English
English version: Without being scattered or destroyed. ‘Good man! The Dharma of non-retrogression, whether it be the yana (vehicle, referring to teachings), or the realm of the yana, whether it be the Buddha (the Awakened One), or the Dharma (truth, law), or the Sangha (community), all are the wheel of non-retrogression. Why is this so? Because the wheel of non-retrogression is the Dharmadhatu (the nature of all things), because it arises without departing from the Dharmadhatu. This wheel has no aspect of turning; this is called the turning of the Dharma wheel (Dharmachakra, the propagation of the Buddha's teachings), without difference, without duality, it is the self-nature of the Dharmadhatu. Good man! Therefore, those who cultivate the practices of Bodhisattvas should understand in this way, and they will attain liberation and enter the wheel of non-retrogression. Bodhisattvas Mahasattvas (Great Beings) who understand and are liberated in this way will attain the fruit of the Tathagata (the title of the Buddha), universally benefiting and bringing joy to all sentient beings. In the gate of liberation, there are no two different Dharmas to be obtained; the aspect of the Tathagata's liberation and the aspect of the liberation of all Dharmas are without difference. All Dharmas have no aspect of liberation and no dualistic aspects. Why is this so? Because the body is not liberation, nor is the mind liberation; the self-nature of these two Dharmas is the aspect of liberation; all Dharmas are also like this. When Bodhisattvas understand in this way, this is the wheel of non-retrogression. ‘Good man, you should know: the wheel of non-retrogression does not actually turn. Why is this so? Because rupa (form, material phenomena) and the self-nature of rupa originally do not turn; likewise, vedana (feeling), samjna (perception), samskara (volition), vijnana (consciousness), the self-nature of consciousness also does not turn. The self-nature of all Dharmas does not turn; this is the wheel of non-retrogression. This wheel is originally without cessation or destruction, neither with form nor without form, neither with attainment nor without attainment, neither speakable nor unspeakable, without name, without attachment. ‘Furthermore, the aspects of the three gates of liberation—sunyata (emptiness), animitta (signlessness), and apranihita (wishlessness)—are unattainable and undifferentiable Dharmas. From where can they be obtained? All their aspects are like space, without any dependence. The self-nature of all Dharmas abides without reliance; this is called the Vajra-sentence wheel of non-retrogression. ‘Good man! The emptiness of all Dharmas is indestructible. This Vajra-sentence is apart from all views; one should abide in the gate of emptiness liberation in this way. This Vajra-sentence is apart from all discriminations; one should abide in the gate of signlessness liberation in this way. This Vajra-sentence is apart from all doubts; one should abide in the gate of wishlessness liberation in this way. This Vajra-sentence is apart from all attachments; one should abide in the Dharmadhatu (the nature of all things).’ --------------------------------------------------------------------------------
Chinese
。金刚句者，离种种法，无我、无作，无贪、无著，自性安住清净涅盘，是名金刚句。” 尔时，妙吉祥菩萨即于是夜初、中、后分为诸菩萨说种种法已，是诸菩萨皆得此光明华三摩地法门。彼诸菩萨各各举身，于毛孔中出百千光明，一一光中出百千诸佛，彼一一佛于十方世界广为众生施作佛事。 尔时，摩伽陀国王严备种种饮食已，于其晨朝来诣妙吉祥菩萨所，白菩萨言：“今正是时，往受我供。” 菩萨受请，王即还宫。 是时尊者大迦叶乃于食时着衣持钵，与五百苾刍欲入王舍大城次第乞食，于其中路心生思念：“我今不入此城，当往妙吉祥菩萨所听受正法。”作是念已，即与苾刍众同诣妙吉祥菩萨所。到已欢喜，礼敬问讯，退住一面。 尔时，妙吉祥菩萨告尊者大迦叶言：“迦叶！何故食时持钵住此？” 迦叶白言：“我欲入王舍大城乞食，故先来此。” 妙吉祥菩萨言：“我当施汝及同来苾刍饮食。” 迦叶答言：“不也。菩萨！我今来此为听法故，非求饮食。” 妙吉祥言：“尊者当知：诸求道者有二种摄养：一者、饮食，二者、妙法。” 迦叶白言：“如是。大士！世间有情若离段食，非所和合，不能资养色身，何能听受妙法？” 现代汉语译本：‘金刚句’指的是，远离种种法，没有我执、没有造作，没有贪婪、没有执着，自性安住在清净涅槃（Nirvana，寂灭）的状态，这就是所谓的‘金刚句’。 当时，妙吉祥菩萨（Manjushri Bodhisattva，文殊菩萨）就在那天晚上，初夜、中夜、后夜分别为众菩萨宣说了种种佛法之后，这些菩萨都得到了光明华三摩地（Samadhi，禅定）的法门。那些菩萨各自举身，从毛孔中放出成百上千的光明，每一道光明中又出现成百上千的佛，那些佛在十方世界广为众生施行佛事。 当时，摩伽陀（Magadha）国王准备好种种饮食之后，在第二天早晨来到妙吉祥菩萨的住所，对菩萨说：‘现在正是时候，请您前去接受我的供养。’ 菩萨接受了邀请，国王就返回了王宫。 这时，尊者大迦叶（Mahakasyapa，摩诃迦叶）在吃饭的时候穿好衣服，拿着钵，与五百位比丘（Bhikkhu，出家男子）想要进入王舍大城（Rajagrha）依次乞食，在路中心里想：‘我现在不进入此城，应当前往妙吉祥菩萨那里听受正法。’这样想着，就与比丘众一同前往妙吉祥菩萨的住所。到达后，他们欢喜地礼敬问讯，然后退到一边站立。 当时，妙吉祥菩萨告诉尊者大迦叶说：‘迦叶！为什么在吃饭的时候拿着钵来到这里？’ 迦叶回答说：‘我想要进入王舍大城乞食，所以先来到这里。’ 妙吉祥菩萨说：‘我应当施舍你和一同前来的比丘饮食。’ 迦叶回答说：‘不必了。菩萨！我今天来这里是为了听闻佛法，不是为了寻求饮食。’ 妙吉祥菩萨说：‘尊者应当知道：寻求真理的人有两种摄养：一是饮食，二是妙法。’ 迦叶回答说：‘是的。大士！世间的有情如果离开段食（食物），就不能和合，不能资养色身，又怎么能听受妙法呢？’
English
English version: 'The Vajra Sentence' refers to being apart from all kinds of dharmas, without ego, without action, without greed, without attachment, with one's own nature abiding in the pure Nirvana (Nirvana, extinction). This is what is called the 'Vajra Sentence.' At that time, Manjushri Bodhisattva (Manjushri Bodhisattva, the Bodhisattva of Wisdom) expounded various dharmas to the Bodhisattvas in the early, middle, and late parts of the night. After that, these Bodhisattvas all obtained the Dharma gate of the Light Flower Samadhi (Samadhi, meditation). Each of those Bodhisattvas raised their bodies, emitting hundreds of thousands of lights from their pores. In each light appeared hundreds of thousands of Buddhas, and each of those Buddhas widely performed Buddha deeds for sentient beings in the ten directions. At that time, the King of Magadha (Magadha) prepared various kinds of food and drink, and in the next morning, he came to the residence of Manjushri Bodhisattva and said to the Bodhisattva: 'Now is the right time, please come and receive my offerings.' The Bodhisattva accepted the invitation, and the king returned to the palace. At this time, Venerable Mahakasyapa (Mahakasyapa, Great Kasyapa) put on his robes and carried his bowl at mealtime, intending to enter the great city of Rajagrha (Rajagrha) with five hundred Bhikkhus (Bhikkhu, ordained male) to beg for food in order. On the way, he thought to himself: 'I will not enter this city now, but should go to Manjushri Bodhisattva to listen to the Dharma.' With this thought, he went with the Bhikkhus to the residence of Manjushri Bodhisattva. Upon arriving, they joyfully paid their respects and inquired after his well-being, then retreated to stand on one side. At that time, Manjushri Bodhisattva said to Venerable Mahakasyapa: 'Kasyapa! Why are you holding your bowl here at mealtime?' Kasyapa replied: 'I wanted to enter the great city of Rajagrha to beg for food, so I came here first.' Manjushri Bodhisattva said: 'I should give you and the Bhikkhus who came with you food and drink.' Kasyapa replied: 'No, Bodhisattva! I have come here today to listen to the Dharma, not to seek food and drink.' Manjushri Bodhisattva said: 'Venerable one should know: those who seek the truth have two kinds of nourishment: one is food and drink, and the other is the wonderful Dharma.' Kasyapa replied: 'Yes, Great Being! If sentient beings in the world are separated from solid food (food), they cannot be harmonious, cannot nourish their physical bodies, how can they listen to the wonderful Dharma?' --------------------------------------------------------------------------------
Chinese
妙吉祥菩萨言：“尊者当受饮食，我即施汝。其所施已，不离轮回、不证涅槃，非离异生法、非住圣道法。何以故？所施、能施无增、无减，无法可生、无法可灭，无法可学、亦无所得。是故，我当施汝饮食。” 迦叶白妙吉祥菩萨言：“善哉，菩萨是大施主，如是施者是真布施。” 尔时，妙吉祥菩萨作如是念：“我今入王舍大城为摩伽陀国王作大佛事。”作是念已，即时入一切神通变化三摩地，于此三摩地中放大光明，遍照娑婆世界，见三千大千世界如观掌内。所有地狱、傍生、诸有情类，蒙光照者皆得离苦，无一众生起三毒心，亦无憎、嫉、怨嫌之想，互相爱念如子、如母。所有三千大千世界皆作六种震动。是时欲色界诸天子等皆来供养妙吉祥菩萨，奏百千种乐，雨天妙华散其道路而为庄严。 妙吉祥菩萨以神通力令其道路悉皆平坦犹如手掌，以无数珍宝而严饰之，散诸妙华大如车轮——谓优钵罗华、俱母陀华、奔拏利迦华等。复以宝网幔覆于上，布诸幢幡、伞盖遍满虚空。复现七宝之台及诸宝树，其宝树上皆吠琉璃宝而为华果，以诸宝绳而为交络，一一宝树出微妙香遍一由旬。其诸树间复有宝池，金沙布底，八功德水充满其中，出诸妙华——谓优钵罗华、钵讷摩华、俱母那华、奔拏利 现代汉语译本 妙吉祥菩萨说：‘尊者应当接受饮食，我这就布施给您。这种布施，不脱离轮回，也不证得涅槃，既不离开凡夫俗子的境界，也不安住于圣贤之道。为什么呢？因为所布施之物和能布施之人都没有增减，没有法可以产生，也没有法可以灭亡，没有法可以学习，也没有任何所得。因此，我应当布施饮食给您。’ 迦叶对妙吉祥菩萨说：‘太好了，菩萨真是大施主，像这样布施才是真正的布施。’ 当时，妙吉祥菩萨心想：‘我现在要进入王舍大城，为摩伽陀（Magadha）国王做一场盛大的佛事。’ 这样想着，他立即进入一切神通变化三摩地（Samadhi，一种冥想状态），从这种三摩地中放出大光明，遍照娑婆世界（Saha World，我们所居住的这个世界），看到三千大千世界就像在观看手掌中的东西一样清晰。所有地狱、畜生道以及各种有情众生，被光明照耀的都得以脱离痛苦，没有一个众生生起贪、嗔、痴三种毒害之心，也没有憎恨、嫉妒、怨恨猜疑的想法，互相爱护思念如同子女爱慕母亲一般。整个三千大千世界都发生了六种震动。这时，欲界（Desire realm）的诸天子等都来供养妙吉祥菩萨，演奏成百上千种美妙的音乐，降下天上的美妙花朵，散落在道路上作为庄严。 妙吉祥菩萨用神通力使道路全部变得平坦如手掌，用无数珍宝来装饰它，散布各种美妙的花朵，大如车轮——比如优钵罗华（Utpala，青莲花）、俱母陀华（Kumuda，白睡莲）、奔拏利迦华（Pundarika，红莲花）等。又用宝网覆盖在上面，布置各种幢幡、伞盖，遍布虚空。又显现七宝的楼台和各种宝树，宝树上都以吠琉璃宝（Vairocana，光明遍照）作为花朵和果实，用各种宝绳交织缠绕，每一棵宝树都散发出微妙的香气，遍及一由旬（Yojana，古代印度长度单位）。树木之间还有宝池，池底铺着金沙，充满着具有八种功德的水，水中生长着各种美妙的花朵——比如优钵罗华、钵讷摩华（Padma，莲花）、俱母那华（Kumudini，睡莲）、奔拏利迦华。
English
English version Manjushri Bodhisattva said: 'Venerable one, you should accept food, and I will give it to you. This giving does not depart from Samsara (轮回, cycle of rebirth), nor does it attain Nirvana (涅槃, liberation), it neither departs from the state of ordinary beings nor abides in the path of the sages. Why? Because what is given and the giver have neither increase nor decrease, there is no Dharma (法, law/teachings) that can arise, nor any Dharma that can perish, there is no Dharma to be learned, nor anything to be gained. Therefore, I shall give you food.' Kashyapa said to Manjushri Bodhisattva: 'Excellent, Bodhisattva is a great benefactor, such giving is true giving.' At that time, Manjushri Bodhisattva thought: 'I will now enter the great city of Rajagriha (王舍大城, capital city) to perform a great Buddhist service for King Magadha (摩伽陀, an ancient kingdom).' Having thought this, he immediately entered the Samadhi (三摩地, meditative state) of all miraculous transformations, and from this Samadhi emitted great light, illuminating the Saha World (娑婆世界, this world we live in), seeing the three thousand great thousand worlds as clearly as if viewing them in the palm of his hand. All hells, animals, and sentient beings who were illuminated by the light were freed from suffering, and not a single being arose with the three poisons (贪嗔痴, greed, hatred, and delusion), nor were there thoughts of hatred, jealousy, resentment, or suspicion, but they loved and cherished each other as children love their mothers. The entire three thousand great thousand worlds experienced six kinds of tremors. At this time, the Devas (诸天子, gods) of the desire realm (欲界, realm of desire) and others came to make offerings to Manjushri Bodhisattva, playing hundreds of thousands of kinds of music, and raining down celestial flowers to adorn the roads. Manjushri Bodhisattva, by his supernatural power, made all the roads flat like the palm of a hand, adorned them with countless treasures, and scattered various wonderful flowers as large as chariot wheels—such as Utpala (优钵罗华, blue lotus), Kumuda (俱母陀华, white water lily), and Pundarika (奔拏利迦华, red lotus). He also covered them with jeweled nets, and spread banners and canopies throughout the sky. He also manifested seven-jeweled terraces and jeweled trees, on which the flowers and fruits were made of Vairocana (吠琉璃宝, beryl) jewels, and intertwined with jeweled ropes, each jeweled tree emitting a subtle fragrance that pervaded a Yojana (由旬, ancient Indian unit of distance). Between the trees were jeweled ponds, with golden sand at the bottom, filled with water possessing eight qualities, from which emerged various wonderful flowers—such as Utpala, Padma (钵讷摩华, lotus), Kumudini (俱母那华, water lily), and Pundarika. --------------------------------------------------------------------------------