English
English version: One should attain what is to be attained, awaken to what is to be awakened to, and realize what is to be realized. All of this, in an instant, arises with a corresponding pure mind, and with true wisdom, accomplishes the fruit of enlightenment on the right path. ‘Furthermore, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)! I know that in the world there are some Śrāmaṇas (Buddhist renunciates) and Brāhmaṇas (priests of ancient Hinduism) who say: ‘If a person is young, with a radiant appearance, dark and lustrous hair, strong will, and complete mental strength, just twenty years old, or over twenty years old, that person can follow and practice in right wisdom. If a person is old and frail, with declining mental strength, and about to pass away, that person cannot follow and practice in right wisdom.’ Śāriputra! I am now old and frail, nearly eighty years old, and about to pass away. It is like a decayed and broken cartwheel, bound with various ropes, forced to turn; I am like that! Śāriputra! You can travel around, from country to country, from town to town, observing those Śrāvaka disciples (disciples who hear the Buddha's teachings), whether the five aspects of the Tathāgata's body, supernatural powers, superior wisdom, and eloquence have all diminished. Śāriputra! If someone were to walk around with a burning brazier on their head, from country to country, from town to town, that would not be difficult; but if they do not allow their superior wisdom and eloquence to diminish, that is difficult. ‘Also, Śāriputra! If someone, even when encountering a Tathāgata master appearing in the world, speaks correctly with a pure mind about suffering, happiness, and neither suffering nor happiness, that person instead considers it false and loses the Dharma. Śāriputra! One should not consider the Buddha's correct words to be false and lose the Dharma. Why? Because when a Tathāgata master appears in the world, he speaks correctly with a pure mind about suffering, happiness, and neither suffering nor happiness; this is without falsehood and will not lose the Dharma. ‘Śāriputra! For example, in the Bhadrakalpa (a period in Buddhist cosmology), there are four Tathāgatas (one of the titles of the Buddha, meaning 'one who has come as is') appearing in the world. The Śrāvaka disciples of these four Buddhas, in succession, now have a lifespan of one hundred years, and all of their mindfulness, conduct, wisdom, and lifespan are fully complete. It is like a strong man holding a hard bow, aiming straight and shooting, hitting the target every time. Śāriputra! The Śrāvaka disciples of the first three Tathāgatas are also like this. Their mindfulness, conduct, wisdom, and lifespan are all complete. --------------------------------------------------------------------------------
Chinese
具足，彼彼皆能于日日中，亲近请问诸法之义。舍利子！今我法中，声闻弟子，一能请问，而无有载。又复一闻我说，不能于中审解所说文句义理，况复末世余诸弟子？若时饮食，嗜着其味，睡眠疲倦，运动憩止，大小便事，诸所施作，时悉妨废。舍利子！前之三佛声闻弟子，寿量长远，今寿百岁，极为迅速。舍利子！过百岁时，胜慧辩才，有所减失。舍利子！彼时声闻弟子，以如来大师出世所说正语，为妄失法。舍利子！彼不应以佛说正语而为妄失。何以故？如来大师出现世间，于苦乐法、非苦乐法，悉以净心所说正语，是无妄失法。” 尔时会中有一尊者，名曰龙护。去佛不远，执孔雀扇，侍佛之侧。时即置扇，前诣佛所，合掌顶礼，而白佛言：“我今得闻此正法已，身毛悚竖，生大欢喜。世尊！此经何名？我等云何奉持？” 佛言：“龙护！今此正法，名‘身毛喜竖’。如是名字，汝当受持。” 佛说是经已，毗舍离国最胜大城最胜林中，诸苾刍众，闻佛所说，欢喜信受。 佛说身毛喜竖经卷下 现代汉语译本 ‘具足’（圆满），他们每天都能亲自请教各种佛法的意义。舍利子（释迦牟尼佛的十大弟子之一，以智慧著称）！现在我的佛法中，声闻弟子（听闻佛陀教诲而证悟的弟子），一个人能够请问，就已经很难得了。而且，他们听我说法一次，都不能完全理解我所说的文句义理，更何况是末法时代的那些弟子呢？如果他们花费时间在饮食，贪恋食物的美味，或者睡眠疲倦，运动休息，大小便等事情上，这些都会妨碍他们修行。舍利子！之前的过去三佛的声闻弟子，寿命很长，现在的人活到一百岁，已经算是很快的了。舍利子！超过一百岁的时候，他们的殊胜智慧和辩才，都会有所减退和丧失。舍利子！那个时候的声闻弟子，会把如来大师（佛陀）出世所说的正法，当作虚妄而失去。舍利子！他们不应该把佛陀所说的正法当作虚妄而失去。为什么呢？如来大师出现在世间，对于苦乐之法、非苦乐之法，都以清净的心所说出的正法，是不会虚妄和缺失的。’ 这时，法会中有一位尊者，名叫龙护。离佛不远，拿着孔雀扇，在佛的旁边侍奉。当时他放下扇子，走到佛的面前，合掌顶礼，对佛说：‘我现在听闻了这正法之后，感到身毛都竖起来了，内心生起极大的欢喜。世尊！这部经叫什么名字？我们应该如何奉持？’ 佛说：‘龙护！现在这部正法，名为‘身毛喜竖’。你们应当受持这个名字。’ 佛说完这部经后，在毗舍离国（古印度十六大国之一）最殊胜的大城的最殊胜的树林中，所有的比丘（出家男子）们，听闻佛所说，都欢喜信受。 《佛说身毛喜竖经》卷下
English
English version 'Endowed with all qualities, they were able to personally approach and inquire about the meaning of the Dharma every day. Shariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom)! Now, in my Dharma, it is rare for even one Shravaka disciple (a disciple who attains enlightenment by hearing the Buddha's teachings) to be able to ask questions. Moreover, after hearing me speak once, they cannot fully understand the meaning of the words and principles I have spoken, let alone the disciples in the future degenerate age. If they spend time on eating, being attached to the taste of food, or on sleeping, fatigue, exercise, rest, and matters of excretion, all these will hinder their practice. Shariputra! The Shravaka disciples of the previous three Buddhas had long lifespans; now, living to a hundred years is considered very fast. Shariputra! After a hundred years, their superior wisdom and eloquence will diminish and be lost. Shariputra! At that time, the Shravaka disciples will regard the true words spoken by the Tathagata Master (Buddha) upon his appearance in the world as false and lose them. Shariputra! They should not regard the true words spoken by the Buddha as false and lose them. Why? The Tathagata Master appears in the world and speaks true words with a pure mind about the laws of suffering and happiness, and the laws of neither suffering nor happiness; these are not false or lost laws.' At that time, there was a venerable one in the assembly named Dragon Protector. Not far from the Buddha, holding a peacock feather fan, he attended to the Buddha's side. Then he put down the fan, went before the Buddha, joined his palms, bowed his head, and said to the Buddha: 'Now that I have heard this true Dharma, the hairs on my body stand on end, and great joy arises in my heart. World Honored One! What is the name of this sutra? How should we uphold it?' The Buddha said: 'Dragon Protector! This true Dharma is now named 'The Sutra of the Hair Standing on End with Joy'. You should uphold this name.' After the Buddha finished speaking this sutra, in the most excellent forest of the most excellent great city of Vaishali (one of the sixteen great kingdoms of ancient India), all the Bhikshus (ordained monks), hearing what the Buddha had said, rejoiced and accepted it with faith. The Sutra Spoken by the Buddha on the Hair Standing on End with Joy, Volume Two --------------------------------------------------------------------------------