Chinese
圣耶！若起瞋恚则有悔过，若无瞋无缠、无忿无诤、不起结使，如是等人不应悔过。大德须菩提！犹如火炽是故有灭，无炽则无灭。如是，大德须菩提！若结炽然则有悔过，若灭诸结则无悔过。” 尔时，须菩提复语女言：“姊！汝何求趣，能如是吼师子吼也？” 女言：“大德须菩提！若有所求，则不能吼师子吼也。大德须菩提！若无所求，能师子吼。何以故？若有所求即便是有，若有所有无师子吼，有身见者则有所求，有见作者无师子吼。大德须菩提！汝向所言姊汝何所趣。大德须菩提！若有问汝，汝何所趣？漏尽无生心得解脱耶？” 须菩提言：“姊！若有所求，无有解脱。” 女言：“大德须菩提！汝如是求，则尽诸漏得无漏心，若如是趣，是趣解脱，是趣法性。” 尔时，大德须菩提言：“姊！汝趣大乘无有疑也，如行相貌必定趣向无上大乘。” 女言：“大德须菩提！汝知大乘耶！说行相貌。” 须菩提言：“姊！若诸声闻不闻大乘，诸行相貌不能知说。姊！我今请汝说大乘行所有相貌。” 女言：“大德须菩提！夫大乘者名无一异。大德须菩提！如日月宫为速疾见，天之所持故不住于空，速疾而去无有滞碍，为诸众生而作光明。大德须菩提！向于大 现代汉语译本：圣耶！如果生起嗔恚之心，那么就需要忏悔过错；如果没有嗔恚、没有烦恼的缠缚、没有忿恨、没有争斗、不产生各种结使（kleshas，烦恼的根本），像这样的人就不需要忏悔过错。大德须菩提（Subhuti，佛陀的十大弟子之一）！就像火焰炽盛所以可以熄灭，没有炽盛的火焰也就没有熄灭。同样，大德须菩提！如果烦恼结使炽盛燃烧，那么就需要忏悔过错；如果灭尽了各种结使，那么就不需要忏悔过错。” 这时，须菩提又对那位女子说：“姊姊！你追求什么境界，能够发出如此雄壮的狮子吼呢？” 女子说：“大德须菩提！如果有所追求，就不能发出狮子吼。大德须菩提！如果没有所追求，才能发出狮子吼。为什么呢？如果有所追求，那就是‘有’，如果执着于‘有’，就不能发出狮子吼。有身见（satkayadrishti，认为五蕴和合的身体是真实存在的）的人就会有所追求，有‘作者’这种见解的人也不能发出狮子吼。大德须菩提！你刚才问我‘姊姊你追求什么境界’。大德须菩提！如果有人问你，你追求什么境界？是漏尽（asravaksaya，断尽一切烦恼）无生（anutpada，不生不灭的境界）心得解脱吗？” 须菩提说：“姊姊！如果有所追求，就没有解脱。” 女子说：“大德须菩提！你这样追求，就能断尽一切烦恼，得到无漏（anasrava，没有烦恼）之心。如果这样趋向，就是趋向解脱，就是趋向法性（dharmata，诸法的本性）。” 这时，大德须菩提说：“姊姊！你趋向大乘（Mahayana，佛教的一个主要流派）是毫无疑问的，从你的言行举止来看，必定是趋向无上大乘。” 女子说：“大德须菩提！你了解大乘吗？说说大乘的行相和特征。” 须菩提说：“姊姊！如果声闻（sravaka，听闻佛法而修行的弟子）没有听闻过大乘，就不能知道和说出大乘的行相和特征。姊姊！我现在请你来说说大乘的行持和所有特征。” 女子说：“大德须菩提！所谓大乘，就是没有‘一’和‘异’的分别。大德须菩提！就像日月宫殿运行迅速，容易被看见，因为有天神护持所以不会停留在空中，快速运行而没有阻碍，为众生带来光明。大德须菩提！趋向大...
English
English version: O venerable one! If anger arises, then there is repentance. If there is no anger, no entanglement, no resentment, no strife, and no arising of fetters (kleshas), such persons should not repent. O great worthy Subhuti! Just as a fire blazes and therefore can be extinguished, without blazing there is no extinguishing. Likewise, O great worthy Subhuti! If the fetters blaze, then there is repentance; if all fetters are extinguished, then there is no repentance.' At that time, Subhuti again said to the woman: 'Sister! What realm do you seek, that you are able to roar such a lion's roar?' The woman said: 'O great worthy Subhuti! If there is something sought, then one cannot roar a lion's roar. O great worthy Subhuti! If there is nothing sought, one can roar a lion's roar. Why is that? If there is something sought, then there is 'being' (bhava); if there is attachment to 'being', there is no lion's roar. One who has a view of self (satkayadrishti) seeks something; one who has a view of an 'agent' does not roar a lion's roar. O great worthy Subhuti! You asked me, 'Sister, what realm do you seek?' O great worthy Subhuti! If someone asks you, what realm do you seek? Is it the exhaustion of outflows (asravaksaya), the attainment of non-arising (anutpada), and the liberation of the mind?' Subhuti said: 'Sister! If there is something sought, there is no liberation.' The woman said: 'O great worthy Subhuti! If you seek in this way, you will exhaust all outflows and attain a mind free from outflows (anasrava). If you proceed in this way, it is proceeding towards liberation, it is proceeding towards the nature of reality (dharmata).' At that time, the great worthy Subhuti said: 'Sister! There is no doubt that you are proceeding towards the Great Vehicle (Mahayana). From your conduct and appearance, you are certainly heading towards the unsurpassed Great Vehicle.' The woman said: 'O great worthy Subhuti! Do you know the Great Vehicle? Speak of its conduct and characteristics.' Subhuti said: 'Sister! If the Hearers (sravaka) have not heard of the Great Vehicle, they cannot know and speak of its conduct and characteristics. Sister! I now ask you to speak of the conduct and all the characteristics of the Great Vehicle.' The woman said: 'O great worthy Subhuti! The Great Vehicle is named as neither one nor different. O great worthy Subhuti! Like the palaces of the sun and moon, they are quickly seen, and because they are supported by the gods, they do not dwell in the sky, they move quickly without obstruction, and they bring light to all beings. O great worthy Subhuti! Proceeding towards the Great... --------------------------------------------------------------------------------
Chinese
乘大丈夫等，亦复如是无碍无著，行六波罗蜜而无有住，为诸众生作法光明。 “大德须菩提！如转轮王宝轮若去四兵亦从，如转轮王行四天下，人见适意生恭敬心，是转轮王无有恶心常生慈心。大德须菩提！向于大乘大丈夫等亦复如是，随有所行在在处处，若村邑聚落国城王宫，于诸众生起平等心无有异行。 “大德须菩提！大乘者名曰大智，天、龙、夜叉、乾闼婆，智慧大丈夫之所恭敬，以是缘故名为大乘。是无尽智，无生灭故；是不断智，不断佛种故；是摄取智，不断法种故；是守护智，不断僧种故；是广博智，教化无量诸众生故；是善持智，无断绝故；是善作业智，六波罗蜜故；是善摄智，四摄法故；是善相应智，亲近以圣道故；是善调智，正念菩提心不忘失故；是善安止智，大悲心故；是善趣智，一切智故；是离诸怖智，降诸魔故；是离闇智，大慧炬故；是大财智，成就一切诸善根故；是恭敬智，诸天及世所恭敬故。 “是无降伏智，一切外道故；是难解智，一切声闻缘觉人故；是清净智，不信人故；是慈愍智，瞋害人故；是能施智，悭惜人故；是持戒智，破戒人故；是忍辱智，瞋恚人故；是精进智，懈怠人故；是禅定智，乱心人故；是大慧智，无智人故；是大富智，贫穷人故；是安乐 现代汉语译本： 正如大丈夫（Mahasattva）一样，他们也没有任何障碍和执着，奉行六波罗蜜（六种到达彼岸的方法，Six Paramitas）而不住于任何事物，为所有众生带来佛法的光明。 ‘须菩提（Subhuti）！就像转轮圣王的宝轮所到之处，四种军队也会跟随。当转轮圣王巡行四大天下时，人们见到他会感到愉悦，并生起恭敬之心。这位转轮圣王没有恶念，心中常怀慈悲。须菩提！趋向大乘（Mahayana）的大丈夫们也是如此，无论他们走到哪里，无论是在村庄、聚落、国都、城市还是王宫，他们都对所有众生怀有平等之心，没有任何差别对待。’ ‘须菩提！大乘被称为大智慧。天（Deva）、龙（Naga）、夜叉（Yaksa）、乾闼婆（Gandharva）等都恭敬具有智慧的大丈夫，因此被称为大乘。这是无尽的智慧，因为没有生灭；这是不断的智慧，因为佛种不会断绝；这是摄取的智慧，因为法种不会断绝；这是守护的智慧，因为僧种不会断绝；这是广博的智慧，因为能教化无量的众生；这是善持的智慧，因为没有断绝；这是善作业的智慧，因为有六波罗蜜；这是善摄的智慧，因为有四摄法（四种摄取众生的方法，Four means of attracting people）；这是善相应的智慧，因为亲近圣道；这是善调的智慧，因为正念菩提心（Bodhi-citta）而不忘失；这是善安止的智慧，因为有大悲心；这是善趣的智慧，因为有一切智（Sarvajna）；这是远离诸怖的智慧，因为降伏了诸魔；这是远离黑暗的智慧，因为有大慧炬；这是大财的智慧，因为成就了一切诸善根；这是恭敬的智慧，因为受到诸天和世人的恭敬。 ‘这是无降伏的智慧，针对一切外道；这是难以理解的智慧，针对一切声闻（Sravaka）缘觉（Pratyekabuddha）之人；这是清净的智慧，针对不信之人；这是慈愍的智慧，针对嗔恨之人；这是能施的智慧，针对悭吝之人；这是持戒的智慧，针对破戒之人；这是忍辱的智慧，针对嗔恚之人；这是精进的智慧，针对懈怠之人；这是禅定的智慧，针对乱心之人；这是大慧的智慧，针对无智之人；这是大富的智慧，针对贫穷之人；这是安乐
English
English version: Likewise, the great beings (Mahasattvas) are without hindrance or attachment, practicing the Six Perfections (Six Paramitas) without dwelling on anything, and providing the light of Dharma for all sentient beings. ‘Subhuti! Just as the precious wheel of a Wheel-Turning King (Cakravartin) goes, the four divisions of the army follow. As the Wheel-Turning King travels through the four continents, people who see him feel pleased and develop a respectful mind. This Wheel-Turning King has no evil thoughts and always generates a compassionate mind. Subhuti! The great beings who are directed towards the Great Vehicle (Mahayana) are also like this. Wherever they go, in villages, settlements, countries, cities, or royal palaces, they generate an equal mind towards all sentient beings, without any different behavior.’ ‘Subhuti! The Great Vehicle is called great wisdom. Gods (Devas), Nagas, Yakshas, Gandharvas, and others respect the great beings who possess wisdom, and for this reason, it is called the Great Vehicle. It is endless wisdom because it has no birth or death; it is continuous wisdom because the Buddha-seed is not cut off; it is embracing wisdom because the Dharma-seed is not cut off; it is protective wisdom because the Sangha-seed is not cut off; it is vast wisdom because it teaches limitless sentient beings; it is well-maintained wisdom because it is not interrupted; it is wisdom of good action because of the Six Perfections; it is wisdom of good embrace because of the Four Means of Attraction (Four Sangrahavastus); it is wisdom of good correspondence because of closeness to the holy path; it is wisdom of good taming because of mindfulness of the Bodhi-citta without forgetting it; it is wisdom of good abiding because of great compassion; it is wisdom of good destination because of omniscience (Sarvajna); it is wisdom of being free from all fears because of subduing all demons; it is wisdom of being free from darkness because of the great torch of wisdom; it is wisdom of great wealth because of accomplishing all good roots; it is wisdom of respect because it is respected by gods and the world. ‘It is wisdom without subjugation, directed towards all non-Buddhist paths; it is wisdom difficult to understand, directed towards all Sravakas and Pratyekabuddhas; it is pure wisdom, directed towards those who do not believe; it is compassionate wisdom, directed towards those who are hateful; it is wisdom of generosity, directed towards those who are stingy; it is wisdom of upholding precepts, directed towards those who break precepts; it is wisdom of patience, directed towards those who are angry; it is wisdom of diligence, directed towards those who are lazy; it is wisdom of meditation, directed towards those with distracted minds; it is wisdom of great intelligence, directed towards those without wisdom; it is wisdom of great wealth, directed towards those who are poor; it is peace and happiness --------------------------------------------------------------------------------
Chinese
智，苦恼人故；是欢喜智，聪慧人故。以是事故名曰大乘。” 尔时，大德须菩提言：“姊！善说大乘诸行相貌。” 女言：“大德须菩提！我若一劫若过一劫，赞说大乘不得边际。大德须菩提！是大乘无量诸行，相貌亦复无量。” 须菩提言：“姊！汝呵责我，大德须菩提何故乞食？姊！如来法王亦复乞食，汝可呵责如来乞食耶？” 女言：“大德须菩提！汝知如来以何方便而行乞食？汝不能说？” 须菩提言：“姊！如来、世尊以何方便而行乞食？” 女言：“大德须菩提！佛见成就，于二十事无过患故，而行乞食。何等二十？示现色身故如来乞食，若有众生见如来身具三十二相，是诸众生见此色相，发于无上正真道心，是名如来见成就初无过患故，而行乞食。 “复次，大德须菩提！如来入于村邑聚落国城王宫，盲者见色，聋者闻声，乱得正念，裸者得衣，饥者得食，渴者得饮；无有众生为贪欲、瞋恚、愚痴所逼。尔时众生各生慈心起父母想，是诸众生见于如来入村邑聚落国城王宫，发于无上正真道心。见是义故如来乞食。 “复次，大德须菩提！如来入村邑聚落国城王宫，天、龙、夜叉、乾闼婆等，释梵护世，欲供养故从如来行。尔时诸人以佛力故，见诸 现代汉语译本 ‘智慧’能使人摆脱苦恼，是为‘欢喜智’，因为智慧属于聪明的人。因此，这被称为大乘（Mahayana）。’ 当时，大德须菩提（Subhuti）说：‘姊姊！您善于解说大乘的各种行相。’ 女子说：‘大德须菩提！我若用一劫甚至超过一劫的时间来赞颂大乘，也无法穷尽。大德须菩提！大乘有无量的修行方法，其相貌也同样是无量的。’ 须菩提说：‘姊姊！您在责备我。大德须菩提为何要乞食？姊姊！如来（Tathagata），法王，也同样乞食，您也可以责备如来乞食吗？’ 女子说：‘大德须菩提！您知道如来以何种方便而行乞食吗？您说不出来吧？’ 须菩提说：‘姊姊！如来、世尊（Bhagavan）以何种方便而行乞食？’ 女子说：‘大德须菩提！佛陀（Buddha）见到成就，在二十件事上没有过失，所以才行乞食。是哪二十件事呢？因为示现色身，所以如来乞食。如果众生见到如来的身体具有三十二相，这些众生见到此色相，就会发起无上正真道心（Anuttara-samyak-sambodhi-citta），这便是如来见到成就的第一个没有过失的原因，所以才行乞食。 ‘再者，大德须菩提！如来进入村庄、聚落、国都、王宫，盲人能看见颜色，聋人能听见声音，心乱的人能恢复正念，裸体的人能得到衣服，饥饿的人能得到食物，口渴的人能得到饮水；没有众生被贪欲、嗔恚、愚痴所逼迫。那时，众生各自生起慈悲心，生起对待父母般的想法，这些众生见到如来进入村庄、聚落、国都、王宫，便发起无上正真道心。因为见到这个意义，所以如来乞食。 ‘再者，大德须菩提！如来进入村庄、聚落、国都、王宫，天（Deva）、龙（Naga）、夜叉（Yaksa）、乾闼婆（Gandharva）等，释（Sakra）梵（Brahma）护世（Lokapala），为了供养的缘故跟随如来。那时，众人因为佛陀的力量，见到诸