Chinese
者亦复如是，志若桥船，无有瞋喜怨友无二。明智贤士忍于凡夫，圣慧坦然心不有二。所以者何？若须菩提，发起瞋恚厌恨之心，同于学士皆当忍之，不当怒报也，令不瞋恨，犹如火炽寻时灭之不当使盛。如是，须菩提！若贪欲兴尘劳然炽，制伏其心令不驰逸，乃逮正定。” 尔时，贤者须菩提问其女曰：“汝何志求而乃如是师子吼乎？” 其女答曰：“若有志求未曾能畅师子吼也，其无志求乃师子吼。所以者何？有所求者则堕颠倒，以堕颠倒无师子吼，有所志求便为贪身，辄堕诸见无师子吼。又贤者问：‘女何志求而乃如是师子吼乎？’贤者何求漏尽意解？” 须菩提答女：“姊欲知之，不用志求而致解脱。” 女又答曰：“耆年本时无所志求，致得漏尽意解乎！吾亦如是逮无所逮，其法界者行无所获。” 须菩提曰：“如今观女必志大乘终无疑也，以是之故大师子吼，举动进止言谈以类大乘之学。” 女又问曰：“岂能识别大乘行迹举动进止，为何等类？” 须菩提答女曰：“声闻虽听，不能颁宣大乘所睹，唯女堪任敷演大乘，所行深妙广为分别。” 女曰：“贤者！其大乘者无所挂碍慧无阴盖，其明无二此之谓也。犹日月前健行诸天，自恣无碍无能蔽者，住 现代汉语译本： ‘这个人也应该这样，意志坚定如桥梁和船只，没有嗔恨、喜悦、怨恨、朋友的分别。明智贤士能够忍受凡夫的冒犯，圣人的智慧坦然，心中没有分别。为什么呢？须菩提（Subhuti），如果发起嗔恚厌恨之心，就和普通学人一样，都应当忍受，不应当以愤怒回报，要使嗔恨平息，就像火焰炽盛时要立即扑灭，不应当让它蔓延。像这样，须菩提（Subhuti）！如果贪欲兴起，尘世的烦恼就会像火焰一样燃烧，要控制自己的心，不让它放纵驰骋，才能达到真正的禅定。’ 当时，贤者须菩提（Subhuti）问那个女子说：‘你有什么志向追求，才能发出如此雄壮的狮子吼呢？’ 那女子回答说：‘如果有所志求，就不能发出真正的狮子吼，只有无所志求，才能发出狮子吼。为什么呢？有所求的人就会陷入颠倒，因为陷入颠倒就不能发出狮子吼，有所志求就会贪恋自身，就会陷入各种见解，不能发出狮子吼。贤者又问：‘你有什么志向追求，才能发出如此雄壮的狮子吼呢？’贤者你追求的是漏尽意解（灭尽烦恼，心得解脱）吗？’ 须菩提（Subhuti）回答女子说：‘姐姐你想知道，不用志求就能达到解脱。’ 女子又回答说：‘耆年（指须菩提自己）当初没有志求，就得到了漏尽意解吗！我也像这样，达到了无所可得的境界，对于法界（Dharmadhatu）的修行，也没有任何执着。’ 须菩提（Subhuti）说：‘现在观察你，必定是立志于大乘（Mahayana），对此我毫不怀疑，因此才能发出如此雄壮的狮子吼，一举一动、一言一行都像大乘的修行者。’ 女子又问：‘怎么才能识别大乘的行迹、举动、进止，属于哪一类呢？’ 须菩提（Subhuti）回答女子说：‘声闻（Sravaka）即使听了，也不能宣说大乘所见到的境界，只有你才能敷演大乘，将所修行的深妙之法广为分别解说。’ 女子说：‘贤者！所谓大乘，就是没有挂碍，智慧没有阴盖，光明没有分别，这就是大乘的含义。就像日月在前，健行诸天在后，自由自在没有阻碍，没有人能够遮蔽它们的光芒，安住于……’
English
English version: ‘It is also like this: one's will should be like a bridge or a boat, without any distinction between anger, joy, resentment, or friendship. A wise and virtuous person can endure the offenses of ordinary people, and a sage's wisdom is serene, without duality in the heart. Why is this so? Subhuti, if one generates anger and resentment, one is the same as an ordinary scholar and should endure it. One should not retaliate with anger, but should quell the anger, just as a raging fire should be extinguished immediately, and should not be allowed to spread. Thus, Subhuti! If greed arises, the defilements of the world will burn like a flame. One must control one's mind, not allowing it to wander freely, in order to attain true samadhi (concentration).’ At that time, the worthy Subhuti asked the woman, ‘What aspiration do you have that you can roar like a lion in this way?’ The woman replied, ‘If one has aspirations, one cannot truly roar like a lion; only when one has no aspirations can one roar like a lion. Why is this so? One who has aspirations falls into delusion, and because of falling into delusion, one cannot roar like a lion. One who has aspirations becomes attached to the self and falls into various views, and cannot roar like a lion. The worthy one asks again: ‘What aspiration do you have that you can roar like a lion in this way?’ Worthy one, are you seeking the extinction of outflows and liberation of mind (Nirvanic liberation)?’ Subhuti replied to the woman, ‘Sister, if you want to know, one can attain liberation without aspiration.’ The woman replied again, ‘Venerable one (referring to Subhuti himself), did you attain the extinction of outflows and liberation of mind without any aspiration? I am also like that, attaining nothing to be attained. As for the practice of the Dharmadhatu (realm of Dharma), there is no attachment to anything.’ Subhuti said, ‘Now, observing you, I am certain that you are aspiring to the Mahayana (Great Vehicle), and I have no doubt about it. Therefore, you can roar like a lion in this way, and every action, every movement, and every word is like that of a Mahayana practitioner.’ The woman asked again, ‘How can one recognize the traces, actions, and movements of the Mahayana, and to what category do they belong?’ Subhuti replied to the woman, ‘Even if a Sravaka (Hearer) hears it, they cannot proclaim the realm seen by the Mahayana. Only you are capable of expounding the Mahayana, and widely explaining the profound and subtle Dharma that is practiced.’ The woman said, ‘Worthy one! The Mahayana is without hindrance, and wisdom is without the covering of ignorance. Its light is without duality; this is the meaning of Mahayana. It is like the sun and moon in front, and the swift-moving devas (gods) behind, free and unhindered, and no one can obscure their light, abiding in...’ --------------------------------------------------------------------------------
Chinese
于虚空而飘疾行，所游天下周遍四域，照阎浮利众生蒙明，莫不被荷。大乘如是正士广学，无所挂碍无能蔽者，其心等住住无所住，其心奉行六度无极，显示十方一切法明，故曰大乘。犹转轮王所游行处辄居四域，菩萨大士至若干种众生类中，在众邪行等修慈心。其大正士如是所至到处常能独步，沙门梵志诸天人民，郡国县邑州域大邦利益众生，菩萨常行四恩之业，救摄一切修若干敬。故曰大乘。诸天、龙、神、揵沓和、阿须轮、迦留罗、真陀罗、摩休勒、释梵四天、明智贤圣、正士聪达，以诸平等正行之无逮成真谛，所见奉敬，故曰大乘。其大乘者，唯须菩提！而不可尽悉无所生，不断佛教三宝之训，咨受佛慧道法之业，奉顺圣众。以大慧明劝化众生，善具弘妙无杂碎行，所作真正解畅备悉六度无极，以四恩行救摄危厄，寂然庠序，修八正道、意止、意断，奉无极慈修无盖哀，坚住大道，于一切智永弃畏难，降伏众魔舍诸闇昧，显智慧明富众德本，诸行具足。诸天、人民、阿须伦所见归命，众魔外学莫不降伏，一切声闻诸缘觉等，莫能当者。化众不信令笃乐法，慈悲愍念诸怀瞋害，以布施摄悭贪，以持戒摄犯禁，以忍辱摄瞋恚，以精进摄懈怠，以一心摄乱意，以智慧摄愚痴，以财宝摄贫穷，以安和摄苦患，以欢悦从 现代汉语译本 在虚空中快速飞行，所游历之处遍及天下四方，照亮阎浮提（Jambudvipa，指我们所居住的这个世界）的众生，使他们摆脱愚昧，无不受到恩泽。大乘（Mahayana，佛教宗派之一）的正士广泛学习，没有任何事物可以阻碍或遮蔽他们，他们的心平等安住，安住于无所住的状态，他们的心奉行六度（Six Perfections，布施、持戒、忍辱、精进、禅定、智慧）到达彼岸，显示十方一切法的光明，所以称为大乘。犹如转轮圣王（Chakravartin，理想的统治者）所到的地方都能统治四方，菩萨大士到达各种众生之中，在各种邪恶的行为中修习慈心。这些大正士所到之处常常能够独自前行，利益沙门（Shramana，出家修行者）、梵志（Brahmana，婆罗门教修行者）、诸天人民、郡国县邑州域大邦的众生，菩萨常常行四恩之业（父母恩、众生恩、国王恩、三宝恩），救助摄受一切众生，修习各种恭敬。所以称为大乘。诸天、龙（Naga，蛇神）、神、乾闼婆（Gandharva，天上的乐神）、阿修罗（Asura，好战的神）、迦楼罗（Garuda，金翅鸟）、紧那罗（Kinnara，半人半鸟的乐神）、摩睺罗伽（Mahoraga，大蟒神）、释梵四天（Shakra and Brahma，帝释天和梵天）、明智贤圣、正士聪达，以诸平等正行的无上功德成就真谛，所见之处都受到奉敬，所以称为大乘。大乘的修行者，唯有须菩提（Subhuti，佛陀的十大弟子之一）！而不可完全知晓，他们无所生，不断绝佛教三宝（佛、法、僧）的教诲，请教接受佛的智慧和道法的修行，奉行顺从圣众。以大智慧光明劝化众生，善于具备弘扬微妙的法门，没有杂乱琐碎的行为，所作所为真正而通达，完备地修行六度到达彼岸，以四恩之行救助摄受危难，寂静安详，修习八正道（Eightfold Path，佛教的实践道路，包括正见、正思、正语、正业、正命、正精进、正念、正定）、意止（Right Effort，八正道之一，正确的努力）、意断（Right Mindfulness，八正道之一，正确的正念），奉行无极的慈爱，修习无盖的悲悯，坚定地安住于大道，对于一切智慧永远抛弃畏惧和困难，降伏各种魔障，舍弃各种黑暗和愚昧，显现智慧光明，富有各种功德根本，各种行为都具足。诸天、人民、阿修罗所见都归顺听命，各种魔和外道没有不被降伏的，一切声闻（Shravaka，听闻佛法而修行的弟子）和诸缘觉（Pratyekabuddha，独自觉悟者）等，没有能够抵挡的。教化不相信的人使他们笃信并喜爱佛法，慈悲怜悯那些怀有嗔恨和伤害的人，用布施来摄受悭贪的人，用持戒来摄受犯戒的人，用忍辱来摄受嗔恚的人，用精进来摄受懈怠的人，用一心来摄受散乱的心意，用智慧来摄受愚痴的人，用财宝来摄受贫穷的人，用安和来摄受痛苦和患难，用欢悦来
English
English version Moving swiftly through the void, traversing the world and encompassing all four regions, illuminating the beings of Jambudvipa (the world we inhabit), freeing them from ignorance, and bestowing grace upon all. The Mahayana (a major branch of Buddhism) Bodhisattvas (enlightenment beings) learn extensively, unhindered and unclouded, their minds dwelling in equanimity, abiding in non-abiding, their hearts devoted to practicing the Six Perfections (dana-paramita, sila-paramita, kshanti-paramita, virya-paramita, dhyana-paramita, prajna-paramita) to reach the other shore, revealing the light of all dharmas (teachings) in the ten directions, hence called Mahayana. Just as a Chakravartin (ideal universal ruler) governs the four regions wherever he goes, the great Bodhisattvas enter various kinds of beings, cultivating loving-kindness amidst all evil deeds. These great Bodhisattvas, wherever they go, are always able to walk alone, benefiting the beings of Shramanas (wandering ascetics), Brahmanas (priests), gods, people, districts, counties, states, and great nations. Bodhisattvas constantly perform the deeds of the Four Gratitudes (gratitude to parents, gratitude to sentient beings, gratitude to the king, gratitude to the Triple Gem), rescuing and embracing all, cultivating various forms of reverence. Hence called Mahayana. Gods, Nagas (serpent deities), spirits, Gandharvas (celestial musicians), Asuras (demons), Garudas (mythical birds), Kinnaras (mythical beings, half-human and half-bird), Mahoragas (great serpents), Shakra and Brahma (rulers of the heavens), wise sages, righteous and intelligent beings, through the unsurpassed merit of equal and righteous conduct, attain the ultimate truth, and are revered wherever they are seen, hence called Mahayana. The practitioners of Mahayana, only Subhuti (one of the Buddha's ten great disciples)! cannot be fully known, they are unborn, they do not sever the teachings of the Buddhist Triple Gem (Buddha, Dharma, Sangha), they inquire and receive the wisdom of the Buddha and the practice of the Dharma, they follow and obey the Sangha (community of practitioners). With great wisdom and light, they exhort and transform beings, skillfully possessing the ability to propagate the subtle and wonderful Dharma, without mixed or trivial actions, their deeds are true and thorough, completely practicing the Six Perfections to reach the other shore, with the deeds of the Four Gratitudes, they rescue and embrace those in danger, tranquil and serene, they cultivate the Eightfold Path (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration), Right Effort, Right Mindfulness, they practice boundless loving-kindness, cultivate unhindered compassion, firmly abide in the Great Path, forever abandoning fear and difficulty in all wisdom, subduing all demons, relinquishing all darkness and ignorance, revealing the light of wisdom, rich in the roots of all virtues, all actions are complete. Gods, people, and Asuras, upon seeing them, all surrender and obey, all demons and heretics are subdued, all Shravakas (listeners) and Pratyekabuddhas (solitary realizers), etc., are unable to withstand them. They transform the unbelieving, causing them to believe firmly and delight in the Dharma, with loving-kindness and compassion, they pity those who harbor anger and harm, with generosity they embrace the stingy, with morality they embrace the immoral, with patience they embrace the angry, with diligence they embrace the lazy, with one-pointedness they embrace the distracted, with wisdom they embrace the ignorant, with wealth they embrace the poor, with peace they embrace the suffering, with joy they -------------------------------------------------------------------------------- 明智，故曰大乘。” 分卫品第三
Chinese
于时贤者须菩提问其女曰：“快叹大乘！颁宣行业瑞应本末。” 其女答曰：“正使我身一劫过劫，咨嗟大乘，不能究畅得其边崖。如大乘业不可限量，其德至淳功勋名称不可得计。” 又须菩提谓其女曰：“姊问我言：‘贤者何故而行分卫？’如来、至真亦行分卫，从如来缘奉不违命。” 其女答曰：“唯，须菩提！能知诸佛善权方便，欲开化众故行分卫。” 须菩提问女：“女亦堪任诸佛若干行随时之义，吾身不能唯说其意，修权方便行分卫乎？” 女复报曰：“贤者复听，如来、至真以二十事，观察法仪而行分卫。何谓二十？一曰、现己身色形像微妙端正；二曰、顺从如来分卫学法；三曰、若有众生欲习严佛三十二相；四曰、观如来身具足庄饰；五曰、如法备悉身相种好；六曰、令发无上正真道意；七曰、念于如来而行分卫，如法效之；八曰、若如来入郡国县邑，郡国县邑普得安隐；九曰、盲者得目悉睹诸色；十曰、聋者得听别若干音；十一曰、心乱迷惑者伏定其意；十二曰、若裸形者得自然衣；十三曰、饥得食粮；十四曰、渴得水浆；十五曰、病者得愈；十六曰、无怒无痴；十七曰、无贪无嫉；十八曰、不恨不恚亦无自大；十 现代汉语译本： ‘因为明智，所以叫做大乘。’ 分卫品第三 当时，贤者须菩提问他的女儿说：‘请赞叹大乘！详细讲述修行的瑞应本末。’ 他的女儿回答说：‘即使我用一劫又一劫的时间，赞叹大乘，也不能完全详尽地了解它的边际。大乘的功业不可估量，它的德行至纯，功勋和名称不可计数。’ 须菩提又对他的女儿说：‘姐姐问我说：“贤者您为什么行分卫？”如来（Tathagata，意为如实而来的人）、至真（the ultimate truth）也行分卫，我遵从如来的因缘，不敢违背命令。’ 他的女儿回答说：‘是的，须菩提！您能了解诸佛善巧方便，为了开化众生才行分卫。’ 须菩提问女儿：‘您也能胜任诸佛随顺时宜的各种行为的意义吗？我不能完全说出其中的含义，只是说修习权巧方便而行分卫吗？’ 女儿回答说：‘贤者请听，如来（Tathagata，意为如实而来的人）、至真（the ultimate truth）以二十件事，观察法仪而行分卫。哪二十件事呢？一是、显现自身色相微妙端正；二是、顺从如来分卫的学法；三是、如果有众生想要学习庄严佛的三十二相；四是、观察如来身具足庄严；五是、如法完备身相的各种美好；六是、令人发起无上正真道意；七是、忆念如来而行分卫，如法效仿；八是、如果如来进入郡国县邑，郡国县邑普遍得到安宁；九是、盲人能够看见，都能看到各种颜色；十是、聋人能够听到，能分辨各种不同的声音；十一是、心乱迷惑的人能够平伏安定心意；十二是、如果裸体的人能够得到自然的衣服；十三是、饥饿的人得到粮食；十四是、口渴的人得到水浆；十五是、生病的人得到痊愈；十六是、没有愤怒没有愚痴；十七是、没有贪婪没有嫉妒；十八是、不怨恨不恼怒也没有自大；十