Chinese
大正藏第 08 册 No. 0232 文殊师利所说摩诃般若波罗蜜经 No. 232 [Nos. 220(7), 233] 文殊师利所说摩诃般若波罗蜜经卷上 梁扶南国三藏曼陀罗仙译 如是我闻： 一时佛在舍卫国祇树给孤独园，与大比丘僧满足千人；菩萨摩诃萨十千人俱，以大庄严而自庄严，皆悉已住不退转地，其名曰弥勒菩萨、文殊师利菩萨、无碍辩菩萨、不舍担菩萨，与如是等大菩萨俱。文殊师利童真菩萨摩诃萨，明相现时，从其住处来诣佛所，在外而立。 尔时尊者舍利弗、富楼那弥多罗尼子、大目犍连、摩诃迦叶、摩诃迦旃延、摩诃拘絺罗，如是等诸大声闻，各从住处俱诣佛所，在外而立。 佛知众会皆悉集已，尔时如来从住处出，敷座而坐。告舍利弗：“汝今何故，于晨朝时在门外立？”舍利弗白佛言：“世尊！文殊师利童真菩萨先已至此，住门外立。我实于后晚来到耳。” 尔时世尊问文殊师利：“汝实先来到此住处，欲见如来耶？”文殊师利即白佛言：“如是，世尊！我实来此欲见如来。何以故？我乐正观利益众生。我观如来如如相不异相，不动相不作相，无生相无灭相，不有相不无相，不在方不离方，非三世非不三世， 现代汉语译本 如是我闻： 一时，佛陀在舍卫国祇树给孤独园，与一千位大比丘僧人在一起；还有一万位菩萨摩诃萨（伟大的菩萨）也一同在场，他们以盛大的庄严来装饰自己，都已安住于不退转的境界。他们的名字是弥勒菩萨（Maitreya Bodhisattva）、文殊师利菩萨（Manjushri Bodhisattva）、无碍辩菩萨（Unimpeded Eloquence Bodhisattva）、不舍担菩萨（Not Abandoning Burden Bodhisattva），以及其他诸如此类的大菩萨。文殊师利童真菩萨摩诃萨，在黎明时分，从他的住所来到佛陀所在之处，站在外面。 那时，尊者舍利弗（Sariputra）、富楼那弥多罗尼子（Purna Maitrayaniputra）、大目犍连（Mahamaudgalyayana）、摩诃迦叶（Mahakasyapa）、摩诃迦旃延（Mahakatyayana）、摩诃拘絺罗（Mahakusthila）等大声闻，也各自从住所来到佛陀所在之处，站在外面。 佛陀知道大众都已聚集完毕，这时如来从住所出来，铺好座位坐下。他告诉舍利弗：‘你为何在早晨时分站在门外？’舍利弗回答佛陀说：‘世尊！文殊师利童真菩萨先已来到这里，站在门外。我实际上是后来才到的。’ 这时，世尊问文殊师利：‘你确实先来到这里，想要见如来吗？’文殊师利立即回答佛陀说：‘是的，世尊！我确实来这里想要见如来。为什么呢？因为我乐于正确地观察，以利益众生。我观察如来，如如相（tathata, 真如）与不异相，不动相与不作相，无生相与无灭相，不有相与不无相，不在方与不离方，非三世（过去、现在、未来）与非不三世。
English
English version Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti, together with a great assembly of one thousand Bhikshus (monks); and ten thousand Bodhisattva Mahasattvas (great Bodhisattvas) were also present, adorning themselves with great splendor, all of whom had attained the stage of non-retrogression. Their names were Maitreya Bodhisattva, Manjushri Bodhisattva, Unimpeded Eloquence Bodhisattva, Not Abandoning Burden Bodhisattva, and other such great Bodhisattvas. Manjushri, the youthful Bodhisattva Mahasattva, at the break of dawn, came from his dwelling to where the Buddha was, and stood outside. At that time, the venerable Sariputra, Purna Maitrayaniputra, Mahamaudgalyayana, Mahakasyapa, Mahakatyayana, Mahakusthila, and other such great Sravakas (disciples), each came from their dwellings to where the Buddha was, and stood outside. The Buddha, knowing that the assembly had gathered, then came out from his dwelling, arranged his seat, and sat down. He said to Sariputra, 'Why are you standing outside the gate in the morning?' Sariputra replied to the Buddha, 'World Honored One! Manjushri, the youthful Bodhisattva, arrived here first and stood outside the gate. I actually arrived later.' Then, the World Honored One asked Manjushri, 'Did you indeed come here first, desiring to see the Tathagata?' Manjushri immediately replied to the Buddha, 'Yes, World Honored One! I indeed came here desiring to see the Tathagata. Why? Because I delight in correct observation for the benefit of all beings. I observe the Tathagata as the suchness (tathata) and non-different, the unmoving and non-acting, the unborn and un-extinguished, the neither existent nor non-existent, the neither within nor without direction, the neither three times (past, present, future) nor not three times.' --------------------------------------------------------------------------------
Chinese
非二相非不二相，非垢相非净相。以如是等，正观如来利益众生。”佛告文殊师利：“若能如是见于如来，心无所取亦无不取，非积聚非不积聚。” 尔时舍利弗语文殊师利言：“若能如是，如汝所说见如来者，甚为希有。为一切众生故见于如来，而心不取众生之相；化一切众生向于涅槃，而亦不取向涅槃相；为一切众生发大庄严，而心不见庄严之相。” 尔时文殊师利童真菩萨摩诃萨语舍利弗言：“如是，如是！如汝所说。虽为一切众生发大庄严心，恒不见有众生相；为一切众生发大庄严，而众生趣亦不增不减。假使一佛住世，若一劫若过一劫，如此一佛世界，复有无量无边恒河沙诸佛，如是一一佛，若一劫若过一劫，昼夜说法心无暂息，各各度于无量恒河沙众生皆入涅槃，而众生界亦不增不减。乃至十方诸佛世界亦复如是，一一诸佛说法教化，各度无量恒河沙众生皆入涅槃，于众生界亦不增不减。何以故？众生定相不可得故。是故众生界不增不减。” 舍利弗复语文殊师利言：“若众生界不增不减，何故菩萨为诸众生，求阿耨多罗三藐三菩提，常行说法？”文殊师利言：“若诸众生悉空相者，亦无菩萨求阿耨多罗三藐三菩提，亦无众生而为说法。何以故？我说法中无有一法当可得故。” 现代汉语译本：'不是二元对立的相，也不是非二元对立的相，不是污垢的相，也不是清净的相。像这样，正确地观察如来，利益众生。'佛告诉文殊师利：'如果能够这样看待如来，心中既不执取也不不执取，既不是积聚也不是不积聚。' 当时，舍利弗对文殊师利说：'如果能够像你所说的那样看待如来，那真是非常稀有。为了所有众生而看待如来，心中却不执取众生的相；引导所有众生走向涅槃（Nirvana，佛教的最高境界），却也不执取走向涅槃的相；为了所有众生发起伟大的庄严，心中却不见庄严的相。' 当时，文殊师利童真菩萨摩诃萨（Bodhisattva Mahasattva，大菩萨）对舍利弗说：'是的，是的！就像你所说的那样。虽然为了所有众生发起伟大的庄严心，却始终不见有众生的相；为了所有众生发起伟大的庄严，而众生所去的方向也不会增加也不会减少。假设一尊佛住世，无论是一个劫（kalpa，佛教的时间单位）还是超过一个劫，像这样的一个佛世界，又有无量无边的恒河沙（Ganges sand，极多的数量）诸佛，像这样每一尊佛，无论是一个劫还是超过一个劫，日夜说法，心中没有片刻的停息，各自度化无量恒河沙的众生都进入涅槃，而众生界也不会增加也不会减少。乃至十方诸佛世界也是这样，每一尊佛说法教化，各自度化无量恒河沙的众生都进入涅槃，对于众生界也不会增加也不会减少。为什么呢？因为众生的固定相是不可得的。所以众生界不会增加也不会减少。' 舍利弗又对文殊师利说：'如果众生界不增加也不减少，为什么菩萨为了众生，求阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），常常说法呢？'文殊师利说：'如果所有众生都是空相，也就没有菩萨求阿耨多罗三藐三菩提，也没有众生而为说法。为什么呢？因为我所说的法中没有一法是可以得到的。'
English
English version: 'It is neither a dualistic aspect nor a non-dualistic aspect, neither a defiled aspect nor a pure aspect. In this way, correctly contemplate the Tathagata (如来, Thus Come One), benefiting sentient beings.' The Buddha told Manjushri (文殊师利): 'If one can see the Tathagata in this way, the mind neither grasps nor does not grasp, neither accumulates nor does not accumulate.' At that time, Shariputra (舍利弗) said to Manjushri: 'If one can see the Tathagata as you have described, it is truly rare. For the sake of all sentient beings, one sees the Tathagata, yet the mind does not grasp the aspect of sentient beings; guiding all sentient beings towards Nirvana (涅槃), yet not grasping the aspect of going towards Nirvana; for the sake of all sentient beings, one initiates great adornment, yet the mind does not see the aspect of adornment.' At that time, Manjushri, the Bodhisattva Mahasattva (菩萨摩诃萨, great bodhisattva), said to Shariputra: 'Yes, yes! It is as you have said. Although one initiates the mind of great adornment for all sentient beings, one never sees the aspect of sentient beings; for all sentient beings, one initiates great adornment, yet the direction in which sentient beings go neither increases nor decreases. Suppose one Buddha dwells in the world, whether for one kalpa (劫, eon) or more than one kalpa, in such a Buddha-world, there are countless Buddhas like the sands of the Ganges (恒河沙), each of these Buddhas, whether for one kalpa or more than one kalpa, day and night teaches the Dharma without a moment's rest, each liberating countless sentient beings like the sands of the Ganges, all entering Nirvana, yet the realm of sentient beings neither increases nor decreases. Even the Buddha-worlds in the ten directions are the same, each Buddha teaching and transforming, each liberating countless sentient beings like the sands of the Ganges, all entering Nirvana, yet the realm of sentient beings neither increases nor decreases. Why is this so? Because the fixed aspect of sentient beings is unattainable. Therefore, the realm of sentient beings neither increases nor decreases.' Shariputra again said to Manjushri: 'If the realm of sentient beings neither increases nor decreases, why do Bodhisattvas, for the sake of sentient beings, seek Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed perfect enlightenment) and constantly teach the Dharma?' Manjushri said: 'If all sentient beings were of an empty aspect, there would be no Bodhisattva seeking Anuttara-samyak-sambodhi, nor would there be sentient beings for whom the Dharma is taught. Why is this so? Because in the Dharma I teach, there is not a single Dharma that can be attained.' --------------------------------------------------------------------------------
Chinese
尔时佛告文殊师利：“若无众生，云何说有众生及众生界？”文殊师利言：“众生界相，如诸佛界。” 又问：“众生界者是有量耶？”答曰：“众生界量，如佛界量。” 佛又问：“众生界量，有处所不？”答曰：“众生界量，不可思议。” 又问：“众生界相，为有住不？”答曰：“众生无住，犹如空住。” 佛告文殊师利：“如是修般若波罗蜜时，当云何住般若波罗蜜？”文殊师利言：“以不住法为住般若波罗蜜。” 佛复问文殊师利：“云何不住法名住般若波罗蜜？”文殊师利言：“以无住相，即住般若波罗蜜。” 佛复告文殊师利：“如是住般若波罗蜜时，是诸善根，云何增长？云何损减？” 文殊师利言：“若能如是住般若波罗蜜，于诸善根无增无减，于一切法亦无增无减。是般若波罗蜜性相亦无增无减。世尊！如是修般若波罗蜜则不舍凡夫法，亦不取贤圣法。何以故？般若波罗蜜不见有法可取可舍，如是修般若波罗蜜，亦不见涅槃可乐、生死可厌。何以故？不见生死，况复厌离；不见涅槃，何况乐着。如是修般若波罗蜜，不见垢恼可舍，亦不见功德可取，于一切法心无增减。何以故？不见法界有增减故。世尊！若能如是，是名修般若波罗蜜。世尊！不见 现代汉语译本 那时，佛陀告诉文殊师利（Manjusri，菩萨名）说：‘如果没有众生，又怎么能说有众生以及众生界呢？’文殊师利回答说：‘众生界的相状，就像诸佛的境界一样。’ 佛陀又问：‘众生界是有数量的吗？’文殊师利回答说：‘众生界的数量，就像佛界的数量一样。’ 佛陀又问：‘众生界的数量，有确定的处所吗？’文殊师利回答说：‘众生界的数量，是不可思议的。’ 佛陀又问：‘众生界的相状，是有所停留的吗？’文殊师利回答说：‘众生没有停留，就像虚空一样。’ 佛陀告诉文殊师利说：‘像这样修习般若波罗蜜（Prajnaparamita，智慧到彼岸）时，应当如何安住于般若波罗蜜呢？’文殊师利回答说：‘以不住于任何法为安住于般若波罗蜜。’ 佛陀又问文殊师利：‘为什么不住于任何法称为安住于般若波罗蜜呢？’文殊师利回答说：‘以无所住的相状，就是安住于般若波罗蜜。’ 佛陀又告诉文殊师利说：‘像这样安住于般若波罗蜜时，这些善根，是如何增长？又是如何损减的呢？’ 文殊师利回答说：‘如果能够像这样安住于般若波罗蜜，对于各种善根就没有增长也没有损减，对于一切法也没有增长也没有损减。这般若波罗蜜的自性相状也没有增长也没有损减。世尊！像这样修习般若波罗蜜，就不会舍弃凡夫的法，也不会执取贤圣的法。为什么呢？因为般若波罗蜜不见有任何法可以执取或舍弃。像这样修习般若波罗蜜，也不会觉得涅槃（Nirvana，寂灭）是可喜乐的，生死是可厌恶的。为什么呢？因为不见有生死，又怎么会厌离；不见有涅槃，又怎么会执着。像这样修习般若波罗蜜，不见有垢染烦恼可以舍弃，也不见有功德可以执取，对于一切法心无增减。为什么呢？因为不见法界有增减的缘故。世尊！如果能够这样，就称为修习般若波罗蜜。世尊！不见’
English
English version At that time, the Buddha said to Manjusri (a Bodhisattva): 'If there are no sentient beings, how can one speak of sentient beings and the realm of sentient beings?' Manjusri replied: 'The characteristics of the realm of sentient beings are like the realms of all Buddhas.' The Buddha further asked: 'Is the realm of sentient beings measurable?' Manjusri replied: 'The measure of the realm of sentient beings is like the measure of the Buddha's realm.' The Buddha further asked: 'Does the measure of the realm of sentient beings have a fixed location?' Manjusri replied: 'The measure of the realm of sentient beings is inconceivable.' The Buddha further asked: 'Do the characteristics of the realm of sentient beings have a dwelling place?' Manjusri replied: 'Sentient beings have no dwelling place, just like the dwelling of emptiness.' The Buddha said to Manjusri: 'When practicing Prajnaparamita (Perfection of Wisdom) in this way, how should one abide in Prajnaparamita?' Manjusri replied: 'By not abiding in any dharma, one abides in Prajnaparamita.' The Buddha further asked Manjusri: 'Why is not abiding in any dharma called abiding in Prajnaparamita?' Manjusri replied: 'By the characteristic of non-abiding, one abides in Prajnaparamita.' The Buddha further said to Manjusri: 'When abiding in Prajnaparamita in this way, how do these roots of goodness increase? How do they decrease?' Manjusri replied: 'If one can abide in Prajnaparamita in this way, there is neither increase nor decrease in any roots of goodness, and there is neither increase nor decrease in all dharmas. The nature and characteristics of this Prajnaparamita also have neither increase nor decrease. World Honored One! Practicing Prajnaparamita in this way, one neither abandons the dharmas of ordinary beings nor grasps the dharmas of the wise and holy. Why? Because Prajnaparamita does not see any dharma that can be grasped or abandoned. Practicing Prajnaparamita in this way, one also does not find Nirvana (liberation) to be desirable or Samsara (cycle of birth and death) to be repulsive. Why? Because one does not see Samsara, how can one be averse to it; one does not see Nirvana, how can one be attached to it. Practicing Prajnaparamita in this way, one does not see defilements to be abandoned, nor does one see merits to be grasped, and one's mind has no increase or decrease in all dharmas. Why? Because one does not see any increase or decrease in the realm of dharma. World Honored One! If one can do this, it is called practicing Prajnaparamita. World Honored One! Not seeing' --------------------------------------------------------------------------------