English
English version: 'When executing criminals, one should not watch, but should avoid the place. Even if one cannot avoid it, one should arouse great compassion and make a vow: 'When I become a Buddha, may my Buddha-land have food and drink that arise naturally, without these evil causes and conditions!' Someone asked: 'In the past, why did the king's wife not give incense to the butcher's wife?' This is because in the cycle of birth and death, good and evil causes and conditions are intertwined. Either evil becomes the cause of blessings, or blessings become the cause of evil. The meeting of sin and blessing is like planting two different fruit trees. Thoughts arise in the mind, like sowing seeds. Once there are roots, one will receive the corresponding karmic retribution in the future. This butcher's wife is an example of evil transforming into blessings. Later encounters often bring excessive desires, becoming the root of suffering, so she was not given incense. 'There are five kinds of causes and conditions between father and son, husband and wife, brothers, family, relatives, and servants. What are the five? First, enemies; second, creditors; third, debtors; fourth, original vows; and fifth, true friends. What are enemies? When fathers and sons, husbands and wives, brothers, relatives, friends, and servants kill each other, these are enemies. What are creditors? When parents accumulate wealth and children squander it, these are creditors. What are debtors? When children work hard to earn money and support their parents, these are debtors. What are original vows? In past lives, vows were made to have a harmonious family, with joyful good intentions, respecting and obeying each other, these are original vows. What are true friends? In past lives, due to the causes and conditions of the Dharma, they helped each other. Later encounters allow them to understand the Dharma, practice diligently, and have shared aspirations, these are true friends.' 'In the past, Ananda (one of the ten great disciples of the Buddha) said that the family of Bin Di had five kinds of blessed causes and conditions. What are the five? First, timeliness; second, bodily instruction; third, verbal instruction; fourth, one flavor; and fifth, harmony. What is timeliness? Not missing the proper respect during the six periods of day and night, this is timeliness. What is bodily instruction? When the elder gets up, everyone in the household follows, this is bodily instruction. What is verbal instruction? When the elder wants to do good deeds and create blessings, he first tells the family, and everyone follows his instructions, this is verbal instruction. What is one flavor? Equal in clothing and food, treating servants --------------------------------------------------------------------------------
Chinese
亦然，是谓一味。何谓和顺？上下相从，不相违戾，是谓和顺。以是五福，家中奴婢、牛马六畜、蜎飞蠕动死皆生天。其有人家，宿止经历，飞鸟走兽，过其居屋者，死皆亦生天。用长者家，合门之内，能言之属，口诵法者，经声不绝，其有闻音入耳中者，无不欢喜，心则是本，是故生天，亦是长者本愿所致。从无数劫来，口言笃信，不欺慢人，不与诸恶，共作因缘，功德纯淑大，僧那力故使其然。天地境界，遭三灾时，其中所有一切皆尽，不及彼界。大劫尽时，一佛境界，其中凡有百亿须弥山，百亿铁围山，一切皆尽，不及彼佛国也。如是十方诸佛国，无极虚空，无极众生，无极佛国，无边虚空，无际众生，无原大千国土，如来满中，以亿劫之寿，不说众生有始有终，如来之智，了知一切众生无底故，言般若波罗蜜无底，众生无底。” 曰：“佛又说：‘有四种生：一曰胎生，二曰卵生，三曰湿生，四曰化生。’此分别说耳，示语一切使知种类，三界五道众生，一切所有皆是化生，故言一切如化、如梦、如影、如响、如水月形，无有作者。先了此意，乃可为道。道亦如化，一切无原、无造、无作、无始、无终，新学闻之，其意惊疑。诸惊疑者，有三因缘：一曰本功德少，二曰不得明师，三曰不勤于经学。自用 现代汉语译本： 同样，这就是所谓的一味。什么是和顺呢？上下互相顺从，不互相违背抵触，这就是所谓和顺。因为这五福的缘故，家中奴婢、牛马六畜、以及细小的飞虫蠕虫，死后都能升天。如果有人家，曾经住宿或经过，飞鸟走兽，路过他们的房屋，死后也都能升天。因为长者家，全家人，所有能说话的生物，口中诵念佛法，诵经的声音不绝于耳，凡是听到这些声音进入耳中的，没有不欢喜的，心是根本，所以能够升天，这也是长者往昔的愿力所致。从无数劫以来，口中所说都是真诚笃信之言，不欺骗轻慢他人，不与各种恶行，共同结下因缘，功德纯熟广大，僧那（Samgha）力的缘故才使得这样。天地境界，遭遇三灾的时候，其中所有的一切都会毁灭殆尽，也比不上那个佛国。大劫结束的时候，一佛的境界，其中凡是有百亿须弥山（Sumeru），百亿铁围山（Cakravāda），一切都会毁灭殆尽，也比不上那个佛国。像这样十方诸佛国，无边无际的虚空，无边无际的众生，无边无际的佛国，无边的虚空，无际的众生，没有边际的大千国土，如来充满其中，用亿劫的寿命，也说不完众生有开始有终结，如来的智慧，完全了解一切众生没有底蕴，所以说般若波罗蜜（Prajñāpāramitā）没有底蕴，众生没有底蕴。 （有人）问：‘佛又说：‘有四种生：一是胎生，二是卵生，三是湿生，四是化生。’这只是分别来说而已，是为了告诉一切众生，让他们知道种类，三界五道众生，一切所有都是化生，所以说一切如幻化、如梦境、如影子、如回响、如水中月亮的形状，没有作者。先了解这个意思，才可以修道。道也如幻化，一切没有根源、没有创造、没有作为、没有开始、没有终结，新学者听到这些，心中会感到惊疑。那些感到惊疑的人，有三种因缘：一是本身功德少，二是得不到明师指导，三是不勤奋学习佛经。自以为是。
English
English version: Likewise, this is called 'one flavor'. What is 'harmony'? Those above and below follow each other, without contradicting or opposing each other; this is called 'harmony'. Because of these five blessings, the servants, cattle, horses, livestock, and even the smallest flying and crawling creatures in the household will all be reborn in the heavens after death. If there is a household where birds and beasts have stayed or passed by their dwellings, they too will be reborn in the heavens after death. Because in the elder's house, all sentient beings within the household who can speak recite the Dharma, the sound of scriptures is continuous, and all who hear these sounds entering their ears are filled with joy. The mind is the root, and therefore they are reborn in the heavens; this is also due to the elder's past vows. From countless kalpas (aeons) ago, the words spoken have been sincere and trustworthy, without deceiving or slighting others, and without creating causes and conditions with various evils. The merit is pure, ripe, and vast, and it is due to the power of Samgha (community) that this is so. The realm of heaven and earth, when encountering the three calamities, everything within it will be completely destroyed, but it cannot compare to that Buddha-land. When the great kalpa (aeon) ends, the realm of one Buddha, which contains a hundred billion Mount Sumerus (Sumeru), a hundred billion Iron Mountain Ranges (Cakravāda), will all be completely destroyed, but it cannot compare to that Buddha-land. Like this, the Buddha-lands of the ten directions, the boundless and limitless void, the boundless and limitless sentient beings, the boundless and limitless Buddha-lands, the boundless void, the limitless sentient beings, the immeasurable great thousand world systems, are filled with Tathāgatas (如来), and even with the lifespan of billions of kalpas (aeons), one cannot finish speaking about sentient beings having a beginning and an end. The wisdom of the Tathāgata (如来) completely understands that all sentient beings have no bottom, therefore it is said that Prajñāpāramitā (般若波罗蜜) has no bottom, and sentient beings have no bottom. (Someone) asked: 'The Buddha also said: 'There are four kinds of birth: one is womb-birth, two is egg-birth, three is moisture-birth, and four is transformation-birth.' This is just a separate explanation, to inform all sentient beings and let them know the types. All sentient beings in the three realms and five paths are transformation-birth, therefore it is said that everything is like illusion, like a dream, like a shadow, like an echo, like the shape of the moon in water, without a creator. First understand this meaning, then you can cultivate the Way. The Way is also like illusion, everything has no origin, no creation, no action, no beginning, and no end. New learners who hear this will feel surprised and doubtful. Those who feel surprised and doubtful have three causes and conditions: one is that their own merit is small, two is that they do not have a wise teacher to guide them, and three is that they are not diligent in studying the scriptures. Self-righteousness. --------------------------------------------------------------------------------
Chinese
意著于吾我，逐于名色，贪求利养，所行谀谄，无有至信，如是不能近深法忍。” 曰：“空无所有、无相、无愿是道之要。慧道以空为上，学以无为为先。此三句者，不可为新学人说之。闻无所有，便旷其意，不复修戒，无所挂碍；于六德中，事事懈废，言一切空，当何所作？口但说空，行在有中，堕四颠倒故，言无功德。菩萨不应使闻无所从生法忍。夫善知识欲教新学，稍稍以渐教，语魔事，令护魔，因缘生死罪苦，五道分明，令信罪福，事事了了，乃可语道。 “昔分和檀王与佛捔智。佛告王曰：‘以海水磨墨，斫树为笔，写吾所知为经卷，海水竭尽，树枝了索，吾经不尽。’所以尔者？佛有三达之智，来今往古靡不通焉！佛经众多，以虚空为量；佛智弘深，以无造为原。经中所演，不可思议，或有反覆，难了难明。粗以六事，可知其要：一曰正道，二曰善权，三曰至教，四曰诱导，五曰福德，六曰禁戒。何谓正道？说无端绪，无造无作，虚无所有，无所从生，无行无得，自然如也，是谓正道。何谓善权？变化无方，或出或处，随类而入，与为因缘，时宜而说，不合章句，趣化度之，是谓善权。何谓至教？指示罪福，作是得是，皆行所致，无横与者，其事明白，是谓至教。何谓诱导？开童蒙人，有 现代汉语译本：执着于自我，追逐名利，贪图供养，行为谄媚，没有真诚的信仰，这样的人无法接近甚深的法忍（Dharma-ksanti，对佛法的深刻理解和接受）。 有人说：‘空无所有（sunyata，佛教中的空性概念）、无相（animitta，没有特征）、无愿（apranihita，没有愿望）是通往真理的关键。智慧之道以空性为最高境界，学习以无为为先。’这三句话，不应该对初学者说。听到空无所有，他们就会放纵自己的想法，不再遵守戒律，没有任何约束；在六度（paramita，布施、持戒、忍辱、精进、禅定、智慧）中，事事懈怠，说一切皆空，那还做什么呢？口头上说空，行为却在有中，因此堕入四种颠倒（viparyasa，对事物本质的错误认知），没有任何功德。菩萨不应该让他们听到无所从生的法忍。 好的老师教导初学者，应该循序渐进地教导，告诉他们关于魔的事情，让他们提防魔，讲述因缘、生死、罪恶和痛苦，五道（gati，地狱、饿鬼、畜生、人、阿修罗、天）的区分要清楚明白，让他们相信罪和福，事事都清楚了解，才可以告诉他们真理。 过去，分和檀王（Vemacitra，阿修罗王）与佛陀比赛智慧。佛陀告诉国王说：‘用海水磨墨，砍伐树木做笔，书写我所知道的，作为经卷，即使海水干涸，树木砍光，我的经书也写不完。’为什么呢？因为佛陀有三达之智（tevijja，宿命通、天眼通、漏尽通），对过去、现在和未来无所不知！佛经众多，以虚空为度量；佛的智慧弘大深远，以无造作（无为）为本源。经书中所阐述的，不可思议，有些内容反复出现，难以理解和明白。大致可以用六件事，来了解其中的要点：一是正道（samyak-path，正确的道路），二是善巧方便（upaya-kausalya，巧妙的方法），三是至高的教义（paramartha-desana，终极的教导），四是诱导（vinaya，引导），五是福德（punya，功德），六是禁戒（sila，戒律）。什么是正道？说的是没有开端，没有造作，虚无所有，无所从来，没有行为，没有获得，自然而然，这就是正道。什么是善巧方便？变化无常，或出现或隐藏，随顺众生的类别而进入，与他们结下因缘，根据时机而说法，不拘泥于固定的章句，目的是为了教化和度化他们，这就是善巧方便。什么是至高的教义？指示罪恶和福报，做了什么就会得到什么，都是行为所导致的，没有无缘无故的给予，事情明白清楚，这就是至高的教义。什么是诱导？开启那些蒙昧无知的人，有