English
English version: It does not go beyond the nature of great compassion, because anger and great compassion are not different. Therefore, all sentient beings achieve great compassion, which is called 'Immovable Aspect' (unwavering state). World Honored One! All sentient beings attain Samadhi (state of concentration), which is called 'Immovable Aspect.' 'Manjushri (symbol of wisdom)! Why is this matter called 'Immovable Aspect'?' 'World Honored One! The nature of all sentient beings is always fixed, because it is apart from all conditions. If sentient beings arise from conditions and perceive from conditions, it is not called knowledge. Why? Because all perceptions are impermanent and ultimately empty. Therefore, all sentient beings achieve Samadhi, which is called 'Immovable Aspect.' World Honored One! All Buddhas achieve greed, which is called 'Immovable Aspect.' 'Manjushri! Why is this matter called 'Immovable Aspect'?' 'World Honored One! All Buddhas enter into the equality of greed, are far from disputes, and understand the nature of greed. World Honored One! Greed is Bodhi (enlightenment). Why? Because knowing the true nature of greed is called Bodhi. Therefore, all Buddhas achieve greed, which is called 'Immovable Aspect.' World Honored One! All Buddhas achieve anger, which is called 'Immovable Aspect.' 'Manjushri! Why is this matter called 'Immovable Aspect'?' 'World Honored One! All Buddhas speak of the faults and transgressions of conditioned phenomena (things arising from causes and conditions), abide in the equality of anger, and understand the nature of anger. This is why all Buddhas achieve anger, which is called 'Immovable Aspect.' World Honored One! All Buddhas achieve ignorance, which is called 'Immovable Aspect.' 'Manjushri! Why is this matter called 'Immovable Aspect'?' 'World Honored One! All Buddhas are able to liberate all sentient beings who are attached to names, abide in the equality of ignorance, and understand the nature of ignorance. This is why all Buddhas achieve ignorance, which is called 'Immovable Aspect.' World Honored One! All Buddhas achieve self-view (attachment to the body), which is called 'Immovable Aspect.' 'Manjushri! Why is this matter called 'Immovable Aspect'?' 'World Honored One! All Buddhas abide in the nature of self-view --------------------------------------------------------------------------------
Chinese
，于一切法中不退不畏不动毕竟安住，以不住法故，通达知身见无生无起无性故，是故一切诸佛皆成就身见，名不动相。世尊！一切诸佛皆是邪见，名不动相。” “文殊师利！云何是事名不动相？” “世尊！一切诸佛、一切有为法，是邪虚诳不实者，通达邪见性平等故，是故一切诸佛皆是邪见，名不动相。世尊！一切诸佛住四颠倒、五盖、五欲、三毒，得阿耨多罗三藐三菩提，名不动相。” “文殊师利！云何是事名不动相？” “世尊！住处性即是非住处。” “文殊师利！非住处有何义？” “世尊！非住处者，退动还相，即是一切凡夫人；一切诸佛，安住是贪欲、瞋恚、愚痴、四颠倒、五盖、五欲平等中。是诸佛安住贪欲性故，得阿耨多罗三藐三菩提，安住瞋恚愚痴四颠倒五盖五欲性故，得阿耨多罗三藐三菩提，是故一切诸佛住四颠倒五盖五欲三毒中，得阿耨多罗三藐三菩提，名不动相。” 尔时佛告文殊师利法王子：“若有人问汝：‘断一切不善法、成就一切善法，名为如来。’汝云何答？” 文殊师利言：“世尊！若有人问我，断一切不善法、成就一切善法名为如来者，我当如是答：‘善男子！汝先当亲近善知识修集善道，于法无所合无所散，勿取 现代汉语译本：‘于一切法中不退、不畏、不动，毕竟安住，以不住法故，通达知身见（认为身体是真实存在的错误观念）无生、无起、无性故，是故一切诸佛皆成就身见，名不动相。世尊！一切诸佛皆是邪见，名不动相。’ ‘文殊师利（Manjushri，菩萨名）！云何是事名不动相？’ ‘世尊！一切诸佛、一切有为法，是邪虚诳不实者，通达邪见性平等故，是故一切诸佛皆是邪见，名不动相。世尊！一切诸佛住四颠倒（四种颠倒的知见）、五盖（五种障碍修行的因素）、五欲（五种感官欲望）、三毒（贪、嗔、痴），得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），名不动相。’ ‘文殊师利！云何是事名不动相？’ ‘世尊！住处性即是非住处。’ ‘文殊师利！非住处有何义？’ ‘世尊！非住处者，退动还相，即是一切凡夫人；一切诸佛，安住是贪欲、瞋恚、愚痴、四颠倒、五盖、五欲平等中。是诸佛安住贪欲性故，得阿耨多罗三藐三菩提，安住瞋恚愚痴四颠倒五盖五欲性故，得阿耨多罗三藐三菩提，是故一切诸佛住四颠倒五盖五欲三毒中，得阿耨多罗三藐三菩提，名不动相。’ 尔时佛告文殊师利法王子：‘若有人问汝：‘断一切不善法、成就一切善法，名为如来。’汝云何答？’ 文殊师利言：‘世尊！若有人问我，断一切不善法、成就一切善法名为如来者，我当如是答：‘善男子！汝先当亲近善知识修集善道，于法无所合无所散，勿取’
English
English version: 'In all dharmas, they do not retreat, do not fear, do not move, and ultimately abide. Because of abiding in non-abiding dharmas, they thoroughly understand that the view of self (the mistaken notion that the body is real) is without birth, without arising, and without inherent nature. Therefore, all Buddhas achieve the view of self, which is called the Immovable Aspect. World Honored One! All Buddhas are wrong views, which is called the Immovable Aspect.' 'Manjushri (Manjushri, name of a Bodhisattva)! What is this matter called the Immovable Aspect?' 'World Honored One! All Buddhas and all conditioned dharmas are false, deceptive, and unreal. Because they thoroughly understand the equality of the nature of wrong views, therefore all Buddhas are wrong views, which is called the Immovable Aspect. World Honored One! All Buddhas abide in the four inversions (four kinds of inverted views), the five hindrances (five factors that obstruct practice), the five desires (five sensory desires), and the three poisons (greed, hatred, and delusion), and attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), which is called the Immovable Aspect.' 'Manjushri! What is this matter called the Immovable Aspect?' 'World Honored One! The nature of abiding is the nature of non-abiding.' 'Manjushri! What is the meaning of non-abiding?' 'World Honored One! Those who are in non-abiding are those who retreat, move, and return to appearances, which are all ordinary beings. All Buddhas abide in the equality of greed, hatred, delusion, the four inversions, the five hindrances, and the five desires. Because these Buddhas abide in the nature of greed, they attain Anuttara-samyak-sambodhi. Because they abide in the nature of hatred, delusion, the four inversions, the five hindrances, and the five desires, they attain Anuttara-samyak-sambodhi. Therefore, all Buddhas abide in the four inversions, the five hindrances, the five desires, and the three poisons, and attain Anuttara-samyak-sambodhi, which is called the Immovable Aspect.' At that time, the Buddha said to the Dharma Prince Manjushri: 'If someone asks you: 'To cut off all unwholesome dharmas and accomplish all wholesome dharmas is called a Tathagata.' How would you answer?' Manjushri said: 'World Honored One! If someone asks me, to cut off all unwholesome dharmas and accomplish all wholesome dharmas is called a Tathagata, I would answer like this: 'Good man! You should first draw near to good teachers and cultivate wholesome paths, neither attaching to nor scattering from dharmas, and do not grasp.' --------------------------------------------------------------------------------
Chinese
勿舍，莫缘莫求，勿举勿下，莫求莫觅勿愿，勿分别诸法是上是中是下，然后当知，不可思议行处、无行处、断行处、佛所行处。’” 佛告文殊师利：“汝如是答者，为答何义？” 文殊师利言：“世尊！我如是答者名为无所答。世尊！如佛坐于道场，颇见法有所生灭不？” 佛言：“不也。” “世尊！若法无生无灭，是法可得说断一切不善法、成就一切善法不？” 佛言：“不也。” “世尊！若法不生不灭，不断一切不善法、不成一切善法，是何所见、何所断、何所证、何所修、何所得？” 说是语时，虚空中万天子，以天青黄赤白莲华散佛及文殊师利上，皆下礼佛及文殊师利足，而作是言：“世尊！文殊师利名为无碍尸利，文殊师利名为不二尸利、名为无余尸利、名为无所有尸利、名为如尸利、法性尸利、实际尸利、第一尸利、上尸利、无上尸利。” 文殊师利语诸天子言：“止止。诸天子！汝等勿取相分别，我不见诸法是上是中是下，不如汝说。” 文殊师利言：“我者我是贪欲尸利、瞋恚尸利、愚痴尸利，是故我名文殊师利。诸天子！我不出贪欲瞋恚愚痴，凡夫人分别诸法求过出至到，诸菩萨于法无过无出无至无到。” 诸天子言：“ 现代汉语译本：'不要舍弃，不要攀缘，不要追求，不要举起，不要放下，不要寻求，不要觅取，不要愿求，不要分别诸法是上、是中、是下，然后应当知道，那是不可思议的行处、无行处、断行处、佛所行处。' 佛告诉文殊师利（Manjushri，智慧的象征）:'你这样回答，是回答什么意义呢？' 文殊师利说：'世尊（世尊，对佛的尊称）！我这样回答，名为无所答。世尊！如佛坐在菩提道场，可曾见到法有所生灭吗？' 佛说：'没有。' ‘世尊！如果法无生无灭，这法可以被说成断一切不善法、成就一切善法吗？’ 佛说：'不能。' ‘世尊！如果法不生不灭，不断一切不善法、不成一切善法，那是看到了什么、断了什么、证得了什么、修行了什么、得到了什么？’ 说完这些话时，虚空中万名天子，以天界的青、黄、赤、白莲花散在佛和文殊师利身上，都下来礼拜佛和文殊师利的脚，并且这样说：'世尊！文殊师利名为无碍尸利（Shiri，吉祥），文殊师利名为不二尸利、名为无余尸利、名为无所有尸利、名为如尸利、法性尸利、实际尸利、第一尸利、上尸利、无上尸利。' 文殊师利对众天子说：'停止，停止。众天子！你们不要执着于相而分别，我没有见到诸法是上、是中、是下，不像你们所说的那样。' 文殊师利说：'我就是贪欲尸利、瞋恚尸利、愚痴尸利，因此我名为文殊师利。众天子！我不离贪欲、瞋恚、愚痴，凡夫分别诸法，寻求过失、想要超出、到达，诸菩萨对于法没有过失、没有超出、没有到达。' 众天子说：
English
English version: 'Do not abandon, do not cling, do not seek, do not raise up, do not put down, do not search, do not look for, do not desire, do not differentiate between dharmas as superior, middling, or inferior. Then you should know that it is the inconceivable realm of practice, the realm of no practice, the realm of cessation of practice, the realm of the Buddha's practice.' The Buddha said to Manjushri (Manjushri, symbol of wisdom): 'If you answer in this way, what meaning are you answering?' Manjushri said: 'World Honored One (世尊, a respectful title for the Buddha)! My answering in this way is called not answering anything. World Honored One! When the Buddha sits at the Bodhi (道场) tree, does he see any dharma (法) as arising or ceasing?' The Buddha said: 'No.' 'World Honored One! If dharma has no arising and no ceasing, can it be said that this dharma cuts off all unwholesome dharmas and accomplishes all wholesome dharmas?' The Buddha said: 'No.' 'World Honored One! If dharma neither arises nor ceases, neither cuts off all unwholesome dharmas nor accomplishes all wholesome dharmas, then what is seen, what is cut off, what is attained, what is cultivated, what is obtained?' When these words were spoken, ten thousand devas (天子) in the sky scattered celestial blue, yellow, red, and white lotus flowers upon the Buddha and Manjushri, and all prostrated at the feet of the Buddha and Manjushri, and said: 'World Honored One! Manjushri is named Unobstructed Shiri (Shiri, auspiciousness), Manjushri is named Non-Dual Shiri, named Undiminished Shiri, named Without-Anything-Owned Shiri, named Suchness Shiri, Dharma-Nature Shiri, Reality Shiri, First Shiri, Supreme Shiri, Unsurpassed Shiri.' Manjushri said to the devas: 'Stop, stop. Devas! Do not grasp at appearances and differentiate. I do not see dharmas as superior, middling, or inferior, unlike what you say.' Manjushri said: 'I am Greed Shiri, Anger Shiri, Ignorance Shiri, therefore I am named Manjushri. Devas! I do not go beyond greed, anger, and ignorance. Ordinary people differentiate dharmas, seeking faults, wanting to transcend, to arrive. Bodhisattvas (菩萨) have no faults, no transcending, no arriving with respect to dharmas.' The devas said: -------------------------------------------------------------------------------- 菩萨不到十地，不至佛法耶？”
Chinese
文殊师利言：“于诸天子意云何？幻人能到十地、至佛法不？” 诸天子言：“幻化人尚无住处，何况从此住地至于余地。” 文殊师利言：“诸天子！一切法如幻，无去无来无过无出无至无到。” 诸天子言：“汝不当得阿耨多罗三藐三菩提耶？” 文殊师利言：“诸天子！于意云何？凡夫贪欲覆心，能坐道场得一切智不？” 诸天子言：“不也。”诸天子言：“文殊师利！汝今贪欲覆心是凡夫耶？” 文殊师利言：“如是如是！我是凡夫，从贪欲起、从瞋恚起、从愚痴起，我是外道、是邪行人。” 诸天子言：“以何故自言：‘我是凡夫，从贪欲起、瞋恚起、愚痴起？’”文殊师利言：“是贪欲瞋恚愚痴性，十方求之不可得，我以不住法住是性中故，说我是凡夫三毒所覆。” “文殊师利！汝云何名外道？” 文殊师利言：“我终不到外道，诸道性不可得故，我于一切道为外。” 诸天子言：“汝云何是邪行人？” 文殊师利言：“我已知一切法皆是邪虚妄不实，是故我是邪行人。” 说是法时万天子得闻是语，皆得无生法忍，各作是言：“是诸众生皆得大利，得闻真正金刚语句，何况闻已信 现代汉语译本 ‘菩萨不到十地（Bodhisattva does not reach the ten grounds），不能证得佛法吗？’ 文殊师利（Manjushri）说：‘各位天子，你们认为如何？幻化出来的人能到达十地，证得佛法吗？’ 诸位天子说：‘幻化出来的人尚且没有固定的居所，更何况从一个住地到达另一个住地呢？’ 文殊师利说：‘各位天子！一切法都如幻象，没有去，没有来，没有过去，没有出来，没有到达。’ 诸位天子说：‘你难道不能证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）吗？’ 文殊师利说：‘各位天子！你们认为如何？凡夫被贪欲蒙蔽内心，能坐在道场证得一切智吗？’ 诸位天子说：‘不能。’ 诸位天子说：‘文殊师利！你现在被贪欲蒙蔽内心，是凡夫吗？’ 文殊师利说：‘是的，是的！我是凡夫，从贪欲生起，从瞋恚生起，从愚痴生起，我是外道，是邪行人。’ 诸位天子说：‘因为什么缘故你自己说：“我是凡夫，从贪欲生起，瞋恚生起，愚痴生起？”’ 文殊师利说：‘贪欲、瞋恚、愚痴的自性，在十方都无法找到，我因为安住于不执著的法性中，所以说我是被凡夫的三毒所覆盖。’ ‘文殊师利！你为什么叫外道？’ 文殊师利说：‘我最终不会到达外道，因为诸道的自性不可得，我对一切道来说都是外道。’ 诸位天子说：‘你为什么是邪行人？’ 文殊师利说：‘我已经知道一切法都是虚妄不实的，所以我是邪行人。’ 当宣说这个法的时候，万名天子听闻这些话语，都证得了无生法忍（Anutpattika-dharma-kshanti），各自说道：‘这些众生都获得了巨大的利益，听闻了真正金刚般的语句，更何况听闻之后还能信受奉行呢！’