English
English version Abiding in the tranquility of the three karmas (body, speech, and mind), without disturbing others, without discussing good or bad, long or short, without slander or praise, this is called a righteous person (zhèng shì, upright person). Showing compassion to the poor and practicing generosity, without discrimination between friends and enemies, with an honest and upright heart, a gentle and harmonious appearance, away from all evil and falsehood, upholding truthful conduct, entertaining one's mind with the supreme Dharma, abiding in stillness, firmness, and equality, this is called a righteous person (zhèng shì, upright person). For all beings, destroying and eliminating all obstacles, being able to universally give one's life and wealth, without stinginess towards the supreme Dharma, seeing those beings without fortune or wisdom, eliminating all unwholesome dharmas for them, and then bestowing upon them the wonderful treasure of the Dharma—constantly giving treasures to the poor and suffering beings, giving medicine to the sick, giving peace and happiness to the fearful, becoming the master for those without refuge, saving those who have fallen into reincarnation, providing light for those in darkness and guiding them, showing the right path to those on the wrong path—constantly teaching all beings with the Dharma, without anger or resentment when seeing their faults, this is called a righteous person (zhèng shì, upright person). All Bodhisattvas should cultivate these practices, and then they will be able to abide in the Dharma corresponding to Samatha (shē mó tuō, calming, meditation), and be able to attain the all-knowing wisdom of the Buddha. Vajragarbha Bodhisattva (Xūkōngzàng Púsà, Akasagarbha Bodhisattva) said: 'Bodhisattvas regard all beings equally, practicing great compassion like the emptiness of space, without limit or measure; practicing great compassion, also immeasurable and boundless, just like that. Constantly generating joy, guarding one's senses (zhū gēn, eyes, ears, nose, tongue, body, mind), staying away from attachment to them, without laziness or weariness in the practice of the Six Paramitas (liù bō luó mì, Six Perfections, generosity, morality, patience, diligence, meditation, wisdom). Practicing generosity like the emptiness of space, without any hindrance; morality, patience, diligence, meditation, and wisdom are all like this, and the Bodhisattva will be able to attain the all-knowing wisdom of the Buddha.' Equal Mind Turning the Dharma Wheel Bodhisattva (Píngděngxīn Zhuǎnfǎlún Púsà) said: 'If a Bodhisattva practices the Bodhi path, one should not give rise to various forms and discriminating thoughts towards all dharmas, then one will not be troubled by demons, will always be loved by all Buddhas, and will always be protected by gods, dragons, and spirits, and the good roots one makes will be true and not lost. If a Bodhisattva gives rise to a mind with forms towards the Dharma and generates discriminating thoughts, then that is the realm of demons, being moved by demons, the Buddhas cannot accept, and the gods do not' --------------------------------------------------------------------------------
Chinese
能卫护。若坚固不动，无相、无分别者，是菩萨当转无上法轮普为一切。何以故？菩萨了诸法无起、无作故。菩萨虽起诸心，而无所著故，以无相心证佛菩提；乃至转妙法轮亦复如是。此即名为菩萨摩诃萨被精进铠，而能趣证佛一切智。” 了别一切句义大辩菩萨言：“诸正士当知，一切处是菩提。烦恼是菩提、诸所作是菩提，有为法是菩提、无为法是菩提，有漏法是菩提、无漏法是菩提，有着心是菩提、无著心是菩提，善根是菩提、不善根是菩提，世间法是菩提、出世间法是菩提，轮回法是菩提、涅盘界是菩提，虚妄是菩提、真实是菩提，蕴处界是菩提、地水火风空是菩提。菩萨摩诃萨了一切法自性空故，诸有所作皆无自性，于一切义如实了知。譬如虚空遍一切处；菩提之法亦复如是，遍一切处。若菩萨解了诸法，当具辩才，而得正智分别句义，即能趣证佛一切智。” 辩积菩萨言：“若菩萨智慧解脱、诸有所作皆不可取，心无相故，无所增减，不动、不摇。于一切语言如理而解，毁谤、称誉亦不能动。所有一切外道语言、一切如来语言，若内、若外，若隐、若显，皆悉平等，无有差别。知一切法皆归寂灭，心无所著，安固不动，如妙高山无动转相。若菩萨智慧解脱归寂灭心者，即能趣证佛一切智。” 现代汉语译本 能卫护。如果坚固不动，没有形象、没有分别，这样的菩萨就能转动无上法轮，普遍利益一切众生。为什么呢？因为菩萨明了诸法没有生起、没有造作的缘故。菩萨虽然生起各种心念，却没有执著，因为以无相的心证得佛的菩提；乃至转动微妙法轮也是这样。这就叫做菩萨摩诃萨披上精进的铠甲，能够趋向证得佛的一切智慧。 了别一切句义大辩菩萨（Liao Bie Yi Qie Ju Yi Da Bian Pusa，明了一切语句含义的大辩才菩萨）说：‘各位正士应当知道，一切处都是菩提（Bodhi，觉悟）。烦恼是菩提，一切所作所为是菩提，有为法是菩提，无为法是菩提，有漏法是菩提，无漏法是菩提，有着心是菩提，无著心是菩提，善根是菩提，不善根是菩提，世间法是菩提，出世间法是菩提，轮回法是菩提，涅盘界（Nirvana，寂灭）是菩提，虚妄是菩提，真实是菩提，蕴处界是菩提，地水火风空是菩提。菩萨摩诃萨明了一切法自性是空，所以一切所作所为都没有自性，对于一切义理如实了知。譬如虚空遍布一切处；菩提之法也是这样，遍布一切处。如果菩萨理解明了诸法，就具备辩才，得到正确的智慧来分辨语句含义，就能趋向证得佛的一切智慧。’ 辩积菩萨（Bian Ji Pusa，善于积累辩才的菩萨）说：‘如果菩萨以智慧解脱，一切所作所为都不可执取，因为心没有形象，所以没有增减，不动摇。对于一切语言如理如实地理解，毁谤和称赞也不能动摇他。所有一切外道的语言、一切如来的语言，无论是内在的还是外在的，无论是隐晦的还是明显的，都平等无差别。知道一切法都归于寂灭，心没有执著，安稳不动，像妙高山（Miao Gao Shan，须弥山）一样没有动摇的迹象。如果菩萨以智慧解脱而归于寂灭之心，就能趋向证得佛的一切智慧。’
English
English version It can protect. If one is firm and unmoving, without form or discrimination, that Bodhisattva can turn the unsurpassed Dharma wheel to benefit all beings universally. Why? Because the Bodhisattva understands that all dharmas have no arising and no creation. Although the Bodhisattva generates all kinds of thoughts, he has no attachment because he attains Buddha's Bodhi (Bodhi, enlightenment) with a mind free from form; even turning the wonderful Dharma wheel is the same. This is called a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great being Bodhisattva) being armored with diligence, and being able to approach and attain the Buddha's all-knowing wisdom. The Bodhisattva Liao Bie Yi Qie Ju Yi Da Bian (Liao Bie Yi Qie Ju Yi Da Bian, the Bodhisattva of Great Eloquence who understands all the meanings of sentences) said: 'All righteous ones should know that all places are Bodhi. Afflictions are Bodhi, all actions are Bodhi, conditioned dharmas are Bodhi, unconditioned dharmas are Bodhi, defiled dharmas are Bodhi, undefiled dharmas are Bodhi, a mind with attachment is Bodhi, a mind without attachment is Bodhi, wholesome roots are Bodhi, unwholesome roots are Bodhi, worldly dharmas are Bodhi, supramundane dharmas are Bodhi, the dharmas of Samsara (Samsara, cycle of rebirth) are Bodhi, the realm of Nirvana (Nirvana, cessation) is Bodhi, illusion is Bodhi, reality is Bodhi, the aggregates, entrances, and realms are Bodhi, earth, water, fire, wind, and space are Bodhi. Because the Bodhisattva-Mahasattva understands that the self-nature of all dharmas is empty, all actions have no self-nature, and he knows all meanings as they truly are. Just as space pervades all places; the Dharma of Bodhi is also like that, pervading all places. If a Bodhisattva understands all dharmas, he will possess eloquence and obtain correct wisdom to distinguish the meanings of sentences, and he will be able to approach and attain the Buddha's all-knowing wisdom.' The Bodhisattva Bian Ji (Bian Ji, the Bodhisattva who accumulates eloquence) said: 'If a Bodhisattva is liberated by wisdom, all actions are unattainable, because the mind has no form, so there is no increase or decrease, unmoving and unshakable. He understands all languages reasonably and truthfully, and neither slander nor praise can move him. All languages of external paths, all languages of the Tathagata (Tathagata, thus-gone one), whether internal or external, whether hidden or manifest, are all equal, without any difference. Knowing that all dharmas return to quiescence, the mind has no attachment, is secure and unmoving, like Mount Miao Gao (Miao Gao Shan, Mount Sumeru) without any sign of shaking. If a Bodhisattva is liberated by wisdom and returns to a mind of quiescence, he will be able to approach and attain the Buddha's all-knowing wisdom.' --------------------------------------------------------------------------------
Chinese
海意菩萨言：“菩萨大智慧海万法所归，平等一味。菩萨多闻，总持诸法之性一味无异。了知诸法本真自性非无所有，从缘生法即真实义，种种善根之所从生。应知是法不增、不减，本末之性福利无尽，究竟寂灭，非断、非常，自如实知。复于众生起无量心，无忘、无失，常生尊重而为显说，平等宣示不共之法，广为众生种诸善根。是菩萨即能被精进铠，趣证佛一切智。” 妙高王菩萨言：“诸正士应知：佛一切智未易可知，难可度量，岂能趣证？所以者何？若诸菩萨超过一切世间众生心行、超过一切世间众生见闻、乃至信乐知识悉能超过世间众生者，而能于布施、持戒、忍辱、精进、禅定、智慧所有福聚逾于须弥者，是菩萨即能趣证佛一切智。” 爱见菩萨言：“菩萨摩诃萨于六尘境观无所观，乃至缘无所缘。何以故？若色、若心，本性清净故。色清净故，眼无所观；声清净故，耳无所闻；香清净故，鼻无所嗅；味清净故，舌无所了；触清净故，身无所觉；法清净故，意无所缘。所以者何？诸根清净，自性空故。无自、无他，无爱、无厌，自性平等。观诸众生无有高下，悉皆平等。于诸佛法起决定心，不生疑惑。乐法无厌，得已还施，施无悔吝，渐能圆满一切佛法。是菩萨摩诃萨若如是者，即 现代汉语译本 海意菩萨说：‘菩萨的广大智慧犹如海洋，万法最终都归于此，呈现出平等而无分别的唯一味道。菩萨广博闻达，总能把握诸法本性的唯一味道，没有差异。他们了知诸法原本的真实自性并非空无一物，而是从因缘和合而生，这便是真实的意义，也是种种善根生长的根源。应当明白，这种法不增不减，其根本和末梢的性质都具有无尽的利益，最终归于寂灭，既非断灭也非恒常，而是自然如实地被认知。菩萨对众生生起无量的慈悲心，不会遗忘或缺失，常常以尊重之心为他们显明解说，平等地宣示不与世俗共通的佛法，广泛地为众生种下各种善根。这样的菩萨就能披上精进的铠甲，趋向证得佛的一切智慧。’ 妙高王菩萨说：‘各位正士应当知道，佛的一切智慧难以知晓，难以衡量，怎么能够轻易地趋向证得呢？这是什么原因呢？如果各位菩萨能够超越一切世间众生的心行，超越一切世间众生的见闻，乃至他们的信乐和知识，都能够超越世间众生，并且在布施、持戒、忍辱、精进、禅定、智慧等方面所积累的福德超过须弥山（Sumeru，佛教宇宙观中的山王），这样的菩萨才能趋向证得佛的一切智慧。’ 爱见菩萨说：‘菩萨摩诃萨在六尘（six sense objects，色、声、香、味、触、法）境界中，观照到没有什么是可以被观照的，乃至因缘也没有什么是可以被攀缘的。为什么呢？因为无论是色还是心，其本性都是清净的。因为色的清净，所以眼睛没有什么是可以观照的；因为声音的清净，所以耳朵没有什么是可以听闻的；因为香的清净，所以鼻子没有什么是可以嗅闻的；因为味道的清净，所以舌头没有什么是可以了知的；因为触的清净，所以身体没有什么是可以感觉的；因为法的清净，所以意念没有什么是可以攀缘的。这是什么原因呢？因为诸根清净，其自性本空。没有自我，没有他者，没有爱，没有厌恶，自性平等。观照一切众生没有高下之分，全部都是平等的。对于诸佛的教法生起坚定的信心，不产生疑惑。喜爱佛法没有厌倦，得到之后还会布施出去，布施之后没有后悔吝惜，逐渐能够圆满一切佛法。这样的菩萨摩诃萨如果能够做到这样，就…’
English
English version Haiyi Bodhisattva (Ocean of Meaning Bodhisattva) said: 'The Bodhisattva's great wisdom is like an ocean, to which all dharmas ultimately return, possessing a single, equal, and undifferentiated taste. Bodhisattvas are widely learned, holding the nature of all dharmas in a single taste, without difference. They understand that the original true nature of all dharmas is not non-existent, but arises from conditions, which is the true meaning and the source from which all kinds of good roots grow. It should be known that this dharma neither increases nor decreases, its fundamental and derivative nature has endless benefits, ultimately leading to stillness and extinction, neither annihilation nor permanence, but is known as it truly is. Furthermore, they generate immeasurable compassion towards sentient beings, without forgetting or losing it, always giving rise to respect and explaining it for them, equally proclaiming the uncommon dharma, and widely planting all kinds of good roots for sentient beings. Such a Bodhisattva can put on the armor of diligence and strive to realize the Buddha's omniscience.' Miaogao Wang Bodhisattva (Wonderful High King Bodhisattva) said: 'All righteous ones should know that the Buddha's omniscience is not easily knowable, difficult to measure, how can it be easily attained? Why is that? If all Bodhisattvas surpass the minds and actions of all sentient beings in the world, surpass the seeing and hearing of all sentient beings in the world, and even their faith, joy, and knowledge can surpass sentient beings in the world, and if the accumulation of blessings from their giving, upholding precepts, patience, diligence, meditation, and wisdom exceeds Mount Sumeru (Sumeru, the king of mountains in the Buddhist cosmology), then such a Bodhisattva can attain the Buddha's omniscience.' Aijian Bodhisattva (Love and View Bodhisattva) said: 'Bodhisattva Mahasattvas, in the realm of the six sense objects (six sense objects, form, sound, smell, taste, touch, and dharma), observe that there is nothing to be observed, and even conditions have nothing to be conditioned upon. Why is that? Because whether it is form or mind, its inherent nature is pure. Because of the purity of form, the eye has nothing to observe; because of the purity of sound, the ear has nothing to hear; because of the purity of smell, the nose has nothing to smell; because of the purity of taste, the tongue has nothing to know; because of the purity of touch, the body has nothing to feel; because of the purity of dharma, the mind has nothing to condition upon. Why is that? Because the sense organs are pure, their self-nature is empty. There is no self, no other, no love, no aversion, the self-nature is equal. They observe that all sentient beings have no high or low distinctions, all are equal. They generate a firm faith in the Buddhas' teachings, without doubt. They delight in the Dharma without weariness, and after obtaining it, they give it away, giving without regret or stinginess, gradually able to perfect all the Buddhadharmas. If such a Bodhisattva Mahasattva is like this, then...' -------------------------------------------------------------------------------- 能趣证佛一切智。”