English
English version ‘fixed.’ Manjushri Bodhisattva said to the Buddha: ‘World Honored One! Why do the two uncertain Bodhisattvas, seeking Anuttara-samyak-sambodhi (unexcelled complete enlightenment), regress on the path of supreme wisdom? Why do the three certain Bodhisattvas, seeking Anuttara-samyak-sambodhi, not regress on the path of supreme wisdom?’ The Buddha told Manjushri: ‘The so-called sheep-cart practice and elephant-cart practice, these two Bodhisattvas, seeking Anuttara-samyak-sambodhi, regress on the path of supreme wisdom; the sun-moon divine power practice, the Sravaka (voice-hearer) divine power practice, and the Tathagata (Thus Come One) divine power practice, these three Bodhisattvas, seeking Anuttara-samyak-sambodhi, do not regress on the path of supreme wisdom.’ ‘Manjushri! What is a sheep-cart practice Bodhisattva? For example, a person, for a great cause and condition, wants to cross a number of worlds equal to the dust particles in five Buddha-ksetras (five Buddha-fields). He thinks to himself: ‘What vehicle should I ride to cross such worlds?’ Then he thinks: ‘I should ride a sheep-cart to cross those worlds.’ Manjushri! That person then rides the sheep-cart and goes along the road, enduring hardship for a long time, traveling a hundred yojanas (yojana), when suddenly a great wind blows, causing him to retreat eighty yojanas. Manjushri! What do you think? Can that person, riding that sheep-cart, in one kalpa (aeon), or a hundred kalpas, or a thousand kalpas, or a million kalpas, or unspeakable unspeakable kalpas, cross one world?’ Manjushri said: ‘No, World Honored One! That person, riding that sheep-cart, in one kalpa, or a hundred kalpas, or a thousand kalpas, or a million kalpas, or unspeakable unspeakable kalpas, wanting to cross one world, there is no such possibility.’ The Buddha said: ‘It is so, it is so! Manjushri, if a good man or good woman, aspires to seek Anuttara-samyak-sambodhi, then dwells together with Sravakas, serving them closely, becoming familiar with them, and engaging in discussions, whether in gardens or temples, in places where they commonly walk, reading and contemplating the teachings of the Sravaka vehicle, explaining their meaning, or teaching others to read and contemplate the teachings of the Sravaka vehicle, explaining their meaning, thereby upholding the teachings of the Sravaka vehicle, planting good --------------------------------------------------------------------------------
Chinese
根故，智慧微劣退无上智道，虽先修习菩提之心慧根慧眼，然由受持声闻乘教植善根故，令其根钝，即便退失无上智道。妙吉祥！譬如有人患目闇闭，欲令开故经月医疗其目便愈。时有怨家，即以一掬荜茇细末置其眼中，遂还闇闭。如是如是！妙吉祥！彼菩萨虽先修习菩提之心慧根慧眼，然由受持声闻乘教植善根故，令其根钝，即便退失无上智道。妙吉祥！如是名为羊车行菩萨。 “妙吉祥！云何象车行菩萨？譬如有人为大事因缘故、重事因缘故，欲过如前微尘世界。彼自思惟：‘我今当乘何乘而能越过如是世界？’便作是念：‘我当乘彼八支具足上妙象车过彼世界。’妙吉祥！是人即乘象车随路而去，经于百年行二千逾缮那，忽遇大风吹，令却退千逾缮那。妙吉祥！于汝意云何？是人乘彼象车，或一劫或百劫，或千劫或千亿劫，或不可说不可说劫，而能超越一世界耶？” 妙吉祥言：“不也。世尊！是人乘彼象车，或一劫或百劫，或千劫或千亿劫，或不可说不可说劫，而能超越一世界者，无有是处。” “如是如是！妙吉祥！若善男子、善女人，发心希求无上正等正觉，便与声闻同共住止，承事亲近狎习谈论，共为受用，若在园林及于寺中同经行处，读诵思惟声闻乘教解释其义，或复教他读诵思 现代汉语译本：因为这个缘故，那些智慧微弱、能力不足的人会从无上智慧之道退转。即使他们先前已经修习了菩提之心（Bodhi-citta，觉悟之心）、具备了智慧之根和智慧之眼，但由于接受和奉持声闻乘（Śrāvakayāna，小乘佛教）的教义，种下了相应的善根，导致他们的根器变得迟钝，从而退失了无上智慧之道。妙吉祥（Mañjuśrī，文殊菩萨）！这就像一个人的眼睛患病而失明，为了让他重见光明，经过一个月的治疗，他的眼睛痊愈了。这时，他的仇人却用一把荜茇（Piper longum，一种香料）的细末撒进他的眼睛里，使他的眼睛再次失明。就是这样！妙吉祥！那些菩萨虽然先前已经修习了菩提之心、具备了智慧之根和智慧之眼，但由于接受和奉持声闻乘的教义，种下了相应的善根，导致他们的根器变得迟钝，从而退失了无上智慧之道。妙吉祥！这就是所谓的羊车行菩萨。 ‘妙吉祥！什么是象车行菩萨呢？譬如有一个人，因为重大的因缘和重要的事务，想要越过像之前所说的微尘数一样多的世界。他自己思量：‘我现在应当乘坐什么样的交通工具，才能够越过如此之多的世界呢？’于是他想到：‘我应当乘坐那八支具足的上妙象车，才能越过那些世界。’妙吉祥！这个人就乘坐象车，沿着道路前进，经过一百年，行走了两千由旬（Yojana，古印度长度单位），忽然遇到大风吹袭，使他倒退了一千由旬。妙吉祥！你认为如何？这个人乘坐那辆象车，或者用一劫（Kalpa，佛教时间单位），或者一百劫，或者一千劫，或者一千亿劫，或者不可说不可说劫的时间，能够超越一个世界吗？’ 妙吉祥回答说：‘不能。世尊（Bhagavan，佛的尊称）！这个人乘坐那辆象车，或者用一劫，或者一百劫，或者一千劫，或者一千亿劫，或者不可说不可说劫的时间，想要超越一个世界，这是不可能的。’ ‘正是这样！妙吉祥！如果善男子、善女人，发心希望证得无上正等正觉（Anuttarā-samyak-saṃbodhi，最高的觉悟），却与声闻（Śrāvaka，听闻佛法者）一起居住，承事、亲近、狎习、谈论，共同享用，无论在园林还是寺庙中，都在同一条经行道路上，读诵、思惟声闻乘的教义，解释其中的含义，或者教导他人读诵思惟。’
English
English version: For this reason, those whose wisdom is weak and whose abilities are inferior will regress from the path of unsurpassed wisdom. Even if they have previously cultivated the Bodhi-citta (mind of enlightenment), possessed the roots of wisdom and the eyes of wisdom, they will regress from the path of unsurpassed wisdom because they have accepted and upheld the teachings of the Śrāvakayāna (the Vehicle of Hearers, Hinayana Buddhism), planting the corresponding roots of goodness, which cause their faculties to become dull. Mañjuśrī (Bodhisattva of Wisdom)! It is like a person whose eyes are diseased and blind. In order to restore his sight, after a month of treatment, his eyes are healed. At this time, his enemy throws a handful of Piper longum (a spice) powder into his eyes, causing his eyes to become blind again. Just so! Mañjuśrī! Those Bodhisattvas, although they have previously cultivated the Bodhi-citta, possessed the roots of wisdom and the eyes of wisdom, they will regress from the path of unsurpassed wisdom because they have accepted and upheld the teachings of the Śrāvakayāna, planting the corresponding roots of goodness, which cause their faculties to become dull. Mañjuśrī! This is what is called a Bodhisattva who travels in a sheep cart. ‘Mañjuśrī! What is a Bodhisattva who travels in an elephant cart? For example, there is a person who, because of a great cause and important affairs, wants to cross as many worlds as there are dust particles as mentioned before. He thinks to himself: ‘What kind of vehicle should I ride now in order to cross so many worlds?’ Then he thinks: ‘I should ride that excellent elephant cart with eight fully equipped parts in order to cross those worlds.’ Mañjuśrī! This person rides the elephant cart and goes along the road. After a hundred years, he travels two thousand Yojana (ancient Indian unit of distance), and suddenly encounters a strong wind that blows him back a thousand Yojana. Mañjuśrī! What do you think? Can this person, riding that elephant cart, cross one world in one Kalpa (Buddhist unit of time), or a hundred Kalpas, or a thousand Kalpas, or a hundred million Kalpas, or unspeakable unspeakable Kalpas?’ Mañjuśrī replied: ‘No, Bhagavan (the Blessed One, title for the Buddha)! This person, riding that elephant cart, cannot cross one world in one Kalpa, or a hundred Kalpas, or a thousand Kalpas, or a hundred million Kalpas, or unspeakable unspeakable Kalpas.’ ‘Just so! Mañjuśrī! If a good man or good woman aspires to attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), but dwells together with Śrāvakas (hearers of the Dharma), serving, associating, intimately interacting, and conversing with them, sharing their possessions, whether in gardens or temples, walking on the same paths, reading and contemplating the teachings of the Śrāvakayāna, explaining their meaning, or teaching others to read and contemplate them.’ --------------------------------------------------------------------------------
Chinese
惟声闻乘教解释其义，由此受持声闻乘教植善根故，智慧微劣退无上智道，虽先修习菩提之心慧根慧眼，然由受持声闻乘教植善根故，令其根钝，即便退失无上智道。妙吉祥！譬如大木长百千逾缮那，堕大海中随波流泛。有诸空居众多药叉，于大海中牵之令住，复以纵广五千逾缮那铁砧系之令住。妙吉祥！于汝意云何？此之大木能越大海，与诸有情作利益耶？” 妙吉祥言：“不也。世尊！” 佛言：“如是如是！妙吉祥！彼菩萨虽复修习菩提之心，受持大乘植诸善本，然由修习声闻法故，于一切智海牵之令退，不能进趣一切智海，于生死海中不能救济一切有情。妙吉祥！如是名为象车行菩萨。 “妙吉祥！云何日月神力行菩萨？譬如有人为大事因缘故、重事因缘故，欲过如前微尘数世界。彼自思惟：‘我今当作何神通力而能超越如是世界？’便作是念：‘我当作彼日月神力过彼世界。’妙吉祥！是人即便作日月神力随路而去。妙吉祥！于汝意云何？是人能越彼世界耶？” 妙吉祥菩萨白佛言：“世尊！是人能越如是世界，而于长路多历勤苦。” 佛言：“如是。妙吉祥！若善男子、善女人，发心希求无上正等正觉，不与声闻同共住止，承事亲近狎习谈论，亦不共彼受用衣食，不在园 现代汉语译本：仅仅是声闻乘（Śrāvakayāna，通过听闻佛法而证悟的修行方式）的教义解释了它的含义，由于接受和奉持声闻乘的教义，种下善根的缘故，（他们的）智慧变得微弱低下，从而退出了无上智慧之道。即使他们先前修习了菩提之心（bodhicitta，觉悟之心），具备了智慧的根基和智慧的眼光，然而由于接受和奉持声闻乘的教义，种下善根的缘故，使得他们的根器变得迟钝，随即退失了无上智慧之道。妙吉祥（Mañjuśrī）！譬如有一根巨大的木头，长达百千逾缮那（yojana，古印度长度单位），掉入大海之中，随着波浪漂流泛滥。有一些居住在空中的药叉（yakṣa，一种神），在大海中牵引它，使它停住，又用纵横五千逾缮那的铁砧系住它，使它停住。妙吉祥！你认为如何？这根巨大的木头能够越过大海，为众多的有情（sattvas，众生）带来利益吗？’ 妙吉祥回答说：‘不能，世尊（Bhagavān，佛的尊称）！’ 佛说：‘是的，是的！妙吉祥！那位菩萨（bodhisattva，立志成佛的修行者）即使修习了菩提之心，接受和奉持大乘（Mahāyāna，普度众生的佛教流派），种下各种善的根本，然而由于修习声闻法（Śrāvakadharma），在通往一切智慧之海的道路上被牵引而退，不能前进到一切智慧之海，在生死之海中不能救济一切有情。妙吉祥！这就像是名为象车行菩萨（Gajayānagāmin bodhisattva）。’ ‘妙吉祥！什么是日月神力行菩萨（Candra-sūrya-ṛddhibalavikrāntagāmin bodhisattva）？譬如有一个人，为了重大的因缘，为了重要的因缘，想要越过如前面所说的微尘数（paramāṇu，极小的粒子）那么多的世界。他自己思惟：‘我现在应当做什么样的神通力，才能够超越这么多的世界？’于是就想：‘我应当凭借日月神力（candra-sūrya-ṛddhi）越过那些世界。’妙吉祥！这个人就凭借日月神力，沿着道路而去。妙吉祥！你认为如何？这个人能够越过那些世界吗？’ 妙吉祥菩萨（Mañjuśrī bodhisattva）对佛说：‘世尊！这个人能够越过那些世界，但是在这漫长的道路上，要经历许多的勤劳和辛苦。’ 佛说：‘是的。妙吉祥！如果善男子、善女人，发心希望得到无上正等正觉（anuttarā-samyak-saṃbodhi，最高的觉悟），不与声闻（Śrāvaka）共同居住，承事、亲近、狎习、谈论，也不与他们共同受用衣食，不在园
English
English version: Merely the teachings of the Śrāvakayāna (the vehicle of hearers, a path to enlightenment through listening to the Dharma) explain its meaning. Because of accepting and upholding the teachings of the Śrāvakayāna and planting roots of goodness, their wisdom becomes weak and inferior, thus retreating from the path of unsurpassed wisdom. Even if they previously cultivated the bodhicitta (the mind of enlightenment), possessed the roots of wisdom and the eyes of wisdom, yet because of accepting and upholding the teachings of the Śrāvakayāna and planting roots of goodness, it causes their faculties to become dull, and they immediately lose the path of unsurpassed wisdom. Mañjuśrī! It is like a great log of wood, a hundred thousand yojanas (an ancient Indian unit of length) long, falling into the great ocean and drifting with the waves. There are many yakṣas (a type of spirit) dwelling in the sky who, in the great ocean, pull it to make it stay, and further tie it with an iron anvil five thousand yojanas in length and width to make it stay. Mañjuśrī! What do you think? Can this great log of wood cross the great ocean and bring benefit to many sentient beings (sattvas)?’ Mañjuśrī replied: ‘No, Bhagavan (the Blessed One, a title for the Buddha)!’ The Buddha said: ‘So it is, so it is! Mañjuśrī! That bodhisattva (a being who aspires to Buddhahood), even though cultivating the bodhicitta, accepting and upholding the Mahāyāna (the Great Vehicle, a Buddhist school emphasizing universal salvation), and planting various roots of goodness, yet because of practicing the Śrāvakadharma (the teachings of the hearers), they are pulled back from the ocean of all wisdom, unable to advance towards the ocean of all wisdom, and unable to save all sentient beings in the ocean of samsara (cyclic existence). Mañjuśrī! This is called a Gajayānagāmin bodhisattva (a bodhisattva who travels on an elephant cart).’ ‘Mañjuśrī! What is a Candra-sūrya-ṛddhibalavikrāntagāmin bodhisattva (a bodhisattva who travels with the power of the sun and moon)? It is like a person who, for the sake of a great cause, for the sake of an important cause, wishes to cross as many worlds as there are particles (paramāṇu, extremely small particles) as mentioned before. He thinks to himself: ‘What kind of supernatural power should I now employ to be able to cross so many worlds?’ Then he thinks: ‘I should rely on the power of the sun and moon (candra-sūrya-ṛddhi) to cross those worlds.’ Mañjuśrī! This person then relies on the power of the sun and moon and goes along the path. Mañjuśrī! What do you think? Can this person cross those worlds?’ The bodhisattva Mañjuśrī said to the Buddha: ‘Bhagavan! This person can cross those worlds, but on this long road, he will experience much labor and hardship.’ The Buddha said: ‘So it is. Mañjuśrī! If a good man or good woman generates the mind seeking unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi, the highest form of enlightenment), does not dwell together with the Śrāvakas (hearers), attend to, befriend, become familiar with, or converse with them, nor share clothing or food with them, nor stay in gardens --------------------------------------------------------------------------------