Translated by Zhu Faguo, the Tripitaka of the Western Jin Dynasty

Hearing as it is. At one time the Buddha traveled to Mount Lingwu in the city of Wangshe. He was accompanied by a congregation of five hundred great bhikkhus. There were sixty thousand Bodhisattvas. All the great saints have attained the divine power. They have attained the total realization of the wisdom of speech without hindrance. They have been able to preach the sutras and teachings without any difference in words. The changes of the divine feet are unbelievable. They are able to perform all kinds of actions without any obstacles. His name is the Bodhisattva of Undiminished Progress. The Bodhisattva of the Sound of Thunder and the Shock of Might. Moonflower in the night. The Bodhisattva of Rain, Electricity and Words. The Bodhisattva of the bottomless realm. The Bodhisattva who rises to the top of the mountain. The Bodhisattva of pleasure and delight. The bodhisattva who is free from many defilements and who can't stand the light. The Bodhisattva who decides the nature of all living beings. The Bodhisattva who is as strong as a vajra. The most wonderful of all sounds. The Bodhisattva who surpasses the sound of Brahma's majesty. He is the most fearful and fearful of all. The Bodhisattva who has accumulated all virtues like a base treasure. Manjushri, the true Bodhisattva. Such is the head of the hierarchy. Sixty thousand kayas

Of all the sages, Shariputra. In a solitary place with one mind meditating. He rose from his swallow and went to the Buddha's place. At that time the World Honored One was sitting under a tree. He was in the sound of samadhi and was at peace with the sound. At that time, Sherifo was living far away from the World Honored One. Seeing from afar the great saint's majesty and courtesy, he was in peace and harmony. He sought grass and laid a seat on one side of the tree. And he sat in the lotus position. After he sat down, he thought to himself, "This has never happened before. I have never seen anything like this before. The most powerful and honorable of all is the Buddha, who is unparalleled. He is the origin of the path of tranquility. For this reason, all living beings are at peace. The supreme wisdom can be attained by all. All the dharmas are understood. At that time, the Great Sage was still and peaceful. From samadhi he rose and pronounced the words. At that time, Shariputra. Hearing the voice of the Buddha's World Honored One. A good heart was born. He realized his original wish. Going forward to the Buddha's place, he dwells with one mind. He bowed his head and returned to the Buddha with great enthusiasm. I marveled at this verse. And he praised it, saying, "If there are beings who have no hope, who have no thoughts, who walk in the world, who are equal and happy, who are able to endure the Sutra and the Dharma, who are not able to see its flaws, who are able to understand it as if it were illusory and natural, who choose the Dharma as if it were empty and who do not see me, then they are in peace," and "if they do not think about all beings, who do not think of them, who do not see the Dharma, and who do not think of the Dharma, and if there is no living thing, who does not see me, then they are in peace, and all thoughts do not see me. If all thoughts do not see me, there is peace.

From the beginning, they do not meet, they are not confused.

They are not created, they do not dwell, they do not live, they do not see life, they are at peace.

If they are wise, they do not hate all living beings, they have no quarrels with the Dharma.

They do not give up all thoughts, they do not have any, they are at peace.

They are always established, the ones who have been forbidden, the ones who can be merciful to all, who do not be stingy.

Born in the Dharma, they are not stingy.

They have always been established. >

If he is at peace with the world through patience and humiliation, and he has not seen the greed of quarrels

He who does not advance, nor slacken, and does not want to be patiently insulted, is at peace

He who dwells in the truth and firmness, with one mind and one heart, and does not have any thoughts, and removes his cares, is at peace

If he is not enlightened, nor wise, nor follows the teachings of the wisdomless, is at peace

If he has no understanding, nor wisdom, nor does he follow the teachings of the wisdomless, is at peace. And if he does not follow the teachings of the unwise

If he does not know, nor is he ignorant, nor does he think of wisdom, then he is at peace

If he is in a place of idleness, and a colony, and he practices equality in these two things

Not only is it a colony, but he does not think of idleness, and he is at peace

If he travels a long time, and wears poor clothes, and wears bad clothes, and wears bad clothing, and wears bad clothes, and wears bad clothes, and wears bad clothes, and wears bad clothes, and wears bad clothes, and wears bad clothes, and wears bad clothes, and wears bad clothes, and wears bad clothes, and wears bad clothes, and he does bad clothes, and we does bad things.

It is peaceful to be free of delusion, free of solid thoughts, free of thoughts of dwelling

It is peaceful to be free of thoughts in one's mind, free of thoughts of purity, and free of actions in one's body

It is peaceful to be free of thoughts of arising, free of thoughts of rising, free of dwelling, free of wanting to be where one is

It is peaceful to be diligent at all times, to have a time to go, and to have a time to go, and to have no words

It is peaceful to be free of thoughts of doing or not doing, free of delusion, and free of peculiar thoughts

It is peaceful to be a Buddhist monk who does not think that he is a special person, and who does not think that he is a special person. If you can realize the Dharma of silence, without delusion, then you are at peace

Then the World-Honored One praised Shariputra, saying. "Good, good, good. The knowledge of the Dharma is far-reaching, and the practice of wisdom and righteousness is extremely complete. The Dharma is the only way to fulfill the Way. How fast. Now Sharifo. I have traveled to all the Jaintia mountains. The scholars, the bhikkhus and the Bodhisattvas. All of them are here to receive the teachings of the Way. Then Shariputra went to the Buddha and said. "I am unable to fulfill my duties, so I ask you to gather me here. What is the reason for this? All the great warriors. They are more powerful than the dragon and their wisdom is endless. They are beyond my reach. At that time, the World Honored One released light from his body. He shone in the three thousand worlds. At that time, all the Bodhisattvas in the Buddha's realm. They were enlightened by this light. They all came to gather at Mount Lingwu in a single moment of thought. They went to the Buddha's place and bowed at his feet. They circled the Buddha three times and returned to the air. Idle Bhikkhus and Bodhisattvas. They came to the Buddha's place and bowed to the ground. They returned to sit on one side. In the great city of Wangshe, there were countless people and hundreds of thousands of people. They came to the Buddha's place and bowed to the ground. They retired to sit on one side.

Then the World Honored One. Seeing the countless multitudes assembled, he lifted up his honored face and looked at Manjushri's face. He lifted up his honorable face and looked at Manjushri's face. He laughed and smiled. Manjushri then rose from his seat. He was favoring his right shoulder and his right knee was on the ground. He crossed his arms and asked the Buddha. "What is the reason for this smile? The Buddha has never been happy in vain. The Buddha told Manjushri. There are ten thousand Bodhisattvas on Lingwu Mountain. All of them are preaching the classics. The name of the sutra is "Metaphorical Elephant". They have spoken of them in the past. The sage Ananda heard what the Buddha said. He got up from his seat and put on his clothes. Kneeling long and crossing his arms, he bowed his head and returned to himself. World Honored One Counsel all sentient beings for eternal peace. I wish to proclaim the Sutra of the Metaphorical Elephant. It is a rare and precious thing to hear. I wish to speak it at the right time to all the sects. All of them will gather to hear this sutra. They will be able to penetrate into the light of the mysterious and subtle. That's why. The Buddha's supreme dignity is unmatched by any other in the three realms. When you look at Manjushri's face, you smile. I will smile when I see it. This is not false will be intentional. Buddha said. The Buddha said. Ananda. Thou hast seen and perceived the different virtues of the pearl. The wisdom of those who can recognize it cannot be limited. Ananda. Listen carefully and think well. I will tell thee the meaning of the smile of the One Who Laughs. So Ananda and the masses were taught to listen. The Buddha said to Ananda. If there are beings who believe in the Dharma. They move like elephants. Those who believe in the Dharma are like elephants swimming. They also walk like dragons. Those who love the true meaning of the Dharma They are the steps of a master. They move and advance in a manner that honors no There is no peer. The Buddha said to Ananda. This Sutra is to please the Bodhisattvas. It is the Sutra and Dharma teaching that is obedient to the Bodhisattvas. They should be consulted. The merit and virtue of the present is now present. After my death. This sutra will be returned to all Bodhisattvas. Hold it in your hands. The mind is quiet and calm so that it is returned to emptiness. Recite it orally and mentally as the Bodhisattvas' treasure. It will not be returned to the bodhisattvas who are weak in virtue and darkness. It is not to be returned to the body of the Bodhisattva who harbors poisonous sycophancy. And not to the hand of the Bodhisattva of many desires and delusions

Then the World Honored One. The Buddha's presence in the world was a blessing to all. The Buddha's name is Manjushri, and the Buddha's name is Shri Manjushri. The first thing that I want to do is to ask the Buddha. I would like to ask the Buddha the true and profound law. I want to ask the Buddha about the true and far-reaching Dharma, which is beyond the reach of all sound-hearers and karmic consciousnesses. The Bodhisattvas are all in the process of realizing it. I think that they are of the same kind. Manjushri went to the Buddha and said. "Only this is true, World Honored One. I would like to ask the Buddha about the True and Equal Enlightenment. I would not dare to speak to you if I could see someone who would listen to me. The Buddha told Manjushri. I will not allow you to ask. All the people of the assembly are gathered here, and we are honored.

Manjushri said to the Buddha.

Manjushri said to the Buddha, "What does it mean for a Bodhisattva to be able to establish the Dharma of merit and honor? The Bodhisattva's actions are all manifested. The Buddha's life is like the moon in the water. The Buddha's kingdom is like the moon in water.

The Buddha said. I am very glad to hear that. Manjushri. The Buddha said, "I am not a man of the world, but I am a man of the world, and I am a man of the world. The Buddha is the one who separates them all. The virtue of building up merit and honor. Listen carefully and think well. Manjushri and the masses. I have been taught to listen.

The Buddha told Manjushri. If there are bodhisattvas who are practicing the six dharmas. And can fulfill the teachings of the Way. And be endowed with all the virtues of merit and honor. What are the six. If there is a Bodhisattva. Practicing the infinite degree of giving. Giving all things without stinting and without covetousness. To be fully obedient and not to see the body. He establishes the forbidden precepts and does not commit many evils. Not seeing the self but understanding the righteousness. Achievement of patience and humiliation, gentleness and tranquility. The heart does not harbor hatred. Witnessing liberation and not being in stagnation. The body is free from behavior. The mind is free from all thoughts and separates everything. The mind is dedicated to the door of liberation. The mind is always at peace. The mind is always at peace. The mind is always at peace. The mind does not want to realize the wisdom of the path. One's own body is not separated from the five interests. All the places of birth are made to be realized. These are the six dharmas. The Bodhisattvas are fully aware of these dharmas. The Buddha said to Manjushri: "There are six more dharmas that fulfill this. There are six more dharmas that fulfill this. The Dharma that establishes all merit and honor. What are these six? First, the Bodhisattva goes to the hells. The first is that the Bodhisattva goes to the hells and takes care of the burnt ones so that they may be born in heaven. In the animal world, they are disturbed and restless. Or they are angry and confused and do not know what is right. He takes in their nature and shows them the gentle and subtle law. In the case of the lowly common people, they will be enlightened with the teachings of the Holy King of the Wheel. Then they are enlightened with the powerful and noble position of the Holy King of the Wheel of Fortune. All of them are enlightened with the five interests of all living beings. The place of birth is different from all others. I know that I can enter the land of the Buddhas at any time. In the Dharma body, there is no movement. There is no coming, no going, but all the Buddhas are present in all lands. He speaks and teaches in trillions of voices. Each one is able to hear it. His mind is always fixed and unbiased. These are the Six Dharma Bodhisattvas who establish all merit.

Manjushri asked the Buddha again. What does it mean for a Bodhisattva to take care of the hells so that he may be born in heaven? The Buddha told Manjushri. The Buddha said to Manjushri: "The Bodhisattva Mahasiddhi, with his great lotus blossom samadhi, is receiving. The Buddha said to Manjushri, "I will protect the hells, and then I will go there to help them. Then all of them will be able to ascend to heavenly peace. For the reason that all living beings are afflicted. To show the most selective palace in the Dolomites. Seeing the cause of this affliction, one is sick of it. And be relieved of all afflictions. Speak the classics for the hellish people. To make an infinite number of hundreds of thousands of people overcome the pain of hell. This is the Bodhisattva who takes care of the hells so that he can be relieved of the burning affliction. He has always obeyed the Dharma without fail.

Manjushri again asked the Buddha. What does it mean for a Bodhisattva to take care of the disturbances and relieve the animals of their confusion? He was born on earth in a place of peace and happiness. The Buddha said to Manjushri. The Buddha told Manjushri, "The Bodhisattva has a samadhi. It is called Silence. This is the time when he is in the process of receiving this samadhi. He is able to take care of those who are in the animal world. They are able to keep their hearts unruffled and their minds happy. Then they can be born on earth in peace. Guard the three things and speak the sutra and dharma. To establish the Way for an infinite number of living beings and the like. This is the Bodhisattva's way of taking care of the animal's troubled mind and bringing it to earth. Manjushri asked the Buddha again. "What does it mean for a Bodhisattva to be born into a lowly commoner's family? He can then receive the virtue of the peace and privacy of the Holy King of the Wheel of Fortune. The Buddha told Manjushri. There are three kinds of samadhi. The name of this is to enter into the pure and tranquilized mind and to receive rightly. By this samadhi, all the bad seeds are transcended. All of them are purified. Though born in a small caste. One can receive the virtue of peace and solace from the Holy King of the Wheel. This is the Bodhisattva who is born into a lowly commoner's family. But he receives the virtue of the peace and privacy of the Holy King of the Wheel of Fortune.

Manjushri asked again. What does it mean to say that the World Honored One's universal birth into the five worlds of life is beyond the differences of all living beings? The Buddha told Manjushri. There are three kinds of samadhi. The name of this is to dispel all actions and illuminate the special. With this fixed intention one is receiving. When the Bodhisattva abides in this fixation. The Buddha's five interests are manifested to guide all beings. To make them realize the transcendent and extraordinary actions. All of them develop the supreme path of truth.

Manjushri then asked the Buddha. What does it mean for a Bodhisattva to enter the land of all Buddhas at any time and at any convenience? The Dharma body does not move from one place to another. In the Dharma body, he does not move from place to place, and does not come or go. The Dharma body does not move and does not come or go. Like the moon appearing as water. The Buddha told Manjushri. There is a samadhi. It is called the Bodhisattva of the Entrance into the Sounds. With this fixed mind when it is being established. He is able to manifest his own body in the ten directions. East, west, south, north, four dimensions, up and down. It doesn't move and doesn't come and go. With this fixed mind. I see all the Buddhas in the ten directions. Hear the Sutras. This is the Bodhisattva who does not move from place to place at any time. All the Buddhas' lands appear. Like the moon appearing as water, it does not come and go. The bodhisattva who is thus surrounded and transformed has no contact with the world

Wen Shriji again spoke to the Buddha, saying. What is meant by the bodhisattva's speaking a thousand billion sounds and teaching so that everyone can hear them? The Buddha told Manjushri. The Buddha said to Manjushri: "Thus the Bodhisattva has attained the totalization of the infinite revolutions. He realized the nature of the aspirations of infinite beings and spoke according to their words. The sound of countless voices and the teachings of countless voices are all heard. He realizes their interests and attains this total enlightenment. Performing all the sounds to be heard universally. Each of them speaks without error. This is the Bodhisattva who performs all the sounds of the Trillion Sounds, and makes his words and teachings accessible to all

So Manjushri went to the Buddha and said. "I am the only one who can do this. All Bodhisattvas are good in power and convenience. It is difficult to be understood that there is no one who can surpass them. This is the classic text that all Bodhisattvas should always learn. What is the karma that leads to the door of faith and liberation?

The Buddha told Manjushri. The Bodhisattva who wishes to study these classics. Then he should believe in the door of emptiness.

And he asked His Holiness. What is emptiness. The Buddha said to Manjushri. Emptiness is nothingness. There is no dust or dirt, no anarchy or harm. It is not forgotten. The same is true of all dharmas. There is no dirt, no harm, and no forgetfulness. It is like emptiness. There is no giving, no holding of precepts, no endurance, no honoring, one-pointedness, no wisdom. There is no way to reach them. This is Manjushri. All the dharmas do not have the wisdom of giving, precepts, endurance, refinement, and silence. They are like emptiness. For this reason there is no understanding and no elimination. All dharmas are the same. They are like emptiness. There is nothing that can be created by those who have practiced it. All dharmas are the same. Then there is no action and no creation. Like emptiness, there is no darkness or light. All dharmas are like this. There is no darkness and no light like the void. It is boundless and ungraspable. All dharmas are like this. There is no limit to them. Ungraspable like the void. There is no right way or wrong way. All dharmas are like this. There is no right or wrong path like emptiness. Not establishing a body free from all leaky actions. One does not learn from the voice-hearers. Do not aspire to be a Karmic consciousness. No attachment to the Buddhas. The supreme Mahayana dharmas are like this. Do not learn the Mahayana of the sound-hearers and the karmic realizations. It is like emptiness. There is no thought and no separation. The dharmas are like that. There is no delusion and no distinction. Like emptiness, there is no lifting, no lowering, no advancing, no slackening. All dharmas are like that. There is no advancement and no slackness like emptiness. There are no shoulds or should nots, no doubles, no onlys. All dharmas are like this. There are no shoulds, no shoulds, no shoulds, no shoulds, no shoulds, no shoulds, no shoulds, no shoulds They are like emptiness. All living beings are illuminated without being defiled or made impure. All dharmas are like this. They can never be defiled until they are extinguished. For this reason they cannot be extinguished. They are like emptiness. There is nothing to build up and nothing to live in. It is immovable, unshakeable, and has no place. The Buddha told Manjushri. The Bodhisattva Mahasiddha realizes that all beings have no dwelling place. Not observing and seeing that there is a place. The Buddha said to Manjushri: "The Buddha said to Manjushri. Immovable, unshakeable, no dwelling place. The Buddha said. This is Manjushri. The Dharma is natural. He who desires to see the supreme truth of the Buddha They are evil-minded. He who has evil views seeks to enter right view. He who seeks the right view is a mudra. It is not the fruit of great virtue and has no great merit. He who reaches the Mudra is not the fruit of great virtue. If they have no merit, they are blessed by all the people of the world. The world is full of blessings. Then he has no hope in the blessings of the world. When he has no hope in the blessings of the world. He is able to realize the wisdom of tranquility. When one has attained the wisdom of tranquility, one can quickly attain the Dharma patience of non-subordination.

Then there were sixty bhikkhus in the congregation. All of them were very slow to realize this. Now the Buddha has promulgated the teaching that the paths of the underworld are confusing. All the external evil learners have all the same words. How can this be practiced? In the past, the World Honored One repeated this teaching. He is also like Vrndavana. Mahārāja Gautama. A??ākīya. And now I am leaving Pishu Jagannath. Biruchi. Nirvana and others. They all say this. Why does K???a also say this? What is the difference? What are the rules to be followed. The first thing I'd like to say is that I'm not sure what I'd like to do.

Then the World Honored One knew the thoughts of the sixty bhikkhus and others who were very slow. He said to Manjushri. The Buddha is the Ruler to the True Enlightenment. The Buddha is the most true realization of the Buddha's existence. The Buddha's teachings are the same as those of the external heterodoxies, but the external heterodoxies are unable to distinguish between the righteousness of the Buddha's sayings.

Sixty bhikkhus heard this. The first is that the Buddha's teachings are not the same as those of the other disciplines. The first is that the Buddha's teachings are not a good thing. They were not happy to hear it, but got up from their seats and went away without any reason. The Buddha said to the bhikkhus, the sages, and so on. "Where do you want to go? The bhikkhus said to Manjushri. We do not understand what the Dharma says. Then Sherifo said to the bhikkhus, the sages, and others. "This is a good thing. Let this matter be recapitulated. Wait a moment. I will ask the Supreme Truth. Why do you say this? When the bhikkhus heard Sherif's teaching, they returned to their seats.

Then Shariputra went to the Buddha and asked him. "What is the reason for the Buddha's pronouncement of these words? The Buddha said, "Why did you make all the bhikkhus hesitant? I wish that the World Honored One. I hope that the World Honored One will be kind enough to help me break the nets.

Then the World-Honored One said to Shariputra. "What is the meaning of this? There is a bhikkhu who has no remaining bonds. I am not sure what I mean, but I am sure that I will be able to do it. I would rather have a doubtful heart than a bashful one. The answer was no. World Honored One. The one who has seen the meaning of the word is practicing as a bhikkhu. In all the sounds and all the words. He is not afraid of anything, nor is he bashful about it. Not to mention the bhikkhu leakage exhaustion of the intention to solve the no remaining bondage doubt fear also.

The Buddha told Shariputra. The Buddha said to Shariputra: "There may be fools whose minds are blocked by the darkness. The Buddha said to him. The Buddha said to him, "I have no idea what I am talking about, but I have no idea what I am talking about. Then Shariputra asked the Buddha again. I wish that the Great Sage. I wish that the Great Sage would reveal the meaning of these teachings. I wish that the participants would be relieved of their delusion and have a clear mind.

The Buddha told Shariputra. "I have seen the Buddha in a dream. I am not sure if I have seen the true human form. The Buddha said that what he saw in his dream was not real. The Buddha said, "I'm not sure if I've seen it in my dreams, but it's not real. It is all due to the thought of the thought of the thought. There is no thought, no thought of meeting. There is nothing. Then we understand that K???a has no separate thoughts, no critical thoughts. There is no thought of thought. There is no thought of meeting. Without all, one realizes that all beings and all things are illusory. Not seeing reality. Then one can realize the confusion of all dharmas, the inversion of the dharmas, and the indulgence of the dharmas. One has realized the confusion of all dharmas. Therefore, the Buddha is fully capable of declaring confusion and evil views. He has been able to distinguish all dharmas Are all evil views. Then he does not follow the sixty-two views of confusion and evil doubt. This is the reason why Sherifo If there is any desire to view the supreme truth of K???a, then it will fall into the evil view. Therefore, Shariputra. The Buddha says this. If anyone desires to view the body of K???a, he falls into evil view. Remove the thought of seeing and hearing. There is no evil vision for the sake of visualizing K???a.

Then Shariputra asked the Buddha again. What does the World Honored One mean by bringing his evil-minded people into righteousness? The Buddha said to Shariputra. All fools and mortals. All delusional thoughts should not be. The place where they can be initiated and established. They do not believe in this matter. They do not believe in this matter. They do not build up their own body, and they do not believe in their own life. They see their own body, their own life. I am the one who craves for me. I know the difference. The color and the image, the sight, the hearing, the thought and the knowledge. I have no knowledge of what is said and what is pleasured. All such things are not all. This is what is born. It is the unborn. It is falsehood. All truthful words are without substance. The false is to be known. It is the absence of a domain and the absence of an image. To have no domains is to have evil views. Buddha for Sherifo. It is like that. Seeing all the falsehoods is not to be confused. It is called evil view. Then it is the same as the evil view of the layman. For this reason. Shariputra. Knowing that he has fallen into evil views leads to right views.

Sherifo. I asked the Buddha again. What is the meaning of the right view of the person who gives to him. The blessing is not great and the merit is not far away. The Buddha said to Shariputra. If someone is like this to give. If one were to give them the blessing of the many, he would become a non-being and close to the non-being. He who does not do anything. There are no small blessings and no great merits. There is no small name and no big name. What is the reason for this. His inaction is free from all rewards of merit. They have no place. At that time, Shariputra. He asked the Buddha again. How is it that the Buddha to the Truth speaks of nothingness without a place. The present marvels at inaction. The most peculiar and infinite in merit. The Buddha said to Shariputra. Foolish mortals are full of behavior. Counting the life span of me, myself and others. The Buddha therefore contemplates inaction. His merits are infinite, and he shows his place. He wants to make all people free from the problem of the beginning and the end, so he sighs for the special. And Shariputra. When you see that the virtuous and the holy are neither virtuous nor holy nor blessed. This is the way to realize the virtuous and the holy. The desire to be free from all blessings is like a farmer. Each one gets what he sows. But if the grain grows in the opposite direction. Or the thorns and grasses that are filthy. What is the will of Shariputra. Is the farmer's report true? This kind of thorns, grass, dirty blemishes, yes. Shariputra replied. No, Your Holiness. Buddha said. The Buddha said. Shariputra. If a farmer plants his seed in the ground. The thorns and thistles are born here. The ground becomes dirty and hungry and turns into onions. This is the case, Shariputra. Giving to sages and saints for the sake of merit. I cannot rejoice. This non-good seed will not become fruit. There is nothing to be gained. If you do not establish the field of inaction. Then we shall know the fruits of birth and death. Therefore, Shariputra. I want to achieve equality. It is not a great blessing to be equal to inaction. It is not a great merit.

Then Shariputra asked the Buddha again. Only the World Honored One. What is the practice of inaction. It is not a great blessing or a great merit. What is the blessing of giving to the people of the world? The Buddha said to Shariputra. If you do not think of small blessings. There is no thought of great blessings. This is the virtue of cultivating the blessings of the world. If you are able to cultivate the virtue of all blessings. If one does not realize that one is not subject to rewards. This is to choke on the great blessings of the world. If Shariputra. The giver builds a field of endless virtue. He who does not receive its splendor does not receive its reality. For this reason, those who give in this way. He is not blessed with great fortune or great merit. The blessings of the world are not rewarded. Shariputra asked the Buddha again. "What is it, World Honored One? For the sake of giving to the many blessings to enter into the many blessings. There is no fruitful reward. The Buddha said. What is it that Shariputra wishes. The blessing of the many is based on nothing. The Buddha said: "I am not a man of the world, but a man of the world. Sherifo white Buddha. No, Your Holiness. If he gives blessings to all in accordance with nothing. Without retribution, there is no fruitfulness. If he does nothing, he has nothing to seek. The virtuous and holy ones also have nothing to look forward to. The Buddha said. Good, good, good. Shariputra. It is true that the blessings of the world are as they say. If someone were to bestow this blessing, there would be no hope.

Then Shariputra asked the Buddha again. What is it, World Honored One? There is no reward for those who give without being endowed with empty wisdom. The Buddha said to Shariputra. He who is able to realize that all dharmas are natural. Is his righteousness real or imaginary? His Holiness said. If one can realize that all dharmas are natural. He who knows that all dharmas are natural is able to distinguish between the natural and the illusory. He who knows that all dharmas are illusory. He should realize the wisdom of emptiness. That is why. All dharmas are naturally like illusions. It is the Buddha who says that they are like illusions. He is the wisdom of emptiness. Therefore, World Honored One. He knows that all dharmas are naturally like illusions. What is the reason for this? I do not realize that there is nothing to be achieved by the Dharma. There is nothing to be gained. The Buddha said. Good, good, good. Shariputra. As you say. If there is a dharma that actually has a place. If there is an owner who thinks and acts in the true sense of the word. Then one does not know again the meaning of the extinction of all beings and the meaning of nothingness. With all dharmas there is no truth without meaning. For this reason. Enlighten and liberate beings of five interests such as river sand and so on so that they can be extinguished. All living beings and the like without loss. All sentient beings come out of nothingness. This is the case, Shariputra. What is the reason for this? All beings think of nothingness. Their thoughts are not captured. This is why it is called the wisdom of emptiness. This is why they use what they have learned to bestow blessings. There are no rewards or fruits. The wisdom of emptiness is also present.

Then Shariputra asked the Buddha. What is the wisdom of emptiness? For this reason. I can quickly realize the Dharma patience without any origin.

The Buddha said. He who is in nothingness and does not create evidence. This is called the wisdom of emptiness. Shariputra. What is nothingness. Knowing that the body is nothing. The lifespan of us is also nothing. Seeing that there is always something permanent. The thought of the Buddha's saints being nothing is also nothing. The thought of nothingness of the Buddhas and saints. Cure all thoughts of the mind. All the wanderings of the mind are void. Shariputra. Those who can consult such a likeness. When one realizes the wisdom of the Buddha to the point of liberation. This Shariputra. With the wisdom of emptiness and distinction as such. Then he will be able to quickly attain the Dharma patience that is free from all origination.

When these words were spoken. The 40,000 Bodhisattvas all realized the endurance of the Dharma. The six thousand men who had been given the great Taoist idea of the Dharma. The thirty-six thousand sons of heaven will come to the path when the time of wisdom comes. The sixty bhikkhus were very slow to realize this. They are not able to realize the meaning of the Dharma, but they are able to realize the meaning of the Dharma. They all raised their voices in the same tone. They said to the Buddha. We, the World Honored One, have been taught by the Six Teachers from now on. From now on, we have been taught by six teachers and have become monks. The Buddha is not my teacher and I do not accept the Dharma and do not belong to the holy congregation. From now on there is no work and no retribution. There will be no provocations and no evils.

All the congregations heard this. The people of the infinite number of people were astonished and did not know what to do. And they all said to themselves. These bhikkhus will seek to confuse. They are far from the Buddha and have violated the law. They will give up the forbidden precepts and go to foreign schools. So this is the reason why I am saying this.

Then Shariputra. He said, "I am not a monk, but I am a Buddhist monk. He said to all the bhikkhus. "What is the reason for your saying this? There is no Buddha in our body from now on. We have become satsangs from a different school of thought. The bhikkhus then reported to Shariputra. From now on I will honor the six teachers. All that is returned to is one phase. I do not see the six entrances. This is why I don't see several kinds of Buddhas. I do not want to become a monk.

Sheriff asked again. Why do the sages repeat this statement. From today onwards, they do not take the Buddha as the holy teacher. The bhikkhus reported. From this day forward, you will be in your own place and not in another. From this day forward, you will be your own teacher and not another's. I am my own teacher and not another's. That is why I did not take the Buddha as my holy teacher. What is the reason for this. The Buddha's realization is not separate from my own self. The Buddha's self is not separate from the Buddha.

Then Shariputra asked again and again. All the bhikkhus, all the sages, and so on. Why do you repeat. From now on do not start to receive the Dharma do not return to the holy congregation. The bhikkhus replied. There is no Dharma that can be returned to the mind. And there is no assembly, therefore not to the Dharma congregation.

Sherifo asked the bhikkhus again. Why do you speak? From this day forward there is no karma and no work. The bhikkhus said. From this day forward, I have realized that all dharmas have no work. It is not the case that they are not created nor are they not created. For this reason. From this day forward there is no karma.

Sherifo, in response, asked again. Why do you say to him. From now on there is no fruit. The bhikkhus replied. The friends of the fools do not understand. Therefore, the interest in life and death is entangled in the end. We are fools with no cause and no reward. For this reason. From now on there is no reward.

Then Shariputra asked again. From now on there is no calamity. The bhikkhus said. We have realized that all dharmas are silent and extinguished. We have realized that all dharmas have no law and no reward. Therefore all dharmas have no fruits. For this reason we say. From now on there is no calamity.

Then Shariputra asked again. Why do you repeat this statement. From now on there is no evil. The bhikkhus said. From now on we know the interest of all dharmas. There is no evil. There is no enlightenment or non-enlightenment. There is no law without law. For this reason. From now on there is no evil interest. There is also no disinterest and no law.

Then the bhikkhus said as follows: "This is the meaning of the self-abandonment. The three thousand and six hundred bhikkhus who heard it at that time. The world's most important thing is to understand the meaning of the word. Then the World Honored One praised the bhikkhus and said. Good, good. He who has no gain in all dharmas is truly gained.

And he asked His Holiness. What is the meaning of having attained something in the Dharma? The Buddha said to Manjushri. The Buddha said to Manjushri. It is the attainment of the endurance of the Dharma from birth. Manjushri also asked. "If there is a Bodhisattva. If there is a Bodhisattva who desires to attain the endurance of the Dharma that has nothing to do with birth. What should he learn and how should he establish it? What does it mean to be practiced? The Buddha wants to know. Manjushri. Learn the Dharma without upstream all wisdom. The meaning of all wisdom. Always practicing the Dharma patience without any source of origin. At that time the Buddha said

I wish to learn the Buddha's wisdom, which is the highest of all studies

Not to accept all dharmas, nor to surrender them

The Dharma has no gain, nor does it transcend attainment

The Dharma has nothing, and the fools want to have it

To get rid of this line of work, therefore, I will speak to the people

The opposite of what is born from the desire for pleasure is not to be believed in,and nothing arises from that belief

If you can give up the devil's affairs, the Buddha's path will be the most honorable

If you can give up the devil's affairs, then you will not know what is happening to you. >If you are ignorant of the meaning of the Buddha's teachings

There are many kinds of births, and fools see them differently

There are no many births, and they are all one

The Buddha is the world's brightest wisdom, and he speaks for the mortals

The Buddha cannot follow the path of the Buddha because of the thought of my own self

The Buddha says that we should be like this, and that we should destroy all the cravings

The Buddha is far away from the anger of the fools, and he thinks that he is not in the world

No thoughts of the Buddha's existence are in the world, and that he will be annihilated.

Enlightenment of desire and rage, therefore we say, "Silence and emptiness."

There is no birth in meditation, therefore we sigh at the Mudra.

The praise of annihilation is far from the Buddha's teachings.

To wish to give alms and to follow the forbidden precepts, if you wish for the path of bliss,

you are not practicing Buddhism, but you are trying to learn to think.

The fools, or those who are vain, don't understand that there is nothing in the world.

The dharmas have one thought, and a number of thoughts.

It is not difficult for a man to see the five fingers and attain the Way

The Way is not far from a man, nor is it near

It is far from a man because he strives for a falsehood

Fools are different in their ways, and they seek the shortest thing in the world

That is the one who follows the precepts. This is the one who commits the evils

That is the man who carries out the Dharma with good deeds, and that which is created is not created at all

That which does not receive the knowledge of God is like an illusion, and there is nothing that one can see.

There is no precepts, no evils

The cause of all dharmas is the same as the cause of all dharmas, and there is no self in them

If for hundreds of millions of years one gives to others without equal

If one raises the highest precepts and the mentor does not accept them

If one goes away from the mind and gives to others with no expectation

And then one sees the teaching of a different kind

Saying that one is blessed by giving, and that one can be born in heaven with the precepts

They can't get anything. This is the supreme path

Fools are perverted and have delusions of grandeur

We shall attain Dharma patience without starting anything

Nothing comes from the Dharma, and the mind doesn't think of what is born

It's not difficult to attain Dharma patience, and it won't take more than a hundred million lifetimes to achieve it

If there is a Dharma, then all Dharma has nothing to do

Nothing has no origin and nothing has no dwelling place, but the thought is like the emptiness of space

Numerous billions of Buddhas proclaim the supreme Dharma

To eliminate lust, anger, and suspicion, and to make the Dharma a reality. >"To dispel the doubt of lust and anger, all dharmas are endless."

If all dharmas were real, they would be endless."

If they were not, they would not be attainable."

Lust, anger, and anger are infinite. If there is no cliff, then there is no root."

If there were no buds, then how could there be any flowers."

If there were no leaves, then how could there be flowers?

There are no living beings, neither are they born nor are they extinguished

It is as if a woman who is in lust has no children

If there are no children, then there is no sorrow for children

Wise to see that this is the case, and that nothing can be born of this, then there is no fear, and there is no suffering of birth and death

Fools are confused by the false, and do not know that the law is like a phantom, and that it is a falsehood, and that it is a falsehood, and that it is a falsehood, and that it is a falsehood, and that it is a falsehood, and that it is a falsehood.

This teaching, infinite and boundless

Numerous and infinite, then you will not be tired of it

As the Buddha said, "This is the beginning of the world, and there is no end to it."

The same is true for the beginning of the world, which is the middle of the world

There is no end to the thought of the end of the world, and there is no bottom of the world, which is the void of the world, which is not the world of men.

Because of this delusion, the mind is turned away

When the net of delusion is over, what is the cause of Buddhahood

When there is no thought of enlightenment, then there is nothing to be achieved

There are no dharmas that can be born from a fool's desire to bring them into being

Voidness cannot be caught, and there are no places where they can be found

Voidness is nothing, and there is no formlessness

If you contemplate emptiness, then you can understand the way

As if you understand the way of the Buddha, then there is no way of understanding, and the path is not a path. It is also as if the realm of living beings is equal to the realm of emptiness

It is not difficult for them to realize this path

It is not difficult to realize the path of Buddhahood if they don't seek to attain enlightenment, if they don't think about it, and if they don't follow it

It is not difficult to realize the path of Buddhahood if they don't seek to fulfill the dharmas. The one who has nothing to gain, who has nothing to gain from the highest path

The one whose mind is always on the forbidden path, who thinks that there's no truth in the way of enlightenment

He doesn't follow the Buddha's teachings, who wants to be rewarded for what he's done

The one who doesn't do anything, who has no idea of what he's doing, who has no idea of what he's doing, who has no idea of what he's doing, who has no idea of what he's doing.

No bondage and no liberation, this is the supreme wisdom

He who wishes to follow the precepts and also wishes to violate the prohibitions

These two prohibitions are both prohibitions, none of which is the supreme prohibition

There is no difference in all the dharmas, no difference in the thoughts

If you understand and realize that there is no vision, this is the Buddha's way of doing things

This is the way his mind is free from births, like empty space

He receives the decision to accept such a thing as this, which is the true silent will

He who does not have thoughts, all of them, have no thoughts, and all of them, all of them, have no thoughts. No thought

No mind, no birth, the Buddha's Way is not hard to attain

Its does not suffer from craving, it is not made by craving

Craving is not born, the Buddha's Way is not hard to attain

If one does not tire of the number of kalpas, one is not afraid of the hundreds of millions of births and deaths, the Buddha's Way is not hard to attain

Thereupon, the World-Honored One spoke this ode. He told Manjushri. I am not sure if this is the right way to go. If any person believes in the classics, he or she will hear them without doubt or hesitation. He is not a doubtful person who hears them without hesitation. He will say it for others. With full understanding of the meaning. Then he will be rewarded with twenty things of merit and virtue. What are the twenty things? First, all the gods and goddesses of the heavens are around. Secondly, all the great dragons come to protect them. Third, all the great ghosts and gods are **** defense. Fourth, the mind is always at peace and has never seen any disturbance. Fifth, they are honored wherever they are born. Sixth, they are always aware of their destiny. Seven says that the place where one is born, one always gets the five passages. Eight says that one can quickly attain Dharma patience and see Maitreya Bodhisattva again. Nine said that the essence of specialized practice of this classic. The heart don't don't sleep and tiredness. It is said that if the sleep often in the dream to see the Buddha. I will also be able to see the Bodhisattvas. It is said that if one believes in this sutra with all one's heart. When one attains the patience of the Dharma, one will be able to realize the patience of the Dharma. Twelve says that if anyone receives this text. In the present life, he will be able to put an end to the criticisms. Thirteen says that if one walks on the path of snakes and tritons, one will never be afraid to read this text. I will never be afraid of reading this sutra. It is said that if one contemplates this sutra, one can subdue the enmity and enmity. It is said that if one can concentrate on these scriptures. He will attain the universal light of samadhi. If one can understand this scripture. Then one will know that all sins are eliminated. Seventeen says that if one speaks of this scripture, one can obtain an incalculable number of thousands of Dharma doors. It is said that wherever one is born, one will not lose the heart of the Way. Nineteen says that where one is born, one can see the Buddhas face to face. To the infinite number of essentials of the totalization of the Dharma. When he contemplates these classics. The demons have never been able to do so. The Buddha can be seen in all the places where one is born. The twentieth says that if one contemplates this sutra, one's wish will be realized. Two-footed, three-footed, four-footed poisonous insects all **** protection. If there are non-people want to come to fear. Kings and courtiers flying corpses and evil spirits want to come to fear. There is no one who can violate it. The Buddha said to Manjushri. This is the honor of twenty merits and virtues. The Venerable Master Bhikkhu heard this classic. They are happy to believe without doubt or hesitation. They hold it and recite it in their hearts. The Buddha said: "I am a medicine tree named Universal Medicine, and I am a medicine tree named Universal Medicine. It is like a medicinal tree named Universal Healing. It is capable of curing all diseases. The Sutra is like this. It cures all the diseases of lust, anger, dementia, and thoughts. The Buddha said to Manjushri. As Ren said, there is no difference. The Sutra. It is to eliminate the obstacles of all beings who have the five yin and the six evils, the three poisons and the five covers, the twelve karmic causes, the ninety-six paths, and the sixty-two doubts and evil views. The reason for this is. It was in the past, a long time ago. It is the infinite and uncountable number of years. The number of them is more than this. At that time, there was a Buddha named Leshizibu. He met an infinite number of people. In the midst of the masses, he preached the classics. At that time, the Buddha Lakshikibu attained the True and Equal Enlightenment. There was a Bodhisattva named Vajrapani. He heard the classics at the Buddha's place. His mind did not doubt or hesitate. He immediately received the merits and virtues of these classics. He holds it, recites it, and reads it with great faith. Traveling into counties, counties, counties, settlements, states, cities, and great states. They are happy to see them. They all say, "A good doctor is coming to cure all my illnesses. I believed with all my heart, and I was glad to see him. At that time, a hundred thousand people*** met together. They all went to the place of Vajrapani Bodhisattva. Each seeking protection. Vajrapani. With a heart of faith and sorrow. He used this classic mantra to spell out to all the people. He took the incantations from this sutra To protect them all with virtue and labor. And with a host of guards. Manjushri. What is the meaning of the mantra? He said, "There is no whammy (1) to be free from (2) to be disciplined (3) to be good (4) to have no reality (5) to have no place (6) to be free from confusion (7) to honor emptiness (8) to be desolate as if it were illusory (9) to have no birth (10) to be unattainable (11) to be charitable (12) to be sensitive to the living beings (13) to be underneath all things (14) to seek the path (15) to be diligent in the righteousness of the mind (16) to be free of churches (17) to have a mantra (18)

The mantra is to protect all living beings. >This is the mantra that will protect all living beings. If you are suffering from a disease of annoyance to a disease of distress. The pain of all the sufferings is unspeakable. The following are some of the most important things that can be done to help you. All the dragons and gods of the heavens and the non-human beings who see the enchanting people. And other poisonous insects such as pythons, snakes, tigers, wolves, mosquitoes, gadflies and bees. The compassionate remembrance of this sutra can touch no one. Sicknesses, sores, pains, and mange. If you get water sickness, you will be cured. The Buddha spoke to Manjushri. The Buddha said to Manjushri. The great warrior dwells on this sutra. He cures all kinds of diseases for all kinds of living beings. The Buddha said to Manjushri. What is the will. The Vajrapani Buddha is a different person. Don't think so. That's why. My body is. I was taught these classics in my own life. I have been a great believer in them, and have read them with love and devotion. To enlighten and benefit all sentient beings. Therefore, Manjushri. This sutra is like the universal medicine tree

Wen Shriji asked the Buddha again. "I am not a Buddhist, but I am a Buddhist. "If there is a Bodhisattva who has received the meaning of this Mantra," he said. What should he do when he holds, satirizes, reads, and recites. The Buddha said to Manjushri. If there is a Bodhisattva who receives the meaning of this Mantra, what should he do? He who holds, satirizes, and recites it. He who has the will to practise this sutra. He will not eat meat. He does not use perfumed oil on his body. He is always compassionate and sound to all sentient beings. Benefit all like a universal medicine tree. Always be close to the wisdom of all. The one who is free from all the passages of universal wisdom and who is free from harm. If you recite this sutra Always purify and soften your heart without impure behavior. When you recite this sutra. When you recite this sutra, purify and cleanse the ground so that there is no dust, and those who see this sutra are happy to see it.

Manjushri then said to the Buddha. If there is a Bodhisattva who reads this sutra. If there is a Bodhisattva who reads this sutra, he or she will abandon greed and love and will not spare his or her life, but will become as if he or she were invisible. The Buddha said to Manjushri. The Buddha said to Manjushri. The Buddha said to Manjushri: "It is true that there is nothing different from what has been said.

Then the World Honored One told the sage Ananda. "I have received this text, and I will recite it with irony and vigor. The Buddha said to Ananda that he would use it for the benefit of countless beings. The benefits of this text are immeasurable. Ananda said to the Buddha. I promise. I shall be taught as His Holiness taught me. Proclaim as the Buddha said. The Buddha said. Good, good, good. Sage Ananda. If you receive this sutra and hold it and recite it. Do the Buddha's work for all sentient beings. The Buddha says so. Sage Shariputra. Sage Ananda. Manjushri. All the heavens, all the worlds, all the asuras, all the gods, all the dragons. They all rejoiced at the Buddha's words. They bowed and went away.