Chinese
大正藏第 14 册 No. 0565 顺权方便经 No. 565 [No. 566] 顺权方便经卷上(一名转女菩萨) 西晋月支三藏竺法护译 沙门法品第一 闻如是： 一时，佛在王舍城灵鹫山中，与大比丘众俱、比丘五百、菩萨八千，一切大圣神通已达，已逮总持辩才无碍，获无所畏得不起忍，奉无数佛殖众德本，皆志大乘至不退转，弘无盖哀救济十方。 其名曰空无菩萨、持土菩萨、持人菩萨、持祠身菩萨、观意菩萨、净意菩萨、上意菩萨、信乐意菩萨、持意菩萨、增念意菩萨、喜见菩萨、善见菩萨、可意见菩萨、普利可见菩萨、弥勒菩萨、普及一切贤劫菩萨，咸来集会悉共俱坐。 尔时，世尊在王舍城开化一国，国王、大臣、百官群僚、长者、梵志、凡庶人民，佥共一心奉事供养，衣被、饮食、医药、床卧，一切所安莫不欣然。 于时贤者须菩提，明旦着衣持钵，欲行分卫，未入城门。行诣佛所，稽首足下，退住一面，前白佛言：“唯然，大圣！我夜卧寐梦中见已，坐佛树下而见如来，稽首足下，迁住一面。时佛以紫金色手摩我顶上，颁宣斯言而告于我：‘今日，须菩提！当得逮闻古昔已来所未闻法。’唯圣垂愍敢说此意，是则 现代汉语译本 《顺权方便经》卷上（又名《转女菩萨》） 西晋月支三藏竺法护译 沙门法品第一 我是这样听说的： 一时，佛陀在王舍城（Rājagṛha）的灵鹫山（Gṛdhrakūṭa）中，与众多大比丘在一起，有比丘五百人，菩萨八千人。他们都是已经证得神通的大圣者，已经获得总持（dhāraṇī）的智慧，辩才无碍，获得无所畏惧的境界，得到不退转忍（avaivartika-kṣānti），供奉过无数佛陀，种下深厚的功德根本，都立志于大乘佛法，达到永不退转的境界，弘扬无私的慈悲，救济十方众生。 他们的名字是：空无菩萨（Śūnyatā Bodhisattva）、持土菩萨（Dhāraṇīdhara Bodhisattva）、持人菩萨（Narendradhāra Bodhisattva）、持祠身菩萨（Pūjākāya Bodhisattva）、观意菩萨（Cittānupaśyanā Bodhisattva）、净意菩萨（Viśuddhacitta Bodhisattva）、上意菩萨（Uttamacitta Bodhisattva）、信乐意菩萨（Adhimukticitta Bodhisattva）、持意菩萨（Cittadhāra Bodhisattva）、增念意菩萨（Smṛtivardhana Bodhisattva）、喜见菩萨（Priyadarśana Bodhisattva）、善见菩萨（Sudarśana Bodhisattva）、可意见菩萨（Abhirūpadarśana Bodhisattva）、普利可见菩萨（Sarvārthadarśana Bodhisattva）、弥勒菩萨（Maitreya Bodhisattva）、普及一切贤劫菩萨（Sarvavyāpi Bhadrakalpa Bodhisattva），都来到集会，一起坐下。 当时，世尊在王舍城教化整个国家，国王、大臣、百官群僚、长者、梵志、普通百姓，都一心一意地奉事供养佛陀，提供衣服、饮食、医药、床铺，一切所需都非常欢喜。 这时，贤者须菩提（Subhūti），早上穿好衣服，拿着钵，准备去乞食，还没有进入城门。他走到佛陀所在的地方，顶礼佛足，退到一旁站立，向前对佛陀说：“是的，大圣！我昨晚睡觉时做了一个梦，梦见自己坐在佛树下，看见如来，顶礼佛足，然后退到一旁站立。当时佛陀用紫金色的手摩我的头顶，宣布这些话告诉我：‘须菩提！今天你将能够听到自古以来从未听过的佛法。’唯愿世尊慈悲怜悯，我才敢说出这个梦境，这...
English
English version The Sutra of Skillful Means According to the Dharma (also known as The Sutra of the Female Bodhisattva) Translated by Dharmarakṣa, a Tripiṭaka Master from Yuezhi of the Western Jin Dynasty Chapter 1: The Dharma of the Śrāmaṇas Thus have I heard: At one time, the Buddha was in Rājagṛha (王舍城), on Gṛdhrakūṭa Mountain (灵鹫山), together with a large assembly of bhikṣus, five hundred bhikṣus, and eight thousand bodhisattvas. All were great sages who had attained supernatural powers, had acquired the wisdom of dhāraṇī (总持), had unimpeded eloquence, had obtained fearlessness, had attained the patience of non-retrogression (avaivartika-kṣānti 不退转忍), had served countless Buddhas, had planted roots of merit, all aspired to the Mahāyāna, reached the state of non-retrogression, and propagated boundless compassion to save beings in the ten directions. Their names were: Śūnyatā Bodhisattva (空无菩萨), Dhāraṇīdhara Bodhisattva (持土菩萨), Narendradhāra Bodhisattva (持人菩萨), Pūjākāya Bodhisattva (持祠身菩萨), Cittānupaśyanā Bodhisattva (观意菩萨), Viśuddhacitta Bodhisattva (净意菩萨), Uttamacitta Bodhisattva (上意菩萨), Adhimukticitta Bodhisattva (信乐意菩萨), Cittadhāra Bodhisattva (持意菩萨), Smṛtivardhana Bodhisattva (增念意菩萨), Priyadarśana Bodhisattva (喜见菩萨), Sudarśana Bodhisattva (善见菩萨), Abhirūpadarśana Bodhisattva (可意见菩萨), Sarvārthadarśana Bodhisattva (普利可见菩萨), Maitreya Bodhisattva (弥勒菩萨), Sarvavyāpi Bhadrakalpa Bodhisattva (普及一切贤劫菩萨). All came to the assembly and sat together. At that time, the World-Honored One was transforming a country in Rājagṛha. The king, ministers, officials, elders, brahmins, and common people all wholeheartedly served and made offerings to the Buddha, providing clothing, food, medicine, and bedding. They were all delighted to provide everything needed. At that time, the worthy Subhūti (须菩提), in the morning, put on his robes, held his bowl, and intended to go begging for food, but had not yet entered the city gate. He went to where the Buddha was, bowed at his feet, and stood to one side. He then said to the Buddha, 'Yes, Great Sage! Last night, while sleeping, I saw in a dream that I was sitting under the Bodhi tree and saw the Tathāgata. I bowed at his feet and moved to one side. At that time, the Buddha stroked the top of my head with his purple-golden hand and declared these words to me: 'Subhūti! Today you will be able to hear the Dharma that has never been heard since ancient times.' May the World-Honored One have compassion and allow me to speak of this dream, this...' -------------------------------------------------------------------------------- 何等先之瑞应？”
Chinese
佛告须菩提：“有法典名曰顺权方便，诸族姓子及族姓女所宜奉行，以斯比像先现瑞应，仁当逮闻未曾有法。” 时须菩提前白佛言：“我今欲入王舍大城，因行分卫。” 佛言：“从意顺时无违道节，善哉！行矣！” 时须菩提，见佛听之，入城分卫，普行求食。寻到诸家贵姓、长者、梵志，因入其舍，在门中庭默然而住。 时长者家有一女人，普庄严身珠玑璎珞服栴檀香，以紫金宝文饰其体，端正姝好威发晃昱，光泽第一净如莲华，从其室出，问须菩提：“贤者！何缘住门中庭？” 须菩提报曰：“姊欲知之，故来分卫。” 其女答曰：“今须菩提，故复怀抱分卫想乎？断思食耶？” 须菩提答曰：“姊欲知之，食想已断，又有是身父母遗体，在胞胎中饮食养之，而至成长，习之来久不可离食。” 女又问曰：“须菩提贤者！未断生死众行故，有终始愁戚，悲泣不可意，伤不造证乎？” 须菩提答曰：“已造证矣，身口心寂。” 又问：“贤者为灭身乎？” 须菩提答曰：“其灭度者无有身也，法无所除，亦无道行。” 女又问曰：“若使诸法皆无灭除无所行者，贤者须菩提云何舍身而分卫乎？安和成就也 现代汉语译本： ‘什么样的瑞应先出现呢？’ 佛告诉须菩提（Subhuti，佛陀的十大弟子之一，以解空第一著称）: ‘有一种法典名叫顺权方便，是各位族姓子弟和族姓女子应该奉行的。凭借这种比喻，瑞应会先显现，你应当听闻这前所未有的佛法。’ 当时，须菩提向前禀告佛说：‘我现在想进入王舍大城（Rajagrha，古印度摩揭陀国的首都）去乞食。’ 佛说：‘随你的意愿，顺应时节，不要违背修道的原则，很好！去吧！’ 当时，须菩提见佛允许，就进入城中乞食，普遍地向各家求食。不久来到各家贵族、长者、婆罗门（Brahmin，印度教中的祭司阶层）的住所，进入他们的家，在门内的庭院中默默地站立。 当时，一位长者家的女人，全身装饰着珠宝璎珞，穿着檀香木熏过的衣服，用紫金宝物装饰身体，容貌端庄美丽，威仪焕发，光彩照人，像莲花一样纯洁。她从房间里出来，问须菩提：‘贤者！你为何站在门内的庭院中？’ 须菩提回答说：‘您想知道原因，所以我来乞食。’ 那女人回答说：‘如今须菩提，还怀抱着乞食的想法吗？断绝了对食物的思念了吗？’ 须菩提回答说：‘您想知道原因，我对食物的思念已经断绝，但还有这具身体，是父母遗留的，在母胎中靠饮食滋养，才得以成长，习惯由来已久，无法离开食物。’ 那女人又问：‘须菩提贤者！您还没有断绝生死轮回，所以有终结和开始的忧愁，悲伤哭泣，不如意，伤心却不能证悟吗？’ 须菩提回答说：‘我已经证悟了，身口意都寂静。’ 又问：‘贤者是要灭绝自身吗？’ 须菩提回答说：‘证得灭度的人没有自身，法没有可以去除的，也没有可以修行的道。’ 那女人又问：‘如果一切法都没有灭除，也没有可以修行的，贤者须菩提为何要舍弃自身而去乞食呢？这又如何成就呢？’
English
English version: ‘What kind of auspicious sign appears first?’ The Buddha told Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness): ‘There is a Dharma teaching called Skillful Means, which sons and daughters of noble families should practice. Through this analogy, the auspicious sign will appear first, and you should hear this unprecedented Dharma.’ At that time, Subhuti reported to the Buddha: ‘I now wish to enter the great city of Rajagrha (the capital of the ancient Indian kingdom of Magadha) to beg for food.’ The Buddha said: ‘Follow your intention, accord with the times, do not violate the principles of the path, very good! Go!’ At that time, Subhuti, seeing that the Buddha had permitted it, entered the city to beg for food, universally seeking food from various households. Soon he arrived at the residences of noble families, elders, and Brahmins (the priestly class in Hinduism), entered their homes, and stood silently in the courtyard inside the gate. At that time, a woman from an elder's family, adorned with jewels and necklaces, wearing clothes scented with sandalwood, and decorating her body with purple-gold treasures, with a dignified and beautiful appearance, radiating majesty, shining brightly, as pure as a lotus flower, came out of her room and asked Subhuti: ‘Virtuous one! Why are you standing in the courtyard inside the gate?’ Subhuti replied: ‘You wish to know the reason, so I have come to beg for food.’ The woman replied: ‘Does Subhuti still harbor the thought of begging for food? Has he cut off thoughts of food?’ Subhuti replied: ‘You wish to know the reason, my thoughts of food have been cut off, but there is still this body, inherited from my parents, nourished by food in the womb, and thus grew up. The habit has been long-standing, and I cannot leave food.’ The woman then asked: ‘Virtuous Subhuti! You have not yet cut off the cycle of birth and death, so you have the sorrows of beginning and end, sadness and weeping, unpleasantness, and grief, yet you cannot attain enlightenment?’ Subhuti replied: ‘I have already attained enlightenment, my body, speech, and mind are all in stillness.’ She asked again: ‘Virtuous one, are you trying to extinguish yourself?’ Subhuti replied: ‘Those who attain Nirvana have no self, the Dharma has nothing to be removed, and there is no path to be practiced.’ The woman then asked: ‘If all dharmas have no extinction and nothing to be practiced, why does virtuous Subhuti abandon himself and go begging for food? How is this accomplished?’ -------------------------------------------------------------------------------- ？”
Chinese
须菩提答曰：“其灭定者当普观之，休息兴立，兴立显身亦复非造。” 女又问曰：“其灭定者，所在定行则不灭度？”答：“以灭定则无所生，亦无所灭。” 女又问曰：“若无所生、无所灭者，云何贤者，离身分卫不以安和？” 须菩提答曰：“如来声闻行分卫时，为舍身耶！” 女又问曰：“佛叹贤者于声闻中行空第一，空有处耶？” 须菩提答曰：“然，如姊来言。” 女又问曰：“其所行空岂往反乎？” 须菩提答曰：“其行空者无有往反。” 女又问曰：“假使空行无有往反，贤者何故周旋行来，而分卫乎？” 须菩提答曰：“虽行分卫，不贪养身，欲以休息痛痒苦故，而行分卫也。” 女又问曰：“贤者复有痛痒怀恼众难厄乎？” 须菩提答曰：“无痛痒不怀众难，又欲休息饥虚痛痒，故行分卫。” 其女问曰：“贤者今行不等空业。所以者何？其行空者不以痛痒而为苦患，一切三界无所有故；又行空者不猗身心，不生念身心，亦无所染无乐不乐，其行空者悉无诸法，乃处闲居。” 女又问曰：“贤者处在闲居行空第一，以何等故名曰空闲？” 须菩提答曰：“所以曰空，不以因缘舍欲众尘，乃 现代汉语译本 女子问道：‘那么，进入灭尽定（Nirvana，佛教术语，指一种超越生死的寂静状态）的人，应当如何普遍地观察呢？是停止活动后又重新开始，还是开始活动后又显现自身，但实际上并非创造呢？’ 须菩提（Subhuti，佛陀的十大弟子之一，以解空第一著称）回答说：‘进入灭尽定的人应当普遍地观察，停止活动后又重新开始，开始活动后显现自身也并非是创造。’ 女子又问：‘那么，进入灭尽定的人，在进入灭尽定的状态中修行，是不是就不会灭度（Nirvana，佛教术语，指脱离轮回，达到永恒的解脱状态）呢？’须菩提回答：‘以灭尽定的状态来说，既没有产生，也没有灭亡。’ 女子又问：‘如果既没有产生，也没有灭亡，那么贤者您为什么还要离开住所去乞食，而不是安安静静地待着呢？’ 须菩提回答说：‘如来（Tathagata，佛陀的称号之一）的声闻（Sravaka，听闻佛陀教诲的弟子）在乞食的时候，难道是舍弃身体吗？’ 女子又问：‘佛陀赞叹贤者您在声闻众中修行空性（Sunyata，佛教术语，指一切事物没有固定不变的自性）最为第一，那么空性是有处所的吗？’ 须菩提回答说：‘是的，正如您所说的那样。’ 女子又问：‘那么，所修行的空性难道有往来吗？’ 须菩提回答说：‘修行空性的人没有往来。’ 女子又问：‘假如修行空性没有往来，贤者您为什么还要四处走动，来回行走，并且乞食呢？’ 须菩提回答说：‘虽然我乞食，但并不贪图供养来滋养身体，而是为了缓解身体的疼痛和苦恼，所以才乞食。’ 女子又问：‘贤者您还有疼痛、烦恼和各种困难吗？’ 须菩提回答说：‘我没有疼痛，也不怀有各种困难，只是为了缓解饥饿和身体的疼痛，所以才乞食。’ 女子问道：‘贤者您现在所修行的并不是真正的空性之业。这是为什么呢？因为修行空性的人不会因为疼痛而感到痛苦，因为一切三界（Trailokya，佛教术语，指欲界、色界、无色界）都是空无所有的；而且修行空性的人不会执着于身心，不会产生对身心的执念，也不会有所染着，没有喜欢或不喜欢，修行空性的人完全没有诸法（Dharma，佛教术语，指一切事物和法则），才能安住在清净的居所。’ 女子又问：‘贤者您安住在清净的居所，修行空性最为第一，因为什么缘故称作空闲呢？’ 须菩提回答说：‘之所以称作空，不是因为因缘而舍弃欲望和各种尘世的烦恼，而是……’