T09n0274_佛說濟諸方等學經
大正藏第 09 冊 No. 0274 佛說濟諸方等學經
No. 274 [No. 275]
佛說濟諸方等學經一卷
西晉月氏三藏竺法護譯
聞如是：
一時佛游王舍城靈鷲山，與大比丘眾俱，比丘六萬、菩薩八十億、摩竭國中眾優婆塞六百萬。臨滅度時最後末年至羅閱祇，初首新歲。
於時，世尊即如其像三昧正受，莊嚴於斯三千大千世界，懸繒幡彩豎諸幢蓋，散華燒香布諸蓮華，其葉百千。三千世界億億梵天王，各與無央數億百千眷屬往詣佛所，稽首足下，退住一面，叉手自歸。
此大千界凈居身天，威靈尊勢大神妙天王、諸龍王、鬼神王、阿須倫王、迦留羅王、真陀羅王、摩睺勒王，各與無數億百千官屬往詣佛所，稽首足下，卻住一面，叉手自歸。
其於十方各江沙等諸佛世界，神聖殊絕、巍巍高節菩薩大士來詣佛所，稽首足下，遷住一面，叉手自歸。
諸來會者應時周遍於此三千大千世界，極于上界三十二天，無有空缺——間不容杖、針不得入——靡不稠密。大神無極天、龍、鬼、神、阿須倫、迦留羅、真陀羅、摩睺勒各各住立，瞻佛尊顏。其身各異，其心同一，釋棄因緣，等心歸佛。
爾時，世尊安然庠序從三昧起，三返
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在王舍城（Rājagṛha）的靈鷲山（Gṛdhrakūṭa）游化，與眾多大比丘（bhikṣu）在一起，有六萬比丘、八十億菩薩（bodhisattva）、摩竭陀國（Magadha）的六百萬優婆塞（upāsaka）。佛陀臨近涅槃（parinirvāṇa）的最後一年，來到羅閱祇（Rājagṛha），正值新年伊始。 當時，世尊進入如其像三昧（samādhi），莊嚴了這三千大千世界（trisāhasra-mahāsāhasra-lokadhātu），懸掛著綵帶幡旗，豎立著各種寶幢華蓋，散佈著鮮花，焚燒著香，鋪滿了蓮花，其葉片數以百千計。三千大千世界中無數的梵天王（brahmā），各自帶領著無量億百千眷屬來到佛陀所在之處，頂禮佛足，退到一旁，合掌歸依。 此大千世界中的凈居天（Śuddhāvāsa）諸天，威靈尊貴的大神妙天王、諸龍王（nāgarāja）、鬼神王（yakṣarāja）、阿修羅王（asurarāja）、迦樓羅王（garuḍarāja）、緊那羅王（kiṃnararāja）、摩睺羅伽王（mahoragarāja），各自帶領著無數億百千官屬來到佛陀所在之處，頂禮佛足，退到一旁，合掌歸依。 從十方如恒河沙數般多的諸佛世界，神聖殊勝、威嚴高尚的菩薩大士們來到佛陀所在之處，頂禮佛足，移到一旁，合掌歸依。 前來集會的人們，當時就遍佈于這三千大千世界，直至上界三十二天，沒有絲毫空缺——連木杖都無法插入，針也無法進入——極其稠密。大神無極天、龍、鬼、神、阿修羅、迦樓羅、緊那羅、摩睺羅伽各自站立，瞻仰佛陀的尊顏。他們的身形各異，但心意相同，捨棄了各自的因緣，以平等之心歸依佛陀。 這時，世尊安詳地從三昧中起身，三次環顧四周。
【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling on Vulture Peak (Gṛdhrakūṭa) in Rājagṛha, together with a large assembly of great monks (bhikṣu), including sixty thousand monks, eighty billion bodhisattvas, and six million lay devotees (upāsaka) from the kingdom of Magadha. In the final year before his parinirvāṇa, the Buddha arrived in Rājagṛha at the beginning of the new year. At that time, the World-Honored One entered the samādhi of suchness, adorning this three-thousand-great-thousand world (trisāhasra-mahāsāhasra-lokadhātu) with hanging banners and flags, erecting various jeweled canopies, scattering flowers, burning incense, and spreading lotus flowers with hundreds of thousands of petals. Countless Brahma kings (brahmā) from the three-thousand-great-thousand world, each with countless billions of attendants, came to the place where the Buddha was, bowed at his feet, retreated to one side, and joined their palms in reverence. The pure abode (Śuddhāvāsa) gods of this great thousand world, the majestic and powerful great divine heavenly kings, the dragon kings (nāgarāja), the yaksha kings (yakṣarāja), the asura kings (asurarāja), the garuda kings (garuḍarāja), the kinnara kings (kiṃnararāja), and the mahoraga kings (mahoragarāja), each with countless billions of attendants, came to the place where the Buddha was, bowed at his feet, retreated to one side, and joined their palms in reverence. From the Buddha worlds in the ten directions, as numerous as the sands of the Ganges River, the holy, extraordinary, majestic, and noble bodhisattva mahāsattvas came to the place where the Buddha was, bowed at his feet, moved to one side, and joined their palms in reverence. Those who came to the assembly at that time filled this three-thousand-great-thousand world, reaching up to the thirty-two heavens of the upper realm, without any gaps—not even a staff could be inserted, nor a needle could enter—they were extremely dense. The great divine limitless heavens, dragons, yakshas, gods, asuras, garudas, kinnaras, and mahoragas each stood, gazing upon the Buddha's honored face. Their forms were different, but their minds were the same, having abandoned their respective causes and conditions, and with equal minds, they took refuge in the Buddha. At this time, the World-Honored One calmly and serenely arose from samādhi, and looked around three times.
觀察諸來眾會。三返觀已，三返自察師子頻申。三頻申已，三返出舌。三出舌已，三返以舌覆三千大千世界，靡不周遍，光明煌煌照於十方。於是，大聖還縮其舌，重複顧眄諸來會者。諸來會者僉然起住，稽首作禮自歸命佛。
爾時，世尊告于彌勒菩薩大士：「阿逸！仁識知之，正覺不久當取滅度。欲有所問，今是其時，應宜咨請。諸有疑結、志不解者，前質如來，無得後悔：『面值大聖，何不決之？』」
彌勒菩薩前白佛言：「世尊知時，明徹六通諸度無極，靡不宣暢決一切疑。善哉，世尊！隨時便宜頒宣經道，令斯法目永得久存。」
於是，大神妙天王與八十億凈居天人營從圍繞，行詣佛所。稽首足下，叉手自歸，前白佛言：「唯然，世尊！今斯經典其號名曰濟諸方等學，過去諸佛、如來、至真、等正覺之所講說。今日大聖惟當垂哀，重為散意，多所愍哀、多所安隱，使如來法訓誨久存。」
時佛默然，可大神妙天王所啟。天王見佛默然可已，退住一面。
爾時，世尊告彌勒菩薩：「阿逸當知，諸過去如來、至真、等正覺無不講說此濟諸方等經典之要；當來、現在十方世界如來至真皆亦說是。其不宣斯，謗佛、違經、毀諸聖眾。所以者何？若說此經有無益想、謂不備悉，為誹謗佛
【現代漢語翻譯】 現代漢語譯本：佛陀觀察在場的所有聽眾。三次觀察之後，三次像獅子一樣伸展身體。三次伸展身體之後，三次伸出舌頭。三次伸出舌頭之後，三次用舌頭覆蓋三千大千世界，無處不遍及，光明閃耀照耀十方。這時，大聖佛陀收回他的舌頭，再次環顧在場的聽眾。所有在場的聽眾都站起身來，頂禮膜拜，歸命于佛陀。 這時，世尊告訴彌勒菩薩（Maitreya Bodhisattva）大士：『阿逸（Ajita，彌勒菩薩的另一個名字）！你要知道，正覺（佛陀的覺悟）不久將要進入涅槃（Nirvana，佛教的最終解脫）。如果有什麼疑問，現在正是時候，應該提問。如果有任何疑惑或不理解的地方，現在就向如來（Tathagata，佛陀的稱號）請教，不要後悔：『面對大聖，為什麼不解決疑問呢？』 彌勒菩薩上前對佛陀說：『世尊知道時機，明徹六神通（Abhijnas，佛教的六種超自然能力）和諸度（Paramitas，佛教的六種或十種完美品德），無所不通，能解決一切疑惑。善哉，世尊！請隨時方便地宣講經道，使這法門能夠長久存在。』 這時，大神妙天王（Mahadeva-adbhuta-devendra）與八十億凈居天人（Suddhavasa Devas）圍繞著他，來到佛陀所在的地方。他們頂禮佛足，合掌歸命，上前對佛陀說：『是的，世尊！這部經典名為《濟諸方等學》（Sarva-dharma-samgraha-vyuha），是過去諸佛、如來、至真、等正覺（Samyaksambuddha，完全覺悟的佛陀）所講說的。今天，大聖您應當垂憐，再次宣講，多多憐憫，多多安穩，使如來的教誨能夠長久存在。』 這時，佛陀默然，認可了大神妙天王的請求。天王見佛陀默然認可，便退到一旁站立。 這時，世尊告訴彌勒菩薩：『阿逸，你要知道，過去諸如來、至真、等正覺沒有不講說這部《濟諸方等》經典要義的；未來、現在十方世界的如來至真也都會講說這部經典。那些不宣講這部經典的人，就是誹謗佛陀、違背經典、毀壞聖眾（Sangha，佛教僧團）。為什麼呢？如果說這部經典沒有益處，認為它不完備，那就是誹謗佛陀。』
【English Translation】 English version: The Buddha observed all the assembled listeners. After observing three times, he stretched his body three times like a lion. After stretching three times, he extended his tongue three times. After extending his tongue three times, he covered the three thousand great thousand worlds with his tongue three times, reaching everywhere, with brilliant light shining in all directions. Then, the Great Sage Buddha retracted his tongue and looked again at the assembled listeners. All the assembled listeners stood up, bowed their heads, and took refuge in the Buddha. At that time, the World Honored One said to the Bodhisattva Mahasattva Maitreya (Maitreya Bodhisattva): 'Ajita (another name for Maitreya Bodhisattva)! You should know that the Perfect Enlightenment (Buddha's enlightenment) will soon enter Nirvana (Nirvana, the ultimate liberation in Buddhism). If there are any questions, now is the time, you should ask. If there are any doubts or misunderstandings, ask the Tathagata (Tathagata, an epithet of the Buddha) now, do not regret: 『Facing the Great Sage, why not resolve your doubts?』' Bodhisattva Maitreya stepped forward and said to the Buddha: 'World Honored One knows the time, is clear about the six supernormal powers (Abhijnas, six supernatural powers in Buddhism) and the perfections (Paramitas, six or ten perfections in Buddhism), is all-knowing, and can resolve all doubts. Excellent, World Honored One! Please proclaim the teachings at your convenience, so that this Dharma (Buddhist teachings) may endure for a long time.' At that time, the Great Divine Wonderful Heavenly King (Mahadeva-adbhuta-devendra) and eighty billion Pure Abode Devas (Suddhavasa Devas) surrounded him, and went to where the Buddha was. They bowed at the Buddha's feet, joined their palms, and took refuge, saying to the Buddha: 'Yes, World Honored One! This scripture is named 'The Teaching of the Collection of All Dharmas' (Sarva-dharma-samgraha-vyuha), which was spoken by the past Buddhas, Tathagatas, the Truly Enlightened Ones, the Perfectly Enlightened Ones (Samyaksambuddha, a fully enlightened Buddha). Today, Great Sage, you should have compassion, proclaim it again, have much pity, much peace, so that the Tathagata's teachings may endure for a long time.' At this time, the Buddha was silent, approving the request of the Great Divine Wonderful Heavenly King. The Heavenly King, seeing that the Buddha had silently approved, retreated to one side and stood. At this time, the World Honored One said to Bodhisattva Maitreya: 'Ajita, you should know that the past Tathagatas, the Truly Enlightened Ones, the Perfectly Enlightened Ones, all spoke the essential meaning of this scripture, 'The Teaching of the Collection of All Dharmas'; the future and present Tathagatas in the ten directions will also speak this scripture. Those who do not proclaim this scripture are slandering the Buddha, violating the scriptures, and destroying the Sangha (Buddhist monastic community). Why is that? If one says that this scripture is not beneficial, thinking it is incomplete, that is slandering the Buddha.'
、違失經典、毀呰聖眾。毀三寶者，必歸地獄。是故，彌勒！若族姓子及族姓女學菩薩乘，通暢諸經眾他異法，爾乃分別演眾經義。若欲周備不闕文字，隨正典教不自損己。又，仁彌勒！宜當專精思惟是門，然後末世攝護正法。」
彌勒應曰：「唯然，世尊！誠如聖教，當傳神旨，不敢違命。」
佛復告彌勒菩薩：「如來至真某日于夜得逮無上正真之道，為最正覺，至於無餘泥洹界滅度日夜，如來至真寧有缺漏，意誤忘乎？宣惡念非瑕疵行耶？」
彌勒報曰：「無也，世尊！」
復謂阿逸：「如來某夜成最正覺，至滅度日，所可講說皆實至誠，順時應宜而無虛妄。」
佛言：「或有愚人，不別如來善權方便、不覺真實誠諦之言，反傳狂語出意自說：『此事合義，此義不合。』以是比類誹謗正道。若誹謗經則為謗佛，吾謂此黨必歸地獄。」
佛言彌勒：「當來末世五濁之俗，餘五十歲，當有四輩——比丘、比丘尼、優婆塞、優婆夷——志學菩薩，慕本所誓，外異學意，奉事如來。見佛所說法律出家，修為沙門，謙敬種姓。其人所志惟求利養，毀壞種姓、貪嫉室家、亂其居業、面無好色、志慕小意、性不開解、不能寬泰、不壞情慾、多求汲汲；遠於一切諸法門行、三昧正定，常住諛
【現代漢語翻譯】 現代漢語譯本：違背經典，詆譭聖眾。詆譭三寶的人，必定會墮入地獄。因此，彌勒（Maitreya，未來佛）啊！如果善男子和善女人學習菩薩乘（Bodhisattva-yana，菩薩的修行方式），通曉各種經典和不同的教法，才能分別闡述各種經典的含義。如果想要周全完備，不遺漏文字，就應當遵循正典的教導，不要自損己身。還有，仁者彌勒！應當專心精進地思考這個法門，然後在末世護持正法。 彌勒回答說：『是的，世尊！正如您的聖教，我應當傳達您的神聖旨意，不敢違背您的命令。』 佛陀又告訴彌勒菩薩：『如來（Tathagata，佛的稱號）至真在某日夜晚證得無上正真之道，成為最正覺（Anuttara-samyak-sambodhi，無上正等正覺），直到進入無餘涅槃（Parinirvana，完全的涅槃）界滅度的日子，如來至真難道會有缺失、意念錯誤或遺忘嗎？宣說惡念難道不是瑕疵的行為嗎？』 彌勒回答說：『不會的，世尊！』 佛陀又對阿逸（Ajita，彌勒的別名）說：『如來在某夜成就最正覺，直到滅度的日子，所講說的一切都是真實誠懇的，順應時機，沒有虛妄。』 佛陀說：『或許有愚癡的人，不瞭解如來的善巧方便（Upaya，方便法門），不覺悟真實誠諦的言語，反而傳播狂妄的言論，隨意地說：『這件事符合道理，這件事不符合道理。』以此類推，誹謗正道。如果誹謗經典，就是誹謗佛陀，我說這些人必定會墮入地獄。』 佛陀對彌勒說：『當來末世五濁（Klesha，煩惱）的世俗中，在剩餘的五十年裡，將會有四種人——比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾）——立志學習菩薩道，仰慕本來的誓願，外表上與異學不同，奉事如來。他們看到佛陀所說的法律而出家，修行成為沙門（Sramana，修行者），表面上謙虛恭敬。這些人所追求的只是利益供養，毀壞種姓，貪圖嫉妒家庭，擾亂他們的生活，面色不好，只追求小小的利益，心性不開朗，不能寬容，不捨棄情慾，貪求無厭；遠離一切諸法門行、三昧（Samadhi，禪定）正定，常常諂媚奉承。
【English Translation】 English version: Violating the scriptures and slandering the holy assembly. Those who slander the Three Jewels (Triratna, Buddha, Dharma, Sangha) will surely fall into hell. Therefore, Maitreya! If sons and daughters of good families study the Bodhisattva-yana (Bodhisattva's path), understand various scriptures and different teachings, then they can explain the meanings of various scriptures. If they wish to be thorough and complete, without omitting any words, they should follow the teachings of the canonical texts and not harm themselves. Also, benevolent Maitreya! You should concentrate and diligently contemplate this Dharma, and then protect the true Dharma in the latter days. Maitreya replied: 'Yes, World Honored One! Just as your holy teachings, I shall convey your divine will and dare not disobey your command.' The Buddha further told Bodhisattva Maitreya: 'The Tathagata (Buddha's title), the truly enlightened one, attained the unsurpassed true path on a certain night, becoming the most perfectly enlightened one (Anuttara-samyak-sambodhi), until the day of entering Parinirvana (complete Nirvana) and passing away. Would the Tathagata, the truly enlightened one, have any deficiencies, errors in thought, or forgetfulness? Is the declaration of evil thoughts not a flawed action?' Maitreya replied: 'No, World Honored One!' The Buddha then said to Ajita (Maitreya's other name): 'The Tathagata attained the most perfect enlightenment on a certain night, and until the day of passing away, all that was spoken was true and sincere, appropriate for the time, and without falsehood.' The Buddha said: 'Perhaps there are foolish people who do not understand the Tathagata's skillful means (Upaya), do not realize the true and sincere words, but instead spread wild and arrogant words, saying arbitrarily: 'This matter is reasonable, this matter is not reasonable.' By such comparisons, they slander the true path. If they slander the scriptures, they are slandering the Buddha, and I say that these people will surely fall into hell.' The Buddha said to Maitreya: 'In the latter days of the five turbidities (Klesha), in the remaining fifty years, there will be four kinds of people—Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay followers), and Upasikas (female lay followers)—who aspire to study the Bodhisattva path, admire their original vows, appear different from other teachings, and serve the Tathagata. They see the laws spoken by the Buddha and leave home to practice as Sramanas (ascetics), appearing humble and respectful. These people seek only profit and offerings, destroy their lineage, covet and envy families, disrupt their lives, have unpleasant faces, seek only small benefits, are not open-minded, cannot be tolerant, do not abandon their desires, and are greedy and insatiable; they are far from all Dharma practices, Samadhi (meditation) and right concentration, and are always flattering and fawning.'
諂，心念各異，言行不同。貪其種姓依有勢者，見諸明智曉了法藏，謂之無知。己無所知，自嘆有慧；己無聰明，自嘆聰智。因猗佛道建立其意，等心眾生興發大哀，又不忘舍善權方便。依蒙佛力而已，違越所講，信樂於其學中。或復說言：『若有經卷說聲聞事，其行菩薩不當學此、亦不當聽。非吾等法、非吾道義，聲聞所行也，修菩薩者慎勿學彼；辟支佛法亦復如是，慎莫聽之。』」
佛語阿逸：「佛為信樂開化諸天，隨時說法，教諸龍、神、阿須倫、迦留羅、真陀羅、摩睺勒、犍沓和、人與非人，隨其本行，志所應脫，說法開化。普至十方各江沙等，導利眾生各隨本行，隨宜當度利益眾生。因斯志操頒宣經道，度脫一切皆使得道。」
佛告彌勒：「當是世時，菩薩學中志自懷結，諸菩薩中剛強難化、弊惡兇暴、妄言兩舌、鮮聞智少。宣傳佛道別為兩分：『欲為菩薩，當學此法，不當學是。』而懷是心誹謗于佛、毀呰經典、斗亂聖眾。壽終身散便墮地獄，在彼見煮，當經無數劫痛，罪猶不畢。從地獄出，當復還生貧匱之門，所當經歷眾難之患，極遠難量乃得受決。雖得受決，在五濁世乃成為佛；亦如我本遭難長遠無央數劫在五濁世成最正覺。若聞其言而信聽受、篤信思惟從其教者，亦當如是歸於惡趣。
【現代漢語翻譯】 現代漢語譯本：
諂媚之人，心念各異，言行不一。他們貪圖那些有權勢的種姓，依附於他們。當他們見到那些明智且通曉佛法的人時，就說他們是無知的。自己沒有知識，卻自誇有智慧；自己沒有聰明，卻自誇聰敏。他們依附佛道來建立自己的想法，對眾生沒有平等心，不發大慈悲心，也不懂得捨棄善巧方便。他們只是依仗佛的力量，卻違背佛所講的道理，反而信奉自己所學的。他們甚至會說：『如果經書里講的是聲聞（Sravaka，指聽聞佛法而修行的弟子）的事情，那麼修行菩薩道的人就不應該學習，也不應該聽。這不是我們菩薩道的法，也不是我們的道義，那是聲聞所修行的，修行菩薩道的人千萬不要學。辟支佛（Pratyekabuddha，指不依師教，自己覺悟的修行者）的法也是這樣，千萬不要聽。』 佛對阿逸（Ajita，彌勒菩薩的別名）說：『佛爲了開化信奉佛法的諸天，隨時說法，教導龍、神、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、真陀羅（Kimnara，一種歌神）、摩睺羅伽（Mahoraga，一種大蟒神）、犍闥婆（Gandharva，一種香神）、人和非人等眾生，根據他們各自的根性，以及他們所應解脫的境界，說法開化。佛的教化普及到十方世界，如同恒河沙數一樣多的世界，引導利益眾生，根據他們各自的根性，隨宜度化，利益眾生。因此，佛才宣講經道，度脫一切眾生，使他們都能得道。』 佛告訴彌勒（Maitreya，未來佛）：『當那個時代來臨時，菩薩修行者心中會產生執著，菩薩中會出現剛強難以教化、品行惡劣、兇暴殘忍、妄語兩舌、少聞佛法、智慧淺薄的人。他們會把佛法分成兩派，宣揚說：『想要修行菩薩道，就應該學這個法，不應該學那個法。』他們懷著這樣的想法誹謗佛，詆譭經典，擾亂僧團。他們壽命終結，身體散壞后就會墮入地獄，在那裡遭受煎煮之苦，要經歷無數劫的痛苦，罪業都不能結束。從地獄出來后，他們還會轉生到貧困的家庭，經歷各種苦難，要經過極其漫長的時間才能得到解脫。即使得到解脫，在五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁）成佛，也會像我一樣，經歷漫長無央數的劫難，在五濁惡世中成就最正等覺。如果有人聽信他們的話，並按照他們的教導去做，也會像他們一樣墮入惡道。』
【English Translation】 English version:
Flatterers have different thoughts in their minds, and their words and actions do not match. They are greedy for those of high birth and rely on those with power. When they see those who are wise and understand the Dharma, they call them ignorant. They have no knowledge themselves, yet they boast of their wisdom; they have no intelligence, yet they boast of their cleverness. They rely on the Buddha's path to establish their own ideas, they have no equal mind towards all beings, they do not generate great compassion, and they do not understand how to abandon skillful means. They only rely on the power of the Buddha, but they violate what the Buddha has taught, and instead believe in what they have learned. They even say: 'If the scriptures speak of the affairs of Sravakas (those who hear the Dharma and practice), then those who practice the Bodhisattva path should not learn or listen to them. This is not our Bodhisattva path, nor is it our doctrine. It is what Sravakas practice, and those who practice the Bodhisattva path should not learn it. The same is true for the Dharma of Pratyekabuddhas (those who awaken on their own without a teacher), do not listen to it.' The Buddha said to Ajita (another name for Maitreya Bodhisattva): 'The Buddha, in order to enlighten the devas (gods) who believe in the Dharma, teaches the Dharma at all times, instructing dragons, gods, Asuras (a type of warring god), Garudas (a type of golden-winged bird god), Kimnaras (a type of celestial musician), Mahoragas (a type of great serpent god), Gandharvas (a type of celestial musician), humans, and non-humans, according to their respective natures and the realms they should be liberated from. The Buddha's teachings extend to the ten directions, to worlds as numerous as the sands of the Ganges River, guiding and benefiting beings, according to their respective natures, and liberating them as appropriate. Therefore, the Buddha proclaims the scriptures, liberating all beings so that they may all attain the path.' The Buddha told Maitreya (the future Buddha): 'When that time comes, those who practice the Bodhisattva path will develop attachments in their hearts. Among the Bodhisattvas, there will be those who are stubborn and difficult to teach, of evil conduct, fierce and cruel, who speak falsely and with forked tongues, who have little knowledge of the Dharma and little wisdom. They will divide the Buddha's teachings into two factions, proclaiming: 'If you want to practice the Bodhisattva path, you should learn this Dharma, and you should not learn that Dharma.' With such thoughts, they will slander the Buddha, denigrate the scriptures, and disrupt the Sangha (Buddhist community). When their lives end and their bodies break down, they will fall into hell, where they will suffer the pain of being boiled, and they will endure countless kalpas (eons) of suffering, and their sins will not be finished. After they emerge from hell, they will be reborn into impoverished families, experiencing all kinds of hardships, and it will take an extremely long time for them to be liberated. Even if they are liberated, they will become Buddhas in the five turbid ages (referring to the kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity), just as I did, enduring countless kalpas of hardship in the five turbid ages to attain the most perfect enlightenment. If anyone listens to their words and follows their teachings, they will also fall into evil realms like them.'
所以然者，信惡親友故遭此患。」
佛告阿逸：「過去久遠不可計劫，爾時有佛，號離垢㷿成就功稱如來、至真、等正覺，出現於世八十垓歲，為諸眾生頒宣經道。時有比丘名凈命，為法都講。宣若干教，言辭柔軟，辯才至真，勸助發起無央數人，顯揚等教多所歡悅。時離垢成就功稱如來囑累凈命比丘於後末世當護正法，囑累已后乃取滅度。
「如來至真滅度之後，彼比丘于億歲執法品宣佛教。因得普入濟諸方等經典之要，宣傳道化發起一切，順諸眾生本心所樂應當解者而分別之。周旋往返八萬城邑，觀察眾生本願發意，令得飽滿除去饑虛眾情之難。
「于彼世時，有大國城，名曰仁賢。有八十億眾民居中，亦觀根源而為說法。於時城中八十億家忻然受教，化一億家發菩薩意，七十九億立聲聞乘。於是，凈命比丘與萬菩薩同心俱往詣修道處。
「出去未久，時有比丘名曰為法，行來周旋，遠他鄉來。在仁賢城奉持方等千餘經卷，現得四禪自以為遠。凈命比丘學方等經十四億卷及修余經六百萬卷。
「時法比丘在仁賢城惟但宣散一品法教，不知隨時觀其本行講說經法也；不能覺了達諸法界，專以空法而開化之，言一切法空悉無所有，所可宣講但論空法。言無罪福，輕蔑諸行，複稱己言：
【現代漢語翻譯】 現代漢語譯本：『之所以會這樣，是因為相信了惡友親近，所以才遭受這樣的禍患。』
佛告訴阿逸：『在過去久遠不可計量的劫數之前，那時有一尊佛，號為離垢㷿成就功稱如來（離垢㷿：遠離塵垢，成就功德，名聲遠揚的如來）、至真（達到真理的佛）、等正覺（覺悟一切真理的佛），出現在世間八十垓歲（垓：古代計數單位，十的十六次方），為眾生宣講經道。當時有一位比丘名叫凈命，負責講法。他宣講各種教義，言辭柔和，辯才真實，勸導啓發了無數人，弘揚佛法，使很多人感到歡喜。當時，離垢成就功稱如來囑託凈命比丘在後世末法時期要守護正法，囑託完畢后就入滅了。』
『如來至真滅度之後，那位比丘在億萬年中執持佛法，宣講佛教。因此，他能夠普遍深入地理解各種方等經典（方等：大乘佛教經典）的要義，宣傳佛法，啓發一切眾生，順應眾生內心的喜好，為他們分別講解他們應該理解的道理。他周遊往返於八萬座城邑，觀察眾生的本願和發心，使他們得到滿足，消除他們飢渴的痛苦。』
『在那個時代，有一個大國都城，名叫仁賢。城中有八十億民眾居住，他也觀察他們的根基，為他們說法。當時，城中八十億戶人家都欣然接受教誨，其中一億戶人家發起了菩薩心（菩薩：立志修行成佛的修行者），七十九億戶人家立志修習聲聞乘（聲聞乘：佛教中追求自我解脫的修行方式）。於是，凈命比丘與一萬菩薩同心同德，一同前往修道之處。』
『離開不久，當時有一位比丘名叫為法，他四處遊歷，從遠方而來。在仁賢城中，他奉持著一千多卷方等經典，自以為已經證得四禪（四禪：佛教中四種禪定境界），認為自己已經很了不起。而凈命比丘學習了十四億卷方等經典，以及六百萬卷其他經典。』
『當時，為法比丘在仁賢城中只是宣講一種法教，不知道要隨時觀察眾生的根基來講解經法；他不能覺悟通達諸法界（法界：佛教中指宇宙萬法），只專注于空法來開導眾生，說一切法都是空的，什麼都沒有，所講的只是空法。他說沒有罪福，輕視各種修行，還自稱：』
【English Translation】 English version: 'The reason for this is that they suffered this calamity because they trusted and befriended evil people.'
The Buddha told Ajita: 'In the immeasurable kalpas (kalpa: an extremely long period of time) of the distant past, there was a Buddha named Li Gou Miao Cheng Jiu Gong Cheng Tathagata (Li Gou Miao Cheng Jiu Gong Cheng: Tathagata who is free from defilements, has accomplished merits, and whose fame is widespread), the Perfectly Enlightened One, who appeared in the world for eighty hega years (hega: an ancient unit of counting, ten to the power of sixteen), and proclaimed the Dharma to all beings. At that time, there was a bhikshu (bhikshu: a Buddhist monk) named Jing Ming, who was in charge of teaching the Dharma. He proclaimed various teachings, his words were gentle, his eloquence was truthful, he encouraged and inspired countless people, promoted the Dharma, and made many people happy. At that time, Li Gou Miao Cheng Jiu Gong Cheng Tathagata entrusted Bhikshu Jing Ming to protect the true Dharma in the future degenerate age, and after entrusting him, he entered Nirvana.'
'After the Tathagata, the Perfectly Enlightened One, entered Nirvana, that bhikshu upheld the Dharma and proclaimed Buddhism for hundreds of millions of years. Therefore, he was able to universally and deeply understand the essence of various Vaipulya Sutras (Vaipulya: Mahayana Buddhist scriptures), promote the Dharma, inspire all beings, and in accordance with the preferences of beings, explain to them the principles they should understand. He traveled to and from eighty thousand cities, observed the original vows and aspirations of beings, and enabled them to be satisfied and eliminate their suffering from hunger and thirst.'
'In that era, there was a great capital city named Ren Xian. There were eight billion people living in the city, and he also observed their roots and taught them the Dharma. At that time, eight billion households in the city gladly accepted the teachings, among which one hundred million households developed the Bodhi mind (Bodhi: the mind of enlightenment, the aspiration to become a Buddha), and seventy-nine billion households aspired to practice the Sravaka Vehicle (Sravaka Vehicle: the path of self-liberation in Buddhism). Then, Bhikshu Jing Ming and ten thousand Bodhisattvas, with one heart and one mind, went together to the place of practice.'
'Not long after they left, there was a bhikshu named Wei Fa, who traveled around and came from afar. In the city of Ren Xian, he upheld more than a thousand volumes of Vaipulya Sutras, and thought that he had attained the four Dhyanas (Dhyana: four stages of meditative absorption in Buddhism), and considered himself to be very great. However, Bhikshu Jing Ming had studied fourteen hundred million volumes of Vaipulya Sutras, as well as six million volumes of other scriptures.'
'At that time, Bhikshu Wei Fa in the city of Ren Xian only proclaimed one kind of Dharma teaching, and did not know to observe the roots of beings to explain the scriptures; he could not awaken to and understand the Dharmadhatu (Dharmadhatu: the realm of all phenomena in Buddhism), and only focused on the teaching of emptiness to enlighten beings, saying that all dharmas are empty, that there is nothing, and that what he taught was only the teaching of emptiness. He said that there is no merit or demerit, despised all practices, and also claimed:'
『如今吾說悉佛所教。凈命比丘所可演者，猗著雜碎，志性不清，為人穢濁。誰本為彼比丘作字號凈命者，實不清凈。所以者何？受取眾華，取眾華已而服食之；亦受名香、諸雜涂香，亦服食之。彼學愚冥，癡無所知。吾身學來，久修梵行。彼適新學而受其誡，從來未久勿得信之。』又其比丘放逸自恣，眾人橫敬，一心悅豫歸凈命比丘。其法比丘作是謗毀、宣其惡行，眾人不信、不從其教。
「其法比丘用懷毒心誹謗智士，壽終之後墮地獄中，竟八十劫；用誹謗佛、毀呰正法，在地獄中七十劫已，加六十劫迷荒失志；盡斯數已，乃逮前行本發道意香寶光明如來佛所。其佛為講，更說法義勸發道意。墮畜生中九百萬世，後生人間六百萬世，常遭貧厄，所生之處常啞無舌。然後於世見六十三垓諸佛正覺，在諸佛所常為法師，世世所生普成五通，皆為諸佛所見教敕，悉解諸法說清凈義。」
佛告阿逸：「欲知爾時凈命比丘豈異人乎？莫作斯觀。所以者何？是阿彌陀佛也。其法比丘則我身是，吾于彼世所更如是。」
佛告阿逸：「眾事諸法難了難了，義微如是。吾以是故，於五濁世得成正覺。」
佛言阿逸：「若有菩薩說兩品法，因是之故，在五濁世當成佛道。又其佛土多有諸魔數數興亂，成佛道時
【現代漢語翻譯】 現代漢語譯本： 『現在我來說說佛陀的教誨。那些自稱「凈命」的比丘所宣揚的，是執著于瑣碎的事物，心性不清凈，行為污穢。誰給那些比丘起了「凈命」的稱號，實際上他們並不清凈。為什麼呢？因為他們接受各種鮮花，接受后就食用；也接受各種名貴的香料、涂香，也食用。他們學習愚昧，癡迷無知。我自身學習佛法以來，長期修行清凈的行為。那些新學的人才剛剛接受戒律，時間不長，不要相信他們。』還有那些比丘放縱自己，行為隨意，眾人卻橫加尊敬，一心歡喜地歸依那些所謂的「凈命」比丘。那些如法修行的比丘就誹謗他們，宣揚他們的惡行，但眾人不相信，也不聽從他們的教誨。 那些如法修行的比丘因為懷有惡毒的心誹謗有智慧的人，死後會墮入地獄，經歷八十劫；因為誹謗佛陀、譭謗正法，在地獄中經歷七十劫后，還要再經歷六十劫的迷茫和失去心智；經歷完這些劫數后，才能到達過去發願修行的地方，遇到香寶光明如來佛（過去佛名）。那位佛會為他們講法，再次勸導他們發起修道的意願。他們還會墮入畜生道九百萬世，之後轉生為人六百萬世，常常遭受貧困和災難，所出生的地方常常是啞巴。然後他們才能在世間見到六十三垓（極大的數字）諸佛證得正覺，在諸佛那裡常常擔任法師，每一世都普遍成就五神通，都被諸佛所教導和告誡，完全理解諸法，宣說清凈的道理。」 佛陀告訴阿逸（佛弟子名）說：『想知道當時的「凈命」比丘是誰嗎？不要這樣想。為什麼呢？他就是阿彌陀佛（西方極樂世界教主）。而那些如法修行的比丘就是我，我過去世所經歷的就是這樣。』 佛陀告訴阿逸說：『世間的事情和各種法理難以理解，意義如此深微。正因為如此，我才在五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁）中成就正覺。』 佛陀對阿逸說：『如果有菩薩宣說兩種法門，因此，在五濁惡世中應當成就佛道。而且，他們的佛土中常常有許多魔來擾亂，在成佛道時』
【English Translation】 English version: 'Now I will speak of what the Buddha taught. Those who call themselves 'Pure Life' monks, what they preach is attachment to trivialities, their minds are not pure, and their actions are defiled. Whoever gave those monks the title 'Pure Life' is actually not pure. Why is that? Because they accept all kinds of flowers, and after accepting them, they eat them; they also accept precious perfumes and various fragrant ointments, and they eat them as well. They are foolish in their learning, and ignorant. I myself, since learning the Dharma, have long practiced pure conduct. Those who are newly learning have just received the precepts, and it has not been long, do not believe them.' Furthermore, those monks indulge themselves, acting as they please, yet the people show them excessive respect, and joyfully take refuge in those so-called 'Pure Life' monks. Those monks who practice the Dharma correctly then slander them, proclaiming their evil deeds, but the people do not believe them, nor do they follow their teachings. Those monks who practice the Dharma correctly, because they harbor malicious hearts and slander the wise, will fall into hell after death, enduring eighty kalpas; because they slander the Buddha and defame the true Dharma, after enduring seventy kalpas in hell, they will have to endure another sixty kalpas of confusion and loss of mind; after enduring all these kalpas, they will be able to reach the place where they made their vows in the past, and encounter the Buddha Fragrant Treasure Light Tathagata (a past Buddha). That Buddha will preach the Dharma to them, and once again encourage them to arouse the aspiration for the path. They will also fall into the animal realm for nine million lifetimes, and then be reborn as humans for six million lifetimes, often suffering poverty and calamities, and the places where they are born are often as mutes. Then they will be able to see sixty-three 'gai' (an extremely large number) Buddhas attain enlightenment in the world, and they will often serve as Dharma teachers in the presence of those Buddhas, and in each lifetime they will universally attain the five supernormal powers, and they will all be taught and admonished by the Buddhas, and they will fully understand all Dharmas, and proclaim the pure meaning. The Buddha told Ajita (a disciple of the Buddha): 'Do you want to know who the 'Pure Life' monks of that time were? Do not think like that. Why is that? He is Amitabha Buddha (the lord of the Western Pure Land). And those monks who practiced the Dharma correctly were me, and what I experienced in the past was like that.' The Buddha told Ajita: 'The affairs of the world and the various principles of Dharma are difficult to understand, and their meanings are so profound. It is because of this that I attained enlightenment in the five turbid ages (referring to the kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity).' The Buddha said to Ajita: 'If there are Bodhisattvas who preach two kinds of Dharma, because of this, they should attain Buddhahood in the five turbid ages. Moreover, in their Buddha lands, there are often many demons who come to cause disturbances, when they attain Buddhahood'
，若宣經法亦嬈亂之。」
當爾之時，諸來眾會咸皆郁咿流淚于面，各自說言：「莫令學人宣二品法，講說經義；勿令偏黨專愚、放恣自是、惡彼如法比丘，為諸比丘及在家學所分別說，說是非法。」
時彼會中有百菩薩，尋從座起，避席地坐，噓唏流淚。於時世尊知此菩薩心念本末，故復發問：「諸族姓子！何故坐地噓唏流淚？」
即白佛言：「我等，世尊！各自識察犯此殃釁。」
佛言：「如是，族姓子等所察念也。錠光佛時有一菩薩名曰智積，佛滅度后建為法師。諸賢者等求其缺漏，從是以來未曾復與諸佛相見，不識道心、不得總持、不逮三昧。諸族姓子前世之時亦與我俱同發道意。
「又，族姓子！是披陀劫最後有佛，名曰樓由。當於彼世乃能逮得無所從生法忍，然後三阿僧祇劫逮致無上正真之道為最正覺。是故，族姓子！菩薩菩薩展轉相見，莫生異心相求短也。若見菩薩，當自念言：『今吾睹佛寺、見佛正覺，佛立吾前。』假使，族姓子！若有菩薩見余菩薩，發起異心視不如佛，則自毀損。由是之故，莫懷瞋恨。其見初發菩薩心者，視不如佛，輒為侵欺諸佛世尊於今現在不可計數無限世界。
「又，族姓子！今佛預睹將來末世餘五十歲，有得總持若逮三昧，皆是如來
【現代漢語翻譯】 現代漢語譯本：如果宣講經法也擾亂了它。 當時，所有來參加集會的人都鬱悶地哭泣，淚流滿面，各自說道：『不要讓學人宣講兩種法，講解經義；不要讓偏袒一方、愚昧自大、放縱自己、憎恨如法的比丘，為比丘和在家學人分別解說，說這些是不合法的。』 當時，會中有百位菩薩，隨即從座位上起身，避開座位坐在地上，嘆息流淚。這時，世尊知道這些菩薩心中所想的來龍去脈，所以又發問：『各位族姓子！為什麼坐在地上嘆息流淚？』 他們立即對佛說：『世尊！我們各自認識到自己犯了這種災禍。』 佛說：『是的，各位族姓子所察覺到的想法是正確的。錠光佛（Dipamkara Buddha）時，有一位菩薩名叫智積（Jnanasamcaya），佛滅度后他成為法師。各位賢者尋求他的過失，從那以後，他們再也沒有與諸佛相見，不認識道心，沒有得到總持（dharani），沒有達到三昧（samadhi）。各位族姓子，你們前世也曾與我一同發道心。』 『還有，各位族姓子！在披陀劫（Bhadrakalpa）的最後，有一尊佛，名叫樓由（Rucika）。在那個世界，他才能獲得無所從生法忍（anutpattika-dharma-ksanti），然後經過三個阿僧祇劫（asamkhyeya kalpa）才能達到無上正真之道，成為最正覺。因此，各位族姓子！菩薩與菩薩之間互相見面，不要產生異心，互相尋求對方的缺點。如果見到菩薩，應當自己想：『現在我看到了佛寺，見到了佛的正覺，佛就站在我面前。』 假設，各位族姓子！如果有菩薩見到其他菩薩，產生異心，認為不如佛，那就是自我毀損。因此，不要懷有嗔恨。那些見到初發菩薩心的人，認為不如佛，就等於是侵犯了現在存在於不可計數無限世界中的諸佛世尊。 『還有，各位族姓子！現在佛預見到未來末世的最後五十年，那些能夠得到總持或者達到三昧的人，都是如來（Tathagata）的加持。』
【English Translation】 English version: If proclaiming the Dharma also disrupts it. At that time, all those who came to the assembly were depressed and wept, with tears streaming down their faces, each saying: 'Do not let the learners proclaim the two kinds of Dharma, explain the meaning of the scriptures; do not let those who are biased, ignorant, arrogant, and indulgent, and who hate the Dharma-abiding Bhikkhus, explain separately to the Bhikkhus and lay learners, saying that these are unlawful.' At that time, there were a hundred Bodhisattvas in the assembly, who immediately rose from their seats, avoided the seats and sat on the ground, sighing and weeping. At this time, the World Honored One knew the beginning and end of the thoughts in these Bodhisattvas' minds, so he asked again: 'Noble sons and daughters! Why are you sitting on the ground sighing and weeping?' They immediately said to the Buddha: 'World Honored One! We each recognize that we have committed this calamity.' The Buddha said: 'Yes, the thoughts that you, noble sons and daughters, have perceived are correct. At the time of Dipamkara Buddha, there was a Bodhisattva named Jnanasamcaya, who became a Dharma teacher after the Buddha's Parinirvana. The wise ones sought his faults, and since then, they have never met the Buddhas again, do not recognize the mind of the Way, have not obtained dharani, and have not attained samadhi. Noble sons and daughters, in your previous lives, you also generated the mind of the Way with me.' 'Also, noble sons and daughters! At the end of this Bhadrakalpa, there will be a Buddha named Rucika. In that world, he will be able to attain the anutpattika-dharma-ksanti, and then after three asamkhyeya kalpas, he will attain the unsurpassed, true and correct Way, becoming the Most Righteous Enlightenment. Therefore, noble sons and daughters! When Bodhisattvas meet each other, do not generate different thoughts, and do not seek each other's faults. If you see a Bodhisattva, you should think to yourself: 'Now I see the Buddha's temple, I see the Buddha's Righteous Enlightenment, the Buddha is standing before me.' Suppose, noble sons and daughters! If a Bodhisattva sees another Bodhisattva and generates a different thought, thinking that he is not as good as the Buddha, then he is destroying himself. Therefore, do not harbor hatred. Those who see a Bodhisattva who has just generated the mind of Bodhi, and think that he is not as good as the Buddha, are equivalent to infringing upon the Buddhas, World Honored Ones, who exist in countless and infinite worlds at this moment.' 'Also, noble sons and daughters! Now the Buddha foresees that in the last fifty years of the future, those who can obtain dharani or attain samadhi are all due to the Tathagata's blessing.'
威神所致。故，族姓子！若誹謗法師，求其短者，為謗如來。如來滅度后，若有曉了隨時之宜，從眾生心本所信行為說法要。若於眾會有菩薩學一發意頃，衣毛為豎；一返聞經尋即諷誦，則當知之如來聖旨之所接也。
「于彼世時有愚憃士，無菩薩行自謂菩薩。在諸菩薩兇堅自用，分別經典，侏[仁-二+張]匿功，獨謂己達，以為二行。常自說言：『此人何知？此何所解。』」
佛告彌勒：「我身現在所宣頌教，行佛道時佈施頭、目、支體、肌肉、妻子、國邑，佛悉識念，以一頌故佈施天下。是等愚惑求獲利養，不往敬佛、宣道教者，不隨佛教，違失道節。」
佛言：「阿逸！當以清和可奉此法，不以諍訟。
「阿逸！且觀此黨眾生習隨瑕疵，發起瞋恚，不熟思惟識達義故也。如吾所修成最正覺，宣傳佛慧而為說法，便當說言：『莫傳此教，于彼世時利供養故。』其法比丘講說方等千餘經卷，興發四禪，因是乃致如此艱難。何況妄說違失義理，不順道教？
「若有比丘奉方等教、宣方等藏，故發道心，反更興心誹謗法師，則為誹謗諸佛經典，甚懷慢恣求其瑕缺。佛不謂此得至究竟盡生死源，是等之類必墮地獄。所以者何？若有求取法師短者，則為慊佛、患厭經法；其輕法師則不敬佛
【現代漢語翻譯】 現代漢語譯本：這是佛陀威神力所致。所以，族姓子！如果有人誹謗講經說法的法師，尋找他們的過失，那就是誹謗如來。如來涅槃之後，如果有人明白何時應該說法，根據眾生內心原本的信仰和行為來宣說佛法要義。如果在法會中有菩薩，哪怕只是生起一念菩提心，身上的汗毛都會豎立；只要聽聞佛經，立刻就能背誦，那麼應當知道，這是如來聖旨所接引的人。 在那個時代，會有一些愚蠢的人，沒有菩薩的修行卻自稱為菩薩。他們在菩薩眾中固執己見，分別經典，隱藏自己的功德，獨自認為自己通達，認為自己是二行。他們常常自言自語：『這個人懂什麼？他又能理解什麼？』 佛陀告訴彌勒菩薩：『我今生所宣講的教法，以及我過去在修行佛道時佈施頭、目、肢體、肌肉、妻子、國家城邑，佛都清楚記得，爲了一個偈頌就佈施了整個天下。』這些愚癡迷惑的人，爲了追求利益供養，不去恭敬佛陀、宣揚佛法，不遵循佛的教誨，違背了修道的準則。 佛陀說：『阿逸！應當以清凈平和的心態來奉行此法，不要爭論。』 『阿逸！你看看這些眾生，他們習慣於隨順自己的缺點，發起嗔恨心，不深入思考，不理解佛法的真義。就像我修成無上正等正覺，宣揚佛的智慧而說法，他們就會說：『不要傳講這個教法，因為在那個時代，這樣做是爲了獲得供養。』那些講說《方等經》等一千多卷經典的比丘，興起四禪，因此才導致如此艱難的境地。更何況那些妄說、違背佛法義理、不順從佛陀教誨的人呢？』 『如果有比丘奉行《方等經》的教義，宣講《方等藏》，本來是發了道心，反而又生起誹謗法師的心，那就是誹謗諸佛的經典，他們心懷傲慢，恣意妄為，尋找法師的過失。佛陀認為這樣的人不能達到究竟，不能斷絕生死輪迴的根源，這些人必定會墮入地獄。為什麼呢？如果有人尋找法師的過失，那就是憎恨佛陀、厭惡佛經；輕視法師就是不尊敬佛陀。』
【English Translation】 English version: This is due to the majestic power of the Buddha. Therefore, son of a noble family! If one slanders a Dharma teacher, seeking their faults, it is equivalent to slandering the Tathagata. After the Tathagata's Parinirvana, if there are those who understand the appropriate time to teach, and expound the Dharma according to the original faith and conduct of sentient beings, if a Bodhisattva in the assembly, even for the briefest moment, generates the thought of enlightenment, their hair will stand on end; if they hear the sutras and immediately recite them, then know that they are being received by the Tathagata's holy will. In that era, there will be foolish people, who, without the practice of a Bodhisattva, claim to be Bodhisattvas. Among the Bodhisattvas, they are stubborn and self-willed, discriminating against the scriptures, concealing their own merits, and thinking they alone have attained understanding, considering themselves to be of two practices. They often say to themselves: 'What does this person know? What can they understand?' The Buddha told Maitreya: 'The teachings I proclaim in this life, and when I practiced the Buddha path, I gave away my head, eyes, limbs, muscles, wife, and country, the Buddha remembers all of it, and for the sake of one verse, I gave away the whole world.' These foolish and deluded people, seeking profit and offerings, do not go to respect the Buddha, proclaim the Dharma, do not follow the Buddha's teachings, and violate the principles of the path. The Buddha said: 'Ajita! One should uphold this Dharma with a pure and peaceful mind, not with contention.' 'Ajita! Look at these beings, they are accustomed to following their own flaws, giving rise to anger, not thinking deeply, and not understanding the true meaning of the Dharma. Just as I have attained the supreme enlightenment, and proclaim the Buddha's wisdom by teaching the Dharma, they will say: 'Do not transmit this teaching, because in that era, doing so is for the sake of receiving offerings.' Those Bhikkhus who expound more than a thousand volumes of the Vaipulya Sutras, and cultivate the four Dhyanas, have thus encountered such difficulties. How much more so those who speak falsely, violate the meaning of the Dharma, and do not follow the Buddha's teachings?' 'If there are Bhikkhus who uphold the teachings of the Vaipulya Sutras, expound the Vaipulya Pitaka, and originally generated the aspiration for the path, but then turn around and slander the Dharma teachers, they are slandering the scriptures of all Buddhas. They are arrogant and reckless, seeking the faults of the Dharma teachers. The Buddha does not consider such people to be able to reach the ultimate, to cut off the source of birth and death. Such people will surely fall into hell. Why is this so? If one seeks the faults of the Dharma teachers, it is equivalent to hating the Buddha and being disgusted with the scriptures; to despise the Dharma teachers is to disrespect the Buddha.'
。若不欲睹於法師者，其人則為不欲見佛；若毀法師，為毀諸佛。若興害心念初發意菩薩惡者，從其發心害意，諸無數劫若干劫失其道意；以其惡眼視菩薩數，更若干世世世生盲；從本字數口宣誹謗說法師惡，更若干劫瘖啞無舌。」
佛告阿逸：「佛普觀察，見諸菩薩不因余法速墮惡趣，惟由噁心向余菩薩。想吾我人貪住求法，故墮惡趣。」
佛言：「阿逸！如來不謂宣傳經典隨顛倒教、念在生死自恣放逸、住我人想行若干法，為是菩薩。因是之故，故墮地獄。是故，阿逸！菩薩遵習六波羅蜜，能成佛慧無上正真。
「或有愚人口自宣言：『菩薩惟當學般若波羅蜜，其餘經者非波羅蜜，說其乏短。』于阿逸意所趣云何？本時國王所以持頭施與人者，為無智乎？」
彌勒答曰：「不也。世尊！佛本所修六波羅蜜，所為至誠真實行乎。」
「為不行是得佛道耶？」
彌勒報曰：「不也。世尊！」
佛語阿逸：「仁本宿世具六十劫行檀波羅蜜、尸羼惟逮，所修禪定、般若波羅蜜亦復如是，各六十劫。而愚憃等各自發言：『當以一品行般若波羅蜜至於佛道。』奉隨顛倒，無所慕樂。是等之類雖口有言，行不清白；虛言反教，常行猗著；悕望于空，不肯作行。但口發言以為第一，雖
【現代漢語翻譯】 現代漢語譯本：如果有人不想見到法師，那這個人就是不想見到佛；如果有人詆譭法師，那就是詆譭諸佛。如果有人對初發菩提心的菩薩產生惡意，從他產生惡意的那一刻起，在無數劫中會失去菩提道心；因為他用惡眼看菩薩的緣故，會在若干世中生為盲人；因為他用言語誹謗說法師的過錯，會在若干劫中變成瘖啞無舌的人。 佛告訴阿逸（彌勒菩薩的別名）說：『佛普遍觀察，看到諸位菩薩不是因為其他原因迅速墮入惡道，而是因為對其他菩薩懷有惡意。他們執著于「我」、「人」的觀念，貪戀求法，所以墮入惡道。』 佛說：『阿逸！如來不認為那些宣講經典時顛倒教義、心中想著生死、放縱自己、執著于「我」、「人」的觀念而修行各種法門的人是菩薩。正是因為這些原因，他們才會墮入地獄。所以，阿逸！菩薩應當遵循修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），才能成就佛的無上正真智慧。』 『或者有些愚人自己宣稱：「菩薩只需要學習般若波羅蜜（智慧的圓滿），其他的經典不是波羅蜜，說它們缺少不足。」阿逸，你認為這是什麼意思？當初國王之所以把頭施捨給別人，是因為他沒有智慧嗎？』 彌勒回答說：『不是的，世尊！佛陀您本所修的六波羅蜜，是爲了達到至誠真實的修行。』 『不修行這些能得到佛道嗎？』 彌勒回答說：『不能，世尊！』 佛告訴阿逸說：『你本在過去世中用了六十劫修行檀波羅蜜（佈施的圓滿）、尸羅波羅蜜（持戒的圓滿），所修的禪定波羅蜜、般若波羅蜜也是如此，各用了六十劫。而愚蠢的人卻各自說：「只要修行一種般若波羅蜜就能達到佛道。」他們奉行顛倒的教義，沒有絲毫的嚮往和喜悅。這些人雖然口頭上說，但行為不清凈；他們虛言反教，常常執著於事物；他們希望得到空無，卻不肯實際修行。他們只在口頭上說自己是第一，雖然』
【English Translation】 English version: If someone does not wish to see a Dharma teacher, that person does not wish to see the Buddha; if someone slanders a Dharma teacher, that is slandering all Buddhas. If someone harbors malicious thoughts towards a Bodhisattva who has just generated the aspiration for enlightenment, from the moment that malicious thought arises, they will lose their aspiration for enlightenment for countless kalpas; because they look at Bodhisattvas with evil eyes, they will be born blind in several lifetimes; because they verbally slander the faults of a Dharma teacher, they will become mute and tongueless for several kalpas. The Buddha told Ajita (another name for Maitreya Bodhisattva): 'The Buddha observes universally and sees that Bodhisattvas do not fall into evil realms quickly for any other reason, but only because they harbor malicious thoughts towards other Bodhisattvas. They cling to the notions of 「self」 and 「person,」 and are greedy for the Dharma, thus falling into evil realms.' The Buddha said: 'Ajita! The Tathagata does not consider those who preach the scriptures with inverted teachings, who think about birth and death, who indulge themselves, who cling to the notions of 「self」 and 「person」 while practicing various Dharmas, to be Bodhisattvas. It is because of these reasons that they fall into hell. Therefore, Ajita! Bodhisattvas should follow and practice the Six Paramitas (generosity, discipline, patience, diligence, meditation, and wisdom) in order to achieve the unsurpassed and true wisdom of the Buddha.' 'Or some foolish people proclaim themselves: 「Bodhisattvas only need to study the Prajna Paramita (perfection of wisdom), other scriptures are not Paramitas, and they say they are lacking and insufficient.」 Ajita, what do you think this means? When the king originally gave his head to others, was it because he lacked wisdom?' Maitreya replied: 'No, World Honored One! The Six Paramitas that the Buddha originally practiced were for the purpose of achieving sincere and true practice.' 'Can one attain Buddhahood without practicing these?' Maitreya replied: 'No, World Honored One!' The Buddha told Ajita: 'You originally practiced Dana Paramita (perfection of generosity) for sixty kalpas, Sila Paramita (perfection of discipline) for sixty kalpas, and the same for Dhyana Paramita (perfection of meditation) and Prajna Paramita (perfection of wisdom), each for sixty kalpas. But foolish people say: 「One can attain Buddhahood by practicing only one kind of Prajna Paramita.」 They follow inverted teachings, without any aspiration or joy. Although these people speak with their mouths, their actions are not pure; they speak falsely and teach against the truth, they are always attached to things; they hope for emptiness, but are unwilling to practice. They only say with their mouths that they are the best, although'
行甚遠貪妒懷嫉、敬重種姓親屬知識，吾本寧以頭施於人，不用轉輪聖王之位。斯等貪著衣食利養，入他家居當說此言：『行道如是。如是行者，其理如是，無復異義。』多有法師不了斯教，利供養故，多生害意，念法師惡。」
佛言：「阿逸！佛不以是貪愛其命、無道愚夫為學道也，正使百劫不得柔順法忍也，況當獲致至佛道乎？」
佛言：「阿逸！行諛諂者，吝惜貪嫉，不行恭敬，無有明智，懷妒種姓，造二品行為求道也。斯愚人等自謂智明想勝佛慧。所以然者，橫自發言：『如來說法言辭不爾。是聲聞事，佛亦不說聲聞之法。』」
爾時，佛告賢者須菩提：「般若波羅蜜其原為一無二行乎？」
須菩提白曰：「唯然，天中天！」
又問：「須菩提！菩薩所行舍眾望想無所著乎？」
「唯然，世尊！」
復問：「須菩提！菩薩所修棄諸馳騁無放逸乎？」
「唯然，世尊！」
佛告須菩提：「豈見學士，己不自修，不知羞慚。欲得希望功勛之報，當致貧厄；欲求勢姓慕得援助，何甚愚哉！」
佛復告阿逸：「菩薩假使聞說一切諸法皆聲聞法，不當恐怖。一切諸法皆緣覺法、一切諸法皆為佛法，不當恐怖。莫懷悕望，有所猗著。一切諸法皆凡夫法、一
【現代漢語翻譯】 現代漢語譯本：他們貪婪嫉妒，心懷怨恨，敬重自己的種姓、親屬和知識。我寧願把頭施捨給別人，也不要轉輪聖王（擁有統治世界的理想君主）的地位。這些人貪戀衣食供養，到別人家時會說：『修行就該這樣。像這樣修行，道理就是這樣，沒有其他不同的意義。』很多法師不明白這個教導，爲了供養，多生害人之心，想著法師的壞處。 佛說：『阿逸（佛弟子名）！佛不認為那些貪愛生命、不明事理的愚人是在學道，即使經過百劫也無法獲得柔順法忍（對佛法的忍耐和接受），更何況能達到成佛的境界呢？』 佛說：『阿逸！那些行為諂媚、吝嗇貪婪、嫉妒，不行恭敬，沒有智慧，心懷對種姓的嫉妒的人，他們造作兩種行為來求道。這些愚人自認為聰明，想法勝過佛的智慧。他們之所以這樣，是因為他們會妄言：『如來（佛的稱號）說法不是這樣說的。那是聲聞（聽聞佛法而修行的人）的事，佛也不會說聲聞的法。』 這時，佛告訴賢者須菩提（佛弟子名）：『般若波羅蜜（以智慧到達彼岸）的根本是一還是二？』 須菩提回答說：『是的，天中天（佛的尊稱）！』 佛又問：『須菩提！菩薩所行是捨棄眾望，沒有執著嗎？』 『是的，世尊（佛的尊稱）！』 佛又問：『須菩提！菩薩所修是捨棄一切馳騁，沒有放逸嗎？』 『是的，世尊！』 佛告訴須菩提：『難道沒看到那些學道的人，自己不修行，不知羞愧。卻想得到功勛的報答，一定會遭遇貧困；想求得權勢和名望，得到幫助，是多麼愚蠢啊！』 佛又告訴阿逸：『菩薩即使聽到說一切諸法都是聲聞法，也不應該恐懼。一切諸法都是緣覺法（通過自身努力覺悟的人）、一切諸法都是佛法，也不應該恐懼。不要心懷希望，有所執著。一切諸法都是凡夫法、一切諸法都是無為法，也不應該恐懼。』
【English Translation】 English version: They are greedy and jealous, harboring resentment, respecting their own caste, relatives, and knowledge. I would rather give my head to others than have the position of a Chakravartin (an ideal monarch who rules the world). These people are greedy for food and clothing, and when they go to other people's homes, they will say: 'This is how one should practice. Practicing like this, the principle is like this, there is no other different meaning.' Many Dharma masters do not understand this teaching, and for the sake of offerings, they often harbor harmful intentions, thinking about the faults of the Dharma masters. The Buddha said: 'Ajita (name of a Buddha's disciple)! The Buddha does not consider those who are greedy for life and ignorant fools to be practicing the Way. Even after a hundred kalpas, they will not be able to obtain the forbearance of the Dharma, let alone attain Buddhahood?' The Buddha said: 'Ajita! Those who are flattering, stingy, greedy, jealous, do not practice respect, have no wisdom, and harbor jealousy towards their own caste, they create two kinds of actions to seek the Way. These fools consider themselves intelligent, thinking their ideas surpass the wisdom of the Buddha. The reason for this is that they will falsely say: 'The Tathagata (title of the Buddha) does not speak the Dharma like this. That is the matter of the Sravakas (those who hear the Dharma and practice), and the Buddha does not speak the Dharma of the Sravakas either.' At this time, the Buddha said to the wise Subhuti (name of a Buddha's disciple): 'Is the essence of Prajna Paramita (perfection of wisdom) one or two?' Subhuti replied: 'Yes, O Lord of the Heavens (a title of the Buddha)!' The Buddha asked again: 'Subhuti! Is the practice of a Bodhisattva to abandon all expectations and have no attachments?' 'Yes, O World Honored One (a title of the Buddha)!' The Buddha asked again: 'Subhuti! Is the practice of a Bodhisattva to abandon all wandering and have no laxity?' 'Yes, O World Honored One!' The Buddha told Subhuti: 'Have you not seen those who study the Way, who do not cultivate themselves, and are not ashamed? Yet they want to receive the rewards of merit, they will surely encounter poverty; they want to seek power and fame, and receive help, how foolish they are!' The Buddha again told Ajita: 'Even if a Bodhisattva hears that all dharmas are the dharmas of the Sravakas, they should not be afraid. All dharmas are the dharmas of the Pratyekabuddhas (those who attain enlightenment through their own efforts), all dharmas are the dharmas of the Buddhas, they should not be afraid. Do not harbor hope, do not have any attachments. All dharmas are the dharmas of ordinary people, all dharmas are the dharmas of non-action, they should not be afraid.'
切諸法皆塵勞法，設聞是言，不當恐怖；一切諸法皆瞋恚法、一切諸法無瞋恨法，設聞是言，不當恐怖。若有所受、若無所受，作與不作，覆、不覆，清、不清，有心、無心，有念、無念，有罪、無罪，有福、無福，有報、無報，有安、無安，有脫、無脫，精進、懈怠，有行、無行，修賢聖法、無賢聖法，寂然、不寂然，受與不受，至誠、虛詐，順念、不順念，住與不住，於此諸法永無所畏。
「佛本學時，在佛樹下，所達諸法成最正覺，暢解一切眾生境界，悉無顛倒曉了諸法，皆為自然不著無處。故為世人分別說此如來至真不名諸法，亦無所諍。菩薩以故逮致聖光無極法曜，興發總持稱舉法印，為諸法故，無所上下。」
佛語阿逸：「佛以法故，為四方域頒宣經道。眾生各念：『如來為我如是比類演出經義。』至二十四阿加膩吒天。次復開化第二方域至二十四天。三千大千世界亦復如是，眾生皆念：『如來生此而轉法輪、講說經法。』如是比像無數方便，至無央數無際世界開化眾生。
「吾于明旦所周旋處，興作佛事不可限量；日中晡時亦復如是。如來至真常爾不廢，目無蔽礙，普見一切眾生境界。一切佛土如是無限，諸佛部界其亦然矣。
「菩薩皆當學如此義，住在諸法妄想之處而開化
【現代漢語翻譯】 現代漢語譯本 如果說一切法都是塵勞法（煩惱的法），聽到這話，不應該感到恐懼；如果說一切法都是嗔恚法（憤怒的法），或者說一切法沒有嗔恨法，聽到這些話，也不應該感到恐懼。無論是有所感受還是沒有感受，無論是做還是不做，無論是覆蓋還是不覆蓋，無論是清凈還是不清凈，無論是有心還是無心，無論是有念還是無念，無論是有罪還是無罪，無論是有福還是無福，無論是有報還是無報，無論是有安樂還是沒有安樂，無論是有解脫還是沒有解脫，無論是精進還是懈怠，無論是有修行還是沒有修行，無論是修習賢聖法還是沒有賢聖法，無論是寂靜還是不寂靜，無論是接受還是不接受，無論是至誠還是虛詐，無論是順念還是不順念，無論是住還是不住，對於這些法，永遠都不應該感到畏懼。
佛陀在成道時，在菩提樹下，所證悟的諸法成就了最正覺（無上正等正覺），通達一切眾生的境界，完全沒有顛倒地明瞭諸法，一切都是自然而然，沒有執著之處。因此，爲了世人分別解說，如來至真（佛的真實境界）不執著于諸法，也沒有任何爭論。菩薩因此獲得聖光（智慧之光），無極法曜（無盡的佛法光明），興發總持（總攝一切法）稱舉法印（佛法的印記），爲了諸法，沒有高下之分。
佛陀告訴阿逸（彌勒菩薩的別名）說：『佛陀爲了佛法，在四方國土宣揚經道。眾生各自認為：『如來是為我這樣比喻演說經義。』直到二十四阿迦膩吒天（色界天的最高層）。然後又開化第二方國土，直到二十四天。三千大千世界也是這樣，眾生都認為：『如來生於此地而轉法輪（宣講佛法），講說經法。』像這樣無數的方便，到達無量無數無邊的世界開化眾生。
『我從早晨所周旋之處，興作佛事不可計數；中午和下午也是這樣。如來至真（佛的真實境界）常常如此，從不間斷，眼睛沒有遮蔽，普遍看見一切眾生的境界。一切佛土都是這樣無限，諸佛的部界也是如此。
『菩薩都應當學習這樣的道理，安住在諸法妄想之處而開化眾生。』
【English Translation】 English version If it is said that all dharmas are defiled dharmas (dharmas of affliction), upon hearing this, one should not be afraid; if it is said that all dharmas are dharmas of anger, or that all dharmas are without anger, upon hearing these words, one should not be afraid. Whether there is feeling or no feeling, whether doing or not doing, whether covering or not covering, whether pure or impure, whether with mind or without mind, whether with thought or without thought, whether with sin or without sin, whether with merit or without merit, whether with retribution or without retribution, whether with peace or without peace, whether with liberation or without liberation, whether diligent or lazy, whether with practice or without practice, whether cultivating the noble dharmas or without noble dharmas, whether tranquil or not tranquil, whether accepting or not accepting, whether sincere or deceitful, whether in accordance with thought or not in accordance with thought, whether abiding or not abiding, regarding these dharmas, one should never be afraid.
When the Buddha attained enlightenment, under the Bodhi tree, the dharmas he realized achieved the Most Perfect Enlightenment (Anuttara-samyak-sambodhi), comprehending the realms of all sentient beings, completely without delusion, understanding all dharmas, all being natural and without attachment. Therefore, for the sake of the world, the Tathagata's ultimate truth (the true state of the Buddha) is explained separately, not clinging to any dharmas, and without any dispute. Bodhisattvas thus attain the Holy Light (light of wisdom), the boundless Dharma Radiance (limitless light of the Buddha's teachings), arousing the Dharani (total retention) and upholding the Dharma Seal (mark of the Buddha's teachings), for the sake of all dharmas, without any distinction of high or low.
The Buddha said to Ajita (another name for Maitreya Bodhisattva): 'The Buddha, for the sake of the Dharma, proclaims the path of the scriptures in the four directions. Sentient beings each think: 'The Tathagata is expounding the meaning of the scriptures for me in this way.' Up to the twenty-fourth Akanistha Heaven (the highest level of the Form Realm). Then, he enlightens the second region, up to the twenty-fourth heaven. The three thousand great thousand worlds are also like this, and sentient beings all think: 'The Tathagata was born here and turned the Dharma wheel (preached the Dharma), speaking the scriptures.' In this way, with countless skillful means, he reaches countless boundless worlds to enlighten sentient beings.
'Where I move about in the morning, the Buddha's work is immeasurable; it is the same at noon and in the afternoon. The Tathagata's ultimate truth (the true state of the Buddha) is always like this, never ceasing, the eyes without obstruction, universally seeing the realms of all sentient beings. All Buddha lands are thus infinite, and the realms of all Buddhas are also like this.
'Bodhisattvas should all learn this principle, abiding in the place of delusion of all dharmas, and enlighten sentient beings.'
之。其住諸佛有所悕望，則已住在誹謗諸佛；其已住在誹謗諸佛，彼則住在墮于險路；其墮險路則墮惡趣，其住惡趣則住諸法諍訟之處。是故，阿逸！當護如來善權方便，佛自隨時說此法耳。」
於是，文殊師利告趣聚福菩薩、不虛見菩薩、一辯心菩薩、善了說心菩薩、訶辯菩薩、喜王菩薩、離怨毛豎無畏行菩薩、心願無量佛土菩薩、光世音菩薩、眾香手菩薩、除諸陰蓋菩薩、不置遠菩薩、合百千德菩薩、威神音菩薩、心不捨諸慧菩薩、宣名稱英幢菩薩、念求諸義菩薩、行不離佛界菩薩、超月殿威灼灼菩薩、嚴諸大界菩薩。文殊師利告於此等二十菩薩，復白佛言：「如是，如是！世尊！誠如聖教。吾詣東方過是六十江沙諸佛剎土，禮諸世尊，聞所說法，亦如今日；西、南、北佛土、四維、上、下亦復如是。遊觀七日轉復前行，不見余佛。尋復還反，來至此土稽首聽經。」
爾時，世尊告文殊師利：「仁且觀此如來聖慧無量。若茲諸佛境界不可思議，巍巍如是；如來所入等無有侶，靡不周悉。或有愚騃不識義理，趣自說言：『般若波羅蜜如來所行，是諸如來無極修教，余經皆非佛語。』
「文殊！菩薩行者無合會行，乃是開士正真之行。無等倫行則菩薩行，無所受行為菩薩行，無所著行亦無不著是菩
【現代漢語翻譯】 現代漢語譯本：如果有人對諸佛有所希求，那他就已經處於誹謗諸佛的狀態；如果他已經處於誹謗諸佛的狀態，那麼他就處於墮入險途的境地；如果他墮入險途，就會墮入惡趣；如果他處於惡趣，就會處於諸法爭論的地方。因此，阿逸（指彌勒菩薩）！應當守護如來的善巧方便，佛陀只是隨時宣說這些法而已。」 於是，文殊師利菩薩告訴趣聚福菩薩、不虛見菩薩、一辯心菩薩、善了說心菩薩、訶辯菩薩、喜王菩薩、離怨毛豎無畏行菩薩、心願無量佛土菩薩、光世音菩薩、眾香手菩薩、除諸陰蓋菩薩、不置遠菩薩、合百千德菩薩、威神音菩薩、心不捨諸慧菩薩、宣名稱英幢菩薩、念求諸義菩薩、行不離佛界菩薩、超月殿威灼灼菩薩、嚴諸大界菩薩。文殊師利菩薩告訴這二十位菩薩，又對佛說：「是的，是的！世尊！確實如您所教導。我曾前往東方，經過六十個恒河沙數般的佛土，禮拜諸位世尊，聽聞他們所說的法，也像今天一樣；西方、南方、北方佛土，以及四維、上方、下方的情況也是如此。我遊歷觀察了七天，然後繼續前行，沒有見到其他的佛。於是我返回，來到這裡，頂禮佛陀，聽聞佛法。」 這時，世尊告訴文殊師利菩薩：「你應當觀察如來的聖慧是多麼的無量。如果說諸佛的境界是不可思議的，如此巍峨壯觀；那麼如來所證入的境界是無與倫比的，沒有不周遍的。有些人愚昧無知，不明白義理，就自以為是地說：『般若波羅蜜（智慧到彼岸）是如來所修行的，是諸如來無上的教導，其他的經典都不是佛所說的。』 「文殊！菩薩的修行不是執著于會合的修行，而是開悟之士真正所行的。無與倫比的修行是菩薩的修行，無所受的修行是菩薩的修行，無所執著的修行也是菩薩的修行，不執著于不執著也是菩薩的修行。
【English Translation】 English version: 'If someone has desires regarding the Buddhas, then they are already dwelling in slandering the Buddhas; if they are dwelling in slandering the Buddhas, then they are dwelling in falling into dangerous paths; if they fall into dangerous paths, they will fall into evil realms; if they dwell in evil realms, they will dwell in places of disputes about all dharmas. Therefore, Ajita (referring to Maitreya Bodhisattva)! You should protect the Tathagata's skillful means, for the Buddha only speaks these dharmas as the time is right.' Then, Manjushri Bodhisattva addressed the Bodhisattvas named Qujufu, Buxujian, Yibianxin, Shanliaoshuoxin, Hebian, Xi Wang, Li Yuan Mao Shu Wuwei Xing, Xin Yuan Wuliang Fotu, Guanshiyin, Zhongxiangshou, Chu Zhu Yingai, Buzhiyuan, He Baiqian De, Weishenyin, Xin Bushe Zhu Hui, Xuan Mingcheng Yingchuang, Nian Qiu Zhu Yi, Xing Buli Fo Jie, Chao Yue Dian Wei Zhuozhuo, and Yan Zhu Da Jie. Manjushri Bodhisattva told these twenty Bodhisattvas, and then said to the Buddha, 'Yes, yes! World Honored One! It is indeed as you have taught. I went to the East, passing through sixty Ganges river sands of Buddha lands, paid homage to all the World Honored Ones, and heard the dharmas they spoke, just like today; the same is true for the West, South, North, the four intermediate directions, above, and below. I traveled and observed for seven days, and then continued forward, not seeing any other Buddhas. So I returned, came to this land, bowed my head to the Buddha, and listened to the Dharma.' At that time, the World Honored One said to Manjushri Bodhisattva, 'You should observe how immeasurable the Tathagata's holy wisdom is. If the realms of the Buddhas are inconceivable, so majestic and grand; then the realm that the Tathagata has entered is unparalleled, without anything that is not pervaded. Some people are ignorant and do not understand the meaning, and they presumptuously say: 『Prajnaparamita (Perfection of Wisdom) is what the Tathagata practices, it is the supreme teaching of all the Tathagatas, and other sutras are not spoken by the Buddha.』 'Manjushri! The practice of a Bodhisattva is not a practice of clinging to assemblies, but is the true practice of an enlightened being. The practice of being unparalleled is the practice of a Bodhisattva, the practice of not receiving is the practice of a Bodhisattva, the practice of not clinging is also the practice of a Bodhisattva, and not clinging to not clinging is also the practice of a Bodhisattva.'
薩行。如是，文殊！菩薩所行為無輕慢，吾以隨時分別宣說。諸法難見亦難曉了。是故，文殊！諸賢一切當修寂然無放逸行，順從正士堅固之行，常懷慈心不為瞋害。以住諸法修等行者，則從佛教。
「佛無數劫遵習此道，以權方便而頒宣之。有無智人各懷異意，墮大艱難，當興譏謗、謗訕經道：『非如來所宣。』毀呰法者不覺微失，坐不護口。或自心念：『是事嘉快，或謂不快。』故誹謗法。以誹謗法，則誹謗佛；已誹謗佛，則毀聖眾。
「口橫說言：『是事為應、是事不應。』如是言者，為誹謗法。
「『為諸菩薩講說此事、為諸聲聞演如是教。』口說此言為誹謗法。
「『諸菩薩等當學此法、當舍此法、不當習學也。』妄說如此，為誹謗法。
「『某有辯才、某不辯才，某性便利、某性訥鈍。』妄有譏訶，說經如是，為誹謗法。
「若以宣言：『值佛世時，可得總持；不值佛世，不得總持。』為誹謗法。
「『雖以修行逮得總持，所逮總持未必清凈。』若說如是，為誹謗法。
「求法師短，瞻其法則、所行缺漏，為誹謗法。
「不信法師所行具足、假使法師不應威儀，為誹謗法。
「宣於法師放逸之業，馳騁由己不能專一，為誹謗法。
【現代漢語翻譯】 現代漢語譯本： 是的，文殊！菩薩的修行是不會輕慢的，我會隨時分別宣說。諸法難以見到，也難以理解。因此，文殊！各位賢者都應當修習寂靜無放逸的修行，順從正士堅固的修行，常懷慈悲心，不生嗔恨傷害。以安住于諸法而修習平等行的人，才是遵循佛陀的教誨。
佛陀在無數劫中遵循此道，以權巧方便來宣說。有些沒有智慧的人各自懷有不同的想法，陷入巨大的困境，會興起譏諷和誹謗，誹謗經道說：『這不是如來所宣說的。』詆譭佛法的人不覺察自己的過失，因為不守護自己的口舌。或者心中想：『這件事令人高興，或者認為不高興。』因此誹謗佛法。因為誹謗佛法，就是誹謗佛陀；已經誹謗佛陀，就是毀壞聖眾。
口中橫加評論說：『這件事應該，這件事不應該。』這樣說的人，就是在誹謗佛法。
『為諸菩薩講說這件事，為諸聲聞演說這樣的教誨。』口中說這樣的話，就是在誹謗佛法。
『諸菩薩等應當學習這個法，應當捨棄這個法，不應當修習這個法。』妄加評論說這樣的話，就是在誹謗佛法。
『某人有辯才，某人沒有辯才，某人性情敏捷，某人性情遲鈍。』妄加譏諷呵責，這樣說經，就是在誹謗佛法。
如果宣稱：『值遇佛陀在世時，可以得到總持（dharani，陀羅尼，總攝憶持之意）；不值遇佛陀在世時，就不能得到總持。』這就是在誹謗佛法。
『即使通過修行得到了總持，所得到的總持也未必清凈。』如果這樣說，就是在誹謗佛法。
尋求法師的缺點，觀察他的法則、所作所為的缺失，就是在誹謗佛法。
不相信法師所行圓滿具足，即使法師不符合威儀，就是在誹謗佛法。
宣揚法師放逸的行為，放縱自己不能專一，就是在誹謗佛法。
【English Translation】 English version: Indeed, Manjushri! The conduct of a Bodhisattva is without disdain, and I will explain it separately at any time. The dharmas are difficult to see and difficult to understand. Therefore, Manjushri! All the wise ones should cultivate the practice of stillness without negligence, follow the steadfast practice of the righteous, always cherish a compassionate heart, and not harbor anger or harm. Those who abide in all dharmas and cultivate equal practice are following the Buddha's teachings.
The Buddha has followed this path for countless kalpas, using skillful means to proclaim it. Some without wisdom each hold different ideas, falling into great difficulties, and will raise ridicule and slander, slandering the sutras, saying: 'This is not what the Tathagata proclaimed.' Those who denigrate the Dharma do not realize their own faults, because they do not guard their mouths. Or they think in their hearts: 'This matter is pleasing, or they think it is not pleasing.' Therefore, they slander the Dharma. Because they slander the Dharma, they slander the Buddha; having slandered the Buddha, they destroy the Sangha (holy community).
Speaking carelessly, saying: 'This matter is appropriate, this matter is not appropriate.' Those who speak like this are slandering the Dharma.
'This matter is explained for the Bodhisattvas, such teachings are expounded for the Shravakas (hearers).' Speaking such words is slandering the Dharma.
'The Bodhisattvas should learn this Dharma, should abandon this Dharma, and should not practice this Dharma.' Falsely speaking like this is slandering the Dharma.
'So-and-so has eloquence, so-and-so does not have eloquence, so-and-so is quick-witted, so-and-so is dull-witted.' Falsely criticizing and scolding, speaking of the sutras like this, is slandering the Dharma.
If one declares: 'When encountering the Buddha in the world, one can attain dharani (total retention); when not encountering the Buddha in the world, one cannot attain dharani.' This is slandering the Dharma.
'Even if one attains dharani through practice, the dharani attained may not be pure.' If one speaks like this, it is slandering the Dharma.
Seeking the faults of the Dharma teacher, observing their rules, and the deficiencies in their conduct, is slandering the Dharma.
Not believing that the Dharma teacher's conduct is complete and perfect, even if the Dharma teacher does not conform to proper conduct, is slandering the Dharma.
Proclaiming the Dharma teacher's negligent actions, indulging oneself and not being able to concentrate, is slandering the Dharma.
「禮節不備、失經違節，非所奉戒，擾擾兇兇，則誹謗法。
「有所宣義理，其明不廣，妄有所講，為誹謗法。
「言語不了，辯才不暢，欲傳道教，為誹謗法。
「本學不勤，所知甚鮮，明不廣遠，欲宣道教，為誹謗法。
「心自念言：『某不知限、不了隨時，當教開化，達令至義。』為誹謗法。
「興發想念，不護佛教，懷抱危害，為誹謗法。
「各獲一卷文字經教，各是所學諍義失義，為誹謗法。
「各頌一偈，諍其義理，自說是非，為誹謗法。
「『某有信樂、某不篤道，某當得脫、某不得脫。』為誹謗法。
「若講法時，所言各異，反其義理非某所講，故來亂坐談語說事，為誹謗法。
「『是人應行、是不應行，某為隨順、某不隨順。』為誹謗法。
「『某以隨時、某不知時。』違失義理，不從道節，為誹謗法。」
佛告文殊師利：「諸聲聞眾有所懷裹分別說者、諸菩薩等聰明辯才有所頒宣，皆承如來威神聖旨。」
佛言：「文殊！如來道教隨時之宜，所誓如是。斯等愚夫唯念毀呰，求其長短、不從佛教、反非如來、所念法師而譏謗之，是等悉為魔之所亂。猗求利養故發此意，當歸惡趣。將護居家所依善厚，反不慎護住
【現代漢語翻譯】 現代漢語譯本 『如果禮儀不完備、違背了經典和戒律，不遵守所奉行的戒條，行為舉止混亂兇惡，這就是誹謗佛法。 『如果宣講的義理不明確、不廣泛，隨意講解，這就是誹謗佛法。 『如果言語表達不清、辯才不流暢，卻想傳道授教，這就是誹謗佛法。 『如果自己不勤奮學習，所知甚少，見識不廣，卻想宣講佛法，這就是誹謗佛法。 『如果心中自認為：『我雖然不瞭解界限、不明白時機，卻要教化開導他人，使他們達到真理。』這就是誹謗佛法。 『如果興起某種想法，不護持佛教，心懷危害，這就是誹謗佛法。 『如果各自得到一卷經文，卻各自執著于自己所學的，爭論義理，失去正義，這就是誹謗佛法。 『如果各自誦讀一偈，爭論其中的義理，自以為是，這就是誹謗佛法。 『如果說：『某人有信仰，某人不虔誠，某人會解脫，某人不會解脫。』這就是誹謗佛法。 『如果講法時，所說各不相同，反駁他人所講的義理，故意來擾亂聽法，談論其他事情，這就是誹謗佛法。 『如果說：『這個人應該這樣做，那個人不應該這樣做，我這樣做是順應佛法，那樣做是不順應佛法。』這就是誹謗佛法。 『如果說：『我懂得時機，某人不懂得時機。』違背了義理，不遵循佛法，這就是誹謗佛法。』 佛陀告訴文殊師利（Manjusri，菩薩名）：『各位聲聞弟子（Sravaka，聽聞佛陀教誨的弟子）心中有所疑惑而分別解說，各位菩薩（Bodhisattva，發願成佛的修行者）等有聰明辯才而有所宣講，都是承蒙如來的威神之力和聖旨。』 佛陀說：『文殊（Manjusri）！如來的教導是根據時機而宜的，所發誓愿也是如此。這些愚癡之人只想著譭謗，尋求他人的缺點，不遵循佛教，反而誹謗如來所認可的法師，這些人都是被魔所擾亂。他們爲了追求利益供養而產生這種想法，將來會墮入惡道。他們本應守護自己所依賴的善行，卻反而不謹慎守護自己的住所。』
【English Translation】 English version 'If the etiquette is not complete, violating the scriptures and precepts, not adhering to the precepts one has taken, and behaving in a chaotic and fierce manner, this is slandering the Dharma (Buddhist teachings).' 'If the meaning of what is being preached is not clear or broad, and one speaks arbitrarily, this is slandering the Dharma.' 'If one's speech is unclear and one's eloquence is not fluent, yet one wishes to transmit the teachings, this is slandering the Dharma.' 'If one is not diligent in one's own studies, knows very little, and one's understanding is not broad, yet one wishes to preach the Dharma, this is slandering the Dharma.' 'If one thinks to oneself: 『Although I do not understand the limits or the timing, I will teach and enlighten others, enabling them to reach the truth,』 this is slandering the Dharma.' 'If one gives rise to thoughts that do not protect the Buddhist teachings, harboring harmful intentions, this is slandering the Dharma.' 'If each person obtains a scroll of scripture, yet each clings to what they have learned, arguing about the meaning and losing the true meaning, this is slandering the Dharma.' 'If each person recites a verse, arguing about its meaning, and being self-righteous, this is slandering the Dharma.' 'If one says: 『So-and-so has faith, so-and-so is not devout, so-and-so will be liberated, so-and-so will not be liberated,』 this is slandering the Dharma.' 'If, when preaching the Dharma, what is said differs, refuting the meaning of what others have said, deliberately disrupting the Dharma assembly, and talking about other matters, this is slandering the Dharma.' 'If one says: 『This person should do this, that person should not do that, what I do is in accordance with the Dharma, what they do is not in accordance with the Dharma,』 this is slandering the Dharma.' 'If one says: 『I understand the timing, so-and-so does not understand the timing,』 violating the meaning, and not following the Dharma, this is slandering the Dharma.』 The Buddha said to Manjusri (a Bodhisattva): 『All the Sravakas (disciples who hear the Buddha's teachings) who have doubts and explain them separately, and all the Bodhisattvas (those who aspire to Buddhahood) who have wisdom and eloquence and proclaim the teachings, all do so by the power and holy will of the Tathagata (Buddha).』 The Buddha said: 『Manjusri! The Tathagata's teachings are appropriate for the time, and the vows made are also like this. These foolish people only think of slandering, seeking the faults of others, not following the Buddhist teachings, and instead slandering the Dharma teachers recognized by the Tathagata. These people are all disturbed by Mara (demon). They generate these thoughts in order to seek profit and offerings, and in the future, they will fall into evil realms. They should be protecting the good deeds they rely on, but instead, they are not careful in protecting their own dwelling place.』
如來教，猗其尊勢有勢位者、王者、長者、梵志。若使有人難問義者誦說義理，咸共嘆言：『善說此事。所知嘉快，如佛所說；所可頒宣，極有義理。』僉然勸助、由是勸助，墮誹謗法。同等群黨出入進退，然後沒已，俱墮惡趣。」
佛復告文殊師利：「若有菩薩猗著諸行，我不謂此為菩薩也。」
佛言：「阿逸！其依種姓有豪居位，佛不謂此為清凈也。其有宣傳兩品經義，言行各異，佛不謂此當得解脫，必歸地獄。假使有人專一品說，謂義趣是莫能過者，佛不謂此越度惡趣眾患之難。其多辭說樂於眾鬧，佛不謂此應清白行。」
佛語文殊：「佛所頒宣理諸顛倒，進退法門如江沙等；所宣法門樂著空者，其數多少亦如江沙；為諸妄想而計有人宣法門教，其限多少亦如江沙。眾生亦如無想之業、諸有想原，無愿之業、諸有愿本，為說法門亦如江沙。有人、無人，有命、無命，有壽、無壽，有欲、無慾，有貪、無貪，有為、無為，某人慇勤隨從計常、某不慇勤但念斷滅，是樂隨俗、是為度世，某貪慾門、某瞋恚門、某樂癡門，如來皆使除此諸門，故說法門矣。」
佛語文殊：「若有修行平等之宜永無所著，一切皆應般若波羅蜜教。若有講說慧各各異，心在見聞，演不如慧，則謗如來也。」
【現代漢語翻譯】 現代漢語譯本：如來教導說，那些依仗尊貴地位的人，如國王、長者、婆羅門等，如果有人向他們請教佛法，他們便會誦說義理，眾人都會讚歎說：『說得真好！所知所解令人愉悅，如同佛陀所說；所宣講的道理，極富深意。』眾人紛紛勸助，由於這種勸助，反而墮入誹謗佛法的境地。他們與同黨一同出入進退，最終死後，一同墮入惡道。 佛陀又告訴文殊師利：『如果菩薩執著于各種行為，我不認為這是真正的菩薩。』 佛陀說：『阿逸！那些依仗種姓、擁有顯赫地位的人，佛陀不認為他們是清凈的。那些宣講兩種不同教義，言行不一的人，佛陀不認為他們能得到解脫，必定會墮入地獄。如果有人只專注於一種教義，認為其意義和宗旨無人能超越，佛陀不認為這樣的人能超越惡道和各種苦難。那些喜歡多言多語、樂於熱鬧的人，佛陀不認為他們是清凈的修行者。』 佛陀告訴文殊：『佛陀所宣講的道理，是爲了破除各種顛倒，所講的進退法門，如同恒河沙數一樣多；那些樂於執著于空性的法門，其數量也如同恒河沙數；那些爲了各種妄想而認為有人宣講佛法教義的，其數量也如同恒河沙數。眾生也如同無想的業、各種有想的根源，無愿的業、各種有愿的根本，爲了他們所說的法門也如同恒河沙數。有人、無人，有命、無命，有壽、無壽，有欲、無慾，有貪、無貪，有為、無為，有人勤奮地隨從常的觀念，有人不勤奮地只念斷滅，有人樂於隨順世俗，有人是爲了度脫世間，有人貪著慾望，有人嗔恨，有人樂於愚癡，如來都使他們去除這些執著，所以才宣講佛法。』 佛陀告訴文殊：『如果有人修行平等之法，永遠沒有執著，一切都應符合般若波羅蜜（智慧到彼岸）的教導。如果有人講說智慧各不相同，心執著于見聞，所講的道理不如智慧，那就是誹謗如來。』
【English Translation】 English version: The Tathagata teaches that those who rely on their noble status, such as kings, elders, and Brahmins, if someone asks them about the Dharma, they will recite and explain the meaning, and the crowd will praise them, saying: 『Well said! What is known and understood is pleasing, just as the Buddha said; what is proclaimed is extremely meaningful.』 The crowd encourages them, and because of this encouragement, they fall into slandering the Dharma. They go in and out with their companions, and after they die, they all fall into evil realms. The Buddha further told Manjushri: 『If a Bodhisattva is attached to various actions, I do not consider this a true Bodhisattva.』 The Buddha said: 『Ajita! Those who rely on their lineage and have prominent positions, the Buddha does not consider them pure. Those who preach two different doctrines and whose words and actions are inconsistent, the Buddha does not consider them to attain liberation, and they will surely fall into hell. If someone focuses on only one doctrine, thinking that its meaning and purpose cannot be surpassed, the Buddha does not consider such a person to transcend the evil realms and various sufferings. Those who like to talk a lot and enjoy the hustle and bustle, the Buddha does not consider them to be pure practitioners.』 The Buddha told Manjushri: 『The principles proclaimed by the Buddha are to break through all kinds of inversions, and the methods of advancement and retreat are as numerous as the sands of the Ganges; those who are attached to the doctrine of emptiness, their number is also like the sands of the Ganges; those who, due to various delusions, believe that someone is preaching the Dharma, their number is also like the sands of the Ganges. Sentient beings are also like the karma of non-thought, the roots of various thoughts, the karma of non-desire, the roots of various desires, and the doctrines spoken for them are also like the sands of the Ganges. There are beings and non-beings, life and non-life, longevity and non-longevity, desire and non-desire, greed and non-greed, action and non-action. Some diligently follow the concept of permanence, some do not diligently follow but only think of annihilation, some are happy to follow the customs of the world, some are for the sake of transcending the world, some are attached to desire, some to anger, some to ignorance. The Tathagata makes them remove these attachments, and that is why the Dharma is preached.』 The Buddha told Manjushri: 『If someone practices the Dharma of equality and is never attached, everything should conform to the teachings of Prajna Paramita (wisdom to the other shore). If someone speaks of wisdom differently, with their mind attached to what they see and hear, and their teachings are not as good as wisdom, then they are slandering the Tathagata.』
於是，文殊師利復問佛言：「唯然，世尊！此等之類為從惡友誤啟受教，乃能興發如是譏謗。以何方便現世自責能除罪法？」
世尊即告文殊師利：「假使此人於七歲中，晝夜各三悔過自責，然後乃除所造謗罪，微微消化。當復曾更十五劫行乃逮法忍。」
佛言：「文殊！菩薩習此經典之要，不能曉了而妄宣傳。欲解其事甚難得度，文字之法散義不暢。是故，菩薩先善諦學然後能宣，如是學者不自傷損。」
佛言：「文殊！菩薩有四法曉了諸行。何謂為四？一曰、等心愍于眾生，二曰、等解諸法而無偏黨，三曰、等於道義不猗邪正，四曰、所說平等不懷妄想，是為四。若不解此四平等，妄有所說，則自傷損。
「若族姓子及族姓女逮住四法，不自傷損。何謂為四？一曰、不懷害心加於眾生，二曰、不與法師而共諍訟，三曰、己身少明不毀他人博達慧者，四曰、心自念言：『此一切義皆佛所說，故當敬奉謙下恭順。』是為四法不自傷損。」
佛言：「文殊！若有菩薩于江河沙諸佛剎土滿中七寶，如江沙劫一切供養十方諸佛，日日各爾，佈施奉佛而不休息。若復受此濟方等學經典之要，書著竹帛一返宣說，其福過彼供養諸佛。所以然者，佈施、持戒、忍辱、精進、一心、智慧，皆不能及
【現代漢語翻譯】 現代漢語譯本：於是，文殊師利（Manjushri，菩薩名）再次問佛說：『世尊，正是這樣！這些人之所以會產生這樣的譏諷和誹謗，是因為他們被惡友誤導，接受了錯誤的教導。用什麼方法才能讓他們在今生自我責備，從而消除罪業呢？』 世尊告訴文殊師利：『假設這個人要在七年中，每天白天和夜晚各進行三次懺悔和自我責備，這樣才能消除所造的誹謗罪，使其逐漸消解。之後還要再經歷十五劫的修行，才能達到法忍（Dharma-ksanti，對佛法的忍耐和接受）。』 佛說：『文殊，菩薩如果學習這部經典的關鍵要義，卻不能理解透徹就妄加宣傳，想要理解其中的道理並獲得解脫是非常困難的，因為文字的表達往往不能完全表達其含義。因此，菩薩應該先好好學習，然後才能宣講，這樣學習才不會傷害自己。』 佛說：『文殊，菩薩有四種方法可以理解諸行（samskara，一切有為法）。這四種方法是什麼呢？第一，以平等心憐憫眾生；第二，平等理解諸法而不偏袒任何一方；第三，在道義上不執著于邪正；第四，所說之法平等而不懷有妄想。這就是四種方法。如果不理解這四種平等，就妄加宣說，就會傷害自己。』 『如果善男子或善女人能夠堅持這四種方法，就不會傷害自己。這四種方法是什麼呢？第一，不懷有害人之心對待眾生；第二，不與法師爭論；第三，自己即使只有少許智慧，也不誹謗那些博學多智的人；第四，心中默唸：『這一切道理都是佛所說的，所以應當恭敬奉行，謙虛順從。』這就是不傷害自己的四種方法。』 佛說：『文殊，如果有菩薩在如同恒河沙數那樣多的佛剎（Buddha-ksetra，佛的國土）中，充滿七寶，如同恒河沙數劫那樣長的時間，每天都用這些寶物供養十方諸佛，佈施奉佛而不休息。如果有人接受這部《濟方等學經典》的關鍵要義，將其書寫在竹帛上，並宣說一遍，其福德勝過供養諸佛。之所以這樣，是因為佈施、持戒、忍辱、精進、一心、智慧，都不能與之相比。』
【English Translation】 English version: Then, Manjushri (a Bodhisattva) asked the Buddha again, 『Indeed, World Honored One! These kinds of beings develop such ridicule and slander because they have been misled by bad friends and have received wrong teachings. What method can they use to self-reproach in this life and thus eliminate their sins?』 The World Honored One told Manjushri, 『Suppose this person were to repent and self-reproach three times each during the day and night for seven years, only then could they eliminate the slanderous sins they have committed, gradually dissolving them. After that, they would still need to practice for fifteen kalpas (aeons) to attain Dharma-ksanti (patience and acceptance of the Dharma).』 The Buddha said, 『Manjushri, if a Bodhisattva studies the key points of this scripture but does not understand them thoroughly and then recklessly propagates them, it is very difficult to understand the principles and attain liberation, because the expression of words often cannot fully convey their meaning. Therefore, a Bodhisattva should first study well and then be able to preach, so that such study will not harm themselves.』 The Buddha said, 『Manjushri, a Bodhisattva has four methods to understand all samskaras (conditioned phenomena). What are these four methods? First, to have equal compassion for all sentient beings; second, to understand all dharmas equally without being biased towards any side; third, not to be attached to right or wrong in the principles of the path; fourth, to speak the Dharma equally without harboring delusions. These are the four methods. If one does not understand these four equalities and recklessly speaks, they will harm themselves.』 『If a good man or good woman can uphold these four methods, they will not harm themselves. What are these four methods? First, not to harbor harmful intentions towards sentient beings; second, not to argue with Dharma teachers; third, even if one has little wisdom, not to slander those who are learned and wise; fourth, to silently think in their heart: 『All these principles are spoken by the Buddha, so one should respectfully practice them, being humble and obedient.』 These are the four methods that do not harm oneself.』 The Buddha said, 『Manjushri, if there is a Bodhisattva who fills Buddha-ksetras (Buddha lands) as numerous as the sands of the Ganges River with seven treasures, and for as many kalpas as the sands of the Ganges River, offers these treasures to all the Buddhas in the ten directions every day, making offerings to the Buddhas without rest. If someone accepts the key points of this scripture, the 『Jifangdengxue Sutra』, writes them on bamboo or silk, and proclaims them once, their merit surpasses that of offering to all the Buddhas. The reason for this is that giving, keeping precepts, patience, diligence, concentration, and wisdom cannot compare to it.』
斯人善業。濟方等學經典之要，菩薩學是德無等倫，獨步無侶。」
說是經時，三十江河沙等菩薩皆悉得無所從生法忍、七十江河沙等菩薩普悉得立不退轉地——當成無上正真之道、六十億垓百千眾人生在於此三千大千國者聞是經典，咸共勸助悉發道意，僉然意解越八十劫生死之難，亦皆一時得不退轉。
佛說如是。諸比丘及菩薩，一切眾會——天、龍、鬼神、犍沓和、阿須倫、世間人民——聞佛所說，莫不歡喜，作禮而去。
濟諸方等學經
【現代漢語翻譯】 現代漢語譯本：這個人善於修行，通曉《方等》類經典（指大乘佛教經典）的要義，菩薩的修行功德是無與倫比的，獨一無二，沒有同伴。 在宣說這部經的時候，有三十個恒河沙數（佛教中表示極多的數量）的菩薩都獲得了無生法忍（對一切法不生不滅的真理的領悟），七十個恒河沙數的菩薩普遍獲得了不退轉地（修行達到一定程度，不會再退回較低的境界）——他們將成就無上正等正覺的佛道。六十億垓百千眾生，生活在這個三千大千世界（佛教宇宙觀中的一個世界）的，聽聞這部經典，都互相勸勉幫助，發起了求道的意願，都理解了佛法，超越了八十劫（佛教時間單位）生死輪迴的苦難，也都同時獲得了不退轉的境界。 佛陀說完這些話。所有的比丘（佛教出家男眾）和菩薩，以及所有在場的聽眾——天人、龍、鬼神、犍沓和（天上的樂神）、阿修羅（一種好戰的神）、世間的人民——聽了佛陀所說，沒有不歡喜的，都向佛陀行禮后離去。 《濟諸方等學經》（本經的名稱）
【English Translation】 English version: This person is skilled in practice, understands the essentials of the Vaipulya Sutras (Mahayana Buddhist scriptures), the merit of a Bodhisattva's practice is unparalleled, unique, and without peer. When this sutra was being expounded, thirty Ganges River sands (a Buddhist term for an extremely large number) of Bodhisattvas all attained the 'non-origination of dharmas' forbearance (the realization of the truth that all phenomena are neither created nor destroyed), seventy Ganges River sands of Bodhisattvas universally attained the stage of non-retrogression (a stage in practice where one will not regress to a lower state) — they will achieve the unsurpassed, right, and perfect enlightenment of Buddhahood. Sixty billion 'gai' (a large number) of hundreds of thousands of beings, living in this three thousand great thousand world (a world in Buddhist cosmology), upon hearing this sutra, all encouraged and helped each other, generated the aspiration for the path, all understood the Dharma, transcended the suffering of eighty kalpas (Buddhist unit of time) of birth and death, and also simultaneously attained the stage of non-retrogression. The Buddha finished speaking these words. All the Bhikkhus (Buddhist monks) and Bodhisattvas, as well as all those present — Devas (gods), Nagas (dragons), ghosts, Gandharvas (celestial musicians), Asuras (a type of warring deity), and the people of the world — upon hearing what the Buddha had said, were all delighted, paid their respects to the Buddha, and departed. The Sutra on Saving All Through the Vaipulya Teachings (Title of this sutra)