English
English version: 'Kāśyapa, what do you think? If darkness were to persist for a thousand years in the middle world, and my (Buddha's) radiance did not appear, what would happen?' Kāśyapa replied to the Buddha, 'It would not. Even if darkness persists for a long time, once it sees the light of fire, it will immediately dissipate.' The Buddha said, 'So it is, Kāśyapa! Even if a Bodhisattva is covered by desires for countless eons, once they hear the Buddha's teachings, even a single thought of goodness will immediately extinguish their sins. The light of the lamp wick symbolizes wisdom and enlightenment in the Buddha's teachings, while the darkness of desires will dissipate. Just as grains do not grow in empty space, but only when sown in the earth; similarly, Bodhisattvas do not directly arise in Nirvana, but only after being nourished by desires can they arise.' The Buddha told Kāśyapa, 'For example, in the wilderness or on a mountain, lotus flowers and utpala flowers (blue lotuses) do not grow; Bodhisattvas also do not arise from the teachings of Śrāvakas (Arhats) and Pratyekabuddhas (Paccekabuddhas). Just as lotus flowers and utpala flowers grow in a large pond filled with mud; the practice of Bodhisattvas also arises from desires. Just as the four great oceans remain still; Bodhisattvas are nourished by the merits of the three realms and achieve the Bodhisattva path. For example, a woodworm eats a mustard seed, only hollowing it out; the wisdom of Śrāvakas and Pratyekabuddhas is also limited to this. For example, with sesame oil, if you divide a hair into a hundred parts, and take one part and dip it in sesame oil, how many drops of oil can be extracted, the wisdom of Śrāvakas and Pratyekabuddhas is like this; while the wisdom of Bodhisattvas is as vast as the ten directions of space, able to understand the Buddha's wisdom. For example, a Wheel-Turning King (Cakravartin) has a thousand sons, but none of them can inherit the appearance of the Wheel-Turning King, even if there are so many sons, they are not counted among the sons; similarly, even if there are countless Śrāvakas (Arhats), they are not counted among the Buddha's disciples, without a Bodhisattva, even if the Buddha has so many Śrāvakas, they cannot be considered complete Buddha's sons. For example, if the Wheel-Turning King's queen has relations with a poor person, and a child is born from this.' The Buddha asked Kāśyapa, 'Can this child be considered the son of the Wheel-Turning King?' Kāśyapa replied to the Buddha, 'No.' The Buddha said, 'So it is, Kāśyapa! Even if Śrāvakas arise from the Buddha's teachings, they are not the true sons of the Buddha, they do not belong to the Buddha's kind.' -------------------------------------------------------------------------------- 菩萨。何以故？菩萨不断佛法故。譬如遮迦越罗与青衣交通却后生子，具足成遮迦越罗相，虽从青衣生，由为是遮迦越罗子也。如是，菩萨虽在生死中行力少，会为佛子。譬如遮迦越罗夫人怀躯七日，会当成遮迦越罗相也。诸天皆彻视见腹中胞胎，虽遮迦越罗子多者无遮迦越罗相，诸天言：‘由不如供养腹中七日子也。’发意菩萨如是中有为佛道，诸天心念言：‘虽有罗汉数千万亿豪尊，不如供养发意菩萨也。’譬如摩尼珠，有水精大如须弥山，不如一摩尼珠；初发意菩萨众，阿罗汉辟支佛所不能及也。譬如遮迦越罗有少子，诸小王傍臣皆为作礼；初发意菩萨如是，诸天、释、梵、世间人、龙、鬼神皆为作礼、譬如大山，诸药草悉出其巅，亦无有主，随其有病者与诸病皆愈；菩萨如是持智慧药，愈十方天下人生死老病悉等心。譬如月初生人皆为作礼，月成满无有为作礼者；若有信佛者，于佛法中菩萨发意，若有信佛者，多为菩萨作礼者。何以故？从菩萨成佛故。譬如有智者，不舍月为星宿作礼也；高人如是，不舍菩萨为罗汉作礼也。譬如天上天下共治一水精，会不能得摩尼珠也；一切自守持戒禅三昧，智黠罗汉虽众，不能坐佛树下，不能作佛也。” 尔时佛语摩诃迦叶菩萨：“学用十方人故菩萨作功德，用十方 { "translations": [ "现代汉语译本：菩萨为什么如此殊胜呢？因为菩萨不舍弃佛法。譬如转轮圣王（遮迦越罗，拥有统治世界的理想君主）与青衣女子交合后生子，这孩子具备转轮圣王的相貌，虽然是从青衣女子所生，但仍然是转轮圣王的儿子。同样，菩萨虽然在生死轮回中修行力量还很弱小，但终将成为佛子。譬如转轮圣王的夫人怀孕七日，就会显现出转轮圣王的相貌。诸天都能清楚地看到她腹中的胎儿，即使转轮圣王的儿子很多，但他们没有转轮圣王的相貌，诸天会说：‘不如供养腹中七日的胎儿。’初发菩提心的菩萨，在修持佛道的过程中，诸天会想：‘即使有数千万亿的罗汉（阿罗汉，已证得解脱的圣者）如此尊贵，也不如供养初发菩提心的菩萨。’譬如摩尼宝珠，即使有像须弥山（佛教中的圣山）那么大的水晶，也不如一颗摩尼宝珠；初发菩提心的菩萨，是阿罗汉（已证得解脱的圣者）和辟支佛（独觉者）所不能比拟的。譬如转轮圣王有一个年幼的儿子，所有的小王和大臣都会向他行礼；初发菩提心的菩萨也是如此，诸天、帝释（天神之王）、梵天（色界天之主）、世间人、龙、鬼神都会向他行礼。譬如大山，各种药草都生长在山顶，它们没有主人，谁有病就用它们来治病，各种疾病都能治愈；菩萨也是如此，持有智慧的药，平等地医治十方世界众生的生老病死。譬如新月刚出现时，人们都会向它行礼，当月亮圆满时，就没有人再向它行礼了；如果有人信仰佛法，在佛法中菩萨发菩提心，那么信仰佛法的人，大多会向菩萨行礼。为什么呢？因为菩萨最终会成佛。譬如有智慧的人，不会舍弃月亮而去向星星行礼；高尚的人也是如此，不会舍弃菩萨而去向罗汉行礼。譬如天上天下共同治理一块水晶，最终也无法得到摩尼宝珠；一切自守戒律、禅定、三昧（专注的状态），即使有众多智慧高超的罗汉，也不能坐在菩提树下成佛。”， "这时，佛对摩诃迦叶（佛陀的十大弟子之一）菩萨说：‘菩萨为了利益十方众生而修功德，为了利益十方众生’" ], "english_translations": [ "English version: Bodhisattva. Why is that? Because the Bodhisattva does not abandon the Buddha Dharma. For example, a Chakravartin (a universal monarch) has intercourse with a woman of low birth, and the son born has the characteristics of a Chakravartin. Although born from a woman of low birth, he is still the son of a Chakravartin. Likewise, although a Bodhisattva's practice is weak while in the cycle of birth and death, they will become a Buddha's child. For example, when a Chakravartin's wife is pregnant for seven days, she will manifest the characteristics of a Chakravartin. All the devas (gods) can clearly see the fetus in her womb. Even though there are many sons of the Chakravartin, they do not have the characteristics of a Chakravartin. The devas say, 'It is better to make offerings to the fetus of seven days in the womb.' When a Bodhisattva first generates the aspiration for enlightenment, while on the path to Buddhahood, the devas think, 'Even if there are tens of millions of Arhats (enlightened beings) who are highly honored, it is not as good as making offerings to a Bodhisattva who has just generated the aspiration for enlightenment.' For example, a Mani jewel, even if there is a crystal as large as Mount Sumeru (a sacred mountain in Buddhism), it is not as good as one Mani jewel; a Bodhisattva who has just generated the aspiration for enlightenment is beyond the reach of Arhats and Pratyekabuddhas (solitary realizers). For example, if a Chakravartin has a young son, all the minor kings and ministers will pay homage to him; likewise, when a Bodhisattva first generates the aspiration for enlightenment, all the devas, Shakra (king of the gods), Brahma (creator god), people of the world, dragons, and spirits will pay homage to him. For example, a great mountain, all kinds of medicinal herbs grow on its peak, and they have no owner. Whoever is sick uses them to cure their illness, and all kinds of diseases are cured; likewise, the Bodhisattva holds the medicine of wisdom, and equally cures the birth, old age, sickness, and death of all beings in the ten directions. For example, when the new moon appears, people pay homage to it, but when the moon is full, no one pays homage to it anymore; if someone believes in the Buddha Dharma, and a Bodhisattva generates the aspiration for enlightenment within the Buddha Dharma, then those who believe in the Buddha Dharma will mostly pay homage to the Bodhisattva. Why is that? Because the Bodhisattva will eventually become a Buddha. For example, a wise person will not abandon the moon to pay homage to the stars; a noble person is the same, they will not abandon the Bodhisattva to pay homage to an Arhat. For example, if the heavens and the earth together manage a piece of crystal, they will ultimately not be able to obtain a Mani jewel; even if all self-disciplined, meditative, and samadhi (concentrated state) practicing, wise Arhats are numerous, they cannot sit under the Bodhi tree and become a Buddha.", "At that time, the Buddha said to the Bodhisattva Mahakasyapa (one of the Buddha's ten great disciples), 'Bodhisattvas cultivate merit for the benefit of beings in the ten directions, for the benefit of beings in the ten directions.'" ] } --------------------------------------------------------------------------------
Chinese
人故菩萨作功德，不自贡高，菩萨常当教十方人愈其病。何等为愈病？淫者以观为药，瞋恚者以等心为药，痴者以十二因缘为药；疑不信者以空为药；欲处色处无色处，若欲觉此者，以无相为药；是我所非我所，爱欲所念，以无愿为药。四颠倒各自有药，何等为各自有药？一者有常以无常为药，二者有乐以苦为药，三者有言是我所以非我所为药，四者有身以观为药。四意止以身心为念，是为药；四意断一切恶悉断，是为药；四神足念合会成身以空弃为药；五根五力不信懈怠念功德为药；七觉意入法黠是为药；外道及不信以八道为药；是为各各分别药。” 佛语迦叶：“若阎浮利，若医若医弟子者，或医王最尊三千国土满其中者，或医王满其中，虽有乃尔所医王，不能愈外道及不信者，不知当持何等法药愈也。菩萨作是念：‘不持世间药愈人病也，当持佛法药愈人病。’何等为佛法药？随其因缘，黠慧中无我无人无寿无命，信空度脱，空无空闻是不恐不惧，持精进推念心，何等心入淫？何等心入瞋怒？何等心入痴？持过去当来今现在心入耶？过去为尽甫当来未至今现在无所住也。” 佛语迦叶言：“心无色无视无见。” 佛语迦叶言：“诸佛亦不见心者，本无所有、无所因也，自作是因缘，自得是死 现代汉语译本：菩萨修行功德，不应自高自大，菩萨应当经常教导十方众生治愈他们的疾病。什么是治愈疾病呢？对于淫欲的人，用观想作为药；对于嗔恚的人，用平等心作为药；对于愚痴的人，用十二因缘作为药；对于疑惑不信的人，用空性作为药；对于欲界、色界、无色界的执着，如果想要觉悟这些，用无相作为药；对于‘这是我的’和‘这不是我的’的执着，以及爱欲的念头，用无愿作为药。四种颠倒各自有对应的药，什么是各自对应的药呢？第一种，执着于常，用无常作为药；第二种，执着于乐，用苦作为药；第三种，执着于‘这是我’和‘这不是我’，用非我所作为药；第四种，执着于身体，用观想作为药。四念处以身心为念，这是药；四正勤断除一切恶，这是药；四神足使念与身合一，以空弃为药；五根五力，用不信、懈怠、念功德作为药；七觉支进入法理，这是药；对于外道和不信的人，用八正道作为药；这是各自不同的药。 佛对迦叶说：‘如果阎浮提（Jambudvipa，指我们所居住的这个世界）有医生或医生的弟子，或者有医王（指医术高明的医生）遍布三千国土，即使有如此多的医王，也不能治愈外道和不信的人，因为他们不知道应该用什么法药来治愈。菩萨应当这样想：‘不应该用世间的药物来治愈人的疾病，应当用佛法的药物来治愈人的疾病。’什么是佛法的药物呢？随顺因缘，在智慧中认识到无我、无人、无寿、无命，相信空性而得到解脱，对于空性、无空性的说法不恐惧不害怕，保持精进，推究念头，什么心会进入淫欲？什么心会进入嗔怒？什么心会进入愚痴？是过去、未来、现在的心进入吗？过去已经过去，未来还没有到来，现在也没有停留。’ 佛对迦叶说：‘心没有颜色，没有视，没有见。’ 佛对迦叶说：‘诸佛也看不到心，心本来就没有任何东西，没有任何原因，自己造作因缘，自己承受死亡。’
English
English version: When Bodhisattvas perform meritorious deeds, they should not be arrogant. Bodhisattvas should always teach beings in the ten directions to cure their illnesses. What is curing illness? For those with lust, contemplation is the medicine; for those with anger, equanimity is the medicine; for those with ignorance, the twelve links of dependent origination are the medicine; for those with doubt and disbelief, emptiness is the medicine; for those attached to the desire realm, the form realm, and the formless realm, if they wish to awaken to these, non-appearance is the medicine; for those attached to ‘this is mine’ and ‘this is not mine,’ and the thoughts of desire, non-aspiration is the medicine. The four inversions each have their own medicine. What are their respective medicines? First, for those attached to permanence, impermanence is the medicine; second, for those attached to pleasure, suffering is the medicine; third, for those attached to ‘this is me’ and ‘this is not me,’ non-self is the medicine; fourth, for those attached to the body, contemplation is the medicine. The four foundations of mindfulness, with mindfulness of body and mind, are the medicine; the four right efforts, cutting off all evil, are the medicine; the four bases of psychic power, uniting mindfulness with the body, using emptiness as the medicine; the five roots and five powers, using disbelief, laziness, and mindfulness of merit as the medicine; the seven factors of enlightenment, entering the Dharma with wisdom, are the medicine; for outsiders and those who do not believe, the eightfold path is the medicine; these are the respective medicines. The Buddha said to Kasyapa (迦叶): ‘If in Jambudvipa (阎浮利), there are doctors or disciples of doctors, or even if there are medical kings (医王) filling the three thousand great thousand worlds, even with so many medical kings, they cannot cure outsiders and those who do not believe, because they do not know what Dharma medicine to use to cure them. Bodhisattvas should think like this: ‘We should not use worldly medicine to cure people’s illnesses, but should use the Dharma medicine of the Buddha to cure people’s illnesses.’ What is the Dharma medicine of the Buddha? Following the conditions, in wisdom, realize that there is no self, no person, no lifespan, no life, believe in emptiness and attain liberation, not being afraid or fearful of the teachings of emptiness and non-emptiness, maintain diligence, investigate thoughts, what mind enters lust? What mind enters anger? What mind enters ignorance? Does the past, future, or present mind enter? The past has passed, the future has not yet come, and the present has no abiding place.’ The Buddha said to Kasyapa: ‘The mind has no color, no sight, no seeing.’ The Buddha said to Kasyapa: ‘The Buddhas also do not see the mind, it originally has nothing, no cause, it creates its own conditions, and it experiences its own death.’ --------------------------------------------------------------------------------