Chinese
三菩提心已，不与一切声闻乘人相随止住，不近一切声闻乘人、不习一切声闻乘人，不作知识、财物不交、不共同住；若在林中、若在寺舍、若经行处，不同处行；亦不读诵声闻乘法、不思不信声闻乘法，不教他人读诵信学，乃至一偈亦不学习、不读不诵。彼人若读则读大乘，彼人若诵则诵大乘，若有所说则说大乘乃至一偈。文殊师利！此是月日神通乘行菩萨应知。 “文殊师利！譬如有大迦楼罗王大力少壮，随意所念须弥山顶能到异处。如是如是。文殊师利！月日神通乘行菩萨，戒闻深心大力少壮，勇健能得，随心所念佛佛世界皆能过到，于诸如来众会轮中皆能示身。 “文殊师利！应云何知声闻神通乘行菩萨？文殊师利！譬如有人，如是微尘世界之外，彼有因缘有大因缘、彼有所作有大所作、彼有所重有大所重，为彼事故，欲过如是微尘世界到于彼处。如是思惟：‘乘何神通而能得过如是世界到于彼处。’如是之人即便思惟：‘我今若乘声闻神通，则应得过如是世界到于彼处。’文殊师利！如是之人既思惟已，即尔便乘声闻神通发行彼道。文殊师利！于意云何？如是之人声闻神通，于彼世界能过到不？” 文殊师利答言：“能过。” 佛言：“如是。文殊师利！若善男子若善女人发阿耨 现代汉语译本： 发起三菩提心（BODHICITTA，觉悟之心）后，不与任何声闻乘（ŚRĀVAKAYĀNA，小乘）的人相随止住，不接近任何声闻乘的人，不学习任何声闻乘的法，不把他们当作善知识，不与他们有财物上的交往，不共同居住；如果在林中、寺庙、或者经行的地方，也不在同一处行走；也不读诵声闻乘的经典，不思惟不相信声闻乘的法，不教他人读诵信学，乃至一句偈颂也不学习、不读不诵。那人如果读诵，就读诵大乘（MAHĀYĀNA，大乘经典），那人如果背诵，就背诵大乘，如果有所说，就说大乘，乃至一句偈颂。文殊师利（MAÑJUŚRĪ，智慧的象征）！这就是月日神通乘行菩萨（CANDRASŪRYĀBHIGAMĀDHIKĀRA-BODHISATTVA，具有如月亮和太阳般神通的菩萨）应该知道的。 ‘文殊师利！譬如有一只巨大的迦楼罗王（GARUḌA，一种神鸟），力大且年轻，随意所想，须弥山（SUMERU，佛教宇宙观中的圣山）顶也能到达其他地方。就像这样。文殊师利！月日神通乘行菩萨，具有戒律、博闻、深刻的内心，力大且年轻，勇猛健壮，能够得到，随心所想，所有佛的世界都能经过到达，在诸佛如来的集会中都能示现自身。’ ‘文殊师利！应该如何知道声闻神通乘行菩萨？文殊师利！譬如有一个人，在像微尘一样多的世界之外，他有因缘，有大的因缘；他有所作，有大的所作；他有所重视，有大的所重视，为了那些事情，想要经过像微尘一样多的世界到达那个地方。他这样思惟：‘乘坐什么神通才能经过这些世界到达那个地方？’这样的人就思惟：‘我现在如果乘坐声闻神通，就应该能够经过这些世界到达那个地方。’文殊师利！这样的人既然思惟完毕，就立刻乘坐声闻神通出发前往那条道路。文殊师利！你认为如何？这样的人的声闻神通，对于那些世界能够经过到达吗？’ 文殊师利回答说：‘能够经过。’ 佛说：‘是的。文殊师利！如果善男子或善女人发阿耨多罗三藐三菩提（ANUTTARĀ-SAMYAK-SAMBODHI，无上正等正觉之心）
English
English version: Having generated the Bodhicitta (BODHICITTA, the mind of enlightenment), one does not stay together with any Śrāvakayāna (ŚRĀVAKAYĀNA, the Hearer Vehicle) practitioners, does not approach any Śrāvakayāna practitioners, does not learn from any Śrāvakayāna practitioners, does not make them one's spiritual friends, does not engage in material exchanges with them, and does not live together with them; whether in the forest, in a monastery, or in a place for walking meditation, one does not walk in the same place; also, one does not read or recite the teachings of the Śrāvakayāna, does not contemplate or believe in the teachings of the Śrāvakayāna, and does not teach others to read, recite, believe, and learn, not even a single verse. If that person reads, they read the Mahāyāna (MAHĀYĀNA, the Great Vehicle); if that person recites, they recite the Mahāyāna; if they speak, they speak the Mahāyāna, even a single verse. Mañjuśrī (MAÑJUŚRĪ, the embodiment of wisdom)! This is what a Candrasūryābhigamādhikāra-Bodhisattva (CANDRASŪRYĀBHIGAMĀDHIKĀRA-BODHISATTVA, a Bodhisattva with the power to travel like the sun and moon) should know. ‘Mañjuśrī! It is like a great Garuda King (GARUḌA, a mythical bird) who is strong and young, and can reach another place on top of Mount Sumeru (SUMERU, the sacred mountain in Buddhist cosmology) as he pleases. Just like that. Mañjuśrī! A Candrasūryābhigamādhikāra-Bodhisattva, with discipline, learning, and a profound mind, is strong and young, courageous and vigorous, able to attain, and can pass through all Buddha worlds as he pleases, and can manifest himself in the assemblies of all Tathāgatas.’ ‘Mañjuśrī! How should one know a Śrāvakayāna practitioner with supernatural powers? Mañjuśrī! It is like a person who, beyond worlds as numerous as dust motes, has causes and conditions, great causes and conditions; he has things to do, great things to do; he has things to value, great things to value, and for those things, he wants to pass through worlds as numerous as dust motes to reach that place. He thinks like this: ‘By what supernatural power can I pass through these worlds to reach that place?’ Such a person then thinks: ‘If I now ride on the supernatural power of the Śrāvakas, I should be able to pass through these worlds to reach that place.’ Mañjuśrī! Having thought in this way, that person immediately rides on the supernatural power of the Śrāvakas and sets out on that path. Mañjuśrī! What do you think? Can the supernatural power of such a person pass through those worlds to reach the destination?’ Mañjuśrī replied: ‘It can pass through.’ The Buddha said: ‘That is so. Mañjuśrī! If a good man or a good woman generates the mind of Anuttarā-Samyak-Sambodhi (ANUTTARĀ-SAMYAK-SAMBODHI, unsurpassed perfect enlightenment), --------------------------------------------------------------------------------
Chinese
多罗三藐三菩提心已，不与一切声闻乘人相随止住，不近一切声闻乘人，不习一切声闻乘人，不作知识、财物不交、不同修行、不共语说、不共同住；若在林中、若在寺舍、若经行处，不同处行；不读不诵声闻乘法、不思不信声闻乘法、不教他读不教他诵乃至一偈，于声闻乘不相应诵，亦不教他。彼人若读则读大乘，彼人若诵则诵大乘，亦教他人读诵大乘，若有所说则说大乘。彼于信解大乘菩萨摩诃萨等，读大乘人、诵大乘人、摄大乘人，敬重正信随顺修学，与共相应随逐不舍，依附亲近、如法供养，共为知识、与共同住；若在林中、若在寺舍、若经行处，与共同行。于大乘人、摄大乘人、受大乘人、持大乘人，第一敬重最胜供养，所谓灯明，种种华香、末香、涂香、妙鬘涂身，如是供养。如是之人读诵大乘，第一喜心为他人说，心不轻蔑未学菩萨，正面言语先意问讯，不作恶语、不粗犷语，常说爱语、说美妙语。如是之人乃至失命身死因缘不舍大乘，常摄一切行大乘人、学大乘人、读大乘人、诵大乘人、摄大乘人，如力摄取、如法摄取、如心所堪。彼人如是，无人憎恶、无与诤对，常求一切未曾闻经，心常敬重所从闻者；心不轻蔑未学菩萨。于他人过若实不实，不说不抂、不求他便，常勤修学慈悲喜舍。文殊师利！ 此是声闻神通乘行菩萨应知。 “文殊师利！应云何知如来神通乘行菩萨？文殊师利！譬如有人，如是微尘世界之外，彼有因缘有大因缘、彼有所作有大所作、彼有所重有大所重，为彼事故，欲过如是微尘世界到于彼处。如是思惟：‘乘何神通而能得过如是世界到于彼处？’如是之人即便思惟：‘我今若乘如来神通，则应得过如是世界到于彼处。’文殊师利！如是之人既思惟已，即尔便乘如来神通发行彼道。文殊师利！于意云何？如是之人，如来神通于彼世界能速过不？” 文殊师利答言：“能过。” 佛言：“如是。文殊师利！若善男子若善女人，发阿耨多罗三藐三菩提心已，不与一切声闻乘人相随止住，不近一切声闻乘人、不习一切声闻乘人，不作知识、财物不交、不同修行、不共语说、不共同住；若在林中、若在寺舍、若经行处，不同处行；不读不诵声闻乘法、不思不信声闻乘法，不教他读不教他诵乃至一偈。于声闻乘不相应读、不相应诵，亦不教他。彼人若读则读大乘，彼人若诵则诵大乘，亦教他人读诵大乘，若有所说则说大乘。如是之人身口意净，善持戒法，亦令他人身口意净令住善法。彼于修行大乘菩萨摩诃萨等读大乘人、诵大乘人、摄大乘人，敬重正意随顺修学，与共相应随逐不舍 现代汉语译本：这是声闻（Śrāvakayāna）神通乘所行的菩萨应该了解的。 ‘文殊师利（Mañjuśrī）！应该如何了解如来（Tathāgata）神通乘所行的菩萨？文殊师利！譬如有人，在如此微尘世界之外，彼处有因缘，有大因缘；彼处有所作，有大所作；彼处有所重，有大所重。为了那些缘故，想要越过如此微尘世界到达彼处。如此思惟：‘乘坐何种神通才能越过如此世界到达彼处？’如此之人便会思惟：‘我现在如果乘坐如来神通，就应该能够越过如此世界到达彼处。’文殊师利！如此之人既然思惟完毕，立刻便乘坐如来神通开始前往那条道路。文殊师利！你认为如何？如此之人，如来神通对于那个世界能够快速通过吗？’ 文殊师利回答说：‘能够通过。’ 佛说：‘正是如此。文殊师利！如果善男子或善女人，发起阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta）之后，不与一切声闻乘人相随止住，不接近一切声闻乘人，不学习一切声闻乘人的法，不作为知识，财物不互相交易，不同样修行，不共同说话，不共同居住；如果在林中，如果在寺舍，如果在经行处，不同处行走；不读不诵声闻乘的法，不思不信声闻乘的法，不教他人读，不教他人诵，乃至一偈。对于声闻乘不相应地读，不相应地诵，也不教他人。那人如果读，就读大乘（Mahāyāna），那人如果诵，就诵大乘，也教他人读诵大乘，如果有所说，就说大乘。如此之人身口意清净，善于持戒，也令他人身口意清净，令他们安住于善法。他们对于修行大乘的菩萨摩诃萨（bodhisattva-mahāsattva）等，读大乘的人，诵大乘的人，摄持大乘的人，敬重，以正念随顺修学，与他们相应，随从不舍。’
English
English version: This is what a Bodhisattva who practices the Śrāvakayāna's (Vehicle of Hearers) supernormal powers should know. ‘Mañjuśrī (Gentle Glory)! How should one know a Bodhisattva who practices the Tathāgata's (Thus Gone One) supernormal powers? Mañjuśrī! For example, there is a person who, beyond a world as numerous as dust motes, there are causes and conditions, great causes and conditions; there are actions, great actions; there are things of importance, great importance. For those reasons, he wishes to cross over such a world of dust motes to reach that place. He thinks thus: ‘By what supernormal power can I cross over such a world to reach that place?’ Such a person then thinks: ‘If I now rely on the Tathāgata's supernormal power, I should be able to cross over such a world to reach that place.’ Mañjuśrī! Once such a person has thought this, he immediately relies on the Tathāgata's supernormal power and sets out on that path. Mañjuśrī! What do you think? Can the Tathāgata's supernormal power quickly cross over that world for such a person?’ Mañjuśrī replied: ‘It can cross over.’ The Buddha said: ‘So it is. Mañjuśrī! If a good man or good woman, having generated the mind of anuttarā-samyak-saṃbodhi-citta (unsurpassed, perfect, complete enlightenment), does not dwell with or follow any of the Śrāvakayāna practitioners, does not associate with any of the Śrāvakayāna practitioners, does not learn from any of the Śrāvakayāna practitioners, does not make them acquaintances, does not exchange wealth, does not practice the same way, does not speak together, does not live together; whether in the forest, in a monastery, or in a place for walking meditation, they do not walk in the same place; they do not read or recite the teachings of the Śrāvakayāna, do not contemplate or believe in the teachings of the Śrāvakayāna, do not teach others to read or recite, not even a single verse. They do not appropriately read or recite the Śrāvakayāna, nor do they teach others to do so. If they read, they read the Mahāyāna (Great Vehicle); if they recite, they recite the Mahāyāna; they also teach others to read and recite the Mahāyāna; if they speak, they speak of the Mahāyāna. Such a person is pure in body, speech, and mind, upholds the precepts well, and also causes others to be pure in body, speech, and mind, causing them to abide in good dharmas. They respect, with right intention, and follow in practice those who cultivate the Mahāyāna, such as Bodhisattva-mahāsattvas (great being bodhisattvas), those who read the Mahāyāna, those who recite the Mahāyāna, those who embrace the Mahāyāna, associating with them and following them without abandoning them.’ --------------------------------------------------------------------------------
Chinese
，依附亲近、如法供养，共为知识、与共同住；若在林中、若在寺舍、若经行处，与共同行。于大乘人、摄大乘人、受大乘人、持大乘人，第一敬重最胜供养，所谓灯明，种种华香、末香、涂香、妙鬘涂身，如是供养。如是之人读诵大乘，第一喜心教他人读教他人诵，心不轻蔑未学菩萨。于余菩萨安住令学，常说爱语、说美妙语。如是之人乃至失命身死因缘不舍大乘，常摄一切行大乘人、学大乘人、读大乘人、诵大乘人、摄大乘人，第一敬重，心生大喜设大供养，亦令他人如是修学有大深心。彼人如是，无人憎恶、不与诤对，常求一切未曾闻经，第一深心殷重心求，心常敬重所从闻者。于彼人所生于师心，亦令他人如是修学，心不轻蔑未学菩萨。于他人过若实不实，不说不抂、不求他便，亦教他人如是修学。 “文殊师利！如是菩萨恒自观察失菩提心诸众生界，亦常教他如是观察失菩提心诸众生界；如是菩萨恒自观察失菩萨行诸众生界，亦常教他如是观察失菩萨行诸众生界；如是菩萨恒自观察失菩提业诸众生界，亦常教他如是观察失菩提业诸众生界；如是菩萨恒自观察失菩萨道诸众生界，亦常教他如是观察失菩萨道诸众生界；如是菩萨恒自观察失于一切菩萨威仪诸众生界，亦常教他如是观察失于一切菩萨威仪诸 现代汉语译本 （菩萨）依附亲近（善知识），如法供养（善知识），共同成为（修行的）知识，与（善知识）共同居住；如果在林中、如果在寺舍、如果在经行的地方，与（善知识）共同行走。对于修习大乘的人、摄受大乘的人、接受大乘的人、奉持大乘的人，给予第一等的敬重和最殊胜的供养，比如灯明，各种鲜花香料、末香、涂香、美妙的花鬘涂身，像这样供养。（菩萨）对于这样的人读诵大乘经典，内心充满喜悦，教他人读诵，不轻视尚未学习的菩萨。对于其他的菩萨，安住于（正法）并引导他们学习，经常说爱语、说美妙的语言。这样的人乃至失去生命，身死之际，也不会舍弃大乘，经常摄受一切行大乘的人、学大乘的人、读大乘的人、诵大乘的人、摄受大乘的人，给予第一等的敬重，内心充满喜悦，设置盛大的供养，也令他人像这样修学，具有广大的深心。这样的人，没有人憎恨、不与人争论，经常寻求一切未曾听闻的经典，以第一等的深心和殷重的心去寻求，内心经常敬重从其处听闻佛法的人。对于那个人生起如同师长的心，也令他人像这样修学，不轻视尚未学习的菩萨。对于他人的过失，无论是真实的还是不真实的，不说，不歪曲，不求自己的方便，也教他人像这样修学。 ‘文殊师利（Manjushri，菩萨名）！这样的菩萨经常自己观察失去菩提心的众生界，也经常教他人像这样观察失去菩提心的众生界；这样的菩萨经常自己观察失去菩萨行的众生界，也经常教他人像这样观察失去菩萨行的众生界；这样的菩萨经常自己观察失去菩提业的众生界，也经常教他人像这样观察失去菩提业的众生界；这样的菩萨经常自己观察失去菩萨道的众生界，也经常教他人像这样观察失去菩萨道的众生界；这样的菩萨经常自己观察失去一切菩萨威仪的众生界，也经常教他人像这样观察失去一切菩萨威仪的众