The Translation
[F.290.b]
1.1Homage to all buddhas and bodhisattvas!
1.1敬禮一切佛菩薩！
1.2Thus 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 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.”
1.2如是我聞，一時薄伽梵住在靈鷲山近王舍城之處，與五百位比丘組成的大眾聚集在一起。黃昏時分，童子文殊師利菩薩前往薄伽梵的住處，站在門邊，讚歎薄伽梵。當時，薄伽梵正在稱為「無邊珠寶」的禪定中安住，一心一意。薄伽梵於是心念分明，清楚覺知地從那個禪定中起身。他看到童子文殊師利菩薩站在門邊，就說：「文殊師利，請進來。」
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.
1.3童子文殊師利說：「很好，薄伽梵，很好。」他遵從薄伽梵的教導，來到薄伽梵的面前，頭頂禮足，然後退居一旁。薄伽梵允許童子文殊師利坐下，得到薄伽梵的許可後，童子文殊師利合掌頂禮，然後坐在薄伽梵的一側。
1.4Sitting to one side, Youthful Mañjuśrī asked the Blessed One, “What was the absorption from which you just arose, Blessed One?” [F.291.a]
1.4童子文殊師利坐在一側，向薄伽梵請問說：「薄伽梵，您剛才從什麼三昧中起來呢？」
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.”
1.5薄伽梵回答童子文殊師利說：「文殊師利，有一種三昧名為無邊珠寶。那就是我剛才出定的三昧。」
1.6“Blessed One, why is it called infinite jewels?”
1.6「薄伽梵，為什麼稱為無邊珠寶呢？」
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. 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.”
薄伽梵答文殊師利菩薩說：「文殊師利，你應當這樣思惟。譬如有一顆極其清淨、光潔的寶珠，置於平地之上，無論置於何處，就會出現無量無數的寶珠。同樣地，文殊師利，當我安住於這個三昧中向東方觀察時，我看見如來、阿羅漢、正等正覺的佛在無數無量的世界系統中安住並為眾生宣說法。向南、西、北、下、上方觀察也是如此。當我向十方觀察時，我看見如來、阿羅漢、正等正覺的佛在無邊的世界系統中安住並為眾生宣說法。文殊師利，我安住於這個三昧中時，實際上並未見到任何一個現象不是法界的。文殊師利，我以法界的印記作為我的印記。信樂的善男子、善女人如果安住於這個印記中，將會獲得無間的辯才。」
1.7“Blessed One, I have something to say. Well-Gone One, I have something to say.”
1.7「薄伽梵，我有所說。善逝，我有所說。」
“Then speak, Mañjuśrī.”
「文殊師利菩薩，你就說吧。」
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. [F.291.b] Blessed One, in the same way, all phenomena abide only as the limit of reality.”
1.8「薄伽梵，以那個寶珠作比喻。無論它放在哪一個面上，它就安住在那個寶珠的那個面上。薄伽梵，同樣地，一切現象都只安住為法界。」
1.9“Mañjuśrī, do you know the limit of reality?”
1.9「文殊師利菩薩，你知道法界嗎？」
“I do, Blessed One.”
「我知道，薄伽梵。」
1.10“Well then, Mañjuśrī, where is the limit of reality?”
1.10「那麼，文殊師利菩薩，法界在哪裡呢？」
“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. 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. It is on account of that that we label it not an objective world.”
薄伽梵，法界的邊際就在我的邊際之處。法界的邊際就在凡夫眾生的現象不存在之處。法界的邊際不是業也不是果報，而只是一切現象的邊際。薄伽梵，具有這樣信解的人並不從任何事物中解脫。不從任何事物中解脫的人，才是從錯誤中解脫。從錯誤中解脫的人，才是真正的解脫。真正解脫的人已經進入了非認知對象的境界。進入了非認知對象境界的人已經進入了真實。這是為什麼呢？薄伽梵，當一個人想著「這不是認知對象」時，他已經把它變成了認知對象。正因為如此，我們才將其標稱為非認知對象。
1.11“Mañjuśrī, what does not an objective world refer to?”
1.11文殊師利菩薩，不是客體世界指的是什麼？
“Blessed One, not an objective world refers to the limit of reality.”
「薄伽梵，不是所緣境界是指法界。」
1.12“Mañjuśrī, what does cultivating the path refer to?”
1.12「文殊師利菩薩，修行道路指的是什麼？」
“Blessed One, cultivating the path refers to not cultivating the path.”
「薄伽梵，修行道是指不修行道。」
1.13“Mañjuśrī, [F.292.a] how do you teach the Dharma to noble sons and daughters who are beginners?”
1.13「文殊師利菩薩，你如何對初學的善男子善女人宣說法呢？」
“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. Blessed One, how do you teach the Dharma to those who are beginners?”
「薄伽梵，我向初學的善男善女教授的法是：不應該捨棄複合的人。當我教授法時，我教授貪著、瞋恨和愚癡不應該被放棄。為什麼呢？因為，薄伽梵，放棄這些現象的本質是不可能的。薄伽梵，如果尋求放棄複合的人或複合人的起源，那將等同於放棄法界。相反地，薄伽梵，對於初學的善男善女，我教授的是：以不執著的方式，佛的屬性不應該被接受或實現，凡夫的屬性也不應該被執取或放棄。薄伽梵，您如何向初學者教授法呢？」
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. 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. 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.
1.14「文殊師利菩薩，我開示法，色不壞滅而無所生。我開示受、想、行、識不壞滅而無所生。我開示貪、瞋、癡不壞滅而無所生，我也開示不可思議的特性無法獲得。就這樣，不摧毀也不產生任何特性，我證悟了無上圓滿的佛道。文殊師利菩薩，佛道是法界的術語。應當理解，佛的特性，例如力、四無所畏，以及十八不共法，也無非就是法界。關於法界，我看不出凡夫、阿羅漢、辟支佛或佛的任何不同特性。為什麼呢？文殊師利菩薩，在那個領域裡沒有區別；這就是法界。法界是無雜染的領域。」
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.’
1.15「文殊師利菩薩，譬如有河流具有不同的名稱、顏色和水質。當它們流入大海時，就無法再區分它們或辨識它們，說『這是恆河』、『這是西塔河』或『這是閻牟那河』。同樣地，文殊師利菩薩，在法界中，所有那些具有不同名稱的現象都不能被清楚地區分標示，說『這些是凡夫的特質，這些是聲聞、辟支佛、菩薩和佛的特質』。」
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.
1.16文殊師利菩薩，譬如你有不同的谷堆，你可以給它們貼標籤，說「這是某某穀物的堆積，那是某某的」。然而，在法界當中，你卻無法做出這樣的區分，也無法指出普通人、聲聞、辟支佛、菩薩和佛各自的特性。
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.
1.17「文殊師利菩薩，你要聽我的比喻。如果有不同的穀物堆，你可以分別標記它們，說『這是某某穀物的堆積，那是某某穀物的堆積』。但是在法界之內，你就不能這樣分別說『這些是凡夫的特質，這些是阿羅漢的特質，這些是辟支佛的特質，這些是菩薩的特質，這些是佛的特質』。也不能指出或標記它，說『這是法界；它就在這裡』或『它在某某位置』。為什麼不能呢？因為法界看不見也顯示不了。它不是可以標記的東西，它超越了標記的範圍。」
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.”
1.18「我已經教導過，眾生就是法界。如果有人造作了五無間業，但對這個教法具有信心，並且理解五無間業也就是法界，那麼他就不會被污染。為什麼呢？文殊師利菩薩，五無間業等同於法界。以這種方式，五無間業的領域和法界是不二且不可分離的。在這裡，往來、去向或顯現都無法被認識。」
1.19Then 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.”
1.19童子文殊師利於是對薄伽梵說："薄伽梵，我也不見法界去往下三道、上三道或涅槃。"
1.20“Mañjuśrī, suppose someone were to ask how your teacher designates saṃsāra with its six classes of beings. What would you answer?”
1.20「文殊師利菩薩，假設有人問你，你的老師如何區分輪迴中的六道眾生。你會如何回答？」
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.
1.21「薄伽梵，如果我被問到這樣的問題，我的回答會是這樣：請考慮一個睡著的人在夢中看到地獄眾生、畜生道、餓鬼之地、阿修羅眾、天人或人類的譬喻。薄伽梵，雖然做夢的人看到無數的事物，但所有夢中所見的無數事物其實並不存在。在同樣的意義上，雖然我教導有不同類型的眾生，但在法界中卻無法指定不同的本質。既然如此，薄伽梵，那就是我對這樣問題的回答。」
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. 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.”
1.22「同樣地，薄伽梵，佛、菩薩、辟支佛和聲聞的般涅槃是無法明確標記的。薄伽梵，他們的住處方式也是無法明確標記的。為什麼呢？因為他們與法界並無差別。舉個比喻，薄伽梵，海裡有各種寶物——貝殼、水晶、珊瑚等——有品質低下、中等或優越的。這些都可以明確標記，說『這是這樣的寶物，這是那樣的寶物』。然而，這種明確的標記方式無法應用於法界，那裡被標記的區別是無法區分的。在其中，死亡、輪轉和出生是無法明確標記的。為什麼呢？因為法界沒有死亡、輪轉、出生、染污和淨化。法界不被染污。法界不被雜亂。在法界中沒有任何需要舍棄或生起的特性。」
1.23Then the Blessed One, though he already knew, asked Youthful Mañjuśrī, “Mañjuśrī, do you know the realm of phenomena?”
1.23薄伽梵雖然已經知道，卻問童子文殊師利說：「文殊師利菩薩，你知道法界嗎？」
“If I were to apprehend it, I would know it.”
「如果我能夠認識它，我就會知道它。」
1.24“Mañjuśrī, do you know the world that is experienced?”
1.24「文殊師利菩薩，你知道被體驗的世界嗎？」
“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. 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.”
薄伽梵，世間只是那些如幻顯現的人們所體驗的東西。薄伽梵，所謂世間不過是個名字罷了。除此之外，我看不到任何可以指出的世間，也看不到可以體驗的世間。我看不到任何有別於世間法界的東西。為什麼呢？因為根本不存在。關於薄伽梵所說的「被體驗的世間」，色的本質是沒有死亡、輪轉或出生的；它不會瓦解或消滅。既然如此，還有什麼可以體驗呢？同樣地，由於受、想、行、識的本質都不存在，就沒有生起或消滅。這些東西不超越唯一的特性；實際上，它們的特性是相同的。
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?”
1.25「文殊師利菩薩，告訴我，你認為我這位如來、阿羅漢、正等正覺佛，將會進入般涅槃還是消失呢？」
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 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.”
1.26「不，薄伽梵，我沒有。為什麼呢？因為法界沒有真正確立。薄伽梵，如果法界是真正確立的，那麼它就不會是可以超越的東西。然而，它並不被認知為真正確立的。因此，怎麼能說沒有超越或進入般涅槃呢？如來就是法界。因為這樣的原因，薄伽梵既沒有出生，也不進入般涅槃。」
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?”
1.27「那麼，文殊師利菩薩，」薄伽梵說，「你怎麼能對過去那些如來有信心呢？他們的數量等同於恆河沙粒，已經般涅槃了？」
“If I had beheld their birth, I would have conviction.”
「假如我曾經看到他們的誕生，我就會有信心。」
1.28“Do you maintain that ordinary beings are reborn after they die?” [F.294.b]
1.28「你認為凡夫眾生死後會再投生嗎？」
“Blessed One, since I do not see or apprehend ordinary beings, how could I possibly apprehend their rebirth?”
「薄伽梵啊，既然我看不到、也不能領悟凡夫眾生，那我怎麼可能領悟他們的再生呢？」
“Mañjuśrī, please expound on the Thus-Gone One’s assertion that phenomena abide.”
「文殊師利菩薩，請你詳述如來所說的現象安住的主張。」
1.29“Where should I begin my discourse?”
1.29「我應該從何處開始我的論述呢？」
“Start with the realm of phenomena.”
「從法界開始。」
1.30“Blessed One, I do not actually see any phenomena that are not the realm of phenomena.”
1.30「薄伽梵，我實際上沒有看到任何不是法界的現象。」
“Mañjuśrī, those who are presumptuously arrogant will be frightened.”
「文殊師利菩薩，那些傲慢自大的人會感到恐懼。」
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.”
1.31「薄伽梵，若法界被驚恐，則基於此，那些傲慢自大的人也會被驚恐。為什麼呢？薄伽梵，傲慢自大的人不是法界以外的東西。傲慢自大的人的極限，就是法界的極限。而且，法界的極限也是一切法界現象的極限。因此，他們不會被驚恐。『沒有現象是真實成立的』這個陳述是金剛基礎。」
1.32“Mañjuśrī,” asked the Blessed One, “Why is this called a vajra basis?”
1.32薄伽梵問道：「文殊師利菩薩，為什麼稱之為金剛基礎？」
“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. 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. 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.”
「薄伽梵，一切現象都是堅不可摧的。正因如此，它被稱為金剛基礎。由於如來是不可思議的，一切現象也都是不可思議的。這是金剛基礎。為什麼稱之為金剛基礎？因為一切現象都不是心識。說一切現象就是覺悟，這是金剛基礎。為什麼呢？因為一切現象是難以表達的。用各種名字來表達的現象，在這些現象本身中實際上並不存在。不存在的東西是空的。空的東西不存在。不存在的東西無法被表達。無法表達的就是覺悟。正因如此，這就是金剛基礎。一切現象都是如來的對象。這是金剛基礎。」
1.33“Why is it called a vajra basis?”
1.33「為什麼稱為金剛基礎呢？」
“Blessed One, all phenomena are devoid of their own objects. For that reason, this is a vajra basis.”
「薄伽梵，一切現象都沒有自性的對象。正因為這樣，所以這就是金剛基礎。」
1.34“Mañjuśrī, the monk Ānanda will also comprehend this Dharma exposition. Shall I motion him to come here?”
1.34「文殊師利菩薩，那位比丘阿難陀也會領悟這個法的教示。我要不要示意他來這裡？」
“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?”
「薄伽梵，這裡有任何法被宣說或表達過嗎？我自己根本沒有實際見到哪怕一個音節被宣說過。既然這樣，我怎麼可能領受了許多呢？」
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.”
1.35「很好，文殊師利菩薩，很好。你所說的這些話，以這樣的方式表述，說得很好。做得好，文殊師利菩薩。在十方無數無量的世界系統中，我看見了如來、阿羅漢、圓滿的佛陀們安住於此，教導著這個真實。」
1.36At 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.
1.36此時，尊者舍利弗離開自己的住所，來到童子文殊師利的住所。他沒有在那裡見到文殊師利，便來到薄伽梵的住所。他站在門外，聽著正在傳授的教法。
1.37The 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.”
1.37薄伽梵對童子文殊師利菩薩說：「文殊師利，僧舍利弗正站在這個住處的門外。由於他想聽聞法，文殊師利，請你把舍利弗帶進來，使他能夠聽聞。」
1.38“If this limit is the limit of reality, is it present outside, inside, or neither?”
1.38「如果這個極限是法界的極限，那麼它是存在於外部、內部，還是都不存在呢？」
“Mañjuśrī, it is none of these.”
「文殊師利菩薩，都不是。」
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.”
1.39「因此，薄伽梵，法界不是限制。[F.295.b] 對於這樣的限制，一個人不會來這裡或去那裡。因此，薄伽梵，對於以這種方式受限的尊貴舍利弗來說，他不適合來這裡或進來。」
1.40“Mañjuśrī, if I were in this dwelling speaking with the hearers while you were outside, powerless to enter, would you not suffer?”
1.40「文殊師利菩薩，如果我在這個住所裡對聲聞說法，而你在外面無力進入，你不會感到痛苦嗎？」
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.”
1.41薄伽梵，並非如此。為什麼呢？因為一切現象都包含在法界之中。在這方面，如來這個表達方式就是指法界。既然它們具有同一特性，那麼如來與法界並無差別。「法」、「法的教導」或「聞法」這樣的現象是不二的，因此並不相異。也正因為如此，它們與法界也不相異。構成文殊師利菩薩名字的音節也都屬於法界。因此，薄伽梵，正是為了這個理由，我不會有絲毫的痛苦。即使薄伽梵教法經歷恆河中沙粒數量那麼多的劫，無論我是否在場，我既不會因在場而感到喜悅，也不會因不在場而感到痛苦。為什麼呢？薄伽梵，如果對立二元性存在，那麼我才會經歷喜悅或痛苦。然而法界是不二的，也正是為了這個理由，我不會變得喜悅或痛苦。薄伽梵，您分享法的教導並不會導致任何現象積累、減少、增加或減退。這樣的教導並不建立在認取任何現象的基礎上。薄伽梵，也正是為了這個理由，我不會變得喜悅或痛苦。
1.42At this point, the Blessed One asked Venerable Śāriputra, “Did you hear Youthful Mañjuśrī’s eloquence, Śāriputra?” [F.296.a]
1.42此時，薄伽梵問尊者舍利弗說：「舍利弗，你聽到童子文殊師利的妙語了嗎？」
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.”
1.43「薄伽梵，我聽到了。我來到這裡，薄伽梵，是因為我想到，能夠聽到薄伽梵和童子文殊師利的妙言，那該多麼美好啊。」
1.44Youthful Mañjuśrī then said to the Blessed One, “Blessed One, please invite Venerable Śāriputra to come inside.”
1.44童子文殊師利菩薩於是對薄伽梵說：「薄伽梵，請邀請舍利弗尊者進來。」
“Enter, Śāriputra,” said the Blessed One to Venerable Śāriputra.
薄伽梵對尊者舍利弗說：「舍利弗，你進來。」
1.45Venerable Śāriputra entered, prostrated at the Blessed One’s feet, and sat to one side. “Honorable Śāriputra,” said Youthful Mañjuśrī to Venerable Śāriputra, who was seated to the side, “what purpose did you envision for coming here?”
1.45尊者舍利弗進入後，向薄伽梵的雙足頂禮，然後坐在一旁。童子文殊師利對坐在一旁的尊者舍利弗說道：「尊敬的舍利弗，你來到這裡的目的是什麼？」
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.”
1.46「文殊師利菩薩，我來此地是希望聽聞法。薄伽梵和像你這樣的殊勝之人所住的地方，必定有深奧而精妙的教法。正是為了這個緣故，我才前來。」
“So it is, Honorable Śāriputra. This teaching is profound.”
「正是如此，尊敬的舍利弗。這個教法極其深奧。」
1.47“How profound is this Dharma exposition that you commenced together with the Blessed One?”
1.47「你們和薄伽梵一起開始宣說的這個法教是多麼深奧啊？」
“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.”
「尊者舍利弗不會領悟這個道理。漏盡的阿羅漢不是這部法教的法器。為什麼呢？因為這部法教不與凡夫的特性相應，不與阿羅漢的特性相應，不與辟支佛的特性相應，也不與如來的特性相應。它不與任何特性的把握相應。由於一切法相完全空無，所以它既不與任何事物相應，也不與任何事物不相應。」
1.48“Mañjuśrī, what is your rationale for saying that worthy ones whose contaminants are exhausted are not vessels for this teaching?”
1.48「文殊師利菩薩，你說阿羅漢的漏已經盡了不是此法的法器，你的理由是什麼？」
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.”
1.49「尊敬的舍利弗，我曾思考，'如果阿羅漢的貪著、厭離和愚癡都已滅盡，他會是什麼樣的容器？他將會成為什麼樣的容器？'經過思考這些問題，我的答覆是，漏盡的阿羅漢不是這個法的容器。」
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.”
1.50「文殊師利菩薩，為了這個法門，我從寺院走到寺院，從住處走到住處，從隱修處走到隱修處地尋找你。我想著能夠從你那裡聽到如此深奧而善於言說的教導該有多麼美妙啊。文殊師利菩薩，關於薄伽梵的教導或者你自己的教導，我是永不滿足的。」
1.51“Honorable Śāriputra, you are not sated by Dharma teachings?”
1.51「尊敬的舍利弗，你沒有對法的教導感到滿足嗎？」
“I am not.”
「我不是。」
1.52“Honorable Śāriputra, does the realm of phenomena seek out the Dharma?”
1.52「尊敬的舍利弗啊，法界會尋求法嗎？」
“It does not, Mañjuśrī.”
「文殊師利菩薩，它不尋求。」
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.”
1.53「既然法界不是一個獨特的東西，而尊者舍利弗是另外的東西，那麼為什麼尊者舍利弗對聽聞法永遠不滿足呢？我為什麼要這樣說呢？尊者舍利弗，這是因為法界並不尋求法。如果它尋求的話，那麼它就會是可以被滿足的東西。然而，既然它並不尋求，所以它就不能被滿足。」
1.54“Mañjuśrī, apart from the Thus-Gone One, where else will you find someone like me to listen to the Dharma?”
1.54「文殊師利菩薩，除了如來以外，你還能在哪裡找到像我這樣的人來聽聞法呢？」
“Honorable Śāriputra, do you believe that you, Śāriputra, will not enter parinirvāṇa?”
「尊者舍利弗，你相信你舍利弗不會進入般涅槃嗎？」
“Yes, I do.”
「是的，我相信。」
1.55“Why do you believe this?”
1.55「你為什麼這樣相信呢？」
“I believe this thinking that, since no phenomenon is established, I too will not enter parinirvāṇa.”
「我這樣相信，因為既然沒有任何現象被建立，我也就不會般涅槃。」
1.56“Honorable Śāriputra, do you believe that for you there is no death, transmigration, and rebirth?”
1.56「尊敬的舍利弗，你相信對你來說沒有死亡、輪轉和再生嗎？」
“Yes, I do.”
「是的，我相信。」
1.57“Why do you believe this?”
1.57你為什麼這樣相信呢？
“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.”
「我之所以相信這一點，是因為我被包含在法界之中，而在法界裡，死亡、輪轉和生命不存在。」
1.58“Honorable Śāriputra, do you believe that a worthy one whose contaminants have been exhausted is ignorant?” [F.297.a]
1.58「尊敬的舍利弗，你相信一位漏已盡的阿羅漢是愚癡的嗎？」
“Yes.”
「是的。」
1.59“Why do you believe this?”
1.59「你為什麼相信這一點？」
“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.”
「因為知識和無明是等價的，所以漏已盡的阿羅漢是無明的。這樣，無明和知識是無窮無盡的，因此它們是空的。既然如此，正是因為不執著無明和識，我才認為漏已盡的阿羅漢是無明的。」
1.60“Honorable Śāriputra, do you believe that worthy ones whose contaminants have been exhausted are devoid of knowledge?”
1.60「尊者舍利弗，你認為漏已盡的阿羅漢沒有智慧嗎？」
“Yes, I do.”
「是的，我相信。」
1.61“Why do you believe this?”
1.61「你為什麼這樣認為呢？」
“All phenomena are devoid of any essence. Because of this I believe that worthy ones whose contaminants have been exhausted are devoid of knowledge.”
「一切現象都沒有任何本質。正因為這樣，我相信那些漏已盡的阿羅漢是沒有知識的。」
1.62“Honorable Śāriputra, do you believe that worthy ones whose contaminants are exhausted are not liberated?”
1.62「尊者舍利弗，你是否相信漏已盡的阿羅漢並未獲得解脫？」
“Yes, I do.”
「是的，我相信。」
1.63“Why do you believe that?”
1.63"你為什麼這樣認為？"
“I believe this because defilements do not exist. From what is one liberated if defilements do not exist?”
「我這樣認為，是因為煩惱不存在。如果煩惱不存在，人怎麼能從什麼中獲得解脫呢？」
1.64“Honorable Śāriputra, do you believe that the prior thus-gone ones did not appear and did not enter parinirvāṇa?”
1.64「尊敬的舍利弗，你相信過去的如來沒有出現，也沒有入般涅槃嗎？」
“Yes, I do.”
「是的，我相信。」
1.65“Why do you believe this?”
1.65「你為什麼相信這一點呢？」
“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.”
「文殊師利菩薩，在不可思議的境界裡，沒有生起。既然沒有生起，那麼未生的東西怎麼會消失或進入涅槃呢？所以我相信這一點。」
1.66“Honorable Śāriputra, do you believe that all buddhas are one?”
1.66「尊敬的舍利弗，你相信所有的佛都是一體的嗎？」
“Yes, I do.”
「是的，我相信。」
1.67“Why do you believe this?”
1.67「你為什麼相信這個呢？」
“Mañjuśrī, it is because there are no distinctions in the realm of phenomena that I believe this.”
「文殊師利菩薩，正因為法界中沒有區別，所以我才相信這一點。」
1.68“Honorable Śāriputra, do you believe that all buddha fields are a single buddha field?”
1.68「尊敬的舍利弗，你相信所有佛刹都是一個佛刹嗎？」
“Yes, I do.”
「是的，我相信。」
1.69“Why do you believe this?”
1.69「你為什麼這樣相信呢？」
“Mañjuśrī, since all buddha fields are the field of the inexhaustible, I believe in this way.”
「文殊師利菩薩，因為一切佛刹都是無盡的境域，所以我這樣相信。」
1.70“Honorable Śāriputra, do you believe that no phenomenon can be known, abandoned, actualized, [F.297.b] and cultivated?”
1.70「尊者舍利弗，你相信沒有任何現象可以被認知、捨棄、實現和修習嗎？」
“Yes, I do.”
「是的，我相信。」
1.71“Why do you believe this?”
1.71「你為什麼這樣相信呢？」
“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.”
「文殊師利菩薩啊，本質上，沒有本質被認知。自然地，沒有自性被捨棄、實現、修習、產生、終結、採納或拒絕。那個界限是不住的。這就是我的信念。」
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?”
1.72「尊者舍利弗，你是否相信法界是沒有蘊聚的領域，沒有任何現象的生起或滅盡，也沒有任何現象作為蘊聚而存在？」
“Yes, I do.”
「是的，我相信。」
1.73“Why do you believe this?”
1.73「為什麼這樣相信呢？」
“Mañjuśrī, I do not apprehend any phenomena arising, ceasing, or present as aggregates, and so I believe in this way.”
「文殊師利菩薩，我不體證任何現象生起、消滅或以聚合體呈現，因此我以此方式相信。」
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 ?”
1.74「舍利弗尊者啊，你認為般若就是法界，法界就是般若，因此所謂的法界也被稱為阿羅漢嗎？」
“Yes, I do.”
「是的，我相信。」
1.75“Why do you believe this?”
1.75「為什麼這樣信解呢？」
“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.”
「文殊師利菩薩，阿羅漢的境界是通過導向證悟的般若而產生的。因此，既然這相當於對法界的認識，那麼這種認識不會被執著、厭惡或愚癡所概括，阿羅漢因此不異於法界。我就是這樣相信的。」
1.76“Honorable Śāriputra, do you believe all phenomena are equal to the Buddha, the great leader?”
1.76「尊貴的舍利弗，你相信一切現象都等同於佛、偉大的領導者嗎？」
“Yes, I do.”
「是的，我相信。」
1.77“Why do you believe this?”
1.77「你為什麼相信這一點呢？」
“Mañjuśrī, I believe this because the Blessed One has fully understood that all phenomena are devoid of an inherent nature.”
「文殊師利菩薩，我相信這一點，是因為薄伽梵已經徹底證悟了一切現象都沒有固有的自性。」
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.”
1.78「尊者舍利弗，你根據自己的認識範圍給出了答案，這很好。做得很好。我就問到這裡為止。現在，回到你的座位去。」
Śāriputra responded, “Mañjuśrī, this is my place, for as long as I live.”
舍利弗回答：「文殊師利菩薩，這就是我的位置，只要我活著。」
1.79At 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.”
1.79此時，薄伽梵對尊者舍利弗說：「舍利弗，那些記憶、受持、誦讀或學習此教法的貴族子女，將迅速獲得辯才無礙。」
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.”
1.80「正是如此，薄伽梵。那些為了利益善男子、善女人，而如其所教導的一樣宣說這個法印的人，將是在供養過去的勝者；應當這樣看待他們。」
1.81Then Venerable Śāriputra asked the Blessed One, “What is the name of this Dharma teaching, Blessed One? How should it be known?”
1.81於是尊者舍利弗問薄伽梵道：「薄伽梵，這部法教叫什麼名字？應該如何認識它？」
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.”
1.82薄伽梵對尊者舍利弗說道：「舍利弗，為了這個目的，你可以將此法教稱為《我對童子文殊師利菩薩提問的回應》。你也可以稱之為《法界》。你還可以稱之為《真實的界限》和《無邊珠寶》。舍利弗，那些致力於牢記、持守、誦讀、學習、修習和實踐此法教的貴族兒女，就如同珠寶一樣。他們將迅速證得諸法無生的忍可，並在他人心中生起功德之根。即使他們只掌握了少許法教，也能夠廣泛地宣說法教。他們的辯才將不間斷。」
1.83When 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.
1.83薄伽梵說完這些話後，童子文殊師利菩薩、尊者舍利弗，以及包括天神、人類、阿修羅和乾闥婆在內的世界眾生都歡喜踊躍，讚歎薄伽梵所說的言語。
1.84This completes the noble Great Vehicle sūtra “Infinite Jewels.”
1.84（結尾）