Chinese
乘无量功德；复事阇梨知识，尽劫供养，曾无懈倦；多诸方便，安乐一切。 “善男子！彼劝慧比丘，为利众生，舍离旧止，游诸聚落，次第循门而行乞食。其中众生清信男女，有来亲近，生敬重心，种种供养；劝慧比丘为说法要，忍辱禅定，功德难量，令其信解，坚固道意。彼聚落中，复有一类下劣众生，见僧恐怖，意不乐见，避走远去；以其过去恶业因缘，譬诸禽畜无有异也。时劝慧比丘，见彼恶人，心生慈愍，不惮辛勤，渐次亲近，开诱示导，为说法要，各各省己悔过，归命三宝。 “善男子！时劝慧比丘旧住精舍善友知识，各相谓言：‘彼劝慧比丘，宿植善本，深达法要，于其众中而为上首。今以何缘舍离精舍，远游聚落，极受勤苦，教化众生而行乞食？我等比丘心生忆念，相率远去，迎请归还。’到于彼处，遥见劝慧，咸生欢喜，各各问讯：‘起居轻利？善住安隐？我等今者远来寻访，愿还旧居，依时供养精妙饮食、香、华、灯、果，长时无缺；唯愿慈悲，同归旧止。’是时劝慧比丘，不受其请，乐居寂静。复舍聚落，远行前去，遇一兰若，屏弃诸缘，寂然安住，精修苦行，积集功德种智增明。劝慧比丘，复于一时不乐兰若，又入深山，人所不到，叹羡此境堪可安居，精持结夏，修习禅观，遵 现代汉语译本 积累无量的功德；又侍奉阇梨（Acharya，阿阇梨，意为导师）和善知识（Kalyana-mitra，意为善友），尽一切劫数供养他们，从不懈怠厌倦；运用种种善巧方便，使一切众生得到安乐。 ‘善男子！那位劝慧比丘，为了利益众生，舍弃原来的住所，游历各个村落，依次沿门乞食。其中有清净信仰的男女，前来亲近他，生起恭敬之心，用各种物品供养他；劝慧比丘为他们宣说佛法的要义，讲述忍辱和禅定的道理，说明功德的难以衡量，使他们信受理解，坚定修道的意念。在那些村落中，又有一类下劣的众生，见到僧人就感到恐惧，心里不乐意看到，躲避着远远离去；因为他们过去所造的恶业因缘，就像禽兽一样没有什么区别。当时劝慧比丘，见到那些恶人，心中生起慈悲怜悯之心，不害怕辛苦劳累，逐渐地亲近他们，开导诱引，为他们宣说佛法的要义，使他们各自反省自己的过错，忏悔改过，归依三宝（Buddha，Dharma，Sangha）。’ ‘善男子！当时劝慧比丘原来居住的精舍（Vihara，意为寺院）里的善友和知识，互相说道：‘那位劝慧比丘，过去种下了深厚的善根，深刻地通达佛法的要义，在僧众之中是为首领。现在因为什么缘故舍弃精舍，远离游历村落，极其辛苦地教化众生并且乞食呢？我们这些比丘心中思念他，一起远远地前去，迎接他回来。’到达那个地方，远远地看见劝慧比丘，都生起欢喜之心，各自问候他：‘起居轻便顺利吗？安稳地居住吗？我们现在远远地前来寻访，希望您回到原来的住所，按照时节供养精美的饮食、香、花、灯、果，长久不断地供应；只希望您慈悲，一同回到原来的住所。’这时劝慧比丘，不接受他们的邀请，喜欢居住在寂静的地方。又舍弃村落，远远地向前走去，遇到一个兰若（Aranya，意为寂静处），屏弃各种因缘，寂静地安住，精进地修行苦行，积累功德，使智慧更加明亮。劝慧比丘，又在某个时候不喜欢兰若，又进入深山，人迹罕至的地方，赞叹羡慕这里的环境可以安居，精进地遵守结夏安居（Varshavasana，意为雨季安居）的制度，修习禅定观想，遵循
English
English version Accumulating immeasurable merits; and also serving Acharyas (teachers) and Kalyana-mitras (good friends), making offerings to them throughout all kalpas (eons), never being lazy or weary; employing various skillful means to bring peace and happiness to all beings. ‘Good man! That Bhikshu (monk) named Encouraging Wisdom, for the benefit of sentient beings, abandoned his former dwelling and traveled to various villages, begging for food from door to door in order. Among them, pure believing men and women came to approach him, generating respectful hearts, and making various offerings to him; Bhikshu Encouraging Wisdom expounded the essentials of the Dharma (teachings), spoke of the principles of forbearance and meditation, explained the immeasurability of merits, enabling them to believe and understand, and strengthening their resolve in the path of enlightenment. In those villages, there was also a class of inferior beings who felt fear upon seeing monks, were unwilling to see them, and avoided them by running far away; due to the karmic causes of their past evil deeds, they were no different from birds and beasts. At that time, Bhikshu Encouraging Wisdom, seeing those evil people, generated a heart of compassion and pity, not fearing hardship and toil, gradually approached them, enlightened and guided them, expounded the essentials of the Dharma for them, enabling each of them to reflect on their own faults, repent and reform, and take refuge in the Three Jewels (Buddha, Dharma, Sangha).’ ‘Good man! At that time, the good friends and acquaintances in the Vihara (monastery) where Bhikshu Encouraging Wisdom formerly resided said to each other: ‘That Bhikshu Encouraging Wisdom, in the past planted deep roots of goodness, profoundly understood the essentials of the Dharma, and was the leader among the Sangha (community). Now, for what reason has he abandoned the Vihara, traveled far to villages, diligently taught sentient beings, and begged for food? We Bhikshus miss him in our hearts, and together we will go far to meet him and welcome him back.’ Arriving at that place, seeing Bhikshu Encouraging Wisdom from afar, they all generated joyful hearts, and each greeted him: ‘Is your daily life easy and smooth? Are you living peacefully? We have come from afar to seek you, hoping that you will return to your former dwelling, and we will provide exquisite food, incense, flowers, lamps, and fruits according to the seasons, supplying them continuously without fail; we only hope that you will be compassionate and return to your former dwelling with us.’ At this time, Bhikshu Encouraging Wisdom did not accept their invitation, preferring to live in solitude. Again, he abandoned the villages and traveled far forward, encountering an Aranya (quiet place), abandoning all connections, dwelling in silence, diligently practicing asceticism, accumulating merits, and increasing the brightness of his wisdom. Bhikshu Encouraging Wisdom, at another time, disliked the Aranya, and again entered deep mountains, places where people rarely went, admiring and praising the environment as suitable for dwelling, diligently observing the Varshavasana (rain retreat) system, practicing meditation and contemplation, following --------------------------------------------------------------------------------
Chinese
佛禁制。然于此中多诸走兽，虎、狼、师子、野干、飞禽，皆来亲近，衔华献果，种种供养。时彼劝慧心生欢喜，转更精勤，无诸退转。 “善男子！往昔世中一类比丘，于佛教法，不生爱乐，不修梵行，不护尸罗，毁谤大乘，虚食信施，无有惭愧，远善知识，常党恶人；上品贪毒，人皆避见，愚痴恶作，失袈裟服；堕在地狱九十俱胝百千劫受大苦恼，毕是罪已，复受六十百千俱胝劫苦中极苦，不可比喻。后遇劝慧比丘，种种开示，说有如来、应供、正等正觉清净教乘，令生信解。 “善男子！劝慧比丘，又复阿閦如来、应供、正等正觉，于彼法中亦作比丘，欣乐正法，求佛智慧，用真实心供养恭敬，尊重佛法，书写经典，作诸功德，心无懈怠；近善知识，多诸方便，发欢喜心，劝化有情，令皆出离，时诸众生欢喜敬仰。 “善男子！时彼如来，复为劝慧比丘说诸法要，令增种智；苦恼不生，贪嗔不作，不随恶友堕诸恶趣，防护自身无诸过咎，一心供养讲说正法，昼夜常持清净法宝，渐次增进无有退转。 “善男子！当尔之时，三千大千世界众生，闻佛所说，行十善业，安住法中；一切菩萨行六波罗蜜，具足功德，安乐一切。” 尔时佛告师子游戏菩萨言：“彼时劝慧比丘者，今汝身 现代汉语译本：佛陀制定了禁制。然而，在这片区域中，有很多走兽，如虎、狼、狮子、野干（一种犬科动物），以及各种飞禽，都来亲近他，口衔鲜花，奉献果实，以各种方式供养。当时，那位劝慧比丘心中生起欢喜，更加精进勤勉，没有丝毫退转。 ‘善男子！在过去世中，有一类比丘，对于佛教的教法，不生起爱乐之心，不修持梵行（清净的行为），不守护尸罗（戒律），毁谤大乘佛法，虚假地接受信徒的供养，没有丝毫惭愧之心，远离善知识，常常与恶人为伍；具有极强的贪欲和嗔毒，人们都避之不及，愚痴而又喜欢作恶，甚至丢失了袈裟僧服；堕入地狱中，经历九十俱胝（古印度数字单位，相当于一千万）百千劫的漫长时间，遭受巨大的苦恼，结束这些罪业之后，还要再经历六十百千俱胝劫的极度痛苦，这种痛苦无法比喻。后来，他们遇到了劝慧比丘，劝慧比丘以各种方式开导他们，宣说有如来（佛的称号之一）、应供（值得供养者）、正等正觉（完全觉悟者）的清净教法，使他们生起信心和理解。’ ‘善男子！劝慧比丘，又化身为阿閦如来（不动如来，象征坚定不移的佛性）、应供、正等正觉，在那教法之中也作为比丘，欣喜地爱好正法，寻求佛的智慧，用真实的心供养、恭敬、尊重佛法，书写经典，做各种功德，心中没有丝毫懈怠；亲近善知识，运用各种方便法门，发起欢喜之心，劝化有情众生，使他们都能够脱离苦海，当时，众生都欢喜敬仰他。’ ‘善男子！当时，那位如来，又为劝慧比丘宣说各种法要，使他增长智慧；使他不再产生苦恼，不再生起贪嗔之心，不跟随恶友堕入各种恶趣（地狱、饿鬼、畜生），保护自身没有过失和罪过，一心一意地供养和讲说正法，日夜常常持有清净的法宝，逐渐增进修行，没有丝毫退转。’ ‘善男子！当那个时候，三千大千世界（佛教宇宙观中的一个世界系统）的众生，听闻佛陀所说，奉行十善业（不杀生、不偷盗、不邪淫、不妄语、不两舌、不恶口、不绮语、不贪欲、不嗔恚、不邪见），安住在佛法之中；一切菩萨奉行六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧），具足功德，使一切众生得到安乐。’ 当时，佛陀告诉师子游戏菩萨（菩萨名）说：‘当时的劝慧比丘，就是现在的你。’
English
English version: Buddha established prohibitions. However, in this area, there were many beasts, such as tigers, wolves, lions, jackals (a type of canid), and various birds, all of whom came to be close to him, offering flowers and fruits, making various offerings. At that time, that Bhiksu（Buddhist monk） Quanhui felt joy in his heart, became even more diligent and assiduous, without any regression. 'Good man! In the past, there was a type of Bhiksu who did not generate love for the Buddha's teachings, did not cultivate Brahma-conduct (pure conduct), did not protect Sila (precepts), slandered the Mahayana (Great Vehicle) Buddhism, falsely accepted the offerings of believers, had no sense of shame, stayed away from good teachers, and always sided with evil people; possessed extreme greed and hatred, people avoided seeing them, foolish and fond of doing evil, even losing their Kasaya (monk's robe); falling into hell for ninety koti (ancient Indian numerical unit, equivalent to ten million) hundred thousand kalpas (eons), suffering great torment, and after ending these sins, they would again endure sixty hundred thousand koti kalpas of extreme suffering, which is beyond comparison. Later, they met Bhiksu Quanhui, who enlightened them in various ways, proclaiming that there were the pure teachings of Tathagata (one of the titles of the Buddha), Arhat (worthy of offerings), Samyak-sambuddha (fully enlightened one), causing them to generate faith and understanding.' 'Good man! Bhiksu Quanhui, also transformed into Akshobhya Tathagata (Immovable Buddha, symbolizing unwavering Buddhahood), Arhat, Samyak-sambuddha, also acting as a Bhiksu in that Dharma, joyfully loving the true Dharma, seeking the wisdom of the Buddha, using a true heart to offer, respect, and revere the Buddha's teachings, writing scriptures, doing various meritorious deeds, without any懈怠(xie dai, laxity) in his heart; being close to good teachers, using various expedient means, generating a joyful heart, exhorting sentient beings, enabling them all to escape suffering, at that time, all beings joyfully revered him.' 'Good man! At that time, that Tathagata, again spoke various Dharma essentials for Bhiksu Quanhui, causing him to increase his wisdom; preventing him from generating suffering, preventing him from generating greed and hatred, not following evil friends into various evil realms (hell, hungry ghosts, animals), protecting himself from faults and sins, wholeheartedly offering and speaking the true Dharma, constantly holding the pure Dharma treasure day and night, gradually progressing without any regression.' 'Good man! At that time, the sentient beings of the three thousand great thousand worlds (a world system in Buddhist cosmology), hearing what the Buddha said, practiced the ten virtuous deeds (not killing, not stealing, not committing adultery, not lying, not speaking harshly, not speaking divisively, not speaking frivolously, not being greedy, not being hateful, not holding wrong views), abiding in the Dharma; all Bodhisattvas (enlightenment being) practiced the six paramitas (generosity, morality, patience, diligence, concentration, wisdom), possessing complete merit, bringing peace and happiness to all beings.' At that time, the Buddha told Bodhisattva Simha-vikridita (name of a Bodhisattva): 'The Bhiksu Quanhui at that time is you now.' -------------------------------------------------------------------------------- 是也。” 佛说大乘随转宣说诸法经卷上
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大正藏第 15 册 No. 0652 佛说大乘随转宣说诸法经 佛说大乘随转宣说诸法经卷中 宋明教辩才法师充译经三藏沙门绍德等奉 诏译 尔时，文殊师利童真菩萨白佛言：“世尊！云何离除业障得清净心？” 佛告文殊师利：“要离恶业，当学一切法，了知诸法分别心生，虚妄不实；空智现前，业障自除，心得清净。 “复次，文殊师利！一切众生，从无始劫来，妄想颠倒，贪嗔痴三为因；造杀、盗、淫业无量无边，堕落诸趣，轮回生死，受大苦恼，无有休息，业障炽盛恶魔娆恼，故心不得清净。 “复次，文殊师利！汝今欲知，一切众生离诸业障，心得清净，当学如来一切法，于身口意三业清净，昼夜精勤修持梵行，远离苦恼，分别不生，希求菩提，恭敬供养佛法僧宝，长时诵习大乘经典秘密陀罗尼，身心坚固，无有退转，观想了知，生住异灭，念念无常刹那生灭，一切虚妄无有真实，安住禅定渐渐增进，心无散乱，一切恶魔不得其便，自然快乐，意地发明，积诸功德滋长慧命，证佛菩提无上道果；是名出家，是真佛子；乃知如来甚深法藏广大如海，饶益有情无有穷尽。得无上法宝，复修禅定，观想法空，无 是这样。' 现代汉语译本 《佛说大乘随转宣说诸法经》卷上 大正藏第 15 册 No. 0652 《佛说大乘随转宣说诸法经》 《佛说大乘随转宣说诸法经》卷中 宋明教辩才法师充译经三藏沙门绍德等奉 诏译 这时，文殊师利童真菩萨（Manjushri, a Bodhisattva）对佛说：‘世尊！如何才能去除业障，得到清净心？’ 佛告诉文殊师利（Manjushri）：‘想要去除恶业，应当学习一切法，了解诸法由分别心而生，虚妄不实；当空智现前，业障自然消除，心便能得到清净。 ‘再者，文殊师利（Manjushri）！一切众生，从无始劫以来，被妄想颠倒所迷惑，以贪、嗔、痴三毒为因；造作杀、盗、淫等无量无边的恶业，因此堕落到各个恶道，在生死轮回中，遭受巨大的苦恼，没有止息的时候，业障炽盛，被恶魔所扰恼，所以心不得清净。 ‘再者，文殊师利（Manjushri）！你现在想知道，一切众生如何才能脱离各种业障，得到清净心，就应当学习如来的一切法，在身、口、意三业上保持清净，日夜精勤地修持梵行，远离苦恼，不起分别之心，希求菩提（Bodhi, enlightenment），恭敬供养佛、法、僧三宝，长期诵习大乘经典和秘密陀罗尼（Dharani, a type of mantra），使身心坚固，不退转，观想了知一切法的生、住、异、灭，念念无常，刹那生灭，一切都是虚妄的，没有真实可言，安住在禅定中，渐渐增进，心无散乱，一切恶魔都无法得逞，自然快乐，意地发明，积累各种功德，滋长智慧之命，证得佛菩提无上的道果；这才是真正的出家，才是真正的佛子；才能知道如来甚深的法藏广大如海，饶益有情众生，没有穷尽。得到无上的法宝，再修习禅定，观想诸法性空，无