English
English version: He was freed from the defilements of dust and anger, ensuring peace for all. The Brahmin fortune-tellers foretold his auspicious signs: 'If he remains at home, he will become a Chakravartin (wheel-turning monarch); if he leaves home, he will attain Buddhahood, becoming a Dharma Raja (king of the Dharma) and turning the Dharma wheel.' Then he abandoned his kingdom and throne, and under the Bodhi tree, he subdued billions of demons and their retinues. Having attained perfect Enlightenment, he began to turn the Dharma wheel, unstoppable by anyone, expounding the scriptures and teachings for Shramanas (ascetics), Brahmins, Deva-Nagas (gods and dragons), ghosts and spirits, Brahmas, and the people of the world, good in the beginning, good in the middle, and good in the end. What is meant by good in the beginning is good conduct in body, good speech in mouth, and good thoughts in mind; good in the middle means that his intention is very true, his precepts and prohibitions are complete, surpassing the wisdom of the masses; good in the end means that he has attained the Dharma gate of liberation from emptiness and signlessness, and wishlessness. Furthermore, good in the beginning means believing in tranquility without negligence; good in the middle means that the mind attains samadhi and becomes equal and unified; good in the end means seeing right knowledge and understanding wisdom. Furthermore, good in the beginning means having unwavering faith in the Buddha; good in the middle means having uncorrupted purity in the Dharma; good in the end means having unfailing faith in the Sangha. Furthermore, good in the beginning means not following the voices of others; good in the middle means that thoughts are tranquil; good in the end means being seen equally by the saints and sages. Furthermore, good in the beginning means to cut off suffering and eliminate the cause of suffering; good in the middle means practicing the Eightfold Path; good in the end means completely extinguishing afflictions and attaining Nirvana. This is what is meant by good in the beginning, good in the middle, and good in the end for all disciples.' Manjushri (the Bodhisattva of wisdom) said: 'For all Bodhisattvas, good in the beginning means following the intention of the Great Path; good in the middle means not delighting in the intention of the Small Path; good in the end means encouraging and assisting omniscience. Furthermore, good in the beginning means generating equal compassion for all sentient beings; good in the middle means not being weary of great compassion for the sake of all people; good in the end means joyfully guarding the practice of equality. Furthermore, good in the beginning means to gather in those who have broken the precepts, to cause those who are arrogant and without virtue to offer righteous teachings, to cause those who are of disordered nature to attain equal conduct, and to eliminate evil wisdom; good in the middle means giving (Dana), keeping precepts (Shila), patience (Kshanti), diligence (Virya), concentration (Dhyana), and wisdom (Prajna); good in the end means to support omniscience by upholding the Six Paramitas. Furthermore, good in the beginning means practicing the Four Gratitudes to gather in the people.' --------------------------------------------------------------------------------
Chinese
，中亦善者不惜身命而救护法，竟亦善者不堕诸冥灭尽。又上亦善者持心如地奉菩萨行而无合会，中亦善者于慧则不动摇立不退转，竟亦善者心无所著得一生补处。是为诸菩萨上亦善、中亦善、竟亦善也。’ “于是，文殊师利为诸异道而应说法，令五百人远尘离垢诸法眼生，八千人发无上正真道意。尔时五百化人，便于地五心自归举声言：‘南无佛归命觉。’诸异道人，亦复效诸化人于地五心自归言：‘南无佛归命觉。’天帝释寻时雨心华曰：‘汝等持此华供养世尊。’ “于是，文殊师利与大众俱眷属围绕，往诣迦梨罗讲堂，上到佛所稽首佛足却住一面。诸外异道及众弟子，以此众华用上正觉，绕佛三匝却住一面，五百化人承文殊师利之德，前白佛言：‘唯，世尊！我等不敬见佛，如来者法身，我等不欲闻法，法者不可得；我等亦不用众僧功德，世尊贤圣之众无合会行；我亦不用佛功德，其法界者无有德衍；我等不用世尊妙御，一切诸法永寂无御；我等不用如来土地之义，其解脱者已离华叶实；我等不欲知苦义，其愿无二；我等不欲断习，一切诸法真无有习，我不欲行道，其道以离行非行；我等不用尽证，诸法皆为永寂；亦不用止意，一切诸法住无所住；不用平等断德，非德为非常生死而致众行。 ‘中间的善，是不惜身命去救护佛法，最终的善，是不会堕入各种黑暗而完全灭尽。再往上的善，是保持心如大地般承载菩萨的修行而没有执着，中间的善，是在智慧上不动摇，确立不退转的信念，最终的善，是心中没有任何执着，获得一生补处的地位。这就是诸位菩萨的上等善、中等善、下等善。’ ‘于是，文殊师利菩萨为了这些外道而应机说法，使五百人远离尘垢，生出清净的法眼，八千人发起无上正等正觉的道心。当时五百个化人，便在地上五体投地，大声说：‘南无佛（皈依佛，觉悟者）。’那些外道，也效仿这些化人，在地上五体投地，说：‘南无佛（皈依佛，觉悟者）。’天帝释（Indra）立刻降下心华，说：‘你们拿着这些花供养世尊。’ ‘于是，文殊师利菩萨与大众眷属围绕着，前往迦梨罗（Karira）讲堂，走到佛陀那里，顶礼佛足，退到一旁站立。那些外道以及众弟子，用这些花供养正觉的佛陀，绕佛三圈，退到一旁站立。五百化人承蒙文殊师利菩萨的恩德，上前对佛说：‘是的，世尊！我们不敬仰看见佛陀，因为如来（Tathagata）是法身；我们不想听闻佛法，因为佛法是不可得的；我们也不用僧众的功德，因为世尊的贤圣僧众没有聚集和合的修行；我们也不用佛陀的功德，因为法界是没有功德增益的；我们不用世尊的巧妙调御，因为一切诸法永远寂静，没有调御；我们不用如来的土地的意义，因为解脱已经脱离了华叶和果实；我们不想知道苦的意义，因为愿是无二的；我们不想断除习气，因为一切诸法的真性是没有习气的；我们不想修行道，因为道已经脱离了行与非行；我们不用尽证，因为诸法都是永远寂静的；也不用止息意念，因为一切诸法安住于无所住；不用平等断除功德，因为非功德不是恒常的生死，而导致各种修行。’
English
'The intermediate good is to protect the Dharma (law, teachings) without regard for one's own life, and the ultimate good is not to fall into various darknesses and be completely extinguished. Furthermore, the superior good is to maintain the mind like the earth, upholding the practice of Bodhisattvas (enlightenment beings) without attachment; the intermediate good is to be unwavering in wisdom, establishing irreversible faith; the ultimate good is to have no attachment in the mind and attain the position of 'one lifetime away from Buddhahood' (Eka-jati-pratibaddha). These are the superior, intermediate, and ultimate good deeds of the Bodhisattvas.' 'Thereupon, Manjushri (Bodhisattva of Wisdom) spoke Dharma in response to the various heretics, causing five hundred people to be free from dust and defilement, and to generate the pure Dharma eye; eight thousand people aroused the mind of Anuttara-samyak-sambodhi (unsurpassed, right and perfect enlightenment). At that time, the five hundred transformed beings prostrated themselves on the ground with their five limbs, and exclaimed: 'Namo Buddha (Homage to the Buddha, the Awakened One).' The heretics also imitated the transformed beings, prostrating themselves on the ground with their five limbs, saying: 'Namo Buddha (Homage to the Buddha, the Awakened One).' Indra (King of the Gods) immediately rained down heart-flowers, saying: 'May you hold these flowers to offer to the World Honored One.' 'Thereupon, Manjushri (Bodhisattva of Wisdom), surrounded by the great assembly and retinue, went to the Karira (name of a place) lecture hall, approached the Buddha, bowed at the Buddha's feet, and stood to one side. The external heretics and disciples offered these flowers to the Rightly Enlightened One, circumambulated the Buddha three times, and stood to one side. The five hundred transformed beings, receiving the grace of Manjushri (Bodhisattva of Wisdom), stepped forward and said to the Buddha: 'Yes, World Honored One! We do not revere seeing the Buddha, because the Tathagata (Thus Come One) is the Dharmakaya (Dharma body); we do not wish to hear the Dharma (teachings), because the Dharma is unattainable; we also do not need the merits of the Sangha (community), because the virtuous and holy Sangha of the World Honored One has no assembled practice; we also do not need the merits of the Buddha, because the Dharmadhatu (Dharma realm) has no increase of merit; we do not need the World Honored One's wonderful control, because all Dharmas are eternally silent, without control; we do not need the meaning of the Tathagata's land, because liberation has already departed from the flower, leaves, and fruit; we do not wish to know the meaning of suffering, because the vow is non-dual; we do not wish to cut off habits, because the true nature of all Dharmas has no habits; we do not wish to practice the path, because the path has already departed from practice and non-practice; we do not need complete realization, because all Dharmas are eternally silent; we also do not need to stop thoughts, because all Dharmas abide in non-abiding; we do not need equal cutting off of merit, because non-merit is not constant birth and death, but leads to various practices.' --------------------------------------------------------------------------------
Chinese
“‘我等亦不用神足，无犹豫行亦无狐疑，无往来起生；我等不用诸根，信得诸根为失义；我等不用力，一切诸有万物无力悉羸劣；我等亦不用觉意，诸有永空无所觉；我等亦不用道，无数无世亦无求非利；我等亦不用寂灭，亦不澹泊；我等亦不有度世智慧之见；我等亦不求识义，如是为常有解脱义法界而无缚；我等亦不用沙门义，寂志者以超诸六所碍；我等亦不断梵志色像，如是为梵志，亦不断诽谤；我等亦不用比丘，其自然者无所坏；我等亦不用诸度无极，如是六入为灭尽；我等不用止足，何为行无止足？ “‘吾亦无所欲，我亦无所厌足，如也；于法无所受，于言亦无言，如也。无有身无意无说，我等亦非无住，如是三界皆平等。吾等亦非无所习如也，无乐亦不等见，我等亦无闲居，一切三界而无有行闲居。吾等亦不行空，亦无所行，如也。所举为者亦空，吾等亦不乞丐，如也。以除诸想，我等亦无生死畏，如也。审谛平等见，吾等亦不淫怒痴，亦无诽谤，如也。亦不想念亦不无想，吾等亦不断尘劳之行，悉无所著为应自然。我等亦无有身亦无所出，如也。是身非身，吾等亦不观，往见亦无，如也。 “‘尊发相我等亦不除诸瑕秽，平等非常苦乐清净吾我自然解脱，吾等亦不度使水，如是我 现代汉语译本： ‘我们也不用神足（神通力量），没有犹豫的行走也没有狐疑，没有往来起生；我们也不用诸根（六根：眼、耳、鼻、舌、身、意），相信执着诸根是失去真义；我们也不用力，一切诸有万物没有力量都是羸弱的；我们也不用觉意（觉悟的意志），诸有永远空寂没有什么可以觉察；我们也不用道（修行的方法），无数无世也没有追求非利益；我们也不用寂灭（涅槃），也不淡泊；我们也没有度世智慧的见解；我们也不求识义（认识意义），这样才是常有解脱义的法界而没有束缚；我们也不用沙门义（出家修道者的意义），寂静意志的人超越了六种障碍；我们也不断梵志（婆罗门）的色像，这样才是梵志，也不断诽谤；我们也不用比丘（出家男子），其自然本性没有被破坏；我们也不用诸度无极（六度：布施、持戒、忍辱、精进、禅定、智慧，达到彼岸），这样六入（六根）才能灭尽；我们不用止足（停止满足），为什么要行无止足？’ ‘我也没有什么欲望，我也没有什么厌恶满足，如实如此；对于法没有什么接受，对于言语也没有什么言说，如实如此。没有身没有意没有说，我们也不是没有住处，这样三界都平等。我们也不是没有学习如实如此，没有快乐也不等同于看见，我们也没有闲居，一切三界而没有行闲居。我们也不行空，也没有什么可行，如实如此。所举行的都是空，我们也不乞丐，如实如此。以去除诸想，我们也没有生死畏惧，如实如此。审视谛听平等见，我们也不淫怒痴，也没有诽谤，如实如此。也不想念也不无想，我们也不断尘劳的修行，全部没有执着为应自然。我们也没有身也没有所出，如实如此。这身非身，我们也不观察，往见也没有，如实如此。’ ‘尊贵的发相，我们也不去除诸瑕疵污秽，平等非常苦乐清净我们自然解脱，我们也不用船只来渡水，像这样我’