Chinese
之食在讲堂上。’佛告阿难：‘汝挝揵椎聚比丘众。’我白佛言：‘唯然，世尊！大比丘众其数甚多，一钵饭食何所足乎？’佛言阿难：‘且止，默然而行。假使满三千大千世界中人，百千岁共食此饭终不耗减。所以者何？文殊师利圣旨神化，令此钵食无有尽时，文殊师利智慧具足神通所立，兴造布施以度无极。’ “阿难受教即挝揵椎，会众比丘，一钵饭出种种滋味，肴膳甚美甘醲无量，譬如众器各盛殊异若干之味，皆以供养诸比丘众及诸菩萨，悉得充满，其钵之馔如故不尽。 文殊师利现宝藏经卷上 大正藏第 14 册 No. 0461 佛说文殊师利现宝藏经 佛说文殊师利现宝藏经卷下 西晋月氏三藏竺法护译 “于是，天魔波旬念欲娆固文殊师利所馔供膳，化作四万比丘，着弊坏裂衣、垢秽臭处持破钵住、胸背悉露、面貌丑恶、跛蹇秃偻，心怀遑懅而坐众中，亦复持钵受种种供，其钵饭食亦不减尽。波旬所化比丘而极大食，钵无缺减，文殊师利现威神之变，令诸化比丘钵食常满，抟食在口噎不得咽，手食向口手齐口止，而皆躄地不能自安。 “于是，文殊师利问魔波旬：‘此诸比丘，何故不食？’波旬答曰：‘今诸比丘将欲死矣，得无以杂毒食与之乎？’文殊 现代汉语译本：在讲堂上供养食物。’佛告诉阿难：‘你敲击犍椎（一种召集僧众的法器），召集比丘众。’我禀告佛说：‘是的，世尊！大比丘众数量众多，一钵饭食怎么足够呢？’佛说阿难：‘暂且停止，默默地去做。假使充满三千大千世界中的人，用百千年的时间共同食用这钵饭，最终也不会减少。这是为什么呢？文殊师利（Manjusri）的圣旨具有神力，令这钵饭食没有穷尽的时候，文殊师利智慧具足，神通所立，兴起建造布施，以此来度化无极众生。’ 阿难接受教诲，就敲击犍椎，召集众比丘，一钵饭中出现种种滋味，菜肴膳食非常美味，甘甜浓郁，数量无量，譬如各种器皿各自盛放不同种类的味道，都用来供养各位比丘众以及各位菩萨，全部都得到充满，那钵中的饭食仍然像原来一样没有减少。 《文殊师利现宝藏经》卷上 大正藏第 14 册 No. 0461 佛说文殊师利现宝藏经 《佛说文殊师利现宝藏经》卷下 西晋月氏三藏竺法护译 ‘于是，天魔波旬（Mara Papiyas）心想扰乱和阻碍文殊师利所准备的供膳，化作四万比丘，穿着破烂的衣服、污秽臭气熏天，拿着破钵，胸背都露在外面，面貌丑陋，跛脚驼背，心中惊慌恐惧地坐在大众之中，也拿着钵接受各种供养，他们的钵中饭食也没有减少。波旬所变化的这些比丘非常能吃，钵中的饭食却没有减少，文殊师利显现威神变化，让这些化现的比丘钵中的食物总是满的，想把饭团塞进嘴里却咽不下去，手拿着食物伸向嘴边，手到嘴边就停止了，全都瘫倒在地，不能自安。 ‘于是，文殊师利问魔波旬：‘这些比丘，为什么不吃东西？’波旬回答说：‘这些比丘快要死了，是不是因为你给他们吃了有毒的食物？’文殊
English
English version: ‘The food was being offered in the lecture hall.’ The Buddha told Ananda: ‘Strike the ghanta (a bell-like instrument used to assemble the monastic community) to gather the assembly of monks.’ I said to the Buddha: ‘Yes, World Honored One! The assembly of great monks is very numerous, how can one bowl of food be sufficient?’ The Buddha said to Ananda: ‘Stop for now, and proceed silently. Even if people filling the three thousand great thousand worlds were to eat this food together for hundreds of thousands of years, it would not be depleted. Why is that? Manjusri's (Manjusri) sacred decree has divine power, causing this bowl of food to never be exhausted. Manjusri's wisdom is complete, established by supernatural powers, initiating construction and giving to liberate limitless beings.’ Ananda, receiving the teaching, struck the ghanta, gathering the assembly of monks. From one bowl of food emerged various flavors, the dishes and meals were very delicious, sweet and rich, immeasurable in quantity, like various vessels each holding different kinds of flavors, all used to offer to the assembly of monks and all the Bodhisattvas, all were filled, and the food in the bowl remained as before, not diminished. Manjusri Manifests the Treasure Trove Sutra, Volume 1 Taisho Tripitaka Volume 14, No. 0461 The Sutra Spoken by the Buddha on Manjusri's Manifestation of the Treasure Trove The Sutra Spoken by the Buddha on Manjusri's Manifestation of the Treasure Trove, Volume 2 Translated by Dharmaraksa, a Tripitaka Master from Yuezhi of the Western Jin Dynasty ‘Then, the Mara Papiyas (Mara Papiyas), intending to disturb and obstruct the food offering prepared by Manjusri, transformed into forty thousand monks, wearing tattered and torn clothes, filthy and foul-smelling, holding broken bowls, with their chests and backs exposed, faces ugly, limping and hunchbacked, sitting among the assembly with fearful hearts, also holding bowls to receive various offerings, and the food in their bowls did not diminish. These monks transformed by Mara were extremely gluttonous, but the food in their bowls did not decrease. Manjusri manifested a transformation of divine power, causing the food in the bowls of these transformed monks to always be full. They tried to stuff the food into their mouths but could not swallow it, their hands holding food reaching their mouths, but stopping at the mouth, and they all collapsed to the ground, unable to find peace. ‘Then, Manjusri asked Mara Papiyas: ‘Why are these monks not eating?’ Mara replied: ‘These monks are about to die, is it because you gave them poisoned food?’ Manjusri --------------------------------------------------------------------------------
Chinese
师利曰：‘无毒之人，岂复行毒耶！身无垢秽，宁以垢毒用与人耶！有淫怒痴是则为毒，于菩萨怀来法品律仪者无此众毒。所谓之毒，用者无黠恩爱之着，是我所非我所见，因缘罪福名色所行，不等而造所缘，有我见人诸盖受住贪身着念，有诸种受诸入，住在三界，有取有受、有卒有暴、有往有来，贪身为碍有寿命，近着想念清净瞋恚蔽立，不了十二因缘之本。诤讼诸见无断自见，有念有知轻慢，有净想不净想分数众事，谓足观有无及诸业诸恩爱，是我所无所行，畏于空。谓有二欲度二想，于无想有堕想，无有愿起无想，无有得作有想，于无行行起种说想，起二欲作度想，于菩萨法品为非法想，为邪见行有正法观想，于恶知识为善友想。乱佛行诽谤正法，自贡高无所救护，斗讼骂詈至诚为妄语想，虚欺为诚谛想，犯诸淫欲为住想，于诸有为安隐想，于生死为教授起见想，坏泥洹之所现。’ “文殊师利曰：‘波旬！如是像法行为是毒，于佛法教而无有也。甘露教为佛教一，安隐教为佛教二，无放逸教为佛教三，无怨恨教为佛教四，无受住教为佛教五，正法藏教为佛教六，无诤讼教为佛教七，无所起教为佛教八，彼我无执教为佛教九，不诽谤教为佛教十。 “‘救念拥护教为佛教一，寂寞恬然无所生教为佛 现代汉语译本 舍利弗说：‘没有毒的人，怎么会再去施毒呢！自身没有污垢，怎么会把污垢毒害用来给人呢！有淫欲、嗔怒、愚痴，这就是毒。对于怀有菩萨法品律仪的人来说，没有这些毒。所谓的毒，在于使用它的人没有智慧，执着于恩爱，认为有‘我’和‘非我’的见解，被因缘、罪福、名色所驱使，不平等地造作所缘，有‘我见’，人被各种烦恼所覆盖，执着于身体，贪恋不舍，有各种感受和各种感官的进入，住在三界之中，有取、有受、有突然、有暴烈、有往、有来，贪恋身体成为障碍，执着于寿命，接近并执着于清净的念头，被嗔恚所蒙蔽，不能了解十二因缘的根本。争论诉讼，各种见解没有断绝，只看到自己的见解，有念头，有知觉，轻慢他人，有清净的想法和不清净的想法，区分各种事物，认为观察事物有有和无，以及各种业和各种恩爱，认为有‘我’和‘无我’的所作所为，畏惧于空。认为有二种欲望，度过二种想法，对于无想有堕落的想法，没有愿望而生起无想，没有得到而造作有想，对于无行而行，生起各种说法和想法，生起二种欲望而造作度脱的想法，对于菩萨的法品认为是非法，以邪见的行为而有正法的观想，把恶知识当作善友。扰乱佛的修行，诽谤正法，自高自大，没有救护，争斗诉讼，谩骂，把虚妄当作真诚的想法，把虚假欺骗当作诚实的想法，犯各种淫欲认为是安住，对于各种有为法认为是安稳，对于生死认为是教授而生起见解，破坏了涅槃的显现。’ 文殊师利说：‘波旬！像这样的像法行为就是毒，在佛法教义中是没有的。甘露教是佛教的第一种教义，安隐教是佛教的第二种教义，无放逸教是佛教的第三种教义，无怨恨教是佛教的第四种教义，无受住教是佛教的第五种教义，正法藏教是佛教的第六种教义，无诤讼教是佛教的第七种教义，无所起教是佛教的第八种教义，彼我无执教是佛教的第九种教义，不诽谤教是佛教的第十种教义。 救念拥护教是佛教的第一种教义，寂寞恬然无所生教是佛
English
English version Shariputra said: 'How could a person without poison administer poison again! If one's body is without defilement, how could one use defilement and poison to give to others! Having lust, anger, and ignorance, these are poisons. For those who cherish the precepts of the Bodhisattva's Dharma, there are none of these poisons. The so-called poison lies in the fact that the user lacks wisdom, is attached to love and affection, holds the views of 'I' and 'not-I', is driven by causes and conditions, sin and merit, name and form, unequally creating what is conditioned, having the 'I-view', people are covered by various afflictions, clinging to the body, greedily unwilling to let go, having various feelings and various sense entrances, dwelling in the three realms, having grasping, having receiving, having suddenness, having violence, having going, having coming, greedily clinging to the body becomes an obstacle, clinging to life, approaching and clinging to pure thoughts, being blinded by anger, unable to understand the root of the twelve links of dependent origination. Arguing and litigating, various views are not cut off, only seeing one's own views, having thoughts, having awareness, belittling others, having pure thoughts and impure thoughts, distinguishing various matters, thinking that observing things has existence and non-existence, as well as various karmas and various affections, thinking that there are 'I' and 'not-I' in what is done, fearing emptiness. Thinking that there are two kinds of desires, passing through two kinds of thoughts, having the thought of falling into non-thought, without a wish arising in non-thought, without obtaining creating thought, acting in non-action, giving rise to various sayings and thoughts, giving rise to two kinds of desires and creating the thought of liberation, considering the Bodhisattva's Dharma to be non-Dharma, having the contemplation of the right Dharma with the behavior of wrong views, regarding evil teachers as good friends. Disturbing the practice of the Buddha, slandering the right Dharma, being arrogant and self-important, without protection, fighting and litigating, cursing, taking falsehood as a sincere thought, taking deception as a truthful thought, committing various acts of lust and desire as dwelling, considering various conditioned dharmas as peaceful and secure, considering birth and death as teachings and giving rise to views, destroying the manifestation of Nirvana.' Manjushri said: 'Mara! Such Dharma-resembling behavior is poison, and it does not exist in the Buddha's teachings. The nectar teaching is the first teaching of Buddhism, the peaceful and secure teaching is the second teaching of Buddhism, the non-negligence teaching is the third teaching of Buddhism, the non-resentment teaching is the fourth teaching of Buddhism, the non-attachment teaching is the fifth teaching of Buddhism, the treasury of the right Dharma teaching is the sixth teaching of Buddhism, the non-contention teaching is the seventh teaching of Buddhism, the non-arising teaching is the eighth teaching of Buddhism, the non-attachment to self and others teaching is the ninth teaching of Buddhism, the non-slander teaching is the tenth teaching of Buddhism.' 'The teaching of saving, remembering, protecting is the first teaching of Buddhism, the teaching of quietude and tranquility without arising is the Buddha --------------------------------------------------------------------------------
Chinese
教二，以净复净澹泊无所然教为佛教三，以正怀来平等明教为佛教四，无怒善立教为佛教五，尊复尊积诸善本教为佛教六，已脱复脱教为佛教七，化诸异道教为佛教八，一切众欲慧者无有也此教者则为佛教九，无终始死生教为佛教二十。 “‘定意教为佛教(本阙一法)二，意止教为佛教三，平等断教为佛教四，一切诸恶无所造神足教为佛教五，身意寂无有二根教为佛教六，为众信最力教为佛教七，一切尘劳无现不现觉意教为佛教八，普了觉体解道教为佛教九，所行无衍寂寞教为佛教三十。 “‘恬然无争教为佛教一，来诸解脱审谛教为佛教二，无怒辩慧教为佛教三，法义无分离非常苦空愁悒教为佛教四，有赞叹骂詈者而无我教为佛教五，降伏诸道令得静然教为佛教六，至无为心度无极教为佛教七，度彼诸岸发善权教为佛教八，以慈悲护群生教为佛教九，无害意愍哀之教为佛教四十。 “‘脱诸所有被德铠教为佛教一，无所乐无所造无所语敏教为佛教二，所作已办兴智慧教为佛教三，无贡高诸念不断三宝教为佛教四，发菩萨意安一切令清净教为佛教五，用不起诸有故。’ “说是语时，其诸天子从魔波旬来者，五百天子发无上正真道意，俱而说曰：‘唯，世尊！我等亦当如是奉佛法教。’佛 现代汉语译本： ‘教导以清净来回复清净，澹泊无所执着的教义是佛教三；教导以正直的心怀来达到平等光明的教义是佛教四；教导不起嗔怒，善良立身的教义是佛教五；教导尊敬又尊敬，积累各种善的根本的教义是佛教六；教导已经解脱又再解脱的教义是佛教七；教化各种不同的外道的教义是佛教八；一切众生的欲望，有智慧的人都没有的教义，这样的教义就是佛教九；教导没有终始、没有生死轮回的教义是佛教二十。 ‘教导专注于禅定的教义是佛教（此处原文缺少一种法）；教导停止妄念的教义是佛教三；教导平等断除烦恼的教义是佛教四；教导一切诸恶都不造作，修持神足通的教义是佛教五；教导身心寂静，没有二元对立的根源的教义是佛教六；教导为了众生的信仰而努力的教义是佛教七；教导一切尘世的劳苦，无论显现与否，都要觉悟的教义是佛教八；教导普遍了知觉悟的本体，理解道路的教义是佛教九；教导所行之事没有偏差，寂静无为的教义是佛教三十。 ‘教导恬淡自然，没有争斗的教义是佛教一；教导带来各种解脱，审慎谛察真理的教义是佛教二；教导没有嗔怒，善于辩论和拥有智慧的教义是佛教三；教导佛法义理没有分离，认识到世事无常、皆是苦空，从而消除忧愁烦恼的教义是佛教四；教导即使有人赞叹或谩骂，内心也没有‘我’的执着的教义是佛教五；教导降伏各种外道，使他们得到平静安宁的教义是佛教六；教导达到无为的境界，以无限的心来度化众生的教义是佛教七；教导度过生死轮回的此岸，到达涅槃的彼岸，发起善良的权宜之计的教义是佛教八；教导以慈悲之心来保护众生的教义是佛教九；教导没有加害之心，以怜悯之心对待众生的教义是佛教四十。 ‘教导脱离各种执着，披上功德的铠甲的教义是佛教一；教导没有什么可贪恋，没有什么可造作，没有什么可说的，保持敏锐觉知的教义是佛教二；教导所作之事已经完成，兴起智慧的教义是佛教三；教导没有贡高我慢的念头，不断绝对三宝的信仰的教义是佛教四；教导发起菩萨的意愿，使一切众生都得到安乐清净的教义是佛教五；因为不生起各种执着。’ ‘说完这些话的时候，那些从魔波旬（Māra Pāpīyas，破坏者）那里来的天子们，有五百位天子发起了无上正真道（Anuttarā-samyak-saṃbodhi，无上正等正觉）的心意，一起说道：‘是的，世尊（Bhagavan，佛陀的尊称）！我们也应当这样奉行佛陀的教法。’