Chinese
问曰：“此义不然。何以故？若初地菩萨摩诃萨远离一切对治之法，得毕竟不退转阿耨多罗三藐三菩提者，以何义故，文殊师利问菩提经中说：‘初发心能过声闻地，第二行发心能过辟支佛地，第三不退发心过不定地，第四一生补处发心安住定地。’” 答曰：“彼经中依证胜进地、依远中远离所治法、依上上地说过不定地，是故此说不违彼经。此义云何？如初禅对治法。此明何义？如小乘人未来禅中断不定因欲界修道烦恼，乃至第四禅中亦说断修道烦恼，以远中远胜对治法而不相违。何以故？以对治因等故。菩萨摩诃萨亦复如是，于初地中断菩提心相违退因，谓身见等一切烦恼，以得成就深心等修行，毕竟远离退菩提心因故，乃至八地中得胜进远中远胜对治法，名为过不定地安住定地。以对治法等故、以定因故，言过不定地，义不相违。” “又言过不定地者，求佛菩提大涅槃心未断绝故，所起诸行功用疲惓名不定因，是故八地以上始言过不定地。此义云何？如彼处过苦等。此明何义？如小乘中厌过欲界苦，虽厌过欲界苦，而初禅地未过识等苦因，以未过所治法，是故如来经中说第二禅中过苦。如经中说：‘忧根何处灭？’佛言：‘初禅中灭。’又问：‘苦根何处灭？’佛言：‘二禅中 问：‘这个说法不对。为什么呢？如果初地菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨）远离一切对治之法，证得毕竟不退转阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉），那么根据什么道理，《文殊师利问菩提经》中说：‘初发心能超过声闻地（Śrāvaka-bhūmi，阿罗汉的境界），第二行发心能超过辟支佛地（Pratyekabuddha-bhūmi，缘觉的境界），第三不退发心超过不定地，第四一生补处发心安住定地。’？’ 答：‘那部经中是依据证胜进地、依据远中远离所治法、依据上上地来说超过不定地，所以这个说法不违背那部经。这个道理是什么呢？比如初禅对治法。这说明什么道理？比如小乘人未来禅中断不定因欲界修道烦恼，乃至第四禅中也说断修道烦恼，因为远中远胜对治法而不互相违背。为什么呢？因为对治因相同。菩萨摩诃萨也是这样，在初地中断菩提心相违的退因，比如身见等一切烦恼，因为得到成就深心等修行，毕竟远离退菩提心因的缘故，乃至八地中得到胜进远中远胜对治法，名为超过不定地安住定地。因为对治法相同、因为定因的缘故，说超过不定地，义理上不互相违背。’ ‘又说超过不定地，是因为求佛菩提大涅槃心没有断绝的缘故，所生起的各种行为功用疲倦叫做不定因，所以八地以上才说超过不定地。这个道理是什么呢？比如那个地方超过苦等。这说明什么道理？比如小乘中厌恶超过欲界苦，虽然厌恶超过欲界苦，但是初禅地没有超过识等苦因，因为没有超过所治法，所以如来经中说第二禅中超过苦。如经中说：‘忧根在什么地方灭？’佛说：‘在初禅中灭。’又问：‘苦根在什么地方灭？’佛说：‘在二禅中灭。’
English
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.’ --------------------------------------------------------------------------------
Chinese
灭。’又问：‘喜根何处灭？’佛言：‘三禅中灭。’又问：‘乐根何处灭？’佛言：‘四禅中灭。’如是过一切色相等厌，初禅时即过一切色等诸相，而第四禅中厌过因故，说第四禅过。菩萨摩诃萨亦复如是，于初地中已过不定地，二地已上乃至七地以来，求佛菩提大涅槃心未断绝故，所起因行疲惓功用名不定地，是故为彼未满足心不定因故，八地中说过不定地，言不相违。 “又得毕竟菩提心因缘具足和合故，言初发心过声闻地。如《法印经》中如来说言：‘弥勒！发菩提心有七种因。何等为七？一者、诸佛教化发菩提心；二者、见法欲灭发菩提心；三者、于诸众生起大慈悲发菩提心；四者、菩萨教化发菩提心；五者、因布施故发菩提心；六者、学他发菩提心；七者、闻说如来三十二相八十种好发菩提心。弥勒！诸佛教化发菩提心、见法欲灭发菩提心、于诸众生起大慈悲发菩提心，此三发心能护正法、速疾成就阿耨多罗三藐三菩提，余四发心非真菩萨，不能护持诸佛正法、速疾成就阿耨多罗三藐三菩提。’此明何义？若菩萨成就深心毕竟不退，得大悲心大勇猛力，为诸世间一切众生过箭所射，而观众生起大慈悲，摄诸善根聚集增长，故言初发心时过声闻地。第二发心过辟支佛地者，辟支佛人、胜声闻人毕竟 现代汉语译本：‘灭于何处？’又问：‘喜根（喜受的根本）何处灭？’佛言：‘三禅中灭。’又问：‘乐根（乐受的根本）何处灭？’佛言：‘四禅中灭。’像这样，要超越一切色相等令人厌恶的境界，在初禅的时候就已经超越了一切色等诸相，而第四禅中因为厌离超越了因的缘故，所以说第四禅是超越。菩萨摩诃萨也是这样，在初地中就已经超越了不定地，从二地以上乃至七地，因为求佛菩提大涅槃的心没有断绝，所以所生起的因行、疲倦的功用，就叫做不定地。因此，为了那些未满足的心和不定的因，所以在八地中说超越不定地，这样说并不矛盾。 ‘又因为得到毕竟菩提心的因缘具足和合，所以说初发心就超越了声闻地。’如《法印经》中如来说：‘弥勒（Maitreya，未来佛）！发菩提心有七种因。哪七种？一者，诸佛教化发菩提心；二者，见法欲灭发菩提心；三者，于诸众生起大慈悲发菩提心；四者，菩萨教化发菩提心；五者，因布施故发菩提心；六者，学他发菩提心；七者，闻说如来三十二相八十种好发菩提心。弥勒！诸佛教化发菩提心、见法欲灭发菩提心、于诸众生起大慈悲发菩提心，这三种发心能护持正法，迅速成就阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉），其余四种发心不是真正的菩萨，不能护持诸佛正法，迅速成就阿耨多罗三藐三菩提。’这说明什么意义呢？如果菩萨成就深心，毕竟不退转，得到大悲心和大勇猛力，为了世间一切众生被箭射中般的痛苦，而观察众生，生起大慈悲心，摄取各种善根，聚集增长，所以说初发心时就超越了声闻地。第二发心超越辟支佛地，辟支佛人胜过声闻人，毕竟
English
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 (三禅, third meditative state).' Again asked: 'Where does the root of pleasure (乐根, the root of pleasurable feeling) cease?' The Buddha said: 'It ceases in the fourth Dhyana (四禅, 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 (菩萨摩诃萨, 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 (声闻地, the stage of the Hearers).' As the Tathagata (如来, Thus Come One) said in the *Dharma Seal Sutra* (*法印经*): 'Maitreya (弥勒, 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 (阿耨多罗三藐三菩提, 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 --------------------------------------------------------------------------------
Chinese
不为他身，毕竟自为身求寂灭涅槃。若菩萨初观察法性上上观无生法忍时，未得过不定道，所有生心皆悉能过、声闻辟支佛地故，言第二发心过辟支佛地。第三发心过不定地者，于初地中离不定因得定因故，所有生心过不定地故，言第三发心过不定地。第四发心安住定地者，二地已上远离一切所治之法，是故安住毕竟定地故，言第四发心安住定地。 “又不退转阿耨多罗三藐三菩提者，所谓菩萨得离发菩提心相违法时，名不退转菩萨。如《宝女经》中说：‘宝女！菩萨摩诃萨有三十二挂碍堑路发菩提心相违之法。何等三十二？一者、求声闻乘；二者、求辟支佛乘；三者、求释梵处；四者、倚着所生净修梵行；五者、专一德本言是我所；六者、若得财宝悭贪爱吝；七者、以偏党心而施众生；八者、轻易戒禁；九者、不念道心专精之行；十者、瞋恚之事以为名闻；十一者、其心放逸；十二者、驰骋；十三者、不求博闻；十四者、不察所造；十五者、贡高自大；十六者、不能清净身口心行；十七者、不护正法；十八者、背舍师恩；十九者、不弃舍恩；二十者、离坚要法；二十一者、习诸恶友；二十二者、随诸阴种；二十三者、不勤助道；二十四者、念不善本；二十五者、所发道意无权方便；二十六者、不以殷勤咨嗟三 现代汉语译本 不是为了他人，归根结底是为了自己求得寂灭涅槃（nirvana）。如果菩萨最初观察法性，以最上乘的智慧观照无生法忍（anutpattika-dharma-kshanti）时，尚未超越不定道，那么所有生起的心念都能够超越声闻（śrāvaka）、辟支佛（pratyekabuddha）的境界，所以说第二次发心超越辟支佛的境界。第三次发心超越不定地，是因为在初地（bhūmi）中脱离了不定因，得到了定因，所以所有生起的心念都超越了不定地，所以说第三次发心超越不定地。第四次发心安住于定地，是因为二地（bhūmi）及以上远离了一切所应断除的法，因此安住于毕竟定地，所以说第四次发心安住于定地。 ‘又，不退转阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）’，是指菩萨脱离了与发起菩提心（bodhicitta）相违背的法时，称为不退转菩萨。如《宝女经》中所说：‘宝女！菩萨摩诃萨有三十二种挂碍、陷阱，是与发起菩提心相违背的法。是哪三十二种呢？一是，追求声闻乘（śrāvakayāna）；二是，追求辟支佛乘（pratyekabuddhayāna）；三是，追求生于色界、无色界天；四是，执着于所生的清净修行；五是，专注于功德，认为功德是‘我’的；六是，如果得到财宝就悭吝贪爱；七是，以偏袒的心施舍众生；八是，轻视戒律；九是，不念道心，不专精修行；十是，把嗔恚的事情当作名声；十一是，心怀放逸；十二是，心怀散乱；十三是，不求广博的知识；十四是，不审查所作所为；十五是，贡高自大；十六是，不能清净身口意三业；十七是，不守护正法；十八是，背弃师长的恩情；十九是，不舍弃恩怨；二十是，远离坚定的修行方法；二十一是，亲近各种恶友；二十二是，随顺五阴的生灭变化；二十三是，不勤奋地帮助修道；二十四是，思念不善的根本；二十五是，所发起的道意没有权巧方便；二十六是，不以殷勤的态度赞叹三宝’