佛說寶積三昧文殊師利菩薩問法身經
Sutra on the Dharmakaya as Spoken by the Buddha and Asked by Manjushri, the Bodhisattva of Jew
後漢安息三藏安世高譯
Translation by An Shigao, Tripitaka Master from Parthia, Later Han Dynasty
聞如是：
This is what I heard:
一時佛至羅閱祇耆闍崛山中，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。」
Once, the Buddha traveled to Mount Vulture Peak near Rajagriha, accompanied by 1,250 monks. Manjushri Bodhisattva arrived at the Buddha’s dwelling and stood outside the door. Why was this? Because the Buddha was in a state of deep meditation. Shortly after, the Buddha emerged from his concentration and saw Manjushri. He invited him to enter, and once Manjushri had paid his respects, he stood there. The Buddha said, "Please, have a seat."
文殊問佛：「屬坐三昧名曰何等？」
Manjushri asked the Buddha, “What is the name of the meditation associated with sitting?”
佛言：「寶積。」
"Buddha said, 'Ratnakuta.'"
文殊復問：「何故名寶積？」
Manjushri then asked, "Why is he called 'Jewel-Heap'?"
佛言：「譬如摩尼珠，本自淨好，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。」
The Buddha said: "It is like a wish-fulfilling gem. Originally pure and fine, when washed with water and placed on level ground, it becomes even more radiant and clear, with nothing hidden from view. In the same way, when one enters this samadhi, he sees countless infinite lands and buddhas in the eastern direction, yet they all vanish again. Dwelling in this samadhi, one sees the fundamental nature of all things without exception. Those who have faith in this receive a seal, and their words match their actions. Imagine a jeweled house with four corners—from one corner, you can see all the other corners completely, without any lack or flaw. Thus, one sees the fundamental nature of all things."
佛問文殊：「知本際不？」則言：「知。」
The Buddha asked Manjushri, "Do you understand the Ultimate Reality?" Manjushri replied, "Yes, I do."
「何所是？」
"What is it?"
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。」
He replied: "What I abide in is the fundamental realm. Those who cling to desires dwell in a different realm. Those who abide in this fundamental realm do not hold onto any particular teaching, nor do they cling to concepts of good and evil. All phenomena are like this. Those who truly understand this have seen the ultimate truth. However, those who think they know do not truly know. This understanding comes from original transmission and practice; there is no creator involved. Therefore, it has no foundation to grasp."
佛問文殊：「何謂是慧？」
The Buddha asked Mañjuśrī, "What is wisdom?"
「審是慧者，是故慧。」
Just as there is wisdom, that itself is wisdom.
復問：「何所道念名曰道。」
I further asked, "What are the thoughts and intentions that are called the Path?"
報言：「所念道無念，是故道。」
They replied: "The Way you seek is beyond thoughts. Therefore, it is the Way."
佛語文殊：「以有念言無念，當以何法教新學若男子女人？」
The Buddha said to Manjushri, "If one speaks of non-thought yet still holds onto the concept of thought, what teaching should be given to a beginner—whether a man or a woman?"
文殊言：「亦無所出，亦無解，婬怒癡無有極，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。」
Manjushri said, "There is no coming forth, and no release. Desire, anger, and ignorance have no limit. By such a teaching, one instructs all beings—thus there is no foundation, and therefore nothing can come forth or be released. Whoever says 'I can destroy the primal boundary'—cannot. Whoever says 'I can cut off rebirth'—that, too, is impossible. One who neither abandons worldly matters nor clings to the path—only such a one can teach ordinary people."
文殊問佛：「持何法教學？」
Manjushri asked the Buddha, "What teaching method should one uphold?"
佛言：「我所教，不壞色痛痒思想死生識，無所壞；亦不教壞婬怒癡，令得不可計數法。以是法教作佛道者，我用是故自致得佛。」
The Buddha said: "What I teach does not involve destroying form, sensation, perception, mental formations, or consciousness—there is nothing to destroy. Nor do I teach the destruction of desire, anger, or ignorance, but rather the attainment of countless qualities of truth. Through this teaching, those who cultivate the path of Buddhahood can achieve it. This is precisely why I myself have attained Buddhahood."
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，合會聚之名曰穀。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。」
The Buddha said to Manjushri: "One attains Buddhahood not by destroying anything, nor by obtaining anything. The Buddha is the Dharma-body. All powers and fearlessness are contained within the Dharma-body. Why? No one can divide a single body, yet the Dharma-body has no distinct parts. It cannot be said, 'This is an ordinary person' or 'This is not an ordinary person.' The Dharma-body is equal, without difference. It is the body that cannot be scattered.
For example, the four great rivers all flow into the ocean, merging into a single taste. In the same way, all the various names and forms merge into one Dharma-body. All individual names — when gathered together — are called 'grain.' Similarly, worldly and spiritual matters unite as one Dharma-body.
Why? It cannot be pointed to and said, 'This is worldly,' nor can it be said, 'This is spiritual.' The body of worldly things and the Dharma-body are one — they cannot be seen or pointed to. This is how I describe the Dharma-body. Whoever has faith and understands this will have all their evil deeds purified and eliminated."
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。」
Manjushri said: "The Dharma Body is not seen to be born in the heavens, nor is it seen to be in the human world, nor is it seen to be in the three lower realms, nor is it in nirvana."
佛語文殊：「今若所說乃爾。若有人問汝者，佛現說有五道。當何以解之？」
The Buddha said to Manjushri, "What you have just said is profound indeed. If someone were to ask you, 'The Buddha teaches that there are five realms of existence (hell, hungry ghost, animal, human, and heavenly)—how would you explain this?'"
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，亦無有淨。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？」
Manjushri said: "It is like a person dreaming of falling into hell, being reborn as an animal, a hungry ghost, ascending to heaven, or becoming a human—when they wake up, none of these things can be seen anywhere. The Dharma body is not attached to anything. Why is that? Because it is merely a matter of conceptual designations. Such designations fall into conventional reality. Whether we speak of Arhats, Pratyekabuddhas, or even Buddhas, they are all equally the same Dharma body. Why is that? Because it cannot be distinguished. It is like how various kinds of jewels can be distinguished and known, but the Dharma body cannot be distinguished. Why is that? Because it cannot be distinguished, and it is neither born nor dies. The Dharma body is neither produced nor extinguished. Why is that? Because it is eternal. It is also neither defiled nor pure. Why is that? Because nothing can surpass it, and there is no liberation, nor anything to be liberated."
The Buddha, who knows all things, then asked Manjushri: "Do you recognize the Dharma body?"
文殊言：「若得者可知。」
Manjushri said, "If it can be attained, then it can be known."
佛問文殊：「乃知世間所在處不？」
The Buddha asked Manjushri, "Do you know where the mundane world exists?"
則言：「知。」
"then say, 'I know.'"
佛言：「何所是？」
The Buddha said, "What is this?"
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。」
Manjusri said: "When an enlightened being dwells in this world, they exist merely as a name as thin as a strand of hair, with no one to speak for them. Yet this world itself is never separate from the Dharmakaya."
佛復問：「世所在何所？」
The Buddha asked further: "Where is the purity that exists in the world?"
文殊言：「譬如雲所在無所在，亦不羸亦不強，是則世世之相。」
Manjushri said: "It is like a cloud — where it is, it is not really there. It is neither weak nor strong. Such is the nature of all things in every world."
佛問文殊：「汝謂我滅不？」
The Buddha asked Manjushri, "Do you think I will cease to exist?"
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。」
Manjushri said, "No. Why is that? The Dharma body is unborn—if there were birth, there would be extinction. The Dharma body, being unborn, is understood to be unextinguished. Thus the Buddha is neither born nor extinguished."
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，於門外住。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，願樂於是往聽其法。」
文殊白佛：「可令舍利弗來入。」
佛遙謂舍利弗前。前已，作禮就坐。
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。本清淨故，諸法亦清淨。」
舍利弗問文殊：「所以羅漢不在其中？」
文殊言：「婬怒盡是為羅漢，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？」
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：「悉捨諸法無所得故。」
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？」
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：「法身者亦無婬怒癡故，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，無所罣礙。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，作禮而去。
佛說寶積三昧文殊問法身經