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家者邪？答：菩萨长时观诸众生等同一子，勤修善业长养成熟，胜妙果报现前克成，法尔如是。殑伽沙等诸菩萨众，未有不发大菩提心而能正信出家之者。如其所说，即是不能受欲乐故。 又问：何因菩萨不于下族中生？答：下族生者，习近慢心。菩萨长时远离诸慢、亲近善法修习施作，是故菩萨决定于其上族中生。又若菩萨下族生者，即起谤讪。 又问：何因菩萨不于贫族中生？答：贫族生者，习近悭吝。菩萨长时离悭吝垢，亲近修习广多施作无悭吝法，是故菩萨决定于其富族中生。谓以菩萨诸有所得色声香味触等诸境，不历艰苦自他平等而受用之。又若菩萨生贫族者，即起谤讪。 又问：何因菩萨不生极边国土及多贼难鄙恶之方？答：边恶国土于戒于见而悉艰苦，不与菩萨相似同等。而菩萨者，勤修诸善长养成熟，现前胜妙果报克成，是故菩萨决定于其大国中生。设有利根清净众生，值遇菩萨大威德者，然亦不能发起最上无漏善法，所谓无上正等菩提、缘觉菩提、声闻菩提到彼岸法，及余最上无漏善根。 又问：何因菩萨不于劫初时生，彼时人寿始八万岁？答：劫初时人软品根性，所行愚钝，朴质种类，不与菩萨相似同等。菩萨大士大威德者，于长时中勤修善法长养成熟。设有利根清净 现代汉语译本： 问：出家是不好的吗？答：菩萨长久以来观察所有众生，视他们如同自己的孩子一样，勤奋地修习善业，使其增长成熟，殊胜美妙的果报自然而然地显现并成就，这是理所当然的。像恒河沙一样多的菩萨们，没有不发广大菩提心（Bodhicitta，觉悟之心）而能够真正相信并出家的。正如他们所说，这是因为他们不能享受世俗的欲望和快乐。 又问：为什么菩萨不会出生在低贱的种姓中？答：出生在低贱种姓的人，容易滋生傲慢之心。菩萨长久以来远离各种傲慢，亲近善良的法，修习布施等善行，因此菩萨必定出生在高贵的种姓中。而且，如果菩萨出生在低贱的种姓中，就会引起诽谤和诋毁。 又问：为什么菩萨不会出生在贫穷的家庭中？答：出生在贫穷家庭的人，容易滋生悭吝之心。菩萨长久以来远离悭吝的污垢，亲近并修习广大的布施，没有悭吝的法，因此菩萨必定出生在富有的家庭中。这意味着菩萨所获得的一切，包括色、声、香、味、触等各种境界，都能毫不费力地与他人平等地享用。而且，如果菩萨出生在贫穷的家庭中，就会引起诽谤和诋毁。 又问：为什么菩萨不会出生在边远落后的国家，以及充满盗贼和灾难的鄙陋之地？答：边远落后的国家在戒律和见解方面都非常艰苦，与菩萨的情况不相似也不相同。而菩萨，勤奋地修习各种善行，使其增长成熟，殊胜美妙的果报自然而然地成就，因此菩萨必定出生在大国之中。即使有聪慧且清净的众生，遇到了具有大威德的菩萨，也不能发起最上乘的无漏善法，例如无上正等菩提（Anuttara-samyak-sambodhi，无上正等正觉）、缘觉菩提（Pratyekabuddha-bodhi，独觉的觉悟）、声闻菩提（Śrāvakabuddha-bodhi，声闻的觉悟）到达彼岸的方法，以及其他最上乘的无漏善根。 又问：为什么菩萨不会出生在劫初的时候，那时人们的寿命有八万岁？答：劫初时的人们根性迟钝，行为愚笨，品性朴实，与菩萨的情况不相似也不相同。菩萨大士，具有大威德，在漫长的时间里勤奋地修习善法，使其增长成熟。即使有聪慧且清净
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English version: Question: Is renunciation (going forth from home) evil? Answer: Bodhisattvas constantly observe all sentient beings as if they were their own children, diligently cultivating virtuous deeds to nurture and mature them. Excellent and wonderful karmic rewards naturally manifest and are accomplished. This is the natural order. Among the Bodhisattvas, as numerous as the sands of the Ganges River (Ganga, a sacred river in Hinduism and Buddhism), there is not one who can genuinely believe and renounce the world without first generating the great Bodhicitta (Bodhicitta, the mind of enlightenment). As they say, it is because they cannot endure the pleasures of desire. Question: Why are Bodhisattvas not born into lower castes? Answer: Those born into lower castes tend to develop arrogance. Bodhisattvas have long avoided all forms of arrogance, drawn near to virtuous practices, and cultivated generosity and other good deeds. Therefore, Bodhisattvas are invariably born into higher castes. Furthermore, if a Bodhisattva were born into a lower caste, it would give rise to slander and disparagement. Question: Why are Bodhisattvas not born into impoverished families? Answer: Those born into impoverished families tend to develop stinginess. Bodhisattvas have long been free from the defilement of stinginess, drawn near to and cultivated extensive generosity, and practiced non-stinginess. Therefore, Bodhisattvas are invariably born into wealthy families. This means that whatever Bodhisattvas obtain, including sights, sounds, smells, tastes, tactile sensations, and other experiences, they enjoy equally with others without hardship. Furthermore, if a Bodhisattva were born into an impoverished family, it would give rise to slander and disparagement. Question: Why are Bodhisattvas not born in remote and uncivilized lands, or in places rife with bandits and calamities? Answer: In remote and evil lands, discipline and views are difficult to maintain, and they are not similar or equal to the conditions suitable for a Bodhisattva. Bodhisattvas diligently cultivate all virtuous deeds, nurturing and maturing them, and excellent and wonderful karmic rewards naturally manifest and are accomplished. Therefore, Bodhisattvas are invariably born in great countries. Even if there were intelligent and pure beings who encountered a Bodhisattva of great power, they would still be unable to generate the supreme unconditioned virtuous dharmas, such as Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), Pratyekabuddha-bodhi (Pratyekabuddha-bodhi, enlightenment of a solitary Buddha), Śrāvakabuddha-bodhi (Śrāvakabuddha-bodhi, enlightenment of a disciple of the Buddha) leading to the other shore, and other supreme unconditioned virtuous roots. Question: Why are Bodhisattvas not born at the beginning of a kalpa (kalpa, an aeon or cosmic cycle), when people's lifespans are eighty thousand years? Answer: People at the beginning of a kalpa have dull faculties, act foolishly, and are of a simple nature, not similar or equal to the conditions suitable for a Bodhisattva. Bodhisattvas, great beings of great power, diligently cultivate virtuous deeds over a long period, nurturing and maturing them. Even if there were intelligent and pure --------------------------------------------------------------------------------
Chinese
众生值遇菩萨大威德者，然亦不能发起最上无漏善法。 又问：何因菩萨不于人寿最后十岁时生？答：人寿十岁之时，广多罪业、广多烦恼，不与菩萨相似同等。是故菩萨大威德者，不于人寿十岁时生。 又问：何因菩萨不生西瞿陀尼洲？答：西瞿陀尼洲人软品根性，所行愚钝，朴质种类，不与菩萨相似同等。菩萨大士大威德者，勤修善法长养成熟，现前胜妙果报克成，是故菩萨决定于其大国中生。设有利根清净众生，值遇菩萨大威德者，然亦不能发起最上无漏善法，所谓无上正等菩提、缘觉菩提、声闻菩提到彼岸法，及余最上无漏善根。 又问：何因菩萨不生东胜身洲？答：如西瞿陀尼洲其事广说。 又问：何因菩萨不生北俱卢洲？答：北俱卢洲人软品根性，所行愚钝，朴质种类随作艰辛，不与菩萨相以同等。菩萨大士大威德者，于长时中勤修诸善长养成熟，现前胜妙果报克成，是故菩萨决定于其大国中生。设有利根清净众生，值遇菩萨大威德者，然亦不能于一切处发起最上无漏善根。而北俱卢洲人无我所执。此中问言：北俱卢洲人何故无我所执邪？答？谓以众生数多、境界广大、所受境界咸皆悦意平等无差，故无我所。 又问：何因菩萨不生欲界诸天？答：谓欲界中诸天子众，着 现代汉语译本 众生即使遇到具有大威德的菩萨，也不能发起最上乘的无漏善法。 又问：为什么菩萨不在人类寿命最后十年时降生？答：因为人类寿命为十年时，罪业深重，烦恼众多，与菩萨的境界不相似、不相同。所以具有大威德的菩萨，不在人类寿命为十年时降生。 又问：为什么菩萨不降生在西瞿陀尼洲（West Godāniya，四大部洲之一，位于须弥山西面）？答：因为西瞿陀尼洲的人根性迟钝软弱，行为愚笨，秉性朴实，与菩萨的境界不相似、不相同。菩萨大士具有大威德，勤奋修习善法，长期滋养成熟，最终成就殊胜美妙的果报，所以菩萨必定降生在大国之中。即使有根性敏锐清净的众生，遇到具有大威德的菩萨，也不能发起最上乘的无漏善法，即无上正等菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）、缘觉菩提（Pratyekabuddha-bodhi，缘觉的觉悟）、声闻菩提（Śrāvaka-bodhi，声闻的觉悟）到彼岸之法，以及其他最上乘的无漏善根。 又问：为什么菩萨不降生在东胜身洲（Pūrva-videha，四大部洲之一，位于须弥山东面）？答：如同西瞿陀尼洲的情况一样，可以广泛解说。 又问：为什么菩萨不降生在北俱卢洲（Uttara-kuru，四大部洲之一，位于须弥山北面）？答：因为北俱卢洲的人根性迟钝软弱，行为愚笨，秉性朴实，做任何事情都很艰难，与菩萨的境界不相似、不相同。菩萨大士具有大威德，在漫长的时间里勤奋修习各种善法，长期滋养成熟，最终成就殊胜美妙的果报，所以菩萨必定降生在大国之中。即使有根性敏锐清净的众生，遇到具有大威德的菩萨，也不能在任何地方发起最上乘的无漏善根。而且北俱卢洲的人没有我所执。这里问：为什么北俱卢洲的人没有我所执呢？答：因为那里的众生数量众多，境界广大，所感受的境界都令人愉悦，平等没有差别，所以没有我所执。 又问：为什么菩萨不降生在欲界诸天（Kāmadhātu-devas，佛教三界之一的欲界中的天神）？答：因为欲界中的天子们，贪着
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English version Even if sentient beings encounter a Bodhisattva with great power and virtue, they still cannot generate the supreme, undefiled wholesome Dharma. Question: Why doesn't a Bodhisattva take birth when human lifespan is at its final ten years? Answer: Because when human lifespan is ten years, there is widespread sin and abundant afflictions, which are not similar or equal to the Bodhisattva's state. Therefore, a Bodhisattva with great power and virtue does not take birth when human lifespan is ten years. Question: Why doesn't a Bodhisattva take birth in West Godāniya (West Godāniya, one of the four continents, located west of Mount Sumeru)? Answer: Because the people of West Godāniya have weak and inferior faculties, their actions are dull, and their nature is simple and unsophisticated, which is not similar or equal to the Bodhisattva's state. A Bodhisattva Mahasattva (great being) with great power and virtue diligently cultivates wholesome Dharma, nurturing it to maturity over a long period, and ultimately achieves excellent and wonderful fruition. Therefore, a Bodhisattva is certain to be born in a great country. Even if there are sentient beings with sharp faculties and purity who encounter a Bodhisattva with great power and virtue, they still cannot generate the supreme, undefiled wholesome Dharma, namely, Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), Pratyekabuddha-bodhi (Enlightenment of a Pratyekabuddha), Śrāvaka-bodhi (Enlightenment of a Śrāvaka) leading to the other shore, and other supreme, undefiled wholesome roots. Question: Why doesn't a Bodhisattva take birth in Pūrva-videha (Pūrva-videha, one of the four continents, located east of Mount Sumeru)? Answer: The situation is similar to that of West Godāniya, which can be explained extensively. Question: Why doesn't a Bodhisattva take birth in Uttara-kuru (Uttara-kuru, one of the four continents, located north of Mount Sumeru)? Answer: Because the people of Uttara-kuru have weak and inferior faculties, their actions are dull, their nature is simple and unsophisticated, and they face hardship in everything they do, which is not similar or equal to the Bodhisattva's state. A Bodhisattva Mahasattva with great power and virtue diligently cultivates various wholesome Dharmas over a long period, nurturing them to maturity, and ultimately achieves excellent and wonderful fruition. Therefore, a Bodhisattva is certain to be born in a great country. Even if there are sentient beings with sharp faculties and purity who encounter a Bodhisattva with great power and virtue, they still cannot generate the supreme, undefiled wholesome roots in all places. Moreover, the people of Uttara-kuru have no attachment to 'mine'. Here it is asked: Why do the people of Uttara-kuru have no attachment to 'mine'? Answer: Because there are many sentient beings there, the realm is vast, and the experiences they receive are all pleasant, equal, and without difference, therefore they have no attachment to 'mine'. Question: Why doesn't a Bodhisattva take birth among the Kāmadhātu-devas (gods of the desire realm, one of the three realms in Buddhism)? Answer: Because the gods in the desire realm are attached to --------------------------------------------------------------------------------
Chinese
诸境界、爱乐放逸，不与菩萨相似同等。虽能修持少分梵行，不能广为比丘、比丘尼、优婆塞、优婆夷等四众广大宣演梵行，令诸天人各获利益。以是缘故，不生欲界诸天。 又问：何因菩萨不生色界诸天：答：谓色界中诸天子众，虽能修持少分梵行，而亦不能广为四众别别开演所有梵行，令诸天人各获利益。又复菩萨不于色界诸天趣证涅槃。 此中应问：何故色界天中不入涅槃？答：谓无色相正受处故，但作意已正入涅槃。 又问：若如此说者，不善心入邪、无记心入邪？答：此说应知无记心入。 又问：何因诸佛世尊住世教化？何故贤上大声闻众先入涅槃，佛乃后入？答：以诸声闻长时无间勤修善法长养成熟，现前胜妙果报克成。若见世尊入涅槃者，彼诸声闻所有胜报即不圆成。又复法尔，殑伽沙数等诸佛世尊所有贤上大声闻众，皆先涅槃，佛乃后入。如其所说入涅槃者，诸佛世尊于第四禅不动地中现前证入。此中应问：云何世尊入涅槃邪、或复起邪？答：若有所起，即无所入。 又问：何因如来世尊入涅槃已，圣体既焚，大衣如故，若内若外都无所损？答：天威力故，谓以诸天于佛世尊极生净信。又复二种制止不烧：一者内身；二者外财。当知皆是佛神力故。 对法大论 现代汉语译本：诸境界、爱乐放逸，与菩萨的境界不相似也不相同。虽然能够修持少许的梵行（清净的行为），却不能为比丘（出家男众）、比丘尼（出家女众）、优婆塞（在家男众）、优婆夷（在家女众）等四众广泛宣讲梵行，使诸天和人们各自获得利益。因为这个缘故，不能往生欲界诸天。 又问：什么原因导致菩萨不生于**诸天？答：因为**中的诸天子众，虽然能够修持少许的梵行，却也不能为四众分别开示所有的梵行，使诸天和人们各自获得利益。而且菩萨不在**诸天中证入涅槃（寂灭）。 这里应该问：为什么**天中不能入涅槃？答：因为那里没有色相的正受之处，只能通过作意（意念）而证入涅槃。 又问：如果这样说，是不善心入邪道，还是无记心（非善非恶的心）入邪道？答：应该知道是无记心入邪道。 又问：什么原因导致诸佛世尊住世教化？为什么贤圣的大声闻众（佛陀的弟子）先入涅槃，佛才后入？答：因为这些声闻长时间不间断地勤修善法，长养成熟，现前的殊胜果报已经成就。如果看见世尊入涅槃，那么这些声闻的所有殊胜果报就不能圆满成就。而且按照法尔（自然规律），像恒河沙数一样多的诸佛世尊的所有贤圣大声闻众，都是先入涅槃，佛才后入。正如所说入涅槃的人，诸佛世尊在第四禅的不动地中现前证入。这里应该问：世尊是入涅槃了，还是起来了？答：如果有所起，就没有入涅槃。 又问：什么原因导致如来世尊入涅槃后，圣体已经焚烧，大衣却完好如初，内外都没有任何损坏？答：因为天（神）的威力，是因为诸天对佛世尊极生净信。而且有两种力量制止焚烧：一是内身；二是外财。应当知道这都是佛的神力所致。 《对法大论》