The Translation
[F.1.b]
1.1Homage to all buddhas and bodhisattvas!
1.1禮敬一切佛陀和菩薩！
1.2Thus did I hear at one time. The Blessed One, together with a great assembly of monks and bodhisattvas, was residing at Rājagṛha in the palace at the heart of the nonconceptual realm of phenomena, a place superior to everything within the three realms. Together with him were the bodhisattvas, the great beings, Avikalpa, Avikalpaprabhāsa, Avikalpacandra, Nirvikalpavīra, Nirvikalpadharmanirdeśakuśala, Nirvikalpasvabhāva, Nirvikalpamati, Nirvikalpanāda, Nirvikalpaspharaṇa, Nirvikalpasvara, Maheśvara, [F.2.a] Nirvikalpamahāmaitrīśvara, and the bodhisattva, the great being, Avalokiteśvara.
1.2我是這樣聽聞的。當時，薄伽梵（即佛陀）與一大群比丘和菩薩一起，住在王舍城，處於無分別界現象的心臟處宮殿，這是三界內一切之上的殊勝之地。與他一起的菩薩，大菩薩們有：無分別菩薩、無分別光菩薩、無分別月菩薩、離分別英雄菩薩、離分別法善說菩薩、離分別自性菩薩、離分別慧菩薩、離分別聲菩薩、離分別遍布菩薩、離分別音聲菩薩、大自在天菩薩、離分別大慈自在天菩薩，以及菩薩、大菩薩觀音菩薩。
1.3At that time, the Blessed One, surrounded and esteemed by an assembly of hundreds of thousands, taught the Dharma concerning the nonconceptuality of phenomena.
1.3此時，佛陀被數百萬眾所圍繞並尊重，為眾人講說關於現象的無分別的法。
1.4The Blessed One surveyed the entire assembly of bodhisattvas and addressed them, “Noble sons, you should keep in mind The Dhāraṇī ‘Entering into Nonconceptuality’. Keeping it in mind, a bodhisattva, a great being, will swiftly perfect the qualities of a buddha and will make steady, excellent progress.”
1.4佛陀觀察了整個菩薩大眾的集會，對他們說道：「善男子，你們應當牢記《進入無分別陀羅尼》。菩薩摩訶薩如果牢記它，將會迅速圓滿佛陀的功德，並取得穩定、卓越的進步。」
1.5The bodhisattva, the great being named Avikalpaprabhāsa, rose from his seat in the assembly, draped his upper robe over his shoulder, and knelt with his right knee on the ground. He bowed toward the Blessed One with hands folded and addressed the Blessed One, “Blessed One, please explain The Dhāraṇī ‘Entering into Nonconceptuality’. Once they have heard it, bodhisattvas, great beings, will keep it in mind, recite it, contemplate it properly, and teach it extensively to others.”
1.5無分別光菩薩大士從座而起，整理衣服，右膝著地，向佛陀合掌頂禮，說道：「佛陀啊，請為我們講解《進入無分別陀羅尼》。菩薩大士們聽聞之後，就能夠受持它、誦讀它、如理思惟它，並且廣泛地為他人講說它。」
1.6Thus addressed, the Blessed One said, “Then listen well, noble sons, and be attentive as I explain The Dhāraṇī ‘Entering into Nonconceptuality’.”
1.6佛陀如此被問，就說道：「那麼你們要好好聽著，諸位善男子，專心注意，我現在為你們解說《進入無分別陀羅尼》。」
“That is excellent, Blessed One!” replied the bodhisattvas, the great beings. [F.2.b] They then listened to the Blessed One.
「這是很好的，薄伽梵！」菩薩、大士們回應說。他們隨後聆聽了佛陀的開示。
1.7The Blessed One said to them, “Noble sons, those bodhisattvas, great beings, who hear teachings on the topic of nonconceptuality and then settle into nonconceptuality, will abandon all conceptual signs. First, bodhisattvas abandon the fundamental conceptual signs, those of either subject or object. In this regard, the fundamental conceptual signs are those signs relating to a defiled entity. ‘Defiled entity’ refers to the five aggregates as the bases for clinging: the aggregate of matter as a basis for clinging, the aggregate of sensation as a basis for clinging, the aggregate of perception as a basis for clinging, the aggregate of karmic dispositions as a basis for clinging, and the aggregate of consciousness as a basis for clinging. How do bodhisattvas abandon these fundamental conceptual signs? They abandon them by not directing their minds toward what is experientially evident.
1.7世尊對他們說："諸子，那些聽聞無分別主題的教法，然後安住於無分別的菩薩、大士，將會放棄一切分別相。首先，菩薩放棄根本的分別相，即主體或客體的分別相。在這方面，根本的分別相是指與垢染法相關的相。『垢染法』是指作為執著基礎的五蘊：物質蘊作為執著的基礎、受蘊作為執著的基礎、想蘊作為執著的基礎、行蘊作為執著的基礎，以及識蘊作為執著的基礎。菩薩如何放棄這些根本的分別相呢？他們通過不將心意導向任何可直接體驗的事物來放棄它們。"
1.8“Once bodhisattvas have progressively abandoned those conceptual signs, another set of conceptual signs based on an examination of antidotes arises and becomes experientially evident. This includes the conceptual signs that arise through examining generosity, examining discipline, examining patience, examining diligence, examining meditative concentration, and the conceptual signs based on examining insight. Whether they are examined in terms of intrinsic natures, examined in terms of qualities , or examined in terms of essences, bodhisattvas also abandon conceptual signs based on examining antidotes by not directing their minds toward them.
1.8「菩薩們漸次捨棄了那些分別相之後，又會生起另一類基於對治法審察的分別相，並且變得清晰明顯。這包括通過審察布施、審察持戒、審察忍辱、審察精進、審察禪定，以及基於審察智慧的分別相。無論是從自性上審察、從特質上審察，還是從本質上審察，菩薩們也都通過不向這些分別相傾注心意，而捨棄基於對治法審察的分別相。」
1.9“Once bodhisattvas have abandoned those signs, another set of conceptual signs based on the examination of true reality arises and becomes experientially evident. [F.3.a] This includes conceptual signs based on examining emptiness, examining suchness, examining the limit of reality, examining the absence of signs, examining ultimate truth, and those based on examining the field of phenomena. Whether they are examined in terms of particular features, examined in terms of qualities , or examined in terms of essences, bodhisattvas also abandon the conceptual signs based on examining true reality by not directing their minds toward them.
1.9「菩薩們放棄了那些分別相之後，另一組基於對真實的檢視而產生的分別相就會出現並變得可經驗的。這包括基於檢視空、檢視如性、檢視真如、檢視無相、檢視勝義諦，以及基於檢視法界的分別相。無論它們是以特定特徵來檢視、以性質來檢視，或以本質來檢視，菩薩們也都通過不將心識導向這些分別相而放棄基於檢視真實的分別相。」
1.10“Once bodhisattvas have abandoned those signs, another set of conceptual signs based on examining the attainments arises and becomes experientially evident. This includes the conceptual signs based on examining the attainment of the first through tenth bodhisattva levels, conceptual signs based on examining the attainment of the acceptance that phenomena do not arise, conceptual signs based on examining the attainment of prophecy, conceptual signs based on examining the attainment of the ability to purify buddhafields, conceptual signs based on examining the attainment of the ability to ripen beings, and conceptual signs based on examining the attainment of initiation up to conceptual signs based on examining the attainment of omniscience. Whether they are examined in terms of intrinsic natures, examined in terms of qualities , or examined in terms of essences, bodhisattvas also abandon the conceptual signs based on examining the attainments by not directing their minds toward them.
1.10「菩薩在捨棄了那些分別相之後，又會產生另一套基於觀察所證悟之事而生起的分別相，並變成能被直接體驗的。這包括基於觀察證悟第一至第十菩薩地的分別相、基於觀察證悟無生法忍的分別相、基於觀察證悟授記的分別相、基於觀察證悟淨化佛剎的能力的分別相、基於觀察證悟成熟眾生的能力的分別相，以及基於觀察證悟灌頂直到基於觀察證悟一切智的分別相。無論這些是基於自性而被觀察、基於特質而被觀察，還是基於本質而被觀察，菩薩同樣也透過不將心念導向它們，來捨棄基於觀察所證悟之事而生起的分別相。」
1.11“Once bodhisattvas, great beings, have thus abandoned every type of conceptual sign by not directing their minds toward them, they are well oriented to the nonconceptual but have yet to experience the nonconceptual realm. They do, however, possess the well-grounded meditative absorption conducive to experiencing the nonconceptual realm. [F.3.b] As a consequence of cultivating this genuine method, training in it repeatedly, and correctly orienting their minds, bodhisattvas will experience the nonconceptual realm without volition or effort, and gradually purify their experience.
1.11「菩薩大士們，當他們這樣放棄了每一種分別相，不將心思指向它們時，他們就已經善於適應無分別界，但還未親身體驗無分別界。然而，他們確實已經具備了堅實圓滿的禪定，能夠導向體驗無分別界。因此，通過修習這個真實的方法，反覆訓練，並正確地調整他們的心意，菩薩們將能夠不假造作、毫不費力地體驗無分別界，並逐漸淨化他們的體驗。」
1.12“For what reason, noble sons, is the nonconceptual realm called ‘nonconceptual’? It completely transcends all conceptual analysis, completely transcends all imputations of instruction and illustration, completely transcends all conceptual signs, completely transcends all imputation via the sense faculties, completely transcends imputation as sense objects, completely transcends imputation as cognitive representations, and is not based in the cognitive obscurations or in the obscurations of the afflictive and secondary afflictive emotions. For this reason the nonconceptual realm is called ‘nonconceptual.’
1.12「善男子，無分別界為什麼稱為『無分別界』呢？它完全超越了所有的概念分析，完全超越了所有的教示與譬喻的假立，完全超越了所有的分別相，完全超越了通過感官根門的假立，完全超越了作為感受對象的假立，完全超越了作為識所緣的假立，並且不以所知障或煩惱障與隨煩惱障為基礎。正因為這個原因，無分別界才被稱為『無分別界』。」
1.13“What, then, is the nonconceptual? The nonconceptual is immaterial, indemonstrable, unsupported, unmanifest, imperceptible, and without location. Those bodhisattvas, great beings, who are established in the nonconceptual realm see, with their nonconceptual wisdom that is indistinguishable from what is known, that all phenomena are like the expanse of space. Through the ensuing wisdom they see all phenomena as illusions, mirages, dreams, hallucinations, echoes, reflections, the image of the moon in water, and as magical creations. They then attain the full expression of the power of sustaining great bliss. They attain the full expression of the mind’s vast capacity. They attain the full expression of great insight and wisdom. They attain the full expression of the power of maintaining the great teaching. In all circumstances they are able to bring every type of benefit to all beings, never ceasing in their effortless performance of awakened activity. [F.4.a]
1.13「那麼，什麼是無分別呢？無分別是無有形體的、無法證明的、無所依倚的、未顯現的、無法認知的，且沒有位置的。那些已經安立在無分別界中的菩薩、大士，以他們與所知無二無別的無分別智慧，看見一切現象都如虛空一般。通過隨後的智慧，他們看見一切現象如幻象、如陽焰、如夢境、如幻影、如回聲、如鏡像、如水中月影，以及如魔術幻變。他們隨後成就大樂力量的圓滿表現。他們成就心識廣大容量的圓滿表現。他們成就大洞察和智慧的圓滿表現。他們成就維持大教法力量的圓滿表現。在一切情況下，他們能夠為一切眾生帶來各種利益，在無功用的佛事中永不間斷。」
1.14“Noble sons, consider this analogy: Beneath a solid, hard sheet of rock there is a great trove of precious minerals, a variety of great wish-fulfilling jewels that shimmer with light, including precious silver, precious gold, and precious emerald. Along comes a man seeking great treasure. Another man who is able to perceive the great treasure says to him, ‘Excuse me sir, beneath this solid, hard sheet of rock there is a great precious treasure filled with glimmering precious minerals. But beneath that there is a great precious treasure, a wish-fulfilling jewel. First you must remove the bedrock. Once that is removed, you will discover rocks that appear to be silver, but you should not consider this the great treasure. Recognizing this, continue digging. As you dig, you will discover rocks that appear to be gold, but again you should not consider this the great treasure. Recognizing this once again, dig. As you dig, you will discover rocks that appear to be various minerals, but again you should not consider this to be the great treasure. Recognizing this once again, dig. Sir, once you have toiled in unearthing these minerals, you will effortlessly and without any further exertion discover a great precious treasure, the wish-fulfilling jewel. Once you have found that great precious treasure, the wish-fulfilling jewel, you will become rich, affluent, prosperous, and fully able to benefit yourself and others.’
1.14「諸位聖子，請想像這樣一個比喻：在一塊堅硬厚實的岩石下面，有一個巨大的寶藏，各種閃閃發光的珍貴礦物，包括珍貴的銀、珍貴的金和珍貴的翡翠。有一個尋求偉大寶藏的人來到這裡。另一個能夠看到這個寶藏的人對他說：『請問先生，在這塊堅硬厚實的岩石下面，有一個充滿閃爍珍貴礦物的巨大寶藏。但在那下面，還有一個更大的寶藏——如意寶珠。首先你必須移除基岩。移除後，你會發現看起來像銀的岩石，但你不應該認為這就是偉大的寶藏。認識到這一點後，繼續挖掘。當你挖掘時，你會發現看起來像金子的岩石，但你同樣不應該認為這就是偉大的寶藏。再次認識到這一點，繼續挖掘。當你挖掘時，你會發現看起來像各種礦物的岩石，但你也不應該認為這就是偉大的寶藏。再次認識到這一點，繼續挖掘。先生，一旦你完成了挖掘這些礦物的勞動，你就會毫不費力地、無需再做任何努力就能發現偉大的寶藏——如意寶珠。一旦你找到了那個偉大的寶藏——如意寶珠，你就會變得富有、殷實、繁榮，並完全能夠利益自己和他人。』」
1.15“Noble sons, this analogy is meant to provide some understanding of our topic. The solid, hard sheet of rock represents the various karmic dispositions that reinforce duality and the afflictive emotions. The great treasure that lies beneath that rock, the precious wish-fulfilling jewel, represents the nonconceptual realm. The person who seeks the great treasure, the precious wish-fulfilling jewel, represents the bodhisattva, the great being. [F.4.b] The person with knowledge of the great treasure is the Thus-Gone One, the Worthy One, the Perfect Buddha. The bedrock represents the fundamental conceptual signs. The command to dig represents not directing the mind toward them. The rock resembling silver represents the conceptual signs related to the examination of antidotes. The rock resembling gold represents the conceptual signs related to emptiness and so on. The rock resembling various gemstones represents the conceptual signs related to the attainments. Finding the great treasure, the wish-fulfilling jewel, represents experiencing the nonconceptual realm. Noble sons, through this analogy, you should understand entering into nonconceptuality.
1.15「聖子們，這個比喻是為了幫助我們理解這個話題。堅硬的岩石代表強化二元對立和煩惱障的各種行蘊。岩石下面的偉大寶藏，那顆寶貴的如意寶珠，代表無分別界。尋求偉大寶藏、寶貴如意寶珠的人代表菩薩，偉大的聖者。[F.4.b]具有寶藏知識的人是如來，聖者，圓滿覺悟的佛陀。岩床代表基本的分別相。挖掘的命令代表不將心念指向它們。類似銀的岩石代表與對治法檢視相關的分別相。類似黃金的岩石代表與空以及其他相關的分別相。類似各種寶石的岩石代表與成就相關的分別相。找到偉大的寶藏、如意寶珠代表體驗無分別界。聖子們，通過這個比喻，你們應該理解進入無分別的含義。」
1.16“How then, noble sons, do bodhisattvas, great beings, reflect on the conceptual signs as they have been taught here and enter the nonconceptual realm? Noble sons, when a fundamental conceptual sign related to the aggregate of matter manifests, bodhisattvas, great beings who are established in the nonconceptual realm, should reflect in this way: ‘To think “this is my material form” is to entertain a conceptual thought; to think “this material form belongs to others” is to entertain a conceptual thought; to think “this is matter” is to entertain a conceptual thought; to think “matter arises,” “it ceases,” “it is polluted,” or “it is purified” is to entertain a conceptual thought; to think “there is no matter” is to entertain a conceptual thought; to think “matter does not exist intrinsically,” “it does not exist causally,” “it does not exist as a result,” “it does not exist through action,” “it does not exist in relation to anything,” [F.5.a] or “it is not a mode of being” is to entertain a conceptual thought; to think “matter is mere cognitive representation” is to entertain a conceptual thought; to think “just as matter does not exist, so cognitive representation appearing as matter does not exist” is to entertain a conceptual thought.’
1.16「那麼，聖子們，菩薩、大有情如何對於此處所教導的分別相進行思維，而進入無分別界呢？聖子們，當與物質蘊聚相關的根本分別相顯現時，已安住於無分別界的菩薩、大有情應當這樣思維：『想著「這是我的物質形體」是進行分別念；想著「這物質形體屬於他人」是進行分別念；想著「這是物質」是進行分別念；想著「物質產生」、「它消滅」、「它被污染」或「它被淨化」是進行分別念；想著「沒有物質」是進行分別念；想著「物質不具有內在自性」、「它不因果存在」、「它不作為結果存在」、「它不通過行為而存在」、「它不與任何事物相關而存在」，或「它不是存在的方式」是進行分別念；想著「物質僅是識所緣」是進行分別念；想著「就如同物質不存在一樣，所以作為物質顯現的識所緣也不存在」是進行分別念。』」
1.17“Therefore, noble sons, the bodhisattvas, great beings, do not apprehend matter, nor do they apprehend cognitive representations appearing as matter. In no way do they bring cognitive representation to an end, nor do they apprehend any phenomenon as being distinct from cognitive representation. They do not consider that cognitive representation to be nonexistent, nor do they consider nonexistence to be something distinct from cognitive representation. They do not consider the nonexistence of a cognitive representation appearing as matter to be the same as that cognitive representation, nor do they consider it to be different. They do not consider a nonexistent cognitive representation to be existent, nor do they consider it to be nonexistent. Noble sons, those who do not conceptualize through any of these conceptual modes do not think, ‘this is the nonconceptual realm.’
1.17「因此，諸位聖子，菩薩大士不執著物質，也不執著識所緣顯現為物質的形式。他們絕不終止識所緣，也不執著任何現象與識所緣有所區別。他們不認為識所緣不存在，也不認為不存在與識所緣有所區別。他們不認為識所緣顯現為物質的不存在與該識所緣相同，也不認為它們不同。他們不認為不存在的識所緣是存在的，也不認為它是不存在的。諸位聖子，那些不通過這些分別方式進行分別念的人，也不會認為『這就是無分別界』。」
1.18“Noble sons, this is the way of entering the nonconceptual realm. In this way, bodhisattvas, great beings, become established in the nonconceptual realm. The same should be applied to sensation, perception, karmic dispositions, and consciousness. The same should be applied to the perfection of generosity, the perfection of discipline, the perfection of patience, the perfection of diligence, the perfection of meditative concentration, and the perfection of insight. And the same should be applied to emptiness and so on, up to omniscience. [F.5.b]
1.18「諸位聖子，這就是進入無分別界的方式。菩薩大士們以此方式而安住於無分別界。同樣的方法應該應用於受蘊、想蘊、行蘊和識蘊。同樣的方法應該應用於布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和智慧波羅蜜。同樣的方法也應該應用於空以及諸法，直到一切智。
1.19“Noble sons, when conceptual signs related to an examination of omniscience manifest, bodhisattvas, great beings, should reflect as follows: ‘To think “this is my omniscience” is to entertain a conceptual thought; to think “this is the omniscience of others” is to entertain a conceptual thought; to think “this is omniscience” is to entertain a conceptual thought; to think “omniscience is attained” is to entertain a conceptual thought; to think “omniscience is meant to destroy all cognitive obscurations and the obscurations of the afflictive emotions” is to entertain a conceptual thought; to think “once purified, the three worlds are nothing other than omniscience” is to entertain a conceptual thought; to think “omniscience arises,” “it ceases,” “it is polluted,” or “it is purified” is to entertain a conceptual thought; to think “omniscience does not exist” is to entertain a conceptual thought; to think “omniscience does not exist intrinsically,” “it does not exist causally,” “it does not exist as a result,” “it does not exist through action,” “it does not exist in relation to anything,” and “it is not a mode of being” is to entertain a conceptual thought; to think “omniscience is mere cognitive representation” is to entertain a conceptual thought; to think “just as omniscience does not exist, so cognitive representation appearing as omniscience does not exist” is to entertain a conceptual thought.’
1.19「聖子們，當與一切智檢視相關的分別相顯現時，菩薩大士應如下思考：『認為「這是我的一切智」是分別念；認為「這是他人的一切智」是分別念；認為「這是一切智」是分別念；認為「一切智已成就」是分別念；認為「一切智旨在摧毀所有所知障和煩惱障」是分別念；認為「一旦清淨，三界不外乎一切智」是分別念；認為「一切智生起」、「它消亡」、「它被污染」或「它被淨化」是分別念；認為「一切智不存在」是分別念；認為「一切智不內在而存在」、「它不緣起而存在」、「它不以結果而存在」、「它不通過業而存在」、「它不與任何事物相關而存在」及「它不是存在的方式」是分別念；認為「一切智僅是識所緣」是分別念；認為「正如一切智不存在，所以顯現為一切智的識所緣亦不存在」是分別念。』」
1.20“Therefore, noble sons, just as bodhisattvas, great beings, do not apprehend omniscience, they likewise do not apprehend cognitive representations appearing as omniscience. In no way do they bring cognitive representation to an end, nor do they apprehend any phenomenon as being distinct from cognitive representations. They do not consider that cognitive representation to be nonexistent, nor do they consider nonexistence to be something distinct from cognitive representation. They do not consider the nonexistence of that cognitive representation to be identical to that cognitive representation, [F.6.a] nor do they consider it to be different. They do not consider the nonexistence of that cognitive representation to be existent, nor do they consider it to be nonexistent. Noble sons, those who do not conceptualize through any of these conceptual modes do not think, ‘this is the nonconceptual field of phenomena.’
1.20「因此，聖子們，菩薩大士就如同不執著一切智一樣，他們同樣也不執著顯現為一切智的識所緣。他們絕不終止識所緣，也不執著任何現象與識所緣相區別。他們既不認為該識所緣是不存在的，也不認為不存在是與識所緣相區別的東西。他們既不認為該識所緣的不存在與該識所緣相同，也不認為它們相異。他們既不認為該識所緣的不存在是存在的，也不認為它是不存在的。聖子們，那些不通過任何這些分別相進行分別念的人，不會想，『這是法界的無分別界』。」
1.21“This is the way of entering the nonconceptual realm. Noble sons, this is how bodhisattvas, great beings, become established in the nonconceptual realm.
1.21「這是進入無分別界的方式。諸位善男子，菩薩、大士就是以這樣的方式安住在無分別界中。」
“Noble sons, the merit from taking up this discourse on the Dharma, writing it down, and reciting it is much greater than giving away one’s body as many times as there are grains of sand in the river Ganga, much greater than offering jewel-filled world systems as numerous as grains of sand in the river Ganga, and much greater than the heap of merit created by commissioning images of the thus-gone ones to fill world systems as numerous as grains of sand in the river Ganga.”
「善男子，受持此法門、書寫此法門、誦讀此法門所得的功德，遠遠勝過以恆河沙數般多的身體布施，遠遠勝過供養以恆河沙數般多充滿珍寶的世界，遠遠勝過在恆河沙數般多的世界中造立如來形像所積聚的功德。」
1.22Then, on that occasion, the Blessed One spoke these verses:
1.22其時，薄伽梵說出了這些偈頌：
1.23When the Blessed One finished his discourse, the bodhisattva, the great being Avikalpaprabhāsa and the entire retinue together with the world of gods, humans, asuras, and gandharvas rejoiced as they praised the teachings of the Blessed One.
1.23當世尊完成教法後，菩薩、大菩薩無分別光菩薩和整個眷屬，以及諸神、人類、阿修羅和乾闥婆的世界都一起歡喜，讚歎世尊的教法。
1.24This completes The Noble Dhāraṇī “Entering into Nonconceptuality.”
1.24（結尾）