Chinese
当尔之时，诸化菩萨所可劝发，无央数亿百千那术诸天子等，寻往诣佛，稽首足下，绕佛三匝却住一面，以天青莲红黄白华、诸天意华，散如来上，烧众名香，在于虚空鼓天妓乐。时诸天子，集会甚多不可称计，周遍圆满此四方域——东弗于逮、南阎浮提、西拘耶尼、北郁单曰，中不容间，若上投杖而不堕地——此诸天人威神尊重，志在高节，于四方界积众华香高至于膝。时善住意天子名离垢天、怀耻天、此等三天，与九十六亿诸天眷属，皆志大乘，诣文殊师利，住于室外。文殊师利自在其室，悉取诸华供养如来，令大千国虚空之中成华交露，此众华光皆照佛国，靡不周至。 文殊师利志安和雅，从三昧兴，即出其室退住一面，因复弹指——此弹指声，六反震动三千大千世界——即时其地出大高座，无央数宝而杂挍成，不可计衣而布其上。又斯高座光威巍巍，照于荒域百千由旬，蔽诸天子令明暗冥。文殊师利便处其坐。 时善住意天子见文殊坐，稽首足下，退住一面；一切诸天亦复如之。文殊师利心自念言：“吾当与谁于世尊前难问讲议？当令通畅不可思议章句：应器难解之迹、无所有迹、无所著迹、无所弃迹、不可得迹、无所说迹、深妙之迹、真谛之迹、诚信之迹 现代汉语译本：积累功德的根本，从而获得无所从来产生的法忍（一种对佛法的深刻理解和接受）。 当时，被诸位化身菩萨劝导和启发，无数亿百千那由他（极大的数量单位）诸天子等，随即前往佛陀所在之处，顶礼佛足，绕佛三匝后退到一旁站立，用天上的青莲花、红莲花、黄莲花、白莲花以及各种天上的意花，散在如来身上，焚烧各种名贵的香，在虚空中演奏天上的音乐。当时，诸天子数量极多，无法计算，他们遍布整个四方世界——东方弗于逮（东胜身洲）、南方阎浮提（南赡部洲）、西方拘耶尼（西牛货洲）、北方郁单曰（北俱卢洲），中间没有空隙，如果向上投掷木杖也不会掉到地上——这些天人威德神力强大，地位尊贵，志向高远，在四方世界堆积的鲜花和香料高及膝盖。当时，善住意天子（一位天神）名为离垢天（一位天神）、怀耻天（一位天神），这三位天神，与九十六亿诸天眷属，都立志于大乘佛法，前往文殊师利（一位菩萨）所在之处，站在门外。文殊师利在自己的房间里，将所有的鲜花都用来供养如来，使得大千世界虚空中布满交错的花朵，这些花朵的光芒照耀着佛国，无处不到。 文殊师利心境安详平和，从禅定中起身，随即走出房间退到一旁站立，然后弹了一下手指——这弹指的声音，六次震动了三千大千世界——当时，地面上出现一个高大的宝座，用无数的宝物装饰而成，上面铺满了无数的衣物。而且这个高座光芒威严，照耀着荒凉的地区百千由旬（距离单位），遮蔽了诸位天子的光芒，使他们显得黯淡无光。文殊师利随即坐到这个宝座上。 当时，善住意天子看到文殊师利坐下，顶礼佛足，退到一旁站立；所有诸天也都是如此。文殊师利心中想道：‘我应当与谁在世尊面前进行辩论和讨论？应当使那些不可思议的章句通畅明了：应机而解的迹象、无所有的迹象、无所执着的迹象、无所抛弃的迹象、不可得的迹象、无所言说的迹象、深奥微妙的迹象、真理的迹象、诚信的迹象。’
English
English version: Cultivating the roots of virtue, thereby attaining the Dharma-kshanti (a profound understanding and acceptance of the Dharma) that arises from nowhere. At that time, urged and inspired by the various transformation Bodhisattvas, countless billions of nayutas (an extremely large unit of quantity) of devas (gods) and others, immediately went to where the Buddha was, bowed at his feet, circled him three times, and then stood aside. They scattered celestial blue lotuses, red lotuses, yellow lotuses, white lotuses, and various celestial wish-fulfilling flowers upon the Tathagata (Buddha), burned various precious incenses, and played celestial music in the void. At that time, the number of devas was so great that it could not be calculated. They filled the entire four regions—the eastern Purvavideha (East Videha), the southern Jambudvipa (South Jambudvipa), the western Aparagodaniya (West Godaniya), and the northern Uttarakuru (North Kuru)—with no space in between. If one were to throw a stick upwards, it would not fall to the ground. These devas, with their powerful divine abilities, noble status, and lofty aspirations, piled up flowers and incense in the four regions up to their knees. At that time, the deva named Supratisthita (Well-Established Mind), along with the devas named Vimala (Immaculate) and Hri (Shame), these three devas, along with ninety-six billion deva retinues, all aspired to the Mahayana (Great Vehicle) and went to where Manjushri (a Bodhisattva) was, standing outside the room. Manjushri, in his room, used all the flowers to make offerings to the Tathagata, causing the void of the great chiliocosm to be filled with intertwined flowers. The light of these flowers illuminated the Buddha-land, reaching everywhere. Manjushri, with a peaceful and serene mind, arose from samadhi (meditative absorption), then walked out of the room and stood aside. Then, he snapped his fingers—the sound of this snap reverberated six times throughout the three thousand great chiliocosms—at that time, a great high seat appeared on the ground, adorned with countless treasures and covered with countless garments. Moreover, this high seat shone with majestic light, illuminating desolate regions for hundreds of thousands of yojanas (a unit of distance), obscuring the light of the devas, making them appear dim. Manjushri then sat on this high seat. At that time, the deva Supratisthita, seeing Manjushri seated, bowed at his feet and stood aside; all the devas did likewise. Manjushri thought to himself: 'With whom should I debate and discuss before the World-Honored One? I should make clear the inconceivable phrases: the signs of being understood according to capacity, the signs of non-existence, the signs of non-attachment, the signs of non-abandonment, the signs of being unattainable, the signs of being unspeakable, the signs of profound subtlety, the signs of truth, the signs of trustworthiness.' --------------------------------------------------------------------------------
Chinese
、无挂碍迹、无所坏迹、空无之迹、无想之迹、无所愿迹、本无之迹、于一切法无所住迹、颁宣道教无极之迹、本际之迹、尊上之迹、无所入迹、法界之迹、无形像迹、无比类迹、证虚空迹、无所举迹、无所下迹、佛法教迹、逮圣众迹、慧具足迹、在于三界无俦匹迹、游一切法讲无起迹、于诸道法无所致迹、诸释梵迹、修勇猛迹、于一切法无阴盖迹、句无句迹、度诸句迹、越声闻器。” 文殊师利复更兴念：“善住意天子，于过去佛已造立行殖众德本，入深法忍，辩才无碍，今当与此在世尊前难问讲谈。”于时文殊谓善住意天子曰：“于今仁者入深法忍，欲与仁俱谈言说事。” 善住意天子白文殊师利：“我与仁者共谈耳！设无有言，不演谈语，不怀报应，若不咨问佛法圣众，不声闻，不缘觉，不佛道，不终始，不生死，不泥洹，不善，非不善，无罪，无不罪，无漏，无不漏，无现世，无度世，不合，不散，不启，不发，不演文字，不可畅意声。” 文殊师利谓善住意天子：“吾所讲说，当如斯耳！若使仁者都不以闻，亦不好乐，不受，不诵，不念，不知，亦不分别，不取，不舍，亦无所听，不为他宣，不讲说法，不令众生处于生死，若至灭度。所以者何？诸佛世尊以无文字，逮成无上正真之道， 现代汉语译本：无挂碍的踪迹，没有被破坏的踪迹，空无的踪迹，无念的踪迹，无所求的踪迹，本无的踪迹，对于一切法没有执着的踪迹，宣扬道教无极的踪迹，本源的踪迹，至尊的踪迹，无所入的踪迹，法界的踪迹，没有形像的踪迹，没有可比拟的踪迹，证悟空性的踪迹，没有高举的踪迹，没有低下的踪迹，佛法教化的踪迹，达到圣众的踪迹，智慧具足的踪迹，在三界中没有匹敌的踪迹，游历一切法宣讲无生起的踪迹，对于各种道法没有执着的踪迹，诸释梵的踪迹，修习勇猛的踪迹，对于一切法没有阴盖的踪迹，语句和非语句的踪迹，超越各种语句的踪迹，超越声闻乘的境界。 文殊师利菩萨又生起这样的念头：‘善住意天子，在过去佛那里已经建立修行，积累了众多功德根本，进入了甚深的法忍，辩才无碍，现在应当在这位世尊面前与他辩论讲谈。’于是文殊菩萨对善住意天子说：‘现在您已进入甚深的法忍，我想与您一同谈论言说之事。’ 善住意天子对文殊师利菩萨说：‘我与您一同谈论吧！即使没有言语，不演说谈论，不怀有报应，如果不请教佛法圣众，不涉及声闻、缘觉、佛道，不涉及终始、生死、涅槃，不涉及善、非不善，无罪、非无罪，无漏、非无漏，无现世、无度世，不合、不散，不开启、不发起，不演说文字，不可畅达意念之声。’ 文殊师利菩萨对善住意天子说：‘我所讲说的，应当如此！如果使您都不听闻，也不喜好，不接受，不诵读，不忆念，不知道，也不分别，不取，不舍，也没有所听，不为他人宣说，不讲说法，不令众生处于生死，也不至灭度。这是为什么呢？诸佛世尊以无文字，证得无上正真之道，’
English
English version: The trace of no hindrance, the trace of no destruction, the trace of emptiness, the trace of no thought, the trace of no desire, the trace of original non-existence, the trace of no attachment to all dharmas, the trace of proclaiming the Taoist ultimate, the trace of the origin, the trace of the supreme, the trace of no entry, the trace of the Dharma realm, the trace of no form, the trace of no comparison, the trace of realizing emptiness, the trace of no raising up, the trace of no lowering down, the trace of the Buddha's teachings, the trace of reaching the holy assembly, the trace of complete wisdom, the trace of no equal in the three realms, the trace of traveling through all dharmas and speaking of no arising, the trace of no attachment to various paths, the trace of the Shakra and Brahma, the trace of cultivating courage, the trace of no obscuration to all dharmas, the trace of sentences and non-sentences, the trace of transcending all sentences, transcending the realm of the Sravakas. Manjushri Bodhisattva then had this thought: 'The son of heaven, Good Dwelling Mind, has already established practices and planted roots of many virtues in the past Buddhas, entered deep forbearance of the Dharma, and has unimpeded eloquence. Now, he should debate and discuss with him in front of this World Honored One.' Then Manjushri said to the son of heaven, Good Dwelling Mind: 'Now that you have entered deep forbearance of the Dharma, I would like to discuss matters of speech with you.' The son of heaven, Good Dwelling Mind, said to Manjushri: 'I will discuss with you! Even if there is no speech, no discourse, no expectation of reward, if not consulting the holy assembly of the Dharma, not involving Sravakas, Pratyekabuddhas, or the Buddha path, not involving beginning and end, birth and death, or Nirvana, not involving good, non-good, guilt, non-guilt, outflows, non-outflows, this world, the world beyond, not combining, not dispersing, not opening, not initiating, not expounding words, and not expressing the sound of intention.' Manjushri said to the son of heaven, Good Dwelling Mind: 'What I speak of should be like this! If you do not hear, do not like, do not accept, do not recite, do not remember, do not know, do not discriminate, do not take, do not abandon, and do not listen, do not proclaim to others, do not preach the Dharma, do not cause sentient beings to remain in birth and death, nor to reach extinction. Why is this? The World Honored Ones, the Buddhas, attained the unsurpassed, true, and correct path through no words.' --------------------------------------------------------------------------------
Chinese
为最正觉。虽曰有心，则无有心，不显吾我，其名无处。” 天子又问文殊师利：“仁者讲说，当听受之。唯，文殊师利！以时颁宣，令心欢悦。诸天子欲闻尊者演法宣于本际。” 文殊师利复谓善住意：“吾所宣法，不令谛听，不令启受。所以者何？其欲听法，则受吾我、着人寿命，故欲闻法。假使天子从颠倒念，受于虚伪，计吾有我，贪身计有，便有此念。彼说我听，因此猗故，有三着碍。何谓为三？一、怀颠倒著于吾我。二、不顺教计有他人。三、念受法欲有所得。是为三碍。假使天子不计吾我，净于三场，乃谓听法，不想报，不思念，不思察。何谓三场？一、不得人，亦不想报。二、不有法，无所悕望。三、无吾我，无所思慕。若使天子听法如此，是为等听，不为邪闻。” 善住意天子赞文殊曰：“善哉，善哉！快说斯言，所住说者而不退转。” 文殊答曰：“且止，天子！勿得想念菩萨退转。所以者何？若有菩萨成最正觉时，亦不得道。” 天子又问：“心不坚者，何所退转？” 文殊答曰：“淫怒痴转，故曰为转。为报应转、六十二疑邪见所转、无明所转、欲界色界无色界所转、声闻缘觉土地所转、应与不应众想所转、为诸受取妄想见转、诸处进退妄见所转、为诸 现代汉语译本：为了达到最正觉（Anuttara-samyak-sambodhi，无上正等正觉），即使说有心，实际上也是无心，不显现自我，其名称无处可寻。 天子又问文殊师利（Manjushri，文殊菩萨）说：‘仁者所讲说的，我们应当听受。唯愿文殊师利！请您及时宣讲，使我们心生欢喜。诸位天子都想听尊者您演说佛法，宣示其根本真谛。’ 文殊师利又对善住意（Suchintita，善思惟）天子说：‘我所宣讲的佛法，不是为了让你们谛听，也不是为了让你们接受。为什么呢？因为如果想要听法，就会执着于自我、执着于人的寿命，所以才想要听法。假如天子们从颠倒的念头出发，接受虚妄的说法，认为有我，贪恋身体，就会产生这样的念头：’他讲我听‘，因此执着于此，就会有三种障碍。哪三种呢？第一，怀着颠倒的念头执着于自我。第二，不顺从教诲，认为有他人。第三，想着接受佛法，想要有所得。这就是三种障碍。假如天子们不执着于自我，清净于三处，才算是听法，不求回报，不思念，不思察。哪三处呢？第一，不执着于人，也不想求回报。第二，不执着于法，没有所求。第三，没有自我，没有所思慕。如果天子们这样听法，才是正确的听法，而不是邪见。’ 善住意天子赞叹文殊说：‘说得好啊，说得好啊！您说的话真是太好了，所住之处所说之法都不会退转。’ 文殊回答说：‘且慢，天子！不要想菩萨会退转。为什么呢？如果菩萨成就最正觉的时候，也并没有得到什么道。’ 天子又问：‘心不坚定的人，会退转到什么地步呢？’ 文殊回答说：‘被淫欲、嗔怒、愚痴所转，所以说是退转。被报应所转、被六十二种邪见所转、被无明所转、被欲界（Kama-dhatu，众生所居三界之一，包括地狱、饿鬼、畜生、人、阿修罗、欲界天）的**无**所转、被声闻（Sravaka，听闻佛陀教诲而修行的人）、缘觉（Pratyekabuddha，不依师教，独自悟道的人）的境界所转、被应与不应的各种想法所转、被各种受取妄想所转、被各种处所的进退妄见所转、被各种’