English
English version: Manjushri! Just as when the full moon is at midnight, all beings in Jambudvipa (the world we inhabit) see the moon appearing before them, and the moon has not thought or discriminated, ‘Let all beings see me appear.’ It is naturally so. The Tathagata (the title of a Buddha) is also like this; although he appears universally before all beings, he does not discriminate, ‘Let all beings see me appear before them.’ It is only that, according to the degree to which beings can be tamed, they each see the Buddha appearing before them. Why is this so? Because it is the unique Dharma that corresponds to the different capacities of beings. Manjushri! Just as all beings, due to the power of their superior, middling, and inferior karmic results, have three kinds of actions. And these actions ultimately do not generate three kinds of distinctions by themselves, but due to karma, naturally arise as superior, middling, and inferior kinds of actions. The Tathagata is also like this; due to the power of beings’ karmic results, they each see the Buddha; the Tathagata also has no thoughts of superior, middling, or inferior, and naturally manifests such things. Manjushri! Just as a clear Sphatika (a type of transparent gem) placed on clothes of various colors will take on different colors: if placed on yellow clothes, it will appear yellow; if placed on blue or red clothes, it will appear blue or red. Although it takes on different colors depending on where it is placed, the clear Sphatika itself does not discriminate. The Tathagata is also like this; due to the responses of beings, he manifests various colors. If beings should see gold in order to be tamed, they will see gold; if they should see Vaiḍūrya (a gem), Mukta (pearl), Indranila (deep blue gem), Mahanila (deep blue gem), Sarvaratna-mani (a jewel that gathers all lights), Samudravasa-mani (a jewel that shines in the sea), Simha-mala-mani (a jewel shaped like a lion's mane), Simha-dhvaja-mani (a jewel shaped like a lion's banner), Vidyut-pradipa-mani (a jewel that shines like an electric lamp), Jala-mani (a crystal jewel), and other precious colors in order to be tamed, they will see the Tathagata manifesting these precious colors. Or, if they should be tamed by the forms of Sakra-Brahma (Indra and Brahma), Lokapala (the guardians of the world), they will see the forms of Sakra-Brahma and Lokapala. Even to the point that if they should be tamed by the forms of hell, hungry ghosts, animals, the realm of Yama, the realms of form and formlessness (Rupa-arupa-dhatu, different realms in Buddhist cosmology); born from eggs, wombs, moisture, or transformation; with form, without form, with thought, without thought, neither with thought nor without thought; in whatever realm they are born, with whatever demeanor and appearance they can be tamed, they will see the Tathagata manifesting these various forms. --------------------------------------------------------------------------------
Chinese
。然佛未曾分别念言：‘令此众生，惟见金色莫见琉璃；惟见琉璃莫见帝青；如是乃至惟见师子鬘摩尼，莫见师子幢摩尼色。’虽无如是异念分别，随一切处，自然有是诸色相现。 “文殊师利！譬如出生自在摩尼王处不生诸铁，是摩尼王终不念言：‘令彼宝处但生于我，莫生于铁。’然其宝处，铁自不生。如来所生刹土亦尔，自无一切外道异论、诸恶贼乱、五无间罪、十不善业、非法王教，亦无一切日月诸天及摩尼宝火电等光，及以须臾日月岁数，除佛变现化诸众生，虽有所现而无分别。由众生故，自然有是种种事起。 “文殊师利！譬如大青摩尼宝光，触者皆作大青宝色，而宝终无异念分别；如来亦尔。触佛作意所缘光者，靡不皆成一切智色，然佛亦无异念分别，自然而有如是事起。 “文殊师利！如善磨莹大琉璃宝，随于其边安置种种手、足、头、颈众庄严具，以宝威力，彼庄严具，莫不明显。如来亦尔，随其所行威仪住处有修行者，以佛威力，令其所行皆自增胜。然佛未曾动念分别，自然而有如是事起。 “文殊师利！如众卉木依地而住各得增长，然地了无种种分别。如来亦尔，令诸众生一切善根依如来住各得增长，而实曾无异念分别，自然而有如是事起。 “文殊师利！譬 现代汉语译本：然而，佛陀从未分别思念说：‘让这些众生只看到金色，不要看到琉璃；只看到琉璃，不要看到帝青；像这样乃至只看到师子鬘摩尼（狮子鬃毛宝珠），不要看到师子幢摩尼（狮子旗帜宝珠）的颜色。’虽然没有这样的不同念头和分别，但随着一切处所，自然而然地显现出这些色彩和形象。 文殊师利！譬如在自在摩尼王（如意宝珠王）所生之处，不会生长铁，这摩尼王也从不思念说：‘让宝地只生长我，不要生长铁。’然而，在宝地，铁自然不会生长。如来所生的刹土也是如此，自然没有一切外道异论、各种恶贼作乱、五无间罪、十不善业、非法的王教，也没有一切日月诸天以及摩尼宝、火电等光，以及须臾日月岁数，除了佛陀变化显现来教化众生，虽然有所显现，但没有分别。由于众生的缘故，自然而然地有这些种种事情发生。 文殊师利！譬如大青摩尼宝（深蓝色如意宝珠）的光芒，接触到它的都会变成大青宝的颜色，而宝珠本身并没有不同的念头和分别；如来也是如此。接触到佛陀作意所缘的光芒的人，没有不成就一切智色的，然而佛陀也没有不同的念头和分别，自然而然地有这样的事情发生。 文殊师利！譬如善加磨砺的大琉璃宝，在其旁边安置各种手、足、头、颈等装饰品，凭借宝珠的威力，这些装饰品没有不显得明亮的。如来也是如此，随着修行者所处的威仪和住处，凭借佛陀的威力，使他们的修行都得到增长和提升。然而佛陀从未动念分别，自然而然地有这样的事情发生。 文殊师利！譬如各种草木依靠大地而生长，各自得到增长，然而大地并没有各种分别。如来也是如此，让一切众生的善根依靠如来而住，各自得到增长，而实际上从未有不同的念头和分别，自然而然地有这样的事情发生。 文殊师利！譬如
English
English version: However, the Buddha has never separately thought, ‘Let these beings only see gold, not see lapis lazuli; only see lapis lazuli, not see sapphire; and so on, even only see the lion-mane mani (lion's mane jewel), not see the color of the lion-banner mani (lion's banner jewel).’ Although there are no such different thoughts or distinctions, in all places, these colors and forms naturally appear. Manjushri! For example, in the place where the sovereign mani king (wish-fulfilling jewel king) is born, iron does not grow. This mani king never thinks, ‘Let the treasure land only grow me, not grow iron.’ However, in the treasure land, iron naturally does not grow. The Buddha's land of birth is also like this, naturally without all heretical doctrines, various evil thieves causing chaos, the five heinous crimes, the ten unwholesome deeds, and unlawful royal teachings. There are also no sun, moon, heavens, mani jewels, fire, electricity, and other lights, nor the fleeting moments of days, months, and years, except for the Buddha's transformations to teach sentient beings. Although there are appearances, there are no distinctions. Because of sentient beings, these various things naturally arise. Manjushri! For example, the light of the great sapphire mani jewel (deep blue wish-fulfilling jewel), those who touch it all turn into the color of the great sapphire jewel, but the jewel itself has no different thoughts or distinctions; the Tathagata is also like this. Those who touch the light of the Buddha's intention, none do not achieve the color of all-knowing wisdom, yet the Buddha has no different thoughts or distinctions, and such things naturally arise. Manjushri! For example, a well-polished great lapis lazuli jewel, when various ornaments such as hands, feet, heads, and necks are placed beside it, by the power of the jewel, these ornaments all appear bright. The Tathagata is also like this, according to the conduct and dwelling place of the practitioners, by the power of the Buddha, their practices are all increased and enhanced. However, the Buddha has never moved a thought of distinction, and such things naturally arise. Manjushri! For example, various plants and trees rely on the earth to grow, each gaining growth, yet the earth has no various distinctions. The Tathagata is also like this, allowing all sentient beings' roots of goodness to rely on the Tathagata and each gain growth, but in reality, there has never been a different thought or distinction, and such things naturally arise. Manjushri! For example, --------------------------------------------------------------------------------
Chinese
如大云普覆一切草木丛林，等澍甘雨，随一味水所及之处，令诸草木皆得增长，种种色味差别不同，彼云未曾有所分别，自然有是种种相异。如来亦尔，兴正觉云遍覆一切，随诸众生先所积集种种善根、种种愿乐、种种信解、种种解脱，等澍法雨，令诸众生一切善根，随其势力各得增长，如来亦不分别念言：‘我当令是众生善根生声闻智；我当令是众生善根生独觉智；我当令是众生善根生如来智；我当令是众生善根生四天王天、三十三天，如是乃至净居等天；我当令是众生善根，得作国王，及与人中种种生处。’然佛虽无种种分别，随诸众生所集善根愿乐等力，自然有是种种事起，由佛已舍一切处着无分别故。 “文殊师利！如日才现，放无量亿百千光明破阎浮提一切黑暗，是日虽复不分别言：‘我当破暗。’自然而有破暗事生。如来日轮亦复如是，出世间已，放无量亿智慧光明，灭除世间诸见黑暗，除佛威力示现成熟诸众生者，如来虽不分别念言：‘令众生见，现破当破。’于一切处，自然有此种种事起，由佛已舍一切处着无分别故。 “文殊师利！譬如幻师幻作众像，虽有种种形类不同，幻无分别，不可称说；无起无尽、无字无声、无有方所、无体无相，不可思议；无二无行、无等无对，但由幻师现 现代汉语译本：如同大云普遍覆盖一切草木丛林，平等降下甘甜的雨水，随着同一味道的水所到达的地方，使各种草木都得以生长，呈现出种种颜色和味道的差别，那云并没有任何分别，自然而然地就有了这些种种不同的现象。如来也是这样，兴起正觉的云彩普遍覆盖一切，随着众生先前所积累的各种善根、各种愿望和喜好、各种信仰和理解、各种解脱，平等降下法雨，使众生的一切善根，随着各自的力量而得以增长。如来也不会分别地想：‘我应当使这个众生的善根生起声闻（Sravaka，指听闻佛法教诲而修行证果的人）的智慧；我应当使这个众生的善根生起独觉（Pratyekabuddha，指不需他人教导，自己觉悟真理的人）的智慧；我应当使这个众生的善根生起如来（Tathagata，佛的称号）的智慧；我应当使这个众生的善根生起四天王天、三十三天，乃至净居天等天界的果报；我应当使这个众生的善根，得以成为国王，以及在人世间各种不同的出生之处。’然而佛虽然没有种种分别，随着众生所积累的善根、愿望和喜好等力量，自然而然地就会有这些种种事情发生，因为佛已经舍弃了一切执着，没有分别的缘故。 文殊师利（Manjusri，佛教菩萨名）！如同太阳刚刚出现，就放出无量亿百千光明，破除阎浮提（Jambudvipa，指我们所居住的这个世界）的一切黑暗，这太阳虽然没有分别地说：‘我应当破除黑暗。’自然而然地就有了破除黑暗的事情发生。如来日轮也是这样，出现在世间之后，放出无量亿智慧光明，灭除世间的各种见解黑暗，除了佛的威力所显现的成熟众生之外，如来虽然没有分别地想：‘让众生看见，现在破除，将来破除。’在一切地方，自然而然地就会有这些种种事情发生，因为佛已经舍弃了一切执着，没有分别的缘故。 文殊师利！譬如幻术师变幻出各种形象，虽然有种种不同的形状和类别，幻术本身没有分别，不可称说；没有开始也没有结束、没有文字也没有声音、没有方位也没有实体和形象，不可思议；没有二元对立也没有行为、没有相等也没有对立，只是由幻术师的显现。
English
English version: Just as a great cloud universally covers all grasses, trees, and forests, equally pouring down sweet rain, and wherever the same-flavored water reaches, it causes all grasses and trees to grow, displaying various differences in color and taste, that cloud does not have any discrimination, and naturally these various different phenomena occur. The Tathagata (Tathagata, the title of a Buddha) is also like this, raising the cloud of Right Enlightenment to universally cover everything, and according to the various good roots, various wishes and preferences, various beliefs and understandings, and various liberations that sentient beings have previously accumulated, equally pouring down the rain of Dharma, causing all the good roots of sentient beings to grow according to their respective strengths. The Tathagata also does not discriminate and think: ‘I should cause this sentient being's good roots to give rise to the wisdom of a Sravaka (Sravaka, a person who practices and attains enlightenment by hearing the teachings of the Buddha); I should cause this sentient being's good roots to give rise to the wisdom of a Pratyekabuddha (Pratyekabuddha, a person who realizes the truth on their own without the need for a teacher); I should cause this sentient being's good roots to give rise to the wisdom of a Tathagata; I should cause this sentient being's good roots to give rise to the rewards of the Four Heavenly Kings Heaven, the Thirty-three Heavens, and even the Pure Abode Heavens; I should cause this sentient being's good roots to become a king, and to have various different births in the human world.’ However, although the Buddha does not have various discriminations, according to the power of the good roots, wishes, and preferences that sentient beings have accumulated, these various things naturally occur, because the Buddha has already abandoned all attachments and has no discrimination. Manjusri (Manjusri, a Bodhisattva in Buddhism)! Just as the sun appears, it emits countless billions of lights, breaking all the darkness of Jambudvipa (Jambudvipa, the world we live in), and although the sun does not discriminate and say: ‘I should break the darkness,’ the act of breaking the darkness naturally occurs. The Tathagata's sun wheel is also like this, after appearing in the world, it emits countless billions of wisdom lights, eliminating the darkness of various views in the world. Except for those sentient beings who are matured by the power of the Buddha, although the Tathagata does not discriminate and think: ‘Let sentient beings see, break now, break in the future,’ in all places, these various things naturally occur, because the Buddha has already abandoned all attachments and has no discrimination. Manjusri! For example, a magician conjures various images, although there are various different shapes and categories, the magic itself has no discrimination, cannot be described; it has no beginning and no end, no words and no sound, no direction and no substance or form, it is inconceivable; there is no duality and no action, no equality and no opposition, it is only due to the manifestation of the magician. --------------------------------------------------------------------------------