佛說不增不減經
Sutra on Neither Increase Nor Decrease
元魏北印度三藏菩提流支譯
Translated by Bodhiruci, Tripitaka Master from Northern India, Yuan Wei Dynasty
如是我聞：
Thus I have heard:
一時，婆伽婆住王舍城耆闍崛山中，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。
Once, the Blessed One was residing on Vulture Peak Mountain near Rajagriha, together with a great assembly of twelve hundred and fifty monks, as well as countless boundless bodhisattvas and great beings beyond measure.
爾時慧命舍利弗，於大眾中即從坐起，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？」
At that time, the wise and venerable Shariputra rose from his seat in the great assembly, approached the Buddha, bowed his head at the Buddha’s feet, then stepped back and sat to one side. With palms joined, he addressed the Buddha: “World-Honored One! All beings, since beginningless time, have been wandering through the six realms, coming and going within the three worlds, and cycling through birth and death in the four modes of rebirth, experiencing endless suffering. World-Honored One, regarding this mass of beings, this ocean of beings—does it increase or decrease? This meaning is profound and hidden, and I have not been able to understand it. If someone asks me this, how should I answer?”
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？於現在世及未來世，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，於現在世墮諸惡趣。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！此諸眾生堅著妄執，是故長夜妄行邪道，以是因緣，於未來世墮諸惡趣。
At that time, the World-Honored One said to Shariputra, "Excellent, excellent, Shariputra! For the sake of bringing peace to all beings, bringing happiness to all beings, showing compassion to all beings, benefiting all beings, and bringing well-being and joy to all beings, including gods and humans, you have asked me about this profound teaching. Shariputra, if you had not asked the Tathāgata, the Worthy One, the Fully Enlightened One about this meaning, there would be great fault. Why is that? In the present life and in future lives, all beings, including gods and humans, would continuously suffer decline and harm, and would forever lose all benefit and happiness.
Shariputra, the great wrong view is this: seeing the realm of beings as increasing and seeing the realm of beings as decreasing. Shariputra, these beings with this great wrong view, because of this view, are blind and have no eyes. Therefore, for a long time they wander on wrong paths. Because of this, in the present life they fall into unfortunate states of existence.
Shariputra, the great danger is this: stubbornly clinging to the idea that the realm of beings increases, and stubbornly clinging to the idea that the realm of beings decreases. Shariputra, these beings, stubbornly clinging to these wrong ideas, therefore for a long time wander on wrong paths. Because of this, in future lives they fall into unfortunate states of existence."
「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。若我滅後，過五百歲，多有眾生愚無智慧，於佛法中雖除鬚髮、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。
"Shariputra, all ignorant ordinary people, because they do not truly understand the One Dharma Realm, and do not truly see the One Dharma Realm, give rise to erroneous views, saying that the realm of sentient beings increases or the realm of sentient beings decreases. Shariputra, while the Tathagata is in the world, my disciples do not give rise to such views. But after my passing, five hundred years later, there will be many sentient beings who are foolish and lacking in wisdom. Although they shave their hair and don the three Dharma robes, appearing as monks, they have no inner monastic virtue or conduct. Such people, though not actually monks, claim to be monks, and though not disciples of the Buddha, claim to be disciples. They say to themselves, 'I am a monk, a true disciple of the Buddha.' Such people give rise to views of increase and decrease. Why is this? These sentient beings rely on the Tathagata's provisional teachings, lacking the eye of wisdom, far from the true view of emptiness, not truly understanding the Tathagata's initial resolve, not truly understanding the practice of cultivating countless meritorious deeds for enlightenment, not truly understanding the immeasurable Dharma realized by the Tathagata, not truly understanding the Tathagata's immeasurable power, not truly understanding the Tathagata's immeasurable sphere, not believing in the Tathagata's immeasurable domain of action, not truly understanding the Tathagata's inconceivable and immeasurable freedom in the Dharma, not truly understanding the Tathagata's inconceivable and immeasurable skillful means, unable to truly discern the Tathagata's immeasurable and distinct realms, unable to enter well into the Tathagata's inconceivable great compassion, and not truly understanding the Tathagata's great Nirvana."
「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。復次舍利弗！此諸眾生依於減見復起三見，此三種見與彼減見不相捨離猶如羅網。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捨離猶如羅網。何謂二見？一者無欲見，二者畢竟無涅槃見。
Shariputra, ordinary people who are ignorant and lack wisdom hear about the Tathagata's nirvana and develop the views of 'annihilation' and 'extinction.' Because they give rise to thoughts of annihilation and extinction, they believe the realm of sentient beings diminishes, thereby committing grave evil deeds based on extreme wrong views.
Furthermore, Shariputra, these beings, relying on the view of extinction, then generate three additional views. These three views are as inseparable from that extinction view as the strands of a net. What are these three views? The first is the view of 'annihilation' — that all ends completely. The second is the view of 'extinction' — that it is just nirvana itself. The third is the view of 'no nirvana' — that this nirvana is ultimately empty and still.
Shariputra, these three views entangle, cling to, and touch beings in this way. Because of the power and conditions of these three views, they repeatedly generate two further wrong views, which are as inseparable from those three views as the strands of a net. What are these two views? The first is the view of 'no desire,' and the second is the view of 'ultimately no nirvana.'
「舍利弗！依無欲見復起二見，此二種見與無欲見不相捨離猶如羅網。何謂二見？一者戒取見，二者於不淨中起淨顛倒見。
"Shariputra, from the view of non-attachment arise two other views. These two views are inseparable from the view of non-attachment, entangled like a net. What are these two views? One is the view of clinging to rules and rituals, and the other is the view of seeing purity in what is impure."
「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捨離猶如羅網。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。
Shariputra, based on the view that there is ultimately no nirvana, six further views arise. These six views are entangled with the view of no nirvana, inseparable like a net. What are the six? First, the view that the world has a beginning. Second, the view that the world has an end. Third, the view that beings are illusions conjured into existence. Fourth, the view that there is no suffering and no happiness. Fifth, the view that there are no actions of beings. Sixth, the view that there are no noble truths.
「復次舍利弗！此諸眾生依於增見，復起二見，此二種見與彼增見不相捨離猶如羅網。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，於善法中無願欲心、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，於善法中若生欲心、勤精進心，無有是處。
"Furthermore, Shariputra, based on their attachment to wrong views, these beings give rise to two additional views. These two views are inseparable from that original erroneous view, like the meshes of a net. What are the two? The first is 'nirvana arises at a beginning point,' and the second is 'something exists for no reason and no cause.' Shariputra, these two views cause beings to have no desire or diligent effort for wholesome teachings. Even if seven successive buddhas—the Enlightened Ones, the Worthy Ones, the Perfectly Awakened Ones—were to appear in the world and teach them, there would be no possibility that they could develop a desire or diligent effort for what is good."
「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。
"Shariputra, these two views are the root of ignorance and all delusions: the view that nirvana begins to arise, and the view that things come into existence suddenly without any cause or condition.
「舍利弗！此二種見，乃是極惡根本大患之法。
"Shariputra, these two views are extremely harmful, forming the root of great suffering."
「舍利弗！依此二見起一切見，此一切見與彼二見不相捨離猶如羅網。一切見者，所謂若內若外，若麁若細，若中種種諸見。
"Shariputra, based on these two views all other views arise. Yet none of these views can be separated from those two root views, just as a net is inseparable from its knots. What are all these views? They include views about what is inside and outside, what is coarse and subtle, and the various views in between."
「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，起於極惡大邪見心，謂眾生界增、謂眾生界減。」
"What we call the view of increase and the view of decrease, Shariputra — these two views are based on one realm, abide in the same realm, and are combined in one realm. All foolish, ordinary people, because they do not truly understand that one realm and do not truly see that one realm, give rise to extremely evil, great wrong views in their minds, speaking of the increase of the realm of beings and speaking of the decrease of the realm of beings."
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，起於極惡大邪見心，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。唯願如來為我解說，令得解了。」
At that time, the venerable Shariputra said to the Buddha, "World-Honored One, what is this 'one realm'? It is said that because all foolish ordinary people do not truly know it and do not truly see it, they give rise to extremely evil, great wrong views—thinking that the realm of beings increases or that the realm of beings decreases."
Shariputra then said, "Excellent, World-Honored One! This teaching is very profound, and I cannot understand it. Please, Tathagata, explain it for me, so that I may comprehend it fully."
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。
At that time, the World-Honored One addressed the venerable Shariputra: "This profound meaning is the domain of the Tathagata's wisdom and the ground where the Tathagata's mind dwells. Shariputra! Such profound meaning is beyond the knowledge, vision, and observation of all Hearers and Solitary Realizers—so how could any foolish, ordinary person fathom it? Only the wisdom of the Buddhas and Tathagatas can observe, know, and see this meaning. Shariputra! All the wisdom possessed by Hearers and Solitary Realizers can only reverently trust in this meaning; they cannot truly know, see, or observe it as it is. Shariputra! What is called the profound meaning is precisely the ultimate truth. The ultimate truth is precisely the realm of sentient beings. The realm of sentient beings is precisely the Tathagata-garbha. The Tathagata-garbha is precisely the Dharma-body. Shariputra! The meaning of the Dharma-body as I have taught surpasses the sands of the Ganges—it is inseparable, undetached, unbroken, and undifferentiated from the inconceivable Buddhadharma and the Tathagata's merits and wisdom."
「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、如來功德智慧。
"Shariputra, just as the light of a lamp in the world—its brightness, color, and touch—are inseparable from it, and just as a mani jewel’s radiance, color, and form are inseparable from it—so too is the meaning of the Dharma body taught by the Tathagata. It surpasses the sand grains of the Ganges; it is inseparable, undetachable, unbroken, and unchanging, filled with inconceivable Dharma and the Tathagata’s merit and wisdom."
「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。
Shariputra, this Dharmakaya is the unborn and unceasing dharma. It is not of the past, nor of the future, having transcended both extremes. Shariputra, it is not of the past because it transcends the moment of birth; it is not of the future because it transcends the moment of cessation.
Shariputra, the Tathagata's Dharmakaya is eternal, because it is not separate from ultimate reality and because it is inexhaustible.
Shariputra, the Tathagata's Dharmakaya is everlasting, because it is a constant refuge and because it is equal throughout the future.
Shariputra, the Tathagata's Dharmakaya is cool and serene, because it is non-dual and without discrimination.
Shariputra, the Tathagata's Dharmakaya is unchanging, because it neither ceases nor is it artificially made.
「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。
"Shariputra, this very Dharma-body, though entangled by more afflictions than there are sands in the Ganges River, has been drifting along with the worldly waves since beginningless time, flowing between birth and death—this is what we call a sentient being. But Shariputra, this same Dharma-body, when it turns away from the suffering and distress of worldly birth and death, renounces all desires and worldly pursuits, practices the ten perfections, embraces the eighty-four thousand Dharma teachings, and cultivates the path to enlightenment—this is what we call a Bodhisattva."
「復次舍利弗！即此法身，離一切世間煩惱、使、纏，過一切苦。離一切煩惱垢得淨得清淨，住於彼岸清淨法中，到一切眾生所願之地，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。
"Furthermore, Shariputra, this Dharmakaya is free from all worldly afflictions, compulsions, and entanglements; it transcends all suffering. It is cleansed of all defilements, becoming pure and purified, dwelling on the far shore in a state of purity. It reaches the land desired by all beings, comprehends all realms with ultimate clarity, and nothing surpasses it. It is free from all hindrances and obstacles, possessing sovereign power over all dharmas—this is called the Tathagata, the Worthy One, the Perfectly Enlightened One. Therefore, Shariputra, the Dharmakaya is not apart from the realm of beings, nor is the realm of beings apart from the Dharmakaya. The realm of beings is the Dharmakaya, and the Dharmakaya is the realm of beings. Shariputra, these two—though one in meaning—have different names.
「復次舍利弗！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淨法，二者如來藏本際不相應體及煩惱纏不清淨法，三者如來藏未來際平等恒及有法。
"Moreover, Shariputra, as I said earlier, there are three kinds of phenomena in the realm of living beings that are all perfectly real, identical in nature, without difference or distinction. What are these three? First, the original essence of the Tathāgatagarbha that corresponds to the ultimate reality and is pure. Second, the original essence of the Tathāgatagarbha that does not correspond to the ultimate reality and is defiled by afflictions, making it impure. Third, the Tathāgatagarbha in the future, which is inherently equal, eternal, and contains all phenomena."
「舍利弗當知，如來藏本際相應體及清淨法者，此法如實不虛妄，不離不脫智慧清淨，真如、法界、不思議法，無始本際來，有此清淨相應法體。舍利弗，我依此清淨真如、法界，為眾生故，說為不可思議法自性清淨心。
"Shariputra, you should know that the essential nature of the Tathāgata-garbha, which is inherently connected to the ultimate reality and is pure, is a truth that is real and not false. It is inseparable from wisdom and is fundamentally pure. This true suchness, the realm of reality, and the inconceivable truths have existed since beginningless time as this pure, essential nature. Shariputra, based on this pure true suchness and realm of reality, I teach for the sake of all beings that the mind's own nature is pure and inconceivable."
「舍利弗當知，如來藏本際不相應體及煩惱纏不清淨法者，此本際來離脫、不相應、煩惱所纏不清淨法，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淨心不可思議法。
"Shariputra, you should understand that the essence of the Tathagata-garbha—the fundamentally pure nature that is originally separate from defilements and the bondage of afflictions—is intrinsically free from these impurities. It is the wisdom of the Tathagata's enlightenment alone that can cut through this state of being entangled by afflictions and separate from purity. For the sake of all beings, I proclaim this incomprehensible truth: that the mind's inherently clear nature is tainted by adventitious defilements, yet remains a wondrous and inconceivable reality, based on this realm of afflictions, separation, and the ineffable ultimate principle."
「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、不可思議清淨法界，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、不可思議清淨法界等異名，以是義故，我依彼法說名眾生。
"Shariputra, know this: the tathagatagarbha—equally constant throughout the future, transcending time, yet containing all conditioned phenomena—is the very root of all dharmas. It encompasses all dharmas, possesses all dharmas. Within worldly phenomena, it is neither separate nor detached; it is the authentic reality of all dharmas, sustaining all dharmas, and embracing all dharmas.
Shariputra, it is based on this unborn, unceasing, eternally constant, cool, unchanging refuge—this inconceivable, pure Dharma-realm—that I speak of as 'a being.' Why is that? What we call 'a being' is merely another name for this unborn, unceasing, eternally constant, cool, unchanging refuge—the inconceivable, pure Dharma-realm. Therefore, it is based on that Dharma that I speak of as 'a being.'"
「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。
"Shariputra, these three truths are perfectly real, not different or mistaken. In these truths, which are real and without variation, the two deeply misguided views will never arise. Why? Because they are seen clearly as they are. These two misguided views are: the view of annihilation and the view of eternalism. Shariputra, the Buddhas, the Thus-Come Ones, have completely abandoned these two wrong views and consider them utterly blameworthy."
「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。」
Shariputra, if any monk, nun, layman, or laywoman should develop even a single mistaken view, or develop two mistaken views, then the Buddhas, the Thus-Come Ones, are not their Teacher, and such people are not my disciples. Shariputra, because they have developed these two mistaken views, they go from darkness into darkness, from obscurity into obscurity. I declare that such people are *icchantikas*—those who have cut off their roots of goodness.
Therefore, Shariputra, you should now learn this teaching and use it to transform those beings, guiding them to abandon these two mistaken views and to dwell on the correct path. Shariputra, you should also learn these very teachings yourself, abandoning those two mistaken views and dwelling on the correct path.
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。
After the Buddha had spoken this sutra, the Venerable Shariputra, along with the monks, nuns, laymen, laywomen, great bodhisattvas, and all the great assembly of beings—including devas, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-humans—were all filled with great joy, accepted the teaching with faith, and devotedly put it into practice.
佛說不增不減經
Sutra on Neither Increase Nor Decrease