English
English version: Maitreya! If all the roots of good that the Bodhisattva-Mahāsattvas cultivate, namely, those of body, speech, and mind, are entirely dedicated to anuttarā-samyak-saṃbodhi (unsurpassed, perfect, and complete enlightenment). Maitreya! Such Bodhisattva-Mahāsattvas will ultimately achieve a mind that is skilled in understanding the means of dedication. 'Maitreya! How do the Bodhisattva-Mahāsattvas achieve great loving-kindness? Maitreya! If the Bodhisattva-Mahāsattvas ultimately achieve great loving-kindness in their bodily actions, ultimately achieve great loving-kindness in their verbal actions, and ultimately achieve great loving-kindness in their mental actions. Maitreya! Such Bodhisattva-Mahāsattvas ultimately achieve great loving-kindness.' 'Maitreya! How do the Bodhisattva-Mahāsattvas achieve great compassion? Maitreya! If the Bodhisattva-Mahāsattvas ultimately achieve bodily actions that are beyond reproach, ultimately achieve verbal actions that are beyond reproach, and ultimately achieve mental actions that are beyond reproach. Maitreya! Such Bodhisattva-Mahāsattvas ultimately achieve great compassion.' 'Maitreya! How do the Bodhisattva-Mahāsattvas achieve skill in understanding means? Maitreya! If the Bodhisattva-Mahāsattvas are skilled in understanding the conventional truth (saṃvṛti-satya), skilled in understanding the ultimate truth (paramārtha-satya), and skilled in understanding the two truths (dve satye). Maitreya! Such Bodhisattva-Mahāsattvas ultimately achieve skill in understanding means.' 'Maitreya! How do the Bodhisattva-Mahāsattvas achieve prajñā-pāramitā (perfection of wisdom)? Maitreya! If the Bodhisattva-Mahāsattvas understand thus: 'When this exists, that exists; with the arising of this, that arises,' namely, with ignorance (avidyā) as condition, volitional formations (saṃskāra) arise; with volitional formations as condition, consciousness (vijñāna) arises; with consciousness as condition, name and form (nāma-rūpa) arise; with name and form as condition, the six sense bases (ṣaḍāyatana) arise; with the six sense bases as condition, contact (sparśa) arises; with contact as condition, feeling (vedanā) arises; with feeling as condition, craving (tṛṣṇā) arises; with craving as condition, grasping (upādāna) arises; with grasping as condition, becoming (bhava) arises; with becoming as condition, birth (jāti) arises; with birth as condition, aging, death, sorrow, lamentation, pain, grief, and despair arise. Thus, there is only the accumulation of great suffering.' 'Maitreya! When this does not exist, that does not exist; with the cessation of this, that ceases. Namely, with the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; --------------------------------------------------------------------------------
Chinese
生灭则老死忧悲苦恼灭，如是唯有大苦聚集灭。弥勒！如是诸菩萨摩诃萨毕竟成就般若波罗蜜。 “弥勒！是名诸菩萨摩诃萨毕竟成就八法，不退阿耨多罗三藐三菩提，于胜进法中不退不转，行菩萨行时降伏一切诸魔怨敌，如实知一切法自体相，于诸世间心不疲惓，以心不疲惓故不依他智，速疾成就阿耨多罗三藐三菩提。” 佛说此经已。弥勒菩萨摩诃萨，及余诸菩萨摩诃萨、比丘、比丘尼、优婆塞、优婆夷、天、龙、夜叉、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽、人非人等，一切大众闻佛所说，皆大欢喜，信受奉行。 弥勒菩萨摩诃萨所问经论卷第一 归命弥勒世尊。 问曰：“何故如来说此修多罗？” 答曰：“舍等四句示现施、戒、修行相三种功德，是菩萨、外道、声闻、辟支佛共法；深心等四句示现即彼四法唯菩萨行，不与外道、声闻、辟支佛共，是故如来说此修多罗。布施示现施功德，远离杀生等示现戒功德，慈悲等二句示现修行功德，此义云何？有外道凡夫，离善知识、不闻正法、不善思惟、不如说行故，妄执常见等能集业因，诸结使等相依有力增长世间因故，坚着妄执决定成就世间因故，离实谛见故无利益他心故，贪着世乐故。 “彼诸外道虽有施 现代汉语译本：生灭（生起和灭去）则老死忧悲苦恼灭，这样就只有大苦聚集的灭尽。弥勒（Maitreya）！像这样，诸位菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）最终成就般若波罗蜜（Prajnaparamita，智慧的完成）。 “弥勒（Maitreya）！这被称为诸位菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）最终成就八法，不退转于阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），在胜进之法中不退转，行菩萨行时降伏一切诸魔怨敌，如实地知晓一切法自体之相，对于诸世间心不疲倦，因为心不疲倦的缘故不依赖他智，迅速成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。” 佛说完这部经后，弥勒菩萨摩诃萨（Maitreya Bodhisattva-Mahasattva，弥勒大菩萨），以及其余的诸位菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）、比丘（Bhikkhu，出家男众）、比丘尼（Bhikkhuni，出家女众）、优婆塞（Upasaka，在家男众）、优婆夷（Upasika，在家女众）、天（Deva，天神）、龙（Naga，龙族）、夜叉（Yaksa，夜叉）、乾闼婆（Gandharva，香神）、阿修罗（Asura，阿修罗）、迦楼罗（Garuda，金翅鸟）、紧那罗（Kinnara，歌神）、摩睺罗伽（Mahoraga，大蟒神）、人非人等，一切大众听闻佛所说，都非常欢喜，信受奉行。 弥勒菩萨摩诃萨（Maitreya Bodhisattva-Mahasattva，弥勒大菩萨）所问经论卷第一 归命弥勒世尊。 问：‘为什么如来说这部修多罗（Sutra，经）？’ 答：‘舍等四句，示现布施、持戒、修行之相三种功德，这是菩萨（Bodhisattva）、外道、声闻（Sravaka，阿罗汉）、辟支佛（Pratyekabuddha，缘觉）共同修习的法；深心等四句，示现这四法唯有菩萨（Bodhisattva）才能真正做到，不与外道、声闻（Sravaka，阿罗汉）、辟支佛（Pratyekabuddha，缘觉）共同修习，所以如来说这部修多罗（Sutra，经）。布施示现布施的功德，远离杀生等示现持戒的功德，慈悲等二句示现修行的功德。此义如何理解呢？因为有外道凡夫，远离善知识、不听闻正法、不善于思惟、不能如教奉行，所以妄执常见等能聚集业因，诸结使等相互依存，有力地增长世间因，因此坚固地执着妄想，决定成就世间因，远离真实的谛见，所以没有利益他人的心，贪着世俗的快乐。 ‘那些外道虽然也有布施’
English
English version: With the cessation of arising and ceasing, old age, death, sorrow, grief, suffering, and distress cease; thus, only the accumulation of great suffering ceases. Maitreya! Thus, all Bodhisattva-Mahasattvas (great beings) ultimately accomplish Prajnaparamita (perfection of wisdom). ‘Maitreya! This is called the ultimate accomplishment of eight qualities by all Bodhisattva-Mahasattvas (great beings), not regressing from Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment), not regressing or turning back in the superior Dharma, subduing all demonic enemies while practicing the Bodhisattva path, truly knowing the self-nature of all dharmas, not becoming weary in mind towards all worlds, and because the mind is not weary, not relying on the wisdom of others, quickly accomplishing Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment).’ After the Buddha spoke this Sutra, Maitreya Bodhisattva-Mahasattva (the great Bodhisattva Maitreya), and all the other Bodhisattva-Mahasattvas (great beings), Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (laymen), Upasikas (laywomen), Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpentine deities), humans and non-humans, and all the great assembly, hearing what the Buddha said, were all greatly pleased, believed, accepted, and practiced it. The First Scroll of the Sutra on the Questions of Maitreya Bodhisattva-Mahasattva (the great Bodhisattva Maitreya) Homage to the World-Honored Maitreya. Question: ‘Why did the Thus Come One (Tathagata) speak this Sutra?’ Answer: ‘The four phrases beginning with 'giving' show the three kinds of merits of giving, discipline, and practice. These are the common practices of Bodhisattvas (enlightenment beings), non-Buddhists, Sravakas (hearers), and Pratyekabuddhas (solitary Buddhas). The four phrases beginning with 'profound mind' show that these four practices are only practiced by Bodhisattvas (enlightenment beings), not shared with non-Buddhists, Sravakas (hearers), and Pratyekabuddhas (solitary Buddhas). Therefore, the Thus Come One (Tathagata) spoke this Sutra. Giving shows the merit of giving, abstaining from killing shows the merit of discipline, and the two phrases of compassion show the merit of practice. What is the meaning of this? Because there are non-Buddhist ordinary people who are far from good teachers, do not hear the true Dharma, do not think well, and do not practice as taught, they falsely cling to the view of permanence, which can accumulate the causes of karma. The afflictions and so on rely on each other, powerfully increasing the causes of the world. Therefore, they firmly cling to delusions, determined to accomplish the causes of the world, far from the true view of reality, so they have no mind to benefit others, and they are greedy for worldly pleasures. ‘Although those non-Buddhists also have giving’ --------------------------------------------------------------------------------
Chinese
等善根种子，以疑悔故，爱水润识，住五取阴地，无明土覆时节和合能生识牙，次第增长成世间果。又声闻、辟支佛人亲近善知识，从已度生死海、欲度生死海人，闻说世间过患、复自少见，厌世间苦、乐涅槃乐，欲舍世间、追求出道，虽不取施等功德而亦不离施等功德，能伏烦恼得上胜法。以是义故，虽复修集施等善法，以无四法故，不得大菩提。 “又，菩萨人毕竟具足成就八法，建立大事、荷负重担，亲近真善知识，深见世间过患、知涅槃寂静，为众生故不厌世间苦，初发菩提心不失因故，深心成就；舍自身乐为利益众生故，修行施等功德回向大菩提，依方便力增长微少施等功德，能护自身不堕声闻辟支佛地；以究竟成就般若波罗蜜故，能清净施等功德，令住菩萨道，示现深心等四句，能摄取施等四句，为菩萨不同法，能得一切种智，是故如来说此修多罗。” 问曰：“复以何义，如来说此修多罗？” 答曰：“为遮无因、颠倒因，随顺正因果，是故如来说此修多罗。此义云何？言不退阿耨多罗三藐三菩提者，以深心成就故，此明何义？以诸菩萨摩诃萨见法界时即得永离菩提心障，谓身见等一切烦恼，出过声闻、辟支佛地入菩萨位，起于初地，菩提之心不失因故，证得深心，是故名为不退阿 现代汉语译本：这样的善根种子，因为疑惑和后悔的缘故，被爱欲之水滋润，使意识停留在由五种聚合而成的苦恼之地（五取阴地），在无明的土壤覆盖下，时节因缘和合就能生出意识的萌芽，逐渐增长成为世间的果报。另外，声闻（Śrāvaka，听闻佛法而修行的弟子）、辟支佛（Pratyekabuddha，无师自悟的修行者）之人亲近善知识，从已经度过生死苦海或想要度过生死苦海的人那里，听闻世间的过患，又因为自己见识浅薄，厌恶世间的痛苦，喜爱涅槃（Nirvāṇa，解脱）的快乐，想要舍弃世间，追求出世之道，虽然不刻意追求布施等功德，但也离不开布施等功德，能够降伏烦恼，获得殊胜的佛法。因为这个缘故，即使修集布施等善法，因为没有四种殊胜的因缘，也不能证得大菩提（Mahābodhi，无上正等正觉）。 而且，菩萨（Bodhisattva，立志成佛的修行者）之人毕竟具足成就八种殊胜的法，建立伟大的事业，承担沉重的责任，亲近真正的善知识，深刻地认识到世间的过患，知道涅槃的寂静，为了救度众生的缘故不厌恶世间的痛苦，最初发起的菩提心不会失去，因此深心得以成就；舍弃自身的快乐，为了利益众生的缘故，修行布施等功德，并将这些功德回向于大菩提，依靠方便之力增长微小的布施等功德，能够保护自身不堕落到声闻、辟支佛的境界；因为究竟成就般若波罗蜜（Prajñāpāramitā，智慧到彼岸）的缘故，能够清净布施等功德，使之安住在菩萨道上，示现深心等四句，能够摄取布施等四句，作为菩萨不同于其他修行者的法门，能够证得一切种智（Sarvajñāna，对一切事物和一切道理的智慧），所以如来（Tathāgata，佛的称号之一）宣说这部经。 有人问：‘佛陀又因为什么意义，宣说这部经呢？’ 回答说：‘为了遮止无因、颠倒因，随顺正因果，所以如来说这部经。’这是什么意思呢？经中说‘不退转于阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）’，是因为深心成就的缘故。这说明什么意义呢？说明诸位菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨）在见到法界（Dharmadhātu，诸法本体）的时候，就能永远脱离菩提心的障碍，也就是身见等一切烦恼，超越声闻、辟支佛的境界，进入菩萨的位次，开始进入初地（Bhūmi，菩萨修行的阶位），因为菩提之心不会失去，所以证得深心，因此称为不退转。