T21n1344_金剛上味陀羅尼經
大正藏第 21 冊 No. 1344 金剛上味陀羅尼經
No. 1344 [No. 1345]
金剛上味陀羅尼經
元魏天竺三藏佛陀扇多譯
如是我聞。一時婆伽婆。依小雪山左莊嚴聚落金窟中住。與大比丘眾萬二千人俱。
爾時婆伽婆。乞食食已。于金窟中結加趺坐。入一切法現起三昧。入三昧已。諸比丘眾不見世尊。迭相謂言。今者世尊為何所在。今者善逝為何所在。爾時如來以威神力。令四十二凈居天來至佛所。爾時釋提桓因三十三天大梵天王。承佛神力下閻浮提。至世尊所。時凈居天釋提桓因三十三天大梵天王。不見世尊。皆作是念。今者世尊為何所在。作是念已。即見世尊在金窟中入寂滅定。時凈居天釋提桓因三十三天梵天王等。在如來前默然而住。
爾時世尊從三昧起現神通力。令此三千大千世界所有一切諸菩薩等。乃至最初始發心者不退轉者。乃至得受一生記者。皆悉來到莊嚴聚落。集金窟中至如來所。以佛神力住虛空中。去地一多羅樹。爾時文殊師利童子知諸眾生各心念已。即時入悅一切眾生諸心三昧。於是文殊師利童子入三昧時。彼諸眾生得未曾有快樂之心。爾時彌勒菩薩入一切法寂滅三昧。入三昧已。彼諸大眾諸根寂靜。爾時寶光菩薩
【現代漢語翻譯】 現代漢語譯本 大正藏第 21 冊 No. 1344 金剛上味陀羅尼經
No. 1344
金剛上味陀羅尼經
元魏天竺三藏佛陀扇多譯
如是我聞。一時婆伽婆（Bhagavan，世尊）。依小雪山左莊嚴聚落金窟中住。與大比丘眾萬二千人俱。
爾時婆伽婆（Bhagavan，世尊）。乞食食已。于金窟中結加趺坐。入一切法現起三昧。入三昧已。諸比丘眾不見世尊。迭相謂言。今者世尊為何所在。今者善逝為何所在。爾時如來以威神力。令四十二凈居天來至佛所。爾時釋提桓因（Śakra Devānām Indra，帝釋天）三十三天大梵天王。承佛神力下閻浮提（Jambudvīpa，南贍部洲）。至世尊所。時凈居天釋提桓因（Śakra Devānām Indra，帝釋天）三十三天大梵天王。不見世尊。皆作是念。今者世尊為何所在。作是念已。即見世尊在金窟中入寂滅定。時凈居天釋提桓因（Śakra Devānām Indra，帝釋天）三十三天梵天王等。在如來前默然而住。
爾時世尊從三昧起現神通力。令此三千大千世界所有一切諸菩薩等。乃至最初始發心者不退轉者。乃至得受一生記者。皆悉來到莊嚴聚落。集金窟中至如來所。以佛神力住虛空中。去地一多羅樹。爾時文殊師利（Mañjuśrī，文殊菩薩）童子知諸眾生各心念已。即時入悅一切眾生諸心三昧。於是文殊師利（Mañjuśrī，文殊菩薩）童子入三昧時。彼諸眾生得未曾有快樂之心。爾時彌勒（Maitreya，彌勒菩薩）菩薩入一切法寂滅三昧。入三昧已。彼諸大眾諸根寂靜。爾時寶光菩薩 English version T21 No. 1344 The Sutra of the Vajra Supreme Taste Dharani
No. 1344
The Sutra of the Vajra Supreme Taste Dharani
Translated by Tripiṭaka Buddhasanta of Tianzhu (India) of the Yuan Wei Dynasty
Thus have I heard. At one time, the Bhagavan (World Honored One) was dwelling in the golden cave in the adorned settlement on the left side of the Lesser Snow Mountain, together with twelve thousand great Bhikshus (monks).
At that time, the Bhagavan (World Honored One), having finished begging for food, sat in the lotus position in the golden cave, entering the Samadhi (meditative state) of the manifestation of all Dharmas. Having entered the Samadhi (meditative state), the Bhikshus (monks) could not see the World Honored One and said to each other, 'Where is the World Honored One now? Where is the Sugata (Well-Gone One) now?' At that time, the Tathagata (Thus Come One) used his divine power to cause the forty-two Pure Abode Heavens to come to the Buddha's place. At that time, Śakra Devānām Indra (Lord of the Devas), the Thirty-Three Heavens, and the Great Brahma King, relying on the Buddha's divine power, descended to Jambudvīpa (the continent south of Mount Meru) and arrived at the World Honored One's place. The Pure Abode Heavens, Śakra Devānām Indra (Lord of the Devas), the Thirty-Three Heavens, and the Great Brahma King could not see the World Honored One and all thought, 'Where is the World Honored One now?' Having thought this, they immediately saw the World Honored One in the golden cave, entering the Samadhi (meditative state) of extinction. At that time, the Pure Abode Heavens, Śakra Devānām Indra (Lord of the Devas), the Thirty-Three Heavens, the Brahma King, and others remained silent before the Tathagata (Thus Come One).
At that time, the World Honored One arose from Samadhi (meditative state) and manifested his supernatural powers, causing all the Bodhisattvas in this three-thousand-great-thousand world, even those who had initially aroused the aspiration for enlightenment, those who were non-retrogressing, and even those who had received the prediction of future Buddhahood, to all come to the adorned settlement and gather in the golden cave to the Tathagata's (Thus Come One) place. By the Buddha's divine power, they remained in the empty sky, one Tala tree away from the ground. At that time, Mañjuśrī (Manjushri Bodhisattva) Bodhisattva, knowing the thoughts of all beings, immediately entered the Samadhi (meditative state) of delighting the minds of all beings. When Mañjuśrī (Manjushri Bodhisattva) Bodhisattva entered Samadhi (meditative state), those beings obtained unprecedented joy in their hearts. At that time, Maitreya (Maitreya Bodhisattva) Bodhisattva entered the Samadhi (meditative state) of the extinction of all Dharmas. Having entered Samadhi (meditative state), the faculties of those great assemblies were stilled. At that time, Treasure Light Bodhisattva
【English Translation】 T21 No. 1344 The Sutra of the Vajra Supreme Taste Dharani
No. 1344
The Sutra of the Vajra Supreme Taste Dharani
Translated by Tripiṭaka Buddhasanta of Tianzhu (India) of the Yuan Wei Dynasty
Thus have I heard. At one time, the Bhagavan (World Honored One) was dwelling in the golden cave in the adorned settlement on the left side of the Lesser Snow Mountain, together with twelve thousand great Bhikshus (monks).
At that time, the Bhagavan (World Honored One), having finished begging for food, sat in the lotus position in the golden cave, entering the Samadhi (meditative state) of the manifestation of all Dharmas. Having entered the Samadhi (meditative state), the Bhikshus (monks) could not see the World Honored One and said to each other, 'Where is the World Honored One now? Where is the Sugata (Well-Gone One) now?' At that time, the Tathagata (Thus Come One) used his divine power to cause the forty-two Pure Abode Heavens to come to the Buddha's place. At that time, Śakra Devānām Indra (Lord of the Devas), the Thirty-Three Heavens, and the Great Brahma King, relying on the Buddha's divine power, descended to Jambudvīpa (the continent south of Mount Meru) and arrived at the World Honored One's place. The Pure Abode Heavens, Śakra Devānām Indra (Lord of the Devas), the Thirty-Three Heavens, and the Great Brahma King could not see the World Honored One and all thought, 'Where is the World Honored One now?' Having thought this, they immediately saw the World Honored One in the golden cave, entering the Samadhi (meditative state) of extinction. At that time, the Pure Abode Heavens, Śakra Devānām Indra (Lord of the Devas), the Thirty-Three Heavens, the Brahma King, and others remained silent before the Tathagata (Thus Come One).
At that time, the World Honored One arose from Samadhi (meditative state) and manifested his supernatural powers, causing all the Bodhisattvas in this three-thousand-great-thousand world, even those who had initially aroused the aspiration for enlightenment, those who were non-retrogressing, and even those who had received the prediction of future Buddhahood, to all come to the adorned settlement and gather in the golden cave to the Tathagata's (Thus Come One) place. By the Buddha's divine power, they remained in the empty sky, one Tala tree away from the ground. At that time, Mañjuśrī (Manjushri Bodhisattva) Bodhisattva, knowing the thoughts of all beings, immediately entered the Samadhi (meditative state) of delighting the minds of all beings. When Mañjuśrī (Manjushri Bodhisattva) Bodhisattva entered Samadhi (meditative state), those beings obtained unprecedented joy in their hearts. At that time, Maitreya (Maitreya Bodhisattva) Bodhisattva entered the Samadhi (meditative state) of the extinction of all Dharmas. Having entered Samadhi (meditative state), the faculties of those great assemblies were stilled. At that time, Treasure Light Bodhisattva
。六十二億菩薩圍繞。向莊嚴聚落至金窟中。既到彼已。自見其身在虛空中。爾時觀世自在菩薩。九萬二千菩薩圍繞。向莊嚴聚落至金窟中。既至彼已不能下地。唯在虛空。並諸菩薩坐蓮華中。坐蓮華已。得滅一切諸煩惱障清凈一切眾生三昧。即時能滅一切眾生貪瞋癡等。爾時寶篋菩薩入大莊嚴三昧。入三昧已。于虛空中即有優缽羅花缽頭摩花拘物頭華分陀利華蓋自然蓋之。不藉日月自有光明。
爾時世尊。於是向上在虛空中。自然而住正念不動。爾時文殊師利童子。在虛空中整服右肩合掌向佛。白言世尊。何因何緣。而今世尊在虛空中正念不動。爾時世尊告文殊師利童子言。文殊師利。我欲於此虛空界中為諸菩薩說金剛上味陀羅尼法門。文殊師利白佛言。世尊唯愿世尊。為諸菩薩說金剛上味陀羅尼法門。
佛言。文殊師利。金剛上味陀羅尼中。無菩提無諸佛法。此諸菩薩欲成正覺。而金剛上味陀羅尼中。無菩提無菩提覺者分別。此諸菩薩怖畏世間欲入涅槃。而金剛上味陀羅尼中。無世間涅槃分別。此諸菩薩求覓善法。而金剛上味陀羅尼中。無善不善分別。此諸菩薩欲度彼岸。而金剛上味陀羅尼中。無此岸彼岸及到彼岸者分別。此諸菩薩欲凈世界。而金剛上味陀羅尼中。無凈世界分別。此諸菩薩欲降伏魔
【現代漢語翻譯】 現代漢語譯本：六十二億菩薩圍繞著。向莊嚴聚落（Śrīmanta-nagara，吉祥的城市）前往金窟中。到達那裡之後，他們看到自己身處虛空中。當時，觀世自在菩薩（Avalokiteśvara，觀音菩薩）被九萬二千菩薩圍繞著，向莊嚴聚落前往金窟中。到達那裡之後，他們無法降落到地面，只能停留在虛空中。所有的菩薩都坐在蓮花中。坐于蓮花之後，他們獲得了能滅除一切煩惱障礙、清凈一切眾生的三昧（samādhi，禪定）。即刻就能滅除一切眾生的貪婪、嗔恨、愚癡等等。當時，寶篋菩薩（Ratnakara，寶藏）進入大莊嚴三昧。進入三昧之後，在虛空中自然地出現了優缽羅花（utpala，藍色蓮花）、缽頭摩花（padma，紅色蓮花）、拘物頭華（kumuda，白色睡蓮）、分陀利華（puṇḍarīka，白色蓮花）以及寶蓋，這些寶蓋並非依靠日月的光芒，而是自身就帶有光明。 當時世尊（Bhagavān，佛）在虛空中向上，自然地安住，正念不動。當時，文殊師利童子（Mañjuśrīkumārabhūta，文殊菩薩）在虛空中整理好右肩，合掌向佛，稟告說：『世尊，是什麼原因，什麼緣故，使得世尊現在在虛空中正念不動？』當時，世尊告訴文殊師利童子說：『文殊師利，我想要在這虛空界中為諸位菩薩宣說金剛上味陀羅尼（vajropamasvādarasa-dhāraṇī，金剛般殊勝滋味的陀羅尼）法門。』文殊師利稟告佛說：『世尊，唯愿世尊為諸位菩薩宣說金剛上味陀羅尼法門。』 佛說：『文殊師利，在金剛上味陀羅尼中，沒有菩提（bodhi，覺悟），沒有諸佛法。這些菩薩想要成就正覺（samyak-saṃbodhi，正等覺），然而在金剛上味陀羅尼中，沒有菩提，沒有對菩提覺悟者的分別。這些菩薩畏懼世間，想要進入涅槃（nirvāṇa，寂滅），然而在金剛上味陀羅尼中，沒有對世間和涅槃的分別。這些菩薩尋求善法，然而在金剛上味陀羅尼中，沒有對善與不善的分別。這些菩薩想要度過彼岸，然而在金剛上味陀羅尼中，沒有此岸、彼岸以及到達彼岸者的分別。這些菩薩想要清凈世界，然而在金剛上味陀羅尼中，沒有對清凈世界的分別。這些菩薩想要降伏魔』
【English Translation】 English version: Sixty-two billion Bodhisattvas were surrounding. They were heading towards Śrīmanta-nagara (Auspicious City) to the Golden Cave. Having arrived there, they saw themselves in the sky. At that time, Avalokiteśvara (The Bodhisattva Who Observes the Sounds of the World), surrounded by ninety-two thousand Bodhisattvas, was heading towards Śrīmanta-nagara to the Golden Cave. Having arrived there, they could not descend to the ground, but remained in the sky. All the Bodhisattvas were sitting in lotus flowers. Having sat in the lotus flowers, they attained the samādhi (meditative absorption) that extinguishes all afflictions and purifies all beings. Immediately, they could extinguish greed, hatred, delusion, etc., of all beings. At that time, Ratnakara (Treasure Trove) Bodhisattva entered the Great Adornment Samādhi. Having entered the samādhi, utpala (blue lotus), padma (red lotus), kumuda (white water lily), puṇḍarīka (white lotus) flowers, and canopies naturally appeared in the sky. These canopies did not rely on the light of the sun and moon, but had their own light. At that time, the Bhagavan (The Blessed One) was naturally abiding upwards in the sky, with right mindfulness and without wavering. At that time, Mañjuśrīkumārabhūta (The Youthful Mañjuśrī) adjusted his right shoulder in the sky, joined his palms towards the Buddha, and said, 'Bhagavan, what is the cause, what is the reason, that the Bhagavan is now abiding in the sky with right mindfulness and without wavering?' At that time, the Bhagavan said to Mañjuśrīkumārabhūta, 'Mañjuśrī, I wish to expound the vajropamasvādarasa-dhāraṇī (Diamond-like Supreme Taste Dhāraṇī) Dharma-door to the Bodhisattvas in this realm of space.' Mañjuśrī said to the Buddha, 'Bhagavan, may the Bhagavan expound the vajropamasvādarasa-dhāraṇī Dharma-door to the Bodhisattvas.' The Buddha said, 'Mañjuśrī, in the vajropamasvādarasa-dhāraṇī, there is no bodhi (enlightenment), no Buddha-dharmas. These Bodhisattvas wish to attain samyak-saṃbodhi (perfect enlightenment), but in the vajropamasvādarasa-dhāraṇī, there is no bodhi, no distinction of those who are enlightened to bodhi. These Bodhisattvas fear the world and wish to enter nirvāṇa (liberation), but in the vajropamasvādarasa-dhāraṇī, there is no distinction of the world and nirvāṇa. These Bodhisattvas seek good dharmas, but in the vajropamasvādarasa-dhāraṇī, there is no distinction of good and non-good. These Bodhisattvas wish to cross to the other shore, but in the vajropamasvādarasa-dhāraṇī, there is no distinction of this shore, the other shore, and those who reach the other shore. These Bodhisattvas wish to purify the world, but in the vajropamasvādarasa-dhāraṇī, there is no distinction of a pure world. These Bodhisattvas wish to subdue demons.'
怨。而金剛上味陀羅尼中。無魔無魔怨能障分別。此諸菩薩欲滅陰魔煩惱魔死魔。而金剛上味陀羅尼中。無陰界入名字分別。此諸菩薩欲過聲聞緣覺境界。而金剛上味陀羅尼中。無聲聞緣覺分別。此諸菩薩欲度一切眾生。而金剛上味陀羅尼中。無眾生無眾生分別。此諸菩薩欲除貪瞋癡等煩惱。而金剛上味陀羅尼中。無貪瞋等煩惱分別。此諸菩薩欲滅除闇。而金剛上味陀羅尼中。無明無闇分別。此諸菩薩欲學上上智。而金剛上味陀羅尼中。無上不上智分別。此諸菩薩欲除煩惱。而金剛上味陀羅尼中。無煩惱垢亦無有凈。無調不調無此無彼。無慈無悲無喜無舍。無施無慳。亦無持戒亦無破戒。無忍無瞋。無進無怠。無定無亂。無慧無癡。無犯不犯亦無聲聞。亦無緣覺。亦無如來無法非法。若淺若深。無智非智種種差別。乃至亦無證智差別。亦無世間亦無涅槃。乃至亦無菩提分法。無諸根力。無四念處。無四正勤。無四如意足。
文殊師利。菩薩若欲學此金剛上味陀羅尼者。彼菩薩不應舍凡夫法。不應證不應舍不應過不念起。不修不捨不求樂而往無護。不應于凡夫法生於染相。不起施相。能離佛法更無有見諸凡夫法。文殊師利。金剛上味陀羅尼中。于凡夫法而有佛法及證佛法。而金剛上味陀羅尼中。無證不證。此金剛
【現代漢語翻譯】 現代漢語譯本： 怨恨。而在金剛上味陀羅尼（Vajra-rasa-dharani，金剛上味總持）中，沒有魔，沒有魔怨能夠障礙分別。這些菩薩想要滅除五陰魔、煩惱魔、死魔，而在金剛上味陀羅尼中，沒有五陰、十二界、十八入、名字的分別。這些菩薩想要超越聲聞、緣覺的境界，而在金剛上味陀羅尼中，沒有聲聞、緣覺的分別。這些菩薩想要度一切眾生，而在金剛上味陀羅尼中，沒有眾生，沒有眾生的分別。這些菩薩想要去除貪、嗔、癡等煩惱，而在金剛上味陀羅尼中，沒有貪、嗔等煩惱的分別。這些菩薩想要滅除黑暗，而在金剛上味陀羅尼中，沒有無明，沒有黑暗的分別。這些菩薩想要學習上上智，而在金剛上味陀羅尼中，沒有上智、不上智的分別。這些菩薩想要去除煩惱，而在金剛上味陀羅尼中，沒有煩惱垢，也沒有清凈，沒有調伏、不調伏，沒有此、沒有彼，沒有慈、沒有悲、沒有喜、沒有舍，沒有施捨、沒有慳吝，也沒有持戒、也沒有破戒，沒有忍辱、沒有嗔恚，沒有精進、沒有懈怠，沒有禪定、沒有散亂，沒有智慧、沒有愚癡，沒有犯戒、不犯戒，也沒有聲聞，也沒有緣覺，也沒有如來，沒有法、沒有非法，無論是淺還是深，沒有智慧、非智慧種種差別，乃至也沒有證智的差別，也沒有世間，也沒有涅槃，乃至也沒有菩提分法，沒有諸根、諸力，沒有四念處，沒有四正勤，沒有四如意足。 文殊師利（Manjusri，智慧的化身）。菩薩如果想要學習此金剛上味陀羅尼，那麼這位菩薩不應該捨棄凡夫法，不應該證得，不應該捨棄，不應該超越，不應該念起，不修習，不捨棄，不追求快樂而前往無護之處，不應該對於凡夫法產生染著之相，不生起施捨之相，能夠離開佛法，更沒有見到諸凡夫法。文殊師利，在金剛上味陀羅尼中，對於凡夫法而有佛法以及證得佛法，而在金剛上味陀羅尼中，沒有證得、沒有不證得。此金剛
【English Translation】 English version: Resentment. But in the Vajra-rasa-dharani (金剛上味陀羅尼, Diamond Supreme Flavor Dharani), there are no demons, no demonic resentments that can obstruct discrimination. These Bodhisattvas wish to extinguish the Skandha-mara (陰魔, demon of the aggregates), Klesha-mara (煩惱魔, demon of afflictions), and Mrtyu-mara (死魔, demon of death). But in the Vajra-rasa-dharani, there is no discrimination of the Skandhas (陰, aggregates), Dhatus (界, realms), Ayatanas (入, entrances), or names. These Bodhisattvas wish to transcend the realm of Sravakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas). But in the Vajra-rasa-dharani, there is no discrimination of Sravakas and Pratyekabuddhas. These Bodhisattvas wish to liberate all sentient beings. But in the Vajra-rasa-dharani, there are no sentient beings, no discrimination of sentient beings. These Bodhisattvas wish to eliminate afflictions such as greed, hatred, and delusion. But in the Vajra-rasa-dharani, there is no discrimination of afflictions such as greed, hatred, and delusion. These Bodhisattvas wish to extinguish darkness. But in the Vajra-rasa-dharani, there is no discrimination of ignorance and darkness. These Bodhisattvas wish to learn the supreme wisdom. But in the Vajra-rasa-dharani, there is no discrimination of supreme and non-supreme wisdom. These Bodhisattvas wish to eliminate afflictions. But in the Vajra-rasa-dharani, there is no defilement of afflictions, nor is there purity. There is no taming, no untaming, no this, no that. There is no loving-kindness, no compassion, no joy, no equanimity. There is no giving, no stinginess. There is no upholding precepts, no breaking precepts. There is no patience, no anger. There is no diligence, no laziness. There is no concentration, no distraction. There is no wisdom, no ignorance. There is no transgression, no non-transgression, nor are there Sravakas. Nor are there Pratyekabuddhas. Nor is there Tathagata (如來, Thus Come One), no Dharma (法, law), no non-Dharma. Whether shallow or deep, there are no various differences of wisdom and non-wisdom, and even no differences of realized wisdom. There is no Samsara (世間, world), nor is there Nirvana (涅槃, liberation), and even no Bodhipaksika-dharmas (菩提分法, wings to enlightenment). There are no roots and powers, no Four Foundations of Mindfulness, no Four Right Exertions, no Four Bases of Supernatural Power. Manjusri (文殊師利, embodiment of wisdom), if a Bodhisattva wishes to learn this Vajra-rasa-dharani, that Bodhisattva should not abandon the Dharma of ordinary beings, should not attain, should not abandon, should not transcend, should not give rise to thoughts, should not cultivate, should not abandon, should not seek pleasure and go unprotected, should not generate attachment to the Dharma of ordinary beings, should not give rise to the appearance of giving, and being able to leave the Buddhadharma, there is no seeing of the Dharma of ordinary beings. Manjusri, in the Vajra-rasa-dharani, there is the Buddhadharma and the attainment of the Buddhadharma in the Dharma of ordinary beings, and in the Vajra-rasa-dharani, there is no attainment, no non-attainment. This Vajra
上味陀羅尼。復不在佛法中。此金剛上味陀羅尼。不捨凡夫不護凡夫法。不動諸佛世界。不起諸愿復不捨諸愿。何以故。文殊師利。此金剛上味陀羅尼法門。順向貪慾瞋恚愚癡。順向諸女順諸丈夫。順向諸天。順向諸龍。順諸夜叉羅剎。順諸乾闥婆。順諸阿修羅。順諸伽樓羅。順諸緊那羅。順諸摩睺羅伽。順向諸佛。順向諸法。順向諸僧。順諸聲聞緣覺。順諸地獄餓鬼畜生。順水順風順火順地順眼順耳順鼻順舌順身順意。文殊師利。此金剛上味陀羅尼中。順一切諸法。文殊師利。所有東方虛空界分。南西北方上下所有虛空界分。彼悉隨順入虛空界。文殊師利。此金剛上味陀羅尼句順一切法。
爾時文殊師利童子。白佛言。世尊。云何貪是陀羅尼句。佛言。文殊師利。言貪慾者。彼貪不從東方而來而染眾生。非南西北上下方來而染眾生。不從內生而染眾生。不從外來而染眾生。文殊師利。貪慾瞋癡皆是內心分別故生而見有染凈。若有除染凈者。則無有彼證不證法。文殊師利。若法不生。從本以來不在內外。以是義故。我言貪是陀羅尼句。文殊師利。瞋是內心忿怒而生。而彼忿瞋非是過去現在未來。文殊師利。若過去法而可生者。不能令凈陀羅尼句。文殊師利。癡心亦非陀羅尼句。
文殊師利白佛言。世尊。
【現代漢語翻譯】 現代漢語譯本 上味陀羅尼，並不在佛法之中。這金剛上味陀羅尼，不捨棄凡夫，也不特別護持凡夫的法，不觸動諸佛的世界，不生起任何願望，也不捨棄任何願望。為什麼呢？文殊師利（Manjushri，智慧的象徵）。這金剛上味陀羅尼法門，順應貪慾、瞋恚、愚癡，順應各種女人，順應各種丈夫，順應諸天（Devas，天神），順應諸龍（Nagas，龍族），順應諸夜叉（Yakshas，一種鬼神）羅剎（Rakshasas，羅剎），順應諸乾闥婆（Gandharvas，天上的樂神），順應諸阿修羅（Asuras，非天），順應諸伽樓羅（Garudas，金翅鳥），順應諸緊那羅（Kinnaras，天歌神），順應諸摩睺羅伽（Mahoragas，大蟒神），順應諸佛，順應諸法，順應諸僧，順應諸聲聞（Sravakas，聽聞佛法者）緣覺（Pratyekabuddhas，獨覺者），順應諸地獄、餓鬼、畜生，順應水、順應風、順應火、順應地，順應眼、順應耳、順應鼻、順應舌、順應身、順應意。文殊師利，這金剛上味陀羅尼中，順應一切諸法。文殊師利，所有東方虛空界分，以及南西北方上下所有虛空界分，它們都隨順地進入虛空界。文殊師利，這金剛上味陀羅尼的語句順應一切法。
這時，文殊師利童子問佛說：『世尊，為什麼說貪是陀羅尼句？』佛說：『文殊師利，所說的貪慾，那貪慾不是從東方而來而染污眾生，也不是從南西北上下方而來而染污眾生，不是從內部產生而染污眾生，也不是從外部而來而染污眾生。文殊師利，貪慾、瞋恚、愚癡都是內心分別而產生的，因此才見到有染污和清凈。如果有人去除染污和清凈的分別，那麼就沒有證得或未證得的法。文殊師利，如果法不生起，從本來就沒有存在於內外。因為這個緣故，我說貪是陀羅尼句。文殊師利，瞋是內心忿怒而生起的，而那忿怒和瞋恨不是過去、現在、未來。文殊師利，如果過去法可以生起，就不能成為清凈的陀羅尼句。文殊師利，癡心也不是陀羅尼句。』
文殊師利問佛說：『世尊，』
【English Translation】 English version The Supreme Taste Dharani is not within the Buddhadharma. This Vajra Supreme Taste Dharani does not abandon ordinary beings, nor does it particularly protect the Dharma of ordinary beings. It does not move the worlds of the Buddhas, does not arise any vows, nor does it abandon any vows. Why is that? Manjushri (Manjushri, symbol of wisdom), this Vajra Supreme Taste Dharani Dharma-door accords with greed, hatred, and delusion; accords with all women, accords with all men; accords with the Devas (Devas, gods), accords with the Nagas (Nagas, dragons); accords with the Yakshas (Yakshas, a type of spirit) and Rakshasas (Rakshasas); accords with the Gandharvas (Gandharvas, celestial musicians); accords with the Asuras (Asuras, demigods); accords with the Garudas (Garudas, mythical birds); accords with the Kinnaras (Kinnaras, celestial musicians); accords with the Mahoragas (Mahoragas, great serpents); accords with the Buddhas, accords with the Dharma, accords with the Sangha; accords with the Sravakas (Sravakas, hearers of the Dharma) and Pratyekabuddhas (Pratyekabuddhas, solitary Buddhas); accords with the hells, hungry ghosts, and animals; accords with water, accords with wind, accords with fire, accords with earth; accords with the eye, accords with the ear, accords with the nose, accords with the tongue, accords with the body, accords with the mind. Manjushri, in this Vajra Supreme Taste Dharani, it accords with all Dharmas. Manjushri, all the divisions of the eastern space realm, and all the divisions of the space realm in the south, north, west, above, and below, they all accord and enter the space realm. Manjushri, the phrases of this Vajra Supreme Taste Dharani accord with all Dharmas.
At that time, the youth Manjushri said to the Buddha, 'World Honored One, why is greed said to be a Dharani phrase?' The Buddha said, 'Manjushri, what is called greed, that greed does not come from the east to defile sentient beings, nor does it come from the south, north, west, above, or below to defile sentient beings; it does not arise from within to defile sentient beings, nor does it come from without to defile sentient beings. Manjushri, greed, hatred, and delusion all arise from internal discrimination, therefore one sees defilement and purity. If someone removes the discrimination of defilement and purity, then there is no Dharma of attainment or non-attainment. Manjushri, if a Dharma does not arise, it has never existed internally or externally. For this reason, I say that greed is a Dharani phrase. Manjushri, hatred arises from internal anger, and that anger and hatred are not past, present, or future. Manjushri, if a past Dharma could arise, it could not be a pure Dharani phrase. Manjushri, a deluded mind is also not a Dharani phrase.'
Manjushri said to the Buddha, 'World Honored One,'
何者陀羅尼。何者陀羅尼句。佛言。文殊師利。癡是無明。從無明生一切諸法。不從地界。不著地界。不著水界。不著火界。不著風界。不著空界。不著識界。而非不著。然此諸法無染無凈。文殊師利。若法有染者虛空亦應有染。何以故。以虛空界亦無諸法而與作障。文殊師利。所謂無明雜諸法者。復令過者彼無滅相。以空與作無障閡故。復不可見不可捉持。以非色故不可睹見。無縛無解無染無著。以得無量諸神通故。空無所有無一切物。文殊師利。在於世間而行世間諸煩惱事。
文殊師利白佛言。世尊。無明無滅無不滅耶。佛言。文殊師利。無明是明。而佛如來說為無明。于本際中無有無明。以是故。言無明句也。于中際中亦無無明。於後際中亦無無明。文殊師利。若諸法中無無明者。云何言見。不著不染亦復不忘。然一切法而有凈染復作障相。文殊師利白佛言。無有。如是世尊。無有。如是善逝。世尊。云何彼中無明而說令染。佛言。文殊師利。譬如鉆火有燧鉆草。人手功力眾緣具故。先有煙出然後火生。而火不在燧中鉆中。非草手中。眾緣和合而生於火。文殊師利。無彼愚癡。而諸眾生。生於我想貪瞋癡火。然貪等火。亦不在內亦不在外不在中間。然文殊師利。所說癡者。以何義故。名之為癡。一切諸法
【現代漢語翻譯】 現代漢語譯本： 什麼是陀羅尼（Dharani，總持）。什麼是陀羅尼句（Dharani mantra，總持真言）？佛說：文殊師利（Manjushri，妙吉祥）。愚癡就是無明（Avidya，對事物真相的迷惑）。一切諸法都從無明而生。它不屬於地界（Prthivi-dhatu，堅固性），也不執著于地界，不執著於水界（Ap-dhatu，流動性），不執著於火界（Tejo-dhatu，溫暖性），不執著于風界（Vayo-dhatu，運動性），不執著于空界（Akasa-dhatu，空間性），不執著于識界（Vijnana-dhatu，識別性），但又並非完全不執著。然而，這些諸法無染無凈。文殊師利，如果法有染污，那麼虛空也應該有染污。為什麼呢？因為虛空界中也沒有諸法，因此不會造成任何障礙。文殊師利，所謂的無明混雜于諸法之中，又使超越者沒有滅亡的相狀，因為空性不會造成任何障礙。它又不可見，不可捉持，因為它不是色法（Rupa，物質現象），所以不可見。它無縛無解，無染無著，因為它獲得了無量的神通。空性一無所有，沒有任何事物。文殊師利，它存在於世間，卻能超越世間的各種煩惱。
文殊師利問佛說：世尊（Bhagavan，佛的尊稱），無明是無滅的，還是非無滅的呢？佛說：文殊師利，無明就是明，而佛陀卻說它是無明。在本際（Bhuta-koti，實相的究竟處）之中，沒有無明。因此，我才說這是無明句。在中際（中間）之中也沒有無明，在後際（未來）之中也沒有無明。文殊師利，如果諸法之中沒有無明，那麼又如何能看見呢？它不執著，不染污，也不會遺忘。然而，一切法既有清凈，也有染污，還會造成障礙。文殊師利問佛說：沒有，確實如此，世尊。沒有，確實如此，善逝（Sugata，如來的稱號）。世尊，為什麼在其中沒有無明，卻說它會造成染污呢？佛說：文殊師利，譬如鉆木取火，有火燧和鉆草，加上人的手和功力，各種因緣聚合，先有煙冒出，然後火才產生。而火不在火燧中，也不在鉆中，也不在草和手中。各種因緣和合才產生了火。文殊師利，沒有那種愚癡，而諸眾生卻產生了我想（Atma，對自我的執著）、貪（Raga，貪慾）、嗔（Dvesha，嗔恨）、癡（Moha，愚癡）之火。然而，貪等之火，既不在內，也不在外，也不在中間。然而，文殊師利，所說的癡，是以什麼意義而稱之為癡呢？一切諸法
【English Translation】 English version: What is Dharani (總持)? What is a Dharani mantra (總持真言)? The Buddha said: Manjushri (妙吉祥), ignorance is Avidya (無明). All dharmas arise from Avidya. It does not belong to the earth element (Prthivi-dhatu, 地界), nor is it attached to the earth element, not attached to the water element (Ap-dhatu, 水界), not attached to the fire element (Tejo-dhatu, 火界), not attached to the wind element (Vayo-dhatu, 風界), not attached to the space element (Akasa-dhatu, 空界), not attached to the consciousness element (Vijnana-dhatu, 識界), yet it is not entirely unattached. However, these dharmas are neither defiled nor pure. Manjushri, if dharmas were defiled, then space should also be defiled. Why? Because there are no dharmas in the realm of space, so it does not create any obstacles. Manjushri, so-called ignorance mixed with all dharmas, also causes those who transcend to have no appearance of extinction, because emptiness does not create any obstacles. It is also invisible and cannot be grasped, because it is not form (Rupa, 色法), so it cannot be seen. It is without bondage, without liberation, without defilement, without attachment, because it has obtained immeasurable supernatural powers. Emptiness is devoid of everything, without any things. Manjushri, it exists in the world, yet it can transcend the various afflictions of the world.
Manjushri asked the Buddha: Bhagavan (世尊), is ignorance non-extinguishing or non-non-extinguishing? The Buddha said: Manjushri, ignorance is clarity, but the Buddha speaks of it as ignorance. In the ultimate reality (Bhuta-koti, 本際), there is no ignorance. Therefore, I say this is the phrase of ignorance. There is also no ignorance in the middle (中際), and there is also no ignorance in the future (后際). Manjushri, if there is no ignorance in all dharmas, then how can one see? It is not attached, not defiled, and not forgotten. However, all dharmas have both purity and defilement, and also create obstacles. Manjushri asked the Buddha: No, it is so, Bhagavan. No, it is so, Sugata (善逝). Bhagavan, why is it said to cause defilement when there is no ignorance in it? The Buddha said: Manjushri, for example, when drilling for fire, there is a fire drill and grass for drilling. With the effort of a person's hand and the combination of various causes, smoke comes out first, and then fire is produced. But the fire is not in the fire drill, nor in the drill, nor in the grass or hand. Fire is produced by the combination of various causes. Manjushri, there is no such ignorance, but sentient beings generate the fire of self (Atma, 我想), greed (Raga, 貪), hatred (Dvesha, 嗔), and delusion (Moha, 癡). However, the fire of greed, etc., is neither inside, nor outside, nor in the middle. However, Manjushri, in what sense is what is called delusion named delusion? All dharmas
畢竟解脫。故說為癡。文殊師利。若一切法畢竟解脫。是則名為金剛上味陀羅尼句。
爾時文殊師利童子白佛言。世尊。頗有法門。而此法門成就菩薩。令得一切順向三昧。佛言。文殊師利。有一法門。菩薩成就彼法門故。則能通達一切諸事。喻如一字詮百千字。而於彼字不可盡也。隨彼法門而說諸法。如是如是現諸法門。雖現如是無量法門。而不能盡無礙辯才。以得無盡樂說辯才。是故能現無盡辯才。於一法門句中。令入一切諸法門句。一切法門句中。令入一法門句。
文殊師利白佛言。世尊。此法何色。佛言。文殊師利。一切法是天門。此是陀羅尼句。文殊師利言。世尊。云何此陀羅尼句是天門。佛言。文殊師利。一切法住寂滅定。此是菩薩入天相法門陀羅尼句。
文殊師利。一切法是龍門。此是陀羅尼句。文殊師利言。世尊。云何此陀羅尼句是龍門。佛言。文殊師利。一切法以一字門故。從字所聞故。無字而說于字。此是菩薩入龍相法門陀羅尼句。文殊師利。一切法是夜叉門。此是陀羅尼句。文殊師利言。世尊。云何此陀羅尼句是夜叉門。佛言。文殊師利。一切法入夜叉相。畢竟不生故。此是菩薩入夜叉相法門陀羅尼句。
文殊師利。一切法是乾闥婆門。此是陀羅尼句。文殊師利言。
【現代漢語翻譯】 現代漢語譯本：最終獲得解脫，所以（之前的狀態）被稱為愚癡。文殊師利（Manjushri，菩薩名）。如果一切法最終都能獲得解脫，那麼這就叫做金剛上味陀羅尼句（Vajropama-rasa-dharani-vakya，金剛般至上的陀羅尼語句）。
這時，文殊師利童子（Manjushri，菩薩名）問佛說：『世尊，有沒有一種法門，能夠成就菩薩，使他們獲得一切順向三昧（anuloma-samadhi，順向禪定）？』佛說：『文殊師利，有一種法門。菩薩如果成就了這種法門，就能通達一切事物。比如一個字可以詮釋成百上千個字，而這個字的含義卻無法窮盡。隨著這個法門而宣說各種法，就這樣顯現出各種法門。雖然顯現出如此無量的法門，卻不能窮盡無礙的辯才，因為獲得了無盡的樂說辯才。所以能夠顯現無盡的辯才，在一個法門句中，使人進入一切法門句；在一切法門句中，使人進入一個法門句。』
文殊師利問佛說：『世尊，這個法是什麼顏色？』佛說：『文殊師利，一切法都是天門（deva-mukha，通往天界的門）。這就是陀羅尼句。』文殊師利說：『世尊，為什麼這個陀羅尼句是天門？』佛說：『文殊師利，一切法都安住在寂滅定（nirvana-samadhi，涅槃禪定）中，這就是菩薩進入天相法門的陀羅尼句。』
『文殊師利，一切法都是龍門（naga-mukha，通往龍宮的門）。這就是陀羅尼句。』文殊師利問：『世尊，為什麼這個陀羅尼句是龍門？』佛說：『文殊師利，一切法因為一個字門（eka-aksara-mukha，單字法門）的緣故，從字中聽聞的緣故，沒有字卻在說著字。這就是菩薩進入龍相法門的陀羅尼句。文殊師利，一切法都是夜叉門（yaksa-mukha，通往夜叉界的門）。這就是陀羅尼句。』文殊師利問：『世尊，為什麼這個陀羅尼句是夜叉門？』佛說：『文殊師利，一切法進入夜叉相（yaksa-laksana，夜叉的特徵），最終不生不滅的緣故。這就是菩薩進入夜叉相法門的陀羅尼句。』
『文殊師利，一切法都是乾闥婆門（gandharva-mukha，通往乾闥婆界的門）。這就是陀羅尼句。』文殊師利問：
【English Translation】 English version: Ultimately attaining liberation, hence it is said to be ignorance. Manjushri (Manjushri, name of a Bodhisattva). If all dharmas ultimately attain liberation, then this is called the Vajropama-rasa-dharani-vakya (Vajropama-rasa-dharani-vakya, the diamond-like supreme flavor dharani sentence).
At that time, Manjushri, the youth (Manjushri, name of a Bodhisattva), said to the Buddha: 'World Honored One, is there a Dharma gate that, when accomplished by Bodhisattvas, enables them to attain all anuloma-samadhi (anuloma-samadhi, compliant samadhi)?' The Buddha said: 'Manjushri, there is a Dharma gate. When Bodhisattvas accomplish this Dharma gate, they can understand all things. It is like one word explaining hundreds and thousands of words, yet the meaning of that word cannot be exhausted. According to that Dharma gate, various dharmas are spoken, and thus various Dharma gates appear. Although such immeasurable Dharma gates appear, they cannot exhaust unimpeded eloquence, because they have attained endless joyful eloquence. Therefore, they can manifest endless eloquence, causing one to enter all Dharma gate sentences from one Dharma gate sentence; and causing one to enter one Dharma gate sentence from all Dharma gate sentences.'
Manjushri asked the Buddha: 'World Honored One, what color is this Dharma?' The Buddha said: 'Manjushri, all dharmas are the deva-mukha (deva-mukha, gate to the heavens). This is the dharani sentence.' Manjushri said: 'World Honored One, how is this dharani sentence the deva-mukha?' The Buddha said: 'Manjushri, all dharmas abide in nirvana-samadhi (nirvana-samadhi, nirvana samadhi). This is the dharani sentence for Bodhisattvas entering the Dharma gate of the deva aspect.'
'Manjushri, all dharmas are the naga-mukha (naga-mukha, gate to the dragon palace). This is the dharani sentence.' Manjushri asked: 'World Honored One, how is this dharani sentence the naga-mukha?' The Buddha said: 'Manjushri, all dharmas, because of the eka-aksara-mukha (eka-aksara-mukha, single-syllable gate), because of what is heard from the syllable, speak of the syllable without syllables. This is the dharani sentence for Bodhisattvas entering the Dharma gate of the naga aspect. Manjushri, all dharmas are the yaksa-mukha (yaksa-mukha, gate to the yaksha realm). This is the dharani sentence.' Manjushri asked: 'World Honored One, how is this dharani sentence the yaksa-mukha?' The Buddha said: 'Manjushri, all dharmas enter the yaksa-laksana (yaksa-laksana, characteristics of a yaksha), ultimately without arising or ceasing. This is the dharani sentence for Bodhisattvas entering the Dharma gate of the yaksa aspect.'
'Manjushri, all dharmas are the gandharva-mukha (gandharva-mukha, gate to the gandharva realm). This is the dharani sentence.' Manjushri asked:
世尊。云何此陀羅尼句是乾闥婆門。佛言。文殊師利。一切法過諸算數。以無量無邊過於虛空。此是菩薩入乾闥婆相法門陀羅尼句。
文殊師利。一切法是阿修羅門。此是陀羅尼句。文殊師利言。世尊。云何此陀羅尼句是阿修羅門。佛言。文殊師利。一切法順遍一切門。不以名可到。非色可到。非聲可到。非香可到。非味可到。非觸可到。非法可到。非佛可到。非法可到。非僧可到。非聲聞可到。非緣覺可到。非凡夫可到。文殊師利。一切法過諸到不到。以不起故。此是菩薩入阿修羅相法門陀羅尼句。
文殊師利。一切法是迦樓羅門。此是陀羅尼句。文殊師利言。世尊。云何此陀羅尼句是迦樓羅門。佛言。文殊師利。一切法畢竟不行。亦非不行。不去不來不生不滅不住不著無縛無解無住無往。文殊師利。一切法不住。住虛空界平等故。此是菩薩入迦樓羅相法門陀羅尼句。
文殊師利。一切法是緊那羅門。此是陀羅尼句。文殊師利言。世尊。云何此陀羅尼句是緊那羅門。佛言。文殊師利。一切法離作者故無作者無求者。無求而見者。此是菩薩入緊那羅相法門陀羅尼句。
文殊師利。一切法是摩睺羅伽門。此是陀羅尼句。文殊師利言。世尊。云何此陀羅尼句是摩睺羅伽門。佛言。文殊師利。一切
【現代漢語翻譯】 現代漢語譯本： 世尊，如何理解這個陀羅尼句是乾闥婆（Gandharva，天神的一種）之門？佛說：文殊師利（Manjusri，智慧的菩薩），一切法超越了所有的算數，因為它是無量無邊的，超過了虛空。這是菩薩進入乾闥婆之相的法門陀羅尼句。
文殊師利，一切法是阿修羅（Asura，一種神道生物）之門。這是陀羅尼句。文殊師利問：世尊，如何理解這個陀羅尼句是阿修羅之門？佛說：文殊師利，一切法順應遍及一切門，不能用名字達到，不能用色達到，不能用聲達到，不能用香達到，不能用味達到，不能用觸達到，不能用任何法達到，不能用佛達到，不能用僧達到，不能用聲聞（Sravaka，聽聞佛法而證悟者）達到，不能用緣覺（Pratyekabuddha，獨自證悟者）達到，不能用凡夫達到。文殊師利，一切法超越了所有能到達和不能到達的概念，因為它不生起。這是菩薩進入阿修羅之相的法門陀羅尼句。
文殊師利，一切法是迦樓羅（Garuda，一種巨鳥）之門。這是陀羅尼句。文殊師利問：世尊，如何理解這個陀羅尼句是迦樓羅之門？佛說：文殊師利，一切法畢竟不行，也不是不行；不去不來，不生不滅，不住不著，無縛無解，無住無往。文殊師利，一切法不住，因為住在虛空界的平等之中。這是菩薩進入迦樓羅之相的法門陀羅尼句。
文殊師利，一切法是緊那羅（Kinnara，一種半人半鳥的神）之門。這是陀羅尼句。文殊師利問：世尊，如何理解這個陀羅尼句是緊那羅之門？佛說：文殊師利，一切法遠離作者，所以沒有作者，沒有求者，沒有尋求卻能看見者。這是菩薩進入緊那羅之相的法門陀羅尼句。
文殊師利，一切法是摩睺羅伽（Mahoraga，一種巨蟒神）之門。這是陀羅尼句。文殊師利問：世尊，如何理解這個陀羅尼句是摩睺羅伽之門？佛說：文殊師利，一切
【English Translation】 English version: The World Honored One, how is this Dharani phrase the gate of Gandharvas (Gandharva, a type of celestial being)? The Buddha said: Manjusri (Manjusri, a Bodhisattva of wisdom), all dharmas transcend all calculations, because they are immeasurable and boundless, exceeding even the void. This is the Dharani phrase of the Dharma gate for Bodhisattvas entering the aspect of Gandharvas.
Manjusri, all dharmas are the gate of Asuras (Asura, a type of divine being). This is the Dharani phrase. Manjusri said: World Honored One, how is this Dharani phrase the gate of Asuras? The Buddha said: Manjusri, all dharmas accord with and pervade all gates, and cannot be reached by name, cannot be reached by form, cannot be reached by sound, cannot be reached by smell, cannot be reached by taste, cannot be reached by touch, cannot be reached by any dharma, cannot be reached by Buddha, cannot be reached by Sangha, cannot be reached by Sravakas (Sravaka, one who attains enlightenment by hearing the Buddha's teachings), cannot be reached by Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment independently), cannot be reached by ordinary beings. Manjusri, all dharmas transcend all concepts of reaching and not reaching, because they do not arise. This is the Dharani phrase of the Dharma gate for Bodhisattvas entering the aspect of Asuras.
Manjusri, all dharmas are the gate of Garudas (Garuda, a giant bird). This is the Dharani phrase. Manjusri said: World Honored One, how is this Dharani phrase the gate of Garudas? The Buddha said: Manjusri, all dharmas ultimately do not go, nor do they not go; they neither go nor come, neither arise nor cease, neither abide nor cling, without bondage or liberation, without abiding or going. Manjusri, all dharmas do not abide, because they abide in the equality of the realm of space. This is the Dharani phrase of the Dharma gate for Bodhisattvas entering the aspect of Garudas.
Manjusri, all dharmas are the gate of Kinnaras (Kinnara, a half-human, half-bird deity). This is the Dharani phrase. Manjusri said: World Honored One, how is this Dharani phrase the gate of Kinnaras? The Buddha said: Manjusri, all dharmas are apart from the maker, therefore there is no maker, no seeker, and no one who sees without seeking. This is the Dharani phrase of the Dharma gate for Bodhisattvas entering the aspect of Kinnaras.
Manjusri, all dharmas are the gate of Mahoragas (Mahoraga, a giant serpent deity). This is the Dharani phrase. Manjusri said: World Honored One, how is this Dharani phrase the gate of Mahoragas? The Buddha said: Manjusri, all
法。離一切法垢永得光明。一切眾生不能染不能凈。以凈陀羅尼門故。何以故。文殊師利。一切法畢竟寂滅性不生故。此是菩薩入摩睺羅伽相法門陀羅尼句。
文殊師利。一切法是婦女門。此是陀羅尼句。文殊師利言。世尊。云何此陀羅尼句是婦女門。佛言。文殊師利。一切法皆虛妄。是男門是女門。以離女門故。謂非事故。此是菩薩入婦女相法門陀羅尼句。
文殊師利。一切法是丈夫門。此是陀羅尼句。文殊師利言。世尊。云何此陀羅尼句是丈夫門。佛言。文殊師利。一切法。若於前際中際后際不見丈夫。文殊師利。離於三界不著三界。然于彼處無女無男。假立名字。然彼假名彼處寂靜。而彼說染。然彼色依四大。依四大故不見生滅。一切諸法畢竟永滅。此是菩薩入丈夫相法門陀羅尼句。文殊師利。一切法是地獄門。此是陀羅尼句。文殊師利言。世尊。云何此陀羅尼句是地獄門。佛言。文殊師利。地獄以何順相。文殊師利言。世尊。一切法虛空等相。佛言。文殊師利。于意云何。彼地獄從何所起。文殊師利言。世尊。一切法是自念起相。自妄念故。一切凡夫而自繫縛。以繫縛故則是地獄。雖非是有。而令受者受彼苦故。文殊師利言。世尊。譬如有人于睡夢中而見自身墮于地獄。墮地獄已。而見百千萬火
【現代漢語翻譯】 現代漢語譯本 法，遠離一切法的垢染，永遠獲得光明。一切眾生不能污染它，也不能使它清凈，因為清凈陀羅尼門（Dharani-mukha，總持之門）的緣故。為什麼呢？文殊師利（Manjushri，智慧的象徵），一切法的究竟寂滅的本性是不生不滅的。這是菩薩進入摩睺羅伽（Mahoraga，大蟒神）之相的法門陀羅尼句。
文殊師利，一切法是婦女之門。這是陀羅尼句。文殊師利問：『世尊，為什麼這個陀羅尼句是婦女之門呢？』佛說：『文殊師利，一切法都是虛妄的，無論是男門還是女門，因為遠離了女門，所以說沒有這件事。』這是菩薩進入婦女之相的法門陀羅尼句。
文殊師利，一切法是丈夫之門。這是陀羅尼句。文殊師利問：『世尊，為什麼這個陀羅尼句是丈夫之門呢？』佛說：『文殊師利，一切法，無論是在過去、現在還是未來，都見不到丈夫。文殊師利，遠離三界，不執著三界，然而在那裡沒有女也沒有男，只是假立名字。然而那個假名在那裡是寂靜的，而那裡卻說有染污。然而那個色法依賴四大（四大元素：地、水、火、風），依賴四大所以不見生滅。一切諸法畢竟永遠滅盡。』這是菩薩進入丈夫之相的法門陀羅尼句。文殊師利，一切法是地獄之門。這是陀羅尼句。文殊師利問：『世尊，為什麼這個陀羅尼句是地獄之門呢？』佛說：『文殊師利，地獄以什麼順應之相存在呢？』文殊師利說：『世尊，一切法都具有虛空一樣的相。』佛說：『文殊師利，你認為怎麼樣？那個地獄從哪裡生起呢？』文殊師利說：『世尊，一切法都是從自己的念頭生起的相。因為自己的妄念，一切凡夫自己束縛自己。因為被束縛，所以就是地獄。雖然不是真實存在，卻讓接受者承受那樣的痛苦。』文殊師利說：『世尊，譬如有人在睡夢中看見自己墮入地獄。墮入地獄后，看見成百上千的火焰。
【English Translation】 English version The Dharma, far from all defilements of the Dharma, eternally attains luminosity. All sentient beings cannot taint it, nor can they purify it, because of the pure Dharani-mukha (gate of dharani). Why is that? Manjushri (Manjushri, symbol of wisdom), the ultimate quiescent nature of all dharmas is unborn and unceasing. This is the Dharani phrase for the Bodhisattva's entry into the aspect of Mahoraga (Mahoraga, great serpent deity).
Manjushri, all dharmas are the gate of women. This is the Dharani phrase. Manjushri said, 'World Honored One, why is this Dharani phrase the gate of women?' The Buddha said, 'Manjushri, all dharmas are illusory, whether it is the gate of men or the gate of women, because it is far from the gate of women, therefore it is said that there is no such thing.' This is the Dharani phrase for the Bodhisattva's entry into the aspect of women.
Manjushri, all dharmas are the gate of men. This is the Dharani phrase. Manjushri said, 'World Honored One, why is this Dharani phrase the gate of men?' The Buddha said, 'Manjushri, all dharmas, whether in the past, present, or future, do not see a man. Manjushri, being apart from the three realms, not attached to the three realms, yet there is neither woman nor man, only names are provisionally established. However, that provisional name is quiescent there, and yet it is said to be defiled. However, that form depends on the four great elements (four great elements: earth, water, fire, wind), and because it depends on the four great elements, birth and death are not seen. All dharmas are ultimately and eternally extinguished.' This is the Dharani phrase for the Bodhisattva's entry into the aspect of men. Manjushri, all dharmas are the gate of hell. This is the Dharani phrase. Manjushri said, 'World Honored One, why is this Dharani phrase the gate of hell?' The Buddha said, 'Manjushri, with what conforming aspect does hell exist?' Manjushri said, 'World Honored One, all dharmas have the aspect of emptiness.' The Buddha said, 'Manjushri, what do you think? Where does that hell arise from?' Manjushri said, 'World Honored One, all dharmas are the aspect arising from one's own thoughts. Because of one's own deluded thoughts, all ordinary beings bind themselves. Because of being bound, it is hell. Although it is not truly existent, it causes the receiver to endure such suffering.' Manjushri said, 'World Honored One, for example, someone in a dream sees himself falling into hell. After falling into hell, he sees hundreds of thousands of flames.'
所燒。見捉其身擲鑊湯中。彼人見身大受苦惱。見有大火之所燒逼而生怖怕。而口出言。極苦極苦。彼人諸親來問其言。汝何所痛。彼人答言。我受地獄極大苦惱。大火燒我。復擲我身著鑊湯中。彼如是語。瞋諸親言。我受地獄受大苦惱。云何諸人而問我言。有何苦耶。諸親語言。汝今勿怖汝以睡眠。汝今實不從此至彼。亦不從彼而至於此。彼人聞已。方自生念。我是睡夢。此是虛妄非是真實。虛假如幻。如是知見身心得安。世尊。如彼非有而說言有。而自說言我墮地獄。世尊。如是一切諸凡夫人。顛倒虛妄實不繫縛而生女想。生女想已。見身共行。作如是言。我是丈夫彼是婦女。彼是我婦我是彼夫。彼人以起貪瞋癡等諸煩惱故。自心生於有所作想。以此因故。有斗諍等諸非法事。彼人如是起斗諍已。生大嫌恨。彼以如是顛倒想故。命終之後墮地獄中。于無量劫受諸苦惱。世尊。又如彼人。諸親來言。是汝睡眠不去不來。世尊。一切凡夫亦復如是。有四顛倒妄見而說。而實于中無有丈夫亦無女人。無有眾生及無命等。一切諸法皆是不實虛妄故。見一切法空本性不生而不可見。不可分別亦不可著。一切諸法如夢如幻如水中月。世尊。一切法中無有可染無不可染。世尊。一切諸法皆是虛妄。虛妄生故。是故如來說一切法離
【現代漢語翻譯】 現代漢語譯本 所燒。看見有人抓住他的身體，扔進沸騰的湯鍋中。那人感到身體遭受巨大的痛苦，被大火燒灼逼迫，心中充滿恐懼，口中發出聲音：『極苦啊！極苦啊！』他的親人來問他：『你哪裡痛？』那人回答說：『我正在地獄中遭受極大的苦惱，大火燒我，又把我扔進沸騰的湯鍋中。』他這樣說著，嗔怒地對親人說：『我正在地獄中遭受巨大的苦惱，你們為什麼還要問我有什麼苦呢？』親人們說：『你不要害怕，你只是在睡覺。你實際上並沒有從這裡到那裡，也沒有從那裡到這裡。』那人聽了之後，才自己想到：『我是在做夢，這是虛假的，不是真實的，虛假如幻。』這樣知見后，身心才得到安寧。 世尊（Bhagavan，佛陀），就像那個人，明明沒有發生的事情，卻說有發生，還說自己墮入了地獄。世尊，所有凡夫俗子也都是這樣，顛倒虛妄，實際上沒有被束縛，卻生起對女性的執著。生起對女性的執著后，看到身體與自己一同行動，就說：『我是丈夫，她是婦女。她是我的妻子，我是她的丈夫。』那人因為生起貪婪、嗔恨、愚癡等各種煩惱，心中就產生了有所作為的想法。因為這個原因，就有了爭鬥等各種非法的事情。那人這樣發起爭鬥后，就產生了極大的嫌隙和怨恨。他因為這樣的顛倒妄想，命終之後墮入地獄中，在無量劫中遭受各種苦惱。 世尊，又像那個人，他的親人來告訴他：『你只是在睡覺，沒有去也沒有來。』世尊，一切凡夫也是這樣，因為有四種顛倒妄見而妄加言說，但實際上其中既沒有丈夫，也沒有女人，沒有眾生，也沒有壽命等等。一切諸法都是不真實的、虛妄的。因為見到一切法空性，本性不生，所以不可見，不可分別，也不可執著。一切諸法都如夢如幻，如水中月。 世尊，一切法中沒有可染的，也沒有不可染的。世尊，一切諸法都是虛妄的。因為虛妄產生，所以如來說一切法離（離一切相）。
【English Translation】 English version Was burned. Seeing someone seized his body and threw him into a cauldron of boiling soup. That person felt great pain in his body, was burned and逼迫 by the great fire, his heart was filled with fear, and he uttered the words: 'Extreme suffering! Extreme suffering!' His relatives came and asked him: 'Where does it hurt?' That person replied: 'I am suffering great pain in hell, the great fire is burning me, and I am being thrown into a cauldron of boiling soup.' As he said this, he angrily said to his relatives: 'I am suffering great pain in hell, why do you ask me what pain I am in?' The relatives said: 'Do not be afraid, you are just sleeping. You have not actually gone from here to there, nor have you come from there to here.' After hearing this, the person then thought to himself: 'I am dreaming, this is false, not real, false like an illusion.' With this knowledge and understanding, his body and mind were at peace. Bhagavan (世尊, Buddha), like that person, said that something had happened when it had not, and even said that he had fallen into hell. World-Honored One, all ordinary people are like this, upside down and false, actually not bound, but giving rise to attachment to women. After giving rise to attachment to women, seeing the body acting with oneself, they say: 'I am the husband, she is the woman. She is my wife, I am her husband.' Because that person gives rise to greed, hatred, ignorance and other kinds of afflictions, the thought of doing something arises in his mind. Because of this reason, there are various illegal things such as fighting. After that person initiates a fight like this, he generates great resentment and hatred. Because of such upside-down delusions, after his life ends, he falls into hell, suffering various pains for countless kalpas (劫, eons). World-Honored One, like that person, his relatives came and told him: 'You are just sleeping, you have not gone nor come.' World-Honored One, all ordinary people are also like this, because they have four kinds of upside-down delusions, they speak falsely, but in reality there is neither husband nor woman, neither sentient being nor life, etc. All dharmas (法, phenomena) are unreal and false. Because they see that all dharmas are empty in nature and do not arise, they are invisible, indistinguishable, and cannot be clung to. All dharmas are like dreams, like illusions, like the moon in water. World-Honored One, in all dharmas there is nothing that can be defiled and nothing that cannot be defiled. World-Honored One, all dharmas are false. Because falseness arises, the Tathagata (如來, Thus Come One) says that all dharmas are apart (apart from all appearances).
我我所。遠離一切地獄門故。爾時世尊贊文殊師利童子言。善哉善哉。文殊師利。一切地獄應如是見。如汝所見如是分別。文殊師利。若如是見。無有地獄無地獄門。彼人則得無生法忍。說此地獄法門之時。九萬二千諸菩薩等。一切皆得無生法忍。得是忍已。一時同聲作如是言。善哉善哉。此是諸佛如來境界。而於一切無我法中。忽然而得一切佛法。爾時文殊師利童子白佛言。世尊。唯愿世尊。說諸菩薩入不二法門。菩薩得入不二法門故。則得一切諸法不二。而不執著。爾時佛告文殊師利童子言。文殊師利。是入一切諸法平等隨順法門菩薩得此正法門已。而於一切諸煩惱中見諸佛法。及得辯才善能說法。文殊師利白佛言。世尊。彼法門以何相。佛言。文殊師利。善思念之我為汝說。是法門名離一切煩惱。故我說此陀羅尼門。文殊師利言。善哉世尊。愿為我說。我頂戴受。佛言。文殊師利。無明是菩提。此是陀羅尼句門。文殊師利言。世尊。云何無明是菩提。佛言。文殊師利。以無無明故說無明。若無無明則亦無生。若無生者彼則無染。文殊師利。菩提無染。以性清凈體鮮潔故。文殊師利。我見此事故說無明。是以不二說故。文殊師利。我不得無明是故我說無明。文殊師利。此是菩薩入無明相法門陀羅尼句。
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【現代漢語翻譯】 現代漢語譯本：我（執著于）『我』和『我所』（屬於我的東西）。（如果能夠）遠離一切地獄之門，（就不會墮入地獄）。 這時，世尊讚歎文殊師利童子說：『好啊，好啊，文殊師利！一切地獄應當這樣去看待，如你所見，這樣去分辨。文殊師利，如果這樣去看待，就沒有地獄，也沒有地獄之門。那人就能證得無生法忍。』 在宣說這個地獄法門的時候，九萬二千位菩薩等，一切都證得了無生法忍。得到這個忍之後，一時同聲說：『好啊，好啊！這是諸佛如來的境界，而在一切無我之法中，忽然證得一切佛法。』 這時，文殊師利童子對佛說：『世尊，唯愿世尊宣說諸菩薩進入不二法門。菩薩能夠進入不二法門，就能證得一切諸法不二，而不執著。』 這時，佛告訴文殊師利童子說：『文殊師利，這是進入一切諸法平等隨順的法門。菩薩得到這個正法門后，在一切諸煩惱中見到諸佛之法，並且得到辯才，善於說法。』 文殊師利問佛說：『世尊，那個法門以什麼為相？』 佛說：『文殊師利，好好地思念，我為你宣說。這個法門名為遠離一切煩惱，所以我宣說這個陀羅尼門。』 文殊師利說：『好啊，世尊，愿您為我宣說，我頂戴受持。』 佛說：『文殊師利，無明（avidyā）是菩提（bodhi）。這是陀羅尼句門。』 文殊師利問：『世尊，為什麼說無明是菩提？』 佛說：『文殊師利，因為沒有「無無明」的緣故才說無明。如果沒有無明，也就沒有生。如果沒有生，那就沒有染污。文殊師利，菩提沒有染污，因為它的自性清凈，本體鮮潔。文殊師利，我見到這個緣故才說無明，所以用不二之說。文殊師利，我沒有得到無明，所以我說無明。文殊師利，這是菩薩進入無明相法門的陀羅尼句。 文殊（Mañjuśrī）。』
【English Translation】 English version: I (cling to) 'I' and 'mine' (things that belong to me). (If one can) stay away from all the gates of hell, (one will not fall into hell). At that time, the World Honored One praised Mañjuśrī (文殊師利) Bodhisattva, saying: 'Excellent, excellent, Mañjuśrī! All hells should be viewed in this way, and distinguished as you have seen and distinguished them. Mañjuśrī, if one views them in this way, there is no hell and no gate of hell. That person will then attain the forbearance of non-origination.' When this Dharma gate of hell was being expounded, ninety-two thousand Bodhisattvas (菩薩) and others all attained the forbearance of non-origination. Having attained this forbearance, they simultaneously exclaimed: 'Excellent, excellent! This is the realm of all Buddhas (諸佛) and Tathāgatas (如來), and within all Dharma (法) of no-self, they suddenly attain all Buddha Dharma.' At that time, Mañjuśrī Bodhisattva said to the Buddha (佛): 'World Honored One, may the World Honored One expound the Dharma gate of non-duality for the Bodhisattvas to enter. If Bodhisattvas can enter the Dharma gate of non-duality, they will attain the non-duality of all Dharmas, without clinging.' At that time, the Buddha told Mañjuśrī Bodhisattva: 'Mañjuśrī, this is the Dharma gate of entering all Dharmas with equality and compliance. After Bodhisattvas attain this correct Dharma gate, they see the Dharma of all Buddhas within all afflictions, and they attain eloquence and are skilled in expounding the Dharma.' Mañjuśrī asked the Buddha: 'World Honored One, what is the characteristic of that Dharma gate?' The Buddha said: 'Mañjuśrī, contemplate well, and I will expound it for you. This Dharma gate is named 'separation from all afflictions,' therefore I expound this Dhāraṇī (陀羅尼) gate.' Mañjuśrī said: 'Excellent, World Honored One, may you expound it for me, and I will uphold and receive it.' The Buddha said: 'Mañjuśrī, ignorance (avidyā) is Bodhi (bodhi). This is the Dhāraṇī phrase gate.' Mañjuśrī asked: 'World Honored One, why is ignorance Bodhi?' The Buddha said: 'Mañjuśrī, because there is no 'non-ignorance,' therefore we speak of ignorance. If there is no ignorance, then there is also no birth. If there is no birth, then there is no defilement. Mañjuśrī, Bodhi is without defilement, because its nature is pure and its essence is pristine. Mañjuśrī, I see this reason, therefore I speak of ignorance, and thus use the teaching of non-duality. Mañjuśrī, I do not attain ignorance, therefore I speak of ignorance. Mañjuśrī, this is the Dhāraṇī phrase of the Dharma gate for Bodhisattvas to enter the aspect of ignorance. Mañjuśrī.'
殊師利。行是菩提。此是陀羅尼門。何以故。文殊師利。以一切法離一切算數相。無量無邊不見邊際。順善不善。令入地獄餓鬼畜生。而不從此而至於彼。亦不從彼而至於此。而生彼此。文殊師利。一切法不過不來。無所至無所到。文殊師利。此是菩薩入行相法門陀羅尼句。
文殊師利。識是菩提。此是陀羅尼門。何以故。文殊師利。如來說識而是虛妄。虛妄所作虛妄現故。文殊師利。如是一切虛妄法中若求諸法。說言我證佛法得成正覺度諸眾生。我於世間最上勝者。彼人乃于虛妄法中妄念菩提。而起慢心欺陵於他。文殊師利。我坐道場時無有法可證。此是聲聞法此是緣覺法此是凡夫法。文殊師利。此是菩薩入識相法門陀羅尼句。文殊師利。名色是菩提。此是陀羅尼門。何以故。文殊師利。名色非事故。而以聲說。而無所說。色無作者故。若無作者。是即無前無中無後。文殊師利。如來說我是菩提。而彼於十方不可見故。文殊師利。此是菩薩入名色相法門陀羅尼句。
文殊師利。六入是菩提。此是陀羅尼門。何以故。文殊師利。此諸入等。皆是入相。皆是空相是寂靜相。非諸眾生眼見色已。而言我見。如是耳鼻舌身意等亦復如是。不作是念。我能分別一切諸法。非以眼識知耳境界。非以耳識知眼境界。如
【現代漢語翻譯】 現代漢語譯本： 文殊師利（Manjushri，菩薩名）。行就是菩提（Bodhi，覺悟）。這是陀羅尼門（Dharani，總持法門）。為什麼呢？文殊師利，因為一切法都遠離一切算數之相，無量無邊，不見邊際。順應善與不善，使眾生墮入地獄、餓鬼、畜生道，但並不因此而從這裡到那裡，也不從那裡到這裡，而生起彼此的分別。文殊師利，一切法不過去，不未來，無所至，無所到。文殊師利，這是菩薩入行相法門陀羅尼句。
文殊師利，識就是菩提。這是陀羅尼門。為什麼呢？文殊師利，如來說識是虛妄的，因為虛妄所作，虛妄顯現。文殊師利，如在一切虛妄法中，若有人求諸法，說『我證得佛法，得成正覺，度諸眾生，我是世間最上勝者』，此人乃是在虛妄法中妄念菩提，而生起慢心，欺陵他人。文殊師利，我坐道場時，沒有法可以證，沒有『這是聲聞法』、『這是緣覺法』、『這是凡夫法』的分別。文殊師利，這是菩薩入識相法門陀羅尼句。文殊師利，名色就是菩提。這是陀羅尼門。為什麼呢？文殊師利，名色並非實有，只是用聲音來表達，而實際上沒有什麼可說。色沒有作者，若沒有作者，就是沒有前、沒有中、沒有後。文殊師利，如來說『我』是菩提，而這個『我』在十方都不可見。文殊師利，這是菩薩入名色相法門陀羅尼句。
文殊師利，六入（Six entrances，眼、耳、鼻、舌、身、意）就是菩提。這是陀羅尼門。為什麼呢？文殊師利，這些六入等，都是入相，都是空相，都是寂靜相。不是眾生用眼睛看到色之後，就說『我見』。像這樣，耳、鼻、舌、身、意等也是如此。不作這樣的念頭：『我能分別一切諸法』。不是用眼識去知耳的境界，不是用耳識去知眼的境界，像這樣...
【English Translation】 English version: Manjushri (Manjushri, name of a Bodhisattva), action is Bodhi (Bodhi, enlightenment). This is the Dharani (Dharani, a mnemonic device, a summary of teachings) gate. Why is that? Manjushri, because all dharmas are apart from all aspects of calculation, immeasurable and boundless, with no visible boundary. Following good and non-good, causing beings to enter hell, the realm of hungry ghosts, and the animal realm, but not from here to there, nor from there to here, giving rise to the distinction of 'this' and 'that'. Manjushri, all dharmas neither pass away nor come, nowhere to go, nowhere to arrive. Manjushri, this is the Dharani phrase for the Bodhisattva's entrance into the Dharma gate of the aspect of action.
Manjushri, consciousness is Bodhi. This is the Dharani gate. Why is that? Manjushri, the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) says that consciousness is false, because it is made by falsehood, and falsehood appears. Manjushri, if someone seeks dharmas within all these false dharmas, saying, 'I have attained the Buddha Dharma, achieved perfect enlightenment, and liberated all beings; I am the most supreme and victorious in the world,' that person is falsely conceiving Bodhi within false dharmas, giving rise to arrogance and deceiving others. Manjushri, when I sat at the Bodhi-tree, there was no Dharma to be attained, no distinction of 'this is the Dharma of the Sravakas (Sravakas, 'hearers' or disciples)', 'this is the Dharma of the Pratyekabuddhas (Pratyekabuddhas, 'solitary Buddhas')', 'this is the Dharma of ordinary beings'. Manjushri, this is the Dharani phrase for the Bodhisattva's entrance into the Dharma gate of the aspect of consciousness. Manjushri, name and form are Bodhi. This is the Dharani gate. Why is that? Manjushri, name and form are not real things, but are expressed with sound, and there is actually nothing to say. Form has no maker, and if there is no maker, then there is no beginning, no middle, and no end. Manjushri, the Tathagata says 'I' is Bodhi, but that 'I' is invisible in the ten directions. Manjushri, this is the Dharani phrase for the Bodhisattva's entrance into the Dharma gate of the aspect of name and form.
Manjushri, the six entrances (Six entrances, eye, ear, nose, tongue, body, mind) are Bodhi. This is the Dharani gate. Why is that? Manjushri, these entrances, etc., are all aspects of entrance, all aspects of emptiness, all aspects of stillness. It is not that after beings see form with their eyes, they say, 'I see'. Likewise, the ear, nose, tongue, body, and mind are also like this. Do not make the thought, 'I can distinguish all dharmas'. It is not with eye-consciousness that one knows the realm of the ear, it is not with ear-consciousness that one knows the realm of the eye, like this...
是意知諸法境界。一切諸法非意境界。迭相違故。文殊師利。一切法無覺離諸心相。迭互相故一切法空。若一切法畢竟空者。是菩提相。文殊師利。此是菩薩入六入相法門陀羅尼句。
文殊師利。觸是菩提。此是陀羅尼門。何以故。文殊師利。所言觸者。是色聲香味觸法相。文殊師利。若法有觸彼緣故生。若以緣故生。若以緣成者。彼名緣成。若以緣成者彼是虛妄。若虛妄者彼畢竟無。若畢竟無彼則不生不滅。文殊師利。一切法無生滅相是菩提。文殊師利。此是菩薩入觸相法門陀羅尼句。
文殊師利。受是菩提。此是陀羅尼門。何以故。文殊師利。受者是三受。謂苦受樂受不苦不樂受。文殊師利。受不在內亦不在外不在中間。文殊師利。彼受若不在內若不在外不在中間者。彼中有眾生生苦受樂受想。文殊師利言。世尊。一切凡夫顛倒繫縛。而於不實法中生樂受苦受。世尊。一切法如幻。一切受性不生不滅。佛言。文殊師利。是故我說受是菩提。文殊師利。此是菩薩入受相法門陀羅尼句。
文殊師利。愛是菩提。此是陀羅尼門。何以故。文殊師利。愛是能生煩惱因故。文殊師利。于意云何。譬如有人實未得子作生子想。然彼人子為內生耶為外生耶。彼人有不。文殊師利言。世尊。彼人本無子。云何起
【現代漢語翻譯】 現代漢語譯本： 是用意去認知諸法的境界。一切諸法並非意所能及的境界，因為它們相互違背。文殊師利（Manjushri，菩薩名）。一切法沒有覺知，脫離了各種心識的表象，因為它們相互依存，所以一切法皆為空性。如果一切法最終都是空性，這就是菩提（Bodhi，覺悟）的相狀。文殊師利，這是菩薩進入六入（指眼、耳、鼻、舌、身、意六種感覺器官）相的法門陀羅尼（Dharani，總持）句。
文殊師利，觸（Sparsha，感覺）就是菩提，這是陀羅尼門。為什麼這麼說呢？文殊師利，所說的觸，是指色（Rupa，顏色、形狀）、聲（Shabda，聲音）、香（Gandha，氣味）、味（Rasa，味道）、觸（Sparsha，觸覺）、法（Dharma，事物、規律）的表象。文殊師利，如果法因為觸而產生，因為因緣而生，因為因緣和合而成，那麼它就叫做緣成。如果它是緣成，那就是虛妄的。如果它是虛妄的，那麼它最終就是不存在的。如果它最終不存在，那麼它就不會產生，也不會消滅。文殊師利，一切法沒有生滅的相狀，這就是菩提。文殊師利，這是菩薩進入觸相的法門陀羅尼句。
文殊師利，受（Vedana，感受）就是菩提，這是陀羅尼門。為什麼這麼說呢？文殊師利，受是指三種感受，即苦受（Dukkha-vedana，痛苦的感受）、樂受（Sukha-vedana，快樂的感受）、不苦不樂受（Adhukkha-asukha-vedana，既非痛苦也非快樂的感受）。文殊師利，受不在內，也不在外，也不在中間。文殊師利，如果受不在內，不在外，不在中間，那麼其中眾生就會產生苦受、樂受的想法。文殊師利問：『世尊（Bhagavan，佛的尊稱），一切凡夫（Prthagjana，指未開悟的普通人）顛倒迷惑，在不真實的法中產生樂受和苦受。世尊，一切法如幻象，一切受的本性不生不滅。』佛說：『文殊師利，因此我說受就是菩提。文殊師利，這是菩薩進入受相的法門陀羅尼句。』
文殊師利，愛（Trsna，渴愛）就是菩提，這是陀羅尼門。為什麼這麼說呢？文殊師利，愛是產生煩惱的原因。文殊師利，你認為怎麼樣？譬如有人實際上沒有得到兒子，卻產生了生了兒子的想法。那麼，這個兒子是從內部產生的呢，還是從外部產生的呢？這個人有兒子嗎？』文殊師利說：『世尊，這個人本來就沒有兒子，怎麼會產生呢？』
【English Translation】 English version: It is to know the realm of all dharmas through intention. All dharmas are not the realm of intention, because they contradict each other. Manjushri (Manjushri, name of a Bodhisattva). All dharmas have no awareness and are separated from all mental appearances, because they depend on each other, so all dharmas are empty. If all dharmas are ultimately empty, that is the characteristic of Bodhi (Bodhi, enlightenment). Manjushri, this is the Dharani (Dharani, mantra) phrase of the Dharma gate for Bodhisattvas to enter the aspect of the six entrances (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind).
Manjushri, contact (Sparsha, sensation) is Bodhi. This is the Dharani gate. Why is that? Manjushri, what is called contact refers to the appearances of form (Rupa, color, shape), sound (Shabda, sound), smell (Gandha, odor), taste (Rasa, taste), touch (Sparsha, touch), and dharma (Dharma, things, laws). Manjushri, if a dharma arises because of contact, is born because of conditions, and is formed because of the combination of conditions, then it is called conditionally arisen. If it is conditionally arisen, then it is illusory. If it is illusory, then it is ultimately non-existent. If it is ultimately non-existent, then it neither arises nor ceases. Manjushri, all dharmas have no characteristics of arising or ceasing, this is Bodhi. Manjushri, this is the Dharani phrase of the Dharma gate for Bodhisattvas to enter the aspect of contact.
Manjushri, feeling (Vedana, sensation) is Bodhi. This is the Dharani gate. Why is that? Manjushri, feeling refers to the three feelings, namely painful feeling (Dukkha-vedana, painful sensation), pleasant feeling (Sukha-vedana, pleasant sensation), and neither-painful-nor-pleasant feeling (Adhukkha-asukha-vedana, neither painful nor pleasant sensation). Manjushri, feeling is not inside, nor outside, nor in the middle. Manjushri, if feeling is not inside, not outside, not in the middle, then sentient beings will have thoughts of painful feeling and pleasant feeling. Manjushri asked: 'Bhagavan (Bhagavan, honorific title for the Buddha), all ordinary beings (Prthagjana, referring to ordinary people who have not attained enlightenment) are deluded and bound, and generate pleasant and painful feelings in unreal dharmas. Bhagavan, all dharmas are like illusions, and the nature of all feelings neither arises nor ceases.' The Buddha said: 'Manjushri, therefore I say that feeling is Bodhi. Manjushri, this is the Dharani phrase of the Dharma gate for Bodhisattvas to enter the aspect of feeling.'
Manjushri, love (Trsna, craving) is Bodhi. This is the Dharani gate. Why is that? Manjushri, love is the cause of generating afflictions. Manjushri, what do you think? For example, if someone has not actually obtained a son, but has the thought of having given birth to a son. Then, is this son born from within, or born from without? Does this person have a son?' Manjushri said: 'Bhagavan, this person originally had no son, how could he arise?'
子想。佛言。文殊師利。於後彼人成大丈夫。而和合故方生於子。文殊師利。愛從何生。為從前際中際后際。為內生耶為外生耶。和合生耶。文殊師利言。世尊。愛不在內亦不在外。乃至無有諸方差別。佛言。文殊師利。此法誰說為方所覺。文殊師利。又復是愛誰造誰作。文殊師利言。世尊。愛離所作而無作者。文殊師利言。世尊。以四顛倒繫縛。一切凡夫眾生即起虛妄。佛言。文殊師利。于意云何。若法有者為有為無。文殊師利言。世尊。若是諸法畢竟無者。彼法雲何有染有凈。文殊師利言。不也世尊。佛言。文殊師利。諸法若有。諸方性相而不可見。亦不從內亦不從外。不染不凈。文殊師利。此是菩提。文殊師利。此是菩薩入愛相法門陀羅尼句。
文殊師利。取是菩提。此是陀羅尼門。文殊師利言。世尊。常說一切諸法無縛無解。是諸凡夫何所取耶。佛言。文殊師利。一切眾生繫著色聲香味觸等。及取五欲。文殊師利。于汝意云何。色能生聲不。文殊師利言。不也世尊。佛言。文殊師利。于意云何。頗有一法能令與法能令法住能作障耶。文殊師利言。不也世尊。佛言。文殊師利。一切諸法畢竟不生無有障閡。彼法不作迭互相生迭互相語而無有業。而有彼說。以彼諸法畢竟癡故。文殊師利。以是義故。我說此
【現代漢語翻譯】 現代漢語譯本： 『子』的想法是怎樣的？佛說：『文殊師利（Manjushri，菩薩名）。後來那人成為大丈夫，因為和合的緣故才生了孩子。文殊師利，愛從哪裡產生？是從過去、現在、未來？是從內部產生，還是從外部產生？還是和合產生？』文殊師利說：『世尊，愛不在內部，也不在外部，甚至沒有各個方向的差別。』佛說：『文殊師利，這種法是誰說出來的，又是誰在哪個地方覺悟的？文殊師利，這愛又是誰創造誰製造的？』文殊師利說：『世尊，愛離開了造作，也沒有作者。』文殊師利說：『世尊，因為四種顛倒的束縛，一切凡夫眾生就產生了虛妄。』佛說：『文殊師利，你認為怎麼樣？如果法存在，是有還是沒有？』文殊師利說：『世尊，如果這些法畢竟是空無的，那麼這些法怎麼會有染污和清凈呢？』文殊師利說：『不是這樣的，世尊。』佛說：『文殊師利，諸法如果存在，各個方向的體性和現象卻不可見，也不從內部產生，也不從外部產生，不染污也不清凈。文殊師利，這就是菩提（Bodhi，覺悟）。文殊師利，這是菩薩進入愛相法門的總持句。』
『文殊師利，取用這個菩提，這就是陀羅尼門（Dharani，總持）。』文殊師利說：『世尊，您常說一切諸法沒有束縛也沒有解脫，那麼這些凡夫取什麼呢？』佛說：『文殊師利，一切眾生執著於色、聲、香、味、觸等，以及貪取五欲。文殊師利，你認為怎麼樣？色能產生聲嗎？』文殊師利說：『不能，世尊。』佛說：『文殊師利，你認為怎麼樣？有沒有一種法能夠讓另一種法產生，能夠讓法存在，能夠製造障礙呢？』文殊師利說：『沒有，世尊。』佛說：『文殊師利，一切諸法畢竟不生，沒有障礙阻隔。這些法不互相造作，不互相產生，不互相談論，也沒有業，卻有那些說法，因為那些法畢竟是愚癡的緣故。文殊師利，因為這個緣故，我才說這些。』
【English Translation】 English version: What is the thought of 'child'? The Buddha said: 'Manjushri (Manjushri, name of a Bodhisattva), later that person becomes a great man, and a child is born because of the union. Manjushri, where does love arise from? Does it arise from the past, present, or future? Does it arise from within, or from without? Or does it arise from union?' Manjushri said: 'World Honored One, love is not within, nor is it without, and there are not even differences in directions.' The Buddha said: 'Manjushri, who speaks this Dharma, and who awakens to it in what place? Manjushri, who creates and makes this love?' Manjushri said: 'World Honored One, love is apart from making and has no maker.' Manjushri said: 'World Honored One, because of the bondage of the four inversions, all ordinary beings arise with falseness.' The Buddha said: 'Manjushri, what do you think? If a Dharma exists, does it exist or not?' Manjushri said: 'World Honored One, if these Dharmas are ultimately non-existent, how can these Dharmas have defilement and purity?' Manjushri said: 'No, World Honored One.' The Buddha said: 'Manjushri, if Dharmas exist, their nature and characteristics in all directions are invisible, and they do not arise from within, nor do they arise from without, neither defiled nor pure. Manjushri, this is Bodhi (Bodhi, enlightenment). Manjushri, this is the Dharani (Dharani, mantra) phrase for Bodhisattvas entering the Dharma gate of the aspect of love.'
'Manjushri, take this Bodhi, this is the Dharani gate.' Manjushri said: 'World Honored One, you often say that all Dharmas have no bondage and no liberation, so what do these ordinary beings take?' The Buddha said: 'Manjushri, all beings are attached to form, sound, smell, taste, touch, etc., and grasp at the five desires. Manjushri, what do you think? Can form produce sound?' Manjushri said: 'No, World Honored One.' The Buddha said: 'Manjushri, what do you think? Is there a Dharma that can cause another Dharma to arise, that can cause a Dharma to abide, that can create obstacles?' Manjushri said: 'No, World Honored One.' The Buddha said: 'Manjushri, all Dharmas ultimately do not arise and have no obstacles or hindrances. These Dharmas do not make each other, do not produce each other, do not talk to each other, and have no karma, yet there are those sayings, because those Dharmas are ultimately ignorant. Manjushri, for this reason, I speak of these.'
取是菩提相陀羅尼門。文殊師利。此是菩薩入取相法門陀羅尼句。
文殊師利。有是菩提。此是陀羅尼門。文殊師利言。世尊。如來本為滅諸有故說聲聞法。佛言。文殊師利。有是有法。我所說者是力士相。是故我說是有法門。文殊師利。若見一切諸法非事如虛空相。則不復念一切佛法。文殊師利。是故我說有是菩提陀羅尼句。文殊師利。此是菩薩入有相法門陀羅尼句。
文殊師利。生是菩提。此是陀羅尼門。文殊師利言。世尊。如來本以為過生故而說諸法。佛言。文殊師利。所言生者。菩薩摩訶薩求此生法而不可得。以其不生亦不轉故。文殊師利。是故我說生是菩提陀羅尼句。文殊師利。此是菩薩入生相法門陀羅尼句。說菩提故。令諸菩薩速得辯才利疾辯才無障辯才。
爾時文殊師利童子白佛言。世尊。世尊為住何地菩薩而說此法。佛言。文殊師利。若諸菩薩不求菩提不喜菩提。不發菩提心。不證佛法。不清凈佛世界。不動貪瞋癡。若心不欲過於世間。亦不起心度諸眾生。不降伏魔。不欲說法。而於彼法不作二相者。文殊師利。我今唯為住如是地諸菩薩等說此法門。
文殊師利白佛言。世尊。若有菩薩能受持此金剛上味陀羅尼法門。若讀若誦廣為他說。如是之人得幾許福。佛言。文殊師利
【現代漢語翻譯】 現代漢語譯本：取是菩提相陀羅尼門。文殊師利（Manjushri，智慧的象徵）。這是菩薩進入取相法門的陀羅尼句。
文殊師利。有是菩提。這是陀羅尼門。文殊師利問：『世尊，如來（Tathagata，佛的稱號）本來是爲了滅除諸有（一切存在）才說聲聞法（小乘佛法）。』佛說：『文殊師利，有是有法。我所說的是力士相。所以我說是有法門。文殊師利，如果見到一切諸法（一切事物）並非實有，如同虛空之相，那麼就不再執著於一切佛法。』文殊師利，所以我說有是菩提陀羅尼句。文殊師利，這是菩薩進入有相法門的陀羅尼句。
文殊師利。生是菩提。這是陀羅尼門。文殊師利問：『世尊，如來本來是爲了超越生死才說諸法。』佛說：『文殊師利，所說的生，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）求此生法而不可得，因為它不生也不滅。』文殊師利，所以我說生是菩提陀羅尼句。文殊師利，這是菩薩進入生相法門的陀羅尼句。說菩提的緣故，令諸菩薩迅速獲得辯才（雄辯的才能）、利疾辯才（敏銳的辯才）、無障辯才（無礙的辯才）。
爾時文殊師利童子問佛：『世尊，世尊是為住於何種地的菩薩而說此法？』佛說：『文殊師利，如果諸菩薩不求菩提（覺悟），不喜菩提，不發菩提心（覺悟之心），不證佛法，不清凈佛世界，不動貪瞋癡（佛教三毒），如果心不欲過於世間，也不起心度諸眾生，不降伏魔，不欲說法，而對於彼法不作二相者（不執著于對立的觀念）。文殊師利，我今唯為住如是地諸菩薩等說此法門。』
文殊師利問佛：『世尊，若有菩薩能受持此金剛上味陀羅尼法門，若讀若誦，廣為他說，如是之人得幾許福？』佛說：『文殊師利，……』
【English Translation】 English version: 'Taking' is the Bodhi-aspect Dharani-gate. Manjushri (Manjushri, symbol of wisdom), this is the Dharani phrase for Bodhisattvas entering the 'taking' aspect Dharma-gate.
Manjushri, 'Having' is Bodhi. This is the Dharani-gate. Manjushri said: 'World Honored One, the Tathagata (Tathagata, title of the Buddha) originally spoke the Sravaka Dharma (Hinayana Buddhism) in order to extinguish all existences.' The Buddha said: 'Manjushri, 'having' is Dharma. What I speak of is the strongman aspect. Therefore, I say it is the 'having' Dharma-gate. Manjushri, if one sees all Dharmas (all things) as not real, like the aspect of emptiness, then one will no longer be attached to all Buddha-Dharmas.' Manjushri, therefore I say 'having' is the Bodhi Dharani phrase. Manjushri, this is the Dharani phrase for Bodhisattvas entering the 'having' aspect Dharma-gate.
Manjushri, 'Birth' is Bodhi. This is the Dharani-gate. Manjushri said: 'World Honored One, the Tathagata originally spoke all Dharmas in order to transcend birth and death.' The Buddha said: 'Manjushri, what is called 'birth,' the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, Great Bodhisattva) seeks this 'birth' Dharma but cannot obtain it, because it neither arises nor ceases.' Manjushri, therefore I say 'birth' is the Bodhi Dharani phrase. Manjushri, this is the Dharani phrase for Bodhisattvas entering the 'birth' aspect Dharma-gate. Because of speaking of Bodhi, it enables all Bodhisattvas to quickly obtain eloquence, sharp eloquence, and unobstructed eloquence.
At that time, the youth Manjushri asked the Buddha: 'World Honored One, for Bodhisattvas abiding in what ground does the World Honored One speak this Dharma?' The Buddha said: 'Manjushri, if the Bodhisattvas do not seek Bodhi (enlightenment), do not rejoice in Bodhi, do not generate the Bodhi-mind (mind of enlightenment), do not realize the Buddha-Dharma, do not purify the Buddha-world, do not move from greed, hatred, and delusion (the three poisons of Buddhism), if the mind does not desire to surpass the world, nor does it arise to liberate all sentient beings, does not subdue demons, does not desire to speak Dharma, and does not create dualistic appearances (not attached to opposing concepts) regarding that Dharma. Manjushri, I now only speak this Dharma-gate for Bodhisattvas abiding in such a ground.'
Manjushri asked the Buddha: 'World Honored One, if there are Bodhisattvas who can uphold this Vajra Supreme Flavor Dharani Dharma-gate, if they read it, recite it, and widely speak it to others, how much merit will such a person obtain?' The Buddha said: 'Manjushri, ...'
。若諸菩薩於此金剛上味陀羅尼法門。若受若持若讀若誦為他說者。如是之人如一切佛。以一切佛常以舍故。一切天龍夜叉乾闥婆等。常以供養而供養之。文殊師利。此金剛上味陀羅尼法門。具足成就無量功德。文殊師利。此金剛上味陀羅尼法門。不可窮盡。
說此法門時。十千菩薩得此金剛上味陀羅尼法門。三萬二千初發心菩薩得無生法忍。文殊師利童子及彼菩薩。天龍夜叉乾闥婆人非人等。聞佛所說皆大歡喜作禮而去。
金剛上味陀羅尼經
【現代漢語翻譯】 現代漢語譯本： 如果各位菩薩對於這金剛上味陀羅尼（Vajra Top Taste Dharani）法門，能夠受持、讀誦，並且為他人宣說，這樣的人就如同一切佛一樣，因為一切佛都常與他們同在。一切天龍（Devas and Nagas）、夜叉（Yakshas）、乾闥婆（Gandharvas）等等，都會常常以供養來供養他們。文殊師利（Manjushri），這金剛上味陀羅尼法門，具足成就無量的功德。文殊師利，這金剛上味陀羅尼法門，是不可窮盡的。 在宣說此法門的時候，一萬位菩薩得到了這金剛上味陀羅尼法門，三萬二千位初發心的菩薩得到了無生法忍（Anutpattika-dharma-kshanti）。文殊師利童子以及那些菩薩，天龍、夜叉、乾闥婆、人、非人等等，聽聞佛所說的法，都非常歡喜，作禮后離去。 《金剛上味陀羅尼經》
【English Translation】 English version: If those Bodhisattvas, regarding this Vajra Top Taste Dharani Dharma gate, can receive, uphold, read, recite, and explain it to others, such individuals are like all Buddhas, because all Buddhas are always with them. All Devas and Nagas, Yakshas, Gandharvas, and others will constantly offer them with offerings. Manjushri, this Vajra Top Taste Dharani Dharma gate is fully accomplished with immeasurable merits. Manjushri, this Vajra Top Taste Dharani Dharma gate is inexhaustible. When this Dharma gate was being expounded, ten thousand Bodhisattvas attained this Vajra Top Taste Dharani Dharma gate, and thirty-two thousand Bodhisattvas who had just aroused their aspiration for enlightenment attained Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas). Manjushri Kumara and those Bodhisattvas, Devas, Nagas, Yakshas, Gandharvas, humans, non-humans, and others, hearing what the Buddha said, were all greatly delighted, paid homage, and departed. Vajra Top Taste Dharani Sutra