English
English version: 'Sā enters the path of transcending the world.' Question: 'How to dwell well in the Dharma of a Bodhisattva?' Answer: 'The verse says: 'Entering the various stages (bhūmi) of a Bodhisattva, dwelling in one's own Dharma, relying on supernormal powers and freedom, transforming all sentient beings.' 'Entering the various stages (bhūmi) of a Bodhisattva,' as the following scripture says: 'Being skilled in knowing the transformations and operations of each stage (bhūmi).' 'Transforming all sentient beings,' as the following scripture says: 'Attaining hundreds of Samādhis, even immeasurable hundreds of thousands of millions of nayuta kalpas (nayuta kalpas, extremely large number of kalpas) that cannot be counted.' Attaining freedom, as in the various merits spoken of, at what time? What Dharma? What freedom? What accomplished matter? What practice? Attaining various freedoms, without regressing from the meaning of the seeds of all Buddha-Dharmas, accomplishing all Buddha-Dharmas, therefore it is said to dwell well in the Dharma of a Bodhisattva. Question: 'How to dwell well in the proper place of a Bodhisattva?' Answer: 'The verse says: 'At the side of all Buddhas, hearing, upholding, contemplating, practicing, and proclaiming, the meaning of practice and understanding is accomplished, correct enlightenment and offerings, etc., Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva, Great Bodhisattvas) cultivate such Dharmas, this is called dwelling in the proper place of a Bodhisattva.' 'Therefore, the scripture says to dwell well in the proper place of a Bodhisattva.' Question: 'How to enter the Suchness (Tathātā) Dharma of equality in the three times?' Answer: 'The verse says: 'Knowing the Bodhi (bodhi, enlightenment) of all Buddhas, and the practices of Buddhas and Bodhisattvas, knowing the emptiness of the three times of Buddhas, this is called entering with good intention.' 'What is the meaning of this? It means knowing the equality of the Dharmakāya (Dharma body) of all Buddhas in the three times. Furthermore, being able to know that all Buddhas rely on the Rūpakāya (form body), practicing all the practices of Buddhas and Bodhisattvas, and knowing that all Dharmas of the past, future, and present arise from the aggregation of causes and conditions, without any real substance. Entering with good intention means, as mentioned earlier, the equality and non-duality of all Dharmas in the three times, truly knowing the entering of one flavor and equal flavor without destruction. Therefore, the scripture says: 'Entering the Suchness (Tathātā) Dharma of equality in the three times.' --------------------------------------------------------------------------------
Chinese
问曰：“云何如来种中毕定究竟阿耨多罗三藐三菩提？” 答曰：“偈言： “菩萨净烦恼， 及净众生心， 具足大慈悲， 毕定成菩提。” “菩萨净烦恼者，此义云何？以初地所治身见等烦恼，于见道时中皆悉远离故，彼见道中远离烦恼。如向所说，见一切法三世平等，如实中说。及净众生心者，如下经言：‘于一念顷教化百众生，乃至若以愿力自在胜上。’如是等依教化力清净诸烦恼故得。故下经言：‘是故我当先住善法，亦令他人住于善法。何以故？若人自不行善、不具善行，为他说法令住善法，无有是处。’以得大慈大悲心故，是故上经言：‘是心以大悲为首，是故菩萨自净烦恼净众生心具大慈悲，名为毕竟得阿耨多罗三藐三菩提。’以毕定进趣大菩提故，偈言： “佛子金刚藏， 说十法初心， 即名佛菩提， 毕成佛道故。” “此义云何？以圣者金刚藏菩萨摩诃萨说此十种法为菩萨初地无漏菩提心，即此十种心名为佛菩提，故言毕竟阿耨多罗三藐三菩提。又偈言： “譬如好种子， 能生茎叶等， 如是菩提心， 不异诸佛法。” “此义云何？以初证法心于一切佛法以为种子，以初地法与一切佛法以为因故。又偈言： “初地心增长 现代汉语译本： 问：‘如何才能在如来种性中必定究竟地证得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）？’ 答：‘偈颂说： ‘菩萨清净烦恼，以及清净众生心， 具足广大的慈悲，必定成就菩提。’ ‘菩萨清净烦恼’是什么意思呢？因为初地菩萨所要对治的身见等烦恼，在见道时都完全远离了，所以在见道中远离烦恼。正如前面所说，见到一切法在过去、现在、未来三世都是平等的，这是在如实的真理中说的。‘以及清净众生心’是什么意思呢？如下面的经文所说：‘在一念之间教化百位众生，乃至如果以愿力自在胜妙。’像这样依靠教化的力量来清净各种烦恼才能得到。所以下面的经文说：‘因此我应当先安住于善法，也令他人安住于善法。为什么呢？如果自己不实行善，不具备善行，却为他人说法，令其安住于善法，这是不可能的。’因为得到大慈大悲心的缘故，所以上面的经文说：‘这颗心以大悲为首。’因此，菩萨自己清净烦恼，清净众生心，具足大慈悲，就叫做毕竟得到阿耨多罗三藐三菩提。因为必定进趣于大菩提的缘故，偈颂说： ‘佛子金刚藏（Vajragarbha），宣说十法初心， 即名为佛菩提，毕竟成就佛道故。’ ‘这是什么意思呢？因为圣者金刚藏菩萨摩诃萨宣说这十种法作为菩萨初地无漏菩提心，这十种心就叫做佛菩提，所以说毕竟阿耨多罗三藐三菩提。’又有偈颂说： ‘譬如好的种子，能生长茎叶等， 如是菩提心，不异于诸佛法。’ ‘这是什么意思呢？因为最初证得法的心对于一切佛法来说是种子，因为初地法与一切佛法作为原因。’又有偈颂说： ‘初地心增长
English
English version: Question: 'How can one definitively and ultimately attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) within the Tathagata (如来) lineage?' Answer: 'The verse says: 'Bodhisattvas purify afflictions, and purify the minds of sentient beings, Possessing great compassion, they will definitely achieve Bodhi (菩提, enlightenment).' What does 'Bodhisattvas purify afflictions' mean? It means that the afflictions such as self-view, which are to be subdued by the Bodhisattvas on the first ground (初地), are completely abandoned during the path of seeing (见道). Therefore, afflictions are abandoned during the path of seeing. As mentioned earlier, seeing all dharmas (法) as equal in the three times (past, present, and future) is spoken of in the context of true reality. What does 'and purify the minds of sentient beings' mean? As the following sutra says: 'In a single moment, they teach and transform hundreds of sentient beings, even if they are supremely free and powerful through the strength of their vows.' It is through the power of such teachings that one purifies various afflictions. Therefore, the following sutra says: 'Therefore, I should first abide in virtuous dharmas, and also cause others to abide in virtuous dharmas. Why? If a person does not practice virtue himself, and does not possess virtuous conduct, yet teaches others to abide in virtuous dharmas, there is no such possibility.' Because of obtaining great compassion, the above sutra says: 'This mind is headed by great compassion.' Therefore, when Bodhisattvas purify their own afflictions, purify the minds of sentient beings, and possess great compassion, it is called definitively attaining Anuttara-samyak-sambodhi. Because of definitively progressing towards great Bodhi, the verse says: 'The Buddha's child, Vajragarbha (金刚藏), speaks of the initial ten dharmas, Which are called Buddha's Bodhi, ultimately accomplishing the Buddha's path.' What does this mean? It means that the noble Vajragarbha Bodhisattva Mahasattva (菩萨摩诃萨) speaks of these ten dharmas as the non-outflow Bodhi-mind of the first ground of a Bodhisattva, and these ten minds are called Buddha's Bodhi. Therefore, it is said to be definitively Anuttara-samyak-sambodhi. Furthermore, the verse says: 'Just like a good seed, can produce stems, leaves, and so on, So too, the Bodhi-mind, is not different from all the Buddha's dharmas.' What does this mean? It means that the mind that initially realizes the Dharma (法) is like a seed for all the Buddha's dharmas, because the Dharma of the first ground is the cause for all the Buddha's dharmas. Furthermore, the verse says: 'The mind of the first ground increases' -------------------------------------------------------------------------------- ， 佛说为诸地， 最妙胜菩萨， 说初月为喻。”
Chinese
“此明何义？如《文殊师利问菩提经》中说偈言： “‘譬如月初生， 增长即满月， 如是欢喜地， 增长即是佛。’ “如是十句义，余论师异释应知。是故如来为不定聚菩萨求定聚故，说此修多罗。”◎ 弥勒菩萨所问经论卷第一 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二 后魏天竺三藏菩提流支译 ◎问曰：“以何义故名不退转？” 答曰：“以诸菩萨证得初地毕定因故，乃至未得成佛以来，常以深心如实修行，次第增长菩提之心。彼所治法不能障故，名不退转。” 问曰：“复以何义，名不退转阿耨多罗三藐三菩提？” 答曰：“以得成就不退转因，谓深心等八种法故。又不退转心相违之法，身见贪等一切烦恼，以见道力悉远离故。又身见等一切烦恼，无始世来随无智生，不能远离；取我乐等因，离方便般若，为诸世间苦恼所逼，弃舍利益一切众生取于涅槃。是故菩萨得慈悲深心，远离取着我乐等因，有方便般若，虽为世间苦恼所逼，而不放舍利益众生所作之事，断身见等烦恼根本，彼时得不退转阿耨多罗三藐三菩提。是故圣 现代汉语译本 佛说为了阐述诸地（菩萨修行的不同阶段）， 最殊胜的菩萨，用初生的月亮来比喻。 这是什么意思呢？正如《文殊师利问菩提经》中所说的偈颂： ‘譬如初生的月亮，逐渐增长直至圆满， 如同欢喜地（菩萨初地），增长最终成就佛果。’ 这十句偈颂的含义，其他论师有不同的解释，应该了解。因此，如来为了使不定聚（尚未确定修行方向的）菩萨寻求定聚（确定修行方向的），才说了这部修多罗（佛经）。’ 《弥勒菩萨所问经论》卷第一 《弥勒菩萨所问经论》卷第二 后魏天竺三藏菩提流支译 问：‘因为什么缘故称为不退转？’ 答：‘因为诸位菩萨证得了初地（欢喜地）必定成就的因，乃至未成就佛果之前，常常以深切的心如实地修行，次第增长菩提之心（觉悟之心）。他们所对治的法不能够障碍他们，所以称为不退转。’ 问：‘又因为什么缘故，称为不退转阿耨多罗三藐三菩提（无上正等正觉）？’ 答：‘因为获得了成就不会退转的因，也就是深心等八种法（八种修行方法）。而且与不退转心相违背的法，如身见（执着于身体为我）、贪等一切烦恼，因为见道（证悟真理的道路）的力量全部远离的缘故。又身见等一切烦恼，从无始以来随着无明（缺乏智慧）而生起，不能够远离；执取我乐等因，离开方便般若（善巧智慧），被世间的苦恼所逼迫，抛弃利益一切众生而取于涅槃（寂灭）。因此，菩萨得到慈悲深心，远离执着我乐等因，具有方便般若，即使被世间的苦恼所逼迫，也不放弃利益众生所做的事情，断除身见等烦恼的根本，那时才能得到不退转阿耨多罗三藐三菩提。所以圣’
English
English version The Buddha spoke of the various Bhumis (stages of a Bodhisattva's practice), The most excellent Bodhisattva, using the newly-risen moon as a metaphor.' 'What does this mean? As the verse in the *Manjushri Bodhisattva Asks About Bodhi Sutra* says: 'Like the newly-risen moon, gradually increasing until it is full, So too, the Joyful Ground (first Bhumi), increasing until it is Buddhahood.' 'The meaning of these ten lines, other teachers interpret differently, it should be known. Therefore, the Tathagata, in order to cause Bodhisattvas of the Undecided Group (those whose direction is not yet determined) to seek the Decided Group (those whose direction is determined), spoke this Sutra.' *Maitreya Bodhisattva's Questions Sutra*, Volume 1 *Maitreya Bodhisattva's Questions Sutra*, Volume 2 Translated by Tripitaka Bodhiruci of Tianzhu (India) during the Later Wei Dynasty Question: 'For what reason is it called Non-retrogression?' Answer: 'Because all Bodhisattvas have attained the definite cause of the first Bhumi (Joyful Ground), and until they attain Buddhahood, they constantly cultivate with a profound mind and in accordance with reality, gradually increasing the mind of Bodhi (awakening). Because the dharmas they are subduing cannot obstruct them, it is called Non-retrogression.' Question: 'Furthermore, for what reason is it called Non-retrogressing Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?' Answer: 'Because one has obtained the cause of achieving non-retrogression, namely, eight kinds of dharmas such as profound mind (eight kinds of practices). Moreover, the dharmas that are contrary to the mind of non-retrogression, such as self-view (attachment to the body as self), greed, and all afflictions, are completely removed by the power of the Path of Seeing (the path of realizing the truth). Furthermore, all afflictions such as self-view, arising from beginningless time along with ignorance (lack of wisdom), cannot be removed; clinging to causes such as the pleasure of self, separated from skillful means and prajna (wisdom), being oppressed by the sufferings of the world, abandoning the benefit of all beings and taking to Nirvana (extinction). Therefore, Bodhisattvas obtain a profound mind of loving-kindness and compassion, stay away from clinging to causes such as the pleasure of self, possess skillful means and prajna, and even though they are oppressed by the sufferings of the world, they do not abandon the work of benefiting beings, cutting off the root of afflictions such as self-view, at that time they obtain Non-retrogressing Anuttara-samyak-sambodhi. Therefore, the Holy' --------------------------------------------------------------------------------