Chinese
因为已经成为，对于法界自性没有染污和清净的道理，是思虑了那个而开示的。对于被颠倒蒙蔽的各个凡夫，产生我与我所的执着，并且安住于此而生起所缘的心。即使那个心缘于出家和修道，但这样的心自性本空，远离生、住、灭三相。因为其中没有染净、获得和证悟，所以思虑了那个，已经变成妙吉祥童子就那样说了。说完后，那两百个比丘没有取著，心从诸漏中解脱了。之后，他们前往妙吉祥童子所在之处，各自将自己的袈裟覆盖在妙吉祥童子身上，说道：妙吉祥，您已经完全救护了我们。像这样，我们也没有舍弃圣法，从今以后，我们不是进入甚深律藏之外的人。之后，具寿善现对比丘们说道：诸位有寿者，获得了什么，证悟了什么，而将各自的袈裟覆盖在妙吉祥童子身上？他们说道：尊者善现，我们什么也没有获得，也没有证悟。因此，我们将各自的袈裟覆盖在妙吉祥童子身上。尊者善现，当我们生起获得之想时，我们就从座位上站起来，离开了那个僧团。当我们脱离获得之想时，就来到了这里。所谓获得，就是虚伪的傲慢心，其中没有获得和证悟。善现说道：你们被谁调伏了？他们说道：没有获得、没有出生、没有心散乱和没有等持的那个调伏了我们。说道：什么？你们被调伏了吗？他们说道：去问妙吉祥童子吧。之后，阿难问妙吉祥童子那些比丘被谁调伏了，（妙吉祥童子）开示说，胜义谛中没有任何人调伏，世俗谛中如幻化的化身调伏了他们。之后，世尊
English
Because it has become, regarding the nature of the Dharmadhatu, the principle of no defilement and purification, it was taught after contemplating that. For each ordinary person who is deluded by perversion, attachment to self and what belongs to self arises, and abiding in that, an object-oriented mind arises. Even if that mind is focused on ordination and the path of meditation, such a mind is inherently empty, free from the three characteristics of arising, abiding, and ceasing. Because there is no defilement, purification, attainment, or realization in it, having contemplated that, the transformed Manjushri Kumara spoke in that way. After speaking, those two hundred monks, without attachment, their minds were liberated from all defilements. Then, they went to where Manjushri Kumara was, and each covered Manjushri Kumara with their own upper garment, saying: Manjushri, you have completely protected us. Like this, we have not abandoned the holy Dharma, and from now on, we are not those who have turned away from entering the profound Vinaya. Then, the Venerable Subhuti said to those monks: Venerable ones, what have you attained and what have you realized that you cover Manjushri Kumara with your own upper garments? They said: Venerable Subhuti, we have not attained anything, nor have we realized anything. Therefore, we cover Manjushri Kumara with our own upper garments. Venerable Subhuti, when we had the thought of attainment, we stood up from our seats and left that Sangha. When we were free from the thought of attainment, we came here. What is called attainment is a false pride, and there is no attainment or realization in it. Subhuti said: By whom were you tamed? They said: We were tamed by the one who has no attainment, no birth, no mental wandering, and no samadhi. He said: What? Were you tamed? They said: Ask Manjushri Kumara. Then, Ananda asked Manjushri who had tamed those monks, and (Manjushri Kumara) taught that in the ultimate truth, no one had tamed them, and in conventional truth, an illusion-like emanation had tamed them. Then, the Blessed One
Chinese
当大地之神之子宝顶受到授记时，那声音震动了魔宫，出现那样的声音后，罪恶之徒带着军队来到世尊面前，（他们想）即使三千世界的一切众生都被授记为阿罗汉，我也满意，但如果一个菩萨受到授记，情况就不是这样了。那时，我的住所将会空虚，因为那位菩萨将无数众生安置于三种菩提中，必定将他们从三界中解脱出来，因此我心中会感到极大的痛苦。文殊菩萨说道：罪恶之徒，你来也好，不来也好，都无法阻碍以清净发心进入，具备善巧方便，通过般若波罗蜜多必定出现的菩萨。说完之后，凭借佛陀的加持力，罪恶之魔向文殊菩萨询问了清净发心、善巧方便和般若波罗蜜多，并得到了回答。之后，大地之神之子宝顶对文殊菩萨说：为了阻碍持法者，这个罪恶之魔连同军队、坐骑和住所都被我放入了自己的腹中。文殊菩萨说道：那不是菩萨的行为。我将加持这个罪恶之魔，让他以佛陀的相好庄严，坐在狮子座上，以佛陀的无畏说法。当魔听到这些话时，想要从那个地方隐身逃走，却无法做到。眷属们看到魔以佛陀的形象坐在狮子座上。文殊菩萨对罪恶之魔说道：罪恶之徒，你获得了如来们的菩提，你以佛陀的形象坐在狮子座上。在文殊童子加持力的作用下，罪恶之魔说道：文殊菩萨，即使世尊没有证得菩提，我也可能会获得（菩提）。为什么呢？因为菩提的特征是远离获得的贪欲，对于远离贪欲者来说，既没有获得，也没有证悟。
English
When the son of the earth goddess, Ratnachuda, was prophesied, that sound shook the demon's abode, and when such a sound occurred, the sinful one, along with his army, came before the Blessed One, (thinking) even if all beings in the three thousand worlds were prophesied to be Arhats, I would be satisfied, but if a single Bodhisattva is prophesied, it is not like that. At that time, my abode will be emptied, because that Bodhisattva will place countless beings in the three Bodhisattvas, and will surely liberate them from the three realms, therefore I will feel great pain in my heart. Manjushri said: Sinful one, whether you come or not, you cannot hinder the Bodhisattva who enters with pure intention, possesses skillful means, and will surely emerge through the Prajnaparamita. After saying this, by the power of the Buddha, the sinful demon asked Manjushri about pure intention, skillful means, and Prajnaparamita, and received answers. Then, the son of the earth goddess, Ratnachuda, said to Manjushri: In order to hinder the Dharma holders, this sinful demon, along with his army, mounts, and abode, has been placed by me into my own belly. Manjushri said: That is not the act of a Bodhisattva. I will bless this sinful demon so that he is adorned with the marks of the Buddha, sits on a lion throne, and teaches the Dharma with the fearlessness of the Buddha. When the demon heard these words, he wanted to disappear from that place and flee, but could not do so. The retinue saw the demon sitting on the lion throne in the form of the Buddha. Manjushri said to the sinful demon: Sinful one, you have attained the Bodhi of the Tathagatas, you are sitting on the lion throne in the form of the Buddha. By the blessing of Manjushri, who became a youth, the sinful demon said this: Manjushri, even if the Blessed One has not attained Bodhi, I might obtain (Bodhi). Why is that? Because the characteristic of Bodhi is to be free from the desire for attainment, and for those who are free from desire, there is neither attainment nor realization.
Chinese
因为没有。菩提是获得无为法，而且其自性就是无所得。同样，解脱三门之自性，法界，真如，真实之边际，以及无我之体性，因此对它来说，没有任何可以现证圆满成佛的。获得它之后，不会扰乱一切法之体性，这应被称为佛。恶魔说了这个教法，五百菩萨获得了对不生之法的忍。然后，舍利子说：文殊，由于您的加持，恶魔以如来的形象示现如此甚深的境界，真是太神奇了！文殊菩萨说：舍利子，我甚至可以加持无情之物，如树木等，使之如此。我甚至可以加持住持舍利子本人，使之如此。舍利子心想：如果文殊菩萨也这样加持我，那么以声闻导师的形象存在是不合适的，我想从这个眷属中消失。但文殊菩萨知道他因文殊菩萨的力量而无法做到这一点的心思。文殊菩萨加持舍利子以佛的形象坐在狮子座上，让所有眷属都能看到。然后，文殊菩萨对舍利子说：尊者舍利弗之子，就像如来示现佛法一样，与恶魔一起示现佛法吧！然后，以佛的形象存在的舍利子对以佛的形象存在的恶魔说：恶魔，如来们的菩提是以什么来区分的？回答说：尊者舍利弗之子，世尊们的菩提是以证悟一切法平等性来区分的。等等，并再次对舍利子说：舍利子，如来住在哪里？舍利子说：恶魔，如来住在轮回平等性中。等等，示现了这些，八百比丘无需接受就
English
Because there is not. Bodhi is the attainment of the unconditioned, and its characteristic is precisely the absence of attainment. Similarly, it is the nature of the three doors of liberation, the realm of Dharma, suchness, the ultimate reality, and the essence of selflessness. Therefore, there is nothing to be fully enlightened for it. Having attained it, one does not disturb the essential nature of all dharmas; this should be called Buddhahood. When the demon taught this, five hundred bodhisattvas attained forbearance of the unborn dharma. Then Shariputra said, "Manjushri, it is wonderful that through your blessing, the evil demon shows such a profound state in the form of the Tathagata!" Manjushri said, "Shariputra, I can even bless inanimate objects like trees to be like that. I can even bless the venerable Shariputra himself to be like that." Then Shariputra thought, "If Manjushri also blesses me like that, it would be inappropriate to remain in the form of a Shravaka teacher; I wish to disappear from this assembly." But Manjushri, knowing his mind that he could not do so because of Manjushri's power, Manjushri blessed Shariputra to sit on the lion throne in the form of the Buddha, so that all the assembly could see him. Then Manjushri said to Shariputra, "Venerable Sharadvatiputra, just as the Tathagata teaches the Dharma, teach the Dharma together with the evil demon!" Then Shariputra, abiding in the form of the Buddha, said to the evil demon abiding in the form of the Buddha, "Evil one, what distinguishes the enlightenment of the Tathagatas?" He replied, "Venerable Sharadvatiputra, the enlightenment of the Bhagavat is distinguished by realizing the equality of all dharmas." And so on, he taught, and again said to Shariputra, "Shariputra, where does the Tathagata abide?" Shariputra said, "Evil one, the Tathagata abides in the equality of samsara." And so on, he taught, and eight hundred monks, without taking, the outflows
English
From... the mind is completely liberated. Due to faith in Shariputra and faith in the retinue of demons, thirty-two thousand sons of gods generated the unsurpassed, perfect Bodhicitta. In order to subdue those sons of gods, Manjushri transformed into a youth, adorned the evil demon and the elder Shariputra with the form of the Buddha and the marks of his body, and blessed them to teach the Dharma in that way. Then, he withdrew the blessing, and they returned to their respective forms. Thereafter, countless thousands of Bodhisattvas gathered from various Buddha-fields. Manjushri fully matured all of them with this Dharma discourse, which taught the indivisible nature of the Dharma realm. They will uphold this Dharma, and after my passing, they will cause this Dharma discourse to flourish in Jambudvipa. Thus spoke the Bhagavan. ༈ From the Dharma discourse on the Great Miraculous Manifestation of the Heap of Jewels: In the past, beyond countless eons, there was an eon called "Manifestly Joyful." In the scripture of the Tathagata called "Like Mount Meru," this Manjushri, having become a youth, became a Dharma-speaking monk named Dharma Banner. The Chakravartin king named Virtuous Arrangement, the lord of the four continents, the Dharma king with a thousand sons, having heard the essence of enlightenment, emptiness, and the conduct of the Bodhisattvas, which is without arrogance and profound, was exceedingly pleased. He offered clothes and ornaments to the Dharma speaker. The Dharma speaker praised, "What is more excellent than this offering is to generate Bodhicitta and to become ordained in the teachings of the Victorious One." The king, without regard for the joy of desire and the power of kingship, requested of the Tathagata Like Mount Meru, "I wish to be ordained in the Dharma and discipline that you have well-spoken." Thus, the opportunity for ordination was opened. The king said to his thousand sons, "Which of you is willing to administer the kingdom and to cause sentient beings to uphold the true Dharma?" They all said, "Father, please allow us also to be ordained." And then,
Chinese
在其中，名叫青年王子大悲心的，用偈颂对那些老者说道：如来曾说，积累众多功德。虽然如此，因为我具有大悲心，为了利益众生，我将治理国政。尽我一生，我将修持梵行，受持八支斋戒。花朵、香、涂香，以及酒，我都不享用。如是等等，他以偈颂表达了不贪恋自身利益，并致力于使一切众生成熟。如来赞许道：善哉！善哉！大丈夫！善哉！善哉！以圆满受持八斋戒的功德，即使是居家菩萨，也与出家功德相同。因为你具有大悲心，所以也能成办一切出家的功德。如是说后，将王子安置于王位，其一千个儿子中未满一个的，与父王一同出家。生起了五种神通、陀罗尼、忆念和听闻佛法的智慧。王子大悲心在每月十五，于四大部洲宣说佛法，使得九亿二千万人发起了无上菩提心。他们都因信奉如来的教法而出家，并且永不退转于无上菩提。当时的转轮圣王善妙庄严，就是现在文殊菩萨所摄受的这位天子商主。一千个儿子就是此贤劫的千佛。青年王子大悲心就是导师释迦王本人。之后，舍利子说道：文殊，你与这位天子商主一同，从长久以来修持梵行，供养众多佛陀，并且积累了善根。文殊菩萨说道：舍利子，所谓的梵行，是八圣道的异名。道是因缘和合而成，而我是非因缘和合而成。