T12n0356_佛說寶積三昧文殊師利菩薩問法身經

大正藏第 12 冊 No. 0356 佛說寶積三昧文殊師利菩薩問法身經

No. 356

佛說寶積三昧文殊師利菩薩問法身經

後漢安息三藏安世高譯

聞如是：

一時佛至羅閱祇耆阇崛山中，與千二百五十比丘俱。文殊菩薩往到佛所，在門外住。所以者何？佛坐三昧。未久佛覺，見文殊。便請入，作禮而住。佛言：「且坐。」

文殊問佛：「屬坐三昧名曰何等？」

佛言：「寶積。」

文殊復問：「何故名寶積？」

佛言：「譬如摩尼珠，本自凈好，復以水洗，置其平地，轉更明徹，無不見者。屬所入三昧，見東方無央數阿僧祇剎土及佛，以復悉不現，住是三昧中，無不見諸法本際。其有信者，以為得印，所語如言。摩尼寶舍有四角，從一角視悉見諸角，無所缺減，是故見諸本際。」

佛問文殊：「知本際不？」則言：「知。」

「何所是？」

報言：「我所處是為本際，諸所欲人異際，在是際者，亦不在法，亦不在善惡，諸法亦如是。其知是者，審以知之。凡之知者，以無所知，從本傳習，莫有作者，是故無有底。」

佛問文殊：「何謂是慧？」

「審是慧者，是故慧。」

復問：「何所道念名曰

【現代漢語翻譯】現代漢語譯本如是我聞：一時，佛陀在羅閱祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，靈鷲山）中，與一千二百五十位比丘在一起。文殊菩薩（Mañjuśrī Bodhisattva）來到佛陀所在之處，在門外停住。這是為什麼呢？因為佛陀正在入三昧（samādhi，禪定）。不久，佛陀出定，看見了文殊菩薩，便請他進來，文殊菩薩向佛陀行禮後站立一旁。佛陀說：『請坐。』文殊菩薩問佛陀：『您剛才入定的三昧，名稱是什麼？』佛陀說：『寶積。』文殊菩薩又問：『為什麼稱作寶積？』佛陀說：『譬如摩尼珠（maṇi，如意寶珠），本身就清凈美好，再用水洗滌，放置在平地上，會更加明亮透徹，沒有什麼是看不見的。我剛才所入的三昧，能見到東方無數阿僧祇（asaṃkhya，無數）的剎土（kṣetra，佛土）以及佛陀，之後又全部不顯現。住於此三昧中，沒有什麼是看不見諸法（dharma，佛法）的本際（bhūta-koṭi，實相）的。那些有信心的人，會認為自己得到了印證，所說的話如同真理。摩尼寶珠有四個角，從一個角看去，能看到所有的角，沒有絲毫缺失，因此能見到諸法的本際。』佛陀問文殊菩薩：『你知道本際嗎？』文殊菩薩回答說：『知道。』『那什麼是本際呢？』文殊菩薩回答說：『我所處的地方就是本際，那些有慾望的人處於不同的際。處於這個際的人，既不在法中，也不在善惡中，諸法也是如此。那些知道這個道理的人，是真正地瞭解了它。凡是知道的人，是以無所知的方式知道的，是從根本上習得的，沒有作者，所以沒有底。』佛陀問文殊菩薩：『什麼是慧（prajñā，智慧）？』『真正是慧的，所以稱之為慧。』佛陀又問：『什麼叫做念？』

【English Translation】 English version Thus have I heard: At one time, the Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with twelve hundred and fifty bhikṣus (monks). Mañjuśrī Bodhisattva (Bodhisattva of Wisdom) came to where the Buddha was, and stopped outside the door. Why was this? Because the Buddha was in samādhi (meditative absorption). Not long after, the Buddha emerged from samādhi and saw Mañjuśrī. He then invited him in, and Mañjuśrī bowed to the Buddha and stood aside. The Buddha said, 『Please sit.』 Mañjuśrī asked the Buddha, 『What is the name of the samādhi you were just in?』 The Buddha said, 『It is called Ratnakūṭa (Heap of Jewels).』 Mañjuśrī asked again, 『Why is it called Ratnakūṭa?』 The Buddha said, 『It is like a maṇi (wish-fulfilling) jewel, which is inherently pure and beautiful. When washed with water and placed on a flat surface, it becomes even brighter and clearer, and nothing is unseen. The samādhi I just entered allows one to see countless asaṃkhya (innumerable) kṣetras (Buddha-fields) and Buddhas in the east, and then they all disappear. While abiding in this samādhi, there is nothing that is not seen of the bhūta-koṭi (ultimate reality) of all dharmas (teachings). Those who have faith will believe they have received confirmation, and their words will be like truth. A maṇi jewel has four corners, and from one corner, all the corners can be seen without any deficiency. Therefore, one can see the ultimate reality of all dharmas.』 The Buddha asked Mañjuśrī, 『Do you know the ultimate reality?』 Mañjuśrī replied, 『I know.』『What is it?』 Mañjuśrī replied, 『Where I am is the ultimate reality. Those who have desires are in a different reality. Those who are in this reality are neither in the dharma nor in good or evil. All dharmas are like this. Those who know this truly understand it. Those who know, know through not knowing, it is learned from the root, there is no author, therefore there is no bottom.』 The Buddha asked Mañjuśrī, 『What is prajñā (wisdom)?』『That which is truly prajñā, is therefore called prajñā.』 The Buddha asked again, 『What is called mindfulness?』

道。」

報言：「所念道無念，是故道。」

佛語文殊：「以有念言無念，當以何法教新學若男子女人？」

文殊言：「亦無所出，亦無解，淫怒癡無有極，以是法教一切，以故無有根，是故不可出、不可解。其言我能壞本際，以不能；其言我能斷生，是亦不能。不捨俗事，不念近道，作是者，乃可教於凡人。」

文殊問佛：「持何法教學？」

佛言：「我所教，不壞色痛癢思想死生識，無所壞；亦不教壞淫怒癡，令得不可計數法。以是法教作佛道者，我用是故自致得佛。」

佛語文殊：「無所壞法故致佛，無所得法能成佛，佛者則法身，諸種力、無所畏，悉法身之所入。所以者何？莫能分一身者而為法身，法身無有數。何以故？不言是凡人、是不凡人，法身等無差特，無所散身是為法身。譬如四瀆悉歸於海，合為一味，若干名法為一法身，諸所有種各各有名，合會聚之名曰谷。若俗事道事，悉合為一法身。所以者何？不可指示是為俗事，道事亦不可說，是俗事身是為法身，亦不可見視，如我所說法身。其有信二知者，所作眾惡悉以除盡。」

文殊言：「於法身，亦不見生天上，亦不見在人間，亦不見在三道，亦不在泥洹。」

佛語文殊：「今若所說乃爾。若有人

【現代漢語翻譯】現代漢語譯本說。」

回答說：『所念的道是沒有念頭的，所以才是道。』

佛問文殊：『如果用有念來說無念，應當用什麼法來教導新學的男子和女人呢？』

文殊說：『也沒有什麼可以拿出來，也沒有什麼可以解釋的。淫慾、嗔怒、愚癡是沒有窮盡的，用這個法來教導一切眾生。因為它們沒有根源，所以不可拿出，不可解釋。如果說我能破壞根本的界限，這是不能的；如果說我能斷絕生死，這也是不能的。不捨棄世俗的事，也不執著于接近道，這樣做的人，才可以教導凡人。』

文殊問佛：『持什麼法來教導呢？』

佛說：『我所教的，不破壞色、受、想、行、識，沒有什麼可以破壞的；也不教人破壞淫慾、嗔怒、愚癡，使人得到不可計數的法。用這個法來教導修行佛道的人，我因此自己成就了佛。』

佛告訴文殊：『因為沒有可以破壞的法所以成就佛，因為沒有可以得到的法所以能成佛。佛就是法身，各種力量、無所畏懼，都屬於法身所包含的。為什麼呢？不能分割一個身體而成為法身，法身是沒有數量的。為什麼呢？不說這是凡人，這不是凡人，法身平等沒有差別，沒有散失的身體就是法身。譬如四條大河都歸於大海，合為一味，各種不同的法成為一個法身，各種不同的種子各有名稱，合在一起就叫做谷。如果世俗的事和道的事，都合為一個法身。為什麼呢？不能指明什麼是世俗的事，道的事也不可說，這個世俗的身就是法身，也不可見到，就像我所說的法身。如果有相信和了解這兩種道理的人，所作的各種惡事都會被清除乾淨。』

文殊說：『對於法身，也看不見生在天上，也看不見在人間，也看不見在三惡道，也不在涅槃。』

佛告訴文殊：『現在你所說的就是這樣。如果有人

【English Translation】 English version way.』

The reply was: 『The way that is contemplated is without contemplation, therefore it is the way.』

The Buddha asked Manjushri: 『If one speaks of non-contemplation using contemplation, what Dharma should be used to teach new learners, whether men or women?』

Manjushri said: 『There is nothing to bring forth, nor is there anything to explain. Lust, anger, and ignorance are without limit. Use this Dharma to teach all beings. Because they have no root, they cannot be brought forth or explained. If one says, 「I can destroy the fundamental boundary,」 this is not possible; if one says, 「I can cut off birth,」 this is also not possible. Not abandoning worldly affairs, nor clinging to approaching the Way, those who do this can be taught as ordinary people.』

Manjushri asked the Buddha: 『What Dharma should be held to teach?』

The Buddha said: 『What I teach does not destroy form, sensation, perception, volition, or consciousness; there is nothing to destroy. Nor do I teach to destroy lust, anger, and ignorance, so that one may attain immeasurable Dharmas. Using this Dharma to teach those who practice the Buddha Way, I have thus attained Buddhahood myself.』

The Buddha told Manjushri: 『Because there is no Dharma to destroy, one attains Buddhahood; because there is no Dharma to obtain, one can become a Buddha. The Buddha is the Dharmakaya (Dharma body), all kinds of powers and fearlessness are included in the Dharmakaya. Why is this so? One cannot divide a body to become the Dharmakaya; the Dharmakaya is without number. Why is this so? It is not said that this is an ordinary person or not an ordinary person; the Dharmakaya is equal without difference. The body that is not scattered is the Dharmakaya. For example, all four great rivers flow into the sea, becoming one taste. Various different Dharmas become one Dharmakaya. Various different seeds each have a name, and when combined, they are called grain. If worldly affairs and affairs of the Way are all combined into one Dharmakaya. Why is this so? One cannot point out what is a worldly affair, nor can the affairs of the Way be spoken of. This worldly body is the Dharmakaya, and it cannot be seen, just like the Dharmakaya I speak of. If there are those who believe and understand these two principles, all the evil deeds they have done will be completely eliminated.』

Manjushri said: 『Regarding the Dharmakaya, one does not see birth in the heavens, nor does one see it in the human realm, nor does one see it in the three evil paths, nor is it in Nirvana.』

The Buddha told Manjushri: 『What you have said is so. If there is someone

問汝者，佛現說有五道。當何以解之？」

文殊言：「譬若如人臥中，見入泥犁，若作禽獸、薜荔，上在天上、若在人中，覺則無所見。其法身無所著。所以者何？但有數故。數者墮俗，若羅漢、辟支佛，上至佛，俱等一法身。所以者何？不可分別故。譬如若干種寶可別知，法身而不別。所以者何？不可別故，無生無死故。法身無所生、無所滅。所以者何？常住故。亦無有垢，亦無有凈。所以者何？無有過者，亦無脫亦無所脫。」佛者無所不知，復問文殊：「知法身不？」

文殊言：「若得者可知。」

佛問文殊：「乃知世間所在處不？」

則言：「知。」

佛言：「何所是？」

文殊言：「其化人處世，在是世間者，但有名求如毛際，而無為我說者，其世亦不離法身。」

佛復問：「世所在何所？」

文殊言：「譬如雲所在無所在，亦不羸亦不強，是則世世之相。」

佛問文殊：「汝謂我滅不？」

文殊言：「不。何以故？法身無有生，若有生乃有滅。法身者不生故，知佛而不滅。」

佛問文殊：「若聞已過去恒邊沙佛悉般泥洹，汝信不？」

則言：「信。」

佛言：「云何信？」

文殊言：「其佛者悉佛所化，化般泥洹

【現代漢語翻譯】現代漢語譯本：有人問你，佛陀現在說有五道（五種輪迴的途徑）。你應當如何解釋呢？文殊菩薩說：『譬如有人在睡夢中，看見自己墮入泥犁（地獄），或者變成禽獸、薜荔（餓鬼），或者升到天上，或者在人間，醒來后就什麼也看不見了。法身（佛的真身）是無所執著的。為什麼呢？因為它只是一個概念。概念是屬於世俗的，無論是羅漢（小乘修行者）、辟支佛（中乘修行者），乃至佛，都平等地具有同一個法身。為什麼呢？因為它不可分別。譬如各種寶物可以被區分，而法身卻不可區分。為什麼呢？因為它不可區分，無生無死。法身無所生，無所滅。為什麼呢？因為它常住不變。它也沒有污垢，也沒有清凈。為什麼呢？因為它沒有過失，既沒有脫離，也沒有被脫離。』佛陀是無所不知的，又問文殊菩薩：『你知道法身嗎？』文殊菩薩說：『如果能夠證得，就可以知道。』佛陀問文殊菩薩：『那麼你知道世間（眾生所處的世界）在哪裡嗎？』文殊菩薩回答說：『知道。』佛陀說：『它在哪裡？』文殊菩薩說：『那些被佛陀教化的人所處的世間，只是一個名稱，就像毛髮上的微塵一樣，沒有一個可以指明它所在的地方。但這個世間也不離法身。』佛陀又問：『世間在哪裡？』文殊菩薩說：『譬如雲，說它存在，又好像不存在，既不弱也不強，這就是世間的真相。』佛陀問文殊菩薩：『你認為我會滅度（死亡）嗎？』文殊菩薩說：『不會。為什麼呢？法身沒有生，如果有生，才會有滅。法身是不生的，所以知道佛陀不會滅度。』佛陀問文殊菩薩：『如果聽說過去恒河沙數般的佛陀都已般涅槃（完全的寂滅），你相信嗎？』文殊菩薩回答說：『相信。』佛陀說：『你如何相信？』文殊菩薩說：『那些佛陀都是佛陀所化現的，化現的般涅槃。』

【English Translation】 English version: 'If someone asks you, the Buddha now speaks of five paths (five realms of reincarnation). How should you explain this?' Manjushri said, 'It's like a person in a dream, seeing themselves falling into Naraka (hell), or becoming birds and beasts, or Pretas (hungry ghosts), or ascending to the heavens, or being in the human realm. Upon waking, they see nothing. The Dharmakaya (Buddha's true body) is without attachment. Why? Because it is just a concept. Concepts belong to the mundane. Whether it's an Arhat (a practitioner of the Hinayana), a Pratyekabuddha (a practitioner of the Madhyamaka), or even a Buddha, they all equally possess the same Dharmakaya. Why? Because it cannot be differentiated. For example, various jewels can be distinguished, but the Dharmakaya cannot. Why? Because it is indistinguishable, without birth or death. The Dharmakaya is neither born nor does it perish. Why? Because it is constant and unchanging. It is also without defilement and without purity. Why? Because it has no faults, neither escaping nor being escaped from.' The Buddha, who knows all, then asked Manjushri, 'Do you know the Dharmakaya?' Manjushri said, 'If one can attain it, then one can know it.' The Buddha asked Manjushri, 'Then do you know where the world (the realm where sentient beings reside) is?' Manjushri replied, 'I know.' The Buddha said, 'Where is it?' Manjushri said, 'The world where those who are taught by the Buddha reside is just a name, like a speck of dust on a hair. There is no place to point to where it is. But this world is not separate from the Dharmakaya.' The Buddha asked again, 'Where is the world located?' Manjushri said, 'It's like a cloud, it seems to exist, yet it also seems not to exist, neither weak nor strong. This is the true nature of the world.' The Buddha asked Manjushri, 'Do you think I will pass away (die)?' Manjushri said, 'No. Why? The Dharmakaya has no birth, and if there is birth, then there is death. The Dharmakaya is unborn, so it is known that the Buddha will not pass away.' The Buddha asked Manjushri, 'If you hear that Buddhas as numerous as the sands of the Ganges River in the past have all entered Parinirvana (complete extinction), do you believe it?' Manjushri replied, 'I believe it.' The Buddha said, 'How do you believe it?' Manjushri said, 'Those Buddhas are all manifestations of the Buddha, manifestations of Parinirvana.'

故，而信之。」

佛問文殊：「汝見人臨死時，知所趣向？」

則答言：「而人不可知，何況所趣向。」

佛語文殊：「乃可聚會說法。」

文殊言：「誰欲聽？」

佛言：「欲聽聚會者。」

文殊白佛：「當因何法有所說？」

佛言：「說法身。」

則言：「不見法身，當何以說之？」

佛語文殊：「若所說法身不可見，其在會中未曉者，聞其所言其心恐懼。」

文殊言：「若恐懼其本際已恐懼。」

佛言：「本際無恐懼，未曉者亦不恐懼。」

文殊言：「諸法無有恐懼者，若金剛。」

佛問：「何謂金剛？」

答言：「無能截斷者，以故名曰金剛。佛不可議，諸法亦不可議，以是為金剛。」

佛言：「何所為金剛者？」

文殊言：「勝諸法故，佛者法法之審故，是為金剛。」

「佛以何因為金剛？」則答言：「所有無所有，一一求之無所有，故曰空。空者是佛，以是為金剛。一切諸法皆佛，依無所依，是故金剛。」

「何緣是為金剛？」

則言：「無所依者無所近，是故為金剛。」

佛語文殊：「今我欲作感應，令阿難來。所以者何？為一切受法故。」

文殊問佛：「屬所

【現代漢語翻譯】現代漢語譯本因此，要相信它。」佛問文殊（Manjusri，菩薩名）：「你見到人臨死的時候，知道他們會去哪裡嗎？」文殊回答說：「人尚且不可知，何況他們會去哪裡。」佛對文殊說：「可以聚集在一起說法。」文殊說：「誰想聽呢？」佛說：「那些想聽的人會聚集在一起。」文殊問佛：「應當根據什麼法來說法呢？」佛說：「說法身（Dharmakaya，佛的法性身）。」文殊說：「如果看不見法身，又如何說呢？」佛對文殊說：「如果所說的法身不可見，那麼在會中那些不明白的人，聽到所說的就會心生恐懼。」文殊說：「如果恐懼，他們原本的本性就已經恐懼了。」佛說：「本性沒有恐懼，不明白的人也不會恐懼。」文殊說：「諸法（Dharma，宇宙萬物）沒有恐懼，就像金剛（Vajra，堅硬無比的寶石）一樣。」佛問：「什麼叫做金剛？」文殊回答說：「沒有東西可以截斷它，所以叫做金剛。佛不可思議，諸法也不可思議，因此是金剛。」佛說：「什麼才是金剛呢？」文殊說：「勝過一切諸法，佛是諸法真理的審判者，這就是金剛。」「佛以什麼原因成為金剛？」文殊回答說：「所有和無所有，一一去尋求都找不到，所以叫做空。空就是佛，因此是金剛。一切諸法都是佛，依靠無所依靠，所以是金剛。」「為什麼說它是金剛呢？」文殊說：「無所依靠就無所接近，所以是金剛。」佛對文殊說：「現在我想作感應，讓阿難（Ananda，佛陀的十大弟子之一）來。為什麼呢？爲了讓一切眾生接受佛法。」文殊問佛：「屬於什麼

【English Translation】 English version Therefore, believe it.』 The Buddha asked Manjusri (a Bodhisattva): 『When you see people dying, do you know where they are going?』 Manjusri replied: 『People are unknowable, let alone where they are going.』 The Buddha said to Manjusri: 『It is possible to gather together to preach the Dharma.』 Manjusri said: 『Who wants to listen?』 The Buddha said: 『Those who want to listen will gather together.』 Manjusri asked the Buddha: 『According to what Dharma should one preach?』 The Buddha said: 『Preach the Dharmakaya (the Dharma body of the Buddha).』 Manjusri said: 『If the Dharmakaya cannot be seen, how can it be preached?』 The Buddha said to Manjusri: 『If the Dharmakaya that is preached cannot be seen, then those in the assembly who do not understand will be fearful when they hear what is said.』 Manjusri said: 『If they are fearful, their original nature is already fearful.』 The Buddha said: 『The original nature has no fear, and those who do not understand will also not be fearful.』 Manjusri said: 『All Dharmas (all things in the universe) have no fear, like a Vajra (an indestructible gem).』 The Buddha asked: 『What is called a Vajra?』 Manjusri replied: 『There is nothing that can cut it, therefore it is called a Vajra. The Buddha is inconceivable, and all Dharmas are also inconceivable, therefore it is a Vajra.』 The Buddha said: 『What is a Vajra?』 Manjusri said: 『It surpasses all Dharmas, the Buddha is the judge of the truth of all Dharmas, this is a Vajra.』『For what reason is the Buddha a Vajra?』 Manjusri replied: 『All that exists and does not exist, when sought one by one, nothing is found, therefore it is called emptiness. Emptiness is the Buddha, therefore it is a Vajra. All Dharmas are the Buddha, relying on nothing to rely on, therefore it is a Vajra.』『Why is it called a Vajra?』 Manjusri said: 『That which relies on nothing is unapproachable, therefore it is a Vajra.』 The Buddha said to Manjusri: 『Now I want to create a response, to have Ananda (one of the ten great disciples of the Buddha) come. Why? To have all beings receive the Dharma.』 Manjusri asked the Buddha: 『To what does it belong』

說法，無所見無所得，阿難來者當取何法？」

佛言：「善哉善哉！如文殊所說。」佛言：「我見東方無央數阿僧祇剎土諸佛皆悉說是。」

舍利弗出其所止處，到文殊所，見而不在，便至佛所，于門外住。佛謂文殊言：「呼舍利弗入。」

文殊問佛：「本際法身有中有外有內，當從何所得？」

佛言：「不可得。」

答言：「本際以無際。」復言：「舍利弗者亦在法身中，不而所從來，當所入。」

佛語文殊：「若為苦，舍利弗為不苦。譬如諸聲聞在內與我俱語，而若在外住，不用時入，是不為煩。」

答言：「雖在外住亦不苦亦不煩。」

佛問：「若以何故，不苦不煩？」

文殊言：「佛為聲聞說法，我亦如是，故不苦不煩。所以者何？諸佛所離法身故。」

文殊言：「譬如恒邊沙劫不見佛，亦不得入，亦不苦不煩。所以故，佛所說法亦無增無減。所以者何？諸法無有主，以是故無苦無煩。諸所有名，佛因是而教人。所以者何？佛以是教故。」

佛遙問舍利弗：「汝悉聞文殊所語不？」

舍利弗言：「惟，佛勿以自勞，愿樂於是往聽其法。」

文殊白佛：「可令舍利弗來入。」

佛遙謂舍利弗前。前已，作禮就坐。

【現代漢語翻譯】現代漢語譯本：『既然說，沒有所見也沒有所得，阿難（Ananda，佛陀的十大弟子之一）來這裡應該領受什麼法呢？』佛陀說：『好啊，好啊！就像文殊（Manjusri，智慧的象徵）所說的那樣。』佛陀說：『我看到東方無數阿僧祇（asamkhya，極大的數字）的剎土（kshetra，佛的國土）中的諸佛都這樣說。』舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）從他停留的地方出來，到文殊那裡，看到他不在，就到了佛陀那裡，在門外站著。佛陀對文殊說：『叫舍利弗進來。』文殊問佛陀：『本際（bhutakoti，真如的終極狀態）法身（dharmakaya，佛的法性之身）有中有外有內嗎？應當從哪裡得到？』佛陀說：『不可得。』文殊回答說：『本際是無際的。』又說：『舍利弗也在法身中，沒有從哪裡來，也沒有要到哪裡去。』佛陀對文殊說：『如果（舍利弗）感到苦，舍利弗就感到不苦。譬如諸聲聞（sravaka，佛陀的弟子）在裡面和我一起說話，而如果他在外面住，不用時進入，這不算是煩惱。』文殊回答說：『即使在外面住，也不苦也不煩。』佛陀問：『如果因為什麼緣故，不苦不煩呢？』文殊說：『佛陀為聲聞說法，我也像這樣，所以不苦不煩。為什麼呢？因為諸佛所離的法身。』文殊說：『譬如恒河沙數劫（kalpa，極長的時間單位）不見佛，也不能進入，也不苦不煩。為什麼呢？因為佛所說的法也沒有增加也沒有減少。為什麼呢？因為諸法沒有主宰，因此沒有苦也沒有煩惱。所有這些名稱，佛陀因此而教導人們。為什麼呢？因為佛陀用這些來教導。』佛陀遙問舍利弗：『你都聽到文殊所說的話了嗎？』舍利弗說：『是的，佛陀，不要自己勞累，我願意到那裡去聽他的法。』文殊對佛陀說：『可以叫舍利弗進來。』佛陀遙遙地叫舍利弗到前面來。舍利弗到前面后，行禮就坐。

【English Translation】 English version: 'Since it is said that there is no seeing and no attaining, what Dharma should Ananda (one of the ten great disciples of the Buddha) receive when he comes here?' The Buddha said, 'Excellent, excellent! It is as Manjusri (symbol of wisdom) has said.' The Buddha said, 'I see that all the Buddhas in the countless asamkhya (immeasurable number) of kshetras (Buddha-lands) in the East all say this.' Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) came out from where he was staying, went to Manjusri, and seeing that he was not there, went to the Buddha, standing outside the door. The Buddha said to Manjusri, 'Call Sariputra in.' Manjusri asked the Buddha, 'Does the bhutakoti (the ultimate state of suchness) dharmakaya (the body of the Dharma) have a middle, an outside, or an inside? From where should it be attained?' The Buddha said, 'It cannot be attained.' Manjusri replied, 'The bhutakoti is without limit.' He further said, 'Sariputra is also in the dharmakaya, not coming from anywhere, nor going anywhere.' The Buddha said to Manjusri, 'If (Sariputra) feels suffering, then Sariputra does not feel suffering. For example, the sravakas (disciples of the Buddha) are inside speaking with me, but if he stays outside, not entering when it is time, it is not a trouble.' Manjusri replied, 'Even if staying outside, there is neither suffering nor trouble.' The Buddha asked, 'If so, for what reason is there neither suffering nor trouble?' Manjusri said, 'The Buddha teaches the Dharma to the sravakas, and I am also like that, so there is neither suffering nor trouble. Why? Because of the dharmakaya that all Buddhas have left behind.' Manjusri said, 'For example, even if one does not see the Buddha for as many kalpas (an extremely long period of time) as the sands of the Ganges, one cannot enter, and there is neither suffering nor trouble. Why? Because the Dharma spoken by the Buddha neither increases nor decreases. Why? Because all dharmas have no master, therefore there is neither suffering nor trouble. All these names, the Buddha teaches people because of them. Why? Because the Buddha teaches through these.' The Buddha asked Sariputra from afar, 'Have you heard all that Manjusri has said?' Sariputra said, 'Yes, Buddha, do not trouble yourself, I am willing to go there to listen to his Dharma.' Manjusri said to the Buddha, 'You may call Sariputra to come in.' The Buddha called Sariputra to come forward from afar. After Sariputra came forward, he bowed and sat down.

文殊謂舍利弗：「於是法中何所而尊，欲入聽之？」

「聞說尊法，愛樂欲聞，故入欲聽。」

文殊言：「審如若所說，是法實尊，甚深甚深。何以故？是法無有二心故。所以者何？非若所知，不在其中，諸羅漢辟支佛亦復如是，及求佛道者。何以故？不可得故，亦不從悕望得，以是故無能在其中。本清凈故，諸法亦清凈。」

舍利弗問文殊：「所以羅漢不在其中？」

文殊言：「淫怒儘是為羅漢，無所住、無所成，當在何所中？」

舍利弗言：「故到人處不見，以是故來至聞，但欲聞深法故。」

舍利弗言：「我從佛，若從人，聞其法誠無厭極時。」

文殊言：「於法無厭極，如舍利弗所語。」

文殊問：「法身能有所受法不？何故而無厭極？」

舍利弗言：「法身無所受。」

「其本際有所受不？」

舍利弗言：「無所受。」

文殊答舍利弗：「本際無所受故，而若無厭極。」文殊言：「若本際受法，汝有厭極？」

舍利弗言：「除佛所說，我之所說無有與等。」

文殊言：「汝能自信其法至泥洹，若自信不至泥洹。」

舍利弗言：「從本以悉般泥洹。」

文殊言：「寧自信，常於是不動轉？」

【現代漢語翻譯】現代漢語譯本文殊菩薩問舍利弗：『對於這個法，你認為什麼是最尊貴的，想要進入聽聞呢？』舍利弗回答說：『因為聽聞到這個法是尊貴的，我喜愛並渴望聽聞，所以才進入這裡想要聽。』文殊菩薩說：『如果真如你所說，這個法確實是尊貴的，而且非常深奧。為什麼呢？因為這個法沒有二心。為什麼這樣說呢？因為它不是你所能瞭解的，也不在你的認知範圍之內，諸位阿羅漢（Arhat，已斷除煩惱，證得涅槃的聖者）、辟支佛（Pratyekabuddha，靠自己覺悟的聖者）也是如此，以及那些追求佛道的人。為什麼呢？因為這個法是不可得的，也不是通過希望就能得到的，因此沒有人能真正把握它。它本來就是清凈的，所以一切法也都是清凈的。』舍利弗問文殊菩薩：『為什麼阿羅漢不在此法之中呢？』文殊菩薩說：『淫慾和嗔怒都已斷盡的人才稱為阿羅漢，他們無所執著、無所成就，又怎麼會在此法之中呢？』舍利弗說：『所以，我到那些人那裡也看不到，因此才來到這裡聽聞，只是想要聽聞這深奧的法。』舍利弗說：『我從佛陀那裡，或者從其他人那裡聽聞佛法，從來沒有厭倦的時候。』文殊菩薩說：『對於佛法沒有厭倦，正如舍利弗你所說。』文殊菩薩問：『法身（Dharmakaya，佛的真身）能夠接受法嗎？為什麼不會有厭倦的時候呢？』舍利弗回答說：『法身是無所接受的。』文殊菩薩問：『它的本際（根本的界限）有所接受嗎？』舍利弗回答說：『也是無所接受的。』文殊菩薩回答舍利弗說：『因為本際是無所接受的，所以你才不會有厭倦的時候。』文殊菩薩又說：『如果本際接受法，你會有厭倦的時候嗎？』舍利弗說：『除了佛陀所說的，我所說的沒有可以與之相比的。』文殊菩薩說：『你能夠確信你的法能夠達到涅槃（Nirvana，解脫生死輪迴的境界），還是確信不能達到涅槃？』舍利弗說：『從根本上來說，一切都已進入涅槃。』文殊菩薩說：『你寧可確信，永遠處於這種不動的狀態嗎？』

【English Translation】 English version Manjushri (文殊, Bodhisattva of Wisdom) asked Shariputra (舍利弗, one of the Buddha's chief disciples), 'In this Dharma (法, the teachings of the Buddha), what do you consider most venerable, that you wish to enter and listen?' Shariputra replied, 'Because I have heard that this Dharma is venerable, I love and desire to hear it, and therefore I have come here to listen.' Manjushri said, 'If it is truly as you say, this Dharma is indeed venerable, and it is very profound. Why is that? Because this Dharma has no duality. Why do I say this? Because it is not within your understanding, nor is it within the scope of your knowledge. The Arhats (羅漢, enlightened beings who have attained Nirvana), Pratyekabuddhas (辟支佛, those who attain enlightenment on their own), and those who seek the path of Buddhahood are also the same. Why is that? Because this Dharma is unattainable, nor can it be obtained through hope. Therefore, no one can truly grasp it. It is inherently pure, and therefore all Dharmas are also pure.' Shariputra asked Manjushri, 'Why are the Arhats not within this Dharma?' Manjushri said, 'Those who have completely eradicated lust and anger are called Arhats. They are without attachment and without accomplishment. How could they be within this Dharma?' Shariputra said, 'Therefore, I do not see it when I go to those people. That is why I have come here to listen, just wanting to hear this profound Dharma.' Shariputra said, 'When I hear the Dharma from the Buddha, or from others, I never have a time when I am weary of it.' Manjushri said, 'There is no weariness of the Dharma, as you, Shariputra, have said.' Manjushri asked, 'Can the Dharmakaya (法身, the body of the Dharma, the true body of the Buddha) receive the Dharma? Why is there no weariness?' Shariputra replied, 'The Dharmakaya is without reception.' Manjushri asked, 'Does its original limit (本際, the fundamental boundary) have reception?' Shariputra replied, 'It is also without reception.' Manjushri answered Shariputra, 'Because the original limit is without reception, therefore you do not have weariness.' Manjushri also said, 'If the original limit receives the Dharma, would you have weariness?' Shariputra said, 'Except for what the Buddha has said, what I have said has nothing comparable to it.' Manjushri said, 'Can you be certain that your Dharma can reach Nirvana (涅槃, the state of liberation from the cycle of birth and death), or are you certain that it cannot reach Nirvana?' Shariputra said, 'From the very beginning, everything has entered Nirvana.' Manjushri said, 'Would you rather be certain, and always remain in this unmoving state?'

舍利弗言：「信。」

復問：「從何所信？」

則答言：「法身無所生、無所滅，故知無所動轉。」

復問：「信羅漢盡無有餘、無所復知不？」

舍利弗言：「信。」

「從何所信？」

「其知以無所復有，故無所知，無所知者無所止，故曰盡。」

文殊言：「羅漢盡故如是，何以故？」

舍利弗言：「悉舍諸法無所得故。」

文殊問：「汝信以恒邊沙佛般泥洹以不般泥洹？」

舍利弗言：「信。」

「從何所信？」

「法身不生不死故，不般泥洹。」

文殊問：「信諸佛為一佛不？」

舍利弗言：「信。」

「從何所信之？」

答曰：「一法身無有二故。」

文殊問：「信諸所有剎土為一剎土不？」

舍利弗言：「信。」

「從何所信？」

答言：「所有盡故。」

文殊復問：「能信一切法，無所識、無所脫、無所念、無有證？」

舍利弗言：「信。」

「從何所信？」

「無自然而知自然者，故無所識、無所脫、無所念、無有證，亦不生不滅，亦不見亦不有見，本際無處，所以故信。」

文殊復問：「信法身住，無所生、無所滅、無所止？」

【現代漢語翻譯】現代漢語譯本舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『我信。』又問：『你從何處相信？』他回答說：『法身（Dharmakāya，佛的真身，超越物質和現象）無生無滅，所以知道它不會動轉。』又問：『你相信阿羅漢（Arhat，已證得解脫的聖者）的涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴）是徹底的，沒有任何剩餘，不再有任何認知嗎？』舍利弗說：『我信。』『你從何處相信？』『因為他們的認知已經沒有任何剩餘，所以他們不再有任何認知。沒有認知，也就沒有停留，所以說他們已經徹底解脫。』文殊（Mañjuśrī，佛教四大菩薩之一，象徵智慧）說：『阿羅漢的解脫確實如此，為什麼呢？』舍利弗說：『因為他們捨棄了一切法（Dharma，佛教的教義和真理），沒有任何執著。』文殊問：『你相信像恒河沙一樣多的佛陀（Buddha，覺悟者）有入涅槃的，也有不入涅槃的嗎？』舍利弗說：『我信。』『你從何處相信？』『因為法身不生不死，所以不會入涅槃。』文殊問：『你相信諸佛是一佛嗎？』舍利弗說：『我信。』『你從何處相信？』回答說：『因為一法身沒有二。』文殊問：『你相信所有剎土（Buddha-kṣetra，佛所教化的世界）是一個剎土嗎？』舍利弗說：『我信。』『你從何處相信？』回答說：『因為所有一切都歸於空無。』文殊又問：『你能相信一切法，無所識別、無所解脫、無所念想、無所證悟嗎？』舍利弗說：『我信。』『你從何處相信？』『因為沒有自然而知自然者，所以無所識別、無所解脫、無所念想、無所證悟，也不生不滅，也不見也不有見，本源無處可尋，所以相信。』文殊又問：『你相信法身常住，無生無滅，無所停留嗎？』

【English Translation】 English version Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said, 'I believe.' Again he asked, 'From what do you believe?' He answered, 'The Dharmakāya (the Buddha's true body, beyond matter and phenomena) is neither born nor dies, therefore it is known to be without movement or change.' Again he asked, 'Do you believe that the Nirvana (the highest state in Buddhism, liberation from the cycle of birth and death) of an Arhat (a saint who has attained liberation) is complete, without any remainder, and without any further cognition?' Śāriputra said, 'I believe.' 'From what do you believe?' 'Because their cognition has nothing remaining, therefore they have no further cognition. Without cognition, there is no abiding, therefore it is said they are completely liberated.' Mañjuśrī (one of the four great Bodhisattvas in Buddhism, symbolizing wisdom) said, 'The liberation of an Arhat is indeed like this, why is that?' Śāriputra said, 'Because they have relinquished all dharmas (Buddhist teachings and truths), without any attachment.' Mañjuśrī asked, 'Do you believe that there are Buddhas (enlightened ones) as numerous as the sands of the Ganges, some entering Nirvana and some not entering Nirvana?' Śāriputra said, 'I believe.' 'From what do you believe?' 'Because the Dharmakāya is neither born nor dies, therefore it does not enter Nirvana.' Mañjuśrī asked, 'Do you believe that all Buddhas are one Buddha?' Śāriputra said, 'I believe.' 'From what do you believe?' He answered, 'Because the one Dharmakāya is not two.' Mañjuśrī asked, 'Do you believe that all Buddha-kṣetras (Buddha's teaching realms) are one Buddha-kṣetra?' Śāriputra said, 'I believe.' 'From what do you believe?' He answered, 'Because all things are ultimately empty.' Mañjuśrī again asked, 'Can you believe that all dharmas are without recognition, without liberation, without thought, and without realization?' Śāriputra said, 'I believe.' 'From what do you believe?' 'Because there is no natural knower of the natural, therefore there is no recognition, no liberation, no thought, and no realization. It is neither born nor dies, neither seen nor unseen, its origin is nowhere to be found, therefore I believe.' Mañjuśrī again asked, 'Do you believe that the Dharmakāya abides, without birth, without death, and without abiding?'

舍利弗言：「信。」

「從何所信之？」

「亦不是法，有所生、有所滅、有所止，以故信。」

文殊問：「能信不可計法身所從出，能知處不？」

舍利弗言：「信。」

「從何所信？」

答言：「法身者亦無淫怒癡故，信之而無處。」

復問舍利弗：「乃信諸法依、佛依、無所依等不？」

答言：「信之。」

「從何所信？」

答言：「無所止。無所止者，謂不可見之所依。」

文殊言：「善哉善哉！舍利弗！如若之境界，我悉問之，若皆答其所知。」

舍利弗語文殊：「今我所聞者，以念不復忘。」

佛謂舍利弗：「若有男子女人聞是法，持諷誦讀，為一切人廣說，為解其義，疾得所欲。」

文殊語舍利弗：「今佛所說無有異。」

舍利弗白佛：「以供養前佛者，所以彼者來悉得是印。是法名曰何等？當云何行？」

「名曰『問法身』、『寶積』、『持本際』、『持無所處』，所持持一切諸法，無所掛礙。其從若聞是者，便因是法悉逮得，其聞者復教詔餘人，展轉相開導。所以者何？文少而解多。」

佛說是經，舍利弗、羅漢，文殊師利、菩薩，諸天人、世間人民、龍、鬼神，一切歡喜，

【現代漢語翻譯】現代漢語譯本舍利弗說：『我信。』『你從何處相信？』『我信它不是法，沒有生起、沒有滅去、沒有停止，因此我信。』文殊菩薩問：『你能相信不可計量的法身是從何處產生的嗎？你能知道它的所在之處嗎？』舍利弗說：『我信。』『你從何處相信？』回答說：『法身沒有淫慾、嗔怒、愚癡，因此我信它，但它無處可尋。』又問舍利弗：『你相信諸法所依、佛所依、無所依等嗎？』回答說：『我信。』『你從何處相信？』回答說：『它無所止。無所止，是指不可見的所依。』文殊菩薩說：『好啊，好啊！舍利弗！像你這樣的境界，我所問的，你都能回答你所知道的。』舍利弗對文殊菩薩說：『現在我所聽到的，我不會再忘記。』佛對舍利弗說：『如果有男子女人聽到這個法，受持、諷誦、讀誦，為一切人廣為宣說，為他們解釋其中的含義，他們會很快得到他們想要的。』文殊菩薩對舍利弗說：『現在佛所說的沒有不同。』舍利弗對佛說：『因為供養過過去的佛，所以他們來這裡都能得到這個印記。這個法叫什麼名字？應當如何修行？』『它名為『問法身』、『寶積』、『持本際』、『持無所處』，所持的是一切諸法，沒有掛礙。如果有人聽到這個法，就會因此法而得到，聽到的人又教導其他人，輾轉相開導。為什麼呢？因為文字少而含義多。』佛說完這部經，舍利弗、羅漢，文殊師利菩薩，諸天人、世間人民、龍、鬼神，一切都歡喜。

【English Translation】 English version Sariputra said, 'I believe.' 'From what do you believe?' 'I believe it is not a dharma, that there is no arising, no ceasing, no stopping, therefore I believe.' Manjusri asked, 'Can you believe that the immeasurable Dharmakaya comes from somewhere? Can you know its location?' Sariputra said, 'I believe.' 'From what do you believe?' He replied, 'The Dharmakaya has no lust, anger, or ignorance, therefore I believe it, but it has no location.' He further asked Sariputra, 'Do you believe in the reliance of all dharmas, the reliance of the Buddha, the non-reliance, and so on?' He replied, 'I believe.' 'From what do you believe?' He replied, 'It has no stopping. No stopping means the invisible reliance.' Manjusri said, 'Excellent, excellent! Sariputra! With your state of understanding, I have asked, and you have answered all that you know.' Sariputra said to Manjusri, 'What I have heard now, I will not forget.' The Buddha said to Sariputra, 'If there are men or women who hear this dharma, uphold it, recite it, read it, widely explain it to all people, and explain its meaning, they will quickly obtain what they desire.' Manjusri said to Sariputra, 'What the Buddha has said now is no different.' Sariputra said to the Buddha, 'Because they have made offerings to past Buddhas, they all come here and receive this seal. What is the name of this dharma? How should it be practiced?' 'It is named 'Questioning the Dharmakaya', 'Treasure Accumulation', 'Holding the Original Limit', 'Holding the Non-Location', what is held is all dharmas, without hindrance. If someone hears this, they will attain it through this dharma, and those who hear it will teach others, guiding each other in turn. Why? Because the words are few but the meaning is vast.' After the Buddha finished speaking this sutra, Sariputra, the Arhats, Manjusri Bodhisattva, the devas, the people of the world, the dragons, and the spirits, all rejoiced.

作禮而去。

佛說寶積三昧文殊問法身經

【現代漢語翻譯】現代漢語譯本：行禮后離去。

佛說《寶積三昧文殊問法身經》

【English Translation】 English version: Having paid homage, they departed.

The Buddha Speaks the Sutra of the Samadhi of the Jewel Accumulation, and Manjushri's Questions on the Dharmakaya