Chinese
尔时，世尊告光音菩萨言：“善男子！譬如世间生盲之人，日光所照依日光住，而不能知日轮何相、日光何色。若有余人语盲人言，日之光明有如是相。而日光明离诸名字，非是众生所可言说。因缘事故，闻是音声。 “善男子！譬如世间深山谷中有诸音响，因缘故生。善男子！山谷是空、音响是空，因缘故生。 “善男子！众生言说悉入辩中，若未说时、未起心时，名为法辩；若已起心、未言说时，名为义辩；若至斥法演说之时，名为辞辩；若以无障无碍说时，名乐说辩。是故，善男子！一切众生所有言说皆悉不离四法门义而不离实际。如彼生盲以教示时，则知日轮及日光明，舍彼慢心。 “善男子！欲求义者，彼人当于自身中求。善男子！若欲求菩提者，应于自身五阴中求。” 说是真实语义法时，于彼三千大千世界六种震动，有大光明遍照世界，法上如来出广长舌遍覆三千大千世界。彼光明中复出无量百千万光，以彼光明照于地狱、饿鬼、畜生，上至有顶，皆悉遍照。 尔时，彼佛还摄光明告大众言：“诸善男子！终无如是舌相光明而有虚说，汝等应当善信、善念，我说真实。” 尔时，住十地菩萨以为众首，彼众一切天、龙、夜叉、乾闼婆 现代汉语译本：‘产生说法却不觉知’是什么意思？” 这时，世尊告诉光音菩萨说：‘善男子！譬如世间天生的盲人，日光照耀他，他依靠日光而存在，却不能知道日轮是什么形状，日光是什么颜色。如果有其他人告诉盲人说，日的光明有如此这般的形状。而日的光明超越一切名字，不是众生所能用言语表达的。因为因缘的缘故，（盲人）听到了这种声音。 ‘善男子！譬如世间深山峡谷中有各种音响，因为因缘的缘故而产生。善男子！山谷是空旷的，音响也是空旷的，因为因缘的缘故而产生。 ‘善男子！众生的言说都包含在四种辩才之中，如果还没有说话、还没有起心动念的时候，这叫做*法辩*（Dharma-pratibhana）；如果已经起心动念、但还没有用言语表达的时候，这叫做*义辩*（Artha-pratibhana）；如果到了阐明佛法、演说佛理的时候，这叫做*辞辩*（Nirukti-pratibhana）；如果能够无障碍、无滞碍地进行演说的时候，这叫做*乐说辩*（Pratibhana-pratibhana）。所以，善男子！一切众生的所有言说，都没有离开这四法门的意义，也没有离开实际真理。就像那个天生的盲人，通过别人的教导，就能知道日轮的形状和日的光明，舍弃他的傲慢之心。 ‘善男子！想要寻求真义的人，应当在自身中寻求。善男子！如果想要寻求菩提（Bodhi，觉悟）的人，应当在自身的五阴（Skandha，色、受、想、行、识）中寻求。’ 当宣说这真实语义的佛法时，在那三千大千世界发生了六种震动，有巨大的光明遍照整个世界，法上如来（Dharmottara-tathagata）伸出广长的舌头遍覆三千大千世界。在那光明中又发出无量百千万的光芒，用这些光明照耀地狱、饿鬼、畜生，上至有顶天，全都普遍照耀。 这时，那位佛陀收回光明，告诉大众说：‘各位善男子！绝不会有如此舌相光明而说虚妄之语的情况，你们应当好好地相信、好好地忆念，我说的是真实之语。’ 这时，以住在十地（Dasabhumika，菩萨修行的十个阶段）的菩萨为首，以及所有天（Deva，天神）、龙（Naga，龙族）、夜叉（Yaksa，夜叉）、乾闼婆（Gandharva，香音神）等。
English
English version: 'Generating speech without awareness?' At that time, the World-Honored One said to Bodhisattva Light Sound: 'Good man! It is like a person born blind in the world, who relies on sunlight and dwells in sunlight, but cannot know the shape of the sun's disc or the color of sunlight. If someone tells the blind person that the light of the sun has such and such a form, the light of the sun transcends all names and cannot be expressed by sentient beings. Because of conditions, (the blind person) hears this sound.' 'Good man! It is like various sounds in deep mountain valleys in the world, which arise because of conditions. Good man! The mountain valley is empty, and the sounds are also empty, arising because of conditions.' 'Good man! All the speech of sentient beings is contained within the four kinds of eloquence. If one has not yet spoken or has not yet arisen in thought, this is called *Dharma-pratibhana* (eloquence regarding the Dharma). If one has already arisen in thought but has not yet expressed it in words, this is called *Artha-pratibhana* (eloquence regarding the meaning). If one has reached the point of clarifying the Dharma and expounding its principles, this is called *Nirukti-pratibhana* (eloquence regarding the terms). If one can expound without obstruction or hindrance, this is called *Pratibhana-pratibhana* (eloquence of ready wit). Therefore, good man! All the speech of all sentient beings does not depart from the meaning of these four Dharma gates, nor does it depart from actual truth. Just like that person born blind, through the teaching of others, can know the shape of the sun's disc and the light of the sun, abandoning his arrogance.' 'Good man! One who seeks true meaning should seek it within oneself. Good man! If one wishes to seek Bodhi (Enlightenment), one should seek it within one's own five Skandhas (aggregates of form, feeling, perception, mental formations, and consciousness).' When this Dharma of true meaning was proclaimed, the three thousand great thousand worlds shook in six ways, and a great light illuminated the entire world. Dharmottara-tathagata (Thus Come One Whose Dharma is Supreme) extended his broad and long tongue to cover the three thousand great thousand worlds. From that light, countless hundreds of thousands of lights emanated, illuminating hells, hungry ghosts, animals, and up to the highest heaven, all were universally illuminated. At that time, that Buddha retracted his light and told the assembly: 'Good men! There will never be such a tongue mark of light speaking falsely. You should believe well and remember well that what I say is true.' At that time, with the Bodhisattvas abiding in the Dasabhumika (Ten Stages of a Bodhisattva's Path) as the leaders, and all the Devas (gods), Nagas (dragons), Yaksas (demons), Gandharvas (celestial musicians), and so on. --------------------------------------------------------------------------------
Chinese
、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人非人等从座而起，合掌同声作如是言：“愿世尊说、愿善逝说如实法义，我等大众以佛神力是故终无疑惑之心。” 尔时，世尊告大众言：“诸善男子！此乃是大师子吼，我今欲说，安乐利益诸众生故、乃至天人。善男子！娑婆世界彼有世尊，号曰释迦牟尼如来、应、正遍知，于今现在现命现住，为众说法。善男子！今我身是。法上如来为利众生，是故于彼娑婆世界示种种相而为说法。” 尔时，大众闻是说已，甚大欢喜，踊跃无量，叹如来言：“善哉，善哉。世尊！愿一切众生皆作如是大师子吼，如今世尊在此众中大师子吼。世尊！若有闻此师子吼者，彼诸众生不得名为种少善根。若复有人得闻如来大师子吼，闻已信受，何况复有读诵、受持、为他广说、供养此经——香花、涂香、末香、烧香、种种衣服、宝幢、宝盖？世尊当知：是诸众生是佛所加。若有闻此大师子吼修多罗句一经于耳者，彼诸众生非种微小善根功德。” 尔时，世尊赞彼菩萨作如是言：“善哉，善哉。善男子！如汝所说：彼诸众生非种微少善根功德而得闻此。若能闻此如来所说大师子吼修多罗句，生欢喜心，乃至微言唱一善哉，善男子！是我所护及是弥勒菩萨所护，彼悉以肩持我菩提 阿修罗（Asura，非天神或半神）、迦楼罗（Garuda，金翅鸟）、紧那罗（Kinnara，人头鸟身的神）、摩睺罗伽（Mahoraga，大蟒神）、人非人等从座位上站起来，合掌同声说道：‘愿世尊宣说、愿善逝宣说真实不虚的法义，我们大众仰仗佛的神力，所以心中没有疑惑。’ 这时，世尊告诉大众说：‘各位善男子！这乃是大师子吼，我现在要宣说，为了安乐利益一切众生、乃至天人。善男子！娑婆世界（Saha World，我们所居住的这个世界）有位世尊，名为释迦牟尼如来（Sakyamuni Tathagata）、应供（Arhat）、正遍知（Samyaksambuddha），如今现在显现生命、安住世间，为众生说法。善男子！现在的我就是法上如来（Dharmottara Tathagata），为了利益众生，所以在那个娑婆世界示现种种形象而为说法。’ 这时，大众听了这些话后，非常欢喜，踊跃无量，赞叹如来说：‘太好了，太好了。世尊！愿一切众生都能发出这样的大狮子吼，就像现在世尊在此大众中发出大师子吼一样。世尊！如果有人听闻到这狮子吼，这些众生就不能说是种了很少的善根。如果有人能够听闻如来的大师子吼，听闻后信受奉行，更何况是读诵、受持、为他人广泛宣说、供养这部经——用香花、涂香、末香、烧香、各种衣服、宝幢、宝盖来供养呢？世尊应当知道：这些众生是佛所加持的。如果有人听闻到这部大师子吼修多罗（Mahasihanada Sutra）中的一句经文，一经于耳，这些众生就不是种了微小的善根功德。’ 这时，世尊赞叹那位菩萨说：‘太好了，太好了。善男子！正如你所说：这些众生不是种了微少的善根功德才能听闻到这部经。如果能够听闻到这部如来所说的大师子吼修多罗，生起欢喜心，乃至轻微地说一句“善哉”，善男子！这是我所护佑的，也是弥勒菩萨（Maitreya Bodhisattva）所护佑的，他们都将用肩膀担负起我的菩提（Bodhi，觉悟）。’
English
Asuras (Asura, demigods or titans), Garudas (Garuda, mythical bird-like beings), Kinnaras (Kinnara, mythical beings with human heads and bird bodies), Mahoragas (Mahoraga, great serpent deities), and beings both human and non-human, rose from their seats, joined their palms, and said in unison: 'May the World-Honored One speak, may the Well-Gone One speak the true and real Dharma, we, the great assembly, rely on the Buddha's divine power, therefore we have no doubt in our minds.' At that time, the World-Honored One told the assembly: 'Good men! This is the Great Lion's Roar. I now wish to speak, for the sake of peace and benefit for all beings, even gods and humans. Good men! In the Saha World (Saha World, the world we live in), there is a World-Honored One, named Sakyamuni Tathagata (Sakyamuni Tathagata), Worthy One (Arhat), Perfectly Enlightened One (Samyaksambuddha), who is now present, alive, and dwelling, teaching the Dharma. Good men! I am now Dharmottara Tathagata (Dharmottara Tathagata). For the benefit of beings, I manifest various forms in that Saha World and teach the Dharma.' At that time, the assembly, having heard these words, rejoiced greatly, danced with immeasurable joy, and praised the Tathagata, saying: 'Excellent, excellent! World-Honored One! May all beings make such a Great Lion's Roar, just as the World-Honored One is now making a Great Lion's Roar in this assembly. World-Honored One! If anyone hears this Lion's Roar, those beings cannot be said to have planted few roots of goodness. If someone can hear the Tathagata's Great Lion's Roar, and after hearing it, believes and accepts it, how much more so if they read, recite, uphold, widely explain it to others, and make offerings to this sutra—with fragrant flowers, scented oils, powdered incense, burning incense, various garments, jeweled banners, and jeweled canopies? World-Honored One, know that these beings are blessed by the Buddha. If anyone hears even one verse of this Great Lion's Roar Sutra (Mahasihanada Sutra), even if it only passes through their ear, those beings have not planted small roots of goodness and merit.' At that time, the World-Honored One praised that Bodhisattva, saying: 'Excellent, excellent! Good man! As you have said, these beings have not planted few roots of goodness and merit to be able to hear this. If they can hear this Great Lion's Roar Sutra spoken by the Tathagata, and generate joy, even if they only utter a single 'Excellent!', good man! I protect them, and Maitreya Bodhisattva (Maitreya Bodhisattva) protects them, and they will all bear my Bodhi (Bodhi, enlightenment) on their shoulders.' --------------------------------------------------------------------------------
Chinese
。若于五浊恶世之中而能信受此修多罗，是我过去已曾化者、亦阿逸多菩萨所护，彼人已竭生死大海、已降魔众除灭烦恼、已震法雷、已击法鼓、已离女身、已降诸怨、已能灭除诸烦恼众。 “善男子！若有善男子、善女人，满十阿僧祇三千大千世界诸佛如来，一切所有供养之具而供养之；若复有闻此真实义修多罗句能信受者、以信心故唱言善哉，得福过前供养三千大千世界诸佛如来。以是义故，诸善男子！汝等若有信我语者，应当书写、受持此经。善男子！随何方处书写供养此经典者，当知其家则有如来。” 尔时，胜积菩萨、电焰菩萨、光常菩萨、净眼菩萨、无畏菩萨、观世自在菩萨、得大势菩萨、文殊师利菩萨、辩积菩萨、盖一切障菩萨、作光明菩萨、及普贤菩萨，如是等八万四千亿百千菩萨白佛言：“世尊！我等于未来世当广宣说此法门句。世尊！有诸众生闻此经者，是人亦名得涅槃者。世尊！若有能信此修多罗，彼诸众生非是始种微少善根。世尊！若闻此经一经于耳，何况具足、读诵、受持，彼诸众生所得功德，百千亿劫说不可尽。” 尔时，世尊告诸菩萨摩诃萨言：“善哉，善哉。诸善男子！汝等应当如是护持如来正法。” 佛说此法门时，胜积菩萨及彼大众皆大欢喜。 现代汉语译本 ‘善男子！如果在五浊恶世（指充满各种污浊和苦难的时代）之中，有人能够相信并接受这部修多罗（佛经），那么这个人就是我过去曾经教化过的，也是阿逸多菩萨（弥勒菩萨的别名）所护佑的。这个人已经渡过了生死的苦海，已经降伏了魔众，消除了烦恼，已经震响了佛法的雷声，已经敲响了佛法的鼓声，已经脱离了女身，已经降伏了各种怨恨，已经能够灭除各种烦恼。’ ‘善男子！如果有善男子、善女人，用充满十个阿僧祇（极大的数字单位）三千大千世界（佛教的宇宙观，指一个非常大的世界）所有佛陀如来（佛的称号）的供养之物来供养他们；如果又有人听到这部真实义修多罗（佛经）的语句，能够相信并接受，因为信心而称赞说‘善哉’（好啊），那么他所得到的福报超过了用三千大千世界所有佛陀如来来供养的福报。因为这个缘故，各位善男子！你们如果有人相信我的话，就应当书写、受持这部经。善男子！无论在什么地方书写供养这部经典，应当知道那个家庭就有如来（佛）存在。’ 当时，胜积菩萨（菩萨名）、电焰菩萨（菩萨名）、光常菩萨（菩萨名）、净眼菩萨（菩萨名）、无畏菩萨（菩萨名）、观世自在菩萨（观音菩萨的别名）、得大势菩萨（菩萨名）、文殊师利菩萨（文殊菩萨的别名）、辩积菩萨（菩萨名）、盖一切障菩萨（菩萨名）、作光明菩萨（菩萨名）、以及普贤菩萨（菩萨名），这些八万四千亿百千菩萨对佛说：‘世尊！我们将在未来世广泛宣说这部法门的语句。世尊！如果有众生听到这部经，这个人也被称为得到涅槃（佛教的最高境界）的人。世尊！如果有人能够相信这部修多罗（佛经），这些众生不是仅仅种下微小的善根。世尊！如果听到这部经一次经过耳朵，更何况是具足地、读诵、受持，这些众生所得到的功德，百千亿劫也说不完。’ 当时，世尊告诉各位菩萨摩诃萨（大菩萨）说：‘好啊，好啊。各位善男子！你们应当这样护持如来（佛）的正法。’ 佛说这部法门的时候，胜积菩萨以及他们的大众都非常欢喜。