English
English version: 'It is difficult to maintain a calm mind for long, like cutting water with a knife, which immediately separates and then rejoins. Holding the precept of non-anger is also like that. As for the precept against jealousy, its arising has specific times. When are those times? When seeing others gain benefits, when seeing others enjoy happiness, when seeing others have beautiful appearances, when seeing others are brave and strong, when seeing others are intelligent and wise, when seeing others cultivate merit, in short, when seeing all excellent things, then the mind arises with jealousy. Therefore, it should be known that the mind of jealousy has times when it arises. And the arising of the mind of arrogance also has times; seeing foolish people, the mind of arrogance arises; seeing ugly people, seeing unclean people, seeing poor people, in short, seeing the deaf, blind, crippled, and maimed, those with incomplete faculties, and people from remote regions, the mind of arrogance arises when seeing them. Therefore, it should be known that the precept against arrogance has times when it arises. Therefore, it is difficult for worldly people to hold the precepts of the mind; even if they勉强hold them, they often gain and forget them. Therefore, the karmic rewards of the ten virtues that worldly people cultivate, even if they can enjoy heavenly blessings, are not as good as the merits of the ten virtues cultivated by the devas (gods), which are supremely excellent in terms of light, divine power, food, and appearance; and their understanding of past lives is also like that. Therefore, it should be known that the karmic rewards of the ten virtues cultivated by the devas (gods) are superior to those of worldly people.' 'Śakra (天帝, the lord of the devas) asked: 'As you say, it is difficult for people to uphold the three precepts of the mind when practicing the ten virtues, and it is the same for the devas (gods); jealousy, anger, arrogance, and wrong views, these thoughts have never been absent, so why are their karmic rewards superior to those of worldly people?' Śṛgāla (野干, a jackal) replied: 'Although the devas (gods) also have these thoughts, they are different from worldly people. Why? Because the devas (gods) have deep merit, little suffering and much happiness, and light afflictions; worldly people have shallow merit, little happiness and much suffering, and heavy afflictions.' 'Śakra (天帝, the lord of the devas) asked: 'Since the devas (gods) have been accustomed to pleasure in the past, and their minds are coarse, like monkeys, now that they uphold the ten virtues, they are afraid that they will abandon and forget them later. What should they do when they violate the precepts?' Śṛgāla (野干, a jackal) replied: 'I have heard my teacher say that if people who practice the ten virtues violate them and commit evil deeds, they should approach virtuous and meritorious people, confess and repent of what they have done, and receive the precepts from them again. Those who practice in this way will not lose the precepts. Why? Because the ten virtuous precepts' --------------------------------------------------------------------------------
Chinese
，譬如谷苗，烦恼如草，草与正苗互共相妨，欲长苗故当除草秽，谷苗净故收实必多，谷实多故终无饥乏。’ “尔时天帝及八万诸天闻是事已，甚大欢喜，不复忧虑福尽无常受恶趣报，伏自惟曰：‘行善功德虽无苦报，然有生死不免无常，兼有他化自在天王，见人修福心怀嫉妒为作留难，忘失善道令造恶业，恶业因缘应受苦报。’白野干曰：‘修何功德常得不死，不令魔王所惑乱也？’野干答曰：‘曾闻师说，发菩提心，修菩萨业，魔王波旬不能沮坏，心不惑故，在在所生智慧明了，慧明了故常识宿命，识宿命故不起恶业，心清净故得无生法忍，无生忍故于道不退，远离生死忧恼苦患。’ “天帝白曰：‘修菩萨道，应行何法？’野干答曰：‘曾闻师说，求佛道者从元而起，先当广学诸法因缘，解因缘故信心坚固，信根力故能起精进，精进力故不起一切恶业因缘，纯善之心无放逸故智慧成就，智慧力故总摄一切三十七品助菩提道。’ “天帝问曰：‘如尊教者，三十七品其义弘深，非是粗怀卒能得了，云何得入菩萨道行？’野干答曰：‘曾闻师说，修菩萨道者先以方便调伏诸根。何谓方便？谓六波罗蜜、四无量心，是名方便调伏诸根。’ “天帝白曰：‘六波罗蜜，其义云何？唯愿说之。 现代汉语译本：‘譬如谷苗，烦恼就像杂草，杂草和谷苗互相妨碍生长，想要谷苗生长，就应当除去杂草污秽，谷苗干净了，收获的果实必定丰多，谷实多了，最终就不会有饥饿匮乏。’ ‘当时天帝（Śakra，佛教的护法神）和八万诸天听到这些话后，非常欢喜，不再忧虑福报享尽，面临无常，遭受恶趣的报应，于是暗自思忖：‘行善积德虽然没有痛苦的报应，但是有生死轮回，终究无法避免无常，加上有他化自在天王（Paranirmita-vasavartin，欲界第六天的天主），看到别人修福，心怀嫉妒，设置障碍，使人忘失善道，造作恶业，因为恶业的因缘，应当遭受苦报。’于是问白野干（Jackal，一种动物，在此处作为有智慧的象征）说：‘修习什么样的功德，才能常常不死，不被魔王（Māra，佛教中阻碍修行的恶神）所迷惑扰乱呢？’白野干回答说：‘我曾听老师说，发菩提心（bodhicitta，为利益一切众生而求成佛的心），修菩萨业（bodhisattva-caryā，菩萨的修行），魔王波旬（Māra Pāpīyas，欲界第六天的天主，也是魔王）不能够阻挠破坏，心不迷惑的缘故，无论生在哪里，智慧都光明清澈，智慧光明清澈的缘故，常常能够认识自己的宿命，认识自己宿命的缘故，就不会造作恶业，心清净的缘故，能够得到无生法忍（anutpattika-dharma-kṣānti，对诸法不生不灭的深刻体悟），得到无生法忍的缘故，在菩提道上就不会退转，远离生死忧愁苦恼。’ 天帝问道：‘修菩萨道，应当修行什么法门？’野干回答说：‘我曾听老师说，求佛道的人，应当从根本开始，首先应当广泛学习诸法因缘，了解因缘的缘故，信心就能够坚固，因为信根的力量，能够发起精进，因为精进的力量，就不会产生一切恶业的因缘，纯善的心没有放逸的缘故，智慧就能够成就，因为智慧的力量，就能够总摄一切三十七品助菩提道法（saptatriṃśad-bodhipākṣika-dharmāḥ，三十七道品，是通往菩提的三十七种修行方法）。’ 天帝问道：‘如您所教导的，三十七品道法，它的意义非常深奥，不是粗浅的心性能够一下子理解的，要怎样才能进入菩萨道修行呢？’野干回答说：‘我曾听老师说，修菩萨道的人，首先要用方便法门来调伏诸根。什么是方便法门呢？就是六波罗蜜（ṣaṭ-pāramitāḥ，布施、持戒、忍辱、精进、禅定、智慧六种到达彼岸的方法）、四无量心（catasro 'pramāṇāḥ，慈、悲、喜、舍四种广大的心），这就叫做用方便法门来调伏诸根。’ 天帝问道：‘六波罗蜜，它的意义是什么呢？希望您能为我解说。’
English
English version: ‘For example, like rice seedlings, afflictions are like weeds. Weeds and good seedlings hinder each other's growth. If you want the seedlings to grow, you should remove the weeds and filth. If the seedlings are clean, the harvest will surely be abundant. If the harvest is abundant, there will ultimately be no hunger or scarcity.’ ‘At that time, Śakra (天帝, the ruler of the Trāyastriṃśa Heaven and a protector deity in Buddhism) and eighty thousand devas (诸天, deities) heard these words and were greatly delighted. They no longer worried about their blessings running out, facing impermanence, and suffering the retribution of evil realms. They thought to themselves: ‘Although performing good deeds does not result in painful retribution, there is still the cycle of birth and death, and impermanence cannot be avoided. Moreover, there is Paranirmita-vasavartin (他化自在天王, the ruler of the Paranirmita-vasavartin Heaven), who, seeing others cultivating blessings, harbors jealousy and creates obstacles, causing them to forget the path of goodness and commit evil deeds. Because of the causes and conditions of evil deeds, they should suffer retribution.’ Then they asked Jackal (白野干, a symbol of wisdom in this context): ‘What kind of merit should we cultivate to always be immortal and not be confused or disturbed by Māra (魔王, a demon who obstructs spiritual practice in Buddhism)?’ Jackal replied: ‘I once heard my teacher say that by generating bodhicitta (菩提心, the mind of enlightenment for the benefit of all beings) and practicing the bodhisattva-caryā (菩萨业, the conduct of a bodhisattva), Māra Pāpīyas (波旬, the chief of the Māras) cannot obstruct or destroy it. Because the mind is not confused, wherever one is born, wisdom is clear and bright. Because wisdom is clear and bright, one can always recognize one's past lives. Because one recognizes one's past lives, one will not commit evil deeds. Because the mind is pure, one can attain anutpattika-dharma-kṣānti (无生法忍, the acceptance of the non-arising of all dharmas). Because one attains anutpattika-dharma-kṣānti, one will not regress on the path to enlightenment and will be far from the suffering of birth, death, worry, and affliction.’ Śakra asked: ‘What dharma should one practice to cultivate the bodhisattva path?’ Jackal replied: ‘I once heard my teacher say that those who seek the Buddha path should start from the root. First, they should widely study the causes and conditions of all dharmas. Because they understand causes and conditions, their faith will be firm. Because of the power of the root of faith, they can generate diligence. Because of the power of diligence, they will not create the causes and conditions for any evil deeds. Because the pure and good mind is without negligence, wisdom will be accomplished. Because of the power of wisdom, they can encompass all thirty-seven bodhipākṣika-dharmāḥ (三十七品助菩提道, the thirty-seven factors conducive to enlightenment).’ Śakra asked: ‘As you teach, the meaning of the thirty-seven factors is very profound and cannot be understood all at once by a shallow mind. How can one enter the bodhisattva path and practice?’ Jackal replied: ‘I once heard my teacher say that those who cultivate the bodhisattva path should first use skillful means to subdue the senses. What are skillful means? They are the ṣaṭ-pāramitāḥ (六波罗蜜, the six perfections: giving, morality, patience, diligence, concentration, and wisdom) and the catasro 'pramāṇāḥ (四无量心, the four immeasurables: loving-kindness, compassion, joy, and equanimity). These are called skillful means to subdue the senses.’ Śakra asked: ‘What is the meaning of the six pāramitās? I hope you can explain it to me.’ --------------------------------------------------------------------------------
Chinese
’野干答曰：‘第一布施，破悭贪心，无遗惜故。二者守善，不行恶故。三者遭逢恶事心能堪忍，不怀报故。四者精进修行道业，不懈退故。五者收摄其心，不邪念故。六者修习智慧，照除烦恼无明闇故。是则名为六波罗蜜。六波罗蜜方便之力，调伏诸根。复有四事，调伏诸根。何谓为四？一者慈心，二者悲心，三者喜心，四者舍心。是为四事，名无量心。’ “天帝问曰：‘云何行慈？’野干答曰：‘见苦厄人，当起慈心，为作救护，皆令得所。何谓为悲？见诸众生，无明爱故造生死业，五道受苦不能自免，是故我今不应懈怠，当勤精进修习智慧速成佛道，得佛道已，当以智慧光明照除众生无明黑闇，令见大明免众苦缚；虽未成佛，凡所施为一切善业，回施众生令得安乐，众生有罪我当代受。是名悲心。何谓为喜？若见世人修行善业求三乘果，劝助随喜；见受乐人，心亦随喜；见端政人、见勇健人、见富贵人、见智慧人、见慈心人、见孝顺人，以要言之，一切善人劝助随喜。是为喜心。何谓为舍？凡所施为一切功德，行恩于人不望现报、不望生报、不望后报。是名为舍。成就四事，名四无量心。众生无量故，慈心无量；众生无量故，悲亦无量；众生无量故，喜亦无量；众生无量故，舍亦无量。是故名为四无量 现代汉语译本 野干（一种动物，这里用作比喻）回答说：‘第一是布施（Dāna），破除悭贪之心，没有吝惜。第二是守护善行（Śīla），不做恶事。第三是遭遇恶事时能够忍耐，不怀报复之心。第四是精进修行道业，不懈怠退缩。第五是收摄内心，不起邪念。第六是修习智慧（Prajñā），照亮并消除烦恼和无明黑暗。这就是所谓的六波罗蜜（Ṣaṭpāramitā）。六波罗蜜的方便之力，可以调伏诸根。还有四件事，可以调伏诸根。什么是四件事呢？一是慈心（Maitrī），二是悲心（Karuṇā），三是喜心（Muditā），四是舍心（Upekṣā）。这四件事，称为四无量心（Caturapramāṇa）。’ 天帝（Deva）问道：‘如何行慈？’野干回答说：‘见到身处困苦厄难的人，应当生起慈心，为他们提供救助和保护，使他们都能得到妥善的安置。什么是悲？见到各种众生，因为无明和贪爱而造作生死之业，在五道（Gati）中受苦，不能自己解脱，因此我今天不应该懈怠，应当勤奋精进地修习智慧，迅速成就佛道（Buddhahood），得到佛道之后，应当用智慧的光明照亮并消除众生的无明黑暗，使他们见到光明，免除各种痛苦的束缚；即使尚未成佛，凡是所做的一切善业，都回向给众生，使他们得到安乐，众生所犯的罪过我愿意代替他们承受。这叫做悲心。什么是喜？如果见到世人修行善业，追求三乘（Triyāna）的果位，就劝勉帮助并随喜赞叹；见到享受快乐的人，内心也随之欢喜；见到相貌端正的人、见到勇敢强健的人、见到富贵的人、见到有智慧的人、见到有慈心的人、见到孝顺的人，总而言之，对一切善人都要劝勉帮助并随喜赞叹。这叫做喜心。什么是舍？凡是所做的一切功德，施恩于人，不期望得到现在的回报、不期望得到来世的回报、不期望得到将来的回报。这叫做舍。成就这四件事，就叫做四无量心。因为众生是无量的，所以慈心也是无量的；因为众生是无量的，所以悲心也是无量的；因为众生是无量的，所以喜心也是无量的；因为众生是无量的，所以舍心也是无量的。所以叫做四无量心。’