English
English version: 'How does the wisdom to measure the wisdom of others compare to what Subhuti (须菩提, a leading disciple of the Buddha known for his understanding of emptiness) seeks? Can the light of a firefly illuminate one's own palm? Can it dispel darkness?' Subhuti (须菩提) replied: 'O son of good family! The light of a firefly is not worth mentioning; how can it illuminate a palm!' 'So it is, Subhuti (须菩提)! Those sons and daughters of good family who study the Sravaka Vehicle (声闻乘, the vehicle of the disciples), are of meager virtue and scarce wisdom. The glory, merit, wisdom, light, and joy they seek are focused on a brief quiescence. Just as when a kalpa (劫, an immense period of time) is consumed by fire, can the sources and streams of the Ganges River extinguish it?' Subhuti (须菩提) said: 'Even if all the waters of hundreds of thousands of millions of great oceans and rivers could not extinguish the raging fire of a kalpa (劫), how much less could the waters of rivers and great streams?' The woman said: 'So it is, Subhuti (须菩提)! The wisdom and light of the Bodhisattvas (菩萨, beings on the path to Buddhahood) are immeasurable, and their meritorious power and glory are incalculable. Even if a Bodhisattva (菩萨) were to indulge in the five desires for as many kalpas (劫) as there are sands in the Ganges River, it would not be exhausted. The Bodhisattva's (菩萨) wisdom, light, merit, power, and glory are vast, lofty, and immeasurable. It is like, Subhuti (须菩提), a poor and destitute person who becomes severely ill and suffers greatly. A doctor comes to treat him, prescribing medicine according to his condition, and whether the illness is light or severe, it is cured. This medicine is easily obtained, and the person of meager virtue suffers alone and finds peace. Why is this? Because the cost is not great.' So it is, Subhuti (须菩提)! The conduct and virtue of those who practice the Sravaka Vehicle (声闻乘) is to be content with little and without greed, dwelling in quiet places, and abandoning stinginess and jealousy. Knowing very little, they fall into all kinds of afflictions, and only then do they attain the exhaustion of outflows and liberation of mind. This is how it should be viewed.' 'Yes, Subhuti (须菩提)! Just as a poor person is healed and recovers from suffering, so is the liberation of the Sravaka Vehicle (声闻乘). It is like a great king with an imposing appearance who falls ill. A doctor comes to treat him, using royal medicine to cure his illness. The medicine is of exquisite color and fragrance, and as it is applied to his face, his face is healed, and his neck and chin are comfortable. His body is free from all ailments, and all flavors are complete. The king uses treasures, fragrant flowers, mixed incense, and pounded incense to perfume his body, and various musical instruments play naturally. The king will not be afraid to use these things, nor will he be worried about them.' He replied: 'No.' --------------------------------------------------------------------------------
Chinese
！若干品药常服治病，以众伎乐而自娱乐，并娱一切至使疾病除愈永安。” “如是，须菩提！或有菩萨以所娱乐善权方便，好于一切道法之乐，而自娱乐己心修行，皆以一切普安道乘，逮至无上正真之道为最正觉。 “唯，须菩提！以是之故，如医疗治病，菩萨如是现智慧时而开化之。又，须菩提！以五所欲用本无故而无所住，其在是忍能自晓了，我何所造？以五所乐无有福祚，横为功勋不可逮致悉无所有，斯一切智逮无所得亦无名勋，若斯忍者己身达想，何谓有道？何谓无道？五阴空寂然亦空，以逮忍者则无所欲，患厌己欲悉无所乐无所求习，乃曰志道。五阴奔逸不能定意，是则无道。” 于是，尊者须菩提问：“二尊者子！今此女人与仁何亲？” 二尊者子俱共叉手，说斯颂曰： “是我之父母， 斯慈施弘安， 此家室亲厚， 亦无上世尊， 以是威德故， 而致诸功勋， 如是合集行， 缘脱无数苦。 颁宣此经法， 普具众行业， 施吾道慧乐， 心行于空无， 因敷演经法， 悉周遍精进， 加我等法乐， 训诲于空行。 弃舍于家居， 犹火烧骨体， 以用斯方便， 损裂众结网， 为蚖蛇所啮， 灭除众毒害， 其贪欲 现代汉语译本： ‘服用多种药物来治疗疾病，用各种伎乐来让自己娱乐，并且娱乐一切众生，使他们的疾病消除痊愈，永远安乐。’ ‘是的，须菩提（Subhuti）！或者有菩萨以所娱乐的善巧方便，喜爱一切道法之乐，来娱乐自己的心，修行，都以一切普安道乘，达到无上正真之道为最正觉。’ ‘是的，须菩提（Subhuti）！因为这个缘故，就像医疗治病一样，菩萨这样展现智慧时而开化众生。又，须菩提（Subhuti）！以五种欲望的本性是空无的缘故而无所执住，能够忍耐的人能够自己明白，我造作了什么？以五种快乐没有福报，强行为之的功勋不可达到，最终一无所有，这种一切智达到无所得，也没有名声功勋，如果这样忍耐的人自己通达实相，什么叫做有道？什么叫做无道？五阴（Skandha）空寂然也是空，达到忍耐的人就没有欲望，厌恶自己的欲望，没有快乐没有所求所习，这才叫做志道。五阴（Skandha）奔逸不能安定心意，这就是无道。’ 于是，尊者须菩提（Subhuti）问：‘二位尊者子！现在这位女人和你们有什么亲属关系？’ 二位尊者子一同合掌，说了这首颂： ‘是我的父母，这慈悲施予弘大安乐， 这家庭亲密厚重，也是无上世尊， 以这种威德的缘故，而成就各种功勋， 这样合集修行，因缘解脱无数痛苦。 颁布宣扬此经法，普遍具备各种行业， 施予我们道慧之乐，心行于空无， 因为敷演经法，全部周遍精进， 加持我们法乐，训诲于空行。 弃舍于家居，犹如火烧骨体， 以使用这种方便，损裂各种结网， 被蚖蛇所啮咬，灭除各种毒害， 那贪欲
English
English version: 'To take various medicines regularly to cure diseases, to entertain oneself with various kinds of music, and to entertain all beings, so that their diseases are eliminated and healed, and they are forever peaceful and happy.' 'So it is, Subhuti! Or there may be Bodhisattvas who, with skillful means of entertainment, delight in the joy of all Dharma practices, to entertain their own minds and cultivate themselves, all with the universally peaceful vehicle of the Path, reaching the supreme and true Path as the most perfect enlightenment.' 'Yes, Subhuti! For this reason, just as medical treatment cures diseases, Bodhisattvas manifest wisdom in this way to enlighten beings. Moreover, Subhuti! Because the nature of the five desires is empty, they are without attachment. Those who can endure can understand for themselves, what have I created? Because the five pleasures have no blessings, the merits achieved by force cannot be attained, and ultimately there is nothing. This omniscience reaches non-attainment, and there is no fame or merit. If such an enduring person understands the true nature of themselves, what is called having the Path? What is called not having the Path? The five Skandhas (Skandha) are empty and still, and also empty. Those who attain endurance have no desires, detest their own desires, have no joy, no seeking, no habits, and this is called aspiring to the Path. The five Skandhas (Skandha) run wild and cannot স্থির the mind, this is without the Path.' Then, Venerable Subhuti (Subhuti) asked: 'Two venerable sons! What is the relationship between this woman and you?' The two venerable sons together put their palms together and spoke this verse: 'She is my mother and father, this compassion bestows great peace, This family is close and intimate, and also the supreme World Honored One, Because of this majestic virtue, various merits are achieved, Thus gathering and practicing, the causes and conditions liberate countless sufferings. Promulgating and proclaiming this Sutra Dharma, universally possessing various industries, Bestowing upon us the joy of the wisdom of the Path, the mind acts in emptiness, Because of expounding the Sutra Dharma, all are universally diligent, Blessing us with the joy of the Dharma, instructing in the practice of emptiness. Abandoning the home, like fire burning bones, Using this expedient means, breaking and tearing various nets of knots, Being bitten by the snake, eliminating various poisons, That greed -------------------------------------------------------------------------------- 如是， 恩爱之所伤。 如人火所灾， 有来救火厄， 尘劳热若斯， 能脱淫欲难。 晓了诸法义， 而消大恐畏， 以断此诸难， 明智所解脱。 吾不慕贪欲， 以义解智慧， 诸义无有义， 所谓世间欲。”
Chinese
尔时，贤者须菩提问其女曰：“姊以何所善权方便，而不弃舍一切众生，随时之宜悉开化之？又有仁者当晓此意，女人在世多慕欲乐，而不以厌逾于男子，女人情兴好于欲乐，以故菩萨行权方便而导引之，故现女像因教诲之，男子之身不可现入贵人淫女。” 须菩提问：“今姊何故女人之像化众女人乎？于彼世时转女菩萨，现女人像须臾一时，由十二年现其像貌，为尊者子清净衣被着男子服？” 问：“须菩提！仁为凡夫从学致乎？” 须菩提答曰：“吾非学也，亦非凡夫。” 其女报曰：“如是，如是！唯，须菩提！我无所持。” 时尊者子念：“须菩提若斯成就深妙智慧菩萨之业，修平等行，以是相问。” 时族姓子知须菩提心之所念，谓须菩提：“我以斯问：‘唯，须菩提！云何漏尽？分别部居意之所归？’” 须菩提答曰：“吾非漏尽。” 女又问曰：“何谓其漏不尽去来今现在？过去已尽，当来未至，现 现代汉语译本 是这样，恩爱带来的是伤害。 就像人遭遇火灾一样，有人前来救助脱离火的灾难， 尘世的烦恼就像这火的热度一样，能够从中解脱淫欲的困难以。 明白了诸法的真义，就能消除巨大的恐惧， 用智慧斩断这些苦难，明智的人才能得到解脱。 我不羡慕贪欲，用正义和智慧来理解， 所有的欲望都没有意义，说的就是世间的欲望啊。 这时，贤者须菩提（Subhuti）问那位女子说：‘您用什么巧妙的方法，才能不舍弃一切众生，随时根据他们的需要来开导教化他们呢？又有仁者应当明白这个道理，女人在世上大多贪图享乐，而且在这方面的欲望比男子更强烈，女人天性就喜欢享乐，因此菩萨（Bodhisattva）才施行权宜之计来引导她们，所以显现女人的形象来教诲她们，男子的身份是不可以随便进入贵人的内室的。’ 须菩提（Subhuti）问：‘现在您为什么用女人的形象来教化众多的女人呢？在那过去的时候，您转为女菩萨（Bodhisattva），显现女人形象只是须臾一时，却有十二年都显现这样的形象，而尊者之子却穿着干净的衣服，穿着男子的服装？’ （女子）问：‘须菩提（Subhuti）！您是因为身为凡夫才来学习佛法的吗？’ 须菩提（Subhuti）回答说：‘我不是通过学习得来的，也不是凡夫。’ 那位女子回答说：‘是的，是的！须菩提（Subhuti）！我没有什么可以执着的。’ 这时，尊者之子心想：‘须菩提（Subhuti）如此成就了深妙智慧的菩萨（Bodhisattva）事业，修习平等之行，所以用这样的问题来询问。’ 这时，那位族姓之子知道须菩提（Subhuti）心中所想，对须菩提（Subhuti）说：‘我用这个问题来问您：‘须菩提（Subhuti）！如何才能漏尽烦恼？分别部居的意念最终归向何处？’’ 须菩提（Subhuti）回答说：‘我并非漏尽烦恼。’ 女子又问：‘那么，什么叫做烦恼没有断尽，过去、未来、现在？过去已经过去，未来尚未到来，现在'
English
English version Thus, love and affection are the source of suffering. Like someone afflicted by fire, someone comes to rescue them from the calamity of fire, The heat of worldly troubles is like this fire; one can escape the difficulty of lust from it. Understanding the meaning of all dharmas (teachings), one can eliminate great fear, Using wisdom to cut off these difficulties, the wise are liberated. I do not admire greed; I understand with righteousness and wisdom, All desires are meaningless; this refers to worldly desires. At that time, the worthy Subhuti (Subhuti) asked the woman: 'What skillful means do you use to not abandon all sentient beings, and to enlighten and teach them according to their needs at all times? And a benevolent person should understand this principle: women in the world mostly crave pleasure, and their desires in this regard are stronger than men's. Women are naturally fond of pleasure, so Bodhisattvas (Bodhisattva) employ expedient means to guide them, therefore appearing in the form of women to teach them. A man's identity cannot casually enter the inner chambers of noble people.' Subhuti (Subhuti) asked: 'Now why do you use the image of a woman to teach many women? In that past time, you transformed into a female Bodhisattva (Bodhisattva), appearing as a woman for only a brief moment, yet you have appeared in this form for twelve years, while the son of the venerable one wears clean clothes and men's attire?' (The woman) asked: 'Subhuti (Subhuti)! Are you learning the Dharma (teachings) because you are an ordinary person?' Subhuti (Subhuti) replied: 'I did not obtain it through learning, nor am I an ordinary person.' The woman replied: 'Yes, yes! Subhuti (Subhuti)! I have nothing to cling to.' At this time, the son of the venerable one thought: 'Subhuti (Subhuti) has thus accomplished the profound and wonderful wisdom of a Bodhisattva's (Bodhisattva) work, cultivating the practice of equality, so he asks with such questions.' At this time, the son of the clan knew what Subhuti (Subhuti) was thinking and said to Subhuti (Subhuti): 'I ask you with this question: 'Subhuti (Subhuti)! How can one exhaust all defilements? Where does the intention of separate abodes ultimately lead?'' Subhuti (Subhuti) replied: 'I have not exhausted all defilements.' The woman then asked: 'Then what is meant by defilements not being exhausted, past, future, and present? The past has already passed, the future has not yet arrived, the present' --------------------------------------------------------------------------------