T14n0470_佛說文殊師利巡行經

大正藏第 14 冊 No. 0470 佛說文殊師利巡行經

No. 470 [No. 471]

佛說文殊師利巡行經

元魏天竺三藏菩提流支譯

如是我聞：

一時婆伽婆，住王舍城耆阇崛山中，與大比丘眾五百人俱。爾時世尊于日晡時，從自房出，在外寬處，大眾圍繞，恭敬供養，而為說法。

爾時文殊師利童子，于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？」

長老舍利弗言：「如是，文殊師利！」

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？」

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。」

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？」

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。複次，文

【現代漢語翻譯】現代漢語譯本佛說文殊師利巡行經

元魏天竺三藏菩提流支譯

如是我聞：

一時，婆伽婆（Bhagavan，世尊），住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與五百位大比丘眾在一起。當時，世尊在日落時分，從自己的住所出來，到外面的寬敞地方，大眾圍繞著他，恭敬地供養他，併爲他們說法。

當時，文殊師利（Mañjuśrī）童子，在那五百比丘行走和居住的地方，依次巡行，於是到了長老舍利弗（Śāriputra）那裡，看見長老舍利弗獨自在一個地方端身而坐，入禪思惟。當時，文殊師利童子，既然見到了長老舍利弗，就對他說：『大德舍利弗！您入禪了嗎？』

長老舍利弗說：『是的，文殊師利！』

文殊師利說：『大德舍利弗！是爲了尚未寂靜，想要令其寂靜，您才入禪的嗎？還是因為已經寂靜，寂靜了什麼，您才入禪的呢？大德舍利弗！您依據什麼禪？是依據過去、還是依據未來、還是依據現在、還是依據內外，您才入禪的呢？又，舍利弗！是依據身禪、還是依據心禪？』

長老舍利弗說：『文殊師利！我這禪的意義，在於一切見法的快樂修行，在於一切心不散亂，像這樣保持正念。』

文殊師利說：『大德舍利弗！您得到了那種法嗎？那種法是什麼法？是見法的快樂修行？還是不見法的快樂修行？』

長老舍利弗說：『文殊師利！我沒有得到那種法，有什麼法呢？無論是見法的快樂修行，還是不見法的快樂修行。』

【English Translation】 English version The Buddha Speaks the Mañjuśrī's Circumambulation Sutra

Translated by Bodhiruci, Tripiṭaka Master from India during the Yuan Wei Dynasty

Thus have I heard:

At one time, the Bhagavan (世尊, World-Honored One) was dwelling in Mount Gṛdhrakūṭa (耆阇崛山) in the city of Rājagṛha (王舍城), together with a great assembly of five hundred Bhikṣus (比丘). At that time, the World-Honored One, in the evening, emerged from his own dwelling and went to an open space outside, surrounded by a great assembly, who respectfully made offerings to him and listened to his teachings.

At that time, Mañjuśrī (文殊師利) Kumārabhūta (童子), circumambulated in order all the places where the five hundred Bhikṣus walked and stayed, and then arrived at the place of the elder Śāriputra (舍利弗), and saw the elder Śāriputra sitting alone in a dignified posture, engaged in meditative contemplation. At that time, Mañjuśrī Kumārabhūta, having seen the elder Śāriputra, spoke to him, saying: 'Great virtuous Śāriputra! Are you in meditation?'

The elder Śāriputra said: 'Yes, Mañjuśrī!'

Mañjuśrī said: 'Great virtuous Śāriputra! Is it because it is not yet tranquil that you wish to make it tranquil that you enter into meditation? Or is it because it is already tranquil, what is tranquil, that you enter into meditation? Great virtuous Śāriputra! Upon what dhyāna (禪) do you rely? Do you rely on the past, or do you rely on the future, or do you rely on the present, or do you rely on the internal or external, that you enter into meditation? Furthermore, Śāriputra! Do you rely on bodily dhyāna or mental dhyāna?'

The elder Śāriputra said: 'Mañjuśrī! The meaning of my dhyāna lies in the joyful practice of seeing all dharmas (法), in the absence of mental distraction, and in maintaining mindfulness in this way.'

Mañjuśrī said: 'Great virtuous Śāriputra! Have you attained that dharma? What is that dharma? Is it the joyful practice of seeing dharmas? Or the joyful practice of not seeing dharmas?'

The elder Śāriputra said: 'Mañjuśrī! I have not attained that dharma. What dharma is there? Whether it is the joyful practice of seeing dharmas or the joyful practice of not seeing dharmas.'

殊師利！如來為彼聲聞之人說離欲法，我依彼法如是入禪。」

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？」

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。」

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。

「複次，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。

「複次，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。

「複次，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。

「複次，大德舍利弗！更無有法，在真如外而可顯說。」

長老舍利弗言：「文殊師利！諸佛如來

【現代漢語翻譯】現代漢語譯本殊師利（Manjushri，文殊菩薩）！如來為那些聲聞（Śrāvaka，聽聞佛法而修行的弟子）之人宣說離欲之法，我依循此法如此入禪。

文殊師利問：『大德舍利弗（Śāriputra，智慧第一的佛陀弟子）！如來為那些聲聞之人宣說的是何種離欲之法，大德舍利弗依循此法而修行呢？』

長老舍利弗回答說：『文殊師利！比丘（bhikkhu，出家修行的男性佛教徒）如此依過去之行、依未來之行、依現在之行，乃至依心之行，這些都應當知曉。文殊師利！如來為那些聲聞之人，宣說此離欲之法，我隨順此法、依循此法而修行。』

文殊師利說：『大德舍利弗！如果如你所說，依過去之行、依未來之行、依現在之行，乃至依心離欲而行，像這樣等等。大德舍利弗！如果那些諸法，過去如來沒有、未來如來沒有、現在如來沒有，此法也就像這樣沒有。大德舍利弗！如今你為何如此說：『依過去之行、依未來之行、依現在之行？』因為沒有法，也就沒有所依。』

『再者，大德舍利弗！過去如來、未來如來、現在如來，無人能令其住，無處可令其住。如果沒有住處，所依就不可得。』

『再者，大德舍利弗！如果有人說：『過去、未來、現在如來有依、不依。』這樣的人就是在誹謗如來。為什麼呢？真如（Tathātā，事物的真實本性）沒有念頭，也沒有所念。真如不會退轉，真如沒有形相。』

『再者，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，像這樣等等，應當知曉。』

『再者，大德舍利弗！再沒有其他的法，可以在真如之外而可以顯現和宣說的。』

長老舍利弗說：『文殊師利！諸佛如來

【English Translation】 English version Manjushri (Manjushri, the Bodhisattva of Wisdom)! The Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) speaks the Dharma (Dharma, the teachings of the Buddha) of detachment to those who are Śrāvakas (Śrāvaka, disciples who learn by hearing the teachings), and I enter into meditation in this way, following that Dharma.

Manjushri said: 'Venerable Śāriputra (Śāriputra, the foremost in wisdom among the Buddha's disciples)! What is the Dharma of detachment that the Tathagata speaks to those Śrāvakas, and which the venerable Śāriputra practices?'

The elder Śāriputra said: 'Manjushri! A bhikkhu (bhikkhu, a Buddhist monk) thus relies on past actions, relies on future actions, relies on present actions, and even relies on the actions of the mind; these things should be understood. Manjushri! The Tathagata speaks this Dharma of detachment to those Śrāvakas, and I follow that Dharma and practice according to it.'

Manjushri said: 'Venerable Śāriputra! If it is as you say, relying on past actions, relying on future actions, relying on present actions, and even relying on the mind to practice detachment, and so on. Venerable Śāriputra! If those Dharmas are such that the Tathagata of the past does not have them, the Tathagata of the future does not have them, and the Tathagata of the present does not have them, then this Dharma is also like that, without existence. Venerable Śāriputra! How is it that you now say: 'Relying on past actions, relying on future actions, relying on present actions?' Because there is no Dharma, there is also nothing to rely on.'

'Furthermore, Venerable Śāriputra! The Tathagata of the past, the Tathagata of the future, the Tathagata of the present, no one can make them abide, and there is no place where they can abide. If there is no abiding place, then reliance is unattainable.'

'Furthermore, Venerable Śāriputra! If someone says: 'The Tathagatas of the past, future, and present have reliance or non-reliance,' such a person is slandering the Tathagata. Why? Because the True Nature (Tathātā, the suchness or true nature of things) has no thought, and nothing to be thought about. The True Nature does not regress, and the True Nature has no form.'

'Furthermore, Venerable Śāriputra! The True Nature of the past is unattainable, the True Nature of the future is unattainable, the True Nature of the present is unattainable, and even the True Nature of the mind is unattainable; these things should be understood.'

'Furthermore, Venerable Śāriputra! There is no other Dharma that can be manifested and spoken about outside of the True Nature.'

The elder Śāriputra said: 'Manjushri! The Buddhas, the Tathagatas

住真如已，然後說法。」

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。」

長老舍利弗言：「文殊師利！當有何人受如是法？」

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、若不見凈，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。」

長老舍利弗言：「文殊師利！為何所知？」

文殊師利言：「大德舍利弗！此無可說、亦無所問，為何所知？」

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？」

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

【現代漢語翻譯】現代漢語譯本：『安住于真如（Tathata，事物的真實本性）之後，然後說法。』

文殊師利（Manjushri，智慧的象徵）說：『大德舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）！真如並非實有，如來（Tathagata，佛陀的稱號之一，意為「如實而來者」）如何安住于真如之後而說法呢？大德舍利弗！那法也是空無，如來如何安住于真如之後，而說法呢？如來也是空無，哪裡的如來安住于真如之後，而說法呢？一切諸法都是不可得的，諸佛如來也是不可得的。而且這可得、不可得之法，這兩種都是不可得的。如來不說，也不不說話。為什麼呢？大德舍利弗！如來沒有可說或不可說的言語，這就是如來。』

長老舍利弗說：『文殊師利！將會有什麼人接受這樣的法呢？』

文殊師利說：『大德舍利弗！如果有人不執取有為法界（Samsara，輪迴的世界），不希求涅槃（Nirvana，解脫的狀態），這樣的人，能夠接受此法。如果有人不得過去之法，不瞭解那法，不得未來、現在之法，不瞭解那法，這樣的人能夠接受此法。如果不見染污，不見清凈，如果沒有心去取捨，這樣的人能夠接受此法。如果不是我行，也不是無我行，不是取捨之行，這樣的人能夠接受此法。這樣的人，就能知道這所說之義。』

長老舍利弗說：『文殊師利！知道什麼呢？』

文殊師利說：『大德舍利弗！這無可說，也沒有什麼可問的，知道什麼呢？』

長老舍利弗說：『文殊師利！說法太深奧了，相信此法的人很少啊。文殊師利！阿羅漢（Arhat，已證得解脫的聖者）、有學和無學之人尚且不是這種境界，何況一切愚癡凡夫？』

文殊師利說：『大德舍利弗！是的，是的！阿羅漢也不是這種境界。為什麼呢？阿羅漢沒有諸種境界，阿羅漢沒有安住之處。』

【English Translation】 English version: 'Having dwelt in Suchness (Tathata), then he preaches the Dharma.'

Manjushri said: 'Great Worthy Sariputra! Suchness is not existent; how can the Tathagata, having dwelt in Suchness, then preach the Dharma? Great Worthy Sariputra! That Dharma is also non-existent; how can the Tathagata, having dwelt in Suchness, then preach the Dharma? The Tathagata is also non-existent; where does the Tathagata dwell in Suchness, then preach the Dharma? All Dharmas are unobtainable, and the Buddhas and Tathagatas are also unobtainable. Moreover, these obtainable and unobtainable Dharmas, both of these are unobtainable. The Tathagata neither speaks nor does not speak. Why? Great Worthy Sariputra! The Tathagata has no speakable or unspeakable words; this is the Tathagata.'

Elder Sariputra said: 'Manjushri! What kind of person will receive such a Dharma?'

Manjushri said: 'Great Worthy Sariputra! If a person does not grasp at the realm of conditioned phenomena (Samsara), and does not aspire to Nirvana, such a person can receive this Dharma. If a person does not obtain the Dharma of the past, and does not know that Dharma, and does not obtain the Dharma of the future and present, and does not know that Dharma, such a person can receive this Dharma. If one does not see defilement, and does not see purity, and if there is no mind to grasp, such a person can receive this Dharma. If it is neither the conduct of self, nor the conduct of no-self, nor the conduct of taking and rejecting, such a person can receive this Dharma. Such a person can then know the meaning of what is said.'

Elder Sariputra said: 'Manjushri! What is known?'

Manjushri said: 'Great Worthy Sariputra! This is unspeakable, and there is nothing to ask; what is known?'

Elder Sariputra said: 'Manjushri! The Dharma is preached too profoundly; very few people believe in this Dharma. Manjushri! Arhats, those still learning, and those who have completed learning are not even in this realm, let alone all ignorant ordinary people?'

Manjushri said: 'Great Worthy Sariputra! So it is, so it is! Arhats are also not in this realm. Why? Arhats have no realms, Arhats have no dwelling place.'

，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，于彼名、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。」

爾時文殊師利童子說此法已，時彼五百諸比丘眾，從坐而起舍離而去，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，亦應舍離。何以故？如是文殊師利童子異我梵行，是故應舍。」

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？」

文殊師利言：「如是，如是！大德舍利弗！」

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？」

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

【現代漢語翻譯】現代漢語譯本：'名為阿羅漢（Arhat，已證得涅槃，脫離輪迴的聖者）；不可言說，名為阿羅漢。因為沒有言說，所以名為阿羅漢。為什麼呢？無為、無住，名為阿羅漢。那麼阿羅漢的境界在哪裡呢？阿羅漢不是名，也不是色（Rupa，物質現象），愚癡的凡夫才分別名和色。阿羅漢對於名和色不分別知，這才是阿羅漢。阿羅漢不是分別名，也不是分別色。愚癡的凡夫不可得，凡夫的法也不可得；阿羅漢不可得，阿羅漢的法也不可得。如果不可得，就不分別；如果不分別，就沒有所行；如果沒有所行，就沒有戲論；如果沒有戲論，那就是寂靜，像這樣無行也沒有戲論。寂靜的人，不執取有，也不執取無，非有非無，像這樣不執取。如果不執取，就沒有所得，像這樣的人，離開一切得，無心、離心住在聲聞法（Sravaka Dharma，聽聞佛法而修行的法門），應當這樣理解。' '這時，文殊師利童子（Manjusri，象徵智慧的菩薩）說完此法后，當時那五百位比丘眾，從座位上站起來舍離而去，這樣說道：『我不想見到文殊師利童子的身，我不想聽到文殊師利童子的名字。無論在什麼地方，如果有文殊師利童子住在那裡，也應該舍離。為什麼呢？像這樣的文殊師利童子與我的梵行（Brahmacharya，清凈的行為）相異，所以應該舍離。』' '這時，長老舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）對文殊師利童子說：『文殊師利！說此法義，難道不是想讓眾生了解法義嗎？』' '文殊師利說：『是的，是的！大德舍利弗！』' '長老舍利弗說：『為什麼讓這五百位比丘，從座位上站起來，譭謗戲論誹謗而去呢？』' '文殊師利說：『大德舍利弗！如果這些比丘這樣說：『我不需要這個文殊』

【English Translation】 English version: 'It is called Arhat (Arhat, a saint who has attained Nirvana and is free from reincarnation); it is unspeakable, it is called Arhat. Because there is no speaking, it is called Arhat. Why? Non-action, non-dwelling, is called Arhat. Where is the realm of the Arhat? The Arhat is neither name nor form (Rupa, material phenomena). Foolish ordinary people distinguish between name and form. The Arhat does not distinguish between name and form, this is the Arhat. The Arhat does not distinguish between name, nor does he distinguish between form. Foolish ordinary people are unattainable, and the Dharma of ordinary people is also unattainable; the Arhat is unattainable, and the Dharma of the Arhat is also unattainable. If it is unattainable, then there is no distinction; if there is no distinction, then there is no action; if there is no action, then there is no proliferation; if there is no proliferation, then there is stillness, like this, there is no action and no proliferation. A still person does not grasp existence, nor does he grasp non-existence, neither existence nor non-existence, like this, he does not grasp. If one does not grasp, then there is nothing to be gained. Such a person is free from all gains, without mind, detached from mind, dwelling in the Sravaka Dharma (Sravaka Dharma, the Dharma of listening to and practicing the Buddha's teachings), it should be understood in this way.' 'At that time, Manjusri Bodhisattva (Manjusri, a Bodhisattva symbolizing wisdom), after speaking this Dharma, the five hundred Bhikshus (Bhikshus, Buddhist monks) arose from their seats and departed, saying: 'I do not want to see the body of Manjusri Bodhisattva, I do not want to hear the name of Manjusri Bodhisattva. Wherever Manjusri Bodhisattva dwells, one should also depart from that place. Why? Such a Manjusri Bodhisattva is different from my Brahmacharya (Brahmacharya, pure conduct), therefore one should depart.' 'At that time, the elder Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) said to Manjusri Bodhisattva: 'Manjusri! In speaking this Dharma, do you not intend to let all beings understand the meaning of the Dharma?' 'Manjusri said: 'Yes, yes! Great virtuous Sariputra!' 'The elder Sariputra said: 'Why did you cause these five hundred Bhikshus to rise from their seats, revile, proliferate, and slander before departing?' 'Manjusri said: 'Great virtuous Sariputra! If these Bhikshus say: 'I do not need this Manjusri'

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，亦應舍離。』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，亦應舍離。如是說者，如是文殊師利童子住處亦無，彼若無者，則不可近亦不可舍。」

爾時文殊師利童子既說此法，五百比丘聞已回面，既回面已，後向文殊師利童子說如是言：「文殊師利說如是法，非我能解。」

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。」

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；一百比丘起于噁心，自身將墮大地獄中。

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。」

爾時世尊告長老舍利弗言：「汝舍利弗，莫如

【現代漢語翻譯】現代漢語譯本：』如果有人說：因為我是師利童子（Śrī-kumāra，吉祥的年輕人），我不應該聽聞文殊師利童子（Mañjuśrī-kumāra，妙吉祥童子）的名字，無論在什麼地方，如果有文殊師利童子住在那裡，我也應該遠離。』這樣說，很好，很好！大德舍利弗（Śāriputra，智慧第一的佛陀弟子）！這些比丘（bhikṣu，出家修行的僧人）很好地說了這些話。為什麼呢？因為文殊師利童子是不存在的，所以不可得。如果他是無，不可得的，那麼就是不可見也不可聞的，無論在什麼地方，如果有文殊師利童子住在那裡，也應該遠離。這樣說，文殊師利童子的住處也是沒有的，如果那個住處沒有，那麼就是不可接近也不可捨棄。』

當時，文殊師利童子說了這個法之後，五百個比丘聽了之後轉過臉去，轉過臉之後，對著文殊師利童子說這樣的話：『文殊師利說這樣的法，我們不能理解。』

文殊師利說：『很好，很好！你們這些比丘，如來的弟子，聲聞（Śrāvaka，聽聞佛法而證悟的弟子）之人，應該這樣學習。諸位比丘！這樣的法，不是識（vijñāna，意識）所能知道的，不是智（jñāna，智慧）所能知道的。為什麼呢？因為法界（dharmadhātu，諸法所依止的界限或本性）本來就是這樣的。法界是這樣無念、無退的，如果那個法是無念、無退的，就不是識所能知道的，不是智所能知道的。那些不是識所知、不是智所知的，就不是所能唸的。你們這些比丘，如來的弟子，聲聞之人，應該這樣學習。如果這樣學習，佛說這個人得到最殊勝的法，是世間的福田（puṇyakṣetra，能生長功德的田地），應該接受供養。』

說這個法的時候，那些比丘五百人中，四百個比丘不再執著于諸法，斷盡了所有的煩惱，心得解脫；一百個比丘生起噁心，自身將要墮入大地獄中。

當時，長老舍利弗對文殊師利童子說：『文殊師利！您說法不是爲了保護眾生，而是失去了這樣的一百個比丘。』

當時，世尊（Bhagavān，佛的尊稱）告訴長老舍利弗說：『你舍利弗，不要這樣說。

【English Translation】 English version: 'If someone says: Because I am Śrī-kumāra (Auspicious Youth), I should not hear the name of Mañjuśrī-kumāra (Gentle Glory Youth), wherever there is a Mañjuśrī-kumāra residing, I should also leave that place.' Saying this is good, good! Great Worthy Śāriputra (Son of Śāri, foremost in wisdom among the Buddha's disciples)! These bhikṣus (monks) have spoken these words well. Why? Because Mañjuśrī-kumāra is non-existent, therefore unattainable. If he is non-existent and unattainable, then he is neither visible nor audible, wherever there is a Mañjuśrī-kumāra residing, one should also leave that place. Saying this, the dwelling place of Mañjuśrī-kumāra is also non-existent, and if that place is non-existent, then it is neither approachable nor abandonable.'

At that time, after Mañjuśrī-kumāra spoke this Dharma, five hundred bhikṣus turned their faces away after hearing it, and after turning their faces away, they said these words to Mañjuśrī-kumāra: 'Mañjuśrī speaks such Dharma, which we cannot understand.'

Mañjuśrī said: 'Good, good! You bhikṣus, disciples of the Tathāgata (Thus Come One, an epithet of the Buddha), those who are Śrāvakas (Hearers, disciples who attain enlightenment by hearing the Dharma), should learn in this way. Bhikṣus! This Dharma is not known by consciousness (vijñāna), nor is it known by wisdom (jñāna). Why? Because the Dharmadhātu (the realm of Dharma, the ground or essence of all phenomena) is naturally so. The Dharmadhātu is thus without thought, without regression, and if that Dharma is without thought, without regression, it is not known by consciousness, nor is it known by wisdom. Those that are not known by consciousness, nor known by wisdom, are not to be thought of. You bhikṣus, disciples of the Tathāgata, those who are Śrāvakas, should learn in this way. If one learns in this way, the Buddha says that person obtains the most supreme Dharma, is a field of merit (puṇyakṣetra, a field for generating merit) in the world, and should receive offerings.'

When this Dharma was spoken, among those five hundred bhikṣus, four hundred bhikṣus no longer clung to the Dharmas, exhausted all defilements, and their minds were liberated; one hundred bhikṣus arose with evil thoughts, and they themselves were about to fall into the great hell.

At that time, the Elder Śāriputra said to Mañjuśrī-kumāra: 'Mañjuśrī! Your Dharma teaching is not for protecting sentient beings, but rather you have lost these one hundred bhikṣus.'

At that time, the Bhagavan (Blessed One, an epithet of the Buddha) said to the Elder Śāriputra: 'You Śāriputra, do not say such things.'

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，則于生死不可得脫。我說彼人生老病死，悲苦憂愁，號哭懊惱不可得脫。」

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。」

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。」

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、不凈。」

爾時世尊為顯此義，重說偈言：

「說過去未來、　　現在世諸法，　言說非是義，　　

【現代漢語翻譯】現代漢語譯本：釋迦牟尼佛說：『這是為什麼呢？舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這一百位比丘（bhikṣu，佛教出家男眾）原本會墮入大叫喚地獄，但因為聽聞了這樣的佛法，僅僅承受了很短的痛苦，就轉生到兜率陀天（Tuṣita Heaven，彌勒菩薩居住的凈土）中與他們有相同業力的地方。舍利弗！如果這些比丘沒有聽聞這樣的法門，必定會墮入地獄。即使一劫（kalpa，極長的時間單位）過後，才能轉生到人間。正因為他們聽聞了這個法門，原本應該在地獄中承受一劫的業報，現在得以減輕。舍利弗！這百位比丘，在彌勒如來（Maitreya，未來佛）初次說法的大會上，就能成為聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子），證得阿羅漢（Arhat，斷盡煩惱，達到涅槃的聖者）果位，徹底斷盡一切煩惱。舍利弗！聽聞此法門所獲得的福報勝過修習四禪（catuḥ-dhyāna，四種禪定境界）、四無量心（catvāri apramāṇāni，慈、悲、喜、舍四種心境）、四無色定（catasra ārūpya-samāpattayaḥ，超越物質世界的四種禪定）。為什麼呢？如果不能聽聞此法門，就無法從生死輪迴中解脫。我說這樣的人無法擺脫生、老、病、死、悲傷、痛苦、憂愁、號哭和懊惱。』當時，長老舍利弗對文殊師利（Mañjuśrī，象徵智慧的菩薩）童子說：『真是太稀有了，文殊師利竟然能如此善巧地宣說這樣的法門，成就眾生。』文殊師利說：『大德舍利弗！真如（Tathatā，事物的真實本性）不會減少，真如也不會增加；法界（Dharmadhātu，一切諸法的總稱）不會減少，法界也不會增加；一切眾生的界限不會減少，也不會增加。為什麼呢？這些都只是言語上的表達，沒有人可以依賴，沒有地方可以依賴，既不是依賴也不是不依賴。大德舍利弗！這樣不依賴就是菩提（Bodhi，覺悟），這樣的菩提就是解脫（vimoksha，從束縛中解脫）。如果執著於法，那就是分別；如果了知非造作也非不造作，那就是涅槃（Nirvāṇa，寂滅，解脫）。』當時，世尊（Bhagavān，佛陀的尊稱）告訴長老舍利弗說：『是的，是的！舍利弗！正如文殊師利童子所說，真如不會減少，真如也不會增加；法界不會減少，法界也不會增加；一切眾生的界限不會減少，也不會增加，不被污染，也不清凈。』當時，世尊爲了彰顯這個道理，再次說了偈頌：『宣說過去、未來、現在世的一切諸法，言語的宣說並非是真義，』

【English Translation】 English version: The Buddha said: 'Why is that? Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! These one hundred bhikṣus (Buddhist monks) would have fallen into the Great Crying Hell, but having heard this Dharma, they experienced only a brief suffering and were reborn in the Tuṣita Heaven (the heaven where Maitreya Bodhisattva resides) in a place of similar karma. Śāriputra! If these bhikṣus had not heard this Dharma, they would certainly have fallen into hell. Even after one kalpa (an extremely long period of time), they would be reborn among humans. Because they heard this Dharma, the karma they should have suffered in hell for one kalpa was lessened. Śāriputra! These one hundred bhikṣus, in the first assembly of Maitreya (the future Buddha), will become Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), attain Arhatship (a saint who has extinguished all defilements and attained Nirvana), and completely exhaust all defilements. Thus, Śāriputra! The merit gained from hearing this Dharma surpasses the practice of the four dhyānas (four stages of meditation), the four immeasurables (four boundless states of mind: loving-kindness, compassion, joy, and equanimity), and the four formless attainments (four formless absorptions). Why is that? If one cannot hear this Dharma, one cannot be liberated from the cycle of birth and death. I say that such a person cannot escape birth, old age, sickness, death, sorrow, suffering, grief, weeping, and regret.' At that time, the elder Śāriputra said to Mañjuśrī (the Bodhisattva of wisdom): 'It is truly rare, Mañjuśrī, that you are able to skillfully expound such a Dharma, benefiting sentient beings.' Mañjuśrī said: 'Great virtuous Śāriputra! Suchness (Tathatā, the true nature of things) neither decreases nor increases; the Dharmadhātu (the realm of all phenomena) neither decreases nor increases; the realm of all sentient beings neither decreases nor increases. Why is that? These are merely verbal expressions; there is no one to rely on, no place to rely on, neither relying nor not relying. Great virtuous Śāriputra! Such non-reliance is Bodhi (enlightenment), such Bodhi is liberation (vimoksha, freedom from bondage). If one clings to the Dharma, that is discrimination; if one knows neither creating nor not creating, that is Nirvāṇa (extinction, liberation).' At that time, the Bhagavan (the Blessed One, an epithet of the Buddha) said to the elder Śāriputra: 'So it is, so it is! Śāriputra! As the youth Mañjuśrī has said, Suchness neither decreases nor increases; the Dharmadhātu neither decreases nor increases; the realm of all sentient beings neither decreases nor increases, neither defiled nor pure.' At that time, the Bhagavan, to reveal this meaning, spoke again in verse: 'Speaking of the past, future, and present phenomena, verbal expression is not the true meaning,'

此非相無相。　若相若無相，　　皆無所分別，　隨分別故得，　　分別故無相。　若分別有為，　　則分別涅槃，　彼二皆魔業，　　黠慧如是知。　陰入界唯名，　　不生滅無相，　若觀察分別，　　彼則不觀察。　黠慧不分別，　　行境界如空，　若分別則取，　　不分別不取。　分別取則縛，　　不分別則脫，　若知如是法，　　彼人名智者。　如是人得盡，　　名不分別智，　有智故說智，　　智說二皆空。　若人如是知，　　彼人名智者。　寶滿三千界，　　佈施所得福，　若人聞此法，　　其福過於彼。　佈施持戒忍，　　神通無障礙，　億劫常修行，　　不及聞此經。　若知此法門，　　正遍知所說，　得聞此經已，　　一切得如來。」

如來既說此法門已，十千眾生遠塵離垢，于諸法中得法眼凈；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：「汝諸比丘于星喻劫，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。」

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。

佛說文殊師利巡行經

【現代漢語翻譯】現代漢語譯本此既非有相也非無相。如果執著于有相或無相，都是因為有所分別，隨著分別而產生，因為分別所以才認為無相。如果分別有為法，也會分別涅槃，這二者都是魔的作為，有智慧的人應該這樣認識。五陰（蘊）、十二入（處）、十八界都只是名稱，不生不滅，沒有實體。如果觀察並加以分別，那就不是真正的觀察。有智慧的人不作分別，在境界中如同虛空一般自在，如果分別就會有所執取，不分別就不會執取。分別執取就會被束縛，不分別就能解脫，如果知道這樣的法，這個人就叫做智者。這樣的人能夠達到寂滅，稱為不分別智，因為有智慧所以說為智，智說有和無都是空。如果有人這樣理解，這個人就叫做智者。用充滿三千大千世界的珍寶來佈施所得到的福報，如果有人聽聞此法，他的福報超過前者。佈施、持戒、忍辱，神通沒有障礙，即使億劫常行此行，也不及聽聞此經的功德。如果知道這個法門，這是正遍知（佛）所說的，聽聞此經之後，一切眾生都能證得如來果位。

如來說完這個法門后，一萬衆生遠離塵垢，在諸法中得到清凈的法眼；五百比丘發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。當時世尊就給這五百比丘授記，這樣說道：『你們這些比丘在星喻劫，都將證得阿耨多羅三藐三菩提，佛號都一樣，叫做法華如來、正遍知。』

世尊說完后，文殊師利（菩薩）童子、長老舍利弗（佛陀十大弟子之一）、天、人、阿修羅（一種神道生物）、乾闥婆（一種天神）等，聽了佛所說后，都歡喜地信受奉行。

佛說文殊師利巡行經

【English Translation】 English version This is neither with characteristic nor without characteristic. If there is characteristic or no characteristic, All are without discrimination, Following discrimination, it is obtained, Because of discrimination, there is no characteristic. If discriminating conditioned existence, Then discriminating Nirvana, Both of these are the deeds of Mara (demon), The wise should know thus. Skandhas (aggregates), Ayatanas (sense bases), and Dhatus (elements) are only names, Without birth, without death, without characteristic, If observing and discriminating, Then that is not observing. The wise do not discriminate, Acting in the realm like space, If discriminating, then grasping, Without discriminating, not grasping. Discriminating and grasping, then bound, Without discriminating, then liberated, If knowing such Dharma (teachings), That person is called wise. Such a person attains cessation, Called non-discriminating wisdom, Because of wisdom, it is called wisdom, Wisdom says both are empty. If a person knows thus, That person is called wise. Treasures filling three thousand worlds, The merit obtained from giving, If a person hears this Dharma, Their merit exceeds that. Giving, upholding precepts, patience, Supernatural powers without obstruction, Practicing constantly for billions of kalpas (eons), Not equal to hearing this Sutra (scripture). If knowing this Dharma-gate (teaching), Spoken by the Samyaksambuddha (perfectly enlightened one), Having heard this Sutra, All attain Tathagata (Thus Come One).'

After the Tathagata spoke this Dharma-gate, ten thousand beings were far from dust and defilement, and obtained the pure Dharma-eye in all Dharmas; five hundred Bhikshus (monks) generated the mind of Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). At that time, the World Honored One immediately bestowed Buddhahood predictions upon the five hundred Bhikshus, saying thus: 'You Bhikshus, in the constellation-simile kalpa, will all attain Anuttara-Samyak-Sambodhi, with the same name, called Dharma-Flower Tathagata, Samyaksambuddha.'

After the World Honored One spoke, Manjushri (Bodhisattva) the youth, Elder Shariputra (one of the Buddha's ten great disciples), Devas (gods), humans, Asuras (demi-gods), Gandharvas (celestial musicians), etc., having heard what the Buddha said, joyfully accepted and practiced it.

The Sutra of Manjushri's Wandering Spoken by the Buddha