Chinese
不说其过失。 若见着五欲， 不说其过恶， 应当念彼人， 久后亦得道， 次第行业道， 不可顿成佛， 或非久发心， 是以行此事。 勿分别贪欲， 贪欲性是道， 烦恼先自无， 未来亦无有， 能如是信解， 便得无生忍。 观好恶音声， 知非音声性， 当入无文字， 实相之法门， 若能信是法， 则无淫怒痴。 观贪欲愚痴， 即是无量相， 是二无文字， 以文字故说， 诸有文字处， 是皆无有实。 一切诸音声， 观是一音性， 佛说及邪说， 是皆无分别。 法虽以言说， 实无法无说， 能入一相门， 则得无上忍。 是忍是非忍， 勿作是分别， 于欲瞋恚心， 勿计其中利， 知是二无生， 当为世中尊。 东西南北方， 如恒河沙土， 皆碎为微尘， 一尘为一国， 满中诸珍宝， 于无央数劫， 供养诸如来， 其所得功德， 若人闻是经， 过彼百千倍。 若有出家人， 一心求佛道， 我嘱累是人， 此秘密要法。 若有诵是经， 及以解其义， 无量总持辩， 自然皆当得， 利根无尽慧， 乐说之辩才。 无量亿诸佛， 皆亦与是 现代汉语译本：不说别人的过失。 如果看到有人执着于五欲（panchakamaguna，指色、声、香、味、触五种感官欲望），不要说他的过错和罪恶。 应当想到这个人，在很久以后也能得道，因为修行是循序渐进的，不可能一下子成佛，或者他并非很久之前就发起了菩提心，所以才会有这样的行为。 不要分别贪欲，因为贪欲的本性也是道的一部分。烦恼本来就没有，未来也不会有。如果能够这样相信和理解，就能得到无生法忍（anutpattika-dharma-ksanti，对诸法不生不灭的真理的证悟）。 观察美好的或不好的声音，要知道这些都不是声音的真实本性，应当进入没有文字的、实相（tathata，事物的真实面貌）的法门。如果能够相信这个法门，就能消除淫欲、嗔怒和愚痴。 观察贪欲和愚痴，它们就是无量相（apramana，无限的性质）。这二者本来就没有文字，只是因为文字的缘故才说它们存在。所有有文字的地方，都是没有真实的。 一切的音声，都应当看作是一种声音的性质，佛所说的和邪说，都是没有分别的。 佛法虽然用言语表达，但实际上既没有法，也没有说。如果能够进入一相门（ekalakshana，诸法平等无二之门），就能得到无上的忍辱。 这种忍辱既不是忍，也不是不忍，不要这样去分别。对于欲望和嗔恚之心，不要计较其中的利益，要知道这二者都是不生的，这样就能成为世间最尊贵的人。 如果有人将东西南北方，如恒河沙土那样多的土地，都粉碎成微尘，每一粒微尘代表一个国家，每个国家都充满各种珍宝，用无数的时间来供养诸如来（tathagata，佛的称号之一），他所得到的功德，如果有人听闻这部经，所得到的功德会超过他百千万倍。 如果有出家人，一心寻求佛道，我嘱咐这个人，要珍惜这个秘密而重要的法。 如果有人诵读这部经，并且理解其中的含义，他自然会得到无量的总持（dharani，记忆力和理解力）和辩才，敏锐的根器和无尽的智慧，以及乐于演说的辩才。 无量亿的诸佛，都会赞同这个人。
English
English version: Do not speak of their faults. If you see someone attached to the five desires (panchakamaguna, referring to the five sensory pleasures of sight, sound, smell, taste, and touch), do not speak of their faults and evils. You should think of that person, that they will attain the Way after a long time, because cultivation is gradual, and one cannot become a Buddha all at once, or perhaps they did not generate the Bodhi mind long ago, which is why they act in this way. Do not discriminate against greed, because the nature of greed is also part of the path. Afflictions originally do not exist, and will not exist in the future. If you can believe and understand in this way, you will attain the forbearance of non-origination (anutpattika-dharma-ksanti, the realization of the truth that all dharmas neither arise nor cease). Observe good or bad sounds, and know that these are not the true nature of sound. You should enter the gate of reality (tathata, the true aspect of things) without words. If you can believe in this Dharma, you will eliminate lust, anger, and ignorance. Observe greed and ignorance, they are immeasurable characteristics (apramana, infinite qualities). These two originally have no words, but are spoken of because of words. All places with words are without reality. All sounds should be regarded as one sound nature. The teachings of the Buddha and heretical teachings are without distinction. Although the Dharma is expressed in words, in reality there is neither Dharma nor speech. If you can enter the gate of one aspect (ekalakshana, the gate of equality and non-duality of all dharmas), you will attain supreme forbearance. This forbearance is neither forbearance nor non-forbearance; do not make such distinctions. Do not calculate the benefits in desires and anger. Know that these two are unborn, and you will become the most honored in the world. If someone were to grind the lands of the east, west, north, and south, as numerous as the sands of the Ganges River, into dust, with each dust particle representing a country, and each country filled with various treasures, and use countless eons to make offerings to all the Tathagatas (tathagata, one of the titles of the Buddha), the merit they would obtain, if someone were to hear this sutra, the merit they would obtain would exceed that by hundreds of thousands of times. If there is a renunciant who seeks the Buddha's path with all their heart, I entrust this person with this secret and important Dharma. If someone recites this sutra and understands its meaning, they will naturally obtain immeasurable dharani (dharani, memory and understanding) and eloquence, sharp faculties and endless wisdom, and the eloquence of joyful speech. Immeasurable billions of Buddhas will all agree with this person. -------------------------------------------------------------------------------- 人， 诸经妙法宝， 自然皆能说。”
Chinese
尔时师子游步菩萨白佛言：“世尊！今说是偈，有几所人得自利益？” 佛言：“善男子！汝见是大众不？” “唯然已见。” 佛言：“今说此法时，会中有无量无数众生共集，与天、龙、夜叉、乾闼婆、阿修罗、紧那罗、迦楼罗、摩睺罗伽等满在虚空，以说法之明乃至他方世界多所饶益。九万二千夜叉神皆发阿耨多罗三藐三菩提心。增上慢比丘有五百人未得谓得，闻是法无增上慢，得真法信，解一切法皆是一相，不受诸法故漏尽得解脱。于是菩萨众中六万二千人，信解诸法无障碍相得无生法忍。何以故？如是说法于诸说法中最为第一。善男子！如我于然灯佛所，信解诸法一相无碍，然后乃得无生法忍具足六波罗蜜。所以者何？若菩萨于恒河沙劫，布施、持戒、忍辱、精进、禅定、智慧，若不知如是法相，是人或能断灭一切善根。善男子！汝见提婆达多有大功德善根、成就三十二大人相，有如是功德，不知如是法相故，断灭善根堕大地狱。 “善男子！当知虽久发心有大功德，不入是法门皆能断灭善根功德。善男子！如过去无量无边不可思议阿僧祇劫，有佛名高须弥山王如来、应供、正遍知、明行足、善逝、世间解、无上士、道法御、天 人， 诸经妙法宝， 自然皆能说。’ 尔时师子游步菩萨（Śīlaviparyāsa-buddha，具足戒律的菩萨）白佛言：‘世尊！今说是偈，有几所人得自利益？’ 佛言：‘善男子！汝见是大众不？’ ‘唯然已见。’ 佛言：‘今说此法时，会中有无量无数众生共集，与天（deva，天神）、龙（nāga，龙神）、夜叉（yakṣa，夜叉）、乾闼婆（gandharva，香神）、阿修罗（asura，非天）、紧那罗（kiṃnara，歌神）、迦楼罗（garuḍa，金翅鸟）、摩睺罗伽（mahoraga，大蟒神）等满在虚空，以说法之明乃至他方世界多所饶益。九万二千夜叉神皆发阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）。增上慢比丘有五百人未得谓得，闻是法无增上慢，得真法信，解一切法皆是一相，不受诸法故漏尽得解脱。于是菩萨众中六万二千人，信解诸法无障碍相得无生法忍（anutpāda-dharma-kṣānti，对事物不生不灭的深刻理解）。何以故？如是说法于诸说法中最为第一。善男子！如我于然灯佛（Dīpaṃkara，过去佛）所，信解诸法一相无碍，然后乃得无生法忍具足六波罗蜜（ṣaṭ-pāramitā，六种到达彼岸的方法）。所以者何？若菩萨于恒河沙劫，布施、持戒、忍辱、精进、禅定、智慧，若不知如是法相，是人或能断灭一切善根。善男子！汝见提婆达多（Devadatta，佛陀的堂兄弟）有大功德善根、成就三十二大人相，有如是功德，不知如是法相故，断灭善根堕大地狱。 善男子！当知虽久发心有大功德，不入是法门皆能断灭善根功德。善男子！如过去无量无边不可思议阿僧祇劫，有佛名高须弥山王如来（Tathāgata，如来）、应供（Arhat，阿罗汉）、正遍知（Samyak-saṃbuddha，正等觉者）、明行足（Vidhyā-caraṇa-saṃpanna，明行圆满者）、善逝（Sugata，善逝）、世间解（Lokavid，知世间者）、无上士（Anuttara，无上者）、道法御（Puruṣa-damya-sārathi，调御丈夫）、天’
English
Person, All the wonderful and precious Dharma in the scriptures, can naturally be spoken.’ At that time, Śīlaviparyāsa-buddha (the Bodhisattva who is complete with precepts) said to the Buddha: ‘World Honored One! Now that this verse is spoken, how many people will benefit themselves?’ The Buddha said: ‘Good man! Do you see this great assembly?’ ‘Yes, I have seen it.’ The Buddha said: ‘When this Dharma is spoken, there will be immeasurable and countless beings gathered in the assembly, together with devas (deva, gods), nāgas (nāga, dragons), yakṣas (yakṣa, spirits), gandharvas (gandharva, celestial musicians), asuras (asura, demigods), kiṃnaras (kiṃnara, celestial musicians), garuḍas (garuḍa, mythical birds), mahoragas (mahoraga, great serpents), etc., filling the sky. The light of this Dharma will greatly benefit other worlds. Ninety-two thousand yakṣa gods will all generate the mind of anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, unsurpassed perfect enlightenment). Five hundred monks with increased arrogance, who have not attained but think they have, will hear this Dharma and lose their arrogance, gain true faith in the Dharma, understand that all dharmas are of one form, and because they do not accept all dharmas, their outflows will be exhausted and they will attain liberation. Among the Bodhisattvas, sixty-two thousand people will believe and understand that all dharmas are without obstruction and will attain anutpāda-dharma-kṣānti (anutpāda-dharma-kṣānti, profound understanding of the non-arising and non-ceasing of things). Why? Because this Dharma is the foremost among all Dharmas. Good man! Just as I, at the place of Dīpaṃkara Buddha (Dīpaṃkara, a past Buddha), believed and understood that all dharmas are of one form and without obstruction, and then attained anutpāda-dharma-kṣānti and perfected the ṣaṭ-pāramitā (ṣaṭ-pāramitā, six perfections). Why? If a Bodhisattva, for as many kalpas as there are sands in the Ganges River, practices giving, upholding precepts, patience, diligence, meditation, and wisdom, but does not understand such characteristics of the Dharma, that person may cut off all roots of goodness. Good man! You see that Devadatta (Devadatta, Buddha's cousin) has great merit and roots of goodness, and has achieved the thirty-two major marks of a great man. Although he has such merit, because he does not understand such characteristics of the Dharma, he cuts off his roots of goodness and falls into the great hell. Good man! You should know that even if one has long generated the mind of enlightenment and has great merit, if one does not enter this Dharma gate, one can cut off all roots of goodness and merit. Good man! In the past, in immeasurable, boundless, inconceivable asaṃkhya kalpas, there was a Buddha named High Mount Sumeru King Tathāgata (Tathāgata, Thus Come One), Arhat (Arhat, Worthy One), Samyak-saṃbuddha (Samyak-saṃbuddha, Perfectly Enlightened One), Vidhyā-caraṇa-saṃpanna (Vidhyā-caraṇa-saṃpanna, One with Perfect Knowledge and Conduct), Sugata (Sugata, Well-Gone One), Lokavid (Lokavid, Knower of the World), Anuttara (Anuttara, Unsurpassed One), Puruṣa-damya-sārathi (Puruṣa-damya-sārathi, Tamer of Men), Heaven’ --------------------------------------------------------------------------------
Chinese
人师、佛、世尊，寿命九千九百千万亿那由他岁，国土名金焰明，其国皆以黄金为地。其所说法亦以三乘度脱众生，其佛初会，有八十百千万亿那由他声闻弟子；次第二会，七十百千万亿那由他声闻弟子；第三会，六十百千万亿那由他声闻弟子；第四会，五十百千万亿那由他声闻弟子；皆得阿罗汉，舍诸重担逮得己利，尽诸有结正智得解脱。比丘尼众倍于上数，优婆塞众亦倍上数，优婆夷众亦倍上数，菩萨众亦倍上数，皆得阿惟越致无生法忍，皆得无量无边陀罗尼门三昧门，能转不退法轮，何况新发菩萨意者。又发辟支佛道心者亦无量无边。 “善男子！尔时彼佛会中弟子众数无量无边，彼金焰国中皆以七宝为树，于其宝树常出法音，所谓一切诸法空音、无相音、无作音、无生音、无所有音、无取相音。其国人民闻是法音，自然皆得诸法实相心得解脱。其佛灭后法住千岁，诸宝树音亦不复出。善男子！是高须弥山王佛，以法嘱累净威仪菩萨令守护法，嘱累已后便入无余涅槃。时有比丘名有威仪，持戒不净，得四禅四无色定及五神通，善诵毗尼藏，乐于苦行，不能善知他心。其弟子众亦皆苦行贵头陀法。是净威仪法师，持戒清净，于无所有法中得巧方便。复于一时，净威仪法师将诸弟子，到有威仪比丘住处与共同 现代汉语译本： 人师、佛、世尊（Bhagavan），寿命九千九百千万亿那由他（nayuta，数量单位）岁，国土名为金焰明，那个国家都用黄金作为地面。他所宣说的佛法也用三乘（声闻乘、缘觉乘、菩萨乘）来度化众生，那位佛陀的第一次法会，有八十百千万亿那由他声闻弟子；第二次法会，有七十百千万亿那由他声闻弟子；第三次法会，有六十百千万亿那由他声闻弟子；第四次法会，有五十百千万亿那由他声闻弟子；他们都证得了阿罗汉果位（Arhat），舍弃了各种负担，获得了自身的利益，断尽了各种烦恼的束缚，以正确的智慧获得了解脱。比丘尼（bhikkhuni，女性出家人）的数量是上述数字的倍数，优婆塞（upasaka，在家男居士）的数量也是上述数字的倍数，优婆夷（upasika，在家女居士）的数量也是上述数字的倍数，菩萨（bodhisattva）的数量也是上述数字的倍数，他们都获得了阿惟越致（avaivartika，不退转）的果位，证得了无生法忍（anutpattika-dharma-ksanti），都获得了无量无边的陀罗尼门（dharani，总持）和三昧门（samadhi，禅定），能够转动不退转的法轮（dharma-cakra，佛法之轮），更何况是新发菩提心的菩萨呢。此外，发辟支佛道心（pratyekabuddha，缘觉）的人也无量无边。 ‘善男子！当时那位佛陀法会中的弟子数量无量无边，那金焰国中都用七宝作为树木，那些宝树常常发出佛法的声音，也就是一切诸法空性之音、无相之音、无作之音、无生之音、无所有之音、无取相之音。那个国家的人民听到这些佛法的声音，自然都能够证得诸法实相，内心获得解脱。那位佛陀灭度后，佛法住世一千年，各种宝树的声音也不再发出。善男子！那位高须弥山王佛（Gao Xumi Shan Wang Buddha），用法嘱托净威仪菩萨（Jing Weiyi Bodhisattva）来守护佛法，嘱托完毕后便进入无余涅槃（nirvana）。当时有一位比丘名叫有威仪（You Weiyi），持戒不清净，获得了四禅（dhyana，禅定）四无色定（arupa-samapatti，无色界定）以及五神通（abhijna，超能力），擅长背诵毗尼藏（vinaya-pitaka，戒律），喜欢苦行，不能够很好地了解他人的心意。他的弟子们也都喜欢苦行，看重头陀行（dhuta，苦行）。那位净威仪法师（Jing Weiyi Dharma Master），持戒清净，在无所有法中获得了巧妙的方便。又在某个时候，净威仪法师带领着他的弟子们，到有威仪比丘的住处，想要与他一起……’