佛說華手經卷第二
Flower Adornment Sutra, Volume 2
後秦龜茲國三藏鳩摩羅什奉 詔譯
Translated by Tripitaka Master Kumarajiva of Later Qin, by Imperial Decree
念處品第六
Chapter 6: Mindfulness
佛告跋陀婆羅：「於爾時世，諸善人等應作是念：『我等當自依四念處。』四念處者，於聖法中一切諸法皆名念處。所以者何？一切諸法常住自性，無能壞故，是念處門、法所住門、入法初門、八聖道門、三解脫門。解脫門者，以不二法捨離二邊，得聖解脫。不二法者，是無所有；若無所有，即是無盡，是名正見。遠離二邊，邊即自空，無有真實。跋陀婆羅！當知如來不以見邊而得離邊，本無有邊故曰離邊。諸佛世尊離一切法，智者不如凡夫所受。跋陀婆羅！求法真相實不可得，故名為離，是法虛妄無得無失。
The Buddha told Bhadrapāla: “In that world, virtuous people should think: ‘We should take refuge in the Four Foundations of Mindfulness.’ The Four Foundations of Mindfulness mean that in the sacred teachings, all dharmas are called foundations of mindfulness. Why? Because all dharmas abide in their own nature, which cannot be destroyed. These are the gateway of mindfulness, the gateway where dharmas dwell, the first gateway to the Dharma, the gateway of the Noble Eightfold Path, and the gateway of the Three Liberations. The gateway of liberation means letting go of both extremes through the non-dual Dharma, attaining noble liberation. The non-dual Dharma is nothing whatsoever; if it is nothing whatsoever, it is inexhaustible—this is called right view. Beyond both extremes, the extremes themselves are empty, with no true reality. Bhadrapāla! You should know that the Tathāgata does not depart from extremes by seeing them; because there were originally no extremes, it is called ‘departing from extremes.’ The Buddhas and World-Honored Ones transcend all dharmas; the wise do not accept them as ordinary beings do. Bhadrapāla! In seeking the true nature of the Dharma, nothing can be obtained—therefore it is called ‘departing.’ This Dharma is illusory, with no gaining and no losing.
「跋陀婆羅！以是義故，昔曾有天來問我言：『沙門喜耶？』我即答言：『我得何事而有喜耶？』又問：『憂耶？』我又答言：『為失何事而有憂耶？』又問：『不喜不憂耶？』答言：『如是。』天言：『善哉！不喜、不憂。』又問天曰：『得吾何意？』天曰：『我謂沙門安處寂滅。』
"Bhadrapāla! For this reason, a deva once came to ask me: 'O ascetic, are you joyful?' I replied, 'What have I gained that I should be joyful?' The deva then asked, 'Are you sorrowful?' I replied, 'What have I lost that I should be sorrowful?' The deva asked again, 'Then are you neither joyful nor sorrowful?' I answered, 'Exactly so.' The deva said, 'Excellent—neither joyful nor sorrowful.' I then asked the deva, 'Do you understand what I mean?' The deva replied, 'I consider the ascetic to be one who abides in tranquil cessation.'"
「跋陀婆羅！汝觀是天速得我法。彼時天者今在此會，知一切法本性寂滅，當知是天昔曾供養五百佛故，於我法中速得通達。是故佛說，不種善根善根未熟。於聲聞法尚不能解，況於我法能速通達！跋陀婆羅！若聞是法能速解者，功德極少，猶於千佛殖諸善本。所以者何？善根廣大，乃能通達甚深智慧。」
時跋陀婆羅菩薩、寶積菩薩、導師菩薩、星得菩薩、那羅達菩薩、帝天菩薩、水天菩薩、善力菩薩、大意菩薩、益意菩薩、增意菩薩、不虛見菩薩、善住意菩薩、過力菩薩、常精進菩薩、不休息菩薩、日藏菩薩等，五百菩薩各以眾華供散佛上，而作是言：「世尊！若有眾生求是等經及得聞者，皆令必定佛菩提道。又以是緣，當令十方現在諸佛得請久住及說法者，令眾具足助菩提法。」
爾時，佛問跋陀婆羅：「眾生於汝有何等利，而能為之發是大願，及為請佛久住說法，令眾具足助菩提道？」
跋陀婆羅白世尊曰：「不以眾生損益我故而發莊嚴，不作是念：『此諸眾生利益我故，令住佛法；於我有損，不住佛法。』諸菩薩等不以如是分別莊嚴。
「譬如，世尊！波梨質多拘毘羅樹華葉盛時，忉利諸天見其敷榮，心大歡喜，於此樹下五樂自娛。世尊！忉利諸天於此樹王有何損益，而令諸天心生愛樂，常詣其下五欲自娛，見之便得無比喜樂？諸菩薩等亦復如是，不以眾生有利有損而發莊嚴，但作是念：『何時當得具佛智慧，為十方界無量眾生之所歸趣？』如彼天樹，其華敷開，諸天所樂。當令眾生以佛五根法喜自娛，如彼樹王，諸天於下五樂自娛。
「復次，世尊！離眾生故而發莊嚴，非得眾生；以離我故而發莊嚴，非得我也；以離法故而發莊嚴，非得諸法；以離陰故而發莊嚴，非得諸陰；以離界故而發莊嚴，非得諸界；以離入故而發莊嚴，非得諸入。世尊！是莊嚴中無有諸果，莊嚴離故，以是果空，當於諸法無取無捨而發莊嚴。世尊！如是莊嚴相不可得，是莊嚴處、莊嚴所為，皆不可得。世尊！若有所得，則為得我。是故菩薩不貪、不受若我、無我；若受無我則為是我，不名無我、無所受者。世尊！以如此義，是大莊嚴現於世間，是莊嚴中無此彼相。」
佛告跋陀婆羅：「如是莊嚴見有何利？」
答言：「世尊！我發莊嚴，不見凡夫及學人法於我為遠、佛法為近，我亦不見是諸佛法如是佛法。世尊！我發莊嚴，於中不見有利、有損。如是莊嚴，以此相故現於世間。」
時諸菩薩所散眾華，現神通力，遍到十方供養諸佛、教化眾生令住佛法。