English
English version ‘Moreover, there are sutras that say, ‘O great virtue Subhuti! Bodhisattva-Mahasattvas sever self-view and countless afflictions, but do not take the small fruit of the Sravakas, but rather take the great Bodhi fruit of all Buddhas, observe all Buddha-dharmas, with great compassion and pity for all sentient beings, cultivate Bodhisattva practices, and sever all afflictions such as self-view. Therefore, they do not take the small fruit of the Sravakas, but rather take the great Bodhi fruit of all Buddhas.’ Subhuti said to Manjusri: ‘Manjusri! This is rare. These Bodhisattvas of great skillful means sever all afflictions such as self-view, yet are able to not take the small fruit of the Sravakas.’ Manjusri said: ‘O great virtue Subhuti! Bodhisattva-Mahasattvas have wisdom encompassed by great skillful means. Therefore, although Bodhisattvas truly know all afflictions such as self-view, they are able to not take the small fruit of the Sravakas. O great virtue Subhuti! It is like a strong man using a dull knife to cut down a Sala tree. That Sala tree still stands and does not fall. O great virtue Subhuti! Bodhisattva-Mahasattvas are also like this, having great skillful means and Prajna wisdom. Therefore, Bodhisattvas sever all afflictions such as self-view, yet are able to not take the small fruit of the Sravakas.’ ‘O great virtue Subhuti! That Sala tree, at another time, when it encounters the moisture of heavenly rain, then grows branches, leaves, flowers, and fruits again, complete as before for sentient beings to enjoy. O great virtue Subhuti! Bodhisattva-Mahasattvas are also like this, receiving the moisture of the rain of great compassion. Although they have severed afflictions such as self-view, they still enter the Three Realms, manifesting expediently, being born into worldly families, and accommodating all sentient beings for their enjoyment. ‘O great virtue Subhuti! Furthermore, at a later time, that Sala tree is blown by a great wind, and then falls to the ground and does not grow again. O great virtue Subhuti! Bodhisattva-Mahasattvas are also like this, blown by the fierce wind of great wisdom, they are extinguished forever in the Bodhimanda and do not arise again.’ ‘Therefore, since Bodhisattva-Mahasattvas have generated the aspiration for enlightenment, all their thoughts and actions are different from those of Sravakas and Pratyekabuddhas, because the thoughts and actions of Bodhisattva-Mahasattvas are inherently different; if everything were the same -------------------------------------------------------------------------------- 者，应声闻作菩萨，菩萨作声闻。”
Chinese
问曰：“如声闻人先断见道烦恼，然后渐断修道烦恼，菩萨何故不同声闻，先断见道烦恼，然后乃断修道烦恼？”又问：“如菩萨取无量世住，修集无量善根，须陀洹等何故不取无量世住，亦不修集无量善根？” 答曰：“须陀洹等常有乐断烦恼心故，以得无漏对治明故，转转怖畏诸世间故，生如是心：‘何时当得离一切苦入无余涅槃？’故修道中余残烦恼自然渐尽。以是义故，声闻不取无量世住，亦不修集无量善根。菩萨之人无量世来，为诸众生作利益因，为诸众生作利益事，得如是等毕竟之心。复见真如甘露法界，观察一切诸众生身，而实不异我所求处，是故菩萨见修道中一切烦恼能障利益众生行故，即见道中一时俱断。又以观察利益一切诸众生乐胜涅槃乐，是故菩萨取无量世住于世间修一切行，谓萨婆若智故能明见，修集无量菩提善根，得大菩提利，是故修集无量善根。” 问曰：“菩萨若见修道烦恼能障利益诸众生行，以是义故，于见道中即断除者，以何义故，即见道中不以世间智伏修道烦恼？” 答曰：“远离一切烦恼名不退转因，若离无漏道见法，离无漏道断一切烦恼者，可如是难，何故世间道不伏修道烦恼？若世间道同世间道，无如是力 现代汉语译本：‘这样，就使得声闻转为菩萨，菩萨转为声闻。’ 问：‘如果声闻之人先断除见道（Darśana-mārga）的烦恼，然后逐渐断除修道（Bhāvanā-mārga）的烦恼，菩萨为什么不像声闻那样，先断除见道的烦恼，然后才断除修道的烦恼？’又问：‘如果菩萨为了修集无量的善根而取无量世的寿命，须陀洹（Srotaāpanna）等圣者为什么不取无量世的寿命，也不修集无量的善根？’ 答：‘须陀洹等圣者常有乐于断除烦恼的心，因为得到了无漏的对治光明，所以越来越畏惧世间的一切，生起这样的心念：‘何时才能脱离一切痛苦，进入无余涅槃（nirvāṇa）？’因此，在修道中，剩余的烦恼自然逐渐断尽。因为这个缘故，声闻不取无量世的寿命，也不修集无量的善根。菩萨之人无量世以来，为了众生作利益的因缘，为了众生作利益的事情，得到了这样毕竟的心。又见到真如（Tathātā）甘露法界（Amṛta-dhātu），观察一切众生的身，而实际上与我所求之处没有差异，因此，菩萨见到修道中的一切烦恼能够障碍利益众生的行为，所以在见道中一时全部断除。又因为观察到利益一切众生的快乐胜过涅槃的快乐，所以菩萨取无量世的寿命住于世间，修一切行，因为萨婆若智（Sarvajña-jñāna）能够明见，修集无量的菩提（bodhi）善根，得到大菩提的利益，所以修集无量的善根。’ 问：‘菩萨如果见到修道的烦恼能够障碍利益众生的行为，因为这个缘故，在见道中就断除这些烦恼，那么因为什么缘故，在见道中不以世间智来伏住修道的烦恼？’ 答：‘远离一切烦恼名为不退转（avaivartika）的因，如果离开无漏道（anāsrava-mārga）见法，离开无漏道断一切烦恼，才可以这样责难，为什么世间道（laukika-mārga）不伏住修道的烦恼？如果世间道与世间道相同，就没有这样的力量。’
English
English version: 'Thus, it causes a Śrāvaka (hearer) to become a Bodhisattva, and a Bodhisattva to become a Śrāvaka.' Question: 'If a Śrāvaka first severs the afflictions of the Path of Seeing (Darśana-mārga), and then gradually severs the afflictions of the Path of Cultivation (Bhāvanā-mārga), why doesn't a Bodhisattva do the same as a Śrāvaka, first severing the afflictions of the Path of Seeing, and then severing the afflictions of the Path of Cultivation?' Furthermore, 'If a Bodhisattva takes residence for immeasurable eons to cultivate immeasurable roots of goodness, why don't Srotaāpanna (stream-enterers) and others take residence for immeasurable eons, nor cultivate immeasurable roots of goodness?' Answer: 'Srotaāpanna and others constantly have the mind of delighting in severing afflictions, because they have obtained the light of the unconditioned antidote, and therefore increasingly fear all worldly things, giving rise to such a thought: 'When will I be able to escape all suffering and enter into Nirvāṇa (nirvāṇa) without remainder?' Therefore, in the Path of Cultivation, the remaining afflictions naturally gradually diminish. For this reason, Śrāvakas do not take residence for immeasurable eons, nor do they cultivate immeasurable roots of goodness. Bodhisattvas, for immeasurable eons, have been creating causes of benefit for all sentient beings, doing things that benefit all sentient beings, and have obtained such a definitive mind. Furthermore, seeing the realm of True Suchness (Tathātā) and Amṛta-dhātu (nectar-dhatu), observing the bodies of all sentient beings, and in reality, there is no difference from where I seek, therefore, Bodhisattvas see that all afflictions in the Path of Cultivation can obstruct the practice of benefiting sentient beings, so they sever them all at once in the Path of Seeing. Also, because they observe that the happiness of benefiting all sentient beings surpasses the happiness of Nirvāṇa, Bodhisattvas take residence for immeasurable eons in the world, cultivating all practices, because Sarvajña-jñāna (all-knowing wisdom) can clearly see, cultivating immeasurable roots of goodness for Bodhi (bodhi), obtaining the great benefit of Bodhi, therefore, they cultivate immeasurable roots of goodness.' Question: 'If a Bodhisattva sees that the afflictions of the Path of Cultivation can obstruct the practice of benefiting all sentient beings, and for this reason, severs these afflictions in the Path of Seeing, then for what reason does he not subdue the afflictions of the Path of Cultivation with worldly wisdom in the Path of Seeing?' Answer: 'Being far from all afflictions is called the cause of non-retrogression (avaivartika). If one sees the Dharma apart from the unconditioned path (anāsrava-mārga), and severs all afflictions apart from the unconditioned path, then one can make such a criticism, why doesn't the worldly path (laukika-mārga) subdue the afflictions of the Path of Cultivation? If the worldly path is the same as the worldly path, it does not have such power.' --------------------------------------------------------------------------------
Chinese
，是故不得言不退转；而此菩萨即见道时永断一切所治之法，得大悲等生毕竟菩提心，名不退转菩萨。应知！是故菩萨如实见法成就方便，不取声闻、辟支佛地，如实知见一切世间种种过患，为欲利益一切众生行世间行，不舍世间，不为世间过患所染。 “是故圣者文殊师利告天子言：‘诸天子！菩萨摩诃萨不住有为不住无为，是故菩萨名为福田。何以故？菩萨离有为法、不住无为法，知有为有过、知无为无过。知一切过故，不住有为；知无为法，不住无为。诸天子！如大力士仰射虚空，而彼射箭于虚空中无所依住，而不堕地。诸天子！此事为难，更有难者。’天子白文殊师利言：‘如是之事希有最难，更无难者。’文殊师利告天子言：‘菩萨摩诃萨所作难事复过于此，以菩萨摩诃萨不舍有为而证无为，不堕有为而能教化堕有为者。’” 问曰：“毕竟定者，如来经说：‘若毕竟定声闻之人，远离三结得须陀洹不堕恶道，人天七反永离诸苦，毕竟证得阿罗汉道。’菩萨亦尔断三结等，以何义故，不同声闻而无量世住？” 答曰：“此义不然。何以故？言毕竟定者，依声闻乘修多罗说，菩萨摩诃萨依无量行、依求一切种智，清净出世间道能净萨婆若。大乘修多罗中说：‘以是义故，菩萨摄取无量世住 现代汉语译本：因此，不能说是不退转；而这位菩萨在证见真理（见道）时，就永远断除了一切需要被对治的法，生起大悲心等，最终发起菩提心，这才能被称为不退转菩萨。应当知道！因此，菩萨如实地见到诸法，成就方便，不取声闻（Śrāvaka，听闻佛法而修行的弟子）、辟支佛（Pratyekabuddha，无师自悟的修行者）的境界，如实地知见一切世间的种种过患，为了利益一切众生而行世间行，不舍弃世间，也不被世间的过患所污染。 ‘因此，圣者文殊师利（Mañjuśrī）告诉天子们说：‘诸位天子！菩萨摩诃萨不住于有为法，也不住于无为法，因此菩萨被称为福田。为什么呢？因为菩萨远离有为法，不住于无为法，知道有为法有过患，知道无为法没有过患。因为知道一切过患，所以不住于有为；因为知道无为法，所以不住于无为。诸位天子！就像大力士仰面向天空射箭，那射出的箭在虚空中没有依靠，也不会坠落地面。诸位天子！这件事很难，但还有更难的事。’天子对文殊师利说：‘这样的事稀有且最难，没有更难的事了。’文殊师利告诉天子们说：‘菩萨摩诃萨所做的事比这更难，因为菩萨摩诃萨不舍弃有为法而证得无为法，不堕入有为法却能教化那些堕入有为法的人。’ 问：‘所谓的毕竟定，如来（Tathāgata，佛的称号）在经中说：‘如果毕竟定的声闻之人，远离三结（身见、戒禁取见、疑）而证得须陀洹（Srotāpanna，入流果），不堕入恶道，在人天之间往返七次，永远脱离诸苦，最终证得阿罗汉（Arhat，断尽烦恼的圣者）道。’菩萨也是这样断除三结等，因为什么缘故，不同于声闻而要无量世地住世呢？’ 答：‘这种说法是不对的。为什么呢？因为所说的毕竟定，是依据声闻乘的修多罗（Sūtra，佛经）所说，菩萨摩诃萨依据无量的修行、依据求取一切种智（Sarvajñā，佛陀所证得的智慧），清净的出世间道能够清净一切种智。大乘修多罗中说：‘因为这个缘故，菩萨摄取无量世住世。’
English
English version: Therefore, it cannot be said to be non-retrogressive; and this Bodhisattva, upon seeing the path (seeing the truth), permanently cuts off all that needs to be treated, generates great compassion and ultimately awakens the Bodhi mind, and is then called a non-retrogressive Bodhisattva. It should be known! Therefore, the Bodhisattva truly sees the Dharma, accomplishes skillful means, does not take the path of Śrāvakas (disciples who practice by hearing the Buddha's teachings) or Pratyekabuddhas (those who attain enlightenment on their own without a teacher), truly knows and sees all the faults of the world, and for the sake of benefiting all sentient beings, practices worldly conduct, does not abandon the world, and is not defiled by the faults of the world. ‘Therefore, the holy Mañjuśrī told the gods: ‘O gods! The Bodhisattva-Mahāsattva does not abide in conditioned phenomena, nor does he abide in unconditioned phenomena, therefore the Bodhisattva is called a field of merit. Why? Because the Bodhisattva is apart from conditioned phenomena and does not abide in unconditioned phenomena, knowing that conditioned phenomena have faults and that unconditioned phenomena have no faults. Because he knows all faults, he does not abide in conditioned phenomena; because he knows unconditioned phenomena, he does not abide in unconditioned phenomena. O gods! It is like a strong man shooting an arrow upwards into the sky, and that arrow shot into the void has no support and does not fall to the ground. O gods! This is difficult, but there is something even more difficult.’ The gods said to Mañjuśrī: ‘Such a thing is rare and most difficult, and there is nothing more difficult.’ Mañjuśrī told the gods: ‘The difficult thing that the Bodhisattva-Mahāsattva does is even greater than this, because the Bodhisattva-Mahāsattva does not abandon conditioned phenomena while attaining unconditioned phenomena, and does not fall into conditioned phenomena but is able to teach those who have fallen into conditioned phenomena.’ Question: ‘As for the so-called ultimate certainty, the Tathāgata (title of the Buddha) said in the Sutras: ‘If a Śrāvaka is ultimately certain, he will be free from the three bonds (self-view, adherence to rules and rituals, and doubt) and attain Srotāpanna (stream-enterer), not fall into evil paths, return to the human and heavenly realms seven times, be forever free from all suffering, and ultimately attain the path of Arhat (one who has extinguished all afflictions).’ The Bodhisattva also cuts off the three bonds, etc., but for what reason is he different from the Śrāvaka and has to abide in the world for countless eons?’ Answer: ‘This statement is not correct. Why? Because the so-called ultimate certainty is based on the Sūtras of the Śrāvakayāna, the Bodhisattva-Mahāsattva relies on countless practices, relies on seeking Sarvajñā (the wisdom attained by the Buddha), and the pure transcendental path is able to purify all-knowing wisdom. The Mahāyāna Sūtras say: ‘For this reason, the Bodhisattva takes on abiding in the world for countless eons.’ -------------------------------------------------------------------------------- 。’”