Chinese
大正藏第 14 册 No. 0465 伽耶山顶经 No. 465 [Nos. 464, 466, 467] 伽耶山顶经 元魏天竺三藏菩提流支译 如是我闻： 一时，婆伽婆住伽耶城伽耶山顶塔初得菩提，与大比丘众满足千人俱，其先悉是编发梵志，应作已作、所作已办，弃舍重担，逮得己利尽诸有结，正智心得解脱，一切心得自在，已到彼岸皆是阿罗汉；诸菩萨摩诃萨无量无边，皆从十方世界来集，有大威德，皆得诸忍诸陀罗尼、诸深三昧具诸神通，其名曰：文殊师利菩萨、观世音菩萨、得大势菩萨、香象菩萨、勇施菩萨、勇修行智菩萨等而为上首，如是诸菩萨摩诃萨其数无量；并诸天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽，人非人等，大众围绕。 尔时世尊独静无人，入于诸佛甚深三昧，观察法界而作是念：“我得阿耨多罗三藐三菩提，得一切智慧，所作已办、除诸重担、度诸有险道，灭无明得真明，拔诸箭、断渴爱，成法船、击法鼓、吹法䗍、建法幢，转生死种示涅槃性，闭塞邪道开于正路，离诸罪田示于福田。我今当观彼法，谁得阿耨多罗三藐三菩提？以何等智得阿耨多罗三藐三菩提？何者是所证阿耨多罗三藐三菩提法？为以 现代汉语译本 《伽耶山顶经》 元魏天竺三藏菩提流支译 如是我闻： 一时，婆伽婆（Bhagavan，世尊）住在伽耶城（Gaya）的伽耶山顶（Gayashirsha）的塔处，初得菩提（Bodhi，觉悟），与一千位大比丘众在一起。他们先前都是编发梵志（ascetics with braided hair），应做的事已经做了，该做的都已完成，舍弃了沉重的负担，获得了自身的利益，断尽了所有的结缚，以正智心得解脱，一切心得自在，已经到达彼岸，都是阿罗汉（Arhat，应供）；还有无量无边的菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨），都从十方世界聚集而来，具有大威德，都获得了诸忍（kshanti，安忍）、诸陀罗尼（dharani，总持）、诸深三昧（samadhi，禅定），具足各种神通，他们的名字是：文殊师利菩萨（Manjushri Bodhisattva）、观世音菩萨（Avalokiteshvara Bodhisattva）、得大势菩萨（Mahasthamaprapta Bodhisattva）、香象菩萨（Gandhahasti Bodhisattva）、勇施菩萨（Suradata Bodhisattva）、勇修行智菩萨（Surasamadhijnana Bodhisattva）等作为上首，像这样的菩萨摩诃萨数量无量；还有诸天（Deva，天神）、龙（Naga）、夜叉（Yaksa，药叉）、乾闼婆（Gandharva，香神）、阿修罗（Asura，非天）、迦楼罗（Garuda，金翅鸟）、紧那罗（Kinnara，歌神）、摩睺罗伽（Mahoraga，大蟒神），人非人等，大众围绕。 那时，世尊独自静处无人，进入诸佛甚深三昧，观察法界而这样想：‘我获得了阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），得到了一切智慧，该做的已经做了，除去了各种重担，度过了各种危险的道路，灭除了无明而得到了真明，拔除了各种箭矢，断除了渴爱，成就了法船，击响了法鼓，吹响了法螺，竖立了法幢，转动了生死之轮，显示了涅槃（Nirvana，寂灭）的本性，关闭了邪恶的道路而开辟了正路，远离了罪恶的田地而显示了福田。我现在应当观察那个法，谁获得了阿耨多罗三藐三菩提？以什么样的智慧获得了阿耨多罗三藐三菩提？什么才是所证得的阿耨多罗三藐三菩提法？为了以’
English
English version 《Gaya Head Mountain Sutra》 Translated by Tripitaka Bodhiruci of Yuan Wei Dynasty from India Thus have I heard: At one time, the Bhagavan (World Honored One) was staying at the stupa on the summit of Mount Gaya (Gayashirsha) in the city of Gaya (Gaya), having just attained Bodhi (Enlightenment), together with a great assembly of one thousand Bhikshus (monks). All of them had previously been ascetics with braided hair; they had done what was to be done, accomplished what was to be accomplished, abandoned their heavy burdens, attained their own benefit, exhausted all fetters, and were liberated in mind through right knowledge. Their minds were free in every way, they had reached the other shore, and were all Arhats (Worthy Ones). There were also countless Bodhisattva-Mahasattvas (Great Bodhisattvas) who had gathered from the ten directions, possessing great power and virtue, all having attained various kshanti (patience), various dharani (mantras), various profound samadhi (meditative absorptions), and endowed with various supernormal powers. Their names were: Manjushri Bodhisattva, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, Gandhahasti Bodhisattva, Suradata Bodhisattva, Surasamadhijnana Bodhisattva, and others, who were the leaders. The number of such Bodhisattva-Mahasattvas was immeasurable. Also present were Devas (gods), Nagas (dragons), Yakshas (spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans and non-humans, all surrounded the assembly. At that time, the World Honored One, alone and in solitude, entered into the profound samadhi of all Buddhas, contemplating the Dharma realm and thinking thus: ‘I have attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), obtained all wisdom, done what was to be done, removed all heavy burdens, crossed all dangerous paths, extinguished ignorance and attained true understanding, pulled out all arrows, severed craving, built the Dharma boat, struck the Dharma drum, blew the Dharma conch, erected the Dharma banner, turned the wheel of birth and death, revealed the nature of Nirvana (Liberation), closed off evil paths and opened the right path, departed from fields of sin and revealed fields of merit. Now I shall contemplate that Dharma: who has attained Anuttara-samyak-sambodhi? With what kind of wisdom did they attain Anuttara-samyak-sambodhi? What is the Dharma of Anuttara-samyak-sambodhi that is to be realized? In order to’ --------------------------------------------------------------------------------
Chinese
身得？为以心得？若以身得，身则无知无觉，如草、如木、如块、如影，无所识知，四大所造从父母生，其性无常；假以衣服、饮食、卧具、澡浴而得存立，此法必归败坏磨灭。若以心得，心则如幻从众缘生，无处、无相、无物、无所有。菩提者，但有名字世俗故说，无声、无色、无成、无行、无入，不可见、不可依，去来道断，过诸言说，出于三界，无见、无闻、无觉、无著、无观，离戏论、无诤、无示，不可观、不可见，无响、无字，离言语道，如是能证菩提者，以何等智？证菩提者所证菩提法者，如是诸法但有名字但假名说，但和合名说，依世俗名说，无分别分别说，假成无成、无物离物、无取不可说，无著彼处无人证、无所用证亦无法可证，如是通达，是则名为得阿耨多罗三藐三菩提，无异离异、无菩提相。” 尔时，文殊师利法王子在大众中立佛右面，执大宝盖以覆佛上。时，文殊师利默知世尊所念如是，即白佛言：“世尊！若菩提如是相者，善男子、善女人云何于菩提发心住？” 佛告文殊师利：“善男子、善女人，应如彼菩提相而发心住。” 文殊师利言：“世尊！菩提相者，当云何知？” 佛告文殊师利：“菩提相者，出于三界，过一切世俗名字语言，过一切响，无发心发 现代汉语译本： 是身体证得菩提吗？还是用心证得菩提？如果用身体证得，身体就无知无觉，如同草木、土块、影子一样，没有任何识别知觉的能力。身体是由地、水、火、风四大元素构成，从父母而生，其本性是无常的；需要依靠衣服、饮食、卧具、洗浴才能存活，这种依靠外物的存在最终必然走向败坏磨灭。如果用心证得，心就像幻象一样由各种因缘聚合而生，没有固定的处所、没有具体的形象、不是实在的物体、也没有任何可以执着的所有。菩提（Bodhi，觉悟）这种东西，只不过是一个名字，是世俗为了方便而说的，它没有声音、没有颜色、没有成就、没有行为、没有进入，不可见、不可依靠，断绝了去来之道，超越了一切言语的描述，超脱于欲界、色界、无色界这三界之外，没有见、没有闻、没有觉、没有执着、没有观察，远离了戏论、没有争论、没有指示，不可观察、不可见，没有声响、没有文字，超越了语言的表达。像这样能够证得菩提的人，是用什么样的智慧来证得的呢？证得菩提的人所证得的菩提法，像这些法都只是一个名字，只是假借名相来说明，只是因和合而假名说，是依据世俗的说法，没有分别的分别说，假立的成就实则无成就，说离物实则无物可离，无所取也无法说，没有执着，那个地方没有人证得，也没有什么可以用来证得，也没有什么法可以证得。像这样通达明了，就叫做证得了阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），没有差异也远离差异，没有菩提的形象。 当时，文殊师利（Manjushri）法王子在大众中站在佛的右边，手持大宝盖遮盖在佛的上方。这时，文殊师利默默地知道世尊心中所想，于是对佛说：‘世尊！如果菩提是这样的状态，那么善男子、善女人要如何对菩提发起信心并安住呢？’ 佛告诉文殊师利：‘善男子、善女人，应当像菩提的真实状态那样发起信心并安住。’ 文殊师利说：‘世尊！菩提的真实状态，应当如何去了解呢？’ 佛告诉文殊师利：‘菩提的真实状态，是超出欲界、色界、无色界这三界之外的，超越一切世俗的名字语言，超越一切声响，没有发起信心的发
English
English version: Is Bodhi (觉悟, Enlightenment) attained through the body? Or is it attained through the mind? If it is attained through the body, then the body is without knowledge or awareness, like grass, wood, clods of earth, or shadows, without any ability to recognize or perceive. The body is composed of the four great elements (地、水、火、风, earth, water, fire, and wind), born from parents, and its nature is impermanent. It relies on clothing, food, bedding, and bathing to survive, and this existence that relies on external things will inevitably lead to decay and destruction. If it is attained through the mind, then the mind is like an illusion, arising from various conditions, without a fixed place, without a concrete form, not a real object, and without anything to cling to. Bodhi is just a name, a term used for convenience in the mundane world. It has no sound, no color, no accomplishment, no action, no entry, is invisible, cannot be relied upon, cuts off the path of coming and going, transcends all verbal descriptions, and is beyond the three realms (欲界、色界、无色界, the realm of desire, the realm of form, and the realm of formlessness). It has no seeing, no hearing, no awareness, no attachment, no observation, is free from conceptual proliferation, has no disputes, no indications, is unobservable, invisible, has no echo, no words, and transcends the path of language. How does one who can attain Bodhi in this way attain it with what kind of wisdom? The Bodhi that is attained by those who attain Bodhi, these dharmas (法, teachings) are just names, just provisionally named, just named due to aggregation, named according to worldly conventions, differentiated without differentiation, falsely established as accomplishment but actually without accomplishment, said to be separate from things but actually there is nothing to separate from, nothing to grasp and nothing to say, without attachment, there is no one who attains it in that place, and there is nothing to use to attain it, nor is there any dharma that can be attained. To understand and comprehend in this way is called attaining Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete and perfect enlightenment), without difference and apart from difference, without the appearance of Bodhi. At that time, Manjushri (文殊师利) Dharma Prince stood on the right side of the Buddha in the assembly, holding a great jeweled canopy to cover the Buddha. Then, Manjushri silently knew what the World Honored One was thinking, and said to the Buddha: 'World Honored One! If Bodhi is in such a state, how should good men and good women generate faith and abide in Bodhi?' The Buddha told Manjushri: 'Good men and good women should generate faith and abide in accordance with the true state of Bodhi.' Manjushri said: 'World Honored One! How should the true state of Bodhi be understood?' The Buddha told Manjushri: 'The true state of Bodhi is beyond the three realms, transcends all worldly names and languages, transcends all sounds, and has no generation of faith.' --------------------------------------------------------------------------------
Chinese
、灭诸发，是发菩提心住。是故，文殊师利！诸菩萨摩诃萨过一切发，是发心住。文殊师利！无发是发菩提心住。文殊师利！发菩提心者无物发住，是发菩提心住。文殊师利！发菩提心者无障碍住，是发菩提心住。文殊师利！发菩提心者如法性住，是发菩提心住。文殊师利！发菩提心者不执着一切法，是发菩提心住。文殊师利！发菩提心者不破坏如实际，是发菩提心住。文殊师利！发菩提心者，不移不益不异不一，是发菩提心住。文殊师利！发菩提心者，如镜中像、如热时炎，如影、如响、如虚空、如水中月，应当如是发菩提心住。” 尔时，会中有天子名月净光德，得不退阿耨多罗三藐三菩提心，问文殊师利言：“诸菩萨摩诃萨初观何法故行菩萨行？依何法故行菩萨行？” 文殊师利答言：“天子！诸菩萨摩诃萨行以大悲为本，为诸众生。” 天子又问文殊师利：“诸菩萨摩诃萨大悲，以何为本？” 文殊师利答言：“天子！诸菩萨摩诃萨大悲，以直心为本。” 天子又问文殊师利：“诸菩萨摩诃萨直心，以何为本？” 文殊师利答言：“天子！诸菩萨摩诃萨直心，以于一切众生平等心为本。” 天子又问文殊师利：“诸菩萨摩诃萨于一切众生平等心，以何为本？” 现代汉语译本： ‘灭除一切“发”，就是发起菩提心（bodhicitta，觉悟之心）的安住。所以，文殊师利（Manjushri）！诸位菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）超越一切“发”，这就是发心住。文殊师利！没有“发”就是发起菩提心的安住。文殊师利！发起菩提心的人没有事物可以安住，这就是发起菩提心的安住。文殊师利！发起菩提心的人没有障碍可以安住，这就是发起菩提心的安住。文殊师利！发起菩提心的人如法性（Dharmata，法的本性）安住，这就是发起菩提心的安住。文殊师利！发起菩提心的人不执着一切法（Dharma，佛法），这就是发起菩提心的安住。文殊师利！发起菩提心的人不破坏如实际（Tathata，真如实相），这就是发起菩提心的安住。文殊师利！发起菩提心的人，不移动、不增益、不相异、不相同，这就是发起菩提心的安住。文殊师利！发起菩提心的人，如镜中像、如热时的阳焰，如影子、如回响、如虚空、如水中月，应当这样发起菩提心安住。’ 当时，会中有一位天子（Deva，天神）名叫月净光德，已证得不退转的阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心），他问文殊师利：‘诸位菩萨摩诃萨最初观察什么法，才修行菩萨行？依靠什么法，才修行菩萨行？’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨的修行以大悲（Mahakaruna，伟大的慈悲）为根本，为了救度一切众生。’ 天子又问文殊师利：‘诸位菩萨摩诃萨的大悲，以什么为根本？’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨的大悲，以直心（Upright mind）为根本。’ 天子又问文殊师利：‘诸位菩萨摩诃萨的直心，以什么为根本？’ 文殊师利回答说：‘天子！诸位菩萨摩诃萨的直心，以对于一切众生的平等心为根本。’ 天子又问文殊师利：‘诸位菩萨摩诃萨对于一切众生的平等心，以什么为根本？’