English
English version: ‘Why not be at ease? Conditioned arising can produce a result, therefore the result does not arise from conditions, nor does it arise from non-conditions; if so, it is not a result. If there is no result, then conditions and non-conditions also do not exist!’ Someone asked: ‘The Buddha spoke of the Twelve Nidanas (Twelve Nidanas, 十二因缘), with ignorance (Avidya, 无明) conditioning volitional formations (Samskara, 诸行). Why do you say there is no cause and effect?’ The answer is: ‘I have already answered, and should not be questioned again. If you must ask, I will answer again. The Buddha said that the eye arises from color and conditions, giving rise to perverse recollection on the side of delusion. Delusion is ignorance. Where does this ignorance rely and abide? Does it rely on the perversity of the eye? Or in color? Or in consciousness (Vijnana, 识)? It should not rely on the eye. If it relied on the eye, it should not wait for color; it should always be ignorance. If it relied on color, it should not wait for the eye. Then this is external ignorance; what does it have to do with me? If it relied on consciousness, consciousness has no color, no opposition, no contact, no division, no place. Ignorance is also like this; how can it abide? Therefore, ignorance is neither internal, nor external, nor in between the two; it does not come from the previous life, nor does it abide in the future life; it is not in the east, west, south, north, or the four intermediate directions, above or below. There is no real dharma (Dharma, 法). The nature of ignorance is like this. Understanding the nature of ignorance, it transforms into clarity. Examining each one, delusion cannot be found. How can ignorance condition volitional formations? Like space, which is neither born nor destroyed, neither existent nor exhausted, its original nature is pure. Ignorance is also like this, neither born nor destroyed, neither existent nor exhausted, its original nature is pure, even up to birth conditioning old age and death.’ When a Bodhisattva (Bodhisattva, 菩萨) observes the Twelve Nidanas in this way, knowing that sentient beings are falsely bound in suffering, they are easy to liberate. If all dharmas had a real substance, it would be difficult to liberate them; contemplating in this way breaks through ignorance. If a Bodhisattva has many thoughts and perceptions, they should constantly practice Anapana (Anapana, 阿那波那), counting from one to ten during inhalation and exhalation, not allowing each thought to wander. From this practice, the Bodhisattva attains one-pointedness of mind, removing the five hindrances (Five Hindrances, 五盖: desire, aversion, sloth, restlessness, doubt) and the afflictions of desire. When a Bodhisattva sees the path, they should practice three kinds of forbearance: forbearance towards sentient beings, forbearance towards the Dharma, and forbearance towards non-arising. What is forbearance towards sentient beings? When all sentient beings scold, beat, or kill, or do all kinds of evil deeds, the mind does not move, does not become angry, does not become wrathful, and does not merely endure --------------------------------------------------------------------------------
Chinese
之而更慈悲，此诸众生求诸好事愿一切得，心不舍放。是时渐得解诸法实相，如气熏着。譬如慈母爱其赤子乳哺养育，种种不净不以为恶，倍加怜念欲令得乐。行者如是，一切众生作种种恶、净不净行，心不增恶不退不转。复次十方无量众生，我一人应当悉度使得佛道，心忍不退、不悔、不却、不懈、不厌、不畏、不难，是生忍中一心系念。三种思惟不令外念，外念诸缘摄之令还，是名生忍。 云何柔顺法忍？菩萨既得生忍，功德无量，知是功德福报无常，是时厌无常自求常福，亦为众生求常住法。一切诸法，色无色法、可见不可见法、有对无对法、有漏无漏、有为无为、上中下法，求其实相。实相云何？非有常非无常、非乐非不乐、非空非不空、非有神非无神？何以故非有常？因缘生故。先无今有故，已有还无故，是故非有常。云何非无常？业报不失故，受外尘故，因缘增长故非无常。云何非乐？新苦中生乐想故，一切无常性故，缘欲生故，是故非乐。云何非不乐？乐有受故，欲染生故，求乐不惜身故，是非不乐。云何非空？内外入各各受了了故，有罪福报故，一切众生信故，是故非空。云何非不空？和合等实故，分别求不可得故，心力转故，是故非不空。云何非有神？不自在故，第七识界不可得故，神相不 可得故，是故非有神。云何非无神？有后世故，得解脱故，各各我心生不计余处故，是故非无神。如是不生不灭、不不生不不灭、非有非无、不受不着，言说悉灭、心行处断，如涅槃性，是法实相。于此法中信心清净，无滞无碍，软知软信软进，是谓柔顺法忍。 云何无生法忍？如上实相法中，智慧、信、进增长根利，是名无生法忍。譬如声闻法中暖法、顶法，智慧、信、精进增长得忍法，忍者忍涅槃、忍无漏法，故名为忍。新得、新见，故名为忍。法忍亦如是。时解脱阿罗汉不得无生智，增进广利转成不时解脱得无生智。无生法忍亦如是，未得菩萨果得无生法忍，得菩萨真行果，是名菩萨道果。是时得般舟三昧，于众生中得大悲，入般若波罗蜜门。尔时诸佛便受其号，堕生佛界中，为诸佛所念，一切重罪薄，薄者灭，三恶道断，常生天上人中，名不退转。到不动处，末后肉身尽入法身中，能作种种变化，度脱一切众生，具足六度供养诸佛，净佛国土教化众生，立十地中功德成满，次第得阿耨多罗三藐三菩提，为菩萨禅法中初门。 行者定心求道时， 常当观察时方便； 若不得时无方便， 是应为失不为利。 如犊未生𤛓牛乳， 乳不可得非时故； 若犊生已𤛓牛角， 乳不可得无智故。 现代汉语译本： 因为可以获得，所以说没有神。为什么说不是没有神呢？因为有后世，因为可以得到解脱，因为各自的我心生起而不计较其他地方，所以说不是没有神。像这样不生不灭、不是不生不是不灭、非有非无、不接受不执着，言语表达全部止息，心识活动的处所断绝，如同涅槃的性质，这就是法的真实相状。对于这种法生起信心并且清净，没有滞碍没有阻碍，以柔和的态度去理解、去相信、去精进，这叫做柔顺法忍（Kshanti，忍辱）。 什么是无生法忍（Anutpattika-dharma-kshanti）？就像上面所说的真实相状的法中，智慧、信心、精进增长，根器锐利，这叫做无生法忍。譬如声闻法中的暖法、顶法，智慧、信心、精进增长而得到忍法，这个‘忍者’是忍于涅槃、忍于无漏法，所以叫做‘忍’。新获得、新见到，所以叫做‘忍’。法忍也是这样。有时解脱的阿罗汉（Arhat）不能得到无生智，通过增进广大的利益而转变成不时解脱，从而得到无生智。无生法忍也是这样，没有得到菩萨果位时得到无生法忍，得到菩萨真实的修行果报，这叫做菩萨道果。这时得到般舟三昧（Pratyutpanna Samadhi），对于众生生起大悲心，进入般若波罗蜜（Prajnaparamita）之门。这时诸佛便授予他称号，进入生佛的境界中，被诸佛所忆念，一切重罪变得轻微，轻微的罪业则消灭，断绝三恶道，常生于天上人间，叫做不退转。到达不动之处，最后肉身消尽而进入法身中，能够作出种种变化，度脱一切众生，具足六度（Paramita）供养诸佛，清净佛国土教化众生，立于十地（Bhumi）中功德圆满，次第获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi），是菩萨禅法中的最初入门。 修行人在定心中求道时，应当经常观察时机和方便；如果得不到时机和方便，这应当是损失而不是利益。如同小牛没有出生就想挤牛奶，因为时机不对所以得不到牛奶；如果小牛已经出生却去挤牛角，因为没有智慧所以得不到牛奶。
English
English version: Because it can be obtained, therefore it is said that there is no God. Why is it said that it is not that there is no God? Because there is a future life, because liberation can be attained, because each individual's mind arises without regard for other places, therefore it is said that it is not that there is no God. Like this, neither arising nor ceasing, neither not arising nor not ceasing, neither being nor non-being, neither accepting nor clinging, all verbal expressions cease, the realm of mental activity is cut off, like the nature of Nirvana, this is the true nature of Dharma. In this Dharma, generate faith and purity, without stagnation or obstruction, with gentleness understand, believe, and advance, this is called compliant Dharma-kshanti (Kshanti, forbearance). What is Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, the patience towards the unoriginated nature of phenomena)? Like the true nature of Dharma mentioned above, with the increase of wisdom, faith, and diligence, and sharp faculties, this is called Anutpattika-dharma-kshanti. For example, in the Dharma of Sravakas (Sravaka), there are the stages of 'warmth' and 'peak', with the increase of wisdom, faith, and diligence, one attains the Dharma of forbearance. This 'forbearance' is forbearance towards Nirvana, forbearance towards the unconditioned Dharma, therefore it is called 'forbearance'. Newly attained, newly seen, therefore it is called 'forbearance'. Dharma-kshanti is also like this. An Arhat (Arhat) who is liberated in time cannot attain the wisdom of non-origination, but through increasing great benefits, transforms into one who is liberated out of time, thereby attaining the wisdom of non-origination. Anutpattika-dharma-kshanti is also like this, before attaining the Bodhisattva fruit, one attains Anutpattika-dharma-kshanti, attaining the true practice and fruit of a Bodhisattva, this is called the Bodhisattva path fruit. At this time, one attains the Pratyutpanna Samadhi (Pratyutpanna Samadhi), generates great compassion for sentient beings, and enters the gate of Prajnaparamita (Prajnaparamita). At this time, the Buddhas bestow a title upon him, enters the realm of Buddhas-to-be, is remembered by the Buddhas, all heavy sins become light, light sins are extinguished, the three evil paths are cut off, and one is constantly born in the heavens and among humans, called non-retrogression. Reaching the immovable place, the final physical body is exhausted and enters the Dharmakaya, able to perform various transformations, liberating all sentient beings, fully equipped with the six Paramitas (Paramita) to make offerings to the Buddhas, purifying the Buddha lands and teaching sentient beings, standing in the ten Bhumis (Bhumi) with merits fulfilled, gradually attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), which is the initial entry into the Bodhisattva's meditation Dharma. When a practitioner seeks the path with a focused mind, one should always observe the timing and means; if one cannot obtain the timing and means, this should be a loss and not a benefit. Like trying to milk a cow before the calf is born, milk cannot be obtained because the timing is not right; if the calf is already born but one tries to milk the horn, milk cannot be obtained because there is no wisdom.
Chinese
如钻湿木求出火， 火不可得非时故； 若折干木以求火， 火不可得无智故。 得处知时量己行， 观心方便力多少； 宜应精进及不宜， 道相宜时及不宜。 若心调动不应勇， 如是勇过不得定； 譬如多薪炽大火， 大风来吹不肯灭。 若能以定自调心， 如是动息心得定； 譬如大火大风吹， 大水来浇无不灭。 若人心软复懈怠， 如是厌没不应行； 譬如少薪无焰火， 不得风吹便自灭。 若有精进勇猛心， 如是转健得道疾； 譬如小火多益薪， 风吹转炽无灭时。 若行放舍止调缩， 设复发舍失护法； 譬如病人宜将养， 若复放舍无得活。 若有舍想正等心， 宜时勤行得道疾； 譬如有人乘调象， 如意至凑无踬碍。 若多淫欲爱乱心， 是时不应行慈等； 淫人行慈益痴闷， 如人冷病服冷药。 淫人心乱观不净， 谛观不净心得定； 行法如是相应故， 如人冷病服热药。 若多瞋恚忿乱心， 是时不应观不净； 瞋人观恶增恚心， 如人热病服热药。 若人瞋怒行慈心， 行慈不舍瞋心灭； 行法如是相应故， 如人热病服冷药。 若多愚痴心闇浅， 不净行慈悲行法； 现代汉语译本 就像钻取潮湿的木头想要生火，因为时机不对，所以无法得到火；如果折断干燥的木头想要生火，因为没有智慧，所以也无法得到火。 要在适当的地方、适当的时机，衡量自己的能力去行动，观察自己的内心，了解方便法门的力量有多少；应该精进的时候就精进，不应该精进的时候就不要精进，修道的法门有适宜的时机和不适宜的时机。 如果内心躁动不安，就不应该勉强勇猛精进，像这样勉强勇猛反而无法入定；就像添加很多柴火使火势旺盛，但大风吹来却无法熄灭。 如果能够用禅定来调伏自己的内心，这样动与静都能掌握，内心就能安定；就像大火即使被大风吹，用水浇灌没有不熄灭的。 如果内心软弱又懈怠，这样就会沉溺而无法前进，不应该勉强修行；就像少量的柴火没有火焰，没有风吹自己就会熄灭。 如果具有精进勇猛的心，这样就能更加坚强，迅速得道；就像小火添加更多的柴火，被风吹反而更加旺盛，没有熄灭的时候。 如果修行时随意放纵、停止调伏收摄，即使发起修行也会失去护法；就像病人应该好好调养，如果随意放纵就无法存活。 如果具有舍弃的念头，保持正直平等的心，就应该及时勤奋修行，迅速得道；就像有人骑着调驯的大象，随心所欲地到达目的地，没有阻碍。 如果有很多淫欲，内心被爱欲扰乱，这个时候不应该修慈心等等；淫欲之人修慈心反而会更加痴迷昏沉，就像身患寒病的人服用寒凉的药物。 淫欲之人内心散乱，应该观想不净之物，认真观想不净之物，内心就能安定；修行佛法如果这样相应，就像身患寒病的人服用温热的药物。 如果有很多嗔恚，内心充满愤怒和混乱，这个时候不应该观想不净之物；嗔怒之人观想丑恶之物反而会增加嗔恚心，就像身患热病的人服用燥热的药物。 如果有人心怀嗔怒，就应该修习慈心，修习慈心而不舍弃，嗔怒之心就会熄灭；修行佛法如果这样相应，就像身患热病的人服用寒凉的药物。 如果非常愚痴，内心昏暗浅薄，不应该修不净观、慈悲观等等法门。