Chinese
如是说赞彼愚人：‘于法于义能知能解，明达根欲善为人说。’受他信施曾无惭愧，以谤法故，身及眷属俱堕地狱。 “文殊师利！我终不为无信之人说菩萨行、亦不为贪着在家之人说清净法、不为二见之人说解脱法、不为一见之人说出苦法、不为乐世之人说真净法。 “文殊师利！我于恒河沙等法门，以无著心为人演说；又于恒河沙等法门，以有着心为众生说。 “若有乐空众生，为说空法；若有乐智众生，为说智法；若有乐无相众生，为说无相法；若有乐有相众生，说有相法；若有乐慈众生，为说慈法；若有乐因缘众生，说因缘法；若有乐无因缘众生，说无因缘法。 “‘此是有威仪法，此是无威仪法；此是空法，此是有法；此是有为法，此是无为法；此是摄受法，此是覆盖法；此是凡夫法，此是圣人法；此是色法，此是不善法；此是愚人法，此是定法。’” 佛告文殊师利：“如是等一切法是般若波罗蜜道，彼愚痴人在所言说，不依如来真净教法，谤佛正法。” 尔时，文殊师利童子白佛言：“世尊！如佛所说，如是愚人以近恶友现身起谤。如是，世尊！以何因缘能免斯咎？” 佛告文殊师利：“我于往昔七年之中，昼夜六时忏悔身、口及与意业所作重罪，从是已 现代汉语译本 像这样赞美那些愚人：‘他们对于佛法和义理能够理解和通达，明了众生的根性和欲望，善于为他人解说。’他们接受他人的供养却毫无惭愧之心，因为诽谤佛法，自身及其眷属都会堕入地狱。 ‘文殊师利（Manjusri，菩萨名）！我绝不会为没有信仰的人宣说菩萨的修行，也不会为贪恋世俗生活的人宣说清净的佛法，不会为持有二元对立观点的人宣说解脱的法门，不会为执着于单一观点的人宣说脱离苦难的法门，也不会为贪图世俗享乐的人宣说真正清净的佛法。 ‘文殊师利！我对于像恒河沙一样多的法门，以不执着的心为他人演说；又对于像恒河沙一样多的法门，以执着的心为众生宣说。 ‘如果有的众生喜欢空性，我就为他们宣说空性的法门；如果有的众生喜欢智慧，我就为他们宣说智慧的法门；如果有的众生喜欢无相，我就为他们宣说无相的法门；如果有的众生喜欢有相，我就宣说有相的法门；如果有的众生喜欢慈悲，我就为他们宣说慈悲的法门；如果有的众生喜欢因缘，我就宣说因缘的法门；如果有的众生喜欢无因缘，我就宣说无因缘的法门。 ‘这是有威仪的法，这是没有威仪的法；这是空性的法，这是有实体的法；这是有为的法，这是无为的法；这是摄受的法，这是覆盖的法；这是凡夫的法，这是圣人的法；这是色法的法，这是不善的法；这是愚人的法，这是禅定的法。’ 佛告诉文殊师利：‘像这样的一切法都是般若波罗蜜（Prajnaparamita，智慧到彼岸）的道路，那些愚痴的人所说的话，不依据如来（Tathagata，佛的称号）真实清净的教法，诽谤佛的正法。’ 这时，文殊师利童子对佛说：‘世尊！正如您所说，这些愚人因为亲近恶友而现世就诽谤佛法。那么，世尊！通过什么因缘才能免除这种过失呢？’ 佛告诉文殊师利：‘我在过去七年中，日夜六时忏悔身、口和意所造作的严重罪业，从那时起，我已经不再造作这些罪业。’
English
English version Thus they praise those fools: ‘They are able to know and understand the Dharma and its meaning, are clear about the roots and desires of beings, and are good at explaining it to others.’ They receive offerings from others without any sense of shame, and because of slandering the Dharma, they and their families will fall into hell. ‘Manjusri! I will never speak of the Bodhisattva's practice to those without faith, nor will I speak of the pure Dharma to those who are attached to worldly life, nor will I speak of the path of liberation to those who hold dualistic views, nor will I speak of the path of escaping suffering to those who cling to a single view, nor will I speak of the truly pure Dharma to those who delight in worldly pleasures.’ ‘Manjusri! I explain Dharma doors as numerous as the sands of the Ganges River with a non-attached mind; and I also explain Dharma doors as numerous as the sands of the Ganges River to sentient beings with an attached mind.’ ‘If there are beings who delight in emptiness, I will explain the Dharma of emptiness for them; if there are beings who delight in wisdom, I will explain the Dharma of wisdom for them; if there are beings who delight in non-form, I will explain the Dharma of non-form for them; if there are beings who delight in form, I will explain the Dharma of form for them; if there are beings who delight in compassion, I will explain the Dharma of compassion for them; if there are beings who delight in causes and conditions, I will explain the Dharma of causes and conditions for them; if there are beings who delight in no causes and conditions, I will explain the Dharma of no causes and conditions for them.’ ‘This is the Dharma of proper conduct, this is the Dharma of improper conduct; this is the Dharma of emptiness, this is the Dharma of existence; this is the Dharma of conditioned phenomena, this is the Dharma of unconditioned phenomena; this is the Dharma of embracing, this is the Dharma of covering; this is the Dharma of ordinary beings, this is the Dharma of sages; this is the Dharma of form, this is the Dharma of unwholesome actions; this is the Dharma of fools, this is the Dharma of meditation.’ The Buddha told Manjusri: ‘All these Dharmas are the path of Prajnaparamita, and those foolish people, in what they say, do not rely on the Tathagata's true and pure teachings, and slander the Buddha's true Dharma.’ At that time, the youth Manjusri said to the Buddha: ‘World Honored One! As you have said, these foolish people slander the Dharma in this very life because of their association with evil friends. So, World Honored One! By what causes and conditions can one be freed from this fault?’ The Buddha told Manjusri: ‘In the past seven years, I have repented of the serious sins committed by my body, speech, and mind during the six periods of the day and night, and since then, I have not committed these sins.’ -------------------------------------------------------------------------------- 后，乃得清净。经十劫已，获得法忍。
Chinese
“文殊师利！当知此经是菩萨乘，未觉悟者能令觉悟。闻说此经若不信受，以此谤因堕于恶道。是诸菩萨明受我法，然后乃可为人宣说，如是受持能远恶趣。” 佛告文殊师利：“有四平等法，菩萨当学。云何为四？一者、菩萨于一切众生平等，二者、于一切法平等，三者、于菩提平等，四者、于说法平等；如是等四法。 “菩萨当知是四种法。菩萨知已，为众生说。若有信者，远离恶趣；若不信者，当堕恶道。若善男子、善女人住此四法，当知是人不堕恶趣。 “复有四法。云何为四？一者、于诸众生心无退转，二者、于诸法师而不轻毁，三者、于诸智人心不生谤，四者、于诸如来一切所说恒生尊重。如是四法，若有善男子、善女人能善修学，终不堕于诸恶趣中。 “复次，文殊师利！菩萨以恒河沙等诸佛刹土满中七宝，于恒河沙劫日日奉施恒河沙等诸佛世尊。若有善男子、善女人能于如是大乘方广微妙经典，乃至一句一偈读诵三遍，所获功德胜前布施所得功德。若有诵持此经典者，所获功德倍多于彼。设复有人修行布施、持戒、忍辱、精进、禅定、智慧六波罗蜜，所得功德亦不能及。 “文殊师利！如此经典，名义广大无与等者。汝 现代汉语译本：之后，才能得到清净。经过十劫之后，获得法忍（对佛法的理解和接受）。 ‘文殊师利（菩萨名，代表智慧）！应当知道这部经是菩萨乘（引导众生成佛的教法），能使未觉悟的人觉悟。听闻这部经如果不能信受，因为这种诽谤的因缘会堕入恶道。这些菩萨明白接受我的教法，然后才可以为他人宣说，这样受持能够远离恶趣。’ 佛告诉文殊师利：‘有四种平等法，菩萨应当学习。哪四种呢？第一，菩萨对于一切众生平等；第二，对于一切法平等；第三，对于菩提（觉悟）平等；第四，对于说法平等；就是这四种平等法。’ ‘菩萨应当知道这四种法。菩萨知道之后，为众生宣说。如果有相信的人，就能远离恶趣；如果不相信的人，就会堕入恶道。如果善男子、善女人安住在这四种法中，应当知道这个人不会堕入恶趣。’ ‘还有四种法。哪四种呢？第一，对于一切众生心不退转；第二，对于说法之师不轻视毁谤；第三，对于有智慧的人心不生诽谤；第四，对于一切如来（佛的称号）所说的话恒常生起尊重。这四种法，如果有善男子、善女人能够好好修学，最终不会堕入各种恶趣之中。’ ‘再者，文殊师利！菩萨用像恒河沙一样多的诸佛刹土（佛所教化的世界）装满七宝，在像恒河沙一样多的劫数中，每天都供养像恒河沙一样多的诸佛世尊。如果有善男子、善女人能够对于这样的大乘方广微妙经典，乃至一句一偈读诵三遍，所获得的功德胜过之前布施所得的功德。如果有诵持这部经典的人，所获得的功德比那更多。即使有人修行布施、持戒、忍辱、精进、禅定、智慧这六波罗蜜（菩萨修行的六种方法），所获得的功德也不能比得上。’ ‘文殊师利！这部经典，名义广大，没有可以与之相比的。你’
English
English version: Afterwards, one attains purity. After ten kalpas (eons), one obtains the Dharma-kṣānti (acceptance of the Dharma). 'Mañjuśrī (Bodhisattva of wisdom)! Know that this sutra is the Bodhisattva Vehicle (teachings that guide beings to Buddhahood), which can awaken those who are not yet awakened. If one hears this sutra and does not believe and accept it, due to this cause of slander, one will fall into evil realms. These Bodhisattvas, having clearly received my Dharma, may then proclaim it to others. Such upholding can keep one far from evil destinies.' The Buddha told Mañjuśrī: 'There are four equal Dharmas that Bodhisattvas should learn. What are the four? First, Bodhisattvas are equal towards all sentient beings; second, they are equal towards all Dharmas; third, they are equal towards Bodhi (enlightenment); fourth, they are equal towards the teaching of the Dharma; these are the four equal Dharmas.' 'Bodhisattvas should know these four Dharmas. Having known them, Bodhisattvas should proclaim them to sentient beings. If there are those who believe, they will be far from evil realms; if there are those who do not believe, they will fall into evil realms. If good men and good women abide in these four Dharmas, know that they will not fall into evil realms.' 'There are also four Dharmas. What are the four? First, one's mind does not regress towards all sentient beings; second, one does not belittle or slander the teachers of the Dharma; third, one does not give rise to slander in one's mind towards wise people; fourth, one always respects all the words spoken by all Tathāgatas (Buddhas). If good men and good women can cultivate these four Dharmas well, they will ultimately not fall into any of the evil realms.' 'Furthermore, Mañjuśrī! If a Bodhisattva were to fill Buddha-lands (worlds where Buddhas teach) as numerous as the sands of the Ganges River with seven treasures, and offer them daily to Buddhas and World Honored Ones as numerous as the sands of the Ganges River for kalpas as numerous as the sands of the Ganges River, if there are good men and good women who can read and recite even one verse or one line of such a Great Vehicle, vast, and profound sutra three times, the merit they obtain surpasses the merit obtained from the previous offerings. If there are those who recite and uphold this sutra, the merit they obtain is many times greater than that. Even if someone were to cultivate the six pāramitās (perfections) of giving, morality, patience, diligence, meditation, and wisdom, the merit they obtain would not be comparable.' 'Mañjuśrī! This sutra, its name and meaning are vast and incomparable. You' --------------------------------------------------------------------------------
Chinese
诸菩萨摩诃萨应善修学、受持、读诵，广为众生分别解说。” 尔时，一切大众乃至十方诸来菩萨摩诃萨等俱白佛言：“世尊！如是，如是！如佛所说，我等受持。” 说此法时，三十恒河沙诸菩萨等得无生法忍、七十恒河沙诸菩萨等于阿耨多罗三藐三菩提得不退转。 复有六十三亿百千那由他三千大千世界一切大众，闻佛所说心生欢喜，于八十劫度生死流；复于阿耨多罗三藐三菩提不退转，经六十三劫已，具足成就无上菩提。 彼诸菩萨及一切大众——天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人、非人等——闻佛所说，皆大欢喜，作礼奉行。 大乘方广总持经 现代汉语译本：诸位菩萨摩诃萨（菩萨中的大菩萨）应当好好修习、接受、持守、读诵这部经典，并为众生广泛地分别解说。 那时，所有在场的大众，乃至十方前来的菩萨摩诃萨等，都一起对佛说：‘世尊！是这样的，是这样的！正如佛所说，我们都接受并持守。’ 当佛陀宣说此法时，有三十个恒河沙数的菩萨证得了无生法忍（对一切法不生不灭的真理的领悟），有七十个恒河沙数的菩萨在阿耨多罗三藐三菩提（无上正等正觉）上得到了不退转的境界。 又有六十三亿百千那由他（极大的数量单位）个三千大千世界的一切大众，听闻佛陀所说，心中生起欢喜，在八十劫中度脱生死轮回；又在阿耨多罗三藐三菩提上得到不退转，经过六十三劫后，圆满成就无上菩提。 那些菩萨以及所有的大众——天、龙、夜叉（一种鬼神）、乾闼婆（天上的乐神）、阿修罗（一种好战的神）、迦楼罗（一种金翅鸟神）、紧那罗（天上的歌神）、摩睺罗伽（一种大蟒神）、人、非人等——听闻佛陀所说，都非常欢喜，行礼后遵奉教诲。 《大乘方广总持经》
English
English version: 'All Bodhisattva-Mahasattvas (great Bodhisattvas) should diligently study, receive, uphold, and recite this sutra, and widely explain it to all sentient beings.' At that time, all the assembly, including the Bodhisattva-Mahasattvas from the ten directions, said to the Buddha in unison: 'World Honored One! It is so, it is so! As the Buddha has said, we will receive and uphold it.' When this Dharma was being spoken, thirty Ganges sands of Bodhisattvas attained the 'non-origination forbearance' (understanding of the truth that all dharmas neither arise nor cease), and seventy Ganges sands of Bodhisattvas attained non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment). Furthermore, sixty-three billion hundred thousand nayutas (extremely large number units) of beings from three thousand great thousand worlds, upon hearing what the Buddha said, felt joy in their hearts, and in eighty kalpas (eons) they transcended the cycle of birth and death; they also attained non-retrogression in Anuttara-samyak-sambodhi, and after sixty-three kalpas, they fully achieved unsurpassed Bodhi. Those Bodhisattvas and all the assembly—Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (a type of warring god), Garudas (a type of golden-winged bird god), Kinnaras (celestial singers), Mahoragas (a type of great serpent god), humans, and non-humans—upon hearing what the Buddha said, were all greatly delighted, paid homage, and practiced accordingly. 'The Mahayana Extensive Dharani Sutra' --------------------------------------------------------------------------------