Chinese
能修持、不能趣入、不能安住，于此经法不乐听受，亦不为他宣说教示，不能安住平等正智，但起心念观诸缘法，随所观察而得解脱。婆罗门！以是义故名为缘觉菩提。 “又复何名无上菩提？谓若有人，自能发生阿耨多罗三藐三菩提心已，复劝他人发如是心，于此经法自所听受修习记念，复为他人广说其义，于轮回身不生厌倦，乐欲利乐一切众生，住平等智自解脱已，欲令一切众生皆得解脱，自利利他得安隐乐，以己善利普施一切天人大众。婆罗门！以是义故，名为无上菩提；修是行者名为菩萨乘人。 “婆罗门！汝今当知，佛语谛诚无有虚妄，如我所说阿耨多罗三藐三菩提心是最上义，若离此大菩提心而发声闻、缘觉心者，不能利他，终不得至大涅盘界。何以故？而彼声闻、缘觉自所利己不复生起利他胜行，以是缘故，不能具足诸佛法分，虽发菩提心而自谓解脱，彼菩提心亦不能得利他果报。婆罗门！若人能发阿耨多罗三藐三菩提心者，于自于他皆悉平等，以自所利欢喜布施，即以此心普摄世间一切众生，乃为世间最上大利，亦名世间善调御者。如是即能住平等智，最上最胜不可思议。婆罗门！此即名为大菩提心，汝当如是如实了知”。 尔时婆罗门白佛言：“世尊！佛说解脱，云何有其种种 现代汉语译本：能修行，但不能由此深入，不能安住于此，对于这部经的教法不乐意听闻和接受，也不为他人宣讲和教导，不能安住于平等正直的智慧，只是生起心念观察各种因缘法，随着所观察到的而得到解脱。婆罗门！因为这个缘故，称为缘觉菩提（Pratyekabuddha-bodhi，独觉的觉悟）。 ‘又有什么叫做无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）？就是说如果有人，自己能够生起阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）之后，又劝导他人发起这样的心，对于这部经的教法自己所听闻、接受、修习和忆念的，又为他人广泛地解说其中的意义，对于在轮回中受生不生厌倦，乐于利益和安乐一切众生，安住于平等智慧，自己解脱之后，希望一切众生都能够得到解脱，自己利益也利益他人，得到安稳和快乐，把自己所获得的善利普遍地布施给一切天人和大众。婆罗门！因为这个缘故，称为无上菩提；修习这种行为的人称为菩萨乘人（Bodhisattva-yana，菩萨道的修行者）。’ ‘婆罗门！你现在应当知道，佛说的话真实诚恳没有虚妄，就像我所说的阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）是最殊胜的意义，如果离开这个大菩提心而发起声闻（Śrāvaka，听闻佛法而悟道者）、缘觉（Pratyekabuddha，独觉）之心的人，不能利益他人，最终不能到达大涅槃界（Mahā-nirvāṇa，大解脱的境界）。为什么呢？因为那些声闻、缘觉只是为了自己利益，不再生起利益他人的殊胜行为，因为这个缘故，不能够具足诸佛的法分，即使发了菩提心而自认为解脱，他们的菩提心也不能够得到利益他人的果报。婆罗门！如果有人能够发起阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心），对于自己和他人都能平等对待，把自己所获得的利益欢喜地布施出去，就用这个心普遍地摄受世间一切众生，才是世间最殊胜的利益，也称为世间善于调御的人。这样就能安住于平等智慧，是最上最殊胜不可思议的。婆罗门！这就是所谓的大菩提心，你应当这样如实地了解。’ 这时，婆罗门对佛说：‘世尊！佛所说的解脱，为什么会有种种不同？’
English
English version: 'They can practice, but cannot enter deeply, cannot abide in it, are not pleased to hear and receive this sutra's teachings, nor do they proclaim and teach it to others, cannot abide in equal and upright wisdom, but only give rise to thoughts to observe all conditioned dharmas, and attain liberation according to what they observe. Brahmin! For this reason, it is called Pratyekabuddha-bodhi (the enlightenment of a solitary Buddha).' 'Furthermore, what is called Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment)? It means that if someone, after being able to generate the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete and perfect enlightenment) themselves, also encourages others to generate such a mind, and for this sutra's teachings, what they have heard, received, practiced, and remembered themselves, they also widely explain its meaning to others, without becoming weary of being born in samsara, delighting in benefiting and bringing happiness to all sentient beings, abiding in equal wisdom, and after liberating themselves, wishing that all sentient beings could attain liberation, benefiting both themselves and others, attaining peace and happiness, and universally bestowing their own good benefits to all devas and the great assembly of humans. Brahmin! For this reason, it is called Anuttara-samyak-sambodhi; those who cultivate this practice are called Bodhisattva-yana (practitioners of the Bodhisattva path).' 'Brahmin! You should know now that the Buddha's words are truthful and without falsehood, just as I have said that the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete and perfect enlightenment) is the most supreme meaning. If one departs from this great Bodhi-citta and generates the mind of a Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings) or a Pratyekabuddha (solitary Buddha), they cannot benefit others and will ultimately not reach the realm of Mahā-nirvāṇa (great Nirvana). Why? Because those Śrāvakas and Pratyekabuddhas only benefit themselves and no longer generate the superior practice of benefiting others. For this reason, they cannot fully possess the qualities of the Buddhas. Even if they generate Bodhi-citta but consider themselves liberated, their Bodhi-citta cannot attain the fruit of benefiting others. Brahmin! If someone can generate the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete and perfect enlightenment), they treat themselves and others equally, and joyfully give away their own benefits in generosity. They then use this mind to universally embrace all sentient beings in the world, which is the most supreme benefit in the world and is also called one who is skilled at taming in the world. In this way, they can abide in equal wisdom, which is the most supreme, most victorious, and inconceivable. Brahmin! This is what is called the great Bodhi-citta, you should understand it truthfully in this way.' At that time, the Brahmin said to the Buddha: 'World Honored One! The liberation that the Buddha speaks of, why are there so many kinds?' -------------------------------------------------------------------------------- 相耶？”
Chinese
佛言：“婆罗门！声闻、缘觉、如来解脱无种种相。婆罗门！譬如有人乘三种兽欲诣宝所，虽所履道随有差别，彼所向处而无有异。其三兽者谓：驴、马、象。彼驴乘者力势羸劣，由此因缘，是人虽至宝所，不能以其珍宝广施众生，但乐自利取证涅盘；彼马乘者轻利快捷，由彼力故，是人虽至宝所，亦复不能以其珍宝广施众生，但与众生作净福田；彼象乘者行步平正勇健多力，由彼力故，是人得至一切宝聚广大城中，至彼城已即作是念：‘三乘珍宝皆于此出，我当以此无量珍宝，普施无边一切众生，广为众生作大利乐。’婆罗门！三乘行人修三乘法，亦复如是。彼驴乘者即声闻乘；彼马乘者即缘觉乘；彼象乘者即是大乘。汝今当知，彼三乘道虽种种相，所证涅盘、所得解脱，无种种相亦无差别。 “婆罗门！又如世间有三士夫，俱欲过渡一深大河。彼第一人依一小叶浮水而渡；彼第二人而胜于前，依其板木浮水而渡；彼第三人又复胜前，乘以大船与多人众，安隐而渡得至彼岸，此复犹如世间长子，使其父母无所防护，于一切处离诸忧恼。婆罗门！彼第一人依叶而渡者，当知即是声闻乘人；彼第二人依其板木而得渡者，当知即是缘觉乘人；彼第三人乘船得渡者，当知即是菩萨乘人，自所得度复度 ‘是这样吗？’ 佛说：‘婆罗门！声闻（Śrāvaka，听闻佛陀教诲而证悟者）、缘觉（Pratyekabuddha，无师自悟者）、如来（Tathāgata，佛陀的称号）的解脱没有种种差别。婆罗门！譬如有人乘坐三种交通工具前往宝藏之处，虽然所走的道路各有差别，但他们所前往的地方却没有不同。这三种交通工具是：驴、马、象。乘坐驴的人力量弱小，因此，即使到达宝藏之处，也不能用那些珍宝广泛地布施给众生，只乐于自我利益，求证涅槃（Nirvāṇa，解脱）。乘坐马的人轻便快捷，凭借马的力量，即使到达宝藏之处，也不能用那些珍宝广泛地布施给众生，只能为众生创造清净的福田。乘坐象的人行走平稳正直，勇猛健壮，力量强大，凭借象的力量，这人能够到达一切宝物聚集的广大城池中，到达那里后就想：‘三乘（Triyāna，三种不同的修行道路，即声闻乘、缘觉乘和菩萨乘）的珍宝都从这里产出，我应当用这无量的珍宝，普遍布施给无边的一切众生，广泛地为众生带来巨大的利益和快乐。’婆罗门！三乘的修行人修习三乘的法门，也是这样。乘坐驴的人就是声闻乘；乘坐马的人就是缘觉乘；乘坐象的人就是大乘（Mahāyāna，菩萨乘）。你现在应当知道，这三乘的道路虽然有种种差别，但所证得的涅槃、所获得的解脱，没有种种差别，也没有不同。 ‘婆罗门！又如世间有三种人，都想渡过一条深广的大河。第一人依靠一片小叶漂浮在水上渡河；第二人比第一人强，依靠一块木板漂浮在水上渡河；第三人又比第二人强，乘坐大船，带着很多人，安稳地渡河到达彼岸，这就像世间的长子，使他的父母没有任何忧虑，在任何地方都远离忧愁烦恼。婆罗门！那第一人依靠叶子渡河的人，应当知道就是声闻乘人；那第二人依靠木板渡河的人，应当知道就是缘觉乘人；那第三人乘坐船渡河的人，应当知道就是菩萨乘人，自己得到解脱，又度
English
‘Is that so?’ The Buddha said: ‘Brahmin! The liberation of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own, without a teacher), and Tathāgatas (a title of the Buddha) does not have various differences. Brahmin! For example, if someone travels to a treasure trove using three kinds of vehicles, although the roads they take may have differences, the place they are heading to is not different. These three vehicles are: a donkey, a horse, and an elephant. The one riding the donkey is weak and feeble, and for this reason, even if they reach the treasure trove, they cannot use those treasures to widely give to sentient beings, but only enjoy their own benefit and seek to attain Nirvāṇa (liberation). The one riding the horse is light and fast, and by the horse's strength, even if they reach the treasure trove, they still cannot use those treasures to widely give to sentient beings, but only create pure fields of merit for sentient beings. The one riding the elephant walks steadily and uprightly, is brave, strong, and powerful, and by the elephant's strength, this person can reach the vast city where all treasures are gathered. After arriving there, they think: ‘The treasures of the three yānas (Triyāna, three different paths of practice, namely the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) all come from here. I should use these immeasurable treasures to universally give to boundless sentient beings, and widely bring great benefit and happiness to sentient beings.’ Brahmin! The practitioners of the three yānas who cultivate the three yāna dharmas are also like this. The one riding the donkey is the Śrāvakayāna; the one riding the horse is the Pratyekabuddhayāna; the one riding the elephant is the Mahāyāna (Bodhisattvayāna). You should now know that although these three yāna paths have various differences, the Nirvāṇa attained and the liberation gained do not have various differences, nor are they different. ‘Brahmin! Furthermore, it is like there are three people in the world who all want to cross a deep and wide river. The first person relies on a small leaf to float on the water and cross the river; the second person is better than the first, relying on a plank of wood to float on the water and cross the river; the third person is even better than the second, riding a large boat with many people, safely crossing the river to reach the other shore. This is like the eldest son in the world, causing his parents to have no worries, and being free from sorrow and distress in all places. Brahmin! The first person who crosses the river relying on a leaf, you should know is the Śrāvakayāna practitioner; the second person who crosses the river relying on a plank of wood, you should know is the Pratyekabuddhayāna practitioner; the third person who crosses the river riding a boat, you should know is the Bodhisattvayāna practitioner, liberating themselves and also liberating --------------------------------------------------------------------------------
Chinese
他人。婆罗门！是故当知，彼三乘人所修行法虽种种相，而声闻、缘觉及彼如来所证涅盘无种种相。” 尔时世尊欲重宣此义而说偈曰： “三乘证涅盘， 同一涅盘法； 证道虽差别， 涅盘无二相。 三世一切佛， 得最上解脱； 如是等法眼， 正觉尊所说。 是最上法智， 出生诸方便； 诸有修行者， 应当如是学。”◎ 佛说发菩提心破诸魔经卷上 大正藏第 17 册 No. 0838 佛说发菩提心破诸魔经 佛说发菩提心破诸魔经卷下 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护奉 诏译 ◎尔时大婆罗门白佛言：“世尊！诸修大乘法者当行何行？” 佛告婆罗门言：“如我今说，当如是行。婆罗门！汝今当知，若有修大乘法者，自发阿耨多罗三藐三菩提心已，复劝他人发如是心，于此经法广为他人宣说教示，如是等人应当亲近尊重恭敬，是人以四摄法普摄众生。何等为四？所谓：布施、爱语、利行、同事。此中何名布施？所谓：于财施中若少若多，随其自力起广大心，以此所施摄彼悭贪，如是名为修大乘者布施所摄。何名爱语？所谓：于一切处见诸众生，应当面目熙怡语言柔顺，以诸方便安慰善来，以此爱语摄彼粗 他人啊，婆罗门！因此应当明白，这三乘人所修行的法虽然有种种不同的形式，但声闻（Śrāvaka，听闻佛陀教诲而证悟者）、缘觉（Pratyekabuddha，靠自己力量觉悟者）以及如来（Tathāgata，佛陀的称号）所证得的涅槃（Nirvana，解脱）却没有种种不同的形式。 这时，世尊（Śākyamuni，释迦牟尼佛）为了再次宣扬这个道理，说了以下偈颂： ‘三乘证涅槃， 同一涅槃法； 证道虽差别， 涅槃无二相。 三世一切佛， 得最上解脱； 如是等法眼， 正觉尊所说。 是最上法智， 出生诸方便； 诸有修行者， 应当如是学。’ 《佛说发菩提心破诸魔经》卷上 大正藏第 17 册 No. 0838 《佛说发菩提心破诸魔经》 《佛说发菩提心破诸魔经》卷下 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护（Śīlapāla）奉 诏译 这时，大婆罗门（Brahmin）禀告佛陀说：‘世尊！那些修习大乘法的人应当奉行什么行为呢？’ 佛陀告诉婆罗门说：‘就像我现在所说的，应当这样奉行。婆罗门！你现在应当知道，如果有人修习大乘法，自己发起阿耨多罗三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）之后，又劝导他人发起这样的心，对于这部经法广泛地为他人宣说教导，像这样的人应当亲近、尊重、恭敬。这个人以四摄法普遍地摄受众生。什么是四摄法呢？就是：布施、爱语、利行、同事。这里什么是布施呢？就是：在财物布施中，无论是少是多，都随着自己的能力发起广大的心，用这种布施来摄受那些悭吝贪婪的人，像这样就叫做修习大乘法的人用布施来摄受。什么叫做爱语呢？就是：在一切地方见到各种众生，都应当面带笑容，言语柔和顺畅，用各种方便来安慰他们，亲切地问候，用这种爱语来摄受那些粗暴