Chinese
前白佛言：“说此经法尊兴佛道，不疑此者德不可量，致供养利，其心坚固。信是经者，所愿者得；其不信者，为魔所固，则随魔行。” 复有菩萨号曰莲华目，前白佛而赞颂曰： “若信是经者， 为世作眼明， 无有狐疑心， 指示人道路。” 复有菩萨名心信悦，佛前颂曰： “闻斯经法者， 欢喜信为上， 是等之人辈， 则为世神明。” 复有菩萨号喜神灵，而说颂曰： “其闻是经者， 信之而不疑， 为世之威神， 人中之上尊。” 复有菩萨名曰常戚，前白佛言而说颂曰： “若有疑是经， 当为兴悲哀， 志在虚妄法， 则数数生死。” 复有菩萨名曰宝衣，而说偈曰： “无数亿衣服， 清净善微妙， 疾化度尊长， 令未曾狐疑。” 复有菩萨名曰禅食，佛前说颂曰： “其信此深经， 当为施美食， 一切味具足， 专精大圣行。” 复有菩萨名曰见人住圣，佛前说颂曰： “其疑是经者， 当为兴悲哀， 啼哭堕泣泪， 不信深经法。 或从地狱来、 或还入恶道， 用须臾之间， 狐疑此像法。 为恶友所摄， 不解深妙义； 为疑网所缚， 以故归非处。 现代汉语译本 先前，一位菩萨向佛说道：‘宣讲这部经法能够兴盛佛道，不怀疑这部经的人，其功德不可估量，能够获得供养的利益，他们的心志坚定。相信这部经的人，所愿都能实现；不相信这部经的人，会被魔所控制，从而跟随魔的行径。’ 又有一位菩萨，名为莲华目（莲花之眼），向前对佛赞颂道： ‘如果有人相信这部经，他将成为世间的明眼，心中没有丝毫的疑惑，能够为人们指引道路。’ 又有一位菩萨，名为心信悦（内心信仰喜悦），在佛前颂道： ‘听到这部经法的人，以欢喜信受为最上，这样的人，将成为世间的神明。’ 又有一位菩萨，名为喜神灵（喜悦的神灵），他说道： ‘听到这部经的人，相信它而不怀疑，将成为世间的威神，是人中最尊贵的人。’ 又有一位菩萨，名为常戚（常常忧虑），向前对佛说道： ‘如果有人怀疑这部经，应当为他感到悲哀，因为他的心志执着于虚妄的法，将会不断地经历生死轮回。’ 又有一位菩萨，名为宝衣（珍贵的衣服），他说道： ‘无数亿件清净、美好、微妙的衣服，应该迅速地用来供养尊长，使他们不再有丝毫的疑惑。’ 又有一位菩萨，名为禅食（禅定的食物），在佛前颂道： ‘如果有人相信这部深奥的经，应当为他提供美味的食物，一切味道都具备，让他能够专心修行大圣之道。’ 又有一位菩萨，名为见人住圣（看到人们安住于圣道），在佛前颂道： ‘如果有人怀疑这部经，应当为他感到悲哀，为他哭泣流泪，因为他不相信这深奥的经法。 他或许是从地狱而来，或许又将堕入恶道，只是因为在短暂的时间里，对这像法产生怀疑。 他被恶友所摄持，不理解这深奥微妙的意义；被疑惑的网所束缚，因此走向错误的道路。’
English
English version Then, a Bodhisattva addressed the Buddha, saying: ‘Preaching this sutra will elevate the Buddha's path. Those who do not doubt this sutra possess immeasurable merit, and will receive the benefits of offerings, their minds steadfast. Those who believe in this sutra will have their wishes fulfilled; those who do not believe will be controlled by Mara (demon), and thus follow Mara's ways.’ Then there was another Bodhisattva named Lotus Eye (Lotus-like eyes), who stepped forward and praised the Buddha, saying: ‘If one believes in this sutra, they will become the eyes of the world, without any doubt in their hearts, and will guide people on the path.’ Then there was another Bodhisattva named Joyful Faith (Joyful in faith), who praised before the Buddha: ‘Those who hear this sutra, and joyfully believe in it, are the most supreme. Such people will become the divine lights of the world.’ Then there was another Bodhisattva named Joyful Spirit (Joyful spirit), who said: ‘Those who hear this sutra, believe in it without doubt, will become the majestic spirits of the world, the most honored among people.’ Then there was another Bodhisattva named Constant Sorrow (Always sorrowful), who addressed the Buddha, saying: ‘If one doubts this sutra, one should feel sorrow for them, for their minds are attached to false teachings, and they will repeatedly undergo the cycle of birth and death.’ Then there was another Bodhisattva named Precious Garment (Precious clothing), who said: ‘Countless billions of pure, beautiful, and subtle garments should be quickly offered to the venerable ones, so that they may no longer have any doubts.’ Then there was another Bodhisattva named Meditation Food (Food of meditation), who praised before the Buddha: ‘If one believes in this profound sutra, one should offer them delicious food, with all flavors complete, so that they may focus on practicing the path of the great sage.’ Then there was another Bodhisattva named Seeing People Abide in Holiness (Seeing people dwell in holiness), who praised before the Buddha: ‘If one doubts this sutra, one should feel sorrow for them, weep and shed tears for them, because they do not believe in this profound sutra. They may have come from hell, or they may fall back into evil paths, just because they doubt this Dharma (teachings) for a short time. They are controlled by evil friends, not understanding the profound and subtle meaning; they are bound by the net of doubt, and therefore go to the wrong place.’ -------------------------------------------------------------------------------- 则不顺正戒， 观瞋恚怀恼， 于是所住时， 喻之如凶兽。 既不修道术， 懈怠不精进， 信邪无智慧， 不信此典籍。 慕终始群生， 着吾我恩爱， 猗在三界患， 不信斯微妙。 怀害为愚冥， 着在欲所乐， 贪猗自见身， 诽谤是道教。 志慕好衣服、 追逐美饮食， 少存清白法， 故诽谤斯经。 人在乐欲界， 贪慕无德实， 其人则自远， 不近于世尊。” 复有菩萨名曰弃恶法，佛前说颂曰： “当弃是辈人， 譬如远溷厕， 愚者疑此经， 猗界而求脱。 当共远离之， 犹若死臭尸， 其疑深经者， 远之当如此。 有人诽谤者， 如贼危聚落， 则住在冥处， 见恶意舍走。 观此即当驰， 是贼凶、恶物， 若诽谤此经， 不见意无乱。”
Chinese
尔时，阿难前白佛言：“未尝有。天中天！是诸菩萨分别经慧，乃如是乎？因三昧力说是语也？承佛圣旨晓了之乎？” 佛言：“承佛威神，缘此经义，得三昧力逮至无为。所以者何？今是住者族姓子等，于六十亿诸佛闻此经籍，信乐赞诵；亦如于今志三昧力，承佛威神讲此经。所以者何？如彼所言，等无有异，则为明证。” 阿难 现代汉语译本 他们不遵循正戒，心中充满嗔恚和恼怒，当他们处于这种状态时，就像凶猛的野兽一样。 他们不修习道术，懈怠而不精进，相信邪说而没有智慧，不相信这部经典。 他们贪恋生死轮回，执着于自我和恩爱，依附于三界的苦难，不相信这微妙的真理。 他们怀着害人之心，愚昧无知，执着于欲望的快乐，贪恋自己的身体，诽谤佛陀的教诲。 他们追求华丽的衣服和美味的食物，很少保持清净的修行，因此诽谤这部经典。 人们沉溺于欲望的世界，贪恋虚假的功德，这样的人会远离佛陀，不接近世尊。 这时，有一位菩萨名叫弃恶法，在佛前说了偈颂： ‘应当远离这些人，就像远离污秽的厕所一样，愚蠢的人怀疑这部经典，却依附于三界而寻求解脱。 应当和他们保持距离，就像远离腐烂的尸体一样，对于那些深深怀疑这部经典的人，应当如此远离。 那些诽谤经典的人，就像危害村落的强盗一样，他们住在黑暗之中，看到恶意就逃跑。 看到他们就应当远离，他们是凶恶的强盗，如果诽谤这部经典，他们的心就会迷乱。’ 这时，阿难向佛禀告说：‘世尊！从未有过这样的事。这些菩萨能够如此分辨经典的智慧，是依靠三昧的力量说出这些话吗？还是领受佛的圣旨而明白的呢？’ 佛说：‘他们是依靠佛的威神之力，以及这部经典的意义，获得三昧的力量，达到无为的境界。这是为什么呢？因为现在这些修行的人，在六十亿诸佛那里听闻这部经典，信受、喜爱并赞诵；也像现在这样，依靠三昧的力量，承佛的威神之力讲解这部经典。这是为什么呢？因为他们所说的，和佛所说的完全一样，这就是明证。’ 阿难
English
English version They do not follow the correct precepts, harbor anger and resentment in their hearts, and when they are in this state, they are like fierce beasts. They do not cultivate the path, are lazy and not diligent, believe in heresies and have no wisdom, and do not believe in this scripture. They are attached to the cycle of birth and death, cling to self and love, rely on the suffering of the three realms, and do not believe in this subtle truth. They harbor harmful intentions, are ignorant and foolish, cling to the pleasures of desire, are attached to their own bodies, and slander the Buddha's teachings. They pursue fancy clothes and delicious food, rarely maintain pure practice, and therefore slander this scripture. People are immersed in the world of desire, greedy for false merits, and such people will stay far away from the Buddha, not approaching the World Honored One. At this time, a Bodhisattva named 'Abandoning Evil Dharma' spoke a verse before the Buddha: 'One should abandon these people, just like staying away from a filthy toilet. Foolish people doubt this scripture, yet rely on the three realms to seek liberation. One should keep a distance from them, just like staying away from a rotting corpse. For those who deeply doubt this scripture, one should stay away like this. Those who slander the scripture are like robbers who endanger a village. They dwell in darkness, and flee when they see malice. Upon seeing them, one should flee. They are fierce and evil robbers. If one slanders this scripture, their minds will be confused.' At this time, Ananda reported to the Buddha: 'World Honored One! This has never happened before. Are these Bodhisattvas able to discern the wisdom of the scriptures in this way because of the power of Samadhi? Or is it because they have received the Buddha's holy decree and understood it?' The Buddha said: 'They rely on the power of the Buddha's divine might, as well as the meaning of this scripture, to obtain the power of Samadhi and reach the state of non-action. Why is this so? Because these practitioners now, have heard this scripture from sixty billion Buddhas, believed in it, loved it, and praised it; and also like now, they rely on the power of Samadhi, and the Buddha's divine might to explain this scripture. Why is this so? Because what they say is exactly the same as what the Buddha said, and this is clear proof.' Ananda --------------------------------------------------------------------------------
Chinese
问佛：“其闻是经，即欢喜信而不狐疑，族姓子、族姓女得何福祐？” 佛告阿难：“族姓子、族姓女志求无上正真之道，假使七宝满此天下，施与如来。若复有人，闻此深经即欢喜信，非以狐疑，福过于彼。” 佛言：“置是满天下宝。如恒沙等诸佛世界满中珍宝，供养如来；其闻此经欢喜信者，福过于彼。” 佛尔时颂曰： “假使是天下， 七宝满其中， 以供施如来， 世尊成谛慧。 智人闻是经， 信乐不回动， 此福最为上， 其德不可限。 使如恒沙等， 诸佛界如是， 供养圣世尊， 不及闻是经。” 阿难白佛言：“族姓子、族姓女闻是经法而欢喜信持、讽诵，其福如何？” 佛言：“若族姓子、族姓女求无上正觉，百劫供养如来，布施、持戒、忍辱、精进、一心、智慧，又得五通，各各百劫晓了世间，无所复疑；不受此经，其人则为不供养佛。” 佛尔时颂曰： “若具足百劫， 奉供养世尊， 饮食普备悉， 则不供养佛； 其受是经者， 则奉于大圣， 舍离猗道想， 法供养诸佛。 如此顺尊教， 乃为奉事佛， 法供养等觉， 如来则法身。 假使满百劫， 选择好衣服， 奉世尊正觉 现代汉语译本 有人问佛：‘如果有人听闻这部经，就欢喜信受而不怀疑，那么善男子、善女人会得到什么福报呢？’ 佛告诉阿难：‘善男子、善女人如果立志追求无上正真的道，即使用充满整个天下的七宝（金、银、琉璃、砗磲、玛瑙、珍珠、琥珀），来布施给如来（佛的称号）。如果有人听闻这部深奥的经典就欢喜信受，没有丝毫怀疑，那么他的福报会超过前者。’ 佛说：‘就算把充满整个天下的七宝都放下不算，如果用像恒河沙数一样多的诸佛世界都装满珍宝，来供养如来；那么听闻这部经典而欢喜信受的人，他的福报也会超过前者。’ 佛当时说了偈语： ‘假设整个天下，都充满七宝，用来供养如来，世尊成就了真谛智慧。有智慧的人听闻这部经，信受喜乐不动摇，这种福报最为殊胜，其功德不可限量。即使像恒河沙数一样多的诸佛世界都是如此，用来供养圣世尊，也比不上听闻这部经的福报。’ 阿难对佛说：‘善男子、善女人听闻这部经法而欢喜信受、受持、讽诵，他们的福报又如何呢？’ 佛说：‘如果善男子、善女人追求无上正觉（佛的智慧），用一百劫的时间供养如来，布施、持戒、忍辱、精进、一心、智慧，又得到五神通（天眼通、天耳通、他心通、宿命通、神足通），各自用一百劫的时间通晓世间一切，不再有任何疑惑；如果他们不接受这部经典，那么这个人就等于没有供养佛。’ 佛当时说了偈语： ‘如果用整整一百劫的时间，奉献供养世尊，饮食等各种供品都准备齐全，这还不算供养佛；如果有人接受这部经，才是奉献给大圣，舍弃了执着于道的想法，才是以法供养诸佛。如此顺从佛的教诲，才是奉事佛，以法供养等觉（佛的另一种称呼），如来就是法身。假设用满一百劫的时间，选择最好的衣服，奉献给世尊正觉（佛的智慧）’
English
English version Someone asked the Buddha: 'If someone hears this scripture and joyfully believes without doubt, what blessings will the sons and daughters of good families receive?' The Buddha told Ananda: 'If sons and daughters of good families aspire to the supreme and true path, even if they were to fill the entire world with the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, and amber) and offer them to the Tathagata (an epithet of the Buddha), and if someone hears this profound scripture and joyfully believes without any doubt, their blessings would surpass the former.' The Buddha said: 'Even if we set aside the treasures that fill the entire world, and if we were to fill countless Buddha worlds, as numerous as the sands of the Ganges, with precious jewels to offer to the Tathagata; those who hear this scripture and joyfully believe would have blessings that surpass even that.' The Buddha then spoke in verse: 'Suppose this entire world were filled with the seven treasures, and used to make offerings to the Tathagata, the World Honored One who has attained true wisdom. If a wise person hears this scripture, believes and rejoices without wavering, this blessing is the most supreme, its merit is immeasurable. Even if there were as many Buddha worlds as the sands of the Ganges, and all were used to make offerings to the Holy World Honored One, it would not compare to the blessings of hearing this scripture.' Ananda said to the Buddha: 'What about the blessings of sons and daughters of good families who hear this scripture, joyfully believe, uphold it, and recite it?' The Buddha said: 'If sons and daughters of good families seek supreme enlightenment, and for a hundred kalpas (eons) make offerings to the Tathagata, practice giving, observe precepts, practice patience, practice diligence, practice concentration, and practice wisdom, and also attain the five supernormal powers (divine eye, divine ear, mind-reading, knowledge of past lives, and magical powers), and each for a hundred kalpas understand the world without any doubt; if they do not accept this scripture, then they have not made offerings to the Buddha.' The Buddha then spoke in verse: 'If for a full hundred kalpas, one were to offer service to the World Honored One, with all kinds of food and provisions fully prepared, this would not be considered offering to the Buddha; but if one accepts this scripture, then one is offering to the Great Sage, abandoning the attachment to the idea of the path, and making Dharma offerings to all Buddhas. To follow the Buddha's teachings in this way is to serve the Buddha, to make Dharma offerings to the Fully Enlightened One, for the Tathagata is the Dharma body. Suppose for a full hundred kalpas, one were to choose the finest clothes, and offer them to the World Honored One, the Fully Enlightened One.'