English
English version: Therefore, Manjushri (Manjushri, name of a Bodhisattva)! All ordinary beings repay the kindness of the Tathagata (Tathagata, title of a Buddha), which is not something that Śrāvakas (Śrāvaka, practitioners of the Lesser Vehicle) can do. Why? Ordinary beings, upon hearing the merits of the Buddha, are able to generate the Anuttarā-samyak-saṃbodhi-citta (Anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment) in order to prevent the Three Jewels (Buddha, Dharma, Sangha) from being cut off. Śrāvakas, even if they hear the Buddhas' teachings, such as the Ten Powers (Daśabala, the ten powers of a Buddha) and the Four Fearlessnesses (Caturbhiḥ vaiśāradyaiḥ, the four qualities of fearlessness of a Buddha), throughout their lives, are unable to generate the Anuttarā-samyak-saṃbodhi-citta. Furthermore, the Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra, a scripture on the wisdom of Prajna) says: 'O sons of the gods! Those who have not generated the Anuttarā-samyak-saṃbodhi-citta should generate the great Bodhi-citta. Those who have already entered the stage of Śrāvakas and Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) cannot generate the Anuttarā-samyak-saṃbodhi-citta again. Why? All Śrāvakas and Pratyekabuddhas have cut off the stream of birth and death and cannot be reborn frequently in the world. Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great Bodhisattvas) who generate the Anuttarā-samyak-saṃbodhi-citta, because they see the true reality in the first Bhūmi (Bhūmi, stage of a Bodhisattva's practice), generate the Anuttarā-samyak-saṃbodhi-citta, and because they do not lose the fundamental cause, they acquire a profound mind. With Prajñāpāramitā, they truly embrace the practice of precepts and conduct, not being attached to their own lives, but only for the benefit of sentient beings, and at that time, their practice is called a Non-retrogressing Bodhisattva (Avaivartika Bodhisattva, a Bodhisattva who does not regress).' It should be known! Therefore, the Tathagata says in the Daśabhūmika Sūtra (Daśabhūmika Sūtra, a scripture describing the ten stages of a Bodhisattva): 'When a Bodhisattva generates such a mind, he immediately transcends the stage of ordinary beings and enters the Bodhisattva stage, being born into the noble lineage of the Buddha's family, without any cause for criticism or disdain, surpassing all worldly paths, dwelling well in the Dharma of the Bodhisattvas, dwelling well in the correct path of the Bodhisattvas, and entering the true suchness of the three times. In the lineage of the Tathagata, he will definitely attain Anuttarā-samyak-saṃbodhi. A Bodhisattva who dwells in such a Dharma is called dwelling in the Joyful Ground of the Bodhisattvas (Pramuditā-bhūmi, the first of the ten Bodhisattva grounds).' Because of the unmoving Dharma, they transcend the five fears, namely: the fear of not surviving, the fear of a bad reputation, the fear of death, the fear of falling into evil realms, and the fear of the power and virtue of the assembly; they are all far from these fears. Why? Because these Bodhisattvas are far from the appearance of self and others. Those who transcend the stage of ordinary beings have transcended nine kinds of faults. It should be known! Those who enter the Bodhisattva stage, it is a transcendence of stage, initially achieving the mind of transcending the world, like the initial dwelling in the womb. Those who are born into the Buddha's family, it is a transcendence of family. --------------------------------------------------------------------------------
Chinese
以依方便般若生家，生相似法故。种姓尊贵无可讥嫌者，种姓过，以大乘行生，子相似法故。过一切世间道者，出过，以世间道不能摄取出道，生相似法故。入出世间道者，入过，以出世间道摄取入道，生相似法故。善住菩萨法中者，身过，以大悲为体，于作他事即是己事，自身体相似法故。善住菩萨正处者，处过，不舍世间、方便不染、善巧正住，生住处相似法故。入三世平等真如法中者，业过，顺空圣智，生命相似法故，如来种中决定究竟阿耨多罗三藐三菩提者，毕竟过，佛种不断究竟涅槃，道成就相似法故。如是示现凡夫生、菩萨生，入胎不相似，以有染无染故，如是次第家不相似、种姓不相似、出不相似、入不相似、身不相似、处不相似、生业不相似、成就不相似。如是尊者婆薮槃豆说毕竟成就心。有余论师更异法释。偈言： “‘菩萨摩诃萨， 以生何等心， 见世间虚妄？ 佛说彼初心。’ “此明何义？见世间虚妄者，以一切世间唯因缘生无有实体。如尊者龙树菩萨偈言： “‘因缘和合生， 彼法无实体， 若无实体者， 云何名有法？’ “圣者无尽意菩萨摩诃萨无尽经中说：‘观察因缘方便智，知一切法依因依缘和合而生。若一切法依因依缘依和合生，彼法不 现代汉语译本：以依赖方便般若（Prajna，智慧）而生于家，是因为产生了相似的法。种姓尊贵无可挑剔的人，是因为种姓的超越，以大乘（Mahayana）的修行而生，产生了与佛子相似的法。超越一切世间道的人，是因为出离的超越，世间道无法摄取和引导出离之道，产生了相似的法。进入出世间道的人，是因为进入的超越，出世间道摄取和引导进入正道，产生了相似的法。善于安住于菩萨法中的人，是因为身体的超越，以大悲（Mahakaruna）为本体，将做他人的事情视为自己的事情，产生了与自身本体相似的法。善于安住于菩萨正处的人，是因为所处之地的超越，不舍弃世间，方便而不被染污，善巧地安住，产生了与安住之处相似的法。进入三世平等真如法中的人，是因为业的超越，顺应空性的圣智，产生了与生命相似的法。在如来（Tathagata）的种性中决定究竟阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的人，是因为毕竟的超越，佛种不会断绝，最终达到涅槃（Nirvana），产生了与道成就相似的法。如此示现凡夫的生和菩萨的生，入胎的方式不相似，因为有染污和无染污的差别。如此次第，家不相似、种姓不相似、出离不相似、进入不相似、身体不相似、所处之地不相似、生业不相似、成就也不相似。如此尊者婆薮槃豆（Vasubandhu）说毕竟成就心。还有其他论师用不同的方法解释。偈颂说： ‘菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨），以生何等心，见世间虚妄？佛说彼初心。’ 这说明什么意义呢？见到世间虚妄，是因为一切世间唯有因缘而生，没有实体。如尊者龙树（Nagarjuna）菩萨的偈颂说： ‘因缘和合生，彼法无实体，若无实体者，云何名有法？’ 圣者无尽意菩萨摩诃萨（Akshayamati Bodhisattva-Mahasattva）在《无尽经》中说：‘观察因缘方便智，知一切法依因依缘和合而生。若一切法依因依缘依和合生，彼法不’
English
English version: By relying on expedient Prajna (wisdom) to be born into a family, it is because similar dharmas are produced. Those whose lineage is noble and without reproach, it is because of the transcendence of lineage, being born through the practice of Mahayana (Great Vehicle), producing dharmas similar to the Buddha's offspring. Those who transcend all worldly paths, it is because of the transcendence of departure, as worldly paths cannot encompass and guide the path of departure, producing similar dharmas. Those who enter the supramundane path, it is because of the transcendence of entry, as the supramundane path encompasses and guides entry into the right path, producing similar dharmas. Those who dwell well in the Bodhisattva dharma, it is because of the transcendence of the body, with great compassion (Mahakaruna) as its essence, regarding the affairs of others as one's own, producing dharmas similar to one's own essence. Those who dwell well in the proper place of a Bodhisattva, it is because of the transcendence of the place, not abandoning the world, being expedient without being defiled, skillfully dwelling, producing dharmas similar to the place of dwelling. Those who enter the true suchness dharma of the three times, it is because of the transcendence of karma, conforming to the holy wisdom of emptiness, producing dharmas similar to life. Those who are determined to ultimately attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) within the Tathagata (Thus Come One) lineage, it is because of the ultimate transcendence, the Buddha's lineage will not be severed, ultimately reaching Nirvana (liberation), producing dharmas similar to the accomplishment of the path. Thus, the birth of ordinary beings and the birth of Bodhisattvas are shown, the manner of entering the womb is dissimilar, because of the difference between being defiled and undefiled. In this order, the family is dissimilar, the lineage is dissimilar, the departure is dissimilar, the entry is dissimilar, the body is dissimilar, the place of dwelling is dissimilar, the karma of birth is dissimilar, and the accomplishment is also dissimilar. Thus, Venerable Vasubandhu speaks of the mind of ultimate accomplishment. Other teachers explain it with different methods. The verse says: ‘Bodhisattva-Mahasattva (Great Bodhisattva), with what kind of mind do they see the world as illusory? The Buddha speaks of that initial mind.’ What does this mean? Seeing the world as illusory is because all the world arises only from causes and conditions, without substance. As Venerable Nagarjuna's verse says: ‘Arising from the union of causes and conditions, that dharma has no substance, if there is no substance, how can it be called a dharma?’ The Holy Akshayamati Bodhisattva-Mahasattva in the 'Inexhaustible Sutra' says: 'Observing the expedient wisdom of causes and conditions, knowing that all dharmas arise dependent on causes, dependent on conditions, and dependent on union. If all dharmas arise dependent on causes, dependent on conditions, and dependent on union, that dharma does not’ --------------------------------------------------------------------------------
Chinese
依我、人、众生、寿命。若法非我、非人、寿命，彼法不可数为过去、现在、未来。菩萨若能如是观察，是名菩萨摩诃萨观察因缘和合方便智。’不依我者，此义云何？以依种种因缘法生，不依我生，以无实我体故。如众缘生火，火体有热，热无实体，而因缘和合名火有热。如是不离身根知外更有实我，以无实体故。无实体者，为同虚空？为同有为？若同虚空，即是无物；若同有为，即是无常。我、人、众生、寿命等者，为可化众生种种名说非有实我。 “又如经中，大海慧菩萨为圣者大悲思梵说成就一切佛法问答品中，偈言： “‘诸法因缘生， 彼法无实体， 法若实无体， 彼法实不生， 菩萨知众生， 如是无实际， 依彼实际智， 知诸法虚实。’ “以是义故，菩萨知一切法因缘和合而生，众生无其实体。若如是者，一切世间心识皆是虚妄分别，彼菩萨心于一切法实际平等无碍智行即是初心，是故名为初发阿耨多罗三藐三菩提心。是故偈言： “彼不见凡地， 以彼体空故， 是故诸佛说， 过彼凡夫地， 远离圣人法， 染着身见等， 住五欲资生， 故名凡夫人。” “此明何义？地者，彼处生凡人，是名凡夫地。此是三界中烦恼所缚处 现代汉语译本 ‘不依赖于我(Atman，意为灵魂、真我)、人(Pudgala，意为人格、补特伽罗)、众生(Sattva，意为有情)、寿命(Jīvita，意为生命)。如果某种法不是我、不是人、不是众生、不是寿命，那么这种法就不能被认为是过去、现在、未来。菩萨如果能够这样观察，就叫做菩萨摩诃萨观察因缘和合的方便智慧。’不依赖于我，这是什么意思呢？因为一切法都是依赖于种种因缘而生，不是依赖于我而生，因为没有真实的我的本体。比如众多的因缘产生火，火的本体有热，热没有实体，但是因缘和合就叫做火有热。同样，不离开身根而认为外面还有真实的“我”，因为没有实体。没有实体，是和虚空一样呢？还是和有为法一样呢？如果和虚空一样，那就是什么都没有；如果和有为法一样，那就是无常的。我、人、众生、寿命等等，是为了教化众生而用种种名称来说明没有真实的“我”。 ‘又如经中，大海慧菩萨为圣者大悲思梵说成就一切佛法问答品中，偈言： ‘诸法因缘生， 彼法无实体， 法若实无体， 彼法实不生， 菩萨知众生， 如是无实际， 依彼实际智， 知诸法虚实。’ ‘因为这个缘故，菩萨知道一切法都是因缘和合而生，众生没有真实的本体。如果这样，一切世间的心识都是虚妄分别，菩萨的心对于一切法的实际平等无碍的智慧的行持就是初心，所以叫做初发阿耨多罗三藐三菩提心(Anuttarā-samyak-saṃbodhi-citta，意为无上正等正觉之心)。所以偈语说： ‘彼不见凡地， 以彼体空故， 是故诸佛说， 过彼凡夫地， 远离圣人法， 染着身见等， 住五欲资生， 故名凡夫人。’ ‘这说明什么意思呢？地，就是凡人出生的地方，叫做凡夫地。这里是三界中被烦恼束缚的地方。