English
English version: It is the same with a Bodhisattva creating roots of goodness. For example, if a Kshatriya (warrior) crowned king's (referring to a Chakravartin king) queen were to cohabit, and if a child were born later. What do you think? Should it be said that this child is a prince? The answer was: 'No, World Honored One!' 'It is like this, Kashyapa! These Shravakas (hearers) are born from my Dharma realm, yet they are not the sons of the World Honored One. For example, if a Kshatriya crowned king were to cohabit with a lowly woman, and if a child were born later, what do you think? Should it be said that the child born is not a prince?' The answer was: 'No, World Honored One! This is a prince.' 'It is like this, Kashyapa! Although born from a lowly woman, he is still a prince. It is the same with a Bodhisattva, who initially generates the Bodhi mind, dwells in the cycle of birth and death, and teaches sentient beings, and they are all sons of the Tathagata. For example, a holy king, even if he has a thousand sons, but none of them have the appearance of a holy king, the holy king will think he has no son; it is like this, Kashyapa! Even if the Tathagata has hundreds and thousands of Shravaka disciples, but no Bodhisattva, the Tathagata will think he has no son. For example, Kashyapa! If the holy king's queen observes a fast for seven days and gives birth to a child with the appearance of a holy king, the thirty-three heavens will all praise him, and not praise the other older princes. Why is this? Because although this child is young, he will not cut off the lineage of the holy king. It is the same with a Bodhisattva, who initially generates the Bodhi mind, and whose faculties are not yet complete, those heavenly beings who have seen the Buddha will all praise him, and not praise the Arhats who have the eight liberations. Why is this? Although they initially generate the Bodhi mind, and their faculties are not yet complete, they will not cut off the lineage of all Buddhas and Tathagatas. For example, a small Mani (wish-fulfilling) pearl is superior to a crystal as large as Mount Sumeru; it is the same with a Bodhisattva, who initially generates the Bodhi mind, and surpasses all Shravakas. For example, Kashyapa! When the holy king's queen gives birth to a child, all the ministers will bow to him; it is the same with a Bodhisattva, who initially generates the Bodhi mind, and all the gods and humans will bow to him. For example, Mount Sumeru produces various good medicines, to heal the suffering of all people, without bias; it is the same with a Bodhisattva, who learns the medicine of wisdom, to heal the suffering of birth and death for all people, --------------------------------------------------------------------------------
Chinese
亦无适莫。譬如礼敬初生之月，非后盛满；如是迦叶！礼初发意菩萨者胜，非复得成如来、至真、等正觉也。所以者何？诸佛如来从菩萨生故。譬如迦叶！无有舍月礼星宿者；如是无有舍具戒德智慧菩萨，而礼声闻。譬如迦叶！一切天人不能以水精为摩尼真珠；声闻如是，成就一切戒清净行，不能坐佛树下成于无上正真之道。譬如得摩尼真珠者，获余无量百千财宝；菩萨如是，出于世者，则有无量声闻缘觉现于世间。” 于是世尊告尊者大迦叶曰：“菩萨为一切众生，求修诸善根、具众智药，往至四方，随病所应如实治之。迦叶！云何为如实治？谓以恶露不净治欲，慈心治恚，缘起治痴。空治一切见，无想治一切四相，无愿治一切欲界、色无色界。四非颠倒，治四颠倒一切行，无常治非常有常想一切行，苦治苦有乐想，无我治无我有我想，不净想治不净有净想。四意止者，治计着身痛心法，身身观者不起观身我见，痛痛观者不起观痛我见，心心观者不起观心我见，法法观者不起观法我见。四意断者，悉断一切不善之法，习一切善法。四神足者，舍身心真想。五根五力治不信懈怠、乱念无智。七觉者治诸法无智。圣八道者，此慧所治一切邪道。是谓迦叶！随病所应如实治之。如此迦叶！菩萨当作是学。 “ 现代汉语译本：也没有什么偏颇。譬如礼敬初生的月亮，不是礼敬之后圆满的月亮；迦叶！礼敬初发菩提心的菩萨更为殊胜，而不是礼敬已经成就如来、至真、等正觉的佛陀。这是为什么呢？因为诸佛如来都是从菩萨修行而来的。譬如迦叶！没有人会舍弃月亮而去礼拜星宿；同样，没有人会舍弃具足戒德智慧的菩萨，而去礼拜声闻。譬如迦叶！一切天人都不能用水晶制成摩尼真珠；声闻也是如此，即使成就一切戒律清净的行为，也不能在菩提树下成就无上正真的道。譬如得到摩尼真珠的人，会获得无数的财宝；菩萨也是如此，出现在世间，就会有无数的声闻和缘觉出现在世间。 于是世尊告诉尊者大迦叶说：‘菩萨为了所有众生，寻求修习各种善根，具备各种智慧的良药，前往四方，根据众生的病症，如实地进行治疗。迦叶！什么是如实地治疗呢？就是用不净观来治疗贪欲，用慈心来治疗嗔恚，用缘起法来治疗愚痴。用空性来治疗一切见解，用无想来治疗一切四相，用无愿来治疗一切欲界、色界和无色界的欲望。用四非颠倒来治疗四颠倒，用无常来治疗常的执着，用苦来治疗乐的执着，用无我来治疗我的执着，用不净想来治疗净的执着。四念处，用来治疗执着于身、受、心、法。身念处，观察身体，不起观身是我见的想法；受念处，观察感受，不起观受是我见的想法；心念处，观察心念，不起观心是我见的想法；法念处，观察诸法，不起观法是我见的想法。四正勤，用来断除一切不善之法，修习一切善法。四神足，用来舍弃身心的虚妄想法。五根五力，用来治疗不信、懈怠、散乱、无智。七觉支，用来治疗对诸法无智。八圣道，用智慧来治疗一切邪道。这就是迦叶！根据众生的病症，如实地进行治疗。迦叶！菩萨应当这样学习。’
English
English version: There is also no partiality. For example, paying homage to the newly born moon is not the same as paying homage to the full moon later; similarly, Kāśyapa, paying homage to a Bodhisattva who has just generated the aspiration for enlightenment is superior, not paying homage to a Tathāgata, a Truly Enlightened One, a Perfectly Enlightened One who has already attained Buddhahood. Why is this so? Because all Buddhas, Tathāgatas, are born from Bodhisattvas. For example, Kāśyapa, no one would abandon the moon to worship the stars; similarly, no one would abandon a Bodhisattva who possesses precepts, virtue, and wisdom to worship a Śrāvaka. For example, Kāśyapa, all gods and humans cannot make a maṇi pearl from crystal; similarly, a Śrāvaka, even if they achieve all pure conduct of precepts, cannot attain the unsurpassed, true, and correct path under the Bodhi tree. For example, one who obtains a maṇi pearl obtains countless treasures; similarly, when a Bodhisattva appears in the world, countless Śrāvakas and Pratyekabuddhas appear in the world. Then the World Honored One said to the Venerable Mahākāśyapa: ‘Bodhisattvas, for the sake of all sentient beings, seek to cultivate all roots of goodness, possess the medicine of all wisdom, and go to the four directions, treating them according to their illnesses. Kāśyapa, what is treating them according to their illnesses? It is using the contemplation of impurity to treat desire, using loving-kindness to treat anger, and using dependent origination to treat ignorance. Using emptiness to treat all views, using non-perception to treat all four marks, using non-aspiration to treat all desires of the desire realm, form realm, and formless realm. Using the four non-perversions to treat the four perversions, using impermanence to treat the attachment to permanence, using suffering to treat the attachment to pleasure, using non-self to treat the attachment to self, and using the contemplation of impurity to treat the attachment to purity. The four foundations of mindfulness are used to treat attachment to the body, feelings, mind, and dharmas. Observing the body with the body, one does not generate the view of the body as self; observing feelings with feelings, one does not generate the view of feelings as self; observing the mind with the mind, one does not generate the view of the mind as self; observing dharmas with dharmas, one does not generate the view of dharmas as self. The four right exertions are used to abandon all unwholesome dharmas and cultivate all wholesome dharmas. The four bases of psychic power are used to abandon the false notions of body and mind. The five roots and five powers are used to treat disbelief, laziness, distraction, and ignorance. The seven factors of enlightenment are used to treat ignorance of all dharmas. The Noble Eightfold Path is used to treat all wrong paths with wisdom. This is what it means, Kāśyapa, to treat them according to their illnesses. Thus, Kāśyapa, Bodhisattvas should learn.’ --------------------------------------------------------------------------------
Chinese
复次迦叶！假令三千大千国土诸有识者，悉如耆域医王。有人问之：‘以何方药治彼病者？’终无能答，唯有菩萨能悉答之。是故迦叶！菩萨当作是念：‘我不应求世间之药，当求出世间药。’修一切善根，是众智药。往至四方，随众生病如实治之。 “复次迦叶！云何为出世智药？谓因缘智、无我人寿命智，解一切诸法空无恐怖之心，彼作是观，何者心欲？何者怒痴？为过去耶？为未来现在耶？若过去者，去心以灭；若未来者，来心未起；若现在者、现心不住。如是迦叶！心未来、不在内、亦不在外，亦不在两中间。心者非色不可见，亦无对、无见、无知、无住、无余倚。迦叶！心者一切诸佛，不已见、不当见、不今见，若一切诸佛，不已见、不当见、不今见者，云何知有所行？但以颠倒想故有诸法行。诸法者如幻化之法，受种种生故，是心如风远行，不可持故；心如流水，不可住故；心如灯炎，缘相续故；心如电光，时不住故；是心如雾，外事秽故；心如猕猴，贪一切境界故；心如画师，造种种行故；心不得住，随众结故；心独无侣，常乐驰走故；是心如王，一切法之首故；是心如母，生一切苦故；是心如炎，聚散一切诸善根故；是心如鱼钩，苦有乐想故；是心如梦，无我有我想故；是心如蝇，不净有净想 现代汉语译本： 再者，迦叶！假设三千大千世界所有有情众生，都像耆域（Jivaka，古代名医）医王一样精通医术。如果有人问他们：‘用什么药可以治疗众生的疾病？’他们都无法回答，只有菩萨才能全部回答。因此，迦叶！菩萨应当这样想：‘我不应该寻求世间的药物，应当寻求出世间的药物。’修习一切善根，这就是众智之药。前往四方，随顺众生的病症如实地治疗他们。 再者，迦叶！什么才是出世间的智慧之药呢？就是指因缘的智慧、无我、无人、无寿命的智慧，理解一切诸法空性，没有恐惧之心。他们这样观察：什么是心欲？什么是嗔怒和愚痴？是属于过去吗？是属于未来还是现在呢？如果是过去，过去的心已经灭尽；如果是未来，未来的心尚未生起；如果是现在，现在的心也无法停留。像这样，迦叶！心不在未来，不在内，也不在外，也不在两者之间。心不是色法，不可见，也没有对立，没有见，没有知，没有住，没有其余的依靠。迦叶！心是一切诸佛，过去没有见过，未来不会见到，现在也见不到。如果一切诸佛，过去没有见过，未来不会见到，现在也见不到，那么如何知道有所行呢？只是因为颠倒妄想，所以才有诸法的运行。诸法就像幻化之法，因为接受种种的生，所以心像风一样远行，无法把握；心像流水，无法停留；心像灯焰，因缘相续；心像闪电，瞬间不住；心像雾气，被外在事物所污染；心像猕猴，贪恋一切境界；心像画师，创造种种行为；心无法停留，随顺众多的因缘；心孤独无伴，常常喜欢奔走；心像国王，是一切法的首领；心像母亲，产生一切痛苦；心像火焰，聚集和散失一切善根；心像鱼钩，在痛苦中产生快乐的想法；心像梦境，无我却有我执；心像苍蝇，在不净中产生清净的想法。
English
English version: Furthermore, Kashyapa! Suppose all sentient beings in the three thousand great thousand worlds were as skilled in medicine as the physician king Jivaka. If someone were to ask them, ‘What medicine can cure the diseases of beings?’ they would all be unable to answer. Only a Bodhisattva can answer all of them. Therefore, Kashyapa! A Bodhisattva should think thus: ‘I should not seek worldly medicine; I should seek transcendental medicine.’ Cultivating all roots of goodness is the medicine of all wisdom. Going to the four directions, they treat beings according to their illnesses as they truly are. Furthermore, Kashyapa! What is transcendental wisdom medicine? It refers to the wisdom of dependent origination, the wisdom of no-self, no person, and no lifespan, understanding that all dharmas are empty, without fear. They observe thus: What is the desire of the mind? What is anger and delusion? Does it belong to the past? Does it belong to the future or the present? If it is the past, the past mind has ceased; if it is the future, the future mind has not yet arisen; if it is the present, the present mind does not abide. Thus, Kashyapa! The mind is not in the future, not within, not without, nor in between. The mind is not form, it is invisible, without opposition, without seeing, without knowing, without abiding, without any other reliance. Kashyapa! The mind is all Buddhas, not seen in the past, will not be seen in the future, and is not seen now. If all Buddhas have not seen it in the past, will not see it in the future, and do not see it now, how can one know that there is any action? It is only because of inverted thoughts that there is the operation of dharmas. Dharmas are like illusions, because they receive various births, therefore the mind is like the wind, traveling far away, impossible to grasp; the mind is like flowing water, impossible to stop; the mind is like a lamp flame, with causes and conditions continuing; the mind is like lightning, not abiding for a moment; the mind is like fog, defiled by external matters; the mind is like a monkey, greedy for all realms; the mind is like a painter, creating various actions; the mind cannot abide, following the many conditions; the mind is alone without a companion, always liking to run; the mind is like a king, the head of all dharmas; the mind is like a mother, giving rise to all suffering; the mind is like a flame, gathering and scattering all roots of goodness; the mind is like a fishhook, having the thought of pleasure in suffering; the mind is like a dream, having the thought of self where there is no self; the mind is like a fly, having the thought of purity in impurity. --------------------------------------------------------------------------------