Chinese
生熟藏无大小便，亦行乞食，见其食食而食不入。尔时威德威德释梵护世，见如来身真实法性及神通力，发于无上正真道心。见是义故如来乞食。 “复次，大德须菩提！若有众生若多若少、若妙非妙，施如来已福无边际乃至涅槃。见是义故如来乞食。 “复次，大德须菩提！如来、世尊常定不起亦行乞食，是时多诸威德威德释梵护世，见于如来而行乞食于定不动，是等生念：‘必定无疑，为众生故进行乞食非为食也。’见是神力发于无上正真道心。见是义故如来乞食。 “复次，大德须菩提！如来若当不行乞食，若当不食，或有诸人佛法出家，生如是念：‘我等亦当不行乞食，亦应不食。’是等便当饥渴羸瘦，不能得于过人智慧。见是义故如来乞食。 “复次，大德须菩提！善摄圣种故如来乞食，见是义故如来乞食。 “复次，大德须菩提！怜愍来世诸比丘故，如来乞食。后末世时，诸不信敬婆罗门等及诸长者，当说是言：‘汝等世尊不行乞食，何故汝等行乞食也？’若如来乞食，是婆罗门诸长者等，当作是念：‘汝等世尊本行乞食，何故汝等不行乞食？我等应施。’又诸如来法应行乞，赞叹乞食。见是义故如来乞食。 “复次，大德须菩提！若长者长者子诸大豪贵，于佛法 现代汉语译本 即使是已经煮熟或未煮熟的食物，如来也不会因为大小便而有所分别，仍然会去乞食，即使看到食物，食物也不会进入他的口中。那时，具有威德的释（Śakra，帝释天）、梵（Brahmā，大梵天）和护世诸天，看到了如来的真实法性和神通力，发起了无上的正真道心。因为看到这个意义，所以如来乞食。 ‘再者，大德须菩提（Subhūti）！如果有众生，无论是多是少，无论是妙好还是不妙好，布施给如来，其福德都是无边无际的，乃至可以达到涅槃（Nirvāṇa）。因为看到这个意义，所以如来乞食。’ ‘再者，大德须菩提！如来、世尊（Bhagavat）常常处于禅定之中，不会轻易起身，但仍然会去乞食。那时，许多具有威德的释、梵和护世诸天，看到如来在禅定中仍然去乞食，他们心中生起这样的念头：‘必定无疑，如来是为了众生的缘故才去乞食，而不是为了自己吃饭。’因为看到这种神通力，他们发起了无上的正真道心。因为看到这个意义，所以如来乞食。’ ‘再者，大德须菩提！如果如来不去乞食，或者不吃饭，或许会有人在佛法中出家，产生这样的念头：‘我们也应当不去乞食，也应当不吃饭。’这样一来，他们就会因为饥渴而变得羸弱，无法获得超越常人的智慧。因为看到这个意义，所以如来乞食。’ ‘再者，大德须菩提！为了善于摄受圣种，所以如来乞食。因为看到这个意义，所以如来乞食。’ ‘再者，大德须菩提！为了怜悯未来的比丘（bhikkhu），所以如来乞食。在后来的末世，那些不信敬的婆罗门（Brāhmaṇa）等以及各位长者，会这样说：‘你们的世尊不去乞食，为什么你们要去乞食呢？’如果如来乞食，这些婆罗门和长者等，就会这样想：‘你们的世尊本来就是乞食的，为什么你们不去乞食呢？我们应该布施。’而且，诸如来之法本就应当乞食，赞叹乞食。因为看到这个意义，所以如来乞食。’ ‘再者，大德须菩提！如果有长者、长者子以及各位大豪贵，对于佛法
English
English version The Tathagata (如来) does not discriminate between cooked and uncooked food, nor is he affected by the need for excretion. He still goes out to beg for food, and even when he sees food, it does not necessarily enter his mouth. At that time, Śakra (释, the lord of gods), Brahmā (梵, the creator god), and the world-protectors, possessing great power and virtue, saw the true Dharma-nature and supernatural powers of the Tathagata, and developed the supreme and perfect Bodhi-mind (正真道心). Seeing this significance, the Tathagata begs for food. ‘Furthermore, Great Virtue Subhūti (须菩提)! If there are sentient beings, whether many or few, whether wonderful or not, who give alms to the Tathagata, their merit will be boundless, even reaching Nirvāṇa (涅槃). Seeing this significance, the Tathagata begs for food.’ ‘Furthermore, Great Virtue Subhūti! The Tathagata, the World-Honored One (世尊), is always in Samadhi (定), unmoving, yet he still goes out to beg for food. At that time, many powerful Śakra, Brahmā, and world-protectors, seeing the Tathagata begging for food while remaining unmoving in Samadhi, thought to themselves: ‘Surely, without a doubt, the Tathagata begs for food for the sake of sentient beings, not for his own nourishment.’ Seeing this supernatural power, they developed the supreme and perfect Bodhi-mind. Seeing this significance, the Tathagata begs for food.’ ‘Furthermore, Great Virtue Subhūti! If the Tathagata did not beg for food, or did not eat, some who have left home in the Buddha-dharma (佛法) might think: ‘We should also not beg for food, nor should we eat.’ As a result, they would become weak and emaciated from hunger and thirst, and would not be able to attain extraordinary wisdom. Seeing this significance, the Tathagata begs for food.’ ‘Furthermore, Great Virtue Subhūti! The Tathagata begs for food in order to skillfully gather the holy seed. Seeing this significance, the Tathagata begs for food.’ ‘Furthermore, Great Virtue Subhūti! The Tathagata begs for food out of compassion for the future bhikkhus (比丘). In the future, in the degenerate age, those who do not believe and respect, such as Brahmins (婆罗门) and elders, will say: ‘Your World-Honored One does not beg for food, so why do you beg for food?’ If the Tathagata begs for food, these Brahmins and elders will think: ‘Your World-Honored One originally begged for food, so why do you not beg for food? We should give alms.’ Moreover, the Dharma (法) of the Tathagatas is to beg for food, and to praise begging for food. Seeing this significance, the Tathagata begs for food.’ ‘Furthermore, Great Virtue Subhūti! If elders, sons of elders, and great nobles, in the Buddha-dharma --------------------------------------------------------------------------------
Chinese
出家，生于惭耻不能乞食，作是念言：‘云何我等豪族大家，既出家已，当于家家而行乞食？’如是等人，随学大德威德如来而行乞食。见是义故如来乞食。 “复次，大德须菩提！如来随于一切世行。何以故？随在在处处诸众生熟，是在在处处如来随行，如来亦无饥渴所逼，无贪无著亦无戏弄，亦无恶求无所聚集。大德须菩提！如向所说及余诸事，如来见是无量方便，而行乞食。大德须菩提！见此二十无过患事，如来乞食。” 女言：“大德须菩提！能如是方便行乞食耶？如是大悲，如是清净，应受供耶！” 须菩提言：“姊！我无力也。姊！犹如兔猫诸野干等，不能庄严作师子兽王、作师子行、作师子吼。姊！诸声闻、缘觉亦复如是，不能示现如来威仪方便大悲。” 是女说此如来乞食方便之时，家内眷属及诸余家，入听法者二百八十人，发于无上正真道心。 ◎尔时，大德须菩提又问女言：“姊！汝之夫主今何所在？” 女言：“大德须菩提！我之夫主非止一耶！何以故？大德须菩提！若有众生喜于乐欲庄严方便得调伏者，皆我夫主。” 须菩提言：“姊！乐庄严方便者为何如也？” 女言：“若有众生须诸乐欲，我施众生诸所乐欲，然后劝发无上道心。” 现代汉语译本：出家之人，因为惭愧羞耻而不能去乞食，心中想着：‘我们这些豪门大户出身的人，既然已经出家，怎么能挨家挨户地去乞讨食物呢？’ 像这样的人，应该跟随学习具有大德威仪的如来（Tathagata，佛的称号之一）去乞食。因为看到这个意义，所以如来才去乞食。 ‘再者，大德须菩提（Subhuti，佛陀的十大弟子之一）！如来随顺于一切世间而行。为什么呢？因为随顺着在各个地方成熟的众生，如来就在各个地方随顺而行。如来也没有饥渴的逼迫，没有贪婪没有执着，也没有戏弄，也没有恶意的追求，没有什么积聚。大德须菩提！像前面所说的以及其他的各种事情，如来看到这些无量的方便，才去乞食。大德须菩提！看到这二十种没有过患的事情，如来才去乞食。’ 那女子说：‘大德须菩提！能够这样方便地去乞食吗？如此的大悲，如此的清净，应该接受供养啊！’ 须菩提说：‘姊姊！我没有这样的能力啊。姊姊！就像兔子、猫、豺狼等等，不能庄严地作出狮子兽王的样子，不能作出狮子的行为，不能发出狮子的吼声。姊姊！诸位声闻（Sravaka，听闻佛陀教诲而证悟的弟子）、缘觉（Pratyekabuddha，靠自己觉悟的修行者）也是这样，不能示现如来的威仪、方便和大悲。’ 当这位女子讲述如来乞食的方便法门时，家里的眷属以及其他来听法的二百八十人，都发起了无上正真道心。 ◎当时，大德须菩提又问那女子说：‘姊姊！你的丈夫现在在哪里？’ 那女子说：‘大德须菩提！我的丈夫难道只有一个吗？为什么呢？大德须菩提！如果有众生喜欢用音乐和装饰的方便法门来得到调伏，他们都是我的丈夫。’ 须菩提说：‘姊姊！喜欢用音乐和装饰的方便法门是怎样的呢？’ 那女子说：‘如果有众生需要各种快乐和欲望，我就施予众生各种快乐和欲望，然后劝他们发起无上道心。’
English
English version: A renunciant, feeling ashamed and embarrassed, is unable to go begging for food, thinking: ‘How can we, from noble and wealthy families, having already renounced the world, go from house to house begging for food?’ Such people should follow and learn from the Tathagata (one of the titles of the Buddha, meaning 'Thus Gone One'), who possesses great virtue and majesty, and goes begging for food. Seeing this meaning, the Tathagata begs for food. ‘Furthermore, Great Worthy Subhuti (one of the Buddha's ten principal disciples)! The Tathagata acts in accordance with all the worlds. Why? Because the Tathagata follows and acts in accordance with the beings who are ripening in various places. The Tathagata is not compelled by hunger or thirst, has no greed or attachment, does not engage in jesting, does not seek things maliciously, and does not accumulate anything. Great Worthy Subhuti! As mentioned earlier and in other matters, the Tathagata sees these immeasurable skillful means and therefore begs for food. Great Worthy Subhuti! Seeing these twenty faultless reasons, the Tathagata begs for food.’ The woman said: ‘Great Worthy Subhuti! Is it possible to beg for food with such skillful means? Such great compassion, such purity, is worthy of receiving offerings!’ Subhuti said: ‘Sister! I do not have such ability. Sister! Just as rabbits, cats, jackals, and the like cannot adorn themselves to act like the lion, the king of beasts, cannot act like a lion, and cannot roar like a lion. Sister! The Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) are also like that; they cannot demonstrate the Tathagata's majesty, skillful means, and great compassion.’ When this woman spoke of the Tathagata's skillful means of begging for food, two hundred and eighty people from her household and other families who came to listen to the Dharma, all aroused the unsurpassed, true, and perfect mind of enlightenment. ◎ At that time, Great Worthy Subhuti again asked the woman: ‘Sister! Where is your husband now?’ The woman said: ‘Great Worthy Subhuti! Do I have only one husband? Why? Great Worthy Subhuti! If there are beings who like to be tamed by the skillful means of music and adornment, they are all my husbands.’ Subhuti said: ‘Sister! What is the skillful means of music and adornment like?’ The woman said: ‘If there are beings who need various pleasures and desires, I give them various pleasures and desires, and then encourage them to arouse the unsurpassed mind of enlightenment.’ -------------------------------------------------------------------------------- 须菩提言：“姊！如来不听乐一切欲。”
Chinese
女言：“大德须菩提！如佛所说：‘汝等比丘所有衣钵，饮食卧具病瘦医药，若亲里家，或所乞家，所居住处，亲友和上阿阇梨所，亲近供养增诸善根，灭诸恶法，比丘！是我所听。’” 须菩提言：“姊！如是！如是！如汝所说。” 女言：“大德须菩提！以是事故，如来听乐于一切欲。” 须菩提言：“姊！有几众生，以此乐欲庄严方便之所调伏？” 女言：“大德须菩提能数三千大千世界所有色相得其边际，若数于我庄严方便，已调众生不得边际。” 须菩提言：“姊！与乐欲众生为何如也？” 女言：“大德须菩提！若有众生乐向梵世，我与是等一切众生无量诸禅，禅喜乐已然后劝发无上道心。或有众生乐趣向于释提桓因，与是众生帝释乐已，然后劝发无上道心。若有众生乐向护世，我与众生护世乐已，然后劝发无上道心。 “若有众生乐向天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽乐，我与天乐乃至摩睺罗伽乐，然后劝发无上道心。若有众生志意乐向转轮王国，我与转轮王国乐已，然后劝发无上道心。若有众生乐小国王，我亦施与小国王乐，然后劝发无上道心。若有众生乐向长者、刹 现代汉语译本 须菩提说：‘姐姐！如来佛不听任享受一切欲望。’ 女子说：‘大德须菩提！正如佛所说：‘你们这些比丘所有的衣钵、饮食、卧具、病时的医药，无论是来自亲戚家，还是乞讨来的，或者所居住的地方，亲友、和尚（Upadhyaya，指亲教师）、阿阇梨（Acharya，指轨范师）处，亲近供养，增长各种善根，灭除各种恶法，比丘！这些都是我所允许的。’ 须菩提说：‘姐姐！是这样！是这样！正如你所说。’ 女子说：‘大德须菩提！因为这个缘故，如来听任享受一切欲望。’ 须菩提说：‘姐姐！有多少众生，被你用这种享乐欲望的庄严方便所调伏？’ 女子说：‘大德须菩提能够数清三千大千世界所有色相的边际，如果数我用庄严方便已经调伏的众生，是无法数清边际的。’ 须菩提说：‘姐姐！你如何对待那些喜欢享乐欲望的众生呢？’ 女子说：‘大德须菩提！如果有众生喜欢前往梵世（Brahmaloka，色界天的总称），我就给予这些众生无量的各种禅定，让他们享受禅定的喜乐之后，然后劝发他们发起无上道心。或者有众生喜欢前往释提桓因（Śakro devānām indra，忉利天主），我就给予这些众生帝释天的快乐，然后劝发他们发起无上道心。如果有众生喜欢前往护世（Lokapala，守护世界的四天王），我就给予这些众生护世的快乐，然后劝发他们发起无上道心。 ‘如果有众生喜欢天（Deva，天神）、龙（Nāga，一种神兽）、夜叉（Yaksa，一种鬼神）、乾闼婆（Gandharva，一种天神，负责奏乐）、阿修罗（Asura，一种好战的神）、迦楼罗（Garuda，一种大鹏金翅鸟）、紧那罗（Kinnara，一种半人半鸟的神）、摩睺罗伽（Mahoraga，一种大蟒神）的快乐，我就给予他们天乐乃至摩睺罗伽的快乐，然后劝发他们发起无上道心。如果有众生志向喜欢转轮王国（chakravarti-raja，拥有统治世界的理想君王），我就给予他们转轮王国的快乐，然后劝发他们发起无上道心。如果有众生喜欢小国王，我也施与他们小国王的快乐，然后劝发他们发起无上道心。如果有众生喜欢长者、刹