English
English version: Again, some say: 'Through what kind of karma does one become a Mara king, possessing unrestricted power in the desire realm, and what is the extent of their merit from virtuous conduct (brahmacarya)?' Again, some say: 'Through what kind of karma does one get reborn in the Brahma heaven, and what is the extent of their merit from virtuous conduct?' Again, some say: 'What is the extent of the merit from virtuous conduct gained by Brahma requesting the Buddha to turn the Wheel of Dharma (Dharmacakra)?' Question: 'In other sutras, the Tathagata (Tathagata) has said: 'If someone can cultivate loving-kindness (metta), their merit cannot be burned by fire, cannot be carried away by water, cannot be cut by a knife, cannot be harmed by poison, and they will not die prematurely.' What is the meaning of this?' Answer: 'All the realms of the Buddhas and Tathagatas (Tathagata) are inconceivable, all meditations (dhyana) are inconceivable, all karmas are inconceivable, and so on.' Again, some say: 'If someone can give limitless peace and security to limitless beings, it is for this reason that external causes cannot harm them.' 'Moreover, that person recollects the four great elements (catudhatu). What does this signify? Because the person who cultivates loving-kindness (metta), enters into the state of loving-kindness (metta), and thus relies on the accomplishment of a body composed of the four great elements (catudhatu). For this reason, external causes cannot harm them.' Question: 'Why does this sutra only speak of cultivating loving-kindness (metta) and compassion (karuna) as gaining much merit, and not mention joy (mudita) and equanimity (upekkha)?' Answer: 'Because of benefiting others and cultivating more.' What does this signify? Cultivating loving-kindness and compassion (metta-karuna) is giving happiness and removing suffering. Relying on loving-kindness and compassion (metta-karuna), one arises with the mind to practice, and giving alms and so on can obtain immeasurable blessings, but joy (mudita) and equanimity (upekkha) cannot do so. What is the meaning of this? Because joy (mudita) is seeing other beings cultivating good deeds themselves and enjoying happiness themselves, that person generates joy, therefore it is joy (mudita). Equanimity (upekkha) is also like this, because other beings themselves distinguish between anger, love, and harmlessness in their minds, therefore it is called equanimity (upekkha). For this reason, the merit of joy (mudita) and equanimity (upekkha) is less, and the merit of loving-kindness and compassion (metta-karuna) is more, because loving-kindness and compassion (metta-karuna) accomplish giving limitless benefit and happiness to others, which is not accomplished by joy (mudita) and equanimity (upekkha). Using the antidote to anger is called loving-kindness (metta), not being angry at the roots of goodness as its essence, because it is the most excellent. --------------------------------------------------------------------------------
Chinese
义对治于瞋。何以故？以瞋心故舍诸众生，与一切众生利益事相违。是故菩萨为欲利益一切众生，对不利益众生事，因此经中说修行对治慈悲心等。 “又发菩提心修诸善行，皆慈悲心以为根本。此明何义？即此修多罗中说不退转心，成就发菩提心因，彼发菩提心初始欲生，依慈悲心以为根本，则能修集无量功德；非喜舍等。以是义故，此修多罗中唯说慈悲多生功德，不言喜舍。是故《十地修多罗》中说：‘彼菩萨发菩提心，是心以大悲为本。’如是等以毕竟成就大慈大悲身口意业故。 “又是三昧身口意业依慈悲心起，与乐相应说名慈心，以见世间因中说果。譬如世间木作画作因中说果，成就无害身口意业，以悲对害心，不生他恼乱身口意业故。”◎ 弥勒菩萨所问经论卷第七 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八 后魏天竺三藏菩提流支译 ◎“成就善知方便。” 问曰：“以何义故，说无量后次说成就善知方便？” 答曰：“为欲示现以方便力摄取所修四无量行，随顺自心受果报故，如说四大随顺。此明何义？略说菩萨二种善巧利益方便，以外道等一切无有第一义谛巧方便故，修行无量为爱所润成色界果 现代汉语译本：用义来对治嗔恚。为什么呢？因为嗔恚之心会舍弃所有众生，与利益一切众生的事业相违背。因此，菩萨为了利益一切众生，针对不利益众生的事情，所以在经中说修行对治慈悲心等等。 又发起菩提心（bodhicitta，觉悟之心）修习各种善行，都以慈悲心作为根本。这说明什么意义呢？就是在这部修多罗（sutra，经）中说不退转心，成就发起菩提心的因，那发起菩提心最初想要生起时，依靠慈悲心作为根本，就能修集无量功德；而不是喜舍等等。因为这个缘故，这部修多罗中只说慈悲能生出很多功德，不说喜舍。所以《十地修多罗》（Daśabhūmika Sūtra）中说：‘那位菩萨发起菩提心，这个心以大悲为根本。’像这样等等，是因为最终成就大慈大悲的身口意业的缘故。 又是三昧（samadhi，禅定）的身口意业依靠慈悲心生起，与快乐相应，所以叫做慈心，这是用世间的因来说果。譬如世间用木头制作或绘画，在因中说果，成就无害的身口意业，用悲心来对治害心，不生起恼乱他人的身口意业的缘故。 《弥勒菩萨所问经论》卷第七 大正藏第26册No.1525《弥勒菩萨所问经论》 《弥勒菩萨所问经论》卷第八 后魏天竺三藏菩提流支译 ‘成就善知方便。’ 问：‘因为什么缘故，说无量之后接着说成就善知方便？’ 答：‘为了示现用方便力来摄取所修的四无量心（catuḥ-apramāṇa，四种无限的心理状态，即慈、悲、喜、舍），随顺自己的心来接受果报，就像说四大随顺一样。’这说明什么意义呢？简略地说，菩萨有两种善巧利益的方便，因为外道等等一切都没有第一义谛（paramārtha-satya，最高的真理）的巧方便，修行无量被爱所润成**果。
English
English version: Righteousness is the antidote to anger. Why? Because an angry mind abandons all sentient beings and contradicts the act of benefiting all sentient beings. Therefore, Bodhisattvas, in order to benefit all sentient beings, counteract actions that do not benefit sentient beings, and thus the sutra speaks of cultivating loving-kindness, compassion, and so on as antidotes. Furthermore, generating the Bodhicitta (bodhicitta, the mind of enlightenment) and cultivating various virtuous deeds all take loving-kindness and compassion as their foundation. What does this signify? It means that this sutra speaks of the irreversible mind, which accomplishes the cause of generating the Bodhicitta. When the initial desire to generate the Bodhicitta arises, relying on loving-kindness and compassion as the foundation enables the accumulation of immeasurable merits, unlike joy and equanimity, and so on. For this reason, this sutra only speaks of loving-kindness and compassion generating many merits, and does not mention joy and equanimity. Therefore, the Daśabhūmika Sūtra (Daśabhūmika Sūtra) states: 'That Bodhisattva generates the Bodhicitta, and this mind takes great compassion as its basis.' Such as these, it is because of ultimately accomplishing the deeds of body, speech, and mind of great loving-kindness and great compassion. Moreover, the deeds of body, speech, and mind in Samadhi (samadhi, meditative absorption) arise from loving-kindness and compassion, and are said to be the mind of loving-kindness because they correspond to happiness, using the cause in the world to speak of the result. For example, in the world, woodworking or painting uses the cause to speak of the result, accomplishing harmless deeds of body, speech, and mind, using compassion to counteract the mind of harm, and therefore not generating deeds of body, speech, and mind that disturb others. Maitreya Bodhisattva's Questions Sutra Treatise, Volume 7 Taisho Tripitaka Volume 26, No. 1525, Maitreya Bodhisattva's Questions Sutra Treatise Maitreya Bodhisattva's Questions Sutra Treatise, Volume 8 Translated by Bodhiruci of Tianzhu during the Later Wei Dynasty 'Accomplishing skillful means of good knowledge.' Question: 'For what reason is it said that after immeasurable, it is followed by accomplishing skillful means of good knowledge?' Answer: 'It is to demonstrate using the power of skillful means to gather the four immeasurable minds (catuḥ-apramāṇa, the four immeasurable states of mind: loving-kindness, compassion, joy, and equanimity) that are cultivated, following one's own mind to receive the karmic retribution, just as it is said that the four great elements follow accordingly.' What does this signify? Briefly speaking, Bodhisattvas have two kinds of skillful and beneficial means, because all non-Buddhists and others do not have the skillful means of the ultimate truth (paramārtha-satya, the highest truth), and cultivating immeasurable is moistened by love to become a ** fruit. --------------------------------------------------------------------------------
Chinese
。又诸声闻辟支佛人，为取涅槃心取以为究竟，善根弃舍利益一切众生，弃舍世谛所作诸业，其心专为利益自身，不能如实修四无量，不能究竟断诸烦恼，唯能折伏一切烦恼。若诸菩萨摩诃萨等，能如实知二种之法有为无为，观察众生不舍有为，虽如实知寂静无为，以为成就一切佛法不堕有为，以诸所修为利益他，以如实知自相同相，以不能得随心自在定得色界清净果报；四无量行，以彼爱心所不能润，而随顺心成就果报，如随顺四大。此明何义？如四大相非是成就第一义谛，如禅定人随顺心力而能舍离四大自相；此亦如是，虽复成就有为法相，以诸菩萨清净持戒诸功德众，修四无量随顺心力成就果报，而不随顺四无量心。以是义故，《圣者思益梵天所问修多罗》中，如来说言：‘若诸菩萨摩诃萨等，成就四法修行四禅生于欲界。何等四法？一者、得心自在；二者、具足诸善根力；三者、观察一切众生；四者、修行方便般若。’是故示现方便摄取无量修行随心受果，说无量后次说方便。” 问曰：“应说方便义。云何方便义？” 答曰：“次说方便义，有二种：一者、求异义；二者、不舍二义，心修诸行智慧观察名为方便。此明何义？求异义者，诸菩萨等非为现前证圣道果，亦非为厌世间苦恼舍于世间心 现代汉语译本：此外，那些声闻（Śrāvaka，通过听闻佛法而证悟的修行者）、辟支佛（Pratyekabuddha，无师自悟的修行者）之人，以证得涅槃（Nirvāṇa，解脱）为目标，并认为这就是最终的归宿，他们舍弃了利益一切众生的善根，舍弃了世俗谛（Saṃvṛti-satya，相对真理）所做的一切事业，他们的心专注于利益自身，不能如实地修习四无量心（catvāri apramāṇāni，慈、悲、喜、舍），不能彻底断除各种烦恼，只能暂时地折伏一切烦恼。如果诸位菩萨摩诃萨（Bodhisattva-mahāsattva，发大心愿普度众生的菩萨）等，能够如实地了解有为法（saṃskṛta dharma，因缘和合而生的法）和无为法（asaṃskṛta dharma，不生不灭的法）这两种法，观察众生而不舍弃有为法，虽然如实地了解寂静的无为法，却为了成就一切佛法而不堕入有为法，以所修的一切功德来利益他人，以如实地了解自相（svalakṣaṇa，事物自身的特性）和共相（sāmānyalakṣaṇa，事物共同的特性），以不能得到随心自在的禅定而得到清净的果报；他们的四无量心修行，因为被爱心所染污而不能滋润，而是随顺自己的心意来成就果报，就像随顺四大（catvāri mahābhūtāni，地、水、火、风）一样。这说明了什么道理呢？就像四大之相不是成就第一义谛（paramārtha-satya，绝对真理）一样，就像禅定之人随顺自己的心力而能够舍离四大自身的特性一样；这里也是如此，虽然成就了有为法的相，但是诸位菩萨以清净的持戒和各种功德，修习四无量心，随顺自己的心力来成就果报，而不随顺四无量心本身。因为这个缘故，在《圣者思益梵天所问经》（Śrī-Viśeṣacintā-brahma-paripṛcchā-sūtra）中，如来（Tathāgata，佛的称号之一）说：‘如果诸位菩萨摩诃萨等，成就四种法，修行四禅（catvāri dhyānāni，色界四禅），而生于欲界（kāmadhātu，六道轮回中的欲界）。哪四种法呢？第一，得到心的自在；第二，具足各种善根的力量；第三，观察一切众生；第四，修行方便般若（upāya-prajñā，善巧方便的智慧）。’因此，佛陀示现方便法门，摄取无量的修行，随顺自己的心意来接受果报，在说了无量之后，接着说方便法门。 问：‘应该说说方便的含义。什么是方便的含义呢？’ 答：‘接下来就说说方便的含义，有两种：第一，寻求不同的意义；第二，不舍弃两种意义，以心来修习各种行为，以智慧来观察，这就叫做方便。’这说明了什么道理呢？寻求不同的意义是指，诸位菩萨等不是为了现在就证得圣道的果位，也不是为了厌恶世间的苦恼而舍弃世间的心。