English
Therein, the young prince named Great Compassionate Mind spoke in verses to those elders, saying: The Tathagatas have said to accumulate many merits. Although it is so, because I have great compassion, for the benefit of beings, I will administer the kingdom. As long as I live, I will practice celibacy and observe the eight-fold precepts. Flowers, incense, perfumes, and also wine, I will not taste. Thus, etc., he expressed in verses that he was not attached to his own benefit and was committed to maturing all sentient beings. The Tathagata praised, saying: Well done! Well done! Great man! Well done! Well done! With the merit of perfectly observing the eight precepts, even a householder Bodhisattva is equal in merit to one who has renounced. Because you have great compassion, you will also accomplish all the merits of renunciation. Having said this, the prince was placed on the throne, and one of his thousand sons, who was not yet complete, renounced with his father, the king. They generated the five supernormal knowledges, dharani, mindfulness, and the wisdom of listening to the Dharma. Prince Great Compassionate Mind, on the fifteenth of every month, taught the Dharma in the four continents, causing nine hundred and twenty million beings to generate the unsurpassed Bodhicitta. All of them, believing in the teachings of the Tathagata, renounced and never turned back from unsurpassed Bodhi. At that time, the wheel-turning king, Good Arrangement, is now this son of the gods, the merchant leader, who is cared for by Manjushri. The thousand sons are the thousand Buddhas of this Fortunate Aeon. The young prince Great Compassionate Mind is the teacher, King Shakya himself. Then, Shariputra said: Manjushri, you and this son of the gods, the merchant leader, together, have practiced celibacy for a long time, have served many Buddhas, and have accumulated roots of virtue. Manjushri said: Shariputra, what is called celibacy is another name for the eight noble paths. The path is compounded, but I am uncompounded.
Chinese
因此，我不长久以来都是梵行者。同样，梵行是行为的自性，但我没有行为，所以不是梵行者。等等。如来是无色且不可见的，超越了所有蕴、处等。因为是如实性、真实之边、法界、平等性、离戏论等的自性，所以不能被恭敬。此外，善根是指不是所有烦恼的方面、所有傲慢的道路以及希求声闻、独觉果位的根本。不舍弃一切智智之心，成熟有情，执持正法，以及成办波罗蜜多、陀罗尼、辩才、智慧、十力等之根本，是菩萨的善根。如此宣说了三种对意义之基础的辨别，具足一切的眷属众都称赞“善哉”，并向薄伽梵和文殊童子散布各种鲜花，说道：在哪个佛土中文殊童子住处，就应当了知有第二如来出现。哪些有情对文殊所说之法不恐惧不害怕，他们不是具有恶劣的善根，他们已经遮止了一切魔业，并且对这大乘获得了光明。他们也这样说道。之后，薄伽梵对眷属众所说感到欢喜，对天子商主说道：天子，哪些听闻文殊童子所说之法后信受，这也是大神变，他们不会被除此之外的神变所惊吓。为什么呢？天子，例如，对常执的有情宣说无常，对乐执的有情宣说痛苦。同样，对有我执者宣说无我，对净执者宣说不净，对实有执者宣说无实有，对见执者宣说空性，对相
English
Therefore, I have not been a celibate for a long time. Likewise, celibacy is the nature of conduct, but I am without conduct, so I am not a celibate. And so on. The Tathagata is formless and invisible, transcending all aggregates, sense bases, etc. Because it is the nature of suchness, the ultimate truth, the realm of dharma, equality, freedom from elaboration, etc., it cannot be revered. Furthermore, the root of virtue means that which is not all aspects of affliction, all paths of arrogance, and the root of desiring the fruits of hearers and solitary realizers. Not abandoning the mind of omniscience, maturing sentient beings, upholding the sacred dharma, and the root of accomplishing perfections, dharanis, eloquence, wisdom, the ten powers, etc., are the roots of virtue of a Bodhisattva. Thus, having explained these three distinctions of the basis of meaning, the entire assembly, endowed with all, gave praise, saying, "Excellent!", and scattering various flowers to the Bhagavan and Manjushri, the youthful one, they said: In whatever Buddha-field Manjushri, the youthful one, resides, it should be known that a second Tathagata has appeared. Those sentient beings who are not afraid or terrified of this teaching of Manjushri are not endowed with bad roots of virtue, and they have blocked all the works of Mara and have obtained illumination in this Great Vehicle. They also spoke thus. Then, the Bhagavan, pleased with what the assembly had said, spoke to the son of the gods, the leader: Son of the gods, those who, having heard what Manjushri, the youthful one, has said, have become devoted, that too is a great miracle, and they will not be frightened by other miracles besides that. Why is that? Son of the gods, for example, to beings who perceive permanence, one teaches impermanence, and to those who perceive happiness, one teaches suffering. Likewise, to those who perceive self, one teaches no-self, to those who perceive purity, one teaches impurity, to those who perceive substance, one teaches non-substance, to those who perceive views, one teaches emptiness, to those who perceive signs
Chinese
对于诸法认识到无相，对于三界认识到无欲求，对于我与我所执着的认识，宣说远离一切见解之相，这是世间的巨大怖畏。那些不畏惧它的人，就是真正调伏的人。真正调伏的人不会畏惧任何事物，因为他们没有被我与我所执着的事物所束缚，没有所畏惧的事物的自性。因为没有所依，所以没有动摇和取舍等，因为没有颠倒，所以真实成立，没有见解和禅定等障碍显现，直至显现一切佛法。对于无为且不生的诸法，以佛法的次第来连接，如此宣说也是一种大神通。如是说。之后，舍利子对文殊菩萨说道：我们向文殊童子请教的任何问题，都能从他的言辞中显现一切佛法。文殊菩萨说道：舍利子，一切法都是无主、不灭、不常住等，所以可以随心所欲地修习、宣说和安立等。这些法从何处取来？又带到何处去？这些法不是积累和堆砌的。说与不说都可以，因为佛法的真如不会舍弃。一切众生和一切佛的法，所显示的文字，都不是从每个身体和心中产生，而是从因缘产生，文字没有积累，同样，心和心所生的法也没有积累。同样，烦恼的对境和断除烦恼的智慧也没有积累。以不住的智慧断除不住的烦恼，这也是一种大神通。如是说。之后，天子导师和文殊童子谈论佛法，利益了许多众生。吉祥！《圣妙宝积经》之法门品类中，天子善思所请问经中，文殊
English
To recognize phenomena as without characteristics, to recognize the three realms as without desire, and to proclaim the separation from all aspects of views regarding the recognition of self and what belongs to self, this is the great fear of the world. Those who are not afraid of it are truly tamed. Those who are truly tamed will not be afraid of anything, because they are not bound by self and what belongs to self, and there is no nature of things to be afraid of. Because there is no basis, there is no shaking or taking and abandoning, etc. Because there is no inversion, it is truly established, and there is no obscuration of views and samadhi, etc., and all the Buddha's teachings will be manifested. To connect the unconditioned and unborn phenomena with the order of the Dharma, to teach in this way is also a great miracle. Thus it was said. Then, Shariputra said to Manjushri: "Whatever we ask of Manjushri, the youthful one, all the Buddha's teachings appear from the context of his words." Manjushri said: "Shariputra, all phenomena are ownerless, inexhaustible, impermanent, etc., so one can practice, teach, and establish them as one wishes. From where are these phenomena taken? And where are they led? These phenomena are not accumulated or piled up. It is okay to speak or not to speak, because the suchness of the Dharma is not abandoned. All the letters that reveal the Dharma of all sentient beings and all Buddhas do not arise from each body and mind, but arise from causes and conditions, and there is no accumulation in the letters. Similarly, there is no accumulation in the mind and the phenomena arising from the mind. Similarly, there is no accumulation in the object of afflictions and the wisdom that abandons afflictions. To abandon the afflictions that do not abide with the wisdom that does not abide is also a great miracle." Thus it was said. Then, the son of the gods, the leader, and Manjushri, the youthful one, discussed the Dharma and benefited many sentient beings. Auspicious! In the category of the Dharma of the Noble Stack of Jewels Sutra, in the Sutra Requested by the Son of Gods, Excellent Intellect, Manjushri
Chinese
具德童子住在自己的处所，独自处于寂静之中，进入内心的真实禅定。他进入名为“无烦恼、无心、离心”的禅定，刚从禅定中起身，十方佛土无数次以六种方式震动。然后，具德童子心想：如来在世间难以出现，听闻他的教法能消除众生的痛苦。因此，我应该前往如来面前，成就众生的善根，使菩萨们对不可思议的佛法毫无疑惑地圆满证悟，并请求让这个世界的众生，由于他们贪嗔痴三毒炽盛、愚痴不敬、具足不善之法、远离佛法僧三宝，在听闻佛法后，能够清净智慧之眼。然后他又想：我应当召集十方世界中，从如来那里听闻佛法，并以身证悟这甚深忍辱的成千上万的菩萨。于是，他进入名为“普照无垢庄严”的禅定。就在那一瞬间，十方世界如恒河沙数般柔软、清净、无垢的光明大放光明，照亮了世间所有的黑暗、山脉、环境、树木和须弥山等。十方世界中居住的诸佛，各自的侍者们问道：前所未见的悦意光明，其原因是什么？这光明使我们的身心平静，众生的贪嗔痴也不再生起，这究竟是谁的神力和加持？他们这样祈请，但诸佛却保持沉默。由于佛陀的神力，十方世界中天、龙、夜叉、阿修罗、人、鸟、野兽等一切声音都消失了。那时
English
The glorious Youthful One, residing in his own abode, being alone and solitary, having entered into perfect absorption within. Immediately after arising from that meditative stabilization called 'Without Afflictions, Without Mind, and Separated from Mind,' immeasurable Buddha-fields in the ten directions quaked in six ways. Then, the Youthful Manjushri thought to himself: 'The Tathagata is difficult to appear in the world, and by listening to the Dharma from him, the suffering of sentient beings is exhausted. Therefore, I should go before the Tathagata to accomplish the roots of virtue of sentient beings, and so that bodhisattvas may, without doubt in the inconceivable Dharma of the Buddhas, completely perfect enlightenment; and I should request that the sentient beings of this realm, since they are great with the three poisons, foolish, disrespectful, endowed with non-virtuous dharmas, and separated from the Buddha, Dharma, and Sangha, may, by hearing the Dharma, have their eyes of wisdom become completely pure.' Then he thought again: 'I should gather hundreds of thousands of bodhisattvas from the ten directions who listen to the Dharma from the Tathagata and who will manifest this profound patience with their bodies.' Thus, he entered into the meditative stabilization called 'Completely Illuminating Immaculate Array.' In that instant, the fields of the ten directions, as numerous as the sands of the Ganges, were pervaded by a great light that was soft, gentle, immaculate, and radiant. All the darkness, mountains, environments, trees, and Mount Meru, etc., in the intermediate spaces of the world were illuminated by that light. The attendants of the Buddhas who dwell and reside in those ten directions asked: 'What is the cause and condition of this pleasing light that has never been seen before? This light makes our bodies and minds peaceful, and the attachment, hatred, and ignorance of sentient beings do not arise at all. Whose power and blessing is this?' They made this request, but those Buddhas remained silent. By the power of the Buddhas, all sounds in the ten directions, including gods, nagas, yakshas, asuras, humans, birds, and wild animals, disappeared. At that time,
Chinese
那时，水、风、大海、乐器和歌声的所有声音都不再响起，没有任何声音发出，变得寂静和非常寂静。 此外，那些侍奉佛陀的人三次请求说：‘请解释这光芒是谁的力量，为了利益和安乐许多天人和人类。’ 十方诸佛将所有的声音汇聚成一个声音，宣说语言的行动。 如来如何，其他也如是说，他们将语言的行动汇聚成一个声音，并下达了教令。 那个声音遍布所有的佛土，即使没有演奏天人的乐器，也发出声音，从那个声音中，产生了无常、痛苦、无我、空性、如是和般若波罗蜜多等无数法门的音声。 无数亿万众生，无数不可思议的众生，从三乘的菩提、梵天、帝释天和转轮王的统治中，永不退转。 然后，诸佛对那些侍奉者说：‘善男子们，你们问这样的问题，要我做什么呢？’ 这光芒是由不可思议的善根和布施等功德之聚所完全净化的，不是所有声闻和独觉所能及的。 如果如来赞叹这光芒，那么包括天人在内的整个世界都会对此感到困惑。 这光芒以慈爱等完全滋养，令人满足，如果赞叹这光芒，即使赞叹一劫或超过一劫，也不容易达到终点。’ 虽然如此，好好听着，我将要说。 侍奉者再次请求我两次、三次地宣说，然后佛陀说：‘善男子们，在名为娑婆世界的国土中，有如来、阿罗汉、正等觉者，名为释迦牟尼佛，具足明行足，善逝、世间解、无上调御丈夫、天人师