Chinese
西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护奉 诏译 ◎佛告天子：“此妙吉祥菩萨从是已后，复于七十二殑伽沙数佛世尊所发菩提心。最初有佛，名尸邻捺啰王如来、应供、正等正觉，出现世间，于彼佛所发菩提心；其后有佛，名宝光行吉祥，出现世间；其后有佛，名莲华上变化吉祥，出现世间；其后有佛，名清净宝吉祥，出现世间；其后有佛，名无边宝吉祥，出现世间；其后有佛，名大宝吉祥，出现世间；其后有佛，名虚空灯，出现世间；其后有佛，名大法王，出现世间；其后有佛，名众宝聚持妙色相，出现世间；其后有佛，名能仁主，出现世间；其后有佛，名功德光明庄严吉祥，出现世间；其后有佛，名大光吉祥，出现世间；其后有佛，名无量光广大庄严，出现世间；其后有佛，名作变化云千音声王，出现世间；其后有佛，名最上日光吉祥，出现世间；其后有佛，名最上意，出现世间；其后有佛，名多种光明吉祥王，出现世间。如是等七十二殑伽沙数佛世尊所发菩提心已，复于九十一劫中值遇诸佛发菩提心；又复于火顶如来、众尊如来、作庄严如来、饮光如来，是诸如来所，皆发菩提心种诸善根。 “天子！此妙吉祥 现代汉语译本 佛告诉天子：‘这位妙吉祥菩萨从那以后，又在七十二殑伽沙数（恒河沙数）的佛世尊那里发菩提心。最初有佛，名为尸邻捺啰王如来（Śīlīndrarāja-tathāgata，戒光王如来）、应供、正等正觉，出现于世间，在那位佛那里发菩提心；其后有佛，名为宝光行吉祥，出现于世间；其后有佛，名为莲华上变化吉祥，出现于世间；其后有佛，名为清净宝吉祥，出现于世间；其后有佛，名为无边宝吉祥，出现于世间；其后有佛，名为大宝吉祥，出现于世间；其后有佛，名为虚空灯，出现于世间；其后有佛，名为大法王，出现于世间；其后有佛，名为众宝聚持妙色相，出现于世间；其后有佛，名为能仁主，出现于世间；其后有佛，名为功德光明庄严吉祥，出现于世间；其后有佛，名为大光吉祥，出现于世间；其后有佛，名为无量光广大庄严，出现于世间；其后有佛，名为作变化云千音声王，出现于世间；其后有佛，名为最上日光吉祥，出现于世间；其后有佛，名为最上意，出现于世间；其后有佛，名为多种光明吉祥王，出现于世间。像这样在七十二殑伽沙数（恒河沙数）的佛世尊那里发菩提心后，又在九十一劫中值遇诸佛并发菩提心；又在火顶如来、众尊如来、作庄严如来、饮光如来这些如来那里，都发菩提心并种下各种善根。 ‘天子！这位妙吉祥菩萨’
English
English version The Buddha told the son of the gods: 'This Mañjuśrī (妙吉祥) Bodhisattva, from then on, further generated the Bodhi-mind (菩提心) in the presence of seventy-two *gaṅgā* sands (殑伽沙数) of Buddhas, World-Honored Ones. Initially, there was a Buddha named Śīlīndrarāja-tathāgata (尸邻捺啰王如来, Thus Come One, King of the Mountain), Worthy of Offerings, Perfectly Enlightened One, appearing in the world, and he generated the Bodhi-mind in the presence of that Buddha. Thereafter, there was a Buddha named Jewel Light Conduct Auspicious, appearing in the world. Thereafter, there was a Buddha named Lotus Transformation Auspicious, appearing in the world. Thereafter, there was a Buddha named Pure Jewel Auspicious, appearing in the world. Thereafter, there was a Buddha named Boundless Jewel Auspicious, appearing in the world. Thereafter, there was a Buddha named Great Jewel Auspicious, appearing in the world. Thereafter, there was a Buddha named Space Lamp, appearing in the world. Thereafter, there was a Buddha named Great Dharma King, appearing in the world. Thereafter, there was a Buddha named Multitude of Jewels Holding Wonderful Appearance, appearing in the world. Thereafter, there was a Buddha named Able Sage Lord, appearing in the world. Thereafter, there was a Buddha named Merit Light Adornment Auspicious, appearing in the world. Thereafter, there was a Buddha named Great Light Auspicious, appearing in the world. Thereafter, there was a Buddha named Immeasurable Light Vast Adornment, appearing in the world. Thereafter, there was a Buddha named Creating Transformation Cloud Thousand Sound King, appearing in the world. Thereafter, there was a Buddha named Supreme Sunlight Auspicious, appearing in the world. Thereafter, there was a Buddha named Supreme Intention, appearing in the world. Thereafter, there was a Buddha named Various Lights Auspicious King, appearing in the world. Having generated the Bodhi-mind in the presence of such seventy-two *gaṅgā* sands of Buddhas, World-Honored Ones, he further encountered various Buddhas and generated the Bodhi-mind in ninety-one *kalpas* (劫). Moreover, in the presence of the Fire Peak Tathāgata, the Honored Multitude Tathāgata, the Creating Adornment Tathāgata, and the Drinking Light Tathāgata, he generated the Bodhi-mind and planted various roots of goodness. 'Son of the gods! This Mañjuśrī (妙吉祥)' --------------------------------------------------------------------------------
Chinese
菩萨，能于如是无量无数佛世尊所发菩提心，广大方便种诸善根已，乃至最后于我现在如来、应供、正等正觉所，以神通变化作诸佛事。” 尔时普华幢天子前白佛言：“世尊！一切众生欲种善根，若能于此广大正法发信解心，听受读诵、记念思惟、为人演说，当知是人，善得人身、善见诸佛、善闻正法。于其世间有所利益不空受食。世尊！而诸众生云何当能于此正法发生信解？” 佛告普华幢天子言：“汝今宜应以如是事问妙吉祥菩萨，彼当为汝如理宣说。” 是时普华幢天子即白妙吉祥菩萨言：“云何当得一切众生于此正法能生信解？” 妙吉祥菩萨言：“天子！无有法可生信解，彼一切法自性空故、无所生故；若法自性空无所生，当复于何而生信解？” 普华幢天子复白妙吉祥菩萨言：“愿为我等略说菩萨行法？” 妙吉祥言：“天子当知，无行是菩萨行。又复一切法是菩萨行。” 普华幢天子言：“云何一切法是菩萨行？” 妙吉祥菩萨言：“天子当知，所言一切法者，谓：四念处、八正道、五根、五力、七觉支。略说此等为菩萨行，若广说者其数无量。诸菩萨摩诃萨若得此法，是即名为真菩萨行。” 普华幢天子白妙吉祥菩萨言：“云何名为四念 现代汉语译本：菩萨能够在如是无量无数的佛世尊处发起菩提心（bodhicitta，觉悟之心），以广大的方便法门种下各种善根之后，乃至最后在我，现在的如来（Tathagata，如实而来者）、应供（Arhat，值得供养者）、正等正觉（Samyaksambuddha，完全觉悟者）处，以神通变化来做各种佛事。 这时，普华幢天子（Pu Hua Chuang Tian Zi）上前对佛说：‘世尊！一切众生如果想要种下善根，如果能够对这广大正法生起信心和理解，听闻、接受、读诵、记住、思考、为人演说，应当知道这个人，善于得到人身、善于见到诸佛、善于听闻正法。他在世间有所利益，不会空受食物。世尊！但是众生要如何才能对这正法生起信心和理解呢？’ 佛告诉普华幢天子说：‘你现在应该用这样的问题去问妙吉祥菩萨（Miao Ji Xiang Pusa，文殊菩萨），他应当为你如理宣说。’ 这时，普华幢天子就对妙吉祥菩萨说：‘要如何才能使一切众生对这正法生起信心和理解呢？’ 妙吉祥菩萨说：‘天子！没有一种法可以生起信心和理解，因为一切法的自性是空性的，没有生起之处；如果法的自性是空性的，没有生起之处，又要在什么地方生起信心和理解呢？’ 普华幢天子又对妙吉祥菩萨说：‘希望您为我们简略地说说菩萨的修行方法？’ 妙吉祥菩萨说：‘天子应当知道，无行就是菩萨的修行。而且一切法都是菩萨的修行。’ 普华幢天子说：‘为什么说一切法都是菩萨的修行呢？’ 妙吉祥菩萨说：‘天子应当知道，所谓的一切法，指的是：四念处（four foundations of mindfulness）、八正道（Eightfold Path）、五根（five roots）、五力（five powers）、七觉支（seven factors of enlightenment）。简略地说这些就是菩萨的修行，如果广说的话，数量是无量的。诸位菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）如果得到这些法，这就叫做真正的菩萨修行。’ 普华幢天子问妙吉祥菩萨说：‘什么叫做四念处？’
English
English version: 'A Bodhisattva, having generated the mind of enlightenment (bodhicitta) in the presence of such immeasurable and countless Buddhas, and having planted various roots of virtue through vast skillful means, even until finally, in my presence, the present Tathagata (Tathagata, The One Who Has Thus Come), Arhat (Arhat, Worthy of Offerings), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), performs various Buddha-deeds through supernatural transformations.' At that time, the celestial being Pu Hua Chuang Tian Zi stepped forward and said to the Buddha: 'World-Honored One! If all sentient beings wish to plant roots of virtue, if they can generate faith and understanding in this vast and righteous Dharma, and listen, receive, recite, remember, contemplate, and explain it to others, it should be known that this person is skilled in obtaining a human body, skilled in seeing all the Buddhas, and skilled in hearing the righteous Dharma. They will benefit the world and not receive food in vain. World-Honored One! But how can sentient beings generate faith and understanding in this righteous Dharma?' The Buddha said to the celestial being Pu Hua Chuang Tian Zi: 'You should now ask the Bodhisattva Miao Ji Xiang (Miao Ji Xiang Pusa, Manjushri Bodhisattva) about this matter, and he will explain it to you accordingly.' At that time, the celestial being Pu Hua Chuang Tian Zi then said to the Bodhisattva Miao Ji Xiang: 'How can all sentient beings generate faith and understanding in this righteous Dharma?' The Bodhisattva Miao Ji Xiang said: 'Celestial being! There is no Dharma by which faith and understanding can be generated, because the nature of all Dharmas is emptiness, and there is no place of origination; if the nature of Dharmas is emptiness and there is no place of origination, then where can faith and understanding be generated?' The celestial being Pu Hua Chuang Tian Zi again said to the Bodhisattva Miao Ji Xiang: 'May you briefly explain to us the practices of a Bodhisattva?' The Bodhisattva Miao Ji Xiang said: 'Celestial being, know that non-practice is the practice of a Bodhisattva. Moreover, all Dharmas are the practice of a Bodhisattva.' The celestial being Pu Hua Chuang Tian Zi said: 'How are all Dharmas the practice of a Bodhisattva?' The Bodhisattva Miao Ji Xiang said: 'Celestial being, know that what is called all Dharmas refers to: the four foundations of mindfulness (four foundations of mindfulness), the Eightfold Path (Eightfold Path), the five roots (five roots), the five powers (five powers), and the seven factors of enlightenment (seven factors of enlightenment). Briefly speaking, these are the practices of a Bodhisattva, but if explained extensively, their number is immeasurable. If all Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas) attain these Dharmas, this is called the true practice of a Bodhisattva.' The celestial being Pu Hua Chuang Tian Zi asked the Bodhisattva Miao Ji Xiang: 'What are the four foundations of mindfulness?' -------------------------------------------------------------------------------- 处？”
Chinese
妙吉祥言：“天子！若菩萨观身如虚空，不得身相，住平等法，如是名为身中身念处；若菩萨观诸受法，内外中间俱不可得，皆悉空故，如是名为观受念处；若菩萨如实观心，于其名中无色可见，即不可得所观心相，如是名为心中心念处；若菩萨如实了知彼一切法，若善不善自性皆空，如是名为法中法念处。天子！此等名为四念处法。” 复次普华幢天子白妙吉祥菩萨言：“云何名为八正道法？” 妙吉祥菩萨言：“若菩萨观一切法，非境界相，无二无分别，无少法可取，是名正见；若菩萨观一切法，离诸分别及诸疑惑，与无所观正行相应，是名正思惟；若菩萨观一切法自性真实，非有边非无边、皆悉平等，如实宣说，是名正语；若菩萨观一切法，离所作性而不可得，若如所作若非所作，皆悉平等，住如实义，是名正业；若菩萨知一切法本不相续，即于诸法无瞋无喜亦无所著，安住真实平等法中，是名正命；若菩萨了一切法，无诸起作离种种相，于精进行如实相应，是名正精进；若菩萨于一切法不起诸念，了知诸业自性清净，住无所念，是名正念；若菩萨入一切法自性平等，于所缘相皆悉远离，毕竟观察了不可得，是名正定。天子！此等名为八正道法。” 复次普华幢天子白妙吉祥 现代汉语译本：‘在哪里？’ 妙吉祥（Manjushri，文殊菩萨的称号）说：‘天子！如果菩萨观察身体如同虚空，不执着于身体的表象，安住于平等的法中，这就叫做身中身念处；如果菩萨观察各种感受，无论内在、外在还是中间都不可得，一切都是空性的，这就叫做观受念处；如果菩萨如实地观察心，在心的名称中没有颜色可见，所观察的心相也不可得，这就叫做心中心念处；如果菩萨如实地了知一切法，无论是善还是不善，其自性都是空性的，这就叫做法中法念处。天子！这些就叫做四念处法。’ 普华幢天子（Pu Huazhuang Tianzi）又问妙吉祥菩萨说：‘什么叫做八正道法？’ 妙吉祥菩萨说：‘如果菩萨观察一切法，不是境界的表象，没有二元对立和分别，没有丝毫法可以执取，这叫做正见；如果菩萨观察一切法，远离各种分别和疑惑，与无所观的正行相应，这叫做正思惟；如果菩萨观察一切法的自性真实，非有边也非无边，一切都是平等的，如实地宣说，这叫做正语；如果菩萨观察一切法，远离所作的性质而不可得，无论是如所作还是非所作，一切都是平等的，安住于如实的意义中，这叫做正业；如果菩萨知道一切法本来不相续，因此对于诸法没有嗔恨没有喜悦也没有执着，安住在真实的平等法中，这叫做正命；如果菩萨明了一切法，没有各种起作，远离种种表象，与精进行如实地相应，这叫做正精进；如果菩萨对于一切法不生起各种念头，了知诸业的自性清净，安住于无所念的状态，这叫做正念；如果菩萨进入一切法自性平等的状态，对于所缘的表象都远离，彻底地观察而不可得，这叫做正定。天子！这些就叫做八正道法。’ 普华幢天子（Pu Huazhuang Tianzi）又问妙吉祥
English
English version: ‘Where?’ Manjushri (Miaojixiang, the title of Manjushri Bodhisattva) said: ‘O son of heaven! If a Bodhisattva observes the body as empty space, does not grasp the characteristics of the body, and dwells in the Dharma of equality, this is called the mindfulness of body within body; if a Bodhisattva observes all feelings, and finds them unattainable whether internal, external, or in between, because all are empty, this is called the mindfulness of feelings; if a Bodhisattva truly observes the mind, and finds no color visible in the name of the mind, and the characteristics of the observed mind are unattainable, this is called the mindfulness of mind within mind; if a Bodhisattva truly understands all Dharmas, whether good or bad, their self-nature is empty, this is called the mindfulness of Dharma within Dharma. O son of heaven! These are called the Four Foundations of Mindfulness.’ Then Pu Huazhuang Tianzi (Pu Huazhuang Tianzi) asked Manjushri Bodhisattva: ‘What are called the Eightfold Noble Path?’ Manjushri Bodhisattva said: ‘If a Bodhisattva observes all Dharmas, not as appearances of realms, without duality or discrimination, and no Dharma can be grasped, this is called Right View; if a Bodhisattva observes all Dharmas, free from all discriminations and doubts, and corresponds with the right practice of non-observation, this is called Right Thought; if a Bodhisattva observes the self-nature of all Dharmas as true, neither having an edge nor being without an edge, all being equal, and truthfully proclaims it, this is called Right Speech; if a Bodhisattva observes all Dharmas, unattainable apart from the nature of action, whether as action or non-action, all being equal, and dwells in the meaning of truth, this is called Right Action; if a Bodhisattva knows that all Dharmas are originally not continuous, therefore has no anger, no joy, and no attachment to all Dharmas, and dwells in the true Dharma of equality, this is called Right Livelihood; if a Bodhisattva understands all Dharmas, without any arising or action, apart from various appearances, and corresponds with diligence in truth, this is called Right Effort; if a Bodhisattva does not give rise to any thoughts about all Dharmas, understands the self-nature of all karmas as pure, and dwells in a state of no-thought, this is called Right Mindfulness; if a Bodhisattva enters the state of self-nature equality of all Dharmas, is far away from all objects of perception, and thoroughly observes them as unattainable, this is called Right Samadhi. O son of heaven! These are called the Eightfold Noble Path.’ Then Pu Huazhuang Tianzi (Pu Huazhuang Tianzi) asked Manjushri -------------------------------------------------------------------------------- 菩萨言：“云何名为五根？”