Chinese
佛语童子：“菩萨行分卫有十事。何等为十？一者不欲令知其行；二者不令人知其功德；三者不欲有财利；四者不有自称亦无谀谄；五者在贤圣道住；六者不自说功德；七者不从他人取足；八者至他家舍亦不喜亦不忧；九者离衣食施，持法施与人；十者住令德无谀谄，皆取于其法施。童子！是为菩萨行分卫住十事，令德无谀谄。”佛于是说偈言： “彼不欲令知行， 亦不着所为事； 利无利而等意， 其人住于教令。 亦不犯贤圣事， 不有称谀谄行； 亦不自 现代汉语译本 ‘遵行十事。’佛于是说偈言： ‘常有寂寞之事， 便远离众会人； 终无有诤讼时， 而独自作于行。 常无有瞋恚意， 终不转着诸界； 亦不复作诤讼， 在闲处是有德。 便为寂寞之行， 常在于独处行； 即有解脱之事， 便疾得过度去。 独自在上闲处坐， 常弃捐恶众会人； 其人终不入人罪， 树间坐者有是事。 便厌于一切生死， 其人无有贪众用； 亦不有众畏之事， 在树下坐有是事。 终不与人共诤讼， 常独行者乐寂寞； 常护守于身口意， 其在闲处德无数。 便得上妙解脱事， 即好坐在寂三昧（Samadhi）； 其于树间习寂行， 在闲处者有是德。’ 佛语童子：‘菩萨行分卫有十事。何等为十？一者不欲令知其行；二者不令人知其功德；三者不欲有财利；四者不有自称亦无谀谄；五者在贤圣道住；六者不自说功德；七者不从他人取足；八者至他家舍亦不喜亦不忧；九者离衣食施，持法施与人；十者住令德无谀谄，皆取于其法施。童子！是为菩萨行分卫住十事，令德无谀谄。’佛于是说偈言： ‘彼不欲令知行， 亦不着所为事； 利无利而等意， 其人住于教令。 亦不犯贤圣事， 不有称谀谄行； 亦不自
English
English version ‘Practice these ten things.’ Then the Buddha spoke in verse: ‘Always having solitude, then staying away from gatherings of people; Ultimately having no time for disputes, and cultivating alone. Always without intentions of anger, ultimately not attached to various realms; Also not engaging in disputes again, being virtuous in secluded places. Then practicing solitude, always cultivating in solitude; Immediately having the matter of liberation, then quickly attaining transcendence. Sitting alone in a high and secluded place, always abandoning evil gatherings of people; That person ultimately does not commit human sins; those who sit among the trees have these qualities. Then being weary of all birth and death, that person has no greed for communal use; Also not having fear of the masses, those who sit under the trees have these qualities. Ultimately not arguing with others, those who always walk alone delight in solitude; Always guarding body, speech, and mind, those in secluded places have countless virtues. Then attaining the wonderful matter of liberation, immediately delighting in sitting in silent Samadhi (concentration); Those who practice solitude among the trees, those in secluded places have these virtues.’ The Buddha said to the youth: ‘The Bodhisattva's practice of alms-begging has ten aspects. What are the ten? First, not wanting others to know their practice; second, not letting others know their merits; third, not desiring wealth and gain; fourth, not having self-praise nor flattery; fifth, abiding in the path of the wise and holy; sixth, not speaking of one's own merits; seventh, not taking enough from others; eighth, not being happy or sad when arriving at others' homes; ninth, giving up clothing and food, and giving the Dharma to others; tenth, abiding in virtue without flattery, taking all from the Dharma-giving. Youth! These are the ten aspects of the Bodhisattva's practice of alms-begging, abiding in virtue without flattery.’ Then the Buddha spoke in verse: ‘They do not want others to know their practice, also not attached to what is done; Regarding profit and loss with equanimity, that person abides in the teachings. Also not violating the affairs of the wise and holy, not having praise or flattery; Also not self- -------------------------------------------------------------------------------- 说其善， 复不说他人恶。 亦不愁不欢喜， 说法离于衣食； 所说皆令欢喜， 分卫者有是德。 不欲令称不求名， 常住在四贤圣行； 亦无谀谄求财利， 受教令者有是事。 不自称誉不说恶， 初不说恶恶舌者； 闻人功德常欢喜， 其分卫者知止足。 离衣食善与法施， 亦不求索于财利； 所说善人皆欢喜， 受尊教者有是事。”
Chinese
佛说是经时，七万二千人发无上正真道，万菩萨得无所从生法忍。 佛说如是，文殊师利童子，及一切众会天龙世间人皆欢喜，前为佛作礼而去。 佛说月灯三昧经一卷 此是丹藏《月灯三昧经》先公译者，而与彼乡宋二藏之经，文义迥异，未知孰是？按《开元录》，此经有二别译：一于有译无本中，有后汉安世高译一卷；二于有译有本中，有宋沙门先公译一卷。皆云：“出《大月灯经》第七卷”。其先公译目下，注云：“一名文殊师利菩萨十事行经”；又指多小，云：“一十纸”。今捡此丹本经，始从六度乃至分卫，凡历十二法，皆以十事说之；又其多小，是古之十纸有十二行，则知真是先公所译《月灯经》矣！但录云：“出大经第七卷”，而今捡之，出自第六卷之前半，斯为未叶。疑古今分卷有异？或书写 现代汉语译本： 说他的优点，也不说别人的缺点。 不忧愁也不欢喜，说法时超脱于衣食； 所说的话都令人欢喜，行乞的人具有这种德行。 不希望别人称赞，不追求名声，常住在四种贤圣的修行中； 也没有谄媚以求取财利，接受教诲的人会有这些收获。 不自我称赞，也不说别人的坏话，从不说恶语伤人； 听到别人的功德就常感欢喜，行乞的人知道满足。 远离衣食的贪求，乐于行善和法布施，也不追求财利； 所说的话让善人都欢喜，接受尊敬教诲的人会有这些收获。 佛陀宣说这部经时，七万二千人发起无上正真之道（Anuttara-samyak-sambodhi，无上正等正觉），万名菩萨证得无所从生法忍（Anutpattika-dharma-kshanti，无生法忍）。 佛陀说完这些话，文殊师利（Manjushri）童子，以及所有在场的听众，包括天（Deva）、龙（Naga）、世间的人们，都非常欢喜，走到佛陀面前顶礼，然后离去。 《佛说月灯三昧经》一卷 这部丹藏本《月灯三昧经》是先公法师翻译的，但与彼地宋朝二藏的经文，在文义上差异很大，不知道哪个是正确的？根据《开元录》记载，此经有两个不同的译本：一个是在有译无本中，有后汉安世高（An Shih-kao）翻译的一卷；另一个是在有译有本中，有宋朝沙门先公翻译的一卷。都说：‘出自《大月灯经》第七卷’。在先公译本的条目下，注释说：‘又名《文殊师利菩萨十事行经》’；又指明篇幅大小，说：‘一十纸’。现在检查这部丹本经，从六度（Paramita，布施、持戒、忍辱、精进、禅定、智慧）开始，到分卫（Pindapata，乞食），总共经历了十二种法门，都用十件事来说明；而且它的篇幅大小，是古代的十纸有十二行，由此可知这确实是先公所翻译的《月灯经》了！但目录记载说：‘出自大经第七卷’，而现在检查，出自第六卷的前半部分，这就不相符了。怀疑是古代和现代分卷的方式不同？或者是书写错误？
English
English version: Speak of his good qualities, and do not speak of others' evils. Neither worry nor rejoice, when expounding the Dharma, be detached from clothing and food; What is said brings joy to all, the one who practices alms-begging possesses this virtue. Not desiring praise, not seeking fame, always abiding in the four noble practices; Nor flattering to seek wealth and gain, those who receive instruction will have these benefits. Not praising oneself, nor speaking ill of others, never speaking harsh words; Always rejoicing upon hearing of others' merits, the one who practices alms-begging knows contentment. Detached from the desire for clothing and food, delighting in good deeds and Dharma-giving, not seeking wealth and gain; What is said brings joy to all good people, those who receive respected teachings will have these benefits. When the Buddha spoke this Sutra, seventy-two thousand people aroused the unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi), and ten thousand Bodhisattvas attained the forbearance of the non-arising of all dharmas (Anutpattika-dharma-kshanti). After the Buddha finished speaking, Manjushri Bodhisattva, and all the assembled listeners, including Devas, Nagas, and people of the world, were very happy, went before the Buddha, bowed in reverence, and departed. The Sutra of the Samadhi of the Moon Lamp Spoken by the Buddha, one volume. This Dan-version of the 'Sutra of the Samadhi of the Moon Lamp' was translated by the Venerable Xian Gong, but its meaning differs greatly from the texts of the Song Dynasty's Tripitaka from that region. It is unknown which is correct. According to the 'Kaiyuan Record', this Sutra has two different translations: one is among those with translations but no original text, translated by An Shih-kao of the Later Han Dynasty in one volume; the other is among those with both translations and original texts, translated by the Shramana Xian Gong of the Song Dynasty in one volume. Both say: 'Extracted from the seventh volume of the Great Moon Lamp Sutra'. Under the entry for Xian Gong's translation, it is noted: 'Also named the Sutra of the Ten Practices of Manjushri Bodhisattva'; and it also indicates the size, saying: 'One ten-paper'. Now, examining this Dan-version Sutra, starting from the Six Perfections (Paramita, giving, morality, patience, diligence, meditation, wisdom) to alms-begging (Pindapata), it goes through a total of twelve dharmas, all explained with ten matters; and its size is that of the ancient ten papers with twelve lines, thus it is known that this is indeed the 'Moon Lamp Sutra' translated by Xian Gong! However, the record says: 'Extracted from the seventh volume of the Great Sutra', but now, upon examination, it comes from the first half of the sixth volume, which does not match. It is suspected that the way of dividing volumes in ancient and modern times is different? Or is it a writing error? --------------------------------------------------------------------------------