English
English version ‘Abiding in compassion for the ten directions, with much loving-kindness and much peace, all gods and people are able to be saved.’ This means that the Buddha compassionately pities beings in the ten directions, giving them loving-kindness and peace, so that all gods and people can be saved. Such a person is the most honored, supreme, and incomparable, unparalleled, a great hero in the world, walking alone without a companion. The Buddha then spoke in verse: ‘If one has abundant wealth, using fine clothes and food to support filial parents, making them radiant. Going out to play without violating prohibitions, returning without violating etiquette; conduct is always pure and upright, following the Dharma without being foolish and deluded. Respectfully serving elders, humbly treating the wise, seeking advice and accepting the teachings of the learned, treating everyone equally, without envying evil. Providing for one's wife and children at all times, ensuring they each get what they need, treating servants and messengers with kindness, ensuring their clothing and food are always abundant. Offering to Śrāmaṇas (ascetics) and scholars, giving alms and offerings, receiving profound and subtle Dharma from them, abandoning ignorance, deafness, and blindness. Pitying beings in the ten directions, not only practicing for oneself, often bringing peace to oneself, and also resolving all difficulties. Like ghee and clarified butter (Ghee), originally extracted from grass, which can be used to nourish the body, making it healthy and free from disease. Universally pitying all beings, the mind is always equal and unified, with these four equal minds (the Four Immeasurables) in practice, quickly attaining the supreme Buddhahood.’ The Buddha told the elder: ‘There are three categories of those who leave home to cultivate the Way: first, Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings); second, Pratyekabuddhas (those who attain enlightenment by observing conditions and causes); and third, Mahāyāna (those who practice with the goal of universally saving all beings). What are Śrāvakas? They fear suffering, detest the body, contemplate the endless suffering of the cycle of birth and death, and the worries of revolving within it, viewing the body as an enemy, considering the four elements (earth, water, fire, and wind) as poisonous snakes, and the five skandhas (form, feeling, perception, volition, and consciousness) as places where thieves hide. They guard their minds by practicing Anapana (a meditation method) to count breaths, observe the filth and impurity of the body, fear the **root—Vedanā (feeling), Saṃjñā (perception), Saṃskāra (volition), Vijñāna (consciousness), fear the suffering of hell, the calamities of hungry ghosts, the vexations of animals, the difficulties of humans, the separations in the heavens, these sufferings are countless, revolving endlessly like prisoners in jail, wanting to cut off the sins of the cycle of birth and death, seeking the joy of non-action and the peace of Nirvana. But they only think of themselves, not of sentient beings, often clinging to small kindness and love, not arousing great compassion, relying on...’ --------------------------------------------------------------------------------
Chinese
音声不解空慧，三界犹幻，趣自济己不顾恩慈，是为声闻学。” 佛于是颂曰： “畏无量生死， 周旋之艰难， 心已怀恐惧， 唯欲求自安。 坐禅而数息， 专精志安般， 观身中恶露， 不净有若干。 弃捐三界色， 断欲得自安， 不能修大慈， 唯志乐泥洹。” 佛告长者：“缘觉者，本发大意为菩萨业，布施、持戒、忍辱、精进、一心、智慧，以用望想求为尊豪，天上、天下咸令自归，三十二相八十种好，威神德重巍巍堂堂无能及者。不解如来色身所现，因世愚人不识大道，断生死流不能反原，尽生死本故为现身，相好严容、文辞言教以化愚冥显示大明，及著相好谓审有色像。虽行四等、四恩、六度无极、三十七品，观十二缘欲拔其原，不解本无，悕望大道；正使积德如虚空界，不得至佛。所以者何？用不达故。何谓不达？布施、持戒、忍辱、精进、一心、智慧、四等、四恩有所悕望，念救一切五趣生死，解空、无想、不愿诸法，晓一切法如幻、化、梦、野马、影响、芭蕉、泡沫皆无所有，道慧无形等如虚空，无所增坏普度众生。” 佛于是颂曰： “本发菩萨意， 志慕大乘业， 但欲着佛身， 不了无适莫。 布施戒忍辱、 精进禅息智 现代汉语译本：'不理解音声的空性智慧，认为三界仍然是虚幻的，只想着自我解脱而不顾及恩情慈悲，这就是声闻乘的修行。' 佛陀于是用偈颂说道： '畏惧无量无尽的生死轮回，在其中挣扎周旋是多么艰难，心中已经充满恐惧，只想要寻求自身的安稳。' '通过坐禅来数呼吸，专心致志地修习安般念（ānbān niàn，Anapanasati，即观呼吸），观察身体中的种种污秽不净。' '抛弃三界中的色欲，断除欲望以求得自身的安宁，却不能修习广大的慈悲心，只一心向往涅槃（níhuán，Nirvana）。' 佛陀告诉长者：'缘觉乘（yuánjué chéng，Pratyekabuddha）的修行者，本来发大愿要行菩萨道，行布施、持戒、忍辱、精进、禅定、智慧，却用这些来希望得到尊重和荣耀，希望天上、天下的人都归顺自己，希望得到三十二相（sānshí'èr xiàng，thirty-two major marks）和八十种好（bāshí zhǒng hǎo，eighty minor marks），希望拥有威神和德行，变得高大威猛无人能及。他们不理解如来所显现的色身，因为世间的愚人不认识大道，断除生死流却不能返回本源，为了断尽生死的根本才显现色身，用庄严的相好、优美的言辞教化愚昧的人，显示伟大的光明，但人们却执着于相好，认为确实存在色相。他们虽然修行四等心（sì děng xīn，four immeasurables）、四恩（sì ēn，four kinds of grace）、六度波罗蜜（liù dù bōluómì，Six Perfections）、三十七道品（sānshíqī dào pǐn，thirty-seven factors of enlightenment），观察十二因缘（shí'èr yīnyuán，twelve links of dependent origination）想要拔除其根源，却不理解万法本无自性，只是希望得到大道；即使积累的功德像虚空一样广大，也不能证得佛果。这是为什么呢？因为他们没有通达实相的缘故。什么叫做没有通达？就是行布施、持戒、忍辱、精进、禅定、智慧、四等心、四恩时有所希求，想着要救度一切五趣（wǔ qù，five realms）的众生死，理解空性、无相、无愿等诸法，明白一切法都如幻、如化、如梦、如阳焰、如回声、如芭蕉、如水泡一样，都是虚幻不实的，道之智慧无形无相如同虚空，不增不减，普遍地度化众生。' 佛陀于是用偈颂说道： '本来发菩萨心，立志追求大乘的功业，却只是执着于佛的色身，不明白其中没有取舍。' '布施、持戒、忍辱、精进、禅定、智慧'
English
English version: 'Not understanding the wisdom of emptiness of sound, considering the Three Realms still illusory, only seeking self-salvation without regard for kindness and compassion, this is the learning of the Śrāvakas (shēngwén chéng, Hearers).' The Buddha then spoke in verse: 'Fearing the immeasurable cycle of birth and death, the difficulty of wandering within it, the mind already harbors fear, only desiring to seek self-peace.' 'Sitting in meditation and counting breaths, focusing intently on Ānāpānasati (ānbān niàn, mindfulness of breathing), observing the foulness and impurity within the body.' 'Abandoning the forms of the Three Realms, cutting off desires to attain self-peace, unable to cultivate great compassion, only aspiring to the joy of Nirvana (níhuán).' The Buddha told the elder: 'The Pratyekabuddhas (yuánjué chéng, Solitary Buddhas) initially generate great intention for the work of Bodhisattvas, practicing giving, upholding precepts, patience, diligence, concentration, and wisdom, but using these with the hope of being respected and honored, wanting all beings in heaven and earth to submit to them, desiring the thirty-two major marks (sānshí'èr xiàng) and eighty minor marks (bāshí zhǒng hǎo), hoping to possess awe-inspiring power and virtue, becoming majestic and grand, unmatched by anyone. They do not understand the manifested form body of the Tathagata, because worldly fools do not recognize the Great Path, cutting off the stream of birth and death but unable to return to the source, manifesting a form body in order to exhaust the root of birth and death, using adorned marks, elegant words, and teachings to transform the ignorant, revealing great light, but people cling to the marks, thinking that form truly exists. Although they practice the Four Immeasurables (sì děng xīn), Four Kinds of Grace (sì ēn), Six Perfections (liù dù bōluómì), and Thirty-seven Factors of Enlightenment (sānshíqī dào pǐn), observing the Twelve Links of Dependent Origination (shí'èr yīnyuán) wanting to uproot their origin, they do not understand that all dharmas are inherently without self-nature, only hoping to attain the Great Path; even if they accumulate merit as vast as the realm of space, they cannot attain Buddhahood. Why is this? Because they do not penetrate the truth. What is meant by not penetrating? It means having expectations when practicing giving, upholding precepts, patience, diligence, concentration, wisdom, the Four Immeasurables, and the Four Kinds of Grace, thinking of saving all beings in the five realms (wǔ qù) of birth and death, understanding emptiness, non-perception, and non-desire for all dharmas, understanding that all dharmas are like illusions, transformations, dreams, mirages, echoes, banana trees, and bubbles, all without substance, the wisdom of the path is formless like space, neither increasing nor decreasing, universally liberating all beings.' The Buddha then spoke in verse: 'Originally generating the Bodhisattva mind, aspiring to the work of the Mahayana, but only clinging to the Buddha's form body, not understanding that there is no taking or leaving.' 'Giving, precepts, patience, diligence, meditation, wisdom' -------------------------------------------------------------------------------- ， 四等恩六度， 惟己乐无为； 慕三十二相， 八十好巍巍， 天上天下尊， 脱五阴六衰。 但察其粗事， 不能观深微， 虽欲度十方， 心口自相违。 不了如幻化、 水沫泡野马、 芭蕉如梦影， 妄想甚众多。 正使作功德， 犹如江河沙， 心怀无上真， 不解除众魔。”
Chinese
佛告长者：“其大乘学，发无上正真道意，行于大慈等如虚空，而修大悲无所适莫，不自忧身但念五趣一切众生普欲使安，奉四等心——慈、悲、喜、护，惠施仁爱、益义等利救济十方。布施、持戒、忍辱、精进、一心、智慧，六度无极无所悕望，以施一切众生之类。观于三界往返周旋，勤苦艰难不可称计，念之如父、如母、如子、如身等而无异，为之雨泪，欲令度厄至于大道。” 佛于是颂曰： “发无上大意， 行慈悲喜护， 大哀如虚空， 行等无适莫； 立德不为己， 唯为十方施， 度脱诸群生， 使至大道智。 “又有四事得至大乘：一曰布施给诸穷乏；二曰不择豪、劣，行轻、重心；三曰所可施与，无所悕望不求还报；四曰以此功德施于众生。” 佛于是颂曰： “布施摄贫穷， 不行轻重心， 志慧无悕望， 不求还得 现代汉语译本 四等恩六度，只求自己快乐，无所作为； 羡慕佛的三十二相（佛所具有的三十二种殊胜的身体特征），八十种随形好（佛身相的八十种细微美好之处），多么庄严伟大， 尊崇天上天下，摆脱色、受、想、行、识五蕴（构成个体存在的五个要素）和生、老、病、死、忧、悲六种衰败。 但只观察那些粗浅的事情，不能观察到深刻细微的道理， 即使想要度化十方众生，内心和口头所说的却自相矛盾。 不能了悟一切如梦幻泡影、水沫、旋风野马， 芭蕉不实如梦中景象，妄想非常多。 即使做了很多功德，多如江河中的沙子， 如果心中没有无上真理，就不能解除各种魔障。 佛告诉长者：‘那些大乘的修行者，发起无上正真菩提道心，以如同虚空般广大的慈心对待一切众生，修习大悲心没有特定的对象和处所，不为自己担忧，只想着让五道（天、人、阿修罗、地狱、饿鬼、畜生）中的一切众生都能普遍得到安乐，奉行四种平等心——慈、悲、喜、舍（护），给予惠施、仁爱、有益的道义等利益，救济十方众生。布施、持戒、忍辱、精进、禅定（一心）、智慧，这六度（菩萨从生死此岸到达涅槃彼岸的六种修行方法）没有穷尽，没有希望得到回报，用这些来施舍给一切众生。观察三界（欲界、色界、无色界）众生往返轮回，所受的勤劳辛苦难以计数，把他们看作如同自己的父亲、母亲、子女、自身一样没有差别，为他们流泪，希望他们能够脱离困厄，到达大道。’ 佛于是用偈颂说道： ‘发起无上大菩提心，奉行慈、悲、喜、舍四无量心， 大慈大悲如同虚空般广大，平等对待一切众生没有特定的对象和处所； 建立功德不是为了自己，只是为了施舍给十方众生， 度脱各种各样的众生，使他们到达大智慧的境界。 ‘又有四件事可以达到大乘境界：第一是布施给那些贫穷困乏的人；第二是不选择地位高低、能力强弱，平等对待一切众生；第三是所施舍的东西，不希望得到回报；第四是将这些功德回向给一切众生。’ 佛于是用偈颂说道： ‘布施能够救济贫穷的人，不以轻重之心对待众生， 心怀智慧没有贪求和期望，不求得到回报。’