English
English version: Attained. Why is that? Those who have something to attain fall into delusion, while those who have nothing to attain achieve the forbearance of the non-arising of dharmas (the acceptance of the truth of dharma). Therefore, having nothing to attain is called attainment. Without attainment, without attachment, without reliance, without dependence, the mind is like empty space, clear and without trace; this is called the forbearance of the non-arising of dharmas. All dharmas are without arising, and all dharmas are without a master; this is called forbearance. Regarding all dharmas, without reliance, without dependence, without seeking, without hoping, dharmas neither advance nor retreat, neither dual nor singular; this is called forbearance. Dharmas are formless, separate from nature, without destruction or cessation, without consciousness or defilement, without words or speech, empty of thoughts and desires; this is called forbearance. Dharmas are free from desire, tranquil and peaceful, the realm of dharma has no origin, established at the ultimate reality, neither responding nor not responding, neither thinking nor not thinking, neither contemplating nor speaking, neither pondering nor reflecting, without action or power, all appearing weak and feeble, illusory and vague, without permanence or eternity, without purity or impurity, impermanent, suffering, and empty, without self, silent and still, like illusions, dreams, reflections, mirages, plantains, foam, and bubbles in water; to understand and accept dharmas as such is forbearance. What is to be endured is also without anything to endure; all dharmas are neither dharma nor non-dharma, there is no other different dharma, nor any other destination, illuminating all dharmas, understanding them in this way. Observing these dharmas, their nature is originally pure and vague, knowing them to be empty and without substance, this is called forbearance. Firmly believing and rejoicing, crossing the flood of afflictions, without doubt or suspicion, without fear or dread, and without anything to fear, cultivating right conduct, never clinging to the body, not seeing the empty dwelling (the body) as real. Manjushri! The forbearance of the non-arising of dharmas attained by Bodhisattvas has never abandoned all thoughts. Manjushri then said to the Buddha, 'What is called forbearance is without destruction or harm; this is called dharma forbearance.' Susthita Deva asked Manjushri, 'What is the dharma of destruction and harm?' Manjushri replied, 'Deva! Do you want to know whether what the eye destroys and harms is color, what the ear destroys and harms is sound, what the nose destroys and harms is fragrance, what the tongue destroys and harms is taste, what the body destroys and harms is touch, and what the mind thinks about is dharma?' English version: Suppose --------------------------------------------------------------------------------
Chinese
使，天子！若有菩萨，眼见色者，永无想受，不别好丑，不怀思想，无应不应，无增无损，晓了本净，而达空慧，不念晓了，不为众色之所毁伤；耳、鼻、口、身、意亦复如是，而于六情无所毁伤，悉无所著。此菩萨者，立于法忍，于诸生法不有妄想，于无生法亦不无想，于诸漏法亦不怀想，于无漏法亦不无想，不想罪法、不想无罪，不念有为法、不想无为法，不念世法、不念度世法，于此诸法无想念者，是为逮得无所从生法忍。” 说是法时，六万三千人皆发无上正真道意，万二千菩萨逮得无所从生法忍。 于是善住意天子问文殊师利：“所谓学道入道地者，为何谓乎？” 文殊师利告天子曰：“今仁者问入道地乎？” 天子报曰：“愿欲闻知菩萨道地。文殊常说有十道地，无此谊耶？” 文殊又报：“向者问入道地乎？” 天子答曰：“菩萨不入十道地也。” 文殊报曰：“不闻世尊说一切法犹如幻化。为信此不？” 答曰：“信耳。” 文殊报曰：“幻师所化，岂有道地具十住乎？” 天子答曰：“不也，设幻师化有所至到、有所入者，吾亦当住。世尊颁宣一切诸法悉如幻化，故无所入。假使，天子！欲得讲说入道地者，当说无入、无所至到。 现代汉语译本：天子啊！如果有菩萨，眼睛看到色尘时，永远没有感受和想法，不分别好坏，不怀有任何思想，没有应该或不应该，没有增加或减少，明了其本性清净，而通达空性的智慧，不执着于明了，不被各种色尘所损害；耳朵、鼻子、嘴巴、身体、意识也是如此，对于六根没有损害，完全没有执着。这样的菩萨，安住于法忍（对佛法真理的忍可），对于有生之法不产生妄想，对于无生之法也不执着于没有想法，对于有漏之法不怀有执着，对于无漏之法也不执着于没有想法，不想罪恶之法，不想无罪之法，不执着于有为法，不想无为法，不执着于世间法，不执着于出世间法，对于这些法没有想念执着，这就是证得无所从生法忍（对一切法无生无灭的真理的忍可）。 在宣说此法时，六万三千人都发起了无上正等正觉的意愿，一万二千菩萨证得了无所从生法忍。 这时，善住意天子问文殊师利（智慧第一的菩萨）说：‘所谓学习佛道进入道地，是指什么呢？’ 文殊师利告诉天子说：‘现在您问的是进入道地吗？’ 天子回答说：‘我希望了解菩萨的道地。文殊您常说有十道地，难道不是这样吗？’ 文殊又回答说：‘刚才您问的是进入道地吗？’ 天子回答说：‘菩萨不进入十道地。’ 文殊说：‘您没有听世尊（释迦牟尼佛）说过一切法都如幻化吗？您相信这个吗？’ 天子回答说：‘相信。’ 文殊说：‘幻术师所变幻出来的东西，难道有道地，具备十住（菩萨修行的十个阶段）吗？’ 天子回答说：‘没有。如果幻术师所变幻的东西有到达之处、有进入之处，我也会执着于道地。世尊宣说一切诸法都如幻化，所以没有进入之处。天子啊！如果想要讲说进入道地，应当说无入、无所到达。’
English
English version: O son of heaven! If there is a Bodhisattva who, when seeing forms with the eye, forever has no perception or feeling, does not distinguish between good and bad, does not harbor any thoughts, has no should or should not, no increase or decrease, understands their original purity, and attains the wisdom of emptiness, is not attached to understanding, and is not harmed by various forms; the same is true for the ear, nose, mouth, body, and mind, and there is no harm to the six senses, and there is no attachment at all. This Bodhisattva, established in the forbearance of the Dharma (acceptance of the truth of the Buddha's teachings), does not generate false thoughts about the phenomena of birth, nor is he attached to the absence of thoughts about the phenomena of non-birth, does not harbor attachments to the phenomena of outflows, nor is he attached to the absence of thoughts about the phenomena of no outflows, does not think of sinful phenomena, does not think of sinless phenomena, is not attached to conditioned phenomena, does not think of unconditioned phenomena, is not attached to worldly phenomena, is not attached to transcendental phenomena, and has no thoughts or attachments to these phenomena, this is called attaining the forbearance of the Dharma of no origination (acceptance of the truth of no birth and no death of all phenomena). When this Dharma was being preached, sixty-three thousand people all generated the intention for unsurpassed, true, and complete enlightenment, and twelve thousand Bodhisattvas attained the forbearance of the Dharma of no origination. Then, the son of heaven, Good Dwelling Intent, asked Manjushri (the Bodhisattva of wisdom): 'What is meant by the so-called learning the path and entering the stages of the path?' Manjushri told the son of heaven: 'Are you now asking about entering the stages of the path?' The son of heaven replied: 'I wish to understand the stages of the Bodhisattva's path. Manjushri, you often say there are ten stages of the path, is that not so?' Manjushri replied again: 'Just now, were you asking about entering the stages of the path?' The son of heaven replied: 'Bodhisattvas do not enter the ten stages of the path.' Manjushri said: 'Have you not heard the World Honored One (Shakyamuni Buddha) say that all phenomena are like illusions? Do you believe this?' The son of heaven replied: 'I believe it.' Manjushri said: 'Do the things conjured by a magician have stages of the path, possessing the ten abodes (ten stages of Bodhisattva practice)?' The son of heaven replied: 'No. If the things conjured by a magician had a place to reach, a place to enter, I would also be attached to the stages of the path. The World Honored One proclaimed that all phenomena are like illusions, so there is no place to enter. O son of heaven! If you wish to speak about entering the stages of the path, you should speak of no entering, no place to reach.' --------------------------------------------------------------------------------
Chinese
所以者何？一切诸法皆无所入，法不至法，色不入痛，痛不入色，想不入行，行不入想，识不入色，色不入识。取要言之，皆是四种、四大所成，眼不入耳，耳不入眼，鼻、口、身、意亦复如是。身不入意，意不入身。所以者何？是诸法者所趣各异，境界殊别，愚騃无想，无所识别，瑕秽态碍，譬如草木、瓦石、墙壁、影响之数，而无言辞，则一种相，故无所入，无来无去。天子！当知，若有菩萨解法如此，则于诸法无入不入，无想不想，不见入道，不舍道地，于无上正真道而不退转。无所入者，住无失法。所以者何？阴种诸入皆为自然，不失一切众生真正清净，是为菩萨入于道地。譬如幻师化作十重交络棚阁，其时幻师化作化人，遍处其上。于天子意，所志云何？岂为有人处在重阁若入者不？” 答曰：“无也。” 文殊师利报天子曰：“菩萨十地当作是观，亦如幻化。” 善住意天子问文殊师利曰：“假使人来欲得出家为沙门者，当何以化？何除须发？何受具戒？云何教授令自谨慎？” 文殊师利报善住意天子：“设使有人来诣我所为沙门者，夫族姓子若不发心欲得出家，我乃令卿作沙门耳。所以者何？其有建志欲出家者，心无所归；其无所归，亦无有来；其无从来，则无往者；住一切 现代汉语译本：这是什么原因呢？因为一切诸法都没有所谓的‘入’，法不会进入法，色（物质）不会进入痛（感受），痛不会进入色，想（概念）不会进入行（意志），行不会进入想，识（意识）不会进入*（此处原文缺失，指代其他法），*不会进入识。总而言之，它们都是由四种元素、四大（地、水、火、风）所构成。眼睛不会进入耳朵，耳朵不会进入眼睛，鼻子、嘴巴、身体、意识也是如此。身体不会进入意识，意识不会进入身体。这是什么原因呢？因为这些诸法所趋向的各不相同，境界也各不相同，愚昧的人没有思想，无法分辨，如同污秽的障碍，就像草木、瓦石、墙壁、影子一样，没有言语，是一种相同的状态，所以没有所谓的‘入’，没有来也没有去。天子！应当知道，如果有菩萨这样理解诸法，那么对于诸法就没有‘入’与‘不入’的概念，没有‘想’与‘不想’的概念，不会执着于进入道，也不会舍弃道地，对于无上正真之道不会退转。所谓‘无所入’，是指安住于不失法的状态。这是什么原因呢？因为阴（五蕴）、种（十二处）、诸入（十八界）都是自然而有的，不会失去一切众生真正的清净，这就是菩萨进入道地的状态。譬如幻术师变幻出十重交错的楼阁，这时幻术师又变幻出化人，遍布在楼阁之上。天子，你认为如何？难道有人真的在楼阁中出入吗？” 回答说：‘没有。’ 文殊师利菩萨告诉天子说：‘菩萨的十地应当这样观察，也像幻化一样。’ 善住意天子问文殊师利菩萨说：‘如果有人来想要出家成为沙门，应当如何教化？如何剃除须发？如何受具足戒？如何教导他让他自己谨慎？’ 文殊师利菩萨告诉善住意天子说：‘如果有人来到我这里想要成为沙门，如果这个族姓子没有发心想要出家，我才会让他成为沙门。这是什么原因呢？因为那些有坚定志向想要出家的人，他们的心已经没有归属；他们的心没有归属，也就没有来处；没有来处，也就没有去处；安住于一切
English
English version: Why is that? Because all dharmas have no 'entering'; dharma does not enter dharma, form (rupa) does not enter feeling (vedana), feeling does not enter form, perception (samjna) does not enter volition (samskara), volition does not enter perception, consciousness (vijnana) does not enter * (missing in the original text, referring to other dharmas), and * does not enter consciousness. In short, they are all composed of four elements, the four great elements (earth, water, fire, wind). The eye does not enter the ear, the ear does not enter the eye, and so it is with the nose, mouth, body, and mind. The body does not enter the mind, and the mind does not enter the body. Why is that? Because these dharmas have different directions, and their realms are distinct. The foolish have no thought, cannot distinguish, and are like defiled obstacles, like grass, trees, tiles, stones, walls, and shadows, without speech, they are of one same state, so there is no 'entering', no coming and no going. O son of heaven! You should know that if a Bodhisattva understands dharmas in this way, then for all dharmas there is no concept of 'entering' or 'not entering', no concept of 'thinking' or 'not thinking', they will not be attached to entering the path, nor will they abandon the ground of the path, and they will not regress from the unsurpassed, true, and right path. 'No entering' means abiding in the state of not losing the dharma. Why is that? Because the skandhas (five aggregates), the ayatanas (twelve sense bases), and the dhatus (eighteen realms) are all natural, and they do not lose the true purity of all sentient beings. This is the state of a Bodhisattva entering the ground of the path. For example, a magician conjures up a ten-layered, interconnected pavilion, and then the magician conjures up people who are all over the pavilion. O son of heaven, what do you think? Are there really people entering and exiting the pavilion?' The answer was: 'No.' Manjushri Bodhisattva told the son of heaven: 'The ten grounds of a Bodhisattva should be observed in this way, like an illusion.' The son of heaven, Good Dwelling Intent, asked Manjushri Bodhisattva: 'If someone comes wanting to leave home to become a shramana, how should they be taught? How should their hair and beard be shaved? How should they receive the full precepts? How should they be instructed to be self-disciplined?' Manjushri Bodhisattva told the son of heaven, Good Dwelling Intent: 'If someone comes to me wanting to become a shramana, if this person of good family has not made up their mind to leave home, then I will make them a shramana. Why is that? Because those who have a firm intention to leave home, their minds have no place to return; their minds have no place to return, so there is no place from which they come; if there is no place from which they come, then there is no place to go; they abide in all --------------------------------------------------------------------------------