English
English version Do not despair; those who cultivate the path should not indulge themselves. Adhering to the sutras without mental distraction allows one to quickly grasp the essentials. The meaning of this sutra is profound; constantly recite it with unwavering focus. Those who study and hear this wisdom can achieve the path of enlightenment. If a Bodhisattva can master this practice and diligently cultivate it, then they will be able to hear the teachings of all the Buddhas in the ten directions. They can accept and uphold everything, grasp the meaning of the sutras, be upright, and not forget. Understanding the sutras is like the brightness of the sun; indulgence leads to losing the subtle practice. As for the supreme Dharma, propagating and upholding it is the key to entry. Everything can thus be directed towards the right path because of the ability to protect the sutras. Even if all people, throughout an entire kalpa, jointly slander it, they can still unravel all afflictions; their wisdom is immeasurable. These individuals, seated in the place of enlightenment, can become Dharma princes of the Buddhas. They constantly and wholeheartedly protect the Dharma, deeply loving this sutra in their hearts. This sutra is cherished by Bodhisattvas and loved by the Buddhas of the ten directions. Their reputation spreads throughout the world; practicing this Dharma brings immeasurable merit. At the end of their lives, they will be able to see eighty billion Buddhas. All the Buddhas will extend their hands to receive those who practice this Dharma. If in the past thousand kalpas, one has committed unwholesome deeds, they can be eliminated in just one month, simply by guarding this sutra. The merit accumulated by a Bodhisattva is gathered over countless kalpas. Those who can recite this sutra well can equal the Bodhisattva's merit in just one day. Let the mind be as strong as a powerful intention, contemplating this supreme practice. Moving towards the root of cultivating all virtues, one will surely achieve the path of perfect enlightenment. Suppose all beings in the three realms were to become demons, they could not harm those who solely practice this sutra. This is speaking of illusion as truth, the essence of the ultimate Dharma. The Buddhas emerge from this, and the intention for enlightenment arises from this. When I was learning the path in the past, I received a prediction from Dipamkara (Dipamkara Buddha). I have seen Buddhas as numerous as the sands of the Ganges River. If you wish to hear all that the Buddhas of the ten directions say, and be able to perceive and recognize it, you should diligently study this sutra; everything can be quickly obtained. If you wish to adorn a Buddha-land, accomplish a multitude of disciples, radiant appearances, and various auspicious qualities, you should obtain them from this sutra. If you can eliminate thoughts of indulgence and focus solely on contemplating this for seven days, eighty billion Buddhas will arrive, jointly bestowing this practice. -------------------------------------------------------------------------------- 不以意思意 亦不思无意 意而不有思 然后可得持 宜熟解此经 勿有忘于道 得此持如海 不复勤于财 欲安诸天人 一切愿无难 此为道之座 但当正意行
Chinese
又舍利弗菩萨有四法行。疾得是持。何等为四。已厌恶于爱欲。己无贼害于众生。以一切有而为布施。以无疲厌昼夜乐法。复有四法行疾得是持。何等为四。能习山泽居内。行深法忍不慕彼利养。行无量施不惜躯命。复有四法行疾得是持。何等为四。一曰入八字义。八字义者谓迹敏惟弃悲调灭忍。常书持是。二曰诵说常以调意。三曰内性合是法要。四曰劝行大道之行。菩萨如此为疾得持。于是佛说偈言。 当弃欲苦行 速舍愚痴地 无自恣作恶 恶令堕恶道 是不作彼近 不知利誉事 爱眼视众人 必贵如得色 众人之有诤 皆由贪为本 故尽汲汲剧 弃是乃得持 欲法者昼夜 舍异唯道求 得持而心向 是以常见经 闲居习佛教 住此不知彼 深忍却放逸 常如救头然 法不猗知利 亦不有身求 见失当弃利 人以利为行 快哉得佛教 舍家离众苦 信者成道学 敬佛法为智 智士不贪利 何况行法者 佛从远斯成 故当舍利求 当思八字义 现代汉语译本 不以思虑去揣测意义，也不思虑没有意义的状态。 理解意义却不执着于思虑，这样才能把握真谛。 应该熟练理解这部经，不要忘记正道。 能够把握此经的要义，就如同拥有大海一般，不再需要辛勤地追求财富。 想要使诸天和人安乐，一切愿望没有困难， 这就是道的基座，只需端正心意去修行。 此外，舍利弗菩萨有四种修行方法，能够迅速获得总持（dharani，记忆和理解佛法的能力）。是哪四种呢？已经厌恶了爱欲，已经不对众生造成贼害，将一切所有都用来布施，不感到疲倦，日夜喜爱佛法。还有四种修行方法能够迅速获得总持。是哪四种呢？能够习惯于居住在山林沼泽之中，修行甚深的法忍，不羡慕他人的利益供养，行无量布施，不吝惜自己的身躯性命。还有四种修行方法能够迅速获得总持。是哪四种呢？一是进入八字义，八字义指的是迹（trace，足迹）、敏（quickness，敏捷）、惟（only，唯一）、弃（abandon，舍弃）、悲（compassion，悲悯）、调（harmony，调和）、灭（extinction，寂灭）、忍（patience，忍耐）。经常书写和受持这些。二是诵读经文时，经常用调和的心意。三是内在的性情与这些法要相合。四是劝导他人修行大道的行为。菩萨这样做就能迅速获得总持。于是佛陀说了偈语： 应当舍弃欲望，苦行精进，迅速舍弃愚痴之地。 不要放纵自己作恶，作恶会导致堕入恶道。 不要做那些不该做的事，不要接近那些人，不要追求利益和名誉。 要像爱护自己的眼睛一样看待众人，必定要尊重他们，如同得到了珍宝一样。 众人之间的争斗，都是由于贪婪为根本原因。 所以要竭尽全力，迅速舍弃贪婪，才能获得总持。 喜爱佛法的人，日夜都要舍弃其他的追求，只求正道。 获得总持并且心向正道，因此才能经常见到经书。 在清静的地方修习佛教，安住于此而不关注其他。 深深地忍耐，舍弃放逸，常常像救火一样紧迫。 修行佛法不依赖于知识和利益，也不为了自身去追求。 见到失去利益的时候，应当舍弃利益，世人却以利益为行为的准则。 多么快乐啊，能够得到佛教，舍弃家庭，远离众多的痛苦。 信仰的人成就道业，学习佛法是智慧。 有智慧的人不贪图利益，更何况是修行佛法的人呢？ 佛陀从远离世俗而成就，所以应当舍弃利益的追求。 应当思考八字义的含义。
English
English version Do not use thought to speculate on meaning, nor contemplate the state of having no meaning. Understand the meaning but do not cling to thought; only then can you grasp the true essence. You should thoroughly understand this sutra and not forget the right path. Being able to grasp the essence of this sutra is like possessing an ocean; you no longer need to diligently pursue wealth. If you want to bring peace to the devas (gods) and humans, and all wishes are without difficulty, This is the seat of the Dao (path); just correct your intention and practice. Furthermore, Shariputra Bodhisattva has four practices that quickly lead to obtaining dharani (memory and comprehension of the Dharma). What are the four? Having already厌恶(厌恶) love and desire, having already caused no harm to sentient beings, using everything one has for almsgiving, not feeling tired, and delighting in the Dharma day and night. There are also four practices that quickly lead to obtaining dharani. What are the four? Being able to be accustomed to living in mountains and marshes, practicing profound forbearance of the Dharma, not envying others' benefits and offerings, practicing immeasurable giving, and not begrudging one's own body and life. There are also four practices that quickly lead to obtaining dharani. What are the four? First, entering the meaning of the eight characters. The meaning of the eight characters refers to trace (迹), quickness (敏), only (惟), abandon (弃), compassion (悲), harmony (调), extinction (灭), and patience (忍). Constantly write and uphold these. Second, when reciting sutras, always use a harmonious mind. Third, one's inner nature is in accordance with these essential Dharma teachings. Fourth, encouraging others to practice the conduct of the Great Path. A Bodhisattva who does this can quickly obtain dharani. Thereupon, the Buddha spoke in verse: One should abandon desires, practice asceticism diligently, and quickly abandon the land of ignorance. Do not indulge in doing evil, as doing evil will lead to falling into evil realms. Do not do what should not be done, do not approach those people, do not pursue benefits and fame. Regard all people as you would cherish your own eyes; you must respect them as if you have obtained a treasure. The disputes among people all stem from greed as the root cause. Therefore, exert all your strength and quickly abandon greed in order to obtain dharani. Those who love the Dharma should abandon other pursuits day and night, seeking only the right path. Obtaining dharani and directing one's mind towards the right path, therefore one can often see the sutras. Practice Buddhism in a quiet place, abide here and do not pay attention to other things. Deeply endure and abandon indulgence, always be as urgent as saving your own head from fire. Practicing the Dharma does not rely on knowledge and benefits, nor is it pursued for oneself. When you see the loss of benefits, you should abandon them, but people take benefits as the standard of conduct. How joyful it is to obtain Buddhism, abandon the family, and be far away from many sufferings. Those who have faith accomplish the path, and learning the Dharma is wisdom. Wise people are not greedy for benefits, let alone those who practice the Dharma? The Buddha is accomplished by being far away from the mundane, so one should abandon the pursuit of benefits. One should contemplate the meaning of the eight characters. -------------------------------------------------------------------------------- 善书持此经 常诵用调已 亦以开化人 得坐大智署 一切见十方 无量佛在前 劝成其道欲
Chinese
又舍利弗菩萨有四德为是持。何等为四。一曰常念诸佛。二曰不有邪行。三曰疾除行盖。四曰得入无量门微密之持。有昔舍利弗往无央数不可计劫。时有佛名宝首曜王号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众祐。度人无量临灭度时。世有转轮王名光秉。其太子曰无念德首。年千八百岁。从佛得闻此持而即奉行。又七千岁未曾睡卧。又七千岁未曾起身爱。又七千岁未曾念财利。又七千岁一心念行未曾倾倚于是则见九十亿佛悉闻说法皆从受持。便作沙门积九万岁。以是无量门微密之持。解说众人于一世中。成就八十亿人。使行无上正真之道。诱进令出家立不退转地。彼时众中有尊者子名为月行。闻是法要尽心愿乐。以此德本值七十亿佛。皆从得上持逮诸菩萨无量之辩。其后三劫悉见诸佛。三劫末时月行得佛名曰锭光。号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众祐。又彼太子无念德首。讲说法者则今西方无量寿佛是也。此贤劫中诸菩萨闻是法愿乐者。皆得除后四十万劫生死之行。又是学者欲疾作佛。若得是经如有愿乐道行之意。则是当立不退转地。必为无上正真 现代汉语译本： 善于书写的人受持此经，经常诵读并运用它来调伏自己的心性，也可以用它来开导教化他人，从而能够坐在大智慧的宝座上。能够见到十方世界，无数的佛陀就在眼前，劝勉你成就佛道的心愿。 又，舍利弗菩萨有四种德行才能够受持此经。是哪四种呢？一是常常忆念诸佛；二是没有邪恶的行为；三是迅速消除行为上的障碍；四是能够进入无量法门的微妙秘密的受持。过去舍利弗在无数不可计量的劫之前，当时有一尊佛名叫宝首曜王（珍贵的头顶如太阳般闪耀的国王），称号是如来、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、众祐（佛的十种称号）。度化了无数的人，临近涅槃的时候，世上有一位转轮王名叫光秉（掌握光明的国王）。他的太子名叫无念德首（没有杂念，具有美德的首领），年龄一千八百岁，从佛那里听闻了这个受持法门就立即奉行。又有七千年没有睡觉，又有七千年没有起身贪爱，又有七千年没有想过钱财利益，又有七千年一心念诵修行没有丝毫懈怠。因此见到了九十亿佛，听闻了所有的佛法，都从佛那里接受并受持。于是做了沙门，积累了九万年。凭借这无量法门的微妙秘密的受持，向众人解说，在一世之中，成就了八十亿人，使他们修行无上正真之道，引导他们出家，立于不退转之地。当时大众中有一位尊者之子名叫月行（像月亮一样行走），听闻了这个佛法要义，尽心尽力地欢喜。凭借这个德行根本，值遇了七十亿佛，都从佛那里得到了上等的受持，获得了诸菩萨无量的辩才。其后三个劫都见到了诸佛。三个劫末的时候，月行成佛，名叫锭光（点亮光明），称号是如来、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、众祐（佛的十种称号）。又那位太子无念德首，讲说佛法的人，就是现在西方的无量寿佛（阿弥陀佛）啊。这个贤劫中，诸位菩萨听闻这个法门，心生欢喜的，都能够消除后世四十万劫的生死轮回。又是学习佛法的人，想要快速成佛，如果得到这部经，如有愿望欢喜修道的意念，那么就应当立于不退转之地，必定能够成就无上正真之道。