Chinese
佛告文殊师利：“若不见正，乃至不见一切无性、法无二相，心无挂碍，是为正见。文殊师利！若见一切法，离诸挂碍、非离挂碍，心无所著，是为正思惟。文殊师利！若见一切法，无有边际，称无边际，平等善说，是为正语。文殊师利！若见一切法，无有动作，离悲[(每*殳)/心]心，本不生故，是为正业。文殊师利！若于一切法，无喜、无瞋，诸法不生，是为正命。文殊师利！若于一切法，无有起灭、无有力用，是为正精进。文殊师利！若于一切法，念念不生、无有知觉，离诸思惟，是为正念。文殊师利！若于一切法，自性、非性而能远离，无有所著，是为正定。文殊师利！此八正道，应如是解即能了知。” “文殊师利！若有见如是四圣谛心，即得见于四念处、四正勤、四神足、五根、五力、七菩提分、八圣道分，真实心故。是求彼岸，至实际地，得大安乐，悉舍重担，远尘离垢，观身无相至无生忍。阿罗汉、沙门、婆罗门，至净彼岸名曰多闻，是真佛子，是能仁子；能敌冤家，弃掷烦恼，得大坚固，无老、无怖，无有疑惑亦无戏论，无彼无此，名此比丘为圣法幢。文殊师利！若得如是法忍，得大善利，应得一切世间天 现代汉语译本：应当这样理解才能完全明白。 文殊师利（Manjushri，菩萨名）说：‘世尊！如何才能见到八正道？’ 佛告诉文殊师利：‘如果不见有“正”的存在，乃至不见一切法无自性、法无二相，心中没有挂碍，这就是正见。文殊师利！如果见到一切法，远离各种挂碍，也非远离挂碍，心中没有执著，这就是正思惟。文殊师利！如果见到一切法，没有边际，称合于无边际的真理，平等而善巧地说出，这就是正语。文殊师利！如果见到一切法，没有动作，远离悲恼之心，因为其本性不生，这就是正业。文殊师利！如果对于一切法，没有喜悦、没有嗔恨，诸法不生，这就是正命。文殊师利！如果对于一切法，没有生起和灭亡、没有力量和作用，这就是正精进。文殊师利！如果对于一切法，念念不生、没有知觉，远离各种思惟，这就是正念。文殊师利！如果对于一切法，自性与非自性都能远离，没有执著，这就是正定。文殊师利！这八正道，应当这样理解才能完全明白。’ ‘文殊师利！如果有人见到这样的四圣谛（Four Noble Truths）之心，就能见到四念处（Four Foundations of Mindfulness）、四正勤（Four Right Exertions）、四神足（Four Bases of Supernatural Power）、五根（Five Roots）、五力（Five Powers）、七菩提分（Seven Factors of Enlightenment）、八圣道分（Eightfold Noble Path），因为其心真实。这样就是求得彼岸，到达实际之地，得到大安乐，完全舍弃重担，远离尘垢，观身无相直至无生法忍（acceptance of the non-arising of phenomena）。阿罗汉（Arhat，已证涅槃者）、沙门（Shramana，出家修行者）、婆罗门（Brahmin，印度教祭司），到达清净的彼岸，被称为多闻，是真正的佛子，是能仁之子；能战胜冤家，抛弃烦恼，得到大坚固，没有衰老、没有恐惧，没有疑惑也没有戏论，没有彼岸也没有此岸，这样的比丘被称为圣法幢。文殊师利！如果得到这样的法忍，得到大善利，应当得到一切世间天
English
English version: 'One should understand it in this way to be able to fully comprehend.' Manjushri (Manjushri, name of a Bodhisattva) said: 'World Honored One! How does one see the Eightfold Noble Path?' The Buddha told Manjushri: 'If one does not see the existence of 'rightness,' and even does not see that all dharmas are without self-nature, that dharmas are not dual, and the mind has no attachments, this is Right View. Manjushri! If one sees all dharmas, is free from all attachments, and is also not free from attachments, and the mind has no clinging, this is Right Thought. Manjushri! If one sees all dharmas, has no boundaries, conforms to the boundless truth, and speaks equally and skillfully, this is Right Speech. Manjushri! If one sees all dharmas, has no action, is free from sorrowful heart, because its nature is unborn, this is Right Action. Manjushri! If with regard to all dharmas, there is no joy, no anger, and all dharmas do not arise, this is Right Livelihood. Manjushri! If with regard to all dharmas, there is no arising and ceasing, no power and function, this is Right Effort. Manjushri! If with regard to all dharmas, thoughts do not arise, there is no awareness, and one is free from all thoughts, this is Right Mindfulness. Manjushri! If with regard to all dharmas, one can be free from both self-nature and non-self-nature, and has no attachments, this is Right Concentration. Manjushri! These Eightfold Noble Paths, one should understand them in this way to be able to fully comprehend.' 'Manjushri! If someone sees such a mind of the Four Noble Truths (Four Noble Truths), they can see the Four Foundations of Mindfulness (Four Foundations of Mindfulness), the Four Right Exertions (Four Right Exertions), the Four Bases of Supernatural Power (Four Bases of Supernatural Power), the Five Roots (Five Roots), the Five Powers (Five Powers), the Seven Factors of Enlightenment (Seven Factors of Enlightenment), and the Eightfold Noble Path (Eightfold Noble Path), because their mind is true. This is seeking the other shore, reaching the actual ground, obtaining great peace and happiness, completely abandoning heavy burdens, being far from dust and defilement, contemplating the body as without form until the acceptance of the non-arising of phenomena (acceptance of the non-arising of phenomena). Arhats (Arhat, one who has attained Nirvana), Shramanas (Shramana, a renunciate practitioner), and Brahmins (Brahmin, a Hindu priest), reaching the pure other shore, are called learned, are true sons of the Buddha, are sons of the Able One; able to defeat enemies, discard afflictions, obtain great firmness, without old age, without fear, without doubt and without frivolous talk, without that shore and without this shore, such a Bhikshu is called a holy Dharma banner. Manjushri! If one obtains such Dharma-acceptance, obtains great benefit, one should obtain all the gods of the world.' --------------------------------------------------------------------------------
Chinese
、人、阿修罗而为供养。文殊师利！是故得一切国土无空过者，悉受清净饮食供养，为离轮回、得涅盘岸，脱诸苦轮，乃至一切正遍知正等菩提，起此心法所求皆得。” 尔时世尊说是法时，三万二千天子皆得此法，彼诸天众于如来、世尊、应、正等觉，并文殊师利菩萨摩诃萨，散曼陀罗花、摩诃曼陀罗花而以供养，作如是言：“彼等于如来佛法中，当得出家受清净戒。若说此法，一心听受，得菩提道。”复有八千一百比丘众，心得漏尽无生解脱；复有四万二千菩萨，得无生法忍。于时三千大千世界，一切魔王宫殿、山林旷野、大地，六种振动，于虚空中雨众天花，赞言：“善哉，善哉！善说此法，甚为希有！”出是音声，十方普闻。 佛说此经已，文殊师利法王子及大菩萨、诸比丘众，一切世间诸天、人民、阿修罗、乾达婆等，闻佛所说，各各欢喜，礼佛而退。 佛说文殊师利问法经 现代汉语译本：'人们、阿修罗（Asura，一种神道生物）都会前来供养。文殊师利（Manjushri，智慧的菩萨）！因此，一切国土都不会有空缺，所有众生都能得到清净的饮食供养，为了脱离轮回、到达涅槃（Nirvana，解脱）的彼岸，脱离各种痛苦的轮回，乃至证得一切正遍知正等菩提（Anuttara-Samyak-Sambodhi，无上正等正觉），发起这种心法，所求都能得到。' 当时，世尊（Bhagavan，佛的尊称）宣说此法时，三万二千天子都得到了这种心法。这些天众向如来（Tathagata，佛的称号）、世尊、应供（Arhat，值得供养的人）、正等觉（Samyak-Sambuddha，完全觉悟者），以及文殊师利菩萨摩诃萨（Mahasattva，伟大的菩萨）散布曼陀罗花（Mandala flower，一种神圣的花）、摩诃曼陀罗花（Maha-mandala flower，更大的神圣的花）以作供养，并说道：'他们能在如来佛法中出家，接受清净的戒律。如果宣说此法，一心听受，就能证得菩提道（Bodhi，觉悟之道）。'又有八千一百比丘（Bhikshu，出家男众）众，心得漏尽无生解脱；又有四万二千菩萨，得到无生法忍（Anutpattika-dharma-kshanti，对无生之法的证悟）。当时，三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，巨大的宇宙），一切魔王宫殿、山林旷野、大地，都发生了六种震动，在虚空中降下各种天花，赞叹道：'善哉，善哉！善说此法，甚为稀有！'这种声音传遍十方。 佛陀说完这部经后，文殊师利法王子（Dharmaraja，佛法的王子）以及大菩萨、各位比丘众，一切世间诸天、人民、阿修罗、乾达婆（Gandharva，天上的乐神）等，听闻佛陀所说，各自欢喜，向佛陀顶礼后退下。 佛说文殊师利问法经
English
English version: 'Humans and Asuras (Asura, a type of divine being) will come to make offerings. Manjushri (Manjushri, the Bodhisattva of wisdom)! Therefore, all lands will not be empty, and all beings will receive pure food offerings, in order to escape Samsara (Samsara, the cycle of rebirth), reach the shore of Nirvana (Nirvana, liberation), escape all cycles of suffering, and even attain Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi, unsurpassed perfect enlightenment), initiating this mind-dharma, all that is sought will be obtained.' At that time, when the Bhagavan (Bhagavan, the Blessed One) was expounding this Dharma, thirty-two thousand devas (Deva, gods) all attained this Dharma. These devas scattered Mandala flowers (Mandala flower, a sacred flower) and Maha-mandala flowers (Maha-mandala flower, a larger sacred flower) to the Tathagata (Tathagata, the Thus Come One), the Bhagavan, the Arhat (Arhat, the worthy one), the Samyak-Sambuddha (Samyak-Sambuddha, the perfectly enlightened one), and the Bodhisattva Mahasattva (Mahasattva, great being) Manjushri, as offerings, and said: 'They will be able to leave home and receive pure precepts in the Tathagata's Buddha-dharma. If this Dharma is expounded, and they listen attentively with one mind, they will attain the Bodhi path (Bodhi, the path to enlightenment).' Furthermore, there were eight thousand one hundred Bhikshus (Bhikshu, monks), whose minds attained the exhaustion of outflows and the liberation from non-birth; furthermore, there were forty-two thousand Bodhisattvas who attained the Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the acceptance of the non-arising of all dharmas). At that time, the Trisahasra-Mahasahasra-Lokadhatu (Trisahasra-Mahasahasra-Lokadhatu, the great trichiliocosm), all the palaces of the Mara kings, the mountains, forests, wildernesses, and the earth, all shook in six ways, and various heavenly flowers rained down in the empty sky, praising: 'Excellent, excellent! This Dharma is well expounded, it is extremely rare!' This sound spread throughout the ten directions. After the Buddha finished speaking this Sutra, the Dharma Prince (Dharmaraja, prince of Dharma) Manjushri, as well as the great Bodhisattvas, all the Bhikshus, all the devas, people, Asuras, Gandharvas (Gandharva, celestial musicians), and others in the world, hearing what the Buddha had said, each rejoiced, bowed to the Buddha, and withdrew. The Sutra of Manjushri's Questions on the Dharma Spoken by the Buddha --------------------------------------------------------------------------------