Chinese
大正藏第 15 册 No. 0646 入定不定印经 No. 646 [No. 645] 大周新翻三藏圣教序 御制 盖闻： 大乘奥典，光秘赜于琼编，三藏玄枢，着灵文于宝偈，斯乃牢笼系象。演畅幽深，虽第一义空，名言之路双绝，诸法无相，听说之理兼亡。然则，发启善根，寔资开导，弘宣妙旨，终寄显扬。至若鹿野初开，俨尊容于常住，龙宫载辟，缄舍利于将来，所以地涌全身，为证说经之兆，空悬宝殿，爰标阐法之徴，八万四千，分布阎浮之境，三十六亿，庄严平等之居，敷演一音，则随类而解，广陈三句，则劫寿难穷。自夜掩周星、宵通汉梦，玉毫流彩，式彰东渐之风，金口传芳，遂睹后秦之译，修多、祇夜之秘躅，因缘、譬喻之要宗，授记之与本生，方广之与论议，虽立名差别，而究理不殊，同归实相之源，并凑涅槃之会。 朕幼崇释教，夙暮归依，思欲运六道于慈舟，迥超苦海，驱四生于彼岸，永离盖缠，穷贝牒之遗文，集蜂台之秘箓。今于大福先寺翻译院所更译三藏所言，入定不定印经者，此明退不退之心，前二后三，虽有迟速，如来设教，同趣菩提，既显神咒之功，庄严最上，爰述下生之记，说法度人。三藏法师义净等，并缁俗之纲维、 现代汉语译本 大周新译三藏圣教序 御制 略闻： 大乘精妙的经典，其光辉和深奥隐藏在珍贵的典籍中；三藏深奥的枢要，以灵妙的文字记录在宝贵的偈颂中。这些经典就像牢笼一样束缚住大象（比喻众生的心），演说和宣扬幽深微妙的道理。虽然第一义是空性，言语和道路都无法到达；诸法没有固定的相状，听说的道理也无法完全表达。然而，启发善根，确实需要开导；弘扬微妙的宗旨，最终要依靠显明的宣扬。例如，在鹿野苑初次说法，佛陀庄严的容貌仿佛常住于世；在龙宫中收藏经典，将舍利保存到未来。所以，从地里涌出全身（菩萨），是为证明所说经典的征兆；在空中悬挂宝殿，是为标明阐扬佛法的象征。八万四千法门，分布在阎浮提世界；三十六亿众生，庄严地居住在平等的世界。用一个声音来演说佛法，就能随着众生的类别而理解；广泛地陈述三句话，即使经历漫长的劫数也难以穷尽。自从夜晚星象变动，汉明帝梦见金人，玉毫的光彩流溢，象征着佛法向东传播的风气；金口宣说妙法，于是看到了后秦时代的翻译。修多罗（Sutra，经）、祇夜（Geya，重颂）的秘密足迹，因缘（Nidana，因缘）譬喻（Avadana，譬喻）的重要宗旨，授记（Vyakarana，授记）和本生（Jataka，本生），方广（Vaipulya，方广）和论议（Abhidharma，论议），虽然名称有所差别，但探究的道理没有不同，都归向实相的源头，共同汇聚于涅槃的盛会。 朕从小就崇尚佛教，早晚都归依佛法，想要用慈悲的船只运载六道众生，远远地超越痛苦的海洋；驱使四生众生到达彼岸，永远脱离烦恼的缠绕，穷尽贝叶经书的遗留文字，收集蜂台（比喻众多经典）的秘密记录。如今在大福先寺翻译院所重新翻译的三藏经典，其中《入定不定印经》，阐明了退转和不退转的信心，前面的两种和后面的三种，虽然有迟缓和快速的差别，如来设立教法，都是为了共同趋向菩提。这部经既显示了神咒的功德，庄严无比，又叙述了下生（弥勒菩萨下生）的授记，说法度化众生。三藏法师义净等，以及僧俗两界的领袖。
English
English version The Preface to the Newly Translated Tripitaka Scriptures of the Great Zhou Dynasty Imperial Decree It is heard that: The profound and subtle classics of Mahayana, their brilliance and depth hidden within precious texts; the esoteric essence of the Tripitaka, recorded in spiritual verses on treasured stanzas. These are like a cage restraining the elephant (metaphor for the minds of sentient beings), expounding and propagating profound and subtle principles. Although the First Principle is emptiness, and words and paths cannot reach it; all dharmas have no fixed characteristics, and the principle of hearing and speaking cannot fully express it. However, to inspire good roots, guidance is truly needed; to propagate the subtle teachings, ultimately relies on clear proclamation. For example, when the Dharma was first taught in Mrigadava (Deer Park), the Buddha's dignified appearance seemed to abide forever in the world; in the Dragon Palace, scriptures were collected, and relics were preserved for the future. Therefore, the emergence of the whole body (Bodhisattvas) from the earth is a sign of proving the scriptures being spoken; the hanging of a treasure palace in the sky is a symbol of elucidating the Dharma. Eighty-four thousand Dharma gates are distributed in the Jambudvipa world; thirty-six billion beings dwell in a world of equality with dignity. Speaking the Dharma with one sound, it can be understood according to the categories of sentient beings; widely stating three sentences, it is difficult to exhaust even after countless kalpas. Since the night the stars changed, and Emperor Ming of Han dreamed of a golden man, the light of the urna flowed, symbolizing the trend of Buddhism spreading eastward; the golden mouth proclaimed the wonderful Dharma, and thus the translations of the Later Qin era were seen. The secret footprints of Sutra (Sutra) and Geya (Geya), the important tenets of Nidana (causation) and Avadana (parables), Vyakarana (prophecy) and Jataka (birth stories), Vaipulya (extensive) and Abhidharma (treatises), although the names are different, the principles explored are not different, all returning to the source of reality, and converging in the assembly of Nirvana. I have revered Buddhism since childhood, and take refuge in the Dharma morning and evening, wanting to use the boat of compassion to carry sentient beings of the six realms, far beyond the sea of suffering; to drive the four types of beings to the other shore, forever free from the entanglements of afflictions, to exhaust the remaining texts of the palm-leaf scriptures, and collect the secret records of the bee platform (metaphor for numerous scriptures). Now, in the Translation Institute of Dafuxian Temple, the Tripitaka scriptures are being re-translated, among which the 'Entering Samadhi and Non-fixed Mudra Sutra' clarifies the faith of regression and non-regression, the former two and the latter three, although there are differences in slowness and speed, the Tathagata established teachings, all to jointly tend towards Bodhi. This sutra not only shows the merits of the divine mantra, which is supremely dignified, but also narrates the prophecy of the lower birth (Maitreya Bodhisattva's descent), speaking the Dharma to save sentient beings. The Tripitaka Master Yijing and others, as well as the leaders of both the monastic and lay communities. --------------------------------------------------------------------------------
Chinese
绀坊之龙象，德包初地、道轥弥天，光我绍隆之基，更峻住持之业。以久视元年岁次庚子五月五日，缮写毕功，重开甘露之门，方布大云之荫，所冀芥城数极，鸟笔犹传，拂石年穷，树经无泯，弘济覃于百亿，迁拔被于恒沙，部帙条流，列之于左。 入定不定印经 三藏法师义净奉 制译 如是我闻： 一时薄伽梵，在王舍城鹫峰山中，与大苾刍众千二百五十人俱，菩萨摩诃萨六十亿百千那庾多，其名曰：妙吉祥菩萨、观自在菩萨、大势至菩萨、药王菩萨、药上菩萨、集雷音王菩萨，如是等菩萨摩诃萨而为上首，一切皆得寂静决择三摩地、健行三摩地、甚深不动海潮三摩地，成就灌顶陀罗尼、成就无边诸佛色身陀罗尼。 尔时妙吉祥菩萨白佛言：“世尊！惟愿世尊为诸菩萨演说入定不定印法门，我等入此法印故，便能解了：此是不定菩萨，求无上正等正觉，于无上智道而有退转；此是决定菩萨，求无上正等正觉，于无上智道而不退转。” 尔时世尊告妙吉祥童子言：“妙吉祥！当知菩萨有五种行。何等为五？所谓羊车行、象车行、日月神力行、声闻神力行、如来神力行。妙吉祥！是为菩萨五种行。妙吉祥！初二菩萨于无上正等正觉，是不决定；后三菩萨于无上正等正觉，是得决 现代汉语译本： 绀坊的龙象（指寺院中德高望重的僧人），其德行包容了初地菩萨的境界，其道行高远得可以触及弥天，光大了我们绍隆佛法的基础，更加巩固了住持佛法的功业。在久视元年庚子年五月初五，缮写完毕，重新开启甘露之门，广布大云的荫庇，所希望的是即使经过极多的年代，鸟笔抄写的经书依然流传，即使经过漫长的岁月，书写的经书也不会泯灭，弘扬佛法的恩泽普及到百亿众生，迁度超拔覆盖到恒河沙数众生，经书的部帙条目，罗列在下面。 入定不定印经 三藏法师义净奉 旨翻译 如是我闻： 一时，薄伽梵（Bhagavan，世尊），在王舍城（Rajagrha）鹫峰山（Grdhrakuta）中，与大比丘众一千二百五十人在一起，还有菩萨摩诃萨六十亿百千那庾多（nayuta，数量单位），他们的名字是：妙吉祥菩萨（Manjushri）、观自在菩萨（Avalokiteshvara）、大势至菩萨（Mahasthamaprapta）、药王菩萨（Bhaisajyaraja）、药上菩萨（Bhaisajyasamudgata）、集雷音王菩萨，像这样的菩萨摩诃萨作为上首，他们都获得了寂静决择三摩地（samadhi，禅定）、健行三摩地、甚深不动海潮三摩地，成就了灌顶陀罗尼（dharani，咒语）、成就了无边诸佛色身陀罗尼。 这时，妙吉祥菩萨对佛说：‘世尊！希望世尊为诸位菩萨演说入定不定印法门，我们进入这个法印的缘故，便能够了解：哪些是不定菩萨，求无上正等正觉（anuttara-samyak-sambodhi，无上圆满的觉悟），对于无上智慧之道却有退转；哪些是决定菩萨，求无上正等正觉，对于无上智慧之道不会退转。’ 这时，世尊告诉妙吉祥童子说：‘妙吉祥！应当知道菩萨有五种行。哪五种？就是羊车行、象车行、日月神力行、声闻神力行、如来神力行。妙吉祥！这就是菩萨的五种行。妙吉祥！最初两种菩萨对于无上正等正觉，是不决定的；后面三种菩萨对于无上正等正觉，是能够决定的。’
English
English version: The Dragon and Elephant (referring to highly virtuous monks in a monastery) of the Ganfang Monastery, whose virtue encompasses the realm of the first Bhumi (stage of a Bodhisattva), and whose Dharma practice is so lofty that it touches the heavens, has illuminated the foundation of our propagation of the Dharma and further strengthened the work of upholding the Dharma. On the fifth day of the fifth month of the Gengzi year during the reign of Jiushi (Long Vision Era, 700 AD), the copying was completed, reopening the gate of nectar and widely spreading the shade of the great cloud. It is hoped that even after countless ages, the scriptures written with bird quills will continue to be transmitted, and even after endless years, the written scriptures will not be obliterated, that the grace of propagating the Dharma will extend to hundreds of millions of beings, and that the deliverance will cover countless beings like the sands of the Ganges. The categories and details of the scriptures are listed on the left. The Sutra on Entering the Samadhi of the Indeterminate and Determinate Translated by the Tripitaka Master Yijing under Imperial Decree Thus have I heard: At one time, the Bhagavan (World Honored One) was in Mount Grdhrakuta (Vulture Peak) in Rajagrha (Royal City), together with a great assembly of Bhikshus (monks) numbering one thousand two hundred and fifty, and sixty billion hundred thousand nayutas (a unit of measurement) of Bodhisattva-Mahasattvas (great Bodhisattvas), whose names were: Manjushri Bodhisattva, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, Bhaisajyaraja Bodhisattva, Bhaisajyasamudgata Bodhisattva, and Samghoshagajraja Bodhisattva. Such Bodhisattva-Mahasattvas were the leaders, and all had attained the Samadhi of Tranquil Determination, the Samadhi of Swift Progress, and the Samadhi of the Deeply Immovable Ocean Tide, and had accomplished the Abhisheka Dharani (initiation mantra) and the Dharani of the Limitless Bodies of All Buddhas. At that time, Manjushri Bodhisattva said to the Buddha: 'World Honored One! May the World Honored One expound for the Bodhisattvas the Dharma gate of the Indeterminate and Determinate Seal of Entering Samadhi, so that by entering this Dharma seal, we may understand: which are the indeterminate Bodhisattvas who seek Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment) but regress from the path of supreme wisdom; and which are the determinate Bodhisattvas who seek Anuttara-Samyak-Sambodhi and do not regress from the path of supreme wisdom.' At that time, the World Honored One said to Manjushri Kumara (youth): 'Manjushri! You should know that Bodhisattvas have five kinds of conduct. What are the five? They are the conduct of the sheep cart, the conduct of the elephant cart, the conduct of the divine power of the sun and moon, the conduct of the divine power of the Shravakas (hearers), and the conduct of the divine power of the Tathagata (Thus Come One). Manjushri! These are the five kinds of conduct of Bodhisattvas. Manjushri! The first two kinds of Bodhisattvas are indeterminate with regard to Anuttara-Samyak-Sambodhi; the latter three kinds of Bodhisattvas are determinate with regard to Anuttara-Samyak-Sambodhi.' -------------------------------------------------------------------------------- 定。”
Chinese
妙吉祥菩萨白佛言：“世尊！云何二不定菩萨为求无上正等正觉，于无上智道而有退转？云何三决定菩萨为求无上正等正觉，于无上智道而不退转？” 佛告妙吉祥：“所谓羊车行、象车行，此二菩萨为求无上正等正觉，于无上智道而有退转；日月神力行、声闻神力行、如来神力行，此三菩萨为求无上正等正觉，于无上智道而不退转。 “妙吉祥！云何羊车行菩萨？譬如有人为大事因缘故、重事因缘故，欲过五佛刹微尘数世界。彼自思惟：‘我今当乘何乘而能越过如是世界？’便作是念：‘当乘羊车过彼世界。’妙吉祥！是人即乘羊车随路而去，久受劳苦行百逾缮那，忽遇大风吹，令却退八十逾缮那。妙吉祥！于汝意云何？是人乘彼羊车，或一劫或百劫，或千劫或亿劫，或不可说不可说劫，而能超越一世界耶？” 妙吉祥言：“不也。世尊！是人乘彼羊车，或一劫或百劫，或千劫或亿劫，或不可说不可说劫，而能超越一世界者，无有是处。” 佛言：“如是如是！妙吉祥，若善男子、善女人，发心希求无上正等正觉，便与声闻同共住止，承事亲近狎习谈论，若在园林及于寺中同经行处，读诵思惟声闻乘教解释其义，或复教他读诵思惟声闻乘教解释其义，由此受持声闻乘教植善 现代汉语译本 ‘定。’ 妙吉祥菩萨（Manjushri Bodhisattva）对佛说：‘世尊！为什么二不定菩萨为了追求无上正等正觉（Anuttara-samyak-sambodhi），在无上智慧之道上会有退转？为什么三决定菩萨为了追求无上正等正觉，在无上智慧之道上不会退转？’ 佛告诉妙吉祥：‘所谓的羊车行、象车行，这两种菩萨为了追求无上正等正觉，在无上智慧之道上会有退转；日月神力行、声闻神力行、如来神力行，这三种菩萨为了追求无上正等正觉，在无上智慧之道上不会退转。’ ‘妙吉祥！什么是羊车行菩萨？譬如有一个人为了重大的因缘，想要越过五佛刹微尘数（five Buddha-ksetra dust particle number）的世界。他自己思量：‘我现在应当乘坐什么车才能越过这样的世界？’于是就想：‘应当乘坐羊车越过那些世界。’妙吉祥！这个人就乘坐羊车沿着路走去，长久地遭受劳苦，走了百逾缮那（yojana），忽然遇到大风吹，让他倒退了八十逾缮那。妙吉祥！你认为怎么样？这个人乘坐那辆羊车，或者一劫（kalpa），或者百劫，或者千劫，或者亿劫，或者不可说不可说劫，能够超越一个世界吗？’ 妙吉祥说：‘不能。世尊！这个人乘坐那辆羊车，或者一劫，或者百劫，或者千劫，或者亿劫，或者不可说不可说劫，想要超越一个世界，是没有这种可能性的。’ 佛说：‘是这样的，是这样的！妙吉祥，如果善男子、善女人，发心希望追求无上正等正觉，便与声闻（Sravaka）一同居住，承事亲近，狎习谈论，如果在园林或者寺庙中，在共同经行的地方，读诵思惟声闻乘的教义，解释其中的含义，或者教他人读诵思惟声闻乘的教义，解释其中的含义，因此受持声闻乘的教义，种植善