English
English version: Changes. Why is it that all ignorant and deluded beings are attached to the pleasures of desire, and thus become confused about this true and real Dharma? Those beings do not contemplate the Dharma of stillness and extinction with diligence, and thus cannot bring to manifestation the quiet nature of all Dharmas. They do not know that this Dharma is neither ‘taking’, nor ‘rejecting’, nor ‘neither taking nor rejecting’; even in the realm of greed, Nirvana can be manifested; in the realm of anger, the realm of delusion, and even the realm of Samsara, that realm of Nirvana's stillness can be manifested. If one can manifest such a nature of equality in all Dharmas, one will attain freedom and unobstructedness in all Dharmas. Why is it that they do not understand that true Dharma? If, regarding the Dharma of non-arising and non-ceasing, the mind is like the vastness of space, then the equality of the Buddha is unattainable, the equality of the Dharma is unattainable, the equality of the Sangha is unattainable, and even the equality of Nirvana's stillness is unattainable. In this way, if one does not generate doubt regarding all unprecedented Dharmas, one will be liberated from doubt. Not arising, not emerging, ultimately reaching the most supreme realm of Nirvana's stillness. Manjushri (Bodhisattva's name)! Such true principles, all Dharmas are invisible, therefore Subhuti (Buddha's disciple) did not go to pay homage to the Tathagata's (Buddha's title) feet. Since Subhuti was able to attain non-self, how could the Tathagata be seen? Do not interpret it this way. Manjushri! If there is something seen in all these non-arising Dharmas, then it is not truly seeing the Four Noble Truths.” At that time, the Dharma Prince Manjushri (Manjushri, prince of Dharma, referring to a Bodhisattva) said to the Buddha: “World-Honored One (respectful term for the Buddha)! How does one see the Four Foundations of Mindfulness?” The Buddha told Manjushri: “That Subhuti should contemplate the body as impure, and thus see the mindfulness of the body; contemplate feelings as suffering, and thus see the mindfulness of feelings; contemplate the mind as impermanent, and thus see the mindfulness of the mind; contemplate Dharmas as non-self, and thus see the mindfulness of Dharmas.” Manjushri again said to the Buddha: “World-Honored One! How should such a true aspect of reality be spoken of? And how does one see the true Four Foundations of Mindfulness?” The Buddha told Manjushri: “Stop, this true principle spoken by the Tathagata is difficult to understand, difficult to know.” Manjushri said: “I only hope that you will speak of it, extensively expound and explain it, for the sake of those true Four Foundations of Mindfulness.” The Buddha said --------------------------------------------------------------------------------
Chinese
：“文殊师利！汝若见等虚空身，即见此身中身念处。又，文殊师利！若于受中内外中间有所得故，即见受念处。又，文殊师利！若见此心智有方圆大小，即见此心中心念处。又，文殊师利！若于善、不善，有漏、无漏，乃至烦恼世出世间法中有所得故，即非见此法中法念处。文殊师利！此真实四念处应如是解。” 文殊师利白世尊言：“云何见四正勤？” 佛告文殊师利：“若观十二缘生，究竟空寂乃至无性，一切法彼不可得，当起精进心，称法灭除所生不善一切业故；为未生不善法，令不起故；未生善法，起精进心令出生故；所生善法，令得久住，不废忘故，当起圆满精进心故。如一切法离取、离舍、非离取舍，若得如是正忆念故，彼不复起心，即得此三摩地行。彼云何思惟？得神足故。云何住平等一切法？文殊师利，应当如是见四正勤。” 文殊师利又复白言：“世尊！云何见五根？” 佛言：“文殊师利！若见究竟一切法不生，即解信根。何以故？文殊师利！此究竟不生信根，于一切法中，心不可得故，本离此名。又，文殊师利！若于一切法离忆念故，无有趣求，不住方所，是为精进根。文殊师利！若于一切法，离现前明了故，远离差别，心不起故，是为念根。又，文殊师利！若于 现代汉语译本： ‘文殊师利（Manjushri，菩萨名）！如果你能见到等同于虚空的身，那就是见到了此身中的身念处。又，文殊师利！如果在感受中，无论是内在、外在还是中间，有所执着，那就是见到了受念处。又，文殊师利！如果认为此心智有方圆大小的形状，那就是见到了此心中的心念处。又，文殊师利！如果对于善、不善，有漏、无漏，乃至烦恼、世间和出世间的法有所执着，那就不是见到了此法中的法念处。文殊师利！这真实的四念处应当这样理解。’ 文殊师利问世尊说：‘如何才能见到四正勤？’ 佛告诉文殊师利：‘如果观察十二缘起（Twelve Nidānas），最终是空寂乃至无自性，一切法都不可得，应当生起精进心，依法灭除所产生的一切不善业；为了使未产生的不善法不再产生；对于未产生的善法，生起精进心使其产生；对于已产生的善法，使其能够长久保持，不废弃遗忘，应当生起圆满的精进心。如一切法远离取着、远离舍弃、非远离取舍，如果能够如此正确地忆念，他就不会再生起妄心，就能得到这种三摩地（Samadhi）的修行。他如何思维？因为得到了神足（Iddhipāda）。如何安住于平等的一切法？文殊师利，应当这样来看待四正勤。’ 文殊师利又问：‘世尊！如何才能见到五根？’ 佛说：‘文殊师利！如果见到一切法最终不生，那就是理解了信根（Śraddhā-indriya）。为什么这样说呢？文殊师利！这最终不生的信根，在一切法中，心不可得，本来就远离这个名称。又，文殊师利！如果对于一切法远离忆念，没有兴趣追求，不住于任何方所，这就是精进根（Vīrya-indriya）。文殊师利！如果对于一切法，远离现前的明了，远离差别，心不起分别，这就是念根（Smṛti-indriya）。又，文殊师利！如果’
English
English version: ‘Manjushri (Manjushri, name of a Bodhisattva)! If you see a body that is equal to emptiness, then you see the mindfulness of the body in this body. Furthermore, Manjushri! If in feeling, whether internal, external, or intermediate, there is something obtained, then you see the mindfulness of feeling. Furthermore, Manjushri! If you see that this mind's wisdom has a shape of squareness, roundness, largeness, or smallness, then you see the mindfulness of mind in this mind. Furthermore, Manjushri! If in good, non-good, defiled, undefiled, even in afflictions, worldly and trans-worldly dharmas, there is something obtained, then you do not see the mindfulness of dharma in this dharma. Manjushri! These true four mindfulnesses should be understood in this way.’ Manjushri said to the World Honored One: ‘How does one see the Four Right Exertions (Samyak-pradhāna)?’ The Buddha told Manjushri: ‘If one observes the Twelve Nidānas (Twelve links of dependent origination), ultimately empty and still, even without self-nature, all dharmas are unobtainable, one should arouse a mind of diligence, according to the Dharma, to extinguish all unwholesome karma that has arisen; in order to prevent unwholesome dharmas that have not yet arisen from arising; for wholesome dharmas that have not yet arisen, arouse a mind of diligence to cause them to arise; for wholesome dharmas that have already arisen, cause them to abide long, without abandoning or forgetting, one should arouse a complete mind of diligence. Like all dharmas being apart from grasping, apart from abandoning, not apart from grasping and abandoning, if one obtains such right mindfulness, then he will no longer arouse a deluded mind, and will obtain this Samadhi (state of meditative consciousness) practice. How does he contemplate? Because he has obtained the Iddhipāda (supernatural power). How does he abide in the equality of all dharmas? Manjushri, one should see the Four Right Exertions in this way.’ Manjushri again said: ‘World Honored One! How does one see the Five Roots (Pañcendriyāṇi)?’ The Buddha said: ‘Manjushri! If one sees that ultimately all dharmas do not arise, then one understands the root of faith (Śraddhā-indriya). Why is this so? Manjushri! This ultimately non-arising root of faith, in all dharmas, the mind is unobtainable, originally apart from this name. Furthermore, Manjushri! If for all dharmas one is apart from recollection, without interest in seeking, not abiding in any place, this is the root of diligence (Vīrya-indriya). Manjushri! If for all dharmas, one is apart from present clarity, far from differentiation, the mind does not arise with distinctions, this is the root of mindfulness (Smṛti-indriya). Furthermore, Manjushri! If’ --------------------------------------------------------------------------------
Chinese
诸法，能离生灭，能觉所觉，性空性非空性故，是为定根。文殊师利！若性孰有孰无，一切法中不可得故，是为慧根。文殊师利！应如是解，了知五根故。” 文殊师利言：“世尊！云何见五力？” 佛言：“文殊师利！若能见此离性、离相一切广大心法，是为信力。文殊师利！若于菩提进求功德，能离取舍，非离取舍，是为进力。文殊师利！若于一切法离诸忆念，无有计执，是为念力。文殊师利！若至一切法无相故，是为定力。文殊师利！若能远离一切所见，乃至涅盘，是为慧力。文殊师利！应如是解，了知五力故。” 文殊师利言：“世尊！云何见七觉分？” 佛言：“文殊师利！若见一切无自性法，不忆念故，是为念觉分。文殊师利！若于一切法，心不可测度，说善、不善及得受记，是为择法觉分。文殊师利！若于一切法，能离取舍、非离取舍，又于诸法舍离思虑，是为精进觉分。文殊师利！若于一切法，不生爱着，解一切法即无生故，是为喜觉分。文殊师利！若于一切法，心生信乐，解一切法不可得故，是为轻安觉分。文殊师利！若于一切法，心无掉举，是为定觉分。文殊师利！若于一切法无住、无著、不可觉知，于一切法不生贪着，若得此舍，是为舍觉分。文殊师利！七菩提分， 现代汉语译本： ‘诸法，能够脱离生灭，能够觉悟能觉知的和所觉知的，因为自性是空性，又不是非空性，这就是定根。文殊师利（Manjusri，菩萨名）！如果自性是有还是无，在一切法中都不可得，这就是慧根。文殊师利（Manjusri，菩萨名）！应当这样理解，了知五根的缘故。’ 文殊师利（Manjusri，菩萨名）说：‘世尊！如何才能见到五力？’ 佛说：‘文殊师利（Manjusri，菩萨名）！如果能够见到这脱离自性、脱离相的一切广大心法，这就是信力。文殊师利（Manjusri，菩萨名）！如果在菩提（Bodhi，觉悟）中精进寻求功德，能够脱离取舍，又不是脱离取舍，这就是精进力。文殊师利（Manjusri，菩萨名）！如果对于一切法脱离各种忆念，没有计较执着，这就是念力。文殊师利（Manjusri，菩萨名）！如果达到一切法无相的境界，这就是定力。文殊师利（Manjusri，菩萨名）！如果能够远离一切所见，乃至涅槃（Nirvana，寂灭），这就是慧力。文殊师利（Manjusri，菩萨名）！应当这样理解，了知五力的缘故。’ 文殊师利（Manjusri，菩萨名）说：‘世尊！如何才能见到七觉分？’ 佛说：‘文殊师利（Manjusri，菩萨名）！如果见到一切没有自性的法，不忆念的缘故，这就是念觉分。文殊师利（Manjusri，菩萨名）！如果对于一切法，心不可测度，说善、不善以及得到授记，这就是择法觉分。文殊师利（Manjusri，菩萨名）！如果对于一切法，能够脱离取舍、又不是脱离取舍，又对于诸法舍离思虑，这就是精进觉分。文殊师利（Manjusri，菩萨名）！如果对于一切法，不生爱着，理解一切法就是无生的缘故，这就是喜觉分。文殊师利（Manjusri，菩萨名）！如果对于一切法，心生信乐，理解一切法不可得的缘故，这就是轻安觉分。文殊师利（Manjusri，菩萨名）！如果对于一切法，心无掉举，这就是定觉分。文殊师利（Manjusri，菩萨名）！如果对于一切法无住、无著、不可觉知，对于一切法不生贪着，如果得到这种舍离，这就是舍觉分。文殊师利（Manjusri，菩萨名）！七菩提分，’
English
English version: 'All dharmas, capable of being apart from arising and ceasing, capable of awakening the knower and the known, because their nature is emptiness and yet not non-emptiness, this is called the root of concentration. Manjusri (Manjusri, name of a Bodhisattva)! If the nature is existent or non-existent, it cannot be obtained in all dharmas, this is called the root of wisdom. Manjusri (Manjusri, name of a Bodhisattva)! You should understand it in this way, thus knowing the five roots.' Manjusri (Manjusri, name of a Bodhisattva) said: 'World Honored One! How does one see the five powers?' The Buddha said: 'Manjusri (Manjusri, name of a Bodhisattva)! If one can see this mind-dharma that is apart from nature and apart from characteristics, this is called the power of faith. Manjusri (Manjusri, name of a Bodhisattva)! If one diligently seeks merit in Bodhi (Bodhi, enlightenment), able to be apart from taking and rejecting, yet not apart from taking and rejecting, this is called the power of diligence. Manjusri (Manjusri, name of a Bodhisattva)! If one is apart from all recollections regarding all dharmas, without calculation or attachment, this is called the power of mindfulness. Manjusri (Manjusri, name of a Bodhisattva)! If one reaches the state of no-characteristics in all dharmas, this is called the power of concentration. Manjusri (Manjusri, name of a Bodhisattva)! If one can be far apart from all that is seen, even Nirvana (Nirvana, extinction), this is called the power of wisdom. Manjusri (Manjusri, name of a Bodhisattva)! You should understand it in this way, thus knowing the five powers.' Manjusri (Manjusri, name of a Bodhisattva) said: 'World Honored One! How does one see the seven factors of enlightenment?' The Buddha said: 'Manjusri (Manjusri, name of a Bodhisattva)! If one sees all dharmas without self-nature, because of non-recollection, this is called the mindfulness factor of enlightenment. Manjusri (Manjusri, name of a Bodhisattva)! If, regarding all dharmas, the mind cannot be measured, speaking of good, non-good, and receiving prediction, this is called the dharma-discrimination factor of enlightenment. Manjusri (Manjusri, name of a Bodhisattva)! If, regarding all dharmas, one is able to be apart from taking and rejecting, yet not apart from taking and rejecting, and also abandons thoughts regarding all dharmas, this is called the diligence factor of enlightenment. Manjusri (Manjusri, name of a Bodhisattva)! If, regarding all dharmas, one does not give rise to attachment, understanding that all dharmas are without arising, this is called the joy factor of enlightenment. Manjusri (Manjusri, name of a Bodhisattva)! If, regarding all dharmas, the mind gives rise to faith and joy, understanding that all dharmas are unobtainable, this is called the tranquility factor of enlightenment. Manjusri (Manjusri, name of a Bodhisattva)! If, regarding all dharmas, the mind is without agitation, this is called the concentration factor of enlightenment. Manjusri (Manjusri, name of a Bodhisattva)! If, regarding all dharmas, there is no dwelling, no attachment, and no knowing, and one does not give rise to greed regarding all dharmas, if one obtains this abandonment, this is called the equanimity factor of enlightenment. Manjusri (Manjusri, name of a Bodhisattva)! The seven factors of enlightenment,' -------------------------------------------------------------------------------- 应如是解而能了知。” 文殊师利言：“世尊！云何见八正道？”