English
English version Sixth: In conduct, reaching the ultimate compassion, never forgetting to give (dana); Seventh: Respectfully serving teachers and elders, regarding them as the World Honored One (Buddha); Eighth: Diligently practicing, striving to attain the ultimate state of all perfections (Paramita). This is the eighth. 'A Bodhisattva (Bodhisattva) has three abodes in practice, containing five methods. What are the five? First: Seeking extensive knowledge without ever being satisfied; Second: Expounding and explaining the Dharma, giving alms of clothing, food, and other necessities; Third: Using the roots of virtue cultivated to encourage and adorn the Buddha-lands; Fourth: Loathing the suffering of endless cycles of birth and death; Fifth: Abiding in a sense of shame, constantly harboring remorse. This is the fifth. 'A Bodhisattva (Bodhisattva) has four abodes in practice, also containing ten methods. What are the ten? First: Being accustomed to dwelling in quiet places, with the mind constantly remaining in stillness; Second: Knowing one's limits and being content with what one has; Third: Abandoning frivolous behavior, mockery, and jesting; Fourth: Constantly and cautiously observing the precepts, never violating them; Fifth: Disgusted with the five desires (five sensual desires), dwelling in a harmonious environment; Sixth: Arousing the Bodhi-citta (Bodhi-citta), forever reaching accomplishment; Seventh: Being able to generously give away all possessions, with no attachment in the mind; Eighth: The mind is constantly courageous, without harboring cowardice; Ninth: Having no attachment to any possessions; Tenth: Using the accumulated roots of virtue to give to all sentient beings. This is the tenth. 'A Bodhisattva (Bodhisattva) has five abodes in learning, also containing ten methods. What are the ten? First: Abandoning family business; Second: Staying away from Bhikkhunis (Bhikkhuni); Third: Abandoning the notions of caste and the thoughts of stinginess and jealousy; Fourth: Staying away from noisy gatherings and crowds; Fifth: Eliminating the roots of anger and strife; Sixth: Not praising oneself, nor slandering others; Seventh: Removing the ten evil deeds and the intention of arrogance; Eighth: Constantly cutting off the four inversions and teachings that do not accord with the proper Dharma; Ninth: Cutting off greed, anger, and ignorance; Tenth: Removing attachments to hindrances and deluded thoughts. This is the tenth. 'A Bodhisattva (Bodhisattva) who studies the six abodes should be complete with the six perfections (Paramita), and not study the six things. What are the six? First: The mind is quiet and does not seek the fruit of a Sravaka (Sravaka); Second: The mind is clear and does not admire the fruit of a Pratyekabuddha (Pratyekabuddha); Third: The mind does not abandon all sentient beings; Fourth: Seeing beggars, one does not harbor cowardice; Fifth: Never practicing the Dharma of sorrow and distress; -------------------------------------------------------------------------------- 六曰、不慕高处绮饰之座。是为六。
Chinese
“菩萨学七住，舍二十事。何谓二十？一、不计身；二、不计人；三、不计寿；四、不计命；五、不计断；六、不计常；七、不望想；八、不计报应见；九、不见名与色；十、不猗于五阴；十一、不贪于四大；十二、不依于衰入；十三、不著于三界；十四、而恶不亲近；十五、永安无所著；十六、于无界无所作；十七、尚不着佛乃至究竟；十八、未曾顺从六十二见；十九、悉解诸法不诽谤空；二十、悉知无本不希望道。以行此法具二十事。何谓二十？晓了空行、明于无想、分别无愿、净修三场、常怀愍哀、慈于众生、不计众生、等观诸法、明解止门、无从生法忍、无起圣慧、宣一品义、蠲除众念、去诸妄想、舍诸邪见、灭尘劳秽、寂然观地、其心调和、志不怀害、不染结着，是为二十。 “第八菩萨当行四法。何谓为四？一、心入众生以神通慧而开化之；二、见佛土空所观睹者令逮究竟；三、稽首佛身咨受不及；四、既见佛身观而审谛，是为四。复有四法：一、具足晓了众生根本，随其所好而为示之；二、严净佛土，殷勤精学如幻三昧；三、从其众生好喜应脱而济度之；四、察于众生所生五趣，逐而解之。是为四。 “第九菩萨，当分别学善愿之本，从其所誓 六、不羡慕高处的华丽座位。这是第六条。 ‘菩萨学习七住的阶段，舍弃二十件事。什么是二十件事？一、不执着于自身；二、不执着于他人；三、不执着于寿命的长短；四、不执着于性命；五、不执着于断灭见；六、不执着于常见；七、不希望有所求；八、不执着于报应的见解；九、不见名与色（rūpa，物质现象）；十、不依赖于五阴（pañca-khandha，构成个体经验的五种要素）；十一、不贪恋于四大（mahābhūta，地、水、火、风）；十二、不依赖于衰老和死亡；十三、不执着于三界（trayo dhātava，欲界、色界、无色界）；十四、厌恶不善，不亲近恶友；十五、永远安住于无所执着的状态；十六、对于无边际的境界也无所作为；十七、甚至不执着于佛，直至最终的觉悟；十八、从未顺从六十二种邪见；十九、完全理解诸法（dharma，宇宙的真理）的本质，不诽谤空性；二十、完全知晓万法无自性，不希求任何道果。通过实践这些法，具备二十种功德。什么是二十种功德？通晓空性的修行、明白无相的道理、分别无愿的境界、清净地修习三种禅定场所、常怀慈悲怜悯之心、以慈悲对待众生、不执着于众生、平等地看待诸法、明白止息烦恼的法门、证得无生法忍（anutpattika-dharma-kṣānti，对法不生不灭的深刻理解）、不生起世俗的智慧、宣说第一义谛、去除各种杂念、去除各种虚妄的念头、舍弃各种邪见、灭除尘世的烦恼和污秽、寂静地观察实相、内心调和、立志不怀有害人之心、不被烦恼所染着，这就是二十种功德。 ‘第八位菩萨应当修行四种法。什么是四种法？一、以神通智慧进入众生的内心，从而开导和教化他们；二、见到佛土的空性，使所观察到的人达到究竟的境界；三、以恭敬心顶礼佛身，虚心接受自己所不了解的教义；四、既然见到了佛身，就要仔细地观察和审视。这是四种法。还有四种法：一、完全了解众生的根本，根据他们所喜好的而为他们开示；二、庄严清净佛土，勤奋精进地学习如幻三昧（māyopama-samādhi，如幻的禅定）；三、根据众生所喜好和应该脱离的，而救度他们；四、观察众生所生的五道（pañca-gati，地狱、饿鬼、畜生、人、天），逐一地为他们解脱。 ‘第九位菩萨，应当分别学习善愿的根本，从他所发的誓愿开始。
English
Sixth: Not admiring ornate seats in high places. This is the sixth. 'A Bodhisattva, learning the seven abodes, abandons twenty things. What are the twenty? First, not valuing the body; second, not valuing people; third, not valuing lifespan; fourth, not valuing life; fifth, not valuing annihilation; sixth, not valuing permanence; seventh, not hoping for thoughts; eighth, not valuing the view of retribution; ninth, not seeing name and form (rūpa, material phenomena); tenth, not relying on the five skandhas (pañca-khandha, the five aggregates that constitute individual experience); eleventh, not being greedy for the four great elements (mahābhūta, earth, water, fire, and wind); twelfth, not relying on decay and decline; thirteenth, not being attached to the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm); fourteenth, hating and not associating with evil; fifteenth, eternally dwelling in non-attachment; sixteenth, not acting in the boundless realm; seventeenth, not even being attached to the Buddha, until ultimate enlightenment; eighteenth, never conforming to the sixty-two views; nineteenth, fully understanding the nature of all dharmas (dharma, the truth of the universe), not slandering emptiness; twentieth, fully knowing that all dharmas have no inherent nature, not hoping for any path or fruit. By practicing these dharmas, one possesses twenty merits. What are the twenty merits? Understanding the practice of emptiness, being clear about the principle of no-form, distinguishing the realm of no-desire, purely cultivating the three places of meditation, always cherishing compassion and pity, treating sentient beings with compassion, not being attached to sentient beings, viewing all dharmas equally, understanding the gate of cessation, attaining the patience of non-origination (anutpattika-dharma-kṣānti, profound understanding of the non-arising and non-ceasing of dharmas), not generating worldly wisdom, proclaiming the meaning of the first principle, removing all distractions, removing all false thoughts, abandoning all wrong views, extinguishing the defilements and impurities of the world, silently observing reality, harmonizing the mind, resolving not to harbor harmful intentions, not being tainted by afflictions, these are the twenty merits.' 'The eighth Bodhisattva should practice four dharmas. What are the four? First, entering the minds of sentient beings with supernatural powers and wisdom, thereby guiding and teaching them; second, seeing the emptiness of the Buddha-land, enabling those who observe it to attain ultimate enlightenment; third, prostrating respectfully to the Buddha's body, humbly accepting the teachings that one does not understand; fourth, having seen the Buddha's body, carefully observing and examining it. These are the four dharmas. There are also four dharmas: First, fully understanding the roots of sentient beings, revealing to them according to their preferences; second, adorning and purifying the Buddha-land, diligently and assiduously studying the illusion-like samadhi (māyopama-samādhi, illusion-like concentration); third, according to what sentient beings like and should be liberated from, saving them; fourth, observing the five realms (pañca-gati, hell, hungry ghosts, animals, humans, and gods) in which sentient beings are born, liberating them one by one.' 'The ninth Bodhisattva should separately study the root of good vows, starting from the vows he has made.' --------------------------------------------------------------------------------
Chinese
辄得成就，识别诸天、龙、鬼神、犍沓和、阿须伦、迦留罗、真陀罗、摩休勒、人与非人所说言辞，则以辩才随其音响而为说法。从在胎中悉晓了知，及生堕地，种姓眷属在家出家，坐佛树下庄严道场，一切功勋具足佛法，靡不周悉。 “第十菩萨，则当名之如来至真，若入此住处，其地者乃谓诸佛之道地也，号佛要集。 “又佛要集，等于文字所说亦等，入于文字所说空门。何谓文字所说空门？一切诸法悉为空门。以何谓空？令当来法无所生故，诸法欲门除所著故。其度门者，宣畅诸法究竟本末。其行门者，一切诸法无放无舍不没不生。其名门者，一切诸法已离号字，其名本净无逮无失。其轻门者，悉度诸法轻慢之惑，及恩爱根报应因缘之所由生。其顺门者，宣畅诸法调定降伏。其缚门者，解一切法令兴寂寞。其焚门者，烧除诸法令甚清净。其焱门者，于一切法无有挂碍无著无脱。其趣门者，断除诸法所归音响不舍元本。其如门者，晓了元本不进不动。其随门者，从一切法而发起之。其处门者，于一切法亦无所处不怀忧戚。其作门者，不见诸法所造种姓。其等门者，于一切法奉修平等而不退转。其垢门者，计于诸法以离垢秽本末无疵。其受门者，摄取诸法而不可得，志于深妙，于六事入及一切法意得永 现代汉语译本：便能成就一切，能够识别诸天（Devas，天神）、龙（Nagas，蛇神）、鬼神（Yakshas，夜叉）、犍沓和（Gandharvas，香神）、阿须伦（Asuras，阿修罗）、迦留罗（Garudas，金翅鸟）、真陀罗（Kinnaras，紧那罗，人非人）、摩休勒（Mahoragas，摩睺罗伽，大蟒神）、人与非人所说的各种语言，并且能够以辩才随着他们的音调而为他们说法。从在母胎中就完全明白知晓一切，以及出生落地之后，对于自己的种姓眷属、在家出家、坐在菩提树下庄严道场，一切功德和佛法，没有不周全知晓的。 ‘第十位菩萨，应当称之为如来至真，如果进入这个住处，这个地方就被称为诸佛的道场，名为佛要集。’ ‘而且佛要集，与文字所说相等同，进入文字所说的空门。什么叫做文字所说的空门呢？就是一切诸法都是空门。用什么来表示空呢？就是使未来的法没有产生的地方，诸法欲念之门去除执着的地方。它的度门，是宣扬诸法究竟的本末。它的行门，是一切诸法没有放下没有舍弃不灭不生。它的名门，是一切诸法已经脱离了名称号字，它的名称本来清净没有得到没有失去。它的轻门，是完全度脱诸法轻慢的迷惑，以及恩爱根源报应因缘所产生的地方。它的顺门，是宣扬诸法调伏和降伏。它的缚门，是解除一切法而使兴起寂寞。它的焚门，是烧除诸法而使非常清净。它的焱门，对于一切法没有挂碍没有执着没有脱离。它的趣门，是断除诸法所归的音响不舍弃原本。它的如门，是晓了原本不前进不动摇。它的随门，是从一切法而发起。它的处门，对于一切法也没有处所不怀忧愁。它的作门，不见诸法所造的种姓。它的等门，对于一切法奉行平等而不退转。它的垢门，认为诸法已经脱离了垢秽本末没有瑕疵。它的受门，是摄取诸法而不可得，立志于深妙，对于六事入及一切法意念永远’