Chinese
月上菩萨言：“我能堪忍为诸众生示现说法。” 师子意菩萨言：“我能堪忍常以法施饶益众生。” 童(丹作童)子光菩萨言：“我能堪忍度卑下处诸众生等。” 佛功德菩萨言：“我能堪忍示现正道断诸恶趣。” 金刚光菩萨言：“我能堪忍现身色像度脱众生。” 德吉胜菩萨言：“我能堪忍令损减众生为作增益。” 持势菩萨言：“我能堪忍闭地狱门。” 持甘露菩萨言：“我能堪忍令诸众生得度生死。” 网明菩萨言：“我能堪忍为诸众生常现光明灭一切结。” 尔时，舍利弗闻诸菩萨作如是等成就众生以自庄严，得未曾有，前白佛言：“未曾有也。世尊！是诸菩萨不可思议有大悲心，种种方便坚固精进而自庄严，乃至一切众生不能沮坏、不能筹量、不能及逮、不能摧伏，所有光明不可障蔽。世尊！我常称赞是诸菩萨未曾有事，所谓有人，故从求索头、目、耳、鼻、身体手足一切诸物，求索之时无所吝惜，不生悔心。世尊！我常思惟每作是念，或有逼迫是诸菩萨，从其求索若内、若外所有诸物，当知皆是住不思议解脱菩萨。” 佛告舍利弗：“如是！如是！如汝所言。此诸菩萨所有禅定方便智慧境界之事，非诸凡夫一切声闻及 现代汉语译本 ‘毒。’ 月上菩萨（Chandraprabha Bodhisattva）说：‘我能忍受为了众生示现说法。’ 师子意菩萨（Simhamati Bodhisattva）说：‘我能忍受常以佛法布施来饶益众生。’ 童子光菩萨（Kumaraprabha Bodhisattva）说：‘我能忍受度脱处于卑下境地的众生。’ 佛功德菩萨（Buddha-guna Bodhisattva）说：‘我能忍受示现正道，断除一切恶趣。’ 金刚光菩萨（Vajraprabha Bodhisattva）说：‘我能忍受显现各种身形色相来度脱众生。’ 德吉胜菩萨（Gunakara-vijaya Bodhisattva）说：‘我能忍受使损减的众生得到增益。’ 持势菩萨（Dharanimdhara Bodhisattva）说：‘我能忍受关闭地狱之门。’ 持甘露菩萨（Amritadhara Bodhisattva）说：‘我能忍受使一切众生得以脱离生死轮回。’ 网明菩萨（Jalina-prabha Bodhisattva）说：‘我能忍受为了众生常现光明，灭除一切烦恼。’ 这时，舍利弗（Sariputra）听闻诸位菩萨如此成就众生，以此来庄严自身，感到前所未有，便上前禀告佛陀说：‘真是前所未有啊，世尊！这些菩萨具有不可思议的广大悲心，以种种方便，坚定精进地庄严自身，乃至一切众生都不能够阻碍、不能够衡量、不能够企及、不能够摧伏他们，他们所发出的光明也无法被遮蔽。世尊！我常常称赞这些菩萨所做的前所未有的事情，那就是，如果有人向他们求索头、眼、耳、鼻、身体、手足等一切事物，他们都会毫不吝惜，不生后悔之心。世尊！我常常思惟，每每这样想，如果有人逼迫这些菩萨，向他们求索无论是内在还是外在的一切事物，应当知道他们都是安住于不可思议解脱的菩萨。’ 佛陀告诉舍利弗：‘是这样的！是这样的！正如你所说。这些菩萨所拥有的禅定、方便、智慧的境界，不是所有凡夫、一切声闻（Sravaka）和
English
English version 'Poison.' Chandraprabha Bodhisattva said, 'I can endure to demonstrate and preach the Dharma for all sentient beings.' Simhamati Bodhisattva said, 'I can endure to constantly benefit sentient beings through the gift of Dharma.' Kumaraprabha Bodhisattva said, 'I can endure to liberate sentient beings in lowly states.' Buddha-guna Bodhisattva said, 'I can endure to demonstrate the right path and cut off all evil destinies.' Vajraprabha Bodhisattva said, 'I can endure to manifest various forms and appearances to liberate sentient beings.' Gunakara-vijaya Bodhisattva said, 'I can endure to bring increase to sentient beings who are diminished.' Dharanimdhara Bodhisattva said, 'I can endure to close the gates of hell.' Amritadhara Bodhisattva said, 'I can endure to enable all sentient beings to be liberated from birth and death.' Jalina-prabha Bodhisattva said, 'I can endure to constantly manifest light for all sentient beings, extinguishing all fetters.' At that time, Sariputra, having heard the Bodhisattvas accomplishing sentient beings in this way to adorn themselves, felt unprecedented, and stepped forward to report to the Buddha, saying, 'It is truly unprecedented, World Honored One! These Bodhisattvas possess inconceivable great compassion, using various skillful means, firmly and diligently adorning themselves, to the extent that all sentient beings cannot obstruct, cannot measure, cannot reach, cannot subdue them, and the light they emit cannot be obscured. World Honored One! I often praise these Bodhisattvas for their unprecedented deeds, that is, if someone asks them for their head, eyes, ears, nose, body, hands, feet, and all things, they will give without any hesitation, without any regret. World Honored One! I often contemplate, and every time I think, if someone coerces these Bodhisattvas, asking them for all things, whether internal or external, it should be known that they are all Bodhisattvas abiding in inconceivable liberation.' The Buddha told Sariputra, 'It is so! It is so! As you have said. The states of meditative concentration, skillful means, and wisdom that these Bodhisattvas possess are not within the reach of all ordinary beings, all Sravakas, and -------------------------------------------------------------------------------- 辟支佛所能思量。
Chinese
“又，舍利弗！是诸菩萨虽见诸佛神通变化，而于诸法心不动转，常满众生诸所欲愿。 “又，舍利弗！若有众生乐居士法，现居士形为成就故。若有众生乐大威势，现作诸王有大威力而调伏之。若有众生志求涅槃，以声闻乘而度脱之。求辟支佛者现辟支佛形，为度脱故。求大乘道者现作佛身，为建诸佛法故。 “如是，舍利弗！是诸菩萨种种方便成就众生，皆悉令得住于佛法。所以者何？舍利弗！若除如来智慧，更无余乘而得度脱到于涅槃，以是义故名为如来。所以者何？如如来说如如之法，即如觉知此法，名为如来；知诸众生种种欲乐而悉示现，名为如来；成就一切诸善根本，断于一切不善根本，名为如来；能示众生解脱之道，名为如来；能令众生远离邪道示现圣道，名为如来；说诸空法显现空义，名为如来；一切众生有种种识种种欲乐，随其所乐示解脱道，名为如来。诸凡夫等妄想疑惑，能使觉知非真实法，诸菩萨等于诸法界不生动转，如幻众生皆令解脱，次第当到趣于道场。 “又，舍利弗！在家菩萨应修二施。云何为二？一者、财施；二者、法施。 “又，舍利弗！出家菩萨柔和无瞋，应修四施。何等为四？一者、纸；二者、墨；三者、笔；四者、法。 现代汉语译本 是辟支佛（独觉的修行者）所能思量的境界。 ‘又，舍利弗（佛陀的弟子）！这些菩萨虽然见到诸佛的神通变化，但他们的心对于一切法都不动摇，常常满足众生的一切愿望。’ ‘又，舍利弗！如果有众生喜欢在家居士的生活方式，菩萨就示现居士的形象来成就他们。如果有众生喜欢拥有强大的威势，菩萨就示现为拥有大威力的国王来调伏他们。如果有众生立志追求涅槃（寂灭），菩萨就用声闻乘（小乘佛教）来度脱他们。如果有人追求辟支佛的果位，菩萨就示现辟支佛的形象来度脱他们。如果有人追求大乘佛道，菩萨就示现佛身，为了建立诸佛的教法。’ ‘像这样，舍利弗！这些菩萨用种种方便来成就众生，都使他们能够安住于佛法之中。为什么呢？舍利弗！如果除去如来（佛陀）的智慧，就没有其他的法门能够度脱众生到达涅槃，因为这个缘故，所以称为如来。为什么呢？因为如来说如如之法（真如实相的法），并且如实觉知此法，所以称为如来；能够知道众生种种的欲望和喜好，并且都示现相应的教导，所以称为如来；成就一切善的根本，断除一切不善的根本，所以称为如来；能够向众生指示解脱的道路，所以称为如来；能够使众生远离邪道，示现圣道，所以称为如来；宣说诸法皆空的道理，显现空性的意义，所以称为如来；一切众生有种种的意识和种种的欲望，菩萨随顺他们的喜好，指示解脱之道，所以称为如来。那些凡夫俗子妄想疑惑，菩萨能使他们觉知到非真实之法，菩萨对于诸法界不生动摇，如同幻化的众生一样，都使他们得到解脱，次第地到达菩提道场。’ ‘又，舍利弗！在家的菩萨应当修习两种布施。哪两种呢？第一是财施；第二是法施。’ ‘又，舍利弗！出家的菩萨应当柔和没有嗔恨，应当修习四种布施。哪四种呢？第一是纸；第二是墨；第三是笔；第四是法。’
English
English version That which can be contemplated by a Pratyekabuddha (a solitary enlightened one). 'Furthermore, Shariputra (a disciple of the Buddha)! Although these Bodhisattvas see the miraculous transformations of all Buddhas, their minds do not waver regarding all dharmas (teachings), and they constantly fulfill all the desires of sentient beings.' 'Furthermore, Shariputra! If there are sentient beings who enjoy the life of a householder, the Bodhisattva manifests as a householder to help them achieve their goals. If there are sentient beings who desire great power and authority, the Bodhisattva manifests as a king with great power to subdue them. If there are sentient beings who aspire to Nirvana (liberation), the Bodhisattva liberates them through the Sravaka Vehicle (the path of the disciples). If there are those who seek the state of a Pratyekabuddha, the Bodhisattva manifests as a Pratyekabuddha to liberate them. If there are those who seek the Mahayana path (the Great Vehicle), the Bodhisattva manifests as a Buddha to establish the teachings of all Buddhas.' 'Thus, Shariputra! These Bodhisattvas, through various skillful means, help sentient beings achieve their goals, enabling them to abide in the Buddha's teachings. Why is this so? Shariputra! If one excludes the wisdom of the Tathagata (the Buddha), there is no other vehicle that can lead to liberation and Nirvana. For this reason, he is called the Tathagata. Why is this so? Because the Tathagata speaks of the Dharma of Suchness (the true nature of reality), and truly understands this Dharma, he is called the Tathagata; because he knows the various desires and inclinations of sentient beings and manifests teachings accordingly, he is called the Tathagata; because he perfects all roots of goodness and eradicates all roots of evil, he is called the Tathagata; because he can show sentient beings the path to liberation, he is called the Tathagata; because he can lead sentient beings away from wrong paths and show them the noble path, he is called the Tathagata; because he speaks of the emptiness of all dharmas and reveals the meaning of emptiness, he is called the Tathagata; because all sentient beings have various consciousnesses and various desires, and the Bodhisattva, according to their inclinations, shows them the path to liberation, he is called the Tathagata. Ordinary beings have delusions and doubts, and the Bodhisattva enables them to realize what is not real. The Bodhisattva does not waver in the realm of all dharmas, and like illusory beings, he liberates them all, gradually leading them to the Bodhi-mandala (the place of enlightenment).' 'Furthermore, Shariputra! A Bodhisattva who is a householder should practice two kinds of giving. What are the two? First, material giving; second, Dharma giving.' 'Furthermore, Shariputra! A Bodhisattva who is a renunciate should be gentle and without anger, and should practice four kinds of giving. What are the four? First, paper; second, ink; third, pen; fourth, the Dharma.' --------------------------------------------------------------------------------
Chinese
如是四施，出家之人所应修行。得无生忍诸菩萨等，当应修习三种布施。何等为三？王位布施、妻子布施、头目布施，如是三种名为大施名极妙施，得无生忍诸菩萨等，应修如是三种布施。” 舍利弗白佛言：“世尊！菩萨不应畏欲恚痴？” 佛告舍利弗：“菩萨有二大犯。何等为二？因于瞋恚愚痴犯戒名为大犯，因欲犯者名为小犯，难得除却。因瞋犯者名为大犯，易可除却；因痴犯者亦名大犯，亦难除却。以何等故，爱为小犯难得除却？爱能增长生死枝条亦为种子，以是义故小而难却。因瞋犯者堕于地狱、畜生、恶道，速疾能为心作障碍，易得除却；因痴犯者堕八大地狱诸大苦处，难可解脱。 “又，舍利弗！若有菩萨犯于初戒，于十众前以正直心殷重忏悔，故犯戒者于五众前，以正直心殷重忏悔；手捉女人眼见恶心，或一人或二人前，以正直心殷重忏悔。 “若有菩萨成就五无间罪，犯于女人、或犯男子，或故犯、犯塔、犯僧，如是等余犯，菩萨应当三十五佛边，所犯重罪昼夜独处至心忏悔。忏悔法者：归依佛、归依法、归依僧。 “南无释迦牟尼佛、南无金刚不坏佛、南无宝光佛、南无龙尊王佛、南无精进军佛、南无精进喜佛、南无宝火佛、南无宝月光佛、南无现无愚佛、南无 现代汉语译本： ‘像这样四种布施，是出家之人应当修行的。而证得无生法忍的菩萨们，应当修习三种布施。是哪三种呢？王位布施、妻子布施、头目布施，这三种称为大布施，称为极妙的布施。证得无生法忍的菩萨们，应当修习这三种布施。’ 舍利弗问佛说：‘世尊！菩萨不应该畏惧贪欲、嗔恚、愚痴吗？’ 佛告诉舍利弗：‘菩萨有两种大过失。是哪两种呢？因嗔恚和愚痴而犯戒，称为大过失；因贪欲而犯戒，称为小过失，难以去除。因嗔恚而犯戒，称为大过失，容易去除；因愚痴而犯戒，也称为大过失，也难以去除。为什么说，贪爱是小过失却难以去除呢？因为贪爱能增长生死的枝条，也是生死的种子，因此说它小却难以去除。因嗔恚而犯戒，会堕入地狱、畜生、恶道，能迅速地障碍心，容易去除；因愚痴而犯戒，会堕入八大地狱等各种大苦之处，难以解脱。’ ‘还有，舍利弗！如果有菩萨犯了初戒，应当在十众面前以正直的心殷重忏悔；如果故意犯戒，应当在五众面前以正直的心殷重忏悔；如果手触女人，眼见生起恶心，应当在一人或二人面前，以正直的心殷重忏悔。’ ‘如果有菩萨犯了五无间罪（指杀父、杀母、杀阿罗汉、出佛身血、破和合僧），或者侵犯女人、或者侵犯男子，或者故意犯戒、侵犯佛塔、侵犯僧众，像这样的其他罪过，菩萨应当在三十五佛前，对于所犯的重罪，白天黑夜独自一人至诚忏悔。忏悔的方法是：归依佛、归依法、归依僧。’ ‘南无释迦牟尼佛（Sakyamuni Buddha）、南无金刚不坏佛（Vajra indestructible Buddha）、南无宝光佛（Ratna light Buddha）、南无龙尊王佛（Naga king Buddha）、南无精进军佛（Viriya army Buddha）、南无精进喜佛（Viriya joy Buddha）、南无宝火佛（Ratna fire Buddha）、南无宝月光佛（Ratna moon light Buddha）、南无现无愚佛（Manifest no ignorance Buddha）、南无