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English version (The youth with pure arms) joyfully inquired after his parents' well-being and spoke the following gatha (verse) before them: ‘May my parents be well today. The Buddhas are extremely rare to encounter. I seek great Bodhi (Enlightenment) for the sake of all sentient beings. One should observe the excellent marks of a Buddha, whose body emits wondrous light. All those with wisdom should seek the fruit of Bodhi. I now request to renounce the household life; I hope my parents will grant permission. I do not delight in wealth and pleasure, because the Buddha is so rare to encounter.’ At that time, the parents spoke the following gatha to their son: ‘We grant you permission to renounce the household life and pursue unsurpassed Bodhi. Through your cause, we too shall learn in the same way.’ The Buddha told Sariputra (Sariputra, the disciple foremost in wisdom): ‘At that time, the youth with pure arms received his parents' permission to renounce the household life. At that time, his parents developed deep faith and joy, and they also renounced the household life, taking refuge in the Buddha, Dharma, and Sangha, joyfully believing and accepting. At that time, there were also five hundred people who simultaneously generated the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), all taking refuge in the Buddha and renouncing the household life, and the Buddha accepted them all.’ The Buddha told Sariputra: ‘You should know now: Who was the Bhiksu (Bhiksu, a Buddhist monk) King of Wisdom at that time? He is the Manjushri Bodhisattva (Manjushri Bodhisattva, the Bodhisattva of Wisdom) now. Who was the youth with pure arms? He is myself now.’ ‘Sariputra! In my past life, when I was the son of a wealthy man, it was because Manjushri Bodhisattva gave me his bowl (bowl, an eating utensil used by monks) that I generated the great Bodhi mind. ‘Moreover, Sariputra! From the initial generation of the great Bodhi mind until the fulfillment of the fruit, the ten powers (ten powers of a Buddha), the fearlessnesses (four fearlessnesses of a Buddha), all merits, and the possession of inexhaustible wisdom, all arose from the initiation and guidance of Manjushri Bodhisattva. Why? Because the mind I generated is like empty space, without boundaries. ‘Furthermore, Sariputra! All the immeasurable and countless Buddhas in the ten directions who share the same name Sakyamuni Buddha (Sakyamuni Buddha, the historical Buddha), all developed the Bodhi mind in the presence of Manjushri, just as I did. ‘Moreover, Sariputra! The past Tishya Tathagata (Tishya Tathagata), Phussa Tathagata (Phussa Tathagata), Dipankara Tathagata (Dipankara Tathagata), Sikhi Tathagata (Sikhi Tathagata), all such Buddhas, I at --------------------------------------------------------------------------------
Chinese
无量劫中称赞其名，是诸如来亦同我于妙吉祥菩萨所发起道心，得成正觉，转妙法轮。 “又，舍利子！所有诸修菩萨行者，初处兜率天，示降生相出现世间；初生王宫，然后修诸苦行；乃至坐于道场，皆因妙吉祥菩萨教化示导。 “舍利子！当知妙吉祥菩萨为诸菩萨母，出生一切诸菩萨故。 “舍利子！如我所说皆是真实，如是往昔因缘应如是知。” 佛说是语时，十方一切佛刹悉现种种宝盖而来供养妙吉祥菩萨，于一一盖中放大光明广照娑婆世界。复于盖中出妙音声，作如是言：“如释迦牟尼佛所说，如是如是，往昔从彼妙吉祥菩萨发菩提心。” 尔时，释迦牟尼佛会中先退菩提心者——二百天子——见佛、世尊及妙吉祥菩萨现如是种种不思议事，及闻佛说本起因缘，各作是念：“一切诸佛无上大法不可得闻，何况得见诸佛如来功德如是？我今宜于世尊前舍下劣心，发起无上大菩提意，决趣无上大菩提果。”作是念已，即发坚固阿耨多罗三藐三菩提心，不复退转。 佛说未曾有正法经卷第二 大正藏第 15 册 No. 0628 佛说未曾有正法经 佛说未曾有正法经卷第三 西天译经三藏朝奉大夫试鸿胪卿传教大师臣法天奉 诏译 尔时，世尊 现代汉语译本：无量劫中称赞他的名字，所有的如来也和我一样，因为妙吉祥菩萨（Manjushri Bodhisattva，文殊菩萨）所发起的道心，得以成就正觉，转动妙法轮。 ‘又，舍利子（Sariputra，舍利弗）！所有修菩萨行的人，最初在兜率天（Tusita Heaven）时，示现降生的景象出现在世间；最初生在王宫，然后修行各种苦行；乃至坐在道场，都是因为妙吉祥菩萨的教化引导。’ ‘舍利子！应当知道妙吉祥菩萨是所有菩萨的母亲，因为他出生了一切的菩萨。’ ‘舍利子！我所说的都是真实的，这样的往昔因缘应当这样了解。’ 佛说这些话的时候，十方一切佛刹都显现出种种宝盖，前来供养妙吉祥菩萨，在每一个宝盖中放出大光明，广泛照耀娑婆世界（Saha World）。又在宝盖中发出美妙的声音，这样说道：‘正如释迦牟尼佛（Sakyamuni Buddha）所说，是这样的，是这样的，往昔都是从妙吉祥菩萨那里发起菩提心。’ 当时，释迦牟尼佛的法会中，先前退失菩提心的二百位天子，见到佛、世尊和妙吉祥菩萨显现这样种种不可思议的事情，以及听到佛所说的本起因缘，各自这样想：‘一切诸佛无上的大法难以听闻，更何况得见诸佛如来的功德是这样的？我现在应该在世尊面前舍弃下劣的心，发起无上大菩提心，决定趣向无上大菩提果。’这样想了之后，就发起了坚固的阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta，无上正等正觉之心），不再退转。 《佛说未曾有正法经》卷第二 大正藏第 15 册 No. 0628 《佛说未曾有正法经》 《佛说未曾有正法经》卷第三 西天译经三藏朝奉大夫试鸿胪卿传教大师臣法天奉 诏译 当时，世尊
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English version: Praising his name for immeasurable kalpas, all the Tathagatas, like me, attained perfect enlightenment and turned the wonderful Dharma wheel because of the aspiration for enlightenment initiated by Manjushri Bodhisattva. ‘Moreover, Sariputra! All those who practice the Bodhisattva path, initially in the Tusita Heaven, manifested the appearance of descending and appearing in the world; initially born in the royal palace, and then practiced various ascetic practices; even sitting in the Bodhimanda, all were due to the teaching and guidance of Manjushri Bodhisattva.’ ‘Sariputra! You should know that Manjushri Bodhisattva is the mother of all Bodhisattvas, because he gave birth to all the Bodhisattvas.’ ‘Sariputra! All that I have said is true, and such past causes and conditions should be understood in this way.’ When the Buddha spoke these words, all the Buddha-lands in the ten directions manifested various jeweled canopies and came to make offerings to Manjushri Bodhisattva. In each canopy, great light was emitted, widely illuminating the Saha World. Moreover, from within the canopies, wonderful sounds emerged, saying thus: ‘Just as Sakyamuni Buddha has said, it is so, it is so, in the past, the Bodhi mind was initiated from that Manjushri Bodhisattva.’ At that time, in the assembly of Sakyamuni Buddha, two hundred devas who had previously retreated from the Bodhi mind, seeing the Buddha, the World-Honored One, and Manjushri Bodhisattva manifesting such inconceivable events, and hearing the Buddha's explanation of the original causes and conditions, each thought thus: ‘The unsurpassed great Dharma of all Buddhas is difficult to hear, let alone to see the merits and virtues of the Buddhas and Tathagatas in this way? Now I should abandon my inferior mind before the World-Honored One, initiate the unsurpassed great Bodhi mind, and resolutely strive towards the unsurpassed great Bodhi fruit.’ Having thought thus, they initiated the firm anuttara-samyak-sambodhi-citta and no longer retreated. The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha, Volume Two Taisho Tripitaka Volume 15 No. 0628 The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha The Sutra of Unprecedented Righteous Dharma Spoken by the Buddha, Volume Three Translated by the Tripitaka Master Fa-t'ien, Minister of the Honglu Temple, Great Master of Teaching, by Imperial Decree, from the Western Regions At that time, the World-Honored One --------------------------------------------------------------------------------
Chinese
释迦牟尼佛复告舍利子言：“汝今当发阿耨多罗三藐三菩提心，修诸菩萨行，不应乐着声闻之果。何以故？舍利子！一切众生处轮回中，不生怖畏，无由解脱。是故，诸菩萨当起大精进，于轮回中种种化度，令怖生死，出于三界。汝若唯乐声闻之果，不能起大菩提心救度一切众生。是故，一切众生若得值遇菩萨劝令发起精进，即得解脱生死，亦能发阿耨多罗三藐三菩提心。 “舍利子！过去世时有佛出世，号具足功德如来、应供、正等正觉、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。是佛会中有百俱胝声闻之众，有八千菩萨众，其佛寿十万岁。有二声闻最为上首：一名、出现智慧第一；一名、迅疾神通第一。是时具诸功德如来于其食时着衣持钵，与诸大众前后围绕入一王城——其城名曰妙音——次第乞食。佛入城时，智慧声闻居佛右侧，神通声闻在佛左侧，余声闻众俱从佛后，诸菩萨众而导其前，复有大梵天王、帝释天主、护世四王及诸天众，围绕世尊入彼王城。 “是时城中有三童子种种庄严，于其道侧而共戏剧。是三童子遥见世尊相好端严，威德无量，光明晃曜犹如金山，仪容尊重如大龙王。见已欢喜，心生恭敬。第一童子曰：‘汝等见此佛、世尊不？于诸众生最尊、最上，福 现代汉语译本 释迦牟尼佛再次告诉舍利子（Śāriputra，佛陀十大弟子之一，以智慧著称）说：‘你现在应当发起阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心），修习各种菩萨行，不应该贪恋执着于声闻（Śrāvaka，听闻佛法而修行的弟子）的果位。为什么呢？舍利子！一切众生处在轮回之中，不产生恐惧畏惧之心，没有办法从中解脱。因此，各位菩萨应当发起大精进心，在轮回中以种种方式教化度脱众生，使他们畏惧生死，从而脱离三界（欲界、色界、无色界）。你如果只贪恋声闻的果位，就不能发起广大的菩提心来救度一切众生。因此，一切众生如果能够遇到菩萨劝导他们发起精进心，就能解脱生死，也能发起阿耨多罗三藐三菩提心。’ ‘舍利子！过去世的时候，有佛出世，名号为具足功德如来（Guṇasampanna-tathāgata）、应供（Arhat，值得供养者）、正等正觉（Samyak-saṃbuddha，完全觉悟者）、明行足（Vidyā-caraṇa-saṃpanna，具有智慧和德行者）、善逝（Sugata，善于去往解脱者）、世间解（Lokavid，了解世间一切事理者）、无上士（Anuttara，无与伦比者）、调御丈夫（Puruṣa-damya-sārathi，善于调伏众生者）、天人师（Śāsta deva-manuṣyāṇām，天人和人类的导师）、佛（Buddha，觉悟者）、世尊（Bhagavat，受世人尊敬者）。那位佛的法会中有百俱胝（koṭi，古代印度计数单位，一俱胝等于一千万）声闻大众，有八千菩萨众，那位佛的寿命有十万岁。有两位声闻弟子最为杰出：一位名叫出现智慧第一，一位名叫迅疾神通第一。当时，具足功德如来在吃饭的时候，穿着法衣，手持钵盂，与大众前后围绕，进入一座王城——那座城市名叫妙音（Madhurasvara）——依次乞食。佛进入城中时，智慧声闻在佛的右侧，神通声闻在佛的左侧，其余声闻大众都跟在佛的后面，各位菩萨走在佛的前面引导，还有大梵天王（Mahābrahmā，色界天的天王）、帝释天主（Śakro devānām indraḥ，欲界天的天王）、护世四王（Caturmahārājakāyikas，守护世界的四大天王）以及各位天众，围绕着世尊进入那座王城。 ‘当时城中有三个童子，用各种饰品庄严自身，在道路旁边一起玩耍嬉戏。这三个童子远远地看见世尊相貌美好端庄，威德无量，光明闪耀如同金山，仪容庄重如同大龙王。看见之后心生欢喜，心生恭敬。第一位童子说：‘你们看见这位佛、世尊了吗？在所有众生中，他是最尊贵、最至上的，福
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English version Śākyamuni Buddha then spoke again to Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom), saying: 'You should now generate the mind of anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), cultivate the practices of the Bodhisattvas, and should not delight in or be attached to the fruit of the Śrāvakas (disciples who learn by hearing the teachings). Why is this? Śāriputra! All sentient beings are in the cycle of reincarnation, without generating fear or dread, and have no way to liberate themselves from it. Therefore, all Bodhisattvas should generate great diligence, and in the cycle of reincarnation, transform and liberate beings in various ways, causing them to fear birth and death, and thus escape the three realms (the desire realm, the form realm, and the formless realm). If you only delight in the fruit of the Śrāvakas, you will not be able to generate the great Bodhi mind to save all sentient beings. Therefore, if all sentient beings can encounter a Bodhisattva who encourages them to generate diligence, they will be able to liberate themselves from birth and death, and will also be able to generate the mind of anuttarā-samyak-saṃbodhi-citta.' 'Śāriputra! In the past, there was a Buddha who appeared in the world, named Guṇasampanna-tathāgata (the Thus Come One Complete with Merits), Arhat (Worthy of Offerings), Samyak-saṃbuddha (Completely Enlightened One), Vidyā-caraṇa-saṃpanna (Endowed with Wisdom and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Puruṣa-damya-sārathi (Tamer of Men), Śāsta deva-manuṣyāṇām (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavat (World-Honored One). In that Buddha's assembly, there were a hundred koṭis (an ancient Indian unit of measurement, one koṭi equals ten million) of Śrāvaka disciples, and eight thousand Bodhisattva disciples. That Buddha's lifespan was ten thousand years. There were two Śrāvaka disciples who were the most outstanding: one was named Foremost in Manifesting Wisdom, and the other was named Foremost in Swift Supernatural Powers. At that time, Guṇasampanna-tathāgata, at mealtime, wearing his robes and holding his alms bowl, entered a royal city—the city was named Madhurasvara (Sweet Sound)—surrounded by the great assembly. When the Buddha entered the city, the wise Śrāvaka was on the Buddha's right side, the Śrāvaka with supernatural powers was on the Buddha's left side, the rest of the Śrāvaka assembly followed behind the Buddha, the Bodhisattva assembly led the way in front of the Buddha, and there were also Mahābrahmā (Great Brahma King, king of the Form Realm heavens), Śakro devānām indraḥ (Śakra, Lord of the Devas, king of the Desire Realm heavens), Caturmahārājakāyikas (Four Heavenly Kings who protect the world), and various devas, surrounding the World-Honored One as he entered that royal city.' 'At that time, there were three boys in the city, adorned with various ornaments, playing together on the side of the road. These three boys saw from afar the World-Honored One's beautiful and dignified appearance, immeasurable power and virtue, radiant light like a golden mountain, and dignified bearing like a great dragon king. Seeing this, they rejoiced and developed reverence in their hearts. The first boy said: 'Do you see this Buddha, the World-Honored One? Among all sentient beings, he is the most noble, the most supreme, and his blessings' --------------------------------------------------------------------------------