佛說文殊師利巡行經
The Sutra of Manjusri's Travels
元魏天竺三藏菩提流支譯
Translated by Bodhiruci from Northern Wei and India, Tripitaka Master
No. 470 [No. 471]
如是我聞：
Thus have I heard:
一時婆伽婆，住王舍城耆闍崛山中，與大比丘眾五百人俱。爾時世尊於日晡時，從自房出，在外寬處，大眾圍遶，恭敬供養，而為說法。
Once, the Bhagavat was dwelling at Vulture Peak in the city of Rājagṛha, accompanied by a great assembly of five hundred bhikṣus. At dusk, the World-Honored One left his quarters and went to a spacious place outside, where the great assembly surrounded him with reverence, making offerings, as he expounded the Dharma.
爾時文殊師利童子，於彼一切五百比丘行住之處，次第巡行，遂到長老舍利弗所，見長老舍利弗獨在一處端身而坐，入禪思惟。爾時文殊師利童子，既見長老舍利弗已，而語之言：「大德舍利弗！汝入禪耶？」
At that time, the Youth Mañjuśrī was going from place to place among all the five hundred bhikṣus, making his rounds in sequence. He eventually came to where Elder Śāriputra was, and saw Elder Śāriputra sitting upright alone in one place, absorbed in meditation. Mañjuśrī Youth, upon seeing Elder Sariputra, said to him, "Venerable Śāriputra! Are you in meditation?"
長老舍利弗言：「如是，文殊師利！」
Elder Śāriputra replied, "Yes, Mañjuśrī !"
文殊師利言：「大德舍利弗！為未寂靜，欲令寂靜，汝入禪耶？為先寂靜何所寂靜，汝入禪耶？大德舍利弗！汝依何禪？為依過去、為依未來、為依現在、為依內外，汝入禪耶？又，舍利弗！為依身禪、為依心禪？」
Mañjuśrī said, "Venerable Śāriputra! Are you entering meditation because you are not yet peaceful and wish to become peaceful? Or if already peaceful, what peace are you seeking through meditation? Venerable Śāriputra! What meditation do you rely on? Do you rely on the past, the future, the present, or the internal and external when you meditate? Furthermore, Śāriputra, do you rely on body meditation or mind meditation?"
長老舍利弗言：「文殊師利！我此禪義，諸有一切見法樂行，諸有一切心不散亂，如是正念。」
Elder Śāriputra said, "Mañjuśrī ! The meaning of my meditation is seeing the joy in practicing the Dharma in all things, and maintaining right mindfulness with an undistracted mind in all things."
文殊師利言：「大德舍利弗！汝得彼法耶？彼法是何法？為見法樂行？不見法樂行？」
Mañjuśrī said, "Venerable Śāriputra! Have you attained that Dharma? What Dharma is that? Is it seeing the joy in practicing the Dharma? Or not seeing the joy in practicing the Dharma?"
長老舍利弗言：「文殊師利！不得彼法，為有何者法？若見法樂行，不見法樂行。復次，文殊師利！如來為彼聲聞之人說離欲法，我依彼法如是入禪。」
Elder Śāriputra replied, "Mañjuśrī! I have not attained that Dharma. What Dharma would there be? Whether seeing the joy in practicing the Dharma or not seeing it. Furthermore, Mañjuśrī! The Tathāgata has taught the Dharma of detachment from desire for the śrāvakas, and I enter meditation in accordance with that Dharma."
文殊師利言：「大德舍利弗！何者離欲法，如來為彼聲聞人說，大德舍利弗依而行耶？」
Manjusri said, "Venerable Śāriputra! What is this Dharma of detachment from desire that the Tathāgata has taught for the śrāvakas, which Venerable Śāriputra follows in practice?"
長老舍利弗言：「文殊師利！比丘如是依過去行、依未來行、依現在行，乃至依心行，如是等應知。文殊師利！如來為彼聲聞之人，說此離欲法，我隨彼法、依彼法行。」
Elder Śāriputra said, "Manjusri! The bhikṣu should practice in dependence on the past, in dependence on the future, in dependence on the present, and even in dependence on the mind. This is what should be known. Manjusri! The Tathagata has taught this Dharma of detachment from desire for the śrāvakas, and I follow and practice according to that Dharma."
文殊師利言：「大德舍利弗！若如是說，依過去行、依未來行、依現在行，乃至依心離欲而行，如是等者。大德舍利弗！若彼諸法，過去如來無、未來如來無、現在如來無，此法如是無。大德舍利弗！今者云何作如是說：『依過去行、依未來行、依現在行？』以無法故，則亦無依。
Mañjuśrī said: "Venerable Śāriputra! If you speak of practicing in dependence on the past, practicing in dependence on the future, practicing in dependence on the present, and even practicing detachment from desire in dependence on the mind, consider this: Venerable Śāriputra! If those dharmas are such that there is no Tathāgata of the past, no Tathāgata of the future, and no Tathāgata of the present, then these dharmas do not exist. Venerable Śāriputra! How can you now say: 'Practice in dependence on the past, practice in dependence on the future, practice in dependence on the present'? Since there is no dharma, there is also no dependence.
「復次，大德舍利弗！過去如來、未來如來、現在如來，無人令住，無處可住。若無住者，依不可得。
"Furthermore, Venerable Śāriputra! The Tathāgatas of the past, future, and present have no one who makes them abide and no place where they abide. If there is no abiding, dependence cannot be obtained.
「復次，大德舍利弗！若人說言：『過去、未來、現在如來有依、不依。』如是之人則謗如來。何以故？真如無念，亦無所念。真如不退，真如無相。
"Furthermore, Venerable Śāriputra! If someone says: 'The Tathāgatas of the past, future, and present have dependence or no dependence,' such a person slanders the Tathāgata. Why? Because true suchness (tathatā) has no thought and nothing that is thought about. True suchness does not regress; true suchness has no characteristics.
「復次，大德舍利弗！過去真如不可得，未來真如不可得，現在真如不可得，乃至心真如不可得，如是等，應知。
"Furthermore, Venerable Śāriputra! The true suchness of the past cannot be obtained, the true suchness of the future cannot be obtained, the true suchness of the present cannot be obtained, and even the true suchness of mind cannot be obtained. This is what should be known.
「復次，大德舍利弗！更無有法，在真如外而可顯說。」
"Furthermore, Venerable Śāriputra! There is no dharma outside of true suchness that can be manifestly explained."
長老舍利弗言：「文殊師利！諸佛如來住真如已，然後說法。」
Elder Śāriputra said, "Mañjuśrī! All Buddhas and Tathāgatas abide in true suchness, and only then expound the Dharma."
文殊師利言：「大德舍利弗！真如非有，云何如來住真如已而當說法？大德舍利弗！彼法亦無，云何如來住真如已，而當說法？如來亦無，何處如來住真如已，而當說法？一切諸法皆不可得，諸佛如來亦不可得。又此可得、不可得法，如是二種皆不可得。如來非說，亦非不說。何以故？大德舍利弗！如來無說不可說言，此是如來。」
Mañjuśrī said, "Venerable Śāriputra! True suchness does not exist, so how can the Tathāgata abide in true suchness and then expound the Dharma? Venerable Śāriputra! That Dharma also does not exist, so how can the Tathāgata abide in true suchness and then expound the Dharma? The Tathāgata also does not exist, so where would the Tathāgata abide in true suchness and then expound the Dharma? All dharmas cannot be obtained, and all Buddhas and Tathāgatas also cannot be obtained. Furthermore, the dharmas of obtainability and unobtainability—both of these kinds cannot be obtained. The Tathāgata neither expounds nor does not expound. Why? Venerable Śāriputra! The Tathāgata has no speech that can be spoken to say, 'This is the Tathāgata.'"
長老舍利弗言：「文殊師利！當有何人受如是法？」
Elder Śāriputra said, "Mañjuśrī! What kind of person can receive such a Dharma?"
文殊師利言：「大德舍利弗！若人不取有為法界，不悕涅槃，如是之人，能受此法。若人不得過去之法，不知彼法，不得未來、現在之法，不知彼法，如是之人能受此法。若不見染、若不見淨，若無心取，如是之人能受此法。若非我行、非無我行，非取捨行，如是之人能受此法。如是之人，則能知此所說之義。」
Mañjuśrī said, "Venerable Śāriputra! A person who does not grasp the conditioned realm and does not aspire to nirvāṇa—such a person can receive this Dharma. A person who does not attain the dharmas of the past and does not know those dharmas, who does not attain the dharmas of the future and present and does not know those dharmas—such a person can receive this Dharma. One who sees neither defilement nor purity, who has no mind that grasps—such a person can receive this Dharma. One who practices neither selfhood nor non-selfhood, who practices neither grasping nor abandoning—such a person can receive this Dharma. Such a person can understand the meaning of what has been explained."
長老舍利弗言：「文殊師利！為何所知？」
Elder Śāriputra said, "Mañjuśrī! What is to be known?"
文殊師利言：「大德舍利弗！此無可說、亦無所問，為何所知？」
Mañjuśrī said, "Venerable Śāriputra! There is nothing that can be spoken of and nothing that can be asked about—what is there to be known?"
長老舍利弗言：「文殊師利！說法太深，信此法人甚為少耳。文殊師利！阿羅漢人、學無學人尚非境界，何況一切愚癡凡夫？」
Elder Śāriputra said: "Mañjuśrī! The Dharma you expound is too profound. Those who have faith in this Dharma are extremely few. Mañjuśrī! This is beyond the realm of arhats and those who are still in training or beyond training, let alone all foolish ordinary beings."
文殊師利言：「大德舍利弗！如是，如是！阿羅漢人亦非境界。何以故？阿羅漢者無諸境界，阿羅漢者無住無處，名阿羅漢；不可得說，名阿羅漢。以無說故，名阿羅漢。何以故？無為、無住，名阿羅漢。彼阿羅漢何處境界？阿羅漢者非名、非色，愚癡凡夫分別名色。阿羅漢者，於彼名、色不分別知，名阿羅漢。阿羅漢者，非名分別、非色分別。愚癡凡夫亦不可得，凡夫之法亦不可得；阿羅漢者亦不可得，阿羅漢法亦不可得。若不可得則不分別，若不分別則無所行，若無所行則無戲論，若無戲論是則寂靜，如是無行亦無戲論。寂靜之人，則不取有，亦不取無，非有、非無，如是不取。若不取者，則無所得，如是之人，離一切得，無心、離心住聲聞法，如是應知。」
Mañjuśrī said, "Venerable Śāriputra! Yes, yes! It is indeed beyond the realm of arhats. Why? An arhat has no realms, an arhat has no abode and no place—this is called an arhat. One who cannot be spoken of is called an arhat. Because there is no speech, one is called an arhat. Why? Being unconditioned and without abode is called an arhat. Where would there be a realm for that arhat? An arhat is neither name nor form; it is foolish ordinary beings who discriminate name and form. An arhat does not discriminate regarding name and form—this is called an arhat. An arhat does not discriminate name, does not discriminate form. Foolish ordinary beings cannot be obtained; the dharmas of ordinary beings cannot be obtained. Arhats cannot be obtained; the dharmas of arhats cannot be obtained. If they cannot be obtained, then there is no discrimination. If there is no discrimination, then there is no activity. If there is no activity, then there is no conceptual proliferation. If there is no conceptual proliferation, then there is quiescence. Thus, there is no activity and no conceptual proliferation. A person of quiescence does not grasp existence, nor does one grasp non-existence. Neither existence nor non-existence—thus one does not grasp. If one does not grasp, then there is nothing to obtain. Such a person, free from all obtaining, without mind, beyond mind, abides in the śrāvaka Dharma—this is what should be known."
爾時文殊師利童子說此法已，時彼五百諸比丘眾，從坐而起捨離而去，作如是言：「我不用見文殊師利童子之身，我不用聞文殊師利童子名字。隨何方處，若有文殊師利童子住彼處者，亦應捨離。何以故？如是文殊師利童子異我梵行，是故應捨。」
At that time, after the Youth Mañjuśrī had spoken this Dharma, the five hundred bhikṣus in the assembly rose from their seats and departed, saying: "We do not wish to see the body of the Youth Mañjuśrī. We do not wish to hear the name of the Youth Mañjuśrī. Wherever the Youth Mañjuśrī may dwell, that place should also be avoided. Why? Because this Youth Mañjuśrī differs from our practice of pure conduct, therefore he should be abandoned."
爾時長老舍利弗語文殊師利童子言：「文殊師利！說此法義，意豈不欲令諸眾生知法義乎？」
At that time, Elder Śāriputra said to the Youth Mañjuśrī, "Mañjuśrī! When explaining the meaning of this Dharma, do you not wish to enable all sentient beings to understand its meaning?"
文殊師利言：「如是，如是！大德舍利弗！」
Mañjuśrī said, "Yes, yes! Venerable Śāriputra!"
長老舍利弗言：「云何令此五百比丘，從坐而起，毀呰戲論誹謗而去？」
Elder Śāriputra said, "How then did you cause these five hundred bhikṣus to rise from their seats and depart with criticism, mockery, and slander?"
文殊師利言：「大德舍利弗！若此諸比丘，如是說言：『我不用是文殊師利童子之身，我不用聞文殊師利童子名字，隨何方處，若有文殊師利童子住彼處者，亦應捨離。』如是說者，善哉，善哉！大德舍利弗！此諸比丘善說此語。何以故？以無文殊師利童子，故不可得。如其是無不可得者，則不可見亦不可聞，隨何方處，若有文殊師利童子住彼處者，亦應捨離。如是說者，如是文殊師利童子住處亦無，彼若無者，則不可近亦不可捨。」
Mañjuśrī said: "Venerable Śāriputra! If these bhikṣus say, 'We do not wish to see the body of the Youth Mañjuśrī. We do not wish to hear the name of the Youth Mañjuśrī. Wherever the Youth Mañjuśrī may dwell, that place should also be avoided.' If they speak thus, excellent, excellent! Venerable Śāriputra! These bhikṣus speak well. Why? Because there is no Youth Mañjuśrī, therefore he cannot be obtained. If he does not exist and cannot be obtained, then he cannot be seen or heard, and wherever the Youth Mañjuśrī may dwell, that place should also be avoided. Speaking thus, the dwelling place of the Youth Mañjuśrī also does not exist, and if it does not exist, then it cannot be approached or abandoned."
爾時文殊師利童子既說此法，五百比丘聞已迴面，既迴面已，後向文殊師利童子說如是言：「文殊師利說如是法，非我能解。」
At that time, after the Youth Mañjuśrī had spoken this Dharma, the five hundred bhikṣus turned their faces back. Having turned back, they later said to the Youth Mañjuśrī: "The Dharma that Mañjuśrī speaks is beyond our understanding."
文殊師利言：「善哉，善哉！汝諸比丘，如來弟子聲聞之人，應如是學。諸比丘！如是法者，非識所知、非智所知。何以故？法界法爾故。法界如是無念、無退，如其彼法無念、無退，非識所知、非智所知。諸非識知、非智所知，則非所念。汝諸比丘，如來弟子聲聞之人，應如是學。若如是學，佛說彼人得最勝法，是世福田，應受供養。」
Mañjuśrī said, "Excellent, excellent! You bhikṣus, disciples of the Tathāgata and śrāvakas, should learn in this way. Bhikṣus! This Dharma cannot be known by consciousness, cannot be known by wisdom. Why? Because the dharmadhātu is inherently so. The dharmadhātu is without thought and without regression. Since that Dharma is without thought and without regression, it cannot be known by consciousness, cannot be known by wisdom. That which cannot be known by consciousness or wisdom is not to be contemplated. You bhikṣus, disciples of the Tathāgata and śrāvakas, should learn in this way. If one learns in this way, the Buddha says such a person has attained the supreme Dharma, is a field of merit for the world, and should receive offerings."
說此法時，彼諸比丘五百人中，四百比丘不受諸法，盡諸結漏，心得解脫；一百比丘起於惡心，自身將墮大地獄中。
When this Dharma was taught, among the five hundred bhikṣus, four hundred bhikṣus became free from all dharmas, exhausted all bonds and defilements, and their minds attained liberation; one hundred bhikṣus gave rise to evil thoughts and were about to fall into the great hell by their own actions.
爾時長老舍利弗語文殊師利童子言：「文殊師利！仁者說法非護眾生，而失如是一百比丘。」
At that time, Elder Śāriputra said to the Youth Mañjuśrī, "Mañjuśrī! You teach the Dharma without protecting sentient beings, and thus have lost these one hundred bhikṣus."
爾時世尊告長老舍利弗言：「汝舍利弗，莫如是說。何以故？舍利弗！此一百比丘墮大叫喚地獄，受一觸已，生兜率陀天同業之處，以其得聞如是法故。舍利弗！此諸比丘，若不得聞如是法門，定墮地獄。一劫盡已，乃生人中。以其得聞此法門故，應墮地獄一劫受業，得為少受。舍利弗！此百比丘，彌勒如來初會之中，得作聲聞，證阿羅漢，得盡諸漏。如是，舍利弗！聞此法門所得福勝，非修四禪、非四無量、非四無色三摩跋提。何以故？若不得聞此法門者，則於生死不可得脫。我說彼人生老病死，悲苦憂愁，號哭懊惱不可得脫。」
At that time, the World-Honored One said to Elder Śāriputra, "Śāriputra, do not speak like this. Why? Śāriputra! These one hundred bhikṣus will fall into the great howling hell, but after experiencing a single touch [of suffering], they will be reborn in Tuṣita Heaven among those of similar karma, because they have heard this Dharma. Śāriputra! If these bhikṣus had not heard this Dharma teaching, they would definitely fall into hell. Only after a kalpa had passed would they be reborn as humans. Because they have heard this Dharma teaching, although they should experience a kalpa's worth of karma in hell, they will experience only a little. Śāriputra! These hundred bhikṣus will, in the first assembly of Maitreya Buddha, become śrāvakas, attain arhatship, and exhaust all defilements. Thus, Śāriputra! The merit gained from hearing this Dharma teaching is superior to practicing the four dhyānas, the four immeasurables, or the four formless samāpattis. Why? If one does not hear this Dharma teaching, one cannot be liberated from birth and death. I say that such a person cannot be freed from birth, old age, sickness, death, sorrow, suffering, grief, lamentation, and distress."
爾時長老舍利弗語文殊師利童子言：「甚為希有，文殊師利乃能善說如是法門，成就眾生。」
At that time, Elder Śāriputra said to the Youth Mañjuśrī, "How extraordinary! Mañjuśrī is able to expound this Dharma teaching skillfully and thereby benefit sentient beings."
文殊師利言：「大德舍利弗！真如不減、真如不增，法界不減、法界不增，諸眾生界不減、不增。何以故？彼唯言語，無人可依，無處可依，非依不依。大德舍利弗！如是不依即是菩提，如是菩提即是解脫。若依法者是則分別；若知非作亦非非作，即是涅槃。」
Mañjuśrī said, "Venerable Śāriputra! True suchness neither decreases nor increases. The dharmadhātu neither decreases nor increases. The realm of sentient beings neither decreases nor increases. Why? These are merely words; there is no person to depend on, no place to depend on, neither dependence nor non-dependence. Venerable Śāriputra! Such non-dependence is itself bodhi; such bodhi is itself liberation. If one depends on dharmas, then there is discrimination. If one knows neither action nor non-action, this is nirvāṇa."
爾時世尊告長老舍利弗言：「如是，如是！舍利弗！如文殊師利童子所說，真如不減、真如不增，法界不減、法界不增，諸眾生界不減、不增，不染、不淨。」
At that time, the World-Honored One said to Elder Śāriputra: "Yes, yes! Śāriputra! As the Youth Mañjuśrī has said, true suchness neither decreases nor increases, the dharmadhātu neither decreases nor increases, the realm of sentient beings neither decreases nor increases, neither becoming defiled nor pure."
爾時世尊為顯此義，重說偈言：
At that time, to clarify this meaning, the World-Honored One spoke again in verse:
說過去未來、 現在世諸法， 言說非是義， 此非相無相。
Speaking of the dharmas of past, future, And present worlds, Words are not the meaning itself, This is neither with characteristics nor without characteristics.
若相若無相， 皆無所分別， 隨分別故得， 分別故無相。
Whether with characteristics or without characteristics, There is no discrimination in either; Through discrimination they are obtained, Through discrimination they are without characteristics.
若分別有為， 則分別涅槃， 彼二皆魔業， 黠慧如是知。
If one discriminates the conditioned, Then one also discriminates nirvāṇa; Both of these are Māra's work— The wise understand this.
陰入界唯名， 不生滅無相， 若觀察分別， 彼則不觀察。
Aggregates, sense fields, and elements are merely names, Unborn, unceasing, without characteristics. If one examines and discriminates them, Then one is not truly examining them.
黠慧不分別， 行境界如空， 若分別則取， 不分別不取。
The wise do not discriminate, Their realm of activity is like space; If one discriminates, one grasps; Without discrimination, there is no grasping.
分別取則縛， 不分別則脫， 若知如是法， 彼人名智者。
Discrimination and grasping lead to bondage; Without discrimination comes liberation. One who knows this Dharma Is called a wise person.
如是人得盡， 名不分別智， 有智故說智， 智說二皆空。
Such a person attains extinction, Named as non-discriminating wisdom. Because there is wisdom, wisdom is spoken of; Wisdom declares both to be empty.
若人如是知， 彼人名智者。
One who knows this Is called a wise person.
寶滿三千界， 布施所得福， 若人聞此法， 其福過於彼。
The merit gained from filling Three thousand worlds with treasures and giving them away Is surpassed by the merit of one Who hears this Dharma.
布施持戒忍， 神通無障礙， 億劫常修行， 不及聞此經。
Giving, maintaining precepts, patience, Spiritual powers without obstruction— Even practicing these for millions of kalpas Does not equal hearing this sutra.
若知此法門， 正遍知所說， 得聞此經已， 一切得如來。」
If one knows this Dharma teaching, Expounded by the Samyaksaṃbuddha, Having heard this sutra, All will attain Tathāgatahood."
如來既說此法門已，十千眾生遠塵離垢，於諸法中得法眼淨；五百比丘發阿耨多羅三藐三菩提心。爾時世尊即授五百比丘佛記，作如是言：「汝諸比丘於星喻劫，皆當得成阿耨多羅三藐三菩提，盡同一號，名曰法華如來、正遍知。」
After the Tathāgata had expounded this Dharma teaching, ten thousand beings became far removed from dust and defilement, and attained the pure Dharma eye regarding all dharmas; five hundred bhikṣus generated anuttarā-samyak-saṃbodhi mind (the aspiration for supreme perfect enlightenment). At that time, the World-Honored One immediately gave a prediction to the five hundred bhikṣus, saying: "You bhikṣus will, in the Star-like Kalpa, all attain anuttarā-samyak-saṃbodhi, and will all have the same title, called Dharma Flower (Lotus) Tathāgata, Samyaksaṃbuddha."
世尊說已，文殊師利童子、長老舍利弗、天、人、阿修羅、乾闥婆等，聞佛說已歡喜奉行。
After the World-Honored One had spoken, the Youth Mañjuśrī, Elder Śāriputra, devas, humans, asuras, gandharvas, and others, having heard what the Buddha said, rejoiced and respectfully practiced.
佛說文殊師利巡行經