English
English version: There must be no desire. In the Formless Realm (Arupadhatu), there is neither form nor desire. 'Having form' refers to sentient beings in the lower two realms (Desire Realm and Form Realm). 'Formless' refers to sentient beings in the upper realm (Formless Realm). 'Nature and category' refers to the states of having thought (Sanna), no thought (Asanna), neither having thought nor not having thought (N'eva Sannā-N'āsannā). All sentient beings have 'thought' as their nature. The first is 'having thought,' which refers to having a mind but being coarse. The second is 'no thought,' which refers to having no mind and being tranquil. The third is 'neither having thought nor not having thought,' which refers to having a mind but being neither coarse nor tranquil. Not coarse, so it is different from 'having thought'; not tranquil, so it is different from 'no thought.' Therefore, it is called 'neither having thought nor not having thought'. 'Having thought' includes the seven Samadhi of having thought and sentient beings in the Desire Realm (Kamadhatu). 'No thought' includes the two Samadhi of no thought and sentient beings in the Heaven of No Thought (Asaññasatta). 'Neither having thought nor not having thought' includes sentient beings in the Heaven of Neither Perception nor Non-Perception (N'eva Sannā-N'āsannāyatana). Paramārtha further explains that sentient beings are divided into ordinary beings and sages. Ordinary beings are further divided into two types: unachieved and achieved. Unachieved refers to sentient beings who have not achieved the state of thought, from conception to the stage of attachment. They can only be said to have obtained the realm but have not obtained thought because they have not fully possessed the ability to distinguish right from wrong and establish the causes of future lives. Therefore, they can only be said to be 'no thought.' Achieved refers to sentient beings who have achieved the state of thought, from grasping to existence. They can be called 'having thought' because they are already able to distinguish right from wrong and establish the causes of future lives. Sages only have the third state, which is 'neither having thought nor not having thought.' 'Neither thought' refers to being separated from the Skandha of thought in the three realms (Desire Realm, Form Realm, and Formless Realm). 'Not not thought' refers to being separated from the remaining Skandhas in the three realms. Only these three undefiled roots can be called 'awakening.' In the Hinayana, from the first fruit (Sotapanna) to Arhat, and in the Mahayana, from the first Bhumi to Vajra, all can be called 'neither having thought nor not having thought.' The five expedient means (Upaya) and the forty minds are only similar to the state of 'neither having thought nor not having thought.' The fruit of Buddhahood is not what Bodhisattvas can teach, so it is not discussed. 'Similar categories' refers to footless, two-footed, four-footed, and many-footed, which is relatively easy to understand. The *Dasabhumika Sutra* says that the suffering and happiness of beings in the six realms (Gati) are different, and the reliance of beings in the four births (Yoni) are different because they rely on karma. Having form and formless refers to the difference between the Form Realm (Rupadhatu) and the Formless Realm (Arupadhatu). Having thought and no thought refers to the difference between coarse and subtle. Having feet and no feet refers to the difference in form and appearance. Like these are all among sentient beings, which is a concluding statement. The sutra says: 'If someone seeks blessings until they are eighty years old,' this is the --------------------------------------------------------------------------------
Chinese
五起行也两重。一起财施行。二起法施行。财施三意。一随求施。二胜物施。三长时施。随其所欲皆给与之者。是随求施。七珍象马等是胜物施。与七宝者生藏摄利益喜。与象马车乘者生代步利益喜。与宫殿楼阁等生受用利益喜。是大施主如是布施满八十年者。是长时施。佛在时上寿百二十。中寿百岁。下寿八十。欲显命难保故。以下寿为其量。 经曰。而作是念至而训导之者。次起法施行三重。一谋化。二正化。三受化谋化也。五欲之具虽充百年之期已及。既与现世之乐。须拔当来之苦故。曰当以佛法而训导之。 经曰。即集此众生示教利喜者。此正化也。示教利喜如上解。 经曰。一时皆得至具八解脱者。此受化也。受化之徒并具四沙门果及八解脱。 经曰。于意云何至宁为多不者。第六量福也。四重。一问多。二答多。三比多。四况多。此问多也。二施既弘两福理积所生功德可为多不。 经曰。弥勒白佛至阿罗汉果者。此答多也。直施一人之财福已难测。况施多人之法福岂可量。 经曰。佛告弥勒至所不能知者。此比多也。财施但令得世间乐离贫穷苦法施。但令得二乘乐离分段苦。随喜能令得大乘乐离变易苦。欲量其胜算如难知。 经曰。阿逸多至不可为比者。此 现代汉语译本 五种发起行为包含两种施舍。第一种是财施，第二种是法施。财施有三种意义：一是随求施，二是胜物施，三是长时施。随其所愿都给予，这是随求施。七珍、象、马等是胜物施。给予七宝的人，生生世世都能获得财富的摄受、利益和喜悦；给予象、马、车乘的人，生生世世都能获得代步的利益和喜悦；给予宫殿楼阁等的人，生生世世都能获得受用的利益和喜悦。作为大施主这样布施满八十年，这是长时施。佛在世时，上寿为一百二十岁，中寿为一百岁，下寿为八十岁。想要显示寿命难以保证，所以以下寿作为衡量标准。 经文说：‘而作是念至而训导之者。’接下来是发起法施，包含三重意义：一是谋划，二是正化，三是受化。所谓谋划，是指五欲之乐即使能满足百年的需求，但寿命终究有尽时。既然已经给予了现世的快乐，就必须拔除未来世的痛苦，所以说应当用佛法来训导他们。 经文说：‘即集此众生示教利喜者。’这是正化。示教利喜如前文解释。 经文说：‘一时皆得至具八解脱者。’这是受化。接受教化的人都具备四沙门果以及八解脱。 经文说：‘于意云何至宁为多不者。’这是第六个衡量福德。包含四重意义：一问多，二答多，三比多，四况多。这是问多。两种施舍都如此弘大，两种福德的道理积累，所产生的功德可以算作多吗？ 经文说：‘弥勒白佛至阿罗汉果者。’这是答多。仅仅是布施一人财物的福德已经难以估量，更何况是布施多人佛法的福德，怎么可以衡量呢？ 经文说：‘佛告弥勒至所不能知者。’这是比多。财施只能让人得到世间的快乐，脱离贫穷的痛苦；法施只能让人得到二乘的快乐，脱离分段生死的痛苦；随喜能让人得到大乘的快乐，脱离变易生死的痛苦。想要衡量它们的殊胜之处，就像是难以知晓一样。 经文说：‘阿逸多至不可为比者。’这是况
English
English version There are two aspects to the five kinds of initiations. The first is the initiation of material giving (财施, cáishī), and the second is the initiation of Dharma giving (法施, fǎshī). Material giving has three meanings: first, giving according to request (随求施, suíqiú shī); second, giving superior things (胜物施, shèngwù shī); and third, giving for a long time (长时施, chángshí shī). Giving whatever they desire is giving according to request. Giving seven treasures, elephants, horses, etc., is giving superior things. Giving seven treasures brings the benefit and joy of being embraced by wealth in life after life; giving elephants, horses, and carriages brings the benefit and joy of having transportation in life after life; giving palaces, pavilions, etc., brings the benefit and joy of enjoyment in life after life. Being a great benefactor who gives in this way for eighty years is giving for a long time. When the Buddha was in the world, the upper lifespan was one hundred and twenty years, the middle lifespan was one hundred years, and the lower lifespan was eighty years. Wanting to show that life is difficult to preserve, the lower lifespan is used as the standard. The sutra says: 'And thinking thus, to instruct them.' Next is the initiation of Dharma giving, which includes three aspects: first, planning (谋化, móuhuà); second, correct transformation (正化, zhènghuà); and third, receiving transformation (受化, shòuhuà). Planning means that even if the tools of the five desires can satisfy a hundred years' worth of needs, life will eventually come to an end. Since worldly pleasures have already been given, the suffering of the future must be removed, so it is said that they should be instructed with the Buddha's Dharma. The sutra says: 'Immediately gathering these beings to show, teach, benefit, and delight them.' This is correct transformation. Showing, teaching, benefiting, and delighting are as explained above. The sutra says: 'At once, all attain the eight liberations.' This is receiving transformation. Those who receive transformation all possess the four fruits of a Śrāmaṇa (沙门果, shāmén guǒ) and the eight liberations (八解脱, bā jiětuō). The sutra says: 'What do you think, is it much or not?' This is the sixth measurement of merit. It includes four aspects: first, asking about much; second, answering about much; third, comparing much; and fourth, illustrating much. This is asking about much. Both kinds of giving are so vast, and the principles of both kinds of merit accumulate, so can the resulting merit be considered much? The sutra says: 'Maitreya (弥勒, Mílè) said to the Buddha, up to the fruit of an Arhat (阿罗汉果, Āluóhàn guǒ).' This is answering about much. The merit of giving material things to just one person is already difficult to measure, how much more so the merit of giving the Dharma to many people? How can it be measured? The sutra says: 'The Buddha told Maitreya, up to that which cannot be known.' This is comparing much. Material giving only allows one to obtain worldly happiness and be free from the suffering of poverty; Dharma giving only allows one to obtain the happiness of the Two Vehicles (二乘, èrchéng) and be free from the suffering of segmented existence (分段苦, fēnduàn kǔ); rejoicing allows one to obtain the happiness of the Great Vehicle (大乘, dàchéng) and be free from the suffering of transformational existence (变易苦, biànyì kǔ). Wanting to measure their superiority is like trying to know the unknowable. The sutra says: 'Ajita (阿逸多, Āyìduō), up to that which cannot be compared.' This is illustrating --------------------------------------------------------------------------------
Chinese
况多也。最后人喜最劣。其福既已过前。最初之喜最胜。其福理难为比。 经曰。又阿逸多至及乘天宫者。次明第二往听人。此中取行诣听法所故。以乘天宫等为其报。若以听法根亦无边。然往人三品。下品得乘象马。中品得乘宝舆。上品得乘天宫。 经曰。若复有人至所坐之处者。次明第三分坐人。亦由三心分坐故得三王坐处。下品得轮王坐处。中品得帝释坐处。上品得梵王坐处也。 经曰。阿逸多至利根智惠者。次明第四劝听人。以劝听义边得四种胜根。一得胜智。二无恶相。三有善相。四值善缘。此得胜智也与陀罗尼菩萨同生一处者。此是得智缘。前由劝人听法故。为他得智缘。今与菩萨同生故为自得智缘。利根智惠者。此是得智体外闻必受为利根。内思必解为智惠。 经曰。百千万世终不喑哑者。次明无恶相也。无八种恶相。一无声恶二无气恶。三无舌恶。四无口恶。五无齿恶。六无唇恶。七无鼻恶。八无面恶。此无声恶声恶有二。言不出为喑。声不转为哑。由高声劝人听故无此二恶。 经曰。口气不臭者。此无气恶气恶有一。即是口臭。实语为香语。虚语为臭语。由香语劝人听故无此臭恶。 经曰。舌无病口亦无病者。此二是无恶舌恶口。口中三等为舌。人之面门为 现代汉语译本： 更何况是后来的人呢。最后来听法的人得到的利益是最少的。他们所获得的福报已经不如最先来听法的人了。最初来听法的人所获得的喜悦是最殊胜的，他们所获得的福报是难以比拟的。 经书中说：‘又，阿逸多（Ajita，弥勒菩萨的字）！至于那些乘坐天宫前来听法的人’，接下来阐明的是第二种前来听法的人。这里取他们行动前往听法之处的缘故，以乘坐天宫等作为他们的果报。如果从听法的根本来说，其功德也是无边的。然而，前往听法的人有三种品级：下品的人能够乘坐象或马，中品的人能够乘坐宝车，上品的人能够乘坐天宫。 经书中说：‘如果又有人，乃至分座位给他人’，接下来阐明的是第三种分座位给他人的人。也是由于三种发心来分座位，所以能够得到三种王的座位。下品的人能够得到轮王（Cakravarti-raja）的座位，中品的人能够得到帝释（Indra）的座位，上品的人能够得到梵王（Brahma-raja）的座位。 经书中说：‘阿逸多！乃至具有敏锐根性和智慧的人’，接下来阐明的是第四种劝人听法的人。因为劝人听法的缘故，能够得到四种殊胜的善根：一、得到殊胜的智慧；二、没有丑恶的相貌；三、具有美好的相貌；四、值遇良好的因缘。‘此得到殊胜的智慧’，‘与持陀罗尼（Dharani）的菩萨一同出生在一处’，这是得到智慧的因缘。之前由于劝他人听法，所以为他人得到智慧的因缘；现在与菩萨一同出生，所以是为自己得到智慧的因缘。‘利根智慧者’，这是得到智慧的本体，对外听闻必定接受，这是‘利根’；对内思考必定理解，这是‘智慧’。 经书中说：‘百千万世，最终也不会喑哑’，接下来阐明的是没有丑恶的相貌。没有八种丑恶的相貌：一、没有声音的丑恶；二、没有气息的丑恶；三、没有舌头的丑恶；四、没有口部的丑恶；五、没有牙齿的丑恶；六、没有嘴唇的丑恶；七、没有鼻子的丑恶；八、没有面部的丑恶。这里说没有声音的丑恶，声音的丑恶有两种：说不出话为‘喑’，声音不圆转为‘哑’。由于大声劝人听法，所以没有这两种丑恶。 经书中说：‘口气不臭’，这是没有气息的丑恶，气息的丑恶有一种，就是口臭。真实的话语是香的，虚假的话语是臭的。由于用香语劝人听法，所以没有这种臭恶。 经书中说：‘舌头没有疾病，口部也没有疾病’，这两种是没有舌头的丑恶和没有口部的丑恶。口中的三个部分称为舌头，人的面门称为