Chinese
大正藏第 14 册 No. 0485 无所有菩萨经 No. 485 无所有菩萨经卷第一 隋天竺三藏阇那崛多等译 如是我闻： 一时，婆伽婆住王舍城毗富罗山中，与大比丘众满足百千人俱。复有百千诸菩萨众，及比丘尼、诸优婆塞及优婆夷、天、龙、夜叉、乾闼婆、紧那罗、摩睺罗、伽迦楼罗等。复有欲界诸天子、色界净居诸天子等，围绕在前而为说法。 尔时，众中有一菩萨，名无所有，在彼会坐。然彼众中有诸菩萨，心怀疑惑，悔作恶者、住颠倒者、有业障者、有法障者，及诸众生为障所障不能问佛。 然彼欲为彼等众生净业障故，欲问世尊：“观此诸众，多有菩萨欲悔先恶，而心焦恼不能听法。复见菩萨，心不悔恼能一心听，观彼心行多有苦恼，多有忧患多有秽杂，多生老死忧悲苦恼，多怨憎会多爱别离，当欲成就阿耨多罗三藐三菩提，而为如是等无量缠缚。云何当于阿僧祇劫行菩萨行？既自有缚，云何当能解众生缚？”尔时，无所有菩萨如是念已，即自思惟：“若世尊教听我请问，为于此众一切众生，作恶疑悔令远离故。” 尔时，世尊知无所有菩萨摩诃萨并及彼等诸菩萨众心所念已，告无所有菩萨摩诃萨言：“汝无所有！我亦不为诸 现代汉语译本 大正藏第 14 册 No. 0485 《无所有菩萨经》 No. 485 《无所有菩萨经》卷第一 隋朝天竺三藏阇那崛多等译 如是我闻： 一时，婆伽婆（Bhagavan，世尊）住在王舍城毗富罗山中，与众多比丘，人数满足百千人在一起。又有百千诸菩萨众，以及比丘尼、诸优婆塞（Upasaka，男居士）及优婆夷（Upasika，女居士）、天、龙、夜叉（Yaksa，一种鬼神）、乾闼婆（Gandharva，一种天神，善于音乐）、紧那罗（Kinnara，一种天神，似人非人）、摩睺罗伽（Mahoraga，一种天神，大蟒神）、迦楼罗（Garuda，一种大鸟神）等。又有欲界诸天子、色界净居诸天子等，围绕在佛前听佛说法。 当时，大众中有一位菩萨，名叫无所有，也在法会中就坐。然而，在这些听众中，有一些菩萨心怀疑惑，对所作的恶行感到后悔，或者心住在颠倒见中，或者有业障，或者有法障，以及其他众生被各种障碍所困扰，无法向佛请问。 然而，这位无所有菩萨为了帮助这些众生消除业障，想要请问世尊：‘观察这些大众，很多菩萨想要忏悔过去的恶行，但内心焦躁不安，无法专心听法。又看到一些菩萨，虽然内心没有悔恨烦恼，能够一心听法，但观察他们的心行，却充满了痛苦、忧虑和污秽，饱受生老病死忧悲苦恼的折磨，常常遭遇怨憎会，又不得不面对爱别离，他们想要成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），却被这些无量的烦恼缠缚。要如何在阿僧祇劫（Asankhyeya-kalpa，无数大劫）中修行菩萨行？自己都被烦恼束缚，又如何能够解脱众生的束缚？’当时，无所有菩萨这样想后，就自己思惟：‘如果世尊允许我请问，就能让这些众生远离对恶行的怀疑和后悔。’ 当时，世尊知道无所有菩萨摩诃萨（Mahasattva，大菩萨）以及其他菩萨众心中的想法，就告诉无所有菩萨摩诃萨说：‘汝无所有！我不只是为了你，’
English
English version Tāishō Tripiṭaka Volume 14, No. 0485 The Sutra of the Bodhisattva Who Possesses Nothing No. 485 The Sutra of the Bodhisattva Who Possesses Nothing, Volume 1 Translated by Tripiṭaka Master Jñānagupta from India of the Sui Dynasty Thus have I heard: At one time, the Bhagavan (World Honored One) was dwelling in Mount Vipula in Rājagṛha, together with a large assembly of bhikṣus, fully one hundred thousand in number. There were also one hundred thousand bodhisattvas, as well as bhikṣuṇīs, upāsakas (male lay devotees), upāsikās (female lay devotees), devas, nāgas, yakṣas (a type of spirit), gandharvas (a type of celestial musician), kinnaras (a type of celestial being, part human, part animal), mahoragas (a type of great serpent deity), garuḍas (a type of large bird deity), and others. There were also devaputras from the desire realm and śuddhāvāsa devas from the form realm, surrounding him and listening to the Dharma. At that time, there was a bodhisattva in the assembly named Who Possesses Nothing, who was seated there. However, among those present were bodhisattvas who harbored doubts, regretted their evil deeds, dwelled in inverted views, had karmic obstacles, had Dharma obstacles, and other beings who were hindered by various obstacles and unable to question the Buddha. However, this Bodhisattva Who Possesses Nothing, wishing to purify the karmic obstacles of these beings, desired to ask the World Honored One: 'Observing this assembly, many bodhisattvas wish to repent of their past evil deeds, but their minds are agitated and unable to listen to the Dharma attentively. Also, I see some bodhisattvas who, though free from regret and agitation, are able to listen with one mind, yet observing their mental activities, they are filled with suffering, worry, and defilement, afflicted by birth, old age, sickness, death, sorrow, and suffering, often encountering those they hate and being separated from those they love. They wish to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), but are bound by these countless entanglements. How can they practice the bodhisattva path for countless asaṃkhyeya-kalpas (incalculable eons)? Being bound themselves, how can they liberate other beings from their bonds?' At that time, Bodhisattva Who Possesses Nothing, having thought thus, reflected to himself: 'If the World Honored One allows me to ask, it will enable all these beings to be free from doubt and regret regarding their evil deeds.' At that time, the World Honored One, knowing the thoughts in the minds of Bodhisattva Mahasattva Who Possesses Nothing and the other bodhisattvas, said to Bodhisattva Mahasattva Who Possesses Nothing: 'You Who Possesses Nothing! I am not only for you,' --------------------------------------------------------------------------------
Chinese
菩萨说有染有著有缚有系有犯犯处。所以者何？一切着处，一切染处，一切缚处，一切障处，一切犯处，欲令超越远离诸相，行不和合，诸法不杂，不可得故，证阿耨多罗三藐三菩提。如是一切诸法不缚，诸法不染，诸法不着，不系不障，不犯不得，是故当成一切种智。善男子！有一切智发心之处不得众生，于彼处中无法可缚可染可着可系可障可犯可得可知处所，汝无所有！汝应当为诸菩萨问。如诸菩萨摩诃萨等不倦不污无著无缚无障虚空，离虚空想无有障碍，于阿耨多罗三藐三菩提速成就故，于一切处当为开显。” 尔时，无所有菩萨既为如来教请加持，及己智力于多佛所种善根故，能于般若波罗蜜中无有疑惑，隐身不现而无所著。欲为摄化诸菩萨故，而复欲显诸福德故，复为着心诸众生等，为取着覆行在于相，远善知识为恶知识之所摄取诸菩萨辈，知一切法皆不可得，欲令无著、欲令觉故，即以无量种种名花，或水陆生或金银花，普散佛上。以精诚意欢喜胜妙无有缺减，令诸众生生欢喜故，赞叹世尊。以偈问曰： “菩萨游何处？ 何者是父母？ 住止于何处？ 何等为眷属？” 尔时，世尊即以偈颂报彼无所有菩萨言： “勇猛空游处， 般若母佛父， 佛塔为住处， 诸菩萨眷 现代汉语译本：菩萨说，存在染污、执著、束缚、系缚和违犯之处。这是为什么呢？一切执著之处，一切染污之处，一切束缚之处，一切障碍之处，一切违犯之处，都是为了使人超越远离诸相，行为不和合于世俗，诸法不混杂，因为这些都是不可得的，才能证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。如果一切诸法不束缚，诸法不染污，诸法不执著，不系缚，不障碍，不违犯，不可得，这样才能成就一切种智（Sarvajnata，一切智慧）。善男子！在一切智慧发心之处，不得众生，在那样的处所中，没有法可以束缚、可以染污、可以执著、可以系缚、可以障碍、可以违犯、可以得到、可以知晓。你一无所有！你应该为诸菩萨提问。如同诸菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）等，不疲倦，不被污染，没有执著，没有束缚，没有障碍，如同虚空一般，远离虚空的妄想，没有障碍，为了迅速成就阿耨多罗三藐三菩提，在一切处都应当为此开显。 当时，无所有菩萨因为如来的教导、请求、加持，以及自己过去在许多佛那里种下的善根，所以能够对般若波罗蜜（Prajna-paramita，智慧到彼岸）没有疑惑，隐身不现，也没有任何执著。为了摄受教化诸菩萨，并且想要显现诸福德，又为了那些执著心重的众生，因为执著而覆蔽了行为，沉溺于外相，远离善知识而被恶知识所摄取的那些菩萨们，知道一切法都是不可得的，想要让他们没有执著，想要让他们觉悟，于是用无量种种名贵的花，或者水生或者陆生，或者金银制成的花，普遍散在佛的身上。以精诚的意念，欢喜殊胜美妙没有缺憾，为了让诸众生生起欢喜心，赞叹世尊。用偈颂提问： ‘菩萨游历在何处？ 谁是菩萨的父母？ 菩萨住在什么地方？ 谁是菩萨的眷属？’ 当时，世尊就用偈颂回答那位无所有菩萨说： ‘菩萨在勇猛的空性中游历， 般若是菩萨的母亲，佛是菩萨的父亲， 佛塔是菩萨的住处， 诸菩萨是菩萨的眷属。’
English
English version: The Bodhisattva said that there are places of defilement, attachment, bondage, entanglement, and transgression. Why is that? All places of attachment, all places of defilement, all places of bondage, all places of obstruction, all places of transgression, are to enable people to transcend and stay away from all forms, to act in a way that is not in harmony with the world, and for all dharmas not to be mixed, because these are unattainable, so that one can attain Anuttara-samyak-sambodhi (无上正等正觉, unsurpassed, complete and perfect enlightenment). If all dharmas are not bound, all dharmas are not defiled, all dharmas are not attached, not entangled, not obstructed, not transgressed, and unattainable, then one will achieve Sarvajnata (一切智慧, all-knowing wisdom). Good man! At the place where all wisdom arises, no sentient beings are found. In that place, there is no dharma that can be bound, defiled, attached, entangled, obstructed, transgressed, attained, or known. You have nothing! You should ask on behalf of all Bodhisattvas. Just like all Bodhisattva-Mahasattvas (大菩萨, great Bodhisattvas) and others, are tireless, undefiled, without attachment, without bondage, without obstruction, like the void, away from the illusion of the void, without obstruction, in order to quickly achieve Anuttara-samyak-sambodhi, one should reveal this in all places. At that time, the Bodhisattva 'Without Possessions' was able to have no doubts about Prajna-paramita (智慧到彼岸, perfection of wisdom) because of the Tathagata's (如来, thus-gone one) teachings, requests, blessings, and the good roots he had planted in many Buddhas, and he concealed his body without appearing, and without any attachment. In order to gather and transform all Bodhisattvas, and also wanting to manifest all merits, and also for those sentient beings with heavy attachments, because of attachment their actions are covered, indulging in external forms, staying away from good teachers and being taken in by evil teachers, knowing that all dharmas are unattainable, wanting to make them without attachment, wanting to make them enlightened, then he used countless kinds of precious flowers, either aquatic or terrestrial, or flowers made of gold and silver, and scattered them all over the Buddha. With sincere intention, joyful, supremely wonderful and without deficiency, in order to make all sentient beings generate joy, he praised the World Honored One. He asked in verse: ‘Where does the Bodhisattva travel? Who are the Bodhisattva's parents? Where does the Bodhisattva reside? Who are the Bodhisattva's relatives?’ At that time, the World Honored One answered the Bodhisattva 'Without Possessions' in verse: ‘The Bodhisattva travels in the courageous void, Prajna (般若, wisdom) is the Bodhisattva's mother, the Buddha is the Bodhisattva's father, The Buddha's stupa is the Bodhisattva's residence, All Bodhisattvas are the Bodhisattva's relatives.’ -------------------------------------------------------------------------------- 属， 游六波罗蜜， 菩提心父母， 三昧为住处， 诸福为眷属。”
Chinese
尔时，无所有菩萨从佛世尊闻此偈已，欢喜随顺。复以偈颂问世尊曰： “善能说此言， 一切智无碍， 随喜于此言， 复问人中上。 以何为因缘？ 用何方便智？ 触证于何法？ 当觉知云何？” 尔时，世尊以偈报彼无所有菩萨言： “勇猛菩提缘， 方便摄众生， 证诸法空已， 智者觉菩提。” 尔时，无所有菩萨闻此偈已，欢喜随顺，以偈称赞。而复问曰： “善能说此言， 一切智无碍， 随喜于此言， 复问人中上。 何故不堕恶？ 大炽可畏处， 舍一切恶处， 速至于善处。” 尔时，世尊以偈报言： “不造一切罪， 是故舍恶处； 恒常为法行， 是故至善处。” 尔时，无所有菩萨闻此偈已，随喜称赞。而复问曰： “善说此语言， 一切智无碍， 随喜于此言， 复问人中上。 云何彼多罪， 无智处造作， 一切能速灭， 尽灭无遗余？” 尔时，世尊复以偈颂报彼无所有菩萨言： “众生求解脱， 此等愿菩提， 菩提不得故， 诸罪皆灭尽。” 尔时，无所有菩萨闻此偈 现代汉语译本： ‘属于， 游历六波罗蜜（Lục pā la mì，六种到达彼岸的方法），菩提心（Bó tí xīn，觉悟之心）是父母， 三昧（Sān mèi，专注的状态）是居住的地方，各种福德是眷属。’ 当时，无所有菩萨（Wú suǒ yǒu pú sà）从佛世尊那里听到这个偈颂后，欢喜并随顺。又用偈颂问世尊说： ‘善于说这些话语，一切智慧没有阻碍， 随喜于这些话语，再次请问人中之上的您。 以什么为因缘？用什么方便智慧？ 接触并证悟什么法？应当觉知什么？’ 当时，世尊用偈颂回答那位无所有菩萨说： ‘勇猛是菩提的因缘，用方便法摄受众生， 证悟诸法空性之后，智者就能觉悟菩提。’ 当时，无所有菩萨听到这个偈颂后，欢喜并随顺，用偈颂称赞。又问： ‘善于说这些话语，一切智慧没有阻碍， 随喜于这些话语，再次请问人中之上的您。 为什么不堕入恶道？那炽热可畏的地方， 舍弃一切恶处，迅速到达善处。’ 当时，世尊用偈颂回答说： ‘不造作一切罪恶，因此舍弃恶处； 恒常奉行正法，因此到达善处。’ 当时，无所有菩萨听到这个偈颂后，随喜并称赞。又问： ‘善于说这些话语，一切智慧没有阻碍， 随喜于这些话语，再次请问人中之上的您。 为什么那些多罪之人，在无智之处造作， 一切罪业能够迅速灭尽，完全灭尽没有剩余？’ 当时，世尊又用偈颂回答那位无所有菩萨说： ‘众生为了求解脱，因此发愿求菩提， 因为证得菩提的缘故，各种罪业都能灭尽。’ 当时，无所有菩萨听到这个偈颂