English
English version It echoes. Ananda (Ananda, one of the ten great disciples of the Buddha), listen, this is what Pu Yin (Pu Yin, a Bodhisattva) asked: When the Way (Dharma, the truth) manifests the true Dharma, the feelings and thoughts of the body are also empty. All Buddhas (Buddha, the enlightened ones) are equally enlightened (Sammasambuddha, fully enlightened ones), their realm is empty and without form. Whether spoken or unspoken, all dharmas (Dharma, the universal truth) are without abiding. Equal enlightenment (Samatajnana, equal wisdom) is formless, it is where the path (Magga, the path of practice) leads. Attaining the state of non-return (Anagami, non-returner) means no more reincarnation, this is the Dharma spoken by the Buddha. Far from form and all appearances, like the boundless void. The Buddha's path (Buddha-dharma, the path to Buddhahood) is like non-attachment, this is what Pu Yin heard. The Buddhas of the past, future, and present are all the same. To show the wisdom and intention of the Way (Dharma, the truth), there has never been a fixed path. The Dharmadhatu (Dharmadhatu, the true essence of the universe) is invisible, it can only be understood through sound. The scriptures of discrimination (Vikalpa, discriminating mind) are originally empty, this is the true Way. The practice of giving (Dana, generosity) reaches the ultimate, so does the practice of precepts (Sila, moral discipline). The practice of patience (Ksanti, endurance) reaches the ultimate, this is the manifestation of the Buddha's path (Buddha-dharma, the path to Buddhahood). The practice of diligence (Virya, effort) reaches the ultimate, so does one-pointedness (Ekagrata, concentration). The practice of wisdom (Prajna, wisdom) reaches the ultimate, this is the manifestation of the wisdom light of the Way (Dharma, the truth). The Buddha skillfully uses expedient means (Upaya, skillful means), using supernatural powers (Abhijnana, supernatural abilities) to ferry sentient beings to the other shore (Paramita, reaching the other shore). Using sound to speak of the Buddha's path (Buddha-dharma, the path to Buddhahood), yet without any attachment in the mundane world. To show the teachings of the three vehicles (Triyana, three paths of practice), proclaiming the sound of attaining fruition. What the teacher (Buddha, the Buddha) speaks is in accordance with observing the nature of sentient beings. I (the Buddha referring to himself) appear in the five turbid ages (Pancakasaya, an era full of five kinds of defilements), knowing that sentient beings are of inferior nature, lazy, and negligent. Therefore, for the practitioners of the Buddha vehicle (Buddhayana, the path to Buddhahood), to enable them to become great saints (Mahasattva, great enlightened beings). I manifest the sound of the four fruits (Cattari phala, four stages of enlightenment), having already attained the path of non-attachment. Because of sound, they are called Sravakas (Sravaka, those who practice by hearing the Dharma), all dharmas (Dharma, the universal truth) are without causal assembly. The so-called assembly of causes (Samavaya, the union of causes and conditions), the teachings are all based on something. The causes and conditions (Hetupratyaya, cause and effect) that are obtained now, therefore, what is spoken is the present Dharma. Arhats (Arhat, a saint who has eliminated afflictions) are called Sravakas, through observation they attain the state of Pratyekabuddha (Pratyekabuddha, one who attains enlightenment alone). They will never give rise to the acceptance of Dharma (Dharmanukshanti, acceptance of the truth), this is what Bodhisattvas (Bodhisattva, a practitioner seeking enlightenment) see. Its emptiness is without any thought, equal samadhi (Samadhi, meditation) is without desire. The sound of the three doors of liberation (Trini vimoksa mukha, three doors of liberation), therefore, speaks of Nirvana (Nirvana, liberation). Not attached to the past, the future and present are also the same.
Chinese
十方之所兴， 不起无所有。 普音今所问， 法深妙无量， 逮力之至诚， 不废致果想。 以专于一乘， 不想一切法， 故启问于佛， 德果之缘念。 此三世平等， 空寂而无想， 已度一切音， 不猗着佛道。 犹如有二十， 江水之流沙， 菩萨数如此， 普音之所化。 从诸佛听采， 菩萨所修行， 三涂适平等， 赞扬入大乘。 普音志勇猛， 为决除众网， 兴着生德果， 故问吾道惠。 此佛所建立， 修愿亦如是， 游演三乘等， 以济勤苦患。 普音志勇猛， 因为此等造， 启道师讲法， 示菩萨道行。 诸天亿百千， 处空供养佛， 志好于德果， 欲决此犹豫。 其四辈比丘、 比丘尼居士， 想著于德果， 故分别令解。 普柔是以问， 拔除诸疑网， 此诸菩萨会， 犹欲采此法。” 阿惟越致遮经持信品第二 于是，世尊说此偈已，贤者阿难前问佛言：“唯然，大圣！文殊师利今问如来不退转轮乎？” 告曰：“如是。乃当讲说不退转轮耶。” 佛言：“阿难！诸佛世尊因不退转为应说法。” 阿难又问：“最胜何缘转持笃信至于缘觉？如 现代汉语译本 十方世界所兴起的一切，并非无中生有。 普音菩萨（一位菩萨的名字）今日所问，佛法深奥微妙，无量无边。 他以至诚之心追求佛力，不放弃成就佛果的愿望。 他专注于一乘（唯一能达到解脱的道路），不执着于一切法（世间万物）。 因此向佛请教，关于功德果报的因缘。 这三世（过去、现在、未来）是平等的，空寂无想。 已经超越了一切声音（言语），不执着于佛道。 就像有二十条恒河的沙子那么多，菩萨的数量也像这样，都是普音菩萨所教化的。 他们从诸佛那里听闻，菩萨所修行的法门，三恶道（地狱、饿鬼、畜生）也同样平等，赞扬并进入大乘（菩萨道）。 普音菩萨志向勇猛，为了破除众生的迷惑之网。 他发起追求功德果报的愿望，所以向我请教佛道的智慧。 这是佛所建立的，修行的愿望也是如此。 在三乘（声闻乘、缘觉乘、菩萨乘）中游历演说，为了救济勤苦的众生。 普音菩萨志向勇猛，因为这个原因而造诣深厚。 他请教佛陀讲法，开示菩萨的修行之道。 无数的天人，在空中供养佛陀。 他们志向于功德果报，想要消除心中的疑惑。 四众弟子（比丘、比丘尼、优婆塞、优婆夷），都想着功德果报。 所以要分别解释，让他们明白。 普音菩萨以柔和的态度提问，是为了拔除众生的疑惑之网。 这些菩萨们，也想要学习这些佛法。 《阿惟越致遮经》（一部佛经的名字）持信品第二 这时，世尊说完这偈颂后，贤者阿难（佛陀的弟子）上前问佛说：‘是的，大圣！文殊师利（一位菩萨的名字）现在问如来关于不退转轮（不会退转的修行）的事情吗？’ 佛陀回答说：‘是的。他将要讲说不退转轮。’ 佛陀说：‘阿难！诸佛世尊因为不退转的缘故，才应当说法。’ 阿难又问：‘最殊胜的因缘是什么，使得持守坚定信仰的人，最终成为缘觉（独自觉悟的人）呢？’
English
English version All that arises in the ten directions does not come from nothing. What Pu Yin Bodhisattva (a Bodhisattva's name) asks today is profound and immeasurable. He seeks the power of the Buddha with utmost sincerity, not abandoning the desire to attain Buddhahood. He focuses on the One Vehicle (the only path to liberation), not clinging to any dharma (phenomena). Therefore, he asks the Buddha about the causes and conditions of meritorious rewards. These three times (past, present, and future) are equal, empty, and without thought. Having transcended all sounds (words), he does not cling to the path of the Buddha. Just as there are sands in twenty Ganges Rivers, the number of Bodhisattvas is like that, all transformed by Pu Yin Bodhisattva. They hear from the Buddhas, the practices of Bodhisattvas, the three evil paths (hell, hungry ghosts, animals) are also equal, praising and entering the Mahayana (Bodhisattva path). Pu Yin Bodhisattva is courageous, to break the net of delusion of sentient beings. He initiates the desire to seek meritorious rewards, so he asks me about the wisdom of the Buddha's path. This is what the Buddha established, and the aspiration of practice is also like this. Traveling and expounding in the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), to save diligent and suffering beings. Pu Yin Bodhisattva is courageous, and because of this, he has profound attainments. He asks the Buddha to teach the Dharma, revealing the path of Bodhisattva practice. Countless Devas (gods) in the sky make offerings to the Buddha. They aspire to meritorious rewards, wanting to resolve their doubts. The fourfold assembly (monks, nuns, laymen, laywomen) all think about meritorious rewards. Therefore, it is necessary to explain separately, so that they understand. Pu Yin Bodhisattva asks with gentleness, to remove the net of doubts of sentient beings. These Bodhisattvas also want to learn these teachings. The Second Chapter on Faith in the Aviveyaccha Sutra (a Buddhist scripture's name) At this time, after the World Honored One finished speaking this verse, the Venerable Ananda (Buddha's disciple) stepped forward and asked the Buddha: 'Yes, Great Sage! Is Manjushri (a Bodhisattva's name) now asking the Tathagata about the wheel of non-retrogression (practice that does not regress)?' The Buddha replied: 'Yes. He will be speaking about the wheel of non-retrogression.' The Buddha said: 'Ananda! The World Honored Ones, because of non-retrogression, should teach the Dharma.' Ananda asked again: 'What is the most excellent cause that leads those who hold firm faith to eventually become Pratyekabuddhas (those who awaken alone)?' -------------------------------------------------------------------------------- 来惟显菩萨法乎？”
Chinese
答曰：“如此。阿难当知，惟畅菩萨经典为上。所以者何？吾身故兴五浊世，用懈废者志怀羸劣。诸佛当以善权方便、随时之宜讲说经道，少有志乐微妙之训，多慕卑劣。是以如来善权方便而为现法，开演大乘乃应本要；是以观心顺所发意而救度之。志若得入调柔安隐，无所造立苦乐得除。诱无从生，不起不灭，无为之安，渐向大慧一切之智。”于是世尊默而不语也。 尔时，阿难问文殊师利：“如来何故默而不言？” 答曰：“俗人少有信此法说。此诸罗汉无数百千心中愕然不解：‘如来何故说此殊异经教？吾今目睹此四辈人心鬲狐疑，曷因如来演处，持信至于奉法缘觉有碍欲令进达此？’无数亿诸天龙神咸共犹豫：‘何因如来显叙菩萨，道迹、往来、不还、无著缘觉之道？’无量菩萨亿百千垓，不了世尊以菩萨道叹咏执信至于奉法四果缘觉。一切江河、川流、泉源窒不通行，飞鸟在空不能进退，日月不前翳无光耀黯黮昼昏。所以者何？此法微妙难解如此，是故如来默然不言。” 彼时十万莲华绕佛室者，一切同声咸共劝助：“唯然，世尊！讲不退轮清净方等经典之要，吾等常从九十二亿百千垓佛闻此经慧，于斯佛土弘修是法。” 时舍利弗复前求哀：“惟愿 现代汉语译本：‘是来宣讲菩萨的法吗？’ 回答说：‘是这样的。阿难应当知道，唯有宣扬菩萨的经典才是至上的。这是为什么呢？我身处五浊恶世，那些懈怠的人意志薄弱。诸佛应当以善巧方便、顺应时宜地讲说经道，很少有人喜欢微妙的教诲，大多追求低劣的法。因此，如来以善巧方便来展现佛法，开演大乘佛法才是根本要义；因此，观察众生的心意，顺应他们所发的心愿而救度他们。如果他们的心志能够进入调柔安稳的状态，不再执着于苦乐，苦乐的根源就会消除。诱惑无从产生，不生不灭，达到无为的安乐，逐渐走向大智慧和一切智。’这时，世尊沉默不语。 当时，阿难问文殊师利：‘如来为什么沉默不语呢？’ 文殊师利回答说：‘世俗之人很少有人相信这种说法。这些无数百千的罗汉心中感到惊讶不解：‘如来为什么说这种特殊的经教？我们现在看到这四种人心中疑惑不解，如来为什么在这里宣讲，让他们持信奉法，缘觉的修行受到阻碍，想要让他们进步？’无数亿的天龙神都感到犹豫：‘如来为什么宣说菩萨的道迹、往来、不还、无著的缘觉之道？’无量亿百千垓的菩萨，不明白世尊用菩萨道来赞叹和鼓励那些执信奉法的四果缘觉。一切江河、川流、泉源都停止流动，飞鸟在空中不能前进后退，日月无光，白天昏暗。这是为什么呢？因为这种法微妙难解，所以如来沉默不语。’ 那时，十万莲花围绕佛室，他们一起同声劝请：‘是的，世尊！请讲说不退转的清净方等经典要义，我们常常从九十二亿百千垓佛那里听闻此经的智慧，在这个佛土弘扬此法。’ 这时，舍利弗再次上前哀求：‘唯愿世尊’
English
English version: ‘Is this to proclaim the Dharma of the Bodhisattva?’ The answer was: ‘It is so. Ananda, you should know that only the scriptures that expound the Bodhisattva path are supreme. Why is this? Because I am in this world of the five turbidities, and those who are lazy have weak wills. The Buddhas should use skillful means and expedient methods to preach the Dharma according to the times, as few are fond of subtle teachings, and most pursue inferior paths. Therefore, the Tathagata uses skillful means to reveal the Dharma, and expounding the Mahayana is the fundamental purpose; thus, observing the minds of beings, and according to their aspirations, he saves them. If their minds can enter a state of gentleness and peace, without attachment to suffering and joy, the root of suffering and joy will be eliminated. Temptations will have no source, neither arising nor ceasing, reaching the peace of non-action, and gradually moving towards great wisdom and all-knowing wisdom.’ At this time, the World Honored One remained silent. Then, Ananda asked Manjushri: ‘Why is the Tathagata silent?’ Manjushri replied: ‘Few worldly people believe in this teaching. These countless hundreds and thousands of Arhats are surprised and confused: ‘Why does the Tathagata speak of such a special teaching? We now see that these four kinds of people are doubtful and confused. Why is the Tathagata preaching here, causing them to hold faith and practice the Dharma, hindering the practice of Pratyekabuddhas, and wanting them to progress?’ Countless billions of gods and dragons are hesitant: ‘Why does the Tathagata describe the path of the Bodhisattva, the paths of coming and going, non-returning, and the unattached Pratyekabuddha?’ Countless billions of Bodhisattvas do not understand that the World Honored One uses the Bodhisattva path to praise and encourage those who hold faith and practice the Dharma, the four fruits of Arhatship. All rivers, streams, and springs have stopped flowing, birds in the sky cannot move forward or backward, the sun and moon have no light, and the daytime is dark. Why is this? Because this Dharma is subtle and difficult to understand, therefore the Tathagata remains silent.’ At that time, ten thousand lotuses surrounded the Buddha's chamber, and they all spoke in unison, urging: ‘Yes, World Honored One! Please speak about the essential meaning of the pure, non-retrogressive Vaipulya Sutra. We have often heard the wisdom of this sutra from ninety-two billion hundred thousand nayutas of Buddhas, and we will propagate this Dharma in this Buddha land.’ At this time, Shariputra again came forward and pleaded: ‘May the World Honored One’ --------------------------------------------------------------------------------