English
English version: Sihemei (私呵昧) said to the Buddha: 'After the Tathagata (如来, meaning 'Thus Gone One') has passed into Nirvana (灭度, meaning 'extinction' or 'passing away'), what merits are unattainable by other Buddhas?' The Buddha said: 'Young one! After the Tathagata has passed into Nirvana, there are six merits that are unattainable by other Buddhas. What are these six? First, after the Tathagata has passed into Nirvana, the relics (舍利, meaning 'relics of the Buddha') will be venerated, and gods (诸天), dragons (龙), ghosts and spirits (鬼神), Zhiliang gods (质谅神), music-playing gods (执乐神), golden bird gods (金鸟神), human-like gods (似人形神), chest-walking gods (胸臆行神), humans (人), and non-humans (非人) will all come to venerate the relics, paying homage without end. Second, after the Tathagata has passed into Nirvana, people will be able to escape from the Three Realms (三界) – the Desire Realm (欲界), the Form Realm (色界), and the Formless Realm (无色界). Third, after the Tathagata has passed into Nirvana, the fourfold disciples (四辈弟子, meaning monks, nuns, laymen, and laywomen) will perform meritorious deeds and make offerings to the Sangha (比丘僧, meaning 'community of monks'). Fourth, after the Tathagata has passed into Nirvana, the twelve divisions of scriptures (十二部经, referring to different categories of Buddhist scriptures) will be spread throughout Jambudvipa (阎浮提, referring to the world we live in). Fifth, after the Tathagata has passed into Nirvana, if border regions and great countries do not understand the scriptures, and in places where there is no righteousness, various non-Buddhist teachings (外道法) will flourish. Sixth, after the Tathagata has passed into Nirvana, if people hear of the Buddha's practices, the Buddha's supernatural powers (神足), the Buddha's transformations (变化), and the Buddha's wisdom (智慧), they will develop love and purity, and generate respectful thoughts. Through this cause and condition, they will be reborn in the heavens and receive blessings in the human realm. These six merits are unattainable by other Buddhas.' At that time, the Buddha spoke in verse: 'Those who venerate the relics, will become gods and humans, If they venerate the Sangha, they will always protect the monks. Those who abide by the Dharma and practice the Dharma, will transcend the Three Realms, Those who hear these essential teachings, should act accordingly in due time. If border regions and countries, hear of this supreme Dharma, If people hear of the Buddha's merits, they will immediately generate the Bodhi mind.' Sihemei (私呵昧) asked the Buddha: 'What is the ultimate and true path (无上正真道)?' The Buddha said: 'There are six truths. What are these six? First, the eye (眼) being separate from form (色) is truth; the ear (耳), nose (鼻), mouth (口), body (身), and mind (意) being separate from form is truth.' At that time, the Buddha spoke in verse: -------------------------------------------------------------------------------- “六非耳声与眼， 于其中了无色， 不相视是为谛， 其欲学当如是。 耳与鼻不相连， 是身口及与意， 莫令心起是事， 无所念是为谛。 无所想是为谛， 诸色着当远离， 诸所有不相连， 是所谓为正谛。” 尔时私呵昧便于佛前说偈言： “快善哉无念法， 何人闻不愿乐？ 诸恐惧皆度脱， 于爱欲无所著。” 佛尔时便为私呵昧童孺说偈言： “若无礼于诸佛， 亦无敬于正法， 不亲近于众僧， 闻是教便不喜。 若有人无有信， 亦于戒甚狭劣， 以怯弱无精进， 于是法便不可。 多瞋怒蔽卒暴， 志迷乱不感分， 性轻易无智虑， 是曹辈便不乐。 若魔子与魔使， 及邪见外道人， 坚住疑在罗网， 闻是言不信受。”
Chinese
私呵昧白佛言：“是曹辈非法器人，我当为作法器。唯愿佛授吾决！”便于佛前说偈言： “譬若坏器之人， 于大法不能持， 当用是过人故， 我为其作法器。 唯愿佛授我决， 今至意从内发， 当亲近善知识， 求菩萨与同志。 其贫者我令富， 不信者教令信， 弊恶者令持戒， 为人故皆拥护。 常为说忍清净， 开导之使悔过， 现代汉语译本 ‘六非耳声与眼，于其中了无色，不相视是为谛，其欲学当如是。’——六种感官（耳、声、眼）并非真实，在其中没有实在的色相，不执着于相互之间的联系才是真谛，想要学习的人应当这样去做。 ‘耳与鼻不相连，是身口及与意，莫令心起是事，无所念是为谛。’——耳与鼻等感官互不相连，身体、口、意也是如此，不要让心中生起这些事，没有任何念头才是真谛。 ‘无所想是为谛，诸色着当远离，诸所有不相连，是所谓为正谛。’——没有任何想法才是真谛，对于各种色相的执着应当远离，一切事物互不相连，这就是所谓的真正真谛。 当时，私呵昧（Sihamei）便在佛前说了偈语： ‘快善哉无念法，何人闻不愿乐？诸恐惧皆度脱，于爱欲无所著。’——多么美好啊，这无念之法！有谁听了会不欢喜呢？所有恐惧都能解脱，对于爱欲也没有任何执着。 佛陀当时便为私呵昧（Sihamei）童孺说了偈语： ‘若无礼于诸佛，亦无敬于正法，不亲近于众僧，闻是教便不喜。’——如果不尊敬诸佛，也不敬重正法，不亲近僧众，听闻这样的教诲便不欢喜。 ‘若有人无有信，亦于戒甚狭劣，以怯弱无精进，于是法便不可。’——如果有人没有信心，对于戒律也非常懈怠，因为怯懦而没有精进，那么对于这个法便无法理解。 ‘多瞋怒蔽卒暴，志迷乱不感分，性轻易无智虑，是曹辈便不乐。’——如果经常嗔怒、被蒙蔽而粗暴，意志迷乱而无法理解，天性轻浮而没有智慧，这些人便不会喜欢。 ‘若魔子与魔使，及邪见外道人，坚住疑在罗网，闻是言不信受。’——如果是魔的子孙和魔的使者，以及持有邪见的外道之人，坚守疑惑而身处罗网之中，听闻这些话也不会相信接受。 私呵昧（Sihamei）对佛说：‘这些人不是适合修法的器皿，我应当为他们成为修法的器皿。希望佛陀授予我决断！’便在佛前说了偈语： ‘譬若坏器之人，于大法不能持，当用是过人故，我为其作法器。’——譬如破损的器皿，无法盛装大法，应当利用这些过人之处，我为他们成为修法的器皿。 ‘唯愿佛授我决，今至意从内发，当亲近善知识，求菩萨与同志。’——希望佛陀授予我决断，现在我真诚地从内心发出誓愿，应当亲近善知识，寻求菩萨和志同道合的人。 ‘其贫者我令富，不信者教令信，弊恶者令持戒，为人故皆拥护。’——对于贫穷的人，我让他们变得富有；对于不相信的人，教导他们使其相信；对于行为恶劣的人，让他们持守戒律，为了他们而加以拥护。 ‘常为说忍清净，开导之使悔过，’——经常为他们讲述忍辱和清净，开导他们使其忏悔过错。
English
English version ‘The six are not ear, sound, and eye; within them, there is no form. Not regarding each other is the truth; those who wish to learn should do so.’—The six senses (ear, sound, and eye) are not real; within them, there is no substantial form. Not clinging to the connections between them is the truth; those who wish to learn should do so. ‘Ear and nose are not connected; so are body, mouth, and mind. Do not let the mind give rise to these things; having no thoughts is the truth.’—The senses like ear and nose are not connected to each other; so are body, mouth, and mind. Do not let these things arise in the mind; having no thoughts is the truth. ‘Having no thoughts is the truth; all attachments to forms should be abandoned. All things are not connected; this is what is called the true truth.’—Having no thoughts is the truth; all attachments to various forms should be abandoned. All things are not connected to each other; this is what is called the true truth. At that time, Sihamei then spoke a verse before the Buddha: ‘How wonderful is the Dharma of no-thought! Who would not rejoice upon hearing it? All fears are overcome, and there is no attachment to love and desire.’—How wonderful is this Dharma of no-thought! Who would not rejoice upon hearing it? All fears can be overcome, and there is no attachment to love and desire. The Buddha then spoke a verse for the child Sihamei: ‘If there is no reverence for the Buddhas, nor respect for the true Dharma, nor closeness to the Sangha, one will not rejoice upon hearing this teaching.’—If one does not respect the Buddhas, nor revere the true Dharma, nor be close to the Sangha, one will not rejoice upon hearing such teachings. ‘If one has no faith, and is very lax in precepts, and is timid without diligence, then this Dharma is not for them.’—If one has no faith, and is very lax in precepts, and is timid without diligence, then this Dharma cannot be understood. ‘Those who are often angry, obscured, and violent, whose minds are confused and cannot comprehend, who are frivolous and without wisdom, these people will not rejoice.’—Those who are often angry, obscured, and violent, whose minds are confused and cannot comprehend, who are frivolous and without wisdom, these people will not rejoice. ‘If they are the sons and servants of Mara, and heretics with wrong views, firmly dwelling in doubt within a net, they will not believe and accept these words.’—If they are the sons and servants of Mara, and heretics with wrong views, firmly dwelling in doubt within a net, they will not believe and accept these words. Sihamei said to the Buddha: ‘These people are not vessels for the Dharma; I shall make them vessels for the Dharma. May the Buddha grant me the resolution!’ Then he spoke a verse before the Buddha: ‘Like a broken vessel, unable to hold the great Dharma, I shall use these extraordinary qualities to make them vessels for the Dharma.’—Like a broken vessel, unable to hold the great Dharma, I shall use these extraordinary qualities to make them vessels for the Dharma. ‘May the Buddha grant me the resolution; now my sincere intention arises from within. I shall draw near to good teachers and seek Bodhisattvas and like-minded companions.’—May the Buddha grant me the resolution; now my sincere intention arises from within. I shall draw near to good teachers and seek Bodhisattvas and like-minded companions. ‘I shall make the poor rich, teach the faithless to believe, and cause the wicked to uphold the precepts, protecting them for their sake.’—I shall make the poor rich, teach the faithless to believe, and cause the wicked to uphold the precepts, protecting them for their sake. ‘I shall always speak of patience and purity, guiding them to repent of their faults.’—I shall always speak of patience and purity, guiding them to repent of their faults. -------------------------------------------------------------------------------- 及普明度无极， 蠕动类皆度脱。 以空法教导人， 令一切脱生死， 授菩萨发快心， 于法中所当行。 分舍利皆悉遍， 令众生得安隐， 留经戒于十方， 令一切常习行。”
Chinese
佛告私呵昧童孺言：“过去诸佛皆授若决已，我今亦当复授若决。今现在无央数国土诸佛转法轮者，是诸佛皆复授若决已。” 私呵昧童孺从佛闻所授决，便大欢喜，即住虚空去地百四十丈，从上下来，以头面着佛足，为佛作礼。 时五百弟子见大变化，便于佛前说偈言： “傥加教哀吾等， 唯愿佛授我决， 后五浊弊恶世， 吾等辈当持法。 若数谏及骂詈， 弊恶人加捶杖， 尔时世有是人， 我当教自悔责。 尔时世我曹等， 诸苦恼皆当忍， 为一切人非人， 授吾等以要决。 吾等辈悉朽身， 不贪惜于寿命， 但愿乐在空闲， 于供养无所慕。” 佛尔时便为五百弟子说偈言： “是五百诸弟子， 今悉来在此间， 当尔时于后世， 皆当发菩萨心。 犹当更小勤苦， 于寿命当短少， 当是时所在处， 见供养无央数。 我初发菩萨时， 亦世世忍勤苦， 若曹学当如是， 便自致人中王。 法本空无吾我 现代汉语译本： ‘及普明度无极，蠕动类皆度脱。’——以及用普遍的光明度化无边无际的众生，即使是蠕动的微小生命也能得到解脱。 ‘以空法教导人，令一切脱生死，’——用空性的佛法教导人们，使一切众生脱离生死的轮回。 ‘授菩萨发快心，于法中所当行。’——教导菩萨们发起迅速证悟的心，明白在佛法中应当修行的道路。 ‘分舍利皆悉遍，令众生得安隐，’——将佛陀的舍利普遍分给各地，使众生得到安稳和宁静。 ‘留经戒于十方，令一切常习行。’——将佛经和戒律留在十方世界，使一切众生能够经常学习和修行。 佛告诉私呵昧童孺（Sihamei，一位年轻的修行者）说：‘过去的诸佛都已经这样授记过了，我现在也将要为你授记。现在无数国土中的诸佛都在转法轮，这些佛也都已经这样授记过了。’ 私呵昧童孺从佛那里听到了授记，非常欢喜，立即升到虚空中，离地面一百四十丈高，然后从空中下来，用头面触碰佛的脚，向佛顶礼。 当时，五百位弟子看到这种巨大的变化，于是在佛前说了以下偈语： ‘傥加教哀吾等，唯愿佛授我决，’——如果佛陀您能慈悲教导我们，我们只希望佛陀您能为我们授记。 ‘后五浊弊恶世，吾等辈当持法。’——在未来充满五浊（指劫浊、见浊、烦恼浊、众生浊、命浊）的恶劣世界里，我们这些人应当护持佛法。 ‘若数谏及骂詈，弊恶人加捶杖，尔时世有是人，我当教自悔责。’——如果有人屡次劝谏却遭到辱骂，甚至被邪恶的人殴打，那时如果还有这样的人存在，我应当教导他们自我反省和忏悔。 ‘尔时世我曹等，诸苦恼皆当忍，为一切人非人，授吾等以要决。’——那时，我们这些人，对于各种苦恼都应当忍受，为了所有的人和非人（指天龙八部等），请您为我们授记。 ‘吾等辈悉朽身，不贪惜于寿命，但愿乐在空闲，于供养无所慕。’——我们这些人即使身体会衰朽，也不会贪恋和珍惜寿命，只希望能够在空闲的地方修行，对于供养没有任何贪求。 佛陀当时就为这五百位弟子说了以下偈语： ‘是五百诸弟子，今悉来在此间，当尔时于后世，皆当发菩萨心。’——这五百位弟子，现在都聚集在这里，他们将来在后世，都应当发起菩萨心。 ‘犹当更小勤苦，于寿命当短少，当是时所在处，见供养无央数。’——他们仍然会经历一些小的勤苦，寿命也会相对短少，但那时他们无论在哪里，都会看到无数的供养。 ‘我初发菩萨时，亦世世忍勤苦，若曹学当如是，便自致人中王。’——我最初发菩萨心的时候，也世世代代忍受勤苦，你们如果学习我这样做，就能成为人中的国王（指佛陀）。 ‘法本空无吾我’——佛法的本质是空性的，没有‘我’的概念。