English
English version: 'For example, by shaking milk in a bottle, one obtains ghee (the finest dairy product, a metaphor for the highest Dharma), because ghee is made from cheese; likewise, Niggantha (non-Buddhist practitioner)! If someone in the Tathagata's Dharma, whether a layperson or a monastic practitioner, sincerely believes in the Dharma, joyfully practices diligently, they will quickly attain the liberation of the wise and noble, just as ghee is obtained from cheese. For example, Niggantha! If someone borrows hundreds of thousands of earthenware vessels from another's house and breaks them, and then repays the owner with treasure vessels, would the owner be angry and scold them?' The answer is: 'No!' The Buddha said: 'Likewise, Niggantha! Those disciples of other paths are like earthenware vessels that are broken, and they are re-creating Dharma treasure vessels in the Tathagata's place, they should not be angry and scold. For example, Niggantha! If a group of people has a guide, but lacks skillful means and methods, leading the merchants to an evil path, if there is a guide with skillful means and methods, they can lead all the merchants from the evil path to the right path. Likewise, Niggantha! You teachers, because you do not understand the meaning of the path on the wrong path, lead countless people into evil paths, the Tathagata, the Unattached, the Perfectly Enlightened One knows the meaning of the path, leading countless people out of evil paths and onto the right path.' Then, Niggantha (non-Buddhist practitioner) himself left with his followers. At that time, twelve thousand people left with Niggantha's son, and the rest obtained supernatural powers, and the World-Honored One shaved their heads and beards, making them become Bhikkhus (Buddhist monks). At that time, the Buddha said to Jayanama (name of a person): 'Have you seen these twelve thousand people leaving with Saccaka (name of a person)?' Jayanama (name of a person) said: 'Yes, World-Honored One! I have seen them.' The Buddha said: 'These twelve thousand people will all have their heads and beards shaved by Maitreya Tathagata (the future Buddha), becoming Sramanas (ascetic practitioners), and participating in the first assembly. Why is this? Because they have heard this profound Dharma. Saccaka Niggantha's son (name of a person) will become a disciple of Maitreya Tathagata (the future Buddha), with the most esteemed wisdom, just like my first disciple Sariputra (one of the Buddha's ten great disciples). Why is this? Because he will develop arrogance and contempt for the Buddha's Dharma, and then he will be able to abandon all views.' Then the Taoist Jayanama (name of a person) asked Manjushri (name of a Bodhisattva): 'In the evil world of the five turbidities in the future, there will be many arrogant people.' Manjushri (name of a Bodhisattva) --------------------------------------------------------------------------------
Chinese
利答曰：‘唯，族姓子！后浊恶世众，下劣卑贱之子等喜贡高。所以者何？不能具得四禅，用自大故而堕落，五浊恶世时不复供养比丘众，是诸比丘意不得定立，何况致第四禅？用彼后世有诸瑕秽，为五浊恶世多喜自大憍慢。于是，族姓子！诸善男子，为有二事而造憍慢，何者为二？一者、自见以智慧而贡高；二者、以用衣食供养，现已持戒智慧功德，便自堕落。其有而贡高、诽谤如来法，当堕地狱、饿鬼、畜生。’ “又问：‘文殊师利！何缘而知他人有贡高意乎？’答曰：‘“凡夫之士意乱不定，不谓阿罗汉者。”假使闻是说而恐畏者，则知为贡高凡夫之士。“得见如来，阿罗汉不见。”设使闻此语而恐畏者，则知为贡高凡夫之士。“为众祐当施与之，不当慧罗汉。”假使闻此恐畏者，则知为贡高。“如来赞叹凡夫之士，不举阿罗汉。”设使闻此言而恐畏者，则知为贡高。其有不出于诸尘劳，是为无所著，此谓于世间为最厚；假使有出尘劳，是则为着，非是世间众祐。若有于此作行者则为贡高。一切诸法但以言说而为受，是谓贡高。不知一切，亦无所断，亦无所行，亦不作证，是为入于审谛。’ “又问：‘文殊师利！以智慧贡高者，有何言说乎？’答曰：‘不诤亦非不诤，不称憍慢，譬如师子百兽 现代汉语译本 利答回答说：‘是的，善男子！末法污浊的时代，低劣卑贱的人喜欢贡高我慢。这是什么原因呢？因为他们不能完全获得四禅的境界，因为自大而堕落。在五浊恶世的时代，他们不再供养比丘僧众，这些比丘的心意无法安定，更何况达到第四禅的境界呢？因为末世有各种瑕疵污秽，五浊恶世的人大多喜欢自大骄慢。所以，善男子！那些善男子，因为两件事而产生骄慢，哪两件事呢？一是，自认为有智慧而贡高；二是，因为衣食供养，表现出自己持戒和智慧的功德，便因此堕落。那些因为这些而贡高，诽谤如来正法的人，应当堕入地狱、饿鬼、畜生道。’ 又问：‘文殊师利（Manjusri，菩萨名）！通过什么才能知道他人有贡高我慢的心呢？’利答回答说：‘“凡夫俗子心意散乱不定，不认为有阿罗汉（Arhat，断尽烦恼，证入涅槃的圣者）。”如果听到这种说法而感到恐惧，就知道这是贡高我慢的凡夫俗子。“得见如来（Tathagata，佛的称号之一），却看不见阿罗汉。”如果听到这种说法而感到恐惧，就知道这是贡高我慢的凡夫俗子。“应该供养大众，不应该供养阿罗汉。”如果听到这种说法而感到恐惧，就知道这是贡高我慢。“如来赞叹凡夫俗子，不赞叹阿罗汉。”如果听到这种说法而感到恐惧，就知道这是贡高我慢。那些没有脱离各种尘世烦恼的人，才是真正没有执著的人，这样的人在世间才是最厚道的；如果有人脱离了尘世烦恼，那就是有所执著，不是世间的福田。如果有人这样去做，那就是贡高我慢。一切诸法都只是通过言语来接受，这就是贡高我慢。不知道一切，也没有断除什么，也没有修行什么，也没有证悟什么，这才是进入了真实的境界。’ 又问：‘文殊师利（Manjusri，菩萨名）！以智慧贡高的人，有什么样的言论呢？’利答回答说：‘不争论也不不争论，不称扬骄慢，譬如狮子是百兽之王。
English
English version Lita replied: 'Yes, son of good family! In the degenerate and evil age, people of inferior and lowly status like to be arrogant. Why is that? Because they cannot fully attain the four Dhyanas (four stages of meditative absorption), and they fall because of their arrogance. In the age of the five defilements, they no longer support the Sangha (community of monks), and the minds of these monks cannot be stabilized, let alone attain the fourth Dhyana? Because in the latter age there are various flaws and impurities, and people in the age of the five defilements mostly like to be arrogant and conceited. Therefore, son of good family! Those good men generate arrogance because of two things. What are the two things? First, they are arrogant because they think they have wisdom; second, because of the offerings of clothing and food, they show off their merits of upholding precepts and wisdom, and thus they fall. Those who are arrogant because of these things and slander the Dharma (teachings) of the Tathagata (one of the titles of the Buddha) should fall into hell, the realm of hungry ghosts, and the realm of animals.' Again, he asked: 'Manjusri (a Bodhisattva's name)! How can one know that others have arrogance?' Lita replied: '“Ordinary people's minds are confused and unstable, and they do not believe in Arhats (those who have extinguished all afflictions and entered Nirvana).” If they are afraid when they hear this statement, then you know they are arrogant ordinary people. “They can see the Tathagata (one of the titles of the Buddha), but they cannot see Arhats.” If they are afraid when they hear this statement, then you know they are arrogant ordinary people. “One should give to the multitude, not to Arhats.” If they are afraid when they hear this statement, then you know they are arrogant. “The Tathagata praises ordinary people, but does not praise Arhats.” If they are afraid when they hear this statement, then you know they are arrogant. Those who have not escaped from the various worldly defilements are truly without attachment, and such people are the most virtuous in the world; if someone has escaped from worldly defilements, then they are attached, and they are not a field of merit for the world. If someone acts in this way, then they are arrogant. All Dharmas (teachings) are only received through words, and this is arrogance. Not knowing everything, not cutting off anything, not practicing anything, and not realizing anything, this is entering the realm of truth.' Again, he asked: 'Manjusri (a Bodhisattva's name)! What kind of speech do those who are arrogant with wisdom have?' Lita replied: 'They neither argue nor do they not argue, they do not praise arrogance, just like a lion is the king of beasts.' --------------------------------------------------------------------------------
Chinese
之王吼时，一切皆畏其音。如是，善男子！比丘不乐贡高者，不畏一切音。所以者何？谓音譬如呼声之响，报应其响亦无心意识，用因缘合故其音响出。如是，族姓子！其心意识审如慧，彼不分别诸因缘音声，皆衍诸响应，而无所起彼佛音响，亦无来外异道声，亦无忧佛音声，亦不觉众音响，于诸瑕恚音亦不忧众尘劳响。一切音声无去来本末意，即印无所乐印，诸所语无高无下印，其印为立平等印，其相自然印，以一印入为法界平等御印，无所坏印，审如本无住印，真空义印，三世平等印，无起无灭印，自然现印，以是印印诸法，所乐无乐亦无有贡高。比丘闻是，不狐疑无犹豫，不得吾我也。’ “尔时，阇耶末道士白佛：‘唯，天中天！我从郁阎异道人亲友，闻说是大乘功德，今者亦复从文殊师利，闻所讲辩才，发无上正真道意；是故，愿世尊为我如应说法，令吾具足道品疾得无上正真道最正觉，教授开度不可计无央数人。’ “佛言：‘阇耶末！今当为汝说菩萨行。有二法疾得智慧而建大乘。何等为二？一者、精进；二者、无放逸。何谓精进？谓求法才一切所有而施不惜，不望其报劝助道意。一所谓精进，用断诸不善法故，皆具足众贤善法，意平等行而无放逸；于戒清净，不愿诸所生。二精进者，谓 现代汉语译本：当狮子王吼叫时，一切都会畏惧它的声音。同样，善男子！比丘如果不喜欢贡高自大，就不会畏惧任何声音。为什么呢？因为声音就像呼喊的回响，回应的声音本身没有心识，只是因为各种因缘聚合才产生声音。因此，族姓之子！如果心识能够审视智慧，就不会分别各种因缘所生的声音，一切都只是回响，没有真实的来源。佛的声音也是如此，既不是来自外道的异端之声，也不是令人忧愁的佛的声音，也不会觉察到各种声音的喧嚣，对于那些瑕疵和恼人的声音，也不会忧虑尘世的烦恼。一切声音都没有来去本末的意义，即是无所执著的印记，所说的话语没有高下之分，其印记是建立在平等之上的印记，其相是自然而然的印记，以这一个印记进入法界，就是平等驾驭一切的印记，是不可破坏的印记，审视一切都如原本那样无所住的印记，是真空实义的印记，是过去、现在、未来三世平等的印记，是无生无灭的印记，是自然显现的印记，用这个印记来印证一切法，所喜爱的和不喜爱的都没有贡高自大。比丘听到这些，就不会有狐疑和犹豫，也不会执著于‘我’和‘我的’。 这时，阇耶末（Jayama，人名）道士对佛说：‘世尊，我从郁阎（Ulyam，地名）外道人的亲友那里，听说了大乘的功德，现在又从文殊师利（Manjusri，菩萨名）那里，听到了他所讲的辩才，从而发起了无上正真道的心意。因此，我希望世尊能为我如理如法地说法，使我能够具足道品，迅速获得无上正真道的最正觉悟，教导和开悟无数的人。’ 佛说：‘阇耶末！现在我将为你讲述菩萨的修行。有两种方法可以迅速获得智慧，从而建立大乘。哪两种呢？一是精进，二是无放逸。什么是精进呢？就是为了求法，即使付出一切所有也不吝惜，不期望回报，而是劝助道心。这就是所谓的精进，用以断除一切不善之法，从而具足各种贤善之法，心意平等地修行而没有放逸；在戒律上清净，不贪求各种转生。第二种精进，就是……’
English
English version: When the lion king roars, all fear its sound. Likewise, good man! A Bhikkhu who does not delight in arrogance does not fear any sound. Why is that? Because sound is like the echo of a call; the responding echo has no mind or consciousness; it is only because of the combination of various causes and conditions that the sound arises. Therefore, son of a good family! If the mind and consciousness can examine wisdom, it will not differentiate the sounds arising from various causes and conditions; all are merely echoes, without a real source. The Buddha's sound is also like this; it is neither the heterodox sound from outside paths, nor the sorrowful sound of the Buddha, nor will it perceive the clamor of various sounds; regarding those flawed and annoying sounds, it will not worry about the troubles of the world. All sounds have no meaning of coming and going, beginning and end; it is the seal of non-attachment, the words spoken have no high or low, its seal is established on equality, its appearance is a natural seal, entering the Dharma realm with this one seal is the seal of equal control over everything, it is an indestructible seal, examining everything as it originally was, the seal of non-abiding, the seal of true emptiness, the seal of equality in the three times, the seal of no arising and no ceasing, the seal of natural manifestation, using this seal to seal all dharmas, what is liked and disliked has no arrogance. When a Bhikkhu hears this, he will have no doubt or hesitation, and will not be attached to 'I' and 'mine'.' At that time, the ascetic Jayama (Jayama, name of a person) said to the Buddha: 'Venerable One, from the friends of the heretics of Ulyam (Ulyam, name of a place), I heard about the merits of the Mahayana, and now I have also heard the eloquence spoken by Manjusri (Manjusri, name of a Bodhisattva), and thus aroused the intention for the unsurpassed true path. Therefore, I hope that the World Honored One will teach me the Dharma as it should be, so that I can be complete with the qualities of the path, quickly attain the most perfect enlightenment of the unsurpassed true path, and teach and enlighten countless people.' The Buddha said: 'Jayama! Now I will tell you about the practice of the Bodhisattva. There are two methods to quickly gain wisdom and thus establish the Mahayana. What are the two? One is diligence, and the other is non-negligence. What is diligence? It means that in order to seek the Dharma, one is not stingy even to give up everything one has, not expecting reward, but encouraging the mind of the path. This is what is called diligence, used to cut off all unwholesome dharmas, thus completing all virtuous dharmas, practicing with equality of mind and without negligence; being pure in precepts, not craving for various rebirths. The second diligence is...' --------------------------------------------------------------------------------