T09n0275_大乘方廣總持經

大正藏第 09 冊 No. 0275 大乘方廣總持經

No. 275 [No. 274]

大乘方廣總持經一卷

隋天竺三藏毗尼多流支譯

如是我聞：

一時佛在王舍城耆阇崛山中，與大比丘眾六萬二千人俱、菩薩摩訶薩八十億眾、摩伽陀國優婆塞六十億百千人。

爾時，世尊夏安居已，臨涅槃時入如法三昧。入三昧已，是時三千大千世界普遍莊嚴——懸繒幡蓋，置寶香瓶，眾香塗飾，處處遍散千葉蓮花。

爾時，此三千大千世界億百千眾、諸梵天王及億百千眷屬來詣佛所。到佛所已，頭面禮足，合掌向佛，卻住一面。復有億百千凈居天子、自在天王、大自在天王、龍王、夜叉王、阿修羅王、迦樓羅王、緊那羅王、摩睺羅伽王，各與億百千眷屬來詣佛所。到佛所已，頭面禮足，合掌向佛，卻住一面。爾時，十方如恒河沙大威德菩薩摩訶薩來詣佛所。到佛所已，頭面禮足，合掌向佛，卻住一面。爾時，此三千大千世界乃至有頂皆悉來集，大眾充滿，間無空處。爾時，復有餘大威力天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等皆來集會。

爾時，世尊正念現前，從三昧起，遍觀大眾。欠呿頻申，如師子王，如是至三。爾時，世尊從其

【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）的耆阇崛山（Gṛdhrakūṭa）中，與六萬二千位大比丘（bhikṣu）眾、八十億菩薩摩訶薩（bodhisattva-mahāsattva）眾、以及摩伽陀國（Magadha）六十億百千優婆塞（upāsaka）一同居住。當時，世尊（Bhagavān）結束了夏季安居（varṣā），在臨近涅槃（nirvāṇa）時，進入瞭如法三昧（samādhi）。進入三昧后，這時三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）普遍莊嚴——懸掛著絲綢幡蓋，放置著寶香瓶，塗抹著各種香料，處處散佈著千葉蓮花。當時，這三千大千世界億百千眾、諸梵天王（Brahmā）及億百千眷屬來到佛陀所在之處。到達佛陀處后，他們頭面禮足，合掌向佛，退到一旁站立。又有億百千凈居天子（Śuddhāvāsa）、自在天王（Īśvara）、大自在天王（Maheśvara）、龍王（Nāgarāja）、夜叉王（Yakṣarāja）、阿修羅王（Asurarāja）、迦樓羅王（Garuḍarāja）、緊那羅王（Kiṃnararāja）、摩睺羅伽王（Mahoragarāja），各自帶領億百千眷屬來到佛陀所在之處。到達佛陀處后，他們頭面禮足，合掌向佛，退到一旁站立。當時，十方如恒河沙數的大威德菩薩摩訶薩來到佛陀所在之處。到達佛陀處后，他們頭面禮足，合掌向佛，退到一旁站立。當時，這三千大千世界乃至有頂天（Bhavāgra）都聚集而來，大眾充滿，沒有空隙之處。當時，還有其他大威力的天（deva）、龍（nāga）、夜叉（yakṣa）、乾闥婆（gandharva）、阿修羅（asura）、迦樓羅（garuḍa）、緊那羅（kiṃnara）、摩睺羅伽（mahoraga）等都來到這裡。當時，世尊正念現前，從三昧中起身，遍觀大眾。他打著哈欠，伸著懶腰，如同獅子王一般，如此三次。當時，世尊從他的...

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in Rājagṛha, together with a great assembly of sixty-two thousand bhikṣus, eighty billion bodhisattva-mahāsattvas, and sixty billion hundred thousand upāsakas from the country of Magadha. At that time, the Bhagavan, having completed the summer retreat (varṣā), was about to enter nirvāṇa and entered the samādhi of the Dharma. Having entered samādhi, the trisāhasra-mahāsāhasra-lokadhātu was universally adorned—with silk banners and canopies hanging, jeweled incense bottles placed, various fragrances applied, and thousand-petaled lotuses scattered everywhere. At that time, billions upon billions of beings from this trisāhasra-mahāsāhasra-lokadhātu, along with the Brahmā kings and their billions upon billions of retinues, came to where the Buddha was. Having arrived, they bowed their heads to his feet, joined their palms, and stood to one side. Furthermore, billions upon billions of Śuddhāvāsa devas, Īśvara kings, Maheśvara kings, Nāgarājas, Yakṣarājas, Asurarājas, Garuḍarājas, Kiṃnararājas, and Mahoragarājas, each with their billions upon billions of retinues, came to where the Buddha was. Having arrived, they bowed their heads to his feet, joined their palms, and stood to one side. At that time, bodhisattva-mahāsattvas of great power and virtue, as numerous as the sands of the Ganges, came from the ten directions to where the Buddha was. Having arrived, they bowed their heads to his feet, joined their palms, and stood to one side. At that time, all beings from this trisāhasra-mahāsāhasra-lokadhātu, up to the Bhavāgra, had gathered, and the assembly was full, with no empty space. At that time, other devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, and others of great power also came. At that time, the Bhagavan, with mindfulness present, arose from samādhi and surveyed the assembly. He yawned and stretched, like a lion king, and did so three times. At that time, the Bhagavan from his...

面門出廣長舌，遍覆三千大千世界。是時，如來現神通已，復觀大眾。爾時，一切大眾即從坐起，合掌作禮，默然而住。

爾時，佛告彌勒菩薩摩訶薩言：「阿逸多！如來不久當入涅槃。汝于諸法有所疑者，我今現在，欲有所問今正是時。佛滅度后，勿生憂悔。」

爾時，彌勒菩薩摩訶薩白佛言：「唯然，世尊！善自知時。諸佛如來於一切法皆悉究竟，惟愿宣說，令此法眼久住於世。」

爾時，會中有大自在天子及八十億凈居天眾眷屬圍繞，頂禮佛足，合掌恭敬而白佛言：「世尊！此大乘方廣總持法門，過去無量諸佛、如來、應供、正遍知已曾宣說。惟愿世尊今復敷演利益，安樂無量人天，能令佛法久住世間。」爾時，世尊默然而許。是時，大自在天子知佛許已，歡喜踴躍，合掌作禮，卻住一面。

爾時，佛告彌勒菩薩摩訶薩言：「阿逸多！此大乘方廣總持法門，非我獨說，過去、未來及今現在十方世界無量諸佛亦常宣說。若有眾生於佛所說，言非佛說，及謗法僧，而此謗者當墮惡道，受地獄苦。」

爾時，佛告彌勒菩薩摩訶薩言：「若有善男子、善女人發菩提心，於此大乘方廣總持經典受持讀誦，復為人說，當知是人不墮惡道。」

爾時，世尊復告彌勒菩薩摩訶薩言：「阿逸

【現代漢語翻譯】現代漢語譯本（佛陀）從口中伸出廣長舌頭，覆蓋整個三千大千世界。這時，如來顯現神通后，又觀察大眾。當時，所有大眾都從座位上站起來，合掌行禮，默默地站立著。

這時，佛陀告訴彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛）說：『阿逸多（Ajita，彌勒菩薩的別名）！如來不久將要進入涅槃（Nirvana，寂滅）。你對於諸法（dharma，佛法）如果有任何疑惑，我現在還在，想問什麼現在正是時候。佛陀滅度后，不要產生憂愁後悔。』

這時，彌勒菩薩摩訶薩對佛陀說：『是的，世尊！您善於把握時機。諸佛如來對於一切法都完全通達究竟，只希望您宣說，讓這佛法之眼長久住世。』

這時，法會中有一位大自在天子（Mahesvara，欲界頂天的天主）以及八十億凈居天（Suddhavasa，色界天）的眷屬圍繞著，他們頂禮佛足，合掌恭敬地對佛陀說：『世尊！這大乘方廣總持法門（Mahayana Vaipulya Dharani，大乘經典），過去無量諸佛、如來、應供（Tathagata Arhat，佛的稱號）、正遍知（Samyaksambuddha，佛的稱號）都曾宣說過。只希望世尊現在再次敷演，利益安樂無量的人天，能夠讓佛法長久住世。』這時，世尊默然允許。當時，大自在天子知道佛陀允許后，歡喜踴躍，合掌行禮，退到一旁站立。

這時，佛陀告訴彌勒菩薩摩訶薩說：『阿逸多！這大乘方廣總持法門，不是我獨自宣說的，過去、未來以及現在十方世界無量諸佛也常常宣說。如果有眾生對於佛陀所說的，說不是佛陀所說，以及誹謗佛法僧（Buddha Dharma Sangha，佛教三寶），那麼這些誹謗者應當墮入惡道，遭受地獄的痛苦。』

這時，佛陀告訴彌勒菩薩摩訶薩說：『如果有善男子、善女人發菩提心（Bodhi citta，求證佛果之心），對於這大乘方廣總持經典受持讀誦，又為他人宣說，應當知道這個人不會墮入惡道。』

這時，世尊又告訴彌勒菩薩摩訶薩說：『阿逸多！'

【English Translation】 English version From his mouth, a broad and long tongue extended, covering the entire three thousand great thousand worlds. At that time, after the Tathagata displayed his supernatural powers, he again observed the assembly. Then, all the assembly immediately rose from their seats, joined their palms in salutation, and stood silently.

At that time, the Buddha said to the Bodhisattva Mahasattva Maitreya: 'Ajita! The Tathagata will soon enter Nirvana. If you have any doubts about the dharmas, now is the time to ask while I am still present. After the Buddha's passing, do not feel sorrow or regret.'

At that time, the Bodhisattva Mahasattva Maitreya said to the Buddha: 'Yes, World Honored One! You are skilled in knowing the right time. All the Buddhas, the Tathagatas, have completely mastered all dharmas. We only wish that you would expound them, so that the eye of the Dharma may abide in the world for a long time.'

At that time, in the assembly, there was the great Mahesvara Deva (Lord of the Desire Realm) and eighty billion Suddhavasa Devas (Pure Abodes Devas) with their retinues surrounding them. They bowed at the Buddha's feet, joined their palms respectfully, and said to the Buddha: 'World Honored One! This Mahayana Vaipulya Dharani (Great Vehicle Extensive Sutra) has been expounded by countless Buddhas, Tathagatas, Arhats, and Samyaksambuddhas in the past. We only wish that the World Honored One would now expound it again, benefiting and bringing peace to countless humans and devas, so that the Buddha's Dharma may abide in the world for a long time.' At that time, the World Honored One silently consented. Then, the great Mahesvara Deva, knowing that the Buddha had consented, rejoiced and leaped with joy, joined his palms in salutation, and stood aside.

At that time, the Buddha said to the Bodhisattva Mahasattva Maitreya: 'Ajita! This Mahayana Vaipulya Dharani is not expounded by me alone. Countless Buddhas in the past, future, and present ten directions of the world also constantly expound it. If there are sentient beings who say that what the Buddha has spoken is not spoken by the Buddha, and slander the Buddha, Dharma, and Sangha, then these slanderers will fall into evil paths and suffer the pains of hell.'

At that time, the Buddha said to the Bodhisattva Mahasattva Maitreya: 'If there are good men or good women who generate the Bodhi citta, and uphold, recite, and expound this Mahayana Vaipulya Dharani Sutra for others, know that these people will not fall into evil paths.'

At that time, the World Honored One again said to the Bodhisattva Mahasattva Maitreya: 'Ajita!'

多！我從成佛夜乃至將入無餘涅槃，于其中間佛身、口、意所作、所說、所念、所思惟頗有忘失，起惡業不？」

彌勒菩薩言：「不也。世尊！」

佛言：「彌勒！如汝所說。我從成道乃至涅槃，于其中間所言所說皆悉真實，無有虛妄。若有愚人不解如來方便所說，而作是言：『是法如是，是法不如是。』誹謗正法及佛菩薩，我說是輩趣向地獄。」

佛言：「阿逸多！於我滅后五濁世中，若有比丘、比丘尼、優婆塞、優婆夷，實非菩薩自謂菩薩，是外道人。曾於過去供養諸佛發願力故，于佛法律而得出家。隨所至處，多求親友、名聞利養、恣行穢污、棄捨信心、成就惡行、不自禁制、不自調伏、貪諸利養，於一切法門及出生堅固三昧，皆悉遠離，實無所知。為親屬故，妄稱知解，住于諂曲，口說異言、身行異行。

「阿逸多！我菩提道於一切眾生皆悉平等，安住大悲，以善方便正念不忘。如來安住無等等力，無障無礙而為說法。若有眾生作如是言：『佛為聲聞所說經典，諸菩薩等不應習學、不應聽受，此非正法、此非正道；辟支佛法亦不應學。』復作是言：『諸菩薩等所修行法，聲聞之人亦不應學、不應聽受；辟支佛法亦復如是。』復作是言：『諸菩薩等所有言說，聲聞、辟支佛不應聽受。

【現代漢語翻譯】現代漢語譯本：佛陀問道：『彌勒，我從成佛之夜直到進入無餘涅槃，在這期間，我的身、口、意所做、所說、所念、所思，有沒有出現過遺忘，或者產生過惡業呢？』彌勒菩薩回答說：『沒有的，世尊！』佛陀說：『彌勒，正如你所說。我從成道直到涅槃，在這期間所言所說都是真實的，沒有虛妄。如果有愚昧之人不理解如來方便所說的法，反而說：『這個法是這樣的，那個法不是這樣的。』誹謗正法以及佛菩薩，我說這些人會墮入地獄。』佛陀說：『阿逸多（彌勒菩薩的另一個名字）！在我滅度后的五濁惡世中，如果有比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），實際上不是菩薩卻自稱是菩薩，這些人是外道。他們曾經在過去供養諸佛，發過願力，因此在佛的教法中得以出家。他們無論到哪裡，都貪求親友、名聲、利益，放縱自己的慾望，行為污穢，拋棄信心，造作惡行，不能自我約束，不能自我調伏，貪圖各種利益，對於一切法門以及能夠產生堅固三昧（禪定）的修行都遠離，實際上什麼都不懂。爲了親屬的緣故，他們妄稱自己有知解，內心充滿諂媚，口說一套，身做一套。』『阿逸多！我所教導的菩提道對於一切眾生都是平等的，安住于大悲心，以善巧方便，正念不忘。如來安住于無與倫比的力量，沒有障礙，沒有阻礙地為眾生說法。如果有眾生說：『佛陀為聲聞（聽聞佛法而修行的人）所說的經典，諸菩薩等不應該學習，不應該聽受，這不是正法，這不是正道；辟支佛（獨覺）的法也不應該學習。』又說：『諸菩薩等所修行的法，聲聞之人也不應該學習，不應該聽受；辟支佛的法也是如此。』又說：『諸菩薩等所說的話，聲聞、辟支佛不應該聽受。』

【English Translation】 English version: The Buddha asked: 'Maitreya, from the night of my enlightenment until I enter complete Nirvana, during this time, have there been any instances where my body, speech, and mind, what I did, said, thought, or contemplated, were forgotten, or did I generate any evil karma?' Bodhisattva Maitreya replied: 'No, World Honored One!' The Buddha said: 'Maitreya, as you have said. From my enlightenment until Nirvana, everything I have said and spoken is true, without falsehood. If there are foolish people who do not understand the expedient teachings of the Tathagata, and instead say: 『This Dharma is like this, that Dharma is not like that,』 slandering the true Dharma and the Buddhas and Bodhisattvas, I say that these people will go to hell.' The Buddha said: 'Ajita (another name for Maitreya Bodhisattva)! In the five turbid ages after my passing, if there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners), who are not actually Bodhisattvas but claim to be Bodhisattvas, these people are heretics. They have in the past made offerings to the Buddhas and made vows, and thus were able to leave home in the Buddha's teachings. Wherever they go, they seek friends, fame, and gain, indulge their desires, act impurely, abandon faith, commit evil deeds, cannot restrain themselves, cannot subdue themselves, are greedy for various gains, and are far from all Dharma teachings and the practice that leads to firm Samadhi (meditative concentration), and in reality, they know nothing. For the sake of their relatives, they falsely claim to have knowledge, dwell in flattery, say one thing with their mouths and do another with their bodies.' 'Ajita! The Bodhi path that I teach is equal for all beings, abiding in great compassion, with skillful means, and with mindfulness that is not forgotten. The Tathagata abides in incomparable power, without obstruction, without hindrance, and teaches the Dharma. If there are beings who say: 『The scriptures that the Buddha spoke for the Shravakas (those who hear the Dharma and practice), the Bodhisattvas should not study, should not listen to, this is not the true Dharma, this is not the true path; the Dharma of the Pratyekabuddhas (Solitary Buddhas) should also not be studied.』 And again say: 『The practices that the Bodhisattvas cultivate, the Shravakas should also not study, should not listen to; the Dharma of the Pratyekabuddhas is also like this.』 And again say: 『The words that the Bodhisattvas speak, the Shravakas and Pratyekabuddhas should not listen to.』

彼此言行更相違背，不與修多羅相應。』于如實說、真解脫法不能信受，依彼法者不得生天，何況解脫？

「阿逸多！我今說法，隨其信心而調伏之，如恒河沙。

「阿逸多！我今欲往十方世界隨順說法，利益眾生。不為實非菩薩而作菩薩相者，亦不為毒惡、欺誑、少聞之人。

「於我法中作二說者，其二說人或作是言：『是菩薩應學，是不應學。』謗佛、法、僧，是人身壞命終墮于地獄，多百千劫不可得出。設令得出，生貧窮家。至於后時雖得授記，五濁惡世成等正覺，如我今日於是生死五濁世中成於佛道。以是因緣，汝應諦聽，應當信知。隨順惡友，所行如是。

「阿逸多！我念過去無央數劫，彼時有佛名曰無垢焰稱起王如來、應供正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊出現於世。是時彼佛壽命八萬那由他歲，為眾說法。

「爾時，無垢焰稱起王如來法中，有一比丘名曰凈命。總持諸經十四億部、大乘經典六百萬部，為大法師。言辭清美，辯才無礙，利益無量無邊眾生，示教利喜。

「爾時，無垢焰稱起王如來臨涅槃時告彼比丘凈命言：『未來世中，汝當護持我正法眼。』

「爾時，凈命受佛教已，于佛滅后千萬歲中守護流通諸佛秘

【現代漢語翻譯】現代漢語譯本：他們的言行互相矛盾，不符合修多羅（sūtra，佛經）。他們不相信如實之說和真正的解脫之法，依此法修行的人不能昇天，更何況解脫呢？阿逸多（Ajita，彌勒菩薩的別名）！我現在說法，是根據眾生的信心來調伏他們的，就像恒河沙一樣多。阿逸多！我現在想去十方世界隨順眾生的根性說法，利益眾生。我不會為那些實際上不是菩薩卻裝作菩薩的人說法，也不會為那些心懷惡毒、欺騙、少聞寡見的人說法。在我佛法中製造兩種說法的人，他們會說：『這是菩薩應該學的，那是不應該學的。』這些人誹謗佛、法、僧三寶，身壞命終後會墮入地獄，經歷無數百千劫都無法出來。即使出來，也會出生在貧窮的家庭。到了後來，即使得到授記，也會在五濁惡世中成佛，就像我今天在這充滿生死和五濁的世間成就佛道一樣。因為這個緣故，你應該仔細聽，應當相信並知道，隨順惡友，行為就會如此。阿逸多！我回憶過去無量數劫，那時有一尊佛，名叫無垢焰稱起王如來（Vimalarcis-keturāja Tathāgata，如來十號之一），應供（Arhat，值得供養的聖者）、正遍知（Samyaksaṃbuddha，完全覺悟者）、明行足（Vidyācaraṇasaṃpanna，智慧和德行圓滿者）、善逝（Sugata，善於去往涅槃者）、世間解（Lokavid，瞭解世間一切者）、無上士（Anuttara，無與倫比者）、調御丈夫（Puruṣadamyasārathi，善於調伏眾生者）、天人師（Śāstādevamanuṣyāṇāṃ，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavat，受人尊敬者）出現於世。那時，那尊佛的壽命有八萬那由他（nayuta，數量單位）歲，為眾生說法。那時，在無垢焰稱起王如來的教法中，有一位比丘名叫凈命。他總持了十四億部經典，六百萬部大乘經典，是一位大法師。他的言辭清美，辯才無礙，利益了無量無邊的眾生，向他們開示教導，使他們歡喜。那時，無垢焰稱起王如來臨近涅槃時，告訴那位比丘凈命說：『未來世中，你應當護持我的正法眼。』那時，凈命接受佛的教誨后，在佛滅度后的千萬年中，守護流通諸佛的秘密教法。

【English Translation】 English version: Their words and actions contradict each other, not aligning with the sūtras (scriptures). They do not believe in the truthful teachings and the true path to liberation. Those who follow this path cannot be reborn in heaven, let alone achieve liberation. Ajita (a name for Maitreya Bodhisattva)! I now teach the Dharma, subduing beings according to their faith, as numerous as the sands of the Ganges. Ajita! I now wish to go to the ten directions to teach the Dharma according to the dispositions of beings, benefiting them. I will not teach those who are not actually Bodhisattvas but pretend to be, nor will I teach those who are malicious, deceitful, and have little learning. Those who create two different interpretations within my Dharma will say, 'This is what a Bodhisattva should learn, and this is what they should not learn.' These people slander the Buddha, the Dharma, and the Sangha (the monastic community). After their bodies break and their lives end, they will fall into hell, unable to escape for countless hundreds of thousands of kalpas (eons). Even if they do escape, they will be born into poor families. Later, even if they receive a prediction of Buddhahood, they will attain enlightenment in a world of five turbidities, just as I have attained Buddhahood in this world of birth, death, and five turbidities. For this reason, you should listen carefully, believe, and understand that following evil friends leads to such actions. Ajita! I recall countless kalpas in the past, when there was a Buddha named Vimalarcis-keturāja Tathāgata (one of the ten epithets of a Buddha), Arhat (worthy of offerings), Samyaksaṃbuddha (fully enlightened one), Vidyācaraṇasaṃpanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Puruṣadamyasārathi (tamer of men), Śāstādevamanuṣyāṇāṃ (teacher of gods and humans), Buddha (enlightened one), and Bhagavat (blessed one), who appeared in the world. At that time, that Buddha's lifespan was eighty million nayutas (a unit of measurement), and he taught the Dharma to beings. At that time, in the teachings of Vimalarcis-keturāja Tathāgata, there was a bhikṣu (monk) named Pure Life. He had memorized fourteen billion scriptures and six million Mahayana scriptures. He was a great Dharma teacher. His words were clear and beautiful, his eloquence was unobstructed, and he benefited countless beings, showing them the way and making them happy. At that time, when Vimalarcis-keturāja Tathāgata was about to enter Nirvana, he told the bhikṣu Pure Life, 'In the future, you should protect my eye of the true Dharma.' At that time, after Pure Life received the Buddha's teachings, he protected and propagated the secret teachings of all Buddhas for millions of years after the Buddha's passing.

藏。於此方廣總持法門受持讀誦，深解義趣；于彼世界八萬城中所有眾生，隨其愿樂廣為宣說。

「爾時，有一大城名曰跋陀。往彼城中為八十億家，隨其所樂而為說法。是時，城中八十億人獲凈信心——一億人眾住菩提道、七十九億人住聲聞乘而得調伏。爾時，凈命法師復與十千比丘眾相隨俱，往修菩提行。

「爾時，跋陀城中復有比丘名曰達摩。于大乘經方廣正典受持千部，獲得四禪。唯以方廣空法化彼城中一切眾生，不能以善方便隨欲而說。作如是言：『一切諸法悉皆空寂，我所說者真是佛說。彼凈命比丘所說雜穢不凈，此比丘實非凈命而稱凈命。何以故？而此比丘所受諸華不持供養而自受用，涂香、末香亦復如是。凈命比丘愚癡無智，不能知我久修梵行。彼既年少，出家未久，我慢無信，多諸放逸。是諸人等無所知曉，謂是凈命持戒比丘。』

「爾時，達摩以其噁心謗持法者，身壞命終墮于地獄，經七十劫具受眾苦。滿七十劫已，墮畜生中。過六十劫后，值遇香寶光佛，于彼法中發菩提心，於九萬世猶生畜生中。過九萬世已，得生人中，於六萬世貧窮下賤，恒無舌根。

「其凈命比丘于諸法中得凈信心，為人說法。彼於後時得值六十三那由他佛，恒為法師，具足五通，勸請彼佛轉妙

【現代漢語翻譯】現代漢語譯本：如果有人能夠受持、讀誦這個廣大的總持法門，並且深刻理解其中的含義，那麼他就可以在那個世界的八萬座城市中，根據所有眾生的意願，廣泛地為他們宣說佛法。當時，有一座大城名叫跋陀（Bhadra）。凈命法師前往這座城市，為八十億戶人家，根據他們各自的喜好宣說佛法。那時，城中八十億人獲得了清凈的信心——其中一億人安住于菩提道，七十九億人安住于聲聞乘，並得到了調伏。當時，凈命法師又帶領著一萬名比丘，一同前往修行菩提道。當時，在跋陀城中，還有一位比丘名叫達摩（Dharma）。他受持了千部大乘經典，獲得了四禪。他只用方廣空法來教化城中的一切眾生，不能用善巧方便隨順他們的意願說法。他這樣說道：『一切諸法都是空寂的，我所說的才是真正的佛法。那個凈命比丘所說的雜亂不清，這個比丘實際上不是凈命，卻自稱凈命。為什麼呢？因為這個比丘接受供養的鮮花，不拿去供養佛，反而自己享用，涂香、末香也是這樣。凈命比丘愚癡無知，不能瞭解我長期修持梵行。他年紀輕輕，出家不久，傲慢無信，有很多放逸的行為。這些人什麼都不知道，卻認為他是持戒清凈的比丘。』當時，達摩因為噁心誹謗持法者，身壞命終后墮入地獄，經歷了七十劫的痛苦。滿了七十劫后，又墮入畜生道。過了六十劫后，遇到了香寶光佛（Gandha-ratna-prabha Buddha），在那位佛的教法中發起了菩提心，但仍然在九萬世中轉生為畜生。過了九萬世后，才得以轉生為人，並在六萬世中貧窮困苦，而且一直沒有舌根。那位凈命比丘在諸法中獲得了清凈的信心，為人說法。他在後來的時間裡遇到了六十三那由他（Nayuta）佛，一直擔任法師，具足五神通，勸請那些佛陀轉動微妙的法輪。

【English Translation】 English version: If someone can receive, uphold, read, and recite this vast Dharani (total-retention) teaching, and deeply understand its meaning, then they can widely proclaim the Dharma to all sentient beings in the eighty thousand cities of that world, according to their wishes. At that time, there was a great city named Bhadra. The Dharma Master Pure Life went to this city and preached the Dharma to eight billion households, according to their individual preferences. At that time, eight billion people in the city gained pure faith—one hundred million people dwelled on the Bodhi path, and seventy-nine billion people dwelled in the Sravaka vehicle and were tamed. At that time, the Dharma Master Pure Life, along with ten thousand monks, went together to cultivate the Bodhi path. At that time, in the city of Bhadra, there was also a monk named Dharma. He upheld a thousand volumes of Mahayana scriptures and attained the four Dhyanas (meditative absorptions). He only used the vast emptiness teaching to transform all sentient beings in the city, unable to use skillful means to preach according to their desires. He said, 'All dharmas are empty and still; what I say is the true Buddha's teaching. What that Pure Life monk says is mixed and impure; this monk is actually not pure life, yet calls himself pure life. Why? Because this monk accepts the flowers offered, does not offer them to the Buddha, but enjoys them himself; the same is true for scented paste and powder. The Pure Life monk is foolish and ignorant, unable to understand that I have long cultivated pure conduct. He is young, has not been ordained for long, is arrogant and faithless, and has many lax behaviors. These people know nothing, yet think he is a pure and disciplined monk.' At that time, because of his evil mind, Dharma slandered the Dharma-upholder, and after his body broke and his life ended, he fell into hell, enduring suffering for seventy kalpas. After seventy kalpas, he fell into the animal realm. After sixty kalpas, he encountered the Gandha-ratna-prabha Buddha, and in that Buddha's Dharma, he generated the Bodhi mind, but still was born as an animal for ninety thousand lifetimes. After ninety thousand lifetimes, he was able to be born as a human, and for sixty thousand lifetimes, he was poor and destitute, and always without a tongue. That Pure Life monk gained pure faith in all dharmas and preached the Dharma to others. Later, he encountered sixty-three Nayuta Buddhas, always serving as a Dharma teacher, possessing the five supernormal powers, and urging those Buddhas to turn the wonderful Dharma wheel.

法輪。

「阿逸多！汝今當知，過去凈命比丘者豈異人乎？莫作異觀，今阿彌陀佛是。阿逸多！汝今當知，過去達摩比丘者豈異人乎？莫作異觀，今我身是。由我過去愚癡、無智、譭謗他故，受苦如是。我以此業因緣故，處五濁世成等正覺。

「是故，阿逸多！若有菩薩于諸法中作二說者，以是因緣，后五濁世成於佛道。其佛國中有諸魔等，于說法時恒作障難。」

爾時，大眾聞佛說已，皆悉悲泣，涕淚交流，俱發是言：「愿于佛法莫作二說如達摩比丘。」

爾時，會中有百菩薩即從座起，右膝著地，悲號墮淚。

爾時，世尊知而故問彼菩薩言：「善男子！汝等何為悲號如是？」

爾時，諸菩薩等異口同音，俱白佛言：「世尊！我等自觀，亦應有此諸惡業障。」

爾時，世尊作如是言：「如是，如是！汝亦曾於過去然燈佛所，在彼法中出家修道。是然燈佛滅度之後，時有比丘名曰智積，汝等爾時謗是比丘。因是已來，不得見佛、不能發菩提心、不得陀羅尼及諸三昧，后共汝等同時安住菩提之道。汝等善男子！此賢劫最後佛所，當獲無生法忍，復於後時過三阿僧祇劫行菩薩道，當得阿耨多羅三藐三菩提。

「是故，善男子！若菩薩見余菩薩，不應生於彼此之心，當如

【現代漢語翻譯】現代漢語譯本法輪（Dharma Wheel）。

『阿逸多（Ajita，彌勒菩薩的別名）！你現在應當知道，過去的凈命比丘難道是其他人嗎？不要作其他想法，他就是現在的阿彌陀佛（Amitābha Buddha）。阿逸多！你現在應當知道，過去的達摩比丘難道是其他人嗎？不要作其他想法，他就是現在的我。因為我過去愚癡、沒有智慧、譭謗他人，所以遭受這樣的苦報。我因為這個業因緣，在五濁惡世（five turbidities）中成就等正覺（perfect enlightenment）。』

『因此，阿逸多！如果有菩薩在諸法（all dharmas）中作出二種說法，因為這個因緣，在後來的五濁惡世中成就佛道。他們的佛國中會有諸魔等，在說法時常常製造障礙。』

當時，大眾聽聞佛陀所說后，都悲傷哭泣，淚流滿面，一起說道：『愿我們在佛法中不要像達摩比丘那樣作出二種說法。』

當時，會中有百位菩薩立即從座位上站起，右膝著地，悲號落淚。

當時，世尊（the World-Honored One）知道卻故意問那些菩薩說：『善男子！你們為何如此悲傷哭泣？』

當時，諸位菩薩異口同聲，一起對佛說：『世尊！我們自己觀察，也應該有這些惡業障礙。』

當時，世尊這樣說道：『是的，是的！你們也曾在過去燃燈佛（Dīpaṃkara Buddha）那裡，在那佛法中出家修行。在燃燈佛滅度之後，當時有一位比丘名叫智積，你們當時誹謗這位比丘。因為這個原因，你們一直不能見到佛，不能發起菩提心（bodhicitta），不能得到陀羅尼（dhāraṇī）和各種三昧（samādhi），後來和你們一起安住于菩提之道。你們這些善男子！在這賢劫（bhadrakalpa）最後一位佛那裡，將獲得無生法忍（anutpattika-dharma-kṣānti），之後再經過三大阿僧祇劫（asaṃkhyeya kalpas）修行菩薩道，將證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。』

『因此，善男子！如果菩薩見到其他菩薩，不應該生起彼此的分別心，應當像……』

【English Translation】 English version The Dharma Wheel.

'Ajita (Maitreya Bodhisattva's another name)! You should know now, was the pure-life Bhikṣu (monk) of the past someone different? Do not think otherwise, he is the present Amitābha Buddha. Ajita! You should know now, was the Dharma Bhikṣu of the past someone different? Do not think otherwise, he is my present self. Because of my past ignorance, lack of wisdom, and slandering of others, I suffered such retribution. Because of this karmic cause, I attained perfect enlightenment in the five turbidities (five turbidities).'

'Therefore, Ajita! If a Bodhisattva makes two kinds of statements about all dharmas, because of this cause, they will attain Buddhahood in the later five turbidities. In their Buddha-land, there will be demons and others who constantly create obstacles when the Dharma is being taught.'

At that time, after the assembly heard what the Buddha said, they all wept with sorrow, tears streaming down their faces, and together they said: 'May we not make two kinds of statements in the Dharma like the Dharma Bhikṣu.'

At that time, a hundred Bodhisattvas in the assembly immediately rose from their seats, knelt on their right knees, and wept with sorrow.

At that time, the World-Honored One, knowing but deliberately asked those Bodhisattvas, saying: 'Good men! Why are you weeping with such sorrow?'

At that time, the Bodhisattvas, with one voice, together said to the Buddha: 'World-Honored One! We observe ourselves, and we should also have these evil karmic obstacles.'

At that time, the World-Honored One said: 'So it is, so it is! You also, in the past, at the place of Dīpaṃkara Buddha, left home to cultivate the path in that Dharma. After Dīpaṃkara Buddha passed away, there was a Bhikṣu named Jizhi, and you slandered this Bhikṣu at that time. Because of this reason, you have not been able to see the Buddha, have not been able to generate bodhicitta, have not been able to obtain dhāraṇī and various samādhis, and later you will dwell together on the path of Bodhi. You good men! At the place of the last Buddha of this Bhadrakalpa, you will obtain the anutpattika-dharma-kṣānti, and after that, after passing through three asaṃkhyeya kalpas of cultivating the Bodhisattva path, you will attain anuttarā-samyak-saṃbodhi.'

'Therefore, good men! If a Bodhisattva sees another Bodhisattva, they should not give rise to a discriminating mind of self and other, they should be like...'

塔想、如見佛想。是故，菩薩見余菩薩，莫作異念、謂非佛想。若起異念為自侵欺，當受持此莫作異想，共相和合：『我今觀初發心菩薩不如佛想者，我便欺誑十方現在一切無量阿僧祇諸佛。』

「是故，善男子！菩薩未來於五濁世中得陀羅尼三昧者，一切皆是佛之威力。是故，善男子！若有誹謗其法師者，即為謗佛，等無有異。

「善男子！佛滅度后，若有法師善隨樂欲，為人說法，能令菩薩學大乘者，及諸大眾有發一毛歡喜之心乃至暫下一渧淚者，當知皆是佛之神力。

「若有愚人實非菩薩假稱菩薩，謗真菩薩及所行法，復作是言：『彼何所知？彼何所解？』彌勒！我憶過去于閻浮提學菩薩時，愛重法故，為一句一偈棄捨所愛頭、目、妻子及舍王位。何以故？以求法故。如彼愚人專為名聞耽著利養，自恃少能，不往如來傳法人所聽受正法。

「彌勒！若彼此和合則能住持流通我法，若彼此違諍則正法不行。阿逸多！汝可觀此謗法之人，成就如是極大罪業，墮三惡道難可出離。

「複次，彌勒！我初成佛以妙智慧廣為眾生宣說正法。

「若有愚人于佛所說而不信受——如彼達摩比丘——雖復讀誦千部大乘，為人解說，獲得四禪，以謗他故，七十劫中受大苦惱。況彼愚癡下劣之

【現代漢語翻譯】現代漢語譯本應當像看待佛陀一樣看待他們。因此，菩薩見到其他菩薩，不要產生不同的念頭，認為他們不是佛陀。如果產生不同的念頭，就是自己欺騙自己，應當接受並堅持這種觀念，不要產生不同的想法，要互相和合：『如果我現在認為初發心的菩薩不如佛陀，我就是在欺騙十方現在一切無量阿僧祇（無數）的諸佛。』『因此，善男子！菩薩未來在五濁惡世中得到陀羅尼（總持）三昧（禪定）的，一切都是佛陀的威力。因此，善男子！如果有人誹謗說法師，就等於誹謗佛陀，沒有任何區別。『善男子！佛陀滅度后，如果有法師善於隨順眾生的意願，為他們說法，能夠使學習大乘的菩薩以及大眾生起一毛髮那樣的歡喜心，乃至暫時流下一滴眼淚，應當知道這都是佛陀的神力。『如果有愚人實際上不是菩薩卻假裝是菩薩，誹謗真正的菩薩以及他們所修行的法，還說：『他們知道什麼？他們理解什麼？』彌勒（菩薩名）！我回憶過去在閻浮提（我們所居住的這個世界）學習菩薩道時，因為愛重佛法，爲了一個句子或一首偈子，可以捨棄所愛的頭、眼睛、妻子，甚至捨棄王位。為什麼呢？因為要追求佛法。而那些愚人只爲了名聲和貪圖利益，自以為有點能力，不去如來（佛陀）的傳法人那裡聽受正法。『彌勒！如果彼此和合，就能住持流通我的佛法；如果彼此爭鬥，正法就不能實行。阿逸多（彌勒菩薩的別名）！你可以看看這些誹謗佛法的人，他們造下如此巨大的罪業，墮入三惡道（地獄、餓鬼、畜生）難以脫離。『再者，彌勒！我初成佛時，以微妙的智慧廣泛地為眾生宣說正法。『如果有愚人對於佛陀所說的法不相信不接受——就像達摩比丘那樣——即使讀誦了千部大乘經典，為他人講解，獲得了四禪，因為誹謗他人，也要在七十劫中遭受巨大的苦惱。更何況那些愚癡下劣的人呢？』

【English Translation】 English version They should be regarded as if they were the Buddha. Therefore, when a Bodhisattva sees another Bodhisattva, they should not have different thoughts, thinking that they are not the Buddha. If they have different thoughts, they are deceiving themselves. They should accept and uphold this view, not having different thoughts, and should be in harmony with each other: 『If I now think that a Bodhisattva who has just begun their practice is not as good as the Buddha, then I am deceiving all the countless Asamkhya (innumerable) Buddhas present in the ten directions.』『Therefore, good men! If Bodhisattvas in the future obtain Dharani (total retention) Samadhi (meditation) in the five turbid ages, it is all due to the power of the Buddha. Therefore, good men! If anyone slanders a Dharma teacher, it is the same as slandering the Buddha, there is no difference.』『Good men! After the Buddha's Parinirvana, if there is a Dharma teacher who is good at following the wishes of sentient beings and teaches them the Dharma, and can cause Bodhisattvas who are learning the Mahayana and the masses to have a hair's breadth of joy, or even shed a single tear, it should be known that this is all due to the Buddha's divine power.』『If there are foolish people who are not actually Bodhisattvas but pretend to be Bodhisattvas, slandering true Bodhisattvas and the Dharma they practice, and also say: 『What do they know? What do they understand?』 Maitreya (name of a Bodhisattva)! I recall that in the past, when I was learning the Bodhisattva path in Jambudvipa (the world we live in), because I cherished the Dharma, I could give up my beloved head, eyes, wife, and even my throne for a single sentence or verse. Why? Because I was seeking the Dharma. But those foolish people only seek fame and profit, thinking they have some ability, and do not go to the Dharma teachers of the Tathagata (Buddha) to listen to the true Dharma.』『Maitreya! If you are in harmony with each other, you can uphold and spread my Dharma; if you fight with each other, the true Dharma cannot be practiced. Ajita (another name for Maitreya Bodhisattva)! You can see that these people who slander the Dharma create such great sins, and fall into the three evil paths (hell, hungry ghosts, animals), from which it is difficult to escape.』『Furthermore, Maitreya! When I first became a Buddha, I used my subtle wisdom to widely proclaim the true Dharma to sentient beings.』『If there are foolish people who do not believe or accept what the Buddha has said—like the Bhikshu Dharma—even if they have recited thousands of Mahayana scriptures, explained them to others, and attained the four Dhyanas (meditative states), because they slandered others, they will suffer great torment for seventy kalpas. How much more so for those foolish and inferior people?』

人，實無所知，而作是言：『我是法師，明解大乘，能廣流佈。』謗正法師言無所解，亦謗佛法而自貢高。

「若彼愚人于佛大乘乃至誹謗一四句偈，當知是業定墮地獄。何以故？譭謗佛法及法師故。以是因緣，常處惡道，永不見佛。以曾誹謗佛、法、僧故，亦于初發菩提心者，能作障礙令退正道。當知是人以大罪業而自莊嚴，于無量劫身墮地獄受大苦報；以惡眼視發菩提心人故，得無眼報；以惡口謗發菩提心人故，得無舌報。

「阿逸多！我更不見有一惡法能過毀破發菩提心罪之重也。以此罪故，墮于惡道，況復譭謗余菩薩等？

「若有菩薩為諸眾生能如實說，不起斷常，言諸眾生定有定無，亦不專執諸法有無。阿逸多！學菩薩者應如是住。如是住者，是諸菩薩清凈善業，凡所修集皆不取著。若有眾生起執著者，當知是人生五濁世。

「復有菩薩善隨根欲，能為眾生種種說法。阿逸多！菩薩如是具足修行六波羅蜜，乃能成就無上菩提。

「彼愚癡人信己自執，作如是說：『菩薩惟學般若波羅蜜，勿學餘波羅蜜，以般若波羅蜜最殊勝故。』作是說者，是義不然。何以故？阿逸多！往昔迦尸迦王學菩薩時，舍所愛身、頭、目、髓、腦。爾時此王豈無智慧？」

彌勒白佛言：「世尊

【現代漢語翻譯】現代漢語譯本：有人實際上什麼都不知道，卻說：『我是法師，明瞭通達大乘佛法，能夠廣泛傳播。』他們誹謗真正的法師說他們什麼都不懂，也誹謗佛法，以此來抬高自己。如果那些愚人對於佛陀的大乘教法，甚至誹謗其中的一句四句偈，應當知道這種行為必定會墮入地獄。為什麼呢？因為他們譭謗了佛法和法師。因為這個原因，他們會長期處於惡道，永遠見不到佛。因為他們曾經誹謗佛、法、僧，也會對初發菩提心的人造成障礙，使他們退失正道。應當知道，這種人以巨大的罪業來裝飾自己，在無量劫中身體墮入地獄，遭受巨大的苦報；因為用惡眼看待發菩提心的人，會得到失明的果報；因為用惡口誹謗發菩提心的人，會得到失語的果報。阿逸多（彌勒菩薩的另一個名字）！我再也看不到有哪一種惡法能超過毀壞發菩提心的罪業之重了。因為這個罪業，會墮入惡道，更何況是譭謗其他的菩薩呢？如果有菩薩爲了眾生能夠如實地說法，不執著于斷滅和常有，說眾生既不是絕對存在也不是絕對不存在，也不執著于諸法是有還是無。阿逸多！學習菩薩道的人應當這樣安住。這樣安住的人，是諸菩薩清凈的善業，凡是所修集的都不執著。如果有眾生產生執著，應當知道這個人生活在五濁惡世。還有菩薩能夠善巧地隨順眾生的根性和慾望，為眾生宣說各種不同的法。阿逸多！菩薩像這樣圓滿地修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），才能成就無上的菩提。那些愚癡的人相信自己的執著，這樣說：『菩薩只需要學習般若波羅蜜（智慧），不要學習其他的波羅蜜，因為般若波羅蜜是最殊勝的。』這樣說是不對的。為什麼呢？阿逸多！過去迦尸迦王（一位國王的名字）學習菩薩道時，捨棄了他所珍愛的身體、頭、眼睛、骨髓、腦髓。那時這位國王難道沒有智慧嗎？」彌勒（菩薩的名字）對佛說：「世尊」

【English Translation】 English version: Some people, knowing nothing, say, 'I am a Dharma master, understanding the Mahayana, and capable of widely propagating it.' They slander true Dharma masters, saying they understand nothing, and also slander the Buddha's teachings, thereby exalting themselves. If those foolish people slander the Buddha's Mahayana teachings, even a single four-line verse, know that such actions will certainly lead to hell. Why? Because they slander the Buddha's teachings and Dharma masters. Due to this cause, they will remain in evil realms for a long time, never seeing the Buddha. Because they have slandered the Buddha, Dharma, and Sangha, they also create obstacles for those who have initially generated Bodhicitta, causing them to regress from the right path. Know that such people adorn themselves with great sins, and in countless kalpas, their bodies will fall into hell, enduring great suffering; because they look at those who generate Bodhicitta with evil eyes, they will receive the retribution of blindness; because they slander those who generate Bodhicitta with evil mouths, they will receive the retribution of being mute. Ajita (another name for Maitreya Bodhisattva)! I have never seen any evil deed that surpasses the gravity of the sin of destroying the generation of Bodhicitta. Because of this sin, one will fall into evil realms, let alone slandering other Bodhisattvas? If a Bodhisattva can speak the truth for the sake of sentient beings, not clinging to annihilation or permanence, saying that sentient beings are neither absolutely existent nor absolutely non-existent, and not clinging to whether phenomena are existent or non-existent. Ajita! Those who study the Bodhisattva path should abide in this way. Those who abide in this way possess the pure good karma of Bodhisattvas, and they do not cling to anything they cultivate. If sentient beings develop attachments, know that such people live in the five turbid ages. Furthermore, there are Bodhisattvas who skillfully follow the roots and desires of sentient beings, teaching various Dharmas for them. Ajita! Bodhisattvas, by thus fully practicing the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), can achieve unsurpassed Bodhi. Those foolish people believe in their own attachments, saying, 'Bodhisattvas only need to study Prajna Paramita (wisdom), and not the other Paramitas, because Prajna Paramita is the most supreme.' Such a statement is incorrect. Why? Ajita! In the past, when King Kashika (a king's name) was studying the Bodhisattva path, he gave up his beloved body, head, eyes, marrow, and brain. At that time, did this king not have wisdom? Maitreya (a Bodhisattva's name) said to the Buddha, 'World Honored One'

！誠如聖說，實有智慧。」

佛告阿逸多：「我從昔來經無量時，具足修行六波羅蜜。若不具修六波羅蜜，終不得成無上菩提。」

「如是，世尊！」

佛告阿逸多：「如汝所說。我曾往昔於六十劫行檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，各六十劫。

「彼愚癡人妄作是說：『唯修一般若波羅蜜得成菩提。』無有是處，彼懷空見，故作如是不凈說法。作此說者，身、口、意業與法相違。雖解空法，為人宣說，而於空法不如說行。以無行故，去空義遠，心懷嫉妒，深著利養，逾于親戚。

「阿逸多！我于往昔作轉輪王，舍諸珍寶、頭、目、手、足，猶不得成無上菩提；況彼愚人為飲食故，緣歷他家有所宣說，唯贊空法？言己所說是菩提道、是菩薩行；唯此法是，余法皆非。復作是言：『而我所解，無量法師悉皆證知。』彼為名聞，自讚己能憎妒明解。

「阿逸多！我見彼心規求利養以自活命，雖有善行經于百劫，尚不能得少法忍心，何況能成無上菩提？

「阿逸多！我不為心口相違誑惑之人而說菩提、不為嫉妒之人而說菩提、不為傲慢不敬之人而說菩提、不為無信之人而說菩提、不為不調伏人而說菩提、不為邪淫之人而說菩提、不

【現代漢語翻譯】現代漢語譯本：『正如聖者所說，確實具有智慧。』佛陀告訴阿逸多（Ajita，彌勒菩薩的別名）：『我從過去以來，經歷了無數的時間，圓滿地修行了六波羅蜜（六度，即佈施、持戒、忍辱、精進、禪定、智慧）。如果不能圓滿地修行六波羅蜜，最終不可能成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』『是的，世尊！』佛陀告訴阿逸多：『正如你所說。我曾在過去六十劫中修行檀波羅蜜（Dāna-pāramitā，佈施度）、尸羅波羅蜜（Śīla-pāramitā，持戒度）、羼提波羅蜜（Kṣānti-pāramitā，忍辱度）、毗梨耶波羅蜜（Vīrya-pāramitā，精進度）、禪那波羅蜜（Dhyāna-pāramitā，禪定度）、般若波羅蜜（Prajñā-pāramitā，智慧度），每一種都修行了六十劫。『那些愚癡的人妄自說：『只修行般若波羅蜜就能成就菩提。』這是沒有道理的。他們懷有空見，所以說出這樣不清凈的說法。說這種話的人，身、口、意業都與佛法相違背。雖然理解空性之法，為他人宣說，但對於空性之法卻不能如實修行。因為沒有修行，所以離空性的真義很遠，心中懷有嫉妒，深深執著于利益供養，甚至超過了對親戚的感情。『阿逸多！我過去曾做轉輪王（Cakravartin，統治世界的理想君主），捨棄了各種珍寶、頭、眼睛、手、腳，尚且不能成就無上菩提；何況那些愚癡的人爲了飲食，到處遊走，宣說佛法，只讚歎空性之法？說自己所說的是菩提之道、是菩薩的修行；只有這種法才是正確的，其他的法都是錯誤的。又說：『我所理解的，無量的法師都知道。』他們爲了名聲，自我讚揚自己的能力，憎恨那些明瞭佛法的人。『阿逸多！我看到他們心中謀求利益供養來維持生命，即使有善行經過一百劫，尚且不能得到少許的法忍之心，何況能夠成就無上菩提？』『阿逸多！我不為心口不一、欺騙迷惑的人說菩提，不為嫉妒的人說菩提，不為傲慢不敬的人說菩提，不為沒有信心的人說菩提，不為不調伏的人說菩提，不為邪淫的人說菩提，不

【English Translation】 English version: 'Truly, as the Sage has said, there is indeed wisdom.' The Buddha said to Ajita: 'From the past, through immeasurable time, I have fully cultivated the Six Pāramitās (perfections). If one does not fully cultivate the Six Pāramitās, one will ultimately not attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' 'So it is, World Honored One!' The Buddha said to Ajita: 'As you have said. In the past, I practiced Dāna-pāramitā (Perfection of Giving), Śīla-pāramitā (Perfection of Morality), Kṣānti-pāramitā (Perfection of Patience), Vīrya-pāramitā (Perfection of Effort), Dhyāna-pāramitā (Perfection of Meditation), and Prajñā-pāramitā (Perfection of Wisdom) for sixty kalpas (eons) each.' 'Those foolish people falsely say: 『Only by cultivating Prajñā-pāramitā can one attain Bodhi.』 This is not the case. They hold onto an empty view, and therefore speak such impure teachings. Those who speak in this way, their actions of body, speech, and mind are contrary to the Dharma. Although they understand the Dharma of emptiness, and preach it to others, they do not practice the Dharma of emptiness as it should be. Because they do not practice, they are far from the true meaning of emptiness. Their hearts are filled with jealousy, deeply attached to gain and offerings, even more so than to their own relatives.' 'Ajita! In the past, I was a Cakravartin (wheel-turning monarch), and I gave away all kinds of treasures, my head, eyes, hands, and feet, yet I still did not attain Anuttara-samyak-sambodhi. How much less can those foolish people, who wander around for the sake of food, preaching the Dharma, only praising the Dharma of emptiness? They say that what they preach is the path to Bodhi, the practice of a Bodhisattva; that only this Dharma is correct, and all other Dharmas are wrong. They also say: 『What I understand, countless Dharma masters all know.』 They seek fame, praise their own abilities, and hate those who understand the Dharma clearly.' 'Ajita! I see that their hearts seek gain and offerings to sustain their lives. Even if they have good deeds for a hundred kalpas, they still cannot attain even a little bit of forbearance of the Dharma, how much less can they attain Anuttara-samyak-sambodhi?' 'Ajita! I do not speak of Bodhi for those who are deceitful and misleading, whose words and hearts are not in accord; I do not speak of Bodhi for those who are jealous; I do not speak of Bodhi for those who are arrogant and disrespectful; I do not speak of Bodhi for those who have no faith; I do not speak of Bodhi for those who are not tamed; I do not speak of Bodhi for those who are sexually immoral; I do not

為自是非他之人而說菩提。

「阿逸多！彼愚癡人以我慢故自謂勝佛，謗佛所說大乘經典，言是聲聞小乘所說。」

爾時，佛告尊者須菩提：「不應為二見人說般若波羅蜜。」

須菩提白佛言：「唯然，世尊！如佛所說。」

佛言：「如是，須菩提！以無著心施是名菩提。」

須菩提言：「如是，世尊！」

佛言：「須菩提！不自讚毀他施是名菩提。」

須菩提言：「如是，世尊！」

佛言：「須菩提！汝觀愚人起我我見，無慚無愧，為愛親戚，貪求活命，好受他施，當知是人專造惡業。

「複次，阿逸多！菩薩於一切法、於一切菩薩法莫生恐怖，於一切辟支佛法亦莫恐怖，於一切聲聞法亦莫恐怖，於一切凡夫法亦莫恐怖，於一切煩惱法亦莫恐怖，於一切盡法亦莫恐怖，于難精進亦莫恐怖，於是于非亦莫恐怖，于作不作亦莫恐怖，于畏不畏亦莫恐怖，于有于無亦莫恐怖，於心非心亦莫恐怖，于覺不覺亦莫恐怖，于業非業亦莫恐怖，于善不善亦莫恐怖，于安不安亦莫恐怖，于解脫不解脫亦莫恐怖，于修不修亦莫恐怖，於法非法亦莫恐怖，于靜于亂亦莫恐怖，于假于實亦莫恐怖，于信不信亦莫恐怖，于善念不善念亦莫恐怖，于住不住亦莫恐怖。如是，菩薩於一切

【現代漢語翻譯】現代漢語譯本為那些自以為是、貶低他人的人宣說菩提。佛陀對阿逸多（未來佛）說：『那些愚癡的人因為傲慢，自認為比佛陀更勝一籌，誹謗佛陀所說的大乘經典，說這些經典是聲聞（小乘佛教的修行者）所說的。』這時，佛陀告訴尊者須菩提：『不應該為那些持有二元對立觀點的人宣說般若波羅蜜（智慧的完美）。』須菩提對佛陀說：『是的，世尊！正如您所說。』佛陀說：『是的，須菩提！以無執著的心佈施，這才是菩提。』須菩提說：『是的，世尊！』佛陀說：『須菩提！不讚美自己，不貶低他人，這樣的佈施才是菩提。』須菩提說：『是的，世尊！』佛陀說：『須菩提！你看看那些愚癡的人，生起「我」和「我的」的執著，不知羞愧，爲了愛護親戚，貪求活命，喜歡接受別人的佈施，應當知道這些人專門造作惡業。』『再者，阿逸多！菩薩對於一切法，對於一切菩薩法都不要產生恐懼；對於一切辟支佛法（獨自覺悟者）也不要產生恐懼；對於一切聲聞法也不要產生恐懼；對於一切凡夫法也不要產生恐懼；對於一切煩惱法也不要產生恐懼；對於一切滅盡法也不要產生恐懼；對於難以精進也不要產生恐懼；對於是與非也不要產生恐懼；對於做與不做也不要產生恐懼；對於畏懼與不畏懼也不要產生恐懼；對於有與無也不要產生恐懼；對於心與非心也不要產生恐懼；對於覺悟與不覺悟也不要產生恐懼；對於業與非業也不要產生恐懼；對於善與不善也不要產生恐懼；對於安穩與不安穩也不要產生恐懼；對於解脫與不解脫也不要產生恐懼；對於修行與不修行也不要產生恐懼；對於法與非法也不要產生恐懼；對於平靜與混亂也不要產生恐懼；對於虛假與真實也不要產生恐懼；對於相信與不相信也不要產生恐懼；對於善念與不善念也不要產生恐懼；對於住與不住也不要產生恐懼。』像這樣，菩薩對於一切

【English Translation】 English version To speak of Bodhi for those who are self-righteous and disparage others. The Buddha said to Ajita (the future Buddha): 'Those foolish people, due to their arrogance, consider themselves superior to the Buddha, slander the Mahayana (Great Vehicle) scriptures spoken by the Buddha, saying that these scriptures were spoken by Sravakas (practitioners of the Hinayana, or Small Vehicle).' At that time, the Buddha said to the venerable Subhuti: 'One should not speak of Prajnaparamita (the perfection of wisdom) to those who hold dualistic views.' Subhuti said to the Buddha: 'Yes, World Honored One! Just as you have said.' The Buddha said: 'Yes, Subhuti! To give with a mind free from attachment, this is Bodhi.' Subhuti said: 'Yes, World Honored One!' The Buddha said: 'Subhuti! To not praise oneself and not disparage others, this giving is Bodhi.' Subhuti said: 'Yes, World Honored One!' The Buddha said: 'Subhuti! You see those foolish people, they give rise to the attachment of 「I」 and 「mine」, they are without shame, for the sake of loving their relatives, they greedily seek to live, they like to receive the giving of others, you should know that these people are specifically creating evil karma.' 'Furthermore, Ajita! A Bodhisattva should not generate fear towards all dharmas, towards all Bodhisattva dharmas; nor should they generate fear towards all Pratyekabuddha dharmas (those who awaken on their own); nor should they generate fear towards all Sravaka dharmas; nor should they generate fear towards all ordinary people's dharmas; nor should they generate fear towards all afflictions' dharmas; nor should they generate fear towards all cessation dharmas; nor should they generate fear towards difficulty in diligence; nor should they generate fear towards right and wrong; nor should they generate fear towards doing and not doing; nor should they generate fear towards fear and not fear; nor should they generate fear towards existence and non-existence; nor should they generate fear towards mind and non-mind; nor should they generate fear towards awakening and non-awakening; nor should they generate fear towards karma and non-karma; nor should they generate fear towards good and non-good; nor should they generate fear towards peace and non-peace; nor should they generate fear towards liberation and non-liberation; nor should they generate fear towards practice and non-practice; nor should they generate fear towards dharma and non-dharma; nor should they generate fear towards calmness and chaos; nor should they generate fear towards false and real; nor should they generate fear towards belief and non-belief; nor should they generate fear towards good thoughts and non-good thoughts; nor should they generate fear towards abiding and non-abiding. Like this, a Bodhisattva towards all'

法莫生恐怖。

「阿逸多！我于往昔修如是等無畏法故得成正覺，悉能了知一切眾生心之境界，而於所知不起知相。以我所證隨機演說，能令聞法諸菩薩等獲得光明陀羅尼印，得法印故永不退轉。若於此法不如實知，言無善巧，終不得成無上菩提。

「阿逸多！我為四天下眾生說此法時，是諸眾生以佛神力，各自見釋迦如來為我說法。如是次第，乃至阿迦尼吒天，彼諸眾生亦謂：『如來唯為我說。』如一四天下、乃至三千大千世界，亦復如是。此諸眾生咸作是念：『釋迦如來獨生我國，唯為於我轉大法輪。』

「阿逸多！我以如是大方便力，能于無量無邊世界，常于晨朝遍觀眾生所應化者而為說法；于中及暮恒以法眼等觀眾生，于彼世界而為眾生說一切法。如是，無量諸佛境界所有眾生學菩薩者應如是修。

「若彼愚人于佛所說謗誹正法，妄執自解用為真實。若謗法者，則不信佛，以此惡業墮于地獄，具受眾苦，永不聞法。

「複次，阿逸多！汝當受持如來密教，以善方便廣為人說。」

爾時，文殊師利童子、福光平等菩薩、無疑惑菩薩、定發心菩薩、妙心開意菩薩、光明菩薩、歡喜王菩薩、無畏菩薩、心念遍到無邊佛剎菩薩、觀世音菩薩、香象菩薩、滅一切惡業菩薩、住定菩

【現代漢語翻譯】現代漢語譯本：不要害怕法。

『阿逸多（Maitreya，彌勒菩薩）！我過去修習這些無畏的法門，所以成就正覺，能夠完全瞭解一切眾生的心境，但對於所知的事物不起執著。我根據自己所證悟的道理，隨機說法，能夠讓聽法的菩薩們獲得光明陀羅尼印（dharani-mudra，總持印），得到法印后永遠不會退轉。如果對於這個法不如實瞭解，說沒有善巧方便，最終不能成就無上菩提（anuttara-samyak-sambodhi，無上正等正覺）。』

『阿逸多！我為四天下（catu-dvipa，四大洲）的眾生說法時，這些眾生憑藉佛的神力，各自看到釋迦如來為自己說法。像這樣依次向上，乃至阿迦尼吒天（Akaniṣṭha，色界頂天），那裡的眾生也認為：『如來只是為我說法。』如同一個四天下，乃至三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，三千大千世界），也是這樣。這些眾生都這樣想：『釋迦如來只降生在我國，只是爲了我而轉大法輪（dharma-cakra，佛法之輪）。』

『阿逸多！我以這樣的大方便力，能夠在無量無邊的世界，常常在早晨觀察眾生應該被教化的對象，然後為他們說法；在中午和晚上，也常常用佛眼觀察眾生，在那些世界為眾生說一切法。像這樣，無量諸佛境界中所有學習菩薩道的修行者，都應該這樣修行。』

『如果那些愚人誹謗佛所說的正法，妄自執著自己的理解為真實。如果誹謗佛法，就不相信佛，因為這種惡業會墮入地獄，承受各種痛苦，永遠聽不到佛法。』

『此外，阿逸多！你應該受持如來的秘密教誨，用善巧方便廣泛地為他人宣說。』

這時，文殊師利童子（Mañjuśrī Kumārabhūta，文殊菩薩）、福光平等菩薩、無疑惑菩薩、定發心菩薩、妙心開意菩薩、光明菩薩、歡喜王菩薩、無畏菩薩、心念遍到無邊佛剎菩薩、觀世音菩薩（Avalokiteśvara，觀音菩薩）、香象菩薩、滅一切惡業菩薩、住定菩薩

【English Translation】 English version: Do not be afraid of the Dharma.

'Ajita (Maitreya)! In the past, I cultivated such fearless Dharmas, and thus attained perfect enlightenment. I am able to fully understand the mental states of all sentient beings, yet I do not cling to the notion of knowing. According to what I have realized, I preach the Dharma accordingly, enabling the Bodhisattvas who hear the Dharma to obtain the Light Dharani Seal (dharani-mudra), and having obtained the Dharma Seal, they will never regress. If one does not truly understand this Dharma and claims to lack skillful means, one will ultimately not attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).'

'Ajita! When I preach this Dharma to the sentient beings of the four continents (catu-dvipa), these beings, through the Buddha's divine power, each see Shakyamuni Tathagata preaching the Dharma for them. In this way, successively up to the Akaniṣṭha Heaven (Akaniṣṭha), those beings also think: 'The Tathagata is only preaching the Dharma for me.' Just like one four continents, and even the three thousand great thousand world systems (trisāhasra-mahāsāhasra-lokadhātu), it is the same. All these beings think: 'Shakyamuni Tathagata was born only in my country, and only for me does he turn the Dharma wheel (dharma-cakra).'

'Ajita! With such great skillful means, I am able to constantly observe in the morning in immeasurable and boundless worlds those sentient beings who should be taught, and then preach the Dharma for them; at noon and in the evening, I also constantly observe sentient beings with the Buddha's eye, and in those worlds, I preach all Dharmas for sentient beings. In this way, all practitioners of the Bodhisattva path in the realms of immeasurable Buddhas should cultivate themselves.'

'If those foolish people slander the true Dharma spoken by the Buddha, and falsely cling to their own understanding as the truth. If one slanders the Dharma, one does not believe in the Buddha, and because of this evil karma, one will fall into hell, endure all kinds of suffering, and never hear the Dharma.'

'Furthermore, Ajita! You should uphold the secret teachings of the Tathagata, and with skillful means, widely proclaim them to others.'

At that time, Mañjuśrī Kumārabhūta (Manjushri Bodhisattva), Bodhisattva of Equal Fortune and Light, Bodhisattva of No Doubt, Bodhisattva of Determined Aspiration, Bodhisattva of Wonderful Mind and Open Intention, Bodhisattva of Light, Bodhisattva of Joyful King, Bodhisattva of Fearlessness, Bodhisattva whose Mind Travels to Boundless Buddha Lands, Avalokiteśvara (Avalokiteshvara Bodhisattva), Bodhisattva of Fragrant Elephant, Bodhisattva who Eradicates All Evil Karma, Bodhisattva of Abiding in Samadhi

薩、百千功德莊嚴菩薩、妙音遠聞菩薩、一切智不忘菩薩、大名遠震寶幢莊嚴菩薩、求一切法菩薩、住佛境界菩薩、月光莊嚴菩薩、一切世間大眾莊嚴菩薩，如是等菩薩摩訶薩白佛言：「世尊！如是，如是！誠如聖說。我等於此東方過六十恒河沙佛剎，于諸佛所恭敬禮拜一一佛剎，唯見釋迦如來出現於世。我等於其七日之中遍游十方，亦見釋迦如來出現於世，不睹余佛。遍遊歷已，還歸本土，聽受正法。」

爾時，佛告文殊師利童子：「汝今諦觀如來智慧不可思議，如來境界亦不可思議。如是無等等是如來法，彼愚癡人作如是說：『唯一般若波羅蜜是如來行、是菩薩行、是甘露行。』」

佛告文殊師利：「作此說者，與法相違。何以故？菩薩行法具足甚難——無著行是菩薩行、無我我行是菩薩行、空行是菩薩行、無相行是菩薩行。

「文殊師利！如是等行是菩薩行，學菩薩者如是受持。若彼愚人心懷邪見，當知是人不了我法。

「文殊師利！汝等諸菩薩守護身口，于不善法勿令放逸，堅固其心使不退轉。為諸眾生具足說法，亦當自身住於法中。

「我從久遠阿僧祇劫具足成就無上菩提，以善方便廣為人說，令諸眾生遠離惡趣。

「文殊師利！若有愚人謗微妙法，即是謗佛，亦名

【現代漢語翻譯】現代漢語譯本：薩（Sā，菩薩名）、百千功德莊嚴菩薩（Bǎiqiān Gōngdé Zhuāngyán Púsà，菩薩名）、妙音遠聞菩薩（Miàoyīn Yuǎnwén Púsà，菩薩名）、一切智不忘菩薩（Yīqièzhì Bùwàng Púsà，菩薩名）、大名遠震寶幢莊嚴菩薩（Dàmíng Yuǎnzhèn Bǎochuáng Zhuāngyán Púsà，菩薩名）、求一切法菩薩（Qiú Yīqiè Fǎ Púsà，菩薩名）、住佛境界菩薩（Zhù Fó Jìngjiè Púsà，菩薩名）、月光莊嚴菩薩（Yuèguāng Zhuāngyán Púsà，菩薩名）、一切世間大眾莊嚴菩薩（Yīqiè Shìjiān Dàzhòng Zhuāngyán Púsà），這些菩薩摩訶薩對佛說：『世尊！是這樣的，是這樣的！確實如您所說。我們從東方經過六十恒河沙數佛剎，在各個佛的處所恭敬禮拜，每個佛剎都只見到釋迦如來出現在世間。我們在這七天之中遍游十方，也只見到釋迦如來出現在世間，沒有見到其他佛。遍游之後，回到本土，聽受正法。』當時，佛告訴文殊師利童子：『你現在仔細觀察如來的智慧不可思議，如來的境界也不可思議。像這樣無與倫比的是如來的法，那些愚癡的人卻這樣說：「只有般若波羅蜜（Bōrě Bōluómì，智慧到彼岸）才是如來的修行、是菩薩的修行、是甘露的修行。」』佛告訴文殊師利：『說這種話的人，是與法相違背的。為什麼呢？菩薩的修行法非常完備且難以做到——無著行是菩薩的修行、無我我行是菩薩的修行、空行是菩薩的修行、無相行是菩薩的修行。』『文殊師利！像這樣的修行是菩薩的修行，學習菩薩的人應當這樣受持。如果那些愚癡的人心懷邪見，應當知道這些人不瞭解我的法。』『文殊師利！你們這些菩薩要守護身口，對於不善的法不要放縱，要堅定自己的心使不退轉。爲了眾生要完備地說法，自己也要安住在法中。』『我從久遠阿僧祇劫（Āsēngqí jié，極長的時間單位）就圓滿成就了無上菩提（Wúshàng Pútí，無上的覺悟），用善巧方便廣泛地為人們說法，使眾生遠離惡道。』『文殊師利！如果有愚人誹謗微妙的法，那就是誹謗佛，也叫做誹謗法。』

【English Translation】 English version: Sā (a Bodhisattva), Bodhisattva of a Hundred Thousand Merits and Adornments, Bodhisattva of Wonderful Sound Far-Heard, Bodhisattva of Unforgettable All-Wisdom, Bodhisattva of Great Name Far-Reaching and Jeweled Banner Adornment, Bodhisattva Seeking All Dharmas, Bodhisattva Dwelling in the Buddha Realm, Bodhisattva of Moonlight Adornment, Bodhisattva of Adornment of All Worldly Assemblies, these Bodhisattva Mahasattvas said to the Buddha: 'World Honored One! It is so, it is so! Truly as the Sage has said. We, from this East, having passed through sixty Ganges sands of Buddha lands, in each Buddha's place, respectfully bowed and paid homage, in each Buddha land, we only saw Śākyamuni Tathāgata appear in the world. We, during these seven days, traveled throughout the ten directions, and also only saw Śākyamuni Tathāgata appear in the world, not seeing any other Buddha. Having traveled everywhere, we returned to our own lands, to listen to and receive the true Dharma.' At that time, the Buddha said to Mañjuśrī, the youth: 'You should now carefully observe the Tathāgata's wisdom, which is inconceivable, and the Tathāgata's realm, which is also inconceivable. Such incomparability is the Tathāgata's Dharma, yet those foolish people say: 「Only Prajñāpāramitā (Perfection of Wisdom) is the Tathāgata's practice, the Bodhisattva's practice, and the nectar practice.」' The Buddha said to Mañjuśrī: 'Those who say this are contrary to the Dharma. Why? The Bodhisattva's practice is very complete and difficult to achieve—the practice of non-attachment is the Bodhisattva's practice, the practice of non-self is the Bodhisattva's practice, the practice of emptiness is the Bodhisattva's practice, the practice of non-form is the Bodhisattva's practice.' 'Mañjuśrī! Such practices are the Bodhisattva's practices, and those who study the Bodhisattva should uphold them in this way. If those foolish people harbor wrong views, know that these people do not understand my Dharma.' 'Mañjuśrī! You Bodhisattvas should guard your body and mouth, and do not be lax in regard to unwholesome dharmas, strengthen your minds so that they do not regress. For the sake of all beings, you should fully expound the Dharma, and you yourselves should also dwell in the Dharma.' 'From countless asamkhya kalpas (immeasurably long periods of time) ago, I have fully accomplished Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and with skillful means, I have widely expounded the Dharma for people, enabling all beings to be far from evil realms.' 'Mañjuśrī! If there are foolish people who slander the subtle Dharma, that is slandering the Buddha, and it is also called slandering the Dharma.'

謗僧。

「又作是說：『此法是，彼法非。』如是說者，亦名謗法。

「『此法為菩薩說，此法為聲聞說。』作是說者，亦名謗法。

「『此是菩薩學，此非菩薩學。』作是說者，亦名謗法。

「復作是言：『過去佛已滅、未來佛未至、現在佛無住，唯我獲得陀羅尼法。』作此說者，亦名謗法。以謗法故，言得陀羅尼者是不凈法。

「于真法師譭謗所修，復謗法師雖有解慧不如說行、復謗法師行違于道、復謗法師身不持戒、復謗法師心無智慧、復謗法師意無明解、復謗法師言無辯了、復于如來所說文字心無信受、復作是言：『此修多羅是，此修多羅非；此偈經是，此偈經非；此法可信，此法不可信；見正說者妄作異論，于聽正法者為作留礙；此是行，此非行；此成就，此非成就；此是時，此非時。』諸如此說，皆名謗法。

「複次，文殊師利！若聲聞說法、若菩薩說法，當知皆是如來威神護念力故，令諸菩薩等作如是說。

「文殊師利！如彼愚人于佛現在猶生誹謗，況我滅后，受持我法諸法師等而不被謗？何以故？魔眷屬故。當知是人墮于惡道。

「如彼愚人貪求利養，以活親屬，于如來法心無信念，而復破壞如來教法。彼人親戚以朋黨心往婆羅門家及長者所，作

【現代漢語翻譯】現代漢語譯本誹謗僧人。

『又有人這樣說：』這個法是對的，那個法是錯的。『像這樣說的人，也叫做誹謗佛法。

『這個法是為菩薩說的，這個法是為聲聞說的。』像這樣說的人，也叫做誹謗佛法。

『這是菩薩應該學的，這不是菩薩應該學的。』像這樣說的人，也叫做誹謗佛法。

又有人這樣說：『過去的佛已經滅度，未來的佛還沒有到來，現在的佛沒有常住，只有我獲得了陀羅尼法（總持一切善法，不使散失的法門）。』像這樣說的人，也叫做誹謗佛法。因為誹謗佛法的緣故，說自己得到陀羅尼法的人，所說的法是不清凈的。

對於真正的法師，譭謗他們所修行的法門；又誹謗法師雖然有理解和智慧，但不如法修行；又誹謗法師的行為違背了正道；又誹謗法師的身體不持戒律；又誹謗法師的心中沒有智慧；又誹謗法師的意念沒有明瞭的理解；又誹謗法師的言語沒有辯才；又對於如來所說的文字，心中沒有信受；又這樣說：『這部修多羅（佛經）是對的，這部修多羅是錯的；這個偈經是對的，這個偈經是錯的；這個法可以相信，這個法不可以相信；』看到正確說法的人，就妄加評論，製造不同的論調；對於聽聞正法的人，設定障礙；『這是修行，這不是修行；這是成就，這不是成就；這是時機，這不是時機。』像這樣說的，都叫做誹謗佛法。

再者，文殊師利（菩薩名，意為妙吉祥）！無論是聲聞說法，還是菩薩說法，應當知道這都是如來威神（佛的威德神力）護念的緣故，使得諸菩薩等能夠這樣說法。

文殊師利！就像那些愚人在佛陀在世的時候還誹謗佛陀，更何況在我滅度之後，那些受持我的佛法的法師們，怎麼可能不被誹謗呢？這是為什麼呢？因為他們是魔的眷屬的緣故。應當知道這樣的人會墮入惡道。

就像那些愚人貪求利益供養，用來養活親屬，對於如來的佛法心中沒有信念，反而破壞如來的教法。那些人的親戚，因為朋黨的緣故，到婆羅門（古印度祭司階層）家和長者那裡，說：

【English Translation】 English version Slandering the Sangha.

『Furthermore, some say: 「This Dharma is right, that Dharma is wrong.」』 Those who say this are also called slanderers of the Dharma.

『This Dharma is spoken for Bodhisattvas, this Dharma is spoken for Śrāvakas (hearers).』 Those who say this are also called slanderers of the Dharma.

『This is what Bodhisattvas should learn, this is not what Bodhisattvas should learn.』 Those who say this are also called slanderers of the Dharma.

Again, some say: 『The Buddhas of the past have already passed away, the Buddhas of the future have not yet arrived, the Buddhas of the present do not abide, only I have obtained the Dhāraṇī (a mnemonic device, a type of Buddhist incantation) Dharma.』 Those who say this are also called slanderers of the Dharma. Because of slandering the Dharma, those who claim to have obtained the Dhāraṇī are speaking of impure Dharma.

They slander the true Dharma teachers for their practice, they slander Dharma teachers for having understanding and wisdom but not practicing accordingly, they slander Dharma teachers for acting contrary to the path, they slander Dharma teachers for not upholding the precepts, they slander Dharma teachers for not having wisdom in their hearts, they slander Dharma teachers for not having clear understanding in their minds, they slander Dharma teachers for not having eloquence in their speech, they do not believe in the words spoken by the Tathāgata (Buddha), and they say: 『This Sūtra (Buddhist scripture) is right, this Sūtra is wrong; this Gāthā (verse) is right, this Gāthā is wrong; this Dharma is believable, this Dharma is not believable;』 they make false arguments against those who speak correctly, they create obstacles for those who listen to the true Dharma; 『This is practice, this is not practice; this is accomplishment, this is not accomplishment; this is the right time, this is not the right time.』 All such statements are called slandering the Dharma.

Furthermore, Mañjuśrī (Bodhisattva, meaning 'Gentle Glory')! Whether Śrāvakas preach the Dharma or Bodhisattvas preach the Dharma, know that it is all due to the power of the Tathāgata』s majestic protection, which enables the Bodhisattvas to speak in this way.

Mañjuśrī! Just as those foolish people slandered the Buddha when he was alive, how much more so will those Dharma teachers who uphold my Dharma after my passing not be slandered? Why is this so? Because they are the retinue of Māra (demon). Know that such people will fall into evil realms.

Like those foolish people who greedily seek profit and offerings to support their relatives, they have no faith in the Dharma of the Tathāgata, and instead, they destroy the teachings of the Tathāgata. Those people』s relatives, because of their partisan minds, go to the homes of Brahmins (ancient Indian priestly class) and elders, saying:

如是說贊彼愚人：『於法于義能知能解，明達根欲善為人說。』受他信施曾無慚愧，以謗法故，身及眷屬俱墮地獄。

「文殊師利！我終不為無信之人說菩薩行、亦不為貪著在家之人說清凈法、不為二見之人說解脫法、不為一見之人說出苦法、不為樂世之人說真凈法。

「文殊師利！我于恒河沙等法門，以無著心為人演說；又于恒河沙等法門，以有著心為眾生說。

「若有樂空眾生，為說空法；若有樂智眾生，為說智法；若有樂無相眾生，為說無相法；若有樂有相眾生，說有相法；若有樂慈眾生，為說慈法；若有樂因緣眾生，說因緣法；若有樂無因緣眾生，說無因緣法。

「『此是有威儀法，此是無威儀法；此是空法，此是有法；此是有為法，此是無為法；此是攝受法，此是覆蓋法；此是凡夫法，此是聖人法；此是色法，此是不善法；此是愚人法，此是定法。』」

佛告文殊師利：「如是等一切法是般若波羅蜜道，彼愚癡人在所言說，不依如來真凈教法，謗佛正法。」

爾時，文殊師利童子白佛言：「世尊！如佛所說，如是愚人以近惡友現身起謗。如是，世尊！以何因緣能免斯咎？」

佛告文殊師利：「我于往昔七年之中，晝夜六時懺悔身、口及與意業所作重罪，從是已

【現代漢語翻譯】現代漢語譯本像這樣讚美那些愚人：『他們對於佛法和義理能夠理解和通達，明瞭眾生的根性和慾望，善於為他人解說。』他們接受他人的供養卻毫無慚愧之心，因為誹謗佛法，自身及其眷屬都會墮入地獄。『文殊師利（Manjusri，菩薩名）！我絕不會為沒有信仰的人宣說菩薩的修行，也不會為貪戀世俗生活的人宣說清凈的佛法，不會為持有二元對立觀點的人宣說解脫的法門，不會為執著于單一觀點的人宣說脫離苦難的法門，也不會為貪圖世俗享樂的人宣說真正清凈的佛法。『文殊師利！我對於像恒河沙一樣多的法門，以不執著的心為他人演說；又對於像恒河沙一樣多的法門，以執著的心為眾生宣說。『如果有的眾生喜歡空性，我就為他們宣說空性的法門；如果有的眾生喜歡智慧，我就為他們宣說智慧的法門；如果有的眾生喜歡無相，我就為他們宣說無相的法門；如果有的眾生喜歡有相，我就宣說有相的法門；如果有的眾生喜歡慈悲，我就為他們宣說慈悲的法門；如果有的眾生喜歡因緣，我就宣說因緣的法門；如果有的眾生喜歡無因緣，我就宣說無因緣的法門。『這是有威儀的法，這是沒有威儀的法；這是空性的法，這是有實體的法；這是有為的法，這是無為的法；這是攝受的法，這是覆蓋的法；這是凡夫的法，這是聖人的法；這是色法的法，這是不善的法；這是愚人的法，這是禪定的法。』佛告訴文殊師利：『像這樣的一切法都是般若波羅蜜（Prajnaparamita，智慧到彼岸）的道路，那些愚癡的人所說的話，不依據如來（Tathagata，佛的稱號）真實清凈的教法，誹謗佛的正法。』這時，文殊師利童子對佛說：『世尊！正如您所說，這些愚人因為親近惡友而現世就誹謗佛法。那麼，世尊！通過什麼因緣才能免除這種過失呢？』佛告訴文殊師利：『我在過去七年中，日夜六時懺悔身、口和意所造作的嚴重罪業，從那時起，我已經不再造作這些罪業。』

【English Translation】 English version Thus they praise those fools: 『They are able to know and understand the Dharma and its meaning, are clear about the roots and desires of beings, and are good at explaining it to others.』 They receive offerings from others without any sense of shame, and because of slandering the Dharma, they and their families will fall into hell. 『Manjusri! I will never speak of the Bodhisattva's practice to those without faith, nor will I speak of the pure Dharma to those who are attached to worldly life, nor will I speak of the path of liberation to those who hold dualistic views, nor will I speak of the path of escaping suffering to those who cling to a single view, nor will I speak of the truly pure Dharma to those who delight in worldly pleasures.』『Manjusri! I explain Dharma doors as numerous as the sands of the Ganges River with a non-attached mind; and I also explain Dharma doors as numerous as the sands of the Ganges River to sentient beings with an attached mind.』『If there are beings who delight in emptiness, I will explain the Dharma of emptiness for them; if there are beings who delight in wisdom, I will explain the Dharma of wisdom for them; if there are beings who delight in non-form, I will explain the Dharma of non-form for them; if there are beings who delight in form, I will explain the Dharma of form for them; if there are beings who delight in compassion, I will explain the Dharma of compassion for them; if there are beings who delight in causes and conditions, I will explain the Dharma of causes and conditions for them; if there are beings who delight in no causes and conditions, I will explain the Dharma of no causes and conditions for them.』『This is the Dharma of proper conduct, this is the Dharma of improper conduct; this is the Dharma of emptiness, this is the Dharma of existence; this is the Dharma of conditioned phenomena, this is the Dharma of unconditioned phenomena; this is the Dharma of embracing, this is the Dharma of covering; this is the Dharma of ordinary beings, this is the Dharma of sages; this is the Dharma of form, this is the Dharma of unwholesome actions; this is the Dharma of fools, this is the Dharma of meditation.』 The Buddha told Manjusri: 『All these Dharmas are the path of Prajnaparamita, and those foolish people, in what they say, do not rely on the Tathagata's true and pure teachings, and slander the Buddha's true Dharma.』 At that time, the youth Manjusri said to the Buddha: 『World Honored One! As you have said, these foolish people slander the Dharma in this very life because of their association with evil friends. So, World Honored One! By what causes and conditions can one be freed from this fault?』 The Buddha told Manjusri: 『In the past seven years, I have repented of the serious sins committed by my body, speech, and mind during the six periods of the day and night, and since then, I have not committed these sins.』

后，乃得清凈。經十劫已，獲得法忍。

「文殊師利！當知此經是菩薩乘，未覺悟者能令覺悟。聞說此經若不信受，以此謗因墮于惡道。是諸菩薩明受我法，然後乃可為人宣說，如是受持能遠惡趣。」

佛告文殊師利：「有四平等法，菩薩當學。云何為四？一者、菩薩於一切眾生平等，二者、於一切法平等，三者、于菩提平等，四者、于說法平等；如是等四法。

「菩薩當知是四種法。菩薩知已，為眾生說。若有信者，遠離惡趣；若不信者，當墮惡道。若善男子、善女人住此四法，當知是人不墮惡趣。

「復有四法。云何為四？一者、于諸眾生心無退轉，二者、于諸法師而不輕毀，三者、于諸智人心不生謗，四者、于諸如來一切所說恒生尊重。如是四法，若有善男子、善女人能善修學，終不墮于諸惡趣中。

「複次，文殊師利！菩薩以恒河沙等諸佛剎土滿中七寶，于恒河沙劫日日奉施恒河沙等諸佛世尊。若有善男子、善女人能于如是大乘方廣微妙經典，乃至一句一偈讀誦三遍，所獲功德勝前佈施所得功德。若有誦持此經典者，所獲功德倍多於彼。設復有人修行佈施、持戒、忍辱、精進、禪定、智慧六波羅蜜，所得功德亦不能及。

「文殊師利！如此經典，名義廣大無與等者。汝

【現代漢語翻譯】現代漢語譯本：之後，才能得到清凈。經過十劫之後，獲得法忍（對佛法的理解和接受）。『文殊師利（菩薩名，代表智慧）！應當知道這部經是菩薩乘（引導眾產生佛的教法），能使未覺悟的人覺悟。聽聞這部經如果不能信受，因為這種誹謗的因緣會墮入惡道。這些菩薩明白接受我的教法，然後才可以為他人宣說，這樣受持能夠遠離惡趣。』佛告訴文殊師利：『有四種平等法，菩薩應當學習。哪四種呢？第一，菩薩對於一切眾生平等；第二，對於一切法平等；第三，對於菩提（覺悟）平等；第四，對於說法平等；就是這四種平等法。』『菩薩應當知道這四種法。菩薩知道之後，為眾生宣說。如果有相信的人，就能遠離惡趣；如果不相信的人，就會墮入惡道。如果善男子、善女人安住在這四種法中，應當知道這個人不會墮入惡趣。』『還有四種法。哪四種呢？第一，對於一切眾生心不退轉；第二，對於說法之師不輕視譭謗；第三，對於有智慧的人心不生誹謗；第四，對於一切如來（佛的稱號）所說的話恒常生起尊重。這四種法，如果有善男子、善女人能夠好好修學，最終不會墮入各種惡趣之中。』『再者，文殊師利！菩薩用像恒河沙一樣多的諸佛剎土（佛所教化的世界）裝滿七寶，在像恒河沙一樣多的劫數中，每天都供養像恒河沙一樣多的諸佛世尊。如果有善男子、善女人能夠對於這樣的大乘方廣微妙經典，乃至一句一偈讀誦三遍，所獲得的功德勝過之前佈施所得的功德。如果有誦持這部經典的人，所獲得的功德比那更多。即使有人修行佈施、持戒、忍辱、精進、禪定、智慧這六波羅蜜（菩薩修行的六種方法），所獲得的功德也不能比得上。』『文殊師利！這部經典，名義廣大，沒有可以與之相比的。你』

【English Translation】 English version: Afterwards, one attains purity. After ten kalpas (eons), one obtains the Dharma-kṣānti (acceptance of the Dharma). 'Mañjuśrī (Bodhisattva of wisdom)! Know that this sutra is the Bodhisattva Vehicle (teachings that guide beings to Buddhahood), which can awaken those who are not yet awakened. If one hears this sutra and does not believe and accept it, due to this cause of slander, one will fall into evil realms. These Bodhisattvas, having clearly received my Dharma, may then proclaim it to others. Such upholding can keep one far from evil destinies.' The Buddha told Mañjuśrī: 'There are four equal Dharmas that Bodhisattvas should learn. What are the four? First, Bodhisattvas are equal towards all sentient beings; second, they are equal towards all Dharmas; third, they are equal towards Bodhi (enlightenment); fourth, they are equal towards the teaching of the Dharma; these are the four equal Dharmas.' 'Bodhisattvas should know these four Dharmas. Having known them, Bodhisattvas should proclaim them to sentient beings. If there are those who believe, they will be far from evil realms; if there are those who do not believe, they will fall into evil realms. If good men and good women abide in these four Dharmas, know that they will not fall into evil realms.' 'There are also four Dharmas. What are the four? First, one's mind does not regress towards all sentient beings; second, one does not belittle or slander the teachers of the Dharma; third, one does not give rise to slander in one's mind towards wise people; fourth, one always respects all the words spoken by all Tathāgatas (Buddhas). If good men and good women can cultivate these four Dharmas well, they will ultimately not fall into any of the evil realms.' 'Furthermore, Mañjuśrī! If a Bodhisattva were to fill Buddha-lands (worlds where Buddhas teach) as numerous as the sands of the Ganges River with seven treasures, and offer them daily to Buddhas and World Honored Ones as numerous as the sands of the Ganges River for kalpas as numerous as the sands of the Ganges River, if there are good men and good women who can read and recite even one verse or one line of such a Great Vehicle, vast, and profound sutra three times, the merit they obtain surpasses the merit obtained from the previous offerings. If there are those who recite and uphold this sutra, the merit they obtain is many times greater than that. Even if someone were to cultivate the six pāramitās (perfections) of giving, morality, patience, diligence, meditation, and wisdom, the merit they obtain would not be comparable.' 'Mañjuśrī! This sutra, its name and meaning are vast and incomparable. You'

諸菩薩摩訶薩應善修學、受持、讀誦，廣為眾生分別解說。」

爾時，一切大眾乃至十方諸來菩薩摩訶薩等俱白佛言：「世尊！如是，如是！如佛所說，我等受持。」

說此法時，三十恒河沙諸菩薩等得無生法忍、七十恒河沙諸菩薩等於阿耨多羅三藐三菩提得不退轉。

復有六十三億百千那由他三千大千世界一切大眾，聞佛所說心生歡喜，於八十劫度生死流；復于阿耨多羅三藐三菩提不退轉，經六十三劫已，具足成就無上菩提。

彼諸菩薩及一切大眾——天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等——聞佛所說，皆大歡喜，作禮奉行。

大乘方廣總持經

【現代漢語翻譯】現代漢語譯本：諸位菩薩摩訶薩（菩薩中的大菩薩）應當好好修習、接受、持守、讀誦這部經典，併爲眾生廣泛地分別解說。那時，所有在場的大眾，乃至十方前來的菩薩摩訶薩等，都一起對佛說：『世尊！是這樣的，是這樣的！正如佛所說，我們都接受並持守。』當佛陀宣說此法時，有三十個恒河沙數的菩薩證得了無生法忍（對一切法不生不滅的真理的領悟），有七十個恒河沙數的菩薩在阿耨多羅三藐三菩提（無上正等正覺）上得到了不退轉的境界。又有六十三億百千那由他（極大的數量單位）個三千大千世界的一切大眾，聽聞佛陀所說，心中生起歡喜，在八十劫中度脫生死輪迴；又在阿耨多羅三藐三菩提上得到不退轉，經過六十三劫后，圓滿成就無上菩提。那些菩薩以及所有的大眾——天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種金翅鳥神）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、人、非人等——聽聞佛陀所說，都非常歡喜，行禮后遵奉教誨。《大乘方廣總持經》

【English Translation】 English version: 'All Bodhisattva-Mahasattvas (great Bodhisattvas) should diligently study, receive, uphold, and recite this sutra, and widely explain it to all sentient beings.' At that time, all the assembly, including the Bodhisattva-Mahasattvas from the ten directions, said to the Buddha in unison: 'World Honored One! It is so, it is so! As the Buddha has said, we will receive and uphold it.' When this Dharma was being spoken, thirty Ganges sands of Bodhisattvas attained the 'non-origination forbearance' (understanding of the truth that all dharmas neither arise nor cease), and seventy Ganges sands of Bodhisattvas attained non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment). Furthermore, sixty-three billion hundred thousand nayutas (extremely large number units) of beings from three thousand great thousand worlds, upon hearing what the Buddha said, felt joy in their hearts, and in eighty kalpas (eons) they transcended the cycle of birth and death; they also attained non-retrogression in Anuttara-samyak-sambodhi, and after sixty-three kalpas, they fully achieved unsurpassed Bodhi. Those Bodhisattvas and all the assembly—Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (a type of warring god), Garudas (a type of golden-winged bird god), Kinnaras (celestial singers), Mahoragas (a type of great serpent god), humans, and non-humans—upon hearing what the Buddha said, were all greatly delighted, paid homage, and practiced accordingly. 'The Mahayana Extensive Dharani Sutra'