Chinese
彼此言行更相违背，不与修多罗相应。’于如实说、真解脱法不能信受，依彼法者不得生天，何况解脱？ “阿逸多！我今说法，随其信心而调伏之，如恒河沙。 “阿逸多！我今欲往十方世界随顺说法，利益众生。不为实非菩萨而作菩萨相者，亦不为毒恶、欺诳、少闻之人。 “于我法中作二说者，其二说人或作是言：‘是菩萨应学，是不应学。’谤佛、法、僧，是人身坏命终堕于地狱，多百千劫不可得出。设令得出，生贫穷家。至于后时虽得授记，五浊恶世成等正觉，如我今日于是生死五浊世中成于佛道。以是因缘，汝应谛听，应当信知。随顺恶友，所行如是。 “阿逸多！我念过去无央数劫，彼时有佛名曰无垢焰称起王如来、应供正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊出现于世。是时彼佛寿命八万那由他岁，为众说法。 “尔时，无垢焰称起王如来法中，有一比丘名曰净命。总持诸经十四亿部、大乘经典六百万部，为大法师。言辞清美，辩才无碍，利益无量无边众生，示教利喜。 “尔时，无垢焰称起王如来临涅槃时告彼比丘净命言：‘未来世中，汝当护持我正法眼。’ “尔时，净命受佛教已，于佛灭后千万岁中守护流通诸佛秘 现代汉语译本：他们的言行互相矛盾，不符合修多罗（sūtra，佛经）。他们不相信如实之说和真正的解脱之法，依此法修行的人不能升天，更何况解脱呢？ 阿逸多（Ajita，弥勒菩萨的别名）！我现在说法，是根据众生的信心来调伏他们的，就像恒河沙一样多。 阿逸多！我现在想去十方世界随顺众生的根性说法，利益众生。我不会为那些实际上不是菩萨却装作菩萨的人说法，也不会为那些心怀恶毒、欺骗、少闻寡见的人说法。 在我佛法中制造两种说法的人，他们会说：‘这是菩萨应该学的，那是不应该学的。’这些人诽谤佛、法、僧三宝，身坏命终后会堕入地狱，经历无数百千劫都无法出来。即使出来，也会出生在贫穷的家庭。到了后来，即使得到授记，也会在五浊恶世中成佛，就像我今天在这充满生死和五浊的世间成就佛道一样。因为这个缘故，你应该仔细听，应当相信并知道，随顺恶友，行为就会如此。 阿逸多！我回忆过去无量数劫，那时有一尊佛，名叫无垢焰称起王如来（Vimalarcis-keturāja Tathāgata，如来十号之一），应供（Arhat，值得供养的圣者）、正遍知（Samyaksaṃbuddha，完全觉悟者）、明行足（Vidyācaraṇasaṃpanna，智慧和德行圆满者）、善逝（Sugata，善于去往涅槃者）、世间解（Lokavid，了解世间一切者）、无上士（Anuttara，无与伦比者）、调御丈夫（Puruṣadamyasārathi，善于调伏众生者）、天人师（Śāstādevamanuṣyāṇāṃ，天人和人类的导师）、佛（Buddha，觉悟者）、世尊（Bhagavat，受人尊敬者）出现于世。那时，那尊佛的寿命有八万那由他（nayuta，数量单位）岁，为众生说法。 那时，在无垢焰称起王如来的教法中，有一位比丘名叫净命。他总持了十四亿部经典，六百万部大乘经典，是一位大法师。他的言辞清美，辩才无碍，利益了无量无边的众生，向他们开示教导，使他们欢喜。 那时，无垢焰称起王如来临近涅槃时，告诉那位比丘净命说：‘未来世中，你应当护持我的正法眼。’ 那时，净命接受佛的教诲后，在佛灭度后的千万年中，守护流通诸佛的秘密教法。
English
English version: Their words and actions contradict each other, not aligning with the sūtras (scriptures). They do not believe in the truthful teachings and the true path to liberation. Those who follow this path cannot be reborn in heaven, let alone achieve liberation. Ajita (a name for Maitreya Bodhisattva)! I now teach the Dharma, subduing beings according to their faith, as numerous as the sands of the Ganges. Ajita! I now wish to go to the ten directions to teach the Dharma according to the dispositions of beings, benefiting them. I will not teach those who are not actually Bodhisattvas but pretend to be, nor will I teach those who are malicious, deceitful, and have little learning. Those who create two different interpretations within my Dharma will say, 'This is what a Bodhisattva should learn, and this is what they should not learn.' These people slander the Buddha, the Dharma, and the Sangha (the monastic community). After their bodies break and their lives end, they will fall into hell, unable to escape for countless hundreds of thousands of kalpas (eons). Even if they do escape, they will be born into poor families. Later, even if they receive a prediction of Buddhahood, they will attain enlightenment in a world of five turbidities, just as I have attained Buddhahood in this world of birth, death, and five turbidities. For this reason, you should listen carefully, believe, and understand that following evil friends leads to such actions. Ajita! I recall countless kalpas in the past, when there was a Buddha named Vimalarcis-keturāja Tathāgata (one of the ten epithets of a Buddha), Arhat (worthy of offerings), Samyaksaṃbuddha (fully enlightened one), Vidyācaraṇasaṃpanna (perfect in wisdom and conduct), Sugata (well-gone), Lokavid (knower of the world), Anuttara (unexcelled), Puruṣadamyasārathi (tamer of men), Śāstādevamanuṣyāṇāṃ (teacher of gods and humans), Buddha (enlightened one), and Bhagavat (blessed one), who appeared in the world. At that time, that Buddha's lifespan was eighty million nayutas (a unit of measurement), and he taught the Dharma to beings. At that time, in the teachings of Vimalarcis-keturāja Tathāgata, there was a bhikṣu (monk) named Pure Life. He had memorized fourteen billion scriptures and six million Mahayana scriptures. He was a great Dharma teacher. His words were clear and beautiful, his eloquence was unobstructed, and he benefited countless beings, showing them the way and making them happy. At that time, when Vimalarcis-keturāja Tathāgata was about to enter Nirvana, he told the bhikṣu Pure Life, 'In the future, you should protect my eye of the true Dharma.' At that time, after Pure Life received the Buddha's teachings, he protected and propagated the secret teachings of all Buddhas for millions of years after the Buddha's passing. --------------------------------------------------------------------------------
Chinese
藏。于此方广总持法门受持读诵，深解义趣；于彼世界八万城中所有众生，随其愿乐广为宣说。 “尔时，有一大城名曰跋陀。往彼城中为八十亿家，随其所乐而为说法。是时，城中八十亿人获净信心——一亿人众住菩提道、七十九亿人住声闻乘而得调伏。尔时，净命法师复与十千比丘众相随俱，往修菩提行。 “尔时，跋陀城中复有比丘名曰达摩。于大乘经方广正典受持千部，获得四禅。唯以方广空法化彼城中一切众生，不能以善方便随欲而说。作如是言：‘一切诸法悉皆空寂，我所说者真是佛说。彼净命比丘所说杂秽不净，此比丘实非净命而称净命。何以故？而此比丘所受诸华不持供养而自受用，涂香、末香亦复如是。净命比丘愚痴无智，不能知我久修梵行。彼既年少，出家未久，我慢无信，多诸放逸。是诸人等无所知晓，谓是净命持戒比丘。’ “尔时，达摩以其恶心谤持法者，身坏命终堕于地狱，经七十劫具受众苦。满七十劫已，堕畜生中。过六十劫后，值遇香宝光佛，于彼法中发菩提心，于九万世犹生畜生中。过九万世已，得生人中，于六万世贫穷下贱，恒无舌根。 “其净命比丘于诸法中得净信心，为人说法。彼于后时得值六十三那由他佛，恒为法师，具足五通，劝请彼佛转妙 现代汉语译本：如果有人能够受持、读诵这个广大的总持法门，并且深刻理解其中的含义，那么他就可以在那个世界的八万座城市中，根据所有众生的意愿，广泛地为他们宣说佛法。 当时，有一座大城名叫跋陀（Bhadra）。净命法师前往这座城市，为八十亿户人家，根据他们各自的喜好宣说佛法。那时，城中八十亿人获得了清净的信心——其中一亿人安住于菩提道，七十九亿人安住于声闻乘，并得到了调伏。当时，净命法师又带领着一万名比丘，一同前往修行菩提道。 当时，在跋陀城中，还有一位比丘名叫达摩（Dharma）。他受持了千部大乘经典，获得了四禅。他只用方广空法来教化城中的一切众生，不能用善巧方便随顺他们的意愿说法。他这样说道：‘一切诸法都是空寂的，我所说的才是真正的佛法。那个净命比丘所说的杂乱不清，这个比丘实际上不是净命，却自称净命。为什么呢？因为这个比丘接受供养的鲜花，不拿去供养佛，反而自己享用，涂香、末香也是这样。净命比丘愚痴无知，不能了解我长期修持梵行。他年纪轻轻，出家不久，傲慢无信，有很多放逸的行为。这些人什么都不知道，却认为他是持戒清净的比丘。’ 当时，达摩因为恶心诽谤持法者，身坏命终后堕入地狱，经历了七十劫的痛苦。满了七十劫后，又堕入畜生道。过了六十劫后，遇到了香宝光佛（Gandha-ratna-prabha Buddha），在那位佛的教法中发起了菩提心，但仍然在九万世中转生为畜生。过了九万世后，才得以转生为人，并在六万世中贫穷困苦，而且一直没有舌根。 那位净命比丘在诸法中获得了清净的信心，为人说法。他在后来的时间里遇到了六十三那由他（Nayuta）佛，一直担任法师，具足五神通，劝请那些佛陀转动微妙的法轮。
English
English version: If someone can receive, uphold, read, and recite this vast Dharani (total-retention) teaching, and deeply understand its meaning, then they can widely proclaim the Dharma to all sentient beings in the eighty thousand cities of that world, according to their wishes. At that time, there was a great city named Bhadra. The Dharma Master Pure Life went to this city and preached the Dharma to eight billion households, according to their individual preferences. At that time, eight billion people in the city gained pure faith—one hundred million people dwelled on the Bodhi path, and seventy-nine billion people dwelled in the Sravaka vehicle and were tamed. At that time, the Dharma Master Pure Life, along with ten thousand monks, went together to cultivate the Bodhi path. At that time, in the city of Bhadra, there was also a monk named Dharma. He upheld a thousand volumes of Mahayana scriptures and attained the four Dhyanas (meditative absorptions). He only used the vast emptiness teaching to transform all sentient beings in the city, unable to use skillful means to preach according to their desires. He said, 'All dharmas are empty and still; what I say is the true Buddha's teaching. What that Pure Life monk says is mixed and impure; this monk is actually not pure life, yet calls himself pure life. Why? Because this monk accepts the flowers offered, does not offer them to the Buddha, but enjoys them himself; the same is true for scented paste and powder. The Pure Life monk is foolish and ignorant, unable to understand that I have long cultivated pure conduct. He is young, has not been ordained for long, is arrogant and faithless, and has many lax behaviors. These people know nothing, yet think he is a pure and disciplined monk.' At that time, because of his evil mind, Dharma slandered the Dharma-upholder, and after his body broke and his life ended, he fell into hell, enduring suffering for seventy kalpas. After seventy kalpas, he fell into the animal realm. After sixty kalpas, he encountered the Gandha-ratna-prabha Buddha, and in that Buddha's Dharma, he generated the Bodhi mind, but still was born as an animal for ninety thousand lifetimes. After ninety thousand lifetimes, he was able to be born as a human, and for sixty thousand lifetimes, he was poor and destitute, and always without a tongue. That Pure Life monk gained pure faith in all dharmas and preached the Dharma to others. Later, he encountered sixty-three Nayuta Buddhas, always serving as a Dharma teacher, possessing the five supernormal powers, and urging those Buddhas to turn the wonderful Dharma wheel. -------------------------------------------------------------------------------- 法轮。
Chinese
“阿逸多！汝今当知，过去净命比丘者岂异人乎？莫作异观，今阿弥陀佛是。阿逸多！汝今当知，过去达摩比丘者岂异人乎？莫作异观，今我身是。由我过去愚痴、无智、毁谤他故，受苦如是。我以此业因缘故，处五浊世成等正觉。 “是故，阿逸多！若有菩萨于诸法中作二说者，以是因缘，后五浊世成于佛道。其佛国中有诸魔等，于说法时恒作障难。” 尔时，大众闻佛说已，皆悉悲泣，涕泪交流，俱发是言：“愿于佛法莫作二说如达摩比丘。” 尔时，会中有百菩萨即从座起，右膝着地，悲号堕泪。 尔时，世尊知而故问彼菩萨言：“善男子！汝等何为悲号如是？” 尔时，诸菩萨等异口同音，俱白佛言：“世尊！我等自观，亦应有此诸恶业障。” 尔时，世尊作如是言：“如是，如是！汝亦曾于过去然灯佛所，在彼法中出家修道。是然灯佛灭度之后，时有比丘名曰智积，汝等尔时谤是比丘。因是已来，不得见佛、不能发菩提心、不得陀罗尼及诸三昧，后共汝等同时安住菩提之道。汝等善男子！此贤劫最后佛所，当获无生法忍，复于后时过三阿僧祇劫行菩萨道，当得阿耨多罗三藐三菩提。 “是故，善男子！若菩萨见余菩萨，不应生于彼此之心，当如 现代汉语译本 法轮（Dharma Wheel）。 ‘阿逸多（Ajita，弥勒菩萨的别名）！你现在应当知道，过去的净命比丘难道是其他人吗？不要作其他想法，他就是现在的阿弥陀佛（Amitābha Buddha）。阿逸多！你现在应当知道，过去的达摩比丘难道是其他人吗？不要作其他想法，他就是现在的我。因为我过去愚痴、没有智慧、毁谤他人，所以遭受这样的苦报。我因为这个业因缘，在五浊恶世（five turbidities）中成就等正觉（perfect enlightenment）。’ ‘因此，阿逸多！如果有菩萨在诸法（all dharmas）中作出二种说法，因为这个因缘，在后来的五浊恶世中成就佛道。他们的佛国中会有诸魔等，在说法时常常制造障碍。’ 当时，大众听闻佛陀所说后，都悲伤哭泣，泪流满面，一起说道：‘愿我们在佛法中不要像达摩比丘那样作出二种说法。’ 当时，会中有百位菩萨立即从座位上站起，右膝着地，悲号落泪。 当时，世尊（the World-Honored One）知道却故意问那些菩萨说：‘善男子！你们为何如此悲伤哭泣？’ 当时，诸位菩萨异口同声，一起对佛说：‘世尊！我们自己观察，也应该有这些恶业障碍。’ 当时，世尊这样说道：‘是的，是的！你们也曾在过去燃灯佛（Dīpaṃkara Buddha）那里，在那佛法中出家修行。在燃灯佛灭度之后，当时有一位比丘名叫智积，你们当时诽谤这位比丘。因为这个原因，你们一直不能见到佛，不能发起菩提心（bodhicitta），不能得到陀罗尼（dhāraṇī）和各种三昧（samādhi），后来和你们一起安住于菩提之道。你们这些善男子！在这贤劫（bhadrakalpa）最后一位佛那里，将获得无生法忍（anutpattika-dharma-kṣānti），之后再经过三大阿僧祇劫（asaṃkhyeya kalpas）修行菩萨道，将证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi）。’ ‘因此，善男子！如果菩萨见到其他菩萨，不应该生起彼此的分别心，应当像……’