Chinese
使是声闻；若菩萨知一切众生烦恼结使，大悲增盛，发于无上正真道心，是有菩提。” 天子问言：“颇有悭吝成檀波罗蜜耶？” 答言：“有。” 问言：“是谁？” 答言：“天子！若菩萨不舍菩提之心，摄护众生，如是悭吝是檀波罗蜜。” 天子又问：“颇有毁戒名尸波罗蜜耶？” 答言：“有。” 问言：“是谁？” 答言：“天子！若菩萨多益一切众生不自观戒，如是毁戒名尸波罗蜜。” “文殊师利！颇有菩萨舍于堪忍名忍波罗蜜耶？” 答言：“有。” 问言：“是谁？” 答言：“天子！若菩萨舍外道禁戒坚住佛戒，是名羼提波罗蜜。” “文殊师利！颇有懈怠成精进波罗蜜耶？” 答言：“有。” 问言：“是谁？” 答言：“天子！若菩萨于声闻缘觉地生于懈怠，勤加修习无上正道，是名毗梨耶波罗蜜。” “文殊师利！颇有不定心名禅波罗蜜耶？” 答言：“有。” 问言：“是谁？” 答言：“天子！菩萨梦中不生声闻缘觉地心，是菩萨不定心，是名禅波罗蜜。” “文殊师利！颇有无慧名菩萨般若波罗蜜耶？” 答言：“有。” 问言 现代汉语译本 ‘如果是声闻（Śrāvakā），他们了解一切众生的烦恼和习气；如果菩萨（Bodhisattva）了解一切众生的烦恼和习气，大悲心更加增长，发起无上正真道心，这就是菩提（Bodhi）。’ 天子问道：‘难道有悭吝也能成就檀波罗蜜（Dāna-pāramitā）吗？’ 回答说：‘有。’ 问道：‘是谁？’ 回答说：‘天子！如果菩萨不舍弃菩提之心，摄护众生，这样的悭吝就是檀波罗蜜。’ 天子又问：‘难道有毁犯戒律也能称为尸波罗蜜（Śīla-pāramitā）吗？’ 回答说：‘有。’ 问道：‘是谁？’ 回答说：‘天子！如果菩萨为了更多地利益一切众生而不顾惜自己的戒律，这样的毁犯戒律就称为尸波罗蜜。’ ‘文殊师利（Mañjuśrī）！难道有菩萨舍弃堪忍也能称为忍波罗蜜（Kṣānti-pāramitā）吗？’ 回答说：‘有。’ 问道：‘是谁？’ 回答说：‘天子！如果菩萨舍弃外道的禁戒而坚定地守持佛戒，这就称为羼提波罗蜜（Kṣānti-pāramitā）。’ ‘文殊师利！难道有懈怠也能成就精进波罗蜜（Vīrya-pāramitā）吗？’ 回答说：‘有。’ 问道：‘是谁？’ 回答说：‘天子！如果菩萨对于声闻（Śrāvakā）和缘觉（Pratyekabuddha）的境界生起懈怠之心，勤奋地修习无上正道，这就称为毗梨耶波罗蜜（Vīrya-pāramitā）。’ ‘文殊师利！难道有心不定也能称为禅波罗蜜（Dhyāna-pāramitā）吗？’ 回答说：‘有。’ 问道：‘是谁？’ 回答说：‘天子！菩萨即使在梦中也不生起声闻和缘觉境界的心，这样的菩萨心不定，就称为禅波罗蜜。’ ‘文殊师利！难道没有智慧也能称为菩萨般若波罗蜜（Prajñā-pāramitā）吗？’ 回答说：‘有。’ 问道：
English
English version ‘If they are Śrāvakās (Hearers), they understand the afflictions and habits of all beings; if a Bodhisattva (Enlightenment Being) understands the afflictions and habits of all beings, their great compassion increases, and they generate the unsurpassed, true, and correct mind of enlightenment, this is Bodhi (Enlightenment).’ The Deva (Celestial Being) asked: ‘Is it possible for stinginess to perfect Dāna-pāramitā (Perfection of Giving)?’ The answer was: ‘Yes.’ The question was: ‘Who is it?’ The answer was: ‘Deva! If a Bodhisattva does not abandon the mind of enlightenment and protects beings, such stinginess is Dāna-pāramitā.’ The Deva further asked: ‘Is it possible for breaking precepts to be called Śīla-pāramitā (Perfection of Morality)?’ The answer was: ‘Yes.’ The question was: ‘Who is it?’ The answer was: ‘Deva! If a Bodhisattva greatly benefits all beings without regard for their own precepts, such breaking of precepts is called Śīla-pāramitā.’ ‘Mañjuśrī (Gentle Glory)! Is it possible for a Bodhisattva to abandon forbearance and be called Kṣānti-pāramitā (Perfection of Patience)?’ The answer was: ‘Yes.’ The question was: ‘Who is it?’ The answer was: ‘Deva! If a Bodhisattva abandons the prohibitions and precepts of external paths and firmly adheres to the Buddha's precepts, this is called Kṣānti-pāramitā.’ ‘Mañjuśrī! Is it possible for laziness to perfect Vīrya-pāramitā (Perfection of Diligence)?’ The answer was: ‘Yes.’ The question was: ‘Who is it?’ The answer was: ‘Deva! If a Bodhisattva becomes lazy towards the grounds of Śrāvakās (Hearers) and Pratyekabuddhas (Solitary Buddhas), and diligently cultivates the unsurpassed, true path, this is called Vīrya-pāramitā.’ ‘Mañjuśrī! Is it possible for an unfocused mind to be called Dhyāna-pāramitā (Perfection of Meditation)?’ The answer was: ‘Yes.’ The question was: ‘Who is it?’ The answer was: ‘Deva! If a Bodhisattva does not generate the mind of the Śrāvakā or Pratyekabuddha grounds even in dreams, this Bodhisattva's unfocused mind is called Dhyāna-pāramitā.’ ‘Mañjuśrī! Is it possible for a lack of wisdom to be called Bodhisattva Prajñā-pāramitā (Perfection of Wisdom)?’ The answer was: ‘Yes.’ The question was: -------------------------------------------------------------------------------- ：“是谁？”
Chinese
答言：“天子！谓无慧者而是菩萨，不作一切世间蛊道诸恶咒术厌镇颠狂，苦于一切众生法慧，是菩萨成就具一切智，是名般若波罗蜜。” 是时世尊赞文殊师利：“善哉善哉！文殊师利！善说菩萨应作不应作，汝如是说。文殊师利！听吾少说。文殊师利！如人饥羸宁忍饥苦，终不服于杂毒之食。菩萨如是，宁悭贪毁戒、瞋诤懈怠、乱心妄念愚无智慧，不住声闻缘觉地中，正念施戒忍进禅慧。何以故？菩萨于中应生怖畏。” 天子问佛：“菩萨不怖畏结使耶？” 佛言：“应怖。天子！但菩萨于声闻地中倍应生怖。天子！于意云何？如人护命，为畏斩头、畏斩手足？” 天子白佛：“彼畏斩头，不畏手足。何以故？世尊！人斩手足能修福业，以是因缘得生天上。世尊！若人斩头失于寿命，不修德行。” 佛言：“如是。天子！菩萨宁当毁犯禁戒，终不舍于一切智心。宁为菩萨具诸烦恼，终不作于漏尽罗汉。” 天子叹曰：“希有世尊！是菩萨所行胜余世间。世尊！诸声闻持戒勤加精进，即是菩萨毁禁懈怠。” 佛言：“如是如是。如汝所说。天子！如贫人食，是转轮王毒。如是天子！声闻勤进断诸烦恼，尚不安乐阎浮众生，况复一切诸众生也。天子 现代汉语译本： ‘是谁？’ 回答说：‘天子（统治者）！所说的没有智慧的人却是菩萨，不做一切世间的蛊道、各种恶毒的咒术、厌镇（用诅咒压制）和癫狂行为，而是为了所有众生的法慧（佛法的智慧），这样的菩萨成就并具备一切智慧，这叫做般若波罗蜜（通过智慧到达彼岸）。’ 这时，世尊（释迦牟尼佛）赞叹文殊师利（智慧第一的菩萨）说：‘好啊！好啊！文殊师利！你善于解说菩萨应该做和不应该做的事，你说的很对。文殊师利！听我说几句。文殊师利！比如一个人饥饿羸弱，宁愿忍受饥饿的痛苦，也终究不会服用掺杂毒药的食物。菩萨也是这样，宁愿有悭吝贪婪、毁坏戒律、嗔恨争斗、懈怠懒惰、心绪散乱、妄想杂念、愚痴没有智慧等缺点，也不要停留在声闻（听闻佛法而修行的弟子）和缘觉（通过观察因缘而觉悟的人）的境界中，而要以正念修习布施、持戒、忍辱、精进、禅定和智慧。为什么呢？菩萨对于声闻和缘觉的境界应该感到恐惧。’ 天子问佛：‘菩萨不害怕烦恼和习气（结使）吗？’ 佛说：‘应该害怕。天子！但是菩萨对于声闻的境界更应该感到害怕。天子！你认为怎么样？比如一个人为了保护生命，是害怕被砍头，还是害怕被砍手脚？’ 天子对佛说：‘他害怕被砍头，不害怕被砍手脚。为什么呢？世尊！人被砍掉手脚，还能修习福德善业，凭借这个因缘可以往生到天上。世尊！如果人被砍头，就会失去生命，无法修习德行。’ 佛说：‘是这样的。天子！菩萨宁愿毁犯禁戒，也终究不舍弃追求一切智慧的心。宁愿作为具有各种烦恼的菩萨，也终究不做断尽烦恼的阿罗汉（佛教修行证果者）。’ 天子赞叹说：‘稀有啊世尊！菩萨所修行的胜过其他世间。世尊！那些声闻持戒精进，实际上就是菩萨的毁犯禁戒和懈怠。’ 佛说：‘是这样的，是这样的。正如你所说。天子！比如穷人吃的食物，对于转轮王（拥有统治世界的权力的国王）来说就是毒药。同样的天子！声闻勤奋精进地断除各种烦恼，尚且不能使阎浮提（我们所居住的世界）的众生得到安乐，更何况是一切众生呢。’天子！
English
English version: ‘Who is it?’ He answered: ‘O Son of Heaven (ruler)! What is meant by one without wisdom is a Bodhisattva, who does not engage in any worldly sorcery, evil spells, incantations to suppress or control, or practices that cause madness, but is devoted to the Dharma-wisdom (wisdom of the Buddha's teachings) of all beings. Such a Bodhisattva achieves and possesses all wisdom; this is called Prajna Paramita (perfection of wisdom).’ At that time, the World Honored One (Shakyamuni Buddha) praised Manjushri (Bodhisattva of wisdom) saying: ‘Excellent! Excellent! Manjushri! You have skillfully explained what a Bodhisattva should and should not do. You speak correctly. Manjushri! Listen to me as I say a little more. Manjushri! For example, a person who is hungry and weak would rather endure the suffering of hunger than consume food mixed with poison. A Bodhisattva is the same; he would rather have shortcomings such as stinginess, breaking precepts, anger, contention, laziness, a distracted mind, deluded thoughts, foolishness, and lack of wisdom, than dwell in the realm of Sravakas (disciples who learn by hearing the teachings) and Pratyekabuddhas (those who attain enlightenment on their own), but should cultivate giving, morality, patience, diligence, meditation, and wisdom with right mindfulness. Why? Because a Bodhisattva should feel fear in those lower realms.’ The Son of Heaven asked the Buddha: ‘Does a Bodhisattva not fear the bonds of afflictions (Kleshas)?’ The Buddha said: ‘He should fear them. O Son of Heaven! But a Bodhisattva should fear the realm of Sravakas even more. O Son of Heaven! What do you think? If a person is protecting his life, is he more afraid of having his head cut off, or his hands and feet cut off?’ The Son of Heaven said to the Buddha: ‘He is afraid of having his head cut off, not his hands and feet. Why? O World Honored One! A person who has his hands and feet cut off can still cultivate meritorious deeds, and by this cause, be reborn in the heavens. O World Honored One! If a person has his head cut off, he loses his life and cannot cultivate virtuous conduct.’ The Buddha said: ‘It is so. O Son of Heaven! A Bodhisattva would rather violate the precepts than abandon the mind seeking all wisdom. He would rather be a Bodhisattva with all kinds of afflictions than become an Arhat (one who has attained Nirvana) who has exhausted all outflows.’ The Son of Heaven exclaimed: ‘Rare is it, O World Honored One! The conduct of a Bodhisattva surpasses that of other worldly beings. O World Honored One! The diligent adherence to precepts and vigorous effort of the Sravakas is actually the Bodhisattva's violation of precepts and laziness.’ The Buddha said: ‘It is so, it is so. Just as you say. O Son of Heaven! The food of a poor person is poison to a Chakravartin King (a universal ruler). Likewise, O Son of Heaven! The diligent effort of the Sravakas to cut off afflictions is not even enough to bring peace and happiness to the beings of Jambudvipa (the world we live in), let alone all beings.’ O Son of Heaven! --------------------------------------------------------------------------------
Chinese
！如大商主多财封邑，大舍勤进多所利安、多所养育。菩萨如是，行大慈悲，于一切众生兴起大悲修行，精进养育无量一切众生，令得世间出世间乐。” 是时长老大迦叶白世尊言：“诸声闻人证无为法，菩萨唯得有为之法。云何有为菩萨胜无为声闻？” 佛言：“迦叶！我今为喻，诸有智者因是得解。迦叶！譬如有人破析一毛以为百分，是人复以此一分毛点满四大海中之酥。迦叶！于意云何？是人毛分取四海酥，能作是念：‘我所取多，非海中者。’” 迦叶白言：“不也。世尊！” 佛言：“迦叶！汝意云何？于此二分，何者为胜？何者为大？何者为多？何者大价？” 迦叶白言：“假使令取千亿由旬，余者犹胜、犹大、犹多、有于大价，况以毛分唯取一渧。” 佛言：“迦叶！如毛百分以一分毛取一点酥，声闻所有无为智慧亦复如是。佛智所知，迦叶！如满四大海中之酥，菩萨有为善根功德亦复如是，用以回向无为智故。迦叶！譬如蚁子含持一粒，犹如秋月成熟谷满大地。迦叶！于意云何？何者为胜？” “世尊！秋月成熟谷满大地，有无量谷，救济养育无量众生以为资粮。世尊！蚁持一粒，无所利安。” “迦叶！蚁持一粒，如诸声闻解脱之果亦复如是。 现代汉语译本：‘就像伟大的商队首领拥有许多财富和封地，伟大的施舍者勤奋精进，利益安乐众多，养育众多生命一样。菩萨也是如此，以伟大的慈悲之心，对一切众生发起伟大的悲悯修行，精进地养育无量无尽的众生，使他们获得世间的快乐和出世间的快乐。’ 这时，长老摩诃迦叶（Mahākāśyapa，佛陀的十大弟子之一）对世尊说：‘各位声闻（Śrāvaka，听闻佛陀教诲而证悟者）证得的是无为法（Asaṃskṛta-dharma，不生不灭的涅槃），菩萨（Bodhisattva，立志成佛的修行者）得到的只是有为法（Saṃskṛta-dharma，因缘和合而生的世间法）。为什么有为的菩萨胜过无为的声闻呢？’ 佛陀说：‘迦叶！我现在打个比方，有智慧的人因此能够理解。迦叶！譬如有人把一根毛发剖析成一百份，这个人又用这其中一份毛发沾满四大海中的酥油。迦叶！你认为如何？这个人用毛发沾取的四海酥油，能这样想吗：‘我所取用的多，不是海中的酥油。’？’ 迦叶回答说：‘不，世尊！’ 佛陀说：‘迦叶！你认为如何？在这两部分中，哪一个更胜？哪一个更大？哪一个更多？哪一个价值更高？’ 迦叶回答说：‘即使取走千亿由旬（Yojana，古印度长度单位），剩下的酥油仍然更胜、更大、更多、更有价值，更何况只是用毛发的一小部分取走一滴酥油。’ 佛陀说：‘迦叶！就像把一根毛发分成一百份，用其中一份毛发取走一点酥油，声闻所拥有的无为智慧也是如此。佛陀的智慧所知，迦叶！就像充满四大海中的酥油，菩萨的有为善根功德也是如此，用以回向无为的智慧。迦叶！譬如蚂蚁含着一粒米，就像秋月成熟时，谷物遍满大地。迦叶！你认为如何？哪一个更胜？’ ‘世尊！秋月成熟时，谷物遍满大地，有无量的谷物，救济养育无量的众生作为资粮。世尊！蚂蚁含着一粒米，没有什么利益和安乐。’ ‘迦叶！蚂蚁含着一粒米，就像各位声闻解脱的果实也是如此。