Chinese
须菩提白佛言：“世尊！我今所说法集，为得随顺如来法集不耶？” 佛言：“须菩提！汝之所说随顺佛意。须菩提！汝今说是法集时，五千天子远尘离垢于诸法中得法眼净，五千天子发阿耨多罗三藐三菩提心。须菩提！若有菩萨闻汝所说微妙法集，是菩萨即知自身到大法海、即知此身为不空过，必得妙乐。须菩提！是名诸佛如来第一法集。” 尔时，慧命阿那律白佛言：“世尊！一切法文字名为法集。何以故？文字之性无有尽相，无尽相者则是文字。世尊！我说言语唯是文字。世尊！夫文字者，不从自身出、不从他身出。是诸名字不作是念：‘我出音声。’世尊！诸文字者，不增、不减。 “世尊！菩萨知诸文字与一切法其性平等。世尊！菩萨若能如是毕竟知诸法音声，是故菩萨不为音声之所障碍，诸有所闻一切音声皆是佛声、皆是空声、是无相声、是无愿声、是法界声、是实际声。是菩萨无有一法能为障碍一切智，是菩萨不见有法离佛菩提。是菩萨见一切法悉无障碍，能见诸法同佛菩提不相违背。是菩萨不见诸法有进有退，是菩萨不见诸法而常利益一切众生。 “菩萨如是于诸法中得毕竟忍，得是忍故，成就甚深乐说辩才。何者是甚深乐说辩才？随诸菩萨所有辩才，声闻、 现代汉语译本 须菩提对佛说：‘世尊！我现在所说的这些法集，是否符合如来的法集呢？’ 佛说：‘须菩提！你所说的符合佛意。须菩提！你现在宣说这个法集时，有五千天子远离尘垢，在各种法中获得清净的法眼，五千天子发起阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）。须菩提！如果有菩萨听闻你所说的微妙法集，这位菩萨就知道自己已经到达大法海，知道此身没有空过，必定获得妙乐。须菩提！这被称为诸佛如来第一法集。’ 这时，慧命阿那律（Aniruddha）对佛说：‘世尊！一切法的文字被称为法集。为什么呢？因为文字的性质没有穷尽之相，没有穷尽之相就是文字。世尊！我说言语只是文字。世尊！文字，不是从自身产生，也不是从他身产生。这些名字不会这样想：‘我发出声音。’世尊！文字，不增加，也不减少。 ‘世尊！菩萨知道所有文字与一切法的性质是平等的。世尊！菩萨如果能够这样究竟地了解所有法的音声，因此菩萨不会被音声所障碍，所有听到的声音都是佛声，都是空声，是无相声，是无愿声，是法界声，是实际声。这位菩萨没有任何一种法能够障碍一切智，这位菩萨看不到有任何法离开佛菩提（Buddha-bodhi，佛的觉悟）。这位菩萨看到一切法都没有障碍，能够看到所有法与佛菩提相同，不相违背。这位菩萨看不到诸法有前进有后退，这位菩萨看不到诸法，但常常利益一切众生。 ‘菩萨像这样在诸法中获得究竟的忍，因为获得这种忍，成就甚深的乐说辩才。什么是甚深的乐说辩才？随着各位菩萨所有的辩才，声闻（Śrāvaka，小乘修行者），
English
English version Subhuti (须菩提) said to the Buddha: 'World Honored One! Are the Dharma collections that I am now expounding in accordance with the Tathagata's (如来) Dharma collections?' The Buddha said: 'Subhuti! What you are saying is in accordance with the Buddha's intention. Subhuti! When you are now expounding this Dharma collection, five thousand devas (天子) will be far from dust and defilement, and will attain purity of the Dharma-eye in all Dharmas, and five thousand devas will generate the mind of Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提心). Subhuti! If there are Bodhisattvas who hear the subtle Dharma collections that you are expounding, these Bodhisattvas will know that they have reached the great ocean of Dharma, and will know that this body has not been wasted, and will surely attain wonderful bliss. Subhuti! This is called the foremost Dharma collection of all Buddhas and Tathagatas.' At that time, the Venerable Aniruddha (阿那律) said to the Buddha: 'World Honored One! The letters of all Dharmas are called Dharma collections. Why? Because the nature of letters has no end, and that which has no end is letters. World Honored One! I say that speech is only letters. World Honored One! Letters do not arise from themselves, nor do they arise from others. These names do not think: 'I produce sound.' World Honored One! Letters neither increase nor decrease.' 'World Honored One! Bodhisattvas know that the nature of all letters is equal to the nature of all Dharmas. World Honored One! If Bodhisattvas can thus ultimately know the sounds of all Dharmas, therefore Bodhisattvas are not obstructed by sounds. All sounds that are heard are the Buddha's voice, are the voice of emptiness, are the voice of no-form, are the voice of no-desire, are the voice of the Dharma-realm, are the voice of reality. These Bodhisattvas have no Dharma that can obstruct all-knowing wisdom, and these Bodhisattvas do not see any Dharma that is separate from Buddha-bodhi (佛菩提). These Bodhisattvas see that all Dharmas are without obstruction, and can see that all Dharmas are the same as Buddha-bodhi, and are not contradictory. These Bodhisattvas do not see that Dharmas advance or retreat, and these Bodhisattvas do not see Dharmas, but constantly benefit all sentient beings.' 'Bodhisattvas thus attain ultimate forbearance in all Dharmas, and because they attain this forbearance, they achieve profound eloquence in joyful speech. What is profound eloquence in joyful speech? According to the eloquence that all Bodhisattvas possess, Śrāvakas (声闻), -------------------------------------------------------------------------------- 辟支佛不能测量。
Chinese
“是菩萨得安隐乐说辩才——安隐辩才者，随以辩才能令与一切众生得安隐乐。 “得应说辩才——应说辩才者，随诸众生所应闻法称彼根性广略说法，是名应说辩才。 “又得捷疾辩才——捷疾辩才者，随以辩才言辞速疾教化一切众生。 “又得聪利辩才——聪利辩才者，随诸众生上根利智为其说法，令得利疾解脱。 “又得共上乐说辩才——共上辩才者，所有说法上与佛同。 “又，增长辩才——增长辩才者，随以辩才说一字句能生百千万亿上上辩才。 “得轻乐说辩才。何者是轻乐说辩才？随何等辩才知相貌而说法。 “又得爱乐辩才——爱乐辩才者，随以辩才令闻法者无有厌足。 “又得调顺辩才——调顺辩才者，所有辩才不违佛意。 “又得柔软辩才——柔软辩才者，所有辩才不生憍慢，无放逸心。 “又得寂静辩才——寂静辩才者，随以辩才能令自他寂静。 “又得随顺音声辩才——随顺音声辩才者，随以辩才教化众生入声闻乘。 “又得远离辩才——远离辩才者，随以辩才教化众生令得辟支佛乘。 “又得最胜辩才——最胜辩才者，随以辩才说辩才，随何等辩才教化众生令入大乘。 现代汉语译本：辟支佛（Pratyekabuddha，独自觉悟者）是无法测量的。 ‘菩萨获得安隐乐说辩才——安隐辩才，是指凭借这种辩才，能够使一切众生获得安稳快乐。 ‘获得应说辩才——应说辩才，是指能够根据众生的根性和接受能力，或广或略地说法，这称为应说辩才。 ‘又获得捷疾辩才——捷疾辩才，是指凭借这种辩才，能够快速地用言辞教化一切众生。 ‘又获得聪利辩才——聪利辩才，是指能够针对具有上等根器和敏锐智慧的众生说法，使他们迅速获得解脱。 ‘又获得共上乐说辩才——共上辩才，是指所说的法与佛陀相同。 ‘又，增长辩才——增长辩才，是指凭借这种辩才，说出一个字或一句，就能生出百千万亿种更胜一筹的辩才。 ‘获得轻乐说辩才。什么是轻乐说辩才？是指凭借任何一种辩才，了解事物的表象而说法。 ‘又获得爱乐辩才——爱乐辩才，是指凭借这种辩才，使听法的人不会感到厌倦。 ‘又获得调顺辩才——调顺辩才，是指所拥有的辩才不违背佛陀的意愿。 ‘又获得柔软辩才——柔软辩才，是指所拥有的辩才不会产生骄慢，没有放逸之心。 ‘又获得寂静辩才——寂静辩才，是指凭借这种辩才，能够使自己和他人达到寂静的状态。 ‘又获得随顺音声辩才——随顺音声辩才，是指凭借这种辩才，教化众生进入声闻乘（Śrāvakayāna，听闻佛法而修行的乘）。’ ‘又获得远离辩才——远离辩才，是指凭借这种辩才，教化众生证得辟支佛乘（Pratyekabuddhayāna，独自觉悟的乘）。’ ‘又获得最胜辩才——最胜辩才，是指凭借这种辩才来说明辩才，凭借任何一种辩才教化众生进入大乘（Mahāyāna，普度众生的乘）。’
English
English version: A Pratyekabuddha (one who attains enlightenment on their own) cannot be measured. 'A Bodhisattva obtains the eloquence of peaceful and joyful speech—peaceful eloquence, which means using eloquence to enable all sentient beings to attain peace and joy. 'Obtains the eloquence of appropriate speech—appropriate eloquence, which means speaking according to the roots and capacities of sentient beings, sometimes broadly and sometimes concisely, which is called appropriate eloquence. 'Also obtains swift eloquence—swift eloquence, which means using eloquence to quickly teach and transform all sentient beings with rapid speech. 'Also obtains intelligent eloquence—intelligent eloquence, which means speaking to sentient beings with superior roots and sharp wisdom, enabling them to attain swift liberation. 'Also obtains shared supreme eloquence—shared supreme eloquence, which means that all the teachings are the same as the Buddha's. 'Furthermore, increasing eloquence—increasing eloquence, which means using eloquence to speak a single word or phrase that can generate hundreds of thousands of millions of supreme eloquence. 'Obtains light and joyful eloquence. What is light and joyful eloquence? It means using any kind of eloquence to speak by understanding the appearances of things. 'Also obtains beloved eloquence—beloved eloquence, which means using eloquence to ensure that those who hear the Dharma are never weary. 'Also obtains harmonious eloquence—harmonious eloquence, which means that all eloquence does not contradict the Buddha's intention. 'Also obtains gentle eloquence—gentle eloquence, which means that all eloquence does not give rise to arrogance and has no laxity. 'Also obtains tranquil eloquence—tranquil eloquence, which means using eloquence to enable oneself and others to attain tranquility. 'Also obtains eloquence that accords with sound—eloquence that accords with sound, which means using eloquence to teach sentient beings to enter the Śrāvakayāna (the vehicle of those who hear the teachings).' 'Also obtains distancing eloquence—distancing eloquence, which means using eloquence to teach sentient beings to attain the Pratyekabuddhayāna (the vehicle of solitary Buddhas).' 'Also obtains supreme eloquence—supreme eloquence, which means using eloquence to explain eloquence, using any kind of eloquence to teach sentient beings to enter the Mahāyāna (the Great Vehicle).' --------------------------------------------------------------------------------
Chinese
“又得不共辩才——不共辩才者，随以辩才能说十力、四无畏、十八不共法。 “又得寂灭辩才——寂灭辩才者，随以辩才能说诸菩提分法。 “又得无讥嫌辩才——无讥嫌辩才者，随以辩才令众生欢喜信乐。 “又得诸力辩才——诸力辩才者，随以辩才悉能降伏一切众魔、外道邪论。 “又得善说辩才——善说辩才者，所有辩才为四众说法不生畏惧。 “世尊！如是名妙法集。世尊！我今所说法集，为得随顺如来所说不耶？” 佛言：“阿那律！汝之所说随顺佛意。” 尔时，慧命罗睺罗白佛言：“世尊！菩萨欲说法集应当推求受持法者。何以故？从受持者而得于法，是故应求。唯以专心求法为最。何以故？由于重法而能得法，不由重食得正法利；知舍身命必有来果，非于所观而得其报；常求静处，不乐愦闹，近安隐者、非破戒者，近恭敬者、非憍慢者，近安乐行者、非刚犷者，近柔软心者、非坚硬者，近寂静心者、非着心者，近发露罪者、非覆藏恶者，近乐一切施者、非悭嫉者，近持戒者、非破戒者，近忍辱者、非瞋恨者，近精进者、非懈怠者，近禅定者、非散心者，近智慧者、非愚痴者，近多闻者、非少闻者，近正念者、非邪念者，近修善业者、非行恶业者，近 现代汉语译本 ‘又获得不共辩才（不可与他人共享的辩才）——不共辩才，是指凭借这种辩才能够宣说如来的十力（Ten Powers of a Tathagata）、四无畏（Four Fearlessnesses）、十八不共法（Eighteen Unique Qualities of a Buddha）。’ ‘又获得寂灭辩才（与寂静涅槃相关的辩才）——寂灭辩才，是指凭借这种辩才能够宣说各种菩提分法（Factors of Enlightenment）。’ ‘又获得无讥嫌辩才（不会引起他人批评的辩才）——无讥嫌辩才，是指凭借这种辩才能够使众生欢喜信乐。’ ‘又获得诸力辩才（各种力量的辩才）——诸力辩才，是指凭借这种辩才完全能够降伏一切众魔、外道邪论。’ ‘又获得善说辩才（善于演说的辩才）——善说辩才，是指拥有这种辩才，为四众（比丘、比丘尼、优婆塞、优婆夷）说法时不会产生畏惧。’ ‘世尊！这叫做妙法集。世尊！我现在所说的法集，是否随顺如来所说呢？’ 佛说：‘阿那律（Aniruddha）！你所说的随顺佛意。’ 这时，慧命罗睺罗（Rahula）对佛说：‘世尊！菩萨想要说法集，应当寻求受持佛法的人。为什么呢？因为从受持者那里才能得到佛法，所以应当寻求。唯有专心求法才是最重要的。为什么呢？因为重视佛法才能得到佛法，而不是重视饮食才能得到正法利益；知道舍弃身命必定会有未来的果报，而不是通过观察就能得到回报；应当常求静处，不喜好喧闹，亲近安稳的人、而不是破戒的人，亲近恭敬的人、而不是骄慢的人，亲近安乐修行的人、而不是粗暴的人，亲近柔软心的人、而不是坚硬的人，亲近寂静心的人、而不是执着心的人，亲近发露罪过的人、而不是覆藏罪恶的人，亲近乐于一切布施的人、而不是悭吝嫉妒的人，亲近持戒的人、而不是破戒的人，亲近忍辱的人、而不是嗔恨的人，亲近精进的人、而不是懈怠的人，亲近禅定的人、而不是散乱心的人，亲近智慧的人、而不是愚痴的人，亲近多闻的人、而不是少闻的人，亲近正念的人、而不是邪念的人，亲近修习善业的人、而不是行恶业的人，近……’