T21n1345_金剛場陀羅尼經
大正藏第 21 冊 No. 1345 金剛場陀羅尼經
No. 1345 [No. 1344]
金剛場陀羅尼經
隋三藏法師阇那崛多譯
如是我聞。一時婆伽婆。住在雪山妙色聚落金莊嚴窟。與摩訶比丘僧其數滿足一千人俱。爾時世尊著衣持缽。入妙色聚落普遍乞食。還至本處飯食訖。結加趺坐正念不動。爾時世尊入名一切法平等相三昧。入三昧已。諸比丘等頂禮佛足。忽然不見如來所在。各自相問。今婆伽婆修伽陀何處去耶。爾時首陀會及三十三天子。承佛神力來至佛所。時釋天王及梵天王。作如是念。婆伽婆今在何處修伽陀今在何處。作身念已。觀見佛身住在金窟入於三昧。時諸釋天。來至佛所默然而坐。及首陀會諸天眾等。亦默然坐。爾時世尊於三昧中現諸神通。佛神通力故。所有三千大千世界學菩薩乘者。初發菩提心者。或復久發菩提心者。或阿毗跋致者。或一生補處者。以得如來神通教故。來至妙色聚落到于佛所。佛神力故。去地一刃加趺而住。爾時文殊師利童子。入一切眾生歡喜三昧。入三昧已。令諸大眾得心歡喜。得心悅樂。得心安隱。得心希有。爾時彌勒菩薩摩訶薩。入一切法寂定三昧。入三昧已。令諸大眾諸根寂定。爾時體相菩薩摩訶薩。共六萬二千菩
【現代漢語翻譯】 現代漢語譯本：如是我聞。一時，婆伽婆（Bhagavan，世尊）住在雪山妙色聚落的金莊嚴窟。與大比丘僧團共一千人。當時，世尊身著法衣，手持缽器，進入妙色聚落普遍乞食。返回住處后，用飯完畢，結跏趺坐，正念不動。這時，世尊進入名為『一切法平等相』的三昧（Samadhi，禪定）。進入三昧后，眾比丘頂禮佛足，忽然不見如來所在，各自詢問：『如今婆伽婆、修伽陀（Sugata，善逝）去了哪裡？』這時，首陀會天（Suddhavasa Devas，凈居天）及三十三天子，承蒙佛的神力來到佛的住所。當時，釋提桓因（Sakra Devanam Indra，帝釋天）及梵天王（Brahma，大梵天）心想：『婆伽婆現在何處？修伽陀現在何處？』他們運用神通觀察，看見佛身住在金窟中，進入三昧。於是諸釋天來到佛的住所，默然坐下。以及首陀會諸天眾等，也默然坐下。這時，世尊於三昧中顯現各種神通。由於佛的神通力，所有三千大千世界中學習菩薩乘者，初發菩提心者，或已久發菩提心者，或是阿毗跋致（Avaivartika，不退轉）菩薩，或是一生補處菩薩，因為得到如來的神通教化，來到妙色聚落，到達佛的住所。由於佛的神力，他們離地一刃高，結跏趺坐而住。這時，文殊師利（Manjushri）童子，進入『一切眾生歡喜』三昧。進入三昧后，使大眾得到心裡的歡喜，得到心裡的喜悅，得到心裡的安穩，得到心裡的稀有。這時，彌勒（Maitreya）菩薩摩訶薩（Mahasattva，大菩薩），進入『一切法寂定』三昧。進入三昧后，使大眾的諸根寂定。這時，體相菩薩摩訶薩，與六萬二千菩
【English Translation】 English version: Thus I have heard. At one time, the Bhagavan (Bhagavan, The Blessed One) was dwelling in the golden adorned cave in the Myriad-Colored Hamlet on Snow Mountain. He was with a Mahā-bhikṣu Saṃgha (great community of monks) of one thousand. At that time, the World-Honored One, wearing his robes and carrying his bowl, entered the Myriad-Colored Hamlet to beg for food universally. Returning to his dwelling, he finished his meal and sat in the lotus position, with his mind fixed and unmoving. Then, the World-Honored One entered the Samadhi (Samadhi, meditative absorption) named 'Equality of All Dharmas.' After entering Samadhi, the Bhikshus prostrated themselves at the Buddha's feet, and suddenly could not see where the Tathagata (Tathagata, Thus Gone One) was. They asked each other, 'Where has the Bhagavan, the Sugata (Sugata, Well-Gone One), gone?' At that time, the Suddhavasa Devas (Suddhavasa Devas, Pure Abode Gods) and the thirty-three sons of gods, relying on the Buddha's divine power, came to the Buddha's dwelling. Then, Sakra Devanam Indra (Sakra Devanam Indra, Lord of the Devas) and Brahma (Brahma, Great Brahma) thought, 'Where is the Bhagavan now? Where is the Sugata now?' Having this thought, they observed and saw the Buddha's body dwelling in the golden cave, entering Samadhi. Then, the Devas came to the Buddha's dwelling and sat in silence. And the Suddhavasa Devas and other heavenly beings also sat in silence. At that time, the World-Honored One manifested various supernatural powers in Samadhi. Because of the Buddha's supernatural power, all those in the three thousand great thousand worlds who were learning the Bodhisattva path, those who had initially aroused Bodhicitta (Bodhicitta, mind of enlightenment), those who had long aroused Bodhicitta, those who were Avaivartika (Avaivartika, non-retrogression) Bodhisattvas, or those who were Bodhisattvas in their last life before Buddhahood, came to the Myriad-Colored Hamlet and arrived at the Buddha's dwelling, having received the Tathagata's teaching of supernatural powers. Because of the Buddha's divine power, they remained one blade's height above the ground, sitting in the lotus position. At that time, Manjushri (Manjushri) Bodhisattva entered the Samadhi of 'Joy of All Beings.' After entering Samadhi, he caused all the assembly to obtain joy in their hearts, to obtain delight in their hearts, to obtain peace in their hearts, and to obtain rarity in their hearts. At that time, Maitreya (Maitreya) Bodhisattva Mahasattva (Mahasattva, great being), entered the Samadhi of 'Quiescence of All Dharmas.' After entering Samadhi, he caused the faculties of all the assembly to become quiescent. At that time, the Bodhisattva Mahasattva of Physical Form, with sixty-two thousand Bodhi
薩。向妙色聚落金莊嚴窟。到于佛所。即見自身及諸菩薩住在虛空。于虛空中結加趺坐。時觀自在菩薩。共九萬二千菩薩。從虛空中向妙色聚落金莊嚴窟。來到佛所不能下地。共諸菩薩于虛空中加趺而住。即入破散一切眾生煩惱三昧。入三昧已。彼諸大眾即滅貪慾癡等一切煩惱。爾時寶相菩薩摩訶薩。即入大莊嚴三昧。入三昧已。即于虛空普雨優缽羅華波頭摩華俱物陀華分陀利華。映蔽日光。爾時世尊正坐三昧飛騰虛空欣然微笑。乃至放于青黃赤白金色頗梨等光明。亦復如是。爾時文殊師利童子。住在虛空合掌長跪整衣服。而白佛言。世尊。以何因緣欣然微笑。佛告文殊師利。我念往昔。此虛空中十千諸佛。同於此處為諸菩薩說金剛場陀羅尼法門。文殊師利。復白佛言。世尊惟愿如來。為諸菩薩重分別說金剛場陀羅尼法。爾時佛止文殊師利言。不須復說。此金剛場陀羅尼中。無有煩惱亦無涅槃。彼等欲入涅槃。金剛場陀羅尼中。無菩薩法及諸佛法。彼等欲得成佛。金剛場陀羅尼中。無有善法及不善法。彼等欲舍不善。金剛場陀羅尼中。無彼岸此岸。彼等欲達彼岸。金剛場陀羅尼中。無有成就諸佛剎者。彼等欲成就諸佛剎。金剛場陀羅尼中。無有魔及魔名字。彼等欲降眾魔。金剛場陀羅尼中。無有聲聞及聲聞名字。彼等
【現代漢語翻譯】 現代漢語譯本 薩（音譯，此處人名）。前往妙色聚落金莊嚴窟。到達佛陀所在之處，立即看到自己和眾菩薩都住在虛空中，在虛空中結跏趺坐。當時觀自在菩薩（Avalokiteśvara），與九萬二千位菩薩，從虛空中向妙色聚落金莊嚴窟而來，卻無法降落到地面。他們與眾菩薩一起在虛空中結跏趺坐而住，隨即進入破散一切眾生煩惱三昧（samadhi）。進入三昧后，那些大眾立即滅除了貪慾、愚癡等一切煩惱。當時寶相菩薩摩訶薩（Ratnakara Bodhisattva Mahāsattva），隨即進入大莊嚴三昧。進入三昧后，立即在虛空中普降優缽羅華（utpala，青蓮花）、波頭摩華（padma，紅蓮花）、俱物陀華（kumuda，白蓮花）、分陀利華（pundarika，大白蓮花），遮蔽了日光。當時世尊（Bhagavan）端正地坐在三昧中，飛騰在虛空中，欣然微笑，甚至放出青、黃、赤、白、金等顏色以及頗梨（sphatika，水晶）般的光明，也是這樣。當時文殊師利童子（Mañjuśrīkumārabhūta），住在虛空中，合掌長跪，整理衣服，然後對佛陀說：『世尊，因為什麼因緣而欣然微笑？』佛陀告訴文殊師利：『我回憶往昔，這虛空中曾有十千諸佛，一同在此處為諸菩薩說金剛場陀羅尼（Vajra-mandala-dhāraṇī）法門。』文殊師利又對佛陀說：『世尊，惟愿如來（Tathagata）為諸菩薩重新分別解說金剛場陀羅尼法。』當時佛陀制止文殊師利說：『不需要再說了。這金剛場陀羅尼中，沒有煩惱，也沒有涅槃（nirvana）。那些人想要進入涅槃，（要知道）金剛場陀羅尼中，沒有菩薩法以及諸佛法。那些人想要成就佛果，（要知道）金剛場陀羅尼中，沒有善法以及不善法。那些人想要捨棄不善，（要知道）金剛場陀羅尼中，沒有彼岸和此岸。那些人想要到達彼岸，（要知道）金剛場陀羅尼中，沒有成就諸佛剎（Buddha-ksetra）的人。那些人想要成就諸佛剎，（要知道）金剛場陀羅尼中，沒有魔以及魔的名字。那些人想要降伏眾魔，（要知道）金剛場陀羅尼中，沒有聲聞（Śrāvaka）以及聲聞的名字。』那些人
【English Translation】 English version Sa (transliteration, here a name). He went to the Golden Adornment Cave in the Myriad-Colored Village. Arriving at the Buddha's location, he immediately saw himself and all the Bodhisattvas dwelling in the sky, sitting in the lotus position in the sky. At that time, Avalokiteśvara (Guānzìzài Púsà), together with ninety-two thousand Bodhisattvas, came from the sky towards the Golden Adornment Cave in the Myriad-Colored Village, but could not descend to the ground. Together with the Bodhisattvas, they remained sitting in the lotus position in the sky, and immediately entered the samadhi of breaking and scattering all sentient beings' afflictions. Having entered the samadhi, those great assemblies immediately extinguished all afflictions such as greed, desire, and ignorance. At that time, Ratnakara Bodhisattva Mahāsattva (Bǎoxiàng Púsà Móhēsà) immediately entered the Great Adornment samadhi. Having entered the samadhi, he immediately rained down utpala flowers (qīngliánhuā, blue lotus), padma flowers (hóngliánhuā, red lotus), kumuda flowers (báiliánhuā, white lotus), and pundarika flowers (dàbáiliánhuā, large white lotus) in the sky, obscuring the sunlight. At that time, the Bhagavan (Shìzūn) was sitting upright in samadhi, flying in the sky, smiling joyfully, and even emitting light of blue, yellow, red, white, gold, and crystal (sphatika, pōlí) colors, and so on. At that time, Mañjuśrīkumārabhūta (Wénshūshīlì Tóngzǐ), dwelling in the sky, folded his palms, knelt with his knees, arranged his clothes, and said to the Buddha: 'Bhagavan, for what reason are you smiling joyfully?' The Buddha told Mañjuśrī: 'I recall in the past, ten thousand Buddhas in this sky, together in this place, spoke the Vajra-mandala-dhāraṇī (Jīngāngchǎng Tuóluóní) Dharma gate for the Bodhisattvas.' Mañjuśrī again said to the Buddha: 'Bhagavan, may the Tathagata (Rúlái) again separately explain the Vajra-mandala-dhāraṇī Dharma for the Bodhisattvas.' At that time, the Buddha stopped Mañjuśrī, saying: 'There is no need to speak again. In this Vajra-mandala-dhāraṇī, there is no affliction, nor is there nirvana (nièpán). Those who wish to enter nirvana, (should know that) in the Vajra-mandala-dhāraṇī, there is no Bodhisattva Dharma or Buddha Dharma. Those who wish to attain Buddhahood, (should know that) in the Vajra-mandala-dhāraṇī, there is no good Dharma or non-good Dharma. Those who wish to abandon non-good, (should know that) in the Vajra-mandala-dhāraṇī, there is no other shore or this shore. Those who wish to reach the other shore, (should know that) in the Vajra-mandala-dhāraṇī, there are no achievers of Buddha-ksetras (Fóchà). Those who wish to achieve Buddha-ksetras, (should know that) in the Vajra-mandala-dhāraṇī, there is no demon or the name of a demon. Those who wish to subdue the demons, (should know that) in the Vajra-mandala-dhāraṇī, there is no Śrāvaka (Shēngwén) or the name of a Śrāvaka.' Those who
欲超過聲聞法。金剛場陀羅尼中。無辟支佛及辟支佛法。彼等欲超過辟支佛位。金剛場陀羅尼中。無眾生及眾生名字。彼等欲化諸眾生。金剛場陀羅尼中。無有利無非利。彼等欲求利。金剛場陀羅尼中。無有欲及欲名字。彼等欲離欲。金剛場陀羅尼中。無惱及惱名字。彼等欲離惱。金剛場陀羅尼中。無有癡及癡名字。彼等欲舍癡。金剛場陀羅尼中。無有智及無智。彼等欲證智。金剛場陀羅尼中。無有煩惱及無煩惱。無有凈及不凈。亦無有教及無教。無慈無悲無喜無舍。無施無慳。無戒無犯。無諍無忍。無進無迨。無禪定無亂心。無智無無智。無墮。無聲聞無辟支佛。無諸佛無如來。無法無非法。無深無淺。無識無非識。無名字無證處。無煩惱無涅槃。無諸力。無菩提分。無諸根。無正念處。無正定處。無四如意足。文殊師利。金剛場陀羅尼。若修得者。不捨凡夫法。不取不執亦不遠離。亦不建立。不須超過。不證不捨。不思惟舍。不勝不出。無有懈怠。不憚不護不悔不觸。凡夫法中不起煩惱。所有佈施亦不作相不作與相。亦不捨離諸佛法。亦不觸凡夫法。諸佛法不離凡夫法。凡夫法不離諸佛法。亦不建立聲聞辟支佛法。亦不在諸佛法。不捨凡夫法。不得護諸凡夫法。不得無動住諸佛剎。不得舍諸大愿。文殊師利。此金
【現代漢語翻譯】 現代漢語譯本 想要超越聲聞乘的修行方法，在《金剛場陀羅尼》（Vajra Field Dharani）中，沒有聲聞（Śrāvaka）和聲聞法。他們想要超越聲聞的果位。 在《金剛場陀羅尼》中，沒有辟支佛（Pratyekabuddha）以及辟支佛法。他們想要超越辟支佛的果位。 在《金剛場陀羅尼》中，沒有眾生以及眾生的名字。他們想要教化眾生。 在《金剛場陀羅尼》中，沒有利益和非利益。他們想要追求利益。 在《金剛場陀羅尼》中，沒有慾望以及慾望的名字。他們想要遠離慾望。 在《金剛場陀羅尼》中，沒有惱怒以及惱怒的名字。他們想要遠離惱怒。 在《金剛場陀羅尼》中，沒有愚癡以及愚癡的名字。他們想要捨棄愚癡。 在《金剛場陀羅尼》中，沒有智慧以及沒有智慧。他們想要證得智慧。 在《金剛場陀羅尼》中，沒有煩惱以及沒有煩惱，沒有清凈以及不清凈，也沒有教導以及沒有教導，沒有慈愛、沒有悲憫、沒有喜悅、沒有捨棄，沒有佈施、沒有慳吝，沒有持戒、沒有犯戒，沒有爭論、沒有忍耐，沒有精進、沒有懈怠，沒有禪定、沒有散亂心，沒有智慧、沒有無智慧，沒有墮落，沒有聲聞、沒有辟支佛，沒有諸佛、沒有如來（Tathāgata），沒有法、沒有非法，沒有深奧、沒有淺顯，沒有識、沒有非識，沒有名字、沒有證悟之處，沒有煩惱、沒有涅槃（Nirvana），沒有諸種力量，沒有菩提分（Bodhi-pakṣa），沒有諸根，沒有正念處（Smṛtyupasthāna），沒有正定處，沒有四如意足（Ṛddhipāda）。 文殊師利（Mañjuśrī），如果修習《金剛場陀羅尼》的人，不捨棄凡夫的法，不取、不執著，也不遠離，也不建立，不需要超越，不證得、不捨棄，不思惟捨棄，不勝出、不超出，沒有懈怠，不害怕、不守護、不後悔、不觸及，在凡夫法中不起煩惱。所有的佈施也不作相，不作給予的相，也不捨離諸佛的法，也不觸及凡夫的法。諸佛的法不離開凡夫的法，凡夫的法不離開諸佛的法。也不建立聲聞、辟支佛的法，也不在諸佛的法中，不捨棄凡夫的法，不得守護諸凡夫的法，不得無動地住在諸佛剎（Buddhakṣetra），不得捨棄諸大愿。 文殊師利，此金
【English Translation】 English version Desiring to surpass the Śrāvakayāna (Vehicle of Hearers), in the Vajra Field Dharani, there are no Śrāvakas (Hearers) and no Śrāvaka Dharma. They desire to surpass the position of Śrāvakas. In the Vajra Field Dharani, there are no Pratyekabuddhas (Solitary Buddhas) and no Pratyekabuddha Dharma. They desire to surpass the position of Pratyekabuddhas. In the Vajra Field Dharani, there are no sentient beings and no names of sentient beings. They desire to transform all sentient beings. In the Vajra Field Dharani, there is no benefit and no non-benefit. They desire to seek benefit. In the Vajra Field Dharani, there is no desire and no name of desire. They desire to be free from desire. In the Vajra Field Dharani, there is no affliction and no name of affliction. They desire to be free from affliction. In the Vajra Field Dharani, there is no ignorance and no name of ignorance. They desire to abandon ignorance. In the Vajra Field Dharani, there is no wisdom and no non-wisdom. They desire to attain wisdom. In the Vajra Field Dharani, there are no afflictions and no non-afflictions, no purity and no impurity, also no teaching and no non-teaching, no loving-kindness, no compassion, no joy, no equanimity, no generosity, no stinginess, no precepts, no violations, no disputes, no patience, no diligence, no laziness, no meditation, no distracted mind, no wisdom, no non-wisdom, no falling, no Śrāvakas, no Pratyekabuddhas, no Buddhas, no Tathāgatas (Thus Come Ones), no Dharma, no non-Dharma, no profound, no shallow, no consciousness, no non-consciousness, no name, no place of realization, no afflictions, no Nirvana, no powers, no Bodhi-pakṣa (wings of enlightenment), no faculties, no Smṛtyupasthāna (foundations of mindfulness), no right concentration, no four Ṛddhipādas (bases of miraculous power). Mañjuśrī (Gentle Glory), if those who cultivate the Vajra Field Dharani, do not abandon the Dharma of ordinary beings, do not take, do not cling, also do not distance themselves, also do not establish, do not need to surpass, do not attain, do not abandon, do not contemplate abandoning, do not excel, do not go beyond, have no laziness, do not fear, do not protect, do not regret, do not touch, in the Dharma of ordinary beings do not arise afflictions. All giving also does not make a sign, does not make a sign of giving, also does not abandon the Dharma of all Buddhas, also does not touch the Dharma of ordinary beings. The Dharma of all Buddhas does not leave the Dharma of ordinary beings, the Dharma of ordinary beings does not leave the Dharma of all Buddhas. Also does not establish the Dharma of Śrāvakas and Pratyekabuddhas, also is not in the Dharma of all Buddhas, does not abandon the Dharma of ordinary beings, must not protect the Dharma of all ordinary beings, must not immovably dwell in all Buddha-kṣetras (Buddha-fields), must not abandon all great vows. Mañjuśrī, this Vajra
剛場陀羅尼中。無有分別。所以者何。欲瞋癡法一切平等。男女相同故。天龍夜叉乾闥婆阿修羅迦樓羅緊那羅。一切法平等差別相同故。佛法僧聲聞辟支佛。一切法平等同故。地獄餓鬼畜生平等同故。水大風大火大地大虛空大。一切法平等同故。眼耳鼻舌身意乃至一切法平等同故。文殊師利。金剛場陀羅尼。譬如東方所有虛空。南西北方所有虛空。及上下方所有虛空。皆悉平等同故。所謂虛空一體平等。如是文殊。是金剛場陀羅尼法。一切眾生平等同故。作是語已。文殊師利復白佛言。世尊。云何欲是陀羅尼句。佛告文殊師利。欲者非從東方來惱諸眾生。亦不從南西北方四維上下來惱諸眾生。亦非內出。亦非外來惱諸眾生。文殊師利。欲若內起惱眾生者。眾生永無有凈。亦不得證諸法實相。文殊師利。所有諸法不去不來非內非外無有住處。是故欲名陀羅尼句。文殊師利。惱是陀羅尼句。文殊師利白佛言。世尊。云何惱是陀羅尼句。佛告文殊。惱者從諍競起。彼諍競者。非過去非未來非現在。文殊師利。過去諸法。若生不可壞者應是常法。文殊師利。未來諸緣無惱可生。現有諸緣。無所住故滅壞故。文殊師利。所有諸法本來不生。亦無未來及現在生。是三世凈陀羅尼句。文殊師利。癡是陀羅尼句。文殊師利白佛言。世尊
【現代漢語翻譯】 現代漢語譯本： 在金剛場陀羅尼中，沒有分別。為什麼呢？因為貪慾、嗔恚、愚癡這些法都是一切平等的，男女都一樣。天（Deva，天神）、龍（Nāga，龍族）、夜叉（Yakṣa，夜叉）、乾闥婆（Gandharva，香神）、阿修羅（Asura，阿修羅）、迦樓羅（Garuḍa，金翅鳥）、緊那羅（Kiṃnara，歌神），一切法都是平等的，差別相同。佛（Buddha，佛陀）、法（Dharma，佛法）、僧（Saṃgha，僧伽）、聲聞（Śrāvaka，聲聞）、辟支佛（Pratyekabuddha，緣覺），一切法都是平等相同的。地獄（Naraka，地獄）、餓鬼（Preta，餓鬼）、畜生（Tiryagyoni，畜生）也是平等相同的。水大（Āpas，水元素）、風大（Vāyu，風元素）、火大（Tejas，火元素）、地大（Pṛthivī，土元素）、虛空大（Ākāśa，空元素），一切法都是平等相同的。眼、耳、鼻、舌、身、意，乃至一切法都是平等相同的。 文殊師利（Mañjuśrī），金剛場陀羅尼，譬如東方所有的虛空，南方、西方、北方所有的虛空，以及上方、下方所有的虛空，都是平等相同的。所謂的虛空一體平等。像這樣，文殊，這金剛場陀羅尼法，對一切眾生都是平等相同的。說完這些話后，文殊師利又對佛說：『世尊，什麼是貪慾是陀羅尼句呢？』 佛告訴文殊師利：『貪慾不是從東方來惱亂眾生，也不是從南方、西方、北方、四維、上方、下方來惱亂眾生，也不是從內部產生，也不是從外部而來惱亂眾生。文殊師利，如果貪慾從內部生起惱亂眾生，眾生就永遠沒有清凈，也無法證得諸法的實相。文殊師利，所有的諸法，不去不來，非內非外，沒有住處。所以貪慾稱為陀羅尼句。』 文殊師利，嗔惱是陀羅尼句。文殊師利問佛說：『世尊，什麼是嗔惱是陀羅尼句呢？』佛告訴文殊：『嗔惱是從諍競產生的。而這諍競，不是過去、不是未來、不是現在。文殊師利，過去的諸法，如果生起后不能壞滅，就應該是常法。文殊師利，未來的諸緣沒有嗔惱可以生起。現有的諸緣，因為沒有住處所以會滅壞。文殊師利，所有的諸法本來不生，也沒有未來和現在的生起。這是三世清凈的陀羅尼句。』 文殊師利，愚癡是陀羅尼句。文殊師利問佛說：『世尊，什麼是愚癡是陀羅尼句呢？』
【English Translation】 English version: In the Vajra Field Dhāraṇī, there is no differentiation. Why is that? Because desire, anger, and ignorance are all equal; they are the same for both men and women. Devas (gods), Nāgas (dragons), Yakṣas (spirits), Gandharvas (celestial musicians), Asuras (demigods), Garuḍas (mythical birds), and Kiṃnaras (celestial beings) – all dharmas are equal, and their differences are the same. Buddhas, Dharmas, Saṃghas, Śrāvakas (hearers), and Pratyekabuddhas (solitary realizers) – all dharmas are equal and the same. Hell (Naraka), hungry ghosts (Preta), and animals (Tiryagyoni) are also equal and the same. The element of water (Āpas), the element of wind (Vāyu), the element of fire (Tejas), the element of earth (Pṛthivī), and the element of space (Ākāśa) – all dharmas are equal and the same. Eye, ear, nose, tongue, body, mind, and even all dharmas are equal and the same. Mañjuśrī, the Vajra Field Dhāraṇī is like the space in the east, the space in the south, west, and north, and the space above and below – all are equal and the same. So-called space is one entity and equal. Likewise, Mañjuśrī, this Vajra Field Dhāraṇī is equal and the same for all sentient beings. After saying this, Mañjuśrī again said to the Buddha, 'World Honored One, how is desire a Dhāraṇī phrase?' The Buddha told Mañjuśrī, 'Desire does not come from the east to trouble sentient beings, nor does it come from the south, west, north, the four intermediate directions, above, or below to trouble sentient beings. It does not arise from within, nor does it come from without to trouble sentient beings. Mañjuśrī, if desire arises from within to trouble sentient beings, sentient beings will never have purity and will not be able to realize the true nature of all dharmas. Mañjuśrī, all dharmas do not go, do not come, are neither internal nor external, and have no abiding place. Therefore, desire is called a Dhāraṇī phrase.' Mañjuśrī, anger is a Dhāraṇī phrase. Mañjuśrī asked the Buddha, 'World Honored One, how is anger a Dhāraṇī phrase?' The Buddha told Mañjuśrī, 'Anger arises from strife and contention. And this strife and contention is not past, not future, and not present. Mañjuśrī, if past dharmas, once arisen, could not be destroyed, they should be permanent dharmas. Mañjuśrī, future conditions have no anger that can arise. Existing conditions, because they have no abiding place, are destroyed. Mañjuśrī, all dharmas are originally unborn, and there is no future or present arising. This is the Dhāraṇī phrase of the three times being pure.' Mañjuśrī, ignorance is a Dhāraṇī phrase. Mañjuśrī asked the Buddha, 'World Honored One, what is the Dhāraṇī phrase of ignorance?'
。云何癡是陀羅尼句。佛告文殊。癡者從無明起。不依地界不依水界不依火界不依風界及虛空界。乃至識界諸法無所依著。不可得惱不可得凈。何以故。無著體。不得惱亦不得凈。若無著體諸法得惱得凈者。虛空亦應得惱得凈。所以者何。虛空不為諸法所依。文殊師利。所有無明。無著處。無移處。無壞處。無現處。無礙不可見。無縛無解無邊無自性故。如是虛空。可得說言彼惱彼凈耶。文殊師利言。不也世尊。佛告文殊師利。無明者。如來所說。本來無有故名無明。此無明句。前際不可得。后際不可得。現在際亦不可得。文殊師利。所有諸法無有有者。不可得者。不可見者。無有知者。彼等頗得能解能縛不。亦能作障不。文殊師利言。不也婆伽婆。不也修伽陀。若如是義。云何世尊。無明見生惱耶。佛言文殊師利。譬如二木及人功等相揩火得出生。彼火熱焰不從二木生。亦非人功生。而能得生。如是如是。文殊師利。無正定故而生欲惱煩惱癡煩惱。彼諸惱等不在內不在外不在兩中間。如是文殊師利。所言惱者。云何得生云何名癡。諸法本來解脫。以能生惱故名為癡。諸法本來解脫。無有縛處。是故名癡是陀羅尼法門。
爾時文殊師利白佛言。世尊。頗有一法。菩薩行已能入一切陀羅尼諸法門不。佛告文殊師利
【現代漢語翻譯】 現代漢語譯本：什麼是『癡』的陀羅尼句？佛告訴文殊（Manjushri，菩薩名）：『癡』是從無明（Avidya，佛教術語，指對事物真相的迷惑和無知）產生的，不依賴於地界、水界、火界、風界以及虛空界，乃至識界，對一切諸法都沒有所依賴和執著。它不可被惱亂，也不可被凈化。為什麼呢？因為它沒有執著之體。如果它沒有執著之體，諸法就能被惱亂和凈化，那麼虛空也應該能被惱亂和凈化了。為什麼這樣說呢？因為虛空不被諸法所依賴。文殊師利，所有的無明，沒有執著之處，沒有轉移之處，沒有壞滅之處，沒有顯現之處，沒有障礙，不可見，沒有束縛，沒有解脫，沒有邊際，沒有自性。像這樣的虛空，可以被說成是它被惱亂或被凈化嗎？』文殊師利回答說：『不，世尊。』佛告訴文殊師利：『無明，如來（Tathagata，佛的稱號之一）所說，本來就沒有，所以叫做無明。』這個無明句，前際不可得，后際不可得，現在際也不可得。文殊師利，所有諸法，沒有『有』者，不可得者，不可見者，沒有知者，它們能夠解脫或束縛嗎？也能製造障礙嗎？』文殊師利回答說：『不，婆伽婆（Bhagavan，佛的稱號之一），不，修伽陀（Sugata，佛的稱號之一）。』如果道理是這樣，為什麼世尊說無明能見生惱呢？佛說：『文殊師利，譬如兩塊木頭和人的努力等互相摩擦，火才能產生。那火的熱焰不是從兩塊木頭生出來的，也不是人的努力生出來的，但它確實能產生。』像這樣，文殊師利，因為沒有正定，所以產生欲惱、煩惱、癡煩惱。這些惱等不在內，不在外，不在兩者中間。像這樣，文殊師利，所說的『惱』，是如何產生的？什麼叫做『癡』？諸法本來是解脫的，因為能產生惱，所以叫做『癡』。諸法本來是解脫的，沒有束縛之處，所以說『癡』是陀羅尼（Dharani，總持，憶持不忘）法門。 當時，文殊師利問佛說：『世尊，有沒有一種法，菩薩（Bodhisattva，指發願成佛的修行者）修行后能夠進入一切陀羅尼諸法門呢？』佛告訴文殊師利：
【English Translation】 English version: What is the Dharani phrase of 'ignorance'? The Buddha told Manjushri (Manjushri, name of a Bodhisattva): 'Ignorance' arises from Avidya (Avidya, a Buddhist term referring to delusion and ignorance of the true nature of things), not relying on the earth element, water element, fire element, wind element, and the space element, even up to the consciousness element, without any reliance or attachment to all dharmas. It cannot be disturbed, nor can it be purified. Why? Because it has no clinging substance. If it had no clinging substance, and dharmas could be disturbed and purified, then space should also be able to be disturbed and purified. Why is that? Because space is not relied upon by all dharmas. Manjushri, all ignorance has no place of attachment, no place of transfer, no place of destruction, no place of manifestation, no obstruction, is invisible, has no bondage, no liberation, no boundaries, and no self-nature. Can such space be said to be disturbed or purified?' Manjushri replied: 'No, World Honored One.' The Buddha told Manjushri: 'Ignorance, as the Tathagata (Tathagata, one of the titles of the Buddha) said, originally does not exist, therefore it is called ignorance.' This phrase of ignorance, the past limit is unattainable, the future limit is unattainable, and the present limit is also unattainable. Manjushri, all dharmas, without an 'existing' one, an unattainable one, an invisible one, without a knowing one, can they liberate or bind? Can they also create obstacles?' Manjushri replied: 'No, Bhagavan (Bhagavan, one of the titles of the Buddha), no, Sugata (Sugata, one of the titles of the Buddha).' If that is the case, why does the World Honored One say that ignorance can see and generate affliction?' The Buddha said: 'Manjushri, for example, when two pieces of wood and human effort rub against each other, fire can be produced. The heat and flame of that fire do not come from the two pieces of wood, nor do they come from human effort, but it can indeed be produced.' Just like that, Manjushri, because there is no right concentration, desire affliction, vexation, and ignorance affliction arise. These afflictions are not inside, not outside, not in between the two. Like this, Manjushri, what is said to be 'affliction', how does it arise? What is called 'ignorance'? Dharmas are originally liberated, because they can generate affliction, therefore it is called 'ignorance'. Dharmas are originally liberated, there is no place of bondage, therefore it is said that 'ignorance' is the Dharani (Dharani, total retention, remembering without forgetting) Dharma gate. At that time, Manjushri asked the Buddha: 'World Honored One, is there a single Dharma that a Bodhisattva (Bodhisattva, refers to a practitioner who vows to become a Buddha) can practice to enter all the Dharani Dharma gates?' The Buddha told Manjushri:
有一字法明門。菩薩得已能說千萬字法門。而此一字法門亦不可盡。在在處處說諸法相。無有邊際。得此諸法明時。自然得無障礙辯說。一切法不可窮盡。說諸法已。還復攝入一字法門。得無礙辯故。轉能多說一句法門。增益增益說已。還復攝入一法門中。文殊白佛言。世尊。何者一字法門。佛告文殊師利。無有一切諸法。是名一字陀羅尼法門。文殊師利白佛言。世尊。云何名為陀羅尼句法門。佛言。文殊師利。一切諸法住調伏地。是故名為入調伏陀羅尼法門。文殊師利。天法門一切諸法。名陀羅尼法門。文殊師利白佛言。世尊。何故名天是陀羅尼法門。佛言。文殊師利。一切諸法住修行地故。名天相入陀羅尼法門。
文殊師利。龍法門一切諸法。是陀羅尼法門。文殊師利言。世尊。何故名龍是陀羅尼法門。佛告文殊師利言。無有名字。一切諸法斷名字道。無字假說字故。名龍入陀羅尼字法門。
文殊師利。夜叉法門一切諸法。是陀羅尼法門。何故名夜叉是陀羅尼法門。佛告文殊師利言。盡相故。一切諸法本來不生故。名夜叉是陀羅尼法門。文殊師利。乾闥婆法門一切諸法。是陀羅尼法門。何故名乾闥婆是陀羅尼法門。以數過故。一切諸法無有邊際。但取虛空邊故。名乾闥婆相是入陀羅尼法門。
【現代漢語翻譯】 現代漢語譯本：
有一種名為『一字法明門』的法門。菩薩如果證得此法門，就能宣說千萬種字法門。然而，這『一字法明門』的奧妙也是無窮無盡的，無論在任何地方都能闡述諸法的實相，沒有邊際。證得這種諸法明瞭之時，自然就能獲得無礙的辯才，一切法都無法窮盡。宣說諸法之後，又可以將其攝入『一字法明門』中。因為獲得了無礙的辯才，就能進一步宣說更多的語句法門，不斷增益，增益之後，又可以將其攝入一個法門之中。
文殊（Manjushri）菩薩對佛說：『世尊，什麼叫做「一字法門」呢？』
佛告訴文殊師利（Manjushri）菩薩：『沒有任何一切諸法，這便叫做「一字陀羅尼法門」。』
文殊師利（Manjushri）菩薩問佛：『世尊，什麼叫做「陀羅尼句法門」呢？』
佛說：『文殊師利（Manjushri），一切諸法安住于調伏之地，因此叫做「入調伏陀羅尼法門」。文殊師利（Manjushri），天法門的一切諸法，都叫做「陀羅尼法門」。』
文殊師利（Manjushri）菩薩問佛：『世尊，為什麼稱「天」為「陀羅尼法門」呢？』
佛說：『文殊師利（Manjushri），一切諸法安住于修行之地，所以稱「天相入陀羅尼法門」。』
文殊師利（Manjushri），龍法門的一切諸法，都是陀羅尼法門。文殊師利（Manjushri）問：『世尊，為什麼稱「龍」為陀羅尼法門？』
佛告訴文殊師利（Manjushri）：『沒有名字，一切諸法斷絕名字之道，沒有文字卻假借文字來說明，所以稱「龍入陀羅尼字法門」。』
文殊師利（Manjushri），夜叉（Yaksa）法門的一切諸法，都是陀羅尼法門。為什麼稱「夜叉（Yaksa）」為陀羅尼法門？
佛告訴文殊師利（Manjushri）：『因為窮盡諸相，一切諸法本來不生，所以稱「夜叉（Yaksa）」為陀羅尼法門。文殊師利（Manjushri），乾闥婆（Gandharva）法門的一切諸法，都是陀羅尼法門。為什麼稱「乾闥婆（Gandharva）」為陀羅尼法門？因為數量超過了，一切諸法沒有邊際，只是取虛空的邊際，所以稱「乾闥婆（Gandharva）相是入陀羅尼法門」。』 English version:
There is a Dharma gate called the 'One-Syllable Illumination Gate'. A Bodhisattva who attains it can expound thousands of syllable Dharma gates. However, the profundity of this 'One-Syllable Illumination Gate' is also inexhaustible. It can expound the true nature of all Dharmas everywhere, without limit. When one attains this illumination of all Dharmas, one naturally gains unimpeded eloquence, and all Dharmas cannot be exhausted. After expounding all Dharmas, one can again incorporate them into the 'One-Syllable Illumination Gate'. Because one has obtained unimpeded eloquence, one can further expound more phrase Dharma gates, constantly increasing and augmenting, and after increasing and augmenting, one can again incorporate them into one Dharma gate.
Manjushri (Manjushri) Bodhisattva said to the Buddha: 'World Honored One, what is called the 'One-Syllable Dharma Gate'?'
The Buddha told Manjushri (Manjushri) Bodhisattva: 'The absence of all Dharmas is called the 'One-Syllable Dharani Dharma Gate'.'
Manjushri (Manjushri) Bodhisattva asked the Buddha: 'World Honored One, what is called the 'Dharani Phrase Dharma Gate'?'
The Buddha said: 'Manjushri (Manjushri), all Dharmas abide in the ground of taming, therefore it is called the 'Entering Taming Dharani Dharma Gate'. Manjushri (Manjushri), all Dharmas of the Deva Dharma gate are called the 'Dharani Dharma Gate'.'
Manjushri (Manjushri) Bodhisattva asked the Buddha: 'World Honored One, why is 'Deva' called the 'Dharani Dharma Gate'?'
The Buddha said: 'Manjushri (Manjushri), all Dharmas abide in the ground of practice, therefore it is called the 'Deva Aspect Entering Dharani Dharma Gate'.'
Manjushri (Manjushri), all Dharmas of the Naga Dharma gate are Dharani Dharma gates. Manjushri (Manjushri) asked: 'World Honored One, why is 'Naga' called the Dharani Dharma Gate?'
The Buddha told Manjushri (Manjushri): 'There is no name; all Dharmas sever the path of names. There are no words, yet words are borrowed to explain, therefore it is called the 'Naga Entering Dharani Syllable Dharma Gate'.'
Manjushri (Manjushri), all Dharmas of the Yaksa (Yaksa) Dharma gate are Dharani Dharma gates. Why is 'Yaksa (Yaksa)' called the Dharani Dharma Gate?'
The Buddha told Manjushri (Manjushri): 'Because of the exhaustion of all aspects, all Dharmas are originally unproduced, therefore 'Yaksa (Yaksa)' is called the Dharani Dharma Gate. Manjushri (Manjushri), all Dharmas of the Gandharva (Gandharva) Dharma gate are Dharani Dharma gates. Why is 'Gandharva (Gandharva)' called the Dharani Dharma Gate? Because the number is exceeded, all Dharmas are without limit, only taking the limit of space, therefore the 'Gandharva (Gandharva) Aspect is called the Entering Dharani Dharma Gate'.'
【English Translation】 English version:
There is a Dharma gate called the 'One-Syllable Illumination Gate'. A Bodhisattva who attains it can expound thousands of syllable Dharma gates. However, the profundity of this 'One-Syllable Illumination Gate' is also inexhaustible. It can expound the true nature of all Dharmas everywhere, without limit. When one attains this illumination of all Dharmas, one naturally gains unimpeded eloquence, and all Dharmas cannot be exhausted. After expounding all Dharmas, one can again incorporate them into the 'One-Syllable Illumination Gate'. Because one has obtained unimpeded eloquence, one can further expound more phrase Dharma gates, constantly increasing and augmenting, and after increasing and augmenting, one can again incorporate them into one Dharma gate.
Manjushri (Manjushri) Bodhisattva said to the Buddha: 'World Honored One, what is called the 'One-Syllable Dharma Gate'?'
The Buddha told Manjushri (Manjushri) Bodhisattva: 'The absence of all Dharmas is called the 'One-Syllable Dharani Dharma Gate'.'
Manjushri (Manjushri) Bodhisattva asked the Buddha: 'World Honored One, what is called the 'Dharani Phrase Dharma Gate'?'
The Buddha said: 'Manjushri (Manjushri), all Dharmas abide in the ground of taming, therefore it is called the 'Entering Taming Dharani Dharma Gate'. Manjushri (Manjushri), all Dharmas of the Deva Dharma gate are called the 'Dharani Dharma Gate'.'
Manjushri (Manjushri) Bodhisattva asked the Buddha: 'World Honored One, why is 'Deva' called the 'Dharani Dharma Gate'?'
The Buddha said: 'Manjushri (Manjushri), all Dharmas abide in the ground of practice, therefore it is called the 'Deva Aspect Entering Dharani Dharma Gate'.'
Manjushri (Manjushri), all Dharmas of the Naga Dharma gate are Dharani Dharma gates. Manjushri (Manjushri) asked: 'World Honored One, why is 'Naga' called the Dharani Dharma Gate?'
The Buddha told Manjushri (Manjushri): 'There is no name; all Dharmas sever the path of names. There are no words, yet words are borrowed to explain, therefore it is called the 'Naga Entering Dharani Syllable Dharma Gate'.'
Manjushri (Manjushri), all Dharmas of the Yaksa (Yaksa) Dharma gate are Dharani Dharma gates. Why is 'Yaksa (Yaksa)' called the Dharani Dharma Gate?'
The Buddha told Manjushri (Manjushri): 'Because of the exhaustion of all aspects, all Dharmas are originally unproduced, therefore 'Yaksa (Yaksa)' is called the Dharani Dharma Gate. Manjushri (Manjushri), all Dharmas of the Gandharva (Gandharva) Dharma gate are Dharani Dharma gates. Why is 'Gandharva (Gandharva)' called the Dharani Dharma Gate? Because the number is exceeded, all Dharmas are without limit, only taking the limit of space, therefore the 'Gandharva (Gandharva) Aspect is called the Entering Dharani Dharma Gate'.' 現代漢語譯本：
有一種名為『一字法明門』的法門。菩薩如果證得此法門，就能宣說千萬種字法門。然而，這『一字法明門』的奧妙也是無窮無盡的，無論在任何地方都能闡述諸法的實相，沒有邊際。證得這種諸法明瞭之時，自然就能獲得無礙的辯才，一切法都無法窮盡。宣說諸法之後，又可以將其攝入『一字法明門』中。因為獲得了無礙的辯才，就能進一步宣說更多的語句法門，不斷增益，增益之後，又可以將其攝入一個法門之中。
文殊（Manjushri）菩薩對佛說：『世尊，什麼叫做「一字法門」呢？』
佛告訴文殊師利（Manjushri）菩薩：『沒有任何一切諸法，這便叫做「一字陀羅尼法門」。』
文殊師利（Manjushri）菩薩問佛：『世尊，什麼叫做「陀羅尼句法門」呢？』
佛說：『文殊師利（Manjushri），一切諸法安住于調伏之地，因此叫做「入調伏陀羅尼法門」。文殊師利（Manjushri），天法門的一切諸法，都叫做「陀羅尼法門」。』
文殊師利（Manjushri）菩薩問佛：『世尊，為什麼稱「天」為「陀羅尼法門」呢？』
佛說：『文殊師利（Manjushri），一切諸法安住于修行之地，所以稱「天相入陀羅尼法門」。』
文殊師利（Manjushri），龍法門的一切諸法，都是陀羅尼法門。文殊師利（Manjushri）問：『世尊，為什麼稱「龍」為陀羅尼法門？』
佛告訴文殊師利（Manjushri）：『沒有名字，一切諸法斷絕名字之道，沒有文字卻假借文字來說明，所以稱「龍入陀羅尼字法門」。』
文殊師利（Manjushri），夜叉（Yaksa）法門的一切諸法，都是陀羅尼法門。為什麼稱「夜叉（Yaksa）」為陀羅尼法門？
佛告訴文殊師利（Manjushri）：『因為窮盡諸相，一切諸法本來不生，所以稱「夜叉（Yaksa）」為陀羅尼法門。文殊師利（Manjushri），乾闥婆（Gandharva）法門的一切諸法，都是陀羅尼法門。為什麼稱「乾闥婆（Gandharva）」為陀羅尼法門？因為數量超過了，一切諸法沒有邊際，只是取虛空的邊際，所以稱「乾闥婆（Gandharva）相是入陀羅尼法門」。』
文殊師利。阿修羅法門一切諸法。是陀羅尼法門。何故名阿修羅是陀羅尼法門。佛言。文殊師利。無定住一切諸法。不可以名字說。非色不異色相可行。非聲不異聲相可行。非香不異香相可行。非味不異味相可行。非觸不異觸相可行。非意不異意相可行。非佛不異佛相可行。非法不異法相可行。非僧不異僧相可行。非聲聞不異聲聞相可行。非辟支佛不異辟支佛相可行。非凡夫不異凡夫相可行。文殊師利。一切諸法。無行相無可行相可行。無起發故。是名阿修羅入陀羅尼法門。文殊師利。迦樓羅法門一切諸法。是陀羅尼法門。文殊師利白佛言。世尊。云何迦樓羅是陀羅尼法門。佛告文殊師利。一切諸法。無來無去故。無來非不來。無去非不去。不生不滅不漏不著不縛不解。不染不妄無染著處。住無建立本來無建立故。文殊師利。一切諸法。如虛空無有依故。名迦樓羅入陀羅尼法門。文殊師利。緊那羅一切諸法。是陀羅尼法門。文殊師利白佛言。世尊。何故名緊那羅是陀羅尼法門。佛言。離作道故。文殊師利。不可作作者無所有故。是名緊那羅相是入陀羅尼法門。
文殊師利。摩睺羅伽法門一切諸法。是陀羅尼法門。文殊師利言。世尊。云何陀羅尼法門。佛告文殊師利。一切諸法離垢本來明凈。一切眾生。所不能濁
【現代漢語翻譯】 現代漢語譯本 文殊師利（Manjushri，菩薩名）。阿修羅（Asura，一種神道生物）法門的一切諸法，是陀羅尼（Dharani，總持、真言）法門。為什麼稱阿修羅是陀羅尼法門？佛說：文殊師利，一切諸法沒有固定的住處，不可以用名字來述說。非色（Rupa，物質）不異於色相可行，非聲（Shabda，聲音）不異於聲相可行，非香（Gandha，氣味）不異於香相可行，非味（Rasa，味道）不異於味相可行，非觸（Sparsha，觸覺）不異於觸相可行，非意（Manas，意識）不異於意相可行，非佛（Buddha，覺悟者）不異於佛相可行，非法（Dharma，佛法）不異於法相可行，非僧（Sangha，僧團）不異於僧相可行，非聲聞（Shravaka，聽聞佛法者）不異於聲聞相可行，非辟支佛（Pratyekabuddha，緣覺）不異於辟支佛相可行，非凡夫不異於凡夫相可行。文殊師利，一切諸法，沒有行相，沒有可行之行相可行，沒有起發的緣故，這叫做阿修羅入陀羅尼法門。 文殊師利，迦樓羅（Garuda，一種神鳥）法門的一切諸法，是陀羅尼法門。文殊師利問佛說：世尊，為什麼迦樓羅是陀羅尼法門？佛告訴文殊師利：一切諸法，無來無去，無來非不來，無去非不去，不生不滅，不漏不著，不縛不解，不染不妄，沒有染著之處，安住于無建立，本來就沒有建立的緣故。文殊師利，一切諸法，如同虛空沒有依靠的緣故，名為迦樓羅入陀羅尼法門。 文殊師利，緊那羅（Kinnara，一種天神）的一切諸法，是陀羅尼法門。文殊師利問佛說：世尊，為什麼稱緊那羅是陀羅尼法門？佛說：遠離造作之道。文殊師利，不可造作，作者無所有的緣故，這名為緊那羅相，是入陀羅尼法門。 文殊師利，摩睺羅伽（Mahoraga，一種巨蟒神）法門的一切諸法，是陀羅尼法門。文殊師利說：世尊，什麼是陀羅尼法門？佛告訴文殊師利：一切諸法遠離垢染，本來明凈，一切眾生所不能染濁。
【English Translation】 English version Manjushri (Manjushri, name of a Bodhisattva). All dharmas of the Asura (Asura, a type of divine being) Dharma-gate are Dharani (Dharani, mantra) Dharma-gate. Why is Asura called the Dharani Dharma-gate? The Buddha said: Manjushri, all dharmas have no fixed abode and cannot be described by names. Non-form (Rupa, material) is not different from the appearance of form being practicable, non-sound (Shabda, sound) is not different from the appearance of sound being practicable, non-smell (Gandha, smell) is not different from the appearance of smell being practicable, non-taste (Rasa, taste) is not different from the appearance of taste being practicable, non-touch (Sparsha, touch) is not different from the appearance of touch being practicable, non-mind (Manas, consciousness) is not different from the appearance of mind being practicable, non-Buddha (Buddha, the awakened one) is not different from the appearance of Buddha being practicable, non-Dharma (Dharma, Buddhist teachings) is not different from the appearance of Dharma being practicable, non-Sangha (Sangha, monastic community) is not different from the appearance of Sangha being practicable, non-Shravaka (Shravaka, one who hears the Dharma) is not different from the appearance of Shravaka being practicable, non-Pratyekabuddha (Pratyekabuddha, solitary Buddha) is not different from the appearance of Pratyekabuddha being practicable, non-ordinary person is not different from the appearance of ordinary person being practicable. Manjushri, all dharmas have no characteristics, no practicable characteristics being practicable, and no arising, therefore it is called Asura entering the Dharani Dharma-gate. Manjushri, all dharmas of the Garuda (Garuda, a type of divine bird) Dharma-gate are Dharani Dharma-gate. Manjushri asked the Buddha: World Honored One, why is Garuda the Dharani Dharma-gate? The Buddha told Manjushri: All dharmas have no coming and no going, no coming is not not-coming, no going is not not-going, no birth and no death, no leakage and no attachment, no bondage and no liberation, no defilement and no falsehood, no place of defilement and attachment, abiding in no establishment, originally without establishment. Manjushri, all dharmas are like the empty space without reliance, therefore it is called Garuda entering the Dharani Dharma-gate. Manjushri, all dharmas of the Kinnara (Kinnara, a type of celestial being) are Dharani Dharma-gate. Manjushri asked the Buddha: World Honored One, why is Kinnara called the Dharani Dharma-gate? The Buddha said: Because of being away from the path of fabrication. Manjushri, because the maker cannot be made and the maker is without anything, this is called the characteristic of Kinnara, which is entering the Dharani Dharma-gate. Manjushri, all dharmas of the Mahoraga (Mahoraga, a type of giant serpent deity) Dharma-gate are Dharani Dharma-gate. Manjushri said: World Honored One, what is the Dharani Dharma-gate? The Buddha told Manjushri: All dharmas are free from defilement and are originally bright and pure, which cannot be defiled by all sentient beings.
亦不能凈。此清凈陀羅尼法門。所以者何。文殊師利。一切諸法。本來寂滅故。本來不生故。文殊師利。是名入摩睺羅伽陀羅尼法門。
文殊師利。婦女法門一切諸法。是陀羅尼法門。文殊師利言。云何是陀羅尼法門。佛言虛妄故。文殊師利。一切諸法女根男根無定故。所謂非實物故。名婦女相入陀羅尼法門。
文殊師利。男兒法門一切諸法。是陀羅尼法門。文殊師利言。云何是陀羅尼法門。佛言。文殊師利。一切處相無有故。本際已來不可得。乃至后際亦不可得。現在亦不可得。文殊師利。三際處無得故。是處無男無女唯假名說。所言名者寬廣得名。彼色者四大合成。此諸法無有生處故。本來寂滅故。文殊師利。一切諸法是名男相入陀羅尼法門。
文殊師利。地獄法門一切諸法。是陀羅尼法門。文殊師利言。世尊。何故地獄名陀羅尼法門。
佛告文殊師利。地獄入何相。文殊師利言。世尊。地獄者入虛空相。佛言。文殊師利。于汝意云何。地獄者。為從自分別生。為自然生。文殊師利言。世尊。是凡夫等起分別故。見有地獄畜生餓鬼。無真實事。而諸凡夫受于苦惱。世尊。如我所見。無地獄見。無有苦見。世尊。如人眠睡夢墮地獄。而見自身在大沸鑊。及無量人受諸苦痛。熱惱逼身生大恐
【現代漢語翻譯】 現代漢語譯本： 也不能清凈。這（是）清凈陀羅尼法門。為什麼呢？文殊師利（Manjushri，菩薩名）。一切諸法，本來就是寂滅的，本來就不生。文殊師利（Manjushri），這叫做入摩睺羅伽（Mahoraga，大蟒神）陀羅尼法門。
文殊師利（Manjushri），婦女法門的一切諸法，是陀羅尼法門。文殊師利（Manjushri）問：『什麼是陀羅尼法門？』佛說：『因為虛妄的緣故。』文殊師利（Manjushri），一切諸法的女根男根沒有定性，所謂的不是真實存在的，這叫做婦女相入陀羅尼法門。
文殊師利（Manjushri），男兒法門的一切諸法，是陀羅尼法門。文殊師利（Manjushri）問：『什麼是陀羅尼法門？』佛說：『文殊師利（Manjushri），一切處所的相狀都沒有，從本初以來不可得，乃至到最後也不可得，現在也不可得。文殊師利（Manjushri），三際處都不可得，這個處所沒有男沒有女，只是假名安立。所說的名字，是寬廣的意思。那個色法是由四大合成的。這些諸法沒有生起之處，所以本來就是寂滅的。文殊師利（Manjushri），一切諸法，這叫做男相入陀羅尼法門。』
文殊師利（Manjushri），地獄法門的一切諸法，是陀羅尼法門。文殊師利（Manjushri）問：『世尊，為什麼地獄叫做陀羅尼法門？』
佛告訴文殊師利（Manjushri）：『地獄進入什麼相？』文殊師利（Manjushri）說：『世尊，地獄進入虛空相。』佛說：『文殊師利（Manjushri），你認為怎麼樣？地獄是從自己的分別產生的，還是自然產生的？』文殊師利（Manjushri）說：『世尊，是凡夫等生起分別的緣故，見到有地獄、畜生、餓鬼，沒有真實的事情，而這些凡夫承受苦惱。世尊，如我所見，沒有地獄的見解，沒有苦的見解。世尊，就像人睡著了，夢中墮入地獄，看到自身在大沸騰的鍋里，以及無量的人承受各種苦痛，熱惱逼迫身體，產生大恐怖。
【English Translation】 English version: Nor can it be purified. This is the Pure Dharani (Dharani, a type of mantra) Dharma-gate. Why is that? Manjushri (Manjushri, a Bodhisattva). All dharmas (Dharmas, teachings or phenomena) are originally in a state of quiescence, originally unborn. Manjushri (Manjushri), this is called entering the Mahoraga (Mahoraga, a great serpent deity) Dharani Dharma-gate.
Manjushri (Manjushri), all dharmas of the women's dharma-gate are Dharani Dharma-gates. Manjushri (Manjushri) asked: 'What is the Dharani Dharma-gate?' The Buddha said: 'Because of illusion.' Manjushri (Manjushri), the female and male organs of all dharmas are not fixed, so-called not real things, this is called the Women's Aspect Entering Dharani Dharma-gate.
Manjushri (Manjushri), all dharmas of the men's dharma-gate are Dharani Dharma-gates. Manjushri (Manjushri) asked: 'What is the Dharani Dharma-gate?' The Buddha said: 'Manjushri (Manjushri), the characteristics of all places do not exist, from the beginning they are unattainable, even to the end they are unattainable, and the present is also unattainable. Manjushri (Manjushri), because the three times are unattainable, in this place there is neither male nor female, only a provisional name is established. The so-called name is broad in meaning. That form is composed of the four great elements. These dharmas have no place of origin, so they are originally quiescent. Manjushri (Manjushri), all dharmas, this is called the Men's Aspect Entering Dharani Dharma-gate.'
Manjushri (Manjushri), all dharmas of the hell dharma-gate are Dharani Dharma-gates. Manjushri (Manjushri) asked: 'World Honored One, why is hell called the Dharani Dharma-gate?'
The Buddha told Manjushri (Manjushri): 'What aspect does hell enter?' Manjushri (Manjushri) said: 'World Honored One, hell enters the aspect of emptiness.' The Buddha said: 'Manjushri (Manjushri), what do you think? Is hell born from one's own discrimination, or is it born naturally?' Manjushri (Manjushri) said: 'World Honored One, it is because ordinary beings and others give rise to discrimination that they see hell, animals, and hungry ghosts. There is no real thing, but these ordinary beings suffer. World Honored One, as I see it, there is no view of hell, no view of suffering. World Honored One, it is like a person falling asleep and dreaming of falling into hell, seeing himself in a boiling cauldron, and countless people suffering various pains, heat and distress pressing the body, giving rise to great terror.'
怖。即大驚喚。忽自唱言。大苦大苦悲哭失聲。彼人父母及諸眷屬問言。汝有何苦。彼人答言。我墮地獄令我痛苦。云何方問。汝有何苦。時彼父母及諸眷屬。語彼人言。汝莫怖畏。汝于睡眠見此事耳。汝向睡眠不出家外。何故忽言受地獄苦。彼人即還得醒悟心。我所見事乃是夢耳。所自內心作如是見。悉皆非實還得歡喜。世尊。如彼夢人無有實事見墮地獄。如是如是。世尊。一切凡夫本無有欲。生女想分別。共相娛樂自生樂著。彼即念言。我是男也彼是女也。已生欲心即求五欲。為五欲故。共相鬥諍結諸怨仇。散失財物更相殺害。以起顛倒生怨憎想。死入地獄經多千劫。世尊。如彼人夢。所有父母及諸眷屬語彼人言。汝向睡眠本未曾出。云何而見受地獄苦。如是如是。世尊。諸佛如來。為四顛倒諸眾生等。說于正法。是處無男無女亦無眾生。無有受者。無養育者。及無富伽羅亦無我。是諸法皆顛倒。本無有故生是諸法。和合故生是諸法。分別故生是諸法。無有生處。是諸法無有物。是諸法不相著。是諸法如夢。是諸法如幻。是諸法如水中月。是諸法無有著處。是諸法無有染者。無惱者無忘失者。汝等莫妄分別。是諸眾生聞如來法已。即厭于欲。見諸法性。遠離諸煩惱。遠離諸癡。見一切諸法本來解脫。見一切諸法無
【現代漢語翻譯】 現代漢語譯本：恐懼。隨即大聲驚叫。忽然自己唱道：『大苦啊，大苦啊！』悲傷哭泣，聲音都變了。他的父母和所有親屬問他說：『你有什麼痛苦？』那人回答說：『我墮入了地獄，讓我痛苦不堪。』（他們）問：『怎麼回事？你有什麼痛苦？』當時他的父母和所有親屬對那人說：『你不要害怕。你只是在睡夢中見到這件事罷了。你剛才睡覺並沒有離開家外，為什麼忽然說自己受地獄的苦呢？』那人隨即恢復了清醒。心想：『我所見到的事原來是夢啊。』自己內心這樣認為，（知道一切）都不是真實的，於是又高興起來。世尊，就像那個做夢的人，沒有真實的事情卻見到自己墮入地獄。像這樣，像這樣。世尊，一切凡夫本來沒有慾望，（卻）生起對女人的想法，加以分別，互相娛樂，自己產生貪戀執著。他們就想：『我是男人，她是女人。』已經生起慾望之心，就追求五欲（色、聲、香、味、觸）。爲了五欲的緣故，互相爭鬥，結下各種怨仇，散失財物，甚至互相殘殺。因為生起顛倒的認知，產生怨恨的想法，死後墮入地獄，經歷無數千劫。世尊，就像那個人做夢，他的父母和所有親屬對他說：『你剛才睡覺根本沒有出去過，怎麼會見到自己受地獄的苦呢？』像這樣，像這樣。世尊，諸佛如來，爲了有四種顛倒（常、樂、我、凈）的眾生，宣說正確的佛法：『這裡沒有男人，沒有女人，也沒有眾生。沒有承受者，沒有養育者，也沒有補特伽羅（pudgala，意為「人」或「個體」），也沒有我。這些法都是顛倒的。本來沒有這些法，因為（因緣）和合而生起這些法，因為分別而生起這些法，這些法沒有生起之處。這些法沒有實體，這些法不相互依存，這些法如夢，這些法如幻，這些法如水中之月，這些法沒有執著之處，這些法沒有被污染者，沒有被惱怒者，沒有遺忘者。你們不要妄加分別。』這些眾生聽聞如來的佛法后，就厭離慾望，見到諸法的本性，遠離各種煩惱，遠離各種愚癡，見到一切諸法本來就是解脫的，見到一切諸法沒有（自性）。 English version: Fear. Then he cried out in great alarm. Suddenly, he chanted to himself, 'Great suffering, great suffering!' He wept bitterly, his voice breaking. His parents and all his relatives asked him, 'What is your suffering?' The man replied, 'I have fallen into hell, causing me great pain.' (They) asked, 'What happened? What is your suffering?' At that time, his parents and all his relatives said to the man, 'Do not be afraid. You only saw this in a dream. You were sleeping just now and did not leave the house. Why do you suddenly say that you are suffering the pains of hell?' The man then regained his senses. He thought to himself, 'What I saw was just a dream.' He thought this in his heart, (knowing that) it was all unreal, and he became happy again. World Honored One, just like that dreamer, who saw himself falling into hell without any real event occurring. Just like that, just like that. World Honored One, all ordinary beings originally have no desire, (but) they give rise to thoughts about women, discriminate, entertain each other, and develop attachment and clinging. They think, 'I am a man, and she is a woman.' Having generated desire, they seek the five desires (form, sound, smell, taste, and touch). For the sake of the five desires, they fight with each other, form various grudges, lose their wealth, and even kill each other. Because they give rise to inverted perceptions, they generate thoughts of resentment, and after death, they fall into hell, enduring countless kalpas (kalpa, meaning 'eon'). World Honored One, just like that man's dream, his parents and all his relatives said to him, 'You were sleeping just now and never went out. How could you see yourself suffering the pains of hell?' Just like that, just like that. World Honored One, the Buddhas and Tathagatas (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha), for the sake of sentient beings with the four inversions (permanence, happiness, self, and purity), proclaim the correct Dharma: 'Here, there is no man, no woman, and no sentient being. There is no receiver, no nurturer, no pudgala (pudgala, meaning 'person' or 'individual'), and no self. These dharmas are all inverted. Originally, these dharmas do not exist, but they arise due to (causal) conditions coming together, they arise due to discrimination, and these dharmas have no place of origin. These dharmas have no substance, these dharmas are not interdependent, these dharmas are like a dream, these dharmas are like an illusion, these dharmas are like the moon in water, these dharmas have no place of attachment, these dharmas have no defiler, no afflicter, no forgetter. You should not make false distinctions.' After hearing the Dharma of the Tathagata, these sentient beings become disgusted with desire, see the nature of all dharmas, are liberated from all afflictions, are liberated from all ignorance, see that all dharmas are originally liberated, and see that all dharmas have no (inherent nature).
【English Translation】 Fear. Then he cried out in great alarm. Suddenly, he chanted to himself, 'Great suffering, great suffering!' He wept bitterly, his voice breaking. His parents and all his relatives asked him, 'What is your suffering?' The man replied, 'I have fallen into hell, causing me great pain.' (They) asked, 'What happened? What is your suffering?' At that time, his parents and all his relatives said to the man, 'Do not be afraid. You only saw this in a dream. You were sleeping just now and did not leave the house. Why do you suddenly say that you are suffering the pains of hell?' The man then regained his senses. He thought to himself, 'What I saw was just a dream.' He thought this in his heart, (knowing that) it was all unreal, and he became happy again. World Honored One, just like that dreamer, who saw himself falling into hell without any real event occurring. Just like that, just like that. World Honored One, all ordinary beings originally have no desire, (but) they give rise to thoughts about women, discriminate, entertain each other, and develop attachment and clinging. They think, 'I am a man, and she is a woman.' Having generated desire, they seek the five desires (form, sound, smell, taste, and touch). For the sake of the five desires, they fight with each other, form various grudges, lose their wealth, and even kill each other. Because they give rise to inverted perceptions, they generate thoughts of resentment, and after death, they fall into hell, enduring countless kalpas (kalpa, meaning 'eon'). World Honored One, just like that man's dream, his parents and all his relatives said to him, 'You were sleeping just now and never went out. How could you see yourself suffering the pains of hell?' Just like that, just like that. World Honored One, the Buddhas and Tathagatas (Tathagata, meaning 'Thus Gone One', an epithet of the Buddha), for the sake of sentient beings with the four inversions (permanence, happiness, self, and purity), proclaim the correct Dharma: 'Here, there is no man, no woman, and no sentient being. There is no receiver, no nurturer, no pudgala (pudgala, meaning 'person' or 'individual'), and no self. These dharmas are all inverted. Originally, these dharmas do not exist, but they arise due to (causal) conditions coming together, they arise due to discrimination, and these dharmas have no place of origin. These dharmas have no substance, these dharmas are not interdependent, these dharmas are like a dream, these dharmas are like an illusion, these dharmas are like the moon in water, these dharmas have no place of attachment, these dharmas have no defiler, no afflicter, no forgetter. You should not make false distinctions.' After hearing the Dharma of the Tathagata, these sentient beings become disgusted with desire, see the nature of all dharmas, are liberated from all afflictions, are liberated from all ignorance, see that all dharmas are originally liberated, and see that all dharmas have no (inherent nature).
有障礙。見一切諸法寂滅。世尊。彼諸人等。已得虛空想定。捨身已后。于無餘涅槃中而般涅槃。世尊。我見地獄苦相如是。爾時世尊贊文殊師利言。善哉善哉文殊師利。如汝所見。地獄應如是見。亦應如是分別。如汝所說。知見如是地獄已。得無生法忍。如文殊師利所得。說此語已。一萬二千菩薩得無生忍法。同聲唱言。希有諸佛行處。所謂于地獄法中得顯諸佛法。時文殊師利白佛言。世尊。愿為我說入無二法門。得入無二法門已。令諸菩薩摩訶薩於一切煩惱中。說一切諸佛法。亦不作二相念。復得無礙辯說。一切無二相法。世尊。云何是入無二法門。佛言。文殊師利。汝諦聽諦受善思念之。吾為汝說是平等名字無二法門。得法門已。諸菩薩於一切煩惱中一切諸佛法中。能作平等。復是一切煩惱分別。名陀羅尼法門。我今說之。文殊師利言。善哉世尊。愿為我說令我樂聞。文殊師利。無明是菩提是陀羅尼法門。文殊師利言。世尊。云何無明是陀羅尼法門。佛告文殊師利。以無有明故名為無明。以無明故是故不生。以無生故無煩惱。文殊師利。無煩惱者是名菩提。本性清凈。無有著處無有生處。以是義故。文殊當知。如來常于處處經中。廣說無明菩提無二法門。文殊師利。我昔已來不得無明。以是義故。我說無明。文
【現代漢語翻譯】 現代漢語譯本 有障礙，見到一切諸法寂滅的真相。世尊（Bhagavan，佛的尊稱），那些人已經獲得了虛空想定（Śūnyatā-samādhi，一種禪定狀態），捨棄肉身后，在無餘涅槃（nirvāṇa，佛教的最高目標，指完全的解脫）中般涅槃（parinirvāṇa，指佛或阿羅漢的圓寂）。世尊，我所見到的地獄苦相就是這樣。這時，世尊讚歎文殊師利（Mañjuśrī，智慧的象徵）說：『好啊，好啊，文殊師利，正如你所見，地獄應當這樣去看待，也應當這樣去分辨。』正如你所說，知見地獄如是，就能得到無生法忍（anutpāda-dharma-kṣānti，對諸法不生不滅的深刻理解）。就像文殊師利所證得的一樣。說完這些話后，一萬二千位菩薩證得了無生法忍，同聲讚歎說：『稀有啊，諸佛的行處，竟然能在地獄法中顯現諸佛之法。』 這時，文殊師利對佛說：『世尊，希望您能為我講說進入無二法門（advaya-dharma-mukha，超越二元對立的法門），得到進入無二法門后，能讓諸位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在一切煩惱中，宣說一切諸佛之法，也不作二相的念頭，並且能得到無礙的辯才，宣說一切無二相之法。世尊，什麼是進入無二法門呢？』佛說：『文殊師利，你仔細聽，仔細領受，好好思考，我為你講說這平等名字的無二法門。得到這個法門后，諸位菩薩在一切煩惱中，在一切諸佛法中，都能做到平等。這又是一切煩惱分別，名為陀羅尼（dhāraṇī，總持）的法門，我現在就說給你聽。』文殊師利說：『太好了，世尊，希望您為我講說，讓我樂於聽聞。』 『文殊師利，無明（avidyā，對事物真相的無知）就是菩提（bodhi，覺悟），就是陀羅尼法門。』文殊師利問：『世尊，為什麼說無明是陀羅尼法門呢？』佛告訴文殊師利：『因為沒有光明，所以叫做無明。因為無明，所以不生。因為不生，所以沒有煩惱。文殊師利，沒有煩惱就叫做菩提，本性清凈，沒有執著之處，沒有產生之處。因為這個緣故，文殊，你應該知道，如來（Tathāgata，佛的稱號）常常在各處經典中，廣泛宣說無明和菩提的無二法門。文殊師利，我從過去以來就沒有得到過無明，因為這個緣故，我說無明。』文
【English Translation】 English version There are obstacles, seeing the quiescence of all dharmas (phenomena). World Honored One (Bhagavan, title for the Buddha), those people have attained the Empty Space Samadhi (Śūnyatā-samādhi, a state of meditative absorption). After abandoning their bodies, they enter Parinirvana (parinirvāṇa, the final passing away of a Buddha or Arhat) in the Nirvana without remainder (nirvāṇa, the ultimate goal of Buddhism, complete liberation). World Honored One, I see the suffering aspects of hell in this way. At that time, the World Honored One praised Mañjuśrī (wisdom personified), saying: 'Excellent, excellent, Mañjuśrī. As you have seen, hell should be seen in this way, and should also be discerned in this way.' As you have said, knowing and seeing hell in this way, one obtains the Acceptance of the Non-Arising of Dharmas (anutpāda-dharma-kṣānti, profound understanding of the non-arising and non-ceasing of all phenomena), just as Mañjuśrī has attained. After speaking these words, twelve thousand Bodhisattvas (beings on the path to Buddhahood) attained the Acceptance of the Non-Arising of Dharmas, and exclaimed in unison: 'Rare are the places where the Buddhas practice, that the Buddhas' Dharma is revealed within the Dharma of hell.' At that time, Mañjuśrī said to the Buddha: 'World Honored One, I wish you would speak to me about entering the Dharma-Door of Non-Duality (advaya-dharma-mukha, the gate to transcending dualistic views). After attaining entry into the Dharma-Door of Non-Duality, may it enable all Bodhisattva-Mahasattvas (great Bodhisattvas) to proclaim all the Buddhas' Dharmas within all afflictions, without creating thoughts of duality, and to attain unobstructed eloquence in speaking of all non-dual Dharmas. World Honored One, what is the Dharma-Door of Non-Duality?' The Buddha said: 'Mañjuśrī, listen attentively, receive attentively, and contemplate well. I will speak to you about the Dharma-Door of Non-Duality, which is the name of equality. After attaining this Dharma-Door, the Bodhisattvas, within all afflictions and within all the Buddhas' Dharmas, will be able to act with equality. Furthermore, it is the discernment of all afflictions, called the Dharani (dhāraṇī, a mnemonic device; a collection of mantras) Dharma-Door. I will now speak of it to you.' Mañjuśrī said: 'Excellent, World Honored One, I wish you would speak for me, so that I may delight in hearing.' 'Mañjuśrī, ignorance (avidyā, lack of knowledge of the true nature of reality) is Bodhi (bodhi, enlightenment), it is the Dharani Dharma-Door.' Mañjuśrī asked: 'World Honored One, how is ignorance the Dharani Dharma-Door?' The Buddha told Mañjuśrī: 'Because there is no light, it is called ignorance. Because of ignorance, therefore there is no arising. Because there is no arising, there are no afflictions. Mañjuśrī, the absence of afflictions is called Bodhi, its fundamental nature is pure, there is no place of attachment, there is no place of arising. For this reason, Mañjuśrī, you should know that the Tathagata (Tathāgata, title for the Buddha) constantly and extensively speaks of the non-dual Dharma-Door of ignorance and Bodhi in various sutras. Mañjuśrī, I have never attained ignorance since the past, for this reason, I speak of ignorance.' Ma
殊師利。是名無明陀羅尼法門。
菩薩得是智法門已。得捷急辯。得利辯。得無邊辯。得不住辯。文殊師利。諸行是菩提是陀羅尼法門。
文殊師利言。世尊云何諸行是菩提佛告文殊師利言。諸行者過於數。算數不可得。是故思惟不善處。無有邊際。是故得有生。亦非此處去。亦非他邊來。無來無去故。是故文殊師利。是名菩提入名行明陀羅尼法門。
文殊師利。識是菩提是陀羅尼法門。文殊師利言。世尊。云何識是菩提。佛言。文殊師利。如來常說識如幻化。顛倒故生。文殊師利言。幻化者。從分別起。從和合起。依無實分別故。起是諸凡夫幻化相。菩提從分別生。從和合生。顯示諸佛法執著諸法相。我等未來世當作佛。我等當教化諸眾生。我等當得世間最勝。而菩提相猶如虛空。生分別已毀呰於他。文殊師利。我初不曾菩提樹坐。已所得法。或名佛。或名辟支佛。或名聲聞。或名凡夫。文殊師利。是故名識是陀羅尼法門。
文殊師利。名色是菩提。是陀羅尼法門。文殊師利言。世尊。云何名色是菩提。佛言。文殊師利。名者。但假聲言無有真實。文殊師利。色者。無有作者無造者。是中不可說言有我。無有我所即是菩提文殊師利是名色相入陀羅尼法門。文殊師利。六入是菩提是陀羅尼法
【現代漢語翻譯】 殊師利（Manjushri，文殊菩薩）。這被稱為無明陀羅尼法門。
菩薩獲得這種智慧法門后，能得到敏捷的辯才，銳利的辯才，無邊的辯才，不滯留的辯才。文殊師利（Manjushri，文殊菩薩），諸行是菩提，是陀羅尼法門。
文殊師利（Manjushri，文殊菩薩）問：『世尊，如何說諸行是菩提？』佛告訴文殊師利（Manjushri，文殊菩薩）：『諸行超過了數量，無法計算。因此，思惟不善之處，沒有邊際。所以才會有生。既不是從此處去，也不是從他處來。因為無來無去，所以，文殊師利（Manjushri，文殊菩薩），這被稱為菩提，進入名為行明的陀羅尼法門。』
文殊師利（Manjushri，文殊菩薩），識是菩提，是陀羅尼法門。文殊師利（Manjushri，文殊菩薩）問：『世尊，如何說識是菩提？』佛說：『文殊師利（Manjushri，文殊菩薩），如來常說識如幻化，因顛倒而生。』文殊師利（Manjushri，文殊菩薩）說：『幻化，是從分別產生，從和合產生，依賴於無實的分別，所以產生這些凡夫的幻化相。菩提從分別生，從和合生，顯示諸佛的法，執著諸法的相。我們未來世將成佛，我們將教化眾生，我們將得到世間最殊勝的果位。』而菩提的相猶如虛空，產生分別后就譭謗他人。文殊師利（Manjushri，文殊菩薩），我最初不曾在菩提樹下坐，就已經得到了法。或者名為佛，或者名為辟支佛（Pratyekabuddha，緣覺），或者名為聲聞（Śrāvaka，阿羅漢），或者名為凡夫。文殊師利（Manjushri，文殊菩薩），因此名為識是陀羅尼法門。
文殊師利（Manjushri，文殊菩薩），名色是菩提，是陀羅尼法門。文殊師利（Manjushri，文殊菩薩）問：『世尊，如何說名色是菩提？』佛說：『文殊師利（Manjushri，文殊菩薩），名，只是假借聲音言語，沒有真實。文殊師利（Manjushri，文殊菩薩），色，沒有作者，沒有創造者。其中不可說有我，沒有我所，這就是菩提。文殊師利（Manjushri，文殊菩薩），這被稱為名色相入陀羅尼法門。文殊師利（Manjushri，文殊菩薩），六入是菩提，是陀羅尼法。
【English Translation】 Manjushri (Manjushri, the Bodhisattva of Wisdom), this is called the Dharani (mantra) Dharma (teachings) gate of ignorance.
When a Bodhisattva obtains this wisdom Dharma gate, they obtain quick eloquence, sharp eloquence, boundless eloquence, and unceasing eloquence. Manjushri (Manjushri, the Bodhisattva of Wisdom), all actions are Bodhi (enlightenment), are the Dharani Dharma gate.
Manjushri (Manjushri, the Bodhisattva of Wisdom) said, 'World Honored One, how are all actions Bodhi?' The Buddha told Manjushri (Manjushri, the Bodhisattva of Wisdom), 'All actions exceed number, cannot be calculated. Therefore, contemplating unwholesome places has no limit. Therefore, there is birth. It is neither going from here, nor coming from elsewhere. Because there is no coming and no going, therefore, Manjushri (Manjushri, the Bodhisattva of Wisdom), this is called Bodhi, entering the Dharani Dharma gate named action-illumination.'
Manjushri (Manjushri, the Bodhisattva of Wisdom), consciousness is Bodhi, is the Dharani Dharma gate. Manjushri (Manjushri, the Bodhisattva of Wisdom) said, 'World Honored One, how is consciousness Bodhi?' The Buddha said, 'Manjushri (Manjushri, the Bodhisattva of Wisdom), the Tathagata (Buddha) always says that consciousness is like illusion, arising from inversion.' Manjushri (Manjushri, the Bodhisattva of Wisdom) said, 'Illusion arises from discrimination, from combination, relying on unreal discrimination. Therefore, these illusions of ordinary beings arise. Bodhi arises from discrimination, from combination, revealing the Dharma of all Buddhas, clinging to the characteristics of all Dharmas. We will become Buddhas in the future, we will teach sentient beings, we will obtain the most supreme position in the world.' But the characteristic of Bodhi is like empty space. After generating discrimination, they slander others. Manjushri (Manjushri, the Bodhisattva of Wisdom), I never sat under the Bodhi tree initially, and I had already obtained the Dharma. Or named Buddha, or named Pratyekabuddha (Pratyekabuddha, Solitary Buddha), or named Śrāvaka (Śrāvaka, Arhat), or named ordinary being. Manjushri (Manjushri, the Bodhisattva of Wisdom), therefore it is called consciousness is the Dharani Dharma gate.'
Manjushri (Manjushri, the Bodhisattva of Wisdom), name and form are Bodhi, are the Dharani Dharma gate. Manjushri (Manjushri, the Bodhisattva of Wisdom) said, 'World Honored One, how are name and form Bodhi?' The Buddha said, 'Manjushri (Manjushri, the Bodhisattva of Wisdom), name is just a false sound and word, without reality. Manjushri (Manjushri, the Bodhisattva of Wisdom), form has no maker, no creator. It cannot be said that there is a self in it, and there is no what belongs to me, which is Bodhi. Manjushri (Manjushri, the Bodhisattva of Wisdom), this is called the Dharani Dharma gate of entering the characteristics of name and form. Manjushri (Manjushri, the Bodhisattva of Wisdom), the six entrances are Bodhi, are the Dharani Dharma.
門。文殊師利。如是等一切諸入。各各行中求不可得。眼不作是念我見色。耳不作念我聞聲。鼻不作念我嗅香。舌不作念我嘗味。身不作念我覺觸。意不作念我知法。眼不知色行。色不知眼行。耳不知聲行。聲不知耳行。鼻不知香行。香不知鼻行。舌不知味行。味不知舌行。身不知觸行。觸不知身行。意不知法行。法不知意行。文殊師利。六入各各相違背。一切諸入無有識。各各無覺。各各自體空。文殊師利。真法相者實空。文殊師利。是名六入相是陀羅尼法門。文殊師利。觸是菩提是陀羅尼法門。文殊師利言。世尊。云何觸是菩提。佛告文殊師利。所言觸者。是色觸聲觸香觸味觸觸觸法觸。文殊師利。所有色觸。彼則有緣。若有緣。分別故生攀緣故住。文殊師利言。攀緣者猶如幻化。彼即顛倒。若顛倒即無有。若無有即不生。若不生即無滅無滅無生故即是菩提。文殊師利。是名觸入陀羅尼法門。
文殊師利。受是菩提是陀羅尼法門。文殊師利言。世尊。云何受是菩提。佛告文殊師利。受者有三種。樂受苦受不苦不樂受。文殊師利言。受者非內非外亦非中間。文殊師利。所有樂非內非外非中間者。即是無有。文殊師利。云何知諸眾生而得受樂。文殊師利言。世尊。想顛倒故。諸凡夫妄取諸緣若樂若苦。識分別知
【現代漢語翻譯】 現代漢語譯本： 門。文殊師利（Manjushri，智慧的象徵）。像這樣的一切諸入（ayatana，感官的入口），在各自的運作中都無法找到實在的自性。眼根不會產生『我看見顏色』這樣的念頭，耳根不會產生『我聽見聲音』這樣的念頭，鼻根不會產生『我嗅到氣味』這樣的念頭，舌根不會產生『我嚐到味道』這樣的念頭，身根不會產生『我感覺到觸覺』這樣的念頭，意根不會產生『我知道法』這樣的念頭。眼根不知道顏色的運作，顏色也不知道眼根的運作。耳根不知道聲音的運作，聲音也不知道耳根的運作。鼻根不知道氣味的運作，氣味也不知道鼻根的運作。舌根不知道味道的運作，味道也不知道舌根的運作。身根不知道觸覺的運作，觸覺也不知道身根的運作。意根不知道法的運作，法也不知道意根的運作。文殊師利，六入（sadayatana，六種感官入口）各自相互違背，一切諸入都沒有識別作用，各自沒有感覺，各自的自體是空性的。文殊師利，真實的法相就是空性。文殊師利，這被稱為六入之相，是陀羅尼（dharani，總持）法門。 文殊師利，觸（sparsha，接觸）就是菩提（bodhi，覺悟），是陀羅尼法門。文殊師利問：『世尊，為什麼說觸就是菩提？』佛告訴文殊師利：『所說的觸，是色觸、聲觸、香觸、味觸、觸觸、法觸。文殊師利，所有的色觸，都是有因緣的。如果有因緣，就會因為分別而生起，因為攀緣而存在。』文殊師利說：『攀緣就像幻化一樣，那是顛倒的。如果顛倒，就是不存在的。如果不存在，就是不生起的。如果不生起，就是沒有滅。沒有滅，沒有生，所以就是菩提。』文殊師利，這被稱為觸入陀羅尼法門。 文殊師利，受（vedana，感受）就是菩提，是陀羅尼法門。文殊師利問：『世尊，為什麼說受就是菩提？』佛告訴文殊師利：『受有三種，樂受、苦受、不苦不樂受。』文殊師利說：『受不在內，不在外，也不在中間。』文殊師利，所有不在內、不在外、不在中間的樂受，就是不存在的。文殊師利，如何得知眾生會感受到快樂呢？文殊師利說：『世尊，因為想（samjna，認知）的顛倒，凡夫們錯誤地執取各種因緣，無論是快樂還是痛苦，都是識（vijnana，意識）分別出來的。』
【English Translation】 English version: O Manjushri (Manjushri, symbol of wisdom), all these entrances (ayatana, sense entrances) are unattainable when sought in their respective functions. The eye does not think, 'I see form.' The ear does not think, 'I hear sound.' The nose does not think, 'I smell fragrance.' The tongue does not think, 'I taste flavor.' The body does not think, 'I feel touch.' The mind does not think, 'I know dharma.' The eye does not know the function of form, and form does not know the function of the eye. The ear does not know the function of sound, and sound does not know the function of the ear. The nose does not know the function of fragrance, and fragrance does not know the function of the nose. The tongue does not know the function of flavor, and flavor does not know the function of the tongue. The body does not know the function of touch, and touch does not know the function of the body. The mind does not know the function of dharma, and dharma does not know the function of the mind. Manjushri, the six entrances (sadayatana, six sense entrances) are mutually contradictory. All the entrances have no consciousness, each has no sensation, and each of their own nature is empty. Manjushri, the true nature of dharma is emptiness. Manjushri, this is called the aspect of the six entrances, and it is a dharani (dharani, mnemonic device/mantra) dharma gate. Manjushri, contact (sparsha, touch) is bodhi (bodhi, enlightenment), it is a dharani dharma gate. Manjushri said, 'World Honored One, how is contact bodhi?' The Buddha told Manjushri, 'What is called contact is contact with form, contact with sound, contact with fragrance, contact with taste, contact with touch, contact with dharma. Manjushri, all contact with form has conditions. If there are conditions, it arises because of discrimination and abides because of clinging.' Manjushri said, 'Clinging is like illusion, it is inverted. If it is inverted, it does not exist. If it does not exist, it does not arise. If it does not arise, there is no cessation. Because there is no cessation and no arising, it is bodhi.' Manjushri, this is called the dharani dharma gate of entering through contact. Manjushri, feeling (vedana, sensation) is bodhi, it is a dharani dharma gate. Manjushri said, 'World Honored One, how is feeling bodhi?' The Buddha told Manjushri, 'There are three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling.' Manjushri said, 'Feeling is neither internal, nor external, nor in between.' Manjushri, all pleasant feeling that is neither internal, nor external, nor in between, does not exist. Manjushri, how do we know that beings experience happiness? Manjushri said, 'World Honored One, because of the inversion of perception (samjna, perception), ordinary beings mistakenly grasp at various conditions, whether pleasant or painful, which are discriminated by consciousness (vijnana, consciousness).'
非樂非苦亦如是。世尊。我見諸受性。如幻化本來不生。佛告文殊師利。以是義故。知受相者。入陀羅尼法門。
文殊師利。愛是菩提是陀羅尼法門。文殊師利言。世尊。愛者非是一切煩惱根耶。佛言。于汝意云何。如人未有子時。愛子之心。為在內為在外為在他方。文殊師利言。世尊。彼人尚未有子。云何得有愛子心耶。佛言。文殊師利。是人後時。若因婦女和合生子。然後彼人生愛子心。于汝意云何。如是愛子之心。為從東方來。南西北方四維上下來。為在內為在外。文殊師利言。世尊。彼愛子心。不從十方及內外來。佛言文殊。如是愛者。誰之所作造者是誰。文殊師利言。世尊。如是愛者。無有人作亦無造者。但諸凡夫顛倒因緣。強生分別故有是愛。佛言文殊若無實者可名有耶。文殊師利言。不也世尊。
佛言文殊。若法無有。可得說言有垢有凈耶。文殊師利言。不也世尊。佛言。文殊師利。若法不從十方內外來者。是法非垢非凈。文殊師利。是名愛相入陀羅尼法門。
文殊師利。取是菩提是陀羅尼法門。文殊師利言。世尊。云何取是菩提。如來經中未曾說言取是菩提。佛言文殊。諸凡夫有取不。文殊師利言。世尊。有取。取色取聲取香取味取觸取法。如是取諸五欲。佛言。于汝意云何。可
【現代漢語翻譯】 現代漢語譯本： 『非樂非苦』也是如此。世尊，我看到諸受的自性，如同幻化一般本來不生。佛告訴文殊師利（Manjushri，菩薩名）：因為這個緣故，瞭解受的真相的人，就能進入陀羅尼（Dharani，總持）法門。
文殊師利，愛就是菩提（Bodhi，覺悟），是陀羅尼法門。文殊師利說：世尊，愛難道不是一切煩惱的根源嗎？佛說：你認為如何？比如一個人還沒有孩子的時候，愛孩子的心，是在內、在外，還是在他方？文殊師利說：世尊，這個人尚未有孩子，怎麼會有愛孩子的心呢？佛說：文殊師利，這個人後來，如果因為男女和合而生了孩子，然後這個人就生起了愛孩子的心。你認為如何？這樣的愛孩子的心，是從東方來，還是從南西北方四維上下來，是在內還是在外？文殊師利說：世尊，這愛孩子的心，不是從十方以及內外來的。佛說：文殊，這樣的愛，是誰所作？製造者是誰？文殊師利說：世尊，這樣的愛，沒有人作，也沒有製造者，但都是凡夫顛倒因緣，強行生起分別，所以才有這種愛。佛說：文殊，如果沒有真實存在的東西，可以稱之為有嗎？文殊師利說：不能，世尊。
佛說：文殊，如果法本無所有，可以因此說它有垢有凈嗎？文殊師利說：不能，世尊。佛說：文殊師利，如果法不從十方內外來，那麼這個法就非垢非凈。文殊師利，這叫做愛的真相，進入陀羅尼法門。
文殊師利，取就是菩提，是陀羅尼法門。文殊師利說：世尊，什麼是取就是菩提？如來的經典中從未說過取就是菩提。佛說：文殊，凡夫有取嗎？文殊師利說：世尊，有取。取色、取聲、取香、取味、取觸、取法。這樣取諸五欲。佛說：你認為如何？可以...
【English Translation】 English version: 『Neither pleasure nor pain』 is also like that. World Honored One, I see that the nature of all sensations is like an illusion, fundamentally unarisen. The Buddha told Manjushri (Manjushri, name of a Bodhisattva): Because of this meaning, one who understands the true nature of sensations enters the Dharani (Dharani, total retention) Dharma gate.
Manjushri, love is Bodhi (Bodhi, enlightenment), it is the Dharani Dharma gate. Manjushri said: World Honored One, isn't love the root of all afflictions? The Buddha said: What do you think? For example, when a person does not yet have a child, is the heart that loves the child inside, outside, or in another place? Manjushri said: World Honored One, that person does not yet have a child, how can there be a heart that loves the child? The Buddha said: Manjushri, later, if that person has a child because of the union of a man and a woman, then that person gives rise to a heart that loves the child. What do you think? Does such a heart that loves the child come from the east, or from the south, north, west, the four intermediate directions, above or below, is it inside or outside? Manjushri said: World Honored One, this heart that loves the child does not come from the ten directions, nor from inside or outside. The Buddha said: Manjushri, who makes such love? Who is the creator? Manjushri said: World Honored One, such love is not made by anyone, nor is there a creator, but it is all due to the inverted causes and conditions of ordinary people, who forcibly give rise to discriminations, so there is this love. The Buddha said: Manjushri, if there is nothing real, can it be called existent? Manjushri said: No, World Honored One.
The Buddha said: Manjushri, if a dharma is without existence, can it be said to have defilement or purity? Manjushri said: No, World Honored One. The Buddha said: Manjushri, if a dharma does not come from the ten directions, nor from inside or outside, then this dharma is neither defiled nor pure. Manjushri, this is called the true nature of love, entering the Dharani Dharma gate.
Manjushri, grasping is Bodhi, it is the Dharani Dharma gate. Manjushri said: World Honored One, what is grasping that is Bodhi? The Sutras of the Tathagata have never said that grasping is Bodhi. The Buddha said: Manjushri, do ordinary people have grasping? Manjushri said: World Honored One, there is grasping. Grasping form, grasping sound, grasping smell, grasping taste, grasping touch, grasping dharma. Thus, grasping all the five desires. The Buddha said: What do you think? Can...
得色取聲不。聲取色不。文殊師利言。不也世尊。佛言文殊。頗有一法入諸法不。文殊師利言。不也世尊。佛言文殊。一切法不生故。無障礙故。彼諸法各各不能取。彼諸法各各不能染。亦不能說。亦諸法本來鈍故。文殊師利。以是義故。汝應當知取是菩提。文殊師利。是名取相入陀羅尼法門。
文殊師利。有是菩提是陀羅尼法門。文殊師利言。世尊。如來為諸聲聞說法除滅諸有。如來云何今說有是菩提。佛言。文殊師利。有有者。然我曾說遠離諸有故名有也。文殊師利。若復有人。見諸法無有。不見生滅。彼見諸有體如虛空。如是見者。不攀緣諸佛法。亦不捨凡夫法。文殊師利。以是義故。汝應當知有是菩提。文殊師利。是名有相入陀羅尼法門。文殊師利。生是菩提是陀羅尼法門。文殊師利言。世尊。如來經中為諸眾生說遠離生法。云何而言生是菩提。佛言。文殊師利。菩薩欲求生處。須觀無生無滅處。不見生滅等相。以是義故。文殊師利。汝應當知生是菩提。若能入此相者。得捷疾辯利辯深辯無等辯無等等辯無住辯無盡辯。時文殊師利白佛言。世尊。何地菩薩能行如是甚深等法。佛言。文殊師利。若菩薩不住菩提。不發菩提心。不攀緣諸佛法。不成就諸佛剎。不遠離貪慾瞋恚愚癡。不超越煩惱。不教化眾生
【現代漢語翻譯】 現代漢語譯本： 佛問：『得』（Vedana,感受）能取『色』（Rupa,物質）嗎？『聲』（Shabda,聲音）能取『色』嗎？ 文殊師利（Manjushri）回答：『不能，世尊。』 佛說：『文殊，有沒有一種法能進入諸法之中？』 文殊師利回答：『沒有，世尊。』 佛說：『文殊，一切法不生，所以沒有障礙。那些法各自不能取，那些法各自不能染，也不能說。而且諸法本來就是鈍的。文殊師利，因此，你應該知道「取」就是菩提（Bodhi,覺悟）。文殊師利，這叫做取相入陀羅尼（Dharani,總持）法門。』
文殊師利，『有』是菩提，是陀羅尼法門。文殊師利回答：『世尊，如來（Tathagata,如來）為諸聲聞（Shravaka,聲聞）說法，是爲了去除諸有（Bhava,存在）。如來為什麼現在又說「有」是菩提呢？』 佛說：『文殊師利，「有」是有，但我曾經說過，遠離諸有才叫做「有」。文殊師利，如果有人見到諸法無有，不見生滅，那麼他所見的諸有的本體就如同虛空。這樣見的人，不攀緣諸佛法，也不捨棄凡夫法。文殊師利，因此，你應該知道「有」就是菩提。文殊師利，這叫做有相入陀羅尼法門。文殊師利，「生」是菩提，是陀羅尼法門。』 文殊師利回答：『世尊，如來在經中為諸眾生說遠離生法，為什麼又說「生」是菩提呢？』 佛說：『文殊師利，菩薩（Bodhisattva,菩薩）如果想要求生之處，必須觀察無生無滅之處，不見生滅等相。因此，文殊師利，你應該知道「生」就是菩提。如果能入此相者，就能得到捷疾辯、利辯、深辯、無等辯、無等等辯、無住辯、無盡辯。』 這時，文殊師利對佛說：『世尊，什麼地的菩薩能行如是甚深等法？』 佛說：『文殊師利，如果菩薩不住菩提，不發菩提心，不攀緣諸佛法，不成就諸佛剎（Buddha-kshetra,佛剎），不遠離貪慾、瞋恚、愚癡，不超越煩惱，不教化眾生……』
【English Translation】 English version: The Buddha asked: 'Does 'Vedana' (feeling) take 'Rupa' (form)? Does 'Shabda' (sound) take 'Rupa'?' Manjushri (Manjushri) replied: 'No, World-Honored One.' The Buddha said: 'Manjushri, is there a single dharma that enters into all dharmas?' Manjushri replied: 'No, World-Honored One.' The Buddha said: 'Manjushri, because all dharmas do not arise, there is no obstruction. Those dharmas cannot each take, those dharmas cannot each be stained, nor can they be spoken of. Moreover, the dharmas are originally dull. Manjushri, therefore, you should know that 'taking' is Bodhi (Enlightenment). Manjushri, this is called the Dharani (Total Retention) Dharma-gate of entering through taking-aspect.'
Manjushri, 'existence' is Bodhi, it is a Dharani Dharma-gate. Manjushri replied: 'World-Honored One, the Tathagata (Thus Come One) teaches the Shravakas (Hearers) to eliminate all existences. How can the Tathagata now say that 'existence' is Bodhi?' The Buddha said: 'Manjushri, 'existence' is existence, but I once said that only by being apart from all existences is it called 'existence'. Manjushri, if someone sees that all dharmas are without existence and does not see arising and ceasing, then what he sees of the substance of all existences is like empty space. One who sees in this way does not cling to the Buddhadharmas, nor does he abandon the dharmas of ordinary beings. Manjushri, therefore, you should know that 'existence' is Bodhi. Manjushri, this is called the Dharani Dharma-gate of entering through existence-aspect. Manjushri, 'birth' is Bodhi, it is a Dharani Dharma-gate.' Manjushri replied: 'World-Honored One, in the sutras, the Tathagata speaks of being apart from the dharma of birth for the sake of all beings. Why then is it said that 'birth' is Bodhi?' The Buddha said: 'Manjushri, if a Bodhisattva (Enlightening Being) wishes to seek a place of birth, he must contemplate the place of no birth and no cessation, and not see the aspects of arising and ceasing, etc. Therefore, Manjushri, you should know that 'birth' is Bodhi. If one can enter this aspect, one will obtain quick eloquence, sharp eloquence, profound eloquence, unequaled eloquence, unequaled-unequaled eloquence, non-abiding eloquence, and inexhaustible eloquence.' At that time, Manjushri said to the Buddha: 'World-Honored One, what level of Bodhisattva can practice such profound dharmas?' The Buddha said: 'Manjushri, if a Bodhisattva does not abide in Bodhi, does not arouse the Bodhi-mind, does not cling to the Buddhadharmas, does not accomplish the Buddha-kshetra (Buddha-field), does not stay away from greed, hatred, and delusion, does not transcend afflictions, and does not teach sentient beings...'
。亦于諸法不作二相。文殊師利。是諸菩薩住如是地。文殊師利言。世尊。若人能受持是金剛場陀羅尼。讀誦解說。是人現在得幾種功德。佛告文殊師利。若有人能受持是金剛場陀羅尼。讀誦解說。心常思惟不令忘失。彼人生生世世。于正法中心無誹謗得無所畏。于現世中。諸天龍夜叉乾闥婆等常來守護是人。常於一切諸佛法中無有疑心。一切諸法中得分別智。文殊師利。略說是陀羅尼無量無邊功德。我欲廣說。于千萬劫說不可盡。說是陀羅尼法本時。一萬菩薩得是金剛場陀羅尼。復有初發心菩薩三萬人。得順諸法忍。佛說是陀羅尼法時。文殊師利童子。及諸大菩薩眾。及諸聲聞眾。天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等。聞佛所說。頂禮佛足。歡喜奉行。
金剛場陀羅尼經
【現代漢語翻譯】 現代漢語譯本：並且對於一切法不執著於二元對立的相。文殊師利（Manjushri，智慧的象徵）。這些菩薩安住于這樣的境界。文殊師利問道：『世尊（Bhagavan，佛的尊稱），如果有人能夠受持這部《金剛場陀羅尼》（Vajra Field Dharani，一種咒語），讀誦、解說，這個人現在能獲得多少種功德？』佛告訴文殊師利：『如果有人能夠受持這部《金剛場陀羅尼》，讀誦、解說，心中常常思惟而不忘記，這個人世世代代，對於正法（Dharma，佛法）中心無誹謗，獲得無所畏懼。在現世中，諸天（Devas，天神）、龍（Nagas，一種神獸）、夜叉（Yakshas，一種鬼神）、乾闥婆（Gandharvas，一種天神）等常常來守護這個人。常常對於一切諸佛的法中沒有疑心，在一切諸法中獲得分別智慧。文殊師利，簡略地說，這部陀羅尼有無量無邊的功德，我如果想要廣說，即使經過千萬劫也說不完。』在宣說這部陀羅尼法本時，一萬菩薩（Bodhisattvas，發願成佛的修行者）得到了這部《金剛場陀羅尼》。又有初發心的菩薩三萬人，得到了順諸法忍（Kshanti，對一切法安忍的智慧）。佛宣說這部陀羅尼法時，文殊師利童子（Manjushri Kumara），以及諸大菩薩眾，以及諸聲聞眾（Shravakas，聽聞佛法而修行的弟子），天龍夜叉乾闥婆阿修羅（Asuras，一種惡神）迦樓羅（Garudas，一種大鳥）、緊那羅（Kinnaras，一種天神）、摩睺羅伽（Mahoragas，一種大蟒神），人非人等，聽聞佛所說，頂禮佛足，歡喜奉行。
《金剛場陀羅尼經》
【English Translation】 English version: Moreover, they do not create dualistic perceptions regarding all dharmas (phenomena, teachings). Manjushri (Manjushri, symbol of wisdom), these Bodhisattvas (Bodhisattvas, beings who aspire to achieve Buddhahood) dwell in such a state.' Manjushri said, 'Bhagavan (Bhagavan, an epithet for the Buddha), if someone can uphold this Vajra Field Dharani (Vajra Field Dharani, a type of mantra), recite and explain it, how many kinds of merits will this person obtain in the present life?' The Buddha told Manjushri, 'If someone can uphold this Vajra Field Dharani, recite and explain it, constantly contemplate it in their mind without forgetting it, this person, in life after life, will have no slander in their heart towards the true Dharma (Dharma, Buddhist teachings) and will obtain fearlessness. In this present life, Devas (Devas, gods), Nagas (Nagas, serpent deities), Yakshas (Yakshas, nature spirits), Gandharvas (Gandharvas, celestial musicians), and others will constantly come to protect this person. They will always have no doubt in all the Buddhas' teachings, and they will obtain discriminating wisdom in all dharmas. Manjushri, briefly speaking, this dharani has immeasurable and boundless merits. If I wanted to explain it extensively, it would be impossible to finish even after millions of kalpas (aeons).』 When this Dharani scripture was being taught, ten thousand Bodhisattvas obtained this Vajra Field Dharani. Furthermore, thirty thousand Bodhisattvas who had just generated the aspiration for enlightenment obtained forbearance towards all dharmas (Kshanti, patience, acceptance). When the Buddha was teaching this dharani, Manjushri Kumara (Manjushri Kumara), and all the great Bodhisattva assemblies, and all the Shravakas (Shravakas, disciples who learn by hearing), Devas, Nagas, Yakshas, Gandharvas, Asuras (Asuras, demigods), Garudas (Garudas, mythical birds), Kinnaras (Kinnaras, celestial musicians), Mahoragas (Mahoragas, serpent deities), humans and non-humans, upon hearing what the Buddha said, prostrated at the Buddha's feet and joyfully practiced it.
The Vajra Field Dharani Sutra