English
Although visible, not attached to the physical body, although there are words, there is no verbal expression, the mind is inconceivable, speech is unimpeded, the countenance is upright and dignified, pleasing to see, possessing various marks and qualities, adorned with merit and virtue, majestic and difficult to look upon, renowned' ] } --------------------------------------------------------------------------------
Chinese
高远，体具称誉世法不染，不为众恼所恼、不为恶言所污，游戏诸通多闻应辩，智见诵悦灭暗冥黑，炽然智慧说法无碍，深入总持诸佛顾念。非声闻辟支佛所见，念如大海、定如须弥、堪任如地、神足变现如因陀罗、心得自在喻如梵王、无等等与空等，遍一切处入一切处。天子！彼宝相如来世界诸声闻众德皆如是，复更成就无量功德。” 说此法时，五百比丘、五百比丘尼、五百优婆塞、五百优婆夷、五千天子等未升决定者，各作是言：“我等愿欲乐往彼土宝相如来诸声闻众。”文殊师利言：“善男子等！不可以声闻心得生彼土。是故汝等宜应发阿耨多罗三藐三菩提心，乃可得生。”时诸大众为生彼故，发阿耨多罗三藐三菩提心愿生彼土。世尊即说当得往生。 寂调音天子复谓文殊师利法王子言：“文殊师利！彼土以何法调伏声闻、调伏菩萨？” 文殊师利言：“天子！以三乘性调伏声闻，以摄无量生死等安慰一切众生故受身调伏菩萨。以毁呰功德资产调伏声闻，以不厌广积功德资产利益众生调伏菩萨。以不愿断一切众生烦恼调伏声闻，以乐断一切众生烦恼调伏菩萨。以舍一切众生不为成就一切佛法调伏声闻，以大悲心念一切众生为成就诸佛之法调伏菩萨。以少分行调伏声闻，以遍一切世间行调伏 现代汉语译本：高远啊，（宝相如来世界的声闻众）身具一切称扬赞誉，不被世俗的法则所沾染，不被各种烦恼所困扰，不被恶语所玷污，自在地运用各种神通，广博闻达，善于应答辩论，以智慧和见识诵读佛经，灭除愚昧和黑暗，炽盛的智慧说法没有阻碍，深入领悟总持之法，受到诸佛的顾念。他们的境界不是声闻（Śrāvaka，听闻佛法而修行的弟子）和辟支佛（Pratyekabuddha，独自悟道的修行者）所能见到的，他们的念力如同大海般深广，定力如同须弥山般稳固，堪能承担一切如同大地，神足变现如同因陀罗（Indra，帝释天），心得自在如同梵王（Brahmā，色界天之主），没有可以比拟的，与空性相等同，遍及一切处，进入一切处。天子啊！宝相如来世界的声闻众的功德都像这样，而且还成就了无量的功德。’ 当佛陀宣说此法时，五百比丘（bhikṣu，出家男众）、五百比丘尼（bhikṣuṇī，出家女众）、五百优婆塞（upāsaka，在家男众）、五百优婆夷（upāsikā，在家女众）、五千天子（deva，天神）等尚未决定证悟的人，各自说道：‘我们愿意前往宝相如来（Ratna-lakṣaṇa-tathāgata）的世界，成为那里的声闻众。’文殊师利（Mañjuśrī）菩萨说：‘善男子们！不能以声闻的心愿往生彼土。因此，你们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），才可以得以往生。’当时，这些大众为了往生彼土的缘故，发起了阿耨多罗三藐三菩提心，并发愿往生彼土。世尊（Buddha，佛陀）就预言他们将来可以往生。 寂调音天子（Śāntasvaranirghoṣa-deva）又对文殊师利法王子（Mañjuśrī-dharmakumāra）说：‘文殊师利！彼佛国土以什么方法调伏声闻，以什么方法调伏菩萨？’ 文殊师利菩萨说：‘天子！以三乘（triyāna，声闻乘、缘觉乘、菩萨乘）的根性调伏声闻，以摄受无量生死轮回中的众生，为了安慰一切众生而受身来调伏菩萨。以毁损功德资粮来调伏声闻，以不厌倦地广积功德资粮来利益众生调伏菩萨。以不愿断除一切众生的烦恼来调伏声闻，以乐于断除一切众生的烦恼来调伏菩萨。以舍弃一切众生而不为成就一切佛法来调伏声闻，以大悲心忆念一切众生，为了成就诸佛之法来调伏菩萨。以少分修行来调伏声闻，以遍及一切世间的修行来调伏。’
English
English version: 'High and far-reaching, possessing all praiseworthy qualities, unblemished by worldly dharmas, unperturbed by the afflictions of the multitude, undefiled by harsh words, freely engaging in various supernormal powers, widely learned, eloquent in response and debate, with wisdom and insight reciting the scriptures, dispelling ignorance and darkness, with blazing wisdom preaching the Dharma without hindrance, deeply understanding the Dharani (總持), cherished by all Buddhas. Their realm is beyond the comprehension of Śrāvakas (声闻, disciples who attain enlightenment through hearing the teachings) and Pratyekabuddhas (辟支佛, solitary Buddhas who attain enlightenment on their own), their mindfulness is as vast as the ocean, their samadhi (定) as firm as Mount Sumeru (須彌山), their capacity as enduring as the earth, their miraculous transformations as powerful as Indra (因陀羅, the king of gods), their minds as free as Brahmā (梵王, the creator god), incomparable and equal to emptiness, pervading all places and entering all places. O son of the gods! The virtues of the Śrāvakas in the world of Ratna-lakṣaṇa-tathāgata (宝相如来) are all like this, and they have also accomplished immeasurable merits.' When this Dharma was spoken, five hundred bhikṣus (比丘, monks), five hundred bhikṣuṇīs (比丘尼, nuns), five hundred upāsakas (优婆塞, laymen), five hundred upāsikās (优婆夷, laywomen), and five thousand devas (天子, gods), who had not yet attained certainty, each said: 'We wish to be reborn in the land of Ratna-lakṣaṇa-tathāgata (宝相如来), among the assembly of Śrāvakas there.' Mañjuśrī (文殊師利) said: 'Good men! You cannot be born in that land with the mind of a Śrāvaka. Therefore, you should generate the mind of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), then you may be born there.' At that time, for the sake of being born in that land, the great assembly generated the mind of anuttarā-samyak-saṃbodhi and vowed to be born there. The Buddha (世尊) then predicted that they would be reborn there. The deva Śāntasvaranirghoṣa (寂调音) then said to the Dharma Prince Mañjuśrī (文殊師利): 'Mañjuśrī! By what method are the Śrāvakas tamed in that land, and by what method are the Bodhisattvas tamed?' Mañjuśrī said: 'O son of the gods! The Śrāvakas are tamed by the nature of the three vehicles (triyāna, 三乘: Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The Bodhisattvas are tamed by accepting rebirth to embrace limitless births and deaths, and to comfort all beings. The Śrāvakas are tamed by disparaging meritorious assets, and the Bodhisattvas are tamed by tirelessly accumulating meritorious assets to benefit all beings. The Śrāvakas are tamed by not wishing to cut off the afflictions of all beings, and the Bodhisattvas are tamed by delighting in cutting off the afflictions of all beings. The Śrāvakas are tamed by abandoning all beings and not striving to accomplish all the dharmas of the Buddhas, and the Bodhisattvas are tamed by cherishing all beings with great compassion and striving to accomplish the dharmas of the Buddhas. The Śrāvakas are tamed by practicing a limited path, and the Bodhisattvas are tamed by practicing a path that pervades all worlds.' -------------------------------------------------------------------------------- 菩萨。以舍众魔调伏声闻，以怖一切世界众魔摧伏异论调伏菩萨。以成就己心调伏声闻，以成就无上菩提心调伏菩萨。以照明已照调伏声闻，以照明一切世界众生身及佛法调伏菩萨。以次第方便调伏声闻，以一刹那心方便调伏菩萨。以断三宝种调伏声闻，以长养三宝种调伏菩萨。以治破瓦石器调伏声闻，以治破金银器调伏菩萨。以不成就十力、四无所畏、佛十八不共法调伏声闻，以成就十力、四无所畏、佛十八不共法调伏菩萨。以不成就六波罗蜜方便四摄调伏声闻，以成就六波罗蜜方便四摄调伏菩萨。以独处林薮乐于远离调伏声闻，以乐园林台观乐于法乐调伏菩萨。以断烦恼习调伏声闻，以不断烦恼习调伏菩萨。以有量、有思议、有等、有数调伏声闻，以无量、不思议、无等、无数调伏菩萨。是名调伏。” 尔时世尊叹文殊师利法王子言：“善哉善哉！汝善说此菩萨调伏。汝今听我说喻更明此义。文殊师利！喻如一人终身叹说牛迹中水，复有一人叹大海水。文殊师利！于汝意云何？如此二水可相比不？” 文殊师利白佛言：“世尊！牛迹甚少，其叹亦少；大海无量，叹亦无量。” 佛言：“如是。文殊师利！喻如牛迹水，少其叹亦少，声闻调伏亦复如是。喻如大海水既无量，叹亦无量，菩萨调伏亦 { "translations": [ "现代汉语译本：菩萨通过舍弃众魔来调伏声闻（Śrāvaka，听闻佛陀教诲而证悟的修行者），通过以令一切世界众魔感到恐惧来摧伏异论，从而调伏菩萨（Bodhisattva，发愿为救度众生而修行的觉悟者）。通过成就自己的心来调伏声闻，通过成就无上菩提心（Anuttarā-samyak-saṃbodhi-citta，追求无上正等正觉的心）来调伏菩萨。通过照明已照来调伏声闻，通过照明一切世界众生的身以及佛法来调伏菩萨。通过次第方便来调伏声闻，通过一刹那心方便来调伏菩萨。通过断绝三宝（佛、法、僧）的种子来调伏声闻，通过长养三宝的种子来调伏菩萨。通过治理破瓦石器来调伏声闻，通过治理破金银器来调伏菩萨。通过不成就十力（Tathāgata-balas，如来的十种力量）、四无所畏（catu-vaiśāradyas，四种无所畏惧的自信）、佛十八不共法（aṣṭādaśa āveṇika-buddha-dharmas，佛陀独有的十八种功德）来调伏声闻，通过成就十力、四无所畏、佛十八不共法来调伏菩萨。通过不成就六波罗蜜（ṣaṭ-pāramitās，六种到达彼岸的方法）方便四摄（catu-saṃgraha-vastūni，四种摄受众生的方法）来调伏声闻，通过成就六波罗蜜方便四摄来调伏菩萨。通过独自处在林薮，乐于远离来调伏声闻，通过喜爱园林台观，乐于法乐来调伏菩萨。通过断除烦恼习气来调伏声闻，通过不断除烦恼习气来调伏菩萨。通过有量、有思议、有等、有数来调伏声闻，通过无量、不思议、无等、无数来调伏菩萨。这叫做调伏。”， "", "这时，世尊赞叹文殊师利（Mañjuśrī）法王子说：‘好啊！好啊！你善于解说这种菩萨的调伏。你现在听我说个比喻，更加明白这个道理。文殊师利！譬如有一个人，终身赞叹牛蹄印中的水，又有一个人赞叹大海水。文殊师利！你认为怎么样？这两种水可以相比吗？’", "", "文殊师利对佛说：‘世尊！牛蹄印中的水非常少，赞叹也少；大海无量无边，赞叹也无量无边。’", "", "佛说：‘是的。文殊师利！譬如牛蹄印中的水，少而且赞叹也少，声闻的调伏也是这样。譬如大海水既无量无边，赞叹也无量无边，菩萨的调伏也是这样。’" ], "english_translations": [ "English version: A Bodhisattva subdues Śrāvakas (hearers, disciples who attain enlightenment by listening to the Buddha's teachings) by abandoning all Māras (demons), and subdues Bodhisattvas (beings who strive for enlightenment to liberate all sentient beings) by terrifying all the Māras in all worlds and crushing heterodox views. A Bodhisattva subdues Śrāvakas by perfecting their own minds, and subdues Bodhisattvas by perfecting the unsurpassed Bodhicitta (the mind of supreme enlightenment). A Bodhisattva subdues Śrāvakas by illuminating what has already been illuminated, and subdues Bodhisattvas by illuminating the bodies of all sentient beings in all worlds and the Buddhadharma. A Bodhisattva subdues Śrāvakas through gradual means, and subdues Bodhisattvas through instantaneous skillful means. A Bodhisattva subdues Śrāvakas by cutting off the seeds of the Three Jewels (Buddha, Dharma, Sangha), and subdues Bodhisattvas by nurturing the seeds of the Three Jewels. A Bodhisattva subdues Śrāvakas by mending broken clay and stone vessels, and subdues Bodhisattvas by mending broken gold and silver vessels. A Bodhisattva subdues Śrāvakas by not perfecting the Ten Powers (Tathāgata-balas, the ten powers of a Tathagata), the Four Fearlessnesses (catu-vaiśāradyas, the four kinds of fearlessness), and the Eighteen Unique Qualities of a Buddha (aṣṭādaśa āveṇika-buddha-dharmas, the eighteen unique qualities of a Buddha), and subdues Bodhisattvas by perfecting the Ten Powers, the Four Fearlessnesses, and the Eighteen Unique Qualities of a Buddha. A Bodhisattva subdues Śrāvakas by not perfecting the Six Pāramitās (ṣaṭ-pāramitās, the six perfections) and the Four Saṃgrahavastus (catu-saṃgraha-vastūni, the four means of attracting beings), and subdues Bodhisattvas by perfecting the Six Pāramitās and the Four Saṃgrahavastus. A Bodhisattva subdues Śrāvakas by dwelling alone in forests and thickets, delighting in seclusion, and subdues Bodhisattvas by delighting in gardens, pavilions, and the joy of the Dharma. A Bodhisattva subdues Śrāvakas by eradicating the habits of afflictions, and subdues Bodhisattvas by not eradicating the habits of afflictions. A Bodhisattva subdues Śrāvakas through what is measurable, conceivable, comparable, and countable, and subdues Bodhisattvas through what is immeasurable, inconceivable, incomparable, and countless. This is called subduing.'", "", "At that time, the World-Honored One praised the Dharma Prince Mañjuśrī (Mañjuśrī), saying: 'Excellent! Excellent! You have skillfully explained this subduing of Bodhisattvas. Now listen to me as I speak a parable to further clarify this meaning. Mañjuśrī! It is like a person who spends their entire life praising the water in a cow's footprint, and another person who praises the water of the great ocean. Mañjuśrī! What do you think? Can these two waters be compared?'", "", "Mañjuśrī said to the Buddha: 'World-Honored One! The water in a cow's footprint is very little, and the praise is also little; the great ocean is boundless, and the praise is also boundless.'", "", "The Buddha said: 'So it is. Mañjuśrī! Like the water in a cow's footprint, which is little and the praise is also little, so too is the subduing of Śrāvakas. Like the water of the great ocean, which is boundless and the praise is also boundless, so too is the subduing of Bodhisattvas.'" ] } -------------------------------------------------------------------------------- 复如是。”