English
English version: 'The reason for this is that they suffered this calamity because they trusted and befriended evil people.' The Buddha told Ajita: 'In the immeasurable kalpas (kalpa: an extremely long period of time) of the distant past, there was a Buddha named Li Gou Miao Cheng Jiu Gong Cheng Tathagata (Li Gou Miao Cheng Jiu Gong Cheng: Tathagata who is free from defilements, has accomplished merits, and whose fame is widespread), the Perfectly Enlightened One, who appeared in the world for eighty hega years (hega: an ancient unit of counting, ten to the power of sixteen), and proclaimed the Dharma to all beings. At that time, there was a bhikshu (bhikshu: a Buddhist monk) named Jing Ming, who was in charge of teaching the Dharma. He proclaimed various teachings, his words were gentle, his eloquence was truthful, he encouraged and inspired countless people, promoted the Dharma, and made many people happy. At that time, Li Gou Miao Cheng Jiu Gong Cheng Tathagata entrusted Bhikshu Jing Ming to protect the true Dharma in the future degenerate age, and after entrusting him, he entered Nirvana.' 'After the Tathagata, the Perfectly Enlightened One, entered Nirvana, that bhikshu upheld the Dharma and proclaimed Buddhism for hundreds of millions of years. Therefore, he was able to universally and deeply understand the essence of various Vaipulya Sutras (Vaipulya: Mahayana Buddhist scriptures), promote the Dharma, inspire all beings, and in accordance with the preferences of beings, explain to them the principles they should understand. He traveled to and from eighty thousand cities, observed the original vows and aspirations of beings, and enabled them to be satisfied and eliminate their suffering from hunger and thirst.' 'In that era, there was a great capital city named Ren Xian. There were eight billion people living in the city, and he also observed their roots and taught them the Dharma. At that time, eight billion households in the city gladly accepted the teachings, among which one hundred million households developed the Bodhi mind (Bodhi: the mind of enlightenment, the aspiration to become a Buddha), and seventy-nine billion households aspired to practice the Sravaka Vehicle (Sravaka Vehicle: the path of self-liberation in Buddhism). Then, Bhikshu Jing Ming and ten thousand Bodhisattvas, with one heart and one mind, went together to the place of practice.' 'Not long after they left, there was a bhikshu named Wei Fa, who traveled around and came from afar. In the city of Ren Xian, he upheld more than a thousand volumes of Vaipulya Sutras, and thought that he had attained the four Dhyanas (Dhyana: four stages of meditative absorption in Buddhism), and considered himself to be very great. However, Bhikshu Jing Ming had studied fourteen hundred million volumes of Vaipulya Sutras, as well as six million volumes of other scriptures.' 'At that time, Bhikshu Wei Fa in the city of Ren Xian only proclaimed one kind of Dharma teaching, and did not know to observe the roots of beings to explain the scriptures; he could not awaken to and understand the Dharmadhatu (Dharmadhatu: the realm of all phenomena in Buddhism), and only focused on the teaching of emptiness to enlighten beings, saying that all dharmas are empty, that there is nothing, and that what he taught was only the teaching of emptiness. He said that there is no merit or demerit, despised all practices, and also claimed:' --------------------------------------------------------------------------------
Chinese
‘如今吾说悉佛所教。净命比丘所可演者，猗着杂碎，志性不清，为人秽浊。谁本为彼比丘作字号净命者，实不清净。所以者何？受取众华，取众华已而服食之；亦受名香、诸杂涂香，亦服食之。彼学愚冥，痴无所知。吾身学来，久修梵行。彼适新学而受其诫，从来未久勿得信之。’又其比丘放逸自恣，众人横敬，一心悦豫归净命比丘。其法比丘作是谤毁、宣其恶行，众人不信、不从其教。 “其法比丘用怀毒心诽谤智士，寿终之后堕地狱中，竟八十劫；用诽谤佛、毁呰正法，在地狱中七十劫已，加六十劫迷荒失志；尽斯数已，乃逮前行本发道意香宝光明如来佛所。其佛为讲，更说法义劝发道意。堕畜生中九百万世，后生人间六百万世，常遭贫厄，所生之处常哑无舌。然后于世见六十三垓诸佛正觉，在诸佛所常为法师，世世所生普成五通，皆为诸佛所见教敕，悉解诸法说清净义。” 佛告阿逸：“欲知尔时净命比丘岂异人乎？莫作斯观。所以者何？是阿弥陀佛也。其法比丘则我身是，吾于彼世所更如是。” 佛告阿逸：“众事诸法难了难了，义微如是。吾以是故，于五浊世得成正觉。” 佛言阿逸：“若有菩萨说两品法，因是之故，在五浊世当成佛道。又其佛土多有诸魔数数兴乱，成佛道时 现代汉语译本： ‘现在我来说说佛陀的教诲。那些自称“净命”的比丘所宣扬的，是执着于琐碎的事物，心性不清净，行为污秽。谁给那些比丘起了“净命”的称号，实际上他们并不清净。为什么呢？因为他们接受各种鲜花，接受后就食用；也接受各种名贵的香料、涂香，也食用。他们学习愚昧，痴迷无知。我自身学习佛法以来，长期修行清净的行为。那些新学的人才刚刚接受戒律，时间不长，不要相信他们。’还有那些比丘放纵自己，行为随意，众人却横加尊敬，一心欢喜地归依那些所谓的“净命”比丘。那些如法修行的比丘就诽谤他们，宣扬他们的恶行，但众人不相信，也不听从他们的教诲。 那些如法修行的比丘因为怀有恶毒的心诽谤有智慧的人，死后会堕入地狱，经历八十劫；因为诽谤佛陀、毁谤正法，在地狱中经历七十劫后，还要再经历六十劫的迷茫和失去心智；经历完这些劫数后，才能到达过去发愿修行的地方，遇到香宝光明如来佛（过去佛名）。那位佛会为他们讲法，再次劝导他们发起修道的意愿。他们还会堕入畜生道九百万世，之后转生为人六百万世，常常遭受贫困和灾难，所出生的地方常常是哑巴。然后他们才能在世间见到六十三垓（极大的数字）诸佛证得正觉，在诸佛那里常常担任法师，每一世都普遍成就五神通，都被诸佛所教导和告诫，完全理解诸法，宣说清净的道理。” 佛陀告诉阿逸（佛弟子名）说：‘想知道当时的“净命”比丘是谁吗？不要这样想。为什么呢？他就是阿弥陀佛（西方极乐世界教主）。而那些如法修行的比丘就是我，我过去世所经历的就是这样。’ 佛陀告诉阿逸说：‘世间的事情和各种法理难以理解，意义如此深微。正因为如此，我才在五浊恶世（指劫浊、见浊、烦恼浊、众生浊、命浊）中成就正觉。’ 佛陀对阿逸说：‘如果有菩萨宣说两种法门，因此，在五浊恶世中应当成就佛道。而且，他们的佛土中常常有许多魔来扰乱，在成佛道时’
English
English version: 'Now I will speak of what the Buddha taught. Those who call themselves 'Pure Life' monks, what they preach is attachment to trivialities, their minds are not pure, and their actions are defiled. Whoever gave those monks the title 'Pure Life' is actually not pure. Why is that? Because they accept all kinds of flowers, and after accepting them, they eat them; they also accept precious perfumes and various fragrant ointments, and they eat them as well. They are foolish in their learning, and ignorant. I myself, since learning the Dharma, have long practiced pure conduct. Those who are newly learning have just received the precepts, and it has not been long, do not believe them.' Furthermore, those monks indulge themselves, acting as they please, yet the people show them excessive respect, and joyfully take refuge in those so-called 'Pure Life' monks. Those monks who practice the Dharma correctly then slander them, proclaiming their evil deeds, but the people do not believe them, nor do they follow their teachings. Those monks who practice the Dharma correctly, because they harbor malicious hearts and slander the wise, will fall into hell after death, enduring eighty kalpas; because they slander the Buddha and defame the true Dharma, after enduring seventy kalpas in hell, they will have to endure another sixty kalpas of confusion and loss of mind; after enduring all these kalpas, they will be able to reach the place where they made their vows in the past, and encounter the Buddha Fragrant Treasure Light Tathagata (a past Buddha). That Buddha will preach the Dharma to them, and once again encourage them to arouse the aspiration for the path. They will also fall into the animal realm for nine million lifetimes, and then be reborn as humans for six million lifetimes, often suffering poverty and calamities, and the places where they are born are often as mutes. Then they will be able to see sixty-three 'gai' (an extremely large number) Buddhas attain enlightenment in the world, and they will often serve as Dharma teachers in the presence of those Buddhas, and in each lifetime they will universally attain the five supernormal powers, and they will all be taught and admonished by the Buddhas, and they will fully understand all Dharmas, and proclaim the pure meaning. The Buddha told Ajita (a disciple of the Buddha): 'Do you want to know who the 'Pure Life' monks of that time were? Do not think like that. Why is that? He is Amitabha Buddha (the lord of the Western Pure Land). And those monks who practiced the Dharma correctly were me, and what I experienced in the past was like that.' The Buddha told Ajita: 'The affairs of the world and the various principles of Dharma are difficult to understand, and their meanings are so profound. It is because of this that I attained enlightenment in the five turbid ages (referring to the kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity).' The Buddha said to Ajita: 'If there are Bodhisattvas who preach two kinds of Dharma, because of this, they should attain Buddhahood in the five turbid ages. Moreover, in their Buddha lands, there are often many demons who come to cause disturbances, when they attain Buddhahood' -------------------------------------------------------------------------------- ，若宣经法亦娆乱之。”
Chinese
当尔之时，诸来众会咸皆郁咿流泪于面，各自说言：“莫令学人宣二品法，讲说经义；勿令偏党专愚、放恣自是、恶彼如法比丘，为诸比丘及在家学所分别说，说是非法。” 时彼会中有百菩萨，寻从座起，避席地坐，嘘唏流泪。于时世尊知此菩萨心念本末，故复发问：“诸族姓子！何故坐地嘘唏流泪？” 即白佛言：“我等，世尊！各自识察犯此殃衅。” 佛言：“如是，族姓子等所察念也。锭光佛时有一菩萨名曰智积，佛灭度后建为法师。诸贤者等求其缺漏，从是以来未曾复与诸佛相见，不识道心、不得总持、不逮三昧。诸族姓子前世之时亦与我俱同发道意。 “又，族姓子！是披陀劫最后有佛，名曰楼由。当于彼世乃能逮得无所从生法忍，然后三阿僧祇劫逮致无上正真之道为最正觉。是故，族姓子！菩萨菩萨展转相见，莫生异心相求短也。若见菩萨，当自念言：‘今吾睹佛寺、见佛正觉，佛立吾前。’假使，族姓子！若有菩萨见余菩萨，发起异心视不如佛，则自毁损。由是之故，莫怀瞋恨。其见初发菩萨心者，视不如佛，辄为侵欺诸佛世尊于今现在不可计数无限世界。 “又，族姓子！今佛预睹将来末世余五十岁，有得总持若逮三昧，皆是如来 现代汉语译本：如果宣讲经法也扰乱了它。 当时，所有来参加集会的人都郁闷地哭泣，泪流满面，各自说道：‘不要让学人宣讲两种法，讲解经义；不要让偏袒一方、愚昧自大、放纵自己、憎恨如法的比丘，为比丘和在家学人分别解说，说这些是不合法的。’ 当时，会中有百位菩萨，随即从座位上起身，避开座位坐在地上，叹息流泪。这时，世尊知道这些菩萨心中所想的来龙去脉，所以又发问：‘各位族姓子！为什么坐在地上叹息流泪？’ 他们立即对佛说：‘世尊！我们各自认识到自己犯了这种灾祸。’ 佛说：‘是的，各位族姓子所察觉到的想法是正确的。锭光佛（Dipamkara Buddha）时，有一位菩萨名叫智积（Jnanasamcaya），佛灭度后他成为法师。各位贤者寻求他的过失，从那以后，他们再也没有与诸佛相见，不认识道心，没有得到总持（dharani），没有达到三昧（samadhi）。各位族姓子，你们前世也曾与我一同发道心。’ ‘还有，各位族姓子！在披陀劫（Bhadrakalpa）的最后，有一尊佛，名叫楼由（Rucika）。在那个世界，他才能获得无所从生法忍（anutpattika-dharma-ksanti），然后经过三个阿僧祇劫（asamkhyeya kalpa）才能达到无上正真之道，成为最正觉。因此，各位族姓子！菩萨与菩萨之间互相见面，不要产生异心，互相寻求对方的缺点。如果见到菩萨，应当自己想：‘现在我看到了佛寺，见到了佛的正觉，佛就站在我面前。’ 假设，各位族姓子！如果有菩萨见到其他菩萨，产生异心，认为不如佛，那就是自我毁损。因此，不要怀有嗔恨。那些见到初发菩萨心的人，认为不如佛，就等于是侵犯了现在存在于不可计数无限世界中的诸佛世尊。 ‘还有，各位族姓子！现在佛预见到未来末世的最后五十年，那些能够得到总持或者达到三昧的人，都是如来（Tathagata）的加持。’