English
English version: If someone makes offerings to the Triple Gem (Buddha, Dharma, Sangha), inquires about the teachings, but does not slander or defame, will such a person be present at the three assemblies where Maitreya (the future Buddha) expounds the Dharma? The Buddha said to Vajra (Diamond, symbolizing indestructible wisdom) and other Bodhisattva-Mahasattvas (Great Bodhisattvas): 'Such a person who does not slander or defame others, even if they do not personally make offerings or inquire about the teachings, and does not commit transgressions, will gather like those seeking light at Maitreya Buddha's third assembly, hear the Dharma, receive the teachings, forever escape the root of suffering, and not be disturbed by worldly afflictions.' Vajraketu Bodhisattva-Mahasattva asked the Buddha: 'World Honored One, among those who practice in the Separate Teachings (Prthag-jana, teachings distinct from the Perfect Teaching), those who truly cultivate, whose four kinds of deportment and Pratimoksa (precepts) are completely without violation, but who do not generate faith in the profound Dharma and cannot ultimately comprehend it, will they be present when the Tathagata (One of the titles of the Buddha) appears in the world?' The Buddha said to Vajraketu Bodhisattva-Mahasattva: 'Among those who practice in the Separate Teachings, all those who truly cultivate with diligence, do not commit transgressions, and whose deportment and Pratimoksa are completely without violation, although they cannot generate faith in the profound Dharma and ultimately comprehend it, when the Tathagata appears in the world, they will be transformed in the second assembly under the names of mantras (Mantra, sacred utterance) and celestial maidens. Why? Although they have no understanding of the profound Dharma, their minds are as clear as sacred objects, breaking through the barriers, changing direction, and entering the position of the Mahayana (Great Vehicle Buddhism).' When the Buddha spoke this Dharma, all the assembly, hearing what the Buddha said, clearly saw their own states, knew the depth of their practice, and the reasons for their presence in the assembly. Chapter Fifteen: Measuring Merits Mahamati Bodhisattva-Mahasattva again said to the Buddha: 'World Honored One, all the teachings have light and heavy, profound and shallow aspects. Does merit also have more or less? I do not understand this principle. I hope the Buddha can explain it.' The Buddha said to Mahamati Bodhisattva-Mahasattva: 'Such a Dharma wheel (Dharma wheel, the wheel of Buddhist law) that is in accordance with the essentials, harmonious and integrated, is very profound and subtle. If a person hears it, it is contrary to and incompatible with the four fruits (four stages of enlightenment) of the Hinayana (Small Vehicle Buddhism), let alone being influenced by the remaining karmic rewards of humans and devas (humans and celestial beings), or the strength of good and evil. Why? If one hears this Dharma and can generate faith, even if past habits have not been eliminated and one is born into various different categories, hearing the Esoteric Perfect Teaching (Esoteric Perfect Teaching, secret and complete teachings) and generating faith, understanding and comprehending it, one will completely reject the Hinayana teachings. Hearing the Esoteric Perfect Teaching with joy and acceptance, one can reverse the source of the cycle of birth and death, and attain freedom in the profound Dharma. For example, when Anavatapta (Lake Anavatapta, lake without heat) is first formed, it is like...' --------------------------------------------------------------------------------
Chinese
牛口许。不长则已。长则出八大河。洗浴无量佛菩萨圣众。不洗一切愚痴凡夫。以是因缘闻此法轮生大欢喜。爱染受持而无放舍。当知此人与一切众生作不请之友发大法聚池。出生八解脱河。而此大法聚池洗浣一切宿基冥著文积行人。不洗一切小乘局教人天四果愚痴凡夫。以是因缘闻秘密圆教喜踊无量而善恶双融者。其功难量。小乘四果人天殊报不以为比。何以故。功德殊胜故。而此功德乃是无功之功无德之德。无功无德世间功德之所不并。假使有人身获小乘极果阿罗汉自在具足。别教巧便教法虚空遍法界一切众生断恶从善趣向四果得罗汉神通。不如有人闻此经教一经于耳。何以故。若闻此法一经于耳生希有者。于善于恶不生分别。于诸众生不起轻心敬之如佛。以是因缘其功难量。何以故。无功之功功用绝矣。功用绝故功所不能及。功不及故德亦亡。无德之德何得能并。故知一切功德之所不及。以是因缘名重不名轻。名深不名浅。其功德名多不名少。 于时佛告智度菩萨摩诃萨曰。一切众生身内天真佛性可度量不。智度菩萨摩诃萨而白佛言。世尊一切众生身内真实佛性不可度量。 佛复告智度菩萨摩诃萨曰。一切众生身内二种法身可思量不。智度菩萨摩诃萨而白佛言。世尊一切众生身内二种法身不思量。 佛告智度菩萨摩诃萨曰。若人一闻此经于耳。其福无量不可度量亦不可思量。何以故。非二乘所知故。复非人无惛识所知故。纵令具佛大智不能度量闻经功德。何况读诵受持案教奉修。 佛告智度菩萨摩诃萨曰。东西南北四维上下虚空有限际不。智度菩萨摩诃萨白佛言。世尊东西南北四维上下虚空无有限际。 佛告智度菩萨摩诃萨白。若人闻此经法而爱乐专精奉修。其人功德无有限际。其心洪广亦无限际。 智度菩萨摩诃萨前白佛言。世尊而此经教兴显于世。何以出家众僧净持戒行坐禅念定修诸功德。而于此法而不奉持。依教修行信顺者鲜。讪谤者众。亦是修道之人如何于佛深法之中起于无量分别。因分别故而招苦报。唯愿慈尊为说之。 佛告智度菩萨摩诃萨曰。如此经教出兴于世。犹如慈心龙王降注甘露。滂流普遍无心简择。一切普润不多不少裁量在足。草茂萌牙五谷滋长。百草光泽鲜明茂盛。不奈枯木无荣蒙润转增腐坏。如来道教普沾六道含识有形。岂越道俗二众而得简隔。但彼出家在家之人。依于如来幽诱教法而便受持如来灵诱教法。持戒坐禅念定功德。偏枯着净封执铿然不肯舍离。闻此秘密圆教是非双泯之理不能受持。既不能受反生讪谤。譬如枯木虽蒙润泽转增腐坏。若能 现代汉语译本： 佛告诉智度菩萨摩诃萨（智慧到达彼岸的大菩萨）说：‘如果有人仅仅听闻此经一次，其福报之大，无法衡量，也无法思量。’为什么呢？因为这不是声闻、缘觉二乘所能理解的。也不是没有智慧、昏昧无知的人所能理解的。即使是具备佛的大智慧，也不能衡量听闻此经的功德，更何况是读诵、受持、按照经教奉行修持呢？ 佛告诉智度菩萨摩诃萨说：‘东西南北四维上下，虚空有边际吗？’智度菩萨摩诃萨回答佛说：‘世尊，东西南北四维上下，虚空没有边际。’ 佛告诉智度菩萨摩诃萨说：‘如果有人听闻此经法，并且喜爱、专心、精进地奉行修持，那么这个人的功德就没有边际。他的心胸也像虚空一样，广大没有边际。’ 智度菩萨摩诃萨上前对佛说：‘世尊，这部经教兴盛显扬于世，为什么出家众僧虽然清净持戒、坐禅念定、修习各种功德，却不奉持这部经，依照经教修行、信顺的人很少，而诽谤的人却很多呢？也是因为修行的人，为什么在佛的甚深教法中，产生无量的分别心呢？因为分别心的缘故，而招致痛苦的果报。’唯愿慈悲的世尊为我们解说其中的原因。 佛告诉智度菩萨摩诃萨说：‘像这样的经教出现于世间，就像慈心龙王降下甘露，甘露普遍流淌，没有分别心，普遍滋润一切，不多也不少，恰到好处。草木萌芽生长，五谷茁壮成长，百草光泽鲜明茂盛。但是对于枯木来说，却无法得到滋润，反而会增加腐坏。如来的道教普遍沾溉六道众生，有情识、有形体的生命，难道会越过出家、在家二众而有所间隔吗？只是那些出家、在家之人，依靠如来隐秘引导的教法，便执着受持如来方便引导的教法，执着持戒、坐禅、念定的功德，偏执地认为清净，封闭地坚持，不肯舍离。听闻这种秘密圆满的教法，是非对错都消泯的道理，就不能接受奉持。既然不能接受，反而产生诽谤。譬如枯木，即使得到滋润，反而会增加腐坏。如果能’
English
English version: The Buddha told the Bodhisattva Mahasattva（Great Bodhisattva whose wisdom has reached the other shore） named Zhiduo: 'If a person hears this sutra even once, their blessings will be immeasurable and inconceivable.' Why? Because it is not known by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Furthermore, it is not known by people without wisdom and with confused minds. Even with the great wisdom of a Buddha, one cannot measure the merit of hearing this sutra, let alone reading, reciting, upholding, and practicing it according to the teachings. The Buddha told the Bodhisattva Mahasattva named Zhiduo: 'Are there boundaries to the space in the four cardinal directions (east, west, south, north), the four intermediate directions (southeast, southwest, northwest, northeast), and the upper and lower directions?' The Bodhisattva Mahasattva named Zhiduo replied to the Buddha: 'World Honored One, there are no boundaries to the space in the four cardinal directions, the four intermediate directions, and the upper and lower directions.' The Buddha told the Bodhisattva Mahasattva named Zhiduo: 'If a person hears this sutra and loves, focuses on, and diligently practices it, then that person's merit will be limitless. Their heart will be as vast and boundless as space.' The Bodhisattva Mahasattva named Zhiduo stepped forward and said to the Buddha: 'World Honored One, this sutra is flourishing and becoming manifest in the world. Why is it that the monastic community, although purely upholding precepts, practicing meditation, and cultivating various merits, does not uphold this sutra? Those who practice according to the teachings and believe in it are few, while those who slander it are many. Why do those who are also cultivating the path generate immeasurable discriminations within the Buddha's profound teachings? Because of these discriminations, they invite suffering as a result. I beseech the compassionate World Honored One to explain this.' The Buddha told the Bodhisattva Mahasattva named Zhiduo: 'The emergence of such a sutra in the world is like the compassionate Dragon King pouring down sweet dew. The dew flows universally, without discrimination, nourishing everything equally, neither too much nor too little, just enough. Grasses sprout and grow, the five grains flourish, and the hundred herbs are bright, lustrous, and luxuriant. However, for withered trees, it cannot provide nourishment; instead, it increases their decay. The Tathagata's (如来) teachings universally benefit sentient beings in the six realms (六道), those with consciousness and form. How could it exclude the monastic and lay communities? It is just that those monastics and laypeople rely on the Tathagata's subtle and guiding teachings, and then cling to the Tathagata's expedient and guiding teachings, clinging to the merits of upholding precepts, practicing meditation, and cultivating concentration. They stubbornly adhere to purity, rigidly clinging and refusing to let go. When they hear this secret and perfect teaching, the principle of obliterating both right and wrong, they cannot accept and uphold it. Since they cannot accept it, they instead generate slander. It is like a withered tree, which, even when moistened, only increases its decay. If one can' --------------------------------------------------------------------------------
Chinese
改换定执破封去着双泯彼此神器先净。如顺风泛舟俄尔千里。若不改执不如凡夫具足烦恼众生。 佛告智度菩萨摩诃萨曰。为汝问故分辩法相说言有深有浅有大有小有渐有顿。理而言之。法体是一更无次第。前后都真离于名目。说是法时。无量大众于异悟同泯归本际。 流通品第十六 复次方便菩萨摩诃萨白佛言。世尊当何名此经云何奉持。唯愿世尊分明说之。使诸行人受佛教法。 佛告方便菩萨摩诃萨曰。此经名为究竟大悲哀恋改换经。亦名佛菩萨往复论义经。亦名秘密圆教经。亦名万物不迁经。亦名改换不改换经。亦名究竟菩提无发不发经。若欲受持读诵如此经者。要须双泯是非混融得失。万相不迁即□佛智。若能如是名受持经者。如是受持经人。百劫千劫百千万亿恒河沙不可算数诸天冥理奉施所须天缯宝衣甘露妙食以充济之不令乏少。 尔时会中有大力神王。久署妙因爱乐大乘守护大乘。即于佛前而启言曰。我等徒众百人俱愿佛听许护持此经。许护持此经已不令毁坏。若有恶人毁坏此经。我等徒众举目看之令作微尘。佛时默然不言。不道许听不听。尔时方便菩萨摩诃萨而告大力神王曰。佛尔默然。即是听许。 复有天上人中十方世界宝王。宝王自然集。奉宝来施供给所须 现代汉语译本 改换、定执、破封、去着、双泯、彼此、神器，都要先清净。如同顺风行船，顷刻之间可行千里。若不改变执着，就和凡夫一样，具足烦恼，成为众生。 佛告诉智度菩萨摩诃萨（Mahasattva，大菩萨）说：‘因为你的提问，我才分辩法相，说有深有浅，有大有小，有渐悟有顿悟。从理上来说，法的本体是一，没有次第之分。前后都是真实的，超越了名目的束缚。’当佛说此法时，无数大众在不同的领悟中一同泯灭差别，回归本源。 流通品第十六 复次，方便菩萨摩诃萨（Upaya-Mahasattva，善于运用方便之大菩萨）问佛说：‘世尊，这部经应当叫什么名字？我们应该如何奉持？希望世尊明白地告诉我们，使修行的人能够接受佛教的教法。’ 佛告诉方便菩萨摩诃萨说：‘这部经名为《究竟大悲哀恋改换经》，也名《佛菩萨往复论义经》，也名《秘密圆教经》，也名《万物不迁经》，也名《改换不改换经》，也名《究竟菩提无发不发经》。如果想要受持读诵这部经，必须要双泯是非，混融得失。万相不迁，即是佛智。如果能够这样做，就叫做受持经者。’如此受持经的人，百劫千劫百千万亿恒河沙数不可算数诸天，都会在冥冥之中奉献施舍他们所需要的，用天缯宝衣、甘露妙食来供给他们，不让他们缺乏。 这时，法会中有一位大力神王，长久以来守护着妙因，喜爱大乘佛法，守护大乘佛法。他立刻在佛前禀告说：‘我们一百位徒众都希望佛允许我们护持这部经。允许我们护持这部经之后，我们绝不让它被毁坏。如果有恶人毁坏这部经，我们这些徒众只要看他一眼，就能让他化为微尘。’佛当时沉默不语，既没有说允许，也没有说不允许。这时，方便菩萨摩诃萨告诉大力神王说：‘佛的沉默，就是允许。’ 又有天上、人间、十方世界的宝王，这些宝王自然聚集，奉献宝物来施舍，供给所需。