Chinese
其仆使，不能堪忍听彼恶人犯戒、背法、远法、坏法，如是诸恶非法音声。世尊！我宁顶戴大地山海经百千劫，不能堪忍听彼恶人犯戒灭法，自高毁他，如是诸恶非法音声。世尊！我宁恒受聋盲喑哑，不能堪忍听彼恶人毁犯净戒，为利出家受他信施，如是诸恶非法音声。世尊！我宁舍身疾般涅槃，不能堪忍听彼恶人犯毁净戒，䗍声之行而身行谄曲、口言虚妄，如是诸恶非法音声。” 佛告迦叶：“汝般涅槃是声闻般涅槃，非为究竟。” 迦叶白佛：“言若声闻缘觉般涅槃非究竟者，世尊何故说有三乘——声闻乘、辟支佛乘、佛乘？世尊云何已般涅槃复般涅槃耶？” 佛告迦叶：“声闻以声闻般涅槃而般涅槃，非为究竟；辟支佛以辟支佛般涅槃而般涅槃，亦非究竟；乃至得一切种功德一切种智大乘般涅槃，然后究竟无异究竟。” 迦叶白佛言：“世尊！此义云何？” 佛告迦叶：“譬如从乳出酪、酪出生酥、生酥出熟酥、熟酥出醍醐。凡夫邪见如初生乳，乳血共杂；受三归者犹如纯乳；随信行等及初发心菩萨住解行地，犹如成酪；七种学人及七地住菩萨犹如生酥；意生身阿罗汉、辟支佛、得自在力及九住十住菩萨犹如熟酥；如来、应供、等正觉犹如醍醐。” 迦叶白佛言：“世尊 现代汉语译本 他的仆人使者，不能忍受听那些恶人违犯戒律、背离佛法、远离佛法、破坏佛法，像这样种种邪恶不合法的声音。世尊！我宁愿顶戴大地山海经历百千劫，也不能忍受听那些恶人违犯戒律、毁灭佛法，自高自大毁谤他人，像这样种种邪恶不合法的声音。世尊！我宁愿永远承受聋盲喑哑的痛苦，也不能忍受听那些恶人毁坏清净的戒律，为了利益而出家接受他人的供养，像这样种种邪恶不合法的声音。世尊！我宁愿舍弃身体迅速进入涅槃，也不能忍受听那些恶人违犯清净的戒律，像虫子一样发出声音，而身体却行谄媚之事，口中说虚妄之语，像这样种种邪恶不合法的声音。 佛陀告诉迦叶（Kasyapa，佛陀的十大弟子之一）说：‘你所证得的涅槃是声闻（Sravaka，听闻佛陀教诲而修行的人）的涅槃，并非究竟。’ 迦叶对佛说：‘如果说声闻和缘觉（Pratyekabuddha，不需听闻佛法，通过自身修行而觉悟的人）的涅槃不是究竟的，那么世尊为何要说有三乘——声闻乘、辟支佛乘、佛乘呢？世尊您为何已经进入涅槃还要再次进入涅槃呢？’ 佛陀告诉迦叶说：‘声闻以声闻的涅槃而进入涅槃，并非究竟；辟支佛以辟支佛的涅槃而进入涅槃，也非究竟；乃至获得一切种功德、一切种智慧的大乘（Mahayana，以普度众生为目标的佛教流派）涅槃，然后才是究竟无异的究竟。’ 迦叶对佛说：‘世尊！这是什么意思呢？’ 佛陀告诉迦叶说：‘譬如从牛奶中提取出酪，从酪中提取出生酥，从生酥中提取出熟酥，从熟酥中提取出醍醐（Ghee，酥油中的精华）。凡夫的邪见就像刚挤出的牛奶，乳和血混杂在一起；受持三归依（皈依佛、法、僧）的人就像纯净的牛奶；随信行等以及初发心的菩萨（Bodhisattva，立志成佛的修行者）住在解行地，就像成了酪；七种学人（指声闻乘的七种修行阶段）以及七地菩萨就像生酥；意生身阿罗汉（Arhat，断除烦恼，达到解脱的圣者）、辟支佛、获得自在力以及九住十住菩萨就像熟酥；如来（Tathagata，佛的称号之一）、应供（Arhat，佛的称号之一）、等正觉（Samyaksambuddha，佛的称号之一）就像醍醐。’ 迦叶对佛说：‘世尊！’
English
English version His servants and messengers cannot bear to hear those evil people violating precepts, turning away from the Dharma, distancing themselves from the Dharma, and destroying the Dharma, such as these evil and unlawful sounds. World Honored One! I would rather bear the weight of the earth, mountains, and seas for hundreds of thousands of kalpas (aeons), than bear to hear those evil people violating precepts, destroying the Dharma, exalting themselves and slandering others, such as these evil and unlawful sounds. World Honored One! I would rather endure being deaf, blind, and mute forever, than bear to hear those evil people destroying pure precepts, leaving home for the sake of gain and accepting the offerings of others, such as these evil and unlawful sounds. World Honored One! I would rather abandon my body and quickly enter Nirvana, than bear to hear those evil people violating pure precepts, making sounds like insects, while their bodies practice flattery and their mouths speak falsehoods, such as these evil and unlawful sounds. The Buddha told Kasyapa (one of the Buddha's ten great disciples): 'The Nirvana you have attained is the Nirvana of a Sravaka (a hearer of the Buddha's teachings), it is not ultimate.' Kasyapa said to the Buddha: 'If the Nirvana of Sravakas and Pratyekabuddhas (those who attain enlightenment on their own) is not ultimate, then why does the World Honored One speak of the Three Vehicles—the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Buddha Vehicle? Why does the World Honored One, having already entered Nirvana, enter Nirvana again?' The Buddha told Kasyapa: 'Sravakas enter Nirvana through the Nirvana of Sravakas, which is not ultimate; Pratyekabuddhas enter Nirvana through the Nirvana of Pratyekabuddhas, which is also not ultimate; until one attains the Mahayana (the Great Vehicle) Nirvana with all kinds of merits and all kinds of wisdom, then it is ultimate and without difference.' Kasyapa said to the Buddha: 'World Honored One! What does this mean?' The Buddha told Kasyapa: 'It is like extracting curd from milk, extracting raw butter from curd, extracting cooked butter from raw butter, and extracting ghee (clarified butter) from cooked butter. The wrong views of ordinary people are like freshly squeezed milk, mixed with milk and blood; those who have taken the Three Refuges (Buddha, Dharma, Sangha) are like pure milk; those who follow faith and practice, and the Bodhisattvas (beings striving for Buddhahood) who have just begun their practice and reside in the stage of understanding and practice, are like curd; the seven kinds of learners (referring to the seven stages of practice in the Sravaka Vehicle) and the Bodhisattvas residing in the seventh stage are like raw butter; Arhats (enlightened beings) with mind-made bodies, Pratyekabuddhas, those who have attained free power, and the Bodhisattvas residing in the ninth and tenth stages are like cooked butter; Tathagatas (one of the titles of the Buddha), Arhats (one of the titles of the Buddha), and Samyaksambuddhas (one of the titles of the Buddha) are like ghee.' Kasyapa said to the Buddha: 'World Honored One!' -------------------------------------------------------------------------------- ！如来云何说有三乘？”
Chinese
佛告迦叶：“譬如导师勇猛雄杰，将诸亲属及余人众，从其所住欲至他方。经由旷野险难恶道，作是思惟：‘此众疲乏，将恐退还。’为令诸人得止息故，于其前路化作大城，遥以指示语诸大众：‘前有大城，当速至彼。’诸众悉见渐近彼城，各相谓言：‘是我息处。’即共入城休息快乐，乐于中住不欲前进。尔时，导师作是思惟：‘此诸大众得此小乐便以为足，羸劣休懈无前进意。’尔时导师即灭化城。彼诸大众见城灭已，白导师言：‘此为何等？为幻为梦？为真实耶？’导师闻已，即告大众：‘向者大城为止息故，我化作耳。更有余城，今所应往，宜速至彼快乐安隐。’大众答言：‘唯然受教。何缘乐此鄙陋小处？当共前进安乐大城。’导师告言：‘善哉当行。’即共前进。复告大众：‘所往大城先相已现，汝当观察，彼前大城极甚丰乐。’以渐前行见彼大城。尔时导师告诸大众：‘诸仁当知此是大城。’时诸大众遥见大城安隐丰乐，心得欢喜，各共相视生希有心：‘此城为实？为复虚妄？’导师答言：‘此城真实，一切奇特，安隐丰乐。’即告彼众：‘入此大城，此则第一究竟大城，过此处已更无余城。’彼诸大众俱入城已，生希有心，心得欢喜，叹彼导师：‘善哉，善哉！真 现代汉语译本：‘如来（Tathagata，佛的称号）为何说有三乘（yana，佛教的修行方法，包括声闻乘、缘觉乘和菩萨乘）？’ 佛陀告诉迦叶（Kasyapa，佛陀的弟子之一）：‘譬如一位英勇杰出的导师，带领着亲属和众人，从他们居住的地方前往远方。途中经过荒凉险恶的道路，导师心想：‘这些人已经疲惫不堪，恐怕会退缩回去。’为了让大家能够休息，就在前方的道路上化现出一座大城，遥遥地指给众人看，并告诉他们：‘前面有一座大城，应当尽快赶到那里。’众人看到那座城越来越近，都互相说道：‘那是我们休息的地方。’于是大家一起进入城中休息享乐，乐于住在那里，不想再前进了。这时，导师心想：‘这些人得到这点小小的快乐就满足了，变得软弱懈怠，没有前进的意愿了。’于是，导师就让化现的城消失了。众人看到城消失后，问导师说：‘这是怎么回事？是幻觉还是梦境？还是真实的？’导师听后，就告诉大家：‘刚才的大城是为了让你们休息，我化现出来的。还有一座更大的城，现在应该前往，那里安乐舒适。’众人回答说：‘是，我们听从您的教导。为何要贪恋这简陋的小地方？应当一起前往安乐的大城。’导师说：‘好，我们出发吧。’于是大家一起前进。导师又告诉大家：‘我们要去的大城已经显现出景象了，你们应当仔细观察，那座大城极其富饶快乐。’大家逐渐前进，看到了那座大城。这时，导师告诉大家：‘各位，你们应当知道，这就是大城。’众人遥望大城，看到它安稳富饶，心中欢喜，互相看着，生起稀有的想法：‘这座城是真的吗？还是虚幻的？’导师回答说：‘这座城是真实的，一切都奇特，安稳富饶。’接着告诉大家：‘进入这座大城吧，这是第一座也是最终的大城，过了这里就没有其他的城了。’众人一起进入城中，心中生起稀有的想法，感到欢喜，赞叹导师：‘太好了，太好了！真是’
English
English version: ‘How does the Tathagata (Buddha's title) speak of the existence of the Three Vehicles (yana, the three paths of Buddhist practice: Sravakayana, Pratyekabuddhayana, and Bodhisattvayana)?’ The Buddha told Kasyapa (one of the Buddha's disciples): ‘It is like a brave and outstanding guide who leads his relatives and other people from their dwelling place to another place. They travel through a desolate and dangerous path, and the guide thinks: ‘These people are exhausted and might retreat.’ To allow them to rest, he conjures a great city ahead on the road, points to it from afar, and tells the crowd: ‘There is a great city ahead, you should quickly go there.’ The crowd sees the city getting closer and closer, and they say to each other: ‘That is our resting place.’ So they all enter the city to rest and enjoy themselves, content to stay there and not wanting to move forward. At this time, the guide thinks: ‘These people are satisfied with this small pleasure, they have become weak and lazy, and have no intention of moving forward.’ Then, the guide makes the conjured city disappear. When the crowd sees the city disappear, they ask the guide: ‘What is this? Is it an illusion or a dream? Or is it real?’ Upon hearing this, the guide tells the crowd: ‘The city just now was conjured by me for you to rest. There is another, greater city that we should go to now, where there is peace and comfort.’ The crowd replies: ‘Yes, we will follow your teachings. Why should we be attached to this small, humble place? We should go together to the great city of peace and comfort.’ The guide says: ‘Good, let us go.’ So they all move forward together. The guide then tells the crowd: ‘The appearance of the city we are going to has already manifested, you should observe carefully, that great city is extremely rich and joyful.’ Gradually, they move forward and see the great city. At this time, the guide tells the crowd: ‘Everyone, you should know that this is the great city.’ The crowd looks at the great city from afar, seeing that it is peaceful and prosperous, their hearts are filled with joy, and they look at each other, having a rare thought: ‘Is this city real? Or is it an illusion?’ The guide replies: ‘This city is real, everything is extraordinary, peaceful, and prosperous.’ Then he tells the crowd: ‘Enter this great city, this is the first and final great city, there is no other city beyond this.’ The crowd enters the city together, their hearts filled with rare thoughts, they feel joy, and they praise the guide: ‘Excellent, excellent! Truly’ -------------------------------------------------------------------------------- 实大智，大悲方便，哀愍我等。’
Chinese
“迦叶当知，彼初化城谓声闻缘觉乘清净智慧，空无相无作解脱之智；真实大城是如来解脱。是故，如来开示三乘，现二涅槃，又说一乘。” 佛告迦叶：“若有说言无此经者，非我弟子，我非彼师。” 迦叶白佛言：“世尊！诸摩诃衍经多说空义。” 佛告迦叶：“一切空经是有余说，唯有此经是无上说，非有余说。复次，迦叶！如波斯匿王常十一月设大施会，先食饿鬼、孤独、贫乞，次施沙门及婆罗门，甘膳众味随其所欲。诸佛世尊亦复如是，随顺众生种种欲乐，而为演说种种经法。若有众生懈怠犯戒，不勤修习，舍如来藏常住妙典，好乐修学种种空经，或随句字说、或增异句字。所以者何？彼如是言：‘一切佛经皆说无我。’而彼不知空无我义，彼无慧人趣向灭尽。然空无我说亦是佛语。所以者何？无量尘垢诸烦恼藏常空涅槃，如是涅槃是一切句；彼常住安乐是佛所得大般涅槃句。” 迦叶白佛言：“世尊！云何离于断常？” 佛告迦叶：“乃至众生轮回生死，我不自在，是故我为说无我义。然诸佛所得大般涅槃常住安乐，以是义故，坏彼断常。” 迦叶白佛言：“世尊！再转无我转我久矣。” 佛告迦叶：“为破世间我 现代汉语译本：‘拥有大智慧，大慈悲和方便法门，请怜悯我们。’ ‘迦叶（佛陀的十大弟子之一）应当知道，那最初的化城指的是声闻（听闻佛陀教诲而修行的人）和缘觉（不依师教，自己觉悟的人）乘的清净智慧，是空、无相、无作的解脱之智；而真实的伟大城市则是如来的解脱。因此，如来开示三乘，显现二种涅槃，又说一乘。’ 佛告诉迦叶：‘如果有人说没有这部经，那他就不是我的弟子，我也不是他的老师。’ 迦叶对佛说：‘世尊！许多大乘经典都宣说空性的道理。’ 佛告诉迦叶：‘一切宣说空性的经典都是有余之说，只有这部经才是无上之说，不是有余之说。再者，迦叶！就像波斯匿王（古印度憍萨罗国国王）常常在十一月举办大型布施法会，先供养饿鬼、孤独者、贫穷乞丐，然后供养沙门（出家修道者）和婆罗门（古印度祭司），各种美味佳肴随他们所欲。诸佛世尊也是如此，顺应众生各种欲望和喜好，而为他们演说各种经法。如果有众生懈怠犯戒，不勤奋修习，舍弃如来藏（佛性）常住的微妙经典，喜欢修学各种空性经典，或者随文解义，或者增改经文。这是为什么呢？因为他们这样说：‘一切佛经都说无我。’而他们不知道空无我的真正含义，这些没有智慧的人走向灭尽。然而，宣说空无我，这也是佛语。这是为什么呢？因为无量尘垢和各种烦恼所藏的常空涅槃，这样的涅槃是一切句子的根本；那常住安乐是佛所证得的大般涅槃的根本。’ 迦叶对佛说：‘世尊！如何才能远离断见和常见呢？’ 佛告诉迦叶：‘乃至众生还在轮回生死，我不能自在，因此我为他们宣说无我的道理。然而诸佛所证得的大般涅槃是常住安乐的，因为这个缘故，破除了断见和常见。’ 迦叶对佛说：‘世尊！您再次转动无我之轮，转动我之轮已经很久了。’ 佛告诉迦叶：‘为了破除世间人执着于我’