English
English version: ‘In that Buddha-land, all those who are born there will generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and perfect enlightenment).’ At that time, these beings immediately generated the mind of unsurpassed, true, and perfect enlightenment, and the Tathagata (Thus Come One) predicted that they would be born in that land. Then, the Deva (god) Sthira-samadhi-svara asked Manjusri (the Bodhisattva of Great Wisdom): ‘What is called the Bodhisattva-vinaya (the discipline of a Bodhisattva)? What is called the Sravaka-vinaya (the discipline of a Hearer)?’ Manjusri replied: ‘Deva! The vinaya of fearing the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) is the Sravaka-vinaya; the vinaya of enduring limitless births and deaths, desiring to transform all beings, and being born in the three realms is the Bodhisattva-vinaya. The vinaya of slighting and destroying the adornment of merit is the Sravaka-vinaya; the vinaya of accumulating the adornment of merit oneself is the Bodhisattva-vinaya. The vinaya of cutting off all afflictions oneself is the Sravaka-vinaya; the vinaya of desiring to cut off the afflictions of all beings is the Bodhisattva-vinaya. The vinaya of not thinking of maturing all beings and all Buddha-dharmas is the Sravaka-vinaya; the vinaya of thinking of maturing all beings and all Buddha-dharmas is the Bodhisattva-vinaya. The vinaya of not being recognized by all the Devas is the Sravaka-vinaya; the vinaya of being recognized by all the Devas of the Trisahasra-maha-sahasra-lokadhatu (the great trichiliocosm) is the Bodhisattva-vinaya. The vinaya of all demons rejoicing is the Sravaka-vinaya; the vinaya of all the demons of the Trisahasra-maha-sahasra-lokadhatu wailing and crying, all demons generating resentment and hatred, and generating the thought of subduing is the Bodhisattva-vinaya. The vinaya of illuminating only oneself is the Sravaka-vinaya; the vinaya of universally desiring to illuminate all the worlds, desiring to illuminate and accomplish all Buddha-dharmas is the Bodhisattva-vinaya. The vinaya of observing one's own mind is the Sravaka-vinaya; the vinaya of observing all Buddha-dharmas is the Bodhisattva-vinaya. The vinaya of gradual practice is the Sravaka-vinaya; the vinaya of knowing everything in a single thought is the Bodhisattva-vinaya. The vinaya of cutting off the seeds of the Three Jewels (Triratna, Buddha, Dharma, Sangha) is the Sravaka-vinaya; the vinaya of holding the seeds of the Three Jewels is the Bodhisattva-vinaya. Like a broken clay pot that cannot be repaired, is the Sravaka-vinaya; like a gold or silver vessel that can be repaired when broken, is the Bodhisattva-vinaya. The vinaya of having no skillful means is the Sravaka-vinaya; the vinaya of accomplishing skillful means is the Bodhisattva-vinaya. The vinaya of not having the Ten Powers (Dasabala, the ten powers of a Tathagata) and the Four Fearlessnesses (Catur-vaisaradyani, the four kinds of fearlessness and confidence) is the Sravaka-vinaya; the vinaya of accomplishing the Ten Powers and the Four Fearlessnesses is the Bodhisattva-vinaya. A tree with few fruits is the Sravaka-vinaya.’ --------------------------------------------------------------------------------
Chinese
毗尼；园林堂阁法乐可乐是菩萨毗尼。无六波罗蜜、无四摄法是声闻毗尼；有六波罗蜜、具四摄法是菩萨毗尼。不断一切习是声闻毗尼；灭一切习是菩萨毗尼。又复天子！略说有限所摄，有少法功德、有少戒闻定慧解脱解脱知见，是声闻毗尼；无量无量所摄，无量功德、无量戒闻定慧解脱解脱知见，是菩萨毗尼。” 尔时世尊赞文殊师利：“善哉善哉！文殊师利！汝快说此菩萨毗尼。文殊师利！听我少说成满汝义。文殊师利！譬如二人，一赞大海、二叹牛迹。文殊师利！于意云何！是人能赞是牛迹中几所功德？” 文殊师利白言：“世尊！大海无量，牛迹甚少，当何所赞？”佛言：“如是。知声闻毗尼犹如牛迹，小无功德无可赞叹。声闻乘人亦复如是。文殊师利！于意云何？彼第二人能赞大海功德不也？” 文殊师利言：“世尊！而是大海有无量功德、无量可叹。” 佛言：“当知菩萨毗尼亦复如是。譬如大海无量功德、无量可叹。当知大乘亦复如是。” 说是法时，万二千天子发阿耨多罗三藐三菩提心，而说是言：“世尊！我等亦当修学如此菩萨毗尼，调伏无量一切众生。” 时寂调伏音天子问文殊师利：“汝今修学何等毗尼？声闻毗尼、缘觉毗尼、菩萨毗尼？” 文 现代汉语译本： ‘毗尼（Vinaya，戒律）；园林、堂阁、法乐，这些令人喜爱的都是菩萨的毗尼。没有六波罗蜜（Six Paramitas，六度）、没有四摄法（Four Embracing Dharmas，四摄事）是声闻的毗尼；有六波罗蜜、具备四摄法是菩萨的毗尼。不断除一切习气是声闻的毗尼；灭除一切习气是菩萨的毗尼。还有，天子！简略地说，有限的、所包含的，有少许法功德、有少许戒、闻、定、慧、解脱、解脱知见，这是声闻的毗尼；无量无量所包含的，无量功德、无量戒、闻、定、慧、解脱、解脱知见，这是菩萨的毗尼。’ 当时，世尊赞叹文殊师利（Manjushri）说：‘好啊！好啊！文殊师利！你很快地说了这菩萨的毗尼。文殊师利！听我说少许，来成就圆满你的意思。文殊师利！譬如两个人，一个赞叹大海，一个赞叹牛蹄印。文殊师利！你认为如何？这个人能赞叹这牛蹄印中有多少功德呢？’ 文殊师利回答说：‘世尊！大海是无量的，牛蹄印是非常少的，要赞叹什么呢？’佛说：‘是的。知道声闻的毗尼就像牛蹄印，小而没有功德，没有什么可赞叹的。声闻乘人也是这样。文殊师利！你认为如何？那第二个人能赞叹大海的功德吗？’ 文殊师利说：‘世尊！那大海有无量的功德，无量值得赞叹。’ 佛说：‘应当知道菩萨的毗尼也是这样。譬如大海有无量的功德，无量值得赞叹。应当知道大乘也是这样。’ 在说这部法时，一万二千天子发起了阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心），并且说：‘世尊！我们也应当修学这样的菩萨毗尼，调伏无量的一切众生。’ 当时，寂调伏音天子问文殊师利：‘你现在修学的是什么毗尼？声闻毗尼、缘觉毗尼、菩萨毗尼？’ 文
English
English version: 'Vinaya (discipline); gardens, halls, Dharma music, all that is delightful, these are the Vinaya of a Bodhisattva. Lacking the Six Paramitas (Six Perfections), lacking the Four Embracing Dharmas (Four Means of Attraction), is the Vinaya of a Shravaka (Disciple of the Hearers); possessing the Six Paramitas, complete with the Four Embracing Dharmas, is the Vinaya of a Bodhisattva. Not ceasing all habits is the Vinaya of a Shravaka; extinguishing all habits is the Vinaya of a Bodhisattva. Furthermore, Deva! Briefly speaking, that which is limited and contained, having little merit of Dharma, having little discipline, learning, concentration, wisdom, liberation, and knowledge and vision of liberation, this is the Vinaya of a Shravaka; that which is immeasurable and contained, having immeasurable merit, immeasurable discipline, learning, concentration, wisdom, liberation, and knowledge and vision of liberation, this is the Vinaya of a Bodhisattva.' At that time, the World Honored One praised Manjushri: 'Excellent! Excellent! Manjushri! You have quickly spoken of the Vinaya of a Bodhisattva. Manjushri! Listen to me speak a little to complete your meaning. Manjushri! For example, two people, one praises the great ocean, the other praises a cow's footprint. Manjushri! What do you think? How much merit can this person praise in this cow's footprint?' Manjushri replied: 'World Honored One! The great ocean is immeasurable, the cow's footprint is very small, what is there to praise?' The Buddha said: 'That is so. Knowing the Vinaya of a Shravaka is like a cow's footprint, small and without merit, there is nothing to praise. The Shravaka vehicle is also like this. Manjushri! What do you think? Can that second person praise the merit of the great ocean?' Manjushri said: 'World Honored One! That great ocean has immeasurable merit, immeasurable worth of praise.' The Buddha said: 'You should know that the Vinaya of a Bodhisattva is also like this. Like the great ocean, it has immeasurable merit, immeasurable worth of praise. You should know that the Mahayana (Great Vehicle) is also like this.' When this Dharma was spoken, twelve thousand Devas generated the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete, perfect enlightenment), and said: 'World Honored One! We also should cultivate and learn such Bodhisattva Vinaya, to tame immeasurable beings.' At that time, the Deva Silent Taming Sound asked Manjushri: 'What Vinaya are you now cultivating and learning? The Vinaya of a Shravaka, the Vinaya of a Pratyekabuddha (Solitary Buddha), or the Vinaya of a Bodhisattva?' Man --------------------------------------------------------------------------------
Chinese
殊师利言：“天子！于意云何？颇有大海不纳众水？” 天子答言：“文殊师利！无有大海不纳众水。” 文殊师利言：“如是天子！菩萨毗尼犹如大海，所有毗尼无不纳受，所谓声闻毗尼、缘觉毗尼、菩萨毗尼、一切毗尼。” 天子言：“文殊师利！所言毗尼，毗尼者为何等义？” 文殊师利言：“天子！毗尼毗尼者，调伏烦恼。为知烦恼，故名毗尼。” 天子言：“文殊师利！云何当修调伏烦恼？云何知烦恼？” 文殊师利言：“若自妄想、若他妄想、自他妄想不正忆念，自想、他想颠倒不实，诸见所缚无明为首，如是则能发生烦恼。若不自妄想、不他妄想、不自他妄想，专正忆念不自想、他想，断于颠倒不住诸见，除去无明不行二行，如是则便不起烦恼，烦恼不起是毕竟毗尼。天子！是名毕竟毗尼。若以圣智知于烦恼，虚妄诈伪是无所有、无主无我无所系属、无来处去处、无方非无方、非内非外非中可得、无聚无积无形无色，如是名为知于烦恼。天子！如人知于毒蛇种性，能寂彼毒。如是，若知结使种性，能寂烦恼。” 天子问言：“云何名为烦恼种性？”文殊师利言：“妄想是烦恼种。若不妄想则便不起，若其不起则非烦恼，若无烦恼则无窟宅，若无窟宅则无所 现代汉语译本 文殊师利菩萨问：‘天子（指帝释天）！你认为如何？有大海不容纳所有水流的吗？’ 天子回答说：‘文殊师利菩萨！没有大海不容纳所有水流的。’ 文殊师利菩萨说：‘是的，天子！菩萨的毗尼（Vinaya，戒律）就像大海一样，所有的毗尼没有不容纳的，包括声闻（Sravaka，小乘弟子）的毗尼、缘觉（Pratyekabuddha，独觉）的毗尼、菩萨的毗尼，以及一切的毗尼。’ 天子问：‘文殊师利菩萨！您所说的毗尼，毗尼是什么意思呢？’ 文殊师利菩萨说：‘天子！毗尼的意思是调伏烦恼。为了了解烦恼，所以称为毗尼。’ 天子问：‘文殊师利菩萨！应当如何修行才能调伏烦恼？又如何才能了解烦恼呢？’ 文殊师利菩萨说：‘如果产生自己的妄想、他人的妄想、自己和他人的妄想，不正当的忆念，自己的想法、他人的想法颠倒不真实，被各种见解所束缚，以无明为首，这样就会产生烦恼。如果不产生自己的妄想、不产生他人的妄想、不产生自己和他人的妄想，专心正念，没有自己的想法、他人的想法，断除颠倒，不执着于各种见解，除去无明，不实行二行（二元对立的行为），这样就不会生起烦恼，烦恼不生起就是究竟的毗尼。天子！这叫做究竟的毗尼。如果用圣智了解烦恼，知道烦恼是虚妄的、欺骗性的，是没有所有、没有主宰、没有我、没有所属、没有来处去处、没有方位也不是没有方位、不是内在也不是外在也不是中间可以得到的、没有聚集也没有积累、没有形状也没有颜色，这样就叫做了解烦恼。天子！就像人了解毒蛇的习性，就能平息蛇毒。同样，如果了解结使（Kleshas，烦恼的根本）的习性，就能平息烦恼。’ 天子问：‘什么叫做烦恼的习性呢？’文殊师利菩萨说：‘妄想是烦恼的种子。如果没有妄想，烦恼就不会生起，如果烦恼不生起，那就不是烦恼，如果没有烦恼，就没有窟宅（烦恼的住所），如果没有窟宅，就没有所依。’
English
English version Manjushri (Manjusri, Bodhisattva of wisdom) said: 'Prince (referring to Indra, the ruler of the devas)! What do you think? Is there an ocean that does not accept all waters?' The prince replied: 'Manjushri! There is no ocean that does not accept all waters.' Manjushri said: 'So it is, Prince! The Vinaya (Vinaya, monastic rules) of a Bodhisattva is like the ocean, it accepts all Vinayas without exception, including the Vinaya of Sravakas (Sravaka, disciples of the Hearer Vehicle), the Vinaya of Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), the Vinaya of Bodhisattvas, and all Vinayas.' The prince asked: 'Manjushri! What is the meaning of Vinaya, as you mentioned?' Manjushri said: 'Prince! Vinaya means subduing afflictions (Kleshas). It is called Vinaya for the sake of understanding afflictions.' The prince asked: 'Manjushri! How should one cultivate to subdue afflictions? And how does one understand afflictions?' Manjushri said: 'If one generates one's own delusions, others' delusions, delusions of oneself and others, incorrect mindfulness, one's own thoughts, others' thoughts that are inverted and untrue, bound by various views, with ignorance as the head, then afflictions will arise. If one does not generate one's own delusions, does not generate others' delusions, does not generate delusions of oneself and others, focuses on correct mindfulness, has no thoughts of oneself, no thoughts of others, cuts off inversion, does not dwell on various views, removes ignorance, and does not practice dualistic actions, then afflictions will not arise, and the non-arising of afflictions is ultimate Vinaya. Prince! This is called ultimate Vinaya. If one understands afflictions with sacred wisdom, knowing that afflictions are false, deceptive, without ownership, without a master, without self, without belonging, without a place of coming or going, without direction or without direction, neither inside nor outside nor in the middle can they be found, without gathering or accumulation, without form or color, this is called understanding afflictions. Prince! Just as a person knows the nature of a poisonous snake and can pacify its poison, so too, if one knows the nature of the Kleshas (Kleshas, root of afflictions), one can pacify afflictions.' The prince asked: 'What is called the nature of afflictions?' Manjushri said: 'Delusion is the seed of affliction. If there is no delusion, affliction will not arise, and if affliction does not arise, then it is not affliction, and if there is no affliction, there is no dwelling (the abode of affliction), and if there is no dwelling, there is no basis.' --------------------------------------------------------------------------------