English
English version: The Teacher of Men, the Buddha, the World Honored One (Bhagavan), had a lifespan of nine thousand nine hundred million nayutas (nayuta, a unit of measurement) of years. His land was named Golden Flame Brightness, and the ground of that country was made entirely of gold. The Dharma he taught also used the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) to liberate sentient beings. At the first assembly of that Buddha, there were eighty hundred million nayutas of Sravaka (listener) disciples; at the second assembly, there were seventy hundred million nayutas of Sravaka disciples; at the third assembly, there were sixty hundred million nayutas of Sravaka disciples; at the fourth assembly, there were fifty hundred million nayutas of Sravaka disciples; all of them attained the state of Arhat (Arhat), relinquished all burdens, attained their own benefit, exhausted all fetters, and attained liberation with correct wisdom. The number of Bhikkhunis (bhikkhuni, female monastic) was double the above number, the number of Upasakas (upasaka, male lay follower) was also double the above number, the number of Upasikas (upasika, female lay follower) was also double the above number, and the number of Bodhisattvas (bodhisattva) was also double the above number. They all attained the state of Avaivartika (avaivartika, non-retrogression), realized the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, forbearance of the unborn), and all attained immeasurable and boundless Dharani doors (dharani, mnemonic device) and Samadhi doors (samadhi, meditative absorption), capable of turning the irreversible Dharma wheel (dharma-cakra, wheel of Dharma), let alone those newly aspiring Bodhisattvas. Furthermore, those who aspired to the path of Pratyekabuddha (pratyekabuddha, solitary Buddha) were also immeasurable and boundless. 'Good man! At that time, the number of disciples in that Buddha's assembly was immeasurable and boundless. In that Golden Flame country, all the trees were made of the seven treasures, and those treasure trees constantly emitted the sound of Dharma, namely the sound of emptiness of all dharmas, the sound of no-characteristic, the sound of no-action, the sound of no-birth, the sound of no-ownership, and the sound of no-attachment. The people of that country, upon hearing these sounds of Dharma, naturally all attained the true nature of all dharmas and their minds were liberated. After that Buddha passed away, the Dharma remained in the world for a thousand years, and the sounds of the various treasure trees no longer emitted. Good man! That Gao Xumi Shan Wang Buddha (Gao Xumi Shan Wang Buddha) entrusted the Dharma to the Jing Weiyi Bodhisattva (Jing Weiyi Bodhisattva) to protect the Dharma, and after entrusting it, he entered Nirvana without remainder (nirvana). At that time, there was a Bhikkhu named You Weiyi (You Weiyi), who did not uphold the precepts purely, attained the Four Dhyanas (dhyana, meditation), the Four Arupa-samapattis (arupa-samapatti, formless attainments), and the Five Abhijna (abhijna, supernormal powers), was skilled in reciting the Vinaya-pitaka (vinaya-pitaka, monastic discipline), enjoyed ascetic practices, and was not good at knowing the minds of others. His disciples also all enjoyed ascetic practices and valued the Dhuta practices (dhuta, ascetic practices). That Jing Weiyi Dharma Master (Jing Weiyi Dharma Master) upheld the precepts purely and attained skillful means in the Dharma of non-ownership. And at one time, the Jing Weiyi Dharma Master led his disciples to the place where the Bhikkhu You Weiyi resided, wanting to…' --------------------------------------------------------------------------------
Chinese
止，净威仪法师怜愍众生故，从所住处常入聚落食讫而还，教化百千万家皆作弟子，令发阿耨多罗三藐三菩提心。其弟子众亦善教化，到诸聚落而为说法，令若干百千众生皆发阿耨多罗三藐三菩提心。有威仪比丘常乐住塔寺，其弟子众不持净戒而乐行头陀。有威仪比丘勤行精进其心决定，自以所行化诸弟子，贪着善法有所见得，所谓说一切有为法皆无常皆苦、一切法无我，不能善行诸禅定法，亦不能善于菩萨所行之道，本心不纯故。净威仪法师善知众生诸根利钝，知有威仪比丘心故，不复常入聚落，其诸弟子如本不异。 “有威仪比丘见净威仪法师诸弟子众常入聚落，生不净心，即鸣犍椎集众立制：‘汝等自今已去不应入于聚落，不能一心徐行静默，数入聚落得何等利？佛所称赞阿练若住处，汝等当行禅乐莫好入他家。’净威仪法师诸弟子众，不受其语犹入聚落。后于一时有威仪比丘，见从聚落中出，更鸣犍椎集众，说如是言：‘若复更入聚落者，不复得住于此。’ “尔时净威仪法师将护有威仪比丘故，告诸弟子：‘汝等！从今已去勿入聚落。’即如师教不入聚落。尔时诸人民众不见其师及诸弟子故，皆怀忧恼善根退失。净威仪法师过三月自恣竟，从是中出至余僧坊，于其所止师徒还入城邑聚落为人说 现代汉语译本：止，净威仪法师（Jing Weiyi Fashi，以清净威仪著称的法师）怜悯众生，所以从他居住的地方经常进入村落，用斋完毕后返回，教化成百上千户人家都成为他的弟子，使他们发起阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）。他的弟子们也善于教化，到各个村落去说法，使成百上千的众生都发起阿耨多罗三藐三菩提心。有一位有威仪比丘（You Weiyi Biqiu，具有威仪的比丘）常常喜欢住在塔寺里，他的弟子们不持守清净的戒律，却喜欢修行头陀（dhūta，苦行）。有一位有威仪比丘勤奋修行精进，他的心很坚定，用自己所修行的来教化弟子，贪恋执着于善法，有所见有所得，就说一切有为法（saṃskṛta-dharma，有条件的事物）都是无常的，都是苦的，一切法（dharma，事物）都是无我的，不能好好地修行各种禅定法，也不能好好地修菩萨所行的道路，因为他的本心不纯正。净威仪法师善于了解众生各种根器的利钝，了解有威仪比丘的心，所以不再经常进入村落，他的弟子们像原来一样没有什么改变。 有一位有威仪比丘看见净威仪法师的弟子们经常进入村落，生起不清净的心，就敲击犍椎（ghanta，钟）召集大众，立下规定：‘你们从今以后不应该进入村落，不能一心一意地徐缓行走，安静沉默，多次进入村落能得到什么好处？佛所称赞的阿练若（araṇya，寂静处）住处，你们应当修行禅定的快乐，不要喜欢进入别人家。’净威仪法师的弟子们，不听他的话，仍然进入村落。后来在某个时候，有威仪比丘看见他们从村落中出来，再次敲击犍椎召集大众，这样说道：‘如果再有进入村落的人，就不允许住在这里。’ 这时，净威仪法师为了维护有威仪比丘，告诉他的弟子们：‘你们从今以后不要进入村落。’弟子们就按照老师的教导，不再进入村落。这时，各位人民群众因为看不见他们的老师和弟子们，都感到忧愁烦恼，善根退失。净威仪法师过了三个月的自恣（pravāraṇā，解夏）之后，从那里出来到其他的僧坊，在他所居住的地方，师徒们又回到城邑村落为人说法。
English
English version: Then, the Dharma Master of Pure Dignity (Jing Weiyi Fashi), out of compassion for sentient beings, would regularly enter villages from his dwelling place, return after his meal, and teach hundreds of thousands of families, making them all his disciples and causing them to generate the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment). His disciples were also skilled in teaching, going to various villages to expound the Dharma, causing several hundred thousand beings to generate the mind of Anuttara-samyak-sambodhi. There was a Bhikshu of Dignity (You Weiyi Biqiu) who always enjoyed residing in stupas and monasteries, but his disciples did not uphold pure precepts and instead enjoyed practicing dhūta (dhūta, ascetic practices). There was a Bhikshu of Dignity who diligently practiced with determination, using his own practice to transform his disciples, becoming attached to good dharmas and gaining some insights, namely, saying that all conditioned dharmas (saṃskṛta-dharma, conditioned phenomena) are impermanent and suffering, and that all dharmas (dharma, phenomena) are without self. He was unable to properly practice the various dhyāna (dhyāna, meditation) practices, nor was he able to properly practice the path of the Bodhisattva, because his original mind was not pure. The Dharma Master of Pure Dignity was skilled in knowing the sharp and dull faculties of sentient beings, and knowing the mind of the Bhikshu of Dignity, he no longer regularly entered villages, and his disciples remained as they were before. A Bhikshu of Dignity, seeing the disciples of the Dharma Master of Pure Dignity regularly entering villages, generated an impure mind and immediately struck the ghanta (ghanta, bell) to gather the assembly and establish a rule: 'From now on, you should not enter villages. You cannot walk slowly and silently with a single mind. What benefit do you gain from frequently entering villages? The Buddha praised the dwelling place of araṇya (araṇya, secluded place), you should practice the joy of dhyāna and not be fond of entering other people's homes.' The disciples of the Dharma Master of Pure Dignity did not heed his words and still entered villages. Later, at one time, the Bhikshu of Dignity saw them coming out of the village and again struck the ghanta to gather the assembly, saying: 'If anyone enters the village again, they will no longer be allowed to stay here.' At that time, the Dharma Master of Pure Dignity, in order to protect the Bhikshu of Dignity, told his disciples: 'From now on, do not enter villages.' The disciples followed their teacher's instructions and no longer entered villages. At that time, the people, because they could not see their teacher and disciples, all felt worried and distressed, and their roots of goodness diminished. After the Dharma Master of Pure Dignity completed the three-month pravāraṇā (pravāraṇā, end of rainy season retreat), he left that place and went to another monastery, and in the place where he stayed, the teacher and disciples returned to the cities and villages to expound the Dharma to the people. --------------------------------------------------------------------------------
Chinese
法。后时有威仪比丘，见净威仪法师还入他家，见其弟子毁失常仪，复生不净恶心作是念：‘是比丘破戒毁戒，何有菩提？’便语众人：‘是比丘杂行，去佛道甚远。’有威仪比丘起是业已，后时命终，是业果报故，堕阿鼻大地狱，九百千亿劫受诸苦恼；从地狱出六十三万世，常被诽谤；其罪渐薄，后作比丘三十二万世，出家之后是业因缘反道入俗，又余罪业因缘故，于净明佛所出家入道殷勤精进如救头然，千万亿岁中乃至不得柔顺法忍，无量千万世诸根闇钝。 “师子游步，于汝意云何？尔时有威仪比丘岂异人乎？勿造斯观，则我身是。我时起是微细不净心，受此罪业堕于地狱。师子游步！若人不欲起是微细罪业者，于彼菩萨不应起于恶心。菩萨诸所行道皆当信解，不应起于瞋恨之心，应作是念：‘我不能善知他人心，众生所行是亦难知。’善男子！如来见是利故常说是法，是故行者不应平量于人，唯有如来及似如来者，乃能知是。是故行者若欲自护其身，慎莫平量于人而相违逆。菩萨若欲修集佛法，常当昼夜勤心专念。深发菩萨心者，不当好求人长短。菩萨若能教三千大千世界中众生令行十善，不如菩萨如一食顷一心静处念一相法门，乃至闻受读诵解说，是人福德胜彼甚多。何以故？诸菩萨用是法门，能灭 现代汉语译本： 法。后来有一位有威仪的比丘，看见净威仪法师还出入于俗家，又看见他的弟子们毁坏了日常的威仪，心中生起不干净的恶念，心想：‘这位比丘破戒毁坏戒律，怎么能证得菩提呢？’于是就对众人说：‘这位比丘行为不端，离佛道非常遥远。’这位有威仪的比丘造下这种罪业后，后来命终，因为这种业报，堕入阿鼻大地狱，经历了九百千亿劫的苦恼；从地狱出来后，又有六十三万世常常被人诽谤；罪业渐渐减轻后，又做了三十二万世的比丘，出家之后因为以前的业力因缘，反而背离佛道还俗，又因为其余罪业的因缘，在净明佛那里出家修行，殷勤精进如同救火一样急迫，但在千万亿年中，乃至都不能得到柔顺法忍，无数千万世都诸根迟钝。 ‘师子游步（人名），你觉得怎么样？’当时的有威仪比丘难道是别人吗？不要这样看，那时的我就是。我当时生起这种微细的不净之心，就受到了这种罪业，堕入了地狱。师子游步！如果有人不想生起这种微细的罪业，就不应该对菩萨生起恶心。对于菩萨所做的一切，都应当相信和理解，不应该生起嗔恨之心，应当这样想：‘我不能够很好地了解他人的心，众生的行为也是难以知晓的。’善男子！如来看到这种利益，所以常常宣说这种法，因此修行人不应该随意评价他人，只有如来以及类似如来的人，才能够真正了解。因此，修行人如果想要保护自己，就要谨慎，不要随意评价他人而产生矛盾。菩萨如果想要修集佛法，应当常常昼夜勤奋专心。发了深厚的菩萨心的人，不应当喜欢探求别人的缺点。菩萨如果能够教导三千大千世界中的众生修行十善，也不如菩萨用一顿饭的时间，一心安静地修习一个相的法门，乃至听闻、接受、读诵、解说，这个人的福德胜过前者很多。为什么呢？因为诸位菩萨用这种法门，能够灭除