T16n0668_佛說不增不減經

大正藏第 16 冊 No. 0668 佛說不增不減經

No. 668

佛說不增不減經

元魏北印度三藏菩提流支譯

如是我聞：

一時，婆伽婆住王舍城耆阇崛山中，與大比丘眾千二百五十人俱，諸菩薩摩訶薩無量無邊不可稱計。

爾時慧命舍利弗，于大眾中即從坐起，前至佛所，到已頂禮佛足，退坐一面，合掌白佛言：「世尊！一切眾生從無始世來，周旋六道，往來三界，於四生中輪迴生死，受苦無窮。世尊！此眾生聚、眾生海，為有增減？為無增減？此義深隱，我未能解。若人問我，當云何答？」

爾時世尊告舍利弗：「善哉，善哉！舍利弗！汝為安隱一切眾生，安樂一切眾生，憐愍一切眾生，利益一切眾生，饒益安樂一切眾生、諸天人故，乃能問我是甚深義。舍利弗！汝若不問如來、應供、正遍知如是義者，有多過咎。所以者何？于現在世及未來世，諸天人等一切眾生，長受衰惱損害之事，永失一切利益安樂。舍利弗！大邪見者，所謂見眾生界增、見眾生界減。舍利弗！此大邪見諸眾生等，以是見故，生盲無目，是故長夜妄行邪道，以是因緣，于現在世墮諸惡趣。舍利弗！大險難者，所謂取眾生界增堅著妄執、取眾生界減堅著妄執。舍利弗！此諸眾

【現代漢語翻譯】現代漢語譯本《佛說不增不減經》

元魏北印度三藏菩提流支譯

如是我聞：

一時，婆伽婆（Bhagavan，世尊）住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa，鷲峰山）中，與一千二百五十位大比丘眾在一起，還有無量無邊不可稱計的菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）。

當時，慧命舍利弗（Śāriputra），在大眾中即從座位上站起，走到佛前，到達后頂禮佛足，退坐在一旁，合掌對佛說：『世尊！一切眾生從無始以來，周旋於六道（gati，輪迴的六個去處），往來於三界（tridhātu，欲界、色界、無色界），在四生（caturyoni，胎生、卵生、濕生、化生）中輪迴生死，承受無盡的痛苦。世尊！這眾生聚集、眾生之海，是有增減呢？還是沒有增減呢？這個意義深奧隱晦，我未能理解。如果有人問我，我應當如何回答？』

當時世尊告訴舍利弗：『善哉，善哉！舍利弗！你爲了安穩一切眾生，安樂一切眾生，憐憫一切眾生，利益一切眾生，饒益安樂一切眾生、諸天人，才能夠問我這個甚深之義。舍利弗！你若不問如來（Tathāgata，佛的稱號之一）、應供（Arhat，阿羅漢，值得供養的人）、正遍知（Samyak-saṃbuddha，正等覺者）這樣的意義，會有很多過失。為什麼呢？因為在現在世和未來世，諸天人等一切眾生，會長久地遭受衰惱損害之事，永遠失去一切利益安樂。舍利弗！大邪見者，就是認為眾生界有增、認為眾生界有減。舍利弗！這些具有大邪見的眾生，因為這種見解，生來就盲目無眼，因此長夜妄行邪道，因為這個因緣，在現在世墮入各種惡趣（durgati，不好的去處）。舍利弗！大險難者，就是執取眾生界增而堅固執著妄想，執取眾生界減而堅固執著妄想。舍利弗！這些眾'

【English Translation】 English version The Sutra of No Increase No Decrease Spoken by the Buddha

Translated by Tripiṭaka Bodhiruci from North India during the Yuan Wei Dynasty

Thus have I heard:

At one time, the Bhagavan (World-Honored One) was dwelling in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with a great assembly of twelve hundred and fifty Bhikṣus (monks), and countless, immeasurable Bodhisattva-mahāsattvas (great Bodhisattvas).

At that time, the Venerable Śāriputra (Sariputta), arose from his seat in the assembly, approached the Buddha, prostrated himself at the Buddha's feet, withdrew to one side, and, with his palms joined, said to the Buddha: 'World-Honored One! All sentient beings, from beginningless time, have revolved within the six destinies (gati), traveled back and forth within the three realms (tridhātu), and transmigrated through the four forms of birth (caturyoni), enduring endless suffering. World-Honored One! This gathering of sentient beings, this ocean of sentient beings, does it increase or decrease? Or does it neither increase nor decrease? This meaning is profound and hidden, and I have not been able to understand it. If someone were to ask me, how should I answer?'

At that time, the World-Honored One said to Śāriputra: 'Excellent, excellent! Śāriputra! For the sake of pacifying all sentient beings, bringing happiness to all sentient beings, having compassion for all sentient beings, benefiting all sentient beings, and bestowing benefit and happiness upon all sentient beings, including gods and humans, you have been able to ask me about this profound meaning. Śāriputra! If you were not to ask the Tathāgata (Thus Come One), the Arhat (Worthy of Offerings), the Samyak-saṃbuddha (Perfectly Enlightened One) about such a meaning, there would be many faults. Why is that? Because in the present and future lives, all sentient beings, including gods and humans, would long suffer from decline, distress, and harm, and would forever lose all benefit and happiness. Śāriputra! Those with great wrong views are those who see the realm of sentient beings as increasing or see the realm of sentient beings as decreasing. Śāriputra! These sentient beings with great wrong views, because of these views, are born blind and without eyes, and therefore wander on wrong paths in delusion throughout the long night. Because of this cause, they fall into various evil destinies (durgati) in the present life. Śāriputra! Those with great dangers are those who grasp at the increase of the realm of sentient beings and firmly cling to false conceptions, and those who grasp at the decrease of the realm of sentient beings and firmly cling to false conceptions. Śāriputra! These beings'

生堅著妄執，是故長夜妄行邪道，以是因緣，于未來世墮諸惡趣。

「舍利弗！一切愚癡凡夫，不如實知一法界故、不如實見一法界故，起邪見心，謂眾生界增、眾生界減。舍利弗！如來在世，我諸弟子不起此見。若我滅后，過五百歲，多有眾生愚無智慧，于佛法中雖除鬚髮、服三法衣現沙門像，然其內無沙門德行。如是等輩，實非沙門自謂沙門，非佛弟子謂佛弟子，而自說言：『我是沙門，真佛弟子。』如是等人，起增減見。何以故？此諸眾生以依如來不了義經，無慧眼故、遠離如實空見故，不如實知如來所證初發心故、不如實知修集無量菩提功德行故、不如實知如來所得無量法故、不如實知如來無量力故、不如實知如來無量境界故、不信如來無量行處故、不如實知如來不思議無量法自在故、不如實知如來不思議無量方便故、不能如實分別如來無量差別境界故、不能善入如來不可思議大悲故、不如實知如來大涅槃故。

「舍利弗，愚癡凡夫無聞慧故，聞如來涅槃起斷見滅見，以起斷想及滅想故，謂眾生界減，成大邪見極重惡業。複次舍利弗！此諸眾生依于減見覆起三見，此三種見與彼減見不相舍離猶如羅網。何謂三見？一者斷見，謂畢竟盡；二者滅見，謂即涅槃；三者無涅槃見，謂此涅槃畢竟空寂。舍

【現代漢語翻譯】現代漢語譯本由於眾生執著于虛妄的見解，因此在漫長的黑夜裡行走于邪道，因為這樣的因緣，在未來的世間會墮入各種惡趣。

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！一切愚癡的凡夫，因為不能如實地瞭解一法界，不能如實地見到一法界，所以生起邪見，認為眾生界會增加，眾生界會減少。舍利弗（Śāriputra）！如來在世的時候，我的弟子們不會生起這樣的見解。如果我滅度之後，過了五百年，會有很多眾生愚昧沒有智慧，在佛法中雖然剃除了鬚髮、穿著三法衣，顯現出沙門的形象，然而他們的內心卻沒有沙門的德行。像這樣的人，實際上不是沙門卻自稱為沙門，不是佛的弟子卻自稱為佛的弟子，並且自己說：『我是沙門，是真正的佛弟子。』像這樣的人，會生起增減的見解。為什麼呢？因為這些眾生依賴於如來的不了義經，沒有智慧的眼睛，遠離了如實的空見，不能如實地瞭解如來所證悟的初發心，不能如實地瞭解修集無量菩提功德的行為，不能如實地瞭解如來所得到的無量法，不能如實地瞭解如來的無量力，不能如實地瞭解如來的無量境界，不相信如來的無量行處，不能如實地瞭解如來不可思議的無量法自在，不能如實地瞭解如來不可思議的無量方便，不能如實地分別如來的無量差別境界，不能很好地進入如來不可思議的大悲之中，不能如實地瞭解如來的大涅槃。

『舍利弗（Śāriputra），愚癡的凡夫因為沒有聽聞佛法的智慧，聽到如來的涅槃就生起斷見和滅見，因為生起斷滅的想法，就認為眾生界減少，這會形成很大的邪見和極重的惡業。再次，舍利弗（Śāriputra）！這些眾生依賴於減少的見解，又會生起三種見解，這三種見解與減少的見解不會互相舍離，就像羅網一樣。什麼是三種見解呢？第一種是斷見，認為一切都會徹底消失；第二種是滅見，認為涅槃就是徹底的滅亡；第三種是沒有涅槃的見解，認為涅槃是徹底的空寂。

【English Translation】 English version Clinging firmly to deluded views, beings wander in evil paths throughout the long night. Due to this cause and condition, they will fall into various evil realms in future lives.

'Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! All ignorant ordinary beings, because they do not truly know the one Dharma realm, do not truly see the one Dharma realm, give rise to perverse views, thinking that the realm of beings increases or decreases. Śāriputra! When the Tathāgata (如來，one of the titles of a Buddha) is in the world, my disciples do not give rise to this view. If, after my extinction, five hundred years pass, many beings will be foolish and without wisdom. Although they shave their heads and beards in the Buddha-dharma, wear the three Dharma robes, and appear as śrāmaṇas (沙門，Buddhist monks), their hearts lack the virtuous conduct of śrāmaṇas. Such beings are not truly śrāmaṇas, yet they call themselves śrāmaṇas; they are not disciples of the Buddha, yet they call themselves disciples of the Buddha, and they say, 『I am a śrāmaṇa, a true disciple of the Buddha.』 Such beings give rise to views of increase and decrease. Why is this? Because these beings rely on the Tathāgata』s sūtras of provisional meaning, lack the eye of wisdom, are far from the true and real view of emptiness, do not truly know the initial aspiration of the Tathāgata』s enlightenment, do not truly know the practice of accumulating immeasurable bodhi (菩提，enlightenment) merits, do not truly know the immeasurable dharmas attained by the Tathāgata, do not truly know the immeasurable powers of the Tathāgata, do not truly know the immeasurable realms of the Tathāgata, do not believe in the immeasurable activities of the Tathāgata, do not truly know the inconceivable and immeasurable Dharma-sovereignty of the Tathāgata, do not truly know the inconceivable and immeasurable skillful means of the Tathāgata, cannot truly distinguish the immeasurable and differentiated realms of the Tathāgata, cannot well enter into the inconceivable great compassion of the Tathāgata, and do not truly know the great nirvāṇa (涅槃，liberation) of the Tathāgata.'

'Śāriputra, ignorant ordinary beings, lacking the wisdom of hearing the Dharma, upon hearing of the Tathāgata』s nirvāṇa, give rise to views of annihilation and extinction. Because they give rise to thoughts of annihilation and extinction, they think that the realm of beings decreases, which forms great perverse views and extremely heavy evil karma. Furthermore, Śāriputra! These beings, relying on the view of decrease, again give rise to three views. These three views are inseparable from that view of decrease, like a net. What are the three views? The first is the view of annihilation, thinking that everything will utterly cease; the second is the view of extinction, thinking that nirvāṇa is utter annihilation; the third is the view of no nirvāṇa, thinking that nirvāṇa is utterly empty and still.'

利弗！此三種見，如是縛、如是執、如是觸，以是三見力因緣故，展轉復生二種邪見，此二種見與彼三見，不相舍離猶如羅網。何謂二見？一者無慾見，二者畢竟無涅槃見。

「舍利弗！依無慾見覆起二見，此二種見與無慾見不相舍離猶如羅網。何謂二見？一者戒取見，二者于不凈中起凈顛倒見。

「舍利弗！依畢竟無涅槃見，復起六種見，此六種見與無涅槃見不相舍離猶如羅網。何謂六見？一者世間有始見，二者世間有終見，三者眾生幻化所作見，四者無苦無樂見，五者無眾生事見，六者無聖諦見。

「複次舍利弗！此諸眾生依于增見，復起二見，此二種見與彼增見不相舍離猶如羅網。何謂二見？一者涅槃始生見，二者無因無緣忽然而有見。舍利弗！此二種見，令諸眾生，于善法中無愿欲心、勤精進心。舍利弗，是諸眾生，以起如是二種見故，正使七佛如來、應、正遍知次第出世為其說法，于善法中若生欲心、勤精進心，無有是處。

「舍利弗，此二種見乃是無明諸惑根本，所謂涅槃始生見，無因無緣忽然而有見。

舍利弗，此二種見，乃是極惡根本大患之法。

「舍利弗，依此二見起一切見，此一切見與彼二見不相舍離猶如羅網。一切見者，所謂若內若外，若粗若細若中種

【現代漢語翻譯】現代漢語譯本：『舍利弗(Śāriputra，佛陀十大弟子之一)！這三種見解，就像是束縛、執著、纏繞，因為這三種見解的力量和因緣，輾轉又產生兩種邪見，這兩種見解與那三種見解，不相舍離，就像羅網一樣。什麼是這兩種見解？一是無慾見，二是畢竟無涅槃見(Nirvana，佛教術語，指解脫)。』

『舍利弗(Śāriputra)！依據無慾見，又產生兩種見解，這兩種見解與無慾見不相舍離，就像羅網一樣。什麼是這兩種見解？一是戒取見，二是在不凈的事物中產生清凈顛倒的見解。』

『舍利弗(Śāriputra)！依據畢竟無涅槃見(Nirvana)，又產生六種見解，這六種見解與無涅槃見不相舍離，就像羅網一樣。什麼是這六種見解？一是認為世間有開始的見解，二是認為世間有終結的見解，三是認為眾生是幻化所造的見解，四是認為沒有苦也沒有樂的見解，五是認為沒有眾生造業的見解，六是認為沒有聖諦(Arya Satya，佛教基本教義，四聖諦)的見解。』

『再次，舍利弗(Śāriputra)！這些眾生依據增益見，又產生兩種見解，這兩種見解與那增益見不相舍離，就像羅網一樣。什麼是這兩種見解？一是認為涅槃(Nirvana)是新產生的見解，二是認為沒有原因沒有條件，突然就有的見解。舍利弗(Śāriputra)！這兩種見解，使眾生對於善法沒有願望和慾望，也沒有勤奮精進的心。舍利弗(Śāriputra)，這些眾生，因為生起這兩種見解的緣故，即使七佛如來(Tathagata，佛的稱號之一)、應供(Arhat，值得供養的人)、正遍知(Samyak-saṃbuddha，完全覺悟者)次第出世為他們說法，他們對於善法若能生起願望和慾望，以及勤奮精進的心，是沒有這種可能性的。』

『舍利弗(Śāriputra)，這兩種見解是無明和各種迷惑的根本，就是認為涅槃(Nirvana)是新產生的見解，以及沒有原因沒有條件，突然就有的見解。』

『舍利弗(Śāriputra)，這兩種見解，是極惡的根本，是巨大的禍患之法。』

『舍利弗(Śāriputra)，依據這兩種見解，產生一切見解，這所有見解與那兩種見解不相舍離，就像羅網一樣。一切見解，就是指無論是內在的還是外在的，無論是粗糙的還是細微的，無論是中等的』

【English Translation】 English version: 『Shariputra (Śāriputra, one of the ten principal disciples of the Buddha)! These three views are like bonds, attachments, and entanglements. Because of the power and conditions of these three views, two more wrong views are produced in turn. These two views are inseparable from those three views, just like a net. What are these two views? One is the view of non-desire, and the other is the view of ultimate non-Nirvana (Nirvana, a Buddhist term referring to liberation).』

『Shariputra (Śāriputra)! Based on the view of non-desire, two more views arise. These two views are inseparable from the view of non-desire, just like a net. What are these two views? One is the view of clinging to precepts, and the other is the view of perceiving purity in impure things, which is a reversed perception.』

『Shariputra (Śāriputra)! Based on the view of ultimate non-Nirvana (Nirvana), six more views arise. These six views are inseparable from the view of non-Nirvana, just like a net. What are these six views? One is the view that the world has a beginning, the second is the view that the world has an end, the third is the view that beings are created by illusion, the fourth is the view that there is neither suffering nor joy, the fifth is the view that there is no action of beings, and the sixth is the view that there are no Noble Truths (Arya Satya, the basic teachings of Buddhism, the Four Noble Truths).』

『Furthermore, Shariputra (Śāriputra)! These beings, based on the view of increase, again produce two views. These two views are inseparable from that view of increase, just like a net. What are these two views? One is the view that Nirvana (Nirvana) is newly produced, and the other is the view that it exists suddenly without cause or condition. Shariputra (Śāriputra)! These two views cause beings to have no desire or longing for good dharmas, nor diligent and vigorous minds. Shariputra (Śāriputra), because these beings have arisen such two views, even if the Seven Buddhas Tathagatas (Tathagata, one of the titles of the Buddha), Arhats (Arhat, one who is worthy of offerings), Samyak-saṃbuddhas (Samyak-saṃbuddha, fully enlightened ones) appear in succession to teach them, there is no possibility that they will develop a desire or longing for good dharmas, or a diligent and vigorous mind.』

『Shariputra (Śāriputra), these two views are the root of ignorance and all delusions, namely the view that Nirvana (Nirvana) is newly produced, and the view that it exists suddenly without cause or condition.』

『Shariputra (Śāriputra), these two views are the root of extreme evil, and are laws of great calamity.』

『Shariputra (Śāriputra), based on these two views, all views arise. All these views are inseparable from those two views, just like a net. All views refer to whether they are internal or external, whether they are coarse or subtle, whether they are middling』

種諸見。

「所謂增見、減見，舍利弗！此二種見依止一界，同一界合一界。一切愚癡凡夫，不如實知彼一界故、不如實見彼一界故，起于極惡大邪見心，謂眾生界增、謂眾生界減。」

爾時，慧命舍利弗白佛言：「世尊！何者是一界？而言一切愚癡凡夫，不如實知彼一界故、不如實見彼一界故，起于極惡大邪見心，謂眾生界增、謂眾生界減。」舍利弗言：「善哉世尊！此義甚深，我未能解。唯愿如來為我解說，令得解了。」

爾時世尊告慧命舍利弗：「此甚深義，乃是如來智慧境界，亦是如來心所行處。舍利弗！如是深義，一切聲聞、緣覺智慧所不能知、所不能見，不能觀察，何況一切愚癡凡夫而能測量？唯有諸佛如來智慧，乃能觀察知見此義。舍利弗！一切聲聞、緣覺所有智慧，於此義中唯可仰信，不能如實知見觀察。舍利弗！甚深義者即是第一義諦，第一義諦者即是眾生界，眾生界者即是如來藏，如來藏者即是法身。舍利弗！如我所說法身義者，過於恒沙，不離不脫、不斷不異不思議佛法如來功德智慧。

「舍利弗！如世間燈，所有明色及觸，不離不脫。又如摩尼寶珠，所有明色形相，不離不脫。舍利弗！如來所說法身之義亦復如是，過於恒沙不離不脫、不斷不異不思議佛法如來功德

【現代漢語翻譯】現代漢語譯本種下各種見解。

『所謂的增見、減見，舍利弗（Śāriputra，智慧第一的弟子）！這兩種見解都依賴於一個界，同一個界結合於一個界。一切愚癡凡夫，因為不如實地知曉那個界、不如實地見到那個界，所以生起極其惡劣的大邪見心，認為眾生界增加了，認為眾生界減少了。』

當時，慧命舍利弗（Śāriputra，智慧第一的弟子）稟告佛說：『世尊！什麼是那個「一界」？為什麼說一切愚癡凡夫，因為不如實地知曉那個界、不如實地見到那個界，所以生起極其惡劣的大邪見心，認為眾生界增加了，認為眾生界減少了？』舍利弗（Śāriputra，智慧第一的弟子）說：『善哉，世尊！這個道理非常深奧，我不能理解。唯愿如來為我解說，讓我能夠理解。』

當時世尊告訴慧命舍利弗（Śāriputra，智慧第一的弟子）：『這個深奧的道理，乃是如來的智慧境界，也是如來心所行之處。舍利弗（Śāriputra，智慧第一的弟子）！如此深奧的道理，一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者）的智慧都不能知曉、不能見到，不能觀察，更何況一切愚癡凡夫能夠測量？只有諸佛如來的智慧，才能觀察知見這個道理。舍利弗（Śāriputra，智慧第一的弟子）！一切聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者）所有的智慧，對於這個道理只能仰信，不能如實地知見觀察。舍利弗（Śāriputra，智慧第一的弟子）！甚深義就是第一義諦，第一義諦就是眾生界，眾生界就是如來藏（Tathāgatagarbha，一切眾生皆具的佛性），如來藏（Tathāgatagarbha，一切眾生皆具的佛性）就是法身（Dharmakāya，佛的法性之身）。舍利弗（Śāriputra，智慧第一的弟子）！如我所說的法身（Dharmakāya，佛的法性之身）的意義，超過恒河沙數，不離不脫、不斷不異、不可思議的佛法如來功德智慧。』

『舍利弗（Śāriputra，智慧第一的弟子）！比如世間的燈，所有的明亮顏色和觸感，不離不脫。又如摩尼寶珠（Maṇi jewel，如意寶珠），所有的明亮顏色和形狀，不離不脫。舍利弗（Śāriputra，智慧第一的弟子）！如來所說的法身（Dharmakāya，佛的法性之身）的意義也是這樣，超過恒河沙數，不離不脫、不斷不異、不可思議的佛法如來功德

【English Translation】 English version Planting all kinds of views.

'So-called increasing view and decreasing view, Śāriputra (the disciple foremost in wisdom)! These two kinds of views rely on one realm, the same realm combines with one realm. All ignorant ordinary people, because they do not truly know that one realm, do not truly see that one realm, give rise to extremely evil great wrong views, saying that the realm of sentient beings increases, saying that the realm of sentient beings decreases.'

At that time, the wise Śāriputra (the disciple foremost in wisdom) said to the Buddha: 'World Honored One! What is that 'one realm'? Why is it said that all ignorant ordinary people, because they do not truly know that one realm, do not truly see that one realm, give rise to extremely evil great wrong views, saying that the realm of sentient beings increases, saying that the realm of sentient beings decreases?' Śāriputra (the disciple foremost in wisdom) said: 'Excellent, World Honored One! This meaning is very profound, I cannot understand it. I only wish that the Tathāgata would explain it for me, so that I can understand.'

At that time, the World Honored One told the wise Śāriputra (the disciple foremost in wisdom): 'This profound meaning is the realm of the Tathāgata's wisdom, and also the place where the Tathāgata's mind dwells. Śāriputra (the disciple foremost in wisdom)! Such a profound meaning cannot be known, cannot be seen, cannot be observed by the wisdom of all Śrāvakas (disciples who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), how much less can it be measured by all ignorant ordinary people? Only the wisdom of all Buddhas and Tathāgatas can observe and know this meaning. Śāriputra (the disciple foremost in wisdom)! All the wisdom of all Śrāvakas (disciples who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) can only believe in this meaning, but cannot truly know, see, and observe it. Śāriputra (the disciple foremost in wisdom)! The profound meaning is the ultimate truth, the ultimate truth is the realm of sentient beings, the realm of sentient beings is the Tathāgatagarbha (the Buddha-nature inherent in all beings), the Tathāgatagarbha (the Buddha-nature inherent in all beings) is the Dharmakāya (the body of the Dharma). Śāriputra (the disciple foremost in wisdom)! The meaning of the Dharmakāya (the body of the Dharma) that I speak of exceeds the sands of the Ganges, it does not leave, does not separate, does not cease, is not different, and is the inconceivable merit and wisdom of the Buddha Dharma Tathāgata.'

'Śāriputra (the disciple foremost in wisdom)! For example, the light, color, and touch of a lamp in the world do not leave or separate. Also, like a Maṇi jewel (wish-fulfilling jewel), all its bright colors and shapes do not leave or separate. Śāriputra (the disciple foremost in wisdom)! The meaning of the Dharmakāya (the body of the Dharma) that the Tathāgata speaks of is also like this, exceeding the sands of the Ganges, it does not leave, does not separate, does not cease, is not different, and is the inconceivable merit and

智慧。

「舍利弗！此法身者，是不生不滅法，非過去際、非未來際，離二邊故；舍利弗，非過去際者離生時故，非未來際者離滅時故。舍利弗，如來法身常，以不異法故、以不盡法故。舍利弗！如來法身恒，以常可歸依故、以未來際平等故。舍利弗！如來法身清涼，以不二法故、以無分別法故。舍利弗，如來法身不變，以非滅法故、以非作法故。

「舍利弗！即此法身，過於恒沙無邊煩惱所纏，從無始世來隨順世間，波浪漂流，往來生死，名為眾生。舍利弗！即此法身，厭離世間生死苦惱，棄捨一切諸有欲求，行十波羅蜜，攝八萬四千法門，修菩提行，名為菩薩。

「複次舍利弗！即此法身，離一切世間煩惱使纏，過一切苦，離一切煩惱垢，得凈得清凈，住于彼岸清凈法中，到一切眾生所愿之地，於一切境界中究竟通達，更無勝者；離一切障、離一切礙，於一切法中得自在力，名為如來、應、正遍知。是故舍利弗！不離眾生界有法身，不離法身有眾生界；眾生界即法身，法身即眾生界。舍利弗！此二法者，義一名異。

「複次舍利弗！如我上說，眾生界中亦三種法，皆真實如，不異不差。何謂三法？一者如來藏本際相應體及清凈法，二者如來藏本際不相應體及煩惱纏不清凈法，三者如來藏

【現代漢語翻譯】現代漢語譯本智慧。

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這法身（Dharmakāya，佛的法性之身）是不生不滅的法，它不屬於過去，也不屬於未來，因為它超越了二元對立；舍利弗，說它不屬於過去，是因為它超越了生起的時間，說它不屬於未來，是因為它超越了滅去的時間。舍利弗，如來（Tathāgata，佛的稱號之一）的法身是常住的，因為它不異於法，因為它不會窮盡。舍利弗！如來的法身是恒常的，因為它永遠可以作為歸依之處，因為它在未來也是平等的。舍利弗！如來的法身是清涼的，因為它是不二之法，因為它沒有分別。舍利弗，如來的法身是不變的，因為它不是滅去之法，也不是造作之法。』

『舍利弗！就是這法身，被超過恒河沙數般的無邊煩惱所纏繞，從無始以來順應世間，在波浪中漂流，往來於生死輪迴之中，這就被稱為眾生。舍利弗！就是這法身，厭離世間的生死苦惱，拋棄一切諸有的慾望和追求，修行十波羅蜜（十種到達彼岸的方法），攝取八萬四千法門，修習菩提（Bodhi，覺悟）之行，這就被稱為菩薩（Bodhisattva，追求覺悟的修行者）。』

『再者，舍利弗！就是這法身，脫離一切世間的煩惱束縛，超越一切痛苦，遠離一切煩惱垢染，獲得清凈，安住在彼岸的清凈法中，到達一切眾生所希望到達的地方，在一切境界中究竟通達，再也沒有比它更殊勝的；脫離一切障礙，脫離一切阻礙，在一切法中獲得自在的力量，這就被稱為如來、應供、正遍知（Tathāgata, Arhat, Samyak-saṃbuddha，佛的三種稱號）。所以，舍利弗！不能離開眾生界而有法身，也不能離開法身而有眾生界；眾生界就是法身，法身就是眾生界。舍利弗！這兩種法，意義相同，名稱不同。』

『再者，舍利弗！正如我上面所說，在眾生界中也有三種法，都是真實如是的，沒有差異，沒有差別。什麼是這三種法？一是如來藏（Tathāgatagarbha，如來藏）本際相應之體以及清凈法，二是如來藏本際不相應之體以及煩惱纏縛的不清凈法，三是如來藏

【English Translation】 English version Wisdom.

'Śāriputra! This Dharmakāya (the body of the Dharma, the body of the Buddha's teachings) is a Dharma that neither arises nor ceases, it is neither of the past nor of the future, because it transcends duality; Śāriputra, to say it is not of the past is because it transcends the time of arising, to say it is not of the future is because it transcends the time of ceasing. Śāriputra, the Tathāgata's Dharmakāya is permanent, because it is not different from the Dharma, because it will not be exhausted. Śāriputra! The Tathāgata's Dharmakāya is constant, because it can always be relied upon, because it is equal in the future as well. Śāriputra! The Tathāgata's Dharmakāya is cool and refreshing, because it is the non-dual Dharma, because it has no discriminations. Śāriputra, the Tathāgata's Dharmakāya is unchanging, because it is not a Dharma of cessation, nor is it a Dharma of fabrication.'

'Śāriputra! It is this Dharmakāya that is entangled by countless afflictions exceeding the sands of the Ganges, following the world from beginningless time, drifting in the waves, going back and forth in the cycle of birth and death, and this is called sentient beings. Śāriputra! It is this Dharmakāya that is weary of the suffering of birth and death in the world, abandoning all desires and pursuits of existence, practicing the ten Pāramitās (ten perfections), gathering the eighty-four thousand Dharma gates, cultivating the Bodhi (enlightenment) practice, and this is called a Bodhisattva (an enlightenment-being).'

'Furthermore, Śāriputra! It is this Dharmakāya that is free from all worldly afflictions and entanglements, transcends all suffering, is free from all defilements of affliction, attains purity, abides in the pure Dharma of the other shore, reaches the place desired by all sentient beings, is ultimately enlightened in all realms, and there is no one more superior than it; free from all obstacles, free from all hindrances, attains the power of freedom in all Dharmas, and this is called Tathāgata, Arhat, Samyak-saṃbuddha (three titles of the Buddha). Therefore, Śāriputra! The Dharmakāya cannot exist apart from the realm of sentient beings, nor can the realm of sentient beings exist apart from the Dharmakāya; the realm of sentient beings is the Dharmakāya, and the Dharmakāya is the realm of sentient beings. Śāriputra! These two Dharmas have the same meaning but different names.'

'Furthermore, Śāriputra! Just as I said above, there are also three Dharmas in the realm of sentient beings, all of which are true and thus, without difference or distinction. What are these three Dharmas? First, the Tathāgatagarbha (the womb of the Tathāgata) corresponding to the original nature and the pure Dharma; second, the Tathāgatagarbha not corresponding to the original nature and the impure Dharma entangled by afflictions; third, the Tathāgatagarbha'

未來際平等恒及有法。

「舍利弗當知，如來藏本際相應體及清凈法者，此法如實不虛妄，不離不脫智慧清凈，真如法界不思議法，無始本際來，有此清凈相應法體。舍利弗，我依此清凈真如法界，為眾生故，說為不可思議法自性清凈心。

「舍利弗當知，如來藏本際不相應體及煩惱纏不清凈法者，此本際來離脫不相應煩惱所纏不清凈法，唯有如來菩提智之所能斷。舍利弗！我依此煩惱所纏不相應不思議法界，為眾生故，說為客塵煩惱所染自性清凈心不可思議法。

「舍利弗當知，如來藏未來際平等恒及有法者，即是一切諸法根本，備一切法、具一切法，於世法中不離不脫真實一切法，住持一切法、攝一切法。舍利弗！我依此不生不滅常恒清涼不變歸依不可思議清凈法界，說名眾生。所以者何？言眾生者，即是不生不滅常恒清涼不變歸依不可思議清凈法界等異名，以是義故，我依彼法說名眾生。

「舍利弗！此三種法皆真實如，不異不差。於此真實如不異不差法中，畢竟不起極惡不善二種邪見。何以故？以如實見故。所謂減見、增見，舍利弗！此二邪見，諸佛如來畢竟遠離，諸佛如來之所呵責。

「舍利弗！若有比丘、比丘尼、優婆塞、優婆夷，若起一見、若起二見，諸佛如來非彼世

【現代漢語翻譯】現代漢語譯本：未來際平等恒及有法。

『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），你應該知道，如來藏（Tathāgatagarbha，如來之胎，一切眾生皆具的成佛可能性）的本際相應體及清凈法，這種法真實不虛妄，不離不脫智慧清凈，真如法界（Dharmadhātu，一切法的本性）是不思議法，從無始本際以來，就有這種清凈相應法體。舍利弗，我依據這種清凈真如法界，爲了眾生的緣故，說為不可思議法自性清凈心。』

『舍利弗，你應該知道，如來藏本際不相應體及煩惱纏不清凈法，這種從本際以來離脫不相應煩惱所纏的不清凈法，只有如來菩提智才能斷除。舍利弗！我依據這種煩惱所纏不相應不思議法界，爲了眾生的緣故，說為客塵煩惱所染的自性清凈心，是不可思議法。』

『舍利弗，你應該知道，如來藏未來際平等恒及有法，就是一切諸法的根本，具備一切法、具足一切法，在世間法中不離不脫真實一切法，住持一切法、攝持一切法。舍利弗！我依據這種不生不滅常恒清涼不變歸依不可思議清凈法界，說名為眾生。為什麼呢？因為所謂的眾生，就是不生不滅常恒清涼不變歸依不可思議清凈法界等等的異名，因為這個緣故，我依據那個法說名為眾生。』

『舍利弗！這三種法都是真實如是的，沒有差異。在這種真實如沒有差異的法中，畢竟不會生起極惡不善的兩種邪見。為什麼呢？因為如實見的緣故。所謂的減見、增見，舍利弗！這兩種邪見，諸佛如來畢竟遠離，諸佛如來所呵責。』

『舍利弗！如果有比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾），如果生起一見、如果生起二見，諸佛如來不是他們的世

【English Translation】 English version: The future equality, constancy, and existence of the Dharma.

『Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), you should know that the Tathāgatagarbha (the womb of the Tathāgata, the potential for Buddhahood inherent in all beings), in its fundamental corresponding essence and pure Dharma, this Dharma is truly real and not false, not separate from or detached from wisdom and purity, the Dharmadhātu (the realm of all dharmas) of true suchness is an inconceivable Dharma, from beginningless time, there has been this pure corresponding essence. Śāriputra, I rely on this pure true suchness Dharmadhātu, for the sake of sentient beings, I speak of it as the self-nature pure mind of inconceivable Dharma.』

『Śāriputra, you should know that the Tathāgatagarbha, in its fundamental non-corresponding essence and the impure Dharma entangled by afflictions, this impure Dharma, which from the beginning is detached and non-corresponding, entangled by afflictions, can only be severed by the Bodhi wisdom of the Tathāgata. Śāriputra! I rely on this inconceivable Dharmadhātu entangled by afflictions, for the sake of sentient beings, I speak of the self-nature pure mind defiled by adventitious afflictions as an inconceivable Dharma.』

『Śāriputra, you should know that the Tathāgatagarbha, in its future equality, constancy, and existence of the Dharma, is the root of all dharmas, possessing all dharmas, complete with all dharmas, in worldly dharmas, it is not separate from or detached from the true all dharmas, it sustains all dharmas, it encompasses all dharmas. Śāriputra! I rely on this unborn, un-perishing, constant, cool, unchanging, refuge-taking, inconceivable pure Dharmadhātu, and call it sentient beings. Why? Because what is called sentient beings is just another name for the unborn, un-perishing, constant, cool, unchanging, refuge-taking, inconceivable pure Dharmadhātu, and for this reason, I rely on that Dharma and call it sentient beings.』

『Śāriputra! These three kinds of Dharma are all truly thus, without difference. In this true thus, without difference Dharma, ultimately, the two kinds of extremely evil and unwholesome wrong views do not arise. Why? Because of seeing things as they truly are. Namely, the view of diminution and the view of augmentation, Śāriputra! These two wrong views are ultimately abandoned by all Buddhas and Tathāgatas, and are rebuked by all Buddhas and Tathāgatas.』

『Śāriputra! If there are bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (laymen), upāsikās (laywomen), if they give rise to one view, if they give rise to two views, the Buddhas and Tathāgatas are not their world.』

尊，如是等人非我弟子。舍利弗！此人以起二見因緣故，從冥入冥、從闇入闇，我說是等，名一闡提。是故舍利弗！汝今應學此法，化彼眾生，令離二見，住正道中。舍利弗！如是等法，汝亦應學，離彼二見，住正道中。」

佛說此經已，慧命舍利弗，比丘、比丘尼、優婆塞、優婆夷，菩薩摩訶薩，及諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切大眾，皆大歡喜，信受奉行。

佛說不增不減經

【現代漢語翻譯】現代漢語譯本：『世尊，像這樣的人不是我的弟子。舍利弗（Śāriputra）！這些人因為生起二見（兩種錯誤的見解）的緣故，從黑暗進入黑暗，從幽暗進入幽暗，我說這些人，名為一闡提（斷絕善根的人）。所以舍利弗（Śāriputra）！你現在應當學習這個法，教化那些眾生，使他們遠離二見，安住在正道中。舍利弗（Śāriputra）！像這樣的法，你也應當學習，遠離那些二見，安住在正道中。』

佛說完這部經后，慧命舍利弗（Śāriputra），比丘（bhikṣu）、比丘尼（bhikṣuṇī）、優婆塞（upāsaka）、優婆夷（upāsikā），菩薩摩訶薩（bodhisattva-mahāsattva），以及諸天（deva）、龍（nāga）、夜叉（yakṣa）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）、人非人等，一切大眾，都非常歡喜，相信並接受奉行。

《佛說不增不減經》

【English Translation】 English version: 『Venerable One, such people are not my disciples. Śāriputra! Because these people give rise to dualistic views, they go from darkness into darkness, from obscurity into obscurity. I say that these people are called icchantikas (those who have severed their roots of goodness). Therefore, Śāriputra! You should now learn this Dharma, and transform those sentient beings, causing them to be apart from dualistic views, and abide in the right path. Śāriputra! You should also learn such Dharmas, be apart from those dualistic views, and abide in the right path.』

After the Buddha spoke this sutra, the wise Śāriputra, bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (male lay devotees), upāsikās (female lay devotees), bodhisattva-mahāsattvas (great bodhisattvas), and all the great assembly of devas (gods), nāgas (dragons), yakṣas (demons), gandharvas (celestial musicians), asuras (demigods), garuḍas (mythical birds), kiṃnaras (celestial musicians), mahoragas (great serpents), humans and non-humans, were all greatly delighted, and faithfully accepted and practiced it.

The Sutra Spoken by the Buddha on Neither Increase Nor Decrease