Chinese
林及于寺中同经行处，读诵思惟声闻乘教乃至一颂，亦不教他读诵思惟声闻乘教；常惟读诵大乘，演说大乘。妙吉祥！如是名为日月神力行菩萨。 “妙吉祥！云何声闻神力行菩萨？譬如有人为大事因缘故、重事因缘故，欲过如前微尘数世界。彼自思惟：‘我今当作何神通力而能超越如是世界？’便作是念：‘我当作彼声闻神力过彼世界。’即以声闻神力过彼世界。妙吉祥！于汝意云何？是人能越彼世界耶？” 妙吉祥菩萨白佛言：“世尊！是人能越如是世界。” 佛言：“如是如是！妙吉祥！若善男子、善女人，发心希求无上正等正觉，不与声闻同共住止，承事亲近狎习谈论，亦不共彼受用衣食，不在园林及于寺中同经行处，读诵思惟声闻乘教乃至一颂，亦不教他读诵思惟声闻乘教；常惟读诵演说大乘，于深信大乘、读诵大乘、摄受大乘者生恭敬心，亲奉归向而共住止，承事亲近狎习谈论，常求大乘受持读诵，复以种种香华涂香末香灯明华鬘，敬心供养常惟读诵大乘经典，以欢喜心为人演说。于未学菩萨心生恭敬，含笑先言，语不粗犷，所说柔软令人乐闻，假使遭遇失命因缘，亦不舍离大乘之心。若有菩萨，发趣大乘、读诵大乘、摄受大乘，常于此人起增上心而为供养，亦不与他共为诤竞，于未 现代汉语译本： 不在园林中，也不在寺院里与修习声闻乘教法的人一起经行，不读诵、思惟哪怕一句声闻乘的教法，也不教导他人读诵、思惟声闻乘的教法；而是经常读诵大乘经典，演说大乘佛法。妙吉祥（Manjushri，文殊菩萨）！这被称为日月神力行菩萨。 ‘妙吉祥！什么是声闻神力行菩萨？譬如有人为了重大的因缘，想要超越如前面所说的微尘数世界。他自己思惟：‘我现在应当运用什么样的神通力才能超越这些世界？’于是他这样想：‘我应当运用声闻的神通力来超越这些世界。’于是他就用声闻的神通力超越了那些世界。妙吉祥！你认为怎么样？这个人能够超越那些世界吗？’ 妙吉祥菩萨对佛说：‘世尊！这个人能够超越那些世界。’ 佛说：‘是的，是的！妙吉祥！如果善男子、善女人，发心希求无上正等正觉（Anuttara-samyak-sambodhi，无上圆满的觉悟），不与修习声闻乘的人共同居住，不承事、亲近、狎习、谈论他们，也不与他们一起受用衣食，不在园林中，也不在寺院里与修习声闻乘教法的人一起经行，不读诵、思惟哪怕一句声闻乘的教法，也不教导他人读诵、思惟声闻乘的教法；而是经常读诵、演说大乘佛法，对于深信大乘、读诵大乘、摄受大乘的人，生起恭敬心，亲自奉事、归向他们，与他们共同居住，承事、亲近、狎习、谈论，经常寻求大乘佛法，受持读诵，又用各种香、花、涂香、末香、灯明、花鬘，以恭敬心供养，经常读诵大乘经典，以欢喜心为人演说。对于尚未学习菩萨道的人，心生恭敬，面带微笑，先和他们打招呼，言语不粗暴，所说的话语柔和，使人乐于听闻，即使遭遇丧失性命的因缘，也不舍弃大乘之心。如果有菩萨，发起趣向大乘之心、读诵大乘经典、摄受大乘佛法，经常对此人升起增上心而为供养，也不与他人共同争斗，对于未
English
English version: He does not stay in gardens or temples with those who practice the Shravaka Vehicle, nor does he recite or contemplate even a single verse of the Shravaka Vehicle teachings, nor does he teach others to recite or contemplate the Shravaka Vehicle teachings; but he constantly recites the Mahayana scriptures and expounds the Mahayana Dharma. Manjushri (Manjushri, the Bodhisattva of Wisdom)! This is called the Bodhisattva who practices with the divine power of the sun and moon. ‘Manjushri! What is a Bodhisattva who practices with the divine power of the Shravakas? For example, someone, for the sake of a great cause, a weighty cause, wishes to cross a number of worlds equal to the number of dust motes mentioned earlier. He thinks to himself: ‘What kind of supernatural power should I employ to transcend these worlds?’ Then he thinks: ‘I should use the supernatural power of the Shravakas to cross these worlds.’ And so he uses the supernatural power of the Shravakas to cross those worlds. Manjushri! What do you think? Is this person able to cross those worlds?’ Manjushri Bodhisattva said to the Buddha: ‘World Honored One! This person is able to cross those worlds.’ The Buddha said: ‘So it is, so it is! Manjushri! If a good man or good woman aspires to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), does not dwell together with those who practice the Shravaka Vehicle, does not serve, associate with, become intimate with, or converse with them, nor does he share food and clothing with them, does not stay in gardens or temples with those who practice the Shravaka Vehicle, nor does he recite or contemplate even a single verse of the Shravaka Vehicle teachings, nor does he teach others to recite or contemplate the Shravaka Vehicle teachings; but he constantly recites and expounds the Mahayana Dharma, and towards those who deeply believe in the Mahayana, recite the Mahayana, and embrace the Mahayana, he generates a respectful mind, personally serves and turns towards them, dwells together with them, serves, associates with, becomes intimate with, and converses with them, constantly seeks the Mahayana Dharma, upholds and recites it, and also uses various incense, flowers, scented paste, scented powder, lamps, and garlands, to make offerings with a respectful mind, constantly recites the Mahayana scriptures, and expounds them to others with a joyful mind. Towards those who have not yet learned the Bodhisattva path, he generates a respectful mind, smiles and speaks first, his words are not coarse, his speech is gentle and pleasing to the ear, and even if he encounters circumstances that could cause him to lose his life, he does not abandon his Mahayana mind. If there is a Bodhisattva who has set out towards the Mahayana, recites the Mahayana scriptures, and embraces the Mahayana Dharma, he constantly generates an increasing mind towards this person and makes offerings to him, and does not contend with others, towards those who have not --------------------------------------------------------------------------------
Chinese
曾闻大乘经典常乐希求，于说法者起恭敬心生大师想，于未学菩萨亦生敬心，于他过咎若实不实不应诃责，亦不好求他人过失，常乐修行慈悲喜舍。妙吉祥！如是名为声闻神力行菩萨。 “妙吉祥！云何如来神力行菩萨？譬如有人为大事因缘故、重事因缘故，欲过如前微尘数世界。彼自思惟：‘我今当作何神通力而能疾过如是世界？’便作是念：‘我当作彼如来神力越彼世界。’即以如来神力超彼世界。妙吉祥！于汝意云何？是人能越彼世界耶？” 妙吉祥菩萨白佛言：“世尊！是人速能超彼世界。” 佛言：“如是如是！妙吉祥！若善男子、善女人，发心希求无上正等正觉，不与声闻同共住止，承事亲近狎习谈论，亦不共彼受用衣食，不在园林及于寺中同经行处，读诵思惟声闻乘教乃至一颂，亦不教他读诵思惟声闻乘教；常惟读诵大乘、演说大乘，于身语心常令清净，于戒善法亦常安住，亦能令他净身语心安住戒法。若有菩萨，发趣大乘、读诵大乘、摄受大乘，常于此人恭敬归向，承事亲近狎习谈论，所有衣食共为受用，与彼菩萨而共同住同经行处，常求大乘、摄取大乘、受持大乘，以种种香华涂香末香灯明华鬘，敬心供养，常惟读诵大乘经典，以欢喜心演说大乘。于未学菩萨不起慢心，于余菩 现代汉语译本：我曾听闻大乘经典常教导人们要恒常喜乐地去希求佛法，对于说法之人要生起恭敬之心，视其为大师，对于尚未学习的菩萨也要生起敬心，对于他人的过失，无论真实与否，都不应该去指责，也不应该喜欢去探求他人的过失，要恒常喜乐地修行慈悲喜舍四无量心。妙吉祥（Manjushri，文殊菩萨）！像这样就叫做以声闻的神力来行菩萨道。 ‘妙吉祥（Manjushri，文殊菩萨）！什么是如来神力行菩萨呢？譬如有一个人，为了重大的因缘，非常重要的因缘，想要越过像之前所说的微尘数那么多的世界。他自己思量：‘我现在应当运用什么样的神通力，才能够快速地越过这么多的世界呢？’于是他就这样想：‘我应当运用如来的神力来超越这些世界。’随即他就以如来的神力超越了那些世界。妙吉祥（Manjushri，文殊菩萨）！你认为怎么样？这个人能够越过那些世界吗？’ 妙吉祥菩萨（Manjushri Bodhisattva，文殊菩萨）对佛说：‘世尊！这个人能够快速地超越那些世界。’ 佛说：‘是的，是的！妙吉祥（Manjushri，文殊菩萨）！如果善男子、善女人，发心希求无上正等正觉（Anuttara-samyak-sambodhi，无上正等正觉），不与声闻（Śrāvaka，小乘修行者）共同居住，承事、亲近、狎习、谈论，也不与他们共同受用衣食，不在园林以及寺庙中共同经行，读诵、思惟声闻乘的教法，哪怕只是一句偈颂，也不教他人读诵、思惟声闻乘的教法；要常常读诵大乘经典、演说大乘经典，对于身语意要常常保持清净，对于戒律善法也要常常安住其中，也能令他人清净身语意，安住于戒律。如果有菩萨，发起趣向大乘之心、读诵大乘经典、摄受大乘经典，要常常对此人恭敬归向，承事、亲近、狎习、谈论，所有衣食共同受用，与那位菩萨共同居住，共同经行，常常寻求大乘、摄取大乘、受持大乘，以种种香、花、涂香、末香、灯明、华鬘，以恭敬心供养，常常读诵大乘经典，以欢喜心演说大乘经典。对于尚未学习的菩萨，不起傲慢之心，对于其他的菩萨
English
English version: I have heard that the Mahayana sutras often teach us to constantly and joyfully seek the Dharma, to generate a respectful mind towards those who expound the Dharma, regarding them as great teachers, and to also generate a respectful mind towards Bodhisattvas who have not yet learned. Regarding the faults of others, whether real or not, one should not criticize them, nor should one enjoy seeking out the faults of others. One should constantly and joyfully cultivate the four immeasurable minds of loving-kindness, compassion, joy, and equanimity. Manjushri (Manjushri, the Bodhisattva of Wisdom)! This is called a Bodhisattva who acts with the spiritual power of a Shravaka (Śrāvaka, a Hearer). 'Manjushri (Manjushri, the Bodhisattva of Wisdom)! What is a Bodhisattva who acts with the spiritual power of a Tathagata (Tathāgata, Thus Come One)? For example, if a person, for a great cause, a very important cause, wants to cross over worlds as numerous as the dust particles previously mentioned. He thinks to himself: 'What kind of spiritual power should I use now to quickly cross over so many worlds?' Then he thinks: 'I should use the spiritual power of the Tathagata to transcend those worlds.' Immediately, he uses the spiritual power of the Tathagata to transcend those worlds. Manjushri (Manjushri, the Bodhisattva of Wisdom)! What do you think? Can this person cross over those worlds?' Manjushri Bodhisattva (Manjushri Bodhisattva, the Bodhisattva of Wisdom) said to the Buddha: 'World Honored One! This person can quickly cross over those worlds.' The Buddha said: 'Yes, yes! Manjushri (Manjushri, the Bodhisattva of Wisdom)! If a good man or good woman aspires to seek Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment), they do not dwell together with Shravakas (Śrāvaka, Hearers), serving, associating, being familiar with, and conversing with them. Nor do they share food and clothing with them. They do not walk together in gardens or temples, reading and contemplating the teachings of the Shravaka vehicle, not even a single verse. Nor do they teach others to read and contemplate the teachings of the Shravaka vehicle. They should always read and recite the Mahayana sutras, expound the Mahayana sutras, and constantly keep their body, speech, and mind pure. They should also constantly abide in the precepts and virtuous dharmas, and also enable others to purify their body, speech, and mind, and abide in the precepts. If there is a Bodhisattva who has aroused the mind to aspire to the Mahayana, reads and recites the Mahayana sutras, and embraces the Mahayana, one should always respectfully turn towards this person, serve, associate, be familiar with, and converse with them, share all food and clothing, dwell together with that Bodhisattva, walk together, constantly seek the Mahayana, embrace the Mahayana, uphold the Mahayana, and make offerings with various incense, flowers, scented powders, incense paste, lamps, and garlands, with a respectful mind. They should constantly read and recite the Mahayana sutras, and expound the Mahayana with a joyful mind. Towards Bodhisattvas who have not yet learned, do not arise arrogance, towards other Bodhisattvas --------------------------------------------------------------------------------
Chinese
萨亦令安住，含笑先言，语不粗犷，所说柔软令人乐闻，于他亦尔。假使遭遇失命因缘，亦不舍离大乘之心。若有菩萨，发趣大乘、读诵大乘、摄受大乘，以增上心欢喜亲奉，亦教于他恭敬供养，亦不与他共为诤竞。于未曾闻大乘经典常乐希求，于说法者起恭敬心生大师想，于未学菩萨不生慢心，于他过咎若实不实不应诃责，亦不好求他人过失，既自行已复教余人如是修学。 “妙吉祥！如是菩萨自观有情失菩萨业者教令得业，亦能令他教诸有情失菩萨业者教令得业；自观有情失菩萨道者教令得道，亦能令他观诸有情失菩萨道者教令得道；自观有情失菩萨行者教令得行，亦能令他观诸有情失菩萨行者教令得行；自观有情失菩萨因者教令得因，亦能令他观诸有情失菩萨因者教令得因；自观有情失菩萨善巧者令得善巧，亦能令他观诸有情失菩萨善巧者令得善巧；自观有情失菩萨事者教令得事，亦能令他观诸有情失菩萨事者教令得事；自观有情失菩萨加行力者令得加行，亦能令他观诸有情失菩萨加行力者令得加行；自观有情失菩萨行依止处者令得依处，亦能令他观诸有情失菩萨行依止处者令得依处；自观有情失慈悲喜舍者令得慈悲喜舍，亦能令他观诸有情失慈悲喜舍者令得慈悲喜舍；自观有情失平等行者令得平等行， 亦能令他观诸有情失平等行者令得平等行；自观有情不信三宝者令信三宝，亦能令他观诸有情不信三宝者令信三宝；自观有情失善法欲者令得善法欲，亦能令他观诸有情失善法欲者令得善法欲；自观有情被系缚囚执者令得解脱，亦能令他观诸有情被系缚囚执者令得解脱；自观有情有病苦者施以医药，亦能令他观诸有情有病苦者施以医药；自观有情失于佛所植善根者令得善根，亦能令他观诸有情失善根者令得善根；自观有情无依怙者为作归趣，亦能令他观诸有情无依怙者为作归趣；自观有情久睡眠者令得觉悟，亦能令他观诸有情久睡眠者令得觉悟；自观有情生下贱者令生胜处，亦能令他观诸有情生下贱者令生胜处；自观有情失菩提心者令得菩提心，亦能令他观诸有情失菩提心者令得菩提心；自观有情失法足者令得法足，亦能令他观诸有情失法足者令得法足；自观有情失福智资粮者令得资粮，亦能令他观诸有情失福智资粮者令得资粮；自观有情失大乘信者令入正信，亦能令他观诸有情失大乘信者令得正信；自观有情失戒护者令住戒护，亦能令他观诸有情失戒护者令住戒护；自观有情失法随法者令其得法，亦能令他观诸有情失法随法者令得其法；自观有情失和忍者令得和忍，亦能令他观诸有情失和忍者令得和忍；自观有情失 现代汉语译本 也能使他观察到那些对众生失去平等心的人，使他们获得平等心；自己观察到那些不信仰三宝（佛、法、僧）的众生，使他们信仰三宝，也能使他观察到那些不信仰三宝的众生，使他们信仰三宝；自己观察到那些失去对善法渴望的众生，使他们获得对善法的渴望，也能使他观察到那些失去对善法渴望的众生，使他们获得对善法的渴望；自己观察到那些被束缚囚禁的众生，使他们获得解脱，也能使他观察到那些被束缚囚禁的众生，使他们获得解脱；自己观察到那些有病痛的众生，施予医药，也能使他观察到那些有病痛的众生，施予医药；自己观察到那些在佛所失去种植善根机会的众生，使他们获得善根，也能使他观察到那些失去善根的众生，使他们获得善根；自己观察到那些没有依靠的众生，为他们提供归宿，也能使他观察到那些没有依靠的众生，为他们提供归宿；自己观察到那些长期沉睡的众生，使他们觉醒，也能使他观察到那些长期沉睡的众生，使他们觉醒；自己观察到那些堕落的众生，使他们生于殊胜之处，也能使他观察到那些堕落的众生，使他们生于殊胜之处；自己观察到那些失去菩提心（觉悟之心）的众生，使他们获得菩提心，也能使他观察到那些失去菩提心的众生，使他们获得菩提心；自己观察到那些失去法足（修行之基础）的众生，使他们获得法足，也能使他观察到那些失去法足的众生，使他们获得法足；自己观察到那些失去福德和智慧资粮的众生，使他们获得资粮，也能使他观察到那些失去福德和智慧资粮的众生，使他们获得资粮；自己观察到那些失去大乘信仰的众生，使他们进入正信，也能使他观察到那些失去大乘信仰的众生，使他们获得正信；自己观察到那些失去戒律守护的众生，使他们安住于戒律守护之中，也能使他观察到那些失去戒律守护的众生，使他们安住于戒律守护之中；自己观察到那些失去如法修行的众生，使他们获得正法，也能使他观察到那些失去如法修行的众生，使他们获得正法；自己观察到那些失去忍辱的众生，使他们获得忍辱，也能使他观察到那些失去忍辱的众生，使他们获得忍辱；自己观察到那些失去