大寶積經卷第一百三
隋天竺三藏達摩笈多譯
善住意天子會第三十六之二開實義品第二
爾時大集眾中有上首天，所謂善住意天子、善寂天子、慚愧天子，與如是等九十六億諸天子俱，一切皆行菩薩之道，咸共往詣文殊師利所，至其門外右遶七匝。遶七匝已，然後雨天曼陀羅花。其所雨花遍覆虛空，高十由旬成花網臺形如寶塔。時文殊師利持此花臺供養世尊。供養已，即以神力令此三千大千世界一切國土虛空之中花網遍覆，是花光明普照三千大千世界皆大明盛，復雨天曼陀羅花。
At that time, among the great assembly, there were leading devas, namely the devaputra Suṣṭhitamati (Good Abiding Intention), the devaputra Good Tranquility, and the devaputra Shame and Modesty, along with ninety-six billion other devaputras. All of them were practicing the bodhisattva path. They went together to Mañjuśrī's dwelling, circumambulated it seven times to the right outside his door. After circumambulating seven times, they rained down celestial mandāra flowers. The flowers they rained down covered the entire sky, forming a flower net canopy ten yojanas high, shaped like a jeweled stupa. Then Mañjuśrī took this flower canopy and offered it to the World-Honored One. After making the offering, he used his supernatural powers to cover the sky of all lands in the three-thousand great thousandfold world system with a flower net. The light of these flowers illuminated the entire three-thousand great thousandfold world system with great brilliance, and it rained celestial mandāra flowers again.
爾時文殊師利菩薩摩訶薩閑雅安詳從精舍出，更以神力令所居地自然而有七寶妙座，其座巍巍具足莊嚴。文殊師利斂容整服昇此寶座。時善住意天子見文殊師利昇寶座已，即以頂禮文殊師利足，退住一面。一切諸天亦皆頂禮文殊師利足。爾時文殊師利如是思惟：「誰於今日堪任與我在世尊前對揚深法？誰為法器能受如是不思議句、甚難證句、無處所句、無所著句、無戲論句、不可得句、不可說句、甚深句、真實句、無礙句、不可壞句、空句、無相句、無願句、如如句、實際句、法界句、無形貌句、不取句、不捨句、佛句法句僧句、智慧滿足句、三界平等句、一切法無所得句、一切法無生句、師子句、勇猛句、無句句？如斯說已，誰聽者乎？」於是文殊師利復更思惟：「今此唯有善住意天子，已於過去供養多佛，入深法忍具足辯才，當能與我處世尊前共談實義。」
At that time, Bodhisattva Mahāsattva Mañjuśrī, with elegance and composure, came out of his dwelling. He again used his supernatural powers to make a wondrous seat of seven jewels appear naturally where he was staying. The seat was magnificent and fully adorned. Mañjuśrī, with a composed demeanor and adjusted robes, ascended this jeweled seat. When the devaputra Suṣṭhitamati saw Mañjuśrī ascend the jeweled seat, he immediately bowed his head to Mañjuśrī's feet and stood to one side. All the devas also bowed their heads to Mañjuśrī's feet.
At that time, Mañjuśrī thought to himself: "Who today is capable of discussing profound dharma with me before the World-Honored One? Who is a vessel of the dharma able to receive such inconceivable phrases, extremely difficult to realize phrases, phrases without location, phrases without attachment, phrases without conceptual elaboration, phrases that cannot be obtained, phrases that cannot be spoken, extremely profound phrases, true phrases, unobstructed phrases, indestructible phrases, empty phrases, characteristicless phrases, wishless phrases, suchness phrases, ultimate reality phrases, dharma realm phrases, formless phrases, non-grasping phrases, non-abandoning phrases, Buddha phrases, Dharma phrases, Sangha phrases, phrases of fulfilled wisdom, phrases of the equality of the three realms, phrases of the unobtainability of all dharmas, phrases of the non-arising of all dharmas, lion phrases, courageous phrases, and phrases of no phrases? Who will listen after such a teaching?" Then Mañjuśrī further thought: "Now, only the devaputra Suṣṭhitamati, who has made offerings to many Buddhas in the past, entered deep dharma patience, and is endowed with eloquence, will be able to discuss the true meaning with me before the World-Honored One."
爾時文殊師利如是念已，即語善住意天子言：「天子！汝今已得甚深法忍，又能具足無礙辯才。今當與我詣世尊所，對論如是深妙義乎？」
Having thought this, Mañjuśrī then said to the devaputra Suṣṭhitamati: "Devaputra! You have now attained profound dharma patience and are endowed with unobstructed eloquence. Will you now come with me to the World-Honored One to discuss such profound and wondrous meanings?"
時善住意天子報文殊師利言：「大士！我如是說，彼若於我無有語言、不為演說、不存諮問亦無報答，無佛法眾、斷滅三乘、無生死無涅槃、不合不散、不啟不發、不出聲音除諸文字，如是說者我當共談。」
Then the devaputra Suṣṭhitamati replied to Mañjuśrī: "Great Being! I speak thus: if there is no speech for me, no exposition, no inquiry and no response, no Buddha, Dharma, or Sangha, no three vehicles, no birth and death, no nirvana, no coming together or separating, no opening or closing, no sound produced except for the removal of all words, then I will discuss with such a speaker."
文殊師利語善住意天子言：「天子！我如是說，彼能於我無聽無聞、無讀無誦、無受不持、不思不念、不取不捨、不覺不知，不聞我言、不為他說。所以者何？諸佛菩提本無文字、無心離心、無有覺悟，雖假名說其名亦空。」
Mañjuśrī said to the devaputra Suṣṭhitamati: "Devaputra! I speak thus: one who can neither listen nor hear me, neither read nor recite, neither receive nor retain, neither think nor contemplate, neither grasp nor reject, neither be aware nor know, neither hear my words nor speak to others. Why? The enlightenment of all Buddhas originally has no words, no mind and is beyond mind, has no awakening. Although it is spoken of with conventional names, even those names are empty."
善住又言：「大士！今者且為諸天子說，斯諸天子於大士說樂欲聽聞。」
Suṣṭhitamati then said: "Great Being! For now, please speak for the sake of these devaputras, as they wish to hear the Great Being's teaching."
文殊師利言：「天子！我終不為樂聽者說，又亦不為聞受者說。所以者何？凡有聽受則為取著。云何取著？所謂我著、人著、眾生著、壽命著、士夫著。以取著故便有聽受，如是聽受當知彼住三種縛中。何謂三縛？一見我縛，二見眾生縛，三見法縛。天子！若無如是三種見縛而聽法者，當知彼住三種淨中。何謂三淨？一不見自身、不分別、不思念、不證知，二不見說者、不分別、不思念、不證知，三不見所說、不分別、不思念、不證知。天子！是則名為三種淨也。天子！若有能作如是聽者，是平等聽，非不平等。」
Mañjuśrī said: "Devaputra! I never speak for those who delight in listening, nor for those who hear and receive. Why? Wherever there is listening and receiving, there is attachment. What is attachment? It is attachment to self, attachment to person, attachment to sentient beings, attachment to lifespan, attachment to individual. Due to attachment, there is listening and receiving. One who listens and receives in this way should know that they dwell in three kinds of bondage. What are these three bondages? First, the bondage of seeing a self; second, the bondage of seeing sentient beings; third, the bondage of seeing dharmas. Devaputra! If one listens to the Dharma without these three kinds of bondage of views, you should know that they dwell in three kinds of purity. What are these three purities? First, not seeing one's own body, not discriminating, not thinking about it, not realizing it; second, not seeing the speaker, not discriminating, not thinking about them, not realizing them; third, not seeing what is spoken, not discriminating, not thinking about it, not realizing it. Devaputra! This is called the three kinds of purity. Devaputra! If one can listen in this way, it is equal listening, not unequal listening."
爾時善住意天子讚文殊師利言：「善哉善哉，快作斯說。大士！若有能作如是說者，當知即是不退轉說。」
At that time, the devaputra Suṣṭhitamati praised Mañjuśrī, saying: "Excellent, excellent! You have spoken well. Great Being! If one can speak like this, you should know that this is the speech of non-regression."
文殊師利言：「且止天子！汝今不應妄想分別菩薩退轉。何以故？若使菩薩有退轉者，彼終不能成等正覺。所以者何？是菩提中無退法故。」
Mañjuśrī said: "Stop, devaputra! You should not now falsely imagine and discriminate the regression of bodhisattvas. Why? If bodhisattvas were to regress, they would never be able to attain perfect enlightenment. Why? Because in bodhi there is no dharma of regression."
善住復言：「大士！若如是者，當於何處有斯退轉？」
Suṣṭhitamati again said: "Great Being! If this is so, then where does regression occur?"
文殊師利言：「天子！當知從貪欲故有退轉，從瞋恚故有退轉，從愚癡故有退轉，從有愛故有退轉，從無明故有退轉，乃至從十二有分生死所生故有退轉。從因故有退轉，從見故有退轉，從名故有退轉，從色故有退轉，從欲界故有退轉，從色界故有退轉，從無色界故有退轉，從聲聞行故有退轉，從辟支佛行故有退轉，從分別故有退轉，從執著故有退轉，從相故有退轉，從取相故有退轉，從斷見故有退轉，從常見故有退轉，從取故有退轉，從捨故有退轉，從我想故有退轉，從眾生想故有退轉，從壽命想故有退轉，從士夫想故有退轉，從福伽羅想故有退轉，從思想故有退轉，從繫縛故有退轉，從顛倒故有退轉。從我見故有退轉，從我見為根本六十二見故有退轉，從諸蓋故有退轉，從諸陰故有退轉，從諸入故有退轉，從諸界故有退轉。從佛想故有退轉，從法想故有退轉，從僧想故有退轉。如是乃至，我當成佛、我當說法、我度眾生、我當破魔、我得智慧，從是諸想故有退轉。如是天子！若能不分別如來十力，不分別四無所畏，不分別十八不共法，不分別一切根、力、覺、道，不分別諸相好，不分別莊嚴佛國，不分別聲聞，不分別菩薩，乃至不分別一切分別退轉者，是名不退轉。」
Mañjuśrī said: "Devaputra! Know that regression occurs due to greed, due to anger, due to ignorance, due to craving for existence, due to ignorance, and up to due to the twelve links of dependent origination and birth-and-death. Regression occurs due to causes, due to views, due to names, due to forms, due to the desire realm, due to the form realm, due to the formless realm, due to the practices of śrāvakas, due to the practices of pratyekabuddhas, due to discrimination, due to attachment, due to characteristics, due to grasping characteristics, due to the view of annihilation, due to the view of permanence, due to grasping, due to abandoning, due to the notion of self, due to the notion of sentient beings, due to the notion of lifespan, due to the notion of person, due to the notion of individual, due to thoughts, due to bondage, due to delusion.
Regression occurs due to the view of self, due to the sixty-two views rooted in the view of self, due to the hindrances, due to the aggregates, due to the sense bases, due to the elements. Regression occurs due to the notion of Buddha, due to the notion of Dharma, due to the notion of Sangha. Thus, up to the thoughts 'I will become a Buddha,' 'I will teach the Dharma,' 'I will liberate sentient beings,' 'I will conquer Māra,' 'I will attain wisdom' - regression occurs due to all these notions.
Thus, devaputra! If one does not discriminate the ten powers of the Tathāgata, does not discriminate the four fearlessnesses, does not discriminate the eighteen unique qualities of the Buddha, does not discriminate all the faculties, powers, factors of enlightenment, and paths, does not discriminate the major and minor marks, does not discriminate the adornments of Buddha lands, does not discriminate śrāvakas, does not discriminate bodhisattvas, up to not discriminating all discriminations of regression, this is called non-regression."
爾時善住意天子復白文殊師利言：「大士！若如是者，當於何處得不退轉？」
At that time, the devaputra Suṣṭhitamati again said to Mañjuśrī: "Great Being! If this is so, then where does one attain non-regression?"
文殊師利言：「天子當知，從通達佛慧故得不退轉，從空故不退轉，從無相故不退轉，從無願故不退轉，從如如故不退轉，從法性故不退轉，從實際故不退轉，從平等故不退轉。」
Mañjuśrī said: "Devaputra, know that non-regression is attained through penetrating the Buddha's wisdom, through emptiness, through signlessness, through wishlessness, through suchness, through the nature of dharmas, through ultimate reality, and through equality."
善住意言：「大士！若如是說，一切諸分別、無分別二俱不異。所以者何？皆從思惟分別生故，是故得言彼有退轉。」又問：「如是退轉，為有法耶？為無法乎？」
Suṣṭhitamati said: "Great Being! If you speak like this, then all discriminations and non-discriminations are not different. Why? Because they all arise from thoughts and discriminations, therefore one can say there is regression." He further asked: "Is this regression an existent dharma or a non-existent dharma?"
文殊師利言：「非有非無如是退轉。」
Mañjuśrī said: "This regression is neither existent nor non-existent."
善住意言：「大士！若爾，何處退轉？」
Suṣṭhitamati said: "Great Being! If so, where does regression occur?"
文殊師利言：「若有若無，是虛妄取、是顛倒取、是不如取，彼則不取亦非不取，以是義故得言退轉。而彼退法不可說有、不可說無。何以故？若有無中有退轉者，彼即為過。所以者何？若有法退轉則墮常邊，無法退轉則墮斷邊。然世尊說不住常中、不住斷中，非斷非常世尊所說。天子！若彼於先不真實想，而彼證知，則名非斷非常。天子！是為菩薩退轉法門。」說是法時，十千天子得無生法忍。
Mañjuśrī said: "Whether existent or non-existent, it is a false grasping, an inverted grasping, a grasping that is not as it is. It is neither grasping nor non-grasping, and for this reason it is called regression. Yet this dharma of regression cannot be said to exist or not exist. Why? If regression exists within existence or non-existence, that would be a fault. Why? If an existent dharma regresses, it falls into the extreme of eternalism. If a non-existent dharma regresses, it falls into the extreme of nihilism. However, the World-Honored One has said not to dwell in eternalism or nihilism; the World-Honored One has spoken of neither annihilation nor permanence. Devaputra! If one does not have the notion of true reality at first, but then realizes it, this is called neither annihilation nor permanence. Devaputra! This is the Dharma door of bodhisattva regression." When this teaching was given, ten thousand devaputras attained the patient acceptance of the non-arising of dharmas.