English
English version: At that time, Anabhilāpa Bodhisattva (无所有菩萨) further questioned the World Honored One with verses: 'Well spoken are these words, O Buddha, possessor of all wisdom, I rejoice in these words, and again ask the highest among men. What is the cause that transformationally born (upapāduka) Bodhisattvas always have joy, And when the Buddhas preach the Dharma, they are born in lotuses?' At that time, the World Honored One replied with verses: 'All these merits bring joy even in the cycle of birth and death, Beings are born because of them, and in the teachings of the Buddhas, They learn all the pāramitās (波罗蜜, perfections), everything is taught within them, Both worldly and supramundane, they awaken to all dharmas. The true nature of all dharmas is without characteristics (alakṣaṇa), and there is no holder, The dharmas abide thus, and within this, beings are taught. In emptiness (śūnyatā) and non-characteristics, and also in non-arising (anutpāda), There is no place to walk in the world, and within this, beings are taught. Therefore, those transformationally born Bodhisattvas always have joy, When the Buddhas preach the Dharma, they are born in lotuses. Having cultivated merits in this way, the Bodhisattvas do not destroy these merits, They do not encounter difficulties, and the joys they obtain are inconceivable. Having cultivated these merits, no one can destroy the Bodhisattvas, They possess skillful wisdom in all dharmas, and there is nothing they do not know. They are free in all dharmas, and have definite views without doubt, For the sake of preaching to beings, for the sake of gathering beings.' At that time, Anabhilāpa Bodhisattva, having heard these verses, rejoiced in these words, praised the World Honored One, and asked with verses: 'Well spoken are these words, O Buddha, possessor of all wisdom, I rejoice in these words, and again ask the highest among men. What is the cause that when women are seen, they can transform into men, With upright appearances, pleasing to see, and loved by all beings?' At that time, the World Honored One replied with verses: 'All the thoughts of women, the places where women cling, The sounds of women's songs, -------------------------------------------------------------------------------- 于彼不共住。 皆不喜见闻， 不触如毒器， 远离如毒蛇， 常恐怖妇人。 不触于诸女， 不劝受女身； 教转女身故， 彼见成男身。 如是行行已， 正住于此行， 是故妇人见， 即变身为男。”
Chinese
尔时，无所有菩萨闻说此已，随喜此言复以偈问： “善说此语言， 诸智具足体， 随喜于此言， 复问人中上。 何缘众生见， 能发菩提心， 而得不退转， 乃至菩提座？” 尔时，世尊以偈报言： “不说于小处， 唯说胜菩提， 是故众生见， 即发菩提心。 若少分所有， 想行中众苦， 如实无有处， 为诸众生说。” 尔时无所有，复以偈颂，问世尊曰： “善说此语言， 诸智具足体， 随喜于此言， 复问人中上。 何缘见病者， 于此发慈心？” 尔时，世尊复以偈报： “观身是虚妄， 于中无所著， 此是世间药， 是故脱众患； 由此病者见， 须臾得除差， 于彼起慈心， 是故除诸患。” 尔时，无所有菩萨复问世尊，而说偈言： “善说此语言， 诸智具足体， 随喜于此言， 复问人中上。 何缘众生见， 所有诸饥渴， 皆 现代汉语译本： 不与她们共同居住。 都不喜欢见到或听到她们，不接触她们如同接触有毒的器物， 远离她们如同远离毒蛇，常常对妇人感到恐惧。 不接触任何女子，不劝人接受女身； 教导转变女身的方法，她们见到就能转成男身。 像这样修行之后，正确地安住于这种修行， 所以妇人见到她们，立即转变成为男身。 当时，无所有菩萨（Anupalabdhi Bodhisattva）听闻这些话后，随喜赞叹这些话，又用偈颂提问： ‘善妙地说出这些话语，您是智慧具足的身体， 我随喜赞叹这些话语，再次请问人中之上的您。 是何因缘，众生见到您，就能发起菩提心（bodhicitta）， 并且得到不退转，直至菩提座（bodhi-maṇḍa）？’ 当时，世尊用偈颂回答说： ‘我不说关于小处的事情，只说殊胜的菩提， 所以众生见到我，立即发起菩提心。 如果少分的所有，在想和行中的众苦， 如实地没有这些地方，为诸众生宣说。’ 当时，无所有菩萨（Anupalabdhi Bodhisattva）又用偈颂，问世尊说： ‘善妙地说出这些话语，您是智慧具足的身体， 我随喜赞叹这些话语，再次请问人中之上的您。 是何因缘，见到病人，于此发起慈心？’ 当时，世尊又用偈颂回答： ‘观察身体是虚妄的，其中没有什么可以执著的， 这是世间的良药，因此能够脱离各种疾病； 因此病人见到我，顷刻间就能痊愈， 对他们生起慈心，因此能够消除各种疾病。’ 当时，无所有菩萨（Anupalabdhi Bodhisattva）又问世尊，并用偈颂说： ‘善妙地说出这些话语，您是智慧具足的身体， 我随喜赞叹这些话语，再次请问人中之上的您。 是何因缘，众生见到您，所有的饥饿和口渴，
English
English version: They do not dwell together with them. They all dislike seeing or hearing them, not touching them as if touching poisonous objects, Staying away from them as if staying away from poisonous snakes, constantly fearing women. They do not touch any women, nor do they encourage others to receive a female body; Teaching the method of transforming a female body, they can transform into a male body upon seeing them. Having practiced in this way, rightly abiding in this practice, Therefore, when women see them, they immediately transform into male bodies. At that time, Anupalabdhi Bodhisattva (无所有菩萨) , having heard these words, rejoiced in these words and further asked with a verse: 'Well spoken are these words, you are a body complete with wisdom, I rejoice in these words, and ask again the best among humans. What is the cause that sentient beings, upon seeing you, can generate the Bodhi mind (bodhicitta), And attain non-retrogression, until the Bodhi seat (bodhi-maṇḍa)?' At that time, the World Honored One (世尊) replied with a verse: 'I do not speak of small matters, but only of the supreme Bodhi, Therefore, sentient beings, upon seeing me, immediately generate the Bodhi mind. If there is a small portion of all, the sufferings in thought and action, In reality, there is no such place, to speak for all sentient beings.' At that time, Anupalabdhi Bodhisattva (无所有菩萨) again asked the World Honored One (世尊) with a verse: 'Well spoken are these words, you are a body complete with wisdom, I rejoice in these words, and ask again the best among humans. What is the cause that upon seeing the sick, one generates loving-kindness (慈心) ?' At that time, the World Honored One (世尊) again replied with a verse: 'Observing the body as illusory, with nothing to be attached to within it, This is the medicine of the world, therefore able to escape all illnesses; Therefore, when the sick see me, they are healed in an instant, Generating loving-kindness (慈心) towards them, therefore able to eliminate all illnesses.' At that time, Anupalabdhi Bodhisattva (无所有菩萨) again asked the World Honored One (世尊), and spoke in verse: 'Well spoken are these words, you are a body complete with wisdom, I rejoice in these words, and ask again the best among humans. What is the cause that sentient beings, upon seeing you, all their hunger and thirst, -------------------------------------------------------------------------------- 悉能除愈， 饱满身充悦？” 尔时，世尊以偈报曰： “常施多饮食， 复为说上法， 是故众生见， 饥虚自然灭。”
Chinese
尔时，无所有菩萨复问世尊，以偈颂曰： “善说此语言， 诸智具足体， 随喜于此言， 复问人中上。 何缘能离着， 断灭及常等， 彼于中边中， 亦复无依住？” 尔时，世尊以偈报言： “不攀缘分别， 超越世语言， 知诸法平等， 彼得无染着。” 尔时，无所有菩萨复以偈颂，问世尊曰： “善说此语言， 诸智具足体， 随喜于此言， 复问人中上。 何缘见恶行， 能缚此世间， 舍一切诸趣， 能净业思报？” 尔时，世尊以偈报曰： “当近善知识， 若发菩提心， 是故离恶行， 当净于佛智。” 尔时，无所有菩萨复以偈赞，问世尊曰： “善说此语言， 诸智具足体， 随喜于此言， 复问人中上。 何缘想行智， 一切皆无有， 真实空法中， 彼当得无疑？ 何缘得辩才， 能分别诸句， 知于众生行， 如是为说法？ 云何四轮中， 常得于彼住， 彼不堕八难， 当得此闲处？ 当取何头陀， 当行何苦行 现代汉语译本 ‘完全能够消除治愈，使身体饱满充满喜悦吗？’ 这时，世尊用偈语回答说： ‘经常布施大量的饮食，又为他们宣说殊胜的佛法，因此众生见到你，饥饿和虚弱自然就会消灭。’ 这时，无所有菩萨（Anabhilabdha Bodhisattva）再次向世尊提问，用偈颂说道： ‘善于宣说这些语言，具备各种智慧的身体，我随喜赞叹这些话语，再次请问人中最尊贵者。 通过什么因缘能够脱离执着，断灭断见和常见等邪见，并且对于中间和边缘，也都没有任何依赖和执住？’ 这时，世尊用偈语回答说： ‘不攀缘和分别，超越世俗的语言，了知诸法平等，这样就能获得没有染污和执着的状态。’ 这时，无所有菩萨（Anabhilabdha Bodhisattva）再次用偈颂，向世尊提问说： ‘善于宣说这些语言，具备各种智慧的身体，我随喜赞叹这些话语，再次请问人中最尊贵者。 通过什么因缘见到恶行，能够束缚这个世间，舍弃一切诸趣，能够清净业、思和果报？’ 这时，世尊用偈语回答说： ‘应当亲近善知识，如果发起菩提心，因此远离恶行，应当清净佛的智慧。’ 这时，无所有菩萨（Anabhilabdha Bodhisattva）再次用偈语赞叹，向世尊提问说： ‘善于宣说这些语言，具备各种智慧的身体，我随喜赞叹这些话语，再次请问人中最尊贵者。 通过什么因缘，想、行、智，一切都空无所有，在真实的空性佛法中，他应当能够得到无疑的证悟？ 通过什么因缘得到辩才，能够分辨各种语句，了解众生的行为，像这样为他们说法？ 在什么样的四轮中，能够常常安住其中，他不堕入八难，能够得到这个闲暇之处？ 应当采取什么样的头陀行（dhūta），应当修行什么样的苦行？’
English
English version ‘[Are you] fully able to eliminate and heal, filling the body with joy?’ At that time, the World Honored One replied in verse: ‘Constantly giving abundant food and drink, and also explaining the supreme Dharma for them, therefore, when beings see you, hunger and weakness will naturally disappear.’ At that time, Anabhilabdha Bodhisattva (无所有菩萨) again asked the World Honored One, saying in verse: ‘Well spoken are these words, a body endowed with all wisdom, I rejoice in these words, and again ask the most excellent among people. By what cause can one be free from attachment, severing annihilationism and eternalism, and having no reliance or attachment to the middle and the extremes?’ At that time, the World Honored One replied in verse: ‘Not clinging to conditions or discriminating, transcending worldly language, knowing that all dharmas are equal, one can attain a state without defilement or attachment.’ At that time, Anabhilabdha Bodhisattva (无所有菩萨) again asked the World Honored One in verse: ‘Well spoken are these words, a body endowed with all wisdom, I rejoice in these words, and again ask the most excellent among people. By what cause, seeing evil deeds, can one bind this world, abandoning all destinies, and purifying karma, thoughts, and retribution?’ At that time, the World Honored One replied in verse: ‘One should draw near to good spiritual friends, and if one generates the Bodhi mind, therefore, by staying away from evil deeds, one should purify the wisdom of the Buddha.’ At that time, Anabhilabdha Bodhisattva (无所有菩萨) again praised in verse, asking the World Honored One: ‘Well spoken are these words, a body endowed with all wisdom, I rejoice in these words, and again ask the most excellent among people. By what cause are thought, action, and wisdom all empty and non-existent, and in the true Dharma of emptiness, should he attain enlightenment without doubt? By what cause does one obtain eloquence, able to distinguish various phrases, understanding the actions of beings, and teaching them the Dharma in this way? In what kind of four wheels can one constantly abide, so that he does not fall into the eight difficulties, and can obtain this leisure place? What kind of dhūta (头陀) practice should one take up, and what kind of ascetic practice should one cultivate?’ -------------------------------------------------------------------------------- ， 彼无有恶悔， 又复无烦恼？” 尔时，世尊以偈报曰： “众生着想行， 说如阳焰义， 觉空无我已， 当解诸辩才。 觉实最胜义， 彼当离八难， 当满四种轮， 菩萨善巧智。 抖擞诸有得， 不得上苦行， 知自我空已， 无复有疑悔。 诸法如虚空， 知已不着世， 觉颠倒义已， 当成佛菩提。”
Chinese
尔时，无所有菩萨随喜此言，复问世尊，以偈颂曰： “善说此语言， 诸智具足体， 随喜于此言， 复问人中上。 闻已到闲处， 当无所可住， 云何发菩提， 而名为最上？” 尔时，世尊复为解释而说偈言： “如是闻已发， 发已而不住， 彼上胜众生， 当行胜菩提。 若行如是行， 彼无处可住， 当速觉菩提， 如人上射箭。 此是三行说， 若当觉如实， 如本性寂静， 彼不行菩提。 若有为声中， 所说于世间， 一切声无故， 当知不为实。 无实中无发， 行亦不可得， 若能如是知， 彼行菩提行。 无行以行取， 亦不浅开敷， 无所觉知已， 彼行不可得。” 尔时，无所有菩萨以偈问曰： “善说此语言， 诸智具足体 现代汉语译本： 无有恶悔，又没有烦恼吗？ 这时，世尊用偈语回答说： ‘众生执着于表象而行事，就像看到阳焰（yáng yàn）一样，实际上并不存在。 觉悟到空性（kōng xìng）和无我（wú wǒ）之后，就能理解各种辩才（biàn cái）。 觉悟到真实的、最殊胜的意义，就能远离八难（bā nán）， 圆满四种轮（sì zhǒng lún），具备菩萨（pú sà）的善巧智慧。 摆脱各种执着，不追求极端的苦行（kǔ xíng）， 明白自我本空之后，就不会再有疑惑和后悔。 明白一切法（zhū fǎ）都如虚空（xū kōng）一样，就不会执着于世间。 觉悟到颠倒的意义之后，就能成就佛菩提（fó pú tí）。’ 这时，无所有菩萨（Wú suǒ yǒu pú sà）随喜这些话，又问世尊（Shì zūn），用偈语说： ‘您说得真好，具备各种智慧。 我随喜您所说的话，再问您，人中之尊。 听了这些话后，到了清静的地方，应当无所执住。 怎样发起菩提心（pú tí xīn），才能称作最殊胜呢？’ 这时，世尊（Shì zūn）再次解释，用偈语说： ‘像这样听闻之后发起菩提心（pú tí xīn），发起之后不住于任何地方， 这样殊胜的众生，才能行殊胜的菩提道（pú tí dào）。 如果这样修行，就不会执着于任何地方， 就能像箭一样迅速觉悟菩提（pú tí）。 这就是三行（sān xíng）的说法，如果能如实觉悟， 像本性一样寂静，就不会执着于菩提（pú tí）的修行。 如果在有为（yǒu wéi）的声音中，有所说于世间， 一切声音都是虚妄的，应当知道这不是真实的。 在无实（wú shí）之中没有发起，修行也是不可得的， 如果能这样理解，那就是在行菩提行（pú tí xíng）。 以无行（wú xíng）来取行（xíng），也不会浅显地开悟， 无所觉知之后，修行就不可得了。’ 这时，无所有菩萨（Wú suǒ yǒu pú sà）用偈语问道： ‘您说得真好，具备各种智慧