English
English version: If someone resembles a renunciant, spending their life solely begging to build Buddha images and stupas, without adhering to precepts, meditation, and seeking the Tathagata's (如来) blessings and Dharma (道法), though their appearance may seem virtuous, they actually contradict the Buddha's intention and are entirely not my Dharma. This is not the true path of the Tathagata. The third part is clear admonishments and exhortations. The first point is to explain that the kings of the degenerate age rely on their power and influence, stumble at times, leading to the decline of the true Dharma. They are exhorted to follow the teachings of Buddhism and propagate the Three Jewels (三宝) (Buddha, Dharma, Sangha). The second point is to explain that the fourfold disciples (四部弟子) (bhikshus, bhikshunis, upasakas, upasikas) and kings of the lower world, etc., obstruct the Three Jewels in ways that do not conform to the Dharma and precepts. They are exhorted to follow the Dharma and propagate the Three Jewels. The third point is to explain that in the future world, the fourfold disciples, minor kings, prefectural officials, and ministers, think they understand the Buddha's Dharma and believe it is not an external path, they should cultivate harmony and respect, and not argue with each other. The fourth point is to explain that some people find it strange that Buddhism has no true faith, and after death, they will fall into hell, and the remaining retribution is also inferior. They should respect the Three Jewels and practice according to the Dharma. The fifth point is to explain that if secular laws are used to prohibit and restrain the Sangha (众僧), this is a sign of the destruction of the Dharma. One should not govern renunciants according to secular laws. The sixth point is to explain that future disciples create sins themselves, leading to the downfall of the country, which is not the fault of the Three Jewels. The seventh point is to explain that the bhikshus seek fame and profit, and tell the king and princes causes and conditions that destroy the Dharma. Therefore, the bhikshus are exhorted not to seek fame and profit. From that time on, the sixteen great kings heard the Buddha's seven admonishments, saying that they should act according to the teachings of Buddhism, explaining that the benevolent kings heard the Buddha's admonishments and exhortations, were saddened and moved, shook the great thousand worlds, personally widely accepted and upheld, and followed the teachings of Buddhism. From that time on, the masses until this is an age without the Buddha, explaining that the devas (诸天) accept and uphold. From that time on, the immeasurable masses until Prajna Paramita (般若波罗蜜) (wisdom reaching the other shore), explaining that the masses accept and uphold. Another explanation is that five hundred years after the Buddha's Parinirvana, eighty-eight hundred and eight thousand, refers to guiding those who have not entered to enter, maturing those who are not mature, and liberating those who are not liberated. When there is no Buddha, Dharma, Sangha, and faithful men and women, it will be explained that the Dharma is propagated by people, so these are listed first. The Three Jewels in this sutra refer to true practice, so it is said that the Three Jewels are entrusted to the kings. The fourfold disciples are for the development of both internal and external practice. For the sentient beings of the three realms, true causes and conditions arise in altruistic actions. The five turbidities and evil world until the prince is a general summary. --------------------------------------------------------------------------------
Chinese
修相对法随分不同也。自是高贵灭破吾法者。未证谓证。是增上慢力人也。作法制我弟子者。见世间之行随情。已执之为是。不听出家。行道者。见背俗专精。言非出家道。接情以事唱言好人。而不听造佛象者。修法身行不成佛塔形者。亦无报身行。立官制众者。各起朋党称法主也。安苏藉记僧者。国已习者不明。不问是非。缘在胜位。故云安藉记僧。比丘地立白衣高坐者。以出道为劣。世行为高也。兵奴为比丘者。以谕谄之行出利方便也。受别请法者。非是和合有宗行也。法灭不久者。非是真修相。大王怪乱吾道者。正明外护失宜也。大王法末世时。明修相失宜皂白交杂。故言但有修相之名也。作非法之行者。与修法相违也。横与法佛众僧作大非法者。唯有世法相永出家正轨。作诸过罪者。对治道阴也。系缚比丘如狱囚者。虽复观修。不就出离亦可竟局品限也。我灭度即正明涅槃行也。 仁王般若实相论卷第二 比丘显秀写流 通后代化化不绝 现代汉语译本： 修习相对法，随顺各自的分歧。这些人是高傲尊贵，会灭坏我的佛法的人。没有证悟却说自己证悟了，这是增上慢的人。制定法规来控制我的弟子，这些人看到世俗的行为就随顺自己的情感，并且执着地认为这些行为是正确的。不听许他人出家修行的人，看到背离世俗、专心修行的人，就说这不是出家修行的正道。用人情关系来接纳事物，宣扬说这是好人，却不听许建造佛像的人，修习法身却不成就佛塔的形状，这也是没有修习报身。设立官职来管理僧众的人，各自结成朋党，自称为法主。安于现状，依赖记录来对待僧人，国家已经习惯了这种做法，却不明白，也不问是非，因为他们身处高位，所以说这是安于现状，依赖记录来对待僧人。让在家居士坐在比丘之上，这是认为出世之道是低下的，而世俗的行为是高尚的。让当兵的和奴隶来做比丘，这是比喻用谄媚的行为来获取利益的方便。接受特别邀请的供养，这不是和合僧团应有的行为。佛法灭亡的时间不远了，这不是真正的修行之相。大王责怪扰乱我的佛法的人，正是说明外在的护持失去了应有的准则。大王啊，在末法时代，说明修行的表相失去了应有的准则，黑白混淆，所以说只是有修行的名义而已。做出不符合佛法的行为，这与修习佛法是相违背的。公然地与佛、法、僧三宝作对，做出极大的非法行为，这些人只有世俗的表相，永远背离出家的正轨，做出各种过错罪行，这是对治修道上的障碍。像囚犯一样囚禁比丘，即使他们观修，也不能成就出离，最终也只能局限在一定的品级范围内。我说我灭度，正是说明涅槃的修行。 《仁王般若实相论》卷第二 比丘显秀书写流传 希望后代教化不断绝
English
English version: Cultivating relative dharmas differs according to individual inclinations. These are the arrogant and noble ones who will destroy my Dharma. Claiming to have attained enlightenment without having done so are people of increased arrogance. Those who create laws to control my disciples see worldly actions and follow their emotions, clinging to these actions as correct. Those who do not allow others to renounce the world and practice, seeing those who turn away from the mundane and focus on practice, say that this is not the proper path of renunciation. Accepting things based on personal relationships, proclaiming them as good people, but not allowing the construction of Buddha images, cultivating the Dharmakaya (Dharmakaya: the body of the ultimate reality) but not completing the form of a Buddha stupa, this is also not cultivating the Sambhogakaya (Sambhogakaya: the body of bliss). Those who establish official positions to manage the Sangha (Sangha: the monastic community) each form factions, calling themselves Dharma masters. Being content with the status quo, relying on records to deal with monks, the country is already accustomed to this practice, but they do not understand, nor do they ask about right and wrong, because they are in high positions, so it is said that they are content with the status quo, relying on records to deal with monks. Allowing laypeople to sit above Bhikkhus (Bhikkhus: ordained monks), this is considering the path of transcendence as inferior, and worldly actions as superior. Allowing soldiers and slaves to become Bhikkhus is a metaphor for using flattering actions to obtain convenient benefits. Accepting specially invited offerings is not the proper conduct of a harmonious Sangha. The time when the Dharma will perish is not far off, this is not the true appearance of practice. The king blaming those who disturb my Dharma is precisely explaining that external protection has lost its proper standards. O King, in the Dharma-ending age, it explains that the appearance of practice has lost its proper standards, black and white are mixed up, so it is said that there is only the name of practice. Performing actions that do not conform to the Dharma is contrary to cultivating the Dharma. Openly opposing the Buddha, Dharma, and Sangha, committing extremely illegal acts, these people only have worldly appearances, forever deviating from the proper path of renunciation, committing various faults and sins, this is counteracting the obstacles on the path of cultivation. Imprisoning Bhikkhus like prisoners, even if they cultivate contemplation, they cannot achieve liberation, and in the end, they can only be limited to a certain level. My saying that I will pass into Nirvana (Nirvana: the ultimate state of liberation) is precisely explaining the practice of Nirvana. The Second Scroll of the *Benevolent King Prajna Paramita Sutra* Bhikkhu Xianxiu wrote and circulated it Hoping that the teachings will continue uninterrupted in future generations. --------------------------------------------------------------------------------