English
‘Yes, it is.’ English version The Sutra of the Great Vehicle on the Revolving Exposition of All Dharmas, Volume 1 Taisho Tripitaka Volume 15, No. 0652 The Sutra of the Great Vehicle on the Revolving Exposition of All Dharmas The Sutra of the Great Vehicle on the Revolving Exposition of All Dharmas, Volume 2 Translated by Tripiṭaka Master Shaudé and others, Monks of the Sangha, under Imperial Decree, by the Dharma Master Biancai of the Mingjiao Temple of the Song Dynasty At that time, Manjushri (Manjushri, a Bodhisattva), the Youthful Bodhisattva, said to the Buddha: ‘World-Honored One! How can one remove karmic obstacles and attain a pure mind?’ The Buddha told Manjushri (Manjushri): ‘To remove evil karma, one should study all dharmas, understand that all dharmas arise from discriminating thoughts, and are illusory and unreal; when the wisdom of emptiness manifests, karmic obstacles will naturally be removed, and the mind will attain purity. ‘Furthermore, Manjushri (Manjushri)! All sentient beings, from beginningless kalpas, are deluded by distorted thoughts, with greed, anger, and ignorance as the causes; they create immeasurable and boundless evil karma of killing, stealing, and sexual misconduct, and therefore fall into various evil realms, transmigrate through birth and death, suffer great afflictions without rest, karmic obstacles are rampant, and they are harassed by evil demons, thus the mind cannot attain purity. ‘Furthermore, Manjushri (Manjushri)! If you now wish to know how all sentient beings can be free from all karmic obstacles and attain a pure mind, you should study all the dharmas of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), maintain purity in body, speech, and mind, diligently cultivate pure conduct day and night, stay away from suffering, not generate discriminating thoughts, aspire to Bodhi (Bodhi, enlightenment), respectfully make offerings to the Buddha, Dharma, and Sangha, recite and study the Great Vehicle Sutras and secret Dharanis (Dharani, a type of mantra) for a long time, strengthen body and mind, without regression, contemplate and understand the arising, abiding, changing, and ceasing of all dharmas, that every thought is impermanent, arising and ceasing in an instant, that everything is illusory and unreal, abide in meditation, gradually advance, with a mind free from distraction, so that all evil demons cannot take advantage, naturally joyful, the ground of consciousness is illuminated, accumulate various merits, nourish the life of wisdom, and attain the supreme fruit of Buddhahood; this is called true renunciation, this is a true child of the Buddha; then one will know that the Tathagata’s profound Dharma treasury is vast as the sea, benefiting sentient beings without end. Having obtained the supreme Dharma treasure, cultivate meditation again, contemplate the emptiness of dharmas, without --------------------------------------------------------------------------------
Chinese
诸苦恼，获功德力，行平等行，心常护持，昼夜恭敬尊重赞仰，一切解脱，身心快乐。了知生灭，一切皆是幻梦，安住法中，生于胜处，具足圆满更无退失。如是而修，恶业自除，心得清净。” 尔时，文殊师利童真菩萨白佛言：“世尊！云何四圣谛？” 佛告文殊师利：“四圣谛，谓苦、集、灭、道，是名四圣谛。” 文殊师利白佛言：“世尊！当云何学？” 佛言：“当学一切法，得彼法智现前；于此分别不生，善与不善，观想自性清净，了知一切悉皆虚妄。” 文殊师利白佛言：“一切众生云何不学？” 佛言：“愚夫异生，为毁谤教法，不生善心、不修梵行、不读诵经典、不受教诲、于佛教法不肯少学；常作恶行，流浪三界而生欢喜，即不知一切法，如幻如梦如阳焰，虚妄不实。若诸众生学一切善法，修习奢摩他定，观想自性清净，了知贪、嗔、痴悉皆虚妄，安住法中得彼定力，身心快乐。愚夫不学善法，不知有佛法僧宝，普遍虚空微妙难见。” 文殊师利白佛言：“云何此法微妙众生难见？” 佛告文殊师利：“此法如风生浪起，只见浪起不见风生；唯汝文殊、须菩提能知，余皆不解。” 尔时，文殊师利白佛言：“世尊！云何四念处？” 现代汉语译本：获得各种苦恼的解脱，得到功德的力量，奉行平等行为，内心常常守护保持正念，日夜恭敬尊重赞美，最终一切都能解脱，身心快乐。明了知晓生灭的道理，明白一切都是虚幻的梦境，安住在佛法之中，往生到殊胜的地方，具足圆满的功德，不再退转。像这样修行，恶业自然消除，内心得到清净。 这时，文殊师利童真菩萨（Manjushri, a Bodhisattva, a young bodhisattva）对佛说：‘世尊！什么是四圣谛（Four Noble Truths）？’ 佛告诉文殊师利：‘四圣谛，就是苦（suffering）、集（the cause of suffering）、灭（the cessation of suffering）、道（the path to the cessation of suffering），这就是四圣谛。’ 文殊师利问佛说：‘世尊！应当如何学习？’ 佛说：‘应当学习一切法，从而获得对这些法的智慧并使之显现；对于善与不善，不作分别，观想自性本自清净，了知一切都虚妄不实。’ 文殊师利问佛说：‘为什么一切众生不学习佛法呢？’ 佛说：‘愚痴凡夫，因为毁谤教法，不生起善心，不修清净的梵行，不读诵经典，不接受教诲，对于佛教的教法不肯稍微学习；常常做恶行，在三界（Three Realms）中流浪还觉得欢喜，因此不知道一切法，都如幻如梦如阳焰一般，虚妄不实。如果众生学习一切善法，修习奢摩他定（Samatha, calming meditation），观想自性本自清净，了知贪（greed）、嗔（hatred）、痴（ignorance）都是虚妄的，安住在佛法中得到禅定的力量，身心快乐。愚痴的人不学习善法，不知道有佛（Buddha）、法（Dharma）、僧（Sangha）三宝，这三宝普遍存在于虚空中，微妙难以见到。’ 文殊师利问佛说：‘为什么这种佛法如此微妙，众生难以见到呢？’ 佛告诉文殊师利：‘这种佛法就像风生起波浪，人们只看到波浪生起，却看不到风的产生；只有你文殊（Manjushri）、须菩提（Subhuti, one of the ten major disciples of the Buddha）能够明白，其余的人都不理解。’ 这时，文殊师利问佛说：‘世尊！什么是四念处（Four Foundations of Mindfulness）？’
English
English version: Obtain release from all sufferings, acquire the power of merit, practice equanimity, constantly protect and maintain the mind, reverently respect and praise day and night, achieve complete liberation, and experience happiness in body and mind. Understand the principle of arising and ceasing, realize that everything is like an illusion or a dream, abide in the Dharma, be born in a superior realm, possess complete perfection, and never regress. By practicing in this way, negative karma will naturally be eliminated, and the mind will become pure. At that time, Manjushri (Manjushri, a Bodhisattva, a young bodhisattva), the youthful Bodhisattva, said to the Buddha: 'World Honored One, what are the Four Noble Truths (Four Noble Truths)?' The Buddha told Manjushri: 'The Four Noble Truths are suffering (suffering), the cause of suffering (the cause of suffering), the cessation of suffering (the cessation of suffering), and the path to the cessation of suffering (the path to the cessation of suffering). These are called the Four Noble Truths.' Manjushri said to the Buddha: 'World Honored One, how should one learn?' The Buddha said: 'One should learn all Dharmas, thereby obtaining and manifesting the wisdom of those Dharmas; without creating distinctions between good and non-good, contemplate the self-nature as inherently pure, and realize that everything is illusory and unreal.' Manjushri said to the Buddha: 'Why do all sentient beings not learn?' The Buddha said: 'Foolish ordinary beings, because they slander the teachings, do not generate good thoughts, do not cultivate pure conduct, do not recite scriptures, do not accept teachings, and are unwilling to learn even a little about the Buddha's teachings; they constantly commit evil deeds, wander in the Three Realms (Three Realms) and rejoice in it, thus they do not know that all Dharmas are like illusions, dreams, or mirages, unreal and untrue. If sentient beings learn all good Dharmas, cultivate Samatha (Samatha, calming meditation), contemplate the self-nature as inherently pure, and realize that greed (greed), hatred (hatred), and ignorance (ignorance) are all illusory, abide in the Dharma and obtain the power of Samadhi, they will experience happiness in body and mind. Foolish people do not learn good Dharmas, and do not know the Three Jewels of Buddha (Buddha), Dharma (Dharma), and Sangha (Sangha), which pervade the empty space, subtle and difficult to see.' Manjushri said to the Buddha: 'Why is this Dharma so subtle and difficult for sentient beings to see?' The Buddha told Manjushri: 'This Dharma is like wind creating waves; people only see the waves rising, but do not see the wind arising; only you, Manjushri (Manjushri), and Subhuti (Subhuti, one of the ten major disciples of the Buddha) can understand, the rest do not understand.' At that time, Manjushri said to the Buddha: 'World Honored One, what are the Four Foundations of Mindfulness (Four Foundations of Mindfulness)?' --------------------------------------------------------------------------------
Chinese
佛言：“文殊师利！四念处，谓观身不净、观受是苦、观心无常、观法无我，是名四念处。” 文殊师利言：“当云何学？” 佛言：“一切众生，当观想自身五种不净；观受有苦受、乐受、舍受三，悉皆是苦；观心无常，念念无常，刹那生灭；观法无我，四大、五阴无实我体；是名四念处；一切众生当如是学。” 文殊师利白佛言：“世尊！云何五根？” “谓信、进、念、定、慧，是名五根。” 文殊师利白佛言：“当云何学？” 佛言：“学法众生，于一切法中，观想此法深远，能生信故，名信根；了知此法勤行精进，除障解脱，名精进根；然于此法，一心想念不忘，名念根；了知一切法定知心生，名定根；以慧拣择一切法空，名慧根；是名五根。” 文殊师利白佛言：“世尊！云何七觉支？” 佛告文殊师利：“念觉支、择觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支，是名七觉支。” 文殊师利白佛言：“世尊！当云何学？” 佛告文殊师利：“学法众生，于自性中，了知一切善不善法，弃舍世缘，勤念正法，名念觉支。择谓以自性智，于三界能拣择，故名择觉支；精进谓了知一切法，勤行不舍，名精进觉支；喜谓于一切诸行发 现代汉语译本：佛说：‘文殊师利（Manjushri，菩萨名）！四念处，是指观身不净、观受是苦、观心无常、观法无我，这叫做四念处。’ 文殊师利说：‘应当如何修学呢？’ 佛说：‘一切众生，应当观想自身有五种不净；观察感受有苦受、乐受、舍受三种，全部都是苦；观察心是无常的，念念都是无常，刹那生灭；观察法是无我的，四大（地、水、火、风）、五阴（色、受、想、行、识）没有真实的自体；这叫做四念处；一切众生应当这样修学。’ 文殊师利问佛说：‘世尊！什么是五根？’ ‘是指信、进、念、定、慧，这叫做五根。’ 文殊师利问佛说：‘应当如何修学呢？’ 佛说：‘修学佛法的众生，在一切法中，观想此法深远，能够生起信心，所以叫做信根；了解此法后勤奋修行精进，去除障碍得到解脱，叫做精进根；然后对于此法，一心想念不忘记，叫做念根；了解一切法，确定知道心生起，叫做定根；用智慧来选择一切法都是空性的，叫做慧根；这叫做五根。’ 文殊师利问佛说：‘世尊！什么是七觉支？’ 佛告诉文殊师利：‘念觉支、择觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支，这叫做七觉支。’ 文殊师利问佛说：‘世尊！应当如何修学呢？’ 佛告诉文殊师利：‘修学佛法的众生，在自性中，了解一切善和不善的法，抛弃世俗的因缘，勤奋忆念正法，叫做念觉支。择，是指用自性的智慧，在三界（欲界、色界、无色界）中能够选择，所以叫做择觉支；精进，是指了解一切法，勤奋修行不舍弃，叫做精进觉支；喜，是指对于一切诸行发起欢喜，’
English
English version: The Buddha said: 'Manjushri (Manjushri, name of a Bodhisattva)! The Four Foundations of Mindfulness refer to contemplating the impurity of the body, contemplating that feelings are suffering, contemplating that the mind is impermanent, and contemplating that phenomena are without self. These are called the Four Foundations of Mindfulness.' Manjushri said: 'How should one learn?' The Buddha said: 'All sentient beings should contemplate the five impurities of their own bodies; observe that feelings have three types: painful feelings, pleasant feelings, and neutral feelings, all of which are suffering; observe that the mind is impermanent, with each thought being impermanent, arising and ceasing in an instant; observe that phenomena are without self, the Four Great Elements (earth, water, fire, wind) and the Five Aggregates (form, feeling, perception, mental formations, consciousness) have no real self-entity; these are called the Four Foundations of Mindfulness; all sentient beings should learn in this way.' Manjushri asked the Buddha: 'World Honored One! What are the Five Roots?' 'They are faith, diligence, mindfulness, concentration, and wisdom. These are called the Five Roots.' Manjushri asked the Buddha: 'How should one learn?' The Buddha said: 'Students of the Dharma, in all dharmas, contemplate that this dharma is profound and can generate faith, therefore it is called the Root of Faith; understanding this dharma, diligently practice with vigor, removing obstacles and attaining liberation, is called the Root of Diligence; then, regarding this dharma, single-mindedly remember it without forgetting, is called the Root of Mindfulness; understanding all dharmas and knowing that the mind arises, is called the Root of Concentration; using wisdom to discern that all dharmas are empty, is called the Root of Wisdom; these are called the Five Roots.' Manjushri asked the Buddha: 'World Honored One! What are the Seven Factors of Enlightenment?' The Buddha told Manjushri: 'The Mindfulness Enlightenment Factor, the Discrimination Enlightenment Factor, the Diligence Enlightenment Factor, the Joy Enlightenment Factor, the Tranquility Enlightenment Factor, the Concentration Enlightenment Factor, and the Equanimity Enlightenment Factor. These are called the Seven Factors of Enlightenment.' Manjushri asked the Buddha: 'World Honored One! How should one learn?' The Buddha told Manjushri: 'Students of the Dharma, in their own nature, understand all good and non-good dharmas, abandon worldly conditions, and diligently remember the Right Dharma, this is called the Mindfulness Enlightenment Factor. Discrimination means using the wisdom of one's own nature to be able to discriminate in the Three Realms (Desire Realm, Form Realm, Formless Realm), therefore it is called the Discrimination Enlightenment Factor; Diligence means understanding all dharmas, diligently practicing without abandoning, this is called the Diligence Enlightenment Factor; Joy means generating joy towards all actions,' --------------------------------------------------------------------------------