English
English version: Such seeds of good roots, due to doubt and regret, are moistened by the water of craving, causing consciousness to dwell in the realm of the five aggregates of clinging (pañca-upādāna-skandha-bhūmi), covered by the soil of ignorance. When the time and conditions are harmonious, they can sprout the seed of consciousness, gradually growing into worldly fruits. Furthermore, those who are Śrāvakas (disciples who learn and practice the Dharma by hearing) and Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own) associate with virtuous friends, hearing from those who have already crossed the sea of birth and death or desire to cross it, about the faults of the world. Because of their limited understanding, they detest the suffering of the world, delight in the bliss of Nirvāṇa (liberation), and desire to abandon the world and pursue the path of liberation. Although they do not intentionally seek merits such as giving, they are not separate from such merits. They are able to subdue afflictions and attain superior Dharma. For this reason, even if they cultivate good deeds such as giving, they cannot attain Mahābodhi (supreme enlightenment) because they lack the four special conditions. Moreover, Bodhisattvas (beings who aspire to Buddhahood) ultimately possess and accomplish eight excellent qualities, establish great undertakings, bear heavy responsibilities, associate with true virtuous friends, deeply perceive the faults of the world, and know the tranquility of Nirvāṇa. For the sake of sentient beings, they do not detest the suffering of the world. Because the initial Bodhicitta (the mind of enlightenment) is not lost, their profound mind is accomplished. They relinquish their own happiness for the benefit of sentient beings, cultivate merits such as giving, and dedicate these merits to Mahābodhi. Relying on the power of skillful means, they increase even small acts of giving, protecting themselves from falling into the realm of Śrāvakas and Pratyekabuddhas. Because they ultimately accomplish Prajñāpāramitā (the perfection of wisdom), they can purify merits such as giving, causing them to abide on the Bodhisattva path. The four phrases beginning with 'profound mind' can encompass the four phrases beginning with 'giving,' serving as the unique Dharma of Bodhisattvas, enabling them to attain Sarvajñāna (omniscience). Therefore, the Tathāgata (one of the titles of the Buddha) speaks this sutra. Someone asks: 'For what further reason does the Tathāgata speak this sutra?' The answer is: 'To prevent causelessness and inverted causes, and to accord with the correct cause and effect, the Tathāgata speaks this sutra.' What does this mean? The sutra says 'non-retrogression from Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment)' because the profound mind is accomplished. What does this signify? It signifies that when Bodhisattva-mahāsattvas (great Bodhisattvas) see the Dharmadhātu (the realm of reality), they can permanently be free from the obstacles to Bodhicitta, which are all afflictions such as self-view, surpassing the realms of Śrāvakas and Pratyekabuddhas, entering the Bodhisattva stage, and beginning to enter the first Bhūmi (stage of Bodhisattva practice). Because the mind of enlightenment is not lost, they attain the profound mind, and therefore are called non-retrogressing. -------------------------------------------------------------------------------- 耨多罗三藐三菩提。
Chinese
“又言不转者，以证胜法故。此明何义？以成就施行故。此复何义？以起无损害心根本业道，摄取上上胜行，是故不转离根本业道修行施等行一切处不退，以是义故名为不转。 “又言行菩萨行时降伏一切诸魔怨敌者，以善知回向方便心成就故。此明何义？略说四魔，谓烦恼魔、阴魔、死魔及以天魔，唯烦恼魔以为根本，依烦恼魔有余三魔。何以故？以诸凡夫烦恼缠心，依此烦恼所缠之心，乐于世间求彼处乐，布施等法回向天道。以此义故，为彼阴魔、死魔所缠系属天魔。是故菩萨断身见等一切烦恼，复能远离不活等畏，舍自身乐，为欲利益诸众生故，修集慈悲布施等行善根功德，皆悉回向萨婆若智，远离一切诸魔恶道，是故名为行菩萨行时降伏一切诸魔怨敌。 “又言于诸世间心不疲惓者，以大慈大悲心成就故。此明何义？以诸菩萨摩诃萨，常为世间一切众生愚箭所射心受苦恼，以大慈大悲心成就故，见众生利即是己利，是故大慈大悲心生，则能利益一切众生，是故名为于诸世间心不疲惓。 “又言如实知一切法自体相者，以方便成就故。此明何义？以知诸法自相同相故。此复何义？以诸菩萨善知世谛、善知第一义谛方便，是故不著有无二边。此明何义？菩萨虽见识 现代汉语译本：阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。 ‘又说不退转，是因为证得了殊胜之法。’这说明什么含义？因为成就了施行。这又是什么含义？因为生起了无损害之心的根本业道，摄取了上上殊胜之行，所以不退转，远离根本业道，修行布施等行，在一切处都不会退转，因为这个缘故，称为不退转。 ‘又说行菩萨行时降伏一切诸魔怨敌，’是因为善于了解回向的方便心成就的缘故。这说明什么含义？简略地说有四魔，即烦恼魔、阴魔、死魔以及天魔，只有烦恼魔是根本，依靠烦恼魔才有其余三魔。为什么呢？因为凡夫的内心被烦恼缠绕，依靠这被烦恼缠绕的内心，乐于在世间追求那些地方的快乐，将布施等法回向天道。因为这个缘故，被阴魔、死魔所缠绕，隶属于天魔。所以菩萨断除身见等一切烦恼，又能远离不活等畏惧，舍弃自身的快乐，为了利益一切众生的缘故，修集慈悲布施等行善根功德，都回向萨婆若智（Sarvajna-智，一切智），远离一切诸魔恶道，所以称为行菩萨行时降伏一切诸魔怨敌。 ‘又说对于诸世间心不疲倦，’是因为大慈大悲心成就的缘故。这说明什么含义？因为诸位菩萨摩诃萨，常常被世间一切众生的愚痴之箭所射，内心遭受苦恼，因为大慈大悲心成就的缘故，见到众生的利益就是自己的利益，所以大慈大悲心生起，就能利益一切众生，所以称为对于诸世间心不疲倦。 ‘又说如实知一切法自体相，’是因为方便成就的缘故。这说明什么含义？因为知道诸法的自相和共相的缘故。这又是什么含义？因为诸位菩萨善于了解世俗谛、善于了解第一义谛的方便，所以不执著于有无二边。这说明什么含义？菩萨虽然见到识
English
English version: Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). 'Furthermore, it is said to be irreversible because of attaining the superior Dharma.' What does this mean? It means achieving the practice of giving. What does this further mean? It means that by generating the fundamental karmic path of a mind without harm, and embracing increasingly superior practices, one does not regress. By staying away from the fundamental karmic path, practicing giving and other practices, one does not regress in any situation. For this reason, it is called irreversible. 'Furthermore, it is said that while practicing the Bodhisattva path, one subdues all demonic enemies,' because of the accomplishment of a mind that is skilled in understanding the means of dedication. What does this mean? Briefly speaking, there are four demons: the demon of afflictions, the demon of the aggregates, the demon of death, and the demon of the heavens. Only the demon of afflictions is fundamental; the other three demons rely on the demon of afflictions. Why? Because the minds of ordinary beings are entangled by afflictions. Relying on this mind entangled by afflictions, they delight in seeking pleasure in the world, dedicating their acts of giving and other practices to the heavenly realms. For this reason, they are entangled by the demon of the aggregates and the demon of death, and are subject to the demon of the heavens. Therefore, Bodhisattvas sever all afflictions such as the view of self, and are able to stay away from fears such as the fear of not surviving. They abandon their own pleasures for the sake of benefiting all sentient beings, cultivating loving-kindness, compassion, giving, and other virtuous roots and merits, dedicating all of them to Sarvajna-智 (Sarvajna-jnana, all-knowing wisdom), staying away from all demonic evil paths. Therefore, it is called subduing all demonic enemies while practicing the Bodhisattva path. 'Furthermore, it is said that one's mind does not become weary towards all worlds,' because of the accomplishment of great loving-kindness and great compassion. What does this mean? It means that all Bodhisattva-Mahasattvas are constantly pierced by the arrows of ignorance of all sentient beings in the world, and their minds suffer. Because of the accomplishment of great loving-kindness and great compassion, they see the benefit of sentient beings as their own benefit. Therefore, when great loving-kindness and great compassion arise, they are able to benefit all sentient beings. Therefore, it is called not becoming weary towards all worlds. 'Furthermore, it is said that one knows the intrinsic nature of all dharmas as they truly are,' because of the accomplishment of skillful means. What does this mean? It means knowing the self-nature and common nature of all dharmas. What does this further mean? It means that all Bodhisattvas are skilled in understanding the conventional truth and skilled in understanding the means of the ultimate truth. Therefore, they do not cling to the two extremes of existence and non-existence. What does this mean? Although Bodhisattvas see consciousness --------------------------------------------------------------------------------
Chinese
境界事，而先已观察识境界事。何以故？以常不舍第一义谛深心力故，是故不堕著有边见，虽常不舍第一义谛、而常善知世谛之事。何以故？以常明见诸有为行不舍世间心念言说故，是故不堕着无边见。以能善知此二种义，是故名为如实知一切法自体相。 “又言以心不疲惓故，不依他智，速疾成就阿耨多罗三藐三菩提者，以般若波罗蜜成就故。此明何义？以诸菩萨摩诃萨般若观察有为法故。此复何义？菩萨观察诸有为行，无人无众生无主无自在，迭共相因增长有力，依于本业造一切业，犹如幻师所作幻人，往来跳踯种种技术无疲惓者，是故名为以心不疲惓故。又心不疲惓者，以离众生相故。此明何义？有为诸行一切无实，唯有种种诸业使行他力相依故，能成就有为诸行。是故菩萨知有为法实无神我，而不依他智，随所修行，皆以毗离耶波罗蜜增长成办，速疾成就阿耨多罗三藐三菩提。以诸菩萨摩诃萨求萨婆若，示现远离无因、颠倒因，随顺正因果，是故如来说此修多罗。” 问曰：“复以何义如来说此修多罗？” 答曰：“依不定聚菩萨求定聚故，成就何等行得入正定聚，示现彼菩萨入正定聚修正因行，是故如来说此修多罗。此义云何？菩萨未证初地正位，虽无量劫习集善根，而未能得不退转位 现代汉语译本：对于境界之事，（菩萨）首先已经观察和认识了境界之事。为什么呢？因为（菩萨）常常不舍弃第一义谛（paramārtha-satya，最高的真理）的深刻心力，所以不堕入执着于‘有’的边见。虽然常常不舍弃第一义谛，却常常善于了解世俗谛（saṃvṛti-satya，世俗的真理）的事情。为什么呢？因为（菩萨）常常明了地观察到诸有为行（saṃskṛta，因缘和合而成的现象）不舍弃世间的心念和言说，所以不堕入执着于‘无’的边见。因为能够善于了解这两种意义，所以被称为如实地知晓一切法的自体相。 又说因为‘心不疲倦’，所以不依赖他人的智慧，迅速成就阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉），这是因为般若波罗蜜（prajñā-pāramitā，智慧到彼岸）成就的缘故。这说明了什么意义呢？说明诸位菩萨摩诃萨（bodhisattva-mahāsattva，大菩萨）用般若来观察有为法（saṃskṛta）。这又说明了什么意义呢？菩萨观察诸有为行，认为其中无人、无众生、无主宰、无自在，而是互相依赖，共同作用，增长力量，依靠根本的业力来造作一切业，就像幻术师所制造的幻人，往来跳跃，展现各种技艺而不知疲倦一样，所以称为‘以心不疲倦’。而且，心不疲倦，是因为远离众生相的缘故。这说明了什么意义呢？有为的诸行一切都是虚幻不实的，只有种种的业力驱使它们运行，互相依赖，才能成就这些有为的诸行。因此，菩萨知道有为法实际上没有神我，而不依赖他人的智慧，随着自己的修行，都用毗离耶波罗蜜（vīrya-pāramitā，精进到彼岸）来增长和成就，迅速成就阿耨多罗三藐三菩提。因为诸位菩萨摩诃萨为了求得萨婆若（sarvajña，一切智），示现远离无因、颠倒因，随顺正因果，所以如来说这部修多罗（sūtra，经）。 （有人）问道：‘世尊又因为什么意义而说这部修多罗呢？’ （佛）回答说：‘为了让不定聚（aniyata-rāśi，不决定者）的菩萨求得定聚（niyata-rāśi，决定者）的果位，（为了说明）成就什么样的修行才能进入正定聚（samyaktva-niyata-rāśi，正决定者），示现那位菩萨进入正定聚后修正因之行，所以如来说这部修多罗。’这意义是什么呢？菩萨在没有证得初地（prathamā bhūmi，欢喜地）的正位之前，虽然经过无量劫积累善根，却仍然不能得到不退转位（avaivartika）。