English
English version: The Buddha said: ‘O Vajraprabha Bodhisattva-Mahāsattva (great Bodhisattva), well asked! You have inquired about the similarities and differences, agreements and contradictions in the teachings, and the origins of the doctrines. Now you ask about three types of people, and I will explain them to you truthfully. These scriptures seem close to reason, but in reality, they contain profound mysteries, merging at different levels, embodying the unified emptiness of the sect, perfectly integrated and unobstructed. The realms of all things merge with each other, without change. The essence is extinguished, and the function also returns to stillness. Afflictions are as intense as vajra, and emotions such as greed and hatred are solidified. This is called true Buddha-wisdom. Those who develop faith after hearing these principles, and who can understand and explore their profound meaning, have heard these principles long ago in past lives. Such people have not only planted the seeds of perfect Dharma in one, two, three, four, or five Buddhas, but have planted the roots of merit in immeasurable hundreds of thousands of millions of Ganges sands of countless Buddhas. Those who develop faith after hearing and can understand more deeply are those with deep foundations who have temporarily fallen and been reborn, called superior persons. Furthermore, those who immediately develop faith upon hearing the mixed and integrated aspects of these profound scriptures but cannot understand them have heard these principles long ago in past lives. When they heard it, they only attended a Dharma assembly and listened without deeply contemplating its meaning, nor did they diminish or doubly eliminate good and evil. Because of this cause, they rejoice upon hearing and develop immeasurable faith. Such people are called middle persons. Furthermore, those who do not develop faith upon hearing the scriptures have committed the five rebellious acts and slandered all those who practice the mixed and integrated Dharma in past lives. Because of the cause of slander, they will fall into the three evil paths of hell, hungry ghosts, and animals, suffering immeasurable pain. After hundreds of kalpas, thousands of kalpas, hundreds of thousands of millions of kalpas, after completing their punishment, because of the retribution of slander, they will be reborn as birds and beasts. After experiencing many times more slanderous retribution than before, they will be reborn among humans, or become **. After completing all of these, they will be reborn among various castes. Because of the original cause of slander, they will again give rise to the mind of slander. Such people are called inferior persons.’ Vajraprabha Bodhisattva-Mahāsattva said to the Buddha: ‘O World Honored One, these people with deep foundations have planted the roots of merit in immeasurable hundreds of thousands of millions of Ganges sands of countless Buddhas. They should usually ascend, so why do they fall? May the compassionate World Honored One explain it in detail for the assembly.’ The Buddha said to Vajraprabha Bodhisattva-Mahāsattva: ‘Those who develop faith upon hearing the scriptures and can understand them have indeed planted the roots of merit in immeasurable hundreds of thousands of millions of Ganges sands of countless Buddhas. But because of...’ --------------------------------------------------------------------------------
Chinese
余习未除而来生此。复能久署奉佛之因而来生此。故知佛菩萨处苦化物设教。于先为此上基中之士冥中敷演道教资益。令解案教奉持。当来三会龙花初首。寻光云集俱成等学。无量宿基之士悉皆同号。处尘不染常放光明慈善尊佛。 金刚照菩萨摩诃萨而白佛言。世尊加此宿世久远造五逆行讪谤圆教行者。不审此人当来弥勒出世之时。三会之中亦得闻法已。不未审此理。愿佛说之。 佛告金刚照菩萨摩诃萨曰。一切圆教混融双泯善恶行者。及佛菩萨若在世出世。不与众生作烦恼因缘。唯与一切众生作解脱因缘。譬如郁金山顶有旃檀树。急风吹动其有香气。逆风四十里。何况顺风。复有二种人俱至树下。一便闻香欢喜赞叹无量。一便闻香生于怒毒恶言讪毁。于此二人香熏一种。但彼前人取舍自异以此取证。圆满行者及佛菩萨唯有功德香熏无有。是非诸恶臭气所及。如是信顺之人自作近因果亦不远。如此讪谤之人得作远因近不离苦。三涂重剧一切备受。值佛出世第三会上神光普遍。而此讪谤之人寻光集会得蒙忏悔。业习不除人天往反恒闻深法。常被人谤。八万劫中乍进乍退至最后阿勒得佛所。上会说法获柔顺忍也。 金刚照菩萨摩诃萨白佛言。世尊复有一种人。见圆满双泯是非善恶彼此真实行者亦不亲成 现代汉语译本：因为过去遗留的习气尚未消除，所以才会来到这里。又因为长期信奉佛法的缘故，才能来到这里。由此可知，佛菩萨身处苦难之中，设立教化，实际上是在为那些具备深厚基础的人，在暗中阐述道教的教义，资助和增益他们，使他们理解并奉行教义。将来弥勒佛出世时，他们将在三次法会的最开始阶段，追随光明云集而来，一起成就平等的学问。无数具备宿世善根的人，都将拥有相同的称号：身处尘世而不被污染，常放光明，慈悲善良的尊贵佛陀。 金刚照菩萨摩诃萨向佛请示说：‘世尊，如果有人在过去世长久以来造作五逆之罪，并且诽谤圆满教法，那么这个人将来弥勒佛出世的时候，是否也能在三次法会中听闻佛法呢？我对此感到疑惑，希望佛能为我解说。’ 佛告诉金刚照菩萨摩诃萨说：‘一切修习圆满教法，融合并超越善恶二元对立的修行者，以及佛菩萨，无论是在世还是出世，都不会给众生制造烦恼的因缘，只会给一切众生带来解脱的因缘。譬如郁金山顶上有一棵旃檀树（一种香木），即使是强风吹动，也会散发出香气，逆风都能飘散四十里，更何况是顺风呢？又有两种人一起来到树下，一个人闻到香味后欢喜赞叹不已，另一个人闻到香味后却心生愤怒和恶毒，恶语诽谤。对于这两种人来说，香气是一样的，但他们各自的取舍却不同，可以此作为证明。圆满的修行者以及佛菩萨，只有功德的香气散发，不会有是非和各种恶臭之气所及。像这样信顺的人，自己种下近因，果报也不会遥远。而像这样诽谤的人，种下的是远因，近期无法脱离痛苦，将在三恶道中遭受深重的苦难。等到弥勒佛出世，在第三次法会上，神光普遍照耀时，这些诽谤的人追随光明，或许能够得到忏悔的机会。即使业习难以消除，在人天道中往返，也能经常听闻深奥的佛法，但也会常常被人诽谤。在八万劫中，时进时退，直到最后阿勒得佛（未来佛名）出世时，在上会说法中，才能获得柔顺忍。’ 金刚照菩萨摩诃萨向佛请示说：‘世尊，如果还有一种人，见到修习圆满教法，超越是非善恶彼此真实的修行者，也不亲近成就他们……’
English
English version: They come to be born here because residual habits from the past have not yet been eliminated. And they come to be born here because of their long-term devotion to the Buddha's teachings. Therefore, it is known that Buddhas and Bodhisattvas, dwelling in suffering, establish teachings, actually expounding the doctrines of Taoism in secret for those with deep foundations, assisting and benefiting them, enabling them to understand and uphold the teachings. In the future, when Maitreya Buddha appears in the world, they will gather at the very beginning of the three assemblies, following the light and together achieving equal learning. Countless individuals with roots from past lives will all have the same title: dwelling in the world without being defiled, constantly emitting light, compassionate and virtuous Venerable Buddhas. Vajra Light Bodhisattva Mahasattva asked the Buddha, 'World Honored One, if someone has committed the five rebellious acts for a long time in past lives and slanders the perfect teachings, will this person also be able to hear the Dharma in the three assemblies when Maitreya Buddha appears in the future? I am doubtful about this, and I hope the Buddha can explain it to me.' The Buddha told Vajra Light Bodhisattva Mahasattva, 'All practitioners who cultivate the perfect teachings, integrating and transcending the duality of good and evil, as well as Buddhas and Bodhisattvas, whether in the world or out of the world, will not create causes of affliction for sentient beings, but will only bring causes of liberation to all sentient beings. For example, on the summit of Mount Turmeric, there is a sandalwood tree (a type of fragrant wood). Even if a strong wind blows, it will emit fragrance, which can travel forty miles against the wind, let alone with the wind. There are also two people who come to the tree together. One person smells the fragrance and rejoices, praising it endlessly. The other person smells the fragrance and becomes angry and malicious, slandering it with evil words. For these two people, the fragrance is the same, but their respective choices are different, which can be used as proof. Perfect practitioners and Buddhas and Bodhisattvas only emit the fragrance of merit and virtue, and are not affected by the stench of right and wrong and various evils. Those who believe and follow in this way plant the near cause themselves, and the result will not be far away. Those who slander in this way plant the distant cause, and cannot escape suffering in the near future, enduring deep suffering in the three evil realms. When Maitreya Buddha appears in the world, during the third assembly, when the divine light shines universally, these slanderers, following the light, may have the opportunity to repent. Even if karmic habits are difficult to eliminate, they can often hear the profound Dharma while traveling back and forth in the realms of humans and gods, but they will also often be slandered. In eighty thousand kalpas, they will advance and retreat intermittently, until finally, when Buddha Aler (name of a future Buddha) appears, they will attain the patience of gentleness during the Dharma talk in the upper assembly.' Vajra Light Bodhisattva Mahasattva asked the Buddha, 'World Honored One, if there is another person who sees practitioners who cultivate the perfect teachings, transcending the truth of right and wrong, good and evil, and does not approach and accomplish them...' --------------------------------------------------------------------------------
Chinese
供养。咨禀道教亦不谤毁。如此之人弥勒圣尊三会说法得在会不。 佛告金刚诸菩萨摩诃萨曰。如此不谤毁人。虽不亲承供养。咨禀道教不造过短。弥勒佛第三会上寻光云集闻法受道。永离苦因不受尘劳。 金刚照菩萨摩诃萨白佛言。世尊别教之中真成行者。身四威仪及波罗提木叉毕竟不犯。于甚深法中而不生信亦不究竟。如来出世得在会不。 佛告金刚照菩萨摩诃萨曰。别教之中所有行者。真成专精不造过短。威仪及波罗提木叉毕竟不犯。虽于深法不能生信究竟消融。如来出世第二会上神咒名及并名仙人玉女。何以故。虽于深法而无片分。神器明净破封改着入大乘位。 说是法时。一切大众闻佛所说。照境分明自知行位深浅在会所由。 校量功德品第十五 复次智度菩萨摩诃萨白佛言。世尊一切经教有轻有重有深有浅。而此功德有多有少以不。未审此理。愿佛说之。 佛告智度菩萨摩诃萨曰。如此契要和融甚深浅法轮。若人一闻于与小乘四果乖而不合。何况人天余报善恶强弱之所能牵。何以故。若闻此法而能生信。纵令余习未亡受杂类形。闻秘密圆教生信领解。于小教法冥然不入。闻秘密圆教喜踊领纳。反流柱于生死泉源。于深法中便得自在。譬如阿耨大池初始生时如 现代汉语译本：供养佛法僧三宝，请教道法，但不诽谤诋毁。这样的人，弥勒圣尊（Maitreya, 未来佛）三次法会说法时，能否参与其中？ 佛陀告诉金刚（Vajra, 金刚杵，象征坚固不摧的智慧）等菩萨摩诃萨（Bodhisattva-Mahasattva, 大菩萨）说：‘这样不诽谤诋毁他人的人，即使没有亲自供养，请教道法也没有犯下过错。弥勒佛第三次法会上，他们会像寻光一样云集而来，听闻佛法，接受教导，永远脱离痛苦的根源，不受世俗烦恼的侵扰。’ 金刚照菩萨摩诃萨（Vajraketu Bodhisattva-Mahasattva）禀告佛陀说：‘世尊，在别教（Prthag-jana, 区别于圆教的教法）之中，真正修行的人，身口意的四种威仪以及波罗提木叉（Pratimoksa, 戒律）都完全不违犯。但是对于甚深佛法却不生起信心，也不能究竟通达。如来（Tathagata, 佛的称号之一）出世说法时，他们能否参与法会？’ 佛陀告诉金刚照菩萨摩诃萨说：‘在别教之中，所有修行的人，真正专心精进，不犯过错，威仪和波罗提木叉都完全不违犯。虽然对于甚深佛法不能生起信心，究竟通达，如来出世说法时，在第二次法会上，会以神咒（Mantra, 真言）之名以及仙人玉女之名度化他们。为什么呢？虽然他们对于甚深佛法没有丝毫领悟，但是他们的心性像神器一样明净，打破了封锁，改变了方向，进入了大乘（Mahayana, 大乘佛教）的地位。’ 当佛陀宣说此法时，一切大众听闻佛陀所说，照见自身境界分明，自己知道修行地位的深浅，以及参与法会的因由。 校量功德品第十五 智度菩萨摩诃萨（Mahamati Bodhisattva-Mahasattva）再次禀告佛陀说：‘世尊，一切经教有轻有重，有深有浅，那么功德有多少之分吗？弟子不明白这个道理，希望佛陀能够解说。’ 佛陀告诉智度菩萨摩诃萨说：‘如此契合要义，和合融通的甚深浅法轮（Dharma wheel, 佛法之轮）。如果有人听闻，就与小乘（Hinayana, 小乘佛教）的四果（四种修行果位）相违背而不相合，更何况是人天（人类和天人）的其余果报，善恶强弱所能牵引的呢？为什么呢？如果听闻此法而能生起信心，纵然过去的习气没有消除，而受生于各种不同的类别之中，听闻秘密圆教（Esoteric Perfect Teaching, 秘密圆满的教法）而生起信心，领悟理解，对于小乘教法就完全不能接受。听闻秘密圆教而欢喜踊跃，领纳接受，就能反转生死轮回的泉源，在甚深佛法中便能得到自在。譬如阿耨大池（Anavatapta, 无热恼池）最初形成的时候，就像……’