Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), there is no such possibility.’ The Deva said: ‘Who are those who regress?’ The answer: ‘All afflictions regress, and the grounds of all Shravakas (listeners) and Pratyekabuddhas (solitary realizers) regress.’ Again asked: ‘Who are those who do not regress?’ The answer: ‘Those who are in Samadhi (meditative absorption) and the like do not regress.’ The Deva said: ‘Manjushri! What is Samadhi?’ The answer: ‘No duality, no difference.’ The Deva said: ‘Manjushri! If all Dharmas (phenomena) are without difference, who distinguishes differences?’ The answer: ‘Deva! Those who do not understand the equality of all Dharmas cling to duality, they practice dualistic conduct, and fall into dualistic conduct. If they understand equality, they will not practice difference. If they understand equality, they will go towards equality.’ The Deva again asked: ‘Manjushri! Are there Bodhisattvas who attain Bodhi (enlightenment) with afflictions?’ The answer: ‘Yes.’ The Deva again asked: ‘Who are they?’ The answer: ‘Deva! If a Bodhisattva severs the fetters’ --------------------------------------------------------------------------------