T15n0654_佛說入無分別法門經

大正藏第 15 冊 No. 0654 佛說入無分別法門經

No. 654

佛說入無分別法門經

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉　詔譯

如是我聞：

一時，佛與無數百千大眾俱。是諸大眾恭敬圍繞聽佛說法，其所演說，謂以大乘無分別法而為發起。

爾時，世尊普觀大會諸菩薩眾。即時會中有一菩薩名無分別光，從座而起，偏袒右肩，右膝著地，合掌向佛而白佛言：「唯愿世尊，演說入無分別法門，令諸菩薩聞是法已，如理修學。」

佛言：「善男子，汝等諦聽，我當宣說入無分別法門。」

時無分別光菩薩復白佛言：「善哉，世尊！愿樂欲聞。」時諸菩薩受教而聽。

佛言：「善男子！若諸菩薩得聞增上無分別法，住無分別心，即一切分別相離。此言無分別者，應先了知，從初自性有分別相。分別相者，謂取捨二法，即此取捨是自性分別相。由此即起有漏事相；以有漏相故，即有五取蘊。五取蘊者，謂色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。

「善男子！云何得離自性分別相？謂不現前別異作意，如是即離自性分別相。若異自性取相是有所行，此不能得無礙相應。是故應知，佈施無色、無分別相，持戒、

【現代漢語翻譯】現代漢語譯本《佛說入無分別法門經》

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯

如是我聞：

一時，佛與無數百千大眾在一起。這些大眾恭敬地圍繞著佛，聽佛說法，佛所演說的內容，是以大乘無分別法作為開端。

這時，世尊普遍觀察大會中的各位菩薩。當時在法會中有一位菩薩，名叫無分別光（name of a Bodhisattva, meaning 'light of non-discrimination'），從座位上站起來，袒露右肩，右膝跪地，合掌向佛，對佛說：『唯愿世尊，演說進入無分別法門的方法，讓各位菩薩聽聞此法后，能夠如理如法地修學。』

佛說：『善男子，你們仔細聽好，我將宣說進入無分別法門的方法。』

當時無分別光菩薩又對佛說：『太好了，世尊！我們非常樂意聽聞。』當時各位菩薩接受教誨，靜心聽講。

佛說：『善男子！如果各位菩薩能夠聽聞增上無分別法，安住于無分別心，就能遠離一切分別之相。這裡所說的無分別，應該首先了解，從最初的自性就存在分別之相。所謂的分別之相，是指取捨這兩種行為，這種取捨就是自性的分別之相。由於這種分別，就會產生有漏的事相；因為有了有漏之相，就會有五取蘊（five aggregates of clinging）：色取蘊（form aggregate of clinging）、受取蘊（feeling aggregate of clinging）、想取蘊（perception aggregate of clinging）、行取蘊（mental formations aggregate of clinging）、識取蘊（consciousness aggregate of clinging）。』

『善男子！要如何才能脫離自性的分別之相呢？就是不要在眼前特別地產生差別性的作意，這樣就能脫離自性的分別之相。如果與自性相異的取相是有所作為的，這樣就不能得到無礙的相應。所以應該知道，佈施是沒有色相、沒有分別之相的，持戒、

【English Translation】 English version The Sutra of Buddha's Discourse on Entering the Dharma Gate of Non-Discrimination

Translated under Imperial Order by Shi Hu, Great Master Who Transmits the Dharma, Minister of the Court with the Title of Chaofeng Daifu and Acting Vice President of the Court of Imperial Sacrifices, of the Western Heaven Translation Bureau

Thus have I heard:

At one time, the Buddha was with countless hundreds of thousands of people. These people respectfully surrounded the Buddha, listening to the Buddha expound the Dharma, which was initiated with the Mahayana Dharma of Non-Discrimination.

At that time, the World Honored One (世尊) universally observed the assembly of Bodhisattvas. Immediately, in the assembly, there was a Bodhisattva named Non-Discriminating Light (無分別光), who rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, said to the Buddha: 'May the World Honored One (世尊) please expound the Dharma gate of entering non-discrimination, so that all Bodhisattvas, having heard this Dharma, may cultivate and learn accordingly.'

The Buddha said: 'Good man, listen attentively, I shall expound the Dharma gate of entering non-discrimination.'

Then the Non-Discriminating Light Bodhisattva again said to the Buddha: 'Excellent, World Honored One (世尊)! We are eager to hear.' Then all the Bodhisattvas received the teaching and listened.

The Buddha said: 'Good man! If all Bodhisattvas can hear the supreme Dharma of non-discrimination and abide in the mind of non-discrimination, then they will be separated from all discriminating appearances. This so-called non-discrimination should first be understood as having discriminating appearances from the very beginning of inherent nature. The so-called discriminating appearances refer to the two actions of taking and rejecting; this taking and rejecting is the discriminating appearance of inherent nature. Because of this, conditioned phenomena arise; because of conditioned phenomena, there are the five aggregates of clinging (五取蘊): the form aggregate of clinging (色取蘊), the feeling aggregate of clinging (受取蘊), the perception aggregate of clinging (想取蘊), the mental formations aggregate of clinging (行取蘊), and the consciousness aggregate of clinging (識取蘊).'

'Good man! How can one be separated from the discriminating appearance of inherent nature? It is by not deliberately creating differences in one's mind, and in this way, one is separated from the discriminating appearance of inherent nature. If taking appearances that are different from inherent nature is something that is acted upon, then one cannot attain unobstructed correspondence. Therefore, it should be known that giving is without form and without discriminating appearances, and that upholding precepts,'

忍辱、精進、禪定、智慧無色無分別相。何以故？謂自性無色、功用無色、真實無色。若起別異作意，欲離分別相者，即後有無色、無分別相可離；如是即有所行，而不能得無礙相應。是故應知空、無色、無分別相。

「真如實際勝義諦法界無色、無分別相。何以故？謂自性無色、功用無色、真實無色，是故應于無色、無分別相，不異性觀、不作意離。若別異作意離者，即于無色、無分別相後有所得。如是乃為有所行，即不能得現前無礙相應。何以故？謂初地所得法，無色、無分別相；乃至十地所得法，亦無色、無分別相；得無生法忍，亦無色、無分別相；得授記別，亦無色、無分別相；得嚴凈佛土成熟有情，亦無色無分別相；乃至得一切相智，亦無色、無分別相。如是所說，謂以自性無色、功用無色、真實無色。

「若菩薩於是諸所得法，起異所得、分別相別、異作意者，即於一切無分別相，悉起別異作意，如是即與無分別理而不相應，彼不能入無分別界。若菩薩住三摩地，心入無分別界，而於所入起無所得想，彼正相應，是正所行，是正所修、正所作事，是正作意，住無作行而無發悟，是名真入無分別界所行清凈。

「善男子，所言無分別界者，以何義故，名無分別界？謂於一切色過諸分別，

【現代漢語翻譯】現代漢語譯本：忍辱（Kṣānti）、精進（Vīrya）、禪定（Dhyāna）、智慧（Prajñā）沒有顏色，也沒有分別的相狀。為什麼呢？因為它們的自性沒有顏色，功用沒有顏色，真實也沒有顏色。如果生起差別、相異的念頭，想要離開這些分別的相狀，那麼之後就會有無色、無分別的相狀可以離開；這樣就是有所執著，而不能證得無礙的相應。所以應當了知空性、無色、無分別的相狀。

『真如（Tathātā）、實際（Bhūtatathatā）、勝義諦（Paramārtha-satya）、法界（Dharmadhātu）沒有顏色，也沒有分別的相狀。為什麼呢？因為它們的自性沒有顏色，功用沒有顏色，真實也沒有顏色，所以對於無色、無分別的相狀，不應該以異性的觀點去看待，也不應該刻意地想要離開。如果以差別、相異的念頭想要離開，那麼對於無色、無分別的相狀之後就會有所得。這樣就是有所執著，就不能證得現前無礙的相應。為什麼呢？因為初地（Prathamā-bhūmi）所證得的法，沒有顏色，也沒有分別的相狀；乃至十地（Daśa-bhūmi）所證得的法，也沒有顏色，也沒有分別的相狀；證得無生法忍（anutpattika-dharma-kṣānti），也沒有顏色，也沒有分別的相狀；得到授記（vyākaraṇa），也沒有顏色，也沒有分別的相狀；得到嚴凈佛土、成熟有情，也沒有顏色，也沒有分別的相狀；乃至證得一切相智（sarvākāra-jñatā），也沒有顏色，也沒有分別的相狀。像這樣所說的，是因為它們的自性沒有顏色，功用沒有顏色，真實也沒有顏色。

『如果菩薩對於這些所證得的法，生起與所得不同的、分別相異的念頭，那麼對於一切無分別的相狀，都會生起差別、相異的念頭，這樣就與無分別的道理不相應，他們不能進入無分別的境界。如果菩薩安住在三摩地（Samādhi）中，心進入無分別的境界，而對於所進入的境界生起無所得的想法，他們才是真正相應的，這是正確的修行，是正確的所作所為，是正確的作意，安住在無作的修行中而沒有領悟，這叫做真正進入無分別境界的清凈修行。

『善男子，所說的無分別界，以什麼意義，叫做無分別界呢？因為對於一切色（Rūpa）超越了各種分別，'

【English Translation】 English version: Patience (Kṣānti), diligence (Vīrya), meditation (Dhyāna), and wisdom (Prajñā) have no color and no distinguishing characteristics. Why? Because their nature is without color, their function is without color, and their reality is without color. If one gives rise to differentiated or distinct thoughts, desiring to separate from these distinguishing characteristics, then there will be colorless and indistinguishable characteristics to separate from later on; in this way, one is attached and cannot attain unobstructed correspondence. Therefore, one should understand emptiness, colorlessness, and indistinguishable characteristics.

'Suchness (Tathātā), Reality (Bhūtatathātā), Ultimate Truth (Paramārtha-satya), and the Dharma Realm (Dharmadhātu) have no color and no distinguishing characteristics. Why? Because their nature is without color, their function is without color, and their reality is without color. Therefore, regarding colorlessness and indistinguishable characteristics, one should not view them as different in nature, nor should one intentionally try to separate from them. If one intentionally tries to separate with differentiated or distinct thoughts, then one will have something to gain after colorlessness and indistinguishable characteristics. In this way, one is attached and cannot attain immediate unobstructed correspondence. Why? Because the Dharma attained in the first ground (Prathamā-bhūmi) has no color and no distinguishing characteristics; even the Dharma attained in the tenth ground (Daśa-bhūmi) has no color and no distinguishing characteristics; attaining the acceptance of the non-origination of phenomena (anutpattika-dharma-kṣānti) also has no color and no distinguishing characteristics; receiving prediction (vyākaraṇa) also has no color and no distinguishing characteristics; attaining the adornment and purification of Buddha lands and the maturation of sentient beings also has no color and no distinguishing characteristics; even attaining all-aspect wisdom (sarvākāra-jñatā) also has no color and no distinguishing characteristics. What is said in this way is because their nature is without color, their function is without color, and their reality is without color.'

'If a Bodhisattva, regarding these Dharmas attained, gives rise to thoughts that are different from what is attained, distinguishing characteristics as separate, or intentional thoughts, then regarding all indistinguishable characteristics, they will give rise to differentiated or distinct thoughts. In this way, they are not in correspondence with the principle of indistinguishability, and they cannot enter the realm of indistinguishability. If a Bodhisattva abides in Samādhi, the mind enters the realm of indistinguishability, and regarding the realm entered, they give rise to the thought of non-attainment, then they are truly in correspondence, this is the correct practice, this is the correct action and deed, this is the correct intention, abiding in non-action practice without awakening, this is called truly entering the pure practice of the realm of indistinguishability.'

'Good man, what is meant by the realm of indistinguishability? For what reason is it called the realm of indistinguishability? Because regarding all forms (Rūpa), it transcends all distinctions,'

於一切根過諸分別，過一切分別境界，過一切表了，一切煩惱、隨煩惱障無所攝藏，是故說名無分別界。於是無分別界中，無色、無見、無住、無礙、無表了、無種種相，若菩薩如是了知，已如是安住無分別界，是即入無分別智，與虛空等，於一切法無所觀而觀，得大樂行，增長大心，得大智慧，大說無礙。於一切時、一切相，普為一切眾生作大利益，得勇力增長，于無發悟佛事得大輕安。

「善男子，譬如一處有一大石山，于其山下，有大寶藏眾寶充滿，所謂銀寶、金寶及種種異寶，復有大摩尼寶出大光明。是時，有求寶人，來詣此山，欲求珍寶。彼有一人，先知其寶所藏伏處，見來求者即謂彼言：『汝求寶人，當知此處，大石山下，有大寶藏眾寶充滿，復有大摩尼寶出現光明。』時求寶人聞其言已，即時勤力堅固作意，開鑿彼山，取大摩尼寶。開已，乃見銀寶現光、石無光現。是人見已，不作大珍寶想。時先知寶人亦如前人，開鑿彼山而取其寶，開已，乃見金寶現光、石無光現，是人亦復不作大珍寶想。時知寶人，乃作是言：『汝求寶人，不應勤力堅固作意而求大寶。若不作意者，應得見彼廣大珍寶；以作意故，寶不能得。若有得彼大珍寶者，即得大富，如意自在，自他俱利，普遍施作，悉得圓滿。』」

【現代漢語翻譯】現代漢語譯本超越了一切根所產生的分別，超越了一切分別的境界，超越了一切表詮和了別，一切煩惱和隨煩惱的障礙都無法包含和隱藏它，因此稱之為無分別界。在這無分別界中，沒有顏色、沒有可見之物、沒有停留、沒有障礙、沒有表詮和了別、沒有種種的相狀。如果菩薩能夠這樣了知，並且這樣安住在無分別界中，那就是進入了無分別智，與虛空相等同，對於一切法不作任何觀想而能觀照，獲得大安樂的修行，增長廣大的心量，獲得大智慧，能夠無礙地宣說佛法。在一切時間、一切情況下，普遍地為一切眾生作大利益，獲得勇猛的力量增長，對於無從發起覺悟的佛事，能夠得到極大的輕安。

『善男子，譬如有一個地方有一座巨大的石山，在這座山下，有一個巨大的寶藏，充滿了各種珍寶，比如銀寶、金寶以及各種不同的寶物，還有一顆巨大的摩尼寶（如意寶珠）發出耀眼的光芒。這時，有一個尋找寶藏的人，來到這座山下，想要尋找珍寶。那裡有一個人，事先知道寶藏所隱藏的地方，看見這個來尋找寶藏的人，就對他說：『你這個尋找寶藏的人，應當知道，在這個地方，這座大石山下，有一個巨大的寶藏，充滿了各種珍寶，還有一顆巨大的摩尼寶（如意寶珠）發出光芒。』當時，這個尋找寶藏的人聽了他的話后，立刻勤奮努力，堅定地集中精神，開鑿那座山，想要取得巨大的摩尼寶（如意寶珠）。開鑿之後，卻只看見銀寶發出光芒，石頭卻沒有光芒顯現。這個人看見后，不認為這是巨大的珍寶。這時，那個事先知道寶藏的人也像之前那個人一樣，開鑿那座山，想要取得寶藏，開鑿之後，卻只看見金寶發出光芒，石頭卻沒有光芒顯現，這個人也不認為這是巨大的珍寶。這時，那個知道寶藏的人就說：『你這個尋找寶藏的人，不應該勤奮努力，堅定地集中精神來尋找大寶。如果不作意（不刻意），就應該能夠見到那廣大的珍寶；因為作意（刻意）的緣故，寶藏就不能得到。如果有人得到那巨大的珍寶，就能獲得巨大的財富，如意自在，自利利他，普遍地施行善事，一切都能圓滿。』

【English Translation】 English version Transcending all discriminations arising from the roots, transcending all realms of discrimination, transcending all expressions and understandings, uncontained and unhidden by all afflictions and secondary afflictions, hence it is called the Undifferentiated Realm. In this Undifferentiated Realm, there is no color, no visible object, no dwelling, no obstruction, no expression or understanding, no various forms. If a Bodhisattva understands in this way and dwells in this Undifferentiated Realm, then they have entered the Undifferentiated Wisdom, being equal to space, observing all dharmas without observing, attaining great joy in practice, increasing great mind, attaining great wisdom, and speaking without obstruction. At all times and in all circumstances, universally benefiting all sentient beings, gaining strength and growth, and attaining great ease in the Buddha's work that cannot be initiated through ordinary means.

『Good man, suppose there is a large stone mountain in one place. Beneath that mountain, there is a great treasure filled with various jewels, such as silver, gold, and various other precious things, and there is also a great Mani jewel (wish-fulfilling jewel) emitting great light. At that time, there is a treasure seeker who comes to this mountain, desiring to find treasures. There is a person there who knows in advance the place where the treasure is hidden. Seeing the treasure seeker coming, he says to him: 『You treasure seeker, you should know that in this place, beneath this large stone mountain, there is a great treasure filled with various jewels, and there is also a great Mani jewel (wish-fulfilling jewel) emitting light.』 At that time, the treasure seeker, hearing his words, immediately diligently and firmly focuses his mind, excavating that mountain, desiring to obtain the great Mani jewel (wish-fulfilling jewel). After excavating, he only sees silver emitting light, and the stone has no light appearing. Seeing this, he does not think of it as a great treasure. At that time, the person who knew the treasure in advance also excavates that mountain like the previous person, desiring to obtain the treasure. After excavating, he only sees gold emitting light, and the stone has no light appearing. This person also does not think of it as a great treasure. At that time, the person who knew the treasure says: 『You treasure seeker, you should not diligently and firmly focus your mind to seek the great treasure. If you do not focus your mind (do not intentionally seek), you should be able to see that vast treasure; because of focusing your mind (intentional seeking), the treasure cannot be obtained. If someone obtains that great treasure, they will obtain great wealth, wish-fulfilling freedom, benefiting both themselves and others, universally performing good deeds, and everything will be fulfilled.』

佛言：「善男子，如是等事以喻說故，若有菩薩知是義者，即見是義如先所言。一大石山者，即煩惱一法，二處作行增語。山下有寶藏，即無無分別界增語。彼求寶人者，即是菩薩增語。彼知寶人者，即是如來增語。石自性者，即是有分別自性增語。開鑿取寶者，即不作意增語。石下有銀光者，是自性分別增語。石下有金光者，是空等分別相增語。石下有種種寶光者，是有所得分別相增語。念求大寶者，即是樂入無分別界。

「善男子，是義云何？若菩薩如所說能如實觀者，即入無分別界。又善男子！諸菩薩當於無分別界，如虛空界住。何以故？若色自性，若分別自性，如是觀時相不現前。若行我有色，是行分別相；若行他有色，是行分別相；若行色有生有滅有染有凈，是行分別相；若於色自性、若因若果、若業若行，取有、取無者，自為行色行；若如是行，是行分別相；若於色中見所表者，是行分別相。是故當知，色法於一切處，若對礙、若有表、若無表，畢竟無少法可得；即此色法，一切無表、無性可觀；異此色法，一切無表、無性可觀。彼色對礙表了悉無性可觀，于有表中，非一性可觀、非異性可觀，即彼表了而亦無性。此無性、非無性，若如是觀，即平等觀。如是觀時，一切分別悉無分別，是為

【現代漢語翻譯】現代漢語譯本佛說：『善男子，這些事情都是用比喻來說明的，如果菩薩能夠理解這些比喻的含義，就能像之前所說的那樣見到真義。』『一大石山，比喻煩惱這一法，在兩個地方產生作用並不斷增長。山下的寶藏，比喻沒有分別的境界。尋找寶藏的人，比喻菩薩。知道寶藏的人，比喻如來。石頭本身的性質，比喻有分別的自性。開鑿石頭取出寶藏，比喻不刻意造作。石頭下有銀光，是自性分別的象徵。石頭下有金光，是空性等等分別相的象徵。石頭下有各種寶光，是有所得的分別相的象徵。心中想著要尋找大寶藏，就是樂於進入沒有分別的境界。』『善男子，這個道理是什麼呢？如果菩薩能夠像所說的那樣如實地觀察，就能進入沒有分別的境界。還有，善男子！各位菩薩應當在沒有分別的境界中，像安住在虛空界一樣。為什麼呢？如果觀察色法的自性，以及分別的自性，這樣觀察的時候，色相就不會顯現。如果認為『我有色』，這就是在進行分別；如果認為『他有色』，這也是在進行分別；如果認為色法有生有滅、有染有凈，這就是在進行分別；如果對於色法的自性、原因、結果、業、行為，執取有或者執取無，那就是自己在進行色法的行為；如果像這樣進行，就是在進行分別。如果在色法中見到所表達的意義，這就是在進行分別。所以應當知道，色法在一切地方，無論是對礙、有表、還是無表，畢竟沒有絲毫的法可以得到；就是這色法，一切無表、無自性可以觀察；離開這色法，一切無表、無自性可以觀察。那色法的對礙和表了，都可以觀察到沒有自性，在有表中，既不能觀察到單一的自性，也不能觀察到不同的自性，就是那表了也沒有自性。這無自性，不是沒有自性，如果這樣觀察，就是平等地觀察。像這樣觀察的時候，一切分別都沒有分別，這就是……』

【English Translation】 English version The Buddha said: 'Good man, such things are explained through metaphors. If a Bodhisattva understands the meaning of these metaphors, he will see the true meaning as previously stated.' 'A large stone mountain is a metaphor for the single dharma of afflictions, which acts and increases in two places. The treasure beneath the mountain is a metaphor for the realm of non-discrimination. The person seeking the treasure is a metaphor for a Bodhisattva. The person who knows the treasure is a metaphor for a Tathagata (Thus Come One). The nature of the stone itself is a metaphor for the nature of discrimination. Excavating the stone to retrieve the treasure is a metaphor for non-intentionality. The silver light beneath the stone is a symbol of self-nature discrimination. The golden light beneath the stone is a symbol of the aspects of emptiness and other discriminations. The various precious lights beneath the stone are symbols of the aspects of discrimination with attainment. Thinking of seeking the great treasure is the joy of entering the realm of non-discrimination.' 'Good man, what is the meaning of this? If a Bodhisattva can observe as described, in accordance with reality, he will enter the realm of non-discrimination. Furthermore, good man! All Bodhisattvas should abide in the realm of non-discrimination, like abiding in the realm of space. Why? If the self-nature of form (rupa), and the self-nature of discrimination are observed, the appearance of form will not manifest. If one thinks 'I have form,' this is engaging in discrimination; if one thinks 'He has form,' this is also engaging in discrimination; if one thinks form has arising and ceasing, is defiled and purified, this is engaging in discrimination; if one grasps at existence or non-existence regarding the self-nature, cause, effect, karma, or actions of form, one is engaging in the actions of form oneself; if one acts in this way, one is engaging in discrimination. If one sees what is expressed in form, this is engaging in discrimination. Therefore, one should know that in all places, regarding form, whether it is obstructive, expressive, or non-expressive, ultimately no dharma can be obtained; that is, this form, all non-expressive, non-self-nature can be observed; apart from this form, all non-expressive, non-self-nature can be observed. The obstructiveness and expression of that form can be observed as without self-nature, and in the expressive, neither a single nature nor a different nature can be observed, and that expression also has no self-nature. This non-self-nature is not the absence of self-nature; if one observes in this way, it is equal observation. When observing in this way, all discriminations are without discrimination, this is...'

無分別界。

「諸菩薩應如是觀、如是入，入是無分別界者，于有分別、于無分別，悉無分別。如是平等觀，是為真入無分別界，是名菩薩得安住無分別界。受、想、行、識，及佈施、持戒、忍辱、精進、禪定、智慧諸波羅蜜多空，真如實際勝義諦法界，十地所證法，乃至一切相智出世間行，亦復如是。于受想行識，乃至一切相智，若自性、若因、若果、若業、若行，取有、取無者，即於一切相智等，乃為對礙。若如是行，是行分別相。而彼一切相智等無表了性，若有所表了，即行一切相智等，是行分別相。彼一切相智等，若於表了中有相可行者，是行分別相。若信無相可行者，亦行一切相智等，是行分別相，是故當知此表了法非一性可觀、非異性可觀。此表了法無性，亦非無性。若如是於一切相智等，若表、若無表悉無分別，即此無分別、不取相者，是無分別界。諸菩薩應如是觀、如是入，如是入者，是為真入無分別界，是名菩薩，得安住無分別界。」

爾時世尊復說伽陀曰：

「無分別心若安住，　　彼從諸佛正法生，　一切分別悉遠離，　　所行即得無分別。　是法寂靜無垢勝，　　名稱功德而普集，　無分別法最上樂，　　菩薩得已成菩提。」

佛說入無分別法門經

【現代漢語翻譯】現代漢語譯本無分別界。

『諸位菩薩應當這樣觀察、這樣進入，進入這無分別界的人，對於有分別和無分別，都毫無分別。像這樣平等地觀察，才是真正進入無分別界，這叫做菩薩獲得安住于無分別界。受（vedanā，感受）、想（saṃjñā，認知）、行（saṃskāra，意志）、識（vijñāna，意識），以及佈施（dāna，給予）、持戒（śīla，戒律）、忍辱（kṣānti，忍耐）、精進（vīrya，努力）、禪定（dhyāna，冥想）、智慧（prajñā，洞察力）等諸波羅蜜多（pāramitā，到達彼岸），空（śūnyatā，空性），真如（tathātā，實相）實際（vastu，真實）勝義諦（paramārtha-satya，最高真理）法界（dharmadhātu，法界），十地（daśa-bhūmi，菩薩修行的十個階段）所證的法，乃至一切相智（sarvākāra-jñatā，對一切現象的智慧）出世間行，也是如此。對於受想行識，乃至一切相智，無論是自性、因、果、業、行，如果執取有或執取無，那就是對於一切相智等的障礙。如果像這樣修行，就是修行分別相。而那一切相智等沒有表了性（表示和理解的性質），如果有所表示和理解，那就是修行一切相智等，就是修行分別相。那一切相智等，如果在表示和理解中有相可行，那就是修行分別相。如果相信沒有相可行，也是修行一切相智等，就是修行分別相，所以應當知道這表了法不是單一性可以觀察的，也不是差異性可以觀察的。這表了法沒有自性，也不是沒有自性。如果像這樣對於一切相智等，無論是表示還是不表示都毫無分別，那麼這種無分別、不執取相，就是無分別界。諸位菩薩應當這樣觀察、這樣進入，這樣進入，才是真正進入無分別界，這叫做菩薩，獲得安住于無分別界。』

這時，世尊又說了偈頌：

『無分別心如果能安住，那是從諸佛的正法所生，一切分別都遠離，所行就能得到無分別。這法寂靜無垢而且殊勝，名稱和功德普遍聚集，無分別法是最上的快樂，菩薩得到它就能成就菩提（bodhi，覺悟）。』

佛說入無分別法門經

【English Translation】 English version The Realm of Non-Discrimination.

'Bodhisattvas should observe and enter in this way. Those who enter this realm of non-discrimination have no discrimination between what is with discrimination and what is without discrimination. Observing with such equanimity is true entry into the realm of non-discrimination. This is called a Bodhisattva attaining abiding in the realm of non-discrimination. Feeling (vedanā), perception (saṃjñā), volition (saṃskāra), consciousness (vijñāna), and the perfections (pāramitā) of giving (dāna), morality (śīla), patience (kṣānti), vigor (vīrya), meditation (dhyāna), and wisdom (prajñā), emptiness (śūnyatā), suchness (tathātā), reality (vastu), the ultimate truth (paramārtha-satya), the dharma-realm (dharmadhātu), the dharma attained in the ten stages (daśa-bhūmi), and even the conduct beyond the world with all-aspects-wisdom (sarvākāra-jñatā), are all like this. Regarding feeling, perception, volition, consciousness, and even all-aspects-wisdom, whether it be their nature, cause, result, karma, or conduct, if one grasps at existence or non-existence, then one is creating an obstacle to all-aspects-wisdom, etc. If one practices in this way, it is practicing with the appearance of discrimination. But all-aspects-wisdom, etc., has no expressive nature. If there is something expressed, then practicing all-aspects-wisdom, etc., is practicing with the appearance of discrimination. If in all-aspects-wisdom, etc., there is an appearance of something that can be practiced in expression, then it is practicing with the appearance of discrimination. If one believes that there is no appearance of something that can be practiced, then one is also practicing all-aspects-wisdom, etc., which is practicing with the appearance of discrimination. Therefore, one should know that this expressive dharma cannot be viewed as having a single nature, nor can it be viewed as having a different nature. This expressive dharma has no nature, but it is also not without nature. If one has no discrimination regarding all-aspects-wisdom, etc., whether it is expressive or non-expressive, then this non-discrimination, not grasping at appearances, is the realm of non-discrimination. Bodhisattvas should observe and enter in this way. Entering in this way is true entry into the realm of non-discrimination. This is called a Bodhisattva attaining abiding in the realm of non-discrimination.'

At that time, the World Honored One spoke the following verse:

'If the mind of non-discrimination can abide, It is born from the Buddhas' true Dharma, All discriminations are far removed, What is practiced will attain non-discrimination. This Dharma is peaceful, pure, and supreme, Name and merit universally gathered, The Dharma of non-discrimination is the highest joy, Bodhisattvas who attain it will achieve Bodhi (bodhi, enlightenment).'

The Sutra of the Dharma-Gate of Entering Non-Discrimination Spoken by the Buddha