English
English version ‘Already,’ means embarking on that path by riding a sheep cart. After a long time, reaching a hundred yojanas (yóu xún, ancient Indian unit of distance), a great wind wheel arises, blowing it back eighty yojanas. Manjushri (Wénshū Shīlì, name of a Bodhisattva)! What do you think? Can such a person, riding such a sheep cart, reach that world? Even if it takes one kalpa (jié, unit of time), or a hundred kalpas, or a thousand kalpas, a hundred thousand kotis of kalpas, or unspeakable unspeakable kalpas, can that person cross one world?' Manjushri replied: ‘World-Honored One (Shìzūn, respectful title for the Buddha)! If he could cross one world, it would be impossible. Such a person, riding such a sheep cart, even if it takes one kalpa or a hundred kalpas, or a thousand kalpas, a hundred thousand kotis of kalpas, or unspeakable unspeakable kalpas, if he could cross one world, it would be impossible.’ The Buddha said: ‘So it is. Manjushri! If a good man or a good woman, after having generated the mind of Anuttara-samyak-sambodhi (ānòu duō luō sānmiǎo sān pútí xīn, unsurpassed perfect enlightenment), dwells with those who follow the Sravaka Vehicle (shēngwén shèng, the Hearer Vehicle, Hinayana Buddhism), stays close to Sravakas, learns from Sravakas, respectfully makes offerings to Sravakas, shares knowledge with them, shares wealth, and dwells together with them; whether in the forest, or in a monastery, or in a place for walking meditation, walking in the same place; reading the Sravaka Vehicle, reciting the Sravaka Vehicle, contemplating the Sravaka Vehicle, believing in the Sravaka Vehicle, and also teaching others to read, recite, contemplate, and believe. Such a person dwells in the Sravaka Vehicle, gathers roots of goodness of the Sravaka Vehicle, and because they are drawn by the Sravaka Vehicle, they obtain dull wisdom and regress from the path of unsurpassed wisdom. Such a Bodhisattva (púsà, enlightened being), cultivating the Bodhi mind (pútí xīn, mind of enlightenment), the root of wisdom, and the eye of wisdom, but then later dwelling in the wisdom of the Sravaka Vehicle, planting roots of goodness of the Sravaka Vehicle, will become dull, ruined, and unable to succeed. ‘Manjushri! For example, if someone has an eye disease or has blurred vision, such a person, in order to open their eyes, treats it diligently without rest for a month, and after a month their eyes open a little. Then there is an enemy who is always looking for an opportunity, and scatters crushed Piper longum (bì bá, a type of medicinal herb) into their eyes, causing that person's eyes to become even darker, more closed, and unable to open. Like this, like this. Manjushri! If that Bodhisattva cultivates the Bodhi mind, the root of wisdom, and the eye of wisdom, but then later dwells in the wisdom of the Sravaka Vehicle, planting roots of goodness, then...’ --------------------------------------------------------------------------------
Chinese
还愚钝破坏不成。文殊师利！此羊乘行菩萨应知。 “文殊师利！应云何知象乘行菩萨？文殊师利！譬如有人，如是微尘世界之外，彼有因缘有大因缘、彼有所作有大所作、彼有所重有大所重，为彼事故，欲过如是微尘世界到于彼处。如是思惟：‘我乘何乘而能得过如是世界到于彼处？’如是之人即便思惟：‘若我今者八分相应乘象乘者，则应得过如是世界到于彼处。’文殊师利！如是之人既思惟已，即乘八分相应象乘发行彼道，百年常行二千由旬，大风轮起，吹令回还一千由旬。文殊师利！于意云何？如是之人乘彼象乘，于一世界为能过不？若经一劫若一百劫、若一千劫亿百千劫、若不可说不可说劫，彼人能过一世界不？” 文殊师利答言：“世尊！彼若能过一世界者，无有是处。如是之人乘彼象乘，若经一劫若一百劫、若一千劫亿百千劫、若不可说不可说劫，若能得过一世界者，无有是处。” 佛言：“如是。文殊师利！若善男子若善女人，发阿耨多罗三藐三菩提心已，声闻乘人相随止住，近声闻人、习声闻人，共为知识、与共同住；若在林中、若在寺舍、若经行处，同一处行；读声闻乘、诵声闻乘、思声闻乘、信声闻乘，复教他人读诵思信。如是之人住声闻智，摄声闻乘种善根行，声闻所牵 现代汉语译本 还愚钝破坏不了（阿耨多罗三藐三菩提）。文殊师利（Manjushri，菩萨名）！这便是羊乘（Shrvaka-yana）行菩萨应当了解的。 ‘文殊师利（Manjushri）！应当如何了解象乘（Mahayana）行菩萨？文殊师利（Manjushri）！譬如有人，在如微尘数世界之外，那里有因缘，有大的因缘；那里有所作，有大的所作；那里有所重视，有大的所重视。为了那些事，想要经过如微尘数的世界到达那里。这样思惟：‘我乘坐什么乘才能经过这些世界到达那里？’这样的人便思惟：‘如果我现在乘坐八分相应的象乘，就应该能够经过这些世界到达那里。’文殊师利（Manjushri）！这样的人既然思惟完毕，就乘坐八分相应的象乘出发走那条道路，百年之中常常行走二千由旬（Yojana，古印度长度单位），大风轮兴起，将他吹回一千由旬（Yojana）。文殊师利（Manjushri）！你认为如何？这样的人乘坐那象乘，在一个世界中能够通过吗？即使经过一劫（Kalpa，时间单位），或者一百劫（Kalpa），或者一千劫（Kalpa）亿百千劫（Kalpa），或者不可说不可说劫（Kalpa），这个人能够通过一个世界吗？’ 文殊师利（Manjushri）回答说：‘世尊（Bhagavan，佛的尊称）！如果他能够通过一个世界，那是不可能的。这样的人乘坐那象乘，即使经过一劫（Kalpa），或者一百劫（Kalpa），或者一千劫（Kalpa）亿百千劫（Kalpa），或者不可说不可说劫（Kalpa），如果能够通过一个世界，那是不可能的。’ 佛说：‘正是这样。文殊师利（Manjushri）！如果善男子或善女人，发了阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）之后，声闻乘（Shrvaka-yana）的人相随止住，亲近声闻乘（Shrvaka-yana）的人，学习声闻乘（Shrvaka-yana）的人，共同作为知识，与他们共同居住；无论在林中，无论在寺舍，无论在经行处，都在同一处行走；读声闻乘（Shrvaka-yana），诵声闻乘（Shrvaka-yana），思声闻乘（Shrvaka-yana），信声闻乘（Shrvaka-yana），又教他人读诵思信。这样的人安住于声闻智，摄取声闻乘（Shrvaka-yana）的善根行，被声闻乘（Shrvaka-yana）所牵引。
English
English version It cannot be destroyed by dullness. Manjushri (Manjushri, name of a Bodhisattva)! This is what a Bodhisattva who practices the Sheep Vehicle (Shrvaka-yana) should know. 'Manjushri (Manjushri)! How should one know a Bodhisattva who practices the Elephant Vehicle (Mahayana)? Manjushri (Manjushri)! For example, there is someone beyond worlds as numerous as fine dust particles, where there are causes and conditions, great causes and conditions; where there are actions, great actions; where there is importance, great importance. For those reasons, they want to pass through worlds as numerous as fine dust particles to reach that place. They think: 'What vehicle should I ride to pass through these worlds and reach that place?' Such a person then thinks: 'If I now ride the Elephant Vehicle (Mahayana) that corresponds to the eightfold path, I should be able to pass through these worlds and reach that place.' Manjushri (Manjushri)! Once such a person has thought this, they ride the Elephant Vehicle (Mahayana) that corresponds to the eightfold path and set out on that road, constantly traveling two thousand Yojana (Yojana, an ancient Indian unit of length) in a hundred years. A great wind wheel arises, blowing them back one thousand Yojana (Yojana). Manjushri (Manjushri)! What do you think? Can such a person, riding that Elephant Vehicle (Mahayana), pass through one world? Even if they spend one Kalpa (Kalpa, a unit of time), or one hundred Kalpas (Kalpa), or one thousand Kalpas (Kalpa), or a hundred thousand million Kalpas (Kalpa), or unspeakable unspeakable Kalpas (Kalpa), can that person pass through one world?' Manjushri (Manjushri) replied: 'World Honored One (Bhagavan, a respectful title for the Buddha)! It is impossible for them to pass through one world. Such a person, riding that Elephant Vehicle (Mahayana), even if they spend one Kalpa (Kalpa), or one hundred Kalpas (Kalpa), or one thousand Kalpas (Kalpa), or a hundred thousand million Kalpas (Kalpa), or unspeakable unspeakable Kalpas (Kalpa), it is impossible for them to pass through one world.' The Buddha said: 'That is so. Manjushri (Manjushri)! If a good man or a good woman, after generating the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment), dwells with people of the Shravaka Vehicle (Shrvaka-yana), stays close to people of the Shravaka Vehicle (Shrvaka-yana), learns from people of the Shravaka Vehicle (Shrvaka-yana), shares knowledge with them, and lives with them; whether in the forest, in a monastery, or in a place for walking meditation, they walk in the same place; they read the Shravaka Vehicle (Shrvaka-yana), recite the Shravaka Vehicle (Shrvaka-yana), contemplate the Shravaka Vehicle (Shrvaka-yana), believe in the Shravaka Vehicle (Shrvaka-yana), and teach others to read, recite, contemplate, and believe. Such a person dwells in the wisdom of the Shravaka, gathers roots of goodness by practicing the Shravaka Vehicle (Shrvaka-yana), and is led by the Shravaka Vehicle (Shrvaka-yana). --------------------------------------------------------------------------------
Chinese
故得钝智，退无上智道。如是菩萨修菩提心，种善根行安住大乘，而复后时住声闻智种善根行，则还愚钝破坏不成。 “文殊师利！譬如大木广千由旬，大海所漂，于大海中济渡众生。空行夜叉出置陆地，系缚在于五百由旬大铁块上。文殊师利！于意云何？如是大木，彼大海水复能漂不？复能海中济众生不？” 文殊师利答言：“不能。” 佛言：“如是。文殊师利！若彼菩萨修菩提心种善根行，修行一切智智海道，牵回令退，则不能向一切智智大海之道，不能救拔生死大海一切众生。文殊师利！此象乘行菩萨应知。 “文殊师利！应云何知月日神通乘行菩萨？文殊师利！譬如有人，如是微尘世界之外，彼有因缘有大因缘、彼有所作有大所作、彼有所重有大所重，为彼事故，欲过如是微尘世界到于彼处。如是思惟：‘我乘何乘而能得过如是世界到于彼处？’如是之人即便思惟：‘若我今者乘于月日神通乘者，则应得过如是世界到于彼处。’文殊师利！如是之人既思惟已，即乘月日神通之乘发行彼道。文殊师利！于意云何？如是之人乘于月日神通之乘，于彼世界能过到不？” 文殊师利答言：“世尊！久时则能。” 佛言：“如是。文殊师利！若善男子若善女人，发阿耨多罗三藐 现代汉语译本 因此，（菩萨）会变得智慧迟钝，退失无上智慧之道。如果菩萨修习菩提心（Bodhicitta，觉悟之心），种植善根，安住于大乘（Mahayana，佛教宗派之一），之后又安住于声闻（Śrāvaka，听闻佛法而修行者）的智慧，种植声闻的善根，那么就会变得愚钝，破坏（菩提心），无法成就。 ‘文殊师利（Mañjuśrī，智慧的象征）！譬如有一根巨大的木头，广达千由旬（Yojana，古印度长度单位），被大海所漂浮，在大海中用来济渡众生。空行夜叉（Yakṣa，一种神祇）将其取出放置在陆地上，并用五百由旬大的铁块捆绑住。文殊师利！你认为如何？这根巨大的木头，还能被大海水漂浮吗？还能在大海中济渡众生吗？’ 文殊师利回答说：‘不能。’ 佛说：‘正是这样。文殊师利！如果菩萨修习菩提心，种植善根，修行一切智智（Sarvajñā，对一切事物本质的智慧）的海道，却被牵引退回，那么就不能趋向一切智智的大海之道，不能救拔生死大海中的一切众生。文殊师利！这是象乘（Mahāyāna，大乘的另一种称谓）行菩萨应该知道的。 ‘文殊师利！应该如何了解月日神通乘行菩萨呢？文殊师利！譬如有人，在如微尘数世界之外的地方，他有因缘，有大的因缘；他有所作，有大的所作；他有所重视，有大的所重视。为了那些事情，他想要穿过如微尘数的世界到达那个地方。他这样思惟：‘我乘坐什么乘（Yāna，交通工具，此处比喻修行方法）才能穿过这些世界到达那个地方？’这个人就思惟：‘如果我现在乘坐月日神通乘，就应该能够穿过这些世界到达那个地方。’文殊师利！这个人这样思惟之后，就乘坐月日神通的乘，出发前往那个道路。文殊师利！你认为如何？这个人乘坐月日神通的乘，能够穿过这些世界到达吗？’ 文殊师利回答说：‘世尊（Bhagavan，佛的尊称）！需要很长时间才能到达。’ 佛说：‘正是这样。文殊师利！如果善男子或善女人，发阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）
English
English version Therefore, (the Bodhisattva) will become dull in wisdom and regress from the path of unsurpassed wisdom. If a Bodhisattva cultivates Bodhicitta (the mind of enlightenment), plants roots of goodness, and dwells in the Mahayana (the Great Vehicle), but later dwells in the wisdom of the Śrāvakas (listeners), planting roots of goodness of the Śrāvakas, then they will become dull, destroy (Bodhicitta), and be unable to achieve it. ‘Mañjuśrī (the embodiment of wisdom)! It is like a great log of wood, a thousand yojanas (an ancient Indian unit of distance) in breadth, floating on the great ocean, used to ferry beings across the ocean. A Yakṣa (a type of spirit) who travels in the sky takes it out and places it on land, binding it to a great iron block five hundred yojanas in size. Mañjuśrī! What do you think? Can this great log of wood still float on the ocean water? Can it still ferry beings across the ocean?’ Mañjuśrī replied, ‘No, it cannot.’ The Buddha said, ‘It is like that. Mañjuśrī! If a Bodhisattva cultivates Bodhicitta, plants roots of goodness, and cultivates the ocean path of Sarvajñā (all-knowing wisdom), but is pulled back and made to regress, then they cannot go towards the great ocean path of Sarvajñā, and cannot save all beings in the ocean of birth and death. Mañjuśrī! This is what a Bodhisattva who practices the elephant vehicle (Mahāyāna) should know.’ ‘Mañjuśrī! How should one understand a Bodhisattva who practices the vehicle of the sun and moon's supernatural powers? Mañjuśrī! It is like a person, beyond worlds as numerous as dust motes, who has causes and conditions, great causes and conditions; who has things to do, great things to do; who has things to value, great things to value. For those reasons, they want to cross worlds as numerous as dust motes to reach that place. They think, ‘What vehicle (Yāna, a means of transport, here a metaphor for a path of practice) should I ride to cross these worlds and reach that place?’ That person then thinks, ‘If I ride the vehicle of the sun and moon's supernatural powers, I should be able to cross these worlds and reach that place.’ Mañjuśrī! After that person has thought this, they ride the vehicle of the sun and moon's supernatural powers and set out on that path. Mañjuśrī! What do you think? Can that person, riding the vehicle of the sun and moon's supernatural powers, cross these worlds and reach that place?’ Mañjuśrī replied, ‘Bhagavan (the Blessed One, an epithet of the Buddha)! It will take a long time to reach.’ The Buddha said, ‘It is like that. Mañjuśrī! If a good man or a good woman generates Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), --------------------------------------------------------------------------------