Chinese
不应舍、不应离、不应除。何以故？文殊师利！一切诸相毕竟离故，从本已来无所取，常是舍相，诸法非智慧所及，非愚痴所及，是故无学名不动相。” 诸法无行经卷上 大正藏第 15 册 No. 0650 诸法无行经 诸法无行经卷下 姚秦龟兹三藏鸠摩罗什译 尔时文殊师利法王子白佛言：“世尊！我亦乐说不动相。” 佛言：“汝乐说者便可说之。” 文殊师利言：“世尊！一切众生皆得菩提，是名不动相。” “文殊师利！云何是事名不动相？” “世尊！一切法无向无得，一切众生皆入菩提性中，是故说一切众生皆得菩提。又是菩提非是得相。何以故？众生性即是菩提故，是故一切众生皆得菩提名不动相。世尊！一切众生皆成就一切智慧，名不动相。” “文殊师利！云何是事名不动相？” “世尊！一切众生无性，无性故入如来平等中，从本已来是一切智慧性性同故，名不动相。世尊！一切众生皆是道场，是不动相。” “文殊师利！云何是事名不动相？” “世尊！道场者有何义？” “文殊师利！一切法寂灭相，无生相、无所有相、不可取相，是名道场义。” “世尊！一切众生不入此道场耶？ 现代汉语译本：不应该舍弃、不应该离开、不应该去除。为什么呢？文殊师利（Manjusri，菩萨名）！一切诸相毕竟是远离的，从一开始就没有什么可以执取的，常是舍弃之相。诸法不是智慧所能达到的，也不是愚痴所能达到的，因此，无学之人所证得的境界，名为不动之相。 《诸法无行经》卷下 姚秦龟兹三藏鸠摩罗什译 这时，文殊师利（Manjusri，菩萨名）法王子对佛说：‘世尊！我也乐意宣说不动之相。’ 佛说：‘你乐意宣说，那就说吧。’ 文殊师利（Manjusri，菩萨名）说：‘世尊！一切众生都已证得菩提（Bodhi，觉悟），这就是不动之相。’ ‘文殊师利（Manjusri，菩萨名）！为什么这件事是不动之相呢？’ ‘世尊！一切法无所趋向，无所得，一切众生都已进入菩提（Bodhi，觉悟）的自性之中，所以说一切众生都已证得菩提（Bodhi，觉悟）。而且这菩提（Bodhi，觉悟）不是一个可以得到的相。为什么呢？众生的自性就是菩提（Bodhi，觉悟），所以说一切众生都已证得菩提（Bodhi，觉悟），这就是不动之相。世尊！一切众生都已成就一切智慧，这就是不动之相。’ ‘文殊师利（Manjusri，菩萨名）！为什么这件事是不动之相呢？’ ‘世尊！一切众生没有自性，因为没有自性，所以进入如来的平等之中，从一开始就是一切智慧的自性，自性相同，所以名为不动之相。世尊！一切众生都是道场，这就是不动之相。’ ‘文殊师利（Manjusri，菩萨名）！为什么这件事是不动之相呢？’ ‘世尊！道场是什么意思呢？’ ‘文殊师利（Manjusri，菩萨名）！一切法是寂灭之相，无生之相、无所有之相、不可取之相，这就是道场的意思。’ ‘世尊！一切众生不进入这个道场吗？’
English
English version: It should not be abandoned, it should not be left, it should not be removed. Why? Manjusri (Manjusri, name of a Bodhisattva)! All phenomena are ultimately detached, from the very beginning there is nothing to grasp, it is always the aspect of abandonment. The dharmas are beyond the reach of wisdom, and beyond the reach of ignorance, therefore, the state attained by the non-learner is called the immovable aspect. The Sutra of No-Action in All Dharmas, Scroll 1 The Sutra of No-Action in All Dharmas, Scroll 2 Translated by Kumarajiva of Kucha during the Yao Qin Dynasty At that time, Manjusri (Manjusri, name of a Bodhisattva), the Dharma Prince, said to the Buddha: 'World Honored One! I also delight in speaking about the immovable aspect.' The Buddha said: 'If you delight in speaking, then you may speak.' Manjusri (Manjusri, name of a Bodhisattva) said: 'World Honored One! All sentient beings have attained Bodhi (Bodhi, enlightenment), this is called the immovable aspect.' 'Manjusri (Manjusri, name of a Bodhisattva)! Why is this matter called the immovable aspect?' 'World Honored One! All dharmas have no direction and nothing to be attained, all sentient beings have entered the nature of Bodhi (Bodhi, enlightenment), therefore it is said that all sentient beings have attained Bodhi (Bodhi, enlightenment). Moreover, this Bodhi (Bodhi, enlightenment) is not an aspect to be attained. Why? Because the nature of sentient beings is Bodhi (Bodhi, enlightenment), therefore it is said that all sentient beings have attained Bodhi (Bodhi, enlightenment), this is called the immovable aspect. World Honored One! All sentient beings have accomplished all wisdom, this is called the immovable aspect.' 'Manjusri (Manjusri, name of a Bodhisattva)! Why is this matter called the immovable aspect?' 'World Honored One! All sentient beings have no self-nature, because they have no self-nature, they enter the equality of the Tathagata, from the very beginning it is the nature of all wisdom, the natures are the same, therefore it is called the immovable aspect. World Honored One! All sentient beings are Bodhimanda (Bodhimanda, place of enlightenment), this is the immovable aspect.' 'Manjusri (Manjusri, name of a Bodhisattva)! Why is this matter called the immovable aspect?' 'World Honored One! What is the meaning of Bodhimanda (Bodhimanda, place of enlightenment)?' 'Manjusri (Manjusri, name of a Bodhisattva)! All dharmas are the aspect of quiescence, the aspect of non-birth, the aspect of non-possession, the aspect of non-grasping, this is the meaning of Bodhimanda (Bodhimanda, place of enlightenment).' 'World Honored One! Do not all sentient beings enter this Bodhimanda (Bodhimanda, place of enlightenment)?' -------------------------------------------------------------------------------- ” 佛言：“如是，如是！”
Chinese
“是故世尊！一切众生皆是道场，名不动相。世尊！一切众生皆得无生法忍，名不动相。” “文殊师利！云何是事名不动相？” “世尊！一切众生，无尽无生无灭、性离无性，入平等忍故，是故一切众生皆得无生法忍，名不动相。世尊！一切众生皆得无碍辩才，名为不动相。” “云何是事名不动相？” “世尊！一切众生诸所有乐说，于十方界索不可得。所以者何？皆入无碍辩才平等法中故。世尊！诸所乐说，自性皆离，无决定故、无所有故，是故一切众生皆得无碍辩才，名不动相。世尊！一切众生皆得陀罗尼，名不动相。” “文殊师利！云何是事名不动相？” “世尊！一切众生以众生相能持色声香味触法，以虚诳不实忆想分别取相故，是故一切众生皆得陀罗尼，名不动相。世尊！一切众生皆得慈心，名不动相。” “文殊师利！云何是事名不动相？” “世尊！一切众生无众生性，从本已来无瞋无慈，得瞋慈平等无分别故，是故一切众生皆得慈心，名不动相。世尊！一切众生皆成就大悲，名不动相。” “文殊师利！云何是事名不动相。” “世尊！一切众生无起无作相，皆入如来平等法中， 现代汉语译本 佛说：‘是的，是的！’ ‘所以，世尊！一切众生都是道场（bodhimanda，觉悟的场所），这称为不动相。世尊！一切众生都证得无生法忍（anutpattika-dharma-kshanti，对事物不生不灭的真理的领悟），这称为不动相。’ ‘文殊师利（Manjushri，智慧的菩萨）！什么样的事称为不动相？’ ‘世尊！一切众生，无尽无生无灭，自性远离有与无的对立，进入平等忍（samata-kshanti，对一切事物平等性的领悟）的缘故，所以一切众生都证得无生法忍，这称为不动相。世尊！一切众生都获得无碍辩才（pratibhana，无碍的辩论能力），这称为不动相。’ ‘什么样的事称为不动相？’ ‘世尊！一切众生所有喜爱的言说，在十方世界都无法找到其真实存在。为什么呢？因为都进入了无碍辩才的平等法中。世尊！所有喜爱的言说，其自性都是空性的，没有决定性，没有实在性，所以一切众生都获得无碍辩才，这称为不动相。世尊！一切众生都获得陀罗尼（dharani，总持，记忆和理解佛法的能力），这称为不动相。’ ‘文殊师利！什么样的事称为不动相？’ ‘世尊！一切众生以众生相（sattva-samjna，对众生的错误认知）能够执持色声香味触法（rupa-shabda-gandha-rasa-sparsha-dharma，六种感官对象），因为虚妄不实的忆想分别而取相（samjna，认知），所以一切众生都获得陀罗尼，这称为不动相。世尊！一切众生都获得慈心（maitri，慈爱之心），这称为不动相。’ ‘文殊师利！什么样的事称为不动相？’ ‘世尊！一切众生没有众生性，从本来就没有嗔恨和慈爱的对立，证得嗔恨和慈爱的平等，没有分别的缘故，所以一切众生都获得慈心，这称为不动相。世尊！一切众生都成就大悲（maha-karuna，伟大的同情心），这称为不动相。’ ‘文殊师利！什么样的事称为不动相？’ ‘世尊！一切众生没有生起和造作的相状，都进入如来（Tathagata，佛）的平等法中，
English
English version The Buddha said: 'So it is, so it is!' 'Therefore, World Honored One! All sentient beings are bodhimandas (bodhimanda, place of enlightenment), this is called the Immovable Characteristic. World Honored One! All sentient beings attain the Anutpattika-dharma-kshanti (anutpattika-dharma-kshanti, the realization of the truth of non-origination and non-cessation of things), this is called the Immovable Characteristic.' 'Manjushri (Manjushri, the Bodhisattva of wisdom)! What kind of thing is called the Immovable Characteristic?' 'World Honored One! All sentient beings, without end, without arising, without ceasing, their nature is apart from existence and non-existence, because they enter into the Samata-kshanti (samata-kshanti, the realization of the equality of all things), therefore all sentient beings attain the Anutpattika-dharma-kshanti, this is called the Immovable Characteristic. World Honored One! All sentient beings attain unimpeded eloquence (pratibhana, unimpeded ability to debate), this is called the Immovable Characteristic.' 'What kind of thing is called the Immovable Characteristic?' 'World Honored One! All the delightful speech that all sentient beings have, cannot be found in the ten directions. Why? Because they all enter into the equality of unimpeded eloquence. World Honored One! All delightful speech, their nature is empty, without definiteness, without substantiality, therefore all sentient beings attain unimpeded eloquence, this is called the Immovable Characteristic. World Honored One! All sentient beings attain Dharani (dharani, total retention, the ability to remember and understand the Dharma), this is called the Immovable Characteristic.' 'Manjushri! What kind of thing is called the Immovable Characteristic?' 'World Honored One! All sentient beings, with the perception of sentient beings (sattva-samjna, the false perception of sentient beings), are able to grasp form, sound, smell, taste, touch, and dharma (rupa-shabda-gandha-rasa-sparsha-dharma, the six sense objects), because of false and unreal recollection and discrimination, they grasp at appearances (samjna, cognition), therefore all sentient beings attain Dharani, this is called the Immovable Characteristic. World Honored One! All sentient beings attain loving-kindness (maitri, loving-kindness), this is called the Immovable Characteristic.' 'Manjushri! What kind of thing is called the Immovable Characteristic?' 'World Honored One! All sentient beings have no sentient being nature, from the beginning there is no opposition between hatred and loving-kindness, they attain the equality of hatred and loving-kindness, without discrimination, therefore all sentient beings attain loving-kindness, this is called the Immovable Characteristic. World Honored One! All sentient beings accomplish great compassion (maha-karuna, great compassion), this is called the Immovable Characteristic.' 'Manjushri! What kind of thing is called the Immovable Characteristic?' 'World Honored One! All sentient beings have no appearance of arising or creating, they all enter into the equality of the Tathagata (Tathagata, the Buddha)'s Dharma, --------------------------------------------------------------------------------
Chinese
不出大悲之性，以恼悲无分别故，是故一切众生皆成就大悲，名不动相。世尊！一切众生皆得三昧，名不动相。” “文殊师利！云何是事名不动相？” “世尊！一切众生性常定，离诸缘故。若众生从缘生知，于缘中生知，不名为知。所以者何？诸知念念无常毕竟空故，是故一切众生皆成就三昧，名不动相。世尊！一切诸佛皆成就贪欲，名不动相。” “文殊师利！云何是事名不动相。” “世尊！一切诸佛皆入贪欲平等法中故，远离诤讼通达贪欲性故。世尊！贪欲即是菩提。何以故？知贪欲实性说名菩提，是故一切诸佛皆成就贪欲，名不动相。世尊！一切诸佛皆成就瞋恚，名不动相。” “文殊师利！云何是事名不动相？” “世尊！一切诸佛皆说有为法过罪者，安住瞋恚平等性中，通达瞋恚性故，是名一切诸佛皆成就瞋恚，名不动相。世尊！一切诸佛皆成就愚痴，名不动相。” “文殊师利！云何是事名不动相？” “世尊！一切诸佛能度一切贪著名字众生，安住愚痴平等性中，通达愚痴性故，是名一切诸佛成就愚痴，名不动相。世尊！一切诸佛皆成就身见，名不动相。” “文殊师利！云何是事名不动相？” “世尊！一切诸佛安住身见性中 现代汉语译本：不超出大悲的本性，因为恼怒和大悲没有分别的缘故，所以一切众生都成就大悲，名为不动相（不动摇的境界）。世尊！一切众生都得到三昧（专注的状态），名为不动相。 ‘文殊师利（Manjushri，智慧的象征）！为什么这件事叫做不动相？’ ‘世尊！一切众生的本性常常是定的，远离各种因缘的缘故。如果众生从因缘而生起知觉，在因缘中生起知觉，不叫做知。为什么呢？因为各种知觉念念无常，毕竟是空的缘故，所以一切众生都成就三昧，名为不动相。世尊！一切诸佛都成就贪欲，名为不动相。’ ‘文殊师利！为什么这件事叫做不动相？’ ‘世尊！一切诸佛都进入贪欲的平等法中，远离争讼，通达贪欲的本性。世尊！贪欲就是菩提（觉悟）。为什么呢？因为知道贪欲的真实本性就叫做菩提，所以一切诸佛都成就贪欲，名为不动相。世尊！一切诸佛都成就嗔恚（愤怒），名为不动相。’ ‘文殊师利！为什么这件事叫做不动相？’ ‘世尊！一切诸佛都说有为法（因缘和合的事物）的过失和罪过，安住在嗔恚的平等本性中，通达嗔恚的本性，这叫做一切诸佛都成就嗔恚，名为不动相。世尊！一切诸佛都成就愚痴（迷惑），名为不动相。’ ‘文殊师利！为什么这件事叫做不动相？’ ‘世尊！一切诸佛能够度化一切贪著名字的众生，安住在愚痴的平等本性中，通达愚痴的本性，这叫做一切诸佛成就愚痴，名为不动相。世尊！一切诸佛都成就身见（对身体的执着），名为不动相。’ ‘文殊师利！为什么这件事叫做不动相？’ ‘世尊！一切诸佛安住在身见的本性中