English
English version: Then, that person approached the Buddha's feet and said to the Buddha: 'World Honored One! I have committed the karma of killing, and I am afraid that I will fall into the great hell in the future. I hope that the Buddha will have compassion and save me.' The Buddha said: 'Excellent. Good man! Now speak truthfully before the Buddha. From what thought did the karma you created arise? What is the nature of the karma?' At this time, because this person's roots of goodness were mature, after hearing the Buddha's words, great flames emerged from all the pores of his body, revolving around his body. He immediately said: 'I now take refuge in the Buddha, and I hope that the Buddha will save me.' At this time, the World Honored One extended his golden right hand and placed it on his head. Immediately, the flames on this person's body were extinguished, he was freed from suffering, obtained great joy, and generated pure faith. He put his palms together towards the Buddha and said to the Buddha: 'Rare, World Honored One! I previously heard the Buddha extensively expound the Dharma of the pure Dharma realm being free from characteristics. I now realize that the nature of karmic sins is emptiness, and I no longer generate thoughts of fear. I now also wish to joyfully renounce the household life in the Buddha's Dharma, cultivate pure conduct, and I hope that the Buddha will accept me.' The Buddha said: 'Excellent. Now is the right time to accept you.' Immediately, this person's hair and beard naturally fell off, and a kasaya (Kashaya - monastic robe) was draped over his body, becoming the appearance of a Bhiksu (Bhiksu - Buddhist monk) – like a monk who has practiced for many years, with his senses harmonized, his demeanor dignified, and his wishes fulfilled. At this time, the World Honored One expounded the Dharma of the Four Noble Truths (Four Noble Truths) for him. After hearing the Dharma, he immediately became free from dust and defilements, obtained the pure Dharma eye, and again carefully examined the Truth. Immediately, in the assembly, he attained the fruit of Arhat (Arhat - enlightened being), and said to the Buddha: 'World Honored One! I now wish to enter Nirvana (Nirvana - state of enlightenment), and I hope that the Buddha will permit it.' The Buddha said: 'As you wish.' At this time, the Bhiksu (Bhiksu - Buddhist monk) leaped into the sky, as high as seven Tala trees (seven Tala trees), transformed into flames and burned his body, completely extinguished without remainder. Immediately, hundreds of thousands of devas (devas - celestial beings) in the assembly generated rare minds, and each expressed their reverence. 'The Sutra of the Unprecedented Righteous Dharma Spoken by the Buddha', Volume 5 'The Sutra of the Unprecedented Righteous Dharma Spoken by the Buddha', Volume 6 --------------------------------------------------------------------------------
Chinese
西天译经三藏朝奉大夫试鸿胪卿传教大师臣法天奉 诏译 尔时，尊者舍利子见造杀业人归佛出家得证圣果如是希有事已，前白佛言：“希有，世尊！如来大慈，善巧方便宣说正法。所有造杀业者罪根深重，如来于刹那间善为救度，令得解脱，斯乃诸佛、如来方便之力。其所说法皆是诸佛境界，唯妙吉祥大士及诸菩萨被精进铠者而善了知，非是我等声闻、缘觉境界。何以故？诸声闻人智慧狭劣，尚不能分别众生机宜，岂能解了方便之法？” 佛言：“如是，如是。舍利子！诸佛境界，唯诸菩萨得忍法具足者而能趣入。汝声闻人虽离补特伽罗之见，唯乐趣求自利涅盘；虽复修习头陀功德，亦唯乐求戒、定、慧具足，不乐修学诸佛之法。诸所施作有相、有碍，是故，于佛境界莫能思议。 “舍利子！汝今当知：适所化度造杀业者，此人已曾于五百佛所恭敬供养种诸善根，亦曾得闻如是之法。是故，此人今于我前闻说正法，以宿善根力得见诸法真实之理，如法解脱。 “复次，舍利子！若人于此正法得闻一四句偈者，是人不堕恶趣，离苦解脱，决定成佛一切智。何况受持、读诵、如法修行？是人所获功德无量无边。” 尔时，妙吉祥菩萨与诸菩萨摩诃萨众，及迦叶等诸大声闻，摩伽 现代汉语译本 西天译经三藏朝奉大夫试鸿胪卿传教大师臣法天奉 诏译 当时，尊者舍利子（Sariputra，佛陀十大弟子之一，以智慧著称）见到造作杀业的人皈依佛门出家，最终证得圣果这样稀有的事情后，上前禀告佛陀说：‘稀有啊，世尊！如来（Tathagata，佛陀的称号之一）具有伟大的慈悲心，善于运用巧妙的方法宣说正法。那些造作杀业的人罪根深重，如来在极短的时间内善巧地救度他们，使他们得到解脱，这实在是诸佛、如来的方便之力。如来所说的法都是诸佛的境界，只有妙吉祥大士（Manjusri，文殊菩萨的别称）以及那些披着精进铠甲的菩萨才能真正了解，不是我们这些声闻（Sravaka，听闻佛陀教诲而证悟的弟子）、缘觉（Pratyekabuddha，不依师教，自己悟道的修行者）所能理解的境界。为什么呢？因为我们这些声闻的智慧狭隘浅薄，尚且不能分辨众生的根器和适应性，又怎么能理解如来的方便之法呢？’ 佛陀说：‘是这样的，是这样的。舍利子！诸佛的境界，只有那些得到菩萨忍辱法并且具足的人才能进入。你们这些声闻之人虽然已经脱离了对‘补特伽罗’（Pudgala，意为‘人’或‘个体’，此处指对自我的执着）的见解，却只喜欢追求自身的利益和涅盘（Nirvana，佛教术语，指解脱生死轮回的境界）；即使你们修习头陀（Dhuta，佛教的苦行）功德，也只是喜欢追求戒、定、慧的圆满具足，而不喜欢修学诸佛的法。你们所做的事情都是有形相、有障碍的，因此，对于佛的境界无法思议。’ ‘舍利子！你现在应当知道：刚才被我所化度的那个造杀业的人，此人过去曾经在五百位佛的面前恭敬供养，种下各种善根，也曾经听闻过这样的法。因此，这个人今天在我面前听闻正法，凭借着过去所种的善根之力，得以见到诸法真实的道理，从而如法解脱。’ ‘此外，舍利子！如果有人能够听闻到这正法中的一句四句偈，这个人就不会堕入恶趣，能够脱离痛苦得到解脱，必定能够成就佛的一切智慧。更何况是受持、读诵、如法修行呢？这样的人所获得的功德是无量无边的。’ 当时，妙吉祥菩萨（Manjusri，文殊菩萨）与诸位菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）以及迦叶（Kasyapa，佛陀的弟子之一）等各位大声闻，摩伽
English
English version Translated by Tripitaka Dharma Master Fa Tian, Minister of the Honglu Temple and Teaching Master under the Imperial Order from the Western Heaven. At that time, the Venerable Sariputra (Sariputra, one of the ten principal disciples of the Buddha, known for his wisdom), having witnessed the rare event of a person who had committed murderous deeds renouncing the world, joining the Sangha, and attaining the holy fruit, stepped forward and said to the Buddha: 'It is rare, O World Honored One! The Tathagata (Tathagata, one of the titles of the Buddha) possesses great compassion and skillfully expounds the Dharma. Those who commit murderous deeds have deeply rooted sins, yet the Tathagata skillfully saves them in an instant, enabling them to attain liberation. This is indeed the power of the expedient means of all Buddhas and Tathagatas. The Dharma spoken by the Tathagata is the realm of all Buddhas, which only the great being Manjusri (Manjusri, another name for Manjusri Bodhisattva) and those Bodhisattvas who are clad in the armor of diligence can truly understand, and it is not the realm of us Sravakas (Sravaka, disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment on their own without a teacher). Why is this so? Because the wisdom of us Sravakas is narrow and shallow, and we are not even able to discern the capacities and suitability of beings, how can we understand the expedient means of the Tathagata?' The Buddha said: 'It is so, it is so, Sariputra! The realm of the Buddhas can only be entered by those Bodhisattvas who have attained the forbearance of the Dharma and are fully endowed with it. Although you Sravakas have abandoned the view of 'Pudgala' (Pudgala, meaning 'person' or 'individual,' here referring to attachment to self), you only delight in seeking your own benefit and Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death); even if you cultivate the virtues of Dhuta (Dhuta, Buddhist ascetic practices), you only delight in seeking the perfection of morality, concentration, and wisdom, and do not delight in studying the Dharma of all Buddhas. All that you do is with form and obstruction, therefore, you are unable to fathom the realm of the Buddhas.' 'Sariputra! You should now know that the person who committed murderous deeds and was just transformed by me, this person had in the past made respectful offerings to five hundred Buddhas, planting various good roots, and had also heard such Dharma. Therefore, this person today hears the Dharma in my presence, and by the power of the good roots planted in the past, is able to see the true principle of all Dharmas, and thus attains liberation in accordance with the Dharma.' 'Furthermore, Sariputra! If a person is able to hear even one four-line verse of this Dharma, that person will not fall into the evil realms, will be able to escape suffering and attain liberation, and will definitely attain the all-knowing wisdom of a Buddha. How much more so if they uphold, recite, and practice in accordance with the Dharma? The merit acquired by such a person is immeasurable and boundless.' At that time, Manjusri Bodhisattva (Manjusri, Manjusri Bodhisattva) together with the assembly of Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas) and the great Sravakas such as Kasyapa (Kasyapa, one of the Buddha's disciples), Maga --------------------------------------------------------------------------------
Chinese
陀国王并其官属，同时还诣鹫峰山中释迦牟尼佛会。到佛会已，各礼佛足退住一面。 尔时，尊者舍利子即谓摩伽陀王言：“汝所爱乐大乘希有之法，妙吉祥菩萨已广为汝开示演说。汝于是法实了解不？” 王言：“尊者！我已解了希有之法。” 舍利子言：“汝当如何作了解耶？” 答曰：“如我意者，于一切法离诸染着，无得、无失，非取、非舍，非心境界，无所得相，是真实法。如是了知，疑惑永灭，一切障累无所从生。” 尔时，舍利子白佛言：“世尊！此摩伽陀王善根成熟，爱乐大乘甚深法味。见法无生，尽诸业障，为实灭尽？为有余耶？是事云何？愿佛为说。” 佛言：“舍利子！此王所有业障皆悉灭尽，无余可得。舍利子！譬如芥子，其量微小，须弥山王能摧灭不？汝今当知：王之业障犹如芥子，我所宣说甚深之法如彼山王。是故，此王闻甚深法，岂有障累不灭尽耶？” 舍利子言：“希有，世尊！此王利根明达而能闻法解了，灭尽诸障。如佛所言，诚不虚耳。” 佛言：“舍利子！此王曾于过去七十二俱胝佛所恭敬供养、种诸善根，于彼佛所已闻正法，由是善根当来决定得证阿耨多罗三藐三菩提。” 复次，佛告舍利子：“汝见此妙吉祥菩 现代汉语译本 摩伽陀国王（Magadha King）和他的官员们，一同来到鹫峰山（Vulture Peak Mountain），参加释迦牟尼佛（Sakyamuni Buddha）的法会。到达法会后，他们各自礼拜佛足，然后退到一旁站立。 当时，尊者舍利子（Sariputra）对摩伽陀国王说：‘你所喜爱和乐于接受的大乘（Mahayana）稀有之法，妙吉祥菩萨（Manjushri Bodhisattva）已经为你广泛地开示和演说了。你对于这个法，真的了解了吗？’ 国王回答说：‘尊者！我已经了解了这稀有之法。’ 舍利子问：‘你是如何理解的呢？’ 国王回答说：‘依我之见，对于一切法，都应远离各种染着，没有得到，也没有失去，不取，也不舍，不是心的境界，没有可以得到的相状，这就是真实的法。像这样了解，疑惑就会永远消灭，一切障碍和牵累都不会产生。’ 当时，舍利子对佛说：‘世尊！这位摩伽陀国王善根已经成熟，喜爱和乐于接受大乘甚深的法味。他见法无生，是否已经完全灭尽了一切业障？还是还有剩余？这件事是怎样的？希望佛能为我们解说。’ 佛说：‘舍利子！这位国王所有的业障都已经完全灭尽，没有剩余了。舍利子！譬如芥子，它的体积非常微小，须弥山王（Mount Sumeru）能够摧毁它吗？你现在应当知道：国王的业障就像芥子，我所宣说的甚深之法就像须弥山王。因此，这位国王听闻了甚深之法，怎么会有业障不能灭尽呢？’ 舍利子说：‘稀有啊，世尊！这位国王根器锐利，聪明通达，能够听闻佛法并理解，灭尽一切业障。正如佛所说，确实不虚妄啊。’ 佛说：‘舍利子！这位国王曾在过去七十二俱胝（koti，一俱胝为一千万）佛所恭敬供养，种植各种善根，在那些佛所已经听闻正法，由于这些善根，他将来必定能够证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’ 佛又告诉舍利子：‘你看到这位妙吉祥菩萨（Manjushri Bodhisattva）了吗？’