Chinese
身口意，造众善业，不毁贤圣，起于正见，因斯积集正见业故，身坏命终，生于善趣天界之中。即以天眼及以正智，悉见悉知。如来成就如是智力，彼长者子，于如是事，虽知虽见，以不信故，乃发是言，而为诽谤。由彼心言及彼所见，相续谤故，速堕地狱。 “又舍利子！彼长者子，于我法中不具信种。所有如来、应供、正等正觉，种种宿住随念智力，所谓能知一生二生、三四五生，若十、二十，乃至百生、千生、百千生，无数百千生。于诸生中，若成若坏，诸有一切成坏劫事，昔如是姓、如是名字、如是种族、如是色相、如是饮食、如是寿量、如是苦乐，此灭彼生、彼灭此生。如是等事，悉以正智，如实思念，一一了知。如来成就如是智力，彼长者子，于如是事，虽知虽见，以不信故，乃发是言，而为诽谤。由彼心言及彼所见，相续谤故，速堕地狱。 “又舍利子！彼长者子，于我法中不具信种。所有如来、应供、正等正觉，诸漏已尽，非漏随增，心善解脱、慧善解脱。于如是法，以自通力，成就所证。舍利子！如来圆满如是十力，彼长者子，于如是事，虽知虽见，以不信故，乃发是言，而为诽谤。由彼心言及彼所见，相续谤故，速堕地狱。 “又舍利子！彼长者子，于我法中不具信种。所有 现代汉语译本： 通过身、口、意，造作各种善业，不诋毁贤圣，生起正确的见解。因为积累这些正确见解的业力，此人身坏命终后，会转生到美好的天界之中。并且以天眼和正确的智慧，完全看见和知晓一切。如来成就了这样的智慧力量，那位长者之子，对于这些事情，即使知道也看见了，却因为不相信，而说出诽谤的话。由于他内心的想法和所见，持续不断地诽谤，迅速堕入地狱。 又舍利子（Śāriputra，佛陀十大弟子之一，以智慧著称）！那位长者之子，在我的佛法中不具备信心的种子。如来、应供（Arhat，值得供养的人）、正等正觉（Sammasambuddha，完全觉悟的佛陀），具有种种忆念过去宿世的智慧力量，能够知道一生、二生、三四五生，乃至十生、二十生，甚至百生、千生、百千生，无数百千生。在这些生命中，无论是成就还是坏灭，所有一切成就和坏灭的劫数之事，过去是什么姓氏、什么名字、什么种族、什么色相、什么饮食、什么寿命长短、经历什么样的苦乐，此灭彼生、彼灭此生。这些事情，都以正确的智慧，如实地思念，一一明了知晓。如来成就了这样的智慧力量，那位长者之子，对于这些事情，即使知道也看见了，却因为不相信，而说出诽谤的话。由于他内心的想法和所见，持续不断地诽谤，迅速堕入地狱。 又舍利子！那位长者之子，在我的佛法中不具备信心的种子。如来、应供、正等正觉，诸种烦恼已经断尽，不会再有烦恼随之增长，心得到很好的解脱，智慧得到很好的解脱。对于这样的佛法，以自身通达的力量，成就了所证悟的境界。舍利子！如来圆满成就了这样的十种力量，那位长者之子，对于这些事情，即使知道也看见了，却因为不相信，而说出诽谤的话。由于他内心的想法和所见，持续不断地诽谤，迅速堕入地狱。 又舍利子！那位长者之子，在我的佛法中不具备信心的种子。所有
English
English version: Through body, speech, and mind, creating various virtuous deeds, not slandering the wise and holy, arising from right view. Because of accumulating the karma of these right views, when this person's body breaks and life ends, they will be reborn in a good heavenly realm. And with heavenly eyes and correct wisdom, they will completely see and know everything. The Tathagata (如来，Tathāgata, 'the thus-gone one', an epithet of the Buddha) has accomplished such wisdom power, but that son of a wealthy man, even though he knew and saw these things, because of disbelief, uttered slanderous words. Because of his inner thoughts and what he saw, continuously slandering, he quickly fell into hell. Furthermore, Shariputra (舍利子，Śāriputra, one of the Buddha's ten great disciples, known for his wisdom)! That son of a wealthy man does not possess the seed of faith in my Dharma (法，Dharma, the teachings of the Buddha). The Tathagata, Arhat (应供，Arhat, 'worthy one', one who is worthy of offerings), Sammasambuddha (正等正觉，Sammasambuddha, 'perfectly enlightened Buddha'), possesses various powers of recollecting past lives, able to know one life, two lives, three, four, five lives, even ten lives, twenty lives, even a hundred lives, a thousand lives, a hundred thousand lives, countless hundreds of thousands of lives. In these lives, whether they were formed or destroyed, all matters of formation and destruction of kalpas (劫，kalpa, an aeon), what was the family name, what was the name, what was the clan, what was the appearance, what was the food, what was the lifespan, what kind of suffering and happiness was experienced, this ceasing and that arising, that ceasing and this arising. These things, all with correct wisdom, are truly contemplated, each and every one clearly known. The Tathagata has accomplished such wisdom power, but that son of a wealthy man, even though he knew and saw these things, because of disbelief, uttered slanderous words. Because of his inner thoughts and what he saw, continuously slandering, he quickly fell into hell. Furthermore, Shariputra! That son of a wealthy man does not possess the seed of faith in my Dharma. The Tathagata, Arhat, Sammasambuddha, all defilements have been exhausted, no further defilements will increase, the mind is well liberated, wisdom is well liberated. Regarding such Dharma, with his own power of penetration, he has accomplished what he has realized. Shariputra! The Tathagata has perfectly accomplished these ten powers, but that son of a wealthy man, even though he knew and saw these things, because of disbelief, uttered slanderous words. Because of his inner thoughts and what he saw, continuously slandering, he quickly fell into hell. Furthermore, Shariputra! That son of a wealthy man does not possess the seed of faith in my Dharma. All --------------------------------------------------------------------------------
Chinese
如来、应供、正等正觉，成就四无所畏而悉能知圣所行处，于大众中，作师子吼，转大梵轮，余诸沙门、婆罗门，若魔若梵，悉不能转。何等为四？一者、如来、应供、正等正觉，证一切智，此法彼法，无所不知，于大众中，作如是言：‘我得安乐无恐无畏，如实了知圣所行处，作师子吼，转大梵轮，余不能转，我不见有一切沙门、婆罗门、及天人、魔、梵与我等者。’二者、如来、应供、正等正觉，诸漏已尽，于大众中，作如是言：‘我得安乐无恐无畏，如实了知圣所行处，作师子吼，转大梵轮，余不能转，我不见有一切沙门、婆罗门及天人、魔、梵与我等者。’三者、如来、应供、正等正觉，为随法行诸声闻人，宣说所修随法所行，如先广说，最上所证，于大众中，作如是言：‘我说贪欲是障道法，我得安乐无恐无畏，如实了知圣所行处，作师子吼，转大梵轮余不能转，我不见有一切沙门、婆罗门、及天人、魔、梵与我等者。’四者、如来、应供、正等正觉，为诸声闻说正道法，而能出要尽苦边际，于大众中，作如是说：‘我得安乐无恐无畏，如实了知圣所行处，作师子吼，转大梵轮，余不能转，我不见有一切沙门、婆罗门及天、人、魔、梵与我等者。’ “舍利子！如来圆满如是四无所畏，彼长者子，于 现代汉语译本 如来（Tathagata，佛的称号之一）、应供（Arhat，值得供养的人）、正等正觉（Samyaksambuddha，完全觉悟者），成就四无所畏，并且完全知晓圣者所应行的境界，在大众之中，发出狮子吼，转动伟大的梵轮（Dharmachakra，佛法之轮），其余的沙门（Shramana，出家修行者）、婆罗门（Brahmana，印度教祭司），无论是魔（Mara，恶魔）还是梵（Brahma，梵天），都不能转动此轮。这四种无所畏是什么呢？ 第一，如来、应供、正等正觉，证得一切智（Sarvajna，对一切事物无所不知的智慧），对于此法彼法，没有什么是不知道的，在大众之中，这样宣说：‘我获得安乐，没有恐惧和畏惧，如实地了知圣者所应行的境界，发出狮子吼，转动伟大的梵轮，其余的人不能转动，我没有见到任何沙门、婆罗门、以及天人、魔、梵与我相等的人。’ 第二，如来、应供、正等正觉，诸漏已尽（所有烦恼都已断尽），在大众之中，这样宣说：‘我获得安乐，没有恐惧和畏惧，如实地了知圣者所应行的境界，发出狮子吼，转动伟大的梵轮，其余的人不能转动，我没有见到任何沙门、婆罗门以及天人、魔、梵与我相等的人。’ 第三，如来、应供、正等正觉，为了随法修行的声闻（Shravaka，听闻佛法而修行的人）们，宣说所修的随法所行，如先前广泛地宣说，最上所证的境界，在大众之中，这样宣说：‘我说贪欲是障碍正道的法，我获得安乐，没有恐惧和畏惧，如实地了知圣者所应行的境界，发出狮子吼，转动伟大的梵轮，其余的人不能转动，我没有见到任何沙门、婆罗门、以及天人、魔、梵与我相等的人。’ 第四，如来、应供、正等正觉，为诸声闻宣说正道之法，而能出离生死轮回，达到苦的边际（涅槃），在大众之中，这样宣说：‘我获得安乐，没有恐惧和畏惧，如实地了知圣者所应行的境界，发出狮子吼，转动伟大的梵轮，其余的人不能转动，我没有见到任何沙门、婆罗门以及天、人、魔、梵与我相等的人。’ ‘舍利子（Sariputra，佛陀的十大弟子之一）！如来圆满具备这四种无所畏，那位长者之子，于……’
English
English version The Tathagata (如来, One of the titles of the Buddha), the Arhat (应供, One who is worthy of offerings), the Samyaksambuddha (正等正觉, Fully enlightened one), having accomplished the four fearlessnesses and being able to fully know the realms where the saints should walk, roars the lion's roar in the assembly, and turns the great Brahma wheel (Dharmachakra, 大梵轮, the wheel of Dharma), which other Shramanas (沙门, wandering ascetics), Brahmanas (婆罗门, priests), whether Mara (魔, demon) or Brahma (梵, Brahma), are unable to turn. What are the four? First, the Tathagata, the Arhat, the Samyaksambuddha, having attained all-knowing wisdom (Sarvajna, 一切智, omniscience), knows everything about this Dharma and that Dharma, and declares in the assembly: 'I have attained peace and joy, without fear or dread, and truly know the realms where the saints should walk, roaring the lion's roar, and turning the great Brahma wheel, which others cannot turn. I have not seen any Shramana, Brahmana, or Deva (天, gods), human, Mara, or Brahma who is equal to me.' Second, the Tathagata, the Arhat, the Samyaksambuddha, whose outflows are exhausted (诸漏已尽, all defilements are extinguished), declares in the assembly: 'I have attained peace and joy, without fear or dread, and truly know the realms where the saints should walk, roaring the lion's roar, and turning the great Brahma wheel, which others cannot turn. I have not seen any Shramana, Brahmana, or Deva, human, Mara, or Brahma who is equal to me.' Third, the Tathagata, the Arhat, the Samyaksambuddha, for the Shravakas (声闻, hearers) who practice according to the Dharma, proclaims the practices and conduct that accord with the Dharma, as previously extensively explained, the supreme attainment, and declares in the assembly: 'I say that greed is a Dharma that obstructs the path. I have attained peace and joy, without fear or dread, and truly know the realms where the saints should walk, roaring the lion's roar, and turning the great Brahma wheel, which others cannot turn. I have not seen any Shramana, Brahmana, or Deva, human, Mara, or Brahma who is equal to me.' Fourth, the Tathagata, the Arhat, the Samyaksambuddha, for the Shravakas, speaks the Dharma of the right path, which can lead to liberation from the cycle of birth and death and reach the end of suffering (Nirvana, 涅槃), and declares in the assembly: 'I have attained peace and joy, without fear or dread, and truly know the realms where the saints should walk, roaring the lion's roar, and turning the great Brahma wheel, which others cannot turn. I have not seen any Shramana, Brahmana, or Deva, human, Mara, or Brahma who is equal to me.' 'Sariputra (舍利子, One of the Buddha's ten great disciples)! The Tathagata is fully endowed with these four fearlessnesses, and that son of a householder, in...' --------------------------------------------------------------------------------
Chinese
如是事，虽知虽见，以不信故，乃发是言，而为诽谤。由彼心言及彼所见，相续谤故，速堕地狱。 “又舍利子！世有八众。何等为八？一、刹帝利众，二、婆罗门众，三、长者众，四、沙门众，五、四大王天众，六、忉利天众，七、魔众，八、梵天众。 “舍利子！我昔曾往无数百千刹帝利会中，随彼众会何等色相，我亦同彼现其形相；随彼众会光明分量，我亦同彼具其光相。彼众或以自教说法，我亦先当同其所说，然后我说胜彼之法。我虽如是所说，彼众亦悉不能知解，以是缘故，彼众疑念：‘适所说法，为沙门邪？婆罗门邪？天、人、魔、梵之所说邪？’我时复为说最上法，示教利喜。如其所应示教利喜已，我于尔时，隐身不现。我虽如是隐其身相，彼众亦悉不能知觉，复起疑念：‘适所隐者，为沙门邪？婆罗门邪？或天、人、魔、梵邪？’舍利子！我时现自身相，与彼同等，彼众尚犹不能见我，况复超胜我？时所说最上法者，所谓最胜神通知见。 “又舍利子！我昔曾往无数百千婆罗门会中，随彼众会何等色相，我亦同彼现其形相；随彼众会光明分量，我亦同彼具其光相。彼众或以自教说法，我亦先当同其所说，然后我说胜彼之法。我虽如是所说，彼众亦悉不能知解，以是缘故，彼众疑念 现代汉语译本： 像这样的事情，即使知道、即使亲眼看见，因为不相信的缘故，就说出这样的话，从而进行诽谤。由于他们内心的想法和他们所见到的，持续不断地诽谤，所以会迅速堕入地狱。 ‘此外，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著称）！世间有八种大众。是哪八种呢？第一种是刹帝利（Kṣatriya，古印度社会四种姓之一，指武士和统治者）大众，第二种是婆罗门（Brāhmaṇa，古印度社会四种姓之一，指祭司）大众，第三种是长者大众，第四种是沙门（Śrāmaṇa，指修行者）大众，第五种是四大王天（Cāturmahārājika，佛教欲界六天之一）大众，第六种是忉利天（Trāyastriṃśa，佛教欲界六天之一）大众，第七种是魔（Māra，佛教中障碍修行的恶神）众，第八种是梵天（Brahmā，色界诸天之总称）大众。’ ‘舍利子！我过去曾经去过无数百千个刹帝利集会中，随着那些集会呈现出什么样的色相，我也和他们一样显现出那样的形相；随着那些集会具有什么样的光明分量，我也和他们一样具备那样的光相。那些集会或者用他们自己的教义说法，我也先和他们说同样的话，然后我说出胜过他们的法。我虽然这样说法，那些大众也完全不能理解，因为这个缘故，那些大众疑惑地想：‘刚才说法的，是沙门呢？是婆罗门呢？还是天、人、魔、梵所说的呢？’我当时又为他们说最上的法，开示教导，使他们得利益和欢喜。像他们所应该得到的开示教导，使他们得利益和欢喜之后，我于那时，隐身不现。我虽然这样隐藏我的身相，那些大众也完全不能知觉，又产生疑惑：‘刚才隐藏起来的，是沙门呢？是婆罗门呢？或者是天、人、魔、梵呢？’舍利子！我当时显现出自身的样子，和他们一样，那些大众尚且不能看见我，更何况是超越我的呢？当时所说的最上法，就是最殊胜的神通知见。 ‘此外，舍利子！我过去曾经去过无数百千个婆罗门集会中，随着那些集会呈现出什么样的色相，我也和他们一样显现出那样的形相；随着那些集会具有什么样的光明分量，我也和他们一样具备那样的光相。那些集会或者用他们自己的教义说法，我也先和他们说同样的话，然后我说出胜过他们的法。我虽然这样说法，那些大众也完全不能理解，因为这个缘故，那些大众疑惑地想