大寶積經卷第一百四
隋天竺三藏達摩笈多譯
善住意天子會第三十六之三破菩薩相品第六
爾時文殊師利白佛言：「世尊！如佛所說，菩薩摩訶薩初發心者，以何義故名初發心？」
At that time, Mañjuśrī said to the Buddha, "World-Honored One! As the Buddha has said, what is the meaning of a Bodhisattva-Mahāsattva's initial generation of bodhicitta?"
佛告文殊師利：「若有菩薩等觀三界一切想生，如是得言最初發心。文殊師利！是名菩薩初發心也。」
The Buddha told Mañjuśrī, "If a Bodhisattva equally observes the arising of all conceptions in the three realms, this can be called the initial generation of bodhicitta. Mañjuśrī! This is called a Bodhisattva's initial generation of bodhicitta."
文殊師利復白佛言：「世尊！如我所解佛說義者，若有菩薩貪欲心生是初發心、瞋恚心生是初發心、愚癡心生是初發心。世尊所說，將無謂是為初發心。」
Mañjuśrī again said to the Buddha, "World-Honored One! As I understand the meaning of what the Buddha has said, if a Bodhisattva gives rise to a mind of greed, it is the initial generation of bodhicitta; if they give rise to a mind of anger, it is the initial generation of bodhicitta; if they give rise to a mind of delusion, it is the initial generation of bodhicitta. Is this not what the World-Honored One means by the initial generation of bodhicitta?"
爾時善住意天子問文殊師利言：「大士！若諸菩薩起貪恚癡名初發心者，所有一切具縛凡夫皆即名為發心菩薩。所以者何？彼諸凡夫從昔至今常發如是貪恚癡等三毒心故。」
At that time, the god Suvikrāntamati asked Mañjuśrī, "Great Being! If Bodhisattvas' arising of greed, anger, and delusion is called the initial generation of bodhicitta, then all ordinary beings bound by afflictions would be called Bodhisattvas who have generated bodhicitta. Why? Because these ordinary beings have always given rise to such minds of greed, anger, delusion, and other three poisons from the past until now."
文殊師利語善住意言：「天子！汝言一切凡夫從昔已來常能發是三毒心者，是義不然。何以故？一切凡夫心力羸劣，不能發起是貪恚癡。唯有諸佛世尊、一切阿羅漢辟支佛、不退轉地諸菩薩等，乃能發是貪恚癡耳，是故凡夫不能得發。」
Mañjuśrī said to Suvikrāntamati, "Heavenly One! Your statement that all ordinary beings have always been able to give rise to these three poisonous minds is not correct. Why? All ordinary beings have weak mental power and cannot give rise to greed, anger, and delusion. Only the World-Honored Buddhas, all Arhats, Pratyekabuddhas, and Bodhisattvas at the stage of non-retrogression can give rise to greed, anger, and delusion. Therefore, ordinary beings cannot give rise to them."
善住意言：「大士！仁今何故作如斯說？令此會眾不識不知，陷諸疑網深可怖畏。」
Suvikrāntamati said, "Great Being! Why do you make such a statement? It causes this assembly to not understand and not know, falling into a net of doubts that is deeply frightening."
爾時文殊師利語善住意言：「天子！於意云何？如彼飛鳥往來空中，彼鳥足跡在虛空中。有發行乎？無發行也？」
Then Mañjuśrī said to Suvikrāntamati, "Heavenly One! What do you think? Like a bird flying back and forth in the sky, are there traces of its feet in the sky? Are there actions or no actions?"
善住意言：「非無發行。」
Suvikrāntamati said, "There are not no actions."
文殊師利言：「如是如是。天子！以是義故我作此說。若有能發貪欲恚癡，唯彼諸佛、聲聞、緣覺、不退菩薩乃能發耳。天子當知！無有依處是名為發、無有取著是名為發；既無依處又無取著，是即無句斯謂為發，是無分別句斯謂為發，是不可生句斯謂為發，是不實句斯謂為發，是非物句斯謂為發，是不來句斯謂為發，是不去句斯謂為發，是無生句斯謂為發，是無攀緣句斯謂為發，是無證句斯謂為發，是不諍句斯謂為發，是不思句斯謂為發，是不壞句斯謂為發，是無言句斯謂為發，是不破句斯謂為發，是無字句斯謂為發，是無執句斯謂為發，是無住句斯謂為發，是不取句斯謂為發，是不捨句斯謂為發，是不拔句斯謂為發。天子當知，是為菩薩初發心也。天子！發心菩薩若於如是一切諸法，不愛著、不思想、不見不知、不聞不識、不取不捨、不生不滅，是則名為真發心也。天子！是菩薩摩訶薩若能依止如是法界、如是平等、如是實際、如是方便，則彼貪欲瞋恚愚癡等發。又若決能如是依止，則彼眼耳及意等發，則彼色取乃至識取等發。如是則一切諸見發，無明有愛發，乃至十二因緣有分發，五欲眾事發，愛著三界發，我見發，我所見發，我見為根本六十二見發，佛想發，法想發，僧想發，自想發，他想發，地想發，水想發，火想發，風想發，空想發，識想發，四顛倒發，四識住發，五蓋發，八邪發，九惱發，十惡業道發。天子當知，我今舉要言之，一切分別、一切分別處、一切語言、一切諸相、一切進趣、一切希求、一切取著、一切思想、一切意念、一切障礙，菩薩皆當發。汝應如實知，天子！以是義故，汝今若能於此諸法不愛著不思想者，是則名為真實發也。」
Mañjuśrī said, "Indeed, indeed. Heavenly One! For this reason, I make this statement. Only those Buddhas, Śrāvakas, Pratyekabuddhas, and non-retrogressing Bodhisattvas can give rise to greed, anger, and delusion. Heavenly One, know this! To arise without dependence is called arising, to arise without attachment is called arising. Since there is no dependence and no attachment, this is called arising without words, arising without discrimination, arising that cannot be produced, arising that is unreal, arising that is not a thing, arising that does not come, arising that does not go, arising without birth, arising without grasping, arising without attainment, arising without dispute, arising without thought, arising without destruction, arising without words, arising without breaking, arising without letters, arising without clinging, arising without abiding, arising without taking, arising without abandoning, arising without uprooting. Heavenly One, know that this is the bodhisattva’s initial generation of bodhicitta."
"Heavenly One! If a Bodhisattva who has generated bodhicitta does not become attached to, does not conceive of, does not see, does not know, does not hear, does not recognize, does not grasp, does not abandon, does not produce, and does not extinguish all these dharmas, this is called true generation of bodhicitta. Heavenly One! If this Bodhisattva-Mahāsattva can rely on such a dharma realm, such equality, such reality, such expedient means, then greed, anger, and delusion arise. Moreover, if they can decisively rely on this, then the eye, ear, and mind arise, then the grasping of form up to the grasping of consciousness arises. Thus, all views arise, ignorance and craving arise, up to the twelve links of dependent origination arise, the five desires arise, attachment to the three realms arises, the view of self arises, the view of what belongs to self arises, the sixty-two views based on the view of self arise, the conception of Buddha arises, the conception of Dharma arises, the conception of Sangha arises, the conception of self arises, the conception of others arises, the conception of earth arises, the conception of water arises, the conception of fire arises, the conception of wind arises, the conception of space arises, the conception of consciousness arises, the four inversions arise, the four abodes of consciousness arise, the five hindrances arise, the eight wrong practices arise, the nine afflictions arise, the ten evil karmic paths arise."
"Heavenly One, know this! To sum up, all discrimination, all places of discrimination, all speech, all characteristics, all progress, all desires, all attachments, all thoughts, all ideas, all obstacles - a Bodhisattva should give rise to all of these. You should know this as it truly is. Heavenly One! For this reason, if you can now not become attached to or conceive of these dharmas, this is called true generation."
爾時世尊讚文殊師利言：「善哉善哉。文殊師利！汝今乃能為諸菩薩具宣如是初發心義。文殊師利！汝於往昔已曾供養無量無邊過恒沙數諸佛世尊，能說斯耳。」
At that time, the World-Honored One praised Mañjuśrī, saying: "Excellent, excellent, Mañjuśrī! You are now able to fully explain the meaning of the initial generation of bodhicitta for the bodhisattvas. Mañjuśrī! You have made offerings to countless Buddhas in the past, surpassing the number of grains of sand in the Ganges, and thus are able to speak of this."
爾時尊者舍利弗白佛言：「世尊！今此文殊師利所說菩薩最初發心及獲無生法忍，先後二事平等無差耶？」
Then, the Venerable Śāriputra asked the Buddha: "World-Honored One! Are the initial generation of bodhicitta and the attainment of the patience of non-arising that Mañjuśrī just spoke about for bodhisattvas equal and without difference?"
佛告舍利弗：「如是如是，如汝所說。舍利弗！昔然燈世尊授我記言：『摩那婆！汝於未來過阿僧祇劫當得成佛，號釋迦牟尼如來、應供、正遍覺。』舍利弗！我於彼時亦不離此心得無生忍。如是舍利弗！汝當知彼一切菩薩初發心義，如文殊師利所言無有異也。」
The Buddha told Śāriputra: "It is so, it is as you say. Śāriputra! In the past, when the Buddha Dīpaṃkara bestowed a prediction upon me, saying, 'Mānava! In the future, after countless eons, you will become a Buddha named Śākyamuni Tathāgata, Arhat, Samyaksaṃbuddha.' Śāriputra! At that time, I also attained the patience of non-arising without departing from this mind. Thus, Śāriputra! You should know that the meaning of the initial generation of bodhicitta for all bodhisattvas is no different from what Mañjuśrī has said."
爾時文殊師利白佛言：「世尊！如我解佛所說義者，皆是初發。何以故？如世尊說，一切初發皆是不發，其不發者即是菩薩最初發心。」說是法時，二萬三千菩薩證無生忍，五千比丘於諸法中漏盡解脫，六十億諸天子遠塵離垢得法眼淨。
Then Mañjuśrī said to the Buddha: "World-Honored One! As I understand the meaning of what the Buddha has said, it is all initial generation. Why? As the World-Honored One has said, all initial generation is non-generation, and non-generation is precisely the bodhisattva's initial generation of bodhicitta." When this teaching was spoken, twenty-three thousand bodhisattvas attained the patience of non-arising, five thousand bhikṣus attained liberation from all defilements, and six billion devaputras (sons of gods) removed the dust and stains from their eyes and attained the pure Dharma eye.
爾時尊者大迦葉白佛言：「世尊！今此文殊師利乃更為斯能作難作，宣說如是甚深法門，令諸眾生多所利益。」
At that time, the Venerable Mahākāśyapa said to the Buddha: "World-Honored One! This Mañjuśrī has now done what is difficult to do, expounding such a profound Dharma gate, bringing great benefit to many sentient beings."
文殊師利謂迦葉言：「大德迦葉！我實不為難作之事。所以者何？一切諸法皆無所作，亦復無有已作今作當作。唯大迦葉！我於諸法非作不作，其義亦爾。又大迦葉！我於眾生無有度脫亦無繫縛。所以者何？一切諸法無所有故。迦葉！云何於世尊前發如是言能作難作。又大迦葉！我無所作，慎勿言我能作難作。又大迦葉！我實不作。非獨我不作，如來亦不作、辟支佛亦不作、阿羅漢亦不作。又大迦葉！有何等人能作難作？若欲正言能作難作，但彼一切嬰兒凡夫。如斯說者是名善說。所以者何？如諸如來皆悉無有已得今得當得，乃至一切聲聞辟支佛亦無所得，唯彼凡夫一切皆得。」
Mañjuśrī said to Kāśyapa: "Venerable Kāśyapa! I am not really doing anything difficult. Why? Because all dharmas do not do anything, nor is there anything that has been done, is being done, or will be done. Venerable Kāśyapa! I neither do nor not do with regard to all dharmas, and the meaning is the same. Furthermore, Kāśyapa, I neither liberate nor bind sentient beings. Why? Because all dharmas have no inherent existence. Kāśyapa! How can you say before the World-Honored One that I can do what is difficult to do? Again, Kāśyapa! I do nothing, so do not say that I can do what is difficult to do. Again, Kāśyapa! I truly do not do anything. Not only do I not do anything, but the Tathāgata also does not do anything, the Pratyekabuddhas do not do anything, and the Arhats do not do anything. Furthermore, Kāśyapa! Who can do what is difficult to do? If one wants to speak correctly about who can do what is difficult to do, it is only all those infant-like ordinary beings. To speak thus is called speaking well. Why? Because all Tathāgatas have nothing that they have attained, are attaining, or will attain, and even all Śrāvakas and Pratyekabuddhas have nothing to attain, but only ordinary beings attain everything."
時大迦葉復白文殊師利言：「大士！一切諸佛不得何等？」
Then the great Kāśyapa again said to Mañjuśrī: "Great Being! What is it that all Buddhas do not attain?"
文殊師利言：「一切諸佛不得我、不得福伽羅、不得眾生、不得壽命、不得士夫、不得斷、不得常、不得諸陰、不得諸入、不得諸界、不得諸名色、不得欲界、不得色界、不得無色界、不得分別、不得思惟、不得念處、不得因生、不得顛倒、不得貪恚癡、不得此世、不得彼世、不得我、不得我所，乃至不得一切諸法。大德迦葉！如是一切諸法次第不得亦復不失，不縛不解、不取不捨、不近不遠。是故迦葉！應當覺了如是法門，若諸佛世尊皆不得者，則彼等非法無聞。凡夫一切斯得，是故凡夫能作難作，非諸佛作、非辟支佛作、非阿羅漢作，是乃名為凡夫作也。」
Mañjuśrī said: "All Buddhas do not attain self, do not attain pudgala, do not attain sentient beings, do not attain life span, do not attain person, do not attain annihilation, do not attain permanence, do not attain aggregates, do not attain sense fields, do not attain elements, do not attain name-and-form, do not attain desire realm, do not attain form realm, do not attain formless realm, do not attain discrimination, do not attain thought, do not attain mindfulness, do not attain causation, do not attain inversion, do not attain greed, anger, and delusion, do not attain this world, do not attain the other world, do not attain 'I', do not attain 'mine', up to not attaining all dharmas. Venerable Kāśyapa! In this way, all these dharmas are neither attained nor lost in sequence, neither bound nor liberated, neither grasped nor abandoned, neither near nor far. Therefore, Kāśyapa! One should understand this Dharma gate. If all the World-Honored Buddhas do not attain anything, then they are without dharma and without hearing. Ordinary beings attain everything, therefore ordinary beings can do what is difficult to do, not the Buddhas, not the Pratyekabuddhas, not the Arhats. This is called the doing of ordinary beings."
迦葉復問：「作何等也？」
Kāśyapa asked again: "What do they do?"
文殊師利言：「作斷作常、作染著作依止、作憶念作取捨、乃至作彼一切戲論、分別隨順高下等事。是故大德迦葉！如是諸法，諸佛世尊皆無所作，無有已作今作當作，唯彼凡夫能作難作。」
Mañjuśrī said: "They make annihilation and permanence, they make attachment and dependence, they make remembering and grasping and abandoning, up to making all kinds of frivolous arguments, discriminations, and following high and low matters. Therefore, Venerable Kāśyapa! Regarding these dharmas, all the World-Honored Buddhas do nothing, have done nothing, are doing nothing, and will do nothing. Only those ordinary beings can do what is difficult to do."
爾時文殊師利復白佛言：「世尊！所言無生忍者，云何名為無生忍也？世尊！復以何義而更名為法無生忍？菩薩云何得斯忍法？」
Then Mañjuśrī again said to the Buddha: "World-Honored One! What is called the patience of non-arising? World-Honored One! What is the meaning of calling it the patience of the non-arising of dharmas? How does a Bodhisattva attain this patience?"
佛告文殊師利言：「實無有人於生法中得無生忍。所言得者，但有語言名字。何以故？以無生法不可得故、離攀緣故，不得法忍。得無所得、無得無失，是故言得無生法忍。復次文殊師利！彼無生法忍者，所謂一切法無生如是忍故，一切法無來如是忍故，一切法無去如是忍故，一切法無我如是忍故，一切法無主如是忍故，一切法無取如是忍故，一切法無捨如是忍故，一切法無所有如是忍故，一切法無實如是忍故，一切法無等如是忍故，一切法無等等如是忍故，一切法無比如是忍故，一切法無染如虛空如是忍故，一切法無破壞如是忍故，一切法無斷如是忍故，一切法無垢如是忍故，一切法無淨如是忍故，一切法空如是忍故，一切法無相如是忍故，一切法無願如是忍故，一切法離貪恚癡如是忍故，一切法如如如是忍故，一切法法性如是忍故，一切法實際如是忍故。如是一切法，無分別、無相應、無憶念、無戲論、無思惟、無作無力、羸劣虛誑，如幻如夢、如響如影、如鏡像如芭蕉、如聚沫如水泡，如是忍故。所可忍者亦無可忍，非法非非法，但以名字說斯法耳，然彼名字亦不可得，本性自離。如是言忍，信解樂入、無惑無疑、無驚無怖、無動無沒，遍滿身已正受而行，不得其身亦無住處。文殊師利！是為菩薩摩訶薩於諸法中得無生忍，乃至不行一切想故。」
The Buddha told Mañjuśrī: "There is truly no person who attains the patience of non-arising within arising dharmas. What is called attainment is merely words and names. Why? Because the non-arising dharma cannot be attained and is free from grasping, one does not attain dharma patience. Attaining non-attainment, neither gaining nor losing, therefore it is said to attain the patience of non-arising dharmas. Furthermore, Mañjuśrī! The patience of non-arising dharmas means being patient with all dharmas as non-arising, all dharmas as non-coming, all dharmas as non-going, all dharmas as non-self, all dharmas as without owner, all dharmas as without grasping, all dharmas as without abandoning, all dharmas as without existence, all dharmas as unreal, all dharmas as without equality, all dharmas as without equality of equality, all dharmas as incomparable, all dharmas as undefiled like space, all dharmas as indestructible, all dharmas as uninterrupted, all dharmas as without stain, all dharmas as without purity, all dharmas as empty, all dharmas as without characteristics, all dharmas as without wishes, all dharmas as free from greed, anger, and delusion, all dharmas as suchness, all dharmas as having the nature of dharmas, all dharmas as the ultimate reality. Thus, all dharmas are without discrimination, without association, without memory, without frivolous argument, without thought, without action, without power, weak and false, like illusions, like dreams, like echoes, like reflections, like mirror images, like plantain trees, like foam, like bubbles, being patient with them as such. What can be endured is also not to be endured, neither dharma nor non-dharma, but only spoken of with names, yet those names also cannot be obtained, inherently separate. This is called patience: faith, understanding, joyful entry, without confusion or doubt, without fear or terror, without movement or sinking, pervading the body and correctly experiencing it, not obtaining the body and also without abode. Mañjuśrī! This is how Bodhisattva-Mahāsattvas attain the patience of non-arising among all dharmas, up to not practicing all conceptions."
爾時文殊師利復白佛言：「世尊！所謂忍者，云何為忍？乃至不為境界所壞，故名為忍。」
Then Mañjuśrī again said to the Buddha: "World-Honored One! What is called patience? Why is it called patience when it is not destroyed by objects?"
時彼善住意天子問文殊師利言：「大士！何等不為境界所壞？」
At that time, the god Suvikrāntamati asked Mañjuśrī: "Great Being! What is not destroyed by objects?"
文殊師利言：「天子！所謂眼，何法壞眼？謂彼善色惡色是能壞眼。如色壞眼，彼聲壞耳乃至法壞意亦如是。天子！若菩薩眼見色，不取相不耽好、不分別不思惟、不愛不厭，知本性空無有念想，不為眾色之所傷敗；乃至意法亦如是。天子！若其六情無著無縛無壞無傷，如是菩薩住於法忍。住法忍故，於一切法無所分別，無生不生、無漏不漏、無善不善、無為不為，不念世法及出世法，不分別不思惟，是則名為無生法忍。」說此法時，有六萬三千眾生發阿耨多羅三藐三菩提心，一萬二千菩薩得無生法忍。
Mañjuśrī said: "Heavenly One! Consider the eye, what destroys the eye? It is said that good forms and bad forms can destroy the eye. As forms destroy the eye, sounds destroy the ear, and so on until mental objects destroy the mind. Heavenly One! If a Bodhisattva sees forms with the eye, but does not grasp characteristics, does not indulge in preferences, does not discriminate, does not think, does not love, does not hate, knows the inherent emptiness without conceptualization, and is not harmed by the multitude of forms; and so on up to mental objects. Heavenly One! If the six sense faculties are without attachment, without bondage, without destruction, and without harm, such a Bodhisattva abides in dharma patience. Abiding in dharma patience, there is no discrimination of any dharmas, no arising or non-arising, no outflows or non-outflows, no good or non-good, no conditioning or non-conditioning, no thought of worldly or transcendent dharmas, no discrimination or thinking. This is called the patience of non-arising dharmas." When this teaching was spoken, sixty-three thousand beings generated the mind of anuttara-samyak-sambodhi, and twelve thousand Bodhisattvas attained the patience of non-arising dharmas.
爾時善住意天子復白文殊師利言：「大士！云何菩薩摩訶薩發起勝行，超越轉增入諸地也？」
Then the god Suvikrāntamati again said to Mañjuśrī: "Great Being! How do Bodhisattva-Mahāsattvas generate superior practices and progressively enter the various stages?"
文殊師利言：「天子！誰於其間能發勝行，而言諸地有超轉者？」
Mañjuśrī said: "Heavenly One! Who can generate superior practices and speak of progressing through the stages?"
善住意言：「大士！仁豈不知諸菩薩等所行殊勝彼彼轉增，乃至超越能滿十地乎？」
Suvikrāntamati said: "Great Being! Don't you know that the various Bodhisattvas' practices are superior and progressively increase, even to the point of transcending and fulfilling the ten stages?"
文殊師利語善住意言：「不然。天子！我聞佛說，一切諸法猶如幻化。汝不信耶？」
Mañjuśrī said to Suvikrāntamati: "It is not so. Heavenly One! I have heard the Buddha say that all dharmas are like illusions. Do you not believe this?"
善住意言：「大士！世尊誠言，誰敢不信？」
Suvikrāntamati said: "Great Being! The World-Honored One speaks truthfully, who would dare not believe?"
文殊師利言：「天子！如彼幻人及幻，豈有勝行超越轉入，乃至具足十地耶？」
Mañjuśrī said: "Heavenly One! Like illusory people and illusions, how can there be superior practices, transcendence, progression, and fulfillment of the ten stages?"
善住意言：「不也。大士！」
Suvikrāntamati said: "No, Great Being!"
文殊師利言：「如是天子！若使幻人及幻能有超行轉入者，則吾等亦當如是超越轉入。何以故？如世尊說，一切諸法皆如幻化，故無轉入。天子！是故若說諸地有轉入者，即非轉入。我亦不言地有轉入。所以者何？一切諸法無轉入故。是故法於法中不得轉入，所謂色於受中不得轉入，受於色中不得轉入，想於行中不得轉入，行於想中不得轉入，識於色中不得轉入，色於識中不得轉入。天子！如是乃至於一切法，皆應如是作四句說。
Mañjuśrī said: "Thus, Heavenly One! If illusory people and illusions could have superior practices and progression, then we too should transcend and progress in this way. Why? As the World-Honored One has said, all dharmas are like illusions, so there is no progression. Heavenly One! Therefore, if one speaks of progression through the stages, it is not progression. I also do not say that there is progression through the stages. Why? Because all dharmas have no progression. Therefore, dharmas cannot progress within dharmas. That is to say, form cannot progress into feeling, feeling cannot progress into form, perception cannot progress into formation, formation cannot progress into perception, consciousness cannot progress into form, and form cannot progress into consciousness. Heavenly One! This should be stated in four ways for all dharmas.
「又眼不於耳中轉入，耳不於眼中轉入。鼻不於舌中轉入，舌不於鼻中轉入。身不於意中轉入，意不於身中轉入。所以者何？一切諸法其性各異行自境界，頑癡無知無有覺識，亦如草木牆壁瓦石、如鏡中像、如幻如化，不可證觸，一相無相。以是義故，一切諸法無有超轉，不出不入、無去無來。天子當知，若諸菩薩如是解知彼一切法無超轉者，不復更有諸地分別，亦無入道、無有捨地亦無退轉，於彼菩提超轉之中無有失滅。何以故？若人見彼陰界諸入是真實者，彼無超轉。所以者何？以一切法性本淨故。天子！是名菩薩超越道地。天子！譬如幻師化作十重輦輿宮閣，即令化人居處其內。天子！於意云何？彼人宮閣有定所不？」
Furthermore, the eye does not progress into the ear, the ear does not progress into the eye. The nose does not progress into the tongue, the tongue does not progress into the nose. The body does not progress into the mind, the mind does not progress into the body. Why? All dharmas have their own nature and function in their own realm. They are dull and ignorant, without consciousness, like grass, wood, walls, tiles, and stones, like images in a mirror, like illusions and transformations, unable to be grasped, of one characteristic yet without characteristics. For this reason, all dharmas have no transcendence or progression, no going out or coming in, no departing or arriving. Heavenly One, know this: if Bodhisattvas understand in this way that all dharmas have no transcendence, there is no further discrimination of stages, no entering the path, no abandoning stages, and no regressing. Within the transcendence and progression of bodhi, there is no loss. Why? If one sees the aggregates, realms, and sense bases as real, there is no transcendence. Why? Because the nature of all dharmas is originally pure. Heavenly One! This is called the Bodhisattva's transcendence of the stages of the path. Heavenly One! It is like a magician creating ten levels of carriages and palaces, and then causing illusory people to dwell within them. Heavenly One! What do you think? Do those people and palaces have a fixed location?"
善住意言：「無也。大士！」
Suvikrāntamati said: "No, Great Being!"
文殊師利言：「如是如是。天子！見菩薩地有超轉者，其事若此。」
Mañjuśrī said: "Indeed, indeed. Heavenly One! Seeing that Bodhisattva stages have transcendence and progression is just like this."