Chinese
彼速当作人上者。 若分别戒彼无戒， 若见持戒则破戒； 戒破戒二是一相， 若知是者作导师。 犹如丈夫于梦中， 受用欲事生欢喜； 痴乱分别想妇女， 于中妇女常是无。 破戒持戒如梦性， 凡夫分别此二种； 于中无戒无破戒， 若知是者作导师。 著名此是凡夫觉， 以彼不知声自性； 若觉此名非是名， 彼当得于胜妙忍。 有诸众生誓作佛， 以说告于余人知； 住言为净无修行， 彼即普闭菩提道。 于威仪中取乖错， 喜言重说彼无知； 不以言净觉菩提， 以彼不知法自性。 虽于空法常显说， 而喜斗诤恶意生； 何有菩提及佛法？ 乃是说瞋无智者。 瞋忍二种是一相， 若知是者不分别； 众生自性彼不知， 生诸过恶是凡智。 自言众生我皆爱， 我作胜尊脱众生； 被动彼即生瞋恶， 以有恶心不与语。 恒喜斗诤求他过， 而复赞说此忍心； 亦说诸法皆是空， 意中贡高求错失。 于食贪着无智者， 昼夜思念于欲事； 彼等来入村邑已， 说我当脱诸众生。 诸众生中我悲转， 我于众生有利益； 是类法体虽显说， 而着害心常恶意。 然我未闻亦未见， 现代汉语译本 他会迅速成为人群中的领导者。 如果分别指责持戒者破戒，或者看到持戒者就说他破戒；持戒和破戒的两种状态本质上是一样的，如果明白这一点，就可以成为导师。 就像一个男人在梦中，享受性爱之事而感到欢喜；因为愚痴迷惑而分别想象妇女，但实际上梦中的妇女并不存在。 破戒和持戒就像梦的性质一样，凡夫俗子才会分别这两种状态；实际上既没有戒，也没有破戒，如果明白这一点，就可以成为导师。 执着于名相是凡夫的觉悟，因为他们不了解声音的自性；如果觉悟到这个名称并非真实的名称，他就能获得殊胜的忍辱。 有些众生发誓要成佛，并告诉其他人；停留在口头上说自己清净，却没有实际修行，这样就完全关闭了通往菩提的道路。 在威仪（行为举止）中挑剔错误，喜欢重复说别人的过失，这是无知的表现；不能通过言语来觉悟菩提，因为他们不了解法的自性。 即使经常宣说空性之法，却喜欢争斗，心怀恶意；这样怎么会有菩提和佛法呢？这只是在宣说嗔恨，是无智慧的人。 嗔恨和忍辱两种状态本质上是一样的，如果明白这一点，就不会分别它们；众生的自性他们并不了解，产生各种过错恶行，这是凡夫的智慧。 自称爱一切众生，说自己是至高无上的，要解脱众生；稍微触动他，就会产生嗔恨和恶意，因为心怀恶意而不与人交谈。 总是喜欢争斗，寻找别人的过失，却又赞美自己的忍辱之心；也说诸法皆空，但内心贡高我慢，寻找别人的错误。 对于食物贪婪执着的无智者，昼夜思念淫欲之事；他们来到村庄后，就说自己要解脱一切众生。 说自己在众生中充满悲悯，对众生有利益；这类人虽然宣说佛法，却怀着害人之心，常常心怀恶意。 然而我从未听闻，也从未见过。
English
English version He will quickly become a leader among men. If one discriminates against the precept-holder as being without precepts, or if upon seeing a precept-holder, one says he has broken precepts; the states of holding precepts and breaking precepts are essentially the same. If one understands this, he can become a guide. It is like a man in a dream, enjoying sexual matters and feeling joy; due to foolish confusion, he imagines women, but in reality, the women in the dream do not exist. Breaking precepts and holding precepts are like the nature of a dream; ordinary people discriminate between these two states. In reality, there is neither precept nor broken precept. If one understands this, he can become a guide. Clinging to names is the awakening of ordinary people, because they do not understand the self-nature of sound. If one realizes that this name is not a true name, he will attain supreme forbearance. Some beings vow to become Buddhas and tell others; staying only at the level of saying they are pure, without actual practice, they completely close the path to Bodhi. Picking out mistakes in deportment (behavior), delighting in repeatedly speaking of others' faults, this is a sign of ignorance; one cannot awaken to Bodhi through words, because they do not understand the self-nature of Dharma. Even if one constantly proclaims the Dharma of emptiness, yet delights in strife and harbors malice; how can there be Bodhi and Buddha-dharma? This is merely proclaiming anger, and is characteristic of those without wisdom. Anger and forbearance are essentially the same; if one understands this, he will not discriminate between them. They do not understand the self-nature of beings, and generate various faults and evils; this is the wisdom of ordinary people. Claiming to love all beings, saying that one is supreme and will liberate beings; being slightly provoked, they generate anger and malice, because they harbor malice and do not speak to others. Always delighting in strife, seeking the faults of others, yet praising one's own forbearance; also saying that all dharmas are empty, but inwardly arrogant and seeking the faults of others. Ignorant ones who are greedy and attached to food, thinking of sexual matters day and night; after they come to villages, they say they will liberate all beings. Saying that they are filled with compassion for beings, and that they are beneficial to beings; although these kinds of people proclaim the Dharma, they harbor harmful intentions and are constantly malicious. However, I have never heard nor seen.
Chinese
有悲而复有害心； 各各共作破疮已， 而求阿弥多由国。 恒伽河沙如是有， 常得毁辱及打骂； 不能堪忍诸恶事， 不至彼土人牛王。 土即非土若能知， 空土犹如空自性； 不念土及土功德， 当至彼土人牛王。 说我能忍诸恶事， 我于菩萨教师想； 然我未闻亦未见， 教师想所而生恶。 各各相毁所有行， 着乞食家及友家； 说是我所成熟者， 于中莫令余人入。 我能脱汝莫亲余， 其彼无有清净行； 杂闹游行是无智， 于菩提利彼未有。 昼夜如是作三时， 当礼诸佛及菩萨； 莫求彼所有错失， 如欲行导常修行。 若见喜于欲事乐， 彼所错失亦勿求； 如此久必当触证， 最胜菩提无边德。 当渐次学渐次作， 不可一时佛即成； 多劫俱致那由多， 我着铠甲非今日。 莫以分别分别欲， 我触菩提如欲性； 无此烦恼当不生， 若能信此得胜忍。 观此诸声即非声， 无字法体便已入； 如是声类诸法体， 当不生欲亦无瞋。 于欲及瞋观无生， 应知此二无有字； 此二唯可以名转， 字若无有于中无。 若知诸辞即一辞， 名亦不生本非有； 我之所说外道说， 现代汉语译本 心怀悲悯却又怀有害人之心； 各自共同在已破的疮口上再加伤害，却还想往生阿弥多由国（Amitayus，无量寿佛的国度）。 像恒伽河（Ganga，恒河）的沙粒那样多的众生，常常遭受毁辱和打骂； 如果不能忍受各种恶事，就不能到达阿弥多由国。 如果能明白‘净土’并非实有，空性的净土犹如空性的自性； 不执着于净土及其功德，就能到达阿弥多由国。 如果说我能忍受各种恶事，我对菩萨抱有如教师般的敬重； 然而我从未听说或见过，对教师抱有敬重之心反而会产生恶念。 各自互相诋毁所有善行，执着于乞食之家和朋友之家； 声称这些人是我所度化的，不让其他人加入。 说我能让你解脱，不要亲近其他人，因为他们没有清净的行为； 杂乱喧闹，这是没有智慧的表现，他们对于菩提（Bodhi，觉悟）的利益一无所知。 日夜像这样在三个时辰里，应当礼敬诸佛和菩萨； 不要去寻找他们的过失，像想要行路的人一样经常修行。 如果看到他们喜欢享乐，也不要去寻找他们的过失； 这样长久下去必定会触证，最殊胜的菩提和无边的功德。 应当逐渐学习，逐渐修行，不可能一下子就成佛； 要经历无数劫的时间，我披上铠甲并非是今天才开始的。 不要用分别心去分别欲望，我触证菩提就像欲望的本性一样； 没有这些烦恼就不会产生，如果能相信这一点就能获得殊胜的忍辱。 观察这些声音，它们实际上并非真实的声音，一旦进入无字的法体； 像这样的声音和各类法体，就不会产生欲望和嗔恨。 对于欲望和嗔恨，要观其无生，应当知道这两者没有自性； 这两者只能通过名称来指代，如果名称不存在，其中也就什么都没有。 如果明白所有的言辞都是同一种言辞，名称也不会产生，因为它本来就不存在； 我所说的，外道（指佛教以外的其他宗教或哲学）也会说。
English
English version Having compassion, yet harboring harmful intentions; Each one jointly re-injuring already broken wounds, yet seeking to be reborn in Amitayus' (Amitayus, the Buddha of Infinite Life) land. As numerous as the sands of the Ganga River (Ganga, the Ganges River), beings constantly endure insults and beatings; Unable to bear all evil deeds, one cannot reach that land, the king of men. If one can understand that 'Pure Land' is not substantial, the empty Pure Land is like empty self-nature; Not clinging to the Pure Land and its merits, one will reach that land, the king of men. If I say I can endure all evil deeds, I regard Bodhisattvas with the respect of a teacher; Yet I have never heard or seen that holding a teacher in esteem would generate evil. Each one slandering all good deeds, clinging to beggar's homes and friends' homes; Claiming that these are the ones I have matured, not allowing others to enter. Saying I can liberate you, do not be close to others, for they have no pure conduct; Disorderly and noisy, this is without wisdom, they have no benefit of Bodhi (Bodhi, enlightenment). Day and night, doing this in three periods, one should prostrate to all Buddhas and Bodhisattvas; Do not seek their faults, like one who wants to travel, constantly practice. If you see them delighting in pleasurable things, do not seek their faults either; In this way, for a long time, one will surely touch and realize the most supreme Bodhi and boundless virtues. One should gradually learn, gradually practice, it is impossible to become a Buddha all at once; It takes countless eons, I have been wearing armor not just today. Do not use discrimination to discriminate desire, I touch Bodhi like the nature of desire; Without these afflictions, they will not arise, if one can believe this, one will attain supreme patience. Observe these sounds, they are actually not real sounds, once entering the wordless Dharma body; Like these sounds and all kinds of Dharma bodies, desire and anger will not arise. Regarding desire and anger, observe their non-arising, one should know that these two have no self-nature; These two can only be referred to by names, if the name does not exist, there is nothing in it. If one understands that all words are the same word, the name will not arise, because it originally did not exist; What I say, the heretics (referring to religions or philosophies other than Buddhism) also say. -------------------------------------------------------------------------------- 是类法体彼不知。 说此诸法以声言， 而法及声不可得； 能入诸法一相道， 无上胜忍便触证。 莫分别忍莫不忍， 莫分别瞋莫欲渴； 此等无生常解知， 当得世亲人中胜。 东西南北诸方中， 恒伽许沙如是有； 一一沙颗人民置， 若所有土多无边。 诸宝满中施最胜， 无边百劫过于上； 若有闻此修多罗， 如此福德当无数。 求此菩提出家已， 彼所我当付此经； 必速得于最胜忍， 经无边门此当说。 于陀罗尼不难得， 当得俱致那由经； 利智辩才彼当得， 少动多知疾得解。 即得无边乐说辩， 诸佛皆与彼辩才； 说修多罗宝非一， 无边辩说彼当有。”
Chinese
尔时师子游步菩萨摩诃萨而白佛言：“大德世尊！说此伽他，几许众生闻作利益？” 如是语已，佛告师子游步菩萨摩诃萨言：“善家子！见此众集论不？” 答言：“我已见。婆伽婆！我已见。修伽多！已过算数，于此说法集会。满虚空中，天、龙、夜叉、乾闼婆、阿修罗、伽留荼、紧那罗、摩睺罗伽，及余诸世界中众生，亦皆闻此说法。” 如是语已，佛告师子游步菩萨摩诃萨言：“善家子！说此法时，九十八千天子无生法中得忍，九十二千 现代汉语译本 不了解诸法的真实体性。 用语言文字来描述这些法，但法和语言文字本身都是不可执着的； 能够进入诸法同一体性的道路，就能证得无上殊胜的忍辱。 不要分别什么是忍，什么是不忍；不要分别什么是嗔恨，什么是贪欲； 要明白这些都是无生的，恒常不变的，这样就能成为世间最受尊敬的人。 在东西南北各个方向，像恒河沙粒一样多的世界； 如果每一个沙粒都代表一个世界的人民，那么所有的土地将多得无边无际。 用各种珍宝充满这些世界来布施，即使经过无边百劫的时间，也比不上； 如果有人听闻这部经，那么他的福德将是无法计量的。 如果有人为了追求菩提而出家，我应当将这部经交付给他； 他必定能够迅速获得最殊胜的忍辱，这部经将开启无边的法门。 获得陀罗尼并不困难，他将获得俱胝那由他的经文； 他将获得敏锐的智慧和雄辩的口才，稍微一动念就能明白许多道理，迅速得到理解。 他将立即获得无边的乐说辩才，诸佛都会赐予他辩才； 他所宣说的经典宝藏不止一部，他将拥有无边的辩才。 这时，师子游步菩萨摩诃萨（Lion's Walk Bodhisattva Mahasattva）对佛说：‘大德世尊！宣说这些偈颂，有多少众生听闻后能获得利益？’ 说完这些话后，佛告诉师子游步菩萨摩诃萨：‘善男子！你看到这些聚集在一起的人了吗？’ 回答说：‘我已经看到了。婆伽婆（Bhagavan，世尊）！我已经看到了。修伽多（Sugata，善逝）！已经超过了算术的范围，在这里说法。充满虚空中，天（Devas）、龙（Nagas）、夜叉（Yakshas）、乾闼婆（Gandharvas）、阿修罗（Asuras）、伽留荼（Garudas）、紧那罗（Kinnaras）、摩睺罗伽（Mahoragas），以及其他世界中的众生，也都听闻了这次说法。’ 说完这些话后，佛告诉师子游步菩萨摩诃萨：‘善男子！宣说此法时，九十八千天子在无生法中获得忍辱，九十二千...
English
English version They do not understand the true nature of phenomena. They speak of these phenomena with words and sounds, but the phenomena and the sounds are unattainable; Able to enter the path of the one nature of all phenomena, one will touch and realize the unsurpassed, supreme patience. Do not discriminate between patience and impatience, do not discriminate between anger and thirst; Knowing these as unborn and eternally understood, one will become the best among people, revered by the world. In the east, west, north, and south, in all directions, there are worlds as numerous as the sands of the Ganges; If each grain of sand represents the people of a world, then all the lands would be infinitely vast. Giving offerings of these worlds filled with jewels is most excellent, surpassing even hundreds of kalpas without end; If one hears this Sutra, their merit will be countless. If one renounces the household life seeking Bodhi, I shall entrust this Sutra to them; They will surely quickly attain the most supreme patience, this Sutra will reveal boundless doors. It is not difficult to obtain Dharani, they will obtain kotis of nayutas of Sutras; They will obtain sharp wisdom and eloquence, with little effort they will know much and quickly understand. They will immediately obtain boundless eloquence in joyful speech, all Buddhas will grant them eloquence; The treasure of Sutras they speak will be more than one, they will have boundless eloquence. Then, Lion's Walk Bodhisattva Mahasattva said to the Buddha: 'Great Virtuous World Honored One! How many beings will hear and benefit from the recitation of these verses?' Having spoken thus, the Buddha said to Lion's Walk Bodhisattva Mahasattva: 'Good son! Do you see this assembly?' He replied: 'I have seen it. Bhagavan! I have seen it. Sugata! It has exceeded calculation, the Dharma is being spoken here. Filling the empty space, Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demons), Garudas (large mythical birds), Kinnaras (celestial musicians, part human part horse), Mahoragas (large serpents), and beings from other worlds, have also heard this Dharma teaching.' Having spoken thus, the Buddha said to Lion's Walk Bodhisattva Mahasattva: 'Good son! When this Dharma was spoken, ninety-eight thousand devas attained patience in the unborn Dharma, ninety-two thousand... --------------------------------------------------------------------------------