Chinese
大正藏第 14 册 No. 0470 佛说文殊师利巡行经 No. 470 [No. 471] 佛说文殊师利巡行经 元魏天竺三藏菩提流支译 如是我闻： 一时婆伽婆，住王舍城耆阇崛山中，与大比丘众五百人俱。尔时世尊于日晡时，从自房出，在外宽处，大众围绕，恭敬供养，而为说法。 尔时文殊师利童子，于彼一切五百比丘行住之处，次第巡行，遂到长老舍利弗所，见长老舍利弗独在一处端身而坐，入禅思惟。尔时文殊师利童子，既见长老舍利弗已，而语之言：“大德舍利弗！汝入禅耶？” 长老舍利弗言：“如是，文殊师利！” 文殊师利言：“大德舍利弗！为未寂静，欲令寂静，汝入禅耶？为先寂静何所寂静，汝入禅耶？大德舍利弗！汝依何禅？为依过去、为依未来、为依现在、为依内外，汝入禅耶？又，舍利弗！为依身禅、为依心禅？” 长老舍利弗言：“文殊师利！我此禅义，诸有一切见法乐行，诸有一切心不散乱，如是正念。” 文殊师利言：“大德舍利弗！汝得彼法耶？彼法是何法？为见法乐行？不见法乐行？” 长老舍利弗言：“文殊师利！不得彼法，为有何者法？若见法乐行，不见法乐行。复次，文 现代汉语译本 佛说文殊师利巡行经 元魏天竺三藏菩提流支译 如是我闻： 一时，婆伽婆（Bhagavan，世尊），住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，与五百位大比丘众在一起。当时，世尊在日落时分，从自己的住所出来，到外面的宽敞地方，大众围绕着他，恭敬地供养他，并为他们说法。 当时，文殊师利（Mañjuśrī）童子，在那五百比丘行走和居住的地方，依次巡行，于是到了长老舍利弗（Śāriputra）那里，看见长老舍利弗独自在一个地方端身而坐，入禅思惟。当时，文殊师利童子，既然见到了长老舍利弗，就对他说：‘大德舍利弗！您入禅了吗？’ 长老舍利弗说：‘是的，文殊师利！’ 文殊师利说：‘大德舍利弗！是为了尚未寂静，想要令其寂静，您才入禅的吗？还是因为已经寂静，寂静了什么，您才入禅的呢？大德舍利弗！您依据什么禅？是依据过去、还是依据未来、还是依据现在、还是依据内外，您才入禅的呢？又，舍利弗！是依据身禅、还是依据心禅？’ 长老舍利弗说：‘文殊师利！我这禅的意义，在于一切见法的快乐修行，在于一切心不散乱，像这样保持正念。’ 文殊师利说：‘大德舍利弗！您得到了那种法吗？那种法是什么法？是见法的快乐修行？还是不见法的快乐修行？’ 长老舍利弗说：‘文殊师利！我没有得到那种法，有什么法呢？无论是见法的快乐修行，还是不见法的快乐修行。’
English
English version The Buddha Speaks the Mañjuśrī's Circumambulation Sutra Translated by Bodhiruci, Tripiṭaka Master from India during the Yuan Wei Dynasty Thus have I heard: At one time, the Bhagavan (世尊, World-Honored One) was dwelling in Mount Gṛdhrakūṭa (耆阇崛山) in the city of Rājagṛha (王舍城), together with a great assembly of five hundred Bhikṣus (比丘). At that time, the World-Honored One, in the evening, emerged from his own dwelling and went to an open space outside, surrounded by a great assembly, who respectfully made offerings to him and listened to his teachings. At that time, Mañjuśrī (文殊师利) Kumārabhūta (童子), circumambulated in order all the places where the five hundred Bhikṣus walked and stayed, and then arrived at the place of the elder Śāriputra (舍利弗), and saw the elder Śāriputra sitting alone in a dignified posture, engaged in meditative contemplation. At that time, Mañjuśrī Kumārabhūta, having seen the elder Śāriputra, spoke to him, saying: 'Great virtuous Śāriputra! Are you in meditation?' The elder Śāriputra said: 'Yes, Mañjuśrī!' Mañjuśrī said: 'Great virtuous Śāriputra! Is it because it is not yet tranquil that you wish to make it tranquil that you enter into meditation? Or is it because it is already tranquil, what is tranquil, that you enter into meditation? Great virtuous Śāriputra! Upon what dhyāna (禅) do you rely? Do you rely on the past, or do you rely on the future, or do you rely on the present, or do you rely on the internal or external, that you enter into meditation? Furthermore, Śāriputra! Do you rely on bodily dhyāna or mental dhyāna?' The elder Śāriputra said: 'Mañjuśrī! The meaning of my dhyāna lies in the joyful practice of seeing all dharmas (法), in the absence of mental distraction, and in maintaining mindfulness in this way.' Mañjuśrī said: 'Great virtuous Śāriputra! Have you attained that dharma? What is that dharma? Is it the joyful practice of seeing dharmas? Or the joyful practice of not seeing dharmas?' The elder Śāriputra said: 'Mañjuśrī! I have not attained that dharma. What dharma is there? Whether it is the joyful practice of seeing dharmas or the joyful practice of not seeing dharmas.' --------------------------------------------------------------------------------
Chinese
殊师利！如来为彼声闻之人说离欲法，我依彼法如是入禅。” 文殊师利言：“大德舍利弗！何者离欲法，如来为彼声闻人说，大德舍利弗依而行耶？” 长老舍利弗言：“文殊师利！比丘如是依过去行、依未来行、依现在行，乃至依心行，如是等应知。文殊师利！如来为彼声闻之人，说此离欲法，我随彼法、依彼法行。” 文殊师利言：“大德舍利弗！若如是说，依过去行、依未来行、依现在行，乃至依心离欲而行，如是等者。大德舍利弗！若彼诸法，过去如来无、未来如来无、现在如来无，此法如是无。大德舍利弗！今者云何作如是说：‘依过去行、依未来行、依现在行？’以无法故，则亦无依。 “复次，大德舍利弗！过去如来、未来如来、现在如来，无人令住，无处可住。若无住者，依不可得。 “复次，大德舍利弗！若人说言：‘过去、未来、现在如来有依、不依。’如是之人则谤如来。何以故？真如无念，亦无所念。真如不退，真如无相。 “复次，大德舍利弗！过去真如不可得，未来真如不可得，现在真如不可得，乃至心真如不可得，如是等，应知。 “复次，大德舍利弗！更无有法，在真如外而可显说。” 长老舍利弗言：“文殊师利！诸佛如来 现代汉语译本 殊师利（Manjushri，文殊菩萨）！如来为那些声闻（Śrāvaka，听闻佛法而修行的弟子）之人宣说离欲之法，我依循此法如此入禅。 文殊师利问：‘大德舍利弗（Śāriputra，智慧第一的佛陀弟子）！如来为那些声闻之人宣说的是何种离欲之法，大德舍利弗依循此法而修行呢？’ 长老舍利弗回答说：‘文殊师利！比丘（bhikkhu，出家修行的男性佛教徒）如此依过去之行、依未来之行、依现在之行，乃至依心之行，这些都应当知晓。文殊师利！如来为那些声闻之人，宣说此离欲之法，我随顺此法、依循此法而修行。’ 文殊师利说：‘大德舍利弗！如果如你所说，依过去之行、依未来之行、依现在之行，乃至依心离欲而行，像这样等等。大德舍利弗！如果那些诸法，过去如来没有、未来如来没有、现在如来没有，此法也就像这样没有。大德舍利弗！如今你为何如此说：‘依过去之行、依未来之行、依现在之行？’因为没有法，也就没有所依。’ ‘再者，大德舍利弗！过去如来、未来如来、现在如来，无人能令其住，无处可令其住。如果没有住处，所依就不可得。’ ‘再者，大德舍利弗！如果有人说：‘过去、未来、现在如来有依、不依。’这样的人就是在诽谤如来。为什么呢？真如（Tathātā，事物的真实本性）没有念头，也没有所念。真如不会退转，真如没有形相。’ ‘再者，大德舍利弗！过去真如不可得，未来真如不可得，现在真如不可得，乃至心真如不可得，像这样等等，应当知晓。’ ‘再者，大德舍利弗！再没有其他的法，可以在真如之外而可以显现和宣说的。’ 长老舍利弗说：‘文殊师利！诸佛如来
English
English version Manjushri (Manjushri, the Bodhisattva of Wisdom)! The Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) speaks the Dharma (Dharma, the teachings of the Buddha) of detachment to those who are Śrāvakas (Śrāvaka, disciples who learn by hearing the teachings), and I enter into meditation in this way, following that Dharma. Manjushri said: 'Venerable Śāriputra (Śāriputra, the foremost in wisdom among the Buddha's disciples)! What is the Dharma of detachment that the Tathagata speaks to those Śrāvakas, and which the venerable Śāriputra practices?' The elder Śāriputra said: 'Manjushri! A bhikkhu (bhikkhu, a Buddhist monk) thus relies on past actions, relies on future actions, relies on present actions, and even relies on the actions of the mind; these things should be understood. Manjushri! The Tathagata speaks this Dharma of detachment to those Śrāvakas, and I follow that Dharma and practice according to it.' Manjushri said: 'Venerable Śāriputra! If it is as you say, relying on past actions, relying on future actions, relying on present actions, and even relying on the mind to practice detachment, and so on. Venerable Śāriputra! If those Dharmas are such that the Tathagata of the past does not have them, the Tathagata of the future does not have them, and the Tathagata of the present does not have them, then this Dharma is also like that, without existence. Venerable Śāriputra! How is it that you now say: 'Relying on past actions, relying on future actions, relying on present actions?' Because there is no Dharma, there is also nothing to rely on.' 'Furthermore, Venerable Śāriputra! The Tathagata of the past, the Tathagata of the future, the Tathagata of the present, no one can make them abide, and there is no place where they can abide. If there is no abiding place, then reliance is unattainable.' 'Furthermore, Venerable Śāriputra! If someone says: 'The Tathagatas of the past, future, and present have reliance or non-reliance,' such a person is slandering the Tathagata. Why? Because the True Nature (Tathātā, the suchness or true nature of things) has no thought, and nothing to be thought about. The True Nature does not regress, and the True Nature has no form.' 'Furthermore, Venerable Śāriputra! The True Nature of the past is unattainable, the True Nature of the future is unattainable, the True Nature of the present is unattainable, and even the True Nature of the mind is unattainable; these things should be understood.' 'Furthermore, Venerable Śāriputra! There is no other Dharma that can be manifested and spoken about outside of the True Nature.' The elder Śāriputra said: 'Manjushri! The Buddhas, the Tathagatas -------------------------------------------------------------------------------- 住真如已，然后说法。”
Chinese
文殊师利言：“大德舍利弗！真如非有，云何如来住真如已而当说法？大德舍利弗！彼法亦无，云何如来住真如已，而当说法？如来亦无，何处如来住真如已，而当说法？一切诸法皆不可得，诸佛如来亦不可得。又此可得、不可得法，如是二种皆不可得。如来非说，亦非不说。何以故？大德舍利弗！如来无说不可说言，此是如来。” 长老舍利弗言：“文殊师利！当有何人受如是法？” 文殊师利言：“大德舍利弗！若人不取有为法界，不悕涅槃，如是之人，能受此法。若人不得过去之法，不知彼法，不得未来、现在之法，不知彼法，如是之人能受此法。若不见染、若不见净，若无心取，如是之人能受此法。若非我行、非无我行，非取舍行，如是之人能受此法。如是之人，则能知此所说之义。” 长老舍利弗言：“文殊师利！为何所知？” 文殊师利言：“大德舍利弗！此无可说、亦无所问，为何所知？” 长老舍利弗言：“文殊师利！说法太深，信此法人甚为少耳。文殊师利！阿罗汉人、学无学人尚非境界，何况一切愚痴凡夫？” 文殊师利言：“大德舍利弗！如是，如是！阿罗汉人亦非境界。何以故？阿罗汉者无诸境界，阿罗汉者无住无处 现代汉语译本：‘安住于真如（Tathata，事物的真实本性）之后，然后说法。’ 文殊师利（Manjushri，智慧的象征）说：‘大德舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著称）！真如并非实有，如来（Tathagata，佛陀的称号之一，意为“如实而来者”）如何安住于真如之后而说法呢？大德舍利弗！那法也是空无，如来如何安住于真如之后，而说法呢？如来也是空无，哪里的如来安住于真如之后，而说法呢？一切诸法都是不可得的，诸佛如来也是不可得的。而且这可得、不可得之法，这两种都是不可得的。如来不说，也不不说话。为什么呢？大德舍利弗！如来没有可说或不可说的言语，这就是如来。’ 长老舍利弗说：‘文殊师利！将会有什么人接受这样的法呢？’ 文殊师利说：‘大德舍利弗！如果有人不执取有为法界（Samsara，轮回的世界），不希求涅槃（Nirvana，解脱的状态），这样的人，能够接受此法。如果有人不得过去之法，不了解那法，不得未来、现在之法，不了解那法，这样的人能够接受此法。如果不见染污，不见清净，如果没有心去取舍，这样的人能够接受此法。如果不是我行，也不是无我行，不是取舍之行，这样的人能够接受此法。这样的人，就能知道这所说之义。’ 长老舍利弗说：‘文殊师利！知道什么呢？’ 文殊师利说：‘大德舍利弗！这无可说，也没有什么可问的，知道什么呢？’ 长老舍利弗说：‘文殊师利！说法太深奥了，相信此法的人很少啊。文殊师利！阿罗汉（Arhat，已证得解脱的圣者）、有学和无学之人尚且不是这种境界，何况一切愚痴凡夫？’ 文殊师利说：‘大德舍利弗！是的，是的！阿罗汉也不是这种境界。为什么呢？阿罗汉没有诸种境界，阿罗汉没有安住之处。’
English
English version: 'Having dwelt in Suchness (Tathata), then he preaches the Dharma.' Manjushri said: 'Great Worthy Sariputra! Suchness is not existent; how can the Tathagata, having dwelt in Suchness, then preach the Dharma? Great Worthy Sariputra! That Dharma is also non-existent; how can the Tathagata, having dwelt in Suchness, then preach the Dharma? The Tathagata is also non-existent; where does the Tathagata dwell in Suchness, then preach the Dharma? All Dharmas are unobtainable, and the Buddhas and Tathagatas are also unobtainable. Moreover, these obtainable and unobtainable Dharmas, both of these are unobtainable. The Tathagata neither speaks nor does not speak. Why? Great Worthy Sariputra! The Tathagata has no speakable or unspeakable words; this is the Tathagata.' Elder Sariputra said: 'Manjushri! What kind of person will receive such a Dharma?' Manjushri said: 'Great Worthy Sariputra! If a person does not grasp at the realm of conditioned phenomena (Samsara), and does not aspire to Nirvana, such a person can receive this Dharma. If a person does not obtain the Dharma of the past, and does not know that Dharma, and does not obtain the Dharma of the future and present, and does not know that Dharma, such a person can receive this Dharma. If one does not see defilement, and does not see purity, and if there is no mind to grasp, such a person can receive this Dharma. If it is neither the conduct of self, nor the conduct of no-self, nor the conduct of taking and rejecting, such a person can receive this Dharma. Such a person can then know the meaning of what is said.' Elder Sariputra said: 'Manjushri! What is known?' Manjushri said: 'Great Worthy Sariputra! This is unspeakable, and there is nothing to ask; what is known?' Elder Sariputra said: 'Manjushri! The Dharma is preached too profoundly; very few people believe in this Dharma. Manjushri! Arhats, those still learning, and those who have completed learning are not even in this realm, let alone all ignorant ordinary people?' Manjushri said: 'Great Worthy Sariputra! So it is, so it is! Arhats are also not in this realm. Why? Arhats have no realms, Arhats have no dwelling place.' --------------------------------------------------------------------------------