English
English version He said: 'If I am to expound it now, those who uphold the precepts, follow the true Dharma, and whose minds are stable and not disturbed, are called the 'protectors of the world' (Zhong You, those protected by the masses).' He answered: 'Yes, Subhuti! But these are not truly 'protectors of the world'. As you said, if one arouses great compassion for all beings, and realizes that all beings and things are unattainable, then these are the 'protectors of the world'. They constantly and steadfastly take refuge in the Three Jewels (Buddha, Dharma, Sangha), and are called 'protectors of the world'. If they can eliminate the worldly afflictions of all beings and untie all knots, they are called 'protectors of the world'. Their wisdom is immeasurable and their intelligence inexhaustible, they are called 'protectors of the world'. Their merits are infinite, their eloquence is boundless, and their Dharma treasury is limitless, they are called 'protectors of the world'. They have no discrimination between ordinary people and sages, they are called 'protectors of the world'.' He also said: 'Subhuti! When beings behold pure wisdom and the three poisons (greed, hatred, and delusion) suddenly vanish, they are called 'protectors of the world'.' At that time, the devas (heavenly beings) who constantly attended on Subhuti, joyfully followed and served him, submitting to his majestic power. When they heard the teachings on 'protectors of the world', with sincere and harmonious hearts, they all aroused the intention for Anuttara-Samyak-Sambodhi (unsurpassed, complete and perfect enlightenment). After these devas aroused this intention, they prostrated themselves at Subhuti's feet, blaming themselves and repenting of their faults: 'May the benevolent one have compassion and grant us the opportunity to follow you.' A man of good family asked: 'Devas! Why are you now repenting and submitting to Subhuti?' The devas replied: 'Son of good family! Since I have been attending on Subhuti for twelve years, I have never heard such a wonderful explanation of the Dharma concerning 'protectors of the world'. Today, I have the good fortune to hear it, and with sincere and harmonious hearts, I have aroused the intention for Anuttara-Samyak-Sambodhi. Therefore, I think to myself: 'Wherever one can hear such a wonderful sutra, one should also rely on this land of 'protectors of the world' to hear pure practice, and thereby protect the practices of all Bodhisattvas, so that they all return to the path of Dharma.' Thereupon, Subhuti encouraged the intention for enlightenment that the devas had aroused, and said to them: 'Devas, you have now obtained great benefit and entered the wonderful Dharma. How should I proclaim it so as not to harm myself or lose the intention for enlightenment?' --------------------------------------------------------------------------------
Chinese
切智无器可受，佛法雅训诸天当了，设今我心不至解脱，必当发兴无上正真道意。今已败种无所加设。又诸天当习追慕如是比像，诸善亲友稽首归命如诸正士，承听古来未曾有法，已得闻法寻辄奉行，无所违失。” 时族姓子谓诸天言：“无上正真之道，甚难！甚难！不可趣尔。所被德铠，得逮深远玄妙之法。” “又族姓子！诸佛世尊本乐道慧，将复造立而奉行是无上正真因应解脱。” 又问天曰：“何谓奉行？” 天曰：“等心众生而济度之，弃于一切众盖重担悉令解脱，普使众生不遭苦乐，是族姓子所谓奉行。” 又问天曰：“等心众生非人想乎？众生无尘及狱系缚亦无解脱，不猗五阴即弃重担，其诸本德而无妄想，开化众生无彼我想，虽遭苦乐不以增损。” 时诸天人为族姓子所见劝发，即时逮得柔顺法忍。 于是，诸天散众杂花，供养族姓子两门中庭。时须菩提问诸天人：“亦当忍我。如吾志性，或能不逮、所宣不及，劝诸天人行声闻法。” 诸天人曰：“唯，须菩提！向所颁宣何悔过以？为摄受何众生性演说劣言？所以者何？唯，须菩提！今复殊胜以无所闻，慕求缘觉听声闻业，犹如有人，志怀妙愿心在饥渴，服食甘味不兴杂毒。如是，须菩提！闻殊 妙义，斯菩萨法玄邈若兹，其声闻学不利佛道，若如杂毒不闻缘觉。又族姓子犹如向者，今此女人端正姝好色像第一，人这见之无不坦然。” 时彼女人谓须菩提：“贤者所归礼习乞丐，莫余分卫我当相施。”时彼女人自入其舍出百味食，谓须菩提：“贤者受斯分卫供具，勿以怀欲，亦莫离欲，乃应服食，勿怀怒痴，亦勿与俱，勿杂尘劳，亦莫与俱。假使贤者须菩提，不断苦习，不造尽证惟道之行，乃受分卫；亦不奉行四意止、四意断、四神足、五根、五力、七觉意、八正道行，乃受分卫；若不以明亦非无明而造立证，行色名识六入习更痛爱取有生老病死无大苦患，合与不合，无有识着漏尽意解，若干名色无有形像，以度三界超越六情，晓了空行志存脱门，习无所生而无妄想，不得痛痒而所志愿证于脱门以畅本无，不逮爱欲不念所受，亦无所生已无所生，了诸所生分别有无，老病无言晓十二品，如是应受分卫之业。若使贤者，不随凡夫、无贤圣俱，等法不断，乃应受食。 “若不有生亦无终没行空之业，等于贪淫瞋恚愚痴亦等于空，乃应受食。若以贤者不越凡地、不处贤圣，若无光炎亦不闇昧，不度所生不得生死不至灭度，言不诚信亦无虚妄，乃应受食。于诸所尽而无所尽，不合不散，于阴诸种衰入不动 现代汉语译本：妙义啊，这种菩萨之法是如此的玄妙深远，那些声闻乘的修行者如果不能善用，反而会不利于佛道，就像掺杂了毒药一样，无法领悟缘觉乘的道理。又比如那些出身高贵的子弟，就像刚才那位一样。现在这位女子，端庄美丽，容貌出众，人们见了没有不心生爱慕的。 这时，那位女子对须菩提（Subhuti，佛陀的十大弟子之一，解空第一）说：‘贤者您所归依的礼仪是乞食，不要让别人来分担您的食物，我来供养您。’于是，这位女子亲自进入她的住所，拿出各种美味的食物，对须菩提说：‘贤者，请接受这些供养，但不要怀有贪欲，也不要远离贪欲，而应该以清净的心来食用。不要怀有嗔怒和愚痴，也不要与它们同流合污，不要沾染世俗的烦恼，也不要与它们为伍。即使贤者须菩提，没有断除痛苦的根源，没有通过修行来证得涅槃之道，也可以接受供养；即使没有奉行四念处（Four Foundations of Mindfulness）、四正勤（Four Right Exertions）、四神足（Four Bases of Spiritual Power）、五根（Five Roots）、五力（Five Powers）、七觉支（Seven Factors of Enlightenment）、八正道（Eightfold Path），也可以接受供养；如果不是以智慧也不是以无明来建立证悟，修行色（Form）、名（Name）、识（Consciousness）、六入（Six Sense Bases）、触（Contact）、受（Feeling）、爱（Craving）、取（Grasping）、有（Becoming）、生（Birth）、老（Aging）、病（Sickness）、死（Death）这些巨大的苦难，无论聚合还是分离，都没有执着，漏尽意解（Freedom of Mind through the Extinction of Defilements），各种名色都没有形状，从而度过三界（Three Realms），超越六情（Six Emotions），明白空性的道理，立志于解脱之门，修行无所生而没有妄想，没有痛苦和快乐却能以志愿证得解脱之门，从而畅达本来的空无，不被爱欲所束缚，不执着于所受，也没有生起，已经没有生起，明了诸法的生起，分别有和无，老和病都无法言说，明白十二因缘（Twelve Links of Dependent Origination），这样就应该接受乞食的供养。如果贤者，不随顺凡夫，也不与贤圣为伍，对一切法平等看待，没有断除，就应该接受食物。’ ‘如果没有生也没有终结，修行空性的事业，对于贪欲、嗔恚、愚痴都视为空性，就应该接受食物。如果贤者没有超越凡夫的境界，也没有处于贤圣的境界，既没有光明也没有黑暗，没有度过生死，没有证得涅槃，言语既不真实也不虚妄，就应该接受食物。对于一切的灭尽而无所灭尽，不聚合也不消散，对于五阴（Five Aggregates）、诸种（Various Elements）的衰败和融入都不动心。’
English
English version: 'Wondrous Meaning, this Bodhisattva's Dharma is so profound and far-reaching. If those of the Sravaka (Hearer) vehicle do not make good use of it, it will be detrimental to the Buddha's path, just like mixed poison, unable to comprehend the Pratyekabuddha (Solitary Realizer) vehicle. Furthermore, those from noble families are like the one from before. Now, this woman is dignified, beautiful, and her appearance is outstanding. Those who see her cannot help but be enamored.' At that time, the woman said to Subhuti (Subhuti, one of the Buddha's ten great disciples, foremost in understanding emptiness): 'Virtuous one, the practice you adhere to is begging for alms. Do not let others share your food; I will make offerings to you.' Then, the woman personally entered her residence, brought out various delicious foods, and said to Subhuti: 'Virtuous one, please accept these offerings, but do not harbor desire, nor should you distance yourself from desire. Rather, you should consume them with a pure mind. Do not harbor anger and delusion, nor should you associate with them. Do not be tainted by worldly afflictions, nor should you be in their company. Even if you, virtuous Subhuti, have not severed the roots of suffering, have not attained the path of Nirvana through practice, you may accept alms; even if you have not practiced the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Spiritual Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, the Eightfold Path, you may accept alms; if it is not with wisdom nor with ignorance that you establish enlightenment, practicing form, name, consciousness, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging, sickness, death—these great sufferings—whether gathering or separating, without attachment, freedom of mind through the extinction of defilements, various names and forms without shape, thereby crossing the Three Realms, transcending the Six Emotions, understanding the principle of emptiness, aspiring to the gate of liberation, practicing non-arising without delusion, without pain or pleasure yet with the aspiration to attain the gate of liberation, thereby reaching the original non-existence, not bound by desire, not attached to what is received, without arising, already without arising, understanding the arising of all dharmas, distinguishing between existence and non-existence, old age and sickness are beyond words, understanding the Twelve Links of Dependent Origination, in this way, one should accept the alms of begging. If you, virtuous one, do not follow ordinary people, nor associate with the virtuous and holy, regarding all dharmas equally, without severing anything, then you should accept food.' 'If there is no birth and no end, practicing the work of emptiness, regarding greed, hatred, and delusion as emptiness, then you should accept food. If you, virtuous one, have not transcended the realm of ordinary people, nor are you situated in the realm of the virtuous and holy, neither with light nor with darkness, not crossing over birth and death, not attaining Nirvana, words neither true nor false, then you should accept food. Regarding all that is exhausted, yet nothing is exhausted, neither gathering nor scattering, regarding the decay and merging of the Five Aggregates and various elements without being moved.' --------------------------------------------------------------------------------
Chinese
，以无所著行寂禅思，常于众生心不怀害，游一切法而无所缚，乃应受食。所以本时出家已得，成就如法等施出家学业，亦以斯等得至灭度，乃应受食。 “若须菩提！行空无义无欲之业顺从空矣，不勤行空甚宜众祐，乃应受食。若以兴发众祐之想，辄随欺诈不从大圣，若使贤者不毕众祐亦不耗损，奉行法义无有进退，乃应受食。” 尔时，须菩提申其右臂稽首为礼，宣传此言：“如今者姊所言至诚，当奉行斯，如女所言，为我身演平等之辞。”这说是已，便受分卫。 时女以食施须菩提，颁宣斯教，谓须菩提：“唯且贤者，众祐难致，乃能遵是受等分卫。又此世人多有自大弃斯平等，缘是之故，故堕地狱不以清净，心怀笃信而受分卫。” 时诸天人问其女曰：“从何因缘解一切法而心奉行？” 其女答曰：“于诸天意所趣云何？能知我身是男子乎？为何所行耶？以是缘故从其本因。” 天答曰：“不敏也。” 其女答曰：“如是，诸天！常遵修行如幻之业，斯身所畅何所我行？犹若呼响？又诸天人随诸众生，若有虚实演是言教，是一切法悉为平等。所以者何？一切言辞众诸名号，本无所有自然出辞。” 说是行分卫章句教时，彼诸天众百千天人，远尘离垢诸法法 现代汉语译本：以不执着任何事物的心态修行寂静的禅定，常常对众生不怀有伤害之心，游历于一切法中而没有束缚，这样才应该接受供养。因为最初出家时已经获得，成就如法的布施等出家学业，也凭借这些达到灭度，这样才应该接受供养。 如果，须菩提（Subhuti，佛陀的弟子）！以空性的智慧行事，没有贪欲的作为，顺从空性的道理，不懈怠地修行空性，非常适合接受大众的供养，这样才应该接受供养。如果产生兴发大众福报的想法，就容易伴随欺诈，不符合大圣的教导。如果贤者不完全成就大众的福报，也不会耗损福报，奉行佛法义理没有进退，这样才应该接受供养。 当时，须菩提伸出右臂，行稽首礼，宣扬这些话：‘如今这位姊妹所说的话非常真诚，我应当奉行这些教导，如您所说，为我阐述平等的道理。’说完这些话，就接受了乞食。 当时，这位女子用食物供养须菩提，并宣扬这些教导，对须菩提说：‘只有贤者，大众的福报难以获得，才能够遵循这个道理接受平等的乞食。而且这个世上的人大多自大，抛弃这种平等，因为这个缘故，所以堕入地狱，不能清净，内心怀着笃定的信心而接受乞食。’ 当时，诸位天人问这位女子说：‘从什么因缘理解一切法而内心奉行？’ 这位女子回答说：‘在诸位天人的想法中，认为怎么样？能知道我的身体是男子吗？认为我做了什么？因为这个缘故从其根本原因。’ 天人回答说：‘不明白。’ 这位女子回答说：‘是的，诸位天人！常常遵循修行如幻的作为，这个身体所表达的有什么是我所做的？就像呼喊的回响？而且诸位天人随着诸位众生，如果有虚假或真实，阐述这些言教，这一切法都是平等的。为什么这样说呢？一切言辞和各种名称，本来没有所有，自然发出言辞。’ 在宣说这个行乞章句教义的时候，那些天众中成百上千的天人，远离尘垢，通达诸法。