English
English version The arising of dwelling places has no birth and death, just as faults within the Three Realms are difficult to avoid. You should understand it this way. Ananda (one of the ten principal disciples of the Buddha)! Because the four kinds of birth and death (birth, old age, sickness, and death) have not yet been extinguished, the three kinds of mind-born bodies (referring to the intermediate state body, etc.) do not have the fruits of the four Paramitas (Paramita, perfection) of permanence, bliss, self, and purity. Only the Dharma body of the Buddha is permanent, blissful, self, and pure Paramita. You should know this. 'Ananda! The Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) Dharma body, the great purity Paramita, should be known to have two aspects: self-nature purity is its common characteristic, and stainless purity is its distinct characteristic. The great self Paramita should be known to have two aspects: being far away from all heretical attachments of external paths, surpassing the false view of clinging to self; being far away from the erroneous attachments of the Two Vehicles (Sravakayana and Pratyekabuddhayana), surpassing the false view of clinging to no-self. The great bliss Paramita should be known to have two aspects: cutting off the root of suffering and its accumulation, dissolving the bonds of habitual tendencies, one can then attain the extinction of all suffering; because the mind-born aggregates (five skandhas) are completely eradicated. The great permanence Paramita should be known to have two aspects: neither diminishing the impermanent phenomena (all conditioned dharmas), surpassing the view of annihilation; nor increasing the permanent Nirvana (Nirvana, cessation), surpassing the view of permanence (clinging to eternal unchanging). If one clings to the impermanence of phenomena, this is called the view of annihilation; if one clings to the permanence of Nirvana, this is called the view of permanence. Curing the four obscurations and reversing the four inversions, permanence, bliss, self, and purity are its true fruits.' 'Ananda! What are the beneficial matters of Bodhi (Bodhi, enlightenment)? There are two matters: one is non-discriminating wisdom, and the other is post-non-discriminating wisdom. These two kinds of wisdom have two matters: one is to accomplish self-benefit, and the other is to accomplish benefiting others. What is self-benefit? Perfecting the liberated body, holding the pure Dharma body, extinguishing the afflictive obscurations and the obscurations to omniscience, this is called self-benefit; non-discriminating wisdom can accomplish this Dharma. What is benefiting others? From post-non-discriminating wisdom, until the end of the cycle of birth and death, without deliberation, manifesting the two bodies (Dharma body and manifestation body), expounding the Dharma endlessly, without interruption, without limit, in order to liberate from birth and death and the suffering of the three evil paths (hell, hungry ghosts, animals), in order to establish all beings, placing them on the good path, dwelling in the realm of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), this is called benefiting others. Furthermore, self-benefit is inseparable from three qualities: one is non-leaking, two is all-pervading, and three is unconditioned. Furthermore, benefiting others is inseparable from four qualities, rescuing beings from falling into four places: one --------------------------------------------------------------------------------
Chinese
者妄见痴迷疑惑、二者苦道恶道堕道、三者以嫉妒心以怨结心破坏正教、四者以下劣心贪乐小乘。阿难！兴此二事自利利他，是菩提事。 “阿难！何者名菩提相应法？无上菩提是真实相，十九种法与其相应：一者不可思量、二者微细、三者真实、四者道理甚深、五者不可见、六者难通达、七者常、八者在、九者寂、十者恒、十一清凉、十二遍满、十三无分别、十四无著、十五无碍、十六随顺、十七不可执、十八大净、十九澄清，此十九法与无上菩提恒不相离，故名菩提相应之法。 “阿难！何者是菩提行处？三种道理显现三身：一者甚深道理、二者广大道理、三者万德道理。阿难！第一身者，与五种相、五种功德相应。何者五种相？一者无为、二者不相离、三者离二边、四者脱一切障、五者自性清净。何者五种功德？一者不可量、二者不可数、三者难思、四者不共、五者究竟清净。第二身者，法身净流之所显现，一切无量如来功德，摩诃般若大悲为体，与五种功德相应：一者无分别相、二者无功用心、三者称众生意作利益、四者与法身不相离、五者恒遍一时不舍众生。第三身者，般若大悲净流所显，色种为体，与四分功德相应：一者三十二相、二者八十种好、三者威德、四者力，能于诸众生根欲性行相 现代汉语译本： ‘这些人妄见、痴迷、疑惑；第二种是苦道、恶道、堕道；第三种是以嫉妒心、以怨恨心破坏正教；第四种是以低劣的心贪恋小乘。阿难（Ananda）！兴起这两种事情，既能自利又能利他，这就是菩提（Bodhi）之事。’ ‘阿难（Ananda）！什么叫做与菩提（Bodhi）相应的法？无上菩提（Bodhi）是真实之相，有十九种法与它相应：第一是不可思量、第二是微细、第三是真实、第四是道理甚深、第五是不可见、第六是难以通达、第七是常、第八是在、第九是寂、第十是恒、第十一是清凉、第十二是遍满、第十三是无分别、第十四是无著、第十五是无碍、第十六是随顺、第十七是不可执、第十八是大净、第十九是澄清，这十九种法与无上菩提（Bodhi）恒常不相分离，所以叫做与菩提（Bodhi）相应的法。’ ‘阿难（Ananda）！什么是菩提（Bodhi）的行处？三种道理显现三种身：第一是甚深道理、第二是广大道理、第三是万德道理。阿难（Ananda）！第一身，与五种相、五种功德相应。哪五种相？第一是无为、第二是不相离、第三是离二边、第四是脱一切障、第五是自性清净。哪五种功德？第一是不可量、第二是不可数、第三是难思、第四是不共、第五是究竟清净。第二身，是法身净流所显现，一切无量如来功德，以摩诃般若（Mahaprajna）大悲为体，与五种功德相应：第一是无分别相、第二是无功用心、第三是称众生意作利益、第四是与法身不相离、第五是恒遍一时不舍众生。第三身，是般若（Prajna）大悲净流所显现，以色种为体，与四分功德相应：第一是三十二相、第二是八十种好、第三是威德、第四是力，能于诸众生根欲性行相’
English
English version: 'These people have deluded views, are infatuated, and have doubts; the second are the paths of suffering, evil paths, and fallen paths; the third destroy the true teachings with jealousy and resentment; the fourth are attached to the Hinayana (Small Vehicle) with an inferior mind. Ananda! Engaging in these two things benefits both oneself and others; this is the work of Bodhi (Enlightenment).' 'Ananda! What is called the Dharma (Law) corresponding to Bodhi (Enlightenment)? Supreme Bodhi (Enlightenment) is the true aspect, and nineteen Dharmas (Laws) correspond to it: first, it is immeasurable; second, it is subtle; third, it is true; fourth, its principle is profound; fifth, it is invisible; sixth, it is difficult to understand; seventh, it is constant; eighth, it exists; ninth, it is tranquil; tenth, it is eternal; eleventh, it is cool; twelfth, it is all-pervading; thirteenth, it is without discrimination; fourteenth, it is without attachment; fifteenth, it is unobstructed; sixteenth, it is compliant; seventeenth, it is ungraspable; eighteenth, it is greatly pure; nineteenth, it is clear. These nineteen Dharmas (Laws) are constantly inseparable from Supreme Bodhi (Enlightenment), therefore they are called the Dharmas (Laws) corresponding to Bodhi (Enlightenment).' 'Ananda! What is the place of practice for Bodhi (Enlightenment)? Three principles manifest the three bodies: first, the principle of profound depth; second, the principle of vastness; third, the principle of myriad virtues. Ananda! The first body corresponds to five aspects and five merits. What are the five aspects? First, it is unconditioned; second, it is inseparable; third, it is free from the two extremes; fourth, it is liberated from all obstacles; fifth, it is pure in its self-nature. What are the five merits? First, it is immeasurable; second, it is uncountable; third, it is difficult to conceive; fourth, it is unique; fifth, it is ultimately pure. The second body is manifested by the pure flow of the Dharmakaya (Dharma Body), with all the immeasurable merits of the Tathagatas (Thus Come Ones), and with Mahaprajna (Great Wisdom) and great compassion as its essence, corresponding to five merits: first, it is without discriminatory aspects; second, it is without deliberate effort; third, it accords with the intentions of sentient beings and creates benefits; fourth, it is inseparable from the Dharmakaya (Dharma Body); fifth, it is constantly pervasive and does not abandon sentient beings. The third body is manifested by the pure flow of Prajna (Wisdom) and great compassion, with the aggregate of form as its essence, corresponding to four aspects of merit: first, the thirty-two marks; second, the eighty minor marks; third, majesty and virtue; fourth, power, capable of understanding the roots, desires, nature, and conduct of all sentient beings.' --------------------------------------------------------------------------------
Chinese
摄相应，于秽佛土示现种种本生之事，或复示现升兜率天，或复示现从彼天下，或复示现降神母胎，或现初生出胎，或现俱摩罗位，或现受学十八明处，或现诸戏游于后园，或现出家或现苦行，或诣道场或成佛道，或波罗捺转妙法轮，或坚固林般涅槃那，示现如是种种之事，乃至尽于生死后际。阿难！无上菩提摄三身尽，是故名为菩提行处。 “阿难！何者无上菩提常住法？而此常住有二种法为作因缘：一者不生不灭、二者无穷无尽，是名菩提常住法。 “阿难！何者是无上菩提不共相？不共有二种：一者不可知，若诸凡夫声闻缘觉不能通达，非其境界；二者不可得，除佛一人余无得者。是不共法有五种：一者如如理甚深故、二者自在不可动故、三者清净无漏界所摄故、四者一切所知处无碍故、五者为众生利益事圆满故，是名菩提不共相。 “阿难！何者是无上菩提不可思惟？有六种因故不可思惟：一者过语言境界、二者第一义谛所摄、三者已过觉观分别思惟、四者譬类所不能得、五者于一切法最上品故、六者生死涅槃处不可安立故，是名无上菩提不可思惟。 “阿难！云何如来为无上菩提不可思议？阿难！一切如来住无上菩提处，有五种因缘不可思议。何者为五？一者自性、二者处、三者 现代汉语译本： 摄相应，在不清净的佛土中示现种种本生之事，或者示现上升到兜率天（Tushita Heaven，佛教的欲界第四天），或者示现从兜率天下降，或者示现降生到神母的胎中，或者示现初生出胎，或者示现童年时期（俱摩罗位），或者示现学习十八明处（十八种学问），或者示现在后园嬉戏游玩，或者示现出家，或者示现苦行，或者前往菩提道场，或者成就佛道，或者在波罗捺（Varanasi，古印度城市，释迦牟尼初转法轮之地）转妙法轮，或者在坚固林（Sal grove，释迦牟尼涅槃之地）般涅槃那（Parinirvana，佛教术语，指佛或阿罗汉的最终涅槃），示现如此种种的事情，乃至穷尽生死轮回的最后阶段。阿难（Ananda，释迦牟尼的十大弟子之一）！无上菩提包含三身（Trikaya，佛的三种化身），所以称为菩提行处。 ‘阿难！什么是无上菩提的常住法？而这常住法有两种法作为因缘：一是‘不生不灭’，二是‘无穷无尽’，这称为菩提的常住法。’ ‘阿难！什么是无上菩提的不共相？不共有两种：一是‘不可知’，凡夫、声闻（Sravaka，听闻佛陀教诲而证悟的弟子）、缘觉（Pratyekabuddha，靠自己力量觉悟的修行者）都不能通达，不是他们的境界；二是‘不可得’，除了佛之外，没有人能够获得。这不共法有五种：一是如如理（Tathata，真如的道理）甚深，二是自在不可动摇，三是清净无漏界所包含，四是对一切所知之处都没有障碍，五是为了众生的利益而圆满，这称为菩提的不共相。’ ‘阿难！什么是无上菩提的不可思议？有六种原因导致不可思议：一是超过语言的境界，二是第一义谛（Paramartha-satya，佛教的最高真理）所包含，三是已经超越了觉观分别思惟，四是不能用譬喻来比拟，五是在一切法中最为上品，六是在生死涅槃之处都不能安立，这称为无上菩提的不可思议。’ ‘阿难！如来如何成为无上菩提的不可思议？阿难！一切如来住在无上菩提之处，有五种因缘导致不可思议。哪五种呢？一是自性，二是处所，三是