Chinese
斩首。所以者何？斩支节能修福业生于胜处，其斩首者无有寿命不能修福。” 佛告天子：“如是。菩萨宁毁禁戒终不舍见，宁有烦恼终不升于声闻决定。” 天子白佛言：“希有世尊！菩萨所行世所难信。所以者何？声闻之人持戒精进，乃是菩萨破戒懒惰。” 佛告天子：“如汝所言，如贫人食是转轮王毒。如是天子！声闻之人持戒精进，即是菩萨破戒懒惰。天子！喻如有人庸作自活，其人尚自不能资众眷属令得快乐，况复余人。如是天子！声闻精进为自断结以此精进，不能令阎浮提人得乐，况余一切。天子！如大商主多饶财宝，常乐赈给精进不息，则能利益一切众生。如是天子！菩萨专心精进成就悲愍，则能利益一切众生，为无量众生而作乐因，能授世间出世间之乐。” 尔时长老摩诃迦叶白佛言：“世尊！声闻之人证无为法，菩萨之人到于有为。到有为者，云何轻蔑到无为者？” 佛告迦叶：“吾当为汝说喻以明此义。迦叶！喻四大海满中生酥，有人析于一毛以为百分，以一分毛取酥一渧。迦叶！于汝意云何？一分毛渧能轻满四海生酥不？” 迦叶白佛言：“世尊！不能轻也。” 佛告迦叶：“于汝意云何？此二酥中何者为多？何者价贵？” 迦叶复白佛言 现代汉语译本：斩首。为什么呢？因为斩断肢体能够通过修行福业而生于好的地方，而那些被斩首的人没有寿命，无法修行福业。' 佛告诉天子：'是的。菩萨宁愿毁坏禁戒，最终也不会舍弃正见，宁愿有烦恼，最终也不会堕落到声闻乘的决定。' 天子对佛说：'稀有啊，世尊！菩萨所做的事情世间难以置信。为什么呢？因为声闻之人持戒精进，在菩萨看来却是破戒懒惰。' 佛告诉天子：'正如你所说，就像贫穷的人吃了转轮王的毒药一样。像这样，天子！声闻之人持戒精进，就像是菩萨破戒懒惰。天子！比如有人靠做工来养活自己，他尚且不能供养自己的眷属让他们得到快乐，更何况是其他人。像这样，天子！声闻的精进是为了断除自己的烦恼，以此精进，不能让阎浮提（Jambudvipa，指我们所居住的这个世界）的人得到快乐，更何况是其他一切众生。天子！比如大商人拥有很多财富，经常乐于布施，精进不息，就能利益一切众生。像这样，天子！菩萨专心精进，成就悲悯之心，就能利益一切众生，为无量众生创造快乐的因缘，能够给予世间和出世间的快乐。' 这时，长老摩诃迦叶（Mahakasyapa，佛陀十大弟子之一，以头陀行著称）对佛说：'世尊！声闻之人证悟无为法，菩萨之人却执着于有为法。执着于有为法的人，怎么能轻视证悟无为法的人呢？' 佛告诉迦叶（Kasyapa，摩诃迦叶的简称）：'我将为你打个比喻来阐明这个道理。迦叶！比如四大海中充满了生酥（Ghee，一种澄清的奶油），有人将一根头发分成一百份，用其中一份头发蘸取一滴酥油。迦叶！你认为怎么样？这一份头发蘸取的酥油能轻于四大海中满满的生酥吗？' 迦叶对佛说：'世尊！不能轻于。' 佛告诉迦叶：'你认为怎么样？这两种酥油中哪一种更多？哪一种更珍贵？' 迦叶又对佛说
English
English version: 'Beheading. Why is that? Because severing limbs allows one to be reborn in a better place through cultivating meritorious deeds, while those who are beheaded have no life and cannot cultivate meritorious deeds.' The Buddha told the Deva (Deva, a deity or celestial being): 'That is so. A Bodhisattva (Bodhisattva, an enlightened being who postpones nirvana to help others) would rather break precepts than abandon right view, would rather have afflictions than fall into the determination of a Sravaka (Sravaka, a disciple who attains enlightenment by hearing the teachings).' The Deva said to the Buddha: 'Rare indeed, World Honored One! The actions of a Bodhisattva are hard for the world to believe. Why is that? Because the Sravaka diligently upholds the precepts, while the Bodhisattva appears to be breaking precepts and being lazy.' The Buddha told the Deva: 'As you say, it is like a poor person eating the poison of a Chakravartin (Chakravartin, a universal monarch). Thus, Deva! The Sravaka's diligent upholding of precepts is like the Bodhisattva's breaking of precepts and being lazy. Deva! For example, someone works to support themselves; that person cannot even provide for their own family to be happy, let alone others. Thus, Deva! The Sravaka's diligence is for cutting off their own afflictions; with this diligence, they cannot bring happiness to the people of Jambudvipa (Jambudvipa, the continent where we live), let alone all other beings. Deva! Like a great merchant who has much wealth and is always happy to give alms, diligently without ceasing, he can benefit all beings. Thus, Deva! The Bodhisattva, with focused mind and diligent effort, achieves compassion and can benefit all beings, creating the cause of happiness for countless beings, able to bestow both worldly and otherworldly happiness.' At that time, the Elder Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples, known for his ascetic practices) said to the Buddha: 'World Honored One! The Sravaka realizes the unconditioned Dharma (Dharma, the teachings of the Buddha), while the Bodhisattva clings to the conditioned. How can one who clings to the conditioned despise one who realizes the unconditioned?' The Buddha told Kasyapa (Kasyapa, abbreviation of Mahakasyapa): 'I will give you an analogy to explain this meaning. Kasyapa! Suppose the four great oceans are filled with ghee (Ghee, clarified butter), and someone splits a hair into one hundred parts, using one part of the hair to take a drop of ghee. Kasyapa! What do you think? Can that one part of hair taking a drop of ghee be lighter than the full ghee in the four oceans?' Kasyapa said to the Buddha: 'World Honored One! It cannot be lighter.' The Buddha told Kasyapa: 'What do you think? Which of these two ghee is more? Which is more valuable?' Kasyapa again said to the Buddha --------------------------------------------------------------------------------
Chinese
：“世尊！一大海生酥亿百千分之一尚多尚胜，况复四海。” “迦叶！如百分毛一所举酥渧，当知声闻无为智亦尔。迦叶！如四大海生酥，当知菩萨有为善根百千阿僧祇劫回向一切智亦复如是。迦叶！喻如蚁子取一粒谷，比秋月谷成熟之时一切大地所有诸谷。迦叶！于意云何？如此二谷何者多胜？” 迦叶白佛言：“世尊！秋月熟时无量众生各得受用，此为多胜。” “如是迦叶！如蚁子所取一粒之谷，当知声闻解脱果亦复如是。迦叶！犹如秋月一切大地苗稼成熟，当知菩萨具六波罗蜜四摄善根此成熟已，则能利益无量众生，亦复如是。迦叶！喻如百千驮水精器来入城邑；复有一无价琉璃宝珠，于大海中载船舫上，安隐得至阎浮提界，到已则能除人贫乏穷患。迦叶！于汝意云何？诸水精器颇能轻此无价琉璃宝不？” 迦叶白佛言：“不敢轻也。” “迦叶！如水精驮入城邑者，当知声闻无为亦复如是。如无价琉璃大宝，当知菩萨绍三宝种使不断绝、生一切智宝心，亦复如是。” 尔时长老摩诃迦叶白佛言：“希有世尊！如来善说！一萨婆若心宝菩萨，则胜一切声闻辟支佛。” 尔时宝相如来刹土诸来菩萨，闻说此法已咸怀希有，白佛言：“世尊！此诸所说皆是戏论，有 现代汉语译本： ‘世尊！一大海所产生的酥油，取其亿百千分之一，就已经很多而且殊胜了，更何况是四大海所产生的酥油呢？’ ‘迦叶（Mahākāśyapa，佛陀十大弟子之一，以头陀行著称）！就像从一百根毛发中取一根毛发所沾染的酥油滴，应当知道声闻（Śrāvaka，听闻佛陀教诲而证悟的修行者）的无为智慧也是如此。迦叶！就像四大海所产生的酥油，应当知道菩萨（Bodhisattva，以利益众生为目标而修行的觉悟者）的有为善根，经过百千阿僧祇劫（asaṃkhya kalpa，极长的时间单位）回向一切智（sarvajñā，佛陀所证悟的智慧）也是如此。迦叶！譬如蚂蚁取一粒谷子，与秋收时节一切大地所生长的所有谷物相比。迦叶！你认为如何？这两种谷物哪一种更多更殊胜呢？’ 迦叶回答佛说：‘世尊！秋收时节成熟的谷物，无量众生各自都能享用，这种谷物更多更殊胜。’ ‘正是这样，迦叶！就像蚂蚁所取的一粒谷子，应当知道声闻的解脱果也是如此。迦叶！犹如秋收时节一切大地上的庄稼成熟，应当知道菩萨具足六波罗蜜（ṣaṭ pāramitā，布施、持戒、忍辱、精进、禅定、智慧）和四摄法（catuḥsaṃgrahavastu，布施、爱语、利行、同事）的善根，这些善根成熟后，就能利益无量众生，也是如此。迦叶！譬如用成百上千的驮兽运载水晶器皿来到城邑；又有一颗无价的琉璃宝珠，在大海中装载在船上，安稳地到达阎浮提界（Jambudvīpa，我们所居住的世界），到达后就能解除人们的贫乏和穷困。迦叶！你认为如何？这些水晶器皿能够轻视这颗无价的琉璃宝珠吗？’ 迦叶回答佛说：‘不敢轻视。’ ‘迦叶！就像用水晶驮兽运载器皿进入城邑，应当知道声闻的无为也是如此。就像无价的琉璃大宝，应当知道菩萨继承三宝（triratna，佛、法、僧）的种子，使之不断绝，生起一切智宝的心，也是如此。’ 这时，长老摩诃迦叶对佛说：‘稀有啊，世尊！如来说得真好！一个发菩提心，追求一切智慧的菩萨，就胜过一切声闻和辟支佛（Pratyekabuddha，缘觉，不依师教，自己悟道的修行者）。’ 这时，宝相如来（Ratna-lakṣaṇa-tathāgata）刹土所来的诸位菩萨，听闻这些法后，都感到非常稀有，对佛说：‘世尊！这些所说的一切都是戏论，有什么意义呢？’
English
English version: ‘World Honored One! One part in a hundred thousand million of the ghee produced from one great ocean is still much and more superior, how much more so the ghee produced from the four oceans.’ ‘Kāśyapa! Like a drop of ghee adhering to one hair out of a hundred hairs, know that the unconditioned wisdom of the Śrāvakas is like that. Kāśyapa! Like the ghee produced from the four great oceans, know that the conditioned roots of goodness of the Bodhisattvas, directed towards all-knowing wisdom for hundreds of thousands of asaṃkhya kalpas, are also like that. Kāśyapa! It is like an ant taking one grain of rice, compared to all the grains on the entire earth at the time of the autumn harvest. Kāśyapa! What do you think? Which of these two types of grain is more abundant and superior?’ Kāśyapa replied to the Buddha, ‘World Honored One! The grains that ripen during the autumn harvest are enjoyed by countless beings, this is more abundant and superior.’ ‘Just so, Kāśyapa! Like the one grain of rice taken by an ant, know that the fruit of liberation of the Śrāvakas is also like that. Kāśyapa! Just as the crops on the entire earth ripen during the autumn harvest, know that the Bodhisattva who possesses the roots of goodness of the six pāramitās (ṣaṭ pāramitā, giving, morality, patience, vigor, meditation, and wisdom) and the four saṃgrahavastus (catuḥsaṃgrahavastu, giving, kind speech, beneficial action, and cooperation), after these roots of goodness have ripened, is able to benefit countless beings, it is also like that. Kāśyapa! It is like hundreds of thousands of pack animals carrying crystal vessels entering a city; and there is also a priceless lapis lazuli jewel, loaded on a ship in the great ocean, safely arriving in Jambudvīpa (Jambudvīpa, the world we live in), and upon arrival, it can remove people's poverty and suffering. Kāśyapa! What do you think? Can these crystal vessels slight this priceless lapis lazuli jewel?’ Kāśyapa replied to the Buddha, ‘They would not dare to slight it.’ ‘Kāśyapa! Like the crystal pack animals entering the city, know that the unconditioned of the Śrāvakas is also like that. Like the priceless lapis lazuli jewel, know that the Bodhisattva who continues the lineage of the Three Jewels (triratna, Buddha, Dharma, Sangha), so that it is not cut off, and generates the mind of all-knowing wisdom, is also like that.’ At that time, the elder Mahākāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples, known for his ascetic practices) said to the Buddha, ‘Rare indeed, World Honored One! The Tathāgata speaks well! A Bodhisattva with the mind of seeking all-knowing wisdom is superior to all Śrāvakas and Pratyekabuddhas (Pratyekabuddha, a solitary Buddha who attains enlightenment on their own, without a teacher).’ At that time, the Bodhisattvas who came from the Buddha-field of Ratna-lakṣaṇa-tathāgata (Ratna-lakṣaṇa-tathāgata), upon hearing this Dharma, all felt it was rare and said to the Buddha, ‘World Honored One! All these words are just play, what is the meaning of it?’ --------------------------------------------------------------------------------
Chinese
种种垢净起诸异说。彼宝相如来刹土，唯说菩萨不退转法，无烦恼缠。希有难及！释迦如来、应、正遍知乃能堪忍如是烦恼，于无分别一味法中说上中下，显示三乘差别之异。”尔时诸菩萨以诸天花供养如来已，谓文殊师利法王子言：“文殊师利！我等欲还宝住世界。” 文殊师利言：“善男子等！宜知是时。” 诸菩萨言：“仁者不俱去耶？” 文殊师利言：“善男子！刹土平等、佛法及众生平等处，我欲乐是当趣是处。” 诸菩萨曰：“文殊师利！以何方便？” 文殊师利言：“一切刹土平等无尽故，诸佛等正觉不可思议，一切法空，众生自性无我。诸善男子！我观平等性如是，故作是说，言一切刹土平等、一切佛法众生平等故，我趣是处。” 于是文殊师利即入三昧，变此世界如宝住世界，一切大众咸悉得见无增无减，亦见世尊释迦牟尼色貌形体如宝相如来，诸声闻众皆如彼菩萨形色相貌。时彼菩萨见是相已，皆谓已到宝住世界，咸谓释迦牟尼佛即是宝相如来，而白佛言：“世尊！谁将我等还此世界？”佛告诸菩萨：“善男子等！云汝等去时谁将汝去？”诸菩萨言：“文殊师利法王子。”佛告诸菩萨：“亦彼将还。” 时文殊师利从三昧出，谓诸菩萨言：“善男子 现代汉语译本：种种垢染和清净之见引发各种不同的说法。而宝相如来（Ratnakara Buddha）的刹土，只宣说菩萨不退转之法，没有烦恼的缠绕。真是稀有难得！释迦如来（Sakyamuni Buddha）、应供、正遍知，才能堪忍这样的烦恼，在无分别的同一法味中，宣说上、中、下，显示三乘差别的不同。”当时，众菩萨用各种天花供养如来后，对文殊师利（Manjusri）法王子说：“文殊师利！我们想返回宝住世界（Ratnavyuha world）。” 文殊师利说：“善男子们！应该知道时机已到。” 众菩萨说：“仁者不一起去吗？” 文殊师利说：“善男子！因为刹土平等、佛法以及众生平等之处，我喜欢这里，所以想去这里。” 众菩萨问：“文殊师利！用什么方法呢？” 文殊师利说：“因为一切刹土平等无尽，诸佛等正觉不可思议，一切法性空，众生自性无我。诸位善男子！我这样观察平等性，所以这样说，说一切刹土平等、一切佛法众生平等，所以我才想去这里。” 于是文殊师利立即进入三昧，将这个世界变成像宝住世界一样，一切大众都看见了，没有增加也没有减少，也看见世尊释迦牟尼（Sakyamuni）的颜色相貌形体如同宝相如来（Ratnakara Buddha），所有的声闻众都如同那些菩萨的形色相貌。当时那些菩萨看见这种景象后，都以为已经到了宝住世界（Ratnavyuha world），都认为释迦牟尼佛（Sakyamuni Buddha）就是宝相如来（Ratnakara Buddha），于是对佛说：“世尊！是谁将我们带回这个世界的？”佛告诉众菩萨：“善男子们！你们去的时候是谁带你们去的？”众菩萨说：“是文殊师利（Manjusri）法王子。”佛告诉众菩萨：“也是他带你们回来的。” 这时文殊师利从三昧中出来，对众菩萨说：“善男子！