Chinese
、文殊师利童真菩萨，是二大士宿种善根，于过去无量无数阿僧祇劫诸佛国土，听受教法，修大乘行，断诸业障，宿福深厚，积集功德无量无边。过去因缘获斯福报，今此会中实无有对。如是莲华游戏天子，远离色声，用真实心，以上妙种种香、华、灯烛、珍妙饮食供养，人皆不及，亲近佛声，听文殊师利演说甚深平等真实法门。” 尔时，佛告文殊师利童真菩萨言：“汝往昔劫于我法中，了如是色声最上色相，一切业障悉皆远离，安住福业，万德圆备，余皆不及；乃至过去菩萨亦皆不及。” 文殊师利言：“如是色业障、嗔业障、一切恶业障，我已了知，悉当远离；决定守护，亲近世尊如是说，离一切染法，得清净福业，心无烦恼。是我宿生于无量无边阿僧祇劫，发广大心修作福业，思惟圆满善行具足；乃过去修习今时受报，得值师子鼓音自在王如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。彼佛寿命无量百千那庾多岁，三界众生了知圆满；世界名曰大光，其佛国土，多诸宝树，金绳界道宝树行列，香风吹动枝叶掁触出妙音声，其声演说空声、无相声、无愿声、不生声、不灭声、无色声、无自性声；如是音声，众生闻已皆得解脱。 “时彼如来有二十七俱 现代汉语译本：文殊师利童真菩萨，这两位大士宿世种下深厚的善根，在过去无量无数阿僧祇劫的诸佛国土中，听受教法，修习大乘行，断除各种业障，宿世的福报深厚，积累的功德无量无边。过去世的因缘使他们获得这样的福报，如今在这法会中实在没有人可以相比。像莲华游戏天子这样，远离色声的诱惑，用真实的心，用最上等的各种香、花、灯烛、珍妙饮食来供养，一般人都比不上，（他们）亲近佛的声音，听文殊师利菩萨演说甚深平等真实的法门。 当时，佛告诉文殊师利童真菩萨说：‘你往昔劫在我所教的法中，明了像这样色声中最上等的色相，一切业障都完全远离，安住在福德善业中，万种功德圆满具备，其余的人都比不上；乃至过去的菩萨也比不上。’ 文殊师利菩萨说：‘像这样的色业障、嗔业障、一切恶业障，我已经了解，完全可以远离；我决定守护（正念），亲近世尊。像这样说，远离一切染污法，得到清净的福德善业，心中没有烦恼。这是我宿世在无量无边的阿僧祇劫中，发广大心修作福德善业，思惟圆满，善行具足；乃至于过去修习，今时获得果报，得遇师子鼓音自在王如来（Tathagata，如来）、应供（Arhat，阿罗汉）、正遍知（Samyaksambuddha，三藐三菩提）、明行足（Vidya-charana-sampanna，明行足）、善逝（Sugata，善逝）、世间解（Lokavidu，世间解）、无上士（Anuttara，无上士）、调御丈夫（Purusa-damya-sarathi，调御丈夫）、天人师（Sasta deva-manusyanam，天人师）、佛（Buddha，佛）、世尊（Bhagavan，世尊）。那位佛的寿命有无量百千那庾多岁，三界众生都了解圆满；世界名叫大光，那位佛的国土中，有很多宝树，用金绳来界定道路，宝树排列成行，香风吹动枝叶，相互碰撞发出美妙的声音，那声音演说空声、无相声、无愿声、不生声、不灭声、无色声、无自性声；像这样的声音，众生听了之后都能得到解脱。 ‘当时那位如来有二十七俱胝（koti，俱胝）
English
English version: Manjushri (Manjushri) Bodhisattva, these two great beings planted deep roots of goodness in past lives. In the countless asamkhya (asamkhya) kalpas (kalpa) of Buddha lands in the past, they listened to the teachings, practiced the Mahayana path, cut off all karmic obstacles, had deep blessings from past lives, and accumulated immeasurable merits. Past causes and conditions enabled them to obtain such blessings, and now in this assembly, there is truly no one who can compare. Like the Lotus Flower Play Heavenly Son, they stay away from the temptations of form and sound, use a true heart, and offer the most exquisite incense, flowers, lamps, candles, and precious delicacies. Ordinary people cannot compare. (They) draw near to the Buddha's voice and listen to Manjushri Bodhisattva expounding the profound, equal, and true Dharma gate. At that time, the Buddha told Manjushri Bodhisattva: 'In past kalpas, in the Dharma I taught, you understood the most supreme aspects of form and sound, completely distanced yourself from all karmic obstacles, dwelled in meritorious deeds, and were fully equipped with ten thousand virtues. Others cannot compare; even past Bodhisattvas cannot compare.' Manjushri Bodhisattva said: 'I have understood such karmic obstacles of form, karmic obstacles of anger, and all evil karmic obstacles, and I can completely stay away from them. I am determined to guard (right mindfulness) and draw near to the World Honored One. As it is said, by staying away from all defiled dharmas, one obtains pure meritorious deeds, and the mind has no煩惱(klesha,煩惱). In countless asamkhya kalpas in past lives, I developed a vast mind, cultivated meritorious deeds, contemplated perfection, and was fully equipped with good deeds. I cultivated in the past and now receive the rewards, encountering the Lion's Roar Free King Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), Vidya-charana-sampanna (Vidya-charana-sampanna), Sugata (Sugata), Lokavidu (Lokavidu), Anuttara (Anuttara), Purusa-damya-sarathi (Purusa-damya-sarathi), Sasta deva-manusyanam (Sasta deva-manusyanam), Buddha (Buddha), Bhagavan (Bhagavan). That Buddha's lifespan was immeasurable hundreds of thousands of nayuta years, and beings in the three realms understood it perfectly. The world was called Great Light, and in that Buddha's land, there were many precious trees, with golden ropes defining the roads, and rows of precious trees. The fragrant wind blew the branches and leaves, and they collided with each other, producing wonderful sounds. The sounds expounded emptiness, signlessness, wishlessness, non-birth, non-extinction, formlessness, and selflessness. When beings heard such sounds, they could all be liberated. 'At that time, that Tathagata had twenty-seven koti (koti)' --------------------------------------------------------------------------------
Chinese
胝声闻众，皆来听法，大比丘众断诸烦恼，去除重担，得慧解脱、心解脱，是比丘心不散乱，往来听法求佛菩提。彼如来复有二十七俱胝众及大比丘众，皆来听受荷担如来，尊重教法，得慧解脱、心解脱。如是他方菩萨皆来听法，各各得一切忍辱法，具足安乐。如是十方诸佛国土，无数百千俱胝佛皆来听法。闻阿难多目佉陀罗尼三摩地，无数百千那庾多众生，得寂静安乐，心生欢喜，共相论议，乃至宿世今生无有他求，决定安住菩萨摩诃萨。是时如来于彼国土宣说妙法，一切毕已，正法住世六十百千岁。 “时彼如来，复为寂静诸根菩萨，说一切菩萨法，人所赞叹，心无外缘。此菩萨往昔劫中，修菩萨法，净道行住，不乐世间一切法，诸根不乱，甚深解脱，真实最上妙法，了知色相，言说欢喜踊跃，专心书写，与善知识共相论议，非人不言，恐生诽谤。然彼众生，贪体性一切法住着、嗔体性一切法住着、痴体性一切法住着。此菩萨唯爱乐一切佛法，不乐世间一切法，非众生方便爱乐，唯乐菩提行，种种善行，无分别心，常行忍辱，无贪无嗔，无是无非，安住如来甚深法界。 “尔时，复有比丘，名曰胜意，爱乐菩提。是时世尊，为说一切妙法，得四禅定、四无色定、十二头陀功德，常行是行。 “ 现代汉语译本 声闻弟子们都来听法，大比丘众断除各种烦恼，去除沉重负担，获得智慧解脱、心灵解脱。这些比丘们内心不散乱，往来听法，寻求佛的菩提智慧。那位如来还有两千七百万（二十七俱胝）的眷属以及大比丘众，都来听受、荷担如来的教诲，尊重佛法，获得智慧解脱、心灵解脱。像这样，其他各方的菩萨也都来听法，各自获得一切忍辱法，具足安乐。像这样，十方诸佛国土中，无数百千俱胝的佛都来听法。听闻阿难多目佉陀罗尼（Anantamukha-dharani）三摩地，无数百千那庾多（nayuta）众生，获得寂静安乐，内心生起欢喜，共同互相讨论，乃至过去世和今生都没有其他追求，决定安住在菩萨摩诃萨的境界。这时，如来在那片国土宣说微妙的佛法，一切完毕后，正法住世六十百千岁。 ‘当时，那位如来，又为诸根寂静的菩萨，宣说一切菩萨法，为人们所赞叹，内心没有外在的攀缘。这位菩萨在往昔的劫数中，修习菩萨法，清净地行走住止，不喜好世间的一切法，诸根不散乱，获得甚深解脱，证得真实最上微妙的佛法，了知色相的虚幻，言说时欢喜踊跃，专心书写佛经，与善知识共同讨论佛法，不与不信之人谈论，恐怕他们产生诽谤。然而那些众生，贪恋于自体性的一切法而执着，嗔恨于自体性的一切法而执着，愚痴于自体性的一切法而执着。这位菩萨唯独喜爱一切佛法，不喜爱世间的一切法，不是用众生的方便法来爱乐，唯独喜爱菩提之行，种种善行，没有分别心，常常行持忍辱，没有贪婪没有嗔恨，没有是非之分，安住在如来甚深的法界之中。’ ‘当时，又有一位比丘，名叫胜意（Victory of Intention），喜爱菩提。这时，世尊为他说一切微妙的佛法，使他获得四禅定、四无色定、十二头陀（dhuta）功德，常常奉行这些修行。’
English
English version The Shravakas (hearers) all came to listen to the Dharma. The great Bhikshus (monks) severed all afflictions, removed heavy burdens, and attained liberation through wisdom and liberation of the mind. These Bhikshus, with undistracted minds, came and went to listen to the Dharma, seeking the Bodhi (enlightenment) of the Buddha. That Tathagata (Thus Come One) also had twenty-seven kotis (ten million) of retinue and great Bhikshu assemblies, all of whom came to listen, uphold the Tathagata, respect the teachings, and attain liberation through wisdom and liberation of the mind. Likewise, Bodhisattvas from other directions all came to listen to the Dharma, each attaining all forbearance Dharmas, complete with peace and joy. Thus, from the Buddha lands of the ten directions, countless hundreds of thousands of kotis of Buddhas all came to listen to the Dharma. Upon hearing the Anantamukha-dharani (Anantamukha-dharani) Samadhi (concentration), countless hundreds of thousands of nayutas (a large number) of beings attained tranquility and joy, their minds filled with delight, discussing together, and having no other pursuits from past lives to the present, they were determined to abide in the state of Bodhisattva Mahasattvas (great beings). At that time, the Tathagata proclaimed the wonderful Dharma in that land, and after all was completed, the True Dharma remained in the world for sixty hundred thousand years. 'At that time, that Tathagata, again for the Bodhisattvas with pacified faculties, spoke of all Bodhisattva Dharmas, praised by people, with minds free from external conditions. This Bodhisattva, in past kalpas (eons), cultivated Bodhisattva practices, walked and dwelled in pure conduct, not delighting in all worldly Dharmas, with faculties not disturbed, attaining profound liberation, realizing the true, supreme, and wonderful Dharma, understanding the illusion of form, speaking with joy and elation, wholeheartedly writing, discussing with good spiritual friends, not speaking to non-believers, fearing the generation of slander. However, those beings are attached to the nature of greed in all Dharmas, attached to the nature of hatred in all Dharmas, attached to the nature of delusion in all Dharmas. This Bodhisattva only loves all Buddha Dharmas, does not love all worldly Dharmas, does not love with the expedient means of beings, only loves the practice of Bodhi, various good deeds, without discrimination, constantly practices forbearance, without greed, without hatred, without right or wrong, abiding in the profound Dharma realm of the Tathagata.' 'At that time, there was also a Bhikshu named Victory of Intention, who loved Bodhi. At that time, the World Honored One spoke to him of all the wonderful Dharmas, enabling him to attain the four Dhyanas (meditative states), the four formless Dhyanas, and the twelve dhuta (ascetic practices) qualities, constantly practicing these practices.' --------------------------------------------------------------------------------
Chinese
尔时，佛告胜意比丘：‘寂静诸根菩萨，了知一切最上行。’胜意比丘闻佛所说，合掌听受，远离远处，寂静安住，修一切最上行。 “尔时，寂静诸根菩萨，发广大无边心，王城持钵引导众生循门教化，乞食诣长者、居士、善友门化；有智慧人，心生欢喜供养赞叹，或有居士善友恶言毁谤，不生恶念，少语知足，真实言行，心不嗔人，和颜悦色；彼居士善友赞叹。 “时，寂静诸根菩萨说诸色法，诸比丘僧多不了知，入诸邪见，僻居小处，贪慢障安住、嗔慢障安住、痴慢障安住、一切法爱乐障，不听真实言行。寂静诸根菩萨，复劝在家居士、善友，不得贪烦恼，不得造诸恶业。居士善友，不能行得忍辱行，自往诣贪处、自往诣多贪处，往诣东、西、南、北方、四维、上下方，生五种毁谤；云何谓爱、乐、贪、嗔、痴，心多烦恼故。 “时，寂静诸根菩萨，于王城中游行教化，与居士善友言，赞叹胜意比丘，是真实僧，人皆供养，今不住王城，归寂静处安住，及不乐寺院香华供养，诸比丘僧多不喜见。此胜意比丘真善知识，诸比丘僧深入邪见，贪心障、嗔心障、痴心障，不能远离诸恶业障。复次寂静诸根菩萨言，诸比丘僧不学善法、不习一切观想、不学甚深妙法、不求菩提。 “尔时寂静诸 现代汉语译本： 当时，佛陀告诉胜意比丘（Shèngyì Bǐqiū）：‘寂静诸根菩萨（Jìjìng Zhūgēn Púsà）通达一切最上之行。’胜意比丘听闻佛陀所说，合掌听受，远离喧嚣之处，寂静安住，修习一切最上之行。 当时，寂静诸根菩萨发起广大无边之心，在王城中手持钵器引导众生，沿街挨户教化，前往长者、居士、善友的家门乞食化缘；有智慧的人，心生欢喜，供养赞叹，或者有居士善友恶语毁谤，菩萨也不生恶念，少说话，知足常乐，言行真实，心中不嗔恨他人，和颜悦色；那些居士善友也因此赞叹他。 当时，寂静诸根菩萨宣说诸色法，但很多比丘僧并不理解，反而陷入各种邪见，偏僻地居住在狭小的地方，被贪婪和傲慢所障碍，无法安住；被嗔恨和傲慢所障碍，无法安住；被愚痴和傲慢所障碍，无法安住；被对一切法的爱恋所障碍，无法安住，不听从真实之言行。寂静诸根菩萨又劝诫在家的居士、善友，不要贪恋烦恼，不要造作各种恶业。但居士善友们，不能够修得忍辱之行，自己前往贪婪之处，自己前往充满贪婪之处，前往东、西、南、北方、四维、上下方，产生五种毁谤；这五种毁谤就是爱、乐、贪、嗔、痴，因为心中充满烦恼的缘故。 当时，寂静诸根菩萨在王城中教化，对居士善友们说，赞叹胜意比丘，是真正的僧人，人们都供养他，但他现在不住在王城，而是回到寂静之处安住，并且不喜欢寺院的香花供养，因此很多比丘僧都不喜欢见到他。这位胜意比丘才是真正的善知识，而那些比丘僧却深入邪见，被贪心所障碍，被嗔心所障碍，被痴心所障碍，不能够远离各种恶业的障碍。寂静诸根菩萨又说，那些比丘僧不学习善法，不修习一切观想，不学习甚深微妙之法，不寻求菩提。