Chinese
大正藏第 14 册 No. 0471 佛说文殊师利行经 No. 471 [No. 470] 佛说文殊尸利行经 隋天竺三藏豆那掘多译 我豆那掘多，归命大智海毗卢遮那如来。 如是我闻： 一时婆伽婆，住王舍城祇阇崛山中，与大比丘众五百人俱，皆是大阿罗汉。诸漏已尽无复烦恼，三明六通具八解脱，慧心无碍具足清净。如是等五百比丘，各于自房结加趺坐，身心寂静三昧正受。尔时文殊尸利童真菩萨，为欲发起自身行法，令众闻知获大利故，最于先起，一一次第，遍观诸房，即见尊者舍利弗，独处一房折伏其身，结加趺坐入于三昧。尔时文殊尸利童真菩萨，见如是已，亦不发觉，更诣诸处，观察余房，如是展转乃至晨朝日初出时。当于是时，舍利弗等五百比丘皆已出定，是诸比丘及余比丘诸方来者，一切大众皆悉云集。 尔时世尊即于此时从坐而起，平身正直从容徐步，安谛而行如师子王，出于自房敷坐，一切大众左右围绕，敬念世尊不敢当前。尔时世尊处大众中为无上首，光颜巍巍犹若金山，乘大悲云雨诸法雨。 尔时文殊童真菩萨，于大众中问尊者舍利弗，作如是言：“我于向者遍观诸房，我时见汝独处一房，结加趺坐折伏其身，汝 现代汉语译本 《佛说文殊师利行经》 隋朝天竺三藏豆那掘多译 我豆那掘多，归命于大智慧海毗卢遮那如来（Vairocana）。 我是这样听说的： 一时，婆伽婆（Bhagavan，世尊）住在王舍城（Rājagṛha）的祇阇崛山（Gṛdhrakūṭa，鹫峰山）中，与五百位大比丘在一起，他们都是大阿罗汉（Arhat）。诸种烦恼已经断尽，不再有任何烦恼，具备宿命明、天眼明、漏尽明三种智慧，以及天眼通、天耳通、他心通、宿命通、神足通、漏尽通六种神通，具足八种解脱，智慧之心没有阻碍，具足清净。这五百位比丘，各自在自己的房间里结跏趺坐，身心寂静，处于三昧（Samadhi，禅定）正受之中。当时，文殊师利（Mañjuśrī）童真菩萨，为了发起自身所修的行法，让大众听闻知晓从而获得大利益，最先起身，一次又一次地依次遍观各个房间，就看见尊者舍利弗（Śāriputra），独自在一个房间里折伏其身，结跏趺坐，进入三昧。当时文殊师利童真菩萨，见到这种情况后，也没有惊动他，又去其他地方，观察其余的房间，就这样辗转直到早晨太阳初升的时候。在这个时候，舍利弗等五百比丘都已经出定，这些比丘以及其他从各方来的比丘，一切大众都聚集在一起。 这时，世尊就在这个时候从座位上起身，平直身体，从容缓慢地行走，安稳地行走就像狮子王一样，从自己的房间出来，铺设座位，一切大众左右围绕，恭敬地想着世尊，不敢走到前面。这时世尊在大众之中处于无上的首位，光彩威严就像金山一样，乘坐大悲之云，降下诸种法雨。 这时文殊童真菩萨，在大众之中问尊者舍利弗，这样说道：‘我先前遍观各个房间，我当时看见你独自在一个房间里，结跏趺坐，折伏其身，你……’
English
English version The Sutra of Mañjuśrī's Conduct Spoken by the Buddha Translated by Tripiṭaka Donagupta from India of the Sui Dynasty I, Donagupta, take refuge in the Tathāgata（如来） Vairocana（毗卢遮那） of the Great Wisdom Sea. Thus have I heard: At one time, the Bhagavan（婆伽婆，World-Honored One） was dwelling in Mount Gṛdhrakūṭa（祇阇崛山，Vulture Peak） in the city of Rājagṛha（王舍城）, together with a great assembly of five hundred Bhikṣus（比丘）, all of whom were great Arhats（阿罗汉）. They had exhausted all defilements and were free from afflictions, possessing the three kinds of knowledge (宿命明，天眼明，漏尽明) and the six supernormal powers (天眼通，天耳通，他心通，宿命通，神足通，漏尽通), complete with the eight liberations, their minds unobstructed and perfectly pure. These five hundred Bhikṣus, each in their own chamber, sat in the lotus position, their bodies and minds tranquil, in the correct reception of Samadhi（三昧，meditative absorption）. At that time, the Bodhisattva（菩萨） Mañjuśrī（文殊师利） Kumārabhūta（童真）, desiring to initiate the practice of his own conduct and to make it known to the assembly so that they might obtain great benefit, arose first and, one by one in order, surveyed all the chambers. He saw the venerable Śāriputra（舍利弗）, alone in a chamber, subduing his body, sitting in the lotus position, and entering into Samadhi. At that time, the Bodhisattva Mañjuśrī Kumārabhūta, having seen this, did not disturb him but went to other places to observe the remaining chambers, and so on until the time when the morning sun first appeared. At that time, Śāriputra and the other five hundred Bhikṣus had all emerged from their Samadhi. These Bhikṣus and other Bhikṣus who had come from various directions, all gathered together. At this time, the World-Honored One arose from his seat, straightened his body, and walked with a composed and slow pace, walking steadily like a lion king, emerging from his chamber and spreading out a seat. The entire assembly surrounded him on the left and right, reverently thinking of the World-Honored One, not daring to come forward. At this time, the World-Honored One was in the midst of the assembly as the supreme leader, his countenance majestic like a golden mountain, riding on the clouds of great compassion and raining down the rain of all Dharmas. At this time, the Kumārabhūta Mañjuśrī, in the midst of the assembly, asked the venerable Śāriputra, saying, 'I previously surveyed all the chambers, and I saw you alone in a chamber, sitting in the lotus position, subduing your body, you...' -------------------------------------------------------------------------------- 时为当坐禅耶不耶？”
Chinese
尊者舍利弗即答文殊尸利菩萨言：“我于是时实坐禅耳。” 尔时文殊菩萨即复问于舍利弗言：“汝意云何？为当欲令有未断者，为除故坐禅耶？欲令有已断者，更除断故坐禅耶？为依过、现、未来三世法故，坐禅耶？为依色、受、想、行、识等五阴法故，坐禅耶？为依眼、耳、鼻、舌、身、意等诸根识故，坐禅耶？为依色、声、香、味、触、法等六尘法故，坐禅耶？为依欲、色、无色界等三有法故，坐禅耶？为依若内、若外、内外差别法故，坐禅耶？为依若身、若心、若身心名色法故，坐禅耶？如是等法，我已问汝，汝应速答，依何而坐禅乎？” 尔时尊者舍利弗即答文殊尸利言：“仁者，我今现见诸法乐行，念不忘故，而坐禅也。” 文殊尸利菩萨复更问于舍利弗言：“舍利弗！实有诸法，可得现见，乐行者念不忘不？” 舍利弗言：“仁者文殊！如是乐行之法，我实不见。仁者文殊！如是乐行之法我虽不见，而佛、世尊曾为声闻一切诸众，说寂定法，如是法者，我依行之。” 文殊尸利菩萨复问尊者舍利弗言：“何等诸法，如来曾为诸声闻众说是寂定，汝依行也？” 舍利弗言：“仁者文殊！有一比丘，依于过去、未来、现在诸法而行，略 ‘现在是您在坐禅吗？’ 尊者舍利弗立即回答文殊尸利（Manjushri）菩萨说：‘我这个时候确实在坐禅。’ 当时，文殊菩萨就又问舍利弗说：‘您认为怎么样？是为了去除未断的烦恼而坐禅呢？还是为了去除已断的烦恼而坐禅呢？是为了依靠过去、现在、未来三世的法而坐禅呢？是为了依靠色（rupa）、受（vedana）、想（samjna）、行（samskara）、识（vijnana）等五蕴法而坐禅呢？是为了依靠眼（caksu）、耳（srotra）、鼻（ghrana）、舌（jihva）、身（kaya）、意（manas）等诸根识而坐禅呢？是为了依靠色（rupa）、声（sabda）、香（gandha）、味（rasa）、触（sprastavya）、法（dharma）等六尘法而坐禅呢？是为了依靠欲界（kama-dhatu）、色界（rupa-dhatu）、无色界（arupa-dhatu）等三有法而坐禅呢？是为了依靠若内、若外、内外差别法而坐禅呢？是为了依靠若身、若心、若身心名色法而坐禅呢？像这些法，我已经问您了，您应该快点回答，您是依靠什么而坐禅的呢？’ 当时，尊者舍利弗立即回答文殊尸利说：‘仁者，我现在现见诸法乐于修行，因为念不忘失，所以在坐禅。’ 文殊尸利菩萨又问舍利弗说：‘舍利弗！真的有诸法，可以现见，乐于修行而念不忘失吗？’ 舍利弗说：‘仁者文殊！像这样乐于修行的法，我实在没有见到。仁者文殊！像这样乐于修行的法我虽然没有见到，但是佛、世尊曾经为声闻（sravaka）一切诸众，说寂静禅定之法，这样的法，我依靠它来修行。’ 文殊尸利菩萨又问尊者舍利弗说：‘如来曾经为诸声闻众说了什么寂静禅定之法，您依靠它来修行呢？’ 舍利弗说：‘仁者文殊！有一比丘，依靠过去、未来、现在诸法而修行，简略地说'
English
'Are you sitting in meditation now or not?' The Venerable Sariputra (Sariputra) immediately replied to Manjushri (Manjushri) Bodhisattva, 'At this time, I am indeed sitting in meditation.' At that time, Manjushri Bodhisattva then asked Sariputra, 'What do you think? Is it to eliminate the afflictions that have not been cut off that you are sitting in meditation? Or is it to eliminate the afflictions that have already been cut off that you are sitting in meditation? Is it to rely on the laws of the past, present, and future three times that you are sitting in meditation? Is it to rely on the five aggregates of form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) that you are sitting in meditation? Is it to rely on the consciousness of the roots of eye (caksu), ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind (manas) that you are sitting in meditation? Is it to rely on the six sense objects of form (rupa), sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and dharma (dharma) that you are sitting in meditation? Is it to rely on the three realms of desire realm (kama-dhatu), form realm (rupa-dhatu), and formless realm (arupa-dhatu) that you are sitting in meditation? Is it to rely on the internal, external, and internal-external differentiated laws that you are sitting in meditation? Is it to rely on the body, mind, and body-mind name and form laws that you are sitting in meditation? These are the laws I have asked you about, you should quickly answer, what are you relying on to sit in meditation?' At that time, the Venerable Sariputra immediately replied to Manjushri, 'Virtuous one, I now see that all dharmas are joyful to practice, and because mindfulness is not forgotten, I am sitting in meditation.' Manjushri Bodhisattva then asked Sariputra, 'Sariputra! Are there really dharmas that can be seen, joyful to practice, and mindfulness is not forgotten?' Sariputra said, 'Virtuous Manjushri! I have not actually seen such dharmas that are joyful to practice. Virtuous Manjushri! Although I have not seen such dharmas that are joyful to practice, the Buddha, the World Honored One, once spoke of the Dharma of stillness and samadhi for all the Sravakas (sravaka), and I rely on that Dharma to practice.' Manjushri Bodhisattva then asked the Venerable Sariputra, 'What Dharma of stillness and samadhi did the Tathagata speak for all the Sravakas, that you rely on to practice?' Sariputra said, 'Virtuous Manjushri! There is a Bhiksu who practices relying on the past, future, and present dharmas, briefly speaking.' --------------------------------------------------------------------------------
Chinese
说乃至依心意等诸法如行。如彼行法，是佛、世尊为声闻一切诸众说是寂定，我依行也。” 文殊尸利童真菩萨复问尊者舍利弗：“汝言如来曾为声闻一切诸众，说彼三世乃至心意，我依行者。是事不然。何以故？即彼过去现无如来，彼未来世现无如来，现在世无彼如来。若如是者，一切诸法求如来身，皆不可得。汝今云何作如是言：‘我依过去未来现在诸法而行？’唯舍利弗，过去际、未来、现在际，彼不为此、此不为彼，各各别异，不相为作，无有处所，亦无依住、无所住者，无有依处而可得也。复次，舍利弗！若有人言：‘过去、未来、现在于实际中，说有依处、说无依处者，当知彼辈诽谤如来，获大重罪。’所以者何？彼真实际无忆、无念，亦无堕落；无有形色，无有相状，而可得者。唯舍利弗，真实际中，过去、未来、现在诸法实不可得，略说乃至心意等法，亦不可得。离于实际外，无一法而可得者。是故，说言名之为空。空故无法，无可显说。” 尔时尊者舍利弗，即问文殊尸利童真菩萨言：“如来可不住于实际而说法耶？” 文殊尸利菩萨即答尊者舍利弗言：“舍利弗！真实际中有何处所，而使如来住于实际说诸法乎？舍利弗！法本自无，云何如来住实际已说于诸法？非但无法，如 现代汉语译本：‘说乃至依心意等诸法如行。如彼行法，是佛、世尊为声闻（Śrāvaka，听闻佛法之弟子）一切诸众说是寂定，我依行也。’ 文殊尸利（Mañjuśrī，文殊菩萨）童真菩萨复问尊者舍利弗（Śāriputra，舍利弗，佛陀十大弟子之一）：‘汝言如来（Tathāgata，佛陀的称号之一）曾为声闻一切诸众，说彼三世乃至心意，我依行者。是事不然。何以故？即彼过去现无如来，彼未来世现无如来，现在世无彼如来。若如是者，一切诸法求如来身，皆不可得。汝今云何作如是言：‘我依过去未来现在诸法而行？’唯舍利弗，过去际、未来际、现在际，彼不为此、此不为彼，各各别异，不相为作，无有处所，亦无依住、无所住者，无有依处而可得也。复次，舍利弗！若有人言：‘过去、未来、现在于实际（Bhūta-koṭi，真如实性）中，说有依处、说无依处者，当知彼辈诽谤如来，获大重罪。’所以者何？彼真实际无忆、无念，亦无堕落；无有形色，无有相状，而可得者。唯舍利弗，真实际中，过去、未来、现在诸法实不可得，略说乃至心意等法，亦不可得。离于实际外，无一法而可得者。是故，说言名之为空（Śūnyatā，空性）。空故无法，无可显说。’ 尔时尊者舍利弗，即问文殊尸利童真菩萨言：‘如来可不住于实际而说法耶？’ 文殊尸利菩萨即答尊者舍利弗言：‘舍利弗！真实际中有何处所，而使如来住于实际说诸法乎？舍利弗！法本自无，云何如来住实际已说于诸法？非但无法，如’
English
English version: 'Speaking of all dharmas such as mind and intention, acting accordingly. Like that acting dharma, the Buddha, the World Honored One, for all the Śrāvakas (hearers) and all the assemblies, spoke of this quiescence, and I act accordingly.' Mañjuśrī (the Bodhisattva Mañjuśrī) Kumārabhūta (youthful bodhisattva) then asked the Venerable Śāriputra (Śāriputra, one of the Buddha's ten great disciples): 'You say that the Tathāgata (one of the titles of the Buddha) once spoke to all the Śrāvakas and all the assemblies about the three times, even mind and intention, and that I act accordingly. This is not so. Why? Because in the past there is no Tathāgata, in the future there is no Tathāgata, and in the present there is no Tathāgata. If this is so, seeking the body of the Tathāgata in all dharmas is impossible. How can you now say, 'I act according to the dharmas of the past, future, and present?' Only, Śāriputra, the past limit, the future, the present limit, they are not for this, this is not for that, each is different, they do not act for each other, there is no place, no reliance, no one who dwells, and no place of reliance can be obtained. Furthermore, Śāriputra! If someone says, 'In the Bhūta-koṭi (the ultimate reality), the past, future, and present have a place of reliance, or have no place of reliance,' know that they slander the Tathāgata and incur great offenses. Why? Because that true reality has no memory, no thought, and no falling; it has no form, no appearance, that can be obtained. Only, Śāriputra, in the true reality, the dharmas of the past, future, and present are truly unobtainable, briefly speaking, even mind and intention are unobtainable. Apart from the true reality, no dharma can be obtained. Therefore, it is said that it is named Śūnyatā (emptiness). Because of emptiness, there is no dharma, and nothing can be expressed.' At that time, the Venerable Śāriputra asked Mañjuśrī Kumārabhūta: 'Is it possible that the Tathāgata does not dwell in the true reality and yet speaks the Dharma?' Mañjuśrī replied to the Venerable Śāriputra: 'Śāriputra! What place is there in the true reality that would cause the Tathāgata to dwell in the true reality and speak all dharmas? Śāriputra! Dharma is fundamentally non-existent, how can the Tathāgata dwell in the true reality and speak of all dharmas? Not only is there no dharma, like' --------------------------------------------------------------------------------