Chinese
如来教，猗其尊势有势位者、王者、长者、梵志。若使有人难问义者诵说义理，咸共叹言：‘善说此事。所知嘉快，如佛所说；所可颁宣，极有义理。’佥然劝助、由是劝助，堕诽谤法。同等群党出入进退，然后没已，俱堕恶趣。” 佛复告文殊师利：“若有菩萨猗着诸行，我不谓此为菩萨也。” 佛言：“阿逸！其依种姓有豪居位，佛不谓此为清净也。其有宣传两品经义，言行各异，佛不谓此当得解脱，必归地狱。假使有人专一品说，谓义趣是莫能过者，佛不谓此越度恶趣众患之难。其多辞说乐于众闹，佛不谓此应清白行。” 佛语文殊：“佛所颁宣理诸颠倒，进退法门如江沙等；所宣法门乐着空者，其数多少亦如江沙；为诸妄想而计有人宣法门教，其限多少亦如江沙。众生亦如无想之业、诸有想原，无愿之业、诸有愿本，为说法门亦如江沙。有人、无人，有命、无命，有寿、无寿，有欲、无欲，有贪、无贪，有为、无为，某人殷勤随从计常、某不殷勤但念断灭，是乐随俗、是为度世，某贪欲门、某瞋恚门、某乐痴门，如来皆使除此诸门，故说法门矣。” 佛语文殊：“若有修行平等之宜永无所著，一切皆应般若波罗蜜教。若有讲说慧各各异，心在见闻，演不如慧，则谤如来也。” 现代汉语译本：如来教导说，那些依仗尊贵地位的人，如国王、长者、婆罗门等，如果有人向他们请教佛法，他们便会诵说义理，众人都会赞叹说：‘说得真好！所知所解令人愉悦，如同佛陀所说；所宣讲的道理，极富深意。’众人纷纷劝助，由于这种劝助，反而堕入诽谤佛法的境地。他们与同党一同出入进退，最终死后，一同堕入恶道。 佛陀又告诉文殊师利：‘如果菩萨执着于各种行为，我不认为这是真正的菩萨。’ 佛陀说：‘阿逸！那些依仗种姓、拥有显赫地位的人，佛陀不认为他们是清净的。那些宣讲两种不同教义，言行不一的人，佛陀不认为他们能得到解脱，必定会堕入地狱。如果有人只专注于一种教义，认为其意义和宗旨无人能超越，佛陀不认为这样的人能超越恶道和各种苦难。那些喜欢多言多语、乐于热闹的人，佛陀不认为他们是清净的修行者。’ 佛陀告诉文殊：‘佛陀所宣讲的道理，是为了破除各种颠倒，所讲的进退法门，如同恒河沙数一样多；那些乐于执着于空性的法门，其数量也如同恒河沙数；那些为了各种妄想而认为有人宣讲佛法教义的，其数量也如同恒河沙数。众生也如同无想的业、各种有想的根源，无愿的业、各种有愿的根本，为了他们所说的法门也如同恒河沙数。有人、无人，有命、无命，有寿、无寿，有欲、无欲，有贪、无贪，有为、无为，有人勤奋地随从常的观念，有人不勤奋地只念断灭，有人乐于随顺世俗，有人是为了度脱世间，有人贪着欲望，有人嗔恨，有人乐于愚痴，如来都使他们去除这些执着，所以才宣讲佛法。’ 佛陀告诉文殊：‘如果有人修行平等之法，永远没有执着，一切都应符合般若波罗蜜（智慧到彼岸）的教导。如果有人讲说智慧各不相同，心执着于见闻，所讲的道理不如智慧，那就是诽谤如来。’
English
English version: The Tathagata teaches that those who rely on their noble status, such as kings, elders, and Brahmins, if someone asks them about the Dharma, they will recite and explain the meaning, and the crowd will praise them, saying: ‘Well said! What is known and understood is pleasing, just as the Buddha said; what is proclaimed is extremely meaningful.’ The crowd encourages them, and because of this encouragement, they fall into slandering the Dharma. They go in and out with their companions, and after they die, they all fall into evil realms. The Buddha further told Manjushri: ‘If a Bodhisattva is attached to various actions, I do not consider this a true Bodhisattva.’ The Buddha said: ‘Ajita! Those who rely on their lineage and have prominent positions, the Buddha does not consider them pure. Those who preach two different doctrines and whose words and actions are inconsistent, the Buddha does not consider them to attain liberation, and they will surely fall into hell. If someone focuses on only one doctrine, thinking that its meaning and purpose cannot be surpassed, the Buddha does not consider such a person to transcend the evil realms and various sufferings. Those who like to talk a lot and enjoy the hustle and bustle, the Buddha does not consider them to be pure practitioners.’ The Buddha told Manjushri: ‘The principles proclaimed by the Buddha are to break through all kinds of inversions, and the methods of advancement and retreat are as numerous as the sands of the Ganges; those who are attached to the doctrine of emptiness, their number is also like the sands of the Ganges; those who, due to various delusions, believe that someone is preaching the Dharma, their number is also like the sands of the Ganges. Sentient beings are also like the karma of non-thought, the roots of various thoughts, the karma of non-desire, the roots of various desires, and the doctrines spoken for them are also like the sands of the Ganges. There are beings and non-beings, life and non-life, longevity and non-longevity, desire and non-desire, greed and non-greed, action and non-action. Some diligently follow the concept of permanence, some do not diligently follow but only think of annihilation, some are happy to follow the customs of the world, some are for the sake of transcending the world, some are attached to desire, some to anger, some to ignorance. The Tathagata makes them remove these attachments, and that is why the Dharma is preached.’ The Buddha told Manjushri: ‘If someone practices the Dharma of equality and is never attached, everything should conform to the teachings of Prajna Paramita (wisdom to the other shore). If someone speaks of wisdom differently, with their mind attached to what they see and hear, and their teachings are not as good as wisdom, then they are slandering the Tathagata.’ --------------------------------------------------------------------------------
Chinese
于是，文殊师利复问佛言：“唯然，世尊！此等之类为从恶友误启受教，乃能兴发如是讥谤。以何方便现世自责能除罪法？” 世尊即告文殊师利：“假使此人于七岁中，昼夜各三悔过自责，然后乃除所造谤罪，微微消化。当复曾更十五劫行乃逮法忍。” 佛言：“文殊！菩萨习此经典之要，不能晓了而妄宣传。欲解其事甚难得度，文字之法散义不畅。是故，菩萨先善谛学然后能宣，如是学者不自伤损。” 佛言：“文殊！菩萨有四法晓了诸行。何谓为四？一曰、等心愍于众生，二曰、等解诸法而无偏党，三曰、等于道义不猗邪正，四曰、所说平等不怀妄想，是为四。若不解此四平等，妄有所说，则自伤损。 “若族姓子及族姓女逮住四法，不自伤损。何谓为四？一曰、不怀害心加于众生，二曰、不与法师而共诤讼，三曰、己身少明不毁他人博达慧者，四曰、心自念言：‘此一切义皆佛所说，故当敬奉谦下恭顺。’是为四法不自伤损。” 佛言：“文殊！若有菩萨于江河沙诸佛刹土满中七宝，如江沙劫一切供养十方诸佛，日日各尔，布施奉佛而不休息。若复受此济方等学经典之要，书着竹帛一返宣说，其福过彼供养诸佛。所以然者，布施、持戒、忍辱、精进、一心、智慧，皆不能及 现代汉语译本：于是，文殊师利（Manjushri，菩萨名）再次问佛说：‘世尊，正是这样！这些人之所以会产生这样的讥讽和诽谤，是因为他们被恶友误导，接受了错误的教导。用什么方法才能让他们在今生自我责备，从而消除罪业呢？’ 世尊告诉文殊师利：‘假设这个人要在七年中，每天白天和夜晚各进行三次忏悔和自我责备，这样才能消除所造的诽谤罪，使其逐渐消解。之后还要再经历十五劫的修行，才能达到法忍（Dharma-ksanti，对佛法的忍耐和接受）。’ 佛说：‘文殊，菩萨如果学习这部经典的关键要义，却不能理解透彻就妄加宣传，想要理解其中的道理并获得解脱是非常困难的，因为文字的表达往往不能完全表达其含义。因此，菩萨应该先好好学习，然后才能宣讲，这样学习才不会伤害自己。’ 佛说：‘文殊，菩萨有四种方法可以理解诸行（samskara，一切有为法）。这四种方法是什么呢？第一，以平等心怜悯众生；第二，平等理解诸法而不偏袒任何一方；第三，在道义上不执着于邪正；第四，所说之法平等而不怀有妄想。这就是四种方法。如果不理解这四种平等，就妄加宣说，就会伤害自己。’ ‘如果善男子或善女人能够坚持这四种方法，就不会伤害自己。这四种方法是什么呢？第一，不怀有害人之心对待众生；第二，不与法师争论；第三，自己即使只有少许智慧，也不诽谤那些博学多智的人；第四，心中默念：‘这一切道理都是佛所说的，所以应当恭敬奉行，谦虚顺从。’这就是不伤害自己的四种方法。’ 佛说：‘文殊，如果有菩萨在如同恒河沙数那样多的佛刹（Buddha-ksetra，佛的国土）中，充满七宝，如同恒河沙数劫那样长的时间，每天都用这些宝物供养十方诸佛，布施奉佛而不休息。如果有人接受这部《济方等学经典》的关键要义，将其书写在竹帛上，并宣说一遍，其福德胜过供养诸佛。之所以这样，是因为布施、持戒、忍辱、精进、一心、智慧，都不能与之相比。’
English
English version: Then, Manjushri (a Bodhisattva) asked the Buddha again, ‘Indeed, World Honored One! These kinds of beings develop such ridicule and slander because they have been misled by bad friends and have received wrong teachings. What method can they use to self-reproach in this life and thus eliminate their sins?’ The World Honored One told Manjushri, ‘Suppose this person were to repent and self-reproach three times each during the day and night for seven years, only then could they eliminate the slanderous sins they have committed, gradually dissolving them. After that, they would still need to practice for fifteen kalpas (aeons) to attain Dharma-ksanti (patience and acceptance of the Dharma).’ The Buddha said, ‘Manjushri, if a Bodhisattva studies the key points of this scripture but does not understand them thoroughly and then recklessly propagates them, it is very difficult to understand the principles and attain liberation, because the expression of words often cannot fully convey their meaning. Therefore, a Bodhisattva should first study well and then be able to preach, so that such study will not harm themselves.’ The Buddha said, ‘Manjushri, a Bodhisattva has four methods to understand all samskaras (conditioned phenomena). What are these four methods? First, to have equal compassion for all sentient beings; second, to understand all dharmas equally without being biased towards any side; third, not to be attached to right or wrong in the principles of the path; fourth, to speak the Dharma equally without harboring delusions. These are the four methods. If one does not understand these four equalities and recklessly speaks, they will harm themselves.’ ‘If a good man or good woman can uphold these four methods, they will not harm themselves. What are these four methods? First, not to harbor harmful intentions towards sentient beings; second, not to argue with Dharma teachers; third, even if one has little wisdom, not to slander those who are learned and wise; fourth, to silently think in their heart: ‘All these principles are spoken by the Buddha, so one should respectfully practice them, being humble and obedient.’ These are the four methods that do not harm oneself.’ The Buddha said, ‘Manjushri, if there is a Bodhisattva who fills Buddha-ksetras (Buddha lands) as numerous as the sands of the Ganges River with seven treasures, and for as many kalpas as the sands of the Ganges River, offers these treasures to all the Buddhas in the ten directions every day, making offerings to the Buddhas without rest. If someone accepts the key points of this scripture, the ‘Jifangdengxue Sutra’, writes them on bamboo or silk, and proclaims them once, their merit surpasses that of offering to all the Buddhas. The reason for this is that giving, keeping precepts, patience, diligence, concentration, and wisdom cannot compare to it.’ --------------------------------------------------------------------------------
Chinese
斯人善业。济方等学经典之要，菩萨学是德无等伦，独步无侣。” 说是经时，三十江河沙等菩萨皆悉得无所从生法忍、七十江河沙等菩萨普悉得立不退转地——当成无上正真之道、六十亿垓百千众人生在于此三千大千国者闻是经典，咸共劝助悉发道意，佥然意解越八十劫生死之难，亦皆一时得不退转。 佛说如是。诸比丘及菩萨，一切众会——天、龙、鬼神、犍沓和、阿须伦、世间人民——闻佛所说，莫不欢喜，作礼而去。 济诸方等学经 现代汉语译本：这个人善于修行，通晓《方等》类经典（指大乘佛教经典）的要义，菩萨的修行功德是无与伦比的，独一无二，没有同伴。 在宣说这部经的时候，有三十个恒河沙数（佛教中表示极多的数量）的菩萨都获得了无生法忍（对一切法不生不灭的真理的领悟），七十个恒河沙数的菩萨普遍获得了不退转地（修行达到一定程度，不会再退回较低的境界）——他们将成就无上正等正觉的佛道。六十亿垓百千众生，生活在这个三千大千世界（佛教宇宙观中的一个世界）的，听闻这部经典，都互相劝勉帮助，发起了求道的意愿，都理解了佛法，超越了八十劫（佛教时间单位）生死轮回的苦难，也都同时获得了不退转的境界。 佛陀说完这些话。所有的比丘（佛教出家男众）和菩萨，以及所有在场的听众——天人、龙、鬼神、犍沓和（天上的乐神）、阿修罗（一种好战的神）、世间的人民——听了佛陀所说，没有不欢喜的，都向佛陀行礼后离去。 《济诸方等学经》（本经的名称）
English
English version: This person is skilled in practice, understands the essentials of the Vaipulya Sutras (Mahayana Buddhist scriptures), the merit of a Bodhisattva's practice is unparalleled, unique, and without peer. When this sutra was being expounded, thirty Ganges River sands (a Buddhist term for an extremely large number) of Bodhisattvas all attained the 'non-origination of dharmas' forbearance (the realization of the truth that all phenomena are neither created nor destroyed), seventy Ganges River sands of Bodhisattvas universally attained the stage of non-retrogression (a stage in practice where one will not regress to a lower state) — they will achieve the unsurpassed, right, and perfect enlightenment of Buddhahood. Sixty billion 'gai' (a large number) of hundreds of thousands of beings, living in this three thousand great thousand world (a world in Buddhist cosmology), upon hearing this sutra, all encouraged and helped each other, generated the aspiration for the path, all understood the Dharma, transcended the suffering of eighty kalpas (Buddhist unit of time) of birth and death, and also simultaneously attained the stage of non-retrogression. The Buddha finished speaking these words. All the Bhikkhus (Buddhist monks) and Bodhisattvas, as well as all those present — Devas (gods), Nagas (dragons), ghosts, Gandharvas (celestial musicians), Asuras (a type of warring deity), and the people of the world — upon hearing what the Buddha had said, were all delighted, paid their respects to the Buddha, and departed. The Sutra on Saving All Through the Vaipulya Teachings (Title of this sutra) --------------------------------------------------------------------------------