Chinese
诸罪，若头痛，便除其罪。若乱意，若见诽谤，若见轻易，若少得供养，于一世皆毕其宿命罪。若供养阿僧祇佛，然后终不怯弱，心坚住，内晓了，若菩萨有恶道罪，然后所生不端正，便除其罪。若多病瘦，若不为人所敬，生于卑贱家，生于见轻易家，生于贫穷家，生于边远家，生于悭贪家，生于外道家，生与怨憎，不可共会，与不解意共会，心多忧念，在国国相攻伐处生，在郡郡相攻伐处生，在县县相攻伐处生，在聚聚相攻伐处生，于种姓诸家相攻伐处生，所可处相攻伐处生，不见善知识，不数闻法，不能得衣被、饭食、床卧具、病瘦医药，既得，少少耳。所说可于凡人、不可长者，亦不能解了其意，于功德不能致得增益，数在于谴过中，数为他人所乱，不能得所便供养，若得闻法不解。若见恶梦，于梦中除其宿罪，为罪垢所可摧，魔所可作，不觉魔事，常与不可共会，若有好衣被、食饮，一切诸可持与他人。若于百佛手，自作功德，心无瑕秽，尔时皆坏败。以是故谛复谛，内起好心，可当忍者一切僧那僧涅，于深微妙法坚住于行，行于后来，世人当持是法。” 尔时可意王菩萨与文殊师利菩萨及六十贤者留于后世，令护后法。佛尔时便说偈言： “莫行谀谄， 猗有所著， 当正其意， 持慧行住 现代汉语译本： 各种罪过，如果（因为持戒）头痛，就能消除那些罪过。如果心意散乱，如果遭受诽谤，如果被人轻视，如果只能得到很少的供养，这些都能在一世之中了结过去世的罪业。如果供养无数（阿僧祇，梵文asaṃkhya，意为无数）的佛，那么最终也不会怯懦，内心坚定，内心明了。如果菩萨有堕入恶道的罪业，或者出生时相貌不端正，这些罪业也能消除。如果多病瘦弱，如果不被人尊敬，出生在卑贱的家庭，出生在被人轻视的家庭，出生在贫穷的家庭，出生在边远的地方，出生在悭吝贪婪的家庭，出生在外道家庭，出生在与怨恨憎恶之人相遇，不能与理解自己的人相遇，心中多有忧虑，出生在国家与国家互相攻伐的地方，出生在郡与郡互相攻伐的地方，出生在县与县互相攻伐的地方，出生在村落与村落互相攻伐的地方，出生在各个种姓家族互相攻伐的地方，出生在各个住所互相攻伐的地方，不能见到善知识，不能多次听闻佛法，不能得到衣服、饮食、床铺卧具、疾病医药，即使得到，也只有一点点。所说的话只能被凡人接受，不能被长者接受，也不能理解其中的意思，对于功德不能使其增长，常常处于被指责的状态中，常常被他人扰乱，不能得到方便的供养，即使听闻佛法也不能理解。如果梦见恶梦，在梦中也能消除过去的罪业，（从而）不被罪恶所摧毁，不被魔所利用，不觉察魔事，常常与不可共处之人相处，即使有好衣服、食物，一切都拿去给别人。如果在百佛手中，自己行作功德，心中没有瑕疵污秽，那时一切都会坏败。因此要仔细再仔细，内心生起好的念头，应当忍耐一切僧那僧涅（梵文saṃjñā-saṃjñe，指种种知觉），对于深奥微妙的佛法坚定地修行，修行于未来，世人应当秉持这个佛法。 这时，可意王菩萨与文殊师利菩萨以及六十位贤者留在后世，为了守护后世的佛法。佛陀这时说了偈语： 不要虚伪谄媚，不要执着于任何事物，应当端正自己的心意，以智慧持戒修行。
English
English version: All sins, if there is a headache (due to upholding the precepts), then those sins will be eliminated. If the mind is disturbed, if one encounters slander, if one is looked down upon, if one receives only meager offerings, all these can exhaust the karmic debts of past lives in one lifetime. If one makes offerings to countless (asaṃkhya, Sanskrit for countless) Buddhas, then one will ultimately not be timid, the mind will be firm, and one will have inner understanding. If a Bodhisattva has the sins of falling into evil paths, or if one is born with an unseemly appearance, these sins can be eliminated. If one is often sick and weak, if one is not respected by others, born into a humble family, born into a family that is looked down upon, born into a poor family, born in a remote place, born into a stingy and greedy family, born into a heretical family, born encountering those who are resented and hated, unable to meet those who understand oneself, with much worry in the heart, born in places where countries attack each other, born in places where prefectures attack each other, born in places where counties attack each other, born in places where villages attack each other, born in places where various clan families attack each other, born in places where various residences attack each other, unable to meet good teachers, unable to frequently hear the Dharma, unable to obtain clothing, food, bedding, and medicine for illness, and even if obtained, it is only a little. What is said can only be accepted by ordinary people, not by elders, and one cannot understand the meaning within, one cannot increase merit, one is often in a state of being blamed, one is often disturbed by others, one cannot obtain convenient offerings, and even if one hears the Dharma, one cannot understand it. If one has bad dreams, one can also eliminate past sins in dreams, (thereby) not being destroyed by sins, not being used by demons, not being aware of demonic affairs, often associating with those who cannot be associated with, and even if one has good clothes and food, one gives everything to others. If one performs meritorious deeds in the hands of a hundred Buddhas, and one's heart has no flaws or impurities, then everything will be ruined. Therefore, be careful again and again, generate good thoughts in your heart, and one should endure all saṃjñā-saṃjñe (Sanskrit, referring to various perceptions), firmly cultivate the profound and subtle Dharma, cultivate for the future, and people should uphold this Dharma. At this time, Bodhisattva Kayi Wang (Worthy King) and Manjushri Bodhisattva, along with sixty sages, remained in later generations to protect the Dharma of later generations. The Buddha then spoke in verse: Do not be hypocritical or flattering, do not be attached to anything, one should rectify one's own mind, and uphold the precepts and cultivate with wisdom.
Chinese
， 深行微妙， 住不动忍， 当作是行， 疾求三昧。 莫作谄猗， 远离着垢， 莫贪诸有， 乐于所诤； 当行平等， 譬如虚空， 如是行者， 十种力宝。 常当坚意， 住于菩萨， 当学微妙， 佛之奥藏； 一切诸受， 慧意无欲， 已有是行， 得宝三昧。 常当等心， 于诸憎爱， 视善知识， 如见诸佛， 乐于施与， 内行平等， 有是行者， 疾晓三昧。 慧经光明， 不可尽宝， 住是三昧， 不可胜数。 是经之明， 过于日光， 故说是经， 当入尊慧。 譬如日月， 诸宝灯明， 若如冬月， 高山上雪。 譬如释梵， 及与四天， 是经光明， 出于彼上。 是经除结， 及与意罪， 降伏众魔， 便得安隐。 神足彻视， 得知宿命， 晓知一切， 人意所欲。 我念宿命， 无数劫时， 爱欲悉尽， 一切无余。 时佛赞叹， 说是印经， 当如我学， 疾得不久。 若有行者， 谛知空虚， 内意晓空， 其本自然； 作是行者， 为著于空， 持法行者， 远离于空。 我泥曰后， 人当说言， 一切诸法， 视之若梦。 若持诸法， 欲有所譬， 其意所起， 故为是着。 空无有生， 亦无作者， 亦无来者， 不见有住。 不行是法， 著于有中， 便自说言， 我已知空。 得善知识， 从其闻法， 衣毛竖起， 泪出如言， 今师实尊， 是贤者人； 转后便说， 百恶之言。 多有卑贱， 贫穷之人， 望供养故， 便自称誉， 求安名闻， 因作沙门， 污乱正教， 持法弟子。 猗于佛道， 便作沙门， 作菩萨行， 不住菩萨； 譬如海边， 遥视彼岸， 行不具者， 非是菩萨。 若在空闲， 言我行净， 于其内行， 不住清净， 常望供养， 亲近厚善， 便自说言， 我是沙门。 若于我道， 作沙门者， 住于佛法， 如水莲华； 于是经中， 行之如法， 有是行者， 能护佛法。 今可意王， 当受我教， 莫作着行， 如世间人。 远离世俗， 可得佛好， 以故嘱若， 可护后法。 譬如那术， 刹土中人， 取恒边沙， 皆悉种之。 一一诸沙， 皆或为实， 是一实者， 成一恒沙。 如是计数， 千反种之， 如是转 现代汉语译本 视万物如梦幻泡影。如果执着于诸法（dharma，宇宙间一切事物和现象），想要用譬喻来解释，那是因为心中有所执念，所以才会如此执着。空性（śūnyatā，佛教中的核心概念，指一切事物没有固定不变的自性）本无生灭，没有创造者，也没有来处，也看不到停留之处。 不依此法而行，却执着于有，便自称说：‘我已经知晓空性。’得到善知识（kalyāṇa-mitra，指引修行的人）的教导，听闻佛法，激动得汗毛竖起，泪流满面，说：‘我的老师真是尊贵，是贤者！’但转过头就说出各种恶毒的话。 许多卑贱贫穷之人，为了得到供养，便自我吹嘘，追求安逸和名声，因此出家为沙门（śrāmaṇa，佛教出家修行者），玷污扰乱正法，败坏持法弟子的名声。依附于佛道，便出家为沙门，做着菩萨（bodhisattva，立志成佛的修行者）的行为，却不住于菩萨的境界；譬如站在海边，遥望彼岸，行为不具足的人，不是真正的菩萨。 如果身处空闲之地，就说自己行为清净，但内心却不清净，常常盼望得到供养，亲近有权势的人，便自称说：‘我是沙门。’如果有人依我的教导，真正成为沙门，就能安住于佛法，如同水中的莲花。在这部经中，如法修行，这样的人，才能护持佛法。 现在，可意王（姓名待考），你应该接受我的教诲，不要像世俗之人那样执着于外在的行为。远离世俗，才能得到佛的庄严美好，因此我嘱咐你，要守护后世的佛法。譬如那术（姓名待考），刹土（buddhakṣetra，佛所居住的清净国土）中的人，取恒河边的沙子，全部都种下去。每一粒沙子，都可能变成真实的，这一粒真实的沙子，就能变成一条恒河。 像这样计数，重复种植一千次，这样转变。
English
English version View it as a dream. If you cling to all dharmas (dharma, the teachings of the Buddha; universal law), wanting to explain them with analogies, it is because your mind is attached, hence such clinging. Emptiness (śūnyatā, the Buddhist concept of emptiness, the absence of inherent existence) has no birth or death, no creator, no coming, and no dwelling. Not practicing according to this Dharma, yet clinging to existence, one then proclaims: 'I have already understood emptiness.' Receiving instruction from a virtuous friend (kalyāṇa-mitra, a spiritual friend or mentor), hearing the Dharma, one's hair stands on end, tears flow, saying: 'My teacher is truly venerable, a wise person!' But then turns around and utters all sorts of evil words. Many base and poor people, desiring offerings, praise themselves, seeking comfort and fame, and thus become śrāmaṇas (śrāmaṇa, a wandering ascetic or monk), defiling and disrupting the true Dharma, ruining the reputation of Dharma-holding disciples. Relying on the Buddha's path, they become śrāmaṇas, acting as bodhisattvas (bodhisattva, an enlightened being who postpones Buddhahood to help others), but not abiding in the state of a bodhisattva; like standing by the sea, gazing at the distant shore, those whose conduct is incomplete are not true bodhisattvas. If one is in a secluded place, saying 'I practice purity,' but one's inner conduct is not pure, constantly hoping for offerings, associating closely with the powerful, one then proclaims: 'I am a śrāmaṇa.' If someone, according to my teachings, truly becomes a śrāmaṇa, they can abide in the Buddha's Dharma, like a lotus in water. In this sutra, practicing according to the Dharma, such a person can protect the Buddha's Dharma. Now, King Kayi (name to be verified), you should receive my teachings, do not act with attachment like worldly people. By distancing yourself from worldly affairs, you can attain the Buddha's excellence, therefore I entrust you to protect the Dharma in the future. For example, Nasu (name to be verified), people in a Buddha-land (buddhakṣetra, the pure land where a Buddha resides), take the sands of the Ganges River and plant them all. Each grain of sand may become real, and that one real grain of sand can become a Ganges River. Counting like this, planting it a thousand times, such a transformation. -------------------------------------------------------------------------------- 计， 诸恒边沙。 计数如是， 过若干刹， 举一沙者， 以为计数。 以是计数， 东方如是， 是沙计数， 皆令使尽。 十方一切， 皆悉如是， 如是刹数， 诸佛满中。 一一诸佛， 各数如是， 一切诸佛， 有万种声， 于无央数， 恒边沙劫， 说经功德， 无有尽时。 若人有行， 于是经义， 常当内意， 住是经法， 当谛奉行， 如上所说， 是经道慧， 无有边幅。 譬如芥子， 在须弥边， 若人从海， 取水一滴。 说经功德， 其譬如是， 见经尊故， 作无著行。”
Chinese
尔时可意王菩萨与文殊师利及六十贤者白佛言：“法名为法，何等为法？宁可得知法貌不？” 佛语可意王菩萨与文殊师利及六十贤者：“法法名，善男子！无作之貌也。无作者为何等貌也？不可得之貌也。不可得者为何等貌？不可尽之貌也。不可尽者为何等貌？无所起之貌也。无所起者为何等貌也？无所灭之貌也。无所灭者为何等貌？无所获之貌也。无所获者为何等貌？无所猗之貌也。无所猗者为何等貌？无所处之貌也。无所处者为何等貌？无所出之貌也。无所出者为何等貌？不动摇之貌也。不动摇者为何等貌？离于 现代汉语译本 计算，如同恒河沙粒的数量。 如果用这样的计数方式，经过无数的佛刹（kṣetra，佛教宇宙观中的世界）， 取每一粒沙子，都作为一个计数单位。 用这样的计数方法，计算东方， 像这样计算沙子的数量，全部都用尽。 十方一切世界，都像这样计算，这样的佛刹数量， 都充满着诸佛（Buddha，觉悟者）。每一位佛，都像这样计数， 一切诸佛，用万种声音，在无数， 恒河沙劫（kalpa，极长的时间单位）的时间里，宣说经典的功德，也没有穷尽的时候。 如果有人实践，这些经典中的义理，常常放在心中， 安住于这些经法，应当认真奉行，如上面所说， 这部经所包含的智慧，没有边际。譬如一粒芥子， 放在须弥山（Sumeru，佛教宇宙观中的圣山）旁边，又如有人从大海，取出一滴水。 宣说经典的功德，就像这样，因为尊重经典， 而行无所执著的行为。 这时，可意王菩萨（Ruciraketu-rāja-bodhisattva）与文殊师利（Mañjuśrī）以及六十位贤者，对佛说：‘法（Dharma，佛法）名为法，什么是法？可以得知法的样貌吗？’ 佛告诉可意王菩萨与文殊师利以及六十位贤者：‘法名为法，善男子！是无造作的样貌。无造作是怎样的样貌呢？是不可得的样貌。不可得是怎样的样貌？是不可穷尽的样貌。不可穷尽是怎样的样貌？是无所起的样貌。无所起是怎样的样貌？是无所灭的样貌。无所灭是怎样的样貌？是无所获得的样貌。无所获得是怎样的样貌？是无所依赖的样貌。无所依赖是怎样的样貌？是无所处的样貌。无所处是怎样的样貌？是无所出的样貌。无所出是怎样的样貌？是不动摇的样貌。不动摇是怎样的样貌？是远离于’
English
English version Counting, like the number of sands in the Ganges River. If counting in this way, passing through countless kṣetras (佛刹, Buddha-fields), Taking each grain of sand as a unit of count. Using this method of counting, counting the eastern direction, Counting the number of sands in this way, exhausting them all. All the worlds in the ten directions are counted in this way, such a number of kṣetras, Are filled with Buddhas (诸佛, Awakened Ones). Each Buddha counts in this way, All the Buddhas, using ten thousand kinds of voices, for countless, Ganges-sand kalpas (劫, eons), expounding the merits of the scriptures, without end. If someone practices, these meanings in the scriptures, constantly keeping them in mind, Abiding in these teachings, should diligently practice them, as mentioned above, The wisdom contained in this scripture is boundless. For example, a mustard seed, Placed next to Mount Sumeru (须弥山, the sacred mountain in Buddhist cosmology), or if someone takes a drop of water from the ocean. The merit of expounding the scriptures is like this, because of respecting the scriptures, And acting without attachment. At this time, Ruciraketu-rāja-bodhisattva (可意王菩萨) , together with Mañjuśrī (文殊师利) and sixty sages, said to the Buddha: 'Dharma (法, the teachings) is called Dharma, what is Dharma? Can we know the appearance of Dharma?' The Buddha said to Ruciraketu-rāja-bodhisattva, together with Mañjuśrī and sixty sages: 'Dharma is called Dharma, good son! It is the appearance of non-doing. What is the appearance of non-doing? It is the appearance of unobtainability. What is the appearance of unobtainability? It is the appearance of inexhaustibility. What is the appearance of inexhaustibility? It is the appearance of non-arising. What is the appearance of non-arising? It is the appearance of non-cessation. What is the appearance of non-cessation? It is the appearance of non-attainment. What is the appearance of non-attainment? It is the appearance of non-reliance. What is the appearance of non-reliance? It is the appearance of non-abiding. What is the appearance of non-abiding? It is the appearance of non-emergence. What is the appearance of non-emergence? It is the appearance of non-wavering. What is the appearance of non-wavering? It is being apart from’ --------------------------------------------------------------------------------