Chinese
萨之出家矣。菩萨不以颜貌形容、威仪礼节为是出家也；化诸黎庶，劝立慈哀，乃是菩萨之出家矣。菩萨不以兴己功德为是出家也；劝显滋茂一切众生殖德本者，乃是菩萨之出家矣。菩萨不以济己志于灭度为是出家也；解脱一切众生心性，令致灭度，乃是菩萨之出家矣。菩萨不以除己尘劳，为是出家也；灭去一切众生尘劳，乃是菩萨之出家矣。菩萨不以偏护己身、独守其心为是出家也；将护一切群萌心志，乃是菩萨之出家矣。菩萨不以自脱己者为是出家也；度脱一切群萌往反，乃是菩萨之出家矣。菩萨不以济己生死之患为是出家也；度脱一切生死之患，乃是菩萨之出家矣。菩萨不以志乐泥洹为是出家也；具足一切诸佛之法，乃是菩萨之出家矣，加以大哀愍济众生，不见他短，不说其阙，赞叙彼人笃信之德，开示信行以施一切，此之谓也。其出家者依倚他人，为菩萨者无所依倚。” 女问文殊师利：“何谓出家依倚他人？” 则答女曰：“其出家者依倚禁戒，不以缘戒为出家也。女欲知之，志于禅定，意不放逸，出家依慧不随恶友，遵修脱门是为出家。心未解脱，不为出家。” 又问：“何谓菩萨不依他人？” 答曰：“不信异人，则为无倚，亦不消息察他颜色：有何智慧从其受明？彼等之人 现代汉语译本：萨陲（Sattva，菩萨的旧译）的出家是怎样的呢？菩萨不认为仅仅在颜貌、仪容礼节上做出家之相就是真正的出家；教化众生，劝导他们发起慈悲之心，这才是菩萨的出家。菩萨不认为仅仅为了成就自己的功德而出家；劝导、启发一切众生培植功德之本，这才是菩萨的出家。菩萨不认为仅仅为了自己达到寂灭的境界而出家；解脱一切众生的心性，使他们也能达到寂灭的境界，这才是菩萨的出家。菩萨不认为仅仅为了去除自身的烦恼而出家；灭除一切众生的烦恼，这才是菩萨的出家。菩萨不认为仅仅为了偏袒自己、守护自己的心而出家；爱护一切众生的心志，这才是菩萨的出家。菩萨不认为仅仅为了自己解脱而出家；度脱一切众生脱离轮回，这才是菩萨的出家。菩萨不认为仅仅为了解除自己生死之苦而出家；度脱一切众生脱离生死之苦，这才是菩萨的出家。菩萨不认为仅仅为了追求涅槃的快乐而出家；具足一切诸佛的功德，这才是菩萨的出家，并且以大慈大悲之心救济众生，不看别人的缺点，不说别人的过失，赞扬他们笃信的德行，开示信行之法并施予一切，这就是菩萨的出家。那些出家者依赖他人，而作为菩萨的人则无所依赖。 女子问文殊师利（Manjusri，智慧的象征）菩萨：‘什么叫做依倚他人的出家？’ 文殊师利回答女子说：‘那些出家者依赖禁戒，但并不认为持守戒律就是出家。你如果想知道真正的出家，就应当专注于禅定，意念不放逸，出家依止智慧而不随从恶友，遵循修习解脱之门，这才是真正的出家。如果内心没有得到解脱，就不能算是真正的出家。’ 女子又问：‘什么叫做菩萨不依倚他人？’ 文殊师利回答说：‘不相信其他不同见解的人，这就是无所依赖，也不窥探别人的脸色：有什么智慧可以从他们那里得到启发呢？那些人……’
English
English version: What is the going forth of a Sattva (an old translation of Bodhisattva)? A Bodhisattva does not consider merely having the appearance of going forth in countenance, demeanor, and etiquette as true going forth; to transform all people, encouraging them to establish compassion, this is the going forth of a Bodhisattva. A Bodhisattva does not consider merely going forth to accomplish one's own merits; to encourage and develop the roots of merit in all beings, this is the going forth of a Bodhisattva. A Bodhisattva does not consider merely going forth to achieve one's own aim of Nirvana; to liberate the minds of all beings, enabling them to attain Nirvana, this is the going forth of a Bodhisattva. A Bodhisattva does not consider merely removing one's own defilements as true going forth; to extinguish the defilements of all beings, this is the going forth of a Bodhisattva. A Bodhisattva does not consider merely favoring oneself and guarding one's own mind as true going forth; to protect the minds and aspirations of all beings, this is the going forth of a Bodhisattva. A Bodhisattva does not consider merely liberating oneself as true going forth; to deliver all beings from wandering in samsara, this is the going forth of a Bodhisattva. A Bodhisattva does not consider merely relieving oneself from the suffering of birth and death as true going forth; to deliver all beings from the suffering of birth and death, this is the going forth of a Bodhisattva. A Bodhisattva does not consider merely seeking the joy of Nirvana as true going forth; to fully possess all the qualities of all Buddhas, this is the going forth of a Bodhisattva, and to add great compassion to relieve beings, not seeing their faults, not speaking of their shortcomings, praising their virtues of firm faith, revealing the practice of faith and giving to all, this is what it means. Those who go forth rely on others, while those who are Bodhisattvas rely on nothing. The woman asked Manjusri (symbol of wisdom): 'What is meant by going forth relying on others?' He answered the woman, 'Those who go forth rely on precepts, but do not consider upholding precepts as going forth. If you wish to know true going forth, you should focus on meditation, with unwavering intention, going forth relying on wisdom and not following bad friends, following and practicing the gate of liberation, this is true going forth. If the mind is not liberated, it cannot be considered true going forth.' She asked again: 'What is meant by a Bodhisattva not relying on others?' He replied: 'Not believing in people with different views, this is being without reliance, and not observing the expressions on other people's faces: what wisdom can be gained from them? Those people...' --------------------------------------------------------------------------------
Chinese
有何异德？当从获致诸通大慧；亦于己身无所悕求。此则名曰不倚他人。” 文殊师利说此出家品时，五百菩萨各脱身衣珍宝、璎珞，悉共奉上文殊师利，皆说此言：“闻尊所论出家善教，吾等亦当从此正义，寻如是行，具足出家。” 于是文殊师利谓上金光首：“若当还复上驷马车，与畏间长者子俱，为开化说此，则是汝出家之行也。” 时，大众人各心念言：“岂离欲者与有欲人而俱处乎？” 女寻则知众人心念，便答大众为分别说：“离欲菩萨与有欲人众生之类而俱出生，欲以开化令清白故。诸人欲知，菩萨离于瞋恚、愚痴，便与瞋恚、愚痴群黎而俱游生，欲以开化施慈与明。设使菩萨已离尘劳，便与贪欲群萌俱生，开化一切游逸之类。喻如人者，母子共处无所染污；菩萨如是，常与一切众生俱会，无所染污。譬鼓琴人及神咒师，虽习所欲，则无有欲；菩萨如是，处于三界想念之中，如神咒术无所染着。” 于时，上金光首逮得时节获致法谊，至于光明离诸窈冥，睹见尘劳开示真谛，则前稽首文殊师利足下，绕之三匝还复上车，则说颂曰： “本性为清净， 贪欲不能污， 则无有瞋恚， 常遵修慈心， 亦不有愚冥， 起智慧光明， 至德以如是， 然后乃 现代汉语译本：还有什么殊胜的德行呢？应当是从获得各种神通和大智慧而来；并且对于自身没有任何贪求。这就叫做不依赖他人。 文殊师利（Manjushri，菩萨名）说这段关于出家功德的时候，五百位菩萨各自脱下身上的衣服、珍宝、璎珞，全部供奉给文殊师利，都这样说：‘听了您所说的出家善妙教诲，我们也应当遵循这个正义，寻求这样的修行，具足出家。’ 于是文殊师利对上金光首（Shang Jin Guang Shou，人名）说：‘如果能够返回你那上等的驷马车，和畏间（Wei Jian，地名）长者的儿子一起，为他开导教化，这就是你的出家修行。’ 当时，大众各自心中想：‘难道断绝欲望的人会和有欲望的人一起相处吗？’ 这时，一位女子立刻知道大众心中的想法，便回答大众，为他们分别解说：‘断绝欲望的菩萨和有欲望的众生一起出生，是为了开导教化，使他们清净。诸位想知道吗，菩萨远离嗔恚、愚痴，便和充满嗔恚、愚痴的民众一起游历生活，想要开导教化，施予慈悲和光明。假使菩萨已经脱离尘世的烦恼，便和充满贪欲的众生一起出生，开导教化一切放荡不羁的人。譬如一个人，母亲和儿子共同生活而不会被污染；菩萨也是这样，经常和一切众生相会，不会被污染。好比弹琴的人和神咒师，虽然学习所喜好的事物，却没有贪欲；菩萨也是这样，处于三界的思想念头之中，如同神咒术一样，不会被染着。’ 当时，上金光首把握住时机，获得了佛法的真义，达到了光明境界，远离了各种黑暗，看到了尘世的烦恼，领悟了真谛，于是上前叩拜文殊师利的脚下，绕了三圈，然后返回车上，说了这首偈颂： ‘本性本来是清净的，贪欲不能够玷污， 心中没有嗔恚，常常遵循修习慈悲心， 也没有愚昧黑暗，生起智慧光明， 至高的德行是这样，然后才……’
English
English version: What other extraordinary virtues are there? It should be from obtaining all kinds of supernatural powers and great wisdom; and there should be no craving for oneself. This is called not relying on others. When Manjushri (Manjushri, name of a Bodhisattva) spoke about this chapter on renunciation, five hundred Bodhisattvas each took off their clothes, jewels, and necklaces, and offered them all to Manjushri, all saying: 'Having heard your good teachings on renunciation, we should also follow this righteous path, seek such practice, and fully renounce the world.' Then Manjushri said to Shang Jin Guang Shou (Shang Jin Guang Shou, a person's name): 'If you can return to your superior four-horse carriage and be with the son of the elder of Wei Jian (Wei Jian, a place name), and enlighten and teach him, then this is your practice of renunciation.' At that time, the people in the assembly each thought in their hearts: 'How can someone who has renounced desires live with someone who has desires?' At this time, a woman immediately knew what the people were thinking, and answered the assembly, explaining to them separately: 'Bodhisattvas who have renounced desires are born together with sentient beings who have desires, in order to enlighten and teach them, so that they may be pure. Do you all want to know, Bodhisattvas are far from anger and ignorance, and they travel and live with the people full of anger and ignorance, wanting to enlighten and teach them, bestowing compassion and light. Suppose Bodhisattvas have already escaped the troubles of the world, they are born together with the masses full of greed, enlightening and teaching all the unrestrained people. It is like a person, a mother and son live together without being contaminated; Bodhisattvas are like this, they often meet with all sentient beings, without being contaminated. It is like a person who plays the qin and a mantra master, although they learn what they like, they have no desires; Bodhisattvas are like this, they are in the thoughts of the three realms, like a mantra, without being attached.' At that time, Shang Jin Guang Shou seized the opportunity, obtained the true meaning of the Dharma, reached the realm of light, was far from all darkness, saw the troubles of the world, and realized the truth, so he stepped forward and bowed at the feet of Manjushri, circled him three times, and then returned to the carriage, and said this verse: 'The original nature is pure, greed cannot defile, There is no anger in the heart, always follow and cultivate compassion, There is also no ignorance and darkness, arising wisdom and light, The supreme virtue is like this, and then...'
Chinese
上车。 前随畏间子， 而习为放逸， 吾本贪欲意， 今者为所凑。 诸恐畏难者， 财利之贪欲， 上车以离此， 故举声歌颂。 譬如纯厚阴， 降雨润于地， 则蔽日宫殿， 使人眼不见。 其耀不为冥， 亦无夺明者， 客云之所为， 令光不显现。 愚者心本净， 客尘亦如是， 由想不觉了， 覆蔽智慧光。 计彼明达者， 不为有处所， 已蠲除尘劳， 则号为智慧。 智慧不憍慢， 心净无损减， 推之无从来， 去亦无所到。 从念不顺正， 则有尘劳欲， 已应如法念， 便趣无所至。 名无有处所， 而无有受者， 则亦无所生， 亦无有灭者； 不施无所断， 亦不依他人， 快哉此正法， 微妙甚清净。 譬如油然灯， 照入诸窈冥， 计彼闇昧者， 不知所归趣。 智慧亦如是， 灭除众愚冥， 不睹尘劳处， 顺念成所来。 犹如有良医， 疗治于众病， 不令身增减， 亦无所忘失。 病则是游客， 其疾已灭除， 亦无有异习， 不知疹去处。 溥首亦如是， 上软之音声， 睹众生厄疾， 若干以疗治； 除垢令清净， 趣之智慧门， 现代汉语译本 上车（Śāriputra，舍利弗）： 我以前跟随畏间子（Vesāli，吠舍离），却习惯于放纵自己。 我原本贪恋欲望，现在被欲望所困扰。 那些恐惧和困难，都是因为对财富和利益的贪欲。 舍弃这些，才能脱离困境，所以我要高声歌颂。 譬如浓厚的阴云，降下雨水滋润大地， 遮蔽了太阳和宫殿，使人看不见。 太阳的光辉并没有消失，也没有被夺走光明， 只是被浮动的云彩遮蔽，使光芒无法显现。 愚者的心本来是清净的，客尘（烦恼）也是如此， 由于妄想而不觉悟，遮蔽了智慧的光芒。 那些明达的人，不执着于任何处所， 已经去除尘劳（烦恼），就被称为有智慧。 智慧不骄慢，心清净没有损减， 推究智慧的来源，没有从哪里来，去向也没有到哪里去。 从不顺应正念的念头出发，就会产生尘劳和欲望， 如果能够如法地忆念正念，就会趋向于无所至的境界。 名相没有固定的处所，也没有承受者， 因此也没有产生，也没有灭亡； 不施舍也没有断灭，也不依赖于他人， 多么快乐啊，这正法，微妙而清净。 譬如燃烧的油灯，照亮黑暗的地方， 那些处于黑暗中的人，不知道灯光从哪里来，又到哪里去。 智慧也是如此，灭除众生的愚昧和黑暗， 不执着于尘劳的处所，顺应正念而成就。 犹如一位良医，治疗各种疾病， 不使身体增加或减少，也没有什么遗忘或缺失。 疾病是暂时的，一旦疾病被消除， 也不会留下任何痕迹，不知道疾病去了哪里。 溥首（Puṇyasīrṣa，福顶）也是如此，用柔软的声音， 看到众生的苦难和疾病，用各种方法来治疗； 去除垢染，使他们清净，引导他们走向智慧之门。
English
English version Entering the Vehicle (Śāriputra): Formerly, I followed Vesāli (the son of the fearful one), and became accustomed to indulgence. My original intention was greedy, but now I am beset by it. All fears and difficulties arise from greed for wealth and gain. By abandoning these, one can escape this, therefore I raise my voice in praise. Just as a thick, heavy cloud descends, raining and moistening the earth, It obscures the sun and palaces, making them invisible to the eye. Its brilliance is not darkness, nor does it steal away the light, But the passing clouds cause the light not to appear. The mind of a fool is originally pure, and so are the adventitious defilements, Due to thoughts without awareness, the light of wisdom is obscured. Those who are wise and enlightened do not cling to any place, Having removed the dust and toil (afflictions), they are called wise. Wisdom is not arrogant, the mind is pure without diminution, Investigating its origin, it comes from nowhere, and its destination is nowhere. From thoughts that do not accord with righteousness, arise dust, toil, and desire, Having responded with mindful awareness of the Dharma, one proceeds to nowhere. Names have no fixed place, nor is there a receiver, Therefore, there is neither birth nor destruction; Without giving, there is no cutting off, nor reliance on others, How joyful is this true Dharma, subtle and pure. Just as a burning lamp illuminates the darkness, Those in darkness do not know where the light comes from or where it goes. Wisdom is also like this, extinguishing the darkness of ignorance in beings, Not clinging to the place of dust and toil, it is accomplished by following right mindfulness. Just as a good physician heals all kinds of diseases, Without causing the body to increase or decrease, nor forgetting or losing anything. Illness is a temporary visitor, and once the disease is eliminated, It leaves no trace, and one does not know where the illness has gone. Puṇyasīrṣa (Fortunate Head) is also like this, with a soft and gentle voice, Seeing the suffering and diseases of beings, he heals them in various ways; Removing defilements, making them pure, and guiding them towards the gate of wisdom. -------------------------------------------------------------------------------- 有所造变者， 非法不为论。 今此五阴者， 及与诸种大， 衰入已显现， 本无有差特。 是辈这前时， 有毒瞋恚俱， 今则无伤害， 亦无若干变。”