Chinese
知觉思惟、称量共议。善家子！此法说时，亦不得于初业菩萨前说。何以故？说意难知故。天子！音声入门，菩萨如恒伽河沙等劫，若彼不如实言诃骂，彼于其中无瞋碍心。又复恒伽河沙等劫，若得净心好意供养，尊重诸乐因缘、衣食、卧床、病缘药等诸事，彼于其中亦无顺爱心生。善家子！如阿罗汉漏尽，于诸顺爱住处法中终不生爱，于诸瞋碍住处法中亦不生憎。善家子！如是音声入门，菩萨于恒伽河沙等劫，若得供养诸乐因缘，彼于其中而无顺爱心生。于恒伽河沙等劫，若彼不如实言诃骂，彼于其中无瞋碍心。善家子！如是音声入门，菩萨于诸衰利、毁誉、称讥、苦乐，无受无著。过于世法而住，犹如山王。” 如是语已，莲华游戏智通天子复白佛言：“世尊！菩萨学时，复云何学音声入门？” 佛言：“善家子！汝今何须问如是处？” 天子言：“世尊！为说音声入智，于彼未来若有菩萨入于此忍，当作净想、信想、爱想。彼等闻此音声入智已，当觉自恶亦教余人。” 如是语已，佛告莲华游戏智通天子言：“彼若然者，天子善听，正念善思，吾当为汝演说此义。” 莲华游戏智通天子对曰：“如是！我甚乐闻。” 佛言：“天子！若有菩萨于欲声中生过罪想、离欲声中 现代汉语译本：知觉思惟、称量共议。善男子！这种法在讲解时，也不得在初学菩萨面前说。为什么呢？因为他们难以理解其中的深意。天子！对于音声入门的菩萨来说，即使在如恒河沙数般的劫中，有人用不真实的言语呵斥谩骂他，他也不会因此产生嗔恨之心。又在如恒河沙数般的劫中，如果得到清净的心和美好的意愿供养，尊重各种令人快乐的因缘，如衣服、食物、卧具、治病的药物等，他也不会因此生起贪爱之心。善男子！就像阿罗汉断尽了烦恼，对于那些容易产生贪爱的法，终究不会生起贪爱；对于那些容易产生嗔恨的法，也不会生起憎恨。善男子！同样，对于音声入门的菩萨来说，即使在如恒河沙数般的劫中，得到各种令人快乐的因缘供养，他也不会因此生起贪爱之心。即使在如恒河沙数般的劫中，有人用不真实的言语呵斥谩骂他，他也不会因此产生嗔恨之心。善男子！像这样音声入门的菩萨，对于各种衰败和利益、诽谤和赞誉、称扬和讥讽、痛苦和快乐，都不会接受和执着。他们超越世间的法则而安住，就像山王一样稳固不动。 说完这些话后，莲华游戏智通天子又对佛说：‘世尊！菩萨在学习的时候，又该如何学习音声入门呢？’ 佛说：‘善男子！你现在为什么要问这样的问题呢？’ 天子说：‘世尊！为了宣说音声入智，对于未来如果有菩萨进入这种忍辱境界，会产生清净的念想、信任的念想、爱乐的念想。他们听闻这种音声入智后，会觉察自己的过失，也会教导其他人。’ 说完这些话后，佛告诉莲华游戏智通天子说：‘如果真是这样，天子，好好听着，以正念善思，我将为你演说其中的含义。’ 莲华游戏智通天子回答说：‘好的！我非常乐意听闻。’ 佛说：‘天子！如果有菩萨对于欲界的音声产生过失和罪恶的念想，对于远离欲界的音声产生……’
English
English version: 'Perceiving thoughts, weighing and deliberating together. Good son! When explaining this Dharma, it should not be spoken in front of newly initiated Bodhisattvas. Why? Because the meaning is difficult to understand. Heavenly being! Regarding the entry into sound, even if Bodhisattvas are subjected to untrue words of rebuke and scolding for kalpas as numerous as the sands of the Ganges River (恒伽河沙), they will not harbor anger or resentment. Furthermore, for kalpas as numerous as the sands of the Ganges River, if they receive offerings with pure hearts and good intentions, respecting all causes and conditions of happiness, such as clothing, food, bedding, medicine for illness, and other matters, they will not give rise to attachment or craving. Good son! Just as an Arhat (阿罗汉) who has exhausted all defilements will never generate love for the dharmas that are dwelling places of attachment, nor will they generate hatred for the dharmas that are dwelling places of aversion. Good son! Similarly, for a Bodhisattva who has entered the gateway of sound, even if they receive offerings of all kinds of pleasurable conditions for kalpas as numerous as the sands of the Ganges River, they will not give rise to attachment or craving. Even if they are subjected to untrue words of rebuke and scolding for kalpas as numerous as the sands of the Ganges River, they will not harbor anger or resentment. Good son! Thus, a Bodhisattva who has entered the gateway of sound is without acceptance or attachment to gain and loss, defamation and praise, commendation and ridicule, suffering and happiness. They dwell beyond worldly dharmas, like a mountain king.' Having spoken thus, the Heavenly Being Lotus Play Wisdom Penetration (莲华游戏智通天子) again said to the Buddha: 'World Honored One (世尊)! When Bodhisattvas are learning, how do they learn the entry into sound?' The Buddha said: 'Good son! Why do you need to ask about such a matter now?' The Heavenly Being said: 'World Honored One! In order to explain the wisdom of entering sound, if in the future there are Bodhisattvas who enter this forbearance, they will generate thoughts of purity, thoughts of faith, and thoughts of love. After hearing this wisdom of entering sound, they will realize their own faults and also teach others.' Having spoken thus, the Buddha said to the Heavenly Being Lotus Play Wisdom Penetration: 'If that is so, Heavenly Being, listen well, with right mindfulness and good thought, I will explain this meaning to you.' The Heavenly Being Lotus Play Wisdom Penetration replied: 'Yes! I am very eager to hear.' The Buddha said: 'Heavenly Being! If a Bodhisattva generates thoughts of fault and sin regarding the sounds of desire, and regarding the sounds of detachment from desire...' --------------------------------------------------------------------------------
Chinese
生赞利想，即不学佛法中。于瞋声中生过罪想、离瞋声中生赞利想，即不学佛法中。于痴声中生过罪想、离痴声中生赞利想，即不学佛法中。于少欲声顺爱、于多欲声背憎，即不学音声入门中。于知足声顺爱、于不知足声背憎，即不学音声入门中。于减省声顺爱、于不减省声背憎，即不学音声入门中。 “如是略说，当知于乐独声顺爱、于多人声背憎；于佛声顺爱、于外道声背憎；于梵行声顺爱、于非梵行声背憎；于毗那耶声顺爱、于非毗那耶声背憎；于清白声顺爱、于烦恼声背憎；于爱声顺爱、于非爱声背憎；即不学音声入门中。于果声顺爱、于凡夫声背憎；于乐声顺爱、于苦声背憎；于出世声顺爱、于世声背憎；即不学音声入门中。于出家声顺爱、于在家声背憎，即不学音声入门中。于施声顺爱、于悭声背憎而生碍想，即不学佛法中。于持戒声生赞利想、于破戒声背憎而生碍想，即不学佛法中。于忍声生赞利想、于瞋声生碍想，即不学佛法中。 “如是略说，于精进声生赞利想、于懈怠声生碍想；于定意声生赞利想、于乱声生碍想；于智声生赞利想、于无智声生碍想，即不学佛法中。于近声顺爱、于远声背憎，即不学音声入门中。于流转声生过罪想、于涅槃声生赞利想，即不学音声入门中。于此岸声 现代汉语译本： 如果对赞扬的声音产生喜爱的想法，对毁谤的声音产生厌恶的想法，这就是没有学习佛法。如果对嗔怒的声音产生过失的想法，对远离嗔怒的声音产生赞美的想法，这就是没有学习佛法。如果对愚痴的声音产生过失的想法，对远离愚痴的声音产生赞美的想法，这就是没有学习佛法。如果对少欲的声音产生喜爱，对多欲的声音产生厌恶，这就是没有学习音声入门（Svara-avatara）。如果对知足的声音产生喜爱，对不知足的声音产生厌恶，这就是没有学习音声入门（Svara-avatara）。如果对节俭的声音产生喜爱，对不节俭的声音产生厌恶，这就是没有学习音声入门（Svara-avatara）。 简略地说，应当知道，如果对喜爱独处的声音产生喜爱，对多人聚集的声音产生厌恶；如果对佛（Buddha）的声音产生喜爱，对外道的声音产生厌恶；如果对梵行（Brahmacarya）的声音产生喜爱，对非梵行的声音产生厌恶；如果对毗那耶（Vinaya，戒律）的声音产生喜爱，对非毗那耶的声音产生厌恶；如果对清白的声音产生喜爱，对烦恼的声音产生厌恶；如果对喜爱的声音产生喜爱，对不喜爱的声音产生厌恶；这就是没有学习音声入门（Svara-avatara）。如果对果位的声音产生喜爱，对凡夫的声音产生厌恶；如果对快乐的声音产生喜爱，对痛苦的声音产生厌恶；如果对出世的声音产生喜爱，对世俗的声音产生厌恶；这就是没有学习音声入门（Svara-avatara）。如果对出家的声音产生喜爱，对在家的声音产生厌恶，这就是没有学习音声入门（Svara-avatara）。如果对布施的声音产生喜爱，对悭吝的声音产生厌恶并产生障碍的想法，这就是没有学习佛法。如果对持戒的声音产生赞美的想法，对破戒的声音产生厌恶并产生障碍的想法，这就是没有学习佛法。如果对忍辱的声音产生赞美的想法，对嗔怒的声音产生障碍的想法，这就是没有学习佛法。 简略地说，如果对精进的声音产生赞美的想法，对懈怠的声音产生障碍的想法；如果对禅定的声音产生赞美的想法，对散乱的声音产生障碍的想法；如果对智慧的声音产生赞美的想法，对没有智慧的声音产生障碍的想法，这就是没有学习佛法。如果对亲近的声音产生喜爱，对远离的声音产生厌恶，这就是没有学习音声入门（Svara-avatara）。如果对流转的声音产生过失的想法，对涅槃（Nirvana）的声音产生赞美的想法，这就是没有学习音声入门（Svara-avatara）。如果对此岸的声音
English
English version: If one generates a favorable thought towards sounds of praise and an unfavorable thought towards sounds of blame, that is not learning the Buddha's Dharma. If one generates a thought of fault towards sounds of anger and a favorable thought towards sounds of being free from anger, that is not learning the Buddha's Dharma. If one generates a thought of fault towards sounds of delusion and a favorable thought towards sounds of being free from delusion, that is not learning the Buddha's Dharma. If one generates liking towards sounds of few desires and aversion towards sounds of many desires, that is not learning the entry into sounds (Svara-avatara). If one generates liking towards sounds of contentment and aversion towards sounds of discontent, that is not learning the entry into sounds (Svara-avatara). If one generates liking towards sounds of frugality and aversion towards sounds of extravagance, that is not learning the entry into sounds (Svara-avatara). In brief, it should be known that if one generates liking towards sounds of enjoying solitude and aversion towards sounds of many people; if one generates liking towards the sound of the Buddha (Buddha) and aversion towards the sound of non-Buddhist paths; if one generates liking towards sounds of pure conduct (Brahmacarya) and aversion towards sounds of non-pure conduct; if one generates liking towards sounds of the Vinaya (Vinaya, discipline) and aversion towards sounds of non-Vinaya; if one generates liking towards sounds of purity and aversion towards sounds of afflictions; if one generates liking towards sounds of love and aversion towards sounds of non-love; that is not learning the entry into sounds (Svara-avatara). If one generates liking towards sounds of fruition and aversion towards sounds of ordinary beings; if one generates liking towards sounds of happiness and aversion towards sounds of suffering; if one generates liking towards sounds of transcendence and aversion towards sounds of the mundane; that is not learning the entry into sounds (Svara-avatara). If one generates liking towards sounds of renunciation and aversion towards sounds of household life, that is not learning the entry into sounds (Svara-avatara). If one generates liking towards sounds of generosity and aversion towards sounds of stinginess and generates thoughts of obstruction, that is not learning the Buddha's Dharma. If one generates favorable thoughts towards sounds of upholding precepts and aversion and obstructive thoughts towards sounds of breaking precepts, that is not learning the Buddha's Dharma. If one generates favorable thoughts towards sounds of patience and obstructive thoughts towards sounds of anger, that is not learning the Buddha's Dharma. In brief, if one generates favorable thoughts towards sounds of diligence and obstructive thoughts towards sounds of laziness; if one generates favorable thoughts towards sounds of concentration and obstructive thoughts towards sounds of distraction; if one generates favorable thoughts towards sounds of wisdom and obstructive thoughts towards sounds of lack of wisdom, that is not learning the Buddha's Dharma. If one generates liking towards sounds of nearness and aversion towards sounds of distance, that is not learning the entry into sounds (Svara-avatara). If one generates thoughts of fault towards sounds of wandering in samsara and favorable thoughts towards sounds of Nirvana (Nirvana), that is not learning the entry into sounds (Svara-avatara). If towards sounds of this shore --------------------------------------------------------------------------------
Chinese
背憎、于彼岸声顺爱；于村落声生过罪想、于阿兰拏声生赞利想；即不学音声入门中。于独行顺爱、于共行背憎，即不学佛法中。于比丘行顺爱、于在家行背憎；于威仪业顺爱、于非威仪业背憎；于净妙行顺爱、于非净妙行背憎；于戒行顺爱、于恶戒行背憎；于不杂行顺爱、于杂行背憎；于离贪欲行顺爱、于贪欲行背憎；于离瞋恶行顺爱、于瞋恶行背憎；于离愚痴行顺爱、于愚痴行背憎；于空行顺爱、于有见行背憎；于无相顺爱、于相背憎；于无愿顺爱、于愿背憎；于菩萨行顺爱、于声闻独觉行背憎；即不学佛法中。 “若讥菩萨过失则远菩提，亦取业障；若讥威仪则远菩提，亦取牢固业障；若有菩萨于菩萨边生卑小想，于己胜想则为自伤，亦取业障。如是菩萨，于他菩萨若教若诫，生教师想，然后教诫。菩萨若欲不舍菩提，于菩萨边莫生小想。 “善家子！菩萨如是，无有一处令善根断，如轻第二菩萨者。是故菩萨若欲护诸善根、欲清净诸业障、欲速于诸法中得无碍行，应当昼夜各作三时礼诸菩萨乘者富伽罗。” 尔时曼殊尸利童真复白佛言：“世尊！如我解佛所说义，欲声佛声称量一等、瞋声佛声等、痴声佛声等、外道声佛声等、少欲声多欲声等、知足声不知足声等、减省声不减省声等、乐独 现代汉语译本 背离憎恨，对涅槃之声产生喜爱；对村落之声产生罪恶的想法，对寂静处（阿兰拏，Aranya）之声产生赞美和利益的想法；这就是没有学习音声的入门。对独自修行产生喜爱，对共同修行产生背离和憎恨，这就是没有学习佛法。对比丘（Bhikkhu）的行为产生喜爱，对在家人的行为产生背离和憎恨；对有威仪的行为产生喜爱，对没有威仪的行为产生背离和憎恨；对清净美好的行为产生喜爱，对不清净美好的行为产生背离和憎恨；对持戒的行为产生喜爱，对破戒的行为产生背离和憎恨；对不混杂的行为产生喜爱，对混杂的行为产生背离和憎恨；对远离贪欲的行为产生喜爱，对贪欲的行为产生背离和憎恨；对远离嗔恨的行为产生喜爱，对嗔恨的行为产生背离和憎恨；对远离愚痴的行为产生喜爱，对愚痴的行为产生背离和憎恨；对空性的修行产生喜爱，对有见解的修行产生背离和憎恨；对无相产生喜爱，对有相产生背离和憎恨；对无愿产生喜爱，对有愿产生背离和憎恨；对菩萨（Bodhisattva）的修行产生喜爱，对声闻（Sravaka）和独觉（Pratyekabuddha）的修行产生背离和憎恨；这就是没有学习佛法。 ‘如果诋毁菩萨的过失，就会远离菩提（Bodhi），也会招致业障；如果诋毁威仪，就会远离菩提，也会招致牢固的业障；如果有菩萨对其他菩萨产生卑微的想法，对自己产生优胜的想法，这就是自我伤害，也会招致业障。这样的菩萨，对于其他菩萨，无论是教导还是告诫，都要产生教师的想法，然后才能教导和告诫。菩萨如果想要不舍弃菩提，就不要对其他菩萨产生轻视的想法。’ ‘善家子！菩萨如果是这样，就不会有一处让善根断绝，就像轻视其他菩萨一样。因此，菩萨如果想要守护各种善根、想要清净各种业障、想要迅速在各种法中得到无碍的修行，应当昼夜各作三次礼敬菩萨乘的补特伽罗（Pudgala）。’ 这时，曼殊尸利（Manjusri）童真菩萨又对佛说：‘世尊！如我理解佛所说的意义，欲望之声、佛的声音，称量起来是一样的；嗔恨之声、佛的声音是一样的；愚痴之声、佛的声音是一样的；外道之声、佛的声音是一样的；少欲之声、多欲之声是一样的；知足之声、不知足之声是一样的；减省之声、不减省之声是一样的；乐于独处的声音、