English
English version: 'If someone has desires regarding the Buddhas, then they are already dwelling in slandering the Buddhas; if they are dwelling in slandering the Buddhas, then they are dwelling in falling into dangerous paths; if they fall into dangerous paths, they will fall into evil realms; if they dwell in evil realms, they will dwell in places of disputes about all dharmas. Therefore, Ajita (referring to Maitreya Bodhisattva)! You should protect the Tathagata's skillful means, for the Buddha only speaks these dharmas as the time is right.' Then, Manjushri Bodhisattva addressed the Bodhisattvas named Qujufu, Buxujian, Yibianxin, Shanliaoshuoxin, Hebian, Xi Wang, Li Yuan Mao Shu Wuwei Xing, Xin Yuan Wuliang Fotu, Guanshiyin, Zhongxiangshou, Chu Zhu Yingai, Buzhiyuan, He Baiqian De, Weishenyin, Xin Bushe Zhu Hui, Xuan Mingcheng Yingchuang, Nian Qiu Zhu Yi, Xing Buli Fo Jie, Chao Yue Dian Wei Zhuozhuo, and Yan Zhu Da Jie. Manjushri Bodhisattva told these twenty Bodhisattvas, and then said to the Buddha, 'Yes, yes! World Honored One! It is indeed as you have taught. I went to the East, passing through sixty Ganges river sands of Buddha lands, paid homage to all the World Honored Ones, and heard the dharmas they spoke, just like today; the same is true for the West, South, North, the four intermediate directions, above, and below. I traveled and observed for seven days, and then continued forward, not seeing any other Buddhas. So I returned, came to this land, bowed my head to the Buddha, and listened to the Dharma.' At that time, the World Honored One said to Manjushri Bodhisattva, 'You should observe how immeasurable the Tathagata's holy wisdom is. If the realms of the Buddhas are inconceivable, so majestic and grand; then the realm that the Tathagata has entered is unparalleled, without anything that is not pervaded. Some people are ignorant and do not understand the meaning, and they presumptuously say: ‘Prajnaparamita (Perfection of Wisdom) is what the Tathagata practices, it is the supreme teaching of all the Tathagatas, and other sutras are not spoken by the Buddha.’ 'Manjushri! The practice of a Bodhisattva is not a practice of clinging to assemblies, but is the true practice of an enlightened being. The practice of being unparalleled is the practice of a Bodhisattva, the practice of not receiving is the practice of a Bodhisattva, the practice of not clinging is also the practice of a Bodhisattva, and not clinging to not clinging is also the practice of a Bodhisattva.' --------------------------------------------------------------------------------
Chinese
萨行。如是，文殊！菩萨所行为无轻慢，吾以随时分别宣说。诸法难见亦难晓了。是故，文殊！诸贤一切当修寂然无放逸行，顺从正士坚固之行，常怀慈心不为瞋害。以住诸法修等行者，则从佛教。 “佛无数劫遵习此道，以权方便而颁宣之。有无智人各怀异意，堕大艰难，当兴讥谤、谤讪经道：‘非如来所宣。’毁呰法者不觉微失，坐不护口。或自心念：‘是事嘉快，或谓不快。’故诽谤法。以诽谤法，则诽谤佛；已诽谤佛，则毁圣众。 “口横说言：‘是事为应、是事不应。’如是言者，为诽谤法。 “‘为诸菩萨讲说此事、为诸声闻演如是教。’口说此言为诽谤法。 “‘诸菩萨等当学此法、当舍此法、不当习学也。’妄说如此，为诽谤法。 “‘某有辩才、某不辩才，某性便利、某性讷钝。’妄有讥诃，说经如是，为诽谤法。 “若以宣言：‘值佛世时，可得总持；不值佛世，不得总持。’为诽谤法。 “‘虽以修行逮得总持，所逮总持未必清净。’若说如是，为诽谤法。 “求法师短，瞻其法则、所行缺漏，为诽谤法。 “不信法师所行具足、假使法师不应威仪，为诽谤法。 “宣于法师放逸之业，驰骋由己不能专一，为诽谤法。 现代汉语译本： 是的，文殊！菩萨的修行是不会轻慢的，我会随时分别宣说。诸法难以见到，也难以理解。因此，文殊！各位贤者都应当修习寂静无放逸的修行，顺从正士坚固的修行，常怀慈悲心，不生嗔恨伤害。以安住于诸法而修习平等行的人，才是遵循佛陀的教诲。 佛陀在无数劫中遵循此道，以权巧方便来宣说。有些没有智慧的人各自怀有不同的想法，陷入巨大的困境，会兴起讥讽和诽谤，诽谤经道说：‘这不是如来所宣说的。’诋毁佛法的人不觉察自己的过失，因为不守护自己的口舌。或者心中想：‘这件事令人高兴，或者认为不高兴。’因此诽谤佛法。因为诽谤佛法，就是诽谤佛陀；已经诽谤佛陀，就是毁坏圣众。 口中横加评论说：‘这件事应该，这件事不应该。’这样说的人，就是在诽谤佛法。 ‘为诸菩萨讲说这件事，为诸声闻演说这样的教诲。’口中说这样的话，就是在诽谤佛法。 ‘诸菩萨等应当学习这个法，应当舍弃这个法，不应当修习这个法。’妄加评论说这样的话，就是在诽谤佛法。 ‘某人有辩才，某人没有辩才，某人性情敏捷，某人性情迟钝。’妄加讥讽呵责，这样说经，就是在诽谤佛法。 如果宣称：‘值遇佛陀在世时，可以得到总持（dharani，陀罗尼，总摄忆持之意）；不值遇佛陀在世时，就不能得到总持。’这就是在诽谤佛法。 ‘即使通过修行得到了总持，所得到的总持也未必清净。’如果这样说，就是在诽谤佛法。 寻求法师的缺点，观察他的法则、所作所为的缺失，就是在诽谤佛法。 不相信法师所行圆满具足，即使法师不符合威仪，就是在诽谤佛法。 宣扬法师放逸的行为，放纵自己不能专一，就是在诽谤佛法。
English
English version: Indeed, Manjushri! The conduct of a Bodhisattva is without disdain, and I will explain it separately at any time. The dharmas are difficult to see and difficult to understand. Therefore, Manjushri! All the wise ones should cultivate the practice of stillness without negligence, follow the steadfast practice of the righteous, always cherish a compassionate heart, and not harbor anger or harm. Those who abide in all dharmas and cultivate equal practice are following the Buddha's teachings. The Buddha has followed this path for countless kalpas, using skillful means to proclaim it. Some without wisdom each hold different ideas, falling into great difficulties, and will raise ridicule and slander, slandering the sutras, saying: 'This is not what the Tathagata proclaimed.' Those who denigrate the Dharma do not realize their own faults, because they do not guard their mouths. Or they think in their hearts: 'This matter is pleasing, or they think it is not pleasing.' Therefore, they slander the Dharma. Because they slander the Dharma, they slander the Buddha; having slandered the Buddha, they destroy the Sangha (holy community). Speaking carelessly, saying: 'This matter is appropriate, this matter is not appropriate.' Those who speak like this are slandering the Dharma. 'This matter is explained for the Bodhisattvas, such teachings are expounded for the Shravakas (hearers).' Speaking such words is slandering the Dharma. 'The Bodhisattvas should learn this Dharma, should abandon this Dharma, and should not practice this Dharma.' Falsely speaking like this is slandering the Dharma. 'So-and-so has eloquence, so-and-so does not have eloquence, so-and-so is quick-witted, so-and-so is dull-witted.' Falsely criticizing and scolding, speaking of the sutras like this, is slandering the Dharma. If one declares: 'When encountering the Buddha in the world, one can attain dharani (total retention); when not encountering the Buddha in the world, one cannot attain dharani.' This is slandering the Dharma. 'Even if one attains dharani through practice, the dharani attained may not be pure.' If one speaks like this, it is slandering the Dharma. Seeking the faults of the Dharma teacher, observing their rules, and the deficiencies in their conduct, is slandering the Dharma. Not believing that the Dharma teacher's conduct is complete and perfect, even if the Dharma teacher does not conform to proper conduct, is slandering the Dharma. Proclaiming the Dharma teacher's negligent actions, indulging oneself and not being able to concentrate, is slandering the Dharma. --------------------------------------------------------------------------------
Chinese
“礼节不备、失经违节，非所奉戒，扰扰凶凶，则诽谤法。 “有所宣义理，其明不广，妄有所讲，为诽谤法。 “言语不了，辩才不畅，欲传道教，为诽谤法。 “本学不勤，所知甚鲜，明不广远，欲宣道教，为诽谤法。 “心自念言：‘某不知限、不了随时，当教开化，达令至义。’为诽谤法。 “兴发想念，不护佛教，怀抱危害，为诽谤法。 “各获一卷文字经教，各是所学诤义失义，为诽谤法。 “各颂一偈，诤其义理，自说是非，为诽谤法。 “‘某有信乐、某不笃道，某当得脱、某不得脱。’为诽谤法。 “若讲法时，所言各异，反其义理非某所讲，故来乱坐谈语说事，为诽谤法。 “‘是人应行、是不应行，某为随顺、某不随顺。’为诽谤法。 “‘某以随时、某不知时。’违失义理，不从道节，为诽谤法。” 佛告文殊师利：“诸声闻众有所怀裹分别说者、诸菩萨等聪明辩才有所颁宣，皆承如来威神圣旨。” 佛言：“文殊！如来道教随时之宜，所誓如是。斯等愚夫唯念毁呰，求其长短、不从佛教、反非如来、所念法师而讥谤之，是等悉为魔之所乱。猗求利养故发此意，当归恶趣。将护居家所依善厚，反不慎护住 现代汉语译本 ‘如果礼仪不完备、违背了经典和戒律，不遵守所奉行的戒条，行为举止混乱凶恶，这就是诽谤佛法。 ‘如果宣讲的义理不明确、不广泛，随意讲解，这就是诽谤佛法。 ‘如果言语表达不清、辩才不流畅，却想传道授教，这就是诽谤佛法。 ‘如果自己不勤奋学习，所知甚少，见识不广，却想宣讲佛法，这就是诽谤佛法。 ‘如果心中自认为：‘我虽然不了解界限、不明白时机，却要教化开导他人，使他们达到真理。’这就是诽谤佛法。 ‘如果兴起某种想法，不护持佛教，心怀危害，这就是诽谤佛法。 ‘如果各自得到一卷经文，却各自执着于自己所学的，争论义理，失去正义，这就是诽谤佛法。 ‘如果各自诵读一偈，争论其中的义理，自以为是，这就是诽谤佛法。 ‘如果说：‘某人有信仰，某人不虔诚，某人会解脱，某人不会解脱。’这就是诽谤佛法。 ‘如果讲法时，所说各不相同，反驳他人所讲的义理，故意来扰乱听法，谈论其他事情，这就是诽谤佛法。 ‘如果说：‘这个人应该这样做，那个人不应该这样做，我这样做是顺应佛法，那样做是不顺应佛法。’这就是诽谤佛法。 ‘如果说：‘我懂得时机，某人不懂得时机。’违背了义理，不遵循佛法，这就是诽谤佛法。’ 佛陀告诉文殊师利（Manjusri，菩萨名）：‘各位声闻弟子（Sravaka，听闻佛陀教诲的弟子）心中有所疑惑而分别解说，各位菩萨（Bodhisattva，发愿成佛的修行者）等有聪明辩才而有所宣讲，都是承蒙如来的威神之力和圣旨。’ 佛陀说：‘文殊（Manjusri）！如来的教导是根据时机而宜的，所发誓愿也是如此。这些愚痴之人只想着毁谤，寻求他人的缺点，不遵循佛教，反而诽谤如来所认可的法师，这些人都是被魔所扰乱。他们为了追求利益供养而产生这种想法，将来会堕入恶道。他们本应守护自己所依赖的善行，却反而不谨慎守护自己的住所。’
English
English version 'If the etiquette is not complete, violating the scriptures and precepts, not adhering to the precepts one has taken, and behaving in a chaotic and fierce manner, this is slandering the Dharma (Buddhist teachings).' 'If the meaning of what is being preached is not clear or broad, and one speaks arbitrarily, this is slandering the Dharma.' 'If one's speech is unclear and one's eloquence is not fluent, yet one wishes to transmit the teachings, this is slandering the Dharma.' 'If one is not diligent in one's own studies, knows very little, and one's understanding is not broad, yet one wishes to preach the Dharma, this is slandering the Dharma.' 'If one thinks to oneself: ‘Although I do not understand the limits or the timing, I will teach and enlighten others, enabling them to reach the truth,’ this is slandering the Dharma.' 'If one gives rise to thoughts that do not protect the Buddhist teachings, harboring harmful intentions, this is slandering the Dharma.' 'If each person obtains a scroll of scripture, yet each clings to what they have learned, arguing about the meaning and losing the true meaning, this is slandering the Dharma.' 'If each person recites a verse, arguing about its meaning, and being self-righteous, this is slandering the Dharma.' 'If one says: ‘So-and-so has faith, so-and-so is not devout, so-and-so will be liberated, so-and-so will not be liberated,’ this is slandering the Dharma.' 'If, when preaching the Dharma, what is said differs, refuting the meaning of what others have said, deliberately disrupting the Dharma assembly, and talking about other matters, this is slandering the Dharma.' 'If one says: ‘This person should do this, that person should not do that, what I do is in accordance with the Dharma, what they do is not in accordance with the Dharma,’ this is slandering the Dharma.' 'If one says: ‘I understand the timing, so-and-so does not understand the timing,’ violating the meaning, and not following the Dharma, this is slandering the Dharma.’ The Buddha said to Manjusri (a Bodhisattva): ‘All the Sravakas (disciples who hear the Buddha's teachings) who have doubts and explain them separately, and all the Bodhisattvas (those who aspire to Buddhahood) who have wisdom and eloquence and proclaim the teachings, all do so by the power and holy will of the Tathagata (Buddha).’ The Buddha said: ‘Manjusri! The Tathagata's teachings are appropriate for the time, and the vows made are also like this. These foolish people only think of slandering, seeking the faults of others, not following the Buddhist teachings, and instead slandering the Dharma teachers recognized by the Tathagata. These people are all disturbed by Mara (demon). They generate these thoughts in order to seek profit and offerings, and in the future, they will fall into evil realms. They should be protecting the good deeds they rely on, but instead, they are not careful in protecting their own dwelling place.’ --------------------------------------------------------------------------------