Chinese
不学佛法。于无相则喜，于有相则碍，则是不学佛法。于无作则喜，于有作则碍，则是不学佛法。于菩萨行则喜，于声闻辟支佛行则碍，则是不学佛法。若说菩萨过咎，则远阿耨多罗三藐三菩提，亦受业障罪。若说菩萨威仪过罪，则远阿耨多罗三藐三菩提，若菩萨于他菩萨生下想，于己生胜想则为自伤，亦受业障罪。若菩萨欲教余菩萨，当生佛想然后教之。菩萨若欲不舍阿耨多罗三藐三菩提，不应生心轻恚余菩萨。善男子！无有灭失功德，如轻恚余菩萨者，是故菩萨多欲守护功德善根，亦于一切法中得无障碍慧，当昼夜各三时礼一切求佛道菩萨。” 尔时文殊师利法王子白佛言：“世尊！如我知佛所说义，贪欲音声佛音声等无有异，瞋恚音声佛音声等、愚痴音声佛音声等、外道音声佛音声等、少欲音声多欲音声等、知足音声不知足音声等、细音声粗音声等、乐独音声乐众音声等、此岸音声彼岸音声等、远音声近音声等、生死音声涅槃音声等、聚落音声空闲音声等、布施音声悭音声等、持戒音声毁戒音声等、忍辱音声瞋恚音声等、精进音声懈怠音声等、禅定音声乱意音声等、智慧音声愚痴音声等。” 尔时华戏慧菩萨问文殊师利法王子：“以何因缘故皆等？” 文殊师利言：“天子！于意云何？贪欲 现代汉语译本 不学习佛法的人，对于无相的境界感到欢喜，对于有相的境界则感到障碍，这就是不学习佛法。对于无为的境界感到欢喜，对于有为的境界则感到障碍，这就是不学习佛法。对于菩萨的行持感到欢喜，对于声闻、辟支佛的行持则感到障碍，这就是不学习佛法。如果说菩萨的过失，就会远离阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），也会承受业障的罪过。如果说菩萨的威仪过失，就会远离阿耨多罗三藐三菩提。如果菩萨对于其他菩萨产生轻视的想法，对于自己产生优胜的想法，那就是自我伤害，也会承受业障的罪过。如果菩萨想要教导其他菩萨，应当生起对佛的敬仰之心，然后再去教导他们。菩萨如果想要不舍弃阿耨多罗三藐三菩提，就不应该生起轻视、嗔恨其他菩萨的心。善男子！没有比轻视、嗔恨其他菩萨更能灭失功德的了，所以菩萨应当多多守护功德善根，并且在一切法中获得无障碍的智慧，应当昼夜各三次礼拜一切求佛道的菩萨。 这时，文殊师利（Manjusri）法王子对佛说：‘世尊！依我所了解的佛所说之义，贪欲的声音和佛的声音等同没有差异，嗔恚的声音和佛的声音等同，愚痴的声音和佛的声音等同，外道的声音和佛的声音等同，少欲的声音和多欲的声音等同，知足的声音和不知足的声音等同，细微的声音和粗大的声音等同，喜欢独处的声音和喜欢群体的声音等同，此岸的声音和彼岸的声音等同，遥远的声音和近处的声音等同，生死的的声音和涅槃的声音等同，聚落的声音和空闲的声音等同，布施的声音和悭吝的声音等同，持戒的声音和毁戒的声音等同，忍辱的声音和嗔恚的声音等同，精进的声音和懈怠的声音等同，禅定的声音和散乱的声音等同，智慧的声音和愚痴的声音等同。’ 这时，华戏慧菩萨问文殊师利法王子：‘因为什么因缘，这些声音都相等呢？’ 文殊师利说：‘天子！你认为如何？贪欲
English
English version One who does not study the Buddha-dharma finds joy in the unconditioned (无相, wu xiang) and is hindered by the conditioned (有相, you xiang); this is not studying the Buddha-dharma. One who finds joy in the uncreated (无作, wu zuo) and is hindered by the created (有作, you zuo); this is not studying the Buddha-dharma. One who finds joy in the conduct of a Bodhisattva and is hindered by the conduct of a Sravaka (声闻) or Pratyekabuddha (辟支佛); this is not studying the Buddha-dharma. If one speaks of the faults of a Bodhisattva, one will be far from Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed perfect enlightenment) and will also receive the karmic consequences of that sin. If one speaks of the faults of a Bodhisattva's demeanor, one will be far from Anuttara-samyak-sambodhi. If a Bodhisattva thinks lowly of other Bodhisattvas and highly of themselves, they harm themselves and receive the karmic consequences of that sin. If a Bodhisattva wishes to teach other Bodhisattvas, they should regard them as Buddhas before teaching them. If a Bodhisattva wishes not to abandon Anuttara-samyak-sambodhi, they should not harbor thoughts of contempt or anger towards other Bodhisattvas. Good man! There is no greater cause for the loss of merit than contempt or anger towards other Bodhisattvas. Therefore, Bodhisattvas should diligently protect their merit and roots of goodness, and also attain unobstructed wisdom in all dharmas. They should pay homage to all Bodhisattvas seeking the Buddha-path three times each day and night.' At that time, Manjusri (文殊师利) Dharma Prince said to the Buddha: 'World Honored One! As I understand the meaning of what the Buddha has said, the sound of greed and the sound of the Buddha are equal and without difference; the sound of anger and the sound of the Buddha are equal; the sound of delusion and the sound of the Buddha are equal; the sound of heretics and the sound of the Buddha are equal; the sound of few desires and the sound of many desires are equal; the sound of contentment and the sound of discontent are equal; the sound of subtle and the sound of coarse are equal; the sound of enjoying solitude and the sound of enjoying company are equal; the sound of this shore and the sound of the other shore are equal; the sound of far and the sound of near are equal; the sound of birth and death and the sound of Nirvana are equal; the sound of villages and the sound of empty places are equal; the sound of giving and the sound of stinginess are equal; the sound of upholding precepts and the sound of breaking precepts are equal; the sound of patience and the sound of anger are equal; the sound of diligence and the sound of laziness are equal; the sound of meditation and the sound of distraction are equal; the sound of wisdom and the sound of ignorance are equal.' At that time, Hua Xi Hui Bodhisattva asked Manjusri Dharma Prince: 'For what reason are they all equal?' Manjusri said: 'Son of Heaven! What do you think? Greed -------------------------------------------------------------------------------- 音声何者为是？” 天子言：“贪欲声空如响。” 文殊师利言：“汝知佛音声亦复云何？” 天子言：“不出于空，亦如响法。”
Chinese
文殊师利言：“以是因缘故，我说二声皆是平等。” 尔时佛告文殊师利：“汝先世住初发意地，未入如是诸法相时，为起何障碍罪？汝今说之。当来世假名菩萨闻汝所说障碍之罪，当自守护。” 文殊师利白佛言：“唯然世尊！我当自说障碍之罪，惟闻之者当有忧怖，然其能灭业障之罪，亦于一切法中得无碍慧。世尊！过去无量无边不可思议阿僧祇劫，尔时有佛号师子吼鼓音王如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊！其佛寿命十万亿那由他岁，以三乘法而度众生。国名千光明，其国树木皆七宝成，其树皆出如是法音，所谓空音、无相音、无作音、无生音、无所有音、无取相音，以是诸法之音令众生得道。其师子吼鼓音王佛初会说法，九十九亿声闻弟子皆得阿罗汉，诸漏已尽舍诸重担，逮得己利尽诸有结，以正智得解脱。菩萨众亦九十九亿，皆得无生法忍，能善入种种法门，亲近供养若干百千万亿诸佛，亦为若干百千万亿诸佛之所称叹，能度若干百千万亿无量众生，能生无量陀罗尼门，能起无量百千 现代汉语译本 ‘什么是声音的本质？’ 天子回答：‘贪欲之声空洞如回响。’ 文殊师利菩萨问：‘您知道佛的声音又是怎样的呢？’ 天子回答：‘佛的声音不离虚空，也像回响一样。’ 文殊师利菩萨说：‘因此，我说这两种声音都是平等的。’ 这时，佛告诉文殊师利菩萨：‘你前世住在初发意地时，未进入这些法相时，曾产生过什么障碍罪？你现在说出来。将来世的假名菩萨听到你所说的障碍之罪，应当自我守护。’ 文殊师利菩萨对佛说：‘是的，世尊！我应当自己说出障碍之罪，只是听闻的人会有忧愁和恐惧，然而他们能灭除业障之罪，也能在一切法中获得无碍的智慧。世尊！在过去无量无边不可思议阿僧祇劫（asaṃkhyeya-kalpa，无数个大劫）之前，那时有一尊佛，名为师子吼鼓音王如来（Siṃhanāda-dundubhi-svararāja-tathāgata），应供（arhat，值得供养者），正遍知（samyak-saṃbuddha，完全觉悟者），明行足（vidyā-caraṇa-saṃpanna，具有智慧和德行者），善逝（sugata，善于逝世者），世间解（lokavid，了解世间者），无上士（anuttara，无上的人），调御丈夫（puruṣa-damya-sārathi，调伏人的导师），天人师（śāsta deva-manuṣyāṇāṃ，天和人的导师），佛（buddha，觉悟者），世尊（bhagavat，受人尊敬者）！那尊佛的寿命有十万亿那由他（nayuta，数量单位）岁，用三乘法（triyāna，声闻乘、缘觉乘、菩萨乘）来度化众生。国名叫千光明，那个国家的树木都是七宝所成，那些树木都发出这样的法音，所谓空音、无相音、无作音、无生音、无所有音、无取相音，用这些法的声音使众生得道。那尊师子吼鼓音王佛第一次说法时，九十九亿声闻弟子都证得了阿罗汉果（arhat），诸漏已尽，舍弃了各种重担，获得了自己的利益，断尽了各种束缚，以正智获得了解脱。菩萨众也有九十九亿，都获得了无生法忍（anutpattika-dharma-kṣānti），能善巧地进入各种法门，亲近供养了若干百千万亿诸佛，也被若干百千万亿诸佛所称赞，能度化若干百千万亿无量众生，能生出无量陀罗尼门（dhāraṇī-mukha，总持之门），能生起无量百千’
English
English version ‘What is the essence of sound?’ The Deva replied: ‘The sound of greed is empty like an echo.’ Mañjuśrī asked: ‘How do you know the sound of the Buddha to be?’ The Deva replied: ‘It does not depart from emptiness, and is also like the nature of an echo.’ Mañjuśrī said: ‘Therefore, I say that these two sounds are both equal.’ At that time, the Buddha said to Mañjuśrī: ‘When you dwelt in the initial stage of aspiration in a previous life, before entering into such characteristics of all dharmas, what obstructive sins did you generate? You should speak of them now. When future nominal Bodhisattvas hear of the obstructive sins you speak of, they should guard themselves.’ Mañjuśrī said to the Buddha: ‘Yes, World-Honored One! I shall speak of my obstructive sins myself, but those who hear of them will have sorrow and fear; however, they will be able to extinguish the sins of karmic obstructions, and also attain unobstructed wisdom in all dharmas. World-Honored One! In the past, immeasurable, boundless, inconceivable asaṃkhyeya-kalpas (阿僧祇劫, countless great eons) ago, there was a Buddha named Siṃhanāda-dundubhi-svararāja-tathāgata (师子吼鼓音王如来, The Lion's Roar Drum Sound King Thus Come One), arhat (应供, worthy of offerings), samyak-saṃbuddha (正遍知, perfectly enlightened one), vidyā-caraṇa-saṃpanna (明行足, endowed with wisdom and conduct), sugata (善逝, well-gone), lokavid (世间解, knower of the world), anuttara (无上士, unsurpassed one), puruṣa-damya-sārathi (调御丈夫, tamer of men), śāsta deva-manuṣyāṇāṃ (天人师, teacher of gods and humans), Buddha (佛, enlightened one), bhagavat (世尊, the Blessed One)! That Buddha's lifespan was ten trillion nayutas (那由他, unit of quantity) of years, and he delivered sentient beings with the Three Vehicles (triyāna, 声闻乘, śrāvaka-yāna; 缘觉乘, pratyekabuddha-yāna; 菩萨乘, bodhisattva-yāna). The country was named Thousand Lights, and the trees in that country were all made of the Seven Treasures, and those trees all emitted such Dharma sounds, namely the sound of emptiness, the sound of no-form, the sound of no-action, the sound of no-birth, the sound of no-possession, the sound of no-grasping-at-characteristics, and with the sounds of these dharmas, sentient beings attained the Path. When that Siṃhanāda-dundubhi-svararāja Buddha first preached the Dharma, ninety-nine billion śrāvaka (声闻) disciples all attained the state of arhat (阿罗汉), their outflows were exhausted, they abandoned all heavy burdens, attained their own benefit, exhausted all bonds, and attained liberation with right knowledge. There were also ninety-nine billion Bodhisattvas, all of whom attained the Kṣānti (忍) of the non-arising of dharmas (anutpattika-dharma-kṣānti, 无生法忍), were able to skillfully enter into various Dharma gates, closely approached and made offerings to several hundred million trillions of Buddhas, and were also praised by several hundred million trillions of Buddhas, were able to deliver several hundred million trillions of immeasurable sentient beings, were able to generate immeasurable dhāraṇī-mukhas (陀罗尼门, gateways of dharani), were able to generate immeasurable hundreds of thousands of’ --------------------------------------------------------------------------------
Chinese
万亿三昧门；及余新发菩萨意者不可称数。其佛国土无量庄严，说不可尽。彼佛住世教化已讫，入无余涅槃。灭度之后法住六万岁，诸树法音皆不复出。 “尔时有菩萨比丘名曰喜根，时为法师，质直端正，不坏威仪不舍世法。尔时众生普皆利根乐闻深论。其喜根法师于众人前，不称赞少欲知足细行独处，但教众人诸法实相，所谓一切法性即贪欲之性，贪欲性即是诸法性，瞋恚性即是诸法性，愚痴性即是诸法性。其喜根法师以是方便教化众生，众生所行皆是一相各不相是非，所行之道心无瞋痴，以无瞋碍因缘故疾得法忍，于佛法中决定不坏。 “世尊！尔时复有比丘法师行菩萨道，名曰胜意。其胜意比丘护持禁戒，得四禅、四无色定，行十二头陀。世尊！是胜意比丘有诸弟子，其心轻动乐见他过。世尊！后于一时，胜意菩萨入聚落乞食，误到喜根弟子家，见舍主居士子，即到其所敷座而坐，为居士子称赞少欲知足细行，说无利语过，赞叹远众乐独行者，又于居士子前说喜根法师过失：‘是比丘不实，以邪见道教化众生，是杂行者，说淫欲无障碍、瞋恚无障碍、愚痴无障碍，一切诸法皆无障碍。’是居士子利根得无生法忍，即语胜意比丘大德：‘汝知贪欲为是何法？’胜意言：‘居士！我知贪欲是烦恼。’ 现代汉语译本 万亿三昧门（Samādhi-mukha，三昧之门）；以及其他新发菩提心的菩萨，数量不可胜数。那佛国土的庄严无量，无法完全述说。那位佛住世教化完毕后，进入无余涅槃（nirvāṇa，寂灭）。灭度之后，正法住世六万年，所有树木发出的法音都不再出现。 ‘那时有一位菩萨比丘，名叫喜根（Hsi-ken），当时担任法师，为人正直端正，不破坏威仪，也不舍弃世间法。当时的众生普遍具有敏锐的根器，喜欢听闻深刻的理论。这位喜根法师在众人面前，不称赞少欲知足、细微的行为、独自修行，只是教导众人诸法的真实相状，也就是一切法的自性就是贪欲的自性，贪欲的自性就是诸法的自性，瞋恚的自性就是诸法的自性，愚痴的自性就是诸法的自性。这位喜根法师用这种方便法门教化众生，众生所行都是同一体相，没有彼此的对立和是非，所行之道心中没有瞋恚和愚痴，因为没有瞋恚和障碍的因缘，所以迅速获得法忍（dharma-kṣānti，对佛法的忍可），在佛法中决定不会退转。 ‘世尊！那时又有一位比丘法师修行菩萨道，名叫胜意（Sheng-yi）。这位胜意比丘护持禁戒，证得四禅（dhyāna，禅定）、四无色定（arūpa-samāpatti，无色界的禅定），修行十二头陀行（dhūta-guṇa，苦行）。世尊！这位胜意比丘有很多弟子，他们的心轻浮躁动，喜欢看到别人的过失。世尊！后来在某个时候，胜意菩萨进入村落乞食，不小心到了喜根弟子的家，看到舍主居士子，就到他那里铺设座位坐下，为居士子称赞少欲知足、细微的行为，说没有利益的话的过失，赞叹远离大众、喜欢独自修行的人，又在居士子面前说喜根法师的过失：‘这位比丘不诚实，用邪见的道理教化众生，是杂乱修行的人，说淫欲没有障碍、瞋恚没有障碍、愚痴没有障碍，一切诸法都没有障碍。’这位居士子根器敏锐，证得无生法忍（anutpāda-dharma-kṣānti，对不生不灭之法的忍可），就对胜意比丘大德说：‘您知道贪欲是什么法吗？’胜意说：‘居士！我知道贪欲是烦恼。’