Chinese
宣辩才为师子吼，以智慧光靡所不照圣明之达，而为雷震灭除闭塞幽隐之愚，所说无尽，通解总持佛所观察，声闻、缘觉所不知处。 “常见诸佛觉意如海，三昧之定犹须弥山，忍辱柔和等之如地，勇猛之力降魔官属弃诸外道，安乐自在如天帝释。喻若梵天心得由已无有俦匹，求比难比而无等伦，亦如虚空不可为喻，靡所不周无所不入。天子！欲知宝英如来所生国土，声闻之众其功德勋，复超于此，如吾所叹不可计量。” 文殊师利说是语时，五百比丘、五百比丘尼、五百优婆塞、五百优婆夷、五千天子，未得道证发心白佛世尊：“我等愿生于彼宝英佛土，得为声闻。”文殊答曰：“诸族姓子！不可以怀声闻之心生彼佛土；汝等当发大道之心乃致彼土，应时受教，皆发无上正真道意。”佛悉记说：“当生彼土。” 解律品第三 寂顺律音天子复问文殊：“何谓声闻律？何谓菩萨律？” 答曰：“受教畏三界难厌患[病-丙+(匆/心)]者，声闻之律；护于无量生死周旋，劝安一切人民蚑行喘息蠕动之类，开导三界决其疑网众想之着，是菩萨律。 “恶厌积德以用懈废不能自进，是声闻律；兴功为德不厌诸行，以益众生因而得济，是菩萨律。 “灭除一切尘劳之欲己身所 现代汉语译本：宣讲辩才，如狮子吼般震慑，以智慧之光照亮一切，圣明的通达，如雷霆般震碎闭塞幽暗的愚昧。所说的道理无穷无尽，通达理解并总括受持佛所观察到的，声闻（Śrāvaka，听闻佛法而修行的弟子）、缘觉（Pratyekabuddha，无师自悟的修行者）所不能知晓的境界。 ‘常见诸佛的觉悟之意如大海般深广，三昧（Samādhi，禅定）的坚定犹如须弥山（Sumeru，佛教宇宙观中的圣山）般不可动摇，忍辱柔和的心如同大地般承载一切，勇猛的力量降伏魔的眷属，舍弃一切外道，安乐自在如同天帝释（Śakra，忉利天之主）。比喻如同梵天（Brahmā，色界天之主）一样，心得自在，没有可以匹敌的，想要相比也难以相比，没有可以等同的，也像虚空一样不可比喻，无所不周遍，无所不入。天子！想要知道宝英如来（Ratna-ketu）所生的国土，声闻大众的功德，超过此处所说的，是不可计量的。’ 文殊师利（Mañjuśrī，智慧的象征）说这些话的时候，五百比丘（bhikṣu，出家男众）、五百比丘尼（bhikṣuṇī，出家女众）、五百优婆塞（upāsaka，在家男众）、五百优婆夷（upāsikā，在家女众）、五千天子，还没有证得道果，发心向佛世尊（Bhagavat，佛的尊称）禀白：‘我们愿意往生到宝英佛的国土，得以为声闻。’文殊回答说：‘各位族姓之子！不可以怀着声闻之心往生到那个佛土；你们应当发起大道之心才能到达那个佛土，’应时接受教诲，都发起了无上正真道意（Anuttarā-samyak-saṃbodhi，无上正等正觉）。佛都为他们授记说：‘当往生到那个佛土。’ 解律品第三 寂顺律音天子又问文殊：‘什么是声闻律？什么是菩萨律？’ 回答说：‘接受教诲，畏惧三界的苦难，厌患疾病缠身，这是声闻的戒律；守护无量生死轮回，劝导安抚一切人民，以及蚑行（爬行）、喘息、蠕动等各类众生，开导三界，决断他们的疑惑，消除各种执着，这是菩萨的戒律。 ‘厌恶罪恶，积累功德却懈怠废弛，不能自我精进，这是声闻的戒律；兴建功业，修积德行而不厌倦各种修行，以此利益众生，从而得到救济，这是菩萨的戒律。 ‘灭除一切尘世烦恼的欲望，只为自己考虑，这是声闻的戒律。
English
English version: Proclaiming eloquence like a lion's roar, illuminating everything with the light of wisdom, the sagacious understanding shatters the darkness of ignorance like thunder. The doctrines expounded are inexhaustible, comprehending and upholding all that the Buddha observes, realms beyond the understanding of Śrāvakas (disciples who learn by hearing) and Pratyekabuddhas (solitary Buddhas). 'Often seeing the Buddhas' awakened minds as vast as the ocean, the steadfastness of Samādhi (meditative absorption) like Mount Sumeru (the central mountain in Buddhist cosmology), forbearance and gentleness like the earth, the power of valor subduing the retinue of Māra (the demon), abandoning all heretical paths, peaceful and free like Śakra (the lord of the Trāyastriṃśa Heaven). It is like Brahmā (the creator god), with a mind free and without peer, difficult to compare and without equal, also like the void, beyond comparison, all-pervading and all-encompassing. O son of heaven! If you wish to know the land where Ratna-ketu (Jewel Banner Tathagata) is born, the merits of the Śrāvaka assembly surpass even this, being immeasurable.' When Mañjuśrī (the Bodhisattva of Wisdom) spoke these words, five hundred bhikṣus (ordained monks), five hundred bhikṣuṇīs (ordained nuns), five hundred upāsakas (laymen), five hundred upāsikās (laywomen), and five thousand sons of heaven, who had not yet attained enlightenment, made a vow and said to the Buddha (Bhagavat, the Blessed One): 'We wish to be born in the Buddha-land of Ratna-ketu, to become Śrāvakas.' Mañjuśrī replied: 'Sons of noble families! You cannot be born in that Buddha-land with the mind of a Śrāvaka; you must generate the mind of the Great Vehicle (Mahāyāna) to reach that land.' Receiving the teaching at once, they all generated the mind of Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). The Buddha then prophesied for them, saying: 'You shall be born in that land.' Chapter 3: Explaining the Precepts The son of heaven, Silent-harmonious-law-sound, then asked Mañjuśrī: 'What are the precepts of the Śrāvakas? What are the precepts of the Bodhisattvas?' He replied: 'Accepting teachings, fearing the suffering of the three realms, and being weary of illness, these are the precepts of the Śrāvakas; protecting the immeasurable cycle of birth and death, encouraging and pacifying all people, as well as crawling, breathing, and wriggling creatures, guiding them through the three realms, resolving their doubts, and eliminating their attachments, these are the precepts of the Bodhisattvas. 'Detesting evil, accumulating merits but being lazy and negligent, unable to advance oneself, these are the precepts of the Śrāvakas; establishing meritorious deeds, cultivating virtuous actions without being weary of various practices, benefiting sentient beings thereby attaining salvation, these are the precepts of the Bodhisattvas. 'Eliminating all desires of worldly defilements, considering only oneself, these are the precepts of the Śrāvakas.' --------------------------------------------------------------------------------
Chinese
恶，是声闻律；攻伐一切众生尘劳恩爱之着，是菩萨律。 “不睹诸天心行所念所志不同，是声闻律；目见三千大千之佛国土根心所归，是菩萨律。 “但能察己心之所行，是声闻律；普见十方诸佛处所众生心念，是菩萨律。 “唯照己身志性所趣，是声闻律；光于一切人民之行蜎蜚蠕动心念，思惟三界之居各有本末，是菩萨律。 “难将以护一切众魔，是声闻律；降化一切三千大千世界诸魔官属，坏众魔行能受正法，是菩萨律。 “如毁破碎瓦石之器不可还合，小志之德灭度如是不进正真，是声闻律；犹若金器虽为破败终不遗弃，即可还合以为宝器，大士现灭，深慧法身永存不朽，不增不减续现三界，是菩萨律。 “若大火烧山林树木，莫不燔燎禽兽驰窜，小志若兹，畏三界难藏隐泥洹，是声闻律；乐于生死独步三界意无怯弱，欣心娱乐道法之乐劝化众生，亦如苑囿游观之园，花实茂盛多所悦豫，是菩萨律。 “不能断除挂碍盘结之难，而有处所，是声闻律；磨灭一切蔽盖之患，永无止处，是菩萨律。取要言之，而有限节自系缚身，以有限德而见成就戒定慧解度知见事，不能具足无极大道，是声闻律；所接玄邈志如虚空功勋无量，戒定慧解度知见品不可称载，是菩萨律 现代汉语译本 恶，是声闻律（Śrāvakayāna-vinaya，小乘戒律）；攻伐一切众生尘劳恩爱之着，是菩萨律（Bodhisattva-vinaya，菩萨戒律）。 不睹诸天心行所念所志不同，是声闻律；目见三千大千世界之佛国土根心所归，是菩萨律。 但能察己心之所行，是声闻律；普见十方诸佛处所众生心念，是菩萨律。 唯照己身志性所趣，是声闻律；光于一切人民之行蜎蜚蠕动心念，思惟三界之居各有本末，是菩萨律。 难将以护一切众魔，是声闻律；降化一切三千大千世界诸魔官属，坏众魔行能受正法，是菩萨律。 如毁破碎瓦石之器不可还合，小志之德灭度如是不进正真，是声闻律；犹若金器虽为破败终不遗弃，即可还合以为宝器，大士现灭，深慧法身永存不朽，不增不减续现三界，是菩萨律。 若大火烧山林树木，莫不燔燎禽兽驰窜，小志若兹，畏三界难藏隐泥洹（Nirvana，涅槃），是声闻律；乐于生死独步三界意无怯弱，欣心娱乐道法之乐劝化众生，亦如苑囿游观之园，花实茂盛多所悦豫，是菩萨律。 不能断除挂碍盘结之难，而有处所，是声闻律；磨灭一切蔽盖之患，永无止处，是菩萨律。取要言之，而有限节自系缚身，以有限德而见成就戒定慧解度知见事，不能具足无极大道，是声闻律；所接玄邈志如虚空功勋无量，戒定慧解度知见品不可称载，是菩萨律
English
English version 'Evil' is the Śrāvakayāna-vinaya (the monastic rules of the Hearers); to attack and subdue all beings' attachments to worldly defilements, love, and affection is the Bodhisattva-vinaya (the monastic rules of the Bodhisattvas). Not perceiving the different thoughts, intentions, and aspirations of all the gods is the Śrāvakayāna-vinaya; directly seeing the Buddha-lands and the roots and minds to which they belong in the three-thousand great-thousand world system is the Bodhisattva-vinaya. Only being able to observe the actions of one's own mind is the Śrāvakayāna-vinaya; universally seeing the minds and thoughts of beings in all the Buddha-lands of the ten directions is the Bodhisattva-vinaya. Only illuminating the direction of one's own will and nature is the Śrāvakayāna-vinaya; illuminating the actions and thoughts of all people, including insects, birds, and creeping creatures, and contemplating the fundamental origins of the three realms, is the Bodhisattva-vinaya. Finding it difficult to protect against all the demons is the Śrāvakayāna-vinaya; subduing and transforming all the demons and their retinues in the three-thousand great-thousand world system, destroying the actions of the demons, and enabling them to receive the true Dharma is the Bodhisattva-vinaya. Like a broken clay or stone vessel that cannot be rejoined, the virtue of small aspirations perishes upon extinction, without advancing towards true reality; this is the Śrāvakayāna-vinaya. Like a golden vessel that, even when broken, is never discarded but can be rejoined to become a precious vessel, a great being may appear to pass away, but their profound wisdom and Dharma-body remain eternally indestructible, neither increasing nor decreasing, and continuing to manifest in the three realms; this is the Bodhisattva-vinaya. If a great fire burns through mountains, forests, trees, and plants, everything is scorched and animals flee in panic, such is the nature of small aspirations: fearing the difficulties of the three realms, they hide and conceal themselves in Nirvana (Nirvana, extinction). To rejoice in birth and death, to walk alone in the three realms without fear or weakness, to happily delight in the joy of the Dharma and to encourage and transform beings, is like a park or garden where one strolls and observes, with flourishing flowers and fruits that bring much joy; this is the Bodhisattva-vinaya. Being unable to sever the difficulties of entanglements and knots, and having a fixed abode, is the Śrāvakayāna-vinaya; obliterating all the afflictions of obscuration, with no fixed abode, is the Bodhisattva-vinaya. To put it concisely, being limited and binding oneself with limited virtues, and seeing the accomplishment of precepts, concentration, wisdom, liberation, knowledge, and vision with limited virtues, and being unable to fully realize the boundless Great Way, is the Śrāvakayāna-vinaya; having aspirations as profound and vast as the sky, immeasurable merits and virtues, and precepts, concentration, wisdom, liberation, knowledge, and vision that are beyond description, is the Bodhisattva-vinaya. -------------------------------------------------------------------------------- 。”
Chinese
尔时，世尊叹文殊师利曰：“善哉，善哉！快说解此诸菩萨律。文殊听，吾引喻重解，令是义归广普究竟。犹如二人，一人叹誉牛迹之水，一人起立咨嗟大海积水之功。于意云何？其人叹誉牛迹之水能久如乎！” 答曰：“牛迹之水甚为少少，不足称誉。” 佛言文殊：“声闻之律所见威神，亦复若兹如牛迹水，不足称誉。彼人起立嗟叹大海能如何乎！” 答曰：“甚多，甚多！天中之天！其大海者无有边际，不可齐限深广难计。” 佛言：“菩萨之律当作是观，犹如江海不可訾量。” 佛说是时，二万二千人逮得无所从生法忍，异口同音皆而叹曰：“我等，世尊！当学于斯菩萨之律，开导发起无央数人。” 寂顺律音天子复问文殊师利：“文殊为学何律？为修声闻缘觉之律，若菩萨律？” 文殊答曰：“于天子意所志云何？其大海者，为受何水？舍置何水？”答曰：“其大海者无水不受。” 报曰：“如是，天子！菩萨之律，犹如大海不逆污涂，十方诸律靡不归之，声闻、缘觉、一切众生开化行律而普游之。” 天子又问：“文殊师利！所言律者为何谓乎？”答曰：“所言律者，开导教化恩爱尘劳，故曰为律；晓了贪欲，故曰为律。” 现代汉语译本 这时，世尊赞叹文殊师利（Manjushri，智慧的象征）说：‘好啊，好啊！你快说说解释这些菩萨律。文殊（Manjushri），你听着，我用比喻再次解释，使这个意义归于广博普遍究竟。就像两个人，一个人赞美牛蹄印里的水，一个人站起来赞叹大海积水的功德。你认为怎么样？那个人赞美牛蹄印里的水能持续多久呢？’ 文殊师利（Manjushri）回答说：‘牛蹄印里的水非常少，不值得赞美。’ 佛告诉文殊（Manjushri）：‘声闻（Sravaka，听闻佛法而修行的人）之律所显现的威神，也像这牛蹄印里的水一样，不值得赞美。那个人站起来赞叹大海又能怎么样呢？’ 文殊师利（Manjushri）回答说：‘非常多，非常多！天中之天（Tathagata，如来）！那大海没有边际，无法测量，深广难以估计。’ 佛说：‘菩萨（Bodhisattva，发愿普度众生的修行者）之律应当这样看待，就像江海一样不可估量。’ 佛说这些话的时候，有两万两千人获得了无所从生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的深刻理解），异口同声地赞叹说：‘我们，世尊（Bhagavan，佛的尊称）！应当学习这菩萨之律，开导启发无数的人。’ 寂顺律音天子又问文殊师利（Manjushri）：‘文殊（Manjushri），你学习什么律？是修声闻（Sravaka）、缘觉（Pratyekabuddha，靠自己觉悟的人）之律，还是菩萨（Bodhisattva）律？’ 文殊师利（Manjushri）回答说：‘在天子（Deva，天神）你看来，大海的意愿是什么？大海接受什么水？舍弃什么水？’天子（Deva）回答说：‘那大海没有水不接受。’ 文殊师利（Manjushri）说：‘是的，天子（Deva）！菩萨（Bodhisattva）之律，就像大海一样不拒绝污泥，十方诸律没有不归向它的，声闻（Sravaka）、缘觉（Pratyekabuddha）、一切众生开化修行律而普遍地游历其中。’ 天子（Deva）又问：‘文殊师利（Manjushri）！所说的律是什么意思呢？’文殊师利（Manjushri）回答说：‘所说的律，是开导教化恩爱尘劳，所以称为律；晓了贪欲，所以称为律。’