Chinese
妙吉祥言：“若菩萨了一切法本无所生，自性真实无进无退，平等法中如实信解，是名信根；若菩萨于一切法心无爱乐，离远近想住真实性，是名精进根；若菩萨于一切法非所作意，以所缘相离种种性，由性离故诸念不生，是名念根；若菩萨于一切法，无所念无所得，正定相应，是名定根；若菩萨于一切法，离所生相及不生相，谛观诸法自性皆空，是名慧根。天子！此等名为五根。” 复次普华幢天子白妙吉祥菩萨言：“云何名为五力？” 妙吉祥言：“若菩萨于一切法不起种种虚妄分别，是名信力；若菩萨于一切法而能请问如实胜义，名精进力；若菩萨于一切法离诸失念，正念相应，是名念力；若菩萨于出世法心无懈倦，是名定力；若菩萨于诸业报净信不坏，是名慧力。天子！此等名为五力。” 复次普华幢天子白妙吉祥菩萨言：“云何名为七觉支？” 妙吉祥言：“若菩萨了一切行本无所生，于喜乐法观真实性，是名喜觉支；若菩萨于一切法无爱着心，于所缘相观不可得，是名轻安觉支；若菩萨见一切法自性无念无所作意，是名念觉支；若菩萨若一切法求种种相了不可得，记诸善法如实出生，是名择法觉支；若菩萨观三界性不取三界相，是名精进觉 现代汉语译本 菩萨说：‘什么叫做五根（panchindriya，五种能力）？’ 妙吉祥（Manjushri，文殊菩萨）说：‘如果菩萨了解一切法本来没有生起，自性真实，没有前进也没有后退，在平等的法中如实地信解，这叫做信根（shraddha-indriya，信的能力）；如果菩萨对于一切法心中没有爱恋，远离远和近的想念，安住于真实自性，这叫做精进根（virya-indriya，精进的能力）；如果菩萨对于一切法不作意，以所缘的相远离种种自性，由于自性远离的缘故，各种念头不生起，这叫做念根（smriti-indriya，念的能力）；如果菩萨对于一切法，没有念想也没有获得，与正定相应，这叫做定根（samadhi-indriya，定的能力）；如果菩萨对于一切法，远离所生之相以及不生之相，仔细观察诸法自性都是空性，这叫做慧根（prajna-indriya，慧的能力）。天子！这些叫做五根。’ 普华幢天子（Pushpadhvaja-deva）又问妙吉祥菩萨说：‘什么叫做五力（panchabala，五种力量）？’ 妙吉祥说：‘如果菩萨对于一切法不生起种种虚妄分别，这叫做信力（shraddha-bala，信的力量）；如果菩萨对于一切法能够请问如实的殊胜意义，叫做精进力（virya-bala，精进的力量）；如果菩萨对于一切法远离各种失念，与正念相应，这叫做念力（smriti-bala，念的力量）；如果菩萨对于出世间的法心中没有懈怠疲倦，这叫做定力（samadhi-bala，定的力量）；如果菩萨对于各种业报清净地相信而不动摇，这叫做慧力（prajna-bala，慧的力量）。天子！这些叫做五力。’ 普华幢天子又问妙吉祥菩萨说：‘什么叫做七觉支（sapta-bodhyanga，七种觉悟的因素）？’ 妙吉祥说：‘如果菩萨了解一切行为本来没有生起，对于喜乐的法观察真实自性，这叫做喜觉支（priti-sambodhyanga，喜的觉悟因素）；如果菩萨对于一切法没有爱着的心，对于所缘的相观察而不可得，这叫做轻安觉支（prashrabdhi-sambodhyanga，轻安的觉悟因素）；如果菩萨见到一切法自性没有念头也没有作意，这叫做念觉支（smriti-sambodhyanga，念的觉悟因素）；如果菩萨对于一切法寻求种种相而了不可得，忆念各种善法如实地出生，这叫做择法觉支（dharma-pravicaya-sambodhyanga，择法的觉悟因素）；如果菩萨观察三界（trailokya，欲界、色界、无色界）的自性而不取三界的相，这叫做精进觉
English
English version The Bodhisattva said: 'What are the five indriyas (panchindriya, five faculties)?' Manjushri (妙吉祥, the Bodhisattva of Wisdom) said: 'If a Bodhisattva understands that all dharmas are fundamentally unproduced, their nature is real, without progress or regress, and truly believes and understands in the equal dharma, this is called the faculty of faith (shraddha-indriya, faculty of faith). If a Bodhisattva has no love for all dharmas in his mind, is far from thoughts of near and far, and dwells in true nature, this is called the faculty of vigor (virya-indriya, faculty of vigor). If a Bodhisattva does not intentionally focus on all dharmas, and the characteristics of what is conditioned are separate from various natures, and because of the separation of nature, no thoughts arise, this is called the faculty of mindfulness (smriti-indriya, faculty of mindfulness). If a Bodhisattva has no thoughts or attainments regarding all dharmas, and is in accordance with right samadhi, this is called the faculty of samadhi (samadhi-indriya, faculty of samadhi). If a Bodhisattva is separate from the characteristics of production and non-production regarding all dharmas, and attentively observes that the nature of all dharmas is emptiness, this is called the faculty of wisdom (prajna-indriya, faculty of wisdom). Deva! These are called the five indriyas.' Again, the Deva Pushpadhvaja (普华幢天子) said to the Bodhisattva Manjushri: 'What are the five powers (panchabala, five powers)?' Manjushri said: 'If a Bodhisattva does not give rise to various false discriminations regarding all dharmas, this is called the power of faith (shraddha-bala, power of faith). If a Bodhisattva is able to inquire about the true and supreme meaning regarding all dharmas, this is called the power of vigor (virya-bala, power of vigor). If a Bodhisattva is separate from all loss of mindfulness regarding all dharmas, and is in accordance with right mindfulness, this is called the power of mindfulness (smriti-bala, power of mindfulness). If a Bodhisattva has no weariness in his mind regarding supramundane dharmas, this is called the power of samadhi (samadhi-bala, power of samadhi). If a Bodhisattva has pure faith in all karmic retributions and is not destroyed, this is called the power of wisdom (prajna-bala, power of wisdom). Deva! These are called the five powers.' Again, the Deva Pushpadhvaja said to the Bodhisattva Manjushri: 'What are the seven factors of enlightenment (sapta-bodhyanga, seven limbs of enlightenment)?' Manjushri said: 'If a Bodhisattva understands that all actions are fundamentally unproduced, and observes the true nature in the dharma of joy and pleasure, this is called the factor of joy (priti-sambodhyanga, the enlightenment factor of joy). If a Bodhisattva has no attachment in his mind regarding all dharmas, and observes that the characteristics of what is conditioned are unobtainable, this is called the factor of tranquility (prashrabdhi-sambodhyanga, the enlightenment factor of tranquility). If a Bodhisattva sees that the nature of all dharmas has no thought and no intention, this is called the factor of mindfulness (smriti-sambodhyanga, the enlightenment factor of mindfulness). If a Bodhisattva seeks various characteristics regarding all dharmas and understands that they are unobtainable, and remembers that all good dharmas are truly produced, this is called the factor of discrimination of dharmas (dharma-pravicaya-sambodhyanga, the enlightenment factor of discrimination of dharmas). If a Bodhisattva observes the nature of the three realms (trailokya, the desire realm, the form realm, and the formless realm) and does not grasp the characteristics of the three realms, this is called the factor of vigor --------------------------------------------------------------------------------
Chinese
支；若菩萨观心无所得，即于一切法亦无所觉了，是名定觉支；若菩萨知一切法本无所依即无所住，复无所生亦无所觉，是故一切法无所观不可得，住平等舍，是名舍觉支。天子！此等名为七觉支法。 “如是略说，四念处、八正道、五根、五力、七觉支法。此诸法门，若菩萨所修为菩萨行；声闻所修为声闻行，假使若有净行诸婆罗门能修习者，即得解诸怨结除灭棘刺息诸烦恼，远离病苦不生怖畏，顺向佛道住佛种姓；若诸沙门多闻佛子修此法者，即得超越轮回到于彼岸，离诸尘垢得无相身，去除重担到无畏处获大快乐；若诸菩萨于此法门，如实观想如理修行得具足已，是诸菩萨于天上人间，应受广大信施供养。 “天子！是故诸菩萨于其世间、随诸方处不空受食有大利益。又复若欲出度轮回，破诸魔众摧伏外道，吹大法螺击大法鼓，转大法轮立大法幢，解脱众苦得大涅槃，当于如是胜妙法门如理修行。天子！如前所问菩萨行者，此一切法是菩萨行”。 尔时妙吉祥菩萨摩诃萨为普华幢天子说是法时，会中有三万二千天子，闻已信解住法平等，即时雨天曼陀罗华、摩诃曼陀罗花及众妙花，住虚空中，供养世尊及妙吉祥菩萨。花供养已，作如是言：“我等今者于佛法中，暂得闻此菩萨行法，尚获如是 现代汉语译本：若菩萨观察内心而无所得，即对于一切法也无所觉了，这叫做定觉支；若菩萨知晓一切法本来没有所依，即无所住，又无所生也无所觉，因此一切法无可观想不可得，安住于平等舍，这叫做舍觉支。天子！这些就叫做七觉支法。 像这样简略地说，四念处、八正道、五根、五力、七觉支法。这些法门，如果菩萨修习就是菩萨行；声闻修习就是声闻行，假使如果有清净修行的婆罗门（Brahmanas）能够修习这些，就能解开各种怨恨的纠结，消除灭除荆棘般的障碍，平息各种烦恼，远离病苦，不生怖畏，顺着佛道前进，安住于佛的种姓；如果各位沙门（Shramanas），广闻佛法的佛子修习这些法，就能超越轮回到达彼岸，脱离各种尘垢得到无相之身，去除重担到达无畏之处获得极大快乐；如果各位菩萨对于这些法门，如实地观想，如理地修行并得到具足，这些菩萨在天上人间，应当接受广大的信施供养。 天子！因此各位菩萨在世间、随着各个地方不空受食，有很大的利益。又如果想要出离轮回，破除各种魔众，摧伏外道，吹响大法螺，敲击大法鼓，转动大法轮，树立大法幢，解脱各种痛苦得到大涅槃，应当对于像这样殊胜微妙的法门如理修行。天子！就像之前所问的菩萨行者，这一切法就是菩萨行’。 这时，妙吉祥菩萨摩诃萨（Manjushri Bodhisattva-Mahasattva）为普华幢天子（Puspaketu）说这部法时，会中有三万二千天子，听闻后信解，安住于法的平等性，即时从天上降下曼陀罗华（Mandala flowers）、摩诃曼陀罗花（Maha Mandala flowers）以及各种美妙的花朵，停留在虚空中，供养世尊以及妙吉祥菩萨。花供养完毕后，他们这样说：‘我们现在于佛法中，暂时听闻到这部菩萨行法，尚且获得如此…
English
English version: If a Bodhisattva observes the mind and finds nothing, then he is also unaware of all dharmas, this is called the 'Determination Enlightenment Factor'; If a Bodhisattva knows that all dharmas originally have no basis, then there is nothing to abide in, and there is no birth and no awareness, therefore all dharmas are unobservable and unattainable, abiding in equanimity, this is called the 'Equanimity Enlightenment Factor'. Prince! These are called the Seven Enlightenment Factors. Thus, briefly speaking, are the Four Foundations of Mindfulness, the Eightfold Noble Path, the Five Roots, the Five Powers, and the Seven Enlightenment Factors. These Dharma gates, if practiced by a Bodhisattva, are Bodhisattva practices; if practiced by a Shravaka, are Shravaka practices. If pure-practicing Brahmanas can cultivate these, they can untie the knots of resentment, eliminate thorny obstacles, pacify all afflictions, stay away from sickness and suffering, not generate fear, move forward along the Buddha's path, and abide in the Buddha's lineage; If Shramanas, learned disciples of the Buddha, cultivate these dharmas, they will transcend the cycle of rebirth to reach the other shore, be free from all defilements and attain a formless body, remove heavy burdens, reach a place of fearlessness, and obtain great happiness; If Bodhisattvas contemplate these Dharma gates as they truly are, cultivate them according to reason, and attain completeness, these Bodhisattvas, in the heavens and among humans, should receive vast offerings of faith and charity. Prince! Therefore, all Bodhisattvas in the world, wherever they may be, do not receive food in vain, and have great benefits. Furthermore, if one wishes to escape the cycle of rebirth, break through all demonic hosts, subdue external paths, blow the great Dharma conch, beat the great Dharma drum, turn the great Dharma wheel, erect the great Dharma banner, liberate from all suffering, and attain great Nirvana, one should cultivate such excellent and wonderful Dharma gates according to reason. Prince! As previously asked about the Bodhisattva practitioner, all these dharmas are Bodhisattva practices'. At that time, Manjushri Bodhisattva-Mahasattva, while expounding this Dharma for Puspaketu, had thirty-two thousand Devas in the assembly who, upon hearing it, believed and understood, and abided in the equality of Dharma. Immediately, they rained down Mandala flowers, Maha Mandala flowers, and various wonderful flowers from the heavens, staying in the empty space, offering them to the World Honored One and Manjushri Bodhisattva. After the flower offerings were completed, they said, 'We, now in the Buddha-dharma, having temporarily heard this Bodhisattva practice Dharma, still obtain such... --------------------------------------------------------------------------------
Chinese
最胜利益，况复有人于此正法能一心听，生净信解如理修行，当知是人顺向佛道，如妙吉祥神通具足。” 尔时普华幢天子复白佛言：“世尊！今此正法于后末世欲使广大宣通流布，唯愿世尊！以威神力加持护念。” 佛告普华幢天子言：“如是如是。诸佛如来而自知时。” 尔时世尊普遍观察诸众会已，作如是言：“诸善男子！汝等众中，谁当能于无数百千俱胝那庾多劫，持佛菩提护助正法？” 尔时会中有三十二俱胝大菩萨众，异口同音俱白佛言：“世尊！我等于佛住世及涅槃后，以佛神力而能持佛菩提护助正法。” 复次会中有梵天子名胜思惟，从座而起，前白佛言：“世尊！诸菩萨摩诃萨于何福蕴修习具足，当能于此甚深正法，受持读诵为人演说广大流布？” 佛告胜思惟梵天子言：“若菩萨摩诃萨，于佛如来所有十力，修习具足勇猛坚固，证得无生法忍者，当知是人即能持佛菩提护助正法。” 尔时胜思惟梵天子复白佛言：“世尊！如我解佛所说义，今此不思议境界正法，若有人闻不能发生清净信解者，我知是人非为大士，于正法门而不相应，是故世尊不为授记。” 佛言：“梵天子！如汝所说，如是如是。” 尔时慈氏菩萨摩诃萨从他方界还来 现代汉语译本：更何况有人能一心听闻这正法，生起清净的信心和理解，如理修行，应当知道这个人正顺着佛道前进，如同妙吉祥（Manjushri，文殊菩萨）一样神通具足。 这时，普华幢天子（Pu Hua Chuang Tianzi）又对佛说：‘世尊！现在这部正法在后世末法时期，要使它广泛地宣扬流通，唯愿世尊以威神力加持护念。’ 佛告诉普华幢天子说：‘是这样的，是这样的。诸佛如来自己知道时机。’ 这时，世尊普遍观察了所有与会大众后，这样说道：‘各位善男子！你们大众之中，谁能够于无数百千俱胝那庾多劫（俱胝那庾多劫，a very long time），护持佛的菩提，护助正法？’ 这时，会中有三十二俱胝（俱胝，ten million）大菩萨众，异口同声地对佛说：‘世尊！我们对于佛住世以及涅槃之后，以佛的神力，能够护持佛的菩提，护助正法。’ 接着，会中有一位梵天子，名叫胜思惟（Sheng Siwei），从座位上站起来，向前对佛说：‘世尊！诸位菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）要修习具足什么样的福德蕴藏，才能对于这部甚深的正法，受持读诵，为人演说，广大流布？’ 佛告诉胜思惟梵天子说：‘如果菩萨摩诃萨，对于佛如来的所有十力（ten powers of a Tathagata），修习具足，勇猛坚固，证得无生法忍（Wu Sheng Fa Ren，the acceptance of the non-arising of all dharmas），应当知道这个人就能护持佛的菩提，护助正法。’ 这时，胜思惟梵天子又对佛说：‘世尊！如我理解佛所说的意义，现在这部不可思议境界的正法，如果有人听闻而不能生起清净的信心和理解，我知道这个人不是大士，与正法之门不相应，所以世尊不为他授记。’ 佛说：‘梵天子！如你所说，是这样的，是这样的。’ 这时，慈氏菩萨摩诃萨（Maitreya Bodhisattva-Mahasattva）从他方世界返回。