Chinese
大正藏第 14 册 No. 0468 文殊师利问经 No. 468 文殊师利问经卷上 梁扶南国三藏僧伽婆罗译 序品第一 如是我闻： 一时佛住王舍城耆阇崛山中，与大比丘众一千三百五十人俱，皆是阿罗汉，诸漏已尽无复烦恼，身心自在，心善解脱、慧善解脱，调伏诸根，摩诃那伽所作已办、可作已办，舍于重担已，到自事义，有使已尽，正智善解脱到，一切心自在。 其名曰：长老阿若憍陈如(此言已知，陈如姓也)、舍利弗、大目揵连(此言罗茯根，其父好啖此物因以为名)、摩诃迦叶、离婆多(此言常作声)、须婆吼(此言善脾)、阿难陀(此言大欢喜)，如是等一千三百五十阿罗汉。 复有一千三百凡夫比丘众，复有金刚菩萨、大势至菩萨、观世音菩萨、大德勇猛菩萨、无尽意菩萨、大意菩萨、文殊师利童子菩萨，如是等无数菩萨摩诃萨。 菩萨戒品第二 文殊师利白佛言：“世尊！我今欲问世尊胜语世间菩萨戒，愿为我说，我当谛听。” 佛告文殊师利：“我今当说，汝善谛听。不杀众生、不盗他财物、不非梵行、不起妄语、不饮酒，如是当忆。不歌舞倡伎、不着花香持天冠等、不坐卧高广大床、不过中食。若 现代汉语译本 大正藏第 14 册 No. 0468 《文殊师利问经》 No. 468 《文殊师利问经》卷上 梁扶南国三藏僧伽婆罗译 序品第一 如是我闻： 一时，佛住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，与一千三百五十位大比丘众在一起，他们都是阿罗汉（Arhat），诸漏已尽，没有了烦恼，身心自在，心善于解脱，智慧善于解脱，调伏了诸根，是摩诃那伽（Mahānāga，大龙）已经完成了该做的事，可以做的事也已经完成，舍弃了重担，到达了自己的目标，该断除的已经断除，以正智善于解脱，一切心都自在。 他们的名字是：长老阿若憍陈如（Ājñāta Kauṇḍinya，此言已知，陈如是他的姓）、舍利弗（Śāriputra）、大目揵连（Mahāmaudgalyāyana，此言罗茯根，他的父亲喜欢吃这种东西，因此用它来命名）、摩诃迦叶（Mahākāśyapa）、离婆多（Revata，此言常作声）、须婆吼（Subhūti，此言善脾）、阿难陀（Ānanda，此言大欢喜），像这样的有一千三百五十位阿罗汉。 还有一千三百位凡夫比丘众，还有金刚菩萨（Vajra Bodhisattva）、大势至菩萨（Mahāsthāmaprāpta Bodhisattva）、观世音菩萨（Avalokiteśvara Bodhisattva）、大德勇猛菩萨、无尽意菩萨（Akṣayamati Bodhisattva）、大意菩萨、文殊师利童子菩萨（Mañjuśrīkumārabhūta Bodhisattva），像这样的有无数的菩萨摩诃萨（Bodhisattva-mahāsattva）。 菩萨戒品第二 文殊师利（Mañjuśrī）对佛说：‘世尊！我现在想请问世尊殊胜的世间菩萨戒，希望您为我解说，我将仔细聆听。’ 佛告诉文殊师利：‘我现在要说了，你好好地听。不杀害众生、不偷盗他人的财物、不做不正当的梵行、不起妄语、不饮酒，要这样记住。不唱歌跳舞表演伎艺、不佩戴花香和天冠等装饰品、不坐卧在高大宽广的床上、不在中午之后进食。如果
English
English version T14 No. 0468 Mañjuśrī Questions Sutra No. 468 Mañjuśrī Questions Sutra, Volume 1 Translated by Saṃghavarman of Funan during the Liang Dynasty Chapter 1: Introduction Thus have I heard: At one time, the Buddha was dwelling in Mount Gṛdhrakūṭa (Vulture Peak) near Rājagṛha (Royal City), together with a great assembly of one thousand three hundred and fifty Bhikṣus (monks), all of whom were Arhats (worthy ones), their outflows (of defilements) exhausted, free from afflictions, their bodies and minds at ease, their minds well liberated, their wisdom well liberated, their senses subdued, Mahānāgas (great dragons), having done what was to be done, having completed what was to be completed, having cast off the heavy burden, having attained their own benefit, their bonds of existence completely destroyed, well liberated through right knowledge, their minds completely free. Their names were: the elders Ājñāta Kauṇḍinya (understood; Kauṇḍinya is his family name), Śāriputra, Mahāmaudgalyāyana (Radish root; his father liked to eat this, hence the name), Mahākāśyapa, Revata (constantly making sound), Subhūti (good temper), Ānanda (great joy), and so on, one thousand three hundred and fifty Arhats. There were also one thousand three hundred ordinary Bhikṣus, as well as Vajra Bodhisattva (Diamond Bodhisattva), Mahāsthāmaprāpta Bodhisattva (Great Strength Bodhisattva), Avalokiteśvara Bodhisattva (The Bodhisattva who observes the sounds of the world), a Bodhisattva of Great Virtue and Courage, Akṣayamati Bodhisattva (Inexhaustible Mind Bodhisattva), Mahāmati Bodhisattva (Great Mind Bodhisattva), Mañjuśrīkumārabhūta Bodhisattva (Mañjuśrī, the prince Bodhisattva), and countless other Bodhisattva-mahāsattvas (great beings). Chapter 2: The Bodhisattva Precepts Mañjuśrī (Gentle Glory) said to the Buddha: 'World Honored One! I now wish to ask the World Honored One about the supreme worldly Bodhisattva precepts. I hope you will explain them to me, and I will listen attentively.' The Buddha told Mañjuśrī: 'I will now explain them. Listen carefully. Do not kill living beings, do not steal the property of others, do not engage in unchaste conduct, do not lie, do not drink alcohol. Remember these things. Do not sing, dance, or perform music, do not wear flowers, fragrances, or heavenly crowns, do not sit or lie on high and large beds, do not eat after noon. If --------------------------------------------------------------------------------
Chinese
行此事，不成就三乘。何以故？以有犯故。发长二指当剃，或二月日若短而剃，是无学菩萨：若过二指，亦是无学菩萨。爪不得长得如一䵃麦。何以故？为搔痒故。若如此者，是分别菩萨。 “为供养佛、法、僧，并般若波罗蜜及父母兄弟，得畜财物。为起寺舍、为造像、为布施，若有此因缘，得受金银财物，无有罪过。若食抟当如鸡卵大，正食时，无因缘不得看他，是分别菩萨。 “不得卖、买，受他施物不得货卖，若施至亿万，亦皆应受。何以故？有因缘故。 “不以自身作恶，亦不教他。不得为利养故，赞叹他人。若为己杀，不得啖。若肉如材木、已自腐烂，欲食得食。文殊师利！若欲啖肉者，当说此咒： “‘多侄咃(此言如是) 阿捺摩阿捺摩(此言无我无我) 阿视婆多阿视婆多(此言无寿命无寿命) 那舍那舍(此言失失) 陀呵陀呵(此言烧烧) 婆弗婆弗(此言破破) 僧柯栗多弭(此言有为) 莎呵(此言除杀去)’ “此咒三说乃得啖肉。饭亦不应食。何以故？若无思惟，饭不应食。故何况当啖肉？” 尔时文殊师利复白佛言：“世尊！若得食肉者，《象龟经》、《大云经》、《指鬘经》、《楞伽经》等诸经，何故悉断？” 佛告文殊师利：“如 现代汉语译本： 做这些事，不能成就三乘（Sātriyāna，声闻乘、缘觉乘、菩萨乘）。为什么呢？因为有违犯的缘故。头发长出两指的长度应当剃掉，或者在两个月中的某一天，如果头发短也应当剃掉，这是无学菩萨（Asaikṣa-bodhisattva）的行为；如果超过两指的长度，也是无学菩萨的行为。指甲的长度不得超过一粒大麦的长度。为什么呢？为了避免搔痒。如果这样做，就是分别菩萨（Vikalpa-bodhisattva）的行为。 为了供养佛（Buddha）、法（Dharma）、僧（Saṃgha），以及般若波罗蜜（Prajñāpāramitā），还有父母兄弟，可以持有财物。为了建造寺庙、为了塑造佛像、为了布施，如果有这些因缘，可以接受金银财物，没有罪过。如果饭团的大小像鸡蛋那么大，在正餐时间，没有特殊原因不得看别人，这是分别菩萨的行为。 不得进行买卖，接受他人的施舍之物不得转卖，即使施舍的物品价值亿万，也应该接受。为什么呢？因为有因缘的缘故。 不要自己做恶事，也不要教唆他人。不得为了获得供养，赞叹他人。如果是为了自己而杀的动物，不得食用。如果肉像木头一样，已经腐烂，想要食用可以食用。文殊师利（Mañjuśrī）！如果想要吃肉，应当念诵这个咒语： ‘多侄咃（Tadyathā，此言如是） 阿捺摩阿捺摩（Anātma Anātma，此言无我无我） 阿视婆多阿视婆多（Aśubha Aśubha，此言无寿命无寿命） 那舍那舍（Nāśa Nāśa，此言失失） 陀呵陀呵（Daha Daha，此言烧烧） 婆弗婆弗（Bhasma Bhasma，此言破破） 僧柯栗多弭（Saṃskṛtaṃ，此言有为） 莎呵（Svāhā，此言除杀去）’ 念诵此咒三遍才可以吃肉。米饭也不应该随便吃。为什么呢？如果没有经过思惟，米饭也不应该随便吃。更何况是吃肉呢？” 这时，文殊师利又对佛说：“世尊！如果可以吃肉，《象龟经》（Aja-kacchapa-sūtra）、《大云经》（Mahāmegha-sūtra）、《指鬘经》（Aṅgulimālīya-sūtra）、《楞伽经》（Laṅkāvatāra-sūtra）等诸经，为什么都禁止吃肉呢？” 佛告诉文殊师利：“就像...
English
English version: Doing these things will not lead to the attainment of the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Why? Because there are transgressions. Hair that grows two fingers' length should be shaved, or on any day within two months, if the hair is short, it should also be shaved; this is the conduct of a Non-Learning Bodhisattva (Asaikṣa-bodhisattva). If it exceeds two fingers' length, it is also the conduct of a Non-Learning Bodhisattva. The length of the nails should not exceed the size of a barley grain. Why? To avoid scratching. If one does so, it is the conduct of a Discriminating Bodhisattva (Vikalpa-bodhisattva). For the purpose of making offerings to the Buddha (Buddha), the Dharma (Dharma), the Sangha (Saṃgha), and the Prajñāpāramitā (Prajñāpāramitā), as well as to one's parents and siblings, one may possess wealth. For the purpose of building temples, creating Buddha images, and giving alms, if there are these causes and conditions, one may receive gold, silver, and wealth without any transgression. If the size of a rice ball is like that of a chicken egg, and during mealtime, one should not look at others without a specific reason, this is the conduct of a Discriminating Bodhisattva. One should not engage in buying and selling, and one should not resell items received as donations. Even if the donated items are worth millions, one should accept them. Why? Because there are causes and conditions. Do not commit evil deeds oneself, nor instruct others to do so. One should not praise others for the sake of gain. If an animal is killed for oneself, one should not eat it. If the meat is like wood, already rotten, one may eat it if one wishes. Mañjuśrī (Mañjuśrī)! If one wishes to eat meat, one should recite this mantra: 'Tadyathā (Tadyathā, thus it is) Anātma Anātma (Anātma Anātma, no self, no self) Aśubha Aśubha (Aśubha Aśubha, no life, no life) Nāśa Nāśa (Nāśa Nāśa, loss, loss) Daha Daha (Daha Daha, burn, burn) Bhasma Bhasma (Bhasma Bhasma, break, break) Saṃskṛtaṃ (Saṃskṛtaṃ, conditioned) Svāhā (Svāhā, remove killing)' One may eat meat only after reciting this mantra three times. One should also not eat rice casually. Why? If one does not contemplate, one should not eat rice casually. How much more so should one not eat meat?” At that time, Mañjuśrī again said to the Buddha: 'World Honored One! If one is allowed to eat meat, why do the Aja-kacchapa-sūtra (Aja-kacchapa-sūtra), the Mahāmegha-sūtra (Mahāmegha-sūtra), the Aṅgulimālīya-sūtra (Aṅgulimālīya-sūtra), the Laṅkāvatāra-sūtra (Laṅkāvatāra-sūtra), and other sutras all prohibit eating meat?' The Buddha told Mañjuśrī: 'Just as... --------------------------------------------------------------------------------
Chinese
深广江，不见彼岸，若无因缘，则不得渡。若有因缘，汝当渡不？” 文殊师利白佛言：“世尊！我当渡，我当渡，或以船、或以筏、或以余物。” 佛复告文殊师利：“以众生无慈悲力，怀杀害意，为此因缘故断食肉。文殊师利！有众生乐粪扫衣，我说粪扫衣；如是乞食，树下坐、露地坐、阿兰若冢间，一食过时不食，遇得住处三衣等，为教化彼，我说头陀。如是，文殊师利！若众生有杀害心，为彼心故，当生无数罪过，是故我断肉。若能不怀害心、大慈悲心，为教化一切众生故，无有过罪。 “不得啖蒜。若有因缘得啖，若合药治病则得用。 “不得饮酒。若合药医师所说多药相和，少酒多药得用。 “不得服油及涂身等，若有因缘得用，得用乳酪、生酥、熟酥、醍醐，我先啖乳糜，为风痰冷故。” 佛说此祇夜： “若身覆是善， 心口覆亦然， 一切处所覆， 菩萨所应行。” 佛告文殊师利：“有三十五大供养，是菩萨摩诃萨应知。然灯、烧香、涂身，涂地香、末香、袈裟及伞；若龙子幡并诸余幡，螺鼓、大鼓、铃盘，舞歌以卧具，或三节鼓、腰鼓、节鼓并及截鼓；曼陀罗花持地洒地，贯花悬缯：饭、水、浆饮可食、可啖，及以可味香和槟榔、杨枝、 现代汉语译本： ‘深广的江河，看不见彼岸，如果没有因缘，就无法渡过。如果有了因缘，你应当渡过吗？’ 文殊师利（Manjushri，菩萨名）对佛说：‘世尊！我应当渡过，我应当渡过，或者用船、或者用筏、或者用其他东西。’ 佛又告诉文殊师利：‘因为众生没有慈悲的力量，怀有杀害的意念，因为这个因缘所以断绝吃肉。文殊师利！有众生喜欢穿粪扫衣（pamsu-kula，指从垃圾堆或丢弃物中捡来的布缝制的衣服），我就说粪扫衣；像这样乞食，在树下坐、露天坐、阿兰若（aranya，寂静处）坟墓间，一天只吃一顿饭，过了时间就不吃，遇到可以居住的地方和三衣（tricivara，指出家僧人的三种袈裟）等，为了教化他们，我就说头陀（dhuta，指苦行）。像这样，文殊师利！如果众生有杀害的心，因为这个心，应当产生无数的罪过，所以我不吃肉。如果能够不怀有伤害的心、有大慈悲心，为了教化一切众生，就没有过错。 ‘不可以吃蒜。如果有因缘可以吃，如果是为了配药治病就可以用。 ‘不可以喝酒。如果是配药，医生所说的多种药物混合，少量酒和大量药就可以用。 ‘不可以涂油和涂抹身体等，如果有因缘可以用，可以用乳酪、生酥、熟酥、醍醐（ghrta，提炼乳制品的五个阶段），我先前吃乳糜，是因为风痰寒冷的原因。’ 佛说了这个偈颂（gatha）： ‘如果身体遮盖是善，心和口遮盖也是这样，一切处所都遮盖，是菩萨应当做的。’ 佛告诉文殊师利：‘有三十五种大的供养，是菩萨摩诃萨（bodhisattva-mahasattva，大菩萨）应当知道的。燃灯、烧香、涂身，涂地香、末香、袈裟（kasaya，僧侣的法衣）和伞；如果是龙子幡和各种其他的幡，螺鼓、大鼓、铃盘，舞蹈歌唱以及卧具，或者三节鼓、腰鼓、节鼓以及截鼓；曼陀罗花（mandala，坛城）拿着洒地，贯穿花朵悬挂彩带：饭、水、浆饮可以吃、可以喝，以及可以调味的香和槟榔、杨枝（牙刷）。’