Chinese
断绝，伏所敌对疲惓等法，求一切智地心已断绝，断所敌对疲惓等法，故言降伏一切敌对。又得菩萨十种自在故，能降伏阴等四魔，故言降伏一切诸魔；以住正定聚过菩萨怨敌声闻辟支佛地，是故名为降伏怨敌。又能善知诸魔业事，故言降伏一切诸魔；得诸菩萨善净诸业，能过一切诸恶道因，故言降伏一切怨敌。又能善护所治等法诸魔怨敌，是故名为降伏一切诸魔怨敌。 “如经中佛说：‘龙王！菩萨摩诃萨成就八法故，能降伏诸魔怨敌。何等为八？所谓一者、知五阴法如幻化故；二者、离身见等一切烦恼，如实知空故；三者、如实知一切有为行，不生而生诸世间故；四者、常教化众生，常不舍离菩提心故；五者、心常坚固修行精进，而常怖畏三界故；六者、入不应入者，而常求上智为众生故；七者、常修集功德，而信无常相故；八者、常修集智慧功德，而不求声闻辟支佛智故。’” 问曰：“应说菩萨行，云何菩萨行？” 答曰：“菩萨行者，菩萨深见世间过患涅槃利益，发起智慧方便所摄大慈悲心，常为利益众生修行，是故名为行菩萨行。 “如实知一切法自体相者，知一切法如彼法相如实知故。又自体相名为相，如彼一切法自体相相，如是如实知。” 问曰：“应如是说知一切 现代汉语译本：断绝、克服所有敌对的疲惫等障碍，以求得一切智慧的境界，内心已经断绝，断除了所有敌对的疲惫等障碍，所以说降伏一切敌对。又因为获得了菩萨的十种自在，所以能够降伏五阴等四种魔，所以说降伏一切诸魔；因为安住于正定聚，超越了菩萨的怨敌——声闻、辟支佛的境界，所以被称为降伏怨敌。又因为能够清楚地了解各种魔的作为，所以说降伏一切诸魔；获得了菩萨清净的各种善业，能够超越一切恶道的因，所以说降伏一切怨敌。又因为能够很好地守护所治理的法等，免受诸魔怨敌的侵扰，所以被称为降伏一切诸魔怨敌。 ‘如经中所说：’龙王！（Nāga king）菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨）成就八种法，因此能够降伏诸魔怨敌。是哪八种呢？第一，了解五阴法（pañca-skandha，构成个体经验的五种要素：色、受、想、行、识）如幻化；第二，远离身见等一切烦恼，如实地了知空性；第三，如实地了知一切有为行，不生而生于诸世间；第四，经常教化众生，永不舍离菩提心（bodhicitta，觉悟之心）；第五，内心常怀坚固的精进修行，但又常对三界（trailokya，欲界、色界、无色界）感到怖畏；第六，进入不应进入之处，但又常为众生寻求至上的智慧；第七，经常修集功德，但又相信无常的真相；第八，经常修集智慧功德，但不追求声闻（Śrāvaka，通过听闻佛法而证悟的修行者）、辟支佛（Pratyekabuddha，独自证悟的修行者）的智慧。’ 问：‘应该说说菩萨的修行，什么是菩萨的修行呢？’ 答：‘菩萨的修行是，菩萨深刻地看到世间的过患和涅槃（nirvāṇa，解脱）的利益，发起由智慧和方便所摄的大慈悲心，经常为了利益众生而修行，所以称为行菩萨行。’ ‘如实地了知一切法的自体相，就是说，了知一切法如其法相那样如实地了知。又，自体相被称为相，如彼一切法的自体相的相，像这样如实地了知。’ 问：‘应该这样说，了知一切’
English
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，不应说知一切法自体相？”
Chinese
答曰：“为明可见、能见法不二故，是故说如实知一切法自体相。此义云何？为明诸法自体相不离诸法更有相故。” 问曰：“若尔，应如是说知诸法体，不应说知相。” 答曰：“不然。若如是说，不离向所说过。此明何义？如诸法相离诸法更有体，恐如是取，为护彼过故二种说。此明何义？即自体相离体更无相，自体与相名异义一，是故说如实知一切法自体相，不如向难所说。” 问曰：“何故名为自体相？” 答曰：“若如实知一切诸法因缘，而有无实体相。此明何义？以诸菩萨随顺出世间智慧，能如实知彼诸法体。能如实知诸法体者，以见一切有为诸行依他因缘不常不断。以是义故，不着断常虚妄执着，有无不二成就中道。如实知见诸有为行虚妄不实，以得清净心知有为行虚妄分别故，远离破戒等垢因，清净戒具足，乃至未成佛来修集善根，与一切众生乐因，令得一切种智。” 弥勒菩萨所问经论卷第二 大正藏第 26 册 No. 1525 弥勒菩萨所问经论 弥勒菩萨所问经论卷第三 后魏天竺三藏菩提流支译 问曰：“云何于诸世间心不疲惓？” 答曰：“于见道时离身见等疲惓因故。此明何 现代汉语译本 问：‘根据法相（Dharmalakṣaṇa，法的特征），不应该说要了解一切法的自体相（svabhāva-lakṣaṇa，自性特征）吗？’ 答：‘为了阐明可见之法和能见之法不是二元的，所以说如实地了解一切法的自体相。’这是什么意思呢？为了阐明诸法的自体相不离诸法，没有其他的相存在。 问：‘如果这样，应该说了解诸法的体（svabhāva，自性），不应该说了解相（lakṣaṇa，特征）。’ 答：‘不是这样的。如果这样说，就不能摆脱先前所说过的。’这阐明了什么意义呢？就像诸法之相，离开诸法还有体，恐怕会这样理解，为了避免这种过失，所以两种说法都采用。这阐明了什么意义呢？即自体相离开体就没有其他的相，自体和相，名称不同，意义相同，所以说如实地了解一切法的自体相，不像先前所提出的疑问那样。 问：‘为什么称为自体相？’ 答：‘如果如实地了解一切诸法的因缘，而有无实体之相。’这阐明了什么意义呢？因为诸菩萨随顺出世间的智慧，能够如实地了解那些诸法的体。能够如实地了解诸法体的人，因为见到一切有为诸行依他因缘，不是常也不是断。因为这个缘故，不执着于断常的虚妄执着，有和无不是二元，成就中道。如实地知见诸有为行虚妄不实，因为得到清净心，知道有为行是虚妄分别的缘故，远离破戒等垢因，清净戒具足，乃至未成佛之前，修集善根，给予一切众生快乐的因，使他们得到一切种智（sarvajñāna，一切智）。’ 《弥勒菩萨所问经论》卷第二 大正藏第 26 册 No. 1525 《弥勒菩萨所问经论》 《弥勒菩萨所问经论》卷第三 后魏天竺三藏菩提流支译 问：‘如何才能在诸世间心中不感到疲倦？’ 答：‘在见道（darśanamārga，见道）时，远离身见（satkāya-dṛṣṭi，有身见）等疲倦之因。’这阐明了什么
English
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? --------------------------------------------------------------------------------
Chinese
义？以诸凡夫取我相故，为生死等种种诸苦之所逼恼，于世间中生疲惓心。诸菩萨等见法体时，皆悉远离着我相等，是故菩萨于诸世间心不疲惓。 “又复所以于诸世间心不疲惓，以得远离五怖畏故。此明何义？以世间众生未离不活等五怖畏故，于诸世间生疲惓心。菩萨离不活等五种怖畏，以离我相等故，具足修集功德智慧，是故菩萨于诸世间心不疲惓。 “又得一味利他心故心不疲惓。此明何义？以诸菩萨依慈悲心起利他行，深心善修，犹如大海同一咸味。菩萨亦尔，为利益他一味心故，以诸菩萨利益他行即是自利，为利众生修集诸行，是故菩萨于诸世间心不疲惓。 “又以菩萨得安住心故，于诸世间心不疲惓。此明何义？以诸菩萨乃至恶道，所谓活地狱、黑绳地狱、合地狱、叫唤地狱、多波那地狱、波多波那地狱、阿鼻地狱、究究罗地狱、死尸地狱、刀林地狱、剑林地狱、劈裂地狱、安浮陀地狱、阿波波地狱、阿吒吒地狱、忧钵罗地狱、拘勿头地狱、香地狱、分陀利地狱、波头摩地狱，种种寒热受诸苦恼，及泥犁中、畜生、饿鬼、修罗、人、天互相杀害，共相食啖牵挽追求，或生或退，起于我慢嫉妒瞋恨，恩爱别离、怨憎合会、老病死等忧悲苦恼，如是种种诸苦恼相，见闻爱离利益众生，其心 现代汉语译本： ‘为什么？因为凡夫俗子执着于‘我相’（认为存在永恒不变的自我），所以被生死等各种痛苦所逼迫，在世间产生疲惫厌倦的心。而诸位菩萨在证悟法性本体时，都能远离对‘我相’的执着，因此菩萨对于世间不会感到疲惫厌倦。 ‘另外，菩萨之所以对于世间不会感到疲惫厌倦，是因为他们已经远离了五种怖畏。这是什么意思呢？因为世间的众生没有脱离不能生存等五种怖畏，所以对于世间产生疲惫厌倦的心。菩萨脱离了不能生存等五种怖畏，因为他们远离了‘我相’等执着，并且圆满地修集功德和智慧，所以菩萨对于世间不会感到疲惫厌倦。 ‘又因为菩萨获得了一心一意利益他人的心，所以不会感到疲惫厌倦。这是什么意思呢？因为诸位菩萨依凭慈悲心发起利益他人的行为，以深切的心善加修习，就像大海只有一种咸味一样。菩萨也是如此，为了利益他人而一心一意，因为诸位菩萨利益他人的行为就是利益自己，为了利益众生而修集各种行为，所以菩萨对于世间不会感到疲惫厌倦。 ‘又因为菩萨获得了安住的心，所以对于世间不会感到疲惫厌倦。这是什么意思呢？因为诸位菩萨即使身处恶道，比如活地狱、黑绳地狱、合地狱、叫唤地狱、多波那地狱、波多波那地狱、阿鼻地狱、究究罗地狱、死尸地狱、刀林地狱、剑林地狱、劈裂地狱、安浮陀地狱、阿波波地狱、阿吒吒地狱、忧钵罗地狱、拘勿头地狱、香地狱、分陀利地狱、波头摩地狱，遭受种种寒热的痛苦，以及在地狱中、畜生道、饿鬼道、修罗道、人道、天道中互相杀害，互相吞食，牵拉追逐，或生或退，生起我慢、嫉妒、嗔恨，恩爱离别、怨憎相会、衰老、疾病、死亡等忧愁悲伤的痛苦，像这样种种痛苦的景象，菩萨通过见闻，远离贪爱，利益众生，他们的心’