爾時師子勇猛雷音菩薩即從座起，偏袒右肩，右膝著地，合掌向佛白言：「是文殊師利童真菩薩，諸佛世尊常所稱歎，久如當得阿耨多羅三藐三菩提？所得佛剎當復云何？」
At that time, Lion Courage Thunderous Voice Bodhisattva arose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms and reverentially addressed the Buddha saying, “This Mañjuśrī kumārabhūta, the who receives the praise of all buddhas, World Honored Ones, how long will it be until he attains anuttarā-samyak-saṃbodhi? What will his Buddha Field be like?”
佛言：「善男子！汝當自問文殊師利。」
The Buddha said, “Good son! You should ask Mañjuśrī yourself.”
時師子勇猛問文殊師利言：「仁者何時當得阿耨多羅三藐三菩提？」
Then Lion Courage asked Mañjuśrī, “Venerable, when will you attain anuttarā-samyak-saṃbodhi?”
答言：「善男子！何不問我趣菩提不，而乃問我成菩提耶？何以故？我於菩提尚不趣向，何況當得。」
[Mañjuśrī] replied saying, “Good son! Why did you not ask me about being destined for awakening (bodhi) or not, instead of asking me about achieving awakening? For what reason? I am not even destined for awakening, how can I attain it?”
問言：「文殊師利！仁者豈不為利眾生故趣菩提耶？」
[Lion Courage] asked, “Mañjuśrī! Venerable, are you not destined for awakening for the benefit of sentient beings?”
答言：「不也。何以故？眾生不可得故。若眾生是有，可為利益趣向菩提；而眾生壽命及福伽羅皆無所有，是故我今不趣菩提亦不退轉。」
[Mañjuśrī] replied saying, “No. For what reason? Because sentient because are unattainable. If sentient beings existed, then I could benefit them by being destined for awakening. However, sentient beings, life spans, and pudgalas (’individuals’) are all without existence, for this reason I am now not destined for bodhi, nor do I regress from it.”
師子勇猛言：「文殊師利！仁者趣向諸佛法不？」
Lion Courage said, “Mañjuśrī! Is the Venerable not destined toward all Buddhadharma?”
答言：「不也。善男子！一切諸法皆趣向佛法。何以故？諸法無漏無繫、無形無相，為趣向佛、如趣向佛，諸法亦然。善男子！而汝所問趣向佛法，我今問汝隨汝意答。於意云何？為色求菩提耶？為色本性求、為色如求、為色自體求、為色空求、為色離求、為色法性求菩提耶？善男子！於意云何？為色得菩提耶，乃至為色法性得菩提耶？」
[Mañjuśrī] replied saying, “No. Good son! Each and every dharma is completely destined for Buddhadharma. For what reason? All dharma are without outflows, without bondage, without shape, without characteristics, so they are destined toward Buddha, thus being destined for Buddha, all dharma are then also thus. Good son! I will now ask you, according to your reasoning, as you asked me about being destined toward Buddhadharma. What do you think? Is it form (rupa) that seeks awakening? Is it the essential nature of form that seeks? Is it the thusness of form that seeks? Is it the self-substance of form that seeks? Is it the emptiness of form that seeks? Is it the lack of form that seeks? Is it the dharmic nature of form that seeks awakening? Good son! What do you think? Is it form that attains awakening? And is it the dharmic nature of form that attains awakening?
答言：「不也。文殊師利！色不求菩提，乃至色法性不求菩提。色不得菩提，乃至色法性亦不得菩提。」
[Lion Courage] replied saying, “No. Mañjuśrī! Form does not seek awakening. Nor does the dharmic nature of form seek awakening. Form does not attain awakening, nor does the dharmic nature of form attain awakening.”
文殊師利言：「於意云何？受想行識求菩提，乃至識法性求菩提耶？識得菩提，乃至識法性得菩提耶？」
Mañjuśrī said, “What do you think? Do sensations, perceptions, conditioning, or consciousness seek awakening? And does the dharmic nature of [those and] consciousness seek awakening? Does consciousness attain awakening? And does the dharmic nature of consciousness attain awakening?”
答言：「不也。文殊師利！受想行識不求菩提，乃至識法性不求菩提。識不得菩提，乃至識法性不得菩提。」
[Lion Courage] replied saying, “No. Mañjuśrī! Sensations, perceptions, conditioning, and consciousness do not seek awakening, nor does the dharmic nature of [those and] consciousness seek awakening. Consciousness does not attain awakening, nor does the dharmic nature of consciousness attain awakening.”
文殊師利言：「於意云何？離於五蘊有我我所耶？」
Mañjuśrī said, “What do you think? Is there and ‘I’ or a ‘mine’ apart from the Five Skandhas?”
答言：「不也。」
[Lion Courage] replied saying, “No.”
文殊師利言：「如是如是。善男子！更以何法而求菩提及得菩提？」
Mañjuśrī said, “So it is, so it is. Good son! What more could there be that seeks awakening or that attains awakening?”
師子勇猛言：「文殊師利！仁者所言眾皆誠信，而今乃說不求菩提、不得菩提，新發意菩薩聞此所說必生驚怖。」
Lion Courage said, “Mañjuśrī! The Venerable’s words are believed by everyone, yet now you say not to seek awakening, not to attain awakening. Those who have just generated the mind of a bodhisattva will hear this and certainly be frightened.”
文殊師利言：「善男子！一切諸法無有驚怖，於實際中亦無驚怖。如來為於無驚怖者而演說法，若驚怖者彼即生厭，若生厭者彼則離欲，若離欲者彼則解脫，若解脫者則無菩提，若無菩提是則無住，彼若無住是則無去，若無有去是則無來則無願求，若無願求則不退轉，若不退轉則為退轉。退轉何法？所謂執我眾生命者及福伽羅、若斷若常取相分別悉皆退轉。彼若退轉則不退轉。不退何法？謂空無相無願實際及諸佛法皆不退轉。何謂佛法？謂不離不著及無所緣，無入無出無有所行，亦無表示但有其名，空無有生，無去無來、無染無淨、無塵離塵、無我無分別、無和合無執取，平等無違是為佛法。善男子！此諸佛法，非法非非法。何以故？以諸佛法無生處故。故彼新發意菩薩聞此說已若生驚怖，速得菩提。若起分別作如是念：『而今我等所成菩提，隨有發心住於現證乃得菩提；若不發心終不能得。』如是分別皆不生故，菩提及心俱不可得，不可得故則無分別，若無分別則無現證。何以故？現證所因不可得故。善男子！於意云何？虛空可得菩提耶？」
Good son! Each and every dharma is without fear and [everything] within the Limit of Reality is also without fear. The Thus Come One expounds upon and explains the Dharma in order for there to be no fear. If one is with fear, then that will give rise to disgust. If one gives rise to disgust that will lead to giving up desire. If one gives up desire then that is liberation. If one is liberated then it is without awakening. If unawakened, then this is without abiding. That which is without abiding is then without going. If there is no going then there is no coming, and there is no wish to seek. If there is no wish to seek then there is no regressing. If there is no regressing then there is regressing. Regressing from what (dharma)? From attachment to self, sentient being, life span, and pudgala (individuality), nihilism and eternalism, clinging to characteristics and differentiations, they completely regress. Those who regress that way do not regress. From what (dharma) do they not regress? The do not regress from Emptiness, Characteristiclessness, and Wishlessness, the Limit of Reality, and all Buddha Dharma. What is ‘Buddha Dharma’? It is neither detachment nor attachment, nothing to be conditioned; without entrance or exit, nothing conditioning; also indescribable, being a name only, empty, without being or arising, without going or coming, without defilement or purity, without stain or being stainless, without self and without differentiation, without union and without attachment, equanimous and noncontradictory is Buddha Dharma.
Good son! All this ‘Buddha Dharma’ is neither Dharma nor not Dharma. How so? Because all Dharma have nowhere to be born (come from), therefore those who have just generated the mind of a bodhisattva who have fear when hearing this explained, will quickly attain awakening. If one gives rise to differentiation and thinks, ‘I should now achieve awakening by going along with generating [bodhi]citta and abide until self-realization (abhisamaya) and then attain awakening’ but does not [actually] generate [bodhi]citta, they will never be able to attain it. Because they differentiate like this, awakening, by their mind, will not be attainable, and because it is not attainable it cannot be differentiated, and if it is not differentiated it will not be manifestly realized. How so? Because the cause of manifest realization is unattainable. Good son! What do you think? Can space attain awakening?
答言：「不也。」
[Lion Courage] said, “No.”
又言：「善男子！如來豈不證一切法同虛空耶？」
[Mañjuśrī] again said, “Good son! Has not the Thus Come One realized that all dharmas are like space?”
答言：「如是如是。」
[Lion Courage] said, “So it is, so it is.”
又言：「善男子！如虛空，菩提亦爾。如菩提，虛空亦然。虛空菩提無二無別。若菩薩知此平等，則無有知亦無不知亦無不見。」說此法時，一萬四千比丘盡諸有漏心得解脫，十二那由他比丘遠塵離垢於諸法中得法眼淨，九萬六千眾生發菩提心，五萬二千菩薩得無生忍。
[Mañjuśrī] again said, “Good son! Like space, awakening is also like this. Like awakening, space is also just so. Space and awakening are not two, they are without differentiation. If bodhisattvas know this equanimity, then there is no knowing and there is no not knowing, and there is no not seeing.”
When this Dharma was explained, fourteen thousand bhiksus ended all their outflows of mind and attain liberation, twelve nayutas of bhiksus were freed from the stains of defilement and attained purified Dharma Eyes in regard to all phenomena (dharmas), ninety-six thousand sentient beings generated bodhicitta, and fifty-two thousand bodhisattvas attained the patient tolerance of birthlessness.