Chinese
众生人之境界，使无憍慢。转佛法轮无有放逸，皆弃调戏，抑制众魔。人民志性不可限量，断除诸根为现无量；一切众生处诸罗网，而以道力广示其义。平等之事无阴盖本亦不动摇，悉皆兴发宣示普门，具足逮成萨芸若慧，净修诸佛功勋之德庄严其身。 “供养舍利，以此灯香、众华、杂馨、诸所供具众养之德，以贡诸佛世之光曜：‘如诸菩萨过去佛时若干供养，心无所著以贡诸佛；吾亦如之建立劝助，唯诸大圣垂以大慈，见愍纳受。’” 文殊师利曰：“复次，族姓子！菩萨大士所住若兹，当说此言：‘吾所悔过则虚不实，所可劝助亦无所生，所可请问亦无所有，计此所悔虚无实也。设我所劝无所生者、所可请问、无所有已，道亦如是，虚无所有。’ “其无所生、无所有者，等定亦如则无所生。无有度者，无著、无念，已无所著则能信脱。无著劝助，所首悔过功德之品计于道心，一切众生于无罪福而得自在。本所劝助，皆以德本供养一切诸如来众，稽首归命，贡上灯香、花盖、璎珞、若干种物。所供养者，取此功德皆为一味清净之行——所清净者，本性清净，鲜洁显曜。等一切智以为大施无极之业，仁和无秽等行于道，所愿合集当令归趣如来之道，则用劝助无上正真为最正觉。 “一切 现代汉语译本 众生所处的境界，要使他们没有骄傲自满之心。要转动佛法之轮而没有丝毫懈怠，都要抛弃戏谑玩闹，抑制各种魔障。人民的意志和本性不可动摇，断除各种烦恼的根源，从而展现无量的智慧和功德；一切众生身处各种烦恼的罗网之中，要用佛法的力量广泛地开示其中的真义。 对于一切事物要平等对待，内心没有阴暗的遮盖，其根本的自性也是不动摇的。要全部发起和宣扬佛法，普遍地开启智慧之门，圆满地成就一切智的智慧，清净地修习诸佛的功德，用以庄严自身。 ‘供养佛陀的舍利，用这灯、香、各种鲜花、各种香料以及各种供养品所蕴含的功德，来供奉诸佛，照耀世间的光芒：如同过去的菩萨在佛陀住世时所做的各种供养一样，内心没有任何执着地供奉诸佛；我也像他们一样，建立和劝助他人供养，希望各位大圣以大慈悲心，怜悯并接受我的供养。’ 文殊师利（Manjushri，智慧的象征）说：‘再者，善男子！菩萨大士所处的境界如果像这样，应当说这样的话：‘我所忏悔的罪过是虚幻不实的，我所劝助的善行也没有任何生灭，我所请问的佛法也没有任何实体，认为我所忏悔的罪过是虚幻不实的。假设我所劝助的善行没有生灭，我所请问的佛法也没有实体，那么道也是如此，虚幻而没有实体。’ ‘那没有生灭、没有实体的事物，其平等禅定的状态也同样没有生灭。没有能度之人，没有执着，没有妄念，已经没有执着就能相信解脱。没有执着地劝助他人，将忏悔罪过所获得的功德归于道心，一切众生在没有罪与福的对立中获得自在。原本所劝助的善行，都用这些功德供养一切诸如来，稽首归命，献上灯、香、花盖、璎珞以及各种物品。所供养的这些物品，从中获得的功德都成为一种纯净的行为——这纯净的行为，其本性就是清净的，鲜明洁净而光彩照耀。将这等同于一切智慧的功德作为广大的布施，作为没有穷尽的事业，以仁爱和睦没有污秽的心平等地行于道，所发的愿望汇集在一起，应当使之归向如来之道，从而用劝助他人修习无上正真之道作为最正的觉悟。 一切...
English
English version The state of sentient beings should be such that they are without arrogance and pride. The wheel of the Dharma should be turned without negligence, and all frivolity should be abandoned, and all demons suppressed. The will and nature of the people should be unshakeable, cutting off the roots of all afflictions, thereby manifesting immeasurable wisdom and merit; all sentient beings are in the net of afflictions, and the power of the Dharma should be used to widely reveal its true meaning. All things should be treated equally, with no darkness covering the heart, and its fundamental nature should also be unshakeable. All should initiate and proclaim the Dharma, universally opening the door of wisdom, perfectly accomplishing the wisdom of all knowledge, and purely cultivating the merits of all Buddhas to adorn oneself. 'Offering the relics of the Buddha, using the merit contained in these lamps, incense, various flowers, various fragrances, and various offerings, to offer to all Buddhas, illuminating the light of the world: Just as the Bodhisattvas of the past made various offerings when the Buddha was in the world, offering to all Buddhas without any attachment in their hearts; I also establish and encourage others to make offerings like them, hoping that all great sages will have great compassion, pity, and accept my offerings.' Manjushri (symbol of wisdom) said: 'Furthermore, good son! If the state in which the Bodhisattva Mahasattva dwells is like this, then one should say these words: 'The sins I repent are illusory and unreal, the good deeds I encourage have no arising or ceasing, and the Dharma I ask about has no substance, thinking that the sins I repent are illusory and unreal. Suppose the good deeds I encourage have no arising or ceasing, and the Dharma I ask about has no substance, then the path is also like this, illusory and without substance.' 'That which has no arising or ceasing, no substance, its state of equal samadhi is also without arising or ceasing. There is no one who can deliver, no attachment, no delusion, and having no attachment, one can believe in liberation. Without attachment, encourage others, attribute the merits gained from repenting of sins to the mind of the path, and all sentient beings will be free from the opposition of sin and merit. The good deeds originally encouraged are all used to offer to all Tathagatas with these merits, bowing down and taking refuge, offering lamps, incense, flower canopies, necklaces, and various items. The offerings made, the merits obtained from them all become a pure act—this pure act, its nature is pure, bright, clean, and radiant. Take this merit equal to all wisdom as a great almsgiving, as an endless career, and practice the path equally with a heart of love, harmony, and no defilement. The vows made are gathered together and should be directed towards the path of the Tathagata, so that encouraging others to practice the supreme and true path is the most correct enlightenment.' All... --------------------------------------------------------------------------------
Chinese
诸法无所劝助：假使以眼不劝助色，了色自然不以眼着，因缘报应计如其识，所从起者不出于眼、亦无有色，适起坏灭，消散尽索亦无住处；耳声、鼻香、舌味、身更心法所劝亦然，意无有法。 “诸所功德亦复如是：劝助于道，道无德本，有从德本而兴因缘，因其所行而起心矣，所发道心亦无所住，适起寻坏，消散灭尽。 “彼以其心而造德本，所可用心劝助行者，发心展转而不相见。犹如灯火、若昼日光，无所从来、无所从去，适起生焰，因缘合成忽不知处；菩萨道心亦复如是，智慧之明兴显德本，亦无所住。其如是像以法生者，是为名曰菩萨劝助入于寂然，受决得忍，逮致圣光智慧之曜。 “假使菩萨游于是法，心不乐行众秽之元，诸佛、世尊以为证明，乃当劝助志于德本。犹如诸佛智度无极，善权方便，所因圣慧令众菩萨行于正德，所说劝助吾亦如之而不动摇。精进若此，其道普至，靡所不周。 “承志性力所入无量，亦皆弃除所应、不应众想之念。设已得入众性行者，思念一切如来、至真悉在目前；思惟虚空，一切所有等如虚无。已能可意，入于无量，思法界行一切具足。神通之慧升自在堂，乃得申叙而显其心，普悉弃捐世之垢秽、裂坏罗网，入于自诫。皆见十方佛、天中天、诸 现代汉语译本 诸法不互相劝助：假如眼睛不能劝助色（rupa，形态、颜色），那么了知色（rupa，形态、颜色）的自性，自然不会被眼睛所执着。因缘果报的道理就像识（vijnana，意识）一样，识（vijnana，意识）所生起的地方，既不是来源于眼睛，也不是来源于色（rupa，形态、颜色），只是暂时生起、坏灭，消散殆尽，没有停留之处。耳朵对声音、鼻子对香气、舌头对味道、身体对触觉、心意对法（dharma，佛法、规律）的劝助也是如此，意（manas，意根）本身并没有法（dharma，佛法、规律）。 所有的功德也是这样：劝助修行，道（bodhi，菩提之道）本身没有功德的根本，功德的根本只是引发修行的因缘。因为修行而生起道心，所发起的道心也没有停留之处，只是暂时生起，随即坏灭，消散殆尽。 他们用心创造功德的根本，可以用心劝助修行的人，发心辗转相传，却不互相看见。就像灯火和白天的阳光，不知道从哪里来，也不知道到哪里去，只是暂时生起火焰，因缘聚合而成，忽然就不知道在哪里了。菩萨的道心也是这样，智慧的光芒显现功德的根本，也没有停留之处。像这样以佛法而生的人，就叫做菩萨劝助进入寂静，接受授记，获得忍辱，达到圣光智慧的照耀。 假如菩萨游历于这些佛法之中，内心不喜好众生污秽的根源，诸佛、世尊可以作为证明，才能劝助立志于功德的根本。就像诸佛的智慧度量没有边际，善于运用权巧方便，凭借圣慧引导众菩萨行于正道，我所说的劝助也是这样而不动摇。精进如此，其道普遍到达，无所不周。 秉承志向和本性的力量，所进入的境界是无量的，也都能舍弃应该和不应该的各种想法。假设已经进入各种本性的修行者，思念一切如来、至真都好像在眼前；思维虚空，一切所有都等同于虚无。已经能够如意自在，进入无量境界，思维法界，一切都具足。神通的智慧升到自在之堂，才能陈述和显明自己的心意，普遍舍弃世间的污垢，破裂毁坏罗网，进入自我戒律。都能见到十方诸佛、天中之天、诸
English
English version All dharmas do not mutually encourage: Suppose the eye does not encourage the rupa (form, color), then understanding the nature of rupa (form, color), one will naturally not be attached by the eye. The principle of cause and effect is like vijnana (consciousness), and what arises from vijnana (consciousness) does not originate from the eye, nor from rupa (form, color). It merely arises temporarily, decays, dissipates completely, and has no place to dwell. The ear's encouragement of sound, the nose's of fragrance, the tongue's of taste, the body's of touch, and the mind's of dharma (teachings, laws) are also the same. The manas (mind) itself has no dharma (teachings, laws). All merits are also like this: encouraging the path, the bodhi (path to enlightenment) itself has no root of merit, but the root of merit only initiates the causes and conditions for practice. Because of practice, the mind of the path arises, and the mind of the path that arises has no place to dwell, it only arises temporarily, then decays, and dissipates completely. They use their minds to create the root of merit, and can use their minds to encourage practitioners. The mind of aspiration is passed on, but they do not see each other. It is like a lamp and the sunlight during the day, not knowing where they come from, nor where they go, only temporarily arising with flames, coming together through causes and conditions, and suddenly not knowing where they are. The bodhi mind of a Bodhisattva is also like this, the light of wisdom reveals the root of merit, and has no place to dwell. Those who are born in this way through the Dharma are called Bodhisattvas who encourage entry into stillness, receive predictions, obtain forbearance, and attain the radiance of sacred light and wisdom. Suppose a Bodhisattva travels in these dharmas, and his heart does not delight in the source of defilement of beings, the Buddhas and World Honored Ones can be the proof, and then he can encourage the aspiration to the root of merit. Just like the wisdom of the Buddhas is boundless, skillful in using expedient means, using sacred wisdom to guide all Bodhisattvas to walk on the right path, my encouragement is also like this and unwavering. Diligent in this way, the path universally arrives, encompassing everything. Bearing the power of aspiration and nature, the realm entered is immeasurable, and they can also abandon all thoughts of what should and should not be. Suppose those who have already entered the practice of various natures, think of all the Tathagatas, the Perfectly Enlightened Ones, as if they are in front of them; thinking of space, everything is equal to emptiness. Having been able to be content and enter the immeasurable realm, thinking of the Dharmadhatu, everything is complete. The wisdom of supernatural powers ascends to the hall of freedom, and then one can state and reveal one's mind, universally abandon the defilements of the world, break and destroy the net, and enter self-discipline. All can see the Buddhas of the ten directions, the Gods of Gods, all --------------------------------------------------------------------------------
Chinese
菩萨众，无有遗脱而不睹者。念于去、来、现在诸佛悉为一等，则以德本劝助圣慧。 “吾今劝助，如无二界一切普至；今此德本亦复如是，悉令周遍。于诸群生而得申叙，皆使得入一切诸乘、诸菩萨门所生之地，悉逮具足，靡不睹念。令其眼根皆见众生，究竟备悉无量佛事。尽入耳根所可听闻，一切天、人、蜎飞、蠕动音响、言声、分别文字，所畅决慧处处别异，教诲具足。 “众生所作诸业、罪福所归，从其所行而见果实，观察三世去、来、今事，晓了众生善分别行，解知所言，而皆识练一切德本无本、无住、亦无所行，乃为具足诸度无极。普见众生而等导御，常以依倚无我本际，一切世人悉欲乐往与共相见。在于世间无所挂碍、亦无坑堑，得第一度，思惟逮入，断一切法皆得通入。于诸法界亦无所坏，其所游居微妙真际。其有众生在诸苦恼，令入佛土观诸刹土悉是人界，逮得明眼普见十方，悉承一切诸佛圣德。 “索察群黎心性所趣，开导制御罪盖所为，如所教持，悉为示现成就自在。所奉道业顺无从生，不乏四等、四恩、六度以济穷厄，令至弘广殊特之慧。众生志性各异不同，而使具足所欲志愿，令无颠倒，得可其心使怀悦豫，势力奇特而无有侣，心已得闲逮成正觉。 “目见众生 现代汉语译本： 菩萨们没有遗漏，都能看到一切。他们认为过去、未来、现在的所有佛都是一样的，因此用功德来劝勉和帮助圣慧。 ‘我现在劝勉和帮助，就像无二之界一切普遍到达一样；现在这功德也像这样，全部令其周遍。对于一切众生都能申述，都能够进入一切诸乘、诸菩萨门所生之地，全部获得具足，没有不看到和忆念的。令他们的眼根都能见到众生，究竟完备地知晓无量的佛事。全部进入耳根所能听闻的范围，一切天、人、蜎飞、蠕动（指微小的生物）的音响、言语声音、分别文字，所畅达决定的智慧处处不同，教诲完备具足。 众生所作的各种业、罪和福所归属之处，从他们所行的而见到果实，观察三世（过去、现在、未来）的事情，明了众生善于分别的行为，理解他们所说的话，并且都认识和熟练一切功德的根本是无本、无住、也无所行，才能具足各种度（paramita）的无极。普遍地见到众生而平等地引导和驾驭，常常依据无我的根本实际，一切世人都希望前往与之相见。处在世间没有挂碍、也没有坑堑，得到第一度（布施），思惟而得以进入，断除一切法都能通达进入。对于诸法界也没有破坏，他们所游居的是微妙的真实际。如果有众生处在各种苦恼之中，令他们进入佛土，观看各种刹土都是人界，获得明眼普遍地见到十方，全部承受一切诸佛的圣德。 索求和考察百姓的心性和所趋向，开导和控制罪恶所造成的行为，如所教导和坚持的，全部为他们示现成就自在。所奉行的道业顺应无所从来而生，不缺少四等（四无量心）、四恩、六度（六波罗蜜）来救济穷困，令他们达到弘广殊特的智慧。众生的志向和性情各自不同，而使他们具足所希望的志愿，令他们没有颠倒，得到可以满足他们的心意，使他们心怀喜悦，势力奇特而没有伴侣，心已经得到空闲而成就正觉。 亲眼见到众生