English
English version: This is called eliminating inversion; this is called reaching equality; this is called entering the position of Dharma; this is called dwelling in the Bodhimanda; this is called destroying all demons; this is called turning the Wheel of Dharma. O good men! If I were to praise and extol the merit of practicing according to the teachings for one kalpa or less than one kalpa, it would be inexhaustible, and the eloquence of the Tathagata would also be inexhaustible.’ Chapter Fourteen on Equal Practice At that time, there was a Deva (celestial being) in the assembly named Avivartaniya (不退转, Non-regressing), who said to the Buddha: ‘World Honored One! What is meant by following the Dharma in practice, as you have described?’ The Buddha told the Deva: ‘One who follows the Dharma in practice does not adhere to any Dharma. Why? If one does not adhere to any Dharma, then one does not discriminate between what is right and what is wrong. One who practices in this way does not adhere to good, nor does one adhere to non-good; one does not adhere to defiled Dharmas, nor does one adhere to undefiled Dharmas; one does not adhere to worldly Dharmas, nor does one adhere to supramundane Dharmas; one does not adhere to conditioned Dharmas, nor does one adhere to unconditioned Dharmas; one does not adhere to birth and death, nor does one adhere to Nirvana. This is called following the Dharma in practice. If one arises with an attachment to the characteristics of Dharma, then that is not called following the Dharma in practice. If one thinks, ‘I am practicing this Dharma,’ that is mere play and not following the Dharma in practice. If one does not accept any Dharma, then one is following the Dharma in practice. With regard to all Dharmas, there is no recollection, no discrimination, and no practice. This is called following the Dharma in practice.’ At that time, the Deva Avivartaniya said to the Buddha: ‘World Honored One! If one can follow the Dharma in practice in this way, then that person will ultimately not engage in wrong practice. Why? Right practice is called ultimate. One who dwells on the wrong path does not follow the Dharma in practice, while one who dwells on the right path follows the Dharma in practice. World Honored One! One who practices right practice has no wrong Dharmas. Why? Because all Dharmas are equal and without difference.’ At that time, Srimati-brahman (思益梵天,梵天) said to the Deva Avivartaniya: ‘Do you follow the Dharma in practice here?’ The Deva replied: ‘If there were two aspects in the Dharma spoken by the World Honored One, then I should follow the Dharma in practice; but now, because there are no two aspects, that is following the Dharma in practice. The practitioner and the Dharma practiced are both unattainable. O Brahman! I follow the Dharma in practice with the Dharma of non-duality.’ --------------------------------------------------------------------------------
Chinese
法行，离诸分别故如，诸法如行，是名随法行。” 思益言：“汝未曾见此佛土耶？” 天子言：“此佛土亦未曾见我。” 思益言：“此佛土不能思惟、分别见与不见。” 天子言：“我亦不思惟、分别曾于佛土见与不见。” 思益言：“何人未见能见？” 答言：“一切凡夫未见圣法位。若能入者，是为先所未见而见；是法位相非眼所见，非耳、鼻、舌、身、意、识所知；但应随如相——见如、眼如、乃至意如，法位如亦如是。若能如是见者，是名正见。”◎ ◎授不退转天子记品第十五(丹师子吼品第十九) ◎尔时释提桓因白佛言：“世尊！譬如贾客主入于宝洲，其人所见皆是宝物。如是成就不可思议功德者，有所乐说皆是法宝，所乐说者皆是实际。所乐说者，于诸法中无所贪着，不着彼我。所乐说者，皆是真实无有颠倒。所乐说者，过去际空，未来际不可得，现在际不起见。所乐说者，不信解者得信解，信解者得解脱。所乐说者，破增上慢；无增上慢者自说所作已办。所乐说者，魔不得便，所听法者超度魔事。所乐说者，未生善法令生，已生善法令得增长。所乐说者，已生诸烦恼令断，未生诸烦恼令不生。所乐说者，未大庄严者令大庄严，已大庄严者令 现代汉语译本：‘法行，因为远离了一切分别，所以就像诸法如行一样，这叫做随法行。’ 思益菩萨问：‘你未曾见过这个佛土吗？’ 天子回答：‘这个佛土也未曾见过我。’ 思益菩萨说：‘这个佛土不能思惟、分别见与不见。’ 天子回答：‘我也不思惟、分别曾经在佛土见过或没见过。’ 思益菩萨问：‘什么人未见而能见呢？’ 回答说：‘一切凡夫未见圣法位。如果能够进入圣法位，这就是先前未曾见而现在见到了；这个法位相不是眼睛所能见到的，也不是耳朵、鼻子、舌头、身体、意识所能知晓的；但应当随顺如相——见如、眼如、乃至意如，法位如也是如此。如果能够这样见，这叫做正见。’ ◎授不退转天子记品第十五(丹师子吼品第十九) ◎这时，释提桓因（Śakra Devānām Indra，帝释天）对佛说：‘世尊！譬如商人进入宝洲，他所见到的都是宝物。像这样成就不可思议功德的人，他所乐意说的都是法宝，他所乐意说的都是实际。他所乐意说的，对于诸法中没有任何贪着，不执着于彼我。他所乐意说的，都是真实而没有颠倒。他所乐意说的，过去际是空的，未来际不可得，现在际不起见。他所乐意说的，不信解的人能够生起信解，信解的人能够得到解脱。他所乐意说的，能够破除增上慢；没有增上慢的人能够自己说所作已办。他所乐意说的，魔不能得便，听法的人能够超脱魔事。他所乐意说的，未生的善法能够令其生起，已生的善法能够令其增长。他所乐意说的，已生的各种烦恼能够令其断除，未生的各种烦恼能够令其不生。他所乐意说的，未大庄严的人能够令其大庄严，已大庄严的人令’
English
English version: ‘The practice of Dharma is like this because it is apart from all discriminations; therefore, it is like the practice of suchness of all dharmas. This is called following the Dharma.’ Siyi (Contemplation Increase, a Bodhisattva) said, ‘Have you never seen this Buddha land?’ The Deva (celestial being) replied, ‘This Buddha land has also never seen me.’ Siyi said, ‘This Buddha land cannot think or discriminate between seeing and not seeing.’ The Deva replied, ‘I also do not think or discriminate about having seen or not seen in the Buddha land.’ Siyi said, ‘Who has not seen but is able to see?’ He replied, ‘All ordinary beings have not seen the position of the holy Dharma. If one can enter it, this is seeing what was previously unseen; this Dharma aspect is not seen by the eye, nor known by the ear, nose, tongue, body, mind, or consciousness; but one should follow the suchness aspect—seeing suchness, eye suchness, and even mind suchness, and the Dharma position suchness is also like this. If one can see in this way, this is called right view.’ ◎Chapter Fifteen on the Prediction of the Deva Who Does Not Retrogress (Chapter Nineteen on the Lion's Roar of the Alchemist) ◎At that time, Śakra Devānām Indra (释提桓因, Lord of the Devas) said to the Buddha, ‘World Honored One! It is like a merchant entering a treasure island, where everything he sees is treasure. Similarly, one who has accomplished inconceivable merits, whatever he delights in speaking is a Dharma treasure, and whatever he delights in speaking is actuality. Whatever he delights in speaking, he has no attachment to any dharmas, and he is not attached to 'that' or 'self'. Whatever he delights in speaking is true and without inversion. Whatever he delights in speaking, the past limit is empty, the future limit is unattainable, and the present limit does not give rise to views. Whatever he delights in speaking, those who do not believe can gain faith and understanding, and those who have faith and understanding can attain liberation. Whatever he delights in speaking, he can break down arrogance; those without arrogance can speak for themselves that what they have done is completed. Whatever he delights in speaking, Mara (魔, the Evil One) cannot take advantage, and those who listen to the Dharma can transcend the affairs of Mara. Whatever he delights in speaking, unarisen good dharmas can be made to arise, and arisen good dharmas can be made to increase. Whatever he delights in speaking, arisen afflictions can be made to cease, and unarisen afflictions can be prevented from arising. Whatever he delights in speaking, those who are not greatly adorned can be made greatly adorned, and those who are greatly adorned can be made’ --------------------------------------------------------------------------------
Chinese
不退转。所乐说者，不断灭诸法而护佛法。世尊！以是乐说，能降伏一切外道。所以者何？一切野干不能于师子王前自现其身，况闻其吼。世尊！一切外道诸论议师不能堪忍无上师子之吼，亦复如是。”(八幅尔时佛告下，丹为梵行牢强精进品第二十)。 尔时不退转天子谓释提桓因：“憍尸迦！所言师子吼，师子吼者为何谓耶？” 答言：“若行者说法无所贪着，是名师子吼。若行者贪着所见而有所说，是野干鸣，不名师子吼，起诸邪见故。天子！汝当复说所以为师子吼者？” 天子言：“憍尸迦！有所说法，乃至如来尚不贪着，何况余法，是名师子吼。又，憍尸迦！如说修行名师子吼，决定说法名师子吼，说法无畏名师子吼。又，憍尸迦！若行者为不生、不灭、不出故说法，名师子吼。若为无垢、无净、无合、无散故说法，名师子吼。又，憍尸迦！师子吼名决定说一切法无我、无众生；师子吼名决定说诸法空；师子吼名守护法故而有所说；师子吼名作是愿言：‘我当作佛，灭一切众生苦恼。’；师子吼名于清净所须物中少欲知足；师子吼名常能不舍阿兰若住处；师子吼名行施唱导；师子吼名不舍持戒；师子吼名等心怨亲；师子吼名常行精进不舍本愿；师子吼名能除烦恼；师子吼名以智慧善知所 现代汉语译本：‘不退转’（Avivartana，指不退转于菩提道）菩萨所喜爱的说法，是不以断灭诸法为目的，而是为了守护佛法。世尊！凭借这种喜爱的说法，能够降伏一切外道。这是为什么呢？因为一切野干（一种小型犬科动物，比喻弱小的外道）不可能在师子王（Śīlavant，指佛陀）面前显现自身，更何况是听到师子王的吼声。世尊！一切外道诸论议师，也不能够忍受无上师子之吼，也是同样的道理。”（出自《丹为梵行牢强精进品第二十》）。 当时，不退转天子对释提桓因（Śakro devānam indraḥ，帝释天）说：“憍尸迦（Kauśika，释提桓因的别名）！你所说的‘师子吼’，‘师子吼’究竟是指什么呢？” 释提桓因回答说：“如果修行者说法时没有贪着，这叫做‘师子吼’。如果修行者贪着所见而有所说，那是野干的鸣叫，不叫做‘师子吼’，因为它会引起各种邪见。天子！你再说说什么是‘师子吼’？” 天子说：“憍尸迦！如果说法者对于任何法，乃至如来（Tathāgata，佛陀的称号）之法都不贪着，更何况是其他的法，这叫做‘师子吼’。还有，憍尸迦！如实修行而说法，叫做‘师子吼’；以决定的智慧说法，叫做‘师子吼’；说法时无所畏惧，叫做‘师子吼’。还有，憍尸迦！如果修行者为了不生、不灭、不出世的涅槃境界而说法，叫做‘师子吼’。如果为了无垢、无净、无合、无散的境界而说法，叫做‘师子吼’。还有，憍尸迦！‘师子吼’是指决定地说一切法无我、无众生；‘师子吼’是指决定地说诸法皆空；‘师子吼’是指为了守护佛法而有所说；‘师子吼’是指发愿说：‘我应当成佛，灭除一切众生的苦恼’；‘师子吼’是指对于清净修行所需要的物品，能够少欲知足；‘师子吼’是指常常不舍弃在阿兰若（āraṇya，寂静处）居住；‘师子吼’是指行布施并引导他人；‘师子吼’是指不舍弃持戒；‘师子吼’是指以平等心对待怨家和亲人；‘师子吼’是指常常精进行进而不舍弃本来的誓愿；‘师子吼’是指能够去除烦恼；‘师子吼’是指以智慧善巧地了解所应了解的。
English
English version: 'Non-regression' (Avivartana, referring to non-regression from the path to Bodhi). What a Bodhisattva delights in expounding is not to destroy all dharmas but to protect the Buddha-dharma. World Honored One! With this delightful exposition, one can subdue all external paths. Why is that? Because all jackals (a small canid, used as a metaphor for weak external paths) cannot show themselves before the Lion King (Śīlavant, referring to the Buddha), let alone hear its roar. World Honored One! All external path debaters cannot endure the roar of the unsurpassed Lion, and it is the same principle.' (From 'Chapter 20: Dan as Pure Conduct, Firm Strength, and Diligent Progress'). At that time, the Non-regressing Deva said to Śakro devānam indraḥ (Śakra, the lord of the gods): 'Kauśika (another name for Śakra)! What you call the 'Lion's Roar,' what exactly does 'Lion's Roar' mean?' Śakra replied: 'If a practitioner speaks the Dharma without attachment, that is called a 'Lion's Roar.' If a practitioner speaks with attachment to what is seen, that is a jackal's cry, not a 'Lion's Roar,' because it gives rise to various wrong views. Deva! You should explain further what constitutes a 'Lion's Roar.'" The Deva said: 'Kauśika! If a speaker does not cling to any dharma, not even the dharma of the Tathāgata (the title of the Buddha), let alone other dharmas, that is called a 'Lion's Roar.' Also, Kauśika! Practicing and speaking accordingly is called a 'Lion's Roar'; speaking with decisive wisdom is called a 'Lion's Roar'; speaking without fear is called a 'Lion's Roar.' Furthermore, Kauśika! If a practitioner speaks for the sake of non-birth, non-death, and non-arising into the world (Nirvana), that is called a 'Lion's Roar.' If one speaks for the sake of a state of being without defilement, without purity, without combination, and without dispersion, that is called a 'Lion's Roar.' Also, Kauśika! 'Lion's Roar' means decisively stating that all dharmas are without self and without sentient beings; 'Lion's Roar' means decisively stating that all dharmas are empty; 'Lion's Roar' means speaking for the sake of protecting the Dharma; 'Lion's Roar' means making the vow: 'I shall become a Buddha and extinguish the suffering of all sentient beings'; 'Lion's Roar' means being content with few desires regarding the necessities for pure practice; 'Lion's Roar' means constantly not abandoning residence in the āraṇya (a quiet place); 'Lion's Roar' means practicing giving and guiding others; 'Lion's Roar' means not abandoning upholding the precepts; 'Lion's Roar' means treating enemies and relatives with equanimity; 'Lion's Roar' means constantly practicing diligence and not abandoning one's original vows; 'Lion's Roar' means being able to remove afflictions; 'Lion's Roar' means skillfully understanding what should be understood with wisdom. -------------------------------------------------------------------------------- 行。”