English
English version Turning away from hatred, cherishing the sound of the other shore (Nirvana); generating thoughts of transgression towards the sounds of villages, and generating thoughts of praise and benefit towards the sounds of secluded places (Aranya); this is not entering the gate of learning sounds. Cherishing solitude, turning away from and hating companionship, this is not learning the Buddha's teachings. Cherishing the conduct of monks (Bhikkhu), turning away from and hating the conduct of laypeople; cherishing dignified actions, turning away from and hating undignified actions; cherishing pure and wonderful actions, turning away from and hating impure and unwholesome actions; cherishing moral conduct, turning away from and hating immoral conduct; cherishing unmixed conduct, turning away from and hating mixed conduct; cherishing conduct free from greed, turning away from and hating greedy conduct; cherishing conduct free from anger, turning away from and hating angry conduct; cherishing conduct free from delusion, turning away from and hating deluded conduct; cherishing the practice of emptiness, turning away from and hating views of existence; cherishing the absence of characteristics, turning away from and hating characteristics; cherishing the absence of wishes, turning away from and hating wishes; cherishing the practice of a Bodhisattva, turning away from and hating the practice of Sravakas and Pratyekabuddhas; this is not learning the Buddha's teachings. 'If one criticizes the faults of a Bodhisattva, one will be far from Bodhi (Enlightenment) and will also accumulate karmic obstacles; if one criticizes dignified conduct, one will be far from Bodhi and will also accumulate firm karmic obstacles; if a Bodhisattva has inferior thoughts towards other Bodhisattvas and superior thoughts towards oneself, this is self-harm and will also accumulate karmic obstacles. Such a Bodhisattva, whether teaching or admonishing other Bodhisattvas, should have the thought of a teacher before teaching or admonishing. If a Bodhisattva wishes not to abandon Bodhi, one should not have belittling thoughts towards other Bodhisattvas.' 'Good son! If a Bodhisattva is like this, there will be no place where good roots are severed, as is the case with those who belittle other Bodhisattvas. Therefore, if a Bodhisattva wishes to protect all good roots, wishes to purify all karmic obstacles, and wishes to quickly attain unobstructed practice in all dharmas, one should pay homage to the Pudgalas (individuals) of the Bodhisattva vehicle three times each day and night.' At that time, the pure youth Manjusri (Manjusri) again said to the Buddha: 'World Honored One! As I understand the meaning of what the Buddha has said, the sound of desire and the sound of the Buddha are equal in measure; 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 non-Buddhist paths 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 discontentment are equal; the sound of reducing and the sound of not reducing are equal; the sound of delighting in solitude and --------------------------------------------------------------------------------
Chinese
声共众住声等、此岸声彼岸声等、远声近声等、流转声涅槃声等、村落声阿兰拏声等、施声悭声等、持戒声破戒声等、瞋恨声忍声等、精进声懈怠声等、乱声定意声等、无智声智声等。” 尔时莲华游戏智通天子语曼殊尸利童真言：“曼殊尸利！何因缘故称量一等？” 曼殊尸利言：“天子！如是欲声，于汝意谓是何？” 天子言：“曼殊尸利！如我意谓欲声如响。” 曼殊尸利言：“天子！如是佛声，汝意复谓是何？” 天子言：“曼殊尸利！如我意谓亦与响法不别。” 曼殊尸利言：“此因缘故，称量一等。” 尔时佛告曼殊尸利童真言：“曼殊尸利！汝于前世住初业地，未入如是法道，作何业障？汝今可说。若未来世所有假名菩萨，闻如是等业障恶已，当自守护。” 如是语已，曼殊尸利童真复白佛言：“世尊！彼闻如是等业障恶已，虽当忧怖而得净于业障，亦得诸法无碍。世尊！乃往过去无数劫，复过无数广不可量、无量不可思，复过彼已，于彼时节有佛出世，名师子鼓音王如来、应、正遍知、明行具足、善逝、世间解、无上、调御丈夫、天人教师、佛、婆伽婆。彼如来寿量六十俱致那由多百千岁，说法调伏恒伽河沙等众生，亦以三乘成熟众生。彼世界名 现代汉语译本： ‘大众共同发出的声音和个人发出的声音相同，此岸的声音和彼岸的声音相同，远处的声音和近处的声音相同，轮回的声音和涅槃的声音相同，村落的声音和寂静处的阿兰拏（Aranya）的声音相同，布施的声音和悭吝的声音相同，持戒的声音和破戒的声音相同，嗔恨的声音和忍耐的声音相同，精进的声音和懈怠的声音相同，散乱的声音和禅定的声音相同，无智慧的声音和智慧的声音相同。’ 这时，莲华游戏智通天子问曼殊尸利（Manjushri，文殊菩萨的另一种称谓）童真：‘曼殊尸利！是何因缘，使得这些声音被衡量为相同呢？’ 曼殊尸利回答说：‘天子！你认为欲望的声音是什么？’ 天子回答说：‘曼殊尸利！我认为欲望的声音就像回响。’ 曼殊尸利又问：‘天子！你认为佛的声音又是什么呢？’ 天子回答说：‘曼殊尸利！我认为佛的声音也与回响没有什么不同。’ 曼殊尸利说：‘因此，这些声音被衡量为相同。’ 这时，佛告诉曼殊尸利童真：‘曼殊尸利！你在前世处于修行的初始阶段，尚未进入这样的法道时，造作了什么样的业障？你现在可以说了。如果未来世的所有假名菩萨，听闻了这些业障恶行后，应当自我守护。’ 说完这些话后，曼殊尸利童真再次对佛说：‘世尊！他们听闻了这些业障恶行后，虽然会感到忧虑和恐惧，但也能因此净化业障，并获得诸法无碍。世尊！在过去无数劫之前，又经过无数广阔不可量、无量不可思议的时间，在那时有一尊佛出世，名为师子鼓音王如来（Tathagata，如来）、应（Arhat，阿罗汉）、正遍知（Samyaksambuddha，正等觉者）、明行具足（Vidya-charana-sampanna，明行足）、善逝（Sugata，善逝）、世间解（Lokavidu，知世间）、无上（Anuttara，无上士）、调御丈夫（Purusadamyasarathi，调御丈夫）、天人教师（Sasta Devamanusyanam，天人师）、佛（Buddha，佛）、婆伽婆（Bhagavan，世尊）。那尊如来的寿命有六十俱致那由他百千岁，说法调伏恒河沙数般的众生，也以三乘佛法成熟众生。那个世界名为……’
English
English version: 'The sound of the multitude dwelling together is the same as the sound of an individual, the sound of this shore is the same as the sound of the other shore, the sound of far away is the same as the sound of near, the sound of samsara (flowing, revolving) is the same as the sound of nirvana (cessation), the sound of villages is the same as the sound of aranya (secluded place) , the sound of generosity is the same as the sound of stinginess, the sound of keeping precepts is the same as the sound of breaking precepts, the sound of anger is the same as the sound of patience, the sound of diligence is the same as the sound of laziness, the sound of distraction is the same as the sound of samadhi (concentration), the sound of ignorance is the same as the sound of wisdom.' At that time, the Deva (god) Lotus Play Wisdom Utpala (celestial being) spoke to Manjushri (Bodhisattva of Wisdom) Kumara (youth): 'Manjushri! What is the cause and condition that these are measured as equal?' Manjushri said: 'Deva! What do you think the sound of desire is?' The Deva said: 'Manjushri! As I think, the sound of desire is like an echo.' Manjushri said: 'Deva! What do you think the sound of the Buddha is?' The Deva said: 'Manjushri! As I think, it is no different from the nature of an echo.' Manjushri said: 'For this reason, they are measured as equal.' At that time, the Buddha told Manjushri Kumara: 'Manjushri! In your previous life, when you were in the initial stage of practice and had not yet entered this path of Dharma, what karmic obstacles did you create? You may speak of them now. If all nominal Bodhisattvas (enlightenment being) in the future hear of these karmic obstacles and evils, they should guard themselves.' After saying this, Manjushri Kumara again said to the Buddha: 'World Honored One! After hearing of these karmic obstacles and evils, although they will be worried and fearful, they will be able to purify their karmic obstacles and attain unobstructedness in all dharmas. World Honored One! In the past, countless kalpas (eons) ago, and again beyond countless immeasurable, unquantifiable, and inconceivable periods, at that time a Buddha appeared in the world, named Lion Drum Sound King Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Vidya-charana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone), Lokavidu (Knower of the World), Anuttara (Unsurpassed), Purusadamyasarathi (Tamer of Men), Sasta Devamanusyanam (Teacher of Gods and Men), Buddha (Enlightened One), and Bhagavan (World Honored One). That Tathagata's lifespan was sixty kotis (ten millions) of nayutas (trillions) of hundreds of thousands of years, and he taught and tamed beings as numerous as the sands of the Ganges River, and also matured beings with the Three Vehicles. That world was named...' --------------------------------------------------------------------------------
Chinese
大光。于中若树、若柱，七宝所作。于彼树中有如是等声出，所谓空声、无相声、无愿声、无生声、无灭声、无所有声、无状貌声，常出如是等声。若声出时。彼诸众生于法见证。 “彼时如来初集，声闻有九十九俱致，彼皆阿罗汉，乃至以平等智善解脱心。第二集有九十六俱致比丘。第三集有九十三俱致比丘。第四集有九十俱致比丘，亦皆阿罗汉，乃至以平等智善解脱心。彼菩萨集亦如是数，彼皆无生法忍具足，善能出生种种法道，供养多百千俱致那由多佛，名称闻于百千俱致那由多佛土，度脱多百千俱致那由多众生，得无边门陀罗尼，出生百千俱致那由多三摩地；自余始业初乘发行菩萨摩诃萨，亦多无量无数。彼如来土功德庄严具足，若以言说终不能尽。彼如来灭后，正法住九十九百千岁，彼诸树声皆不复出。 “世尊！彼时有菩萨比丘，名曰喜根，作说法者。世尊！彼喜根菩萨先行质直，不分别威仪、不舍世间、不碍世法。彼时众生诸根悉利，少闻即知有深信解，为彼众生不赞说少欲、不赞说知足减省乐独；亦不赞说不共众住；亦不示现发起精进。示现自身行于杂行，令彼众生摄取诸法，即欲自性摄取诸法、即瞋自性摄取诸法、即痴自性摄取诸法，而无障碍。彼以方便令彼摄取诸行一相。若彼众生 现代汉语译本 大光（指佛的光芒）。在那（佛土）之中，有树和柱子，都是用七宝做成的。在那树中，有这样的声音发出，所谓的空声、无相声、无愿声、无生声、无灭声、无所有声、无状貌声，常常发出这样的声音。当这些声音发出时，那些众生就能在佛法上得到见证。 ‘那时如来第一次集会，声闻（听闻佛法而悟道者）有九十九俱致（古印度计数单位，表示极大的数量），他们都是阿罗汉（断绝一切烦恼，达到涅槃境界的圣者），乃至以平等智慧善于解脱内心。第二次集会有九十六俱致比丘（出家修行的男子）。第三次集会有九十三俱致比丘。第四次集会有九十俱致比丘，他们也都是阿罗汉，乃至以平等智慧善于解脱内心。那些菩萨（立志成佛的修行者）的集会人数也和比丘一样多，他们都具备无生法忍（对一切法不生不灭的深刻理解），善于出生种种佛法之道，供养多百千俱致那由他（更大的计数单位）的佛，名称传遍百千俱致那由他的佛土，度脱多百千俱致那由他的众生，得到无边门陀罗尼（总持一切法门的咒语），出生百千俱致那由他的三摩地（禅定境界）；其余刚刚开始修行，初入佛道的菩萨摩诃萨（大菩萨），也多得无法计量。那个如来佛土的功德庄严具足，如果用言语来描述，终究无法穷尽。那位如来佛灭度后，正法住世九十九百千岁，那些树发出的声音也都不再出现。 ‘世尊！那时有一位菩萨比丘，名叫喜根，作为说法者。世尊！那位喜根菩萨先行正直，不分别威仪（修行者的行为规范）、不舍弃世间、不妨碍世间法。那时众生的根器都非常敏锐，稍微听闻就能理解并有深刻的信解，因此对于那些众生，不赞扬少欲、不赞扬知足减省、不赞扬乐于独处；也不赞扬不与大众共住；也不示现发起精进。他示现自身行于杂行（各种不同的行为），让那些众生摄取诸法，即使是贪欲的自性也能摄取诸法、即使是嗔恨的自性也能摄取诸法、即使是愚痴的自性也能摄取诸法，而没有障碍。他用方便法门让那些摄取的诸行达到一相（统一的境界）。如果那些众生……’