English
English version: For the sake of attaining Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), though it is said to have a mind, it is actually without a mind, not manifesting self, and its name is nowhere to be found. The Deva (celestial being) then asked Manjushri (Bodhisattva of Wisdom): ‘What the Venerable One speaks, we should listen to and receive. O Manjushri! Please proclaim it in due time, so that our hearts may rejoice. All the Devas wish to hear the Venerable One expound the Dharma, revealing its fundamental truth.’ Manjushri then said to the Deva Suchintita (Good Intention): ‘The Dharma I proclaim is not for you to listen to attentively, nor for you to receive. Why is that? Because if one desires to hear the Dharma, one will cling to self, cling to the lifespan of a person, and thus desire to hear the Dharma. If the Devas were to proceed from deluded thoughts, accepting false teachings, thinking there is a self, and being greedy for the body, they would have such thoughts as: ‘He speaks, and I listen.’ Therefore, clinging to this, there would be three obstacles. What are the three? First, harboring deluded thoughts and clinging to self. Second, not following the teachings and thinking there are others. Third, thinking of receiving the Dharma and wanting to gain something. These are the three obstacles. If the Devas do not cling to self, and are pure in three aspects, then they can be said to be listening to the Dharma, not seeking reward, not thinking, and not contemplating. What are the three aspects? First, not clinging to a person, nor seeking reward. Second, not clinging to the Dharma, having no desires. Third, having no self, having no longing. If the Devas listen to the Dharma in this way, it is correct listening, not a wrong view.’ The Deva Suchintita praised Manjushri, saying: ‘Excellent, excellent! Your words are truly wonderful, and the Dharma you speak from where you reside will not regress.’ Manjushri replied: ‘Hold on, Deva! Do not think that a Bodhisattva will regress. Why is that? When a Bodhisattva attains Supreme Perfect Enlightenment, they have not actually attained any path.’ The Deva then asked: ‘Where does a person whose mind is not firm regress to?’ Manjushri replied: ‘They regress due to lust, anger, and ignorance, therefore it is called regression. They regress due to retribution, regress due to the sixty-two wrong views, regress due to ignorance, regress due to the **absence** of the desire realm (Kama-dhatu, one of the three realms where beings reside, including hell, hungry ghosts, animals, humans, asuras, and desire realm heavens), regress due to the realms of Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), regress due to various thoughts of what is appropriate and inappropriate, regress due to various perceptions of grasping and delusion, regress due to various views of advancement and retreat in various places, regress due to various’ -------------------------------------------------------------------------------- 计常断灭见转、为进不进合散所转、我人寿命之所见转、可意悦乐求慕见转、有常清净安隐我身颠倒见转、为是诸念挂碍所转、贪身众习众观所转、六十二见诸盖迷冥贪欲瞋恚睡寤调戏狐疑所转、阴种诸入四大所转、想转。想‘佛法众、我当成佛’，故曰退转。‘吾当说法度脱众生逮得圣慧’，由是想转。假使奉修，而想十力十八不共诸佛之法，亦想根力及七觉意，亦著相好，亦复妄想严净佛土成声闻众，是为退转。一切诸应与不应，想与不想，设使，天子！其行菩萨于此诸退而不退转。” 问曰：“何所不转？” 答曰：“通达佛慧则不退转，空无想愿则不退转，于本无行则不退转，亦于法界了其本际则不退转。所以者何？用平等行，故不退转。” 善住意天子复问：“文殊师利！如仁所说，设于诸法应与不应，想及无想，著于佛道，与魔俱同。所以者何？” “计有法故。” 又问：“菩萨为有退转、为无退乎？” 文殊答曰：“不以有转，不为无转。” 又问：“何所退转？” 答曰：“皆由一切受虚伪故，其受虚伪，因是故受；若于诸受不受、不舍、不以患厌，则能退信一切诸法。颁宣经道不有、不无，说亦不住。所以者何？假使退念此有、此无则堕缺漏 { "translations": [ "现代汉语译本", "执着于常、断灭的见解而转变，因执着于前进或不前进、聚合或离散而转变，因执着于我、人、寿命的见解而转变，因执着于可意、喜悦、追求、爱慕的见解而转变，因执着于常、清净、安稳的自我而颠倒见解转变，因这些念头的挂碍而转变，因贪恋身体、习气、各种观念而转变，因六十二种邪见、各种覆盖、迷惑、贪欲、嗔恚、睡眠、清醒、调戏、狐疑而转变，因阴、种、诸入、四大而转变，因想而转变。如果想‘佛法僧（Buddha, Dharma, Sangha），我应当成佛’，所以说是退转。‘我应当说法度脱众生，获得圣慧’，也是因为这种想法而转变。即使奉行修行，却想着十力（Dasabala）、十八不共法（Avenika-Buddhadharma）等诸佛的功德，也想着根、力、七觉支（Saptabodhyanga），也执着于相好，也妄想庄严清净佛土，成就声闻众，这都是退转。一切应该和不应该，想和不想，天子！如果菩萨在这些退转中不退转。”， "", "问：‘什么是不退转？’", "", "答：‘通达佛的智慧就不退转，通达空、无相、无愿就不退转，对于本来没有的修行就不退转，对于法界的本际了知就不退转。为什么呢？因为用平等心修行，所以不退转。’", "", "善住意天子又问：‘文殊师利（Manjusri）！如您所说，如果对于诸法应该和不应该，想和无想，执着于佛道，就和魔一样了。为什么呢？’", "", "‘因为执着于有法。’", "", "又问：‘菩萨是有退转还是没有退转呢？’", "", "文殊回答说：‘不以有转，不以无转。’", "", "又问：‘什么是退转？’", "", "答：‘都是因为一切感受都是虚假的，因为虚假所以才会有感受；如果对于诸感受不接受、不舍弃、不厌恶，就能退却对一切法的执着。宣讲经道，不执着于有，也不执着于无，说也不执着。为什么呢？如果退念执着于有或无，就会堕入缺失。’" ], "english_translations": [ "English version", "Turning due to views of permanence and annihilation, turning due to attachment to advancing or not advancing, joining or separating, turning due to views of self, person, and lifespan, turning due to views of the desirable, pleasant, seeking, and longing, turning due to the inverted view of a permanent, pure, and secure self, turning due to the hindrance of these thoughts, turning due to greed for the body, habits, and various views, turning due to the sixty-two wrong views, various coverings, delusions, greed, hatred, sleep, wakefulness, playfulness, and doubt, turning due to the skandhas (khandha), seeds, entrances, and the four great elements, turning due to thought. If one thinks, ‘The Buddha, Dharma, and Sangha (Buddha, Dharma, Sangha), I should become a Buddha,’ therefore it is called regression. ‘I should preach the Dharma to liberate sentient beings and attain holy wisdom,’ this is also a turning due to thought. Even if one practices diligently, yet thinks of the ten powers (Dasabala), the eighteen unique qualities of a Buddha (Avenika-Buddhadharma), and also thinks of the roots, powers, and the seven factors of enlightenment (Saptabodhyanga), and also clings to the marks and characteristics, and also falsely imagines adorning and purifying the Buddha-land and achieving the assembly of Sravakas, this is regression. Everything that should and should not be, thought and non-thought, O son of the gods! If a Bodhisattva does not regress in these regressions.”", "", "Asked: ‘What is non-regression?’", "", "Answered: ‘Attaining the wisdom of the Buddha is non-regression, understanding emptiness, signlessness, and wishlessness is non-regression, for that which is originally without practice is non-regression, and understanding the ultimate reality of the Dharma realm is non-regression. Why? Because one practices with equanimity, therefore there is no regression.’", "", "The son of the gods, Su-sthita-mati, further asked: ‘Manjusri! As you have said, if one is attached to the path of the Buddha regarding all dharmas that should and should not be, thought and non-thought, then one is the same as a demon. Why is that?’", "", "‘Because of attachment to the existence of dharmas.’", "", "Asked again: ‘Does a Bodhisattva regress or not regress?’", "", "Manjusri answered: ‘Not by existence, not by non-existence.’", "", "Asked again: ‘What is regression?’", "", "Answered: ‘It is all because all feelings are false, and because of falseness, there are feelings; if one does not accept, abandon, or dislike these feelings, then one can retreat from attachment to all dharmas. Proclaiming the sutras, one does not cling to existence, nor to non-existence, and does not cling to speaking. Why? If one retreats to the thought of clinging to existence or non-existence, one will fall into deficiency.’" ] } --------------------------------------------------------------------------------
Chinese
。若言有者，则为计常，若言无者，则堕断灭。如来、至真、等正觉若说经法，不宣断灭，不演有常，不想诸法。” 说是法时，一万天子逮得无所从生法忍。◎ ◎时善住意天子白文殊曰：“当共俱往诣如来所，奉见稽首，咨受所问。所以者何？如来至真，断诸疑结。” 文殊师利答天子曰：“且待须臾，勿有妄想，于今如是，当见如来。” 又问：“当于何待？” 答曰：“今住在前。” 又问：“何所住前？” 答曰：“虚空也。” 善住意问文殊：“如来所在？” 答曰：“今故在前。” 又问文殊：“吾今不见于如来也。” 文殊答曰：“见诸如来，当作此观。若有问者：‘谁在前立？’则当报答虚空界也。立在前耳，察于如来如虚空界。所以者何？一切诸法等如虚空，如来晓了此诸正慧，故为人说。如来如虚空，虚空、如来则无二矣。是故天子欲见如来，当了本际，莫怀妄想。” 善住意天子复谓文殊：“吾续欲往诣如来所。” 答曰：“天子！往续在此住，勿得进发。” 善住意天子于时则与无数诸天往到佛所。 文殊师利寻时化作三十二部交络重阁——方圆自副，四角有柱，姝好殊特，轩窗备悉，威 现代汉语译本：如果说‘有’，那就是执着于常；如果说‘无’，那就是堕入断灭。如来（Tathagata，佛的称号）、至真（Satya，真理的体现）、等正觉（Samyak-sambuddha，完全觉悟者）所说的经法，不宣扬断灭，不阐述有常，不执着于诸法。 在宣说此法时，一万天子获得了无所从生法忍（anutpattika-dharma-ksanti，对法不生不灭的领悟）。 这时，善住意天子（Supratisthita，一位天神的名字）对文殊（Manjusri，智慧的菩萨）说：‘我们应当一起去如来那里，顶礼问候，请教疑问。为什么呢？因为如来至真，能断除一切疑惑。’ 文殊师利回答天子说：‘请稍等片刻，不要妄想，现在这样，就能见到如来。’ 天子又问：‘应当在哪里等待？’ 文殊回答说：‘现在就住在这里。’ 天子又问：‘住在哪里？’ 文殊回答说：‘在虚空中。’ 善住意问文殊：‘如来在哪里？’ 文殊回答说：‘现在就在前面。’ 天子又问文殊：‘我现在没有看见如来。’ 文殊回答说：‘要见诸如来，应当这样观察。如果有人问：‘谁在前面站立？’就应当回答说：‘是虚空界。’（如来）就站在前面，观察如来如同虚空界。为什么呢？因为一切诸法都如同虚空，如来明了这些正慧，所以才为人宣说。如来如同虚空，虚空和如来没有分别。因此，天子想要见如来，应当明了本际（bhutakoti，实相的终极），不要怀有妄想。’ 善住意天子又对文殊说：‘我仍然想去如来那里。’ 文殊回答说：‘天子！继续住在这里，不要出发。’ 这时，善住意天子就和无数诸天一起前往佛陀所在之处。 文殊师利随即化作三十二部交错重叠的楼阁——方圆相称，四角有柱，美好殊胜，窗户齐全，威严壮丽。
English
English version: If one says 'it exists,' that is clinging to permanence; if one says 'it does not exist,' that is falling into annihilation. The Tathagata (Buddha's title), the Satya (embodiment of truth), the Samyak-sambuddha (fully enlightened one), when speaking the Dharma, does not proclaim annihilation, does not expound permanence, and does not cling to phenomena. When this Dharma was being spoken, ten thousand devas (celestial beings) attained the anutpattika-dharma-ksanti (acceptance of the non-arising of dharmas). Then, the deva Supratisthita (a celestial being's name) said to Manjusri (Bodhisattva of wisdom): 'We should go together to the Tathagata, pay our respects, and ask our questions. Why? Because the Tathagata is the Satya, and can cut off all doubts.' Manjusri replied to the deva: 'Please wait a moment, do not have deluded thoughts, and in this very moment, you will see the Tathagata.' The deva asked again: 'Where should we wait?' Manjusri replied: 'Stay right here.' The deva asked again: 'Where is here?' Manjusri replied: 'In the space.' Supratisthita asked Manjusri: 'Where is the Tathagata?' Manjusri replied: 'He is right in front of you.' The deva asked Manjusri again: 'I do not see the Tathagata now.' Manjusri replied: 'To see the Tathagatas, one should observe in this way. If someone asks: 'Who is standing in front?' one should answer: 'It is the realm of space.' (The Tathagata) is standing in front, observe the Tathagata as the realm of space. Why? Because all dharmas are like space, and the Tathagata understands this correct wisdom, and therefore speaks it to others. The Tathagata is like space, and space and the Tathagata are not different. Therefore, deva, if you wish to see the Tathagata, you should understand the bhutakoti (the ultimate reality), and not have deluded thoughts.' The deva Supratisthita said to Manjusri again: 'I still wish to go to the Tathagata.' Manjusri replied: 'Deva! Continue to stay here, do not depart.' At that time, the deva Supratisthita, along with countless devas, went to where the Buddha was. Manjusri then transformed into thirty-two interconnected and overlapping pavilions—square and round, with pillars at the four corners, beautiful and extraordinary, with complete windows, majestic and magnificent. --------------------------------------------------------------------------------