Chinese
佛告阿逸多：“我从昔来经无量时，具足修行六波罗蜜。若不具修六波罗蜜，终不得成无上菩提。” “如是，世尊！” 佛告阿逸多：“如汝所说。我曾往昔于六十劫行檀波罗蜜、尸罗波罗蜜、羼提波罗蜜、毗梨耶波罗蜜、禅那波罗蜜、般若波罗蜜，各六十劫。 “彼愚痴人妄作是说：‘唯修一般若波罗蜜得成菩提。’无有是处，彼怀空见，故作如是不净说法。作此说者，身、口、意业与法相违。虽解空法，为人宣说，而于空法不如说行。以无行故，去空义远，心怀嫉妒，深着利养，逾于亲戚。 “阿逸多！我于往昔作转轮王，舍诸珍宝、头、目、手、足，犹不得成无上菩提；况彼愚人为饮食故，缘历他家有所宣说，唯赞空法？言己所说是菩提道、是菩萨行；唯此法是，余法皆非。复作是言：‘而我所解，无量法师悉皆证知。’彼为名闻，自赞己能憎妒明解。 “阿逸多！我见彼心规求利养以自活命，虽有善行经于百劫，尚不能得少法忍心，何况能成无上菩提？ “阿逸多！我不为心口相违诳惑之人而说菩提、不为嫉妒之人而说菩提、不为傲慢不敬之人而说菩提、不为无信之人而说菩提、不为不调伏人而说菩提、不为邪淫之人而说菩提、不 现代汉语译本：‘正如圣者所说，确实具有智慧。’ 佛陀告诉阿逸多（Ajita，弥勒菩萨的别名）：‘我从过去以来，经历了无数的时间，圆满地修行了六波罗蜜（六度，即布施、持戒、忍辱、精进、禅定、智慧）。如果不能圆满地修行六波罗蜜，最终不可能成就无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’ ‘是的，世尊！’ 佛陀告诉阿逸多：‘正如你所说。我曾在过去六十劫中修行檀波罗蜜（Dāna-pāramitā，布施度）、尸罗波罗蜜（Śīla-pāramitā，持戒度）、羼提波罗蜜（Kṣānti-pāramitā，忍辱度）、毗梨耶波罗蜜（Vīrya-pāramitā，精进度）、禅那波罗蜜（Dhyāna-pāramitā，禅定度）、般若波罗蜜（Prajñā-pāramitā，智慧度），每一种都修行了六十劫。 ‘那些愚痴的人妄自说：‘只修行般若波罗蜜就能成就菩提。’这是没有道理的。他们怀有空见，所以说出这样不清净的说法。说这种话的人，身、口、意业都与佛法相违背。虽然理解空性之法，为他人宣说，但对于空性之法却不能如实修行。因为没有修行，所以离空性的真义很远，心中怀有嫉妒，深深执着于利益供养，甚至超过了对亲戚的感情。 ‘阿逸多！我过去曾做转轮王（Cakravartin，统治世界的理想君主），舍弃了各种珍宝、头、眼睛、手、脚，尚且不能成就无上菩提；何况那些愚痴的人为了饮食，到处游走，宣说佛法，只赞叹空性之法？说自己所说的是菩提之道、是菩萨的修行；只有这种法才是正确的，其他的法都是错误的。又说：‘我所理解的，无量的法师都知道。’他们为了名声，自我赞扬自己的能力，憎恨那些明了佛法的人。 ‘阿逸多！我看到他们心中谋求利益供养来维持生命，即使有善行经过一百劫，尚且不能得到少许的法忍之心，何况能够成就无上菩提？’ ‘阿逸多！我不为心口不一、欺骗迷惑的人说菩提，不为嫉妒的人说菩提，不为傲慢不敬的人说菩提，不为没有信心的人说菩提，不为不调伏的人说菩提，不为邪淫的人说菩提，不
English
English version: 'Truly, as the Sage has said, there is indeed wisdom.' The Buddha said to Ajita: 'From the past, through immeasurable time, I have fully cultivated the Six Pāramitās (perfections). If one does not fully cultivate the Six Pāramitās, one will ultimately not attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' 'So it is, World Honored One!' The Buddha said to Ajita: 'As you have said. In the past, I practiced Dāna-pāramitā (Perfection of Giving), Śīla-pāramitā (Perfection of Morality), Kṣānti-pāramitā (Perfection of Patience), Vīrya-pāramitā (Perfection of Effort), Dhyāna-pāramitā (Perfection of Meditation), and Prajñā-pāramitā (Perfection of Wisdom) for sixty kalpas (eons) each.' 'Those foolish people falsely say: ‘Only by cultivating Prajñā-pāramitā can one attain Bodhi.’ This is not the case. They hold onto an empty view, and therefore speak such impure teachings. Those who speak in this way, their actions of body, speech, and mind are contrary to the Dharma. Although they understand the Dharma of emptiness, and preach it to others, they do not practice the Dharma of emptiness as it should be. Because they do not practice, they are far from the true meaning of emptiness. Their hearts are filled with jealousy, deeply attached to gain and offerings, even more so than to their own relatives.' 'Ajita! In the past, I was a Cakravartin (wheel-turning monarch), and I gave away all kinds of treasures, my head, eyes, hands, and feet, yet I still did not attain Anuttara-samyak-sambodhi. How much less can those foolish people, who wander around for the sake of food, preaching the Dharma, only praising the Dharma of emptiness? They say that what they preach is the path to Bodhi, the practice of a Bodhisattva; that only this Dharma is correct, and all other Dharmas are wrong. They also say: ‘What I understand, countless Dharma masters all know.’ They seek fame, praise their own abilities, and hate those who understand the Dharma clearly.' 'Ajita! I see that their hearts seek gain and offerings to sustain their lives. Even if they have good deeds for a hundred kalpas, they still cannot attain even a little bit of forbearance of the Dharma, how much less can they attain Anuttara-samyak-sambodhi?' 'Ajita! I do not speak of Bodhi for those who are deceitful and misleading, whose words and hearts are not in accord; I do not speak of Bodhi for those who are jealous; I do not speak of Bodhi for those who are arrogant and disrespectful; I do not speak of Bodhi for those who have no faith; I do not speak of Bodhi for those who are not tamed; I do not speak of Bodhi for those who are sexually immoral; I do not -------------------------------------------------------------------------------- 为自是非他之人而说菩提。
Chinese
“阿逸多！彼愚痴人以我慢故自谓胜佛，谤佛所说大乘经典，言是声闻小乘所说。” 尔时，佛告尊者须菩提：“不应为二见人说般若波罗蜜。” 须菩提白佛言：“唯然，世尊！如佛所说。” 佛言：“如是，须菩提！以无著心施是名菩提。” 须菩提言：“如是，世尊！” 佛言：“须菩提！不自赞毁他施是名菩提。” 须菩提言：“如是，世尊！” 佛言：“须菩提！汝观愚人起我我见，无惭无愧，为爱亲戚，贪求活命，好受他施，当知是人专造恶业。 “复次，阿逸多！菩萨于一切法、于一切菩萨法莫生恐怖，于一切辟支佛法亦莫恐怖，于一切声闻法亦莫恐怖，于一切凡夫法亦莫恐怖，于一切烦恼法亦莫恐怖，于一切尽法亦莫恐怖，于难精进亦莫恐怖，于是于非亦莫恐怖，于作不作亦莫恐怖，于畏不畏亦莫恐怖，于有于无亦莫恐怖，于心非心亦莫恐怖，于觉不觉亦莫恐怖，于业非业亦莫恐怖，于善不善亦莫恐怖，于安不安亦莫恐怖，于解脱不解脱亦莫恐怖，于修不修亦莫恐怖，于法非法亦莫恐怖，于静于乱亦莫恐怖，于假于实亦莫恐怖，于信不信亦莫恐怖，于善念不善念亦莫恐怖，于住不住亦莫恐怖。如是，菩萨于一切 现代汉语译本 为那些自以为是、贬低他人的人宣说菩提。 佛陀对阿逸多（未来佛）说：‘那些愚痴的人因为傲慢，自认为比佛陀更胜一筹，诽谤佛陀所说的大乘经典，说这些经典是声闻（小乘佛教的修行者）所说的。’ 这时，佛陀告诉尊者须菩提：‘不应该为那些持有二元对立观点的人宣说般若波罗蜜（智慧的完美）。’ 须菩提对佛陀说：‘是的，世尊！正如您所说。’ 佛陀说：‘是的，须菩提！以无执着的心布施，这才是菩提。’ 须菩提说：‘是的，世尊！’ 佛陀说：‘须菩提！不赞美自己，不贬低他人，这样的布施才是菩提。’ 须菩提说：‘是的，世尊！’ 佛陀说：‘须菩提！你看看那些愚痴的人，生起“我”和“我的”的执着，不知羞愧，为了爱护亲戚，贪求活命，喜欢接受别人的布施，应当知道这些人专门造作恶业。’ ‘再者，阿逸多！菩萨对于一切法，对于一切菩萨法都不要产生恐惧；对于一切辟支佛法（独自觉悟者）也不要产生恐惧；对于一切声闻法也不要产生恐惧；对于一切凡夫法也不要产生恐惧；对于一切烦恼法也不要产生恐惧；对于一切灭尽法也不要产生恐惧；对于难以精进也不要产生恐惧；对于是与非也不要产生恐惧；对于做与不做也不要产生恐惧；对于畏惧与不畏惧也不要产生恐惧；对于有与无也不要产生恐惧；对于心与非心也不要产生恐惧；对于觉悟与不觉悟也不要产生恐惧；对于业与非业也不要产生恐惧；对于善与不善也不要产生恐惧；对于安稳与不安稳也不要产生恐惧；对于解脱与不解脱也不要产生恐惧；对于修行与不修行也不要产生恐惧；对于法与非法也不要产生恐惧；对于平静与混乱也不要产生恐惧；对于虚假与真实也不要产生恐惧；对于相信与不相信也不要产生恐惧；对于善念与不善念也不要产生恐惧；对于住与不住也不要产生恐惧。’像这样，菩萨对于一切
English
English version To speak of Bodhi for those who are self-righteous and disparage others. The Buddha said to Ajita (the future Buddha): 'Those foolish people, due to their arrogance, consider themselves superior to the Buddha, slander the Mahayana (Great Vehicle) scriptures spoken by the Buddha, saying that these scriptures were spoken by Sravakas (practitioners of the Hinayana, or Small Vehicle).' At that time, the Buddha said to the venerable Subhuti: 'One should not speak of Prajnaparamita (the perfection of wisdom) to those who hold dualistic views.' Subhuti said to the Buddha: 'Yes, World Honored One! Just as you have said.' The Buddha said: 'Yes, Subhuti! To give with a mind free from attachment, this is Bodhi.' Subhuti said: 'Yes, World Honored One!' The Buddha said: 'Subhuti! To not praise oneself and not disparage others, this giving is Bodhi.' Subhuti said: 'Yes, World Honored One!' The Buddha said: 'Subhuti! You see those foolish people, they give rise to the attachment of “I” and “mine”, they are without shame, for the sake of loving their relatives, they greedily seek to live, they like to receive the giving of others, you should know that these people are specifically creating evil karma.' 'Furthermore, Ajita! A Bodhisattva should not generate fear towards all dharmas, towards all Bodhisattva dharmas; nor should they generate fear towards all Pratyekabuddha dharmas (those who awaken on their own); nor should they generate fear towards all Sravaka dharmas; nor should they generate fear towards all ordinary people's dharmas; nor should they generate fear towards all afflictions' dharmas; nor should they generate fear towards all cessation dharmas; nor should they generate fear towards difficulty in diligence; nor should they generate fear towards right and wrong; nor should they generate fear towards doing and not doing; nor should they generate fear towards fear and not fear; nor should they generate fear towards existence and non-existence; nor should they generate fear towards mind and non-mind; nor should they generate fear towards awakening and non-awakening; nor should they generate fear towards karma and non-karma; nor should they generate fear towards good and non-good; nor should they generate fear towards peace and non-peace; nor should they generate fear towards liberation and non-liberation; nor should they generate fear towards practice and non-practice; nor should they generate fear towards dharma and non-dharma; nor should they generate fear towards calmness and chaos; nor should they generate fear towards false and real; nor should they generate fear towards belief and non-belief; nor should they generate fear towards good thoughts and non-good thoughts; nor should they generate fear towards abiding and non-abiding. Like this, a Bodhisattva towards all' -------------------------------------------------------------------------------- 法莫生恐怖。
Chinese
“阿逸多！我于往昔修如是等无畏法故得成正觉，悉能了知一切众生心之境界，而于所知不起知相。以我所证随机演说，能令闻法诸菩萨等获得光明陀罗尼印，得法印故永不退转。若于此法不如实知，言无善巧，终不得成无上菩提。 “阿逸多！我为四天下众生说此法时，是诸众生以佛神力，各自见释迦如来为我说法。如是次第，乃至阿迦尼吒天，彼诸众生亦谓：‘如来唯为我说。’如一四天下、乃至三千大千世界，亦复如是。此诸众生咸作是念：‘释迦如来独生我国，唯为于我转大法轮。’ “阿逸多！我以如是大方便力，能于无量无边世界，常于晨朝遍观众生所应化者而为说法；于中及暮恒以法眼等观众生，于彼世界而为众生说一切法。如是，无量诸佛境界所有众生学菩萨者应如是修。 “若彼愚人于佛所说谤诽正法，妄执自解用为真实。若谤法者，则不信佛，以此恶业堕于地狱，具受众苦，永不闻法。 “复次，阿逸多！汝当受持如来密教，以善方便广为人说。” 尔时，文殊师利童子、福光平等菩萨、无疑惑菩萨、定发心菩萨、妙心开意菩萨、光明菩萨、欢喜王菩萨、无畏菩萨、心念遍到无边佛刹菩萨、观世音菩萨、香象菩萨、灭一切恶业菩萨、住定菩 现代汉语译本：不要害怕法。 ‘阿逸多（Maitreya，弥勒菩萨）！我过去修习这些无畏的法门，所以成就正觉，能够完全了解一切众生的心境，但对于所知的事物不起执着。我根据自己所证悟的道理，随机说法，能够让听法的菩萨们获得光明陀罗尼印（dharani-mudra，总持印），得到法印后永远不会退转。如果对于这个法不如实了解，说没有善巧方便，最终不能成就无上菩提（anuttara-samyak-sambodhi，无上正等正觉）。’ ‘阿逸多！我为四天下（catu-dvipa，四大洲）的众生说法时，这些众生凭借佛的神力，各自看到释迦如来为自己说法。像这样依次向上，乃至阿迦尼吒天（Akaniṣṭha，色界顶天），那里的众生也认为：‘如来只是为我说法。’如同一个四天下，乃至三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，三千大千世界），也是这样。这些众生都这样想：‘释迦如来只降生在我国，只是为了我而转大法轮（dharma-cakra，佛法之轮）。’ ‘阿逸多！我以这样的大方便力，能够在无量无边的世界，常常在早晨观察众生应该被教化的对象，然后为他们说法；在中午和晚上，也常常用佛眼观察众生，在那些世界为众生说一切法。像这样，无量诸佛境界中所有学习菩萨道的修行者，都应该这样修行。’ ‘如果那些愚人诽谤佛所说的正法，妄自执着自己的理解为真实。如果诽谤佛法，就不相信佛，因为这种恶业会堕入地狱，承受各种痛苦，永远听不到佛法。’ ‘此外，阿逸多！你应该受持如来的秘密教诲，用善巧方便广泛地为他人宣说。’ 这时，文殊师利童子（Mañjuśrī Kumārabhūta，文殊菩萨）、福光平等菩萨、无疑惑菩萨、定发心菩萨、妙心开意菩萨、光明菩萨、欢喜王菩萨、无畏菩萨、心念遍到无边佛刹菩萨、观世音菩萨（Avalokiteśvara，观音菩萨）、香象菩萨、灭一切恶业菩萨、住定菩萨