Chinese
大正藏第 14 册 No. 0460 佛说文殊师利净律经 No. 460 佛说文殊师利净律经 西晋月氏国三藏竺法护译 真谛义品第一 闻如是： 一时，佛游罗阅祇耆阇崛山中，与大比丘众俱，比丘千二百五十，菩萨三万二千。彼时，世尊与无央数百千之众眷属围绕而为说经。 时有天子，名曰寂顺律音，在于会坐，即从坐起，更整衣服，长跪叉手，白世尊曰：“文殊师利今为所在？一切诸会四部之众，天、龙、鬼神，释梵四王，皆共渴仰，欲睹正士咨讲妙辞听受经义。” 佛言：“东方去此万佛国土，世界名宝氏，佛号宝英如来、无所著、等正觉，今现在演说道教，文殊在彼，为诸菩萨大士之伦宣示不及。” 天子白佛：“惟愿大圣，加哀垂威，令文殊师利自屈到斯。所以者何？文殊师利所说经法，开发结碍，靡不㸌然，逾过声闻、缘觉之上。文殊师利设说大法，一切众魔皆为降伏，诸邪迷惑无得人便，诸外异道莫不归命；其贡高者不怀自大，未发意者皆发道心，已发道心立不退转，所当受者无不稽颡，所当执御靡不揽持，如来、至真皆亦劝赞：‘因此圣教乃令正法长得久存。自舍如来，未有他尊智慧辩才，颁宣典诰如文殊者也。’” 现代汉语译本 《佛说文殊师利净律经》 西晋月氏国三藏竺法护译 真谛义品第一 我是这样听说的： 一时，佛陀在罗阅祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，灵鹫山）中，与众多比丘在一起，比丘有一千二百五十人，菩萨有三万二千人。当时，世尊被无数百千的眷属围绕着，为他们宣说佛经。 这时，有一位天子，名叫寂顺律音，在法会中，从座位上站起来，整理好衣服，长跪合掌，对世尊说：“文殊师利（Mañjuśrī）菩萨现在在哪里？所有法会中的四部大众，天、龙、鬼神，释（Śakra，帝释天）、梵（Brahmā，大梵天）四王，都共同渴望仰慕，想亲眼见到这位正士宣讲精妙的言辞，听受佛经的义理。” 佛陀说：“从这里向东方经过万佛国土，有一个世界名叫宝氏，那里的佛号为宝英如来（Ratnaśrī-tathāgata）、无所著（Arhat，阿罗汉）、等正觉（Samyaksaṃbuddha，正等觉），现在正在演说教法，文殊师利菩萨在那里，为诸位菩萨大士宣讲他们所不能及的教义。” 天子对佛陀说：“惟愿大圣，慈悲降临，施展威德，让文殊师利菩萨亲自来到这里。这是为什么呢？文殊师利菩萨所说的经法，能够开发解开众生的烦恼障碍，没有不豁然开朗的，超过了声闻（Śrāvaka，阿罗汉）、缘觉（Pratyekabuddha，辟支佛）的境界。文殊师利菩萨如果宣说大法，一切众魔都会被降伏，各种邪恶迷惑都无法得逞，各种外道异端没有不归顺的；那些贡高我慢的人不再怀有自大之心，尚未发起菩提心的人都发起道心，已经发起道心的人能够安住于不退转的境界，所有应当接受教化的人没有不叩头礼拜的，所有应当执持奉行的人没有不接受领悟的，如来、至真（Tathāgata，如来）都劝请赞叹：‘因为有了这样的圣教，才能使正法长久住世。除了如来之外，没有其他尊者具有像文殊师利菩萨那样的智慧辩才，能够颁布宣扬经典教诲。’”
English
English version The Sutra of Mañjuśrī's Pure Precepts Spoken by the Buddha Translated by Dharma-rakṣa of the Yuezhi Kingdom of Western Jin Chapter One: The Meaning of Truth Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa (Vulture Peak) in Rāmagṛha (Rajgir), together with a large assembly of bhikṣus (monks), twelve hundred and fifty bhikṣus in all, and thirty-two thousand bodhisattvas. At that time, the World-Honored One was surrounded by countless hundreds of thousands of attendants, for whom he was expounding the scriptures. Then, a deva (god) named Śāntānukulavāgghoṣa (Peaceful Harmonious Voice), present in the assembly, rose from his seat, adjusted his robes, knelt with palms joined, and said to the World-Honored One: 'Where is Mañjuśrī (Manjushri) now? All the four assemblies, devas, nāgas (dragons), yakṣas (demons), Śakra (Indra), Brahmā (Brahma), and the Four Heavenly Kings, are all eagerly looking forward to seeing this righteous one expounding wonderful words and hearing the meaning of the scriptures.' The Buddha said: 'To the east of here, passing through ten thousand Buddha-lands, there is a world called Ratnadhātu (Jewel Realm), where the Buddha is named Ratnaśrī-tathāgata (Jewel Glory Thus-Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One). He is now expounding the Dharma. Mañjuśrī is there, proclaiming teachings that are beyond the reach of the bodhisattvas and great beings.' The deva said to the Buddha: 'May the Great Sage, with compassion and majesty, cause Mañjuśrī to come here of his own accord. Why is that? The scriptures spoken by Mañjuśrī can develop and remove obstacles, bringing about sudden enlightenment, surpassing the levels of śrāvakas (hearers) and pratyekabuddhas (solitary realizers). If Mañjuśrī were to expound the Great Dharma, all the demons would be subdued, and all evil delusions would have no opportunity to prevail. All heretics and non-Buddhists would submit. Those who are arrogant would no longer harbor pride, those who have not yet aroused the bodhicitta (mind of enlightenment) would arouse it, and those who have already aroused the bodhicitta would abide in non-retrogression. All who should receive instruction would bow their heads in reverence, and all who should uphold and practice would embrace and maintain it. The Tathāgatas (Thus-Come Ones), the Perfectly Enlightened Ones, all praise and commend: 'Because of such sacred teachings, the True Dharma will long endure. Apart from the Tathāgata, there is no other venerable one with such wisdom and eloquence as Mañjuśrī to promulgate and proclaim the teachings.' --------------------------------------------------------------------------------
Chinese
于是，世尊见寂顺律音天子之所启白，为一切故则发大哀，演两眉间毛相之光，其明普照照诸三千大千佛土，通达周彻一万佛土，大光照耀宝氏世界。 时，彼佛土诸菩萨众前问其佛：“是何感应先现此瑞？”宝英如来告诸菩萨：“西方去此过万佛刹，有世界名忍，其佛号曰能仁如来、至真、等正觉，今现在讲法演眉间光，照万佛土普耀此刹。”菩萨问曰：“唯然世尊，何故放光？”佛言：“无央数亿百千菩萨会彼佛土，释梵持世及四部众，皆共倾望文殊师利，欲得奉觐咨讲经法，悉俱白佛，奋斯光明遥请文殊。” 宝英如来告文殊曰：“汝往彼土，能仁如来延企相待，众会无不迟想，相见稽首思闻欲听禀受。”文殊白佛：“吾亦寻知此光瑞应。” 于时，文殊与万菩萨礼宝英佛，右绕三匝，犹如壮士屈申臂顷，于宝氏刹忽然不现，立于忍土在虚空中，不现其身，佥雨天花遍大众会，花至于膝。时诸会者怪未曾有，皆白佛言：“此何先瑞而雨天花？” 佛告诸族姓子：“此文殊师利与万菩萨应命俱来，在于虚空雨于众花，以供养佛众会。”佥曰：“愿见文殊及诸菩萨，若能亲觐如是正士，甚为欣庆难值难遇。”说是未竟，文殊师利与万菩萨，便即现身，稽首佛足，右绕七匝，各以威 现代汉语译本：于是，世尊（释迦牟尼佛）见到寂顺律音天子的启请，为了所有众生而生起大慈悲心，从两眉之间的白毫相放出光明，这光明普遍照耀三千大千世界，通达周遍一万个佛土，大光明照耀到宝氏世界（Ratnagarbha）。 当时，那个佛土的众多菩萨向前请问他们的佛：‘是什么样的感应先出现了这样的祥瑞？’宝英如来（Ratnagarbha Tathagata）告诉各位菩萨：‘从这里向西方经过一万个佛刹，有一个世界名叫忍土（Saha），那里的佛名叫能仁如来（Sakyamuni Tathagata）、至真（Arhat）、等正觉（Samyaksambuddha），现在正在讲法，放出眉间的光明，照耀一万个佛土，普遍照耀到这个佛刹。’菩萨们问道：‘世尊，为什么（能仁如来）要放光呢？’佛说：‘无数亿百千的菩萨聚集在那个佛土，释天（Sakra）、梵天（Brahma）、持世天（Lokapala）以及四部大众，都共同倾心仰望文殊师利（Manjusri），想要奉见他，请教经法，全都禀告佛陀，（能仁如来）才奋发光明，遥远地邀请文殊（Manjusri）。’ 宝英如来（Ratnagarbha Tathagata）告诉文殊（Manjusri）说：‘你前往那个忍土（Saha），能仁如来（Sakyamuni Tathagata）正翘首等待你，大众集会没有不盼望你的，（他们）想要见到你，顶礼你，思考并听闻你所宣讲的佛法，接受你的教诲。’文殊（Manjusri）禀告佛说：‘我也已经知道这个光明祥瑞的应验。’ 当时，文殊（Manjusri）与一万菩萨礼拜宝英佛（Ratnagarbha Buddha），向右绕行三圈，就像壮士屈伸手臂那样迅速，在宝氏刹（Ratnagarbha）忽然消失不见，出现在忍土（Saha）的虚空中，没有显现他们的身体，只是纷纷降下天花，遍布大众集会，花朵堆积到膝盖的高度。当时，参加集会的人们感到奇怪，从未见过这样的景象，都禀告佛说：‘这是什么祥瑞，竟然降下天花？’ 佛告诉各位善男子：‘这是文殊师利（Manjusri）与一万菩萨应邀前来，在虚空中降下这些花朵，用来供养佛和大众集会。’大家说：‘希望能够见到文殊（Manjusri）以及各位菩萨，如果能够亲眼见到这样的正士，真是非常欣喜，难以遇到这样的机会。’话音未落，文殊师利（Manjusri）与一万菩萨，便立即显现出身形，顶礼佛足，向右绕行七圈，各自以威
English
English version: Then, the World Honored One (Sakyamuni Buddha), seeing the request of the Deva Jishun Lvyin, generated great compassion for all beings, and emitted light from the white hair between his eyebrows. This light universally illuminated the three thousand great thousand worlds, penetrating and pervading ten thousand Buddha lands, and the great light shone upon the Ratnagarbha world. At that time, the many Bodhisattvas of that Buddha land stepped forward and asked their Buddha: 'What kind of response is this that first manifests such an auspicious sign?' The Ratnagarbha Tathagata told the Bodhisattvas: 'Going west from here, passing ten thousand Buddha lands, there is a world called Saha, and the Buddha there is called Sakyamuni Tathagata, Arhat, Samyaksambuddha. He is now expounding the Dharma, emitting light from between his eyebrows, illuminating ten thousand Buddha lands, and universally shining upon this Buddha land.' The Bodhisattvas asked: 'World Honored One, why does (Sakyamuni Tathagata) emit light?' The Buddha said: 'Countless hundreds of thousands of Bodhisattvas are gathered in that Buddha land, along with Sakra, Brahma, the Lokapalas, and the fourfold assembly, all of whom are eagerly looking forward to Manjusri, desiring to pay homage to him and inquire about the Dharma. They all reported to the Buddha, and (Sakyamuni Tathagata) then emitted this light, remotely inviting Manjusri.' The Ratnagarbha Tathagata told Manjusri: 'Go to that Saha world. Sakyamuni Tathagata is eagerly awaiting you, and the assembly is longing for you. (They) want to see you, prostrate to you, contemplate and hear the Dharma you expound, and receive your teachings.' Manjusri reported to the Buddha: 'I also already know the verification of this auspicious light.' At that time, Manjusri and ten thousand Bodhisattvas bowed to the Ratnagarbha Buddha, circumambulated him three times to the right, and as quickly as a strong man bends and stretches his arm, they suddenly disappeared from the Ratnagarbha land and appeared in the sky above the Saha world, without revealing their bodies, but raining down heavenly flowers, covering the assembly up to their knees. At that time, those attending the assembly were surprised, having never seen such a sight, and all reported to the Buddha: 'What is this auspicious sign that causes heavenly flowers to rain down?' The Buddha told the sons of good families: 'This is Manjusri and ten thousand Bodhisattvas coming in response to the invitation, raining down these flowers in the sky to offer to the Buddha and the assembly.' Everyone said: 'We wish to see Manjusri and the Bodhisattvas. If we could personally see such a righteous person, it would be a great joy, a rare and difficult opportunity.' Before these words were finished, Manjusri and ten thousand Bodhisattvas immediately revealed their forms, prostrated at the Buddha's feet, circumambulated him seven times to the right, each with their majestic -------------------------------------------------------------------------------- 力神足变化，作大莲华自处其上。
Chinese
寂顺律音天子白佛：“愿发圣教，令文殊师利敷演道化，众会踦𨄅欲闻训诲。”佛告天子：“自咨汝心，便可稽问。” 寂顺律音则白文殊：“宝英佛土有何奇特超异之德，至使仁者游居乐彼？” 文殊告曰：“不兴贪欲亦不灭之、不起瞋恚亦无所尽、不建愚痴亦无所除、不造尘劳亦无所坏。所以者何？无所生法亦无所尽。” 又问：“其佛说法，何所兴为？何所灭除？”答曰：“其本净者，以无起灭，不以生尽。所以者何？彼土众生，了真谛义以为元首，不以缘合为第一也。” 又问：“何谓真谛元首？何谓缘合以为第一？”答曰：“于义无起亦无所坏，无有相处亦不无相，亦非一相亦不离相亦不显相。彼无视者，亦不无视、亦不谛视，亦不有尽无能尽者，已无所尽不可尽者，是曰真谛义义者。天子！谓无心矣。无本心者，不教他人不于此际、不度彼岸、不在中流，是真谛义义者。天子！谓无文字乃为圣谛。所以者何？如佛言曰，一切音声皆为虚伪。” 天子又问：“如来所说将无欺乎？” 文殊答曰：“如来所说无诚无欺。所以者何？如来于二，心无所住，而于有为无为之法无有言辞，由是之故无诚无欺。于天子意所趣云何？如来 现代汉语译本：凭借神通变化，化作一朵巨大的莲花，自己端坐在莲花之上。 寂顺律音天子对佛说：‘希望佛陀宣讲圣教，让文殊师利菩萨阐扬佛法教化，大众聚集在此，都渴望听闻您的教诲。’佛告诉天子：‘你自己考虑清楚，就可以提问。’ 寂顺律音于是问文殊菩萨：‘宝英佛土有什么奇特超胜的功德，以至于让您乐于居住在那里？’ 文殊菩萨回答说：‘那里不产生贪欲，也不灭除贪欲；不产生瞋恚，也没有瞋恚可消除；不产生愚痴，也没有愚痴可去除；不造作世俗的烦恼，也没有烦恼可破坏。为什么呢？因为没有产生之法，也就没有灭尽之法。’ 又问：‘那里的佛说法，是兴起什么，又灭除什么呢？’文殊菩萨回答说：‘其本性清净，因为没有生起和灭除，不以生为开始，不以灭为结束。为什么呢？因为那个世界的众生，以了解真谛的意义为首要，不以因缘和合为第一。’ 又问：‘什么叫做真谛为首要？什么叫做因缘和合为第一？’文殊菩萨回答说：‘对于真谛的意义，没有生起，也没有坏灭，没有相状，也不是没有相状，不是单一的相状，也不脱离相状，也不显现相状。那里没有能看见事物的人，也不是没有能看见事物的人，也不是谛视，也没有穷尽，没有能穷尽事物的人，已经没有可以穷尽的事物，也没有不可穷尽的事物，这就叫做真谛的意义。天子！真谛的意义是指没有分别心。没有根本心的人，不教导他人到达此岸，不教导他人到达彼岸，也不停留在中流，这就是真谛的意义。天子！真谛的意义是指没有文字才是真正的圣谛。为什么呢？正如佛所说，一切音声都是虚妄不实的。’ 天子又问：‘如来所说的话难道会有欺骗吗？’ 文殊菩萨回答说：‘如来所说的话没有真实也没有欺骗。为什么呢？如来对于二元对立，心中没有执着，对于有为法和无为法，没有言语上的执着，因此没有真实也没有欺骗。在天子您的想法中，您认为如来