English
English version Offering to the six directions through causes and conditions. Good man! If there were a fixed 'nature' (referring to the inherent nature of beings), then there would be no initial aspiration or regressive mind; it is because of the causes and conditions of immeasurable good deeds that the arising of Bodhicitta (the mind of enlightenment) is called Bodhisattva 'nature'. 'Good man! Some beings follow external paths, and because they dislike the inverted and confused teachings of external scriptures, they arouse Bodhicitta; or some beings dwell in quiet places, and due to internal good causes and conditions, they arouse Bodhicitta; or some beings observe the faults of birth and death, and arouse Bodhicitta; or some beings, seeing evil and hearing evil, arouse Bodhicitta; or some beings deeply know their own greed, hatred, ignorance, stinginess, and jealousy, and arouse Bodhicitta in order to rebuke these thoughts; or some beings see various externalist five-penetration (five supernormal powers) immortals, and arouse Bodhicitta; or some beings want to know whether the world is finite or infinite, and arouse Bodhicitta; or some beings see or hear the inconceivable qualities of the Tathagata (the thus-gone one, Buddha), and arouse Bodhicitta; or some beings arouse Bodhicitta because they give rise to compassion; or some beings arouse Bodhicitta because they love sentient beings.' 'Good man! The mind of Bodhi (enlightenment) generally has three types: namely, lower, middle, and upper. If it is said that sentient beings have a fixed 'nature', how can it be said that there are three types? The lower mind of sentient beings can be transformed into a middle mind, the middle mind can be transformed into an upper mind, the upper mind can be transformed into a middle mind, and the middle mind can be transformed into a lower mind. Sentient beings diligently cultivate immeasurable good dharmas, so they can progress upwards; if they do not diligently cultivate, they will regress downwards. If one cultivates well and progresses, it is called non-regression; if one does not cultivate and progress, it is called regression. At all times, constantly cultivating good for all boundless sentient beings is called non-regression; if it is not like this, it is called regression, and such a Bodhisattva will have a regressive mind and a fearful mind. If at all times one cultivates good dharmas for all sentient beings, one will attain non-regression, therefore I predict that he will soon attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).' 'Good man! These three types of Bodhi mind do not have a fixed 'nature'; if there were a fixed 'nature', then those who have already aroused the mind of a Sravaka (hearer, disciple) or Pratyekabuddha (solitary Buddha) would not be able to arouse the mind of Bodhi. Good man! Just as the Sangha (community of monks) does not have a fixed 'nature', these three 'natures' are also like this. If someone says --------------------------------------------------------------------------------
Chinese
言定有性者，是名外道。何以故？诸外道等无因果故，如自在天非因非果。 “善男子！或有人说菩萨之性，譬如石中定有金性，以巧方便因缘发故，得为金用；菩萨之性亦如是者，是梵志说。何以故？梵志等常言尼拘陀子有尼拘陀树，眼有火石，是故梵志无因无果，因即是果，果即是因。尼拘陀子具足而有尼拘陀树，当知即是梵志因果。是义不然。何以故？因细果粗故。若言眼中定有火者，眼则被烧；眼若被烧，云何能见？眼中有石，石则遮眼；眼若有遮，复云何见？善男子！如梵志说：有即是有，无即是无；无则不生，有不应灭。若言石中有金性者，金不说性，性不说金。善男子！因缘故则有和合，缘和合故本无后有，如梵志言无即永无。是义云何？金合水银，金则灭坏，若言有，不应灭。是义云何？若说众生有菩萨性，是名外道，不名佛道。善男子！譬如和合石因缘故而有金用，菩萨之性，亦复如是。众生有思，名为欲心，以如是欲，善业因缘发菩提心，是则名为菩萨性也。善男子！譬如众生先无菩提后乃方有，性亦如是先无后有，是故不可说言定有。 “善男子！求大智慧，故名菩萨；欲知一切法真实故、大庄严故、心坚固故、多度众生故、不惜身命故，是名菩萨修行大乘。善男子！菩萨有二种 现代汉语译本：如果有人断言一切事物都有其固有的自性，这就被称为外道。为什么呢？因为这些外道不承认因果关系，就像自在天（Mahesvara，印度教主神之一，被一些教派认为是宇宙的创造者和统治者）既不是因也不是果。 ‘善男子！如果有人说菩萨的自性，就像石头中一定有金子的性质一样，通过巧妙的方法和因缘的引发，就可以被用来作为金子使用；菩萨的自性也像这样，这是梵志（婆罗门）的说法。为什么呢？因为梵志等人常常说尼拘陀树的种子中就包含着尼拘陀树，眼睛里有火石，所以梵志不承认因果关系，认为因就是果，果就是因。尼拘陀树的种子完全具备了尼拘陀树的特性，应当知道这就是梵志所说的因果。这种说法是不对的。为什么呢？因为因是细微的，而果是粗大的。如果说眼睛里一定有火，那么眼睛就会被烧毁；眼睛如果被烧毁，又怎么能看见东西呢？眼睛里有石头，石头就会遮挡眼睛；眼睛如果被遮挡，又怎么能看见东西呢？善男子！就像梵志所说：‘有就是有，无就是无；无就不会产生，有就不应该灭亡。’如果说石头中有金子的性质，那么金子不会说它是性质，性质也不会说它是金子。善男子！因为因缘的缘故，才会有和合，因为缘的和合，本来没有的后来才会有，就像梵志所说‘无就是永远的无’。这种说法怎么样呢？金子和水银混合，金子就会被破坏，如果说金子是‘有’，就不应该灭亡。这种说法怎么样呢？如果说众生有菩萨的自性，这就叫做外道，不叫做佛道。善男子！譬如通过和合石头等因缘，才会有金子的作用，菩萨的自性也是这样。众生有思虑，叫做欲心，通过这样的欲望，以及善业的因缘，才能发起菩提心，这才能叫做菩萨的自性啊。善男子！譬如众生先前没有菩提，后来才会有，自性也是这样，先前没有后来才有，所以不可以断言说它一定存在。 ‘善男子！追求大智慧，所以叫做菩萨；想要知道一切法的真实性，为了伟大的庄严，为了心意的坚固，为了多多度化众生，为了不吝惜自己的身命，这就叫做菩萨修行大乘。善男子！菩萨有两种。
English
English version: To assert that things have inherent existence is called a non-Buddhist path (外道, waidao). Why? Because these non-Buddhists do not acknowledge cause and effect, like Mahesvara (自在天, Zizai tian, a Hindu deity considered by some to be the creator and ruler of the universe), who is neither a cause nor an effect. 'Good man! If someone says that the nature of a Bodhisattva is like gold inherently present in a stone, which, through skillful means and conditions, can be developed and used as gold; and that the nature of a Bodhisattva is also like this, that is what the Brahmins (梵志, Fanzhi) say. Why? Because Brahmins often say that the seed of a banyan tree (尼拘陀树, Niguta shu) contains the banyan tree, and that there is flint in the eye. Therefore, Brahmins do not acknowledge cause and effect, considering cause to be the same as effect, and effect to be the same as cause. The seed of a banyan tree fully contains the banyan tree; know that this is the cause and effect according to the Brahmins. This view is not correct. Why? Because the cause is subtle, and the effect is coarse. If it is said that there is definitely fire in the eye, then the eye would be burned; if the eye is burned, how can it see? If there is a stone in the eye, the stone would obstruct the eye; if the eye is obstructed, how can it see? Good man! As the Brahmins say: 'What exists exists, and what does not exist does not exist; what does not exist will not arise, and what exists should not perish.' If it is said that there is gold in the stone, then the gold does not say it is nature, and the nature does not say it is gold. Good man! Because of conditions, there is combination; because of the combination of conditions, what was originally non-existent later exists, like the Brahmins say, 'What does not exist is eternally non-existent.' How is this view? If gold is mixed with mercury, the gold will be destroyed; if it is said to exist, it should not perish. How is this view? If it is said that sentient beings have the nature of a Bodhisattva, this is called a non-Buddhist path, not the Buddha's path. Good man! For example, through the combination of stone and other conditions, there is the use of gold; the nature of a Bodhisattva is also like this. Sentient beings have thoughts, which are called desires; through such desires, and the conditions of good karma, the Bodhi mind is aroused; this is called the nature of a Bodhisattva. Good man! Just as sentient beings did not have Bodhi before but later have it, the nature is also like this, non-existent before but existent later; therefore, it cannot be asserted that it definitely exists. 'Good man! Seeking great wisdom is why one is called a Bodhisattva; wanting to know the true nature of all dharmas, for the sake of great adornment, for the steadfastness of mind, for the sake of liberating many sentient beings, for the sake of not cherishing one's own life, this is called a Bodhisattva practicing the Mahayana. Good man! Bodhisattvas have two kinds.' --------------------------------------------------------------------------------
Chinese
：一者、退转，二者、不退。已修三十二相业者，名不退转；若未能修，是名为退。复有二种：一者、出家，二者、在家。出家菩萨奉持八重，具足清净，是名不退；在家菩萨奉持六重，具足清净，亦名不退。 “善男子！外道断欲所得福德，胜于欲界一切众生所有福德；须陀洹人胜于一切外道异见；斯陀含人胜于一切须陀洹果；阿那含人胜于一切斯陀含果；阿罗汉人胜于一切阿那含果；辟支佛人胜于一切阿罗汉果；在家之人发菩提心，胜于一切辟支佛果。出家之人发菩提心，此不为难，在家之人发菩提心，是乃名为不可思议。何以故？在家之人多恶因缘所缠绕故。在家之人发菩提心时，从四天王乃至阿迦腻吒诸天，皆大惊喜，作如是言：‘我今已得人天之师。’” 优婆塞戒经发菩提心品第二 善生言：“世尊！众生云何发菩提心？” “善男子！为二事故发菩提心：一者、增长寿命，二者、增长财物。复有二事：一者、为不断绝菩萨种姓，二者、为断众生罪苦烦恼。复有二事：一者、自观无量世中受大苦恼，不得利益；二者、虽有无量恒沙诸佛，悉皆不能度脱我身，我当自度。复有二事：一者、作诸善业，二者、作已不失。复有二事：一者、为胜一切人天果报，二者、为胜一切二乘果报 现代汉语译本 有两种情况：一是退转，二是不会退转。已经修习了三十二相（佛陀所具有的三十二种殊胜的身体特征）的业因的人，被称为不退转；如果未能修习，就称为退转。又有两种情况：一是出家，二是在家。出家菩萨奉持八重戒律，具足清净，这称为不退转；在家菩萨奉持六重戒律，具足清净，也称为不退转。 ‘善男子！外道（佛教以外的修行者）断除欲望所获得的福德，胜过欲界（佛教宇宙观中的一个层次，充满欲望）一切众生所有的福德；须陀洹（小乘佛教四果中的初果）胜过一切外道异见；斯陀含（小乘佛教四果中的二果）胜过一切须陀洹果；阿那含（小乘佛教四果中的三果）胜过一切斯陀含果；阿罗汉（小乘佛教四果中的四果，证得解脱者）胜过一切阿那含果；辟支佛（又称缘觉，不依师教，自己悟道的修行者）胜过一切阿罗汉果；在家之人发菩提心（立志成佛的心），胜过一切辟支佛果。出家之人发菩提心，这并不难，在家之人发菩提心，这才是不可思议。为什么呢？因为在家之人多被恶劣的因缘所缠绕。在家之人发菩提心时，从四大天王（佛教护法神）乃至阿迦腻吒天（色界天的最高层）诸天，都非常惊喜，这样说道：‘我今天已经得到了人天之师。’’ 《优婆塞戒经·发菩提心品》第二 善生（人名）问道：‘世尊！众生如何发起菩提心呢？’ ‘善男子！为了两件事而发起菩提心：一是增长寿命，二是增长财物。又有两件事：一是为不断绝菩萨（立志成佛的修行者）的种姓，二是为断除众生的罪苦烦恼。又有两件事：一是自己观察无量世中遭受巨大苦恼，没有得到利益；二是虽然有无量恒河沙数般的诸佛，都不能度脱我的身体，我应当自己度脱自己。又有两件事：一是做各种善业，二是做了之后不失去。又有两件事：一是胜过一切人天果报，二是胜过一切二乘（声闻乘和缘觉乘）果报。