Chinese
大正藏第 14 册 No. 0545 佛说德护长者经 No. 545 佛说德护长者经卷上 隋天竺三藏那连提耶舍译 如是我闻： 一时，佛住王舍城耆阇崛山中，与大比丘众千二百五十人；大菩萨众五百人俱，各从佛刹而来集会，得无所有无作行神通，得幻生神通，得清净离尘信心成就，得无障碍闻生，得深入一切相如幻，得如影身遍现一切佛刹，得如响声能持法轮，得如梦智随顺见一切世界，得能随顺阿僧祇如来行处，得无障无碍大智境界。 其名曰：清净辩才菩萨、放光焰菩萨、端严藏菩萨、无量光菩萨、杂藏菩萨、不定住佛刹菩萨、说佛法丈夫月菩萨、陀罗尼善根成住菩萨、毗卢遮那差别藏菩萨，如是等五百大菩萨俱；一一菩萨，各有阿僧祇菩萨以为眷属。 尔时，天、龙、夜叉、揵闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽，比丘、比丘尼、优婆塞、优婆夷，国王、大臣、沙门、婆罗门、刹利、长者、居士及诸小王、种种外道，信心清净，尊重恭敬赞叹如来，多以上妙衣服、饮食、卧具、汤药种种供养，供养如来。 佛以慈心为欲利益诸众生故，受彼供养非为贪故。何以故？一切福田中，佛田最胜。如来具足无量定、无量慧、无量解脱、 现代汉语译本 《佛说德护长者经》卷上 隋朝天竺三藏那连提耶舍译 我是这样听说的： 一时，佛陀住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，与一千二百五十位大比丘众，以及五百位大菩萨众在一起。这些菩萨各自从不同的佛刹（Buddhakṣetra）而来，他们获得了无所有无作行神通，获得了幻生神通，获得了清净离尘的信心成就，获得了无障碍的听闻能力，获得了深入一切法相如幻的能力，获得了如影随形般遍现一切佛刹的能力，获得了如响声般能持法轮的能力，获得了如梦般的智慧，能够随顺地见到一切世界，获得了能够随顺无量无数如来行处的能力，获得了无障无碍的大智慧境界。 他们的名字是：清净辩才菩萨（Śuddha-pratibhāna Bodhisattva）、放光焰菩萨（Prakāśa-jvāla Bodhisattva）、端严藏菩萨（Śrī-vyūha Bodhisattva）、无量光菩萨（Amitābha Bodhisattva）、杂藏菩萨（Miśra-vyūha Bodhisattva）、不定住佛刹菩萨（Aniyata-sthāna-buddhakṣetra Bodhisattva）、说佛法丈夫月菩萨（Dharma-bhāṣaka-puruṣa-candra Bodhisattva）、陀罗尼善根成住菩萨（Dhāraṇī-kuśala-mūla-sthita Bodhisattva）、毗卢遮那差别藏菩萨（Vairocana-viśeṣa-vyūha Bodhisattva），像这样的五百位大菩萨都在场；每一位菩萨，都有无量无数的菩萨作为眷属。 当时，天（Deva）、龙（Nāga）、夜叉（Yakṣa）、揵闼婆（Gandharva）、阿修罗（Asura）、迦楼罗（Garuḍa）、紧那罗（Kiṃnara）、摩睺罗伽（Mahoraga），比丘（Bhikṣu）、比丘尼（Bhikṣuṇī）、优婆塞（Upāsaka）、优婆夷（Upāsikā），国王、大臣、沙门（Śrāmaṇa）、婆罗门（Brāhmaṇa）、刹帝利（Kṣatriya）、长者、居士以及各位小王、各种外道，都以清净的信心，尊重恭敬地赞叹如来，大多用上妙的衣服、饮食、卧具、汤药等种种物品供养如来。 佛陀以慈悲心，为了利益一切众生的缘故，接受他们的供养，并非因为贪婪的缘故。为什么呢？因为在一切福田中，佛田是最殊胜的。如来具足无量的禅定、无量的智慧、无量的解脱。
English
English version The Sutra of Elder Guṇarakṣita Spoken by the Buddha, Volume 1 Translated by Narendrayasas of Tianzhu (India) of the Sui Dynasty Thus have I heard: At one time, the Buddha was staying in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with a great assembly of twelve hundred and fifty Bhikṣus (monks), and five hundred great Bodhisattvas. Each of these Bodhisattvas came from their respective Buddhakṣetras (Buddha-fields), having attained unobstructed and unconditioned supernatural powers, having attained the supernatural power of illusory birth, having attained pure and undefiled faith, having attained unobstructed hearing, having attained the ability to deeply understand all phenomena as illusions, having attained the ability to manifest everywhere in all Buddha-fields like a shadow, having attained the ability to uphold the Dharma wheel like an echo, having attained dream-like wisdom to perceive all worlds accordingly, having attained the ability to accord with the practices of countless Tathāgatas (Thus Come Ones), and having attained the realm of unobstructed and unimpeded great wisdom. Their names were: Bodhisattva Śuddha-pratibhāna (Pure Eloquence), Bodhisattva Prakāśa-jvāla (Radiant Flame), Bodhisattva Śrī-vyūha (Glorious Array), Bodhisattva Amitābha (Immeasurable Light), Bodhisattva Miśra-vyūha (Mixed Array), Bodhisattva Aniyata-sthāna-buddhakṣetra (Unfixed Abode in Buddha-fields), Bodhisattva Dharma-bhāṣaka-puruṣa-candra (Moon of the Man Who Speaks the Dharma), Bodhisattva Dhāraṇī-kuśala-mūla-sthita (Established in the Roots of Goodness of Dhāraṇī), Bodhisattva Vairocana-viśeṣa-vyūha (Distinctive Array of Vairocana). Such were the five hundred great Bodhisattvas present; each Bodhisattva had countless Bodhisattvas as their retinue. At that time, Devas (gods), Nāgas (dragons), Yakṣas (demons), Gandharvas (celestial musicians), Asuras (demi-gods), Garuḍas (mythical birds), Kiṃnaras (celestial musicians), Mahoragas (great serpents), Bhikṣus (monks), Bhikṣuṇīs (nuns), Upāsakas (male lay followers), Upāsikās (female lay followers), kings, ministers, Śrāmaṇas (ascetics), Brāhmaṇas (priests), Kṣatriyas (warriors), elders, householders, as well as various minor kings and various heretics, with pure faith, respectfully praised the Tathāgata, and offered various excellent clothes, food, bedding, medicine, and other offerings to the Tathāgata. The Buddha, with a compassionate heart, accepted their offerings for the benefit of all sentient beings, not out of greed. Why? Because among all fields of merit, the Buddha-field is the most supreme. The Tathāgata is complete with immeasurable Samādhi (concentration), immeasurable wisdom, and immeasurable liberation. --------------------------------------------------------------------------------
Chinese
无量解脱知见，如虚空无边、法界无边，五分法身亦复无边；能舍施者增大功德，成就不可思议果报。又是一切世间导师，善能教导一切众生令不舍佛法；乐福德者为作无尽福田，于一切众生行平等慈，于一切智得解脱自在。 时，诸外道遮罗迦、波利婆阇迦等一切外道，远离信心但生贪欲，又以不得恭敬、供养、尊重、赞叹、衣服、饮食、卧具、汤药而生嫉妒。见佛相好端严，多有徒众眷属，诸外道等无如是事，而生嫉妒。见佛具四辩才，能说诸法，自无辩才而生嫉妒。见佛大得利养，自不得故，诽谤于佛作大恶名。见佛威德尊重，见者悚惧如大国王，自无威德故生诽谤。见佛具足内外功德，三十二相一切种智，众生爱乐，自无此事而生诽谤。见佛具足神通智慧，隐显自在变现无碍，一身为多、多身为一，身力自在乃至梵世。善知过去、未来一切业报差别之相，善知现在众生心行如应说法，贪欲多者为说不净观法，瞋恚多者为说慈悲观法，愚痴多者为说因缘观法，众生信受远离贪欲瞋恚愚痴，诸外道等无如是事，而生嫉妒为作恶名。见佛具足四无所畏，大师子吼决定能说，若如是者得沙门果，不如是者无沙门果，诸外道等无实知见，颠倒谬说故生诽谤。见佛具足大慈大悲怜愍一切，于诸众生而得自在，如观掌 现代汉语译本：无量的解脱知见，就像虚空一样没有边际，法界（Dharmadhatu，一切法的总称）也一样没有边际，五分法身（Five aggregates of the Dharma body，戒、定、慧、解脱、解脱知见）也没有边际；能够布施的人会增长功德，成就不可思议的果报。而且是一切世间的导师，善于教导一切众生不舍弃佛法；对于喜爱福德的人，就为他们开辟无尽的福田，对于一切众生施行平等的慈悲，在一切智慧中得到解脱自在。 当时，那些外道遮罗迦（Caraka，古印度游行僧侣）、波利婆阇迦（Parivrajaka，古印度游行僧侣）等一切外道，远离信心，只生起贪欲，又因为得不到恭敬、供养、尊重、赞叹、衣服、饮食、卧具、汤药而生起嫉妒。他们看到佛陀相貌庄严美好，有很多弟子眷属，这些外道没有这样的情况，就生起嫉妒。他们看到佛陀具备四种辩才，能够演说诸法，自己没有辩才就生起嫉妒。他们看到佛陀得到很多供养，自己得不到，就诽谤佛陀，制造恶名。他们看到佛陀威德尊贵，见到的人都感到敬畏，像见到大国王一样，自己没有威德，就生起诽谤。他们看到佛陀具足内外功德，三十二相（Thirty-two marks of a Buddha，佛陀的三十二种殊胜的身体特征）和一切种智（Omniscience，佛陀所证悟的一切智慧），众生都喜爱他，自己没有这些，就生起诽谤。他们看到佛陀具足神通智慧，隐身显现自在，变化显现没有障碍，一个身体可以变成多个身体，多个身体可以变成一个身体，身力自在，甚至可以到达梵天世界。善于了解过去、未来一切业报的差别之相，善于了解现在众生的心行，根据情况说法，对于贪欲多的人，就为他们演说不净观法（Impurity contemplation，观想身体不净以去除贪欲的方法），对于嗔恚多的人，就为他们演说慈悲观法（Loving-kindness meditation，修习慈悲心的方法），对于愚痴多的人，就为他们演说因缘观法（Dependent origination contemplation，观想事物之间相互依存的道理的方法），众生信受奉行，远离贪欲、嗔恚、愚痴，这些外道没有这样的情况，就生起嫉妒，制造恶名。他们看到佛陀具足四无所畏（Four kinds of fearlessness，佛陀的四种无畏惧的特质），像大师子吼一样，能够确定地说，如果这样做就能得到沙门果（Fruits of asceticism，修行所证得的果位），不这样做就得不到沙门果，这些外道没有真实的知见，颠倒谬误地说，所以生起诽谤。他们看到佛陀具足大慈大悲，怜悯一切，对于众生得到自在，就像观看手掌一样。
English
English version: Immeasurable liberation, knowledge, and vision are like the boundless void, the boundless Dharmadhatu (the totality of all dharmas), and the fivefold Dharma body (sila, samadhi, prajna, vimutti, vimuttinanadassana) is also boundless; those who are able to give alms increase their merits and achieve inconceivable rewards. Moreover, he is the guide of all worlds, skillfully teaching all beings not to abandon the Buddha Dharma; for those who delight in merit, he creates endless fields of merit, practicing equal compassion towards all beings, and attaining liberation and freedom in all wisdom. At that time, those non-Buddhist Carakas (ancient Indian wandering ascetics), Parivrajakas (ancient Indian wandering ascetics), and all other non-Buddhists, were far from faith and only gave rise to greed, and they also became jealous because they did not receive reverence, offerings, respect, praise, clothing, food, bedding, and medicine. Seeing the Buddha's beautiful and dignified appearance, and that he had many disciples and followers, which the non-Buddhists did not have, they became jealous. Seeing that the Buddha possessed the four kinds of eloquence and could expound the Dharma, while they themselves had no eloquence, they became jealous. Seeing that the Buddha received great benefits and offerings, while they did not, they slandered the Buddha and created a bad reputation for him. Seeing the Buddha's majestic virtue and respect, and that those who saw him were in awe, as if seeing a great king, while they themselves had no majestic virtue, they became slanderous. Seeing that the Buddha possessed inner and outer merits, the thirty-two marks (Thirty-two marks of a Buddha) and omniscience (Omniscience), and that beings loved him, while they themselves had none of these, they became slanderous. Seeing that the Buddha possessed supernatural powers and wisdom, and was free to appear and disappear, and to transform without obstruction, one body could become many bodies, and many bodies could become one body, and his bodily strength was free, even reaching the Brahma world. He skillfully knew the differences in the karmic retributions of the past and future, and skillfully knew the minds and actions of present beings, and taught the Dharma accordingly; for those with much greed, he expounded the contemplation of impurity (Impurity contemplation), for those with much anger, he expounded the contemplation of loving-kindness (Loving-kindness meditation), and for those with much ignorance, he expounded the contemplation of dependent origination (Dependent origination contemplation), and beings believed and practiced, and were far from greed, anger, and ignorance, which the non-Buddhists did not have, so they became jealous and created a bad reputation. Seeing that the Buddha possessed the four kinds of fearlessness (Four kinds of fearlessness), and like a great lion's roar, could definitively say, 'If you do this, you will attain the fruits of asceticism (Fruits of asceticism), and if you do not do this, you will not attain the fruits of asceticism,' these non-Buddhists had no real knowledge and understanding, and spoke perversely and erroneously, so they became slanderous. Seeing that the Buddha possessed great compassion and pity for all, and was free with all beings, as if viewing the palm of his hand. --------------------------------------------------------------------------------
Chinese
中庵摩勒果，自无此事而生诽谤。见佛多得供养尊重赞叹天人钦仰，不得如是具足供养，心生嫉妒为作恶名。见佛如是种种功德具不可坏，自不具故而生嫉妒诽谤如来。 彼诸外道，过去福尽新福不生，入于恶见旷野稠林。譬如有人入大旷野，迷失正道不能得出。彼诸外道亦复如是，离于智慧，于诸恶见不能得出，不信正法，不供养僧，失于善根，生种种恶见，有所言说悉皆颠倒，不信业报，不知十二因缘等法，行恶见稠林非真实道，于诸法中如生盲人。 时诸外道六师眷属，及裸形外道等悉皆聚集，诣论议堂而共议言：“瞿昙沙门昔未出时，未见大沙门时，此阎浮提一切人民悉归属我，信伏我法，随我所欲。瞿昙出世，一切人民舍我等法，不复供给衣服、饮食、卧具、汤药，亦不恭敬、尊重、赞叹，不受我语。我等今者当设何计？” 复更议言：“瞿昙沙门，虽复具足福德智慧，能化央伽摩陀罗国，一切人民悉令归化，而不能化彼之德护长者一人。此王舍城，惟彼长者不信瞿昙，独受我法，供养、恭敬、尊重、赞叹，布施我等衣服饮食，惟属我等尼揵陀若提子、末伽利拘舍梨子、般浮多迦旃延、删阇耶毗罗坻子、阿支罗翅舍甘婆罗、富兰那迦叶等大众之师，诸余沙门及婆罗门，初亦未曾得至彼门 现代汉语译本：就像中庵摩勒果（一种水果），本来没有这样的事却产生了诽谤。看见佛陀得到许多供养、尊重和赞叹，天人都钦佩仰慕，（外道）不能像佛陀那样得到具足的供养，心中产生嫉妒，就给佛陀制造恶名。看见佛陀具有这样种种不可摧毁的功德，自己却没有，因此产生嫉妒而诽谤如来。 那些外道，过去的福报已经用尽，新的福报又没有产生，进入了充满恶见的旷野稠林。譬如有人进入大旷野，迷失了正道，不能出来。那些外道也像这样，远离了智慧，在各种恶见中不能自拔，不相信正法，不供养僧众，失去了善根，产生种种恶见，所说的话全部都是颠倒的，不相信业报，不知道十二因缘等法，行走在恶见的稠林中，而不是真实的道路，对于各种佛法，就像是天生的盲人。 当时，那些外道六师（富兰那迦叶、末伽梨拘舍梨子、阿支罗翅舍甘婆罗、般浮陀迦旃延、删阇耶毗罗坻子、尼揵陀若提子）的眷属，以及裸形外道等全部聚集在一起，来到论议堂共同商议说：‘瞿昙沙门（释迦牟尼佛）以前没有出现的时候，没有见到大沙门的时候，这阎浮提（我们所居住的这个世界）的一切人民都归属于我们，信服我们的法，随从我们的意愿。瞿昙出世后，一切人民都舍弃了我们的法，不再供给衣服、饮食、卧具、汤药，也不再恭敬、尊重、赞叹我们，不听从我们的话。我们现在应当想什么办法呢？’ 又进一步商议说：‘瞿昙沙门，即使具足福德和智慧，能够教化央伽（古印度十六大国之一）和摩陀罗国（古印度十六大国之一），使一切人民都归顺教化，却不能教化那位德护长者一个人。这王舍城（古印度摩揭陀国的首都），只有那位长者不相信瞿昙，独自接受我们的法，供养、恭敬、尊重、赞叹我们，布施给我们衣服和饮食，只属于我们尼揵陀若提子（耆那教创始人）、末伽梨拘舍梨子（宿命论者）、般浮多迦旃延（怀疑论者）、删阇耶毗罗坻子（不可知论者）、阿支罗翅舍甘婆罗（享乐主义者）、富兰那迦叶（无道德论者）等大众的老师，其他的沙门和婆罗门，起初也从来没有能够到达他的家门。’