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Sarvadharmāpravṛttinirdeśa

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
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Sarvadharmāpravṛttinirdeśa
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(catvāri smṛtyupasthānāni)  (evam ukte mañ)juśrīḥ kumārabhūto bhaga(vantam etad avocat |) ...    (yena cittaṃ nāmamātraṃ jñāyate | idaṃ citte cittānupaśyanā smṛtyu)pasthānaṃ |  yena na kuśalaḥ nākuśa(lo dharma upalabhyate | idaṃ dharme dharmānupaśyanā smṛtyupasthānam |) ...   
de nas bcom ldan ’das la ’jam dpal gźon nur gyur pas ’di skad ces gsol to || bcom ldan ’das dran pa ñe bar gźag pa bźi rnams ji ltar blta bar bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal ma ’oṅs pa’i dus na dge sloṅ dag ’byuṅ ste | de dag mi sdug pa’i rnam pas lus la lus kyi rjes su lta ba’i dran pa ñe bar gźag pa ston to || skye ba daṅ ’gag pa’i rnam pas tshor ba la tshor ba’i rjes su lta ba’i dran pa ñe bar gźag pa ston to || sems skye ba daṅ | ’gag pa’i chos can du lta’o źes sems la sems kyi rjes su lta ba’i dran pa ñe bar gźag pa ston to || gaṅ la ril po’i ’du śes med pa de la chos kyi ’du śes med do źes chos la chos kyi rjes su lta ba’i dran pa ñe bar gźag pa ston to ||  de skad ces bka’ stsal pa daṅ | bcom ldan ’das la ’jam dpal gźon nur gyur pas ’di skad ces gsol to ||  bcom ldan ’das ’o na dran pa ñe bar gźag pa bźi rnams ji ltar blta bar bgyi | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal chog mod | de bźin gśegs pa rnams kyi ldem po dag ni śes par dka’o || ’jam dpal gyis gsol pa | bcom ldan ’das ’on kyaṅ dran pa ñe bar gźag pa bsgom pa bstan du gsol | bcom ldan ’das kyis bka’ stsal pa | ’jam dpal gaṅ gis lus nam mkha’ daṅ mñam par mthoṅ na | de ni lus la lus kyi rjes su lta ba’i dran pa ñe bar gźag pa’o || ’jam dpal gaṅ gis tshor ba naṅ daṅ | phyi daṅ | gñis ka med par yaṅ mi dmigs na | de ni tshor ba la tshor ba’i rjes su lta ba’i dran pa ñe bar gźag pa’o ||  ’jam dpal gaṅ gis sems miṅ tsam du śes na | de ni sems la sems kyi rjes su lta ba’i dran pa ñe bar gźag pa’o ||  ’jam dpal gaṅ gis dge ba daṅ mi dge ba’i chos ma dmigs na | de ni chos la chos kyi rjes su lta ba’i dran pa ñe bar gźag pa’o ||  ’jam dpal dran pa ñe bar gźag pa bźi ni de ltar blta’o || 
(28)文殊師利復白佛言。世尊。行者云何應觀四(29)念處。佛告文殊師利。當來世有比丘如是説。(754b1)觀内身處若觀不淨是身念處。觀樂皆苦是(2)受念處。觀心生滅性是心念處。觀壞和合相(3)但得法相是法念處。  文殊師利白佛言  世尊。(4)今云何眞觀四念處。佛言。止止文殊師利。不(5)須問也。如來隨宜説法難可得解。文殊師(6)利言。世尊。愍念衆生故願必爲説。佛告文(7)殊師利。若行者見身如虚空是爲身念處。若(8)行者見受不得内外兩間是爲受念處。  若(9)行者知心唯有名字。是爲心念處。  若行者(10)不得善法不得不善法。是爲法念處。  文殊師(11)利。應如是觀四念處。 
爾時曼殊尸利童眞復(14)白佛言。世尊。云何當見四聖諦。佛言。曼殊(15)尸利。若見諸行無生。彼即知苦。若見諸行(16)無起。彼即斷集。若見諸法畢竟滅度。彼即(17)證滅。若見諸法無有。彼即修道。曼殊尸利。(18)若如是見四聖諦。彼不分別此法善此法不(19)善。此法當知。此法當斷。此法當證。此法當(20)修。所謂苦應知。集應斷。滅應證。道應修。(21)何以故。若諸凡夫小兒染恚癡處。於中見彼(22)諸法無生無有不實分別所繋。如是見已。彼(23)於法中無取無捨。見諸欲瞋癡等。皆如虚空(24)自性。彼於諸三界中無所著。於諸三界彼(25)見無生。見諸三界如幻如夢如響如影。於諸(26)善不善法。見其如焔。見彼欲界即涅槃界。(27)見瞋恚界即涅槃界。見愚癡界即涅槃界。彼(28)見諸法如是自性。便於諸衆生中遠離愛憎。(29)何以故。彼於諸法不見若愛若憎。心等虚空。([([(765a1)道忍。復多百千生中闇鈍。以彼餘業故。善家(2)子。彼時説法比丘名淨善行。汝莫異見。何(3)以故。不動如來即是。彼時説法比丘名淨善(4)行。善家子。彼時説法比丘名善行意。汝莫(5)異見。何以故。我身即是。彼時説法比丘名(6)善行意。我於彼所乃至微細方便。於中不淨(7)心生已。作此業障墮大泥犁耶中。善家子。(8)有如是微細業障。善家子。若有菩薩不欲如(9)是業障者。於第二菩薩所諸修行中不應違(10)背。諸作業中皆當信順。應生如是心。我不(11)知他心。衆生所行是亦難知。善家子。如來見(12)是義故。説如是法於富伽羅。富伽羅所不應(13)選擇。唯我能選擇富伽羅及餘似我者。善家(14)子。若欲自護不應選擇。有所行者不於他所(15)而作遮礙。此如是相。當於佛法勤作相應。(16)晝夜勤念與法相應。善家子。發行深心菩薩。(17)不應復於他所而作遮礙。當勤隨順相應修(18)行。善家子。假使三千大千世界衆生。若有(19)菩薩令彼安立十善業道。若有菩薩獨到閑(20)處。乃至一彈指頃信諸法一相道。若問若共(21)議。若説若教誦。若自誦。此生福徳過多於(22)彼。何以故。善家子。菩薩摩訶薩因此道故(23)得淨業障。諸衆生中遠離愛憎。速到遍智(24)佛説諸法本無經卷上
(765b1)佛説諸法本無經卷中(4)隋天竺三藏闍那崛多譯(5)爾時曼殊尸利童眞而白佛言。佛説業障淨(6)者。世尊。菩薩云何業障當淨。佛言。曼殊尸(7)利。若有菩薩見於諸法無業無報。彼當到業(8)障淨。復次曼殊尸利。若有菩薩即於欲際而(9)見實際。彼當到業障淨。瞋際癡際即見實際。(10)彼當到業障淨。復次曼殊尸利。若有菩薩。(11)見諸衆生即涅槃界。彼當到業障淨。何以故。(12)曼殊尸利。彼以順見業障得淨。曼殊尸利。(13)於四聖諦不如實見。有四倒心衆生。於不實(14)流轉不能超過。如是語已。曼殊尸利復於佛(15)所白言。世尊爲説。衆生云何當有所見。而(16)於流轉不能超過。佛言。曼殊尸利。衆生著(17)我我所故。於流轉不能超過。何以故。曼殊(18)尸利。若見自他彼有業行。曼殊尸利。凡夫(19)小兒衆生以無聞故。不知諸法畢竟滅度。彼(20)於自他而有所見。見已作三種業身語及意。(21)彼於無有有取。分別我貪我瞋我癡。彼若如(22)來教中出家。當作是念。我具戒我淨行。我(23)當過流轉。我當得涅槃。我當解脱苦。彼復(24)分別此法善此法不善。此法漏此法無漏。此(25)法知此法斷。此法證此法修。所謂苦應知。(26)集應斷。滅應證。道應修。彼復分別諸行無(27)常。諸行苦。諸行熾然。我於諸行應當走出。(28)彼如是觀察生時。即於和合想念而有厭捨。(29)此相先行。彼作是念。此苦應知。若此諸法(765c1)所應知者。彼作是念。我應斷集。彼於諸法(2)羞慚厭怖。彼作是念。此集應斷。若此諸法(3)所羞厭者。彼作是念。滅應證道應修。彼法(4)分別已復知於滅。彼作是念。此是彼滅應證。(5)若此諸法所應證者。彼作是念。我應修道。(6)彼便獨到閑處。思念諸法得舍摩他滅於思(7)念。彼得舍摩他故。於諸法中其心自然開敷(8)涼潤。轉生羞慚不憙樂心。彼作是念。我脱(9)諸苦於上更無所作。自謂是阿羅漢。作如是(10)知。彼欲死時見受生處。則於佛菩提中有疑(11)惑不正意。彼以心墮疑惑故。死已當墮諸大(12)泥犁耶中。何以故。墮無生諸法中分別故。(13)於佛菩提有毀害心。爾時曼殊尸利童眞復(14)白佛言。世尊。云何當見四聖諦。佛言。曼殊(15)尸利。若見諸行無生。彼即知苦。若見諸行(16)無起。彼即斷集。若見諸法畢竟滅度。彼即(17)證滅。若見諸法無有。彼即修道。曼殊尸利。(18)若如是見四聖諦。彼不分別此法善此法不(19)善。此法當知。此法當斷。此法當證。此法當(20)修。所謂苦應知。集應斷。滅應證。道應修。(21)何以故。若諸凡夫小兒染恚癡處。於中見彼(22)諸法無生無有不實分別所繋。如是見已。彼(23)於法中無取無捨。見諸欲瞋癡等。皆如虚空(24)自性。彼於諸三界中無所著。於諸三界彼(25)見無生。見諸三界如幻如夢如響如影。於諸(26)善不善法。見其如焔。見彼欲界即涅槃界。(27)見瞋恚界即涅槃界。見愚癡界即涅槃界。彼(28)見諸法如是自性。便於諸衆生中遠離愛憎。(29)何以故。彼於諸法不見若愛若憎。心等虚空。(766a1)亦不見佛及以法僧。彼既不見諸法。便於法(2)中無處作疑。既不作疑則無有取。既無有取(3)則無有生便當涅槃。曼殊尸利。上座須浮帝。(4)知如是法故。不來禮如來足。何以故。彼尚(5)不見自身。何況當見如來。無有是處  (6)爾時曼殊尸利童眞復白佛言。  世尊。云何當(7)見四念處。佛言。曼殊尸利。於未來世當有(8)比丘。彼於不淨身中隨順身觀。説爲念處。(9)生滅受中隨順受觀。説爲念處。見心乃是生(10)法滅法。於是心中隨順心觀。説爲念處。彼(11)如是説。若有圓想彼則非有。若有法想彼(12)亦非有。於是法中隨順法觀。説爲念處。如(13)是語已。曼殊尸利復白佛言。世尊。四念處更(14)云何熏修。佛言。不須曼殊尸利。如來所説(15)別意難知。曼殊尸利白言。大徳世尊。但當(16)爲説薫修念處。佛言。曼殊尸利。若見其身(17)等如虚空。此是身中隨順身觀念處。曼殊(18)尸利。若不得受内外兩間。此是受中隨順受(19)觀念處。  曼殊尸利。若知其心唯有名量。此(20)是心中隨順心觀念處。  曼殊尸利。若不得諸(21)善不善法。此是法中隨順法觀念處。  曼殊尸(22)利。如是應見四念處。 
  When this had been said, the crown prince Mañjuśrī addressed himself to the Lord:    That by means of which the mind is known to be only a designation, this is the practice of awareness which consists in considering the mind as the mind.  That by means of which no good or bad moment of existence is apprehended, this is the practise of awareness which consists in considering the moment of existence as moment of existence.   
 
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