English
English version Question: 'Why does the Tathagata (如来, Thus Come One) only speak of eight dharmas (法, teachings), neither more nor less?' Answer: 'This is not a proper question. Why? Because whether there are more or fewer, it leads to the same question. However, the World-Honored One (佛世尊, Buddha-bhagavan) did not speak of these eight dharmas without cause and condition, because these eight dharmas fully accomplish the cause of bodhi (菩提, enlightenment).' 'What does this clarify? Accomplishing profound mind, up to prajna-paramita (般若波罗蜜, perfection of wisdom), ultimately accomplishing these eight kinds of dharmas, fully possessing the merits and wisdom of a Bodhisattva (菩萨, enlightenment being), quickly accomplishing all-knowing wisdom (一切种智, sarvajnana). Because these eight dharmas fully accomplish the cause of Buddha's bodhi, therefore the Tathagata only speaks of eight dharmas, neither more nor less.' 'Furthermore, the reason for only speaking of eight dharmas is to encompass the Bodhisattva path (菩萨道, Bodhisattva path). What does this clarify? Briefly speaking, Bodhisattvas have two kinds of paths: first, the path of skillful means and differentiation; second, the path of wisdom. Accomplishing profound mind up to skillful means and other phrases demonstrates the path of skillful means and differentiation; accomplishing prajna-paramita demonstrates the path of wisdom.' 'Therefore, in the 'Manjusri's Question on Bodhi Sutra' (文殊师利问菩提经), the venerable Manjusri (文殊师利, Gentle Glory) says: 'Oh, sons of the gods! Bodhisattva-Mahasattvas (菩萨摩诃萨, great Bodhisattvas) have two brief paths, and by these brief paths, they quickly attain Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete and perfect enlightenment). What are the two? First, the path of skillful means; second, the path of wisdom. The path of skillful means is knowing how to gather good dharmas; the path of wisdom is knowing the wisdom of all dharmas as they truly are. Furthermore, skillful means is observing all sentient beings; wisdom is being apart from the wisdom of all dharmas. Furthermore, skillful means is knowing the correspondence of all dharmas; wisdom is knowing the wisdom of the non-correspondence of all dharmas. Furthermore, skillful means is observing the path of causes; wisdom is extinguishing the wisdom of the path of causes. Furthermore, skillful means is knowing the differentiation of all dharmas; wisdom is knowing the wisdom of the non-differentiation of all dharmas. Furthermore, skillful means is adorning the Buddha-land; wisdom is adorning the Buddha-land with equal and non-differentiated wisdom. Furthermore, skillful means is entering the faculties and conduct of all sentient beings; wisdom is not seeing the wisdom of sentient beings. Furthermore, skillful means is attaining the place of enlightenment; wisdom is being able to realize all the Buddha's bodhi dharmas.' Because of this meaning, only eight dharmas are spoken of, neither more nor less.' 'Furthermore, the reason for only speaking of eight dharmas is to encompass the aiding path and the cutting-off path.' --------------------------------------------------------------------------------
Chinese
何义？即彼修多罗中说：‘复次，天子！诸菩萨摩诃萨复有二种略道，诸菩萨摩诃萨以是二道疾得阿耨多罗三藐三菩提。何等为二？一者、助道；二者断道。助道者五波罗蜜，断道者般若波罗蜜。’又从深心乃至方便以为助道，摄五波罗蜜：成就舍心摄檀波罗蜜；成就行心摄尸波罗蜜；成就深心摄羼提波罗蜜；成就善知回向方便心、成就善知方便，摄毗离耶波罗蜜；成就大慈心、成就大悲心，摄禅波罗蜜；成就般若波罗蜜摄断道，如是有碍道无碍道、有漏无漏等，皆可类解应知。 “又摄有量无量道故，如彼经中说：‘复有二种略道。何等为二？一者、有量道；二者、无量道。有量道者取相分别，无量道者不取相分别。’又从深心乃至方便等七句，取相分别摄有量道应知；如是成就般若波罗蜜，不取相分别摄无量道应知。如是四家四摄四无量三十七品，诸菩萨摩诃萨一切功德，随义相应八法皆摄应知。” 问曰：“应说深心义，云何深心义？” 答曰：“深心义者，心实不住非心相应慢使异相、五阴相应起业修行增长因果，深心因相违涅槃，果相违，修行善根非心相应，行属阴聚体随顺涅槃果，如因闻慧生余慧等，是名深心。又深心者，心少时住离心相应，善根行体依行起行，犹如流水次第生法， 现代汉语译本： 什么是‘义’呢？就像那部修多罗（Sutra，经）中所说：‘再者，天子！诸位菩萨摩诃萨（Bodhisattva-Mahāsattva，大菩萨）还有两种简略的道路，诸位菩萨摩诃萨通过这两种道路能够迅速获得阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）。是哪两种呢？一是助道；二是断道。助道是五波罗蜜（Pāramitā，到彼岸），断道是般若波罗蜜（Prajñā-pāramitā，智慧到彼岸）。’又从深心乃至方便，作为助道，统摄五波罗蜜：成就舍心，统摄檀波罗蜜（Dāna-pāramitā，布施到彼岸）；成就行心，统摄尸波罗蜜（Śīla-pāramitā，持戒到彼岸）；成就深心，统摄羼提波罗蜜（Kṣānti-pāramitā，忍辱到彼岸）；成就善知回向方便心、成就善知方便，统摄毗离耶波罗蜜（Vīrya-pāramitā，精进到彼岸）；成就大慈心、成就大悲心，统摄禅波罗蜜（Dhyāna-pāramitā，禅定到彼岸）；成就般若波罗蜜，统摄断道，像这样有碍道、无碍道、有漏、无漏等等，都可以依此类推理解，应当知晓。 又统摄有量、无量道，就像那部经中所说：‘还有两种简略的道路。是哪两种呢？一是有量道；二是无量道。有量道是取相分别，无量道是不取相分别。’又从深心乃至方便等七句，取相分别，统摄有量道，应当知晓；像这样成就般若波罗蜜，不取相分别，统摄无量道，应当知晓。像这样四家、四摄、四无量、三十七品，诸位菩萨摩诃萨的一切功德，随其意义相应，八法都应包含在内，应当知晓。” 问：“应当说说深心的含义，什么是深心的含义？” 答：“深心的含义是，心实际上不住留，不与心相应的慢使（mana-anusaya，我慢的潜在倾向）的异相相应，与五阴（pañca-skandha，色、受、想、行、识五蕴）相应而起业修行，增长因果，深心的因与涅槃（Nirvāṇa，寂灭）相违背，果与涅槃相违背，修行善根不与心相应，行属于阴聚，其体随顺涅槃果，如因闻慧而生其他智慧等，这叫做深心。又深心是，心在短时间内住留，远离与心相应的状态，善根的行体依据行而生起行，犹如流水次第生法。
English
English version: What is the meaning of '义' (meaning/righteousness)? It is as said in that Sutra (修多罗): 'Furthermore, O son of gods! The Bodhisattva-Mahāsattvas (菩萨摩诃萨) also have two brief paths, by which the Bodhisattva-Mahāsattvas can quickly attain Anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提, unsurpassed perfect enlightenment). What are the two? The first is the aiding path; the second is the cutting path. The aiding path is the five Pāramitās (波罗蜜, perfections), and the cutting path is the Prajñā-pāramitā (般若波罗蜜, perfection of wisdom).' Furthermore, from profound mind (深心) to skillful means (方便), these are considered the aiding path, encompassing the five Pāramitās: Accomplishing the mind of giving encompasses Dāna-pāramitā (檀波罗蜜, perfection of giving); accomplishing the mind of conduct encompasses Śīla-pāramitā (尸波罗蜜, perfection of morality); accomplishing the profound mind encompasses Kṣānti-pāramitā (羼提波罗蜜, perfection of patience); accomplishing the mind of skillful means of knowing how to dedicate merit, accomplishing skillful means, encompasses Vīrya-pāramitā (毗离耶波罗蜜, perfection of vigor); accomplishing the mind of great loving-kindness, accomplishing the mind of great compassion, encompasses Dhyāna-pāramitā (禅波罗蜜, perfection of meditation); accomplishing Prajñā-pāramitā encompasses the cutting path. Thus, the obstructed path, the unobstructed path, the defiled, the undefiled, and so on, can all be understood by analogy, and should be known. Furthermore, encompassing the limited and the limitless paths, as it is said in that Sutra: 'There are also two brief paths. What are the two? The first is the limited path; the second is the limitless path. The limited path is grasping at characteristics and discrimination, and the limitless path is not grasping at characteristics and discrimination.' Furthermore, from profound mind to skillful means, these seven phrases, grasping at characteristics and discrimination, encompass the limited path, it should be known; thus, accomplishing Prajñā-pāramitā, not grasping at characteristics and discrimination, encompasses the limitless path, it should be known. Thus, the four families, the four means of gathering, the four immeasurables, the thirty-seven factors of enlightenment, all the merits of the Bodhisattva-Mahāsattvas, according to their corresponding meanings, all eight dharmas should be included, it should be known. Question: 'The meaning of profound mind should be explained. What is the meaning of profound mind?' Answer: 'The meaning of profound mind is that the mind does not actually abide, not corresponding to the different aspects of the latent tendency of conceit (mana-anusaya), corresponding to the five skandhas (五阴, aggregates) of form, feeling, perception, volition, and consciousness, arising karma and cultivation, increasing cause and effect. The cause of profound mind is contrary to Nirvāṇa (涅槃, liberation), and the effect is contrary to Nirvāṇa. Cultivating good roots does not correspond to the mind; the conduct belongs to the aggregate of skandhas, its essence accords with the fruit of Nirvāṇa, such as the arising of other wisdoms from hearing wisdom, this is called profound mind. Furthermore, profound mind is that the mind abides for a short time, away from the state of corresponding to the mind, the essence of good root conduct relies on conduct to arise conduct, like the sequential arising of dharmas in flowing water. -------------------------------------------------------------------------------- 是名深心。
Chinese
“又深心者，依种子生，犹如乳等一切白法，随顺因缘修行善法，是名深心。又深心者，如久卷物虽暂牵舒放还依本，深心亦尔，随本因作法还续如本，不可说一不可说异，是名深心。又深心者，修学白法名为深心。又深心者，修行一切诸善根法，成就不失不增不减大涅槃法，名为深心。” 问曰：“如《毗摩罗吉利致所说经》说，菩萨摩诃萨修无量行有无量心。此深心者，为起何行？”答曰：“此深心者，悉能发起求佛菩提一切诸行，是名深心。何以故？以此深心发生一切菩提因故，悉能增长诸功德力，譬如尸罗。此明何义？如持戒人得善根尸罗，一切善法无量差别悉名尸罗，而身口意三业成就名为尸罗。何以故？身口意业与诸善法为根本故。深心亦尔，与佛菩提因一切善行以为根本故。是故《伽耶山顶经》中，月净光德天子问文殊师利言：‘诸菩萨摩诃萨深净心，以何为本？’文殊师利答言：‘天子！诸菩萨摩诃萨深净心，以阿耨多罗三藐三菩提心为本。’以是义故，此修多罗中所说深心，菩提心为本。如《金刚密迹经》中说，诸菩萨摩诃萨深心功德不诳世间，以是故说为菩提因应知。” 问曰：“以何义故，得言菩萨成就深心？” 答曰：“以一切所治法不能动转故。此 现代汉语译本： 这就是所谓的深心。 ‘又，所谓的深心，是依种子而生，就像牛奶等一切白法（指善良、纯洁的法），随顺因缘修行善法，这就是所谓的深心。又，所谓的深心，就像卷了很久的东西，即使暂时拉开舒展，放开后还是会恢复原状，深心也是如此，随着本来的因缘而作法，还会像原来一样延续下去，不可说是完全一样，也不可说是完全不同，这就是所谓的深心。又，修学白法就叫做深心。又，修行一切诸善根法，成就不会失去、不会增加、也不会减少的大涅槃法，就叫做深心。’ 问：‘如《维摩诘所说经》（Vimalakirti Nirdesa Sutra）所说，菩萨摩诃萨（Bodhisattva-Mahasattva， महान्त बोधिसत्त्व，伟大的菩萨）修无量行，有无量心。这个深心，是为了发起什么行为呢？’答：‘这个深心，能够发起求佛菩提（Buddha-bodhi，बुद्ध-बोधि，佛的觉悟）的一切诸行，这就是所谓的深心。为什么呢？因为这个深心能生发一切菩提的因，能够增长各种功德力，譬如尸罗（Śīla，शील，戒律）。这说明什么意义呢？就像持戒的人得到善根尸罗，一切善法无量差别都叫做尸罗，而身口意三业成就就叫做尸罗。为什么呢？因为身口意业是各种善法的根本。深心也是如此，是佛菩提的因，是一切善行的根本。所以《伽耶山顶经》（Gaya-sirsa Sutra）中，月净光德天子问文殊师利（Manjushri，मञ्जुश्री，文殊菩萨）说：‘诸菩萨摩诃萨的深净心，以什么为根本？’文殊师利回答说：‘天子！诸菩萨摩诃萨的深净心，以阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi，अनुत्तरा-सम्यक्-संबोधि，无上正等正觉之心）为根本。’因为这个缘故，这部修多罗（Sutra，सूत्र，经）中所说的深心，是以菩提心为根本。如《金刚密迹经》（Vajra-guhya Sutra）中说，诸菩萨摩诃萨的深心功德不会欺骗世间，因此说它是菩提的因，应当知道。’ 问：‘以什么意义，可以说菩萨成就了深心？’ 答：‘因为一切所应断除的法都不能动摇他。’