English
English version There are five dharmas by which all actions are accomplished and cannot be criticized. What are the five? First, whatever is done is always accomplished; second, great fruits can be obtained; third, it does not violate good dharmas; fourth, it accords with pure dharmas; fifth, virtue is praised and fame is heard. This is called the Bodhisattva's accomplishment of practice. The Sutra on Questions Asked by Maitreya Bodhisattva, Volume 3 Taisho Tripitaka Volume 26, No. 1525, The Sutra on Questions Asked by Maitreya Bodhisattva The Sutra on Questions Asked by Maitreya Bodhisattva, Volume 4 Translated by Bodhiruci of Tianzhu (India) of the Later Wei Dynasty 'Furthermore, one who accomplishes practice does so because of arising all kinds of practice, thus achieving purity. What does this mean? It means that when all Bodhisattvas arise all kinds of pure ten wholesome karmic paths, this is called the Bodhisattva's accomplishment of practice. As it is said in the *Dasabhumika Sutra*: ‘This Bodhisattva further contemplates deeply that by practicing the ten unwholesome karmic paths and accumulating causes and conditions, one will fall into hell, the animal realm, and the realm of hungry ghosts; by practicing the ten wholesome karmic paths and accumulating causes and conditions, one will be born among humans, even up to the peak of existence (Akanistha).’ Moreover, if these superior ten wholesome karmic paths are combined with wisdom contemplation, and the practitioner's mind is narrow and inferior, dislikes the three realms, is far from great compassion, and understands through hearing the voices of others, understanding the Dharma through hearing, then one will accomplish the Sravaka Vehicle. Moreover, if these superior ten wholesome pure karmic paths are not obtained through hearing from others, but through one's own correct enlightenment, and one cannot fully possess great compassion and skillful means, but can understand the profound Dharma of dependent origination, then one will accomplish the Pratyekabuddha Vehicle. Moreover, if these supreme ten wholesome karmic paths are pure and complete, the practitioner's mind is vast and immeasurable, arises compassion for all beings, is embraced by skillful means, is good at making great vows, does not abandon all beings, and observes the vastness of the Buddha's wisdom, then the Bodhisattva's stages are pure, the Paramitas are pure, and one enters into deep and vast practice and accomplishes it. Moreover, these supreme ten wholesome karmic paths, all kinds are pure, possessing the ten powers (Dasabala). Because of the power of the ten powers, one gathers all the Buddha's teachings and causes them to be accomplished. Therefore, I should equally practice the ten wholesome karmic paths, practice all kinds, and make them pure and complete. This is called the Bodhisattva's accomplishment of practice.’ --------------------------------------------------------------------------------
Chinese
又成就修行者，以为利益一切众生修行十善业道故。此明何义？以诸菩萨不着自乐修行十善业道，为利益众生见我能利益众生，以慈悲心非直自利能自利已，复能令他住十善业道，是故菩萨成就修行。以是义故，《十地修多罗》中说：‘是故我当先住善法，亦令他人住于善法。’是故成就修行。又如《十地修多罗》中说：‘是菩萨复于一切众生中，生安隐心、柔软心、慈心、悲心、怜愍心、利益心、守护心、我心、平等心、师心、世尊心。又菩萨复作此念：“是诸众生堕于邪见，恶意恶心行恶道稠林。我应令彼众生行真实道、住正见道如实法中。”’如是等。是故名为成就修行。” “又成就修行者，修行善业道毕竟无尽故。此明何义？以诸菩萨为不断绝三宝，修行不断绝，常修行善业道无尽，是故名为成就修行。如《无尽意修多罗》中说：‘大德舍利弗！诸菩萨摩诃萨尸波罗蜜无尽，以常修行故。何以故？凡夫戒者，在所受生是故有尽，人中十善尽故有尽，欲界诸天福报功德尽故有尽，色界诸天以禅无量尽故有尽，无色界天取入诸定尽故有尽，外道仙人所有诸戒退失神通尽故有尽，一切声闻学无学戒入涅槃际尽故有尽，辟支佛戒无大悲心尽故有尽。舍利弗！菩萨净戒皆无有尽。何以故？于是戒中出一切戒，如 现代汉语译本：又成就修行者，是为了利益一切众生而修行十善业道。这说明什么呢？因为诸位菩萨不贪恋自身的安乐而修行十善业道，为了利益众生，（他们）看到自己能够利益众生，以慈悲心（行事），不只是为了自身利益，在能够使自己得利之后，还能使他人安住于十善业道，所以菩萨成就修行。因此，《十地经》（《十地修多罗》）中说：‘因此我应当首先安住于善法，也令他人安住于善法。’所以说成就修行。又如《十地经》（《十地修多罗》）中说：‘这位菩萨又在一切众生中，生起安稳心、柔软心、慈心、悲心、怜悯心、利益心、守护心、我心（平等对待众生的心）、平等心、师长心、世尊心。又菩萨又这样想：“这些众生堕入邪见，怀着恶意恶心行走在充满罪恶的道路上。我应当令这些众生行走在真实之道上，安住在正见之道中，处于如实之法中。”’像这样等等，所以称为成就修行。 又成就修行者，是因为修行善业道毕竟没有穷尽的时候。这说明什么呢？因为诸位菩萨为了不断绝佛法僧三宝，修行不会断绝，常常修行善业道没有穷尽的时候，所以称为成就修行。如《无尽意经》（《无尽意修多罗》）中说：‘大德舍利弗（Śāriputra）！诸位菩萨摩诃萨的尸波罗蜜（Śīla-pāramitā，戒波罗蜜）没有穷尽的时候，因为常常修行的缘故。为什么呢？凡夫的戒律，在于所受的生命，因此有穷尽的时候；人中十善（的功德）穷尽了，因此有穷尽的时候；欲界诸天的福报功德穷尽了，因此有穷尽的时候；色界诸天以禅定（所获得的福报）无量，（但最终也会）穷尽，无色界诸天进入各种禅定，（最终也会）穷尽；外道仙人所有的各种戒律，退失神通，（最终也会）穷尽；一切声闻（Śrāvaka）有学无学的戒律，进入涅槃（Nirvāṇa）之际，（最终也会）穷尽；辟支佛（Pratyekabuddha）的戒律，因为没有大悲心，（最终也会）穷尽。舍利弗（Śāriputra）！菩萨的清净戒律都没有穷尽的时候。为什么呢？因为从这种戒律中产生一切戒律，如’
English
English version: Furthermore, 'accomplishing practice' refers to practicing the ten wholesome courses of action to benefit all sentient beings. What does this mean? It means that all Bodhisattvas, without being attached to their own happiness, practice the ten wholesome courses of action. To benefit sentient beings, they see that they are capable of benefiting sentient beings, and with a compassionate heart, they do not merely seek their own benefit. After being able to benefit themselves, they can also enable others to abide in the ten wholesome courses of action. Therefore, Bodhisattvas accomplish practice. For this reason, it is said in the *Ten Bhumi Sutra* (*Daśabhūmika Sūtra*): 'Therefore, I should first abide in wholesome dharmas, and also cause others to abide in wholesome dharmas.' That is why it is called accomplishing practice. Furthermore, as it is said in the *Ten Bhumi Sutra* (*Daśabhūmika Sūtra*): 'This Bodhisattva also generates in all sentient beings a mind of peace, a gentle mind, a loving-kindness mind, a compassionate mind, a sympathetic mind, a mind of benefit, a mind of protection, a mind of self (a mind of treating all beings equally), a mind of equality, a mind of a teacher, and a mind of the World Honored One. Moreover, the Bodhisattva thinks thus: "These sentient beings have fallen into wrong views, with malicious and evil minds walking in the dense forest of evil paths. I should cause these sentient beings to walk on the path of truth, abide in the path of right view, and dwell in the Dharma as it truly is."’ Such as these, therefore it is called accomplishing practice. Furthermore, 'accomplishing practice' refers to the fact that the practice of wholesome courses of action is ultimately inexhaustible. What does this mean? It means that all Bodhisattvas, in order to not cut off the Three Jewels (Triratna), their practice will not be cut off, and they constantly practice the wholesome courses of action without end. Therefore, it is called accomplishing practice. As it is said in the *Inexhaustible Intent Sutra* (*Akṣayamati Sūtra*): 'Great Worthy Śāriputra! The Śīla-pāramitā (Perfection of Morality) of all Bodhisattva-Mahāsattvas is inexhaustible because of constant practice. Why is that? The precepts of ordinary beings are limited by the life they are born into; therefore, they have an end. The ten wholesome deeds among humans are exhausted; therefore, they have an end. The blessings and merits of the gods in the desire realm are exhausted; therefore, they have an end. The gods in the form realm, with their immeasurable dhyana (meditation), are exhausted; therefore, they have an end. The gods in the formless realm, entering into various samadhis (meditative absorptions), are exhausted; therefore, they have an end. All the precepts of the non-Buddhist hermits, losing their supernatural powers, are exhausted; therefore, they have an end. All the precepts of the Śrāvakas (Hearers), both learners and non-learners, entering into Nirvāṇa (extinguishment), are exhausted; therefore, they have an end. The precepts of the Pratyekabuddhas (Solitary Buddhas), because they lack great compassion, are exhausted; therefore, they have an end. Śāriputra! The pure precepts of Bodhisattvas are all without end. Why is that? Because from these precepts arise all precepts, such as' --------------------------------------------------------------------------------
Chinese
种无尽果亦无尽，是菩提种不可尽故，如来戒禁亦无有尽。’ “又成就修行者，远离身见烦恼垢故。此明何义？以诸菩萨十善业道离我见等垢，彼时名为清净业道，是故菩萨成就修行，即彼修多罗中说：‘清净戒者所谓不着我相戏论。’如是等。是故名为成就修行。 “又成就修行者，以成就一切种清净故。此明何义？以诸菩萨修行善业道一切种、一切眷属清净，彼时菩萨名善业道成就修行应知。如彼修多罗中说，无尽意言：‘唯舍利弗！菩萨戒众六十六事清净，修治亦不可尽。何等名为六十六事？一者、于他众生不起恼苦；二者、于他财物不生窃盗；三者、于他妇女终不邪视；四者、于诸众生无有欺诳；五者、初不两舌，于自眷属知止足故；六者、无有恶口，忍粗犷故；七者、无有绮语，常善说故；八者、于他乐事不贪嫉故；九者、初无瞋恚，忍恶言故；十者、正见不邪，贱余道故；十一者、深信于佛，心不浊故；十二者、信顺于法，善法法故；十三者、信敬于僧，尊重圣众故；十四者、五体投地志念佛故；十五者、五体投地思惟法故；十六者、五体投地宗敬僧故；十七者、坚持禁戒一切无犯，乃至小禁不放舍故；十八者、持不缺戒，不依余乘故；十九者、持不穿戒，离恶处生故；二十者、持不荒戒 现代汉语译本：‘种下无尽的因，得到的果报也无尽，这是因为菩提之种是不可穷尽的。同样，如来的戒律也是没有穷尽的。’ ‘此外，成就修行的修行者，远离了对身体的执着，以及烦恼的污垢。’这说明了什么呢？因为诸位菩萨以十善业道远离了我见等等的污垢，那时就称为清净的业道。因此，菩萨成就修行，就像那部经（修多罗）中所说的：‘清净的戒律就是不执着于我相的戏论。’像这样等等。所以称为成就修行。 ‘此外，成就修行的修行者，是因为成就了一切种类的清净。’这说明了什么呢？因为诸位菩萨修行善业道的一切种类、一切眷属都清净，那时菩萨就称为善业道成就修行，应当知道。就像那部经（修多罗）中所说的，无尽意（Akshayamati）说：‘唯独舍利弗（Sariputra）！菩萨的戒律有六十六件事是清净的，修治也是不可穷尽的。’哪些是六十六件事呢？第一，对于其他众生不起恼怒和痛苦；第二，对于其他人的财物不生起偷盗之心；第三，对于其他人的妇女终究不邪视；第四，对于一切众生没有欺骗和诓骗；第五，从不两舌，对于自己的眷属知道满足；第六，没有恶语，能够忍受粗暴的话语；第七，没有花言巧语，常常说善语；第八，对于他人的快乐之事不贪婪嫉妒；第九，最初就没有嗔恨和恼怒，能够忍受恶语；第十，具有正见而不邪见，轻贱其他的道；第十一，深深地相信佛（Buddha），内心不浑浊；第十二，信顺于法（Dharma），善于行法；第十三，信敬于僧（Sangha），尊重圣众；第十四，五体投地，一心忆念佛；第十五，五体投地，思惟法；第十六，五体投地，宗敬僧；第十七，坚持禁戒，一切都没有违犯，乃至小的禁戒也不放纵舍弃；第十八，持守不缺戒，不依靠其他的乘；第十九，持守无瑕疵的戒律，远离恶劣的出生；第二十，持守不荒废的戒律
English
English version: ‘Planting endless seeds yields endless fruits, because the seed of Bodhi is inexhaustible. Similarly, the precepts of the Tathagata are also without end.’ ‘Furthermore, the practitioner who has achieved practice is free from the defilements of attachment to the body and afflictions.’ What does this mean? It means that when Bodhisattvas, through the ten wholesome paths of action, are free from defilements such as the view of self, at that time it is called a pure path of action. Therefore, when a Bodhisattva achieves practice, as it is said in that Sutra: ‘Pure precepts are those that do not cling to the play of notions of self.’ And so on. Therefore, it is called achieving practice. ‘Furthermore, the practitioner who has achieved practice does so because of achieving purity of all kinds.’ What does this mean? It means that when Bodhisattvas practice the wholesome paths of action with purity in all aspects and all related matters, at that time the Bodhisattva is said to have achieved practice in the wholesome paths of action. As it is said in that Sutra, Akshayamati (无尽意): ‘Only Sariputra (舍利弗)! The Bodhisattva's precepts have sixty-six aspects that are pure, and their cultivation is also inexhaustible.’ What are these sixty-six aspects? First, not causing annoyance or suffering to other beings; second, not generating thoughts of stealing from others' possessions; third, never looking at other people's women with lust; fourth, having no deceit or trickery towards all beings; fifth, never engaging in divisive speech, knowing contentment with one's own family; sixth, having no harsh speech, being able to endure coarse words; seventh, having no frivolous speech, always speaking well; eighth, not being greedy or jealous of others' happiness; ninth, initially having no anger or resentment, being able to endure evil words; tenth, having right view and not wrong view, despising other paths; eleventh, deeply believing in the Buddha (佛), the mind not being turbid; twelfth, believing and following the Dharma (法), being skilled in the Dharma; thirteenth, believing and respecting the Sangha (僧), honoring the holy assembly; fourteenth, prostrating with the five limbs, mindfully remembering the Buddha; fifteenth, prostrating with the five limbs, contemplating the Dharma; sixteenth, prostrating with the five limbs, revering the Sangha; seventeenth, upholding the precepts, not violating any, not even abandoning the smallest precepts; eighteenth, upholding unbroken precepts, not relying on other vehicles; nineteenth, upholding flawless precepts, being free from evil births; twentieth, upholding unabandoned precepts --------------------------------------------------------------------------------