Chinese
大正藏第 14 册 No. 0458 文殊师利问菩萨署经 No. 458 文殊师利问菩萨署经 后汉月氏三藏支娄迦谶译 舍利弗前长跪白佛：“愿欲有所问，唯佛肯者，乃敢问。” 佛言：“善哉！善哉！舍利弗当问。汝若从文殊尸利，但闻怛萨阿竭署因缘法名，未悉得其事，今为汝说之。谛听！谛听！” 舍利弗言：“受教。” 及摩诃目揵兰、摩诃迦叶、摩诃迦旃延、摩诃拘絺、邠利文陀弗、须菩提、阿难律、朱利敢、摩诃敢、奈吒和罗、阿难，一一尊罗汉悉在会中，皆起为佛作礼，白佛：“愿乐欲闻，令菩萨悉当因缘摩诃僧那僧涅。若男子、若女人，闻者皆当求之；诸声闻者，皆当因其法所以求僧那僧涅者，欲令一切其当脱者悉得罗汉。”诸一一尊比丘，以华散佛上，供养怛萨阿竭署。诸欲天子悉以天华飞行供养，以天伎乐以乐之。所以者何？从本所不闻其字，何况今当具足闻之。释提桓因，以天上拘耆华树而化满其祇洹。 佛语舍利弗：“怛萨阿竭署者有四事。何谓四事？一者、发意；二者、阿惟越致；三者、菩萨坐于树下；四者、具足佛法。是为四。” 舍利弗问：“何因缘发意？” “菩萨有一署，所谓发意所作为一切 现代汉语译本 《文殊师利问菩萨署经》 后汉月氏三藏支娄迦谶译 舍利弗上前长跪对佛说：‘我希望有所请问，只有佛允许，才敢发问。’ 佛说：‘好啊！好啊！舍利弗，你问吧。你如果只是从文殊尸利（Manjusri）那里听到如来（Tathagata）署的因缘法名，还不能完全了解其中的含义，现在我为你解说。仔细听！仔细听！’ 舍利弗说：‘遵从您的教诲。’ 以及摩诃目犍连（Mahamaudgalyayana）、摩诃迦叶（Mahakasyapa）、摩诃迦旃延（Mahakatyayana）、摩诃拘絺罗（Mahakusthila）、宾头卢颇罗堕（Pindola Bharadvaja）、须菩提（Subhuti）、阿那律（Aniruddha）、朱利敢、摩诃敢、奈吒和罗、阿难（Ananda），每一位尊者罗汉都在法会中，都起身为佛作礼，对佛说：‘我们愿意听闻，使菩萨们都能了解摩诃僧那僧涅（Mahasamghasamghata）的因缘。无论是男子还是女人，听闻后都应当寻求它；各位声闻乘的修行者，都应当依据这个法来寻求僧那僧涅，想要让一切应当解脱的人都证得阿罗汉果。’每一位比丘都用鲜花散在佛的身上，供养如来署。诸位欲界天子都用天上的鲜花飞行散布来供养，用天上的伎乐来演奏音乐。这是为什么呢？因为他们从前从未听闻这个名号，更何况现在能够完整地听闻它的含义。释提桓因（Sakra Devanam Indra）用天上的拘耆华树幻化充满了祇洹（Jetavana）。 佛告诉舍利弗：‘如来署有四件事。哪四件事？一是发菩提心；二是阿惟越致（avaivartika，不退转）；三是菩萨坐在菩提树下；四是具足佛法。这就是四件事。’ 舍利弗问：‘是什么因缘而发菩提心？’ ‘菩萨有一个署，就是发菩提心所做的一切。’
English
English version The Sutra of Manjusri's Questions on the Bodhisattva's Sign Translated by Zhi Loujiachen of Yuezhi during the Later Han Dynasty Sariputra stepped forward, knelt down, and said to the Buddha: 'I wish to ask something, but only if the Buddha permits it, would I dare to ask.' The Buddha said: 'Excellent! Excellent! Sariputra, ask. If you have only heard the name of the Tathagata's (Tathagata) sign of dependent origination from Manjusri (Manjusri), you have not fully understood its meaning. Now I will explain it to you. Listen carefully! Listen carefully!' Sariputra said: 'I will follow your teachings.' And Mahamudgalyayana (Mahamaudgalyayana), Mahakasyapa (Mahakasyapa), Mahakatyayana (Mahakatyayana), Mahakusthila (Mahakusthila), Pindola Bharadvaja (Pindola Bharadvaja), Subhuti (Subhuti), Aniruddha (Aniruddha), Juligan, Mahagan, Natahora, Ananda (Ananda), each venerable Arhat was in the assembly, and they all rose to pay homage to the Buddha, saying to the Buddha: 'We are willing to hear, so that the Bodhisattvas can understand the causes and conditions of the Mahasamghasamghata (Mahasamghasamghata). Whether it is a man or a woman, they should seek it after hearing it; all Sravakas should seek the Samghasamghata according to this Dharma, wanting to enable all those who should be liberated to attain Arhatship.' Each Bhikkhu scattered flowers on the Buddha, offering to the Tathagata's sign. All the desire realm gods used heavenly flowers flying and scattering to make offerings, and played heavenly music. Why is this? Because they had never heard this name before, let alone now being able to fully hear its meaning. Sakra Devanam Indra (Sakra Devanam Indra) transformed the heavenly Kovidara tree and filled Jetavana (Jetavana). The Buddha said to Sariputra: 'The Tathagata's sign has four things. What are the four things? First, the arising of the aspiration for enlightenment; second, avaivartika (avaivartika, non-retrogression); third, the Bodhisattva sitting under the Bodhi tree; fourth, being complete with the Buddha Dharma. These are the four things.' Sariputra asked: 'What is the cause and condition for the arising of the aspiration for enlightenment?' 'The Bodhisattva has a sign, which is everything done by the arising of the aspiration for enlightenment.' --------------------------------------------------------------------------------
Chinese
十方作功德。所以者何？欲令皆得僧那僧涅故，名曰一署。阿惟越致署者，一切有所作为，无所希望求是地：安隐地、无所想地、坚固地，是为佛法基界，故曰为二署。坐于树下者，由不空起，起者当成道故，不离力、无所畏，是为三署。怛萨阿竭署者，如所署、审如所署署、不可数特尊之署，已住怛萨阿竭、阿罗呵、三耶三佛陀，已法教，是为四署。” 佛语舍利弗：“菩萨复有二署。何谓二？为声闻转法轮、为阿惟越致转法轮，是为二署。怛萨阿竭署名署，已在中者，已法有教，色法佛法，痛痒、思想、生死，识法佛法，其法者，舍利弗不可议；譬如愚人所作，言是法可得，是法不可得。” 佛语舍利弗：“不可得者不教，舍本空者，诸法教故，名曰怛萨阿竭署。” 舍利弗言：“何所是怛萨阿竭署？” 佛言：“不可胜数是为署。” 佛问舍利弗：“何所慧是署？” 舍利弗言：“怛萨阿竭不以法取法，法者不可得故，是曰为慧署；是菩萨所当学，学者当学怛萨阿竭署。不念以过去世俗法以应道法，不说俗事之恶、不言道事可好，如是学者，为学怛萨阿竭署。不以识学是，非是不作是学，为怛萨阿竭署。不分别大，大者谓眼色识，不分眼分别，一切有念，是为不学怛萨阿 现代汉语译本： 十方众生行功德。为什么呢？为了让所有众生都能得到僧那僧涅（Samghasamniha，僧团的聚集），所以称为第一署。阿惟越致署（Avaivartika-samniha，不退转的聚集）是指，一切有所作为，但不希望求取任何果报，只求达到安稳之地、无所思之地、坚固之地，这是佛法的根基，所以称为第二署。坐在树下，因为不空而起，发起之后应当成就佛道，不离于力量、无所畏惧，这是第三署。怛萨阿竭署（Tathagata-samniha，如来聚集）是指，如其所聚集，真实如其所聚集，不可计数且特别尊贵的聚集，已经安住于怛萨阿竭（Tathagata，如来）、阿罗呵（Arhat，阿罗汉）、三耶三佛陀（Samyaksambuddha，正等觉者）的境界，已经传授佛法教义，这是第四署。 佛对舍利弗（Sariputra）说：‘菩萨还有两种署。哪两种呢？为声闻（Sravaka）转法轮，为阿惟越致（Avaivartika，不退转者）转法轮，这是两种署。怛萨阿竭署（Tathagata-samniha，如来聚集）名为署，已经包含在其中，已经传授佛法教义，色法佛法，痛痒、思想、生死，识法佛法，这些法，舍利弗（Sariputra）是不可思议的；譬如愚人所作所为，说这个法可以得到，那个法不可以得到。’ 佛对舍利弗（Sariputra）说：‘不可得的法不教导，舍弃原本空性的法，因为诸法皆是空性，所以称为怛萨阿竭署（Tathagata-samniha，如来聚集）。’ 舍利弗（Sariputra）问：‘什么是怛萨阿竭署（Tathagata-samniha，如来聚集）？’ 佛说：‘不可胜数就是署。’ 佛问舍利弗（Sariputra）：‘什么是智慧的署？’ 舍利弗（Sariputra）回答：‘怛萨阿竭（Tathagata，如来）不以法去执取法，因为法是不可得的，这称为智慧的署；这是菩萨应当学习的，学习者应当学习怛萨阿竭署（Tathagata-samniha，如来聚集）。不执念于过去的世俗法，而应以应道的法，不说世俗之事的坏处，也不说道法的好处，这样学习的人，就是在学习怛萨阿竭署（Tathagata-samniha，如来聚集）。不以识来学习这个，也不是不作这样的学习，这是为了怛萨阿竭署（Tathagata-samniha，如来聚集）。不分别大，所谓的大是指眼、色、识，不分眼去分别，一切有念，这不是学习怛萨阿
English
English version: Performing meritorious deeds in the ten directions. Why is that? It is to enable all beings to attain Samghasamniha (the gathering of the Sangha), hence it is called the first Samniha. Avaivartika-samniha (the gathering of the non-retreating) refers to all actions performed without hoping to seek any reward, only seeking to reach a place of peace, a place of no thought, a place of firmness, which is the foundation of the Buddha-dharma, hence it is called the second Samniha. Sitting under a tree, arising from non-emptiness, and upon arising, one should attain Buddhahood, not departing from strength, without fear, this is the third Samniha. Tathagata-samniha (the gathering of the Tathagata) refers to, as it is gathered, truly as it is gathered, an immeasurable and especially venerable gathering, having already dwelt in the realm of Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), having already taught the Dharma. The Buddha said to Sariputra: 'Bodhisattvas also have two Samniha. What are the two? Turning the Dharma wheel for Sravakas (Hearers), and turning the Dharma wheel for Avaivartikas (Non-retreaters), these are the two Samniha. Tathagata-samniha is named Samniha, already contained within, having already taught the Dharma, the form-dharma, the Buddha-dharma, feeling, thought, birth and death, consciousness-dharma, the Buddha-dharma, these dharmas, Sariputra, are inconceivable; it is like what foolish people do, saying this dharma can be attained, that dharma cannot be attained.' The Buddha said to Sariputra: 'That which cannot be attained is not taught, abandoning the originally empty dharma, because all dharmas are empty, hence it is called Tathagata-samniha.' Sariputra asked: 'What is Tathagata-samniha?' The Buddha said: 'Immeasurable is Samniha.' The Buddha asked Sariputra: 'What wisdom is Samniha?' Sariputra replied: 'Tathagata does not grasp dharma with dharma, because dharma is unattainable, this is called the wisdom of Samniha; this is what Bodhisattvas should learn, learners should learn Tathagata-samniha. Not clinging to past worldly dharmas, but responding with dharmas that accord with the path, not speaking of the evils of worldly affairs, nor speaking of the goodness of the Dharma, those who learn in this way are learning Tathagata-samniha. Not learning this with consciousness, nor is it not doing this learning, this is for Tathagata-samniha. Not distinguishing the great, the so-called great refers to eye, form, consciousness, not distinguishing the eye to distinguish, all with thought, this is not learning Tatha- --------------------------------------------------------------------------------
Chinese
竭署。是人可度、是人不可度，作是学，为不学怛萨阿竭署。怛萨阿竭署者，则一切人之署；作是学者，为学怛萨阿竭署，学怛萨阿竭署、无央数署，一切法无所断绝，是为学怛萨阿竭署。” 佛语舍利弗：“不念诸法当有所生，于怛萨阿竭署无所想，是为学怛萨阿竭署，不念是所有、无所有。” 佛语舍利弗：“其欲学怛萨阿竭署者，不想怛萨阿竭，为学怛萨阿竭署。诸法无所求是为署，是则怛萨阿竭署。” 佛语舍利弗：“色法佛法，痛痒、思想、生死、识法，怛萨阿竭法，诸法无所著，随署教一切诸法不着已，不念有无，是则随教。已不著有无，则随无根之教如是学，为学怛萨阿竭署。署者，亦无过去当来今现在，如是署者，见一切亦不见一切。” 舍利弗白佛言：“何谓为见？” “无所覆、无所蔽、悉见，是为怛萨阿竭署。” “何谓为不见一切？” “所谓不见其门、无所入，是故不见，是为怛萨阿竭署。亦不于署与空合，并亦不思想、亦不愿、亦不可见、亦不可得，如寂者，则其署清净。署无能得长短，署亦无有助，署者不可得助，署者亦无有异，是为署；无所从生署，是谓怛萨阿竭署。不亦不足计、亦不踝计、亦不膝计、亦不膑计、亦不腹计、亦不臂计 现代汉语译本： ‘竭署（无法确定具体含义，此处保留原文）。这个人可以度化，这个人不可以度化，如果这样学习，就不是在学习怛萨阿竭署（Tathagata，如来）。怛萨阿竭署，就是一切人的署（无法确定具体含义，此处保留原文）；如果这样学习，才是在学习怛萨阿竭署，学习怛萨阿竭署，有无央数（无数）的署，一切法没有断绝，这就是在学习怛萨阿竭署。’ 佛告诉舍利弗：‘不要想诸法会有所生，对于怛萨阿竭署没有执着，这就是在学习怛萨阿竭署，不要想是有所有，还是无所有。’ 佛告诉舍利弗：‘想要学习怛萨阿竭署的人，不要去想怛萨阿竭，才是学习怛萨阿竭署。对于诸法没有求取，这就是署，这就是怛萨阿竭署。’ 佛告诉舍利弗：‘色法（物质现象）佛法，痛痒（感受）、思想（思维）、生死（生命过程）、识法（认知），怛萨阿竭法（如来之法），对于诸法没有执着，随着署教导一切诸法，不执着之后，不要想有或者没有，这就是随教。已经不执着于有无，就随着无根的教导这样学习，才是在学习怛萨阿竭署。署，也没有过去、未来、现在，像这样的署，看见一切也看不见一切。’ 舍利弗问佛说：‘什么叫做看见？’ ‘没有覆盖、没有遮蔽、全部看见，这就是怛萨阿竭署。’ ‘什么叫做看不见一切？’ ‘所谓看不见其门、没有进入之处，所以看不见，这就是怛萨阿竭署。也不要把署和空结合，并且也不思想、也不愿望、也不可见、也不可得，像寂静一样，那么署就清净了。署没有能得到长短，署也没有帮助，署不可以得到帮助，署也没有不同，这就是署；没有从哪里产生署，这就是怛萨阿竭署。也不要从脚踝计算、也不要从膝盖计算、也不要从膑骨计算、也不要从腹部计算、也不要从手臂计算……’
English
English version: 'Jieshu (Cannot determine the specific meaning, the original text is retained here). This person can be saved, this person cannot be saved. If you study like this, you are not studying the Tathagata-shu (Tathagata, Thus Come One). Tathagata-shu is the shu (Cannot determine the specific meaning, the original text is retained here) of all people; if you study like this, you are studying the Tathagata-shu, studying the Tathagata-shu, with countless shu, all dharmas are not cut off, this is studying the Tathagata-shu.' The Buddha told Sariputra: 'Do not think that all dharmas will be born, and have no attachment to the Tathagata-shu. This is studying the Tathagata-shu, do not think that there is something or nothing.' The Buddha told Sariputra: 'Those who want to study the Tathagata-shu should not think about the Tathagata, but study the Tathagata-shu. If there is no seeking for all dharmas, this is shu, this is the Tathagata-shu.' The Buddha told Sariputra: 'Rupa-dharma (material phenomena) Buddha-dharma, vedana (feeling), samjna (thinking), samskara (formations), vijnana-dharma (consciousness), Tathagata-dharma (the Dharma of the Thus Come One), without attachment to all dharmas, following the shu to teach all dharmas, after not being attached, do not think about existence or non-existence, this is following the teaching. Having not been attached to existence or non-existence, then follow the teaching without roots and study like this, then you are studying the Tathagata-shu. Shu, also has no past, future, or present. Like this shu, seeing everything and not seeing everything.' Sariputra asked the Buddha: 'What is called seeing?' 'Without covering, without obscuring, seeing everything, this is the Tathagata-shu.' 'What is called not seeing everything?' 'So-called not seeing its door, with no place to enter, therefore not seeing, this is the Tathagata-shu. Also, do not combine shu with emptiness, and also do not think, do not wish, cannot be seen, cannot be obtained, like stillness, then the shu is pure. Shu cannot obtain length, shu also has no help, shu cannot obtain help, shu also has no difference, this is shu; shu is not born from anywhere, this is called the Tathagata-shu. Do not calculate from the ankle, do not calculate from the knee, do not calculate from the patella, do not calculate from the abdomen, do not calculate from the arm...' --------------------------------------------------------------------------------