English
English version: Wherever one dwells, everything is pure; such a Bodhisattva who practices wisdom does not cling to any afflictions. Just as the void does not combine with the earth, so too, a Bodhisattva who practices wisdom does not combine with afflictions and their bonds. Just as Mount Chakravada (Iron Encircling Mountains) cannot be moved by the wind, so too, a Bodhisattva who practices wisdom cannot be moved by any afflictions. Just as a swan, when milk and water are mixed, only drinks the milk and does not take the water; so too, a Bodhisattva who practices wisdom, although mixed with all afflictions, only takes wisdom and does not take afflictions. Just as in Uttarakuru (one of the four continents in Buddhist cosmology), when men and women unite, they all go under a tree, and if they are not relatives, the branches of the tree will droop down to cover their bodies; so too, a Bodhisattva, for beings whose roots are not yet mature, does not readily bestow wisdom and transformation. ‘Furthermore, Manjushri (a Bodhisattva)! I now do not feel alarmed or afraid of any afflictions. Why? Because I understand the nature of all afflictions and am skilled at donning the Bodhisattva's armor of fearlessness. For example, a brave person is not afraid when facing battle; if they feel fear, they are not brave. A Bodhisattva is the same; if they feel fear towards afflictions, they are not a Bodhisattva. Also, if someone enters a battle and fights, but cannot defeat the opponent and is instead harmed by them, they are not called brave; if Bodhisattvas are harmed by afflictions, they cannot be called Bodhisattvas. Manjushri (a Bodhisattva)! Just as a clear crystal bead, when thrown into muddy water, makes the water clear and is not stained by the muddy water; so too, a Bodhisattva, although mixed with afflictions, is not defiled by afflictions.’ At that time, the victorious golden-colored woman, having spoken these words, asked Manjushri (a Bodhisattva), saying, ‘What kind of Bodhisattva can be free from afflictions?’ Manjushri (a Bodhisattva) replied, ‘If a Bodhisattva knows the arising of afflictions and knows the cessation of afflictions, this is not called being free from afflictions. For example, a bright lamp can dispel all darkness; if it coexists with darkness, it cannot be called a lamp. If such a Bodhisattva sees the arising of afflictions and sees the cessation of afflictions, they cannot be called a Bodhisattva who is free from afflictions. Furthermore, a Bodhisattva who is free from afflictions does not see afflictions, does not see purity, neither sees nor does not see; one who is apart from mind, consciousness, and perception is called free from afflictions. One whose mind has discriminations about this and that, even one who thinks of Nirvana (the ultimate goal of Buddhism, liberation), is called not free from afflictions.’ --------------------------------------------------------------------------------
Chinese
恼。何以故？或心或心数生，攀缘罪福故。此攀缘者名一切作行，若作行已是为流转，若流转法名实流转，一切流转名为烦恼。 “复次和合者名为烦恼。何者和合？眼与色和合、耳与声和合、鼻与香和合、舌与味和合、身与触和合、意与法和合，三昧与烦恼和合。何以故？见得三昧出没相者名为烦恼。离恶觉者名离烦恼、离心行者名离烦恼、无功用者名离烦恼、离数量者名离烦恼。若有菩萨，自离烦恼复令他离，为解一切众生缚故勤行精进，如来说此名离烦恼精进菩萨。” 时胜金色女问文殊师利言：“何者名为最胜精进菩萨？” 文殊师利言：“若有菩萨不证空法，于身见众生悲心不舍，不证无相；于恶见众生悲心不舍，不证无愿；于愿行众生悲心不舍，不证无作法；于作行众生悲心不舍，不证无生法；于生老死众生悲心不舍，不证无出法；于生灭众生悲心不舍，不证声闻、辟支佛果；住菩萨位，于一切众生悲心不舍，是名最胜精进菩萨。譬如大海易入难出。何以故？无善方便故。如是声闻、缘觉入空、无相、无作法中，无方便故不能自出；最胜精进菩萨有方便故能入能出。譬如有人入阵斗战，身无伤损而能免出，是最为难。如是菩萨入空、无相、无愿三解脱门，有方便故则能免出，是则名为 现代汉语译本：烦恼。为什么呢？因为心或者心所生起，攀缘罪与福的缘故。这种攀缘被称为一切造作行为，如果有了造作行为就是流转，如果是流转之法就是真实的流转，一切流转都称为烦恼。 再次，和合被称为烦恼。什么是和合呢？眼与色和合，耳与声和合，鼻与香和合，舌与味和合，身与触和合，意与法和合，三昧与烦恼和合。为什么呢？因为见到获得三昧后出现出没之相的人，就称为烦恼。远离恶觉的人称为远离烦恼，远离心行的人称为远离烦恼，无功用的人称为远离烦恼，远离数量的人称为远离烦恼。如果有菩萨，自己远离烦恼又令他人远离，为了解脱一切众生的束缚而勤奋精进，如来说这种菩萨名为远离烦恼精进菩萨。 这时，胜金色女问文殊师利（Manjushri）说：‘什么叫做最胜精进菩萨？’ 文殊师利（Manjushri）说：‘如果有菩萨不证悟空法，对于身见众生悲心不舍，不证无相；对于恶见众生悲心不舍，不证无愿；对于愿行众生悲心不舍，不证无作法；对于作行众生悲心不舍，不证无生法；对于生老死众生悲心不舍，不证无出法；对于生灭众生悲心不舍，不证声闻、辟支佛果；安住于菩萨的地位，对于一切众生悲心不舍，这就叫做最胜精进菩萨。譬如大海容易进入却难以出来。为什么呢？因为没有好的方法。像这样声闻、缘觉进入空、无相、无作法中，因为没有方便的缘故不能自己出来；最胜精进菩萨因为有方便的缘故能够进入也能够出来。譬如有人进入战场战斗，身体没有受伤却能够免于出来，这是最为困难的。像这样菩萨进入空、无相、无愿三解脱门，因为有方便的缘故就能够免于出来，这就叫做’
English
English version: Affliction. Why is that? Because the mind or mental states arise, clinging to the causes of sin and merit. This clinging is called all actions, and if there are actions, it is transmigration. If it is the law of transmigration, it is real transmigration, and all transmigration is called affliction. Furthermore, combination is called affliction. What is combination? The eye combining with form, the ear combining with sound, the nose combining with smell, the tongue combining with taste, the body combining with touch, the mind combining with dharma, samadhi combining with affliction. Why is that? Because seeing the appearance of emergence and disappearance after attaining samadhi is called affliction. One who is free from evil perception is called free from affliction, one who is free from mental activity is called free from affliction, one who is without effort is called free from affliction, one who is free from quantity is called free from affliction. If there is a Bodhisattva who frees himself from affliction and also frees others, diligently practicing with vigor to liberate all beings from their bonds, the Tathagata calls this a Bodhisattva of vigor who is free from affliction. At that time, the Golden Color Woman asked Manjushri (Manjushri) : 'What is called the most victorious vigorous Bodhisattva?' Manjushri (Manjushri) said: 'If there is a Bodhisattva who does not realize the empty dharma, does not abandon compassion for beings with self-views, does not realize the absence of characteristics; does not abandon compassion for beings with evil views, does not realize the absence of wishes; does not abandon compassion for beings with wishful actions, does not realize the absence of action; does not abandon compassion for beings with actions, does not realize the absence of birth; does not abandon compassion for beings subject to birth, old age, and death, does not realize the absence of exit; does not abandon compassion for beings subject to birth and death, does not realize the fruits of Sravakas and Pratyekabuddhas; abiding in the Bodhisattva position, does not abandon compassion for all beings, this is called the most victorious vigorous Bodhisattva. It is like the great ocean, easy to enter but difficult to exit. Why is that? Because there are no skillful means. Likewise, Sravakas and Pratyekabuddhas enter into emptiness, absence of characteristics, and absence of action, and because they have no skillful means, they cannot exit on their own; the most victorious vigorous Bodhisattva, because he has skillful means, can enter and can exit. It is like someone entering a battlefield to fight, emerging unscathed, which is most difficult. Likewise, a Bodhisattva enters the three doors of liberation: emptiness, absence of characteristics, and absence of wishes, and because he has skillful means, he can emerge, and this is called' -------------------------------------------------------------------------------- 菩萨方便。”
Chinese
胜金色女问文殊师利言：“云何名为菩萨方便？” 文殊师利言：“方便有二种：一者不舍生死，二者不住涅槃。复有二种：一者空门，二者恶见门。复有二种：一者无相门，二者相觉观门。复有二种：一者无愿门，二者愿生门。复有二种：一者无作门，二者种善根行门。复有二种：一者无生门，二者示生门。复有二种：一者无出门，二者阴入界门。复有二种：一者寂灭门，二者出生门。复有二种：一者定门，二者教化门。复有二种：一者法界门，二者护正法门。复有二种：一者声闻门，二者深心菩提行门。复有二种：一者辟支佛门，二者四无碍门。若有菩萨于如是等二种法门，为他示现无所执着，于一切法门亦复如是，是名方便。 “复有二种门：一者贪门，二者离贪门。复有二种：一者瞋门，二者离瞋门。复有二门：一者痴门，二者离痴门。复有二门：一者烦恼门，二者离烦恼门。复有二种：一者一切生门，二者离生门。此名菩萨方便门。 “复有二种：一者一切凡夫行门，二者一切学无学声闻、辟支佛、菩萨、如来门。若能知此二种门者，是名菩萨最胜方便。” 大庄严法门经卷上 大正藏第 17 册 No. 0818 大庄严法门经 大庄严法门 现代汉语译本 ‘菩萨方便。’ 胜金色女问文殊师利（Manjushri，智慧的菩萨）言：‘如何称之为菩萨方便？’ 文殊师利言：‘方便有二种：一是不舍生死，二是不住涅槃（Nirvana，佛教术语，指解脱）。复有二种：一是空门，二是恶见门。复有二种：一是无相门，二是相觉观门。复有二种：一是无愿门，二是愿生门。复有二种：一是无作门，二是种善根行门。复有二种：一是无生门，二是示生门。复有二种：一是无出门，二是阴入界门。复有二种：一是寂灭门，二是出生门。复有二种：一是定门，二是教化门。复有二种：一是法界门，二是护正法门。复有二种：一是声闻（Sravaka，听闻佛法而修行的人）门，二是深心菩提（Bodhi，觉悟）行门。复有二种：一是辟支佛（Pratyekabuddha，独自觉悟者）门，二是四无碍门。若有菩萨于如是等二种法门，为他示现无所执着，于一切法门亦复如是，是名方便。 ‘复有二种门：一是贪门，二是离贪门。复有二种：一是瞋门，二是离瞋门。复有二门：一是痴门，二是离痴门。复有二门：一是烦恼门，二是离烦恼门。复有二种：一是所有生门，二是离生门。此名菩萨方便门。 ‘复有二种：一是所有凡夫行门，二是所有学无学声闻、辟支佛、菩萨、如来门。若能知此二种门者，是名菩萨最胜方便。’ 大庄严法门经卷上 大正藏第 17 册 No. 0818 大庄严法门经 大庄严法门
English
English version ‘Bodhisattva’s expedient means.’ The Superior Golden Woman asked Manjushri (Manjushri, the Bodhisattva of wisdom), ‘What is called a Bodhisattva’s expedient means?’ Manjushri said, ‘There are two kinds of expedient means: first, not abandoning birth and death; second, not dwelling in Nirvana (Nirvana, a Buddhist term referring to liberation). There are again two kinds: first, the gate of emptiness; second, the gate of evil views. There are again two kinds: first, the gate of no-form; second, the gate of form-perception and contemplation. There are again two kinds: first, the gate of no-wish; second, the gate of wishing to be born. There are again two kinds: first, the gate of no-action; second, the gate of cultivating roots of goodness. There are again two kinds: first, the gate of no-birth; second, the gate of showing birth. There are again two kinds: first, the gate of no-exit; second, the gate of the aggregates, entrances, and realms. There are again two kinds: first, the gate of stillness and extinction; second, the gate of arising. There are again two kinds: first, the gate of concentration; second, the gate of teaching and transforming. There are again two kinds: first, the gate of the Dharma realm; second, the gate of protecting the true Dharma. There are again two kinds: first, the gate of the Sravaka (Sravaka, a person who practices by listening to the Buddha's teachings); second, the gate of the profound mind of Bodhi (Bodhi, enlightenment). There are again two kinds: first, the gate of the Pratyekabuddha (Pratyekabuddha, a solitary enlightened one); second, the gate of the four unobstructed knowledges. If a Bodhisattva, with regard to these two kinds of Dharma gates, demonstrates non-attachment to others, and is the same with regard to all Dharma gates, this is called expedient means.’ ‘Again, there are two kinds of gates: first, the gate of greed; second, the gate of detachment from greed. There are again two kinds: first, the gate of anger; second, the gate of detachment from anger. There are again two kinds: first, the gate of delusion; second, the gate of detachment from delusion. There are again two kinds: first, the gate of afflictions; second, the gate of detachment from afflictions. There are again two kinds: first, the gate of all births; second, the gate of detachment from birth. This is called the Bodhisattva’s gate of expedient means.’ ‘Again, there are two kinds: first, the gate of all ordinary people’s practices; second, the gate of all learners and non-learners, Sravakas, Pratyekabuddhas, Bodhisattvas, and Tathagatas. If one can know these two kinds of gates, this is called the Bodhisattva’s supreme expedient means.’ The Great Adornment Dharma Gate Sutra, Volume 1 Taisho Tripitaka, Volume 17, No. 0818, The Great Adornment Dharma Gate Sutra The Great Adornment Dharma Gate --------------------------------------------------------------------------------