第一 根本法門經
Chapter 1: The Fundamental Dharma Gate Sutra
如是我聞。——
This is what I heard.
一時，世尊在郁伽羅村幸福林沙羅王樹下。爾時，世尊呼諸比丘曰：「諸比丘！」彼等比丘應世尊曰：「世尊！」世尊乃言曰：「諸比丘！我為汝等說示一切法之根本法門。諦聽！善思念之！今將說之。」「願樂欲聞！」彼等比丘應諾世尊。世尊曰：
At one time, the World-Honored One was staying in the Ugga village, in the Happy Grove, under the Sāla King tree. Then the World-Honored One addressed the monks: "Monks!" The monks responded to the World-Honored One: "Venerable Sir!" The World-Honored One then said: "Monks, I will teach you the fundamental teaching of all phenomena. Listen carefully and consider it well. I will now explain it." "We are eager to hear," the monks replied to the World-Honored One. The World-Honored One said:
「諸比丘！世間上無聞之凡夫，不承認諸聖者，不熟知聖者之法，不以聖者之法為導，不承認諸真人，不熟知真人之法，不以真人之法為導；而從地以想地，從地以想地而思惟地，思惟於地，即從地思惟『此地是我所有』，隨喜悅地。其為云何？我說：『因彼不熟知〔其〕故也。』彼從水以想水，從水以想水而思惟水，思惟於水，從水而思惟，即思惟『此水是我所有』，隨喜悅水。其為云何？我說：『因彼為不熟知〔其〕故也。』至於火、風、生、者，諸天、生主、梵天、極光天、徧淨天、廣果天、阿毘浮〔勝者〕、空無邊處、識無邊處、無所有處、非想非非想處。所見、所聞、所思、所知、唯一性、種種性、一切，亦如是。關於涅槃，亦從涅槃以想涅槃，從涅槃以想涅槃而思惟涅槃，思惟於涅槃，從涅槃而思惟，即思惟『此涅槃是我所有』，隨喜悅涅槃。其為云何？我說：『因彼不熟知〔其〕故也。』
"Monks, the ordinary person who lacks learning does not acknowledge the Noble Ones, is not well-versed in the teachings of the Noble Ones, and is not guided by the teachings of the Noble Ones. They do not acknowledge the true persons, are not well-versed in the teachings of the true persons, and are not guided by the teachings of the true persons.
Thus, they perceive earth as earth. Perceiving earth as earth, they conceive earth, dwell on earth, and from earth they think, 'This earth is mine,' and delight in earth. Why is this so? I say it is because they do not truly understand it.
They perceive water as water. Perceiving water as water, they conceive water, dwell on water, and from water they think, 'This water is mine,' and delight in water. Why is this so? I say it is because they do not truly understand it.
The same applies to fire, wind, beings, devas, the Creator, Brahma, the Radiant Gods, the Pure Abodes Gods, the Gods of Great Fruit, the Overcomers, the Sphere of Infinite Space, the Sphere of Infinite Consciousness, the Sphere of Nothingness, and the Sphere of Neither Perception Nor Non-Perception.
It is the same with what is seen, heard, sensed, known, what is singular, what is diverse, and everything else.
Even regarding Nirvana, they perceive Nirvana as Nirvana. Perceiving Nirvana as Nirvana, they conceive Nirvana, dwell on Nirvana, and from Nirvana they think, 'This Nirvana is mine,' and delight in Nirvana. Why is this so? I say it is because they do not truly understand it."
諸比丘！復有比丘，有學而心尚未成就，勤求最上瑜伽寂靜。彼從地以知地，從地以知地而令彼不思惟地，令不思惟於地，不從地而思惟，即不思惟『此地是我所有』，隨不令喜悅地，其為云何？我說：『因彼熟知〔其〕故也。』關於水……乃至……火……風……生者……諸天……生主……梵天……光音天……徧淨天……廣果天……阿毘浮（勝者）……空無邊處……識無邊處……無所有處……非想非非想處……所見者……所聞者……所思者……所知者……唯一性……種種性……一切，亦如是。關於涅槃，亦從涅槃以知涅槃，從涅槃以知涅槃而不思惟涅槃，不思惟於涅槃，不從涅槃而思惟，即不思惟『此涅槃是我所有』，隨而令彼不喜悅涅槃，其為云何？我說：『因彼熟知〔其〕故也。』
Monks! There is also a monk who is still a learner, whose mind is not yet fully accomplished, yet he diligently seeks the highest tranquility of meditative absorption. He knows earth through earth; knowing earth through earth, he does not think about earth, does not think in terms of earth, does not think from earth, and does not think, "This earth is mine." He does not delight in earth. Why is this? I say: Because he knows it thoroughly.
The same applies to water... fire... wind... living beings... gods... the Lord of Creation... Brahma... the Radiant Gods... the Pure Gods... the Gods of Great Fruit... the Victorious Gods... the Sphere of Infinite Space... the Sphere of Infinite Consciousness... the Sphere of Nothingness... the Sphere of Neither Perception nor Non-Perception... what is seen... what is heard... what is thought... what is known... unity... diversity... all things.
Regarding Nirvana as well: He knows Nirvana through Nirvana; knowing Nirvana through Nirvana, he does not think about Nirvana, does not think in terms of Nirvana, does not think from Nirvana, and does not think, "This Nirvana is mine." He does not delight in Nirvana. Why is this? I say: Because he knows it thoroughly.
諸比丘！復有比丘，是阿羅漢而諸漏已盡，修行圓滿，所作已作，已捨棄重擔，到達彼岸，斷存在之結，正智而得解脫。彼亦從以地知地，從地知地而不思惟地，不思惟於地，不從地而思惟，即不思惟『此地是我所有』，隨不喜悅地。其為云何？我說：『因彼熟知〔其〕故也』；關於水……乃至火……乃至涅槃，亦如是。從涅槃以知涅槃，從涅槃以知涅槃而不思惟涅槃，不思惟於涅槃，不從涅槃而思惟，即不思惟『涅槃是我所有』，隨不喜悅涅槃。其為云何？我說：『因彼熟知〔其〕故也。』
Monks! There is a monk who is an Arhat, one whose defilements are exhausted, who has completed the practice, done what needed to be done, laid down the burden, reached the goal, cut the bonds of existence, and is liberated by right knowledge. He knows earth as earth. Knowing earth as earth, he does not conceive earth, does not conceive in earth, does not conceive from earth, does not conceive 'earth is mine,' and does not delight in earth. Why is that? Because he has fully understood it, I say.
The same applies to water… fire… and even Nirvana. He knows Nirvana as Nirvana. Knowing Nirvana as Nirvana, he does not conceive Nirvana, does not conceive in Nirvana, does not conceive from Nirvana, does not conceive 'Nirvana is mine,' and does not delight in Nirvana. Why is that? Because he has fully understood it, I say.
諸比丘！復有比丘，是阿羅漢而諸漏已盡，修行圓滿，所作已作，已捨棄重擔，到達彼岸，斷存在之結，正智而解脫。彼亦從地以知地，從地以知地而不思惟地，不思惟於地，不從地而思惟，即不思惟『地是我所有』，隨不喜悅地。其為云何？乃已滅盡貪欲、脫離貪欲故也。關於水……乃至……火……乃至涅槃，亦如是。從涅槃以知涅槃，從涅槃以知涅槃而不思惟涅槃，不思惟於涅槃，不從涅槃而思惟，即不思惟『涅槃是我所有』，隨不喜悅涅槃。其為云何？乃滅盡貪欲、脫離貪欲故也。
Monks! Again, there is a monk who is an Arahant, with all defilements exhausted, with the holy life fulfilled, the task done, the burden laid down, having reached the ultimate goal, with the fetters of existence destroyed, and liberated by right knowledge. He knows earth as earth; knowing earth as earth, he does not conceive earth, does not conceive in earth, does not conceive from earth, does not conceive 'earth is mine.' He does not delight in earth. Why is that? Because craving has been destroyed and removed.
Regarding water... fire... and even Nirvana, it is the same. He knows Nirvana as Nirvana; knowing Nirvana as Nirvana, he does not conceive Nirvana, does not conceive in Nirvana, does not conceive from Nirvana, does not conceive 'Nirvana is mine.' He does not delight in Nirvana. Why is that? Because craving has been destroyed and removed.
諸比丘！復有比丘，是阿羅漢而諸漏已盡，修行圓滿，所作已作，已捨棄重擔，到達彼岸，斷存在之結，正智而解脫。彼亦從地以知地，從地以知地而不思惟地，不思惟於地，不從地而思惟，即不思惟『此地是我所有』隨不喜悅地。其為云何？乃滅盡瞋恚、脫離瞋恚故也。關於水……乃至……火……乃至……涅槃，亦如是。從涅槃以知涅槃，從涅槃以知涅槃而不思惟涅槃，不思惟於涅槃，不從涅槃而思惟，即不思惟『此涅槃是我所有』，隨不喜悅涅槃。其為云何？乃滅盡瞋恚、脫離瞋恚故也。
Monks, there is a monk who is an Arahant—one whose defilements are destroyed, whose practice is complete, whose task is accomplished, who has laid down the burden, who has reached the ultimate goal, who has severed the bonds of existence, and who is liberated through right understanding. He knows the earth as the earth. Having known the earth as the earth, he does not conceive of the earth, does not conceive in the earth, does not conceive from the earth, and does not conceive, "The earth is mine." He does not delight in the earth. Why is that? Because his aversion has been fully exhausted, and he is free from aversion. Likewise with water... and so on... fire... and so on... and Nirvana. He knows Nirvana as Nirvana. Having known Nirvana as Nirvana, he does not conceive of Nirvana, does not conceive in Nirvana, does not conceive from Nirvana, and does not conceive, "Nirvana is mine." He does not delight in Nirvana. Why is that? Because his aversion has been fully exhausted, and he is free from aversion.
諸比丘！復有比丘，是阿羅漢而諸漏已盡，修行圓滿，所作已作，已捨棄重擔，到達彼岸，斷存在之結，正智而解脫。彼亦從地以知地，從地以知地而不思惟地，不思惟於地，不從地而思惟，即不思惟『此地是我所有』，隨不喜悅地。其為云何？乃滅盡愚癡、脫離愚癡故也。關於水……乃至……火……乃至……涅槃，亦如是。從涅槃以知涅槃，從涅槃以知涅槃而不思惟涅槃，不思惟於涅槃，不從涅槃而思惟，即不思惟『此涅槃是我所有』，隨不喜悅涅槃。其為云何？乃滅盡愚癡，脫離愚癡故也。
Monks, there is also a monk who is an Arahant—one whose defilements are exhausted, whose spiritual practice is complete, who has done what needed to be done, who has laid down the burden, who has reached the ultimate goal, who has severed the fetters of existence, and who is liberated through right understanding. He knows the earth as the earth, and having known the earth as the earth, he does not conceive of the earth, does not conceive in the earth, does not conceive from the earth, and does not conceive, "The earth is mine." He takes no delight in the earth. Why is that? Because his ignorance has been fully destroyed and he is free from ignorance. Likewise with water… and so on… fire… and so on… and Nirvana. He knows Nirvana as Nirvana, and having known Nirvana as Nirvana, he does not conceive of Nirvana, does not conceive in Nirvana, does not conceive from Nirvana, and does not conceive, "Nirvana is mine." He takes no delight in Nirvana. Why is that? Because his ignorance has been fully destroyed and he is free from ignorance.
諸比丘！又，如來、應供、等正覺者，從地以知地，從地以知地而不思惟地，不思惟於地，不從地而思惟，即不思惟『此地是我所有』，隨不喜悅地。其為云何？我說：『因如來為熟知〔其〕故也。』關於水……乃至……火……乃至……涅槃，亦如是。從涅槃以知涅槃，從涅槃以知涅槃而不思惟涅槃，不思惟於涅槃，不從涅槃而思惟，即不思惟『此涅槃是我所有』，隨不喜悅涅槃。其為云何？我說：『因如來熟知〔其〕故也。』
Monks, the Tathāgata, the Fully Enlightened One, understands the earth directly as it is. Understanding the earth directly, he does not conceive of the earth, does not conceive within the earth, does not conceive from the earth, nor does he think, "The earth is mine." He takes no delight in the earth. Why is this? Because the Tathāgata, I declare, has fully understood it.
Likewise with water, fire, and Nirvana—the same applies. He understands Nirvana directly as it is. Understanding Nirvana directly, he does not conceive of Nirvana, does not conceive within Nirvana, does not conceive from Nirvana, nor does he think, "Nirvana is mine." He takes no delight in Nirvana. Why is this? Because the Tathāgata, I declare, has fully understood it.
諸比丘！又，如來、應供、等正覺者，從地以知地，從地以知地而不思惟地，不思惟於地，不從地而思惟，即不思惟『此地是我所有』，隨不喜悅地。其為云何？因〔如來〕如是知『喜乃苦之根本』，知『從存在而有生、而有眾生之老死也。』是故，諸比丘！於此我說『如來斷盡一切渴愛，由離染、由滅、由捨、由棄，而證覺無上正等正覺也。』關於水……乃至……火……乃至……涅槃，亦如是。從涅槃以知涅槃，從涅槃以知涅槃而不思惟涅槃，不思惟於涅槃，不從涅槃而思惟，即不思惟『此涅槃是我所有』，隨不喜悅涅槃。其為云何？因〔如來〕如是知『喜乃苦之根本』，知『從存在而有生，而有眾生之老死。』是故，於此我說：『因如來斷盡一切渴愛，由離染、由滅、由捨、由棄，而證覺無上正等正覺也。』」
Monks, the Tathāgata, the fully awakened one, understands the earth as it truly is. Understanding the earth, he does not conceive of the earth, does not conceive in the earth, does not conceive from the earth, does not conceive "the earth is mine," and does not delight in the earth. Why is that? Because the Tathāgata understands that delight is the root of suffering, and that from existence arises birth, and for beings, aging and death. Therefore, monks, I say that the Tathāgata, having destroyed all craving, through dispassion, through cessation, through relinquishment, through letting go, has realized supreme perfect enlightenment.
Regarding water... fire... and Nibbāna, it is the same. The Tathāgata understands Nibbāna as it truly is. Understanding Nibbāna, he does not conceive of Nibbāna, does not conceive in Nibbāna, does not conceive from Nibbāna, does not conceive "Nibbāna is mine," and does not delight in Nibbāna. Why is that? Because the Tathāgata understands that delight is the root of suffering, and that from existence arises birth, and for beings, aging and death. Therefore, I say that the Tathāgata, having destroyed all craving, through dispassion, through cessation, through relinquishment, through letting go, has realized supreme perfect enlightenment.
世尊如是說已，彼等比丘不歡喜世尊所說。
The Blessed One spoke thus, but those monks were not pleased with what the Blessed One had said.