English
English version: For a long time, there was only one teacher, one kind of practice, doing all kinds of good deeds, and with what was done, attaining the same liberation, the only one to be revered, the only one with great wisdom. Doing all kinds of good deeds, growing and maturing them, at one time, two different karmic results do not arise simultaneously. What is the reason for this? The answer is: because two difficulties exist together. Because of this reason, at one time, two Buddhas, Tathagatas (Tathagata, the one who comes truthfully), Arhats (Arhat, the worthy of offerings), Samyaksambuddhas (Samyaksambuddha, the perfectly enlightened ones) do not appear in the world at the same time. Again, it is asked: What is the reason that women cannot become Chakravartins (Chakravartin, the ideal monarch who rules the world), cannot become Indras (Indra, the king of gods), cannot become Brahmas (Brahma, the creator god), cannot become Maras (Mara, the god of death), cannot attain Pratyekabuddha-bodhi (Pratyekabuddha-bodhi, the wisdom of solitary enlightenment), and cannot attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)? The answer is: because women's power of goodness is weak, while men possess stronger power and desire for goodness, and their foundations are firm, because they have an extreme desire to do good. Women have no power; their power all comes from the good deeds done by men. Moreover, women do not have sharp faculties; this is all because of the power of men's goodness. Furthermore, men's power of goodness increases to the extreme, enabling them to obtain sharp faculties and superior karma. Because of these reasons, women cannot become Chakravartins, cannot become Indras, cannot become Brahmas, cannot become Maras, cannot attain Pratyekabuddha-bodhi, and cannot attain Anuttara-samyak-sambodhi. Again, it is asked: What is the reason that the Buddha-bhagavan (Buddha-bhagavan, the Buddha, the World-Honored One) possesses boundless wisdom, boundless intelligence, and boundless eloquence? The answer is: The Bodhisattva (Bodhisattva, a practitioner seeking enlightenment) for a long time closely approaches, practices, and extensively performs the three wisdoms, namely Srutamayaprajna (Srutamayaprajna, wisdom gained from hearing the Dharma), Cintamayaprajna (Cintamayaprajna, wisdom gained through thinking), and Bhavanamayaprajna (Bhavanamayaprajna, wisdom gained through meditation), and is extremely diligent and courageous. Because of this reason, the Buddha-bhagavan possesses boundless wisdom and boundless eloquence. Again, it is asked: What is the reason that the Buddha-bhagavan emits a pure and wonderful sound that can spread throughout the three thousand great thousand worlds, allowing all beings to understand and comprehend? The answer is: Because the Buddha-bhagavan, not long after attaining enlightenment, resided in the Brahma-loka (Brahma-loka, the highest level of the Form Realm), universally allowing beings to approach and hear the path to liberation. The verse says: ‘Abiding in the correct teachings of all Buddhas, generating a mind of diligence to seek liberation, Able to destroy the powerful army of birth and death, like a mad elephant rushing into a grass hut. Now this pure and correct Dharma, diligently practiced with a non-negligent mind, Can cut off the cycle of birth and death, until all afflictions are exhausted.’ -------------------------------------------------------------------------------- 苦边际。”
Chinese
如是颂句，一一世界、一一众生普皆得闻，分明晓了。此是如来清净妙音，普闻三千大千世界。 施设论卷第三 大正藏第 26 册 No. 1538 施设论 施设论卷第四 译经三藏朝散大夫试光禄卿光梵大师赐紫沙门臣惟净等奉 诏译 对法大论中因施设门第六之二 论中问曰：有何所因而能了知正觉世尊于诸众生大悲超胜：答：世尊为见世间众生染烦恼病、烦恼逼迫，种种烦恼而生损害，无救无归、无所趣向。以如是因故，世尊不久乃成正觉，为诸众生而作救度，是故大悲超胜。 又问：何因菩萨入慈心定时，而菩萨身火不能烧、水不能溺、刀杖不伤、毒不能害，复无中间趣灭？答：无恼害定，无定所入。无彼无恼害触亦无，不同分心趣灭。以如是因故，菩萨入慈心定时，水火刀杖毒不能害，复无中间趣灭。 又问：何因入无想定及灭尽定时，水火刀杖毒不能害，复无中间趣灭？答：无恼害定，无定所入，亦无无恼害之触、无心趣灭。由此因故，其事如是。 又问：何因菩萨在母胎时，而菩萨母不为水火刀杖毒所恼害，亦无中间趣灭。答：菩萨大威力故。以其菩萨胜力，令菩萨母无诸恼害。 又问：何因菩萨之身无水火刀 ‘苦边际。’ 如是颂句，一一世界、一一众生普皆得闻，分明晓了。此是如来清净妙音，普闻三千大千世界。 施设论卷第三 大正藏第 26 册 No. 1538 施设论 施设论卷第四 译经三藏朝散大夫试光禄卿光梵大师赐紫沙门臣惟净等奉 诏译 对法大论中因施设门第六之二 论中问曰：有何所因而能了知正觉世尊于诸众生大悲超胜：答：世尊为见世间众生染烦恼病、烦恼逼迫，种种烦恼而生损害，无救无归、无所趣向。以如是因故，世尊不久乃成正觉，为诸众生而作救度，是故大悲超胜。 又问：何因菩萨（Bodhisattva，指追求觉悟的修行者）入慈心定时，而菩萨身火不能烧、水不能溺、刀杖不伤、毒不能害，复无中间趣灭？答：无恼害定，无定所入。无彼无恼害触亦无，不同分心趣灭。以如是因故，菩萨入慈心定时，水火刀杖毒不能害，复无中间趣灭。 又问：何因入无想定及灭尽定时，水火刀杖毒不能害，复无中间趣灭？答：无恼害定，无定所入，亦无无恼害之触、无心趣灭。由此因故，其事如是。 又问：何因菩萨（Bodhisattva，指追求觉悟的修行者）在母胎时，而菩萨母不为水火刀杖毒所恼害，亦无中间趣灭。答：菩萨（Bodhisattva，指追求觉悟的修行者）大威力故。以其菩萨（Bodhisattva，指追求觉悟的修行者）胜力，令菩萨母无诸恼害。 又问：何因菩萨（Bodhisattva，指追求觉悟的修行者）之身无水火刀
English
'The boundary of suffering.' Such verses, each world, each sentient being, universally heard, clearly understood. This is the Tathagata's (如来，指佛) pure and wonderful sound, universally heard throughout the three thousand great thousand worlds. Treatise on Establishments, Volume 3 Taisho Tripitaka Volume 26, No. 1538, Treatise on Establishments Treatise on Establishments, Volume 4 Translated by the Tripitaka Master Chao San Da Fu Shi Guang Lu Qing Guang Fan, the Purple-Robed Shramana Chen Wei Jing, etc., by Imperial Decree The Second of the Door of Causes and Establishments in the Great Treatise on Abhidharma The treatise asks: What is the cause by which one can know that the Perfectly Enlightened World-Honored One's great compassion towards all sentient beings is supreme? The answer: The World-Honored One sees that sentient beings in the world are afflicted by the disease of defilements, oppressed by afflictions, harmed by various afflictions, without rescue, without refuge, without any place to turn to. Because of this cause, the World-Honored One soon attained Perfect Enlightenment, and became a savior for all sentient beings, therefore His great compassion is supreme. Furthermore, it is asked: What is the cause that when a Bodhisattva (菩萨，one who seeks enlightenment) enters the Samadhi of Loving-kindness, the Bodhisattva's (菩萨，one who seeks enlightenment) body cannot be burned by fire, drowned by water, harmed by swords and staves, or poisoned by toxins, and there is no intermediate cessation? The answer: There is no Samadhi of harm, no place to enter Samadhi. There is no touch of harm, nor is there a mind that tends towards cessation. Because of this cause, when a Bodhisattva (菩萨，one who seeks enlightenment) enters the Samadhi of Loving-kindness, water, fire, swords, staves, and poison cannot harm him, and there is no intermediate cessation. Furthermore, it is asked: What is the cause that when entering the Samadhi of Non-Perception and the Samadhi of Cessation, water, fire, swords, staves, and poison cannot harm him, and there is no intermediate cessation? The answer: There is no Samadhi of harm, no place to enter Samadhi, nor is there a touch of non-harm, nor is there a mind that tends towards cessation. Because of this cause, the matter is thus. Furthermore, it is asked: What is the cause that when a Bodhisattva (菩萨，one who seeks enlightenment) is in the mother's womb, the Bodhisattva's (菩萨，one who seeks enlightenment) mother is not harmed by water, fire, swords, staves, or poison, and there is no intermediate cessation? The answer: Because of the great power of the Bodhisattva (菩萨，one who seeks enlightenment). Because of the Bodhisattva's (菩萨，one who seeks enlightenment) superior power, the Bodhisattva's (菩萨，one who seeks enlightenment) mother is free from all harm. Furthermore, it is asked: What is the cause that the body of a Bodhisattva (菩萨，one who seeks enlightenment) is free from water, fire, and swords --------------------------------------------------------------------------------
Chinese
杖毒所恼害，亦无中间趣灭。答：菩萨于一切众生中而得最胜，设于同等类中亦复最胜。 又问：何因彼焰摩王身，无水火刀杖等害，亦无中间趣灭？答：焰摩王者，于焰摩界众生类中而得最胜。由此因故，其事如是。 又问：何因爱啰嚩拏象王及善住象王，身无水火刀杖等害，亦无中间趣灭。答：彼于傍生类中而得最胜，出诸趣类。由此因故，其事如最。 又问：何因地狱趣中诸众生类受极苦楚，而无中间趣灭。答：业报炽然故，以其苦受业报未尽。由此因故，其事如是。 对法大论中因施设门第七 复次一时佛在舍卫国，告苾刍众言：“苾刍当知，有三种法，为内垢染、内含藏、内怨恶。何等为三？谓贪、瞋、痴。诸苾刍，此中云何名内垢染、内含藏、内怨恶？谓若有人，恶友所作，侵他受用及诸种类，乃至害命。以其贪爱增盛，于身口意广行诸恶。行诸恶已，由此因缘，身坏命终堕于恶趣地狱中。生瞋、痴亦然。诸苾刍，是故贪、瞋、痴法，名内垢染、内含藏、内怨恶。” 世尊善逝如是说已。 复次总略而说颂曰： “不能了知贪爱法， 于贪爱法不谛观， 是人与其贪爱俱， 彼即入于黑暗处。 贪染之人无义利， 由贪染心生爱着， 中间生 现代汉语译本：问：为什么受到棍棒和毒药伤害，也没有中途死亡？答：菩萨在一切众生中获得最殊胜的地位，即使在同等种类中也是最殊胜的。 又问：为什么焰摩王（Yama，掌管地狱的王）的身体，没有水、火、刀、杖等伤害，也没有中途死亡？答：焰摩王在焰摩界的众生中获得最殊胜的地位。因为这个原因，情况就是这样。 又问：为什么爱啰嚩拏象王（Airavana，帝释天的坐骑）和善住象王（善于安住的象王），身体没有水、火、刀、杖等伤害，也没有中途死亡？答：它们在傍生类（动物）中获得最殊胜的地位，超出其他趣类。因为这个原因，情况就是这样。 又问：为什么地狱趣中的众生遭受极大的痛苦，却没有中途死亡？答：因为业报炽盛，他们的苦受业报还没有结束。因为这个原因，情况就是这样。 《对法大论》中因施设门第七 再有一次，佛陀在舍卫国（Sravasti，古印度城市）告诉比丘（bhiksu，佛教僧侣）们说：‘比丘们，你们应当知道，有三种法，是内在的垢染、内在的含藏、内在的怨恨和厌恶。哪三种呢？就是贪、嗔、痴。比丘们，这其中什么是内在的垢染、内在的含藏、内在的怨恨和厌恶呢？就是如果有人，被恶友所影响，侵占他人受用和各种财物，乃至杀害生命。因为他的贪爱增长，在身口意上广泛地造作各种恶业。造作各种恶业之后，因为这个因缘，身坏命终后堕入恶趣地狱中。生起嗔恨和愚痴也是这样。比丘们，所以贪、嗔、痴这三种法，被称为内在的垢染、内在的含藏、内在的怨恨和厌恶。’ 世尊善逝（Sugata，如来的称号）这样说完。 再次，总括而说，用偈颂表达： ‘不能了解贪爱之法，对于贪爱之法不仔细观察， 这个人与他的贪爱同在，他就会进入黑暗之处。 被贪染的人没有义利，由于被贪染的心生起爱着， 中途产生