English
O Brahmin! Therefore, you should know that although the Dharma practiced by these three vehicles has various forms, the Nirvana (Nirvana, liberation) attained by the Śrāvakas (Śrāvaka, those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment on their own), and the Tathāgata (Tathāgata, the title of the Buddha) does not have various forms. At that time, the World Honored One (Śākyamuni, Shakyamuni Buddha), wishing to reiterate this meaning, spoke the following verses: 'The three vehicles attain Nirvana, The Dharma of Nirvana is the same; Although the paths to enlightenment differ, Nirvana has no dualistic appearance. All Buddhas of the three times, Attain the supreme liberation; Such Dharma eyes, Are spoken by the Honored One of Perfect Enlightenment. It is the supreme Dharma wisdom, That gives rise to various skillful means; All those who practice, Should learn in this way.' The Sutra Spoken by the Buddha on Arousing the Bodhi Mind and Destroying All Demons, Volume 1 Taisho Tripitaka Volume 17, No. 0838, The Sutra Spoken by the Buddha on Arousing the Bodhi Mind and Destroying All Demons The Sutra Spoken by the Buddha on Arousing the Bodhi Mind and Destroying All Demons, Volume 2 Translated by Śīlapāla (Śīlapāla), the Tripitaka Master from Western India, Grand Master of Transmission of Dharma, Minister Attendant of the Imperial Court, Acting Vice President of the Court of Imperial Sacrifices, bestowed with the Purple Robe, under Imperial Decree At that time, the great Brahmin (Brahmin) said to the Buddha: 'World Honored One! What practices should those who cultivate the Mahayana Dharma engage in?' The Buddha told the Brahmin: 'As I now say, you should practice in this way. O Brahmin! You should know that if someone cultivates the Mahayana Dharma, after arousing the Anuttarā-samyak-saṃbodhi-citta (Anuttarā-samyak-saṃbodhi-citta, the mind of unsurpassed, complete and perfect enlightenment), they further encourage others to arouse such a mind, and widely proclaim and teach this Sutra to others. Such people should be approached, respected, and revered. This person universally gathers beings with the four means of gathering. What are the four? They are: giving, loving speech, beneficial action, and cooperation. What is giving here? It is: in the giving of wealth, whether little or much, according to one's ability, arousing a vast mind, and using this giving to gather those who are stingy and greedy. This is called the gathering through giving by those who cultivate the Mahayana. What is loving speech? It is: in all places, seeing all beings, one should have a smiling face and gentle speech, using various skillful means to comfort them and greet them kindly, using this loving speech to gather those who are coarse --------------------------------------------------------------------------------
Chinese
恶，如是名为修大乘者爱语所摄。何名利行？所谓：见诸善法昼夜勤作，于诸众生起慈愍心，以生净信摄诸无信，以持净戒摄诸毁禁，于一切处常乐利益，如是名为修大乘者利行所摄。何名同事？所谓：于一切处先同其事，复以方便教令精进坚固菩提，诸有智者于如是法当如是行，如是行者是为菩萨所修正行，若如是勇猛乃名最胜，得到彼岸悉能通达最上法门，如是名为修大乘者同事所摄。” 尔时婆罗门白佛言：“世尊！诸菩萨摩诃萨依何而住，乃能得成二足尊果？住有几种？愿佛世尊广为宣说所有住法。如是说者，即同宣说菩提法门最上希有”。 佛告婆罗门言：“汝今当知住有三种。所谓：天住、梵住、圣住。此中何名天住？所谓：但修慈行。若人先于东方，身业行慈、语业行慈、意业行慈，广大炽盛，南西北方、四维上下亦复如是，身业行慈、语业行慈、意业行慈，广大炽盛，此说名为天住。何名梵住？所谓：修四无量行。何等为四？谓：慈、悲、喜、舍，此说名为梵住。何名圣住？所谓：修三解脱门。何等为三？所谓：空、无相、无愿，此说名为圣住，菩萨摩诃萨当依如是圣住中住。” 尔时世尊欲重宣此义，说伽陀曰： “我所说三住， 是勇猛胜法， 为诸菩萨众， 随所 现代汉语译本：什么是爱语？就是说，像这样被称为修习大乘的人，被爱语所摄持。什么是利行？就是说，看到各种善法昼夜勤奋地去做，对于一切众生生起慈悲怜悯之心，用清净的信心来摄受那些没有信心的人，用持守清净的戒律来摄受那些毁犯禁戒的人，在一切地方常常乐于利益众生，像这样被称为修习大乘的人，被利行所摄持。什么是同事？就是说，在一切地方首先和他们一起做同样的事情，再用方便的方法教导他们精进修行，坚定菩提之心，有智慧的人对于这样的法应当这样修行，这样修行的人就是菩萨所修的正行，如果这样勇猛精进，才能被称为最殊胜，到达彼岸，完全能够通达最上乘的法门，像这样被称为修习大乘的人，被同事所摄持。 这时，婆罗门对佛说：‘世尊！诸位菩萨摩诃萨依靠什么而安住，才能成就二足尊（佛的尊称）的果位？安住有几种？希望佛世尊广泛地为我们宣说所有的安住之法。这样说，就等同于宣说菩提法门最上稀有之法。’ 佛告诉婆罗门说：‘你现在应当知道安住有三种。就是：天住、梵住、圣住。这其中什么是天住？就是：仅仅修习慈行。如果有人先在东方，身业行慈、语业行慈、意业行慈，广大炽盛，南西北方、四维上下也同样如此，身业行慈、语业行慈、意业行慈，广大炽盛，这被称为天住。什么是梵住？就是：修习四无量心。哪四种？就是：慈、悲、喜、舍，这被称为梵住。什么是圣住？就是：修习三解脱门。哪三种？就是：空、无相、无愿，这被称为圣住，菩萨摩诃萨应当依靠像这样的圣住而安住。’ 这时，世尊想要再次宣说这个意义，说了偈颂： ‘我所说的三种安住，是勇猛殊胜的法，为了诸位菩萨大众，随顺所…
English
English version: 'What is loving speech? It is like this: those who are called practitioners of the Great Vehicle are encompassed by loving speech. What is beneficial conduct? It is like this: seeing all kinds of good dharmas, diligently working at them day and night, generating a mind of compassion and pity towards all sentient beings, using pure faith to gather in those without faith, using the upholding of pure precepts to gather in those who violate prohibitions, always delighting in benefiting sentient beings in all places. Like this, they are called practitioners of the Great Vehicle, encompassed by beneficial conduct. What is acting in concert? It is like this: in all places, first doing the same things as them, then using expedient methods to teach them to be diligent in cultivation, to strengthen the mind of Bodhi. Those with wisdom should practice these dharmas in this way. Those who practice in this way are the correct practices cultivated by Bodhisattvas. If they are so courageous and diligent, then they can be called the most excellent, reaching the other shore, and being completely able to understand the supreme Dharma gate. Like this, they are called practitioners of the Great Vehicle, encompassed by acting in concert.' At that time, the Brahmin said to the Buddha, 'World Honored One! What do the Bodhisattva Mahasattvas rely on to abide, in order to attain the fruit of the Two-Footed Honored One (a respectful term for the Buddha)? How many kinds of abiding are there? May the World Honored Buddha extensively explain all the methods of abiding for us. To say this is the same as proclaiming the most supreme and rare Dharma gate of Bodhi.' The Buddha told the Brahmin, 'You should now know that there are three kinds of abiding. They are: heavenly abiding, Brahma abiding, and holy abiding. Among these, what is heavenly abiding? It is: only cultivating the practice of loving-kindness. If a person first in the East, practices loving-kindness in body, practices loving-kindness in speech, practices loving-kindness in mind, extensively and flourishingly, and the same is true in the South, North, West, the four intermediate directions, above and below, practicing loving-kindness in body, practicing loving-kindness in speech, practicing loving-kindness in mind, extensively and flourishingly, this is called heavenly abiding. What is Brahma abiding? It is: cultivating the four immeasurable minds. What are the four? They are: loving-kindness (慈, Ci), compassion (悲, Bei), joy (喜, Xi), and equanimity (舍, She), this is called Brahma abiding. What is holy abiding? It is: cultivating the three doors of liberation. What are the three? They are: emptiness (空, Kong), signlessness (无相, Wu xiang), and wishlessness (无愿, Wu yuan), this is called holy abiding. Bodhisattva Mahasattvas should abide in such holy abiding.' At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verse: 'The three abidings I have spoken of are courageous and excellent dharmas, for all the Bodhisattva assemblies, according to what... -------------------------------------------------------------------------------- 应宣说。 若于一切时， 如说而能行， 我当称赞彼， 是求菩提者。 天住及梵住、 圣住亦复然， 于此三住中， 随应而安住； 若如是住者， 当得无灭句。”
Chinese
尔时婆罗门白佛言：“世尊！菩提法门其义云何？未来世中若有众生问我此义，我无智慧，所有佛法不能通达，我于尔时当云何答？愿佛世尊广为我说。” 尔时世尊为婆罗门说伽陀曰： “婆罗门当知， 我所为汝说； 此广大正法， 劝发菩提心。 诸无智慧者， 由此而获得； 若了此法门， 是即菩提义。 此所说正法， 劝发菩提心； 随众生所问， 一一能开示。 此所说正法， 劝发菩提心； 邪见诸疑惑， 一切皆能断。 于后末世中， 若有人得此， 正法堕手者， 是人若布施， 谓广大财等， 即圆满施行； 由施成就故， 得到于彼岸。 又复末世中， 若有人得此， 正法堕手者， 是人若持戒， 清净而无缺， 即圆满戒行； 由戒成就故， 得到于彼岸。 又复末世中， 若有人得此， 正法堕手者， 是人若忍辱， 安受诸娆恼， 即圆满忍行； 由忍成就故， 得到于彼岸。 又复末 现代汉语译本 应如是宣说： ‘若在任何时候，都能如所说的那样去实行，我应当称赞他，是追求菩提（bodhi，觉悟）的人。天住（deva-vihāra，天人的住所）以及梵住（brahma-vihāra，梵天的住所）、圣住（ārya-vihāra，圣者的住所）也是这样，在这三种住所中，随其相应的根器而安住；如果能这样安住，就能证得不生不灭的境界。’ 这时，婆罗门（brāhmaṇa，印度教祭司）对佛说：‘世尊！菩提法门（bodhi-dharma-paryāya，通往觉悟的法门）的意义是什么？未来世中如果有人问我这个意义，我没有智慧，不能通达所有的佛法，那时我该如何回答？愿佛世尊为我详细解说。’ 这时，世尊为婆罗门说了偈颂： ‘婆罗门应当知道，我将为你解说；这广大而正确的佛法，劝勉发起菩提心。那些没有智慧的人，由此可以获得智慧；如果了解这个法门，那就是菩提的意义。这所说的正确佛法，劝勉发起菩提心；随顺众生所提出的问题，一一都能开示。这所说的正确佛法，劝勉发起菩提心；邪见和各种疑惑，一切都能断除。在后来的末法时代中，如果有人得到这正确的佛法，这正法落入手中，这个人如果布施，比如广大的财物等等，就是圆满的布施；由于布施的成就，就能到达彼岸（pāramitā，解脱）。又在末法时代中，如果有人得到这正确的佛法，这正法落入手中，这个人如果持戒，清净而没有缺失，就是圆满的戒行；由于持戒的成就，就能到达彼岸。又在末法时代中，如果有人得到这正确的佛法，这正法落入手中，这个人如果忍辱，安然接受各种恼害，就是圆满的忍辱行；由于忍辱的成就，就能到达彼岸。’
English
English version It should be proclaimed thus: ‘If at all times, one can act as spoken, I shall praise him, as one who seeks bodhi (bodhi, enlightenment). The deva-vihāra (deva-vihāra, abode of gods) and brahma-vihāra (brahma-vihāra, abode of Brahma), and also the ārya-vihāra (ārya-vihāra, abode of the noble ones), in these three abodes, dwell according to what is appropriate; if one dwells thus, one shall attain the phrase of non-cessation.’ At that time, the brāhmaṇa (brāhmaṇa, a member of the priestly class in Hinduism) said to the Buddha: ‘World-Honored One! What is the meaning of the bodhi-dharma-paryāya (bodhi-dharma-paryāya, method of enlightenment)? If in the future world there are beings who ask me this meaning, I have no wisdom, and cannot understand all the Buddha-dharma, what shall I answer at that time? May the World-Honored Buddha explain it to me in detail.’ At that time, the World-Honored One spoke the following gāthā to the brāhmaṇa: ‘Brāhmaṇa, you should know, what I will speak to you; this vast and correct Dharma, encourages the arising of the bodhi-mind. Those without wisdom, can obtain it through this; if one understands this Dharma-gate, that is the meaning of bodhi. This correct Dharma that is spoken, encourages the arising of the bodhi-mind; according to the questions of sentient beings, each and every one can be revealed. This correct Dharma that is spoken, encourages the arising of the bodhi-mind; evil views and all doubts, can all be cut off. In the later degenerate age, if someone obtains this, this correct Dharma falls into their hands, if this person gives alms, such as vast wealth and so on, that is perfect giving; due to the accomplishment of giving, one attains the other shore (pāramitā, perfection). Again, in the degenerate age, if someone obtains this, this correct Dharma falls into their hands, if this person upholds the precepts, pure and without defect, that is perfect conduct of precepts; due to the accomplishment of upholding precepts, one attains the other shore. Again, in the degenerate age, if someone obtains this, this correct Dharma falls into their hands, if this person practices patience, peacefully enduring all disturbances, that is perfect practice of patience; due to the accomplishment of patience, one attains the other shore.’