T14n0472_佛說大乘善見變化文殊師利問法經

大正藏第 14 冊 No. 0472 佛說大乘善見變化文殊師利問法經

No. 472

佛說大乘善見變化文殊師利問法經

西天中印度，惹爛馱啰國密林寺，三藏明教大師，賜紫沙門臣天息災奉　詔譯

如是我聞：

一時世尊，在王舍城鷲峰山中，與大比丘眾，並大菩薩文殊師利等大眾圍繞。爾時，佛告文殊師利童子言：「佛子，我今為諸眾生於四聖諦，心生顛倒，恒處輪迴不能免離，說此真實四聖諦法。」

文殊師利白佛言：「世尊！如來、應、正等覺，云何因緣，而諸眾生不能遠離如是虛妄輪迴之中，不覺不知？」

佛言：「文殊師利！我見眾生受如是虛妄輪迴，何以故？善男子！皆因無始已來妄生計執，分別彼我。文殊師利！以是因緣，受此愚癡業報，虛妄輪迴。何以故？是諸愚癡眾生，不聞、不知最上一切寂靜法故，不自思惟警悟三業，恣身口意造眾煩惱，我貪、我瞋、我癡等；我今于彼如來法中，得此出家，受清凈戒，修持凈行，遠離輪迴，得涅盤道，解脫苦輪。

「復自思惟，此煩惱性即善法故，即有漏法故，即無漏法故，即輪迴法故，即世間、即出世間，即智、即蠲除法，即決定法，即觀法圓滿智，即觀苦集滅決定道，乃至決定法界

【現代漢語翻譯】現代漢語譯本《佛說大乘善見變化文殊師利問法經》

西天中印度，惹爛馱啰國密林寺，三藏明教大師，賜紫沙門臣天息災奉詔譯

如是我聞：

一時，世尊在王舍城（Rājagṛha）鷲峰山（Gṛdhrakūṭa）中，與大比丘眾，以及大菩薩文殊師利（Mañjuśrī）等大眾圍繞。當時，佛告訴文殊師利童子說：『佛子，我現在為那些在四聖諦（catvāri āryasatyāni）上心生顛倒，恒常處於輪迴（saṃsāra）而不能免離的眾生，宣說這真實的四聖諦法。』

文殊師利問佛說：『世尊！如來、應、正等覺（Tathāgata, Arhat, Samyaksaṃbuddha），是何因緣，使得眾生不能遠離這虛妄的輪迴之中，不覺不知呢？』

佛說：『文殊師利！我見眾生承受這樣的虛妄輪迴，是什麼緣故呢？善男子！都是因為從無始以來妄生計執，分別彼此。文殊師利！因為這個因緣，承受這愚癡的業報，虛妄輪迴。是什麼緣故呢？是這些愚癡的眾生，不聽聞、不知道最上的一切寂靜法，不自己思惟警醒身口意三業，放縱身口意造作各種煩惱，我貪、我瞋、我癡等；我現在於如來法中，得到出家，受持清凈戒律，修持清凈的行為，遠離輪迴，得到涅盤（nirvāṇa）之道，解脫痛苦的輪轉。

『又自己思惟，這煩惱的性質即是善法，即是有漏法，即是無漏法，即是輪迴法，即是世間，即是出世間，即是智慧，即是蠲除法，即是決定法，即是觀法圓滿智，即是觀察苦集滅的決定之道，乃至決定法界。

【English Translation】 English version The Sutra of the Buddha Speaking on the Great Vehicle, Good Vision, Transformation, and Mañjuśrī's Questions on the Dharma

Translated by the Tripiṭaka Master of Illuminating Teachings, the Purple-Robed Śrāmaṇa Minister Tian Xizai, from the Secret Forest Temple in Jalandhara, Central India, under Imperial Decree

Thus have I heard:

At one time, the World-Honored One was on Vulture Peak (Gṛdhrakūṭa) in Rājagṛha, surrounded by a large assembly of great bhikṣus and great bodhisattvas such as Mañjuśrī. At that time, the Buddha told the youth Mañjuśrī: 'Son of Buddha, for the sake of all beings who are deluded in mind regarding the Four Noble Truths (catvāri āryasatyāni), constantly dwelling in saṃsāra and unable to escape, I will now speak this true Dharma of the Four Noble Truths.'

Mañjuśrī said to the Buddha: 'World-Honored One! For what reason do the Tathāgata, Arhat, Samyaksaṃbuddha, cause beings to be unable to escape from this false saṃsāra, without awareness or knowledge?'

The Buddha said: 'Mañjuśrī! I see beings suffering such false saṃsāra. Why? Good son! It is all because of the false clinging and discrimination between self and others since beginningless time. Mañjuśrī! Because of this reason, they receive this foolish karmic retribution, false saṃsāra. Why? It is because these foolish beings do not hear or know the supreme Dharma of all tranquility, do not reflect and awaken their three karmas of body, speech, and mind, and indulge in creating various afflictions of self-greed, self-hatred, self-ignorance, etc. Now, in the Dharma of the Tathāgata, I have attained ordination, received pure precepts, cultivated pure conduct, distanced myself from saṃsāra, attained the path of nirvāṇa, and liberated myself from the wheel of suffering.'

'Furthermore, one reflects that the nature of these afflictions is also good Dharma, also conditioned Dharma, also unconditioned Dharma, also saṃsāra Dharma, also worldly, also transcendent, also wisdom, also expunging Dharma, also definitive Dharma, also the perfect wisdom of contemplation, also the definitive path of observing suffering, its origin, and its cessation, up to the definitive realm of Dharma.'

故。

「又復思惟，一切行虛假故，一切行苦惱故，一切行即無相故。我若得此，即能遠離一切虛假，得隨意生。若觀我見，不離道諦，即得彼法，所作隨意。復于彼法，憶念無惑，於一切法，心無差別，能如是知，即得遠離不信、疑惑、譭謗、讚歎，得此解脫一切我苦。我於是時，無有少分，而難作者。若阿羅漢能知此我，彼臨命終時，自見所生，棄捨本心得佛菩提，隨意所樂自在而往，即得至於無為界故，彼得此苦智、法智。若了知我集一切法，生不信心，疑惑、誹謗、種種怖畏。若不信此法，盡此集故，彼作是思惟，決定滅諦。

「彼復思惟，此法應如是作，得滅諦故。是法若作此，決定滅作，是決定彼意，心生疑惑，命終之後墮大地獄中，云何名如實思惟？生一切法故。」

爾時文殊師利童子白佛言：「世尊！云何見四聖諦心？」

佛告文殊師利：「若見一切法即不生故，即見苦諦；若見出生一切法消除故，即是集諦；若見最上涅盤一切寂靜法相，即是滅諦；若見究竟一切法性即是道諦。文殊師利！若彼見此四聖諦非實、非虛，是善法、是不善法，是有漏、是無漏，是世間、是出世間，是有為智、是無為智，是無變異法，是觀苦集了別智法，即決定滅諦，乃至決定法界道諦，不可改

【現代漢語翻譯】故。

『又進一步思惟，一切行都是虛假的，一切行都是苦惱的，一切行即是無相的。我如果能證得這些，就能遠離一切虛假，獲得隨心所欲的境界。如果觀察我見，不離道諦（Dukkha-nirodha-gamini-patipada-ariya-sacca，導向滅苦的真理），就能獲得那種法，所作所為都能隨心所欲。並且對於那種法，憶念而沒有疑惑，對於一切法，內心沒有差別，能夠這樣認知，就能遠離不信、疑惑、譭謗、讚歎，獲得這種解脫一切我苦的境界。我於此時，沒有任何細微之處，是難以做到的。如果阿羅漢（Arhat，已證得涅槃的聖者）能夠了解這個『我』，那麼他臨命終時，就能自己看到將要往生的地方，捨棄原本的心而獲得佛菩提（Buddha-bodhi，佛的覺悟），隨心所欲地自在前往，就能到達無為的境界，因此，他能獲得苦智、法智。如果了知我執聚集了一切法，就會產生不信心，疑惑、誹謗、種種怖畏。如果不相信此法，就會窮盡這些聚集，他會這樣思惟，最終決定滅諦（Nirodha-sacca，滅苦的真理）。』

『他進一步思惟，這個法應該這樣做，才能證得滅諦。這個法如果這樣做，必定能滅除造作，這種決定他的意念，心中產生疑惑，命終之後會墮入大地獄中，這怎麼能稱作如實思惟呢？因為這會產生一切法。』

這時，文殊師利（Manjusri）童子對佛說：『世尊！如何才能見到四聖諦（catvāri ārya-satyāni）的真實面貌呢？』

佛告訴文殊師利：『如果見到一切法都不生起，那就是見到了苦諦（Dukkha-sacca，關於苦的真理）；如果見到出生一切法的因緣消除，那就是集諦（Samudaya-sacca，關於苦的起源的真理）；如果見到最上涅盤（nirvāṇa）一切寂靜的法相，那就是滅諦；如果見到究竟一切法的本性，那就是道諦。文殊師利！如果有人認為這四聖諦非實、非虛，是善法、是不善法，是有漏、是無漏，是世間、是出世間，是有為智、是無為智，是無變異法，是觀察苦集而明瞭差別的智慧之法，那麼他就能決定滅諦，乃至決定法界道諦，不可改變。

【English Translation】 Thus.

'Furthermore, contemplate that all conditioned things are false, all conditioned things are suffering, and all conditioned things are without characteristics. If I attain this, I can distance myself from all falsehood and be born at will. If one observes the view of self without departing from the Path Truth (Dukkha-nirodha-gamini-patipada-ariya-sacca, the truth of the path leading to the cessation of suffering), one will attain that Dharma, and one's actions will be as one wishes. Moreover, in that Dharma, one remembers without doubt, and in all Dharmas, the mind is without differentiation. Being able to know in this way, one can distance oneself from disbelief, doubt, slander, and praise, and attain this liberation from all suffering of self. At that time, there is no small part of me that is difficult to accomplish. If an Arhat (Arhat, a saint who has attained Nirvana) can know this 'self,' then at the time of their death, they will see where they will be born, abandon their original mind, attain Buddha-bodhi (Buddha-bodhi, the enlightenment of the Buddha), and go freely as they please, reaching the realm of non-action. Therefore, they attain this knowledge of suffering and knowledge of Dharma. If one understands that the self gathers all Dharmas, one will generate disbelief, doubt, slander, and various fears. If one does not believe in this Dharma, one will exhaust these gatherings, and they will think in this way, ultimately determining the Truth of Cessation (Nirodha-sacca, the truth of the cessation of suffering).'

'They further contemplate that this Dharma should be practiced in this way to attain the Truth of Cessation. If this Dharma is practiced in this way, it will surely eliminate creation. This determination of their intention, with doubt arising in their mind, will cause them to fall into the great hell after death. How can this be called true contemplation? Because it generates all Dharmas.'

At that time, the youth Manjusri (Manjusri) said to the Buddha, 'World Honored One! How does one see the mind of the Four Noble Truths (catvāri ārya-satyāni)?'

The Buddha told Manjusri, 'If one sees that all Dharmas do not arise, that is seeing the Truth of Suffering (Dukkha-sacca, the truth of suffering); if one sees that the causes of the arising of all Dharmas are eliminated, that is the Truth of Origin (Samudaya-sacca, the truth of the origin of suffering); if one sees the characteristic of the supreme Nirvana (nirvāṇa), which is the state of complete tranquility, that is the Truth of Cessation; if one sees the ultimate nature of all Dharmas, that is the Truth of the Path. Manjusri! If someone considers these Four Noble Truths to be neither real nor unreal, to be good Dharmas and not good Dharmas, to be with outflows and without outflows, to be worldly and beyond worldly, to be conditioned wisdom and unconditioned wisdom, to be unchanging Dharmas, to be the Dharma of observing suffering and its origin and clearly distinguishing them, then they will determine the Truth of Cessation, and even determine the Truth of the Path of the Dharma Realm, which cannot be changed.'

變。何故一切愚迷眾生耽著欲樂，於此實相法中，而生迷惑？彼諸眾生，于寂滅法，不諦思惟，乃至一切法，寂靜自性，不得現前。不知此法非取、非舍、非離取捨，在彼貪界，顯現涅盤，瞋界、癡界乃至輪迴界，悉能現彼涅盤寂靜界故。若於一切法，能現如是自性平等，當得一切法中自在無礙。云何不知彼真實法？若於不生、不滅法，心同虛空，即佛平等不可得故，法平等不可得故，僧平等不可得故，乃至涅盤寂靜平等亦不可得故。如是於一切未曾有法，不生疑惑，即得離疑。不生、不出，至一切最勝涅盤寂靜界故。文殊師利！如是真諦一切法不可見，是故須菩提而不往詣禮如來足。如須菩提尚得無我，況復如來云何而見？勿作是解。文殊師利！如是一切不生法中有所見故，即非見四聖諦。」

爾時文殊師利法王子白佛言：「世尊！云何見四念處？」

佛告文殊師利：「彼須菩提，當得觀身不凈，見身念處；觀受是苦，見受念處；觀心無常，見心念處；觀法無我，見法念處。」

文殊師利復白佛言：「世尊！如是實相云何而說？復云何見真實四念處？」

佛告文殊師利：「止，此真實諦如來所說，難解難知。」

文殊師利言：「唯愿說之，廣演分別，彼真實四念處故」

佛言

【現代漢語翻譯】現代漢語譯本：變化。什麼原因呢？因為一切愚昧迷惑的眾生都沉溺於對慾望的享樂，因此對於這真實不虛的佛法，反而產生迷惑。那些眾生，對於寂靜涅槃之法，不能如實地深入思考，乃至一切諸法的寂靜自性，都不能夠顯現於眼前。他們不知道這佛法並非是去『取』、去『舍』，或者『既不取也不捨』，即使在貪慾的境界中，也能顯現涅槃；在嗔恨的境界、愚癡的境界，乃至輪迴的境界中，都能夠顯現那涅槃寂靜的境界。如果對於一切諸法，能夠顯現出這樣自性平等的道理，就能夠在一切法中得到自在無礙。為什麼不能夠明白那真實的佛法呢？如果對於不生不滅的佛法，心如同虛空一樣廣大，那麼佛的平等是不可得的，法的平等是不可得的，僧的平等是不可得的，乃至涅槃寂靜的平等也是不可得的。像這樣對於一切未曾有過的佛法，不產生疑惑，就能夠脫離疑惑。不生、不出，最終到達一切最殊勝的涅槃寂靜的境界。文殊師利（Manjushri，菩薩名）！像這樣真實的道理，一切法都是不可見的，所以須菩提（Subhuti，佛陀弟子）才不去禮拜如來（Tathagata，佛陀的稱號）的足。像須菩提尚且能夠證得無我，更何況如來又怎麼會被看見呢？不要這樣理解。文殊師利！像這樣一切不生不滅的法中如果有所見，那就不是真正的見到四聖諦（Four Noble Truths）了。」

這時，文殊師利法王子（Manjushri，法王之子，指菩薩）對佛說：「世尊（World-Honored One，對佛的尊稱）！要如何才能見到四念處（Four Foundations of Mindfulness）呢？」

佛告訴文殊師利：「那位須菩提，應當觀察身體是不清凈的，這樣才能見到身念處；觀察感受是痛苦的，這樣才能見到受念處；觀察心是無常的，這樣才能見到心念處；觀察法是無我的，這樣才能見到法念處。」

文殊師利又對佛說：「世尊！像這樣真實的佛法實相，要如何才能宣說？又如何才能見到真實的四念處呢？」

佛告訴文殊師利：「停止吧，這真實的道理是如來所說的，難以理解，難以知曉。」

文殊師利說：「只希望您能夠宣說，廣泛地演說和分別解釋，爲了那真實的四念處啊。」

佛說

【English Translation】 English version: Changes. Why is it that all ignorant and deluded beings are attached to the pleasures of desire, and thus become confused about this true and real Dharma? Those beings do not contemplate the Dharma of stillness and extinction with diligence, and thus cannot bring to manifestation the quiet nature of all Dharmas. They do not know that this Dharma is neither 『taking』, nor 『rejecting』, nor 『neither taking nor rejecting』; even in the realm of greed, Nirvana can be manifested; in the realm of anger, the realm of delusion, and even the realm of Samsara, that realm of Nirvana's stillness can be manifested. If one can manifest such a nature of equality in all Dharmas, one will attain freedom and unobstructedness in all Dharmas. Why is it that they do not understand that true Dharma? If, regarding the Dharma of non-arising and non-ceasing, the mind is like the vastness of space, then the equality of the Buddha is unattainable, the equality of the Dharma is unattainable, the equality of the Sangha is unattainable, and even the equality of Nirvana's stillness is unattainable. In this way, if one does not generate doubt regarding all unprecedented Dharmas, one will be liberated from doubt. Not arising, not emerging, ultimately reaching the most supreme realm of Nirvana's stillness. Manjushri (Bodhisattva's name)! Such true principles, all Dharmas are invisible, therefore Subhuti (Buddha's disciple) did not go to pay homage to the Tathagata's (Buddha's title) feet. Since Subhuti was able to attain non-self, how could the Tathagata be seen? Do not interpret it this way. Manjushri! If there is something seen in all these non-arising Dharmas, then it is not truly seeing the Four Noble Truths.」

At that time, the Dharma Prince Manjushri (Manjushri, prince of Dharma, referring to a Bodhisattva) said to the Buddha: 「World-Honored One (respectful term for the Buddha)! How does one see the Four Foundations of Mindfulness?」

The Buddha told Manjushri: 「That Subhuti should contemplate the body as impure, and thus see the mindfulness of the body; contemplate feelings as suffering, and thus see the mindfulness of feelings; contemplate the mind as impermanent, and thus see the mindfulness of the mind; contemplate Dharmas as non-self, and thus see the mindfulness of Dharmas.」

Manjushri again said to the Buddha: 「World-Honored One! How should such a true aspect of reality be spoken of? And how does one see the true Four Foundations of Mindfulness?」

The Buddha told Manjushri: 「Stop, this true principle spoken by the Tathagata is difficult to understand, difficult to know.」

Manjushri said: 「I only hope that you will speak of it, extensively expound and explain it, for the sake of those true Four Foundations of Mindfulness.」

The Buddha said

：「文殊師利！汝若見等虛空身，即見此身中身念處。又，文殊師利！若於受中內外中間有所得故，即見受念處。又，文殊師利！若見此心智有方圓大小，即見此心中心念處。又，文殊師利！若於善、不善，有漏、無漏，乃至煩惱世出世間法中有所得故，即非見此法中法念處。文殊師利！此真實四念處應如是解。」

文殊師利白世尊言：「云何見四正勤？」

佛告文殊師利：「若觀十二緣生，究竟空寂乃至無性，一切法彼不可得，當起精進心，稱法滅除所生不善一切業故；為未生不善法，令不起故；未生善法，起精進心令出生故；所生善法，令得久住，不廢忘故，當起圓滿精進心故。如一切法離取、離舍、非離取捨，若得如是正憶念故，彼不復起心，即得此三摩地行。彼云何思惟？得神足故。云何住平等一切法？文殊師利，應當如是見四正勤。」

文殊師利又復白言：「世尊！云何見五根？」

佛言：「文殊師利！若見究竟一切法不生，即解信根。何以故？文殊師利！此究竟不生信根，於一切法中，心不可得故，本離此名。又，文殊師利！若於一切法離憶念故，無有趣求，不住方所，是為精進根。文殊師利！若於一切法，離現前明瞭故，遠離差別，心不起故，是爲念根。又，文殊師利！若於

【現代漢語翻譯】現代漢語譯本：『文殊師利（Manjushri，菩薩名）！如果你能見到等同於虛空的身，那就是見到了此身中的身念處。又，文殊師利！如果在感受中，無論是內在、外在還是中間，有所執著，那就是見到了受念處。又，文殊師利！如果認為此心智有方圓大小的形狀，那就是見到了此心中的心念處。又，文殊師利！如果對於善、不善，有漏、無漏，乃至煩惱、世間和出世間的法有所執著，那就不是見到了此法中的法念處。文殊師利！這真實的四念處應當這樣理解。』

文殊師利問世尊說：『如何才能見到四正勤？』

佛告訴文殊師利：『如果觀察十二緣起（Twelve Nidānas），最終是空寂乃至無自性，一切法都不可得，應當生起精進心，依法滅除所產生的一切不善業；爲了使未產生的不善法不再產生；對於未產生的善法，生起精進心使其產生；對於已產生的善法，使其能夠長久保持，不廢棄遺忘，應當生起圓滿的精進心。如一切法遠離取著、遠離捨棄、非遠離取捨，如果能夠如此正確地憶念，他就不會再生起妄心，就能得到這種三摩地（Samadhi）的修行。他如何思維？因為得到了神足（Iddhipāda）。如何安住于平等的一切法？文殊師利，應當這樣來看待四正勤。』

文殊師利又問：『世尊！如何才能見到五根？』

佛說：『文殊師利！如果見到一切法最終不生，那就是理解了信根（Śraddhā-indriya）。為什麼這樣說呢？文殊師利！這最終不生的信根，在一切法中，心不可得，本來就遠離這個名稱。又，文殊師利！如果對於一切法遠離憶念，沒有興趣追求，不住于任何方所，這就是精進根（Vīrya-indriya）。文殊師利！如果對於一切法，遠離現前的明瞭，遠離差別，心不起分別，這就是念根（Smṛti-indriya）。又，文殊師利！如果』

【English Translation】 English version: 『Manjushri (Manjushri, name of a Bodhisattva)! If you see a body that is equal to emptiness, then you see the mindfulness of the body in this body. Furthermore, Manjushri! If in feeling, whether internal, external, or intermediate, there is something obtained, then you see the mindfulness of feeling. Furthermore, Manjushri! If you see that this mind's wisdom has a shape of squareness, roundness, largeness, or smallness, then you see the mindfulness of mind in this mind. Furthermore, Manjushri! If in good, non-good, defiled, undefiled, even in afflictions, worldly and trans-worldly dharmas, there is something obtained, then you do not see the mindfulness of dharma in this dharma. Manjushri! These true four mindfulnesses should be understood in this way.』

Manjushri said to the World Honored One: 『How does one see the Four Right Exertions (Samyak-pradhāna)?』

The Buddha told Manjushri: 『If one observes the Twelve Nidānas (Twelve links of dependent origination), ultimately empty and still, even without self-nature, all dharmas are unobtainable, one should arouse a mind of diligence, according to the Dharma, to extinguish all unwholesome karma that has arisen; in order to prevent unwholesome dharmas that have not yet arisen from arising; for wholesome dharmas that have not yet arisen, arouse a mind of diligence to cause them to arise; for wholesome dharmas that have already arisen, cause them to abide long, without abandoning or forgetting, one should arouse a complete mind of diligence. Like all dharmas being apart from grasping, apart from abandoning, not apart from grasping and abandoning, if one obtains such right mindfulness, then he will no longer arouse a deluded mind, and will obtain this Samadhi (state of meditative consciousness) practice. How does he contemplate? Because he has obtained the Iddhipāda (supernatural power). How does he abide in the equality of all dharmas? Manjushri, one should see the Four Right Exertions in this way.』

Manjushri again said: 『World Honored One! How does one see the Five Roots (Pañcendriyāṇi)?』

The Buddha said: 『Manjushri! If one sees that ultimately all dharmas do not arise, then one understands the root of faith (Śraddhā-indriya). Why is this so? Manjushri! This ultimately non-arising root of faith, in all dharmas, the mind is unobtainable, originally apart from this name. Furthermore, Manjushri! If for all dharmas one is apart from recollection, without interest in seeking, not abiding in any place, this is the root of diligence (Vīrya-indriya). Manjushri! If for all dharmas, one is apart from present clarity, far from differentiation, the mind does not arise with distinctions, this is the root of mindfulness (Smṛti-indriya). Furthermore, Manjushri! If』

諸法，能離生滅，能覺所覺，性空性非空性故，是為定根。文殊師利！若性孰有孰無，一切法中不可得故，是為慧根。文殊師利！應如是解，了知五根故。」

文殊師利言：「世尊！云何見五力？」

佛言：「文殊師利！若能見此離性、離相一切廣大心法，是為信力。文殊師利！若於菩提進求功德，能離取捨，非離取捨，是為進力。文殊師利！若於一切法離諸憶念，無有計執，是爲念力。文殊師利！若至一切法無相故，是為定力。文殊師利！若能遠離一切所見，乃至涅盤，是為慧力。文殊師利！應如是解，了知五力故。」

文殊師利言：「世尊！云何見七覺分？」

佛言：「文殊師利！若見一切無自性法，不憶念故，是爲念覺分。文殊師利！若於一切法，心不可測度，說善、不善及得受記，是為擇法覺分。文殊師利！若於一切法，能離取捨、非離取捨，又于諸法舍離思慮，是為精進覺分。文殊師利！若於一切法，不生愛著，解一切法即無生故，是為喜覺分。文殊師利！若於一切法，心生信樂，解一切法不可得故，是為輕安覺分。文殊師利！若於一切法，心無掉舉，是為定覺分。文殊師利！若於一切法無住、無著、不可覺知，於一切法不生貪著，若得此舍，是為舍覺分。文殊師利！七菩提分，

【現代漢語翻譯】現代漢語譯本：『諸法，能夠脫離生滅，能夠覺悟能覺知的和所覺知的，因為自性是空性，又不是非空性，這就是定根。文殊師利（Manjusri，菩薩名）！如果自性是有還是無，在一切法中都不可得，這就是慧根。文殊師利（Manjusri，菩薩名）！應當這樣理解，了知五根的緣故。』

文殊師利（Manjusri，菩薩名）說：『世尊！如何才能見到五力？』

佛說：『文殊師利（Manjusri，菩薩名）！如果能夠見到這脫離自性、脫離相的一切廣大心法，這就是信力。文殊師利（Manjusri，菩薩名）！如果在菩提（Bodhi，覺悟）中精進尋求功德，能夠脫離取捨，又不是脫離取捨，這就是精進力。文殊師利（Manjusri，菩薩名）！如果對於一切法脫離各種憶念，沒有計較執著，這就是念力。文殊師利（Manjusri，菩薩名）！如果達到一切法無相的境界，這就是定力。文殊師利（Manjusri，菩薩名）！如果能夠遠離一切所見，乃至涅槃（Nirvana，寂滅），這就是慧力。文殊師利（Manjusri，菩薩名）！應當這樣理解，了知五力的緣故。』

文殊師利（Manjusri，菩薩名）說：『世尊！如何才能見到七覺分？』

佛說：『文殊師利（Manjusri，菩薩名）！如果見到一切沒有自性的法，不憶念的緣故，這就是念覺分。文殊師利（Manjusri，菩薩名）！如果對於一切法，心不可測度，說善、不善以及得到授記，這就是擇法覺分。文殊師利（Manjusri，菩薩名）！如果對於一切法，能夠脫離取捨、又不是脫離取捨，又對於諸法舍離思慮，這就是精進覺分。文殊師利（Manjusri，菩薩名）！如果對於一切法，不生愛著，理解一切法就是無生的緣故，這就是喜覺分。文殊師利（Manjusri，菩薩名）！如果對於一切法，心生信樂，理解一切法不可得的緣故，這就是輕安覺分。文殊師利（Manjusri，菩薩名）！如果對於一切法，心無掉舉，這就是定覺分。文殊師利（Manjusri，菩薩名）！如果對於一切法無住、無著、不可覺知，對於一切法不生貪著，如果得到這種舍離，這就是舍覺分。文殊師利（Manjusri，菩薩名）！七菩提分，』

【English Translation】 English version: 'All dharmas, capable of being apart from arising and ceasing, capable of awakening the knower and the known, because their nature is emptiness and yet not non-emptiness, this is called the root of concentration. Manjusri (Manjusri, name of a Bodhisattva)! If the nature is existent or non-existent, it cannot be obtained in all dharmas, this is called the root of wisdom. Manjusri (Manjusri, name of a Bodhisattva)! You should understand it in this way, thus knowing the five roots.'

Manjusri (Manjusri, name of a Bodhisattva) said: 'World Honored One! How does one see the five powers?'

The Buddha said: 'Manjusri (Manjusri, name of a Bodhisattva)! If one can see this mind-dharma that is apart from nature and apart from characteristics, this is called the power of faith. Manjusri (Manjusri, name of a Bodhisattva)! If one diligently seeks merit in Bodhi (Bodhi, enlightenment), able to be apart from taking and rejecting, yet not apart from taking and rejecting, this is called the power of diligence. Manjusri (Manjusri, name of a Bodhisattva)! If one is apart from all recollections regarding all dharmas, without calculation or attachment, this is called the power of mindfulness. Manjusri (Manjusri, name of a Bodhisattva)! If one reaches the state of no-characteristics in all dharmas, this is called the power of concentration. Manjusri (Manjusri, name of a Bodhisattva)! If one can be far apart from all that is seen, even Nirvana (Nirvana, extinction), this is called the power of wisdom. Manjusri (Manjusri, name of a Bodhisattva)! You should understand it in this way, thus knowing the five powers.'

Manjusri (Manjusri, name of a Bodhisattva) said: 'World Honored One! How does one see the seven factors of enlightenment?'

The Buddha said: 'Manjusri (Manjusri, name of a Bodhisattva)! If one sees all dharmas without self-nature, because of non-recollection, this is called the mindfulness factor of enlightenment. Manjusri (Manjusri, name of a Bodhisattva)! If, regarding all dharmas, the mind cannot be measured, speaking of good, non-good, and receiving prediction, this is called the dharma-discrimination factor of enlightenment. Manjusri (Manjusri, name of a Bodhisattva)! If, regarding all dharmas, one is able to be apart from taking and rejecting, yet not apart from taking and rejecting, and also abandons thoughts regarding all dharmas, this is called the diligence factor of enlightenment. Manjusri (Manjusri, name of a Bodhisattva)! If, regarding all dharmas, one does not give rise to attachment, understanding that all dharmas are without arising, this is called the joy factor of enlightenment. Manjusri (Manjusri, name of a Bodhisattva)! If, regarding all dharmas, the mind gives rise to faith and joy, understanding that all dharmas are unobtainable, this is called the tranquility factor of enlightenment. Manjusri (Manjusri, name of a Bodhisattva)! If, regarding all dharmas, the mind is without agitation, this is called the concentration factor of enlightenment. Manjusri (Manjusri, name of a Bodhisattva)! If, regarding all dharmas, there is no dwelling, no attachment, and no knowing, and one does not give rise to greed regarding all dharmas, if one obtains this abandonment, this is called the equanimity factor of enlightenment. Manjusri (Manjusri, name of a Bodhisattva)! The seven factors of enlightenment,'

應如是解而能了知。」

文殊師利言：「世尊！云何見八正道？」

佛告文殊師利：「若不見正，乃至不見一切無性、法無二相，心無掛礙，是為正見。文殊師利！若見一切法，離諸掛礙、非離掛礙，心無所著，是為正思惟。文殊師利！若見一切法，無有邊際，稱無邊際，平等善說，是為正語。文殊師利！若見一切法，無有動作，離悲[(每*殳)/心]心，本不生故，是為正業。文殊師利！若於一切法，無喜、無瞋，諸法不生，是為正命。文殊師利！若於一切法，無有起滅、無有力用，是為正精進。文殊師利！若於一切法，唸唸不生、無有知覺，離諸思惟，是為正念。文殊師利！若於一切法，自性、非性而能遠離，無有所著，是為正定。文殊師利！此八正道，應如是解即能了知。」

「文殊師利！若有見如是四聖諦心，即得見於四念處、四正勤、四神足、五根、五力、七菩提分、八聖道分，真實心故。是求彼岸，至實際地，得大安樂，悉舍重擔，遠塵離垢，觀身無相至無生忍。阿羅漢、沙門、婆羅門，至凈彼岸名曰多聞，是真佛子，是能仁子；能敵冤家，棄擲煩惱，得大堅固，無老、無怖，無有疑惑亦無戲論，無彼無此，名此比丘為聖法幢。文殊師利！若得如是法忍，得大善利，應得一切世間天

【現代漢語翻譯】現代漢語譯本：應當這樣理解才能完全明白。

文殊師利（Manjushri，菩薩名）說：『世尊！如何才能見到八正道？』

佛告訴文殊師利：『如果不見有「正」的存在，乃至不見一切法無自性、法無二相，心中沒有掛礙，這就是正見。文殊師利！如果見到一切法，遠離各種掛礙，也非遠離掛礙，心中沒有執著，這就是正思惟。文殊師利！如果見到一切法，沒有邊際，稱合於無邊際的真理，平等而善巧地說出，這就是正語。文殊師利！如果見到一切法，沒有動作，遠離悲惱之心，因為其本性不生，這就是正業。文殊師利！如果對於一切法，沒有喜悅、沒有嗔恨，諸法不生，這就是正命。文殊師利！如果對於一切法，沒有生起和滅亡、沒有力量和作用，這就是正精進。文殊師利！如果對於一切法，唸唸不生、沒有知覺，遠離各種思惟，這就是正念。文殊師利！如果對於一切法，自性與非自性都能遠離，沒有執著，這就是正定。文殊師利！這八正道，應當這樣理解才能完全明白。』

『文殊師利！如果有人見到這樣的四聖諦（Four Noble Truths）之心，就能見到四念處（Four Foundations of Mindfulness）、四正勤（Four Right Exertions）、四神足（Four Bases of Supernatural Power）、五根（Five Roots）、五力（Five Powers）、七菩提分（Seven Factors of Enlightenment）、八聖道分（Eightfold Noble Path），因為其心真實。這樣就是求得彼岸，到達實際之地，得到大安樂，完全捨棄重擔，遠離塵垢，觀身無相直至無生法忍（acceptance of the non-arising of phenomena）。阿羅漢（Arhat，已證涅槃者）、沙門（Shramana，出家修行者）、婆羅門（Brahmin，印度教祭司），到達清凈的彼岸，被稱為多聞，是真正的佛子，是能仁之子；能戰勝冤家，拋棄煩惱，得到大堅固，沒有衰老、沒有恐懼，沒有疑惑也沒有戲論，沒有彼岸也沒有此岸，這樣的比丘被稱為聖法幢。文殊師利！如果得到這樣的法忍，得到大善利，應當得到一切世間天

【English Translation】 English version: 'One should understand it in this way to be able to fully comprehend.'

Manjushri (Manjushri, name of a Bodhisattva) said: 'World Honored One! How does one see the Eightfold Noble Path?'

The Buddha told Manjushri: 'If one does not see the existence of 'rightness,' and even does not see that all dharmas are without self-nature, that dharmas are not dual, and the mind has no attachments, this is Right View. Manjushri! If one sees all dharmas, is free from all attachments, and is also not free from attachments, and the mind has no clinging, this is Right Thought. Manjushri! If one sees all dharmas, has no boundaries, conforms to the boundless truth, and speaks equally and skillfully, this is Right Speech. Manjushri! If one sees all dharmas, has no action, is free from sorrowful heart, because its nature is unborn, this is Right Action. Manjushri! If with regard to all dharmas, there is no joy, no anger, and all dharmas do not arise, this is Right Livelihood. Manjushri! If with regard to all dharmas, there is no arising and ceasing, no power and function, this is Right Effort. Manjushri! If with regard to all dharmas, thoughts do not arise, there is no awareness, and one is free from all thoughts, this is Right Mindfulness. Manjushri! If with regard to all dharmas, one can be free from both self-nature and non-self-nature, and has no attachments, this is Right Concentration. Manjushri! These Eightfold Noble Paths, one should understand them in this way to be able to fully comprehend.'

'Manjushri! If someone sees such a mind of the Four Noble Truths (Four Noble Truths), they can see the Four Foundations of Mindfulness (Four Foundations of Mindfulness), the Four Right Exertions (Four Right Exertions), the Four Bases of Supernatural Power (Four Bases of Supernatural Power), the Five Roots (Five Roots), the Five Powers (Five Powers), the Seven Factors of Enlightenment (Seven Factors of Enlightenment), and the Eightfold Noble Path (Eightfold Noble Path), because their mind is true. This is seeking the other shore, reaching the actual ground, obtaining great peace and happiness, completely abandoning heavy burdens, being far from dust and defilement, contemplating the body as without form until the acceptance of the non-arising of phenomena (acceptance of the non-arising of phenomena). Arhats (Arhat, one who has attained Nirvana), Shramanas (Shramana, a renunciate practitioner), and Brahmins (Brahmin, a Hindu priest), reaching the pure other shore, are called learned, are true sons of the Buddha, are sons of the Able One; able to defeat enemies, discard afflictions, obtain great firmness, without old age, without fear, without doubt and without frivolous talk, without that shore and without this shore, such a Bhikshu is called a holy Dharma banner. Manjushri! If one obtains such Dharma-acceptance, obtains great benefit, one should obtain all the gods of the world.'

、人、阿修羅而為供養。文殊師利！是故得一切國土無空過者，悉受清凈飲食供養，為離輪迴、得涅盤岸，脫諸苦輪，乃至一切正遍知正等菩提，起此心法所求皆得。」

爾時世尊說是法時，三萬二千天子皆得此法，彼諸天眾于如來、世尊、應、正等覺，並文殊師利菩薩摩訶薩，散曼陀羅花、摩訶曼陀羅花而以供養，作如是言：「彼等於如來佛法中，當得出家受清凈戒。若說此法，一心聽受，得菩提道。」復有八千一百比丘眾，心得漏盡無生解脫；復有四萬二千菩薩，得無生法忍。於時三千大千世界，一切魔王宮殿、山林曠野、大地，六種振動，于虛空中雨眾天花，贊言：「善哉，善哉！善說此法，甚為希有！」出是音聲，十方普聞。

佛說此經已，文殊師利法王子及大菩薩、諸比丘眾，一切世間諸天、人民、阿修羅、乾達婆等，聞佛所說，各各歡喜，禮佛而退。

佛說文殊師利問法經

【現代漢語翻譯】現代漢語譯本：'人們、阿修羅（Asura，一種神道生物）都會前來供養。文殊師利（Manjushri，智慧的菩薩）！因此，一切國土都不會有空缺，所有眾生都能得到清凈的飲食供養，爲了脫離輪迴、到達涅槃（Nirvana，解脫）的彼岸，脫離各種痛苦的輪迴，乃至證得一切正遍知正等菩提（Anuttara-Samyak-Sambodhi，無上正等正覺），發起這種心法，所求都能得到。'

當時，世尊（Bhagavan，佛的尊稱）宣說此法時，三萬二千天子都得到了這種心法。這些天眾向如來（Tathagata，佛的稱號）、世尊、應供（Arhat，值得供養的人）、正等覺（Samyak-Sambuddha，完全覺悟者），以及文殊師利菩薩摩訶薩（Mahasattva，偉大的菩薩）散佈曼陀羅花（Mandala flower，一種神聖的花）、摩訶曼陀羅花（Maha-mandala flower，更大的神聖的花）以作供養，並說道：'他們能在如來佛法中出家，接受清凈的戒律。如果宣說此法，一心聽受，就能證得菩提道（Bodhi，覺悟之道）。'又有八千一百比丘（Bhikshu，出家男眾）眾，心得漏盡無生解脫；又有四萬二千菩薩，得到無生法忍（Anutpattika-dharma-kshanti，對無生之法的證悟）。當時，三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，巨大的宇宙），一切魔王宮殿、山林曠野、大地，都發生了六種震動，在虛空中降下各種天花，讚歎道：'善哉，善哉！善說此法，甚為稀有！'這種聲音傳遍十方。

佛陀說完這部經后，文殊師利法王子（Dharmaraja，佛法的王子）以及大菩薩、各位比丘眾，一切世間諸天、人民、阿修羅、乾達婆（Gandharva，天上的樂神）等，聽聞佛陀所說，各自歡喜，向佛陀頂禮後退下。

佛說文殊師利問法經

【English Translation】 English version: 'Humans and Asuras (Asura, a type of divine being) will come to make offerings. Manjushri (Manjushri, the Bodhisattva of wisdom)! Therefore, all lands will not be empty, and all beings will receive pure food offerings, in order to escape Samsara (Samsara, the cycle of rebirth), reach the shore of Nirvana (Nirvana, liberation), escape all cycles of suffering, and even attain Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi, unsurpassed perfect enlightenment), initiating this mind-dharma, all that is sought will be obtained.'

At that time, when the Bhagavan (Bhagavan, the Blessed One) was expounding this Dharma, thirty-two thousand devas (Deva, gods) all attained this Dharma. These devas scattered Mandala flowers (Mandala flower, a sacred flower) and Maha-mandala flowers (Maha-mandala flower, a larger sacred flower) to the Tathagata (Tathagata, the Thus Come One), the Bhagavan, the Arhat (Arhat, the worthy one), the Samyak-Sambuddha (Samyak-Sambuddha, the perfectly enlightened one), and the Bodhisattva Mahasattva (Mahasattva, great being) Manjushri, as offerings, and said: 'They will be able to leave home and receive pure precepts in the Tathagata's Buddha-dharma. If this Dharma is expounded, and they listen attentively with one mind, they will attain the Bodhi path (Bodhi, the path to enlightenment).' Furthermore, there were eight thousand one hundred Bhikshus (Bhikshu, monks), whose minds attained the exhaustion of outflows and the liberation from non-birth; furthermore, there were forty-two thousand Bodhisattvas who attained the Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the acceptance of the non-arising of all dharmas). At that time, the Trisahasra-Mahasahasra-Lokadhatu (Trisahasra-Mahasahasra-Lokadhatu, the great trichiliocosm), all the palaces of the Mara kings, the mountains, forests, wildernesses, and the earth, all shook in six ways, and various heavenly flowers rained down in the empty sky, praising: 'Excellent, excellent! This Dharma is well expounded, it is extremely rare!' This sound spread throughout the ten directions.

After the Buddha finished speaking this Sutra, the Dharma Prince (Dharmaraja, prince of Dharma) Manjushri, as well as the great Bodhisattvas, all the Bhikshus, all the devas, people, Asuras, Gandharvas (Gandharva, celestial musicians), and others in the world, hearing what the Buddha had said, each rejoiced, bowed to the Buddha, and withdrew.

The Sutra of Manjushri's Questions on the Dharma Spoken by the Buddha