English
does not generate a mind of jealousy. Maudgalyayana's son, what do you think? Do you think that the king named "Knowing the Limit of the Past, Fully Comprehending" who existed at that time was someone else? You should not see it that way, for I myself was the king named "Knowing the Limit of the Past, Fully Comprehending" at that time. When I fully comprehended the limit of the past, no mind of affliction or defilement arose. Maudgalyayana's son, therefore, a Bodhisattva should diligently engage in the practice of fully investigating the limit of the past, relying on virtue and abandoning evil. Maudgalyayana's son, a Bodhisattva who separately understands the limit of the past is free from the mind of entanglement and will quickly dwell in the state of non-retrogression. Maudgalyayana's son, I have diligently practiced in order to fully know how the King Knowing the Limit of the Past arises, as before. Maudgalyayana's son, from the past, in the time that has passed, beyond that, even further beyond, there arose a king named "Knowing the Limit of the Past, Knowing the Arising, Fully Comprehending," who was free from all sins and greatly rejoiced in all virtuous dharmas. At that time, he condemned those with short lives and rejoiced in those with long lives; he condemned those with many misfortunes and rejoiced in those with few misfortunes; he condemned those of low birth and rejoiced in those of high birth; he condemned those with little glory and rejoiced in those with great glory; he condemned the poor and rejoiced in those with great wealth; he condemned those with little wisdom and rejoiced in those with great wisdom; he condemned those with weak faculties and rejoiced in those with great faculties; he condemned unpleasant words and rejoiced in pleasant words; he condemned untrue words and rejoiced in true words; he condemned slanderers and rejoiced in those who do not slander. Similarly, apply it: harsh words and not harsh words, reconciling and not reconciling, greedy and not greedy, harmful and harmless, wrong views and...
Chinese
诋毁邪见，对正见则显着精进，他舍弃罪恶，对善事则显着欢喜，并将所有那些众生安置于十善业道中。以慈悲心为先导，为他们如实地显示了十善业道，因此，当世界毁灭时，他出生于光明显耀的天神之中；当世界形成时，他出生于空旷的梵天宫殿中。莫德迦拉雅那之子，你认为那时那刻，那位名为“通晓过去边际、知晓一切生起、完全了悟”的国王是另一个人吗？你不应那样认为，我那时那刻就是那位名为“通晓过去边际、知晓一切生起、完全了悟”的国王。我以慈悲心为先导，为那些有情众生宣说了十善业道，因此我得以出生于梵天世界。莫德迦拉雅那之子，因此，菩萨应当以慈悲心安住于禅定之中，以不住着的方式修习十善业道。莫德迦拉雅那之子，我为了知晓过去边际的止息，从过去菩萨的行为开始，直到显着集合之间，以及如实地完全显示之间。莫德迦拉雅那之子，过去 发生的事情，从过去无量劫的轮回中，在那更遥远的彼岸，有一位名为“贤哲清净慧”的仙人出现。无论生起何种烦恼，他都将其转化为不净的认知。当他思维不净时，他迅速地舍弃、消除、抛弃它，并且对此不悦。不久之后，他变得完全不沉溺于所有烦恼，而是安住于清净、完全净化的方面。天神、龙族、夜叉和乾闼婆，所有这些都倾向于他，归向他，甚至连草神也倾向于他，归向他。在那里，他将所有众生置于了应由我拥有的知识中，如果如实地向所有众生展示如何成就所做之业的果报，那是不合理的，所以完全
English
He reviles wrong views, and diligently strives for right views. He abandons evil, and manifestly rejoices in virtue, and thoroughly establishes all those beings in the path of the ten virtuous actions. Having sent forth a mind of loving-kindness, he truly and thoroughly showed them the path of the ten virtuous actions. Therefore, when the world is destroyed, he is born among the gods of clear light; when the world is formed, he is born in the empty palace of Brahma. Son of Maudgalyayana, do you think that at that time, that king named 'Knowing the past limit, knowing all arising, fully understanding' was someone else? You should not think that way, for I, at that time, was that king named 'Knowing the past limit, knowing all arising, fully understanding.' I, having sent forth a mind of loving-kindness, taught those sentient beings the path of the ten virtuous actions, and therefore I was born in the world of Brahma. Son of Maudgalyayana, therefore, a Bodhisattva should abide in samadhi with a mind of loving-kindness, and should meditate on the path of the ten virtuous actions in a non-abiding manner. Son of Maudgalyayana, I, in order to know the cessation of the past limit, from the past deeds of the Bodhisattva, up to the manifest assembly, and up to the true and complete manifestation. Son of Maudgalyayana, in the past, what happened, from the past immeasurable eons of samsara, on the far shore beyond that, there arose a sage named 'Sage Pure Intellect.' Whatever afflictions arose, he transformed them into the perception of impurity. When he thought of impurity, he quickly abandoned, eliminated, and discarded it, and was displeased with it. Before long, he became completely unattached to all afflictions, and dwelt only in the aspect of purity and complete purification. Gods, nagas, yakshas, and gandharvas, all of them were inclined towards him, turned towards him, even the grass gods were inclined towards him, turned towards him. There, he placed all beings in the knowledge of what should be possessed by me. If it were reasonable to show all beings manifestly how the ripening of the deeds done is accomplished, it would be completely...
Chinese
又转变而使我的业果落空。他使那些人进入了知晓业是自己所有的状态，并善加安顿于知晓业是自己所有的状态。由于生起了知晓的对治，他们大多在身体坏灭后死去。死后便转生到了梵天世界。莫德嘎拉雅那，你是怎么想的？你认为那时那刻成为名为净慧仙人的是别人吗？你不应那样认为，那时那刻我就是名为净慧仙人。我使那些人进入并善加安顿于知晓业是自己所有的状态，由于生起了知晓的对治，他们便转生到了梵天世界。莫德嘎拉雅那，因此菩萨应当善加安住于知晓业是自己所有的状态。莫德嘎拉雅那，为了知晓能够阻止知晓前世尽头的道路，我过去在行持菩萨行时，从显现积聚无量善根开始，直到如实地善加开示为止。莫德嘎拉雅那，在过去已经逝去的无量无数劫之前，在那更遥远的过去，有一位名为施道仙人出现，他舍弃了包括大海在内的整个大地，而出家了。他进入园林中，当他观察树木时，他这样想：这些树木不久将倒在地上。这是为什么呢？因为一切积聚的终点都是耗尽，高耸的终将坠落，有什么方法可以不从高处坠落呢？他这样想：没有方法啊。他又这样想：不升高就不会坠落啊。他又这样想：是傲慢使人升高，没有傲慢就不会升高啊。于是，为了舍弃傲慢，他宣讲佛法，为了舍弃傲慢而宣讲佛法后，以慈悲之心如实地善加开示了十善业道。他以慈悲之心向那些众生如实地善加开示了十善业道后，身体坏灭死去，之后便转生到了梵天世界。莫德嘎拉雅那
English
And again, he transformed and made my karmic results fruitless. He placed those beings into the knowledge that karma is one's own, and well established them in the knowledge that karma is one's own. Because the antidote of knowledge arose, most of them died after their bodies disintegrated. After death, they were reborn in the world of Brahma. Maudgalyayana, what do you think? Do you think that the ascetic named Pure Intellect at that time was someone else? You should not think that way. At that time, I was the ascetic named Pure Intellect. I placed those beings into and well established them in the knowledge that karma is one's own. Because the antidote of knowledge arose, they were reborn in the world of Brahma. Maudgalyayana, therefore, a Bodhisattva should be well established in the knowledge that karma is one's own. Maudgalyayana, in order to know the path that will prevent knowing the end of the past, when I practiced the conduct of a Bodhisattva in the past, from the manifestation of accumulating immeasurable roots of virtue, up to the point of truly and well explaining it. Maudgalyayana, in the immeasurable and countless eons of the past, long ago, there appeared an ascetic named Way-Giver, who renounced the entire earth, including the ocean, and went forth. He entered a grove, and when he contemplated the trees, he thought: 'These trees will soon fall to the ground.' Why is that? Because the end of all accumulation is exhaustion, and the high will fall. What method is there to not fall from a high place? He thought: 'There is no method.' He thought: 'Those who do not rise will not fall.' He thought: 'It is pride that makes one rise. Without pride, there is no rising.' Then, in order to abandon pride, he taught the Dharma. After teaching the Dharma in order to abandon pride, with a compassionate heart, he truly and well explained the path of the ten virtuous actions. After truly and well explaining the path of the ten virtuous actions to those beings with a compassionate heart, his body disintegrated and he died, and then he was reborn in the world of Brahma. Maudgalyayana
Chinese
“其子，你怎么想？彼时彼刻，名为正士道施者，以慈悲之心，对彼等如实开示十善业道，从而转生于梵天世界。若你认为那是另一个人，则不应如是观，我即是彼。莫德嘎拉雅那之子，因此，菩萨应以慈悲之心，如实开示十善业道，如此则将安住于不退转之地。莫德嘎拉雅那之子，为了知晓处所，应如是追溯过去。莫德嘎拉雅那之子，过去世，极其遥远的过去，有一名为极度引导者的正士，他以外道之法，远离诸欲之贪恋，证得五神通。彼如是思忖：是什么原因，什么缘故，导致这些有情的生也显现为各不相同，种姓也显现为各不相同，家族也显现为各不相同呢？ 彼如是思忖：并非其他，乃是烦恼盛行所致。如何的烦恼盛行，便造作如何的业。如何的业被造作，便成就如何的异熟果。因是业与烦恼。此烦恼是谁的？此业的造作又是谁的？此异熟果又将由谁来体验呢？彼如是思忖：并非其他，乃是聚合之力的作用导致业的造作。于此，烦恼不会想‘我将造作此业’，业也不会想‘我将成就此异熟果’，异熟果也不会想‘我将成熟何物’。然而，却执着于无有之法，认为‘我’，并与痛苦之聚相连。此痛苦并非从何处而来，不属于任何人，也非由任何人所生，丝毫也不存在执着。为何如此呢？因为，所谓‘我’，实则不存在，却执着于不存在之物。执着于无我
English
"What do you think, son? At that time, the one who became known as the righteous giver of the path, with a mind of compassion, truly and thoroughly showed those beings the path of the ten virtuous actions, and was born in the world of Brahma. If you think that was someone else, do not view it that way, for I was that one. Son of Maudgalyayana, therefore, a Bodhisattva should truly and thoroughly show the path of the ten virtuous actions with a mind of compassion, for thereby he will abide in the state of non-retrogression. Son of Maudgalyayana, for the purpose of knowing the place, thus connect it from the past. Son of Maudgalyayana, in the past, far, far beyond, there was a righteous one named 'The Extreme Guide,' who, through the path of outsiders, was free from attachment to desires and possessed the five superknowledges. He thought to himself: 'What is the cause, what is the condition, that makes the births of these sentient beings appear so different, their castes appear so different, and their lineages appear so different?' He thought to himself: 'It is none other than the prevalence of afflictions. As afflictions prevail, so does karma manifest. As karma manifests, so does the ripening come to fruition. The cause is karma and afflictions. Whose are these afflictions? Whose is this manifestation of karma? And who will experience this ripening?' He thought to himself: 'It is none other than the manifestation of karma due to the power of aggregation. In this, affliction does not think, "I will create karma"; karma does not think, "I will bring about ripening"; and ripening does not think, "What shall I ripen?" However, clinging to the non-existent dharma, thinking "I," it is connected to the aggregate of suffering. That suffering did not come from anywhere, does not belong to anyone, was not created by anyone, and there is no clinging whatsoever. Why is that? Because what is thought to be "I" does not exist; it clings to what does not exist. Clinging to what is without self