佛說發菩提心破諸魔經卷上
The Buddha Speaks on Generating Bodhicitta and Overcoming Demons, Scroll 1
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
如是我聞：
一時佛在王舍城迦蘭陀竹林精舍，與大苾芻眾千二百五十人俱，并諸菩薩摩訶薩眾而共集會。
是時王舍大城有迦葉氏大婆羅門住在彼城，而忽一時於夜夢中見此閻浮提世界有其千葉廣大蓮華，七寶莊嚴清淨可愛，而彼華中有大月輪，潔白圓滿周匝光明熾盛照耀。彼婆羅門於其夢中得見是相，心大歡喜適悅慶快。從夢覺已作是思惟：「我聞沙門瞿曇是大智者，諸有智人無能過上，善巧方便大慧具足，我宜往彼請問其相。」
At that time, in the great city of Rajagriha, there lived a prominent Brahmin of the Kasyapa clan. One night, he had a dream in which he saw the entire Jambudvipa world transformed. A vast thousand-petaled lotus appeared, beautifully adorned with seven kinds of precious jewels—pure, clean, and delightful. In the center of this lotus was a great full moon, white and perfectly round, radiating brilliant light in all directions.
The Brahmin awoke from this dream feeling immense joy, happiness, and satisfaction. He thought to himself: "I have heard that the ascetic Gautama is a man of great wisdom, that no one surpasses him in intelligence, and that he is skilled in methods and endowed with deep insight. I should go to him and ask the meaning of this vision."
時婆羅門作是念已，過於夜分至明旦時，詣迦蘭陀竹林精舍佛世尊所，到已頭面禮世尊足，合掌恭敬，如夢所見具以白佛。
A brahmin, having had this thought, waited until night had passed. At dawn, he went to the Bamboo Grove Monastery of Kalanda, to the presence of the Bhagavan Buddha. Upon arrival, he bowed his head to the Buddha's feet with devotion, joined his palms in respect, and recounted the dream he had seen in every detail to the Buddha.
爾時世尊告婆羅門言：「如汝所夢是吉祥相。婆羅門！汝今當知，若人夢中見四種相者，皆是最上吉祥勝相。何等為四？一者、白蓮華。二者、白傘蓋。三者、月輪。四者、佛像。若見如是四種相者，當知必得最上大利。」爾時世尊欲重宣此義，而說偈曰：
At that time, the World-Honored One said to the Brahmin: "What you dreamed is actually an auspicious sign. Brahmin, now you should know: If a person sees four kinds of images in their dreams, these are the supreme and most auspicious signs. What are these four? The first is a white lotus flower. The second is a white umbrella canopy. The third is a full moon disk. The fourth is an image of a Buddha. If you see these four signs in a dream, know for certain that you will gain the greatest benefit."
At that time, to make this meaning clear, the World-Honored One spoke further in verse:
"In dreams should you see a lotus white, Or a canopy spreading pure light, A full moon in its perfect round, Or a Buddha's sacred form profound— Know then, this portent shall repay The highest blessing, come what may."
「夢中若見蓮華相， 及白傘蓋皆吉祥；
或見清淨大月輪， 夢者當獲最上利。
又復若見佛形像， 是相最上中最勝；
斯人一切所愛敬， 當能成就諸功德。」
If you dream of seeing a lotus bloom, Or a white canopy—both are good fortune.
If you dream of a pure, full moon, The dreamer will gain the greatest benefit.
And if you dream of the Buddha's form, That sign is the highest, the most excellent.
Such a person will be loved and respected by all, And will successfully achieve all good deeds and virtues.
爾時婆羅門復白佛言：「世尊！何等名為最上大利？佛以何緣作如是說？」
Then the Brahmin said to the Buddha, "World-Honored One! What is this supreme and great benefit? Why do you speak of it in such a way?"
爾時世尊即以伽陀答婆羅門曰：
At that time, the World-Honored One responded to the Brahmin with a verse:
「我今為說彼大利， 汝婆羅門當諦聽；
若人能發菩提心， 成二足尊名大利。
轉輪聖王位尊勝， 統四大洲而自在；
若有眾生樂成就， 應當發起菩提心。
帝釋天主勝福報， 三十三天中自在；
若有眾生樂成就， 應當發起菩提心。
欲、色、無色三界中， 彼彼福報皆增勝；
若有眾生樂成就， 應當發起菩提心。
所有眾生界無邊， 如其所應善化度；
若有廣為利樂者， 應當發起菩提心。
世間所有大醫王， 普能療治一切病；
若有眾生樂成就， 應當發起菩提心。
作大光明現世間， 一切暗冥皆照耀；
若有眾生樂成就， 應當發起菩提心。
雖復生於三界中， 斷除一切顛倒行；
若有眾生樂出離， 應當發起菩提心。
所有煩惱等諸障， 及餘一切不善法；
若有眾生樂除斷， 應當發起菩提心。
所有三界諸結使， 隨所造作為魔攝；
若有眾生樂除斷， 應當發起菩提心。
若能調伏於無明， 一切愛網悉能斷；
若有眾生樂出離， 應當發起菩提心。
彼貪愛法若斷除， 一切垢染皆清淨；
若有眾生樂出離， 應當發起菩提心。
所生族氏及色力， 愚人持彼生憍倨；
若有眾生樂除斷， 應當發起菩提心。
愚執我見、壽者見， 於自善利生憍倨；
若有眾生樂除斷， 應當發起菩提心。
於諸色法生憍倨， 從染愛生過失大；
若有眾生樂除斷， 應當發起菩提心。
多聞持戒及修行， 愚人恃以生憍倨；
若有眾生樂除斷， 應當發起菩提心。
住阿蘭若行乞食， 於如是事生憍倨；
若有眾生樂除斷， 應當發起菩提心。
應供自在具神通， 恃己尊勝生憍倨；
若有眾生樂除斷， 應當發起菩提心。
愚癡執著我人相， 恃彼我相生憍倨；
若有眾生樂除斷， 應當發起菩提心。
現在未來佛世尊！ 尊重恭敬而獲福；
若有眾生樂斯利， 應當發起菩提心。
諸佛出興於世間， 轉大法輪普化度；
若有眾生樂聽受， 應當發起菩提心。
一切惡法斷所斷， 一切善法修所修；
若有眾生樂成就， 應當發起菩提心。
諸修道者修梵行， 由是得證無漏道；
若有眾生樂成就， 應當發起菩提心。
我所宣說無常法， 各各於身自觀察；
若有眾生樂了知， 應當發起菩提心。
我說有漏行皆苦， 智者見苦而生厭；
若有眾生樂出離， 應當發起菩提心。
我為有情廣宣說， 當知一切法無我；
若有眾生樂通達， 應當發起菩提心。
宣說涅盤寂滅法， 證悟無上大菩提；
若有眾生樂成就， 應當發起菩提心。
我所稱讚菩提心， 汝婆羅門恭敬聞；
如聞深信能發心， 乃名修行菩提者。」
"Now I will speak of that great benefit. Listen closely, O Brahmin: If a person can awaken the mind of enlightenment (bodhicitta), they become a blessed One of Two-Fold Supremacy—this is true benefit.
The Wheel-Turning King holds a supreme and noble position, ruling over the four great continents with perfect freedom. If any being delights in achieving this, they should awaken the bodhicitta mind.
The Lord of the Thirty-Three Heavens enjoys abundant blessings and lives freely among those skies. If any being delights in achieving this, they should awaken the bodhicitta mind.
In all three realms—desire, form, and formlessness—each level of blessing becomes greater than the last. If any being delights in achieving this, they should awaken the bodhicitta mind.
The realm of beings is boundless. All, according to their needs, should be skillfully guided and liberated. If anyone wishes to bring widespread benefit and joy, they should awaken the bodhicitta mind.
All the great physicians in the world are able to cure every kind of sickness. If any being delights in achieving this, they should awaken the bodhicitta mind.
Act as a great light shining in the world, illuminating all the darkness and gloom. If any being delights in achieving this, they should awaken the bodhicitta mind.
Though born again in these three realms, cut off all inverted and mistaken ways. If any being delights in escaping the cycle, they should awaken the bodhicitta mind.
All afflictions and various obstacles, along with every other unwholesome state— If any being delights in eliminating these, they should awaken the bodhicitta mind.
All the fetters and bonds of the three realms that are made and bound by Mara— If any being delights in eliminating these, they should awaken the bodhicitta mind.
If you can tame ignorance and cut through every net of craving, If any being delights in escaping the cycle, they should awaken the bodhicitta mind.
When the attachment of greed is severed, all defilements become pure. If any being delights in escaping the cycle, they should awaken the bodhicitta mind.
When fools cling to their lineage or physical strength, they become arrogant. If any being delights in eliminating such pride, they should awaken the bodhicitta mind.
Fools hold to views of self and lifespan, feeling arrogant about their own good qualities. If any being delights in eliminating such pride, they should awaken the bodhicitta mind.
Pride about material things grows from craving, bringing great faults. If any being delights in eliminating such pride, they should awaken the bodhicitta mind.
Being learned, keeping precepts, and cultivating practice—fools rely on these to become arrogant. If any being delights in eliminating such pride, they should awaken the bodhicitta mind.
Living in remote places and begging for food—from such things, one might become arrogant. If any being delights in eliminating such pride, they should awaken the bodhicitta mind.
Being worthy of offerings, independent, and possessing miraculous powers—relying on one's excellence, one may become arrogant. If any being delights in eliminating such pride, they should awaken the bodhicitta mind.
In their delusion, they cling to ideas of self and others; relying on the appearance of self, they become arrogant. If any being delights in eliminating such pride, they should awaken the bodhicitta mind.
Present and future Buddhas, World-Honored Ones! To honor and respect them brings blessings. If any being delights in such benefits, they should awaken the bodhicitta mind.
When Buddhas arise in the world and turn the great Dharma wheel, they teach and guide all beings. If any being delights in listening and receiving this teaching, they should awaken the bodhicitta mind.
All unwholesome actions are to be abandoned; all wholesome actions are to be cultivated. If any being delights in achieving this, they should awaken the bodhicitta mind.
Those who practice the path cultivate pure conduct, and thereby realize the undefiled path. If any being delights in achieving this, they should awaken the bodhicitta mind.
The impermanent nature I teach—each person can observe this within their own body. If any being delights in understanding this, they should awaken the bodhicitta mind.
I say that all conditioned states are suffering; the wise see suffering and become weary of it. If any being delights in escaping the cycle, they should awaken the bodhicitta mind.
I extensively teach all beings that true Dharma means all phenomena are without a self. If any being delights in realizing this, they should awaken the bodhicitta mind.
I proclaim the peaceful state of nirvana, the realization of the supreme, great enlightenment. If any being delights in achieving this, they should awaken the bodhicitta mind.
The bodhicitta mind I have praised—listen, O Brahmin, with reverent care. If, upon hearing, you believe deeply and awaken this mind, then you are truly a cultivator of enlightenment."
爾時婆羅門聞佛宣說是伽陀已，即白佛言：「世尊！若有人發菩提心者，是人當得幾數福蘊？」
Then the Brahmin, having heard the Buddha recite these verses, said to the Buddha: "World-Honored One! If a person gives rise to the Bodhi mind, how many stores of merit will that person attain?"
爾時世尊復以伽陀答婆羅門曰：
Then the World-Honored One replied to the Brahmin with a verse:
「正使一切眾生類， 普集此佛世界中，
一一修持淨戒行， 悉能安住戒學地，
而彼福蘊量無邊， 於諸福中為最上，
若人能發菩提心， 十六分中不及一。
正使一切眾生類， 普集此佛世界中，
一一發生淨信心， 悉能安住信行地，
而彼福蘊量無邊， 於諸福中為最上，
若人能發菩提心， 十六分中不及一。
正使一切眾生類， 普集此佛世界中，
一一修習妙法門， 悉能安住法行地，
而彼福蘊量無邊， 於諸福中為最上，
若人能發菩提心， 十六分中不及一。
正使一切眾生類， 普集此佛世界中，
廣修須陀洹行法， 悉住須陀洹果位，
而彼福蘊量無邊， 於諸福中為最上，
若人能發菩提心， 十六分中不及一。
正使一切眾生類， 普集此佛世界中，
廣修斯陀含行法， 悉住斯陀含果位，
而彼福蘊量無邊， 於諸福中為最上，
若人能發菩提心， 十六分中不及一。
正使一切眾生類， 普集此佛世界中，
廣修阿那含行法， 悉住阿那含果位，
而彼福蘊量無邊， 於諸福中為最上，
若人能發菩提心， 十六分中不及一。
正使一切眾生類， 普集此佛世界中，
廣修阿羅漢行法， 悉住阿羅漢果位，
而彼福蘊量無邊， 於諸福中為最上，
若人能發菩提心， 十六分中不及一。
若人於此佛世界， 廣集上妙旃檀香，
造佛塔寺勝莊嚴， 高廣等彼須彌量，
如是福蘊亦無邊， 於諸福中為最上，
若人能發菩提心， 十六分中不及一。
又若造立諸佛塔， 如是分量所應作，
隨所作已廣莊嚴， 是諸眾生勝果報，
而彼福利廣無邊， 於諸福中為最上，
若人能發菩提心， 十六分中不及一。
又若一切眾生類， 假使住壽滿一劫，
以諸樂具施眾生， 隨眾生意使圓滿，
如是福蘊量無邊， 於諸福中為最上，
若人能發菩提心， 十六分中不及一。
我所宣說如是等， 一一皆為最上法；
若有眾生忻樂者， 當求菩提寂靜果。
住是果者得大利， 無比無等最尊勝；
是故若人聞此法， 應當尊重正慧行。
廣修如是福蘊者， 速證無上大菩提。」
Even if every being in existence, Gathered throughout this Buddha world, Were all to keep pure ethical rules, And fully master the path of moral conduct, Their boundless store of merit Would be the highest among all virtues— Yet if one person awakens the Bodhi mind, That merit surpasses theirs by sixteen times.
Even if every being in existence, Gathered throughout this Buddha world, Were all to develop pure faith, And fully abide in the path of trust, Their boundless store of merit Would be the highest among all virtues— Yet if one person awakens the Bodhi mind, That merit surpasses theirs by sixteen times.
Even if every being in existence, Gathered throughout this Buddha world, Were all to practice the wonderful Dharma, And fully abide in the path of its practice, Their boundless store of merit Would be the highest among all virtues— Yet if one person awakens the Bodhi mind, That merit surpasses theirs by sixteen times.
Even if every being in existence, Gathered throughout this Buddha world, Widely practiced the path of a stream-enterer, And fully attained the fruit of stream-entry, Their boundless store of merit Would be the highest among all virtues— Yet if one person awakens the Bodhi mind, That merit surpasses theirs by sixteen times.
Even if every being in existence, Gathered throughout this Buddha world, Widely practiced the path of a once-returner, And fully attained the fruit of once-returning, Their boundless store of merit Would be the highest among all virtues— Yet if one person awakens the Bodhi mind, That merit surpasses theirs by sixteen times.
Even if every being in existence, Gathered throughout this Buddha world, Widely practiced the path of a non-returner, And fully attained the fruit of non-returning, Their boundless store of merit Would be the highest among all virtues— Yet if one person awakens the Bodhi mind, That merit surpasses theirs by sixteen times.
Even if every being in existence, Gathered throughout this Buddha world, Widely practiced the path of an arhat, And fully attained the fruit of arhatship, Their boundless store of merit Would be the highest among all virtues— Yet if one person awakens the Bodhi mind, That merit surpasses theirs by sixteen times.
If someone in this Buddha world Gathers vast quantities of finest sandalwood, And builds magnificent temples and stupas for the Buddha, As high and vast as Mount Sumeru itself, The store of merit from this is also boundless, It would be the highest among all virtues— Yet if one person awakens the Bodhi mind, That merit surpasses theirs by sixteen times.
Also, if someone builds stupas for the Buddhas, Following the proper measurements and methods, And after completing them adorns them greatly, That brings beings excellent karmic rewards, The blessings from this are vast and boundless, They would be the highest among all virtues— Yet if one person awakens the Bodhi mind, That merit surpasses theirs by sixteen times.
Again, even if every being in existence, Were to live for an entire eon, And give all kinds of pleasant things to beings, Fulfilling every desire according to their wishes, Their boundless store of merit Would be the highest among all virtues— Yet if one person awakens the Bodhi mind, That merit surpasses theirs by sixteen times.
Thus I have taught this teaching, Each part is among the highest methods; If any being longs for this happiness, They should seek the peaceful fruit of Bodhi. Those who dwell in this fruit gain great benefit, Incomparable, unequaled, most honored and supreme. Therefore, if anyone hears this teaching, They should respect and cultivate right wisdom. Those who widely cultivate such merit, Will quickly realize the supreme, great enlightenment.
爾時婆羅門聞佛世尊如是稱讚菩提心已，即白佛言：「世尊！我於菩提心中無少法可轉。」佛告婆羅門言：「如是如是！婆羅門！若人發菩提心者，實無法可轉。何以故？婆羅門！當知菩提有其三種。何等為三？所謂：聲聞菩提、緣覺菩提、無上菩提。
Then the brahmin, having heard the World-Honored One’s praise of the bodhi mind, said to the Buddha: "World-Honored One! Within the bodhi mind, I find not a single thing to grasp." The Buddha replied: "Exactly so, brahmin! Exactly so! If one awakens the bodhi mind, there is truly nothing to grasp. Why? Know, brahmin, that enlightenment has three kinds. What are these three? They are the enlightenment of the hearers, the enlightenment of the solitary awakeners, and the unsurpassed enlightenment."
「此中何名聲聞菩提？婆羅門！謂若有人雖發菩提心，但樂自利不樂利他，於利他心不能發起、不能修持、不能趣入、不能安住，於此經法不樂聽受，亦復不能為他宣說，於後生中而不受身斷去來想，亦不能得平等正智，於現生中樂求解脫。婆羅門！以是義故名為聲聞菩提。
"What is known as the Enlightenment of the Hearers? O Brahmin, it refers to someone who, although they have awakened the aspiration for enlightenment, still delights only in their own benefit and not in benefiting others. They cannot generate, cultivate, enter into, or abide in a mind that seeks to help others. They take no joy in listening to or receiving this scripture, nor can they explain it to others. In their future lives, they do not grasp at a physical body and abandon thoughts of coming and going, yet they cannot attain the equal and true wisdom. In this present life, they merely seek to attain liberation and escape. O Brahmin, for this reason it is called the Enlightenment of the Hearers."
「又復何名緣覺菩提？謂若有人雖發菩提心，於大乘法不樂修習而不記念，亦復自利趣求果證不樂利他，於利他心不能修持、不能趣入、不能安住，於此經法不樂聽受，亦不為他宣說教示，不能安住平等正智，但起心念觀諸緣法，隨所觀察而得解脫。婆羅門！以是義故名為緣覺菩提。
"Furthermore, what is Pratyekabuddha Enlightenment? It means that although a person has awakened the aspiration for enlightenment (bodhicitta), they do not delight in practicing the Great Vehicle (Mahayana) teachings, nor do they take them to heart. They only seek personal benefit—striving for their own fruition of realization—without delighting in benefiting others. They cannot cultivate, enter into, or abide in the mind of benefiting others. They do not delight in listening to or receiving this sutra, nor do they proclaim or teach it to others. They cannot abide in the equal, perfect wisdom, but instead merely generate thoughts of contemplating causal conditions. Through such observation, they attain liberation. Brahmin! For this reason, it is called Pratyekabuddha Enlightenment."
「又復何名無上菩提？謂若有人，自能發生阿耨多羅三藐三菩提心已，復勸他人發如是心，於此經法自所聽受修習記念，復為他人廣說其義，於輪迴身不生厭倦，樂欲利樂一切眾生，住平等智自解脫已，欲令一切眾生皆得解脫，自利利他得安隱樂，以己善利普施一切天人大眾。婆羅門！以是義故，名為無上菩提；修是行者名為菩薩乘人。
"What is the supreme perfect enlightenment? It is like this: if someone has first aroused the mind of supreme perfect enlightenment within themselves, and then encourages others to arouse this same mind; if they personally listen to, receive, practice, and memorize this scripture, and then explain its meaning widely to others; if they do not grow weary of being reborn in the cycle of existence, but instead delight in benefiting and bringing happiness to all sentient beings; if they abide in the wisdom of equality, and having liberated themselves, wish to liberate all sentient beings; if they bring benefit to both themselves and others, attaining peaceful joy, and generously share their own good deeds and blessings with all beings in heaven and among humanity—then this, Brahmin, is what is called supreme perfect enlightenment. One who cultivates this practice is called a follower of the Bodhisattva path."
「婆羅門！汝今當知，佛語諦誠無有虛妄，如我所說阿耨多羅三藐三菩提心是最上義，若離此大菩提心而發聲聞、緣覺心者，不能利他，終不得至大涅盤界。何以故？而彼聲聞、緣覺自所利己不復生起利他勝行，以是緣故，不能具足諸佛法分，雖發菩提心而自謂解脫，彼菩提心亦不能得利他果報。婆羅門！若人能發阿耨多羅三藐三菩提心者，於自於他皆悉平等，以自所利歡喜布施，即以此心普攝世間一切眾生，乃為世間最上大利，亦名世間善調御者。如是即能住平等智，最上最勝不可思議。婆羅門！此即名為大菩提心，汝當如是如實了知」。
"Brahmin, you should know this: the Buddha's words are true and without deception. As I have stated, the mind set on supreme, perfect enlightenment is the highest principle. If one abandons this great Bodhi mind and instead cultivates the minds of voice-hearers or solitary buddhas, they cannot benefit others and will ultimately never reach the great Nirvana. Why is that? Those voice-hearers and solitary buddhas only seek their own benefit and do not generate the supreme conduct that benefits others. Therefore, they cannot fully realize all aspects of Buddhahood. Though they may claim to have attained liberation by arousing the Bodhi mind, that mind itself cannot bring the beneficial results for others.
Brahmin, if a person can arouse the mind for supreme, perfect enlightenment, they treat themselves and others equally. With the benefit they themselves gain, they joyfully give, and with this very mind they universally embrace all beings in the world. This is the highest, greatest benefit in the world, and they are also called a 'well-tamed guide' in the world. In this way, they abide in the wisdom of equality, which is supreme, excellent, and inconceivable.
Brahmin, this is called the great Bodhi mind. You should truly understand it as such."
爾時婆羅門白佛言：「世尊！佛說解脫，云何有其種種相耶？」
At that time, the Brahmin said to the Buddha, "World-Honored One, you speak of liberation — why does it have so many different aspects?"
佛言：「婆羅門！聲聞、緣覺、如來解脫無種種相。婆羅門！譬如有人乘三種獸欲詣寶所，雖所履道隨有差別，彼所向處而無有異。其三獸者謂：驢、馬、象。彼驢乘者力勢羸劣，由此因緣，是人雖至寶所，不能以其珍寶廣施眾生，但樂自利取證涅盤；彼馬乘者輕利快捷，由彼力故，是人雖至寶所，亦復不能以其珍寶廣施眾生，但與眾生作淨福田；彼象乘者行步平正勇健多力，由彼力故，是人得至一切寶聚廣大城中，至彼城已即作是念：『三乘珍寶皆於此出，我當以此無量珍寶，普施無邊一切眾生，廣為眾生作大利樂。』婆羅門！三乘行人修三乘法，亦復如是。彼驢乘者即聲聞乘；彼馬乘者即緣覺乘；彼象乘者即是大乘。汝今當知，彼三乘道雖種種相，所證涅盤、所得解脫，無種種相亦無差別。
The Buddha said: "Brahmin, the liberation of the hearers, the solitary realizers, and the Tathāgata has no differing characteristics. Brahmin, it is like a person who uses three different animals to travel to a treasure hoard. Although the paths they tread differ, the destination they seek is the same. These three animals are: a donkey, a horse, and an elephant.
The one who rides the donkey is weak and feeble. As a result, although this person reaches the treasure, they cannot widely share the treasures with beings. They simply seek their own benefit and attain nirvāṇa.
The one who rides the horse is swift and agile. Due to this, although this person reaches the treasure, they too cannot widely share the treasures with beings. They can, however, act as a pure field of merit for beings.
The one who rides the elephant walks steadily and evenly, courageous and powerful. Due to this, this person reaches the great city where all treasures are gathered. Upon reaching that city, they think: 'All the treasures of the three vehicles originate here. I should use these immeasurable treasures to universally bestow them upon all boundless beings, bringing them great benefit and happiness.'
Brahmin, those who practice with the three vehicles behave in the same way. The donkey-rider corresponds to the hearer vehicle. The horse-rider corresponds to the solitary realizer vehicle. The elephant-rider corresponds to the great vehicle.
Now you should know: although the paths of these three vehicles have differing characteristics, the nirvāṇa they realize and the liberation they attain have no differing characteristics and are without distinction."
「婆羅門！又如世間有三士夫，俱欲過渡一深大河。彼第一人依一小葉浮水而渡；彼第二人而勝於前，依其板木浮水而渡；彼第三人又復勝前，乘以大船與多人眾，安隱而渡得至彼岸，此復猶如世間長子，使其父母無所防護，於一切處離諸憂惱。婆羅門！彼第一人依葉而渡者，當知即是聲聞乘人；彼第二人依其板木而得渡者，當知即是緣覺乘人；彼第三人乘船得渡者，當知即是菩薩乘人，自所得度復度他人。婆羅門！是故當知，彼三乘人所修行法雖種種相，而聲聞、緣覺及彼如來所證涅盤無種種相。」
"Brahmin! Imagine three people who all want to cross a deep river. The first person crosses by floating on a small leaf. The second person does better, crossing on a wooden plank. The third person does even better, crossing safely in a large boat with many others, reaching the other shore without worry—just like grown children whose parents no longer need to protect them from trouble anywhere.
Brahmin, you should know: the first person crossing on a leaf represents those who follow the Vehicle of the Hearers. The second person crossing on a wooden plank represents those who follow the Vehicle of the Solitary Realizers. The third person crossing on a boat represents those who follow the Bodhisattva Vehicle—they themselves reach the other shore, and also help others across.
Brahmin, therefore you should know that although the paths practiced by these three types of people have many differences, the ultimate peace realized by the Hearers, the Solitary Realizers, and the Thus-Come One has no differences at all."
爾時世尊欲重宣此義而說偈曰：
「三乘證涅盤， 同一涅盤法；
證道雖差別， 涅盤無二相。
三世一切佛， 得最上解脫；
如是等法眼， 正覺尊所說。
是最上法智， 出生諸方便；
諸有修行者， 應當如是學。」
Those who realize Nirvana through the Three Vehicles share the same path to Nirvana. Though their paths to realization differ, Nirvana itself has no two forms. All Buddhas of the past, present, and future attain the highest liberation. This Dharma-eye—this truth—was taught by the perfectly awakened One. It is the highest wisdom of the Dharma, from which all skillful means arise. All those who practice should learn in this way.
佛說發菩提心破諸魔經卷上
The Buddha Speaks on Generating Bodhicitta and Overcoming Demons, Scroll 1