English
English version 'Having complete supernatural powers, sixth is not being arrogant, seventh is extinguishing all disputes, eighth is not regressing from good dharmas; this is called the eight purities of non-negligence.' 'Noble ones! If Bodhisattvas dwell in non-negligence, they will not lose three kinds of happiness. What are the three? They are the happiness of the heavens, the happiness of meditation, and the happiness of Nirvana. They will also be liberated from the three evil paths. What are the three? They are the path of hell, the path of animals, and the path of hungry ghosts. They will also not be oppressed by three kinds of suffering. What are the three? They are the suffering of birth, the suffering of old age, and the suffering of death. They will also be forever free from three kinds of fear. What are the three? They are the fear of not surviving, the fear of a bad reputation, and the fear of the power of the masses. They will also transcend the three realms of existence. What are the three? They are the realm of desire (Kama-dhatu), the realm of form (Rupa-dhatu), and the formless realm (Arupa-dhatu). They will also cleanse the three defilements. What are the three? They are the defilement of greed, the defilement of hatred, and the defilement of ignorance. They will also perfect the three kinds of learning. What are the three? They are the learning of precepts (sila), the learning of concentration (samadhi), and the learning of wisdom (prajna). They will also attain three kinds of purity. What are the three? They are the purity of body, the purity of speech, and the purity of mind. They will also possess the three kinds of merits. What are the three? They are the merit of giving, the merit of keeping precepts, and the merit of cultivation. They will also be able to cultivate the three doors of liberation. What are the three? They are the door of emptiness, the door of no-sign, and the door of no-wish. They will also ensure that the three lineages are never cut off. What are the three? They are the Buddha lineage, the Dharma lineage, and the Sangha lineage. Noble ones! The practice of non-negligence has such power, therefore you should all practice together.' 'Furthermore, noble ones! Each of the six paramitas (perfections) practiced by Bodhisattvas has three obstacles to overcome, and if one dwells in non-negligence, one can quickly eliminate them. What are the three? They are: not giving oneself, not wanting others to give, and being angry at those who give; not keeping precepts oneself, not wanting others to keep precepts, and being angry at those who keep precepts; not being patient oneself, not wanting others to be patient, and being angry at those who are patient; not being diligent oneself, not wanting others to be diligent, and being angry at those who are diligent; not practicing meditation oneself, not wanting' --------------------------------------------------------------------------------
Chinese
他修，瞋能修者；自无智慧，不欲他有，瞋能有者。如是名为菩萨六度，一一见有三障差别，不放逸行之所除断。 “复次，诸仁者！菩萨所行六波罗蜜，各以三法而得成满。此三皆从不放逸生。何等为三？布施三者，谓一切能舍、不求果报、回向菩提；持戒三者，谓重心敬授、护持不缺、回向菩提；忍辱三者，谓柔和宽恕、自护护他、回向菩提；精进三者，谓不舍善轭、无来去想、回向菩提；禅定三者，谓遍入诸定、无所攀缘、回向菩提；般若三者，谓智光明彻、灭诸戏论、回向菩提。如是名为菩萨六度，一一三种能成满法，不放逸行之所生长。 “复次，诸仁者！一切菩萨以不放逸故，速得成就三十七种菩提分等所有善法，证于诸佛无上菩提。云何速成菩提分法？谓诸菩萨以不放逸故，修四念处不经勤苦疾得圆满。云何修耶？谓观身处无所有；观受处无所有；观心处无所有；观法处无所有。于一切法皆无所得，如是名为修四念处。又诸菩萨以不放逸故，修四正勤疾得圆满。云何修习？谓诸菩萨，虽恒观察一切诸法本来无生、无得、无起、无有作者，犹如虚空，而为未生诸恶不善法令不生故，摄心正住勤行精进；虽观一切法无业、无果，而为诸众生已生诸恶不善法欲令断故，摄心正住勤行精进；虽信解 现代汉语译本：他人的修行，能引发嗔恨；自己没有智慧，不希望他人拥有，也会引发嗔恨。像这样，称为菩萨的六度，每一种都能看到三种障碍的差别，通过不放逸的修行来断除。 ‘再者，各位仁者！菩萨所修行的六波罗蜜（六度，指布施、持戒、忍辱、精进、禅定、般若），每一种都以三种方法得以圆满。这三种方法都从不放逸产生。哪三种呢？布施的三种是：能够舍弃一切、不求果报、回向菩提（觉悟）；持戒的三种是：以恭敬心受持、守护戒律不缺损、回向菩提；忍辱的三种是：柔和宽恕、自我保护也保护他人、回向菩提；精进的三种是：不放弃善的责任、没有来去之想、回向菩提；禅定的三种是：普遍进入各种禅定、没有攀缘执着、回向菩提；般若的三种是：智慧光明透彻、灭除各种戏论、回向菩提。像这样，称为菩萨的六度，每一种都有三种能够成就圆满的方法，都是由不放逸的修行所增长。 ‘再者，各位仁者！一切菩萨因为不放逸的缘故，迅速成就三十七种菩提分（三十七道品，是通往觉悟的三十七种修行方法）等所有善法，证得诸佛的无上菩提（最高觉悟）。如何迅速成就菩提分法呢？就是说，各位菩萨因为不放逸的缘故，修习四念处（四种观察方法，即观身不净、观受是苦、观心无常、观法无我）不需要经历勤苦就能快速圆满。如何修习呢？就是观察身体的处所没有实在的自体；观察感受的处所没有实在的自体；观察心的处所没有实在的自体；观察法的处所没有实在的自体。对于一切法都没有所得，像这样称为修习四念处。还有，各位菩萨因为不放逸的缘故，修习四正勤（四种精进，即未生恶令不生、已生恶令断、未生善令生、已生善令增长）能快速圆满。如何修习呢？就是说，各位菩萨，虽然恒常观察一切诸法本来没有生起、没有获得、没有开始、没有作者，就像虚空一样，但是为了使未生的各种恶不善法不生起，摄持心念，安住正道，勤奋精进；虽然观察一切法没有业因、没有果报，但是为了使众生已生的各种恶不善法得以断除，摄持心念，安住正道，勤奋精进；虽然相信理解
English
English version: His practice, anger can be cultivated; one's own lack of wisdom, not wanting others to have it, can also cultivate anger. Thus, this is called the six perfections of a Bodhisattva, each of which can be seen to have three kinds of obstacles, which are eliminated by the practice of non-negligence. ‘Furthermore, noble ones! The six pāramitās (perfections, referring to generosity, discipline, patience, diligence, meditation, and wisdom) practiced by Bodhisattvas are each perfected by three methods. These three all arise from non-negligence. What are the three? The three of generosity are: being able to give up everything, not seeking rewards, and dedicating it to Bodhi (enlightenment); the three of discipline are: receiving with reverence, guarding the precepts without deficiency, and dedicating it to Bodhi; the three of patience are: being gentle and forgiving, protecting oneself and others, and dedicating it to Bodhi; the three of diligence are: not abandoning the yoke of goodness, having no thought of coming or going, and dedicating it to Bodhi; the three of meditation are: universally entering all meditations, having no clinging or attachment, and dedicating it to Bodhi; the three of wisdom are: the light of wisdom is clear and penetrating, extinguishing all conceptual proliferations, and dedicating it to Bodhi. Thus, this is called the six perfections of a Bodhisattva, each of which has three methods that can achieve perfection, all of which are grown from the practice of non-negligence.’ ‘Furthermore, noble ones! All Bodhisattvas, because of non-negligence, quickly achieve all good dharmas such as the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment), and attain the unsurpassed Bodhi (supreme enlightenment) of all Buddhas. How can one quickly achieve the factors of enlightenment? It is said that Bodhisattvas, because of non-negligence, practice the four foundations of mindfulness (four types of observation: contemplation of the body as impure, contemplation of feelings as suffering, contemplation of mind as impermanent, and contemplation of dharmas as selfless) without experiencing hardship and quickly achieve perfection. How is it practiced? It is to observe that the place of the body has no real self; to observe that the place of feelings has no real self; to observe that the place of the mind has no real self; to observe that the place of dharmas has no real self. For all dharmas, there is nothing to be attained, and this is called practicing the four foundations of mindfulness. Furthermore, Bodhisattvas, because of non-negligence, quickly achieve perfection in practicing the four right exertions (four types of diligence: preventing unwholesome states from arising, abandoning unwholesome states that have arisen, generating wholesome states that have not arisen, and maintaining wholesome states that have arisen). How is it practiced? It is said that Bodhisattvas, although constantly observing that all dharmas originally have no arising, no attainment, no beginning, and no creator, like empty space, yet in order to prevent unwholesome states that have not arisen from arising, they gather their minds, abide in the right path, and diligently practice; although observing that all dharmas have no cause and no effect, yet in order to eliminate the unwholesome states that have arisen in sentient beings, they gather their minds, abide in the right path, and diligently practice; although believing and understanding --------------------------------------------------------------------------------
Chinese
一切法空无所有，而为未生诸善法欲令生故，摄心正住勤行精进；虽知诸法本来寂静，而为已生诸善法欲令住故、不退失故、更增长故，摄心正住勤行精进。是诸菩萨，虽恒观察一切诸法，无有所作、无能作者，体相平等。是中无有少法可得、若生若灭，而常精进修习不舍，是则名为修正勤耳。又诸菩萨以不放逸故，修四神足疾得圆满。云何修习？谓诸菩萨虽永断欲贪，而恒不舍诸善法欲，若身若心常修善行；虽观诸法空无所得，而为化众生勤行精进；虽了知心识如幻如化，而恒不舍，具诸佛法成正觉心；虽知诸法无依无作，不可取着，而恒随所闻如理思惟，如是名为修习神足。又诸菩萨，以不放逸故，修习五根疾得圆满。云何修习？谓诸菩萨，虽依自力而有觉悟，不从他闻，然教化众生，令其了知发生深信；虽无来想亦无去想，而勤遍修行一切智行；虽于境界无念无忆，而于其中不忘不愚；虽以智光开了诸法，而恒正定寂然不动；虽常安住平等法性，而断众翳障戏论分别。如是名为修习五根。又诸菩萨，以不放逸故，修习五力疾得圆满。云何修习？谓诸菩萨，修信力时，一切外论不能倾动；修精进力，一切恶魔无能沮坏；以修念力，不入声闻、辟支佛地；修定力故，疾得远离五盖烦恼；以智慧力，永不取于诸见境界 。是则名为修习五力。又诸菩萨，以不放逸故，修七觉分疾得圆满。云何修耶？谓诸菩萨，于一切善法恒不忘失，是修念觉分；于诸缘起常乐观察，是修择法觉分；行菩提道永不退转，是修精进觉分；知法而足无所希求，是修喜觉分；远离身心散动之失，是修猗觉分；入空无相无愿解脱，是修定觉分；离于生起学习之心，是修舍觉分。是名为修七觉分法。又诸菩萨，以不放逸故，修八圣道疾得圆满。云何修习？谓永离于断常见故，名修习正见；离于欲觉恚觉害觉故，名修习正思惟；远离自他不平等故，名修习正语；离于谄伪不实相故，名修习正命；离于怯弱身心事故，名修习正业；离自矜足慢他心故，名修习正勤；离诸惛愚，名修习正念；息诸分别，名修习正定。是名修习八圣道分。诸仁者！我以如前所说之义，言诸菩萨住不放逸，则得成就三十七种菩提分等一切善法，证于诸佛无上菩提。 “诸仁者！此不放逸菩萨，入于如是菩提分法已，则出一切生死淤泥。出生死已，于一切法，都无所见。无所见故，无所言说。无所言说故，则得入于毕竟寂静。云何名为毕竟寂静？以一切法非所作，非所作故不可取，不可取故无有用，无有用故不可安立以之为有，不可安立以为有故，应知即是毕竟寂静。”说是法时，会中 现代汉语译本：这就是所谓的修习五力。此外，诸位菩萨因为不放逸的缘故，修习七觉支，迅速获得圆满。如何修习呢？菩萨对于一切善法恒常不忘失，这是修习念觉支；对于诸缘起（一切事物相互依存的法则）常常乐于观察，这是修习择法觉支；在菩提道上行走永不退转，这是修习精进觉支；知晓佛法而感到满足，没有其他希求，这是修习喜觉支；远离身心散乱的过失，这是修习猗觉支；进入空、无相、无愿的解脱境界，这是修习定觉支；远离生起学习之心，这是修习舍觉支。这被称为修习七觉支法。此外，诸位菩萨因为不放逸的缘故，修习八圣道，迅速获得圆满。如何修习呢？永远远离断见和常见，这称为修习正见；远离欲觉、恚觉（嗔恨的念头）和害觉（伤害的念头），这称为修习正思惟；远离自他不平等的观念，这称为修习正语；远离谄媚虚伪不真实的言行，这称为修习正命；远离怯懦的身心行为，这称为修习正业；远离自满自大轻慢他人的心，这称为修习正勤；远离一切昏沉愚昧，这称为修习正念；止息一切分别念头，这称为修习正定。这称为修习八圣道分。诸位仁者！我以如前所说的道理，说诸位菩萨安住于不放逸，就能成就三十七种菩提分等一切善法，证得诸佛无上的菩提。 诸位仁者！这位不放逸的菩萨，进入这样的菩提分法之后，就能脱离一切生死的淤泥。脱离生死之后，对于一切法，都无所见。因为无所见，所以无所言说。因为无所言说，就能进入究竟的寂静。什么叫做究竟的寂静呢？因为一切法都不是被造作的，不是被造作的所以不可执取，不可执取所以没有作用，没有作用所以不能安立为有，不能安立为有，应当知道这就是究竟的寂静。’说此法时，会中