Chinese
药相；二十八者、大导师德铠，示现三道相；二十九者、不断三宝教德铠，皆现诸佛慧化普示义相；三十者、一切诸法无所受无所生德铠，得不起法忍相；三十一者、得住无动转地德铠，皆降伏过弟子缘觉相；三十二者、庄严道场德铠，为一心行平等智慧，于一切诸法如审正觉相。唯，迦叶！是为菩萨行三十二大德铠。若有信受是三十二德铠者，可使四大有异，其菩萨终不可动转于无上正真道。’ “迦叶又问：‘文殊师利！诸弟子于是德铠而无有一？’文殊师利曰：‘以是故；唯，迦叶！诸弟子不得被大德铠。于迦叶意云何？其勇猛大力之人所被铠，下劣不肖之子亦被是铠耶？’迦叶曰：‘不也。’文殊师利曰：‘唯，迦叶！菩萨所被大德之铠，一切弟子、缘觉不能得被彼德铠也。’说是诸菩萨德铠时，三万二千诸天人，皆发无上正真道意。”迦叶谓舍利弗：“唯，贤者，文殊师利童子神通变化说法所现乃如是矣，我目所睹也。” 尔时，贤者邠耨文陀尼弗谓舍利弗：“唯，仁者！我亦见文殊师利所现变化。忆念昔者佛游维耶离时，与六万比丘众围绕供养于佛，是时，我定意正受观诸异道，见无数百千人当得度脱者，我便诣诸异道所而说法。闻吾所讲而不受行，不念着意，诽谤形笑骂詈恚怒，在彼三月 现代汉语译本：药相：第二十八，大导师德铠（菩萨的德行如铠甲，能引导众生），示现三道之相（声闻道、缘觉道、菩萨道）；第二十九，不断三宝教德铠（菩萨的德行如铠甲，能弘扬佛法僧三宝的教义），皆现诸佛慧化普示义相（展现诸佛以智慧教化普度众生的意义）；第三十，一切诸法无所受无所生德铠（菩萨的德行如铠甲，明白一切诸法本性空寂，无所从来，亦无所去），得不起法忍相（证得对诸法不生不灭的忍可）；第三十一，得住无动转地德铠（菩萨的德行如铠甲，安住于不可动摇的境界），皆降伏过弟子缘觉相（超越了声闻和缘觉的境界）；第三十二，庄严道场德铠（菩萨的德行如铠甲，能庄严清净的道场），为一心行平等智慧，于一切诸法如审正觉相（以一心修行平等智慧，对一切诸法如实觉悟）。迦叶！这就是菩萨所行的三十二大德铠。如果有人信受这三十二德铠，即使四大有所变异，这位菩萨也终究不会动摇于无上正真之道。 迦叶又问：‘文殊师利！这些弟子们能拥有这些德铠中的任何一种吗？’文殊师利说：‘正因为如此，迦叶！弟子们不能披上这大德铠。迦叶，你认为怎么样？勇猛大力之人所穿的铠甲，下劣不肖之子也能穿戴吗？’迦叶说：‘不能。’文殊师利说：‘迦叶！菩萨所披的大德之铠，一切弟子、缘觉都不能披戴。’当宣说这些菩萨德铠时，三万二千诸天人，都发起了无上正真道的心意。”迦叶对舍利弗说：“贤者，文殊师利童子的神通变化和说法所展现的就是这样啊，这是我亲眼所见。’ 这时，贤者邠耨文陀尼弗对舍利弗说：‘仁者！我也见过文殊师利所展现的变化。我回忆起过去佛陀在维耶离城游化时，有六万比丘众围绕供养佛陀。当时，我以禅定正受观察各种外道，见到无数百千人将要得到度脱，我就去到这些外道那里说法。他们听了我的讲法却不接受奉行，不放在心上，诽谤嘲笑谩骂恼怒，持续了三个月。’
English
English version: 'Medicine Phase: Twenty-eighth, Great Guide Virtue Armor (德铠, De Kai - virtue as armor), manifesting the aspects of the three vehicles; Twenty-ninth, Uninterrupted Three Jewels Teaching Virtue Armor (德铠, De Kai - virtue as armor), all manifesting the meaning of the Buddhas' wisdom transformation universally showing; Thirtieth, All Dharmas Without Acceptance or Production Virtue Armor (德铠, De Kai - virtue as armor), attaining the forbearance of non-arising dharmas; Thirty-first, Attaining Abiding in the Immovable Ground Virtue Armor (德铠, De Kai - virtue as armor), all subduing the aspects of disciples and Pratyekabuddhas; Thirty-second, Adorning the Bodhimanda Virtue Armor (德铠, De Kai - virtue as armor), for single-minded practice of equal wisdom, truly and correctly awakening to all dharmas. Only, Kashyapa! These are the thirty-two great virtue armors practiced by Bodhisattvas. If there are those who believe and accept these thirty-two virtue armors, even if the four elements undergo changes, that Bodhisattva will ultimately not be shaken from the unsurpassed, true, and correct path.' Kashyapa then asked: 'Manjushri! Do the disciples have even one of these virtue armors?' Manjushri said: 'For this reason; Only, Kashyapa! The disciples cannot wear the great virtue armor. What do you think, Kashyapa? Can an inferior and unworthy son wear the armor worn by a brave and powerful person?' Kashyapa said: 'No.' Manjushri said: 'Only, Kashyapa! The great virtue armor worn by Bodhisattvas cannot be worn by all disciples and Pratyekabuddhas.' When these Bodhisattva virtue armors were spoken, thirty-two thousand devas and humans all generated the intention for the unsurpassed, true, and correct path.' Kashyapa said to Shariputra: 'Only, Venerable One, the supernatural powers and transformations manifested by Manjushri Kumara's Dharma teaching are thus, as I have seen with my own eyes.' At that time, the Venerable Bhinnu-mandani-putra said to Shariputra: 'Only, Benevolent One! I have also seen the transformations manifested by Manjushri. I recall that in the past, when the Buddha was traveling in Vaishali, he was surrounded and venerated by sixty thousand Bhikshus. At that time, I was in meditative absorption, observing the various heretics, and I saw countless hundreds of thousands of people who were about to be liberated, so I went to those heretics and taught the Dharma. They heard my teachings but did not accept or practice them, did not take them to heart, slandered, ridiculed, cursed, and were angry, for three months.' -------------------------------------------------------------------------------- ，不能教授开解一人也，厌而舍退。
Chinese
“时，文殊师利化作五百异道人，自以为师，与五百眷属俱，诣萨遮尼揵弗所，前稽首礼而立一面，白言：‘我闻大师功名远称，吾故从他方大国来诣维耶离，今者大师是我世尊，当为和上愿见敕教，当顶受其命睹如瞿昙，吾未曾闻大沙门说柔顺妙法。’彼时，审裸形子曰：‘善哉，善哉！仁者不久即当了我法律之行。所以者何？用至心故。’于是审裸形子自告其众：‘汝等当与此五百学志俱悦和合通同为行，转相受法化等共学经义，假使此五百人有所说，卿等便当谛受善思念之。’ “尔时，文殊师利与五百学志等辈，聚会稍现其行审谛功德戒，遂逾于本而普自现。于其中间赞说三宝，亦复叹咏审裸形子正德之行，舍是因缘所讲便默而止。时外道人异日更会，文殊师利言：‘如我等，仁者经书所说讽诵讲义，以是观之，沙门瞿昙有审谛德。所以者何？生大豪家种姓具足，父母苗裔清净帝王转轮圣种，一相有百福功德。我闻初始生时，释梵奉敬皆动天地，三千世界而无受取，堕地而行至于七步，举手而言：“我为天上、天下最尊，当为众庶断生老病死。”龙王吐水，释梵共浴，诸天人民弦鼓伎乐，放大光明休息众恶道，一切诸根皆而具足，及于其本不具足者。皆令群 现代汉语译本：不能教导开解任何一个人，（萨遮尼犍子）感到厌倦而放弃了。 当时，文殊师利菩萨化作五百个外道人，自称为师，带着五百个眷属，来到萨遮尼犍子那里，上前稽首行礼，站在一边，说道：‘我听说大师的功名远扬，所以从其他遥远的大国来到毗耶离城拜访您。现在大师就是我的世尊，应当为我和尚，希望能够得到您的教诲，我将顶戴奉行您的命令，瞻仰您就像瞻仰瞿昙（Gautama，释迦牟尼佛的姓）一样。我从未听过伟大的沙门（Śrāmaṇa，佛教出家人的通称）宣说如此柔顺微妙的佛法。’当时，审裸形子（Satyaka Nigaṇṭha，六师外道之一）说：‘好啊，好啊！仁者不久就能了解我法律的修行了。为什么呢？因为你们用心至诚的缘故。’于是审裸形子告诉他的弟子们：‘你们应当与这五百个有志向的学人一起，和睦相处，同心同德地修行，互相传授佛法，共同学习经义。假如这五百个人有什么说法，你们就应当仔细听取，好好思考。’ 当时，文殊师利菩萨与五百个学人等一起聚会，逐渐显现出他们所修行的审谛功德戒，超过了原本（审裸形子）的修行，并且普遍地展现出来。在他们中间，赞叹宣说三宝（佛、法、僧），也赞叹歌颂审裸形子的正德之行，说完这些因缘所讲的内容就默默地停止了。有一天，外道人们再次聚会，文殊师利菩萨说：‘像我们这样，根据仁者的经书所说，讽诵讲义，以此来观察，沙门瞿昙（Śrāmaṇa Gautama）具有审谛的功德。为什么呢？因为他出生于伟大的豪门，种姓具足，父母的血统清净，是帝王转轮圣王的后代，每一相都有一百种福德。我听说他最初出生的时候，释天（Śakra，帝释天）和梵天（Brahmā，大梵天）都来奉敬，震动了天地，三千大千世界没有谁不来接受供养的。他堕地行走七步，举手说道：“我为天上、天下最尊，应当为众生断除生老病死。”龙王（Nāga，护法神）吐水，释天和梵天共同为他沐浴，诸天人民演奏音乐，放出大光明，使一切恶道休息，一切诸根都具足，以及那些原本不具足的，都令他们
English
English version: He was unable to teach or enlighten anyone, and (Satyaka Nigaṇṭha) grew weary and gave up. At that time, Mañjuśrī (文殊师利, Bodhisattva of wisdom) transformed himself into five hundred heretics, each claiming to be a teacher, and with five hundred followers, they went to Satyaka Nigaṇṭha (萨遮尼犍子, one of the six heretical teachers). They bowed their heads in reverence and stood to one side, saying, 'We have heard of the great master's far-reaching fame, and so we have come from distant great countries to visit Vaiśālī (维耶离). Now, great master, you are my World-Honored One, and should be my preceptor. We wish to receive your teachings, and we will respectfully obey your commands, beholding you as we would behold Gautama (瞿昙, Shakyamuni Buddha's surname). We have never heard a great Śrāmaṇa (沙门, Buddhist renunciant) preach such gentle and wonderful Dharma.' At that time, Satyaka Nigaṇṭha said, 'Excellent, excellent! You will soon understand the practice of my law. Why? Because you are sincere.' Then Satyaka Nigaṇṭha told his followers, 'You should be harmonious with these five hundred aspiring students, united in mind and purpose, practicing together, transmitting the Dharma to each other, and studying the scriptures together. If these five hundred people say anything, you should listen carefully and contemplate it well.' At that time, Mañjuśrī and the five hundred students gathered together, gradually revealing their practice of the vow of truthfulness, surpassing the original practice (of Satyaka Nigaṇṭha), and universally manifesting it. In their midst, they praised and spoke of the Three Jewels (三宝, Buddha, Dharma, Sangha), and also praised and sang of Satyaka Nigaṇṭha's virtuous conduct. After speaking of these causes and conditions, they remained silent. One day, the heretics gathered again, and Mañjuśrī said, 'According to the scriptures of the venerable ones, as we recite and explain them, we observe that Śrāmaṇa Gautama (沙门瞿昙) possesses the virtue of truthfulness. Why? Because he was born into a great and noble family, with a complete lineage, his parents' lineage is pure, he is a descendant of the Chakravartin (转轮圣王, Wheel-Turning King). Each of his characteristics possesses a hundred merits. I have heard that when he was first born, Śakra (释天, Indra) and Brahmā (梵天) came to pay homage, shaking heaven and earth. No one in the three thousand great thousand worlds did not come to receive offerings. He walked seven steps upon the earth, raised his hand and said, "I am the most honored in heaven and on earth, and I will cut off birth, old age, sickness, and death for all beings." The Dragon Kings (龙王, Nāga) poured water, and Śakra and Brahmā bathed him together. The gods and people played music, emitted great light, and caused all evil paths to cease. All his faculties are complete, and those that were originally incomplete, he made them --------------------------------------------------------------------------------
Chinese
生去尘劳恚，悉使安隐，相师梵志豫说瑞应：“若在家者作转轮圣王，假使出家便当得佛，则为法王而转法轮。”然后弃国捐王在佛树下，降伏亿百千魔及官属。致得正觉便转法轮无能当者，为诸沙门、梵志、天龙、鬼神、梵天及世间人民，说经讲义，上中亦善其竟亦善。所谓上亦善者，身行善、口言善、心念善；中亦善者，其意甚谛，戒禁具足，超逾众智；竟亦善者，以得脱空无想、无愿之法门。又上亦善者信寂无放逸，中亦善者意得定而等一，竟亦善者以见正智而了慧。又上亦善者于佛得无坏信，中亦善者于法得无乱净，竟亦善者于众僧得无败信。又上亦善者不从他音声，中亦善者而念寂静，竟亦善者为圣贤平等见。又上亦善者为断苦除集，中亦善者奉行八道，竟亦善者而尽灭取证。是为诸弟子上亦善、中亦善、竟亦善也。’ “文殊师利曰：‘诸菩萨上亦善者为遵大道意，中亦善者不乐小道意，竟亦善者劝助一切智。又上亦善者于诸众生而发等意之慈，中亦善者用一切人故不厌大悲，竟亦善者喜悦护等意之行。又上亦善者，为摄诸犯戒，令诸贡高无行之人进奉正义，其乱性者令得平等行，为除邪恶之智；中亦善者，谓施戒忍精进一心智慧；竟亦善者，以承六度无极劝一切智。又上亦善者行四恩教摄于众人 现代汉语译本：他摆脱了尘世的烦恼和嗔恚，使一切都得到安宁。相师梵志（Brahmin fortune-tellers）预言了他的瑞应：‘如果他在家，将成为转轮圣王（Chakravartin），如果他出家，将证得佛果，成为法王（Dharma Raja）并转法轮（Dharma wheel）。’然后他抛弃了国家和王位，在菩提树下，降伏了亿万魔众及其眷属。证得正觉（Enlightenment）后，便开始转法轮，无人能阻挡，为沙门（Shramana）、梵志、天龙（Deva-Naga）、鬼神（ghosts and spirits）、梵天（Brahma）以及世间人民说法讲经，开初也好，中间也好，结尾也好，都是好的。所谓开初也好，是指身行善、口言善、心念善；中间也好，是指其意甚为真实，戒律禁制完备，超越了众人的智慧；结尾也好，是指证得了脱离空无相（Emptiness and signlessness）、无愿（wishlessness）的法门。又开初也好，是指相信寂静而没有放逸；中间也好，是指心意得到禅定而平等专一；结尾也好，是指以见到正智而明了智慧。又开初也好，是指对佛有不可动摇的信心；中间也好，是指对法有不混乱的清净；结尾也好，是指对僧众有不退失的信心。又开初也好，是指不随从他人的声音；中间也好，是指念头寂静；结尾也好，是指为圣贤平等所见。又开初也好，是指为了断除痛苦和消除集谛（cause of suffering）；中间也好，是指奉行八正道（Eightfold Path）；结尾也好，是指完全灭尽烦恼并证得涅槃（Nirvana）。这就是诸位弟子开初也好、中间也好、结尾也好。’ 文殊师利（Manjushri）说：‘诸位菩萨开初也好，是指遵从大道（Great Path）的意愿；中间也好，是指不乐于小道（Small Path）的意愿；结尾也好，是指劝助一切智（Omniscience）。又开初也好，是指对于一切众生而发起平等的慈悲之心；中间也好，是指为了所有的人而不厌倦大悲（Great Compassion）；结尾也好，是指喜悦地守护平等的行为。又开初也好，是指为了摄受那些犯戒的人，使那些贡高我慢、没有德行的人进奉正义，使那些心性散乱的人得到平等的行为，为了消除邪恶的智慧；中间也好，是指布施（Dana）、持戒（Shila）、忍辱（Kshanti）、精进（Virya）、禅定（Dhyana）、智慧（Prajna）；结尾也好，是指以承载六度波罗蜜（Six Paramitas）来劝助一切智。又开初也好，是指奉行四恩教（Four Gratitudes）来摄受众人。