Chinese
诸法中则不生疑，不生疑故则不受一切法，不受一切法故则自寂灭。文殊师利！长老须菩提知如是法故，不来礼佛足。须菩提尚不得自身，何况得如来身？不得自身而得如来身者，无有是处。” 文殊师利复白佛言：“世尊！行者云何应观四念处？” 佛告文殊师利：“当来世有比丘如是说：‘观内身处若观不净是身念处，观乐皆苦是受念处，观心生灭性是心念处，观坏和合相但得法相是法念处。’” 文殊师利白佛言：“世尊！今云何真观四念处？” 佛言：“止止。文殊师利！不须问也，如来随宜说法难可得解。” 文殊师利言：“世尊！愍念众生故，愿必为说。” 佛告文殊师利：“若行者见身如虚空，是为身念处；若行者见受不得内外两间，是为受念处；若行者知心唯有名字，是为心念处；若行者不得善法不得不善法，是为法念处。文殊师利！应如是观四念处。” 文殊师利复白佛言：“世尊！行者云何应观八圣道分？” 佛告文殊师利：“若行者见一切法平等无二无分别，是名正见。见一切法无思惟无分别，以是见故是名正思惟。见一切法无言说相，善修语言平等相故，是名正语。见一切法不作相，作者不可得故，是名正业。不分别正命邪命，善修习平 现代汉语译本：对一切法不产生怀疑，不产生怀疑的缘故，就不会执着于任何法，不执着于任何法的缘故，自身就达到寂灭。文殊师利（Manjushri，菩萨名）！长老须菩提（Subhuti，佛陀的弟子）因为了知这样的法，所以不来礼佛足。须菩提尚且无法得到自身，更何况得到如来的身？无法得到自身却能得到如来的身，是没有这样的道理的。” 文殊师利又对佛说：“世尊！修行人应该如何观修四念处（Four Foundations of Mindfulness）？” 佛告诉文殊师利：“当未来世有比丘这样说：‘观察内身处，如果观察到不净，这就是身念处（Mindfulness of the Body）；观察到快乐都是苦，这就是受念处（Mindfulness of Feelings）；观察到心是生灭的，这就是心念处（Mindfulness of Mind）；观察到坏灭的和合之相，仅仅得到法的表相，这就是法念处（Mindfulness of Dharmas）。’” 文殊师利问佛说：“世尊！现在应该如何才是真正地观修四念处？” 佛说：“停止，停止。文殊师利！不需要再问了，如来随顺因缘说法，难以理解。” 文殊师利说：“世尊！为了怜悯众生的缘故，希望您一定为我们解说。” 佛告诉文殊师利：“如果修行人见到身体如同虚空，这就是身念处；如果修行人见到感受无法得到内外两端，这就是受念处；如果修行人知道心唯有名字，这就是心念处；如果修行人无法得到善法，也无法得到不善法，这就是法念处。文殊师利！应当这样观修四念处。” 文殊师利又对佛说：“世尊！修行人应该如何观修八圣道分（Noble Eightfold Path）？” 佛告诉文殊师利：“如果修行人见到一切法平等，没有二相，没有分别，这叫做正见（Right View）。见到一切法没有思惟，没有分别，因为这样的见解，这叫做正思惟（Right Thought）。见到一切法没有言说之相，善于修习语言的平等之相，这叫做正语（Right Speech）。见到一切法没有造作之相，因为作者不可得，这叫做正业（Right Action）。不分别正命和邪命，善于修习平等
English
English version: In all dharmas, then, no doubt arises; because no doubt arises, then one does not accept all dharmas; because one does not accept all dharmas, then one is self-quenched. Manjushri (Manjushri, name of a Bodhisattva)! The elder Subhuti (Subhuti, one of Buddha's disciples) knows such dharmas, therefore he does not come to bow at the Buddha's feet. Subhuti cannot even obtain his own body, how much less the body of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha)? There is no such thing as obtaining the body of the Tathagata without obtaining one's own body.' Manjushri then said to the Buddha, 'World Honored One! How should practitioners contemplate the Four Foundations of Mindfulness (Four Foundations of Mindfulness)?' The Buddha told Manjushri, 'In the future, there will be Bhikshus (Bhikshus, Buddhist monks) who say: 'Contemplating the inner body, if one contemplates impurity, this is Mindfulness of the Body; contemplating that all pleasures are suffering, this is Mindfulness of Feelings; contemplating that the mind is of arising and ceasing nature, this is Mindfulness of Mind; contemplating the aspect of decaying combination, merely obtaining the appearance of dharmas, this is Mindfulness of Dharmas.'' Manjushri asked the Buddha, 'World Honored One! How should one truly contemplate the Four Foundations of Mindfulness now?' The Buddha said, 'Stop, stop. Manjushri! There is no need to ask further, the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) teaching according to circumstances is difficult to understand.' Manjushri said, 'World Honored One! Out of compassion for sentient beings, I hope you will definitely explain it for us.' The Buddha told Manjushri, 'If a practitioner sees the body as empty space, this is Mindfulness of the Body; if a practitioner sees that feelings cannot be obtained between the inner and outer, this is Mindfulness of Feelings; if a practitioner knows that the mind is only a name, this is Mindfulness of Mind; if a practitioner cannot obtain good dharmas and cannot obtain unwholesome dharmas, this is Mindfulness of Dharmas. Manjushri! One should contemplate the Four Foundations of Mindfulness in this way.' Manjushri then said to the Buddha, 'World Honored One! How should practitioners contemplate the Noble Eightfold Path (Noble Eightfold Path)?' The Buddha told Manjushri, 'If a practitioner sees all dharmas as equal, without duality, without discrimination, this is called Right View (Right View). Seeing all dharmas without thought, without discrimination, because of this view, this is called Right Thought (Right Thought). Seeing all dharmas without the aspect of speech, skillfully cultivating the aspect of equality of language, this is called Right Speech (Right Speech). Seeing all dharmas without the aspect of creation, because the creator is unobtainable, this is called Right Action (Right Action). Not discriminating between right livelihood and wrong livelihood, skillfully cultivating equality --------------------------------------------------------------------------------
Chinese
等命故，是名正命。不发不起一切法，以无所行故，是名正精进。于一切法无所忆念，诸忆念性离故，是名正念。见一切法性常定，以不散不缘不可得故，是名正定。文殊师利！行者应如是观八圣道分。” 文殊师利复白佛言：“世尊！行者云何应观五根？” 佛告文殊师利：“若行者信一切法毕竟不生，从本已来常自尔故，是名信根。于一切法中心无所住，远近相离故，是名精进根。于一切法无所忆念，缘性离故不系念于缘，是名念根。于一切法无所思惟，二法不可得故，是名定根。见一切法常空，离于生相，是名慧根。文殊师利！行者应如是观五根。” 文殊师利复白佛言：“世尊！行者云何应观七菩提分？” 佛言：“文殊师利！行者能见一切法无忆念，是名念菩提分。若一切法，若善、若不善、若无记，不可选择、不可得，无决定故，是名择菩提分。若不取一切三界相，善坏三界故，是名精进菩提分。若一切有为法中不生喜相，善坏有喜相故，是名喜菩提分。若一切法中除却其心，缘相不可得故，是名除菩提分。若一切法不可得，善修坏相故，是名定菩提分。若于一切法无所依止不贪不着，不见一切法故得舍心，是名舍菩提分。文殊师利！行者应如是观七菩提分。若行者能如是见四 现代汉语译本： ‘依于正当的谋生方式生活，这被称为正命。不发起、不生起任何法，因为没有任何作为，这被称为正精进。对于一切法没有忆念，因为忆念的自性是远离的，这被称为正念。见到一切法的自性是恒常不变的，因为不散乱、不攀缘、不可得，这被称为正定。文殊师利（Manjushri）！修行者应当这样观察八圣道分。’ 文殊师利（Manjushri）又对佛说：‘世尊！修行者应当如何观察五根？’ 佛告诉文殊师利（Manjushri）：‘如果修行者相信一切法毕竟不生，从本来就是如此，这被称为信根。对于一切法心中没有执着，远离远近的相对性，这被称为精进根。对于一切法没有忆念，因为缘起的自性是远离的，不系念于因缘，这被称为念根。对于一切法没有思惟，因为二法不可得，这被称为定根。见到一切法恒常是空性的，远离生灭的现象，这被称为慧根。文殊师利（Manjushri）！修行者应当这样观察五根。’ 文殊师利（Manjushri）又对佛说：‘世尊！修行者应当如何观察七菩提分？’ 佛说：‘文殊师利（Manjushri）！修行者能够见到一切法没有忆念，这被称为念菩提分。对于一切法，无论是善、不善还是无记，都不可选择、不可得，没有决定性，这被称为择菩提分。如果不执取一切三界（Trailokya）的现象，善于破除三界（Trailokya）的束缚，这被称为精进菩提分。如果对于一切有为法中不产生喜悦的现象，善于破除喜悦的执着，这被称为喜菩提分。如果对于一切法中去除其心，因为缘起的现象不可得，这被称为除菩提分。如果一切法不可得，善于修习破除现象的智慧，这被称为定菩提分。如果对于一切法没有依赖、不贪恋、不执着，因为不见一切法而得到舍心，这被称为舍菩提分。文殊师利（Manjushri）！修行者应当这样观察七菩提分。如果修行者能够这样见到四
English
English version: ‘Living according to a proper livelihood, this is called Right Livelihood. Not initiating or arising any dharma, because there is no action, this is called Right Effort. Having no recollection of all dharmas, because the nature of recollection is detachment, this is called Right Mindfulness. Seeing the nature of all dharmas as constant and unchanging, because they are not scattered, not conditioned, and unattainable, this is called Right Concentration. Manjushri! Practitioners should observe the Eightfold Noble Path in this way.’ Manjushri then said to the Buddha: ‘World Honored One! How should practitioners observe the Five Roots?’ The Buddha told Manjushri: ‘If practitioners believe that all dharmas ultimately do not arise, and have always been so from the beginning, this is called the Root of Faith. Having no attachment in the mind towards all dharmas, being detached from the relativity of near and far, this is called the Root of Effort. Having no recollection of all dharmas, because the nature of conditions is detachment, not being bound by conditions, this is called the Root of Mindfulness. Having no thought about all dharmas, because duality is unattainable, this is called the Root of Concentration. Seeing that all dharmas are constantly empty, detached from the phenomena of arising and ceasing, this is called the Root of Wisdom. Manjushri! Practitioners should observe the Five Roots in this way.’ Manjushri then said to the Buddha: ‘World Honored One! How should practitioners observe the Seven Factors of Enlightenment?’ The Buddha said: ‘Manjushri! If practitioners can see that all dharmas have no recollection, this is called the Factor of Mindfulness of Enlightenment. Regarding all dharmas, whether they are good, not good, or neutral, they are unselectable, unattainable, and have no certainty, this is called the Factor of Discrimination of Enlightenment. If one does not grasp the phenomena of all three realms (Trailokya), and is skilled at destroying the bonds of the three realms (Trailokya), this is called the Factor of Effort of Enlightenment. If one does not generate the phenomena of joy in all conditioned dharmas, and is skilled at destroying the attachment to joy, this is called the Factor of Joy of Enlightenment. If one removes the mind from all dharmas, because the phenomena of conditions are unattainable, this is called the Factor of Tranquility of Enlightenment. If all dharmas are unattainable, and one is skilled at cultivating the wisdom of destroying phenomena, this is called the Factor of Concentration of Enlightenment. If one has no reliance, no greed, and no attachment to all dharmas, and attains the mind of equanimity because one does not see all dharmas, this is called the Factor of Equanimity of Enlightenment. Manjushri! Practitioners should observe the Seven Factors of Enlightenment in this way. If practitioners can see the Four --------------------------------------------------------------------------------
Chinese
圣谛、四念处、八圣道分、五根、七菩提分，我说是人名为已得度者，到于彼岸，出在陆地无畏之处，已离重檐除诸尘垢，是人名为无所有者、无所忧者、无所受者，是名阿罗汉、是名沙门、是名婆罗门、是名比丘、是名澡浴洁净者、是名智者是名解者、是名闻者、是名佛子、是名释子、是名破刺棘者、是名却关键者、是名已度堑者、是名出欲求者、是名开门扇者、是名贤圣胜相者。 “文殊师利！若有比丘成就如是法者，于天人世间名为福田，应受供养。文殊师利！是比丘若欲不虚食国中施者、破坏魔网者、欲度生死海者、欲得涅槃者、欲脱一切苦恼者、欲为一切天人世间作福田者，应当勤修习如是之法。” 说是法时，三万二千诸天得诸法实相，各以天曼陀罗华而散佛上，白言：“世尊！若人得闻如是之法，是人名为善出家者，何况信受读诵如所说行？世尊！若有须臾闻是法者，是则名为无增上慢。” 尔时文殊师利法王子白佛言：“惟愿世尊！当说陀罗尼，以是陀罗尼故，令诸菩萨得无碍辩才，于诸音声无所怖畏，能令诸法皆作佛法，又信解诸法皆是一相。” 佛告文殊师利：“汝今谛听！当为汝说不动种性法门。诸菩萨得入是法门者，能以智慧光明照一切法，疾得无生法忍。” 现代汉语译本： 我说，如果有人通达圣谛（Arya-satya，四圣谛）、修习四念处（Catuḥsmṛtyupasthāna，身、受、心、法四种观照）、奉行八圣道分（Āryāṣṭāṅgamārga，八正道）、具备五根（Pañcendriyāṇi，信、精进、念、定、慧五种能力）、圆满七菩提分（Sapta bodhyaṅgāni，七觉支），这样的人就叫做已经得度者，到达了彼岸，脱离了险境，到达了无畏的陆地，已经去除了内心的重负，清除了所有的尘垢。这样的人被称为一无所有者、无所忧虑者、无所执受者，这就是阿罗汉（Arhat，断尽烦恼，证得解脱的圣者），这就是沙门（Śrāmaṇa，出家修道者），这就是婆罗门（Brāhmaṇa，指修行达到高境界的修行者），这就是比丘（Bhikṣu，出家受具足戒的男子），这就是澡浴洁净者，这就是智者，这就是解脱者，这就是闻法者，这就是佛子，这就是释迦牟尼佛的弟子，这就是破除烦恼之刺者，这就是打开解脱之关键者，这就是已经度过生死之堑者，这就是脱离欲望追求者，这就是开启智慧之门者，这就是贤圣中最殊胜者。 ‘文殊师利（Mañjuśrī），如果有比丘成就了这样的法，在天界和人间就被称为福田，应当接受供养。文殊师利，这样的比丘如果想要不白白接受国家的供养，想要破坏魔的罗网，想要度过生死之海，想要获得涅槃（Nirvāṇa，寂灭解脱的境界），想要脱离一切苦恼，想要为一切天人和世间众生作福田，就应当勤奋修习这样的法。’ 当佛陀宣说此法时，三万二千诸天证悟了诸法实相，各自用天界的曼陀罗花（Mandala flower）散在佛陀身上，说道：‘世尊！如果有人能够听闻这样的法，这个人就叫做善于出家者，更何况是信受、读诵并且按照所说的去修行呢？世尊！如果有人哪怕只是须臾之间听闻此法，这个人就叫做没有增上慢。’ 这时，文殊师利法王子对佛陀说：‘惟愿世尊，能够宣说陀罗尼（Dhāraṇī，总持法门），因为这个陀罗尼的缘故，能够让诸位菩萨获得无碍辩才，对于各种音声没有恐惧，能够让一切法都成为佛法，并且相信和理解一切法都是同一体相。’ 佛陀告诉文殊师利：‘你现在仔细听好！我将为你宣说不动种性法门。诸位菩萨如果能够进入这个法门，就能够用智慧光明照亮一切法，迅速获得无生法忍（anutpattika-dharma-kṣānti，对诸法不生不灭的真理的证悟）。’