Chinese
次曼殊尸利！若有菩萨，见诸众生即涅槃界，彼当到业障净。何以故？曼殊尸利！彼以顺见，业障得净。曼殊尸利！于四圣谛不如实见，有四倒心众生，于不实流转不能超过。” 如是语已，曼殊尸利复于佛所白言：“世尊为说，众生云何当有所见，而于流转不能超过？” 佛言：“曼殊尸利！众生着我、我所故，于流转不能超过。何以故？曼殊尸利！若见自他彼有业行。曼殊尸利！凡夫小儿众生以无闻故，不知诸法毕竟灭度，彼于自他而有所见。见已作三种业：身、语及意。彼于无有有取，分别我贪、我瞋、我痴。彼若如来教中出家，当作是念：‘我具戒、我净行、我当过流转、我当得涅槃、我当解脱苦。’彼复分别：‘此法善此法不善、此法漏此法无漏、此法知此法断、此法证此法修。所谓苦应知、集应断、灭应证、道应修。彼复分别诸行无常、诸行苦、诸行炽然，我于诸行应当走出。’彼如是观察生时，即于和合想念而有厌舍。此相先行，彼作是念：‘此苦应知。’若此诸法所应知者，彼作是念：‘我应断集。’彼于诸法羞惭厌怖，彼作是念：‘此集应断。’若此诸法所羞厌者，彼作是念：‘灭应证、道应修。’彼法分别已复知于灭，彼作是念：‘此是彼灭应证。’若此诸法所应证者，彼作是念： 现代汉语译本： ‘曼殊室利（Manjushri，文殊菩萨）！如果菩萨见到所有众生都处于涅槃（Nirvana，寂灭）的境界，那么他们应当到达业障清净的境界。为什么呢？曼殊室利！因为他们以顺应实相的见解，业障得以清净。曼殊室利！对于四圣谛（Four Noble Truths）不能如实见，怀有四种颠倒之心的众生，在不真实的轮回中流转，无法超越。’ 说完这些话后，曼殊室利又向佛陀禀告说：‘世尊，请您解说，众生应当如何才能有所见地，从而在轮回中不再流转？’ 佛陀说：‘曼殊室利！众生执着于我（self）和我所（what belongs to self），因此无法超越轮回。为什么呢？曼殊室利！如果他们看到自己和他人都有业行。曼殊室利！凡夫和小孩子因为没有听闻佛法，不知道诸法（all dharmas）毕竟是灭度的，所以他们对自身和他人有所见解。有了这些见解后，他们造作三种业：身业、语业和意业。他们对本不存在的事物产生执取，分别产生我贪、我瞋、我痴。如果他们在如来的教法中出家，就会这样想：‘我具足戒律、我清净修行、我应当超越轮回、我应当证得涅槃、我应当解脱痛苦。’他们又分别：‘这个法是善的，那个法是不善的；这个法是有烦恼的，那个法是没有烦恼的；这个法是应该知道的，那个法是应该断除的；这个法是应该证得的，那个法是应该修习的。’也就是说，苦（suffering）应该被了解，集（accumulation）应该被断除，灭（cessation）应该被证得，道（path）应该被修习。他们又分别诸行（all conditioned things）是无常的、诸行是痛苦的、诸行是炽热的，我应当从诸行中走出来。’当他们这样观察生时，就会对和合的现象产生厌恶和舍弃。这种厌恶之相先出现，他们会这样想：‘这个苦应该被了解。’对于这些应该被了解的法，他们会这样想：‘我应该断除集。’他们对诸法感到羞愧和恐惧，他们会这样想：‘这个集应该被断除。’对于这些应该感到羞愧和厌恶的法，他们会这样想：‘灭应该被证得，道应该被修习。’他们分别法之后又知道灭，他们会这样想：‘这是那个灭，应该被证得。’对于这些应该被证得的法，他们会这样想：
English
English version: 'Manjushri (文殊菩萨)! If Bodhisattvas see all sentient beings as being in the realm of Nirvana (寂灭), they should arrive at the purification of karmic obscurations. Why is that? Manjushri! Because they purify karmic obscurations through seeing in accordance with reality. Manjushri! Sentient beings who do not truly see the Four Noble Truths (四圣谛) and have minds with four inversions, transmigrate in unreal samsara and cannot transcend it.' After speaking thus, Manjushri again said to the Buddha: 'World Honored One, please explain how sentient beings should have insight so that they no longer transmigrate in samsara?' The Buddha said: 'Manjushri! Sentient beings are attached to self (我) and what belongs to self (我所), therefore they cannot transcend samsara. Why is that? Manjushri! If they see that both themselves and others have karmic actions. Manjushri! Ordinary people and children, because they have not heard the Dharma, do not know that all dharmas (诸法) are ultimately extinguished, so they have views about themselves and others. Having these views, they create three kinds of karma: body, speech, and mind. They grasp at what does not exist, and they discriminate and generate I-greed, I-hatred, and I-delusion. If they leave home in the Tathagata's teachings, they will think: 'I have precepts, I practice purely, I should transcend samsara, I should attain Nirvana, I should be liberated from suffering.' They further discriminate: 'This dharma is good, this dharma is not good; this dharma is defiled, this dharma is undefiled; this dharma should be known, this dharma should be abandoned; this dharma should be realized, this dharma should be cultivated.' That is to say, suffering (苦) should be known, accumulation (集) should be abandoned, cessation (灭) should be realized, and the path (道) should be cultivated. They further discriminate that all conditioned things (诸行) are impermanent, all conditioned things are suffering, all conditioned things are burning, and I should escape from all conditioned things.' When they observe birth in this way, they will have aversion and renunciation towards compounded phenomena. This sign of aversion comes first, and they think: 'This suffering should be known.' Regarding these dharmas that should be known, they think: 'I should abandon accumulation.' They feel shame and fear towards all dharmas, and they think: 'This accumulation should be abandoned.' Regarding these dharmas that should be ashamed of and disgusted with, they think: 'Cessation should be realized, and the path should be cultivated.' After discriminating the dharmas, they know cessation, and they think: 'This is that cessation, it should be realized.' Regarding these dharmas that should be realized, they think: --------------------------------------------------------------------------------
Chinese
‘我应修道。’彼便独到闲处，思念诸法得舍摩他，灭于思念。彼得舍摩他故，于诸法中其心自然开敷凉润，转生羞惭不喜乐心。彼作是念：‘我脱诸苦，于上更无所作。’自谓是阿罗汉，作如是知。彼欲死时见受生处，则于佛菩提中有疑惑不正意，彼以心堕疑惑故，死已当堕诸大泥犁耶中。何以故？堕无生诸法中分别故，于佛菩提有毁害心。” 尔时曼殊尸利童真复白佛言：“世尊！云何当见四圣谛？” 佛言：“曼殊尸利！若见诸行无生，彼即知苦；若见诸行无起，彼即断集；若见诸法毕竟灭度，彼即证灭；若见诸法无有，彼即修道。曼殊尸利！若如是见四圣谛，彼不分别此法善此法不善、此法当知此法当断、此法当证此法当修，所谓苦应知、集应断、灭应证、道应修。何以故？若诸凡夫小儿染恚痴处，于中见彼诸法无生无有不实，分别所系。如是见已，彼于法中无取无舍，见诸欲瞋痴等皆如虚空自性。彼于诸三界中无所著，于诸三界彼见无生，见诸三界如幻如梦、如响如影，于诸善不善法见其如焰。见彼欲界即涅槃界，见瞋恚界即涅槃界；见愚痴界即涅槃界。彼见诸法如是自性，便于诸众生中远离爱憎。何以故？彼于诸法不见若爱若憎，心等虚空，亦不见佛及以法僧。彼既不见诸法，便于法中无处 现代汉语译本：‘我应该修行正道。’于是他独自前往僻静之处，思考各种法，以期获得舍摩他（Samatha，止观），从而灭除思念。由于他获得了舍摩他，对于各种法，他的内心自然开朗清凉，转而产生羞愧和不喜悦的心情。他心想：‘我已经脱离了各种痛苦，再也没有什么需要做的了。’他自认为自己是阿罗汉（Arhat，断尽烦恼，证得解脱的圣者），并如此认知。当他临终时，看到自己将要受生的处所，便对佛菩提（Buddha-bodhi，佛的智慧）产生疑惑和不正之念。由于他的心陷入疑惑，死后将会堕入各大泥犁耶（Naraka，地狱）之中。为什么呢？因为他在无生的诸法中进行分别，并且对佛菩提怀有毁谤之心。” 这时，曼殊尸利（Manjushri，文殊菩萨）童真再次对佛说：“世尊！应当如何才能证见四圣谛（Four Noble Truths）？” 佛说：“曼殊尸利！如果能见到诸行（all conditioned things）无生，那就是知苦（knowing suffering）；如果能见到诸行无起，那就是断集（cutting off the accumulation of suffering）；如果能见到诸法毕竟灭度，那就是证灭（realizing cessation of suffering）；如果能见到诸法空无所有，那就是修道（practicing the path）。曼殊尸利！如果像这样证见四圣谛，就不会分别这个法是善的，那个法是不善的；这个法应当知晓，那个法应当断除；这个法应当证得，那个法应当修习，也就是所谓的苦应该知晓，集应该断除，灭应该证得，道应该修习。为什么呢？因为凡夫小儿在贪染、嗔恚、愚痴之处，于其中见到那些法并非无生无有，是不真实的，是被分别所束缚的。像这样见到之后，对于法既不取也不舍，见到各种欲望、嗔恨、愚痴等都如同虚空一样具有自性。对于三界（Three Realms）之中没有任何执着，在三界中，他见到无生，见到三界如幻如梦、如响如影，对于各种善与不善之法，见到它们如同火焰一般。见到欲界（Desire Realm）就是涅槃界（Nirvana Realm），见到嗔恚界就是涅槃界；见到愚痴界就是涅槃界。他见到诸法具有这样的自性，便对于各种众生远离爱憎。为什么呢？因为他对于诸法既没有爱也没有憎，心如同虚空一样平等，也看不到佛以及法和僧。既然他看不到诸法，对于法也就无所执着。
English
English version: ‘I should cultivate the path.’ Then he goes alone to a secluded place, contemplating the various dharmas, seeking to attain Samatha (tranquility meditation), thereby extinguishing thoughts. Because he attains Samatha, his mind naturally opens up, becomes cool and refreshed, and he develops feelings of shame and displeasure towards the dharmas. He thinks: ‘I have escaped all suffering, and there is nothing more for me to do.’ He considers himself an Arhat (one who has extinguished all defilements and attained liberation), and knows it as such. When he is about to die, he sees the place where he will be reborn, and then he has doubts and incorrect thoughts about Buddha-bodhi (the wisdom of the Buddha). Because his mind falls into doubt, after death he will fall into the great Narakas (hell realms). Why? Because he discriminates within the unborn dharmas, and harbors a destructive mind towards Buddha-bodhi.’ At that time, Manjushri (the Bodhisattva of Wisdom) Kumara again said to the Buddha: ‘World Honored One! How should one see the Four Noble Truths?’ The Buddha said: ‘Manjushri! If one sees that all conditioned things are unborn, that is knowing suffering; if one sees that all conditioned things do not arise, that is cutting off the accumulation of suffering; if one sees that all dharmas ultimately cease, that is realizing the cessation of suffering; if one sees that all dharmas are non-existent, that is practicing the path. Manjushri! If one sees the Four Noble Truths in this way, one does not discriminate this dharma as good, this dharma as not good; this dharma should be known, this dharma should be abandoned; this dharma should be realized, this dharma should be cultivated, that is, suffering should be known, accumulation should be abandoned, cessation should be realized, the path should be cultivated. Why? Because ordinary children, in places of greed, hatred, and delusion, see those dharmas as not unborn and non-existent, as unreal, and are bound by discrimination. Having seen in this way, one neither grasps nor rejects dharmas, seeing all desires, hatred, and delusion as having the nature of emptiness. One is not attached to the Three Realms (realms of existence), and in the Three Realms, one sees no birth, seeing the Three Realms as like illusions, dreams, echoes, and shadows, and sees good and bad dharmas as like flames. Seeing the Desire Realm (realm of desire) as the Nirvana Realm (realm of liberation), seeing the Hatred Realm as the Nirvana Realm; seeing the Delusion Realm as the Nirvana Realm. Seeing that all dharmas have such a nature, one is then far from love and hatred towards all beings. Why? Because one sees neither love nor hatred in all dharmas, the mind is equal like space, and one does not see the Buddha, the Dharma, or the Sangha. Since one does not see dharmas, one has no attachment to dharmas.’ --------------------------------------------------------------------------------
Chinese
作疑，既不作疑则无有取，既无有取则无有生，便当涅槃。曼殊尸利！上座须浮帝知如是法故，不来礼如来足。何以故？彼尚不见自身，何况当见如来？无有是处。” 尔时曼殊尸利童真复白佛言：“世尊！云何当见四念处？” 佛言：“曼殊尸利！于未来世当有比丘，彼于不净身中随顺身观，说为念处；生灭受中随顺受观，说为念处；见心乃是生法灭法，于是心中随顺心观，说为念处；彼如是说，若有圆想彼则非有，若有法想彼亦非有，于是法中随顺法观，说为念处。” 如是语已，曼殊尸利复白佛言：“世尊！四念处更云何薰修？” 佛言：“不须。曼殊尸利！如来所说别意难知。” 曼殊尸利白言：“大德世尊！但当为说薰修念处。” 佛言：“曼殊尸利！若见其身等如虚空，此是身中随顺身观念处。曼殊尸利！若不得受内外两间，此是受中随顺受观念处。曼殊尸利！若知其心唯有名量，此是心中随顺心观念处。曼殊尸利！若不得诸善不善法，此是法中随顺法观念处。曼殊尸利！如是应见四念处。” 曼殊尸利复言：“世尊！云何当见圣八分道？” 佛言：“曼殊尸利！若见诸法无不平等，无二亦不作二，此是正见。曼殊尸利！若见诸法不分别，不种种分别 现代汉语译本： '如果产生怀疑，既然不产生怀疑就没有执取，既然没有执取就没有生，就应当涅槃。曼殊尸利（Manjusri，文殊菩萨）！上座须浮帝（Subhuti，须菩提）知道这样的法，所以不来礼拜如来足。为什么呢？他尚且不见自身，何况能见到如来？没有这样的道理。' '这时，曼殊尸利童真（Manjusri Kumara，文殊师利童子）又对佛说：‘世尊！应当如何才能见到四念处（Four Foundations of Mindfulness）？’ 佛说：‘曼殊尸利！在未来世将有比丘，他们在不净的身体中随顺地观察身体，这被称为念处；在生灭的感受中随顺地观察感受，这被称为念处；见到心乃是生法灭法，于是在心中随顺地观察心，这被称为念处；他们这样说，如果存在圆满的想象，那它就不是真实的；如果存在对法的执着，那它也不是真实的，于是在法中随顺地观察法，这被称为念处。' 说完这些话，曼殊尸利又对佛说：‘世尊！四念处应该如何进一步熏修？’ 佛说：‘不需要。曼殊尸利！如来所说的别意难以理解。’ 曼殊尸利说：‘大德世尊！请为我们说说如何熏修念处。’ 佛说：‘曼殊尸利！如果见到身体等同于虚空，这就是在身体中随顺地观察身体的念处。曼殊尸利！如果不能得到感受的内外两端，这就是在感受中随顺地观察感受的念处。曼殊尸利！如果知道心只是一个名称概念，这就是在心中随顺地观察心的念处。曼殊尸利！如果不能得到诸善不善法，这就是在法中随顺地观察法的念处。曼殊尸利！应该这样来观察四念处。’ 曼殊尸利又问：‘世尊！应当如何才能见到圣八分道（Noble Eightfold Path）？’ 佛说：‘曼殊尸利！如果见到诸法没有不平等的，没有二元对立也不制造二元对立，这就是正见。曼殊尸利！如果见到诸法不分别，不作种种分别’