English
English version: 'The one who is proceeding is truly diligent.' Again he asked: 'What is meant by the equality of what is practiced being like the Buddhadharma, and the meaning of love, desire, defilements, and also the equality of disputes and inverted matters?' Manjushri replied: 'It is because of using emptiness, signlessness, wishlessness, and so on. Why? Emptiness is without distinction, without any difference. For example, O son of the gods (devaputra)! The emptiness inside a broken clay pot and the emptiness inside a treasure vessel are the same emptiness, without any difference, and cannot be called two. Likewise, O son of the gods (devaputra)! The emptiness of love and desire, and the emptiness of disputes and inversions, up to the emptiness of the path, they are all the same emptiness, without any difference, and cannot be called two.' The son of the gods (devaputra) again asked: 'What is the Bodhisattva's practice of the Noble Truths?' Manjushri replied: 'If a Bodhisattva does not practice the True Truth, how can he teach the Shravakas? Why? The Bodhisattva's practice of the Truth is with much observation and protection, while the Shravakas have no protection; the Bodhisattva's practice of the Truth is vast and limitless, while the Shravakas are biased and limited; the Bodhisattva's practice of the Truth protects sentient beings, but does not create or realize anything in the fundamental reality; the Bodhisattva's practice of the Truth is with skillful means, not abandoning the gates of birth and death and Nirvana; the Bodhisattva's practice of the Truth universally observes all the Dharmas of all the Buddhas. For example, O son of the gods (devaputra)! There is a man who secretly leaves his master, runs away quickly, alone without companions, with fear in his heart, crossing a desolate road and not daring to return; the Shravaka is like this, with fear in his heart, afraid of birth and death and not protecting sentient beings, unable to bear traveling through all the sufferings from beginning to end, practicing the Truth alone without protecting the Buddhadharma, without skillful means and without wise companions. Is it not so! For example, O son of the gods (devaputra)! That master obtains much profit, carrying limitless treasures, beautiful and rare jewels, giving them to many merchants, surpassing desolate and dangerous places; the Bodhisattva is like this. Also like the master, accumulating limitless practices, limitless treasures of the path, cultivating great compassion and limitless sorrow, benefiting all with the True Truth and Noble Wisdom, using countless eloquent wisdoms as proud wealth, traveling through one Buddha-land and then another, using the six perfections to gather the four kindnesses, using them to relieve dangers and difficulties, pitying and saving sentient beings, returning to enter birth and death, skillfully practicing the Noble Truths.' --------------------------------------------------------------------------------
Chinese
度诸未度解诸未解，周旋三界独步无侣，开化未闻使入大乘。 “犹如，天子！垢秽弊衣，以思夷华黄白须曼而用熏之，香气不久寻便歇尽。声闻缘觉行谛薄鲜，亦复如是；便中灭度不修所愿，不至于佛戒定慧解度知见事、度脱之香；亦复不能降伏挂碍尘劳之欲。 “犹如，天子！细嬬妙衣其价百千，以天殊特珍宝诸华，百千万岁熏此好衣。其衣常香香气普流，巍巍芬馥未曾有歇，诸天世人皆所爱乐。菩萨如是，从无数劫行谛法香，不具所愿不中灭度，而常演出佛无上道戒定慧解度知见馨，降伏挂碍尘劳之欲，游于天上及至人间。天、龙、鬼神、诸阿须伦、君子、庶民莫不奉敬，而欲见者恒弘济度。” 寂顺律音天子复问文殊：“其宝英如来、至真佛土，声闻之众为如何乎？” 文殊答曰：“不御笃信不从他教，不行于法不毁法界，亦不八等离于八邪。不须陀洹皆度一切恐惧恶趣、非斯陀含来化众生、非阿那含于一切法无所往来、非阿罗汉而皆受于三千世界供养之利。 “不离于欲，亦不以欲而见[病-丙+(匆/心)]患；不离瞋恚，不以怒恨而见燋然；不于众生，而怀害心亦无所忧；不离于痴，不以愚騃而为危难，灭除窈冥及一切法；不离尘劳殷勤精进，化去一切众生爱欲逮得高 现代汉语译本： 度化那些尚未被度化的人，解脱那些尚未被解脱的人，周游于三界之中，独自前行，没有同伴，开启并教化那些未曾听闻佛法的人，使他们进入大乘佛法。 ‘例如，天子！一件沾满污垢的破旧衣服，用思夷华（一种香花），黄白须曼（一种香草）来熏它，香味不会持续很久，很快就会消散殆尽。声闻（听闻佛法而悟道者）和缘觉（通过观察因缘而悟道者）的修行和证悟是浅薄而稀少的，也是如此；他们会在中途证入涅槃，不再继续修习所发的誓愿，不能达到佛的戒、定、慧、解脱、知见的功德之香，也不能降伏那些令人挂碍的尘世烦恼和欲望。’ ‘例如，天子！一件价值百千的精美细软的衣服，用天上殊胜的珍宝和各种鲜花，经过百千万年的熏染。这件衣服会一直散发着香味，香气普遍流布，非常浓郁芬芳，前所未有地持久不散，诸天和世人都喜爱它。菩萨也是这样，从无数劫以来修行戒、定、慧等法之香，不完成所发的誓愿，不在中途证入涅槃，而是经常演说佛的无上道，散发着戒、定、慧、解脱、知见的馨香，降伏那些令人挂碍的尘世烦恼和欲望，游化于天上乃至人间。天、龙、鬼神、各种阿修罗（一种恶神）、君子、庶民没有不尊敬供养的，想要见到他们的人总是弘扬救济众生之道。’ 寂顺律音天子又问文殊菩萨：‘宝英如来（佛名）、至真佛土（佛国），其中的声闻众是什么样的呢？’ 文殊菩萨回答说：‘他们不依靠坚定的信仰，不听从他人的教导，不执着于某种法，也不毁坏法界的真理，不落入八正道，也不远离八邪道。他们不是须陀洹（小乘初果），却能度脱一切对恶道的恐惧；不是斯陀含（小乘二果），却来化度众生；不是阿那含（小乘三果），却对一切法无所执着，无所往来；不是阿罗汉（小乘四果），却都接受三千世界的供养。’ ‘他们不离开欲望，也不因为欲望而感到痛苦；不离开瞋恚，也不因为愤怒怨恨而感到焦躁不安；不对众生怀有加害之心，也没有任何忧虑；不离开愚痴，也不因为愚昧无知而陷入危难，灭除一切黑暗和对一切法的迷惑；不离开尘世的辛劳，却殷勤精进，化解一切众生的爱欲，获得高尚的境界。’
English
English version: Delivering those who have not yet been delivered, liberating those who have not yet been liberated, wandering through the Three Realms alone without a companion, opening and enlightening those who have not heard the Dharma, enabling them to enter the Mahayana. 'For example, O son of the gods! A soiled and tattered garment, if it is perfumed with Siyi flowers (a fragrant flower) and yellow and white Sumanas (a fragrant herb), the fragrance will not last long and will soon dissipate. The practice and realization of the Shravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment by observing conditions) are shallow and scarce, and it is the same; they will enter Nirvana midway, no longer continue to cultivate their vows, unable to attain the fragrance of the Buddha's precepts, concentration, wisdom, liberation, knowledge, and insight, nor can they subdue the worldly afflictions and desires that cause attachment.' 'For example, O son of the gods! A fine and exquisite garment worth hundreds of thousands, if it is perfumed with celestial and extraordinary treasures and various flowers for hundreds of millions of years. This garment will always emit fragrance, the fragrance will spread everywhere, it will be very rich and fragrant, unprecedentedly lasting, and all gods and people will love it. Bodhisattvas are also like this, cultivating the fragrance of precepts, concentration, and wisdom from countless kalpas, not completing their vows, not entering Nirvana midway, but constantly expounding the Buddha's unsurpassed path, emitting the fragrance of precepts, concentration, wisdom, liberation, knowledge, and insight, subduing the worldly afflictions and desires that cause attachment, and traveling in the heavens and even in the human world. Gods, dragons, ghosts, various Asuras (a type of evil spirit), nobles, and commoners all respect and make offerings, and those who want to see them always promote the path of saving all beings.' Shijun Lvyin, the son of the gods, then asked Manjushri Bodhisattva: 'What are the Shravakas like in the Land of the Treasure-Eminent Tathagata (Buddha's name), the Land of Utmost Truth (Buddha's land)?' Manjushri Bodhisattva replied: 'They do not rely on firm faith, do not listen to the teachings of others, do not cling to a certain Dharma, nor do they destroy the truth of the Dharma realm, do not fall into the Eightfold Noble Path, nor do they deviate from the Eight Wrong Paths. They are not Srotapannas (stream-enterers, the first stage of Arhatship), yet they can deliver all from the fear of evil destinies; they are not Sakradagamin (once-returners, the second stage of Arhatship), yet they come to transform sentient beings; they are not Anagamin (non-returners, the third stage of Arhatship), yet they are unattached to all Dharmas, without coming or going; they are not Arhats (the fourth stage of Arhatship), yet they all receive the benefits of offerings from the three thousand worlds.' 'They do not leave desire, nor do they feel pain because of desire; they do not leave anger, nor do they feel restless because of anger and resentment; they do not harbor harmful intentions towards sentient beings, nor do they have any worries; they do not leave ignorance, nor do they fall into danger because of ignorance, eliminating all darkness and confusion about all Dharmas; they do not leave the hardships of the world, yet they are diligent and vigorous, resolving all sentient beings' desires and attaining a noble state.' --------------------------------------------------------------------------------
Chinese
节，无所从生而游现生，于诸想念开化众生，不计吾我及与人寿，悉无所受亦无所舍。 “净必一切人民所施众祐之德，无意无念以修意止，奉四意断不起不灭，行四神足身意寂然，遵于五根晓了一切众生本源，行于五力降伏尘劳，念于觉意解平等慧，净修道教弃捐邪径，证于道训不得无为。游趣寂寞而行本际，观于所观佥入法界，灭于无明尽于愚痴，兴于圣慧无上正真，而除于三解脱之品，则以肉眼皆见众生。 “一切佛土、诸佛世尊所化人民，则以天眼睹于五趣生死往来周旋人民，蜎蜚蠕动蚑行喘息形物之类之所归生；则以慧眼察知一切众生之畴心行所念；则以法眼睹见三世三界，群萌一切人民所可行者；则以佛眼皆用明观一切诸法；法藏秘典圣耀所照，则以天耳遥闻诸佛所宣经法；以无念慧念知过去无央数劫之所更历，而以神足游于无量诸佛国土靡不周遍，尽于诸漏不至无余修解脱也。 “而现其形无有色身，有所讲说不演文字，有所思惟无心想着；示于颜貌姿艳端正，以相庄校众好若干，而以功德自严其体，威神殊绝无能当者；名称普流功勋阐布，通于三世无所弊碍；以咨嗟慧而为馨香自熏其身，则于世法而无所著；不为尘劳而见染污，恶口粗辞不能毁之，则以神通而自娱乐；博闻无厌颁 节（Jie，音译，意义不明），无所从生而游现生，于诸想念开化众生，不计吾我及与人寿，悉无所受亦无所舍。 ‘净（Jing，音译，意义不明）必一切人民所施众祐之德，无意无念以修意止，奉四意断不起不灭，行四神足身意寂然，遵于五根晓了一切众生本源，行于五力降伏尘劳，念于觉意解平等慧，净修道教弃捐邪径，证于道训不得无为。游趣寂寞而行本际，观于所观佥入法界，灭于无明尽于愚痴，兴于圣慧无上正真，而除于三解脱之品，则以肉眼皆见众生。 ‘一切佛土、诸佛世尊所化人民，则以天眼睹于五趣生死往来周旋人民，蜎蜚蠕动蚑行喘息形物之类之所归生；则以慧眼察知一切众生之畴心行所念；则以法眼睹见三世三界，群萌一切人民所可行者；则以佛眼皆用明观一切诸法；法藏秘典圣耀所照，则以天耳遥闻诸佛所宣经法；以无念慧念知过去无央数劫之所更历，而以神足游于无量诸佛国土靡不周遍，尽于诸漏不至无余修解脱也。 ‘而现其形无有色身，有所讲说不演文字，有所思惟无心想着；示于颜貌姿艳端正，以相庄校众好若干，而以功德自严其体，威神殊绝无能当者；名称普流功勋阐布，通于三世无所弊碍；以咨嗟慧而为馨香自熏其身，则于世法而无所著；不为尘劳而见染污，恶口粗辞不能毁之，则以神通而自娱乐；博闻无厌颁’
English
Jie (transliteration, meaning unknown), arises from nowhere and wanders in the present life, enlightening sentient beings through various thoughts, without regard for self, others, or lifespan, accepting nothing and relinquishing nothing. 'Jing (transliteration, meaning unknown) is surely the virtue of all blessings bestowed by the people. Cultivate mindfulness without intention or thought, uphold the Four Right Exertions without arising or ceasing, practice the Four Bases of Supernormal Powers with body and mind in stillness, follow the Five Roots to understand the origin of all sentient beings, practice the Five Powers to subdue defilements, contemplate the Factors of Enlightenment to understand equal wisdom, purify and cultivate the teachings of the Path, abandon evil paths, and attain the teachings of the Path without seeking non-action. Wander in solitude and practice the fundamental principle, observe what is observed and enter the Dharma Realm, extinguish ignorance and end foolishness, cultivate sacred wisdom, supreme and true, and eliminate the three categories of liberation. Then, with the physical eye, one sees all sentient beings. 'In all Buddha lands, the people transformed by all Buddhas and World Honored Ones, with the heavenly eye, see the comings and goings of sentient beings in the five realms of existence, the origins of all creatures, including those that wriggle, fly, crawl, breathe, and take form; with the wisdom eye, discern the thoughts and intentions of all sentient beings; with the Dharma eye, see the three periods of time and the three realms, and what all sentient beings can practice; with the Buddha eye, clearly observe all dharmas; the Dharma treasury, secret scriptures, and sacred light illuminate, and with the heavenly ear, hear from afar the sutras proclaimed by all Buddhas; with non-conceptual wisdom, remember the countless eons of the past, and with supernormal powers, travel to immeasurable Buddha lands without fail, exhausting all outflows without remainder to cultivate liberation. 'Appearing in form without a physical body, speaking without using words, thinking without mental attachment; displaying a countenance of beauty and uprightness, adorned with various excellent qualities, and using merit to adorn the body, with awe-inspiring power that none can match; name spreading far and wide, merits proclaimed, penetrating the three periods of time without obstruction; using praising wisdom as fragrance to perfume oneself, thus being unattached to worldly dharmas; not being defiled by worldly troubles, harsh words and coarse language cannot destroy it, thus using supernormal powers to entertain oneself; hearing widely without weariness, distributing' --------------------------------------------------------------------------------