English
English version: 'If doubt arises, since there is no doubt, there is no grasping; since there is no grasping, there is no birth, and one should attain Nirvana. Manjusri! The venerable Subhuti knows the Dharma in this way, therefore he does not come to pay homage to the Tathagata's feet. Why? He does not even see himself, how much less could he see the Tathagata? There is no such possibility.' Then Manjusri Kumara said to the Buddha, 'World Honored One! How should one see the Four Foundations of Mindfulness?' The Buddha said, 'Manjusri! In the future there will be Bhikkhus who, in the impure body, observe the body in accordance with the body, which is called the Foundation of Mindfulness; in the arising and ceasing sensations, observe the sensations in accordance with the sensations, which is called the Foundation of Mindfulness; seeing that the mind is the Dharma of arising and ceasing, then in the mind, observe the mind in accordance with the mind, which is called the Foundation of Mindfulness; they say that if there is a complete thought, then it is not real; if there is an attachment to the Dharma, then it is also not real, then in the Dharma, observe the Dharma in accordance with the Dharma, which is called the Foundation of Mindfulness.' After these words, Manjusri again said to the Buddha, 'World Honored One! How should the Four Foundations of Mindfulness be further cultivated?' The Buddha said, 'It is not necessary. Manjusri! The special meaning spoken by the Tathagata is difficult to understand.' Manjusri said, 'Great Virtuous World Honored One! Please tell us how to cultivate the Foundations of Mindfulness.' The Buddha said, 'Manjusri! If you see the body as being like empty space, this is the Foundation of Mindfulness of observing the body in accordance with the body. Manjusri! If you cannot grasp the internal and external aspects of sensation, this is the Foundation of Mindfulness of observing sensation in accordance with sensation. Manjusri! If you know that the mind is only a name and concept, this is the Foundation of Mindfulness of observing the mind in accordance with the mind. Manjusri! If you cannot grasp the good and non-good Dharmas, this is the Foundation of Mindfulness of observing the Dharma in accordance with the Dharma. Manjusri! You should see the Four Foundations of Mindfulness in this way.' Manjusri again asked, 'World Honored One! How should one see the Noble Eightfold Path?' The Buddha said, 'Manjusri! If you see that all Dharmas are equal, without duality and without creating duality, this is Right View. Manjusri! If you see that all Dharmas are without discrimination, without various discriminations.' --------------------------------------------------------------------------------
Chinese
，不普分别，无所见故，此是正分别。曼殊尸利！若见诸法不可言说，言说平等善薰修故，此是正语。曼殊尸利！若见诸法无作无作者，不得作者故，此是正业。曼殊尸利！若于诸法不聚不散，正住活命，此是正命。曼殊尸利！若于诸法不起不发行故，此是正精进。曼殊尸利！若诸法中皆不作念，念业已离亦不追忆，此是正念。曼殊尸利！若见诸法本性入定，无散乱无攀缘，不可得故，此是正定。曼殊尸利！如是应见圣八分道。” 曼殊尸利复言：“世尊！云何当见五根？” 佛言：“曼殊尸利！若信诸法不生，以本性不生故，此是信根。曼殊尸利！若诸法中心不发遣，以近想远想离故，此是精进根。曼殊尸利！若于诸法不作念意，以攀缘性离故念不系缚，此是念根。曼殊尸利！若于诸法不念不思，如幻不可得故，此是定根。曼殊尸利！若见诸法离生离无智，本性空故，此是慧根。曼殊尸利！如是应见五根。” 曼殊尸利复言：“世尊！云何当见七觉分？” 佛言：“曼殊尸利！若见诸法无有自性，不作念意，此是念觉分。曼殊尸利！若选择诸法已，不得善、不善、无记，以不成就故，此是择法觉分。曼殊尸利！若于三界不取不舍，以知界想坏故，此是精进觉分。曼殊尸利！若诸行中不系于 现代汉语译本： ‘不普遍分别，无所见故，此是正分别。’意思是，不以普遍的分别心去看待事物，因为没有固定的见解，这就是正确的分别。曼殊尸利（Manjusri，文殊菩萨）！如果认识到一切事物都不可用言语表达，因为言语的平等性已经得到了很好的修习，这就是正确的言语。曼殊尸利（Manjusri，文殊菩萨）！如果认识到一切事物都是无作的，没有作者，因为找不到作者，这就是正确的行为。曼殊尸利（Manjusri，文殊菩萨）！如果对于一切事物不聚集也不分散，以正直的方式生活，这就是正确的谋生。曼殊尸利（Manjusri，文殊菩萨）！如果对于一切事物不起心动念，不主动去做，这就是正确的精进。曼殊尸利（Manjusri，文殊菩萨）！如果在一切事物中都不产生念头，念头的业力已经远离，也不再去追忆，这就是正确的念。曼殊尸利（Manjusri，文殊菩萨）！如果认识到一切事物的本性是入定的，没有散乱，没有攀缘，因为不可得，这就是正确的禅定。曼殊尸利（Manjusri，文殊菩萨）！应当这样看待圣八正道。 曼殊尸利（Manjusri，文殊菩萨）又问：‘世尊！应当如何看待五根？’ 佛说：‘曼殊尸利（Manjusri，文殊菩萨）！如果相信一切事物不生，因为其本性是不生的，这就是信根。曼殊尸利（Manjusri，文殊菩萨）！如果对于一切事物内心不产生遣除的念头，因为远离了近想和远想，这就是精进根。曼殊尸利（Manjusri，文殊菩萨）！如果对于一切事物不产生念头，因为攀缘的本性已经远离，念头不再束缚，这就是念根。曼殊尸利（Manjusri，文殊菩萨）！如果对于一切事物不念不想，如同幻象一样不可得，这就是定根。曼殊尸利（Manjusri，文殊菩萨）！如果认识到一切事物远离生和无智，因为其本性是空性的，这就是慧根。曼殊尸利（Manjusri，文殊菩萨）！应当这样看待五根。’ 曼殊尸利（Manjusri，文殊菩萨）又问：‘世尊！应当如何看待七觉支？’ 佛说：‘曼殊尸利（Manjusri，文殊菩萨）！如果认识到一切事物没有自性，不产生念头，这就是念觉支。曼殊尸利（Manjusri，文殊菩萨）！如果选择一切事物后，得不到善、不善、无记，因为不成就，这就是择法觉支。曼殊尸利（Manjusri，文殊菩萨）！如果对于三界不取不舍，因为知道界限的观念是虚幻的，这就是精进觉支。曼殊尸利（Manjusri，文殊菩萨）！如果在各种行为中不执着于
English
English version: 'Not universally distinguishing, because there is nothing to be seen, this is right discrimination.' This means not to regard things with a universal discriminating mind, because there are no fixed views, this is right discrimination. Manjusri (文殊菩萨)! If one realizes that all things are unspeakable, because the equality of speech has been well cultivated, this is right speech. Manjusri (文殊菩萨)! If one realizes that all things are uncreated and have no creator, because no creator can be found, this is right action. Manjusri (文殊菩萨)! If one neither gathers nor scatters with regard to all things, and lives righteously, this is right livelihood. Manjusri (文殊菩萨)! If one does not give rise to thoughts or actions with regard to all things, this is right diligence. Manjusri (文殊菩萨)! If one does not generate thoughts in all things, the karma of thoughts has been abandoned, and one does not recall them, this is right mindfulness. Manjusri (文殊菩萨)! If one realizes that the nature of all things is samadhi, without distraction, without clinging, because it is unattainable, this is right concentration. Manjusri (文殊菩萨)! Thus should the Noble Eightfold Path be viewed. Manjusri (文殊菩萨) further asked: 'World Honored One! How should the five roots be viewed?' The Buddha said: 'Manjusri (文殊菩萨)! If one believes that all things are unborn, because their nature is unborn, this is the root of faith. Manjusri (文殊菩萨)! If the mind does not generate thoughts of rejection towards all things, because it is far from near and far thoughts, this is the root of diligence. Manjusri (文殊菩萨)! If one does not generate thoughts about all things, because the nature of clinging has been abandoned, and thoughts no longer bind, this is the root of mindfulness. Manjusri (文殊菩萨)! If one neither thinks nor contemplates all things, because they are like illusions and unattainable, this is the root of concentration. Manjusri (文殊菩萨)! If one realizes that all things are apart from birth and ignorance, because their nature is emptiness, this is the root of wisdom. Manjusri (文殊菩萨)! Thus should the five roots be viewed.' Manjusri (文殊菩萨) further asked: 'World Honored One! How should the seven factors of enlightenment be viewed?' The Buddha said: 'Manjusri (文殊菩萨)! If one realizes that all things have no self-nature and does not generate thoughts, this is the factor of mindfulness. Manjusri (文殊菩萨)! If, after choosing all things, one does not obtain good, unwholesome, or neutral, because it is not accomplished, this is the factor of discrimination. Manjusri (文殊菩萨)! If one neither grasps nor abandons the three realms, because one knows that the concept of boundaries is illusory, this is the factor of diligence. Manjusri (文殊菩萨)! If one is not attached to --------------------------------------------------------------------------------
Chinese
喜，以知喜不喜坏故，此是喜觉分。曼殊尸利！若诸法中其心止息，此是止息觉分。曼殊尸利！若知诸法心不可得，随顺觉故，此是定觉分。曼殊尸利！若诸法中不依不住、不着不缚，不见诸法而得于舍，此是舍觉分。曼殊尸利！如是应见七觉分。 “曼殊尸利！若有如是见四圣谛、四念处、圣八分道、五根、七觉分，我当说彼名为度者，名为到彼岸者、名为到陆地者、名为得安隐者、名为得无畏者、名为抖擞尘者、名为无所有者、名为无欲恼无障碍者、名阿罗汉、名为尽漏者、名为作所应作所作已办者、名为离重担者、名为得自利者、名为尽有结者，乃至名为心皆自在得胜彼岸者、名为沙门、名为婆罗门、名为能度者、名为度鞞陀迦者、名为输嚧帝疑夜者、名为佛、名为佛子、名为奢迦子、名为踏破刺棘者、名为除却堑者、名为度堑者、名为拔箭镞者、名为离热恼者、名为比丘、名为圣者、名为满足幢者。 “曼殊尸利！比丘具足如是忍者，则能净施，应得诸天世等供养。是故曼殊尸利！比丘欲不虚食国人食者、欲破摩罗者、欲超过流转者、欲顺到涅槃者、欲解脱苦者、欲作诸天世等净施福田者，于此法中应当勤习相应。” 说此言时，三十二千天子法中证见，彼以曼陀罗华、摩诃曼陀罗华而散 现代汉语译本：喜，因为知道喜不会败坏，这就是喜觉分（Prīti-sambodhyanga，喜的觉悟支）。曼殊尸利（Mañjuśrī，文殊菩萨）！如果在一切法中心止息，这就是止息觉分（Passaddhi-sambodhyanga，止息的觉悟支）。曼殊尸利！如果知道一切法心不可得，随顺觉悟的缘故，这就是定觉分（Samādhi-sambodhyanga，禅定的觉悟支）。曼殊尸利！如果在一切法中不依赖不住留、不执着不束缚，不见诸法而能够舍弃，这就是舍觉分（Upekṣā-sambodhyanga，舍弃的觉悟支）。曼殊尸利！应当这样看待七觉分（Sapta-bodhyanga，七觉悟支）。 ‘曼殊尸利！如果有人这样看待四圣谛（catvāri āryasatyāni，佛教的基本教义，即苦、集、灭、道）、四念处（catvāri smṛtyupasthānāni，四种观禅修习方法，即身、受、心、法）、圣八分道（āryāṣṭāṅgamārga，达到解脱的八个方面，即正见、正思、正语、正业、正命、正精进、正念、正定）、五根（pañca indriyāṇi，信、精进、念、定、慧五种能力）、七觉分，我应当说他们是度脱者，是到达彼岸者，是到达陆地者，是得到安稳者，是得到无畏者，是抖落尘埃者，是无所有者，是没有欲望烦恼没有障碍者，是阿罗汉（Arhat，已证得涅槃的修行者），是断尽烦恼者，是已经完成应该做的事情者，是已经放下重担者，是已经获得自身利益者，是已经断尽所有结缚者，乃至是内心完全自在，获得殊胜彼岸者，是沙门（Śrāmaṇa，出家修行者），是婆罗门（Brāhmaṇa，印度教的祭司阶层，此处指修行者），是能够度脱者，是度过鞞陀迦（Veḍhaka）者，是输嚧帝疑夜（Śrotriya）者，是佛（Buddha，觉悟者），是佛子，是奢迦子（Śākya，释迦族后裔），是踏破刺棘者，是除去陷阱者，是度过陷阱者，是拔出箭镞者，是远离热恼者，是比丘（Bhikṣu，出家男众），是圣者，是满足幢者。 ‘曼殊尸利！比丘如果具足这样的忍耐，就能够清净地布施，应该得到诸天世人等的供养。因此，曼殊尸利！比丘如果想要不白白吃国人的食物，想要破除摩罗（Māra，魔），想要超越轮回，想要顺利到达涅槃，想要解脱痛苦，想要成为诸天世人等的清净布施福田，就应当勤奋修习与此法相应的法门。’ 说完这些话的时候，三万二千天子在佛法中证得了见地，他们用曼陀罗华（Mandārava，天界的鲜花）、摩诃曼陀罗华（Mahāmandārava，大曼陀罗华）散花。