English
English version: Regarding matters of realms, (the Bodhisattva) has already observed and recognized the matters of realms. Why? Because (the Bodhisattva) constantly does not abandon the profound power of mind of the First Truth (paramārtha-satya), therefore, does not fall into the extreme view of attachment to 'existence'. Although constantly not abandoning the First Truth, (the Bodhisattva) constantly knows well the matters of the Conventional Truth (saṃvṛti-satya). Why? Because (the Bodhisattva) constantly clearly sees that all conditioned phenomena (saṃskṛta) do not abandon worldly thoughts and speech, therefore, does not fall into the extreme view of attachment to 'non-existence'. Because (the Bodhisattva) is able to understand well these two meanings, therefore, is called truly knowing the self-nature aspect of all dharmas. Furthermore, it is said that because of 'unwearied mind', (the Bodhisattva) does not rely on the wisdom of others, and quickly achieves Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), because of the perfection of Prajñā-pāramitā (perfection of wisdom). What meaning does this explain? It explains that all Bodhisattva-mahāsattvas (great Bodhisattvas) observe conditioned dharmas (saṃskṛta) with prajñā. What meaning does this further explain? The Bodhisattva observes all conditioned phenomena, considering that there is no person, no sentient being, no master, no self-existence, but rather they mutually depend on each other, jointly act, increase in strength, and rely on fundamental karma to create all actions, just like the illusory people created by a magician, who come and go, jump and leap, displaying various skills without weariness. Therefore, it is called 'unwearied mind'. Moreover, unwearied mind is because of being apart from the appearance of sentient beings. What meaning does this explain? All conditioned phenomena are unreal and insubstantial; only various karmic forces drive them to operate, mutually dependent, in order to accomplish these conditioned phenomena. Therefore, the Bodhisattva knows that conditioned dharmas actually have no self, and without relying on the wisdom of others, following their own practice, all are increased and accomplished by Vīrya-pāramitā (perfection of diligence), quickly achieving Anuttarā-samyak-saṃbodhi. Because all Bodhisattva-mahāsattvas seek Sarvajña (all-knowing wisdom), demonstrating being apart from causelessness and inverted causes, and following right causes and effects, therefore, the Thus Come One speaks this Sutra (sūtra). (Someone) asks: 'For what meaning does the Thus Come One speak this Sutra?' (The Buddha) answers: 'In order to allow Bodhisattvas of the Undecided Group (aniyata-rāśi) to seek the state of the Decided Group (niyata-rāśi), (in order to explain) what kind of practice must be accomplished to enter the Rightly Decided Group (samyaktva-niyata-rāśi), demonstrating that Bodhisattva entering the Rightly Decided Group and cultivating the practice of right causes, therefore, the Thus Come One speaks this Sutra.' What is the meaning of this? Before a Bodhisattva has attained the correct position of the First Ground (prathamā bhūmi), although having accumulated roots of goodness for countless kalpas, they still cannot attain the state of non-retrogression (avaivartika). --------------------------------------------------------------------------------
Chinese
、未得毕竟无怖畏处，心未安隐，常为世间苦恼所逼。未得菩提心根本慈悲心力，未得增上力故，以世间道智观察十二因缘，如实观有为行，以依世间道观寂静法界，求大涅槃无方便智故，堕声闻、辟支佛地。若堕声闻、辟支佛地有三种失。何等为三？一者、退失一切大乘善根种子；二者、退失能与一切众生乐因；三者、退失萨婆若智。以是义故，如来经中说言：‘迦叶！譬如一切世间天人，虽复修治伪琉璃珠，而彼伪珠终不能作真琉璃宝。如是，迦叶！一切声闻修戒定慧，及头陀等一切功德，终不能得坐于道场成阿耨多罗三藐三菩提。迦叶！譬如修治大毗琉璃，随意能得无量百千万亿珍宝。如是，迦叶！修菩萨行故能出生一切声闻辟支佛等及以人天。’依此义故，如来《宝积经》中说，菩萨有四种非善知识。何等为四？一者、求声闻人但欲自度；二者、求缘觉人喜乐小事；三者、读外经典路伽耶等；四者、习学一切文辞严饰。所有亲近此四种者，但增世利不增法利。 “复有经中，大德迦叶白文殊师利：‘有五逆人能发阿耨多罗三藐三菩提心，修诸功德证大菩提，而罗汉不能。譬如根败之人于五欲境界无所能为、无所增益，如是声闻、辟支佛人离诸结使，于一切佛法无所能为、无所增益，无如是观察佛法力。 现代汉语译本： 未能获得究竟无怖畏之处，内心未能安定，常常被世间的苦恼所逼迫。未能获得菩提心的根本——慈悲心力，未能获得增上的力量，因此以世间的道智观察十二因缘，如实地观察有为之行，凭借依于世间道的观察来寻求寂静的法界，因为没有方便的智慧，所以堕入声闻（Śrāvaka，听闻佛陀教诲而修行的弟子）、辟支佛（Pratyekabuddha，无师自悟的修行者）的境界。如果堕入声闻、辟支佛的境界，有三种过失。哪三种呢？一是退失一切大乘善根的种子；二是退失能够给予一切众生快乐的原因；三是退失萨婆若智（Sarvajñā，一切智）。因为这个缘故，如来在经中说：‘迦叶（Kāśyapa，佛陀的弟子名）！譬如一切世间的天人，即使修治伪造的琉璃珠，那伪造的珠子终究不能成为真正的琉璃宝。像这样，迦叶！一切声闻修习戒定慧，以及头陀（dhūta，苦行）等一切功德，终究不能够坐在道场成就阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。迦叶！譬如修治大的毗琉璃，随意能够得到无量百千万亿的珍宝。像这样，迦叶！修菩萨行，就能够出生一切声闻、辟支佛等以及人天。’依据这个意义，如来在《宝积经》中说，菩萨有四种非善知识。哪四种呢？一是求声闻的人，只想要自我解脱；二是求缘觉的人，喜欢微小的事情；三是读外道的经典，如路伽耶（Lokāyata，顺世论）等；四是学习一切文辞的华丽装饰。所有亲近这四种人的人，只会增加世俗的利益，不会增加佛法的利益。 ‘又有经中，大德迦叶问文殊师利（Mañjuśrī，智慧的象征）：‘有犯五逆罪（pañcānantarya，杀父、杀母、杀阿罗汉、出佛身血、破和合僧）的人，能够发起阿耨多罗三藐三菩提心，修习各种功德，证得大菩提，而阿罗汉（Arhat，断尽烦恼的圣者）却不能。譬如根败坏的人，对于五欲（pañca kāmaguṇāḥ，色、声、香、味、触）的境界无所作为、没有增益，像这样，声闻、辟支佛的人远离各种烦恼，对于一切佛法无所作为、没有增益，没有这样观察佛法的力量。’
English
English version: Having not attained the ultimate place free from fear, the mind is not at peace, and is constantly oppressed by worldly suffering. Having not attained the root of Bodhicitta (bodhicitta, the mind of enlightenment) – the power of compassion, and having not attained the power of enhancement, therefore, observing the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) with worldly wisdom, truly observing conditioned actions, seeking the peaceful Dharma realm by relying on worldly observation, and because of lacking expedient wisdom, one falls into the realm of Śrāvakas (Śrāvaka, disciples who learn and practice the teachings of the Buddha) and Pratyekabuddhas (Pratyekabuddha, solitary Buddhas who attain enlightenment on their own). If one falls into the realm of Śrāvakas and Pratyekabuddhas, there are three losses. What are the three? First, the loss of the seeds of all Mahāyāna (Mahāyāna, the Great Vehicle) virtuous roots; second, the loss of the cause of giving happiness to all sentient beings; third, the loss of Sarvajñā (Sarvajñā, all-knowing wisdom). For this reason, the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) said in the sutras: 'Kāśyapa (Kāśyapa, one of the Buddha's disciples)! For example, all the gods and humans in the world, even if they repair and polish imitation lapis lazuli beads, those imitation beads can never become genuine lapis lazuli treasures. Likewise, Kāśyapa! All Śrāvakas who cultivate precepts, concentration, and wisdom, as well as all the virtues of dhūta (dhūta, ascetic practices), will never be able to sit in the Bodhimaṇḍa (Bodhimaṇḍa, the place of enlightenment) and attain anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). Kāśyapa! For example, by repairing and polishing great beryl, one can obtain countless hundreds of thousands of millions of treasures at will. Likewise, Kāśyapa! By cultivating the Bodhisattva (Bodhisattva, an enlightenment being) path, one can give birth to all Śrāvakas, Pratyekabuddhas, and humans and gods.' Based on this meaning, the Tathāgata said in the *Ratnakūṭa Sūtra*: 'Bodhisattvas have four kinds of non-virtuous friends. What are the four? First, those who seek to be Śrāvakas only want to liberate themselves; second, those who seek to be Pratyekabuddhas delight in small matters; third, those who read external scriptures such as Lokāyata (Lokāyata, materialism); fourth, those who study all kinds of ornate literary embellishments. All those who associate with these four kinds of people only increase worldly benefits and do not increase Dharma benefits.' 'Furthermore, in another sutra, the great virtuous Kāśyapa asked Mañjuśrī (Mañjuśrī, the embodiment of wisdom): 'Are there people who commit the five heinous crimes (pañcānantarya, patricide, matricide, killing an Arhat, shedding the blood of a Buddha, and creating schism in the Sangha) who can generate the mind of anuttarā-samyak-saṃbodhi, cultivate various merits, and attain great Bodhi (Bodhi, enlightenment), while Arhats (Arhat, a perfected being who has eliminated all defilements) cannot? For example, a person whose roots are ruined can do nothing and gain nothing in the realm of the five desires (pañca kāmaguṇāḥ, forms, sounds, smells, tastes, and tactile objects); likewise, Śrāvakas and Pratyekabuddhas, having abandoned all afflictions, can do nothing and gain nothing in all the Buddha-Dharma, and do not have the power to observe the Buddha-Dharma in this way.' --------------------------------------------------------------------------------
Chinese
是故，文殊师利！一切凡夫报如来恩，非声闻也。何以故？凡夫之人闻佛功德，为不断绝三宝种故，能发阿耨多罗三藐三菩提心；声闻之人虽复终身闻诸佛法十力四无畏等，而不能发阿耨多罗三藐三菩提心。’ “又《般若波罗蜜经》中说：‘诸天子！未发阿耨多罗三藐三菩提心者，彼人应发大菩提心。已入声闻辟支佛位，不能复发阿耨多罗三藐三菩提心。何以故？一切声闻、辟支佛等断生死流，不能数数受生世间。发阿耨多罗三藐三菩提心诸菩萨摩诃萨，于初地中见实谛故，发阿耨多罗三藐三菩提心，不失因故摄得深心。以般若波罗蜜如实摄取修戒行等，不着身命唯为利益众生，修行彼时名为不退转菩萨。’ “应知！是故如来十地修多罗中说：‘菩萨生如是心，即时过凡夫地入菩萨位，生在佛家种姓尊贵，无可讥嫌过一切世间道，善住菩萨法中，善住菩萨正处，入三世平等真如法中。如来种中毕定究竟阿耨多罗三藐三菩提。菩萨住如是法，名住菩萨欢喜地。’ “以不动法故过五怖畏，所谓：不活畏、恶名畏、死畏、堕恶道畏、大众威德畏，彼皆远离。何以故？是诸菩萨离我等相故。过凡夫地者，彼过有九种。应知！入菩萨位者，位过，初成出世间心，如始住胎相似法故。生在佛家者，家过， 现代汉语译本：因此，文殊师利（Manjushri，菩萨名）！一切凡夫报答如来（Tathagata，佛的称号）的恩德，不是声闻（Śrāvaka，小乘修行者）所能做到的。为什么呢？凡夫之人听闻佛的功德，为了不断绝三宝（佛、法、僧）的种子，能够发起阿耨多罗三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）；声闻之人即使终身听闻诸佛的佛法，如十力（Daśabala，佛的十种力量）、四无畏（Caturbhiḥ vaiśāradyaiḥ，佛的四种无所畏惧的品质）等，也不能发起阿耨多罗三藐三菩提心。 又《般若波罗蜜经》（Prajñāpāramitā Sūtra，般若智慧的经典）中说：‘诸天子！未发起阿耨多罗三藐三菩提心的人，他们应当发起大菩提心。已经进入声闻、辟支佛（Pratyekabuddha，缘觉）果位的人，不能再次发起阿耨多罗三藐三菩提心。为什么呢？一切声闻、辟支佛等断绝生死流转，不能频繁地在世间受生。发起阿耨多罗三藐三菩提心的诸菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨），在初地（Bhūmi，菩萨的修行阶段）中见到真实谛理的缘故，发起阿耨多罗三藐三菩提心，因为不失根本原因而摄取获得甚深之心。以般若波罗蜜如实地摄取修戒行等，不执着于自身性命，只为了利益众生，修行那时被称为不退转菩萨（Avaivartika Bodhisattva，不会退转的菩萨）。’ 应知！因此如来在十地修多罗（Daśabhūmika Sūtra，描述菩萨十地的经典）中说：‘菩萨生起这样的心，立即超过凡夫地进入菩萨位，生在佛家种姓尊贵，没有可以讥讽嫌弃之处，超过一切世间道，善于安住于菩萨法中，善于安住于菩萨的正道，进入三世平等的真如法中。在如来种性中必定究竟阿耨多罗三藐三菩提。菩萨安住于这样的法中，名为安住于菩萨欢喜地（Pramuditā-bhūmi，菩萨十地中的第一地）。’ 因为不动摇的法，所以超越五种怖畏，所谓：不活畏、恶名畏、死畏、堕恶道畏、大众威德畏，他们都远离这些怖畏。为什么呢？因为这些菩萨远离我等之相的缘故。超过凡夫地的人，他们超过了九种过失。应当知道！进入菩萨位的人，是位过，最初成就出世间心，如开始住胎相似的缘故。生在佛家的人，是家过。