English
English version The Buddha said to Miaosheng (Miaosheng, name of a Bodhisattva): 'Bodhisattvas who have attained the Wushengfaren (Wushengfaren, profound understanding of the non-arising and non-ceasing nature of things), because they gain forbearance and understanding in the Dharma of Non-Birth, can counteract two thoughts. By eliminating the thoughts of self and non-self, they attain a mind of equality. From then on, these Bodhisattvas' thoughts of difference between self and others no longer arise, and they can experience and utilize the wisdom of unified oneness.' Bodhisattva Miaosheng then said to the Buddha: 'May the Tathagata (Rulai, title of the Buddha) extensively explain through metaphors, so that Bodhisattvas may understand this profound meaning, and widely propagate and disseminate it according to the conditions they are to teach, so that sentient beings, upon hearing it, may quickly awaken to the Wushengfaren.' The Buddha said to Miaosheng: 'For example, the devas of the Trayastrimsa Heaven (Trayastrimsa Heaven, a celestial realm in Buddhist cosmology) who have not entered the Zalin (Zalin, a metaphor) forest, cannot, in matters and experiences, experience the unified enjoyment of non-self (wuwo, Buddhist term referring to the absence of a permanent self) and what belongs to self (wosuo, Buddhist term referring to things that belong to me). If they enter the Zalin forest, they have no discrimination and can enjoy at will. Because this Zalin forest has such merit, it enables the devas who enter this forest to no longer contemplate their karmic rewards, whether in matters or experiences, but to enjoy them in a unified manner. Similarly, if Bodhisattvas have not attained the Wushengfaren, they can never attain a mind of equality and the abode of equality (pingdengzhishi, referring to a state of equanimity), and are no different from all Sravakas (Shengwen, practitioners who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Dujue, practitioners who attain enlightenment independently without relying on others' teachings), because they have two thoughts, they cannot abide in and experience the wisdom of unified oneness. If they have attained the Wushengfaren, they eliminate the two thoughts and attain a mind of equality, thereby differentiating themselves from Sravakas and Pratyekabuddhas, and due to the mind of equality, they can abide in the abode and experience the wisdom of unified oneness.' 'Furthermore, Miaosheng! For example, various large and small rivers, before flowing into the great ocean, each have their own separate sources, different water qualities, varying amounts of water, and the water increases or decreases, and their activities differ according to their respective water karma, only partially sustaining the lives of aquatic creatures. If they flow into the great ocean, there are no separate sources, the water quality is not different, the water amount is not **, the water amount does not increase or decrease, the activities are the same, and they can greatly sustain the lives of aquatic creatures. Similarly, if Bodhisattvas have not entered the great ocean of the Tathagata's Pure Dharma Realm (Rulai qingjing fajie, the realm manifested by the Buddha's pure Dharma body), each has their own separate sources, different wisdom, varying amounts of wisdom, and the wisdom increases or decreases, and their activities differ according to their respective wisdom karma, only partially maturing the good roots of sentient beings. If they have entered the great ocean of the Tathagata's Pure Dharma Realm, there are no separate sources, the wisdom is not different, the wisdom is not **, the wisdom does not increase or decrease, and the enjoyment --------------------------------------------------------------------------------
Chinese
和合一味事智，无量众生成熟善根之所依止。” 尔时世尊而说颂曰： “一切法真如， 二障清净相， 法智彼所缘， 自在无尽相， 普遍真如智， 修习证圆满， 安立众生二， 诸种无尽果， 身语及心化， 善化方便业， 定及总持门， 无边二成就， 自性法受用， 变化差别转， 如是净法界， 诸佛之所说。” 时薄伽梵说是经已，妙生菩萨摩诃萨等，诸大声闻，世间天人、阿素洛等，一切大众闻佛所说，皆大欢喜信受奉行。 佛说佛地经 现代汉语译本：‘和合一味事智’，是无量众生成熟善根所依赖的基础。 这时，世尊用偈颂说道： ‘一切法的真如（Tathata，事物的真实本性），是二障（烦恼障和所知障）清净后的显现，法智（Dharma-jnana，对佛法的智慧）是它所缘的对象，具有自在无尽的特性。 普遍的真如智，通过修习可以证得圆满，它能安立众生的两种利益（现世利益和究竟利益），并产生各种无尽的果报。 身、语、意的化现，是善巧的教化方便，禅定和总持（Dharani，记忆和保持正法的能力）之门，能成就无边的两种功德（自利和利他）。 自性法（Svabhava-dharma，事物自身的性质）、受用（Sambhogakaya，报身）、变化（Nirmanakaya，化身）的差别转变，就像这样清净的法界（Dharmadhatu，一切法的界限），是诸佛所宣说的。’ 这时，薄伽梵（Bhagavan，世尊）说完这部经后，妙生菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）等，以及各位大声闻（Sravaka，听闻佛法而证悟的弟子），世间的天人、阿素洛（Asura，非天）等，所有大众听闻佛所说，都非常欢喜，信受奉行。 《佛说佛地经》
English
English version: 'The wisdom of unified and harmonious oneness' is the foundation upon which countless beings rely to mature their roots of goodness. At that time, the World Honored One spoke in verse, saying: 'The Suchness (Tathata, the true nature of things) of all dharmas is the appearance of the two obscurations (klesavarana and jneyavarana) being purified; Dharma-jnana (wisdom of the Dharma) is its object, possessing the characteristic of being free and inexhaustible. The universal Suchness-wisdom, through cultivation, can be realized to perfection; it can establish the two benefits (mundane and ultimate) of sentient beings and produce all kinds of inexhaustible fruits. The transformation of body, speech, and mind are skillful means of teaching; the gates of Samadhi (meditative absorption) and Dharani (retention) can accomplish boundless two kinds of merits (benefit for self and others). The transformation of Svabhava-dharma (own-nature dharma), Sambhogakaya (enjoyment body), and Nirmanakaya (emanation body) are different, just like this pure Dharmadhatu (realm of Dharma), which is what all Buddhas have proclaimed.' At that time, after the Bhagavan (World Honored One) finished speaking this Sutra, the Bodhisattva-Mahasattva (great Bodhisattva) Wondrous Birth and others, along with all the great Sravakas (hearers), the gods, Asuras (demi-gods), and all the great assembly in the world, upon hearing what the Buddha said, were all greatly delighted, believed, accepted, and practiced it respectfully. The Sutra Spoken by the Buddha on the Buddha- ভূমি (Buddha-bhumi) --------------------------------------------------------------------------------