Chinese
饮病人汤药，其疾即愈，不复讇言呓语。于迦叶意云何？宁有鬼神及天从其人身中出不乎？’答曰：‘不也，以饮汤药故其病得愈。’ “文殊师利曰：‘如是，迦叶！其医于彼，而多有所益耶！’答曰：‘唯然。’文殊师利曰：‘如是，迦叶！世间人喜欺诈者则为热病，起贪着心无有我，谓有我想流堕生死。是故诸佛世尊，有大慈悲具足之行现出世间，为断二事及诸想行，以善权法令入法门，为除我想无他想又断欺诈，为众人说法，为除一切想，令不复乐入吾我及他人想，得度无极而致无为。于迦叶意云何？彼宁有吾我人寿命般泥洹者不乎？’答曰：‘无也。’ “文殊师利曰：‘唯，迦叶！当知是义，所以有佛者何？其觉常现正义，不以起故，亦不用律故，欲觉度着无审尘劳者也。’迦叶曰：‘甚难，及菩萨勤行如此，拥护众生救济一切不舍德铠，亦无所著亦不诤乱，清净自然度于无为，用群萌故而被德铠。’文殊师利曰：‘唯然，迦叶！以故菩萨被大德铠。’迦叶又曰：‘愿文殊师利说诸菩萨德铠。’文殊师利曰：‘菩萨有三十二德铠行，菩萨被是德铠往来周旋。’‘何等为三十二？’ “文殊师利言：‘唯，迦叶！一者、菩萨入无量生死德铠，拥护终始所为自然相；二者、度无数人德铠， 现代汉语译本： 饮用病人汤药后，他的疾病就痊愈了，不再说胡话和呓语。迦叶，你认为怎么样？难道是有鬼神或天人从那个人身体里出来了吗？’迦叶回答说：‘不是的，因为喝了汤药，他的病才得以痊愈。’ 文殊师利说：‘是这样的，迦叶！那么医生对于那个人，是不是有很多益处呢？’迦叶回答说：‘是的。’文殊师利说：‘是这样的，迦叶！世间人喜欢欺骗和虚伪，这就像得了热病一样，生起贪婪执着的心，没有认识到“我”的真相，却认为有“我”的存在，因此在生死中流转堕落。所以诸佛世尊，以大慈悲和圆满的德行出现在世间，为了断除这两种错误（欺骗和虚伪，以及贪婪执着），以及各种妄想和行为，用善巧方便的法门引导众生进入佛法，为了去除“我”的执着，也没有“非我”的执着，又断除欺骗和虚伪，为众人说法，为了去除一切妄想，使他们不再喜欢执着于“我”、“他人”等想法，从而得以度脱，达到无为的境界。迦叶，你认为怎么样？他们之中难道有执着于“我”、“人”、“寿命”而进入涅槃的吗？’迦叶回答说：‘没有。’ 文殊师利说：‘是的，迦叶！应当明白这个道理，所以有佛出现的原因是什么呢？因为佛的觉悟常常显现正义，不是因为有所作为才产生的，也不是因为遵循戒律才产生的，而是为了觉悟和度脱那些执着于无意义的尘世烦恼的人。’迦叶说：‘这非常难，菩萨如此勤奋地修行，拥护众生，救济一切，不舍弃功德之铠甲，也没有任何执着，也不争斗混乱，清净自然地度脱到无为的境界，为了众生的缘故而披上功德之铠甲。’文殊师利说：‘是的，迦叶！因此菩萨披上大功德之铠甲。’迦叶又说：‘希望文殊师利说说诸位菩萨的功德之铠甲。’文殊师利说：‘菩萨有三十二种功德之铠甲的修行，菩萨披上这些功德之铠甲，往来周旋于世间。’‘哪三十二种呢？’ 文殊师利说：‘是的，迦叶！第一，菩萨进入无量生死的功德之铠甲，拥护众生从开始到结束所作所为的自然规律；第二，度脱无数众生的功德之铠甲，……’
English
English version: After drinking the patient's medicinal soup, his illness was cured, and he no longer spoke nonsense or deliriously. What do you think, Kashyapa? Could it be that ghosts, spirits, or deities came out of that person's body?’ Kashyapa replied, ‘No, it was because he drank the medicinal soup that his illness was cured.’ Manjushri said, ‘That's right, Kashyapa! Then the doctor is of great benefit to that person, isn't he?’ Kashyapa replied, ‘Yes.’ Manjushri said, ‘That's right, Kashyapa! People in the world who like to deceive and be hypocritical are like having a fever. They give rise to greedy and attached minds, without realizing the truth of 'self,' but think there is a 'self,' and therefore they transmigrate and fall into birth and death. Therefore, all Buddhas, World Honored Ones, appear in the world with great compassion and perfect virtues, in order to cut off these two errors (deception and hypocrisy, and greedy attachment), as well as various delusions and actions. They guide sentient beings into the Dharma with skillful means, in order to remove the attachment to 'self,' and also without attachment to 'non-self,' and also cut off deception and hypocrisy. They preach the Dharma for the sake of all, in order to remove all delusions, so that they no longer like to be attached to thoughts of 'self,' 'others,' etc., so that they can be liberated and attain the state of non-action. What do you think, Kashyapa? Among them, are there any who are attached to 'self,' 'person,' 'life,' and enter Nirvana?’ Kashyapa replied, ‘No.’ Manjushri said, ‘Yes, Kashyapa! You should understand this principle. So what is the reason for the appearance of the Buddha? Because the Buddha's enlightenment constantly manifests the right meaning, not because of doing something, nor because of following precepts, but to awaken and liberate those who are attached to meaningless worldly afflictions.’ Kashyapa said, ‘This is very difficult. Bodhisattvas practice so diligently, protecting sentient beings, saving all, not abandoning the armor of merit, without any attachment, and without fighting or confusion, purely and naturally liberating to the state of non-action, and wearing the armor of merit for the sake of sentient beings.’ Manjushri said, ‘Yes, Kashyapa! Therefore, Bodhisattvas wear the great armor of merit.’ Kashyapa also said, ‘I hope Manjushri will speak about the armor of merit of the Bodhisattvas.’ Manjushri said, ‘Bodhisattvas have thirty-two practices of the armor of merit. Bodhisattvas wear these armors of merit and travel around in the world.’ ‘What are the thirty-two?’ Manjushri said, ‘Yes, Kashyapa! First, the Bodhisattva enters the armor of merit of immeasurable birth and death, protecting the natural law of what sentient beings do from beginning to end; second, the armor of merit of liberating countless sentient beings, ...’ --------------------------------------------------------------------------------
Chinese
无有吾我想；三者、供养无量佛德铠，皆为法身相；四者、诸逆德铠，如呼声之响相；五者、护一切诸佛德铠，法界平等相；六者、降一切魔德铠，于诸尘劳为清净相；七者、以正法化诸异道德铠，若有若无了入十二缘无根本相；八者、一切所有施而不惜德铠，愿入一切勾迹共相习乐相；九者、为一切众生积累戒忍功德德铠，而无所造相；十者、普弘有所至德铠，为无所到相；十一者、大精进力德铠，身意空寂相；十二者、一切而为一心法身定意正受德铠，除一切诸著相；十三者、无所挂碍智慧度无极德铠，诸无黠所有恩爱为清净相；十四者、大善权方便德铠，普现一切行相；十五者、大慈德铠，无所伤害相；十六者、行大悲德铠，视五道得如处空相；十七者、大喜悦德铠，无有厌足相；十八、者大护德铠，于苦乐不动转相；十九者、具足诸愿德铠，观脱如掌无所疑相；二十者、不思一切盖德铠，诸冥无有迹相；二十一者、四大五阴所起德铠，如幻法化现好妙相；二十二者、四种如供视毒蛇德铠，法界为平等相；二十三者、诸入如空聚德铠，诸身无复挂碍相；二十四者、三界所有德铠，不起有念相；二十五者、审谛受诸有德铠，无所起相；二十六、者大勇猛德铠，为不退转相；二十七者、大通达德铠，随一切人行而施 现代汉语译本 ‘无有吾我想’：第一种德铠，意味着没有‘我’（ātman）和‘我所’（ātmanīya）的执着。 ‘供养无量佛德铠’：第二种德铠，意味着供养无量诸佛的功德，皆是法身（Dharmakāya）的体现。 ‘诸逆德铠，如呼声之响相’：第三种德铠，意味着对于一切违逆的境界，视之如呼喊的回声，虚幻不实。 ‘护一切诸佛德铠，法界平等相’：第四种德铠，意味着守护一切诸佛的功德，认识到法界（Dharmadhātu）的平等性。 ‘降一切魔德铠，于诸尘劳为清净相’：第五种德铠，意味着降伏一切魔障，在各种烦恼中看到清净的本性。 ‘以正法化诸异道德铠，若有若无了入十二缘无根本相’：第六种德铠，意味着用正法教化各种不同的见解，无论是有或无，都明白十二因缘（Dvādaśāṅga-pratītyasamutpāda）没有真实的根源。 ‘一切所有施而不惜德铠，愿入一切勾迹共相习乐相’：第七种德铠，意味着布施一切所有而不吝惜，愿进入一切行为的相互关联和共同习性的喜乐之中。 ‘为一切众生积累戒忍功德德铠，而无所造相’：第八种德铠，意味着为一切众生积累戒律和忍辱的功德，但心中不执着于有所作为。 ‘普弘有所至德铠，为无所到相’：第九种德铠，意味着普遍弘扬佛法，看似有所到达，实则无所到达。 ‘大精进力德铠，身意空寂相’：第十种德铠，意味着具有大精进的力量，身心都达到空寂的状态。 ‘一切而为一心法身定意正受德铠，除一切诸著相’：第十一种德铠，意味着一切都归于一心，以法身的禅定和正受，去除一切执着。 ‘无所挂碍智慧度无极德铠，诸无黠所有恩爱为清净相’：第十二种德铠，意味着以无所挂碍的智慧到达彼岸，将一切愚痴所产生的贪爱转化为清净。 ‘大善权方便德铠，普现一切行相’：第十三种德铠，意味着具有大善巧方便，普遍示现一切行为。 ‘大慈德铠，无所伤害相’：第十四种德铠，意味着具有大慈悲心，不伤害任何众生。 ‘行大悲德铠，视五道得如处空相’：第十五种德铠，意味着行持大悲心，看待五道众生如同虚空一般。 ‘大喜悦德铠，无有厌足相’：第十六种德铠，意味着具有大喜悦心，没有厌倦和满足。 ‘大护德铠，于苦乐不动转相’：第十七种德铠，意味着具有大守护力，对于痛苦和快乐都不动摇。 ‘具足诸愿德铠，观脱如掌无所疑相’：第十八种德铠，意味着具足各种愿力，看待解脱如同掌中之物，毫无疑惑。 ‘不思一切盖德铠，诸冥无有迹相’：第十九种德铠，意味着不思虑一切烦恼遮盖，一切黑暗都无迹可寻。 ‘四大五阴所起德铠，如幻法化现好妙相’：第二十种德铠，意味着由四大（catvāri mahābhūtāni）和五蕴（pañca skandha）所产生的现象，如同幻术般变化，显现美好。 ‘四种如供视毒蛇德铠，法界为平等相’：第二十一种德铠，意味着对待四种供养如同看待毒蛇，认识到法界的平等性。 ‘诸入如空聚德铠，诸身无复挂碍相’：第二十二种德铠，意味着各种入定如同空聚，身体不再有任何挂碍。 ‘三界所有德铠，不起有念相’：第二十三种德铠，意味着对于三界（Tridhātu）的一切，不起执着的念头。 ‘审谛受诸有德铠，无所起相’：第二十四种德铠，意味着审慎地接受一切存在，但心中不起任何执着。 ‘大勇猛德铠，为不退转相’：第二十五种德铠，意味着具有大勇猛心，永不退转。 ‘大通达德铠，随一切人行而施’：第二十六种德铠，意味着具有大通达的智慧，随顺一切众生的根性而施予教化。
English
English version 'Without the thought of self and mine': The first virtue armor means having no attachment to 'self' (ātman) and 'what belongs to self' (ātmanīya). 'Offering immeasurable Buddha virtues armor': The second virtue armor means that the merits of offering to immeasurable Buddhas are all manifestations of the Dharmakāya (法身). 'All adverse virtues armor, like the sound of a call': The third virtue armor means viewing all adverse states as echoes of a call, illusory and unreal. 'Protecting all Buddha virtues armor, the equality of Dharmadhātu': The fourth virtue armor means protecting the merits of all Buddhas, recognizing the equality of the Dharmadhātu (法界). 'Subduing all demons virtues armor, seeing purity in all defilements': The fifth virtue armor means subduing all demonic obstacles and seeing the pure nature in all afflictions. 'Transforming different virtues with the right Dharma armor, understanding the twelve links of dependent origination as without fundamental basis': The sixth virtue armor means using the right Dharma to transform various different views, understanding that whether there is or is not, the Twelve Nidānas (Dvādaśāṅga-pratītyasamutpāda) have no real origin. 'Giving away everything without regret virtues armor, wishing to enter the joy of mutual association and common habits of all actions': The seventh virtue armor means giving away everything without hesitation, wishing to enter the joy of the interconnectedness and common habits of all actions. 'Accumulating precepts and forbearance merits for all beings virtues armor, without creating any form': The eighth virtue armor means accumulating the merits of precepts and forbearance for all beings, but without clinging to any action. 'Universally promoting what is attained virtues armor, as if nothing is reached': The ninth virtue armor means universally promoting the Dharma, seemingly reaching somewhere, but actually reaching nowhere. 'Great vigor power virtues armor, body and mind empty and still': The tenth virtue armor means having the power of great vigor, with body and mind reaching a state of emptiness and stillness. 'Everything as one mind Dharmakāya samādhi right reception virtues armor, removing all attachments': The eleventh virtue armor means that everything returns to one mind, using the Dharmakāya's samādhi and right reception to remove all attachments. 'Unobstructed wisdom reaching the ultimate virtues armor, transforming all ignorance-born love into purity': The twelfth virtue armor means reaching the other shore with unobstructed wisdom, transforming all love born from ignorance into purity. 'Great skillful means virtues armor, universally manifesting all actions': The thirteenth virtue armor means having great skillful means, universally manifesting all actions. 'Great loving-kindness virtues armor, without harming': The fourteenth virtue armor means having great loving-kindness, without harming any beings. 'Practicing great compassion virtues armor, viewing the five paths as empty': The fifteenth virtue armor means practicing great compassion, viewing beings in the five paths as if they were empty space. 'Great joy virtues armor, without weariness': The sixteenth virtue armor means having great joy, without weariness or satisfaction. 'Great protection virtues armor, unmoved by suffering and joy': The seventeenth virtue armor means having great protection, unmoved by suffering and joy. 'Complete with all vows virtues armor, viewing liberation as in the palm of the hand without doubt': The eighteenth virtue armor means being complete with all vows, viewing liberation as in the palm of the hand, without any doubt. 'Not thinking of all coverings virtues armor, all darkness without trace': The nineteenth virtue armor means not thinking about all afflictions, all darkness leaves no trace. 'The four elements and five aggregates arising virtues armor, like magical transformations manifesting beautifully': The twentieth virtue armor means that phenomena arising from the four elements (catvāri mahābhūtāni) and five aggregates (pañca skandha) are like magical transformations, manifesting beautifully. 'The four kinds of offerings viewed as poisonous snakes virtues armor, the Dharmadhātu as equal': The twenty-first virtue armor means treating the four kinds of offerings as poisonous snakes, recognizing the equality of the Dharmadhātu. 'All entries like empty gatherings virtues armor, the bodies without further hindrance': The twenty-second virtue armor means that all samādhis are like empty gatherings, the body no longer has any hindrance. 'All in the three realms virtues armor, without arising thoughts of existence': The twenty-third virtue armor means not giving rise to clinging thoughts towards everything in the three realms (Tridhātu). 'Carefully receiving all existence virtues armor, without arising anything': The twenty-fourth virtue armor means carefully accepting all existence, but without arising any attachment in the mind. 'Great courage virtues armor, as not retreating': The twenty-fifth virtue armor means having great courage, never retreating. 'Great understanding virtues armor, giving according to the actions of all people': The twenty-sixth virtue armor means having great understanding, giving teachings according to the nature of all beings. --------------------------------------------------------------------------------