Chinese
大正藏第 14 册 No. 0461 佛说文殊师利现宝藏经 No. 461 [No. 462] 佛说文殊师利现宝藏经卷上 西晋月氏三藏竺法护译 闻如是： 一时，佛游舍卫祇树给孤独精舍，与大比丘众俱，比丘千二百五十，菩萨万人。 尔时，佛于迦利罗讲堂上坐，与无央数百千之众周匝围绕而为说经。于是，文殊师利与五百菩萨，及诸天释梵、四天王眷属，俱诣佛所，稽首佛足，绕佛三匝，却坐一面。 文殊师利白佛言：“向者世尊，为说何法？愿天中天，尊崇所讲。” 贤者须菩提承佛威神，白文殊师利：“向者世尊说弟子事，愿今上人说菩萨行。” 文殊师利答须菩提：“一切弟子、缘觉所行，非菩萨器，焉用问为？” 曰：“愿解说，审是器者，当听受之。” 文殊师利答曰：“尊者须菩提！为知何者是器？云何非器？” 须菩提曰：“其诸弟子每以声音而得解脱，我等岂知是器非器？今请问之，愿乐欲闻。” 文殊师利答曰：“唯，须菩提！其有出于冥者，皆非佛法器；假使于冥为现照明亦不堕冥，救护众生不与冥合，一切所有造佛法器。 “又，须菩提！得限而学学法已成，视一切人， 现代汉语译本 《佛说文殊师利现宝藏经》卷上 西晋月氏三藏竺法护译 我是这样听说的： 一时，佛陀在舍卫国祇树给孤独园（Jetavana Anathapindika-arama）游化，与众多大比丘在一起，比丘有一千二百五十人，菩萨有一万人。 当时，佛陀在迦利罗讲堂（Kariravihara）上安坐，无数百千的大众周匝围绕着他，佛陀为他们说法。这时，文殊师利（Manjusri）菩萨与五百位菩萨，以及诸天、释提桓因（Sakra Devendra）、四大天王（Four Heavenly Kings）及其眷属，一同来到佛陀的住所，顶礼佛足，绕佛三圈，然后退坐在一旁。 文殊师利菩萨对佛陀说：‘刚才世尊，您说了什么法？愿天中之天，详细说明您所讲的内容。’ 贤者须菩提（Subhuti）凭借佛陀的威神力，对文殊师利菩萨说：‘刚才世尊说的是关于弟子们的事情，希望您现在能说说菩萨的修行。’ 文殊师利菩萨回答须菩提说：‘一切弟子、缘觉（Pratyekabuddha）所修行的，不是菩萨的根器，问了有什么用呢？’ 须菩提说：‘希望您能解说，如果确实是菩萨的根器，我们应当听受。’ 文殊师利菩萨回答说：‘尊者须菩提！您知道什么是根器？什么不是根器吗？’ 须菩提说：‘那些弟子们常常通过声音而得到解脱，我们怎么知道他们是根器还是非根器呢？现在请教您，希望乐意听闻。’ 文殊师利菩萨回答说：‘是的，须菩提！那些出于黑暗中的人，都不是佛法的根器；即使在黑暗中为他们显现光明，他们也不会堕入黑暗，救护众生也不会与黑暗结合，一切所作所为都符合佛法的根器。 ‘还有，须菩提！得到局限而学习，学习佛法已经完成，轻视一切人，
English
English version The Sutra of Manjusri's Manifestation of a Treasure Trove Spoken by the Buddha, Volume 1 Translated by Dharmaraksa, a Tripitaka Master from Yuezhi during the Western Jin Dynasty Thus have I heard: At one time, the Buddha was traveling in Sravasti, at the Jetavana Anathapindika-arama (祇樹給孤獨精舍), together with a large assembly of great Bhikshus, numbering one thousand two hundred and fifty, and ten thousand Bodhisattvas. At that time, the Buddha was seated upon the Kariravihara (迦利羅講堂), surrounded by countless hundreds of thousands of beings, to whom he was expounding the Dharma. Thereupon, Manjusri (文殊師利) Bodhisattva, together with five hundred Bodhisattvas, as well as the retinue of the Devas, Sakra Devendra (釋提桓因), and the Four Heavenly Kings (四天王), approached the Buddha's location, bowed their heads to the Buddha's feet, circumambulated the Buddha three times, and then sat down to one side. Manjusri Bodhisattva said to the Buddha: 'Just now, World Honored One, what Dharma were you expounding? May the Honored One among Devas, elaborate on what you were speaking about.' The worthy Subhuti (須菩提), relying on the Buddha's majestic power, said to Manjusri Bodhisattva: 'Just now, the World Honored One was speaking about the affairs of the disciples; may you now speak about the practices of the Bodhisattvas.' Manjusri Bodhisattva replied to Subhuti: 'The practices of all disciples and Pratyekabuddhas (緣覺) are not the vessels of Bodhisattvas; what is the use of asking?' Subhuti said: 'May you explain; if they are indeed the vessels, we shall listen and receive.' Manjusri Bodhisattva replied: 'Venerable Subhuti! Do you know what are vessels? What are not vessels?' Subhuti said: 'Those disciples who often attain liberation through sound, how can we know whether they are vessels or not vessels? Now we ask you, hoping to hear with joy.' Manjusri Bodhisattva replied: 'Yes, Subhuti! Those who emerge from darkness are not vessels of the Buddha-dharma; even if light is shown to them in the darkness, they will not fall into darkness, and protecting sentient beings will not unite with darkness; all that is done is in accordance with the vessels of the Buddha-dharma. 'Furthermore, Subhuti! Obtaining limitations and learning, learning the Dharma has been completed, looking down upon all people,' --------------------------------------------------------------------------------
Chinese
见不与取，其意恐惧心厌秽之，畏诸三界不以喜乐，则为非是诸佛法器。设御当来未行数千劫，周旋三界而无恐畏，于三垢而无心，欲乐于生死，譬如游观园囿、讲堂欢悦一切，所有往来无有六事，是谓为佛法器。 “又，须菩提！菩萨现在爱欲而无欲乐，示现瞋怒而无恚害，示现愚痴而无闇冥，示现𣧑弊刚强屠魁而无尘垢。现在三界诸无御者为之正导，于愦乱中顺而不荒，于贡高者谦卑为礼，为诸群生除其重担，教授一切令三宝不绝，得三达智而普示现，此谓为是诸佛法器。” 于是，须菩提问文殊师利：“诸法等耳，俱共同举本际一也。是器非器，何得知乎？” 文殊师利答曰：“譬如陶家，泥土一等，作种种器，皆共一处合而烧之，或受醍醐、或受麻油、或受甘露蜜、或受于不净，其泥一等无若干也；如是，须菩提！诸法同等俱共一也，其本际一，从缘起行则有差特，彼醍醐油器喻弟子、缘觉，甘露蜜器谓诸菩萨，不净器者方如下贱凡夫之士也。” 又问文殊师利：“可令诸有器为非器不？” 答曰：“可使非器耳。” 须菩提曰：“以何因缘？” 答曰：“唯，须菩提！其受一切欲尘之器住在有中，若复有能断诸欲尘，是悉非为佛法之器。” 又问：“文 现代汉语译本： ‘如果见到不给予，内心恐惧厌恶，畏惧三界而不感到喜悦，那就不是诸佛的法器。如果能够面对未来无数劫，在三界中周旋而没有恐惧，对于贪嗔痴三垢没有执着，对于生死感到快乐，就像在花园、讲堂中游玩一样欢悦，一切往来都没有六种障碍，这就是佛的法器。’ ‘此外，须菩提（Subhuti）！菩萨（Bodhisattva）现在显现爱欲却没有爱欲的快乐，示现嗔怒却没有嗔恨的伤害，示现愚痴却没有黑暗的迷惑，示现粗暴刚强如同屠夫却没有尘垢。在三界中，对于没有引导的人给予正确的引导，在混乱中顺应而不荒谬，对于贡高我慢的人谦卑有礼，为众生解除他们的重担，教导一切众生使三宝（Triratna）不绝，获得三种智慧而普遍示现，这就是诸佛的法器。’ 于是，须菩提（Subhuti）问文殊师利（Manjusri）: ‘诸法平等，共同归于本源。如何得知什么是法器，什么不是法器呢？’ 文殊师利（Manjusri）回答说：‘譬如陶工，泥土一样，制作各种器皿，都放在一起烧制，有的盛放醍醐（ghrta，一种澄清的奶油），有的盛放麻油，有的盛放甘露蜜，有的盛放不净之物，泥土本身没有差别；同样，须菩提（Subhuti）！诸法同等，共同归于一体，其本源相同，但从因缘生起的行为则有差别。盛放醍醐油的器皿比喻弟子（sravaka）、缘觉（pratyekabuddha），盛放甘露蜜的器皿比喻诸菩萨（Bodhisattva），盛放不净之物的器皿就像凡夫俗子。’ 又问文殊师利（Manjusri）：‘可以使原本是法器的变成不是法器的吗？’ 回答说：‘可以使原本是法器的变成不是法器的。’ 须菩提（Subhuti）问：‘因为什么因缘呢？’ 回答说：‘是的，须菩提（Subhuti）！那些盛放各种欲望尘垢的器皿住在有为法中，如果能够断除各种欲望尘垢，这些就都不是佛法的法器。’ 又问：‘文殊师利（Manjusri）！’
English
English version: ‘If one sees something and does not give, and their mind is filled with fear and disgust, and they fear the three realms without joy, then they are not a vessel of the Buddhas' Dharma. If one can face the coming thousands of kalpas (aeon), circulate in the three realms without fear, have no attachment to the three poisons (greed, hatred, delusion), and find joy in birth and death, like enjoying a garden or a lecture hall, and all comings and goings are without the six hindrances, then this is a vessel of the Buddha's Dharma.’ ‘Furthermore, Subhuti (Subhuti)! A Bodhisattva (Bodhisattva) now manifests love and desire without the pleasure of desire, shows anger without harm, shows ignorance without darkness, and appears coarse, stubborn, and like an executioner without defilement. In the three realms, they give correct guidance to those without guidance, comply without chaos in confusion, are humble and courteous to the arrogant, relieve the heavy burdens of all beings, teach all to ensure the Three Jewels (Triratna) are not cut off, attain the three wisdoms and universally manifest them. This is said to be a vessel of the Buddhas' Dharma.’ Then, Subhuti (Subhuti) asked Manjusri (Manjusri): ‘All dharmas (phenomena) are equal, and together return to the original source. How can one know what is a vessel and what is not a vessel?’ Manjusri (Manjusri) replied: ‘For example, a potter, the clay is the same, makes various vessels, and puts them all together to be fired. Some hold ghee (ghrta), some hold sesame oil, some hold nectar, and some hold impure things, but the clay itself is no different. Likewise, Subhuti (Subhuti)! All dharmas (phenomena) are equal and together return to one, their original source is the same, but from the arising of conditions, there are differences in actions. The vessels holding ghee and oil are metaphors for disciples (sravaka) and pratyekabuddhas (pratyekabuddha), the vessels holding nectar are metaphors for Bodhisattvas (Bodhisattva), and the vessels holding impure things are like ordinary people.’ He further asked Manjusri (Manjusri): ‘Can a vessel be made into a non-vessel?’ He replied: ‘A vessel can be made into a non-vessel.’ Subhuti (Subhuti) asked: ‘For what reason?’ He replied: ‘Yes, Subhuti (Subhuti)! Those vessels that hold all the dust of desires dwell in existence. If one can cut off all the dust of desires, then these are not vessels of the Buddha's Dharma.’ He further asked: ‘Manjusri (Manjusri)!’ -------------------------------------------------------------------------------- 殊师利！器者有何高下？” 答曰：“唯，须菩提！器者无高无下。” 又问：“云何？文殊师利！器无高下？”
Chinese
答曰：“实无高无下，用法所住无高下故，则为牢坚之器。假使有高下行，则知是为破坏之器。唯，须菩提！譬如虚空，非是一切药草树木万物之器；如是，须菩提！菩萨为一切佛法器，亦无有余器。譬如地上生树，虚空能受令长大器；如是，须菩提！菩萨发清净等意，承智慧度无极而得长育。” 又问：“文殊师利！云何菩萨而得长育？” 答曰：“譬如虚空之所长育，菩萨亦然；虚空及菩萨，终无增益亦无损耗。” 又问：“文殊师利！是语何谓？” 答曰：“不增尘垢、不损佛法。” 又问：“文殊师利！尘与佛法有何异乎？” 答曰：“譬如近须弥山者，光明同照令现一貌皆为金色，菩萨如是，以智慧光明消诸尘垢，使同其貌为佛法色。唯，须菩提！是故诸尘皆是佛法，智慧明者当作是观等无有异，一切诸法是谓佛法。” 又问：“曷云一切诸法皆为佛法？” 答曰：“所作如诸佛所为。” 又问：“云何，文殊师利！如佛所为？” 答曰：“如本末亦然，其如不增不减，是谓为如。” 又问：“文殊 现代汉语译本 殊师利（Manjusri，文殊菩萨）！什么是器皿的高下之分？” 答曰：‘是的，须菩提（Subhuti，佛陀的弟子）！器皿没有高下之分。’ 又问：‘为什么？文殊师利！器皿没有高下之分？’ 答曰：‘实际上没有高下之分，因为用法所处没有高下之分，所以是坚固的器皿。如果存在高下之行，就知道这是会被破坏的器皿。是的，须菩提！譬如虚空，不是一切药草树木万物的器皿；如此，须菩提！菩萨是一切佛法的器皿，也没有其他的器皿。譬如地上生长的树木，虚空能够容纳使其长大；如此，须菩提！菩萨发起清净平等的意念，承受智慧度无极的教诲而得以成长。’ 又问：‘文殊师利！菩萨如何才能成长？’ 答曰：‘譬如虚空所滋养成长，菩萨也是这样；虚空和菩萨，最终既没有增加也没有减少。’ 又问：‘文殊师利！这话是什么意思？’ 答曰：‘不增加尘垢，不减少佛法。’ 又问：‘文殊师利！尘垢和佛法有什么不同？’ 答曰：‘譬如靠近须弥山（Mount Sumeru，佛教宇宙观中的圣山）的事物，光明共同照耀使其呈现一样的面貌，都成为金色，菩萨也是这样，用智慧的光明消除各种尘垢，使之与佛法一样呈现佛法的颜色。是的，须菩提！因此各种尘垢都是佛法，智慧明了的人应当这样观察，平等没有差异，一切诸法都可说是佛法。’ 又问：‘如何说一切诸法都是佛法？’ 答曰：‘所作所为如同诸佛所为。’ 又问：‘为什么，文殊师利！如同佛所为？’ 答曰：‘如同本末始终一样，如同不增不减，这就叫做如。’ 又问：‘文殊
English
English version ‘Manjusri (文殊菩萨)! What are the differences in the quality of vessels?’ He answered: ‘Yes, Subhuti (须菩提, a disciple of the Buddha)! Vessels have neither high nor low quality.’ He asked again: ‘Why, Manjusri! Do vessels have no high or low quality?’ He answered: ‘In reality, there is no high or low quality, because the way they are used has no high or low quality, thus they are considered firm and solid vessels. If there is action based on high or low quality, then know that it is a vessel that will be destroyed. Yes, Subhuti! For example, the void is not a vessel for all herbs, trees, and myriad things; likewise, Subhuti! A Bodhisattva is a vessel for all Buddhist teachings, and there are no other vessels. Just as a tree grows on the ground, the void can contain it and allow it to grow tall; likewise, Subhuti! A Bodhisattva generates pure and equal intention, receives the immeasurable teachings of the Perfection of Wisdom, and thus grows and develops.’ He asked again: ‘Manjusri! How does a Bodhisattva grow and develop?’ He answered: ‘Just as the void nourishes and allows growth, so too is it with a Bodhisattva; the void and the Bodhisattva ultimately neither increase nor decrease.’ He asked again: ‘Manjusri! What does this statement mean?’ He answered: ‘It does not increase defilements, nor does it diminish the Buddha's teachings.’ He asked again: ‘Manjusri! What is the difference between defilements and the Buddha's teachings?’ He answered: ‘For example, things near Mount Sumeru (须弥山, the sacred mountain in Buddhist cosmology) are illuminated by the same light, causing them to appear with the same golden color. A Bodhisattva is like this, using the light of wisdom to eliminate all defilements, making them appear the same, with the color of the Buddha's teachings. Yes, Subhuti! Therefore, all defilements are the Buddha's teachings. Those with clear wisdom should observe in this way, equally without difference; all dharmas are what is called the Buddha's teachings.’ He asked again: ‘How can it be said that all dharmas are the Buddha's teachings?’ He answered: ‘What is done is like what all Buddhas do.’ He asked again: ‘Why, Manjusri! Is it like what the Buddhas do?’ He answered: ‘It is like the beginning and the end are the same, like there is no increase or decrease, this is called Suchness.’ He asked again: ‘Manjusri -------------------------------------------------------------------------------- 师利！何谓为本？云何为末？” 答曰：“本者空、末者寂，是谓本末。” 又问：“文殊师利！空之与寂有何异乎？” 答曰：“譬如金之与宝，宁有异无？” 须菩提曰：“其物一等，但名异耳。”