Chinese
护，是故如来说施戒后，次说善知回向方便。此明何义？以戒施等非三昧行，唯取欲界天人之中净妙色等境界果报，而彼净妙色等境界，虽作心护，贪等烦恼不可得离。何以故？以于过去无始世来习贪爱等染着境界，以心取彼色等境界难防护故。而诸菩萨彼时修行地方便法，即于彼时虽复未离贪等烦恼而修戒施，贪等烦恼不能染心。 “又为断疑，是故如来说戒施后，次说善知回向方便。此示现何义？世间有人，疑于菩萨不离烦恼修戒施等，以利根故观有为法，一切皆悉苦空无常，修戒施时贪等烦恼为染菩萨、不染菩萨？为断彼疑。菩萨尔时，为欲利益一切众生，舍自利益乃至不求转轮王处乐果报事，唯为一切众生乐故求佛菩提，所有善根回向涅槃。以是义故，菩萨虽复未离世间，一切世间所有过患不染菩萨。 “又依清净戒回向清净故。此明何义？以依清净持戒之力，是故能舍 “以舍力故，诸所求法皆悉成就。是故如来说戒施后，次说回向方便。是故如来修多罗中说，持戒人所愿所作皆悉成就。何以故？戒清净故。” 弥勒菩萨所问经论卷第六 大正藏第 26 册 No. 1525 弥勒菩萨所问经论 弥勒菩萨所问经论卷第七 后魏天竺三藏菩提流支译 问 现代汉语译本：因此，如来说明布施和持戒之后，接着说明善于回向的方便法门。这阐明了什么意义呢？因为持戒和布施等行为并非三昧（Samadhi）的修行，只能获得欲界天人之中清净美好的色等境界的果报。然而，那些清净美好的色等境界，即使作为心的防护，也无法摆脱贪婪等烦恼。为什么呢？因为从过去无始劫以来，人们已经习惯于贪爱等染着境界，心很难防护对这些色等境界的执取。但是，菩萨们在修行时懂得运用方便法门，即使当时尚未脱离贪婪等烦恼而修持戒律和布施，贪婪等烦恼也无法污染他们的心。 ‘此外，为了消除疑惑，所以如来说明持戒和布施之后，接着说明善于回向的方便法门。这又揭示了什么意义呢？世间有人怀疑菩萨没有脱离烦恼而修持戒律和布施等行为，因为他们凭借敏锐的智慧观察到有为法，一切都是苦、空、无常的。那么，修持戒律和布施时，贪婪等烦恼会污染菩萨吗？还是不会污染菩萨呢？为了消除他们的疑惑，菩萨在那个时候，为了利益一切众生，舍弃自身的利益，甚至不追求转轮王（Chakravarti）的快乐果报，只是为了让一切众生快乐而追求佛陀的菩提（Bodhi），并将所有善根回向涅槃（Nirvana）。因为这个缘故，菩萨虽然没有脱离世间，世间所有过患都不能污染菩萨。 ‘此外，依靠清净的戒律回向清净的果报。’这阐明了什么意义呢？因为依靠清净持戒的力量，所以能够舍弃。 ‘因为舍弃的力量，所有求取的法都能成就。’所以如来说明持戒和布施之后，接着说明回向的方便法门。所以如来在修多罗（Sutra）中说，持戒之人所愿所作都能成就。为什么呢？因为戒律清净的缘故。 弥勒菩萨所问经论卷第六 大正藏第 26 册 No. 1525 弥勒菩萨所问经论 弥勒菩萨所问经论卷第七 后魏天竺三藏菩提流支译 问
English
English version: Therefore, after explaining giving and precepts, the Tathagata (如来) next explains the expedient means of skillfully dedicating merit. What meaning does this clarify? Because giving and precepts are not the practice of Samadhi (三昧), they only obtain the pure and wonderful realms of form, etc., within the desire realm of gods and humans as karmic rewards. However, even if those pure and wonderful realms of form, etc., serve as protection for the mind, one cannot be free from afflictions such as greed. Why? Because from beginningless past lives, people have been accustomed to greed and attachment to realms, and it is difficult for the mind to guard against grasping those realms of form, etc. But Bodhisattvas (菩萨) understand how to use expedient means when practicing, so even if they have not yet detached from afflictions such as greed while practicing precepts and giving, those afflictions cannot defile their minds. ‘Furthermore, to dispel doubts, the Tathagata (如来) explains the expedient means of skillfully dedicating merit after explaining precepts and giving. What meaning does this reveal? Some people in the world doubt that Bodhisattvas (菩萨) practice precepts and giving without being free from afflictions, because they observe conditioned dharmas with sharp wisdom, and everything is suffering, emptiness, and impermanence. So, when practicing precepts and giving, do afflictions such as greed defile Bodhisattvas (菩萨), or do they not defile Bodhisattvas (菩萨)? To dispel their doubts, Bodhisattvas (菩萨) at that time, in order to benefit all sentient beings, abandon their own benefit, even not seeking the joyful karmic rewards of a Chakravarti (转轮王), but only seek the Bodhi (菩提) of the Buddha for the sake of the happiness of all sentient beings, and dedicate all their roots of goodness to Nirvana (涅槃). Because of this reason, although Bodhisattvas (菩萨) have not detached from the world, all the faults of the world cannot defile Bodhisattvas (菩萨).’ ‘Furthermore, one dedicates merit based on pure precepts to pure results.’ What meaning does this clarify? Because one relies on the power of purely upholding precepts, therefore one is able to abandon. ‘Because of the power of abandonment, all the dharmas sought are accomplished.’ Therefore, after explaining precepts and giving, the Tathagata (如来) next explains the expedient means of dedication. Therefore, the Tathagata (如来) says in the Sutra (修多罗) that those who uphold precepts will accomplish all that they wish and do. Why? Because the precepts are pure. Maitreya Bodhisattva's (弥勒菩萨) Questions Sutra Treatise, Volume 6 Taisho Tripitaka Volume 26, No. 1525, Maitreya Bodhisattva's (弥勒菩萨) Questions Sutra Treatise Maitreya Bodhisattva's (弥勒菩萨) Questions Sutra Treatise, Volume 7 Translated by Tripitaka Bodhiruci of Tianzhu (天竺) of the Later Wei Dynasty Question --------------------------------------------------------------------------------
Chinese
曰：“应说回向义及说方便义。云何回向义？云何方便义？” 答曰：“若回余处善根功德向佛菩提，是名回向。又依佛菩提起修行心，无量种门于一切时于一切处集诸善根，为欲证得一切种智，依于世谛境界般若，回向方便普令转来故。此明何义？以诸菩萨依于世谛境界般若，知因似果、修有量因，深心成就菩萨不共道功德等，增长胜法置于无量果报之中，是故名为回向方便。 “又以同胜回向故。此明何义？以略说菩萨摩诃萨有二种回向。何等为二？一者、同回向；二者、胜回向。同回向者，一切善根皆悉回向萨婆若智。胜回向者，如《无尽意修多罗》布施果中说：‘须食与食，具足命辩色力乐故；须饮与饮，离渴爱故。如是施衣得色、施乘得乐、施灯得眼、施音乐者得净天耳，如是乃至施髓脑者得金刚身坚固不坏。’如是等。又同回向者，为与一切众生乐故。胜回向者，未生信心者令生信心故，若有破戒者令得持戒故，若无闻慧者令得闻慧故，若有懈怠者令得精进故，若有喜忘者令得忆持故，若心散乱者令得禅定故，若无智慧者令得智慧故，若有悭惜者令成就舍故，如是等。又同回向者，为满六波罗蜜故。胜回向者谓舍外事故，为令一切众生具足大富资生故，舍手脚等一切肢节，及以诸根为令一切 现代汉语译本： 问：‘请解释回向的意义和方便的意义。什么是回向的意义？什么是方便的意义？’ 答：‘如果将其他地方的善根功德转向佛菩提（Buddha-bodhi，觉悟），这叫做回向。又依仗佛菩提发起修行之心，以无量种方法在一切时一切处积累各种善根，为了证得一切种智（sarvajna-jnana，对一切事物和现象的彻底理解），依靠世俗谛（samvriti-satya，相对真理）境界的般若（prajna，智慧），以回向的方便使之普遍地转变过来。’这说明什么意义呢？因为诸位菩萨依靠世俗谛境界的般若，知道因好像果，修习有限的因，以深刻的心成就菩萨不共的道功德等等，增长殊胜的法，置于无量的果报之中，因此称为回向方便。 ‘又因为以相同和殊胜的方式回向。’这说明什么意义呢？简略地说，菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）有两种回向。哪两种呢？一是相同回向；二是殊胜回向。相同回向，是将一切善根都回向于萨婆若智（sarvajna-jnana，一切智）。殊胜回向，就像《无尽意修多罗》（Akshayamati-sutra，一部佛经的名称）布施的果报中所说：‘需要食物的给予食物，使之具足寿命、辩才、容色、力量和快乐；需要饮水的给予饮水，使之远离渴爱的痛苦。’像这样，布施衣服得到好的容色，布施车乘得到快乐，布施灯火得到明亮的眼睛，布施音乐的人得到清净的天耳，像这样乃至布施髓脑的人得到金刚身，坚固不可破坏。 ‘像这些等等。’又相同回向，是为了给予一切众生快乐。殊胜回向，是为了使未生信心的人产生信心，如果有破戒的人使他能够持戒，如果没有听闻智慧的人使他能够得到听闻智慧，如果有懈怠的人使他能够得到精进，如果有喜好忘事的人使他能够得到忆持，如果心散乱的人使他能够得到禅定，如果没有智慧的人使他能够得到智慧，如果有悭吝吝惜的人使他成就布施，像这些等等。又相同回向，是为了圆满六波罗蜜（sad-paramita，六种达到彼岸的方法）。殊胜回向是指舍弃外在的事物，为了使一切众生具足巨大的财富资生，舍弃手脚等一切肢节，以及各种根，为了使一切
English
English version: He said: 'One should explain the meaning of dedication and the meaning of expedient means. What is the meaning of dedication? What is the meaning of expedient means?' He answered: 'If one turns the roots of goodness and merits from other places towards Buddha-bodhi (Buddha-bodhi, Enlightenment), this is called dedication. Furthermore, relying on Buddha-bodhi to arouse the mind of practice, gathering various roots of goodness with countless methods at all times and in all places, in order to attain sarvajna-jnana (sarvajna-jnana, all-knowing wisdom), relying on the prajna (prajna, wisdom) of the realm of samvriti-satya (samvriti-satya, conventional truth), using the expedient means of dedication to universally transform them. What does this clarify? Because all Bodhisattvas, relying on the prajna of the realm of samvriti-satya, know that the cause resembles the effect, cultivate limited causes, with a profound mind accomplish the uncommon path virtues of Bodhisattvas, increase superior dharmas, and place them within limitless karmic retributions, therefore it is called the expedient means of dedication.' 'Furthermore, because of dedicating in the same and superior ways.' What does this clarify? Briefly speaking, Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas) have two types of dedication. What are the two? First, the same dedication; second, the superior dedication. The same dedication is to dedicate all roots of goodness to sarvajna-jnana (sarvajna-jnana, all-knowing wisdom). The superior dedication is as described in the Akshayamati-sutra (Akshayamati-sutra, name of a sutra) regarding the fruits of giving: 'Give food to those who need food, so that they are complete with lifespan, eloquence, complexion, strength, and happiness; give drink to those who need drink, so that they are free from the suffering of thirst.' Like this, giving clothes obtains good complexion, giving vehicles obtains happiness, giving lamps obtains bright eyes, those who give music obtain pure heavenly ears, like this even giving marrow and brains obtains a vajra body, firm and indestructible. 'Like these and so on.' Furthermore, the same dedication is for giving happiness to all sentient beings. The superior dedication is for causing those who have not generated faith to generate faith, if there are those who have broken precepts, enable them to uphold precepts, if there are those who have no learning and wisdom, enable them to obtain learning and wisdom, if there are those who are lazy, enable them to obtain diligence, if there are those who are forgetful, enable them to obtain mindfulness, if there are those whose minds are scattered, enable them to obtain samadhi, if there are those who have no wisdom, enable them to obtain wisdom, if there are those who are stingy and miserly, enable them to accomplish giving, like these and so on. Furthermore, the same dedication is for fulfilling the six paramitas (sad-paramita, six perfections). The superior dedication refers to abandoning external affairs, in order to enable all sentient beings to be complete with great wealth and resources, abandoning hands, feet, and all limbs, as well as various roots, in order to enable all' --------------------------------------------------------------------------------
Chinese
众生具足诸根手足等故，如是等回向一切修多罗中广说，应知。 “又为欲清净诸佛国土，是故回向。此义云何？菩萨为欲清净四种义故，檀等诸白法回向佛菩提。何谓四种？一者、为欲清净诸佛国土；二者、为欲清净菩提之心；三者、为欲教化淳熟清净众生之心；四者、为欲清净一切佛法。而菩萨不为得世间位故回向，不为求于自身乐故回向，不为取声闻辟支佛地故回向。又施等布施远离尽因回向，以诸菩萨取一切种智因，是故菩萨善知回向方便。 “又菩萨有四种事，施等功德尽。何等为四？一者、不回向阿耨多罗三藐三菩提；二者、求于世间人天生处；三者、无回向方便；四者、亲近恶知识，如是菩萨一切施等善根尽灭。若菩萨行布施等，若三种法常现前者，菩萨尔时施等功德远离尽因能成一切种智。何等为三？一者、正遍知菩提心；二者、怜愍众生；三者、不违如来言教。 “又以摄受方便故。此明何义？以诸菩萨乃至摄取微少善根能成就广果，以即彼布施等世间众生取天人果报，即彼布施等诸菩萨摩诃萨取佛菩提，是故菩萨成就回向方便，如如来方便修多罗中说：‘又，善男子！菩萨摩诃萨以方便智，乃至舍一口食施与一人，则能遍满一切众生。何以故？以菩萨有方便智慧故，以一口食 现代汉语译本：众生都具备各种根、手、足等，这些内容在各种修多罗（Sutra，经）中都有详细阐述，应当了解。 ‘此外，为了清净诸佛国土，所以进行回向。这是什么意思呢？菩萨为了清净四种意义，将布施等各种善法回向于佛菩提（Buddha-bodhi，觉悟）。哪四种呢？第一，为了清净诸佛国土；第二，为了清净菩提之心（bodhi-citta，觉悟之心）；第三，为了教化成熟清净众生的心；第四，为了清净一切佛法。然而，菩萨不为了获得世间的地位而回向，不为了追求自身的快乐而回向，不为了证得声闻（Śrāvaka，小乘罗汉）或辟支佛（Pratyekabuddha，缘觉）的果位而回向。此外，布施等行为如果远离了导致功德耗尽的原因，就能回向于一切种智（Sarvākārajñāna，佛陀的智慧），因此菩萨善于了解回向的方便。’ ‘此外，菩萨有四种情况，会导致布施等功德耗尽。是哪四种呢？第一，不回向于阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）；第二，追求世间人天果报；第三，没有回向的方便；第四，亲近恶知识。像这样的菩萨，一切布施等善根都会消灭。如果菩萨行布施等善行，并且三种法经常显现，那么菩萨此时的布施等功德就能远离耗尽的原因，成就一切种智。哪三种呢？第一，正遍知菩提心；第二，怜悯众生；第三，不违背如来的言教。’ ‘此外，通过摄受方便的缘故。这说明什么意义呢？因为菩萨乃至摄取微少的善根，都能成就广大的果报，同样的布施等行为，世间众生只能获得天人果报，而同样的布施等行为，诸菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨）却能获得佛菩提，因此菩萨成就了回向的方便，正如如来方便修多罗中所说：‘此外，善男子！菩萨摩诃萨以方便智慧，乃至舍一口食物布施给一个人，就能遍满一切众生。为什么呢？因为菩萨有方便智慧的缘故，以一口食物’