English
English version: I say that a person who has attained the Holy Truths (Arya-satya, the Four Noble Truths), cultivates the Four Foundations of Mindfulness (Catuḥsmṛtyupasthāna, mindfulness of body, feelings, mind, and phenomena), practices the Noble Eightfold Path (Āryāṣṭāṅgamārga, the eight aspects of right understanding, thought, speech, action, livelihood, effort, mindfulness, and concentration), possesses the Five Roots (Pañcendriyāṇi, the five faculties of faith, effort, mindfulness, concentration, and wisdom), and perfects the Seven Factors of Enlightenment (Sapta bodhyaṅgāni, the seven factors of mindfulness, investigation, energy, joy, tranquility, concentration, and equanimity), is called one who has attained liberation, reached the other shore, left the dangerous ground, arrived at a fearless place on land, cast off heavy burdens, and removed all defilements. This person is called one who possesses nothing, worries about nothing, and accepts nothing. This is called an Arhat (Arhat, a perfected being who has eradicated all defilements and attained liberation), this is called a Śrāmaṇa (Śrāmaṇa, a wandering ascetic), this is called a Brāhmaṇa (Brāhmaṇa, a member of the priestly class, or a spiritually advanced person), this is called a Bhikṣu (Bhikṣu, a Buddhist monk), this is called one who is cleansed by bathing, this is called a wise person, this is called a liberated person, this is called a hearer of the Dharma, this is called a child of the Buddha, this is called a disciple of Shakyamuni, this is called one who has broken the thorns, this is called one who has unlocked the key, this is called one who has crossed the moat, this is called one who has abandoned desire, this is called one who has opened the door, this is called one who is victorious among the noble and virtuous. 'Mañjuśrī, if a Bhikṣu accomplishes such Dharma, he is called a field of merit in the realms of gods and humans, and should receive offerings. Mañjuśrī, if this Bhikṣu wishes not to eat the offerings of the country in vain, wishes to destroy the net of Māra (Māra, the personification of evil), wishes to cross the sea of birth and death, wishes to attain Nirvāṇa (Nirvāṇa, the state of perfect peace and liberation), wishes to escape all suffering, and wishes to be a field of merit for all gods and humans, he should diligently cultivate such Dharma.' When the Buddha spoke this Dharma, thirty-two thousand gods attained the true nature of all phenomena, and each scattered celestial Mandala flowers (Mandala flower) upon the Buddha, saying: 'World Honored One! If a person can hear such Dharma, that person is called one who has left home well, how much more so if they believe, recite, and practice as it is said? World Honored One! If someone hears this Dharma even for a moment, that person is called one without arrogance.' At that time, the Dharma Prince Mañjuśrī said to the Buddha: 'May the World Honored One please speak the Dhāraṇī (Dhāraṇī, a sacred utterance or mantra), because of this Dhāraṇī, may all Bodhisattvas attain unobstructed eloquence, have no fear of any sounds, be able to make all Dharmas into Buddha-Dharma, and believe and understand that all Dharmas are of one single nature.' The Buddha said to Mañjuśrī: 'Now listen carefully! I will speak to you about the Dharma gate of unmoving nature. If Bodhisattvas can enter this Dharma gate, they can illuminate all Dharmas with the light of wisdom, and quickly attain the forbearance of the non-arising of phenomena (anutpattika-dharma-kṣānti, the realization of the truth of the non-arising and non-ceasing of all phenomena).' --------------------------------------------------------------------------------
Chinese
文殊师利白佛言：“世尊！云何名不动处种性法门？” 佛告文殊师利：“一切众生其心皆一，是名种性。” “世尊！云何是事名为种性？” 佛告文殊师利：“一切众生皆无有心，缘性不可得故，是名种性。文殊师利！一切众生皆同一量，是名种子。” “世尊！云何是事名为种性？” 佛言：“一切众生皆如虚空量，终归无障碍，是名种子。文殊师利！一切众生皆是一众生，是名种子。” “世尊！云何是事名为种性？” “文殊师利！一切众生皆是一相，毕竟不生离诸名字，一异不可得故，是名种性。文殊师利！贪欲是不动相。” “世尊！云何是事名不动相？” 佛言：“文殊师利！贪欲是不动相，安住法性中，以不住故，是贪欲不可得性常离故，是名不动相。文殊师利！瞋恚是金刚。” “世尊！云何是事名为金刚？” “文殊师利！瞋恚不可断不可坏，亦如金刚不可断不可坏，一切法亦如是，不可断不可坏，诸法本不决定故，是名如金刚。文殊师利！愚痴是智慧性。” “世尊！云何是事名智慧性。” “文殊师利！一切法离智慧亦离愚痴，譬如虚空无有智慧亦无愚痴，一切法亦如是，无有智慧亦无愚痴，智慧 现代汉语译本 文殊师利菩萨对佛说：‘世尊！什么叫做不动处种性法门？’ 佛告诉文殊师利菩萨：‘一切众生的心本来就是一体的，这就叫做种性。’ ‘世尊！什么样的事叫做种性？’ 佛告诉文殊师利菩萨：‘一切众生本来就没有心，因为缘起之性是不可得的，这就叫做种性。文殊师利！一切众生都具有相同的量，这就叫做种子。’ ‘世尊！什么样的事叫做种性？’ 佛说：‘一切众生都像虚空一样广大，最终归于无障碍，这就叫做种子。文殊师利！一切众生都是一个众生，这就叫做种子。’ ‘世尊！什么样的事叫做种性？’ ‘文殊师利！一切众生都是一个相，毕竟不生不灭，远离各种名字，一和异都不可得，所以叫做种性。文殊师利！贪欲就是不动相。’ ‘世尊！什么样的事叫做不动相？’ 佛说：‘文殊师利！贪欲就是不动相，安住在法性之中，因为不住于任何地方，所以贪欲的自性是不可得的，并且是常离的，所以叫做不动相。文殊师利！嗔恚就是金刚（vajra）。’ ‘世尊！什么样的事叫做金刚？’ ‘文殊师利！嗔恚是不可断、不可坏的，就像金刚一样不可断、不可坏，一切法也是这样，不可断、不可坏，因为诸法的本性是不决定的，所以叫做如金刚。文殊师利！愚痴就是智慧性。’ ‘世尊！什么样的事叫做智慧性？’ ‘文殊师利！一切法既离开了智慧，也离开了愚痴，譬如虚空没有智慧也没有愚痴，一切法也是这样，没有智慧也没有愚痴，智慧’
English
English version Manjushri (Mañjuśrī) said to the Buddha (Buddha), 'World Honored One (Śākyamuni)! What is called the 'Immovable Nature Lineage Dharma Gate'?' The Buddha told Manjushri, 'All sentient beings have one mind, this is called lineage (gotra).' 'World Honored One! What is this thing called lineage?' The Buddha told Manjushri, 'All sentient beings have no mind, because the nature of dependent origination is unattainable, this is called lineage. Manjushri! All sentient beings have the same measure, this is called seed (bīja).' 'World Honored One! What is this thing called lineage?' The Buddha said, 'All sentient beings are like the measure of space, ultimately returning to no obstruction, this is called seed. Manjushri! All sentient beings are one sentient being, this is called seed.' 'World Honored One! What is this thing called lineage?' 'Manjushri! All sentient beings are one aspect, ultimately not arising, separated from all names, one and different are unattainable, therefore it is called lineage. Manjushri! Greed is the immovable aspect.' 'World Honored One! What is this thing called the immovable aspect?' The Buddha said, 'Manjushri! Greed is the immovable aspect, abiding in the nature of Dharma (Dharma), because it does not abide, the nature of greed is unattainable and is always separate, therefore it is called the immovable aspect. Manjushri! Anger is vajra (vajra).' 'World Honored One! What is this thing called vajra?' 'Manjushri! Anger is unbreakable and indestructible, just like vajra is unbreakable and indestructible, all dharmas are also like this, unbreakable and indestructible, because the nature of all dharmas is not determined, therefore it is called like vajra. Manjushri! Ignorance is the nature of wisdom.' 'World Honored One! What is this thing called the nature of wisdom?' 'Manjushri! All dharmas are separated from both wisdom and ignorance, just like space has neither wisdom nor ignorance, all dharmas are also like this, having neither wisdom nor ignorance, wisdom' --------------------------------------------------------------------------------
Chinese
愚痴智可知法，从本已来俱寂灭故，是名愚痴智慧处。文殊师利！色阴是不动处。” “世尊！云何是事名不动处？” “文殊师利！如天帝之幢深根安固不可动摇，一切法亦如是，以不住法故安住法性中，是法无来处无去处无取无舍，安住无住处故，是故色名不动相。文殊师利！受阴是灭性。” “世尊！云何是事名为灭性？” “文殊师利！一切诸受相性常寂灭故，诸受非内外，非东方非南西北方四维上下来。何以故？若乐受在内，一切众生常应受乐；若苦受在内，一切众生常应受苦；若不苦不乐受在内，一切众生应受不苦不乐。文殊师利！今一切诸受实不在内不在外不在两中间，不在东方南西北方四维上下，是故一切诸受如草木瓦石，毕竟不生不灭无相，是故受名寂灭相。文殊师利！想阴是种性。” “世尊！云何是事名为种性？” “文殊师利！是想皆忆想分别起、从虚妄中生，如空拳如野马，本性自离，是故想阴名种性。文殊师利！行阴是种性。” “世尊！云何是事名为种性？” “文殊师利！一切诸行离数无数入平等数，譬如芭蕉毕竟无实本性自尔，一切法亦如是，无名字无性故，是故行阴名为种性。文殊师利！识阴是种性。” “世尊！云 现代汉语译本 ‘愚痴’和‘智慧’是可以互相了解的法，因为从根本上来说，它们都是寂灭的，所以称为愚痴智慧处。文殊师利（Manjushri，菩萨名）！色阴（Rupa Skandha，五蕴之一，指物质现象）是不动处。” ‘世尊（Bhagavan，对佛的尊称）！什么叫做不动处？’ ‘文殊师利！就像天帝（Deva，神）的旗帜，根深蒂固，不可动摇，一切法也是这样，因为不住于任何法，所以安住在法性之中。这种法没有来处，没有去处，没有取，没有舍，安住在无住之处，所以色阴被称为不动相。文殊师利！受阴（Vedana Skandha，五蕴之一，指感受）是灭性。’ ‘世尊！什么叫做灭性？’ ‘文殊师利！一切诸受的相和性都是常寂灭的，所以诸受不在内，不在外，不在东方，不在南西北方，不在四维上下。为什么呢？如果乐受在内，一切众生应该常常感受快乐；如果苦受在内，一切众生应该常常感受痛苦；如果不苦不乐受在内，一切众生应该感受不苦不乐。文殊师利！现在一切诸受实际上不在内，不在外，不在两者中间，不在东方南西北方四维上下，所以一切诸受就像草木瓦石一样，毕竟不生不灭，没有自相，所以受阴被称为寂灭相。文殊师利！想阴（Samjna Skandha，五蕴之一，指知觉）是种性。’ ‘世尊！什么叫做种性？’ ‘文殊师利！这些想都是忆想分别产生的，从虚妄中产生，就像空拳，就像野马，本性自然分离，所以想阴被称为种性。文殊师利！行阴（Samskara Skandha，五蕴之一，指意志行为）是种性。’ ‘世尊！什么叫做种性？’ ‘文殊师利！一切诸行，离数无数，入于平等数，譬如芭蕉，毕竟没有实在，本性自然如此，一切法也是这样，没有名字，没有自性，所以行阴被称为种性。文殊师利！识阴（Vijnana Skandha，五蕴之一，指识别）是种性。’ ‘世尊！什么
English
English version ‘Ignorance’ and ‘wisdom’ are knowable dharmas, because from the very beginning, they are both quiescent. Therefore, it is called the place of ignorance and wisdom. Manjushri (Manjushri, a Bodhisattva)! The Rupa Skandha (Rupa Skandha, one of the five skandhas, referring to material phenomena) is the immovable place.’ ‘Bhagavan (Bhagavan, an honorific title for the Buddha)! What is called the immovable place?’ ‘Manjushri! Just like the banner of the Deva (Deva, a god), with deep roots firmly established and unshakeable, all dharmas are also like this. Because they do not abide in any dharma, they abide in the nature of dharma. This dharma has no coming, no going, no taking, no discarding, abiding in the place of non-abiding. Therefore, Rupa is called the immovable aspect. Manjushri! The Vedana Skandha (Vedana Skandha, one of the five skandhas, referring to feelings) is the nature of extinction.’ ‘Bhagavan! What is called the nature of extinction?’ ‘Manjushri! The characteristics and nature of all feelings are always quiescent. Therefore, feelings are not internal, not external, not in the east, not in the south, north, west, not in the four intermediate directions, not above, not below. Why? If pleasurable feelings were internal, all beings should always experience pleasure; if painful feelings were internal, all beings should always experience pain; if neither painful nor pleasurable feelings were internal, all beings should experience neither pain nor pleasure. Manjushri! Now, all feelings are actually not internal, not external, not in between the two, not in the east, south, north, west, four intermediate directions, above, below. Therefore, all feelings are like grass, trees, tiles, and stones, ultimately without arising, without ceasing, without characteristics. Therefore, Vedana is called the aspect of quiescence. Manjushri! The Samjna Skandha (Samjna Skandha, one of the five skandhas, referring to perception) is a seed nature.’ ‘Bhagavan! What is called a seed nature?’ ‘Manjushri! These thoughts all arise from recollection and discrimination, born from illusion, like an empty fist, like a mirage, their inherent nature is naturally separate. Therefore, the Samjna Skandha is called a seed nature. Manjushri! The Samskara Skandha (Samskara Skandha, one of the five skandhas, referring to volitional formations) is a seed nature.’ ‘Bhagavan! What is called a seed nature?’ ‘Manjushri! All Samskaras, beyond number and countless, enter into equal number, like a banana tree, ultimately without substance, its inherent nature is naturally so. All dharmas are also like this, without name, without self-nature. Therefore, the Samskara Skandha is called a seed nature. Manjushri! The Vijnana Skandha (Vijnana Skandha, one of the five skandhas, referring to consciousness) is a seed nature.’ ‘Bhagavan! What -------------------------------------------------------------------------------- 何是事名为种性？”