Chinese
大正藏第 16 册 No. 0668 佛说不增不减经 No. 668 佛说不增不减经 元魏北印度三藏菩提流支译 如是我闻： 一时，婆伽婆住王舍城耆阇崛山中，与大比丘众千二百五十人俱，诸菩萨摩诃萨无量无边不可称计。 尔时慧命舍利弗，于大众中即从坐起，前至佛所，到已顶礼佛足，退坐一面，合掌白佛言：“世尊！一切众生从无始世来，周旋六道，往来三界，于四生中轮回生死，受苦无穷。世尊！此众生聚、众生海，为有增减？为无增减？此义深隐，我未能解。若人问我，当云何答？” 尔时世尊告舍利弗：“善哉，善哉！舍利弗！汝为安隐一切众生，安乐一切众生，怜愍一切众生，利益一切众生，饶益安乐一切众生、诸天人故，乃能问我是甚深义。舍利弗！汝若不问如来、应供、正遍知如是义者，有多过咎。所以者何？于现在世及未来世，诸天人等一切众生，长受衰恼损害之事，永失一切利益安乐。舍利弗！大邪见者，所谓见众生界增、见众生界减。舍利弗！此大邪见诸众生等，以是见故，生盲无目，是故长夜妄行邪道，以是因缘，于现在世堕诸恶趣。舍利弗！大险难者，所谓取众生界增坚着妄执、取众生界减坚着妄执。舍利弗！此诸众 现代汉语译本 《佛说不增不减经》 元魏北印度三藏菩提流支译 如是我闻： 一时，婆伽婆（Bhagavan，世尊）住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa，鹫峰山）中，与一千二百五十位大比丘众在一起，还有无量无边不可称计的菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨）。 当时，慧命舍利弗（Śāriputra），在大众中即从座位上站起，走到佛前，到达后顶礼佛足，退坐在一旁，合掌对佛说：‘世尊！一切众生从无始以来，周旋于六道（gati，轮回的六个去处），往来于三界（tridhātu，欲界、色界、无色界），在四生（caturyoni，胎生、卵生、湿生、化生）中轮回生死，承受无尽的痛苦。世尊！这众生聚集、众生之海，是有增减呢？还是没有增减呢？这个意义深奥隐晦，我未能理解。如果有人问我，我应当如何回答？’ 当时世尊告诉舍利弗：‘善哉，善哉！舍利弗！你为了安稳一切众生，安乐一切众生，怜悯一切众生，利益一切众生，饶益安乐一切众生、诸天人，才能够问我这个甚深之义。舍利弗！你若不问如来（Tathāgata，佛的称号之一）、应供（Arhat，阿罗汉，值得供养的人）、正遍知（Samyak-saṃbuddha，正等觉者）这样的意义，会有很多过失。为什么呢？因为在现在世和未来世，诸天人等一切众生，会长久地遭受衰恼损害之事，永远失去一切利益安乐。舍利弗！大邪见者，就是认为众生界有增、认为众生界有减。舍利弗！这些具有大邪见的众生，因为这种见解，生来就盲目无眼，因此长夜妄行邪道，因为这个因缘，在现在世堕入各种恶趣（durgati，不好的去处）。舍利弗！大险难者，就是执取众生界增而坚固执着妄想，执取众生界减而坚固执着妄想。舍利弗！这些众'
English
English version The Sutra of No Increase No Decrease Spoken by the Buddha Translated by Tripiṭaka Bodhiruci from North India during the Yuan Wei Dynasty Thus have I heard: At one time, the Bhagavan (World-Honored One) was dwelling in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with a great assembly of twelve hundred and fifty Bhikṣus (monks), and countless, immeasurable Bodhisattva-mahāsattvas (great Bodhisattvas). At that time, the Venerable Śāriputra (Sariputta), arose from his seat in the assembly, approached the Buddha, prostrated himself at the Buddha's feet, withdrew to one side, and, with his palms joined, said to the Buddha: 'World-Honored One! All sentient beings, from beginningless time, have revolved within the six destinies (gati), traveled back and forth within the three realms (tridhātu), and transmigrated through the four forms of birth (caturyoni), enduring endless suffering. World-Honored One! This gathering of sentient beings, this ocean of sentient beings, does it increase or decrease? Or does it neither increase nor decrease? This meaning is profound and hidden, and I have not been able to understand it. If someone were to ask me, how should I answer?' At that time, the World-Honored One said to Śāriputra: 'Excellent, excellent! Śāriputra! For the sake of pacifying all sentient beings, bringing happiness to all sentient beings, having compassion for all sentient beings, benefiting all sentient beings, and bestowing benefit and happiness upon all sentient beings, including gods and humans, you have been able to ask me about this profound meaning. Śāriputra! If you were not to ask the Tathāgata (Thus Come One), the Arhat (Worthy of Offerings), the Samyak-saṃbuddha (Perfectly Enlightened One) about such a meaning, there would be many faults. Why is that? Because in the present and future lives, all sentient beings, including gods and humans, would long suffer from decline, distress, and harm, and would forever lose all benefit and happiness. Śāriputra! Those with great wrong views are those who see the realm of sentient beings as increasing or see the realm of sentient beings as decreasing. Śāriputra! These sentient beings with great wrong views, because of these views, are born blind and without eyes, and therefore wander on wrong paths in delusion throughout the long night. Because of this cause, they fall into various evil destinies (durgati) in the present life. Śāriputra! Those with great dangers are those who grasp at the increase of the realm of sentient beings and firmly cling to false conceptions, and those who grasp at the decrease of the realm of sentient beings and firmly cling to false conceptions. Śāriputra! These beings' --------------------------------------------------------------------------------
Chinese
生坚着妄执，是故长夜妄行邪道，以是因缘，于未来世堕诸恶趣。 “舍利弗！一切愚痴凡夫，不如实知一法界故、不如实见一法界故，起邪见心，谓众生界增、众生界减。舍利弗！如来在世，我诸弟子不起此见。若我灭后，过五百岁，多有众生愚无智慧，于佛法中虽除须发、服三法衣现沙门像，然其内无沙门德行。如是等辈，实非沙门自谓沙门，非佛弟子谓佛弟子，而自说言：‘我是沙门，真佛弟子。’如是等人，起增减见。何以故？此诸众生以依如来不了义经，无慧眼故、远离如实空见故，不如实知如来所证初发心故、不如实知修集无量菩提功德行故、不如实知如来所得无量法故、不如实知如来无量力故、不如实知如来无量境界故、不信如来无量行处故、不如实知如来不思议无量法自在故、不如实知如来不思议无量方便故、不能如实分别如来无量差别境界故、不能善入如来不可思议大悲故、不如实知如来大涅槃故。 “舍利弗，愚痴凡夫无闻慧故，闻如来涅槃起断见灭见，以起断想及灭想故，谓众生界减，成大邪见极重恶业。复次舍利弗！此诸众生依于减见复起三见，此三种见与彼减见不相舍离犹如罗网。何谓三见？一者断见，谓毕竟尽；二者灭见，谓即涅槃；三者无涅槃见，谓此涅槃毕竟空寂。舍 现代汉语译本 由于众生执着于虚妄的见解，因此在漫长的黑夜里行走于邪道，因为这样的因缘，在未来的世间会堕入各种恶趣。 ‘舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！一切愚痴的凡夫，因为不能如实地了解一法界，不能如实地见到一法界，所以生起邪见，认为众生界会增加，众生界会减少。舍利弗（Śāriputra）！如来在世的时候，我的弟子们不会生起这样的见解。如果我灭度之后，过了五百年，会有很多众生愚昧没有智慧，在佛法中虽然剃除了须发、穿着三法衣，显现出沙门的形象，然而他们的内心却没有沙门的德行。像这样的人，实际上不是沙门却自称为沙门，不是佛的弟子却自称为佛的弟子，并且自己说：‘我是沙门，是真正的佛弟子。’像这样的人，会生起增减的见解。为什么呢？因为这些众生依赖于如来的不了义经，没有智慧的眼睛，远离了如实的空见，不能如实地了解如来所证悟的初发心，不能如实地了解修集无量菩提功德的行为，不能如实地了解如来所得到的无量法，不能如实地了解如来的无量力，不能如实地了解如来的无量境界，不相信如来的无量行处，不能如实地了解如来不可思议的无量法自在，不能如实地了解如来不可思议的无量方便，不能如实地分别如来的无量差别境界，不能很好地进入如来不可思议的大悲之中，不能如实地了解如来的大涅槃。 ‘舍利弗（Śāriputra），愚痴的凡夫因为没有听闻佛法的智慧，听到如来的涅槃就生起断见和灭见，因为生起断灭的想法，就认为众生界减少，这会形成很大的邪见和极重的恶业。再次，舍利弗（Śāriputra）！这些众生依赖于减少的见解，又会生起三种见解，这三种见解与减少的见解不会互相舍离，就像罗网一样。什么是三种见解呢？第一种是断见，认为一切都会彻底消失；第二种是灭见，认为涅槃就是彻底的灭亡；第三种是没有涅槃的见解，认为涅槃是彻底的空寂。
English
English version Clinging firmly to deluded views, beings wander in evil paths throughout the long night. Due to this cause and condition, they will fall into various evil realms in future lives. 'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! All ignorant ordinary beings, because they do not truly know the one Dharma realm, do not truly see the one Dharma realm, give rise to perverse views, thinking that the realm of beings increases or decreases. Śāriputra! When the Tathāgata (如来，one of the titles of a Buddha) is in the world, my disciples do not give rise to this view. If, after my extinction, five hundred years pass, many beings will be foolish and without wisdom. Although they shave their heads and beards in the Buddha-dharma, wear the three Dharma robes, and appear as śrāmaṇas (沙门，Buddhist monks), their hearts lack the virtuous conduct of śrāmaṇas. Such beings are not truly śrāmaṇas, yet they call themselves śrāmaṇas; they are not disciples of the Buddha, yet they call themselves disciples of the Buddha, and they say, ‘I am a śrāmaṇa, a true disciple of the Buddha.’ Such beings give rise to views of increase and decrease. Why is this? Because these beings rely on the Tathāgata’s sūtras of provisional meaning, lack the eye of wisdom, are far from the true and real view of emptiness, do not truly know the initial aspiration of the Tathāgata’s enlightenment, do not truly know the practice of accumulating immeasurable bodhi (菩提，enlightenment) merits, do not truly know the immeasurable dharmas attained by the Tathāgata, do not truly know the immeasurable powers of the Tathāgata, do not truly know the immeasurable realms of the Tathāgata, do not believe in the immeasurable activities of the Tathāgata, do not truly know the inconceivable and immeasurable Dharma-sovereignty of the Tathāgata, do not truly know the inconceivable and immeasurable skillful means of the Tathāgata, cannot truly distinguish the immeasurable and differentiated realms of the Tathāgata, cannot well enter into the inconceivable great compassion of the Tathāgata, and do not truly know the great nirvāṇa (涅槃，liberation) of the Tathāgata.' 'Śāriputra, ignorant ordinary beings, lacking the wisdom of hearing the Dharma, upon hearing of the Tathāgata’s nirvāṇa, give rise to views of annihilation and extinction. Because they give rise to thoughts of annihilation and extinction, they think that the realm of beings decreases, which forms great perverse views and extremely heavy evil karma. Furthermore, Śāriputra! These beings, relying on the view of decrease, again give rise to three views. These three views are inseparable from that view of decrease, like a net. What are the three views? The first is the view of annihilation, thinking that everything will utterly cease; the second is the view of extinction, thinking that nirvāṇa is utter annihilation; the third is the view of no nirvāṇa, thinking that nirvāṇa is utterly empty and still.' --------------------------------------------------------------------------------
Chinese
利弗！此三种见，如是缚、如是执、如是触，以是三见力因缘故，展转复生二种邪见，此二种见与彼三见，不相舍离犹如罗网。何谓二见？一者无欲见，二者毕竟无涅槃见。 “舍利弗！依无欲见复起二见，此二种见与无欲见不相舍离犹如罗网。何谓二见？一者戒取见，二者于不净中起净颠倒见。 “舍利弗！依毕竟无涅槃见，复起六种见，此六种见与无涅槃见不相舍离犹如罗网。何谓六见？一者世间有始见，二者世间有终见，三者众生幻化所作见，四者无苦无乐见，五者无众生事见，六者无圣谛见。 “复次舍利弗！此诸众生依于增见，复起二见，此二种见与彼增见不相舍离犹如罗网。何谓二见？一者涅槃始生见，二者无因无缘忽然而有见。舍利弗！此二种见，令诸众生，于善法中无愿欲心、勤精进心。舍利弗，是诸众生，以起如是二种见故，正使七佛如来、应、正遍知次第出世为其说法，于善法中若生欲心、勤精进心，无有是处。 “舍利弗，此二种见乃是无明诸惑根本，所谓涅槃始生见，无因无缘忽然而有见。 舍利弗，此二种见，乃是极恶根本大患之法。 “舍利弗，依此二见起一切见，此一切见与彼二见不相舍离犹如罗网。一切见者，所谓若内若外，若粗若细若中种 现代汉语译本： ‘舍利弗(Śāriputra，佛陀十大弟子之一)！这三种见解，就像是束缚、执着、缠绕，因为这三种见解的力量和因缘，辗转又产生两种邪见，这两种见解与那三种见解，不相舍离，就像罗网一样。什么是这两种见解？一是无欲见，二是毕竟无涅槃见(Nirvana，佛教术语，指解脱)。’ ‘舍利弗(Śāriputra)！依据无欲见，又产生两种见解，这两种见解与无欲见不相舍离，就像罗网一样。什么是这两种见解？一是戒取见，二是在不净的事物中产生清净颠倒的见解。’ ‘舍利弗(Śāriputra)！依据毕竟无涅槃见(Nirvana)，又产生六种见解，这六种见解与无涅槃见不相舍离，就像罗网一样。什么是这六种见解？一是认为世间有开始的见解，二是认为世间有终结的见解，三是认为众生是幻化所造的见解，四是认为没有苦也没有乐的见解，五是认为没有众生造业的见解，六是认为没有圣谛(Arya Satya，佛教基本教义，四圣谛)的见解。’ ‘再次，舍利弗(Śāriputra)！这些众生依据增益见，又产生两种见解，这两种见解与那增益见不相舍离，就像罗网一样。什么是这两种见解？一是认为涅槃(Nirvana)是新产生的见解，二是认为没有原因没有条件，突然就有的见解。舍利弗(Śāriputra)！这两种见解，使众生对于善法没有愿望和欲望，也没有勤奋精进的心。舍利弗(Śāriputra)，这些众生，因为生起这两种见解的缘故，即使七佛如来(Tathagata，佛的称号之一)、应供(Arhat，值得供养的人)、正遍知(Samyak-saṃbuddha，完全觉悟者)次第出世为他们说法，他们对于善法若能生起愿望和欲望，以及勤奋精进的心，是没有这种可能性的。’ ‘舍利弗(Śāriputra)，这两种见解是无明和各种迷惑的根本，就是认为涅槃(Nirvana)是新产生的见解，以及没有原因没有条件，突然就有的见解。’ ‘舍利弗(Śāriputra)，这两种见解，是极恶的根本，是巨大的祸患之法。’ ‘舍利弗(Śāriputra)，依据这两种见解，产生一切见解，这所有见解与那两种见解不相舍离，就像罗网一样。一切见解，就是指无论是内在的还是外在的，无论是粗糙的还是细微的，无论是中等的’