Chinese
故，虽为世间苦箭所射，而于世间不生疲惓。有五种法，得知菩萨勇猛无畏。何等为五？一者、衰损败坏其心不忧；二者、成就一切诸利益法其心不喜；三者、受诸苦恼其心不戚；四者、得诸胜乐其心不欣；五者、瞋喜二相不可测知，是名菩萨勇健无畏应知。 “又不疲惓者，不着身命故。此明何义？以世间人着身命故，常为生死苦箭所射，厌背世间生疲惓心。是故菩萨乐作利益诸众生事，如实知身命故，弃而不着，为欲利益一切众生，是故菩萨于诸世间心不疲惓。菩萨能知五种法故，不着自身。何等为五？一者、知身不从过去世来；二者、知身不向未来世去；三者、知身非坚固法；四者、知身无实神我；五者、知身无实我所，是故菩萨不着自身。菩萨能知五种法故，不贪着命。何等为五？一者、依智慧活不依邪命；二者、怖畏一切诸不善法；三者、观无始世来未曾不死；四者、等共一切诸众生有；五者、不可常保。 “又不疲惓者，不着自乐故。此明何义？以诸众生着自身乐，受种种苦生疲惓心。菩萨舍自身乐、拔众生苦，是故菩萨于诸世间心不疲惓。菩萨如实知五种法不求自乐。何等为五？一者、知乐如水泡；二者、知乐败坏时苦；三者、得世间方便，以诸菩萨依善知识听闻正法，系念思惟以为根本 现代汉语译本：因此，即使被世间的痛苦之箭射中，对于世间也不会感到疲惫厌倦。有五种法，可以得知菩萨的勇猛无畏。是哪五种呢？第一，衰损败坏时内心不忧愁；第二，成就一切利益之法时内心不欢喜；第三，遭受各种苦恼时内心不悲戚；第四，得到各种殊胜快乐时内心不欣喜；第五，对于瞋怒和喜悦这两种状态，无法测知其变化，这便是菩萨勇健无畏的表现，应当知晓。 ‘又不疲倦’，是因为不执着于自身和生命。这说明什么道理呢？因为世间之人执着于自身和生命，所以常常被生死之苦的箭所射中，厌恶背离世间而生出疲倦之心。因此，菩萨乐于做利益众生的事情，如实地了解自身和生命的虚幻，舍弃而不执着，为了利益一切众生，所以菩萨对于世间的一切事物，内心不会感到疲倦。菩萨能够了解五种法，所以不执着于自身。是哪五种呢？第一，知道身体不是从过去世而来的；第二，知道身体不会向未来世而去；第三，知道身体不是坚固不变的；第四，知道身体中没有实在的神我；第五，知道身体没有实在的‘我所’（属于我的东西），所以菩萨不执着于自身。菩萨能够了解五种法，所以不贪恋执着于生命。是哪五种呢？第一，依靠智慧而活，不依靠邪命（不正当的谋生手段）；第二，畏惧一切不善之法；第三，观察无始以来没有谁是不死的；第四，与一切众生平等共有；第五，生命是不可永久保持的。 ‘又不疲倦’，是因为不执着于自身的快乐。这说明什么道理呢？因为众生执着于自身的快乐，遭受种种痛苦而生出疲倦之心。菩萨舍弃自身的快乐，拔除众生的痛苦，所以菩萨对于世间的一切事物，内心不会感到疲倦。菩萨如实地了解五种法，所以不追求自身的快乐。是哪五种呢？第一，知道快乐如同水泡般虚幻；第二，知道快乐败坏时会带来痛苦；第三，得到世间的方便，因为菩萨依靠善知识听闻正法，以系念思惟作为根本。
English
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. --------------------------------------------------------------------------------
Chinese
，得身及众生出世方便；四者、不依他智；五者、依自智力。 “又不疲惓者，现见一切诸白法故。此明何义？以诸菩萨依丈夫力得果报故，以诸白法依丈夫力故，无量劫事现见如梦，于未来世不依他力，依自丈夫力修集诸白法。作是思惟：‘一切种智非他能与，依自力得。’是故菩萨知不依他，自发精进修集诸行，速得阿耨多罗三藐三菩提。如佛告阿难：‘唯精进波罗蜜能得大菩提。’是故菩萨于诸世间心不疲惓。 “又不疲惓者，以证自然智故。此明何义？以诸菩萨过疲惓因，是故成就不疲惓心，善知一切诸因缘法，依法生法次第增长犹如梯橙，依般若根本成就精进，是故速证阿耨多罗三藐三菩提。 “又不退不转等诸句，余一切修多罗中广说，应知。又复有义，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。言不转者，以得成就深心法故。降伏一切诸魔怨敌者，以得成就善知回向方便心故。如实知一切法自体相者，以得成就善知方便故。于诸世间心不疲惓者，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罗三藐三菩提者，以得成就般若波罗蜜故。是故，佛告弥勒菩萨摩诃萨言：‘菩萨摩诃萨毕竟成就八法，不退阿耨多罗三藐三菩提。’如是等。 现代汉语译本： ‘得身及众生出世方便’：四者，不依赖他人的智慧；五者，依靠自己的智慧力量。 ‘又不疲惓者，现见一切诸白法故’。这说明什么意义呢？因为诸位菩萨依靠大丈夫的力量获得果报，因为各种白法依靠大丈夫的力量，无量劫的事情现在看来就像梦一样，对于未来世不依赖他人的力量，依靠自己大丈夫的力量修习各种白法。这样思维：‘一切种智（sarvajnata，指佛陀所证悟的对一切事物和现象的完全的、无碍的智慧）不是他人能够给予的，要依靠自己的力量获得。’因此菩萨知道不依赖他人，自己发起精进，修习各种行为，迅速获得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。如佛告诉阿难：‘只有精进波罗蜜（virya-paramita，精进到彼岸）才能获得大菩提。’因此菩萨对于世间的一切事物，内心不会感到疲倦。 ‘又不疲惓者，以证自然智故’。这说明什么意义呢？因为诸位菩萨已经超越了疲倦的原因，因此成就了不疲倦的心，善于了解一切诸因缘法，依法生法的次第增长，就像梯子一样，依靠般若（prajna，智慧）的根本成就精进，因此迅速证得阿耨多罗三藐三菩提。 ‘又不退不转等诸句，余一切修多罗中广说，应知。’还有另外的意义，说不退，是因为已经成就了深心法。 ‘又不退者，以得成就行心舍心故。言不转者，以得成就深心法故。降伏一切诸魔怨敌者，以得成就善知回向方便心故。如实知一切法自体相者，以得成就善知方便故。于诸世间心不疲惓者，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罗三藐三菩提者，以得成就般若波罗蜜故。’因此，佛告诉弥勒菩萨摩诃萨（Maitreya Bodhisattva-Mahasattva）说：‘菩萨摩诃萨（Bodhisattva-Mahasattva）最终成就这八种法，就不会从阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）退转。’就像这样。
English
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. -------------------------------------------------------------------------------- ” 问曰：“何故如来唯说八法，不多不少？”
Chinese
答曰：“此非正问。何以故？若多若少俱致问故。然佛世尊非无因缘说此八法，以此八法具足成就菩提因故。此明何义？成就深心乃至般若波罗蜜，毕竟成就此八种法，具足菩萨功德智慧，速疾成就一切种智。以此八法具足成就佛菩提因，是故如来唯说八法不多不少。 “又复所以唯说八法，以摄菩萨道故。此明何义？略说菩萨有二种道：一者、方便差别道；二者、慧道。成就深心乃至方便等诸句，示现方便差别道；成就般若波罗蜜者，示现慧道。是故《文殊师利问菩提经》中，圣者文殊师利言：‘诸天子！菩萨摩诃萨略道有二，以是略道速得阿耨多罗三藐三菩提。何等为二？一者、方便道；二者、慧道。方便道者知摄善法，智慧道者如实知诸法智；又方便者观诸众生，智慧者离诸法智；又方便者知诸法相应，智慧者知诸法不相应智；又方便者观因道，智慧者灭因道智；又方便者知诸法差别，智慧者知诸法无差别智；又方便者庄严佛土，智慧者庄严佛土平等无差别智；又方便者入众生诸根行，智慧者不见众生智；又方便者得至道场，智慧者能证一切佛菩提法智。’以是义故，但说八法不多不少。 “又复所以但说八法，以摄助道断道故。此明 现代汉语译本 问：‘为什么如来只说八法，不多也不少？’ 答：‘这不是正确的提问。为什么呢？因为无论是多是少，都会导致这样的问题。然而，佛世尊并非没有因缘就说这八法，因为这八法具足成就菩提（bodhi，觉悟）之因。’ ‘这说明什么意义呢？成就深心乃至般若波罗蜜（Prajna Paramita，智慧到彼岸），毕竟成就这八种法，具足菩萨（Bodhisattva，有情觉）的功德智慧，迅速成就一切种智（sarvajnana，一切智）。因为这八法具足成就佛菩提之因，所以如来只说八法，不多也不少。’ ‘又，之所以只说八法，是为了摄取菩萨道（Bodhisattva path）的缘故。这说明什么意义呢？简略地说，菩萨有两种道：一是方便差别道，二是慧道。成就深心乃至方便等诸句，示现方便差别道；成就般若波罗蜜者，示现慧道。’ ‘所以，《文殊师利问菩提经》中，圣者文殊师利（Manjusri，妙吉祥）说：‘诸天子！菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）的简略道有二，以这简略道迅速获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。哪两种呢？一是方便道，二是慧道。方便道是知摄善法，智慧道是如实知诸法智；又方便者观诸众生，智慧者离诸法智；又方便者知诸法相应，智慧者知诸法不相应智；又方便者观因道，智慧者灭因道智；又方便者知诸法差别，智慧者知诸法无差别智；又方便者庄严佛土，智慧者庄严佛土平等无差别智；又方便者入众生诸根行，智慧者不见众生智；又方便者得至道场，智慧者能证一切佛菩提法智。’因为这个缘故，只说八法，不多也不少。’ ‘又，之所以只说八法，是为了摄取助道和断道的缘故。’