Chinese
菩萨住于空界，彼闻诸法而不恐惧，于一切法亦无畏懅无所疑难，用了诸法故，闻诸所说，不恐不懅而无畏怖。” 文殊师利谓须菩提：“从何致畏？” 答曰：“用贪见身故，而有恐畏。” 文殊师利曰：“菩萨以知贪身，于一切法所说不畏，亦无怖懅。” 须菩提问：“文殊师利！假使菩萨了寂，不贪身云何得道？” 文殊师利答曰：“唯，须菩提！菩萨不见得道知贪身，设使菩萨见得道知贪身者，是故不得道。” 须菩提曰：“唯，文殊师利！菩萨为行大善权用，菩萨见贪身不得道？” 文殊师利曰：“唯，须菩提！菩萨蒙智慧善权，为是菩萨圣性，以故菩萨知贪身不得道。譬如取大利斧断截大树，段段解之还着故处，续复如故终不躄地，如是菩萨有智慧善权为圣性，以故菩萨知贪身不得道。或时天大雨树生茂盛故，有茎节枝叶华实，有益一切；如是菩萨，行大悲慈知贪身者，现生三界种种形类，随其色貌以益众生。又，须菩提！或作暴雨疾风吹堕其树，菩萨以大智慧，放柔软大雨，在佛树下便复现堕。” 尔时，世尊赞文殊师利曰：“善哉，善哉！文殊师利！快说诸菩萨智慧善权而为圣性，乃如是乎为说大慈大悲法行。今，文殊师利！且复听我所言。譬如 现代汉语译本：菩萨安住于空性的境界，他们听闻一切法而不感到恐惧，对于一切法也没有畏惧和疑惑，因为他们已经理解了诸法的实相。所以，听闻任何说法，都不会感到恐惧和害怕。 文殊师利（Manjushri，智慧的象征）问须菩提（Subhuti，解空第一）: '恐惧从何而来？' 须菩提回答说：'因为贪恋执着于自身，所以产生恐惧。' 文殊师利说：'菩萨因为了知贪恋自身的虚妄，所以对于一切法所说的道理都不会畏惧，也不会感到害怕。' 须菩提问：'文殊师利！如果菩萨证悟了寂灭的境界，不贪恋自身，又如何能够得道呢？' 文殊师利回答说：'是的，须菩提！菩萨不是因为见到得道而了知贪恋自身，如果菩萨因为见到得道才了知贪恋自身，那么他们就不能得道。' 须菩提说：'是的，文殊师利！菩萨是为了运用伟大的善巧方便，难道菩萨因为见到贪恋自身就不能得道吗？' 文殊师利说：'是的，须菩提！菩萨凭借智慧的善巧方便，这是菩萨的圣性，因此菩萨了知贪恋自身是不能得道的。譬如，用锋利的大斧砍断大树，将树木一段段地分解，再放回原来的地方，恢复如初，最终也不会倒塌。同样，菩萨拥有智慧的善巧方便作为圣性，因此菩萨了知贪恋自身是不能得道的。有时，天下大雨，树木生长茂盛，长出茎干、枝叶、花朵和果实，利益一切众生；同样，菩萨奉行大慈大悲，即使了知贪恋自身，也会显现在三界中各种各样的形态，随顺众生的不同面貌来利益他们。此外，须菩提！有时狂风暴雨会吹落树木，菩萨以大智慧，降下柔和的大雨，在佛树下，树木便会再次显现。' 这时，世尊（Lord Buddha）赞叹文殊师利说：'说得好啊，说得好啊！文殊师利！你真是善于解说诸菩萨的智慧善巧方便，并且以此作为圣性，能够如此阐述大慈大悲的法行。现在，文殊师利！请你再听我说。譬如……'
English
English version: A Bodhisattva dwelling in the realm of emptiness, they hear all dharmas without fear, and have no dread or doubt regarding any dharma. Because they have understood all dharmas, they hear all that is said without fear, dread, or terror. Manjushri (symbol of wisdom) said to Subhuti (foremost in understanding emptiness): 'From where does fear arise?' He replied: 'From greed and attachment to the body, fear arises.' Manjushri said: 'Because a Bodhisattva knows the nature of greed for the body, they are not afraid of anything said about any dharma, nor do they have any dread or terror.' Subhuti asked: 'Manjushri! If a Bodhisattva understands quiescence and is not attached to the body, how can they attain enlightenment?' Manjushri replied: 'Yes, Subhuti! A Bodhisattva does not understand greed for the body by seeing enlightenment. If a Bodhisattva were to understand greed for the body by seeing enlightenment, then they would not attain enlightenment.' Subhuti said: 'Yes, Manjushri! A Bodhisattva practices great skillful means. Does a Bodhisattva not attain enlightenment because they see greed for the body?' Manjushri said: 'Yes, Subhuti! A Bodhisattva relies on the skillful means of wisdom, which is the holy nature of a Bodhisattva. Therefore, a Bodhisattva knows that they cannot attain enlightenment through greed for the body. For example, if one takes a large, sharp axe to cut down a large tree, chopping it into sections and then putting them back in their original place, it will return to its original state and never fall to the ground. Similarly, a Bodhisattva has the skillful means of wisdom as their holy nature, and therefore a Bodhisattva knows that they cannot attain enlightenment through greed for the body. Sometimes, when there is heavy rain, the tree grows lushly, producing stems, branches, leaves, flowers, and fruits, benefiting all beings. Similarly, a Bodhisattva, practicing great compassion and knowing greed for the body, manifests in various forms and appearances in the three realms, benefiting beings according to their appearances. Furthermore, Subhuti! Sometimes a violent storm blows down the tree, but the Bodhisattva, with great wisdom, sends down gentle rain, and the tree reappears under the Buddha tree.' At that time, the Lord Buddha praised Manjushri, saying: 'Excellent, excellent! Manjushri! You have skillfully explained the wisdom and skillful means of the Bodhisattvas, and that this is their holy nature. You have thus explained the practice of great compassion. Now, Manjushri! Listen further to what I say. For example...' --------------------------------------------------------------------------------
Chinese
有国既强且大，云雾四起，放大热石欲焚其国，所有草木皆当被烧，复雨洪水渧如车轴，令诸草木普得生长；如是，文殊师利！菩萨雨于智慧善权，方便示现入一切愚痴凡夫之士，教授诸冥现贤圣行，为生死奉律人示义令悦。 “譬如有香树，其根香、茎香、枝香、叶香、华香、实香，各各别异；如是菩萨以智慧事自然之性，随一切人之所欲，从其本行而为说法，各令欢喜其心开解，不舍大悲之本。 “譬如大摩尼珍宝，名曰释迦惟罗迦，天帝释着此宝时，照其被服、婇女、舍宅、讲堂、宫殿，一切皆见清净光明，大明月宝亦无念也；如是菩萨明慧之果，清净解脱如明月宝，普现诸义永无想念。” 佛言：“文殊师利！譬如有大明月宝，名曰施一切愿，随众所欲，皆令具足而得所饶，施诸愿宝亦无念也；如是菩萨清净如宝，具足众生诸所欲愿，其菩萨者亦无想念。 “譬如虚空之中，有大火起复放大雨，其于虚空不寒不热；如是菩萨处三界火中，若在寂寞无为之界无寒无热。 “譬如彼虚空中，令生毒树，复生药树，其毒树者不害虚空，其药树香无所除净；如是菩萨，以善权方便，入诸毒树令得成就，以药树茎节护诸根本，众垢尘劳不着菩萨，除净诸根亦无所净，俱入二事无所沾污。 现代汉语译本： 如果有一个国家既强大又富饶，突然间云雾四起，接着又放出巨大的热石想要焚烧这个国家，所有的草木都将被烧毁。然后又下起像车轴一样粗大的暴雨，让所有的草木都得以生长。文殊师利（Manjushri，智慧的象征）！菩萨也是这样，降下智慧和善巧方便的雨水，为了方便示现而进入一切愚痴凡夫之中，教导那些在黑暗中的人，使他们显现贤圣的行为，为那些在生死轮回中奉行戒律的人阐释真义，使他们心生喜悦。 ‘譬如有一种香树，它的根是香的，茎是香的，枝是香的，叶是香的，花是香的，果实也是香的，而且各自的香味都不同。菩萨也是这样，以智慧来处理事物，顺应自然的规律，根据每个人的愿望，从他们原本的修行出发，为他们说法，使他们各自欢喜，内心开悟，并且不舍弃大悲的根本。’ ‘譬如有一颗巨大的摩尼（Mani，宝珠）珍宝，名字叫做释迦惟罗迦（Shakraviloka，帝释天之眼），天帝释（Indra，众神之王）佩戴这颗宝珠时，它能照亮他的衣服、侍女、住所、讲堂、宫殿，一切都能看见清净的光明，即使是大明月宝也无法与之相比。菩萨也是这样，明慧的果报，清净解脱就像明月宝一样，普遍显现诸义，永远没有妄想和执念。’ 佛说：‘文殊师利！譬如有一颗巨大的明月宝，名字叫做施一切愿（Sarva-ishvara，能施予一切愿望），随着众生的愿望，都能使他们满足，得到饶益，施予诸愿宝也没有任何念想。菩萨也是这样，清净如宝，具足众生的一切愿望，这位菩萨也没有任何念想。’ ‘譬如在虚空之中，既有大火升起，又有大雨降下，但虚空本身既不感到寒冷，也不感到炎热。菩萨也是这样，身处三界（Trailokya，欲界、色界、无色界）的火焰之中，即使身处寂寞无为的境界，也不会感到寒冷或炎热。’ ‘譬如在那虚空中，既能生长毒树，又能生长药树，毒树不会损害虚空，药树的香气也不会消除任何东西。菩萨也是这样，以善巧方便进入各种毒树之中，使它们得以成就，用药树的茎节来保护根本，各种污垢尘劳不会沾染菩萨，消除各种根尘烦恼，但也没有任何东西被真正消除，同时进入这两种境界，却不会被任何事物所沾污。’
English
English version: If a country is both strong and large, suddenly clouds and mists arise, followed by the release of huge hot stones intending to burn the country, and all the plants and trees will be burned. Then heavy rain falls like cart axles, allowing all the plants and trees to grow. Manjushri (Manjushri, symbol of wisdom)! The Bodhisattva is also like this, raining down wisdom and skillful means, entering into all ignorant ordinary people for the sake of convenient manifestation, teaching those in darkness, causing them to manifest virtuous and holy conduct, and explaining the true meaning to those who uphold the precepts in the cycle of birth and death, causing them to rejoice. 'For example, there is a fragrant tree whose roots are fragrant, its stems are fragrant, its branches are fragrant, its leaves are fragrant, its flowers are fragrant, and its fruits are also fragrant, and each fragrance is different. The Bodhisattva is also like this, handling affairs with wisdom, following the laws of nature, according to each person's wishes, speaking the Dharma from their original practice, causing them to rejoice, opening their hearts, and not abandoning the root of great compassion.' 'For example, there is a great Mani (Mani, jewel) treasure called Shakraviloka (Shakraviloka, the eye of Indra), when Indra (Indra, King of the Gods) wears this treasure, it can illuminate his clothes, attendants, dwellings, lecture halls, palaces, and everything can be seen with pure light, even the great bright moon treasure cannot compare. The Bodhisattva is also like this, the fruit of bright wisdom, pure liberation is like a bright moon treasure, universally manifesting all meanings, and never having delusions and attachments.' The Buddha said: 'Manjushri! For example, there is a great bright moon treasure called Sarva-ishvara (Sarva-ishvara, able to grant all wishes), according to the wishes of all beings, it can satisfy them and benefit them, and giving wish-fulfilling treasures has no thought. The Bodhisattva is also like this, pure as a treasure, fulfilling all the wishes of all beings, and this Bodhisattva has no thought either.' 'For example, in the empty space, there is both a great fire rising and a great rain falling, but the empty space itself feels neither cold nor hot. The Bodhisattva is also like this, being in the fire of the three realms (Trailokya, the desire realm, the form realm, and the formless realm), even if he is in a lonely and inactive state, he will not feel cold or hot.' 'For example, in that empty space, both poisonous trees and medicinal trees can grow, the poisonous trees do not harm the empty space, and the fragrance of the medicinal trees does not eliminate anything. The Bodhisattva is also like this, entering into various poisonous trees with skillful means, enabling them to be accomplished, using the stems and nodes of medicinal trees to protect the roots, various defilements and dust do not cling to the Bodhisattva, eliminating various root afflictions, but nothing is truly eliminated, entering both realms at the same time, but not being defiled by anything.' --------------------------------------------------------------------------------
Chinese
“譬如穿漏之器，但补一处令不得漏，舍余不补而皆穿漏；如是菩萨，所住常定具大神通无有异漏，有所住者便现别异之漏，示现出生随一切本而为说法。 “譬如骐骥高足强而有势，守护马畜不贪卫己；如是菩萨，立大慈悲强而有势，超越诸力救护众人，不自念身。 “譬如猛师子者，百兽之王无所惧也，唯畏大火；如是菩萨，亦无所畏，畏堕弟子、缘觉之地。 “譬如伊罗漫龙王，虽为畜兽皆能示现清净变化，悉是帝释本德所致；如是菩萨，假使堕于畜兽之中，则能现说诸清净法，随其本行而开导之。 “譬如钻木出火明珠放光，其于二者俱有所益；如是，文殊师利！其有初发意及坐佛树下后当发意，此二菩萨，俱除一切众垢之尘烧诸勤苦。 “譬如诸树种种各各有名，其色不同、枝叶各异、华实不相类，此诸树者，皆因四大而得滋茂；如是菩萨，奉若干行积众德本，皆用成道意，悉劝助一切智而得成就。 “譬如转轮圣王在所至奏，七宝、四种兵皆悉从之；如是菩萨，得善权方便智慧度无极，无所不入，一切诸道品之法皆悉随从。 “譬如羯随之鸟王，假使堕于罗网之中，续出哀音；如是，文殊师利！设使菩萨而堕樔窟，未了佛法不坏贪身、不出三界，续 现代汉语译本 ‘譬如一个有漏洞的器皿，仅仅修补一个地方使它不再漏水，而其余的地方不修补，仍然到处漏水；如同菩萨一样，安住于常定的境界，具备广大的神通，本来没有其他的过失，如果有所执著，就会显现出其他的过失，示现出生，随顺一切众生的根性而为他们说法。 ‘譬如一匹骏马，脚力强健而且有气势，它守护其他的马匹，却不贪图保护自己；如同菩萨一样，立足于广大的慈悲心，强健而且有气势，超越一切力量，救护所有的众生，不顾念自己的身体。 ‘譬如一只勇猛的狮子，是百兽之王，没有什么可以畏惧的，唯独害怕大火；如同菩萨一样，也没有什么可以畏惧的，只是害怕堕入声闻弟子和缘觉的境界。 ‘譬如伊罗漫龙王（Iraman Dragon King，龙王名），即使身为畜生，也能够示现清净的变化，这都是帝释天（帝释，佛教的护法神）原本的功德所致；如同菩萨一样，即使堕落到畜生道中，也能宣说各种清净的佛法，随顺他们原本的修行而开导他们。 ‘譬如钻木取火，明珠放出光明，这两者都对人有所利益；如同文殊师利（Manjushri，菩萨名）！那些最初发菩提心的人，以及坐在菩提树下之后将要发菩提心的人，这两类菩萨，都能去除一切污垢的尘埃，焚烧各种勤苦。 ‘譬如各种树木，各有各的名称，它们的颜色不同、枝叶各异、花和果实也不相同，这些树木，都是因为四大（地、水、火、风）的滋养才能生长茂盛；如同菩萨一样，奉行各种不同的修行，积累各种功德的根本，都是为了成就佛道，全部用来帮助一切智（Sarvajna，佛的智慧），从而得以成就。 ‘譬如转轮圣王（Chakravarti，拥有轮宝的统治者）所到之处，七宝（Seven Treasures，统治者的七种宝物）、四种军队都跟随他；如同菩萨一样，得到善巧方便的智慧波罗蜜（Prajnaparamita，智慧到彼岸），无所不入，一切三十七道品（Thirty-seven Limbs of Enlightenment，通往觉悟的三十七种修行方法）的佛法都跟随他。 ‘譬如羯随之鸟王（Karavika Bird King，鸟名），即使落入罗网之中，仍然发出哀伤的声音；如同文殊师利（Manjushri，菩萨名）！假设菩萨堕入恶劣的环境，未能明了佛法，不舍弃对身体的贪爱，不能脱离三界（Three Realms，欲界、色界、无色界），仍然会继续...