Chinese
一切众生，观生死回流正观佛法，从于佛土至于佛土，具善方便修于圣谛。天子！如疏薄物，若以瞻婆须曼婆师花所熏之香，香气速出。如是天子！声闻修谛速疾如是，不满所愿中入涅槃。彼亦不出于佛戒、闻、定、慧、解脱、解脱知见功德之香，又亦不能断烦恼习。天子！如迦尸衣，若以天宝沉水香熏，经百千年清净美香，人天敬重。如是天子！菩萨百千万亿劫中常修圣谛，不中入涅槃欲满本愿。出佛戒、闻、定、慧、解脱、解脱知见功德之香，能断结习，为诸人、天、阿修罗、乾闼婆等之所敬重。” 寂调伏音天子又问文殊师利：“彼宝相如来、应、正遍觉，是佛国土诸声闻众为何如也，如乐于彼。” 文殊师利言：“天子！彼土声闻不住于信、不教他信、不护法界，非八人出过八邪、非须陀洹出过恶道、非斯陀含往来教化一切众生、非阿那含一切诸法无去来故、非阿罗汉受于一切三千界供，亦非声闻能持一切佛所说法，不断于欲不为欲热、不断于瞋不为瞋热、不断于痴不为痴热、于一切法离诸暗障，不断烦恼勤行精进，断于一切众生烦恼永无有生，过一切生随心欲生，无有我人众生之相，而教化众生无取无与，一切众生清净福田。无思无念而修正念，不生不灭而修正断，远离身心而出生神足，知于 现代汉语译本： 一切众生，观察生死轮回，以正确的佛法正观，从一个佛土到达另一个佛土，具备各种善巧方便来修习四圣谛（苦、集、灭、道）。天子！就像稀疏的物品，如果用瞻婆花（Champaka）、须曼花（Sumanas）、婆师花（Vasika）所熏的香，香气很快就会散发出来。同样的天子！声闻（Sravaka，听闻佛法而修行的弟子）修习四圣谛也是如此迅速，不能满足自己的愿望就进入涅槃（Nirvana，解脱）。他们也不能散发出佛的戒律、听闻、禅定、智慧、解脱、解脱知见的功德之香，也不能断除烦恼的习气。天子！就像迦尸（Kasi）的丝绸，如果用天宝沉水香熏，经过百千年仍然保持清净美好的香气，受到人天敬重。同样的天子！菩萨（Bodhisattva，发愿成佛的修行者）在百千万亿劫中常常修习四圣谛，不急于进入涅槃，想要满足自己的本愿。他们散发出佛的戒律、听闻、禅定、智慧、解脱、解脱知见的功德之香，能够断除烦恼的习气，被诸人、天、阿修罗（Asura，一种神道）、乾闼婆（Gandharva，一种天神）等所敬重。 寂调伏音天子又问文殊师利（Manjusri）菩萨：‘宝相如来（Ratnakara Buddha）、应供、正遍知（Tathagata, Arhat, Samyaksambuddha，佛的称号），他的佛国土中的声闻众是什么样的呢？他们喜欢待在那里吗？’ 文殊师利菩萨说：‘天子！那个佛土的声闻不住于信，也不教导他人相信，也不守护佛法，不是八贤圣位的人，超越不了八邪道（八种错误的见解和行为），不是须陀洹（Srotapanna，入流果）能够脱离恶道，不是斯陀含（Sakrdagamin，一来果）往来教化一切众生，不是阿那含（Anagamin，不来果）因为一切诸法没有去来，不是阿罗汉（Arhat，无学果）接受一切三千大千世界的供养，也不是声闻能够持有一切佛所说的法，不断除欲望不为欲望所困扰，不断除嗔恨不为嗔恨所困扰，不断除愚痴不为愚痴所困扰，对于一切法远离各种黑暗的障碍，不断除烦恼勤奋修行精进，断除一切众生的烦恼永远不再产生，超越一切生死随心所欲地化生，没有我、人、众生等相，而教化众生没有索取也没有给予，是一切众生清净的福田。他们无思无念而修正念（八正道之一），不生不灭而修正断（四正勤之一），远离身心而出生神足（四神足之一），知道……’
English
English version: All sentient beings, observing the cycle of birth and death, contemplate the correct Dharma, proceeding from one Buddha-land to another, possessing skillful means to cultivate the Noble Truths (Dukkha, Samudaya, Nirodha, Magga). O son of the gods! Like sparse objects, if they are perfumed with the fragrance of Champaka, Sumanas, or Vasika flowers, the fragrance quickly emanates. Likewise, O son of the gods! The Sravakas (disciples who hear and practice the Dharma) cultivate the Truths so swiftly that they enter Nirvana (liberation) without fulfilling their wishes. They also do not emanate the fragrance of the Buddha's precepts, learning, concentration, wisdom, liberation, and the merit of the knowledge and vision of liberation, nor can they sever the habits of afflictions. O son of the gods! Like Kasi silk, if it is perfumed with heavenly treasure agarwood, it retains its pure and beautiful fragrance for hundreds of thousands of years, revered by humans and gods. Likewise, O son of the gods! Bodhisattvas (beings who aspire to Buddhahood) constantly cultivate the Noble Truths for hundreds of thousands of millions of kalpas, not hastily entering Nirvana, desiring to fulfill their original vows. They emanate the fragrance of the Buddha's precepts, learning, concentration, wisdom, liberation, and the merit of the knowledge and vision of liberation, able to sever the habits of defilements, and are revered by humans, gods, Asuras (a type of deity), Gandharvas (a type of celestial musician), and others. The son of the gods, Silent Taming Sound, then asked Manjusri (Bodhisattva of Wisdom): 'What are the Sravaka assemblies like in the Buddha-land of the Tathagata (One Thus Gone), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Ratnakara Buddha (Jewel Appearance Buddha)? Do they enjoy being there?' Manjusri replied: 'O son of the gods! The Sravakas in that Buddha-land do not dwell in faith, nor do they teach others to have faith, nor do they protect the Dharma. They are not among the eight noble persons, not transcending the eight wrong paths, not Srotapannas (Stream-enterers) able to escape evil destinies, not Sakrdagamins (Once-returners) who come and go to teach all beings, not Anagamins (Non-returners) because all dharmas have no coming or going, not Arhats (Worthy Ones) receiving offerings from all the three-thousand great-thousand world systems, nor are they Sravakas able to uphold all the teachings spoken by the Buddha. They do not sever desire and are not troubled by desire, do not sever anger and are not troubled by anger, do not sever delusion and are not troubled by delusion. Regarding all dharmas, they are free from all dark obscurations, constantly severing afflictions and diligently practicing with vigor, severing the afflictions of all beings, never to be born again, transcending all births, manifesting at will, without the characteristics of self, person, or sentient being, yet teaching sentient beings without taking or giving, being pure fields of merit for all sentient beings. They cultivate right mindfulness (one of the Eightfold Path) without thought or ideation, cultivate right effort (one of the Four Right Exertions) without arising or ceasing, and generate supernatural powers (one of the Four Bases of Power) by distancing themselves from body and mind, knowing...' --------------------------------------------------------------------------------
Chinese
一切众生诸根到于彼岸而修行根，摧一切结而修于力，遍知一切而修于觉，得于无为不证于道，到于实际而修于定，至于法界而修于慧，尽于无明而生于明，无有二行而证解脱。肉眼悉见一切众生、一切佛国、一切诸佛，天眼悉见一切众生死此生彼，慧眼观见一切众生生死无来无去，法眼见于诸法平等，佛眼明见一切佛界。天耳悉闻一切佛法，能受能持。一心能知一切众生所有心行，悉知宿命过去际劫。百千万亿神通，能过无量佛刹。烦恼悉尽不证解脱，虽复可见然非色身，虽有言说无有文字，虽有思念而心无动，形色尊妙众相庄严，功德璎珞威德难当，名闻高远净戒涂香，世法不污烦恼不染，无粗恶言游戏神通，多闻增广辩才震吼善知变化，调伏闇冥大慧明照，所说无滞总持究竟，常为诸佛之所护念。声闻所念常恒专念，菩提之道其念如海，定如须弥、忍如大地，勇健降魔犹如帝释，无能轻者寂静如梵，无有等等犹如虚空遍入一切。天子！彼宝相佛土声闻如是！所有功德复过于此。” 说是法时，于是会中五百比丘、五百比丘尼、五百优婆塞、五百优婆夷、五千天子向声闻智，说如是言：“世尊！我等愿为彼宝相如来作声闻众。” 文殊师利言：“善男子！非声闻心能生彼土。汝等可发无上道心，得生 现代汉语译本：一切众生诸根达到彼岸而修行根（五根：信根、精进根、念根、定根、慧根），摧毁一切烦恼结缚而修习五力（信力、精进力、念力、定力、慧力），普遍了知一切法而修习七觉支（念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、行舍觉支），证得无为之境却不执着于道，到达实际理地而修习禅定，达到法界而修习智慧，断尽无明而生起光明，没有二种对立的行为而证得解脱。肉眼能够看见一切众生、一切佛国、一切诸佛，天眼能够看见一切众生死后往生何处，慧眼观见一切众生的生死没有来处也没有去处，法眼能够见到诸法平等，佛眼明了地看见一切佛的境界。天耳能够听闻一切佛法，能够接受并且能够忆持。一心能够了知一切众生所有的心念行为，完全知晓宿命和过去无尽的劫数。具有百千万亿种神通，能够超过无量数的佛刹。烦恼全部断尽却不执着于解脱，虽然能够被看见但并非是色身，虽然有言语表达却没有文字相，虽然有思念但内心没有动摇，形貌尊贵美妙，种种相好庄严，功德如同璎珞般围绕，威德难以抵挡，名声传播遥远，清净的戒律如同涂香，世间的法不能够污染，烦恼不能够沾染，没有粗俗恶劣的言语，以神通作为游戏，广学多闻增长智慧，辩才如同雷霆般震响，善于了解变化，调伏内心的黑暗，大智慧光明照耀，所说之法没有滞碍，总持一切法达到究竟，常常被诸佛所护念。声闻所念的常恒专念，菩提之道如同大海般深广，禅定如同须弥山般稳固，忍辱如同大地般承载一切，勇猛刚健降伏魔怨如同帝释天，没有人能够轻视，寂静如同梵天，没有可以相比的，如同虚空般遍入一切。天子！彼宝相佛土的声闻就是这样！所有功德还超过这些。 说是法的时候，在法会中，有五百比丘、五百比丘尼、五百优婆塞（男居士）、五百优婆夷（女居士）、五千天子，倾向于声闻的智慧，这样说道：‘世尊！我们愿意成为宝相如来的声闻弟子。’ 文殊师利菩萨说道：‘善男子！不是以声闻的心能够往生到那个佛土的。你们应当发起无上菩提道心，才能得以往生。’
English
English version: All sentient beings, having reached the other shore with their faculties, cultivate the roots (five roots: faith, vigor, mindfulness, concentration, wisdom); destroying all bonds, they cultivate the powers (five powers: faith, vigor, mindfulness, concentration, wisdom); universally knowing all things, they cultivate the factors of enlightenment (seven factors of enlightenment: mindfulness, investigation of phenomena, vigor, joy, tranquility, concentration, equanimity); attaining the unconditioned, they do not cling to the path; reaching the ultimate reality, they cultivate concentration; arriving at the realm of Dharma, they cultivate wisdom; exhausting ignorance, they give rise to light; without dualistic actions, they attain liberation. The physical eye sees all sentient beings, all Buddha lands, all Buddhas; the divine eye sees all sentient beings dying here and being born there; the wisdom eye observes all sentient beings' births and deaths without coming or going; the Dharma eye sees the equality of all dharmas; the Buddha eye clearly sees all Buddha realms. The divine ear hears all the Buddha's teachings, able to receive and uphold them. With one mind, they know all sentient beings' thoughts and actions, fully knowing past lives and past kalpas. With hundreds of millions of billions of supernatural powers, they can surpass immeasurable Buddha lands. All afflictions are exhausted, yet they do not cling to liberation; although they can be seen, they are not physical bodies; although there is speech, there are no words; although there are thoughts, the mind is unmoved; their form and appearance are尊贵美妙，种种相好庄严，功德如同璎珞般围绕，威德难以抵挡，名声传播遥远，清净的戒律如同涂香，世间的法不能够污染，烦恼不能够沾染，没有粗俗恶劣的言语，以神通作为游戏，广学多闻增长智慧，辩才如同雷霆般震响，善于了解变化，调伏内心的黑暗，大智慧光明照耀，所说之法没有滞碍，总持一切法达到究竟，常常被诸佛所护念。声闻所念的常恒专念，菩提之道如同大海般深广，禅定如同须弥山般稳固，忍辱如同大地般承载一切，勇猛刚健降伏魔怨如同帝释天，没有人能够轻视，寂静如同梵天，没有可以相比的，如同虚空般遍入一切。天子！彼宝相佛土的声闻就是这样！所有功德还超过这些. When this Dharma was spoken, in that assembly were five hundred Bhikshus (monks), five hundred Bhikshunis (nuns), five hundred Upasakas (male lay devotees), five hundred Upasikas (female lay devotees), and five thousand Devas (heavenly beings), inclined towards the wisdom of Sravakas (voice-hearers), who said, 'World Honored One! We wish to become Sravaka disciples of that Jewel Appearance Tathagata (宝相如来).' Manjushri (文殊师利) said, 'Good men! It is not with the mind of a Sravaka that one can be born in that land. You should arouse the unsurpassed Bodhi mind (无上道心) in order to be born there.' --------------------------------------------------------------------------------
Chinese
彼土。诸生彼者皆是发阿耨多罗三藐三菩提心。”尔时是等即发无上正真道心，如来悉记当生彼土。 时寂调伏音天子问文殊师利：“云何名为菩萨毗尼？云何名为声闻毗尼？” 文殊师利言：“天子！怖畏三界毗尼，是声闻毗尼；受无量生死、欲化一切诸众生等，生于三界毗尼，是菩萨毗尼。轻毁功德庄严毗尼，是声闻毗尼；自集功德庄严毗尼，是菩萨毗尼。自断一切诸烦恼结，是声闻毗尼；欲断一切众生烦恼，是菩萨毗尼。不念成熟一切众生、一切佛法，是声闻毗尼；念欲成熟一切众生、一切佛法，是菩萨毗尼。非为一切诸天所识，是声闻毗尼；一切三千大千世界诸天识知，是菩萨毗尼。一切魔舍，是声闻毗尼；一切三千大千世界诸魔㘁哭、一切众魔生于怨憎生摧伏想，是菩萨毗尼。唯独照明，是声闻毗尼；普欲照明一切世间，欲照明成就一切佛法，是菩萨毗尼。自观之心是声闻毗尼；观一切佛法是菩萨毗尼。渐次毗尼是声闻毗尼；一念悉知是菩萨毗尼。断三宝种是声闻毗尼；持三宝种是菩萨毗尼。如破瓦器不可修补，是声闻毗尼；如金银器破还可修治，是菩萨毗尼。无善方便是声闻毗尼；成就方便是菩萨毗尼。无有十力、四无所畏，是声闻毗尼；成就十力、四无所畏，是菩萨毗尼。少水果树是声闻 现代汉语译本： ‘在那个佛土，所有往生到那里的人都会发起阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）。’当时，这些人立即发起无上正真道心，如来（Tathagata）都授记他们将往生到那个佛土。 当时，寂调伏音天子问文殊师利（Manjusri）菩萨：‘什么叫做菩萨毗尼（Bodhisattva-vinaya，菩萨的戒律）？什么叫做声闻毗尼（Sravaka-vinaya，声闻的戒律）？’ 文殊师利菩萨回答说：‘天子！怖畏三界（Trailokya，欲界、色界、无色界）的戒律，是声闻的戒律；承受无量生死，想要教化一切众生等等，而生于三界的戒律，是菩萨的戒律。轻视、毁坏功德庄严的戒律，是声闻的戒律；自己积聚功德庄严的戒律，是菩萨的戒律。自己断除一切烦恼结，是声闻的戒律；想要断除一切众生的烦恼，是菩萨的戒律。不念及成熟一切众生、一切佛法，是声闻的戒律；念及想要成熟一切众生、一切佛法，是菩萨的戒律。不被一切诸天所认识，是声闻的戒律；被一切三千大千世界（Trisahasra-maha-sahasra-lokadhatu）的诸天所认识，是菩萨的戒律。一切魔都感到高兴，是声闻的戒律；一切三千大千世界的诸魔都嚎啕大哭，一切众魔生起怨恨憎恶，生起想要摧伏的想法，是菩萨的戒律。只是独自照明，是声闻的戒律；普遍想要照明一切世间，想要照明成就一切佛法，是菩萨的戒律。只观察自己的心，是声闻的戒律；观察一切佛法，是菩萨的戒律。渐次修行的戒律是声闻的戒律；一念之间全部知晓是菩萨的戒律。断绝三宝（Triratna，佛、法、僧）的种子是声闻的戒律；持有三宝的种子是菩萨的戒律。如同打破的瓦器无法修补，是声闻的戒律；如同金银器打破了还可以修理，是菩萨的戒律。没有善巧方便是声闻的戒律；成就善巧方便是菩萨的戒律。没有十力（Dasabala，如来所具有的十种力量）、四无所畏（Catur-vaisaradyani，四种无所畏惧的自信），是声闻的戒律；成就十力、四无所畏，是菩萨的戒律。只有少量果实的树是声闻的戒律’