Chinese
者无尽意说言：‘彼心离一切烦恼生。’如是等。” 问曰：“若离身见等烦恼名不退转因者，菩萨及须陀洹俱离身见等烦恼。何故菩萨不退转阿耨多罗三藐三菩提，而须陀洹等退转？” 答曰：“以心行差别故。此明何义？菩萨、声闻发心以来，心行等相一切差别故。云何差别？声闻之人不能修学利益他因，是故弃舍利益众生自求涅槃，见三界中贪等烦恼火之所烧无常所逼，厌离三界如身衣火燃，观无常等五阴有为行，乃至离三界结，然后除贪等烦恼，渐渐微薄出过三界。菩萨之人得深心故，常乐利益一切世间，为诸众生作利益行。虽为世间苦恼所逼，以成就方便智慧力故，虽能如实修行声闻道，而不证声闻道。以先断所障取声闻位法故。何者是取声闻位法？谓舍大悲心，不能增长大悲等行。若诸菩萨得深心等修行菩提心眷属等法，能作证菩提位因。彼时菩萨见一切法故，能增长菩提心力，方便推求利益一切众生之事。彼时即见如实法界，见法界故即时远离见道所治一切烦恼，即得毕竟大菩提心。 “如《十地经》说：‘菩萨摩诃萨生如是心，是心以大悲为首。’如是等。彼菩萨如是证见道已，方便推求利益一切诸众生，因善学大悲深心等法，离我乐等不为烦恼火之所烧，因不相似故，菩萨摩诃 者无尽意说道：‘他们的心远离一切烦恼而生。’像这样等等。 问：‘如果远离身见等烦恼被称为不退转的因，那么菩萨和须陀洹（Srotaapanna，预流果）都已远离身见等烦恼。为什么菩萨不退转于阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），而须陀洹等却会退转呢？’ 答：‘因为心行上的差别。这说明什么呢？菩萨和声闻（Śrāvaka，声闻乘修行者）从发心以来，心行等各方面都存在差别。’ ‘有什么差别呢？声闻之人不能修学利益他人的因，所以舍弃利益众生而自求涅槃（Nirvana，寂灭）。他们看到三界（Trailokya，欲界、色界、无色界）中贪等烦恼如火燃烧，被无常所逼迫，厌离三界，如同身上衣服着火一样。他们观察无常等五阴（Pañca-skandha，色、受、想、行、识）的有为行，乃至断离三界之结，然后去除贪等烦恼，使其渐渐微薄，超出三界。菩萨之人因为得到深心，常常乐于利益一切世间，为众生做利益之事。虽然也被世间的苦恼所逼迫，但因为成就了方便智慧力，即使能够如实修行声闻道，也不会证得声闻道。因为他们事先断除了障碍他们取得声闻果位的法。’ ‘什么是取得声闻果位的法呢？就是舍弃大悲心，不能增长大悲等行。如果菩萨得到深心等，修行菩提心眷属等法，就能作为证得菩提果位的因。那时，菩萨因为见到一切法，能够增长菩提心的力量，方便地推求利益一切众生的事情。那时，他们就能如实地见到法界（Dharmadhatu，诸法的本性），见到法界就能立即远离见道所能对治的一切烦恼，立即得到毕竟的大菩提心。’ ‘如《十地经》（Daśabhūmika Sūtra）所说：‘菩萨摩诃萨（Bodhisattva-mahāsattva，大菩萨）生起这样的心，这颗心以大悲为首。’像这样等等。那位菩萨这样证得见道后，方便地推求利益一切众生，因为善于学习大悲深心等法，远离我乐等，不被烦恼之火所烧，因为不相似的缘故，菩萨摩诃
English
Then the Inexhaustible Intent said: ‘Their minds are born from being apart from all afflictions.’ Like this and so on. Question: ‘If being apart from afflictions such as self-view is called the cause of non-retrogression, then both Bodhisattvas and Srotaapannas (stream-enterers) are apart from afflictions such as self-view. Why do Bodhisattvas not regress from Anuttara-samyak-sambodhi (unexcelled complete enlightenment), while Srotaapannas and others do regress?’ Answer: ‘Because of the difference in mental conduct. What does this clarify? Since the initial arising of the minds of Bodhisattvas and Śrāvakas (hearers), there have been differences in all aspects of their mental conduct.’ ‘What are the differences? Śrāvakas are unable to cultivate the causes that benefit others, therefore they abandon benefiting sentient beings and seek Nirvana (liberation) for themselves. Seeing that in the three realms (Trailokya, the realms of desire, form, and formlessness) afflictions such as greed burn like fire and are oppressed by impermanence, they are disgusted with the three realms, like clothes on their body catching fire. They contemplate the impermanence and other conditioned activities of the five skandhas (Pañca-skandha, form, feeling, perception, volition, and consciousness), until they are apart from the bonds of the three realms, and then they remove afflictions such as greed, gradually making them weak and transcending the three realms. Bodhisattvas, because they have attained profound minds, constantly delight in benefiting all the world, and perform actions that benefit all beings. Although they are also oppressed by the sufferings of the world, because they have accomplished the power of skillful means and wisdom, even if they are able to truly cultivate the path of the Śrāvakas, they will not attain the path of the Śrāvakas. This is because they have previously cut off the dharmas that obstruct them from attaining the position of the Śrāvakas.’ ‘What are the dharmas that lead to attaining the position of the Śrāvakas? It is abandoning the great compassion and being unable to increase practices such as great compassion. If Bodhisattvas attain profound minds and cultivate dharmas such as the retinue of the Bodhi-mind, they can act as the cause for attaining the position of Bodhi (enlightenment). At that time, because Bodhisattvas see all dharmas, they are able to increase the power of the Bodhi-mind, and skillfully seek to benefit all sentient beings. At that time, they will truly see the Dharmadhatu (the realm of reality), and seeing the Dharmadhatu, they will immediately be apart from all afflictions that can be subdued by the path of seeing, and will immediately attain the ultimate great Bodhi-mind.’ ‘As the Daśabhūmika Sūtra (Ten Stages Sutra) says: ‘Bodhisattva-mahāsattvas (great Bodhisattvas) generate such a mind, and this mind is headed by great compassion.’ Like this and so on. After that Bodhisattva has thus attained the path of seeing, they skillfully seek to benefit all sentient beings, and because they are skilled in learning dharmas such as great compassion and profound minds, they are apart from self-pleasure and are not burned by the fire of afflictions, and because of this dissimilarity, the Bodhisattva Maha- --------------------------------------------------------------------------------
Chinese
萨常以深心为利益他而修行故，即见道时断三界中一切烦恼，而声闻等先不修集慈悲方便，是故无有利益他行，渐断烦恼后得罗汉。 “以是义故，《大海慧菩萨经》中说：‘菩萨先已修集善根，相应烦恼。所谓大悲波罗蜜等，此诸善法名为烦恼，非余烦恼。依彼烦恼为化众生住于世间，以其所求未究竟故。’以是义故，虽复俱离彼身见等一切烦恼，而菩萨不退转阿耨多罗三藐三菩提，声闻退转。 “如阿耨大池圣者龙王经中，佛告龙王：‘菩萨摩诃萨所证之位，是出世间法，而不离世间。龙王！有方便般若圣智三昧，是名菩萨摩诃萨出世间位。龙王！譬如声闻入声闻位，名须陀洹，不堕恶道。龙王！菩萨亦尔，入菩萨位，名为不退转菩萨，不堕恶道。 “‘龙王！声闻之人，不断烦恼取声闻位，以其未过不自在法得初果故。龙王！菩萨摩诃萨过声闻位证菩萨位，是故不取声闻小果，乃取道场大菩提果。以是义故，声闻有量，菩萨无量。 “‘龙王！如有二人俱堕高山，其一人者，勇健多力，先已习学种种技能，以方便智还上山顶；其第二人身力微少，先不习学种种技能，无方便智，堕彼山下不能还上。龙王！如是菩萨摩诃萨观察一切法空无相无愿无为，依般若力观察众生，住于一切种智山 现代汉语译本：萨（萨埵，指菩萨）常常以深切的慈悲心为了利益他人而修行，所以在证悟见道时，就能断除三界中的一切烦恼。而声闻等修行者，先前没有修集慈悲和方便法门，因此没有利益他人的行为，只能逐渐断除烦恼，最终证得阿罗汉果位。 ‘因为这个缘故，《大海慧菩萨经》中说：‘菩萨先前已经修集了与善根相应的烦恼，例如大悲波罗蜜等。这些善法可以被称作烦恼，但不是指其他的烦恼。菩萨依靠这些“烦恼”来化度众生，安住于世间，因为他们所追求的最终目标尚未实现。’因为这个缘故，即使菩萨和声闻都同样远离了身见等一切烦恼，菩萨也不会从阿耨多罗三藐三菩提（无上正等正觉）退转，而声闻则会退转。 ‘例如在阿耨大池圣者龙王经中，佛告诉龙王：‘菩萨摩诃萨（大菩萨）所证得的果位，是出世间的法，但又不离于世间。龙王！拥有方便、般若（智慧）、圣智和三昧（禅定），这就是菩萨摩诃萨的出世间果位。龙王！譬如声闻进入声闻的果位，被称为须陀洹（入流果），不会堕入恶道。龙王！菩萨也是如此，进入菩萨的果位，被称为不退转菩萨，不会堕入恶道。 ‘龙王！声闻之人，不断除烦恼而证得声闻果位，因为他们还没有超越不自在的法，所以只能得到初果。龙王！菩萨摩诃萨超越声闻的果位而证得菩萨的果位，因此不取声闻的小果，而是取证道场的大菩提果。因为这个缘故，声闻的功德有量，菩萨的功德无量。 ‘龙王！譬如有两个人一同掉入高山，其中一个人，勇猛强健，并且事先学习过各种技能，能够凭借方便智慧返回山顶；而第二个人，身力微弱，事先没有学习过各种技能，没有方便智慧，掉落到山下就无法返回。龙王！菩萨摩诃萨也是如此，观察一切法空、无相、无愿、无为，依靠般若的力量观察众生，安住于一切种智（佛的智慧）之山。’
English
English version: Because a Bodhisattva (Sattva) constantly cultivates with profound compassion to benefit others, they sever all afflictions in the three realms upon attaining the Path of Seeing. However, Sravakas (those who listen to and follow the teachings) and others do not initially cultivate compassion and skillful means, and therefore lack the practice of benefiting others, gradually severing afflictions and eventually attaining Arhatship. ‘For this reason, the *Great Ocean Wisdom Bodhisattva Sutra* states: ‘Bodhisattvas have previously cultivated wholesome roots, corresponding to afflictions, such as the Great Compassion Paramita (perfection of compassion). These wholesome dharmas are called afflictions, but not other afflictions. Relying on these afflictions, they abide in the world to transform sentient beings, because their ultimate goal has not yet been fully realized.’ For this reason, even though both Bodhisattvas and Sravakas are equally free from all afflictions such as self-view, Bodhisattvas do not regress from Anuttara-samyak-sambodhi (unexcelled complete enlightenment), while Sravakas do regress. ‘For example, in the *Anavatapta Great Lake Holy Dragon King Sutra*, the Buddha told the Dragon King: ‘The state attained by a Bodhisattva-Mahasattva (great Bodhisattva) is a dharma that transcends the world, yet is not separate from the world. Dragon King! Having skillful means, prajna (wisdom), holy wisdom, and samadhi (meditative absorption), this is called the transcendental state of a Bodhisattva-Mahasattva. Dragon King! Just as a Sravaka enters the state of a Sravaka, called a Stream-enterer (Srotapanna), and does not fall into evil destinies. Dragon King! Bodhisattvas are also like this, entering the state of a Bodhisattva, called a Non-regressing Bodhisattva, and do not fall into evil destinies. ‘Dragon King! Sravakas attain the state of a Sravaka without completely severing afflictions, because they have not yet transcended the dharma of non-freedom, and therefore only attain the first fruit. Dragon King! Bodhisattva-Mahasattvas transcend the state of a Sravaka and attain the state of a Bodhisattva, therefore they do not take the small fruit of a Sravaka, but rather take the great Bodhi fruit of the Bodhimanda (enlightenment place). For this reason, the merits of Sravakas are limited, while the merits of Bodhisattvas are limitless. ‘Dragon King! For example, if two people fall together from a high mountain, one of them is brave, strong, and has previously learned various skills, and can return to the mountaintop by means of skillful wisdom; while the second person is weak, has not previously learned various skills, and lacks skillful wisdom, falling to the bottom of the mountain and being unable to return. Dragon King! Bodhisattva-Mahasattvas are also like this, observing that all dharmas are empty, without characteristics, without wishes, and unconditioned, relying on the power of prajna to observe sentient beings, and abiding on the mountain of all-knowing wisdom (Buddha's wisdom).’ -------------------------------------------------------------------------------- 顶。’
Chinese
“复有经说，大德须菩提！菩萨摩诃萨断身见等无量烦恼，而不取彼声闻小果，乃取诸佛大菩提果，观察一切佛法，以大慈悲心怜愍一切众生，修菩萨行，断身见等一切烦恼。是故不取声闻小果，乃取诸佛大菩提果。须菩提白文殊师利言：‘文殊师利！此事希有，此大方便菩萨之人，断身见等一切烦恼，而能不取声闻小果。’文殊师利言：‘大德须菩提！菩萨摩诃萨有大方便所摄智性，是故菩萨虽如实知彼身见等一切烦恼，而能不取声闻小果。大德须菩提！如大力士持薄利刀斩断娑罗树，彼娑罗树即住不倒。大德须菩提！菩萨摩诃萨亦复如是，有大方便般若智性，是故菩萨断身见等一切烦恼，而能不取声闻小果。 “‘大德须菩提！彼娑罗树复于异时值天雨润，即便还生枝叶华果，具足如本众生受用。大德须菩提！菩萨摩诃萨亦复如是，得大慈悲心雨所润，虽断身见等诸烦恼，还入三界方便示现生世间家，随顺一切众生受用。 “‘大德须菩提！复于后时彼娑罗树大风吹动，即便倒地更不复生。大德须菩提！菩萨摩诃萨亦复如是，为大智慧猛风所吹，在道场地永灭不生。’ “是故菩萨摩诃萨发心已来，一切心行不同声闻、辟支佛等，以诸菩萨摩诃萨心行等法本来不同故；若一切同 现代汉语译本 ‘再有经典说，大德须菩提（Subhuti）！菩萨摩诃萨（Bodhisattva-Mahasattva）断除身见等无量烦恼，却不取声闻（Sravaka）的小果位，而是取诸佛的大菩提果（Bodhi），观察一切佛法，以大慈悲心怜悯一切众生，修菩萨行，断除身见等一切烦恼。因此不取声闻小果，而是取诸佛大菩提果。’ 须菩提问文殊师利（Manjusri）说：‘文殊师利！此事稀有，此大方便的菩萨之人，断除身见等一切烦恼，却能不取声闻小果。’ 文殊师利说：‘大德须菩提！菩萨摩诃萨有大方便所摄的智慧，因此菩萨虽然如实知晓身见等一切烦恼，却能不取声闻小果。大德须菩提！如同大力士用薄利的刀斩断娑罗树（Sala tree），那娑罗树仍然能够屹立不倒。大德须菩提！菩萨摩诃萨也是如此，有大方便般若（Prajna）智慧，因此菩萨断除身见等一切烦恼，却能不取声闻小果。’ ‘大德须菩提！那娑罗树又在其他时候遇到天雨滋润，便又重新生长出枝叶花果，具足如原本一样供众生受用。大德须菩提！菩萨摩诃萨也是如此，得到大慈悲心雨的滋润，虽然断除了身见等诸烦恼，还会进入三界（Trailokya）方便示现，生于世间，随顺一切众生受用。 ‘大德须菩提！又在后来的时间，那娑罗树被大风吹动，便倒地不再复生。大德须菩提！菩萨摩诃萨也是如此，被大智慧的猛烈之风所吹，在道场（Bodhimanda）中永远灭度不再产生。’ ‘因此菩萨摩诃萨从发心以来，一切心行都不同于声闻、辟支佛（Pratyekabuddha）等，因为诸菩萨摩诃萨的心行等法本来就不同；如果一切都相同