Chinese
得人身，若有一人教是诸人令其安住五戒十善。舍利弗！于意云何？是人以此因缘得福多不？” “甚多。世尊！是人得福不可以譬喻为比。” “我今当说，若善男子、善女人教一阎浮提所有众生，令其安住五戒十善所得功德，不如有人教诲一人令得信行。舍利弗！且置是事。若有善男子、善女人教一阎浮提所有众生令得信行，不如有人教诲一人令得法行。舍利弗！复置是事。若有善男子、善女人教一阎浮提所有众生令得法行，不如有人教诲一人令得八人。舍利弗！复置是事。若有善男子、善女人教一阎浮提所有众生令得八人，不如有人教诲一人令得须陀洹果。舍利弗！复置是事。若有善男子、善女人教一阎浮提所有众生令得须陀洹果，不如有人教诲一人令得斯陀含果。舍利弗！复置是事。若有善男子、善女人教一阎浮提所有众生得斯陀含果，不如有人教诲一人令得阿那含果。舍利弗！复置是事。若有善男子、善女人教一阎浮提所有众生得阿那含果，不如有人教诲一人得阿罗汉果。舍利弗！复置是事。若有善男子、善女人教一阎浮提所有众生令得阿罗汉果，不如有人教诲一人令得缘觉。舍利弗！复置是事。若有善男子、善女人教一阎浮提所有众生令得缘觉，不如有人教诲一人令发阿耨多罗三藐三菩提心 现代汉语译本： ‘如果有人得到了人身，如果有一个人教导这些人，让他们安住于五戒（pañca-śīla，不杀生、不偷盗、不邪淫、不妄语、不饮酒）和十善（daśa-kuśala，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）。舍利弗（Śāriputra）！你认为如何？这个人因为这个因缘得到的福报多吗？’ ‘非常多。世尊（Bhagavān）！这个人得到的福报不可以譬喻来相比。’ ‘我现在要说，如果善男子、善女人教导整个阎浮提（Jambudvīpa，指我们所居住的这个世界）所有的众生，让他们安住于五戒和十善所得到的功德，不如有人教诲一个人，让他得到信行（śraddhā-anusārin，随信行）。舍利弗！姑且放下这件事。如果有善男子、善女人教导整个阎浮提所有的众生，让他们得到信行，不如有人教诲一个人，让他得到法行（dharmānusārin，随法行）。舍利弗！再放下这件事。如果有善男子、善女人教导整个阎浮提所有的众生，让他们得到法行，不如有人教诲一个人，让他成为八人（aṭṭhaka，预流果的中间阶段）。舍利弗！再放下这件事。如果有善男子、善女人教导整个阎浮提所有的众生，让他们成为八人，不如有人教诲一个人，让他得到须陀洹果（srota-āpanna-phala，预流果）。舍利弗！再放下这件事。如果有善男子、善女人教导整个阎浮提所有的众生，让他们得到须陀洹果，不如有人教诲一个人，让他得到斯陀含果（sakṛdāgāmin-phala，一来果）。舍利弗！再放下这件事。如果有善男子、善女人教导整个阎浮提所有的众生，让他们得到斯陀含果，不如有人教诲一个人，让他得到阿那含果（anāgāmin-phala，不来果）。舍利弗！再放下这件事。如果有善男子、善女人教导整个阎浮提所有的众生，让他们得到阿那含果，不如有人教诲一个人，让他得到阿罗汉果（arhat-phala，无学果）。舍利弗！再放下这件事。如果有善男子、善女人教导整个阎浮提所有的众生，让他们得到阿罗汉果，不如有人教诲一个人，让他得到缘觉（pratyekabuddha，独觉）。舍利弗！再放下这件事。如果有善男子、善女人教导整个阎浮提所有的众生，让他们得到缘觉，不如有人教诲一个人，让他发起阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）。’
English
English version: ‘If someone obtains a human body, and if there is someone who teaches these people, causing them to abide in the five precepts (pañca-śīla, abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants) and the ten wholesome actions (daśa-kuśala, abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views). Śāriputra! What do you think? Does this person gain much merit from this cause?’ ‘Very much, World-Honored One (Bhagavān)! The merit gained by this person cannot be compared with any analogy.’ ‘I will now say, if a good man or good woman teaches all beings in Jambudvīpa (the world we live in), causing them to abide in the five precepts and ten wholesome actions, the merit gained is not as great as someone who teaches one person, causing them to attain faith-following (śraddhā-anusārin). Śāriputra! Let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to attain faith-following, the merit gained is not as great as someone who teaches one person, causing them to attain dharma-following (dharmānusārin). Śāriputra! Again, let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to attain dharma-following, the merit gained is not as great as someone who teaches one person, causing them to become an eighth person (aṭṭhaka, an intermediate stage to stream-entry). Śāriputra! Again, let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to become an eighth person, the merit gained is not as great as someone who teaches one person, causing them to attain the fruit of stream-entry (srota-āpanna-phala). Śāriputra! Again, let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to attain the fruit of stream-entry, the merit gained is not as great as someone who teaches one person, causing them to attain the fruit of once-returning (sakṛdāgāmin-phala). Śāriputra! Again, let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to attain the fruit of once-returning, the merit gained is not as great as someone who teaches one person, causing them to attain the fruit of non-returning (anāgāmin-phala). Śāriputra! Again, let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to attain the fruit of non-returning, the merit gained is not as great as someone who teaches one person, causing them to attain the fruit of an Arhat (arhat-phala). Śāriputra! Again, let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to attain the fruit of an Arhat, the merit gained is not as great as someone who teaches one person, causing them to attain the state of a Pratyekabuddha (pratyekabuddha, a solitary Buddha). Śāriputra! Again, let that matter be set aside. If a good man or good woman teaches all beings in Jambudvīpa, causing them to attain the state of a Pratyekabuddha, the merit gained is not as great as someone who teaches one person, causing them to generate the mind of Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta, unsurpassed perfect enlightenment).’ --------------------------------------------------------------------------------
Chinese
。舍利弗！复置是事。若有善男子、善女人教一阎浮提所有众生发菩提心，不如有人教诲一人令得不退转。舍利弗！复置是事。若有善男子、善女人教一阎浮提所有众生令得不退转，不如有人教诲一人令得无生法忍。舍利弗！复置是事。若有善男子、善女人教一阎浮提所有众生得无生法忍，不如有人劝教一人令得速成无上智慧。舍利弗！复置是事。若有善男子、善女人教一阎浮提所有众生令得速成无上智慧，不如有人精勤修集如是经典。何以故？是经能坏一切魔众，能破诸阴不近诸界，分散诸入灭除烦恼，发白净性除却累法。若能以是一切诸法勇王经典为他众生广分别说，所得功德无量无边不可称说。 “舍利弗！置一阎浮提所有众生，置四天下所有众生，置小千世界所有众生，置中千世界所有众生，置三千大千世界所有众生。舍利弗！若于东、南、西、北方、四维、上下，如恒河沙等所有世界，其中众生若有色、若无色，有想、无想，水、陆、虚空，卵生、胎生、湿生、化生，是诸众生渐渐次第得成人身，若有善男子、善女人悉教尔所无量众生令得安住五戒十善。舍利弗！于意云何？是善男子、善女人，以是因缘得福多不？” 舍利弗言：“甚多。世尊！是人所得功德不可以譬喻为比。” “舍 现代汉语译本 ‘舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！再退一步说，如果有善男子、善女人教导整个阎浮提（Jambudvīpa，指我们所居住的这个世界）的所有众生发起菩提心（bodhicitta，觉悟之心），还不如有人教诲一个人令他得到不退转（avaivartika，不再退回较低的修行层次）。舍利弗！再退一步说，如果有善男子、善女人教导整个阎浮提的所有众生令他们得到不退转，还不如有人教诲一个人令他得到无生法忍（anutpāda-dharma-kṣānti，对诸法不生不灭的深刻理解和接受）。舍利弗！再退一步说，如果有善男子、善女人教导整个阎浮提的所有众生得到无生法忍，还不如有人劝教一个人令他得以迅速成就无上智慧（anuttarā-jñāna，最高的智慧）。舍利弗！再退一步说，如果有善男子、善女人教导整个阎浮提的所有众生令他们得以迅速成就无上智慧，还不如有人精勤地修习和收集这样的经典。为什么呢？因为这部经能够摧毁一切魔众（māra，障碍修行的力量），能够破除五阴（pañca-skandha，构成个体存在的五种要素），不接近诸界（dhātu，构成世界的要素），分散诸入（āyatana，感官与对象），灭除烦恼（kleśa，痛苦的根源），启发清净的自性，去除积累的业力。如果能够以这部一切诸法勇王经典为其他众生广泛地分别解说，所得到的功德无量无边，不可称说。 ‘舍利弗！退一步说，就算教化一个阎浮提的所有众生，再退一步说，就算教化四大天下（catasro dvīpāḥ，四个大洲）的所有众生，再退一步说，就算教化一个小千世界（sahasrī cūḍika lokadhātu，由一千个小世界组成的世界）的所有众生，再退一步说，就算教化一个中千世界（dvisāhasrī madhyama lokadhātu，由一千个小千世界组成的世界）的所有众生，再退一步说，就算教化一个三千大千世界（trisāhasrī mahāsāhasrī lokadhātu，由一千个中千世界组成的世界）的所有众生。舍利弗！如果在东方、南方、西方、北方、四维（四个角落）、上方、下方，如同恒河沙（gaṅgā-nadī-vālukā，极多的数量）一样多的所有世界中，其中的众生，如果有色（rūpa，有形体的），如果无色（arūpa，无形体的），有想（saṃjñā，有思想的），无想（asaṃjñā，无思想的），水生的，陆生的，虚空生的，卵生的，胎生的，湿生的，化生的，这些众生渐渐地次第地得到成人之身，如果有善男子、善女人全部教导如此无量的众生令他们安住于五戒（pañca-śīlāni，不杀生、不偷盗、不邪淫、不妄语、不饮酒）和十善（daśa-kuśala，不杀生等十种善行）。舍利弗！你认为如何？这位善男子、善女人，因为这个因缘得到的福报多吗？’ 舍利弗说：‘非常多。世尊（bhagavat，佛陀的尊称）！这个人所得到的功德不可以用譬喻来相比。’ ‘舍
English
English version ‘Śāriputra! Furthermore, if a virtuous man or virtuous woman teaches all beings in one Jambudvīpa (the continent where we live) to generate Bodhicitta (the mind of enlightenment), it is not as good as someone who teaches one person to attain Avaivartika (non-retrogression, a state of no longer falling back from the path). Śāriputra! Furthermore, if a virtuous man or virtuous woman teaches all beings in one Jambudvīpa to attain Avaivartika, it is not as good as someone who teaches one person to attain Anutpāda-dharma-kṣānti (the acceptance of the non-arising of all dharmas). Śāriputra! Furthermore, if a virtuous man or virtuous woman teaches all beings in one Jambudvīpa to attain Anutpāda-dharma-kṣānti, it is not as good as someone who encourages and teaches one person to quickly attain Anuttarā-jñāna (supreme wisdom). Śāriputra! Furthermore, if a virtuous man or virtuous woman teaches all beings in one Jambudvīpa to quickly attain Anuttarā-jñāna, it is not as good as someone who diligently cultivates and collects such a scripture. Why? Because this scripture can destroy all Māras (demons, obstacles to practice), can break the five Skandhas (aggregates of existence), does not approach the Dhātus (elements), disperses the Āyatanas (sense bases), extinguishes Kleshas (afflictions), awakens the pure nature, and removes accumulated Karma. If one can widely explain this scripture, the ‘Brave King of All Dharmas,’ for other beings, the merit obtained is immeasurable, boundless, and inexpressible. ‘Śāriputra! Setting aside the beings in one Jambudvīpa, setting aside the beings in the four Catasro Dvīpāḥ (continents), setting aside the beings in one Sahasrī Cūḍika Lokadhātu (small chiliocosm), setting aside the beings in one Dvisāhasrī Madhyama Lokadhātu (medium dichiliocosm), setting aside the beings in one Trisāhasrī Mahāsāhasrī Lokadhātu (great trichiliocosm). Śāriputra! If in the East, South, West, North, four intermediate directions, above, and below, in all the worlds as numerous as the sands of the Gaṅgā-nadī-vālukā (Ganges River), among the beings therein, whether Rūpa (with form) or Arūpa (without form), with Saṃjñā (perception) or without Asaṃjñā (perception), aquatic, terrestrial, aerial, oviparous, viviparous, born of moisture, or born of transformation, if these beings gradually and sequentially attain human bodies, and if a virtuous man or virtuous woman teaches all these immeasurable beings to abide in the Pañca-śīlāni (five precepts: not killing, not stealing, not committing sexual misconduct, not lying, and not taking intoxicants) and Daśa-kuśala (ten wholesome actions: abstaining from killing, etc.), Śāriputra! What do you think? Does this virtuous man or virtuous woman obtain much merit because of this cause?’ Śāriputra said, ‘Very much, Bhagavat (Blessed One, an epithet of the Buddha)! The merit obtained by this person cannot be compared with any analogy.’ ‘Śa --------------------------------------------------------------------------------
Chinese
利弗！复置是事。若教十方如恒河沙世界众生令得信行、法行、八人、须陀洹果、斯陀含果、阿那含果、阿罗汉果、辟支佛道、发阿耨多罗三藐三菩提心、不退转、无生法忍、速成无上一切智慧，不如有人以是一切法勇王经典，为他众生分别广说所得功德，于前劝化众生功德最为殊胜，最尊、无上、最妙、最善、最胜、无过、无有比类、无与等者。舍利弗！当知如是无上方便，能令菩萨毕定修行于菩提道。何以故？舍利弗！若有菩萨闻一切法勇王经典，闻已即得不退转于阿耨多罗三藐三菩提。当知是人能为众生而作福田，无有等等、无有比类，已得解脱到于彼岸，清净调柔寂灭涅槃，为佛真子，应受供养，是为勇健师子丈夫，过出人天，是人中龙、天中之天，是无所著、是不系缚、是无挂碍，所作已办成一切业，是无量功德成就具足。” 尔时，世尊欲重宣此义而说偈言： “若发菩提心， 毕竟到彼岸， 如是诸大人， 心无有疑惑。 若施是等人， 得福报无量， 欲得如是福， 当发菩提心。 既发菩提心， 所得福德聚， 欲称其少分， 不可得计量。 教无量世界， 所有诸众生， 悉令住五戒， 乃至转增上。 虽作如是教， 不如发菩提， 其余更无等 现代汉语译本： 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）！我再重复这件事。如果教导十方如恒河沙数世界中的众生，使他们获得信行（Śraddhānusārin，随信行者）、法行（Dharmānusārin，随法行者）、八人（Aṣṭamaka，八辈人，指预流果向到阿罗汉果之间的八种圣者）、须陀洹果（Srotāpanna，预流果，入流者）、斯陀含果（Sakṛdāgāmin，一来果）、阿那含果（Anāgāmin，不还果）、阿罗汉果（Arhat，无学果，应供）、辟支佛道（Pratyekabuddha，缘觉，独觉）、发起阿耨多罗三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）、不退转（Avaivartika，不退转地）、无生法忍（Anutpattika-dharma-kṣānti，对诸法不生不灭的真理的证悟），迅速成就无上一切智慧，都不如有人以这部《一切法勇王经》（Sarva-dharma-vīrya-rāja-sūtra）为其他众生分别广说所得到的功德。后者比前者劝化众生的功德更为殊胜，最尊贵、无上、最妙、最善、最胜、无过、无可比拟、无与伦比。舍利弗！应当知道，这样无上的方便，能够使菩萨必定修行于菩提道（Bodhi-mārga，觉悟之道）。为什么呢？舍利弗！如果菩萨听闻《一切法勇王经》，听闻后就能得到不退转于阿耨多罗三藐三菩提。应当知道，这个人能够为众生而作福田，没有等等、没有比类，已经得到解脱到达彼岸（Pāramitā，到彼岸），清净调柔寂灭涅槃（Nirvāṇa，寂灭），是佛的真子，应当接受供养，是为勇健的师子丈夫，超越人天，是人中之龙、天中之天，是无所执著、是不受系缚、是无有挂碍，所作已办成就一切事业，是无量功德成就具足。 这时，世尊为了重新宣说这个意义，而说了偈颂： ‘如果发起菩提心，毕竟到达彼岸，像这样的大人，心中没有疑惑。 如果布施给这样的人，得到的福报无量，想要得到这样的福报，应当发起菩提心。 既然发起菩提心，所得到的福德聚集，想要称量它的少分，也是不可能计量的。 教导无量世界，所有的众生，全部让他们安住于五戒（Pañca-śīla，不杀生、不偷盗、不邪淫、不妄语、不饮酒），乃至逐渐增上。 即使做了这样的教导，也不如发起菩提心，其余的功德更没有可以与之相比的。’