Chinese
生，昼夜喜行妙性快乐欢喜，故名喜觉支；轻安谓安住一切法中，不为魔娆，心得自在，故谓轻安觉支；定谓了一切法本无自性，修三摩地，名定觉支；舍谓心安住一切法，不住智、不住佛，舍离诸缘，名舍觉支；是名七觉支。” 文殊师利白佛言：“世尊！云何八正道？” 佛告文殊师利：“八正道，谓正见、正思、惟、正语、正业、正命、正精进、正念、正定，是名八正道。” 文殊师利白佛言：“世尊！当云何学？” 佛告文殊师利：“彼一切众生，了知一切法，三业恭敬，是名正见；彼于一切法，分别不分别喜不喜，名正思惟；彼了知一切法，真实言说，名正语；彼于一切法，了知唯造善业，名正业；彼于一切法，安住平等真心，名正命；彼于一切法，勤修大乘，名正精进；彼于一切法，不生恶业，名正念；彼于一切法，不散不乱，名正定；是名八正道。彼学法众生，一心了知四圣谛、四念处、五根、七觉支、八正道，如是等法一一修学已，得到彼岸，生诸佛国，无有恐怖，得金刚坚固心。一切罗汉、声闻、沙门、婆罗门，及小婆罗门等，闻佛说此微妙最上法门，有大神力，能除热恼，获得心地清凉；诸比丘若能展转勤行，心无退转，与我无异。而诸天人昼夜作诸音乐，持众名香、 现代汉语译本： ‘生’，指（众生）昼夜喜好运行微妙的自性，快乐欢喜，所以叫做喜觉支（Prīti-saṃbodhyaṅga，喜悦的觉悟支）。轻安，指安住于一切法中，不被魔所扰，心得自在，所以叫做轻安觉支（Prasrabdhi-saṃbodhyaṅga，身心轻安的觉悟支）。定，指了解一切法本无自性，修习三摩地（Samādhi，禅定），叫做定觉支（Samādhi-saṃbodhyaṅga，禅定的觉悟支）。舍，指心安住于一切法，不住于智，不住于佛，舍离各种因缘，叫做舍觉支（Upekṣā-saṃbodhyaṅga，舍弃的觉悟支）。以上就是七觉支。 文殊师利（Mañjuśrī）菩萨对佛说：‘世尊！什么是八正道？’ 佛告诉文殊师利：‘八正道，就是正见（Samyag-dṛṣṭi，正确的见解）、正思惟（Samyak-saṃkalpa，正确的思考）、正语（Samyag-vāc，正确的言语）、正业（Samyak-karmānta，正确的行为）、正命（Samyag-ājīva，正确的谋生方式）、正精进（Samyag-vyāyāma，正确的努力）、正念（Samyak-smṛti，正确的念头）、正定（Samyak-samādhi，正确的禅定），这就是八正道。’ 文殊师利菩萨对佛说：‘世尊！应当如何修学？’ 佛告诉文殊师利：‘那些一切众生，了解一切法，身口意三业恭敬，这叫做正见；他们对于一切法，分别或不分别，喜好或不喜好，这叫做正思惟；他们了解一切法，真实言说，这叫做正语；他们对于一切法，了解只造善业，这叫做正业；他们对于一切法，安住于平等真心，这叫做正命；他们对于一切法，勤修大乘（Mahāyāna），这叫做正精进；他们对于一切法，不生恶业，这叫做正念；他们对于一切法，不散乱，这叫做正定；这就是八正道。那些学习佛法的众生，一心了解四圣谛（catvāri āryasatyāni）、四念处（catvāri smṛtyupasthānāni）、五根（pañcendriyāṇi）、七觉支（sapta bodhyaṅgāni）、八正道（āryāṣṭāṅgamārga），像这些法一一修学之后，就能到达彼岸，往生诸佛国土，没有恐怖，得到金刚坚固的心。一切罗汉（Arhat）、声闻（Śrāvaka）、沙门（Śrāmaṇa）、婆罗门（Brāhmaṇa），以及小婆罗门等，听闻佛所说的这种微妙最上法门，有大神力，能够去除热恼，获得心地清凉；各位比丘（bhikkhus）如果能够辗转勤奋修行，心不退转，就与我没有差别。而且诸天人昼夜演奏各种音乐，拿着各种名贵的香、’
English
English version: 'Birth' refers to (beings) delighting day and night in practicing the subtle nature, joyful and happy, hence it is called the Joy Awareness Factor (Prīti-saṃbodhyaṅga, the awakening factor of joy). Tranquility refers to abiding in all dharmas, not being disturbed by demons, and the mind being at ease, hence it is called the Tranquility Awareness Factor (Prasrabdhi-saṃbodhyaṅga, the awakening factor of tranquility of body and mind). Concentration refers to understanding that all dharmas are inherently without self-nature, and practicing Samādhi (meditative concentration), hence it is called the Concentration Awareness Factor (Samādhi-saṃbodhyaṅga, the awakening factor of concentration). Equanimity refers to the mind abiding in all dharmas, not dwelling on wisdom, not dwelling on the Buddha, and relinquishing all conditions, hence it is called the Equanimity Awareness Factor (Upekṣā-saṃbodhyaṅga, the awakening factor of equanimity). These are the seven factors of awakening.' Mañjuśrī (Mañjuśrī) Bodhisattva said to the Buddha: 'World Honored One! What is the Eightfold Noble Path?' The Buddha told Mañjuśrī: 'The Eightfold Noble Path is Right View (Samyag-dṛṣṭi, correct understanding), Right Thought (Samyak-saṃkalpa, correct thought), Right Speech (Samyag-vāc, correct speech), Right Action (Samyak-karmānta, correct action), Right Livelihood (Samyag-ājīva, correct livelihood), Right Effort (Samyag-vyāyāma, correct effort), Right Mindfulness (Samyak-smṛti, correct mindfulness), and Right Concentration (Samyak-samādhi, correct concentration). This is the Eightfold Noble Path.' Mañjuśrī Bodhisattva said to the Buddha: 'World Honored One! How should one learn?' The Buddha told Mañjuśrī: 'Those all sentient beings, understanding all dharmas, with body, speech, and mind showing reverence, this is called Right View; they, regarding all dharmas, whether distinguishing or not distinguishing, liking or not liking, this is called Right Thought; they understanding all dharmas, speaking truthfully, this is called Right Speech; they, regarding all dharmas, understanding only creating good karma, this is called Right Action; they, regarding all dharmas, abiding in the equal true mind, this is called Right Livelihood; they, regarding all dharmas, diligently cultivating the Mahāyāna (Great Vehicle), this is called Right Effort; they, regarding all dharmas, not generating evil karma, this is called Right Mindfulness; they, regarding all dharmas, not scattered and not confused, this is called Right Concentration; this is the Eightfold Noble Path. Those beings who study the Dharma, wholeheartedly understanding the Four Noble Truths (catvāri āryasatyāni), the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni), the Five Roots (pañcendriyāṇi), the Seven Factors of Awakening (sapta bodhyaṅgāni), and the Eightfold Noble Path (āryāṣṭāṅgamārga), after cultivating these dharmas one by one, they will reach the other shore, be reborn in the Buddha lands, have no fear, and attain a diamond-firm mind. All Arhats (Arhat), Śrāvakas (Hearers), Śrāmaṇas (Monastics), Brāhmaṇas (Priests), and minor Brāhmaṇas, hearing the Buddha speak this subtle and supreme Dharma gate, have great divine power, able to remove heat and affliction, and obtain coolness of mind; if you bhikkhus (monks) can diligently practice and propagate this, without retreating in your minds, you will be no different from me. And the devas (gods) play various music day and night, holding various precious incense,' -------------------------------------------------------------------------------- 种种奇华、珍妙饮食，堪受供养。
Chinese
“文殊师利！彼诸比丘若不断嗔，入王城持钵循行乞食，为魔所恼，染着诸欲，非佛弟子，与俗无异。复有比丘心无嗔故，了知大乘微妙法行、法义言句，于真实正行而得解脱。尔时，三千二百天子，持天曼陀罗华、种种名香、上妙饮食，恭敬供养，心大欢喜，互相赞叹出家功德，与如来佛国而无有异。” 尔时，文殊师利白佛言：“世尊！我闻佛说秘密陀罗尼章句云何？” 佛告文殊师利：“我为汝说秘密句、橛句、金刚句、慧句，是名陀罗尼章句法门。此法门，菩萨得一切法句发生，刹那刹那得忍辱法。” 文殊师利言：“云何名秘密句法门？” 佛言：“我为汝说秘密句真实章句，于一切法中心爱乐秘密句为第一；如汝文殊师利，于一切菩萨中而得第一，秘密句亦复如是。复次，文殊师利！秘密句如虚空，我身遍满虚空，一切法亦如是遍满虚空，一切菩萨现前不现前，都是一如，名真实秘密句。” 文殊师利白佛言：“世尊！云何橛句？” 佛告文殊师利：“我为汝说橛句，不动贪法界，住一切法动；我不动大乘，不作种种世事，是名橛句。” 文殊师利白佛言：“世尊！云何金刚句？” 佛言：“我为汝说金刚句 现代汉语译本：各种各样的奇异花朵、珍贵美妙的饮食，都适合用来供养。 ‘文殊师利（Manjushri，菩萨名）！那些比丘如果不断除嗔恨，进入王城持钵沿街乞食，就会被魔所困扰，贪恋各种欲望，不是佛的弟子，与世俗之人没有区别。还有比丘心中没有嗔恨，了知大乘微妙的修行方法、佛法的义理和言辞，对于真实的修行而得到解脱。那时，三千二百位天子，拿着天界的曼陀罗花（Mandala flower，一种花名）、各种名贵的香、上等的美味饮食，恭敬地供养，心中非常欢喜，互相赞叹出家的功德，与如来佛国没有什么差别。’ 这时，文殊师利（Manjushri）对佛说：‘世尊！我听佛说秘密陀罗尼（secret Dharani，总持，咒语）的章句，是怎样的呢？’ 佛告诉文殊师利（Manjushri）：‘我为你宣说秘密句、橛句、金刚句、慧句，这叫做陀罗尼（Dharani）章句的法门。通过这个法门，菩萨能够生起一切法句，刹那刹那都能得到忍辱的法。’ 文殊师利（Manjushri）说：‘什么叫做秘密句法门？’ 佛说：‘我为你宣说秘密句真实的章句，在一切法中心中喜爱秘密句为第一；就像你文殊师利（Manjushri），在一切菩萨中得到第一，秘密句也是这样。再者，文殊师利（Manjushri）！秘密句就像虚空，我的身体遍满虚空，一切法也像这样遍满虚空，一切菩萨现前或者不现前，都是一样的，这叫做真实秘密句。’ 文殊师利（Manjushri）对佛说：‘世尊！什么叫做橛句？’ 佛告诉文殊师利（Manjushri）：‘我为你宣说橛句，不动摇贪爱的法界，安住于一切法的变动之中；我不动摇大乘，不做各种世俗的事情，这叫做橛句。’ 文殊师利（Manjushri）对佛说：‘世尊！什么叫做金刚句？’ 佛说：‘我为你宣说金刚句
English
English version: Various extraordinary flowers and precious, wonderful foods are suitable for offering. 'Manjushri (Manjushri, name of a Bodhisattva)! If those Bhikshus (Bhikshus, monks) do not cease their anger and enter the royal city carrying their bowls, begging for food along the streets, they will be troubled by demons, attached to various desires, not disciples of the Buddha, and no different from ordinary people. Furthermore, there are Bhikshus who, without anger in their hearts, understand the subtle practices, Dharma meanings, and words of the Mahayana (Mahayana, Great Vehicle), and attain liberation through true practice. At that time, three thousand two hundred devas (devas, celestial beings), holding celestial Mandala flowers (Mandala flower, a type of flower), various precious incenses, and supreme delicious foods, respectfully made offerings, their hearts filled with great joy, mutually praising the merits of renunciation, which are no different from the Buddha-land of the Tathagata (Tathagata, Thus Come One).' At that time, Manjushri (Manjushri) said to the Buddha, 'World Honored One! I have heard the Buddha speak of the secret Dharani (secret Dharani, a type of mantra) verses. What are they like?' The Buddha told Manjushri (Manjushri), 'I will explain to you the secret verses, peg verses, vajra (vajra, diamond/thunderbolt) verses, and wisdom verses. This is called the Dharma (Dharma, teachings) gate of Dharani verses. Through this Dharma gate, Bodhisattvas (Bodhisattvas, enlightened beings) can generate all Dharma verses, and attain the Dharma of forbearance moment by moment.' Manjushri (Manjushri) said, 'What is called the secret verse Dharma gate?' The Buddha said, 'I will explain to you the true verses of the secret verse. In all Dharmas, the secret verse is cherished as the foremost. Just as you, Manjushri (Manjushri), are the foremost among all Bodhisattvas, so too is the secret verse. Furthermore, Manjushri (Manjushri)! The secret verse is like space. My body pervades space, and all Dharmas also pervade space in the same way. All Bodhisattvas, whether present or not present, are all the same. This is called the true secret verse.' Manjushri (Manjushri) said to the Buddha, 'World Honored One! What is called the peg verse?' The Buddha told Manjushri (Manjushri), 'I will explain to you the peg verse, which does not move the realm of desire, but dwells in the movement of all Dharmas. I do not move the Mahayana (Mahayana), and I do not engage in various worldly affairs. This is called the peg verse.' Manjushri (Manjushri) said to the Buddha, 'World Honored One! What is called the vajra (vajra) verse?' The Buddha said, 'I will explain to you the vajra (vajra) verse.' --------------------------------------------------------------------------------
Chinese
，嗔众生长时有嗔，金刚能断一切法，是名金刚句。” 文殊师利白佛言：“世尊！云何慧句？” 佛言：“我为汝说慧句，痴是学佛智，一切众生，非学佛智不到彼岸。若诸众生学佛智，一切慧具足，有慧无慧悉能了知，此是甚深。文殊师利！悉能了知众生无智，但乐诸恶，于一切法不能远离，是名秘密句。” 文殊师利白佛言：“世尊！云何秘密句识？” 佛告文殊师利：“识如幻化，妄生一切法，空无自性、无自相，如是五蕴如五指，不实如虚空，悉是假名；众生惛懵，不能晓了，是名秘密句。” 文殊师利白佛言：“世尊！云何秘密句色？” 佛告文殊师利：“色一切法，众生心痴、眼痴，毁谤正法，不好勤学，爱乐于色，不知虚妄。文殊师利！汝于色尘悉能了知，是名秘密句。” 文殊师利白佛言：“世尊！云何秘密句声？” 佛告文殊师利：“声空发生，不可得见，种种语言、音响之声，耳识听受，是名秘密句。” 文殊师利白佛言：“世尊！云何秘密句香？” 佛告文殊师利：“香发诸尘，不可得见，但识所闻，识亦无故，皆是虚妄，是名秘密句。” 文殊师利白佛言：“世尊！云何秘密句味？” 佛告文殊师利：“味无 现代汉语译本：'嗔恨众生，长久怀有嗔恨，金刚能断除一切法，这称为金刚句。' 文殊师利（Manjushri，菩萨名）对佛说：'世尊！什么是慧句？' 佛说：'我为你解说慧句，愚痴是学习佛的智慧，一切众生，若不学习佛的智慧就无法到达彼岸。如果众生学习佛的智慧，一切智慧就具足，有智慧或没有智慧都能明了，这是非常深奥的。文殊师利！完全能够明了众生没有智慧，只喜欢各种恶行，对于一切法不能远离，这称为秘密句。' 文殊师利对佛说：'世尊！什么是秘密句识？' 佛告诉文殊师利：'识如幻化，虚妄地产生一切法，空无自性、没有自体之相，就像五蕴（Skandhas，构成个体存在的五种要素）如五指，不真实如同虚空，都是假名；众生昏昧懵懂，不能明白了解，这称为秘密句。' 文殊师利对佛说：'世尊！什么是秘密句色？' 佛告诉文殊师利：'色即一切法，众生心痴、眼痴，毁谤正法，不好好勤奋学习，喜爱执着于色，不知道它的虚妄。文殊师利！你对于色尘完全能够明了，这称为秘密句。' 文殊师利对佛说：'世尊！什么是秘密句声？' 佛告诉文殊师利：'声音从空中产生，不可得见，各种语言、音响之声，由耳识听受，这称为秘密句。' 文殊师利对佛说：'世尊！什么是秘密句香？' 佛告诉文殊师利：'香从各种尘境发出，不可得见，只能由识来闻，而识也是无常的，一切都是虚妄的，这称为秘密句。' 文殊师利对佛说：'世尊！什么是秘密句味？' 佛告诉文殊师利：'味无'