English
English version: ‘If I were to resolve and follow a practice that causes all beings to be consumed by lust, anger, and delusion, I would rather devote myself to that practice.’ The Light-Radiant Banner Deva (Shiguangmingchuang tianzi) asked: ‘What kind of practice is that? It is a place unattainable by all Buddhas and great sages.’ The answer was: ‘It is the practice of emptiness, signlessness, and wishlessness, a place unattainable by all Buddhas and great sages.’ The deva further asked: ‘Since it is a place unattainable by all Buddhas and great sages, are you, benevolent one, currently practicing this?’ Manjushri (Wenshu) replied: ‘If there were such a practice, I would engage in it. What I have practiced in the past is never clinging to any practice. Why is that? Because all dharmas are inherently tranquil and pure.’ The deva asked: ‘With what kind of samadhi (ding) does one follow the practice of the Four Foundations of Mindfulness (si yi zhi)?’ The deva further asked: ‘What are the Foundations of Mindfulness? Is it that all dharmas are without intention and thought?’ The deva further asked: ‘If there is neither intention nor thought, how can there be practice?’ Manjushri replied: ‘Without intention and thought is the foremost practice; only this practice is the practice of equality. When the practice is equal, there is no partiality; when there is no partiality, there are no Five Destinies (wu qu); when there are no Five Destinies, one does not see the root of delusion; when there is no root of delusion, wisdom-light does not arise; when light does not arise, there is no arising; when there is no arising, there is no destruction; when there is no destruction, there are no precepts; when there are no precepts, there is no accomplishment; when there is no accomplishment, there is no destruction; when there is no destruction, this is called purity from beginning to end; this is the practice of the wise and holy, forever free from the toils of the world (chen lao).’ Again, the deva asked Manjushri: ‘What is meant by the so-called toils of the world?’ Manjushri replied: ‘If the consciousness regresses, delighting in worldly pleasures and turning away from the wisdom of the Buddha, this is called the toils of the world. If one clings to thoughts, believing in the existence of a self, relying on something and giving rise to thoughts, being arrogant and conceited, having attachments, hopes, and vows, comparing and measuring, estimating distances, contemplating and observing, considering what should or should not be. If one removes pride and arrogance but then believes in annihilation, the mind clinging to permanence, clinging to one's own views regarding places of rest where there is nothing to cling to, grasping at existence and clinging to non-existence, even to the point of indulging in frivolous thoughts and playful amusement, measuring one's mind, desiring to reach…’ -------------------------------------------------------------------------------- 平等，计如是行、贤圣法律，皆为尘劳。”
Chinese
时光明幢天子赞曰：“善哉，善哉！文殊师利！快说斯言，乃能以此四意止行。” 文殊师利寻告之曰：“无得妄想，于诸名色悉无所生亦无所成，复无现在亦无言辞，假随时说，诸法无住亦无不住，反称善哉！” 又问天子：“不说意止则不可说，亦无能讲令辞所趣。所以者何？一切诸法悉无所说，欲宣诸法不可分别，未曾有教，各各随时而开化之。” 时光明幢问文殊曰：“向者所说，顺从一切愚痴凡夫，所住处所行淫怒痴，住于此行而复兴起。愚痴凡夫为住何所行淫怒痴？” 文殊答曰：“愚痴凡夫住无所有，行淫怒痴立在法界，处于本际而住无本。所以者何？天子当知，法界所在，不可分别亦不可说，无本本际亦复若兹。” 天子又问：“所言本际，为何谓乎？” 文殊答曰：“众生之原名曰本际。” 天子又问：“众生之原，为何谓乎？” 文殊答曰：“生死之本，为众生原。” 天子又问：“于彼何谓为生死本？” 文殊答曰：“虚空之本为生死原，由如，天子！虚空之界，本际无断无有边岸，不长不短，不粗不细，不广不狭，无远无近，无方无圆，其虚空者假有号耳，亦复无名。一切 现代汉语译本： ‘平等，像这样实行、贤圣的法律，都不过是尘世的烦恼。’ 时光明幢天子赞叹道：‘说得好，说得好！文殊师利（Manjushri，智慧的象征）！能如此快速地说出这些话，才能用这四种意念止息烦恼。’ 文殊师利接着告诉他：‘不要妄想，对于各种名色（nama-rupa，构成个体存在的要素）都没有产生也没有成就，既没有现在也没有言辞，只是暂时随着情况说说而已，一切法既不是常住也不是不常住，反而称赞说得好！’ 又问天子：‘如果不说意念止息，就无法说，也没有人能讲清楚言辞所指向的意义。为什么呢？因为一切法都无法用言语表达，想要宣说诸法是无法分别的，从未有过固定的教导，只是各自随着情况来开导教化。’ 时光明幢问文殊：‘您刚才所说的，顺应一切愚痴凡夫，他们所居住的地方充满淫欲、愤怒和愚痴，安住于此而又不断兴起。愚痴凡夫安住在什么地方而行淫欲、愤怒和愚痴呢？’ 文殊回答说：‘愚痴凡夫安住在无所有之处，在法界（dharma-dhatu，一切法的本性）中行淫欲、愤怒和愚痴，处于本际（bhutakoti，实相的终极境界）而安住于无本。为什么呢？天子应当知道，法界所在之处，不可分别也不可说，无本的本际也是如此。’ 天子又问：‘所说的本际，是指什么呢？’ 文殊回答说：‘众生的根源叫做本际。’ 天子又问：‘众生的根源，是指什么呢？’ 文殊回答说：‘生死的根本，是众生的根源。’ 天子又问：‘在那里，什么叫做生死的根本呢？’ 文殊回答说：‘虚空的根本是生死的根源，就像，天子！虚空的界限，本际没有断绝也没有边岸，不长不短，不粗不细，不广不狭，无远无近，无方无圆，这虚空只是假借一个名称罢了，实际上也没有名字。一切’
English
English version: 'Equality, such practices, and the laws of the virtuous and sages are all worldly afflictions.' The Time Light Banner Deva (Shi Guang Ming Chuang Tian Zi) praised: 'Excellent, excellent! Manjushri (Manjushri, symbol of wisdom)! You speak so quickly, and only in this way can these four intentions cease afflictions.' Manjushri then told him: 'Do not have delusions; in all nama-rupa (nama-rupa, the elements constituting individual existence), there is neither arising nor accomplishment, neither present nor words. It is just temporarily speaking according to circumstances. All dharmas are neither permanent nor impermanent. Instead, you praise it as excellent!' He further asked the deva: 'If one does not speak of the cessation of intention, it cannot be spoken, and no one can clearly explain the meaning to which the words point. Why? Because all dharmas cannot be expressed in words. If you want to proclaim the dharmas, they cannot be distinguished. There has never been a fixed teaching; it is just guiding and teaching each according to the circumstances.' Time Light Banner asked Manjushri: 'What you just said conforms to all ignorant ordinary beings. The places where they dwell are full of lust, anger, and ignorance, abiding in this and constantly arising. Where do ignorant ordinary beings abide when they practice lust, anger, and ignorance?' Manjushri replied: 'Ignorant ordinary beings abide in nothingness, practice lust, anger, and ignorance in the dharma-dhatu (dharma-dhatu, the nature of all dharmas), and dwell in the bhutakoti (bhutakoti, the ultimate state of reality) while abiding in no basis. Why? Deva, you should know that the place where the dharma-dhatu is located cannot be distinguished or spoken, and the bhutakoti without a basis is also like this.' The deva then asked: 'What is meant by the bhutakoti?' Manjushri replied: 'The origin of sentient beings is called bhutakoti.' The deva then asked: 'What is meant by the origin of sentient beings?' Manjushri replied: 'The root of birth and death is the origin of sentient beings.' The deva then asked: 'In that, what is called the root of birth and death?' Manjushri replied: 'The root of space is the origin of birth and death, just like, Deva! The boundary of space, the bhutakoti has no end and no shore, is neither long nor short, neither coarse nor fine, neither wide nor narrow, neither far nor near, neither square nor round. This space is just a borrowed name; in reality, it has no name. All' --------------------------------------------------------------------------------
Chinese
诸法亦复若斯，犹如虚空，但假有名。亦如虚空不生不寿，不病不老，亦复不死，亦无往生，无有妄想，不怀瞋恨，亦无所失，亦无不失悉无所著，不怀忧戚，一切诸法皆为归趣，此一本际亦无所归，无有计数。天子当知，一切诸法无进无退，无合无散，不可恕当，无处所故。是故，天子！一切诸法悉无处所，无所志愿，无将不将，无有科律，是为一切诸法悉等而无偏党，故曰无本，本无如是。” 说是语时，诸天子众皆悉逮得无所从生法忍。时诸天子住于法空，则行恭恪，便雨天华，供养散于文殊师利。文殊师利威神所感，诸华皆住于虚空中无执持者，犹如根生。 文殊师利告光明幢：“于天子意所志云何？今此诸华依因何住？” 天子答曰：“无所依住。” 文殊告曰：“是故，天子！当知诸法住无所住，如虚空住，如空无动，不堕不摇，无念无想。所以者何？一切诸法等如虚空，是故无动不堕不摇。” 时光明幢白文殊曰：“仁者！神足巍巍乃尔，不可称限，发意之顷，至于十方无央数亿百千载土，寻即复还。” 文殊答曰：“诸佛不得神足变化威神无量，诸声闻等亦不能及。所以者何？道慧无际尚不得闻，安能逮耶！一切愚痴凡夫之士，所逮神足，一切诸佛、诸菩萨众 现代汉语译本： 一切诸法的本性也是如此，就像虚空一样，只是假借一个名称而已。也像虚空一样，不生不灭，不病不老，也不会死亡，也没有往生，没有虚妄的念头，不怀有嗔恨，也没有失去什么，也没有不失去什么，完全没有任何执着，不怀有忧愁悲伤，一切诸法都以虚空为归宿，而这根本的实际也没有任何归宿，无法用数字来计算。天子应当知道，一切诸法没有前进也没有后退，没有聚合也没有离散，不可以宽恕，也不可以阻挡，因为它没有固定的处所。所以，天子！一切诸法都没有固定的处所，没有愿望，没有接受也没有不接受，没有固定的规律，这就是一切诸法平等而没有偏袒，所以说没有本性，本性本来就是如此。' 当文殊师利菩萨说完这些话的时候，众天子都获得了无所从生的法忍（一种对佛法的深刻理解）。当时，众天子安住在法空（对事物空性的理解）之中，于是恭敬地行礼，并降下天花，供养文殊师利菩萨。由于文殊师利菩萨的威神力，这些天花都停留在虚空中，没有任何东西支撑，就像从根里生长出来一样。 文殊师利菩萨问光明幢天子：‘你认为这些天花是依靠什么而停留在空中的呢？’ 天子回答说：‘没有什么可以依靠的。’ 文殊师利菩萨说：‘所以，天子！应当知道一切诸法都安住在无所住的地方，就像安住在虚空中一样，就像虚空一样没有动摇，不坠落也不摇动，没有念头也没有想法。为什么呢？因为一切诸法都等同于虚空，所以没有动摇，不坠落也不摇动。’ 这时，光明幢天子对文殊师利菩萨说：‘仁者！您的神通威力如此强大，无法称量，从发愿的那一刻起，就能到达十方无数亿百千个世界，并且立刻返回。’ 文殊师利菩萨回答说：‘诸佛所拥有的神通变化和威神力量是无法估量的，诸位声闻（听闻佛法而修行的人）等也无法达到。为什么呢？因为道的智慧没有边际，尚且无法听闻，又怎么能够证得呢！一切愚痴的凡夫俗子所能达到的神通，一切诸佛、诸菩萨众（觉悟的有情）...
English
English version: All dharmas are also like this, like empty space, but merely having a nominal existence. Just like empty space, it is neither born nor long-lived, neither sick nor old, nor does it die, nor is there rebirth, without deluded thoughts, not harboring anger, nor is there loss, nor is there no loss, completely without attachment, not harboring sorrow, all dharmas take it as their refuge, this ultimate reality has no refuge, and cannot be counted. O son of the gods, you should know that all dharmas have neither advance nor retreat, neither union nor dispersion, cannot be forgiven or resisted, because they have no location. Therefore, O son of the gods! All dharmas have no location, no aspirations, neither accepting nor not accepting, without fixed rules, this is all dharmas being equal without partiality, therefore it is said to have no origin, the origin is inherently like this.' When Manjushri (Bodhisattva of Wisdom) finished speaking these words, all the sons of the gods attained the Dharma-kshanti (acceptance of the truth) of non-origination. At that time, the sons of the gods dwelt in the emptiness of Dharma (understanding of the emptiness of phenomena), and then respectfully paid homage, and rained down heavenly flowers, offering them to Manjushri. Due to the power of Manjushri's divine might, all the flowers remained in empty space without anything holding them, as if growing from roots. Manjushri said to Light Banner, 'What do you think, O son of the gods? Upon what do these flowers rely to remain?' The son of the gods replied, 'They rely on nothing to remain.' Manjushri said, 'Therefore, O son of the gods! You should know that all dharmas abide in non-abiding, like abiding in empty space, like empty space without movement, not falling, not shaking, without thought, without conception. Why is that? Because all dharmas are equal to empty space, therefore there is no movement, no falling, no shaking.' Then Light Banner said to Manjushri, 'O benevolent one! Your divine powers are so majestic, immeasurable, in the space of a thought, reaching countless hundreds of thousands of worlds in the ten directions, and immediately returning.' Manjushri replied, 'The Buddhas possess immeasurable divine powers of transformation, which even the Shravakas (listeners and followers of the Buddha's teachings) cannot attain. Why is that? Because the wisdom of the path is boundless, and cannot even be heard, how can it be attained! The divine powers attained by all ignorant ordinary people, all Buddhas and Bodhisattvas (enlightened beings)...' --------------------------------------------------------------------------------