Chinese
将会产生多少福德呢？ 世尊开示说： 无论是善男子，还是善女子，无论是国王，还是大臣，无论是比丘，还是比丘尼，无论是近事男，还是近事女中的任何一个，对这个法门以对如来的信心来受持，供养，请问，使他人请问，正确地开示，那么他将获得八种大功德。哪八种呢？ 凡是世间的疾病和灾害，都不会完全地发生在他身上；凡是世间的夜叉、鬼、食肉鬼、夺取精气者，都会安住在慈爱中；凡是行刑者、诅咒、咒语、僵尸和其他的损害，都不会损害他的身体；国王、大臣、婆罗门、居士、比丘、比丘尼、近事男、近事女都会喜欢和满意他，从而他的一切事情都会成功；一切天神都会充满他；他将前往善趣；金刚手会完全地摄受他；他将随心所欲地转生，并且忆念前世。将获得这八种大功德。 因此，对于这些如来，以如来的天神供养和现前供养，将会供养到千百万年。 还有，用七宝做成充满整个赡部洲的如来舍利塔，用天神的鲜花、涂香、花朵、灯、珍宝伞、铙钹、幢幡来恭敬顶礼千百万年，还不如受持、读诵、供养、请问、使他人请问、正确地为他人开示这个法门，这样的人福德增长得更多。 善男子，如果有人将赡部洲的那些众生安置在八正道上，安置之后，在天界一千年里，不间断地用一切资具恭敬顶礼，还不如有人
English
How much merit will be generated? The Blessed One said: Whether it is a son of good family, or a daughter of good family, whether it is a king, or a minister, whether it is a monk, or a nun, whether it is a male lay practitioner, or any of the female lay practitioners, who uphold this Dharma teaching with faith in the Thus-Gone One, make offerings, ask questions, cause others to ask questions, and correctly teach it, then they will obtain eight great qualities. What are the eight? Whatever diseases and harms there are in the world, they will not occur to them at all; whatever yakshas, spirits, flesh-eaters, and essence-deprivers there are in the world, they will all abide in loving-kindness; whatever executioners, curses, mantras, zombies, and other harms there are, they will not harm their body; all kings, ministers, Brahmins, householders, monks, nuns, male lay practitioners, and female lay practitioners will be pleased and satisfied with them, and thus all their affairs will be accomplished; all the gods will fill them completely; they will go to happy realms; Vajrapani will completely hold them; they will be born in the place they desire, and will remember their past lives. They will obtain these eight great qualities. Therefore, to these Thus-Gone Ones, with the divine offerings of the Thus-Gone Ones and the manifest offerings, one will make offerings for hundreds of thousands of years. Furthermore, having filled this Jambudvipa with stupas of relics of the Thus-Gone Ones made of the seven precious materials, and having honored and revered them for hundreds of thousands of years with garlands of gods, unguents, flowers, lamps, precious umbrellas, cymbals, banners, and flags, it is still better than holding, reciting, offering, asking, causing others to ask, and correctly teaching this Dharma teaching to others, for in that case, merit will increase even more. Son of good family, if someone were to place those beings of Jambudvipa on the Noble Eightfold Path, and after having placed them there, were to honor and revere them without interruption with all necessities for a thousand years of the gods, it is still better than someone who
Chinese
仅仅是从其中听闻、受持、询问、使人询问，以及为他人广为宣说的四句偈，那么这将会增长更多的福德。然后，为了广泛宣说这个意义，世尊在那时说了这些偈颂：在其他十亿个佛土中安住的，无量无数的佛陀贤者们，为了众生而思虑，并使众生从恶趣中解脱。安住于无厌倦的业，并且行布施的，从业之后堕入恶趣的众生们，为了使他们解脱，渴望佛法的人们，应当供养这些如来。在图画中制作各种各样的佛塔，用金、银以及类似的方式，制作泥土的佛像，然后用各种各样的供品进行供养。用鲜花、花环、涂香，以及酥油灯、美妙的乐声、香和熏香进行供养。以广大的智慧也进行回向，宣说经部，并且也安住于此。以如来和经部的光辉，使那些众生从罪恶的业中解脱。直至证得无上菩提，将会在清净之处受生。将会忆起前世的业，忆起之后，智者将不会作恶。人中的菩萨宣说此经部，因此将会获得广大的福德。他将会被诸天守护，他的身体不会生病，他的王国不会遭受损害，家庭、村庄和城市将会变得和平。无论谁恒常受持此经部，将会恒常受持诸佛的宝藏。无论谁进行供养、念诵和使人询问，以及没有其他事情而使人听闻，那将会真实地供养诸佛，那将会迅速证悟殊胜菩提。然后，菩萨摩诃萨观视者向世尊如此禀告：世尊，我对这个产生怀疑，世尊，难道这个身体在获得王国的享受后，又会再次遭受痛苦吗？在轮回中流转时，难道不会感到厌倦吗？
English
Even just hearing, holding, questioning, causing to question, and extensively explaining to others a four-line verse from it, then this will increase much more merit. Then, in order to extensively proclaim this meaning, the Bhagavan at that time spoke these verses: The wise Buddhas, immeasurable and countless, who dwell in other billions of Buddha-fields, contemplate for the sake of sentient beings, and liberate sentient beings from the lower realms. Those who abide in tireless work and give alms, those who, having acted, have gone to the lower realms, for the sake of liberating them, those who desire the Dharma, should make offerings to these Tathagatas. Make various kinds of stupas in paintings, with gold and silver and similar methods, have clay statues made, and then make offerings with various kinds of offerings. Offer with flowers, garlands, perfumes, and butter lamps, sweet sounds, fragrances, and incense. Also make dedications with great wisdom, expound the sutras, and also abide here. By the glory of the Tathagatas and the sutras, liberate those sentient beings from sinful deeds. Until one touches unsurpassed enlightenment, one will take birth in a pure place. One will remember past deeds, and having remembered, the wise will not do evil. The Bodhisattva among humans, having expounded this sutra, will therefore obtain great merit. He will be protected by all the gods, his body will not become ill, his kingdom will not suffer harm, families, villages, and cities will become peaceful. Whoever constantly holds this sutra, will constantly hold the treasury of the Buddhas. Whoever makes offerings, recites, and causes to question, and causes others to listen without other tasks, that will truly be making offerings to the Buddhas, that will quickly realize supreme enlightenment. Then, the Bodhisattva Mahasattva Spectator addressed the Bhagavan thus: Bhagavan, I have doubts about this, Bhagavan, will this body, after obtaining the enjoyment of a kingdom, again experience suffering? When wandering in samsara, will one not become weary? S
Chinese
生和老和病和死和忧伤和哀号和痛苦和不适都会经历，怎样生？怎样死？怎样活？怎样成办安乐？怎样感受痛苦？ 之后，薄伽梵对菩萨摩诃萨观视者这样说道：观视者，这应当看作是业的因缘。 种姓之子，于此没有任何生，没有死，没有活。 种姓之子，于此没有老和死，但命的界总是安住在身体的识中。 又由业的因缘和业的处所，来到各种各样的生，转移之后，会感受安乐和痛苦。 对安乐生起安乐想，对痛苦生起痛苦想。 不是安乐，也不是痛苦，对非安乐也非痛苦生起非安乐也非痛苦之想，然而直到完全寂灭的界中完全寂灭的法性成为止，会生起厌离之心。 种姓之子，例如某人穿上新衣，他穿上那衣服后，做各种各样的事，也会感受安乐和痛苦。 又在其他时候，那衣服陈旧破烂，变得污秽不堪，最终被舍弃。 他知道那是应当舍弃的法性，于是就舍弃了。 舍弃后，又寻找其他新的新衣穿上。 他穿上后，也做各种各样的事，感受安乐和痛苦，直到没有穿上坚固耐用不破不坏的真实衣服之前，像这样从一件到另一件传递，即使经过无数劫，那衣服是被穿了呢？还是被舍弃了呢？ 这样，不思，完全不思，那是身体的支配。 种姓之子，同样，当命的界见到身体毁坏和倒塌的尽头时，那时舍弃那个身体，又寻找其他年轻的新身体。 他做那身体的事，穿上那身体，感受安乐和痛苦。 就像由自己的福德所生的那衣服，柔软和坚硬和粗糙的穿
English
Birth and aging and sickness and death and sorrow and lamentation and suffering and discomfort will be experienced, how is one born? How does one die? How does one live? How does one accomplish happiness? How does one experience suffering? Then, the Blessed One spoke thus to the Bodhisattva Mahasattva Watcher: Watcher, this should be regarded as a cause of karma. Son of good family, there is no birth, no death, no life in this. Son of good family, there is no aging and death in this, but the realm of life always abides in the consciousness of the body. Moreover, due to the cause of karma and the place of karma, one comes to various kinds of births, and after transmigrating, one will experience happiness and suffering. One perceives happiness as happiness, and one perceives suffering as suffering. It is neither happiness nor suffering, and one perceives neither happiness nor suffering in what is neither happiness nor suffering, but until the nature of complete extinction is completely extinguished in the realm of complete extinction, a mind of weariness will arise. Son of good family, for example, a certain person puts on a new garment, and after putting it on, he does all kinds of things, and he will also experience happiness and suffering. And at another time, that garment becomes old and worn out, becoming filthy and unbearable, and is finally discarded. He knows that it is the nature of being discarded, so he discards it. After discarding it, he seeks another new garment to put on. Even if he puts it on, he does all kinds of things, and experiences happiness and suffering, until he has not put on a real garment that is strong, durable, unbreakable, and indestructible, passing from one to another like this, even if countless eons have passed, is that garment worn? Or is it discarded? Thus, without thinking, completely without thinking, that is the dominion of the body. Son of good family, similarly, when the realm of life sees the end of the body's destruction and collapse, then abandoning that body, one seeks another young new body. He does the work of that body, puts on that body, and experiences happiness and suffering. Just like that garment born from one's own merit, the soft and the hard and the rough wear
Chinese
就像这样，以生命之界分配般的身体而受生。如同自己业力的缘故，从善根所生一样，将生于天、国王、地狱众生、畜生之生处和阎罗王的世界中。那个身体也由生命之界的支配而行，虽然被生命之界完全舍弃，也不觉知，完全不觉知。种姓之子，应当像看待衣服一样看待身体。种姓之子，就像这样，譬如蛇因业力的缘故，在时节的尽头舍弃皮囊后，以自己的身体形象行走往来，感受安乐和痛苦，但它不觉知皮囊，完全不觉知。同样，应当像看待蛇一样看待生命之界。种姓之子，就像这样，譬如树木长出叶子和花瓣，又因时节的缘故，最终变成坏灭和坠落之法，之后又因时节的缘故，而生出嫩芽、枝条、叶子、花朵和果实。种姓之子，应当像这样看待因业力而生和灭。种姓之子，在后来的时代，后来的时代里，众生会变得贪婪、执着、嗔怒、嫉妒和傲慢。他们喜欢用秤和量具作弊，追随贪欲而行。那些以欲望为因，以欲望为住处的人会造作很多罪恶。造作很多罪恶后，他们会感受痛苦，以无常为常，以不净为净，不会供养佛、法、僧。那些心智幼稚的人不会寻找善知识，反而会对那些为他们宣说佛法的人嘲笑和戏弄，不相信，不信任。那样的众生会造作罪恶。他们会以生命之界，如业力所示现的那样，获得感受的身体，从而生起乐于痛苦的念头。种姓之子，因此如来宣说：
English
Just like that, taking a body that is allocated by the realm of life. Just as one is born from the roots of virtue due to the cause of one's own karma, one will be born in the realms of gods, kings, hell beings, the birthplaces of animals, and the world of Yama. That body also goes under the dominion of the realm of life, and even though it is completely abandoned by the realm of life, it does not realize it, it does not realize it at all. Son of lineage, one should regard the body as one regards clothing. Son of lineage, like this, for example, a snake, due to the cause of karma, at the end of the season, abandons its skin and goes and comes in the form of its own body, experiencing happiness and suffering, but it does not realize that skin, it does not realize it at all. Likewise, the realm of life should be regarded as a snake. Son of lineage, like this, for example, a tree that has leaves and petals, again, due to the cause of the season, becomes a dharma that ultimately changes into destruction and falling, and later, again, due to the cause of the season, it takes sprouts, branches, leaves, flowers, and fruits. Son of lineage, one should regard birth and cessation as being caused by karma in this way. Son of lineage, also, in the later times, in the later times, beings will become more greedy, attached, angry, jealous, and arrogant. They will be happy to cheat with scales and measures, and they will follow after desire. Those who have desire as their cause and desire as their dwelling place will commit many sins. Having committed many sins, they will experience suffering, and with the perception of permanence in impermanence and the perception of purity in impurity, they will not make offerings to the Buddha, Dharma, and Sangha. Those of childish minds will not seek virtuous friends, but they will laugh and joke at those who teach them the Dharma, and they will not believe or trust. Such beings will commit sins. They will, through that realm of life, take a body of allocation that will experience according to the cause of karma, and thus generate a perception of delighting in suffering. Son of lineage, therefore, the Thus-Gone One has declared: