Chinese
罗蜜之正因也。是勤精进，能脱一切诸烦恼界。 “善男子！若能受于三恶道苦，当知是人真实能修毗梨耶波罗蜜，平等修集，不急不缓。精进二种：一、正，二、邪。菩萨远离邪精进已，修正精进。修信、施、戒、闻慧、慈悲，名正精进；至心常作，三时无悔，于善法所不生知足，所学世法及出世法，一切皆名正精进也。菩萨虽复不惜身命，然为护法，应当爱惜。身四威仪常修如法，修善法时心无懈息，失身命时不舍如法。若能到于六事彼岸，悉是精进之因缘也。若自读诵、书写、思惟十二部经，名自为法勤行精进；若能以是转化众生令调伏者，名为他法勤行精进。若为菩提修菩提道，布施、持戒、多闻智慧，修学世法，供养父母、师长、有德之人，修舍摩陀、毗婆舍那，读诵、书写十二部经，复能远离贪、恚、痴等，名为菩提勤行精进。如是悉名为正精进，是名六波罗蜜之正因也。 “善男子！懈怠之人，不能一时一切布施，不能持戒，勤行精进，摄心念定忍于恶事，分别善恶，是故我言六波罗蜜因于精进。” “善男子！有勤精进非波罗蜜，有波罗蜜非勤精进，有亦精进亦波罗蜜，有非精进非波罗蜜。精进非波罗蜜者，如邪精进，善事精进，声闻、缘觉所有精进。有波罗蜜非精进者，所谓般 现代汉语译本：这是毗梨耶波罗蜜（Virya Paramita，精进波罗蜜）的正因。这是勤奋精进，能够脱离一切烦恼的境界。 ‘善男子！如果能够承受三恶道的痛苦，应当知道这个人真正能够修习毗梨耶波罗蜜，平等地修习积累，不急不缓。精进有两种：一是正精进，二是邪精进。菩萨远离邪精进之后，修习正精进。修习信心、布施、持戒、听闻、智慧、慈悲，这叫做正精进；至诚恳切地经常去做，一天三次都没有后悔，对于善法不生满足之心，所学习的世间法和出世间法，一切都叫做正精进。菩萨即使不爱惜自己的身命，但是为了守护佛法，也应当爱惜。身体的四种威仪经常如法地修习，修习善法的时候心中没有懈怠，即使失去身命也不舍弃如法。如果能够到达六事（六波罗蜜）的彼岸，都是精进的因缘。如果自己读诵、书写、思惟十二部经，叫做自己为法勤行精进；如果能够用这些佛法转化众生，使他们得到调伏，叫做为他人勤行精进。如果为了菩提（Bodhi，觉悟）修习菩提道，布施、持戒、多闻、智慧，修学世间法，供养父母、师长、有德之人，修习奢摩他（Samatha，止）和毗婆舍那（Vipassana，观），读诵、书写十二部经，又能远离贪、嗔、痴等烦恼，叫做为菩提勤行精进。这些都叫做正精进，是六波罗蜜的正因。’ ‘善男子！懈怠的人，不能一时做到一切布施，不能持戒，勤奋精进，摄心念定，忍受恶事，分别善恶，所以我说六波罗蜜是由于精进而产生的。’ ‘善男子！有勤奋精进但不是波罗蜜，有波罗蜜但不是勤奋精进，有既是精进又是波罗蜜，有既不是精进也不是波罗蜜。精进但不是波罗蜜的，比如邪精进，善事精进，声闻（Sravaka，阿罗汉）和缘觉（Pratyekabuddha，辟支佛）所有的精进。有波罗蜜但不是精进的，比如般若
English
English version: This is the true cause of Virya Paramita (Perfection of Effort). It is diligent effort that can liberate one from all realms of affliction. 'Good man! If one can endure the suffering of the three evil paths, know that this person can truly cultivate Virya Paramita, cultivating and accumulating it equally, neither hastily nor slowly. There are two types of effort: one is right effort, and the other is wrong effort. After a Bodhisattva has distanced themselves from wrong effort, they cultivate right effort. Cultivating faith, giving, morality, learning, wisdom, loving-kindness, and compassion is called right effort; sincerely and constantly doing these things, without regret at any time, not being content with good dharmas, and learning all worldly and supramundane dharmas are all called right effort. Although a Bodhisattva does not cherish their own life, they should cherish it in order to protect the Dharma. The four postures of the body should always be cultivated according to the Dharma, and the mind should not be lazy when cultivating good dharmas, and one should not abandon the Dharma even when losing one's life. If one can reach the other shore of the six perfections, all are causes and conditions of effort. If one personally recites, writes, and contemplates the twelve divisions of scriptures, it is called diligently practicing effort for the Dharma for oneself; if one can transform sentient beings with these teachings and cause them to be tamed, it is called diligently practicing effort for the Dharma for others. If one cultivates the Bodhi path for Bodhi (Enlightenment), giving, upholding precepts, learning widely, wisdom, studying worldly dharmas, making offerings to parents, teachers, and virtuous people, cultivating Samatha (tranquility) and Vipassana (insight), reciting and writing the twelve divisions of scriptures, and also being able to distance oneself from greed, hatred, delusion, etc., it is called diligently practicing effort for Bodhi. All of these are called right effort, and this is the true cause of the six Paramitas.' 'Good man! A lazy person cannot give everything at once, cannot uphold precepts, diligently practice effort, collect the mind and concentrate on stillness, endure evil deeds, and distinguish between good and evil, therefore I say that the six Paramitas arise from effort.' 'Good man! There is diligent effort that is not a Paramita, there is a Paramita that is not diligent effort, there is both effort and a Paramita, and there is neither effort nor a Paramita. Effort that is not a Paramita is like wrong effort, effort in good deeds, and the effort of Sravakas (Arhats) and Pratyekabuddhas (Solitary Buddhas). A Paramita that is not effort is like Prajna (wisdom). --------------------------------------------------------------------------------
Chinese
若波罗蜜。有亦精进亦波罗蜜者，所谓布施、持戒、忍辱、精进、禅等五波罗蜜。有非精进非波罗蜜者，一切凡夫、声闻、缘觉布施、持戒、忍辱、禅定、智慧及余善法。 “善男子！菩萨有二种：一者、在家，二者、出家。出家菩萨修勤精进，是不为难；在家修进，是乃为难。何以故？在家之人多恶因缘所缠绕故。” 优婆塞戒经禅波罗蜜品第二十七 善生言：“世尊！菩萨摩诃萨修禅波罗蜜，云何禅定？” “善男子！禅定即戒、慈、悲、喜、舍，远离诸结，修集善法，是名禅定。善男子！若离禅定，尚不能得一切世事，况出世事？是故应当至心修集。” “菩萨欲得禅波罗蜜，先当亲近真善知识，修集三昧方便之道；所谓戒戒、摄诸根戒，断于邪命，如法而住。随顺师教，于善法所不生知足，修行善时心无休息。常乐寂静，远离五盖，心乐思惟观生死过，常修善法至心不废，具足正念，断诸放逸。省于言语，亦损眠、食，心净、身净。不亲恶友，不与恶交，不乐世事。知时、知法，了知自身。观心数法，若有喜相、愁相、瞋相、软相、坚相，知已能除，犹如金师，善知冷热，不令失所。乐甘露味，虽处世法，身心不勤，犹如须弥，不为四风之所倾动。正念坚固，亦见知觉有为多 现代汉语译本：如果说是精进波罗蜜（Vīrya-pāramitā，精进到彼岸），也有属于精进的波罗蜜，即布施（Dāna，给予）、持戒（Śīla，道德行为）、忍辱（Kṣānti，忍耐）、精进、禅定（Dhyāna，冥想）等五种波罗蜜。也有既非精进也非波罗蜜的情况，即一切凡夫、声闻（Śrāvaka，听闻者）、缘觉（Pratyekabuddha，独觉者）的布施、持戒、忍辱、禅定、智慧（Prajñā，智慧）以及其他善法。 ‘善男子！菩萨（Bodhisattva，觉悟的存在）有两种：一者，在家；二者，出家。出家菩萨修习勤奋精进，这并不困难；在家菩萨修习精进，这才是困难的。为什么呢？因为在家之人多被恶劣的因缘所缠绕。’ 《优婆塞戒经·禅波罗蜜品》第二十七 善生问道：‘世尊！菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨）修习禅波罗蜜，什么是禅定呢？’ ‘善男子！禅定就是戒、慈（Maitrī，友善）、悲（Karuṇā，怜悯）、喜（Muditā，喜悦）、舍（Upekṣā，平静），远离各种烦恼，修集各种善法，这就叫做禅定。善男子！如果离开了禅定，尚且不能获得一切世俗之事，更何况是出世之事呢？因此应当至诚修习。’ ‘菩萨想要获得禅波罗蜜，首先应当亲近真正的善知识（Kalyāṇa-mitta，良师益友），修集三昧（Samādhi，专注）的方便之道；即是持戒、摄持诸根的戒律，断除邪命（不正当的谋生手段），如法而住。随顺师长的教导，对于善法不生满足之心，修行善法时内心没有休息。常常喜好寂静，远离五盖（五种障碍），内心乐于思惟观察生死的过患，常常修习善法至诚不懈，具足正念（正确的念头），断除各种放逸。减少言语，也减少睡眠和饮食，心清净、身清净。不亲近恶友，不与恶人交往，不喜好世俗之事。知晓时节、知晓法理，了解自身。观察心所生起的各种法，如果有了喜悦之相、忧愁之相、嗔怒之相、柔软之相、坚硬之相，知道之后能够去除，就像金匠一样，善于知道冷热，不让它失去控制。喜爱甘露之味，虽然身处世俗之法中，身心却不为之所动，犹如须弥山（Sumeru，世界的中心），不被狂风所倾动。正念坚固，也能觉察到有为法（Saṃskṛta，因缘和合而成的事物）的众多过患。’
English
English version: If we speak of Vīrya-pāramitā (Perfection of Effort), there are also perfections of effort, namely the five perfections of giving (Dāna), moral conduct (Śīla), patience (Kṣānti), effort, and meditation (Dhyāna). There are also things that are neither effort nor perfections, namely the giving, moral conduct, patience, meditation, wisdom (Prajñā), and other good deeds of all ordinary people, Śrāvakas (Hearers), and Pratyekabuddhas (Solitary Buddhas). 'Good man! There are two kinds of Bodhisattvas (Enlightenment Beings): one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to cultivate diligent effort; it is difficult for a householder to cultivate effort. Why? Because householders are often entangled by evil conditions.' Upāsaka Precepts Sutra, Chapter 27 on the Perfection of Meditation Shansheng asked: 'World Honored One! How does a Bodhisattva-mahāsattva (Great Bodhisattva) cultivate the Perfection of Meditation? What is meditation?' 'Good man! Meditation is precepts, loving-kindness (Maitrī), compassion (Karuṇā), joy (Muditā), and equanimity (Upekṣā), being far from all defilements, and cultivating all good dharmas. This is called meditation. Good man! If one is without meditation, one cannot even attain worldly matters, let alone supramundane matters. Therefore, one should cultivate it with utmost sincerity.' 'If a Bodhisattva wishes to attain the Perfection of Meditation, he should first draw near to true good teachers (Kalyāṇa-mitta), and cultivate the expedient path of Samādhi (Concentration); that is, upholding precepts, restraining the senses, abandoning wrong livelihood, and abiding in accordance with the Dharma. Following the teacher's instructions, not being content with good dharmas, and not resting in mind when cultivating good deeds. Always delighting in tranquility, being far from the five coverings (five hindrances), delighting in contemplating the faults of birth and death, constantly cultivating good dharmas with utmost sincerity and without fail, being complete with right mindfulness, and abandoning all laxity. Being sparing in speech, also reducing sleep and food, with a pure mind and a pure body. Not befriending evil friends, not associating with evil people, and not delighting in worldly matters. Knowing the time, knowing the Dharma, and understanding oneself. Observing the mental states, if there are signs of joy, sorrow, anger, softness, or hardness, knowing them and being able to remove them, just like a goldsmith who knows the cold and heat well, not letting it get out of control. Delighting in the taste of nectar, although dwelling in worldly dharmas, the body and mind are not diligent, like Mount Sumeru (the center of the world), not being moved by the winds. Right mindfulness is firm, and also seeing and knowing that conditioned phenomena (Saṃskṛta) have many faults.' --------------------------------------------------------------------------------
Chinese
过。若人乐修如是三昧不休不息，当知是人能具足得；譬如攒火，以不息故，火则易得。” “善男子！若离三昧欲得世法、出世菩提，无有是处。善男子！一切三昧，即是一切善法根本，以是因缘，应当摄心！如人执镜，则见一切善恶之事，是故三昧名菩提道之庄严也。受身心乐，名为三昧；不增不减，名等三昧。从初骨观乃至得阿耨多罗三藐三菩提，皆名三昧。是三昧有四缘：一者、从欲，二者、从精进，三者、从心，四者、从慧。是四缘故，得无量福，增一切善。复有三种：一者、从闻，二者、从思，三者、从修；从是三法渐渐而生。复有三时：所谓生时、住时、增时。善男子！欲界之中，有三昧子，是子因缘，得三菩提。是三昧者，有退、住、增，若在四禅，性则坚固。从初乃至非想非非想处，上地胜下，次第如是。根本禅中则有喜乐，非中间禅。六通亦尔，在于根本，不在余处。是三昧名菩提庄严，因是三昧，能得学道及无学道，四无量心、三解脱门，自利利他，无量神足，知他心智，能调众生，无量智慧，五根三昧，转钝为利，断于一切生老病死，能得成就一切种智，见诸法性，如罗縠视。 “善男子！智者应当作如是观：一切烦恼是我大怨。何以故？因是烦恼能破自他，以是因缘，我当修 现代汉语译本：‘如果有人喜欢修习这样的三昧（Samadhi，定），不停止不间断，应当知道这个人能够完全获得；譬如钻木取火，因为不停止的缘故，火就容易得到。’ ‘善男子！如果离开三昧（Samadhi，定）想要获得世间的法和出世间的菩提（Bodhi，觉悟），这是不可能的。善男子！一切三昧（Samadhi，定），就是一切善法的根本，因为这个因缘，应当收摄心！如人拿着镜子，就能看见一切善恶的事情，所以三昧（Samadhi，定）名为菩提（Bodhi，觉悟）道的庄严。感受身心的快乐，名为三昧（Samadhi，定）；不增加也不减少，名为平等三昧（Samadhi，定）。从最初的白骨观直到获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），都名为三昧（Samadhi，定）。这三昧（Samadhi，定）有四种因缘：一者，从欲望而来；二者，从精进而来；三者，从心而来；四者，从智慧而来。因为这四种因缘，得到无量的福报，增长一切善法。又有三种：一者，从听闻而来；二者，从思考而来；三者，从修习而来；从这三种法渐渐产生。又有三个时期：所谓生起时、住持时、增长时。善男子！欲界之中，有三昧（Samadhi，定）的种子，因为这种子因缘，得到三菩提（Bodhi，觉悟）。这三昧（Samadhi，定），有退步、住止、增长，如果在四禅（Dhyana，禅定）中，性质就坚固。从最初直到非想非非想处，上面的境界胜过下面的境界，次第就是这样。根本禅（Dhyana，禅定）中有喜乐，中间禅（Dhyana，禅定）则没有。六神通也是这样，在于根本禅（Dhyana，禅定），不在其他地方。这三昧（Samadhi，定）名为菩提（Bodhi，觉悟）的庄严，因为这三昧（Samadhi，定），能够得到学道和无学道，四无量心、三解脱门，自利利他，无量的神足，知他人心智，能够调伏众生，无量的智慧，五根三昧（Samadhi，定），转钝为利，断除一切生老病死，能够成就一切种智，看见诸法的本性，如隔着罗縠观看。’ ‘善男子！有智慧的人应当这样观察：一切烦恼是我的大怨敌。为什么呢？因为这烦恼能够破坏自己和他人，因为这个因缘，我应当修习。