T14n0471_佛說文殊師利行經

大正藏第 14 冊 No. 0471 佛說文殊師利行經

No. 471 [No. 470]

佛說文殊尸利行經

隋天竺三藏豆那掘多譯

我豆那掘多，歸命大智海毗盧遮那如來。

如是我聞：

一時婆伽婆，住王舍城祇阇崛山中，與大比丘眾五百人俱，皆是大阿羅漢。諸漏已盡無復煩惱，三明六通具八解脫，慧心無礙具足清凈。如是等五百比丘，各于自房結加趺坐，身心寂靜三昧正受。爾時文殊尸利童真菩薩，為欲發起自身行法，令眾聞知獲大利故，最于先起，一一次第，遍觀諸房，即見尊者舍利弗，獨處一房折伏其身，結加趺坐入於三昧。爾時文殊尸利童真菩薩，見如是已，亦不發覺，更詣諸處，觀察余房，如是展轉乃至晨朝日初出時。當於是時，舍利弗等五百比丘皆已出定，是諸比丘及余比丘諸方來者，一切大眾皆悉雲集。

爾時世尊即於此時從坐而起，平身正直從容徐步，安諦而行如師子王，出於自房敷坐，一切大眾左右圍繞，敬念世尊不敢當前。爾時世尊處大眾中為無上首，光顏巍巍猶若金山，乘大悲雲雨諸法雨。

爾時文殊童真菩薩，于大眾中問尊者舍利弗，作如是言：「我于曏者遍觀諸房，我時見汝獨處一房，結加趺坐折伏其身，汝

【現代漢語翻譯】現代漢語譯本《佛說文殊師利行經》

隋朝天竺三藏豆那掘多譯

我豆那掘多，歸命于大智慧海毗盧遮那如來（Vairocana）。

我是這樣聽說的：

一時，婆伽婆（Bhagavan，世尊）住在王舍城（Rājagṛha）的祇阇崛山（Gṛdhrakūṭa，鷲峰山）中，與五百位大比丘在一起，他們都是大阿羅漢（Arhat）。諸種煩惱已經斷盡，不再有任何煩惱，具備宿命明、天眼明、漏盡明三種智慧，以及天眼通、天耳通、他心通、宿命通、神足通、漏盡通六種神通，具足八種解脫，智慧之心沒有阻礙，具足清凈。這五百位比丘，各自在自己的房間里結跏趺坐，身心寂靜，處於三昧（Samadhi，禪定）正受之中。當時，文殊師利（Mañjuśrī）童真菩薩，爲了發起自身所修的行法，讓大眾聽聞知曉從而獲得大利益，最先起身，一次又一次地依次遍觀各個房間，就看見尊者舍利弗（Śāriputra），獨自在一個房間里折伏其身，結跏趺坐，進入三昧。當時文殊師利童真菩薩，見到這種情況后，也沒有驚動他，又去其他地方，觀察其餘的房間，就這樣輾轉直到早晨太陽初升的時候。在這個時候，舍利弗等五百比丘都已經出定，這些比丘以及其他從各方來的比丘，一切大眾都聚集在一起。

這時，世尊就在這個時候從座位上起身，平直身體，從容緩慢地行走，安穩地行走就像獅子王一樣，從自己的房間出來，鋪設座位，一切大眾左右圍繞，恭敬地想著世尊，不敢走到前面。這時世尊在大眾之中處於無上的首位，光彩威嚴就像金山一樣，乘坐大悲之云，降下諸種法雨。

這時文殊童真菩薩，在大眾之中問尊者舍利弗，這樣說道：『我先前遍觀各個房間，我當時看見你獨自在一個房間里，結跏趺坐，折伏其身，你……』

【English Translation】 English version The Sutra of Mañjuśrī's Conduct Spoken by the Buddha

Translated by Tripiṭaka Donagupta from India of the Sui Dynasty

I, Donagupta, take refuge in the Tathāgata（如來） Vairocana（毗盧遮那） of the Great Wisdom Sea.

Thus have I heard:

At one time, the Bhagavan（婆伽婆，World-Honored One） was dwelling in Mount Gṛdhrakūṭa（祇阇崛山，Vulture Peak） in the city of Rājagṛha（王舍城）, together with a great assembly of five hundred Bhikṣus（比丘）, all of whom were great Arhats（阿羅漢）. They had exhausted all defilements and were free from afflictions, possessing the three kinds of knowledge (宿命明，天眼明，漏盡明) and the six supernormal powers (天眼通，天耳通，他心通，宿命通，神足通，漏盡通), complete with the eight liberations, their minds unobstructed and perfectly pure. These five hundred Bhikṣus, each in their own chamber, sat in the lotus position, their bodies and minds tranquil, in the correct reception of Samadhi（三昧，meditative absorption）. At that time, the Bodhisattva（菩薩） Mañjuśrī（文殊師利） Kumārabhūta（童真）, desiring to initiate the practice of his own conduct and to make it known to the assembly so that they might obtain great benefit, arose first and, one by one in order, surveyed all the chambers. He saw the venerable Śāriputra（舍利弗）, alone in a chamber, subduing his body, sitting in the lotus position, and entering into Samadhi. At that time, the Bodhisattva Mañjuśrī Kumārabhūta, having seen this, did not disturb him but went to other places to observe the remaining chambers, and so on until the time when the morning sun first appeared. At that time, Śāriputra and the other five hundred Bhikṣus had all emerged from their Samadhi. These Bhikṣus and other Bhikṣus who had come from various directions, all gathered together.

At this time, the World-Honored One arose from his seat, straightened his body, and walked with a composed and slow pace, walking steadily like a lion king, emerging from his chamber and spreading out a seat. The entire assembly surrounded him on the left and right, reverently thinking of the World-Honored One, not daring to come forward. At this time, the World-Honored One was in the midst of the assembly as the supreme leader, his countenance majestic like a golden mountain, riding on the clouds of great compassion and raining down the rain of all Dharmas.

At this time, the Kumārabhūta Mañjuśrī, in the midst of the assembly, asked the venerable Śāriputra, saying, 'I previously surveyed all the chambers, and I saw you alone in a chamber, sitting in the lotus position, subduing your body, you...'

時為當坐禪耶不耶？」

尊者舍利弗即答文殊尸利菩薩言：「我於是時實坐禪耳。」

爾時文殊菩薩即復問于舍利弗言：「汝意云何？為當欲令有未斷者，為除故坐禪耶？欲令有已斷者，更除斷故坐禪耶？為依過、現、未來三世法故，坐禪耶？為依色、受、想、行、識等五陰法故，坐禪耶？為依眼、耳、鼻、舌、身、意等諸根識故，坐禪耶？為依色、聲、香、味、觸、法等六塵法故，坐禪耶？為依欲、色、無色界等三有法故，坐禪耶？為依若內、若外、內外差別法故，坐禪耶？為依若身、若心、若身心名色法故，坐禪耶？如是等法，我已問汝，汝應速答，依何而坐禪乎？」

爾時尊者舍利弗即答文殊尸利言：「仁者，我今現見諸法樂行，念不忘故，而坐禪也。」

文殊尸利菩薩復更問于舍利弗言：「舍利弗！實有諸法，可得現見，樂行者念不忘不？」

舍利弗言：「仁者文殊！如是樂行之法，我實不見。仁者文殊！如是樂行之法我雖不見，而佛、世尊曾為聲聞一切諸眾，說寂定法，如是法者，我依行之。」

文殊尸利菩薩復問尊者舍利弗言：「何等諸法，如來曾為諸聲聞眾說是寂定，汝依行也？」

舍利弗言：「仁者文殊！有一比丘，依於過去、未來、現在諸法而行，略

【現代漢語翻譯】『現在是您在坐禪嗎？』

尊者舍利弗立即回答文殊尸利（Manjushri）菩薩說：『我這個時候確實在坐禪。』

當時，文殊菩薩就又問舍利弗說：『您認為怎麼樣？是爲了去除未斷的煩惱而坐禪呢？還是爲了去除已斷的煩惱而坐禪呢？是爲了依靠過去、現在、未來三世的法而坐禪呢？是爲了依靠色（rupa）、受（vedana）、想（samjna）、行（samskara）、識（vijnana）等五蘊法而坐禪呢？是爲了依靠眼（caksu）、耳（srotra）、鼻（ghrana）、舌（jihva）、身（kaya）、意（manas）等諸根識而坐禪呢？是爲了依靠色（rupa）、聲（sabda）、香（gandha）、味（rasa）、觸（sprastavya）、法（dharma）等六塵法而坐禪呢？是爲了依靠欲界（kama-dhatu）、色界（rupa-dhatu）、無色界（arupa-dhatu）等三有法而坐禪呢？是爲了依靠若內、若外、內外差別法而坐禪呢？是爲了依靠若身、若心、若身心名色法而坐禪呢？像這些法，我已經問您了，您應該快點回答，您是依靠什麼而坐禪的呢？』

當時，尊者舍利弗立即回答文殊尸利說：『仁者，我現在現見諸法樂於修行，因爲念不忘失，所以在坐禪。』

文殊尸利菩薩又問舍利弗說：『舍利弗！真的有諸法，可以現見，樂於修行而念不忘失嗎？』

舍利弗說：『仁者文殊！像這樣樂於修行的法，我實在沒有見到。仁者文殊！像這樣樂於修行的法我雖然沒有見到，但是佛、世尊曾經為聲聞（sravaka）一切諸眾，說寂靜禪定之法，這樣的法，我依靠它來修行。』

文殊尸利菩薩又問尊者舍利弗說：『如來曾經為諸聲聞眾說了什麼寂靜禪定之法，您依靠它來修行呢？』

舍利弗說：『仁者文殊！有一比丘，依靠過去、未來、現在諸法而修行，簡略地說'

【English Translation】 'Are you sitting in meditation now or not?'

The Venerable Sariputra (Sariputra) immediately replied to Manjushri (Manjushri) Bodhisattva, 'At this time, I am indeed sitting in meditation.'

At that time, Manjushri Bodhisattva then asked Sariputra, 'What do you think? Is it to eliminate the afflictions that have not been cut off that you are sitting in meditation? Or is it to eliminate the afflictions that have already been cut off that you are sitting in meditation? Is it to rely on the laws of the past, present, and future three times that you are sitting in meditation? Is it to rely on the five aggregates of form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) that you are sitting in meditation? Is it to rely on the consciousness of the roots of eye (caksu), ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind (manas) that you are sitting in meditation? Is it to rely on the six sense objects of form (rupa), sound (sabda), smell (gandha), taste (rasa), touch (sprastavya), and dharma (dharma) that you are sitting in meditation? Is it to rely on the three realms of desire realm (kama-dhatu), form realm (rupa-dhatu), and formless realm (arupa-dhatu) that you are sitting in meditation? Is it to rely on the internal, external, and internal-external differentiated laws that you are sitting in meditation? Is it to rely on the body, mind, and body-mind name and form laws that you are sitting in meditation? These are the laws I have asked you about, you should quickly answer, what are you relying on to sit in meditation?'

At that time, the Venerable Sariputra immediately replied to Manjushri, 'Virtuous one, I now see that all dharmas are joyful to practice, and because mindfulness is not forgotten, I am sitting in meditation.'

Manjushri Bodhisattva then asked Sariputra, 'Sariputra! Are there really dharmas that can be seen, joyful to practice, and mindfulness is not forgotten?'

Sariputra said, 'Virtuous Manjushri! I have not actually seen such dharmas that are joyful to practice. Virtuous Manjushri! Although I have not seen such dharmas that are joyful to practice, the Buddha, the World Honored One, once spoke of the Dharma of stillness and samadhi for all the Sravakas (sravaka), and I rely on that Dharma to practice.'

Manjushri Bodhisattva then asked the Venerable Sariputra, 'What Dharma of stillness and samadhi did the Tathagata speak for all the Sravakas, that you rely on to practice?'

Sariputra said, 'Virtuous Manjushri! There is a Bhiksu who practices relying on the past, future, and present dharmas, briefly speaking.'

說乃至依心意等諸法如行。如彼行法，是佛、世尊為聲聞一切諸眾說是寂定，我依行也。」

文殊尸利童真菩薩復問尊者舍利弗：「汝言如來曾為聲聞一切諸眾，說彼三世乃至心意，我依行者。是事不然。何以故？即彼過去現無如來，彼未來世現無如來，現在世無彼如來。若如是者，一切諸法求如來身，皆不可得。汝今云何作如是言：『我依過去未來現在諸法而行？』唯舍利弗，過去際、未來、現在際，彼不為此、此不為彼，各各別異，不相為作，無有處所，亦無依住、無所住者，無有依處而可得也。複次，舍利弗！若有人言：『過去、未來、現在於實際中，說有依處、說無依處者，當知彼輩誹謗如來，獲大重罪。』所以者何？彼真實際無憶、無念，亦無墮落；無有形色，無有相狀，而可得者。唯舍利弗，真實際中，過去、未來、現在諸法實不可得，略說乃至心意等法，亦不可得。離於實際外，無一法而可得者。是故，說言名之為空。空故無法，無可顯說。」

爾時尊者舍利弗，即問文殊尸利童真菩薩言：「如來可不住于實際而說法耶？」

文殊尸利菩薩即答尊者舍利弗言：「舍利弗！真實際中有何處所，而使如來住于實際說諸法乎？舍利弗！法本自無，云何如來住實際已說于諸法？非但無法，如

【現代漢語翻譯】現代漢語譯本：『說乃至依心意等諸法如行。如彼行法，是佛、世尊為聲聞（Śrāvaka，聽聞佛法之弟子）一切諸眾說是寂定，我依行也。』

文殊尸利（Mañjuśrī，文殊菩薩）童真菩薩復問尊者舍利弗（Śāriputra，舍利弗，佛陀十大弟子之一）：『汝言如來（Tathāgata，佛陀的稱號之一）曾為聲聞一切諸眾，說彼三世乃至心意，我依行者。是事不然。何以故？即彼過去現無如來，彼未來世現無如來，現在世無彼如來。若如是者，一切諸法求如來身，皆不可得。汝今云何作如是言：『我依過去未來現在諸法而行？』唯舍利弗，過去際、未來際、現在際，彼不為此、此不為彼，各各別異，不相為作，無有處所，亦無依住、無所住者，無有依處而可得也。複次，舍利弗！若有人言：『過去、未來、現在於實際（Bhūta-koṭi，真如實性）中，說有依處、說無依處者，當知彼輩誹謗如來，獲大重罪。』所以者何？彼真實際無憶、無念，亦無墮落；無有形色，無有相狀，而可得者。唯舍利弗，真實際中，過去、未來、現在諸法實不可得，略說乃至心意等法，亦不可得。離於實際外，無一法而可得者。是故，說言名之為空（Śūnyatā，空性）。空故無法，無可顯說。』

爾時尊者舍利弗，即問文殊尸利童真菩薩言：『如來可不住于實際而說法耶？』

文殊尸利菩薩即答尊者舍利弗言：『舍利弗！真實際中有何處所，而使如來住于實際說諸法乎？舍利弗！法本自無，云何如來住實際已說于諸法？非但無法，如』

【English Translation】 English version: 'Speaking of all dharmas such as mind and intention, acting accordingly. Like that acting dharma, the Buddha, the World Honored One, for all the Śrāvakas (hearers) and all the assemblies, spoke of this quiescence, and I act accordingly.'

Mañjuśrī (the Bodhisattva Mañjuśrī) Kumārabhūta (youthful bodhisattva) then asked the Venerable Śāriputra (Śāriputra, one of the Buddha's ten great disciples): 'You say that the Tathāgata (one of the titles of the Buddha) once spoke to all the Śrāvakas and all the assemblies about the three times, even mind and intention, and that I act accordingly. This is not so. Why? Because in the past there is no Tathāgata, in the future there is no Tathāgata, and in the present there is no Tathāgata. If this is so, seeking the body of the Tathāgata in all dharmas is impossible. How can you now say, 'I act according to the dharmas of the past, future, and present?' Only, Śāriputra, the past limit, the future, the present limit, they are not for this, this is not for that, each is different, they do not act for each other, there is no place, no reliance, no one who dwells, and no place of reliance can be obtained. Furthermore, Śāriputra! If someone says, 'In the Bhūta-koṭi (the ultimate reality), the past, future, and present have a place of reliance, or have no place of reliance,' know that they slander the Tathāgata and incur great offenses. Why? Because that true reality has no memory, no thought, and no falling; it has no form, no appearance, that can be obtained. Only, Śāriputra, in the true reality, the dharmas of the past, future, and present are truly unobtainable, briefly speaking, even mind and intention are unobtainable. Apart from the true reality, no dharma can be obtained. Therefore, it is said that it is named Śūnyatā (emptiness). Because of emptiness, there is no dharma, and nothing can be expressed.'

At that time, the Venerable Śāriputra asked Mañjuśrī Kumārabhūta: 'Is it possible that the Tathāgata does not dwell in the true reality and yet speaks the Dharma?'

Mañjuśrī replied to the Venerable Śāriputra: 'Śāriputra! What place is there in the true reality that would cause the Tathāgata to dwell in the true reality and speak all dharmas? Śāriputra! Dharma is fundamentally non-existent, how can the Tathāgata dwell in the true reality and speak of all dharmas? Not only is there no dharma, like'

來亦無。既無，云何而言如來住于真實際已，說諸法耶？所以者何？一切諸法皆不可得。如來亦爾，實不可得，所說法體亦復如是。時中不可得、非時中不可得、時非時中亦不可得。如來複非在說時中、不說時中，可得顯現。所以者何？舍利弗，如來一切言語道斷，無為、無作、無所安置。」

爾時尊者舍利弗復問文殊尸利菩薩言：「文殊尸利！如仁者所說，誰於此處堪為法器？」

文殊尸利菩薩即答尊者舍利弗言：「舍利弗，若有人能破壞世諦，亦復不當入于涅槃，彼人於此堪為法器。若復能於過去諸法不證、不說，未來諸法不證、不說，現在諸法不證、不說，彼人於此堪為法器。無煩惱見及清凈見，無有有為、無為見者，彼於此說堪為法器。若無有我、亦無無我，于作行中不取、不捨，彼於此說，堪為法器。如是人者，雖能聽受，亦不於是所說法中，取為決定了義說也。」

爾時尊者舍利弗復問文殊尸利菩薩言：「若如仁者所說，於是義中雲何修行？云何教住？」

文殊尸利菩薩即語尊者舍利弗言：「舍利弗！若是義中可有言說，可得問言云何教住？於是義中既無言說斷諸心行，云何問言？云何教住？」

爾時尊者舍利弗即白文殊尸利菩薩言：「仁者文殊！此義甚深，於是義中，

【現代漢語翻譯】現代漢語譯本：來處也無所來。既然無所來，為何說如來（Tathagata，佛的稱號）安住于真實際（Bhūta-tathatā，事物的真實本性）之後，宣說諸法（Dharma，宇宙間一切事物和現象）呢？這是因為一切諸法都是不可得的。如來也是如此，實際上是不可得的，所說的法體也是如此。過去時中不可得，未來時中不可得，現在時中也不可得。如來也不是在說法時中，或不說法時中，可以顯現的。這是為什麼呢？舍利弗（Śāriputra，佛陀的十大弟子之一），如來的一切言語都已斷絕，是無為（Asamskrta，不依賴因緣的絕對狀態）、無作（Akriya，沒有造作）、無所安置的境界。

這時，尊者舍利弗又問文殊尸利菩薩（Mañjuśrī Bodhisattva，智慧的象徵）說：『文殊尸利！如您所說，誰在這裡堪為法器（Dharmabhāṇaka，能夠接受和傳播佛法的人）呢？』

文殊尸利菩薩回答尊者舍利弗說：『舍利弗，如果有人能夠破壞世諦（Saṃvṛti-satya，世俗的真理），也不入于涅槃（Nirvana，解脫生死輪迴的境界），這個人在這裡堪為法器。如果有人對於過去諸法不證悟、不說，未來諸法不證悟、不說，現在諸法不證悟、不說，這個人在這裡堪為法器。沒有煩惱見和清凈見，沒有有為（Saṃskṛta，依賴因緣的相對狀態）見和無為見的人，他在這裡堪為法器。如果沒有我（Atman，個體靈魂）的執著，也沒有無我的執著，在行為中不取、不捨，他在這裡堪為法器。這樣的人，即使能夠聽受佛法，也不會將所聽受的法，執取為絕對的、最終的意義。』

這時，尊者舍利弗又問文殊尸利菩薩說：『如果如您所說，在這個義理中，應該如何修行？如何安住于教法之中？』

文殊尸利菩薩對尊者舍利弗說：『舍利弗！如果這個義理中可以有言說，可以問如何安住于教法之中，那麼這個義理中既然沒有言說，斷絕一切心行，又怎麼能問如何安住于教法之中呢？』

這時，尊者舍利弗對文殊尸利菩薩說：『文殊菩薩！這個義理非常深奧，在這個義理中，'

【English Translation】 English version: There is no coming. Since there is no coming, how can it be said that the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) dwells in the Bhūta-tathatā (Bhūta-tathatā, 'Suchness' or 'Reality as it is') and teaches the Dharmas (Dharma, teachings or laws)? The reason is that all Dharmas are unattainable. The Tathagata is also like that, truly unattainable, and the nature of the Dharma taught is also like that. Unattainable in the past, unattainable in the future, unattainable in the present. The Tathagata is also not manifest in the time of speaking or not speaking. Why is that? Śāriputra (Śāriputra, one of the Buddha's chief disciples), all the Tathagata's speech is cut off, it is unconditioned (Asamskrta, unconditioned), uncreated (Akriya, without action), and without any place to settle.

Then the Venerable Śāriputra asked Mañjuśrī Bodhisattva (Mañjuśrī Bodhisattva, the Bodhisattva of Wisdom), 'Mañjuśrī, according to what you say, who here is worthy to be a vessel of the Dharma (Dharmabhāṇaka, a preacher of the Dharma)?'

Mañjuśrī Bodhisattva replied to the Venerable Śāriputra, 'Śāriputra, if someone can destroy the Saṃvṛti-satya (Saṃvṛti-satya, conventional truth) and also does not enter Nirvana (Nirvana, liberation from the cycle of rebirth), that person here is worthy to be a vessel of the Dharma. If someone does not realize or speak of past Dharmas, does not realize or speak of future Dharmas, does not realize or speak of present Dharmas, that person here is worthy to be a vessel of the Dharma. One who has no afflictive views or pure views, no conditioned (Saṃskṛta, conditioned) or unconditioned views, is worthy to be a vessel of the Dharma here. If there is no self (Atman, the individual soul) or no non-self, and in actions one neither grasps nor abandons, that person here is worthy to be a vessel of the Dharma. Such a person, even if they can listen and receive, will not take what is taught as a definitive and final meaning.'

Then the Venerable Śāriputra asked Mañjuśrī Bodhisattva, 'If it is as you say, how should one practice in this meaning? How should one abide in the teachings?'

Mañjuśrī Bodhisattva said to the Venerable Śāriputra, 'Śāriputra! If there could be speech in this meaning, and one could ask how to abide in the teachings, then since there is no speech in this meaning, and all mental activities are cut off, how can one ask how to abide in the teachings?'

Then the Venerable Śāriputra said to Mañjuśrī Bodhisattva, 'Mañjuśrī, this meaning is very profound. In this meaning,'

少有證知者，少有受持者。何以故？一切學人諸阿羅漢等，於是地中，猶尚迷沒，況諸凡夫，豈能於是甚深義中，能知能了？」

文殊尸利言：「舍利弗！諸阿羅漢於是義中，無有地分，所以阿羅漢無有地分可得住者。以無住故名阿羅漢，無得故名阿羅漢，言語道斷故名阿羅漢。以言語道斷故，所有阿羅漢地分行者，無有證處。以無有證處故，所有阿羅漢地分行者，以無為法得名，以不發故則名無為，無有作者亦無住處。云何名阿羅漢有所得地？諸阿羅漢者，不以名故，名為阿羅漢；不以色故名，為阿羅漢。唯諸凡夫，于名色中，妄作分別，如是名色實無分別。諸阿羅漢皆如是，知不生分別，是故諸阿羅漢，不以名不以色，名為阿羅漢，無有凡夫、無有凡夫法；無有阿羅漢，亦無阿羅漢法而可得者。是故阿羅漢不作分別，以無作行故，無有行處，無有作者，即是寂定。不作為有者，不作為無者，不作為非有非無者。若無作、無為是中不可得，彼得遠離一切有，無心、無行可得，說言決定正住沙門果中。」

爾時文殊尸利童真菩薩如是說時，于大眾中有五百比丘從坐而起，於世尊前高聲唱言：「從今已去更不須見文殊身，亦復不須聞其名字，如是方處速應舍離，所有文殊一切住處，更莫趣向。所以者何？云

【現代漢語翻譯】現代漢語譯本：很少有人能夠證悟和理解這個道理，也很少有人能夠接受和奉持它。這是什麼原因呢？因為一切正在學習的人，以及所有的阿羅漢（斷盡煩惱，證得解脫的聖者）等，在這個境界中，都還可能會迷失，更何況是那些凡夫俗子，又怎麼能夠在這個如此深奧的道理中，真正地理解和明白呢？

文殊尸利（智慧第一的菩薩）說：『舍利弗（佛陀十大弟子之一，智慧第一）！諸位阿羅漢在這個道理中，是沒有固定位置的，所以說阿羅漢沒有一個可以停留的地方。因為沒有停留，所以叫做阿羅漢；因為沒有執取，所以叫做阿羅漢；因為言語的道路斷絕了，所以叫做阿羅漢。因為言語的道路斷絕了，所以所有執著于阿羅漢境界的人，是無法證悟真理的。因為沒有證悟之處，所以所有執著于阿羅漢境界的人，是以無為法（不造作，順應自然）而得名的，因為不生起任何念頭，所以叫做無為，沒有造作者，也沒有停留之處。怎麼能說阿羅漢有一個可以獲得的境界呢？諸位阿羅漢，不是因為名字的緣故，才被稱為阿羅漢；也不是因為色相的緣故，才被稱為阿羅漢。只有那些凡夫俗子，在名字和色相中，妄加分別，實際上名字和色相是沒有分別的。諸位阿羅漢都是這樣，知道不生起分別，所以諸位阿羅漢，不是因為名字，也不是因為色相，才被稱為阿羅漢，沒有凡夫，也沒有凡夫的法；沒有阿羅漢，也沒有阿羅漢的法可以獲得。所以阿羅漢不作分別，因為沒有造作的行為，所以沒有行為的處所，沒有造作者，就是寂靜的禪定。不作為有，不作為無，不作為非有非無。如果無作、無為在這種狀態中都不可得，那麼他就能夠遠離一切有，沒有心念，沒有行為可以獲得，可以說他已經決定安住在沙門（出家修行者）的果位中了。』

當時，文殊尸利童真菩薩這樣說的時候，在大眾中有五百位比丘（佛教出家男眾）從座位上站起來，在世尊（釋迦牟尼佛）面前高聲說道：『從今以後，我們不再需要見到文殊菩薩的身影，也不再需要聽到他的名字，像這樣的地方應該迅速離開，所有文殊菩薩居住的地方，我們再也不要靠近。』這是什麼原因呢？因為...

【English Translation】 English version: Few are those who realize and understand this, few are those who receive and uphold it. Why is this so? Because all learners and all Arhats (those who have extinguished all afflictions and attained liberation), in this realm, may still be lost, let alone ordinary people, how can they truly know and understand this profound meaning?

Manjushri (Bodhisattva of wisdom) said: 'Shariputra (one of the Buddha's ten great disciples, foremost in wisdom)! The Arhats have no fixed position in this meaning, therefore it is said that Arhats have no place to dwell. Because there is no dwelling, they are called Arhats; because there is no attainment, they are called Arhats; because the path of language is cut off, they are called Arhats. Because the path of language is cut off, all those who cling to the realm of Arhats cannot realize the truth. Because there is no place of realization, all those who cling to the realm of Arhats are named by the unconditioned Dharma (non-action, following nature), because no thought arises, it is called unconditioned, there is no creator, and there is no dwelling place. How can it be said that Arhats have a realm to attain? The Arhats are not called Arhats because of their name; nor are they called Arhats because of their form. Only ordinary people make false distinctions in names and forms, but in reality, names and forms have no distinction. All Arhats are like this, knowing not to give rise to distinctions, therefore the Arhats are not called Arhats because of name or form, there are no ordinary people, nor the Dharma of ordinary people; there are no Arhats, nor the Dharma of Arhats to be attained. Therefore, Arhats do not make distinctions, because there is no action, there is no place of action, and no creator, which is peaceful samadhi. Not acting as existence, not acting as non-existence, not acting as neither existence nor non-existence. If non-action and unconditionedness are unattainable in this state, then one can be far away from all existence, with no mind and no action to be attained, and it can be said that one is definitely dwelling in the fruit of a Shramana (wandering ascetic).'

At that time, when Manjushri, the pure youth Bodhisattva, spoke in this way, five hundred Bhikshus (Buddhist monks) in the assembly rose from their seats and shouted loudly in front of the World Honored One (Shakyamuni Buddha): 'From now on, we no longer need to see the body of Manjushri, nor do we need to hear his name, such places should be quickly abandoned, and we should never approach all the places where Manjushri dwells.' Why is this so? Because...

何文殊煩惱、解脫，一相說耶？」五百比丘一時高聲唱是言已，皆各背面出衆而去。復作是念：「我等云何于佛、世尊自說法中，歡喜樂學修行梵行已。云何今日忽聞如是弊惡法乎？」

爾時尊者舍利弗見是事已，即告文殊尸利童真菩薩言：「文殊尸利！汝說是法，不欲令諸眾生輩，決定了知如是法耶？」

文殊尸利菩薩言：「如是如是。」

尊者舍利弗言：「文殊尸利！汝若如是者，何故此五百比丘從坐而起，毀呰、誹謗仁者所說，現於佛前高聲唱言：『不須見文殊尸利，亦不須聞文殊尸利名，是方亦須舍，所有文殊一切住處，皆不須往。』唱是言已，出衆而去？」

爾時文殊尸利童真菩薩，即嘆尊者舍利弗言：「善哉善哉，汝舍利弗，快能善說，彼諸比丘唱告之言。何以故？實無文殊而可得故。若實無文殊不得者，彼亦不可見、不可得聞，如是彼方亦須舍離。所以者何？所有文殊一切住處，是處及文殊，皆無所有。無所有者，尚不可親近，亦可須舍。」

爾時文殊尸利菩薩如是說時，五百比丘還來入眾，白文殊尸利言：「如仁者所說，非為我等，云何能知仁者所說？」

爾時文殊尸利菩薩即嘆諸比丘言：「善哉善哉，如是如是。如來世尊、諸聲聞眾，於是法中，應如是作，

【現代漢語翻譯】現代漢語譯本：文殊菩薩，煩惱和解脫，可以看作是同一回事嗎？』五百比丘同時高聲這樣說，然後都各自背對著離開大眾。他們又想：『我們怎麼能在佛陀、世尊親自說法的場合，歡喜地學習和修行梵行呢？怎麼今天忽然聽到這樣邪惡的法呢？』當時，尊者舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）見到這件事後，就告訴文殊尸利（Mañjuśrī，象徵智慧的菩薩）童真菩薩說：『文殊尸利！您說這個法，是不想讓眾生們徹底明白這個法嗎？』文殊尸利菩薩說：『是的，是的。』尊者舍利弗說：『文殊尸利！您如果真是這樣想的，為什麼這五百比丘從座位上站起來，詆譭、誹謗您所說的話，在佛陀面前高聲喊道：『不需要見到文殊尸利，也不需要聽到文殊尸利的名字，這個地方也需要捨棄，所有文殊的一切住處，都不需要去。』說完這些話，就離開了大眾？』當時，文殊尸利童真菩薩就讚歎尊者舍利弗說：『好啊好啊，你舍利弗，真能善於表達，把那些比丘所說的話都說出來了。為什麼呢？因為實際上沒有一個可以得到的文殊。如果實際上沒有文殊可以得到，那麼文殊也是不可見、不可聽聞的，這樣，那個地方也需要捨棄。為什麼呢？所有文殊的一切住處，那個地方和文殊，都是空無所有的。空無所有的東西，尚且不可以親近，也應該捨棄。』當時，文殊尸利菩薩這樣說的時候，五百比丘又回來進入大眾，對文殊尸利說：『像您所說的，不是爲了我們，我們怎麼能理解您所說的呢？』當時，文殊尸利菩薩就讚歎這些比丘說：『好啊好啊，就是這樣。如來世尊、各位聲聞眾，對於這個法，應該這樣理解。』

【English Translation】 English version: 'Mañjuśrī (文殊，symbolizing wisdom), are affliction and liberation the same thing?' The five hundred Bhikshus (比丘，Buddhist monks) simultaneously exclaimed this loudly, and then each turned their backs and left the assembly. They further thought: 'How can we, in the presence of the Buddha (佛陀，the enlightened one), the World-Honored One (世尊，another title for the Buddha) himself teaching the Dharma (法，Buddhist teachings), joyfully learn and practice the Brahmacharya (梵行，pure conduct)? How can we suddenly hear such evil Dharma today?' At that time, the Venerable Śāriputra (舍利弗，one of the Buddha's ten great disciples, known for his wisdom), seeing this, said to the Bodhisattva (菩薩，enlightenment being) Mañjuśrī (文殊尸利，another name for Mañjuśrī) Kumārabhūta (童真，youthful): 'Mañjuśrī, are you speaking this Dharma without wanting sentient beings to definitively understand this Dharma?' The Bodhisattva Mañjuśrī said: 'Yes, yes.' The Venerable Śāriputra said: 'Mañjuśrī, if that is so, why did these five hundred Bhikshus rise from their seats, disparage and slander what you said, and loudly proclaim before the Buddha: 'We do not need to see Mañjuśrī, nor do we need to hear the name of Mañjuśrī, this place also needs to be abandoned, and all the abodes of Mañjuśrī are not to be visited.' Having said these words, they left the assembly?' At that time, the Bodhisattva Mañjuśrī Kumārabhūta praised the Venerable Śāriputra, saying: 'Excellent, excellent, Śāriputra, you are truly skilled at speaking, expressing the words spoken by those Bhikshus. Why? Because in reality, there is no Mañjuśrī to be obtained. If in reality there is no Mañjuśrī to be obtained, then Mañjuśrī is also not to be seen or heard, and thus, that place also needs to be abandoned. Why? All the abodes of Mañjuśrī, that place and Mañjuśrī, are all without substance. That which is without substance, is not even to be approached, and should be abandoned.' At that time, as the Bodhisattva Mañjuśrī spoke thus, the five hundred Bhikshus returned and entered the assembly, saying to Mañjuśrī: 'As you have spoken, it is not for us, how can we understand what you have said?' At that time, the Bodhisattva Mañjuśrī praised those Bhikshus, saying: 'Excellent, excellent, it is so, it is so. The Tathāgata (如來，another title for the Buddha), the World-Honored One, and all the Śrāvakas (聲聞，disciples who hear the Buddha's teachings), should act in this way regarding this Dharma.'

莫須知之。諸比丘於是法中，亦須如是作，莫須知之，亦非不須知。所以者何？如是法者，即是常住亦名法界。若常住法界者，無憶、無念。無憶、無念者，一切無證、無不證。無不證者，亦非不證、不憶、不念，若如是知者，即名如來真實聲聞弟子，名為最上，得言應供者。」

爾時文殊尸利童真菩薩說是語時，于彼五百比丘眾中，四百比丘于無漏法中，心得解脫，一百比丘更增毀呰，起誹謗心，于現身中生，陷入于大地獄中。

爾時尊者舍利弗，即白文殊尸利童真菩薩言：「文殊尸利！仁者何故不順眾生而說法也？令是一百比丘退失墮落。」

爾時世尊即告尊者舍利弗言：「汝舍利弗莫作是言。所以者何？舍利弗！是一百比丘，若不聞是甚深法本者，當知彼輩，必定墮大地獄中，一劫受苦；從地獄出已，然後方得人身、人道。以彼諸比丘輩，聞是法本，甚深義故，所有惡業重罪，應墮大地獄中，一劫受苦。今日入于大叫喚地獄之中，一觸受已，即得上生兜率天中受諸天樂。汝舍利弗當知，是諸比丘，聞此法故，速除多罪，暫少輕受。汝舍利弗當知，是一百比丘，于彌勒菩薩下產生道，初會說法，聲聞眾中，得阿羅漢果，盡諸有漏，無復煩惱，三明、六通、具八解脫，身心煩惱二餘俱盡。是故舍

【現代漢語翻譯】現代漢語譯本：莫要認為必須知道。各位比丘，對於這法，也需要這樣去做，不要認為必須知道，也不是不需要知道。為什麼呢？因為這樣的法，就是常住，也叫做法界。如果是常住法界，就沒有憶念，沒有思念。沒有憶念，沒有思念，就是一切都沒有證得，也沒有沒有證得。沒有沒有證得，也不是沒有證得、沒有憶念、沒有思念，如果像這樣知道的，就叫做如來真實的聲聞弟子，叫做最上，可以稱為應供者。

當時文殊尸利（Manjushri）童真菩薩說這些話的時候，在那五百比丘眾中，四百比丘在無漏法中，心得解脫，一百比丘更加增添譭謗，生起誹謗之心，在現世中就墮入大地獄中。

當時尊者舍利弗（Sariputra），就對文殊尸利（Manjushri）童真菩薩說：『文殊尸利（Manjushri）！仁者為什麼不順應眾生而說法呢？讓這一百比丘退失墮落。』

當時世尊就告訴尊者舍利弗（Sariputra）說：『你舍利弗（Sariputra）不要這樣說。為什麼呢？舍利弗（Sariputra）！這一百比丘，如果不聽聞這甚深法本，應當知道他們，必定墮入大地獄中，一劫受苦；從地獄出來以後，然後才能得到人身、人道。因為這些比丘們，聽聞這法本，甚深義的緣故，所有惡業重罪，本應墮入大地獄中，一劫受苦。今天進入大叫喚地獄之中，一觸受以後，就能上生兜率天中享受諸天之樂。你舍利弗（Sariputra）應當知道，這些比丘，因為聽聞此法的緣故，迅速消除許多罪業，暫時稍微承受。你舍利弗（Sariputra）應當知道，這一百比丘，在彌勒菩薩（Maitreya）下產生道，初次說法的時候，在聲聞眾中，得到阿羅漢果，斷盡所有有漏，沒有再有煩惱，具足三明、六通、八解脫，身心煩惱兩種剩餘都已斷盡。所以舍

【English Translation】 English version: 'Do not assume you must know it. Monks, regarding this Dharma, you must act in this way, do not assume you must know it, nor is it that you do not need to know it. Why? Because this Dharma is permanent and is also called the Dharmadhatu (realm of Dharma). If it is the permanent Dharmadhatu (realm of Dharma), there is no memory, no thought. Without memory, without thought, there is neither attainment nor non-attainment. Without non-attainment, it is neither non-attainment, non-memory, nor non-thought. If one knows in this way, they are called the Tathagata's (Thus Come One) true Shravaka (voice-hearer) disciples, called the supreme, and can be called worthy of offerings.'

At that time, when Manjushri (Bodhisattva of wisdom) Kumara Bodhisattva spoke these words, among the five hundred monks, four hundred monks attained liberation in the unconditioned Dharma, while one hundred monks further increased their slander, giving rise to a mind of defamation, and in their present lives fell into the great hell.

At that time, Venerable Sariputra (one of the Buddha's chief disciples) then said to Manjushri (Bodhisattva of wisdom) Kumara Bodhisattva: 'Manjushri (Bodhisattva of wisdom)! Why does the benevolent one not teach the Dharma in accordance with sentient beings, causing these one hundred monks to regress and fall?'

At that time, the World Honored One then told Venerable Sariputra (one of the Buddha's chief disciples): 'You, Sariputra (one of the Buddha's chief disciples), should not speak in this way. Why? Sariputra (one of the Buddha's chief disciples)! If these one hundred monks did not hear this profound Dharma root, you should know that they would certainly fall into the great hell, suffering for one kalpa (eon); after emerging from hell, they would then be able to obtain a human body and the human path. Because these monks heard this Dharma root, the profound meaning, all their evil karma and heavy offenses, which should have caused them to fall into the great hell, suffering for one kalpa (eon), today they enter the Great Crying Hell, and after experiencing one touch, they will ascend to the Tushita Heaven, enjoying the pleasures of the devas (gods). You, Sariputra (one of the Buddha's chief disciples), should know that these monks, because of hearing this Dharma, quickly eliminate many offenses, temporarily enduring a little suffering. You, Sariputra (one of the Buddha's chief disciples), should know that these one hundred monks, when Maitreya (the future Buddha) Bodhisattva descends and attains enlightenment, at the first Dharma assembly, among the Shravaka (voice-hearer) assembly, will attain Arhatship (one who is free from rebirth), exhausting all outflows, with no more afflictions, possessing the three insights, six supernormal powers, and eight liberations, both physical and mental afflictions completely extinguished. Therefore, give'

利弗，寧於是法本修多羅中，疑心聽受，不用成就四禪定心及四無量心，亦復不用具足成就四無色定心。何以故？雖覆成就如是法者，若不聞是甚深法本，于煩惱中不得解脫生、老、病、死、憂悲、苦惱，我愍此輩說是法本。」

爾時尊者舍利弗，即白文殊尸利菩薩言：「希有希有，文殊尸利乃能善說如是法本，為欲教化諸眾生故。」

文殊尸利菩薩言：「舍利弗！真實際者不增、不減，法界不增，不減，眾生界者亦無增減。所以者何？如是等法，但有言說，無可得者。彼不為此、此不為彼，即自無、自有何依處。是故舍利弗，菩提者即是解脫也。何以故？所有法智無異處故，非作、非不作。若如是知，名為已入涅槃者。」

爾時世尊即告尊者舍利弗言：「舍利弗！如是如是，如文殊尸利菩薩所說，真實際中無增、無減，法界眾生界亦無增減，不受煩惱、不受解脫。」

爾時世尊說是語已，為欲重明真實義故，復以妙偈而說頌曰：

「過現未來法，　　唯語無真實，　彼若於實處，　　一相無差別。　若無相分別，　　是即有真相，　無相無分別，　　分別亦無相。　若不作分別，　　不了別涅槃，　是二皆魔事，　　智者應當知。　陰界諸入中，　　我雖名字說，　無生

【現代漢語翻譯】現代漢語譯本：舍利弗（Śāriputra，佛陀十大弟子之一），如果有人對於這個法本修多羅（sūtra，經）心存疑慮地聽受，不因此成就四禪定心（dhyāna，禪那）以及四無量心（apramāṇa，又稱四梵住），也不因此具足成就四無色定心（ārūpya-samāpatti，無色界定）。為什麼呢？即使成就了這些法，如果不聽聞這個甚深法本，就無法從煩惱中解脫，擺脫生、老、病、死、憂悲、苦惱。我憐憫這些人，所以才說這個法本。

這時，尊者舍利弗（Śāriputra）對文殊尸利菩薩（Mañjuśrī，象徵智慧的菩薩）說：『稀有啊，稀有啊，文殊尸利（Mañjuśrī）您能如此善巧地說出這樣的法本，是爲了教化一切眾生的緣故。』

文殊尸利菩薩（Mañjuśrī）說：『舍利弗（Śāriputra）！真實際（bhūta-koṭi，真實之際）是不增不減的，法界（dharma-dhātu，一切法的總稱）不增不減，眾生界（sattva-dhātu，一切眾生的總稱）也是沒有增減的。為什麼呢？像這些法，都只是言說而已，沒有真實可得的。它不爲了這個，這個也不爲了它，自身就是沒有的，又有什麼可以依靠的呢？所以，舍利弗（Śāriputra），菩提（bodhi，覺悟）就是解脫。為什麼呢？因為所有法智（dharma-jñāna，對一切法的智慧）沒有差異之處，既不是造作的，也不是不造作的。如果能這樣理解，就叫做已經進入涅槃（nirvāṇa，寂滅）的人。』

這時，世尊（Bhagavān，佛陀的尊稱）告訴尊者舍利弗（Śāriputra）：『舍利弗（Śāriputra）！是這樣的，是這樣的，正如文殊尸利菩薩（Mañjuśrī）所說，真實際（bhūta-koṭi）中沒有增減，法界（dharma-dhātu）和眾生界（sattva-dhātu）也沒有增減，不受煩惱，也不受解脫。』

這時，世尊（Bhagavān）說完這些話后，爲了再次闡明真實義，又用美妙的偈頌說道：

『過去、現在、未來法，唯有言語無真實，彼若於實處，一相無差別。若無相分別，是即有真相，無相無分別，分別亦無相。若不作分別，不了別涅槃（nirvāṇa），是二皆魔事，智者應當知。陰界諸入中，我雖名字說，無生』

【English Translation】 English version: Śāriputra (one of the Buddha's ten principal disciples), if someone listens to this Dharma-principle sūtra (sūtra, discourse) with a doubting mind, without thereby achieving the four dhyāna (dhyāna, meditation) minds and the four apramāṇa (apramāṇa, immeasurable minds, also known as the four Brahmā-vihāras), and also without fully achieving the four ārūpya-samāpatti (ārūpya-samāpatti, formless attainments) minds. Why is that? Even if one achieves these dharmas, if one does not hear this profound Dharma-principle, one cannot be liberated from afflictions, escaping birth, old age, sickness, death, sorrow, grief, suffering, and distress. I pity these people, therefore I speak this Dharma-principle.'

At that time, the Venerable Śāriputra (Śāriputra) said to Mañjuśrī Bodhisattva (Mañjuśrī, the Bodhisattva symbolizing wisdom): 'Rare indeed, rare indeed, Mañjuśrī (Mañjuśrī), you are able to skillfully speak such a Dharma-principle, for the sake of teaching and transforming all sentient beings.'

Mañjuśrī Bodhisattva (Mañjuśrī) said: 'Śāriputra (Śāriputra)! The bhūta-koṭi (bhūta-koṭi, the limit of reality) neither increases nor decreases, the dharma-dhātu (dharma-dhātu, the realm of all dharmas) neither increases nor decreases, and the sattva-dhātu (sattva-dhātu, the realm of all beings) also has no increase or decrease. Why is that? These dharmas are merely words, and nothing can be truly obtained. It is not for this, and this is not for it; it is inherently without existence, so what can it rely on? Therefore, Śāriputra (Śāriputra), bodhi (bodhi, enlightenment) is liberation. Why is that? Because all dharma-jñāna (dharma-jñāna, wisdom regarding all dharmas) has no difference, neither created nor uncreated. If one knows this way, it is called one who has entered nirvāṇa (nirvāṇa, cessation).'

At that time, the Bhagavan (Bhagavān, the Blessed One, an epithet of the Buddha) said to the Venerable Śāriputra (Śāriputra): 'Śāriputra (Śāriputra)! It is so, it is so, just as Mañjuśrī Bodhisattva (Mañjuśrī) has said, in the bhūta-koṭi (bhūta-koṭi) there is no increase or decrease, and the dharma-dhātu (dharma-dhātu) and sattva-dhātu (sattva-dhātu) also have no increase or decrease, neither subject to afflictions nor subject to liberation.'

At that time, after the Bhagavan (Bhagavān) spoke these words, in order to further clarify the true meaning, he again spoke in beautiful verses:

'Past, present, and future dharmas, Are only words, without reality, If they are in the real place, They are of one form, without difference. If there is no distinguishing of forms, Then there is true appearance, Without form, without distinction, Distinction is also without form. If one does not make distinctions, One does not understand nirvāṇa (nirvāṇa), These two are both the work of Māra, The wise should know. In the skandhas, realms, and entrances, Though I speak of them by name, Without birth.'

名字者，　　彼二還一相。　起心正分別，　　彼即成邪念，　妙智無分別，　　以有空行故。　分別有思量，　　無分別無思，　了別即是相，　　不了得涅槃。　若能如是知，　　名為大智者，　是故盡智者，　　得智無分別。　智慧說于智，　　智說還自空，　是中能忍者，　　是名為大智。　假使滿三千，　　七寶持用施，　忍信是法者，　　其福為最上。　假使億劫中，　　施戒忍精進，　通辯成就福，　　不比持是經。　若持是經者，　　至真等即說，　是經功德力，　　彼悉當成佛。」

爾時，世尊說是法本修多羅偈時，一萬雜類眾生，遠塵離垢，得清凈法眼；五百比丘于無漏法中心得解脫；八萬欲界天子未發心者，皆得發於阿耨多羅三藐三菩提心。世尊爾時即授彼記：「皆于星宿劫中，得成阿耨多羅三藐三菩提，皆同一號名曰法開華如來至真等正覺。」

佛說是經已，文殊尸利童子、尊者舍利弗等五百比丘，天龍八部、諸鬼神等，聞佛所說歡喜奉行。

佛說文殊尸利經

【現代漢語翻譯】現代漢語譯本：『名字』，是指二者還是一種相狀。如果生起心念去分別，那就會變成邪念。真正的智慧是沒有分別的，因為它在有和空之間執行。分別伴隨著思量，沒有分別就沒有思量。了別就是相，不了別就能證得涅槃（Nirvana）。如果能夠這樣理解，就可以稱作是大智者。因此，窮盡智慧的人，得到的智慧是沒有分別的。智慧能夠說出智慧，但智慧的說法本身也是空性的。能夠在這種空性中安忍的人，就叫做大智者。即使用充滿三千大千世界的七寶來佈施，能夠忍耐並相信這個法的人，他的福報才是最殊勝的。即使在億劫的時間裡，行佈施、持戒、忍辱、精進，通達辯才成就的福報，也比不上受持這部經。如果有人受持這部經，至真佛（Tathagata）就會宣說，這部經的功德力，能使他們全部成就佛果。當時，世尊（Bhagavan）宣說這部法本修多羅（Sutra）偈頌時，一萬種不同的眾生，遠離塵垢，得到了清凈的法眼；五百比丘（Bhikkhu）在無漏法中內心得到解脫；八萬欲界天子中未發菩提心的人，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta）。世尊當時就給他們授記：『你們都將在星宿劫中，成就阿耨多羅三藐三菩提，都同一個名號，叫做法開華如來（Tathagata）至真等正覺（Sammasambuddha）。』佛陀（Buddha）說完這部經后，文殊尸利（Manjushri）童子、尊者舍利弗（Sariputra）等五百比丘，天龍八部、諸鬼神等，聽聞佛陀所說，都歡喜奉行。《佛說文殊尸利經》

【English Translation】 English version: 'Name' refers to the state where the two are still one aspect. If one gives rise to a mind of discrimination, it becomes a perverse thought. True wisdom is without discrimination, as it operates between existence and emptiness. Discrimination is accompanied by thought, non-discrimination is without thought. Differentiation is form, non-differentiation attains Nirvana. If one can understand in this way, one is called a great wise person. Therefore, those who exhaust wisdom attain wisdom without discrimination. Wisdom can speak of wisdom, but the speaking of wisdom itself is empty. One who can endure in this emptiness is called a great wise person. Even if one were to give offerings of the seven treasures filling three thousand great chiliocosms, the merit of one who endures and believes in this Dharma is the most supreme. Even if one practices giving, discipline, patience, and diligence for billions of kalpas, the merit of eloquence and accomplishment cannot compare to upholding this Sutra. If one upholds this Sutra, the Tathagata will declare that the power of merit of this Sutra will enable them all to attain Buddhahood. At that time, when the Bhagavan spoke this Dharma-text Sutra verses, ten thousand kinds of beings, far from dust and defilement, obtained the pure Dharma-eye; five hundred Bhikkhus attained liberation in their hearts in the unconditioned Dharma; eighty thousand desire-realm devas who had not yet generated the Bodhi-citta, all generated the Anuttara-samyak-sambodhi-citta. The Bhagavan then bestowed predictions upon them: 'You will all attain Anuttara-samyak-sambodhi in the Constellation Kalpa, all with the same name, called Dharma Blossom Tathagata Sammasambuddha.' After the Buddha finished speaking this Sutra, Manjushri Bodhisattva, the Venerable Sariputra, and five hundred Bhikkhus, the eight classes of gods and dragons, and all the ghosts and spirits, hearing what the Buddha had said, rejoiced and practiced accordingly. The Sutra Spoken by the Buddha on Manjushri