English
English version: Śāriputra (One of the ten principal disciples of the Buddha, known for his wisdom)! I repeat this matter again. If you teach beings in worlds as numerous as the sands of the Ganges River, enabling them to attain the stage of a follower by faith (Śraddhānusārin), a follower by Dharma (Dharmānusārin), the eight kinds of individuals (Aṣṭamaka, referring to the eight types of noble beings between the stream-enterer and the Arhat), the fruit of Stream-enterer (Srotāpanna), the fruit of Once-returner (Sakṛdāgāmin), the fruit of Non-returner (Anāgāmin), the fruit of Arhat (Arhat), the path of a Pratyekabuddha (Pratyekabuddha, Solitary Buddha), generate the mind of Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi-citta, unsurpassed perfect enlightenment), reach the stage of non-retrogression (Avaivartika), and attain the forbearance of the unoriginated nature of phenomena (Anutpattika-dharma-kṣānti), quickly achieving supreme and complete wisdom, it is still not as meritorious as someone who explains and widely proclaims this Sarva-dharma-vīrya-rāja-sūtra (The All-Dharma-Valiant-King Sutra) for other beings. The merit of the latter in encouraging beings is far more excellent, most venerable, supreme, most wonderful, most virtuous, most superior, unsurpassed, incomparable, and unequaled. Śāriputra! You should know that such a supreme expedient can enable Bodhisattvas to definitely cultivate the path to Bodhi (Bodhi-mārga, the path to enlightenment). Why? Śāriputra! If a Bodhisattva hears the Sarva-dharma-vīrya-rāja-sūtra, upon hearing it, they will attain non-retrogression from Anuttarā-samyak-saṃbodhi. You should know that this person can be a field of merit for beings, without equal or comparison, having attained liberation and reached the other shore (Pāramitā), being pure, tamed, tranquil, and in the extinction of Nirvāṇa (Nirvāṇa), a true child of the Buddha, worthy of offerings, a valiant lion among men, surpassing humans and gods, a dragon among humans, a god among gods, unattached, unbound, unhindered, having accomplished what needs to be done and completed all tasks, possessing immeasurable merit and complete virtues. At that time, the World Honored One, wishing to restate this meaning, spoke in verse: ‘If one generates the Bodhi mind, they will surely reach the other shore; such great beings have no doubt in their minds. If one gives to such people, they will receive immeasurable blessings; if you wish to obtain such blessings, you should generate the Bodhi mind. Once the Bodhi mind is generated, the accumulation of merit obtained, even trying to measure a small portion of it, is impossible to quantify. Teaching countless worlds, all the beings within them, to abide by the five precepts (Pañca-śīla, no killing, no stealing, no sexual misconduct, no lying, no intoxicants), and even gradually increasing in virtue. Even if such teachings are given, it is not as great as generating the Bodhi mind; there is no other merit that can compare to it.’ -------------------------------------------------------------------------------- ， 唯除解是经。 若学是经典， 即是良福田， 应受人天供， 寂灭善调伏。 若听是经典， 即是佛真子， 亦名勤精进， 寂静到彼岸。 是天龙师子， 故名为大人， 亦是天中天， 众生之最尊。 若有能宣说， 如是妙经典， 是则得名为， 人中之无上。”
Chinese
佛说偈已，大德舍利弗白佛言：“世尊！未曾有也。世尊于今一切法勇王经中，略说菩萨所有教诲。世尊！菩萨摩诃萨虽于无量阿僧祇劫奉修菩萨所应之行，犹难得成无上菩提。世尊而今于此经中说无上道则为不难。世尊！是诸众生快得善利第一之利。世尊！若有众生得闻是经，读诵通利为他广说，当知是人则为已向阿耨多罗三藐三菩提。世尊！善哉，善哉！是妙经典，惟愿如来复垂重说。何以故？如我解佛所说义理，若过去诸佛所说经法，是经于中最为殊胜；未来诸佛所说经法，是经于中亦为最胜；若现在十方诸佛所转无上法轮，是经于中亦为殊胜。世尊！我亦曾说无量经典及其文字，亦从如来闻无量经及其义味，未曾得闻如是经典。善哉，世尊！惟愿哀愍数数广说如是经典。” 佛告舍利弗：“如是之义如来自知，随有众生生信解心，我于尔时当为广说而摄取之。舍利弗！如此皆是如来所知 ，非是声闻、辟支佛等所能及逮。舍利弗！我今说是微妙经典，八万四千梵天与人、三十六亿欲界诸天，未发阿耨多罗三藐三菩提心者，今悉发心。三十亿诸天得无生忍法。因地诸天、诸龙、鬼神无量无数，未发阿耨多罗三藐三菩提心，今悉发心。舍利弗！我见如是利益义故，时时广说如是经典。” 尔时，会中有无量百千众生，比丘、比丘尼、优婆塞、优婆夷，合掌长跪瞻仰如来目不曾眴。尔时，如来熙怡而笑——诸佛常法不以无缘而微笑也——既微笑已，从其面门放种种光，青、黄、赤、白、紫、颇梨色，照于无量无边世界上至梵天，绕身三匝从顶而入。 尔时，大德舍利弗即从坐起，偏袒右肩右膝着地，长跪合掌白佛言：“世尊！诸佛不以无因缘笑。世尊！今者有何因缘而微笑也？” 佛告舍利弗：“汝今见此无量无数百千众生，比丘、比丘尼、优婆塞、优婆夷，向我合掌侍立瞻仰目不眴不？” “已见。世尊！” 佛告舍利弗：“是诸大众愿乐欲闻菩萨所修无上之行。舍利弗！如来随知一切众生所念、所行，是故我今当为说之。舍利弗！若人不见过去、现在、未来世心，是则名为菩萨之行。复次，舍利弗！若复不见诸阴性想，不贪诸界、不着诸入，舍利弗！是名菩萨所行之法 这并非是声闻（Śrāvaka，通过听闻佛法而证悟的修行者）、辟支佛（Pratyekabuddha，无师自悟的修行者）等所能达到的境界。舍利弗（Śāriputra，佛陀的十大弟子之一）！我现在宣说这部微妙的经典，八万四千梵天（Brahmā，色界天的天神）与人，以及三十六亿欲界诸天，尚未发起阿耨多罗三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）的，现在都已发起。三十亿诸天得到了无生法忍（anutpāda-dharma-kṣānti，对不生不灭之法的证悟）。因地诸天、诸龙（Nāga，一种具有神力的生物）、鬼神，数量无量无数，尚未发起阿耨多罗三藐三菩提心的，现在都已发起。舍利弗！我见到如此巨大的利益，所以时常广泛宣说这部经典。” 这时，法会中有无量百千的众生，比丘（bhikṣu，男性出家修行者）、比丘尼（bhikṣuṇī，女性出家修行者）、优婆塞（upāsaka，在家男居士）、优婆夷（upāsikā，在家女居士），合掌长跪，瞻仰如来，眼睛都不曾眨动。这时，如来面带喜悦而微笑——诸佛通常不会无缘无故地微笑——微笑之后，从他的面门放出种种光芒，青色、黄色、红色、白色、紫色、颇梨色（sphatika，水晶色），照耀于无量无边的世界，上至梵天，光芒绕身三圈，从头顶进入。 这时，大德舍利弗立即从座位上站起，袒露右肩，右膝着地，长跪合掌，对佛说：“世尊！诸佛不会无缘无故地微笑。世尊！今天有什么因缘而微笑呢？” 佛告诉舍利弗：“你现在看见这些无量无数百千的众生，比丘、比丘尼、优婆塞、优婆夷，向我合掌侍立，瞻仰我，眼睛都不眨动吗？” “已经看见了。世尊！” 佛告诉舍利弗：“这些大众都希望听闻菩萨所修的无上之行。舍利弗！如来能够知晓一切众生所想、所行，因此我现在将为他们宣说。舍利弗！如果有人不见过去、现在、未来世的心，这就叫做菩萨之行。再次，舍利弗！如果不见诸阴（skandha，构成个体存在的五种要素）的自性，不贪着诸界（dhātu，构成世界的要素），不执着诸入（āyatana，感觉器官及其对象），舍利弗！这就叫做菩萨所修行的法。”
English
This is not something that Śrāvakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own, without a teacher), and others can reach. Śāriputra (one of the Buddha's ten great disciples)! I am now speaking of this subtle and wonderful scripture. Eighty-four thousand Brahmās (gods of the Form Realm) and humans, and thirty-six billion desire realm devas (gods of the Desire Realm), who have not yet generated the Anuttarā-samyak-saṃbodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment), are now all generating it. Thirty billion devas have attained the anutpāda-dharma-kṣānti (the patient acceptance of the non-arising of phenomena). Innumerable and countless devas, nāgas (a type of mythical serpent-like being), ghosts, and spirits of the causal ground, who have not yet generated the Anuttarā-samyak-saṃbodhi-citta, are now all generating it. Śāriputra! Because I see such great benefits, I often widely speak of this scripture.' At that time, in the assembly, there were immeasurable hundreds of thousands of beings, bhikṣus (male monastic), bhikṣuṇīs (female monastic), upāsakas (male lay devotees), and upāsikās (female lay devotees), who joined their palms, knelt for a long time, and gazed at the Tathāgata (another name for the Buddha) without blinking their eyes. At that time, the Tathāgata smiled with joy—it is the constant practice of the Buddhas not to smile without a reason—after smiling, he emitted various kinds of light from his facial door, blue, yellow, red, white, purple, and sphatika (crystal-like) color, illuminating immeasurable and boundless worlds, up to the Brahmā heaven, circling his body three times and entering from the top of his head. At that time, the great virtuous Śāriputra immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha: 'World Honored One! The Buddhas do not smile without a cause. World Honored One! What is the cause and condition for smiling today?' The Buddha told Śāriputra: 'Do you now see these immeasurable, countless hundreds of thousands of beings, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, joining their palms, standing in attendance, gazing at me without blinking their eyes?' 'I have seen them, World Honored One!' The Buddha told Śāriputra: 'These great assemblies all wish to hear about the unsurpassed practices cultivated by the Bodhisattvas. Śāriputra! The Tathāgata knows all the thoughts and actions of all beings, therefore I will now speak of it for them. Śāriputra! If a person does not see the mind of the past, present, and future, this is called the practice of a Bodhisattva. Furthermore, Śāriputra! If one does not see the nature of the skandhas (the five aggregates that constitute individual existence), is not greedy for the dhātus (elements that constitute the world), and is not attached to the āyatanas (sense organs and their objects), Śāriputra! This is called the Dharma practiced by a Bodhisattva.' --------------------------------------------------------------------------------
Chinese
。是则如来正觉所说。”说是菩萨所行法已，三千大千佛之世界六种震动。 尔时，波旬及其眷属处在魔宫，惊怖战栗寻即落地，各于佛前而说偈言： “我及眷属等， 今者悉破坏， 一切皆落地， 无有能还者。 若佛演说此， 经典无遗余， 能破烦恼魔、 阴魔及死魔， 令其势力丧， 一切无有残。 以闻诸法空， 魔力遂羸损， 得于无我智， 死魔则退散。 悟法性空故， 更不受后生。” 尔时，波旬复说偈言： “善哉勤精进， 无上之大龙， 我今与眷属， 悉受无量苦。 惟愿慈哀颜， 矜愍见慰喻， 令我缘是因， 不入于死门。” 尔时，如来即为波旬而说偈言： “波旬汝眷属， 若欲脱死门， 应于此经典， 深生信净心。 一切世间中， 少有能信者， 是故汝今应， 信受奉行之。” 尔时，波旬闻是偈已，欢喜踊跃忽然不现。 佛说经已，大德舍利弗及所问比丘，并余比丘、比丘尼、优婆塞、优婆夷，一切大众，天、龙、鬼神、人非人等，闻佛所说莫不欢喜，赞言善哉，作礼而去。 佛说诸法勇王经 现代汉语译本：‘这就是如来正觉所说的。’说完菩萨所修行的法之后，三千大千世界（Trisahasra-Mahasahasra-lokadhatu，一个包含十亿个世界的宇宙系统）发生了六种震动。 当时，波旬（Mara，佛教中的恶魔）和他的眷属身处魔宫，惊恐战栗，随即从空中坠落，各自在佛前说了偈语： ‘我和我的眷属等，现在全部被摧毁，一切都坠落地面，没有谁能够恢复。如果佛陀宣说这部经典没有遗漏，就能破除烦恼魔（Klesa-mara）、五阴魔（Skandha-mara）和死魔（Mrtyu-mara），使他们的势力丧失，一切都荡然无存。因为听闻诸法皆空，魔力因此衰弱减损，获得无我之智慧，死魔就会退散。领悟到法性本空，就不会再受后世的轮回。’ 当时，波旬（Mara）又说了偈语： ‘善哉，勤奋精进，无上的大龙（Naga，在此处指佛陀），我现在和我的眷属，都承受着无量的痛苦。惟愿您以慈悲的面容，怜悯地给予安慰和开导，使我因为这个因缘，不堕入死亡之门。’ 当时，如来就为波旬（Mara）说了偈语： ‘波旬（Mara），你的眷属，如果想要脱离死亡之门，就应该对这部经典，深深地生起信心和清净心。在一切世间中，很少有人能够相信，所以你现在应该信受奉行这部经典。’ 当时，波旬（Mara）听了这些偈语后，欢喜踊跃，忽然消失不见。 佛陀说完这部经后，大德舍利弗（Sariputra，佛陀的十大弟子之一）以及被提问的比丘（Bhikkhu，佛教僧侣），还有其他的比丘、比丘尼（Bhikkhuni，佛教女尼）、优婆塞（Upasaka，在家男居士）、优婆夷（Upasika，在家女居士），一切大众，天（Deva，天神）、龙（Naga，龙神）、鬼神（Yaksa，夜叉等）、人以及非人等，听了佛陀所说，没有不欢喜的，都赞叹说‘善哉’，作礼后离去。 佛说诸法勇王经