English
English version: ‘O Noble One! You do not enter brightness from brightness, you neither fall into birth and death nor enter Nirvana, you speak neither truthfully nor falsely, receive this food. O Noble One! You exhaust the exhaustible, without distinguishing the inexhaustible, you are unshaken by the skandhas (aggregates), realms, and entrances, your thought is without reliance and without contention, you are unhindered towards all beings, your mind is unfettered to all dharmas, receive this food. O Noble One! The Dharma you left home for is not this, receive this food. O Noble One! Your vow in leaving home is not the vow to enter Nirvana, receive this food. If the Noble Subhuti (Subhuti) is without contention, then hell is also without contention.’ ‘O Noble Subhuti (Subhuti)! Do not grasp at the idea of being worthy of offerings, receive this food. O Noble Subhuti (Subhuti)! If someone has the thought that you are worthy of offerings, that person is slandering the Noble Subhuti (Subhuti), you are not worthy of offerings, nor are you entirely a giver, you do not dwell in the idea of being worthy of offerings. O Noble One! If you accomplish this Dharma, receive this food.’ At that time, the Noble Subhuti (Subhuti), outside the middle gate, moved his body seven times, extended his right hand, and said to the woman: ‘Sister! Please explain to me well how to accomplish this Dharma.’ At that time, the woman exclaimed: ‘Excellent! Excellent! O Noble Subhuti (Subhuti)!’ Then she handed him the food. After handing him the food, she said: ‘O Noble Subhuti (Subhuti)! To receive food equally in this way, worthy of offerings, is rare in the world. If, out of arrogance, one allows this equality, to receive offerings purely will lead to falling into hell.’ At that time, the goddess asked the Noble Subhuti (Subhuti): ‘O Noble Subhuti (Subhuti)! For what reason does this woman speak such Dharma, and why do you not answer?’ Subhuti (Subhuti) said: ‘O Goddess! What do you think? Can a person created by illusion speak of what is cause and what is not cause?’ The goddess said: ‘No, O Noble Subhuti (Subhuti).’ Subhuti (Subhuti) said: ‘So it is! So it is! Just as you say, all dharmas are like illusions, what can I answer? O Goddess! If the speech of all beings, whether true or false, is equal to me, why is that? Because these words are like illusions, spoken equally.’ At the time of receiving food and speaking the Dharma in this way, one hundred devas (heavenly beings) attained the Dharma. -------------------------------------------------------------------------------- 眼净。
Chinese
尔时是女向须菩提悔过，悔过已，语大德须菩提：“随意善去，汝持此食往至佛所，我亦当往诣于佛所。” 尔时大德须菩提，持所乞食出王舍城，闻是法故心生欢喜不甘于食。时大德须菩提心念：“此食当施于谁，随施食处令不失果？” 尔时有菩萨，名不污一切法，知大德须菩提心所思念，即诣大德须菩提所。到已，语大德须菩提言：“此食施我，不失果报。” 须菩提言：“善男子！汝安住戒耶？” 答言：“大德须菩提！不受诸法中无持戒破戒。大德须菩提！我杀、盗、淫、妄语、两舌、粗语、绮语、贪、瞋、邪见。” 尔时，大德须菩提思其所说：“如此善男子所得言辩，我今当问所说因缘。”须菩提言：“善男子！何因缘故说如是语？” 尔时，不污一切法菩萨，向大德须菩提而说偈言： “我道甚清净， 无上菩提道， 百千亿众生， 在于此道中。 以此缘故说， 我杀诸众生， 名为杀众生， 能净是道者。 菩提非天与， 亦非释梵与， 无与自然得， 以是缘我盗。 大乘无与者， 不依止下乘， 我说是大乘， 以是故我盗。 知于邪淫故， 智慧者求法， 不用欲故欲， 如是行邪行。 现代汉语译本 眼净（眼睛清净）。 那时，那位女子向须菩提（Subhuti，佛陀的十大弟子之一，以解空第一著称）忏悔过错，忏悔完毕后，对尊者须菩提说：‘请随意前往吧，您拿着这些食物去佛陀那里，我也将前往佛陀那里。’ 那时，尊者须菩提拿着乞讨来的食物走出王舍城（Rajagrha，古印度摩揭陀国的都城），因为听闻了刚才的佛法而心生欢喜，不忍心吃这些食物。当时，尊者须菩提心想：‘这些食物应当施给谁，才能使施食之处不失果报呢？’ 那时，有一位菩萨，名叫不污一切法（Anupalabdhi-sarva-dharma，意为不执著于一切法），知道尊者须菩提心中所思所想，便来到尊者须菩提处。到达后，对尊者须菩提说：‘把这些食物施舍给我吧，不会失去果报的。’ 须菩提问道：‘善男子！你安住于戒律吗？’ 菩萨回答说：‘尊者须菩提！在不受诸法之中，没有持戒和破戒的分别。尊者须菩提！我说杀、盗、淫、妄语、两舌、粗语、绮语、贪、嗔、邪见。’ 当时，尊者须菩提思考他所说的话：‘这位善男子能说出如此辩才，我今天要问问他所说这些话的因缘。’须菩提问道：‘善男子！因为什么因缘说这样的话呢？’ 那时，不污一切法菩萨，向尊者须菩提说了以下偈语： ‘我所说的道非常清净，是无上的菩提道（Bodhi-path，觉悟之道）， 成百上千亿的众生，都在这条道路之中。 因为这个缘故我说，我杀了诸多的众生， 被称为杀众生，能清净这条道路的人。 菩提不是天神给予的，也不是帝释天（Indra，佛教的护法神）或梵天（Brahma，印度教的创造之神）给予的， 没有谁能给予，而是自然获得的，因为这个缘故我说我盗取。 大乘（Mahayana，佛教的一个主要流派）没有给予者，不依赖于小乘（Hinayana，早期佛教的称谓，有时带有贬义）， 我说的是大乘，因为这个缘故我说我盗取。 因为知道邪淫的过患，有智慧的人才寻求佛法， 不是因为欲望而追求欲望，像这样才是真正的邪淫。’
English
English version Eye Cleansing. At that time, the woman repented to Subhuti (Subhuti, one of the ten major disciples of the Buddha, known for his understanding of emptiness). After repenting, she said to the venerable Subhuti: 'Please go as you wish. Take this food to the Buddha, and I will also go to the Buddha.' At that time, the venerable Subhuti, carrying the food he had begged for, left Rajagrha (Rajagrha, the capital of the ancient Indian kingdom of Magadha). Because he had heard the Dharma, he was filled with joy and could not bear to eat the food. At that time, the venerable Subhuti thought: 'To whom should I give this food so that the act of giving will not be without its reward?' At that time, there was a Bodhisattva named Anupalabdhi-sarva-dharma (meaning non-attachment to all dharmas), who knew what the venerable Subhuti was thinking. He went to the venerable Subhuti and said: 'Give this food to me, and you will not lose the reward.' Subhuti asked: 'Good man! Do you abide by the precepts?' The Bodhisattva replied: 'Venerable Subhuti! In the non-acceptance of all dharmas, there is no distinction between upholding and breaking the precepts. Venerable Subhuti! I speak of killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views.' At that time, the venerable Subhuti pondered what he had said: 'This good man can speak with such eloquence. Today, I will ask him about the cause and condition of what he has said.' Subhuti asked: 'Good man! For what reason do you speak such words?' At that time, the Bodhisattva Anupalabdhi-sarva-dharma spoke the following verse to the venerable Subhuti: 'The path I speak of is very pure, it is the unsurpassed Bodhi-path (Bodhi-path, the path to enlightenment), Hundreds of billions of beings are on this path. For this reason, I say that I kill all beings, Those who are called killers of beings can purify this path. Bodhi is not given by gods, nor is it given by Indra (Indra, a protector deity in Buddhism) or Brahma (Brahma, the creator god in Hinduism), No one can give it, it is obtained naturally, for this reason I say I steal. The Mahayana (Mahayana, a major branch of Buddhism) has no giver, it does not rely on the Hinayana (Hinayana, an early term for Buddhism, sometimes used pejoratively), I speak of the Mahayana, for this reason I say I steal. Because of knowing the faults of sexual misconduct, wise people seek the Dharma, Not seeking desire for the sake of desire, like this is true sexual misconduct.'
Chinese
如所有假名， 为渴仰者说， 一切诸妄语， 以是故妄语。 若有诸众生， 依止于下乘， 破坏如是等， 劝发于大乘。 如是两舌者， 破坏诸外道， 堕非道众生， 安止平坦地。 若能呵责者， 是无有爱语， 说于粗恶语， 降伏一切魔。 说于粗恶语， 心亦无瞋恚， 健者见方便， 教化众生故。 知说何因缘， 随因缘而说， 是名为绮语， 知亿数众生。 或说于真实， 或知于妄语， 以是故绮语， 演说于正法。 若一切众生， 咸受人天乐， 复求于出过， 求望一众生， 若喜乐相应， 调世者利益， 智慧者施与， 一切众生乐。 所演说贪者， 所贪者如是， 常作如是愿， 诸众生作佛。 正法欲灭时， 勇健者摄持， 舍失于身命， 不舍佛正法。 无所畏示现， 诸众生诤讼， 及一切外道， 摄持正法故。 若摄取一劫， 若摄一亿劫， 不舍正法故， 然后不妄语。 勇健者取见， 一切有为邪， 亦知于邪见， 进入于正见。 有如是法者， 是安住持戒， 住于无住者， 慧者觉菩提。” 尔时，大德须菩提以所乞食施善男子 现代汉语译本 ‘如所有假名（假立的名字），为渴仰者说，一切诸妄语，以是故妄语。’意思是说，为了引导那些渴望真理的人，即使是虚假的言语，也是为了最终的真理。 ‘若有诸众生，依止于下乘（声闻、缘觉），破坏如是等，劝发于大乘（菩萨乘）。’意思是说，如果有些众生安于小乘，菩萨会用各种方法引导他们，让他们发心走向大乘。 ‘如是两舌者，破坏诸外道，堕非道众生，安止平坦地。’意思是说，菩萨用善巧方便破除外道的邪见，使误入歧途的众生能够安住在正道上。 ‘若能呵责者，是无有爱语，说于粗恶语，降伏一切魔。’意思是说，有时为了降伏内心的烦恼和外在的魔障，菩萨会使用严厉的言语。 ‘说于粗恶语，心亦无瞋恚，健者见方便，教化众生故。’意思是说，即使说了严厉的话，菩萨心中也没有嗔恨，这是为了教化众生的方便之法。 ‘知说何因缘，随因缘而说，是名为绮语，知亿数众生。’意思是说，菩萨了解说话的因缘，根据不同的情况而说，这才是真正的善巧方便，能够利益无数众生。 ‘或说于真实，或知于妄语，以是故绮语，演说于正法。’意思是说，菩萨有时说真实语，有时也知道权巧方便，都是为了演说正法。 ‘若一切众生，咸受人天乐，复求于出过，求望一众生，若喜乐相应，调世者利益，智慧者施与，一切众生乐。’意思是说，即使一切众生都享受人天福报，菩萨仍然希望他们能够超越这些，追求更高的解脱，并以智慧给予一切众生真正的快乐。 ‘所演说贪者，所贪者如是，常作如是愿，诸众生作佛。’意思是说，菩萨所贪求的是让一切众生都能够成佛。 ‘正法欲灭时，勇健者摄持，舍失于身命，不舍佛正法。’意思是说，当正法衰微时，勇敢的人会挺身而出，即使牺牲生命，也要守护佛法。 ‘无所畏示现，诸众生诤讼，及一切外道，摄持正法故。’意思是说，菩萨无所畏惧地示现，是为了在众生的争论和外道的挑战中，维护正法。 ‘若摄取一劫，若摄一亿劫，不舍正法故，然后不妄语。’意思是说，即使经历漫长的时间，菩萨也不会舍弃正法，因此不会说虚妄之语。 ‘勇健者取见，一切有为邪，亦知于邪见，进入于正见。’意思是说，勇敢的人能够看清一切有为法的虚妄，也能认识到邪见的错误，从而进入正见。 ‘有如是法者，是安住持戒，住于无住者，慧者觉菩提。’意思是说，具有以上这些品质的人，才能真正安住于持戒，最终觉悟菩提。 ‘尔时，大德须菩提（Subhuti）以所乞食施善男子’
English
English version ‘As all false names are spoken to those who thirst, all lies are therefore lies.’ This means that in order to guide those who yearn for the truth, even false words are for the sake of the ultimate truth. ‘If there are beings who rely on the Lower Vehicle (Śrāvakayāna, Pratyekabuddhayāna), destroying such and encouraging the Great Vehicle (Mahāyāna).’ This means that if there are beings who are content with the Lower Vehicle, Bodhisattvas will use various methods to guide them and encourage them to aspire to the Great Vehicle. ‘Such double-tongued ones destroy the heretics, causing beings who have fallen into the wrong path to dwell on level ground.’ This means that Bodhisattvas use skillful means to destroy the wrong views of heretics, so that beings who have gone astray can dwell on the right path. ‘If one can rebuke, there is no loving speech, speaking harsh words to subdue all demons.’ This means that sometimes, in order to subdue inner afflictions and external demonic obstacles, Bodhisattvas will use harsh words. ‘Speaking harsh words, the mind is also without anger; the strong see the expedient, for the sake of teaching beings.’ This means that even if harsh words are spoken, there is no anger in the Bodhisattva's mind; this is an expedient means for teaching beings. ‘Knowing for what reason to speak, speaking according to the reason, this is called embellished speech, knowing hundreds of millions of beings.’ This means that Bodhisattvas understand the reasons for speaking and speak according to different situations; this is true skillful means, which can benefit countless beings. ‘Sometimes speaking the truth, sometimes knowing falsehood, therefore embellished speech expounds the Dharma.’ This means that Bodhisattvas sometimes speak truthfully and sometimes know how to use expedient means, all for the sake of expounding the Dharma. ‘If all beings receive the joys of humans and gods, and again seek to transcend, seeking and hoping for one being, if joy and happiness correspond, those who tame the world benefit, the wise give joy to all beings.’ This means that even if all beings enjoy the blessings of humans and gods, Bodhisattvas still hope that they can transcend these and pursue higher liberation, and give true happiness to all beings with wisdom. ‘What is spoken of as greed, what is greed for is such, always making such a vow that all beings become Buddhas.’ This means that what Bodhisattvas crave is that all beings can become Buddhas. ‘When the Dharma is about to perish, the brave ones uphold it, sacrificing their lives and not abandoning the Buddha's Dharma.’ This means that when the Dharma declines, brave people will stand up and, even at the cost of their lives, protect the Dharma. ‘Showing no fear, when beings quarrel and all heretics challenge, they uphold the Dharma.’ This means that Bodhisattvas fearlessly manifest themselves in order to maintain the Dharma in the midst of beings' disputes and heretics' challenges. ‘If taking up one kalpa (aeon), if taking up one hundred million kalpas, not abandoning the Dharma, then not lying.’ This means that even if it takes a long time, Bodhisattvas will not abandon the Dharma, and therefore will not speak false words. ‘The brave ones take the view that all conditioned things are evil, and also know the wrong view, entering into the right view.’ This means that brave people can see through the illusion of all conditioned dharmas and recognize the errors of wrong views, thereby entering into right view. ‘Those who have such dharmas dwell in upholding the precepts; those who dwell in non-dwelling, the wise awaken to Bodhi (enlightenment).’ This means that those who have the above qualities can truly abide in upholding the precepts and ultimately awaken to Bodhi. ‘At that time, the great virtuous Subhuti (Subhuti) offered the food he had begged to a good man.’ --------------------------------------------------------------------------------