T26n1525_彌勒菩薩所問經論

大正藏第 26 冊 No. 1525 彌勒菩薩所問經論

No. 1525

彌勒菩薩所問經論卷第一

後魏天竺三藏菩提流支譯

如是我聞：

一時，婆伽婆住王舍城耆阇崛山中，與大比丘眾千二百五十人俱，並諸菩薩摩訶薩十千人等。

爾時，彌勒菩薩摩訶薩即從坐起，偏袒右肩右膝著地，合掌向佛白佛言：「世尊！我今欲以少法問于如來、應、正遍知。不審世尊！聽許以不？」

爾時，世尊告彌勒菩薩摩訶薩言：「彌勒！隨汝心念問于如來、應、正遍知。我當爲汝分別解說，令汝心喜。」

爾時，彌勒菩薩摩訶薩白佛言：「世尊！如是愿樂欲聞。世尊！諸菩薩摩訶薩畢竟成就幾法，不退阿耨多羅三藐三菩提，于勝進法中不退不轉，行菩薩行時降伏一切諸魔怨敵，如實知一切法自體相，于諸世間心不疲惓，以心不疲惓故不依他智，速疾成就阿耨多羅三藐三菩提？」

爾時，世尊告彌勒菩薩摩訶薩言：「善哉，善哉！彌勒！汝今乃能問于如來如是深義。」

佛復告彌勒菩薩摩訶薩言：「汝今應當一心諦聽，吾當為汝分別解說如是深義。」

即時，彌勒菩薩摩訶薩白佛言：「世尊！如是。愿樂欲聞。」

佛復告彌勒菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本大正藏第二十六冊，編號1525，彌勒菩薩所問經論

編號1525

彌勒菩薩所問經論卷第一

後魏天竺三藏菩提流支譯

如是我聞：

一時，婆伽婆（Bhagavan，世尊）住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa，鷲峰山）中，與一千二百五十位大比丘眾，以及一萬位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）等在一起。

當時，彌勒菩薩摩訶薩即從座位上站起，袒露右肩，右膝著地，合掌向佛稟告說：『世尊！我現在想用一些問題請問如來（Tathāgata）、應（Arhat）、正遍知（Samyak-saṃbuddha）。不知道世尊是否允許？』

當時，世尊告訴彌勒菩薩摩訶薩說：『彌勒！隨你的心意發問如來、應、正遍知。我將為你分別解說，使你心生歡喜。』

當時，彌勒菩薩摩訶薩稟告佛說：『世尊！我非常願意聽聞。世尊！諸位菩薩摩訶薩究竟成就多少種法，才能不退轉于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），在勝進之法中不退轉，在行菩薩道時降伏一切魔怨敵，如實地知曉一切法的自體相，對於世間不感到疲倦，因為心不疲倦而不依賴他人的智慧，迅速成就阿耨多羅三藐三菩提？』

當時，世尊告訴彌勒菩薩摩訶薩說：『善哉，善哉！彌勒！你現在能夠向如來請問如此深奧的意義。』

佛又告訴彌勒菩薩摩訶薩說：『你現在應當一心諦聽，我將為你分別解說如此深奧的意義。』

即時，彌勒菩薩摩訶薩稟告佛說：『世尊！是的。我非常願意聽聞。』

佛又告訴彌勒菩薩摩訶薩

【English Translation】 English version T26 No. 1525 The Sutra on Questions of Maitreya Bodhisattva

No. 1525

The Sutra on Questions of Maitreya Bodhisattva, Volume 1

Translated by Bodhiruci, Tripitaka Master from India of the Later Wei Dynasty

Thus have I heard:

At one time, the Bhagavan (Bhagavan, World-Honored One) was dwelling in the city of Rājagṛha (Rājagṛha, Royal Palace City), on Mount Gṛdhrakūṭa (Gṛdhrakūṭa, Vulture Peak), together with a great assembly of twelve hundred and fifty Bhikshus (Bhikshu, monks), and ten thousand Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great Bodhisattvas).

At that time, Maitreya Bodhisattva-mahāsattva rose from his seat, bared his right shoulder, knelt on his right knee, and, with palms joined, addressed the Buddha, saying: 'World-Honored One! I now wish to ask the Tathāgata (Tathāgata, Thus Come One), Arhat (Arhat, Worthy One), Samyak-saṃbuddha (Samyak-saṃbuddha, Perfectly Enlightened One) about a few matters. I wonder, World-Honored One, if you will grant me permission?'

At that time, the World-Honored One said to Maitreya Bodhisattva-mahāsattva: 'Maitreya! Ask the Tathāgata, Arhat, Samyak-saṃbuddha whatever is in your mind. I will explain and elucidate it for you, so that your heart may be filled with joy.'

At that time, Maitreya Bodhisattva-mahāsattva said to the Buddha: 'World-Honored One! I am eager and willing to hear. World-Honored One! How many dharmas (dharma, teachings/laws) must Bodhisattva-mahāsattvas ultimately accomplish in order to not regress from anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment), to not regress or turn away from the dharma of superior progress, to subdue all demonic enemies when practicing the Bodhisattva path, to truly know the self-nature of all dharmas, to not feel weary in the world, and, because their minds are not weary, to not rely on the wisdom of others, and to quickly achieve anuttarā-samyak-saṃbodhi?'

At that time, the World-Honored One said to Maitreya Bodhisattva-mahāsattva: 'Excellent, excellent! Maitreya! You are now able to ask the Tathāgata about such profound meanings.'

The Buddha further said to Maitreya Bodhisattva-mahāsattva: 'You should now listen attentively with one mind, and I will explain and elucidate such profound meanings for you.'

Immediately, Maitreya Bodhisattva-mahāsattva said to the Buddha: 'World-Honored One! Yes. I am eager and willing to hear.'

The Buddha further said to Maitreya Bodhisattva-mahāsattva

言：「彌勒！若諸菩薩摩訶薩畢竟成就八法，不退阿耨多羅三藐三菩提，于勝進法中不退不轉，行菩薩行時降伏一切諸魔怨敵，如實知一切法自體相，于諸世間心不疲惓，以心不疲惓故不依他智，速疾成就阿耨多羅三藐三菩提。何等為八？彌勒！所謂諸菩薩摩訶薩成就深心、成就行心、成就舍心、成就善知迴向方便心、成就大慈心、成就大悲心、成就善知方便、成就般若波羅蜜。

「彌勒！云何諸菩薩摩訶薩成就深心？彌勒！若諸菩薩摩訶薩聞讚歎佛及毀呰佛，其心畢竟於阿耨多羅三藐三菩提堅固不動。聞讚歎法及毀呰法，其心畢竟於阿耨多羅三藐三菩提堅固不動。聞讚歎僧及毀呰僧，其心畢竟於阿耨多羅三藐三菩提堅固不動。彌勒！如是諸菩薩摩訶薩畢竟成就深心。

「彌勒！云何諸菩薩摩訶薩成就行心？彌勒！若諸菩薩摩訶薩遠離殺生、遠離偷盜、遠離邪淫、遠離妄語、遠離兩舌、遠離惡口、遠離綺語。彌勒！如是諸菩薩摩訶薩畢竟成就行心。

「彌勒！云何諸菩薩摩訶薩成就舍心？彌勒！若諸菩薩摩訶薩是能捨主、是能施主，施諸沙門及婆羅門、貧窮乞丐下賤人等，衣食臥具隨病湯藥所須之物。彌勒！如是諸菩薩摩訶薩畢竟成就舍心。

「彌勒！云何諸菩薩摩訶薩成就善知迴向方便心

【現代漢語翻譯】現代漢語譯本：佛說：『彌勒（Maitreya，未來佛）！如果諸位菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）最終成就以下八法，就不會從阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）退轉，在精進的修行中不會退縮或改變方向，在行菩薩道時能夠降伏一切魔怨，如實地瞭解一切法的自性，對於世間眾生不會感到疲倦，因為內心不疲倦所以不依賴他人的智慧，迅速成就阿耨多羅三藐三菩提。這八法是什麼呢？彌勒！就是諸位菩薩摩訶薩成就深心、成就行心、成就舍心、成就善於迴向的方便心、成就大慈心、成就大悲心、成就善巧方便、成就般若波羅蜜（prajñā-pāramitā，智慧到彼岸）。』

『彌勒！什麼是諸位菩薩摩訶薩成就深心呢？彌勒！如果諸位菩薩摩訶薩聽到讚歎佛陀或者詆譭佛陀，他們的心對於阿耨多羅三藐三菩提仍然堅定不動搖。聽到讚歎佛法或者詆譭佛法，他們的心對於阿耨多羅三藐三菩提仍然堅定不動搖。聽到讚歎僧眾或者詆譭僧眾，他們的心對於阿耨多羅三藐三菩提仍然堅定不動搖。彌勒！這樣的諸位菩薩摩訶薩最終成就深心。』

『彌勒！什麼是諸位菩薩摩訶薩成就行心呢？彌勒！如果諸位菩薩摩訶薩遠離殺生、遠離偷盜、遠離邪淫、遠離妄語、遠離兩舌、遠離惡口、遠離綺語。彌勒！這樣的諸位菩薩摩訶薩最終成就行心。』

『彌勒！什麼是諸位菩薩摩訶薩成就舍心呢？彌勒！如果諸位菩薩摩訶薩是能夠佈施的主人，是能夠給予的主人，佈施給沙門（śrāmaṇa，出家修行者）和婆羅門（brāhmaṇa，印度教祭司）、貧窮的乞丐以及其他需要幫助的人，給予他們衣服、食物、臥具以及治療疾病所需的湯藥等物品。彌勒！這樣的諸位菩薩摩訶薩最終成就舍心。』

『彌勒！什麼是諸位菩薩摩訶薩成就善於迴向的方便心呢？』

【English Translation】 English version: The Buddha said: 'Maitreya! If the Bodhisattva-Mahāsattvas ultimately accomplish these eight dharmas, they will not regress from anuttarā-samyak-saṃbodhi, will not retreat or change direction in the practice of superior progress, will subdue all demonic enemies while practicing the Bodhisattva path, will truly know the self-nature of all dharmas, and will not feel weary towards the beings of the world. Because their minds are not weary, they do not rely on the wisdom of others and quickly achieve anuttarā-samyak-saṃbodhi. What are these eight? Maitreya! They are that the Bodhisattva-Mahāsattvas accomplish profound mind, accomplish practice mind, accomplish generosity mind, accomplish skillful means of dedication, accomplish great loving-kindness, accomplish great compassion, accomplish skillful means, and accomplish prajñā-pāramitā.'

'Maitreya! How do the Bodhisattva-Mahāsattvas accomplish profound mind? Maitreya! If the Bodhisattva-Mahāsattvas hear praise of the Buddha or disparagement of the Buddha, their minds remain firm and unwavering towards anuttarā-samyak-saṃbodhi. If they hear praise of the Dharma or disparagement of the Dharma, their minds remain firm and unwavering towards anuttarā-samyak-saṃbodhi. If they hear praise of the Sangha or disparagement of the Sangha, their minds remain firm and unwavering towards anuttarā-samyak-saṃbodhi. Maitreya! Such Bodhisattva-Mahāsattvas ultimately accomplish profound mind.'

'Maitreya! How do the Bodhisattva-Mahāsattvas accomplish practice mind? Maitreya! If the Bodhisattva-Mahāsattvas abstain from killing, abstain from stealing, abstain from sexual misconduct, abstain from false speech, abstain from divisive speech, abstain from harsh speech, and abstain from frivolous speech. Maitreya! Such Bodhisattva-Mahāsattvas ultimately accomplish practice mind.'

'Maitreya! How do the Bodhisattva-Mahāsattvas accomplish generosity mind? Maitreya! If the Bodhisattva-Mahāsattvas are masters of giving, are lords of generosity, giving to śrāmaṇas and brāhmaṇas, poor beggars, and other people in need, providing them with clothing, food, bedding, and medicine for illnesses. Maitreya! Such Bodhisattva-Mahāsattvas ultimately accomplish generosity mind.'

'Maitreya! How do the Bodhisattva-Mahāsattvas accomplish skillful means of dedication?'

？彌勒！若諸菩薩摩訶薩所修善根，謂身口意業，皆悉迴向阿耨多羅三藐三菩提。彌勒！如是諸菩薩摩訶薩畢竟成就善知迴向方便心。

「彌勒！云何諸菩薩摩訶薩成就大慈心？彌勒！若諸菩薩摩訶薩畢竟成就大慈身業，畢竟成就大慈口業，畢竟成就大慈意業。彌勒！如是諸菩薩摩訶薩畢竟成就大慈心。

「彌勒！云何諸菩薩摩訶薩成就大悲心？彌勒！若諸菩薩摩訶薩畢竟成就不可譏呵身業，畢竟成就不可譏呵口業，畢竟成就不可譏呵意業。彌勒！如是諸菩薩摩訶薩畢竟成就大悲心。

「彌勒！云何諸菩薩摩訶薩成就善知方便？彌勒！若諸菩薩摩訶薩善知世諦，善知第一義諦，善知二諦。彌勒！如是諸菩薩摩訶薩畢竟成就善知方便。

「彌勒！云何諸菩薩摩訶薩成就般若波羅蜜？彌勒！若諸菩薩摩訶薩如是覺知，依此法有此法、依此法生此法，所謂無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱，如是唯有大苦聚集。

「彌勒！此法無故此法無、此法滅故此法滅，所謂無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，

【現代漢語翻譯】現代漢語譯本：彌勒（Maitreya，未來佛）！如果各位菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）所修的善根，包括身、口、意三業，都完全迴向于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。彌勒！這樣的菩薩摩訶薩最終能夠成就善於瞭解迴向的方便之心。

『彌勒！各位菩薩摩訶薩如何成就大慈心？彌勒！如果各位菩薩摩訶薩最終成就大慈的身業，最終成就大慈的口業，最終成就大慈的意業。彌勒！這樣的菩薩摩訶薩最終成就大慈心。』

『彌勒！各位菩薩摩訶薩如何成就大悲心？彌勒！如果各位菩薩摩訶薩最終成就無可指責的身業，最終成就無可指責的口業，最終成就無可指責的意業。彌勒！這樣的菩薩摩訶薩最終成就大悲心。』

『彌勒！各位菩薩摩訶薩如何成就善於瞭解方便？彌勒！如果各位菩薩摩訶薩善於瞭解世俗諦（saṃvṛti-satya，世俗真理），善於瞭解第一義諦（paramārtha-satya，勝義真理），善於瞭解二諦（dve satye，兩種真理）。彌勒！這樣的菩薩摩訶薩最終成就善於瞭解方便。』

『彌勒！各位菩薩摩訶薩如何成就般若波羅蜜（prajñā-pāramitā，智慧到彼岸）？彌勒！如果各位菩薩摩訶薩如此覺知，依此法有此法、依此法生此法，也就是無明（avidyā，無知）緣行（saṃskāra，業行），行緣識（vijñāna，意識），識緣名色（nāma-rūpa，名相和色法），名色緣六入（ṣaḍāyatana，六根），六入緣觸（sparśa，接觸），觸緣受（vedanā，感受），受緣愛（tṛṣṇā，渴愛），愛緣取（upādāna，執取），取緣有（bhava，存在），有緣生（jāti，出生），生緣老死憂悲苦惱，這樣就只有大苦聚集。』

『彌勒！此法沒有了，此法也就沒有了；此法滅了，此法也就滅了。也就是無明滅了，行也就滅了；行滅了，識也就滅了；識滅了，名色也就滅了；名色滅了，六入也就滅了；六入滅了，觸也就滅了；觸滅了，受也就滅了；受滅了，愛也就滅了；愛滅了，取也就滅了；取滅了，有也就滅了；有滅了，生也就滅了；

【English Translation】 English version: Maitreya! If all the roots of good that the Bodhisattva-Mahāsattvas cultivate, namely, those of body, speech, and mind, are entirely dedicated to anuttarā-samyak-saṃbodhi (unsurpassed, perfect, and complete enlightenment). Maitreya! Such Bodhisattva-Mahāsattvas will ultimately achieve a mind that is skilled in understanding the means of dedication.

'Maitreya! How do the Bodhisattva-Mahāsattvas achieve great loving-kindness? Maitreya! If the Bodhisattva-Mahāsattvas ultimately achieve great loving-kindness in their bodily actions, ultimately achieve great loving-kindness in their verbal actions, and ultimately achieve great loving-kindness in their mental actions. Maitreya! Such Bodhisattva-Mahāsattvas ultimately achieve great loving-kindness.'

'Maitreya! How do the Bodhisattva-Mahāsattvas achieve great compassion? Maitreya! If the Bodhisattva-Mahāsattvas ultimately achieve bodily actions that are beyond reproach, ultimately achieve verbal actions that are beyond reproach, and ultimately achieve mental actions that are beyond reproach. Maitreya! Such Bodhisattva-Mahāsattvas ultimately achieve great compassion.'

'Maitreya! How do the Bodhisattva-Mahāsattvas achieve skill in understanding means? Maitreya! If the Bodhisattva-Mahāsattvas are skilled in understanding the conventional truth (saṃvṛti-satya), skilled in understanding the ultimate truth (paramārtha-satya), and skilled in understanding the two truths (dve satye). Maitreya! Such Bodhisattva-Mahāsattvas ultimately achieve skill in understanding means.'

'Maitreya! How do the Bodhisattva-Mahāsattvas achieve prajñā-pāramitā (perfection of wisdom)? Maitreya! If the Bodhisattva-Mahāsattvas understand thus: 'When this exists, that exists; with the arising of this, that arises,' namely, with ignorance (avidyā) as condition, volitional formations (saṃskāra) arise; with volitional formations as condition, consciousness (vijñāna) arises; with consciousness as condition, name and form (nāma-rūpa) arise; with name and form as condition, the six sense bases (ṣaḍāyatana) arise; with the six sense bases as condition, contact (sparśa) arises; with contact as condition, feeling (vedanā) arises; with feeling as condition, craving (tṛṣṇā) arises; with craving as condition, grasping (upādāna) arises; with grasping as condition, becoming (bhava) arises; with becoming as condition, birth (jāti) arises; with birth as condition, aging, death, sorrow, lamentation, pain, grief, and despair arise. Thus, there is only the accumulation of great suffering.'

'Maitreya! When this does not exist, that does not exist; with the cessation of this, that ceases. Namely, with the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases;

生滅則老死憂悲苦惱滅，如是唯有大苦聚集滅。彌勒！如是諸菩薩摩訶薩畢竟成就般若波羅蜜。

「彌勒！是名諸菩薩摩訶薩畢竟成就八法，不退阿耨多羅三藐三菩提，于勝進法中不退不轉，行菩薩行時降伏一切諸魔怨敵，如實知一切法自體相，于諸世間心不疲惓，以心不疲惓故不依他智，速疾成就阿耨多羅三藐三菩提。」

佛說此經已。彌勒菩薩摩訶薩，及余諸菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切大眾聞佛所說，皆大歡喜，信受奉行。

彌勒菩薩摩訶薩所問經論卷第一

歸命彌勒世尊。

問曰：「何故如來說此修多羅？」

答曰：「舍等四句示現施、戒、修行相三種功德，是菩薩、外道、聲聞、辟支佛共法；深心等四句示現即彼四法唯菩薩行，不與外道、聲聞、辟支佛共，是故如來說此修多羅。佈施示現施功德，遠離殺生等示現戒功德，慈悲等二句示現修行功德，此義云何？有外道凡夫，離善知識、不聞正法、不善思惟、不如說行故，妄執常見等能集業因，諸結使等相依有力增長世間因故，堅著妄執決定成就世間因故，離實諦見故無利益他心故，貪著世樂故。

「彼諸外道雖有施

【現代漢語翻譯】現代漢語譯本：生滅（生起和滅去）則老死憂悲苦惱滅，這樣就只有大苦聚集的滅盡。彌勒（Maitreya）！像這樣，諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）最終成就般若波羅蜜（Prajnaparamita，智慧的完成）。「彌勒（Maitreya）！這被稱為諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）最終成就八法，不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），在勝進之法中不退轉，行菩薩行時降伏一切諸魔怨敵，如實地知曉一切法自體之相，對於諸世間心不疲倦，因為心不疲倦的緣故不依賴他智，迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。」佛說完這部經后，彌勒菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva，彌勒大菩薩），以及其餘的諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）、比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾）、天（Deva，天神）、龍（Naga，龍族）、夜叉（Yaksa，夜叉）、乾闥婆（Gandharva，香神）、阿修羅（Asura，阿修羅）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人非人等，一切大眾聽聞佛所說，都非常歡喜，信受奉行。彌勒菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva，彌勒大菩薩）所問經論卷第一歸命彌勒世尊。問：『為什麼如來說這部修多羅（Sutra，經）？』答：『舍等四句，示現佈施、持戒、修行之相三種功德，這是菩薩（Bodhisattva）、外道、聲聞（Sravaka，阿羅漢）、辟支佛（Pratyekabuddha，緣覺）共同修習的法；深心等四句，示現這四法唯有菩薩（Bodhisattva）才能真正做到，不與外道、聲聞（Sravaka，阿羅漢）、辟支佛（Pratyekabuddha，緣覺）共同修習，所以如來說這部修多羅（Sutra，經）。佈施示現佈施的功德，遠離殺生等示現持戒的功德，慈悲等二句示現修行的功德。此義如何理解呢？因為有外道凡夫，遠離善知識、不聽聞正法、不善於思惟、不能如教奉行，所以妄執常見等能聚集業因，諸結使等相互依存，有力地增長世間因，因此堅固地執著妄想，決定成就世間因，遠離真實的諦見，所以沒有利益他人的心，貪著世俗的快樂。『那些外道雖然也有佈施』

【English Translation】 English version: With the cessation of arising and ceasing, old age, death, sorrow, grief, suffering, and distress cease; thus, only the accumulation of great suffering ceases. Maitreya! Thus, all Bodhisattva-Mahasattvas (great beings) ultimately accomplish Prajnaparamita (perfection of wisdom). 『Maitreya! This is called the ultimate accomplishment of eight qualities by all Bodhisattva-Mahasattvas (great beings), not regressing from Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment), not regressing or turning back in the superior Dharma, subduing all demonic enemies while practicing the Bodhisattva path, truly knowing the self-nature of all dharmas, not becoming weary in mind towards all worlds, and because the mind is not weary, not relying on the wisdom of others, quickly accomplishing Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment).』 After the Buddha spoke this Sutra, Maitreya Bodhisattva-Mahasattva (the great Bodhisattva Maitreya), and all the other Bodhisattva-Mahasattvas (great beings), Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (laymen), Upasikas (laywomen), Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpentine deities), humans and non-humans, and all the great assembly, hearing what the Buddha said, were all greatly pleased, believed, accepted, and practiced it. The First Scroll of the Sutra on the Questions of Maitreya Bodhisattva-Mahasattva (the great Bodhisattva Maitreya) Homage to the World-Honored Maitreya. Question: 『Why did the Thus Come One (Tathagata) speak this Sutra?』 Answer: 『The four phrases beginning with 'giving' show the three kinds of merits of giving, discipline, and practice. These are the common practices of Bodhisattvas (enlightenment beings), non-Buddhists, Sravakas (hearers), and Pratyekabuddhas (solitary Buddhas). The four phrases beginning with 'profound mind' show that these four practices are only practiced by Bodhisattvas (enlightenment beings), not shared with non-Buddhists, Sravakas (hearers), and Pratyekabuddhas (solitary Buddhas). Therefore, the Thus Come One (Tathagata) spoke this Sutra. Giving shows the merit of giving, abstaining from killing shows the merit of discipline, and the two phrases of compassion show the merit of practice. What is the meaning of this? Because there are non-Buddhist ordinary people who are far from good teachers, do not hear the true Dharma, do not think well, and do not practice as taught, they falsely cling to the view of permanence, which can accumulate the causes of karma. The afflictions and so on rely on each other, powerfully increasing the causes of the world. Therefore, they firmly cling to delusions, determined to accomplish the causes of the world, far from the true view of reality, so they have no mind to benefit others, and they are greedy for worldly pleasures. 『Although those non-Buddhists also have giving』

等善根種子，以疑悔故，愛水潤識，住五取陰地，無明土覆時節和合能生識牙，次第增長成世間果。又聲聞、辟支佛人親近善知識，從已度生死海、欲度生死海人，聞說世間過患、復自少見，厭世間苦、樂涅槃樂，欲舍世間、追求出道，雖不取施等功德而亦不離施等功德，能伏煩惱得上勝法。以是義故，雖復修集施等善法，以無四法故，不得大菩提。

「又，菩薩人畢竟具足成就八法，建立大事、荷負重擔，親近真善知識，深見世間過患、知涅槃寂靜，為眾生故不厭世間苦，初發菩提心不失因故，深心成就；舍自身樂為利益眾生故，修行施等功德迴向大菩提，依方便力增長微少施等功德，能護自身不墮聲聞辟支佛地；以究竟成就般若波羅蜜故，能清凈施等功德，令住菩薩道，示現深心等四句，能攝取施等四句，為菩薩不同法，能得一切種智，是故如來說此修多羅。」

問曰：「復以何義，如來說此修多羅？」

答曰：「為遮無因、顛倒因，隨順正因果，是故如來說此修多羅。此義云何？言不退阿耨多羅三藐三菩提者，以深心成就故，此明何義？以諸菩薩摩訶薩見法界時即得永離菩提心障，謂身見等一切煩惱，出過聲聞、辟支佛地入菩薩位，起于初地，菩提之心不失因故，證得深心，是故名為不退阿

【現代漢語翻譯】現代漢語譯本：這樣的善根種子，因為疑惑和後悔的緣故，被愛慾之水滋潤，使意識停留在由五種聚合而成的苦惱之地（五取陰地），在無明的土壤覆蓋下，時節因緣和合就能生出意識的萌芽，逐漸增長成為世間的果報。另外，聲聞（Śrāvaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，無師自悟的修行者）之人親近善知識，從已經度過生死苦海或想要度過生死苦海的人那裡，聽聞世間的過患，又因為自己見識淺薄，厭惡世間的痛苦，喜愛涅槃（Nirvāṇa，解脫）的快樂，想要捨棄世間，追求出世之道，雖然不刻意追求佈施等功德，但也離不開佈施等功德，能夠降伏煩惱，獲得殊勝的佛法。因為這個緣故，即使修集佈施等善法，因為沒有四種殊勝的因緣，也不能證得大菩提（Mahābodhi，無上正等正覺）。而且，菩薩（Bodhisattva，立志成佛的修行者）之人畢竟具足成就八種殊勝的法，建立偉大的事業，承擔沉重的責任，親近真正的善知識，深刻地認識到世間的過患，知道涅槃的寂靜，爲了救度眾生的緣故不厭惡世間的痛苦，最初發起的菩提心不會失去，因此深心得以成就；捨棄自身的快樂，爲了利益眾生的緣故，修行佈施等功德，並將這些功德迴向于大菩提，依靠方便之力增長微小的佈施等功德，能夠保護自身不墮落到聲聞、辟支佛的境界；因為究竟成就般若波羅蜜（Prajñāpāramitā，智慧到彼岸）的緣故，能夠清凈佈施等功德，使之安住在菩薩道上，示現深心等四句，能夠攝取佈施等四句，作為菩薩不同於其他修行者的法門，能夠證得一切種智（Sarvajñāna，對一切事物和一切道理的智慧），所以如來（Tathāgata，佛的稱號之一）宣說這部經。有人問：『佛陀又因為什麼意義，宣說這部經呢？』回答說：『爲了遮止無因、顛倒因，隨順正因果，所以如來說這部經。』這是什麼意思呢？經中說『不退轉于阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）』，是因為深心成就的緣故。這說明什麼意義呢？說明諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）在見到法界（Dharmadhātu，諸法本體）的時候，就能永遠脫離菩提心的障礙，也就是身見等一切煩惱，超越聲聞、辟支佛的境界，進入菩薩的位次，開始進入初地（Bhūmi，菩薩修行的階位），因為菩提之心不會失去，所以證得深心，因此稱為不退轉。

【English Translation】 English version: Such seeds of good roots, due to doubt and regret, are moistened by the water of craving, causing consciousness to dwell in the realm of the five aggregates of clinging (pañca-upādāna-skandha-bhūmi), covered by the soil of ignorance. When the time and conditions are harmonious, they can sprout the seed of consciousness, gradually growing into worldly fruits. Furthermore, those who are Śrāvakas (disciples who learn and practice the Dharma by hearing) and Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own) associate with virtuous friends, hearing from those who have already crossed the sea of birth and death or desire to cross it, about the faults of the world. Because of their limited understanding, they detest the suffering of the world, delight in the bliss of Nirvāṇa (liberation), and desire to abandon the world and pursue the path of liberation. Although they do not intentionally seek merits such as giving, they are not separate from such merits. They are able to subdue afflictions and attain superior Dharma. For this reason, even if they cultivate good deeds such as giving, they cannot attain Mahābodhi (supreme enlightenment) because they lack the four special conditions. Moreover, Bodhisattvas (beings who aspire to Buddhahood) ultimately possess and accomplish eight excellent qualities, establish great undertakings, bear heavy responsibilities, associate with true virtuous friends, deeply perceive the faults of the world, and know the tranquility of Nirvāṇa. For the sake of sentient beings, they do not detest the suffering of the world. Because the initial Bodhicitta (the mind of enlightenment) is not lost, their profound mind is accomplished. They relinquish their own happiness for the benefit of sentient beings, cultivate merits such as giving, and dedicate these merits to Mahābodhi. Relying on the power of skillful means, they increase even small acts of giving, protecting themselves from falling into the realm of Śrāvakas and Pratyekabuddhas. Because they ultimately accomplish Prajñāpāramitā (the perfection of wisdom), they can purify merits such as giving, causing them to abide on the Bodhisattva path. The four phrases beginning with 'profound mind' can encompass the four phrases beginning with 'giving,' serving as the unique Dharma of Bodhisattvas, enabling them to attain Sarvajñāna (omniscience). Therefore, the Tathāgata (one of the titles of the Buddha) speaks this sutra. Someone asks: 'For what further reason does the Tathāgata speak this sutra?' The answer is: 'To prevent causelessness and inverted causes, and to accord with the correct cause and effect, the Tathāgata speaks this sutra.' What does this mean? The sutra says 'non-retrogression from Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment)' because the profound mind is accomplished. What does this signify? It signifies that when Bodhisattva-mahāsattvas (great Bodhisattvas) see the Dharmadhātu (the realm of reality), they can permanently be free from the obstacles to Bodhicitta, which are all afflictions such as self-view, surpassing the realms of Śrāvakas and Pratyekabuddhas, entering the Bodhisattva stage, and beginning to enter the first Bhūmi (stage of Bodhisattva practice). Because the mind of enlightenment is not lost, they attain the profound mind, and therefore are called non-retrogressing.

耨多羅三藐三菩提。

「又言不轉者，以證勝法故。此明何義？以成就施行故。此復何義？以起無損害心根本業道，攝取上上勝行，是故不轉離根本業道修行施等行一切處不退，以是義故名為不轉。

「又言行菩薩行時降伏一切諸魔怨敵者，以善知迴向方便心成就故。此明何義？略說四魔，謂煩惱魔、陰魔、死魔及以天魔，唯煩惱魔以為根本，依煩惱魔有餘三魔。何以故？以諸凡夫煩惱纏心，依此煩惱所纏之心，樂於世間求彼處樂，佈施等法迴向天道。以此義故，為彼陰魔、死魔所纏系屬天魔。是故菩薩斷身見等一切煩惱，復能遠離不活等畏，舍自身樂，為欲利益諸眾生故，修集慈悲佈施等行善根功德，皆悉迴向薩婆若智，遠離一切諸魔惡道，是故名為行菩薩行時降伏一切諸魔怨敵。

「又言于諸世間心不疲惓者，以大慈大悲心成就故。此明何義？以諸菩薩摩訶薩，常為世間一切眾生愚箭所射心受苦惱，以大慈大悲心成就故，見眾生利即是己利，是故大慈大悲心生，則能利益一切眾生，是故名為于諸世間心不疲惓。

「又言如實知一切法自體相者，以方便成就故。此明何義？以知諸法自相同相故。此復何義？以諸菩薩善知世諦、善知第一義諦方便，是故不著有無二邊。此明何義？菩薩雖見識

【現代漢語翻譯】現代漢語譯本：阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。

『又說不退轉，是因為證得了殊勝之法。』這說明什麼含義？因為成就了施行。這又是什麼含義？因為生起了無損害之心的根本業道，攝取了上上殊勝之行，所以不退轉，遠離根本業道，修行佈施等行，在一切處都不會退轉，因為這個緣故，稱為不退轉。

『又說行菩薩行時降伏一切諸魔怨敵，』是因為善於瞭解迴向的方便心成就的緣故。這說明什麼含義？簡略地說有四魔，即煩惱魔、陰魔、死魔以及天魔，只有煩惱魔是根本，依靠煩惱魔才有其餘三魔。為什麼呢？因為凡夫的內心被煩惱纏繞，依靠這被煩惱纏繞的內心，樂於在世間追求那些地方的快樂，將佈施等法迴向天道。因為這個緣故，被陰魔、死魔所纏繞，隸屬於天魔。所以菩薩斷除身見等一切煩惱，又能遠離不活等畏懼，捨棄自身的快樂，爲了利益一切眾生的緣故，修集慈悲佈施等行善根功德，都回向薩婆若智（Sarvajna-智，一切智），遠離一切諸魔惡道，所以稱為行菩薩行時降伏一切諸魔怨敵。

『又說對於諸世間心不疲倦，』是因為大慈大悲心成就的緣故。這說明什麼含義？因為諸位菩薩摩訶薩，常常被世間一切眾生的愚癡之箭所射，內心遭受苦惱，因為大慈大悲心成就的緣故，見到眾生的利益就是自己的利益，所以大慈大悲心生起，就能利益一切眾生，所以稱為對於諸世間心不疲倦。

『又說如實知一切法自體相，』是因為方便成就的緣故。這說明什麼含義？因為知道諸法的自相和共相的緣故。這又是什麼含義？因為諸位菩薩善於瞭解世俗諦、善於瞭解第一義諦的方便，所以不執著于有無二邊。這說明什麼含義？菩薩雖然見到識

【English Translation】 English version: Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).

'Furthermore, it is said to be irreversible because of attaining the superior Dharma.' What does this mean? It means achieving the practice of giving. What does this further mean? It means that by generating the fundamental karmic path of a mind without harm, and embracing increasingly superior practices, one does not regress. By staying away from the fundamental karmic path, practicing giving and other practices, one does not regress in any situation. For this reason, it is called irreversible.

'Furthermore, it is said that while practicing the Bodhisattva path, one subdues all demonic enemies,' because of the accomplishment of a mind that is skilled in understanding the means of dedication. What does this mean? Briefly speaking, there are four demons: the demon of afflictions, the demon of the aggregates, the demon of death, and the demon of the heavens. Only the demon of afflictions is fundamental; the other three demons rely on the demon of afflictions. Why? Because the minds of ordinary beings are entangled by afflictions. Relying on this mind entangled by afflictions, they delight in seeking pleasure in the world, dedicating their acts of giving and other practices to the heavenly realms. For this reason, they are entangled by the demon of the aggregates and the demon of death, and are subject to the demon of the heavens. Therefore, Bodhisattvas sever all afflictions such as the view of self, and are able to stay away from fears such as the fear of not surviving. They abandon their own pleasures for the sake of benefiting all sentient beings, cultivating loving-kindness, compassion, giving, and other virtuous roots and merits, dedicating all of them to Sarvajna-智 (Sarvajna-jnana, all-knowing wisdom), staying away from all demonic evil paths. Therefore, it is called subduing all demonic enemies while practicing the Bodhisattva path.

'Furthermore, it is said that one's mind does not become weary towards all worlds,' because of the accomplishment of great loving-kindness and great compassion. What does this mean? It means that all Bodhisattva-Mahasattvas are constantly pierced by the arrows of ignorance of all sentient beings in the world, and their minds suffer. Because of the accomplishment of great loving-kindness and great compassion, they see the benefit of sentient beings as their own benefit. Therefore, when great loving-kindness and great compassion arise, they are able to benefit all sentient beings. Therefore, it is called not becoming weary towards all worlds.

'Furthermore, it is said that one knows the intrinsic nature of all dharmas as they truly are,' because of the accomplishment of skillful means. What does this mean? It means knowing the self-nature and common nature of all dharmas. What does this further mean? It means that all Bodhisattvas are skilled in understanding the conventional truth and skilled in understanding the means of the ultimate truth. Therefore, they do not cling to the two extremes of existence and non-existence. What does this mean? Although Bodhisattvas see consciousness

境界事，而先已觀察識境界事。何以故？以常不捨第一義諦深心力故，是故不墮著有邊見，雖常不捨第一義諦、而常善知世諦之事。何以故？以常明見諸有為行不捨世間心念言說故，是故不墮著無邊見。以能善知此二種義，是故名為如實知一切法自體相。

「又言以心不疲惓故，不依他智，速疾成就阿耨多羅三藐三菩提者，以般若波羅蜜成就故。此明何義？以諸菩薩摩訶薩般若觀察有為法故。此復何義？菩薩觀察諸有為行，無人無眾生無主無自在，迭共相因增長有力，依于本業造一切業，猶如幻師所作幻人，往來跳躑種種技術無疲惓者，是故名為以心不疲惓故。又心不疲惓者，以離眾生相故。此明何義？有為諸行一切無實，唯有種種諸業使行他力相依故，能成就有為諸行。是故菩薩知有為法實無神我，而不依他智，隨所修行，皆以毗離耶波羅蜜增長成辦，速疾成就阿耨多羅三藐三菩提。以諸菩薩摩訶薩求薩婆若，示現遠離無因、顛倒因，隨順正因果，是故如來說此修多羅。」

問曰：「復以何義如來說此修多羅？」

答曰：「依不定聚菩薩求定聚故，成就何等行得入正定聚，示現彼菩薩入正定聚修正因行，是故如來說此修多羅。此義云何？菩薩未證初地正位，雖無量劫習集善根，而未能得不退轉位

【現代漢語翻譯】現代漢語譯本：對於境界之事，（菩薩）首先已經觀察和認識了境界之事。為什麼呢？因為（菩薩）常常不捨棄第一義諦（paramārtha-satya，最高的真理）的深刻心力，所以不墮入執著于『有』的邊見。雖然常常不捨棄第一義諦，卻常常善於瞭解世俗諦（saṃvṛti-satya，世俗的真理）的事情。為什麼呢？因為（菩薩）常常明瞭地觀察到諸有為行（saṃskṛta，因緣和合而成的現象）不捨棄世間的心念和言說，所以不墮入執著于『無』的邊見。因為能夠善於瞭解這兩種意義，所以被稱為如實地知曉一切法的自體相。又說因為『心不疲倦』，所以不依賴他人的智慧，迅速成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），這是因為般若波羅蜜（prajñā-pāramitā，智慧到彼岸）成就的緣故。這說明了什麼意義呢？說明諸位菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）用般若來觀察有為法（saṃskṛta）。這又說明了什麼意義呢？菩薩觀察諸有為行，認為其中無人、無眾生、無主宰、無自在，而是互相依賴，共同作用，增長力量，依靠根本的業力來造作一切業，就像幻術師所製造的幻人，往來跳躍，展現各種技藝而不知疲倦一樣，所以稱為『以心不疲倦』。而且，心不疲倦，是因為遠離眾生相的緣故。這說明了什麼意義呢？有為的諸行一切都是虛幻不實的，只有種種的業力驅使它們執行，互相依賴，才能成就這些有為的諸行。因此，菩薩知道有為法實際上沒有神我，而不依賴他人的智慧，隨著自己的修行，都用毗離耶波羅蜜（vīrya-pāramitā，精進到彼岸）來增長和成就，迅速成就阿耨多羅三藐三菩提。因為諸位菩薩摩訶薩爲了求得薩婆若（sarvajña，一切智），示現遠離無因、顛倒因，隨順正因果，所以如來說這部修多羅（sūtra，經）。（有人）問道：『世尊又因為什麼意義而說這部修多羅呢？』（佛）回答說：『爲了讓不定聚（aniyata-rāśi，不決定者）的菩薩求得定聚（niyata-rāśi，決定者）的果位，（爲了說明）成就什麼樣的修行才能進入正定聚（samyaktva-niyata-rāśi，正決定者），示現那位菩薩進入正定聚后修正因之行，所以如來說這部修多羅。』這意義是什麼呢？菩薩在沒有證得初地（prathamā bhūmi，歡喜地）的正位之前，雖然經過無量劫積累善根，卻仍然不能得到不退轉位（avaivartika）。

【English Translation】 English version: Regarding matters of realms, (the Bodhisattva) has already observed and recognized the matters of realms. Why? Because (the Bodhisattva) constantly does not abandon the profound power of mind of the First Truth (paramārtha-satya), therefore, does not fall into the extreme view of attachment to 'existence'. Although constantly not abandoning the First Truth, (the Bodhisattva) constantly knows well the matters of the Conventional Truth (saṃvṛti-satya). Why? Because (the Bodhisattva) constantly clearly sees that all conditioned phenomena (saṃskṛta) do not abandon worldly thoughts and speech, therefore, does not fall into the extreme view of attachment to 'non-existence'. Because (the Bodhisattva) is able to understand well these two meanings, therefore, is called truly knowing the self-nature aspect of all dharmas. Furthermore, it is said that because of 'unwearied mind', (the Bodhisattva) does not rely on the wisdom of others, and quickly achieves Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), because of the perfection of Prajñā-pāramitā (perfection of wisdom). What meaning does this explain? It explains that all Bodhisattva-mahāsattvas (great Bodhisattvas) observe conditioned dharmas (saṃskṛta) with prajñā. What meaning does this further explain? The Bodhisattva observes all conditioned phenomena, considering that there is no person, no sentient being, no master, no self-existence, but rather they mutually depend on each other, jointly act, increase in strength, and rely on fundamental karma to create all actions, just like the illusory people created by a magician, who come and go, jump and leap, displaying various skills without weariness. Therefore, it is called 'unwearied mind'. Moreover, unwearied mind is because of being apart from the appearance of sentient beings. What meaning does this explain? All conditioned phenomena are unreal and insubstantial; only various karmic forces drive them to operate, mutually dependent, in order to accomplish these conditioned phenomena. Therefore, the Bodhisattva knows that conditioned dharmas actually have no self, and without relying on the wisdom of others, following their own practice, all are increased and accomplished by Vīrya-pāramitā (perfection of diligence), quickly achieving Anuttarā-samyak-saṃbodhi. Because all Bodhisattva-mahāsattvas seek Sarvajña (all-knowing wisdom), demonstrating being apart from causelessness and inverted causes, and following right causes and effects, therefore, the Thus Come One speaks this Sutra (sūtra). (Someone) asks: 'For what meaning does the Thus Come One speak this Sutra?' (The Buddha) answers: 'In order to allow Bodhisattvas of the Undecided Group (aniyata-rāśi) to seek the state of the Decided Group (niyata-rāśi), (in order to explain) what kind of practice must be accomplished to enter the Rightly Decided Group (samyaktva-niyata-rāśi), demonstrating that Bodhisattva entering the Rightly Decided Group and cultivating the practice of right causes, therefore, the Thus Come One speaks this Sutra.' What is the meaning of this? Before a Bodhisattva has attained the correct position of the First Ground (prathamā bhūmi), although having accumulated roots of goodness for countless kalpas, they still cannot attain the state of non-retrogression (avaivartika).

、未得畢竟無怖畏處，心未安隱，常為世間苦惱所逼。未得菩提心根本慈悲心力，未得增上力故，以世間道智觀察十二因緣，如實觀有為行，以依世間道觀寂靜法界，求大涅槃無方便智故，墮聲聞、辟支佛地。若墮聲聞、辟支佛地有三種失。何等為三？一者、退失一切大乘善根種子；二者、退失能與一切眾生樂因；三者、退失薩婆若智。以是義故，如來經中說言：『迦葉！譬如一切世間天人，雖復修治偽琉璃珠，而彼偽珠終不能作真琉璃寶。如是，迦葉！一切聲聞修戒定慧，及頭陀等一切功德，終不能得坐于道場成阿耨多羅三藐三菩提。迦葉！譬如修治大毗琉璃，隨意能得無量百千萬億珍寶。如是，迦葉！修菩薩行故能出生一切聲聞辟支佛等及以人天。』依此義故，如來《寶積經》中說，菩薩有四種非善知識。何等為四？一者、求聲聞人但欲自度；二者、求緣覺人喜樂小事；三者、讀外經典路伽耶等；四者、習學一切文辭嚴飾。所有親近此四種者，但增世利不增法利。

「復有經中，大德迦葉白文殊師利：『有五逆人能發阿耨多羅三藐三菩提心，修諸功德證大菩提，而羅漢不能。譬如根敗之人於五欲境界無所能為、無所增益，如是聲聞、辟支佛人離諸結使，於一切佛法無所能為、無所增益，無如是觀察佛法力。

【現代漢語翻譯】現代漢語譯本：未能獲得究竟無怖畏之處，內心未能安定，常常被世間的苦惱所逼迫。未能獲得菩提心的根本——慈悲心力，未能獲得增上的力量，因此以世間的道智觀察十二因緣，如實地觀察有為之行，憑藉依於世間道的觀察來尋求寂靜的法界，因為沒有方便的智慧，所以墮入聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）、辟支佛（Pratyekabuddha，無師自悟的修行者）的境界。如果墮入聲聞、辟支佛的境界，有三種過失。哪三種呢？一是退失一切大乘善根的種子；二是退失能夠給予一切眾生快樂的原因；三是退失薩婆若智（Sarvajñā，一切智）。因為這個緣故，如來在經中說：『迦葉（Kāśyapa，佛陀的弟子名）！譬如一切世間的天人，即使修治偽造的琉璃珠，那偽造的珠子終究不能成為真正的琉璃寶。像這樣，迦葉！一切聲聞修習戒定慧，以及頭陀（dhūta，苦行）等一切功德，終究不能夠坐在道場成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。迦葉！譬如修治大的毗琉璃，隨意能夠得到無量百千萬億的珍寶。像這樣，迦葉！修菩薩行，就能夠出生一切聲聞、辟支佛等以及人天。』依據這個意義，如來在《寶積經》中說，菩薩有四種非善知識。哪四種呢？一是求聲聞的人，只想要自我解脫；二是求緣覺的人，喜歡微小的事情；三是讀外道的經典，如路伽耶（Lokāyata，順世論）等；四是學習一切文辭的華麗裝飾。所有親近這四種人的人，只會增加世俗的利益，不會增加佛法的利益。

『又有經中，大德迦葉問文殊師利（Mañjuśrī，智慧的象徵）：『有犯五逆罪（pañcānantarya，殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的人，能夠發起阿耨多羅三藐三菩提心，修習各種功德，證得大菩提，而阿羅漢（Arhat，斷盡煩惱的聖者）卻不能。譬如根敗壞的人，對於五欲（pañca kāmaguṇāḥ，色、聲、香、味、觸）的境界無所作為、沒有增益，像這樣，聲聞、辟支佛的人遠離各種煩惱，對於一切佛法無所作為、沒有增益，沒有這樣觀察佛法的力量。』

【English Translation】 English version: Having not attained the ultimate place free from fear, the mind is not at peace, and is constantly oppressed by worldly suffering. Having not attained the root of Bodhicitta (bodhicitta, the mind of enlightenment) – the power of compassion, and having not attained the power of enhancement, therefore, observing the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) with worldly wisdom, truly observing conditioned actions, seeking the peaceful Dharma realm by relying on worldly observation, and because of lacking expedient wisdom, one falls into the realm of Śrāvakas (Śrāvaka, disciples who learn and practice the teachings of the Buddha) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas who attain enlightenment on their own). If one falls into the realm of Śrāvakas and Pratyekabuddhas, there are three losses. What are the three? First, the loss of the seeds of all Mahāyāna (Mahāyāna, the Great Vehicle) virtuous roots; second, the loss of the cause of giving happiness to all sentient beings; third, the loss of Sarvajñā (Sarvajñā, all-knowing wisdom). For this reason, the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) said in the sutras: 'Kāśyapa (Kāśyapa, one of the Buddha's disciples)! For example, all the gods and humans in the world, even if they repair and polish imitation lapis lazuli beads, those imitation beads can never become genuine lapis lazuli treasures. Likewise, Kāśyapa! All Śrāvakas who cultivate precepts, concentration, and wisdom, as well as all the virtues of dhūta (dhūta, ascetic practices), will never be able to sit in the Bodhimaṇḍa (Bodhimaṇḍa, the place of enlightenment) and attain anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). Kāśyapa! For example, by repairing and polishing great beryl, one can obtain countless hundreds of thousands of millions of treasures at will. Likewise, Kāśyapa! By cultivating the Bodhisattva (Bodhisattva, an enlightenment being) path, one can give birth to all Śrāvakas, Pratyekabuddhas, and humans and gods.' Based on this meaning, the Tathāgata said in the Ratnakūṭa Sūtra: 'Bodhisattvas have four kinds of non-virtuous friends. What are the four? First, those who seek to be Śrāvakas only want to liberate themselves; second, those who seek to be Pratyekabuddhas delight in small matters; third, those who read external scriptures such as Lokāyata (Lokāyata, materialism); fourth, those who study all kinds of ornate literary embellishments. All those who associate with these four kinds of people only increase worldly benefits and do not increase Dharma benefits.'

'Furthermore, in another sutra, the great virtuous Kāśyapa asked Mañjuśrī (Mañjuśrī, the embodiment of wisdom): 'Are there people who commit the five heinous crimes (pañcānantarya, patricide, matricide, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha) who can generate the mind of anuttarā-samyak-saṃbodhi, cultivate various merits, and attain great Bodhi (Bodhi, enlightenment), while Arhats (Arhat, a perfected being who has eliminated all defilements) cannot? For example, a person whose roots are ruined can do nothing and gain nothing in the realm of the five desires (pañca kāmaguṇāḥ, forms, sounds, smells, tastes, and tactile objects); likewise, Śrāvakas and Pratyekabuddhas, having abandoned all afflictions, can do nothing and gain nothing in all the Buddha-Dharma, and do not have the power to observe the Buddha-Dharma in this way.'

是故，文殊師利！一切凡夫報如來恩，非聲聞也。何以故？凡夫之人聞佛功德，為不斷絕三寶種故，能發阿耨多羅三藐三菩提心；聲聞之人雖復終身聞諸佛法十力四無畏等，而不能發阿耨多羅三藐三菩提心。』

「又《般若波羅蜜經》中說：『諸天子！未發阿耨多羅三藐三菩提心者，彼人應發大菩提心。已入聲聞辟支佛位，不能復發阿耨多羅三藐三菩提心。何以故？一切聲聞、辟支佛等斷生死流，不能數數受生世間。發阿耨多羅三藐三菩提心諸菩薩摩訶薩，于初地中見實諦故，發阿耨多羅三藐三菩提心，不失因故攝得深心。以般若波羅蜜如實攝取修戒行等，不著身命唯為利益眾生，修行彼時名為不退轉菩薩。』

「應知！是故如來十地修多羅中說：『菩薩生如是心，即時過凡夫地入菩薩位，生在佛家種姓尊貴，無可譏嫌過一切世間道，善住菩薩法中，善住菩薩正處，入三世平等真如法中。如來種中畢定究竟阿耨多羅三藐三菩提。菩薩住如是法，名住菩薩歡喜地。』

「以不動法故過五怖畏，所謂：不活畏、惡名畏、死畏、墮惡道畏、大眾威德畏，彼皆遠離。何以故？是諸菩薩離我等相故。過凡夫地者，彼過有九種。應知！入菩薩位者，位過，初成出世間心，如始住胎相似法故。生在佛家者，家過，

【現代漢語翻譯】現代漢語譯本：因此，文殊師利（Manjushri，菩薩名）！一切凡夫報答如來（Tathagata，佛的稱號）的恩德，不是聲聞（Śrāvaka，小乘修行者）所能做到的。為什麼呢？凡夫之人聽聞佛的功德，爲了不斷絕三寶（佛、法、僧）的種子，能夠發起阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）；聲聞之人即使終身聽聞諸佛的佛法，如十力（Daśabala，佛的十種力量）、四無畏（Caturbhiḥ vaiśāradyaiḥ，佛的四種無所畏懼的品質）等，也不能發起阿耨多羅三藐三菩提心。

又《般若波羅蜜經》（Prajñāpāramitā Sūtra，般若智慧的經典）中說：『諸天子！未發起阿耨多羅三藐三菩提心的人，他們應當發起大菩提心。已經進入聲聞、辟支佛（Pratyekabuddha，緣覺）果位的人，不能再次發起阿耨多羅三藐三菩提心。為什麼呢？一切聲聞、辟支佛等斷絕生死流轉，不能頻繁地在世間受生。發起阿耨多羅三藐三菩提心的諸菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），在初地（Bhūmi，菩薩的修行階段）中見到真實諦理的緣故，發起阿耨多羅三藐三菩提心，因為不失根本原因而攝取獲得甚深之心。以般若波羅蜜如實地攝取修戒行等，不執著于自身性命，只爲了利益眾生，修行那時被稱為不退轉菩薩（Avaivartika Bodhisattva，不會退轉的菩薩）。』

應知！因此如來在十地修多羅（Daśabhūmika Sūtra，描述菩薩十地的經典）中說：『菩薩生起這樣的心，立即超過凡夫地進入菩薩位，生在佛家種姓尊貴，沒有可以譏諷嫌棄之處，超過一切世間道，善於安住于菩薩法中，善於安住于菩薩的正道，進入三世平等的真如法中。在如來種性中必定究竟阿耨多羅三藐三菩提。菩薩安住于這樣的法中，名為安住于菩薩歡喜地（Pramuditā-bhūmi，菩薩十地中的第一地）。』

因為不動搖的法，所以超越五種怖畏，所謂：不活畏、惡名畏、死畏、墮惡道畏、大眾威德畏，他們都遠離這些怖畏。為什麼呢？因為這些菩薩遠離我等之相的緣故。超過凡夫地的人，他們超過了九種過失。應當知道！進入菩薩位的人，是位過，最初成就出世間心，如開始住胎相似的緣故。生在佛家的人，是家過。

【English Translation】 English version: Therefore, Manjushri (Manjushri, name of a Bodhisattva)! All ordinary beings repay the kindness of the Tathagata (Tathagata, title of a Buddha), which is not something that Śrāvakas (Śrāvaka, practitioners of the Lesser Vehicle) can do. Why? Ordinary beings, upon hearing the merits of the Buddha, are able to generate the Anuttarā-samyak-saṃbodhi-citta (Anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment) in order to prevent the Three Jewels (Buddha, Dharma, Sangha) from being cut off. Śrāvakas, even if they hear the Buddhas' teachings, such as the Ten Powers (Daśabala, the ten powers of a Buddha) and the Four Fearlessnesses (Caturbhiḥ vaiśāradyaiḥ, the four qualities of fearlessness of a Buddha), throughout their lives, are unable to generate the Anuttarā-samyak-saṃbodhi-citta.

Furthermore, the Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra, a scripture on the wisdom of Prajna) says: 'O sons of the gods! Those who have not generated the Anuttarā-samyak-saṃbodhi-citta should generate the great Bodhi-citta. Those who have already entered the stage of Śrāvakas and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) cannot generate the Anuttarā-samyak-saṃbodhi-citta again. Why? All Śrāvakas and Pratyekabuddhas have cut off the stream of birth and death and cannot be reborn frequently in the world. Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great Bodhisattvas) who generate the Anuttarā-samyak-saṃbodhi-citta, because they see the true reality in the first Bhūmi (Bhūmi, stage of a Bodhisattva's practice), generate the Anuttarā-samyak-saṃbodhi-citta, and because they do not lose the fundamental cause, they acquire a profound mind. With Prajñāpāramitā, they truly embrace the practice of precepts and conduct, not being attached to their own lives, but only for the benefit of sentient beings, and at that time, their practice is called a Non-retrogressing Bodhisattva (Avaivartika Bodhisattva, a Bodhisattva who does not regress).'

It should be known! Therefore, the Tathagata says in the Daśabhūmika Sūtra (Daśabhūmika Sūtra, a scripture describing the ten stages of a Bodhisattva): 'When a Bodhisattva generates such a mind, he immediately transcends the stage of ordinary beings and enters the Bodhisattva stage, being born into the noble lineage of the Buddha's family, without any cause for criticism or disdain, surpassing all worldly paths, dwelling well in the Dharma of the Bodhisattvas, dwelling well in the correct path of the Bodhisattvas, and entering the true suchness of the three times. In the lineage of the Tathagata, he will definitely attain Anuttarā-samyak-saṃbodhi. A Bodhisattva who dwells in such a Dharma is called dwelling in the Joyful Ground of the Bodhisattvas (Pramuditā-bhūmi, the first of the ten Bodhisattva grounds).'

Because of the unmoving Dharma, they transcend the five fears, namely: the fear of not surviving, the fear of a bad reputation, the fear of death, the fear of falling into evil realms, and the fear of the power and virtue of the assembly; they are all far from these fears. Why? Because these Bodhisattvas are far from the appearance of self and others. Those who transcend the stage of ordinary beings have transcended nine kinds of faults. It should be known! Those who enter the Bodhisattva stage, it is a transcendence of stage, initially achieving the mind of transcending the world, like the initial dwelling in the womb. Those who are born into the Buddha's family, it is a transcendence of family.

以依方便般若生家，生相似法故。種姓尊貴無可譏嫌者，種姓過，以大乘行生，子相似法故。過一切世間道者，出過，以世間道不能攝取出道，生相似法故。入出世間道者，入過，以出世間道攝取入道，生相似法故。善住菩薩法中者，身過，以大悲為體，于作他事即是己事，自身體相似法故。善住菩薩正處者，處過，不捨世間、方便不染、善巧正住，生住處相似法故。入三世平等真如法中者，業過，順空聖智，生命相似法故，如來種中決定究竟阿耨多羅三藐三菩提者，畢竟過，佛種不斷究竟涅槃，道成就相似法故。如是示現凡夫生、菩薩生，入胎不相似，以有染無染故，如是次第家不相似、種姓不相似、出不相似、入不相似、身不相似、處不相似、生業不相似、成就不相似。如是尊者婆藪槃豆說畢竟成就心。有餘論師更異法釋。偈言：

「『菩薩摩訶薩，　　以生何等心，　　見世間虛妄？　　佛說彼初心。』

「此明何義？見世間虛妄者，以一切世間唯因緣生無有實體。如尊者龍樹菩薩偈言：

「『因緣和合生，　　彼法無實體，　　若無實體者，　　云何名有法？』

「聖者無盡意菩薩摩訶薩無盡經中說：『觀察因緣方便智，知一切法依因依緣和合而生。若一切法依因依緣依和合生，彼法不

【現代漢語翻譯】現代漢語譯本：以依賴方便般若（Prajna，智慧）而生於家，是因為產生了相似的法。種姓尊貴無可挑剔的人，是因為種姓的超越，以大乘（Mahayana）的修行而生，產生了與佛子相似的法。超越一切世間道的人，是因為出離的超越，世間道無法攝取和引導出離之道，產生了相似的法。進入出世間道的人，是因為進入的超越，出世間道攝取和引導進入正道，產生了相似的法。善於安住于菩薩法中的人，是因為身體的超越，以大悲（Mahakaruna）為本體，將做他人的事情視為自己的事情，產生了與自身本體相似的法。善於安住于菩薩正處的人，是因為所處之地的超越，不捨棄世間，方便而不被染污，善巧地安住，產生了與安住之處相似的法。進入三世平等真如法中的人，是因為業的超越，順應空性的聖智，產生了與生命相似的法。在如來（Tathagata）的種性中決定究竟阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的人，是因為畢竟的超越，佛種不會斷絕，最終達到涅槃（Nirvana），產生了與道成就相似的法。如此示現凡夫的生和菩薩的生，入胎的方式不相似，因為有染污和無染污的差別。如此次第，家不相似、種姓不相似、出離不相似、進入不相似、身體不相似、所處之地不相似、生業不相似、成就也不相似。如此尊者婆藪槃豆（Vasubandhu）說畢竟成就心。還有其他論師用不同的方法解釋。偈頌說：『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），以生何等心，見世間虛妄？佛說彼初心。』這說明什麼意義呢？見到世間虛妄，是因為一切世間唯有因緣而生，沒有實體。如尊者龍樹（Nagarjuna）菩薩的偈頌說：『因緣和合生，彼法無實體，若無實體者，云何名有法？』聖者無盡意菩薩摩訶薩（Akshayamati Bodhisattva-Mahasattva）在《無盡經》中說：『觀察因緣方便智，知一切法依因依緣和合而生。若一切法依因依緣依和合生，彼法不』

【English Translation】 English version: By relying on expedient Prajna (wisdom) to be born into a family, it is because similar dharmas are produced. Those whose lineage is noble and without reproach, it is because of the transcendence of lineage, being born through the practice of Mahayana (Great Vehicle), producing dharmas similar to the Buddha's offspring. Those who transcend all worldly paths, it is because of the transcendence of departure, as worldly paths cannot encompass and guide the path of departure, producing similar dharmas. Those who enter the supramundane path, it is because of the transcendence of entry, as the supramundane path encompasses and guides entry into the right path, producing similar dharmas. Those who dwell well in the Bodhisattva dharma, it is because of the transcendence of the body, with great compassion (Mahakaruna) as its essence, regarding the affairs of others as one's own, producing dharmas similar to one's own essence. Those who dwell well in the proper place of a Bodhisattva, it is because of the transcendence of the place, not abandoning the world, being expedient without being defiled, skillfully dwelling, producing dharmas similar to the place of dwelling. Those who enter the true suchness dharma of the three times, it is because of the transcendence of karma, conforming to the holy wisdom of emptiness, producing dharmas similar to life. Those who are determined to ultimately attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) within the Tathagata (Thus Come One) lineage, it is because of the ultimate transcendence, the Buddha's lineage will not be severed, ultimately reaching Nirvana (liberation), producing dharmas similar to the accomplishment of the path. Thus, the birth of ordinary beings and the birth of Bodhisattvas are shown, the manner of entering the womb is dissimilar, because of the difference between being defiled and undefiled. In this order, the family is dissimilar, the lineage is dissimilar, the departure is dissimilar, the entry is dissimilar, the body is dissimilar, the place of dwelling is dissimilar, the karma of birth is dissimilar, and the accomplishment is also dissimilar. Thus, Venerable Vasubandhu speaks of the mind of ultimate accomplishment. Other teachers explain it with different methods. The verse says: 『Bodhisattva-Mahasattva (Great Bodhisattva), with what kind of mind do they see the world as illusory? The Buddha speaks of that initial mind.』 What does this mean? Seeing the world as illusory is because all the world arises only from causes and conditions, without substance. As Venerable Nagarjuna's verse says: 『Arising from the union of causes and conditions, that dharma has no substance, if there is no substance, how can it be called a dharma?』 The Holy Akshayamati Bodhisattva-Mahasattva in the 'Inexhaustible Sutra' says: 'Observing the expedient wisdom of causes and conditions, knowing that all dharmas arise dependent on causes, dependent on conditions, and dependent on union. If all dharmas arise dependent on causes, dependent on conditions, and dependent on union, that dharma does not』

依我、人、眾生、壽命。若法非我、非人、壽命，彼法不可數為過去、現在、未來。菩薩若能如是觀察，是名菩薩摩訶薩觀察因緣和合方便智。』不依我者，此義云何？以依種種因緣法生，不依我生，以無實我體故。如眾緣生火，火體有熱，熱無實體，而因緣和合名火有熱。如是不離身根知外更有實我，以無實體故。無實體者，為同虛空？為同有為？若同虛空，即是無物；若同有為，即是無常。我、人、眾生、壽命等者，為可化眾生種種名說非有實我。

「又如經中，大海慧菩薩為聖者大悲思梵說成就一切佛法問答品中，偈言：

「『諸法因緣生，　　彼法無實體，　　法若實無體，　　彼法實不生，　　菩薩知眾生，　　如是無實際，　　依彼實際智，　　知諸法虛實。』

「以是義故，菩薩知一切法因緣和合而生，眾生無其實體。若如是者，一切世間心識皆是虛妄分別，彼菩薩心於一切法實際平等無礙智行即是初心，是故名為初發阿耨多羅三藐三菩提心。是故偈言：

「彼不見凡地，　　以彼體空故，　是故諸佛說，　　過彼凡夫地，　遠離聖人法，　　染著身見等，　住五欲資生，　　故名凡夫人。」

「此明何義？地者，彼處生凡人，是名凡夫地。此是三界中煩惱所縛處

【現代漢語翻譯】現代漢語譯本『不依賴於我(Atman，意為靈魂、真我)、人(Pudgala，意為人格、補特伽羅)、眾生(Sattva，意為有情)、壽命(Jīvita，意為生命)。如果某種法不是我、不是人、不是眾生、不是壽命，那麼這種法就不能被認為是過去、現在、未來。菩薩如果能夠這樣觀察，就叫做菩薩摩訶薩觀察因緣和合的方便智慧。』不依賴於我，這是什麼意思呢？因為一切法都是依賴於種種因緣而生，不是依賴於我而生，因為沒有真實的我的本體。比如眾多的因緣產生火，火的本體有熱，熱沒有實體，但是因緣和合就叫做火有熱。同樣，不離開身根而認為外面還有真實的「我」，因為沒有實體。沒有實體，是和虛空一樣呢？還是和有為法一樣呢？如果和虛空一樣，那就是什麼都沒有；如果和有為法一樣，那就是無常的。我、人、眾生、壽命等等，是爲了教化眾生而用種種名稱來說明沒有真實的「我」。

『又如經中，大海慧菩薩為聖者大悲思梵說成就一切佛法問答品中，偈言：

『諸法因緣生，　　彼法無實體，　　法若實無體，　　彼法實不生，　　菩薩知眾生，　　如是無實際，　　依彼實際智，　　知諸法虛實。』

『因為這個緣故，菩薩知道一切法都是因緣和合而生，眾生沒有真實的本體。如果這樣，一切世間的心識都是虛妄分別，菩薩的心對於一切法的實際平等無礙的智慧的行持就是初心，所以叫做初發阿耨多羅三藐三菩提心(Anuttarā-samyak-saṃbodhi-citta，意為無上正等正覺之心)。所以偈語說：

『彼不見凡地，　　以彼體空故，　是故諸佛說，　　過彼凡夫地，　遠離聖人法，　　染著身見等，　住五欲資生，　　故名凡夫人。』

『這說明什麼意思呢？地，就是凡人出生的地方，叫做凡夫地。這裡是三界中被煩惱束縛的地方。

【English Translation】 English version 'Not relying on Atman (soul, true self), Pudgala (person, individual), Sattva (sentient being), or Jīvita (life). If a dharma is not Atman, not Pudgala, not Sattva, not Jīvita, then that dharma cannot be counted as past, present, or future. If a Bodhisattva can observe in this way, it is called the Bodhisattva Mahasattva's wisdom of skillful means in observing the union of causes and conditions.' What does it mean by 'not relying on Atman'? It is because all dharmas arise dependent on various causes and conditions, not arising dependent on Atman, because there is no real Atman substance. For example, numerous causes and conditions produce fire, and the essence of fire has heat. Heat has no substance, but the union of causes and conditions is called fire having heat. Likewise, without departing from the body and its faculties, one knows that there is no real 'self' outside, because it has no substance. Does 'no substance' mean the same as empty space? Or the same as conditioned phenomena? If it is the same as empty space, then it is nothing; if it is the same as conditioned phenomena, then it is impermanent. 'Atman, Pudgala, Sattva, Jīvita, etc.' are various names used to teach sentient beings that there is no real 'self'.

'Also, as in the sutra, in the chapter of questions and answers on accomplishing all Buddha-dharmas, spoken by the Bodhisattva Great Ocean Wisdom for the sage Great Compassionate Thought Brahma, the verse says:

'All dharmas arise from causes and conditions, Those dharmas have no substance, If dharmas truly have no substance, Those dharmas truly do not arise, Bodhisattvas know sentient beings, As such, without ultimate reality, Based on that wisdom of ultimate reality, They know the emptiness and reality of all dharmas.'

'For this reason, Bodhisattvas know that all dharmas arise from the union of causes and conditions, and sentient beings have no real substance. If this is so, all worldly consciousnesses are false discriminations, and the Bodhisattva's mind, in its practice of wisdom that is actual, equal, and unobstructed regarding all dharmas, is the initial intention. Therefore, it is called the initial arising of the Anuttarā-samyak-saṃbodhi-citta (mind of unsurpassed perfect enlightenment). Therefore, the verse says:

'They do not see the ordinary ground, Because its essence is empty, Therefore, the Buddhas say, They have passed beyond the ground of ordinary people, They are far from the laws of the sages, Attached to views of the body and so on, Dwelling in the sustenance of the five desires, Therefore, they are called ordinary people.'

'What does this clarify? 'Ground' refers to the place where ordinary people are born, which is called the ground of ordinary people. This is the place in the three realms bound by afflictions.'

，依止煩惱生，是名凡夫地。是故，彼初心見三界皆空，不起一法相，以其不起一法相故，則不願樂一切處生。除慈悲心為欲教化諸眾生故，而常觀察寂靜法體。以是義故，說彼菩薩過凡夫地。是故偈言：

「法體無故空，　　空故無所作，　離一切相故，　　智者無所求。」

「入菩薩位者，偈言：

「即空名菩提，　　佛說煩惱病，　墮辟支佛地，　　及取聲聞位。」

「即空名菩提者，如實覺知眾生虛空名為菩提。是故，聖者無盡意菩薩四念處說，諸菩薩摩訶薩修法觀時，若見一切法離空無相無愿、無行無生無起，及離十二因緣者，不名如實覺。若不見少法離空，無相、無愿、無行、無生、無起，及離十二因緣。菩薩若能如是覺知一切眾生無其實體，是名如實覺。是故，偈言即空名菩提。故若初地菩薩覺知一切諸眾生空，棄捨利益一切眾生，而取聲聞、辟支佛位，是則名為初地菩薩所治煩惱。是故，偈言佛說煩惱病，墮辟支佛地，及取聲聞位故。

「又復偈言：

「知空離二邊，　　無二染涅槃，　以無涅槃染，　　佛說菩薩位。」

「知空離二邊者，此義云何？如《如來法印經》中說：『舍利弗言：「無差別法者，即名為空。」舍利弗言：「世尊！所言空者，此言何謂

【現代漢語翻譯】現代漢語譯本：依附於煩惱而生，這就是所謂的凡夫境界。因此，那些初發心的人見到三界皆空，不起任何一法之相，因為他們不起任何一法之相，所以就不願樂於在任何地方產生。除非是出於慈悲心，爲了教化眾生的緣故，才常常觀察寂靜的法體。因為這個緣故，才說這些菩薩超越了凡夫境界。所以偈語說：『法體本無故為空，因為空所以無所作為，遠離一切相的緣故，有智慧的人便無所求。』進入菩薩位的人，偈語說：『證悟空性即是菩提，佛說執著于空也是一種煩惱病，會墮入辟支佛地，以及追求聲聞果位。』『證悟空性即是菩提』的意思是，如實覺知眾生本性虛空，這便稱為菩提。因此，聖者無盡意菩薩在《四念處經》中說，諸位菩薩摩訶薩在修習法觀時，如果見到一切法離開了空、無相、無愿、無行、無生、無起，以及離開了十二因緣，就不能稱為如實覺。如果不見任何少許的法離開了空、無相、無愿、無行、無生、無起，以及離開了十二因緣，菩薩如果能夠這樣覺知一切眾生沒有其實體，這才能稱為如實覺。所以，偈語說證悟空性即是菩提。因此，如果初地菩薩覺知一切眾生皆空，就捨棄利益一切眾生，而追求聲聞、辟支佛的果位，這就是初地菩薩所要對治的煩惱。所以，偈語說佛說執著于空也是一種煩惱病，會墮入辟支佛地，以及追求聲聞果位。又有一偈說：『知曉空性而遠離二邊，沒有二元的染污與涅槃，因為沒有涅槃的染污，佛說這就是菩薩的果位。』『知曉空性而遠離二邊』，這是什麼意思呢？正如《如來法印經》中所說：『舍利弗說：「沒有差別的法，就叫做空。」舍利弗說：「世尊！所說的空，這又是什麼意思呢？」』

【English Translation】 English version: Depending on afflictions to arise, this is called the realm of ordinary beings (凡夫地). Therefore, those who initially see that the three realms (三界) are empty, do not give rise to the appearance of any dharma (法). Because they do not give rise to the appearance of any dharma, they do not desire to be born in any place. Except for the sake of compassion, wanting to teach and transform all sentient beings, they constantly observe the quiet and still essence of dharma (寂靜法體). Because of this meaning, it is said that these Bodhisattvas surpass the realm of ordinary beings. Therefore, the verse says: 『Because the essence of dharma is non-existent, it is empty; because it is empty, there is nothing to do; because it is apart from all appearances, the wise do not seek anything.』 Those who enter the Bodhisattva position, the verse says: 『Realizing emptiness is called Bodhi (菩提); the Buddha (佛) said that attachment to emptiness is a sickness of affliction, causing one to fall into the Pratyekabuddha (辟支佛) realm, and to take the position of Sravaka (聲聞).』『Realizing emptiness is called Bodhi』 means to truly and clearly know that the nature of sentient beings is empty, which is called Bodhi. Therefore, the holy Inexhaustible Intent Bodhisattva (無盡意菩薩) said in the Four Foundations of Mindfulness Sutra (四念處經) that when Bodhisattva-Mahasattvas (菩薩摩訶薩) cultivate the contemplation of dharma, if they see that all dharmas are apart from emptiness, signlessness, wishlessness, actionlessness, birthlessness, arisinglessness, and apart from the twelve links of dependent origination (十二因緣), it is not called true and clear knowing. If they do not see any dharma, even a little, as being apart from emptiness, signlessness, wishlessness, actionlessness, birthlessness, arisinglessness, and apart from the twelve links of dependent origination, if a Bodhisattva can thus know that all sentient beings have no real substance, this is called true and clear knowing. Therefore, the verse says that realizing emptiness is called Bodhi. Therefore, if a Bodhisattva of the first ground (初地) realizes that all sentient beings are empty, abandons benefiting all sentient beings, and seeks the position of Sravaka or Pratyekabuddha, this is called the affliction that the Bodhisattva of the first ground must overcome. Therefore, the verse says that the Buddha said that attachment to emptiness is a sickness of affliction, causing one to fall into the Pratyekabuddha realm, and to take the position of Sravaka. Again, another verse says: 『Knowing emptiness is to be apart from the two extremes, there is no dualistic defilement or Nirvana (涅槃); because there is no defilement of Nirvana, the Buddha said this is the position of a Bodhisattva.』『Knowing emptiness is to be apart from the two extremes,』 what does this mean? As it is said in the Tathagata Dharma Seal Sutra (如來法印經): 『Sariputra (舍利弗) said, 「The dharma of no difference is called emptiness.」 Sariputra said, 「World Honored One (世尊)! What is meant by the word emptiness?」』

？」佛告舍利弗：「所言空者，非可說、非不可說。若非可說、非不可說，彼不可表。若不可表，彼非世間、非出世間。以非世間、非出世間故，說名為空。若能如是了知空者，名離二邊。菩薩若離彼二邊者，不墮煩惱，不取聲聞、辟支佛等二種涅槃。」』

「佛說煩惱病者，取異地相故。取異地相者，謂取聲聞、辟支佛等異地相故。亦名棄捨利益眾生，以取無為涅槃樂故，又以妨于佛菩提故，復有異義：無煩惱病者，離煩惱病故，以其不取二乘涅槃，依本願力不捨利益諸眾生故。若如是者，無二乘病無煩惱病，如實修行一切法空，是名諸菩薩摩訶薩入菩薩位。以能遠離一切煩惱、遠離一切對治法故，如是菩薩以無二行依本願力不捨利益諸眾生故，不墮聲聞、辟支佛地，不為世間煩惱所染。此是菩薩摩訶薩等最難勝事，以雖不見一切眾生而為眾生修行諸行，如是之事不可思議，一切世間不能覺知，第一希有，一切聲聞辟支佛等所不能見。

「以此義故，龍樹菩薩摩訶薩《集菩提功德論》中說偈言：

「『此最希有事，　　第一不思議，　　菩薩為行行，　　而不見眾生。』

「如來亦說為欲讚歎諸菩薩摩訶薩如實希有功德。如經中說，菩薩摩訶薩有四種真實功德。何等為四？一者、能信解空亦

【現代漢語翻譯】現代漢語譯本』佛陀告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『所說的「空」，是不可說，也不是不可說的。如果既不是可說，也不是不可說，那麼它就無法表達。如果無法表達，那麼它就既非世間法，也非出世間法。因為既非世間法，也非出世間法，所以稱之為空。如果能夠這樣瞭解空性，就叫做遠離二邊。菩薩如果遠離了這二邊，就不會墮入煩惱，也不會取證聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，又稱獨覺佛，不依師教，自己覺悟的修行者）等二種涅槃。』

『佛陀所說的煩惱病，是因為執取異地之相的緣故。執取異地之相，是指執取聲聞、辟支佛等異地之相的緣故。這也叫做捨棄利益眾生，因為貪取無為涅槃之樂的緣故，又因為這會妨礙佛菩提（Buddha-bodhi，佛的智慧）的緣故。還有另外的含義：沒有煩惱病，是因為遠離煩惱病的緣故，因為他們不取二乘（Sravakayana and Pratyekabuddhayana，聲聞乘和緣覺乘）的涅槃，依靠本願力而不捨棄利益一切眾生的緣故。如果像這樣，就沒有二乘病，也沒有煩惱病，如實地修行一切法空，這就叫做諸菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）進入菩薩位。因為能夠遠離一切煩惱、遠離一切對治法（antidote to afflictions），像這樣的菩薩以無二行（non-dual practice）依靠本願力不捨棄利益一切眾生的緣故，不墮入聲聞、辟支佛地，不為世間煩惱所染。這是菩薩摩訶薩等最難得殊勝的事，因為即使不見一切眾生，也爲了眾生修行諸行，這樣的事不可思議，一切世間不能覺知，是第一希有，一切聲聞辟支佛等所不能見。

『因為這個緣故，龍樹菩薩摩訶薩（Nagarjuna-bodhisattva-mahasattva，中觀學派創始人）在《集菩提功德論》中說偈頌道：

『這是最稀有的事，第一不可思議，菩薩爲了行菩薩行，而不見有眾生。』

『如來也說是爲了讚歎諸菩薩摩訶薩如實希有的功德。如經中所說，菩薩摩訶薩有四種真實功德。哪四種呢？一者，能夠信解空性，也

【English Translation】 English version 'The Buddha said to Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom): 'What is meant by 'emptiness' is neither sayable nor unsayable. If it is neither sayable nor unsayable, then it cannot be expressed. If it cannot be expressed, then it is neither worldly nor otherworldly. Because it is neither worldly nor otherworldly, it is called emptiness. If one can understand emptiness in this way, it is called being free from the two extremes. If a Bodhisattva is free from these two extremes, he will not fall into afflictions, nor will he attain the two kinds of Nirvana, such as those of Sravakas (Sravaka, disciples who practice by listening to the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, also known as solitary Buddhas, practitioners who attain enlightenment on their own without a teacher).'

'The Buddha said that the disease of afflictions is due to grasping the characteristics of different grounds. Grasping the characteristics of different grounds means grasping the characteristics of the different grounds of Sravakas and Pratyekabuddhas. This is also called abandoning the benefit of sentient beings, because of craving the bliss of inactive Nirvana, and also because it hinders Buddha-bodhi (Buddha-bodhi, the wisdom of the Buddha). There is also another meaning: being free from the disease of afflictions is because of being free from the disease of afflictions, because they do not take the Nirvana of the Two Vehicles (Sravakayana and Pratyekabuddhayana, the Hearer Vehicle and the Solitary Realizer Vehicle), and because they do not abandon benefiting all sentient beings by relying on the power of their original vows. If it is like this, there is no disease of the Two Vehicles and no disease of afflictions, and one truly cultivates the emptiness of all dharmas. This is called all Bodhisattva-mahasattvas (Bodhisattva-mahasattva, great Bodhisattvas) entering the Bodhisattva stage. Because they can be free from all afflictions and free from all antidotes to afflictions, such Bodhisattvas, with non-dual practice, do not abandon benefiting all sentient beings by relying on the power of their original vows, do not fall into the grounds of Sravakas and Pratyekabuddhas, and are not defiled by worldly afflictions. This is the most difficult and supreme achievement of Bodhisattva-mahasattvas, because even though they do not see all sentient beings, they cultivate all practices for the sake of sentient beings. Such a thing is inconceivable, and all the world cannot perceive it. It is the most rare and wonderful, and cannot be seen by all Sravakas and Pratyekabuddhas.'

'For this reason, Nagarjuna-bodhisattva-mahasattva (Nagarjuna-bodhisattva-mahasattva, the founder of the Madhyamaka school) said in a verse in the 'Treatise on the Accumulation of Merits of Bodhi':

'This is the most rare thing, the first inconceivable, Bodhisattvas practice the Bodhisattva path, and do not see sentient beings.'

'The Tathagata also said that it was to praise the truly rare merits of the Bodhisattva-mahasattvas. As it is said in the sutras, Bodhisattva-mahasattvas have four kinds of true merits. What are the four? First, they can believe and understand emptiness, and also

信因果；二者、知一切法無有吾我，而於眾生起大悲心；三者、深樂涅槃而游生死；四者、所作施行皆為眾生不求果報若如是者，即生在佛家。是故偈言：

「菩薩摩訶薩，　　以離諸煩惱，　則證菩薩位，　　是故生佛家。」

「此明何義？又佛家者，行何等法生如來家？謂離煩惱故、解空行故、知自位故；又作利益眾生行故、不迷失行故，得如是法名為菩薩摩訶薩生在佛家。」

「此明何義？偈言：

「佛說如來家，　　謂方便般若，　菩薩生是家，　　是故不可嫌。」

「此義云何？言方便者，略說不捨一切眾生；言般若者，所謂不取一切諸法。此二種法是諸佛家，是故菩薩摩訶薩依方便、般若生，以為方便、般若二法之所攝故。菩薩摩訶薩為欲利益一切眾生生在世間，而實不依煩惱業生。若如是者，菩薩摩訶薩不可譏嫌，一切天等可呵之法皆悉遠離，生佛勝家。以是義故，種姓尊貴不可譏嫌。是故，如來修多羅中為婆羅門而說偈言：

「『天人乾闥婆，　　龍夜叉眾鳥，　　如是等諸業，　　皆悉已滅盡。　　彼漏散滅盡，　　如蓮華不染，　　若能如是知，　　不染著諸欲。』

「如是菩薩摩訶薩是名真佛子，非天等異子。是故偈言：

「菩薩知實際，　　及

【現代漢語翻譯】現代漢語譯本信因果：第一，相信因果報應的規律；第二，了知一切法（dharma）沒有『我』（atman）的實體，但對眾生生起廣大的慈悲心；第三，深深喜愛涅槃（Nirvana）的寂靜，卻仍然在生死輪迴中救度眾生；第四，所做的一切善行都是爲了利益眾生，不求任何回報。如果能夠做到這些，就是生在佛的家族中。所以偈頌說：『菩薩摩訶薩（Bodhisattva-Mahasattva），因為遠離了各種煩惱，就能證得菩薩的果位，所以說是生在佛的家族中。』這段話說明了什麼意義？又，所謂的『佛家』，要修行什麼樣的法才能生在如來的家族中呢？就是要遠離煩惱，理解空性，明白自己的菩薩地位；並且要利益眾生，不迷失菩薩的修行，得到這樣的法，才能被稱為菩薩摩訶薩，生在佛的家族中。這段話說明了什麼意義？偈頌說：『佛說如來的家族，指的是方便（upaya）和般若（prajna），菩薩生在這個家族中，因此是無可指責的。』這段話是什麼意思呢？所謂『方便』，簡單地說就是不捨棄任何一個眾生；所謂『般若』，就是不執著于任何一個法。這兩種法是諸佛的家族所具有的，所以菩薩摩訶薩依靠方便和般若而生，被方便和般若這兩種法所攝持。菩薩摩訶薩爲了利益一切眾生而生在世間，但實際上不是因為煩惱和業力而生。如果能夠做到這樣，菩薩摩訶薩就是無可指責的，一切天人等可以指責的過失都遠離了，生在佛的殊勝家族中。因為這個緣故，菩薩的種姓是尊貴而無可指責的。所以，如來在修多羅（sutra）中為婆羅門（Brahmin）說了這樣的偈頌：『天人、乾闥婆（Gandharva）、龍、夜叉（Yaksa）、眾鳥，像這些眾生的業力，都已經滅盡。他們的煩惱已經散盡滅除，如同蓮花一樣不被污泥所染，如果能夠像這樣了知，就不會被各種慾望所染著。』像這樣的菩薩摩訶薩，才是真正的佛子，而不是天人等其他的兒子。所以偈頌說：『菩薩了知實際，以及

【English Translation】 English version Believing in cause and effect: First, believing in the law of cause and effect; second, knowing that all dharmas (dharma) have no 'self' (atman), yet generating great compassion for all beings; third, deeply delighting in the tranquility of Nirvana (Nirvana), yet still saving beings in the cycle of birth and death; fourth, all good deeds done are for the benefit of all beings, without seeking any reward. If one can do these things, then one is born into the family of the Buddha. Therefore, the verse says: 'Bodhisattva-Mahasattva (Bodhisattva-Mahasattva), because of being free from all afflictions, can attain the position of a Bodhisattva, therefore it is said to be born into the family of the Buddha.' What does this passage mean? Furthermore, what kind of dharma must one practice to be born into the family of the Tathagata in the so-called 'Buddha family'? It is to be free from afflictions, understand emptiness, and understand one's own Bodhisattva position; and to benefit all beings, not to be lost in the practice of a Bodhisattva, and to obtain such dharma, one can be called a Bodhisattva-Mahasattva, born into the family of the Buddha. What does this passage mean? The verse says: 'The Buddha said that the family of the Tathagata refers to skillful means (upaya) and wisdom (prajna), The Bodhisattva is born into this family, therefore it is irreproachable.' What does this passage mean? 'Skillful means' simply means not abandoning any sentient being; 'wisdom' means not being attached to any dharma. These two dharmas are possessed by the family of all Buddhas, so the Bodhisattva-Mahasattva is born relying on skillful means and wisdom, and is embraced by these two dharmas of skillful means and wisdom. The Bodhisattva-Mahasattva is born into the world to benefit all sentient beings, but is not actually born because of afflictions and karma. If one can do this, the Bodhisattva-Mahasattva is irreproachable, and all faults that can be criticized by gods and others are avoided, and one is born into the Buddha's supreme family. For this reason, the Bodhisattva's lineage is noble and irreproachable. Therefore, the Tathagata spoke this verse to the Brahmin (Brahmin) in the sutra (sutra): 'Gods, Gandharvas (Gandharva), dragons, Yakshas (Yaksa), and birds, The karmas of these beings have all been extinguished. Their afflictions have been scattered and extinguished, like a lotus flower that is not stained by mud, If one can know this, one will not be stained by various desires.' Such a Bodhisattva-Mahasattva is a true son of the Buddha, not a different son like gods. Therefore, the verse says: 'The Bodhisattva knows reality, and

修波羅蜜，　以得無漏道，　　故出過世間。」

「菩薩知實際者，此明何義？明一切法皆悉寂靜。是故如來而說偈言：

「『一切法無體，　　以實無諸事，　　不生不滅故，　　得名為實際。』

「如是般若波羅蜜，知一切諸法無體真實際，以般若波羅蜜知斷道行，五波羅蜜知方便功德道。如是菩薩摩訶薩以此功德智慧能成佛菩提，能盡諸煩惱，能利益眾生。

「又修諸波羅蜜亦知如實際。云何知？不見施者、受者、財物三種法故，修行清凈諸波羅蜜。菩薩如是修行實際，是故無漏，以無漏故出過一切諸世間道。是故偈言：

「分別世間行，　　煩惱稠林中，　取出世間位，　　是入出世道。」

「分別世間行者，略有二種分別：一者、實分別，謂色是可見相，如是等；二者、勝分別，即彼色中青黃赤白等。世間者，即五陰煩惱；稠林者，深險黑闇恐怖可畏，不可觀察難見難知。

「如是菩薩摩訶薩觀察自體，分別、勝分別、五陰分別，如向所說事中不著，作是思惟：『我當云何令眾生解？』是故偈言：

「如實知諸法，　　實勝陰一二，　不見眾生事，　　云何化眾生？　菩薩摩訶薩，　　修行無漏智，　及以功德行，　　趣于出世道。」

「是故菩

【現代漢語翻譯】現代漢語譯本『修習般若波羅蜜（Prajna-paramita，智慧到彼岸），　　以獲得無漏道（Anasrava-marga，沒有煩惱的道路），　　所以能超出世間。』『菩薩了知實際（Bhuta-koti，真如實際）者，這說明什麼意義？說明一切法都完全寂靜。所以如來說偈頌說：『一切法沒有自體，　　因為真實中沒有諸事，　　不生也不滅，　　所以得名為實際。』『像這樣，般若波羅蜜（Prajna-paramita，智慧到彼岸）了知一切諸法沒有自體的真實實際，以般若波羅蜜（Prajna-paramita，智慧到彼岸）了知斷道之行，五波羅蜜（Panca-paramita，五種到彼岸的方法，即佈施、持戒、忍辱、精進、禪定）了知方便功德之道。像這樣，菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）以此功德智慧能夠成就佛菩提（Buddha-bodhi，佛的覺悟），能夠斷盡諸煩惱，能夠利益眾生。『又修習諸波羅蜜（paramita，到彼岸）也了知如實際（Bhuta-koti，真如實際）。如何了知？因為不見施者、受者、財物這三種法，所以修行清凈的諸波羅蜜（paramita，到彼岸）。菩薩像這樣修行實際（Bhuta-koti，真如實際），所以沒有煩惱，因為沒有煩惱所以能超出一切諸世間道。所以偈頌說：『分別世間之行，　　在煩惱稠密的森林中，　　取出世間的地位，　　這是進入出世之道。』『分別世間之行，略有二種分別：一者，實分別，即色是可見之相，像這樣等；二者，勝分別，即彼色中青黃赤白等。世間，即五陰煩惱；稠林，深險黑暗恐怖可畏，不可觀察難以見到難以知曉。『像這樣，菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）觀察自體，分別、勝分別、五陰分別，如先前所說的事中不執著，這樣思維：『我應當如何令眾生理解？』所以偈頌說：『如實了知諸法，　　實勝陰一二，　　不見眾生之事，　　如何化度眾生？　　菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩），　　修行無漏智，　　及以功德行，　　趣向于出世之道。』『所以菩

【English Translation】 English version 『Cultivating Prajna-paramita (Prajna-paramita, perfection of wisdom), 　　To attain the Anasrava-marga (Anasrava-marga, path without outflows), 　　Therefore, one transcends the world.』『When a Bodhisattva knows the Bhuta-koti (Bhuta-koti, ultimate reality), what does this signify? It signifies that all dharmas are completely tranquil. Therefore, the Tathagata speaks in verse, saying: 『All dharmas have no substance, 　　Because in reality there are no things, 　　Neither arising nor ceasing, 　　Therefore, it is named Bhuta-koti (Bhuta-koti, ultimate reality).』『Thus, Prajna-paramita (Prajna-paramita, perfection of wisdom) knows that all dharmas have no substantial true reality. With Prajna-paramita (Prajna-paramita, perfection of wisdom), one knows the practice of the path of cessation; with the five paramitas (Panca-paramita, the five perfections: generosity, morality, patience, diligence, and meditation), one knows the path of skillful means and merit. Thus, a Bodhisattva-mahasattva (Bodhisattva-mahasattva, great being Bodhisattva) with this merit and wisdom can accomplish Buddha-bodhi (Buddha-bodhi, Buddha's enlightenment), can exhaust all afflictions, and can benefit sentient beings.』『Furthermore, cultivating the paramitas (paramita, perfections) also knows as Bhuta-koti (Bhuta-koti, ultimate reality). How does one know? Because one does not see the three dharmas of giver, receiver, and gift, one cultivates pure paramitas (paramita, perfections). A Bodhisattva cultivates reality in this way, therefore is without outflows; because without outflows, one transcends all worldly paths. Therefore, the verse says: 『Distinguishing worldly conduct, 　　In the dense forest of afflictions, 　　Taking the position of transcendence, 　　This is entering the path of transcendence.』『Distinguishing worldly conduct, there are roughly two kinds of distinctions: first, real distinction, that is, form is a visible appearance, and so on; second, superior distinction, that is, within that form, blue, yellow, red, white, and so on. The world is the five skandhas of afflictions; the dense forest is deep, dangerous, dark, terrifying, and fearful, unobservable, difficult to see, and difficult to know.』『Thus, a Bodhisattva-mahasattva (Bodhisattva-mahasattva, great being Bodhisattva) observes the self, distinguishes, distinguishes superiorly, distinguishes the five skandhas, and does not cling to the matters as previously described, thinking: 『How should I enable sentient beings to understand?』 Therefore, the verse says: 『Knowing all dharmas as they truly are, 　　Real, superior, skandhas one and two, 　　Not seeing the affairs of sentient beings, 　　How to transform sentient beings? 　　A Bodhisattva-mahasattva (Bodhisattva-mahasattva, great being Bodhisattva), 　　Cultivating wisdom without outflows, 　　And with meritorious conduct, 　　Approaches the path of transcendence.』『Therefore, the Bo』

薩入出世間道。」

問曰：「云何善住菩薩法中？」

答曰：「偈言：

「入菩薩諸地，　　安住己法中，　依通及自在，　　化一切眾生。」

「入菩薩諸地者，如下經言：『善知地地轉行故。』化一切眾生者，如下經言：『得百三昧乃至無量百千萬億那由他劫不可數知故。』得自在者，如說種種功德，何等時？何等法？何等自在？何等成就事？何等行？得諸自在不退一切佛法種子義，成就一切佛法，故言善住菩薩法中。」

問曰：「云何善住菩薩正處？」

答曰：「偈言：

「一時諸佛邊，　　聞持思修說，　行解義成就，　　正覺供養等，　菩薩摩訶薩，　　修行如是法，　是名為安住，　　菩薩正處中。」

「是故，經言善住菩薩正處。」

問曰：「云何入三世平等真如法中？」

答曰：「偈言：

「知諸佛菩提，　　及佛菩薩行，　知佛三世空，　　是名善意入。」

「此義云何？謂知一切三世諸佛法身平等。又復能知一切諸佛依色身故，修行一切佛菩薩行，及知一切過去未來現在諸法，皆從因緣和合而生無其實體。善意入者，如向所說三世諸法平等無二，如實而知一味等味不破壞入。是故經言：『入三世平等真如法中。』」

【現代漢語翻譯】現代漢語譯本：『薩入出世間道。』

問：『如何善於安住于菩薩的法中？』

答：『偈語說：

『進入菩薩的各個階段（地），安住于自身的法中，依靠神通和自在，教化一切眾生。』

『進入菩薩的各個階段（地）』，如下面的經文所說：『善於瞭解各個階段（地）的轉變和執行。』『教化一切眾生』，如下面的經文所說：『獲得百種三昧，乃至無量百千萬億那由他劫（nayuta kalpas，極多數的劫）都無法數清。』獲得自在，如所說的種種功德，在什麼時間？什麼法？什麼自在？什麼成就之事？什麼修行？獲得各種自在，不退失一切佛法的種子之義，成就一切佛法，所以說善於安住于菩薩的法中。

問：『如何善於安住于菩薩的正處？』

答：『偈語說：

『在所有佛陀身邊，聽聞、受持、思考、修行和宣說，修行和理解的意義得以成就，正確的覺悟和供養等等，菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）如此修行這些法，這被稱為安住于菩薩的正處中。』

『因此，經文說善於安住于菩薩的正處。』

問：『如何進入三世平等的真如法中？』

答：『偈語說：

『瞭解諸佛的菩提（bodhi，覺悟），以及佛和菩薩的修行，瞭解佛的三世皆空，這被稱為善意進入。』

『這個意義是什麼？是指了解一切三世諸佛的法身平等。又能瞭解一切諸佛依靠色身，修行一切佛菩薩的修行，以及瞭解一切過去、未來、現在諸法，都是從因緣和合而生，沒有其實體。善意進入是指，如前面所說的三世諸法平等無二，如實地瞭解一味等味不破壞的進入。因此經文說：『進入三世平等的真如法中。』

【English Translation】 English version: 'Sā enters the path of transcending the world.'

Question: 'How to dwell well in the Dharma of a Bodhisattva?'

Answer: 'The verse says:

'Entering the various stages (bhūmi) of a Bodhisattva, dwelling in one's own Dharma, relying on supernormal powers and freedom, transforming all sentient beings.'

'Entering the various stages (bhūmi) of a Bodhisattva,' as the following scripture says: 'Being skilled in knowing the transformations and operations of each stage (bhūmi).' 'Transforming all sentient beings,' as the following scripture says: 'Attaining hundreds of Samādhis, even immeasurable hundreds of thousands of millions of nayuta kalpas (nayuta kalpas, extremely large number of kalpas) that cannot be counted.' Attaining freedom, as in the various merits spoken of, at what time? What Dharma? What freedom? What accomplished matter? What practice? Attaining various freedoms, without regressing from the meaning of the seeds of all Buddha-Dharmas, accomplishing all Buddha-Dharmas, therefore it is said to dwell well in the Dharma of a Bodhisattva.

Question: 'How to dwell well in the proper place of a Bodhisattva?'

Answer: 'The verse says:

'At the side of all Buddhas, hearing, upholding, contemplating, practicing, and proclaiming, the meaning of practice and understanding is accomplished, correct enlightenment and offerings, etc., Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva, Great Bodhisattvas) cultivate such Dharmas, this is called dwelling in the proper place of a Bodhisattva.'

'Therefore, the scripture says to dwell well in the proper place of a Bodhisattva.'

Question: 'How to enter the Suchness (Tathātā) Dharma of equality in the three times?'

Answer: 'The verse says:

'Knowing the Bodhi (bodhi, enlightenment) of all Buddhas, and the practices of Buddhas and Bodhisattvas, knowing the emptiness of the three times of Buddhas, this is called entering with good intention.'

'What is the meaning of this? It means knowing the equality of the Dharmakāya (Dharma body) of all Buddhas in the three times. Furthermore, being able to know that all Buddhas rely on the Rūpakāya (form body), practicing all the practices of Buddhas and Bodhisattvas, and knowing that all Dharmas of the past, future, and present arise from the aggregation of causes and conditions, without any real substance. Entering with good intention means, as mentioned earlier, the equality and non-duality of all Dharmas in the three times, truly knowing the entering of one flavor and equal flavor without destruction. Therefore, the scripture says: 'Entering the Suchness (Tathātā) Dharma of equality in the three times.'

問曰：「云何如來種中畢定究竟阿耨多羅三藐三菩提？」

答曰：「偈言：

「菩薩凈煩惱，　　及凈眾生心，　具足大慈悲，　　畢定成菩提。」

「菩薩凈煩惱者，此義云何？以初地所治身見等煩惱，于見道時中皆悉遠離故，彼見道中遠離煩惱。如向所說，見一切法三世平等，如實中說。及凈眾生心者，如下經言：『於一念頃教化百眾生，乃至若以願力自在勝上。』如是等依教化力清凈諸煩惱故得。故下經言：『是故我當先住善法，亦令他人住于善法。何以故？若人自不行善、不具善行，為他說法令住善法，無有是處。』以得大慈大悲心故，是故上經言：『是心以大悲為首，是故菩薩自凈煩惱凈眾生心具大慈悲，名為畢竟得阿耨多羅三藐三菩提。』以畢定進趣大菩提故，偈言：

「佛子金剛藏，　　說十法初心，　即名佛菩提，　　畢成佛道故。」

「此義云何？以聖者金剛藏菩薩摩訶薩說此十種法為菩薩初地無漏菩提心，即此十種心名為佛菩提，故言畢竟阿耨多羅三藐三菩提。又偈言：

「譬如好種子，　　能生莖葉等，　如是菩提心，　　不異諸佛法。」

「此義云何？以初證法心於一切佛法以為種子，以初地法與一切佛法以為因故。又偈言：

「初地心增長

【現代漢語翻譯】現代漢語譯本：

問：『如何才能在如來種性中必定究竟地證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）？』　　答：『偈頌說：『菩薩清凈煩惱，以及清凈眾生心，具足廣大的慈悲，必定成就菩提。』　　『菩薩清凈煩惱』是什麼意思呢？因為初地菩薩所要對治的身見等煩惱，在見道時都完全遠離了，所以在見道中遠離煩惱。正如前面所說，見到一切法在過去、現在、未來三世都是平等的，這是在如實的真理中說的。『以及清凈眾生心』是什麼意思呢？如下面的經文所說：『在一念之間教化百位眾生，乃至如果以願力自在勝妙。』像這樣依靠教化的力量來清凈各種煩惱才能得到。所以下面的經文說：『因此我應當先安住于善法，也令他人安住于善法。為什麼呢？如果自己不實行善，不具備善行，卻為他人說法，令其安住于善法，這是不可能的。』因為得到大慈大悲心的緣故，所以上面的經文說：『這顆心以大悲為首。』因此，菩薩自己清凈煩惱，清凈眾生心，具足大慈悲，就叫做畢竟得到阿耨多羅三藐三菩提。因為必定進趣于大菩提的緣故，偈頌說：『佛子金剛藏（Vajragarbha），宣說十法初心，即名為佛菩提，畢竟成就佛道故。』　　『這是什麼意思呢？因為聖者金剛藏菩薩摩訶薩宣說這十種法作為菩薩初地無漏菩提心，這十種心就叫做佛菩提，所以說畢竟阿耨多羅三藐三菩提。』又有偈頌說：『譬如好的種子，能生長莖葉等，如是菩提心，不異於諸佛法。』　　『這是什麼意思呢？因為最初證得法的心對於一切佛法來說是種子，因為初地法與一切佛法作為原因。』又有偈頌說：『初地心增長

【English Translation】 English version:

Question: 'How can one definitively and ultimately attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) within the Tathagata (如來) lineage?' Answer: 'The verse says: 'Bodhisattvas purify afflictions, and purify the minds of sentient beings, Possessing great compassion, they will definitely achieve Bodhi (菩提, enlightenment).' What does 'Bodhisattvas purify afflictions' mean? It means that the afflictions such as self-view, which are to be subdued by the Bodhisattvas on the first ground (初地), are completely abandoned during the path of seeing (見道). Therefore, afflictions are abandoned during the path of seeing. As mentioned earlier, seeing all dharmas (法) as equal in the three times (past, present, and future) is spoken of in the context of true reality. What does 'and purify the minds of sentient beings' mean? As the following sutra says: 'In a single moment, they teach and transform hundreds of sentient beings, even if they are supremely free and powerful through the strength of their vows.' It is through the power of such teachings that one purifies various afflictions. Therefore, the following sutra says: 'Therefore, I should first abide in virtuous dharmas, and also cause others to abide in virtuous dharmas. Why? If a person does not practice virtue himself, and does not possess virtuous conduct, yet teaches others to abide in virtuous dharmas, there is no such possibility.' Because of obtaining great compassion, the above sutra says: 'This mind is headed by great compassion.' Therefore, when Bodhisattvas purify their own afflictions, purify the minds of sentient beings, and possess great compassion, it is called definitively attaining Anuttara-samyak-sambodhi. Because of definitively progressing towards great Bodhi, the verse says: 'The Buddha's child, Vajragarbha (金剛藏), speaks of the initial ten dharmas, Which are called Buddha's Bodhi, ultimately accomplishing the Buddha's path.' What does this mean? It means that the noble Vajragarbha Bodhisattva Mahasattva (菩薩摩訶薩) speaks of these ten dharmas as the non-outflow Bodhi-mind of the first ground of a Bodhisattva, and these ten minds are called Buddha's Bodhi. Therefore, it is said to be definitively Anuttara-samyak-sambodhi. Furthermore, the verse says: 'Just like a good seed, can produce stems, leaves, and so on, So too, the Bodhi-mind, is not different from all the Buddha's dharmas.' What does this mean? It means that the mind that initially realizes the Dharma (法) is like a seed for all the Buddha's dharmas, because the Dharma of the first ground is the cause for all the Buddha's dharmas. Furthermore, the verse says: 'The mind of the first ground increases'

，　　佛說為諸地，　最妙勝菩薩，　　說初月為喻。」

「此明何義？如《文殊師利問菩提經》中說偈言：

「『譬如月初生，　　增長即滿月，　　如是歡喜地，　　增長即是佛。』

「如是十句義，餘論師異釋應知。是故如來為不定聚菩薩求定聚故，說此修多羅。」◎

彌勒菩薩所問經論卷第一大正藏第 26 冊 No. 1525 彌勒菩薩所問經論

彌勒菩薩所問經論卷第二

後魏天竺三藏菩提流支譯

◎問曰：「以何義故名不退轉？」

答曰：「以諸菩薩證得初地畢定因故，乃至未得成佛以來，常以深心如實修行，次第增長菩提之心。彼所治法不能障故，名不退轉。」

問曰：「復以何義，名不退轉阿耨多羅三藐三菩提？」

答曰：「以得成就不退轉因，謂深心等八種法故。又不退轉心相違之法，身見貪等一切煩惱，以見道力悉遠離故。又身見等一切煩惱，無始世來隨無智生，不能遠離；取我樂等因，離方便般若，為諸世間苦惱所逼，棄捨利益一切眾生取于涅槃。是故菩薩得慈悲深心，遠離取著我樂等因，有方便般若，雖為世間苦惱所逼，而不放舍利益眾生所作之事，斷身見等煩惱根本，彼時得不退轉阿耨多羅三藐三菩提。是故聖

【現代漢語翻譯】現代漢語譯本佛說爲了闡述諸地（菩薩修行的不同階段），最殊勝的菩薩，用初生的月亮來比喻。

這是什麼意思呢？正如《文殊師利問菩提經》中所說的偈頌：

『譬如初生的月亮，逐漸增長直至圓滿，如同歡喜地（菩薩初地），增長最終成就佛果。』

這十句偈頌的含義，其他論師有不同的解釋，應該瞭解。因此，如來爲了使不定聚（尚未確定修行方向的）菩薩尋求定聚（確定修行方向的），才說了這部修多羅（佛經）。』

《彌勒菩薩所問經論》卷第一

《彌勒菩薩所問經論》卷第二

後魏天竺三藏菩提流支譯

問：『因為什麼緣故稱為不退轉？』

答：『因為諸位菩薩證得了初地（歡喜地）必定成就的因，乃至未成就佛果之前，常常以深切的心如實地修行，次第增長菩提之心（覺悟之心）。他們所對治的法不能夠障礙他們，所以稱為不退轉。』

問：『又因為什麼緣故，稱為不退轉阿耨多羅三藐三菩提（無上正等正覺）？』

答：『因為獲得了成就不會退轉的因，也就是深心等八種法（八種修行方法）。而且與不退轉心相違背的法，如身見（執著于身體為我）、貪等一切煩惱，因為見道（證悟真理的道路）的力量全部遠離的緣故。又身見等一切煩惱，從無始以來隨著無明（缺乏智慧）而生起，不能夠遠離；執取我樂等因，離開方便般若（善巧智慧），被世間的苦惱所逼迫，拋棄利益一切眾生而取于涅槃（寂滅）。因此，菩薩得到慈悲深心，遠離執著我樂等因，具有方便般若，即使被世間的苦惱所逼迫，也不放棄利益眾生所做的事情，斷除身見等煩惱的根本，那時才能得到不退轉阿耨多羅三藐三菩提。所以聖』

【English Translation】 English version The Buddha spoke of the various Bhumis (stages of a Bodhisattva's practice), The most excellent Bodhisattva, using the newly-risen moon as a metaphor.'

'What does this mean? As the verse in the Manjushri Bodhisattva Asks About Bodhi Sutra says:

'Like the newly-risen moon, gradually increasing until it is full, So too, the Joyful Ground (first Bhumi), increasing until it is Buddhahood.'

'The meaning of these ten lines, other teachers interpret differently, it should be known. Therefore, the Tathagata, in order to cause Bodhisattvas of the Undecided Group (those whose direction is not yet determined) to seek the Decided Group (those whose direction is determined), spoke this Sutra.'

Maitreya Bodhisattva's Questions Sutra, Volume 1

Maitreya Bodhisattva's Questions Sutra, Volume 2

Translated by Tripitaka Bodhiruci of Tianzhu (India) during the Later Wei Dynasty

Question: 'For what reason is it called Non-retrogression?'

Answer: 'Because all Bodhisattvas have attained the definite cause of the first Bhumi (Joyful Ground), and until they attain Buddhahood, they constantly cultivate with a profound mind and in accordance with reality, gradually increasing the mind of Bodhi (awakening). Because the dharmas they are subduing cannot obstruct them, it is called Non-retrogression.'

Question: 'Furthermore, for what reason is it called Non-retrogressing Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?'

Answer: 'Because one has obtained the cause of achieving non-retrogression, namely, eight kinds of dharmas such as profound mind (eight kinds of practices). Moreover, the dharmas that are contrary to the mind of non-retrogression, such as self-view (attachment to the body as self), greed, and all afflictions, are completely removed by the power of the Path of Seeing (the path of realizing the truth). Furthermore, all afflictions such as self-view, arising from beginningless time along with ignorance (lack of wisdom), cannot be removed; clinging to causes such as the pleasure of self, separated from skillful means and prajna (wisdom), being oppressed by the sufferings of the world, abandoning the benefit of all beings and taking to Nirvana (extinction). Therefore, Bodhisattvas obtain a profound mind of loving-kindness and compassion, stay away from clinging to causes such as the pleasure of self, possess skillful means and prajna, and even though they are oppressed by the sufferings of the world, they do not abandon the work of benefiting beings, cutting off the root of afflictions such as self-view, at that time they obtain Non-retrogressing Anuttara-samyak-sambodhi. Therefore, the Holy'

者無盡意說言：『彼心離一切煩惱生。』如是等。」

問曰：「若離身見等煩惱名不退轉因者，菩薩及須陀洹俱離身見等煩惱。何故菩薩不退轉阿耨多羅三藐三菩提，而須陀洹等退轉？」

答曰：「以心行差別故。此明何義？菩薩、聲聞發心以來，心行等相一切差別故。云何差別？聲聞之人不能修學利益他因，是故棄捨利益眾生自求涅槃，見三界中貪等煩惱火之所燒無常所逼，厭離三界如身衣火燃，觀無常等五陰有為行，乃至離三界結，然後除貪等煩惱，漸漸微薄出過三界。菩薩之人得深心故，常樂利益一切世間，為諸眾生作利益行。雖為世間苦惱所逼，以成就方便智慧力故，雖能如實修行聲聞道，而不證聲聞道。以先斷所障取聲聞位法故。何者是取聲聞位法？謂舍大悲心，不能增長大悲等行。若諸菩薩得深心等修行菩提心眷屬等法，能作證菩提位因。彼時菩薩見一切法故，能增長菩提心力，方便推求利益一切眾生之事。彼時即見如實法界，見法界故即時遠離見道所治一切煩惱，即得畢竟大菩提心。

「如《十地經》說：『菩薩摩訶薩生如是心，是心以大悲為首。』如是等。彼菩薩如是證見道已，方便推求利益一切諸眾生，因善學大悲深心等法，離我樂等不為煩惱火之所燒，因不相似故，菩薩摩訶

【現代漢語翻譯】者無盡意說道：『他們的心遠離一切煩惱而生。』像這樣等等。

問：『如果遠離身見等煩惱被稱為不退轉的因，那麼菩薩和須陀洹（Srotaapanna，預流果）都已遠離身見等煩惱。為什麼菩薩不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），而須陀洹等卻會退轉呢？』

答：『因為心行上的差別。這說明什麼呢？菩薩和聲聞（Śrāvaka，聲聞乘修行者）從發心以來，心行等各方面都存在差別。』

『有什麼差別呢？聲聞之人不能修學利益他人的因，所以捨棄利益眾生而自求涅槃（Nirvana，寂滅）。他們看到三界（Trailokya，欲界、色界、無色界）中貪等煩惱如火燃燒，被無常所逼迫，厭離三界，如同身上衣服著火一樣。他們觀察無常等五陰（Pañca-skandha，色、受、想、行、識）的有為行，乃至斷離三界之結，然後去除貪等煩惱，使其漸漸微薄，超出三界。菩薩之人因為得到深心，常常樂於利益一切世間，為眾生做利益之事。雖然也被世間的苦惱所逼迫，但因為成就了方便智慧力，即使能夠如實修行聲聞道，也不會證得聲聞道。因為他們事先斷除了障礙他們取得聲聞果位的法。』

『什麼是取得聲聞果位的法呢？就是捨棄大悲心，不能增長大悲等行。如果菩薩得到深心等，修行菩提心眷屬等法，就能作為證得菩提果位的因。那時，菩薩因為見到一切法，能夠增長菩提心的力量，方便地推求利益一切眾生的事情。那時，他們就能如實地見到法界（Dharmadhatu，諸法的本性），見到法界就能立即遠離見道所能對治的一切煩惱，立即得到畢竟的大菩提心。』

『如《十地經》（Daśabhūmika Sūtra）所說：『菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）生起這樣的心，這顆心以大悲為首。』像這樣等等。那位菩薩這樣證得見道后，方便地推求利益一切眾生，因為善於學習大悲深心等法，遠離我樂等，不被煩惱之火所燒，因為不相似的緣故，菩薩摩訶

【English Translation】 Then the Inexhaustible Intent said: 『Their minds are born from being apart from all afflictions.』 Like this and so on.

Question: 『If being apart from afflictions such as self-view is called the cause of non-retrogression, then both Bodhisattvas and Srotaapannas (stream-enterers) are apart from afflictions such as self-view. Why do Bodhisattvas not regress from Anuttara-samyak-sambodhi (unexcelled complete enlightenment), while Srotaapannas and others do regress?』

Answer: 『Because of the difference in mental conduct. What does this clarify? Since the initial arising of the minds of Bodhisattvas and Śrāvakas (hearers), there have been differences in all aspects of their mental conduct.』

『What are the differences? Śrāvakas are unable to cultivate the causes that benefit others, therefore they abandon benefiting sentient beings and seek Nirvana (liberation) for themselves. Seeing that in the three realms (Trailokya, the realms of desire, form, and formlessness) afflictions such as greed burn like fire and are oppressed by impermanence, they are disgusted with the three realms, like clothes on their body catching fire. They contemplate the impermanence and other conditioned activities of the five skandhas (Pañca-skandha, form, feeling, perception, volition, and consciousness), until they are apart from the bonds of the three realms, and then they remove afflictions such as greed, gradually making them weak and transcending the three realms. Bodhisattvas, because they have attained profound minds, constantly delight in benefiting all the world, and perform actions that benefit all beings. Although they are also oppressed by the sufferings of the world, because they have accomplished the power of skillful means and wisdom, even if they are able to truly cultivate the path of the Śrāvakas, they will not attain the path of the Śrāvakas. This is because they have previously cut off the dharmas that obstruct them from attaining the position of the Śrāvakas.』

『What are the dharmas that lead to attaining the position of the Śrāvakas? It is abandoning the great compassion and being unable to increase practices such as great compassion. If Bodhisattvas attain profound minds and cultivate dharmas such as the retinue of the Bodhi-mind, they can act as the cause for attaining the position of Bodhi (enlightenment). At that time, because Bodhisattvas see all dharmas, they are able to increase the power of the Bodhi-mind, and skillfully seek to benefit all sentient beings. At that time, they will truly see the Dharmadhatu (the realm of reality), and seeing the Dharmadhatu, they will immediately be apart from all afflictions that can be subdued by the path of seeing, and will immediately attain the ultimate great Bodhi-mind.』

『As the Daśabhūmika Sūtra (Ten Stages Sutra) says: 『Bodhisattva-mahāsattvas (great Bodhisattvas) generate such a mind, and this mind is headed by great compassion.』 Like this and so on. After that Bodhisattva has thus attained the path of seeing, they skillfully seek to benefit all sentient beings, and because they are skilled in learning dharmas such as great compassion and profound minds, they are apart from self-pleasure and are not burned by the fire of afflictions, and because of this dissimilarity, the Bodhisattva Maha-

薩常以深心為利益他而修行故，即見道時斷三界中一切煩惱，而聲聞等先不修集慈悲方便，是故無有利益他行，漸斷煩惱后得羅漢。

「以是義故，《大海慧菩薩經》中說：『菩薩先已修集善根，相應煩惱。所謂大悲波羅蜜等，此諸善法名為煩惱，非余煩惱。依彼煩惱為化眾生住於世間，以其所求未究竟故。』以是義故，雖復俱離彼身見等一切煩惱，而菩薩不退轉阿耨多羅三藐三菩提，聲聞退轉。

「如阿耨大池聖者龍王經中，佛告龍王：『菩薩摩訶薩所證之位，是出世間法，而不離世間。龍王！有方便般若聖智三昧，是名菩薩摩訶薩出世間位。龍王！譬如聲聞入聲聞位，名須陀洹，不墮惡道。龍王！菩薩亦爾，入菩薩位，名為不退轉菩薩，不墮惡道。

「『龍王！聲聞之人，不斷煩惱取聲聞位，以其未過不自在法得初果故。龍王！菩薩摩訶薩過聲聞位證菩薩位，是故不取聲聞小果，乃取道場大菩提果。以是義故，聲聞有量，菩薩無量。

「『龍王！如有二人俱墮高山，其一人者，勇健多力，先已習學種種技能，以方便智還上山頂；其第二人身力微少，先不習學種種技能，無方便智，墮彼山下不能還上。龍王！如是菩薩摩訶薩觀察一切法空無相無愿無為，依般若力觀察眾生，住於一切種智山

【現代漢語翻譯】現代漢語譯本：薩（薩埵，指菩薩）常常以深切的慈悲心爲了利益他人而修行，所以在證悟見道時，就能斷除三界中的一切煩惱。而聲聞等修行者，先前沒有修集慈悲和方便法門，因此沒有利益他人的行為，只能逐漸斷除煩惱，最終證得阿羅漢果位。

『因為這個緣故，《大海慧菩薩經》中說：『菩薩先前已經修集了與善根相應的煩惱，例如大悲波羅蜜等。這些善法可以被稱作煩惱，但不是指其他的煩惱。菩薩依靠這些「煩惱」來化度眾生，安住於世間，因為他們所追求的最終目標尚未實現。』因為這個緣故，即使菩薩和聲聞都同樣遠離了身見等一切煩惱，菩薩也不會從阿耨多羅三藐三菩提（無上正等正覺）退轉，而聲聞則會退轉。

『例如在阿耨大池聖者龍王經中，佛告訴龍王：『菩薩摩訶薩（大菩薩）所證得的果位，是出世間的法，但又不離於世間。龍王！擁有方便、般若（智慧）、聖智和三昧（禪定），這就是菩薩摩訶薩的出世間果位。龍王！譬如聲聞進入聲聞的果位，被稱為須陀洹（入流果），不會墮入惡道。龍王！菩薩也是如此，進入菩薩的果位，被稱為不退轉菩薩，不會墮入惡道。

『龍王！聲聞之人，不斷除煩惱而證得聲聞果位，因為他們還沒有超越不自在的法，所以只能得到初果。龍王！菩薩摩訶薩超越聲聞的果位而證得菩薩的果位，因此不取聲聞的小果，而是取證道場的大菩提果。因為這個緣故，聲聞的功德有量，菩薩的功德無量。

『龍王！譬如有兩個人一同掉入高山，其中一個人，勇猛強健，並且事先學習過各種技能，能夠憑藉方便智慧返回山頂；而第二個人，身力微弱，事先沒有學習過各種技能，沒有方便智慧，掉落到山下就無法返回。龍王！菩薩摩訶薩也是如此，觀察一切法空、無相、無愿、無為，依靠般若的力量觀察眾生，安住於一切種智（佛的智慧）之山。』

【English Translation】 English version: Because a Bodhisattva (Sattva) constantly cultivates with profound compassion to benefit others, they sever all afflictions in the three realms upon attaining the Path of Seeing. However, Sravakas (those who listen to and follow the teachings) and others do not initially cultivate compassion and skillful means, and therefore lack the practice of benefiting others, gradually severing afflictions and eventually attaining Arhatship.

『For this reason, the Great Ocean Wisdom Bodhisattva Sutra states: 『Bodhisattvas have previously cultivated wholesome roots, corresponding to afflictions, such as the Great Compassion Paramita (perfection of compassion). These wholesome dharmas are called afflictions, but not other afflictions. Relying on these afflictions, they abide in the world to transform sentient beings, because their ultimate goal has not yet been fully realized.』 For this reason, even though both Bodhisattvas and Sravakas are equally free from all afflictions such as self-view, Bodhisattvas do not regress from Anuttara-samyak-sambodhi (unexcelled complete enlightenment), while Sravakas do regress.

『For example, in the Anavatapta Great Lake Holy Dragon King Sutra, the Buddha told the Dragon King: 『The state attained by a Bodhisattva-Mahasattva (great Bodhisattva) is a dharma that transcends the world, yet is not separate from the world. Dragon King! Having skillful means, prajna (wisdom), holy wisdom, and samadhi (meditative absorption), this is called the transcendental state of a Bodhisattva-Mahasattva. Dragon King! Just as a Sravaka enters the state of a Sravaka, called a Stream-enterer (Srotapanna), and does not fall into evil destinies. Dragon King! Bodhisattvas are also like this, entering the state of a Bodhisattva, called a Non-regressing Bodhisattva, and do not fall into evil destinies.

『Dragon King! Sravakas attain the state of a Sravaka without completely severing afflictions, because they have not yet transcended the dharma of non-freedom, and therefore only attain the first fruit. Dragon King! Bodhisattva-Mahasattvas transcend the state of a Sravaka and attain the state of a Bodhisattva, therefore they do not take the small fruit of a Sravaka, but rather take the great Bodhi fruit of the Bodhimanda (enlightenment place). For this reason, the merits of Sravakas are limited, while the merits of Bodhisattvas are limitless.

『Dragon King! For example, if two people fall together from a high mountain, one of them is brave, strong, and has previously learned various skills, and can return to the mountaintop by means of skillful wisdom; while the second person is weak, has not previously learned various skills, and lacks skillful wisdom, falling to the bottom of the mountain and being unable to return. Dragon King! Bodhisattva-Mahasattvas are also like this, observing that all dharmas are empty, without characteristics, without wishes, and unconditioned, relying on the power of prajna to observe sentient beings, and abiding on the mountain of all-knowing wisdom (Buddha's wisdom).』

頂。』

「復有經說，大德須菩提！菩薩摩訶薩斷身見等無量煩惱，而不取彼聲聞小果，乃取諸佛大菩提果，觀察一切佛法，以大慈悲心憐愍一切眾生，修菩薩行，斷身見等一切煩惱。是故不取聲聞小果，乃取諸佛大菩提果。須菩提白文殊師利言：『文殊師利！此事希有，此大方便菩薩之人，斷身見等一切煩惱，而能不取聲聞小果。』文殊師利言：『大德須菩提！菩薩摩訶薩有大方便所攝智性，是故菩薩雖如實知彼身見等一切煩惱，而能不取聲聞小果。大德須菩提！如大力士持薄利刀斬斷娑羅樹，彼娑羅樹即住不倒。大德須菩提！菩薩摩訶薩亦復如是，有大方便般若智性，是故菩薩斷身見等一切煩惱，而能不取聲聞小果。

「『大德須菩提！彼娑羅樹復于異時值天雨潤，即便還生枝葉華果，具足如本眾生受用。大德須菩提！菩薩摩訶薩亦復如是，得大慈悲心雨所潤，雖斷身見等諸煩惱，還入三界方便示現生世間家，隨順一切眾生受用。

「『大德須菩提！復於後時彼娑羅樹大風吹動，即便倒地更不復生。大德須菩提！菩薩摩訶薩亦復如是，為大智慧猛風所吹，在道場地永滅不生。』

「是故菩薩摩訶薩發心已來，一切心行不同聲聞、辟支佛等，以諸菩薩摩訶薩心行等法本來不同故；若一切同

【現代漢語翻譯】現代漢語譯本『再有經典說，大德須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva）斷除身見等無量煩惱，卻不取聲聞（Sravaka）的小果位，而是取諸佛的大菩提果（Bodhi），觀察一切佛法，以大慈悲心憐憫一切眾生，修菩薩行，斷除身見等一切煩惱。因此不取聲聞小果，而是取諸佛大菩提果。』須菩提問文殊師利（Manjusri）說：『文殊師利！此事稀有，此大方便的菩薩之人，斷除身見等一切煩惱，卻能不取聲聞小果。』文殊師利說：『大德須菩提！菩薩摩訶薩有大方便所攝的智慧，因此菩薩雖然如實知曉身見等一切煩惱，卻能不取聲聞小果。大德須菩提！如同大力士用薄利的刀斬斷娑羅樹（Sala tree），那娑羅樹仍然能夠屹立不倒。大德須菩提！菩薩摩訶薩也是如此，有大方便般若（Prajna）智慧，因此菩薩斷除身見等一切煩惱，卻能不取聲聞小果。』『大德須菩提！那娑羅樹又在其他時候遇到天雨滋潤，便又重新生長出枝葉花果，具足如原本一樣供眾生受用。大德須菩提！菩薩摩訶薩也是如此，得到大慈悲心雨的滋潤，雖然斷除了身見等諸煩惱，還會進入三界（Trailokya）方便示現，生於世間，隨順一切眾生受用。『大德須菩提！又在後來的時間，那娑羅樹被大風吹動，便倒地不再復生。大德須菩提！菩薩摩訶薩也是如此，被大智慧的猛烈之風所吹，在道場（Bodhimanda）中永遠滅度不再產生。』『因此菩薩摩訶薩從發心以來，一切心行都不同於聲聞、辟支佛（Pratyekabuddha）等，因為諸菩薩摩訶薩的心行等法本來就不同；如果一切都相同

【English Translation】 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，應聲聞作菩薩，菩薩作聲聞。」

問曰：「如聲聞人先斷見道煩惱，然後漸斷修道煩惱，菩薩何故不同聲聞，先斷見道煩惱，然後乃斷修道煩惱？」又問：「如菩薩取無量世住，修集無量善根，須陀洹等何故不取無量世住，亦不修集無量善根？」

答曰：「須陀洹等常有樂斷煩惱心故，以得無漏對治明故，轉轉怖畏諸世間故，生如是心：『何時當得離一切苦入無餘涅槃？』故修道中余殘煩惱自然漸盡。以是義故，聲聞不取無量世住，亦不修集無量善根。菩薩之人無量世來，為諸眾生作利益因，為諸眾生作利益事，得如是等畢竟之心。復見真如甘露法界，觀察一切諸眾生身，而實不異我所求處，是故菩薩見修道中一切煩惱能障利益眾生行故，即見道中一時俱斷。又以觀察利益一切諸眾生樂勝涅槃樂，是故菩薩取無量世住於世間修一切行，謂薩婆若智故能明見，修集無量菩提善根，得大菩提利，是故修集無量善根。」

問曰：「菩薩若見修道煩惱能障利益諸眾生行，以是義故，于見道中即斷除者，以何義故，即見道中不以世間智伏修道煩惱？」

答曰：「遠離一切煩惱名不退轉因，若離無漏道見法，離無漏道斷一切煩惱者，可如是難，何故世間道不伏修道煩惱？若世間道同世間道，無如是力

【現代漢語翻譯】現代漢語譯本：『這樣，就使得聲聞轉為菩薩，菩薩轉為聲聞。』

問：『如果聲聞之人先斷除見道（Darśana-mārga）的煩惱，然後逐漸斷除修道（Bhāvanā-mārga）的煩惱，菩薩為什麼不像聲聞那樣，先斷除見道的煩惱，然後才斷除修道的煩惱？』又問：『如果菩薩爲了修集無量的善根而取無量世的壽命，須陀洹（Srotaāpanna）等聖者為什麼不取無量世的壽命，也不修集無量的善根？』

答：『須陀洹等聖者常有樂於斷除煩惱的心，因為得到了無漏的對治光明，所以越來越畏懼世間的一切，生起這樣的心念：『何時才能脫離一切痛苦，進入無餘涅槃（nirvāṇa）？』因此，在修道中，剩餘的煩惱自然逐漸斷盡。因為這個緣故，聲聞不取無量世的壽命，也不修集無量的善根。菩薩之人無量世以來，爲了眾生作利益的因緣，爲了眾生作利益的事情，得到了這樣畢竟的心。又見到真如（Tathātā）甘露法界（Amṛta-dhātu），觀察一切眾生的身，而實際上與我所求之處沒有差異，因此，菩薩見到修道中的一切煩惱能夠障礙利益眾生的行為，所以在見道中一時全部斷除。又因為觀察到利益一切眾生的快樂勝過涅槃的快樂，所以菩薩取無量世的壽命住於世間，修一切行，因為薩婆若智（Sarvajña-jñāna）能夠明見，修集無量的菩提（bodhi）善根，得到大菩提的利益，所以修集無量的善根。』

問：『菩薩如果見到修道的煩惱能夠障礙利益眾生的行為，因為這個緣故，在見道中就斷除這些煩惱，那麼因為什麼緣故，在見道中不以世間智來伏住修道的煩惱？』

答：『遠離一切煩惱名為不退轉（avaivartika）的因，如果離開無漏道（anāsrava-mārga）見法，離開無漏道斷一切煩惱，才可以這樣責難，為什麼世間道（laukika-mārga）不伏住修道的煩惱？如果世間道與世間道相同，就沒有這樣的力量。』

【English Translation】 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.'

，是故不得言不退轉；而此菩薩即見道時永斷一切所治之法，得大悲等生畢竟菩提心，名不退轉菩薩。應知！是故菩薩如實見法成就方便，不取聲聞、辟支佛地，如實知見一切世間種種過患，為欲利益一切眾生行世間行，不捨世間，不為世間過患所染。

「是故聖者文殊師利告天子言：『諸天子！菩薩摩訶薩不住有為不住無為，是故菩薩名為福田。何以故？菩薩離有為法、不住無為法，知有為有過、知無為無過。知一切過故，不住有為；知無為法，不住無為。諸天子！如大力士仰射虛空，而彼射箭于虛空中無所依住，而不墮地。諸天子！此事為難，更有難者。』天子白文殊師利言：『如是之事希有最難，更無難者。』文殊師利告天子言：『菩薩摩訶薩所作難事復過於此，以菩薩摩訶薩不捨有為而證無為，不墮有為而能教化墮有為者。』」

問曰：「畢竟定者，如來經說：『若畢竟定聲聞之人，遠離三結得須陀洹不墮惡道，人天七反永離諸苦，畢竟證得阿羅漢道。』菩薩亦爾斷三結等，以何義故，不同聲聞而無量世住？」

答曰：「此義不然。何以故？言畢竟定者，依聲聞乘修多羅說，菩薩摩訶薩依無量行、依求一切種智，清凈出世間道能凈薩婆若。大乘修多羅中說：『以是義故，菩薩攝取無量世住

【現代漢語翻譯】現代漢語譯本：因此，不能說是不退轉；而這位菩薩在證見真理（見道）時，就永遠斷除了一切需要被對治的法，生起大悲心等，最終發起菩提心，這才能被稱為不退轉菩薩。應當知道！因此，菩薩如實地見到諸法，成就方便，不取聲聞（Śrāvaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，無師自悟的修行者）的境界，如實地知見一切世間的種種過患，爲了利益一切眾生而行世間行，不捨棄世間，也不被世間的過患所污染。『因此，聖者文殊師利（Mañjuśrī）告訴天子們說：『諸位天子！菩薩摩訶薩不住于有為法，也不住于無為法，因此菩薩被稱為福田。為什麼呢？因為菩薩遠離有為法，不住于無為法，知道有為法有過患，知道無為法沒有過患。因為知道一切過患，所以不住于有為；因為知道無為法，所以不住于無為。諸位天子！就像大力士仰面向天空射箭，那射出的箭在虛空中沒有依靠，也不會墜落地面。諸位天子！這件事很難，但還有更難的事。』天子對文殊師利說：『這樣的事稀有且最難，沒有更難的事了。』文殊師利告訴天子們說：『菩薩摩訶薩所做的事比這更難，因為菩薩摩訶薩不捨棄有為法而證得無為法，不墮入有為法卻能教化那些墮入有為法的人。』問：『所謂的畢竟定，如來（Tathāgata，佛的稱號）在經中說：『如果畢竟定的聲聞之人，遠離三結（身見、戒禁取見、疑）而證得須陀洹（Srotāpanna，入流果），不墮入惡道，在人天之間往返七次，永遠脫離諸苦，最終證得阿羅漢（Arhat，斷盡煩惱的聖者）道。』菩薩也是這樣斷除三結等，因為什麼緣故，不同於聲聞而要無量世地住世呢？』答：『這種說法是不對的。為什麼呢？因為所說的畢竟定，是依據聲聞乘的修多羅（Sūtra，佛經）所說，菩薩摩訶薩依據無量的修行、依據求取一切種智（Sarvajñā，佛陀所證得的智慧），清凈的出世間道能夠清凈一切種智。大乘修多羅中說：『因為這個緣故，菩薩攝取無量世住世。』

【English Translation】 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.』

。』」

問曰：「此義不然。何以故？若初地菩薩摩訶薩遠離一切對治之法，得畢竟不退轉阿耨多羅三藐三菩提者，以何義故，文殊師利問菩提經中說：『初發心能過聲聞地，第二行發心能過辟支佛地，第三不退發心過不定地，第四一生補處發心安住定地。』」

答曰：「彼經中依證勝進地、依遠中遠離所治法、依上上地說過不定地，是故此說不違彼經。此義云何？如初禪對治法。此明何義？如小乘人未來禪中斷不定因欲界修道煩惱，乃至第四禪中亦說斷修道煩惱，以遠中遠勝對治法而不相違。何以故？以對治因等故。菩薩摩訶薩亦復如是，于初地中斷菩提心相違退因，謂身見等一切煩惱，以得成就深心等修行，畢竟遠離退菩提心因故，乃至八地中得勝進遠中遠勝對治法，名為過不定地安住定地。以對治法等故、以定因故，言過不定地，義不相違。」

「又言過不定地者，求佛菩提大涅槃心未斷絕故，所起諸行功用疲惓名不定因，是故八地以上始言過不定地。此義云何？如彼處過苦等。此明何義？如小乘中厭過欲界苦，雖厭過欲界苦，而初禪地未過識等苦因，以未過所治法，是故如來經中說第二禪中過苦。如經中說：『憂根何處滅？』佛言：『初禪中滅。』又問：『苦根何處滅？』佛言：『二禪中

【現代漢語翻譯】問：『這個說法不對。為什麼呢？如果初地菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）遠離一切對治之法，證得畢竟不退轉阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），那麼根據什麼道理，《文殊師利問菩提經》中說：『初發心能超過聲聞地（Śrāvaka-bhūmi，阿羅漢的境界），第二行發心能超過辟支佛地（Pratyekabuddha-bhūmi，緣覺的境界），第三不退發心超過不定地，第四一生補處發心安住定地。』？』答：『那部經中是依據證勝進地、依據遠中遠離所治法、依據上上地來說超過不定地，所以這個說法不違背那部經。這個道理是什麼呢？比如初禪對治法。這說明什麼道理？比如小乘人未來禪中斷不定因欲界修道煩惱，乃至第四禪中也說斷修道煩惱，因為遠中遠勝對治法而不互相違背。為什麼呢？因為對治因相同。菩薩摩訶薩也是這樣，在初地中斷菩提心相違的退因，比如身見等一切煩惱，因為得到成就深心等修行，畢竟遠離退菩提心因的緣故，乃至八地中得到勝進遠中遠勝對治法，名為超過不定地安住定地。因為對治法相同、因為定因的緣故，說超過不定地，義理上不互相違背。』『又說超過不定地，是因為求佛菩提大涅槃心沒有斷絕的緣故，所生起的各種行為功用疲倦叫做不定因，所以八地以上才說超過不定地。這個道理是什麼呢？比如那個地方超過苦等。這說明什麼道理？比如小乘中厭惡超過欲界苦，雖然厭惡超過欲界苦，但是初禪地沒有超過識等苦因，因為沒有超過所治法，所以如來經中說第二禪中超過苦。如經中說：『憂根在什麼地方滅？』佛說：『在初禪中滅。』又問：『苦根在什麼地方滅？』佛說：『在二禪中滅。』

【English Translation】 Question: 『This meaning is not right. Why? If a Bodhisattva-mahāsattva (great Bodhisattva) in the first ground is far from all antidotal practices and attains irreversible anuttarā-samyak-saṃbodhi (unexcelled complete and perfect enlightenment), then according to what meaning does the Mañjuśrī Questions on Bodhi Sūtra say: 『The initial aspiration surpasses the Śrāvaka-bhūmi (the level of Arhats), the second practice of aspiration surpasses the Pratyekabuddha-bhūmi (the level of solitary Buddhas), the third irreversible aspiration surpasses the stage of uncertainty, and the fourth, the aspiration of one birth remaining, abides in the stage of certainty』?』 Answer: 『That sūtra speaks of surpassing the stage of uncertainty based on the ground of advancing in realization, based on being far from the afflictions in the distant middle, and based on the highest ground, therefore this statement does not contradict that sūtra. What is this meaning? For example, the antidotal practice of the first dhyāna. What does this clarify? For example, future dhyāna in the Lesser Vehicle interrupts the uncertain cause of afflictions of the desire realm in the path of cultivation, and even in the fourth dhyāna, it is said to cut off afflictions of the path of cultivation, because the distant middle and far superior antidotal practices do not contradict each other. Why? Because the antidotal causes are the same. The Bodhisattva-mahāsattva is also like this, in the first ground, they interrupt the causes of regression that are contrary to the mind of enlightenment, such as all afflictions like the view of self, because they have attained the practice of profound mind and so forth, and are ultimately far from the cause of regressing from the mind of enlightenment, and even in the eighth ground, they attain superior advancing distant middle and far superior antidotal practices, which is called surpassing the stage of uncertainty and abiding in the stage of certainty. Because the antidotal practices are the same, because of the cause of certainty, the statement of surpassing the stage of uncertainty does not contradict the meaning.』『Furthermore, saying surpassing the stage of uncertainty means that because the mind seeking Buddha's enlightenment and great nirvāṇa has not been cut off, the fatigue of various actions and efforts that arise is called the cause of uncertainty, therefore it is said above the eighth ground that one has surpassed the stage of uncertainty. What is this meaning? For example, surpassing suffering and so forth in that place. What does this clarify? For example, in the Lesser Vehicle, one is weary of surpassing the suffering of the desire realm, although one is weary of surpassing the suffering of the desire realm, the first dhyāna ground has not surpassed the cause of suffering such as consciousness, because it has not surpassed the afflictions to be overcome, therefore the Tathāgata Sūtra says that one surpasses suffering in the second dhyāna. As the sūtra says: 『Where is the root of sorrow extinguished?』 The Buddha said: 『It is extinguished in the first dhyāna.』 Again, he asked: 『Where is the root of suffering extinguished?』 The Buddha said: 『In the second dhyāna.』

滅。』又問：『喜根何處滅？』佛言：『三禪中滅。』又問：『樂根何處滅？』佛言：『四禪中滅。』如是過一切色相等厭，初禪時即過一切色等諸相，而第四禪中厭過因故，說第四禪過。菩薩摩訶薩亦復如是，于初地中已過不定地，二地已上乃至七地以來，求佛菩提大涅槃心未斷絕故，所起因行疲惓功用名不定地，是故為彼未滿足心不定因故，八地中說過不定地，言不相違。

「又得畢竟菩提心因緣具足和合故，言初發心過聲聞地。如《法印經》中如來說言：『彌勒！發菩提心有七種因。何等為七？一者、諸佛教化發菩提心；二者、見法欲滅發菩提心；三者、于諸眾生起大慈悲發菩提心；四者、菩薩教化發菩提心；五者、因佈施故發菩提心；六者、學他發菩提心；七者、聞說如來三十二相八十種好發菩提心。彌勒！諸佛教化發菩提心、見法欲滅發菩提心、于諸眾生起大慈悲發菩提心，此三發心能護正法、速疾成就阿耨多羅三藐三菩提，餘四發心非真菩薩，不能護持諸佛正法、速疾成就阿耨多羅三藐三菩提。』此明何義？若菩薩成就深心畢竟不退，得大悲心大勇猛力，為諸世間一切眾生過箭所射，而觀眾生起大慈悲，攝諸善根聚集增長，故言初發心時過聲聞地。第二發心過辟支佛地者，辟支佛人、勝聲聞人畢竟

【現代漢語翻譯】現代漢語譯本：『滅於何處？』又問：『喜根（喜受的根本）何處滅？』佛言：『三禪中滅。』又問：『樂根（樂受的根本）何處滅？』佛言：『四禪中滅。』像這樣，要超越一切色相等令人厭惡的境界，在初禪的時候就已經超越了一切色等諸相，而第四禪中因為厭離超越了因的緣故，所以說第四禪是超越。菩薩摩訶薩也是這樣，在初地中就已經超越了不定地，從二地以上乃至七地，因為求佛菩提大涅槃的心沒有斷絕，所以所生起的因行、疲倦的功用，就叫做不定地。因此，爲了那些未滿足的心和不定的因，所以在八地中說超越不定地，這樣說並不矛盾。『又因為得到畢竟菩提心的因緣具足和合，所以說初發心就超越了聲聞地。』如《法印經》中如來說：『彌勒（Maitreya，未來佛）！發菩提心有七種因。哪七種？一者，諸佛教化發菩提心；二者，見法欲滅發菩提心；三者，于諸眾生起大慈悲發菩提心；四者，菩薩教化發菩提心；五者，因佈施故發菩提心；六者，學他發菩提心；七者，聞說如來三十二相八十種好發菩提心。彌勒！諸佛教化發菩提心、見法欲滅發菩提心、于諸眾生起大慈悲發菩提心，這三種發心能護持正法，迅速成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），其餘四種發心不是真正的菩薩，不能護持諸佛正法，迅速成就阿耨多羅三藐三菩提。』這說明什麼意義呢？如果菩薩成就深心，畢竟不退轉，得到大悲心和大勇猛力，爲了世間一切眾生被箭射中般的痛苦，而觀察眾生，生起大慈悲心，攝取各種善根，聚集增長，所以說初發心時就超越了聲聞地。第二發心超越辟支佛地，辟支佛人勝過聲聞人，畢竟

【English Translation】 English version: 'Where does it cease?' Again asked: 'Where does the root of joy (喜根, the root of joyful feeling) cease?' The Buddha said: 'It ceases in the third Dhyana (三禪, third meditative state).' Again asked: 'Where does the root of pleasure (樂根, the root of pleasurable feeling) cease?' The Buddha said: 'It ceases in the fourth Dhyana (四禪, fourth meditative state).' Thus, to transcend all repulsive aspects of form, at the time of the first Dhyana, one already transcends all aspects of form, and in the fourth Dhyana, because of the aversion to and transcendence of the cause, it is said that the fourth Dhyana is transcendent. Bodhisattvas Mahasattvas (菩薩摩訶薩, great enlightened beings) are also like this; in the first Bhumi (初地, first stage of Bodhisattva path), they have already transcended the Indeterminate Ground (不定地), and from the second Bhumi (二地, second stage of Bodhisattva path) up to the seventh Bhumi (七地, seventh stage of Bodhisattva path), because the mind seeking Buddha's Bodhi (菩提, enlightenment) and Great Nirvana (大涅槃, great liberation) has not been severed, the causal actions, wearying efforts, and functions that arise are called the Indeterminate Ground. Therefore, for the sake of those unfulfilled minds and indeterminate causes, it is said in the eighth Bhumi (八地, eighth stage of Bodhisattva path) that one transcends the Indeterminate Ground, and this statement is not contradictory. 'Moreover, because the causes and conditions for attaining the ultimate Bodhi mind are complete and harmonious, it is said that the initial aspiration surpasses the Sravaka Ground (聲聞地, the stage of the Hearers).' As the Tathagata (如來, Thus Come One) said in the Dharma Seal Sutra (法印經): 'Maitreya (彌勒, the future Buddha)! There are seven causes for generating the Bodhi mind. What are the seven? First, being taught by all Buddhas generates the Bodhi mind; second, seeing the Dharma (法, the teachings) about to perish generates the Bodhi mind; third, arising great compassion for all sentient beings generates the Bodhi mind; fourth, being taught by Bodhisattvas generates the Bodhi mind; fifth, generating the Bodhi mind because of giving; sixth, learning from others generates the Bodhi mind; seventh, hearing about the thirty-two marks and eighty minor characteristics of the Tathagata generates the Bodhi mind. Maitreya! Generating the Bodhi mind through the teachings of all Buddhas, seeing the Dharma about to perish, and arising great compassion for all sentient beings—these three types of aspiration can protect the Proper Dharma (正法, true teachings) and quickly achieve Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). The other four types of aspiration are not those of true Bodhisattvas, and they cannot protect the Proper Dharma of all Buddhas or quickly achieve Anuttara-samyak-sambodhi.' What does this mean? If a Bodhisattva achieves a profound mind, ultimately without regression, and attains great compassion and great courageous strength, observing sentient beings as if they are being shot by arrows, arising great compassion, gathering and increasing all good roots, therefore it is said that at the time of the initial aspiration, one surpasses the Sravaka Ground. The second aspiration surpasses the Pratyekabuddha Ground (辟支佛地, the stage of the Solitary Buddhas), and Pratyekabuddhas are superior to Sravakas, ultimately

不為他身，畢竟自為身求寂滅涅槃。若菩薩初觀察法性上上觀無生法忍時，未得過不定道，所有生心皆悉能過、聲聞辟支佛地故，言第二發心過辟支佛地。第三發心過不定地者，于初地中離不定因得定因故，所有生心過不定地故，言第三發心過不定地。第四發心安住定地者，二地已上遠離一切所治之法，是故安住畢竟定地故，言第四發心安住定地。

「又不退轉阿耨多羅三藐三菩提者，所謂菩薩得離發菩提心相違法時，名不退轉菩薩。如《寶女經》中說：『寶女！菩薩摩訶薩有三十二掛礙塹路發菩提心相違之法。何等三十二？一者、求聲聞乘；二者、求辟支佛乘；三者、求釋梵處；四者、倚著所生凈修梵行；五者、專一德本言是我所；六者、若得財寶慳貪愛吝；七者、以偏黨心而施眾生；八者、輕易戒禁；九者、不念道心專精之行；十者、瞋恚之事以為名聞；十一者、其心放逸；十二者、馳騁；十三者、不求博聞；十四者、不察所造；十五者、貢高自大；十六者、不能清凈身口心行；十七者、不護正法；十八者、背舍師恩；十九者、不棄捨恩；二十者、離堅要法；二十一者、習諸惡友；二十二者、隨諸陰種；二十三者、不勤助道；二十四者、念不善本；二十五者、所發道意無權方便；二十六者、不以慇勤咨嗟三

【現代漢語翻譯】現代漢語譯本不是爲了他人，歸根結底是爲了自己求得寂滅涅槃（nirvana）。如果菩薩最初觀察法性，以最上乘的智慧觀照無生法忍（anutpattika-dharma-kshanti）時，尚未超越不定道，那麼所有生起的心念都能夠超越聲聞（śrāvaka）、辟支佛（pratyekabuddha）的境界，所以說第二次發心超越辟支佛的境界。第三次發心超越不定地，是因為在初地（bhūmi）中脫離了不定因，得到了定因，所以所有生起的心念都超越了不定地，所以說第三次發心超越不定地。第四次發心安住于定地，是因為二地（bhūmi）及以上遠離了一切所應斷除的法，因此安住於畢竟定地，所以說第四次發心安住于定地。

『又，不退轉阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）』，是指菩薩脫離了與發起菩提心（bodhicitta）相違背的法時，稱為不退轉菩薩。如《寶女經》中所說：『寶女！菩薩摩訶薩有三十二種掛礙、陷阱，是與發起菩提心相違背的法。是哪三十二種呢？一是，追求聲聞乘（śrāvakayāna）；二是，追求辟支佛乘（pratyekabuddhayāna）；三是，追求生於色界、無色界天；四是，執著于所生的清凈修行；五是，專注于功德，認為功德是『我』的；六是，如果得到財寶就慳吝貪愛；七是，以偏袒的心施捨眾生；八是，輕視戒律；九是，不念道心，不專精修行；十是，把嗔恚的事情當作名聲；十一是，心懷放逸；十二是，心懷散亂；十三是，不求廣博的知識；十四是，不審查所作所為；十五是，貢高自大；十六是，不能清凈身口意三業；十七是，不守護正法；十八是，背棄師長的恩情；十九是，不捨棄恩怨；二十是，遠離堅定的修行方法；二十一是，親近各種惡友；二十二是，隨順五陰的生滅變化；二十三是，不勤奮地幫助修道；二十四是，思念不善的根本；二十五是，所發起的道意沒有權巧方便；二十六是，不以慇勤的態度讚歎三寶』

【English Translation】 English version It is not for the sake of others; ultimately, it is for oneself that one seeks the extinction of suffering and nirvana (nirvana). If a Bodhisattva initially observes the nature of phenomena, contemplating the forbearance of non-origination (anutpattika-dharma-kshanti) with supreme wisdom, and has not yet transcended the path of uncertainty, then all arising thoughts are capable of surpassing the realms of Śrāvakas (śrāvaka) and Pratyekabuddhas (pratyekabuddha). Therefore, it is said that the second arising of the mind surpasses the realm of Pratyekabuddhas. The third arising of the mind surpasses the uncertain ground because, in the first ground (bhūmi), one is liberated from the cause of uncertainty and attains the cause of certainty. Therefore, all arising thoughts surpass the uncertain ground, and it is said that the third arising of the mind surpasses the uncertain ground. The fourth arising of the mind abides in the certain ground because the second ground (bhūmi) and above are far removed from all phenomena to be eliminated. Therefore, one abides in the ultimate certain ground, and it is said that the fourth arising of the mind abides in the certain ground.

'Furthermore, 'non-retrogression from Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment)' refers to a Bodhisattva who, upon being liberated from the laws that contradict the arising of the mind of enlightenment (bodhicitta), is called a non-retrogressing Bodhisattva. As stated in the 'Jewel Woman Sutra': 'Jewel Woman! A Bodhisattva-Mahasattva has thirty-two obstacles and pitfalls, which are laws that contradict the arising of the mind of enlightenment. What are these thirty-two? First, seeking the Śrāvakayāna (śrāvakayāna); second, seeking the Pratyekabuddhayāna (pratyekabuddhayāna); third, seeking rebirth in the realms of form and formlessness; fourth, clinging to the pure conduct that arises; fifth, focusing on merit and considering it as 'mine'; sixth, being stingy and greedy if one obtains wealth; seventh, giving to sentient beings with a biased mind; eighth, belittling the precepts; ninth, not contemplating the mind of the path and not being diligent in practice; tenth, considering anger as fame; eleventh, being lax in mind; twelfth, being scattered in mind; thirteenth, not seeking extensive knowledge; fourteenth, not examining one's actions; fifteenth, being arrogant and conceited; sixteenth, not being able to purify the actions of body, speech, and mind; seventeenth, not protecting the Dharma; eighteenth, betraying the kindness of the teacher; nineteenth, not abandoning grudges; twentieth, being far from steadfast methods of practice; twenty-first, associating with evil friends; twenty-second, following the arising and ceasing of the five skandhas; twenty-third, not diligently assisting in the path; twenty-fourth, thinking of unwholesome roots; twenty-fifth, the mind of the path that arises lacks skillful means; twenty-sixth, not praising the Three Jewels with diligence.'

寶；二十七者、憎諸菩薩；二十八者、所未聞法聞之誹謗；二十九者、不覺事；三十者、習持俗典；三十一者、不肯勸化眾生類；三十二者、厭于生死。』

「又復所以不退不轉，以諸菩薩畢竟受持不退轉法故。如《娑伽羅龍王經》中說：『龍王！菩薩摩訶薩畢竟成就八種法故，得名為入不退不轉菩薩之數。何等為八？所謂如說修行：一者、觀察自過不觀他過；二者、乃至不為自身命故施惡於人；三者、若得利養其心不高，若失利養心亦不下；四者、于諸眾生起福田想，不生噁心；五者、所有財物悉與一切眾生共之；六者、于諸法中不欲獨解令他不知；七者、見他得樂生歡喜心，不由自樂生歡喜心；八者、于愛不愛其心平等。菩薩具此八種法故，不退不轉阿耨多羅三藐三菩提。』」

問曰：「應說不轉相，云何不轉相？」

答曰：「我正欲說，而汝復問。菩薩成就不轉相者，如來處處修多羅中廣說，應知。如《智印三昧修多羅》中說言：『彌勒！有五種法名為菩薩畢竟不轉阿耨多羅三藐三菩提相。何等為五？一者、于諸眾生起平等心；二者、於他利養不生嫉心；三者、乃至自為身命，不說法師比丘諸惡過失；四者、終不貪著供養恭敬讚歎等事；五者、畢竟得甚深法智忍。彌勒！更有五法故，得名為

{ "translations": [ "現代漢語譯本：『二十七、憎恨諸位菩薩；二十八、對於未曾聽聞的佛法，一聽聞就加以誹謗；二十九、不能覺察事理；三十、學習並執持世俗典籍；三十一、不肯勸導化解各類眾生；三十二、厭惡生死輪迴。』", "『此外，之所以不退轉，是因為諸位菩薩最終受持不退轉之法。正如《娑伽羅龍王經》（Sāgara-nāgarāja-sūtra，海龍王經）中所說：『龍王！菩薩摩訶薩最終成就八種法，因此得名為進入不退轉菩薩之列。哪八種呢？就是如所說而修行：一、觀察自己的過失而不觀察他人的過失；二、乃至不爲了自己的性命而對他人施加惡行；三、如果獲得利益供養，內心不會高傲，如果失去利益供養，內心也不會低落；四、對於諸位眾生生起福田之想，不生噁心；五、所有財物都與一切眾生共同分享；六、對於諸法不希望獨自理解而讓他人不知；七、見到他人獲得快樂生起歡喜心，不由自己獲得快樂而生起歡喜心；八、對於喜愛和不喜愛的人，內心平等。菩薩具備這八種法，就不會退轉于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』』", "問：『應該說不轉之相，什麼是不轉之相？』", "答：『我正要說，而你又發問。菩薩成就的不轉之相，如來在各處修多羅（sūtra，經）中廣泛宣說，應當知曉。如《智印三昧修多羅》（Jñāna-mudrā-samādhi-sūtra，智印三昧經）中說：『彌勒（Maitreya，慈氏菩薩）！有五種法名為菩薩最終不轉于阿耨多羅三藐三菩提之相。哪五種呢？一、對於諸位眾生生起平等心；二、對於他人的利養不生嫉妒心；三、乃至爲了自己的性命，也不說說法師、比丘的各種惡劣過失；四、始終不貪著供養、恭敬、讚歎等事；五、最終獲得甚深法智忍。彌勒！更有五種法，因此得名為" ], "english_translations": [ "English version: 'Twenty-seventh, hating all Bodhisattvas; twenty-eighth, slandering the Dharma that has not been heard upon hearing it; twenty-ninth, not being aware of things; thirtieth, studying and upholding worldly scriptures; thirty-first, being unwilling to persuade and transform sentient beings; thirty-second, being厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于厭于

不轉菩薩。何等為五？一者、不見自身；二者、不見他身；三者、心不分別妄說法界；四者、不見菩提；五者、不以相見如來。』如是等。

「又《般若波羅蜜經》中廣說不轉之相，如彼經說應知。」

問曰：「云何得異法菩提心？不退轉菩提心因，于異佛菩提名不退轉阿耨多羅三藐三菩提心。」

答曰：「以得決定因故。此明何義？以初地菩薩成就畢竟因，以依此因畢竟證大菩提，是故言得不退轉阿耨多羅三藐三菩提。言阿耨多羅者，謂勝一切有為法故；言三藐三菩提者，謂離一切諸不善法煩惱習氣故，於一切處無障礙故，一切種一切法如實正知故。是故言三藐三菩提。」

問曰：「應說不退不轉功德，云何不退不轉功德？」

答曰：「不退不轉功德者，如來處處經中廣說，應知。如《十地經》說：『諸佛子！若有眾生厚集善根故、善集諸善行故、善集諸功德行故，善供養諸佛故、善集清白法故、善知識善護故、善清凈心故、入深廣心故、畢竟信樂大法故、現大慈悲故，如是眾生乃能發阿耨多羅三藐三菩提心。』

「厚集善根者，菩薩從初發心已來能過聲聞、辟支佛性，是故能與不退不轉菩薩之位以為種子，貪等善根非正種子。久修無量諸功德行故，言厚集善根故。

【現代漢語翻譯】現代漢語譯本『不退轉菩薩』是指什麼？有五種情況：一、不見自身；二、不見他人之身；三、內心不分別，胡亂宣說虛妄的法界；四、不見菩提（bodhi，覺悟）；五、不以表相看待如來（Tathagata，佛）。』像這些情況。「另外，《般若波羅蜜經》（Prajnaparamita Sutra）中詳細闡述了不退轉的相狀，應該按照該經所說的那樣去理解。」問：『如何才能獲得與衆不同的法菩提心？不退轉菩提心的因是什麼？在不同的佛的菩提中，如何稱之為不退轉阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）？』答：『因為獲得了決定的因。』這說明了什麼？說明初地菩薩成就了究竟的因，依靠這個因最終證得大菩提，所以說獲得了不退轉阿耨多羅三藐三菩提。所謂『阿耨多羅』，是指勝過一切有為法；所謂『三藐三菩提』，是指遠離一切不善法、煩惱和習氣，在任何地方都沒有障礙，對一切種類的一切法都能如實正確地瞭解。所以稱為三藐三菩提。問：『應該說說不退不轉的功德，什麼是不退不轉的功德？』答：『關於不退不轉的功德，如來在各處經典中都有廣泛的闡述，應該去了解。』比如《十地經》（Dasabhumika Sutra）中說：『諸位佛子！如果有眾生積累了深厚的善根，積累了各種善行，積累了各種功德行，善於供養諸佛，積累了清凈的法，有善知識的護持，內心清凈，進入深廣的心境，最終信樂大法，展現大慈悲，這樣的眾生才能發起阿耨多羅三藐三菩提心。』「所謂『厚集善根』，是指菩薩從最初發心以來，就能超越聲聞（Sravaka，小乘修行者）、辟支佛（Pratyekabuddha，緣覺）的根性，因此能夠將不退不轉菩薩的地位作為種子，貪婪等善根不是真正的種子。因為長久地修習無量的功德行，所以說『厚集善根』。」

【English Translation】 English version 『Non-retrogressing Bodhisattvas.』 What are the five? First, not seeing oneself; second, not seeing others; third, the mind does not discriminate and falsely speaks of the illusory Dharma Realm; fourth, not seeing Bodhi (覺悟, enlightenment); fifth, not seeing the Tathagata (如來, Thus Come One) through appearances.』 Such as these. 「Furthermore, the Prajnaparamita Sutra (般若波羅蜜經) extensively explains the characteristics of non-retrogression, as it should be understood according to that sutra.」 Question: 『How does one attain a unique Dharma Bodhicitta (菩提心, mind of enlightenment)? What is the cause of a non-retrogressing Bodhicitta? In the Bodhi of different Buddhas, how is it called the non-retrogressing Anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, unsurpassed, right and perfect enlightenment mind)?』 Answer: 『Because one has obtained a definitive cause.』 What does this mean? It means that a Bodhisattva of the first ground has accomplished the ultimate cause, and relying on this cause, ultimately attains great Bodhi. Therefore, it is said to have obtained the non-retrogressing Anuttara-samyak-sambodhi. 『Anuttara』 means surpassing all conditioned dharmas; 『Samyak-sambodhi』 means being free from all unwholesome dharmas, afflictions, and habitual tendencies, being without obstacles in all places, and truly and correctly knowing all kinds of all dharmas. Therefore, it is called Samyak-sambodhi. Question: 『One should speak of the merits of non-retrogression and non-reversal. What are the merits of non-retrogression and non-reversal?』 Answer: 『The merits of non-retrogression and non-reversal are extensively explained by the Tathagata in various sutras, and should be understood.』 For example, the Dasabhumika Sutra (十地經) says: 『O Buddhas' sons! If there are sentient beings who have accumulated deep roots of goodness, accumulated various good deeds, accumulated various meritorious deeds, are good at making offerings to all Buddhas, accumulated pure and white dharmas, are well protected by good teachers, have pure minds, enter into deep and vast minds, ultimately believe in and rejoice in the great Dharma, and manifest great compassion, such sentient beings are then able to generate the Anuttara-samyak-sambodhi-citta.』「『Accumulating deep roots of goodness』 means that from the initial arising of the Bodhi mind, the Bodhisattva is able to surpass the nature of Sravakas (聲聞, Hearers) and Pratyekabuddhas (辟支佛, Solitary Buddhas), and therefore can use the position of non-retrogressing Bodhisattvas as a seed. Greed and other wholesome roots are not true seeds. Because of long cultivation of immeasurable meritorious deeds, it is said 『accumulating deep roots of goodness.』

「善集諸善行者，菩薩正修諸行，名修諸善行，行修生起名異義一。又言行者，清凈身口意業正命自活，以諸菩薩離損害心，為起成就利益一切諸眾生行，一切聲聞、辟支佛等不能得度智慧大海，而菩薩能渡故，言善集諸善行故。

「善集諸功德者，以佈施忍辱不放逸等，四攝四家化眾生因，諸法種子增長正集故，言善集諸功德故。

「善供養諸佛者，為增長他利益因力即是己事，正快無量種種供養、種種恭敬、聞正法等，生生供養恭敬諸佛故，言善供養諸佛故。

「善集清白法者，以諸菩薩無量門集佈施等行修諸白法，為取大菩提成就一味心正迴向故，能成就不退轉法故，言善集清白法故。

「善知識善護者，唯佛如來為善知識，能護菩薩令發心增長，安住不退不轉法中故，言善知識善護故。

「善清凈心者，以不求自樂、專一味心為他利益，長夜不為自愛等門煩惱所染故，言善清凈心故。

「入深廣心者，大乘法中專念廣勝畢竟因成就故，言入深廣心故。

「畢竟信樂大法者，以起大心不怯弱故，不畏世間一切諸苦，見求小乘諸眾生等起大悲心，欲與一切眾生樂，故知一切種智處，以方便力令眾生得故，言畢竟信樂大法故。

「現大慈悲者，以見生死種種諸苦

【現代漢語翻譯】現代漢語譯本：『善於積聚各種善行的人，菩薩如法修行各種行為，稱為修行各種善行，行為的修行和生起，名稱不同而意義相同。又說行為，是指清凈的身口意業，以正當的職業維持生活，因為諸位菩薩遠離損害之心，爲了發起、成就利益一切眾生的行為，一切聲聞、辟支佛等不能夠度過的智慧大海，而菩薩能夠渡過，所以說善於積聚各種善行。』『善於積聚各種功德的人，以佈施、忍辱、不放逸等，四攝法作為教化眾生的因，各種法的種子增長並如法積聚，所以說善於積聚各種功德。』『善於供養諸佛的人，因為增長他人利益的因的力量就是自己的事情，真正快速地以無量種種供養、種種恭敬、聽聞正法等，生生世世供養恭敬諸佛，所以說善於供養諸佛。』『善於積聚清凈法的人，因為諸位菩薩以無量法門積聚佈施等行為，修行各種清白之法，爲了取得大菩提，成就一心一味之心，如法迴向，所以能夠成就永不退轉之法，所以說善於積聚清凈法。』『善知識善於守護，只有佛如來是善知識，能夠守護菩薩，使菩提心增長，安住在不退轉之法中，所以說善知識善於守護。』『善於清凈心的人，因為不求自己快樂，專心一意地爲了他人利益，長久以來不被自愛等煩惱所污染，所以說善於清凈心。』『進入深廣之心的人，在大乘佛法中專心念誦，廣大的殊勝的畢竟之因成就，所以說進入深廣之心。』『畢竟信樂大法的人，因為發起大心而不怯懦，不畏懼世間一切諸苦，見到追求小乘的眾生等，生起大悲心，想要給予一切眾生快樂，所以知道一切種智之處，以方便之力令眾生得到，所以說畢竟信樂大法。』『展現大慈悲的人，因為見到生死輪迴中的種種諸苦』

【English Translation】 English version: 'Those who are good at accumulating all good deeds, Bodhisattvas (Enlightenment beings) cultivate all practices correctly, which is called cultivating all good deeds. The cultivation and arising of actions have different names but the same meaning. Furthermore, 'actions' refer to pure actions of body, speech, and mind, and living righteously. Because all Bodhisattvas are free from the intention to harm, and in order to initiate and accomplish actions that benefit all sentient beings, the sea of wisdom that all Śrāvakas (Disciples) and Pratyekabuddhas (Solitary Buddhas) cannot cross, the Bodhisattvas can cross. Therefore, it is said to be good at accumulating all good deeds.' 'Those who are good at accumulating all merits, use generosity, patience, non-negligence, etc., the Four Means of Attraction (catuḥ-saṃgraha-vastu) as the cause of transforming sentient beings, and the seeds of all dharmas (teachings) grow and are correctly accumulated. Therefore, it is said to be good at accumulating all merits.' 'Those who are good at making offerings to all Buddhas, because the power of the cause of increasing the benefit of others is their own affair, truly and quickly make limitless kinds of offerings, all kinds of reverence, hearing the correct Dharma (teachings), etc., offering and revering all Buddhas in every lifetime. Therefore, it is said to be good at making offerings to all Buddhas.' 'Those who are good at accumulating pure Dharma (teachings), because all Bodhisattvas accumulate practices such as generosity through limitless doors, cultivate all pure dharmas, in order to obtain great Bodhi (Enlightenment), accomplish a single-minded and single-flavored mind, and correctly dedicate it, therefore they can accomplish the Dharma (teachings) of non-retrogression. Therefore, it is said to be good at accumulating pure Dharma.' 'Good advisors are good at protecting. Only the Buddha Tathāgata (Thus Come One) is a good advisor, who can protect Bodhisattvas, causing their Bodhicitta (mind of enlightenment) to grow, and abiding in the Dharma (teachings) of non-retrogression. Therefore, it is said that good advisors are good at protecting.' 'Those who are good at purifying the mind, because they do not seek their own pleasure, but single-mindedly benefit others, and for a long time are not defiled by afflictions such as self-love, therefore it is said to be good at purifying the mind.' 'Those who enter the deep and vast mind, in the Mahāyāna (Great Vehicle) Dharma (teachings), single-mindedly contemplate, and the vast and supreme ultimate cause is accomplished, therefore it is said to enter the deep and vast mind.' 'Those who ultimately believe in and delight in the great Dharma (teachings), because they initiate a great mind without being timid, do not fear all the sufferings of the world, and seeing sentient beings who seek the Small Vehicle (Hinayana), they arise great compassion, wanting to give all sentient beings happiness, therefore they know the place of all-knowing wisdom, and use skillful means to enable sentient beings to obtain it. Therefore, it is said to ultimately believe in and delight in the great Dharma.' 'Those who manifest great compassion, because they see all kinds of sufferings in the cycle of birth and death'

逼惱眾生，無舍無洲無有救者，為彼眾生滅諸苦惱，行舍大舍極難捨等，以方便力入大苦中故現慈悲。又言慈者，初發心菩薩以少力故，但願憐愍一切眾生，是故名慈。又言悲者，如是如是為於一切眾生修行，如是如是于勝法中起上上心，是故名悲，故言現大慈悲故。

「又不退轉者，菩薩摩訶薩有八種法，能成不退轉地。何等為八？一者、大悲；二者、心安住；三者、智慧；四者、方便；五者、不放逸；六者、發精進；七者、善住念；八者、值善知識。初發心菩薩應速修行此八種法如救頭然，後方修集菩薩其餘不退轉法，依此八法修集其餘不退不轉一切功德。彼不退轉一切功德，處處經中廣說應知。」

問曰：「但說不退阿耨多羅三藐三菩提便足，何故復言不轉？以得不退者即是不轉故。」

答曰：「以得不退因畢竟成就深心，故名不退。言不轉者，依不退深心，起余心行上上勝進，故名不轉。」

問曰：「若爾，不退不轉更無異義，云何不轉于不退為勝？」

答曰：「言不退者，依不損害心根本業道，起利益他行，證上上勝義故；言不轉者，修行成故。又不退者，永斷一切得勝法障身見等煩惱根本盡故；言不轉者，于修道中斷滅根本無明故。又不退者，善集具足功德故；言不轉者

，善集具足智慧故。又不退者，成就方便故；言不轉者，成就般若故。又不退者，過聲聞辟支佛地因故；言不轉者，善集得菩提諸善根故。又不退者，成就大力故；言不轉者，成就修行故。又不退者，具足成就十力因故；言不轉者，具足成就四無畏因故。又不退者，依檀等白法為利益眾生故；言不轉者，檀等善根為眾生故迴向大菩提，常樂利益諸眾生故。又不退者，以得初地不失菩提心因，深心等成就故；言不轉者，二地已上起心十善業道所攝，異十善業道修行檀等數數增長故。」

問曰：「勝進法者，其義云何？」

答曰：「以諸菩薩心行增長，于先所得白凈法中上上勝進。以是義故，名勝進法。

「降伏一切諸魔怨敵者，以降伏魔、降伏怨、降伏敵對，是故說言降伏一切諸魔怨敵。此義云何？菩薩降伏煩惱魔故，天魔伺求不得少過，故言降伏一切諸魔；以得聞思修慧力故，利益眾生相違怨等所不能障，故言降伏一切諸怨；一切外道諸論師等不能折伏，故言降伏一切敵對。是故說言降伏一切諸魔怨敵。又以般若力故，斷煩惱魔，故言降伏一切諸魔；以方便力故能修集菩提善根，過二乘所證涅槃怨敵，是故說言降伏一切諸魔怨敵。又覆成就深心等法，過魔道因，故言降伏一切諸魔；求一切智地心未

【現代漢語翻譯】現代漢語譯本：'不退'是因為善於積累和具備充足的智慧。'不轉'是因為成就了方便之行。'不轉'也因為成就了般若智慧。'不退'是因為超越了聲聞（Śrāvaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，無師自悟的修行者）的境界。'不轉'是因為善於積累獲得菩提（Bodhi，覺悟）的各種善根。'不退'是因為成就了強大的力量。'不轉'是因為成就了修行。'不退'是因為具足成就了十力（Daśabala，佛的十種力量）的因。'不轉'是因為具足成就了四無畏（Caturvaiśāradya，佛的四種無所畏懼的自信）的因。'不退'是因為依靠佈施（Dāna）等清凈的法來利益眾生。'不轉'是因為將佈施等善根爲了眾生迴向于大菩提，恒常喜樂地利益一切眾生。'不退'是因為證得初地（Prathamā Bhūmi，菩薩修行的第一個階段）而不失菩提心的因，深心等成就的緣故。'不轉'是因為二地（Dvitīyā Bhūmi，菩薩修行的第二個階段）及以上發起的心都屬於十善業道（Daśa-kuśala-karmapatha，十種善的行爲準則）所攝，不同於十善業道，修行佈施等善根不斷增長的緣故。'

問：'勝進法'的含義是什麼？

答：因為諸位菩薩的心行不斷增長，在先前所獲得的清凈法中不斷向上進步。因為這個緣故，稱為'勝進法'。

'降伏一切諸魔怨敵'，是因為降伏了魔（Māra，障礙修行的惡勢力）、降伏了怨（Dveṣa，怨恨）、降伏了敵對（Śatru，敵人），所以說降伏一切諸魔怨敵。這是什麼意思呢？菩薩降伏了煩惱魔的緣故，天魔（Devaputra-māra，欲界第六天的魔）伺機尋找也得不到絲毫過失，所以說降伏一切諸魔；因為得到了聞、思、修的智慧力量，利益眾生時，與此相違背的怨等不能夠障礙，所以說降伏一切諸怨；一切外道（Tīrthika，佛教以外的宗教或哲學流派）的論師等不能夠折服，所以說降伏一切敵對。因此說降伏一切諸魔怨敵。又因為般若（Prajñā，智慧）的力量，斷除了煩惱魔，所以說降伏一切諸魔；因為方便（Upāya，善巧的方法）的力量能夠修集菩提的善根，超越了二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）所證得的涅槃（Nirvāṇa，寂滅）怨敵，所以說降伏一切諸魔怨敵。又成就了深心等法，超越了魔道之因，所以說降伏一切諸魔；求一切智地（Sarvākārajñatābhūmi，佛果的境界）的心未

【English Translation】 English version: 'Non-regression' (不退) is because of skillfully accumulating and possessing sufficient wisdom. 'Non-deviation' (不轉) is because of accomplishing expedient practices. 'Non-deviation' is also because of accomplishing prajñā (般若, wisdom). 'Non-regression' is because of surpassing the realms of Śrāvakas (聲聞, disciples who practice by hearing the Dharma) and Pratyekabuddhas (辟支佛, practitioners who attain enlightenment on their own without a teacher). 'Non-deviation' is because of skillfully accumulating various roots of goodness for attaining Bodhi (菩提, enlightenment). 'Non-regression' is because of accomplishing great strength. 'Non-deviation' is because of accomplishing practice. 'Non-regression' is because of fully accomplishing the cause of the Ten Powers (Daśabala, 十力, the ten powers of a Buddha). 'Non-deviation' is because of fully accomplishing the cause of the Four Fearlessnesses (Caturvaiśāradya, 四無畏, the four kinds of fearlessness of a Buddha). 'Non-regression' is because of relying on Dāna (檀, giving) and other pure dharmas to benefit sentient beings. 'Non-deviation' is because of dedicating the roots of goodness such as giving to great Bodhi for the sake of sentient beings, constantly and joyfully benefiting all sentient beings.

'Non-regression' is because of attaining the first Bhūmi (Prathamā Bhūmi, 初地, the first stage of a Bodhisattva's practice) without losing the cause of Bodhicitta (菩提心, the mind of enlightenment), due to the accomplishment of profound mind and so on. 'Non-deviation' is because the minds arising from the second Bhūmi (Dvitīyā Bhūmi, 二地, the second stage of a Bodhisattva's practice) and above are included in the Ten Wholesome Paths of Action (Daśa-kuśala-karmapatha, 十善業道, the ten wholesome principles of action), differing from the Ten Wholesome Paths of Action, the practice of giving and other roots of goodness constantly increase.'

Question: 'What is the meaning of 'Superior Progress Dharma' (勝進法)?'

Answer: 'Because the minds and actions of all Bodhisattvas constantly increase, continuously progressing upwards in the pure dharmas previously attained. For this reason, it is called 'Superior Progress Dharma'.'

'Subduing all Māras (魔, demons) and Enemies (怨敵)' is because of subduing Māra, subduing enemies, and subduing adversaries, therefore it is said to subdue all Māras and enemies. What does this mean? Because Bodhisattvas subdue the Māra of afflictions, the Deva-putra-māra (天魔, the demon of the sixth heaven in the desire realm) cannot find even the slightest fault when seeking opportunities, therefore it is said to subdue all Māras; because of obtaining the power of wisdom from hearing, thinking, and cultivating, when benefiting sentient beings, the enemies and so on who oppose this cannot obstruct, therefore it is said to subdue all enemies; all Tīrthikas (外道, non-Buddhist schools of thought) and their teachers cannot defeat them, therefore it is said to subdue all adversaries. Therefore, it is said to subdue all Māras and enemies. Furthermore, because of the power of Prajñā (般若, wisdom), the Māra of afflictions is severed, therefore it is said to subdue all Māras; because of the power of Upāya (方便, skillful means), the roots of goodness for Bodhi can be cultivated, surpassing the enemies of Nirvāṇa (涅槃, cessation) attained by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, 聲聞乘和緣覺乘), therefore it is said to subdue all Māras and enemies. Furthermore, having accomplished profound mind and other dharmas, surpassing the cause of the path of Māra, therefore it is said to subdue all Māras; the mind seeking the ground of Sarvākārajñatā (一切智地, the state of omniscience) has not

斷絕，伏所敵對疲惓等法，求一切智地心已斷絕，斷所敵對疲惓等法，故言降伏一切敵對。又得菩薩十種自在故，能降伏陰等四魔，故言降伏一切諸魔；以住正定聚過菩薩怨敵聲聞辟支佛地，是故名為降伏怨敵。又能善知諸魔業事，故言降伏一切諸魔；得諸菩薩善凈諸業，能過一切諸惡道因，故言降伏一切怨敵。又能善護所治等法諸魔怨敵，是故名為降伏一切諸魔怨敵。

「如經中佛說：『龍王！菩薩摩訶薩成就八法故，能降伏諸魔怨敵。何等為八？所謂一者、知五陰法如幻化故；二者、離身見等一切煩惱，如實知空故；三者、如實知一切有為行，不生而生諸世間故；四者、常教化眾生，常不捨離菩提心故；五者、心常堅固修行精進，而常怖畏三界故；六者、入不應入者，而常求上智為眾生故；七者、常修集功德，而信無常相故；八者、常修集智慧功德，而不求聲聞辟支佛智故。』」

問曰：「應說菩薩行，云何菩薩行？」

答曰：「菩薩行者，菩薩深見世間過患涅槃利益，發起智慧方便所攝大慈悲心，常為利益眾生修行，是故名為行菩薩行。

「如實知一切法自體相者，知一切法如彼法相如實知故。又自體相名為相，如彼一切法自體相相，如是如實知。」

問曰：「應如是說知一切

【現代漢語翻譯】現代漢語譯本：斷絕、克服所有敵對的疲憊等障礙，以求得一切智慧的境界，內心已經斷絕，斷除了所有敵對的疲憊等障礙，所以說降伏一切敵對。又因為獲得了菩薩的十種自在，所以能夠降伏五陰等四種魔，所以說降伏一切諸魔；因為安住于正定聚，超越了菩薩的怨敵——聲聞、辟支佛的境界，所以被稱為降伏怨敵。又因為能夠清楚地瞭解各種魔的作為，所以說降伏一切諸魔；獲得了菩薩清凈的各種善業，能夠超越一切惡道的因，所以說降伏一切怨敵。又因為能夠很好地守護所治理的法等，免受諸魔怨敵的侵擾，所以被稱為降伏一切諸魔怨敵。『如經中所說：』龍王！（Nāga king）菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）成就八種法，因此能夠降伏諸魔怨敵。是哪八種呢？第一，瞭解五陰法（pañca-skandha，構成個體經驗的五種要素：色、受、想、行、識）如幻化；第二，遠離身見等一切煩惱，如實地了知空性；第三，如實地了知一切有為行，不生而生於諸世間；第四，經常教化眾生，永不捨離菩提心（bodhicitta，覺悟之心）；第五，內心常懷堅固的精進修行，但又常對三界（trailokya，欲界、色界、無色界）感到怖畏；第六，進入不應進入之處，但又常為眾生尋求至上的智慧；第七，經常修集功德，但又相信無常的真相；第八，經常修集智慧功德，但不追求聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，獨自證悟的修行者）的智慧。』問：『應該說說菩薩的修行，什麼是菩薩的修行呢？』答：『菩薩的修行是，菩薩深刻地看到世間的過患和涅槃（nirvāṇa，解脫）的利益，發起由智慧和方便所攝的大慈悲心，經常爲了利益眾生而修行，所以稱為行菩薩行。』『如實地了知一切法的自體相，就是說，了知一切法如其法相那樣如實地了知。又，自體相被稱為相，如彼一切法的自體相的相，像這樣如實地了知。』問：『應該這樣說，了知一切』

【English Translation】 English version: Cutting off and subduing all opposing fatigues and other obstacles, seeking the state of all-wisdom, the mind has already cut off, cutting off all opposing fatigues and other obstacles, therefore it is said to subdue all opposition. Furthermore, because one has attained the ten kinds of sovereignty of a Bodhisattva (Bodhisattva), one is able to subdue the four Māras (demons) such as the five skandhas (aggregates), therefore it is said to subdue all Māras; because one abides in the assembly of those rightly determined, surpassing the state of Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), who are enemies of Bodhisattvas, therefore one is called subduing enemies. Furthermore, because one is able to clearly understand the activities of all Māras, it is said to subdue all Māras; having attained the pure good deeds of all Bodhisattvas, one is able to surpass the causes of all evil destinies, therefore it is said to subdue all enemies. Furthermore, because one is able to well protect the laws and other things governed from the attacks of all Māras and enemies, therefore one is called subduing all Māras and enemies. 『As the Buddha said in the sutra:』『Nāga king (Dragon King)! A Bodhisattva-mahāsattva (Great Bodhisattva) who accomplishes eight dharmas (teachings), is able to subdue all Māras and enemies. What are the eight? Firstly, knowing the five skandhas (pañca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) as illusory; secondly, being apart from all afflictions such as the view of self, truly knowing emptiness; thirdly, truly knowing all conditioned phenomena, arising in the worlds without arising; fourthly, constantly teaching and transforming sentient beings, never abandoning the Bodhicitta (mind of enlightenment); fifthly, the mind is always firm in practicing diligence, but always fearing the three realms (trailokya, the realm of desire, the realm of form, and the realm of formlessness); sixthly, entering where one should not enter, but always seeking supreme wisdom for sentient beings; seventhly, constantly accumulating merits, but believing in the truth of impermanence; eighthly, constantly accumulating wisdom and merit, but not seeking the wisdom of Śrāvakas (Śrāvaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas).』 Question: 『One should speak of the practice of a Bodhisattva, what is the practice of a Bodhisattva?』 Answer: 『The practice of a Bodhisattva is that the Bodhisattva deeply sees the faults of the world and the benefits of Nirvāṇa (nirvāṇa, liberation), generates great compassion embraced by wisdom and skillful means, and constantly practices for the benefit of sentient beings, therefore it is called practicing the Bodhisattva path.』『Truly knowing the self-nature of all dharmas, is to say, knowing all dharmas as they truly are according to their characteristics. Furthermore, self-nature is called characteristic, like the characteristic of the self-nature of all dharmas, thus truly knowing.』 Question: 『One should say it this way, knowing all』

法相，不應說知一切法自體相？」

答曰：「為明可見、能見法不二故，是故說如實知一切法自體相。此義云何？為明諸法自體相不離諸法更有相故。」

問曰：「若爾，應如是說知諸法體，不應說知相。」

答曰：「不然。若如是說，不離向所說過。此明何義？如諸法相離諸法更有體，恐如是取，為護彼過故二種說。此明何義？即自體相離體更無相，自體與相名異義一，是故說如實知一切法自體相，不如向難所說。」

問曰：「何故名為自體相？」

答曰：「若如實知一切諸法因緣，而有無實體相。此明何義？以諸菩薩隨順出世間智慧，能如實知彼諸法體。能如實知諸法體者，以見一切有為諸行依他因緣不常不斷。以是義故，不著斷常虛妄執著，有無不二成就中道。如實知見諸有為行虛妄不實，以得清凈心知有為行虛妄分別故，遠離破戒等垢因，清凈戒具足，乃至未成佛來修集善根，與一切眾生樂因，令得一切種智。」

彌勒菩薩所問經論卷第二大正藏第 26 冊 No. 1525 彌勒菩薩所問經論

彌勒菩薩所問經論卷第三

後魏天竺三藏菩提流支譯

問曰：「云何于諸世間心不疲惓？」

答曰：「于見道時離身見等疲惓因故。此明何

【現代漢語翻譯】現代漢語譯本問：『根據法相（Dharmalakṣaṇa，法的特徵），不應該說要了解一切法的自體相（svabhāva-lakṣaṇa，自性特徵）嗎？』

答：『爲了闡明可見之法和能見之法不是二元的，所以說如實地瞭解一切法的自體相。』這是什麼意思呢？爲了闡明諸法的自體相不離諸法，沒有其他的相存在。

問：『如果這樣，應該說了解諸法的體（svabhāva，自性），不應該說了解相（lakṣaṇa，特徵）。』

答：『不是這樣的。如果這樣說，就不能擺脫先前所說過的。』這闡明了什麼意義呢？就像諸法之相，離開諸法還有體，恐怕會這樣理解，爲了避免這種過失，所以兩種說法都採用。這闡明了什麼意義呢？即自體相離開體就沒有其他的相，自體和相，名稱不同，意義相同，所以說如實地瞭解一切法的自體相，不像先前所提出的疑問那樣。

問：『為什麼稱為自體相？』

答：『如果如實地瞭解一切諸法的因緣，而有無實體之相。』這闡明了什麼意義呢？因為諸菩薩隨順出世間的智慧，能夠如實地瞭解那些諸法的體。能夠如實地瞭解諸法體的人，因為見到一切有為諸行依他因緣，不是常也不是斷。因為這個緣故，不執著于斷常的虛妄執著，有和無不是二元，成就中道。如實地知見諸有為行虛妄不實，因為得到清凈心，知道有為行是虛妄分別的緣故，遠離破戒等垢因，清凈戒具足，乃至未成佛之前，修集善根，給予一切眾生快樂的因，使他們得到一切種智（sarvajñāna，一切智）。』

《彌勒菩薩所問經論》卷第二大正藏第 26 冊 No. 1525 《彌勒菩薩所問經論》

《彌勒菩薩所問經論》卷第三

後魏天竺三藏菩提流支譯

問：『如何才能在諸世間心中不感到疲倦？』

答：『在見道（darśanamārga，見道）時，遠離身見（satkāya-dṛṣṭi，有身見）等疲倦之因。』這闡明了什麼

【English Translation】 English version Question: 'According to Dharmalakṣaṇa (characteristics of Dharma), shouldn't it be said that one should know the svabhāva-lakṣaṇa (self-nature characteristic) of all dharmas?'

Answer: 'In order to clarify that the visible Dharma and the Dharma that can see are not dual, therefore it is said to truly know the svabhāva-lakṣaṇa of all dharmas.' What does this mean? It is to clarify that the svabhāva-lakṣaṇa of all dharmas is not separate from the dharmas; there is no other lakṣaṇa (characteristic).

Question: 'If that's the case, it should be said to know the svabhāva (self-nature) of all dharmas, not to say to know the lakṣaṇa (characteristic).'

Answer: 'It is not like that. If it were said that way, it would not be free from what was said before.' What meaning does this clarify? Just like the lakṣaṇa of dharmas, apart from the dharmas, there is still svabhāva; fearing that it would be understood this way, to avoid this fault, both ways of saying it are adopted. What meaning does this clarify? That is, the svabhāva-lakṣaṇa, apart from the svabhāva, there is no other lakṣaṇa; svabhāva and lakṣaṇa, the names are different, the meaning is the same, therefore it is said to truly know the svabhāva-lakṣaṇa of all dharmas, not like the question raised earlier.

Question: 'Why is it called svabhāva-lakṣaṇa?'

Answer: 'If one truly understands the causes and conditions of all dharmas, then there is the lakṣaṇa of no substantiality.' What meaning does this clarify? Because the Bodhisattvas follow the wisdom of transcending the world, they can truly understand the svabhāva of those dharmas. Those who can truly understand the svabhāva of dharmas, because they see that all conditioned actions depend on other causes and conditions, are neither permanent nor discontinuous. Because of this reason, they do not cling to the false attachments of permanence and discontinuity; existence and non-existence are not dual, achieving the Middle Way. Truly knowing and seeing that all conditioned actions are false and unreal, because they obtain a pure mind and know that conditioned actions are false discriminations, they are far away from the defiled causes such as breaking precepts, and they are complete with pure precepts, and even before becoming a Buddha, they cultivate roots of goodness, giving all sentient beings the cause of happiness, enabling them to obtain sarvajñāna (all-knowing wisdom).'

《The Sutra on Questions by Maitreya Bodhisattva》, Volume 2 Taisho Tripitaka Volume 26, No. 1525, 《The Sutra on Questions by Maitreya Bodhisattva》

《The Sutra on Questions by Maitreya Bodhisattva》, Volume 3

Translated by Tripitaka Master Bodhiruci of Tianzhu, Later Wei Dynasty

Question: 'How can one not feel weary in the minds of all sentient beings?'

Answer: 'At the time of the darśanamārga (path of seeing), one is far away from the causes of weariness such as satkāya-dṛṣṭi (view of self).' What does this clarify?

義？以諸凡夫取我相故，為生死等種種諸苦之所逼惱，於世間中生疲惓心。諸菩薩等見法體時，皆悉遠離著我相等，是故菩薩于諸世間心不疲惓。

「又復所以于諸世間心不疲惓，以得遠離五怖畏故。此明何義？以世間眾生未離不活等五怖畏故，于諸世間生疲惓心。菩薩離不活等五種怖畏，以離我相等故，具足修集功德智慧，是故菩薩于諸世間心不疲惓。

「又得一味利他心故心不疲惓。此明何義？以諸菩薩依慈悲心起利他行，深心善修，猶如大海同一鹹味。菩薩亦爾，為利益他一味心故，以諸菩薩利益他行即是自利，為利眾生修集諸行，是故菩薩于諸世間心不疲惓。

「又以菩薩得安住心故，于諸世間心不疲惓。此明何義？以諸菩薩乃至惡道，所謂活地獄、黑繩地獄、合地獄、叫喚地獄、多波那地獄、波多波那地獄、阿鼻地獄、究究羅地獄、死屍地獄、刀林地獄、劍林地獄、劈裂地獄、安浮陀地獄、阿波波地獄、阿吒吒地獄、憂缽羅地獄、拘勿頭地獄、香地獄、分陀利地獄、波頭摩地獄，種種寒熱受諸苦惱，及泥犁中、畜生、餓鬼、修羅、人、天互相殺害，共相食啖牽挽追求，或生或退，起於我慢嫉妒瞋恨，恩愛別離、怨憎合會、老病死等憂悲苦惱，如是種種諸苦惱相，見聞愛離利益眾生，其心

【現代漢語翻譯】現代漢語譯本：『為什麼？因為凡夫俗子執著于『我相』（認為存在永恒不變的自我），所以被生死等各種痛苦所逼迫，在世間產生疲憊厭倦的心。而諸位菩薩在證悟法性本體時，都能遠離對『我相』的執著，因此菩薩對於世間不會感到疲憊厭倦。

『另外，菩薩之所以對於世間不會感到疲憊厭倦，是因為他們已經遠離了五種怖畏。這是什麼意思呢？因為世間的眾生沒有脫離不能生存等五種怖畏，所以對於世間產生疲憊厭倦的心。菩薩脫離了不能生存等五種怖畏，因為他們遠離了『我相』等執著，並且圓滿地修集功德和智慧，所以菩薩對於世間不會感到疲憊厭倦。

『又因為菩薩獲得了一心一意利益他人的心，所以不會感到疲憊厭倦。這是什麼意思呢？因為諸位菩薩依憑慈悲心發起利益他人的行為，以深切的心善加修習，就像大海只有一種鹹味一樣。菩薩也是如此，爲了利益他人而一心一意，因為諸位菩薩利益他人的行為就是利益自己，爲了利益眾生而修集各種行為，所以菩薩對於世間不會感到疲憊厭倦。

『又因為菩薩獲得了安住的心，所以對於世間不會感到疲憊厭倦。這是什麼意思呢？因為諸位菩薩即使身處惡道，比如活地獄、黑繩地獄、合地獄、叫喚地獄、多波那地獄、波多波那地獄、阿鼻地獄、究究羅地獄、死屍地獄、刀林地獄、劍林地獄、劈裂地獄、安浮陀地獄、阿波波地獄、阿吒吒地獄、憂缽羅地獄、拘勿頭地獄、香地獄、分陀利地獄、波頭摩地獄，遭受種種寒熱的痛苦，以及在地獄中、畜生道、餓鬼道、修羅道、人道、天道中互相殺害，互相吞食，牽拉追逐，或生或退，生起我慢、嫉妒、嗔恨，恩愛離別、怨憎相會、衰老、疾病、死亡等憂愁悲傷的痛苦，像這樣種種痛苦的景象，菩薩通過見聞，遠離貪愛，利益眾生，他們的心』

【English Translation】 English version: 'Why? Because ordinary people cling to the 'self-image' (thinking there is a permanent and unchanging self), they are oppressed by various sufferings such as birth and death, and develop a weary and tired heart towards the world. When Bodhisattvas see the essence of the Dharma body, they all stay away from attachment to the 'self-image', so Bodhisattvas do not feel weary and tired of the world.

'Furthermore, the reason why Bodhisattvas do not feel weary and tired of the world is that they have escaped the five fears. What does this mean? Because sentient beings in the world have not escaped the five fears such as not being able to survive, they develop a weary and tired heart towards the world. Bodhisattvas escape the five fears such as not being able to survive, because they stay away from attachments such as the 'self-image', and they fully cultivate merits and wisdom, so Bodhisattvas do not feel weary and tired of the world.

'Also, because Bodhisattvas have attained a single-minded altruistic heart, they do not feel weary and tired. What does this mean? Because Bodhisattvas rely on compassion to initiate altruistic actions, and cultivate them with a deep heart, just as the ocean has only one salty taste. Bodhisattvas are also like this, single-mindedly for the benefit of others, because the altruistic actions of Bodhisattvas are for their own benefit, and they cultivate various actions for the benefit of sentient beings, so Bodhisattvas do not feel weary and tired of the world.

'Also, because Bodhisattvas have attained a stable mind, they do not feel weary and tired of the world. What does this mean? Because Bodhisattvas, even in evil realms, such as the Living Hell, the Black Rope Hell, the Crushing Hell, the Screaming Hell, the Tapana Hell (heating hell), the Pratapana Hell (fiercely heating hell), the Avici Hell (hell of incessant suffering), the Kukkula Hell (hell of hot ashes), the Corpse Hell, the Knife Forest Hell, the Sword Forest Hell, the Splitting Hell, the Arbuda Hell (blister hell), the Nirarbuda Hell (burst blister hell), the Atata Hell (shivering hell), the Utpala Hell (blue lotus hell), the Kumuda Hell (white lotus hell), the Saugandhika Hell (fragrant hell), the Pundarika Hell (great white lotus hell), the Padma Hell (lotus hell), enduring various hot and cold sufferings, and in the hells, animal realms, hungry ghost realms, Asura realms, human realms, and Deva realms, they kill each other, devour each other, drag and chase each other, either rising or falling, giving rise to arrogance, jealousy, hatred, the pain of separation from loved ones, the meeting with enemies, the sorrows of old age, sickness, and death, and such various forms of suffering, Bodhisattvas, through seeing and hearing, stay away from greed and love, benefit sentient beings, and their hearts'

一向不退不轉，畢竟安住大菩提心，是名菩薩于諸世間心不疲惓。

「又不疲惓者，以愿堅固故。此明何義？以諸菩薩依大慈悲等起利益眾生行，畢竟得深心根本諸行，善知堅固心故，隨順諸愿作利益行，是故菩薩于諸世間心不疲惓。」

問曰：「何者名為菩薩摩訶薩堅固之愿？」

答曰：「有五種法，名為菩薩堅固之愿。何等為五？一者、聲聞乘不能動轉；二者、辟支佛乘不能動轉；三者、諸外道論不能動轉；四者、一切諸魔不能動轉；五者、不以無因無緣自然動轉，是故菩薩于諸世間心不疲惓。

「復有五法，于諸世間心不疲惓。何等為五？一者、若見衰損利益，心無憂喜；二者、所作已辦如實知道故；三者、如實知道果故；四者、自身得寂靜故；五者、拔諸眾生苦惱心故，是故菩薩于諸世間心不疲惓。

「又不疲惓者，以得大慈大悲心故。此明何義？以諸菩薩得大悲心，見諸眾生沒溺生等極苦淤泥，無明所盲、貪愛所縛無所歸依，菩薩以得慈悲心力，智慧為首勤行精進拔眾生苦，為諸眾生於世間中受苦惱業，是故菩薩于諸世間心不疲惓。復有五法，知菩薩有大慈悲心。何等為五？一者、為與眾生安隱樂故，不惜一切資生之物；二者、不惜自身；三者、不護惜命；四者、修一切行

【現代漢語翻譯】現代漢語譯本：始終如一，不退轉，安住于大菩提心（awakened mind），這就是菩薩在世間對眾生不感到疲倦的原因。

『不疲倦』是因為願力堅固。這是什麼意思呢？因為菩薩依仗大慈大悲心，發起利益眾生的行為，最終獲得深厚的根本修行，善於瞭解堅固的心，所以能夠順應各種願望去利益眾生，因此菩薩在世間對眾生不感到疲倦。

問：『什麼叫做菩薩摩訶薩（great being）堅固的願力？』

答：『有五種法，稱為菩薩堅固的願力。是哪五種呢？第一，不被聲聞乘（śrāvaka-yāna，the vehicle of hearers）所動搖；第二，不被辟支佛乘（pratyekabuddha-yāna，the vehicle of solitary Buddhas）所動搖；第三，不被各種外道理論所動搖；第四，不被一切諸魔所動搖；第五，不因為無因無緣而自然動搖。因此，菩薩在世間對眾生不感到疲倦。』

『又有五種法，使菩薩在世間對眾生不感到疲倦。是哪五種呢？第一，見到衰損或利益，內心沒有憂愁或喜悅；第二，對於所做的事情已經完成，如實地知道；第三，如實地知道結果；第四，自身獲得寂靜；第五，拔除眾生的痛苦煩惱。因此，菩薩在世間對眾生不感到疲倦。』

『不疲倦』是因為獲得大慈大悲心。這是什麼意思呢？因為菩薩獲得大悲心，見到眾生沉溺於生死等極度痛苦的泥沼中，被無明所矇蔽、被貪愛所束縛，無所依靠。菩薩憑藉慈悲心的力量，以智慧為先導，勤奮精進地拔除眾生的痛苦，爲了眾生在世間承受痛苦的業報，因此菩薩在世間對眾生不感到疲倦。又有五種法，可以知道菩薩具有大慈悲心。是哪五種呢？第一，爲了給予眾生安穩快樂，不吝惜一切生活所需的物品；第二，不吝惜自身；第三，不愛惜生命；第四，修習一切善行。

【English Translation】 English version: Remaining constantly without regression, abiding firmly in the Great Bodhicitta (awakened mind), this is why a Bodhisattva does not become weary of beings in all the worlds.

『Not weary』 is because of the firmness of their vows. What does this mean? It is because Bodhisattvas, relying on great loving-kindness and compassion, initiate actions that benefit sentient beings, ultimately attaining profound fundamental practices, being skilled in understanding the firm mind. Therefore, they are able to act in accordance with their various vows to benefit sentient beings, and thus Bodhisattvas do not become weary of beings in all the worlds.

Question: 『What is called the firm vow of a Bodhisattva-Mahasattva (great being)?』

Answer: 『There are five dharmas (teachings) that are called the firm vow of a Bodhisattva. What are the five? First, not being moved by the Śrāvakayāna (the vehicle of hearers); second, not being moved by the Pratyekabuddhayāna (the vehicle of solitary Buddhas); third, not being moved by the various heretical theories; fourth, not being moved by all the various demons; fifth, not being naturally moved without cause or condition. Therefore, Bodhisattvas do not become weary of beings in all the worlds.』

『There are also five dharmas that cause Bodhisattvas not to become weary of beings in all the worlds. What are the five? First, upon seeing decline or benefit, their minds are without sorrow or joy; second, they know truthfully that what has been done is completed; third, they know the result truthfully; fourth, they themselves have attained tranquility; fifth, they have the mind to remove the suffering and afflictions of all beings. Therefore, Bodhisattvas do not become weary of beings in all the worlds.』

『Not weary』 is because they have attained great loving-kindness and compassion. What does this mean? It is because Bodhisattvas, having attained great compassion, see sentient beings drowning in the mud of extreme suffering such as birth and death, blinded by ignorance, bound by craving, and without refuge. Bodhisattvas, relying on the power of loving-kindness and compassion, with wisdom as their guide, diligently practice and strive to remove the suffering of sentient beings, enduring painful karma in the world for the sake of sentient beings. Therefore, Bodhisattvas do not become weary of beings in all the worlds. There are also five dharmas by which one knows that a Bodhisattva has great loving-kindness and compassion. What are the five? First, in order to give sentient beings peace and happiness, they do not begrudge any of the necessities of life; second, they do not begrudge their own selves; third, they do not cherish their lives; fourth, they cultivate all virtuous practices.

不待多時；五者、怨親等悲，是故菩薩于諸世間心不疲惓。

「又不疲惓者，能忍一切諸苦惱故。此明何義？以諸菩薩得依緣力，其心勇猛過無數劫能受苦惱，以能忍受一切苦惱，是故菩薩于諸世間心不疲惓。有五種法，于諸世間能受苦惱。何等為五？一者、信諸法無我；二者、信諸法空；三者、觀世間法；四者、觀諸業報；五者、觀察諸業已盡，為諸眾生於無量劫而受苦惱。

「又不疲惓者，深心常求佛菩提故。此明何義？以諸菩薩常以深心樂於涅槃、求佛菩提以堅固增長，為一切眾生種菩提因緣、善根種子行世間行，是故菩薩于諸世間心不疲惓。復有五法，菩薩常求無上菩提。何等為五？一者、不同余乘智勝餘乘故；二者、世間最上首故；三者、自度身故；四者、度他人故；五者、具足一切功德藏故。

「又不疲惓者，以為教化諸眾生故。此明何義？菩薩長夜為諸世間可化眾生隨順教化，為斷眾生世間苦惱，雖為種種苦箭所射，而於世間心不疲惓。又教化眾生者，觀眾生心，隨諸眾生於五乘法應受化者，而授與之。何等為五？一者、應正遍知乘；二者、辟支佛乘；三者、聲聞乘；四者、天乘；五者、人乘。

「又不疲惓者，勇健無畏故。此明何義？以諸菩薩依大智慧力故、依勇猛無畏力

【現代漢語翻譯】現代漢語譯本：不需等待太久；第五，對怨恨的人和親愛的人都一樣悲憫，因此菩薩對於世間眾生，內心不會疲憊厭倦。『又不疲倦的原因是，能夠忍受一切的痛苦煩惱。這說明什麼道理呢？因為菩薩得到依緣之力，內心勇猛，經歷無數劫也能承受苦惱，因為能夠忍受一切苦惱，所以菩薩對於世間眾生，內心不會疲憊厭倦。有五種方法，能夠在世間忍受苦惱。是哪五種呢？第一，相信諸法無我；第二，相信諸法皆空；第三，觀察世間法；第四，觀察各種業報；第五，觀察各種業已經完結，爲了眾生在無量劫中承受苦惱。『又不疲倦的原因是，以深切的心經常尋求佛的菩提智慧。這說明什麼道理呢？因為菩薩經常以深切的心樂於涅槃，尋求佛的菩提智慧，並且堅定增長，為一切眾生種下菩提的因緣、善根的種子，行世間的行為，所以菩薩對於世間眾生，內心不會疲憊厭倦。又有五種方法，菩薩經常尋求無上的菩提智慧。是哪五種呢？第一，不同於其他乘，智慧勝過其他乘；第二，是世間最上首；第三，自己得度；第四，度化他人；第五，具足一切功德寶藏。『又不疲倦的原因是，爲了教化眾生。這說明什麼道理呢？菩薩長久以來爲了世間可以教化的眾生，隨順他們的根器進行教化，爲了斷除眾生世間的苦惱，即使被各種痛苦的箭所射中，對於世間眾生，內心也不會疲憊厭倦。又，教化眾生的人，觀察眾生的心，隨著各種眾生適合接受五乘佛法的教化，而給予他們相應的教導。是哪五種呢？第一，應接受正遍知乘（Anuttara-samyak-sambodhi-yana，無上正等正覺之乘）；第二，辟支佛乘（Pratyekabuddha-yana，緣覺乘）；第三，聲聞乘（Sravaka-yana，阿羅漢乘）；第四，天乘（Deva-yana，生天之乘）；第五，人乘（Manusya-yana，人間之乘）。『又不疲倦的原因是，勇敢強健，沒有畏懼。這說明什麼道理呢？因為菩薩依靠大智慧的力量，依靠勇猛無畏的力量

【English Translation】 English version: Before long; fifth, having equal compassion for both enemies and loved ones, therefore, Bodhisattvas are not weary in their hearts towards all beings in the world. 『Furthermore, the reason for not being weary is that they can endure all suffering and afflictions. What does this clarify? Because Bodhisattvas obtain the power of dependent origination, their hearts are courageous, and they can endure suffering for countless kalpas. Because they can endure all suffering, Bodhisattvas are not weary in their hearts towards all beings in the world. There are five methods to endure suffering in the world. What are the five? First, believing that all dharmas are without self (Anatta); second, believing that all dharmas are empty (Sunyata); third, observing worldly dharmas; fourth, observing the retribution of karma; fifth, observing that all karmas have been exhausted, enduring suffering for countless kalpas for the sake of all beings. 『Furthermore, the reason for not being weary is that they constantly seek the Bodhi (Enlightenment) of the Buddha with a profound heart. What does this clarify? Because Bodhisattvas constantly delight in Nirvana with a profound heart, seek the Bodhi of the Buddha, and firmly increase it, planting the causes and conditions for Bodhi and the seeds of good roots for all beings, practicing worldly conduct, therefore, Bodhisattvas are not weary in their hearts towards all beings in the world. There are also five methods by which Bodhisattvas constantly seek unsurpassed Bodhi. What are the five? First, being different from other vehicles, their wisdom surpasses other vehicles; second, being the highest leader in the world; third, liberating themselves; fourth, liberating others; fifth, possessing all the treasures of merit and virtue. 『Furthermore, the reason for not being weary is for the sake of teaching and transforming all beings. What does this clarify? Bodhisattvas, for a long time, teach and transform the beings in the world who can be transformed, according to their dispositions, in order to cut off the suffering and afflictions of beings in the world. Even though they are shot by various arrows of suffering, they are not weary in their hearts towards all beings in the world. Furthermore, those who teach and transform beings observe the minds of beings, and according to which of the five vehicles of Dharma they are suitable to be taught, they give them the corresponding teachings. What are the five? First, those who should receive the Anuttara-samyak-sambodhi-yana (Perfect Enlightenment Vehicle); second, the Pratyekabuddha-yana (Self-Enlightened Vehicle); third, the Sravaka-yana (Arhat Vehicle); fourth, the Deva-yana (Heavenly Vehicle); fifth, the Manusya-yana (Human Vehicle). 『Furthermore, the reason for not being weary is that they are brave and vigorous, without fear. What does this clarify? Because Bodhisattvas rely on the power of great wisdom, rely on the power of courage and fearlessness

故，雖為世間苦箭所射，而於世間不生疲惓。有五種法，得知菩薩勇猛無畏。何等為五？一者、衰損敗壞其心不憂；二者、成就一切諸利益法其心不喜；三者、受諸苦惱其心不戚；四者、得諸勝樂其心不欣；五者、瞋喜二相不可測知，是名菩薩勇健無畏應知。

「又不疲惓者，不著身命故。此明何義？以世間人著身命故，常為生死苦箭所射，厭背世間生疲惓心。是故菩薩樂作利益諸眾生事，如實知身命故，棄而不著，為欲利益一切眾生，是故菩薩于諸世間心不疲惓。菩薩能知五種法故，不著自身。何等為五？一者、知身不從過去世來；二者、知身不向未來世去；三者、知身非堅固法；四者、知身無實神我；五者、知身無實我所，是故菩薩不著自身。菩薩能知五種法故，不貪著命。何等為五？一者、依智慧活不依邪命；二者、怖畏一切諸不善法；三者、觀無始世來未曾不死；四者、等共一切諸眾生有；五者、不可常保。

「又不疲惓者，不著自樂故。此明何義？以諸眾生著自身樂，受種種苦生疲惓心。菩薩舍自身樂、拔眾生苦，是故菩薩于諸世間心不疲惓。菩薩如實知五種法不求自樂。何等為五？一者、知樂如水泡；二者、知樂敗壞時苦；三者、得世間方便，以諸菩薩依善知識聽聞正法，繫念思惟以為根本

【現代漢語翻譯】現代漢語譯本：因此，即使被世間的痛苦之箭射中，對於世間也不會感到疲憊厭倦。有五種法，可以得知菩薩的勇猛無畏。是哪五種呢？第一，衰損敗壞時內心不憂愁；第二，成就一切利益之法時內心不歡喜；第三，遭受各種苦惱時內心不悲慼；第四，得到各種殊勝快樂時內心不欣喜；第五，對於瞋怒和喜悅這兩種狀態，無法測知其變化，這便是菩薩勇健無畏的表現，應當知曉。

『又不疲倦』，是因為不執著于自身和生命。這說明什麼道理呢？因為世間之人執著于自身和生命，所以常常被生死之苦的箭所射中，厭惡背離世間而生出疲倦之心。因此，菩薩樂於做利益眾生的事情，如實地瞭解自身和生命的虛幻，捨棄而不執著，爲了利益一切眾生，所以菩薩對於世間的一切事物，內心不會感到疲倦。菩薩能夠了解五種法，所以不執著于自身。是哪五種呢？第一，知道身體不是從過去世而來的；第二，知道身體不會向未來世而去；第三，知道身體不是堅固不變的；第四，知道身體中沒有實在的神我；第五，知道身體沒有實在的『我所』（屬於我的東西），所以菩薩不執著于自身。菩薩能夠了解五種法，所以不貪戀執著于生命。是哪五種呢？第一，依靠智慧而活，不依靠邪命（不正當的謀生手段）；第二，畏懼一切不善之法；第三，觀察無始以來沒有誰是不死的；第四，與一切眾生平等共有；第五，生命是不可永久保持的。

『又不疲倦』，是因為不執著于自身的快樂。這說明什麼道理呢？因為眾生執著于自身的快樂，遭受種種痛苦而生出疲倦之心。菩薩捨棄自身的快樂，拔除眾生的痛苦，所以菩薩對於世間的一切事物，內心不會感到疲倦。菩薩如實地瞭解五種法，所以不追求自身的快樂。是哪五種呢？第一，知道快樂如同水泡般虛幻；第二，知道快樂敗壞時會帶來痛苦；第三，得到世間的方便，因為菩薩依靠善知識聽聞正法，以繫念思惟作為根本。

【English Translation】 English version: Therefore, even though struck by the bitter arrows of the world, they do not become weary of the world. There are five qualities by which one knows the Bodhisattva's courage and fearlessness. What are the five? First, their minds are not troubled by decline and ruin; second, their minds are not delighted by the accomplishment of all beneficial dharmas; third, their minds are not saddened by suffering; fourth, their minds are not gladdened by obtaining superior pleasures; fifth, the aspects of anger and joy are immeasurable. These are known as the courage and fearlessness of a Bodhisattva.

Furthermore, 『not weary』 means not being attached to body and life. What does this clarify? Because worldly people are attached to body and life, they are constantly struck by the bitter arrows of birth and death, and they become weary of the world, giving rise to a mind of fatigue. Therefore, Bodhisattvas delight in performing actions that benefit all sentient beings. Knowing the true nature of body and life, they abandon and do not cling to them. Wishing to benefit all sentient beings, Bodhisattvas are therefore not weary of all things in the world. Bodhisattvas are able to know five qualities, and therefore do not cling to themselves. What are the five? First, knowing that the body does not come from the past; second, knowing that the body does not go to the future; third, knowing that the body is not a permanent dharma; fourth, knowing that there is no real self in the body; fifth, knowing that there is no real 『mine』 (belonging to me) in the body. Therefore, Bodhisattvas do not cling to themselves. Bodhisattvas are able to know five qualities, and therefore do not greedily cling to life. What are the five? First, living by wisdom and not by wrong livelihood; second, fearing all unwholesome dharmas; third, observing that since beginningless time, no one has ever avoided death; fourth, sharing equally with all sentient beings; fifth, that life cannot be permanently preserved.

Furthermore, 『not weary』 means not being attached to one's own pleasure. What does this clarify? Because sentient beings are attached to their own pleasure, they experience various sufferings and give rise to a mind of fatigue. Bodhisattvas abandon their own pleasure and remove the suffering of sentient beings. Therefore, Bodhisattvas are not weary of all things in the world. Bodhisattvas truly know five qualities, and therefore do not seek their own pleasure. What are the five? First, knowing that pleasure is like a water bubble; second, knowing that pleasure brings suffering when it decays; third, obtaining worldly means, because Bodhisattvas rely on good teachers to hear the correct Dharma, and take mindfulness and contemplation as their foundation.

，得身及眾生出世方便；四者、不依他智；五者、依自智力。

「又不疲惓者，現見一切諸白法故。此明何義？以諸菩薩依丈伕力得果報故，以諸白法依丈伕力故，無量劫事現見如夢，于未來世不依他力，依自丈伕力修集諸白法。作是思惟：『一切種智非他能與，依自力得。』是故菩薩知不依他，自發精進修集諸行，速得阿耨多羅三藐三菩提。如佛告阿難：『唯精進波羅蜜能得大菩提。』是故菩薩于諸世間心不疲惓。

「又不疲惓者，以證自然智故。此明何義？以諸菩薩過疲惓因，是故成就不疲惓心，善知一切諸因緣法，依法生法次第增長猶如梯橙，依般若根本成就精進，是故速證阿耨多羅三藐三菩提。

「又不退不轉等諸句，餘一切修多羅中廣說，應知。又復有義，言不退者以得成就深心法故。

「又不退者，以得成就行心舍心故。言不轉者，以得成就深心法故。降伏一切諸魔怨敵者，以得成就善知迴向方便心故。如實知一切法自體相者，以得成就善知方便故。于諸世間心不疲惓者，以得成就大慈大悲心故。以心不疲惓故，不依他智速疾成就阿耨多羅三藐三菩提者，以得成就般若波羅蜜故。是故，佛告彌勒菩薩摩訶薩言：『菩薩摩訶薩畢竟成就八法，不退阿耨多羅三藐三菩提。』如是等。

【現代漢語翻譯】現代漢語譯本：『得身及眾生出世方便』：四者，不依賴他人的智慧；五者，依靠自己的智慧力量。

『又不疲惓者，現見一切諸白法故』。這說明什麼意義呢？因為諸位菩薩依靠大丈夫的力量獲得果報，因為各種白法依靠大丈夫的力量，無量劫的事情現在看來就像夢一樣，對於未來世不依賴他人的力量，依靠自己大丈夫的力量修習各種白法。這樣思維：『一切種智（sarvajnata，指佛陀所證悟的對一切事物和現象的完全的、無礙的智慧）不是他人能夠給予的，要依靠自己的力量獲得。』因此菩薩知道不依賴他人，自己發起精進，修習各種行為，迅速獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。如佛告訴阿難：『只有精進波羅蜜（virya-paramita，精進到彼岸）才能獲得大菩提。』因此菩薩對於世間的一切事物，內心不會感到疲倦。

『又不疲惓者，以證自然智故』。這說明什麼意義呢？因為諸位菩薩已經超越了疲倦的原因，因此成就了不疲倦的心，善於瞭解一切諸因緣法，依法生法的次第增長，就像梯子一樣，依靠般若（prajna，智慧）的根本成就精進，因此迅速證得阿耨多羅三藐三菩提。

『又不退不轉等諸句，餘一切修多羅中廣說，應知。』還有另外的意義，說不退，是因為已經成就了深心法。

『又不退者，以得成就行心舍心故。言不轉者，以得成就深心法故。降伏一切諸魔怨敵者，以得成就善知迴向方便心故。如實知一切法自體相者，以得成就善知方便故。于諸世間心不疲惓者，以得成就大慈大悲心故。以心不疲惓故，不依他智速疾成就阿耨多羅三藐三菩提者，以得成就般若波羅蜜故。』因此，佛告訴彌勒菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva）說：『菩薩摩訶薩（Bodhisattva-Mahasattva）最終成就這八種法，就不會從阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）退轉。』就像這樣。

【English Translation】 English version: 'Obtaining the expedient means for oneself and sentient beings to transcend the world': Fourth, not relying on the wisdom of others; fifth, relying on one's own wisdom and strength.

'Also, not being weary, because one directly sees all the white dharmas.' What does this clarify? Because all Bodhisattvas rely on the strength of a great person to obtain the fruit of their actions, because all white dharmas rely on the strength of a great person, events of immeasurable kalpas are seen as if in a dream, and in future lives, they do not rely on the strength of others, but rely on their own strength as great persons to cultivate all white dharmas. They think thus: 'Complete enlightenment (sarvajnata) cannot be given by others; it must be obtained through one's own strength.' Therefore, Bodhisattvas know not to rely on others, but generate their own diligence, cultivate all practices, and quickly attain Anuttara-samyak-sambodhi. As the Buddha told Ananda: 'Only the perfection of diligence (virya-paramita) can attain great Bodhi.' Therefore, Bodhisattvas are not weary in their minds towards all things in the world.

'Also, not being weary, because one has realized natural wisdom.' What does this clarify? Because all Bodhisattvas have transcended the cause of weariness, they achieve a mind that is not weary, and they are skilled in understanding all the laws of causation, and the sequential growth of dharmas arising from the law, like a ladder, relying on the root of prajna to achieve diligence, and therefore quickly realize Anuttara-samyak-sambodhi.

'Also, the phrases 'not retreating, not turning,' etc., are extensively explained in all other sutras, and should be understood. Furthermore, there is another meaning: 'not retreating' means having attained the dharma of profound mind.

'Also, 'not retreating' means having attained the mind of practice and the mind of renunciation. 'Not turning' means having attained the dharma of profound mind. 'Subduing all demons and enemies' means having attained the mind of skillfully knowing the expedient means of dedication. 'Truly knowing the self-nature of all dharmas' means having attained the skillful knowledge of expedient means. 'Not being weary in mind towards all things in the world' means having attained the mind of great compassion and great mercy. 'Because the mind is not weary, one quickly achieves Anuttara-samyak-sambodhi without relying on the wisdom of others' means having attained the perfection of prajna.' Therefore, the Buddha told Maitreya Bodhisattva-Mahasattva: 'Bodhisattva-Mahasattvas who ultimately achieve these eight dharmas will not retreat from Anuttara-samyak-sambodhi.' And so on.

」

問曰：「何故如來唯說八法，不多不少？」

答曰：「此非正問。何以故？若多若少俱致問故。然佛世尊非無因緣說此八法，以此八法具足成就菩提因故。此明何義？成就深心乃至般若波羅蜜，畢竟成就此八種法，具足菩薩功德智慧，速疾成就一切種智。以此八法具足成就佛菩提因，是故如來唯說八法不多不少。

「又復所以唯說八法，以攝菩薩道故。此明何義？略說菩薩有二種道：一者、方便差別道；二者、慧道。成就深心乃至方便等諸句，示現方便差別道；成就般若波羅蜜者，示現慧道。是故《文殊師利問菩提經》中，聖者文殊師利言：『諸天子！菩薩摩訶薩略道有二，以是略道速得阿耨多羅三藐三菩提。何等為二？一者、方便道；二者、慧道。方便道者知攝善法，智慧道者如實知諸法智；又方便者觀諸眾生，智慧者離諸法智；又方便者知諸法相應，智慧者知諸法不相應智；又方便者觀因道，智慧者滅因道智；又方便者知諸法差別，智慧者知諸法無差別智；又方便者莊嚴佛土，智慧者莊嚴佛土平等無差別智；又方便者入眾生諸根行，智慧者不見眾生智；又方便者得至道場，智慧者能證一切佛菩提法智。』以是義故，但說八法不多不少。

「又復所以但說八法，以攝助道斷道故。此明

【現代漢語翻譯】現代漢語譯本問：『為什麼如來只說八法，不多也不少？』答：『這不是正確的提問。為什麼呢？因為無論是多是少，都會導致這樣的問題。然而，佛世尊並非沒有因緣就說這八法，因為這八法具足成就菩提（bodhi，覺悟）之因。』『這說明什麼意義呢？成就深心乃至般若波羅蜜（Prajna Paramita，智慧到彼岸），畢竟成就這八種法，具足菩薩（Bodhisattva，有情覺）的功德智慧，迅速成就一切種智（sarvajnana，一切智）。因為這八法具足成就佛菩提之因，所以如來只說八法，不多也不少。』『又，之所以只說八法，是爲了攝取菩薩道（Bodhisattva path）的緣故。這說明什麼意義呢？簡略地說，菩薩有兩種道：一是方便差別道，二是慧道。成就深心乃至方便等諸句，示現方便差別道；成就般若波羅蜜者，示現慧道。』『所以，《文殊師利問菩提經》中，聖者文殊師利（Manjusri，妙吉祥）說：『諸天子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的簡略道有二，以這簡略道迅速獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。哪兩種呢？一是方便道，二是慧道。方便道是知攝善法，智慧道是如實知諸法智；又方便者觀諸眾生，智慧者離諸法智；又方便者知諸法相應，智慧者知諸法不相應智；又方便者觀因道，智慧者滅因道智；又方便者知諸法差別，智慧者知諸法無差別智；又方便者莊嚴佛土，智慧者莊嚴佛土平等無差別智；又方便者入眾生諸根行，智慧者不見眾生智；又方便者得至道場，智慧者能證一切佛菩提法智。』因為這個緣故，只說八法，不多也不少。』『又，之所以只說八法，是爲了攝取助道和斷道的緣故。』

【English Translation】 English version Question: 'Why does the Tathagata (如來, Thus Come One) only speak of eight dharmas (法, teachings), neither more nor less?' Answer: 'This is not a proper question. Why? Because whether there are more or fewer, it leads to the same question. However, the World-Honored One (佛世尊, Buddha-bhagavan) did not speak of these eight dharmas without cause and condition, because these eight dharmas fully accomplish the cause of bodhi (菩提, enlightenment).' 'What does this clarify? Accomplishing profound mind, up to prajna-paramita (般若波羅蜜, perfection of wisdom), ultimately accomplishing these eight kinds of dharmas, fully possessing the merits and wisdom of a Bodhisattva (菩薩, enlightenment being), quickly accomplishing all-knowing wisdom (一切種智, sarvajnana). Because these eight dharmas fully accomplish the cause of Buddha's bodhi, therefore the Tathagata only speaks of eight dharmas, neither more nor less.' 'Furthermore, the reason for only speaking of eight dharmas is to encompass the Bodhisattva path (菩薩道, Bodhisattva path). What does this clarify? Briefly speaking, Bodhisattvas have two kinds of paths: first, the path of skillful means and differentiation; second, the path of wisdom. Accomplishing profound mind up to skillful means and other phrases demonstrates the path of skillful means and differentiation; accomplishing prajna-paramita demonstrates the path of wisdom.' 'Therefore, in the 'Manjusri's Question on Bodhi Sutra' (文殊師利問菩提經), the venerable Manjusri (文殊師利, Gentle Glory) says: 'Oh, sons of the gods! Bodhisattva-Mahasattvas (菩薩摩訶薩, great Bodhisattvas) have two brief paths, and by these brief paths, they quickly attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). What are the two? First, the path of skillful means; second, the path of wisdom. The path of skillful means is knowing how to gather good dharmas; the path of wisdom is knowing the wisdom of all dharmas as they truly are. Furthermore, skillful means is observing all sentient beings; wisdom is being apart from the wisdom of all dharmas. Furthermore, skillful means is knowing the correspondence of all dharmas; wisdom is knowing the wisdom of the non-correspondence of all dharmas. Furthermore, skillful means is observing the path of causes; wisdom is extinguishing the wisdom of the path of causes. Furthermore, skillful means is knowing the differentiation of all dharmas; wisdom is knowing the wisdom of the non-differentiation of all dharmas. Furthermore, skillful means is adorning the Buddha-land; wisdom is adorning the Buddha-land with equal and non-differentiated wisdom. Furthermore, skillful means is entering the faculties and conduct of all sentient beings; wisdom is not seeing the wisdom of sentient beings. Furthermore, skillful means is attaining the place of enlightenment; wisdom is being able to realize all the Buddha's bodhi dharmas.' Because of this meaning, only eight dharmas are spoken of, neither more nor less.' 'Furthermore, the reason for only speaking of eight dharmas is to encompass the aiding path and the cutting-off path.'

何義？即彼修多羅中說：『複次，天子！諸菩薩摩訶薩復有二種略道，諸菩薩摩訶薩以是二道疾得阿耨多羅三藐三菩提。何等為二？一者、助道；二者斷道。助道者五波羅蜜，斷道者般若波羅蜜。』又從深心乃至方便以為助道，攝五波羅蜜：成就舍心攝檀波羅蜜；成就行心攝尸波羅蜜；成就深心攝羼提波羅蜜；成就善知迴向方便心、成就善知方便，攝毗離耶波羅蜜；成就大慈心、成就大悲心，攝禪波羅蜜；成就般若波羅蜜攝斷道，如是有礙道無礙道、有漏無漏等，皆可類解應知。

「又攝有量無量道故，如彼經中說：『復有二種略道。何等為二？一者、有量道；二者、無量道。有量道者取相分別，無量道者不取相分別。』又從深心乃至方便等七句，取相分別攝有量道應知；如是成就般若波羅蜜，不取相分別攝無量道應知。如是四家四攝四無量三十七品，諸菩薩摩訶薩一切功德，隨義相應八法皆攝應知。」

問曰：「應說深心義，云何深心義？」

答曰：「深心義者，心實不住非心相應慢使異相、五陰相應起業修行增長因果，深心因相違涅槃，果相違，修行善根非心相應，行屬陰聚體隨順涅槃果，如因聞慧生余慧等，是名深心。又深心者，心少時住離心相應，善根行體依行起行，猶如流水次第生法，

【現代漢語翻譯】現代漢語譯本：

什麼是『義』呢？就像那部修多羅（Sutra，經）中所說：『再者，天子！諸位菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）還有兩種簡略的道路，諸位菩薩摩訶薩通過這兩種道路能夠迅速獲得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。是哪兩種呢？一是助道；二是斷道。助道是五波羅蜜（Pāramitā，到彼岸），斷道是般若波羅蜜（Prajñā-pāramitā，智慧到彼岸）。』又從深心乃至方便，作為助道，統攝五波羅蜜：成就舍心，統攝檀波羅蜜（Dāna-pāramitā，佈施到彼岸）；成就行心，統攝尸波羅蜜（Śīla-pāramitā，持戒到彼岸）；成就深心，統攝羼提波羅蜜（Kṣānti-pāramitā，忍辱到彼岸）；成就善知迴向方便心、成就善知方便，統攝毗離耶波羅蜜（Vīrya-pāramitā，精進到彼岸）；成就大慈心、成就大悲心，統攝禪波羅蜜（Dhyāna-pāramitā，禪定到彼岸）；成就般若波羅蜜，統攝斷道，像這樣有礙道、無礙道、有漏、無漏等等，都可以依此類推理解，應當知曉。

又統攝有量、無量道，就像那部經中所說：『還有兩種簡略的道路。是哪兩種呢？一是有量道；二是無量道。有量道是取相分別，無量道是不取相分別。』又從深心乃至方便等七句，取相分別，統攝有量道，應當知曉；像這樣成就般若波羅蜜，不取相分別，統攝無量道，應當知曉。像這樣四家、四攝、四無量、三十七品，諸位菩薩摩訶薩的一切功德，隨其意義相應，八法都應包含在內，應當知曉。」

問：「應當說說深心的含義，什麼是深心的含義？」

答：「深心的含義是，心實際上不住留，不與心相應的慢使（mana-anusaya，我慢的潛在傾向）的異相相應，與五陰（pañca-skandha，色、受、想、行、識五蘊）相應而起業修行，增長因果，深心的因與涅槃（Nirvāṇa，寂滅）相違背，果與涅槃相違背，修行善根不與心相應，行屬於陰聚，其體隨順涅槃果，如因聞慧而生其他智慧等，這叫做深心。又深心是，心在短時間內住留，遠離與心相應的狀態，善根的行體依據行而生起行，猶如流水次第生法。

【English Translation】 English version:

What is the meaning of '義' (meaning/righteousness)? It is as said in that Sutra (修多羅): 'Furthermore, O son of gods! The Bodhisattva-Mahāsattvas (菩薩摩訶薩) also have two brief paths, by which the Bodhisattva-Mahāsattvas can quickly attain Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). What are the two? The first is the aiding path; the second is the cutting path. The aiding path is the five Pāramitās (波羅蜜, perfections), and the cutting path is the Prajñā-pāramitā (般若波羅蜜, perfection of wisdom).' Furthermore, from profound mind (深心) to skillful means (方便), these are considered the aiding path, encompassing the five Pāramitās: Accomplishing the mind of giving encompasses Dāna-pāramitā (檀波羅蜜, perfection of giving); accomplishing the mind of conduct encompasses Śīla-pāramitā (尸波羅蜜, perfection of morality); accomplishing the profound mind encompasses Kṣānti-pāramitā (羼提波羅蜜, perfection of patience); accomplishing the mind of skillful means of knowing how to dedicate merit, accomplishing skillful means, encompasses Vīrya-pāramitā (毗離耶波羅蜜, perfection of vigor); accomplishing the mind of great loving-kindness, accomplishing the mind of great compassion, encompasses Dhyāna-pāramitā (禪波羅蜜, perfection of meditation); accomplishing Prajñā-pāramitā encompasses the cutting path. Thus, the obstructed path, the unobstructed path, the defiled, the undefiled, and so on, can all be understood by analogy, and should be known.

Furthermore, encompassing the limited and the limitless paths, as it is said in that Sutra: 'There are also two brief paths. What are the two? The first is the limited path; the second is the limitless path. The limited path is grasping at characteristics and discrimination, and the limitless path is not grasping at characteristics and discrimination.' Furthermore, from profound mind to skillful means, these seven phrases, grasping at characteristics and discrimination, encompass the limited path, it should be known; thus, accomplishing Prajñā-pāramitā, not grasping at characteristics and discrimination, encompasses the limitless path, it should be known. Thus, the four families, the four means of gathering, the four immeasurables, the thirty-seven factors of enlightenment, all the merits of the Bodhisattva-Mahāsattvas, according to their corresponding meanings, all eight dharmas should be included, it should be known.

Question: 'The meaning of profound mind should be explained. What is the meaning of profound mind?'

Answer: 'The meaning of profound mind is that the mind does not actually abide, not corresponding to the different aspects of the latent tendency of conceit (mana-anusaya), corresponding to the five skandhas (五陰, aggregates) of form, feeling, perception, volition, and consciousness, arising karma and cultivation, increasing cause and effect. The cause of profound mind is contrary to Nirvāṇa (涅槃, liberation), and the effect is contrary to Nirvāṇa. Cultivating good roots does not correspond to the mind; the conduct belongs to the aggregate of skandhas, its essence accords with the fruit of Nirvāṇa, such as the arising of other wisdoms from hearing wisdom, this is called profound mind. Furthermore, profound mind is that the mind abides for a short time, away from the state of corresponding to the mind, the essence of good root conduct relies on conduct to arise conduct, like the sequential arising of dharmas in flowing water.

是名深心。

「又深心者，依種子生，猶如乳等一切白法，隨順因緣修行善法，是名深心。又深心者，如久卷物雖暫牽舒放還依本，深心亦爾，隨本因作法還續如本，不可說一不可說異，是名深心。又深心者，修學白法名為深心。又深心者，修行一切諸善根法，成就不失不增不減大涅槃法，名為深心。」

問曰：「如《毗摩羅吉利致所說經》說，菩薩摩訶薩修無量行有無量心。此深心者，為起何行？」答曰：「此深心者，悉能發起求佛菩提一切諸行，是名深心。何以故？以此深心發生一切菩提因故，悉能增長諸功德力，譬如尸羅。此明何義？如持戒人得善根尸羅，一切善法無量差別悉名尸羅，而身口意三業成就名為尸羅。何以故？身口意業與諸善法為根本故。深心亦爾，與佛菩提因一切善行以為根本故。是故《伽耶山頂經》中，月凈光德天子問文殊師利言：『諸菩薩摩訶薩深凈心，以何為本？』文殊師利答言：『天子！諸菩薩摩訶薩深凈心，以阿耨多羅三藐三菩提心為本。』以是義故，此修多羅中所說深心，菩提心為本。如《金剛密跡經》中說，諸菩薩摩訶薩深心功德不誑世間，以是故說為菩提因應知。」

問曰：「以何義故，得言菩薩成就深心？」

答曰：「以一切所治法不能動轉故。此

【現代漢語翻譯】現代漢語譯本：這就是所謂的深心。

『又，所謂的深心，是依種子而生，就像牛奶等一切白法（指善良、純潔的法），隨順因緣修行善法，這就是所謂的深心。又，所謂的深心，就像捲了很久的東西，即使暫時拉開舒展，放開后還是會恢復原狀，深心也是如此，隨著本來的因緣而作法，還會像原來一樣延續下去，不可說是完全一樣，也不可說是完全不同，這就是所謂的深心。又，修學白法就叫做深心。又，修行一切諸善根法，成就不會失去、不會增加、也不會減少的大涅槃法，就叫做深心。』

問：『如《維摩詰所說經》（Vimalakirti Nirdesa Sutra）所說，菩薩摩訶薩（Bodhisattva-Mahasattva， महान्त बोधिसत्त्व，偉大的菩薩）修無量行，有無量心。這個深心，是爲了發起什麼行為呢？』答：『這個深心，能夠發起求佛菩提（Buddha-bodhi，बुद्ध-बोधि，佛的覺悟）的一切諸行，這就是所謂的深心。為什麼呢？因為這個深心能生髮一切菩提的因，能夠增長各種功德力，譬如尸羅（Śīla，शील，戒律）。這說明什麼意義呢？就像持戒的人得到善根尸羅，一切善法無量差別都叫做尸羅，而身口意三業成就就叫做尸羅。為什麼呢？因為身口意業是各種善法的根本。深心也是如此，是佛菩提的因，是一切善行的根本。所以《伽耶山頂經》（Gaya-sirsa Sutra）中，月凈光德天子問文殊師利（Manjushri，मञ्जुश्री，文殊菩薩）說：『諸菩薩摩訶薩的深凈心，以什麼為根本？』文殊師利回答說：『天子！諸菩薩摩訶薩的深凈心，以阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，अनुत्तरा-सम्यक्-संबोधि，無上正等正覺之心）為根本。』因為這個緣故，這部修多羅（Sutra，सूत्र，經）中所說的深心，是以菩提心為根本。如《金剛密跡經》（Vajra-guhya Sutra）中說，諸菩薩摩訶薩的深心功德不會欺騙世間，因此說它是菩提的因，應當知道。』

問：『以什麼意義，可以說菩薩成就了深心？』

答：『因為一切所應斷除的法都不能動搖他。』

【English Translation】 English version: This is called profound mind (deep mind).

'Furthermore, profound mind arises from seeds, like milk and all other white dharmas (referring to good and pure dharmas), cultivating good dharmas in accordance with conditions, this is called profound mind. Furthermore, profound mind is like something that has been rolled up for a long time; even if it is temporarily stretched out, it will return to its original state when released. Profound mind is also like this; it acts according to its original causes and continues as before, neither exactly the same nor exactly different, this is called profound mind. Furthermore, studying and learning white dharmas is called profound mind. Furthermore, cultivating all good root dharmas, achieving the great Nirvana dharma that neither diminishes nor increases, is called profound mind.'

Question: 'As the Vimalakirti Nirdesa Sutra says, Bodhisattva-Mahasattvas cultivate immeasurable practices and have immeasurable minds. What actions does this profound mind initiate?' Answer: 'This profound mind can initiate all practices that seek Buddha-bodhi (Buddha's enlightenment), this is called profound mind. Why? Because this profound mind generates all the causes of bodhi and increases all meritorious powers, like Śīla (moral discipline). What does this illustrate? Just as a person who upholds precepts obtains the good root Śīla, all good dharmas with immeasurable differences are called Śīla, and the accomplishment of body, speech, and mind is called Śīla. Why? Because the actions of body, speech, and mind are the foundation of all good dharmas. Profound mind is also like this; it is the cause of Buddha-bodhi and the foundation of all good practices. Therefore, in the Gaya-sirsa Sutra, the Moon Pure Light Virtue Deva asked Manjushri: 'What is the foundation of the profound pure mind of Bodhisattva-Mahasattvas?' Manjushri replied: 'Deva! The profound pure mind of Bodhisattva-Mahasattvas has anuttarā-samyak-saṃbodhi (the mind of unsurpassed, complete, and perfect enlightenment) as its foundation.' For this reason, the profound mind mentioned in this Sutra has the bodhi mind as its foundation. As the Vajra-guhya Sutra says, the merits of the profound mind of Bodhisattva-Mahasattvas do not deceive the world, therefore it is said to be the cause of bodhi, it should be known.'

Question: 'In what sense can it be said that a Bodhisattva has achieved profound mind?'

Answer: 'Because all that should be subdued cannot move him.'

明何義？以種種苦惱不能動轉一切菩薩求菩提心，彼時菩薩名為成就深心應知。

「又諸菩薩他身樂心有力降伏自身樂心故。此明何義？以彼菩薩自求樂心，為與他樂深心降伏，彼時菩薩名為成就深心應知。

「又成就深心者，以至究竟故。此明何義？以依深心下中上法次第增長，乃至畢竟堅固名為成就深心應知。

「又成就深心者，以起難捨能捨心故。此明何義？若諸菩薩修行檀等難行佈施，深心發起修行等心，彼時菩薩名為成就深心應知。如《聖者無盡意經》中說：『以頭施等難捨能捨。』名為成就深心應知。

「又成就深心者，以能降伏慳嫉等心故。此明何義？以諸菩薩得畢竟成就深心，能降伏慳嫉等菩提道相違法，彼時菩薩名為成就深心應知。如《聖者無盡意經》中說：『大德舍利弗！諸菩薩深心者，降伏嫉妒教化慳嫉眾生故。』如是等名為成就深心應知。

「又成就深心者，以因果不盡故。此明何義？以諸菩薩深心因果無盡，彼時名為柔軟菩薩應知。因不盡者，修行廣大無量無邊故。果不盡者，一切佛法無量無邊，以不斷絕三寶因故。又《無盡意經》中說：『菩薩深心修行施等，以其能捨一切物故，是名菩薩成就修行。』如是等。又言：『大德舍利弗！諸佛如來十力四無所

【現代漢語翻譯】現代漢語譯本『何為「明」？』以種種苦惱不能動搖一切菩薩尋求菩提之心，此時的菩薩被稱為成就深心，應當知曉。

『又，諸菩薩因為他人身心的快樂，而有力地降伏自身追求快樂的心。』這說明什麼？因為這些菩薩將自己追求快樂的心，用給予他人快樂的深心來降伏，此時的菩薩被稱為成就深心，應當知曉。

『又，成就深心的人，是因為達到了究竟的緣故。』這說明什麼？因為依靠深心，按照下、中、上法的次第增長，乃至最終達到堅固，這被稱為成就深心，應當知曉。

『又，成就深心的人，是因為生起了難以捨棄卻能捨棄的心。』這說明什麼？如果諸位菩薩修行佈施等難行的佈施，深心發起修行等等的心，此時的菩薩被稱為成就深心，應當知曉。如《聖者無盡意經》（Arya Akshayamati Sutra）中所說：『以頭施捨等難以捨棄的都能捨棄。』這被稱為成就深心，應當知曉。

『又，成就深心的人，是因為能夠降伏慳吝、嫉妒等心。』這說明什麼？因為諸位菩薩得到畢竟成就的深心，能夠降伏慳吝、嫉妒等與菩提道相違背的事物，此時的菩薩被稱為成就深心，應當知曉。如《聖者無盡意經》（Arya Akshayamati Sutra）中所說：『大德舍利弗（Sariputra）！諸位菩薩的深心，是爲了降伏嫉妒，教化慳吝、嫉妒的眾生。』像這樣等等，被稱為成就深心，應當知曉。

『又，成就深心的人，是因為因果不會窮盡。』這說明什麼？因為諸位菩薩的深心因果沒有窮盡，此時被稱為柔軟菩薩，應當知曉。因不會窮盡，是因為修行廣大無量無邊的緣故。果不會窮盡，是因為一切佛法無量無邊，因為不會斷絕三寶（Triratna）之因的緣故。又，《無盡意經》（Akshayamati Sutra）中說：『菩薩深心修行佈施等等，因為他們能夠捨棄一切事物，這被稱為菩薩成就修行。』像這樣等等。又說：『大德舍利弗（Sariputra）！諸佛如來的十力（Dasabala）、四無所畏（catu vaiśāradyāni）……』

【English Translation】 English version 『What is meant by 'clarity'?』 It means that all Bodhisattvas' minds seeking Bodhi (Enlightenment) cannot be moved by various sufferings. At that time, the Bodhisattva is known as having achieved profound mind.

『Furthermore, Bodhisattvas powerfully subdue their own minds seeking pleasure because of the happiness of others' bodies and minds.』 What does this mean? It means that these Bodhisattvas subdue their own minds seeking pleasure with a profound mind that gives happiness to others. At that time, the Bodhisattva is known as having achieved profound mind.

『Furthermore, one who has achieved profound mind is so because they have reached the ultimate.』 What does this mean? It means that relying on profound mind, one gradually increases according to the lower, middle, and upper Dharmas (teachings), until ultimately reaching firmness. This is known as having achieved profound mind.

『Furthermore, one who has achieved profound mind is so because they have generated the mind to relinquish what is difficult to relinquish.』 What does this mean? If Bodhisattvas practice difficult-to-perform giving, such as generosity, and the profound mind generates the mind to practice, etc., at that time, the Bodhisattva is known as having achieved profound mind. As it is said in the Arya Akshayamati Sutra (Holy Inexhaustible Intent Sutra): 『Being able to give up what is difficult to give up, such as giving one's head.』 This is known as having achieved profound mind.

『Furthermore, one who has achieved profound mind is so because they are able to subdue stinginess, jealousy, and other such minds.』 What does this mean? It means that because Bodhisattvas have attained the ultimately accomplished profound mind, they are able to subdue stinginess, jealousy, and other things that are contrary to the path of Bodhi (Enlightenment). At that time, the Bodhisattva is known as having achieved profound mind. As it is said in the Arya Akshayamati Sutra (Holy Inexhaustible Intent Sutra): 『Great Virtue Sariputra (Sariputra)! The profound mind of Bodhisattvas is for subduing jealousy and teaching stingy and jealous beings.』 Such things are known as having achieved profound mind.

『Furthermore, one who has achieved profound mind is so because cause and effect are inexhaustible.』 What does this mean? It means that because the cause and effect of the profound mind of Bodhisattvas are inexhaustible, at that time, they are known as gentle Bodhisattvas. The cause is inexhaustible because they practice extensively, immeasurably, and boundlessly. The effect is inexhaustible because all Buddha-Dharma (teachings) are immeasurable and boundless, and because the cause of the Three Jewels (Triratna) is not cut off. Furthermore, the Akshayamati Sutra (Inexhaustible Intent Sutra) says: 『Bodhisattvas practice giving, etc., with profound mind, because they are able to give up all things. This is called Bodhisattvas achieving practice.』 Such things, etc. It also says: 『Great Virtue Sariputra (Sariputra)! The Ten Powers (Dasabala) and Four Fearlessnesses (catu vaiśāradyāni) of the Tathagatas (Buddhas)…』

畏十八不共法，略說乃至一切佛法皆不可盡，是故深心亦不可盡。』以修行果不可盡故，故言菩薩成就深心。

「又成就深心者，依此經說應知，以此經中說：『彌勒！若菩薩摩訶薩聞讚歎佛及毀呰佛，其心畢竟於阿耨多羅三藐三菩提堅固不動，如是若聞讚歎法僧毀呰法僧亦復如是。』菩薩如是如實見知十二因緣，即知諸佛如來法身，於三寶中成堅固心，以得無漏智畢竟深心故，一切外道諸魔怨敵不能退轉，是故菩薩成就深心。」

問曰：「以何義故，先說深心次說修行？」

答曰：「以彼修行是證智因故。此明何義？以修行心能與深心作證因故、以起大慈大悲心故，此心即是護持佛果應知，而彼深心不可得見。以依深心故，眼耳等識于境界中不能發起損害等心，為利益他離殺等行示現彼心，以是義故說深心后次說修行應知。又復示現次第義故。此明何義？一切諸法應當如是次第生故，先說深心后說修行。」

問曰：「云何修行義？」

答曰：「為利益他起不損害深心身口意業，攝自利行及利他行，是名修行。」

問曰：「云何菩薩成就修行？」

答曰：「以不共外道、聲聞、辟支佛故。此明何義？以諸外道求世間樂修善業道，貪著世間樂果報故，所修諸行成世間果，以

【現代漢語翻譯】現代漢語譯本：『畏十八不共法（Buddha's eighteen unshared properties），略說乃至一切佛法都不可窮盡，因此深心（profound mind）也不可窮盡。』因為修行果報不可窮盡的緣故，所以說菩薩成就深心。

『又成就深心的人，應當依據此經所說來理解，因為此經中說：『彌勒（Maitreya）！如果菩薩摩訶薩（Bodhisattva-Mahāsattva）聽聞讚歎佛以及譭謗佛，他的心對於阿耨多羅三藐三菩提（Anuttarā-Samyak-Saṃbodhi，無上正等正覺）畢竟堅固不動搖，像這樣如果聽聞讚歎法（Dharma）僧（Sangha）以及譭謗法僧也是如此。』菩薩像這樣如實地見知十二因緣（Twelve links of dependent origination），就知曉諸佛如來（Tathāgata）的法身（Dharmakāya），在三寶（Three Jewels）中成就堅固的心，因為得到無漏智（wisdom free from outflows）畢竟深心的緣故，一切外道（non-Buddhist religions）諸魔（demons）怨敵不能使之退轉，因此菩薩成就深心。』

問：『因為什麼緣故，先說深心再說修行？』

答：『因為那修行是證得智慧的原因。這說明什麼意義？因為修行之心能夠與深心作為證悟之因，因為生起大慈大悲心（great loving-kindness and great compassion）的緣故，此心就是護持佛果（Buddhahood）應當知曉，而那深心不可得見。因為依靠深心的緣故，眼耳等識在境界中不能發起損害等心，爲了利益他人遠離殺生等行為示現那深心，因為這個緣故說深心後接著說修行應當知曉。又爲了示現次第的意義。這說明什麼意義？一切諸法應當像這樣次第產生，所以先說深心后說修行。』

問：『什麼是修行的意義？』

答：『爲了利益他人發起不損害的深心身口意業，攝取自利行以及利他行，這叫做修行。』

問：『菩薩如何成就修行？』

答：『因為不與外道、聲聞（Śrāvaka，聲聞乘）、辟支佛（Pratyekabuddha，緣覺乘）相同。』這說明什麼意義？因為諸外道尋求世間快樂修習善業道，貪著世間快樂的果報，所以修習的諸種行為成就世間的果報，因為

【English Translation】 English version: 'Fearing the eighteen unshared properties (Buddha's eighteen unshared properties), briefly speaking, even all the Buddha-Dharma (Buddha's teachings) cannot be exhausted, therefore the profound mind (profound mind) also cannot be exhausted.' Because the fruits of practice cannot be exhausted, it is said that a Bodhisattva achieves a profound mind.

'Furthermore, one who achieves a profound mind should understand according to what is said in this sutra, because in this sutra it says: 'Maitreya (Maitreya)! If a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) hears praise of the Buddha and disparagement of the Buddha, his mind will ultimately be firm and unmoving towards Anuttarā-Samyak-Saṃbodhi (Anuttarā-Samyak-Saṃbodhi, unsurpassed complete enlightenment), just as it is if he hears praise of the Dharma (Dharma) and Sangha (Sangha) and disparagement of the Dharma and Sangha.' The Bodhisattva, in this way, truly sees and knows the twelve links of dependent origination (Twelve links of dependent origination), and thus knows the Dharmakāya (Dharmakāya, Dharma body) of all Buddhas Tathāgatas (Tathāgata), and achieves a firm mind in the Three Jewels (Three Jewels), because he has obtained the profound mind of wisdom free from outflows (wisdom free from outflows), all non-Buddhist religions (non-Buddhist religions), demons (demons), and enemies cannot cause him to regress, therefore the Bodhisattva achieves a profound mind.'

Question: 'For what reason is profound mind spoken of first and then practice?'

Answer: 'Because that practice is the cause of attaining wisdom. What meaning does this clarify? Because the mind of practice can serve as the cause of realizing profound mind, because of arising great loving-kindness and great compassion (great loving-kindness and great compassion), this mind is what should be known as protecting the fruit of Buddhahood (Buddhahood), and that profound mind cannot be seen. Because relying on profound mind, the consciousnesses of the eyes, ears, etc., cannot give rise to harmful thoughts in the realm of objects, and in order to benefit others, they demonstrate that mind by abstaining from killing, etc. For this reason, it should be known that practice is spoken of after profound mind. Furthermore, it is to demonstrate the meaning of sequence. What meaning does this clarify? All dharmas should arise in this sequence, therefore profound mind is spoken of first and then practice.'

Question: 'What is the meaning of practice?'

Answer: 'For the sake of benefiting others, to generate a profound mind, body, speech, and mind karma that does not harm, encompassing self-benefiting actions and other-benefiting actions, this is called practice.'

Question: 'How does a Bodhisattva achieve practice?'

Answer: 'Because it is not shared with non-Buddhists, Śrāvakas (Śrāvaka, Hearers), and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas).' What meaning does this clarify? Because non-Buddhists seek worldly pleasures and cultivate paths of good karma, clinging to the fruits of worldly pleasures, therefore the various practices they cultivate achieve worldly fruits, because

其成就世間果故，彼不能得成就修行。又以聲聞、辟支佛等求涅槃樂，修善業道離大悲心，成就小乘涅槃果故，彼聲聞人于菩薩果不得名為成就修行。菩薩過於一切世間，見諸世間種種過失，乃至不著轉輪聖王樂果報等，雖復能證小乘涅槃，依大慈悲勇猛心故，舍涅槃樂求佛菩提，修行十善業，為救一切諸眾生故，攝大勝愿，其心唯以一切種智以為究竟，是故菩薩不同一切外道、聲聞、辟支佛等修行十善業道，是故名為成就修行。

「又成就修行者，受持增上十善業道故。此明何義？以菩薩修行過於聲聞、辟支佛等十善業道，是故名為成就修行。諸菩薩摩訶薩有五種法，勝於聲聞十善業道。何等為五？一者、專心修行故；二者、常修行故；三者、為安隱自身故；四者、為安隱他身故；五者、善清凈故。專心修行者，畢竟不離一味心故。常修行者不斷不絕，不休息故。為安隱自身者，為自身取人天安隱及大菩提故。為安隱他身者，為與一切眾生安隱，畢竟迴向大菩提故，以救過於無數眾生故。善清凈者，不破故、不點故、不污故、無所屬故、善究竟故、不食故、智者讚歎故。破者，少分修治少分不修治故名為破；是故菩薩具足修治名為不破。點者，自不修行教他修行故名為點；是故菩薩自身修行教他修行名為不點

【現代漢語翻譯】現代漢語譯本：因為他們成就了世間的果報，所以他們不能算是成就了修行。又因為聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、辟支佛（Pratyekabuddha，無師自悟者）等追求涅槃的快樂，修習善業之道卻遠離了大悲心，成就了小乘涅槃的果位，所以這些聲聞之人，在菩薩的果位上，不能被稱為成就了修行。菩薩超越一切世間，見到世間種種過失，乃至不執著于轉輪聖王（Cakravartin，擁有統治世界的輪寶的理想君主）的快樂果報等等，即使能夠證得小乘涅槃，也因為依仗大慈大悲的勇猛之心，捨棄涅槃的快樂而追求佛的菩提（Bodhi，覺悟），修行十善業，爲了救度一切眾生，發廣大殊勝的誓願，他們的心唯以一切種智（Sarvajñāna，佛陀所證悟的對一切事物和現象的全面、徹底的智慧）為究竟目標，所以菩薩不同於一切外道、聲聞、辟支佛等修行十善業道，因此被稱為成就修行。『又成就修行者』，是因為受持並增上十善業道。這說明什麼意義呢？因為菩薩的修行超過聲聞、辟支佛等的十善業道，所以被稱為成就修行。諸位菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）有五種法，勝過聲聞的十善業道。是哪五種呢？一是專心修行；二是常修行；三是爲了自身安穩；四是爲了他人安穩；五是善於清凈。專心修行，是因為畢竟不離一味心（Ekarasa-citta，平等無二的心）的緣故。常修行，是因為不斷不絕，不休息的緣故。爲了自身安穩，是爲了自身取得人天安穩以及大菩提的緣故。爲了他人安穩，是爲了給予一切眾生安穩，並且畢竟迴向大菩提的緣故，以救度超過無數眾生的緣故。善於清凈，是因為不破、不點、不污、無所屬、善究竟、不食、智者讚歎的緣故。破，是指少部分修治少部分不修治，這叫做破；所以菩薩具足修治，叫做不破。點，是指自己不修行卻教導他人修行，這叫做點；所以菩薩自身修行也教導他人修行，叫做不點。

【English Translation】 English version: Because they achieve worldly fruits, they cannot be said to have accomplished practice. Furthermore, because Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and others seek the bliss of Nirvana, cultivate the path of good deeds but are far from great compassion, and achieve the fruit of Hinayana Nirvana, these Śrāvakas cannot be called accomplished practitioners in terms of the Bodhisattva fruit. Bodhisattvas surpass all worldly beings, seeing all kinds of faults in the world, even not being attached to the joyful rewards of a Cakravartin (ideal monarch who possesses the wheel jewel to rule the world), etc. Even if they are able to attain Hinayana Nirvana, they abandon the bliss of Nirvana to seek Buddha's Bodhi (enlightenment) because of their courageous mind relying on great compassion, cultivate the ten good deeds, make great and supreme vows to save all sentient beings, and their minds ultimately aim for Sarvajñāna (the Buddha's comprehensive and thorough wisdom of all things and phenomena). Therefore, Bodhisattvas are different from all heretics, Śrāvakas, Pratyekabuddhas, etc., in cultivating the ten good deeds, and therefore are called accomplished practitioners. 'Moreover, those who accomplish practice' do so because they uphold and enhance the ten good deeds. What does this mean? It means that the practice of Bodhisattvas surpasses the ten good deeds of Śrāvakas, Pratyekabuddhas, etc., and therefore they are called accomplished practitioners. The Bodhisattva-mahāsattvas (great Bodhisattvas) have five qualities that surpass the ten good deeds of Śrāvakas. What are these five? First, they practice with focused mind; second, they practice constantly; third, it is for their own peace and security; fourth, it is for the peace and security of others; fifth, it is well purified. Practicing with focused mind means that they ultimately do not depart from the Ekarasa-citta (mind of equal taste). Practicing constantly means that they do not cease, do not interrupt, and do not rest. For their own peace and security means that they obtain the peace and security of humans and gods, as well as great Bodhi, for themselves. For the peace and security of others means that they give peace and security to all sentient beings, and ultimately dedicate it to great Bodhi, in order to save countless sentient beings. Well purified means that it is unbroken, unspotted, unsoiled, unattached, well accomplished, non-eating, and praised by the wise. Broken means that a small part is cultivated and a small part is not cultivated, which is called broken; therefore, Bodhisattvas cultivate completely, which is called unbroken. Spotted means that one does not practice oneself but teaches others to practice, which is called spotted; therefore, Bodhisattvas practice themselves and also teach others to practice, which is called unspotted.

。污者，自不修行不教他修，見他修行而心隨喜故名為污；是故菩薩具足修行名為不污。屬者，要依他智而能修行故名為屬；是故菩薩不依他智而能修行名無所屬。善究竟者，專念畢竟欲心，專念畢竟愛心，專念畢竟恭敬心，專念畢竟信心，專念畢竟畏心，專念畢竟無常心，以是義故名善究竟。食者，迴向于有取，有資生故名為食；是故菩薩不取于有名為不食。智者不讚嘆者，聲聞、辟支佛乘中迴向世間，大乘中迴向聲聞、辟支佛乘故，名智者所不讚嘆；是故菩薩，聲聞、辟支佛乘中不迴向世間，大乘中不迴向聲聞、辟支佛乘，是故名為智者讚歎。

「又成就修行者，出過一切諸世間故。此明何義？以諸菩薩修行十善業道勝諸世間，是故名為成就修行應知！菩薩有五種法，修行十善業道，能過一切世間。何等為五？一者、愿；二者、安隱；三者、深心；四者、善清凈；五者、方便。

「愿者，菩薩摩訶薩凡所發願，一切凡夫、聲聞、辟支佛無如是愿，是故菩薩依愿修行十善業道，則能出過一切世間。如摩訶衍修多羅中《無垢德女所說經》言：『尊者目連！諸菩薩摩訶薩，從初發心乃至道場，常為一切世間天人而作福田，勝諸聲聞、辟支佛故。』

「安隱者，以諸菩薩雖為一切世間極深重苦之所逼惱

【現代漢語翻譯】現代漢語譯本：『污』指的是自己不修行也不教導他人修行，看到他人修行卻心生嫉妒，這叫做『污』。因此，菩薩圓滿具足修行，就稱為『不污』。『屬』指的是必須依賴他人的智慧才能修行，因此稱為『屬』。所以，菩薩不依賴他人的智慧也能修行，稱為『無所屬』。『善究竟』指的是專心一意地想著究竟的慾望，專心一意地想著究竟的愛心，專心一意地想著究竟的恭敬心，專心一意地想著究竟的信心，專心一意地想著究竟的畏懼心，專心一意地想著究竟的無常心，因為這個緣故稱為『善究竟』。『食』指的是迴向于有執取，因為有資養生命的作用，所以稱為『食』。因此，菩薩不執取于有，稱為『不食』。『智者不讚嘆』指的是在聲聞乘、辟支佛乘中迴向於世間，在大乘中迴向于聲聞乘、辟支佛乘，因此稱為智者所不讚嘆。所以，菩薩在聲聞乘、辟支佛乘中不迴向於世間，在大乘中不迴向于聲聞乘、辟支佛乘，因此稱為智者讚歎。『又成就修行者，出過一切諸世間故。』這說明什麼意義呢？因為諸位菩薩修行十善業道勝過一切世間，因此稱為成就修行，應當知道！菩薩有五種法，修行十善業道，能超越一切世間。是哪五種呢？一是愿，二是安隱，三是深心，四是善清凈，五是方便。『愿』指的是，菩薩摩訶薩凡所發之愿，一切凡夫、聲聞、辟支佛都沒有這樣的愿，因此菩薩依靠願力修行十善業道，就能超越一切世間。如《摩訶衍修多羅》（Mahāyāna-sūtra，大乘經）中的《無垢德女所說經》所說：『尊者目連（Maudgalyāyana）！諸位菩薩摩訶薩，從最初發心乃至證得菩提，常常為一切世間的天人和人作福田，勝過諸位聲聞、辟支佛。』『安隱』指的是，諸位菩薩雖然被一切世間極深重的痛苦所逼迫惱亂

【English Translation】 English version: 'Defilement' refers to oneself not practicing and not teaching others to practice, and feeling envious when seeing others practice; this is called 'defilement'. Therefore, a Bodhisattva who fully possesses practice is called 'undefiled'. 'Attachment' refers to needing to rely on the wisdom of others to practice, hence it is called 'attachment'. Therefore, a Bodhisattva who can practice without relying on the wisdom of others is called 'unattached'. 'Good consummation' refers to focusing intently on the ultimate desire, focusing intently on the ultimate loving-kindness, focusing intently on the ultimate reverence, focusing intently on the ultimate faith, focusing intently on the ultimate fear, focusing intently on the ultimate impermanence; for this reason, it is called 'good consummation'. 'Food' refers to directing towards having attachment, because it has the function of nourishing life, it is called 'food'. Therefore, a Bodhisattva who does not attach to having is called 'non-food'. 'Not praised by the wise' refers to directing towards the world in the Śrāvakayāna (聲聞乘, Hearer Vehicle) and Pratyekabuddhayāna (辟支佛乘, Solitary Buddha Vehicle), and directing towards the Śrāvakayāna and Pratyekabuddhayāna in the Mahāyāna (大乘, Great Vehicle); therefore, it is called not praised by the wise. Therefore, a Bodhisattva does not direct towards the world in the Śrāvakayāna and Pratyekabuddhayāna, and does not direct towards the Śrāvakayāna and Pratyekabuddhayāna in the Mahāyāna; therefore, it is called praised by the wise. 'Moreover, those who accomplish practice transcend all worldly realms.' What does this mean? It means that the Bodhisattvas' practice of the ten wholesome actions surpasses all worldly realms; therefore, it is known as accomplishing practice! Bodhisattvas have five qualities, and by practicing the ten wholesome actions, they can transcend all worldly realms. What are the five? First, aspiration; second, peace and security; third, profound mind; fourth, wholesome purity; and fifth, skillful means. 'Aspiration' refers to the vows made by Bodhisattva-Mahāsattvas (菩薩摩訶薩, Great Bodhisattvas), which are unmatched by those of ordinary beings, Śrāvakas (聲聞, Hearers), and Pratyekabuddhas (辟支佛, Solitary Buddhas). Therefore, Bodhisattvas, relying on their aspirations to practice the ten wholesome actions, can transcend all worldly realms. As stated in the Mahāyāna-sūtra (摩訶衍修多羅, Great Vehicle Sutra), in the Sutra Spoken by the Immaculate Virtue Daughter: 'Venerable Maudgalyāyana (目連)! The Bodhisattva-Mahāsattvas, from their initial aspiration until reaching enlightenment, constantly act as fields of merit for all beings, gods, and humans in the world, surpassing all Śrāvakas and Pratyekabuddhas.' 'Peace and security' refers to the fact that although Bodhisattvas are afflicted and tormented by the deepest and heaviest sufferings of all worldly realms,

，不能迴轉取阿耨多羅三藐三菩提心，為阿耨多羅三藐三菩提故，專心修行十善業道，是故菩薩依安隱心修行十善業道，則能出過一切世間。

「深心者，以最勝修行故，以諸菩薩最深愛心修行十善業道，是故菩薩依深心故修行十善業道，則能出過一切世間。

「清凈者，除二地已上清凈菩薩。何以故？以諸菩薩摩訶薩等有三種清凈修行十善業道，是故菩薩依清凈修行十善業道，則能出過一切世間。

「方便者，菩薩於何等法中，以何等方便修行十善業道，余世間眾生無如是方便，是故菩薩依方便力修行十善業道，則能出過一切世間。

「又成就修行者，以時等無量故。此明何義？以諸菩薩于無量世修行十善業道無量行等，是故菩薩成就修行。

「又諸菩薩得五種法故，修行無量十善業道。何等為五？一者、無量世；二者、無量善法；三者、無量觀；四者、無量盡；五者、無量回向。

「無量世者，以諸菩薩過無量世修行十善業道，是故菩薩于無量時修行十善業道。

「無量善法者，以諸菩薩修行無量善法，以彼善法無量，是故菩薩起無量善業道修行。如如來清凈毗尼大乘修多羅中說：『迦葉！如四大海滿中生酥，一切眾生之所受用；菩薩摩訶薩修集一切有為善根亦復如

【現代漢語翻譯】現代漢語譯本：『如果不能回過頭來發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），爲了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的緣故，專心修行十善業道，所以菩薩依靠安穩的心修行十善業道，就能超越一切世間。

『深心是指，以最殊勝的修行，以諸菩薩最深切的愛心修行十善業道，所以菩薩依靠深心修行十善業道，就能超越一切世間。

『清凈是指，除了二地以上的清凈菩薩。為什麼呢？因為諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）等有三種清凈，修行十善業道，所以菩薩依靠清凈修行十善業道，就能超越一切世間。

『方便是指，菩薩在什麼樣的法中，以什麼樣的方便修行十善業道，其餘世間眾生沒有這樣的方便，所以菩薩依靠方便力修行十善業道，就能超越一切世間。

『又成就修行是指，以時間等無量。這說明什麼意義呢？因為諸菩薩于無量世修行十善業道，無量行等，所以菩薩成就修行。

『又諸菩薩得到五種法，所以修行無量十善業道。哪五種呢？一者、無量世；二者、無量善法；三者、無量觀；四者、無量盡；五者、無量回向。

『無量世是指，因為諸菩薩經過無量世修行十善業道，所以菩薩于無量時修行十善業道。

『無量善法是指，因為諸菩薩修行無量善法，因為那些善法無量，所以菩薩發起無量善業道修行。如如來清凈毗尼（Vinaya，戒律）大乘修多羅（Sutra，經）中說：『迦葉（Kasyapa，佛陀弟子名）！如四大海滿中生酥，一切眾生之所受用；菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）修集一切有為善根也像這樣。』

【English Translation】 English version: 『If one cannot turn back to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and for the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment), wholeheartedly cultivate the ten wholesome karmic paths, therefore, Bodhisattvas, relying on a peaceful mind, cultivate the ten wholesome karmic paths, and thus can transcend all worldly realms.』

『'Profound mind' refers to cultivating the ten wholesome karmic paths with the most supreme practice and with the deepest loving-kindness of all Bodhisattvas. Therefore, Bodhisattvas, relying on a profound mind, cultivate the ten wholesome karmic paths, and thus can transcend all worldly realms.』

『'Purity' refers to pure Bodhisattvas above the second Bhumi (stage). Why? Because all Bodhisattva-Mahasattvas (Great Bodhisattvas) and others have three kinds of purity in cultivating the ten wholesome karmic paths. Therefore, Bodhisattvas, relying on purity, cultivate the ten wholesome karmic paths, and thus can transcend all worldly realms.』

『'Skillful means' refers to what kind of Dharma (teachings) and what kind of skillful means Bodhisattvas use to cultivate the ten wholesome karmic paths, which other worldly beings do not have. Therefore, Bodhisattvas, relying on the power of skillful means, cultivate the ten wholesome karmic paths, and thus can transcend all worldly realms.』

『Furthermore, 'accomplishing cultivation' refers to the immeasurable nature of time and other factors. What does this mean? It means that all Bodhisattvas cultivate the ten wholesome karmic paths and immeasurable practices for immeasurable eons. Therefore, Bodhisattvas accomplish cultivation.』

『Furthermore, all Bodhisattvas attain five kinds of Dharmas (teachings), and therefore cultivate immeasurable ten wholesome karmic paths. What are the five? First, immeasurable eons; second, immeasurable wholesome Dharmas (teachings); third, immeasurable contemplation; fourth, immeasurable exhaustion; fifth, immeasurable dedication.』

『'Immeasurable eons' refers to the fact that all Bodhisattvas cultivate the ten wholesome karmic paths through immeasurable eons. Therefore, Bodhisattvas cultivate the ten wholesome karmic paths for immeasurable time.』

『'Immeasurable wholesome Dharmas (teachings)' refers to the fact that all Bodhisattvas cultivate immeasurable wholesome Dharmas (teachings), and because those wholesome Dharmas (teachings) are immeasurable, Bodhisattvas initiate the cultivation of immeasurable wholesome karmic paths. As it is said in the Tathagata's (Thus Come One's) pure Vinaya (discipline) Mahayana Sutra (scripture): 'Kasyapa (one of Buddha's disciples)! Just as the four great oceans are filled with ghee, which all beings can use; the Bodhisattva-Mahasattva (Great Bodhisattva) also accumulates all conditioned wholesome roots in the same way.』

是，以諸菩薩迴向取彼無漏智故，能與一切眾生受用。』

「無量觀者，以為無量眾生觀故，以諸菩薩非為有量眾生修行十善業道，不作是念：『我為若干眾生修集善根，不為若干眾生修集善根。』以諸菩薩觀一切眾生修集善根，是故菩薩善業無量。

「無盡者，如如來清凈毗尼修多羅中說：『諸天子！譬如長者財富無量，是大舍者、行大慈者、行大悲者、大商主者，憐愍一切諸眾生故而修行者、不退心者，起如是心：「我能與彼一切眾生無量無邊安隱之樂。」諸天子！菩薩摩訶薩亦復如是，以住深心為諸眾生住安隱心起大精進心，作是思惟：「我當教化無量無邊苦惱眾生，皆悉安置涅槃樂中。」』是故菩薩修行無盡。

「無量回曏者，如初地中起無量願行十盡句等。菩薩以彼十盡無量修行，善業道亦復無量，以依先回向無量故，菩薩摩訶薩修行一切善業道，果亦復無量，是名無量回向。

「又成就修行者，以真實故。此明何義？以諸菩薩摩訶薩真實希有修行十善業道，是故菩薩成就修行。菩薩有五種法成就希有。何等為五？一者、起大勇猛心；二者、精進；三者、堅固；四者、慧；五者、果。

「起大勇猛心者，發心能取阿耨多羅三藐三菩提，假使有人若以指鉗或一指節，能舉三千

【現代漢語翻譯】現代漢語譯本：『是的，因為諸位菩薩以迴向之心獲取那無漏的智慧，所以能夠給予一切眾生受用。』

『無量觀（Ananta-darshana，無限的觀察）者，是因為爲了無量的眾生而觀察，因為諸位菩薩不是爲了有數量的眾生而修行十善業道，不會這樣想：『我為若干眾生修集善根，不為若干眾生修集善根。』因為諸位菩薩觀察一切眾生修集善根，所以菩薩的善業是無量的。

『無盡者，如如來清凈毗尼修多羅（Vinaya-sutra，戒律經）中所說：『諸位天子！譬如一位長者財富無量，是大施捨者、行大慈者、行大悲者、大商主者，因為憐憫一切眾生而修行，是不退心者，生起這樣的心念：「我能給予他們一切眾生無量無邊的安穩快樂。」諸位天子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）也是這樣，以安住于深心為諸眾生安住于安穩之心，生起大精進心，這樣思惟：「我應當教化無量無邊的苦惱眾生，都安置在涅槃（Nirvana，寂滅）的快樂之中。」』所以菩薩的修行是無盡的。

『無量回曏者，如初地（Prathama-bhumi，菩薩修行第一階段）中生起無量願行十盡句等。菩薩以那十盡無量地修行，善業道也同樣是無量的，因為依靠先前的迴向是無量的緣故，菩薩摩訶薩修行一切善業道，果報也同樣是無量的，這叫做無量回向。

『又成就修行者，因為真實的緣故。這說明什麼意義呢？因為諸位菩薩摩訶薩以真實稀有的心修行十善業道，所以菩薩成就修行。菩薩有五種法成就稀有。哪五種呢？一者、生起大勇猛心；二者、精進；三者、堅固；四者、慧（Prajna，智慧）；五者、果。

『生起大勇猛心者，發心能夠取得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），假使有人用指鉗或者一個指節，能夠舉起三千

【English Translation】 English version: 'Yes, because all Bodhisattvas, through dedicating their merit, acquire that unconditioned wisdom, they are able to give it for the benefit of all sentient beings.'

'The one with immeasurable observation (Ananta-darshana), is because of observing for the sake of immeasurable sentient beings, because all Bodhisattvas do not cultivate the ten wholesome paths of action for a limited number of sentient beings, and do not think like this: 'I cultivate roots of goodness for a certain number of sentient beings, and do not cultivate roots of goodness for a certain number of sentient beings.' Because all Bodhisattvas observe all sentient beings cultivating roots of goodness, therefore the Bodhisattva's wholesome actions are immeasurable.'

'The inexhaustible one, as it is said in the Tathagata's (Tathagata, Thus Come One) pure Vinaya-sutra (Vinaya-sutra, monastic rules scripture): 'Oh, sons of gods! For example, a wealthy elder has immeasurable wealth, is a great giver, practices great loving-kindness, practices great compassion, is a great merchant, cultivates out of compassion for all sentient beings, is one who does not retreat, and arises with this thought: "I can give all those sentient beings immeasurable and boundless peace and happiness." Oh, sons of gods! The Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, Great Bodhisattva) is also like this, abiding in a deep mind, abiding in a peaceful mind for all sentient beings, arising with great diligence, thinking like this: "I shall teach and transform immeasurable and boundless suffering sentient beings, and place them all in the bliss of Nirvana (Nirvana, enlightenment)."' Therefore, the Bodhisattva's cultivation is inexhaustible.'

'The immeasurable dedication, is like arising with immeasurable vows and practices, the ten exhaustive phrases, etc., in the first ground (Prathama-bhumi, first stage of Bodhisattva path). The Bodhisattva cultivates immeasurably with those ten exhaustions, and the wholesome paths of action are also immeasurable, because relying on the previous dedication being immeasurable, the Bodhisattva-Mahasattva cultivates all wholesome paths of action, and the result is also immeasurable, this is called immeasurable dedication.'

'Moreover, the one who accomplishes cultivation, is because of truthfulness. What meaning does this clarify? Because all Bodhisattva-Mahasattvas cultivate the ten wholesome paths of action with a truthful and rare mind, therefore the Bodhisattva accomplishes cultivation. The Bodhisattva has five dharmas that accomplish rarity. What are the five? First, arising with a great courageous mind; second, diligence; third, steadfastness; fourth, wisdom (Prajna, wisdom); fifth, result.'

'The one who arises with a great courageous mind, generates the aspiration to be able to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), even if someone were to use finger tongs or a single finger joint, to be able to lift three thousand'

大千世界無量劫住，此事非難，發心能取阿耨多羅三藐三菩提是事為難，是故菩薩修行善業道成就希有。

「精進者，菩薩作是思惟：『眾生能發大勇猛心，無量無邊勤精進者少不足言，若能精進求菩提者是最希有。』是故菩薩若欲求于第一希有無量功德，依大精進修善業道，是故菩薩修行善業道成就希有。

「堅固者，以諸菩薩發大精進修行善業道，住第一希有堅固力中故，能進趣究竟精進，是故菩薩修行善業道成就希有。

「慧者，菩薩作是思惟：『勇猛精進堅固等法，皆依般若根本而有，是故般若希有之法。何以故？以依般若得有勇猛精進堅固。』是故菩薩作是思惟：『依于般若希有之法修行善業道。』是故菩薩成就般若。

「果者，以依修行善業道等故能生果，證得無量無邊一切佛法，是故成就希有之法。

「又成就修行者，方便攝取故。此明何義？以諸菩薩依方便力攝取修行善業道故，不同聲聞辟支佛等，是故菩薩成就修行。菩薩有五種法攝取方便應知。何等為五？一者、時處智；二者、迴轉入智；三者、合智；四者、得意智；五者、次第智。

「時處智者，以何等時應說如是法？以何等處應說如是法？隨何等時應如是化眾生？隨何等處應如是化眾生？彼一切如實知

【現代漢語翻譯】現代漢語譯本：大千世界存在的時間是無量的，但這並非難事，真正困難的是發心去證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），因此菩薩修行善業道是極其稀有難得的。

「精進的意義在於，菩薩這樣思考：『眾生能夠發起大勇猛心，但真正能做到無量無邊勤奮精進的人少之又少，如果有人能夠精進地追求菩提（bodhi，覺悟），那才是最稀有的。』因此，菩薩如果想要追求第一稀有的無量功德，就要依靠大精進來修習善業道，所以菩薩修行善業道是極其稀有難得的。

「堅固的意義在於，因為菩薩發起大精進心修行善業道，安住于第一稀有的堅固力量之中，所以能夠不斷前進，最終達到究竟的精進，因此菩薩修行善業道是極其稀有難得的。

「智慧的意義在於，菩薩這樣思考：『勇猛精進、堅固等法，都依賴於般若（prajna，智慧）的根本才能存在，因此般若是稀有之法。』為什麼這麼說呢？因為依靠般若才能擁有勇猛精進和堅固。因此，菩薩這樣思考：『依靠般若這種稀有之法來修行善業道。』所以菩薩能夠成就般若。

「果的意義在於，因為依靠修行善業道等原因，能夠產生結果，證得無量無邊的一切佛法，因此成就了稀有之法。

「此外，成就修行的人，是因為善巧方便的攝取。這說明什麼呢？因為菩薩依靠方便力來攝取修行善業道，這與聲聞（sravaka，阿羅漢）和辟支佛（pratyekabuddha，緣覺）等不同，因此菩薩能夠成就修行。菩薩有五種方法來攝取方便，應當瞭解。是哪五種呢？一是時處智，二是迴轉入智，三是合智，四是得意智，五是次第智。

「時處智是指，在什麼時間應該說這樣的法？在什麼地點應該說這樣的法？在什麼時間應該這樣教化眾生？在什麼地點應該這樣教化眾生？對於這一切都如實地瞭解。

【English Translation】 English version: The duration of the great chiliocosm is immeasurable, but this is not difficult. What is truly difficult is to aspire to attain anuttara-samyak-sambodhi (supreme complete enlightenment). Therefore, it is extremely rare and difficult for a Bodhisattva to cultivate the path of wholesome actions.

'Diligence means that a Bodhisattva thinks this way: 'Sentient beings can generate great courage, but very few can truly achieve immeasurable and boundless diligence. If someone can diligently pursue bodhi (enlightenment), that is the rarest of all.' Therefore, if a Bodhisattva wants to pursue the first rare immeasurable merits, they must rely on great diligence to cultivate the path of wholesome actions. Thus, it is extremely rare and difficult for a Bodhisattva to cultivate the path of wholesome actions.'

'Steadfastness means that because Bodhisattvas generate great diligence to cultivate the path of wholesome actions and abide in the first rare power of steadfastness, they can continuously advance and ultimately achieve ultimate diligence. Therefore, it is extremely rare and difficult for a Bodhisattva to cultivate the path of wholesome actions.'

'Wisdom means that a Bodhisattva thinks this way: 'Courage, diligence, steadfastness, and other qualities all depend on the root of prajna (wisdom) to exist. Therefore, prajna is a rare quality.' Why is this so? Because one can only possess courage, diligence, and steadfastness by relying on prajna. Therefore, a Bodhisattva thinks this way: 'Rely on the rare quality of prajna to cultivate the path of wholesome actions.' Therefore, a Bodhisattva can achieve prajna.'

'Fruit means that because one relies on cultivating the path of wholesome actions and other causes, one can produce results and attain immeasurable and boundless Buddha-dharmas (teachings of the Buddha). Therefore, one achieves a rare quality.'

'Furthermore, those who achieve cultivation do so through skillful means of embracing. What does this mean? It means that Bodhisattvas rely on the power of skillful means to embrace the cultivation of the path of wholesome actions, which is different from sravakas (arhats) and pratyekabuddhas (solitary Buddhas). Therefore, Bodhisattvas can achieve cultivation. Bodhisattvas have five methods for embracing skillful means that should be understood. What are the five? First, knowledge of time and place; second, knowledge of transformative entry; third, combined knowledge; fourth, knowledge of intended meaning; and fifth, knowledge of sequence.'

'Knowledge of time and place refers to knowing what time is appropriate to speak such a dharma (teaching)? What place is appropriate to speak such a dharma? What time is appropriate to transform sentient beings in this way? What place is appropriate to transform sentient beings in this way? To truly understand all of this.'

。以依如是如是時處智，如是如是教化眾生，是名時處智。

「迴轉入智者，菩薩如實知諸眾生於外道法中應如是迴轉，如實知于佛法中應如是入，如實知如是迴轉，如實知置安樂中，如實知如是置佛法中，不復迴轉取外道法，彼處非十二因緣觀，是迴轉觀是名迴轉入智。

「合智者，隨諸眾生以何等何等門相合善，知彼彼門依彼彼門合彼彼眾生，如信如力如分教化是名合智。

「得意智者，知眾生意、知眾生信、知眾生求，如是知菩薩入彼修行入信入求入于言語，隨順彼故起可化事，如是起不迴轉，是名合智。

「次第智者，知眾生業次第覺展轉覺，所謂聲聞乘中說佈施持戒人天果報，說諸欲過，說在家染過，說出家利益，又說苦集滅道。次說須陀洹、斯陀含、阿那含、阿羅漢果，次說不可壞解脫，次說無礙。于辟支佛乘中，說貯積過散用利益，說在家過出家利益，說戲論過靜默利益，說聚落過阿蘭若利益，說多欲不知足過少欲知足利益，說護諸根門于食知量。初夜后夜精勤修行，說觀中念想過樂空閑處，說戒重三昧重般若重，不被譏呵讚歎自利益，讚歎深法非他知，如是等於大乘中次第憂波提舍佈施持戒忍辱精進禪定智慧，次說實舍滅慧，是名次第智。

「又成就修行者，發菩提

【現代漢語翻譯】『以像這樣像這樣地瞭解時機和地點，像這樣像這樣地教化眾生，這被稱為時處智（知道何時何地應該做什麼的智慧）。』

『迴轉入智（引導轉變的智慧）是指，菩薩如實地知道應該如何引導眾生從外道法中轉變，如實地知道應該如何引導他們進入佛法，如實地知道這樣的轉變，如實地知道將他們安置在安樂之中，如實地知道將他們安置在佛法之中，不再回轉去取外道法，因為外道法中沒有十二因緣的觀法。這種迴轉的觀察就叫做迴轉入智。』

『合智（融合的智慧）是指，隨順眾生以何種方式、何種門徑與善法相應，瞭解這些門徑，依據這些門徑使這些眾生與善法相應，如信心、如精進、如根據他們的根器進行教化，這被稱為合智。』

『得意智（瞭解心意的智慧）是指，瞭解眾生的心意、瞭解眾生的信心、瞭解眾生的追求，像這樣瞭解之後，菩薩進入他們的修行，進入他們的信心，進入他們的追求，進入他們的言語，隨順他們而發起可以教化的事情，像這樣發起之後，他們就不會再退轉。這被稱為得意智。』

『次第智（循序漸進的智慧）是指，瞭解眾生的業力次第顯現，覺悟也次第開展。例如，在聲聞乘中，先說佈施、持戒能得到人天果報，再說諸欲的過患，再說在家的染污過患，再說出家的利益，又說苦集滅道。然後依次說須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）果位，再說不可壞的解脫，再說無礙的解脫。在辟支佛乘中，說貯積的過患，散用的利益，說在家的過患，出家的利益，說戲論的過患，靜默的利益，說聚落的過患，阿蘭若（Aranya，寂靜處）的利益，說多欲不知足的過患，少欲知足的利益，說守護諸根門，于飲食知量。初夜后夜精勤修行，說觀想中念頭的過患，樂於空閑之處，說戒的重視、三昧（Samadhi，禪定）的重視、般若（Prajna，智慧）的重視，不被譏諷呵責，讚歎自我利益，讚歎他人無法理解的甚深佛法。像這樣，在大乘中，依次進行憂波提舍（Upadesha，教誡），包括佈施、持戒、忍辱、精進、禪定、智慧，然後說真實的捨棄和滅盡的智慧。這被稱為次第智。』

『此外，成就修行的菩薩，發起菩提（Bodhi，覺悟）心，'

【English Translation】 'Knowing the times and places as they are, and teaching sentient beings accordingly, this is called knowledge of times and places.'

'The wisdom of turning and entering refers to a Bodhisattva truly knowing how to turn sentient beings from non-Buddhist teachings, truly knowing how to lead them into the Buddhadharma, truly knowing such turning, truly knowing how to place them in peace and happiness, truly knowing how to place them in the Buddhadharma, so that they no longer turn back to take up non-Buddhist teachings, because there is no contemplation of the twelve links of dependent origination in those teachings. This turning observation is called the wisdom of turning and entering.'

'The wisdom of uniting refers to knowing which doors and methods sentient beings use to unite with goodness, and relying on those doors to unite those beings with goodness, such as faith, diligence, and teaching according to their capacities. This is called the wisdom of uniting.'

'The wisdom of understanding intentions refers to knowing the intentions of sentient beings, knowing their faith, knowing their pursuits. Knowing this, the Bodhisattva enters their practice, enters their faith, enters their pursuits, enters their speech, and initiates teachable matters in accordance with them. Initiating in this way, they will not regress. This is called the wisdom of understanding intentions.'

'The wisdom of sequence refers to knowing the sequential manifestation of sentient beings' karma and the sequential development of their awakening. For example, in the Sravaka (hearer) Vehicle, first, it is said that giving and upholding precepts lead to the rewards of humans and gods. Then, the faults of desires are discussed, followed by the faults of defilement in household life, and the benefits of leaving home. Then, the Four Noble Truths of suffering, its cause, its cessation, and the path are taught. Next, the fruits of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one) are discussed, followed by indestructible liberation and unobstructed liberation. In the Pratyekabuddha (solitary Buddha) Vehicle, the faults of hoarding and the benefits of spending are discussed, the faults of household life and the benefits of leaving home, the faults of frivolous talk and the benefits of silence, the faults of villages and the benefits of Aranya (quiet places), the faults of excessive desires and lack of contentment, and the benefits of few desires and contentment are discussed. It is said to guard the doors of the senses and to know moderation in food. Diligent practice in the early and late nights, the faults of thoughts in contemplation, and the joy of empty and quiet places are discussed. The importance of precepts, the importance of Samadhi (meditative concentration), and the importance of Prajna (wisdom) are discussed, without being criticized or blamed, praising self-benefit, and praising profound Dharma that others cannot understand. In the Mahayana (great vehicle), Upadesha (instructions) are given sequentially, including giving, upholding precepts, patience, diligence, meditation, and wisdom. Then, the wisdom of true renunciation and cessation is discussed. This is called the wisdom of sequence.'

'Furthermore, a Bodhisattva who has accomplished practice generates Bodhi (awakening) mind,'

心十句、愿十句、盡十句，遠離退轉法，修行不退轉法，讚歎堅固精進，讚歎堅固心，讚歎安住智，是名菩薩成就修行。

「又成就修行者，讚歎住地法，讚歎一向畢竟地法，說染退地法，讚歎清凈地法，讚歎能進趣地法，讚歎住地中間可得法，說地退法讚歎地果法，讚歎地習氣果法，是名菩薩成就修行。

「又成就修行者說諸地，所謂歡喜地、離垢地、明地、焰地、難勝地、現前地、遠行地、不動地、善慧地、法雲地，是名菩薩成就修行。

「又成就修行者，以諸菩薩深心攝取勝妙法故。此明何義？菩薩深心攝取妙法，為不斷絕三寶，為教化眾生行菩提行，為一切種智修善業道，是故菩薩成就修行善業道。

「菩薩有五種法攝取妙法。何等為五？一者、為欲報諸佛恩；二者、為自身故令妙法常住；三者、供養佛故；四者、為欲利益無量眾生；五者、難得妙法故。

「彼法復有五種法故，名為攝取妙法。何等為五？一者、自如實修行；二者、教他如實修行；三者、降伏諸魔惡刺；四者、舍黑阿波提舍；五者、攝取大阿波提舍諸比丘，是名菩薩成就修行。

「又成就修行者，以所作業無可譏呵故。此明何義？以諸菩薩一切所作住持修行善業道等，皆不可譏呵，是名菩薩成就修行。

【現代漢語翻譯】現代漢語譯本：心十句、愿十句、盡十句，遠離退轉法，修行不退轉法，讚歎堅固精進，讚歎堅固心，讚歎安住智，這叫做菩薩成就修行。

又成就修行者，讚歎住地法，讚歎一向畢竟地法，說染退地法，讚歎清凈地法，讚歎能進趣地法，讚歎住地中間可得法，說地退法讚歎地果法，讚歎地習氣果法，這叫做菩薩成就修行。

又成就修行者說諸地，所謂歡喜地（Pramudita-bhumi，喜悅之地）、離垢地（Vimala-bhumi，無垢之地）、明地（Prabhakari-bhumi，光明之地）、焰地（Arcismati-bhumi，火焰之地）、難勝地（Sudurjaya-bhumi，極難勝之地）、現前地（Abhimukhi-bhumi，現前之地）、遠行地（Duramgama-bhumi，遠行之地）、不動地（Acala-bhumi，不動之地）、善慧地（Sadhumati-bhumi，善慧之地）、法雲地（Dharmamegha-bhumi，法雲之地），這叫做菩薩成就修行。

又成就修行者，以諸菩薩深心攝取勝妙法故。這說明什麼意義？菩薩以深心攝取妙法，爲了不斷絕三寶（Triratna），爲了教化眾生行菩提行（Bodhisattva-carya），爲了一切種智（Sarvajnata）修善業道，因此菩薩成就修行善業道。

菩薩有五種法攝取妙法。哪五種？一者、爲了報答諸佛的恩德；二者、爲了自身而令妙法常住；三者、爲了供養佛；四者、爲了利益無量眾生；五者、因為妙法難得。

這些法又有五種法，因此稱為攝取妙法。哪五種？一者、自己如實修行；二者、教導他人如實修行；三者、降伏諸魔惡刺；四者、捨棄黑阿波提舍（Krishna-apatidesha）；五者、攝取大阿波提舍（Maha-apatidesha）諸比丘，這叫做菩薩成就修行。

又成就修行者，因為所作業無可譏呵。這說明什麼意義？因為諸菩薩一切所作住持修行善業道等，都不可譏呵，這叫做菩薩成就修行。

【English Translation】 English version: 'Heart' ten phrases, 'Vow' ten phrases, 'Exhaustion' ten phrases, staying away from the Dharma of regression, cultivating the Dharma of non-regression, praising steadfast diligence, praising steadfast mind, praising abiding wisdom, this is called a Bodhisattva's accomplishment of practice.

Furthermore, one who accomplishes practice praises the Dharma of abiding ground, praises the Dharma of ultimately certain ground, speaks of the Dharma of defiled regressed ground, praises the Dharma of pure ground, praises the Dharma of being able to advance to the ground, praises the Dharma attainable in the middle of abiding ground, speaks of the Dharma of regressed ground, praises the Dharma of the fruit of the ground, praises the Dharma of the fruit of the habitual tendencies of the ground, this is called a Bodhisattva's accomplishment of practice.

Furthermore, one who accomplishes practice speaks of the grounds, namely the Joyful Ground (Pramudita-bhumi), the Stainless Ground (Vimala-bhumi), the Luminous Ground (Prabhakari-bhumi), the Blazing Ground (Arcismati-bhumi), the Difficult-to-Conquer Ground (Sudurjaya-bhumi), the Manifest Ground (Abhimukhi-bhumi), the Far-Reaching Ground (Duramgama-bhumi), the Immovable Ground (Acala-bhumi), the Ground of Good Wisdom (Sadhumati-bhumi), the Dharma-Cloud Ground (Dharmamegha-bhumi), this is called a Bodhisattva's accomplishment of practice.

Furthermore, one who accomplishes practice, because all Bodhisattvas deeply embrace the supreme and wonderful Dharma. What does this clarify? Bodhisattvas deeply embrace the wonderful Dharma in order to not sever the Three Jewels (Triratna), in order to teach and transform sentient beings to practice the Bodhisattva conduct (Bodhisattva-carya), in order to cultivate the path of good karma for all-knowing wisdom (Sarvajnata), therefore Bodhisattvas accomplish the practice of the path of good karma.

Bodhisattvas have five Dharmas for embracing the wonderful Dharma. What are the five? First, in order to repay the kindness of all Buddhas; second, for their own sake, to cause the wonderful Dharma to abide permanently; third, to make offerings to the Buddha; fourth, in order to benefit immeasurable sentient beings; fifth, because the wonderful Dharma is difficult to obtain.

These Dharmas again have five Dharmas, therefore they are called embracing the wonderful Dharma. What are the five? First, to cultivate oneself in accordance with reality; second, to teach others to cultivate in accordance with reality; third, to subdue all demonic thorns; fourth, to abandon black Apatidesha (Krishna-apatidesha); fifth, to embrace great Apatidesha (Maha-apatidesha) Bhikshus, this is called a Bodhisattva's accomplishment of practice.

Furthermore, one who accomplishes practice, because the actions performed are without reproach. What does this clarify? Because all the actions of the Bodhisattvas, such as upholding and cultivating the path of good karma, are without reproach, this is called a Bodhisattva's accomplishment of practice.

有五種法，諸業成就不可譏呵。何等為五？一者、有所為作一切能成；二者、能得大果；三者、不違善法；四者、隨順清凈法；五者、德稱名聞，是名菩薩成就修行。」◎

彌勒菩薩所問經論卷第三大正藏第 26 冊 No. 1525 彌勒菩薩所問經論

彌勒菩薩所問經論卷第四

後魏天竺三藏菩提流支譯

「◎又成就修行者，以起一切種修行清凈故。此明何義？以諸菩薩起一切種清凈十善業道，是名菩薩成就修行。如《十地修多羅》中說，『是菩薩復深思惟，行十不善業道集因緣故，則墮地獄畜生餓鬼；行十善業道集因緣故，則生人中乃至生有頂處。』又是上十善業道與智慧觀和合修行其心狹劣故，心厭畏三界故，遠離大悲故，從他聞聲而通達故，聞聲意解成聲聞乘。又是上十善清凈業道不從他聞故，自正覺故，不能具足大悲方便故，而能通達深因緣法，成辟支佛乘。又是上上十善業道清凈具足，其心廣大無量故，為諸眾生起悲愍故，方便所攝故，善起大愿故，不捨一切眾生故，觀佛智廣大故，菩薩地清凈波羅蜜清凈入深廣行成。又是上上十善業道，一切種清凈十力，力故集一切佛法令成就故，是故我應等行十善業道，修行一切種令清凈具足故，是名菩薩成就修行。

「

【現代漢語翻譯】現代漢語譯本有五種法，能使各種事業圓滿成就，且不會受到指責。是哪五種呢？一是，無論做什麼事都能成功；二是，能夠獲得巨大的善果；三是，不違背善良的法則；四是，順應清凈的佛法；五是，美德和名聲廣為流傳。這被稱為菩薩成就修行。

《彌勒菩薩所問經論》卷第三大正藏第26冊 No. 1525 《彌勒菩薩所問經論》

《彌勒菩薩所問經論》卷第四

後魏天竺三藏菩提流支譯

『又，成就修行的人，是因為發起一切種類的修行，從而達到清凈的緣故。這說明什麼意義呢？因為諸位菩薩發起一切種類的清凈十善業道，這被稱為菩薩成就修行。正如《十地修多羅》中所說：『這位菩薩進一步深入思考，如果奉行十不善業道，聚集惡因惡緣，就會墮入地獄、畜生、餓鬼道；如果奉行十善業道，聚集善因善緣，就會轉生到人間，乃至生到有頂天。』而且，這上等的十善業道與智慧觀想相結合，如果修行者的心胸狹隘，厭惡三界，遠離大悲心，從聽聞他人之聲而通達佛法，通過聽聞聲音理解佛法，就能成就聲聞乘。而且，這上等的十善清凈業道，不是從聽聞他人之聲而得，而是通過自己正確的覺悟而得，但不能完全具備大悲心和方便法門，卻能通達甚深的因緣法，就能成就辟支佛乘。而且，這最上等的十善業道清凈圓滿，修行者的心胸廣大無量，爲了眾生而生起悲憫之心，被方便法門所攝持，善於發起宏大的誓願，不捨棄一切眾生，觀察佛的智慧廣大無邊，菩薩的各個階段清凈，波羅蜜（Paramita）清凈，進入深廣的修行而成就。而且，這最上等的十善業道，一切種類都清凈，具備十力（Dasabala），因為十力的緣故，聚集一切佛法，使之圓滿成就。因此，我應當平等地奉行十善業道，修行一切種類，使之清凈圓滿。這被稱為菩薩成就修行。』

【English Translation】 English version There are five dharmas by which all actions are accomplished and cannot be criticized. What are the five? First, whatever is done is always accomplished; second, great fruits can be obtained; third, it does not violate good dharmas; fourth, it accords with pure dharmas; fifth, virtue is praised and fame is heard. This is called the Bodhisattva's accomplishment of practice.

The Sutra on Questions Asked by Maitreya Bodhisattva, Volume 3 Taisho Tripitaka Volume 26, No. 1525, The Sutra on Questions Asked by Maitreya Bodhisattva

The Sutra on Questions Asked by Maitreya Bodhisattva, Volume 4

Translated by Bodhiruci of Tianzhu (India) of the Later Wei Dynasty

'Furthermore, one who accomplishes practice does so because of arising all kinds of practice, thus achieving purity. What does this mean? It means that when all Bodhisattvas arise all kinds of pure ten wholesome karmic paths, this is called the Bodhisattva's accomplishment of practice. As it is said in the Dasabhumika Sutra: 『This Bodhisattva further contemplates deeply that by practicing the ten unwholesome karmic paths and accumulating causes and conditions, one will fall into hell, the animal realm, and the realm of hungry ghosts; by practicing the ten wholesome karmic paths and accumulating causes and conditions, one will be born among humans, even up to the peak of existence (Akanistha).』 Moreover, if these superior ten wholesome karmic paths are combined with wisdom contemplation, and the practitioner's mind is narrow and inferior, dislikes the three realms, is far from great compassion, and understands through hearing the voices of others, understanding the Dharma through hearing, then one will accomplish the Sravaka Vehicle. Moreover, if these superior ten wholesome pure karmic paths are not obtained through hearing from others, but through one's own correct enlightenment, and one cannot fully possess great compassion and skillful means, but can understand the profound Dharma of dependent origination, then one will accomplish the Pratyekabuddha Vehicle. Moreover, if these supreme ten wholesome karmic paths are pure and complete, the practitioner's mind is vast and immeasurable, arises compassion for all beings, is embraced by skillful means, is good at making great vows, does not abandon all beings, and observes the vastness of the Buddha's wisdom, then the Bodhisattva's stages are pure, the Paramitas are pure, and one enters into deep and vast practice and accomplishes it. Moreover, these supreme ten wholesome karmic paths, all kinds are pure, possessing the ten powers (Dasabala). Because of the power of the ten powers, one gathers all the Buddha's teachings and causes them to be accomplished. Therefore, I should equally practice the ten wholesome karmic paths, practice all kinds, and make them pure and complete. This is called the Bodhisattva's accomplishment of practice.』

又成就修行者，以為利益一切眾生修行十善業道故。此明何義？以諸菩薩不著自樂修行十善業道，為利益眾生見我能利益眾生，以慈悲心非直自利能自利已，復能令他住十善業道，是故菩薩成就修行。以是義故，《十地修多羅》中說：『是故我當先住善法，亦令他人住于善法。』是故成就修行。又如《十地修多羅》中說：『是菩薩復於一切眾生中，生安隱心、柔軟心、慈心、悲心、憐愍心、利益心、守護心、我心、平等心、師心、世尊心。又菩薩復作此念：「是諸眾生墮于邪見，惡意噁心行惡道稠林。我應令彼眾生行真實道、住正見道如實法中。」』如是等。是故名為成就修行。」

「又成就修行者，修行善業道畢竟無盡故。此明何義？以諸菩薩為不斷絕三寶，修行不斷絕，常修行善業道無盡，是故名為成就修行。如《無盡意修多羅》中說：『大德舍利弗！諸菩薩摩訶薩尸波羅蜜無盡，以常修行故。何以故？凡夫戒者，在所受生是故有盡，人中十善盡故有盡，欲界諸天福報功德盡故有盡，色界諸天以禪無量盡故有盡，無色界天取入諸定盡故有盡，外道仙人所有諸戒退失神通盡故有盡，一切聲聞學無學戒入涅槃際盡故有盡，辟支佛戒無大悲心盡故有盡。舍利弗！菩薩凈戒皆無有盡。何以故？於是戒中出一切戒，如

【現代漢語翻譯】現代漢語譯本：又成就修行者，是爲了利益一切眾生而修行十善業道。這說明什麼呢？因為諸位菩薩不貪戀自身的安樂而修行十善業道，爲了利益眾生，（他們）看到自己能夠利益眾生，以慈悲心（行事），不只是爲了自身利益，在能夠使自己得利之後，還能使他人安住於十善業道，所以菩薩成就修行。因此，《十地經》（《十地修多羅》）中說：『因此我應當首先安住于善法，也令他人安住于善法。』所以說成就修行。又如《十地經》（《十地修多羅》）中說：『這位菩薩又在一切眾生中，生起安穩心、柔軟心、慈心、悲心、憐憫心、利益心、守護心、我心（平等對待眾生的心）、平等心、師長心、世尊心。又菩薩又這樣想：「這些眾生墮入邪見，懷著惡意噁心行走在充滿罪惡的道路上。我應當令這些眾生行走在真實之道上，安住在正見之道中，處於如實之法中。」』像這樣等等，所以稱為成就修行。又成就修行者，是因為修行善業道畢竟沒有窮盡的時候。這說明什麼呢？因為諸位菩薩爲了不斷絕佛法僧三寶，修行不會斷絕，常常修行善業道沒有窮盡的時候，所以稱為成就修行。如《無盡意經》（《無盡意修多羅》）中說：『大德舍利弗（Śāriputra）！諸位菩薩摩訶薩的尸波羅蜜（Śīla-pāramitā，戒波羅蜜）沒有窮盡的時候，因為常常修行的緣故。為什麼呢？凡夫的戒律，在於所受的生命，因此有窮盡的時候；人中十善（的功德）窮盡了，因此有窮盡的時候；欲界諸天的福報功德窮盡了，因此有窮盡的時候；色界諸天以禪定（所獲得的福報）無量，（但最終也會）窮盡，無色界諸天進入各種禪定，（最終也會）窮盡；外道仙人所有的各種戒律，退失神通，（最終也會）窮盡；一切聲聞（Śrāvaka）有學無學的戒律，進入涅槃（Nirvāṇa）之際，（最終也會）窮盡；辟支佛（Pratyekabuddha）的戒律，因為沒有大悲心，（最終也會）窮盡。舍利弗（Śāriputra）！菩薩的清凈戒律都沒有窮盡的時候。為什麼呢？因為從這種戒律中產生一切戒律，如』

【English Translation】 English version: Furthermore, 'accomplishing practice' refers to practicing the ten wholesome courses of action to benefit all sentient beings. What does this mean? It means that all Bodhisattvas, without being attached to their own happiness, practice the ten wholesome courses of action. To benefit sentient beings, they see that they are capable of benefiting sentient beings, and with a compassionate heart, they do not merely seek their own benefit. After being able to benefit themselves, they can also enable others to abide in the ten wholesome courses of action. Therefore, Bodhisattvas accomplish practice. For this reason, it is said in the Ten Bhumi Sutra (Daśabhūmika Sūtra): 'Therefore, I should first abide in wholesome dharmas, and also cause others to abide in wholesome dharmas.' That is why it is called accomplishing practice. Furthermore, as it is said in the Ten Bhumi Sutra (Daśabhūmika Sūtra): 'This Bodhisattva also generates in all sentient beings a mind of peace, a gentle mind, a loving-kindness mind, a compassionate mind, a sympathetic mind, a mind of benefit, a mind of protection, a mind of self (a mind of treating all beings equally), a mind of equality, a mind of a teacher, and a mind of the World Honored One. Moreover, the Bodhisattva thinks thus: "These sentient beings have fallen into wrong views, with malicious and evil minds walking in the dense forest of evil paths. I should cause these sentient beings to walk on the path of truth, abide in the path of right view, and dwell in the Dharma as it truly is."』 Such as these, therefore it is called accomplishing practice. Furthermore, 'accomplishing practice' refers to the fact that the practice of wholesome courses of action is ultimately inexhaustible. What does this mean? It means that all Bodhisattvas, in order to not cut off the Three Jewels (Triratna), their practice will not be cut off, and they constantly practice the wholesome courses of action without end. Therefore, it is called accomplishing practice. As it is said in the Inexhaustible Intent Sutra (Akṣayamati Sūtra): 'Great Worthy Śāriputra! The Śīla-pāramitā (Perfection of Morality) of all Bodhisattva-Mahāsattvas is inexhaustible because of constant practice. Why is that? The precepts of ordinary beings are limited by the life they are born into; therefore, they have an end. The ten wholesome deeds among humans are exhausted; therefore, they have an end. The blessings and merits of the gods in the desire realm are exhausted; therefore, they have an end. The gods in the form realm, with their immeasurable dhyana (meditation), are exhausted; therefore, they have an end. The gods in the formless realm, entering into various samadhis (meditative absorptions), are exhausted; therefore, they have an end. All the precepts of the non-Buddhist hermits, losing their supernatural powers, are exhausted; therefore, they have an end. All the precepts of the Śrāvakas (Hearers), both learners and non-learners, entering into Nirvāṇa (extinguishment), are exhausted; therefore, they have an end. The precepts of the Pratyekabuddhas (Solitary Buddhas), because they lack great compassion, are exhausted; therefore, they have an end. Śāriputra! The pure precepts of Bodhisattvas are all without end. Why is that? Because from these precepts arise all precepts, such as'

種無盡果亦無盡，是菩提種不可盡故，如來戒禁亦無有盡。』

「又成就修行者，遠離身見煩惱垢故。此明何義？以諸菩薩十善業道離我見等垢，彼時名為清凈業道，是故菩薩成就修行，即彼修多羅中說：『清凈戒者所謂不著我相戲論。』如是等。是故名為成就修行。

「又成就修行者，以成就一切種清凈故。此明何義？以諸菩薩修行善業道一切種、一切眷屬清凈，彼時菩薩名善業道成就修行應知。如彼修多羅中說，無盡意言：『唯舍利弗！菩薩戒眾六十六事清凈，修治亦不可盡。何等名為六十六事？一者、於他眾生不起惱苦；二者、於他財物不生竊盜；三者、於他婦女終不邪視；四者、于諸眾生無有欺誑；五者、初不兩舌，于自眷屬知止足故；六者、無有惡口，忍粗獷故；七者、無有綺語，常善說故；八者、於他樂事不貪嫉故；九者、初無瞋恚，忍惡言故；十者、正見不邪，賤余道故；十一者、深信于佛，心不濁故；十二者、信順於法，善法法故；十三者、信敬于僧，尊重聖眾故；十四者、五體投地誌唸佛故；十五者、五體投地思惟法故；十六者、五體投地宗敬僧故；十七者、堅持禁戒一切無犯，乃至小禁不放舍故；十八者、持不缺戒，不依余乘故；十九者、持不穿戒，離惡處生故；二十者、持不荒戒

【現代漢語翻譯】現代漢語譯本：『種下無盡的因，得到的果報也無盡，這是因為菩提之種是不可窮盡的。同樣，如來的戒律也是沒有窮盡的。』

『此外，成就修行的修行者，遠離了對身體的執著，以及煩惱的污垢。』這說明了什麼呢？因為諸位菩薩以十善業道遠離了我見等等的污垢，那時就稱為清凈的業道。因此，菩薩成就修行，就像那部經（修多羅）中所說的：『清凈的戒律就是不執著於我相的戲論。』像這樣等等。所以稱為成就修行。

『此外，成就修行的修行者，是因為成就了一切種類的清凈。』這說明了什麼呢？因為諸位菩薩修行善業道的一切種類、一切眷屬都清凈，那時菩薩就稱為善業道成就修行，應當知道。就像那部經（修多羅）中所說的，無盡意（Akshayamati）說：『唯獨舍利弗（Sariputra）！菩薩的戒律有六十六件事是清凈的，修治也是不可窮盡的。』哪些是六十六件事呢？第一，對於其他眾生不起惱怒和痛苦；第二，對於其他人的財物不生起偷盜之心；第三，對於其他人的婦女終究不邪視；第四，對於一切眾生沒有欺騙和誆騙；第五，從不兩舌，對於自己的眷屬知道滿足；第六，沒有惡語，能夠忍受粗暴的話語；第七，沒有花言巧語，常常說善語；第八，對於他人的快樂之事不貪婪嫉妒；第九，最初就沒有嗔恨和惱怒，能夠忍受惡語；第十，具有正見而不邪見，輕賤其他的道；第十一，深深地相信佛（Buddha），內心不渾濁；第十二，信順於法（Dharma），善於行法；第十三，信敬于僧（Sangha），尊重聖眾；第十四，五體投地，一心憶念佛；第十五，五體投地，思惟法；第十六，五體投地，宗敬僧；第十七，堅持禁戒，一切都沒有違犯，乃至小的禁戒也不放縱捨棄；第十八，持守不缺戒，不依靠其他的乘；第十九，持守無瑕疵的戒律，遠離惡劣的出生；第二十，持守不荒廢的戒律

【English Translation】 English version: 『Planting endless seeds yields endless fruits, because the seed of Bodhi is inexhaustible. Similarly, the precepts of the Tathagata are also without end.』

『Furthermore, the practitioner who has achieved practice is free from the defilements of attachment to the body and afflictions.』 What does this mean? It means that when Bodhisattvas, through the ten wholesome paths of action, are free from defilements such as the view of self, at that time it is called a pure path of action. Therefore, when a Bodhisattva achieves practice, as it is said in that Sutra: 『Pure precepts are those that do not cling to the play of notions of self.』 And so on. Therefore, it is called achieving practice.

『Furthermore, the practitioner who has achieved practice does so because of achieving purity of all kinds.』 What does this mean? It means that when Bodhisattvas practice the wholesome paths of action with purity in all aspects and all related matters, at that time the Bodhisattva is said to have achieved practice in the wholesome paths of action. As it is said in that Sutra, Akshayamati (無盡意): 『Only Sariputra (舍利弗)! The Bodhisattva's precepts have sixty-six aspects that are pure, and their cultivation is also inexhaustible.』 What are these sixty-six aspects? First, not causing annoyance or suffering to other beings; second, not generating thoughts of stealing from others' possessions; third, never looking at other people's women with lust; fourth, having no deceit or trickery towards all beings; fifth, never engaging in divisive speech, knowing contentment with one's own family; sixth, having no harsh speech, being able to endure coarse words; seventh, having no frivolous speech, always speaking well; eighth, not being greedy or jealous of others' happiness; ninth, initially having no anger or resentment, being able to endure evil words; tenth, having right view and not wrong view, despising other paths; eleventh, deeply believing in the Buddha (佛), the mind not being turbid; twelfth, believing and following the Dharma (法), being skilled in the Dharma; thirteenth, believing and respecting the Sangha (僧), honoring the holy assembly; fourteenth, prostrating with the five limbs, mindfully remembering the Buddha; fifteenth, prostrating with the five limbs, contemplating the Dharma; sixteenth, prostrating with the five limbs, revering the Sangha; seventeenth, upholding the precepts, not violating any, not even abandoning the smallest precepts; eighteenth, upholding unbroken precepts, not relying on other vehicles; nineteenth, upholding flawless precepts, being free from evil births; twentieth, upholding unabandoned precepts

，不雜諸結故；二十一者、持不污戒，專長白法故；二十二者、持是深戒，隨意迴向得自在故；二十三者、持讚歎戒，智者不呵故；二十四者、持純善戒，正念知故；二十五者、持不呵戒，一切戒不散故；二十六者、持善堅戒，防護諸根故；二十七者、持名聞戒，諸佛所念故；二十八者、持知足戒，無不厭故；二十九者、持少欲戒，斷貪惜故；三十者、持性凈戒，身心寂滅故；三十一者、持阿蘭若戒，離憒鬧故；三十二者、持聖種戒，不求他意故；三十三者、持威儀戒，一切善根得自在故；三十四者、持如說戒，人無不歡喜故；三十五者、持慈心戒，護眾生故；三十六者、持悲心戒，能忍諸苦故；三十七者、持喜心戒，不懈怠故；三十八者、持舍心戒，離愛恚故；三十九者、持自省戒，心善分別故；四十者、持不求短缺戒，護他心故；四十一者、持善攝戒，善守護故；四十二者、持慧施戒，教化眾生故；四十三者、持忍辱戒，心無恚礙故；四十四者、持精進戒，不退還故；四十五者、持禪定戒，長諸禪支故；四十六者、持智慧戒，多聞善根無厭足故；四十七者、持多聞戒，博學堅牢故；四十八者、持親近善知識戒，助成菩提故；四十九者、持遠離惡知識戒，舍遠離惡道故；五十者、持不惜身戒，觀無常相故；五十一者

【現代漢語翻譯】現代漢語譯本：不與其他煩惱糾纏；第二十一條，堅持不染污的戒律，專門增長清凈的善法；第二十二條，堅持甚深的戒律，可以隨意迴向，獲得自在；第二十三條，堅持被讚歎的戒律，因為有智慧的人不會呵斥；第二十四條，堅持純粹善良的戒律，因為有正念覺知；第二十五條，堅持不被呵斥的戒律，因為一切戒律不會散失；第二十六條，堅持善良堅固的戒律，防護諸根（眼、耳、鼻、舌、身、意）；第二十七條，堅持名聞的戒律，被諸佛所憶念；第二十八條，堅持知足的戒律，沒有不滿足的時候；第二十九條，堅持少欲的戒律，斷除貪婪和吝嗇；第三十條，堅持自性清凈的戒律，身心寂滅；第三十一條，堅持阿蘭若（Aranya）戒，遠離喧鬧；第三十二條，堅持聖種戒，不尋求他人的意願；第三十三條，堅持威儀戒，一切善根都能自在增長；第三十四條，堅持如說戒，人們沒有不歡喜的；第三十五條，堅持慈心戒，爲了保護眾生；第三十六條，堅持悲心戒，能夠忍受各種痛苦；第三十七條，堅持喜心戒，不會懈怠；第三十八條，堅持舍心戒，遠離愛和嗔恚；第三十九條，堅持自省戒，內心能夠善於分別；第四十條，堅持不求短缺的戒律，爲了守護他人的心；第四十一條，堅持善於攝取的戒律，善於守護；第四十二條，堅持慧施戒，教化眾生；第四十三條，堅持忍辱戒，內心沒有嗔恚和障礙；第四十四條，堅持精進戒，不會退轉；第四十五條，堅持禪定戒，增長各種禪支（禪定的組成部分）；第四十六條，堅持智慧戒，對於多聞善根沒有厭足；第四十七條，堅持多聞戒，博學而堅固；第四十八條，堅持親近善知識的戒律，幫助成就菩提（Buddhi，覺悟）；第四十九條，堅持遠離惡知識的戒律，捨棄遠離惡道；第五十條，堅持不吝惜身體的戒律，觀察無常的相；第五十一條

【English Translation】 English version: not mixed with any defilements; twenty-first, upholding the undefiled precepts, especially increasing pure white dharmas; twenty-second, upholding these profound precepts, being able to dedicate the merit at will and attain freedom; twenty-third, upholding the praised precepts, because the wise do not criticize them; twenty-fourth, upholding the purely good precepts, because of right mindfulness and awareness; twenty-fifth, upholding the un-reproachable precepts, because all precepts are not scattered; twenty-sixth, upholding the good and firm precepts, protecting the senses; twenty-seventh, upholding the precepts of good reputation, being remembered by all Buddhas; twenty-eighth, upholding the precepts of contentment, having no dissatisfaction; twenty-ninth, upholding the precepts of few desires, cutting off greed and stinginess; thirtieth, upholding the precepts of intrinsic purity, body and mind are in stillness and extinction; thirty-first, upholding the Aranya (secluded place) precepts, being away from noise and disturbance; thirty-second, upholding the precepts of noble lineage, not seeking the intentions of others; thirty-third, upholding the precepts of dignified conduct, all good roots attain freedom; thirty-fourth, upholding the precepts as spoken, people are without displeasure; thirty-fifth, upholding the precepts of loving-kindness, protecting sentient beings; thirty-sixth, upholding the precepts of compassion, being able to endure all suffering; thirty-seventh, upholding the precepts of joy, not being lazy; thirty-eighth, upholding the precepts of equanimity, being away from love and hatred; thirty-ninth, upholding the precepts of self-reflection, the mind is good at distinguishing; fortieth, upholding the precepts of not seeking shortcomings, protecting the minds of others; forty-first, upholding the precepts of good gathering, being good at guarding; forty-second, upholding the precepts of wisdom-giving, teaching and transforming sentient beings; forty-third, upholding the precepts of patience, the mind has no anger or obstruction; forty-fourth, upholding the precepts of diligence, not retreating; forty-fifth, upholding the precepts of meditation, increasing all the limbs of meditation; forty-sixth, upholding the precepts of wisdom, having no satiety for much learning and good roots; forty-seventh, upholding the precepts of much learning, being learned and firm; forty-eighth, upholding the precepts of being close to good teachers, helping to accomplish Bodhi (enlightenment); forty-ninth, upholding the precepts of being away from evil teachers, abandoning and being away from evil paths; fiftieth, upholding the precepts of not cherishing the body, observing the aspect of impermanence; fifty-first

、持不惜命戒，勤行善根故；五十二者、持不悔戒，心清凈故；五十三者、持不邪命戒，心行清凈故；五十四者、持不焦戒，畢竟清凈故；五十五者、持不燒戒，修善行業故；五十六者、持無慢戒，心下不憍故；五十七者、持不掉戒，遠離諸欲故；五十八者、持不高戒，心平直故；五十九者、持柔和戒，心無抵突故；六十者、持調伏戒，無惱害故；六十一者、持寂滅戒，心無垢穢故；六十二者、持順語戒，如說行故；六十三者、持化眾生戒，不離攝法故；六十四者、持護正法戒，不違如實故；六十五者、持如頌成就戒，于諸眾生心平等故；六十六者、持親近佛戒，入佛三昧具足一切諸佛法故。』是故名為成就修行。

「又成就修行者，以成不共果故。此明何義？以諸菩薩成就修行十善業道攝取菩提心，以是義故得菩提時成不共果，是故名為成就修行應知。如《聖者娑伽羅龍王經》中說：『龍王！離殺生人得十種清凈法，遠離殺生，一切善根迴向阿耨多羅三藐三菩提，彼人得菩提時心自在故，壽命無量。』如是等。」

問曰：「應說業道義，云何業道義？」

答曰：「次說，云何說以造作故名為業相？即業名道，能趣地獄故名業道。又身口七業即自體相名為業道，餘三者意相應心，又即彼業能作道故

【現代漢語翻譯】現代漢語譯本：五十一者、持不惜命戒，因為勤奮地行持善根；五十二者、持不後悔戒，因為內心清凈；五十三者、持不邪命戒，因為內心行為清凈；五十四者、持不焦戒，因為畢竟清凈；五十五者、持不燒戒，因為修習善的行業；五十六者、持無慢戒，因為內心謙下不驕傲；五十七者、持不掉戒，因為遠離各種慾望；五十八者、持不高戒，因為內心平和正直；五十九者、持柔和戒，因為內心沒有牴觸衝突；六十者、持調伏戒，因為沒有惱害；六十一者、持寂滅戒，因為內心沒有垢穢；六十二者、持順語戒，因為如所說而行；六十三者、持化眾生戒，因為不離攝受眾生的方法；六十四者、持護正法戒，因為不違背如實之理；六十五者、持如頌成就戒，因為對於一切眾生心平等；六十六者、持親近佛戒，因為進入佛的三昧，具足一切諸佛的法。』所以這叫做成就修行。

『又成就修行者，是因為成就了不共的果。這說明什麼意義呢？因為諸位菩薩成就修行十善業道，攝取菩提心，因為這個緣故，得到菩提的時候成就了不共的果，所以這叫做成就修行，應當知道。』如《聖者娑伽羅龍王經》（Sagaro-nagaraja-sutra，聖者娑伽羅龍王經）中說：『龍王！遠離殺生的人得到十種清凈的法，遠離殺生，一切善根迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），這個人得到菩提的時候心自在，所以壽命無量。』像這樣等等。

問：『應當說業道的意義，什麼是業道的意義？』

答：『接下來要說，為什麼說因為造作的緣故叫做業相？業就叫做道，能夠趨向地獄的緣故叫做業道。又身口七業就是自體相，叫做業道，其餘三種是意相應的心，又因為那個業能夠作為道路的緣故。

【English Translation】 English version: 'Fifty-first, upholding the precept of not being attached to one's life, because of diligently practicing roots of goodness; fifty-second, upholding the precept of not regretting, because of a pure mind; fifty-third, upholding the precept of not engaging in wrong livelihood, because of a pure mind and conduct; fifty-fourth, upholding the precept of not being agitated, because of ultimate purity; fifty-fifth, upholding the precept of not burning, because of cultivating virtuous actions; fifty-sixth, upholding the precept of no arrogance, because of a humble and unpretentious mind; fifty-seventh, upholding the precept of not being distracted, because of being far from all desires; fifty-eighth, upholding the precept of not being haughty, because of a mind that is peaceful and upright; fifty-ninth, upholding the precept of gentleness and harmony, because of a mind without resistance or conflict; sixtieth, upholding the precept of taming, because of no harm; sixty-first, upholding the precept of tranquility, because of a mind without defilement; sixty-second, upholding the precept of compliant speech, because of acting as spoken; sixty-third, upholding the precept of transforming sentient beings, because of not departing from the methods of embracing beings; sixty-fourth, upholding the precept of protecting the true Dharma, because of not violating reality as it is; sixty-fifth, upholding the precept of accomplishment like a verse, because of a mind that is equal towards all sentient beings; sixty-sixth, upholding the precept of being close to the Buddha, because of entering the Buddha's samadhi (三昧，concentration) and fully possessing all the Buddhas' Dharmas.' Therefore, this is called accomplishing practice.

'Moreover, one who accomplishes practice does so because of accomplishing the unshared fruit. What does this mean? It means that because all Bodhisattvas accomplish the practice of the ten virtuous paths of action, embracing the Bodhicitta (菩提心，the mind of enlightenment), for this reason, when they attain Bodhi (菩提，enlightenment), they accomplish the unshared fruit. Therefore, this is called accomplishing practice, it should be known.' As it is said in the Sagaro-nagaraja-sutra (聖者娑伽羅龍王經, The Sutra of the Holy Sagara Dragon King): 'Dragon King! A person who abstains from killing obtains ten kinds of pure Dharmas. Abstaining from killing, all roots of goodness are dedicated to anuttara-samyak-sambodhi (阿耨多羅三藐三菩提，unsurpassed perfect enlightenment). When that person attains Bodhi, their mind is free, therefore their lifespan is immeasurable.' Such as these.

Question: 'One should explain the meaning of the paths of action. What is the meaning of the paths of action?'

Answer: 'Next, it will be said, why is it said that because of creation it is called the aspect of action? Action is called a path, because it can lead to hell it is called the path of action. Also, the seven actions of body and speech are the self-nature aspect, called the path of action, the remaining three are the mind corresponding to intention, and also because that action can serve as a path.'

名業道。此明何義？唯心是業，彼心七業共起名道，餘三共相應名為業道。」

問曰：「若即業名道，皆悉能趣地獄等者，何故餘三非是業道？」

答曰：「如彼七業，此三能作彼根本故、以相應故、不能如彼業故，不名業道。」

問曰：「一切美味、飲酒、食肉、卷手摑打、一切戲笑，如是等惡行，一切禮拜、供養、恭敬、遠離飲酒等，如是等善行，何故不說以為業道？」

答曰：「遠離飲酒等，唯是心業能起七業，非身口業，是故非業道；若作與心相應，亦是業道。」

問曰：「若即彼業能作道名為業道，如是相解業道者，一切法於心皆應名業道。若爾，何故但說十種業道，不說無量業道？」

答曰：「以勝重故。此明何義？以諸惡行及善行中十業道重，余非重故，不說無量。」

問曰：「此義不然。何以故？以業不定故。此明何義？或有近遠方便為重、正業為輕，是故不應但說十業以為業道，不說無量。」

答曰：「不然。何以故？十業多重、近遠方便多輕。又世間眾生多畏十業，不畏近遠方便。又十業道能作深重逼惱，餘者不能，是故汝說業不定者，是義已答。又汝向言一切法於心皆應名業道者，此義不然。何以故？七業一向極重，意三亦輕亦重，飲酒等

【現代漢語翻譯】現代漢語譯本：關於『名業道』（karma path）的問題，這是什麼意思呢？心即是業，這七種心所生的業共同生起，稱為『道』（path），其餘三種與此相應，稱為『業道』（karma path）。

有人問：『如果即是業就稱為道，都能引向地獄等惡趣，那麼為什麼其餘三種不是業道呢？』

回答說：『因為這三種（指與七業相應的其餘三種）能夠作為那七業的根本，因為它們相互相應，但不能像那七業一樣直接產生結果，所以不稱為業道。』

有人問：『一切美味、飲酒、食肉、捲起袖子打人、一切嬉戲嘲笑等惡行，以及一切禮拜、供養、恭敬、遠離飲酒等善行，為什麼不說它們是業道呢？』

回答說：『遠離飲酒等行為，僅僅是心所生的業，能夠引發七業，而不是身口所生的業，所以不是業道；如果所作所為與心相應，也算是業道。』

有人問：『如果即是那些業能夠作為道，就稱為業道，如果這樣理解業道，那麼一切法在心中都應該稱為業道。如果是這樣，為什麼只說十種業道，而不說無量的業道呢？』

回答說：『因為它們殊勝且重要。這是什麼意思呢？在各種惡行和善行中，十業道最為重要，其餘的則不那麼重要，所以不說無量的業道。』

有人問：『這個說法不對。為什麼呢？因為業是不確定的。這是什麼意思呢？或者有的是通過近或遠的方便手段而顯得重要，而真正的業卻顯得輕微，所以不應該只說十業是業道，而不說無量的業道。』

回答說：『不是這樣的。為什麼呢？因為十業通常是重的，而近或遠的方便手段通常是輕的。而且世間的眾生大多畏懼十業，而不畏懼近或遠的方便手段。而且十業道能夠造成深刻而沉重的逼迫惱害，其餘的則不能，所以你說業是不確定的，這個意思已經回答過了。而且你剛才說一切法在心中都應該稱為業道，這個說法不對。為什麼呢？因為七業一向極其嚴重，意業中的三種，有時輕有時重，而飲酒等行為…』

【English Translation】 English version: Regarding the question of 『named karma path』 (Nama-karma-patha). What does this mean? The mind is karma; when these seven mental karmas arise together, they are called 『path』 (marga), and the remaining three that correspond to them are called 『karma path』 (karma-patha).

Someone asks: 『If that which is karma is called path, and all can lead to hell and other evil destinies, then why are the remaining three not karma paths?』

The answer is: 『Because these three (referring to the remaining three that correspond to the seven karmas) can serve as the root of those seven karmas, because they correspond to each other, but they cannot directly produce results like those seven karmas, so they are not called karma paths.』

Someone asks: 『Why are all delicious foods, drinking alcohol, eating meat, rolling up sleeves to hit people, all kinds of playful laughter and other evil deeds, as well as all acts of worship, offerings, reverence, abstaining from alcohol and other good deeds, not said to be karma paths?』

The answer is: 『Abstaining from alcohol and other behaviors are merely mental karmas that can give rise to the seven karmas, but they are not bodily or verbal karmas, so they are not karma paths; if what is done corresponds to the mind, it is also considered a karma path.』

Someone asks: 『If that which is karma can serve as a path, it is called a karma path, and if karma path is understood in this way, then all dharmas in the mind should be called karma paths. If this is the case, why are only ten karma paths mentioned, and not countless karma paths?』

The answer is: 『Because they are superior and weighty. What does this mean? Among all evil and good deeds, the ten karma paths are the most important, while the others are not as important, so countless karma paths are not mentioned.』

Someone asks: 『This statement is not correct. Why? Because karma is uncertain. What does this mean? Sometimes it is through near or distant expedient means that something appears important, while the actual karma appears minor, so it should not be said that only the ten karmas are karma paths, and not countless karma paths.』

The answer is: 『It is not like that. Why? Because the ten karmas are usually weighty, while near or distant expedient means are usually light. Moreover, most sentient beings in the world fear the ten karmas, but do not fear near or distant expedient means. Furthermore, the ten karma paths can cause deep and heavy oppression and harm, while the others cannot, so your saying that karma is uncertain has already been answered. And your saying that all dharmas in the mind should be called karma paths is not correct. Why? Because the seven karmas are always extremely serious, while the three mental karmas are sometimes light and sometimes heavy, and behaviors such as drinking alcohol…』

不爾。以是義故，但說彼十名為業道，不說餘者名為業道。」

問曰：「遠離殺生者，殺生等相應說？」

答曰：「殺生有八種：一者、故心；二者、他；三者、定不定眾生相；四者、疑心；五者、起捨命方便；六者、作；七者、不作相；八者、無作相。是等名為殺生身業。身口意業名為殺生。故心者。」

問曰：「有人言：不作心殺成殺生罪，譬如觸火。此明何義？如火能燒，若故心觸、不故心觸皆能燒人。殺生亦爾，若故心殺、不故心殺，悉皆應得殺生罪報。」

答曰：「不然。何以故？若無心殺得罪報者，則阿羅漢不得涅槃。此明何義？以阿羅漢斷世間因，有不作心而殺眾生，如是亦應還生世間，而實不然。以是義故，不故心殺不得罪報。又言如火者，此義不然。何以故？以惡業中無噁心隔故。所明何義？猶如彼火，薪炭等隔，觸而不燒，如是彼惡業中無噁心隔，雖復殺生不能與報，是故火喻義不相應。」

問曰：「云何死者受苦，而殺生者不得罪報？」

答曰：「以心不壞故。又此義不然。何以故？離逼惱眾生有罪，離利益眾生有福，如斷善根慈悲無諍滅盡定等，得罪得福。」◎

◎問曰：「何故名他？」

答曰：「非自命故。」

問曰：「以何義

【現代漢語翻譯】現代漢語譯本：不是這樣的。因為這個緣故，只說那十種行為是業道，不說其他的行為是業道。」

問：『遠離殺生，和殺生等行為是相應地說的嗎？』

答：『殺生有八種情況：第一，有意的動機（故心）；第二，對象是其他生命（他）；第三，對像是確定或不確定的眾生（定不定眾生相）；第四，心存疑惑（疑心）；第五，開始採取捨棄生命的方法（起捨命方便）；第六，實際行動（作）；第七，沒有停止行動的想法（不作相）；第八，沒有停止行動的實際（無作相）。這些都稱為殺生的身業。身、口、意三業都可能構成殺生。有意的動機（故心）是這樣的。』

問：『有人說：沒有作意的心殺也構成殺生罪，就像接觸火焰一樣。這說明什麼道理？就像火能燃燒，無論是故意接觸還是無意接觸都能燒傷人。殺生也是如此，無論是故意殺還是無意殺，都應該得到殺生的罪報。』

答：『不是這樣的。為什麼呢？如果無心殺人也要得到罪報，那麼阿羅漢就無法證得涅槃了。這說明什麼道理？因為阿羅漢已經斷除了世間的因，即使無意中殺害了眾生，也應該重新回到世間，但實際上並非如此。因此，無意的殺生不會得到罪報。再說，用火來比喻也是不恰當的。為什麼呢？因為惡業中沒有惡念的阻隔。這說明什麼道理？就像火一樣，如果有薪柴等阻隔，接觸也不會燃燒。同樣，如果惡業中沒有惡念的阻隔，即使殺了生也不會得到報應。所以，用火來比喻是不恰當的。』

問：『為什麼死者會遭受痛苦，而殺生者卻不一定得到罪報呢？』

答：『因為死者的心識沒有壞滅的緣故。而且這種說法也是不正確的。為什麼呢？因為遠離逼迫惱害眾生的行為會有功德，遠離利益眾生的行為會有罪過，就像斷絕善根、慈悲、無諍、滅盡定等等，都會得到罪或福。』

問：『為什麼稱為「他」？』

答：『因為不是自己的生命。』

問：『根據什麼道理……』

【English Translation】 English version: 'It is not so. For this reason, only those ten actions are called paths of karma; others are not called paths of karma.'

Question: 'Is abstaining from killing spoken of in the same way as killing and related actions?'

Answer: 'There are eight aspects of killing: first, intentional motivation (故心, gù xīn); second, another being (他, tā); third, a definite or indefinite perception of a living being (定不定眾生相, dìng bù dìng zhòng shēng xiàng); fourth, a doubtful mind (疑心, yí xīn); fifth, initiating means to abandon life (起捨命方便, qǐ shě mìng fāng biàn); sixth, the action itself (作, zuò); seventh, the thought of not stopping the action (不作相, bù zuò xiàng); eighth, the actual not stopping of the action (無作相, wú zuò xiàng). These are called the bodily karma of killing. Karma of body, speech, and mind constitute killing. Intentional motivation (故心, gù xīn) is like this.'

Question: 'Some say: killing without intention constitutes the sin of killing, just like touching fire. What does this mean? Just as fire can burn, whether one touches it intentionally or unintentionally, it can burn people. Killing is also like that; whether one kills intentionally or unintentionally, one should receive the karmic retribution of killing.'

Answer: 'It is not so. Why? If killing without intention results in karmic retribution, then an Arhat (阿羅漢, Ā luó hàn) could not attain Nirvana (涅槃, Niè pán). What does this mean? Because an Arhat has severed the causes of the world, even if they kill a living being unintentionally, they should be reborn into the world, but in reality, it is not so. For this reason, unintentional killing does not result in karmic retribution. Furthermore, the analogy of fire is not appropriate. Why? Because there is no separation of evil intention in evil karma. What does this mean? Just as fire, if separated by firewood or charcoal, will not burn upon contact, similarly, if there is no separation of evil intention in evil karma, even if one kills, it will not bring retribution. Therefore, the analogy of fire is not appropriate.'

Question: 'Why does the deceased suffer, while the killer does not necessarily receive karmic retribution?'

Answer: 'Because the consciousness of the deceased has not been destroyed. Moreover, this statement is also incorrect. Why? Because abstaining from oppressing and harming beings brings merit, and abstaining from benefiting beings brings demerit, just like severing roots of goodness, compassion, non-contention, cessation of perception and sensation (滅盡定, miè jìn dìng), etc., one obtains demerit or merit.'

Question: 'Why is it called 'another' (他, tā)?'

Answer: 'Because it is not one's own life.'

Question: 'According to what principle...'

故自斷命者不得罪報？」

答曰：「以無可殺、殺者故。此明何義？若有他人是可殺者，能殺生人得殺生罪。以自殺者無可殺境，即更無殺者，以無殺者故，自斷命不得惡報。又過去陰不續殺生等陰，是故自殺不得殺罪。」

問曰：「自殺身者，起于殺心斷人命根，破壞五陰舍離人趣，殺業成就，何故不得殺生罪報？」答曰：「若爾，阿羅漢人應得殺罪。此明何義？以死相羅漢自害其身斷己命故，彼阿羅漢亦應獲得斷命之罪。而彼無罪。何以故？以離瞋心等故，是故自殺不得殺罪。

「又定不定眾生相者，定眾生相、不定眾生相，彼眾生相名為定不定眾生相。又定眾生相者，有百千人作心於中定殺某人，是名為定，若殺彼人得成殺罪，若殺餘人不得殺罪。不定者，以舍一切故隨殺得罪，以彼處不離眾生相故。

「疑者，疑心殺生亦得殺罪，以彼是眾生。既舍眾生，其心雖疑，以舍慈悲心殺眾生故得殺生罪。

「起捨命方便者。此明何義？若殺者于彼事中起不善心，必欲斷彼眾生命根，非慈悲心、無護罪心，舍眾生心作殺方便是名為起。

「又作不作相無作相者，作者所作事，不作者所不作事，彼作事共起，雖作業滅而善無記法相續不斷。」

問曰：「云何不作而名為業？

【現代漢語翻譯】現代漢語譯本問：那麼，自殺的人不會得到罪報嗎？答：因為沒有可殺的對象，也沒有殺人者。這是什麼意思呢？如果存在可以被殺的他人，能夠殺死這個活人，就會得到殺生的罪報。但自殺的人沒有可殺的對象，也就沒有殺人者，因為沒有殺人者，所以自殺不會得到惡報。而且，過去的五陰不再延續殺生等惡業，因此自殺不會構成殺生罪。問：自殺的人，因為生起殺心而斷絕自己的命根，破壞五陰，捨棄人道，殺業已經成就，為什麼不會得到殺生罪報呢？答：如果這樣說，那麼阿羅漢（Arhat，已證得涅槃的聖者）也應該得到殺罪。這是什麼意思呢？因為證得死亡之相的阿羅漢會自我傷害，斷絕自己的生命，那麼這位阿羅漢也應該獲得斷命的罪過。但是他並沒有罪。為什麼呢？因為他已經遠離了嗔恨心等等，所以自殺不會構成殺生罪。『又定不定眾生相者』，『定眾生相』、『不定眾生相』，這些眾生相被稱為『定不定眾生相』。『定眾生相』是指，如果有成百上千的人下定決心一定要殺死某人，這就被稱為『定』，如果殺死了這個人，就會構成殺罪，如果殺死了其他人，就不會構成殺罪。『不定』是指，因為捨棄了一切，所以隨便殺死誰都會得到罪報，因為那個地方不會脫離眾生相。『疑者』，以懷疑的心殺生也會得到殺罪，因為他們是眾生。既然已經捨棄了眾生，即使心中有所懷疑，因為捨棄了慈悲心而殺害眾生，所以會得到殺生罪。『起捨命方便者』。這是什麼意思呢？如果殺人者在那個事件中生起不善之心，一定要斷絕那個眾生的命根，沒有慈悲心、沒有保護罪惡的心，捨棄眾生之心而採取殺生的手段，這就被稱為『起』。『又作不作相無作相者』，『作者』所做的事情，『不作者』所不做的事情，這些做的事情共同發生，即使業已滅盡，而善和無記法的相續卻不會斷絕。問：為什麼不作為也被稱為業？

【English Translation】 English version Question: 'Therefore, does one who commits suicide not receive karmic retribution?' Answer: 'Because there is no one to be killed and no killer. What does this mean? If there is another person who can be killed, and one is able to kill that living person, one will receive the karmic retribution for killing. But one who commits suicide has no object to be killed, and thus there is no killer. Because there is no killer, committing suicide does not result in evil retribution. Furthermore, the past skandhas (five aggregates) do not continue the skandhas of killing, etc. Therefore, suicide does not constitute the sin of killing.' Question: 'One who kills oneself, arising from the intention to kill, severs one's own life force, destroys the five skandhas, abandons the human realm, and completes the karma of killing. Why does one not receive the karmic retribution for killing?' Answer: 'If that were the case, then an Arhat (Arhat, one who has attained Nirvana) should also receive the sin of killing. What does this mean? Because an Arhat who has attained the aspect of death harms himself and severs his own life, that Arhat should also receive the sin of severing life. But he has no sin. Why? Because he has abandoned anger, etc. Therefore, suicide does not constitute the sin of killing.' 'Moreover, the aspects of definite and indefinite beings,' 'the aspect of definite beings,' 'the aspect of indefinite beings,' these aspects of beings are called 'the aspects of definite and indefinite beings.' 'The aspect of definite beings' refers to, if there are hundreds or thousands of people who are determined to kill someone, this is called 'definite.' If they kill that person, it constitutes the sin of killing; if they kill someone else, it does not constitute the sin of killing. 'Indefinite' refers to, because one has abandoned everything, killing anyone will result in karmic retribution, because that place does not depart from the aspect of beings. 'Doubtful,' killing with a doubtful mind also results in the sin of killing, because they are beings. Since one has abandoned beings, even if there is doubt in the mind, because one has abandoned compassion and killed beings, one will receive the sin of killing. 'Initiating the means of abandoning life.' What does this mean? If the killer arises an unwholesome mind in that matter, determined to sever the life force of that being, without a compassionate mind, without a mind to protect from sin, abandoning the mind of beings and taking the means of killing, this is called 'initiating.' 'Moreover, the aspects of doing, not doing, and non-doing,' 'the doer's' actions, 'the non-doer's' non-actions, these actions occur together, even if the karma has ceased, the continuity of good and neutral dharmas (Dharmas, teachings or phenomena) will not be cut off. Question: 'Why is non-action also called karma?'

」

答曰：「以能與作事作因、與作果事作因。此明何義？處處亦有因中說果、果中說因，如如來經中說，可見可觸名無作色，以作不可見不可觸而作，名為可見可觸。以彼不作說名可見可觸，如是彼處若身所依身事刀杖等殺生，名為作不作，得名身業。又如自在人口敕令殺仙人，瞋心欲殺眾生；受敕使者依自在人口敕而殺信仙夜叉，依仙瞋心而殺眾生。彼自在人及仙人等作殺生因，使人夜叉身業成時，彼自在人及以仙人俱得成就不作身業。又如受戒人，臨受戒時身動口說，及受戒時默然而住身口不動，師羯磨已，彼人成就無作身業，此亦如是。又如口業事，而口不言但動頭眴目奮眉舉手如是等相表前事者，亦得成就不作口業。又應身作業，而身不動口說種種身業方便，彼事成時亦得成就不作身業。

「有人言：口意亦得成就殺生，此殺生業是口意業非是身業。雖有此言，是義不然。何以故？若即口說心念之時成殺生者，可是口業？可是意業？此明何義？若口與意是殺業體，自在人敕殺某眾生，仙人心念殺某眾生，即敕念時彼命應斷，而此事不然。以彼使人信仙夜叉身業成時成殺生事。若不如是，彼自在人口言殺時，及彼仙人起瞋心時應即成殺，而實不成。又復有過，彼自在人口敕殺生，使人未殺，彼自

【現代漢語翻譯】現代漢語譯本回答說：『以能夠與作為事業的因，與作為結果的事業的因。』這說明什麼意義呢？處處也有在因中說果、果中說因的情況，比如如來經中說，『可見可觸』名為『無作色』，因為『作』是不可見不可觸的，而『作』名為『可見可觸』。因為那『不作』，所以說名為『可見可觸』，就像那樣，如果身體所依仗的身體、刀杖等殺生，名為『作不作』，得到『身業』的名稱。又如自在天人口頭命令殺仙人，仙人內心想要殺眾生；接受命令的使者依照自在天人的口頭命令而殺信仙夜叉，依照仙人的嗔恨心而殺眾生。那自在天人和仙人等作為殺生的因，使人、夜叉的身業成就時，那自在天人和仙人都得以成就『不作身業』。又如受戒的人，臨近受戒時身體動口說話，以及受戒時默默地住身口不動，師父羯磨完畢，那人成就『無作身業』，這（口業）也是如此。又如口業的事，而口不說話，只是動頭、眨眼、揚眉、舉手，像這樣等相來表達之前的事，也得以成就『不作口業』。又應該身體作業，而身體不動口說種種身業的方便，那事成就時也得以成就『不作身業』。有人說：口意也能成就殺生，這殺生業是口意業，不是身業。雖然有這種說法，但這個道理是不對的。為什麼呢？如果就在口說心念的時候成就殺生，那可以說是口業嗎？可以說是意業嗎？這說明什麼意義呢？如果口和意是殺業的本體，自在天人命令殺某個眾生，仙人心念要殺某個眾生，就在命令和心念的時候，那眾生的命就應該斷了，但這件事不是這樣的。因為那使人、信仙、夜叉的身業成就時才成就殺生之事。如果不是這樣，那自在天人口說殺的時候，以及那仙人升起嗔恨心的時候就應該立即成就殺生，但實際上並沒有成就。又還有過失，那自在天人口頭命令殺生，使者還沒殺，他自己...

【English Translation】 English version He answered: 'It is based on being able to be the cause of actions, and the cause of actions that result in consequences.' What does this clarify? Everywhere there are instances of speaking of the result within the cause, and the cause within the result, such as in the Sutras of the Tathagata (如來): 'Visible and tangible' is named 'non-active form (無作色),' because 'action' is invisible and intangible, and 'action' is named 'visible and tangible.' Because of that 'non-action,' it is named 'visible and tangible,' just as in that case, if the body relies on the body, knives, staves, etc., to kill, it is named 'acting non-action,' and obtains the name 'body karma (身業).' Furthermore, like a lord (自在人) verbally ordering the killing of a hermit (仙人), and a hermit mentally desiring to kill beings; the messenger who receives the order, relying on the lord's verbal order, kills the faithful Yaksha (夜叉), and relying on the hermit's anger, kills beings. That lord and the hermit, etc., act as the cause of killing, and when the body karma of the messenger and Yaksha is accomplished, that lord and the hermit both attain the accomplishment of 'non-active body karma.' Furthermore, like a person receiving precepts (受戒), near the time of receiving precepts, the body moves and the mouth speaks, and during the time of receiving precepts, he remains silent and the body and mouth do not move, and after the teacher completes the Karma (羯磨), that person accomplishes 'non-active body karma,' this (verbal karma) is also like that. Furthermore, like a matter of verbal karma, where the mouth does not speak but only moves the head, winks, raises eyebrows, raises hands, and such like expressions to indicate the previous matter, one can also accomplish 'non-active verbal karma.' Furthermore, one should perform body actions, but the body does not move and the mouth speaks of various means of body actions, and when that matter is accomplished, one can also accomplish 'non-active body karma.' Someone says: 'The mouth and mind can also accomplish killing, this killing karma is mouth and mind karma, not body karma.' Although there is this saying, this reasoning is not correct. Why? If killing is accomplished at the very moment of speaking and thinking, can it be said to be mouth karma? Can it be said to be mind karma? What does this clarify? If the mouth and mind are the substance of killing karma, and the lord orders the killing of a certain being, and the hermit mentally intends to kill a certain being, then at the very moment of ordering and intending, that being's life should be cut off, but this is not the case. Because the killing is accomplished when the body karma of the messenger, the faithful Yaksha, is accomplished. If it were not so, then at the moment the lord speaks of killing, and at the moment the hermit arises with anger, killing should be immediately accomplished, but in reality it is not accomplished. Furthermore, there is also a fault, that the lord verbally orders killing, and the messenger has not yet killed, he himself...

在人得證見道，受敕使者後方殺生。若口敕殺已成殺者，證見道已然後殺生。而此義不然，以得遠離彼殺生因破戒等噁心，是故不以口意二業為殺生體。何以故？以業無差別故。此明何義？以善、不善、無記等業相各異故。以無差別相，如是身口意業則無差別，而遠近方便身口意等成殺生業，此則不遮。」

問曰：「口言殺者，為畢竟成、為不成耶？」

答曰：「不成。何以故？以過時等故。此明何義？以何等時、以何等方便、以何等處？彼人殺時過自在人說時處等，殺者得罪，教者無罪。身業者，依身作業名為身業。此明何義？依身作業，隨身所作名為身業。」

問曰：「無命可殺，云何斷命得殺生罪？」

答曰：「雖無實命，斷和合體名為殺生，如斷樹林滅燈炷等，若有神我神我是常，無殺生義。」

問曰：「害何等陰名之為殺？為害過去、為害未來、為害現在？若害過去過去已滅，若害未來未來未到，若害現在剎那不住。」

答曰：「有人說言：住現在世，壞未來世，和合陰體。復有人言：壞未來、現在。此明何義？以現在陰中刀杖能到能作害事。復有人言：五陰自滅非因緣滅。復有人言：現在陰中唯壞色陰，以刀杖等能割能觸，餘四陰者不可割觸故。復有人言：殺害五

【現代漢語翻譯】現代漢語譯本在人證悟見道，接受使者的命令后才殺生。如果口頭命令殺已經完成的殺戮，那麼證悟見道后才殺生。但這種說法是不對的，因為（證悟者）已經遠離了殺生的因，破戒等惡念，因此不以口業和意業作為殺生的本體。為什麼呢？因為業沒有差別。這說明什麼呢？因為善業、不善業、無記業等業相各自不同。如果（業）沒有差別相，那麼身、口、意業就沒有差別，而遠距離或近距離的方便，以及身、口、意等促成殺生業，這種情況是不能否認的。

問：『口頭說要殺，是最終會完成，還是不會完成呢？』

答：『不會完成。為什麼呢？因為時間已經過去等等原因。』這說明什麼呢？在什麼時間、用什麼方法、在什麼地方？當那個人殺的時候，已經過了自在人說話的時間和地點等，殺人者有罪，教唆者無罪。身業，依靠身體的動作稱為身業。這說明什麼呢？依靠身體的動作，隨著身體所做的稱為身業。

問：『沒有命可以殺，如何斷命而得到殺生罪呢？』

答：『雖然沒有真實的命，斷絕和合的身體就稱為殺生，如同砍斷樹林、熄滅燈炷等。如果存在神我（Atman，靈魂），神我是常住不變的，就沒有殺生的意義。』

問：『傷害哪一種陰（Skandha，五蘊）稱為殺生呢？是傷害過去陰、還是傷害未來陰、還是傷害現在陰？如果傷害過去陰，過去陰已經滅亡；如果傷害未來陰，未來陰尚未到來；如果傷害現在陰，現在陰剎那不住。』

答：『有人說：住在現在世，破壞未來世，和合的陰體。又有人說：破壞未來陰和現在陰。』這說明什麼呢？因為在現在陰中，刀杖能夠到達，能夠造成傷害。又有人說：五陰是自己滅亡，不是因緣滅亡。又有人說：現在陰中只破壞色陰（Rupa Skandha，色蘊），因為刀杖等能夠割斷和觸碰，其餘四陰（受、想、行、識）是不能夠割斷和觸碰的。又有人說：殺害五陰。

【English Translation】 English version After a person attains enlightenment and receives the order from an emissary, then killing occurs. If the oral command is to kill what has already been killed, then killing occurs after enlightenment. But this meaning is not so, because (the enlightened one) has distanced themselves from the cause of killing, breaking precepts, and other evil thoughts. Therefore, oral and mental actions are not considered the substance of killing. Why? Because there is no difference in karma. What does this clarify? Because the characteristics of good, unwholesome, and neutral karma are each different. If there is no difference in characteristics, then there is no difference between bodily, verbal, and mental actions. However, distant or near means, and bodily, verbal, and mental actions that lead to killing, this cannot be denied.

Question: 'If one speaks of killing, is it ultimately accomplished or not?'

Answer: 'It is not accomplished. Why? Because of the passage of time, etc.' What does this clarify? At what time, by what means, in what place? When that person kills, it has already passed the time and place of the free person's speech, etc. The killer is guilty, the instigator is not guilty. Bodily action is called bodily action because it relies on the body's actions. What does this clarify? Relying on the body's actions, following what the body does is called bodily action.

Question: 'If there is no life to kill, how can one sever life and incur the sin of killing?'

Answer: 'Although there is no real life, severing the combined body is called killing, like cutting down a forest, extinguishing a lamp, etc. If there is an Atman (神我, soul), and the Atman is permanent, there is no meaning to killing.'

Question: 'Which Skandha (陰, aggregate) is harmed when it is called killing? Is it harming the past Skandha, the future Skandha, or the present Skandha? If harming the past Skandha, the past Skandha has already perished; if harming the future Skandha, the future Skandha has not yet arrived; if harming the present Skandha, the present Skandha does not abide for an instant.'

Answer: 'Some say: dwelling in the present world, destroying the future world, the combined Skandha body. Others say: destroying the future and present Skandhas.' What does this clarify? Because in the present Skandha, knives and sticks can reach and cause harm. Others say: the five Skandhas perish by themselves, not by causal conditions. Others say: in the present Skandha, only the Rupa Skandha (色蘊, form aggregate) is destroyed, because knives and sticks can cut and touch it, the other four Skandhas (feeling, perception, volition, consciousness) cannot be cut and touched. Others say: killing the five Skandhas.

陰，自餘四陰雖不可觸而依色陰住，色陰壞故彼亦隨壞，如破瓶故水乳亦失。復有人言：唯害無記陰，以無記陰中刀杖能觸，以無觸陰有其二種、一切業有三種，如向所說應知。」

問曰：「如來修多羅中說有二種業：一者、起業；二者、作業。此二種業廣說有三，謂身口意業。此三種業云何差別？為從依說、為從體說、為從起說？若從依說，即是一業，以一切業依止身故。若從體說，即是一業，以一切業唯口業故。若從起說，即是一業，以一切業從心起故。」

答曰：「依三次第有三種業。此明何義？由心思惟即是心業，依彼心業起身口業。以依心故起身口業，如是次第應知，彼作無作應知，彼身口業差別應知。又身業作者依身威儀，依止身作彼彼形相，是名身作業。」

問曰：「以身去來動轉名為身業，不去不來不名為業？」

答曰：「若言去來是身業者，此事不然。何以故？一切有為法剎那不住故。剎那不住者隨何處滅？不去不來。云何而言去來動轉名為身業。」

問曰：「此義不然。何以故？若一切法剎那不住，可如是說，亦見有法剎那間住非是不住，云何而言無去無來？」

答曰：「此義不然。何以故？以有為法畢竟不住。此明何義？以彼一切有為諸法，無因無緣自

【現代漢語翻譯】現代漢語譯本：『陰』（Skandha，蘊）的概念中，除了色陰（Rupa-skandha，物質蘊）之外，其餘四陰（受、想、行、識）雖然不可直接觸及，但它們都依賴於色陰而存在。如果色陰毀壞，那麼其餘四陰也會隨之毀壞，就像瓶子破了，裡面的水和牛奶也會流失一樣。還有人說：只會損害無記陰（不善不惡的蘊），因為在無記陰中，刀杖可以觸及。由於不可觸及的陰有兩種，一切業有三種，如前面所說的那樣，應該瞭解。』

問：『如來（Tathagata，佛）的修多羅（Sutra，經）中說有兩種業：一是起業（起始的業），二是作業（實際的業）。這兩種業廣義上可以分為三種，即身業、口業、意業。這三種業有什麼區別？是從所依賴的事物來說，還是從本體來說，還是從生起的原因來說？如果從所依賴的事物來說，那麼就是一種業，因為一切業都依賴於身體。如果從本體來說，那麼就是一種業，因為一切業都只是口業。如果從生起的原因來說，那麼就是一種業，因為一切業都從心意生起。』

答：『依據這三種次第，有三種業。這說明了什麼？由心思考就是意業，依靠意業而產生身業和口業。因為依靠心意而產生身業和口業，應該瞭解這樣的次第。應該瞭解彼作（已作之業）和無作（未作之業），應該瞭解身業和口業的區別。此外，身業的作者依賴於身體的威儀，依靠身體做出各種各樣的形相，這叫做身作業。』

問：『以身體的去來動轉稱為身業，不去不來不稱為業嗎？』

答：『如果說去來是身業，那麼這種說法是不對的。為什麼呢？因為一切有為法（Samskrta，因緣和合而成的事物）剎那（Ksana，極短的時間單位）不住留。剎那不住留的事物在哪裡滅亡呢？不去不來。怎麼能說去來動轉稱為身業呢？』

問：『這種說法不對。為什麼呢？如果一切法剎那不住留，可以這樣說，但也看到有法在剎那間住留而不是不住留，怎麼能說沒有去來呢？』

答：『這種說法不對。為什麼呢？因為有為法畢竟不住留。這說明了什麼？因為一切有為諸法，沒有原因沒有條件自己…』

【English Translation】 English version: In the concept of 『Skandha』 (aggregates), apart from Rupa-skandha (the aggregate of form), the other four Skandhas (feeling, perception, mental formations, and consciousness), although not directly tangible, depend on Rupa-skandha for their existence. If Rupa-skandha is destroyed, the other four will also be destroyed accordingly, just like when a bottle is broken, the water and milk inside will also be lost. Some also say: only the indeterminate Skandha is harmed, because in the indeterminate Skandha, knives and sticks can touch. Since there are two kinds of intangible Skandhas, and three kinds of all Karma, as mentioned earlier, it should be understood.』

Question: 『In the Sutras (discourses) of the Tathagata (the Buddha), it is said that there are two kinds of Karma: one is initiating Karma, and the other is actual Karma. These two kinds of Karma can be broadly divided into three, namely body Karma, speech Karma, and mind Karma. What is the difference between these three kinds of Karma? Is it from the perspective of what they depend on, or from the perspective of their essence, or from the perspective of their origin? If from the perspective of what they depend on, then it is one Karma, because all Karma depends on the body. If from the perspective of their essence, then it is one Karma, because all Karma is only speech Karma. If from the perspective of their origin, then it is one Karma, because all Karma arises from the mind.』

Answer: 『According to these three sequences, there are three kinds of Karma. What does this mean? Thinking with the mind is mind Karma, and body and speech Karma arise relying on mind Karma. Because body and speech Karma arise relying on the mind, such a sequence should be understood. The Karma that has been done and the Karma that has not been done should be understood, and the difference between body Karma and speech Karma should be understood. Furthermore, the creator of body Karma relies on the demeanor of the body, and relies on the body to make various forms, which is called body Karma.』

Question: 『Is the movement of the body, going and coming, called body Karma, and not going and not coming not called Karma?』

Answer: 『If it is said that going and coming is body Karma, then this statement is not correct. Why? Because all conditioned phenomena (Samskrta, things that are compounded by causes and conditions) do not stay for a moment (Ksana, an extremely short unit of time). Where do things that do not stay for a moment perish? They neither go nor come. How can it be said that going and coming is called body Karma?』

Question: 『This statement is not correct. Why? If all phenomena do not stay for a moment, it can be said like this, but it is also seen that some phenomena stay for a moment rather than not staying, how can it be said that there is no going and coming?』

Answer: 『This statement is not correct. Why? Because conditioned phenomena ultimately do not stay. What does this mean? Because all conditioned phenomena, without cause and without condition, spontaneously…』

然而滅故。此復何義？以可作法是有因緣而滅，法者即是無物，若無物者彼法不作，以有為法無因無緣自然滅故。若法即生時不滅。后亦不應滅，若不滅者應是定實，若是定實不應變異，若如是者，不應從彼滅因緣滅。」

問曰：「我見有法從因緣滅，如薪等法從彼火等因緣而滅。一切量中現見量勝，以是義故，一切法滅從於因緣。」

答曰：「云何知薪等法依於火等因緣而滅？我言無因自然而滅，此義應思，為因火等薪等法滅故不見耶？為無因緣自然而滅故不見耶？此義云何？本相續因緣滅，余更不生，是故不見，非因緣滅，如風滅燈手滅鈴聲，如是等知是比智知。」

答曰：「已說非可作事故。此明何義？若有一法從因緣滅，應一切法皆因緣滅，不應有法非因緣滅，猶如生法，一切皆悉從因緣生，無有法生不從因緣，如心聲焰非因緣滅，以彼不待因緣滅故。」

問曰：「此義不然。何以故？以後心生前心滅，后聲生前聲滅，以彼先法待后法故，是故得知從因緣滅。」

答曰：「此義不然。何以故？以彼心聲不相待故。此明何義？以有疑知決定知故，二法不俱，苦樂貪恚等皆亦如是。又以前心聲疾後心聲遲，云何不疾心聲而能害彼疾心疾聲？是故法滅不從因緣。」

問曰：「

【現代漢語翻譯】現代漢語譯本：然而（諸法）壞滅的緣故。這又是什麼意思呢？因為可造作之法是有因緣而壞滅的，法本身就是無實體的，如果沒有實體，那麼這個法就不會產生作用。因為有為法沒有因緣也會自然壞滅。如果法在產生的時候不壞滅，那麼之後也不應該壞滅。如果不壞滅，就應該是恒常真實的，如果是恒常真實的，就不應該變異，如果這樣，就不應該從壞滅的因緣而壞滅。

問：我看到有法從因緣而壞滅，比如柴薪等法從火等因緣而壞滅。在一切量（pramana，認識的工具）中，現見量（pratyaksha-pramana，直接感知）最為殊勝，因為這個緣故，一切法的壞滅都是由於因緣。

答：你如何知道柴薪等法依賴於火等因緣而壞滅呢？我說沒有因緣也會自然壞滅，這個道理應該思考，是因為火等使柴薪等法壞滅所以看不見了嗎？還是因為沒有因緣自然壞滅所以看不見呢？這是什麼意思呢？原本的相續因緣壞滅，其餘的不再產生，所以看不見，不是因為因緣壞滅，比如風滅燈、手滅**，像這樣等情況是通過比智（anumana-jnana，推論的智慧）而知曉的。

答：已經說了不是可造作的緣故。這說明什麼意思呢？如果有一個法從因緣而壞滅，那麼應該一切法都從因緣而壞滅，不應該有法不是從因緣而壞滅，猶如生法，一切都從因緣而生，沒有法產生不是從因緣，如心、聲、焰不是因緣壞滅，因為它們不依賴於因緣而壞滅。

問：這個道理不對。為什麼呢？因為後心生起前心壞滅，后聲生起前聲壞滅，因為先前的法依賴於後來的法，所以可以得知是從因緣而壞滅。

答：這個道理不對。為什麼呢？因為心和聲並不互相依賴。這說明什麼意思呢？因為有疑惑的認知和決定的認知，這兩種法不會同時存在，苦、樂、貪、嗔等也都是這樣。而且先前的心聲快速，後來的心聲緩慢，怎麼能讓不快速的心聲損害快速的心聲呢？所以法的壞滅不是從因緣。

問：

【English Translation】 English version: However, (things) perish. What does this mean again? Because things that can be created perish due to causes and conditions, and the dharma itself is without substance. If there is no substance, then that dharma will not function. Because conditioned dharmas perish naturally without causes and conditions. If a dharma does not perish when it arises, then it should not perish later either. If it does not perish, it should be constant and real. If it is constant and real, it should not change. If so, it should not perish from the causes and conditions of perishing.

Question: I see that some dharmas perish from causes and conditions, such as firewood, which perishes from causes and conditions such as fire. Among all pramanas (means of knowledge), pratyaksha-pramana (direct perception) is the most superior. For this reason, the perishing of all dharmas is due to causes and conditions.

Answer: How do you know that firewood and other dharmas perish depending on causes and conditions such as fire? I say that they perish naturally without causes. This principle should be considered: is it because fire and other things cause firewood and other dharmas to perish that they are not seen? Or is it because they naturally perish without causes and conditions that they are not seen? What does this mean? The original continuous causes and conditions perish, and nothing else arises, so they are not seen. It is not because of the perishing of causes and conditions, such as a lamp extinguished by wind or ** extinguished by hand. Such things are known through anumana-jnana (inferential knowledge).

Answer: It has already been said that it is not something that can be created. What does this mean? If one dharma perishes from causes and conditions, then all dharmas should perish from causes and conditions. There should be no dharma that does not perish from causes and conditions, just like arising dharmas, all of which arise from causes and conditions. There is no dharma that arises not from causes and conditions, such as mind, sound, and flame, which do not perish from causes and conditions, because they do not depend on causes and conditions to perish.

Question: This principle is not correct. Why? Because the later mind arises and the former mind perishes, the later sound arises and the former sound perishes. Because the former dharma depends on the latter dharma, it can be known that it perishes from causes and conditions.

Answer: This principle is not correct. Why? Because the mind and sound do not depend on each other. What does this mean? Because there is doubtful knowledge and definite knowledge, these two dharmas do not exist simultaneously. Suffering, joy, greed, anger, and so on are all the same. Moreover, the former mind and sound are fast, and the latter mind and sound are slow. How can the slow mind and sound harm the fast mind and sound? Therefore, the perishing of dharmas is not from causes and conditions.

Question:

雖燈與焰唸唸不住，以無因住而有滅法及滅非法，依彼滅法滅于燈焰，是故應依因緣而滅。」

答曰：「此義不然。何以故？以無物法，云何能作滅因？又生因滅法非法剎那不住，剎那心剎那心中終不能作生因滅因，如是一切有為諸法不從因滅應知。

「又答：若依火等能作薪等滅因，如是生因即是滅因。此明何義？依何等火焰生何等色，即彼火焰能作熟勝、熟勝滅因，以是故即生因是滅因，更無異因。而此義不如是，云何此一法能令法生、能令法滅？又，異異火焰中如是因差別虛妄分別，如因灰汁、苦酒、雪日、地水、穀米能生熟異，熟異等色，彼處云何分別？」

問曰：「不然。何以故？以火煎水，水由火盡，火為滅因。」

答曰：「如向解釋，云何得知水因火滅非自然滅？」

問曰：「若爾，火何所作？」

答曰：「火界增上，依彼火力水力漸微，乃至后時水相續體斷絕不起，是火所作非火所滅。是故一切有為之法自然而滅，無因緣滅，以彼滅法剎那不住是故即滅，如是成就諸法剎那不住剎那不住，是故此法不彼處去。」

問曰：「我于余處猶見此法，若法不去，云何而得於余處見、于余處識？」

答曰：「如草火焰，是故不去。是故身威儀名身作法，此義

【現代漢語翻譯】現代漢語譯本：問：雖然燈和火焰唸唸不停留，因為沒有停留的因，所以有滅法（niè fǎ，導致事物消亡的法則）以及滅非法（niè fēi fǎ，非導致事物消亡的法則），依靠那滅法而熄滅燈焰，所以應該依靠因緣而滅亡。

答：這個說法不對。為什麼呢？因為沒有實體的法，怎麼能作為滅亡的原因呢？而且生因（shēng yīn，產生事物的原因）滅法（niè fǎ，導致事物消亡的法則）非法（fēi fǎ，非正法）剎那不停留，剎那心（chà nà xīn，極短時間內的心念）剎那心中終究不能作為生因（shēng yīn，產生事物的原因）滅因（miè yīn，導致事物消亡的原因），像這樣一切有為諸法（yǒu wéi zhū fǎ，由因緣和合而成的各種事物）不從因滅應該知道。

又答：如果依靠火等能作為柴等滅亡的原因，這樣生因（shēng yīn，產生事物的原因）就是滅因（miè yīn，導致事物消亡的原因）。這說明什麼道理？依靠什麼樣的火焰產生什麼樣的顏色，就是那火焰能作為成熟勝妙、成熟勝妙滅亡的原因，因此就是生因（shēng yīn，產生事物的原因）是滅因（miè yīn，導致事物消亡的原因），更沒有其他的因。而這個道理不是這樣，怎麼能這一個法能使法產生、能使法滅亡？而且，在不同的火焰中，像這樣的因差別是虛妄分別，像因灰汁、苦酒、雪日、地水、穀米能產產生熟不同、成熟不同等的顏色，在那裡怎麼分別呢？

問：不對。為什麼呢？因為用火煎水，水因為火而乾涸，火是滅亡的原因。

答：像先前解釋的那樣，怎麼能知道水因為火而滅亡而不是自然滅亡呢？

問：如果這樣，火做了什麼呢？

答：火界（huǒ jiè，火的元素）增上，依靠那火的力量，水的力量逐漸衰微，乃至後來水相續的本體斷絕不再產生，這是火所做的，不是火所滅亡的。因此，一切有為之法（yǒu wéi zhī fǎ，由因緣和合而成的各種事物）自然而滅亡，沒有因緣滅亡，因為那滅法（niè fǎ，導致事物消亡的法則）剎那不停留所以立即滅亡，像這樣成就諸法剎那不停留剎那不停留，因此這個法不往別處去。

問：我在其他地方仍然看到這個法，如果法不去，怎麼能在其他地方看到、在其他地方認識呢？

答：像草的火焰一樣，因此不去。因此，身體的威儀叫做身作法（shēn zuò fǎ，身體的行為），這個道理...

【English Translation】 English version: Question: 'Although the lamp and flame do not stay for a moment, because there is no cause for staying, there is the law of cessation (niè fǎ, the law that causes things to perish) and the non-law of cessation (niè fēi fǎ, the law that does not cause things to perish). Relying on that law of cessation, the lamp flame is extinguished, so it should be extinguished by relying on causes and conditions.'

Answer: 'This meaning is not correct. Why? Because without a substantial law, how can it act as a cause of cessation? Moreover, the cause of arising (shēng yīn, the cause of arising things), the law of cessation (niè fǎ, the law that causes things to perish), and the non-law (fēi fǎ, non-dharma) do not stay for a moment. The momentary mind (chà nà xīn, a thought in an extremely short time) in the momentary mind ultimately cannot act as a cause of arising (shēng yīn, the cause of arising things) or a cause of cessation (miè yīn, the cause of cessation). Thus, all conditioned dharmas (yǒu wéi zhū fǎ, all things formed by the combination of causes and conditions) should be known not to cease from a cause.'

Furthermore, if relying on fire, etc., can act as a cause of cessation for firewood, etc., then the cause of arising (shēng yīn, the cause of arising things) is the cause of cessation (miè yīn, the cause of cessation). What does this clarify? Relying on what kind of flame does what kind of color arise, that flame can act as a cause of maturation and excellence, and a cause of the cessation of maturation and excellence. Therefore, the cause of arising (shēng yīn, the cause of arising things) is the cause of cessation (miè yīn, the cause of cessation), and there is no other cause. But this meaning is not so. How can this one dharma cause a dharma to arise and cause a dharma to cease? Moreover, in different flames, such differences in causes are false discriminations, like the fact that lye, bitter wine, snow, sun, earth, water, grains, and rice can produce different colors of maturation, etc. How can one discriminate in those places?'

Question: 'That's not right. Why? Because when water is boiled by fire, the water dries up because of the fire, and the fire is the cause of cessation.'

Answer: 'As explained earlier, how can one know that the water ceases because of the fire and not by natural cessation?'

Question: 'If so, what does the fire do?'

Answer: 'The fire element (huǒ jiè, the element of fire) increases. Relying on that power of fire, the power of water gradually weakens, until later the continuous entity of water is cut off and no longer arises. This is what the fire does, not what the fire extinguishes. Therefore, all conditioned dharmas (yǒu wéi zhī fǎ, all things formed by the combination of causes and conditions) naturally cease, without cessation by causes and conditions, because that law of cessation (niè fǎ, the law that causes things to perish) does not stay for a moment, so it ceases immediately. Thus, it is accomplished that all dharmas do not stay for a moment, do not stay for a moment, so this dharma does not go elsewhere.'

Question: 'I still see this dharma in other places. If the dharma does not go, how can it be seen in other places and recognized in other places?'

Answer: 'Like the flame of grass, therefore it does not go. Therefore, the demeanor of the body is called bodily action (shēn zuò fǎ, bodily actions). This meaning...'

已成，非謂異身別有實法。如一方生色名為長色，依彼長色更見余色名為短色，依四方故見四方色，依圓物故名為圓色，如是長短方圓高下諸色。譬如挑火，一廂直去不斷不絕相續而見名為長火，周匝四廂不斷不絕名為圓火，隨種種轉見種種火，如是離火更無別有實形相法。若離火外有形相法，應為二根所伺，眼根見長、身根觸短，以一色入非二根見，如觸法長短等。如是色中應知，觸法唯心，非是現根可捉可知，如見火色觸中生念知，如嗅華香色中生念，此法應如是，依余法念余法而無一觸法，于威儀中實有依觸法得余法，是故無實身威儀法。」

問曰：「此義不然。何以故？若於闇夜遠見土墻等色，或長或短此應是實。」

答曰：「但見色，不了虛妄分別長短等色，如不異蟻子等見行見圍，此亦如是，異身威儀更無實法，唯身威儀名為作法，不離身外別有作法。向說心思惟者，心中分別我如是如是作，能生身口業名為心業，若身所作名為身業，若口所作名為口業，不異三業別有實法。」

問曰：「異身口業實有別法。何以故？以有三種無垢色增長不作業道等故。此明何義？以如來修多羅中說色攝三種。何者為三？一者、有色可見可礙；二者、有色不可見可礙；三者、有色不可見不可礙。無垢色

【現代漢語翻譯】現代漢語譯本：已經形成的事物，並不是說在不同的個體之外還存在真實的法。例如，從一個方向產生的顏色稱為『長色』，依靠那個長色再看到其他的顏色，就稱為『短色』。依靠四個方向，所以看到四方的顏色；依靠圓形物體，所以稱為圓形顏色。像這樣，長短、方圓、高低等各種顏色，就像撥弄火焰一樣，從一個方向筆直地延伸，不斷絕地相續而顯現，稱為『長火』；周圍四面不斷絕地相續，稱為『圓火』。隨著種種的轉動，看到種種的火焰。像這樣，離開火焰，就沒有另外真實的形狀相狀的法。如果離開火焰之外還有形狀相狀的法，應該被兩種根所感知：眼根看到長，身根觸到短。因為一種顏色進入，不是兩種根都能見到的，就像觸法中的長短等。像這樣，在色法中應當知道，觸法唯是心所生，不是現在的根所能把握和知曉的，就像看到火焰的顏色，觸覺中產生念頭而知曉；就像嗅到花香，色法中產生念頭。此法應當像這樣，依靠其他的法來念其他的法，而沒有一個觸法。在威儀中，實際上是依靠觸法而得到其他的法，所以沒有真實的身威儀法。

問：『這個道理不對。為什麼呢？如果在黑暗的夜晚，遠遠地看到土墻等的顏色，或者長或者短，這應該是真實的。』

答：『只是看到了顏色，沒有真正明白虛妄分別的長短等顏色，就像不一樣的螞蟻等，看到行走和包圍。這個也是這樣，不同的身體的威儀，更沒有真實的法，只有身體的威儀，稱為作法，不離開身體之外，另外有作法。前面所說的心思惟，是心中分別我這樣這樣地做，能產生身口業，稱為心業；如果身體所做，稱為身業；如果口所說，稱為口業。不異於這三種業，另外有真實的法。』

問：『不同的身口業，確實有不同的法。為什麼呢？因為有三種無垢色增長，不作業道等。這說明什麼意義呢？因為如來在修多羅（sutra，經）中說，色包含三種。哪三種呢？第一種，有色可見可礙；第二種，有色不可見可礙；第三種，有色不可見不可礙。無垢色

【English Translation】 English version: What has already been formed does not mean that there are real dharmas existing separately from different entities. For example, a color arising from one direction is called 'long color'; relying on that long color to see other colors is called 'short color'. Relying on the four directions, one sees the colors of the four directions; relying on a round object, it is called round color. Like this, various colors such as long, short, square, round, high, and low, are like poking at a fire. Extending straight from one side, continuously and without interruption, it is seen as 'long fire'; surrounding all four sides continuously and without interruption, it is called 'round fire'. Following various movements, one sees various fires. Like this, apart from the fire, there are no other real forms and appearances of dharmas. If there were forms and appearances of dharmas apart from the fire, they should be perceived by two senses: the eye sense sees the length, and the body sense touches the shortness. Because one color enters, it is not seen by two senses, like the length and shortness in touch dharmas. Like this, in color dharmas, it should be known that touch dharmas are only mind-created, not something that the present senses can grasp and know, just like seeing the color of fire, and a thought arises in the sense of touch and one knows; just like smelling the fragrance of a flower, and a thought arises in the color dharma. This dharma should be like this, relying on other dharmas to think of other dharmas, and there is no single touch dharma. In deportment, one actually relies on touch dharmas to obtain other dharmas, therefore there is no real bodily deportment dharma.

Question: 'This reasoning is not correct. Why? If in the dark night, one sees the color of an earthen wall from afar, whether long or short, this should be real.'

Answer: 'One only sees the color, without truly understanding the falsely discriminated long and short colors, just like different ants seeing walking and surrounding. This is also like that, different bodies' deportment has no real dharma, only the body's deportment is called action, and there is no action apart from the body. The aforementioned mental contemplation is the mind discriminating that 'I will do this and that', which can generate body and speech karma, called mind karma; if it is what the body does, it is called body karma; if it is what the mouth says, it is called speech karma. There is no real dharma different from these three karmas.'

Question: 'Different body and speech karmas do have different dharmas. Why? Because there are three kinds of undefiled colors that increase, not the path of action, etc. What does this mean? Because the Tathagata (Tathāgata, Thus Come One) says in the sutra (sutra, discourse) that color includes three kinds. What are the three? First, color that is visible and obstructive; second, color that is invisible and obstructive; third, color that is invisible and non-obstructive. Undefiled color

者，謂無漏色。何者無漏色？無漏色者謂無漏法。何者無漏法？謂於過去未來現在色中不生瞋愛，乃至識中不生瞋愛，以是義故名無漏法。若如是者，離無作法何處有色不可見不可礙是無漏？故知應有無作法離身口意業增長者。如來修多羅中說：『有信者善男子、善女人修行七種功德，行住睡寤等日夜常生功德增長功德。』若離身口業更無無作，云何異心法而得增長？是故當知，離身口業有無作法。又自不作業使他作業，若無無作此云何成？

「又復非但使人作業即得名為成就業道，以彼業未成復更有過。雖作業未有實體成就，以如來經中說：『諸比丘！外入十一入不攝，不可見不可礙。』而不說非色。此為何義故如是說？以如來見法入中攝無作色故如是說。

「又復作難，若無無作法亦應無八聖道，以定中無正語、正業及以正命，當知決定有無作法。又復有難，若無無作法，離波羅提木叉亦應無無作戒，以受戒竟后即無故，以在睡眠及顛狂等諸失心者，亦名比丘、比丘尼故，當知決定有無作法。復有修多羅中如來說言離破戒橋樑，若無無作法，云何說言離破戒橋樑？是故當知有無作法。」

答曰：「此難極繁，雖有種種眾多言說而義皆不然。何以故？汝向雖引如來修多羅中說色三種，而汝不解如

【現代漢語翻譯】現代漢語譯本：問：什麼是無漏色？答：所謂的無漏色，指的是無漏法。問：什麼是無漏法？答：指的是對於過去、未來、現在的色（rupa，物質現象）中不生起嗔恨和愛慾，乃至對於識（vijnana，意識）中也不生起嗔恨和愛慾，因為這個緣故，稱為無漏法。如果這樣說，那麼離開無作法（avyakrta-dharma，無記法），在哪裡還有不可見、不可阻礙的無漏色呢？所以應當知道有無作法，它獨立於身口意業的增長。如來的修多羅（sutra，經）中說：『有信心的善男子、善女人修行七種功德，行住坐臥等日夜常常生起功德，增長功德。』如果離開身口業就沒有無作，怎麼能通過不同的心法而得到增長呢？因此應當知道，離開身口業是有無作法的。而且自己不做業而使他人作業，如果沒有無作，這又如何成立呢？「而且不僅僅是使人作業就可以稱為成就業道，因為在那個業沒有完成之前還會有過失。即使作業還沒有實體成就，如來的經中也說：『諸位比丘！外入十一入不攝，不可見不可礙。』但並沒有說它不是色。這是什麼意思呢？因為如來見到法入中攝有無作色，所以這樣說。「而且又有人提出疑問，如果沒有無作法，也就不應該有八聖道（arya-astangika-marga，八正道），因為在禪定中沒有正語、正業以及正命，應當知道一定有無作法。又有人提出疑問，如果沒有無作法，離開波羅提木叉（pratimoksa，戒律）也就不應該有無作戒，因為在受戒之後就立即沒有了（戒體顯現），因為在睡眠以及精神錯亂等失去心智的人，也仍然被稱為比丘（bhiksu，比丘）、比丘尼（bhiksuni，比丘尼），所以應當知道一定有無作法。又有修多羅中如來說，遠離破戒的橋樑，如果沒有無作法，怎麼能說遠離破戒的橋樑呢？所以應當知道有無作法。」回答說：「這些詰難非常繁瑣，雖然有種種眾多言說，但義理都不正確。為什麼呢？你剛才雖然引用如來的修多羅中說色有三種，但是你不理解如來所說的含義。」

【English Translation】 English version: Question: What is unconditioned rupa (form)? Answer: The so-called unconditioned rupa refers to unconditioned dharma (law). Question: What is unconditioned dharma? Answer: It refers to not generating hatred or love towards rupa (form, material phenomena) in the past, future, or present, and not generating hatred or love even towards vijnana (consciousness). For this reason, it is called unconditioned dharma. If that is the case, then apart from avyakrta-dharma (unspecified dharma), where else is there unconditioned rupa that is invisible and un-obstructable? Therefore, it should be known that there is avyakrta-dharma, which is independent of the increase of karma of body, speech, and mind. The Tathagata (Thus Come One) says in the sutra (scripture): 'A faithful good man or good woman who cultivates seven kinds of merits constantly generates merits day and night, whether walking, standing, sitting, or lying down, and increases merits.' If there is no avyakrta apart from the karma of body and speech, how can it be increased through different mental dharmas? Therefore, it should be known that there is avyakrta apart from the karma of body and speech. Moreover, if one does not perform karma oneself but causes others to perform karma, how can this be established without avyakrta? 「Furthermore, it is not only causing others to perform karma that can be called accomplishing the path of karma, because there will be faults before that karma is completed. Even if the karma has not yet achieved a substantial entity, the Tathagata also says in the sutra: 'Bhikkhus (monks)! The eleven external entrances are not included, invisible and un-obstructable.' But it does not say that it is not rupa. What is the meaning of this? Because the Tathagata sees that the dharma entrance includes unconditioned rupa, that is why it is said in this way. 「Moreover, someone raises the question that if there is no avyakrta-dharma, there should also be no arya-astangika-marga (Noble Eightfold Path), because there is no right speech, right action, and right livelihood in samadhi (meditative absorption). It should be known that there must be avyakrta-dharma. Someone also raises the question that if there is no avyakrta-dharma, there should also be no unconditioned precepts apart from pratimoksa (moral code), because it immediately disappears after receiving the precepts (the precept body manifests). Because those who are sleeping or mentally disordered are still called bhiksu (monk) or bhiksuni (nun), it should be known that there must be avyakrta-dharma. Moreover, the Tathagata says in the sutra that one is far away from the bridge of breaking precepts. If there is no avyakrta-dharma, how can it be said that one is far away from the bridge of breaking precepts? Therefore, it should be known that there is avyakrta-dharma.」 The answer is: 'These difficulties are extremely tedious. Although there are various and numerous statements, the meanings are all incorrect. Why? Although you just quoted the Tathagata's sutra saying that there are three kinds of rupa, you do not understand the meaning of what the Tathagata said.'

來經意。此義云何？一切聖人禪定力見三昧境界色，依三昧力而生彼色，彼色非是眼根境界故不可見，餘一切物所不能障故不可礙。」

問曰：「若言非是眼根境界不可障礙，云何名色？」

答曰：「汝離心意有無作色，云何得名為無作色？又答：此色乃是無漏境界聖智三昧色，不同世間有漏之色。又言無漏色者，即是依彼三昧禪定力色名為無垢，聖人于無漏三昧中說無漏法。

「又有人言：阿羅漢色及以外色名為無漏，以離有漏法故。我不受此義。又增長功德者，此義云何？法如是故，如是如是施主施物數數受用，如是如是數數受用者，依受用人功德力故，雖施主異心而依本心念，修相續體細細轉勝。以轉勝故，于未來世而得成就多福德果。依此義故，如來說言多生功德增長功德，非離心離色有無作法。」

問曰：「云何異身心依異身心，異身心中相續轉細增長福德？」

答曰：「云何異身心依異身心，異身心中有無作法？又答：而此義不然，我依於心身業口業有善惡功德，依本心作不失本心有相續體，癲狂睡等常得增長。不作者，己自不作、使他人作，云何而得成於業道？此明何義？以依使者於他眾生起于害法，是故使者細相續體轉轉生粗，以是義故未來世中能生多過。亦復不但

【現代漢語翻譯】現代漢語譯本：關於『來經意』的意義。這意義是什麼呢？一切聖人通過禪定之力所見的三昧境界之色，是依靠三昧之力而產生的。這種色不是眼根所能感知的境界，所以不可見；因為沒有任何事物可以阻礙它，所以不可被障礙。

有人問：『如果說它不是眼根所能感知的境界，不可被障礙，那又怎麼能稱之為色呢？』

回答說：『你離開心意，哪裡會有無作之色呢？又怎麼能稱之為無作之色呢？』又回答說：『這種色是無漏境界的聖智三昧之色，不同於世間有漏之色。』又說無漏之色，就是依靠三昧禪定之力而產生的色，稱為無垢。聖人在無漏三昧中宣說無漏之法。

又有人說：『阿羅漢（Arhat）之色以及其以外的色，稱為無漏，因為它們遠離了有漏之法。』我不接受這種說法。那麼，『增長功德』的意義是什麼呢？因為法的本性就是如此，施主不斷地佈施財物，受施者不斷地受用，這樣不斷地受用，是依靠受用之人的功德之力。即使施主心意有所改變，但仍然依據最初的善心念，修行的相續之體逐漸變得更加精細殊勝。因為這種殊勝，在未來世就能成就更多的福德果報。依據這個道理，如來（Tathagata）說能生功德，增長功德，而不是離開心和色，存在無作之法。

有人問：『為什麼不同的身心，依靠不同的身心，在不同的身心中，相續之體逐漸變得精細，從而增長福德呢？』

回答說：『為什麼不同的身心，依靠不同的身心，在不同的身心中，會有無作之法呢？』又回答說：『這種說法是不對的。我依靠身業和口業，會有善惡功德。依據最初的善心而行，就不會失去最初的善心，從而有相續之體。即使是癲狂、睡眠等狀態，功德也會不斷增長。』不作者，自己不去做，卻使他人去做，怎麼能成就業道呢？這說明什麼道理呢？因為依靠指使者，會對其他眾生產生損害，所以指使者的相續之體逐漸變得粗糙，因此在未來世中會產生更多的過失。不僅僅是這樣

【English Translation】 English version: Concerning the meaning of 『Laijingyi』. What is this meaning? All the colors of Samadhi realms seen by all sages through the power of Samadhi meditation are produced by the power of Samadhi. These colors are not the realm that can be perceived by the eye-sense organ, so they are invisible; because nothing can obstruct them, they cannot be obstructed.

Someone asked: 『If you say that it is not the realm that can be perceived by the eye-sense organ and cannot be obstructed, then how can it be called color?』

The answer is: 『If you are separated from the mind, where would there be uncreated color? How can it be called uncreated color?』 The answer also says: 『This color is the color of the Samadhi of the sacred wisdom of the un-leaked realm, which is different from the leaked colors of the world.』 It is also said that the un-leaked color is the color produced by the power of Samadhi meditation, which is called immaculate. Sages preach the un-leaked Dharma in the un-leaked Samadhi.

Someone also said: 『The color of Arhats (阿羅漢) and the colors outside of it are called un-leaked because they are far away from the leaked Dharma.』 I do not accept this statement. Then, what is the meaning of 『increasing merit』? Because the nature of Dharma is like this, the donor constantly gives alms, and the recipient constantly receives them. This constant reception relies on the power of the recipient's merit. Even if the donor's mind changes, it still relies on the initial good intention, and the continuous body of practice gradually becomes more refined and superior. Because of this superiority, more meritorious rewards can be achieved in the future. According to this principle, the Tathagata (如來) said that it can generate merit and increase merit, rather than leaving the mind and color, there is an uncreated Dharma.

Someone asked: 『Why do different minds and bodies rely on different minds and bodies, and in different minds and bodies, the continuous body gradually becomes refined, thereby increasing merit?』

The answer is: 『Why do different minds and bodies rely on different minds and bodies, and in different minds and bodies, there is uncreated Dharma?』 The answer also says: 『This statement is incorrect. I rely on the karma of body and speech, and there will be good and evil merits. Acting according to the initial good intention will not lose the initial good intention, so there is a continuous body. Even in states such as madness and sleep, merit will continue to increase.』 The non-actor, if he does not do it himself, but makes others do it, how can he achieve the path of karma? What does this illustrate? Because relying on the instigator will cause harm to other beings, the continuous body of the instigator gradually becomes rough, so more faults will be generated in the future. Not only that

使人作惡，自作惡者作惡事竟，未來世中亦生多過，是故於彼未來身體相續轉生名為業道，以于因中明果義故。離破戒橋樑者，汝今為有狂癲病耶！而作是說。若狂癲者速覓陳酥服令除愈，不應種種非法言說。」

問曰：「何故增我有無作法，而汝自立從心起于細相續體有增長法。」

答曰：「我不增汝有無作法，而汝所說法無如是義。此明何義？以依心故身口行事，行事訖竟成就業道。汝所有法離心身口，于佛法中無如是義，是尼乾子微塵、世性、時方等法離心而有，無心善惡如是等法智者不受，是故不立離於色心、身心之外有無作法。」◎

彌勒菩薩所問經論卷第四大正藏第 26 冊 No. 1525 彌勒菩薩所問經論

彌勒菩薩所問經論卷第五

後魏天竺三藏菩提流支譯

◎「遠離偷盜者，偷盜有九種：一者、他護；二者、彼想；三者、疑心；四者、知不隨；五者、欲奪；六者、知他物起我心；七者、作；八者、不作相；九者、無作相，是等名為偷盜身業。他護者，此明取他護物。彼想者，若不生自想、不言是我物，名為彼想。疑心者，若心有疑，為是我物、為是他物？而彼物他物。知不隨者，知他物，生心他隨我想。欲奪者，起損害心。知他物起我心者，若

【現代漢語翻譯】現代漢語譯本使人作惡，自己作惡的人完成惡行后，未來世中也會產生很多過失。因此，在未來身體的相續轉生中，這種行為被稱為業道，這是因為在因中就明確了果報的意義。你這個脫離破戒橋樑的人，你現在是有狂癲病嗎？才會說出這樣的話。如果是狂癲病，應該趕快找陳酥服用，使病痊癒，不應該說各種非法言論。有人問：『你為什麼增加我所說的有無作法，而你自己卻認為從心生起的細微相續體具有增長之法？』回答說：『我沒有增加你所說的有無作法，而你所說的法沒有這樣的意義。這說明什麼呢？因為依靠心，才會有身口的行為，行為結束才能成就業道。你所有的法離開了心、身、口，在佛法中沒有這樣的意義。只有尼乾子（Nigantha，耆那教創始人）的微塵、世性、時方等法離開了心而存在，沒有心的善惡等法，有智慧的人是不會接受的。所以，我不認為在色心、身心之外還有有無作法。』《彌勒菩薩所問經論》卷第四大正藏第26冊 No. 1525 《彌勒菩薩所問經論》《彌勒菩薩所問經論》卷第五後魏天竺三藏菩提流支譯『遠離偷盜的人，偷盜有九種：一是他護（protected by others），二是彼想（thinking of it as belonging to another），三是疑心（doubtful mind），四是知不隨（knowing it doesn't belong to oneself），五是欲奪（desire to take），六是知他物起我心（knowing it's another's property but wanting it），七是作（the act of stealing），八是不作相（pretending not to steal），九是無作相（not appearing to steal）。這些都稱為偷盜的身業。他護是指拿取他人保護的物品。彼想是指不產生自己擁有的想法，不說這是我的東西，稱為彼想。疑心是指心中懷疑，這是我的東西還是別人的東西？而那東西是別人的。知不隨是指知道是別人的東西，心中卻產生想要佔有的想法。欲奪是指產生損害的心。知他物起我心是指知道

【English Translation】 English version Causing others to do evil, the one who does evil completes the evil deed, and in future lives will also generate many faults. Therefore, in the continuous rebirth of future bodies, this action is called the path of karma, because the meaning of the result is made clear in the cause. You who have strayed from the bridge of precepts, are you now suffering from madness or insanity? That you would say such things. If you are mad or insane, quickly seek clarified butter to take and be cured, you should not speak all kinds of unlawful words. Someone asked: 'Why do you increase my doctrine of existence and non-existence, while you yourself establish that the subtle continuous body arising from the mind has the law of growth?' The answer is: 'I do not increase your doctrine of existence and non-existence, but your doctrine does not have such a meaning. What does this mean? Because relying on the mind, there are actions of body and speech, and the completion of actions accomplishes the path of karma. All your doctrines are separated from mind, body, and speech, and there is no such meaning in the Buddha's teachings. Only the atoms, world-nature, time, space, etc. of the Nigantha (founder of Jainism) exist apart from the mind, and the good and evil of no-mind, etc., are not accepted by the wise. Therefore, I do not establish the doctrine of existence and non-existence apart from form-mind and body-mind.' The Sutra on the Questions of Maitreya Bodhisattva, Volume Four Taisho Tripitaka Volume 26 No. 1525 The Sutra on the Questions of Maitreya Bodhisattva The Sutra on the Questions of Maitreya Bodhisattva, Volume Five Translated by Bodhiruci of Tianzhu (India) of the Later Wei Dynasty 'For those who abstain from stealing, there are nine types of stealing: first, protected by others (ta hu); second, thinking of it as belonging to another (bi xiang); third, doubtful mind (yi xin); fourth, knowing it doesn't belong to oneself (zhi bu sui); fifth, desire to take (yu duo); sixth, knowing it's another's property but wanting it (zhi ta wu qi wo xin); seventh, the act of stealing (zuo); eighth, pretending not to steal (bu zuo xiang); ninth, not appearing to steal (wu zuo xiang). These are all called the bodily karma of stealing. 'Protected by others' means taking things protected by others. 'Thinking of it as belonging to another' means not generating the thought of owning it oneself, not saying 'this is mine,' this is called 'thinking of it as belonging to another.' 'Doubtful mind' means having doubts in the mind, is this mine or someone else's? And that thing belongs to someone else. 'Knowing it doesn't belong to oneself' means knowing it belongs to someone else, but generating the thought of wanting to possess it. 'Desire to take' means generating the mind of harming. 'Knowing it's another's property but wanting it' means knowing

不異見若闇地取，若疾疾取若取余物，若取他物取自物想。作不作相無作相者，如前殺生中說。成業道不成業道，隨義相應解釋應知。

「遠離邪淫者，邪淫有八種：一者、護女人；二者、彼想；三者、疑心；四者、道非道；五者、不護；六者、非時；七者、作；八者、無作相，是等名為邪淫身業。護女人者，所謂父護母護如是等。彼想者，若知彼女是父母等所護女想，非不護想。疑心者，若生疑心，為自女為他女，為父母護為不護，為我女為他女，而彼女人為父母護，于彼父母所護等女一一邪淫。道非道者，道者所有道、非道者謂非道，彼護女非道非時者亦名邪淫。又非護者，自護女不護女，彼非道邪淫。又非護女者，一切不護女等邪淫。作無作相者，如前殺生中說應知。不作相者，邪淫中無如是不作法，以要自作成故，如病人服藥，因服藥故遠離於病生於無病。病者得差，藥師病不差。

「遠離妄語者，妄語有七種：一者、見等事；二者、顛倒非顛倒事；三者、疑心；四者、起覆藏想；五者、作；六者、不作相；七者、無作相，是等名為妄語口業。見等事者，謂見聞覺知于顛倒非顛倒事中。又顛倒事者，如聞如彼事。非顛倒者，謂如彼事。疑心者，生疑，為如是、為不如是？為一向如是、為一向不如

【現代漢語翻譯】現代漢語譯本：

不異見：如果像在黑暗的地方拿東西，或者迅速地拿，或者拿其他東西，或者拿別人的東西卻以為是自己的。作不作相、無作相：這些情況如同前面關於殺生的描述。

成業道、不成業道：應當根據意義相應地解釋。

『遠離邪淫』，邪淫有八種：第一，被保護的女人；第二，對被保護女人的想法；第三，疑心；第四，不適當的性行為（道非道）；第五，沒有保護的女人；第六，非時；第七，作；第八，無作相。這些都稱為邪淫的身業。被保護的女人，指被父親、母親等保護的女人。『彼想』，如果知道那個女人是被父母等保護的，就應該認為她是被保護的，而不是沒有保護的。『疑心』，如果產生懷疑，是自己的女兒還是別人的女兒？是被父母保護還是沒有被保護？是我的女兒還是別人的女兒？而那個女人是被父母保護的，對這些被父母保護的女人一一邪淫。『道非道』，『道』指所有適當的性行為，『非道』指不適當的性行為，對被保護的女人進行不適當的性行為或在不適當的時間進行性行為，也稱為邪淫。『又非護者』，指自己保護的女人和沒有保護的女人，進行不適當的性行為。『又非護女者』，指對所有沒有被保護的女人等進行邪淫。作無作相：如同前面關於殺生的描述。不作相：邪淫中沒有『不作』這種說法，因為邪淫必須自己主動去做。就像病人服藥，因為服藥而遠離疾病，恢復健康。病人病好了，但藥師的病不會好。

『遠離妄語』，妄語有七種：第一，關於見等事；第二，顛倒與非顛倒的事；第三，疑心；第四，產生覆蓋隱藏的想法；第五，作；第六，不作相；第七，無作相。這些都稱為妄語的口業。『見等事』，指在顛倒與非顛倒的事情中，所見、所聞、所覺、所知。『又顛倒事』，指聽到的是那樣的事。『非顛倒者』，指說的是那樣的事。『疑心』，產生懷疑，是這樣嗎？不是這樣嗎？完全是這樣嗎？完全不是這樣嗎？

【English Translation】 English version:

'Not different view': If one takes something as in a dark place, or takes it quickly, or takes something else, or takes another's thing thinking it is one's own. 'Acting, non-acting aspect, non-acting aspect': These situations are as described earlier regarding killing.

'Accomplished karma path, unaccomplished karma path': It should be understood that the explanations correspond to the meaning.

'Abstaining from sexual misconduct', there are eight types of sexual misconduct: First, a protected woman; second, thoughts about a protected woman; third, doubt; fourth, improper sexual conduct (path and non-path); fifth, an unprotected woman; sixth, inappropriate time; seventh, acting; eighth, non-acting aspect. These are all called sexual misconduct of body karma. 'Protected woman' refers to a woman protected by her father, mother, etc. 'Thoughts about her' means if one knows that a woman is protected by her parents, etc., one should think of her as protected, not unprotected. 'Doubt' means if one has doubts, is she one's own daughter or another's daughter? Is she protected by her parents or not protected? Is she my daughter or another's daughter? And that woman is protected by her parents, committing sexual misconduct with each of these women protected by their parents. 'Path and non-path', 'path' refers to all appropriate sexual conduct, 'non-path' refers to inappropriate sexual conduct, engaging in inappropriate sexual conduct with a protected woman or at an inappropriate time is also called sexual misconduct. 'Also unprotected' refers to engaging in inappropriate sexual conduct with one's own protected woman and an unprotected woman. 'Also unprotected woman' refers to engaging in sexual misconduct with all unprotected women, etc. 'Acting and non-acting aspect': As described earlier regarding killing. 'Non-acting aspect': There is no such thing as 'non-acting' in sexual misconduct, because sexual misconduct must be done actively. It's like a sick person taking medicine, and because of taking medicine, they are away from illness and return to health. The sick person gets better, but the doctor's illness does not get better.

'Abstaining from false speech', there are seven types of false speech: First, regarding things seen, etc.; second, inverted and non-inverted things; third, doubt; fourth, generating thoughts of covering up and concealing; fifth, acting; sixth, non-acting aspect; seventh, non-acting aspect. These are all called false speech of mouth karma. 'Things seen, etc.' refers to what is seen, heard, felt, and known in inverted and non-inverted matters. 'Also inverted things' refers to hearing about such a thing. 'Non-inverted' refers to speaking about such a thing. 'Doubt' refers to generating doubt, is it like this? Is it not like this? Is it completely like this? Is it completely not like this?

是？起覆藏想者，覆藏實事，異相事中住異相說。作不作相無作相者，如前殺生中說。

「有人言：身相及布薩中默然而住，皆有妄語，不作相成身意業以為妄語。雖有此言而義不如是。何以故？以業異相故。異相者，以身口意業異相故，是故口業非身意業體，而依本口業世間用事，而口業事身業示現，名為不作口業而口業得名，若布薩中比丘不說而成口業。何以故？以依口業立制故，以先受是語：『我于佛法中不作如是法、作如是法。』而彼人先有要心而後時不說默然而住，彼人退本要心所受，是故得成妄語口業。

「遠離兩舌者，兩舌有七種：一者、起不善意：二者、實虛妄：三者、破壞心：四者、先破不和合意：五者、作：六者、不作相：七者、無作相，是等名為兩舌口業。不善意者，不善業煩惱心相應。實虛妄者，知他他心壞若實若妄語，壞他心破他心，以先破者無和合心，以起惡意起自身不善法，是名兩舌。作不作相無作相者，如前殺生中說。

「有一人言：破壞無作業，兩舌中無如為破僧兩舌，而說于如來邊不能破壞，是則不成破僧惡業。如是不破壞不兩舌業遠離。

「惡口者，惡口有七種：一者、依不善意；二者、起惱亂心；三者、依亂心；四者、惡言說他；五者、作；六者

【現代漢語翻譯】是『起覆藏想』（認為可以隱藏想法）者，即隱藏真實的事情，在不同的事物中說不同的情況。『作不作相』（做了或沒做）和『無作相』（沒有做）的情況，如同前面殺生中的描述。

有人說：身體的姿態以及在布薩（uposatha，佛教的齋戒儀式）中保持沉默，都屬於妄語，通過身體和意念來完成的業也算是妄語。雖然有這種說法，但義理並非如此。為什麼呢？因為業有不同的表現形式。不同的表現形式是指身、口、意業各有不同。因此，口業並非身業和意業的體現，而是依據原本的口業在世間行事，口業的事情通過身業來示現，這被稱為沒有造作口業但口業卻成立。如果在布薩中，比丘（bhikkhu，佛教僧侶）不說任何話，口業也會成立。為什麼呢？因為依據口業而立下的戒律，因為事先已經承諾：『我在佛法中不做這樣的事，做這樣的事。』而這個人事先有這樣的決心，之後卻保持沉默不說，這個人就違背了原本的決心，因此構成了妄語的口業。

遠離兩舌（離間他人）者，兩舌有七種：一、產生不善的意念；二、說真實或虛假的妄語；三、懷有破壞之心；四、事先破壞不和諧的意圖；五、作（做了）；六、不作相（沒做）；七、無作相（沒有做），這些都屬於兩舌的口業。不善意是指與不善業和煩惱心相應的意念。說真實或虛假的妄語，是指知道他人心中所想，爲了破壞而說真實或虛假的話，破壞他人的心，因為事先的破壞導致沒有和諧之心，因為產生惡意而引發自身的不善之法，這就是兩舌。『作不作相』和『無作相』的情況，如同前面殺生中的描述。

有人說：破壞沒有作業，兩舌中沒有像爲了破壞僧團（sangha，佛教僧團）的兩舌，如果說在如來（Tathagata，佛陀的稱號）面前不能破壞，那麼就不能構成破壞僧團的惡業。這樣，不破壞就不算遠離兩舌的業。

惡口者，惡口有七種：一、依不善意；二、產生惱亂之心；三、依亂心；四、用惡語辱罵他人；五、作（做了）；六、

【English Translation】『Those who think of concealing』 (起覆藏想者), conceal real events, and speak differently in different situations. 『Acting or not acting』 (作不作相) and 『non-acting』 (無作相) are as described in the previous section on killing.

Some say that bodily gestures and remaining silent during the uposatha (布薩, Buddhist day of observance) are falsehoods, and that actions performed through body and mind are also falsehoods. Although this is said, the meaning is not so. Why? Because actions have different forms. Different forms refer to the different forms of bodily, verbal, and mental actions. Therefore, verbal action is not the embodiment of bodily and mental actions, but it operates in the world based on the original verbal action. The matter of verbal action is demonstrated through bodily action, which is called not performing verbal action, but verbal action is still established. If a bhikkhu (比丘, Buddhist monk) does not speak during the uposatha, verbal action is still established. Why? Because the precepts are established based on verbal action, because one has previously vowed: 『I will not do such and such a thing in the Dharma, and I will do such and such a thing.』 And if that person has such a resolve beforehand but then remains silent and does not speak, that person violates the original resolve, and therefore commits the verbal action of falsehood.

Those who abstain from divisive speech (兩舌者), divisive speech has seven types: 1. Generating unkind intentions; 2. Speaking truthful or false falsehoods; 3. Having a destructive mind; 4. Preemptively destroying intentions of disharmony; 5. Acting; 6. Not acting; 7. Non-acting. These are all considered verbal actions of divisive speech. Unkind intention refers to intentions that correspond to unkind actions and afflictive minds. Speaking truthful or false falsehoods refers to knowing what others are thinking and speaking truthfully or falsely in order to destroy them, destroying others' minds, because the preemptive destruction leads to a lack of harmony, and because generating malice leads to one's own unkind actions. 『Acting or not acting』 and 『non-acting』 are as described in the previous section on killing.

Some say that destruction has no action, and that there is no divisive speech like that of destroying the sangha (僧團, Buddhist monastic community). If it is said that one cannot destroy in the presence of the Tathagata (如來, title of the Buddha), then one cannot commit the evil action of destroying the sangha. Thus, not destroying is not abstaining from the action of divisive speech.

Harsh speech (惡口者) has seven types: 1. Based on unkind intention; 2. Generating a disturbing mind; 3. Based on a disturbed mind; 4. Speaking harsh words to insult others; 5. Acting; 6.

、不作相；七者、無作相，是等名為惡口口業。依不善意者，口說惡言令他聞者能生苦惱。起惱亂心者，但起惱亂心不起安隱心，若為安隱心，雖惡口說無惱亂罪。依亂心者，起如是心隨他聞時亂，以不亂作惡心說。作、不作相、無作相者，如前殺生中說。

「遠離綺語者，綺語有七種：一者、依不善意；二者、無義；三者、非時；四者、惡法相應；五者、作；六者、不作相；七者、無作相。遍一切惡口，是等名為綺語口業。依不善意者，依欲界修道煩惱心相應，說名為綺語。無義者，離實義故。非時者，語雖有義而非時說，亦成綺語；又有時說，于大眾中為自在人說亦成綺語。惡法相應者，謂一切戲話非法歌舞等，一切不與善法相應者皆是綺語。作、不作相、無作相者，如前殺生中說。

「貪者，為愛心所纏，欲得他人錢財。為愛心貪心之所堅縛求他人自在，是名貪相應知。

「瞋者，於他眾生起于噁心，欲打害等，大慈悲心相違是名為瞋。眾生者，離非眾生事故。他者，離自身事故。言他眾生瞋者，於他眾生起于噁心。害者，無慈心。打者，無悲心，以欲斷命故。又打者，以鞭杖土石等能生苦惱皆名為打。慈悲相違者，欲斷他命，慈心相違；打者，悲心相違，如是等是名瞋相應知。

「

【現代漢語翻譯】現代漢語譯本『不作相』；第七，『無作相』。這些都叫做惡口口業。『依不善意者』，指口說惡言，使聽者心生苦惱。『起惱亂心者』，指只生惱亂心，不生安穩心；如果爲了安穩他人，即使說了惡口，也沒有惱亂罪。『依亂心者』，指生起這樣的心：希望他人聽聞時感到慌亂，以不希望他人不慌亂的噁心而說。『作相』、『不作相』、『無作相』，如同前面殺生中所說。

『遠離綺語者』，綺語有七種：第一，『依不善意』；第二，『無義』；第三，『非時』；第四，『惡法相應』；第五，『作』；第六，『不作相』；第七，『無作相』。遍一切惡口，這些都叫做綺語口業。『依不善意者』，指依欲界修道煩惱心相應，所說的話叫做綺語。『無義者』，指遠離真實意義。『非時者』，指說的話雖然有意義，但不是在適當的時候說，也構成綺語；又有時機合適，但在大眾之中為自在的人說，也構成綺語。『惡法相應者』，指一切戲話、非法歌舞等，一切不與善法相應的都屬於綺語。『作相』、『不作相』、『無作相』，如同前面殺生中所說。

『貪者』，指被愛心所纏縛，想要得到他人的錢財。爲了愛心和貪心而牢固地束縛，追求他人的自在，這叫做貪相應知。

『瞋者』，指對其他眾生生起噁心，想要打罵傷害等，與大慈悲心相違背，這叫做瞋。『眾生者』，指遠離非眾生的事物。『他者』，指遠離自身的事物。說『他眾生瞋者』，指對於其他眾生生起噁心。『害者』，指沒有慈心。『打者』，指沒有悲心，因為想要斷絕其性命。又『打者』，指用鞭杖、土石等能夠使人產生痛苦煩惱的都叫做打。『慈悲相違者』，指想要斷絕他人性命，與慈心相違背；打罵他人，與悲心相違背，像這些都叫做瞋相應知。

【English Translation】 English version 『Not doing aspect』; seventh, 『No doing aspect』. These are called evil speech karma. 『Relying on unwholesome intention』 refers to speaking evil words that cause suffering to the listener. 『Arising disturbing mind』 refers to only arising a disturbing mind, not a peaceful mind; if it is for the sake of pacifying others, even if evil words are spoken, there is no offense of disturbance. 『Relying on a disturbed mind』 refers to arising such a mind: hoping that others will be disturbed when they hear it, and speaking with the evil intention of not wanting others to be undisturbed. 『Doing aspect』, 『Not doing aspect』, 『No doing aspect』 are as described in the previous section on killing.

『Abstaining from frivolous speech』 refers to seven types of frivolous speech: first, 『Relying on unwholesome intention』; second, 『Meaningless』; third, 『Untimely』; fourth, 『Associated with evil dharmas』; fifth, 『Doing』; sixth, 『Not doing aspect』; seventh, 『No doing aspect』. Pervading all evil speech, these are called frivolous speech karma. 『Relying on unwholesome intention』 refers to speaking words that are associated with the afflictions of cultivating the path in the desire realm, which are called frivolous speech. 『Meaningless』 refers to being devoid of real meaning. 『Untimely』 refers to speaking words that, although meaningful, are not spoken at the appropriate time, which also constitutes frivolous speech; also, speaking at the right time, but speaking to a free person in a crowd, also constitutes frivolous speech. 『Associated with evil dharmas』 refers to all frivolous talk, unlawful singing and dancing, etc., and everything that is not associated with wholesome dharmas is frivolous speech. 『Doing aspect』, 『Not doing aspect』, 『No doing aspect』 are as described in the previous section on killing.

『Greed』 refers to being entangled by the mind of love, desiring to obtain the wealth of others. Being firmly bound by love and greed, seeking the freedom of others, this is called greed.

『Anger』 refers to arising an evil mind towards other sentient beings, desiring to beat and harm them, which is contrary to great compassion, this is called anger. 『Sentient beings』 refers to being apart from non-sentient things. 『Others』 refers to being apart from oneself. Saying 『anger towards other sentient beings』 refers to arising an evil mind towards other sentient beings. 『Harming』 refers to lacking a compassionate mind. 『Beating』 refers to lacking a merciful mind, because one wants to end their life. Also, 『beating』 refers to using whips, sticks, earth, stones, etc., that can cause suffering and distress, all of which are called beating. 『Contrary to compassion and mercy』 refers to wanting to end the life of others, which is contrary to compassion; beating others is contrary to mercy, and these are called anger.

邪見者，于施等中見無施等。此明何義？于施中見無施，于與中見無與，于舍中見無舍，如是等見名為邪見。」

問曰：「云何如是名為邪見？又施與舍三句有何差別？」

答曰：「施者正心施與福田非福田，與者亦正心施與福田非福田，舍者但正心施與福田。又言：見無施者，見所施不清凈故。又言：見無與者，謗無施主功德故。又言：見無舍者，謗無受者功德故。如是不正見皆慳人相，以見富人慳惜貧者能捨，此人起如是心。若實有施者，慳人不應富。何以故？以其先世習慳來久故。復生疑心，此能施主不應貧窮。何以故？以其先世習施來久故。彼人雖生如是邪見，而義不如是。」

問曰：「若爾，此義云何？」

答曰：「彼人過去雖久習慳，而忽值遇清凈福田，于彼田中少行佈施，是故獲得今身富報，以習成性慳猶不捨。貧能施者，此復云何？彼人過去于非福田無信心故、不至心故、為名稱故、為求事故、求尊重故，彼人能施，以是義故不得富報，習施來故今猶能捨。無善行惡行者，此依自身見常無常起於過相。無善惡行業果報者，彼人見有行善者受苦、行惡者受樂，是故彼人生如是心，苦樂果報自然而有非從因緣。無此世他世者，彼人心見即此世滅，以不見更生故，此人起心言無後

【現代漢語翻譯】現代漢語譯本：『邪見』是指在佈施等行為中，認為沒有佈施等善行。這是什麼意思呢？認為佈施中沒有佈施，給予中沒有給予，捨棄中沒有捨棄，像這樣的見解就叫做『邪見』。

有人問：『為什麼這樣的見解被稱為『邪見』？而且，佈施、給予、捨棄這三個詞有什麼區別？』

回答說：『『施』是指以正直的心，佈施給福田（指值得佈施的對象，如僧侶）或非福田（指不值得佈施的對象）；『與』也是指以正直的心，給予福田或非福田；『舍』則是指僅僅以正直的心，施與福田。此外，說『認為沒有佈施』，是因為認為所佈施的東西不乾淨。說『認為沒有給予』，是因為誹謗施主的功德。說『認為沒有捨棄』，是因為誹謗接受佈施者的功德。像這樣不正的見解都是慳吝之人的表現，因為他們看到富人吝嗇，而窮人卻能施捨，這個人就產生了這樣的想法：如果真的有佈施，那麼慳吝的人不應該富有。為什麼呢？因為他們前世長期習慣於慳吝。又產生懷疑，認為這個能佈施的人不應該貧窮。為什麼呢？因為他們前世長期習慣於佈施。這個人雖然產生了這樣的邪見，但道理並不是這樣的。』

有人問：『如果這樣，那道理是什麼呢？』

回答說：『那個人過去雖然長期習慣於慳吝，但忽然遇到清凈的福田，在那塊田中稍微行了佈施，因此獲得了今生富有的果報，但由於習性難改，慳吝的習氣仍然沒有捨棄。貧窮卻能施捨的人，這又是什麼原因呢？那個人過去對於非福田沒有信心，不至誠，爲了名聲，爲了求取利益，爲了求得尊重，那個人雖然能施捨，因為這個原因，所以沒有得到富有的果報，但由於習慣於佈施，所以今生仍然能夠捨棄。』『沒有善行惡行』，這是指依據自身，認為事物是常或無常，從而產生過失。『沒有善惡行業果報』，那個人看到有行善的人遭受痛苦，行惡的人享受快樂，因此那個人產生這樣的想法，認為苦樂的果報是自然而有的，不是從因緣產生的。『沒有此世他世』，那個人心裡認為人在此世滅亡，因為沒有看到來世的再生，這個人就產生這樣的想法，認為沒有來世。

【English Translation】 English version: 'Wrong view' is to see no giving, etc., in giving, etc. What does this mean? To see no giving in giving, no bestowing in bestowing, no relinquishing in relinquishing; such views are called 'wrong view.'

Someone asks: 'Why is it called 'wrong view' in this way? And what is the difference between the three terms: giving, bestowing, and relinquishing?'

The answer is: 'Giving' refers to giving with a correct mind to fields of merit (those worthy of giving, such as monks) or non-fields of merit (those not worthy of giving); 'bestowing' also refers to giving with a correct mind to fields of merit or non-fields of merit; 'relinquishing' refers only to giving with a correct mind to fields of merit. Furthermore, to say 'seeing no giving' is because one sees that what is given is not pure. To say 'seeing no bestowing' is because one slanders the merit of the giver. To say 'seeing no relinquishing' is because one slanders the merit of the receiver. Such incorrect views are all characteristics of stingy people, because they see rich people being stingy and poor people being able to give, and this person then has this thought: If there really is giving, then stingy people should not be rich. Why is that? Because they have long been accustomed to stinginess in their past lives. They also become doubtful, thinking that this giver should not be poor. Why is that? Because they have long been accustomed to giving in their past lives. Although that person has such wrong views, the principle is not like that.'

Someone asks: 'If that's the case, then what is the principle?'

The answer is: 'Although that person was long accustomed to stinginess in the past, they suddenly encountered a pure field of merit and performed a small act of giving in that field, and therefore obtained the reward of wealth in this life, but because habits are hard to change, the habit of stinginess has not yet been relinquished. As for the poor person who is able to give, what is the reason for this? In the past, that person had no faith in non-fields of merit, was not sincere, did it for fame, for seeking benefits, for seeking respect; that person was able to give, and for this reason, they did not obtain the reward of wealth, but because they were accustomed to giving, they are still able to relinquish in this life.' 'No good deeds or bad deeds' refers to relying on oneself and considering things as permanent or impermanent, thereby giving rise to faults. 'No karmic retribution for good or bad deeds' refers to that person seeing that those who do good suffer and those who do evil enjoy happiness, and therefore that person has this thought, believing that the results of suffering and happiness are natural and not caused by conditions. 'No this life or next life' refers to that person thinking in their heart that people perish in this life, and because they do not see rebirth in the next life, this person then has this thought, believing that there is no next life.

世。彼人復生是心，實無有我；若有我者，世間則無化生眾生，以不觀察十二因緣故。復生疑心，一切男女為自樂故而行淫慾，不為生我，我依自業於此中生，如濕生眾生依濕地生，濕地非是眾生父母，我亦如是。又見羅漢求冷求熱求飲食等，便謂世間無阿羅漢。何以故？以阿羅漢有愛心故，彼人自無修行等力，是故不能斷諸煩惱，便謂世間無阿羅漢。」

問曰：「應說離殺生義。以何義故得名為離？為有可殺事故得名為離、為無可殺事故而名為離？若有可殺事故名為離者，離義不成。何以故？以作習果成故，云何而言離於殺生？若無可殺事故名為離者，則無離殺生福，如無兔角可以割截，則亦無有離割截義。又言離殺生者，名為不殺生事，不捨攝眾生事。」

答曰：「以受不殺生法，依本受心有力故，不作彼殺生惡事，以受離殺生法，以起善法，是故離殺生，不離攝取眾生。」

問曰：「為于可殺眾生邊離殺生、為于不可殺眾生邊離殺生、為于可殺不可殺眾生邊離殺生？」

答曰：「于可殺不可殺眾生邊離殺生。何以故？以起噁心不休息故，是故名為離於殺生。此明何義？若於可殺眾生邊離殺生，不可殺眾生邊不離殺生者，離義不成。此復何義？以離可殺眾生邊罪，成不可殺眾生邊福。以

【現代漢語翻譯】現代漢語譯本那個人又產生這樣的想法：實際上沒有『我』（ātman），如果真有『我』，世間就不會有化生（upapāduka）的眾生，因為他們不觀察十二因緣（dvādaśāṅga-pratītyasamutpāda）的緣故。他們又產生懷疑，認為一切男女爲了自己的快樂而行淫慾，不是爲了生『我』，『我』依靠自己的業（karma）在此中出生，就像濕生（saṃsvedaja）的眾生依靠潮濕的土地而生，潮濕的土地不是眾生的父母，『我』也是這樣。他們又看見阿羅漢（arhat）尋求冷、尋求熱、尋求飲食等，就認為世間沒有阿羅漢。為什麼呢？因為他們認為阿羅漢有愛心（sneha）的緣故。這些人自己沒有修行等力量，所以不能斷除各種煩惱（kleśa），就認為世間沒有阿羅漢。』

問：『應該說說遠離殺生的意義。因為什麼意義而得名為遠離？是因為有可以殺的事物而得名為遠離，還是因為沒有可以殺的事物而得名為遠離？如果有可以殺的事物而得名為遠離，那麼遠離的意義就不能成立。為什麼呢？因為造作的習氣和果報已經形成，怎麼能說遠離了殺生呢？如果沒有可以殺的事物而得名為遠離，那麼就沒有遠離殺生的福德，就像沒有兔角可以割截，那麼也就沒有遠離割截的意義。又說遠離殺生，是指不做殺生的事，不捨棄攝受眾生的事。』

答：『因為受持不殺生的戒法，依靠最初受戒的心有力量的緣故，不做那殺生的惡事，因為受持遠離殺生的戒法，因為生起善法，所以是遠離殺生，而不是遠離攝取眾生。』

問：『是在可以殺的眾生這邊遠離殺生，還是在不可以殺的眾生這邊遠離殺生，還是在可以殺和不可以殺的眾生這邊遠離殺生？』

答：『在可以殺和不可以殺的眾生這邊都遠離殺生。為什麼呢？因為生起噁心就不會停止的緣故，所以名為遠離殺生。這說明什麼意義呢？如果只在可以殺的眾生這邊遠離殺生，在不可以殺的眾生這邊不遠離殺生，那麼遠離的意義就不能成立。這又說明什麼意義呢？因為遠離了可以殺的眾生這邊的罪過，成就了不可以殺的眾生那邊的福德。

【English Translation】 English version That person again generates this thought: 『In reality, there is no 『self』 (ātman); if there truly were a 『self』, there would be no spontaneously born (upapāduka) beings in the world, because they do not observe the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda).』 They again generate doubt, thinking that all men and women engage in sexual activity for their own pleasure, not to give birth to 『me』; 『I』 am born here relying on my own karma, just as moisture-born (saṃsvedaja) beings are born relying on moist ground; the moist ground is not the parents of the beings, and 『I』 am the same.』 They also see Arhats (arhat) seeking cold, seeking heat, seeking food and drink, and then think that there are no Arhats in the world. Why? Because they think that Arhats have affection (sneha). These people themselves do not have the power of practice, so they cannot cut off various afflictions (kleśa), and then they think that there are no Arhats in the world.』

Question: 『One should speak of the meaning of abstaining from killing. By what meaning is it called abstaining? Is it called abstaining because there are things that can be killed, or is it called abstaining because there are no things that can be killed? If it is called abstaining because there are things that can be killed, then the meaning of abstaining cannot be established. Why? Because the habits and consequences of actions have already been formed, how can it be said that one abstains from killing? If it is called abstaining because there are no things that can be killed, then there is no merit from abstaining from killing, just as there are no rabbit horns that can be cut off, then there is also no meaning of abstaining from cutting. Furthermore, to abstain from killing means not doing the act of killing, and not abandoning the act of embracing beings.』

Answer: 『Because one upholds the precept of not killing, relying on the power of the initial mind of taking the precept, one does not do the evil deed of killing. Because one upholds the precept of abstaining from killing, because one generates good dharmas, therefore it is abstaining from killing, not abstaining from embracing beings.』

Question: 『Is it abstaining from killing with regard to beings that can be killed, or is it abstaining from killing with regard to beings that cannot be killed, or is it abstaining from killing with regard to beings that can and cannot be killed?』

Answer: 『It is abstaining from killing with regard to beings that can and cannot be killed. Why? Because if evil thoughts arise, they will not cease, therefore it is called abstaining from killing. What meaning does this clarify? If one only abstains from killing with regard to beings that can be killed, and does not abstain from killing with regard to beings that cannot be killed, then the meaning of abstaining cannot be established. What meaning does this further clarify? Because one abstains from the sins related to beings that can be killed, one accomplishes merit related to beings that cannot be killed.

是義故，于可殺眾生邊、于不可殺眾生邊成離殺生福。若不如是，不得言離殺生事，不成舍殺生事，不受殺生事，應得離殺生事。若不如是，不受應是離，受應是不離。」

問曰：「要依現在陰界入邊得離殺生，非過去未來？」

答曰：「若如向問答者，不成離殺生義。」

問曰：「應說離殺生等有幾種離？」

答曰：「有三種離：一者、成；二者、依；三者、起。依者、成者，殺生、惡口依眾生以瞋心成，偷盜、邪淫依資生以貪心成，妄語、兩舌、綺語依名字以貪心成，邪見依色以癡心成。

「起者，十不善業道一切皆從貪瞋癡起。依貪心故起殺生者，貪心殺生或為皮肉筋骨齒角錢財等故，斷眾生命。或為自身、為所愛者，一一具足三事。依瞋心故起殺生者，以瞋心故殺害怨家及殺怨所愛人，是名依瞋心故起于殺生。依癡心故起殺生者，如有人言：殺蛇蝎等雖殺無罪。何以故？以生眾生諸苦惱故。又有人言：若殺獐鹿水牛羊等，無有罪報。何以故？以是眾生業所感故。又波羅斯等言：殺老父母及重病者，則無罪報。如是等名依癡心故起于殺生。

「依貪心故起偷盜者，以須如是如是物故，取如是如是物，或為自身或為他身或為飲食，是名依貪心故起于偷盜。依瞋心故起偷盜者

【現代漢語翻譯】現代漢語譯本：因此，對於可以殺害的眾生和不可以殺害的眾生，都能成就遠離殺生的福德。如果不是這樣，就不能說是遠離了殺生的行為，不能成就捨棄殺生的行為，不能接受殺生的行為，卻應該得到遠離殺生的福德。如果不是這樣，那麼接受就應該是遠離，接受就應該是不遠離了。

問：一定要依靠現在的陰、界、入（陰指五陰，界指十八界，入指十二入，都是佛教對世界構成的分析）才能遠離殺生，而不是過去和未來？

答：如果像你這樣問答，就不能成就遠離殺生的意義。

問：應該說遠離殺生等有幾種遠離？

答：有三種遠離：一是成就，二是依止，三是生起。依止和成就方面，殺生、惡口依止眾生以嗔恨心成就，偷盜、邪淫依止資生以貪心成就，妄語、兩舌、綺語依止名字以貪心成就，邪見依止色以癡心成就。

生起方面，十不善業道一切都從貪、嗔、癡生起。依止貪心而生起殺生，因為貪心殺生，或者爲了皮、肉、筋、骨、齒、角、錢財等，斷絕眾生的性命。或者爲了自身、爲了所愛的人，一一都具備這三件事。依止嗔恨心而生起殺生，因為嗔恨心殺害怨家以及殺害怨家所愛的人，這叫做依止嗔恨心而生起殺生。依止愚癡心而生起殺生，比如有人說：殺蛇、蝎等即使殺了也沒有罪。為什麼呢？因為它們使眾生產生諸多的苦惱。又有人說：如果殺獐、鹿、水牛、羊等，沒有罪報。為什麼呢？因為這些眾生是業力所感。又有波羅斯（Paros，外道）等人說：殺年老的父母以及重病的人，就沒有罪報。像這些都叫做依止愚癡心而生起殺生。

依止貪心而生起偷盜，因為需要這樣這樣的東西，所以拿取這樣這樣的東西，或者爲了自身，或者爲了他人，或者爲了飲食，這叫做依止貪心而生起偷盜。依止嗔恨心而生起偷盜

【English Translation】 English version: Therefore, regarding beings that can be killed and beings that cannot be killed, one can achieve the merit of abstaining from killing. If it is not so, then it cannot be said that one has abstained from the act of killing, one cannot accomplish the act of abandoning killing, one cannot receive the act of killing, yet one should obtain the merit of abstaining from killing. If it is not so, then receiving should be abstaining, and receiving should be not abstaining.

Question: Is it necessary to rely on the present skandhas (five aggregates), realms (eighteen realms), and entrances (twelve entrances) to abstain from killing, and not the past and future?

Answer: If the question and answer are like this, then the meaning of abstaining from killing cannot be achieved.

Question: How many kinds of abstaining should be said to exist, such as abstaining from killing?

Answer: There are three kinds of abstaining: first, accomplishment; second, reliance; third, arising. Regarding reliance and accomplishment, killing and harsh speech are accomplished by relying on beings with hatred; stealing and sexual misconduct are accomplished by relying on resources with greed; false speech, divisive speech, and frivolous speech are accomplished by relying on names with greed; and wrong views are accomplished by relying on form with ignorance.

Regarding arising, all ten unwholesome paths of action arise from greed, hatred, and ignorance. Arising from killing due to greed, one kills out of greed, either for skin, flesh, tendons, bones, teeth, horns, money, etc., severing the lives of beings. Or for oneself, or for loved ones, each fully possessing these three things. Arising from killing due to hatred, one kills enemies and those loved by enemies out of hatred, this is called arising from killing due to hatred. Arising from killing due to ignorance, for example, some say: killing snakes, scorpions, etc., is not a sin even if they are killed. Why? Because they cause many sufferings for beings. Others say: if one kills deer, water buffalo, sheep, etc., there is no retribution. Why? Because these beings are affected by karma. Also, the Paros (Paros, heretics) and others say: killing elderly parents and those with serious illnesses is not sinful. These are called arising from killing due to ignorance.

Arising from stealing due to greed, because one needs such and such things, one takes such and such things, either for oneself, or for others, or for food, this is called arising from stealing due to greed. Arising from stealing due to hatred

，于瞋人邊及瞋人所愛偷盜彼物，是名依瞋心故起于偷盜。依癡心故起偷盜者，如婆羅門言：『一切大地諸所有物唯是我有。何以故？以彼國王先施我故，以我無力故為余姓奪我受用，是故我取即是自物不名偷盜。』而彼癡人生是心故有是偷盜，是名依癡心故起于偷盜。

「依貪心故起邪淫者，謂于眾生起貪染心不如實修行，是名依貪心故起于邪淫。依瞋心故起邪淫者，於他守護若自護若他護資生，依瞋心故起不如實修行，如怨家妻邊及怨所愛人妻邊，是名依瞋心故起于邪淫。依癡心故起邪淫者，如有人言：譬如碓臼、熟華、熟果、飲食河水及道路等女人，如是邪淫無罪。又如波羅斯等邪淫母等，是名依癡心故起于邪淫、妄語。

「貪心生者，依貪心起瞋心生者，依瞋心起癡心生者，依癡心起如是兩舌惡口綺語皆亦如是。應知貪依貪心起者，依貪結生次第二心現前，如是名為依貪心起，依瞋結生名為依瞋心起，依癡結生名為依癡心起，如貪瞋與邪見，皆亦如是應知。」◎

◎問曰：「何故不說作、不作相、無作相，決定何業中有、何業中無？」

答曰：「唯除邪淫，餘六業道中悉皆不定。此義云何？若自作者成就作業及無作業。若使他作，唯有不作、不得有作。于邪淫中決定有作，不得有不

【現代漢語翻譯】現代漢語譯本：對於嗔恨的人，以及從嗔恨之人所喜愛之物處偷盜，這被稱為依嗔心而起的偷盜。依癡心而起的偷盜，例如婆羅門說：『一切大地上的所有物品都唯獨屬於我。為什麼呢？因為國王先前已經佈施給我了，因為我沒有力量，所以被其他姓氏的人奪取了我的受用，因此我拿取就是拿取自己的東西，不叫做偷盜。』而那些愚癡的人產生這種想法，因此有了這種偷盜，這被稱為依癡心而起的偷盜。依貪心而起的邪淫，是指對於眾生生起貪染之心，不如實地修行，這被稱為依貪心而起的邪淫。依嗔心而起的邪淫，是指對於他人守護的、自己守護的或者他人守護的資生之物，依嗔心而起不如實的修行，例如在怨家的妻子身邊，以及怨家所喜愛的女人身邊，這被稱為依嗔心而起的邪淫。依癡心而起的邪淫，例如有人說：譬如碓臼、成熟的花朵、成熟的果實、飲食、河水以及道路等等，女人也是如此，這樣的邪淫沒有罪過。又如波羅斯等的邪淫行為，這被稱為依癡心而起的邪淫、妄語。貪心生起，是依貪心而起；嗔心生起，是依嗔心而起；癡心生起，是依癡心而起。像這樣，兩舌、惡口、綺語也都是如此。應當知道，貪依貪心而起，是依貪結生起，次第第二心現前，像這樣名為依貪心而起，依嗔結生起名為依嗔心而起，依癡結生起名為依癡心而起，如貪、嗔與邪見，都應當這樣理解。問：『為什麼不說作相、不作相、無作相，如何決定什麼業中有作相，什麼業中沒有作相？』答：『除了邪淫，其餘六種業道中都不能確定。這是什麼意思呢？如果自己做，就成就作業和無作業。如果使他人做，就只有不作，不會有作。在邪淫中，決定有作，不會有不作。』

【English Translation】 English version: Stealing from someone who is angry, or stealing something beloved by an angry person, is called stealing arising from anger. Stealing arising from delusion is like what the Brahmins say: 'All things on the great earth belong solely to me. Why? Because the king previously gave them to me. Because I am powerless, people of other surnames have taken away my enjoyment. Therefore, my taking is taking what is my own and is not called stealing.' And those deluded people have this thought, and therefore there is this stealing. This is called stealing arising from delusion. Sexual misconduct arising from greed refers to generating greedy and defiled thoughts towards sentient beings and not practicing truthfully. This is called sexual misconduct arising from greed. Sexual misconduct arising from anger refers to not practicing truthfully due to anger towards things protected by others, protected by oneself, or resources protected by others. For example, being near the wife of an enemy or a woman beloved by an enemy. This is called sexual misconduct arising from anger. Sexual misconduct arising from delusion is like someone saying: 'For example, a mortar and pestle, ripe flowers, ripe fruits, food and drink, river water, and roads, and women are like these. Such sexual misconduct is not a sin.' Also, like the evil sexual conduct of the Pārasikas (Persians) and others. This is called sexual misconduct and false speech arising from delusion. Greed arises, arising from greed; anger arises, arising from anger; delusion arises, arising from delusion. Likewise, double-tongued speech, harsh speech, and frivolous speech are all like this. It should be known that greed arises from greed, arising from the bond of greed, with the second mind arising in sequence. Thus, it is called arising from greed. Arising from the bond of anger is called arising from anger. Arising from the bond of delusion is called arising from delusion. Just as with greed, anger, and wrong views, it should all be understood in this way. Question: 'Why are the characteristics of 'doing,' 'not doing,' and 'non-doing' not discussed? How is it determined which actions have 'doing' and which do not?' Answer: 'Except for sexual misconduct, the other six paths of action are all uncertain. What does this mean? If one does it oneself, one accomplishes both 'doing' and 'non-doing.' If one causes another to do it, there is only 'not doing,' and there cannot be 'doing.' In sexual misconduct, there is definitely 'doing,' and there cannot be 'not doing.'

作。何以故？以此邪淫畢竟自作，無使他作。是故經言：『頗有非身作業，而得成就殺生罪不？』答言：『有。口使人作成就殺罪。』又問：『頗有非口業作，而得成就妄語罪不？』答言：『有。以身業作，成就口業妄語之罪。』又問：『頗有非身業作非口業作，而得成就身口業不？』答言：『有。以依仙人瞋心故，以唯欲界色身善業道中畢竟有作及以無作，禪無漏戒無無作戒。何以故？以依心故。中間禪不定，若深厚心、畢竟恭敬心作身口業，成就作業及無作業。若深厚結使心起身口業，亦成就作業及無作業。若非深厚心、非畢竟恭敬心造身口業，唯有作業、無無作業。若非深厚結使心發身口業，亦唯有作業、無無作業，而方便作業心還悔者，唯有作業、無無作業。』」

問曰：「于業道中何者是前眷屬？何者是后眷屬？」

答曰：「若起殺生方便，如屠兒捉羊，或以物買將詣屠所，始下一刀或二三刀，羊命未斷，所有惡業名前眷屬。隨下何刀斷其命根，即彼念時所有作業及無作業，是等皆名根本業道。次後所作身行作業，是名殺生后眷屬業，乃至綺語皆亦如是應知。自余貪瞋邪見等中無前眷屬，以初起心即時成就根本業道故。

「又身口意十不善業道，一切皆有前後眷屬。此義云何？如人起心

【現代漢語翻譯】現代漢語譯本：作。什麼原因呢？因為這種邪淫終究是自己做的，沒有使喚他人做的。所以經書上說：『有沒有不是身體造作，而能成就殺生罪的呢？』回答說：『有。通過口頭指使他人完成殺生罪。』又問：『有沒有不是口頭造作，而能成就妄語罪的呢？』回答說：『有。通過身體的行動，成就口頭妄語的罪。』又問：『有沒有不是身體造作也不是口頭造作，而能成就身口業的呢？』回答說：『有。因為依靠仙人的嗔恨心。因為只有欲界色身的善業道中，終究有有作和無作，禪定和無漏戒沒有無作戒。』什麼原因呢？因為依靠心念的緣故。中間禪定不確定，如果以深厚的心、極其恭敬的心造作身口業，就能成就作業和無作業。如果以深厚的煩惱心起身口業，也能成就作業和無作業。如果不是以深厚的心、不是以極其恭敬的心造作身口業，只有作業，沒有無作業。如果不是以深厚的煩惱心引發身口業，也只有作業，沒有無作業，而以方便之法造作業後心生後悔的，也只有作業，沒有無作業。

問：『在業道中，什麼是前眷屬？什麼是后眷屬？』

答：『如果生起殺生的方便，比如屠夫捉羊，或者用東西買來帶到屠宰場，剛開始下一刀或兩三刀，羊的性命還沒斷絕，所有惡業名為前眷屬。隨著哪一刀斷絕了它的命根，就在那個念頭時，所有的作業和無作業，這些都名為根本業道。此後所做的身體行為作業，這名為殺生的后眷屬業，乃至綺語都應該這樣理解。其餘的貪嗔邪見等中沒有前眷屬，因為最初生起心念時，就立即成就了根本業道。』

『又身口意十不善業道，一切都有前後眷屬。這道理是什麼呢？比如人起心

【English Translation】 English version: Action. Why is that? Because this act of sexual misconduct is ultimately self-made, with no one else made to do it. Therefore, the sutra says: 'Is there any action not done by the body, yet one can achieve the sin of killing?' The answer is: 'Yes. By verbally instructing others to complete the sin of killing.' Again, it is asked: 'Is there any action not done by the mouth, yet one can achieve the sin of false speech?' The answer is: 'Yes. By actions of the body, one achieves the sin of false speech through the mouth.' Again, it is asked: 'Is there any action not done by the body nor done by the mouth, yet one can achieve the karma of body and speech?' The answer is: 'Yes. Because it relies on the anger of a hermit. Because only in the realm of desire and form, within the path of wholesome karma, there is ultimately action and non-action. In meditative absorption (dhyana) and undefiled precepts, there are no precepts of non-action.' Why is that? Because it relies on the mind. Intermediate dhyana is uncertain; if with a profound mind, an utterly respectful mind, one creates karma of body and speech, one achieves both action and non-action. If with a profound mind of defilements, one initiates karma of body and speech, one also achieves both action and non-action. If not with a profound mind, nor with an utterly respectful mind, one creates karma of body and speech, there is only action, no non-action. If not with a profound mind of defilements, one initiates karma of body and speech, there is only action, no non-action. And for those who, having created karma through expedient means, then regret it, there is only action, no non-action.'

Question: 'Within the path of karma, what are the prior retinue and what are the subsequent retinue?'

Answer: 'If one initiates the means of killing, such as a butcher seizing a sheep, or buying it and taking it to the slaughterhouse, and begins to make one or two or three cuts, but the sheep's life is not yet severed, all the evil karma is called the prior retinue. Whichever cut severs its life-root, at that very moment, all actions and non-actions are called the fundamental path of karma. The subsequent bodily actions performed thereafter are called the subsequent retinue karma of killing, and so it should be understood even up to frivolous speech. In the remaining [paths of karma] such as greed, hatred, and wrong views, there is no prior retinue, because the moment the thought arises, the fundamental path of karma is immediately accomplished.'

'Furthermore, all ten unwholesome paths of karma of body, speech, and mind have both prior and subsequent retinues. What is the meaning of this? For example, when a person initiates a thought

欲斷此眾生命因，復更斷餘眾生命，如欲祭天殺害眾生，即奪他物慾殺彼人復淫其妻，生如是心還使彼妻自殺夫主，復以種種斗亂言說破彼親屬，無時非實于彼物中生於貪心，即于彼人復生瞋心，為殺彼人故生如是邪見，增長邪見以斷彼命。復欲殺其妻男女等，如是次第具足十種不善業道，如是等業名前眷屬，一切十不善業道皆亦如是應知。又離善業道非方便修行，善業道是方便，以遠離根本故，及遠離方便故。言方便者，如彼沙彌欲受大戒，將詣戒場禮眾僧足，即請和上受持三衣，始作一白作第二白，如是悉皆名前眷屬。從第三白至羯磨竟所起作業，及彼念時起無作業，是等皆名根本業道。次說四依乃至不捨所受善行，身口作業及無作業，如是悉皆名后眷屬。」

問曰：「應說不善業道，於五道中何道具足、何道不具足？何道中多、何道中少？」

答曰：「地獄有五不善業道，兩舌、綺語、貪、瞋、邪見。此義云何？不殺害他故無殺生，無他護心是故無盜，無護女人故無邪淫，以無正心故無妄語，以常無有正念相故，無破壞心故無惡口，以常破壞故，依苦惱逼故有兩舌，有非時說故有綺語。貪瞋邪見以畢竟有故名為有，非是現有。以是義故，一處說有一處說無。如北郁單越無前六種、有後四種，以命定

【現代漢語翻譯】現代漢語譯本想要斷除眾生的生命之因，又進一步斷除其他眾生的生命，例如想要祭天而殺害眾生，就奪取他人的財物想要殺死那個人，並且姦淫他的妻子，產生這樣的心念，還使那個妻子自己殺死她的丈夫，又用各種挑撥離間的言語破壞他們的親屬關係，時時刻刻都對他們的財物產生貪心，並且對那個人產生嗔恨心，爲了殺死那個人而產生這樣的邪見，增長邪見以斷絕他的性命。又想要殺死他的妻子兒女等，像這樣次第具足十種不善業道，像這樣的業被稱為眷屬業，一切十不善業道都應當這樣理解。又遠離善業道就不是方便修行，善業道才是方便，因為遠離根本，以及遠離方便的緣故。所說的方便，例如那個沙彌想要受大戒，前往戒場禮拜眾僧的腳，就請和尚受持三衣，開始作一次白，作第二次白，像這樣全部都稱為眷屬。從第三次白到羯磨結束所產生的作業，以及他在念誦時產生的無作業，這些都稱為根本業道。接著說四依乃至不捨棄所受持的善行，身口作業以及無作業，像這樣全部都稱為后眷屬。

問：『應當說不善業道，在五道（地獄、餓鬼、畜生、人、天）中，哪一道具足，哪一道不具足？哪一道中多，哪一道中少？』

答：『地獄有五種不善業道，即兩舌（挑撥離間）、綺語（花言巧語）、貪（貪婪）、嗔（嗔恨）、邪見（不正的見解）。這是什麼意思呢？因為不殺害他人，所以沒有殺生；沒有保護他人的心，所以沒有盜竊；沒有保護女人，所以沒有邪淫；因為沒有正心，所以沒有妄語；因為常常沒有正念，沒有破壞心，所以沒有惡口；因為常常破壞，依靠苦惱的逼迫，所以有兩舌；因為有非時說，所以有綺語。貪、嗔、邪見因為畢竟存在，所以說是有，但不是現在顯現。因為這個緣故，一處說有，一處說無。例如北郁單越（Uttarakuru，四大部洲之一，以福報優厚著稱）沒有前六種，有後四種，因為壽命是註定的。

【English Translation】 English version To sever this cause of life for beings, and further sever the lives of other beings, such as desiring to sacrifice to the heavens by killing living beings, seizing the possessions of others to kill that person, and defiling his wife. Generating such thoughts, even causing that wife to kill her own husband, and using various divisive and disruptive words to break apart their family relationships. Constantly harboring greed for their possessions, and generating hatred towards that person. For the sake of killing that person, generating such wrong views, increasing wrong views to sever his life. Also desiring to kill his wife, children, and so on. In this way, fully possessing the ten unwholesome paths of action in sequence. Such actions are called 'retinue karma' (眷屬業, juàn shǔ yè). All ten unwholesome paths of action should be understood in the same way. Furthermore, being apart from the wholesome paths of action is not skillful practice; the wholesome paths of action are skillful, because of being apart from the root and being apart from the means. The 'means' refers to, for example, when a novice monk (沙彌, shā mí) desires to receive the full monastic precepts, he goes to the precept platform, bows at the feet of the monastic community, and requests the preceptor (和上, hé shàng) to receive the three robes. He begins by making the first announcement, then the second announcement. All of this is called the retinue. From the third announcement until the completion of the karma ritual (羯磨, jié mó), the actions that arise, and the non-actions that arise during the recitation, all of these are called the root path of action. Next, it speaks of the four reliances (四依, sì yī) and even not abandoning the wholesome practices that have been undertaken, the bodily and verbal actions, and the non-actions. All of this is called the subsequent retinue.

Question: 'It should be said regarding the unwholesome paths of action, which of the five realms (地獄, dì yù - hell; 餓鬼, è guǐ - hungry ghost; 畜生, chù shēng - animal; 人, rén - human; 天, tiān - deva) fully possesses them, and which does not? Which realm has more, and which has less?'

Answer: 'Hell possesses five unwholesome paths of action: divisive speech (兩舌, liǎng shé), frivolous speech (綺語, qǐ yǔ), greed (貪, tān), hatred (瞋, chēn), and wrong views (邪見, xié jiàn). What does this mean? Because there is no killing of others, there is no killing. Because there is no mind to protect others, there is no stealing. Because there is no protection of women, there is no sexual misconduct. Because there is no right mind, there is no false speech. Because there is constantly no right mindfulness, and no mind to destroy, there is no harsh speech. Because there is constant destruction, relying on the pressure of suffering, there is divisive speech. Because there is untimely speech, there is frivolous speech. Greed, hatred, and wrong views are said to exist because they ultimately exist, but they are not currently manifest. For this reason, in one place it is said to exist, and in another place it is said not to exist. For example, Uttarakuru (北郁單越, běi yù dān yuè, one of the four great continents, known for its abundant blessings) does not have the first six, but has the last four, because life is predetermined.'

故無有殺生，以無守護故無偷盜，無護女人故無邪淫。彼人慾受淫，欲樂時即捉女人將至樹下，若樹曲枝覆彼人者則行淫；欲受淫慾樂，若樹不覆，彼人慚愧即放而去。無誑他心故無妄語，以常定心故無兩舌，常柔軟語故無惡口，以有歌舞故有綺語，余意業者以畢竟有非是現有。

「又除郁單越，餘三天下受十業道，北郁單越亦離不善業道，畜生餓鬼欲界天中亦離受十業道，欲界中天離無受戒不善業道，雖天不殺天而天亦殺余道眾生。又有人言：天中亦有截手足等即時還生，若斷其頭若中間斷絕即死不生，亦有殺他盜他物等不善業道，色無色天中無不善業道。」

問曰：「不善業道于諸道中各有幾種？」

答曰：「地獄、北郁單越無貪無瞋亦無邪見，以畢竟有非是現有；餘三天下及欲界天離受法有受法。又欲界天有善無漏受法應知，畜生、餓鬼亦無受法，色界天中有受法，現前受善法攝取故。又彼處所有聖人生者，有依無漏善業道，無色界中唯有心業道，以成就業非是現有，色界天中雖覆成就非是現有。彼處所有聖人生者一切現有，以依無漏持戒力故。」

問曰：「應說十不善業道果及隨順因。」

答曰：「有三種果：一、果報果；二、習氣果；三、增上果。一一業道皆有三種。此義

【現代漢語翻譯】現代漢語譯本因此沒有殺生，因為沒有守護的緣故，沒有偷盜；因為沒有保護女人，所以沒有邪淫。那人想要行淫，想要快樂時，就抓住女人帶到樹下，如果樹的彎曲樹枝能遮蔽那人，就可行淫；如果樹不能遮蔽，那人感到慚愧就放她離開。因為沒有欺騙他人的心，所以沒有妄語；因為常有定心，所以沒有兩舌；常常說柔軟的話，所以沒有惡口；因為有歌舞，所以有綺語。其餘的意業，因為是畢竟有，而不是現在有。

『除了郁單越（Uttarakuru，四大部洲之一，以享樂著稱），其餘三大天下都承受十業道（十種不善業的行爲規範），北郁單越也遠離不善業道。畜生、餓鬼和欲界天中也遠離承受十業道。欲界天中的天人，遠離無受戒的不善業道，雖然天人不會殺天人，但天人也會殺其他道的眾生。又有人說：天中也有截斷手足等事，但會立即復原，如果頭被砍斷或身體中間斷裂，就會死亡不再復生。也有殺害他人、偷盜他人財物等不善業道，色界天和無色界天中沒有不善業道。』

問：『不善業道在各個道中各有幾種？』

答：『地獄、北郁單越沒有貪、沒有嗔也沒有邪見，因為是畢竟有，而不是現在有；其餘三大天下和欲界天，遠離受法有受法。又欲界天有善和無漏的受法，應當知道。畜生、餓鬼也沒有受法，天中有受法，因為現前接受善法攝取的緣故。又那些地方有聖人出生，有依靠無漏善業道，無中只有心業道，因為成就了業，而不是現在有，**天中即使成就了也不是現在有。那些地方有聖人出生，一切都是現在有，因為依靠無漏的持戒力的緣故。』

問：『應該說一說十不善業道的果報以及隨順的因。』

答：『有三種果報：一、果報果；二、習氣果；三、增上果。每一種業道都有這三種果報。』

【English Translation】 English version Therefore, there is no killing, because there is no guarding, hence no stealing; because there is no protecting of women, hence no sexual misconduct. When that person desires sexual pleasure, he seizes a woman and takes her under a tree. If the tree's curved branches cover that person, then he engages in sexual activity; if the tree does not cover him, that person feels ashamed and releases her. Because there is no deceiving of others' minds, there is no false speech; because there is constant mindfulness, there is no divisive speech; because speech is always gentle, there is no harsh speech; because there are songs and dances, there is frivolous talk. The remaining mental actions are ultimately present, but not currently manifest.

'Except for Uttarakuru (one of the four great continents, known for its enjoyment), the other three continents experience the ten paths of karma (ten types of unwholesome actions). North Uttarakuru is also free from unwholesome paths of karma. Beings in the animal realm, hungry ghosts, and the desire realm heavens are also free from experiencing the ten paths of karma. The beings in the desire realm heavens are free from unwholesome paths of karma without taking vows. Although heavenly beings do not kill other heavenly beings, they do kill beings in other realms. Some say that in the heavens, there are instances of cutting off hands and feet, but they are immediately restored. If the head is severed or the body is cut in half, they die and are not reborn. There are also unwholesome paths of karma such as killing others and stealing their possessions. In the form realm and formless realm heavens, there are no unwholesome paths of karma.'

Question: 'How many types of unwholesome paths of karma are there in each realm?'

Answer: 'In hell and North Uttarakuru, there is no greed, no hatred, and no wrong view, because they are ultimately present, but not currently manifest. The other three continents and the desire realm heavens, being apart from receiving the Dharma, have the receiving of Dharma. Furthermore, the desire realm heavens have wholesome and non-outflow receiving of Dharma, it should be known. Animals and hungry ghosts also do not have the receiving of Dharma, heavens have the receiving of Dharma, because they presently receive and embrace wholesome Dharma. Moreover, in those places where sages are born, there is reliance on non-outflow wholesome paths of karma, in no there is only mental karma, because the karma is accomplished, but not currently manifest, in **heavens, even if it is accomplished, it is not currently manifest. In those places where sages are born, everything is currently manifest, because of reliance on the power of non-outflow precepts.'

Question: 'One should explain the consequences of the ten unwholesome paths of karma and their corresponding causes.'

Answer: 'There are three types of consequences: first, the consequence of retribution; second, the consequence of habit; third, the consequence of increase. Each path of karma has these three types of consequences.'

云何？具足十不善業道下中上生地獄中，是名果報果。習氣果者，從地獄退生於人中，依殺生故有斷命果，依偷盜故無資生果，依邪淫故不能護妻，依妄語故有他謗果，依兩舌故眷屬破壞，依惡口故不聞好聲，依綺語故為人不信，依本貪故貪心增上，依本瞋故瞋心增上，依邪見故癡心增上，如是一切名習氣果。增上果者，依彼十種不善業道，一切外物無有氣勢，所謂土地高下，雀鼠雹棘，塵土臭氣多有蛇蝎，少谷細谷少果細果及以苦果，如是一切名增上果。復有相似果，殺者故與所害眾生種種諸苦，因彼苦故生地獄中受種種苦，以斷他命後生人中，得短命報斷他暖觸，是故一切外物資生無有氣量。如是一切十業道中，隨義相應解釋應知。劫奪他物、邪淫他妻，雖不生他重逼惱苦而破壞心，是故受罪。雖不破壞不瞋不惡口，而由噁心是故得罪。」

問曰：「故心起作一切惡行，為決定成就不善惡業，決定受彼惡道苦果？為不決定成就惡業，不決定受惡道苦果？若諸惡業決定受者，惡道罪業不可得過。此明何義？以畢竟成就惡道罪業墮惡道等，除五逆業，從無始世來所習作業取惡道罪，畢竟定者一切惡道不可得過。又空修梵行，又與修多羅相違，如如來修多羅中說，有人修習不善業道，所得罪報應地獄受，彼人即于

【現代漢語翻譯】現代漢語譯本什麼叫做具足十不善業道所導致的下、中、上等地獄的果報？這被稱為果報果（Vipākaphala）。什麼是習氣果（Adhipati-phala）？從地獄退生到人間，因為殺生的緣故，會有斷命的果報；因為偷盜的緣故，沒有資財的果報；因為邪淫的緣故，不能守護妻子；因為妄語的緣故，有被人誹謗的果報；因為兩舌的緣故，眷屬離散破壞；因為惡口的緣故，聽不到好聽的聲音；因為綺語的緣故，為人所不信任；因為貪婪的緣故，貪心日益增長；因為嗔恨的緣故，嗔心日益增長；因為邪見的緣故，愚癡心日益增長。像這樣的一切，都叫做習氣果。什麼是增上果（Purisāra-phala）？由於這十種不善業道，一切外在事物都缺乏生機和活力，例如土地高低不平，有雀鼠、冰雹、荊棘，塵土飛揚，臭氣熏天，多有蛇蝎出沒，少有穀物，穀物細小，少有水果，水果細小，以及苦澀的果實。像這樣的一切，都叫做增上果。還有相似果（Nisyanda-phala），殺生者使被殺害的眾生遭受種種痛苦，因為這些痛苦的緣故，（殺生者）生地獄中遭受種種痛苦，以斷他人性命的緣故，後生到人間，得到短命的果報，斷絕他人的溫暖觸感，所以一切外在的資生之物都缺乏活力。像這樣的一切十業道，應當根據意義相應地解釋並理解。搶奪他人的財物、邪淫他人的妻子，雖然不直接使他人遭受嚴重的逼迫和惱怒的痛苦，但卻破壞了他人的心，所以會受到罪報。即使沒有破壞（他人關係），沒有嗔恨，沒有惡語傷人，但由於惡念，所以也會獲罪。

問：如果故意去做一切惡行，是決定會成就這些不善的惡業，並決定會承受惡道的痛苦果報嗎？還是不決定會成就惡業，也不決定會承受惡道的痛苦果報？如果所有的惡業都決定要承受的話，那麼惡道的罪業就無法超越了。這說明了什麼道理？因為畢竟會成就惡道的罪業而墮入惡道等等，除了五逆罪之外，從無始以來所習慣的作業會招致惡道的罪報，如果這些罪報是畢竟決定的，那麼一切惡道就無法超越了。那麼修習梵行就變得毫無意義，而且與修多羅（Sūtra）相違背，正如如來在修多羅中所說，有人修習不善業道，所得到的罪報本應在地獄中承受，但這個人卻立即在...

【English Translation】 English version What is it? The lower, middle, and upper hells that are fully equipped with the ten non-virtuous paths of action, this is called the Resultant Fruit (Vipākaphala). What is the Habitual Tendency Fruit (Adhipati-phala)? Retreated from hell and reborn in the human realm, due to killing, there is the fruit of shortened life; due to stealing, there is the fruit of lacking resources; due to sexual misconduct, one cannot protect one's spouse; due to lying, there is the fruit of being slandered by others; due to divisive speech, family members are destroyed; due to harsh speech, one does not hear good sounds; due to frivolous speech, one is not trusted by others; due to inherent greed, greed increases; due to inherent hatred, hatred increases; due to wrong views, delusion increases. All of these are called the Habitual Tendency Fruit. What is the Augmenting Fruit (Purisāra-phala)? Based on these ten non-virtuous paths of action, all external things lack vitality, such as the land being uneven, sparrows, rats, hail, thorns, dust, foul odors, many snakes and scorpions, little grain, fine grain, little fruit, fine fruit, and bitter fruit. All of these are called the Augmenting Fruit. There is also the Similar Fruit (Nisyanda-phala). The killer causes various sufferings to the beings they kill. Because of these sufferings, they are born in hell and suffer various torments. Because of taking the lives of others, they are reborn in the human realm and receive the retribution of a short life, cutting off the warmth and touch of others. Therefore, all external resources lack vitality. All of these ten paths of action should be understood and explained according to their corresponding meanings. Robbing others of their possessions and engaging in sexual misconduct with others' wives, although not directly causing severe oppression and suffering, destroys their minds, and therefore they receive punishment. Even if there is no destruction (of relationships), no hatred, and no harsh speech, but due to evil thoughts, one still incurs guilt.

Question: If one intentionally commits all kinds of evil deeds, is it certain that these unwholesome evil actions will be accomplished, and is it certain that one will suffer the painful consequences of the evil realms? Or is it not certain that evil actions will be accomplished, and is it not certain that one will suffer the painful consequences of the evil realms? If all evil actions are certain to be suffered, then the sins of the evil realms cannot be transcended. What does this mean? Because one will ultimately accomplish the sins of the evil realms and fall into the evil realms, etc., except for the five heinous crimes (pañcānantarya), the actions habitually performed from beginningless time will lead to the retribution of the evil realms. If these retributions are absolutely certain, then all evil realms cannot be transcended. Then practicing pure conduct (brahmacarya) becomes meaningless, and it contradicts the Sūtras, as the Tathāgata (Tathāgata) says in the Sūtras, someone who practices unwholesome paths of action, the resulting punishment should be suffered in hell, but that person immediately...

現身中受。如是等若彼五逆罪等果報，畢竟在於地獄中受。何故說言惡道罪業可得迴轉？云何而言惡道等罪現身中受？又復有過，若地獄等惡道罪業現身中受，若如是者因果雜亂。何以故？以時果輕重悉不定故。」

答曰：「有人言：現身中受地獄罪者，此人見實諦故，于現身中受少罪果。而此義不然。何以故？以業無自在故。此明何義？一切所作罪業福業無自在力，而隨何等因緣和合，依彼因緣應現身中受果罪業後身中受，應後身受果報罪業現在身受，而有勝義。若業應受樂果報者則受樂果，應受苦果則受苦果，是以依不定業故如是說。又依不定相似業故，作如是說，亦非依定果。何以故？以無得解脫果故，以阿羅漢受波羅提木叉戒、禪定戒、無漏戒業，乃至命未盡來常有不斷波羅提木叉戒等，若有果報則不得解脫，是故現受不定業果。」

問曰：「若如是者，諸業不定，亦與修多羅相違。何以故？以如來修多羅中說，故作習業不受果報，無有是處。而彼習業，若現身中、若後身中，畢竟定受。」

答曰：「此義不然。何以故？以諸因緣未和合故未受果報。此義云何？習作諸業雖實能受現身果報，而現不受？何以故？以諸因緣未和合故，猶如種子。此明何義？猶如種子依于地等因緣和合能生芽等

【現代漢語翻譯】現代漢語譯本：問：『如果像這樣在現世中承受（罪報）。像這些如果與五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）等同的果報，最終是在地獄中承受。為什麼說惡道的罪業可以迴轉呢？又怎麼說惡道等的罪在現世中承受呢？而且還有過失，如果地獄等惡道的罪業在現世中承受，如果像這樣因果就雜亂了。為什麼呢？因為時間、果報的輕重都不確定。』

答：『有人說：現世中承受地獄罪的人，是因為這個人見到了真實的道理，所以在現世中承受較少的罪果。但這個說法不對。為什麼呢？因為業沒有自主性。這說明什麼道理？一切所作的罪業、福業都沒有自主的力量，而是隨著什麼樣的因緣和合，依據那個因緣，應該在現世中受果報的罪業可能在後世受，應該在後世受果報的罪業可能在現世受，這其中有殊勝的意義。如果業應該承受樂果報，那就承受樂果；應該承受苦果，那就承受苦果，因此依據不定的業才這樣說。又依據不定的相似業，才這樣說，也不是依據一定的果報。為什麼呢？因為沒有得到解脫的果報的緣故，因為阿羅漢（斷盡煩惱，證得涅槃的聖者）受持波羅提木叉戒（別解脫戒，佛教出家眾所受的戒律）、禪定戒、無漏戒業，乃至生命未盡之前，常常有不斷的波羅提木叉戒等，如果有果報就不能得到解脫，所以現在承受的是不定的業果。』

問：『如果像這樣，諸業不定，也與修多羅（佛經）相違背。為什麼呢？因為如來在修多羅中說，故意造作的習性之業不受果報，沒有這樣的道理。而那些習性之業，無論在現世中、還是在後世中，最終必定承受。』

答：『這個說法不對。為什麼呢？因為各種因緣沒有和合，所以沒有承受果報。這說明什麼道理？習性造作的各種業雖然確實能夠承受現世的果報，但現在沒有承受。為什麼呢？因為各種因緣沒有和合，就像種子一樣。這說明什麼道理？就像種子依靠土地等因緣和合才能生出芽等。』

【English Translation】 English version: Question: 'If it is like this, experiencing (retribution) in the present life. If these are like the karmic consequences of the five heinous crimes (matricide, patricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), they are ultimately experienced in hell. Why is it said that the sins of evil realms can be reversed? And how can it be said that the sins of evil realms are experienced in the present life? Moreover, there is a fault: if the sins of evil realms such as hell are experienced in the present life, then the cause and effect would be confused. Why? Because the time and the severity of the karmic consequences are uncertain.'

Answer: 'Some say: those who experience the sins of hell in the present life do so because they have seen the true principle, and therefore experience fewer karmic consequences in the present life. But this is not correct. Why? Because karma has no autonomy. What does this mean? All the sins and merits that are done have no autonomous power, but depending on what conditions come together, according to those conditions, the sins that should be experienced in the present life may be experienced in the future life, and the karmic consequences that should be experienced in the future life may be experienced in the present life, and there is a supreme meaning in this. If karma should bear the fruit of happiness, then it bears the fruit of happiness; if it should bear the fruit of suffering, then it bears the fruit of suffering. Therefore, it is said like this based on uncertain karma. Also, it is said like this based on uncertain similar karma, and not based on fixed karmic consequences. Why? Because there is no attainment of the fruit of liberation, because Arhats (saints who have extinguished all defilements and attained Nirvana) uphold the Pratimoksha precepts (the precepts of individual liberation, the precepts taken by Buddhist monks and nuns), the precepts of meditation, and the karma of non-outflow precepts, and until the end of their lives, they constantly have unbroken Pratimoksha precepts, etc. If there were karmic consequences, they could not attain liberation, so what is experienced now is the uncertain fruit of karma.'

Question: 'If it is like this, that all karmas are uncertain, it also contradicts the Sutras (Buddhist scriptures). Why? Because the Tathagata (another name for the Buddha) said in the Sutras that there is no such thing as intentionally creating habitual karma without experiencing karmic consequences. And those habitual karmas, whether in the present life or in the future life, will ultimately be experienced.'

Answer: 'This is not correct. Why? Because the various conditions have not come together, so the karmic consequences have not been experienced. What does this mean? Although the various karmas created habitually can indeed bear the fruit of the present life, they are not experienced now. Why? Because the various conditions have not come together, just like seeds. What does this mean? Just like seeds rely on the combination of conditions such as soil to produce sprouts, etc.'

。此亦如是，依于識住因緣和合，業不凈識種子能生名色芽等。此明何義？若依如實修行、隨順如實般若，如實知有為行斷諸煩惱時，依聖道力故，修集諸功德能生善根芽。彼時雖有受後生業，以其無有煩惱伴侶，是故不能受後生果，以斷煩惱故。雖復不受後身果報，而猶依彼不善業道，于現身中少受習果，故不畢竟惡道中受，如修多羅中如來說言：『應如是受。』應如是受者，此明何義？雖少受喜樂、雖少受憂惱，而善不善業即時受盡，乃至少受頭痛等苦，此受少罪。彼相似果，向言修多羅相違者，此義不然。何以故？以依不定果報。依未治所治業，修多羅中作如是說：『若畢竟定心作業。不受果報。無有是處。』此明何義？阿羅漢人斷生后報罪福等業，于現身中受報因緣不復和合。若如是者，彼阿羅漢依此業道可不入涅槃。以是義故，知汝不解如來所說修多羅意。」

問曰：「應說清凈不清凈戒。云何清凈戒？云何不清凈戒？」

答曰：「有同戒清凈，聲聞、辟支佛、菩薩同修五種清凈戒法應知。何等為五？一者、根本清凈；二者、眷屬清凈；三者、覺觀不亂；四者、攝取念；五者、迴向涅槃。根本清凈者，遠離根本業道罪故。眷屬清凈者，遠離殺生等方便行故。覺觀不亂者，遠離欲害瞋恚等覺所有

【現代漢語翻譯】現代漢語譯本：這也同樣，依賴於識的住處、因緣的和合，由業和不凈識的種子能夠產生名色（nāmarūpa，五蘊中的精神和物質現象）的萌芽等等。這說明什麼意義呢？如果依據如實的修行、隨順如實的般若（prajñā，智慧），如實地知曉有為行（saṃskṛta，有條件的、變化的事物）並斷除各種煩惱時，依靠聖道的威力，修集各種功德，能夠產生善根的萌芽。那時雖然還有可能接受後世果報的業，但因為沒有煩惱作為伴侶，所以不能接受後世的果報，因為已經斷除了煩惱的緣故。雖然不再接受後世的果報，但仍然會因為過去的不善業道，在現世中稍微承受一些習果，因此不會完全在惡道中受報，就像修多羅（sūtra，佛經）中如來說的：『應當這樣承受。』『應當這樣承受』，這說明什麼意義呢？即使稍微感受到喜樂，即使稍微感受到憂惱，善業和不善業也會立即受盡，乃至稍微承受頭痛等痛苦，這都是承受少許罪業。之前說這與修多羅相違背，這種說法是不對的。為什麼呢？因為這是依賴於不定的果報。依賴於未被對治的所治之業，修多羅中這樣說：『如果以畢竟決定的心造業，不受果報，沒有這樣的道理。』這說明什麼意義呢？阿羅漢（arhat，已證悟的聖人）斷除了產生後世果報的罪福等業，在現世中承受果報的因緣不再和合。如果這樣的話，那麼阿羅漢依靠這種業道就可以不入涅槃（nirvāṇa，解脫）。因為這個緣故，我知道你不理解如來所說的修多羅的含義。

問：『應當說說清凈和不清凈的戒律。什麼是清凈的戒律？什麼是不清凈的戒律？』

答：『有共同的清凈戒律，聲聞（śrāvaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，無師自悟的聖人）、菩薩（bodhisattva，立志成佛的修行者）共同修習五種清凈戒法，應當知曉。哪五種呢？一是根本清凈；二是眷屬清凈；三是覺觀不亂；四是攝取念；五是迴向涅槃。根本清凈，是遠離根本業道的罪過。眷屬清凈，是遠離殺生等方便之行。覺觀不亂，是遠離欲、害、瞋恚等覺的所有。

【English Translation】 English version: It is the same in this way, relying on the dwelling of consciousness, the union of causes and conditions, the seeds of karma and impure consciousness can produce sprouts of name and form (nāmarūpa, mental and material phenomena in the five aggregates), and so on. What does this clarify? If one relies on true practice, follows true prajñā (wisdom), and truly knows conditioned actions (saṃskṛta, conditioned and changing things) while cutting off all afflictions, then relying on the power of the holy path, cultivating various merits can produce sprouts of good roots. At that time, although there may still be karma that will receive future rebirths, because there are no afflictions as companions, one cannot receive the fruits of future rebirths, because afflictions have been cut off. Although one no longer receives the retribution of future lives, one still relies on those past unwholesome karmic paths, slightly enduring some habitual fruits in this present life, therefore not completely receiving retribution in evil realms, just as the Thus Come One said in the sūtra (sūtra, Buddhist scripture): 'One should endure in this way.' 'One should endure in this way,' what does this clarify? Even if one slightly experiences joy and pleasure, even if one slightly experiences sorrow and distress, wholesome and unwholesome karma will be immediately exhausted, even to the point of slightly enduring suffering such as headaches, this is enduring a small amount of sin. The previous statement that this contradicts the sūtra is incorrect. Why? Because it relies on uncertain retribution. Relying on the karma that has not been treated by the treatment, the sūtra says: 'If one creates karma with a completely determined mind, there is no such thing as not receiving retribution.' What does this clarify? An Arhat (arhat, an enlightened saint) has cut off the karma of sins and merits that produce future rebirths, and the causes and conditions for enduring retribution in this present life no longer come together. If this is the case, then the Arhat can rely on this karmic path and not enter nirvāṇa (nirvāṇa, liberation). Because of this reason, I know that you do not understand the meaning of the sūtra spoken by the Thus Come One.

Question: 'One should speak of pure and impure precepts. What are pure precepts? What are impure precepts?'

Answer: 'There are common pure precepts, śrāvakas (śrāvaka, a person who practices by listening to the Buddha's teachings), pratyekabuddhas (pratyekabuddha, a self-enlightened saint without a teacher), and bodhisattvas (bodhisattva, a practitioner who aspires to become a Buddha) commonly cultivate five kinds of pure precepts, which should be known. What are the five? First, fundamental purity; second, retinue purity; third, undisturbed perception and contemplation; fourth, gathering mindfulness; fifth, dedicating to nirvāṇa. Fundamental purity is being far away from the sins of the fundamental karmic paths. Retinue purity is being far away from expedient actions such as killing. Undisturbed perception and contemplation is being far away from all perceptions of desire, harm, and anger.

惡行故。攝取念者，攝取唸佛念法念僧等諸念故。迴向涅槃者，為涅槃護戒、不為世間資生故，此是少分同戒。諸菩薩摩訶薩勝戒者，依初發菩提不損害心所起戒聚，乃至八地無量時修一切戒聚，以利益他心迴向薩婆若智，離一切習氣得大涅槃，是諸菩薩摩訶薩一切戒善清凈應知，自余依師教持戒等皆不清凈。」

問曰：「持戒有幾種？」

答曰：「略說則有一種持戒，依不損害心不顛倒心起身口業。又有二種：一者、受戒；二者、法戒。又有三種：謂學、無學、非學非無學。又有四種：一者、受波羅提木叉戒；二者、禪定戒；三者、無漏戒；四者、遠離煩惱戒。波羅提木叉戒者，所謂受世教戒，如七眾所受戒。禪定戒者，謂有漏所轉戒、無漏所轉戒。無漏戒者，謂學無學戒。遠離煩惱戒者，所謂依厭欲事中間道所轉，彼戒破戒及彼能起破戒因緣煩惱對治。

「又，言有漏者，依禪定戒說。言無漏者，依無漏定戒說，又有五種：欲界、色界、無色界、作不作、無漏不作。復有六種不貪等作戒三種差別，無作三種差別。復有七種，謂離殺生乃至綺語，即此七種依作無作差別，有十四種。即此七種，依不貪等起，有二十一種。即此七種，依作無作差別有四十種，依剎那展轉差別有無量種。」

問

【現代漢語翻譯】現代漢語譯本：因為惡行的緣故。『攝取念』是指攝取憶念佛、憶念法、憶念僧等各種念頭的緣故。『迴向涅槃』是指爲了涅槃而守護戒律，而不是爲了世間的資生，這是少部分與戒律相同之處。諸位菩薩摩訶薩殊勝的戒律，是依據最初發起菩提心時不損害眾生的心所生起的戒律集合，乃至八地菩薩在無量的時間裡修習一切戒律集合，以利益他人的心迴向一切智智（薩婆若智），遠離一切習氣而得到大涅槃，這就是諸位菩薩摩訶薩一切戒律的善與清凈，應當知曉。其餘依靠師父教導而持戒等等，都是不清凈的。

問：『持戒有幾種？』

答：『略說則有一種持戒，依據不損害眾生的心和不顛倒的心起身口意業。又有兩種：一是受戒；二是法戒。又有三種：即學、無學、非學非無學。又有四種：一是受波羅提木叉戒（Pratimoksha，別解脫戒）；二是禪定戒；三是無漏戒；四是遠離煩惱戒。波羅提木叉戒，就是指受世俗教導的戒律，如七眾所受的戒律。禪定戒，是指有漏禪定所生的戒律和無漏禪定所生的戒律。無漏戒，是指有學位的戒和無學位的戒。遠離煩惱戒，是指依靠厭離慾望之事而修習中道所生的戒律，這種戒律能夠對治破戒以及能夠引起破戒因緣的煩惱。』

『又，所說的有漏戒，是依據禪定戒而說的。所說的無漏戒，是依據無漏禪定戒而說的。又有五種：欲界、色界（Rupadhatu，原文如此，應為色界）、無色界（Arupadhatu，原文如此，應為無色界）、作與不作、無漏不作。又有六種：不貪等作戒的三種差別，無作的三種差別。又有七種，即遠離殺生乃至綺語，這七種戒律依據作與無作的差別，就有十四種。這七種戒律依據不貪等心生起，就有二十一種。這七種戒律依據作與無作的差別，就有四十種，依據剎那展轉的差別，就有無量種。』

問

【English Translation】 English version: Because of evil deeds. 'Taking hold of mindfulness' means taking hold of mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, and so on. 'Dedication to Nirvana' means guarding the precepts for the sake of Nirvana, not for the sake of worldly sustenance; this is a small part of the similarity in precepts. The superior precepts of the Bodhisattva-Mahasattvas are the collection of precepts arising from the mind of non-harming at the initial arising of Bodhicitta (菩提心，the mind of enlightenment), and even the eighth-ground Bodhisattvas cultivate all the collections of precepts for immeasurable time, dedicating them with the mind of benefiting others to Sarvajna-jnana (薩婆若智，all-knowing wisdom), and attaining great Nirvana by being free from all habitual tendencies. This is what should be known as the goodness and purity of all the precepts of the Bodhisattva-Mahasattvas. All other precepts, such as upholding precepts based on the teachings of a teacher, are impure.

Question: 'How many kinds of precepts are there?'

Answer: 'Briefly speaking, there is one kind of precept, which is based on the mind of non-harming and the mind of non-reversal, arising from the actions of body, speech, and mind. There are also two kinds: first, the precepts received; second, the precepts of the Dharma. There are also three kinds: namely, those of learning, those of no-more-learning, and those of neither-learning-nor-no-more-learning. There are also four kinds: first, receiving the Pratimoksha (波羅提木叉戒，precepts of individual liberation); second, the precepts of Dhyana (禪定，meditation); third, the precepts of non-outflow; and fourth, the precepts of being away from afflictions. The Pratimoksha precepts are the precepts received from worldly teachings, such as the precepts received by the seven assemblies. The precepts of Dhyana are the precepts arising from defiled Dhyana and the precepts arising from undefiled Dhyana. The precepts of non-outflow are the precepts of those with learning and those with no-more-learning. The precepts of being away from afflictions are the precepts arising from the middle way practiced based on the aversion to desires, which counteract the breaking of precepts and the afflictions that can cause the breaking of precepts.'

'Furthermore, the term 'defiled' is used in reference to the precepts of Dhyana. The term 'undefiled' is used in reference to the precepts of undefiled Dhyana. There are also five kinds: the desire realm, the form realm (Rupadhatu，色界), the formless realm (Arupadhatu，無色界), doing and not-doing, and undefiled not-doing. There are also six kinds: the three distinctions of precepts of non-greed, etc., and the three distinctions of non-doing. There are also seven kinds, namely, abstaining from killing to idle talk. Based on the distinction between doing and not-doing, these seven kinds become fourteen kinds. Based on the arising of non-greed, etc., these seven kinds become twenty-one kinds. Based on the distinction between doing and not-doing, these seven kinds become forty kinds, and based on the distinction of momentary transformation, there are immeasurable kinds.'

Question

曰：「何者是戒果？」

答曰：「有漏定戒、無漏定戒，彼屬界、依屬界，即是相應果應知。無漏戒者，以離煩惱有二種果，諸菩薩摩訶薩為薩婆若持戒，取佛菩提果，離殺生等十善業道勝果，諸修多羅中如來廣說，如彼一切修多羅中應知。如《娑伽羅龍王所問經《中，如來說言：『龍王！離殺善男子善女人，獲得十種離煩惱熱清涼之法。何等為十？所謂一者、施與一切眾生無畏；二者、安住大慈念中；三者、斷諸煩惱過患習氣；四者、取無病果；五者、種長壽種子；六者、諸非人等常所守護；七者、睡寤安隱；八者、不見惡夢離怨恨心；九者、不畏一切外道；十者、退生天中，是名十種離煩惱熱清涼之法。龍王！若不殺善根迴向阿耨多羅三藐三菩提者，彼人得菩提時心得自在，是故壽命無量。』乃至正見道中皆應廣說，如一切修多羅中應知。」◎

彌勒菩薩所問經論卷第五大正藏第 26 冊 No. 1525 彌勒菩薩所問經論

彌勒菩薩所問經論卷第六

後魏天竺三藏菩提流支譯

◎成就舍心者。

問曰：「以何義故？說持戒后次說成就舍心。」

答曰：「以見作他利益力故。此明何義？以菩薩持戒，依持戒故得生善道，雖成就舍心而無具足資生。若爾，不

【現代漢語翻譯】問：『什麼是戒的果報？』答：『有漏的禪定之戒、無漏的禪定之戒，它們屬於欲界、色界、無色界，依存於這些界，這就是相應的果報，應當知曉。無漏戒，因為遠離煩惱，所以有兩種果報。諸位菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）爲了證得薩婆若（Sarvajña，一切智），而持戒，從而獲得佛菩提（Buddha-bodhi，佛的覺悟）的果報，遠離殺生等十善業道所帶來的殊勝果報，這些在諸多的修多羅（Sūtra，經）中，如來（Tathāgata，佛的稱號）已經廣為宣說，應當在一切修多羅中瞭解。例如在《娑伽羅龍王所問經》（Sāgara-nāga-rāja-paripṛcchā Sūtra）中，如來說道：『龍王！遠離殺生的善男子善女人，可以獲得十種遠離煩惱熱惱的清涼之法。是哪十種呢？第一，施與一切眾生無畏；第二，安住在廣大的慈悲心中；第三，斷除各種煩惱的過患和習氣；第四，獲得無病的果報；第五，種下長壽的種子；第六，常為諸非人等所守護；第七，睡眠和醒來都安穩；第八，不做惡夢，遠離怨恨之心；第九，不畏懼一切外道；第十，死後轉生到天界。這被稱為十種遠離煩惱熱惱的清涼之法。龍王！如果不殺生的善根迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），那麼這個人證得菩提時，心得自在，所以壽命無量。』乃至正見道中都應該廣為宣說，應當在一切修多羅中瞭解。』《彌勒菩薩所問經論》卷第五大正藏第26冊 No. 1525 《彌勒菩薩所問經論》

《彌勒菩薩所問經論》卷第六後魏天竺三藏菩提流支譯

成就舍心者。問：『因為什麼緣故？說持戒之後接著說成就舍心。』答：『因為見到能夠利益他人。這說明什麼呢？因為菩薩持戒，依靠持戒的緣故能夠轉生到善道，即使成就了舍心，卻沒有具足的資生之物。如果這樣，不...

【English Translation】 Question: 'What is the fruit of precepts?' Answer: 'Defiled meditative precepts and undefiled meditative precepts, those belonging to the desire realm, form realm, and formless realm, relying on these realms, that is the corresponding fruit, it should be known. Undefiled precepts, because of being apart from afflictions, have two kinds of fruits. All Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, Great Bodhisattvas) uphold precepts for the sake of attaining Sarvajña (Sarvajña, all-knowing wisdom), thereby obtaining the fruit of Buddha-bodhi (Buddha-bodhi, Buddha's enlightenment), and being apart from the excellent fruits brought about by the ten wholesome karmic paths such as abstaining from killing. The Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) has extensively explained these in many Sūtras (Sūtra, discourses). It should be understood in all those Sūtras. For example, in the Sāgara-nāga-rāja-paripṛcchā Sūtra (Sāgara-nāga-rāja-paripṛcchā Sūtra, The Sutra of the Questions of the Dragon King Sāgara), the Tathāgata said: 'Dragon King! Good men and good women who abstain from killing can obtain ten kinds of cooling dharmas that are apart from the heat of afflictions. What are the ten? First, giving fearlessness to all sentient beings; second, abiding in great loving-kindness; third, cutting off the faults and habitual tendencies of all afflictions; fourth, obtaining the fruit of being free from illness; fifth, planting the seeds of longevity; sixth, being constantly protected by non-human beings; seventh, sleeping and waking in peace; eighth, not seeing bad dreams and being free from resentment; ninth, not fearing all external paths; tenth, being reborn in the heavens. These are called the ten kinds of cooling dharmas that are apart from the heat of afflictions. Dragon King! If the roots of goodness from not killing are dedicated to anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment), then when that person attains Bodhi, their mind will be at ease, therefore their lifespan will be immeasurable.' Even in the path of right view, it should be extensively explained, it should be understood in all Sūtras.' Maitreya Bodhisattva's Questions Sutra Treatise, Volume 5 Taisho Tripitaka Volume 26, No. 1525, Maitreya Bodhisattva's Questions Sutra Treatise

Maitreya Bodhisattva's Questions Sutra Treatise, Volume 6 Translated by Bodhiruci of Tianzhu (India) of the Later Wei Dynasty

Those who accomplish the mind of generosity. Question: 'For what reason is it said that after upholding precepts, the accomplishment of the mind of generosity is discussed next?' Answer: 'Because of seeing the power of benefiting others. What does this mean? Because Bodhisattvas uphold precepts, and by relying on upholding precepts, they can be reborn in good realms. Even if they accomplish the mind of generosity, they do not have sufficient means of livelihood. If so, they do not...'

能作他利益，又復不能成就諸餘一切功德。何以故？為他利益攝取世間，而彼菩薩利益他時離舍財物，不能成就。以是義故，依他利益說持戒后，次說成就舍心。

「又復有義，持戒、舍心迭共相依互為利益，以彼持戒能益舍心，舍心亦能利益持戒。以是義故，次持戒后說成就舍心。

「又離持戒故生惡道中，舍心不能受于果報，如相應果則不能得具足現前；而持戒人生善道中，舍心則能受于果報，如相應果具足現前。以是義故，持戒于舍能作利益，舍心亦能利益持戒，以持戒人生善道處，無資生故，則為貧窮苦惱所逼。雖生善道即名惡道，成就舍心生善道處，于作自利及他利因，是故施能利益持戒。

「又以修行次第義故。此明何義？菩薩為欲利益眾生修行義故，如是次第欲自取勘等口言功德先住持戒，次後依于不損害心起大慈悲心，為他作利益法施資生施，如彼眾生可化攝取。

「又施等法能莊嚴戒故。此明何義？菩薩摩訶薩以施等法莊嚴持戒故，能成就種種勝果，如如來《娑伽羅龍王所問經》中說：『龍王！菩薩摩訶薩離殺生故，能起佈施，則得成就大富資生不可破壞得長壽命，行菩薩行過諸世間所惱惡事，如是等。龍王！十善業道亦復如是，佈施莊嚴十善業道，成就大利益；持戒莊

【現代漢語翻譯】現代漢語譯本『如果能夠為他人帶來利益，卻又不能成就其他一切功德。』為什麼呢？因為爲了他人的利益而攝取世間之物，而那位菩薩在利益他人時，卻吝惜財物，不能成就佈施。因為這個緣故，在依于利益他人而說持戒之後，接著說成就舍心（dana, 佈施，慷慨）。

『還有一種解釋，持戒（śīla, 戒律）和舍心相互依存，互相帶來利益，因為持戒能夠增益舍心，舍心也能夠利益持戒。』因為這個緣故，在持戒之後，接著說成就舍心。

『又因為離開了持戒，就會生於惡道之中，舍心就不能接受果報，相應的果報就不能完全顯現；而持戒之人，生於善道之中，舍心就能接受果報，相應的果報就能完全顯現。』因為這個緣故，持戒對於佈施能夠帶來利益，佈施也能利益持戒，因為持戒之人，生於善道之處，如果沒有生活所需，就會被貧窮困苦所逼迫。雖然生於善道，也如同惡道一般，成就舍心，生於善道之處，對於作自利和他利之因，所以佈施能夠利益持戒。

『又因為修行的次第緣故。』這說明什麼意義呢？菩薩爲了利益眾生而修行，因為這個緣故，按照這樣的次第，想要自己獲得如實不虛的口語功德，先安住于持戒，然後依于不損害之心，生起大慈悲心，為他人作利益，法施和資生施，這樣眾生就可以被教化和攝取。

『又佈施等法能夠莊嚴戒律的緣故。』這說明什麼意義呢？菩薩摩訶薩以佈施等法莊嚴持戒，因此能夠成就種種殊勝的果報，如如來在《娑伽羅龍王所問經》（Sāgara-nāga-rāja-paripṛcchā-sūtra）中所說：『龍王！菩薩摩訶薩因為遠離殺生，能夠發起佈施，就能成就大富資生，不可破壞，得到長壽命，行菩薩行，超越世間所惱害的惡事，像這樣等等。龍王！十善業道（daśa-kuśala-karmapatha）也是這樣，佈施莊嚴十善業道，成就大利益；持戒莊』

【English Translation】 English version 『If one can benefit others, yet cannot accomplish all other merits.』 Why is that? Because in benefiting others, one takes from the world, and that Bodhisattva, when benefiting others, is attached to possessions and cannot accomplish giving (dana). For this reason, after speaking of upholding precepts (śīla) based on benefiting others, the text then speaks of accomplishing generosity.

『Furthermore, there is another meaning: upholding precepts and generosity are mutually dependent, benefiting each other, because upholding precepts can enhance generosity, and generosity can also benefit upholding precepts.』 For this reason, after upholding precepts, the text then speaks of accomplishing generosity.

『Moreover, because of abandoning precepts, one is born in evil realms, and generosity cannot receive its karmic reward; the corresponding result cannot fully manifest. But one who upholds precepts is born in good realms, and generosity can receive its karmic reward; the corresponding result fully manifests.』 For this reason, upholding precepts can benefit generosity, and generosity can also benefit upholding precepts, because one who upholds precepts is born in a good realm, but without the necessities of life, they will be oppressed by poverty and suffering. Although born in a good realm, it is like an evil realm. Accomplishing generosity, being born in a good realm, is the cause of benefiting oneself and others, therefore, giving can benefit upholding precepts.

『Furthermore, because of the order of practice.』 What does this meaning explain? The Bodhisattva practices for the sake of benefiting sentient beings, and for this reason, in this order, wanting to obtain truthful speech merits, one first dwells in upholding precepts, and then, based on a non-harming mind, generates great compassion, benefiting others through Dharma giving and material giving, so that sentient beings can be transformed and gathered.

『Furthermore, giving and other practices can adorn precepts.』 What does this meaning explain? The Bodhisattva Mahasattva adorns upholding precepts with giving and other practices, and therefore can accomplish various supreme results, as the Tathagata said in the Sāgara-nāga-rāja-paripṛcchā-sūtra (Sāgara Dragon King Questioning Sutra): 『Dragon King! Because the Bodhisattva Mahasattva refrains from killing, they can initiate giving, and thus accomplish great wealth and resources, be indestructible, obtain long life, practice the Bodhisattva path, and transcend the evil deeds that trouble the world, and so on. Dragon King! The ten virtuous paths of action (daśa-kuśala-karmapatha) are also like this; giving adorns the ten virtuous paths of action, accomplishing great benefits; upholding precepts adorns』

嚴十善業道，成就一切佛法愿；忍辱莊嚴十善業道，成就三十二相八十種好佛妙音聲；精進莊嚴十善業道，成就佛法降伏一切諸魔怨敵；思惟莊嚴十善業道，成就聞慧思慧修慧堅固清凈；般若莊嚴十善業道，成就離諸邪見；慈心莊嚴十善業道，成就不害一切眾生心；悲心莊嚴十善業道，成就不捨一切眾生心；喜心莊嚴十善業道，成就修行佛法不怯弱心；舍心莊嚴十善業道，成就遠離愛心憎心，四攝莊嚴十善業道，成就教化一切眾生心。』」

問曰：「舍義云何？」

答曰：「對治貪著五陰及以資生，起慈悲心為攝受彼利益他行，不著因果等法，住持修行名為舍義。」

問曰：「應說舍成就義。云何菩薩舍成就？」

答曰：「菩薩遠離自取樂行，名舍成就。此義云何？又外道人求自取樂行於佈施，彼外道人為自身舍，雖廣行施而愛境界心之所纏故，果報微薄。又聲聞、辟支佛人雖不求世間樂果報事，而心畢竟取于涅槃。舍利眾生但取涅槃樂，是故施等業道功德，雖少為他而畢竟自為，畢竟專念成就自身利益果報。又菩薩摩訶薩出過一切世間，大士為利益他發起堅固大力之心，起大悲柔軟所施最勝畢竟成就。

「又成就舍者，有六種因。何等為六？一者、舍自身樂；二者、觀無眾生；三者

【現代漢語翻譯】現代漢語譯本以嚴謹的十善業道（Dasa-kusala-kammapatha，佛教倫理的十項善行）來成就一切佛法願望；以忍辱來莊嚴十善業道，成就佛的三十二相（Dvātriṃśadvara-lakṣaṇa，佛陀的三十二種殊勝相貌）和八十種好（Aśītyanuvyañjana，佛陀的八十種隨形好），以及佛的微妙音聲；以精進來莊嚴十善業道，成就佛法，降伏一切諸魔怨敵；以思惟來莊嚴十善業道，成就聞慧（Suta-maya-prajna，聽聞佛法所得的智慧）、思慧（Cinta-maya-prajna，通過思考佛法所得的智慧）和修慧（Bhavana-maya-prajna，通過修行佛法所得的智慧），使其堅固清凈；以般若（Prajna，智慧）來莊嚴十善業道，成就遠離一切邪見；以慈心來莊嚴十善業道，成就對一切眾生不起害心；以悲心來莊嚴十善業道，成就永不捨棄一切眾生的心；以喜心來莊嚴十善業道，成就修行佛法不怯弱的心；以舍心來莊嚴十善業道，成就遠離愛心和憎心；以四攝法（Catuḥ-saṃgrahavastu，菩薩用以攝受眾生的四種方法，即佈施、愛語、利行、同事）來莊嚴十善業道，成就教化一切眾生的心。'

問：『舍的意義是什麼？』

答：『對治貪著五陰（Pañca-skandha，構成個體存在的五種要素，即色、受、想、行、識）以及資生物品，生起慈悲心來攝受他們，利益他人，不執著于因果等法，安住並修行，這叫做舍的意義。』

問：『應該說說舍的成就意義。菩薩的舍如何成就？』

答：『菩薩遠離為自己取樂的行為，叫做舍的成就。這是什麼意思呢？外道之人爲了自己取樂而行佈施，這些外道之人爲了自身而舍，雖然廣泛地行佈施，但被貪愛境界的心所纏縛，所以果報微薄。聲聞（Śrāvaka，聽聞佛陀教法而修行的弟子）、辟支佛（Pratyekabuddha，無師自悟的修行者）之人雖然不求世間的快樂果報，但他們的心畢竟是趨向于涅槃（Nirvana，解脫）的。捨棄眾生，只求涅槃之樂，因此佈施等業道的功德，雖然少量地爲了他人，但畢竟是爲了自己，畢竟是專念成就自身的利益果報。菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）超越一切世間，大士爲了利益他人而發起堅固的大力之心，以大悲柔軟之心所作的佈施是最殊勝的，畢竟能夠成就。

『又成就舍的人，有六種原因。是哪六種呢？一者、捨棄自身之樂；二者、觀一切法無眾生；三者、……』

【English Translation】 English version Accomplishing all Buddha Dharma wishes by strictly adhering to the Ten Wholesome Paths of Action (Dasa-kusala-kammapatha); adorning the Ten Wholesome Paths of Action with patience, achieving the thirty-two major marks (Dvātriṃśadvara-lakṣaṇa) and eighty minor characteristics (Aśītyanuvyañjana) of a Buddha, as well as the Buddha's exquisite voice; adorning the Ten Wholesome Paths of Action with diligence, achieving the Buddha Dharma, subduing all demons and enemies; adorning the Ten Wholesome Paths of Action with contemplation, achieving the wisdom of hearing (Suta-maya-prajna), the wisdom of thinking (Cinta-maya-prajna), and the wisdom of cultivation (Bhavana-maya-prajna), making them firm and pure; adorning the Ten Wholesome Paths of Action with wisdom (Prajna), achieving freedom from all wrong views; adorning the Ten Wholesome Paths of Action with loving-kindness, achieving a mind that does not harm all sentient beings; adorning the Ten Wholesome Paths of Action with compassion, achieving a mind that never abandons all sentient beings; adorning the Ten Wholesome Paths of Action with joy, achieving a mind that is not timid in practicing the Buddha Dharma; adorning the Ten Wholesome Paths of Action with equanimity, achieving freedom from love and hatred; adorning the Ten Wholesome Paths of Action with the Four Means of Attraction (Catuḥ-saṃgrahavastu), achieving the mind to teach and transform all sentient beings.'

Question: 'What is the meaning of giving?'

Answer: 'Counteracting attachment to the five aggregates (Pañca-skandha) and possessions, generating loving-kindness and compassion to embrace them, benefiting others, not clinging to the law of cause and effect, abiding and practicing, this is called the meaning of giving.'

Question: 'One should speak of the meaning of the accomplishment of giving. How is the giving of a Bodhisattva accomplished?'

Answer: 'A Bodhisattva's renunciation of actions that seek personal pleasure is called the accomplishment of giving. What does this mean? Outsiders seek personal pleasure through giving. These outsiders give for themselves. Although they give extensively, they are entangled by minds attached to objects of desire, so the karmic reward is meager. Although Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) do not seek worldly happiness as a karmic result, their minds ultimately seek Nirvana (Nirvana). Abandoning sentient beings and only seeking the bliss of Nirvana, therefore, the merit of giving and other virtuous paths, although slightly for others, is ultimately for oneself, ultimately focused on achieving the karmic reward of personal benefit. A Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) transcends all worlds. The great being initiates a firm and powerful mind to benefit others. The giving done with great compassion and gentleness is the most supreme and ultimately accomplished.'

'Furthermore, there are six causes for the accomplishment of giving. What are the six? First, renouncing personal pleasure; second, observing that all dharmas are without sentient beings; third, ...'

、求無量佛法；四者、攝取無量世住；五者、修集無量種種善根；六者、不斷三寶以能成就無量果報，是名菩薩舍成就義應知。又為他利益一味心故。此明何義？世間眾生多為自身棄捨利益一切眾生，為求自樂為現受報為未來果施與他物。若諸菩薩摩訶薩等，為利益他專心一味，見諸眾生貧無資財般若等法。以是義故，不著因果依法施財施，于現在世及未來世能與眾生大利益事，是故菩薩摩訶薩舍成就。

「又復以舍隨順義故。此明何義？佈施等事隨順攝取眾生行故，則能攝取一切眾生，作大利益事。雖為利益他事，而外道、聲聞辟支佛等，棄捨利益一切眾生，唯為成就自身利益；菩薩摩訶薩依大慈悲心起樂利益他眾生行，如菩薩所求如是成就。以是義故，名舍成就。

「又以依于取佛菩提起心義故。此明何義？以菩薩摩訶薩為與一切眾生樂故，自求佛菩提起于舍心，見諸眾生墮墜惡趣，我于現在及未來世，令諸眾生離苦惱事。是故菩薩其心日夜轉轉為欲利益眾生，名舍成就。

「又以能攝取種種果故。此明何義？以諸菩薩為欲利益一切眾生種種佈施，于現在世及未來世，為欲攝取一切眾生取種種果，是名菩薩舍成就。如《無盡意修多羅》中說，求飲食者施與飲食，為命為樂為辯為色及以為力，如

【現代漢語翻譯】現代漢語譯本：求無量佛法（immeasurable Buddha-dharma）；四者、攝取無量世住；五者、修集無量種種善根；六者、不斷三寶（Three Jewels），以能成就無量果報，是名菩薩舍成就義應知。又為他利益一味心故。此明何義？世間眾生多為自身棄捨利益一切眾生，為求自樂為現受報為未來果施與他物。若諸菩薩摩訶薩（Bodhisattva-Mahasattva）等，為利益他專心一味，見諸眾生貧無資財般若（Prajna）等法。以是義故，不著因果依法施財施，于現在世及未來世能與眾生大利益事，是故菩薩摩訶薩舍成就。

又復以舍隨順義故。此明何義？佈施等事隨順攝取眾生行故，則能攝取一切眾生，作大利益事。雖為利益他事，而外道、聲聞（Sravaka）辟支佛（Pratyekabuddha）等，棄捨利益一切眾生，唯為成就自身利益；菩薩摩訶薩依大慈悲心起樂利益他眾生行，如菩薩所求如是成就。以是義故，名舍成就。

又以依于取佛菩提（Bodhi）起心義故。此明何義？以菩薩摩訶薩為與一切眾生樂故，自求佛菩提起于舍心，見諸眾生墮墜惡趣，我于現在及未來世，令諸眾生離苦惱事。是故菩薩其心日夜轉轉為欲利益眾生，名舍成就。

又以能攝取種種果故。此明何義？以諸菩薩為欲利益一切眾生種種佈施，于現在世及未來世，為欲攝取一切眾生取種種果，是名菩薩舍成就。如《無盡意修多羅》（Akshayamati Sutra）中說，求飲食者施與飲食，為命為樂為辯為色及以為力，如

【English Translation】 English version: Seeking immeasurable Buddha-dharma; fourth, gathering immeasurable lifetimes of dwelling; fifth, cultivating immeasurable kinds of good roots; sixth, not cutting off the Three Jewels, thereby achieving immeasurable karmic rewards. This is known as the meaning of a Bodhisattva's accomplishment of giving. Furthermore, it is due to a single-minded intention to benefit others. What does this mean? Worldly beings often abandon benefiting all sentient beings for their own sake, giving things to others to seek their own pleasure, present rewards, or future fruits. If Bodhisattva-Mahasattvas, with a single-minded intention to benefit others, see sentient beings who are poor and lack wealth, Prajna, and other dharmas, for this reason, they are not attached to cause and effect and give wealth and dharma according to the Dharma. In the present and future lives, they can bring great benefit to sentient beings. Therefore, Bodhisattva-Mahasattvas accomplish giving.

Furthermore, it is because giving accords with the meaning of following. What does this mean? Giving and other acts accord with the practice of gathering sentient beings, thus enabling the gathering of all sentient beings and bringing great benefit. Although it is for the sake of benefiting others, outsiders, Sravakas, Pratyekabuddhas, and others abandon benefiting all sentient beings, only seeking to accomplish their own benefit. Bodhisattva-Mahasattvas, relying on great compassion, arise with the practice of delighting in benefiting other sentient beings, and they accomplish what they seek. For this reason, it is called the accomplishment of giving.

Furthermore, it is because it relies on the meaning of arising with the intention to attain Buddha-Bodhi. What does this mean? Because Bodhisattva-Mahasattvas seek Buddha-Bodhi for themselves in order to give happiness to all sentient beings, they arise with the intention of giving. Seeing sentient beings falling into evil realms, they resolve to liberate sentient beings from suffering in the present and future lives. Therefore, the minds of Bodhisattvas turn day and night to benefit sentient beings, which is called the accomplishment of giving.

Furthermore, it is because it can gather various fruits. What does this mean? Because Bodhisattvas give various kinds of gifts to benefit all sentient beings, in the present and future lives, they seek to gather all sentient beings and obtain various fruits. This is called the accomplishment of giving of a Bodhisattva. As it is said in the Akshayamati Sutra, give food to those who seek food, for life, for happiness, for eloquence, for beauty, and for strength, as

是等皆悉施與。

「又為遠離邪命自活求資生故。此明何義？以諸菩薩佈施波羅蜜相違之法貪求資生，邪命自活等皆悉遠離。如《無盡意修多羅》中說，菩薩摩訶薩無顛倒邪命追求資生等佈施。」

問曰：「應說清凈不清凈舍。云何清凈？云何不清凈？」

答曰：「菩薩摩訶薩依自心清凈佈施清凈，如如來修多羅中說，有四種清凈佈施。何等為四？謂有佈施從施主清凈非是受者，如是等於彼四種清凈施中，所謂施主清凈非是受者，是名菩薩摩訶薩清凈施。又從施者受者清凈，亦名菩薩清凈之施。何以故？以諸菩薩施與他物不求果報，即能施與一切眾生。又求佈施果報者，彼人于受者邊求清凈，而菩薩離果報故，一切時自身心清凈，以心清凈故施清凈。

「又以遠離忽然施等。此明何義？以如來修多羅中說有九種施：一者、植施；二者、畏懼施；三者、報恩施；四者、求恩施；五者、學父母施；六者、為生天施；七者、為名稱施；八者、為莊嚴心施；九者、眷屬法施。為修行功德為得上義施。植佈施者，謂得植福田求多果報故。又植施者，謂近眷屬名植佈施。畏懼施者，見一切物無常敗壞，寧用佈施故。報恩施者，謂報恩相施，彼先施我、我應還施。求報恩施者，謂求后時報恩故。施學父母施

【現代漢語翻譯】現代漢語譯本：這些東西都全部施捨出去。

『又爲了遠離以不正當的手段謀生，以此來尋求生活所需。』這說明了什麼意義？因為諸位菩薩以佈施波羅蜜（Dāna-pāramitā，佈施到彼岸）相反的方法貪求生活所需，不正當的謀生等都全部遠離。如同《無盡意修多羅》（Akṣayamati-sūtra）中所說，菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）沒有顛倒邪命，追求生活所需等的佈施。

問：應該說清凈和不清凈的舍。什麼是清凈？什麼是不清凈？

答：菩薩摩訶薩依靠自己內心的清凈而佈施清凈，如如來修多羅（Tathāgata-sūtra）中所說，有四種清凈的佈施。哪四種呢？就是有的佈施是從施主清凈而不是受者清凈，像這樣等於在那四種清凈施中，所謂施主清凈而不是受者清凈，這叫做菩薩摩訶薩清凈的佈施。又有從施者和受者都清凈，也叫做菩薩清凈的佈施。為什麼呢？因為諸位菩薩施與他人財物不求果報，就能施與一切眾生。又求佈施果報的人，那個人在受者方面求清凈，而菩薩遠離果報的緣故，一切時自身心清凈，因為內心清凈的緣故，佈施也清凈。

『又以遠離忽然施等。』這說明了什麼意義？因為如來修多羅（Tathāgata-sūtra）中說有九種施：第一種是、植施；第二種是、畏懼施；第三種是、報恩施；第四種是、求恩施；第五種是、學父母施；第六種是、為生天施；第七種是、為名稱施；第八種是、為莊嚴心施；第九種是、眷屬法施。爲了修行功德爲了得到上義施。植佈施的人，是說爲了得到植福田求得多果報的緣故。又植施的人，是說親近眷屬名叫植佈施。畏懼施的人，看見一切事物無常敗壞，寧願用佈施的緣故。報恩施的人，是說報恩相施，他先前施與我、我應該還施。求報恩施的人，是說求后時報恩的緣故。施學父母施

【English Translation】 English version: All these things are given away completely.

'Furthermore, it is to stay away from seeking a livelihood through wrong means.' What does this mean? It is because all Bodhisattvas (Bodhisattva, beings on the path to Buddhahood) greedily seek a livelihood through methods contrary to Dāna-pāramitā (佈施波羅蜜, Perfection of Giving), and they completely stay away from wrong means of living. As it is said in the Akṣayamati-sūtra (無盡意修多羅, Sutra of Inexhaustible Intent), Bodhisattva-mahāsattvas (菩薩摩訶薩, great Bodhisattvas) do not have inverted or wrong means of seeking a livelihood, and their giving is of this nature.

Question: 'It should be said that there is pure and impure giving. What is pure? What is impure?'

Answer: 'Bodhisattva-mahāsattvas give purely based on the purity of their own minds. As it is said in the Tathāgata-sūtra (如來修多羅, Sutra of the Thus-Gone One), there are four kinds of pure giving. What are the four? They are: giving that is pure from the giver but not from the receiver. Being equal to those four kinds of pure giving, that which is pure from the giver but not from the receiver is called the pure giving of a Bodhisattva-mahāsattva. Also, that which is pure from both the giver and the receiver is also called the pure giving of a Bodhisattva. Why? Because when Bodhisattvas give things to others, they do not seek rewards, and they are able to give to all sentient beings. Furthermore, those who seek rewards for giving seek purity from the receiver's side, but because Bodhisattvas are free from seeking rewards, they are pure in body and mind at all times, and because their minds are pure, their giving is also pure.'

'Furthermore, it is to stay away from sudden giving, etc.' What does this mean? It is because the Tathāgata-sūtra (如來修多羅, Sutra of the Thus-Gone One) says that there are nine kinds of giving: first, planting giving; second, fearful giving; third, repaying kindness giving; fourth, seeking kindness giving; fifth, learning from parents giving; sixth, giving for rebirth in heaven; seventh, giving for fame; eighth, giving for adorning the mind; ninth, giving the Dharma to relatives. It is to cultivate merit and virtue in order to obtain the highest meaning of giving. Planting giving refers to seeking to plant fields of merit in order to obtain many rewards. Furthermore, planting giving refers to being close to relatives, which is called planting giving. Fearful giving refers to seeing that all things are impermanent and decaying, and therefore preferring to give. Repaying kindness giving refers to giving in return for kindness, saying, 'He gave to me first, so I should give back.' Seeking repaying kindness giving refers to seeking to be repaid later. Giving by learning from parents

者，謂著過去修行起如是心：『我父母精進常行佈施，我亦如是行於佈施。』故。為生天施者，謂求天中五欲境界故。為名稱施者，為令四方沙門婆羅門等知而施故。如是七種施。為智者所呵，以不清凈故。又聲聞、辟支佛人，離世間樂求涅槃樂，如是佈施亦非清凈。又菩薩摩訶薩不著自樂，唯求諸佛菩提心施，于諸施中最勝清凈，是名菩薩施清凈。

「又以如實知有為行體故。此明何義？以諸凡夫取著虛妄戲論我相心顛倒故，唯求五欲樂境界事，以離慧眼以為愛等煩惱諸垢之所染污。舍不清凈。菩薩摩訶薩如實知見有為行體虛妄不實，是故遠離我見等相，及能遠離五怖畏故，無有內外可施之物不能捨者，以為求他利益所縛，及能遠離自求樂等垢污之法，以是義故，名舍清凈。

「又以空觀觀所起故。此明何義？以諸菩薩空觀等觀觀施等法，以是義故名舍清凈。如《無盡意修多羅》中如來說言：『以觀空觀觀起佈施。』以是義故，施不可盡如是等。」

問曰：「應說佈施差別之相？」

答曰：「略說則有一種佈施，謂不貪心相應心施。

「復有二種：一、見受者；二、不見受者。不見受者者，如置物火中及恒河中。又見施主者，有施有佈施。彼亦有二種：謂染、不染。染者謂家法餘食

【現代漢語翻譯】現代漢語譯本：這種佈施是指因為過去修行而生起這樣的想法：『我的父母精進修行，經常行佈施，我也應該像他們一樣行佈施。』因此，爲了生到天界而佈施的人，是因為追求天界中的五欲境界。爲了名聲而佈施的人，是爲了讓四方的沙門（Śrāmaṇa，出家求道者）、婆羅門（Brāhmaṇa，祭司）等知道而佈施。像這樣的七種佈施，會被智者所呵斥，因為它們不清凈。此外，聲聞（Śrāvaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，獨自悟道的修行者）追求脫離世間之樂而求涅槃（Nirvāṇa，寂滅）之樂，這樣的佈施也不是清凈的。而菩薩摩訶薩（Bodhisattva-Mahāsattva，發大心的菩薩）不執著于自己的快樂，只求諸佛的菩提心（Bodhi-citta，覺悟之心）而行佈施，在各種佈施中最為殊勝清凈，這叫做菩薩的佈施清凈。又因為如實地知曉有為行（Saṃskṛta，因緣和合而成的現象）的本質。這說明什麼意義呢？因為凡夫俗子執著于虛妄的戲論和我相（ātman，自我）的顛倒，只追求五欲（pañca kāmaguṇāḥ，色、聲、香、味、觸）的快樂境界，被遠離智慧之眼的愛等煩惱和各種垢染所污染，所以捨棄不清凈。菩薩摩訶薩如實地知見有為行體的虛妄不實，因此遠離我見等相，並且能夠遠離五種怖畏，沒有什麼內外之物不能捨棄的，因為被為他人求利益所束縛，並且能夠遠離為自己求快樂等垢污之法，因為這個緣故，叫做舍清凈。又因為用空觀（Śūnyatā，空性）來觀察所生起的一切。這說明什麼意義呢？因為諸位菩薩用空觀等觀來觀察佈施等法，因為這個緣故叫做舍清凈。如《無盡意修多羅》（Akṣayamati-sūtra，經名）中如來說道：『用觀空觀來觀察而生起佈施。』因為這個緣故，佈施是不可窮盡的，像這樣等等。問：『應該說說佈施的差別相吧？』答：『簡略地說，有一種佈施，叫做不貪心相應的心的佈施。』『又有兩種：一、見到接受者；二、不見到接受者。不見到接受者，比如把東西放在火中或者恒河中。又見到施主的人，有施，有佈施。其中也有兩種：染污和不染污。染污是指家裡的剩餘食物。

【English Translation】 English version: This refers to generating such a thought based on past practice: 『My parents diligently practiced and frequently gave alms, and I should also give alms as they did.』 Therefore, those who give alms in order to be reborn in the heavens do so because they seek the five desires in the heavens. Those who give alms for fame do so to let the Śrāmaṇas (ascetics), Brāhmaṇas (priests), and others in all directions know about it. Such seven types of giving are criticized by the wise because they are not pure. Furthermore, Śrāvakas (disciples who hear the teachings) and Pratyekabuddhas (solitary Buddhas) seek the bliss of Nirvāṇa (liberation) by abandoning worldly pleasures, and such giving is also not pure. However, Bodhisattva-Mahāsattvas (great Bodhisattvas) do not cling to their own happiness but only seek the Bodhi-citta (mind of enlightenment) of all Buddhas and give alms, which is the most supreme and pure among all kinds of giving. This is called the purity of a Bodhisattva's giving. Furthermore, it is because one truly knows the nature of Saṃskṛta (conditioned phenomena). What does this mean? It is because ordinary people cling to the delusions of false and playful notions of the ātman (self), only seeking the pleasures of the pañca kāmaguṇāḥ (five desires: form, sound, smell, taste, and touch), and are defiled by afflictions such as love, which are far from the eye of wisdom. Therefore, they abandon what is impure. Bodhisattva-Mahāsattvas truly know and see that the nature of Saṃskṛta is false and unreal. Therefore, they stay away from notions of self and are able to stay away from the five fears. There is nothing, internal or external, that they cannot give up, because they are bound by seeking the benefit of others and are able to stay away from defilements such as seeking their own pleasure. For this reason, it is called the purity of giving. Furthermore, it is because everything that arises is observed with Śūnyatā (emptiness). What does this mean? It is because all Bodhisattvas observe giving and other dharmas with the contemplation of emptiness. For this reason, it is called the purity of giving. As the Buddha said in the Akṣayamati-sūtra (name of a sutra): 『Giving arises from observing with the contemplation of emptiness.』 For this reason, giving is inexhaustible, and so on. Question: 『Should the differences in giving be explained?』 Answer: 『Briefly speaking, there is one type of giving, which is giving with a mind that is in accordance with non-greed.』『There are also two types: one, seeing the recipient; two, not seeing the recipient. Not seeing the recipient is like placing something in a fire or in the Ganges River. Also, for those who see the giver, there is giving and there is almsgiving. Among them, there are also two types: defiled and undefiled. Defiled refers to leftover food from the household.』

及淫女人莊嚴具施，是名染施。不染施者，謂施貧窮孤獨人等是不染施。

「復有二種施：謂法施、資生施。法施者，謂離供養恭敬等心，於法中法想，遠離愛心及顛倒心說修多羅等，是名法施。

「復有三種施，即此二種加無畏施。無畏施者，作如是言：『汝莫怖畏，汝莫怖畏。』又無畏施者，見諸眾生種種怖畏施與無畏。此義云何？謂見他畏起，與現世及未來世無怖畏心，而口說言：『汝莫怖畏，汝莫怖畏。我為汝作如是如是方便，隨何等方便與汝畢竟無畏之處。』名無畏施。彼怖畏者，如貧窮人受于苦惱，此怖畏者亦復如是，以與無畏對治法故。

「復有四種施，即向三種，復有大施。言大施者，謂受持五戒，此是如來所說大施，以能攝取無量眾生故，成就無量眾生樂故。資生飲食用佈施者，不能廣作利益眾生。受持五戒能作利益，以能盡形受持五戒，唸唸增長種種功德，以依止彼根本心故，諸功德聚乃至命根不斷絕住。

「復有四種施，此四種施略有二種：一者、不凈；二者、凈。不凈中有二種差別。何等為二？一者、怖畏施；二者、求報恩施。以何義故名為不凈？如世間田，以為荊蕀惡草等覆，故名不凈，此亦如是，以怖畏故、求報恩故，名不凈施。凈中亦有二種差別。何等為二

【現代漢語翻譯】現代漢語譯本以及以莊嚴的器具佈施，這稱為染施。不染施是指佈施給貧窮孤獨的人等等，這稱為不染施。

『又有兩種佈施：即法施和資生施。法施是指，不帶供養恭敬等心，以正確的想法理解佛法，遠離貪愛心和顛倒心，宣說修多羅（Sutra，經）等，這稱為法施。

『又有三種佈施，即以上兩種加上無畏施。無畏施是指，說這樣的話：『你不要害怕，你不要害怕。』又無畏施是指，見到各種眾生處於種種怖畏之中，而給予他們無畏。這其中的含義是什麼呢？是指見到他人產生畏懼，給予他們現世和未來世都沒有怖畏的心，並且口中說：『你不要害怕，你不要害怕。我為你提供這樣這樣的方便，無論用什麼方便，都讓你得到究竟無畏的境地。』這稱為無畏施。那些處於怖畏中的人，就像貧窮的人遭受苦惱一樣，這種怖畏也是如此，因此用給予無畏的方法來對治它。

『又有四種佈施，即以上三種，再加上大施。所謂大施，是指受持五戒，這是如來所說的大施，因為它能夠攝取無量眾生，成就無量眾生的安樂。用資生飲食用具進行佈施，不能廣泛地利益眾生。受持五戒能夠利益眾生，因為能夠盡形壽受持五戒，唸唸增長種種功德，因為依靠這個根本心，各種功德聚集，乃至生命終結也不會斷絕。

『又有四種佈施，這四種佈施略分為兩種：一是、不凈；二是、凈。不凈中有兩種差別。哪兩種呢？一是、怖畏施；二是、求報恩施。因為什麼緣故稱為不凈呢？就像世間的田地，被荊棘惡草等覆蓋，所以稱為不凈，這裡也是如此，因為出於怖畏的緣故、求報恩的緣故，稱為不凈施。凈中也有兩種差別。哪兩種呢？

【English Translation】 English version And giving with adorned implements, this is called 'tainted giving' (染施). 'Untainted giving' refers to giving to the poor, the lonely, and so on; this is called 'untainted giving'.

『Furthermore, there are two kinds of giving: namely, Dharma giving (法施) and material giving (資生施). Dharma giving refers to, without the mind of offering or reverence, with the correct understanding of Dharma, away from attachment and distorted mind, expounding Sutras (修多羅) and so on; this is called Dharma giving.

『Furthermore, there are three kinds of giving, which are these two kinds plus fearlessness giving (無畏施). Fearlessness giving refers to saying such words: 『You must not be afraid, you must not be afraid.』 Also, fearlessness giving refers to seeing various beings in various states of fear and giving them fearlessness. What is the meaning of this? It means seeing others arise with fear, giving them a mind free from fear in the present and future lives, and saying, 『You must not be afraid, you must not be afraid. I will provide you with such and such means, whatever means to give you a place of ultimate fearlessness.』 This is called fearlessness giving. Those who are in fear are like the poor suffering from distress; this fear is also like that, so it is counteracted by giving fearlessness.

『Furthermore, there are four kinds of giving, which are the above three kinds, plus great giving (大施). Great giving refers to upholding the Five Precepts (五戒); this is the great giving spoken of by the Tathagata (如來), because it can gather countless beings and accomplish the happiness of countless beings. Giving with material necessities, food, and drink cannot widely benefit beings. Upholding the Five Precepts can benefit beings, because one can uphold the Five Precepts for a lifetime, with every thought increasing various merits, because relying on this fundamental mind, various accumulations of merit will not be cut off until the end of life.

『Furthermore, there are four kinds of giving, which are briefly divided into two kinds: one is impure; the other is pure. There are two kinds of differences in impurity. What are the two? One is giving out of fear (怖畏施); the other is giving seeking repayment (求報恩施). For what reason is it called impure? Just like a field in the world, covered with thorns and weeds, is called impure, so it is here, because of fear, because of seeking repayment, it is called impure giving. There are also two kinds of differences in purity. What are the two?

？一者、敬重心施；二者、慈悲心施。除此四種更有上上勝施，如偈言：

「『下求有資生，　　下下怖畏施，　　智者敬重施，　　勝智慈悲施。』

「復有四種施。何等為四？一者、自利益施非他利益；二者、他利益施非自利益；三者、俱利益施；四者、俱無利益施。自利益施非他利益者，謂凡夫聖人伏離煩惱，或有非是伏離煩惱，或時施與諸佛如來，或時施與形像塔廟，是名自利益施非他利益。他利益施非自利益者，謂阿羅漢、阿那含等，除為現果施與眾生，是名他利益施非自利益。俱利益施者，謂施伏離煩惱凡夫，或未伏離煩惱凡夫，是名俱利益施。俱無利益施者，除為現果，謂阿羅漢、阿那含等為塔廟施，是名俱無利益施。

「又復略說，諸菩薩摩訶薩有四種施，悉能攝取一切善根。何等為四？一者、平等心施；二者、對治施；三者、迴向大菩提施；四者、依寂滅施。如是諸菩薩摩訶薩為滿足檀波羅蜜故，如是佈施應知。」

問曰：「應說佈施果。云何佈施果？」

答曰：「略說佈施，有一種果，所謂受用。

「復有二種果，所謂現在受果、未來受果。

「復有三種果，即此二種復加般若。

「復有四種果，何謂四種？一者、有果而無用；二者、有用而無

【現代漢語翻譯】現代漢語譯本：？一者，敬重心施；二者，慈悲心施。除了這四種，還有更殊勝的佈施，如偈語所說：『爲了獲得生活所需而向下求取，是下等的、帶著恐懼的佈施，智者以恭敬心進行的佈施，是殊勝的，而以慈悲心進行的佈施，則是最殊勝的。』又有四種佈施。哪四種呢？一是自利佈施而非利他；二是利他佈施而非自利；三是俱利佈施；四是俱無利益佈施。自利佈施而非利他，是指凡夫或聖人降伏或斷離煩惱，或者沒有降伏或斷離煩惱，有時佈施給諸佛如來（Tathagata，如來），有時佈施給佛像、塔廟，這叫做自利佈施而非利他。利他佈施而非自利，是指阿羅漢（Arhat，證悟者）、阿那含（Anagamin，不還者）等，除了爲了獲得現世的果報而佈施給眾生，這叫做利他佈施而非自利。俱利佈施，是指佈施給降伏或斷離煩惱的凡夫，或者未降伏或斷離煩惱的凡夫，這叫做俱利佈施。俱無利益佈施，除了爲了獲得現世的果報，是指阿羅漢、阿那含等爲了塔廟而佈施，這叫做俱無利益佈施。又簡略地說，諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）有四種佈施，能夠完全攝取一切善根。哪四種呢？一是平等心施；二是對治施；三是迴向大菩提（Mahabodhi，偉大的覺悟）施；四是依寂滅施。像這樣，諸菩薩摩訶薩爲了圓滿檀波羅蜜（Dānapāramitā，佈施波羅蜜）的緣故，應當知道要這樣佈施。問：『應該說說佈施的果報。什麼是佈施的果報呢？』答：『簡略地說，佈施有一種果報，就是受用。』『又有兩種果報，就是現在受果報、未來受果報。』『又有三種果報，就是這兩種果報再加上般若（Prajna，智慧）。』『又有四種果報，哪四種呢？一是隻有果報而無受用；二是隻有受用而無

【English Translation】 English version: ? Firstly, giving with a respectful mind; secondly, giving with a compassionate mind. Besides these four, there are even more supreme kinds of giving, as the verse says: 'Seeking downwards for resources for life, is inferior giving with fear, Giving with respect by the wise, is superior, and giving with compassion by the supremely wise.' Furthermore, there are four kinds of giving. What are the four? Firstly, giving for one's own benefit but not for the benefit of others; secondly, giving for the benefit of others but not for one's own benefit; thirdly, giving for the benefit of both; fourthly, giving for the benefit of neither. Giving for one's own benefit but not for the benefit of others refers to ordinary people or sages who subdue or eliminate afflictions, or who have not subdued or eliminated afflictions, sometimes giving to all the Buddhas Tathagata (Tathagata, Thus Gone One), or sometimes giving to images, stupas, and temples; this is called giving for one's own benefit but not for the benefit of others. Giving for the benefit of others but not for one's own benefit refers to Arhats (Arhat, Worthy Ones), Anagamins (Anagamin, Non-Returners), etc., except for giving to sentient beings in order to obtain present results; this is called giving for the benefit of others but not for one's own benefit. Giving for the benefit of both refers to giving to ordinary people who have subdued or eliminated afflictions, or to ordinary people who have not subdued or eliminated afflictions; this is called giving for the benefit of both. Giving for the benefit of neither, except for obtaining present results, refers to Arhats, Anagamins, etc., giving for stupas and temples; this is called giving for the benefit of neither. Moreover, to put it briefly, Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas) have four kinds of giving that can completely gather all good roots. What are the four? Firstly, giving with an equal mind; secondly, giving as an antidote; thirdly, giving with dedication to great Bodhi (Mahabodhi, Great Enlightenment); fourthly, giving based on quiescence. Thus, Bodhisattva-Mahasattvas, in order to fulfill Dānapāramitā (Dānapāramitā, Perfection of Giving), should know to give in this way. Question: 'One should speak of the fruits of giving. What are the fruits of giving?' Answer: 'Briefly speaking, giving has one kind of fruit, namely enjoyment.' 'Furthermore, there are two kinds of fruits, namely receiving the fruit in the present and receiving the fruit in the future.' 'Furthermore, there are three kinds of fruits, namely these two kinds of fruits plus Prajna (Prajna, Wisdom).' 'Furthermore, there are four kinds of fruits, what are the four? Firstly, there is fruit but no enjoyment; secondly, there is enjoyment but no

果；三者、有果亦有用；四者、無果亦無用。有果而無用者，謂不至心施、不自手施、輕心佈施，彼如是施，雖得無量種種果報而不能受用，如舍衛天主，雖得無量種種珍寶，而不能受用。有用而無果者，謂自不施，見他行施起隨喜心。以是義故，雖得受用而自無果，如天子物一切沙門婆羅門等，雖得衣食及以受用而自無果，又如轉輪聖王四兵，雖得衣食而不得果。有果亦有用者，謂至心施、不輕心施，如樹提伽諸長者等。無果亦無用者，謂佈施已因即滅盡，或為出世聖道障故，猶如遠離煩惱聖人。

「復有五種果，謂得命、色、力、樂、辯等，如如來修多羅中說，因食得命是故施食即是施命，以是因緣后得長命。如是施色、施力、施樂、施辯才等，皆亦如是。

「復有五種勝果，所謂施與父、母、病人、法師、菩薩，得勝果報。父母恩養生長身命，是故施者得勝果報。又病人者，孤獨可愍。以是義故，起慈悲心施病人者得勝果報。又說法者，能生法身增長法身，示導善惡、平正非平正、顛倒非顛倒，是故施者得勝果報。又諸菩薩等悉能攝取利益眾生故，以快心故、以無因緣而能發起慈悲心故、以攝取三寶不斷絕因故，以是義故，施菩薩者得勝果報。

「復有五種果，即現身得。何等為五？一者、

【現代漢語翻譯】現代漢語譯本：果報有四種：第一種，有果但無用；第二種，有用但無果；第三種，有果也有用；第四種，無果也無用。有果但無用，是指不用至誠之心佈施，不用自己的手佈施，輕慢地佈施。像這樣佈施，雖然得到無量種種的果報，卻不能受用，就像舍衛城的天主，雖然得到無量種種珍寶，卻不能受用。有用但無果，是指自己不佈施，看到他人佈施行善，就生起隨喜之心。因為這個緣故，雖然能夠受用，但自己卻沒有果報，就像天子的東西，一切沙門（指修行人）婆羅門（指祭司）等，雖然得到衣食以及受用，但自己卻沒有果報，又像轉輪聖王的四種軍隊，雖然得到衣食，卻得不到果報。有果也有用，是指用至誠之心佈施，不用輕慢之心佈施，就像樹提伽等各位長者。無果也無用，是指佈施之後，因緣就滅盡了，或者因為成為出世聖道的障礙，就像遠離煩惱的聖人。

『又有五種果報，就是得到壽命、美色、力量、快樂、辯才等，就像如來的經典中所說，因為食物能夠延續生命，所以佈施食物就是佈施生命，因為這個因緣，後來能夠得到長壽。像這樣佈施美色、佈施力量、佈施快樂、佈施辯才等，也都是這樣。

『又有五種殊勝的果報，就是佈施給父親、母親、病人、法師、菩薩，能夠得到殊勝的果報。父母恩養我們，使我們身軀成長，生命延續，所以佈施給父母的人能夠得到殊勝的果報。還有病人，孤獨可憐。因為這個緣故，生起慈悲心佈施給病人的人能夠得到殊勝的果報。還有說法的人，能夠生出法身，增長法身，指示引導什麼是善什麼是惡、什麼是公正什麼是不公正、什麼是顛倒什麼是不顛倒，所以佈施給說法的人能夠得到殊勝的果報。還有各位菩薩等，都能夠攝取利益眾生，因為他們心懷喜悅，因為他們沒有因緣也能發起慈悲心，因為他們能夠攝取三寶使之不斷絕，因為這個緣故，佈施給菩薩的人能夠得到殊勝的果報。

『又有五種果報，是現世就能得到的。哪五種呢？第一種，……』

【English Translation】 English version: There are four types of consequences: first, there is consequence but no benefit; second, there is benefit but no consequence; third, there is both consequence and benefit; fourth, there is neither consequence nor benefit. Having consequence but no benefit refers to giving without sincerity, not giving with one's own hands, and giving with a disrespectful attitude. Although such giving may yield immeasurable kinds of rewards, one cannot enjoy them, like the lord of Shravasti (a major city in ancient India), who, despite possessing immeasurable treasures, cannot enjoy them. Having benefit but no consequence refers to not giving oneself but rejoicing in the giving of others. For this reason, although one can enjoy the benefits, one has no consequence of one's own, like the possessions of the Devas (gods), which all Shramanas (ascetics) and Brahmanas (priests), etc., receive food and clothing and enjoy, but have no consequence of their own. Similarly, the four divisions of the Chakravartin's (universal monarch) army receive food and clothing but do not gain consequence.

Having both consequence and benefit refers to giving with sincerity and without disrespect, like the elders such as Sudatta (Anathapindika). Having neither consequence nor benefit refers to the extinction of the cause immediately after giving, or because it becomes an obstacle to the path of liberation, like the saints who have distanced themselves from afflictions.

'Furthermore, there are five kinds of consequences, namely, obtaining life, beauty, strength, joy, and eloquence, as mentioned in the Sutras (discourses of the Buddha). Because food sustains life, giving food is giving life, and for this reason, one will later obtain longevity. Similarly, giving beauty, giving strength, giving joy, and giving eloquence are all the same.

'Furthermore, there are five kinds of superior consequences, namely, giving to one's father, mother, the sick, Dharma teachers, and Bodhisattvas (enlightenment beings), which yield superior rewards. Parents nurture and raise us, enabling our bodies to grow and our lives to continue, therefore, those who give to their parents obtain superior rewards. Moreover, the sick are lonely and pitiable. For this reason, those who give to the sick with compassion obtain superior rewards. Furthermore, those who teach the Dharma can generate the Dharma body and increase the Dharma body, showing and guiding what is good and what is evil, what is just and what is unjust, what is inverted and what is not inverted, therefore, those who give to Dharma teachers obtain superior rewards. Furthermore, all Bodhisattvas can gather and benefit sentient beings because they are joyful, because they can generate compassion without cause, because they can gather the Three Jewels (Buddha, Dharma, Sangha) and prevent their extinction, for this reason, those who give to Bodhisattvas obtain superior rewards.

'Furthermore, there are five kinds of consequences that are obtained in this very life. What are the five? First, ...'

入慈三昧；二者、入無諍三昧；三者、入滅盡定；四者、見道；五者、阿羅漢果。若佈施者，即得果報。入大慈定者，能發心與無量眾生安隱之樂，以與無量眾生樂故名為慈心，以是慈心熏修自體，是故初起慈心三昧即佈施者，得現果報。又入無諍三昧者，悉能防護一切眾生諸煩惱心，以廣攝取利益眾生熏修自體，是故初起無諍三昧即佈施者，得現果報。又入滅盡定者，則能攝取無量功德，以取無量功德熏修自體，以此三昧似於涅槃，是故初起滅盡三昧即佈施者，得現果報。又見道者離見道煩惱，以聖道力熏修自體，以是義故，初起見道即佈施者，得現果報。又阿羅漢果者，遠離修道一切煩惱心得自在，是故初起阿羅漢果即佈施者，得現果報。又菩薩摩訶薩佈施果者，如《無盡意修多羅》中及餘一切修多羅中廣說應知。而諸菩薩摩訶薩等，修行佈施勝餘人施，離自取樂為欲利益他眾生故而行佈施。又復略說，菩薩求於二種法故而行佈施：一者、求于大富資生故；二者、求得成就波羅蜜故。

「又復菩薩起如是心：『我若無有多資生者，雖有施心而無財物可以佈施。』是故起心為欲成就資生大富施與眾生，依此施故怨親平等攝取利益。是故菩薩見依佈施故，得成就無量福德：一者、能攝取怨；二者、恒常給濟一切

【現代漢語翻譯】現代漢語譯本入慈三昧（Samadhi of Loving-kindness）；二者、入無諍三昧（Samadhi of Non-contention）；三者、入滅盡定（Cessation Samadhi）；四者、見道（Path of Seeing）；五者、阿羅漢果（Arhatship）。若佈施者，即得果報。入大慈定者，能發心與無量眾生安隱之樂，以與無量眾生樂故名為慈心，以是慈心熏修自體，是故初起慈心三昧即佈施者，得現果報。又入無諍三昧者，悉能防護一切眾生諸煩惱心，以廣攝取利益眾生熏修自體，是故初起無諍三昧即佈施者，得現果報。又入滅盡定者，則能攝取無量功德，以取無量功德熏修自體，以此三昧似於涅槃（Nirvana），是故初起滅盡三昧即佈施者，得現果報。又見道者離見道煩惱，以聖道力熏修自體，以是義故，初起見道即佈施者，得現果報。又阿羅漢果者，遠離修道一切煩惱心得自在，是故初起阿羅漢果即佈施者，得現果報。又菩薩摩訶薩（Bodhisattva-Mahasattva）佈施果者，如《無盡意修多羅》（The Sutra of Inexhaustible Intent）中及餘一切修多羅（Sutra）中廣說應知。而諸菩薩摩訶薩等，修行佈施勝餘人施，離自取樂為欲利益他眾生故而行佈施。又復略說，菩薩求於二種法故而行佈施：一者、求于大富資生故；二者、求得成就波羅蜜（Paramita）故。『又復菩薩起如是心：』我若無有多資生者，雖有施心而無財物可以佈施。』是故起心為欲成就資生大富施與眾生，依此施故怨親平等攝取利益。是故菩薩見依佈施故，得成就無量福德：一者、能攝取怨；二者、恒常給濟一切

【English Translation】 English version Entering the Samadhi of Loving-kindness; second, entering the Samadhi of Non-contention; third, entering the Cessation Samadhi; fourth, the Path of Seeing; fifth, the fruit of Arhatship. If one practices generosity, one will obtain the karmic reward. Entering the Great Samadhi of Loving-kindness enables one to generate the intention to give limitless beings the joy of peace and security. Because of giving joy to limitless beings, it is called the mind of loving-kindness. By cultivating oneself with this mind of loving-kindness, therefore, when one initially arises the Samadhi of Loving-kindness and practices generosity, one obtains immediate karmic reward. Furthermore, entering the Samadhi of Non-contention enables one to protect all beings from afflictive emotions. By broadly gathering and benefiting beings to cultivate oneself, therefore, when one initially arises the Samadhi of Non-contention and practices generosity, one obtains immediate karmic reward. Furthermore, entering the Cessation Samadhi enables one to gather limitless merits. By taking limitless merits to cultivate oneself, this Samadhi is similar to Nirvana, therefore, when one initially arises the Cessation Samadhi and practices generosity, one obtains immediate karmic reward. Furthermore, one who sees the Path of Seeing is free from the afflictions of the Path of Seeing. By using the power of the holy path to cultivate oneself, for this reason, when one initially arises the Path of Seeing and practices generosity, one obtains immediate karmic reward. Furthermore, one who attains the fruit of Arhatship is free from all afflictive emotions of the Path of Cultivation and obtains self-mastery. Therefore, when one initially arises the fruit of Arhatship and practices generosity, one obtains immediate karmic reward. Furthermore, the karmic reward of generosity of a Bodhisattva-Mahasattva, as extensively explained in 'The Sutra of Inexhaustible Intent' and all other Sutras, should be known. These Bodhisattva-Mahasattvas, practicing generosity, surpass the generosity of others, abandoning self-enjoyment in order to benefit other beings, and thus practice generosity. Furthermore, briefly speaking, Bodhisattvas practice generosity seeking two kinds of Dharma: first, seeking great wealth and resources; second, seeking to accomplish the Paramitas. 『Furthermore, a Bodhisattva generates such a thought:』 If I do not have abundant resources, although I have the intention to give, I will not have wealth to give away.』 Therefore, they generate the intention to accomplish great wealth and resources to give to beings. Relying on this generosity, they equally gather and benefit both enemies and relatives. Therefore, Bodhisattvas see that by relying on generosity, they can accomplish limitless merits: first, they can gather in enemies; second, they can constantly provide for all.

眾生衣食等物；三者、心不怯弱；四者、余親不欺；五者、常為眾人敬信尊重；六者、一切眷屬信受其語；七者、入大眾時心無怖畏；八者、一切怨敵不能傷害；九者、親屬歡喜；十者、現果資生常有不空；十一者、常為他求；十二者、所作已辦；十三者、情所愛敬常自圍繞；十四者、所不愛敬皆悉遠離；十五者、所有成就世間出世間利益勝事，常為一切親屬所慶；十六者、若無利益一切諸親則懷憂惱；十七者、護一切惡；十八者、自令安住諸善法中；十九者、見他神通心不欣尚；二十者、恒常讚歎一切功德；二十一者、覆藏諸過；二十二者、棄捨一切非丈夫相；二十三者、成就一切大丈夫相；二十四者、無有貧窮下賤乞人看施主眼；二十五者、一切求心稱事滿足。

「是故菩薩摩訶薩，深見佈施有如是等無量功德，為欲利益一切眾生，自能成辦如是力故，信喜佈施，以依信喜行佈施故，則能滿足檀波羅蜜。」

問曰：「為從勝心成就清凈佈施果報？從勝福田成就清凈佈施果報？」

答曰：「有人言：從勝心故成就清凈佈施果報。何以故？現見施事是一而果報差別，猶如種子。此義云何？猶如種子，地等是一，而依種子見有勝果。如是施物是一，而依勝心乃至施畜生等，以心力故得人天果，轉輪聖

【現代漢語翻譯】現代漢語譯本眾生在衣食等方面無所匱乏；三者，內心不會感到怯懦；四者，不會被其他親屬欺騙；五者，經常受到大眾的敬信和尊重；六者，所有眷屬都相信並接受他的話語；七者，進入大眾場合時內心沒有恐懼；八者，一切怨敵都不能傷害他；九者，親屬感到歡喜；十者，現世的果報能帶來生活所需，常常不會匱乏；十一者，經常被他人所需求；十二者，所要做的事情已經完成；十三者，感情上喜愛和尊敬的人常常圍繞在身邊；十四者，不喜愛和不尊敬的人都遠離；十五者，所有成就的世間和出世間的利益殊勝之事，常常被一切親屬所慶賀；十六者，如果沒有利益，一切親屬則感到憂愁煩惱；十七者，守護一切惡行；十八者，使自己安住在各種善法之中；十九者，見到他人的神通，內心不會欣喜羨慕；二十者，恒常讚歎一切功德；二十一者，掩蓋自己的過失；二十二者，拋棄一切非大丈夫的相貌；二十三者，成就一切大丈夫的相貌；二十四者，不會像貧窮的乞丐那樣看著施主；二十五者，一切所求都能如願滿足。『因此，菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩），深刻地認識到佈施有如此等等無量的功德，爲了利益一切眾生，自己能夠成就這樣的力量，因此信喜佈施，因為依靠信喜而行佈施，就能圓滿檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）。』問：『是從殊勝的心意成就清凈佈施的果報？還是從殊勝的福田成就清凈佈施的果報？』答：『有人說：從殊勝的心意成就清凈佈施的果報。為什麼呢？因為可以明顯看到佈施的事情是一樣的，而果報卻有差別，就像種子一樣。這是什麼意思呢？就像種子，土地等等是一樣的，但是依靠種子就能看到殊勝的果實。這樣，佈施的物品是一樣的，但是依靠殊勝的心意，乃至佈施給畜生等等，憑藉心意的力量，就能得到人天果報，轉輪聖

【English Translation】 English version Beings are not lacking in clothing, food, and other necessities; third, the mind is not timid; fourth, one is not deceived by other relatives; fifth, one is often respected and trusted by the public; sixth, all family members believe and accept his words; seventh, there is no fear in the heart when entering public gatherings; eighth, all enemies cannot harm him; ninth, relatives feel joy; tenth, the present results bring the necessities of life and are often not lacking; eleventh, one is often sought after by others; twelfth, what needs to be done has been completed; thirteenth, those whom one loves and respects are often around; fourteenth, those whom one does not love and respect are far away; fifteenth, all accomplished worldly and other-worldly beneficial and excellent matters are often celebrated by all relatives; sixteenth, if there is no benefit, all relatives feel worried and distressed; seventeenth, protect against all evil deeds; eighteenth, enable oneself to abide in all good dharmas; nineteenth, upon seeing the supernatural powers of others, the mind does not rejoice or envy; twentieth, constantly praise all merits; twenty-first, conceal one's own faults; twenty-second, abandon all non-masculine appearances; twenty-third, accomplish all masculine appearances; twenty-fourth, one does not look at the benefactor like a poor beggar; twenty-fifth, all desires are fulfilled as wished. 『Therefore, the Bodhisattva-Mahāsattva (great Bodhisattva), deeply understands that giving has such immeasurable merits, and in order to benefit all sentient beings, he is able to accomplish such power, therefore he joyfully gives, and because he relies on joy to practice giving, he can fulfill Dāna-pāramitā (perfection of giving).』 Question: 『Is it from a superior mind that the pure fruit of giving is achieved? Or is it from a superior field of merit that the pure fruit of giving is achieved?』 Answer: 『Some say: It is from a superior mind that the pure fruit of giving is achieved. Why? Because it can be clearly seen that the act of giving is the same, but the results are different, just like seeds. What does this mean? Just like seeds, the land and so on are the same, but depending on the seed, one can see superior fruits. Thus, the objects of giving are the same, but depending on the superior mind, even giving to animals and so on, by the power of the mind, one can obtain the fruits of humans and gods, and become a Chakravarti

王、聲聞、辟支佛、佛菩提果。以是義故，依于勝心得勝果報，是故得知勝心為重。此復何義？若施事是重，依施事故成就清凈施果報者，離重施事以慈悲心施與畜生、施與福田，如佈施佛不應成就清凈施果。又若離快勝尊重心等佈施如來，應得成就清凈施果而實不成。以是義故，成就清凈佈施果報，心為勝因，而施事福田能生勝心。依此義故，如來經中讚歎福田。

「復有人言：依勝福田、依重施事成清凈果。何以故？以聞佈施不知福田得勝果報。此明何義？不識佛等功德福田、佈施佛等得勝果報，如有獼猴施如來蜜，及婆私咤加尸迦等。又如女人愛念心故，以諸幡蓋及華鬘等本心實欲供養兒塔，而實供養辟支佛塔謂是兒塔，從辟支佛得無量福，不從本心兒邊得福，如是等。以是義故，從勝福田及以重事得勝果報，不從心得，故知福田施事為重。

「又有人言：不知福田無福田事，不得成就清凈施果。如有一人施尼乾子生羅漢想，而不成就清凈果報。

「又有人言：心以福田及施事等三種和合。此明何義？若佈施者從所尊重起佈施心，知福田等無量功德，值遇諸佛如來福田，或時值遇如來弟子，從尊重心起佈施心，所可施物是難捨事能捨佈施，三種和合方得成就清凈果報而心為重。以是義故，此

【現代漢語翻譯】現代漢語譯本王（國王）、聲聞（聽聞佛陀教誨而證悟的弟子）、辟支佛（無師自悟的修行者）、佛菩提果（成佛的果位）。因為這個原因，依靠殊勝的心才能獲得殊勝的果報，所以可知殊勝的心是重要的。這是什麼意思呢？如果佈施的物品是重要的，依靠佈施的物品就能成就清凈的佈施果報，那麼離開貴重的佈施物品，以慈悲心佈施給畜生、佈施給福田，像佈施給佛陀一樣，不應該成就清凈的佈施果。又如果離開快速、殊勝、尊重的心等，佈施給如來，應該能夠成就清凈的佈施果，但實際上不能。因為這個原因，成就清凈的佈施果報，心是殊勝的因，而佈施的物品和福田能夠產生殊勝的心。依據這個道理，如來在經典中讚歎福田。『又有人說：依靠殊勝的福田、依靠貴重的佈施物品才能成就清凈的果報。為什麼呢？因為聽說佈施不知道福田也能得到殊勝的果報。這說明什麼呢？不認識佛等功德福田，佈施給佛等也能得到殊勝的果報，如有獼猴佈施如來蜂蜜，以及婆私咤（Vasistha）加尸迦（Kashika）等。又如女人因為愛念的心，用各種幡蓋和華鬘等，本心是想供養兒塔，但實際上供養的是辟支佛塔，誤以為是兒塔，從辟支佛那裡得到無量的福報，不是從本心的兒塔那裡得到福報，像這些例子。因為這個原因，從殊勝的福田以及貴重的物品得到殊勝的果報，不是從心得到，所以可知福田和佈施物品是重要的。』『又有人說：不知道福田和沒有福田的物品，不能成就清凈的佈施果。如有一個人佈施給尼乾子（Nigantha，耆那教的苦行者），卻生起羅漢（Arhat，已證悟的聖者）的想法，因此不能成就清凈的果報。』『又有人說：心與福田以及佈施物品等三種和合。這說明什麼呢？如果佈施的人從所尊重的人那裡生起佈施心，知道福田等無量的功德，遇到諸佛如來福田，或者遇到如來的弟子，從尊重的心生起佈施心，所佈施的物品是難以捨棄的，能夠捨棄佈施，這三種和合才能成就清凈的果報，而心是重要的。因為這個原因，這裡』

【English Translation】 English version King, Sravaka (a disciple who attains enlightenment by hearing the Buddha's teachings), Pratyekabuddha (a self-enlightened being who does not teach others), and the fruit of Buddha-bodhi (the state of Buddhahood). For this reason, one attains superior results by relying on a superior mind, hence it is known that a superior mind is important. What does this mean? If the object of giving is important, and by relying on the object of giving, one achieves pure results of giving, then apart from valuable objects of giving, giving to animals with a compassionate mind, or giving to fields of merit, like giving to the Buddha, should not result in pure fruits of giving. Furthermore, if one gives to the Tathagata (another name for the Buddha) without a quick, superior, respectful mind, etc., one should be able to achieve pure results of giving, but in reality, one cannot. For this reason, in order to achieve pure results of giving, the mind is the superior cause, while the object of giving and the field of merit can generate a superior mind. Based on this principle, the Tathagata praises the field of merit in the scriptures. 'Furthermore, some say: Pure results are achieved by relying on a superior field of merit and relying on valuable objects of giving. Why? Because it is heard that one can obtain superior results by giving without knowing the field of merit. What does this illustrate? Not recognizing the field of merit of the Buddha and others, one can still obtain superior results by giving to the Buddha and others, such as when a monkey offered honey to the Tathagata, and Vasistha and Kashika, etc. Also, like a woman who, out of love and affection, uses various banners, canopies, and garlands, intending to offer them to a child's stupa, but actually offers them to a Pratyekabuddha's stupa, mistaking it for a child's stupa, and receives immeasurable blessings from the Pratyekabuddha, not from the child's stupa that was originally intended, and so on. For this reason, superior results are obtained from a superior field of merit and valuable objects, not from the mind, hence it is known that the field of merit and the object of giving are important.' 'Furthermore, some say: Without knowing the field of merit and without objects for the field of merit, one cannot achieve pure results of giving. For example, if someone gives to a Nigantha (a Jain ascetic) while thinking of an Arhat (an enlightened saint), they will not achieve pure results.' 'Furthermore, some say: The mind, the field of merit, and the object of giving, etc., combine in three ways. What does this illustrate? If the giver arises a giving mind from someone they respect, knows the immeasurable merits of the field of merit, encounters the field of merit of the Buddhas and Tathagatas, or encounters the disciples of the Tathagata, arises a giving mind from a respectful mind, and the object of giving is something difficult to give up, and they are able to give it, then these three combined can achieve pure results, and the mind is important. For this reason, here'

三種中唯心一種為重為勝，是能捨主能施主者。」

問：「舍主、施主有何差別？」

答曰：「有乞求者，持他物施，是能施主；持自物施，是能捨主。又有人來乞，持自物施是能施主；若人發心求貴重物，而口不言，知心即施，是能捨主。又佈施物時慳心數數中間隔起，是能施主；若無慳心數數起者，是能捨主。又雖施他物，以慳心故自求果報，是能施主；若施他物，不以慳心專求自果，是能捨主。又離喜等心而行佈施，是能施主；共歡喜心於三時中不悔心施，是能捨主。又若求未來勝果報者，是能施主；離世間報求涅槃果，是能捨主。又若施求于現在未來及涅槃果，是能施主；若發心求大菩提果，唯大悲心施與眾生，是能捨主。

「成就善知迴向方便者。」

問曰：「何故說戒、施后次說善知迴向方便？」

答曰：「為欲示現異道功德故。此義云何？外道人等求自樂故，修戒施等迴向三有。又聲聞人、辟支佛等，亦自為身求涅槃樂，修戒施等迴向涅槃。諸菩薩摩訶薩為利益他求大涅槃，以慈悲心一味等心與眾生樂，修戒施等迴向無上大菩提果，以戒施等同彼外道聲聞辟支佛，是故如來示現迴向勝道功德，說戒施后次說善知迴向方便。

「又修戒施等貪著世間樂果報心難可防

【現代漢語翻譯】現代漢語譯本：三種心中，唯有唯心最為重要，最為殊勝，因為唯心能夠成為舍主和施主。問：『舍主』和『施主』有什麼區別？答：有人乞討，拿別人的東西來施捨，這是『能施主』；拿自己的東西來施捨，這是『能捨主』。又有人來乞討，拿自己的東西施捨，這是『能施主』；如果有人發心想要貴重的東西，但口裡不說，知道他的心意就施捨，這是『能捨主』。還有，佈施東西的時候，吝嗇之心屢次在中間生起，這是『能施主』；如果沒有吝嗇之心屢次生起，這是『能捨主』。還有，即使施捨了東西，因為有吝嗇之心，所以自己求取果報，這是『能施主』；如果施捨了東西，不因為吝嗇之心而專門求取自己的果報，這是『能捨主』。還有，離開歡喜等心而行佈施，這是『能施主』；懷著歡喜心，在三個時段中都不後悔地施捨，這是『能捨主』。還有，如果求未來殊勝的果報，這是『能施主』；離開世間的果報，求涅槃（Nirvana）的果，這是『能捨主』。還有，如果施捨是爲了求現在、未來以及涅槃的果，這是『能施主』；如果發心求大菩提（Mahabodhi）果，唯以大悲心施與眾生，這是『能捨主』。『成就善於迴向的方便。』問：為什麼在說了戒、施之後，接著說善於迴向的方便？答：爲了顯示與外道功德的不同。這是什麼意思呢？外道等人爲了求自己的快樂，修戒施等，迴向於三有（three realms of existence）。還有聲聞（Śrāvaka）人、辟支佛（Pratyekabuddha）等，也是爲了自己求涅槃的快樂，修戒施等，迴向于涅槃。諸菩薩摩訶薩（Bodhisattva-Mahāsattva）爲了利益他人，求大涅槃，以慈悲心、平等心給予眾生快樂，修戒施等，迴向于無上大菩提果，因為戒施等同於外道、聲聞、辟支佛，所以如來（Tathagata）顯示迴向殊勝之道的功德，在說了戒施之後，接著說善於迴向的方便。『又修戒施等，貪著世間快樂果報的心難以防止。』

【English Translation】 English version: Among the three types of minds, the mind that is solely focused is the most important and supreme, because it can be both a 'giver-lord' and a 'donor-lord'. Question: What is the difference between a 'giver-lord' and a 'donor-lord'? Answer: If someone begs and gives away another person's belongings, that is a 'donor-lord'; if they give away their own belongings, that is a 'giver-lord'. Also, if someone comes begging and one gives away their own belongings, that is a 'donor-lord'; if someone aspires for something precious but does not say it, and one knows their intention and gives it, that is a 'giver-lord'. Furthermore, if stinginess arises repeatedly in the middle of giving, that is a 'donor-lord'; if stinginess does not arise repeatedly, that is a 'giver-lord'. Also, even if one gives something away, but seeks reward for oneself due to stinginess, that is a 'donor-lord'; if one gives something away without seeking personal reward due to stinginess, that is a 'giver-lord'. Also, if one gives without joy or similar emotions, that is a 'donor-lord'; if one gives with joy and without regret at any of the three times, that is a 'giver-lord'. Also, if one seeks a superior reward in the future, that is a 'donor-lord'; if one seeks the fruit of Nirvana (Nirvana), apart from worldly rewards, that is a 'giver-lord'. Also, if one gives seeking rewards in the present, future, and Nirvana, that is a 'donor-lord'; if one aspires to the great Bodhi (Mahabodhi) fruit, giving to all beings solely with great compassion, that is a 'giver-lord'. 'Accomplishing skillful means of dedication.' Question: Why is skillful means of dedication discussed after precepts and giving? Answer: It is to show the difference from the merits of other paths. What does this mean? Outsiders and others, seeking their own pleasure, cultivate precepts and giving, dedicating them to the three realms of existence (three realms of existence). Also, Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha), seeking the pleasure of Nirvana for themselves, cultivate precepts and giving, dedicating them to Nirvana. Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva), seeking great Nirvana for the benefit of others, give happiness to all beings with compassion and equanimity, cultivating precepts and giving, dedicating them to the unsurpassed great Bodhi fruit, because precepts and giving are the same as those of outsiders, Śrāvakas, and Pratyekabuddhas, therefore the Tathagata (Tathagata) shows the merit of the superior path of dedication, discussing skillful means of dedication after precepts and giving. 'Furthermore, it is difficult to prevent the mind that clings to worldly pleasures and rewards when cultivating precepts and giving.'

護，是故如來說施戒后，次說善知迴向方便。此明何義？以戒施等非三昧行，唯取欲界天人之中凈妙色等境界果報，而彼凈妙色等境界，雖作心護，貪等煩惱不可得離。何以故？以於過去無始世來習貪愛等染著境界，以心取彼色等境界難防護故。而諸菩薩彼時修行地方便法，即于彼時雖復未離貪等煩惱而修戒施，貪等煩惱不能染心。

「又為斷疑，是故如來說戒施后，次說善知迴向方便。此示現何義？世間有人，疑于菩薩不離煩惱修戒施等，以利根故觀有為法，一切皆悉苦空無常，修戒施時貪等煩惱為染菩薩、不染菩薩？為斷彼疑。菩薩爾時，為欲利益一切眾生，舍自利益乃至不求轉輪王處樂果報事，唯為一切眾生樂故求佛菩提，所有善根迴向涅槃。以是義故，菩薩雖復未離世間，一切世間所有過患不染菩薩。

「又依清凈戒迴向清凈故。此明何義？以依清凈持戒之力，是故能捨

「以舍力故，諸所求法皆悉成就。是故如來說戒施后，次說迴向方便。是故如來修多羅中說，持戒人所愿所作皆悉成就。何以故？戒清凈故。」

彌勒菩薩所問經論卷第六大正藏第 26 冊 No. 1525 彌勒菩薩所問經論

彌勒菩薩所問經論卷第七

後魏天竺三藏菩提流支譯

問

【現代漢語翻譯】現代漢語譯本：因此，如來說明佈施和持戒之後，接著說明善於迴向的方便法門。這闡明了什麼意義呢？因為持戒和佈施等行為並非三昧（Samadhi）的修行，只能獲得欲界天人之中清凈美好的色等境界的果報。然而，那些清凈美好的色等境界，即使作為心的防護，也無法擺脫貪婪等煩惱。為什麼呢？因為從過去無始劫以來，人們已經習慣於貪愛等染著境界，心很難防護對這些色等境界的執取。但是，菩薩們在修行時懂得運用方便法門，即使當時尚未脫離貪婪等煩惱而修持戒律和佈施，貪婪等煩惱也無法污染他們的心。『此外，爲了消除疑惑，所以如來說明持戒和佈施之後，接著說明善於迴向的方便法門。這又揭示了什麼意義呢？世間有人懷疑菩薩沒有脫離煩惱而修持戒律和佈施等行為，因為他們憑藉敏銳的智慧觀察到有為法，一切都是苦、空、無常的。那麼，修持戒律和佈施時，貪婪等煩惱會污染菩薩嗎？還是不會污染菩薩呢？爲了消除他們的疑惑，菩薩在那個時候，爲了利益一切眾生，捨棄自身的利益，甚至不追求轉輪王（Chakravarti）的快樂果報，只是爲了讓一切眾生快樂而追求佛陀的菩提（Bodhi），並將所有善根迴向涅槃（Nirvana）。因為這個緣故，菩薩雖然沒有脫離世間，世間所有過患都不能污染菩薩。『此外，依靠清凈的戒律迴向清凈的果報。』這闡明了什麼意義呢？因為依靠清凈持戒的力量，所以能夠捨棄。『因為捨棄的力量，所有求取的法都能成就。』所以如來說明持戒和佈施之後，接著說明迴向的方便法門。所以如來在修多羅（Sutra）中說，持戒之人所愿所作都能成就。為什麼呢？因為戒律清凈的緣故。彌勒菩薩所問經論卷第六大正藏第 26 冊 No. 1525 彌勒菩薩所問經論彌勒菩薩所問經論卷第七後魏天竺三藏菩提流支譯問

【English Translation】 English version: Therefore, after explaining giving and precepts, the Tathagata (如來) next explains the expedient means of skillfully dedicating merit. What meaning does this clarify? Because giving and precepts are not the practice of Samadhi (三昧), they only obtain the pure and wonderful realms of form, etc., within the desire realm of gods and humans as karmic rewards. However, even if those pure and wonderful realms of form, etc., serve as protection for the mind, one cannot be free from afflictions such as greed. Why? Because from beginningless past lives, people have been accustomed to greed and attachment to realms, and it is difficult for the mind to guard against grasping those realms of form, etc. But Bodhisattvas (菩薩) understand how to use expedient means when practicing, so even if they have not yet detached from afflictions such as greed while practicing precepts and giving, those afflictions cannot defile their minds. 『Furthermore, to dispel doubts, the Tathagata (如來) explains the expedient means of skillfully dedicating merit after explaining precepts and giving. What meaning does this reveal? Some people in the world doubt that Bodhisattvas (菩薩) practice precepts and giving without being free from afflictions, because they observe conditioned dharmas with sharp wisdom, and everything is suffering, emptiness, and impermanence. So, when practicing precepts and giving, do afflictions such as greed defile Bodhisattvas (菩薩), or do they not defile Bodhisattvas (菩薩)? To dispel their doubts, Bodhisattvas (菩薩) at that time, in order to benefit all sentient beings, abandon their own benefit, even not seeking the joyful karmic rewards of a Chakravarti (轉輪王), but only seek the Bodhi (菩提) of the Buddha for the sake of the happiness of all sentient beings, and dedicate all their roots of goodness to Nirvana (涅槃). Because of this reason, although Bodhisattvas (菩薩) have not detached from the world, all the faults of the world cannot defile Bodhisattvas (菩薩).』『Furthermore, one dedicates merit based on pure precepts to pure results.』 What meaning does this clarify? Because one relies on the power of purely upholding precepts, therefore one is able to abandon. 『Because of the power of abandonment, all the dharmas sought are accomplished.』 Therefore, after explaining precepts and giving, the Tathagata (如來) next explains the expedient means of dedication. Therefore, the Tathagata (如來) says in the Sutra (修多羅) that those who uphold precepts will accomplish all that they wish and do. Why? Because the precepts are pure. Maitreya Bodhisattva's (彌勒菩薩) Questions Sutra Treatise, Volume 6 Taisho Tripitaka Volume 26, No. 1525, Maitreya Bodhisattva's (彌勒菩薩) Questions Sutra Treatise Maitreya Bodhisattva's (彌勒菩薩) Questions Sutra Treatise, Volume 7 Translated by Tripitaka Bodhiruci of Tianzhu (天竺) of the Later Wei Dynasty Question

曰：「應說迴向義及說方便義。云何迴向義？云何方便義？」

答曰：「若回余處善根功德向佛菩提，是名迴向。又依佛菩提起修行心，無量種門於一切時於一切處集諸善根，為欲證得一切種智，依於世諦境界般若，迴向方便普令轉來故。此明何義？以諸菩薩依於世諦境界般若，知因似果、修有量因，深心成就菩薩不共道功德等，增長勝法置於無量果報之中，是故名為迴向方便。

「又以同勝迴向故。此明何義？以略說菩薩摩訶薩有二種迴向。何等為二？一者、同迴向；二者、勝迴向。同迴向者，一切善根皆悉迴向薩婆若智。勝迴向者，如《無盡意修多羅》佈施果中說：『須食與食，具足命辯色力樂故；須飲與飲，離渴愛故。如是施衣得色、施乘得樂、施燈得眼、施音樂者得凈天耳，如是乃至施髓腦者得金剛身堅固不壞。』如是等。又同迴向者，為與一切眾生樂故。勝迴向者，未生信心者令生信心故，若有破戒者令得持戒故，若無聞慧者令得聞慧故，若有懈怠者令得精進故，若有喜忘者令得憶持故，若心散亂者令得禪定故，若無智慧者令得智慧故，若有慳惜者令成就舍故，如是等。又同迴向者，為滿六波羅蜜故。勝迴向者謂舍外事故，為令一切眾生具足大富資生故，舍手腳等一切肢節，及以諸根為令一切

【現代漢語翻譯】現代漢語譯本：問：『請解釋迴向的意義和方便的意義。什麼是迴向的意義？什麼是方便的意義？』

答：『如果將其他地方的善根功德轉向佛菩提（Buddha-bodhi，覺悟），這叫做迴向。又依仗佛菩提發起修行之心，以無量種方法在一切時一切處積累各種善根，爲了證得一切種智（sarvajna-jnana，對一切事物和現象的徹底理解），依靠世俗諦（samvriti-satya，相對真理）境界的般若（prajna，智慧），以迴向的方便使之普遍地轉變過來。』這說明什麼意義呢？因為諸位菩薩依靠世俗諦境界的般若，知道因好像果，修習有限的因，以深刻的心成就菩薩不共的道功德等等，增長殊勝的法，置於無量的果報之中，因此稱為迴向方便。

『又因為以相同和殊勝的方式迴向。』這說明什麼意義呢？簡略地說，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）有兩種迴向。哪兩種呢？一是相同迴向；二是殊勝迴向。相同迴向，是將一切善根都回向于薩婆若智（sarvajna-jnana，一切智）。殊勝迴向，就像《無盡意修多羅》（Akshayamati-sutra，一部佛經的名稱）佈施的果報中所說：『需要食物的給予食物，使之具足壽命、辯才、容色、力量和快樂；需要飲水的給予飲水，使之遠離渴愛的痛苦。』像這樣，佈施衣服得到好的容色，佈施車乘得到快樂，佈施燈火得到明亮的眼睛，佈施音樂的人得到清凈的天耳，像這樣乃至佈施髓腦的人得到金剛身，堅固不可破壞。

『像這些等等。』又相同迴向，是爲了給予一切眾生快樂。殊勝迴向，是爲了使未生信心的人產生信心，如果有破戒的人使他能夠持戒，如果沒有聽聞智慧的人使他能夠得到聽聞智慧，如果有懈怠的人使他能夠得到精進，如果有喜好忘事的人使他能夠得到憶持，如果心散亂的人使他能夠得到禪定，如果沒有智慧的人使他能夠得到智慧，如果有慳吝吝惜的人使他成就佈施，像這些等等。又相同迴向，是爲了圓滿六波羅蜜（sad-paramita，六種達到彼岸的方法）。殊勝迴向是指捨棄外在的事物，爲了使一切眾生具足巨大的財富資生，捨棄手腳等一切肢節，以及各種根，爲了使一切

【English Translation】 English version: He said: 'One should explain the meaning of dedication and the meaning of expedient means. What is the meaning of dedication? What is the meaning of expedient means?'

He answered: 'If one turns the roots of goodness and merits from other places towards Buddha-bodhi (Buddha-bodhi, Enlightenment), this is called dedication. Furthermore, relying on Buddha-bodhi to arouse the mind of practice, gathering various roots of goodness with countless methods at all times and in all places, in order to attain sarvajna-jnana (sarvajna-jnana, all-knowing wisdom), relying on the prajna (prajna, wisdom) of the realm of samvriti-satya (samvriti-satya, conventional truth), using the expedient means of dedication to universally transform them. What does this clarify? Because all Bodhisattvas, relying on the prajna of the realm of samvriti-satya, know that the cause resembles the effect, cultivate limited causes, with a profound mind accomplish the uncommon path virtues of Bodhisattvas, increase superior dharmas, and place them within limitless karmic retributions, therefore it is called the expedient means of dedication.'

'Furthermore, because of dedicating in the same and superior ways.' What does this clarify? Briefly speaking, Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas) have two types of dedication. What are the two? First, the same dedication; second, the superior dedication. The same dedication is to dedicate all roots of goodness to sarvajna-jnana (sarvajna-jnana, all-knowing wisdom). The superior dedication is as described in the Akshayamati-sutra (Akshayamati-sutra, name of a sutra) regarding the fruits of giving: 'Give food to those who need food, so that they are complete with lifespan, eloquence, complexion, strength, and happiness; give drink to those who need drink, so that they are free from the suffering of thirst.' Like this, giving clothes obtains good complexion, giving vehicles obtains happiness, giving lamps obtains bright eyes, those who give music obtain pure heavenly ears, like this even giving marrow and brains obtains a vajra body, firm and indestructible.

'Like these and so on.' Furthermore, the same dedication is for giving happiness to all sentient beings. The superior dedication is for causing those who have not generated faith to generate faith, if there are those who have broken precepts, enable them to uphold precepts, if there are those who have no learning and wisdom, enable them to obtain learning and wisdom, if there are those who are lazy, enable them to obtain diligence, if there are those who are forgetful, enable them to obtain mindfulness, if there are those whose minds are scattered, enable them to obtain samadhi, if there are those who have no wisdom, enable them to obtain wisdom, if there are those who are stingy and miserly, enable them to accomplish giving, like these and so on. Furthermore, the same dedication is for fulfilling the six paramitas (sad-paramita, six perfections). The superior dedication refers to abandoning external affairs, in order to enable all sentient beings to be complete with great wealth and resources, abandoning hands, feet, and all limbs, as well as various roots, in order to enable all'

眾生具足諸根手足等故，如是等迴向一切修多羅中廣說，應知。

「又為欲清凈諸佛國土，是故迴向。此義云何？菩薩為欲清凈四種義故，檀等諸白法迴向佛菩提。何謂四種？一者、為欲清凈諸佛國土；二者、為欲清凈菩提之心；三者、為欲教化淳熟清凈眾生之心；四者、為欲清凈一切佛法。而菩薩不為得世間位故迴向，不為求于自身樂故迴向，不為取聲聞辟支佛地故迴向。又施等佈施遠離盡因迴向，以諸菩薩取一切種智因，是故菩薩善知迴向方便。

「又菩薩有四種事，施等功德盡。何等為四？一者、不迴向阿耨多羅三藐三菩提；二者、求於世間人天生處；三者、無迴向方便；四者、親近惡知識，如是菩薩一切施等善根盡滅。若菩薩行佈施等，若三種法常現前者，菩薩爾時施等功德遠離盡因能成一切種智。何等為三？一者、正遍知菩提心；二者、憐愍眾生；三者、不違如來言教。

「又以攝受方便故。此明何義？以諸菩薩乃至攝取微少善根能成就廣果，以即彼佈施等世間眾生取天人果報，即彼佈施等諸菩薩摩訶薩取佛菩提，是故菩薩成就回向方便，如如來方便修多羅中說：『又，善男子！菩薩摩訶薩以方便智，乃至舍一口食施與一人，則能遍滿一切眾生。何以故？以菩薩有方便智慧故，以一口食

【現代漢語翻譯】現代漢語譯本：眾生都具備各種根、手、足等，這些內容在各種修多羅（Sutra，經）中都有詳細闡述，應當瞭解。

『此外，爲了清凈諸佛國土，所以進行迴向。這是什麼意思呢？菩薩爲了清凈四種意義，將佈施等各種善法迴向于佛菩提（Buddha-bodhi，覺悟）。哪四種呢？第一，爲了清凈諸佛國土；第二，爲了清凈菩提之心（bodhi-citta，覺悟之心）；第三，爲了教化成熟清凈眾生的心；第四，爲了清凈一切佛法。然而，菩薩不爲了獲得世間的地位而回向，不爲了追求自身的快樂而回向，不爲了證得聲聞（Śrāvaka，小乘羅漢）或辟支佛（Pratyekabuddha，緣覺）的果位而回向。此外，佈施等行為如果遠離了導致功德耗盡的原因，就能迴向於一切種智（Sarvākārajñāna，佛陀的智慧），因此菩薩善於瞭解迴向的方便。』

『此外，菩薩有四種情況，會導致佈施等功德耗盡。是哪四種呢？第一，不迴向于阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）；第二，追求世間人天果報；第三，沒有迴向的方便；第四，親近惡知識。像這樣的菩薩，一切佈施等善根都會消滅。如果菩薩行佈施等善行，並且三種法經常顯現，那麼菩薩此時的佈施等功德就能遠離耗盡的原因，成就一切種智。哪三種呢？第一，正遍知菩提心；第二，憐憫眾生；第三，不違背如來的言教。』

『此外，通過攝受方便的緣故。這說明什麼意義呢？因為菩薩乃至攝取微少的善根，都能成就廣大的果報，同樣的佈施等行為，世間眾生只能獲得天人果報，而同樣的佈施等行為，諸菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）卻能獲得佛菩提，因此菩薩成就了迴向的方便，正如如來方便修多羅中所說：『此外，善男子！菩薩摩訶薩以方便智慧，乃至舍一口食物佈施給一個人，就能遍滿一切眾生。為什麼呢？因為菩薩有方便智慧的緣故，以一口食物』

【English Translation】 English version: Beings are complete with all roots, hands, feet, etc., as described extensively in all Sutras (Sutra), which should be understood.

'Furthermore, one dedicates merit in order to purify the Buddha-lands. What does this mean? Bodhisattvas dedicate all white dharmas such as giving to Buddha-bodhi (Buddha-bodhi, enlightenment) in order to purify four meanings. What are the four? First, to purify the Buddha-lands; second, to purify the mind of bodhi (bodhi-citta, mind of enlightenment); third, to teach and mature the minds of pure beings; fourth, to purify all Buddha-dharmas. However, Bodhisattvas do not dedicate merit to obtain worldly positions, nor to seek their own happiness, nor to attain the stages of Śrāvakas (Śrāvaka, Hearers) or Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas). Furthermore, giving, etc., if it avoids the causes of exhaustion, can be dedicated to Sarvākārajñāna (Sarvākārajñāna, the wisdom of the Buddha), therefore Bodhisattvas are skilled in understanding the means of dedication.'

'Furthermore, there are four situations in which a Bodhisattva's merits from giving, etc., can be exhausted. What are the four? First, not dedicating merit to Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment); second, seeking rebirth in the human or heavenly realms; third, lacking the means of dedication; fourth, associating with evil friends. Such Bodhisattvas will have all their roots of goodness from giving, etc., extinguished. If a Bodhisattva practices giving, etc., and if three dharmas are constantly present, then the Bodhisattva's merits from giving, etc., can avoid the causes of exhaustion and accomplish Sarvākārajñāna. What are the three? First, the mind of perfect and complete enlightenment; second, compassion for beings; third, not violating the teachings of the Tathāgata.'

'Furthermore, it is due to the means of embracing. What does this mean? Because Bodhisattvas, even by embracing a small root of goodness, can accomplish vast results. The same giving, etc., only allows worldly beings to obtain heavenly rewards, while the same giving, etc., allows Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, Great Bodhisattvas) to obtain Buddha-bodhi. Therefore, Bodhisattvas accomplish the means of dedication, as stated in the Tathāgata's Sutra on Means: 'Furthermore, good men! Bodhisattva-mahāsattvas, with skillful wisdom, even by giving a mouthful of food to one person, can spread it to all beings. Why? Because Bodhisattvas have skillful wisdom, with a mouthful of food'

乃至施與畜生，而心常共一切眾生，以彼善根皆愿迴向一切種智。菩薩佈施為二種事，是故施與一切眾生：一者、求一切智地；二者、迴向大菩提。複次，善男子！菩薩摩訶薩以方便力施佈施時，六波羅蜜皆悉滿足。何以故？以諸菩薩摩訶薩見乞索人時，攝伏慳嫉心增長大舍心故，即得成就檀波羅蜜。又諸菩薩以自身持戒佈施持戒人，所有破戒人令成就持戒，是名菩薩摩訶薩尸波羅蜜。

「『又諸菩薩慈心、不瞋心、定心佈施，是名菩薩摩訶薩羼提波羅蜜。又諸菩薩佈施佉陀尼、蒲阇尼等種種飲食，身口意業去來進止，是名菩薩摩訶薩毗離耶波羅蜜。又諸菩薩施佈施時專心一念歡喜，不散亂、不求餘事，是名菩薩摩訶薩禪波羅蜜。又諸菩薩施佈施時，觀察法相，誰是能捨、誰是能受、誰受果報？是菩薩如是觀察不見一法，以不見一法誰是能捨、誰是能受、誰能受果？是名菩薩摩訶薩般若波羅蜜。』如是等方便修多羅中所明迴向方便應知。」

問曰：「應說凈不凈迴向，如佈施中有凈不凈，此迴向中亦應如是有凈不凈。云何凈？云何不凈？」

答曰：「因修行果如餘一切修多羅中廣說應知。

「成就慈心者。」

問曰：「何故如來說善知迴向方便后，次說成就慈心？」

答曰：「

【現代漢語翻譯】現代漢語譯本：乃至施捨給畜生，而心中常常與一切眾生同在，以這些善根都愿迴向一切種智（sarvajñāna，一切智慧）。菩薩的佈施是爲了兩種事，所以施捨給一切眾生：一是、爲了求得一切智地；二是、爲了迴向大菩提（mahābodhi，偉大的覺悟）。再者，善男子！菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）以方便力行佈施時，六波羅蜜（ṣaṭ-pāramitā，六種到達彼岸的方法）都完全具足。為什麼呢？因為諸位菩薩摩訶薩見到乞討的人時，攝伏慳吝嫉妒之心，增長廣大的舍心，就能夠成就檀波羅蜜（dāna-pāramitā，佈施波羅蜜）。而且諸位菩薩以自身持戒來佈施持戒的人，使所有破戒的人成就持戒，這叫做菩薩摩訶薩尸波羅蜜（śīla-pāramitā，持戒波羅蜜）。『而且諸位菩薩以慈心、不嗔恨心、禪定心來佈施，這叫做菩薩摩訶薩羼提波羅蜜（kṣānti-pāramitā，忍辱波羅蜜）。而且諸位菩薩佈施佉陀尼（khādanī，可食之物）、蒲阇尼（bhojanī，食物）等種種飲食，身口意業的來去進止都如法，這叫做菩薩摩訶薩毗離耶波羅蜜（vīrya-pāramitā，精進波羅蜜）。而且諸位菩薩在行佈施時專心一念歡喜，不散亂、不追求其他事情，這叫做菩薩摩訶薩禪波羅蜜（dhyāna-pāramitā，禪定波羅蜜）。而且諸位菩薩在行佈施時，觀察法的實相，誰是能施捨的人、誰是能接受的人、誰接受果報？這位菩薩這樣觀察，不見有一個法是實在的，因為不見有一個法是能施捨的人、能接受的人、能接受果報的人，這叫做菩薩摩訶薩般若波羅蜜（prajñā-pāramitā，智慧波羅蜜）。』像這樣等等方便修多羅（sūtra，佛經）中所闡明的迴向方便，應當知道。問：『應當說明清凈和不清凈的迴向，就像佈施中有清凈和不清凈一樣，這回向中也應該像這樣有清凈和不清凈。什麼是清凈？什麼是不清凈？』答：『因修行果，就像其他一切修多羅中廣泛闡述的那樣，應當知道。『成就慈心的人。』問：『為什麼如來（Tathāgata，佛）在說了善於瞭解迴向方便之後，接著說成就慈心呢？』答：『

【English Translation】 English version: Even to the point of giving to animals, while the mind is always with all sentient beings, wishing to dedicate all these roots of goodness to sarvajñāna (all-knowing wisdom). The Bodhisattva's giving is for two purposes, therefore giving to all sentient beings: first, to seek the ground of all-knowing wisdom; second, to dedicate to mahābodhi (great enlightenment). Furthermore, good man! When a Bodhisattva-mahāsattva (great Bodhisattva) practices giving with skillful means, the ṣaṭ-pāramitā (six perfections) are all fully accomplished. Why? Because when these Bodhisattva-mahāsattvas see beggars, they subdue stinginess and jealousy, and increase their great generosity, thus achieving dāna-pāramitā (perfection of giving). Moreover, when these Bodhisattvas use their own adherence to precepts to give to those who uphold precepts, and cause all those who have broken precepts to achieve adherence to precepts, this is called Bodhisattva-mahāsattva śīla-pāramitā (perfection of morality). 'Furthermore, when these Bodhisattvas give with a mind of loving-kindness, a mind without anger, and a mind of concentration, this is called Bodhisattva-mahāsattva kṣānti-pāramitā (perfection of patience). Moreover, when these Bodhisattvas give khādanī (food that is chewed), bhojanī (food that is eaten), and various other foods, and their actions of body, speech, and mind, their coming and going, advancing and stopping, are all proper, this is called Bodhisattva-mahāsattva vīrya-pāramitā (perfection of diligence). Moreover, when these Bodhisattvas give with focused concentration and joy, without distraction or seeking other things, this is called Bodhisattva-mahāsattva dhyāna-pāramitā (perfection of meditation). Moreover, when these Bodhisattvas give, they observe the characteristics of dharmas: who is the giver, who is the receiver, and who receives the karmic result? When the Bodhisattva observes in this way, they do not see a single dharma as real, because they do not see a single dharma that is the giver, the receiver, or the one who receives the karmic result. This is called Bodhisattva-mahāsattva prajñā-pāramitā (perfection of wisdom).' Such skillful means of dedication as explained in the sūtras (discourses) should be understood. Question: 'It should be explained whether dedication is pure or impure, just as there is pure and impure giving. In this dedication, should there also be pure and impure? What is pure? What is impure?' Answer: 'The cause, practice, and result should be understood as widely explained in all other sūtras. 'Those who have achieved loving-kindness.' Question: 'Why did the Tathāgata (Buddha) speak of achieving loving-kindness after speaking of being skilled in understanding the means of dedication?' Answer: '

持戒佈施是散亂心，修道功德決定感於欲界果報，菩薩以迴向方便攝取決定欲界果報，轉求大菩提示現彼果不定、示現善能修習菩薩道故。又持戒佈施是三昧心修道功德，決定感於禪地果報，菩薩以迴向方便攝取決定禪地果報，轉求大菩提，示現彼果不定、示現善能修習菩薩道故，是故如來說迴向方便，複次說成就慈心。此明何義？以諸凡夫不如實知真實法界，無始世來修習無智，以無智故不能遠離我我所法，以其妄執我我所故，為色境界，愛心所纏，是故心常求世間果作極惡行，自然成就世間果報，修行戒施決定成就同界果報。而菩薩心見諸世間所有一切種種過患，見於涅槃安樂利益，善能覺知真實法界，善知因緣有為諸行。其心唯為無上菩提修戒施等，為欲救度世間所有墮墜險難放逸眾生持戒佈施，雖不取彼世間果報而為眾生修一切行，不為自身取于果報，增長所修大功德力，心能攝受迴向方便，隨順成就求處果報。」

問曰：「應說四無量。云何菩薩成就四無量？云何行？云何世辯？云何體？云何相？云何地差別？依止何處，觀何境界，觀何法？云何相應？云何得？云何成就義？」

答曰：「云何菩薩成就四無量者，以其不同外道等故。此明何義？諸外道輩雖復修行四無量行，以為愛心之所潤著，

【現代漢語翻譯】現代漢語譯本：持戒佈施如果是散亂心，那麼修道功德決定會感得欲界的果報。菩薩通過迴向的方便法門來攝取決定性的欲界果報，進而轉求大菩提（Mahābodhi，偉大的覺悟），示現那樣的果報並非是最終的，而是爲了示現自己善於修習菩薩道（Bodhisattvayāna，菩薩的修行道路）。同樣，持戒佈施如果是三昧（Samādhi，專注）心修道功德，那麼決定會感得禪定之地的果報。菩薩通過迴向的方便法門來攝取決定性的禪定之地果報，進而轉求大菩提，示現那樣的果報並非是最終的，而是爲了示現自己善於修習菩薩道。因此，如來（Tathāgata，佛陀的稱號）宣說了迴向的方便法門，又進一步宣說了成就慈心。這說明了什麼道理呢？因為凡夫不如實地瞭解真實的法界（Dharmadhātu，宇宙萬法的本性），從無始以來就修習無明，因為無明，所以不能遠離我與我所的執著。因為妄執我與我所，所以被色等境界和愛心所纏縛，因此內心常常追求世間的果報，做出極惡的行為，自然就會成就世間的果報。修行戒律和佈施，也決定會成就同類境界的果報。而菩薩的心，看到世間所有的一切種種過患，看到涅槃（Nirvāṇa，解脫）的安樂利益，善於覺知真實的法界，善於瞭解因緣和有為諸行。他們的內心唯獨爲了無上菩提而修持戒律和佈施等善行，爲了救度世間所有墮落險難和放逸的眾生而持戒佈施，雖然不求取世間的果報，卻爲了眾生而修一切行，不為自身求取果報，增長所修的大功德力，內心能夠攝受迴向的方便法門，隨順成就所求之處的果報。

問：『應當宣說四無量心（catasro 'pramāṇāḥ，四種無限的慈悲喜捨）。菩薩如何成就四無量心？如何行持？如何運用世間辯才？四無量心的體性是什麼？相狀是什麼？在不同地（bhūmi，菩薩修行的不同階段）的差別是什麼？依止於何處，觀察何種境界，觀察何種法？如何與四無量心相應？如何獲得四無量心？如何成就四無量心的意義？』

答：『菩薩如何成就四無量心，是因為他們不同於外道等。這說明了什麼道理呢？那些外道雖然也修行四無量心，但卻被愛心所染著。

【English Translation】 English version: If keeping precepts and giving alms are done with a distracted mind, the merit of cultivating the path will definitely result in rewards in the desire realm. Bodhisattvas, through the expedient of dedication, take hold of the definite rewards of the desire realm, and then seek great Bodhi (Mahābodhi, great enlightenment), showing that such rewards are not the ultimate goal, but to demonstrate their skill in practicing the Bodhisattva path (Bodhisattvayāna, the path of a Bodhisattva). Similarly, if keeping precepts and giving alms are done with a Samādhi (Samādhi, concentration) mind, the merit of cultivating the path will definitely result in rewards in the realm of meditative absorption. Bodhisattvas, through the expedient of dedication, take hold of the definite rewards of the realm of meditative absorption, and then seek great Bodhi, showing that such rewards are not the ultimate goal, but to demonstrate their skill in practicing the Bodhisattva path. Therefore, the Tathāgata (Tathāgata, the title of the Buddha) spoke of the expedient of dedication, and further spoke of achieving loving-kindness. What does this illustrate? It is because ordinary beings do not truly know the real Dharmadhātu (Dharmadhātu, the nature of all phenomena), and have cultivated ignorance since beginningless time. Because of ignorance, they cannot distance themselves from the attachment to 'I' and 'mine'. Because of their deluded attachment to 'I' and 'mine', they are entangled by the realms of form and the mind of attachment. Therefore, their minds constantly seek worldly rewards, committing extremely evil deeds, and naturally achieve worldly rewards. Cultivating precepts and giving will definitely achieve rewards in the same realm. But the minds of Bodhisattvas see all the various faults in the world, see the peace and benefit of Nirvāṇa (Nirvāṇa, liberation), are skilled in realizing the real Dharmadhātu, and are skilled in understanding the conditioned and active phenomena of causes and conditions. Their minds solely cultivate precepts, giving, and other good deeds for the sake of unsurpassed Bodhi, and keep precepts and give alms in order to save all beings in the world who have fallen into danger and are unrestrained. Although they do not seek worldly rewards, they cultivate all practices for the sake of beings, not seeking rewards for themselves, increasing the power of the great merit they have cultivated, and their minds can embrace the expedient of dedication, accordingly achieving the rewards of the place they seek.

Question: 'It should be explained about the four immeasurables (catasro 'pramāṇāḥ, the four infinite qualities of loving-kindness, compassion, joy, and equanimity). How does a Bodhisattva achieve the four immeasurables? How do they practice? How do they use worldly eloquence? What is the nature of the four immeasurables? What is their appearance? What are the differences in different grounds (bhūmi, stages of Bodhisattva practice)? Where do they rely, what realm do they observe, what Dharma do they observe? How do they correspond to the four immeasurables? How do they obtain the four immeasurables? How do they achieve the meaning of the four immeasurables?'

Answer: 'How does a Bodhisattva achieve the four immeasurables? It is because they are different from non-Buddhists and others. What does this illustrate? Although those non-Buddhists also practice the four immeasurables, they are attached to them by the mind of attachment.'

是故成就色界果報。又聲聞人、辟支佛等，一切善根皆為自身，其心常為自身樂故取于涅槃，畏煩惱熱為伏諸結，修行無量非為眾生。若諸菩薩摩訶薩等，其心常為一切眾生，修行諸行皆悉轉施一切眾生，以慈悲心起戒施等，為欲利益一切眾生，雖為世間極惡過患之所逼惱，以為不捨諸眾生故，為滅一一眾生苦惱，畢竟寂滅一切苦惱，觀察無量諸眾生身，一一身有無量種種苦惱差別。復如實知一一方便，救彼無量苦惱眾生，以無量時雖見涅槃界觀無量眾生，能得成就無量佛法。以是義故，名為菩薩成就無量。

「又以遍取果故。此明何義？以諸菩薩摩訶薩等修行無量無邊行故，慈等無量，是故菩薩成就無量。如《無盡意修多羅》中聖者無盡意告舍利弗言：『大德舍利弗！菩薩修慈亦不可盡。何以故？菩薩之慈無量無邊，是修慈者無有限齊等眾生界，菩薩修慈發心普覆。舍利弗！譬如虛空無不普覆，是菩薩慈亦復如是，一切眾生無不普覆。舍利弗！如眾生界無量無邊不可窮盡，菩薩修慈亦復如是，無量無邊不可窮盡，虛空無盡故眾生界無盡，眾生無盡故菩薩修慈亦不可盡。』如是等。

「又為安隱他與功德故，起心修行。此明何義？菩薩摩訶薩修四無量不為自身，為一切眾生，為畢竟安隱一切眾生與功德心

【現代漢語翻譯】現代漢語譯本：因此成就果報。又聲聞人（Śrāvaka，通過聽聞佛法而證悟的人）、辟支佛（Pratyekabuddha，靠自己力量證悟的人）等，一切善根都爲了自身，他們的心常常爲了自身的快樂而取于涅槃（Nirvāṇa，寂滅），畏懼煩惱的熱惱而爲了降伏各種煩惱結縛，修行無量法門並非爲了眾生。如果諸位菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）等，他們的心常常爲了所有眾生，修行各種行持都完全迴向給一切眾生，以慈悲心發起戒律、佈施等行為，爲了利益一切眾生，即使被世間極其惡劣的過患所逼迫惱亂，也因為不捨棄眾生的緣故，爲了滅除每一個眾生的苦惱，最終寂滅一切苦惱，觀察無量諸眾生的身軀，每一個身軀都有無量種種苦惱的差別。又如實地知曉每一種方便法門，救度那些無量苦惱的眾生，以無量的時間，即使見到涅槃的境界，也觀照無量眾生，能夠得到成就無量佛法。因為這個緣故，名為菩薩成就無量。又因為普遍獲取果報的緣故。這說明什麼意義呢？因為諸位菩薩摩訶薩等修行無量無邊的行持，慈悲等等也是無量的，所以菩薩成就無量。如《無盡意修多羅》（Akṣayamati-sūtra，《無盡意經》）中聖者無盡意告訴舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）說：『大德舍利弗！菩薩修習慈心也是不可窮盡的。為什麼呢？菩薩的慈心無量無邊，修習慈心的人沒有有限的界限，等同於眾生界，菩薩修習慈心發心普遍覆蓋。舍利弗！譬如虛空沒有不普遍覆蓋的，菩薩的慈心也像這樣，一切眾生沒有不普遍覆蓋的。舍利弗！如眾生界無量無邊不可窮盡，菩薩修習慈心也像這樣，無量無邊不可窮盡，虛空沒有窮盡所以眾生界沒有窮盡，眾生沒有窮盡所以菩薩修習慈心也不可窮盡。』像這樣等等。又爲了安穩他人並給予功德的緣故，發起心修行。這說明什麼意義呢？菩薩摩訶薩修習四無量心（catasro 'pramāṇāḥ，慈、悲、喜、舍）不是爲了自身，而是爲了所有眾生，爲了最終安穩一切眾生並給予功德的心。

【English Translation】 English version: Therefore, they accomplish the resultant rewards. Furthermore, Śrāvakas (those who attain enlightenment through hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), and others, all their roots of virtue are for themselves. Their minds are constantly for their own happiness, thus they take to Nirvāṇa (cessation of suffering). Fearing the heat of afflictions, they subdue all fetters, cultivating immeasurable practices not for the sake of sentient beings. If Bodhisattva-mahāsattvas (great Bodhisattvas), their minds are constantly for all sentient beings, cultivating all practices and completely dedicating them to all sentient beings. With compassion, they initiate precepts, generosity, and other practices, desiring to benefit all sentient beings. Even when oppressed and disturbed by the most evil faults of the world, they do not abandon sentient beings. To extinguish the suffering of each and every sentient being, they ultimately pacify all suffering, observing the bodies of immeasurable sentient beings, each body having immeasurable varieties of suffering. They also truly know each and every skillful means to save those immeasurable suffering sentient beings. With immeasurable time, even seeing the realm of Nirvāṇa, they contemplate immeasurable sentient beings, able to accomplish immeasurable Buddha-dharmas. For this reason, they are called Bodhisattvas who accomplish immeasurable merit. Moreover, it is because of universally obtaining the fruits. What does this clarify? It is because Bodhisattva-mahāsattvas cultivate immeasurable and boundless practices, and their loving-kindness and so on are immeasurable, therefore Bodhisattvas accomplish immeasurable merit. As in the Akṣayamati-sūtra (the Sutra of Inexhaustible Intent), the noble Akṣayamati told Śāriputra (one of the Buddha's ten great disciples, known for his wisdom): 'Virtuous Śāriputra! The Bodhisattva's cultivation of loving-kindness is also inexhaustible. Why? The Bodhisattva's loving-kindness is immeasurable and boundless. Those who cultivate loving-kindness have no limited boundary, equal to the realm of sentient beings. The Bodhisattva cultivates loving-kindness with a mind that universally covers. Śāriputra! Just as space universally covers everything, the Bodhisattva's loving-kindness is also like that, universally covering all sentient beings. Śāriputra! Just as the realm of sentient beings is immeasurable, boundless, and inexhaustible, the Bodhisattva's cultivation of loving-kindness is also like that, immeasurable, boundless, and inexhaustible. Because space is inexhaustible, the realm of sentient beings is inexhaustible. Because sentient beings are inexhaustible, the Bodhisattva's cultivation of loving-kindness is also inexhaustible.' And so on. Furthermore, it is to bring peace to others and give merit that they generate the mind to practice. What does this clarify? Bodhisattva-mahāsattvas cultivate the four immeasurables (catasro 'pramāṇāḥ, loving-kindness, compassion, joy, and equanimity) not for themselves, but for all sentient beings, with the mind to ultimately bring peace to all sentient beings and give them merit.

，是故成就。如《無盡意修多羅》中無盡意菩薩告舍利弗言：『大德舍利弗！是慈能自擁護己身，是慈亦能利益他人，是慈無諍，是慈能斷一切瞋恚嫌恨。』如是等。

「云何行者？謂有所厭。此明何義？依厭所得四無量者，彼初禪地所有無量厭欲界得，如是乃至第四禪中所有無量厭三禪得，而後時作方便后時現前。」

問曰：「何等名為無量故修行方便？」

答曰：「慈依親起。此明何義？菩薩若欲修四無量，彼時心於一切眾生三種分別：一者、親分；二者、怨分；三者、非親非怨分。于親分中復為三分，作三分已，彼三分中於上親所起與上親安隱樂心，所謂父母及余尊重諸師僧等。以無始來習極惡，心難可平等，是故如是分別報恩，于親分中不能平等轉轉修習。

「又乃平等。若心如彼增上親中，若怨分中心住平等，如與父母樂心無異。爾時名為成就慈心，悲喜舍心亦復如是應知。而舍無量從於非怨非親分中起乃成就。

「又諸菩薩摩訶薩等，不離煩惱修集禪地方便無量，若斷煩惱攝取初禪無量，如是四無量次第成就應知。

「又四無量說有三種：一者、眾生觀；二者、法觀；三者、無觀。初發菩提心菩薩未知眾生相，同於外道、聲聞辟支佛觀無量，是名眾生觀無量。

【現代漢語翻譯】現代漢語譯本：因此得以成就。如《無盡意修多羅》（Wujinyi Sutra，無盡意經）中無盡意菩薩（Wujinyi Bodhisattva）告訴舍利弗（Shariputra）說：『大德舍利弗（Shariputra）！這慈心能自己擁護自身，這慈心也能利益他人，這慈心沒有爭端，這慈心能斷除一切嗔恚嫌恨。』像這樣等等。

『如何是行者？』是指有所厭惡。這說明什麼意義？依據厭惡所得的四無量心（Four Immeasurables）的人，他在初禪（First Dhyana）境界中，對於欲界（Desire Realm）的厭惡而得到無量心，像這樣乃至在第四禪（Fourth Dhyana）中，對於三禪（Third Dhyana）的厭惡而得到無量心，然後才在之後通過方便法門而顯現出來。

問：『什麼叫做無量，所以修行方便法門？』

答：『慈心依親近的人而生起。』這說明什麼意義？菩薩如果想要修習四無量心（Four Immeasurables），那時心中對於一切眾生有三種分別：第一種是親近的一類；第二種是怨恨的一類；第三種是非親非怨的一類。對於親近的一類又分為三分，做了這三分之後，在這三分中，對於最親近的人，生起給予最親近的人安穩快樂的心，所說的就是父母以及其他尊重諸如師長僧侶等等。因為從無始以來習慣了極度的惡行，心難以平等，所以像這樣分別報恩，在親近的一類中不能平等，輾轉修習。

『又能夠平等。』如果心像對待最親近的人一樣，對於怨恨的一類也能心住平等，像給予父母快樂的心沒有差別。這時就叫做成就慈心，悲心、喜心、舍心也應該像這樣理解。而舍無量心（Immeasurable Equanimity）是從非怨非親的一類眾生中生起才能成就。

『又諸位菩薩摩訶薩（Bodhisattvas-Mahasattvas）等，不離開煩惱而修集禪定，方便無量，如果斷除煩惱而攝取初禪（First Dhyana）無量心，像這樣四無量心（Four Immeasurables）次第成就應該知道。

『又四無量心（Four Immeasurables）說有三種：第一種是眾生觀；第二種是法觀；第三種是無觀。』初發菩提心（Bodhi Mind）的菩薩，未知眾生相，等同於外道、聲聞、辟支佛（Pratyekabuddha）觀無量心，這叫做眾生觀無量心。

【English Translation】 English version: Therefore, it is accomplished. As in the Wujinyi Sutra (Wujinyi Sutra, Sutra of Inexhaustible Intent), Wujinyi Bodhisattva (Wujinyi Bodhisattva) told Shariputra (Shariputra): 'Great virtuous Shariputra (Shariputra)! This loving-kindness can protect oneself, this loving-kindness can also benefit others, this loving-kindness is without strife, this loving-kindness can cut off all anger, hatred, and resentment.' Like this and so on.

'What is a practitioner?' It refers to having aversion. What does this mean? Those who attain the Four Immeasurables (Four Immeasurables) based on aversion, in the realm of the First Dhyana (First Dhyana), attain immeasurable mind by being averse to the Desire Realm (Desire Realm), and so on, until in the Fourth Dhyana (Fourth Dhyana), they attain immeasurable mind by being averse to the Third Dhyana (Third Dhyana), and then manifest it later through skillful means.

Question: 'What is called immeasurable, and therefore practicing skillful means?'

Answer: 'Loving-kindness arises based on those who are close.' What does this mean? If a Bodhisattva wants to cultivate the Four Immeasurables (Four Immeasurables), at that time, in their mind, they have three distinctions for all beings: first, those who are close; second, those who are enemies; third, those who are neither close nor enemies. For those who are close, they are further divided into three parts. After making these three divisions, among these three parts, for those who are the closest, they generate a mind of giving peace and happiness to those who are the closest, such as parents and other respected ones like teachers and monks. Because from beginningless time, they have been accustomed to extreme evil deeds, the mind is difficult to equalize, so they distinguish and repay kindness in this way, and cannot equalize it among those who are close, and practice it gradually.

'And also being able to equalize.' If the mind is like treating the closest ones, and the mind dwells in equanimity even towards those who are enemies, without any difference from giving happiness to parents. At this time, it is called accomplishing the mind of loving-kindness, and the minds of compassion, joy, and equanimity should also be understood in the same way. And Immeasurable Equanimity (Immeasurable Equanimity) is accomplished by arising from beings who are neither enemies nor close.

'And also Bodhisattvas-Mahasattvas (Bodhisattvas-Mahasattvas) and others, without leaving afflictions, cultivate meditative concentration, with immeasurable skillful means. If they cut off afflictions and gather the immeasurable mind of the First Dhyana (First Dhyana), then the Four Immeasurables (Four Immeasurables) are accomplished in sequence, as should be known.

'Also, the Four Immeasurables (Four Immeasurables) are said to have three types: first, the contemplation of beings; second, the contemplation of Dharma; third, the non-contemplation.' A Bodhisattva who has initially aroused the Bodhi Mind (Bodhi Mind), not yet knowing the characteristics of beings, is the same as the heretics, Hearers, and Pratyekabuddhas (Pratyekabuddha) in contemplating the immeasurable mind, and this is called the immeasurable mind of contemplating beings.

「又諸菩薩即彼眾生觀無量，次第漸漸增長勝上，如實知眾生相修菩薩行，未知一切有為法相，依假名眾生、有為諸行起眾生相戲論，即取此有為行以為眾生，名為法觀無量。

「又諸菩薩能如實知有為行相，得無生法忍，從慈心后次生平等觀般若，說名慈心，名為無觀無量，如共慈心相應覺分。此明何義？如慈心后次生擇法覺分而說名慈，如是慈無量后次得平等觀般若，說名慈無量，是名無觀無量。

「又諸菩薩摩訶薩等，為與他樂，從慈心故起一切行。此明何義？以諸菩薩摩訶薩等所起諸行，一切皆從慈心而生，以為利益他眾生故、以為安隱他眾生故。以得無生法忍菩薩摩訶薩般若從慈心起，與一切眾生安隱之樂，似於慈心。說名為慈。

「又世諦境界法，第一義諦境界法，迭共相依增長有力，能廣修行成就無觀，說名善清凈、說名慈心。云何名為世諦境界為般若因？以諸菩薩見諸法體，依慈悲心觀察眾生，所作之事不墮聲聞辟支佛地。以是義故，不捨眾生所作之事，是則名為世諦境界慈悲等法為般若因。

「云何名為第一義諦境界？般若為世諦境界慈悲等因。以諸菩薩欲清凈世諦慈悲等法，以知依止眾生行相起諸煩惱，觀察煩惱深眾生行相，以如實知煩惱從眾生行相起。是故菩薩

【現代漢語翻譯】「又，諸位菩薩觀察那些無量的眾生，次第漸進地增長殊勝，如實地瞭解眾生的表相，修習菩薩的行持，雖然尚未完全瞭解一切有為法的表相，但他們依憑假名安立的眾生、有為的諸行，破除由眾生表相而起的戲論，並且認識到這些有為的行持即是眾生，這稱為法觀無量。

「又，諸位菩薩能夠如實地瞭解有為行相，證得無生法忍，從慈心之後次第生起平等觀的般若智慧，這被稱為慈心，也稱為無觀無量，如同與慈心相應的覺悟部分。這說明了什麼意義呢？如同慈心之後次第生起擇法覺悟部分而被稱為慈，這樣，慈無量之後次第獲得平等觀的般若智慧，被稱為慈無量，這就是無觀無量。

「又，諸位菩薩摩訶薩等，爲了給予他人快樂，從慈心出發而發起一切行持。這說明了什麼意義呢？因為諸位菩薩摩訶薩等所發起的一切行持，一切都從慈心而生，爲了利益其他眾生，爲了安穩其他眾生。因為證得無生法忍的菩薩摩訶薩的般若智慧從慈心生起，給予一切眾生安穩快樂，類似於慈心，所以被稱為慈。

「又，世俗諦的境界法，第一義諦的境界法，互相依存，增長力量，能夠廣泛地修行，成就無觀，這被稱為善清凈，也稱為慈心。什麼叫做世俗諦境界作為般若的因呢？因為諸位菩薩見到諸法的本體，依憑慈悲心觀察眾生，所做的事情不墮入聲聞、辟支佛的境界。因為這個緣故，不捨棄眾生所做的事情，這就是世俗諦境界的慈悲等法作為般若的因。

「什麼叫做第一義諦境界呢？般若作為世俗諦境界的慈悲等的因。因為諸位菩薩想要清凈世俗諦的慈悲等法，通過了解依止眾生的行相而生起各種煩惱，觀察煩惱深處的眾生行相，從而如實地瞭解煩惱是從眾生的行相中生起的。因此，菩薩

【English Translation】『Furthermore, those Bodhisattvas, observing the immeasurable beings, gradually increase in superiority, truly knowing the characteristics of beings, practicing the conduct of Bodhisattvas, although not yet fully knowing the characteristics of all conditioned dharmas, rely on the provisional names of beings and the conditioned actions to dispel the delusive notions arising from the characteristics of beings, and recognize these conditioned actions as beings. This is called Dharma Observation Immeasurable.

『Furthermore, those Bodhisattvas, being able to truly know the characteristics of conditioned actions, attain the Acceptance of the Non-origination of Dharmas (Anutpattika-dharma-kshanti), and from the mind of loving-kindness (Metta) sequentially generate the Prajna (wisdom) of equal observation. This is called the Mind of Loving-kindness, also called Observationless Immeasurable, like the enlightenment factor corresponding to the mind of loving-kindness. What does this clarify? Just as after the mind of loving-kindness, the discriminating awareness enlightenment factor arises sequentially and is called loving-kindness, so too, after the Immeasurable Loving-kindness, the Prajna of equal observation is sequentially attained, and is called Immeasurable Loving-kindness. This is called Observationless Immeasurable.

『Furthermore, those Bodhisattva-Mahasattvas, in order to give happiness to others, initiate all actions from the mind of loving-kindness. What does this clarify? Because all the actions initiated by the Bodhisattva-Mahasattvas arise from the mind of loving-kindness, for the sake of benefiting other beings, for the sake of bringing peace and security to other beings. Because the Prajna of the Bodhisattva-Mahasattva who has attained the Acceptance of the Non-origination of Dharmas arises from the mind of loving-kindness, giving peace and happiness to all beings, resembling the mind of loving-kindness, it is called loving-kindness.

『Furthermore, the realm of conventional truth (Samvriti-satya) and the realm of ultimate truth (Paramartha-satya) mutually rely on each other, increasing in strength, able to extensively practice and accomplish observationlessness. This is called Good Purity, also called the Mind of Loving-kindness. What is called the realm of conventional truth as the cause of Prajna? Because the Bodhisattvas see the essence of all dharmas, observe beings with a mind of loving-kindness and compassion, and the actions they perform do not fall into the realm of Sravakas (voice-hearers) or Pratyekabuddhas (solitary Buddhas). For this reason, they do not abandon the actions performed for beings. This is called the compassion and other dharmas of the realm of conventional truth as the cause of Prajna.

『What is called the realm of ultimate truth? Prajna is the cause of the loving-kindness and compassion of the realm of conventional truth. Because the Bodhisattvas wish to purify the loving-kindness and compassion of the realm of conventional truth, by understanding that various afflictions arise from relying on the characteristics of beings' actions, observing the characteristics of beings' actions deep within the afflictions, they thus truly understand that afflictions arise from the characteristics of beings' actions. Therefore, the Bodhisattva

遠離慈等不清凈因一切煩惱，是名般若能為世諦境界法因。諸菩薩等如是修行般若方便廣修諸行，是故成就無生法忍，彼時無觀不捨眾生所作事因，清凈究竟慈心名字慈心，說名慈心，是名無觀。

「云何世辯者？釋彼無量名，以能觀察無邊眾生，故名無量。

「云何體者？慈悲心體者，不瞋善根是。何以故？以對治瞋法故。又對治可瞋處是名為慈，對治不可瞋處是名為悲。又對治起舍眾生心是名為慈，對治打眾生心是名為悲。是以求功德故能生無量，非求過故能生無量。何以故？以諸菩薩乃至斷善根人，若求功德見凈業果，乃至阿羅漢邊若覓過失，見惡業果。何以故？以見羅漢現身中受不善業果，不見過去餘業不盡，謂阿羅漢今身造惡。以是義故，于阿羅漢不能發起慈悲無量。喜心體者，謂喜根是；舍心體者不貪善根是。」

問曰：「若如是者，則非貪慾及害根等對治之法？」

答曰：「不然。以不瞋善根相應法故，故如是說。」

問曰：「若舍心能對治貪法，不凈觀亦對治貪法？」

答曰：「汝知何等貪法舍能對治？何等貪法不凈對治？」

問曰：「不知。」

答曰：「汝聽！色貪，不凈能斷；淫貪，舍心能斷。此四無量共心展轉五陰為體。

「云何相

【現代漢語翻譯】現代漢語譯本：遠離慈愛等不清凈之因以及一切煩惱，這被稱為般若（Prajna，智慧），它能成為世俗諦（Samvriti-satya，相對真理）境界法的因。諸位菩薩（Bodhisattva）等如此修行般若的方便法門，廣泛地修習各種善行，因此成就無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的領悟）。那時，他們不會停止觀察，也不會捨棄為眾生所作的事業，清凈究竟的慈心，其名稱就叫做慈心，這就是所謂的無觀（無分別的觀察）。『什麼是世辯（Lokavyavahara，世俗的辯才）呢？』解釋那無量的名相，因為能夠觀察無邊的眾生，所以稱為無量。『什麼是它的體性呢？』慈悲心的體性，就是不嗔恚的善根。為什麼呢？因為它是對治嗔恚之法。又，對治可嗔之處，這稱為慈；對治不可嗔之處，這稱為悲。又，對治生起捨棄眾生的心，這稱為慈；對治打眾生的心，這稱為悲。因此，爲了追求功德，能夠生出無量；不是爲了追求過失，才能夠生出無量。為什麼呢？因為諸位菩薩乃至斷了善根的人，如果追求功德，就能見到清凈業的果報；乃至在阿羅漢（Arhat，已證悟者）那裡尋找過失，就會見到惡業的果報。為什麼呢？因為見到阿羅漢在現世中承受不善業的果報，卻沒看到過去世的業力尚未消盡，就認為阿羅漢今生造惡。因為這個緣故，對於阿羅漢不能發起慈悲無量心。喜心的體性，就是喜根；舍心的體性，就是不貪著善根。有人問：『如果這樣說，那麼，舍心就不是貪慾以及害根等對治之法了嗎？』回答說：『不是的。因為與不嗔恚的善根相應，所以這樣說。』有人問：『如果舍心能夠對治貪法，那麼，不凈觀（Asubha-bhavana，對身體不凈的觀想）也能對治貪法嗎？』回答說：『你知道哪種貪法是舍心能夠對治的？哪種貪法是不凈觀能夠對治的嗎？』問者說：『不知道。』回答說：『你聽著！對於色慾的貪著，不凈觀能夠斷除；對於淫慾的貪著，舍心能夠斷除。這四無量心共同以展轉的五陰（Pancha-skandha，構成個體存在的五種要素）為體。『什麼是相？』

【English Translation】 English version: Abandoning impure causes such as loving-kindness and all afflictions, this is called Prajna (wisdom), which can be the cause of the Dharma in the realm of Samvriti-satya (conventional truth). Bodhisattvas (enlightenment beings) and others cultivate the expedient means of Prajna in this way, extensively practicing various virtuous deeds, and therefore achieve Anutpattika-dharma-kshanti (the acceptance of the non-arising of phenomena). At that time, they will not cease observing, nor will they abandon the deeds done for sentient beings. The pure and ultimate loving-kindness, its name is called loving-kindness, and this is what is called non-observation (non-discriminating observation). 'What is Lokavyavahara (worldly eloquence)?' Explaining those immeasurable names, because it can observe boundless sentient beings, it is called immeasurable. 'What is its nature?' The nature of loving-kindness and compassion is the root of goodness without anger. Why? Because it is the Dharma that counteracts anger. Also, counteracting what is worthy of anger is called loving-kindness; counteracting what is unworthy of anger is called compassion. Also, counteracting the mind of abandoning sentient beings is called loving-kindness; counteracting the mind of striking sentient beings is called compassion. Therefore, in order to seek merit, one can generate immeasurable qualities; not in order to seek faults, can one generate immeasurable qualities. Why? Because if Bodhisattvas, even those who have severed their roots of goodness, seek merit, they will see the results of pure karma; even if they seek faults in Arhats (enlightened beings), they will see the results of evil karma. Why? Because seeing Arhats receiving the results of unwholesome karma in their present lives, without seeing that the karma of past lives has not yet been exhausted, they assume that Arhats are creating evil in this life. For this reason, one cannot generate immeasurable loving-kindness and compassion towards Arhats. The nature of joy is the root of joy; the nature of equanimity is the non-attachment to the root of goodness. Someone asks: 'If that is the case, then is equanimity not the Dharma that counteracts greed and harmful roots, etc.?' The answer is: 'No. Because it is in accordance with the root of goodness without anger, that is why it is said in this way.' Someone asks: 'If equanimity can counteract greed, then can Asubha-bhavana (contemplation of impurity) also counteract greed?' The answer is: 'Do you know which kind of greed equanimity can counteract? Which kind of greed can Asubha-bhavana counteract?' The questioner says: 'I do not know.' The answer is: 'Listen! For attachment to form, Asubha-bhavana can sever it; for attachment to lust, equanimity can sever it. These four immeasurable minds together take the revolving Pancha-skandha (five aggregates) as their substance. 'What is the characteristic?'

者？與眾生樂相安隱眾生，是名慈相。拔眾生苦相滅相寂靜相憐愍眾生，是名悲相。離不樂心相嫉妒對治法，是名喜相。舍愛不愛相利益一切眾生事因相違之法，自然縱任，是名舍相。

「云何地差別者？除喜無量，餘三無量在六地中應知。何等為六？謂未來禪及中間禪、四根本禪是名六地。初禪，二禪有喜無量，餘三無量遍四禪中，以喜無量喜根為體故。

「依止何處者？依止欲界，以欲界中現起四無量，非是余處。何以故？以欲界眾生多苦惱故，見眾生苦起與樂心，見眾生苦起拔苦心，以色無色界無苦惱故。又是惱害等對治法故。此明何義？以四無量對治害等法故。以是義故，經中說言：『修行慈心下中上成就離害心，修行悲心下中上成就離瞋心，修行喜心下中上成就離不樂心，修行舍心下中上成就離貪慾害等心，色無色界貪慾害等皆悉無有。』以是義故，在欲界中非色無色，雖在欲界唯三天下，非郁單越。

「觀何境界者？謂慈觀樂、悲觀拔苦、喜觀喜境界、舍觀舍境界。

「觀何法者？謂觀欲界眾生五陰之身，或觀二陰。又若共心同類彼則五陰，不共心同類彼則二陰，或觀無心眾生，或觀一陰眾生，或觀二陰眾生。」

問曰：「有經中說，慈悲喜捨普遍一方虛空法界，如是乃

【現代漢語翻譯】現代漢語譯本：『什麼是慈相呢？』給予眾生快樂，使眾生安穩，這就是慈相。『什麼是悲相呢？』拔除眾生的痛苦，滅除痛苦的根源，使眾生得到寂靜，憐憫眾生，這就是悲相。『什麼是喜相呢？』遠離不快樂的心，用嫉妒的對治法，這就是喜相。『什麼是舍相呢？』捨棄愛與不愛的心，利益一切眾生的事業，因為愛與不愛是相互違背的，自然地順其發展，這就是舍相。

『什麼是地的差別呢？』除了喜無量，其餘三種無量在六地中應當知道。哪六種呢？就是未來禪以及中間禪、四根本禪，這就是六地。初禪、二禪有喜無量，其餘三種無量遍佈四禪之中，因為喜無量以喜根為本體。

『依止於何處呢？』依止於欲界，因為在欲界中可以顯現四無量心，而不是在其他地方。為什麼呢？因為欲界的眾生多有苦惱，見到眾生的痛苦，就生起給予快樂的心；見到眾生的痛苦，就生起拔除痛苦的心，因為色界和無色界沒有苦惱。而且四無量心是對治惱害等煩惱的方法。這說明什麼道理呢？因為四無量心可以對治惱害等煩惱。因為這個緣故，經中說：『修行慈心，下、中、上成就，可以遠離害心；修行悲心，下、中、上成就，可以遠離嗔心；修行喜心，下、中、上成就，可以遠離不樂心；修行舍心，下、中、上成就，可以遠離貪慾害等心，因為色界和無色界沒有貪慾害等煩惱。』因為這個緣故，四無量心在欲界中修習，而不是在色界和無色界，即使在欲界也只是在三大天下，而不是在郁單越（Uttarakuru）。

『觀什麼境界呢？』慈觀是觀快樂的境界，悲觀是觀拔除痛苦的境界，喜觀是觀喜悅的境界，舍觀是觀捨棄的境界。

『觀什麼法呢？』觀欲界眾生的五陰之身，或者觀二陰。如果與內心同類，那麼就是五陰；如果不與內心同類，那麼就是二陰；或者觀無心眾生，或者觀一陰眾生，或者觀二陰眾生。

問：『有經典中說，慈悲喜捨普遍一方虛空法界，像這樣乃

【English Translation】 English version: 'What is the aspect of loving-kindness (慈相, Ci Xiang)?' To give joy to sentient beings and to make them peaceful and secure, this is called the aspect of loving-kindness. 'What is the aspect of compassion (悲相, Bei Xiang)?' To remove the suffering of sentient beings, to extinguish the root of suffering, to bring them to tranquility, and to have pity on them, this is called the aspect of compassion. 'What is the aspect of joy (喜相, Xi Xiang)?' To be free from the mind of displeasure, and to use the antidote to jealousy, this is called the aspect of joy. 'What is the aspect of equanimity (舍相, She Xiang)?' To abandon the mind of love and aversion, to benefit all sentient beings, because love and aversion are contradictory, and to naturally let things take their course, this is called the aspect of equanimity.

'What are the differences in the grounds (地差別, Di Cha Bie)?' Except for the immeasurable joy, the other three immeasurables should be understood to be in the six grounds. What are the six? They are the future dhyana (禪, Chan), the intermediate dhyana, and the four fundamental dhyanas. These are the six grounds. The first dhyana and the second dhyana have immeasurable joy, while the other three immeasurables pervade the four dhyanas, because immeasurable joy takes the root of joy as its substance.

'Where does it rely (依止何處, Yi Zhi He Chu)?' It relies on the desire realm (欲界, Yu Jie), because the four immeasurables can manifest in the desire realm, and not in other places. Why? Because sentient beings in the desire realm have much suffering. Seeing the suffering of sentient beings, one generates the mind to give them joy; seeing the suffering of sentient beings, one generates the mind to remove their suffering, because the form realm (色界, Se Jie) and the formless realm (無色界, Wu Se Jie) have no suffering. Moreover, the four immeasurables are the antidotes to afflictions such as harm. What does this clarify? It clarifies that the four immeasurables can counteract afflictions such as harm. For this reason, the sutras say: 'Cultivating loving-kindness, achieving lower, middle, and upper levels, one can be free from the mind of harm; cultivating compassion, achieving lower, middle, and upper levels, one can be free from the mind of anger; cultivating joy, achieving lower, middle, and upper levels, one can be free from the mind of displeasure; cultivating equanimity, achieving lower, middle, and upper levels, one can be free from the mind of greed and harm, because the form realm and the formless realm have no greed and harm.' For this reason, the four immeasurables are cultivated in the desire realm, and not in the form realm and the formless realm, and even in the desire realm, only in the three continents, and not in Uttarakuru (郁單越).

'What realm is observed (觀何境界, Guan He Jing Jie)?' The observation of loving-kindness is the observation of the realm of joy, the observation of compassion is the observation of the realm of removing suffering, the observation of joy is the observation of the realm of joy, and the observation of equanimity is the observation of the realm of abandonment.

'What dharma is observed (觀何法, Guan He Fa)?' It is the observation of the five skandhas (五陰, Wu Yin) of sentient beings in the desire realm, or the observation of two skandhas. If it is of the same kind as the mind, then it is the five skandhas; if it is not of the same kind as the mind, then it is two skandhas; or one observes sentient beings without mind, or one observes sentient beings with one skandha, or one observes sentient beings with two skandhas.'

Question: 'There are sutras that say that loving-kindness, compassion, joy, and equanimity pervade one direction, the dharma realm of empty space, and so on.'

至遍覆十方世界，此中唯說觀于眾生。其義云何？」

答曰：「遍十方者，謂觀一切依世界住所有眾生，故言遍覆十方世界，非謂遍覆彼器世間。言普遍者，示現依彼器世界住所有眾生。

「又初禪地無量觀欲界眾生，二禪地無量觀欲界及初禪，如是乃至四禪地無量觀欲界乃至第三禪。又初禪地無量觀欲界及初禪，如是乃至四禪地無量觀欲界乃至第四禪。又慈觀欲界乃至三禪。何以故？以慈心觀樂境界故。又樂根從欲界乃至第三禪故，悲觀欲界至初禪。何以故？以悲心觀苦境界故，以欲界眾生多苦惱故。又苦根從欲界至初禪故，喜觀欲界乃至第二禪。何以故？以彼喜心勇悅相故。又喜根從欲界乃至第二禪故，舍觀欲界乃至四禪。何以故？以舍舍相觀故，又舍根從欲界乃至第四禪故。

「又有人言：一切無量唯觀欲界眾生。

「云何相應者？初禪二禪地喜根舍根相應，第三禪地樂根舍根相應，未來禪中間禪第四禪地舍根相應。

「云何得者？若生第三第四禪者，得三無量除喜無量。何以故？三禪已上無喜根故。又欲界生離煩惱者，及在初禪二禪生者得四無量，如如來修多羅中說：『慈無量者至遍凈處以為邊畔，悲無量者至虛空處以為邊畔，喜無量者上至識處以為邊畔，舍無量者無所有處

【現代漢語翻譯】現代漢語譯本：『遍覆十方世界』，這裡只說觀照眾生，這是什麼意思？」

回答說：『遍十方』，是指觀照一切依世界而住的所有眾生，所以說『遍覆十方世界』，不是說遍覆那些器世間（指物質世界）。說『普遍』，是顯示依那些器世界而住的所有眾生。

『又，初禪（Dhyana of the First Realm of Form）境界能以無量心觀照欲界（Desire Realm）眾生，二禪（Dhyana of the Second Realm of Form）境界能以無量心觀照欲界和初禪眾生，像這樣乃至四禪（Dhyana of the Fourth Realm of Form）境界能以無量心觀照欲界乃至第三禪眾生。又，初禪境界能以無量心觀照欲界和初禪，像這樣乃至四禪境界能以無量心觀照欲界乃至第四禪。又，慈（Metta）觀能觀照欲界乃至三禪。為什麼呢？因為慈心觀照快樂的境界。又，樂根（Sukha）從欲界乃至第三禪的緣故。悲（Karuna）觀能觀照欲界至初禪。為什麼呢？因為悲心觀照痛苦的境界，因為欲界眾生多有苦惱的緣故。又，苦根（Dukkha）從欲界至初禪的緣故。喜（Mudita）觀能觀照欲界乃至第二禪。為什麼呢？因為那喜心有勇悅的相。又，喜根從欲界乃至第二禪的緣故。舍（Upekkha）觀能觀照欲界乃至四禪。為什麼呢？因為以舍離之相來觀照，又，舍根從欲界乃至第四禪的緣故。

『又有人說：一切無量心唯觀照欲界眾生。

『怎樣相應呢？初禪、二禪境界與喜根、舍根相應，第三禪境界與樂根、舍根相應，未來禪（Future Dhyana）、中間禪（Intermediate Dhyana）、第四禪境界與舍根相應。

『怎樣獲得呢？如果生在第三禪、第四禪的人，能獲得三種無量心，除去喜無量心。為什麼呢？因為三禪以上沒有喜根的緣故。又，欲界眾生遠離煩惱的人，以及在初禪、二禪出生的人能獲得四種無量心，如如來（Tathagata）在修多羅（Sutra）中所說：『慈無量心以遍凈處（Subhakrtsna）為邊畔，悲無量心以虛空處（Akasa-anantyayana）為邊畔，喜無量心上至識處（Vijnana-anantyayana）為邊畔，舍無量心以無所有處（Akincanyayatana）

【English Translation】 English version: 'Extending over the ten directions of the world,' here it only speaks of contemplating sentient beings. What does this mean?'

The answer is: 'Extending over the ten directions' means contemplating all sentient beings who dwell relying on the world. Therefore, it is said 'extending over the ten directions of the world,' not meaning extending over those vessel worlds (physical world). Saying 'universal' demonstrates all sentient beings who dwell relying on those vessel worlds.

'Furthermore, the First Dhyana (Dhyana of the First Realm of Form) realm can contemplate sentient beings of the Desire Realm (Kama-dhatu) with immeasurable mind; the Second Dhyana (Dhyana of the Second Realm of Form) realm can contemplate sentient beings of the Desire Realm and the First Dhyana with immeasurable mind; likewise, up to the Fourth Dhyana (Dhyana of the Fourth Realm of Form) realm can contemplate sentient beings of the Desire Realm up to the Third Dhyana with immeasurable mind. Also, the First Dhyana realm can contemplate the Desire Realm and the First Dhyana with immeasurable mind; likewise, up to the Fourth Dhyana realm can contemplate the Desire Realm up to the Fourth Dhyana. Furthermore, Metta (loving-kindness) contemplation can contemplate the Desire Realm up to the Third Dhyana. Why? Because the mind of loving-kindness contemplates the realm of happiness. Also, the root of Sukha (happiness) extends from the Desire Realm up to the Third Dhyana. Karuna (compassion) contemplation can contemplate the Desire Realm up to the First Dhyana. Why? Because the mind of compassion contemplates the realm of suffering, because sentient beings of the Desire Realm have much suffering. Also, the root of Dukkha (suffering) extends from the Desire Realm up to the First Dhyana. Mudita (sympathetic joy) contemplation can contemplate the Desire Realm up to the Second Dhyana. Why? Because that mind of joy has the aspect of courage and delight. Also, the root of joy extends from the Desire Realm up to the Second Dhyana. Upekkha (equanimity) contemplation can contemplate the Desire Realm up to the Fourth Dhyana. Why? Because it contemplates with the aspect of detachment, and also, the root of equanimity extends from the Desire Realm up to the Fourth Dhyana.'

'Furthermore, some say: all immeasurable minds only contemplate sentient beings of the Desire Realm.'

'How do they correspond? The First and Second Dhyana realms correspond with the roots of joy and equanimity; the Third Dhyana realm corresponds with the roots of happiness and equanimity; the Future Dhyana (Future Dhyana), Intermediate Dhyana (Intermediate Dhyana), and Fourth Dhyana realms correspond with the root of equanimity.'

'How are they obtained? If one is born in the Third or Fourth Dhyana, one can obtain three immeasurable minds, excluding the immeasurable mind of joy. Why? Because there is no root of joy above the Third Dhyana. Furthermore, sentient beings of the Desire Realm who are free from afflictions, and those born in the First or Second Dhyana, can obtain the four immeasurable minds, as the Tathagata (Thus Come One) said in the Sutra (discourses of the Buddha): 'The immeasurable mind of loving-kindness has Subhakrtsna (Realm of All-Pervading Purity) as its boundary, the immeasurable mind of compassion has Akasa-anantyayana (Realm of Infinite Space) as its boundary, the immeasurable mind of joy extends up to Vijnana-anantyayana (Realm of Infinite Consciousness) as its boundary, the immeasurable mind of equanimity has Akincanyayatana (Realm of No-Thingness) as its boundary.'

以為邊畔。何以故？以根本初禪所攝故。』此明何義？以無量從無邊虛空處以為邊畔，故如是說。

「又有人言：彼處聖道以無量名說。何以故？以可化眾生有如是根，聞無量名來入聖道故。

「復有人言：依彼對治覺分菩提分說。此明何義？以第三禪對治覺分，即彼覺分以慈名說，如是乃至無所有處依彼對治以舍名說。

「復有人言：彼相似法。此明何義？以慈觀樂而樂受，乃至第三禪中以悲觀苦，而無邊虛空處共色相違，以喜觀無樂而無邊識處識喜住故，以舍觀舍而無所有處，舍無所舍說名為舍。復有餘修多羅中說：『大德舍利弗！初發心菩薩以四無量觀于眾生，名眾生觀。菩薩摩訶薩行菩薩行，觀己行故名為法觀。菩薩摩訶薩得甚深無生法忍，名為無觀。』」

問曰：「四無量者觀于眾生。云何復言觀法、觀無？」

答曰：「為他利益一切行等，以慈相似法故。此明何義？菩薩摩訶薩為諸眾生修一切行，皆以般若為本，是故般若以慈名說，以彼慈能樂他相故，如是菩薩舍自身樂，般若波羅蜜與他樂相，是故般若以慈名說，是故觀法觀無皆是慈悲般若。

「復有人言：無觀慈心，以慈名說。此明何義？以諸菩薩觀察眾生，復為自身推求遠離煩惱方便觀有為行，得甚深無量心

【現代漢語翻譯】現代漢語譯本：認為有邊際。為什麼呢？因為這是由根本初禪所攝持的緣故。』這說明了什麼意義呢？因為從無邊虛空處開始就認為有邊際，所以這樣說。又有人說：『那個地方的聖道以『無量』這個名稱來說明。』為什麼呢？因為可以被教化的眾生有這樣的根器，聽到『無量』這個名稱就能進入聖道。又有人說：『是依據那些對治覺分（Bojjhanga，菩提的組成部分）和菩提分（Bodhipakkhiya-dhammas，菩提的輔助因素）來說的。』這說明了什麼意義呢？因為第三禪對治覺分，而那個覺分以慈（Metta）這個名稱來說明，像這樣乃至無所有處（Akiñcaññāyatana）依據那些對治以舍（Upekkha）這個名稱來說明。又有人說：『那是相似的法。』這說明了什麼意義呢？因為以慈觀（Metta-bhavana）觀樂而感受樂受，乃至在第三禪中以悲觀（Karuna-bhavana）觀苦，而無邊虛空處（Anantakasa-ayatana）與色相違背，以喜觀（Mudita-bhavana）觀無樂而無邊識處（Anantavinnana-ayatana）的識喜安住的緣故，以舍觀（Upekkha-bhavana）觀舍而無所有處，捨棄無所舍的，說名為舍。又有其他的修多羅（Sutra，經）中說：『大德舍利弗（Sariputta）！初發心的菩薩以四無量心（Brahmavihara）觀于眾生，名為眾生觀。菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）行菩薩行，觀察自己的行為，所以名為法觀。菩薩摩訶薩獲得甚深無生法忍（anutpattika-dharma-ksanti，對不生不滅之法的深刻理解），名為無觀。』問：『四無量心是用來觀察眾生的，為什麼又說觀法、觀無呢？』答：『爲了利益他人的一切行為等等，因為與慈有相似之處的緣故。』這說明了什麼意義呢？菩薩摩訶薩爲了眾生修一切行，都以般若（Prajna，智慧）為根本，所以般若以慈這個名稱來說明，因為那個慈能夠使他人快樂的緣故，像這樣菩薩捨棄自身的快樂，般若波羅蜜（Prajnaparamita，圓滿的智慧）給予他人快樂，所以般若以慈這個名稱來說明，所以觀法、觀無都是慈悲般若。又有人說：『無觀的慈心，以慈這個名稱來說明。』這說明了什麼意義呢？因為諸位菩薩觀察眾生，又爲了自身推求遠離煩惱的方便，觀察有為行，得到甚深無量心。

【English Translation】 English version: 'Thinks of a boundary. Why is that? Because it is encompassed by the fundamental first dhyana (Jhana, meditative state).' What does this clarify? Because from the boundless space realm, it is thought of as having a boundary, therefore it is spoken of in this way. Furthermore, some say: 'The noble path in that place is spoken of with the name 'immeasurable'.' Why is that? Because the beings who can be transformed have such roots, that upon hearing the name 'immeasurable,' they enter the noble path. Furthermore, some say: 'It is spoken of based on those counteractive factors of the enlightenment factors (Bojjhanga) and the factors pertaining to enlightenment (Bodhipakkhiya-dhammas).' What does this clarify? Because the third dhyana counteracts the enlightenment factors, and that enlightenment factor is spoken of with the name loving-kindness (Metta), and so on, even the realm of nothingness (Akiñcaññāyatana) is spoken of with the name equanimity (Upekkha) based on those counteractive factors. Furthermore, some say: 'Those are similar dharmas.' What does this clarify? Because with loving-kindness contemplation (Metta-bhavana), one contemplates joy and experiences joyful feeling, and even in the third dhyana, with compassion contemplation (Karuna-bhavana), one contemplates suffering, while the boundless space realm (Anantakasa-ayatana) is contrary to form, with joy contemplation (Mudita-bhavana), one contemplates the absence of joy, and because in the boundless consciousness realm (Anantavinnana-ayatana), consciousness dwells in joy, with equanimity contemplation (Upekkha-bhavana), one contemplates equanimity, and in the realm of nothingness, relinquishing what is not relinquished, it is spoken of as equanimity. Furthermore, in other sutras (Sutra), it is said: 'Great worthy Sariputta (Sariputta)! A Bodhisattva (Bodhisattva) who has initially aroused the mind contemplates beings with the four immeasurables (Brahmavihara), and this is called contemplation of beings. A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) practices the Bodhisattva practice, and because he contemplates his own actions, it is called contemplation of the Dharma. A Bodhisattva-Mahasattva attains profound forbearance of the unarisen Dharma (anutpattika-dharma-ksanti, deep understanding of the Dharma of non-arising and non-ceasing), and this is called non-contemplation.' Question: 'The four immeasurables are used to contemplate beings. Why then is it said to contemplate the Dharma and contemplate non-existence?' Answer: 'For the sake of benefiting others in all actions, etc., because of the similarity to loving-kindness.' What does this clarify? A Bodhisattva-Mahasattva cultivates all actions for the sake of beings, and all are based on wisdom (Prajna), therefore wisdom is spoken of with the name loving-kindness, because that loving-kindness is able to bring happiness to others, in this way, a Bodhisattva relinquishes his own happiness, and wisdom perfection (Prajnaparamita) gives happiness to others, therefore wisdom is spoken of with the name loving-kindness, therefore contemplation of the Dharma and contemplation of non-existence are all loving-kindness, compassion, and wisdom. Furthermore, some say: 'The loving-kindness of non-contemplation is spoken of with the name loving-kindness.' What does this clarify? Because the Bodhisattvas observe beings, and also for themselves seek the means to distance themselves from afflictions, observe conditioned actions, and attain profound immeasurable mind.

時，即得畢竟般若力，作是思惟：『此諸眾生無智所覆不能如實知見法界，我當令彼諸眾生等，漸漸次第得入正道。』

「復有餘修多羅中，佛告諸比丘過去七年修行慈心，世界成壞經由七返不來生此，乃至無量百千萬劫作轉輪王等。」

問曰：「若四無量所得果報非欲界者，云何如來經中說言：『修行無量所得果報，乃至無量百千萬劫作轉輪王？』」

答曰：「彼經中依三地無量作是說。此義云何？有欲界地果報無量作轉輪王，有初禪地果報無量作梵天王，有二禪地果報無量生少光天。又欲界起心三摩跋提，所有果報作帝釋王及轉輪王，根本地禪所有果報，作梵天王生少光天。

「復有餘修多羅中佛告比丘：『過去世時有外道師名善眼世尊。彼外道師善眼世尊獲得神通離欲界煩惱。諸比丘！彼外道師善眼世尊多有無量聲聞弟子，有無量百、有無量千、有無量萬、有無量百千萬。諸比丘！彼外道師善眼世尊所有聲聞，具足持戒，彼外道人修四梵行離欲界煩惱，修四梵行生梵世間。諸比丘！彼外道師善眼世尊所有弟子，不能具足修四梵行，彼弟子中或生他化自在天者，乃至人中如是等。爾時，外道師善眼世尊生如是心：「我今不是，云何乃與弟子一處去一處生？」作是思惟：「我依慈心修第二

【現代漢語翻譯】現代漢語譯本：當時，（菩薩）即刻獲得究竟的般若（prajna，智慧）之力，這樣思惟：『這些眾生被無明所覆蓋，不能如實地知見法界（Dharmadhatu，宇宙萬法的本體），我應當令這些眾生等，漸漸地、按次第地進入正道。』

「又有其他的修多羅（sutra，佛經）中，佛告訴諸位比丘（bhiksu，出家男眾）：過去七年修行慈心，世界成住壞空經歷七次往返，不再來此（欲界）受生，乃至無量百千萬劫做轉輪王等等。」

問：『如果四無量心（catasro apramanah，慈、悲、喜、舍四種廣大的心）所得的果報不是欲界的，為什麼如來（Tathagata，佛的稱號之一）經中說：『修行無量心所得的果報，乃至無量百千萬劫做轉輪王？』」

答：『那部經中是依據三地（trayo bhumayah，欲界、色界、無色界）的無量心這樣說的。這是什麼意思呢？有欲界地的果報，以無量心做轉輪王；有初禪地（prathama-dhyana-bhumi，色界的第一禪天）的果報，以無量心做梵天王（Brahma-raja，色界天的天王）；有二禪地（dvitiya-dhyana-bhumi，色界的第二禪天）的果報，以無量心生少光天（Abhasvara，色界天之一）。又，欲界生起心三摩跋提（samapatti，等至，指禪定），所有的果報是做帝釋王（Sakra，忉利天之主）以及轉輪王，根本地禪（mula-dhyana，根本禪定）所有的果報，是做梵天王，生少光天。

「又有其他的修多羅中，佛告訴比丘：『過去世時，有外道師名叫善眼世尊（Subhadraka）。那位外道師善眼世尊獲得了神通，離開了欲界煩惱。諸位比丘！那位外道師善眼世尊有很多無量的聲聞（sravaka，聽聞佛法而證悟的弟子）弟子，有無量百、有無量千、有無量萬、有無量百千萬。諸位比丘！那位外道師善眼世尊所有的聲聞，都具足持戒，那些外道人修四梵行（catvari brahma-vihara，即四無量心），離開了欲界煩惱，修四梵行而生梵世間（Brahma-loka，色界天）。諸位比丘！那位外道師善眼世尊所有的弟子，不能具足修四梵行，那些弟子中，或者生他化自在天（Paranirmita-vasavartin，欲界頂天的天名）的，乃至人中等等。當時，外道師善眼世尊生起這樣的心：「我現在不是（究竟解脫），為什麼竟然與弟子們一處去、一處生呢？」這樣思惟：「我依靠慈心修第二（禪）』」

【English Translation】 English version: Then, (the Bodhisattva) immediately obtains the ultimate power of prajna (wisdom), thinking thus: 'These sentient beings are covered by ignorance and cannot truly know and see the Dharmadhatu (the essence of all phenomena in the universe). I shall lead these sentient beings, gradually and in order, to enter the right path.'

"Furthermore, in other sutras, the Buddha tells the bhiksus (ordained male monastics): 'In the past, practicing loving-kindness for seven years, the world went through seven cycles of formation, existence, destruction, and emptiness, and they will not be reborn here (in the desire realm), even for countless hundreds of thousands of kalpas (aeons), they will be Chakravartin kings (universal monarchs), and so on.'"

Question: 'If the results obtained from the Four Immeasurables (catasro apramanah, the four boundless states of mind: loving-kindness, compassion, joy, and equanimity) are not of the desire realm, why does the Tathagata (one of the titles of the Buddha) say in the sutras: 'The results obtained from practicing the Immeasurables are that one will be a Chakravartin king for countless hundreds of thousands of kalpas?'"

Answer: 'That sutra speaks based on the Immeasurables of the three realms (trayo bhumayah, the desire realm, the form realm, and the formless realm). What does this mean? There are results in the desire realm, where one becomes a Chakravartin king through the Immeasurables; there are results in the first dhyana realm (prathama-dhyana-bhumi, the first meditation realm in the form realm), where one becomes a Brahma-raja (king of the Brahma heavens) through the Immeasurables; there are results in the second dhyana realm (dvitiya-dhyana-bhumi, the second meditation realm in the form realm), where one is born in the Abhasvara heavens (one of the heavens in the form realm) through the Immeasurables. Furthermore, the samapatti (state of meditative absorption) arising in the desire realm results in becoming Sakra (the lord of the Trayastrimsa heaven) and Chakravartin kings; the results of the fundamental dhyana (mula-dhyana, the basic meditative state) are becoming Brahma-rajas and being born in the Abhasvara heavens.'

"Furthermore, in other sutras, the Buddha tells the bhiksus: 'In the past, there was a non-Buddhist teacher named Subhadraka. That non-Buddhist teacher Subhadraka attained supernatural powers and was free from the defilements of the desire realm. Bhiksus! That non-Buddhist teacher Subhadraka had countless sravaka (disciples who attain enlightenment by hearing the Dharma) disciples, countless hundreds, countless thousands, countless tens of thousands, countless hundreds of thousands. Bhiksus! All the sravakas of that non-Buddhist teacher Subhadraka fully observed the precepts. Those non-Buddhists practiced the Four Brahma-viharas (catvari brahma-vihara, the four immeasurables) and were free from the defilements of the desire realm, and by practicing the Four Brahma-viharas, they were born in the Brahma-loka (the form realm heavens). Bhiksus! Those disciples of that non-Buddhist teacher Subhadraka who could not fully practice the Four Brahma-viharas, some were born in the Paranirmita-vasavartin heavens (the highest heaven in the desire realm), and some were born among humans, and so on. At that time, the non-Buddhist teacher Subhadraka had this thought: 'I am not (ultimately liberated), so why am I going to one place and being born in another place with my disciples?' Thinking thus: 'I will rely on loving-kindness to cultivate the second (dhyana).'

禪生少光天。」諸比丘！彼時外道師善眼世尊修上大慈入第二禪生第二禪。』如是等。」

問曰：「若諸菩薩摩訶薩等為利益他，于諸眾生起平等心，何故自生勝心慈心，修第二禪生少光天，而不為弟子說生少光天法？又復有難，彼外道師善眼世尊有所說法勝於佛法。何以故？以彼皆生上善道故，而如來聲聞亦有入惡道者。」

答曰：「此無過失。何以故？菩薩觀機而說法故。此明何義？以彼外道婆羅門等長夜思惟，初梵天處是究竟處，隨順樂心而生彼處，不能修行生第二禪四無量行。以是義故，菩薩善知彼弟子心故，不為說生第二禪四無量行。又以無力故。此明何義？有人說言：除佛出世，無有外道能具修行二禪無量生第二禪，唯除大力諸菩薩等。又言外道法勝佛法者，此義不然。何以故？以外道取世間果故。

「又以時節故。此明何義？有如是時，多有眾生生善道處，何況復有無量眾生修行無量！

「又言如來弟子入惡道者，非如來過。

「復有餘修多羅中說，有三種行：梵行、天行、聖行。梵行者，謂四無量。天行者，所謂四禪。聖行者，謂三十七菩提分法。

「以何義故說四無量名為梵行？」

答曰：「以四無量梵天因故，又以修行者身中可得故，又以對治非梵

【現代漢語翻譯】現代漢語譯本：『禪生少光天。』諸比丘！彼時外道師善眼世尊修上大慈入第二禪生第二禪。』如是等。」

問曰：『若諸菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）等為利益他，于諸眾生起平等心，何故自生勝心慈心，修第二禪生少光天（Ābhāsvara，光明天的較低層），而不為弟子說生少光天法？又復有難，彼外道師善眼世尊有所說法勝於佛法。何以故？以彼皆生上善道故，而如來聲聞（Śrāvaka，佛陀的弟子）亦有入惡道者。』

答曰：『此無過失。何以故？菩薩觀機而說法故。此明何義？以彼外道婆羅門（Brahmin，古印度祭司階層）等長夜思惟，初梵天處（Brahma-loka，色界天的第一層）是究竟處，隨順樂心而生彼處，不能修行生第二禪四無量行。以是義故，菩薩善知彼弟子心故，不為說生第二禪四無量行。又以無力故。此明何義？有人說言：除佛出世，無有外道能具修行二禪無量生第二禪，唯除大力諸菩薩等。又言外道法勝佛法者，此義不然。何以故？以外道取世間果故。

『又以時節故。此明何義？有如是時，多有眾生生善道處，何況復有無量眾生修行無量！』

『又言如來弟子入惡道者，非如來過。』

『復有餘修多羅（sūtra，經）中說，有三種行：梵行、天行、聖行。梵行者，謂四無量。天行者，所謂四禪。聖行者，謂三十七菩提分法。』

『以何義故說四無量名為梵行？』

答曰：『以四無量梵天因故，又以修行者身中可得故，又以對治非梵

【English Translation】 English version: 『Meditation leads to rebirth in the Ābhāsvara heaven (Ābhāsvara, heaven of radiant light).』 Monks! At that time, the non-Buddhist teacher Sudarsana, the World Honored One, cultivated great loving-kindness and entered the second dhyana (jhāna, meditative state), leading to rebirth in the second dhyana.』 Thus, and so on.

Question: 『If the Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas) and others generate equanimity towards all beings for their benefit, why do they themselves generate superior minds of loving-kindness, cultivate the second dhyana and are reborn in the Ābhāsvara heaven (Ābhāsvara, lower level of the heaven of radiant light), but do not teach their disciples the method of rebirth in the Ābhāsvara heaven? Furthermore, there is another difficulty: the teachings of that non-Buddhist teacher Sudarsana, the World Honored One, are superior to the Buddha's teachings. Why is this so? Because they are all reborn in superior realms of goodness, while some of the Śrāvakas (Śrāvaka, disciples of the Buddha) of the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) also enter evil realms.』

Answer: 『There is no fault in this. Why is that? Because Bodhisattvas teach according to the capacity of the listener. What does this mean? It means that those non-Buddhist Brahmins (Brahmin, priestly class in ancient India) and others have long contemplated that the first Brahma-loka (Brahma-loka, the first level of the Form Realm) is the ultimate destination, and they are reborn there according to their joyful minds, unable to cultivate the four immeasurables of the second dhyana. For this reason, Bodhisattvas, knowing the minds of their disciples well, do not teach them the four immeasurables of the second dhyana. Also, it is because of their lack of power. What does this mean? Some say that apart from the appearance of a Buddha in the world, no non-Buddhist can fully cultivate the two dhyanas and the immeasurables to be reborn in the second dhyana, except for the powerful Bodhisattvas. Furthermore, the statement that non-Buddhist teachings are superior to Buddhist teachings is not true. Why is that? Because non-Buddhists seek worldly fruits.』

『Also, it is because of the times. What does this mean? There are times when many beings are reborn in realms of goodness, let alone countless beings cultivating the immeasurables!』

『Furthermore, the statement that the Tathagata's disciples enter evil realms is not the fault of the Tathagata.』

『Moreover, in other sutras (sūtra, scripture) it is said that there are three kinds of conduct: Brahma conduct, heavenly conduct, and holy conduct. Brahma conduct refers to the four immeasurables. Heavenly conduct refers to the four dhyanas. Holy conduct refers to the thirty-seven factors of enlightenment.』

『For what reason are the four immeasurables called Brahma conduct?』

Answer: 『Because the four immeasurables are the cause of Brahma, and also because they can be attained in the body of the practitioner, and also because they counteract non-Brahma

行故。」

問曰：「何故色界諸善根中，唯說無量以為福事？」

答曰：「以為起他利益行故。此明何義？世人多於他利益中生功德相，餘利益中不多生故。」

問曰：「復有餘修多羅中說，有四種人能生梵功德。何等為四？一者、器世間地未有塔處於中立塔；二者、種植園林施四方僧；三者、和合先破壞僧；四者、能生四無量心。」問曰：「若修四無量得梵天果，得言成就梵天果者；立塔等三得梵天果，此義云何？」

答曰：「依梵行說是故無過。此明何義？非立塔等成就梵果。若有人依梵如來立舍利塔，彼人能生梵行功德。又依修梵行者施與園林，如是施者得成就梵福。又依聖道修習梵行和合破僧，得梵天果。又以彼相似故。此明何義？立塔等三成就梵天果報，功德非一向同四無量果，而彼少分相似義故，如人成就四無量心，彼人則為攝受眾產生就無量利益功德。此亦如是，若人于彼器世間中，未有塔處立舍利塔，施僧園林、和合破僧，彼能成就無量福德，以是故言修四無量立塔等三有相似義。」

問曰：「梵行功德其量幾何？」

答曰：「有人說言：隨何等業得轉輪王，王四天下勢力自在，梵行功德其量如是。復有人言：隨何等業得帝釋王勢力自在，梵行功德其量如是。

【現代漢語翻譯】現代漢語譯本：行故。』

問：『為什麼在所有善根中，唯獨說無量是福德之事？』

答：『因為發起利益他人的行為。這說明什麼意義呢？世人多在他人的利益中產生功德之相，在其他的利益中不多產生。』

問：『又有其他的修多羅（Sutra，經）中說，有四種人能生梵功德。是哪四種呢？一是，在器世間（Bhajana-loka，眾生所依止的物質世界）的土地上，沒有塔的地方建立塔；二是，種植園林佈施給四方僧眾；三是，和合先前破裂的僧團；四是，能夠生起四無量心（catvāri apramāṇāni，慈、悲、喜、舍）。』問：『如果修四無量心得到梵天果報，可以稱為成就梵天果報；那麼，立塔等三種行為得到梵天果報，這個意義是什麼呢？』

答：『依據梵行（brahmacarya，清凈的行為）而說，所以沒有過失。這說明什麼意義呢？不是說立塔等行為本身成就梵果。如果有人依據梵行如來（Tathāgata，如來）建立舍利塔（śarīra-stūpa，供奉佛陀或聖者遺骨的塔），這個人能生起梵行功德。又依據修梵行的人，施與園林，這樣佈施的人得到成就梵福。又依據聖道修習梵行，和合破裂的僧團，得到梵天果報。又因為與梵天果報相似的緣故。這說明什麼意義呢？立塔等三種行為成就梵天果報，功德並非完全等同於四無量心的果報，而是它們有少部分相似的意義，就像人成就四無量心，這個人就能攝受眾生，成就無量的利益功德。這也一樣，如果有人在那器世間中，沒有塔的地方建立舍利塔，佈施僧眾園林、和合破裂的僧團，他們能成就無量的福德，因此說修四無量心和立塔等三種行為有相似的意義。』

問：『梵行功德的量有多少呢？』

答：『有人說：隨順什麼樣的業能得到轉輪王（cakravartin，統治世界的理想君王）的果報，統治四大天下，勢力自在，梵行功德的量就像這樣。又有人說：隨順什麼樣的業能得到帝釋王（Indra，忉利天之主）的果報，勢力自在，梵行功德的量就像這樣。

【English Translation】 English version: 'Therefore, it is practiced.'

Question: 'Why, among all roots of good, is only immeasurable (apramāṇa) mentioned as a matter of merit?'

Answer: 'Because it initiates the practice of benefiting others. What does this clarify? Worldly people mostly generate the appearance of merit in benefiting others, and do not generate much in other benefits.'

Question: 'Furthermore, in other Sutras, it is said that there are four types of people who can generate Brahma-merit. What are the four? First, in a world-vessel (Bhajana-loka) land where there is no stupa, one erects a stupa there; second, one plants gardens and groves and donates them to the Sangha (saṃgha, monastic community) of the four directions; third, one reconciles a Sangha that was previously broken; fourth, one is able to generate the four immeasurable minds (catvāri apramāṇāni, loving-kindness, compassion, joy, and equanimity).' Question: 'If one cultivates the four immeasurables and attains the Brahma-heavenly result, it can be said that one has accomplished the Brahma-heavenly result; then, what is the meaning of attaining the Brahma-heavenly result through the three actions of erecting a stupa, etc.?'

Answer: 'It is spoken in accordance with Brahma-conduct (brahmacarya), therefore there is no fault. What does this clarify? It is not that erecting a stupa, etc., in itself accomplishes the Brahma-result. If someone, relying on the Brahma-Tathāgata (Tathāgata, Thus Come One), erects a relic stupa (śarīra-stūpa, a stupa containing relics), that person can generate Brahma-conduct merit. Also, relying on those who cultivate Brahma-conduct, one donates gardens and groves; such donors attain the accomplishment of Brahma-blessings. Also, relying on the noble path, one cultivates Brahma-conduct and reconciles a broken Sangha, attaining the Brahma-heavenly result. Also, it is because of their similarity to the Brahma-heavenly result. What does this clarify? The three actions of erecting a stupa, etc., accomplish the Brahma-heavenly result, but their merit is not entirely the same as the result of the four immeasurables; rather, they have a small portion of similar meaning. Just as when a person accomplishes the four immeasurable minds, that person then embraces sentient beings and accomplishes immeasurable benefits and merits. It is also like this: if someone, in that world-vessel, erects a relic stupa where there is no stupa, donates gardens and groves to the Sangha, and reconciles a broken Sangha, they can accomplish immeasurable blessings. Therefore, it is said that cultivating the four immeasurables and the three actions of erecting a stupa, etc., have similar meanings.'

Question: 'How much is the measure of Brahma-conduct merit?'

Answer: 'Some say: Whatever karma leads to becoming a universal monarch (cakravartin, wheel-turning king), ruling over the four great continents with power and freedom, the measure of Brahma-conduct merit is like that. Others say: Whatever karma leads to becoming the king of the gods, Indra (Indra, ruler of the Trāyastriṃśa Heaven), with power and freedom, the measure of Brahma-conduct merit is like that.'

復有人言：隨何等業得作魔王，于欲界中勢力自在，梵行功德其量如是。復有人言：隨何等業得生梵天，梵行功德其量如是。復有人言：梵天請佛轉於法輪隨所得福，梵行功德其量如是。」

問曰：「復有其餘修多羅中，如來說言：『若有人能成就慈心，彼人功德火不能燒，水不能漂刀不能割，毒不能害命不中夭。』為何義故作如是說？」

答曰：「諸佛如來所有境界不可思議，一切禪定不可思議，一切諸業不可思議，如是等。復有人言：若人能與無量眾生無量安隱，以是故說彼外因緣不能傷害。

「又彼人憶念色界四大。此明何義？以彼修習慈心之人，入慈心故依於色界成就色界四大之身。以是義故，外諸因緣不能傷害。」

問曰：「以何義故，此修多羅中唯說修行慈心悲心得多功德，不言喜舍？」

答曰：「以利益他多修行故。此明何義？修慈悲心與樂拔苦，依慈悲故起心修行，舍佈施等得無量福，而喜舍等不能如是。此義云何？以彼喜心見他眾生自修善業自得受樂，彼人生喜，以是故喜。舍亦如是，以他眾生自心分別瞋心愛心及無害心，故名為舍。以是義故，喜舍福少、慈悲福多，以慈悲心成就與他無量利樂，非是喜心舍心成就，以對治瞋名為慈心，不瞋善根以為體故，以最勝

【現代漢語翻譯】現代漢語譯本：又有人說：『通過什麼樣的業力才能成為魔王，在欲界中擁有自在的勢力，其梵行（brahmacarya）功德的量又是如何的？』又有人說：『通過什麼樣的業力才能生到梵天（Brahma），其梵行功德的量又是如何的？』又有人說：『梵天（Brahma）請佛陀轉法輪（Dharmacakra），隨之所得的福報，其梵行功德的量又是如何的？』

有人問：『在其他的修多羅（sutra）中，如來（Tathagata）曾說過：『如果有人能夠成就慈心（metta），那麼他的功德火不能燒，水不能漂，刀不能割，毒不能害，不會中途夭折。』這是什麼意思呢？』

回答說：『諸佛如來（Tathagata）所有的境界都是不可思議的，一切禪定（dhyana）都是不可思議的，一切諸業都是不可思議的，等等。』又有人說：『如果有人能夠給予無量眾生無量的安穩，因此才說外在的因緣不能傷害他。』

『而且這個人憶念四大（catudhatu）。這說明什麼呢？因為修行慈心（metta）的人，進入慈心（metta）的狀態，因此依靠成就四大（catudhatu）之身。因為這個原因，外在的各種因緣不能傷害他。』

有人問：『為什麼在這部修多羅（sutra）中只說修行慈心（metta）和悲心（karuna）能獲得很多功德，而不說喜心（mudita）和舍心（upekkha）呢？』

回答說：『因為利益他人，多加修行。』這說明什麼呢？修慈悲心（metta-karuna）是給予快樂和拔除痛苦，依靠慈悲心（metta-karuna）而發起修行，捨棄佈施等等可以獲得無量的福報，而喜心（mudita）和舍心（upekkha）不能這樣。這是什麼意思呢？因為喜心（mudita）是看到其他眾生自己修行善業，自己得到快樂，這個人產生歡喜，因此是喜心（mudita）。舍心（upekkha）也是這樣，因為其他眾生自己心中分別瞋心、愛心以及無害心，所以稱為舍心（upekkha）。因為這個原因，喜心（mudita）和舍心（upekkha）的福報少，慈悲心（metta-karuna）的福報多，因為慈悲心（metta-karuna）成就給予他人無量的利益和快樂，而不是喜心（mudita）和舍心（upekkha）所能成就的，用對治瞋恨的名為慈心（metta），不瞋恨善根作為本體，因為是最殊勝的

【English Translation】 English version: Again, some say: 'Through what kind of karma does one become a Mara king, possessing unrestricted power in the desire realm, and what is the extent of their merit from virtuous conduct (brahmacarya)?' Again, some say: 'Through what kind of karma does one get reborn in the Brahma heaven, and what is the extent of their merit from virtuous conduct?' Again, some say: 'What is the extent of the merit from virtuous conduct gained by Brahma requesting the Buddha to turn the Wheel of Dharma (Dharmacakra)?'

Question: 'In other sutras, the Tathagata (Tathagata) has said: 'If someone can cultivate loving-kindness (metta), their merit cannot be burned by fire, cannot be carried away by water, cannot be cut by a knife, cannot be harmed by poison, and they will not die prematurely.' What is the meaning of this?'

Answer: 'All the realms of the Buddhas and Tathagatas (Tathagata) are inconceivable, all meditations (dhyana) are inconceivable, all karmas are inconceivable, and so on.' Again, some say: 'If someone can give limitless peace and security to limitless beings, it is for this reason that external causes cannot harm them.'

'Moreover, that person recollects the four great elements (catudhatu). What does this signify? Because the person who cultivates loving-kindness (metta), enters into the state of loving-kindness (metta), and thus relies on the accomplishment of a body composed of the four great elements (catudhatu). For this reason, external causes cannot harm them.'

Question: 'Why does this sutra only speak of cultivating loving-kindness (metta) and compassion (karuna) as gaining much merit, and not mention joy (mudita) and equanimity (upekkha)?'

Answer: 'Because of benefiting others and cultivating more.' What does this signify? Cultivating loving-kindness and compassion (metta-karuna) is giving happiness and removing suffering. Relying on loving-kindness and compassion (metta-karuna), one arises with the mind to practice, and giving alms and so on can obtain immeasurable blessings, but joy (mudita) and equanimity (upekkha) cannot do so. What is the meaning of this? Because joy (mudita) is seeing other beings cultivating good deeds themselves and enjoying happiness themselves, that person generates joy, therefore it is joy (mudita). Equanimity (upekkha) is also like this, because other beings themselves distinguish between anger, love, and harmlessness in their minds, therefore it is called equanimity (upekkha). For this reason, the merit of joy (mudita) and equanimity (upekkha) is less, and the merit of loving-kindness and compassion (metta-karuna) is more, because loving-kindness and compassion (metta-karuna) accomplish giving limitless benefit and happiness to others, which is not accomplished by joy (mudita) and equanimity (upekkha). Using the antidote to anger is called loving-kindness (metta), not being angry at the roots of goodness as its essence, because it is the most excellent.

義對治于瞋。何以故？以瞋心故舍諸眾生，與一切眾生利益事相違。是故菩薩為欲利益一切眾生，對不利益眾生事，因此經中說修行對治慈悲心等。

「又發菩提心修諸善行，皆慈悲心以為根本。此明何義？即此修多羅中說不退轉心，成就發菩提心因，彼發菩提心初始欲生，依慈悲心以為根本，則能修集無量功德；非喜舍等。以是義故，此修多羅中唯說慈悲多生功德，不言喜舍。是故《十地修多羅》中說：『彼菩薩發菩提心，是心以大悲為本。』如是等以畢竟成就大慈大悲身口意業故。

「又是三昧身口意業依慈悲心起，與樂相應說名慈心，以見世間因中說果。譬如世間木作畫作因中說果，成就無害身口意業，以悲對害心，不生他惱亂身口意業故。」◎

彌勒菩薩所問經論卷第七大正藏第 26 冊 No. 1525 彌勒菩薩所問經論

彌勒菩薩所問經論卷第八

後魏天竺三藏菩提流支譯

◎「成就善知方便。」

問曰：「以何義故，說無量后次說成就善知方便？」

答曰：「為欲示現以方便力攝取所修四無量行，隨順自心受果報故，如說四大隨順。此明何義？略說菩薩二種善巧利益方便，以外道等一切無有第一義諦巧方便故，修行無量為愛所潤成色界果

【現代漢語翻譯】現代漢語譯本：用義來對治嗔恚。為什麼呢？因為嗔恚之心會捨棄所有眾生，與利益一切眾生的事業相違背。因此，菩薩爲了利益一切眾生，針對不利益眾生的事情，所以在經中說修行對治慈悲心等等。又發起菩提心（bodhicitta，覺悟之心）修習各種善行，都以慈悲心作為根本。這說明什麼意義呢？就是在這部修多羅（sutra，經）中說不退轉心，成就發起菩提心的因，那發起菩提心最初想要生起時，依靠慈悲心作為根本，就能修集無量功德；而不是喜舍等等。因為這個緣故，這部修多羅中只說慈悲能生出很多功德，不說喜舍。所以《十地修多羅》（Daśabhūmika Sūtra）中說：『那位菩薩發起菩提心，這個心以大悲為根本。』像這樣等等，是因為最終成就大慈大悲的身口意業的緣故。又是三昧（samadhi，禪定）的身口意業依靠慈悲心生起，與快樂相應，所以叫做慈心，這是用世間的因來說果。譬如世間用木頭製作或繪畫，在因中說果，成就無害的身口意業，用悲心來對治害心，不生起惱亂他人的身口意業的緣故。《彌勒菩薩所問經論》卷第七大正藏第26冊No.1525《彌勒菩薩所問經論》《彌勒菩薩所問經論》卷第八後魏天竺三藏菩提流支譯『成就善知方便。』問：『因為什麼緣故，說無量之後接著說成就善知方便？』答：『爲了示現用方便力來攝取所修的四無量心（catuḥ-apramāṇa，四種無限的心理狀態，即慈、悲、喜、舍），隨順自己的心來接受果報，就像說四大隨順一樣。』這說明什麼意義呢？簡略地說，菩薩有兩種善巧利益的方便，因為外道等等一切都沒有第一義諦（paramārtha-satya，最高的真理）的巧方便，修行無量被愛所潤成**果。

【English Translation】 English version: Righteousness is the antidote to anger. Why? Because an angry mind abandons all sentient beings and contradicts the act of benefiting all sentient beings. Therefore, Bodhisattvas, in order to benefit all sentient beings, counteract actions that do not benefit sentient beings, and thus the sutra speaks of cultivating loving-kindness, compassion, and so on as antidotes. Furthermore, generating the Bodhicitta (bodhicitta, the mind of enlightenment) and cultivating various virtuous deeds all take loving-kindness and compassion as their foundation. What does this signify? It means that this sutra speaks of the irreversible mind, which accomplishes the cause of generating the Bodhicitta. When the initial desire to generate the Bodhicitta arises, relying on loving-kindness and compassion as the foundation enables the accumulation of immeasurable merits, unlike joy and equanimity, and so on. For this reason, this sutra only speaks of loving-kindness and compassion generating many merits, and does not mention joy and equanimity. Therefore, the Daśabhūmika Sūtra (Daśabhūmika Sūtra) states: 'That Bodhisattva generates the Bodhicitta, and this mind takes great compassion as its basis.' Such as these, it is because of ultimately accomplishing the deeds of body, speech, and mind of great loving-kindness and great compassion. Moreover, the deeds of body, speech, and mind in Samadhi (samadhi, meditative absorption) arise from loving-kindness and compassion, and are said to be the mind of loving-kindness because they correspond to happiness, using the cause in the world to speak of the result. For example, in the world, woodworking or painting uses the cause to speak of the result, accomplishing harmless deeds of body, speech, and mind, using compassion to counteract the mind of harm, and therefore not generating deeds of body, speech, and mind that disturb others. Maitreya Bodhisattva's Questions Sutra Treatise, Volume 7 Taisho Tripitaka Volume 26, No. 1525, Maitreya Bodhisattva's Questions Sutra Treatise Maitreya Bodhisattva's Questions Sutra Treatise, Volume 8 Translated by Bodhiruci of Tianzhu during the Later Wei Dynasty 'Accomplishing skillful means of good knowledge.' Question: 'For what reason is it said that after immeasurable, it is followed by accomplishing skillful means of good knowledge?' Answer: 'It is to demonstrate using the power of skillful means to gather the four immeasurable minds (catuḥ-apramāṇa, the four immeasurable states of mind: loving-kindness, compassion, joy, and equanimity) that are cultivated, following one's own mind to receive the karmic retribution, just as it is said that the four great elements follow accordingly.' What does this signify? Briefly speaking, Bodhisattvas have two kinds of skillful and beneficial means, because all non-Buddhists and others do not have the skillful means of the ultimate truth (paramārtha-satya, the highest truth), and cultivating immeasurable is moistened by love to become a ** fruit.

。又諸聲聞辟支佛人，為取涅槃心取以為究竟，善根棄捨利益一切眾生，棄捨世諦所作諸業，其心專為利益自身，不能如實修四無量，不能究竟斷諸煩惱，唯能折伏一切煩惱。若諸菩薩摩訶薩等，能如實知二種之法有為無為，觀察眾生不捨有為，雖如實知寂靜無為，以為成就一切佛法不墮有為，以諸所修為利益他，以如實知自相同相，以不能得隨心自在定得色界清凈果報；四無量行，以彼愛心所不能潤，而隨順心成就果報，如隨順四大。此明何義？如四大相非是成就第一義諦，如禪定人隨順心力而能捨離四大自相；此亦如是，雖覆成就有為法相，以諸菩薩清凈持戒諸功德眾，修四無量隨順心力成就果報，而不隨順四無量心。以是義故，《聖者思益梵天所問修多羅》中，如來說言：『若諸菩薩摩訶薩等，成就四法修行四禪生於欲界。何等四法？一者、得心自在；二者、具足諸善根力；三者、觀察一切眾生；四者、修行方便般若。』是故示現方便攝取無量修行隨心受果，說無量后次說方便。」

問曰：「應說方便義。云何方便義？」

答曰：「次說方便義，有二種：一者、求異義；二者、不捨二義，心修諸行智慧觀察名為方便。此明何義？求異義者，諸菩薩等非為現前證聖道果，亦非為厭世間苦惱舍於世間心

【現代漢語翻譯】現代漢語譯本：此外，那些聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，無師自悟的修行者）之人，以證得涅槃（Nirvāṇa，解脫）為目標，並認為這就是最終的歸宿，他們捨棄了利益一切眾生的善根，捨棄了世俗諦（Saṃvṛti-satya，相對真理）所做的一切事業，他們的心專注于利益自身，不能如實地修習四無量心（catvāri apramāṇāni，慈、悲、喜、舍），不能徹底斷除各種煩惱，只能暫時地折伏一切煩惱。如果諸位菩薩摩訶薩（Bodhisattva-mahāsattva，發大心願普度眾生的菩薩）等，能夠如實地瞭解有為法（saṃskṛta dharma，因緣和合而生的法）和無為法（asaṃskṛta dharma，不生不滅的法）這兩種法，觀察眾生而不捨棄有為法，雖然如實地瞭解寂靜的無為法，卻爲了成就一切佛法而不墮入有為法，以所修的一切功德來利益他人，以如實地瞭解自相（svalakṣaṇa，事物自身的特性）和共相（sāmānyalakṣaṇa，事物共同的特性），以不能得到隨心自在的禪定而得到清凈的果報；他們的四無量心修行，因為被愛心所染污而不能滋潤，而是隨順自己的心意來成就果報，就像隨順四大（catvāri mahābhūtāni，地、水、火、風）一樣。這說明了什麼道理呢？就像四大之相不是成就第一義諦（paramārtha-satya，絕對真理）一樣，就像禪定之人隨順自己的心力而能夠舍離四大自身的特性一樣；這裡也是如此，雖然成就了有為法的相，但是諸位菩薩以清凈的持戒和各種功德，修習四無量心，隨順自己的心力來成就果報，而不隨順四無量心本身。因為這個緣故，在《聖者思益梵天所問經》（Śrī-Viśeṣacintā-brahma-paripṛcchā-sūtra）中，如來（Tathāgata，佛的稱號之一）說：『如果諸位菩薩摩訶薩等，成就四種法，修行四禪（catvāri dhyānāni，色界四禪），而生於欲界（kāmadhātu，六道輪迴中的欲界）。哪四種法呢？第一，得到心的自在；第二，具足各種善根的力量；第三，觀察一切眾生；第四，修行方便般若（upāya-prajñā，善巧方便的智慧）。』因此，佛陀示現方便法門，攝取無量的修行，隨順自己的心意來接受果報，在說了無量之後，接著說方便法門。

問：『應該說說方便的含義。什麼是方便的含義呢？』

答：『接下來就說說方便的含義，有兩種：第一，尋求不同的意義；第二，不捨棄兩種意義，以心來修習各種行為，以智慧來觀察，這就叫做方便。』這說明了什麼道理呢？尋求不同的意義是指，諸位菩薩等不是爲了現在就證得聖道的果位，也不是爲了厭惡世間的苦惱而捨棄世間的心。

【English Translation】 English version: Furthermore, those Śrāvakas (disciples who attain enlightenment by hearing the teachings) and Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own) take Nirvāṇa (liberation) as their goal and consider it the ultimate destination. They abandon the roots of goodness that benefit all sentient beings, and they abandon all the actions performed according to Saṃvṛti-satya (conventional truth). Their minds are focused on benefiting themselves, and they cannot truly cultivate the four immeasurable minds (catvāri apramāṇāni, loving-kindness, compassion, joy, and equanimity). They cannot completely sever all afflictions, but can only temporarily subdue them. If Bodhisattva-mahāsattvas (great beings who aspire to attain Buddhahood for the benefit of all) and others can truly understand the two types of dharmas, Saṃskṛta dharma (conditioned phenomena) and Asaṃskṛta dharma (unconditioned phenomena), observe sentient beings without abandoning Saṃskṛta dharma, and although they truly understand the tranquility of Asaṃskṛta dharma, they do not fall into Saṃskṛta dharma in order to accomplish all Buddha-dharmas. They use all their cultivation to benefit others, and by truly understanding svalakṣaṇa (own-characteristic) and sāmānyalakṣaṇa (general characteristic), they attain pure karmic results without attaining samādhi (meditative absorption) that is free and at will; their practice of the four immeasurable minds is not nourished by love, but they attain karmic results according to their own minds, just as they follow the four great elements (catvāri mahābhūtāni, earth, water, fire, and wind). What does this illustrate? Just as the characteristics of the four great elements do not accomplish the Paramārtha-satya (ultimate truth), just as those in samādhi can abandon the own-characteristics of the four great elements by following the power of their minds; it is also like this, although they accomplish the characteristics of Saṃskṛta dharma, Bodhisattvas, with pure precepts and various meritorious deeds, cultivate the four immeasurable minds, attain karmic results according to the power of their minds, and do not follow the four immeasurable minds themselves. For this reason, in the Śrī-Viśeṣacintā-brahma-paripṛcchā-sūtra (The Sutra of Brahma's Inquiry of Deep Contemplation), the Tathāgata (one of the titles of the Buddha) said: 'If Bodhisattva-mahāsattvas and others accomplish four dharmas, cultivate the four dhyānas (catvāri dhyānāni, the four meditative absorptions of the form realm), and are born in the Kāmadhātu (the desire realm of the six realms of reincarnation). What are the four dharmas? First, attaining freedom of mind; second, possessing the power of all good roots; third, observing all sentient beings; fourth, cultivating upāya-prajñā (skillful means and wisdom).' Therefore, the Buddha demonstrates the skillful means to gather immeasurable practices, and accepts the results according to one's own mind. After speaking of immeasurability, he then speaks of skillful means.

Question: 'We should speak of the meaning of skillful means. What is the meaning of skillful means?'

Answer: 'Next, I will speak of the meaning of skillful means. There are two types: first, seeking different meanings; second, not abandoning the two meanings. Cultivating various actions with the mind and observing with wisdom is called skillful means.' What does this illustrate? Seeking different meanings means that Bodhisattvas and others are not seeking to attain the fruit of the holy path in the present, nor are they abandoning the mind of the world because they are disgusted with the suffering of the world.

，為利益一切眾生，及為自身取大菩提方便、為教眾生菩提方便，及欲清凈大悲等行取菩提法，出過聲聞辟支佛等所證之位、道功德等所對治法，菩薩所證聖道現前，名求異義。

「不捨二義者，謂菩薩心不捨世諦、第一義諦故。此明何義？以諸菩薩實見一切有為諸法皆悉無常，觀察眾生不捨一切有為諸法，不離有為法、不捨無為法，如是菩薩摩訶薩般若行不退轉因，說名方便。如聖者文殊師利於經中說：『天子！菩薩摩訶薩般若智，知菩薩摩訶薩非行有為智、不墮無為智。如是菩薩摩訶薩，名為無畏菩薩。複次，天子！若諸菩薩觀察眾生不捨有為行，觀察諸佛法不墮無為行，如是菩薩摩訶薩，名為無畏菩薩。』如是等。又隨順心所求之義，稱心所求能成就行，名為方便。又以畢竟具足智故，名為方便。」

問曰：「善知世諦者，如是等句說何等義？」

答曰：「善知世諦者，善知自相故。善知第一義諦者，善知同相故。善知二義者，善知自相同相故。」

問曰：「但說善知世諦、善知第一義諦便足，何故復說善知二義？」

答曰：「為欲示現菩薩勝義知方便故，是故復說善知二義。此明何義？外道遠離如實般若智，唯有世智無出世智；聲聞辟支佛舍世間智，但有涅槃智無世間智；菩

【現代漢語翻譯】現代漢語譯本：爲了利益一切眾生，爲了自身獲得大菩提的方便，爲了教導眾生獲得菩提的方便，以及爲了清凈大悲等行而獲得菩提之法，超越聲聞（Śrāvaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，無師自悟的修行者）等所證悟的果位，以及超越道功德等所對治之法，菩薩所證悟的聖道顯現於前，這被稱為『求異義』。

『不捨二義』指的是菩薩的心不捨棄世俗諦（saṃvṛti-satya，相對真理）和第一義諦（paramārtha-satya，絕對真理）。這說明了什麼意義呢？因為諸位菩薩真實地見到一切有為諸法（saṃskṛta-dharma，因緣和合而生的事物）都是無常的，但觀察眾生時又不捨棄一切有為諸法，不離有為法，也不捨棄無為法（asaṃskṛta-dharma，不依賴因緣的事物，如涅槃）。這樣的菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的般若（prajñā，智慧）之行才不會退轉，這被稱為方便。正如聖者文殊師利（Mañjuśrī，智慧的象徵）在經中所說：『天子！菩薩摩訶薩的般若智，知道菩薩摩訶薩並非只行有為之智，也不會墮入無為之智。這樣的菩薩摩訶薩，被稱為無畏菩薩。』又說：『天子！如果諸位菩薩觀察眾生時不捨棄有為之行，觀察諸佛法時不墮入無為之行，這樣的菩薩摩訶薩，被稱為無畏菩薩。』等等。此外，隨順眾生的心願而求取意義，稱合心愿所求而能成就的修行，這被稱為方便。又因為畢竟具足智慧，所以被稱為方便。』

有人問：『善知世諦者』等語句說明了什麼意義？

回答說：『善知世諦者，是善知自相（svalakṣaṇa，事物的個別特徵）的緣故。善知第一義諦者，是善知共相（sāmānyalakṣaṇa，事物共同的特徵）的緣故。善知二義者，是善知自相和共相的緣故。』

有人問：只說善知世諦、善知第一義諦就足夠了，為什麼還要說善知二義？

回答說：爲了要顯示菩薩以殊勝的智慧瞭解方便，所以才又說善知二義。這說明了什麼意義呢？外道（tīrthika，佛教以外的修行者）遠離如實的般若智，只有世俗的智慧而沒有出世的智慧；聲聞、辟支佛捨棄世間的智慧，只有涅槃的智慧而沒有世間的智慧；菩薩

【English Translation】 English version: For the benefit of all sentient beings, and for obtaining the expedient means to achieve great Bodhi (awakening) for oneself, for teaching sentient beings the expedient means to achieve Bodhi, and for obtaining the Dharma (teachings) of Bodhi to purify practices such as great compassion, surpassing the positions attained by Śrāvakas (disciples who learn by hearing the teachings) and Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own), and surpassing the Dharma that is counteracted by the merits of the path, the manifestation of the holy path attained by Bodhisattvas (beings striving for enlightenment) is called 'seeking different meanings'.

'Not abandoning the two meanings' refers to the Bodhisattva's mind not abandoning the Saṃvṛti-satya (conventional truth) and the Paramārtha-satya (ultimate truth). What does this clarify? Because Bodhisattvas truly see that all Saṃskṛta-dharmas (conditioned phenomena) are impermanent, yet when observing sentient beings, they do not abandon all Saṃskṛta-dharmas, not departing from conditioned dharmas, nor abandoning unconditioned dharmas (Asaṃskṛta-dharma, such as Nirvana). Such a Bodhisattva-mahāsattva's (great Bodhisattva) practice of Prajñā (wisdom) will not regress, and this is called expedient means. As the holy Mañjuśrī (Bodhisattva of wisdom) said in the Sutra: 'Son of the gods! The Prajñā-wisdom of a Bodhisattva-mahāsattva knows that a Bodhisattva-mahāsattva neither practices only conditioned wisdom nor falls into unconditioned wisdom. Such a Bodhisattva-mahāsattva is called a fearless Bodhisattva.' Furthermore, 'Son of the gods! If Bodhisattvas observe sentient beings without abandoning conditioned practices, and observe the Buddhadharmas without falling into unconditioned practices, such Bodhisattva-mahāsattvas are called fearless Bodhisattvas.' And so on. Moreover, according to the meaning sought by the mind, the practice that fulfills the mind's desires is called expedient means. Furthermore, because of the complete possession of wisdom, it is called expedient means.'

Someone asks: 'Those who are skilled in conventional truth,' what meaning do these phrases convey?

The answer is: 'Those who are skilled in conventional truth are skilled in knowing the Svalakṣaṇa (own-characteristic). Those who are skilled in ultimate truth are skilled in knowing the Sāmānyalakṣaṇa (common-characteristic). Those who are skilled in the two truths are skilled in knowing both the own-characteristic and the common-characteristic.'

Someone asks: It would be sufficient to say 'skilled in conventional truth' and 'skilled in ultimate truth,' why is it also said 'skilled in the two truths'?

The answer is: 'In order to demonstrate that Bodhisattvas understand expedient means with superior wisdom, it is therefore said again 'skilled in the two truths.' What does this clarify? Tīrthikas (non-Buddhist practitioners) are far from true Prajñā-wisdom, having only worldly wisdom and no transcendental wisdom; Śrāvakas and Pratyekabuddhas abandon worldly wisdom, having only the wisdom of Nirvana and no worldly wisdom; Bodhisattvas

薩摩訶薩為欲利益一切眾生求妙法故，於世諦中及第一義諦中修行方便智。如來為欲示現菩薩勝方便智，是故復說善知二義，成就般若波羅蜜。」

問曰：「何故如來說方便后，次說成就般若波羅蜜？」

答曰：「示現方便攝取般若故，又以示現諸菩薩等所證位義，是故如來說方便后，次說成就般若波羅蜜。此明何義？以觀能成菩提分法清凈善根，菩薩欲見真如法體，而未能見真如實智，于先觀察出過聲聞辟支佛位所對治法，觀察大慈悲等，成就根本大慈悲等，然後得見彼真如法。以是義故，見真如法不墮聲聞辟支佛地，是故如來示現修行次第義故，先說方便次說成就般若波羅蜜。」

問曰：「成就般若波羅蜜者，應說般若義，如實知見名為般若，能觀所觀境界名為般若。如實知深淺數量名為般若，是義應說。」

答曰：「到彼岸故名波羅蜜義。又諸佛如來已到彼岸名波羅蜜，初地菩薩以其畢竟到彼岸故名波羅蜜，以諸菩薩畢竟得彼岸行名波羅蜜。是故如來經中說言：『隨順彼行名波羅蜜，以彼處未決定，彼岸義故。』是故如來於《無盡意所問經》中說：『滿足行菩薩行名波羅蜜義，快深智滿足名波羅蜜義。』如是等。」

問曰：「應說般若波羅蜜義。云何般若波羅蜜義？」

【現代漢語翻譯】現代漢語譯本：薩摩訶薩（偉大的菩薩）爲了利益一切眾生，尋求微妙的佛法，所以在世俗諦和第一義諦中修行方便智（善巧的智慧）。如來（佛陀）爲了示現菩薩殊勝的方便智，所以又說善於瞭解兩種真諦，就能成就般若波羅蜜（智慧的圓滿）。

問：『為什麼如來說了方便之後，接著說成就般若波羅蜜呢？』

答：『爲了示現方便能夠攝取般若，又爲了示現諸位菩薩等所證得的果位意義，所以如來說了方便之後，接著說成就般若波羅蜜。這說明什麼意義呢？因為觀察能夠成就菩提（覺悟）的各種清凈善根，菩薩想要見到真如法體（事物本來的真實面貌），但還未能見到真如實智（真實的智慧），所以先要觀察超出聲聞（聽聞佛法而覺悟者）和辟支佛（獨自覺悟者）果位所要對治的法，觀察大慈悲等等，成就根本的大慈悲等等，然後才能見到那真如法。因為這個緣故，見到真如法就不會墮入聲聞和辟支佛的境界，所以如來爲了示現修行的次第意義，先說方便，再說成就般若波羅蜜。』

問：『成就般若波羅蜜，應該解釋般若的意義，如實地知見就叫做般若，能觀的智慧和所觀的境界就叫做般若，如實地知道深淺數量就叫做般若，這些意義都應該說明。』

答：『到達彼岸的緣故，叫做波羅蜜的意義。又諸佛如來已經到達彼岸，叫做波羅蜜，初地菩薩因為畢竟到達彼岸的緣故，叫做波羅蜜，因為諸位菩薩畢竟得到彼岸的修行，叫做波羅蜜。所以如來在經中說：『隨順那彼岸的修行叫做波羅蜜，因為那彼岸之處還沒有決定，所以有彼岸的意義。』所以如來在《無盡意所問經》中說：『圓滿菩薩的修行叫做波羅蜜的意義，快速而深刻的智慧圓滿叫做波羅蜜的意義。』像這些等等。

問：『應該解釋般若波羅蜜的意義。什麼是般若波羅蜜的意義？』

【English Translation】 English version: The Mahasattvas (great beings) seek the wonderful Dharma (teachings) for the benefit of all sentient beings, and therefore cultivate skillful wisdom (upaya-jnana) in both conventional truth (samvriti-satya) and ultimate truth (paramartha-satya). The Tathagata (Buddha), in order to demonstrate the supreme skillful wisdom of the Bodhisattvas, further explains that by being well-versed in the two truths, one can achieve Prajna Paramita (perfection of wisdom).

Question: 'Why does the Tathagata, after speaking of skillful means, then speak of achieving Prajna Paramita?'

Answer: 'To demonstrate that skillful means can encompass Prajna, and also to demonstrate the meaning of the stages attained by the Bodhisattvas, the Tathagata, after speaking of skillful means, then speaks of achieving Prajna Paramita. What does this signify? It signifies that by observing the pure roots of goodness that can lead to Bodhi (enlightenment), the Bodhisattva wishes to see the true nature of reality (tathata), but has not yet attained the true wisdom (jnana) of reality. Therefore, one must first observe the Dharma to be overcome that transcends the stages of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), observe great compassion, etc., and achieve fundamental great compassion, etc., and then one can see that true nature of reality. For this reason, seeing the true nature of reality does not lead to falling into the stages of Sravakas and Pratyekabuddhas. Therefore, the Tathagata, in order to demonstrate the meaning of the stages of practice, first speaks of skillful means and then speaks of achieving Prajna Paramita.'

Question: 'In achieving Prajna Paramita, one should explain the meaning of Prajna. To know and see things as they truly are is called Prajna; the wisdom that observes and the object that is observed are called Prajna; to truly know the depth and quantity is called Prajna. These meanings should be explained.'

Answer: 'Reaching the other shore is the meaning of Paramita. Furthermore, the Buddhas and Tathagatas who have already reached the other shore are called Paramita; the Bodhisattvas of the first Bhumi (stage) are called Paramita because they have ultimately reached the other shore; because the Bodhisattvas ultimately attain the practice of the other shore, it is called Paramita. Therefore, the Tathagata says in the Sutra: 'Following that practice of the other shore is called Paramita, because that place of the other shore is not yet determined, hence the meaning of the other shore.' Therefore, the Tathagata says in the Vimalakirti Sutra: 'Fulfilling the practice of a Bodhisattva is the meaning of Paramita; quick and profound wisdom fulfilled is the meaning of Paramita.' And so on.

Question: 'One should explain the meaning of Prajna Paramita. What is the meaning of Prajna Paramita?'

答曰：「求佛菩提大慈悲心，攝取所起方便智慧，能如實知一切諸法同相別相勝義，名為般若波羅蜜義。」

問曰：「應說成就義。云何成就義？」

答曰：「究竟義成就義，遠離一切凡夫名為般若波羅蜜究竟義，依般若波羅蜜遠離世間得究竟義，名為般若波羅蜜成就。此明何義？依般若波羅蜜，得究竟無畏處。」

問曰：「若如是者，證初地時即得名為究竟成就般若波羅蜜？」

答曰：「彼依如分次第應知。此明何義？從初地來得佛菩提，以得對治法現前，以得對治法故。又初地方便攝取方便般若，離一切惡道及離聲聞辟支佛地，如是餘地隨分相應分處應知。菩薩若能如是知者，隨順如實智般若，觀有為行他力相依，無有自體。」

問曰：「依此法有此法，依此法生此法，而重說者，有何勝義？」

答曰：「為欲示現二種因義故二種說。此明何義？有為行生因有二種。何者為二？一者、先生因；二者、共生因。先生因者，如眼識等欲生之時，先生意識相似隨順，前心不滅不容後心，要前心滅後心得生，前心雖滅與后為因，名先生因。共生因者，諸識相應，謂受等法及心不相應法，共彼法生，眼等諸法能作因緣，依止彼法能生彼法，彼法生時能與作因，名共生因。又依此法者，

【現代漢語翻譯】現代漢語譯本答：『爲了追求佛的菩提（bodhi，覺悟）和大慈悲心，運用所產生的方便智慧，能夠如實地瞭解一切諸法的相同之處、不同之處以及最殊勝的意義，這叫做般若波羅蜜（prajnaparamita，智慧到彼岸）的意義。』問：『應該說說成就的意義。什麼是成就的意義？』答：『究竟的意義就是成就的意義。遠離一切凡夫的境界，這叫做般若波羅蜜的究竟意義。依靠般若波羅蜜，遠離世間的煩惱，獲得究竟的解脫，這叫做般若波羅蜜的成就。這說明什麼意義呢？說明依靠般若波羅蜜，可以獲得究竟的無畏之處。』問：『如果這樣說，那麼證得初地（bhumi，菩薩修行的第一個階段）的時候，就可以稱為究竟成就般若波羅蜜了嗎？』答：『應該按照次第來理解。這說明什麼意義呢？從初地開始，逐漸獲得佛的菩提，因為獲得了對治煩惱的方法，因為獲得了對治煩惱的方法的緣故。而且，初地運用方便智慧，遠離一切惡道以及遠離聲聞（sravaka，聽聞佛法而修行的弟子）和辟支佛（pratyekabuddha，獨自覺悟者）的境界。像這樣，其餘的各個地也應該根據各自相應的程度來理解。菩薩如果能夠這樣理解，就能隨順如實智的般若，觀察有為法的執行是依靠他力而相互依存的，沒有自身的獨立自性。』問：『「依此法有此法，依此法生此法」，而重複這樣說，有什麼殊勝的意義呢？』答：『爲了顯示兩種因的意義，所以重複說了兩次。這說明什麼意義呢？有為法的生起有兩種因。哪兩種呢？第一種是先生因，第二種是共生因。先生因，比如眼識等要生起的時候，先生起的意識相似地隨順，前一個心念不滅，后一個心念就不能生起，一定要前一個心念滅了，后一個心念才能生起，前一個心念雖然滅了，但是為后一個心念提供了因，這叫做先生因。共生因，比如各種識相互相應，比如受等法以及心不相應的法，共同與那個法生起，眼等諸法能夠作為因緣，依靠這些法能夠生起那些法，那些法生起的時候能夠作為因，這叫做共生因。』

【English Translation】 English version The answer is: 'Seeking the Bodhi (enlightenment) and great compassion of the Buddha, employing the expedient wisdom that arises, being able to truly know the sameness, difference, and supreme meaning of all dharmas (phenomena), this is called the meaning of Prajnaparamita (perfection of wisdom).' The question is: 'One should speak of the meaning of accomplishment. What is the meaning of accomplishment?' The answer is: 'The meaning of ultimate is the meaning of accomplishment. Being far away from all ordinary beings is called the ultimate meaning of Prajnaparamita. Relying on Prajnaparamita, being far away from the world and attaining ultimate liberation is called the accomplishment of Prajnaparamita. What does this clarify? It clarifies that by relying on Prajnaparamita, one attains the ultimate state of fearlessness.' The question is: 'If that is so, then when one attains the first Bhumi (stage of a Bodhisattva's path), is one immediately called ultimately accomplished in Prajnaparamita?' The answer is: 'One should understand that it is according to gradual stages. What does this clarify? From the first Bhumi onwards, one gradually attains the Bodhi of the Buddha, because one has attained the method to counteract afflictions, and because of attaining the method to counteract afflictions. Furthermore, the first Bhumi employs expedient wisdom, being far away from all evil paths and far away from the realms of Sravakas (listeners) and Pratyekabuddhas (solitary Buddhas). Likewise, the remaining Bhumis should be understood as corresponding to their respective degrees. If a Bodhisattva can understand in this way, they will accord with the Prajna of true knowledge, observing that the workings of conditioned phenomena are dependent on the power of others and mutually reliant, without inherent self-nature.' The question is: 'That by relying on this dharma, there is this dharma; that by relying on this dharma, this dharma arises; what is the supreme meaning of repeating this?' The answer is: 'In order to show the meaning of two kinds of causes, it is said twice. What does this clarify? There are two kinds of causes for the arising of conditioned phenomena. What are the two? The first is the prior cause; the second is the co-arising cause. The prior cause is like when eye consciousness and other consciousnesses are about to arise, the prior consciousness arises similarly and in accordance. If the prior thought does not cease, the subsequent thought cannot arise. Only when the prior thought ceases can the subsequent thought arise. Although the prior thought ceases, it provides the cause for the subsequent thought, and this is called the prior cause. The co-arising cause is like the various consciousnesses corresponding to each other, such as feelings and other dharmas that are not corresponding to the mind, arising together with that dharma. The various dharmas such as the eye can act as causal conditions, relying on those dharmas to give rise to those dharmas, and when those dharmas arise, they can act as a cause, and this is called the co-arising cause.'

說先生因，生此法者，說共生因。」

問曰：「說依此法生此法者，此義不然。何以故？共生之法無定因故、無因果差別故。此明何義？共生之法，此法是因、此法是果，無有如是定因差別，以不可說此法是因、此法是果、故無定因因果差別。」

答曰：「以見故說。此明何義？亦見世間共生之法：一法是因、一法非因。猶如燈炷共照俱生，而此燈炷能作照因，照不能與燈炷作因。何以故？以此照法隨順燈炷。此明何義？以見照法隨順燈炷，而非燈炷隨順於照，以見燈炷有增有減，照亦如是有增有減，以燈炷滅照亦隨滅。又以燈炷異處去時照亦隨去，如是共生眼識等法，依眼身等、因身眼等生眼識等，非因眼識等生眼身等。又依此法者，諸菩薩等如是觀察，先時生法無有作者，唯共因緣和合而生，以有此法生此法故。

「又諸菩薩生如是心：『因既無常，云何而得生於此法？』是故菩薩生如是心：『依此法故而生此法。非先有法於後時生法。若先有後時生者，即是常法。』以是義故，即法生時因緣和合，無有一法是定實者，無有定實眼識境界照了等法。以是義故，此法生時決定不從彼處而來。

「又以即共因緣而滅，若法即共因緣滅者，離諸因緣念時不住，以是義故，此法滅時不離此處而余

【現代漢語翻譯】現代漢語譯本：如果有人說，因為這個原因，這個法產生了，那麼這就是在說共同產生的因。」

有人問：『如果說依靠這個法而產生了這個法，這個說法是不對的。為什麼呢？因為共同產生的法沒有固定的因，也沒有因果的差別。』這是什麼意思呢？共同產生的法，這個法是因，這個法是果，沒有像這樣確定的因果差別，因為不能說這個法是因，這個法是果，所以沒有固定的因果差別。」

回答說：『這是因為看到了事實才這樣說的。』這是什麼意思呢？也看到世間共同產生的法：一個法是因，一個法不是因。就像燈芯共同發光同時產生，但是這個燈芯能夠作為光明的因，光明不能作為燈芯的因。為什麼呢？因為這個光明的法是隨著燈芯的。』這是什麼意思呢？因為看到光明隨著燈芯，而不是燈芯隨著光明，因為看到燈芯有增加有減少，光明也像這樣有增加有減少，因為燈芯熄滅了，光明也隨著熄滅。又因為燈芯在不同的地方移動時，光明也隨著移動，像這樣共同產生的眼識等法，依靠眼身等，因為身眼等產生眼識等，不是因為眼識等產生眼身等。又依靠這個法，諸位菩薩等這樣觀察，先前產生的法沒有作者，只是共同的因緣和合而產生，因為有了這個法才產生了這個法。

『而且諸位菩薩產生這樣的想法：『因既然是無常的，怎麼能夠產生這個法呢？』所以菩薩產生這樣的想法：『依靠這個法所以才產生了這個法。不是先有法然後在後面產生法。如果先有然後後面產生，那就是常法了。』因為這個道理，法產生的時候是因緣和合，沒有一個法是固定實在的，沒有固定實在的眼識境界照了等法。因為這個道理，這個法產生的時候決定不是從那個地方而來的。

『而且因為共同的因緣而滅，如果法因為共同的因緣而滅，離開各種因緣念頭的時候就不能存在，因為這個道理，這個法滅的時候不離開這個地方而到其他地方。

【English Translation】 English version: 'If someone says, because of this cause, this dharma arises, then that is speaking of a co-arising cause.'

The question is asked: 'If it is said that this dharma arises dependent on this dharma, this meaning is not right. Why is that? Because co-arising dharmas have no fixed cause, and there is no difference between cause and effect.' What does this clarify? In co-arising dharmas, this dharma is the cause, this dharma is the effect; there is no such fixed difference between cause and effect, because it cannot be said that this dharma is the cause and this dharma is the effect, therefore there is no fixed difference between cause and effect.

The answer is given: 'It is spoken because it is seen.' What does this clarify? It is also seen in worldly co-arising dharmas: one dharma is the cause, and one dharma is not the cause. It is like the wick of a lamp co-illuminating and arising together, but this wick of the lamp can act as the cause of illumination, and the illumination cannot act as the cause of the wick. Why is that? Because this dharma of illumination follows the wick.' What does this clarify? Because it is seen that the illumination follows the wick, and not the wick following the illumination, because it is seen that the wick increases and decreases, and the illumination also increases and decreases in the same way, because when the wick is extinguished, the illumination also follows and is extinguished. Also, when the wick moves to a different place, the illumination also follows and goes; like this, co-arising dharmas such as eye-consciousness, relying on the eye-body etc., because of the body-eye etc., eye-consciousness etc. arise, and it is not because of eye-consciousness etc. that the eye-body etc. arise. Also, relying on this dharma, bodhisattvas etc. observe in this way, that dharmas arising in the past have no maker, they only arise from the coming together of co-arising conditions, because with this dharma, this dharma arises.

'Moreover, bodhisattvas generate such a thought: 'Since the cause is impermanent, how can it give rise to this dharma?' Therefore, bodhisattvas generate such a thought: 'Dependent on this dharma, this dharma arises. It is not that there is a dharma first, and then a dharma arises later. If there is one first and then one arises later, that would be a permanent dharma.' Because of this meaning, when a dharma arises, it is the coming together of conditions, and there is no one dharma that is fixed and real, there are no fixed and real dharmas such as the realm of eye-consciousness, illumination, etc. Because of this meaning, when this dharma arises, it definitely does not come from that place.

'Moreover, it is extinguished because of co-arising conditions; if a dharma is extinguished because of co-arising conditions, it cannot abide when separated from various conditions and thoughts. Because of this meaning, when this dharma is extinguished, it does not leave this place for another.'

處去。又依此法生此法者，謂依彼彼因緣和合，生彼彼法、見彼彼法，示現彼法因緣而生非無因緣。又依此法生此法者，因觀念故。

「又依此法生此法者，示現過去無明行分。此明何義？以依過去無明等二，得有現在識等八分，示現現在有分故。又依此法生此法者，示現現在有分。此明何義？依現在有分示現速有生老死分。又依此法生此法者，以無明愛取示現煩惱道，依此煩惱道生行有業道。又依此法生此法者，依于業道生余有支，謂苦道等。又依此法生此法者，依無明行及愛取有集諦因故，生餘七分名為苦諦。又依此法生此法者，即依七分苦諦法故，生無明等五分集諦。

「又依此法生此法者，如來修多羅中說，依無明行而生識等。復有修多羅中說，依行因緣生於無明。此明何義？以生相時無明等法共心相應，及心不相應法身業口業皆悉共生，非后時生。又依此法生此法者，即生念時無明闇智共同時生，非先時生。」◎

◎問曰：「說無明因緣以為初因緣，若如是者，十二因緣則為有始。何以故？以無明前更不說有餘因緣故，于諸世間有為法中，以彼無明為最初故。」

答曰：「以生煩惱業迭共因緣故。此義云何？從生生煩惱，從煩惱生業，從業生生，如是無始輪生。以是義故，世間無

【現代漢語翻譯】現代漢語譯本：去除。又依照此法產生此法的情況，是指依靠種種因緣和合，產生種種法、見到種種法，顯示此法是因緣而生，並非沒有因緣。又依照此法產生此法的情況，是因為觀念的緣故。又依照此法產生此法的情況，顯示過去世的無明（avidyā，對事物真相的迷惑）和行（saṃskāra，業力）這兩個部分。這說明什麼意義呢？因為依靠過去的無明等二支，才會有現在的識（vijñāna，意識）、名色（nāmarūpa，精神和物質）、六入（ṣaḍāyatana，感覺器官）、觸（sparśa，感覺）、受（vedanā，感受）、愛（tṛṣṇā，渴愛）、取（upādāna，執取）、有（bhava，存在）這八個部分，顯示現在有分（bhavaṅga，生命流）的緣故。又依照此法產生此法的情況，顯示現在的有分。這說明什麼意義呢？依靠現在的有分，顯示迅速地有生老死（jāti-jarā-maraṇa，出生、衰老和死亡）這些部分。又依照此法產生此法的情況，以無明、愛、取顯示煩惱道（kleśa-mārga，煩惱的途徑），依靠此煩惱道產生行、有、業道（karma-mārga，業力的途徑）。又依照此法產生此法的情況，依靠于業道產生其餘的有支，即苦道（duḥkha-mārga，痛苦的途徑）等。又依照此法產生此法的情況，依靠無明、行以及愛、取、有這些集諦（samudaya-satya，苦的根源）的因，產生其餘七支，名為苦諦（duḥkha-satya，痛苦的真理）。又依照此法產生此法的情況，就是依靠七支苦諦法，產生無明等五支集諦。又依照此法產生此法的情況，如來（tathāgata，佛陀的稱號）的修多羅（sūtra，佛經）中說，依靠無明和行而產生識等。又有修多羅中說，依靠行因緣產生於無明。這說明什麼意義呢？在產生相（saṃjñā，表象）的時候，無明等法與心相應，以及心不相應的法，身業（kāya-karma，身體的行為）、口業（vak-karma，語言的行為）都一起產生，不是後來才產生的。又依照此法產生此法的情況，在產生念頭的時候，無明的黑暗和智慧的光明同時產生，不是先有時產生的。問：『說無明因緣作為最初的因緣，如果這樣的話，十二因緣（dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的十二個環節）就成為有開始的了。為什麼呢？因為在無明之前不再說有其他的因緣，所以在世間有為法（saṃskṛta-dharma，由因緣和合而成的法）中，以那個無明作為最初的。』答：『因為產生煩惱和業是互相為因緣的緣故。』這意義是什麼呢？從生產生煩惱，從煩惱產生業，從業產生生，這樣無始地輪迴產生。因為這個緣故，世間沒有最初的。

【English Translation】 English version: To eliminate. Furthermore, 'depending on this dharma, this dharma arises' means that relying on various conditions coming together, various dharmas arise, various dharmas are seen, and it is shown that this dharma arises from conditions, not without conditions. Moreover, 'depending on this dharma, this dharma arises' is due to the cause of conception. Furthermore, 'depending on this dharma, this dharma arises' shows the past divisions of ignorance (avidyā, delusion about the true nature of things) and action (saṃskāra, karmic formations). What does this mean? It means that relying on the past two divisions of ignorance, etc., there are now eight divisions of consciousness (vijñāna, consciousness), name and form (nāmarūpa, mind and matter), six entrances (ṣaḍāyatana, sense organs), contact (sparśa, sensation), feeling (vedanā, feeling), craving (tṛṣṇā, thirst), grasping (upādāna, clinging), and existence (bhava, becoming), thus showing the present state of existence (bhavaṅga, life continuum). Furthermore, 'depending on this dharma, this dharma arises' shows the present state of existence. What does this mean? Relying on the present state of existence, it quickly shows the divisions of birth, old age, and death (jāti-jarā-maraṇa, birth, aging, and death). Furthermore, 'depending on this dharma, this dharma arises' uses ignorance, craving, and grasping to show the path of affliction (kleśa-mārga, path of defilements), and relying on this path of affliction, action, existence, and the path of karma (karma-mārga, path of action) arise. Furthermore, 'depending on this dharma, this dharma arises' relies on the path of karma to produce the remaining divisions of existence, such as the path of suffering (duḥkha-mārga, path of suffering). Furthermore, 'depending on this dharma, this dharma arises' relies on ignorance, action, and the causes of craving, grasping, and existence, which are the causes of the origin of suffering (samudaya-satya, the truth of the origin of suffering), to produce the remaining seven divisions, which are called the truth of suffering (duḥkha-satya, the truth of suffering). Furthermore, 'depending on this dharma, this dharma arises' relies on the seven divisions of the truth of suffering to produce the five divisions of the origin of suffering, such as ignorance. Furthermore, 'depending on this dharma, this dharma arises' is as the Thus Come One (tathāgata, title for the Buddha) said in the sūtras (sūtra, Buddhist scriptures), that consciousness, etc., arise depending on ignorance and action. Furthermore, there are sūtras that say that ignorance arises depending on the conditions of action. What does this mean? It means that when the characteristic of arising (saṃjñā, perception) occurs, ignorance and other dharmas are in accordance with the mind, and the dharmas that are not in accordance with the mind, the actions of body (kāya-karma, bodily actions), and the actions of speech (vak-karma, verbal actions) all arise together, not later. Furthermore, 'depending on this dharma, this dharma arises' means that when a thought arises, the darkness of ignorance and the light of wisdom arise simultaneously, not one before the other. Question: 'It is said that ignorance is the primary cause, but if this is the case, then the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda, the twelve links of dependent origination in Buddhism) would have a beginning. Why? Because no other cause is mentioned before ignorance, so in all conditioned dharmas (saṃskṛta-dharma, conditioned phenomena) in the world, that ignorance is the very first.' Answer: 'Because the arising of afflictions and karma are mutual causes and conditions.' What does this mean? From birth, afflictions arise; from afflictions, karma arises; from karma, birth arises. Thus, the cycle of rebirth is without beginning. For this reason, the world has no beginning.

始。」

問曰：「自在天等所作，此明何義？從自在天及微塵等而生世間，以是義故，世間有始。」

答曰：「此義不然。何以故？常法不能生世間故，不見一法從自在天微塵等生，見從無常因緣中生。以不見從常法中生，見從無常因緣中生，而汝法中自在天等皆悉是常。以是義故，自在天等不能生法。

「又以現見異異因中生種種果。何以故？以見象馬牛羊驢駝至人天等有差別故。以是故，非自在等作。」

問曰：「非從因緣生一切法。何以故？以見棘刺及孔雀等異異不同故，知不從無明因緣有世間生。此明何義，以無因緣有世間生。何以故？我見棘刺及孔雀等，非從因緣而有差別，如是世間非無明生。」

答曰：「此義不然。何以故？我以現見果從因生、非無因生，猶如種子，地水時熟和合生芽，非離此等種種因緣而有芽生。若離於因無因而有萬物生者，此義不然。何以故？見異異法。于異異法以比智知。世間亦爾，未曾見有離因無因而有法生。以是義故，從因生果，是故世間一切諸法非無因生。

「又有過咎，若爾不應生種種果。從種種因生種種果，不離種種因生種種果。而汝說果無因而有。若如是者，萬物應等，世間不應生種種果，以我現見，從種種因生種種果，以是

【現代漢語翻譯】現代漢語譯本問：『自在天（Ishvara，印度教神祇，被認為是宇宙的創造者和統治者）等所作，此說明什麼意義？從自在天以及微塵等產生世間，因為這個緣故，世間是有開始的。』

答：『這個說法是不對的。為什麼呢？因為常法（恒常不變的法則）不能產生世間，我們沒有看到任何一種法是從自在天、微塵等產生的，而是看到從無常的因緣中產生。因為沒有看到從常法中產生，而是看到從無常的因緣中產生，而你們的法中，自在天等都是恒常不變的。因為這個緣故，自在天等不能產生法。』

『又因為我們親眼看到不同的因中產生種種不同的果。為什麼呢？因為我們看到象、馬、牛、羊、驢、駱駝，乃至人和天等都有差別。因為這個緣故，不是自在天等所造作。』

問：『不是從因緣產生一切法。為什麼呢？因為我們看到荊棘和孔雀等各不相同，所以知道世間不是從無明（avidyā，佛教中的根本煩惱，指對事物真相的無知）的因緣產生的。這說明什麼意義呢？說明世間是無因緣而生的。為什麼呢？我看到荊棘和孔雀等，不是從因緣而有差別的，因此世間不是從無明產生的。』

答：『這個說法是不對的。為什麼呢？因為我親眼看到果是從因產生的，不是無因產生的，就像種子，土地、水、時節成熟等和合產生芽，不是離開這些種種因緣而有芽產生的。如果離開因，沒有因而有萬物產生，這個說法是不對的。為什麼呢？因為我們看到不同的法。對於不同的法，我們用比智（anumāna，通過推理和比較獲得的知識）來了解。世間也是這樣，未曾見過有離開因，沒有因而有法產生的。因為這個緣故，從因產生果，所以世間一切諸法不是無因產生的。』

『又有一個過失，如果這樣，就不應該產生種種不同的果。從種種不同的因產生種種不同的果，不能離開種種不同的因產生種種不同的果。而你們說果是無因而有的。如果這樣，萬物應該相同，世間不應該產生種種不同的果，因為我親眼看到，從種種不同的因產生種種不同的果，因此』

【English Translation】 English version Question: 'What is the meaning of what is made by Ishvara (the Lord, a Hindu deity considered the creator and ruler of the universe) and others? Because the world arises from Ishvara and particles, therefore, the world has a beginning.'

Answer: 'This is not correct. Why? Because permanent laws cannot produce the world. We do not see a single dharma (law, phenomenon) arising from Ishvara, particles, etc., but we see it arising from impermanent causes and conditions. Because we do not see it arising from permanent laws, but we see it arising from impermanent causes and conditions, and in your doctrine, Ishvara and others are all permanent. For this reason, Ishvara and others cannot produce dharmas.'

'Moreover, we see different kinds of fruits arising from different kinds of causes. Why? Because we see differences in elephants, horses, cows, sheep, donkeys, camels, and even humans and devas (gods). For this reason, it is not made by Ishvara and others.'

Question: 'Not all dharmas arise from causes and conditions. Why? Because we see that thorns and peacocks are different from each other, so we know that the world does not arise from the causes and conditions of ignorance (avidyā, the fundamental affliction in Buddhism, referring to ignorance of the true nature of things). What does this mean? It means that the world arises without causes and conditions. Why? I see that thorns and peacocks, etc., do not have differences from causes and conditions, therefore the world does not arise from ignorance.'

Answer: 'This is not correct. Why? Because I see with my own eyes that the fruit arises from a cause, not without a cause, just like a seed, the earth, water, and the ripening of the season combine to produce a sprout, not that a sprout arises apart from these various causes and conditions. If things arise without a cause, apart from a cause, this is not correct. Why? Because we see different dharmas. We understand different dharmas through inference (anumāna, knowledge obtained through reasoning and comparison). The world is also like this; we have never seen a dharma arise without a cause, apart from a cause. For this reason, the fruit arises from a cause, so all dharmas in the world do not arise without a cause.'

'Moreover, there is a fault: if so, different kinds of fruits should not arise. Different kinds of fruits arise from different kinds of causes; different kinds of fruits cannot arise apart from different kinds of causes. But you say that the fruit arises without a cause. If so, all things should be the same, and different kinds of fruits should not arise in the world, because I see with my own eyes that different kinds of fruits arise from different kinds of causes, therefore'

義故，非無因生。

「又復有答，若一切物無因生者，應一物中一切法生，不爾便應一切物中一一各有一切物生。而此義不然。以是義故，非無因果。又復有答應無變異。此義云何？若一切物不從因生，應不變異猶如虛空。而此義不然。何以故？以變異故。云何變異？先無後有、已有還無，異生異滅，無因法中不見如是果法轉變，是故諸法從因而生，非無因生。

「又復有過，一切所作諸業空故。此明何義？若無因生一切物者，諸所作業空無利益。而實不見有如此事，以是故非無因有果。」

問曰：「我見從智生智。此明何義？現見外物有為法中種子為因，非過去因，如是現見內有為法，因赤白等和合而生，非過去因。」

答曰：「此義不然。何以故？以現在智從過去智而得生故。此明何義？以見智生從於過去智因而有，非無智生。若智不從前智生者，應從土塊木石等生，亦非從於異相續生。何以故？若異相續生於智者，父母亦應能生兒智。以是故，我知彼胎等諸眾生智從相續生。此明何義？以胎等智前更有智，彼胎等智不離先智相續而生，是故知有過去世因。」

問曰：「此義不然。何以故？如從攢燧、人功、牛糞眾緣和合，先無有火而能生火；智亦如是，先無有智，因緣和合而能

【現代漢語翻譯】現代漢語譯本：因為這個道理，事物不是無因而生的。

『還有一種回答，如果一切事物都是無因而生的，那麼應該從一個事物中生出一切法，否則就應該從一切事物中各自生出一切事物。但這個道理是不成立的。因為這個道理，事物不是沒有原因的。還有一種回答是事物應該沒有變異。這個道理是什麼呢？如果一切事物不是從因緣產生的，那麼應該像虛空一樣不變異。但這個道理是不成立的。為什麼呢？因為有變異。什麼是變異呢？先沒有而後有，已經有了又消失，不同的事物產生和滅亡，在無因的法中看不到這樣的果法轉變，所以諸法是從因緣而生的，不是無因而生的。

『還有一種過失，就是一切所作的諸業都是空無的。這說明什麼道理呢？如果一切事物都是無因而生的，那麼所有做的事情都是空無利益的。但實際上並沒有看到這樣的事情，因此不是沒有原因而有結果。』

問：『我看到從智慧產生智慧。這說明什麼道理呢？現在看到外在的有為法中，種子是原因，而不是過去的原因，就像現在看到內在的有為法，因為赤白等和合而產生，而不是過去的原因。』

答：『這個道理是不成立的。為什麼呢？因為現在的智慧是從過去的智慧而產生的。這說明什麼道理呢？因為看到智慧的產生是從過去的智慧作為原因而有的，不是沒有智慧而產生的。如果智慧不是從之前的智慧產生的，那麼應該從土塊、木頭、石頭等產生，也不是從不同的相續產生的。為什麼呢？如果不同的相續產生智慧，那麼父母也應該能夠產生孩子的智慧。因此，我知道那些胎兒等眾生的智慧是從相續產生的。這說明什麼道理呢？因為胎兒等的智慧之前還有智慧，那些胎兒等的智慧不是脫離先前的智慧相續而產生的，所以知道有過去世的原因。』

問：『這個道理是不成立的。為什麼呢？就像從鉆木取火、人工、牛糞等眾多因緣和合，先前沒有火而能夠生火；智慧也是這樣，先前沒有智慧，因緣和合而能夠產生智慧。』

【English Translation】 English version: For this reason, things are not born without a cause.

'Furthermore, there is another answer: if all things were born without a cause, then all dharmas (laws, principles) should arise from one thing, or else each and every thing should give rise to all things individually. But this principle does not hold true. For this reason, things are not without a cause. Another answer is that things should have no change or variation. What does this principle mean? If all things did not arise from causes, they should be unchanging like empty space. But this principle does not hold true. Why? Because there is change. What is change? First there is nothing, then there is something; having existed, it then ceases to exist; different things arise and perish. In causeless dharmas, such transformations of resultant dharmas are not seen. Therefore, all dharmas arise from causes, not without causes.'

'Furthermore, there is a fault: all actions (karma) performed are empty and without benefit. What does this clarify? If all things were born without a cause, then all actions performed would be empty and without benefit. But in reality, such a thing is not seen. Therefore, it is not that there is a result without a cause.'

Question: 'I see wisdom arising from wisdom. What does this clarify? It is now seen in external conditioned dharmas (Samskrta-dharma) that the seed is the cause, not a past cause. Similarly, it is now seen in internal conditioned dharmas that they arise from the combination of red, white, etc., not from a past cause.'

Answer: 'This principle does not hold true. Why? Because present wisdom arises from past wisdom. What does this clarify? It is seen that the arising of wisdom is due to past wisdom as the cause, not arising from no wisdom. If wisdom did not arise from previous wisdom, it should arise from clods of earth, wood, stones, etc., and not from a different continuum (samtana). Why? If a different continuum could give rise to wisdom, then parents should also be able to give rise to their children's wisdom. Therefore, I know that the wisdom of those beings in the womb, etc., arises from a continuum. What does this clarify? Because there is wisdom before the wisdom of the fetus, etc., the wisdom of those in the womb, etc., does not arise apart from the continuation of previous wisdom. Therefore, it is known that there is a cause in the past life.'

Question: 'This principle does not hold true. Why? Just as fire can be produced from the combined causes of friction from drilling wood, human effort, cow dung, etc., where there was no fire before; wisdom is also like this, where there was no wisdom before, wisdom can be produced from the combination of causes.'

生智。」

答曰：「此義不然。何以故？以見余法比智知故。此明何義？以見何等法中生法，彼法相似，能生於法，非無相似異生中見。如見從稻生稻，雖不見稻，而見從稻還生於稻，是故種稻；火亦如是，以見從於攢燧、牛糞等中生火，雖不見火，而從攢燧等中求火。如是以見從智生智，雖不見智，而知智從過去智生。是以汝說如先無火而能生火，先無有智而能生智，說一切物唯從現在因生，不從過去因生者，是義不然。以是義故，從煩惱業生世間法。此云何知？以聖人論世間人說。此義云何？以離煩惱一切聖人諸佛如來及佛弟子聲聞人等，彼如是說從煩惱業因而生世間。作如是言：『若人著貪，身作惡行、口作惡行、意作惡行。彼人依于惡行因緣，此身壞已生惡道中。』一切諸論亦如是說，從業有生。是故經言：『從明入明，從闇入闇。』世間之人亦如是說，從業有生，作如是言：『以畏一切不樂生處，遠離一切種種惡行，以求一切可樂生處，修行一切種種善行。』以是義故，依諸聖人、依一切論、依世間人，我如是知從業因故而生世間，非無因生。」

問曰：「因念不住何能生果。此以何義？諸煩惱業剎那不住，以煩惱業剎那即滅，是故非從諸業煩惱而生世間。」

答曰：「我見因滅而能生

【現代漢語翻譯】現代漢語譯本生智。』

答：『這種說法不對。為什麼呢？因為可以通過其他事物類比來了解智慧的產生。這說明什麼呢？說明在什麼事物中產生相似的事物，這種事物能夠產生另一種事物，而不是在不相似的事物中產生。比如，我們看到稻子是從稻子中生長出來的，即使沒有看到稻子，也知道稻子是從稻子中生長出來的，所以才種植稻子；火也是這樣，看到火是從摩擦生火的工具、牛糞等東西中產生的，即使沒有看到火，也從摩擦生火的工具等東西中尋找火。同樣，通過看到智慧是從智慧中產生的，即使沒有看到智慧，也知道智慧是從過去的智慧中產生的。因此，你說好像先前沒有火卻能生火，先前沒有智慧卻能生智慧，說一切事物都只是從現在的因產生，而不是從過去的因產生，這種說法是不對的。因為這個道理，世間萬法是從煩惱和業產生的。這是怎麼知道的呢？是通過聖人對世間人的論述知道的。這又是什麼意思呢？就是說，所有遠離煩惱的聖人，諸佛如來以及佛的弟子聲聞人等，他們都這樣說，世間是從煩惱和業的因緣而產生的。他們這樣說：『如果一個人執著于貪慾，身體造作惡行、口裡造作惡行、心裡造作惡行。這個人依靠惡行的因緣，此身死後會墮入惡道之中。』一切論典也都是這樣說的，從業力而有生命產生。所以經書上說：『從光明走向光明，從黑暗走向黑暗。』世間的人也是這樣說的，從業力而有生命產生，他們這樣說：『因為害怕一切不快樂的去處，所以遠離一切種種惡行，爲了追求一切可快樂的去處，所以修行一切種種善行。』因為這個道理，依據諸位聖人、依據一切論典、依據世間的人，我知道世間是從業的因緣而產生的，不是沒有原因就產生的。

問：『因和念頭不停留，怎麼能產生結果呢？這是什麼意思呢？各種煩惱和業都是剎那間生滅不停留的，因為煩惱和業在剎那間就消滅了，所以世間不是從各種業和煩惱產生的。』

答：『我看到因滅了也能產生結果。

【English Translation】 English version producing wisdom.'

The answer is: 'This view is not correct. Why? Because one can understand the arising of wisdom by comparing it to other phenomena. What does this clarify? It clarifies that a phenomenon arises from something similar to it, and this similar thing can produce that phenomenon. It is not seen that something arises from something dissimilar. For example, we see rice growing from rice. Even if we haven't seen rice, we know that rice grows from rice, which is why we plant rice. Fire is also like this. We see fire arising from friction tools, cow dung, and so on. Even if we haven't seen fire, we seek fire from friction tools and the like. Similarly, by seeing wisdom arising from wisdom, even if we haven't seen wisdom, we know that wisdom arises from past wisdom. Therefore, your statement that fire can arise without fire existing beforehand, and wisdom can arise without wisdom existing beforehand, and that everything arises only from present causes and not from past causes, is incorrect. Because of this principle, worldly phenomena arise from afflictions and karma (actions). How do we know this? We know this through the discussions of the sages about worldly people. What does this mean? It means that all the sages who have abandoned afflictions, all the Buddhas, Tathagatas, and disciples of the Buddha, the Shravakas (listeners), they all say that the world arises from the causes and conditions of afflictions and karma. They say: 'If a person is attached to greed, they commit evil deeds with their body, evil deeds with their speech, and evil deeds with their mind. Relying on the causes and conditions of these evil deeds, after the body breaks down, that person will be reborn in an evil realm.' All the treatises also say the same thing, that life arises from karma. Therefore, the scriptures say: 'From light, one enters light; from darkness, one enters darkness.' Worldly people also say the same thing, that life arises from karma. They say: 'Because they fear all unpleasant places of rebirth, they avoid all kinds of evil deeds. In order to seek all pleasant places of rebirth, they cultivate all kinds of good deeds.' Because of this principle, based on the sages, based on all the treatises, and based on worldly people, I know that the world arises from the causes and conditions of karma, and not without a cause.'

The question is: 'How can causes and thoughts that do not stay still produce results? What does this mean? All afflictions and karma are momentary and do not stay still, because afflictions and karma disappear in an instant. Therefore, the world does not arise from various karma and afflictions.'

The answer is: 'I see that causes that have ceased can also produce results.'

果。此以何義？以見因滅，依彼滅因而能生果，如於摩多隆伽果中見有酢味，而於彼子芽莖枝葉及華等中悉皆不見，而依彼子芽莖枝等相續，后時于果中見。而彼摩多隆伽果中所有酢味，非即彼因亦非異因。如是見外因果和合生如是法，如是比智知因滅已，依彼滅因有世間生，非無因生亦非異因。」

問曰：「若非無因、非顛倒因生於世間，而依業煩惱有世間者。此云何知？」

答曰：「不知生過為作業行。此明何義？諸世間人不知生過，彼人則著五欲境界一切種種無利益事，為生世間一切種種無利益事，是故修行為得世間果報，作業非為除斷煩惱作業。此以何義？一切世間愚癡凡夫無智慧故，不能觀察，以無明闇智于無量百千種種苦惱中見有功德生，求未來世受樂果故，行功德行修戒施等諸功德行。又復有人心顛倒故，著現在世五欲境界，見未來世無有福德，是故修行無福德行殺生等業。又復有人，著三昧樂愛禪、見禪、慢禪、疑禪、增上禪等，修行一切諸通等行，是故於彼三界中生不斷不絕、從生復起一切煩惱，從煩惱故起一切業，如是世間無始以來不斷不絕。」

問曰：「若從一切煩惱而生世間行者，如來於此修多羅中，何故唯說從於無明而生世間？」答曰：「雖說無明，攝得貪等一切煩惱

【現代漢語翻譯】現代漢語譯本：『果。此以何義？』（佛陀說：）『因為看到因的滅去，依靠那滅去的因才能產生果。比如在摩多隆伽果（一種水果）中看到有酸味，但在它的種子、芽、莖、枝葉和花等之中都看不到，而是依靠那種子、芽、莖、枝等相續發展，之後在果實中才能看到。而那摩多隆伽果中的酸味，不是和因完全相同，也不是完全不同。』就像這樣，看到外在的因果和合產生這樣的法，這樣通過比量智慧知道因滅去之後，依靠那滅去的因有世間的產生，不是沒有原因的產生，也不是和原因完全不同的產生。

問：『如果不是沒有原因，也不是顛倒的原因產生世間，而是依靠業和煩惱有世間產生。這又該如何理解呢？』

答：『因為不知道生的過患才造作業行。』這說明什麼呢？世間的人因為不知道生的過患，所以他們執著於五欲境界，做各種各樣沒有利益的事情，爲了在世間獲得各種各樣沒有利益的事情，所以修行是爲了得到世間的果報，造作業而不是爲了斷除煩惱。這是什麼意思呢？一切世間愚癡的凡夫因為沒有智慧，不能觀察，以無明的黑暗遮蔽智慧，在無量百千種種苦惱中看到有功德可以產生，爲了求未來世獲得快樂的果報，所以修行功德之行，修戒施等各種功德之行。又有人因為心顛倒，執著于現在世的五欲境界，認為未來世沒有福德，所以修行沒有福德的惡行，比如殺生等業。又有人執著於三昧的快樂，喜愛禪定、見禪、慢禪、疑禪、增上禪等，修行一切神通等行，所以他們在那三界中生死不斷不絕，從生再次生起一切煩惱，從煩惱產生一切業，這樣世間從無始以來就不斷不絕。

問：『如果從一切煩惱而產生世間之行，如來為什麼在這部經中只說從無明而產生世間呢？』答：『雖然只說了無明，但已經包含了貪等一切煩惱。』

【English Translation】 English version: 『Fruit. What is the meaning of this?』 (The Buddha said:) 『Because one sees the cessation of the cause, and it is by relying on that ceased cause that the fruit can be produced. For example, in the Matulunga fruit (a type of fruit), one sees a sour taste, but it is not seen in its seeds, sprouts, stems, branches, leaves, and flowers. Rather, it is by relying on the continuous development of those seeds, sprouts, stems, and branches that it is later seen in the fruit. And the sour taste in that Matulunga fruit is neither exactly the same as the cause nor completely different from the cause.』 Just like that, seeing external causes and effects combining to produce such a dharma, one knows through inferential wisdom that after the cause has ceased, it is by relying on that ceased cause that the world arises, not arising without a cause, nor arising from a cause that is completely different.

Question: 『If the world is not produced without a cause or from a reversed cause, but rather arises relying on karma and afflictions, how is this understood?』

Answer: 『It is because one does not know the faults of birth that one engages in actions.』 What does this mean? Because worldly people do not know the faults of birth, they are attached to the five sense objects, doing all sorts of unprofitable things. In order to obtain all sorts of unprofitable things in the world, they cultivate to obtain worldly rewards, creating karma not to eliminate afflictions. What does this mean? All foolish ordinary beings in the world, because they lack wisdom and cannot observe, with the darkness of ignorance obscuring their wisdom, see merit in countless kinds of suffering and seek to receive joyful results in future lives. Therefore, they cultivate meritorious deeds, practicing precepts, giving, and other meritorious actions. Furthermore, some people, because their minds are reversed, are attached to the five sense objects in the present life, believing that there is no merit in future lives. Therefore, they cultivate non-meritorious actions, such as killing. Still others are attached to the joy of samadhi, loving dhyana, view-dhyana, pride-dhyana, doubt-dhyana, and superior-dhyana, practicing all kinds of supernormal powers. Therefore, they are born in those three realms, where birth and death continue without interruption, and from birth, all afflictions arise again. From afflictions, all karma arises. Thus, the world has been continuing without interruption since beginningless time.

Question: 『If worldly actions arise from all afflictions, why does the Tathagata only say in this sutra that the world arises from ignorance?』 Answer: 『Although only ignorance is mentioned, it encompasses all afflictions, including greed.』

。此明何義？雖說無明而攝貪等一切諸過。此云何知？以愚癡人起于貪等，以無智故起于貪等一切煩惱非無過起。如經中說，無明因緣起于貪過、起于瞋過、起于闇過。是故說彼無明根本攝得其餘煩惱諸過，猶如世間王來王去，諸臣兵眾亦來亦去。」

問曰：「以何義故？過去分中唯說無明而不說愛，未來分中而但說愛不說無明。」

答曰：「大境界故。此明何義？以無明遍一切境界，愛不如是。此以何義？以彼無明遍一切處，愛不遍故。又以緣于有為無為。此以何義？以彼無明緣有為法及無為法，愛不如是唯緣有為。又以緣于同不同地。此以何義？以無明緣同不同地，愛不如是唯緣同地。又以一切煩惱相應。此以何義？以彼無明一切煩惱皆共相應，愛不如是，唯愚人起非智者起。又一切苦不斷絕因。此以何義？以無明於一切苦聚以為根本。以是義故，于初分中唯說無明，依彼第二煩惱門中唯示現愛，是故於彼未來分中唯說于愛不說無明。」

問曰：「以何義故，過去世中所攝諸業，隨何煩惱能與作因？彼諸煩惱以無明名說，現在世中所攝諸業，隨何煩惱能與作因，彼諸煩惱以愛取名說？」

答曰：「以非現見、以現見故。此以何義？過去世中所有煩惱，以是遠故不可現見，是故彼中煩惱差

【現代漢語翻譯】現代漢語譯本：問：『此無明（avidyā，指對事物真相的迷惑和無知）是什麼意思？雖然說是無明，卻能涵蓋貪（rāga，指對事物的貪戀）等一切過失。這是如何知道的？』因為愚癡的人才會生起貪等煩惱，因為沒有智慧的緣故，才會生起貪等一切煩惱，沒有過失是不會生起煩惱的。如經中所說，以無明為因緣，生起貪的過失、生起瞋（dveṣa，指憎恨和厭惡）的過失、生起癡（moha，指迷惑和顛倒）的過失。所以說這無明是根本，能夠涵蓋其餘的煩惱和過失，就像世間的國王來了又去，他的臣子和士兵也跟著來了又去一樣。

問：『因為什麼緣故，在過去世的部分只說無明而不說愛（tṛṣṇā，指渴愛和慾望），在未來世的部分卻只說愛而不說無明？』

答：『因為境界廣大。』此明何義？因為無明遍及一切境界，愛不是這樣。這是什麼意思？因為這無明遍及一切處所，愛不能遍及。又因為緣于有為（saṃskṛta，指因緣和合而成的、生滅變化的）和無為（asaṃskṛta，指非因緣和合的、不生不滅的）。這是什麼意思？因為這無明緣于有為法和無為法，愛不是這樣，只緣于有為法。又因為緣于相同和不同的地。這是什麼意思？因為無明緣于相同和不同的地，愛不是這樣，只緣于相同的地。又因為與一切煩惱相應。這是什麼意思？因為這無明與一切煩惱都共同相應，愛不是這樣，只有愚人才會生起，有智慧的人不會生起。又因為是一切苦不斷絕的原因。這是什麼意思？因為無明對於一切苦聚來說是根本。因為這個緣故，在最初的部分只說無明，依據那第二個煩惱的門中只顯示愛，所以在那未來世的部分只說愛而不說無明。

問：『因為什麼緣故，過去世所包含的諸業，隨順哪個煩惱能夠作為因？那些煩惱用無明的名稱來說明。現在世所包含的諸業，隨順哪個煩惱能夠作為因？那些煩惱用愛和取的名稱來說明？』

答：『因為不是現見，因為是現見的緣故。』這是什麼意思？過去世中的所有煩惱，因為是遙遠的，所以不能夠現見，因此在那裡面煩惱的差別

【English Translation】 English version: Question: 'What is the meaning of this avidyā (ignorance, referring to delusion and unawareness of the true nature of things)? Although it is said to be avidyā, it encompasses all faults such as rāga (greed, referring to attachment and craving). How is this known?' Because foolish people give rise to greed and other afflictions, and because of a lack of wisdom, all afflictions such as greed arise. Afflictions do not arise without a fault. As it is said in the scriptures, due to the condition of avidyā, the fault of greed arises, the fault of dveṣa (hatred, referring to aversion and animosity) arises, and the fault of moha (delusion, referring to confusion and distortion) arises. Therefore, it is said that this avidyā is the root, capable of encompassing the remaining afflictions and faults, just as when a king comes and goes in the world, his ministers and soldiers also come and go.

Question: 'For what reason is it that in the section on the past, only avidyā is mentioned and not tṛṣṇā (craving, referring to thirst and desire), while in the section on the future, only tṛṣṇā is mentioned and not avidyā?'

Answer: 'Because of the vastness of the realm.' What does this mean? Because avidyā pervades all realms, which is not the case with tṛṣṇā. What does this mean? Because this avidyā pervades all places, while tṛṣṇā does not pervade. Also, because it conditions both the saṃskṛta (conditioned, referring to things that arise from causes and conditions, subject to change and decay) and the asaṃskṛta (unconditioned, referring to things that do not arise from causes and conditions, not subject to change and decay). What does this mean? Because this avidyā conditions both conditioned and unconditioned dharmas, while tṛṣṇā does not, only conditioning the conditioned. Also, because it conditions both the same and different grounds. What does this mean? Because avidyā conditions both the same and different grounds, while tṛṣṇā does not, only conditioning the same ground. Also, because it is associated with all afflictions. What does this mean? Because this avidyā is associated with all afflictions, while tṛṣṇā is not; it only arises in foolish people, not in wise people. Also, because it is the cause of the unceasing of all suffering. What does this mean? Because avidyā is the root of all aggregates of suffering. For this reason, only avidyā is mentioned in the initial section, and only tṛṣṇā is shown in the second gate of afflictions. Therefore, only tṛṣṇā is mentioned in that section on the future, and not avidyā.

Question: 'For what reason is it that the karmas included in the past life, which afflictions can serve as the cause? Those afflictions are explained by the name of avidyā. The karmas included in the present life, which afflictions can serve as the cause? Those afflictions are explained by the names of tṛṣṇā and grasping?'

Answer: 'Because it is not directly seen, and because it is directly seen.' What does this mean? All the afflictions in the past life, because they are distant, cannot be directly seen. Therefore, the differences in afflictions therein

別不可示現，以彼闇相不可得說，是故皆以無明名說。現在世生所攝煩惱可現見故，彼諸煩惱差別可說，可得示現此是愛取，此是欲取，此是見取，如是等，是故現在所有煩惱以愛取名說。」

問曰：「此說是妙說，以因煩惱業有世間生死，非自在天微塵等故。而無明等十二有支，其義云何？」

答曰：「不如實知三世中事，名為無明；無明轉起取後有因，福業、罪業、不動業等，是名為行；依行因有生分染意，是名為識；為彼識住，名為名色；彼清凈識之所依止，名為六入；根識境界三事和合，對意地法是名為觸；依觸而生愛、不愛二顛倒唸受，是名為受；見著受等集樂名愛；依止於愛求有斷有，取我依止樂諸煩惱隨順煩惱，是名為取；取能轉起取後生因身口意業，是名為有；依止行有取後世身，是名為生；依止生身增長熟變，是名為老；先得身壞，是名為死；遠離不離愛不愛事求供養等從意地生，焚燒自心，是名為憂；依懷憂心說愛功德，內心愁縛種種悲言名為啼哭；依色識身共意相應，非愛樂受，是名為苦；唯意識身意地相應，是名為愁；于愛不愛二種境界，或有求有或不求有求資生故受種種苦，其心逼惱，是名為極。」

問曰：「無明緣行，云何名行？」

答曰：「依止容受伴侶觀

【現代漢語翻譯】現代漢語譯本：別的不可以展示顯現，因為那些黑暗的相狀無法描述，所以都用『無明』（avidya，ignorance）這個名稱來稱說。現在這一世所包含的煩惱可以清楚地看見，所以那些煩惱的差別可以描述，可以展示顯現，『這是愛取』（kama-upadana，attachment to sensual pleasures），『這是欲取』（chanda-upadana，attachment to desires），『這是見取』（dṛṣṭi-upadana，attachment to views），像這樣等等。所以現在所有的煩惱都用『愛取』這個名稱來稱說。

問：『這種說法很妙，因為世間的生死是由煩惱和業造成的，而不是由自在天（Ishvara，the lord of freedom）或微塵等造成的。但是無明等十二有支（dvadasanga-bhavacakra，the twelve links of dependent origination），它們的意義是什麼呢？』

答：『不如實地瞭解過去、現在、未來三世中的事情，這叫做『無明』；無明轉動生起，作為獲取後有的原因，包括福業（punya-karma，meritorious actions）、罪業（apunya-karma，demeritorious actions）、不動業（aninjya-karma，imperturbable actions）等等，這叫做『行』（samskara，volitional formations）；依靠『行』的原因，產生具有生命成分的染污的意念，這叫做『識』（vijnana，consciousness）；爲了讓『識』能夠安住，這叫做『名色』（nama-rupa，name and form）；那清凈的『識』所依靠的處所，這叫做『六入』（sadayatana，six sense bases）；根、識、境界三者和合，對於意地法（mano-dhatu-dharma，mental element-dharma）來說，這叫做『觸』（sparsha，contact）；依靠『觸』而產生愛和不愛兩種顛倒的念頭和感受，這叫做『受』（vedana，feeling）；執著于『受』等，聚集快樂，這叫做『愛』（trsna，craving）；依靠『愛』，尋求有和斷有，獲取我所依靠的快樂和各種煩惱，順從煩惱，這叫做『取』（upadana，grasping）；『取』能夠轉動生起，作為獲取後生的原因的身口意業，這叫做『有』（bhava，becoming）；依靠『行』和『有』，獲取後世的身體，這叫做『生』（jati，birth）；依靠所生的身體，增長成熟變化，這叫做『老』（jara，aging）；先前得到的身體壞滅，這叫做『死』（marana，death）；遠離或不遠離愛和不愛的事情，爲了尋求供養等，從意地產生，焚燒自己的內心，這叫做『憂』（shoka，sorrow）；依靠懷有憂愁的心，述說愛的功德，內心愁苦束縛，發出各種悲傷的言語，這叫做『啼哭』（deva，lamentation）；依靠色識身（rupa-vijnana-kaya，form-consciousness-body）共同與意念相應，產生不喜愛的感受，這叫做『苦』（duhkha，suffering）；只有意識身（vijnana-kaya，consciousness-body）與意地相應，這叫做『愁』（daurmanasya，distress）；對於愛和不愛兩種境界，或者尋求有，或者不尋求有，爲了尋求資生而承受各種痛苦，內心逼迫惱亂，這叫做『極』（upayasa，despair）。』

問：『無明緣行，為什麼叫做行？』

答：『依靠容受伴侶觀察』

【English Translation】 English version: Other things cannot be shown or manifested, because those dark aspects cannot be described, so they are all referred to by the name 'avidya' (無明, ignorance). The afflictions included in the present life can be clearly seen, so the differences of those afflictions can be described and shown: 'This is kama-upadana' (愛取, attachment to sensual pleasures), 'this is chanda-upadana' (欲取, attachment to desires), 'this is dṛṣṭi-upadana' (見取, attachment to views), and so on. Therefore, all afflictions in the present are referred to by the name 'attachment'.

Question: 'This saying is wonderful, because the world's birth and death are caused by afflictions and karma, not by Ishvara (自在天, the lord of freedom) or atoms, etc. But what is the meaning of the twelve links of dependent origination (dvadasanga-bhavacakra, 十二有支) such as avidya?'

Answer: 'Not truly knowing things in the past, present, and future is called 'avidya' (無明, ignorance); the turning and arising of avidya, as the cause of acquiring future existence, including punya-karma (福業, meritorious actions), apunya-karma (罪業, demeritorious actions), aninjya-karma (不動業, imperturbable actions), etc., is called 'samskara' (行, volitional formations); relying on the cause of 'samskara', the arising of a defiled intention with the element of life is called 'vijnana' (識, consciousness); for the 'vijnana' to abide, this is called 'nama-rupa' (名色, name and form); the place where that pure 'vijnana' relies is called 'sadayatana' (六入, six sense bases); the combination of root, consciousness, and object, for the mental element-dharma (mano-dhatu-dharma, 意地法), is called 'sparsha' (觸, contact); relying on 'sparsha', the arising of two inverted thoughts and feelings of love and non-love is called 'vedana' (受, feeling); being attached to 'vedana' etc., gathering happiness, is called 'trsna' (愛, craving); relying on 'trsna', seeking existence and non-existence, acquiring the happiness and various afflictions that I rely on, and complying with afflictions, is called 'upadana' (取, grasping); 'upadana' can turn and arise, as the cause of acquiring future birth, the actions of body, speech, and mind, is called 'bhava' (有, becoming); relying on 'samskara' and 'bhava', acquiring the body of the future life is called 'jati' (生, birth); relying on the body that is born, growing, maturing, and changing is called 'jara' (老, aging); the destruction of the body previously obtained is called 'marana' (死, death); being away from or not away from things of love and non-love, seeking offerings etc., arising from the mental ground, burning one's own heart, is called 'shoka' (憂, sorrow); relying on a heart with sorrow, describing the merits of love, the inner suffering is bound, uttering various sad words is called 'deva' (啼哭, lamentation); relying on the rupa-vijnana-kaya (色識身, form-consciousness-body) together corresponding to the mind, producing unpleasant feelings is called 'duhkha' (苦, suffering); only the vijnana-kaya (意識身, consciousness-body) corresponds to the mental ground, this is called 'daurmanasya' (愁, distress); for the two realms of love and non-love, either seeking existence or not seeking existence, enduring various sufferings for the sake of seeking sustenance, the heart is forced and disturbed, this is called 'upayasa' (極, despair).'

Question: 'Avidya conditions samskara, why is it called samskara?'

Answer: 'Relying on accommodating companions observing'

起隨順共生，名為行義。」

問曰：「應釋因緣名，云何名因緣？」

答曰：「能成就果是名為因；依此法故能顯彼法、因此法故能生彼法，是名為緣。」

問曰：「何故但說無明緣行，而不說言無明因行？」

答曰：「為攝一切諸因緣故。若說無明因於行者，但攝因因緣不攝因緣，是故不說無明因行。以四因緣無明等共能因緣行，是故唯依因緣名說，以能攝取四因緣故。」

問曰：「行亦能作無明因緣。若如是者，何故但說無明緣行，而不說言行緣無明？」

答曰：「以有二義：定、不定故。此以何義？以無明因定緣於行，而非業行定緣無明。何以知之？以阿羅漢雖復有業而無無明，是故非業定緣無明，是故不說行緣無明。又依無明因緣有業，以是義故依彼無明因緣有業。若如是者，唯依無明因緣有業，不應遠離無明有業。而實遠離無明有業，是故說依無明緣行，不說依行緣于無明。」

問曰：「以何義故，已受果業以行名說，未受果業以有名說？」

答曰：「未受果業但有有為分，是故說有。以畢竟有故，以未來世畢竟得果，業體雖滅而畢竟有，以必能與未來世果，是故名有，以有名說。已受果業、已受有為分，是故說行以得受果，是故名有，以有名說。

【現代漢語翻譯】現代漢語譯本：『共同生起並相互順應，這被稱為行義。』（行義：行為的意義或價值）問：『應該解釋因緣的名稱，為什麼稱作因緣？』答：『能夠成就果報的，這被稱為因；依靠這個法，能夠顯現那個法，因為這個法，能夠產生那個法，這被稱為緣。』問：『為什麼只說無明緣行（無明緣行：因為無明而產生行為），而不說無明因行（無明因行：無明是行為的原因）？』答：『爲了涵蓋一切諸因緣的緣故。如果說無明是行的因，那麼只涵蓋了因因緣，而沒有涵蓋因緣，所以不說無明因行。因為四種因緣（四因緣：指因緣、等無間緣、所緣緣、增上緣）——無明等共同作為行的因緣，所以只依據因緣的名稱來說，因為能夠攝取四種因緣。』問：『行也能作為無明的因緣。如果這樣，為什麼只說無明緣行，而不說行緣無明？』答：『因為有兩種含義：決定和不決定。這是什麼含義呢？因為無明作為因，是決定地緣於行，而業行不一定緣于無明。憑什麼知道呢？因為阿羅漢（阿羅漢：佛教修行證果者，斷盡煩惱）雖然還有業，卻沒有無明，所以業不是決定地緣于無明，因此不說行緣無明。而且依靠無明因緣才有業，因為這個緣故，依靠那個無明因緣才有業。如果這樣，只有依靠無明因緣才有業，不應該遠離無明而有業。但實際上存在遠離無明而有業的情況，所以說依靠無明緣行，不說依靠行緣于無明。』問：『因為什麼緣故，已經受果報的業，用「行」這個名稱來說；未受果報的業，用「有」這個名稱來說？』答：『未受果報的業，只有有為（有為：有生滅變化的）的部分，所以說「有」。因為畢竟存在，因為未來世必定得到果報，業的本體雖然滅了，但畢竟存在，因為它必定能給予未來世果報，所以稱為「有」，用「有」這個名稱來說。已經受果報的業，已經接受了有為的部分，所以說「行」，因為它已經得到果報，所以稱為「有」，用「有」這個名稱來說。

【English Translation】 English version: 'Arising together and according with each other is called the meaning of action.' (行義: The meaning or value of action) Question: 'The name of cause and condition should be explained. Why is it called cause and condition?' Answer: 'That which can accomplish a result is called a cause; relying on this dharma, that dharma can be manifested; because of this dharma, that dharma can arise, this is called a condition.' Question: 'Why is it only said that ignorance conditions action (無明緣行: Because of ignorance, action arises), and not that ignorance is the cause of action (無明因行: Ignorance is the cause of action)?' Answer: 'It is for the sake of encompassing all causes and conditions. If it is said that ignorance is the cause of action, then only the cause-cause condition is encompassed, and not the cause and condition. Therefore, it is not said that ignorance is the cause of action. Because the four conditions (四因緣: referring to cause condition, immediate condition, object condition, and dominant condition)—ignorance and others—together act as the cause and condition of action, therefore, it is only based on the name of cause and condition that it is spoken, because it can encompass the four conditions.' Question: 'Action can also act as the cause and condition of ignorance. If so, why is it only said that ignorance conditions action, and not that action conditions ignorance?' Answer: 'Because there are two meanings: definite and indefinite. What is this meaning? Because ignorance, as a cause, is definitely conditioned by action, but karmic action is not necessarily conditioned by ignorance. How is this known? Because an Arhat (阿羅漢: A Buddhist practitioner who has attained enlightenment and extinguished all afflictions), although still having karma, has no ignorance. Therefore, karma is not definitely conditioned by ignorance, so it is not said that action conditions ignorance. Moreover, karma exists because of the condition of ignorance. For this reason, karma exists because of that condition of ignorance. If so, karma should only exist because of the condition of ignorance, and there should be no karma apart from ignorance. But in reality, there are cases of karma apart from ignorance, so it is said that relying on ignorance conditions action, and not that relying on action conditions ignorance.' Question: 'For what reason is it that karma that has already received its result is spoken of by the name 'action,' and karma that has not yet received its result is spoken of by the name 'existence'?' Answer: 'Karma that has not yet received its result only has the aspect of conditioned phenomena (有為: conditioned, subject to arising and ceasing), so it is called 'existence.' Because it definitely exists, because in the future it will definitely receive its result, although the substance of the karma has ceased, it definitely exists, because it will definitely give its result in the future, so it is called 'existence,' and spoken of by the name 'existence.' Karma that has already received its result has already received the aspect of conditioned phenomena, so it is called 'action,' because it has already received its result, so it is called 'existence,' and spoken of by the name 'existence.'

「又復有義，何故名有？以依此法能生名有。此以何義？隨何等業能畢竟生未來世果，以有名說。隨何等業非是畢竟未來世有，如鴦瞿離魔羅等業未曾有故，以行名說。是故經中行緣業果，以識名說，非生名說。何以故？以彼行業非是畢竟生有支故。此以何義？以現身中受果報業，彼業行緣能生識支，而不能生彼生支故。又以見有力無力故。此以何義？何故名行？能辦事故。過去世生所作諸業，見彼有力以能成果，是故彼業以行名說。現在世生所作諸業，未見彼力，以未成果，彼業果報在未來故，是故彼業不得名行，以有名說。」

問曰：「以何義故名為不動？」

答曰：「異地不能與果報故，名為不動。此以何義？如欲界業于異地中能與果報，隨以何等善根業道應生人中，即彼善業依愿求心，乃至生於他化自在，如如來依《功德生修多羅》說：『又隨何等惡不善業應生地獄受果報者，即依彼業人中受苦。』如如來依《鹽喻經》說：『色無色業不得如是。』此以何義？初禪地業不生二禪，二禪地業不生初禪，如是餘地皆亦如是應知。是故佛說色無色業名為不動，又諸蓋障所不能動，故名不動，如密室燈。」◎

彌勒菩薩所問經論卷第八大正藏第 26 冊 No. 1525 彌勒菩薩所問

【現代漢語翻譯】現代漢語譯本『還有一種意義，為什麼稱作「有」？因為依靠這種法能夠產生「名有」。這是什麼意義呢？根據什麼樣的業能夠最終產生未來世的果報，就用「名有」來稱說。根據什麼樣的業不是最終產生未來世的「有」，比如鴦瞿離魔羅（Angulimala，指鴦掘摩羅，一位曾殺人無數的強盜，后被佛陀感化）等的業，因為它們不是未曾有過的，就用「行」來稱說。所以經中說「行」緣于業果，用「識」來稱說，而不是用「生」來稱說。為什麼呢？因為那些行業不是最終產生「有支」的緣故。這是什麼意義呢？因為現世中受到果報的業，那種業的「行」緣能夠產生「識支」，而不能產生「生支」的緣故。又因為看到有力量和沒有力量的緣故。這是什麼意義呢？為什麼稱作「行」？因為能夠辦理事情的緣故。過去世的「生」所作的各種業，看到它們有力量，因為能夠成就果報，所以那些業用「行」來稱說。現在世的「生」所作的各種業，沒有看到它們的力量，因為沒有成就果報，那些業的果報在未來，所以那些業不能稱作「行」，而用「名有」來稱說。』問：『因為什麼意義的緣故稱作「不動」？』答：『因為在不同的地域不能給予果報的緣故，稱作「不動」。這是什麼意義呢？比如欲界的業在不同的地域中能夠給予果報，根據什麼樣的善根業道應該生在人中，就根據那種善業，依靠愿求的心，乃至生於他化自在天（Paranirmita-vasavartin，欲界第六天）。正如如來依靠《功德生修多羅》（Guna-samudbhava-sutra，經典名稱）所說：『又根據什麼樣的惡不善業應該生地獄受果報，就依靠那種業在人中受苦。』正如如來依靠《鹽喻經》（Lona-kapalla-sutra，經典名稱）所說：『色界和無色界的業不能像這樣。』這是什麼意義呢？初禪地的業不生二禪，二禪地的業不生初禪，像這樣其餘的地域都應該知道是這樣。所以佛說色界和無色界的業稱作「不動」，又因為各種蓋障所不能動搖，所以稱作「不動」，就像密室裡的燈一樣。』

【English Translation】 English version 『Furthermore, what is the meaning of 'bhava' (existence)? It is called 'bhava' because relying on this dharma, 'nama-bhava' (name-existence) can arise. What is the meaning of this? Whatever karma can ultimately produce the fruit of the future life is called 'nama-bhava'. Whatever karma does not ultimately produce future existence, such as the karma of Angulimala (a robber who killed many people but was later converted by the Buddha), because they are not unprecedented, is called 'karma'. Therefore, in the sutras, 'karma' is conditioned by the fruit of karma, and it is called 'vijnana' (consciousness), not 'jati' (birth). Why? Because those karmic actions are not ultimately the cause of 'bhava-anga' (limb of existence). What is the meaning of this? Because the karma that receives its fruit in the present life, the 'karma' condition of that karma can produce the 'vijnana-anga' (limb of consciousness), but cannot produce the 'jati-anga' (limb of birth). Also, because of seeing power and powerlessness. What is the meaning of this? Why is it called 'karma'? Because it can accomplish things. The various karmas done in the past life, seeing that they have power because they can accomplish the fruit, therefore those karmas are called 'karma'. The various karmas done in the present life, not seeing their power because they have not accomplished the fruit, the fruit of those karmas is in the future, therefore those karmas cannot be called 'karma', but are called 'nama-bhava'.』 Question: 『For what reason is it called 'aneñja' (immovable)?』 Answer: 『Because it cannot give fruit in a different realm, it is called 'aneñja'. What is the meaning of this? For example, the karma of the desire realm can give fruit in a different realm. According to whatever root of good karma should be born in the human realm, then according to that good karma, relying on the mind of aspiration, even to be born in Paranirmita-vasavartin (the sixth heaven of the desire realm). Just as the Tathagata (another name for Buddha) said relying on the Guna-samudbhava-sutra (a sutra name): 'Also, according to whatever evil and unwholesome karma should be born in hell to receive the fruit, then relying on that karma, one suffers in the human realm.' Just as the Tathagata said relying on the Lona-kapalla-sutra (a sutra name): 'The karma of the form and formless realms cannot be like this.' What is the meaning of this? The karma of the first dhyana (meditative state) realm does not give rise to the second dhyana, and the karma of the second dhyana does not give rise to the first dhyana. It should be known that the other realms are also like this. Therefore, the Buddha said that the karma of the form and formless realms is called 'immovable', and also because it cannot be moved by various hindrances, it is called 'immovable', like a lamp in a secret room.』

經論

彌勒菩薩所問經論卷第九

後魏天竺三藏菩提流支譯

◎問曰：「行以名色二因緣識而重說者，此有何勝？」

答曰：「初托胎識行為因緣，以彼能作種子義故；已種種子名色為因緣，以能和合成就事故，以二因緣住持成就依止，能取境界觀故。又行因緣而業得名，是故經中說諸業因為能生因，名色因緣而愛得名，是故經中說彼愛緣為能生緣，以二因緣于境界中依境界住。又行因緣初生心得名，名色因緣已生，六入未成就六入得名。又行因緣依一門行。此以何義？彼行因緣唯意門行，名色因緣依二門行。此以何義？名色依于身根意根二門而行，以二因緣依六門行。又行因緣唯惡道中以依罪業能攝住故，如經中說，彼諸眾生於惡道中乃至惡業未盡不死，業盡乃死。如是等名色因緣，人及天道欲色界中，以彼處有名色二事，無色界中無二因緣。」

問曰：「如來於彼《城喻經》中、《大因緣》等修多羅中說，依名色因緣于識。何故於此修多羅中而說依識因緣名色？」

答曰：「名色因緣依識而有。此以何義？以實有識，名色與識迭共相因，而依識有，有名色有。如依所依是故有依。此以何義？如王及臣迭共相依而王為勝，以王去時臣亦隨去。此亦如是，識與名色迭共相依，

【現代漢語翻譯】現代漢語譯本彌勒菩薩所問經論卷第九後魏天竺三藏菩提流支譯問：『如果說「行」以「名色」（nāmarūpa，構成存在的精神和物質要素）二者為因緣，而「識」（vijñāna，意識）又被重複提及，這有什麼殊勝之處？』答：『最初的托胎之「識」以「行」（saṃskāra，業力）為因緣，因為「行」能作為種子的意義；已經種下的種子以「名色」為因緣，因為「名色」能和合而成就事物，憑藉這兩種因緣住持成就依止，才能獲取境界和觀察。而且，「行」作為因緣，業力才能得名，所以經中說諸業為因，是能生之因。「名色」作為因緣，愛才能得名，所以經中說彼愛緣為能生之緣，憑藉這兩種因緣在境界中依境界而住。而且，「行」作為因緣，初生的心才能得名。「名色」作為因緣，已生但六入（ṣaḍāyatana，眼、耳、鼻、舌、身、意六種感覺器官）未成就時，六入才能得名。而且，「行」作為因緣，依一門而行。這是什麼意思呢？「行」的因緣唯在意門而行，「名色」作為因緣，依二門而行。這是什麼意思呢？「名色」依于身根和意根二門而行，憑藉這兩種因緣依六門而行。而且，「行」作為因緣，唯在惡道中，因為依罪業才能攝住，如經中所說，那些眾生在惡道中乃至惡業未盡不會死去，業盡才會死去。像這樣，「名色」作為因緣，存在於人及天道欲界中，因為那些地方有名色二事，而在無色界中沒有這兩種因緣。』問：『如來在《城喻經》中、《大因緣經》等修多羅中說，依「名色」因緣而有「識」。為什麼在這部修多羅中卻說依「識」因緣而有「名色」？』答：『「名色」的因緣依「識」而有。這是什麼意思呢？因為確實有「識」，「名色」與「識」互相為因，而依「識」而有，有「名色」才有。如同依所依，所以才有依。這是什麼意思呢？如同國王和臣子互相依賴，但國王更為重要，因為國王離去時臣子也會隨之離去。這也像這樣，「識」與「名色」互相依賴，』

【English Translation】 English version Maitreya Bodhisattva's Questions on the Sutras and Shastras, Volume 9 Translated by Bodhiruci of Tianzhu (India) during the Later Wei Dynasty Question: 'If 'action' (saṃskāra) is said to be conditioned by 'name and form' (nāmarūpa), and 'consciousness' (vijñāna) is repeatedly mentioned, what is the special significance of this?' Answer: 'The initial consciousness at conception is conditioned by 'action' because 'action' can function as the meaning of a seed. The seed that has already been planted is conditioned by 'name and form' because 'name and form' can harmoniously accomplish things. Relying on these two conditions for sustenance and accomplishment, one can then grasp the realm and observe. Moreover, 'action' as a condition gives rise to the name of karma. Therefore, the sutras say that all karmas are causes, being the causes that can produce. 'Name and form' as a condition gives rise to the name of love. Therefore, the sutras say that the condition of love is the condition that can produce. Relying on these two conditions, one dwells in the realm, depending on the realm. Furthermore, 'action' as a condition gives rise to the name of the newly born mind. 'Name and form' as a condition gives rise to the name of the six sense bases (ṣaḍāyatana - the six sense organs: eyes, ears, nose, tongue, body, and mind) when they have arisen but are not yet fully developed. Moreover, 'action' as a condition proceeds through one door. What does this mean? The condition of 'action' proceeds only through the mind-door. 'Name and form' as a condition proceeds through two doors. What does this mean? 'Name and form' proceed through the two doors of the body-root and the mind-root. Relying on these two conditions, one proceeds through the six doors. Furthermore, 'action' as a condition exists only in the evil realms because one is restrained by sinful karma. As the sutra says, those beings in the evil realms will not die until their evil karma is exhausted; they will die only when their karma is exhausted. In this way, 'name and form' as a condition exists in the human and heavenly realms of the desire realm because those places have the two things of name and form, while in the formless realm, there are not these two conditions.' Question: 'The Tathagata (如來，Tathāgata) in the City Simile Sutra and the Great Causes Sutra and other sutras says that 'consciousness' arises dependent on the condition of 'name and form'. Why in this sutra is it said that 'name and form' arise dependent on the condition of 'consciousness'?' Answer: 'The condition of 'name and form' exists dependent on 'consciousness'. What does this mean? Because there truly is 'consciousness', 'name and form' and 'consciousness' are mutually conditioned, and exist dependent on 'consciousness'. Only with 'consciousness' is there 'name and form'. Like relying on what is relied upon, therefore there is reliance. What does this mean? Like a king and his ministers who rely on each other, but the king is more important, because when the king leaves, the ministers also follow. It is also like this, 'consciousness' and 'name and form' rely on each other,'

而識為勝，是故依識而有名色。若識因緣不託母胎，諸心數法則不得有。以識托胎，諸心數法皆亦隨從。又因根本心成歌羅邏，以赤白等和合則能成歌羅邏，為成眾生。彼處識心為根本因，如大因緣法門中說，佛告阿難：『若彼識心不託母胎，彼歌羅邏及名色等亦不成就。』是故識為諸苦種子，為欲示現根本義故，是故唯說識緣名色，不說名色因緣于識。」

問曰：「有人說言：十二因緣有於時節，彼人依識因緣名色義則不成。何以故？無因緣故。此以何義？為識滅已然後能作名色因緣、為識不滅能作因緣？若識滅已作名色因緣，此義不成。何以故？以滅種子不能與芽作生因緣故。又復有過，中間斷絕眾生體故。若識不滅能與名色作因緣者，一眾生身於一念中並有二識。以是義故，識不能作名色因緣。」

答曰：「相續不斷不絕，因緣如燈焰，體相續不斷。此以何義？如焰相續不斷不絕而能有用，非先焰滅而後焰生。若先焰滅從焰生者，是則滅已后時更生。又復有過，后焰生時無因而生。又復有過，若無因生則應常生。又亦非是先生焰住后余焰生。若先焰住后焰生者，先焰便應第二念住，而佛法中無如是義。又復有過，先生之焰無因而生。又復有過，焰應增長。又復有過，應多焰生。又亦非即先焰住時更

【現代漢語翻譯】現代漢語譯本：因此，『識』（Vijñāna，了別作用）是主要的，所以『名色』（Nāmarūpa，精神和物質現象）依賴於『識』而存在。如果『識』的因緣不依託母胎，那麼各種『心數法』（Caitasikas，與心相關的心理活動）就不會產生。因為『識』依託母胎，各種『心數法』也都會隨之而來。而且，由於根本心形成了『歌羅邏』（Kalala，受精卵最初的凝結狀態），通過赤白等物質的結合才能形成『歌羅邏』，從而成為眾生。在那裡，『識』心是根本的因，正如《大因緣法門》中所說的那樣，佛告訴阿難：『如果那個『識』心不依託母胎，那麼『歌羅邏』以及『名色』等也不會成就。』因此，『識』是諸苦的種子，爲了顯示根本的意義，所以只說『識』緣『名色』，而不說『名色』因緣于『識』。

有人問道：『有人說十二因緣有其時節性，如果按照『識』因緣『名色』的說法，那麼這個說法就不成立。為什麼呢？因為沒有因緣的緣故。這是什麼意思呢？是『識』滅了之後才能作為『名色』的因緣，還是『識』不滅才能作為因緣？如果『識』滅了之後才能作為『名色』的因緣，這個說法是不成立的。為什麼呢？因為已經滅掉的種子不能作為生芽的因緣。而且，還有過失，會造成中間斷絕眾生體的現象。如果『識』不滅就能作為『名色』的因緣，那麼一個眾生的身體在一念之中就會有兩個『識』。因為這個原因，『識』不能作為『名色』的因緣。』

回答說：『相續不斷絕，因緣就像燈焰一樣，其體相是相續不斷的。這是什麼意思呢？就像燈焰相續不斷絕而能發揮作用一樣，不是先前的燈焰滅了之後才產生後來的燈焰。如果先前的燈焰滅了之後才從燈焰中產生後來的燈焰，那麼就是滅了之後才在後來的時間產生。而且，還有過失，後來的燈焰產生時就沒有原因了。而且，還有過失，如果沒有原因產生就應該永遠產生。而且，也不是先前的燈焰存在之後才產生其餘的燈焰。如果先前的燈焰存在之後才產生後來的燈焰，那麼先前的燈焰就應該在第二念存在，而在佛法中沒有這樣的說法。而且，還有過失，先產生的燈焰沒有原因而產生。而且，還有過失，燈焰應該增長。而且，還有過失，應該產生多個燈焰。而且，也不是在先前的燈焰存在的時候又產生新的燈焰。

【English Translation】 English version: Therefore, 『consciousness』 (Vijñāna, the function of distinguishing) is primary, and thus 『name and form』 (Nāmarūpa, mental and material phenomena) depend on 『consciousness』. If the condition of 『consciousness』 does not rely on the mother's womb, then various 『mental factors』 (Caitasikas, mental activities related to the mind) will not arise. Because 『consciousness』 relies on the womb, various 『mental factors』 also follow. Moreover, because the fundamental mind forms the 『Kalala』 (the initial coagulation state of the fertilized egg), the 『Kalala』 can only be formed through the combination of red and white substances, thereby becoming a sentient being. There, the 『consciousness』 mind is the fundamental cause, as stated in the 『Great Dependent Origination Dharma Gate』, the Buddha told Ānanda: 『If that 『consciousness』 mind does not rely on the mother's womb, then the 『Kalala』 and 『name and form』 etc. will not be accomplished.』 Therefore, 『consciousness』 is the seed of all suffering, and to show the fundamental meaning, it is only said that 『consciousness』 conditions 『name and form』, and not that 『name and form』 condition 『consciousness』.

Someone asked: 『Some people say that the twelve links of dependent origination have their temporal sequence. If we follow the saying that 『consciousness』 conditions 『name and form』, then this statement is not valid. Why? Because there is no condition. What does this mean? Is it that 『consciousness』 can only act as a condition for 『name and form』 after it has ceased, or can it act as a condition without ceasing? If 『consciousness』 can only act as a condition for 『name and form』 after it has ceased, this statement is not valid. Why? Because a seed that has already ceased cannot act as a condition for the sprouting of a sprout. Moreover, there is also a fault, which would cause the phenomenon of the sentient being's body being interrupted in the middle. If 『consciousness』 can act as a condition for 『name and form』 without ceasing, then one sentient being's body would have two 『consciousnesses』 in one moment. Because of this reason, 『consciousness』 cannot act as a condition for 『name and form』.』

The answer is: 『The continuity is unbroken, and the condition is like the flame of a lamp, whose substance and form are continuous. What does this mean? Just as the flame of a lamp continues unbroken and can function, it is not that the previous flame ceases before the subsequent flame arises. If the previous flame ceases before the subsequent flame arises from the flame, then it is that it arises at a later time after ceasing. Moreover, there is also a fault, the subsequent flame arises without a cause. Moreover, there is also a fault, if it arises without a cause, it should always arise. Moreover, it is also not that the previous flame exists before the remaining flame arises. If the previous flame exists before the subsequent flame arises, then the previous flame should exist in the second moment, but there is no such statement in the Buddha-dharma. Moreover, there is also a fault, the previously produced flame arises without a cause. Moreover, there is also a fault, the flame should increase. Moreover, there is also a fault, multiple flames should arise. Moreover, it is also not that a new flame arises while the previous flame exists.

生余焰。何以故？不容受故。此以何義？隨先生焰，以何等處、何等因緣？即彼生處、即彼因緣，即先生焰即時俱謝，是故得容余焰余因緣。又復有過，前燈焰滅、後燈焰生，不從無火因緣而生。此義不然。何以燈炷焰前後次第不斷不絕相續而生？如是識名色等次第生滅能成因果應知。以是義故，依識因緣能生名色，因果義成。」

問曰：「名色因緣有六入者，以何等因？」

答曰：「以彼因故。何以故？以色清凈因緣五入，以名清凈因緣意入，故說名色因緣六入。」

問曰：「若以名色緣六入者，此義不成。何以故？以雖有彼而無彼故。此以何義？歌羅邏等時雖有名色、無六入等，以是義故，此義不成。又復所以此義不成，以眾生有盲聾等故。此以何義？若名色能作六入因者，則不應有盲聾眾生，一切悉應具足諸根。」

答曰：「此義不然。何以故？不離彼有成，猶如雲雨。此以何義？如汝天雨，若先有云后時雨者，非離雲雨；亦有有云而無有雨。如是六入若有名色，有六入者非離名色，復有名色而無六入。」

問曰：「以何義故，有彼名色而無六入？」

答曰：「以諸因緣不具足故。此以何義？猶如眼識，如實有眼，以諸因緣不具足故不成眼識。又復猶如實有種子，以諸因

【現代漢語翻譯】現代漢語譯本：

『生起其他的火焰。』為什麼呢？因為沒有容納的空間。這是什麼意思呢？隨著先前的火焰，以什麼樣的處所、什麼樣的因緣？就在那生起之處、就在那因緣，先前的火焰即時一起消逝，所以才能容納其他的火焰和其他的因緣。而且還有一種情況，前一個燈焰熄滅、后一個燈焰生起，不是從沒有火的因緣而生。這種說法不對。為什麼燈芯的火焰前後次第不斷絕地相續而生呢？像這樣，識、名色等次第生滅才能成就因果，應該知道。因為這個緣故，依靠識的因緣能夠生起名色，因果的道理才能成立。」

「問：『名色（námasekka，name and form）的因緣有六入（saḷāyatana，six sense bases）的話，以什麼樣的因為因呢？』」

「答：『以那個因為因。為什麼呢？因為以色的清凈因緣為五入（pañcāyatana，five sense bases），以名的清凈因緣為意入（manāyatana，mind base），所以說名色因緣六入。』」

「問：『如果以名色緣六入的話，這個道理不成立。為什麼呢？因為即使有那個，也沒有那個。這是什麼意思呢？歌羅邏（kalala，embryo）等時期雖然有名色，卻沒有六入等，因為這個緣故，這個道理不成立。而且這個道理不成立的原因，是因為眾生有盲聾等情況。這是什麼意思呢？如果名色能夠作為六入的因，那麼就不應該有盲聾的眾生，一切都應該具足諸根。』」

「答：『這個道理不對。為什麼呢？因為不離開那個而有成就，就像雲和雨一樣。這是什麼意思呢？就像你們說的下雨，如果先有云，之後才下雨，就不能離開云而有雨；也有有云而沒有雨的情況。像這樣，六入如果有名色，有六入就不能離開名色，也有名色而沒有六入的情況。』」

「問：『因為什麼緣故，有那個名色而沒有六入呢？』」

「答：『因為各種因緣不具足的緣故。這是什麼意思呢？就像眼識（cakkhu-viññāṇa，eye-consciousness），確實有眼睛，因為各種因緣不具足的緣故，不能成就眼識。又像確實有種子，因為各種因

【English Translation】 English version:

'Another flame arises.' Why is that? Because there is no space to accommodate it. What does this mean? Following the previous flame, with what location and what conditions? In that very place of arising, with those very conditions, the previous flame immediately ceases together, so there is room for another flame and other conditions. Moreover, there is another situation where the previous lamp flame goes out and the subsequent lamp flame arises, not arising from the condition of no fire. This statement is not correct. Why do the flames of the lamp wick arise in a continuous and uninterrupted sequence? In this way, the sequential arising and ceasing of consciousness, name and form, etc., can accomplish cause and effect, it should be known. Because of this reason, relying on the condition of consciousness can give rise to name and form, and the principle of cause and effect can be established.'

'Question: 'If name and form (námasekka, name and form) are the condition for the six sense bases (saḷāyatana, six sense bases), what is the cause for that cause?''

'Answer: 'That is the cause. Why is that? Because the pure condition of form is the cause for the five sense bases (pañcāyatana, five sense bases), and the pure condition of name is the cause for the mind base (manāyatana, mind base), therefore it is said that name and form are the condition for the six sense bases.'

'Question: 'If the six sense bases are conditioned by name and form, this principle is not established. Why is that? Because even if that exists, that does not exist. What does this mean? During the stage of the embryo (kalala, embryo), although name and form exist, the six sense bases, etc., do not exist, therefore this principle is not established. Moreover, the reason why this principle is not established is because beings have blindness, deafness, etc. What does this mean? If name and form could be the cause of the six sense bases, then there should be no blind or deaf beings, and all should possess all the faculties.'

'Answer: 'This principle is not correct. Why is that? Because accomplishment exists without being separate from that, just like clouds and rain. What does this mean? Like your saying about rain, if there are clouds first and then rain later, rain cannot exist separately from clouds; there are also cases where there are clouds but no rain. In this way, if the six sense bases have name and form, having the six sense bases cannot be separate from name and form, and there are also cases where there is name and form but no six sense bases.'

'Question: 'For what reason is it that there is name and form but no six sense bases?''

'Answer: 'Because the various conditions are not complete. What does this mean? Like eye-consciousness (cakkhu-viññāṇa, eye-consciousness), there truly is an eye, but because the various conditions are not complete, eye-consciousness cannot be accomplished. Also, like there truly is a seed, because the various con

緣不和合故不能成芽。此亦如是，歌羅邏等時中因緣不具足故，眼等諸入亦不具足。」

問曰：「彼諸因緣云何具足？」

答曰：「以煩惱業，名色和合淳熟故成。」

問曰：「云何得知煩惱亦是六入因緣？」

答曰：「以阿羅漢不復生故。此以何義？以阿羅漢雖復有業而無煩惱，是故不生。以不生故無有六入，是故得知，煩惱亦是六入遠因業，亦是彼六入因緣。何以故？以成盲等故。是故雖復實有煩惱隨種類生，具六種業有盲聾等，是故知業亦六入因。又以十二入有種種故。此以何義？以入種種迭共不同，但一眾生一身體中種種不同，何況種種眾生身中諸業不同，家力色命皆悉不同，如是等以諸眾生家力色等一切差別此皆依業。以是義故，彼業亦是六入因緣，名色亦是六入因緣，以彼六入依種子故。此以何義？以雖復有煩惱業等，名色種子生於六入，不離名色能生六入，如不離子而能生芽，是故得知近因名色生於六入，亦依彼業生於六入。何以故？以雖有彼而無彼故。此以何義？以雖復有煩惱業等，而彼名色不具成就。如歌羅邏等時中無眼等入，而依彼故成就六入，如始結子終能成果。是故得知煩惱業等名色淳熟，而能作彼六入因緣。」

問曰：「汝說因緣猶不具足。何以故？是中

【現代漢語翻譯】現代漢語譯本：因為各種條件不和諧合，所以不能長成芽。這裡也是一樣，在歌羅邏（受精卵）等階段，因為各種因緣不完備，所以眼等六入（眼、耳、鼻、舌、身、意六種感覺器官）也不完備。

問：『那些因緣如何才能完備呢？』

答：『通過煩惱和業，使名色（精神和物質）和諧成熟才能成就。』

問：『如何得知煩惱也是六入的因緣呢？』

答：『因為阿羅漢（斷絕輪迴的聖者）不再受生。這是什麼意思呢？因為阿羅漢雖然還有業，但是沒有煩惱，所以不再受生。因為不再受生，所以沒有六入。因此得知，煩惱也是六入的遠因，業也是六入的因緣。為什麼呢？因為會造成盲人等。因此，雖然確實有煩惱隨著種類而生，具備六種業而有盲聾等，因此知道業也是六入的因。』又因為十二入（六根和六塵）有種種不同。這是什麼意思呢？因為各種入互相不同，即使在一個眾生的一個身體中也有種種不同，更何況在各種眾生的身體中，各種業不同，家世、體力、容貌、壽命都不同，像這些眾生家世、體力、容貌等一切差別都依賴於業。因為這個緣故，那些業也是六入的因緣，名色也是六入的因緣，因為那些六入依賴於種子。這是什麼意思呢？即使有煩惱、業等，名色種子生出六入，不離開名色就能生出六入，就像不離開種子就能生出芽，因此得知近因名色生出六入，也依賴於那些業生出六入。為什麼呢？因為即使有這個而沒有那個。這是什麼意思呢？即使有煩惱、業等，而那些名色沒有具足成就。就像在歌羅邏等階段沒有眼等入，而依賴於那些才能成就六入，就像最初結的果子最終能夠成果。因此得知煩惱、業等使名色成熟，才能作為那些六入的因緣。

問：『你說因緣還不完備。為什麼呢？是中』

【English Translation】 English version: 'Because the conditions are not harmonious, a sprout cannot form. It is the same here; in the stages of Kalala (embryo), etc., because the conditions are not complete, the six entrances (the six sense organs: eyes, ears, nose, tongue, body, and mind) are also not complete.'

Question: 'How can those conditions be complete?'

Answer: 'Through afflictions and karma, the combination of Nama-rupa (name and form, mind and matter) becomes ripe and complete.'

Question: 'How can we know that afflictions are also a cause of the six entrances?'

Answer: 'Because an Arhat (a liberated being who has ended the cycle of rebirth) is no longer reborn. What does this mean? It means that although an Arhat still has karma, they have no afflictions, and therefore are not reborn. Because they are not reborn, they have no six entrances. Therefore, we know that afflictions are also a distant cause of the six entrances, and karma is also a condition for those six entrances. Why? Because it can cause blindness, etc. Therefore, although afflictions certainly arise according to their kind, possessing six kinds of karma can lead to blindness, deafness, etc. Therefore, we know that karma is also a cause of the six entrances.' Furthermore, because the twelve entrances (the six sense organs and the six sense objects) are diverse. What does this mean? It means that the various entrances are different from each other; even within one being's body, there are various differences, let alone in the bodies of various beings, where various karmas are different, and family, strength, appearance, and lifespan are all different. Like these, all the differences in beings' family, strength, appearance, etc., depend on karma. For this reason, that karma is also a condition for the six entrances, and Nama-rupa is also a condition for the six entrances, because those six entrances depend on the seed. What does this mean? It means that even if there are afflictions, karma, etc., the Nama-rupa seed gives rise to the six entrances; without Nama-rupa, the six entrances cannot arise, just as without a seed, a sprout cannot arise. Therefore, we know that the proximate cause, Nama-rupa, gives rise to the six entrances, and also depends on that karma to give rise to the six entrances. Why? Because even if there is this, there is not that. What does this mean? It means that even if there are afflictions, karma, etc., those Nama-rupa are not fully accomplished. Just like in the stages of Kalala, etc., there are no eye entrances, etc., but relying on those, the six entrances can be accomplished, just as the initial fruit can eventually bear fruit. Therefore, we know that afflictions, karma, etc., ripen Nama-rupa, and can act as the cause of those six entrances.

Question: 'You say the conditions are still not complete. Why? In this'

不說外因緣故。此以何義？唯除聲入。名色等緣共六入生。若如是者，但說六入因緣。不具足說名色因緣，此是過失？」

答曰：「彼不須說。何以故？以二處見故。此以何義？以彼外入二處見故，以依眾生攝、依非眾生攝。此以何義？此中但依眾生次第說彼十二因緣，而不依彼非眾生說十二因緣，是故但依眾生所攝入說，不依非眾生說。以是義故，此中但依眾生所攝內因緣說，而非依彼外因緣說。」

問曰：「若爾，不應說于名色。此以何義？若如是者，名色有支中不應說名色，以色二處見故。」

答曰：「實如所難。雖然，若於彼處不說名色，但言以名緣六入者，如是不說五種色入，彼六入中色亦清凈，非但名色入清凈。此以何義？應說可見色等入緣，是故彼處亦說色名。以是故，說識因緣名、名緣意入如是等，如是三時無有分別，是故如來於此中說，是名正說。」

問曰：「何故不說外入因緣？」

答曰：「說眼等者，是即成說。此以何義？此修多羅中具足成就說眾生體。此復何義？隨何等處眼等諸入，彼處必有色等外入。何以故？以不遠離色等境界有眼識等。以是義故，說眼等入則已攝得外色等入，是故不別說外入等。又以依內入得名字故。此以何義？依內入故得眾生名，非

【現代漢語翻譯】現代漢語譯本：問：『如果不考慮外在的因緣，這是什麼意思呢？僅僅排除聲音的進入。名色等因緣共同產生六入。如果像這樣，只說六入的因緣，不完整地說名色的因緣，這是不是一種過失呢？』答：『那個不需要說。為什麼呢？因為在兩個地方可以見到。這是什麼意思呢？因為那個外在的進入在兩個地方可以見到，即依眾生所攝和依非眾生所攝。這是什麼意思呢？這裡僅僅依據眾生的次第來說這十二因緣，而不依據非眾生來說十二因緣，所以僅僅依據眾生所攝的進入來說，不依據非眾生來說。因為這個緣故，這裡僅僅依據眾生所攝的內在因緣來說，而不是依據那個外在的因緣來說。』問：『如果這樣，就不應該說名色了。這是什麼意思呢？如果像這樣，名色作為支分，就不應該說名色，因為色在兩個地方可以見到。』答：『確實像你所說的那樣。雖然如此，如果在那個地方不說名色，只說以名緣六入，這樣就不包括五種色入，那樣六入中的色也變得清凈了，不僅僅是名色入清凈。這是什麼意思呢？應該說可見的色等進入的因緣，所以那個地方也說了色名。因此，說識因緣名、名緣意入等等，這樣三個時期沒有分別，所以如來在這裡這樣說，這才是正確的說法。』問：『為什麼不說外入的因緣呢？』答：『說眼等，就是已經說了。這是什麼意思呢？這個修多羅（Sutra，經）中完整地成就了說眾生的身體。這又是什麼意思呢？無論在什麼地方，有眼等諸入，那個地方必定有色等外入。為什麼呢？因為不遠離色等境界，才有眼識等。因為這個緣故，說眼等入就已經包含了外色等入，所以不另外說外入等。又因為依靠內入才能得到名字。這是什麼意思呢？依靠內入才能得到眾生的名字，而不是』

【English Translation】 English version: Question: 'If external conditions are not considered, what does this mean? Only excluding the entry of sound. The conditions of name and form (nama-rupa) and others together give rise to the six entrances (sadayatana). If it is like this, only the conditions for the six entrances are spoken of, and the conditions for name and form are not fully explained. Is this a fault?' Answer: 'That does not need to be said. Why? Because it can be seen in two places. What does this mean? Because that external entry can be seen in two places, namely, dependent on beings and dependent on non-beings. What does this mean? Here, the twelve links of dependent origination (dvadasanga-pratityasamutpada) are only explained according to the order of beings, and not according to non-beings. Therefore, it is only explained according to the entry included in beings, and not according to non-beings. For this reason, here it is only explained according to the internal conditions included in beings, and not according to those external conditions.' Question: 'If that is the case, then name and form should not be spoken of. What does this mean? If it is like this, name and form as a limb (anga) should not be spoken of, because form can be seen in two places.' Answer: 'It is indeed as you have questioned. However, if name and form are not spoken of in that place, but only that name conditions the six entrances, then the five form entrances are not included, and the form in the six entrances also becomes pure, not just the name and form entrances. What does this mean? The conditions for the entry of visible form and so on should be spoken of, so the name of form is also spoken of in that place. Therefore, saying that consciousness (vijnana) conditions name, and name conditions the mind entrance (manayatana), and so on, in these three times there is no distinction. Therefore, the Tathagata (Tathagata, Thus Come One) speaks in this way, and this is called the correct explanation.' Question: 'Why are the conditions for the external entrances not spoken of?' Answer: 'Speaking of the eye and so on is already speaking of it. What does this mean? In this Sutra (Sutra, discourse), the body of beings is fully and completely spoken of. What does this mean? Wherever there are entrances such as the eye, there must be external entrances such as form. Why? Because eye-consciousness and so on do not exist apart from the realm of form and so on. For this reason, speaking of the eye and other entrances already includes external form and other entrances, so there is no separate mention of external entrances and so on. Also, because names are obtained based on internal entrances. What does this mean? The name of beings is obtained based on internal entrances, not'

依外入。以是義故，唯說內入不說外入。」

問曰：「何故名觸？」

答曰：「對到名觸。」

問曰：「此以何義？」

答曰：「于念境界中識相對法故，以眼識等於彼色等諸境界中彼此相對，是名為觸。復有觸者，近對和合到一處等，名異義一。又和合生意地法，故名為觸。」

問曰：「說觸因緣猶不滿足，以三種法和合因緣而生觸故。此以何義？以有三法和合生觸，佛如是說。此中唯說六入因緣而生於觸，是故此中不具足說生觸因緣，此是過咎。」

答曰：「以說內因緣攝得外故，如彼鼓聲。此以何義？如人鼓桴和合生聲，唯說鼓聲，如是三法和合生觸，雖依內說而攝得外，是故無過。又不同義如種子芽。此以何義？如雖有時及地水等和合能作生芽因緣，而說種子名為勝因。子能生芽是芽勝因，此是稻芽此是麥芽不說共因。觸亦如是，有不同義，雖有三法和合故生，唯說內入不說共因。

「又以勝因故。此以何義？雖有三事和合生觸，以依根能生而說內因，以彼勝故，以依根故諸識能生，以盲聾等無識等故，以色等法識境界故。是故依根三法和合能生彼法，雖三法生而根是勝，是故如來唯說勝法如說六入。又雖說六入而攝得三法和合成觸，以說入名即說六識，以彼相

【現代漢語翻譯】現代漢語譯本：因為（諸法）依賴於內在的（六處）而生起，所以只說內六入，而不說外六入。

問：為什麼稱為『觸』？（Sparsha，感覺）

答：相對而至，名為『觸』。

問：這是什麼意思？

答：在念的境界中，識與相對的法相遇，因此眼識等與色等諸境界彼此相對，這稱為『觸』。還有一種『觸』，是接近、相對、和合到一處等，名稱不同而意義相同。又是和合生意的地法，所以稱為『觸』。

問：說『觸』的因緣還不完全，因為三種法和合的因緣才能生『觸』。這是什麼意思？因為有三種法和合才能生『觸』，佛是這樣說的。這裡只說六入的因緣才能生『觸』，所以這裡沒有完整地說出生『觸』的因緣，這是過失。

答：因為說了內在的因緣就包含了外在的因緣，就像鼓聲一樣。這是什麼意思？就像人、鼓槌和鼓和合才能發出聲音，但只說鼓聲。同樣，三種法和合才能生『觸』，雖然依據內在的（六入）來說，卻包含了外在的（境界），所以沒有過失。又如種子和芽不同。這是什麼意思？就像有時時間、土地和水等和合才能作為生芽的因緣，但只說種子是主要的因。種子能生芽是芽的主要原因，這是稻芽，這是麥芽，不說共同的因。『觸』也是這樣，有不同的意義，雖然有三種法和合才能產生，但只說內在的（六入），而不說共同的因。

又因為是主要的因。這是什麼意思？雖然有三件事和合才能生『觸』，但因為依靠根才能產生，所以說內在的因，因為根是主要的。因為依靠根，諸識才能產生，因為盲人、聾人等沒有識等。因為色等法是識的境界。所以依靠根，三種法和合才能產生那個法，雖然是三種法產生，但根是主要的，所以如來只說主要的法，就像說六入一樣。又雖然說了六入，卻包含了三種法和合而成『觸』，因為說了『入』這個名稱，就說了六識，因為它們相互關聯。

【English Translation】 English version: 'Because (all dharmas) arise dependent on the internal (six entrances/Ayatanas), therefore only the internal six entrances are spoken of, and not the external six entrances.'

Question: 'Why is it called 『Sparsha』 (contact/feeling)?'

Answer: 'To come together in opposition is called 『Sparsha』.'

Question: 'What does this mean?'

Answer: 'In the realm of thought, consciousness encounters opposing dharmas, therefore eye-consciousness, etc., are mutually related to the realms of form, etc.; this is called 『Sparsha』. There is also 『Sparsha』 which is approaching, relating, uniting in one place, etc.; the names are different but the meaning is the same. Also, it is the earth-dharma of united intention, therefore it is called 『Sparsha』.'

Question: 'The explanation of the causes and conditions of 『Sparsha』 is still not complete, because 『Sparsha』 arises from the causes and conditions of the union of three dharmas. What does this mean? Because 『Sparsha』 arises from the union of three dharmas, the Buddha said so. Here, it is only said that 『Sparsha』 arises from the causes and conditions of the six entrances, so the causes and conditions for the arising of 『Sparsha』 are not fully explained here, and this is a fault.'

Answer: 'Because speaking of the internal causes and conditions includes the external ones, like the sound of a drum. What does this mean? Just as a person, a drumstick, and a drum must unite to produce a sound, but only the sound of the drum is spoken of. Similarly, three dharmas must unite to produce 『Sparsha』, but although it is spoken of based on the internal (six entrances), it includes the external (realms), so there is no fault. Also, it is different from the meaning of a seed and a sprout. What does this mean? Just as sometimes time, earth, water, etc., must unite to act as the causes and conditions for the sprouting of a sprout, but only the seed is said to be the main cause. The seed can produce the sprout and is the main cause of the sprout; this is a rice sprout, this is a wheat sprout, and the common cause is not spoken of. 『Sparsha』 is also like this, with different meanings; although it arises from the union of three dharmas, only the internal (six entrances) are spoken of, and not the common cause.'

Also, because it is the main cause. What does this mean? Although three things must unite to produce 『Sparsha』, because it arises dependent on the root, the internal cause is spoken of, because the root is the main one. Because consciousness can arise dependent on the root, because the blind, the deaf, etc., do not have consciousness, etc. Because form, etc., are the realms of consciousness. Therefore, dependent on the root, three dharmas must unite to produce that dharma; although it is produced by three dharmas, the root is the main one, so the Tathagata only speaks of the main dharma, just as he speaks of the six entrances. Also, although the six entrances are spoken of, it includes the union of three dharmas to form 『Sparsha』, because speaking of the name 『entrance』 speaks of the six consciousnesses, because they are related to each other.

隨，以說眼等入即攝色等入。何以故？不離色等入有眼等入。以是義故，如說六入，此亦如是。」

問曰：「六入緣觸，此是何因？」

答曰：「以盲等人無眼等觸，餘者有故。此以何義？以有眼等根有眼等觸，離眼等根無眼等觸，如盲等人唯有意識，此亦如是六入緣觸。」

問曰：「依觸緣受，此是何因？」

答曰：「以樂受等境界和合有樂受等。此以何義？如人患熱依熱逼惱，求于雪冷摩尼珠等及以蔭涼。又如有人依寒逼惱，求火求衣求溫水等一切暖觸。」

問曰：「觸緣受者，此義不然。何以故？共觸生故。此以何義？觸共受生，以是義故觸緣受者此義不成，如兩角共生，右角不作左角因緣、左角不作右角因緣。此亦如是，是故應依余因緣生，非觸因緣。又若共生而觸能作受因緣者，以何義故，受不能與觸為因緣？以受觸生相應因故。」

答曰：「雖復共生，而一是因，一非是因。此以何義？有二種法，雖復共生而有一法能作彼因，非第二法作彼法因，如明與焰雖復共生，焰是明因、明非焰因。又如日與光二法共生，而日能與光明作因、光明不能與日作因。又如芽共生芽作影因，影非芽因。觸亦如是，雖共受生，觸為受因、受非觸因，是疑已斷。復有異義，我此法中非觸

【現代漢語翻譯】現代漢語譯本：隨順地說，憑藉眼等六入就能攝取色等六入。為什麼呢？因為眼等六入不離色等六入而存在。因為這個道理，就像說六入一樣，這裡也是如此。

問：『六入緣于觸，這是什麼原因呢？』

答：『因為盲人沒有眼等觸，而其他人有。這是什麼意思呢？因為有眼等根，所以有眼等觸；離開眼等根，就沒有眼等觸，就像盲人只有意識一樣，這裡也是如此，六入緣于觸。』

問：『依觸緣于受，這是什麼原因呢？』

答：『因為樂受等境界和合，所以有樂受等。這是什麼意思呢？比如人患熱病，被熱逼迫惱亂，就尋求雪、冷摩尼珠（能散發冷光的寶珠）等以及陰涼。又比如有人被寒冷逼迫惱亂，就尋求火、衣服、溫水等一切溫暖的觸感。』

問：『觸緣于受，這個道理不對。為什麼呢？因為觸和受是共同產生的。這是什麼意思呢？觸和受共同產生，因為這個道理，觸緣于受的說法不能成立，就像兩隻角共同生長，右邊的角不能作為左邊的角的因緣，左邊的角也不能作為右邊的角的因緣。這裡也是如此，所以應該依靠其他的因緣產生受，而不是觸作為因緣。而且，如果共同產生而觸能作為受的因緣，那麼為什麼受不能作為觸的因緣呢？因為受和觸是相應而生的。』

答：『雖然是共同產生，但一個是因，一個不是因。這是什麼意思呢？有兩種法，雖然是共同產生，但有一種法能作為另一種法的因，而不是第二種法作為第一種法的因，比如光明和火焰雖然是共同產生，但火焰是光明的因，光明不是火焰的因。又比如太陽和光芒兩種法共同產生，而太陽能作為光明的因，光明不能作為太陽的因。又比如芽和影共同產生，芽作為影的因，影不是芽的因。觸也是如此，雖然和受共同產生，觸是受的因，受不是觸的因，這個疑問已經斷除了。還有其他的道理，在我這個法中，不是觸……』

【English Translation】 English version: Following along, by speaking of the six entrances such as the eye, one immediately includes the entrances of form, etc. Why is this? Because the entrances of the eye, etc., are not separate from the entrances of form, etc. Because of this meaning, just as the six entrances are spoken of, so it is here as well.

Question: 'The six entrances condition contact; what is the cause of this?'

Answer: 'Because blind people do not have contact of the eye, etc., while others do. What is the meaning of this? Because having the root of the eye, etc., there is contact of the eye, etc.; apart from the root of the eye, etc., there is no contact of the eye, etc., just as blind people only have consciousness; so it is here as well, the six entrances condition contact.'

Question: 'Dependent on contact, feeling arises; what is the cause of this?'

Answer: 'Because the aggregation of realms such as pleasant feeling gives rise to pleasant feeling, etc. What is the meaning of this? For example, a person suffering from heat is oppressed and troubled by the heat, and seeks snow, cold mani jewels (jewels that emit cold light), etc., as well as shade. Also, for example, a person oppressed and troubled by cold seeks fire, clothing, warm water, etc., all warm touches.'

Question: 'That contact conditions feeling is not correct. Why is this? Because they arise together. What is the meaning of this? Contact and feeling arise together; because of this meaning, the statement that contact conditions feeling cannot be established, just as two horns grow together, the right horn does not cause the left horn, and the left horn does not cause the right horn. So it is here as well; therefore, feeling should arise dependent on other conditions, not contact as a condition. Moreover, if they arise together and contact can be a condition for feeling, then why cannot feeling be a condition for contact? Because feeling and contact arise in correspondence.'

Answer: 'Although they arise together, one is a cause, and one is not a cause. What is the meaning of this? There are two kinds of dharmas, although they arise together, one dharma can be the cause of the other, but the second dharma is not the cause of the first dharma, just as brightness and flame arise together, but flame is the cause of brightness, and brightness is not the cause of flame. Also, just as the sun and light, two dharmas, arise together, but the sun can be the cause of light, and light cannot be the cause of the sun. Also, just as a sprout and a shadow arise together, the sprout is the cause of the shadow, and the shadow is not the cause of the sprout. Contact is also like this; although it arises together with feeling, contact is the cause of feeling, and feeling is not the cause of contact; this doubt has been dispelled. There is also a different meaning; in this Dharma of mine, it is not contact...'

共生次第因緣。此以何義？我此法中非受與觸一時俱生。云何而生？依過去時，即與后時受法作因次第緣生。此云何知？以說一因。此以何義？以說依觸因緣生受，不說依受因緣生觸。此以何義？若此二法共俱生者，應說迭因。以是義故，說次第緣，不說一時。」

問曰：「依受緣愛，此是何因？」

答曰：「以受為因，欲取樂故而生於愛。」

問曰：「若如是者，苦不應生？」

答曰：「以求離故。」

問曰：「求樂受者見樂故求，不應求苦，以不用故。」

答曰：「雖不求苦而亦有愛，以不欲得彼苦受故，求欲離苦彼即是愛，是故苦受亦愛因緣。又樂受者欲愛因緣，苦受遠離有愛因緣。此以何義？如人有苦依苦逼惱，不知無力為殺害身，以不求苦以不求樂而愛因緣。又依無明盲故取苦，如彼渴人闇夜飲于糞和合水。此亦如是。」

問曰：「色等境界皆是愛緣，何故但說受為愛緣？」

答曰：「為樂受故求彼色等。此以何義？樂受之生必有伴侶。以是義故，於色等法皆生愛心，受為勝因非色香等，是故但說受為愛因不說色等。」

問曰：「取有何義？」

答曰：「取近染著皆名為取，求于有支及資生等一切染著，以得染著不相舍離名之為取。此有四

【現代漢語翻譯】現代漢語譯本：共生次第因緣，這是什麼意思呢？在我所說的法中，感受（受，Vedanā）和觸（觸，Sparśa）不是同時產生的。那麼它們是如何產生的呢？是依據過去的時間，與之後時間的感受之法作為因，次第相因而生。這是如何知道的呢？因為佛經中說的是『一因』。這是什麼意思呢？因為佛經中說的是依靠觸的因緣而產生感受，而不是說依靠感受的因緣而產生觸。這是什麼意思呢？如果這兩種法是共同同時產生的，就應該說是互相為因。正因為這個緣故，佛經中說的是次第緣，而不是說同時。

問：『依靠感受而產生愛（愛，Tṛṣṇā），這是什麼因緣呢？』

答：『因為以感受為因，人們爲了追求快樂而產生愛。』

問：『如果像你所說的那樣，那麼苦（苦，Duḥkha）就不應該產生了？』

答：『因為人們也尋求脫離痛苦。』

問：『追求快樂感受的人，是因為看到了快樂才去追求，不應該追求痛苦，因為痛苦是沒有用的。』

答：『雖然人們不追求痛苦，但也會有愛，因為不希望得到那痛苦的感受，所以尋求脫離痛苦，這種尋求脫離痛苦的願望就是愛，因此痛苦的感受也是愛的因緣。而且，快樂的感受是慾望之愛的因緣，遠離痛苦的感受也是愛的因緣。這是什麼意思呢？比如有人因為痛苦的逼迫惱亂，不知道自己沒有力量，以至於殺害自己的身體，這不是因為他追求痛苦，也不是因為他追求快樂，而是因為愛的因緣。還有，依靠無明（無明，Avidyā）的矇蔽而承受痛苦，就像那口渴的人在黑暗的夜晚喝下與糞便混合的水一樣。情況也是如此。』

問：『色（色，Rūpa）等境界都是愛的因緣，為什麼只說感受是愛的因緣呢？』

答：『爲了快樂的感受，人們才去追求那些色等境界。這是什麼意思呢？快樂感受的產生必然有伴隨的事物。正因為這個緣故，對於色等法都會產生愛心，感受是主要的因，而不是色香等，所以只說感受是愛的因，而不說色等。』

問：『取（取，Upādāna）是什麼意思？』

答：『取就是接近和染著，都叫做取，追求有支（有支，Bhavaṅga）以及資生等一切染著，因為得到染著而不肯舍離，就叫做取。』取有四種。

【English Translation】 English version: 'Co-arising sequential conditionality. What does this mean? In my Dharma, feeling (Vedanā) and contact (Sparśa) do not arise simultaneously. How do they arise then? Based on the past time, it serves as a causal sequential condition for the feeling-dharma of the subsequent time to arise. How is this known? Because it speaks of a 'single cause.' What does this mean? Because it speaks of feeling arising dependent on the condition of contact, and does not say that contact arises dependent on the condition of feeling. What does this mean? If these two dharmas arose together simultaneously, it should be said that they are mutual causes. It is for this reason that it speaks of sequential conditionality, and not simultaneity.'

Question: 'Dependent on feeling arises craving (Tṛṣṇā), what is the cause for this?'

Answer: 'Because feeling is the cause, craving arises from the desire to grasp at pleasure.'

Question: 'If it is as you say, then suffering (Duḥkha) should not arise?'

Answer: 'Because one also seeks to be apart from it.'

Question: 'One who seeks pleasant feeling seeks it because they see pleasure, they should not seek suffering, because suffering is useless.'

Answer: 'Although one does not seek suffering, craving still exists, because one does not wish to obtain that suffering feeling, and seeks to be apart from suffering; that desire to be apart from suffering is craving, therefore suffering feeling is also a condition for craving. Furthermore, pleasant feeling is a condition for desire-craving, and being apart from suffering feeling is a condition for craving. What does this mean? For example, a person who is oppressed and troubled by suffering, not knowing that they are powerless, may kill their own body; this is not because they seek suffering, nor because they seek pleasure, but because of the condition of craving. Also, relying on the blindness of ignorance (Avidyā), one takes suffering, like a thirsty person drinking water mixed with feces in the dark night. It is also like this.'

Question: 'Sense objects such as form (Rūpa) are all conditions for craving, why is it only said that feeling is a condition for craving?'

Answer: 'It is for the sake of pleasant feeling that one seeks those sense objects such as form. What does this mean? The arising of pleasant feeling necessarily has companions. It is for this reason that craving arises for all dharmas such as form; feeling is the superior cause, not form, smell, etc., therefore it is only said that feeling is a cause for craving, and not form, etc.'

Question: 'What is the meaning of grasping (Upādāna)?'

Answer: 'Grasping is proximity and attachment, both are called grasping; seeking all attachments to the constituents of existence (Bhavaṅga) and the necessities of life, because one obtains attachment and is unwilling to part with it, this is called grasping.' There are four kinds of grasping.

種。何者為四？欲取、見取、戒取、我取。又欲取者，貪於五欲境界功德。戒取觸者，謂以持戒取三種見：見、取身見及以我見。又執著我，名為我取。彼人著我為我求樂，是故求彼五欲境界求諸天樂，或取欲見諸天苦行如是等法，是名見取。若已求得五欲境界貪著彼法，是名欲取。著未來世欲境界因，不能遠離五欲境界。如是持戒，是名戒取。又著己身隨順二邊，是名見取。此義云何？若墮斷邊，即便堅著五欲境界，是名欲取。若墮常邊，貪著五欲為勝生處，如是持戒是名戒取。」

問曰：「愛緣取者此是何因？」

答曰：「不足愛故更求增長，如飲鹹水轉增長渴。又依愛故有四種取。此以何義？依愛緣故求于現在五欲境界，如經中說依愛因緣求于諸欲是名欲取。又依愛故求未來世五欲境界，為彼愛故起于持戒是名戒取。以彼但求五欲境界，若以求得五欲境界，不欲舍離求諸天故，好日祭祀是我所欲，如是著我名為我取。是名依愛因緣于取。」

問曰：「以何等愛、緣何等取？」

答曰：「欲愛慾取，有愛能取；戒取、我取，離有支愛能取見取。又復眾生我愛見取、生愛戒取、受愛慾取，於一切取貪著見取。又四取中欲取、戒取二取是愛，餘二以為無明根本。」

問曰：「有義云何

【現代漢語翻譯】現代漢語譯本『取』是什麼？有四種：欲取（kāma-upādāna，對慾望的執取）、見取（dṛṣṭi-upādāna，對錯誤的見解的執取）、戒取（śīla-vrata-upādāna，對戒律和苦行的執取）、我取（ātma-upādāna，對自我的執取）。欲取，是指貪戀五欲（pañca kāmaguṇāḥ，色、聲、香、味、觸）境界的功德。戒取觸，是指以持戒而產生三種見解：見（dṛṣṭi，邪見）、取身見（satkāya-dṛṣṭi，認為五蘊和合的身體是真實存在的見解）以及我見（ātma-dṛṣṭi，認為有『我』存在的見解）。又執著于『我』，名為我取。那人執著于『我』，爲了『我』而尋求快樂，因此尋求那五欲境界，尋求諸天之樂，或者採取欲界諸天的苦行等法，這叫做見取。如果已經求得五欲境界，貪戀執著那些法，這叫做欲取。執著于未來世的慾望境界之因，不能遠離五欲境界。像這樣持戒，這叫做戒取。又執著于自己的身體，隨順於斷常二邊，這叫做見取。這道理是什麼呢？如果墮入斷見邊，就堅決執著於五欲境界，這叫做欲取。如果墮入常見邊，貪戀五欲作為殊勝的生處，像這樣持戒，這叫做戒取。』問：『愛緣取，這是什麼原因？』答：『因為愛不足夠，所以更尋求增長，就像喝鹹水反而更加口渴一樣。又因為依賴愛，所以有四種取。這是什麼意思呢？因為依賴愛的原因，所以尋求現在的五欲境界，如經中所說，依賴愛的因緣而尋求諸欲，這叫做欲取。又因為依賴愛的原因，尋求未來世的五欲境界，爲了那愛的原因而開始持戒，這叫做戒取。因為他們只尋求五欲境界，如果已經求得五欲境界，不想要舍離，爲了尋求諸天之樂的緣故，認為好日子祭祀是我所想要的，像這樣執著于『我』，名為我取。這叫做依賴愛的原因而產生取。』問：『以什麼樣的愛，緣什麼樣的取？』答：『欲愛（kāma-taṇhā，對慾望的渴愛）緣欲取，有愛（bhava-taṇhā，對存在的渴愛）能取戒取、我取，離有支愛（bhava-taṇhā，對存在的渴愛）能取見取。又眾生我愛見取、生愛戒取、受愛慾取，於一切取貪著見取。又四取中欲取、戒取二取是愛，其餘二取以無明（avidyā，對事物真相的無知）為根本。』問：『有義是什麼？』

【English Translation】 English version What are the 『graspings』 (upādāna)? There are four: grasping at sensual pleasures (kāma-upādāna), grasping at views (dṛṣṭi-upādāna), grasping at rules and vows (śīla-vrata-upādāna), and grasping at a self (ātma-upādāna). Grasping at sensual pleasures means being greedy for the merits of the five sense objects (pañca kāmaguṇāḥ). Grasping at rules and vows touches on holding to three kinds of views through observing precepts: views (dṛṣṭi), grasping at the view of a self (satkāya-dṛṣṭi) and the view of 『I』 (ātma-dṛṣṭi). Furthermore, clinging to 『I』 is called grasping at a self. That person clings to 『I』, seeking pleasure for 『I』, therefore seeking those five sense objects, seeking the pleasures of the heavens, or adopting the ascetic practices of the heavens in the desire realm, and so on; this is called grasping at views. If one has already obtained the objects of the five senses and clings to those things, this is called grasping at sensual pleasures. Clinging to the cause of future sensual pleasures, unable to distance oneself from the objects of the five senses. Holding precepts in this way is called grasping at rules and vows. Furthermore, clinging to one's own body, conforming to the two extremes of eternalism and annihilationism, is called grasping at views. What is the meaning of this? If one falls into the extreme of annihilationism, then one firmly clings to the objects of the five senses; this is called grasping at sensual pleasures. If one falls into the extreme of eternalism, greedily clinging to the five senses as a superior place of birth, holding precepts in this way is called grasping at rules and vows.』 Question: 『What is the cause of grasping arising from craving?』 Answer: 『Because craving is not enough, one seeks to increase it further, like drinking salty water only increases thirst. Furthermore, because of reliance on craving, there are four kinds of grasping. What does this mean? Because of reliance on craving, one seeks the present objects of the five senses, as the sutras say, seeking desires because of the condition of craving; this is called grasping at sensual pleasures. Furthermore, because of reliance on craving, one seeks the objects of the five senses in future lives, and begins to observe precepts for the sake of that craving; this is called grasping at rules and vows. Because they only seek the objects of the five senses, and if they have already obtained the objects of the five senses, they do not want to give them up, and because they seek the pleasures of the heavens, they think that offering sacrifices on auspicious days is what I want; clinging to 『I』 in this way is called grasping at a self. This is called grasping arising from the condition of craving.』 Question: 『With what kind of craving, does one grasp at what kind of grasping?』 Answer: 『Craving for sensual pleasures (kāma-taṇhā) conditions grasping at sensual pleasures; craving for existence (bhava-taṇhā) can grasp at rules and vows and grasping at a self; apart from craving for existence (bhava-taṇhā) one can grasp at views. Furthermore, beings grasp at views with craving for self, grasp at rules and vows with craving for birth, and grasp at sensual pleasures with craving for sensation, and are greedy for grasping at views in all graspings. Furthermore, among the four graspings, grasping at sensual pleasures and grasping at rules and vows are craving, and the other two take ignorance (avidyā) as their root.』 Question: 『What is the meaning of existence?』

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答曰：「此能生故，依此能生此，能勤修依此法故能生余法，是故名有。」

問曰：「依有緣生，此是何因？」

答曰：「依業有生，如向前說，依行有識此中亦爾，應具足說。」

問曰：「煩惱亦是生支因緣，如經中說愛因能生，何故唯說有因緣生不說取緣？」

答曰：「依勝生因故如是說。此以何義？此中唯說生法勝因。云何為勝？此是地獄、此是人、此是天。如是等此種種身業為近因而非煩惱，彼種種因復有已生、同類生中各有差別，謂家力色、長壽短壽、有病無病、受用資生一切差別。此中亦爾，業種種故，知是近因非煩惱也，是以說有因緣有生，非取因緣。」

問曰：「若有能作生因緣者。何以故說有因緣生，而不說生因緣于有？」

答曰：「以有定、不定故。此以何義？以有有支必有生支，有生支者不必有有。猶如依彼第二諦故必有初諦，而不必因有初諦故有第二諦。若不爾者，畢竟無有解脫因緣，是故說依有支因緣必有生支，非生緣有。」

問曰：「老者何義？」

答曰：「消皺力減，名之為老。有人說言：所謂老者以變異故。此義不成。何以故？以不住故。以有為行剎那不住，若有為行唸唸不住者，云何而言變異名老？又復有過，法

【現代漢語翻譯】現代漢語譯本問：』有』（bhava）是什麼意思？』答：』因為此能產生，依靠此能產生彼，能勤奮修行依靠此法，所以能產生其他法，因此名為』有』。』問：』依靠』有』（bhava）為緣而生，這又是什麼原因呢？』答：』依靠業而有生，如前面所說，依靠行而有識，這裡也是一樣，應該完整地說明。』問：』煩惱也是產生支的因緣，如經中所說，愛因能夠產生。為什麼只說』有』（bhava）因緣生，而不說』取』（upadana）緣呢？』答：』因為依靠殊勝的生因，所以這樣說。這是什麼意思呢？這裡只說產生法的殊勝之因。什麼叫做殊勝呢？這是地獄，這是人，這是天。像這樣等等，這些種種身業是近因，而不是煩惱。這些種種因，又有已生的、同類生中的各種差別，比如家世、力量、容貌、長壽短壽、有病無病、受用資生等等一切差別。這裡也是一樣，因為業有種種，所以知道這是近因，而不是煩惱。因此說』有』（bhava）因緣有生，而不是』取』（upadana）因緣。』問：』如果』有』（bhava）能夠作為產生之因緣，為什麼說』有』（bhava）因緣生，而不說生因緣于』有』（bhava）呢？』答：』因為』有』（bhava）是決定的，而生是不決定的。這是什麼意思呢？因為有』有』（bhava）支，必定有生支；而有生支，不一定有』有』（bhava）。猶如依靠彼第二諦（苦諦）的緣故，必定有初諦（集諦），而不必因為有初諦（集諦）的緣故，就有第二諦（苦諦）。如果不是這樣，那麼畢竟沒有解脫的因緣。所以說依靠』有』（bhava）支的因緣，必定有生支，而不是生緣』有』（bhava）。』問：』老』（jara）是什麼意思？』答：』消瘦、面板起皺、體力減退，名為』老』（jara）。有人說：所謂的』老』（jara），是因為變異的緣故。這個說法不成立。為什麼呢？因為不住的緣故。因為有為法剎那不住，如果有為法念念不住，怎麼能說變異叫做』老』（jara）呢？而且還有過失，法

【English Translation】 English version Question: 'What is 'bhava' (becoming)?' Answer: 'Because this can produce, relying on this, this can produce that. Because one can diligently cultivate and rely on this Dharma, it can produce other Dharmas, therefore it is called 'bhava' (becoming).' Question: 'Relying on 'bhava' (becoming) as a condition for birth, what is the cause of this?' Answer: 'Relying on karma, there is birth, as mentioned earlier. Relying on actions, there is consciousness. It is the same here, it should be fully explained.' Question: 'Afflictions are also the cause and condition for the arising of the birth link, as the sutras say that the cause of craving can give rise to birth. Why only speak of 'bhava' (becoming) as the condition for birth and not 'upadana' (grasping) as the condition?' Answer: 'Because it relies on the superior cause of birth, that is why it is said in this way. What does this mean? Here, only the superior cause of the arising of phenomena is spoken of. What is meant by superior? This is hell, this is a human, this is a heaven. Like this and so on, these various bodily karmas are the proximate cause and not afflictions. These various causes also have differences in what has already arisen and in the arising of similar kinds, such as family background, strength, appearance, longevity or short life, sickness or health, enjoyment of resources, and all kinds of differences. It is the same here, because karma is of various kinds, it is known that this is the proximate cause and not afflictions. Therefore, it is said that 'bhava' (becoming) is the condition for birth, and not 'upadana' (grasping).' Question: 'If 'bhava' (becoming) can act as the cause and condition for birth, why is it said that birth arises from the condition of 'bhava' (becoming), and not that 'bhava' (becoming) arises from the condition of birth?' Answer: 'Because 'bhava' (becoming) is definite, while birth is indefinite. What does this mean? Because if there is the 'bhava' (becoming) link, there must be the birth link; but if there is the birth link, there is not necessarily 'bhava' (becoming). It is like relying on the second noble truth (suffering), there must be the first noble truth (the origin of suffering), but it is not necessarily the case that because there is the first noble truth (the origin of suffering), there is the second noble truth (suffering). If it were not so, then there would ultimately be no cause for liberation. Therefore, it is said that relying on the condition of the 'bhava' (becoming) link, there must be the birth link, and not that 'bhava' (becoming) arises from the condition of birth.' Question: 'What is the meaning of 'jara' (old age)?' Answer: 'Emaciation, wrinkles, and diminished strength are called 'jara' (old age). Some say that what is called 'jara' (old age) is due to change. This statement is not valid. Why? Because of impermanence. Because conditioned phenomena do not remain for even a moment. If conditioned phenomena do not remain for even a thought, how can it be said that change is called 'jara' (old age)? Moreover, there is a fault, the Dharma

若變者便應第二剎那中住，法若第二剎那住者非佛法義。又復有過，言變異者舍于實體，若即前法有變異者，彼法便應即捨本體。又若彼法不變異者，則不得言有變有異。若法不捨彼本體者，亦不得言變異名老，是故不得言有轉變名為老也。先說老相，彼是老義。」

問曰：「心心數法雲何知老？」

答曰：「以見心法依止法異，所謂諸根四大損減、思惟念薄、忘失所有諸法門等，聞聲不了、見境界難，見如是等知心有老。」

問曰：「死有何義？」

答曰：「死者捨命終亡謝滅，異世去等是名為死。如是此死及先說老，此二合故名老死支。又復有言：根四大等后時損減微細難別，是名為老，破壞名死，如柯漸盡。又四大破壞是名為老，散盡名死，如朽故車破壞散盡。又於五陰隨順滅故，是名為老。滅名為死，如故舍壞。」

問曰：「生緣老死，此有何義？」

答曰：「壞彼法故得有此法，若無彼法亦無此法。此以何義？如初作瓶后時朽故。又先作瓶后時破壞。此亦如是，有眾生生，後有老死，非是不生，是故說依生緣老死。」

問曰：「若生念中即時死者，彼中雲何生緣老死？」

答曰：「命滅。此以何義？彼處有命損現前命，五陰滅故是名為老，猶如彼雨有云

【現代漢語翻譯】現代漢語譯本：如果事物會變化，那麼它應該在第二個剎那（ksana，極短的時間單位）中保持不變。如果法在第二個剎那中保持不變，那就不是佛法的真義了。此外，還有另一個問題，說變化意味著捨棄實體。如果之前的法發生了變化，那麼那個法就應該立即捨棄其本體。如果那個法沒有發生變化，那麼就不能說它有變化和差異。如果法不捨棄其本體，也不能說變化叫做衰老，所以不能說有轉變叫做衰老。之前所說的衰老之相，那就是衰老的含義。

問：『如何知道心和心所法（caitta，心理活動）會衰老？』

答：『通過觀察心法所依賴的法發生了變化，例如諸根（indriya，感覺器官）和四大（mahābhūta，地、水、火、風）衰減、思維念頭變得微弱、遺忘所有法門等等，聽聲音不清楚、見境界困難。見到這些現象，就知道心有衰老。』

問：『死亡有什麼含義？』

答：『死亡是指捨棄生命、終結、消亡、滅盡，前往異世等等，這叫做死亡。像這樣，死亡和之前所說的衰老，這兩者合在一起叫做老死支（jarā-maraṇa-aṅga，十二因緣之一）。還有一種說法：根和四大等等，在後來的時間裡衰減、變得微細難以分辨，這叫做衰老；破壞叫做死亡，就像樹木逐漸枯竭。又或者，四大破壞叫做衰老，散盡叫做死亡，就像朽壞的舊車破壞散盡。又或者，對於五陰（pañca-skandha，色、受、想、行、識）的隨順滅去，這叫做衰老；滅去叫做死亡，就像破舊的房屋倒塌。』

問：『生緣老死，這有什麼含義？』

答：『因為破壞了那個法，所以才會有這個法。如果沒有那個法，也不會有這個法。這是什麼意思呢？就像最初製作了瓶子，後來朽壞了。又像先製作了瓶子，後來破壞了。這也是一樣，有了眾生的出生，後來才有衰老和死亡，而不是沒有出生，所以說依生緣老死。』

問：『如果生念中即時死亡，那麼其中如何有生緣老死？』

答：『是命的滅去。這是什麼意思呢？在那個地方有生命的損減，現前的生命，五陰滅去，所以叫做衰老，猶如雨中有云。』

【English Translation】 English version: If something changes, then it should remain unchanged in the second kshana (an extremely short unit of time). If a dharma remains unchanged in the second kshana, then that is not the true meaning of the Buddha's teachings. Furthermore, there is another problem: saying 'change' means abandoning the substance. If the previous dharma has changed, then that dharma should immediately abandon its essence. If that dharma has not changed, then it cannot be said that it has change and difference. If a dharma does not abandon its essence, then it cannot be said that change is called aging, so it cannot be said that there is transformation called aging. The previously mentioned characteristic of aging, that is the meaning of aging.

Question: 'How do we know that the mind (citta) and mental factors (caitta) age?'

Answer: 'By observing that the dharmas upon which the mind depends have changed, such as the faculties (indriya, sense organs) and the four great elements (mahābhūta, earth, water, fire, wind) diminishing, thoughts becoming weak, forgetting all the dharma gates, etc., hearing sounds unclearly, seeing realms with difficulty. Seeing such phenomena, we know that the mind has aged.'

Question: 'What is the meaning of death?'

Answer: 'Death means abandoning life, ending, ceasing, extinguishing, going to another world, etc., this is called death. Like this, death and the previously mentioned aging, these two together are called the aging-and-death link (jarā-maraṇa-aṅga, one of the twelve links of dependent origination). There is also a saying: the faculties and the four great elements, etc., diminish, become subtle and difficult to distinguish at a later time, this is called aging; destruction is called death, like a tree gradually withering. Or, the destruction of the four great elements is called aging, complete dissipation is called death, like a decayed old cart breaking apart and scattering. Or, with regard to the sequential extinction of the five aggregates (pañca-skandha, form, feeling, perception, volition, consciousness), this is called aging; extinction is called death, like an old house collapsing.'

Question: 'Birth conditions aging and death, what is the meaning of this?'

Answer: 'Because that dharma is destroyed, this dharma can exist. If there is no that dharma, there will be no this dharma. What does this mean? Like a bottle that is initially made and later decays. Or like a bottle that is first made and later destroyed. It is also like this, with the birth of sentient beings, there is later aging and death, not without birth, so it is said that aging and death depend on birth.'

Question: 'If one dies immediately in the thought of birth, then how can there be aging and death conditioned by birth?'

Answer: 'It is the extinction of life. What does this mean? In that place there is the diminution of life, the present life, the five aggregates extinguish, so it is called aging, like clouds in the rain.'

故雨，無雲無雨，亦有有云而無有雨，彼處亦爾。」

問曰：「何故有為三相法中，一處唯說生為生支，一處說老以為老支？」

答曰：「隨順義故，法欲生時生能隨順，法欲滅時老支隨順。又老死支隨順壞法，生支與彼老死相違。老死二法迭共隨順。言隨順者，隨順破壞故名為老，死亦如是，是故老死合為一支，生者別支。」

問曰：「何故不說憂等為支？」

答曰：「不遍一切諸眾生故。此以何義？憂等諸法不遍三界，以是義故不說為支。」

問曰：「無明滅則行滅者，有何次第？」

答曰：「如來次第說，無明等十二因緣能生於有，以諸眾生不能識知十二因緣，墮斷見故。如來次第說無明滅余亦皆滅，以諸眾生不能見知無明因緣，墮常見故。又如先說，云何世間有以不見知十二因緣墮于無邊？以是義故，如來說云何世間滅？以不見知何等法故墮于有邊。以是義故，如來次說。如如來《迦旃延經》中說。又已說身見集諦道諦，未說身見苦諦滅諦，是故欲說。又已說染諦，未說凈諦。又已說縛諦，未說解脫諦，今欲說故，是故說言無明滅行亦滅如是等。」

問曰：「此諸因緣有于幾種？」

答曰：「略說四種。何者為四？一者、有時十二因緣；二者、剎那；三者

【現代漢語翻譯】現代漢語譯本：『就像下雨一樣，有時無雲也無雨，有時有云卻不下雨，這裡的情況也是如此。』

問：『為什麼在有為三相法（有為法的三種相狀）中，有時只說生是生支（產生的原因），有時卻說老是老支（衰老的原因）？』

答：『這是爲了隨順其意義。當法要產生時，生能夠隨順；當法要滅亡時，老支能夠隨順。而且，老死支（衰老和死亡的原因）隨順於壞法（導致事物敗壞的法），生支與老死支相反。老和死這兩種法互相隨順。所謂隨順，就是隨順於破壞，因此稱為老，死也是如此，所以老死合為一個支，生則作為單獨的一個支。』

問：『為什麼不說憂愁等作為支？』

答：『因為憂愁等不普遍存在於一切眾生之中。這是什麼意思呢？憂愁等法不遍及三界（欲界、色界、無色界），因為這個原因，所以不說它們作為支。』

問：『如果無明（avidya）滅盡，那麼行（samskara）也會滅盡，這有什麼次第（paticcasamuppada）關係？』

答：『如來（Tathagata）按照次第來說，無明等十二因緣（dvadasanga）能夠產生有（bhava），因為眾生不能認識瞭解十二因緣，所以會墮入斷見（ucchedaditthi）。如來按照次第說無明滅盡，其餘的也都會滅盡，因為眾生不能認識瞭解無明的原因，所以會墮入常見（sassataditthi）。又如先前所說，為什麼世間會存在，因為不瞭解十二因緣而墮入無邊（antananta）？因為這個原因，如來說世間如何滅盡？因為不瞭解什麼法而墮入有邊（santa）。因為這個原因，如來按照次第來說。就像如來在《迦旃延經》（Kaccayanagotta Sutta）中所說的那樣。而且已經說了身見（sakkayaditthi）的集諦（samudaya satya）和道諦（magga satya），還沒有說身見的苦諦（dukkha satya）和滅諦（nirodha satya），所以想要說。而且已經說了染諦（導致染污的真理），還沒有說凈諦（導致清凈的真理）。而且已經說了縛諦（導致束縛的真理），還沒有說解脫諦（導致解脫的真理），現在想要說，所以說無明滅盡，行也滅盡等等。』

問：『這些因緣（hetu）有多少種？』

答：『簡略地說有四種。哪四種？第一種，有時十二因緣；第二種，剎那（ksana）；第三種，……』

【English Translation】 English version: 『Just like rain, sometimes there are no clouds and no rain, and sometimes there are clouds but no rain. It is the same here.』

Question: 『Why is it that in the three characteristics of conditioned phenomena (the three marks of existence), sometimes only birth is said to be the cause of birth, and sometimes old age is said to be the cause of old age?』

Answer: 『This is to accord with the meaning. When a phenomenon is about to arise, birth can accord with it; when a phenomenon is about to cease, old age can accord with it. Moreover, the causes of old age and death accord with destructive phenomena, while the cause of birth is contrary to old age and death. Old age and death mutually accord with each other. What is meant by 『accord』 is that they accord with destruction, hence they are called old age, and death is the same. Therefore, old age and death are combined into one cause, while birth is a separate cause.』

Question: 『Why are sorrow and the like not mentioned as causes?』

Answer: 『Because sorrow and the like are not universal to all beings. What does this mean? Phenomena such as sorrow do not pervade the three realms (kama-dhatu, rupa-dhatu, arupa-dhatu), and for this reason, they are not mentioned as causes.』

Question: 『If ignorance (avidya) ceases, then volitional formations (samskara) also cease, what is the sequential (paticcasamuppada) relationship?』

Answer: 『The Tathagata (Tathagata) speaks in sequence, that ignorance and the twelve links of dependent origination (dvadasanga) can produce existence (bhava), because beings cannot understand the twelve links of dependent origination, they fall into annihilationism (ucchedaditthi). The Tathagata speaks in sequence that when ignorance ceases, the rest also cease, because beings cannot understand the cause of ignorance, they fall into eternalism (sassataditthi). And as previously said, why does the world exist, because not understanding the twelve links of dependent origination, they fall into infinitism (antananta)? For this reason, the Tathagata says how does the world cease? Because not understanding what phenomena, they fall into finitism (santa). For this reason, the Tathagata speaks in sequence. Just as the Tathagata said in the Kaccayanagotta Sutta (Kaccayanagotta Sutta). Moreover, the origination of suffering (samudaya satya) and the path to the cessation of suffering (magga satya) regarding self-view (sakkayaditthi) have already been spoken, but the suffering (dukkha satya) and cessation of suffering (nirodha satya) regarding self-view have not yet been spoken, so he wants to speak about them. Moreover, the truth of defilement (leading to defilement) has already been spoken, but the truth of purity (leading to purity) has not yet been spoken. Moreover, the truth of bondage (leading to bondage) has already been spoken, but the truth of liberation (leading to liberation) has not yet been spoken, now he wants to speak about them, so he says that when ignorance ceases, volitional formations also cease, and so on.』

Question: 『How many kinds of causes (hetu) are there?』

Answer: 『Briefly speaking, there are four kinds. What are the four? First, the twelve links of dependent origination at times; second, a moment (ksana); third, ...』

、次第；四者、不斷絕。時者，到時名因緣時。此以何義？無明時者，謂過去時。生煩惱者是無明時。言行時者，過去時業是名行時。言識時者，謂託生心共眷屬生是名識時。名色時者，未和合成即歌羅邏、安浮陀、枇尼堅支等，如是時中未生眼等五情諸根，六入未滿，彼時生體是名名色時。六入時者，以生眼等諸根滿足，六入諸根未能有力作彼心心數法依止，是名六入時。言觸時者，隨何等時諸根于彼心心數法能作依止，而不能作分別苦樂，亦不能作好惡諸事，未有勝行，是名觸時。言受時者，謂受苦樂分別苦樂，攝好惡事愛食非愛，欲資生等未有取力，是名受時。言愛時者，愛慾資生行非分別有無，是名愛時。言取時者，知有無分別，求如是起，是名取時。言有時者，求於此世未來世中五欲境界，追求推覓，為未來生起種種業，是名有時。言生時者，此生已退，即次後生所託生處，是名生時。老死時者，自此以後破壞諸根，名老死時。

「言剎那者，名色等支名為剎那，以一念中具足一切十二有支。此義云何？如人依止貪心殺生，彼處所有迷愚癡等名為無明；彼處所有相應思心是名為行；彼處所有相應意法是名為識；彼處所有共識生法相等，四大及依四大所生四塵，如是等法名為名色；彼處所有依入作業而

【現代漢語翻譯】現代漢語譯本次第；四者、不斷絕。時者，到時名為因緣時。此以何義？無明時者，謂過去時。生煩惱者是無明時。言行時者，過去時業是名行時。言識時者，謂託生心共眷屬生是名識時。名色時者，未和合成即歌羅邏(Kalala，受精卵)、安浮陀(Arbuda，凝滑位)、枇尼堅支(Peshin，肉芽位)等，如是時中未生眼等五情諸根，六入未滿，彼時生體是名名色時。六入時者，以生眼等諸根滿足，六入諸根未能有力作彼心心數法依止，是名六入時。言觸時者，隨何等時諸根于彼心心數法能作依止，而不能作分別苦樂，亦不能作好惡諸事，未有勝行，是名觸時。言受時者，謂受苦樂分別苦樂，攝好惡事愛食非愛，欲資生等未有取力，是名受時。言愛時者，愛慾資生行非分別有無，是名愛時。言取時者，知有無分別，求如是起，是名取時。言有時者，求於此世未來世中五欲境界，追求推覓，為未來生起種種業，是名有時。言生時者，此生已退，即次後生所託生處，是名生時。老死時者，自此以後破壞諸根，名老死時。

『言剎那者』，名色等支名為剎那，以一念中具足一切十二有支。此義云何？如人依止貪心殺生，彼處所有迷愚癡等名為無明；彼處所有相應思心是名為行；彼處所有相應意法是名為識；彼處所有共識生法相等，四大及依四大所生四塵，如是等法名為名色；彼處所有依入作業而

【English Translation】 English version Succession; fourth, non-interruption. 'Time' means the time when conditions are met. What does this mean? 'Ignorance-time' refers to the past. The arising of afflictions is the time of ignorance. 'Action-time' refers to past karma. 'Consciousness-time' refers to the mind taking rebirth along with its retinue. 'Name-and-form-time' refers to the state before integration, such as Kalala (受精卵, fertilized egg), Arbuda (凝滑位, gelatinous stage), Peshin (肉芽位, fleshy bud stage), etc. In this state, the five sense organs such as the eyes have not yet arisen, and the six entrances are not yet complete. The body at that time is called 'name-and-form-time'. 'Six-entrances-time' refers to when the sense organs such as the eyes are fully developed, but the six entrances are not yet powerful enough to serve as a basis for mental and mental factors. This is called 'six-entrances-time'. 'Contact-time' refers to when the sense organs can serve as a basis for mental and mental factors, but cannot distinguish between suffering and pleasure, nor between good and evil, and there is no superior practice. This is called 'contact-time'. 'Feeling-time' refers to experiencing suffering and pleasure, distinguishing between suffering and pleasure, engaging in good and evil, desiring sustenance, etc., but without the power of grasping. This is called 'feeling-time'. 'Craving-time' refers to craving for sustenance, acting without distinguishing between existence and non-existence. This is called 'craving-time'. 'Grasping-time' refers to knowing the difference between existence and non-existence, seeking and arising accordingly. This is called 'grasping-time'. 'Becoming-time' refers to seeking the objects of the five desires in this life and future lives, pursuing and searching, and creating various karmas for future rebirths. This is called 'becoming-time'. 'Birth-time' refers to the place of rebirth after this life has ended, where the next rebirth will take place. This is called 'birth-time'. 'Old-age-and-death-time' refers to the destruction of the sense organs from this point onward. This is called 'old-age-and-death-time'.

'Moment' refers to the constituents of name and form as a moment, because all twelve links of dependent origination are complete in a single thought. What does this mean? For example, when a person kills out of greed, the delusion and ignorance present there are called ignorance; the corresponding thought is called action; the corresponding mental phenomena are called consciousness; the co-arising phenomena with consciousness, such as the four great elements and the four dusts derived from them, are called name and form; the activity based on the entrances is

非離入名為六入；彼處所有相應對法，是名為觸；彼處所有相應覺者，是名為受；彼處所有相應貪心，是名為愛；彼處所有不捨愛心，是名為取；彼處所有身口意業，是名為有；彼處所有如是等法所起之法，是名為生；彼處所有諸法變異，是名為老；彼處所有諸法散滅，是名為死。

「有次第者，無始義故。此以何義？以彼因果不斷絕故，以是義故不知其始。

「不斷絕者，以彼因因不斷絕故。此以何義？遠來義故。又復非但十二有支能生因緣，以彼一切有為諸法名為因緣。」

問曰：「深心等法有何次第？」

答曰：「以成就一切勝功德故，以一切法中不失菩提心以為根本故。此以何義？于諸菩薩摩訶薩修行功德中，說彼深心以為根本，以諸菩薩成就深心，以為不失菩提心因。如深心，諸行亦爾，自然為欲利益一切眾生修行，是以如來為欲示現如實修行次第義故，說深心后次說行心。

「又以菩薩成就深心、成就行心，然後於他利益修行，為欲示現如是勝義，說修行后次說成就舍心。又以菩薩持戒佈施等如實修行相迴向勝法，依如是義示現修行助菩薩道，是故次說成就回向。又從持戒乃至迴向非定善根，次欲示現勝三昧法，欲令眾生住慈悲等諸善根中。以是義故，說迴向后次說成就

【現代漢語翻譯】現代漢語譯本：不涉及分離和進入的，稱為六入（指眼、耳、鼻、舌、身、意六種感覺器官）；在這些地方所有相應的對境，稱為觸（指感覺器官與外境的接觸）；在這些地方所有相應的感受，稱為受（指接觸后產生的感受）；在這些地方所有相應的貪戀之心，稱為愛（指對感受的貪戀）；在這些地方所有不捨棄貪愛之心，稱為取（指執取貪愛）；在這些地方所有身、口、意所造的業，稱為有（指導致未來果報的行為）；在這些地方所有由這些法所產生的法，稱為生（指新的生命產生）；在這些地方所有諸法的變異，稱為老（指生命的變化衰老）；在這些地方所有諸法的散滅，稱為死（指生命的終結）。

『有次第』，是因為『無始』的緣故。這是什麼意思呢？因為因果相續不斷絕，因此無法知道它的起始。

『不斷絕』，是因為因的因相續不斷絕。這是什麼意思呢？因為它是從久遠以來就存在的。而且不僅僅是十二有支能夠產生因緣，所有有為法都可以稱為因緣。

問：深心等法有什麼次第呢？

答：因為成就一切殊勝功德，因為在一切法中不失去菩提心作為根本。這是什麼意思呢？在諸菩薩摩訶薩修行功德中，說深心是根本，因為諸菩薩成就深心，是不失去菩提心的原因。如同深心一樣，諸行也是如此，自然而然地想要利益一切眾生而修行，因此如來爲了示現如實修行的次第，所以在深心之後接著說行心。

又因為菩薩成就深心、成就行心，然後為他人利益而修行，爲了示現這樣的殊勝意義，所以在修行之後接著說成就舍心。又因為菩薩以持戒、佈施等如實修行的功德迴向殊勝之法，依據這樣的意義示現修行有助於菩薩道，所以接著說成就回向。又因為從持戒乃至迴向並非是固定的善根，接著想要示現殊勝的三昧法，想要令眾生安住于慈悲等諸善根中。因為這個緣故，所以在迴向之後接著說成就三昧。

【English Translation】 English version: 'Non-separation and entry' is called the Six Entrances (referring to the six sense organs: eyes, ears, nose, tongue, body, and mind); all corresponding objects in those places are called Contact (referring to the contact between sense organs and external objects); all corresponding sensations in those places are called Feeling (referring to the sensations arising from contact); all corresponding craving minds in those places are called Love (referring to the craving for sensations); all non-abandoning of loving minds in those places is called Grasping (referring to the clinging to craving); all actions of body, speech, and mind in those places are called Existence (referring to actions that lead to future consequences); all phenomena arising from these dharmas in those places are called Birth (referring to the arising of new life); all changes of dharmas in those places are called Aging (referring to the changes and aging of life); all disintegration of dharmas in those places is called Death (referring to the end of life).

'Having order' is because of 'beginninglessness'. What does this mean? Because the cause and effect continue without interruption, therefore its beginning cannot be known.

'Uninterrupted' is because the cause of the cause continues without interruption. What does this mean? Because it has existed since a long time ago. Moreover, it is not only the twelve links of dependent origination that can produce causes and conditions; all conditioned dharmas can be called causes and conditions.

Question: What is the order of profound mind and other dharmas?

Answer: Because of accomplishing all excellent merits, because of not losing the Bodhi mind as the root in all dharmas. What does this mean? Among the merits of practice of all Bodhisattva Mahasattvas, profound mind is said to be the root, because the Bodhisattvas who accomplish profound mind are the cause of not losing the Bodhi mind. Just like profound mind, so are all actions, naturally wanting to benefit all sentient beings through practice. Therefore, the Tathagata, in order to show the order of true practice, speaks of the mind of action after the profound mind.

Furthermore, because Bodhisattvas accomplish profound mind and accomplish the mind of action, and then practice for the benefit of others, in order to show such excellent meaning, the mind of renunciation is spoken of after practice. Also, because Bodhisattvas dedicate the merits of true practice such as upholding precepts and giving to excellent dharmas, based on this meaning, it is shown that practice helps the Bodhisattva path, so the accomplishment of dedication is spoken of next. Also, because from upholding precepts to dedication are not fixed roots of goodness, next, the excellent Samadhi dharma is to be shown, wanting to cause sentient beings to abide in roots of goodness such as loving-kindness and compassion. For this reason, the accomplishment of Samadhi is spoken of after dedication.

大慈悲等，已置定法妙樂善根，為欲離彼貪著心故，說慈悲后次說方便，以有方便故有智慧明見諸法。以是義故，不墮聲聞辟支佛地入菩薩位，是故如來說方便后次說成就般若波羅蜜。

「又復略說成就深心乃至方便，示現成就助道功德，究竟成就般若波羅蜜者，示現成就助道智慧。

「又成就深心乃至方便，示現成就菩提功德道，究竟成就般若波羅蜜，示現成就菩提智慧道。

「又成就深心乃至迴向，示現成就戒身，慈悲二法示現成就定身，方便般若示現成就慧身。

「又成就深心即是示現成就直心，自餘七句示現成就修行。

「又成就深心、成就行心示現戒家；成就舍心成就回向，示現施家；成就大慈成就大悲，示現滅家；成就方便成就般若波羅蜜，示現智家。如是有礙無礙等一切諸法，諸餘一切修多羅中廣說應知。此修多羅依諸菩薩摩訶薩學戒義說，如是諸菩薩摩訶薩八萬四千無量無邊諸法門等，皆應類知。」

彌勒菩薩所問經論卷第九

此經舊為六卷。《開元錄》作五卷，子注或七卷、或十卷。據此，今開初卷為二，總為七卷。即釋《大寶積經．第四十一會》是也。

【現代漢語翻譯】現代漢語譯本大慈大悲等等，已經安置了決定的佛法、微妙的快樂和善良的根本，爲了想要遠離那些貪婪執著的心，所以在說了慈悲之後接著說方便（Upaya，善巧方便），因為有了方便的緣故，才會有智慧，明瞭地見到諸法（Dharma，佛法）。因為這個緣故，不會墮入聲聞（Śrāvaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨覺佛）的境界，進入菩薩（Bodhisattva，立志成佛的修行者）的位次，所以如來（Tathāgata，佛的稱號之一）在說了方便之後接著說成就般若波羅蜜（Prajñāpāramitā，智慧到彼岸）。『又進一步概括地說，成就深心乃至方便，是示現成就助道的功德，究竟成就般若波羅蜜，是示現成就助道的智慧。『又成就深心乃至方便，是示現成就菩提（Bodhi，覺悟）功德道，究竟成就般若波羅蜜，是示現成就菩提智慧道。『又成就深心乃至迴向（Parināmanā，將功德迴向給眾生），是示現成就戒身，慈悲二法是示現成就定身，方便般若是示現成就慧身。『又成就深心就是示現成就直心，其餘七句是示現成就修行。『又成就深心、成就行心是示現戒家；成就舍心、成就回向，是示現施家；成就大慈、成就大悲，是示現滅家；成就方便、成就般若波羅蜜，是示現智家。像這樣有障礙和無障礙等等一切諸法，在其他一切修多羅（Sūtra，佛經）中廣泛地解說，應該知道。這部修多羅是依據諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）學習戒律的意義而說的，像這樣諸位菩薩摩訶薩八萬四千無量無邊的諸法門等等，都應該依此類推來理解。』《彌勒菩薩所問經論》卷第九這部經舊時為六卷。《開元錄》記載為五卷，子注或者為七卷、或者為十卷。根據這些，現在將最初的卷分為二，總共為七卷。也就是解釋《大寶積經．第四十一會》。

【English Translation】 English version Great compassion and the like have established the definite Dharma (law, teaching), the subtle joy, and the roots of goodness. In order to separate from those greedy and attached minds, after speaking of compassion, convenience (Upaya, skillful means) is spoken of next. Because there is convenience, there is wisdom to clearly see all Dharmas (teachings). Because of this meaning, one does not fall into the realm of Śrāvakas (listeners, disciples who practice by hearing the Dharma) and Pratyekabuddhas (solitary Buddhas), but enters the position of Bodhisattvas (beings who aspire to Buddhahood). Therefore, the Tathāgata (one of the titles of the Buddha) speaks of the perfection of Prajñāpāramitā (perfection of wisdom) after speaking of convenience. 『Furthermore, to briefly say that accomplishing profound mind and even convenience demonstrates the accomplishment of the merits of aiding the path. Ultimately accomplishing Prajñāpāramitā demonstrates the accomplishment of the wisdom of aiding the path.』『Furthermore, accomplishing profound mind and even convenience demonstrates the accomplishment of the path of Bodhi (enlightenment) merits. Ultimately accomplishing Prajñāpāramitā demonstrates the accomplishment of the path of Bodhi wisdom.』『Furthermore, accomplishing profound mind and even dedication (Parināmanā, transferring merit to all beings) demonstrates the accomplishment of the body of precepts. The two Dharmas of compassion demonstrate the accomplishment of the body of Samadhi (meditative concentration). Convenience and Prajñā (wisdom) demonstrate the accomplishment of the body of wisdom.』『Furthermore, accomplishing profound mind is demonstrating the accomplishment of straightforward mind. The remaining seven sentences demonstrate the accomplishment of practice.』『Furthermore, accomplishing profound mind and accomplishing the mind of practice demonstrate the family of precepts. Accomplishing the mind of giving and accomplishing dedication demonstrate the family of generosity. Accomplishing great compassion and accomplishing great pity demonstrate the family of cessation. Accomplishing convenience and accomplishing Prajñāpāramitā demonstrate the family of wisdom. Like this, all Dharmas, such as those with and without obstacles, should be known as explained extensively in all other Sutras (Buddhist scriptures). This Sutra is spoken according to the meaning of the precepts learned by all Bodhisattva-mahāsattvas (great Bodhisattvas). All the eighty-four thousand immeasurable and boundless Dharma gates of these Bodhisattva-mahāsattvas should be understood by analogy.』 The Ninth Scroll of the Sutra Treatise Questioned by Maitreya Bodhisattva This Sutra was formerly six scrolls. The Kaiyuan Record records it as five scrolls, and the sub-commentaries are either seven or ten scrolls. According to these, the initial scroll is now divided into two, making a total of seven scrolls. This is an explanation of the Forty-first Assembly of the Mahāratnakūṭa Sūtra.