English
English version: ‘I only wish that the World-Honored One would expound the meaning of the Dharma, using skillful means to appropriately enlighten and transform them, so that these sons and daughters of good families can reform and turn to the supreme path.’ The Buddha told Wuqiexing Bodhisattva (Wuqiexing Pusa): ‘These sons and daughters of good families, in the distant past, slandered the Buddha's teachings and refused to listen and accept them. Because they slandered the Buddha's teachings, they are unable to quickly attain the supreme path.’ Wuqiexing Bodhisattva (Wuqiexing Pusa) then asked the Buddha in verse: ‘I have heard that the Honored One among humans, the Dharma King, proclaims the light, The practices of the Bodhisattvas can eliminate all kinds of sins, Merit and wisdom are widely spread, and no one can surpass them. The ten powers are unparalleled, and the wisdom of the sage is unobstructed, Having escaped from the three bondages, one will not be indulgent or懈怠, Only hoping that you can explain their practices to us, so that we can purify this path of practice. Now I ask the immeasurable Buddha, holding in my heart the wisdom of nectar, Please explain to us separately, and resolve our doubts and uncertainties. Now I ask the Tathagata, and the World-Honored One must decide for us. What are the Bodhisattvas, practicing the Mahayana Dharma, Diligently day and night, with the most excellent practice without懈怠, Subduing the officials of the demon king, burning away all the defilements of the world, Understanding all practices, and showing them to all beings? Only hoping that you can explain to us separately, the fundamental undertaking of the path, The words are very subtle, and explain to people with a kind face, Being in the cycle of birth and death, gladly liberating from the worries of beginning and end. Please listen carefully to the teachings you praise, and resolve our various doubts, Most hoping that you can proclaim to us, how to appropriately cultivate the path of practice, Cultivate virtue well, making it pure, and the fundamental practice can eliminate birth and death, Compassionately giving peace and stability, to relieve the minds of all beings. Giving up what should be given up, donating treasures and chariots, Even giving one's head and eyes to others, and so are wives and children, Respectfully practicing patience, and loving the virtue of precepts. Diligently cultivating the wish for tranquility, understanding the firm...' -------------------------------------------------------------------------------- 志， 众会以此德， 能忍百千患。 仁尊所游步， 胜通便无碍， 明识所当行， 如节无犹豫， 灭除三垢秽， 所致无能极。 分别出家业， 开化于五趣， 安住惟为说， 如应当行道。”
Chinese
佛告无怯行菩萨：“此族姓子等类十人，过去世时，违犯诸佛、诽谤经典。何谓违犯诸佛之法？乃往过去久远世时，更历三十二劫焰弃世界，有佛名曰光世音如来、至真、等正觉、明行成为、善逝、世间解、无上士、道法御、天人师，为佛、世尊。是族姓子等类十人，在于彼世为大豪贵长者作子。佛灭度后处于末学，为其世尊兴立功德，五百塔寺讲堂精舍，以若干种供养之具，而用给足诸比丘僧，一一塔寺所有精舍，百千比丘游居其中。 “于彼世时有一菩萨，名曰辩积，逮得总持执权方便，进退随宜开化一切，而为说法适处高座。五百诸佛教授辩才，八十亿天子在于虚空，净除众秽庄严校饰，化作讲堂竖诸幢幡供养法师，愍逮一切而为说经，七万人众逮不退转，当成无上正真之道，又一万人得须陀洹果。 “时彼世界有国王，名曰月施，爱乐道法渴仰经义以法自娱。于时国王供养法师辩积菩萨，与其中宫贵人婇女五百之众，大作伎乐以宝为华而散其上，和栴檀香用涂其体， 志（Zhì，意为意志、决心）： 众会以此德， 能忍百千患。 仁尊所游步， 胜通便无碍， 明识所当行， 如节无犹豫， 灭除三垢秽， 所致无能极。 分别出家业， 开化于五趣， 安住惟为说， 如应当行道。’ 佛告无怯行菩萨（Wúqièxíng Púsà，意为无畏行菩萨）：‘此族姓子等类十人，过去世时，违犯诸佛、诽谤经典。何谓违犯诸佛之法？乃往过去久远世时，更历三十二劫焰弃世界（Yànqì shìjiè），有佛名曰光世音如来（Guāngshìyīn Rúlái）、至真、等正觉、明行成为、善逝、世间解、无上士、道法御、天人师，为佛、世尊。是族姓子等类十人，在于彼世为大豪贵长者作子。佛灭度后处于末学，为其世尊兴立功德，五百塔寺讲堂精舍，以若干种供养之具，而用给足诸比丘僧，一一塔寺所有精舍，百千比丘游居其中。 ‘于彼世时有一菩萨，名曰辩积（Biànjī），逮得总持（zǒngchí，意为总揽忆持一切法而不忘失的智慧）执权方便，进退随宜开化一切，而为说法适处高座。五百诸佛教授辩才，八十亿天子在于虚空，净除众秽庄严校饰，化作讲堂竖诸幢幡供养法师，愍逮一切而为说经，七万人众逮不退转，当成无上正真之道，又一万人得须陀洹果（Xūtuóhuán guǒ，意为小乘初果）。 ‘时彼世界有国王，名曰月施（Yuèshī），爱乐道法渴仰经义以法自娱。于时国王供养法师辩积菩萨，与其中宫贵人婇女五百之众，大作伎乐以宝为华而散其上，和栴檀香（zhāntán xiāng）用涂其体，’
English
English version: Zeal, The assembly, with this virtue, can endure hundreds of thousands of sufferings. The path trod by the Benevolent One is unobstructed by superior understanding, The course of action for clear discernment is resolute and without hesitation, Eliminating the three defilements, the attainment is boundless. Distinguishing the practices of renunciation, enlightening the five realms of existence, Dwelling in peace, solely for the sake of explaining, how one should practice the path accordingly.’ The Buddha told the Bodhisattva Wuchi Xing (Wúqièxíng Púsà, meaning Fearless Practice Bodhisattva): ‘These ten individuals of noble lineage, in past lives, violated the Buddhas and slandered the scriptures. What is meant by violating the Dharma of the Buddhas? In the distant past, traversing thirty-two kalpas in the Yanqi world (Yànqì shìjiè), there was a Buddha named Guangshiyin Tathagata (Guāngshìyīn Rúlái), the Truly Perfect, Equally Awakened One, Perfect in Knowledge and Conduct, Well-Gone, Understanding the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, a Buddha, a World Honored One. These ten individuals of noble lineage were, in that world, born as sons of wealthy and noble elders. After the Buddha's Parinirvana, in the period of decline, they established meritorious deeds for that World Honored One, building five hundred stupas, temples, lecture halls, and monasteries, providing various offerings to support the Sangha of Bhikshus, with hundreds of thousands of Bhikshus residing in each stupa, temple, and monastery. ‘In that world, there was a Bodhisattva named Bianji (Biànjī), who attained Dharani (zǒngchí, meaning the wisdom of upholding and remembering all Dharmas without forgetting), wielding skillful means, advancing and retreating appropriately, enlightening all, and expounding the Dharma from a high seat. Five hundred Buddhas imparted eloquence, and eighty billion devas in the sky purified impurities, adorned and decorated, transforming into lecture halls, erecting banners and canopies to offer to the Dharma teacher, compassionately reaching all and expounding the scriptures, leading seventy thousand people to attain non-retrogression, destined to achieve the Unsurpassed Perfect Enlightenment, and another ten thousand people attained the fruit of Srotapanna (Xūtuóhuán guǒ, meaning the first fruit of the Hinayana path). ‘At that time, in that world, there was a king named Yueshi (Yuèshī), who loved the Dharma and yearned for the meaning of the scriptures, delighting in the Dharma. The king then offered to the Dharma teacher, Bodhisattva Bianji, along with five hundred consorts and palace women, creating great music and scattering jeweled flowers upon him, mixing sandalwood incense (zhāntán xiāng) to anoint his body,’ --------------------------------------------------------------------------------
Chinese
以五百盖而覆其上，五百细妙衣服供养，昼夜七日住不敢坐，奉以所安随其所宜不失时节，其敬法师最为无上，巍巍之尊福无过者。 “时大豪贵长者之子，诽谤横枉辩积菩萨法师，言毁法戒不随禁业。以是罪故堕于地狱满九万岁；生于人间，五万世中堕在边地夷狄之中，迷惑邪见罪盖覆蔽；六百世中常当生盲，喑哑无舌不能言语；出家为道作沙门来，七百世殷勤精修，不惜身命不得总持。今复来生于我之世，意数数乱不能专定。以是之故，宿命余殃罪盖所蔽，而今此辈诸族姓子不得总持。是故贤者嘱累汝等，郑重告敕，闻是经典面见法师，为人班宣咸共供养，不当愁忧心怀毒害，况复遥闻生恶心耶！” 佛言：“族姓子！假使有人皆取众生挑其两眼，斯罪虽重尚可堪任劫数尽竟。若有害意向于法师，罪之劫数复过于彼。假使有人皆取众生好斗诤者，和谐别离广令安隐；若见法师一心住前，是诸功德过于和合众生斗诤令得安隐，百倍、千倍、万倍、亿倍、巨亿万倍，不及悦颜住菩萨前。所以者何？其有诽谤法师者，则谤如来。欲得供养于如来者当奉法师，欲敬如来当顺法师，欲礼如来当礼法师。所以者何？诸菩萨等皆从法生，从诸菩萨成一切智，因一切智成佛世尊。菩萨所起因兴道心，不以住欲在于尘劳 现代汉语译本：用五百个华盖覆盖在他（法师）的上方，用五百件精美细妙的衣服供养他，日夜七天住在那里不敢坐下，奉上他所需要的安身之物，随着他的需要不失时节地供养，这样尊敬法师是最为无上的，这种巍巍之尊的福报没有超过这种行为的。 当时，一位大豪贵长者的儿子，诽谤并横加诬陷辩积菩萨（Bianji Pusa）法师，说他毁坏戒律，不遵守禁戒。因为这个罪过，他堕入地狱满了九万岁；转生到人间，五万世都堕落在边远地区的夷狄之中，被迷惑的邪见和罪恶所覆盖；六百世中常常会生来就是盲人，喑哑无舌不能说话；出家修道做沙门，七百世殷勤精进地修行，不惜身命却不能得到总持（Dharani，陀罗尼，总摄忆持之意）。现在又转生到我的时代，心思常常散乱不能专心安定。因为这个缘故，宿世的剩余罪业所遮蔽，所以现在这些族姓子不能得到总持。因此，贤者嘱咐你们，郑重地告诫，听到这部经典，面见法师，为人宣讲，共同供养，不应当愁眉苦脸心怀恶意，更何况是遥远地听到就生起恶心呢！' 佛说：‘族姓子！假如有人把所有众生的眼睛都挖出来，这个罪过虽然很重，但尚且可以忍受劫数终尽。如果有人对法师怀有恶意，罪过的劫数就超过了前者。假如有人把所有喜欢争斗的众生，和谐地分开，广泛地让他们得到安宁；如果见到法师一心住在面前，这些功德超过了和合众生斗争让他们得到安宁，百倍、千倍、万倍、亿倍、巨亿万倍，都比不上以喜悦的容颜住在菩萨面前。这是什么原因呢？因为诽谤法师的人，就是诽谤如来（Tathagata）。想要供养如来的人应当奉事法师，想要尊敬如来的人应当顺从法师，想要礼敬如来的人应当礼敬法师。这是什么原因呢？因为诸菩萨等都是从法而生，从诸菩萨成就一切智（Sarvajna），因为一切智成就佛世尊。菩萨所发起的是兴盛道心，不是安住在欲望之中，而是在尘世的烦恼之中。