English
English version: Adorning their body with solemnity; it should be known that this person can inherit the Buddha's seed; it should be known that this person can protect the Dharma treasure; it should be known that this person can make offerings to the Sangha; it should be known that this person is seen by all Buddhas; it should be known that this person has obtained the Dharma eye; it should be known that this person has received prediction with the wisdom of the Buddha; it should be known that this person is complete with the three tolerances (three kinds of forbearance); it should be known that this person dwells in the Bodhi-mandala (place of enlightenment); it should be known that this person destroys the armies of Mara (demon); it should be known that this person obtains all-knowing wisdom (Sarvajna); it should be known that this person turns the Dharma wheel (spreads the Dharma); it should be known that this person performs immeasurable Buddha-deeds (activities that benefit sentient beings). ‘If a person believes and understands such Dharma meanings, without being startled, doubtful, or fearful, they will obtain such merits—this person, regarding the Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) of all Buddhas, which is profound, difficult to understand, difficult to know, difficult to believe, and difficult to enter, is able to believe, accept, recite, master, uphold, widely explain it to others, practice according to what is said, and also teach others to practice according to what is said. For such a person, even if I were to speak of their merits for one kalpa (eon) or less than one kalpa, I still would not be able to exhaust them.’ The Sutra Requested by Brahma Sreyas Volume 1 Tripitaka Volume 15 No. 0586 The Sutra Requested by Brahma Sreyas The Sutra Requested by Brahma Sreyas Volume 2 Translated by Kumarajiva of Kucha in the Yao Qin Dynasty Remaining of Chapter Four on Explaining All Dharmas (Dan Tathagata's Discourse on the Five Powers Chapter Six Fivefold World Honored One What is Great Compassion Below is Tathagata's Chapter Seven on Great Compassion) The Buddha told Brahma Sreyas: ‘How can you measure the merits of this person (referring to a Bodhisattva)? Even what the Tathagata knows with unobstructed wisdom, the merits possessed by this person exceed even that. If a person can understand and accord with the words, speech, phrases, and sentences spoken by the Tathagata, without contradicting or opposing them, harmoniously unifying them, following their meaning and principles, not clinging to the literal words and phrases, and is skilled in understanding the true meaning that the words should express; knowing with what language the Tathagata teaches the Dharma, with what expedient means the Tathagata teaches, with what skillful methods the Tathagata teaches, with what Dharma gates the Tathagata teaches, and with what great compassion the Tathagata teaches. Brahma Sreyas! If a Bodhisattva can know that the Tathagata teaches the Dharma with these five powers, this Bodhisattva can perform the deeds of a Buddha.’ -------------------------------------------------------------------------------- 。” 梵天言：“何谓如来所用五力？”
Chinese
佛言：“一者，语说；二者，随宜；三者，方便；四者，法门；五者，大悲。是名如来所用五力，一切声闻、辟支佛所不能及。” “世尊！何谓为说法？” 佛言：“梵天！如来说过去法、说未来现在法，说垢净法，说世间、出世间法，说有罪、无罪法，说有漏、无漏法，说有为、无为法，说我、人、众生、寿命法，说得证法，说生死、涅槃法。梵天！当知是诸言说，如幻人说，无决定故；如梦中说，虚妄见故；如响声说，从空出故；说如影，众缘合故；说如镜中像，因不入镜故；说如野马，颠倒见故；说如虚空，无生灭故。当知是说为无所说，诸法相不可说故。梵天！若菩萨能知此诸说者，虽有一切言说，而于诸法无所贪着；以不贪着故得无碍辩才；以是辩才，若恒河沙劫说法无尽无碍，诸有言说不坏法性，亦复不着不坏法性。梵天！是名如来说也。” 梵天言：“世尊！何谓随宜？” 佛言：“如来或垢法说净，净法说垢。菩萨于此应知如来随宜所说。梵天！何谓垢法说净？不得垢法性故。何谓净法说垢？贪着净法故。又，梵天！我说布施即是涅槃，凡人无智不能善解随宜所说。菩萨应如是思量：‘布施后得大富，此中无法可得 现代汉语译本 梵天问道：‘什么是如来所运用的五种力量？’ 佛回答说：‘第一是言语表达；第二是随顺机宜；第三是善巧方便；第四是佛法法门；第五是大慈大悲。这被称为如来所运用的五种力量，一切声闻、辟支佛（Pratyekabuddha，独觉佛）都无法达到。’ ‘世尊！什么是说法？’ 佛说：‘梵天！如来说过去法、说未来现在法，说染污清净法，说世间、出世间法，说有罪、无罪法，说有漏、无漏法，说有为、无为法，说我、人、众生、寿命法，说证悟之法，说生死、涅槃（Nirvana，寂灭）之法。梵天！应当知道这些言说，如同幻术师所说，没有决定性；如同梦中所说，是虚妄的见解；如同回响的声音，从空无中产生；如同影子，是众多因缘聚合而成；如同镜中的影像，因为影像并不真正进入镜子；如同野马（阳焰），是颠倒的见解；如同虚空，没有生灭。应当知道这种说法是无所说，因为诸法的实相是不可说的。梵天！如果菩萨能够了解这些说法，虽然有种种言说，但对于诸法不会产生贪着；因为不贪着，所以能得到无碍的辩才；凭借这种辩才，即使在恒河沙劫的时间里说法，也不会穷尽，没有障碍，所有的言说都不会破坏法的本性，也不会执着于不破坏法的本性。梵天！这称为如来的说法。’ 梵天问道：‘世尊！什么是随顺机宜？’ 佛说：‘如来有时将染污法说成清净，将清净法说成染污。菩萨对此应当了解如来随顺机宜的说法。梵天！什么叫做将染污法说成清净？因为无法得到染污法的自性。什么叫做将清净法说成染污？因为贪着清净法。’ ‘又，梵天！我说布施就是涅槃，凡夫没有智慧，不能很好地理解随顺机宜的说法。菩萨应当这样思量：‘布施之后得到大富，这其中并没有什么法可以得到’
English
English version Brahma said: 'What are the five powers used by the Tathagata (如来, one who has thus come)?' The Buddha said: 'First, speech; second, adapting to circumstances; third, skillful means; fourth, Dharma (佛法) teachings; fifth, great compassion. These are called the five powers used by the Tathagata, which all Shravakas (声闻, disciple who hears the teachings), Pratyekabuddhas (辟支佛, solitary Buddha) cannot reach.' 'World Honored One! What is called expounding the Dharma?' The Buddha said: 'Brahma! The Tathagata speaks of the past Dharma, speaks of the future and present Dharma, speaks of defiled and pure Dharma, speaks of worldly and transcendental Dharma, speaks of sinful and sinless Dharma, speaks of defiled and undefiled Dharma, speaks of conditioned and unconditioned Dharma, speaks of 'I', people, sentient beings, and lifespan Dharma, speaks of the Dharma of attainment, speaks of the Dharma of birth and death, and Nirvana (涅槃, cessation of suffering). Brahma! You should know that these words are like those spoken by a magician, without certainty; like words in a dream, a false view; like an echo, coming from emptiness; like a shadow, arising from the combination of many causes; like an image in a mirror, because the image does not enter the mirror; like a mirage, a distorted view; like space, without arising or ceasing. You should know that this speech is without speech, because the characteristics of all Dharmas are unspeakable. Brahma! If a Bodhisattva (菩萨, enlightenment being) can understand these speeches, although there are all kinds of speeches, he will not be attached to any Dharma; because he is not attached, he obtains unobstructed eloquence; with this eloquence, even if he speaks for kalpas (劫, eons) as numerous as the sands of the Ganges River, it will not be exhausted or obstructed, and all speeches will not destroy the nature of Dharma, nor will he be attached to the non-destructive nature of Dharma. Brahma! This is called the Tathagata's speech.' Brahma said: 'World Honored One! What is adapting to circumstances?' The Buddha said: 'The Tathagata sometimes speaks of defiled Dharma as pure, and pure Dharma as defiled. Bodhisattvas should understand the Tathagata's speech that adapts to circumstances. Brahma! What is called speaking of defiled Dharma as pure? Because the nature of defiled Dharma cannot be obtained. What is called speaking of pure Dharma as defiled? Because of attachment to pure Dharma.' 'Furthermore, Brahma! I say that giving is Nirvana, but ordinary people without wisdom cannot understand the speech that adapts to circumstances well. Bodhisattvas should think like this: 'After giving, one obtains great wealth, but there is no Dharma to be obtained in this.' --------------------------------------------------------------------------------
Chinese
；从一念至一念，若不从一念至一念即是诸法实相，诸法实相即是涅槃。’持戒是涅槃，不作不起故；忍辱是涅槃，念念灭故；精进是涅槃，无所取故；禅定是涅槃，不贪味故；智慧是涅槃，不得相故；贪欲是实际，法性无欲故；瞋恚是实际，法性无瞋故；愚痴是实际，法性无痴故；生死是涅槃，无退无生故；涅槃是生死，以贪着故；实语是虚妄，生语见故；虚妄是实语，为增上慢人故。 “又，梵天！如来以随宜故，或自说我，是说常边者；或自说我，是说断边者；或自说我，是说无作者；或自说我，是邪见者；或自说我，是不信者；或自说我，是不知报恩者；或自说我，是食吐者；或自说我，是不受者。如来无有如此诸事，当知是为随宜所说，欲令众生舍增上慢故。若菩萨善通达如来随宜说者，若闻佛出则便信受，示众生善业色身果报故；若闻佛不出亦信受，知是诸佛法性身故；若闻佛说法亦信受，为喜乐文字众生故；若闻佛不说法亦信受，知诸法位性不可说故；若闻有涅槃亦信受，灭颠倒所起烦恼故；若闻无涅槃亦信受，诸法无生灭相故；若闻有众生亦信受，入世谛门故；若闻无众生亦信受，入第一义故。梵天！菩萨如是善知如来随宜所说，于诸音声无疑无畏，亦能利益无量众生。” “世尊！何 现代汉语译本：‘从一个念头到下一个念头，如果不从一个念头到下一个念头，那就是诸法实相（一切事物真实的样子），诸法实相就是涅槃（解脱）。’持戒是涅槃，因为不造作，不起念；忍辱是涅槃，因为念念都在灭去；精进是涅槃，因为没有执取；禅定是涅槃，因为不贪恋禅定的滋味；智慧是涅槃，因为不执着于表相；贪欲是实际，因为法性（事物本来的性质）没有贪欲；瞋恚是实际，因为法性没有瞋恚；愚痴是实际，因为法性没有愚痴；生死是涅槃，因为没有退转，没有产生；涅槃是生死，因为有贪着；真实的话是虚妄的，因为产生语言的见解；虚妄的话是真实的话，为了调伏增上慢（自以为是）的人。 ‘还有，梵天（Brahma，印度教的创造之神）！如来（Tathagata，佛的称号）因为随顺众生的根器，有时说‘我’，这是说常边（永恒不变的一面）；有时说‘我’，这是说断边（断灭的一面）；有时说‘我’，这是说没有作者；有时说‘我’，这是邪见者；有时说‘我’，是不信者；有时说‘我’，是不知报恩者；有时说‘我’，是食吐者（吃了又吐出来，比喻接受了又放弃）；有时说‘我’，是不接受者。如来没有这些事情，应当知道这是随顺众生的根器所说的，想要让众生舍弃增上慢。如果菩萨（Bodhisattva，立志成佛的人）善于通达如来随顺众生根器所说的话，如果听到佛出世就相信接受，因为佛示现众生善业所感得的色身果报；如果听到佛不出世也相信接受，知道这是诸佛的法性身（佛的真如法性所显现的身体）；如果听到佛说法也相信接受，为了喜欢文字的众生；如果听到佛不说法也相信接受，知道诸法的体性是不可说的；如果听到有涅槃也相信接受，因为灭除颠倒所产生的烦恼；如果听到没有涅槃也相信接受，因为诸法没有生灭的现象；如果听到有众生也相信接受，因为进入世俗谛（相对于真谛的世俗认知）的门；如果听到没有众生也相信接受，因为进入第一义谛（最高的真理）的门。梵天！菩萨这样善于了解如来随顺众生根器所说的话，对于各种音声没有疑惑没有畏惧，也能利益无量众生。’ ‘世尊（Bhagavan，佛的称号）！为什么...