入法界體性經

1.No. 355入法界體性經，隋闍那崛多譯

2.No. 356佛說寶積三昧文殊師利菩薩問法身經，後漢安世高譯

3.藏譯英Ratnakoṭi https://84000.co/new-publication-infinite-jewels/

1. 1 Homage to all buddhas and bodhisattvas!

1.

355：爾時，婆伽婆在王舍城耆闍崛山中，與大比丘眾五百人俱。爾時，文殊師利童子於夜初分來詣佛所，到已，在佛別門而立。是時，如來住於三昧。爾時，世尊從三昧起，見文殊師利童子住別門外，見已告言：文殊師利！汝來，汝來，入內莫住於外。

356：聞如是：一時佛至羅閱祇耆闍崛山中，與千二百五十比丘俱。文殊菩薩往到佛所，在門外住。所以者何？佛坐三昧。未久佛覺，見文殊。便請入，作禮而住。

1. 2 Thus did I hear at one time. The Blessed One was dwelling on Vulture Peak Mountain near Rājagṛha, together with a great saṅgha of five hundred monks. At dusk Youthful Mañjuśrī went to the Blessed One’s residence, stood at the door, and praised 7 the Blessed One. At that time, the Blessed One was resting in equipoise in the absorption known as infinite jewels. Mindful and alert, the Blessed One then arose from that absorption. He saw that Youthful Mañjuśrī was at the door and said, “Please come inside, Mañjuśrī.”

2.

355：爾時，文殊師利童子聞佛告已，白佛言：善哉！世尊！即詣佛所。到已，頂禮佛足，却住一面。爾時，世尊告文殊師利童子：汝可就坐。時文殊師利童子言：善哉！世尊，唯然受教。向佛合掌，却坐一面。

356：佛言：且坐。

1. 3 “Very well, Blessed One, very well,” replied Youthful Mañjuśrī, and, heeding the Blessed One’s words, he went before the Blessed One. He prostrated, placing his head at the Blessed One’s feet, and stood to one side. The Blessed One gave Youthful Mañjuśrī permission to sit, and, with the Blessed One’s permission, Youthful Mañjuśrī bowed with palms joined and then sat to one side of the Blessed One.

3.

355：於時，文殊師利童子白佛言：世尊！今者世尊住何三昧而從起耶？佛告文殊師利：有三昧名曰寶積。然我於時，行此三昧，而從彼起。

356：文殊問佛：屬坐三昧名曰何等？佛言：寶積。

1. 4 Sitting to one side, Youthful Mañjuśrī asked the Blessed One, “What was the absorption from which you just arose, Blessed One?” [F.291.a]

1. 5 “Mañjuśrī, there is an absorption called infinite jewels,” replied the Blessed One to Youthful Mañjuśrī. “That is the absorption from which I just arose.”

4.

355：文殊師利復白佛言：以何因緣名此三昧為寶積耶？佛告文殊師利：譬如大摩尼寶，善磨瑩已安置淨處，隨彼地方，出諸珍寶不可窮盡。如是文殊師利！我住此三昧，觀於東方，見無量阿僧祇世界現在諸佛、如來、阿羅呵、三藐三佛陀，如是南、西、北方，四維、上下，如是十方無量阿僧祇世界，我皆現見，是諸如來住此三昧為眾說法。

356：文殊復問：何故名寶積？佛言：譬如摩尼珠，本自淨好，復以水洗，置其平地，轉更明徹，無不見者。屬所入三昧，見東方無央數阿僧祇剎土及佛，以復悉不現。

1. 6 “Blessed One, why is it called infinite jewels?” The Blessed One responded, “Mañjuśrī, take as an analogy an exceedingly pure and well-polished precious jewel. If it is placed on level ground, then wherever it is placed, there will be untold millions of jewels. In the same way, Mañjuśrī, when I remain in this absorption and look to the east, I see thus-gone ones, worthy ones, perfect buddhas abiding and teaching the Dharma in countless, innumerable world systems. It is the same to the south, west, north, below, and above. When I look in the ten directions, I see thus-gone ones, worthy ones, perfect buddhas abiding and teaching the Dharma in boundless world systems.

5.

355：文殊師利！我住此三昧，不見一法然非法界。文殊師利！又此三昧，名實際印。若有純直男子、女人，行此印者，辯才不斷。

356：住是三昧中，無不見諸法本際。其有信者，以為得印，所語如言。

Remaining in this absorption, Mañjuśrī, I do not actually see any phenomenon whatsoever that is not the limit of reality. Mañjuśrī, I posit this seal of the limit of reality as my seal. Faithful noble sons and daughters who engage in this seal will gain uninterrupted eloquence.”

6.

355：文殊師利言：世尊！我有辯才，修伽陀！我知辯才。佛言：文殊師利！汝云何知辯才？文殊師利言：世尊！譬如彼摩尼寶不依餘處，還依寶際而住。如是世尊！一切諸法更無所住，惟依實際而住。

356：摩尼寶舍有四角，從一角視，悉見諸角，無所缺減，是故見諸本際。

1. 7 “Blessed One, I have something to say. Well-Gone One, I have something to say.” “Then speak, Mañjuśrī.”

1. 8 “Blessed One, take as an analogy that very same precious jewel. Whatever facet it is set down upon, it will rest on precisely that facet of the precious jewel. 8 [F.291.b] Blessed One, in the same way, all phenomena abide only as the limit of reality.”

7.

355：佛復告文殊師利：汝知實際乎？文殊師利言：如是世尊！我知實際。佛言：文殊師利！何謂實際？文殊師利言：世尊！1)有我所際，彼即實際，2)所有凡夫際，彼即實際；3)若業若果報，一切諸法悉是實際。4)世尊！若如是信者，即是實信。5)世尊！若顛倒信者，即是正信；6)若行、非行，彼即正行。所以者何？正、不正者，但有言說，不可得也。

356：佛問文殊：知本際不？則言：知。何所是？報言：我所處是為本際。諸所欲人異際。在是際者，亦不在法，亦不在善惡，諸法亦如是。其知是者，審以知之。凡之知者，以無所知，從本傳習，莫有作者，是故無有底。

1. 9 “Mañjuśrī, do you know the limit of reality?” “I do, Blessed One.”

1. 10 “Well then, Mañjuśrī, where is the limit of reality?” “Blessed One, the limit of reality is wherever my limit is. The limit of reality is wherever the phenomena of ordinary beings are not. The limit of reality is not karma or ripening but only the limit of all phenomena. Blessed One, those who have such conviction are not liberated from anything at all. Those who are not liberated from anything at all are liberated from being mistaken. Those who are liberated from being mistaken are truly liberated. Those who are truly liberated have entered what is not an objective world. 9 Those who have entered what is not an objective world have entered into reality. And why? Blessed One, when one thinks, ‘It is not an objective world,’ then one has already made it an objective world. 10 It is on account of that that we label it not an objective world.”

8.

355：佛言：文殊師利！行者是何義？文殊師利言：世尊！行者是見實際義。佛言：文殊師利！修道是何義？文殊師利言：世尊！修道者思惟證義。

356：佛問文殊：何謂是慧？審是慧者，是故慧。復問：何所道念名曰道？報言：所念道無念，是故道。

1. 11 “Mañjuśrī, what does not an objective world refer to?” “Blessed One, not an objective world refers to the limit of reality.”

1. 12 “Mañjuśrī, what does cultivating the path refer to?” “Blessed One, cultivating the path refers to not cultivating the path.”

9.

355：佛言：文殊師利！汝云何為初行男子、女人說法？文殊師利言：1)世尊！我於彼諸善男子、善女人所，教發我見，即是為其說法。2)世尊！我不滅貪欲諸患而為說法。所以者何？此等諸法，本性無生、無滅故。世尊！若能滅實際，即能滅我見所生際。3)世尊！我為初行善男子、善女人如是說法，不受佛法，不著凡夫法，於諸法不舉、不捨。世尊！我為初發意男子、女人，當如是說法。

356：佛語文殊：以有念言無念，當以何法教新學若男子女人？文殊言：亦無所出，亦無解，婬怒癡無有極，以是法教一切，以故無有根，是故不可出、不可解。其言我能壞本際，以不能；其言我能斷生，是亦不能。不捨俗事，不念近道，作是者，乃可教於凡人。

1. 13 “Mañjuśrī, [F.292.a] how do you teach the Dharma to noble sons and daughters who are beginners?” “Blessed One, I teach the Dharma to noble sons and daughters who are beginners by teaching that the composite person should not be discarded. When I teach the Dharma, I teach that attachment, aversion, and delusion are not to be abandoned. Why is this? Because, Blessed One, it is impossible to abandon whatever is the nature of these phenomena. Blessed One, to seek to abandon the composite person or the origin of the composite person would amount to abandoning the limit of reality. Rather, Blessed One, to noble sons and daughters who are beginners I teach that, in a manner free from clinging, the Buddha’s attributes are not to be taken up or actualized, and the attributes of ordinary beings should not be grasped or abandoned.

10.

355：文殊師利言：世尊亦為教化眾生時，云何說法？佛言：1)文殊師利！我不壞色生，亦不壞色不生故說法；如是受、想、行、識亦不壞、不生故說法。

356：文殊問佛：持何法教學？佛言：我所教，不壞色、痛痒、思想、死生、識，無所壞。

Blessed One, how do you teach the Dharma to those who are beginners?”

1. 14 “Mañjuśrī, I teach the Dharma whereby form does not disintegrate and is unborn. I teach that feelings, perceptions, and formations, as well as consciousness, do not disintegrate and are unborn.

11.

355：2)文殊師利！我不壞欲、瞋、癡等而為說法。文殊師利！我為諸教化者，當令知不思議法，我為說法。以如是故，我成阿耨多羅三藐三菩提。文殊師利！我無所壞諸法已，得成無上菩提，亦無有生，得成無上菩提。

356：亦不教壞婬、怒、癡，令得不可計數法。以是法教作佛道者，我用是故自致得佛。佛語文殊：無所壞法故致佛，無所得法能成佛。

I teach the Dharma whereby attachment, aversion, and delusion do not disintegrate and are unborn, and I also teach that the inconceivable attributes are unattainable. It is in this way, without destroying or producing any attribute whatsoever, that I awakened to unsurpassed and perfect buddhahood.

12.

355：3)文殊師利！所言佛者，即是法界，於彼諸力、無畏，亦是法界。文殊師利！我不見法界有其分數。我於法界中，不見此是凡夫法，此是阿羅漢法、辟支佛法及諸佛法。其法界無有勝異，亦無壞亂。

356：佛者則法身，諸種力、無所畏，悉法身之所入。所以者何？莫能分一身者而為法身，法身無有數。何以故？不言是凡人、是不凡人，法身等無差特，無所散身是為法身。

Mañjuśrī, buddhahood is a term for the realm of phenomena. One should understand that the attributes of a buddha, such as the powers, fearlessnesses, [F.292.b] and the unique attributes, are also nothing but the realm of phenomena. With regard to the realm of phenomena, I do not see any distinct attributes of ordinary beings, worthy ones, solitary buddhas, or buddhas. How is this so? Mañjuśrī, in that realm there are no distinctions; such is the realm of phenomena. The realm of phenomena is an unadulterated realm.

13.

355：4)文殊師利！譬如恒河、若閻摩那、若可羅跋提河，如是等大河入於大海，其水不可別異。如是文殊師利！如是種種名字諸法，入於法界中無有名字差別。文殊師利！譬如種種諸穀聚中不可說別，是法界中亦無別名——有此有彼，是染是淨，凡夫、聖人及諸佛法——如是名字不可示現。

356：譬如四瀆悉歸於海，合為一味，若干名法為一法身。諸所有種各各有名，合會聚之名曰穀。若俗事道事，悉合為一法身。所以者何？不可指示是為俗事，道事亦不可說，是俗事身是為法身，亦不可見視。

1. 15 “As an analogy, Mañjuśrī, consider rivers that have distinct names, colors, and waters. When they flow into the ocean it becomes impossible to differentiate them or identify them, saying, ‘This is the Ganges,’ ‘This is the Sītā,’ or ‘This is the Yamunā.’ Similarly, Mañjuśrī, within the realm of phenomena, all those phenomena that have different names cannot be distinctly labeled, saying, ‘These are the attributes of ordinary beings, and here are those of the hearers, solitary buddhas, bodhisattvas, and buddhas.’

1. 16 “Mañjuśrī, consider this analogy. If you have different heaps of grain, you can label them, saying, ‘This is a heap of such-and-such a grain, and this is such-and-such.’ However, within the realm of phenomena you cannot make such distinctions and point out the individual attributes of ordinary beings, hearers, solitary buddhas, bodhisattvas, and buddhas.

1. 17 “Mañjuśrī, consider this analogy. If you have different heaps of grain, you can label them, saying, ‘This is a heap of such-and-such a grain, and this is such-and-such.’ However, within the realm of phenomena you cannot make such distinctions, saying, ‘These are the attributes of ordinary beings, these are the attributes of worthy ones, these are the attributes of solitary buddhas, these are the attributes of bodhisattvas, [F.293.a] and these are the attributes of buddhas.’ It cannot be pointed out or labeled, as by saying, ‘This is the realm of phenomena; this is where it is’ or ‘It is in such-and-such a location.’ And why not? Because the realm of phenomena cannot be seen and cannot be shown. It is not something that can be labeled; it is beyond being labeled.

14.

355：如是法界，如我今說。如是法界，無違逆。如是信樂。何以故？文殊師利！其逆順界、法界，無二相故，無來、無去，不可見故，無其起處。

356：如我所說法身。其有信二知者，所作眾惡悉以除盡。

1. 18 “I have taught that beings are this realm. If one commits an act of immediate retribution yet has conviction in this teaching and understands that acts of immediate retribution are also this realm, then one will not become defiled. And why not? Because, Mañjuśrī, the acts of immediate retribution are equivalent to the realm of phenomena. In this way, the realm of the acts of immediate retribution and the realm of phenomena are nondual and inseparable. Here, coming, going, or appearing are not apprehended.”

15.

355：佛說如是法已，文殊師利復白佛言：世尊！我亦不見法界向惡道，亦不見向人天道，亦不向涅槃。

356：文殊言：於法身，亦不見生天上，亦不見在人間，亦不見在三道，亦不在泥洹。

1. 19 Then Youthful Mañjuśrī said to the Blessed One, “Blessed One, I also do not see the realm of phenomena going to the lower realms, the higher realms, or nirvāṇa.”

16.

355：佛復告文殊師利：若有人來問汝：云何現在有於六道？如是問者，汝云何答？

356：佛語文殊：今若所說乃爾。若有人問汝者，佛現說有五道。當何以解之？

1. 20 “Mañjuśrī, suppose someone were to ask how your teacher designates saṃsāra with its six classes of beings. What would you answer?”

17.

355：文殊師利言：世尊！如是問者，我當解說。世尊！譬如有人睡眠作夢，或見地獄道，或見畜生道，或見閻摩羅人，或見阿修羅身，或見天處，或見人等。世尊！彼人所見夢事，諸道各各別異。又人問者，隨意而說，然實無彼諸眾生等。如是世尊！我雖說諸道各別，然其法界實無差別。世尊！如彼問者，我當為其如實解說，彼此無故。

356：文殊言：譬若如人臥中，見入泥犁，若作禽獸、薜荔，上在天上、若在人中，覺則無所見。其法身無所著。

1. 21 “Blessed One, if I were asked such a question this would be my reply: Consider the analogy of a sleeping person who in dreams sees hell beings, animal realms, lands of hungry ghosts, classes of asuras, gods, or people. Blessed One, although the dreaming person sees myriad things, all the myriad things dreamed are not there. [F.293.b] In the same way, although I teach distinct types of beings, it is impossible to designate distinct essences within the realm of phenomena. That being so, Blessed One, that is how I would answer such a question.

18.

355：世尊！若行聲聞乘取涅槃者，不可為說實義。世尊！彼等即今現在，亦不可為其分別，但說名字。何以故？取法界邊際故。

356：所以者何？但有數故。數者墮俗，若羅漢、辟支佛，上至佛，俱等一法身。所以者何？不可分別故。

1. 22 “Similarly, Blessed One, the parinirvāṇa of the buddhas, bodhisattvas, solitary buddhas, and hearers cannot be distinctly labeled. Blessed One, their ways of abiding also cannot be distinctly labeled. And why not? Because they are not distinct from the realm of phenomena.

19.

355：世尊！譬如大海有七種寶，若珂、玉、珊瑚、金、銀、生色等，可以相別此是其寶。於法界中，不可知其別異之相。何以故？世尊！法界不生、不滅，其法界無染、無淨，其法界無濁、無亂，其法界中無可滅者，亦無生者。

356：譬如若干種寶可別知，法身而不別。所以者何？不可別故，無生無死故。法身無所生、無所滅。所以者何？常住故。亦無有垢，亦無有淨。所以者何？無有過者，亦無脫亦無所脫。

To give an analogy, Blessed One, there are various precious substances in the sea —conch shells, crystal, coral, and the like —of lesser, middling, or superior quality. These can all be distinctly labeled, saying, ‘This is such-and-such precious substance; this is such-and-such precious substance.’ However, such distinct labeling cannot be applied to the realm of phenomena, where such labeled distinctions cannot be differentiated. Therein, death, transmigration, and birth cannot be distinctly labeled. Why is that? Because the realm of phenomena is without death, transmigration, birth, pollution, and purification. The realm of phenomena is not polluted. The realm of phenomena is not adulterated. Within the realm of phenomena there are no attributes to be relinquished or generated.”

20.

355：爾時世尊知而故問文殊師利言：汝知法界耶？如是世尊！我知法界即是我界。

356：佛者無所不知，復問文殊：知法身不？文殊言：若得者可知。

1. 23 Then the Blessed One, though he already knew, asked Youthful Mañjuśrī, “Mañjuśrī, do you know the realm of phenomena?” “If I were to apprehend it, I would know it.”

21.

355：佛復問文殊師利：汝知世間耶？文殊師利言：世尊！如幻化人所作處，是世間處。世尊！世間者但有名字，無實物可見，說名世間行。世尊！然我不離法界見於世間。何以故？無世間故。

356：佛問文殊：乃知世間所在處不？則言：知。佛言：何所是？文殊言：其化人處世，在是世間者，但有名求如毛際而無，為我說者，其世亦不離法身。

1. 24 “Mañjuśrī, do you know the world that is experienced?”“Blessed One, the world is merely that which is experienced by people who are illusory apparitions. Blessed One, what is called world is no more than a mere name. [F.294.a] Apart from that I do not see any world that can be pointed out, or a world to experience. I do not see anything distinct from the world’s realm of phenomena. And why not? Because there isn’t any.

22.

355：如世尊問言：世間何處行者？所謂色性不生、不滅，彼行亦不生、不滅，如是受、想、行、識，此識性不生、不滅，如是行亦無生、無滅。世尊！如是一相所謂無相。

356：佛復問：世所在何所？文殊言：譬如雲所在無所在，亦不羸亦不強，是則世世之相。

Regarding the Blessed One’s statement about ‘the world that is experienced,’ the essence of form is without death, transmigration, or birth; it does not disintegrate or perish. This being the case, what is there to experience? Likewise, since the essence of feeling, perception, formation, and consciousness does not exist, there is no arising or ceasing. These things do not go beyond the single characteristic; indeed, their characteristic is identical.”

23.

355：佛復問言：文殊師利！汝豈不作是念：若現在如來、阿羅訶、三藐三佛陀，當滅度耶？文殊師利答言：世尊！豈可法界有已修集未修集也？法界既無修集，云何得有滅不現耶？

356：佛問文殊：汝謂我滅不？文殊言：不。何以故？法身無有生，若有生乃有滅。法身者不生故，知佛而不滅。

1. 25 “Mañjuśrī, tell me, do you think that I, the Thus-Gone One, the Worthy One, the Perfect Buddha, will pass into parinirvāṇa or disappear?”

1. 26 “No, Blessed One, I do not. And why not? Because the realm of phenomena is not truly established. Blessed One, if the realm of phenomena were truly established, then it would not be something to pass beyond. However, it is not apprehended as something truly established. Thus, how can one speak of not passing beyond 11 or passing into parinirvāṇa? The Thus-Gone One is the realm of phenomena. For that reason, the Blessed One is not born and does not pass into parinirvāṇa.”

24.

355：佛言：文殊師利！於汝意云何？過去諸佛，如恒伽沙等已滅度，汝豈不信耶？文殊師利言：世尊！我信諸如來皆已涅槃，見彼出處故。

356：佛問文殊：若聞已過去恒邊沙佛悉般泥洹，汝信不？則言：信。佛言：云何信？文殊言：其佛者悉佛所化，化般泥洹故，而信之。

1. 27 “Well then, Mañjuśrī,” said the Blessed One, “how can you have conviction in the statement that the thus-gone ones of the past, equal in number to the grains of sand in the River Ganges, have passed into parinirvāṇa?” “If I had beheld their birth, I would have conviction.”

25.

355：佛言：文殊師利！於汝意云何？欲使諸凡夫死已更生也？文殊師利言：世尊！我尚不見有凡夫，何有更生耶？

356：佛問文殊：汝見人臨死時，知所趣向？則答言：而人不可知，何況所趣向。

1. 28 “Do you maintain that ordinary beings are reborn after they die?” [F.294.b] “Blessed One, since I do not see or apprehend ordinary beings, how could I possibly apprehend their rebirth?”

26.

355：佛問文殊師利言：汝於佛前樂聽法也？文殊師利言：世尊！我亦不見樂不樂相。

356：佛語文殊：乃可聚會說法。文殊言：誰欲聽？佛言：欲聽聚會者。文殊白佛：當因何法有所說？佛言：說法身。

“Mañjuśrī, please expound on the Thus-Gone One’s assertion that phenomena abide.”

1. 29 “Where should I begin my discourse?” “Start with the realm of phenomena.”

27.

355：佛言：文殊師利！汝豈不樂法界耶？文殊師利答言：世尊！我不見有一法非法界者，更何所樂？佛言：文殊師利！若慢者聞汝說，生大恐怖。

356：則言：不見法身，當何以說之？佛語文殊：若所說法身不可見，其在會中未曉者，聞其所言其心恐懼。

1. 30 “Blessed One, I do not actually see any phenomena that are not the realm of phenomena.” “Mañjuśrī, those who are presumptuously arrogant will be frightened.”

28.

355：文殊師利言：世尊！若慢者生怖，實際亦生恐怖，其實際不恐怖故，即一切諸法皆無恐怖，以無修作故，此是金剛句。

356：文殊言：若恐懼其本際已恐懼。佛言：本際無恐懼，未曉者亦不恐懼。文殊言：諸法無有恐懼者，若金剛。

1. 31 “Blessed One, if the limit of reality were to be frightened, then, based on that, those who are presumptuously arrogant would also be frightened. Why is this? Blessed One, those who are presumptuously arrogant are not something other than the limit of reality. Whatever is the limit of those who are presumptuously arrogant, that very limit is the limit of reality. Moreover,that which is the limit of reality is also the limit of all phenomena. For that reason, they are not frightened. The statement ‘no phenomenon is truly established’ is a vajra basis.”

29.

355：佛言：文殊師利！何故名此為金剛句？文殊師利言：世尊！諸法性不壞，是故名金剛句。世尊！如來不思議句，是諸法不思議，是金剛句。

356：佛問：何謂金剛？答言：無能截斷者，以故名曰金剛。佛不可議，諸法亦不可議，以是為金剛。

1. 32 “Mañjuśrī,” asked the Blessed One, “Why is this called a vajra basis?” “Blessed One, all phenomena are indestructible. It is for this reason that it is called a vajra basis. Since the thus-gone ones are inconceivable, all phenomena are inconceivable. This is a vajra basis.

30.

355：佛言：文殊師利！何故復名此為金剛句？文殊師利言：世尊！諸法無思故，是金剛句。世尊！諸法是菩提，是金剛句。

356：佛言：何所為金剛者？文殊言：勝諸法故，佛者法法之審故，是為金剛。 一切諸法皆佛，依無所依，是故金剛。

Why is this referred to as a vajra basis? It is because all phenomena are not mind. To say that all phenomena are awakening is a vajra basis.

31.

355：佛言：文殊師利！何故復名此為金剛句？文殊師利言：世尊！一切法無所有，但有名字言說，諸法無此、無彼，皆無所有。此彼無所有者，即是如；若是如者、則是真實；若是實者，彼則是菩提；是故得名為金剛句。文殊師利言：世尊！一切諸法是如來境界，是金剛句。

356：佛以何因為金剛？則答言：所有無所有，一一求之無所有，故曰空。空者是佛，以是為金剛。

Why is this? Because all phenomena are inexpressible. Phenomena expressed by means of various names are not actually present in those very phenomena. Whatever is not present is empty. That which is empty does not exist. What does not exist [F.295.a] cannot be expressed. The inexpressible is awakening. It is for that reason that this is a vajra basis. All phenomena are the object of the thus- gone ones. This is a vajra basis.”

32.

355：佛言：文殊師利！何故名此為金剛句？文殊師利言：世尊！諸法自性本來寂靜故，是金剛句。

356：何緣是為金剛？則言：無所依者無所近，是故為金剛。

1. 33 “Why is it called a vajra basis?” “Blessed One, all phenomena are devoid of their own objects. For that reason, this is a vajra basis.”

33.

355：佛告文殊師利：汝可喚阿難陀比丘來，令受持此法本句。文殊師利言：世尊！我於中不見有一法可說、可聽。世尊！我實不見一字有其說處，何有多句而可持乎？

356：佛語文殊：今我欲作感應，令阿難來。所以者何？為一切受法故。文殊問佛：屬所說法，無所見、無所得，阿難來者當取何法？

1. 34 “Mañjuśrī, the monk Ānanda will also comprehend this Dharma exposition. Shall I motion him to come here?” “Blessed One, is there any Dharma that has been taught or expressed here? I myself have not actually witnessed even a single syllable that has been taught. That being so, how could I possibly have perceived many of them?”

34.

355：佛言：善哉，善哉！文殊師利！汝善說此語。文殊師利！我見東方無量阿僧祇世界中，諸如來、阿羅呵、三藐三佛陀，亦說此法本。

356：佛言：善哉善哉！如文殊所說。佛言：我見東方無央數阿僧祇剎土諸佛皆悉說是。

1. 35 “Excellent, Mañjuśrī, excellent. These words of yours, which you present in this way, are well spoken. Well done, Mañjuśrī. In the countless, innumerable world systems of the ten directions, I see thus-gone ones, worthy ones, perfect buddhas abiding and teaching this reality.”

35.

355：爾時，長老舍利弗從自住處出，往詣文殊師利童子住處，到已，不見文殊師利，即詣佛所。到已，在佛別門外邊而住。爾時，世尊告文殊師利童子言：文殊師利！是舍利弗比丘今在門外，為欲聽法，汝令使入。

356：舍利弗出其所止處，到文殊所，見而不在，便至佛所，於門外住。佛謂文殊言：呼舍利弗入。

1. 36 At this point Venerable Śāriputra left his dwelling and went to the dwelling of Youthful Mañjuśrī. He did not see Mañjuśrī there, and so he went to the Blessed One’s dwelling. He stood outside the door and heard the teachings being given.

1. 37 The Blessed One said to Youthful Mañjuśrī, “Mañjuśrī, the monk Śāriputra is standing outside the door of this dwelling. As he wishes to listen to the Dharma, Mañjuśrī, bring Śāriputra inside so he can listen.”

36.

355：文殊師利言：世尊！若彼舍利弗際、若法界際，世尊！此二際豈有在內、在外、若中間二耶？佛言：不也。

356：文殊問佛：本際、法身有中、有外、有內，當從何所得？佛言：不可得。

1. 38 “If this limit is the limit of reality, is it present outside, inside, or neither?” “Mañjuśrī, it is none of these.”

37.

355：文殊師利言：世尊！言實際者，亦非實際，如是際非際，無內無外，不來不去。世尊！長老舍利弗際，即是實際，舍利弗界，即是法界。世尊！然此法界，無出無入，不來不去，其長老舍利弗，從何處來，當入何所？

356：答言：本際以無際。復言：舍利弗者亦在法身中，不而所從來，當所入。

1. 39 “Therefore, Blessed One, the limit of reality is not a limit. [F.295.b] Regarding a limit such as this, one does not come here or go there. Thus, Blessed One, it is not appropriate for the honorable Śāriputra, who is limited in this way, to come here or come inside.” 12

38.

355：佛言：文殊師利！若我在內，共諸聲聞語論，汝在於外而不聽入，汝意豈不生苦惱想耶？

356：佛語文殊：若為苦，舍利弗為不苦。譬如諸聲聞在內與我俱語，而若在外住，不用時入，是不為煩。

1. 40 “Mañjuśrī, if I were in this dwelling speaking with the hearers while you were outside, powerless to enter, would you not suffer?”

39.

355：文殊師利言：不也。世尊！何以故？世尊！凡所說法不離法界，如來說法即是法界，法界即是如來。說、法界如。法界、言說界，無二別、無所有，名者、說者，此等皆不離法界。世尊！以是義故，我不苦惱。世尊！若我恒河沙劫等不來至世尊說法所，我時不生愛樂，亦無憂惱。何以故？若有二者即生憂惱，法界無二故無惱耶。

356：答言：雖在外住亦不苦亦不煩。佛問：若以何故，不苦不煩？文殊言：佛為聲聞說法，我亦如是，故不苦不煩。所以者何？諸佛所離法身故。文殊言：譬如恒邊沙劫不見佛，亦不得入，亦不苦不煩。所以故，佛所說法亦無增無減。所以者何？諸法無有主，以是故無苦無煩。諸所有名，佛因是而教人。所以者何？佛以是教故。

1. 41 “Blessed One, it is not so. And why not? Because all phenomena are included within the realm of phenomena. In this regard, the expression thus- gone one means the realm of phenomena. Since they are of a single characteristic, the Thus-Gone One and the realm of phenomena are not any different. Phenomena such as ‘Dharma,’ ‘Dharma teachings,’ or ‘listening to the Dharma’ are nondual and thus are not distinct. And it is for that reason, too, that they are not distinct from the realm of phenomena. The syllables that make up the name Mañjuśrī also belong to the realm of phenomena. Thus, Blessed One, for this reason I would not be distressed in the slightest. Even if the Blessed One were to teach the Dharma for eons equal in number to the grains of sand in the River Ganges, whether I were there or not, I would experience neither joy at being there nor anguish otherwise. And why not? Blessed One, if duality existed then I would experience joy or anguish. However, the realm of phenomena is nondual, and it is for that reason that I would not become joyful or anguished. Blessed One, the teachings by which you share the Dharma do not cause any phenomena to accumulate, diminish, increase, or decrease. Such a teaching is not founded on apprehending any phenomenon whatsoever. It is for that reason as well, Blessed One, that I would not become joyous or anguished.”

40.

355：爾時，世尊告長老舍利弗言：舍利弗！汝來入聽文殊師利辯才耶？舍利弗言：唯然。世尊！我甚樂聞，今在室外，欲聽世尊及文殊師利童子所說。爾時，文殊師利白佛言：世尊！令長老舍利弗得入聽法。爾時，世尊告長老舍利弗言：舍利弗！汝來前入。舍利弗言：善哉！世尊！即前入室頂禮佛足，退坐一面。

356：佛遙問舍利弗：汝悉聞文殊所語不？舍利弗言：惟，佛勿以自勞，願樂於是往聽其法。文殊白佛：可令舍利弗來入。佛遙謂舍利弗前。前已，作禮就坐。

1. 42 At this point, the Blessed One asked Venerable Śāriputra, “Did you hear Youthful Mañjuśrī’s eloquence, Śāriputra?” [F.296.a]

1. 43 “Blessed One, I heard. I came here, Blessed One, thinking how wonderful it would be to hear the eloquent words of the Blessed One and of Youthful Mañjuśrī.”

1. 44 Youthful Mañjuśrī then said to the Blessed One, “Blessed One, please invite Venerable Śāriputra to come inside.” “Enter, Śāriputra,” said the Blessed One to Venerable Śāriputra.

1. 45 Venerable Śāriputra entered, prostrated at the Blessed One’s feet, and sat to one side.

41.

355：爾時，文殊師利言：長老舍利弗！汝見何義故而來此耶？舍利弗言：文殊師利！我欲聽法故來此耳。此處應有最勝法義，以有文殊師利與世尊共處，各有論說必有妙美，當有甚深最勝法義。時文殊師利言：如是，如是。舍利弗！我說甚深最勝法。

356：文殊謂舍利弗：於是法中何所而尊，欲入聽之？聞說尊法，愛樂欲聞，故入欲聽。文殊言：審如若所說，是法實尊，甚深甚深。

“Honorable Śāriputra,” said Youthful Mañjuśrī to Venerable Śāriputra, who was seated to the side, “what purpose did you envision for coming here?”

1. 46 “I came here, Mañjuśrī, with a longing to hear the Dharma. Where the Blessed One and sublime beings such as yourself are dwelling, there are profound and exquisite teachings. It is because of this that I came.” “So it is, Honorable Śāriputra. This teaching is profound.”

42.

355：舍利弗言：文殊師利！此說法以何義為甚深最勝？文殊師利言：舍利弗！此法難知，以無器故。凡所說，無所發起。此所說法不為發起故，凡夫亦不為發起，阿羅漢法亦不為發起，如來法起發此說法，以無所依、無能依故，發此說法，是故說法平等平等，無有住處。畢竟寂靜，說諸法故，此無所住，故稱最勝。

356：何以故？是法無有二心故。所以者何？非若所知，不在其中，諸羅漢辟支佛亦復如是，及求佛道者。何以故？不可得故，亦不從悕望得，以是故無能在其中。本清淨故，諸法亦清淨。

1. 47 “How profound is this Dharma exposition that you commenced together with the Blessed One?”“It will not be comprehended by Honorable Śāriputra. A worthy one whose contaminants have been exhausted is not a vessel for this Dharma teaching. Why is this? Because this Dharma teaching is not engaged with the properties of ordinary beings, is not engaged with the properties of worthy ones, is not engaged with the properties of solitary buddhas, and is not engaged with the properties of thus-gone ones. It is not engaged with the apprehending any property. Since all attributes are completely void, it is not engaged with, or disengaged from, anything at all.”

43.

355：舍利弗言：文殊師利！以何義故作如是說，阿羅漢漏盡非受此法器？文殊師利言：長老舍利弗！阿羅漢者惟盡欲、瞋、癡等麁惑故，彼何能作器？舍利弗！以是義故我作如是言，阿羅漢漏盡非此法器。

356：舍利弗問文殊：所以羅漢不在其中？文殊言：婬怒盡是為羅漢，無所住、無所成，當在何所中？

1. 48 “Mañjuśrī, what is your rationale for saying that worthy ones whose contaminants are exhausted are not vessels for this teaching?”

1. 49 “Honorable Śāriputra, I thought, ‘If the worthy one’s attachment, [F.296.b] aversion, and delusion are exhausted, what kind of vessel is he? What kind of vessel will he become?’ Having considered these questions, I reply that worthy ones whose contaminants are exhausted are not vessels for this teaching.”

44.

355：舍利弗言：文殊師利！以斯義故，我今求汝，從一遊處至一遊處，從室至室，從窟至窟，我故求汝，為法樂處，辯才欲聽法故。文殊師利！我聽世尊及汝說法，無有厭足。

356：舍利弗言：故到人處不見，以是故來至聞，但欲聞深法故。舍利弗言：我從佛，若從人，聞其法誠無厭極時。

1. 50 “Mañjuśrī, for the sake of this teaching I went from monastery to monastery, from dwelling to dwelling, and from hermitage to hermitage in search of you. I thought of how wonderful it would be to hear such profound and eloquent expositions from you. Mañjuśrī, I am insatiable when it comes to the Blessed One’s teachings or your own.”

45.

355：時，文殊師利言：大德舍利弗！汝不知足聽法耶？舍利弗言：文殊師利！我不厭聽法。

356：文殊言：於法無厭極，如舍利弗所語。

1. 51 “Honorable Śāriputra, you are not sated by Dharma teachings?” “I am not.”

46.

355：文殊師利言：大德舍利弗！豈可法界取說法耶？舍利弗言：不也！文殊師利言：大德舍利弗！既無厭聽法，然法界共大德界，無二無別，其法界不取說法，若取則可知足，既不取是故不知足。

356：文殊問：法身能有所受法不？何故而無厭極？舍利弗言：法身無所受。其本際有所受不？舍利弗言：無所受。文殊答舍利弗：本際無所受故，而若無厭極。文殊言：若本際受法，汝有厭極。

1. 52 “Honorable Śāriputra, does the realm of phenomena seek out the Dharma?” “It does not, Mañjuśrī.”

1. 53 “Since it is not the case that the realm of phenomena is one distinct thing while Venerable Śāriputra is something other, why is it that Venerable Śāriputra is insatiable in listening to the Dharma? Why do I say this? Honorable Śāriputra, it is because the realm of phenomena does not seek the Dharma. If it did seek, then it would be something that could be sated. However, since it does not seek, it is not sated.”

47.

355：舍利弗言：文殊師利！除諸如來，何有聽法如是也？文殊師利言：大德舍利弗！汝言涅槃法，是舍利弗耶？舍利弗言：文殊師利！我有信。文殊師利言：汝云何信？舍利弗言：諸法本性成就故，我無涅槃。

356：舍利弗言：除佛所說，我之所說無有與等。文殊言：汝能自信其法至泥洹，若自信不至泥洹。舍利弗言：從本以悉般泥洹。

1. 54 “Mañjuśrī, apart from the Thus-Gone One, where else will you find someone like me to listen to the Dharma?” “Honorable Śāriputra, do you believe that you, Śāriputra, will not enter parinirvāṇa?” “Yes, I do.”

1. 55 “Why do you believe this?” “I believe this thinking that, since no phenomenon is established, I too will not enter parinirvāṇa.”

48.

355：文殊師利又問：舍利弗！汝信無死法耶？舍利弗言：文殊師利！我有信。文殊師利言：汝云何信？舍利弗言：夫法界者，不死不生，我信如是。

356：文殊言：寧自信，常於是不動轉？舍利弗言：信。復問：從何所信？則答言：法身無所生、無所滅，故知無所動轉。

1. 56 “Honorable Śāriputra, do you believe that for you there is no death, transmigration, and rebirth?”“Yes, I do.”

1. 57 “Why do you believe this?” “I believe this because I am included within the realm of phenomena, and in the realm of phenomena death, transmigration, and birth do not exist.”

49.

355：文殊師利又問：大德舍利弗！汝信無智具足漏盡阿羅漢耶？舍利弗言：我有信。文殊師利言：汝云何信？舍利弗言：無智、智平等故，具足漏盡阿羅漢。何以故？非但智離無智，無智亦離無智，盡法更無智，無分別故，離智是漏盡阿羅漢。

356：復問：信羅漢盡無有餘、無所復知不？舍利弗言：信。從何所信？其知以無所復有，故無所知，無所知者無所止，故曰盡。

1. 58 “Honorable Śāriputra, do you believe that a worthy one whose contaminants have been exhausted is ignorant?” [F.297.a] “Yes.”

1. 59 “Why do you believe this?” “Since knowledge and ignorance are equivalent, a worthy one whose contaminants have been exhausted is ignorant. In this way, ignorance and knowledge are inexhaustible, and therefore they are void. That being the case, it is because of not conceptualizing ignorance and consciousness that I believe that a worthy one whose contaminants have been exhausted is ignorant.”

1. 60 “Honorable Śāriputra, do you believe that worthy ones whose contaminants have been exhausted are devoid of knowledge?” “Yes, I do.”

1. 61 “Why do you believe this?” “All phenomena are devoid of any essence. Because of this I believe that worthy ones whose contaminants have been exhausted are devoid of knowledge.”

50.

355：文殊師利問大德舍利弗言：汝信漏盡阿羅漢解脫法耶？舍利弗言：文殊師利！我實有信。文殊師利言：汝云何信？舍利弗言：彼諸法離諸法，然不取諸法，我如是信。

356：文殊言：羅漢盡故如是，何以故？舍利弗言：悉捨諸法無所得故。

1. 62 “Honorable Śāriputra, do you believe that worthy ones whose contaminants are exhausted are not liberated?” “Yes, I do.”

1. 63 “Why do you believe that?” “I believe this because defilements do not exist. From what is one liberated if defilements do not exist?”

51.

355：文殊師利問大德舍利弗言：汝信前世諸如來、阿羅呵、三藐三佛陀滅度而不得涅槃耶？舍利弗言：我信。文殊又問：汝云何信？舍利弗言：文殊師利！彼不思議界無生、無沒者，我如是信。

356：文殊問：汝信以恒邊沙佛般泥洹以不般泥洹？舍利弗言：信。從何所信？法身不生、不死故，不般泥洹。

1. 64 “Honorable Śāriputra, do you believe that the prior thus-gone ones did not appear and did not enter parinirvāṇa?” “Yes, I do.”

1. 65 “Why do you believe this?” “In the inconceivable realm, Mañjuśrī, there is no birth. Thus, how could what is unborn disappear or pass into parinirvāṇa? That is why I believe it.”

52.

355：文殊師利問大德舍利弗言：汝信諸佛是一佛耶？舍利弗言：我信。文殊師利言：汝云何信？舍利弗言：文殊師利！法界不可分別，我如是信。

356：文殊問：信諸佛為一佛不？舍利弗言：信。從何所信之？答曰：一法身無有二故。

1. 66 “Honorable Śāriputra, do you believe that all buddhas are one?” “Yes, I do.”

1. 67 “Why do you believe this?” “Mañjuśrī, it is because there are no distinctions in the realm of phenomena that I believe this.”

53.

355：文殊師利問大德舍利弗：汝信諸佛剎即是一佛剎耶？舍利弗言：我有信。文殊師利又問：汝云何信？舍利弗言：文殊師利！是諸佛剎依如無盡，剎亦無盡，我如是信。

356：文殊問：信諸所有剎土為一剎土不？舍利弗言：信。從何所信？答言：所有盡故。

1. 68 “Honorable Śāriputra, do you believe that all buddha fields are a single buddha field?” “Yes, I do.”

1. 69 “Why do you believe this?” “Mañjuśrī, since all buddha fields are the field of the inexhaustible, I believe in this way.”

54.

355：文殊師利問舍利弗：汝信諸法無可證、無可滅，無可思念、不可修作耶？舍利弗言：文殊師利！我有信。文殊師利言：汝云何信？舍利弗言：文殊師利！自體不自知自體，本性不捨本性，自體亦不證，亦無思念，不相違背，不生不滅，不取不捨，善住彼際，我如是信。

356：文殊復問：能信一切法，無所識、無所脫、無所念、無有證？舍利弗言：信。從何所信？無自然而知自然者，故無所識、無所脫、無所念、無有證，亦不生不滅，亦不見亦不有見，本際無處，所以故信。

1. 70 “Honorable Śāriputra, do you believe that no phenomenon can be known, abandoned, actualized, [F.297.b] and cultivated?” “Yes, I do.”

1. 71 “Why do you believe this?” “Essentially, Mañjuśrī, no essence is known. Naturally, no nature is abandoned, actualized, cultivated, produced, ended, adopted, or rejected. That limit is nonabiding. That is what I believe.”

55.

355：文殊師利問言：舍利弗！汝信有為界於法界中無有法生，亦無有滅，亦無積聚耶？舍利弗言：我有信。文殊又問：汝云何信？舍利弗言：文殊師利！彼諸法性不可得知若生若滅、若積聚住者，我如是信。

356：文殊復問：信法身住，無所生、無所滅、無所止？舍利弗言：信。從何所信之？亦不是法，有所生、有所滅、有所止，以故信。

1. 72 “Honorable Śāriputra, do you believe that the realm of phenomena is a realm without aggregates, that there is no arising or ceasing of any phenomena, and that there are no phenomena whatsoever that are present as aggregates?” “Yes, I do.”

1. 73 “Why do you believe this?” “Mañjuśrī, I do not apprehend any phenomena arising, ceasing, or present as aggregates, and so I believe in this way.”

56.

355：文殊師利言：大德舍利弗！汝信有般若法界，於中亦有阿羅漢名字耶？舍利弗言：我有信。文殊師利言：汝云何信？舍利弗言：文殊師利！厭行般若法界，是阿羅漢界。然法界體離非欲、瞋、癡體，其阿羅漢豈能離法界也？我如是信。

356：文殊問：能信不可計法身所從出，能知處不？舍利弗言：信。從何所信？答言：法身者亦無婬怒癡故，信之而無處。

1. 74 “Honorable Śāriputra, do you believe that insight is the realm of phenomena, and that the realm of phenomena is insight, and that therefore the so-called realm of phenomena is also called a worthy one?” “Yes, I do.”

1. 75 “Why do you believe this?” “Mañjuśrī, the state of a worthy one comes about through the insight that leads to realization. Accordingly, as this amounts to knowledge of the realm of phenomena, that knowledge is not epitomized by attachment, aversion, or delusion, and a worthy one is therefore not other than the realm of phenomena. Thus, I believe in this way.” 13

57.

355：文殊師利言：大德舍利弗！汝信諸法皆是佛境界忍耶？舍利弗言：我實有信。文殊師利問言：汝云何信？舍利弗言：文殊師利！世尊本性覺、自性離故，我如是信。

356：復問舍利弗：乃信諸法依、佛依、無所依等不？答言：信之。從何所信？答言：無所止。無所止者，謂不可見之所依。

1. 76 “Honorable Śāriputra, do you believe all phenomena are equal to the Buddha, the great leader?” “Yes, I do.”

1. 77 “Why do you believe this?” “Mañjuśrī, I believe this because the Blessed One has fully understood that all phenomena are devoid of an inherent nature.”

58.

355：爾時文殊師利言：善哉，善哉！大德舍利弗！如汝所有境界，為我解釋，我如是問，汝如是答，是故我知有爾許行也。

356：文殊言：善哉善哉！舍利弗！如若之境界，我悉問之，若皆答其所知。舍利弗語文殊：今我所聞者，以念不復忘。

1. 78 “Honorable Śāriputra, it is excellent that you have given answers according to the extent of your purview. Well done. That is as far as I will question you. Now, return to your place.” Śāriputra responded, “Mañjuśrī, this is my place, for as long as I live.”

59.

355：爾時，世尊告長老舍利弗言：舍利弗！若有善男子、善女人受持此法本句，若為他解釋、若讀若誦，然彼人等速得辯才。

356：佛謂舍利弗：若有男子女人聞是法，持諷誦讀，為一切人廣說，為解其義，疾得所欲。文殊語舍利弗：今佛所說無有異。

1. 79 At this point, the Blessed One said to Venerable Śāriputra, [F.298.a] “Śāriputra, noble sons or daughters who remember, keep, read, or learn this teaching will swiftly become eloquent.”

60.

355：舍利弗言：如是，婆伽婆！如是，修伽陀！大德世尊所說。世尊！然彼眾生於前世時，已曾供養諸佛世尊，已為彼善男子、善女人安立於此法印，彼等眾生當得大覺。

356：舍利弗白佛：以供養前佛者，所以彼者來悉得是印。

1. 80 “So it is, Blessed One. Those who, for the sake of noble sons or daughters, present this Dharma seal exactly as it has been taught will be paying service to the victors of the past; they should be seen in this way.”

61.

355：爾時，長老舍利弗白佛言：世尊！此法本有何名字？我等云何奉持？佛告長老舍利弗言：舍利弗！我此法本名文殊師利童子所問佛為解說，如是受持；亦名入法界，如是受持；亦名實際，如是受持。舍利弗！彼善男子、善女人等，恭敬當如勝寶，若受持此法本，若讀、若誦、若思惟、如行，當得無生法忍；若為生他善根若少讀誦已，而能為他多說法義，當得不斷辯才。

356：是法名曰何等？當云何行？名曰問法身、寶積、持本際、持無所處，所持持一切諸法，無所罣礙。其從若聞是者，便因是法悉逮得，其聞者復教詔餘人，展轉相開導。所以者何？文少而解多。

1. 81 Then Venerable Śāriputra asked the Blessed One, “What is the name of this Dharma teaching, Blessed One? How should it be known?”

1. 82 “To that end, Śāriputra,” said the Blessed One to Venerable Śāriputra, “you may identify this Dharma teaching as My Response to Youthful Mañjuśrī’s Question. Identify it also as The Realm of Phenomena. You can also identify it as The Limit of Reality and Infinite Jewels. Śāriputra, noble sons and daughters who exert themselves in remembering, keeping, reading, learning, cultivating, and applying this Dharma teaching are like jewels. They will swiftly attain acceptance that phenomena are unborn and generate roots of virtue in others. Even if they master just a small portion of the Dharma, they will be able to teach the Dharma elaborately. Their eloquence will be uninterrupted.”

62.

355：佛說此經時，文殊師利童子及餘菩薩摩訶薩，上坐舍利弗及餘諸比丘，并諸天眾、犍闥婆、人、阿修羅等，聞佛所說，皆大歡喜。

356：佛說是經，舍利弗、羅漢，文殊師利、菩薩，諸天人、世間人民、龍、鬼神，一切歡喜，作禮而去。

1. 83 When the Blessed One had said this, Youthful Mañjuśrī, Venerable Śāriputra, and the world with its gods, humans, asuras, and gandharvas rejoiced and praised what the Blessed One had said.

1. 84 This completes the noble Great Vehicle sūtra “Infinite Jewels.”