T12n0355_入法界體性經
大正藏第 12 冊 No. 0355 入法界體性經
No. 355
入法界體性經
隋天竺三藏阇那崛多譯
爾時，婆伽婆在王舍城耆阇崛山中，與大比丘眾五百人俱。爾時，文殊師利童子于夜初分來詣佛所，到已，在佛別門而立。是時，如來住於三昧。爾時，世尊從三昧起，見文殊師利童子住別門外，見已告言：「文殊師利！汝來，汝來，入內莫住于外。」
爾時，文殊師利童子聞佛告已，白佛言：「善哉！世尊。」即詣佛所，到已頂禮佛足，卻住一面。
爾時，世尊告文殊師利童子：「汝可就坐。」時文殊師利童子言：「善哉！世尊，唯然受教。」向佛合掌，卻坐一面。
於時，文殊師利童子白佛言：「世尊！今者世尊住何三昧，而從起耶？」
佛告文殊師利：「有三昧名曰寶積，然我於時行此三昧，而從彼起。」
文殊師利復白佛言：「以何因緣，名此三昧為寶積耶？」
佛告文殊師利：「譬如大摩尼寶，善磨瑩已安置凈處，隨彼地方，出諸珍寶，不可窮盡。如是文殊師利！我住此三昧，觀于東方，見無量阿僧祇世界現在諸佛、如來、阿羅呵、三藐三佛陀，如是南、西、北方、四維、上下，如是十方無量阿僧祇世界，我皆現見，是
【現代漢語翻譯】 現代漢語譯本 當時，佛陀（婆伽婆）在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與五百位大比丘一同居住。那時，文殊師利（Mañjuśrī）童子在夜晚的初時分來到佛陀所在之處，到達后，站在佛陀的門外。當時，如來（Tathāgata）正處於三昧（samādhi）之中。這時，世尊（Bhagavat）從三昧中起身，看見文殊師利童子站在門外，看見后便說道：『文殊師利！你來，你來，進來，不要站在外面。』 當時，文殊師利童子聽聞佛陀的教誨后，對佛陀說：『善哉！世尊。』隨即來到佛陀所在之處，到達后頂禮佛足，然後退到一旁站立。 這時，世尊告訴文殊師利童子：『你可以坐下。』當時，文殊師利童子說：『善哉！世尊，我接受您的教誨。』向佛陀合掌，然後退到一旁坐下。 這時，文殊師利童子對佛陀說：『世尊！現在世尊您處於何種三昧之中，然後從中起身呢？』 佛陀告訴文殊師利：『有一種三昧名為寶積（Ratnakūṭa），我當時正處於這種三昧之中，然後從中起身。』 文殊師利又問佛陀：『因為什麼因緣，稱這種三昧為寶積呢？』 佛陀告訴文殊師利：『譬如一顆大的摩尼寶（maṇi），經過仔細打磨後放置在乾淨的地方，隨著它所在的地方，會涌現出各種珍寶，無窮無盡。同樣，文殊師利！我處於這種三昧之中，觀察東方，看見無數阿僧祇（asaṃkhya）世界中現在的諸佛、如來（Tathāgata）、阿羅漢（Arhat）、三藐三佛陀（Samyaksaṃbuddha），同樣地，南方、西方、北方、四維、上方、下方，像這樣十方無數阿僧祇世界，我都能看見，這就是這種三昧被稱為寶積的原因。』
【English Translation】 English version At that time, the Bhagavan (Buddha) was dwelling in Mount Gṛdhrakūṭa in Rājagṛha, together with a great assembly of five hundred Bhikṣus. Then, Mañjuśrī, the youth, came to where the Buddha was at the beginning of the night. Having arrived, he stood outside the Buddha's door. At that time, the Tathāgata was abiding in samādhi. Then, the Bhagavan arose from samādhi and saw Mañjuśrī standing outside the door. Having seen him, he said, 'Mañjuśrī! Come, come, enter within, do not stand outside.' Then, Mañjuśrī, the youth, having heard the Buddha's words, said to the Buddha, 'Excellent! Bhagavan.' He then went to where the Buddha was. Having arrived, he bowed at the Buddha's feet and stood to one side. Then, the Bhagavan said to Mañjuśrī, the youth, 'You may be seated.' At that time, Mañjuśrī, the youth, said, 'Excellent! Bhagavan, I accept your teaching.' He joined his palms towards the Buddha and sat down to one side. Then, Mañjuśrī, the youth, said to the Buddha, 'Bhagavan! In what samādhi were you abiding just now, from which you have arisen?' The Buddha said to Mañjuśrī, 'There is a samādhi called Ratnakūṭa (Heap of Jewels). I was abiding in that samādhi, and from that I have arisen.' Mañjuśrī again said to the Buddha, 'For what reason is this samādhi called Ratnakūṭa?' The Buddha said to Mañjuśrī, 'It is like a great maṇi jewel, well polished and placed in a clean place. According to that place, various treasures emerge, inexhaustibly. Likewise, Mañjuśrī! When I abide in this samādhi, I observe the east and see countless asaṃkhya worlds where the Buddhas, Tathāgatas, Arhats, and Samyaksaṃbuddhas are present. Similarly, in the south, west, north, the four intermediate directions, above, and below, in these ten directions, countless asaṃkhya worlds, I see them all. This is why this samādhi is called Ratnakūṭa.'
諸如來住此三昧為眾說法。文殊師利！我住此三昧，不見一法然非法界。文殊師利！又此三昧，名實際印。若有純直男子、女人，行此印者辯才不斷。」
文殊師利言：「世尊！我有辯才，修伽陀我知辯才。」
佛言：「文殊師利！汝云何知辯才？」
文殊師利言：「世尊！譬如彼摩尼寶不依余處，還依寶際而住。如是世尊！一切諸法更無所住，惟依實際而住。」
佛復告文殊師利：「汝知實際乎？」
文殊師利言：「如是世尊！我知實際。」
佛言：「文殊師利！何謂實際？」
文殊師利言：「世尊！有我所際，彼即實際，所有凡夫際，彼即實際；若業若果報，一切諸法悉是實際。世尊！若如是信者，即是實信。世尊！若顛倒信者，即是正信；若行非行，彼即正行。所以者何？正不正者，但有言說，不可得也。」
佛言：「文殊師利！行者是何義？」
文殊師利言：「世尊！行者是見實際義。」
佛言：「文殊師利！修道是何義？」
文殊師利言：「世尊！修道者思惟證義。」
佛言：「文殊師利！汝云何為初行男子女人說法？」
文殊師利言：「世尊！我于彼諸善男子善女人所，教發我見，即是為其說法。世尊！我不滅貪慾諸
【現代漢語翻譯】 現代漢語譯本 諸如來安住於此三昧（samadhi，禪定）為眾生說法。文殊師利（Manjusri）！我安住於此三昧，不見有任何一法是存在或不存在於法界（Dharmadhatu，宇宙的真實本質）之外的。文殊師利！又此三昧，名為實際印（the seal of reality）。若有純真正直的男子、女人，修行此印，他們的辯才將不會中斷。 文殊師利說：『世尊！我具有辯才，我瞭解修伽陀（Sugata，如來）的辯才。』 佛說：『文殊師利！你如何瞭解辯才？』 文殊師利說：『世尊！譬如那摩尼寶（Mani jewel，如意寶珠）不依賴其他地方，而是安住于寶的邊緣。同樣地，世尊！一切諸法（dharmas，現象）也沒有其他安住之處，唯有安住于實際（reality）之中。』 佛又告訴文殊師利：『你瞭解實際嗎？』 文殊師利說：『是的，世尊！我瞭解實際。』 佛說：『文殊師利！什麼是實際？』 文殊師利說：『世尊！有我所界定的，那就是實際；所有凡夫所界定的，那就是實際；無論是業（karma，行為）還是果報（vipaka，行為的結果），一切諸法都是實際。世尊！如果有人這樣相信，那就是真正的相信。世尊！如果有人顛倒地相信，那就是正信；如果有人行非行，那就是正行。為什麼呢？因為正與不正，都只是言說，是不可得的。』 佛說：『文殊師利！行者是什麼意思？』 文殊師利說：『世尊！行者是見到實際的意思。』 佛說：『文殊師利！修道是什麼意思？』 文殊師利說：『世尊！修道是思惟並證悟實際的意思。』 佛說：『文殊師利！你如何為初修行的男子女人說法？』 文殊師利說：『世尊！我對於那些善男子善女人，教導他們發起我見，這就是為他們說法。世尊！我不滅貪慾等煩惱，
【English Translation】 English version The Tathagatas (如來, Thus Come Ones) abide in this samadhi (三昧, meditative absorption) to preach the Dharma (法, teachings) to beings. Manjusri (文殊師利)! I abide in this samadhi and do not see a single dharma (法, phenomenon) that is either within or outside the Dharmadhatu (法界, the realm of reality). Manjusri! Furthermore, this samadhi is called the seal of reality (實際印). If there are pure and upright men and women who practice this seal, their eloquence will not cease. Manjusri said, 'World Honored One! I have eloquence, and I understand the eloquence of the Sugata (修伽陀, the Well-Gone One).' The Buddha said, 'Manjusri! How do you understand eloquence?' Manjusri said, 'World Honored One! It is like that Mani jewel (摩尼寶, wish-fulfilling gem) which does not rely on any other place, but abides on the edge of the jewel itself. Likewise, World Honored One! All dharmas (諸法, phenomena) have no other place to abide, but only abide in reality (實際).' The Buddha then said to Manjusri, 'Do you understand reality?' Manjusri said, 'Yes, World Honored One! I understand reality.' The Buddha said, 'Manjusri! What is reality?' Manjusri said, 'World Honored One! What is defined by me is reality; what is defined by all ordinary beings is reality; whether it is karma (業, action) or vipaka (果報, result of action), all dharmas are reality. World Honored One! If one believes in this way, that is true belief. World Honored One! If one believes in a reversed way, that is right belief; if one practices non-practice, that is right practice. Why? Because right and wrong are just words, and cannot be obtained.' The Buddha said, 'Manjusri! What is the meaning of a practitioner?' Manjusri said, 'World Honored One! A practitioner means seeing the meaning of reality.' The Buddha said, 'Manjusri! What is the meaning of cultivating the path?' Manjusri said, 'World Honored One! Cultivating the path means contemplating and realizing the meaning of reality.' The Buddha said, 'Manjusri! How do you preach the Dharma to men and women who are beginners in practice?' Manjusri said, 'World Honored One! To those good men and women, I teach them to generate the view of self, and that is preaching the Dharma to them. World Honored One! I do not extinguish afflictions such as greed,
患而為說法。所以者何？此等諸法，本性無生、無滅故。世尊！若能滅實際，即能滅我見所生際。世尊！我為初行善男子、善女人，如是說法，不受佛法，不著凡夫法，于諸法不舉、不捨。世尊！我為初發意男子、女人，當如是說法。」
文殊師利言：「世尊亦為教化眾生時，云何說法？」
佛言：「文殊師利！我不壞色生，亦不壞色不生故說法。如是受想行識亦不壞不生故說法。文殊師利！我不壞欲瞋癡等而為說法。文殊師利！我為諸教化者，當令知不思議法，我為說法；以如是故，我成阿耨多羅三藐三菩提。文殊師利！我無所壞諸法，已得成無上菩提，亦無有生，得成無上菩提。文殊師利！所言佛者，即是法界，于彼諸力、無畏，亦是法界。文殊師利！我不見法界有其分數。我於法界中，不見此是凡夫法，此是阿羅漢法，辟支佛法及諸佛法。其法界無有勝異，亦無壞亂。文殊師利！譬如恒河、若閻摩那、若可羅跋提河，如是等大河入于大海、其水不可別異。如是文殊師利！如是種種名字諸法，入於法界中無有名字差別。文殊師利！譬如種種諸谷聚中不可說別，是法界中亦無別名，有此有彼、是染是凈、凡夫聖人及諸佛法，如是名字不可示現。如是法界如我今說，如是法界無違逆、如是信樂。何以故？
【現代漢語翻譯】 現代漢語譯本：
因為患病而為他們說法。這是為什麼呢？因為這些法，其本性是無生無滅的。世尊！如果能夠滅除實際，就能滅除我見所產生的邊際。世尊！我為初發心的善男子、善女人，這樣說法，不執著于佛法，也不執著于凡夫法，對於一切法既不舉起也不捨棄。世尊！我為初發心的男子、女人，應當這樣說法。」
文殊師利（Manjusri，菩薩名）說：「世尊您在教化眾生時，又是如何說法的呢？」
佛說：「文殊師利！我不是破壞色（rupa，物質現象）的生起，也不是破壞色的不生起而說法。同樣，受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也不是破壞其不生起而說法。文殊師利！我不是破壞貪慾（raga）、嗔恚（dvesa）、愚癡（moha）等而說法。文殊師利！我為那些被教化的人，應當讓他們知道不可思議的法，我為此而說法；因為這樣，我才成就了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。文殊師利！我沒有破壞任何法，就已經成就了無上菩提，也沒有任何生起，就成就了無上菩提。文殊師利！所謂佛，就是法界（dharmadhatu，宇宙萬法的本體），在法界中的諸力（bala，佛的十力）、無畏（vaisaradya，佛的四無畏），也是法界。文殊師利！我沒有看到法界有任何分別。我在法界中，沒有看到這是凡夫法，這是阿羅漢（arhat，斷盡煩惱的聖者）法，這是辟支佛（pratyekabuddha，獨覺）法，以及諸佛法。法界沒有勝劣之分，也沒有破壞和混亂。文殊師利！譬如恒河（Ganga）、閻摩那河（Yamuna）、可羅跋提河（Karavati），這些大河匯入大海，其水就無法區分。同樣，文殊師利！這些種種名字的諸法，進入法界中就沒有名字的差別。文殊師利！譬如各種穀物堆積在一起，無法說出區別，法界中也沒有不同的名稱，有此有彼，是染是凈，凡夫聖人以及諸佛法，這些名稱都無法顯示。這樣的法界就像我現在所說，這樣的法界沒有違逆，應當如此信受。為什麼呢？ 現代漢語譯本：
因為患病而為他們說法。這是為什麼呢？因為這些法，其本性是無生無滅的。世尊！如果能夠滅除實際，就能滅除我見所產生的邊際。世尊！我為初發心的善男子、善女人，這樣說法，不執著于佛法，也不執著于凡夫法，對於一切法既不舉起也不捨棄。世尊！我為初發心的男子、女人，應當這樣說法。」
文殊師利（Manjusri，菩薩名）說：「世尊您在教化眾生時，又是如何說法的呢？」
佛說：「文殊師利！我不是破壞色（rupa，物質現象）的生起，也不是破壞色的不生起而說法。同樣，受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也不是破壞其不生起而說法。文殊師利！我不是破壞貪慾（raga）、嗔恚（dvesa）、愚癡（moha）等而說法。文殊師利！我為那些被教化的人，應當讓他們知道不可思議的法，我為此而說法；因為這樣，我才成就了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。文殊師利！我沒有破壞任何法，就已經成就了無上菩提，也沒有任何生起，就成就了無上菩提。文殊師利！所謂佛，就是法界（dharmadhatu，宇宙萬法的本體），在法界中的諸力（bala，佛的十力）、無畏（vaisaradya，佛的四無畏），也是法界。文殊師利！我沒有看到法界有任何分別。我在法界中，沒有看到這是凡夫法，這是阿羅漢（arhat，斷盡煩惱的聖者）法，這是辟支佛（pratyekabuddha，獨覺）法，以及諸佛法。法界沒有勝劣之分，也沒有破壞和混亂。文殊師利！譬如恒河（Ganga）、閻摩那河（Yamuna）、可羅跋提河（Karavati），這些大河匯入大海，其水就無法區分。同樣，文殊師利！這些種種名字的諸法，進入法界中就沒有名字的差別。文殊師利！譬如各種穀物堆積在一起，無法說出區別，法界中也沒有不同的名稱，有此有彼，是染是凈，凡夫聖人以及諸佛法，這些名稱都無法顯示。這樣的法界就像我現在所說，這樣的法界沒有違逆，應當如此信受。為什麼呢？
【English Translation】 English version:
'Because of suffering, I speak the Dharma. Why is that? Because these dharmas are by nature without arising or ceasing. World Honored One! If one can extinguish the actual, one can extinguish the boundary arising from the view of self. World Honored One! For the newly practicing good men and good women, I would speak in this way, not clinging to the Buddha Dharma, nor clinging to the Dharma of ordinary beings, neither raising up nor abandoning any dharmas. World Honored One! For the men and women who have just generated the aspiration, I should speak in this way.'
Manjusri (Manjusri, a Bodhisattva) said, 'World Honored One, when you are teaching sentient beings, how do you speak the Dharma?'
The Buddha said, 'Manjusri! I do not speak the Dharma by destroying the arising of form (rupa, material phenomena), nor by destroying the non-arising of form. Likewise, I do not speak the Dharma by destroying the non-arising of feeling (vedana, sensation), perception (samjna, cognition), volition (samskara, mental formations), and consciousness (vijnana, awareness). Manjusri! I do not speak the Dharma by destroying desire (raga), hatred (dvesa), and delusion (moha). Manjusri! For those who are to be taught, I should let them know the inconceivable Dharma, and I speak the Dharma for this reason; because of this, I have attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Manjusri! I have not destroyed any dharmas, and have already attained unsurpassed Bodhi, nor is there any arising, and I have attained unsurpassed Bodhi. Manjusri! What is called Buddha is the Dharmadhatu (dharmadhatu, the realm of all phenomena), and the powers (bala, the ten powers of a Buddha) and fearlessness (vaisaradya, the four fearlessnesses of a Buddha) within the Dharmadhatu are also the Dharmadhatu. Manjusri! I do not see any divisions in the Dharmadhatu. Within the Dharmadhatu, I do not see this as the Dharma of ordinary beings, this as the Dharma of Arhats (arhat, a perfected being), this as the Dharma of Pratyekabuddhas (pratyekabuddha, a solitary enlightened one), and this as the Dharma of all Buddhas. The Dharmadhatu has no superior or inferior, nor is there destruction or confusion. Manjusri! For example, the Ganges (Ganga), the Yamuna (Yamuna), and the Karavati rivers, when these great rivers enter the ocean, their waters cannot be distinguished. Likewise, Manjusri! These various dharmas with different names, when they enter the Dharmadhatu, have no difference in names. Manjusri! Just as various piles of grains cannot be distinguished, in the Dharmadhatu there are no different names, this and that, defiled and pure, ordinary beings, sages, and the dharmas of all Buddhas, such names cannot be shown. Such is the Dharmadhatu as I have now spoken, such a Dharmadhatu has no contradiction, and should be believed in this way. Why is that?' English version:
'Because of suffering, I speak the Dharma. Why is that? Because these dharmas are by nature without arising or ceasing. World Honored One! If one can extinguish the actual, one can extinguish the boundary arising from the view of self. World Honored One! For the newly practicing good men and good women, I would speak in this way, not clinging to the Buddha Dharma, nor clinging to the Dharma of ordinary beings, neither raising up nor abandoning any dharmas. World Honored One! For the men and women who have just generated the aspiration, I should speak in this way.'
Manjusri (Manjusri, a Bodhisattva) said, 'World Honored One, when you are teaching sentient beings, how do you speak the Dharma?'
The Buddha said, 'Manjusri! I do not speak the Dharma by destroying the arising of form (rupa, material phenomena), nor by destroying the non-arising of form. Likewise, I do not speak the Dharma by destroying the non-arising of feeling (vedana, sensation), perception (samjna, cognition), volition (samskara, mental formations), and consciousness (vijnana, awareness). Manjusri! I do not speak the Dharma by destroying desire (raga), hatred (dvesa), and delusion (moha). Manjusri! For those who are to be taught, I should let them know the inconceivable Dharma, and I speak the Dharma for this reason; because of this, I have attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Manjusri! I have not destroyed any dharmas, and have already attained unsurpassed Bodhi, nor is there any arising, and I have attained unsurpassed Bodhi. Manjusri! What is called Buddha is the Dharmadhatu (dharmadhatu, the realm of all phenomena), and the powers (bala, the ten powers of a Buddha) and fearlessness (vaisaradya, the four fearlessnesses of a Buddha) within the Dharmadhatu are also the Dharmadhatu. Manjusri! I do not see any divisions in the Dharmadhatu. Within the Dharmadhatu, I do not see this as the Dharma of ordinary beings, this as the Dharma of Arhats (arhat, a perfected being), this as the Dharma of Pratyekabuddhas (pratyekabuddha, a solitary enlightened one), and this as the Dharma of all Buddhas. The Dharmadhatu has no superior or inferior, nor is there destruction or confusion. Manjusri! For example, the Ganges (Ganga), the Yamuna (Yamuna), and the Karavati rivers, when these great rivers enter the ocean, their waters cannot be distinguished. Likewise, Manjusri! These various dharmas with different names, when they enter the Dharmadhatu, have no difference in names. Manjusri! Just as various piles of grains cannot be distinguished, in the Dharmadhatu there are no different names, this and that, defiled and pure, ordinary beings, sages, and the dharmas of all Buddhas, such names cannot be shown. Such is the Dharmadhatu as I have now spoken, such a Dharmadhatu has no contradiction, and should be believed in this way. Why is that?'
文殊師利！其逆順界、法界無二相故，無來無去，不可見故，無其起處。」
佛說如是法已，文殊師利復白佛言：「世尊！我亦不見法界向惡道，亦不見向人天道，亦不向涅槃。」
佛復告文殊師利：「若有人來問汝：『云何現在有於六道？』如是問者，汝云何答？」
文殊師利言：「世尊！如是問者，我當解說。世尊！譬如有人睡眠作夢，或見地獄道，或見畜生道，或見閻摩羅人，或見阿修羅身，或見天處，或見人等。世尊！彼人所見夢事，諸道各各別異。又人問者，隨意而說，然實無彼諸眾生等。如是世尊！我雖說諸道各別，然其法界實無差別。世尊！如彼問者，我當爲其如實解說，彼此無故。世尊！若行聲聞乘取涅槃者，不可為說實義。世尊！彼等即今現在，亦不可為其分別，但說名字。何以故？取法界邊際故。世尊！譬如大海有七種寶，若珂玉、珊瑚、金、銀、生色等，可以相別，此是其寶。於法界中，不可知其別異之相。何以故？世尊！法界不生、不滅，其法界無染、無凈，其法界無濁、無亂，其法界中無可滅者，亦無生者。」
爾時世尊知而故問文殊師利言：「汝知法界耶？」
「如是世尊！我知法界即是我界。」
佛復問文殊師利：「汝知世間耶？」
文
【現代漢語翻譯】 現代漢語譯本：文殊師利！因為逆行和順行的界限、法界沒有兩種不同的相狀，所以沒有來也沒有去，因為不可見，所以沒有起始之處。 佛陀說完這些法后，文殊師利又對佛說：『世尊！我也看不見法界朝向惡道，也看不見朝向人天道，也看不見朝向涅槃。』 佛陀又告訴文殊師利：『如果有人來問你：『為什麼現在有六道？』如果這樣問，你該如何回答？』 文殊師利說：『世尊！如果有人這樣問，我應當這樣解釋。世尊！譬如有人在睡眠中做夢，或者看見地獄道，或者看見畜生道，或者看見閻摩羅（Yamaraja，掌管地獄的鬼王）的人，或者看見阿修羅（Asura，一種好戰的神）的身形，或者看見天界，或者看見人類等等。世尊！那個人所見的夢境，各個道都各不相同。如果有人問，就隨他所見而說，但實際上並沒有那些眾生等等。就像這樣，世尊！我雖然說各個道有所不同，但法界實際上沒有差別。世尊！如果有人這樣問，我應當為他如實解釋，因為彼此都是虛無的。世尊！如果修行聲聞乘（Śrāvakayāna，小乘佛教）追求涅槃的人，不能為他們說真實的意義。世尊！他們即使現在存在，也不能為他們分別解釋，只能說出名字。為什麼呢？因為他們執著於法界的邊際。世尊！譬如大海有七種寶物，如珂玉、珊瑚、金、銀、生色等，可以區分，這是寶物。在法界中，無法知道它們不同的相狀。為什麼呢？世尊！法界不生不滅，法界無染無凈，法界無濁無亂，法界中沒有可以滅的，也沒有可以生的。』 這時，世尊明知故問文殊師利：『你知道法界嗎？』 『是的，世尊！我知道法界就是我的界。』 佛陀又問文殊師利：『你知道世間嗎？』 文殊師利回答說：『是的，世尊！我知道世間就是我的界。』
【English Translation】 English version: Mañjuśrī! Because the realms of going against and going along, the dharmadhātu (法界, the realm of reality) have no two different aspects, therefore there is no coming and no going, because it is invisible, therefore there is no place of origin. After the Buddha spoke these dharmas, Mañjuśrī again said to the Buddha: 『World Honored One! I also do not see the dharmadhātu heading towards the evil paths, nor do I see it heading towards the paths of humans and gods, nor do I see it heading towards nirvāṇa.』 The Buddha again told Mañjuśrī: 『If someone comes and asks you: 『Why are there now six paths?』 If they ask like this, how should you answer?』 Mañjuśrī said: 『World Honored One! If someone asks like this, I should explain it this way. World Honored One! For example, someone is sleeping and dreaming, and they see the hell path, or they see the animal path, or they see the people of Yamarāja (閻摩羅, the king of hell), or they see the form of an Asura (阿修羅, a type of warring deity), or they see the heavens, or they see humans, and so on. World Honored One! The dream events that person sees, each path is different. If someone asks, then speak according to what they see, but in reality there are no such beings and so on. Just like this, World Honored One! Although I say that each path is different, the dharmadhātu actually has no difference. World Honored One! If someone asks like this, I should explain it to them truthfully, because both are empty. World Honored One! If those who practice the Śrāvakayāna (聲聞乘, the vehicle of the hearers) seek nirvāṇa, the true meaning cannot be spoken to them. World Honored One! Even if they exist now, it is not possible to explain it separately to them, but only to speak their names. Why is that? Because they are attached to the boundaries of the dharmadhātu. World Honored One! For example, the great ocean has seven kinds of treasures, such as conch, jade, coral, gold, silver, and colored gems, which can be distinguished, these are treasures. Within the dharmadhātu, it is impossible to know their different aspects. Why is that? World Honored One! The dharmadhātu does not arise and does not cease, the dharmadhātu is without defilement and without purity, the dharmadhātu is without turbidity and without chaos, within the dharmadhātu there is nothing that can be extinguished, and nothing that can arise.』 At this time, the World Honored One, knowing but still asking, said to Mañjuśrī: 『Do you know the dharmadhātu?』 『Yes, World Honored One! I know that the dharmadhātu is my realm.』 The Buddha again asked Mañjuśrī: 『Do you know the world?』 Mañjuśrī replied: 『Yes, World Honored One! I know that the world is my realm.』
殊師利言：「世尊！如幻化人所作處，是世間處。世尊！世間者但有名字，無實物可見，說名世間行。世尊！然我不離法界見於世間。何以故？無世間故。如世尊問言：世間何處行者？所謂色性不生、不滅，彼行亦不生、不滅，如是受想行識，此識性不生、不滅，如是行亦無生、無滅。世尊！如是一相所謂無相。」
佛復問言：「文殊師利！汝豈不作是念？若現在如來、阿羅訶、三藐三佛陀，當滅度耶？」
文殊師利答言：「世尊！豈可法界有已修集未修集也？法界既無修集，云何得有滅不現耶？」
佛言：「文殊師利！于汝意云何？過去諸佛，如恒伽沙等已滅度，汝豈不信耶？」
文殊師利言：「世尊！我信諸如來皆已涅槃，見彼出處故。」
佛言：「文殊師利！于汝意云何？欲使諸凡夫死已更生也？」
文殊師利言：「世尊！我尚不見有凡夫，何有更生耶？」
佛問文殊師利言：「汝于佛前樂聽法也？」
文殊師利言：「世尊！我亦不見樂不樂相。」
佛言：「文殊師利！汝豈不樂法界耶？」
文殊師利答言：「世尊！我不見有一法非法界者，更何所樂？」
佛言：「文殊師利！若慢者聞汝說，生大恐怖。」
文殊師利言：「世尊！
【現代漢語翻譯】 現代漢語譯本 文殊師利（Manjusri，菩薩名）說：『世尊！如同幻化的人所處的地方，就是世間（loka，指有情眾生所居住的世界）的處所。世尊！世間只是一個名稱，沒有實際的物體可見，這被稱為世間的執行。世尊！然而我並不脫離法界（dharmadhatu，一切法的本性）來看待世間。為什麼呢？因為沒有真正的世間存在。正如世尊您問的：世間在何處執行？所謂色（rupa，物質現象）的本性是不生不滅的，它的執行也是不生不滅的，受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是如此，這識的本性是不生不滅的，因此它的執行也是無生無滅的。世尊！這就是所謂的『一相』，也就是『無相』。』 佛陀又問：『文殊師利！你難道沒有想過，如果現在如來（tathagata，佛的稱號）、阿羅訶（arhat，已斷煩惱的聖者）、三藐三佛陀（samyaksambuddha，正等覺者）會入滅嗎？』 文殊師利回答說：『世尊！難道法界還有已修集和未修集之分嗎？法界既然沒有修集，怎麼會有滅和不現呢？』 佛陀說：『文殊師利！你認為如何？過去諸佛，如恒河沙數般已經入滅，你難道不相信嗎？』 文殊師利說：『世尊！我相信諸如來都已涅槃（nirvana，解脫），因為我看到了他們出離之處。』 佛陀說：『文殊師利！你認為如何？你希望讓凡夫（prthagjana，指未開悟的普通人）死後再次轉生嗎？』 文殊師利說：『世尊！我甚至沒有看到有凡夫存在，又怎麼會有再次轉生呢？』 佛陀問文殊師利：『你在佛前喜歡聽法嗎？』 文殊師利說：『世尊！我也看不到喜歡或不喜歡這種相。』 佛陀說：『文殊師利！你難道不喜歡法界嗎？』 文殊師利回答說：『世尊！我沒有看到有一法不是法界的，又有什麼可喜歡的呢？』 佛陀說：『文殊師利！如果傲慢的人聽到你所說的，會感到非常恐懼。』 文殊師利說：『世尊！』
【English Translation】 English version Manjusri (a Bodhisattva) said: 'World Honored One! The place where an illusory person acts is the place of the world (loka, the world inhabited by sentient beings). World Honored One! The world is just a name, there is no real object to be seen, and this is called the functioning of the world. World Honored One! However, I do not view the world apart from the dharmadhatu (the nature of all dharmas). Why? Because there is no real world. As the World Honored One asked: Where does the world function? The nature of form (rupa, material phenomena) is neither born nor does it cease, and its functioning is also neither born nor does it cease. The same is true for feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana). The nature of this consciousness is neither born nor does it cease, and thus its functioning is also without birth or cessation. World Honored One! This is what is called the 'one mark,' which is 'no mark.' The Buddha then asked: 'Manjusri! Do you not think that the present Tathagatas (Buddha's title), Arhats (saints who have eliminated afflictions), and Samyaksambuddhas (fully enlightened ones) will pass into extinction?' Manjusri replied: 'World Honored One! Can the dharmadhatu be divided into what has been cultivated and what has not been cultivated? Since the dharmadhatu has no cultivation, how can there be extinction or non-appearance?' The Buddha said: 'Manjusri! What do you think? The past Buddhas, as numerous as the sands of the Ganges, have already passed into extinction, do you not believe this?' Manjusri said: 'World Honored One! I believe that all Tathagatas have attained Nirvana (liberation), because I have seen their place of departure.' The Buddha said: 'Manjusri! What do you think? Do you wish to have ordinary beings (prthagjana, unenlightened people) be reborn after death?' Manjusri said: 'World Honored One! I do not even see that there are ordinary beings, so how can there be rebirth?' The Buddha asked Manjusri: 'Do you enjoy listening to the Dharma in the presence of the Buddha?' Manjusri said: 'World Honored One! I also do not see the mark of enjoyment or non-enjoyment.' The Buddha said: 'Manjusri! Do you not enjoy the dharmadhatu?' Manjusri replied: 'World Honored One! I do not see any dharma that is not the dharmadhatu, so what is there to enjoy?' The Buddha said: 'Manjusri! If arrogant people hear what you say, they will be greatly terrified.' Manjusri said: 'World Honored One!'
若慢者生怖，實際亦生恐怖，其實際不恐怖故，即一切諸法皆無恐怖，以無修作故，此是金剛句。」
佛言：「文殊師利！何故名此為金剛句？」
文殊師利言：「世尊！諸法性不壞，是故名金剛句。世尊！如來不思議句，是諸法不思議，是金剛句。」
佛言：「文殊師利！何故複名此為金剛句？」
文殊師利言：「世尊！諸法無思故，是金剛句。世尊！諸法是菩提，是金剛句。」
佛言：「文殊師利！何故複名此為金剛句？」
文殊師利言：「世尊！一切法無所有，但有名字言說，諸法無此、無彼，皆無所有，此彼無所有者，即是如；若是如者、則是真實；若是實者，彼則是菩提；是故得名為金剛句。」
文殊師利言：「世尊！一切諸法是如來境界，是金剛句。」
佛言：「文殊師利！何故名此為金剛句？」
文殊師利言：「世尊！諸法自性本來寂靜故，是金剛句。」
佛告文殊師利：「汝可喚阿難陀比丘來，令受持此法本句。」
文殊師利言：「世尊！我于中不見有一法可說、可聽。世尊！我實不見一字有其說處，何有多句而可持乎？」
佛言：「善哉，善哉！文殊師利！汝善說此語。文殊師利！我見東方無量阿僧祇世界中，諸如來
【現代漢語翻譯】 現代漢語譯本：如果執著于慢心，就會產生恐懼，實際上也會產生恐懼。但因為其本質並非恐懼，所以一切諸法都沒有恐懼，因為沒有造作的緣故，這就是金剛句。 佛陀說：『文殊師利（Manjusri，菩薩名）！為什麼稱此為金剛句？』 文殊師利說：『世尊（Bhagavan，佛的尊稱）！諸法的本性不壞，所以稱為金剛句。世尊！如來（Tathagata，佛的稱號）不可思議的語句，就是諸法不可思議，這就是金剛句。』 佛陀說：『文殊師利！為什麼又稱此為金剛句？』 文殊師利說：『世尊！諸法沒有思慮，所以是金剛句。世尊！諸法就是菩提（Bodhi，覺悟），這就是金剛句。』 佛陀說：『文殊師利！為什麼又稱此為金剛句？』 文殊師利說：『世尊！一切法都沒有實體，只有名字和言說，諸法沒有此、沒有彼，都是空無所有。此彼都沒有實體，那就是如（Tathata，真如）；如果是如，那就是真實；如果是真實，那就是菩提；所以稱為金剛句。』 文殊師利說：『世尊！一切諸法都是如來的境界，這就是金剛句。』 佛陀說：『文殊師利！為什麼稱此為金剛句？』 文殊師利說：『世尊！諸法的自性本來就是寂靜的，所以是金剛句。』 佛陀告訴文殊師利：『你可以叫阿難陀（Ananda，佛陀的十大弟子之一）比丘來，讓他受持這個法本句。』 文殊師利說：『世尊！我在這裡沒有看到有一法可以宣說、可以聽聞。世尊！我實在沒有看到一個字有可以宣說之處，哪裡還有多句可以受持呢？』 佛陀說：『好啊，好啊！文殊師利！你善於說此語。文殊師利！我看到東方無量阿僧祇（Asamkhya，極大的數字單位）世界中，諸如來
【English Translation】 English version: If one is attached to arrogance, fear arises, and in reality, fear also arises. But because its essence is not fear, all dharmas are without fear, because there is no fabrication. This is the Vajra sentence. The Buddha said, 'Manjusri! Why is this called the Vajra sentence?' Manjusri said, 'Bhagavan! The nature of dharmas is indestructible, therefore it is called the Vajra sentence. Bhagavan! The Tathagata's inconceivable words are the inconceivability of all dharmas, this is the Vajra sentence.' The Buddha said, 'Manjusri! Why is this again called the Vajra sentence?' Manjusri said, 'Bhagavan! Dharmas are without thought, therefore it is the Vajra sentence. Bhagavan! Dharmas are Bodhi, this is the Vajra sentence.' The Buddha said, 'Manjusri! Why is this again called the Vajra sentence?' Manjusri said, 'Bhagavan! All dharmas have no substance, only names and words. Dharmas have neither this nor that, all are empty and without substance. The absence of substance in this and that is Suchness; if it is Suchness, then it is truth; if it is truth, then it is Bodhi; therefore it is called the Vajra sentence.' Manjusri said, 'Bhagavan! All dharmas are the realm of the Tathagata, this is the Vajra sentence.' The Buddha said, 'Manjusri! Why is this called the Vajra sentence?' Manjusri said, 'Bhagavan! The self-nature of dharmas is originally tranquil, therefore it is the Vajra sentence.' The Buddha told Manjusri, 'You may call Ananda Bhikkhu to come, and let him uphold this Dharma sentence.' Manjusri said, 'Bhagavan! I do not see a single dharma here that can be spoken or heard. Bhagavan! I truly do not see a single word that has a place to be spoken, how much more so many sentences that can be upheld?' The Buddha said, 'Excellent, excellent! Manjusri! You have spoken these words well. Manjusri! I see in the immeasurable Asamkhya worlds of the East, all the Tathagatas'
、阿羅呵、三藐三佛陀，亦說此法本。」
爾時，長老舍利弗從自住處出，往詣文殊師利童子住處，到已不見文殊師利，即詣佛所。到已，在佛別門外邊而住。
爾時，世尊告文殊師利童子言：「文殊師利！是舍利弗比丘今在門外，為欲聽法，汝令使入。」
文殊師利言：「世尊！若彼舍利弗際、若法界際，世尊！此二際豈有在內在外若中間二耶？」
佛言：「不也。」
文殊師利言：「世尊！言實際者，亦非實際，如是際非際，無內無外，不來不去。世尊！長老舍利弗際，即是實際，舍利弗界，即是法界。世尊！然此法界，無出無入，不來不去，其長老舍利弗，從何處來，當入何所？」
佛言：「文殊師利！若我在內，共諸聲聞語論，汝在於外而不聽入，汝意豈不生苦惱想耶？」
文殊師利言：「不也。世尊！何以故？世尊！凡所說法不離法界，如來說法即是法界，法界即是如來。說、法界如。法界、言說界，無二別、無所有，名者、說者，此等皆不離法界。世尊！以是義故，我不苦惱。世尊！若我恒河沙劫等不來至世尊說法所，我時不生愛樂，亦無憂惱。何以故？若有二者即生憂惱，法界無二故無惱耶。」
爾時，世尊告長老舍利弗言：「舍利弗！汝來入聽文
【現代漢語翻譯】 現代漢語譯本：『阿羅呵』（應供），『三藐三佛陀』（正等覺者），也宣說了這個法本。」 當時，長老舍利弗從自己居住的地方出來，前往文殊師利童子居住的地方，到了之後沒有見到文殊師利，就前往佛陀所在之處。到達后，在佛陀的門外邊站立。 當時，世尊告訴文殊師利童子說：『文殊師利！這位舍利弗比丘現在在門外，想要聽法，你讓他進來。』 文殊師利說：『世尊！如果舍利弗的邊際、和法界的邊際，世尊！這兩個邊際難道有在內、在外或者中間的分別嗎？』 佛陀說：『沒有。』 文殊師利說：『世尊！所說的實際，也並非實際，這樣的邊際非邊際，無內無外，不來不去。世尊！長老舍利弗的邊際，就是實際，舍利弗的界限，就是法界。世尊！然而這個法界，無出無入，不來不去，那麼長老舍利弗，從哪裡來，又要進入哪裡呢？』 佛陀說：『文殊師利！如果我在裡面，和各位聲聞弟子談論，你在外面而不能進來聽，你的心裡難道不會產生苦惱的想法嗎？』 文殊師利說：『不會的。世尊！為什麼呢？世尊！凡是所說的法都不離法界，如來說法就是法界，法界就是如來。說、法界如一。法界、言說界，沒有二者分別，沒有所有，名稱、說者，這些都不離法界。世尊！因為這個道理，我不會苦惱。世尊！如果我恒河沙劫那麼久不來到世尊說法的地方，我那時也不會產生愛樂，也沒有憂愁煩惱。為什麼呢？如果有二者就會產生憂愁煩惱，法界沒有二元對立所以沒有煩惱。』 當時，世尊告訴長老舍利弗說：『舍利弗！你進來聽法吧。』
【English Translation】 English version: 『Arhat』 (Worthy One), 『Samyaksambuddha』 (Perfectly Enlightened One), also expounded this Dharma text.」 At that time, the elder Shariputra, having left his own dwelling place, went to the dwelling place of Manjushri, the youth. Having arrived and not seeing Manjushri, he then went to where the Buddha was. Having arrived, he stood outside the Buddha's door. At that time, the World Honored One said to Manjushri, the youth: 『Manjushri! This Bhikshu Shariputra is now outside the door, desiring to hear the Dharma. You should let him enter.』 Manjushri said: 『World Honored One! If the boundary of Shariputra and the boundary of the Dharma realm, World Honored One! Do these two boundaries have an inside, an outside, or a middle?』 The Buddha said: 『No.』 Manjushri said: 『World Honored One! What is called the actual boundary is also not an actual boundary. Such a boundary is neither a boundary nor not a boundary, without inside or outside, neither coming nor going. World Honored One! The boundary of the elder Shariputra is the actual boundary, and the realm of Shariputra is the Dharma realm. World Honored One! However, this Dharma realm has no coming or going, neither coming nor going. From where does the elder Shariputra come, and where will he enter?』 The Buddha said: 『Manjushri! If I am inside, discussing with all the Shravakas, and you are outside and cannot enter to listen, would you not have thoughts of suffering and distress?』 Manjushri said: 『No, World Honored One! Why is that? World Honored One! All that is spoken does not depart from the Dharma realm. The Tathagata's speaking of the Dharma is the Dharma realm, and the Dharma realm is the Tathagata. Speaking, the Dharma realm is thus. The Dharma realm and the realm of speech are not two, without any separate existence. Names and speakers, all these do not depart from the Dharma realm. World Honored One! Because of this meaning, I do not suffer. World Honored One! If I do not come to the place where the World Honored One expounds the Dharma for as many kalpas as the sands of the Ganges River, I would not then have attachment or joy, nor would I have sorrow or distress. Why is that? If there are two, then sorrow and distress arise, but because the Dharma realm is not dual, there is no distress.』 At that time, the World Honored One said to the elder Shariputra: 『Shariputra! Come in and listen to the Dharma.』
殊師利辯才耶？」
舍利弗言：「唯然。世尊！我甚樂聞，今在室外，欲聽世尊及文殊師利童子所說。」
爾時，文殊師利白佛言：「世尊！令長老舍利弗得入聽法。」
爾時，世尊告長老舍利弗言：「舍利弗！汝來前入。」
舍利弗言：「善哉！世尊！」即前入室頂禮佛足，退坐一面。
爾時，文殊師利言：「長老舍利弗！汝見何義故而來此耶？」
舍利弗言：「文殊師利！我欲聽法故來此耳。此處應有最勝法義，以有文殊師利與世尊共處，各有論說必有妙美，當有甚深最勝法義。」
時文殊師利言：「如是，如是。舍利弗！我說甚深最勝法。」
舍利弗言：「文殊師利！此說法以何義為甚深最勝？」
文殊師利言：「舍利弗！此法難知，以無器故。凡所說，無所發起。此所說法不為發起故，凡夫亦不為發起，阿羅漢法亦不為發起，如來法起發此說法，以無所依無能依故，發此說法，是故說法平等平等，無有住處。畢竟寂靜，說諸法故，此無所住，故稱最勝。」
舍利弗言：「文殊師利！以何義故作如是說，阿羅漢漏盡非受此法器？」
文殊師利言：「長老舍利弗！阿羅漢者惟盡欲瞋癡等粗惑故，彼何能作器？舍利弗！以是義故我作如是言，
【現代漢語翻譯】 現代漢語譯本：『文殊師利（Manjushri，菩薩名，代表智慧）有辯才嗎？』 舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『是的，世尊！我非常樂意聽聞，現在在室外，想聽世尊和文殊師利童子所說的法。』 這時，文殊師利對佛說：『世尊！請讓長老舍利弗進來聽法。』 這時，世尊告訴長老舍利弗說：『舍利弗！你進來吧。』 舍利弗說：『好的，世尊！』就向前進入室內，頂禮佛足，退到一旁坐下。 這時，文殊師利說：『長老舍利弗！你因為什麼原因來到這裡呢？』 舍利弗說：『文殊師利！我因為想聽法才來這裡的。這裡應該有最殊勝的法義，因為有文殊師利和世尊在一起，各自的論說必定非常美妙，應當有甚深最殊勝的法義。』 這時，文殊師利說：『是的，是的。舍利弗！我所說的是甚深最殊勝的法。』 舍利弗說：『文殊師利！這種說法以什麼意義為甚深最殊勝呢？』 文殊師利說：『舍利弗！這種法難以理解，因為它沒有固定的接受者。凡是所說的，都沒有所發起。這種說法不是爲了發起而說，凡夫也不是爲了發起，阿羅漢（Arhat，已證得解脫的聖者）的法也不是爲了發起，如來（Tathagata，佛陀的稱號）的法發起這種說法，因為它無所依，也沒有能依，所以發起這種說法，因此說法是平等平等的，沒有固定的住處。畢竟寂靜，因為說諸法，這種無所住，所以稱為最殊勝。』 舍利弗說：『文殊師利！以什麼意義這樣說，阿羅漢漏盡（煩惱已盡）不是接受這種法的器皿呢？』 文殊師利說：『長老舍利弗！阿羅漢只是斷盡了貪嗔癡等粗重的迷惑，他們怎麼能作為接受這種法的器皿呢？舍利弗！因為這個原因，我才這樣說。』
【English Translation】 English version: 『Does Manjushri (a Bodhisattva representing wisdom) have eloquence?』 Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said, 『Yes, World Honored One! I am very eager to hear, and I am now outside the room, wanting to listen to what the World Honored One and the youth Manjushri are saying.』 At that time, Manjushri said to the Buddha, 『World Honored One! Please allow the elder Sariputra to come in and listen to the Dharma.』 At that time, the World Honored One said to the elder Sariputra, 『Sariputra! Come in.』 Sariputra said, 『Excellent, World Honored One!』 and immediately went forward into the room, bowed at the Buddha's feet, and sat down to one side. At that time, Manjushri said, 『Elder Sariputra! For what reason have you come here?』 Sariputra said, 『Manjushri! I have come here because I want to hear the Dharma. There should be the most excellent Dharma meaning here, because Manjushri and the World Honored One are together, and their discussions must be very wonderful, and there should be a profound and most excellent Dharma meaning.』 At that time, Manjushri said, 『So it is, so it is. Sariputra! What I speak is the profound and most excellent Dharma.』 Sariputra said, 『Manjushri! In what sense is this Dharma profound and most excellent?』 Manjushri said, 『Sariputra! This Dharma is difficult to understand because it has no fixed recipient. Whatever is spoken, nothing is initiated. This Dharma is not spoken for the sake of initiation, nor are ordinary people initiated, nor is the Dharma of Arhats (saints who have attained liberation) initiated. The Dharma of the Tathagata (an epithet of the Buddha) initiates this Dharma, because it has nothing to rely on and nothing to rely upon, therefore this Dharma is initiated. Thus, the Dharma is equal and equal, with no fixed abode. It is ultimately tranquil, because it speaks of all Dharmas, and this non-abiding is why it is called the most excellent.』 Sariputra said, 『Manjushri! In what sense do you say that an Arhat who has exhausted all outflows (of defilements) is not a vessel for receiving this Dharma?』 Manjushri said, 『Elder Sariputra! Arhats have only exhausted the gross delusions such as greed, anger, and ignorance. How can they be a vessel for receiving this Dharma? Sariputra! For this reason, I say this.』
阿羅漢漏盡非此法器。」
舍利弗言：「文殊師利！以斯義故，我今求汝，從一遊處至一遊處，從室至室，從窟至窟，我故求汝，為法樂處，辯才欲聽法故。文殊師利！我聽世尊及汝說法，無有厭足。」
時，文殊師利言：「大德舍利弗！汝不知足聽法耶？」
舍利弗言：「文殊師利！我不厭聽法。」
文殊師利言：「大德舍利弗！豈可法界取說法耶？」
舍利弗言：「不也！」
文殊師利言：「大德舍利弗！既無厭聽法，然法界共大德界，無二無別，其法界不取說法，若取則可知足，既不取是故不知足。」
舍利弗言：「文殊師利！除諸如來，何有聽法如是也？」
文殊師利言：「大德舍利弗！汝言涅槃法，是舍利弗耶？」
舍利弗言：「文殊師利！我有信。」
文殊師利言：「汝云何信？」
舍利弗言：「諸法本性成就故，我無涅槃。」
文殊師利又問：「舍利弗！汝信無死法耶？」
舍利弗言：「文殊師利！我有信。」
文殊師利言：「汝云何信？」
舍利弗言：「夫法界者，不死不生，我信如是。」
文殊師利又問：「大德舍利弗！汝信無智具足漏盡阿羅漢耶？」
舍利弗言：「我有信。」
【現代漢語翻譯】 現代漢語譯本 『阿羅漢（Arhat，已斷絕煩惱，達到涅槃的修行者）的漏盡（煩惱的徹底止息）並非通過這種法器（指某種特定的修行方法或工具）實現的。』
舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）說：『文殊師利（Mañjuśrī，象徵智慧的菩薩）！因為這個道理，我現在向你求教，從一個地方到另一個地方，從房間到房間，從洞穴到洞穴，我都在尋求你，爲了能找到可以享受佛法樂趣的地方，因為我渴望聆聽你的辯才和佛法。文殊師利！我聽世尊（佛陀）和您說法，永遠不會感到厭倦。』
這時，文殊師利說：『大德舍利弗！難道你聽法不知足嗎？』
舍利弗說：『文殊師利！我聽法不會感到厭倦。』
文殊師利說：『大德舍利弗！難道可以從法界（Dharmadhātu，一切法的本性或實相）中獲取說法嗎？』
舍利弗說：『不能！』
文殊師利說：『大德舍利弗！既然你聽法不會感到厭倦，那麼法界與大德（指舍利弗）的境界，無二無別，法界不執取說法，如果執取就會有知足的時候，既然不執取，所以不會知足。』
舍利弗說：『文殊師利！除了諸如來（Tathāgata，佛陀的稱號），還有誰聽法能像這樣呢？』
文殊師利說：『大德舍利弗！你說涅槃（Nirvana，解脫）之法，是舍利弗嗎？』
舍利弗說：『文殊師利！我對此有信心。』
文殊師利說：『你如何相信？』
舍利弗說：『因為諸法的本性是成就的，所以我沒有涅槃。』
文殊師利又問：『舍利弗！你相信沒有死亡的法嗎？』
舍利弗說：『文殊師利！我對此有信心。』
文殊師利說：『你如何相信？』
舍利弗說：『法界是不死不生的，我相信是這樣的。』
文殊師利又問：『大德舍利弗！你相信沒有智慧具足、漏盡的阿羅漢嗎？』
舍利弗說：『我對此有信心。』
【English Translation】 English version 'The exhaustion of outflows (the complete cessation of defilements) of an Arhat (a practitioner who has eradicated afflictions and attained Nirvana) is not achieved through this Dharma instrument (referring to a specific practice or tool).'
Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said, 'Mañjuśrī (a Bodhisattva symbolizing wisdom)! Because of this meaning, I now seek you, from one place to another, from room to room, from cave to cave, I am seeking you, in order to find a place where I can enjoy the joy of the Dharma, because I desire to listen to your eloquence and the Dharma. Mañjuśrī! I listen to the World Honored One (the Buddha) and you expounding the Dharma, and I never feel weary.'
At that time, Mañjuśrī said, 'Great virtuous Śāriputra! Do you not have enough of listening to the Dharma?'
Śāriputra said, 'Mañjuśrī! I do not weary of listening to the Dharma.'
Mañjuśrī said, 'Great virtuous Śāriputra! Can the Dharma be obtained from the Dharmadhātu (the nature or reality of all dharmas)?'
Śāriputra said, 'No!'
Mañjuśrī said, 'Great virtuous Śāriputra! Since you do not weary of listening to the Dharma, then the Dharmadhātu and the realm of the great virtuous one (referring to Śāriputra) are not two and not different. The Dharmadhātu does not grasp at the Dharma. If it grasps, there would be a time of satisfaction. Since it does not grasp, therefore there is no satisfaction.'
Śāriputra said, 'Mañjuśrī! Besides the Tathāgatas (a title of the Buddha), who else listens to the Dharma like this?'
Mañjuśrī said, 'Great virtuous Śāriputra! You speak of the Dharma of Nirvana (liberation), is that Śāriputra?'
Śāriputra said, 'Mañjuśrī! I have faith in this.'
Mañjuśrī said, 'How do you believe?'
Śāriputra said, 'Because the nature of all dharmas is accomplished, I have no Nirvana.'
Mañjuśrī then asked, 'Śāriputra! Do you believe in the Dharma of no death?'
Śāriputra said, 'Mañjuśrī! I have faith in this.'
Mañjuśrī said, 'How do you believe?'
Śāriputra said, 'The Dharmadhātu is neither born nor dies, I believe it is like this.'
Mañjuśrī then asked, 'Great virtuous Śāriputra! Do you believe in an Arhat who is without wisdom, complete with the exhaustion of outflows?'
Śāriputra said, 'I have faith in this.'
文殊師利言：「汝云何信？」
舍利弗言：「無智智平等故，具足漏盡阿羅漢。何以故？非但智離無智，無智亦離無智，盡法更無智，無分別故，離智是漏盡阿羅漢。」
文殊師利問大德舍利弗言：「汝信漏盡阿羅漢解脫法耶？」舍利弗言：「文殊師利！我實有信。」
文殊師利言：「汝云何信？」
舍利弗言：「彼諸法離諸法，然不取諸法，我如是信。」
文殊師利問大德舍利弗言：「汝信前世諸如來、阿羅呵、三藐三佛陀，滅度而不得涅槃耶？」
舍利弗言：「我信。」
文殊又問：「汝云何信？」
舍利弗言：「文殊師利！彼不思議界無生無沒者，我如是信。」
文殊師利問大德舍利弗言：「汝信諸佛是一佛耶？」
舍利弗言：「我信。」文殊師利言：「汝云何信？」
舍利弗言：「文殊師利！法界不可分別，我如是信。」
文殊師利問大德舍利弗：「汝信諸佛剎即是一佛剎耶？」
舍利弗言：「我有信。」
文殊師利又問：「汝云何信？」
舍利弗言：「文殊師利！是諸佛剎依如，無盡剎亦無盡，我如是信。」
文殊師利問舍利弗：「汝信諸法無可證、無可滅，無可思念、不可修作耶？」
【現代漢語翻譯】 現代漢語譯本 文殊師利菩薩問：『你如何相信？』 舍利弗回答說：『因為沒有智慧和智慧是平等的，所以具足了斷盡煩惱的阿羅漢果位。為什麼呢？不僅僅是智慧離開了沒有智慧，沒有智慧也離開了沒有智慧，斷盡煩惱的法中再也沒有智慧，因為沒有分別的緣故，離開了智慧才是斷盡煩惱的阿羅漢。』 文殊師利菩薩問大德舍利弗：『你相信斷盡煩惱的阿羅漢所解脫的法嗎？』舍利弗回答說：『文殊師利！我確實相信。』 文殊師利菩薩問：『你如何相信？』 舍利弗回答說：『那些法離開了所有的法，然而不執取任何法，我這樣相信。』 文殊師利菩薩問大德舍利弗：『你相信過去世的諸如來（Tathagata，佛的稱號之一）、阿羅呵（Arhat，斷盡煩惱的聖者）、三藐三佛陀（Samyaksambuddha，正等覺者），他們滅度后並沒有進入涅槃嗎？』 舍利弗回答說：『我信。』 文殊師利菩薩又問：『你如何相信？』 舍利弗回答說：『文殊師利！那個不可思議的境界是無生無滅的，我這樣相信。』 文殊師利菩薩問大德舍利弗：『你相信諸佛是一位佛嗎？』 舍利弗回答說：『我信。』文殊師利菩薩問：『你如何相信？』 舍利弗回答說：『文殊師利！法界是不可分別的，我這樣相信。』 文殊師利菩薩問大德舍利弗：『你相信諸佛的剎土（Buddha-ksetra，佛所教化的世界）就是一個佛剎嗎？』 舍利弗回答說：『我信。』 文殊師利菩薩又問：『你如何相信？』 舍利弗回答說：『文殊師利！這些佛剎是依如（Tathata，真如）而存在的，無盡的剎土也是無盡的，我這樣相信。』 文殊師利菩薩問舍利弗：『你相信諸法是無可證得、無可滅除、無可思念、不可修作的嗎？』
【English Translation】 English version Manjushri (Bodhisattva of Wisdom) said: 'How do you believe?' Shariputra (Buddha's disciple known for wisdom) replied: 'Because there is no difference between wisdom and non-wisdom, one attains the state of Arhat (one who has attained Nirvana) who has exhausted all outflows. Why is that? It is not only that wisdom is separate from non-wisdom, but also that non-wisdom is separate from non-wisdom. In the Dharma (teachings) of exhausting outflows, there is no more wisdom, because there is no discrimination. Being free from wisdom is the Arhat who has exhausted all outflows.' Manjushri asked the venerable Shariputra: 'Do you believe in the Dharma of liberation of an Arhat who has exhausted all outflows?' Shariputra replied: 'Manjushri! I truly believe.' Manjushri said: 'How do you believe?' Shariputra replied: 'Those dharmas (phenomena) are separate from all dharmas, yet they do not grasp any dharmas. I believe in this way.' Manjushri asked the venerable Shariputra: 'Do you believe that the past Tathagatas (Buddhas), Arhats, and Samyaksambuddhas (fully enlightened Buddhas), after their Parinirvana (passing away), did not enter Nirvana?' Shariputra replied: 'I believe.' Manjushri asked again: 'How do you believe?' Shariputra replied: 'Manjushri! That inconceivable realm is without birth and without cessation. I believe in this way.' Manjushri asked the venerable Shariputra: 'Do you believe that all Buddhas are one Buddha?' Shariputra replied: 'I believe.' Manjushri said: 'How do you believe?' Shariputra replied: 'Manjushri! The Dharmadhatu (realm of Dharma) is indivisible. I believe in this way.' Manjushri asked the venerable Shariputra: 'Do you believe that all Buddha-ksetras (Buddha-fields) are one Buddha-ksetra?' Shariputra replied: 'I believe.' Manjushri asked again: 'How do you believe?' Shariputra replied: 'Manjushri! These Buddha-ksetras exist according to Tathata (suchness), and the endless ksetras are also endless. I believe in this way.' Manjushri asked Shariputra: 'Do you believe that all dharmas are un-attainable, un-extinguishable, un-thinkable, and un-practicable?'
舍利弗言：「文殊師利！我有信。」
文殊師利言：「汝云何信？」
舍利弗言：「文殊師利！自體不自知自體，本性不捨本性，自體亦不證，亦無思念，不相違背，不生不滅，不取不捨，善住彼際，我如是信。」
文殊師利問言：「舍利弗！汝信有為界，於法界中無有法生，亦無有滅，亦無積聚耶？」
舍利弗言：「我有信。」
文殊又問：「汝云何信？」舍利弗言：「文殊師利！彼諸法性、不可得知若生若滅、若積聚住者，我如是信。」
文殊師利言：「大德舍利弗！汝信有般若法界，于中亦有阿羅漢名字耶？」
舍利弗言：「我有信。」
文殊師利言：「汝云何信？」
舍利弗言：「文殊師利！厭行般若法界，是阿羅漢界。然法界體離非欲瞋癡體，其阿羅漢豈能離法界也？我如是信。」
文殊師利言：「大德舍利弗！汝信諸法皆是佛境界忍耶？」
舍利弗言：「我實有信。」
文殊師利問言：「汝云何信？」
舍利弗言：「文殊師利！世尊本性覺、自性離故，我如是信。」
爾時文殊師利言：「善哉，善哉！大德舍利弗！如汝所有境界，為我解釋，我如是問，汝如是答，是故我知有爾許行也。」
爾時，世尊告
【現代漢語翻譯】 現代漢語譯本 舍利弗說：『文殊師利（Manjusri，菩薩名）！我確信。』 文殊師利說：『你如何確信？』 舍利弗說：『文殊師利！自體（svabhava，自性）不能自己認知自己，本性（prakrti，自然本性）不捨棄本性，自體也不需要被證明，也沒有思念，不相互違背，不生不滅，不取不捨，安住于那個境界，我如此確信。』 文殊師利問：『舍利弗！你相信有為界（samskrta-dhatu，有生滅變化的界），在法界（dharma-dhatu，一切法的本體）中沒有法產生，也沒有法滅亡，也沒有積聚嗎？』 舍利弗說：『我確信。』 文殊又問：『你如何確信？』舍利弗說：『文殊師利！那些諸法的本性，無法得知它們是生還是滅，還是積聚存在，我如此確信。』 文殊師利說：『大德舍利弗！你相信有般若（prajna，智慧）法界，其中也有阿羅漢（arhat，斷盡煩惱的聖者）的名字嗎？』 舍利弗說：『我確信。』 文殊師利說：『你如何確信？』 舍利弗說：『文殊師利！厭離行（viraga-carita，離欲的修行）的般若法界，就是阿羅漢的境界。然而法界的本體是遠離貪慾、嗔恨、愚癡的，那麼阿羅漢又怎麼能離開法界呢？我如此確信。』 文殊師利說：『大德舍利弗！你相信一切諸法都是佛的境界忍（buddha-visaya-ksanti，佛的境界的安忍）嗎？』 舍利弗說：『我確實相信。』 文殊師利問：『你如何確信？』 舍利弗說：『文殊師利！世尊（bhagavat，佛的尊稱）的本性是覺悟的，自性是遠離的，我如此確信。』 這時，文殊師利說：『好啊，好啊！大德舍利弗！你所擁有的境界，為我解釋，我這樣問，你這樣回答，因此我知道你有這樣的修行。』 這時，世尊告訴
【English Translation】 English version Sariputra said, 'Manjusri (a Bodhisattva)! I have faith.' Manjusri said, 'How do you have faith?' Sariputra said, 'Manjusri! The self-nature (svabhava) does not know itself, the original nature (prakrti) does not abandon its original nature, the self-nature also does not need to be proven, nor does it have thoughts, it does not contradict, it does not arise or cease, it does not grasp or abandon, it dwells well in that realm, I have faith in this way.' Manjusri asked, 'Sariputra! Do you believe that in the realm of conditioned phenomena (samskrta-dhatu), within the realm of dharma (dharma-dhatu), no dharma arises, nor does any dharma cease, nor is there any accumulation?' Sariputra said, 'I have faith.' Manjusri asked again, 'How do you have faith?' Sariputra said, 'Manjusri! The nature of those dharmas, it is impossible to know whether they arise or cease, or whether they accumulate and abide, I have faith in this way.' Manjusri said, 'Great virtuous Sariputra! Do you believe that there is a realm of prajna (wisdom), and that there is also the name of an arhat (a saint who has extinguished all afflictions) within it?' Sariputra said, 'I have faith.' Manjusri said, 'How do you have faith?' Sariputra said, 'Manjusri! The realm of prajna that is the practice of detachment (viraga-carita) is the realm of an arhat. However, the essence of the dharma realm is free from desire, hatred, and delusion, so how can an arhat be separate from the dharma realm? I have faith in this way.' Manjusri said, 'Great virtuous Sariputra! Do you believe that all dharmas are the forbearance of the Buddha's realm (buddha-visaya-ksanti)?' Sariputra said, 'I truly have faith.' Manjusri asked, 'How do you have faith?' Sariputra said, 'Manjusri! The nature of the World Honored One (bhagavat) is awakened, and its self-nature is detached, I have faith in this way.' At that time, Manjusri said, 'Excellent, excellent! Great virtuous Sariputra! The realm that you possess, explain it to me, I ask in this way, you answer in this way, therefore I know that you have such practice.' At that time, the World Honored One told
長老舍利弗言：「舍利弗！若有善男子、善女人受持此法本句，若為他解釋、若讀若誦，然彼人等速得辯才。」
舍利弗言：「如是婆伽婆！如是修伽陀！大德世尊所說。世尊！然彼眾生，於前世時已曾供養諸佛世尊，已為彼善男子、善女人安立於此法印，彼等眾生當得大覺。」
爾時，長老舍利弗白佛言：「世尊！此法本有何名字？我等云何奉持？」
佛告長老舍利弗言：「舍利弗！我此法本名『文殊師利童子所問佛為解說』，如是受持；亦名『入法界』，如是受持；亦名『實際』，如是受持。舍利弗！彼善男子、善女人等，恭敬當如勝寶，若受持此法本，若讀、若誦，若思惟，如行當得無生法忍；若為生他善根，若少讀誦已，而能為他多說法義，當得不斷辯才。」
佛說此經時，文殊師利童子及余菩薩摩訶薩，上坐舍利弗及余諸比丘，並諸天眾、犍闥婆、人、阿修羅等，聞佛所說，皆大歡喜。
入法界體性經
【現代漢語翻譯】 現代漢語譯本：長老舍利弗說：『舍利弗！如果有善男子、善女人受持這部法本的要義，或者為他人解釋，或者讀誦，那麼這些人將迅速獲得辯才。』 舍利弗說：『是的，婆伽婆（Bhagavan，世尊）！是的，修伽陀（Sugata，善逝）！大德世尊所說確實如此。世尊！那些眾生，在前世已經供養過諸佛世尊，並且為那些善男子、善女人確立了這部法印，他們將獲得大覺悟。』 當時，長老舍利弗對佛說：『世尊！這部法本叫什麼名字？我們應當如何奉持？』 佛告訴長老舍利弗說：『舍利弗！我這部法本名為『文殊師利童子所問佛為解說』，應當這樣受持；也名為『入法界』，應當這樣受持；也名為『實際』，應當這樣受持。舍利弗！那些善男子、善女人等，應當像對待珍寶一樣恭敬，如果受持這部法本，或者讀誦，或者思惟，如法修行，將獲得無生法忍；如果爲了增長他人的善根，即使只是少許讀誦，也能為他人宣說許多法義，將獲得無盡的辯才。』 佛說這部經時，文殊師利童子以及其他菩薩摩訶薩（Mahasattva，大菩薩），上座舍利弗以及其他比丘，還有諸天眾、犍闥婆（Gandharva，天樂神）、人、阿修羅（Asura，非天）等，聽聞佛所說，都非常歡喜。 《入法界體性經》
【English Translation】 English version: The elder Shariputra said, 'Shariputra! If there are good men or good women who uphold the essence of this Dharma text, whether explaining it to others, reading it, or reciting it, then those people will quickly attain eloquence.' Shariputra said, 'So it is, Bhagavan! So it is, Sugata! What the greatly virtuous World Honored One has said is true. World Honored One! Those beings, in their past lives, have already made offerings to all the World Honored Buddhas, and for those good men and good women, this Dharma seal has been established, and they will attain great enlightenment.' At that time, the elder Shariputra said to the Buddha, 'World Honored One! What is the name of this Dharma text? How should we uphold it?' The Buddha told the elder Shariputra, 'Shariputra! This Dharma text of mine is named 『The Buddha's Explanation of What Manjushri Kumara Asked,』 thus should it be upheld; it is also named 『Entering the Realm of Dharma,』 thus should it be upheld; it is also named 『Ultimate Reality,』 thus should it be upheld. Shariputra! Those good men and good women, etc., should revere it as if it were a precious treasure. If they uphold this Dharma text, whether reading it, reciting it, or contemplating it, and practice accordingly, they will attain the patience of non-origination; if for the sake of increasing the good roots of others, even if they have only read or recited a little, they can explain many Dharma meanings to others, and they will attain unceasing eloquence.' When the Buddha spoke this sutra, Manjushri Kumara and other Bodhisattva Mahasattvas, the senior Shariputra and other Bhikshus, as well as the heavenly beings, Gandharvas, humans, Asuras, etc., hearing what the Buddha had said, were all greatly delighted. The Sutra on Entering the Realm of Dharma's Essence