English
English version: ‘Therefore, the Tathagata (如来，Thus Come One) expounds these teachings, whether a Buddha appears or not, the characteristics remain the same. The Dharmadhatu (法界，Dharmadhatu, the realm of all dharmas) is also like this; the abiding of the Dharmadhatu is the stillness of the Dharmadhatu. Why is it called ‘Dharma’? Attaining stillness can be likened to purity and goodness; therefore, it is said that all dharmas are still. ‘What is impurity? Clinging to ‘I’ and ‘mine,’ considering oneself to have a body, the various views, Namarupa (名色，Namarupa, mind and matter), and thoughts arising from conditions, places, words, the things upon which Vijnana (识知，Vijnana, consciousness) relies, namely names, thoughts, measuring, observing the beginning and end of things, what the mind focuses on, enduring the five Skandhas (五阴，Skandha, the five aggregates: form, feeling, perception, mental formations, and consciousness), the four Mahabhutas (四大，Mahabhuta, the four great elements: earth, water, fire, and wind), the various Ayatanas (诸入，Ayatana, sense bases), thinking, ‘I should advise and enlighten the three realms (三界，Trailokya, the realm of desire, the realm of form, and the formless realm), I should abandon lust, anger, and delusion, practice the teachings, attain the three doors of liberation (三解脱门，Trimoksha, emptiness, signlessness, and wishlessness), reach the path (道迹，Magga, the path of practice), Sakadagami (往来，Sakadagami, once-returner), Anagami (不还，Anagami, non-returner), and even the Arhat path (阿罗汉道，Arhat, a perfected being). I should contemplate and practice the four Smrtyupasthanas (四念处，Smrtyupasthana, the four foundations of mindfulness: body, feeling, mind, and dharmas), the four Samyakprahanas (四正勤，Samyakprahana, the four right efforts: to prevent evil, to abandon evil, to cultivate good, and to maintain good), the four Rddhipadas (四神足，Rddhipada, the four bases of power: zeal, effort, mind, and investigation), the five Indriyas (五根，Indriya, the five faculties: faith, effort, mindfulness, concentration, and wisdom), the five Balas (五力，Bala, the five powers: faith, effort, mindfulness, concentration, and wisdom), the seven Bojjhangas (七觉支，Bojjhanga, the seven factors of enlightenment: mindfulness, investigation of dharmas, effort, joy, tranquility, concentration, and equanimity), up to the eightfold path (八正道，Astangika-marga, the eight elements of the path to liberation: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the thirty-seven Bodhipaksika-dharmas (三十七道品，Bodhipaksika-dharma, thirty-seven factors conducive to enlightenment), illuminating the four truths (四圣谛，the four noble truths: suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), extinguishing defilements, this is the realm of the Sravaka (声闻，Sravaka, a hearer of the teachings), called impurity.’ ‘Then, what is stillness? Practicing the Bodhisattvayana (菩萨乘，Bodhisattvayana, the path of a Bodhisattva), making the great vow: ‘I should become a Buddha, diligently seeking wisdom. In all that I do, I should practice generosity, abandoning stinginess, giving Dharma and wealth, purifying my precepts, cutting off all deficiencies, carefully guarding my conduct, establishing patience, cutting off anger, acting with gentleness, I should practice diligence, removing the defilement of laziness, following diligence and effort, dwelling in solitude, practicing right concentration, teaching and transforming beings, becoming a teacher, attaining one-pointedness of mind, arising from Samadhi (三昧，Samadhi, concentration), reciting Prajnaparamita (般若波罗蜜，Prajnaparamita, the perfection of wisdom), practicing its meaning, using boundless wisdom to liberate beings, seeking the Buddha path.’ All Buddhas are born from Prajna (般若，Prajna, wisdom), ultimately attaining Buddhahood, subduing all demons, thereby turning the Dharmacakra (转法轮，Dharmacakra-pravartana, turning the wheel of Dharma), liberating people, leading beings to Nirvana (灭度，Nirvana, liberation) through the Buddha’s Asamskrta (无为，Asamskrta, unconditioned state), ultimately realizing the wisdom of the Buddha, learning the deeds of the Buddhas, proclaiming the ten powers of the Tathagata (如来十力，Dasabala, the ten powers of the Buddha), the eighteen Avenika-dharmas (佛十八不共法，Avenika-dharma, the eighteen unique qualities of a Buddha), the root of all powers—the four Vaisaradyas (四无所畏，Vaisaradya, the four fearlessnesses of a Buddha), discriminating eloquence, widely proclaiming. What the Bodhisattva speaks and establishes, the coming and going, advancing and retreating in thought, this is the (Bodhisattva’s) place. All hopes, thoughts, and what is received and obtained, how can they be practiced? There is no such Dharma; this is the purity, goodness, and absence of stillness. This stillness is called Dharma; this is the essence of all Buddhas.’ -------------------------------------------------------------------------------- 集。”
Chinese
佛言：“次复所言诸佛要集，则是初发菩萨心者言教之谓。何谓初发菩萨心者？谓无从生。所以者何？于一切心而无有心。其无心者则无所生，无所生者是初发心，因得还致无所从生法忍。又若初发菩萨心者坚固其意，于此菩萨当发其心犹如金刚。 “何谓发心如金刚者？菩萨发心有十事行，为若金刚。何谓为十？一曰、游于无量生死之难；二曰、一切所有施无所吝；三曰、常有等心加于众生；四曰、我皆当度一切众生，以佛灭度而灭度之；五曰、度众生已亦无有人至灭度者，解一切法无所生故；六曰、分别晓了一切诸法；七曰、常加精进无所遗漏；八曰、其慧普入靡所不达；九曰、具一切智了入一门；十曰、诸所爱重无有增减，不以贪惜断诸所著。是为菩萨发心十事心如金刚，是佛要集。” 佛言：“菩萨复有发心，皆于三界不起众想，不起无想。又佛要集，谓当奉行六度无极。何谓为六？有俗檀波罗蜜，没于世俗不应度世，亦有度世檀波罗蜜，不堕于俗；持戒、忍辱、精进、一心、般若波罗蜜，亦复如是，或有行俗般若波罗蜜，不应度世，或有行度世般若波罗蜜，不堕于俗。 “何谓为俗檀波罗蜜不应度世？于是菩萨广有所施，供给沙门、外学、梵志、贫穷乞丐不安己者，饥者 现代汉语译本： 佛说：‘其次所说的诸佛要集，是指初发菩萨心者的言教。什么是初发菩萨心者呢？就是无所从来而生。为什么这样说呢？因为对于一切心而没有心。没有心的人就没有所生，没有所生就是初发心，因此得以证得无所从来而生的法忍。又如果初发菩萨心者能坚定其意志，那么这位菩萨所发的心就如同金刚一样。’ ‘什么叫做发心如金刚呢？菩萨发心有十种行为，如同金刚一般。哪十种呢？第一，游历于无量生死的艰难之中；第二，一切所有都施舍而没有吝惜；第三，常常以平等心对待众生；第四，我应当度脱一切众生，以如佛灭度的方式使他们灭度；第五，度脱众生之后也没有人真正达到灭度，因为了解一切法都是无所生的；第六，分别明了一切诸法；第七，常常精进修行没有遗漏；第八，其智慧普遍深入没有不通达的地方；第九，具足一切智慧，从一个法门深入；第十，对于所爱重的事物没有增加或减少，不因为贪恋吝惜而断绝一切执着。这就是菩萨发心十种如金刚的行为，这就是佛的要集。’ 佛说：‘菩萨还有一种发心，就是对于三界不起众想，也不起无想。还有佛的要集，就是应当奉行六度波罗蜜（Lục độ Ba La Mật: Six Perfections）。什么是六度呢？有世俗的檀波罗蜜（Đàn Ba La Mật: Dāna pāramitā），沉没于世俗之中不应度世，也有度世的檀波罗蜜，不堕入世俗；持戒波罗蜜（Trì giới Ba La Mật: Śīla pāramitā）、忍辱波罗蜜（Nhẫn nhục Ba La Mật: Kṣānti pāramitā）、精进波罗蜜（Tinh tấn Ba La Mật: Vīrya pāramitā）、一心波罗蜜（Nhất tâm Ba La Mật: Dhyāna pāramitā）、般若波罗蜜（Bát nhã Ba La Mật: Prajñā pāramitā），也是这样，或者有行世俗般若波罗蜜，不应度世，或者有行度世般若波罗蜜，不堕入世俗。’ ‘什么叫做世俗檀波罗蜜不应度世呢？就是这位菩萨广泛地进行布施，供给沙门（Sa môn: Śrāmaṇa）、外道、梵志（Phạm chí: Brahmin）、贫穷乞丐以及那些不安宁的人，给饥饿的人
English
English version: The Buddha said: 'Furthermore, what is meant by the essential gathering of all Buddhas refers to the teachings for those who initially aspire to Bodhicitta (Bồ-đề tâm: Bodhi-citta). What is meant by one who initially aspires to Bodhicitta? It means without arising from anywhere. Why is this so? Because there is no mind within all minds. One without mind has nothing to arise from, and having nothing to arise from is the initial aspiration, thereby attaining the forbearance of the Dharma of non-arising. Moreover, if one who initially aspires to Bodhicitta strengthens their intention, then the Bodhicitta of this Bodhisattva (Bồ Tát: Bodhisattva) will be as firm as a diamond.' 'What is meant by aspiring to Bodhicitta like a diamond? A Bodhisattva's aspiration has ten practices, like a diamond. What are the ten? First, wandering through the difficulties of limitless births and deaths; second, giving away everything without any stinginess; third, always having an equal mind towards all beings; fourth, I shall liberate all beings, liberating them with the Nirvana (Niết bàn: Nirvana) of the Buddha; fifth, after liberating beings, no one truly reaches Nirvana, because understanding that all dharmas (Pháp: Dharma) are without arising; sixth, clearly distinguishing all dharmas; seventh, always diligently practicing without any omissions; eighth, their wisdom universally penetrates without anything not reached; ninth, possessing all wisdom, entering deeply through one gate; tenth, there is no increase or decrease in what is loved and valued, not severing all attachments due to greed and stinginess. These are the ten practices of a Bodhisattva's aspiration like a diamond, this is the essential gathering of the Buddha.' The Buddha said: 'Furthermore, Bodhisattvas have an aspiration in which they do not arise with thoughts of the three realms (Tam giới: Triloka), nor do they arise with no-thought. Also, the essential gathering of the Buddha is that one should uphold and practice the Six Perfections (Lục độ Ba La Mật: Six Pāramitās). What are the six? There is the mundane Dāna pāramitā (Đàn Ba La Mật: Dāna pāramitā), which is immersed in the mundane and should not liberate the world, and there is the world-liberating Dāna pāramitā, which does not fall into the mundane; Śīla pāramitā (Trì giới Ba La Mật: Śīla pāramitā), Kṣānti pāramitā (Nhẫn nhục Ba La Mật: Kṣānti pāramitā), Vīrya pāramitā (Tinh tấn Ba La Mật: Vīrya pāramitā), Dhyāna pāramitā (Nhất tâm Ba La Mật: Dhyāna pāramitā), Prajñā pāramitā (Bát nhã Ba La Mật: Prajñā pāramitā) are also like this, or there is the practice of mundane Prajñā pāramitā, which should not liberate the world, or there is the practice of world-liberating Prajñā pāramitā, which does not fall into the mundane.' 'What is meant by mundane Dāna pāramitā not liberating the world? It is that this Bodhisattva widely practices giving, providing for Śrāmaṇas (Sa môn: Śrāmaṇa), heretics, Brahmins (Phạm chí: Brahmin), poor beggars, and those who are not at peace, giving to the hungry' --------------------------------------------------------------------------------
Chinese
与食，渴者与浆，车乘象马、床卧衣被、金银珍宝、妻子男女、国邑墟聚，外诸所有若干种物，无所爱惜悉能惠舍，作是施已计于吾我，猗其所施。今我出养，彼人受之，我为施主无所贪惜，以从佛教行檀波罗蜜，今所施者以反施心，愿及一切众生之类，还此劝助令我所施，当使众生永得安隐。作是施者有三着碍。何谓为三？一、计吾我；二、计他人；三、计妄想施；是为俗檀波罗蜜不应度世。何者尔乎？缠绵在俗不得度故。 “何谓度世檀波罗蜜不堕于俗？能净三品。何谓为三？一、于是菩萨若布施时不得吾我；二、不见受者而有所取；三、有所施未曾妄想而求还报也；是谓为三。有菩萨施以用劝助一切众生，若施众生不睹受者而有所取，则用劝助于无上正真之道。彼不察见所取食法，是则名曰度世檀波罗蜜。所以者何？得度世故。 “何谓在俗？谓五盛阴之所覆盖。能舍此五，则曰度世。其无吾我无所想念，亦无所猗悉无所著，是曰度世。若已受戒，谓他毁禁不应法行，若复开化若干弟子，因我得度，我当成佛救济众生，自计有身不解本无，是俗尸波罗蜜不应度世。虽已持戒不计吾我，不见他人毁法乱禁，悉等济之，不舍生死不猗无为，虽度众生悉了无本，忍辱精进一心智慧，亦复如是。无所著者则 现代汉语译本： 如果有人给饥饿的人食物，给口渴的人饮料，布施车乘、象马、床榻卧具、衣服被褥、金银珍宝、妻子儿女、城池村落，以及其他各种各样的财物，没有丝毫吝惜，全部都能施舍。做了这些布施之后，却心存‘我’的念头，执着于自己所施舍的东西。心想：‘现在我拿出东西布施，那个人接受了我的布施，我是施主，毫不吝惜。我为了遵循佛教的教导而行布施波罗蜜（Dāna-pāramitā，布施到彼岸），现在我所布施的东西，希望用这种反施的心，以及一切众生的力量，来劝助我所施舍的功德，应当使一切众生永远得到安乐。’ 像这样布施的人，有三种执着障碍。哪三种呢？第一，执着于‘我’；第二，执着于‘他人’；第三，执着于虚妄的布施。这叫做世俗的布施波罗蜜（Dāna-pāramitā），不能够度脱生死。为什么呢？因为被世俗缠缚，不能得到解脱。 什么叫做度世的布施波罗蜜（Dāna-pāramitā），不落入世俗呢？能够清净三种品行。哪三种呢？第一，菩萨在布施的时候，不执着于‘我’；第二，不因为接受布施的人而有所求；第三，布施的时候，不曾虚妄地想要求得回报。这就叫做三种清净。有菩萨用布施来劝助一切众生，如果布施给众生的时候，不因为接受布施的人而有所求，那么就是用布施来劝助众生证得无上正真之道。他不观察所接受的食物的性质，这就叫做度世的布施波罗蜜（Dāna-pāramitā）。为什么这样说呢？因为能够度脱世间。 什么叫做‘在世俗’呢？就是被五蕴（pañca-skandha）所覆盖。能够舍弃这五蕴（pañca-skandha），就叫做度脱世间。心中没有‘我’的执着，没有妄想，也没有依靠，没有任何执着，这就叫做度脱世间。如果已经受了戒，却说别人毁犯戒律，行为不符合佛法，又开导教化了很多弟子，认为他们是因为自己才得以解脱，自己将来要成佛来救济众生，总是想着自己这个身体，不了解一切事物本性是空无的，这就是世俗的尸波罗蜜（Śīla-pāramitā，持戒到彼岸），不能够度脱生死。虽然已经持戒，却不执着于‘我’，不去看别人毁犯戒律，扰乱佛法，平等地救济他们，不舍弃生死，也不执着于无为，虽然度化众生，却了知一切事物本性是空无的，忍辱、精进、一心、智慧，也是这样。心中没有执着，那么...