Chinese
大正藏第 14 册 No. 0472 佛说大乘善见变化文殊师利问法经 No. 472 佛说大乘善见变化文殊师利问法经 西天中印度，惹烂驮啰国密林寺，三藏明教大师，赐紫沙门臣天息灾奉 诏译 如是我闻： 一时世尊，在王舍城鹫峰山中，与大比丘众，并大菩萨文殊师利等大众围绕。尔时，佛告文殊师利童子言：“佛子，我今为诸众生于四圣谛，心生颠倒，恒处轮回不能免离，说此真实四圣谛法。” 文殊师利白佛言：“世尊！如来、应、正等觉，云何因缘，而诸众生不能远离如是虚妄轮回之中，不觉不知？” 佛言：“文殊师利！我见众生受如是虚妄轮回，何以故？善男子！皆因无始已来妄生计执，分别彼我。文殊师利！以是因缘，受此愚痴业报，虚妄轮回。何以故？是诸愚痴众生，不闻、不知最上一切寂静法故，不自思惟警悟三业，恣身口意造众烦恼，我贪、我瞋、我痴等；我今于彼如来法中，得此出家，受清净戒，修持净行，远离轮回，得涅盘道，解脱苦轮。 “复自思惟，此烦恼性即善法故，即有漏法故，即无漏法故，即轮回法故，即世间、即出世间，即智、即蠲除法，即决定法，即观法圆满智，即观苦集灭决定道，乃至决定法界 现代汉语译本 《佛说大乘善见变化文殊师利问法经》 西天中印度，惹烂驮啰国密林寺，三藏明教大师，赐紫沙门臣天息灾奉 诏译 如是我闻： 一时，世尊在王舍城（Rājagṛha）鹫峰山（Gṛdhrakūṭa）中，与大比丘众，以及大菩萨文殊师利（Mañjuśrī）等大众围绕。当时，佛告诉文殊师利童子说：‘佛子，我现在为那些在四圣谛（catvāri āryasatyāni）上心生颠倒，恒常处于轮回（saṃsāra）而不能免离的众生，宣说这真实的四圣谛法。’ 文殊师利问佛说：‘世尊！如来、应、正等觉（Tathāgata, Arhat, Samyaksaṃbuddha），是何因缘，使得众生不能远离这虚妄的轮回之中，不觉不知呢？’ 佛说：‘文殊师利！我见众生承受这样的虚妄轮回，是什么缘故呢？善男子！都是因为从无始以来妄生计执，分别彼此。文殊师利！因为这个因缘，承受这愚痴的业报，虚妄轮回。是什么缘故呢？是这些愚痴的众生，不听闻、不知道最上的一切寂静法，不自己思惟警醒身口意三业，放纵身口意造作各种烦恼，我贪、我瞋、我痴等；我现在于如来法中，得到出家，受持清净戒律，修持清净的行为，远离轮回，得到涅盘（nirvāṇa）之道，解脱痛苦的轮转。 ‘又自己思惟，这烦恼的性质即是善法，即是有漏法，即是无漏法，即是轮回法，即是世间，即是出世间，即是智慧，即是蠲除法，即是决定法，即是观法圆满智，即是观察苦集灭的决定之道，乃至决定法界。
English
English version The Sutra of the Buddha Speaking on the Great Vehicle, Good Vision, Transformation, and Mañjuśrī's Questions on the Dharma Translated by the Tripiṭaka Master of Illuminating Teachings, the Purple-Robed Śrāmaṇa Minister Tian Xizai, from the Secret Forest Temple in Jalandhara, Central India, under Imperial Decree Thus have I heard: At one time, the World-Honored One was on Vulture Peak (Gṛdhrakūṭa) in Rājagṛha, surrounded by a large assembly of great bhikṣus and great bodhisattvas such as Mañjuśrī. At that time, the Buddha told the youth Mañjuśrī: 'Son of Buddha, for the sake of all beings who are deluded in mind regarding the Four Noble Truths (catvāri āryasatyāni), constantly dwelling in saṃsāra and unable to escape, I will now speak this true Dharma of the Four Noble Truths.' Mañjuśrī said to the Buddha: 'World-Honored One! For what reason do the Tathāgata, Arhat, Samyaksaṃbuddha, cause beings to be unable to escape from this false saṃsāra, without awareness or knowledge?' The Buddha said: 'Mañjuśrī! I see beings suffering such false saṃsāra. Why? Good son! It is all because of the false clinging and discrimination between self and others since beginningless time. Mañjuśrī! Because of this reason, they receive this foolish karmic retribution, false saṃsāra. Why? It is because these foolish beings do not hear or know the supreme Dharma of all tranquility, do not reflect and awaken their three karmas of body, speech, and mind, and indulge in creating various afflictions of self-greed, self-hatred, self-ignorance, etc. Now, in the Dharma of the Tathāgata, I have attained ordination, received pure precepts, cultivated pure conduct, distanced myself from saṃsāra, attained the path of nirvāṇa, and liberated myself from the wheel of suffering.' 'Furthermore, one reflects that the nature of these afflictions is also good Dharma, also conditioned Dharma, also unconditioned Dharma, also saṃsāra Dharma, also worldly, also transcendent, also wisdom, also expunging Dharma, also definitive Dharma, also the perfect wisdom of contemplation, also the definitive path of observing suffering, its origin, and its cessation, up to the definitive realm of Dharma.' -------------------------------------------------------------------------------- 故。
Chinese
“又复思惟，一切行虚假故，一切行苦恼故，一切行即无相故。我若得此，即能远离一切虚假，得随意生。若观我见，不离道谛，即得彼法，所作随意。复于彼法，忆念无惑，于一切法，心无差别，能如是知，即得远离不信、疑惑、毁谤、赞叹，得此解脱一切我苦。我于是时，无有少分，而难作者。若阿罗汉能知此我，彼临命终时，自见所生，弃舍本心得佛菩提，随意所乐自在而往，即得至于无为界故，彼得此苦智、法智。若了知我集一切法，生不信心，疑惑、诽谤、种种怖畏。若不信此法，尽此集故，彼作是思惟，决定灭谛。 “彼复思惟，此法应如是作，得灭谛故。是法若作此，决定灭作，是决定彼意，心生疑惑，命终之后堕大地狱中，云何名如实思惟？生一切法故。” 尔时文殊师利童子白佛言：“世尊！云何见四圣谛心？” 佛告文殊师利：“若见一切法即不生故，即见苦谛；若见出生一切法消除故，即是集谛；若见最上涅盘一切寂静法相，即是灭谛；若见究竟一切法性即是道谛。文殊师利！若彼见此四圣谛非实、非虚，是善法、是不善法，是有漏、是无漏，是世间、是出世间，是有为智、是无为智，是无变异法，是观苦集了别智法，即决定灭谛，乃至决定法界道谛，不可改 故。 ‘又进一步思惟，一切行都是虚假的，一切行都是苦恼的，一切行即是无相的。我如果能证得这些，就能远离一切虚假，获得随心所欲的境界。如果观察我见，不离道谛（Dukkha-nirodha-gamini-patipada-ariya-sacca，导向灭苦的真理），就能获得那种法，所作所为都能随心所欲。并且对于那种法，忆念而没有疑惑，对于一切法，内心没有差别，能够这样认知，就能远离不信、疑惑、毁谤、赞叹，获得这种解脱一切我苦的境界。我于此时，没有任何细微之处，是难以做到的。如果阿罗汉（Arhat，已证得涅槃的圣者）能够了解这个‘我’，那么他临命终时，就能自己看到将要往生的地方，舍弃原本的心而获得佛菩提（Buddha-bodhi，佛的觉悟），随心所欲地自在前往，就能到达无为的境界，因此，他能获得苦智、法智。如果了知我执聚集了一切法，就会产生不信心，疑惑、诽谤、种种怖畏。如果不相信此法，就会穷尽这些聚集，他会这样思惟，最终决定灭谛（Nirodha-sacca，灭苦的真理）。’ ‘他进一步思惟，这个法应该这样做，才能证得灭谛。这个法如果这样做，必定能灭除造作，这种决定他的意念，心中产生疑惑，命终之后会堕入大地狱中，这怎么能称作如实思惟呢？因为这会产生一切法。’ 这时，文殊师利（Manjusri）童子对佛说：‘世尊！如何才能见到四圣谛（catvāri ārya-satyāni）的真实面貌呢？’ 佛告诉文殊师利：‘如果见到一切法都不生起，那就是见到了苦谛（Dukkha-sacca，关于苦的真理）；如果见到出生一切法的因缘消除，那就是集谛（Samudaya-sacca，关于苦的起源的真理）；如果见到最上涅盘（nirvāṇa）一切寂静的法相，那就是灭谛；如果见到究竟一切法的本性，那就是道谛。文殊师利！如果有人认为这四圣谛非实、非虚，是善法、是不善法，是有漏、是无漏，是世间、是出世间，是有为智、是无为智，是无变异法，是观察苦集而明了差别的智慧之法，那么他就能决定灭谛，乃至决定法界道谛，不可改变。
English
Thus. 'Furthermore, contemplate that all conditioned things are false, all conditioned things are suffering, and all conditioned things are without characteristics. If I attain this, I can distance myself from all falsehood and be born at will. If one observes the view of self without departing from the Path Truth (Dukkha-nirodha-gamini-patipada-ariya-sacca, the truth of the path leading to the cessation of suffering), one will attain that Dharma, and one's actions will be as one wishes. Moreover, in that Dharma, one remembers without doubt, and in all Dharmas, the mind is without differentiation. Being able to know in this way, one can distance oneself from disbelief, doubt, slander, and praise, and attain this liberation from all suffering of self. At that time, there is no small part of me that is difficult to accomplish. If an Arhat (Arhat, a saint who has attained Nirvana) can know this 'self,' then at the time of their death, they will see where they will be born, abandon their original mind, attain Buddha-bodhi (Buddha-bodhi, the enlightenment of the Buddha), and go freely as they please, reaching the realm of non-action. Therefore, they attain this knowledge of suffering and knowledge of Dharma. If one understands that the self gathers all Dharmas, one will generate disbelief, doubt, slander, and various fears. If one does not believe in this Dharma, one will exhaust these gatherings, and they will think in this way, ultimately determining the Truth of Cessation (Nirodha-sacca, the truth of the cessation of suffering).' 'They further contemplate that this Dharma should be practiced in this way to attain the Truth of Cessation. If this Dharma is practiced in this way, it will surely eliminate creation. This determination of their intention, with doubt arising in their mind, will cause them to fall into the great hell after death. How can this be called true contemplation? Because it generates all Dharmas.' At that time, the youth Manjusri (Manjusri) said to the Buddha, 'World Honored One! How does one see the mind of the Four Noble Truths (catvāri ārya-satyāni)?' The Buddha told Manjusri, 'If one sees that all Dharmas do not arise, that is seeing the Truth of Suffering (Dukkha-sacca, the truth of suffering); if one sees that the causes of the arising of all Dharmas are eliminated, that is the Truth of Origin (Samudaya-sacca, the truth of the origin of suffering); if one sees the characteristic of the supreme Nirvana (nirvāṇa), which is the state of complete tranquility, that is the Truth of Cessation; if one sees the ultimate nature of all Dharmas, that is the Truth of the Path. Manjusri! If someone considers these Four Noble Truths to be neither real nor unreal, to be good Dharmas and not good Dharmas, to be with outflows and without outflows, to be worldly and beyond worldly, to be conditioned wisdom and unconditioned wisdom, to be unchanging Dharmas, to be the Dharma of observing suffering and its origin and clearly distinguishing them, then they will determine the Truth of Cessation, and even determine the Truth of the Path of the Dharma Realm, which cannot be changed.' --------------------------------------------------------------------------------
Chinese
变。何故一切愚迷众生耽着欲乐，于此实相法中，而生迷惑？彼诸众生，于寂灭法，不谛思惟，乃至一切法，寂静自性，不得现前。不知此法非取、非舍、非离取舍，在彼贪界，显现涅盘，瞋界、痴界乃至轮回界，悉能现彼涅盘寂静界故。若于一切法，能现如是自性平等，当得一切法中自在无碍。云何不知彼真实法？若于不生、不灭法，心同虚空，即佛平等不可得故，法平等不可得故，僧平等不可得故，乃至涅盘寂静平等亦不可得故。如是于一切未曾有法，不生疑惑，即得离疑。不生、不出，至一切最胜涅盘寂静界故。文殊师利！如是真谛一切法不可见，是故须菩提而不往诣礼如来足。如须菩提尚得无我，况复如来云何而见？勿作是解。文殊师利！如是一切不生法中有所见故，即非见四圣谛。” 尔时文殊师利法王子白佛言：“世尊！云何见四念处？” 佛告文殊师利：“彼须菩提，当得观身不净，见身念处；观受是苦，见受念处；观心无常，见心念处；观法无我，见法念处。” 文殊师利复白佛言：“世尊！如是实相云何而说？复云何见真实四念处？” 佛告文殊师利：“止，此真实谛如来所说，难解难知。” 文殊师利言：“唯愿说之，广演分别，彼真实四念处故” 佛言 现代汉语译本：变化。什么原因呢？因为一切愚昧迷惑的众生都沉溺于对欲望的享乐，因此对于这真实不虚的佛法，反而产生迷惑。那些众生，对于寂静涅槃之法，不能如实地深入思考，乃至一切诸法的寂静自性，都不能够显现于眼前。他们不知道这佛法并非是去‘取’、去‘舍’，或者‘既不取也不舍’，即使在贪欲的境界中，也能显现涅槃；在嗔恨的境界、愚痴的境界，乃至轮回的境界中，都能够显现那涅槃寂静的境界。如果对于一切诸法，能够显现出这样自性平等的道理，就能够在一切法中得到自在无碍。为什么不能够明白那真实的佛法呢？如果对于不生不灭的佛法，心如同虚空一样广大，那么佛的平等是不可得的，法的平等是不可得的，僧的平等是不可得的，乃至涅槃寂静的平等也是不可得的。像这样对于一切未曾有过的佛法，不产生疑惑，就能够脱离疑惑。不生、不出，最终到达一切最殊胜的涅槃寂静的境界。文殊师利（Manjushri，菩萨名）！像这样真实的道理，一切法都是不可见的，所以须菩提（Subhuti，佛陀弟子）才不去礼拜如来（Tathagata，佛陀的称号）的足。像须菩提尚且能够证得无我，更何况如来又怎么会被看见呢？不要这样理解。文殊师利！像这样一切不生不灭的法中如果有所见，那就不是真正的见到四圣谛（Four Noble Truths）了。” 这时，文殊师利法王子（Manjushri，法王之子，指菩萨）对佛说：“世尊（World-Honored One，对佛的尊称）！要如何才能见到四念处（Four Foundations of Mindfulness）呢？” 佛告诉文殊师利：“那位须菩提，应当观察身体是不清净的，这样才能见到身念处；观察感受是痛苦的，这样才能见到受念处；观察心是无常的，这样才能见到心念处；观察法是无我的，这样才能见到法念处。” 文殊师利又对佛说：“世尊！像这样真实的佛法实相，要如何才能宣说？又如何才能见到真实的四念处呢？” 佛告诉文殊师利：“停止吧，这真实的道理是如来所说的，难以理解，难以知晓。” 文殊师利说：“只希望您能够宣说，广泛地演说和分别解释，为了那真实的四念处啊。” 佛说