English
English version The mind of differentiation arises from the realm of objects. The eye sees forms (rupa, referring to all visible things), the ear hears sounds (shabda, referring to all audible things), the nose smells various fragrances (gandha, referring to all scents), the tongue tastes various flavors (rasa, referring to all tastes), the body feels various tactile sensations (sparsha, referring to all perceptible contacts), and the mind cognizes various dharma-dusts (dharmadhatu, referring to the objects of consciousness). These six roots (eye, ear, nose, tongue, body, and mind) each encounter their respective realms of objects (rupa, shabda, gandha, rasa, sparsha, and dharmadhatu), and upon these realms of objects, they generate deluded thoughts and attachments, thus giving rise to love and defilement, and creating all kinds of karma (karma, referring to actions). When the force of karma matures, one will bear the consequences, falling into the ocean of suffering, and enduring great torment in the cycle of birth and death, like a revolving wheel of fire without rest. The Tathagata (Tathagata, one of the titles of the Buddha) with great compassion, pities all beings, establishes various expedient methods, and expounds the Samatha (Samatha, calming), Samapatti (Samapatti, attainment), Dhyana (Dhyana, meditation) calming and insight meditation methods, enabling them to gather their minds, gradually cultivate, realize the fruit of Buddhahood, and avoid these evil paths. 'Good men! All Acaryas (Acarya, teachers), for all sentient beings in the world, who desire to seek Bodhi (Bodhi, enlightenment), should use a true heart and walk straight on the right path; if the mind is filled with desire, is flattering, false, and untrue, this is walking on a wrong path, hoping to seek Bodhi, there is no such principle.' 'Good men! If all sentient beings, with minds practicing good deeds, remove those deluded thoughts, without any discriminations, understand the empty and tranquil nature of all dharmas, without attachment to emptiness, without attachment to vows, without arising deluded views, without views of self-nature, without views of form, without views of Buddha, without views of Bodhi, constantly practice right views, plant all kinds of good roots, and fulfill the vows of Bodhi, such a person's body is like a priceless treasure. Even the Buddhas of the past, future, and present three times, all practice this path and attain Bodhi, this is called liberation (Moksha, liberation from afflictions). Exhausting all doubts, without a discriminating mind, using pure speech to expound the true Dharma; attaining all wisdom, manifesting the natural appearance, manifesting the true appearance that is neither with nor without words, expounding the appearance of the Bodhi mind, expounding generosity because there is no greed, expounding precepts because there are no defilements, expounding patience because there is no hatred in the heart, expounding diligence because there is no laziness, expounding meditation because one abides in tranquility, expounding wisdom because one is good at discerning and choosing. In this way, each expounds the Samatha (Samatha, calming), Samapatti (Samapatti, attainment), Dhyana (Dhyana, meditation) methods, with hundreds of thousands of kotis nayutas (kotis nayutas, ancient Indian numerical units, representing extremely large numbers) of paths, extremely profound and incomparable. Various sentient beings such as animals and those in hell, hearing the sound of the Dharma, all depart from the evil realms, and understand the liberation of emptiness, signlessness, and wishlessness. In this way, respectfully making offerings, with the three karmas of body, speech, and mind purified, respecting’ --------------------------------------------------------------------------------
Chinese
功德，得心安乐犹如平地，一切声闻缘觉菩萨摩诃萨，昼夜恭敬甚深解脱最上第一。” 世尊如是说已，师子游戏菩萨摩诃萨，赞叹欢喜，深生领解。 尔时世尊。而说偈言： “汝与世间， 一切众生， 心无有二， 了诸法空， 而得菩提。 离贪嗔痴， 无令更作， 自性清净， 虚妄不生， 平等一心， 无有散乱。 求法有情， 当如是会， 观想幻梦， 了知不实， 趣佛菩提， 定知不远。 得如是道， 得而无得， 明而无明， 惟契如来。 智慧明了， 如是而知， 世间第一， 名大丈夫， 人皆敬仰。 始自回心， 亲近善友， 瞻仰承事， 无有懈怠。 渐渐增进， 了法性空， 勤修诸行， 更无退转， 生于胜处， 获得菩提。 禅定现前， 湛然不动， 亦不持戒， 亦不分别， 有戒无戒， 体性一故。 得菩提已， 心入佛乘， 安住法性， 体如虚空， 无有挂碍， 演说正法， 度诸有情， 平等一心， 与佛无异。 复有比丘， 贪着放逸， 不学圣道， 身心散乱， 一如狂人， 又似巫神， 昼夜常作， 三毒重罪。 愚 现代汉语译本 ‘功德，能使内心安宁快乐，就像走在平地上一样。一切声闻（Śrāvaka，听闻佛法而修行的弟子）、缘觉（Pratyekabuddha，靠自己领悟佛法而得解脱者）、菩萨摩诃萨（Bodhisattva-mahāsattva，发大心的菩萨）都日夜恭敬这甚深解脱，认为它是最上第一的。’ 世尊这样说完，师子游戏菩萨摩诃萨（Siṃhavikrīḍita Bodhisattva-mahāsattva）赞叹欢喜，内心深深领悟。 这时，世尊用偈语说道： ‘你与世间一切众生， 心中没有分别。 了悟诸法皆空， 从而证得菩提（bodhi，觉悟）。 远离贪婪、嗔恨、愚痴， 不再造作恶业。 自性本来清净， 虚妄念头不会产生。 平等一心对待一切， 心中没有散乱。 寻求佛法的有情众生， 应当这样领会。 观想世间如幻如梦， 了知一切皆不真实。 趋向佛的菩提， 必定知道不远了。 得到这样的道理， 得到却好像没有得到， 明白却好像没有明白， 这才能真正契合如来（Tathāgata，佛的称号之一）。 智慧明亮清晰， 像这样去认识， 就是世间第一， 堪称大丈夫， 人们都敬仰他。 从最初发心开始， 就亲近善友， 瞻仰侍奉他们， 没有丝毫懈怠。 渐渐地增长进步， 了悟法性本空， 勤奋地修习各种善行， 不再有任何退转。 往生到殊胜的地方， 最终获得菩提。 禅定功夫现前， 内心清澈寂静不动摇， 也不执着于持戒， 也不分别， 有没有持戒， 因为它们的体性本就是一。 证得菩提之后， 心进入佛的境界， 安住在法性之中， 身体如同虚空一般， 没有任何牵挂障碍。 演说正法， 度化一切有情众生， 平等一心对待一切， 与佛没有什么差别。 还有些比丘（bhikṣu，出家修行的男子）， 贪图享乐放纵自己， 不学习圣贤之道， 身心散乱无章， 就像个疯癫之人， 又像个巫师神汉， 日夜不停地造作， 贪嗔痴这三种深重罪业。 愚昧无知’
English
English version ‘Merit brings peace and happiness to the mind, like walking on level ground. All Śrāvakas (disciples who practice by hearing the Buddha's teachings), Pratyekabuddhas (those who attain liberation by their own understanding), and Bodhisattva-mahāsattvas (great-hearted Bodhisattvas) respectfully venerate this profound liberation day and night, considering it the highest and foremost.’ After the World Honored One spoke these words, Siṃhavikrīḍita Bodhisattva-mahāsattva praised with joy and deeply understood. At that time, the World Honored One spoke in verse, saying: ‘You and all beings in the world, Have no duality in your hearts. Understanding that all dharmas are empty, Thus attaining bodhi (enlightenment). Free from greed, hatred, and delusion, Ceasing to create further karma. Your nature is inherently pure, False thoughts do not arise. Treating all with equanimity, Without any distraction in mind. Sentient beings seeking the Dharma, Should understand in this way. Contemplate the world as illusion and dream, Knowing all is unreal. Approaching the bodhi of the Buddha, Surely know it is not far. Attaining such a path, Attaining as if not attaining, Understanding as if not understanding, Only then truly accord with the Tathāgata (one of the titles of the Buddha). With clear and bright wisdom, Knowing in this way, Is the foremost in the world, Deserving of the name ‘Great Being’, Revered by all. From the initial aspiration, Draw near to good friends, Respectfully attend to them, Without any懈怠 (negligence). Gradually increasing and progressing, Understanding the emptiness of Dharma nature, Diligently cultivating all virtuous practices, Never regressing. Born in auspicious places, Ultimately attaining bodhi. Samadhi (meditative absorption) manifests, The mind is clear, still, and unmoving, Neither clinging to precepts, Nor distinguishing, Between having precepts and not having precepts, For their essence is one. Having attained bodhi, The mind enters the Buddha's realm, Abiding in the nature of Dharma, The body is like empty space, Without any hindrance or obstruction. Expounding the true Dharma, Liberating all sentient beings, Treating all with equanimity, No different from the Buddha. Furthermore, there are bhikṣus (ordained monks), Attached to pleasure and indulgence, Not learning the path of the sages, Body and mind scattered, Like a madman, Or like a shaman, Constantly creating day and night, The three poisons (greed, hatred, delusion) and heavy sins. Ignorant’
Chinese
夫凶恶， 性难调伏， 至极痴人， 终无利益。 亲近恶友， 耽恋五欲， 迷惑女人， 未曾暂舍。 彼人一心， 造破戒罪， 愚痴不觉， 毁尽尸罗。 破戒人中， 斯为第一， 于诸善道， 无毫发许。 力行阐提， 忿恨憍傲， 造罪毕已， 当受苦报。 于诸善法， 心不好乐， 闻音乐声， 欢喜踊跃， 心恋不舍。 朋习恶人， 身语不善， 随顺贪瞋， 共相娱乐， 渐渐游行， 至一聚落。 彼聚落中， 人多修善。 闻诵佛声， 不生敬仰， 唯寻恶友， 共造欲乐， 堕恶趣中， 失菩提路。 若阿阇梨， 比丘知识， 作诸功德， 求大乘行， 闻小法音， 不乐亲近。 常行忍辱， 无憍慢心， 远访法师， 精求妙法， 持陀罗尼， 秘密章句， 书写经卷， 无数百千， 智慧发明， 欢喜踊跃。 如是之人， 得佛功德， 与佛无异， 经俱胝劫， 更无退转， 安住佛道， 湛然不动。” 尔时，师子游戏菩萨摩诃萨白佛言：“世尊！我等今者，闻佛所说甚深妙法，得未曾有，心生欢喜，瞻睹威光遵仰慈诲，誓勤熏习，无敢懈怠，有 现代汉语译本 凶恶之人，天性难以调伏，是极其愚痴的人，最终不会有任何利益。 亲近恶友，沉溺于五欲（色、声、香、味、触），迷恋女色，从未曾暂时舍弃。 这些人一心一意，造作违犯戒律的罪业，愚痴而不自觉，毁坏殆尽戒律（尸罗）。 在破戒的人当中，这种人是最严重的，对于各种善行，没有丝毫的兴趣。 极力去做断善根之事（阐提），充满愤怒、怨恨和骄傲，造作罪业完毕之后，应当承受痛苦的果报。 对于各种善法，内心不喜好，听到音乐的声音，就欢喜雀跃，内心贪恋不舍。 与恶人结交，身语行为都不善良，顺从贪欲和嗔恨，共同寻欢作乐，渐渐地聚集到一起，形成一个村落。 在这个村落中，多数人修习善行。听到诵念佛经的声音，不生起敬仰之心，只寻找恶友，共同造作欲乐，堕落到恶道之中，失去通往菩提（觉悟）的道路。 如果阿阇梨（导师），比丘（出家男子）和善知识，做各种功德，寻求大乘佛法，听到小乘佛法，不乐意亲近。 常常奉行忍辱，没有骄慢之心，远道拜访法师，精进寻求微妙的佛法，持诵陀罗尼（咒语），秘密的章句，书写经卷，数量无数百千，智慧得到启发，欢喜雀跃。 像这样的人，得到佛的功德，与佛没有差别，经历无数劫，也不会退转，安住在佛道上，清净不动。 这时，师子游戏菩萨摩诃萨（菩萨名，意为具有如狮子般威猛力量，游戏于诸法之中的大菩萨）对佛说：‘世尊！我们今天，听闻佛所说的甚深微妙之法，得到前所未有的体验，内心生起欢喜，瞻仰佛的威光，遵循佛的慈悲教诲，发誓勤奋熏习，不敢懈怠。’
English
English version The cruel and wicked are by nature difficult to tame, extremely foolish, and ultimately without benefit. They associate with evil friends, indulge in the five desires (form, sound, smell, taste, and touch), are infatuated with women, and never abandon these things even for a moment. These people single-mindedly create transgressions against the precepts, foolishly unaware, destroying all morality (Śīla). Among those who break the precepts, they are the worst, having no interest whatsoever in any good deeds. They vigorously engage in actions that cut off roots of goodness (Icchantika), full of anger, resentment, and arrogance, and after committing sins, they shall receive painful retribution. They have no delight in any good dharmas, but rejoice and leap with joy at the sound of music, clinging to it without letting go. They befriend evil people, their actions of body and speech are unwholesome, they follow greed and hatred, and together they seek pleasure, gradually gathering together to form a village. In that village, most people practice good deeds. Upon hearing the sound of reciting Buddhist scriptures, they do not generate reverence, but only seek out evil friends to create sensual pleasures together, falling into evil realms, losing the path to Bodhi (enlightenment). If an Ācārya (teacher), a Bhikṣu (ordained male monastic), or a virtuous friend performs various meritorious deeds, seeks the Mahāyāna path, and hears the teachings of the Small Vehicle, they are unwilling to associate with them. They constantly practice patience, without arrogance, travel far to visit Dharma masters, diligently seek the wonderful Dharma, uphold Dhāraṇīs (mantras), secret verses, write scriptures, in countless hundreds and thousands, their wisdom is awakened, and they rejoice with joy. Such people obtain the merits of the Buddha, are no different from the Buddha, and after countless kalpas, they will never regress, abiding steadfastly on the Buddha's path, serene and unmoving. At that time, the Lion's Game Bodhisattva Mahāsattva (a Bodhisattva who possesses the power and fearlessness of a lion, playfully engaging in all dharmas) said to the Buddha: 'World Honored One! Today, we have heard the profound and wonderful Dharma spoken by the Buddha, gaining unprecedented experience, our hearts filled with joy, beholding the Buddha's majestic light, following the Buddha's compassionate teachings, vowing to diligently cultivate, daring not to be lazy.' -------------------------------------------------------------------------------- 乐法者随为开说。”