Chinese
大圣演不退轮。吾今后夜与文殊师利俱游，等至十方无数佛土，闻诸佛世尊说是妙法。” 于时虚空中八十五亿百千垓天自归请求：“欲令如来说不退轮，吾等此土从九十二亿百千垓佛咨受此法。” 贤者阿难复白佛言：“惟愿加哀说不退轮。何因世尊咨嗟笃信奉法之义至于缘觉？此四辈人静然无声，欲听世尊分别说之。今无央数百千之众闭结不解何故？世尊光显菩萨持信奉法至于缘觉，当决大疑。惟愿如来兴隆大哀，蠲除所滞，普共证明信此圣道。” 佛告阿难：“如是，如来、至真、等正觉不释明证而说经道。” 阿难白佛：“何谓明证？” 众祐答曰：“明证经籍及诸听者然后说法。如来法力最明等觉，因其明证而为分别。阿难谛听，善思念之。今为汝了如来所因，光美菩萨持信奉法至于缘觉。”于是阿难与诸大众受教而听。 佛言：“阿难！何因如来赞扬菩萨笃持信乎？于是菩萨开化无量不可计人，使立笃信得睹诸佛。 “已见大圣，不着佛身、色痛痒思想生死识，亦无所慕，五阴如空，是谓菩萨执持笃信。 “又，阿难！菩萨信诸法空、如来所说，等无有异。 “又，阿难！菩萨信成佛慧，心自念言：‘何因致其平夷之智？了不见慧之所归趣？’ 现代汉语译本：大圣（指佛陀）演说不退转的法轮。我今晚将与文殊师利（菩萨名）一同游历，遍至十方无数佛土，听闻诸佛世尊宣说这微妙的佛法。 当时，虚空中八十五亿百千垓天人前来归顺请求：‘希望如来说法不退转法轮，我们此土曾从九十二亿百千垓佛那里听受过此法。’ 贤者阿难（佛陀的弟子）再次禀告佛陀说：‘唯愿佛陀慈悲，宣说不退转法轮。为何世尊赞叹笃信奉法的意义，甚至达到缘觉（通过自身修行觉悟的人）的境界？这四类人（指声闻、缘觉、菩萨、佛）都静默无声，想要听世尊分别解说。如今，无数的众生闭塞不解，不知为何？世尊您显扬菩萨持信奉法直至缘觉的功德，应当解除大家的疑惑。唯愿如来兴起大慈悲，消除大家的障碍，普遍共同证明信奉这神圣的道法。’ 佛陀告诉阿难：‘是的，如来、至真、等正觉（佛陀的称号）不会不阐明证据就宣说经道。’ 阿难问佛：‘什么叫做明证？’ 众祐（佛陀的称号）回答说：‘明证是指先有经籍和听法者，然后才说法。如来的法力最为明晰，达到等觉的境界，因此依据明证而进行分别解说。阿难，仔细听，好好思考。现在我为你阐明如来所依据的道理，赞美菩萨持信奉法直至缘觉的功德。’于是阿难和所有大众接受教诲，静心聆听。 佛陀说：‘阿难！为何如来赞扬菩萨的笃实持信呢？因为菩萨开化了无量不可计数的人，使他们建立坚定的信仰，得以见到诸佛。 ‘已经见到大圣（佛陀），不执着于佛的身相、色受想行识（五蕴），也没有任何贪求，视五蕴如空，这就是菩萨执持笃实的信仰。 ‘又，阿难！菩萨相信诸法皆空，如来所说的法，都是平等无异的。 ‘又，阿难！菩萨相信成佛的智慧，心中自念：‘为何能获得如此平等无碍的智慧？完全看不到智慧的归宿？’
English
English version: The Great Sage (referring to the Buddha) expounds the wheel of non-retrogression. Tonight, I will travel with Manjushri (a Bodhisattva) to countless Buddha lands in the ten directions, and hear the World Honored Ones, the Buddhas, preach this wonderful Dharma. At that time, eighty-five billion hundred thousand 'gai' (a large number) of heavenly beings in the void came to submit and requested: 'We wish the Tathagata to preach the wheel of non-retrogression, as we have received this Dharma from ninety-two billion hundred thousand 'gai' Buddhas in this land.' The worthy Ananda (the Buddha's disciple) again reported to the Buddha, saying: 'May the Buddha have mercy and preach the wheel of non-retrogression. Why does the World Honored One praise the meaning of steadfast faith in the Dharma, even to the level of a Pratyekabuddha (one who attains enlightenment through their own efforts)? These four types of people (referring to Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas) are all silent, wishing to hear the World Honored One explain it separately. Now, countless beings are closed off and do not understand why? World Honored One, you illuminate the merit of Bodhisattvas holding faith in the Dharma up to the level of Pratyekabuddhas, you should resolve everyone's doubts. May the Tathagata arise with great compassion, remove everyone's obstacles, and universally prove and believe in this sacred path.' The Buddha told Ananda: 'Yes, the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One (titles of the Buddha) does not preach the scriptures without clarifying the evidence.' Ananda asked the Buddha: 'What is meant by clarifying the evidence?' The Blessed One (a title of the Buddha) replied: 'Clarifying the evidence means that there are scriptures and listeners first, and then the Dharma is preached. The Tathagata's Dharma power is most clear, reaching the level of perfect enlightenment, therefore, it is explained based on the evidence. Ananda, listen carefully and think well. Now I will explain to you the reason why the Tathagata praises the merit of Bodhisattvas holding faith in the Dharma up to the level of Pratyekabuddhas.' Then Ananda and all the assembly received the teachings and listened attentively. The Buddha said: 'Ananda! Why does the Tathagata praise the Bodhisattva's steadfast faith? Because the Bodhisattva has enlightened countless people, enabling them to establish firm faith and see the Buddhas.' 'Having seen the Great Sage (the Buddha), they do not cling to the Buddha's physical form, the five aggregates (form, feeling, perception, mental formations, and consciousness), nor do they have any desires. They view the five aggregates as empty. This is what it means for a Bodhisattva to hold steadfast faith.' 'Furthermore, Ananda! Bodhisattvas believe that all dharmas are empty, and that the Dharma spoken by the Tathagata is equal and without difference.' 'Furthermore, Ananda! Bodhisattvas believe in the wisdom of Buddhahood, and they think to themselves: 'Why can one attain such equal and unobstructed wisdom? I cannot see where this wisdom ultimately leads?' -------------------------------------------------------------------------------- 如是等观，谓持笃信。
Chinese
“又，菩萨不信五欲，获致道力，是谓笃信。 “又，菩萨何缘调心分流法施，独逮如来、至真、等正觉？其心澹然笃于法施，心怀此念是谓持信。 “又，菩萨一切所有皆能惠施，不惜身命劝助于道，不择布恩无所矜吝。一切是福劝助于道，等造空观不见菩萨，如是察正则谓为信。 “又，菩萨笃于佛道而心不荒，好寂寞法攘舍六情，不慕诸种志于圣轨。其不笃道开化立之，令顺佛经劝使兴乐、发大道意，不得彼心而无所著，等于法界。 “何谓知等惟言声矣？等诸四大诸种叵获，有信所作，万物无常，苦空非身。则致此力信圣戒义，而无放逸清净之禁。 “定意正受寂灭无为，信一切界悉归空尽，身等无异，是则信根。 “如此等观，不舍众生，睹一切人法界同等，则不复见法界所在。所以者何？一切群黎究归法界，假使笃信诸法如此，是谓持信。 “又，菩萨皆信众生诸有欲贪亦不有受，犹空自然。不见众生之所立居，省视一切蚑行喘息人物之类悉是泥洹。所以者何？众生空故审实本无，故见众生悉为泥洹。令无数人奉信如此，以是菩萨则谓持信。” 于是，佛颂曰： “开化无数人， 令见无量佛， 于彼无所著， 现代汉语译本 像这样观察，称为持有坚定的信念。 ‘此外，菩萨不贪恋五欲（色、声、香、味、触），从而获得道力，这称为坚定的信念。 ‘此外，菩萨为何能调伏内心，分流法施，独自达到如来（佛的称号）、至真（真理的极致）、等正觉（完全正确的觉悟）的境界？因为他们的内心淡泊，专注于法施，心中怀有这样的念头，这称为持有信念。 ‘此外，菩萨能将自己的一切都布施出去，不吝惜自己的身命，劝勉他人修行，不选择布施的对象，没有丝毫的吝啬。他们认为一切都是福德，劝勉他人修行，平等地观察空性，不见菩萨的实在存在。像这样观察，就称为信。 ‘此外，菩萨专注于佛道，内心不散乱，喜爱寂静的修行方法，舍弃六情（眼、耳、鼻、舌、身、意），不羡慕各种世俗的追求，立志于圣贤的道路。他们不执着于自己的修行，而是开导他人，使他们遵循佛经，劝勉他们修行，发起追求大道的心意。他们不执着于他人的反应，心如法界般平等。 ‘什么叫做知等（平等地认知）？只是言语上的表达罢了。四大（地、水、火、风）等各种元素都不可得，因为有信心的缘故，知道万物无常，是苦、空、无我的。因此，他们能获得这种力量，相信圣戒的意义，不放逸，遵守清净的戒律。 ‘他们能进入禅定，正受寂灭无为的境界，相信一切世界最终都归于空无，自身与一切无异，这就是信根。 ‘像这样观察，不舍弃众生，看到一切众生与法界平等，就不再执着于法界的存在。为什么呢？因为一切众生最终都归于法界。如果能坚定地相信诸法如此，就称为持有信念。 ‘此外，菩萨相信众生的一切贪欲，也如同虚空一样自然，不执着于接受。他们不执着于众生的存在，观察一切爬行、喘息的生物，都如同涅槃（寂灭）一样。为什么呢？因为众生本性是空，本来就不存在，所以看到众生都如同涅槃。他们使无数人相信这一点，这样的菩萨就称为持有信念。’ 于是，佛陀以偈颂说道： ‘开导化解无数人，令他们见到无量佛，对于这一切都不执着，
English
English version Such contemplation is called holding firm faith. ‘Furthermore, a Bodhisattva does not believe in the five desires (form, sound, smell, taste, and touch), thereby attaining the power of the Way; this is called firm faith.’ ‘Furthermore, why is it that a Bodhisattva can subdue their mind, distribute the Dharma, and alone attain the state of Tathagata (the title of a Buddha), the Utmost Truth, and Complete and Perfect Enlightenment? It is because their mind is tranquil, focused on the giving of Dharma, and they hold this thought in their mind; this is called holding faith.’ ‘Furthermore, a Bodhisattva is able to give away all that they possess, not sparing their own life, encouraging others on the path, not choosing the recipients of their generosity, and without any stinginess. They consider everything to be a blessing, encouraging others on the path, equally contemplating emptiness, and not seeing the real existence of a Bodhisattva. Observing in this way is called faith.’ ‘Furthermore, a Bodhisattva is devoted to the Buddha's Way, and their mind is not distracted. They love the quiet practice, abandoning the six senses (eyes, ears, nose, tongue, body, and mind), not admiring various worldly pursuits, and aspiring to the path of the sages. They do not cling to their own practice, but rather guide others, enabling them to follow the Buddhist scriptures, encouraging them to practice, and inspiring them to seek the Great Way. They do not cling to the reactions of others, and their minds are as equal as the Dharma realm.’ ‘What is meant by knowing equality? It is merely a verbal expression. The four great elements (earth, water, fire, and wind) and various other elements are unattainable. Because of faith, they know that all things are impermanent, suffering, empty, and without self. Therefore, they attain this power, believing in the meaning of the holy precepts, not being negligent, and observing pure precepts.’ ‘They can enter into meditation, rightly receiving the state of extinction and non-action, believing that all realms ultimately return to emptiness, and that their own body is no different from anything else; this is the root of faith.’ ‘Contemplating in this way, they do not abandon sentient beings, seeing that all beings are equal to the Dharma realm, and they no longer cling to the existence of the Dharma realm. Why is this? Because all beings ultimately return to the Dharma realm. If one can firmly believe that all things are like this, it is called holding faith.’ ‘Furthermore, a Bodhisattva believes that all the desires and cravings of sentient beings are also like empty space, natural and without attachment. They do not cling to the existence of sentient beings, observing all crawling, breathing creatures as being like Nirvana (extinction). Why is this? Because the nature of sentient beings is empty, and they do not exist in reality, therefore they see all sentient beings as being like Nirvana. They cause countless people to believe in this way, and such a Bodhisattva is called holding faith.’ Then, the Buddha spoke in verse: ‘Guiding and transforming countless people, causing them to see immeasurable Buddhas, and not clinging to any of this,
Chinese
是则谓持信。 信解一切法， 分别皆为空， 笃乐如此教， 是则谓持信。 志慕于道慧， 心常思于彼， 吾已当因缘， 逮心所志明。 于五乐之欲， 未尝信乐之， 以得此信力， 是则谓持信。 信于奉禁戒， 吾何因逮成， 兴行于法施， 犹如佛大圣。 彼勇猛之士， 心信行布施， 志无所想报， 是则谓持信。 敢有乞求者， 一切等心施， 既兴无施想， 是则谓持信。 好乐于惠与， 一切无贪垢， 皆已向圣道， 是则谓持信。 蠲除于六情， 睹了无所求， 以获得法力， 是则谓持信。 恭肃向于佛， 究竟心鲜洁， 常笃于道法， 是则谓持信。 远舍于六病， 其心无所求， 五阴以永除， 是则谓持信。 若人不如道， 劝化令欣乐， 不疑于佛法， 是则谓持信。 若见欢喜者， 劝导其道意， 自察心不得， 是则谓持信。 慧平等六衰， 法界不差特， 于土无所获， 土界言声耳。 心常思终始， 若空无吾我， 于慧有大力， 是则谓持信。 好修圣禁戒， 清净无放逸， 戒定具足成， 是则谓持信。 好乐寂然界， 众生亦 现代汉语译本 这就是所谓的持有信念。 相信并理解一切法（dharma，宇宙的真理或法则），明白它们在本质上都是空性的， 坚定地喜爱这样的教导，这就是所谓的持有信念。 立志追求智慧之道，心中常常思念它， 我已经具备了因缘，达到了心中所向往的明悟。 对于五种感官的享乐，我从未真正信赖和喜爱， 因为获得了这种信念的力量，这就是所谓的持有信念。 相信奉行戒律，我将如何才能达到成就？ 要像佛陀（Buddha，觉悟者）那样，积极地实行法布施（dharma-dana，分享佛法）。 那些勇猛精进的人，心中相信并实行布施（dana，慷慨的给予）， 立志不求任何回报，这就是所谓的持有信念。 对于任何前来乞求的人，都以平等的心施予， 既已实行布施，心中不存施予的念头，这就是所谓的持有信念。 喜爱给予，对一切都没有贪婪和污垢， 都已经走向圣道，这就是所谓的持有信念。 去除六种感官的束缚，明白一切都无所求， 因为获得了佛法的力量，这就是所谓的持有信念。 恭敬地向佛陀致敬，最终内心清净无染， 常常坚定地遵循佛法，这就是所谓的持有信念。 远离六种弊病，心中无所求， 五蕴（skandhas，构成个体经验的五种要素）被永远去除，这就是所谓的持有信念。 如果有人不遵循正道，就劝导他们使其欢喜接受， 对佛法不产生怀疑，这就是所谓的持有信念。 如果看到有人心生欢喜，就引导他们走向正道， 自我反省内心，不执着于任何所得，这就是所谓的持有信念。 以智慧平等看待六种衰败，明白法界（dharma-dhatu，一切法的本性）没有差别， 在世俗中没有获得任何东西，世俗的界限只是言语的声音。 心中常常思索终始，明白一切皆空，没有‘我’和‘我的’， 对于智慧有强大的力量，这就是所谓的持有信念。 喜爱修行神圣的戒律，清净而不放逸， 戒（sila，道德行为）、定（samadhi，专注）、慧（prajna，智慧）都圆满成就，这就是所谓的持有信念。 喜爱寂静的境界，众生也如此。