English
English version: ‘Meditation leads to rebirth in the Ābhāsvara heaven (Ābhāsvara, heaven of radiant light).’ Monks! At that time, the non-Buddhist teacher Sudarsana, the World Honored One, cultivated great loving-kindness and entered the second dhyana (jhāna, meditative state), leading to rebirth in the second dhyana.’ Thus, and so on. Question: ‘If the Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas) and others generate equanimity towards all beings for their benefit, why do they themselves generate superior minds of loving-kindness, cultivate the second dhyana and are reborn in the Ābhāsvara heaven (Ābhāsvara, lower level of the heaven of radiant light), but do not teach their disciples the method of rebirth in the Ābhāsvara heaven? Furthermore, there is another difficulty: the teachings of that non-Buddhist teacher Sudarsana, the World Honored One, are superior to the Buddha's teachings. Why is this so? Because they are all reborn in superior realms of goodness, while some of the Śrāvakas (Śrāvaka, disciples of the Buddha) of the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) also enter evil realms.’ Answer: ‘There is no fault in this. Why is that? Because Bodhisattvas teach according to the capacity of the listener. What does this mean? It means that those non-Buddhist Brahmins (Brahmin, priestly class in ancient India) and others have long contemplated that the first Brahma-loka (Brahma-loka, the first level of the Form Realm) is the ultimate destination, and they are reborn there according to their joyful minds, unable to cultivate the four immeasurables of the second dhyana. For this reason, Bodhisattvas, knowing the minds of their disciples well, do not teach them the four immeasurables of the second dhyana. Also, it is because of their lack of power. What does this mean? Some say that apart from the appearance of a Buddha in the world, no non-Buddhist can fully cultivate the two dhyanas and the immeasurables to be reborn in the second dhyana, except for the powerful Bodhisattvas. Furthermore, the statement that non-Buddhist teachings are superior to Buddhist teachings is not true. Why is that? Because non-Buddhists seek worldly fruits.’ ‘Also, it is because of the times. What does this mean? There are times when many beings are reborn in realms of goodness, let alone countless beings cultivating the immeasurables!’ ‘Furthermore, the statement that the Tathagata's disciples enter evil realms is not the fault of the Tathagata.’ ‘Moreover, in other sutras (sūtra, scripture) it is said that there are three kinds of conduct: Brahma conduct, heavenly conduct, and holy conduct. Brahma conduct refers to the four immeasurables. Heavenly conduct refers to the four dhyanas. Holy conduct refers to the thirty-seven factors of enlightenment.’ ‘For what reason are the four immeasurables called Brahma conduct?’ Answer: ‘Because the four immeasurables are the cause of Brahma, and also because they can be attained in the body of the practitioner, and also because they counteract non-Brahma -------------------------------------------------------------------------------- 行故。”
Chinese
问曰：“何故色界诸善根中，唯说无量以为福事？” 答曰：“以为起他利益行故。此明何义？世人多于他利益中生功德相，余利益中不多生故。” 问曰：“复有余修多罗中说，有四种人能生梵功德。何等为四？一者、器世间地未有塔处于中立塔；二者、种植园林施四方僧；三者、和合先破坏僧；四者、能生四无量心。”问曰：“若修四无量得梵天果，得言成就梵天果者；立塔等三得梵天果，此义云何？” 答曰：“依梵行说是故无过。此明何义？非立塔等成就梵果。若有人依梵如来立舍利塔，彼人能生梵行功德。又依修梵行者施与园林，如是施者得成就梵福。又依圣道修习梵行和合破僧，得梵天果。又以彼相似故。此明何义？立塔等三成就梵天果报，功德非一向同四无量果，而彼少分相似义故，如人成就四无量心，彼人则为摄受众生成就无量利益功德。此亦如是，若人于彼器世间中，未有塔处立舍利塔，施僧园林、和合破僧，彼能成就无量福德，以是故言修四无量立塔等三有相似义。” 问曰：“梵行功德其量几何？” 答曰：“有人说言：随何等业得转轮王，王四天下势力自在，梵行功德其量如是。复有人言：随何等业得帝释王势力自在，梵行功德其量如是。 现代汉语译本： 行故。’ 问：‘为什么在所有善根中，唯独说无量是福德之事？’ 答：‘因为发起利益他人的行为。这说明什么意义呢？世人多在他人的利益中产生功德之相，在其他的利益中不多产生。’ 问：‘又有其他的修多罗（Sutra，经）中说，有四种人能生梵功德。是哪四种呢？一是，在器世间（Bhajana-loka，众生所依止的物质世界）的土地上，没有塔的地方建立塔；二是，种植园林布施给四方僧众；三是，和合先前破裂的僧团；四是，能够生起四无量心（catvāri apramāṇāni，慈、悲、喜、舍）。’问：‘如果修四无量心得到梵天果报，可以称为成就梵天果报；那么，立塔等三种行为得到梵天果报，这个意义是什么呢？’ 答：‘依据梵行（brahmacarya，清净的行为）而说，所以没有过失。这说明什么意义呢？不是说立塔等行为本身成就梵果。如果有人依据梵行如来（Tathāgata，如来）建立舍利塔（śarīra-stūpa，供奉佛陀或圣者遗骨的塔），这个人能生起梵行功德。又依据修梵行的人，施与园林，这样布施的人得到成就梵福。又依据圣道修习梵行，和合破裂的僧团，得到梵天果报。又因为与梵天果报相似的缘故。这说明什么意义呢？立塔等三种行为成就梵天果报，功德并非完全等同于四无量心的果报，而是它们有少部分相似的意义，就像人成就四无量心，这个人就能摄受众生，成就无量的利益功德。这也一样，如果有人在那器世间中，没有塔的地方建立舍利塔，布施僧众园林、和合破裂的僧团，他们能成就无量的福德，因此说修四无量心和立塔等三种行为有相似的意义。’ 问：‘梵行功德的量有多少呢？’ 答：‘有人说：随顺什么样的业能得到转轮王（cakravartin，统治世界的理想君王）的果报，统治四大天下，势力自在，梵行功德的量就像这样。又有人说：随顺什么样的业能得到帝释王（Indra，忉利天之主）的果报，势力自在，梵行功德的量就像这样。
English
English version: 'Therefore, it is practiced.' Question: 'Why, among all roots of good, is only immeasurable (apramāṇa) mentioned as a matter of merit?' Answer: 'Because it initiates the practice of benefiting others. What does this clarify? Worldly people mostly generate the appearance of merit in benefiting others, and do not generate much in other benefits.' Question: 'Furthermore, in other Sutras, it is said that there are four types of people who can generate Brahma-merit. What are the four? First, in a world-vessel (Bhajana-loka) land where there is no stupa, one erects a stupa there; second, one plants gardens and groves and donates them to the Sangha (saṃgha, monastic community) of the four directions; third, one reconciles a Sangha that was previously broken; fourth, one is able to generate the four immeasurable minds (catvāri apramāṇāni, loving-kindness, compassion, joy, and equanimity).' Question: 'If one cultivates the four immeasurables and attains the Brahma-heavenly result, it can be said that one has accomplished the Brahma-heavenly result; then, what is the meaning of attaining the Brahma-heavenly result through the three actions of erecting a stupa, etc.?' Answer: 'It is spoken in accordance with Brahma-conduct (brahmacarya), therefore there is no fault. What does this clarify? It is not that erecting a stupa, etc., in itself accomplishes the Brahma-result. If someone, relying on the Brahma-Tathāgata (Tathāgata, Thus Come One), erects a relic stupa (śarīra-stūpa, a stupa containing relics), that person can generate Brahma-conduct merit. Also, relying on those who cultivate Brahma-conduct, one donates gardens and groves; such donors attain the accomplishment of Brahma-blessings. Also, relying on the noble path, one cultivates Brahma-conduct and reconciles a broken Sangha, attaining the Brahma-heavenly result. Also, it is because of their similarity to the Brahma-heavenly result. What does this clarify? The three actions of erecting a stupa, etc., accomplish the Brahma-heavenly result, but their merit is not entirely the same as the result of the four immeasurables; rather, they have a small portion of similar meaning. Just as when a person accomplishes the four immeasurable minds, that person then embraces sentient beings and accomplishes immeasurable benefits and merits. It is also like this: if someone, in that world-vessel, erects a relic stupa where there is no stupa, donates gardens and groves to the Sangha, and reconciles a broken Sangha, they can accomplish immeasurable blessings. Therefore, it is said that cultivating the four immeasurables and the three actions of erecting a stupa, etc., have similar meanings.' Question: 'How much is the measure of Brahma-conduct merit?' Answer: 'Some say: Whatever karma leads to becoming a universal monarch (cakravartin, wheel-turning king), ruling over the four great continents with power and freedom, the measure of Brahma-conduct merit is like that. Others say: Whatever karma leads to becoming the king of the gods, Indra (Indra, ruler of the Trāyastriṃśa Heaven), with power and freedom, the measure of Brahma-conduct merit is like that.' --------------------------------------------------------------------------------
Chinese
复有人言：随何等业得作魔王，于欲界中势力自在，梵行功德其量如是。复有人言：随何等业得生梵天，梵行功德其量如是。复有人言：梵天请佛转于法轮随所得福，梵行功德其量如是。” 问曰：“复有其余修多罗中，如来说言：‘若有人能成就慈心，彼人功德火不能烧，水不能漂刀不能割，毒不能害命不中夭。’为何义故作如是说？” 答曰：“诸佛如来所有境界不可思议，一切禅定不可思议，一切诸业不可思议，如是等。复有人言：若人能与无量众生无量安隐，以是故说彼外因缘不能伤害。 “又彼人忆念色界四大。此明何义？以彼修习慈心之人，入慈心故依于色界成就色界四大之身。以是义故，外诸因缘不能伤害。” 问曰：“以何义故，此修多罗中唯说修行慈心悲心得多功德，不言喜舍？” 答曰：“以利益他多修行故。此明何义？修慈悲心与乐拔苦，依慈悲故起心修行，舍布施等得无量福，而喜舍等不能如是。此义云何？以彼喜心见他众生自修善业自得受乐，彼人生喜，以是故喜。舍亦如是，以他众生自心分别瞋心爱心及无害心，故名为舍。以是义故，喜舍福少、慈悲福多，以慈悲心成就与他无量利乐，非是喜心舍心成就，以对治瞋名为慈心，不瞋善根以为体故，以最胜 现代汉语译本：又有人说：‘通过什么样的业力才能成为魔王，在欲界中拥有自在的势力，其梵行（brahmacarya）功德的量又是如何的？’又有人说：‘通过什么样的业力才能生到梵天（Brahma），其梵行功德的量又是如何的？’又有人说：‘梵天（Brahma）请佛陀转法轮（Dharmacakra），随之所得的福报，其梵行功德的量又是如何的？’ 有人问：‘在其他的修多罗（sutra）中，如来（Tathagata）曾说过：‘如果有人能够成就慈心（metta），那么他的功德火不能烧，水不能漂，刀不能割，毒不能害，不会中途夭折。’这是什么意思呢？’ 回答说：‘诸佛如来（Tathagata）所有的境界都是不可思议的，一切禅定（dhyana）都是不可思议的，一切诸业都是不可思议的，等等。’又有人说：‘如果有人能够给予无量众生无量的安稳，因此才说外在的因缘不能伤害他。’ ‘而且这个人忆念四大（catudhatu）。这说明什么呢？因为修行慈心（metta）的人，进入慈心（metta）的状态，因此依靠成就四大（catudhatu）之身。因为这个原因，外在的各种因缘不能伤害他。’ 有人问：‘为什么在这部修多罗（sutra）中只说修行慈心（metta）和悲心（karuna）能获得很多功德，而不说喜心（mudita）和舍心（upekkha）呢？’ 回答说：‘因为利益他人，多加修行。’这说明什么呢？修慈悲心（metta-karuna）是给予快乐和拔除痛苦，依靠慈悲心（metta-karuna）而发起修行，舍弃布施等等可以获得无量的福报，而喜心（mudita）和舍心（upekkha）不能这样。这是什么意思呢？因为喜心（mudita）是看到其他众生自己修行善业，自己得到快乐，这个人产生欢喜，因此是喜心（mudita）。舍心（upekkha）也是这样，因为其他众生自己心中分别瞋心、爱心以及无害心，所以称为舍心（upekkha）。因为这个原因，喜心（mudita）和舍心（upekkha）的福报少，慈悲心（metta-karuna）的福报多，因为慈悲心（metta-karuna）成就给予他人无量的利益和快乐，而不是喜心（mudita）和舍心（upekkha）所能成就的，用对治瞋恨的名为慈心（metta），不瞋恨善根作为本体，因为是最殊胜的