Chinese
大正藏第 14 册 No. 0466 佛说象头精舍经 No. 466 [Nos. 464, 465, 467] 佛说象头精舍经 隋天竺三藏毗尼多流支译 如是我闻： 一时婆伽婆住伽耶城象头精舍。 尔时，如来成佛未久，与大比丘众满足千人——皆是过去往昔螺髻仙人，所作已办，弃舍重担，久离生死，尽诸烦恼，平等空慧，正受智心，一切觉知，到于彼岸，皆阿罗汉——复与无量大菩萨摩诃萨众俱。 尔时，世尊独坐思惟，入诸三昧，遍观法界，自觉成道——具一切智，所作已讫，弃诸重担，度生死流，舍离悭贪，拔三毒刺，尽诸渴爱，集大法船，击大法鼓，吹大法䗍，建大法幢，已断生死——演说正法： “闭诸恶趣，开善道门，永离恶土，游诸净国。我观彼法，谁修菩提、谁得菩提、谁欲得者？过去、现在、及以未来，谁之所证？为是身得、为心得乎？ “若以身得，是身无知，犹如草木、沙砾、墙壁，无所觉知。四大和合，父母所生，常须饮食、衣服、澡浴、摩拭，终归败坏，是磨灭法。是菩提者，但有空名，而无实相，无声、无色、无成、无见、无入、无知、无去、无来，如是等法，亦无系缚。能过诸法，超出三界，无 现代汉语译本 《佛说象头精舍经》 隋朝天竺三藏毗尼多流支译 我是这样听说的： 一时，婆伽婆（Bhagavan，世尊）住在伽耶城（Gaya）的象头精舍。 那时，如来成佛不久，与一千位大比丘众在一起——他们都是过去往昔的螺髻仙人，已经完成了该做的事，放下了沉重的负担，长久地脱离了生死轮回，断尽了各种烦恼，拥有平等空性的智慧，以正直的心接受智慧，一切都觉知，到达了彼岸，都是阿罗汉——又与无量的大菩萨摩诃萨众在一起。 那时，世尊独自静坐思惟，进入各种三昧（Samadhi，禅定），普遍地观察法界，自觉已经成道——具备一切智慧，已经完成了该做的事，放下了各种沉重的负担，度过了生死之流，舍弃了悭吝贪婪，拔除了贪嗔痴三毒之刺，断尽了各种渴爱，聚集了大法船，敲击大法鼓，吹响大法螺，树立大法幢，已经断绝了生死——演说正法： ‘关闭各种恶趣之门，开启通往善道的门径，永远离开恶劣的国土，游历各种清净的佛国。我观察这种法，谁修习菩提（Bodhi，觉悟）、谁证得菩提、谁想要证得菩提？过去、现在以及未来，是谁所证得的？是通过身体证得的，还是通过心证得的？’ ‘如果是通过身体证得的，这身体没有知觉，就像草木、沙砾、墙壁一样，没有丝毫的觉知。由地、水、火、风四大元素和合而成，由父母所生，经常需要饮食、衣服、洗澡、按摩擦拭，最终归于败坏，是会磨灭的法。这菩提，只有空洞的名号，而没有真实的相状，没有声音、没有颜色、没有成就、没有可见之处、没有进入之处、没有知觉、没有来处、没有去处，像这样的法，也没有任何系缚。能够超越各种法，超出三界（欲界、色界、无色界），没有……’
English
English version The Buddha Speaks of the Elephant Head Temple Sutra Translated by Tripitaka Vinītadeva of India during the Sui Dynasty Thus have I heard: At one time, the Bhagavan (World-Honored One) was dwelling at the Elephant Head Temple in the city of Gaya. At that time, the Tathagata (Thus Come One) had not long attained Buddhahood, and was with a great assembly of Bhikshus (monks), a full thousand in number—all of whom were former spiral-髻(jì) hair immortals of the past, who had accomplished what needed to be done, abandoned their heavy burdens, long departed from birth and death, exhausted all afflictions, possessed equal and empty wisdom, rightly received the mind of wisdom, were all-knowing, had reached the other shore, and were all Arhats (worthy ones)—and also with a countless great assembly of Bodhisattva Mahasattvas (great enlightened beings). At that time, the World-Honored One sat alone in contemplation, entered into various Samadhis (meditative states), universally observed the Dharma Realm, and realized enlightenment on his own—possessing all wisdom, having accomplished what needed to be done, abandoning all heavy burdens, crossing the stream of birth and death, relinquishing stinginess and greed, uprooting the three poisonous thorns (greed, hatred, delusion), exhausting all thirsting desires, assembling the great Dharma boat, striking the great Dharma drum, blowing the great Dharma conch, erecting the great Dharma banner, having severed birth and death—expounding the Proper Dharma: 'Closing the gates of all evil destinies, opening the gates to the paths of goodness, forever departing from evil lands, traveling to all pure lands. I observe this Dharma, who cultivates Bodhi (enlightenment), who attains Bodhi, who desires to attain it? In the past, present, and future, by whom is it attained? Is it attained by the body, or is it attained by the mind?' 'If it is attained by the body, this body is without knowledge, like grass, trees, gravel, and walls, without any awareness. It is composed of the four great elements (earth, water, fire, wind), born of parents, constantly requiring food, clothing, bathing, and rubbing, ultimately returning to decay, being a Dharma of annihilation. This Bodhi is but an empty name, without any real form, without sound, without color, without accomplishment, without visibility, without entry, without knowledge, without coming, without going, such Dharmas as these are also without any binding. It is able to surpass all Dharmas, transcend the three realms (desire realm, form realm, formless realm), without...' --------------------------------------------------------------------------------
Chinese
见、无闻、无我我所、无作者、无处所、无窟宅、无取、无著、无出、无入、无愿、无住、无相、无貌、无彼、无此、无示，犹如幻化。以十二因缘生，无处所、不可见、离相，如虚空现，寂静，无声、无响、无文、无字、亦无言说。如是知者，是名菩提。 “若以心得，是心无定，犹如幻化，皆因过去妄想业生，无形、无执，犹如虚空。菩提者，无有处所，非过去、非未来、非现在，一切法空。虽复言说，有名无实，是无为法，空、无相、无作、非有、非无、非可示现、无说、无闻。夫菩提者，非过去得、非未来得、非现在得，亦不离三世得，无相、非作、非不作，若能如是觉了三世法者，即是菩提。” 尔时，文殊师利童子白佛言：“世尊！若无相是菩提者，今善男子、善女人等，因何而住，得成菩提？” 佛告文殊师利：“诸菩萨等学菩提者，应如是住。” 文殊师利白佛言：“世尊！诸菩萨等应云何住？” 佛告文殊师利：“夫菩提者，超出三界，越于言说，离诸文字，无有住处。复次，文殊师利！菩萨摩诃萨住无所住，是住菩提；住无执着，是住菩提；住于空法，是住菩提；住于法性，是住菩提；住一切法无有体相，是住菩提；住无量信，是住菩提；住无增减，是住菩提； 现代汉语译本： （菩提）不可见、不可闻、没有‘我’和‘我所’（认为属于我的东西）、没有作者（创造者）、没有处所、没有住所、没有执取、没有执着、没有出离、没有进入、没有愿望、没有停留、没有形相、没有外貌、没有‘那个’、没有‘这个’、没有指示，就像幻化一样。它由十二因缘生起，没有处所、不可见、脱离形相，如同虚空显现，寂静，没有声音、没有响动、没有文字、没有字句、也没有言语表达。像这样认知，就叫做菩提（Enlightenment）。 ‘如果用心去寻求，这心没有定性，就像幻化一样，都是因为过去虚妄的念想行为产生，没有形状、没有执着，就像虚空一样。菩提（Enlightenment）是没有处所的，不是过去、不是未来、不是现在，一切法都是空性的。即使有言语表达，也只是有名无实，这是无为法，空性、无相、无作、非有、非无、不可指示显现、无法言说、无法听闻。菩提（Enlightenment），不是过去可以得到的、不是未来可以得到的、不是现在可以得到的，也不脱离这三世而可以得到，无相、非造作、非不造作，如果能够这样觉悟了解三世法，那就是菩提（Enlightenment）。’ 这时，文殊师利童子（Manjushri Bodhisattva）问佛说：‘世尊！如果无相就是菩提（Enlightenment），那么善男子、善女人等，应该依靠什么而安住，才能成就菩提（Enlightenment）呢？’ 佛告诉文殊师利（Manjushri）说：‘那些学习菩提（Enlightenment）的菩萨们，应该这样安住。’ 文殊师利（Manjushri）问佛说：‘世尊！那些菩萨们应该如何安住呢？’ 佛告诉文殊师利（Manjushri）说：‘菩提（Enlightenment）超越三界，超越言语表达，脱离一切文字，没有安住之处。再者，文殊师利（Manjushri）！菩萨摩诃萨安住在无所安住之处，这就是安住于菩提（Enlightenment）；安住在没有执着之处，这就是安住于菩提（Enlightenment）；安住在空性之法中，这就是安住于菩提（Enlightenment）；安住在法性之中，这就是安住于菩提（Enlightenment）；安住在一切法没有自体和形相之中，这就是安住于菩提（Enlightenment）；安住在无量的信心之中，这就是安住于菩提（Enlightenment）；安住在没有增减之中，这就是安住于菩提（Enlightenment）；’
English
English version: Unseen, unheard, without 'I' or 'mine' (things considered belonging to me), without an author (creator), without a place, without a dwelling, without grasping, without attachment, without exit, without entry, without wishes, without abiding, without form, without appearance, without 'that,' without 'this,' without indication, like an illusion. It arises from the Twelve Nidanas (Twelve links of dependent origination), without a place, invisible, detached from form, like space appearing, tranquil, without sound, without echo, without writing, without words, and without speech. To know thus is called Bodhi (Enlightenment). 'If one seeks with the mind, this mind is unstable, like an illusion, all arising from past deluded thoughts and actions, without shape, without attachment, like space. Bodhi (Enlightenment) has no place, not in the past, not in the future, not in the present; all dharmas are empty. Even if there is speech, it is only in name, without substance; it is unconditioned dharma, emptiness, without form, without action, neither existent nor nonexistent, not able to be shown, without speaking, without hearing. Bodhi (Enlightenment) is not obtained in the past, not obtained in the future, not obtained in the present, nor is it obtained apart from the three times; without form, non-created, non-uncreated. If one can thus awaken to and understand the dharmas of the three times, that is Bodhi (Enlightenment).' At that time, Manjushri Bodhisattva asked the Buddha, 'World Honored One! If formlessness is Bodhi (Enlightenment), then where should good men and good women abide in order to attain Bodhi (Enlightenment)?' The Buddha told Manjushri (Manjushri Bodhisattva), 'Those Bodhisattvas who study Bodhi (Enlightenment) should abide thus.' Manjushri (Manjushri Bodhisattva) asked the Buddha, 'World Honored One! How should those Bodhisattvas abide?' The Buddha told Manjushri (Manjushri Bodhisattva), 'Bodhi (Enlightenment) transcends the three realms, surpasses speech, is apart from all writing, and has no abiding place. Furthermore, Manjushri (Manjushri Bodhisattva)! A Bodhisattva-Mahasattva abides in non-abiding; this is abiding in Bodhi (Enlightenment). Abiding in non-attachment; this is abiding in Bodhi (Enlightenment). Abiding in the Dharma of emptiness; this is abiding in Bodhi (Enlightenment). Abiding in the Dharma-nature; this is abiding in Bodhi (Enlightenment). Abiding in the fact that all dharmas have no substance or form; this is abiding in Bodhi (Enlightenment). Abiding in immeasurable faith; this is abiding in Bodhi (Enlightenment). Abiding in non-increase and non-decrease; this is abiding in Bodhi (Enlightenment).' --------------------------------------------------------------------------------
Chinese
住无异念，是住菩提；住如镜像、如空谷响、如水中月、如热时焰，文殊师利！住如是等法，是住菩提。” 尔时，净光焰天子白文殊师利童子言：“云何修行？以何等业是菩萨行？” 文殊师利言：“天子！于诸众生起大慈心，是菩萨行。” 天子复白文殊师利：“诸菩萨等云何修行，起大慈心？” 文殊师利言：“天子！无谄诳心，是菩萨大慈。” 天子复白文殊师利：“云何修行，得无谄诳？” 文殊师利言：“天子！于一切众生起平等心，是无谄诳，诸菩萨等应如是学。” 天子复白文殊师利：“菩萨摩诃萨云何修行，于一切众生起平等心？” 文殊师利言：“无彼、无此、无诸异见，是平等行，诸菩萨等应如是学。” 天子复白文殊师利：“菩萨摩诃萨复云何修无彼、无此、无诸异见，于一切众生起平等行？” 文殊师利言：“天子！善念恭敬，无彼、无此、无诸异见及平等法，诸菩萨等应如是修。” 天子复白文殊师利：“菩萨摩诃萨善念恭敬，乃至无彼、无此、无诸异见，因何而起？” 文殊师利言：“天子！善念恭敬，因发菩提心，诸菩萨等应如是学。” 天子复白文殊师利：“菩提心者因何而起？” 文 现代汉语译本： '安住于没有差异的念头，这就是安住于菩提（bodhi，觉悟）；安住于如镜像、如空谷回响、如水中月、如热季阳焰的境界，文殊师利（Manjushri）！像这样安住于这些法，就是安住于菩提。' 当时，净光焰天子问文殊师利童子：'如何修行？以什么样的行为才是菩萨（Bodhisattva）的修行？' 文殊师利说：'天子！对于一切众生生起大慈悲心，这就是菩萨的修行。' 天子又问文殊师利：'各位菩萨如何修行，才能生起大慈悲心？' 文殊师利说：'天子！没有谄媚欺骗的心，这就是菩萨的大慈悲。' 天子又问文殊师利：'如何修行，才能得到没有谄媚欺骗的心？' 文殊师利说：'天子！对于一切众生生起平等心，这就是没有谄媚欺骗，各位菩萨应该这样学习。' 天子又问文殊师利：'菩萨摩诃萨（Bodhisattva-Mahasattva）如何修行，才能对于一切众生生起平等心？' 文殊师利说：'没有彼、没有此、没有各种不同的见解，这就是平等行，各位菩萨应该这样学习。' 天子又问文殊师利：'菩萨摩诃萨又如何修没有彼、没有此、没有各种不同的见解，才能对于一切众生生起平等行？' 文殊师利说：'天子！以善良的念头恭敬对待一切，没有彼、没有此、没有各种不同的见解以及平等法，各位菩萨应该这样修。' 天子又问文殊师利：'菩萨摩诃萨以善良的念头恭敬对待一切，乃至没有彼、没有此、没有各种不同的见解，是因什么而生起的？' 文殊师利说：'天子！善良的念头和恭敬，是因为发起菩提心，各位菩萨应该这样学习。' 天子又问文殊师利：'菩提心（bodhicitta）是因为什么而生起的？'
English
English version: 'Dwelling without differing thoughts is dwelling in Bodhi (bodhi, enlightenment); dwelling as in a mirror image, as in an echo in an empty valley, as in the moon in water, as in a mirage in hot weather, Manjushri (Manjushri)! Dwelling in such dharmas is dwelling in Bodhi.' At that time, the Pure Light Flame Deva (celestial being) said to Manjushri Kumara (youth): 'How does one practice? What kind of action is the practice of a Bodhisattva (Bodhisattva)?' Manjushri said: 'Deva! To generate great compassion towards all sentient beings is the practice of a Bodhisattva.' The Deva again asked Manjushri: 'How do Bodhisattvas practice to generate great compassion?' Manjushri said: 'Deva! Having no deceitful or fraudulent mind is the great compassion of a Bodhisattva.' The Deva again asked Manjushri: 'How does one practice to attain a mind free from deceit and fraud?' Manjushri said: 'Deva! To generate an equal mind towards all sentient beings is to be free from deceit and fraud. Bodhisattvas should learn in this way.' The Deva again asked Manjushri: 'How does a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) practice to generate an equal mind towards all sentient beings?' Manjushri said: 'Without 'that,' without 'this,' without differing views, this is equal practice. Bodhisattvas should learn in this way.' The Deva again asked Manjushri: 'How does a Bodhisattva-Mahasattva further cultivate the absence of 'that,' the absence of 'this,' and the absence of differing views, in order to generate equal practice towards all sentient beings?' Manjushri said: 'Deva! With virtuous thoughts and respect, without 'that,' without 'this,' without differing views, and with equal dharma, Bodhisattvas should cultivate in this way.' The Deva again asked Manjushri: 'The virtuous thoughts and respect of a Bodhisattva-Mahasattva, even to the point of having no 'that,' no 'this,' and no differing views, from what do they arise?' Manjushri said: 'Deva! Virtuous thoughts and respect arise from generating the Bodhi-mind (bodhicitta), Bodhisattvas should learn in this way.' The Deva again asked Manjushri: 'From what does the Bodhi-mind (bodhicitta) arise?' --------------------------------------------------------------------------------