English
-------------------------------------------------------------------------------- 。 云何了达业用？智慧了知无迁变法，名出世间，一切塔庙梵天福因了知如是，此真实因增上界性，获天之报无瞋相应，自处清净希求如是。此言听受荫覆如盖，求修习行依仗师友，教诲如是依贤善人，无卒暴因修胜义行，诚实如是了知难得。菩萨静住是处具足，菩萨粗重无颠倒行无缚染意，离独觉行出暗纯慢。 云何如空相缚广大如云，凡夫难出？甚深之法殊胜难得，发生想念思惟不及，菩萨诚言示教方入。有大梵众我生其中，远离人趣彼无灾祸，有此诚因施设相貌，无求颠倒行十善行，无忧苦缚处无有染，自体鲜洁获清净报。是处菩萨语言教授戒清凉义，静住无倒豁虚行相，承师示论空寂之相。 云何有情获得师授十善业因？远离有、空、断、常四边。云何无因远离？有世间因名颠倒业，有情无知不了倒本，造作我慢眼无窥视，颠倒瀑流增长流转，变动增修发生我见，无胜义意空修我倒，烦恼诤讼暗钝修作，善见彼染自静如是。自身清净种族无慢，萨埵无变贪受增长，无修作慧罪业自处，布施不修无因如是。了菩萨行善净之意，为轨范师发言教授，无求修意我慢性增，无如是义无别德行，无求根本言谕不可，自为增上迁变在我，修颠倒想瞋恚无止，圆满无实了知彼幻，发生善根远离邪法 现代汉语译本 如何通达业的功用？以智慧了知没有迁变之法，这称为出世间。一切塔庙、梵天福报的因，都应如此了知。这是真实的因，能增上界性，获得天界的果报，与无嗔相应，自身处于清净，并希求如此。这些话语听受后，如同一把遮蔽的伞盖。求修习的人，要依仗师友，接受教诲，依止贤善之人。不要因仓促而修习胜义之行，要诚实地了知这是难得的。菩萨静住于此，具足一切。菩萨的粗重行为没有颠倒，没有被束缚和染污的意念，远离了独觉的修行，摆脱了愚昧和傲慢。 如何像虚空一样广大，像云一样束缚，使凡夫难以脱离？甚深的佛法殊胜难得，所产生的想法和思惟都难以企及，只有菩萨以诚实的言语教导才能进入。有大梵天众，我生于其中，远离了人道的苦难，那里没有灾祸。有这样的真实因，才会有这样的相貌。没有追求颠倒，奉行十善，没有忧愁和痛苦的束缚，所处之地没有染污，自身清净，获得清净的果报。菩萨在此处以语言教授戒律的清凉之义，静住于无颠倒的豁达空寂之相，承接老师所讲的空寂之理。 有情如何获得老师传授的十善业因？要远离有、空、断、常这四种边见。如何才能远离无因？世间有因，名为颠倒业。有情无知，不了解颠倒的根本，造作我慢，眼无所见，颠倒的瀑流增长流转，变动增修，产生我见。没有胜义的意念，空修我倒，烦恼诤讼，愚昧迟钝地修作，善见那些染污，自身才能安静下来。自身清净，种族没有傲慢，萨埵没有变化，贪欲受用增长，没有修作的智慧，罪业自处，布施不修，无因就是这样。了解菩萨行善清净的意念，作为轨范师，发言教授，没有追求修行的意念，我慢心增长，没有这样的意义，没有别的德行，没有追求根本的言语是不可取的。自己作为增上，迁变在于自己，修习颠倒的想法，嗔恚没有止境，圆满没有真实，了知那是幻象，发生善根，远离邪法。 English version How does one understand the function of karma? Through wisdom, one knows that there is no changing dharma, which is called transcending the world. All stupas, temples, and the causes of Brahma's blessings should be understood in this way. This is the true cause that enhances the nature of the realm, obtains the reward of the heavens, corresponds with non-anger, resides in purity, and aspires to be so. These words, when received, are like a sheltering umbrella. Those who seek to practice should rely on teachers and friends, accept teachings, and depend on virtuous people. Do not hastily practice the supreme meaning; honestly understand that it is difficult to attain. A Bodhisattva dwells in stillness, possessing all qualities. A Bodhisattva's coarse actions are without inversion, without the intention of being bound or defiled, far from the practice of a solitary Buddha, and free from ignorance and arrogance. How is it that one is as vast as space, bound like clouds, making it difficult for ordinary people to escape? The profound Dharma is supremely difficult to attain; the thoughts and reflections that arise are beyond comprehension. Only when a Bodhisattva teaches with sincere words can one enter. There are great Brahma beings, among whom I was born, far from the suffering of the human realm, where there is no calamity. There is this true cause, and thus there is this appearance. There is no pursuit of inversion, the practice of the ten virtues, no bondage of sorrow and suffering, no defilement in the place where one resides, one's self is pure, and one obtains the reward of purity. Here, the Bodhisattva teaches the cool meaning of precepts through language, dwells in the stillness of non-inverted openness and emptiness, and receives the principle of emptiness taught by the teacher. How do sentient beings obtain the cause of the ten virtuous karmas taught by the teacher? One must stay away from the four extremes of existence, non-existence, annihilation, and permanence. How can one stay away from causelessness? There is a worldly cause called inverted karma. Sentient beings are ignorant, not understanding the root of inversion, creating arrogance, with eyes that do not see, the waterfall of inversion grows and flows, changes and increases, giving rise to self-view. Without the intention of supreme meaning, one vainly cultivates self-inversion, with afflictions and disputes, dull and slow in practice, seeing those defilements, one's self can become quiet. One's self is pure, the lineage has no arrogance, the Sattva has no change, the desire for enjoyment increases, without the wisdom of practice, sinful karma resides in itself, giving without practice, causelessness is like this. Understanding the Bodhisattva's intention of practicing good and purity, as a guide, speaking and teaching, without the intention of seeking practice, the mind of arrogance increases, there is no such meaning, there is no other virtue, the words that do not seek the root are unacceptable. One's self is the cause of increase, change lies within oneself, practicing inverted thoughts, anger has no end, perfection is unreal, knowing that it is an illusion, generating good roots, and staying away from evil dharmas. -------------------------------------------------------------------------------- 。是处有轨范师，尽彼颠倒了解言说。善哉！善男子！大婆罗门增上色相，希求寂静圆满之行。云何修作善静法道？无相可修听闻了知，清净义边圆满进修。善男子！自无烦恼，如是寂静殊胜义利，安乐听闻止息可修。彼天自在实大丈夫和合相貌，无别力用寂然所获，如是因相圣力圆满，远离小乘声闻因行，世间相貌语言增上。菩萨布施庄严尊者护国往梵天生本生义边十二。 彼若缠缚烦恼真实，修出世道自在有力，所谓随顺听闻真实胜义，智慧了知世间义利，远离根本我慢。菩萨施无难法救灾祸众，由能了知王之法律烦恼流转，修秘密行我慢止息。世间慈父，是大丈夫恩育其子，自性齐等了知迁变，随顺教乘功德之法无流转道，庄严了解世间因行，教法所诠真实一身。是破坏法喻迁变行，是处无智不了饥渴，难解因果制度寂静。如是修习，色相无缚无颠倒性，无十不善，崇三宝行无贪爱处，智慧了知过去实事，最上德行无不见了。寂善修作彼修施行，如是名眼，是处远离增上无智，真实三宝彼不能知，如是处所诚实暗昧，不知染因根本如此，是处梵世了解三相。 云何无善？烦恼现行不能止息，是处远离彼颠倒行 现代汉语译本：这里有行为规范的导师，他们完全颠倒地理解和言说。太好了！善男子！大婆罗门拥有超凡的色相，希求寂静圆满的修行。如何修习善静的法道呢？没有表象可以修习，通过听闻了解，在清净的意义上圆满精进。善男子！自身没有烦恼，这样的寂静具有殊胜的意义和利益，可以安乐地听闻和修习止息。那些天自在的真正大丈夫，他们的和合相貌，没有其他力量，寂然获得，这样的因相圣力圆满，远离小乘声闻的因行，世间的相貌和语言都超越了。菩萨布施庄严的尊者，为了护国而往生梵天，这是本生故事的十二个意义。 如果他们被烦恼真实地缠缚，修习出世之道就会自在有力，这就是随顺听闻真实的胜义，用智慧了解世间的利益，远离根本的我慢。菩萨施予无难之法，救助灾祸中的众生，因为能够了解国王的法律和烦恼的流转，修习秘密的修行，我慢就会止息。世间的慈父，是大丈夫，恩育他的孩子，自性平等，了解迁变，随顺教乘功德的法，没有流转的道路，庄严地了解世间的因行，教法所诠释的真实一身。这是破坏法喻的迁变行为，这里没有智慧，不了解饥渴，难以理解因果制度的寂静。像这样修习，色相没有束缚，没有颠倒的性质，没有十不善，崇尚三宝的修行，没有贪爱的地方，用智慧了解过去的事实，最上等的德行没有不了解的。寂静地修习，他们修习施行，这被称为眼，这里远离了增上的无知，真实的三宝他们不能了解，这样的地方确实是黑暗的，不知道染污的根本就是这样，这里是梵世，了解三相。 什么是无善呢？烦恼现行不能止息，这里远离了那些颠倒的行为。 English version: Here are teachers of conduct, who completely misunderstand and speak in a reversed manner. Excellent! Good man! The great Brahmin possesses extraordinary physical characteristics, seeking the peaceful and perfect practice. How does one cultivate the path of good tranquility? There is no form to cultivate; through listening and understanding, one perfects progress in the realm of purity. Good man! When one is free from afflictions, such tranquility has extraordinary meaning and benefit, one can peacefully listen and practice cessation. Those truly great beings, who are free in the heavens, their harmonious appearance, without other power, is obtained in stillness, such causal characteristics are perfected with holy power, far from the causal practices of the Hinayana Sravakas, the appearances and language of the world are surpassed. The Bodhisattva, who is a dignified giver, is reborn in the Brahma heaven to protect the country, this is the twelve meanings of the Jataka stories. If they are truly bound by afflictions, practicing the path of transcendence will be free and powerful, this is to follow the listening of the true ultimate meaning, using wisdom to understand the benefits of the world, and to stay away from the fundamental arrogance. The Bodhisattva gives the law of no difficulty, saving beings in disaster, because they can understand the laws of the king and the flow of afflictions, practicing secret practices, arrogance will cease. The compassionate father of the world, is a great being, who nurtures his children with kindness, their nature is equal, understanding change, following the law of merit of the teachings, there is no path of flow, they understand the causal practices of the world with dignity, the true self explained by the teachings. This is the changing behavior of destroying the law metaphor, here there is no wisdom, not understanding hunger and thirst, it is difficult to understand the tranquility of the causal system. Practicing like this, the physical characteristics have no bondage, no reversed nature, no ten unwholesome actions, they respect the practice of the Three Jewels, there is no place for greed, using wisdom to understand the facts of the past, the highest virtue is understood without exception. Practicing in tranquility, they practice giving, this is called the eye, here it is far from the increased ignorance, they cannot understand the true Three Jewels, such a place is indeed dark, not knowing that the root of defilement is like this, here is the Brahma world, understanding the three characteristics. What is non-good? When afflictions manifest and cannot be stopped, here it is far from those reversed behaviors. -------------------------------------------------------------------------------- 。我自施设梵众语言，自修贤善梵行圆满，彼清净处静住听闻，梵天王众圆满修作，是处彼有梵众修布施行，处处爱乐自性清净，求报身行善净无动，寂静圆满最上最胜增长上上。如来性义无怨亲想，有力自在修静住行。梵众圆满目视如此，至求可获广大色相，慧解修作无因染意，施设相状欲染皆尽，如阿罗汉。 云何有情离倒灾祸？彼意寂静无因色相，发起施行依法义利，流转不生听闻圣教，意乐胜因国王依止，安乐了解别别自性，此因十善依止慈母，和合成就体性增上，住无渴乏意无施惠无力发生，依仗慈母获得安乐。王有调伏广大知见，四方止息，如母爱乐诤讼皆止，和合发生彼吉祥事，暗缚我慢颠倒不生如阿罗汉。种族增上无贪、瞋、痴三种本惑，月色明白无云遮闭寂静可爱。如此听闻义利真实。王之相状姿容可爱上妙色相，彼无义利得识不生，舍宅女人仪容无对，净胜无染希欲远离，是处行施心地真实。摩竭陀王自来此舍，势力最胜清净无染，离暗慢怖能坏贪欲，获如来藏秘密言说平等之心，了三世事流转边际，依止如地华色鲜洁香气圆满，随顺色相严峻制度，所谓大乘大般涅槃，种种圆满福德具足，闻持经典炽然了解，是处制度无颠倒想 现代汉语译本：我运用梵众的语言，自我修习贤善的梵行，达到圆满。在清净之处静默听闻，梵天王众圆满地修习，在此处，梵众修行布施，处处喜爱自性清净，追求报身，行善清净不动摇，寂静圆满，达到最上最胜的增长。如来的本性没有怨恨和亲近的分别，具有力量和自在，修行静住。梵众圆满地观察到这一点，以求获得广大的色相，以智慧理解修行，没有因染的意念，施设的相状，欲望和污染都已消除，如同阿罗汉一般。 现代汉语译本：什么样的有情能够远离颠倒的灾祸呢？他们的心意寂静，没有因色相而起的心念，发起施行，依据法义利益众生，流转不生，听闻圣教，心生喜乐，这是殊胜的因缘。国王依止这样的因缘，安乐地了解各种事物的自性。这个因缘是十善，依止慈母，和合而成，体性增上，安住于没有渴求的状态，心中没有施惠的念头，没有力量的发生，依靠慈母获得安乐。国王具有调伏的广大知见，四方止息，如同母亲喜爱子女一样，争讼都停止了，和合发生吉祥的事情，暗昧、束缚、我慢、颠倒都不会产生，如同阿罗汉一般。种族增上，没有贪、嗔、痴三种根本的迷惑，如同月色明亮，没有云彩遮蔽，寂静而可爱。如此听闻法义，真实不虚。国王的相貌姿容可爱，具有上妙的色相，他们没有无意义的认识产生，舍宅、女人、仪容都无法与之相比，清净殊胜，没有污染，远离希求，在此处修行布施，心地真实。摩竭陀国王亲自来到这里，势力最强，清净没有污染，远离暗昧、我慢和恐惧，能够摧毁贪欲，获得如来藏的秘密言说，具有平等之心，了解三世的流转边际，依止如大地，花色鲜艳，香气圆满，随顺色相，严峻制度，这就是所谓的大乘大般涅槃，种种圆满，福德具足，闻持经典，炽然了解，此处的制度没有颠倒的想法。 English version: I use the language of the Brahma assembly, self-cultivating virtuous Brahma conduct to perfection. In a pure place, I listen quietly, the Brahma King assembly practices perfectly.