Chinese
大正藏第 15 册 No. 0645 不必定入定入印经 No. 645 [No. 646] 不必定入定入印经翻译之记 出世智道，亦名为印。此经印义，或然不然，私情有指，未许官用。何者私情？今且当向发心修行，证会名入。所乘强劣，有定不定，圣说定入、说不定入，言义如是！决定名印。说如是故，名如是经，其门要密，通必有寄。 魏尚书令仪同高公，深知佛法，出自中天，翻为此典，万未有一。采挟集人，在第更译。沙门昙林，瞿昙流支，兴和四年岁次降娄，月建在戌，朔次甲子，壬午之日，出此如左九千一百九十三字。 不必定入定入印经 元魏婆罗门瞿昙般若流支译 如是我闻： 一时婆伽婆住王舍城耆阇崛山中，与大比丘众一千二百五十人俱，六十亿百千那由他菩萨，其名曰：文殊师利童子、观世自在菩萨摩诃萨、得大势菩萨、药王菩萨、药上菩萨、常雷音王菩萨，如是等上首六十亿百千那由他菩萨，一切皆得寂静论义神通三昧、游首楞严勇伏三昧、得深海水潮不过限三昧，得受位陀罗尼、得集无边诸佛身色究竟陀罗尼。 尔时文殊师利童子白佛言：“世尊！惟愿世尊为诸菩萨说必定、不必定入智印法门。以彼印故， 现代汉语译本 《大正藏》第15册 No. 0645 不必定入定入印经 No. 645 [No. 646] 不必定入定入印经翻译之记 出世间的智慧之道，也可以称为‘印’（Mudra，象征）。这部经的‘印’的意义，或许是这样，或许不是这样，这是个人理解，不能作为官方解释。什么是个人理解呢？现在暂且认为发心修行，证悟了就叫做‘入’（entering）。所乘坐的工具（指修行方法）有强有弱，有决定和不决定之分，圣人既说了‘决定入’，也说了‘不决定入’，经文的意义就是这样！决定了就叫做‘印’。因为这样说，所以经名就是这样，这个法门非常重要而且隐秘，要通达它必须有所凭借。 魏朝尚书令仪同高公，深知佛法，认为佛法出自中天（指印度），翻译这部经典，万分之一的错误都没有。他召集了一些人，在府邸里重新翻译。沙门昙林、瞿昙流支，在兴和四年，太岁在降娄（指戌宫），月建在戌，朔日是甲子日，壬午日那天，翻译出了这部经，总共有九千一百九十三字。 不必定入定入印经 元魏婆罗门瞿昙般若流支译 如是我闻： 一时，婆伽婆（Bhagavan，世尊）住在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta）中，与一千二百五十位大比丘在一起，还有六十亿百千那由他（nayuta，数量单位）菩萨，他们的名字是：文殊师利（Manjusri）童子、观世自在（Avalokitesvara）菩萨摩诃萨（Mahasattva，大菩萨）、得大势（Mahasthamaprapta）菩萨、药王（Bhaisajyaraja）菩萨、药上（Bhaisajyasamudgata）菩萨、常雷音王（Sadagarjitasvararaja）菩萨，像这样以上首的六十亿百千那由他菩萨，他们都获得了寂静论义神通三昧（samadhi，禅定）、游首楞严勇伏三昧、得深海水潮不过限三昧，得受位陀罗尼（dharani，总持）、得集无边诸佛身色究竟陀罗尼。 这时，文殊师利童子对佛说：‘世尊！希望世尊为诸位菩萨宣说必定、不必定入智印法门。因为这个印的缘故，
English
English version T15 No. 0645 The Sutra on Not Necessarily Entering Samadhi and Receiving the Seal No. 645 [No. 646] A Record of the Translation of the Sutra on Not Necessarily Entering Samadhi and Receiving the Seal The path of transcendent wisdom can also be called a ‘seal’ (Mudra, symbol). The meaning of ‘seal’ in this sutra may or may not be so; this is a personal interpretation and cannot be used as an official explanation. What is a personal interpretation? For now, let’s consider that initiating the mind for practice and realizing enlightenment is called ‘entering’. The vehicle (referring to the method of practice) can be strong or weak, definite or indefinite. The Sage has spoken of both ‘definite entering’ and ‘indefinite entering’; the meaning of the scripture is like this! Being definite is called a ‘seal’. Because it is said like this, the name of the sutra is like this. This Dharma gate is very important and secret; to understand it, one must have something to rely on. Lord Gao, the Minister of the Wei Dynasty, deeply understood the Buddha-dharma and believed that it originated from Central India. He translated this scripture without even one ten-thousandth of a mistake. He gathered some people and re-translated it in his residence. The monks Tanlin and Gautama Prajnaruchi, in the fourth year of the Xinghe era, when the year star was in Jianglou (referring to the Xu palace), the month was built in Xu, the first day of the month was Jiazi, and on the day of Renwu, translated this scripture, totaling nine thousand one hundred and ninety-three characters. The Sutra on Not Necessarily Entering Samadhi and Receiving the Seal Translated by the Brahman Gautama Prajnaruchi of the Yuan Wei Dynasty Thus have I heard: At one time, the Bhagavan (World Honored One) was dwelling in Mount Grdhrakuta (Vulture Peak) in Rajagrha (Royal City), together with a great assembly of twelve hundred and fifty Bhikshus (monks), and sixty billion hundred thousand nayutas (a unit of measurement) of Bodhisattvas, whose names were: Manjusri (Gentle Glory) Bodhisattva, Avalokitesvara (The Regarder of the World's Sounds) Bodhisattva Mahasattva (Great Being), Mahasthamaprapta (Great Strength Arrived) Bodhisattva, Bhaisajyaraja (Medicine King) Bodhisattva, Bhaisajyasamudgata (Medicine Superior) Bodhisattva, Sadagarjitasvararaja (Constant Thunder Sound King) Bodhisattva, and so on, the foremost sixty billion hundred thousand nayutas of Bodhisattvas, all of whom had attained the Samadhi (meditative absorption) of Silent Debate and Supernatural Powers, the Samadhi of Courageous Subjugation in the Shurangama Walk, the Samadhi of the Deep Sea Tide Never Exceeding Its Limit, had obtained the Dharani (mantra) of Receiving Position, and had obtained the Ultimate Dharani of Collecting the Limitless Bodies and Colors of All Buddhas. At that time, Manjusri Bodhisattva said to the Buddha: ‘World Honored One! I hope that the World Honored One will explain to all Bodhisattvas the Dharma gate of the Seal of Wisdom for Definite and Not Definite Entering. Because of this seal, --------------------------------------------------------------------------------
Chinese
令我得知此菩萨必定，此菩萨不必定，此不定阿耨多罗三藐三菩提退无上智道。” 佛言：“文殊师利！此中则有五种菩萨。何等为五？一者羊乘行，二者象乘行，三者月日神通乘行，四者声闻神通乘行，五者如来神通乘行。文殊师利！如是名为五种菩萨。文殊师利！初二菩萨，不必定阿耨多罗三藐三菩提，退无上智道。后三菩萨，必定阿耨多罗三藐三菩提，不退无上智道。” 文殊师利言：“世尊！何者二菩萨不必定阿耨多罗三藐三菩提，退无上智道？世尊！何者三菩萨必定阿耨多罗三藐三菩提，不退无上智道？” 佛言：“文殊师利！羊乘行菩萨、象乘行菩萨，此二菩萨不必定阿耨多罗三藐三菩提，退无上智道。文殊师利！月日神通乘行菩萨、声闻神通乘行菩萨、如来神通乘行菩萨，此三菩萨必定阿耨多罗三藐三菩提，不退无上智道。 “文殊师利！应云何知羊乘行菩萨？文殊师利！譬如有人，他方五百佛之世界微尘等数世界之外，彼有因缘有大因缘、彼有所作有大所作、彼有所重有大所重，为彼事故，欲过如是微尘世界到于彼处。如是思惟：‘我乘何乘而能得过如是世界得到彼处？’如是之人即便思惟：‘若我今者乘于羊乘，则应得过如是世界到于彼处。’文殊师利！如是之人既思惟 现代汉语译本： ‘让我得知这位菩萨必定会退转，这位菩萨不一定会退转，这位不确定的菩萨会从阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）退失无上智慧之道。’ 佛说：‘文殊师利（Manjushri）！这里有五种菩萨。是哪五种呢？第一种是羊乘行菩萨，第二种是象乘行菩萨，第三种是日月神通乘行菩萨，第四种是声闻神通乘行菩萨，第五种是如来神通乘行菩萨。文殊师利！这就被称为五种菩萨。文殊师利！前两种菩萨，不一定会证得阿耨多罗三藐三菩提，会退失无上智慧之道。后三种菩萨，必定会证得阿耨多罗三藐三菩提，不会退失无上智慧之道。’ 文殊师利说：‘世尊！哪两种菩萨不一定会证得阿耨多罗三藐三菩提，会退失无上智慧之道？世尊！哪三种菩萨必定会证得阿耨多罗三藐三菩提，不会退失无上智慧之道？’ 佛说：‘文殊师利！羊乘行菩萨、象乘行菩萨，这两种菩萨不一定会证得阿耨多罗三藐三菩提，会退失无上智慧之道。文殊师利！日月神通乘行菩萨、声闻神通乘行菩萨、如来神通乘行菩萨，这三种菩萨必定会证得阿耨多罗三藐三菩提，不会退失无上智慧之道。’ ‘文殊师利！应该如何了解羊乘行菩萨呢？文殊师利！譬如有人，在其他方五百佛土微尘数的世界之外，那里有因缘，有大的因缘；那里有所作，有大的所作；那里有所重视，有大的所重视。为了那些事情，想要经过像这样微尘数的世界到达那个地方。这样思惟：‘我乘坐什么交通工具才能经过这些世界到达那个地方？’这样的人就思惟：‘如果我现在乘坐羊车，就应该能够经过这些世界到达那个地方。’文殊师利！这样的人既然这样思惟
English
English version: ‘Let me know whether this Bodhisattva is certain [to attain enlightenment], whether this Bodhisattva is not certain, [or whether] this uncertain Bodhisattva will regress from Anuttara-samyak-sambodhi (supreme enlightenment) and the path of unsurpassed wisdom.’ The Buddha said, ‘Manjushri! There are five kinds of Bodhisattvas here. What are the five? The first is the Sheep Vehicle practitioner, the second is the Elephant Vehicle practitioner, the third is the Moon and Sun Supernormal Power Vehicle practitioner, the fourth is the Shravaka (hearer) Supernormal Power Vehicle practitioner, and the fifth is the Tathagata (Thus Come One) Supernormal Power Vehicle practitioner. Manjushri! These are called the five kinds of Bodhisattvas. Manjushri! The first two Bodhisattvas are not certain to attain Anuttara-samyak-sambodhi and will regress from the path of unsurpassed wisdom. The latter three Bodhisattvas are certain to attain Anuttara-samyak-sambodhi and will not regress from the path of unsurpassed wisdom.’ Manjushri said, ‘World Honored One! Which two Bodhisattvas are not certain to attain Anuttara-samyak-sambodhi and will regress from the path of unsurpassed wisdom? World Honored One! Which three Bodhisattvas are certain to attain Anuttara-samyak-sambodhi and will not regress from the path of unsurpassed wisdom?’ The Buddha said, ‘Manjushri! The Sheep Vehicle practitioner and the Elephant Vehicle practitioner, these two Bodhisattvas are not certain to attain Anuttara-samyak-sambodhi and will regress from the path of unsurpassed wisdom. Manjushri! The Moon and Sun Supernormal Power Vehicle practitioner, the Shravaka Supernormal Power Vehicle practitioner, and the Tathagata Supernormal Power Vehicle practitioner, these three Bodhisattvas are certain to attain Anuttara-samyak-sambodhi and will not regress from the path of unsurpassed wisdom.’ ‘Manjushri! How should one understand the Sheep Vehicle practitioner? Manjushri! For example, there is someone beyond the number of dust motes in five hundred Buddha-worlds in another direction. There are causes and conditions there, great causes and conditions; there are things to be done there, great things to be done; there are things to be valued there, great things to be valued. For those reasons, he wants to pass through such a number of dust-mote worlds to reach that place. He thinks, ‘What vehicle should I ride to be able to pass through these worlds and reach that place?’ Such a person then thinks, ‘If I now ride a sheep vehicle, I should be able to pass through these worlds and reach that place.’ Manjushri! Since such a person thinks this way --------------------------------------------------------------------------------
Chinese
已，即乘羊乘发行彼道。经长久时到百由旬，大风轮起，吹令回还八十由旬。文殊师利！于意云何？如是之人乘彼羊乘，于彼世界能过到不？若经一劫若一百劫，若一千劫、亿百千劫，若不可说不可说劫，彼人能过一世界不？” 文殊师利答言：“世尊！彼若能过一世界者，无有是处。如是之人乘彼羊乘，若经一劫若一百劫、若一千劫亿百千劫、若不可说不可说劫，若能得过一世界者，无有是处。” 佛言：“如是。文殊师利！若善男子若善女人，发阿耨多罗三藐三菩提心已，声闻乘人相随止住，近声闻人、习声闻人、恭敬供养声闻乘人，共为知识，财物交通，与共同住；若在林中、若在寺舍、若经行处，同一处行；读声闻乘、诵声闻乘、思声闻乘、信声闻乘，复教他人读诵思信。如是之人住声闻乘，摄声闻乘种善根行，声闻所牵故得钝智，退无上智道。如是菩萨，修菩提心慧根慧眼，而复后时住声闻智种善根行，则还愚钝破坏不成。 “文殊师利！譬如有人，若患眼病、若有目瞑，如是之人为开眼故，一月疗治勤不休息，过一月已眼得少开。彼有怨恶常伺其便，把碎荜茇着其眼中，令彼人眼转闇更闭不得开明。如是，如是。文殊师利！若彼菩萨修菩萨心慧根慧眼，而复后时住声闻智种善根行，则 现代汉语译本 ‘已’，就是乘坐羊车出发前往那个方向。经过很长的时间到达一百由旬（yóu xún，古印度长度单位），这时大风轮兴起，把羊车吹回八十由旬。文殊师利（Wénshū Shīlì，菩萨名）！你认为怎么样？这样的人乘坐那样的羊车，对于那个世界能够到达吗？即使经过一劫（jié，时间单位），或者一百劫，或者一千劫、亿百千劫，或者不可说不可说劫，这个人能够跨越一个世界吗？” 文殊师利回答说：‘世尊（Shìzūn，对佛的尊称）！如果他能够跨越一个世界，那是不可能的。这样的人乘坐那样的羊车，即使经过一劫或者一百劫、或者一千劫亿百千劫、或者不可说不可说劫，如果能够跨越一个世界，那是不可能的。’ 佛说：‘是的。文殊师利！如果善男子或者善女人，发了阿耨多罗三藐三菩提心（ānòu duō luō sānmiǎo sān pútí xīn，无上正等正觉之心）之后，与声闻乘（shēngwén shèng，小乘佛教）的人相随止住，亲近声闻乘的人、学习声闻乘的法、恭敬供养声闻乘的人，共同作为朋友，财物互相流通，与他们共同居住；或者在林中、或者在寺庙、或者在经行的地方，在同一个地方行走；读声闻乘的经典、诵声闻乘的经典、思考声闻乘的经典、相信声闻乘的经典，又教导他人读诵思考相信。这样的人安住于声闻乘，摄取声闻乘的善根，被声闻乘所牵引，所以得到迟钝的智慧，退失无上智慧之道。这样的菩萨（púsà，觉悟的有情），修习菩提心（pútí xīn，觉悟之心）、智慧之根、智慧之眼，却又在后来安住于声闻乘的智慧，种下声闻乘的善根，就会变得愚钝，破坏而不能成就。 ‘文殊师利！譬如有人，如果患有眼病、或者眼睛昏花，这样的人为了睁开眼睛，一个月来疗治，勤奋而不休息，过了一个月眼睛稍微睁开了一些。这时有怨家恶人，常常伺机作乱，把碎的荜茇（bì bá，一种药材）撒在他的眼睛里，使那个人的眼睛更加昏暗，更加闭合，不能够睁开。像这样，像这样。文殊师利！如果那个菩萨修习菩萨心、智慧之根、智慧之眼，却又在后来安住于声闻乘的智慧，种下善根，那么……’