T17n0811_佛說決定總持經
大正藏第 17 冊 No. 0811 佛說決定總持經
No. 811
佛說決定總持經
西晉月氏三藏竺法護譯
聞如是：
一時，佛在羅閱祇耆阇崛山中，與大比丘俱，比丘千二百五十，菩薩八萬。一切大聖神通已達，皆不退轉究竟諸法，已逮總持辯才微妙，曉了善權方便之宜。善學無數菩薩禁誡，入于深要，體解十二緣起合會，行無所造，空無想愿不起不生。一切諸法使入一道，諸通慧海攬攝法藏，其意廣普聖覺無際，明識眾義分別美辭章句之趣。所問則答靡不通暢，得眾生意解諸結縛，心等如空無有憎愛，離於眾垢寂然永安，達無瑕疵成大乘場。演智慧光降伏外學，猶如日明消螢火耀，及摩尼珠火電之暉，絕去放逸，棄諸顛倒所計有常斷滅之觀。了知無我、無壽、無命、無人、無養，寂然觀察諸所興起。無央數劫行菩薩道，被正德鎧，開化一切六度無極，修四恩。從權方便出生死道，以斯開導迷惑之眾，示于禍福救拔苦惱，令不復造生死根栽，皆得進趣至三昧門。其名曰：無憂首菩薩、師子樂菩薩、光英王菩薩、梵音響如雷雨菩薩、無量德寶菩薩、雜花菩薩、若干瓔珞莊嚴菩薩、石磨王菩薩、法雨菩薩、蓮華首藏王菩薩、壞虛厭意見菩薩、大智光明菩薩、辯演若干
【現代漢語翻譯】 現代漢語譯本： 《佛說決定總持經》
西晉月氏三藏竺法護譯
我聽聞是這樣的：
一時，佛陀在羅閱祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，靈鷲山）中，與眾多大比丘在一起，比丘有一千二百五十人，菩薩有八萬人。所有的大聖都已達到神通，皆不退轉，究竟諸法，已獲得總持（dhāraṇī，總攝憶持）的辯才微妙，明曉善巧方便的適宜。善於學習無數菩薩的禁戒，深入精要，體悟理解十二緣起（dvādaśāṅga-pratītyasamutpāda）的聚合，所行之事無所造作，空、無相、無愿，不起不生。使一切諸法歸入一道，以諸通慧如海般攬攝法藏，其意廣大普遍，聖覺無邊無際，明智地認識眾義，分別美好的辭藻章句的意趣。所問則答，沒有不通暢的，得到眾生的心意，解脫諸結縛，心平等如虛空，沒有憎恨和愛戀，遠離各種垢染，寂靜而永遠安樂，達到沒有瑕疵，成就大乘的道場。演說智慧之光，降伏外道學說，猶如太陽的光明消滅螢火蟲的光芒，以及摩尼寶珠、火電的光輝，斷絕放逸，拋棄各種顛倒，以及所計執的常、斷、滅的觀點。了知無我（anātman）、無壽、無命、無人、無養，寂靜地觀察諸所興起。在無數劫中行菩薩道，披戴正德之鎧，開化一切六度（ṣaṭpāramitā，六波羅蜜），修四恩。從權巧方便出生死之道，以此開導迷惑的眾生，昭示禍福，救拔苦惱，使他們不再造作生死之根，都能進趣到三昧（samādhi，禪定）之門。他們的名字是：無憂首菩薩、師子樂菩薩、光英王菩薩、梵音響如雷雨菩薩、無量德寶菩薩、雜花菩薩、若干瓔珞莊嚴菩薩、石磨王菩薩、法雨菩薩、蓮華首藏王菩薩、壞虛厭意見菩薩、大智光明菩薩、辯演若干
【English Translation】 English version: The Buddha Speaks the Sutra on the Determination of Total Retention
Translated by Dharma Rakṣa, a Tripiṭaka Master from Yuezhi during the Western Jin Dynasty
Thus have I heard:
At one time, the Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) in Rāmagṛha (Rajgir), together with a large assembly of bhikṣus (monks), twelve hundred and fifty bhikṣus in all, and eighty thousand bodhisattvas. All the great sages had attained supernatural powers, were irreversible, and had ultimately realized all dharmas (teachings). They had attained the subtle eloquence of dhāraṇī (total retention), understood the appropriateness of skillful means, were adept at learning the countless precepts of bodhisattvas, entered into the profound essentials, embodied and understood the assembly of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), acted without creation, and were free from emptiness, signlessness, wishlessness, non-arising, and non-ceasing. They caused all dharmas to enter into one path, embraced the treasury of dharmas with their ocean-like wisdom and understanding, their minds were vast and universal, their sacred awareness was boundless, they clearly recognized the meanings of all things, and distinguished the beauty of words, phrases, and sentences. They answered every question without obstruction, understood the minds of all beings, dissolved all bonds, their minds were equal like space, without hatred or love, free from all defilements, peaceful and eternally at ease, attaining flawlessness and establishing the great vehicle's (Mahāyāna) field. They expounded the light of wisdom, subdued external teachings, like the sun's brightness extinguishing the light of fireflies, as well as the brilliance of maṇi jewels, fire, and lightning, cutting off indulgence, abandoning all inversions, and the views of permanence, annihilation, and cessation that were clung to. They understood that there is no self (anātman), no lifespan, no life, no person, no nourishment, and quietly observed all that arises. For countless kalpas (eons), they practiced the bodhisattva path, wore the armor of righteous virtue, enlightened all beings with the six perfections (ṣaṭpāramitā), cultivated the four kindnesses. From skillful means, they emerged from the path of birth and death, using this to guide confused beings, showing them fortune and misfortune, rescuing them from suffering and distress, so that they would no longer create the roots of birth and death, and all could advance to the gate of samādhi (concentration). Their names were: Bodhisattva No-Sorrow-Head, Bodhisattva Lion-Joy, Bodhisattva Light-Glory-King, Bodhisattva Brahma-Sound-Resounding-Like-Thunder-Rain, Bodhisattva Immeasurable-Virtue-Treasure, Bodhisattva Assorted-Flowers, Bodhisattva Adorned-with-Various-Necklaces, Bodhisattva Stone-Mill-King, Bodhisattva Dharma-Rain, Bodhisattva Lotus-Head-Treasury-King, Bodhisattva Destroying-False-Disgusting-Views, Bodhisattva Great-Wisdom-Light, Bodhisattva Eloquent-Explanation-of-Various
種王菩薩，如是等類菩薩八萬。
爾時，世尊與無央數百千之眾眷屬圍繞而為說經，其法名曰決總持門。
彼時會中有族姓子等輩十人，咸共聽受，聞如來宣決總持門，欣然踴躍善心生焉，棄捐睡眠樂處閑居，修止足德專志經行，夙夜精進無敢懈怠，離於放逸貪慾之想，如是慇勤不廢精誦至於七年，終竟七載其心馳騁，不得須臾定息一時，何況乃當逮總持門！不得所愿，其意患厭節德閑居，樂於睡眠廢于精進，不復經行舍欲之事，不復修學總持之門。釋沙門服舍戒就賤，迷惑志性求聖教短，皆歸居家還習五業。
於時，世尊為王阿阇貰決虛妄疑已除猶豫，七日寂然則演聖威。因令其王不為放逸心懷諍訟，解散王結一切調戲諸所見縛。竟七日已，與七億人往詣佛所，欲啟受法；十族姓子求聖短者，亦侍從王在於大眾。
是時座中，有一菩薩名無怯行，致得總持，從無數劫成就法忍，逮無從生無有顛倒，辯才無量入一切智，正慧道力分別隨順，度無極行，曉無思議總持門品，普見一切眾生志性根無所趣，應可化者而為說法不失其本。即從座起偏露右肩，右膝著地，叉手白佛：「惟，天中天！此族姓子等類十人出家修道，夙夜精進七歲不懈，欲求總持所愿不獲，失其本志舍沙門服，還家居業察聖教
{ "translations": [ "現代漢語譯本：還有種王菩薩（具有高貴血統的菩薩）等八萬位菩薩。", "", "當時，世尊被無數百千的眷屬圍繞，為他們宣說佛經，這部經的名字叫做《決總持門》。", "", "那時，法會中有十位出身高貴的年輕人，他們一起聽受佛法，聽到如來宣講《決總持門》后，欣喜雀躍，生起善良之心，放棄睡眠，喜歡在安靜的地方居住，修習知足的美德，專心致志地經行，日夜精進，不敢懈怠，遠離放逸和貪慾的念頭。他們這樣慇勤不懈地精進誦讀了七年，但在這七年中，他們的心始終奔波不定，沒有片刻的安定，更不用說獲得總持之門了！由於無法實現願望，他們感到厭倦，厭惡節制和清凈的生活，喜歡睡眠，荒廢精進，不再經行，捨棄了對慾望的控制，不再修學總持之門。他們脫下沙門的服裝，放棄戒律，去追求低賤的生活，迷惑于自己的心性，尋找聖教的缺點，都回到家中，重新從事原來的五種行業。", "", "這時，世尊為阿阇世王（一位國王）決斷虛妄的疑惑，消除了他的猶豫，七天保持寂靜，然後展現聖威。因此，國王不再放逸，心中不再有爭訟，解開了國王心中的結，擺脫了一切調戲和所見到的束縛。七天結束后，他與七億人一起前往佛陀所在的地方，想要請求接受佛法；那十位尋求聖教缺點的高貴青年，也侍奉在國王身邊，身處大眾之中。", "", "這時，在座位中，有一位菩薩名叫無怯行（無所畏懼的菩薩），他獲得了總持，從無數劫以來成就了法忍，獲得了無從生起、沒有顛倒的智慧，擁有無量的辯才，進入了一切智，具備正慧之道力，能夠分別隨順眾生的根器，度化無邊無際的眾生，通曉不可思議的總持門品，普遍見到一切眾生的志向和根器，知道他們沒有明確的目標，能夠為那些可以被教化的人說法，而不失去佛法的根本。" + "他立即從座位上站起來，袒露右肩，右膝跪地，合掌對佛說：『世尊！這十位出身高貴的年輕人出家修道，日夜精進，七年不懈，想要尋求總持，但沒有實現願望，失去了最初的志向，脫下沙門的服裝，回到家中從事原來的行業，並且還挑剔聖教。』" ], "english_translations": [ "English version: Furthermore, there were eighty thousand Bodhisattvas, including Bodhisattvas like the Seed King Bodhisattva (Bodhisattvas of noble lineage).", "", "At that time, the World Honored One, surrounded by countless hundreds of thousands of attendants, was expounding a sutra, the Dharma of which was called the 'Definitive Gate of Total Retention'.", "", "Then, in that assembly, there were ten young men of noble families who together listened and received the Dharma. Upon hearing the Thus Come One proclaim the 'Definitive Gate of Total Retention', they were filled with joy and generated virtuous minds. They abandoned sleep, delighted in dwelling in quiet places, cultivated the virtue of contentment, and devoted themselves to diligent practice, striving day and night without daring to be lax, and free from indulgence and thoughts of greed. They were so diligent and unremitting in their recitation for seven years, but throughout those seven years, their minds remained restless, without a moment of stillness, let alone attaining the Gate of Total Retention! Unable to achieve their desires, they became weary and厭惡 of their disciplined and secluded lives, indulging in sleep, abandoning diligence, ceasing their walking meditation, relinquishing their control over desires, and no longer studying the Gate of Total Retention. They discarded their monastic robes, abandoned their precepts, and pursued base desires, becoming deluded in their minds, seeking faults in the Holy Teachings, and all returned home to resume their original five occupations.", "", "At that time, the World Honored One, having resolved the false doubts of King Ajatasatru (a king) and dispelled his hesitation, remained silent for seven days and then manifested his sacred power. Consequently, the king ceased to be indulgent, his mind was free from contention, and he untied the knots in his heart, freeing himself from all amusements and perceived bonds. After seven days, he went with seven hundred million people to the place where the Buddha was, desiring to request and receive the Dharma; the ten noble youths who sought faults in the Holy Teachings also attended the king, being among the great assembly.", "", "At that time, in the assembly, there was a Bodhisattva named Fearless Conduct (a Bodhisattva without fear), who had attained Total Retention, had cultivated patience in the Dharma for countless eons, had attained wisdom that arises from nowhere and is free from delusion, possessed immeasurable eloquence, had entered into all wisdom, possessed the power of the path of right wisdom, was able to discern and accord with the capacities of beings, liberate limitless beings, understood the inconceivable categories of the Gate of Total Retention, universally saw the aspirations and roots of all beings, knew that they had no clear direction, and was able to teach the Dharma to those who could be transformed without losing the essence of the Dharma. He immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! These ten noble youths renounced their homes to cultivate the Way, striving diligently day and night for seven years without懈怠, desiring to seek Total Retention, but they did not achieve their desires, lost their original aspirations, discarded their monastic robes, returned home to their original occupations, and now find fault with the Holy Teachings.'" ] }
短。惟愿世尊，演說法義，以權方便如應開化，令族姓子改往修來，當自歸命無上大道。」
佛告無怯行菩薩：「斯族姓子，乃往過去久遠世時，謗毀佛法不肯聽受，以用謗毀越佛法故，由是所致，不得疾獲無上大道。」
無怯行菩薩，則以頌問佛曰：
「我聞人中尊， 法王演光明， 諸菩薩所行， 得消除央罪， 功勛慧遠布， 無能越度者。 十力無等倫， 聖智無掛礙， 已脫於三處， 則不為放逸， 惟為說其行， 使凈斯道業。 今啟于無量， 執懷甘露慧， 當爲分別說， 猶豫意結網， 今質于如來， 世尊惟為決。 何謂諸菩薩， 修行于大乘， 日日常精進， 最勝行無懈， 降伏魔官屬， 燒盡眾塵穢， 曉了一切行， 顯示于眾生？ 惟為分別說， 道行之本業， 言辭甚微妙， 和顏為人說， 在於生死處， 樂度終始患。 諦聽所嘆訓， 解決眾狐疑， 最稱願為演， 如應修道行， 善修德清凈， 本行滅生死， 愍哀施安隱， 以濟眾生意。 捐棄用舍處， 惠寶及車乘， 頭目施與人， 妻子亦如是， 欽敬行忍辱， 好於禁戒德。 精進修寂愿， 曉了堅固
【現代漢語翻譯】 現代漢語譯本： 『我只希望世尊您，能夠宣講佛法的要義，用權巧方便的方法，恰如其分地開導化育他們，使這些善家子弟能夠改過遷善，歸依于無上的大道。』
佛告訴無怯行菩薩（Wuqiexing Pusa）: 『這些善家子弟，在過去很久遠的時代，曾經誹謗佛法，不肯聽從接受。因為他們誹謗佛法的緣故，所以導致他們不能快速地獲得無上的大道。』
無怯行菩薩（Wuqiexing Pusa），於是用頌歌向佛提問說：
『我聽說人中之尊，法王您宣揚光明， 諸位菩薩所修行的，能夠消除各種罪業， 功德和智慧廣佈，沒有人能夠超越。 十種力量無比倫比，聖人的智慧沒有阻礙， 已經脫離了三種束縛，就不會放縱懈怠， 只希望您能為我們宣說他們的修行，使我們能夠凈化這條道業。 現在向無量佛您請教，心中懷著甘露般的智慧， 請您為我們分別解說，解除我們猶豫不決的疑惑。 現在向如來您請教，世尊您一定要為我們決斷。 什麼是諸位菩薩，修行于大乘佛法， 日日夜夜都精進，以最殊勝的修行而不懈怠， 降伏魔王的官屬，燒盡各種塵世的污穢， 明瞭一切的修行，向眾生顯示出來？ 只希望您能為我們分別解說，道行的根本事業， 言辭非常微妙，用和藹的容貌為人解說， 處在生死輪迴之中，樂於度脫終始的憂患。 請仔細聽聞您所讚歎的教誨，解決我們各種疑惑， 最希望您能為我們宣說，如何恰如其分地修道修行， 好好地修習德行，使之清凈，根本的修行能夠滅除生死， 慈悲憐憫地給予安穩，用來救濟眾生的心意。 捐棄應該捨棄之處，佈施珍寶以及車乘， 甚至將頭目施捨與人，妻子兒女也是如此， 恭敬地修行忍辱，愛好禁戒的德行。 精進地修習寂靜的願望，明瞭堅固的...'
【English Translation】 English version: 『I only wish that the World-Honored One would expound the meaning of the Dharma, using skillful means to appropriately enlighten and transform them, so that these sons and daughters of good families can reform and turn to the supreme path.』
The Buddha told Wuqiexing Bodhisattva (Wuqiexing Pusa): 『These sons and daughters of good families, in the distant past, slandered the Buddha's teachings and refused to listen and accept them. Because they slandered the Buddha's teachings, they are unable to quickly attain the supreme path.』
Wuqiexing Bodhisattva (Wuqiexing Pusa) then asked the Buddha in verse:
『I have heard that the Honored One among humans, the Dharma King, proclaims the light, The practices of the Bodhisattvas can eliminate all kinds of sins, Merit and wisdom are widely spread, and no one can surpass them. The ten powers are unparalleled, and the wisdom of the sage is unobstructed, Having escaped from the three bondages, one will not be indulgent or懈怠, Only hoping that you can explain their practices to us, so that we can purify this path of practice. Now I ask the immeasurable Buddha, holding in my heart the wisdom of nectar, Please explain to us separately, and resolve our doubts and uncertainties. Now I ask the Tathagata, and the World-Honored One must decide for us. What are the Bodhisattvas, practicing the Mahayana Dharma, Diligently day and night, with the most excellent practice without懈怠, Subduing the officials of the demon king, burning away all the defilements of the world, Understanding all practices, and showing them to all beings? Only hoping that you can explain to us separately, the fundamental undertaking of the path, The words are very subtle, and explain to people with a kind face, Being in the cycle of birth and death, gladly liberating from the worries of beginning and end. Please listen carefully to the teachings you praise, and resolve our various doubts, Most hoping that you can proclaim to us, how to appropriately cultivate the path of practice, Cultivate virtue well, making it pure, and the fundamental practice can eliminate birth and death, Compassionately giving peace and stability, to relieve the minds of all beings. Giving up what should be given up, donating treasures and chariots, Even giving one's head and eyes to others, and so are wives and children, Respectfully practicing patience, and loving the virtue of precepts. Diligently cultivating the wish for tranquility, understanding the firm...'
志， 眾會以此德， 能忍百千患。 仁尊所游步， 勝通便無礙， 明識所當行， 如節無猶豫， 滅除三垢穢， 所致無能極。 分別出家業， 開化於五趣， 安住惟為說， 如應當行道。」
佛告無怯行菩薩：「此族姓子等類十人，過去世時，違犯諸佛、誹謗經典。何謂違犯諸佛之法？乃往過去久遠世時，更歷三十二劫焰棄世界，有佛名曰光世音如來、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊。是族姓子等類十人，在於彼世為大豪貴長者作子。佛滅度后處於末學，為其世尊興立功德，五百塔寺講堂精舍，以若干種供養之具，而用給足諸比丘僧，一一塔寺所有精舍，百千比丘游居其中。
「于彼世時有一菩薩，名曰辯積，逮得總持執權方便，進退隨宜開化一切，而為說法適處高座。五百諸佛教授辯才，八十億天子在於虛空，凈除眾穢莊嚴校飾，化作講堂豎諸幢幡供養法師，愍逮一切而為說經，七萬人眾逮不退轉，當成無上正真之道，又一萬人得須陀洹果。
「時彼世界有國王，名曰月施，愛樂道法渴仰經義以法自娛。於時國王供養法師辯積菩薩，與其中宮貴人婇女五百之眾，大作伎樂以寶為華而散其上，和栴檀香用涂其體，
【現代漢語翻譯】 志（Zhì，意為意志、決心）： 眾會以此德， 能忍百千患。 仁尊所游步， 勝通便無礙， 明識所當行， 如節無猶豫， 滅除三垢穢， 所致無能極。 分別出家業， 開化於五趣， 安住惟為說， 如應當行道。』
佛告無怯行菩薩（Wúqièxíng Púsà，意為無畏行菩薩）：『此族姓子等類十人，過去世時，違犯諸佛、誹謗經典。何謂違犯諸佛之法？乃往過去久遠世時，更歷三十二劫焰棄世界（Yànqì shìjiè），有佛名曰光世音如來（Guāngshìyīn Rúlái）、至真、等正覺、明行成為、善逝、世間解、無上士、道法御、天人師，為佛、世尊。是族姓子等類十人，在於彼世為大豪貴長者作子。佛滅度后處於末學，為其世尊興立功德，五百塔寺講堂精舍，以若干種供養之具，而用給足諸比丘僧，一一塔寺所有精舍，百千比丘游居其中。
『于彼世時有一菩薩，名曰辯積（Biànjī），逮得總持（zǒngchí，意為總攬憶持一切法而不忘失的智慧）執權方便，進退隨宜開化一切，而為說法適處高座。五百諸佛教授辯才，八十億天子在於虛空，凈除眾穢莊嚴校飾，化作講堂豎諸幢幡供養法師，愍逮一切而為說經，七萬人眾逮不退轉，當成無上正真之道，又一萬人得須陀洹果（Xūtuóhuán guǒ，意為小乘初果）。
『時彼世界有國王，名曰月施（Yuèshī），愛樂道法渴仰經義以法自娛。於時國王供養法師辯積菩薩，與其中宮貴人婇女五百之眾，大作伎樂以寶為華而散其上，和栴檀香（zhāntán xiāng）用涂其體，』
【English Translation】 English version: Zeal, The assembly, with this virtue, can endure hundreds of thousands of sufferings. The path trod by the Benevolent One is unobstructed by superior understanding, The course of action for clear discernment is resolute and without hesitation, Eliminating the three defilements, the attainment is boundless. Distinguishing the practices of renunciation, enlightening the five realms of existence, Dwelling in peace, solely for the sake of explaining, how one should practice the path accordingly.』
The Buddha told the Bodhisattva Wuchi Xing (Wúqièxíng Púsà, meaning Fearless Practice Bodhisattva): 『These ten individuals of noble lineage, in past lives, violated the Buddhas and slandered the scriptures. What is meant by violating the Dharma of the Buddhas? In the distant past, traversing thirty-two kalpas in the Yanqi world (Yànqì shìjiè), there was a Buddha named Guangshiyin Tathagata (Guāngshìyīn Rúlái), the Truly Perfect, Equally Awakened One, Perfect in Knowledge and Conduct, Well-Gone, Understanding the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, a Buddha, a World Honored One. These ten individuals of noble lineage were, in that world, born as sons of wealthy and noble elders. After the Buddha's Parinirvana, in the period of decline, they established meritorious deeds for that World Honored One, building five hundred stupas, temples, lecture halls, and monasteries, providing various offerings to support the Sangha of Bhikshus, with hundreds of thousands of Bhikshus residing in each stupa, temple, and monastery.
『In that world, there was a Bodhisattva named Bianji (Biànjī), who attained Dharani (zǒngchí, meaning the wisdom of upholding and remembering all Dharmas without forgetting), wielding skillful means, advancing and retreating appropriately, enlightening all, and expounding the Dharma from a high seat. Five hundred Buddhas imparted eloquence, and eighty billion devas in the sky purified impurities, adorned and decorated, transforming into lecture halls, erecting banners and canopies to offer to the Dharma teacher, compassionately reaching all and expounding the scriptures, leading seventy thousand people to attain non-retrogression, destined to achieve the Unsurpassed Perfect Enlightenment, and another ten thousand people attained the fruit of Srotapanna (Xūtuóhuán guǒ, meaning the first fruit of the Hinayana path).
『At that time, in that world, there was a king named Yueshi (Yuèshī), who loved the Dharma and yearned for the meaning of the scriptures, delighting in the Dharma. The king then offered to the Dharma teacher, Bodhisattva Bianji, along with five hundred consorts and palace women, creating great music and scattering jeweled flowers upon him, mixing sandalwood incense (zhāntán xiāng) to anoint his body,』
以五百蓋而覆其上，五百細妙衣服供養，晝夜七日住不敢坐，奉以所安隨其所宜不失時節，其敬法師最為無上，巍巍之尊福無過者。
「時大豪貴長者之子，誹謗橫枉辯積菩薩法師，言毀法戒不隨禁業。以是罪故墮于地獄滿九萬歲；生於人間，五萬世中墮在邊地夷狄之中，迷惑邪見罪蓋覆蔽；六百世中常當生盲，瘖啞無舌不能言語；出家為道作沙門來，七百世慇勤精修，不惜身命不得總持。今復來生於我之世，意數數亂不能專定。以是之故，宿命餘殃罪蓋所蔽，而今此輩諸族姓子不得總持。是故賢者囑累汝等，鄭重告敕，聞是經典面見法師，為人班宣咸共供養，不當愁憂心懷毒害，況復遙聞生噁心耶！」
佛言：「族姓子！假使有人皆取眾生挑其兩眼，斯罪雖重尚可堪任劫數盡竟。若有害意向於法師，罪之劫數復過於彼。假使有人皆取眾生好鬥諍者，和諧別離廣令安隱；若見法師一心住前，是諸功德過於和合眾生斗諍令得安隱，百倍、千倍、萬倍、億倍、巨億萬倍，不及悅顏住菩薩前。所以者何？其有誹謗法師者，則謗如來。欲得供養于如來者當奉法師，欲敬如來當順法師，欲禮如來當禮法師。所以者何？諸菩薩等皆從法生，從諸菩薩成一切智，因一切智成佛世尊。菩薩所起因興道心，不以住欲在於塵勞
【現代漢語翻譯】 現代漢語譯本：用五百個華蓋覆蓋在他（法師）的上方，用五百件精美細妙的衣服供養他，日夜七天住在那裡不敢坐下，奉上他所需要的安身之物，隨著他的需要不失時節地供養，這樣尊敬法師是最為無上的，這種巍巍之尊的福報沒有超過這種行為的。
當時，一位大豪貴長者的兒子，誹謗並橫加誣陷辯積菩薩（Bianji Pusa）法師，說他毀壞戒律，不遵守禁戒。因為這個罪過，他墮入地獄滿了九萬歲；轉生到人間，五萬世都墮落在邊遠地區的夷狄之中，被迷惑的邪見和罪惡所覆蓋；六百世中常常會生來就是盲人，瘖啞無舌不能說話；出家修道做沙門，七百世慇勤精進地修行，不惜身命卻不能得到總持（Dharani，陀羅尼，總攝憶持之意）。現在又轉生到我的時代，心思常常散亂不能專心安定。因為這個緣故，宿世的剩餘罪業所遮蔽，所以現在這些族姓子不能得到總持。因此，賢者囑咐你們，鄭重地告誡，聽到這部經典，面見法師，為人宣講，共同供養，不應當愁眉苦臉心懷惡意，更何況是遙遠地聽到就生起噁心呢！'
佛說：『族姓子！假如有人把所有眾生的眼睛都挖出來，這個罪過雖然很重，但尚且可以忍受劫數終盡。如果有人對法師懷有惡意，罪過的劫數就超過了前者。假如有人把所有喜歡爭鬥的眾生，和諧地分開，廣泛地讓他們得到安寧；如果見到法師一心住在面前，這些功德超過了和合眾生鬥爭讓他們得到安寧，百倍、千倍、萬倍、億倍、巨億萬倍，都比不上以喜悅的容顏住在菩薩面前。這是什麼原因呢？因為誹謗法師的人，就是誹謗如來（Tathagata）。想要供養如來的人應當奉事法師，想要尊敬如來的人應當順從法師，想要禮敬如來的人應當禮敬法師。這是什麼原因呢？因為諸菩薩等都是從法而生，從諸菩薩成就一切智（Sarvajna），因為一切智成就佛世尊。菩薩所發起的是興盛道心，不是安住在慾望之中，而是在塵世的煩惱之中。
【English Translation】 English version: Covering him (the Dharma master) with five hundred canopies, offering him five hundred exquisite and subtle garments, dwelling there day and night for seven days without daring to sit down, offering him what he needs for his well-being, providing for his needs in a timely manner. Such respect for the Dharma master is the most supreme, and the merit of such a venerable act is unsurpassed.
At that time, the son of a wealthy and influential elder slandered and falsely accused the Dharma master Bianji Bodhisattva (Bianji Pusa), saying that he violated the precepts and did not follow the prohibitions. Because of this sin, he fell into hell for ninety thousand years; being born in the human realm, he fell into the barbarian lands in remote areas for fifty thousand lifetimes, covered by deluded wrong views and sins; for six hundred lifetimes, he would always be born blind, mute, and unable to speak; becoming a Shramana (monk) to cultivate the Way, he diligently practiced for seven hundred lifetimes, not sparing his life but unable to attain Dharani (陀羅尼, the power of total retention). Now he is reborn in my era, his mind is often scattered and unable to concentrate. Because of this reason, he is obscured by the remaining sins of past lives, so these clansmen cannot attain Dharani. Therefore, the wise ones entrust you, solemnly admonishing you, to proclaim this sutra to others when you hear it, to meet the Dharma master in person, to make offerings together, and not to be sorrowful or harbor malice, let alone give rise to evil thoughts from afar!'
The Buddha said: 'Clansmen! Suppose someone were to take out the eyes of all living beings, although this sin is very heavy, it is still bearable until the end of the kalpa. If someone harbors malice towards a Dharma master, the kalpas of sin will exceed the former. Suppose someone harmoniously separates all beings who like to fight and quarrel, widely bringing them peace; if you see a Dharma master dwelling before you with a focused mind, these merits exceed harmonizing the fighting of beings and bringing them peace, a hundred times, a thousand times, ten thousand times, a hundred million times, a hundred million times a hundred million times, it is not as good as dwelling before a Bodhisattva with a joyful countenance. Why is that? Because those who slander the Dharma master slander the Tathagata (如來). Those who want to make offerings to the Tathagata should serve the Dharma master, those who want to respect the Tathagata should follow the Dharma master, those who want to pay homage to the Tathagata should pay homage to the Dharma master. Why is that? Because all Bodhisattvas are born from the Dharma, from all Bodhisattvas is achieved Sarvajna (一切智, all-knowing wisdom), because of Sarvajna is achieved the Buddha, the World Honored One. What the Bodhisattva initiates is the flourishing of the mind of the Way, not dwelling in desires, but in the afflictions of the world.'
得稽首禮，由無所生則無所住，凈修梵行見稽首禮，不以無色三昧正受禮于無色也。不以餘殃而就所生，所愿自在，因其所愿而往生矣。已得解脫一切愚冥凡夫之行，欲令菩薩有餘殃者，猶使虛空有其色像。譬如，族姓子！阿耨達龍王欲見諸龍遊戲之時，教告一切諸龍眷屬，皆依龍王而得安隱，常脫三痛能為無患。菩薩如是，舍一切樂、斷三處罪，滅蓋塵勞壞眾苦惱，爾乃為安度脫眾生。譬如蛟龍遊於水中而無所畏；菩薩如是，游於三界亦無所懼。譬如蛟龍行於深水，見中所有恣意所欲，而不為水之所惱害；菩薩如是，游於盲冥凡夫之眾，住其所行，惟睹慧議不違道行，不與愚人而俱同塵，不為三處所見沒溺。是故行者，常當將護奉法安詳，此為菩薩之所修業。」
佛時頌曰：
「其欲歸命佛， 敬承無量聖， 常供養菩薩， 欽奉于導師。 吾今所衣缽， 床榻諸坐具， 佛皆以此供， 聽施志道者。 所上佛燈火， 以是燈給之， 如是成正覺， 諸聖中最上。 飲食車乘施， 斯等諸慧士， 為愚之導者， 將至甘露方。 一切眾生類， 施天人間安， 以順初發意， 不能報其恩。」
無怯行菩薩復白佛言：「惟天中天！寧有方便，使此十人族姓子等
{ "translations": [ "現代漢語譯本", "得稽首禮（一種敬禮方式），因為沒有產生的地方就沒有停留的地方，清凈地修習梵行才能見到稽首禮的真諦，而不是用無色三昧（一種禪定狀態）來接受稽首禮，也不是因為還有殘餘的業報才去往所生之處，而是因為所愿自在，根據自己的願望而往生。已經解脫了一切愚昧凡夫的行為，如果說菩薩還有殘餘的業報，就好像說虛空有顏色和形狀一樣。譬如說，族姓子（對有德者的尊稱）！阿耨達龍王（Anavatapta-nāgarāja）想要觀看眾龍遊戲的時候，教導告知一切龍的眷屬，都依靠龍王才能得到安穩，常常脫離三種痛苦，能夠沒有憂患。菩薩也是這樣，捨棄一切快樂、斷除三處的罪過，滅除覆蓋的塵勞，摧毀各種苦惱，才能安穩地度脫眾生。譬如蛟龍在水中游動而無所畏懼；菩薩也是這樣，游於三界（欲界、色界、無色界）也沒有什麼可怕的。譬如蛟龍在深水中行走，看到水中所有的東西，隨心所欲，卻不會被水所惱害；菩薩也是這樣，游於盲昧無知的凡夫之中，安住于自己的行為，只看到智慧的言論，不違背正道，不與愚人同流合污，不被三處（指貪、嗔、癡）所迷惑淹沒。所以修行的人，應當常常守護奉行佛法，保持安詳，這是菩薩所修的行業。」， "佛陀當時用偈頌說道：", "『想要歸命佛陀，敬奉無量聖賢，常常供養菩薩，欽佩侍奉導師。", "我現在所穿的袈裟和缽，床榻和各種坐具，佛陀都用這些來供養，聽任佈施給有志於道的人。", "所供奉的佛燈，用這燈火來供給他們，這樣才能成就正覺，成為諸聖中最上者。", "飲食車乘的佈施，這些有智慧的人，是愚昧者的引導者，將他們帶到甘露（不死之藥）的境界。", "一切眾生，佈施給他們天上的安樂和人間的安穩，因為順應了最初的發心，所以無法報答他們的恩德。』", "無怯行菩薩（a Bodhisattva named Wuqiexing）又對佛說：『世尊！有沒有什麼方便法門，使這十位族姓子等』" ], "english_translations": [ "English version", "Having made obeisance, because where there is no arising, there is no dwelling. Purely cultivating Brahma-conduct, one sees the obeisance. One does not receive obeisance in the realm of formlessness with the samadhi (a state of meditative consciousness) of formlessness. One does not go to where one is born because of remaining retribution, but because one's wishes are free, one goes to be born according to one's wishes. Having attained liberation from all the actions of ignorant and benighted common people, to say that a Bodhisattva has remaining retribution is like saying that empty space has color and form. For example, son of a good family! When the Anavatapta-nāgarāja (Dragon King of Anavatapta) wishes to see the dragons at play, he teaches and informs all the dragon retinues that they can all rely on the Dragon King to obtain peace and security, constantly escape the three pains, and be free from worries. The Bodhisattva is like this, relinquishing all pleasures, cutting off the sins of the three places, extinguishing the covering dust and toil, destroying all suffering and affliction, and then safely delivering all beings. For example, a dragon swims in the water without fear; the Bodhisattva is like this, wandering in the three realms (desire realm, form realm, formless realm) without fear. For example, a dragon walks in deep water, seeing everything in the water, doing as it pleases, without being harmed by the water; the Bodhisattva is like this, wandering among the blind and ignorant common people, abiding in his actions, only seeing wise discussions, not violating the path, not associating with foolish people and becoming defiled, and not being submerged by the three places (greed, hatred, delusion). Therefore, the practitioner should always protect and uphold the Dharma with peace and tranquility; this is the practice of the Bodhisattva.", "The Buddha then spoke in verse:", "『Those who wish to take refuge in the Buddha, respectfully serve the immeasurable sages, constantly make offerings to the Bodhisattvas, and admire and serve the teachers.", "My robe and bowl, bed and various sitting mats, the Buddha uses all these to make offerings, allowing them to be given to those who aspire to the path.", "The lamps offered to the Buddha, use these lamps to provide for them, so that they can attain perfect enlightenment and become the highest among the sages.", "The giving of food, drink, and vehicles, these wise ones are the guides of the foolish, leading them to the realm of nectar (the elixir of immortality).", "Giving all beings the peace of heaven and the stability of the human realm, because it is in accordance with the initial aspiration, their kindness cannot be repaid.』", "The Wuqiexing Bodhisattva (a Bodhisattva named Wuqiexing) then said to the Buddha: 『World Honored One! Is there any expedient means to enable these ten sons of good families, etc.』" ] }
，消除罪殃得至道乎？」
佛言：「設此十人一心受學佛所頒宣，修是法律復為沙門，勤諷誦斯總持章句，可成道耳。何謂總持章句？
「『修清澄， 鮮潔句， 清且涼， 無所授， 亦無造， 無所得， 遵速疾， 取新生。 奉精進， 禮行步， 勤修行， 智曉了， 主觀察， 無所起， 去患難， 游慕便。 舉輕便， 普清凈， 無不凈。』」
佛告無怯行菩薩：「此等十人以諷誦是總持章句，而於七日修恩德無所下使無色，不懷瞋恚，安詳不久游無所作，無瑕穢心平等舍所有，離五陰釋不凈意念佛。諸族姓子！設能如是奉遵道教，十方世界各有千佛，示現其前令自見之，克心自責歸命聖尊，罪殃可除逮成道慧。諸族姓子！時聞佛教等順法律，即舍家業出為沙門，諷誦此總持章句，如聖所誨，晝夜七日精進奉行，竟七日已，輒見十方各有千佛，分別為說消罪之業。應時皆得修普智行總持之門，超三十六劫生死之難，逮不退轉，當成無上正真之道。」
佛告無怯行菩薩：「爾時，月施國王者，今現阿彌陀是；其辯積者，阿閦如來是；十長者子，今此十人族姓子是也。故，無怯行！其有志學菩薩乘者，慇勤奉修如佛所教，住于正法舍其無
【現代漢語翻譯】 現代漢語譯本： 『那麼，怎樣才能消除罪惡和災禍，從而獲得至高的智慧呢？』 佛說：『如果這十個人一心一意地學習佛所宣講的教義，修習這些戒律併成為沙門（佛教出家修行者），勤奮地誦讀這些總持（陀羅尼）的章句，就可以成就道業。什麼是總持章句呢？』 『修持清凈，鮮明潔凈的語句，清凈而涼爽，不執著于任何事物，也沒有造作，沒有所得，遵循快速的道路，獲得新生。 奉行精進，禮敬行步，勤奮修行，智慧明瞭，主要在於觀察，無所生起，遠離患難，自由自在。 舉止輕便，普遍清凈，沒有不凈。』 佛告訴無怯行菩薩（勇於精進的菩薩）說：『這些人通過諷誦這些總持章句，在七天之內修習恩德，不役使奴婢，不懷有嗔恨，安詳自在，不久就能達到無所作為的境界，沒有瑕疵污穢的心，平等地捨棄所有，脫離五陰（色、受、想、行、識），消除不凈的意念，憶念佛陀。各位善男子！如果能夠這樣奉行道教，十方世界各有千佛，會顯現在他們面前讓他們親眼見到，克制內心，自我反省，歸命于聖尊，罪惡和災禍就可以消除，從而獲得成就道業的智慧。各位善男子！當時聽到佛教，平等地順從戒律，就捨棄家業出家為沙門，諷誦這些總持章句，如聖人所教導的那樣，日夜七天精進奉行，過了七天之後，就能見到十方各有千佛，分別為他們宣說消除罪業的方法。他們應時都能獲得修習普智行的總持之門，超越三十六劫（極長的時間單位）生死輪迴的苦難，獲得不退轉的境界，最終成就無上正真之道。』 佛告訴無怯行菩薩說：『當時的月施國王，就是現在的阿彌陀佛（西方極樂世界的教主）；當時的辯積，就是阿閦如來（東方妙喜世界的教主）；那十位長者的兒子，就是現在這十位善男子。所以，無怯行！那些有志於學習菩薩乘（大乘佛教）的人，慇勤地奉行修習如佛所教導的，安住于正法，捨棄他們的無
【English Translation】 English version: 'How can one eliminate sins and calamities and attain the supreme wisdom?' The Buddha said, 'If these ten people wholeheartedly learn the teachings proclaimed by the Buddha, practice these precepts and become shramanas (Buddhist monks), diligently recite these dharani (mantra) verses, they can achieve enlightenment. What are these dharani verses?' 'Cultivate purity, bright and clean verses, pure and cool, without attachment to anything, without creation, without attainment, follow the swift path, obtain new life. Practice diligence, respect walking, diligently cultivate, wisdom understands, mainly observe, without arising, depart from suffering, freely roam. Lightly lift, universally pure, without impurity.' The Buddha told Wuqiexing Pusa (Fearless Practice Bodhisattva), 'These ten people, by reciting these dharani verses, cultivate virtue for seven days, without employing servants, without harboring anger, peacefully and calmly, soon reaching the state of non-action, without flaws or defilements, equally abandoning all possessions, separating from the five skandhas (form, feeling, perception, volition, consciousness), eliminating impure thoughts, and remembering the Buddha. O sons of good families! If they can thus follow the teachings, a thousand Buddhas in each of the ten directions will appear before them, allowing them to see for themselves, restrain their minds, reflect on themselves, and take refuge in the Holy Ones. Sins and calamities can be eliminated, and they can attain the wisdom of enlightenment. O sons of good families! Upon hearing the Buddha's teachings and equally following the precepts, they will abandon their family affairs and become shramanas, reciting these dharani verses, as taught by the sages, diligently practicing day and night for seven days. After seven days, they will see a thousand Buddhas in each of the ten directions, each explaining the means of eliminating sins. They will immediately attain the gate of dharani for cultivating universal wisdom, transcend the suffering of birth and death for thirty-six kalpas (extremely long periods of time), attain the state of non-retrogression, and ultimately achieve the unsurpassed, true, and perfect path.' The Buddha told Wuqiexing Pusa, 'The King Yueshi (Moon Giving) at that time is now Amitabha Buddha (the Buddha of the Western Pure Land); Bianji (Eloquent Accumulation) at that time is Akshobhya Tathagata (the Buddha of the Eastern Pure Land); the ten sons of the elders are now these ten sons of good families. Therefore, Wuqiexing! Those who aspire to learn the Bodhisattva vehicle (Mahayana Buddhism) should diligently practice as taught by the Buddha, abide in the true Dharma, and abandon their non-
明，慎無伺求他人之短也。」
佛告無怯行菩薩：「有四事行，能遵修者，嚴凈佛道。何等為四？一曰、奉行空事，常有慈心，無害眾生；二曰、菩薩愍敬同學，不為輕慢；三曰、為人說法以輕惠施，無所悕望；四曰、志常專一，不懷供養衣食之心。是為四。」
佛時頌曰：
「其志常樂篤信空無， 修治清凈最勝之道， 猶如日光隨時宣明， 已得佛道所照過彼。 未曾有人知其瑕闕， 為人聖德普忍一切， 如是清凈柔順之場， 棄捐貢高堪任無量。 一切所有上妙衣服， 常當以施志佛道者， 亦不從人悕望供養， 是為佛道清凈之品。 以不悕冀施無量法， 恒修愍哀念于眾生， 志性常懷恩德之義， 是為嚴凈諸佛之道。 假使樂奉一切諸聖， 若欲供養無慾經典， 常當承事無極佛道， 斯三寶者皆由中生。」
佛告無怯行菩薩：「復有四事疾得佛道。何謂為四：一曰、愛樂明經好於大乘；二曰、遠離愛慾不習放逸；三曰、常修濟貧匱供以所乏；四曰、能興法財七業施人。是為四。」
佛時頌曰：
「愛樂法師， 志慕大乘， 遠離愛慾， 修清凈行， 愍傷厄貧， 濟諸危難， 常以七財， 施不懈道。」
【現代漢語翻譯】 現代漢語譯本： 『要明智，謹慎，不要伺機尋找別人的缺點。』
佛陀告訴無怯行菩薩（Wuqiexing Pusa，Fearless Practice Bodhisattva）：『有四種行為，能夠遵照修行的人，可以莊嚴清凈佛道。是哪四種呢？第一，奉行空性，常懷慈悲之心，不傷害眾生；第二，菩薩憐憫尊敬同修，不輕視怠慢；第三，為人說法時，以輕微的施捨為助，不期望回報；第四，心志常常專一，不懷有爲了供養衣食的心。這就是四種。』
佛陀當時以偈頌說：
『其心志常常喜樂篤信空無，修治清凈最殊勝的道，猶如日光隨時宣明，已經得到佛道所照耀超過他們。未曾有人知道他們的缺點，為人聖潔德行普遍忍受一切，像這樣清凈柔順的場所，拋棄貢高我慢堪能承擔無量。一切所有上妙的衣服，常常應當用來佈施給志向于佛道的人，也不從他人期望供養，這是佛道清凈的品行。以不希求回報的心施予無量的法，恒常修習憐憫哀念眾生，心志本性常常懷有感恩的意義，這是莊嚴清凈諸佛的道。假使喜樂奉行一切諸聖，如果想要供養無慾的經典，常常應當承事無極的佛道，這三寶都是由此而生。』
佛陀告訴無怯行菩薩（Wuqiexing Pusa，Fearless Practice Bodhisattva）：『又有四件事能迅速證得佛道。哪四件呢？第一，喜愛明瞭的經典，愛好大乘佛法；第二，遠離愛慾，不放縱逸樂；第三，常常救濟貧困的人，供給他們所缺乏的；第四，能夠興起法財，以七種聖財佈施給他人。這就是四件。』
佛陀當時以偈頌說：
『喜愛法師，心志仰慕大乘，遠離愛慾，修習清凈的行為，憐憫傷痛困厄貧窮的人，救濟各種危難，常常以七種聖財，佈施給不懈怠修行的人。』
【English Translation】 English version: 『Be wise, be cautious, and do not seek to find fault with others.』
The Buddha told Wuqiexing Bodhisattva (Fearless Practice Bodhisattva): 『There are four practices that, if followed, can purify and adorn the Buddha-path. What are the four? First, practice emptiness, always have a compassionate heart, and do not harm sentient beings; second, Bodhisattvas should have compassion and respect for fellow practitioners, and not be contemptuous or negligent; third, when teaching the Dharma to others, use small acts of generosity as assistance, without expecting anything in return; fourth, one's mind should always be focused and not harbor thoughts of seeking offerings of clothing and food. These are the four.』
The Buddha then spoke in verse:
『Their minds are always joyful, believing deeply in emptiness, cultivating and purifying the most supreme path, like the sunlight constantly proclaiming, having already attained the Buddha-path, their illumination surpasses others. No one has ever known their flaws, their saintly virtue universally endures all, such a pure and gentle field, abandoning arrogance, capable of bearing immeasurable burdens. All the most wonderful clothes, should always be used to give to those who aspire to the Buddha-path, and not expect offerings from others, this is the pure quality of the Buddha-path. Giving immeasurable Dharma without expecting anything in return, constantly cultivating compassion and being mindful of sentient beings, the mind and nature always cherish the meaning of gratitude, this is adorning and purifying the paths of all Buddhas. If one delights in serving all the sages, if one wishes to make offerings to desireless scriptures, one should always serve the limitless Buddha-path, these Three Jewels all arise from it.』
The Buddha told Wuqiexing Bodhisattva (Fearless Practice Bodhisattva): 『Furthermore, there are four things that can quickly lead to the attainment of Buddhahood. What are the four? First, love and delight in clear scriptures, and cherish the Mahayana teachings; second, stay away from desire and do not indulge in dissipation; third, constantly help the poor and provide them with what they lack; fourth, be able to generate Dharma wealth and give the seven noble treasures to others. These are the four.』
The Buddha then spoke in verse:
『Love the Dharma teachers, aspire to the Mahayana, stay away from desire, cultivate pure conduct, have compassion for those suffering from poverty, help those in danger, constantly use the seven treasures, to give to those who practice diligently.』
佛告無怯行菩薩：「復有四事疾得佛道。何謂為四：一曰、常行大慈，哀諸群生；二曰、常行大哀，為之雨淚；三曰、常行大喜，和顏悅人視於眾生；四曰、常行大護，救度三界生死之患。是為四。」
佛時頌曰：
「常行於大慈， 愍傷眾生類， 念欲成就之， 如母育其子。 大哀游終始， 不畏諸患難。 五趣如泡沫， 愍之為雨淚。 和顏察眾生， 以法而樂之， 示以離眾苦， 無痛長安隱。 委靡隨五趣， 方便示所宜， 使度三界惱， 獲致無上道。」
佛告無怯行菩薩：「若有勤求此總持者，當習閑居數詣法會，等行清凈著凈衣服，復遵修四事威儀禮節之正，志不懈廢，以若干種諸所供具，奉養法師篤信三寶。常懷恭敬謙遜卑順，未曾懈厭常行精進，無有諛諂邪行之業，心之所念常不離佛。意所遵修解無所有，已無所有無所想念，皆能曉了眾生性行，勤自謹敕心口相應，愛樂諸佛請問咨受，誨過守節勸助德本，威儀禮節不違道教。無應不應，聞非人聲不以恐怖，不畏蛇蚖毒螫之蟲，奉敬師長修此經典未曾懈惓。」
佛說是經時，三萬人從本已來未興道心，今皆發起無上正真道意；五千人遠塵離垢諸法眼凈；三萬菩薩逮得無所從生法忍。
{ "translations": [ "現代漢語譯本", "佛陀告訴無怯行菩薩（Wuqiexing Pusa，意為無畏行菩薩）: 『又有四件事能迅速證得佛道。是哪四件呢？一是，常行大慈，哀憫一切眾生；二是，常行大悲，為眾生苦難而流淚；三是，常行大喜，和顏悅色地看待眾生；四是，常行大護，救度三界眾生脫離生死之苦。這就是四件事。』", "", "佛陀當時以偈頌說：", "", "『常行於大慈， 憐憫傷痛眾生，", "心念要成就他們， 如同母親養育子女。", "大悲之心貫穿始終， 不畏懼各種患難。", "五道輪迴如泡沫， 憐憫他們而流淚。", "和顏悅色觀察眾生， 用佛法使他們快樂，", "向他們展示脫離眾苦， 無有痛苦，永遠安穩。", "眾生委靡隨順五道， 用方便法開示適宜的法門，", "使他們脫離三界煩惱， 獲得無上佛道。』", "", "佛陀告訴無怯行菩薩：『如果有人勤奮尋求此總持（zongchi，意為總攝憶持一切法而不忘失的陀羅尼）法門，應當習慣於安靜獨處，多次參加法會，平等地保持身心清凈，穿著乾淨的衣服，並且遵循四種威儀禮節的正規，意志不懈怠，用各種各樣的供養品，奉養說法師父，真誠地信仰佛、法、僧三寶。常常懷有恭敬、謙遜、卑下的態度，從不懈怠厭倦，常常精進修行，沒有諂媚和邪惡的行為，心中所想常常不離佛。意念所遵循的修行是瞭解一切法本性空無所有，因為一切法本性空無所有，所以無所想念，能夠明瞭眾生的根性和行為，勤奮謹慎地約束自己，做到心口相應，喜愛諸佛，請問佛法，接受教誨，改正過錯，遵守戒律，勸助他人修習功德善本，威儀禮節不違背佛道的教誨。對於該做和不該做的事情，心中明白。聽到非人的聲音不感到恐怖，不害怕蛇、蝎等有毒的蟲子，恭敬師長，修習此經典從不懈怠。』", "", "佛陀宣說此經時，三萬人從最初以來未曾發起道心，現在都發起了無上正真道意；五千人遠離塵垢，獲得清凈的法眼；三萬菩薩證得了無所從生法忍（wusuocongsheng faren，意為對一切法不生不滅的真理的證悟）。" ], "english_translations": [ "English version", "The Buddha said to Wuqiexing Pusa (Fearless Practice Bodhisattva): 'Furthermore, there are four things that lead to swift attainment of Buddhahood. What are the four? First, constantly practice great loving-kindness, and have compassion for all sentient beings; second, constantly practice great sorrow, shedding tears for their suffering; third, constantly practice great joy, regarding sentient beings with a kind and pleasant countenance; fourth, constantly practice great protection, saving sentient beings in the Three Realms from the suffering of birth and death. These are the four.'", "", "The Buddha then spoke in verse:", "", "'Constantly practice great loving-kindness, Pitying and grieving for sentient beings,", "With the thought of helping them achieve enlightenment, Like a mother nurturing her child.", "Great sorrow pervades from beginning to end, Not fearing any hardships or difficulties.", "The Five Paths are like bubbles, Shedding tears of compassion for them.", "Observe sentient beings with a kind countenance, Delighting them with the Dharma,", "Showing them the way to離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦
], "english_translations": [ "English version", "The Buddha said to Wuqiexing Pusa (Fearless Practice Bodhisattva): 'Furthermore, there are four things that lead to swift attainment of Buddhahood. What are the four? First, constantly practice great loving-kindness, and have compassion for all sentient beings; second, constantly practice great sorrow, shedding tears for their suffering; third, constantly practice great joy, regarding sentient beings with a kind and pleasant countenance; fourth, constantly practice great protection, saving sentient beings in the Three Realms from the suffering of birth and death. These are the four.'", "", "The Buddha then spoke in verse:", "", "'Constantly practice great loving-kindness, Pitying and grieving for sentient beings,", "With the thought of helping them achieve enlightenment, Like a mother nurturing her child.", "Great sorrow pervades from beginning to end, Not fearing any hardships or difficulties.", "The Five Paths are like bubbles, Shedding tears of compassion for them.", "Observe sentient beings with a kind countenance, Delighting them with the Dharma,", "Showing them the way to離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦離眾苦
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佛言：「若有菩薩，聞說是經法，皆得具足一切功勛無量辯才。若族姓子、族姓女學菩薩道，皆以七寶滿於三千大千世界，恒邊沙劫奉進三寶。有人聞此經典，福尊過彼。若菩薩于百千劫奉五度無極，而無大智無善權者，不如聞此經典之要，福尊過彼。是故，族姓子！囑累汝等此經相付，慇勤勸助，隨時將護令不忘失，莫使增減長存在世，持諷誦讀廣分別義為他人說。假使遭厄殞歿身命故，當將慎於此經典，勿使忘失。是佛之教。」
佛說如是，無怯行菩薩、十族姓子、諸大聲聞，一切眾會天、龍、鬼神、阿須倫、世間人，聞經歡喜，作禮而去。
佛說決定總持經
【現代漢語翻譯】 現代漢語譯本 佛說：『如果有菩薩聽聞這部經典，都能圓滿具足一切功德和無量的辯才。如果善男子、善女人學習菩薩道，即使用充滿三千大千世界的七寶，經過恒河沙數般的劫數來供養佛、法、僧三寶，還不如有人聽聞這部經典，他的福德更為尊貴超過前者。如果菩薩在百千劫中奉行佈施、持戒、忍辱、精進、禪定這五度無極，但如果沒有大智慧和善巧方便，還不如聽聞這部經典的關鍵要義，他的福德更為尊貴超過前者。因此，善男子！我囑託你們將這部經典互相交付，慇勤勸勉幫助，隨時守護它，使它不被遺忘丟失，不要隨意增減，使它長久存在於世間，受持諷誦讀，廣泛地分別解釋它的意義，為他人宣說。即使遭遇災厄而失去生命，也應當謹慎地對待這部經典，不要使它遺忘丟失。』這是佛的教誨。 佛說完這些話，無怯行菩薩（菩薩名）、十族姓子（十種姓氏的善男子）、各位大聲聞（已證阿羅漢果的弟子），以及所有在場的聽眾，包括天、龍、鬼神、阿須倫（非天），世間的人們，聽聞佛所說的經典后都非常歡喜，向佛作禮后離去。 《佛說決定總持經》
【English Translation】 English version The Buddha said: 'If there are Bodhisattvas who hear this Sutra, they will all be able to fully possess all merits and immeasurable eloquence. If good men and good women study the Bodhisattva path, even if they fill the three thousand great thousand worlds with the seven treasures and offer them to the Triple Gem (Buddha, Dharma, Sangha) for as many kalpas as there are sands in the Ganges River, it is still not as good as someone who hears this Sutra; their merit is more venerable and surpasses the former. If a Bodhisattva practices the five perfections (dana-paramita (generosity), shila-paramita (discipline), kshanti-paramita (patience), virya-paramita (diligence), dhyana-paramita (meditation)) for hundreds of thousands of kalpas, but without great wisdom and skillful means, it is still not as good as hearing the essential meaning of this Sutra; their merit is more venerable and surpasses the former. Therefore, good men! I entrust you to pass this Sutra on to each other, diligently encourage and assist, protect it at all times, so that it is not forgotten or lost, do not arbitrarily add to or subtract from it, so that it may exist in the world for a long time, uphold, recite, read, widely explain its meaning, and proclaim it to others. Even if you encounter calamity and lose your life, you should treat this Sutra with caution and not allow it to be forgotten or lost.' This is the Buddha's teaching. After the Buddha spoke these words, the Fearless Practice Bodhisattva (name of a Bodhisattva), the ten sons of good families (representing people from various backgrounds), all the great Shravakas (disciples who have attained Arhatship), and all the assembled listeners, including gods, dragons, ghosts, asuras (demi-gods), and people of the world, were delighted to hear the Sutra spoken by the Buddha, paid homage to the Buddha, and departed. The Sutra on the Definitive Dharani Spoken by the Buddha