English
English version: The Buddha said, 'Maitreya (Maitreya, the Bodhisattva of Loving-kindness), what do you think? For example, King Kashi (King Kashi) took flesh from his own body to save a dove. Was that king foolish?' Maitreya replied, 'No, World Honored One.' The Buddha said, 'Maitreya, when I was practicing the Bodhisattva path, I extensively cultivated roots of virtue corresponding to the Six Paramitas (Six Paramitas, namely generosity, discipline, patience, diligence, concentration, and wisdom). Was there no benefit?' Maitreya replied, 'No, World Honored One.' The Buddha said, 'Just so, Maitreya. Just as you accumulated various Paramitas such as generosity over sixty kalpas, and even accumulated Prajnaparamita (Prajnaparamita, the Perfection of Wisdom) over sixty kalpas. The practice is extensively discussed therein, and should be understood.' The Extensive Explanation of the Treatise on the Mind of Enlightenment, Volume 1 Taisho Tripitaka Volume 32, No. 1664, The Extensive Explanation of the Treatise on the Mind of Enlightenment The Extensive Explanation of the Treatise on the Mind of Enlightenment, Volume 2 Composed by Bodhisattva Lianhuajie (Lotus Precept) Translated by Tripitaka Master Shihu, Transmitter of the Dharma, by Imperial Decree Furthermore, as stated in the Vairocana Sutra (Vairocana Sutra), all Sarvajna-jnana (Sarvajna-jnana, the wisdom of all things and phenomena) has compassion as its root, and from compassion arises the Great Bodhi-citta (Mahabodhi-citta, the great mind of enlightenment), and then various Upaya (Upaya, skillful means) arise. Therefore, all Bodhisattvas constantly practice these two (compassion and skillful means) at all times. All skillful means such as generosity, manifesting bodies, manifesting lands, retinues, forms, and vast rewards, can be accomplished because of the embrace of these two (compassion and skillful means). Just as the World Honored Buddha does not abide in Nirvana (Nirvana, extinction), in order to cause all beings to generate right wisdom and be able to universally cut off all inversions. And also does not abide in Samsara (Samsara, reincarnation), because inversions arise from Samsara. Therefore, the World Honored One achieves non-abiding Nirvana. Furthermore, it should be known that the self-nature and conduct of wisdom and skillful means should be kept away from the two extremes of common characteristics and slander. By being away from these two extremes, the conduct in the middle can be unobstructed. The so-called extremes of common characteristics and slander refer to wisdom being away from the extreme of common characteristics, and skillful means being away from the extreme of slander. It is like this here. As stated in the Arya Dharma Samgiti Sutra (Arya Dharma Samgiti Sutra), if various marks and beautiful forms are complete, they can cause the viewer to generate superior joy; if one observes the Dharmakaya (Dharmakaya, the Dharma body of the Buddha) in Samadhi (Samadhi, meditation), it cannot cause one to generate superior joy. Some also say that wisdom and skillful means generate all Tathagatas (Tathagata, Thus Come One), which can cause others to generate pure faith and understanding. It should be understood in this way. --------------------------------------------------------------------------------
Chinese
又复有言。如世间法应当了知。法尚应舍何况非法。离取相故。彼诸颠倒取着心断。由彼断已此说。是为真胜意乐。不应于彼所作事中。而起决定实依止心。亦如有说。一切法中亦不可取亦不可舍。彼取舍法不可得故。 或有说言。施等诸行感生死果。此中云何谓离于慧而行施等。得少分善以为喜足起勇悍心。复作增上胜善根想。 如维摩诘经说。所有一切法。应与慧及方便二种俱行。施等诸行若为慧所摄。即得名波罗蜜多。名异此即非施等清净。 此中当知。若住三摩地能生起诸慧。加行专注总彼所作。谓由先起闻所成慧。以本宗义而正摄持。然后思所成慧乃得生起。于是思慧中观察如实义。彼所观察决定真实。无别邪妄不实颠倒。如是观故疑惑止息。正智出生如理正修。如佛树诸外道说无我法。是中应当思惟观察。必有正因得涅槃果。异此皆是外道常因分别。非为寂静。是故杂阿含等说。思所成慧中如理伺察已。应观诸物有实自相。而彼自相胜义谛中即无有生。如是阿含中所说决定相应。 如圣法集经说。无生真实不实谓别异法。如是等皆随顺胜义谛无生。此说真实。又胜义无生即非无生。彼一切所行皆过去性。此中又言。善男子生灭二法毕竟皆是世间取着。是故佛大悲者。为欲警悟世 现代汉语译本： 还有一种说法是，对于世间法应当了解，正法尚且应当舍弃，何况不是正法？因为要远离执取的表相。这样，那些颠倒错乱的执着心才能断除。由于断除了这些执着，所以说这是真正的殊胜意乐。不应该对于他们所做的事情，产生决定性的、真实的依赖之心。也像有的人说，一切法都不可执取，也不可舍弃，因为执取和舍弃这些法是不可得的。 或者有人说，布施等行为会感得生死轮回的果报。那么，这里所说的离开智慧而行布施等行为，是怎么回事呢？（这是指）得到少许善行就感到满足，生起勇猛之心，又认为自己做了增上的殊胜善根。 正如《维摩诘经》所说，所有一切法，都应该与智慧和方便这两种方法一起实行。布施等行为如果被智慧所摄持，就可称为波罗蜜多（pāramitā，到彼岸）。名称不同，就不是清净的布施等行为了。 这里应当知道，如果安住在三摩地（samādhi，禅定）中，就能生起各种智慧。修行者应当专注所有所作，也就是先发起闻所成慧，以根本的宗义正确地摄持，然后思所成慧才能生起。在思慧中观察真实的意义，所观察到的决定是真实的，没有其他邪妄不实和颠倒。这样观察，疑惑就会止息，正确的智慧就会出生，从而如理如法地修行。例如佛陀在菩提树下，那些外道说没有我（ātman，真我）的法，其中应当思维观察，必定有正确的因才能得到涅槃（nirvāṇa，寂灭）的果。与此不同的，都是外道所说的常因分别，不是寂静之道。所以《杂阿含经》等经典说，在思所成慧中如理观察之后，应当观察诸法有真实的自相（svalakṣaṇa，自体），而这种自相在胜义谛（paramārtha-satya，胜义谛）中是没有生起的。像这样，阿含经中所说的决定是相应的。 如《圣法集经》所说，无生是真实的，不真实是指与此不同的法。这些都随顺胜义谛的无生，这是说真实。而且胜义的无生，就不是无生。他们一切所行都是过去之性。这里又说，善男子，生和灭这两种法，毕竟都是世间的执着。所以佛陀大悲，为了警醒觉悟世人。
English
English version: Furthermore, there is a saying: One should understand worldly dharmas (phenomena). Even dharma (righteousness) should be abandoned, let alone non-dharma (unrighteousness), because of abandoning the characteristic of grasping. Thus, those inverted and clinging minds are severed. Because of their severance, it is said that this is true superior intention. One should not develop a decisive and truly dependent mind towards the things they do. It is also said that in all dharmas, one should neither grasp nor abandon, because the dharmas of grasping and abandoning are unattainable. Or some say that acts such as giving (dāna) lead to the fruits of birth and death. How can it be said here that performing giving etc. without wisdom (prajñā)? (This refers to) being content with obtaining a small amount of merit, generating a courageous mind, and thinking that one has performed superior roots of goodness. As the Vimalakirti Sutra says, all dharmas should be practiced together with both wisdom and skillful means (upāya). If acts such as giving are embraced by wisdom, they are called pāramitā (perfection). If the name is different, then it is not pure giving etc. Here it should be known that if one dwells in samādhi (concentration), one can generate various wisdoms. The practitioner should focus on all that is done, that is, first generate wisdom from hearing (śruta-mayā-prajñā), correctly embrace it with the fundamental tenets, and then wisdom from thinking (cintā-mayā-prajñā) can arise. In this wisdom from thinking, one observes the true meaning, and what is observed is definitely true, without other false, untrue, or inverted views. By observing in this way, doubts cease, correct wisdom is born, and one cultivates correctly according to the truth. For example, under the Bodhi tree, the Buddha refuted the non-self (anātman) doctrine of the externalists. One should contemplate and observe that there must be a correct cause to obtain the fruit of nirvāṇa (liberation). Anything different from this is the eternalist discrimination of the externalists, not the path to tranquility. Therefore, the Samyukta Agama and other scriptures say that after observing correctly in the wisdom from thinking, one should observe that all things have real self-characteristics (svalakṣaṇa), but these self-characteristics do not arise in the ultimate truth (paramārtha-satya). In this way, what is said in the Agamas is definitely consistent. As the Arya Dharma Samgiti Sutra says, non-arising is real, and unreal refers to a different dharma. All these accord with the non-arising of the ultimate truth, which is said to be real. Moreover, the ultimate non-arising is not non-arising. All their actions are of the nature of the past. Here it is also said, 'Good men, birth and death are ultimately worldly attachments.' Therefore, the Buddha, with great compassion, wanted to awaken and enlighten the world. --------------------------------------------------------------------------------
Chinese
间舍诸所行。说生灭等毕竟无有少法可生。 又圣法集经说。云何生云何灭。答无生名生无灭名灭。此中又言。阿字门谓一切法离生灭。是即一切法无自性门。自性空所成。 圣二谛经说。若无生平等。即得一切法平等。 般若波罗蜜多经说。须菩提色色自性空。乃至识识自性空。自相空所成。象腋经说。一切性不可得生。于无生性中。愚者执有其生。 父子合集经说。彼一切法皆悉平等。三世亦平等。过去一切法自性离。乃至现在一切法亦自性离。如是总说。彼阿含中相应坚固之义应当伺察。异此有因即不能成。此中如理决定伺察已。要略说者。谓诸生性或说有因或说无因。如实当知。非彼有因非彼无因。是义云何。若舍因性。此差别性或有实显示。非彼无因。若法生时乃一切性遍一切处。云何非有。彼无性时或无差别。于生时中亦非有得。非彼有因。如是总说。彼非无因而得和合。亦非有因而得和合。如是所说若计有我即是外道常因起执。彼无性得生。能起诸行而为显示。坏诸因性何能生起诸行。不如理舍故。又非外道所执我等自有力能。于他别法得不舍性。既执常性不能于他作义利事。若无义利背相应法。此中如是当知。所执我等一切力能。毕竟皆空如石女儿。彼无自性于所作事中。 现代汉语译本： 舍弃所有执着，宣说生灭等现象，毕竟没有任何事物可以产生。 《圣法集经》中说：‘什么是生？什么是灭？’回答：‘无生名为生，无灭名为灭。’这里又说：‘阿字门（A字门，指一切法的根源）意味着一切法远离生灭。’这就是一切法无自性之门，由自性空所成就。 《圣二谛经》中说：‘如果证悟无生平等，就能证得一切法平等。’ 《般若波罗蜜多经》中说：‘须菩提（Subhuti，佛陀的弟子）！色（Rupa，物质）自性空，乃至识（Vijnana，意识）自性空，由自相空所成就。’《象腋经》中说：‘一切法性不可得生，在无生性中，愚者执着于有生。’ 《父子合集经》中说：‘彼一切法皆悉平等，三世（过去、现在、未来）亦平等。过去一切法自性离，乃至现在一切法亦自性离。’像这样总的来说，在阿含（Agama，早期佛教经典）中，相应坚固的意义应当仔细考察。如果与此不同，有因也不能成立。在此中，如理如实地决定考察之后，简要地说，所谓的诸法生性，或者说有因，或者说无因，如实应当知道，既非有因，也非无因。这道理是什么呢？如果舍弃因性，这种差别性或许有真实的显示，但并非无因。如果法产生时，乃是一切法性遍一切处，怎么能说没有呢？在没有自性时，或许没有差别，但在产生时，也并非可以获得。所以说并非有因。像这样总的来说，并非无因而能和合，也并非有因而能和合。像这样所说的，如果计执有我（Atman，灵魂），那就是外道（Tirthika，指佛教以外的宗教）常因生起的执着。在没有自性的情况下，却能产生诸行而作为显示，破坏诸因性，又怎么能生起诸行呢？这是不如理的舍弃。而且并非外道所执着的我等具有自身的力量，能在其他不同的法中得到不舍弃的自性。既然执着于常性，就不能为其他事物带来利益。如果没有利益，就违背了相应的法。在此中应当这样理解，所执着的我等一切力量，毕竟皆空，如同石女儿（石女所生的孩子，比喻不可能存在的事物）。它们没有自性，在所作的事情中。