English
English version: ‘If someone delights in cultivating such Samadhi (concentration), without ceasing or interrupting, know that this person can fully attain it; just as drilling for fire, because it does not stop, fire is easily obtained.’ ‘Good man! If one wishes to attain worldly dharmas and supramundane Bodhi (enlightenment) apart from Samadhi (concentration), there is no such possibility. Good man! All Samadhis (concentrations) are the root of all good dharmas. Because of this cause, one should gather the mind! Just as a person holding a mirror can see all good and evil things, so Samadhi (concentration) is called the adornment of the path to Bodhi (enlightenment). Experiencing joy of body and mind is called Samadhi (concentration); neither increasing nor decreasing is called equal Samadhi (concentration). From the initial contemplation of bones until attaining Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), all are called Samadhi (concentration). This Samadhi (concentration) has four conditions: first, from desire; second, from diligence; third, from mind; fourth, from wisdom. Because of these four conditions, one obtains immeasurable blessings and increases all good. There are also three kinds: first, from hearing; second, from thinking; third, from cultivation; from these three dharmas, it gradually arises. There are also three times: the time of arising, the time of abiding, and the time of increasing. Good man! Within the desire realm, there is a seed of Samadhi (concentration). Because of this seed, one attains the three Bodhis (enlightenments). This Samadhi (concentration) has decline, abiding, and increase. If it is in the four Dhyanas (meditative states), its nature is firm. From the beginning up to the realm of neither perception nor non-perception, the higher realm surpasses the lower realm, in that order. In the fundamental Dhyana (meditative state), there is joy and happiness, but not in the intermediate Dhyana (meditative state). The six superknowledges are also like this, residing in the fundamental Dhyana (meditative state), not in other places. This Samadhi (concentration) is called the adornment of Bodhi (enlightenment). Because of this Samadhi (concentration), one can attain the path of learning and the path of no-more-learning, the four immeasurable minds, the three doors of liberation, benefit oneself and others, immeasurable supernatural powers, the wisdom of knowing others' minds, the ability to tame sentient beings, immeasurable wisdom, the Samadhi (concentration) of the five roots, turning dullness into sharpness, cutting off all birth, old age, sickness, and death, being able to accomplish all-knowing wisdom, and seeing the nature of all dharmas as if looking through a net.’ ‘Good man! A wise person should contemplate thus: all afflictions are my great enemies. Why? Because these afflictions can harm oneself and others. Because of this cause, I should cultivate.’ --------------------------------------------------------------------------------
Chinese
集慈悲之心，为欲利益诸众生故，为得无量纯善法故。若有说言：离于慈悲得善法者，无有是处。如是慈悲能断不善，能令众生离苦受乐，能坏欲界。是慈若能缘于欲界，名欲界慈。 “善男子！众生若能修集慈心，是人当得无量功德。修慈心时，若能先于怨中施安，是名修慈。善男子！一切众生凡有三聚：一者、怨，二者、亲，三者、中；如是三聚，名为慈缘。修慈之人，先从亲起，欲令受乐；此观既成，都及怨家。善男子！起慈心时，有因戒起，有因施起；若能观怨作子想者，是名得慈。善男子！慈唯能缘，不能救苦；悲则不尔，亦缘亦救。善男子！若能观怨一毫之善，不见其恶，当知是人名为习慈。若彼怨家设遇病苦，能往问讯瞻疗所患，给其所须，当知是人能善修慈。善男子！若能修忍，当知即是修慈因缘。如是慈心，即是一切安乐因缘。若能修慈，当知是人能破一切憍慢因缘，能行施、戒、忍辱、精进、禅定、智慧，如法修行。若人修定，当知是人修梵福德；得梵身故，名梵福德。若人能观生死过罪、涅槃功德，是人足下所履粪土，应当顶戴。是人难忍能忍，难施能施，难作能作，是人能修四禅、四空及八解脱。复作是念：‘一切众生身口意恶，未来若受苦恼报者，悉令我受；若我所有善果报者，悉 现代汉语译本： 发起慈悲之心，是为了利益一切众生，为了获得无量纯净善良的功德。如果有人说：离开慈悲之心可以获得善良的功德，这是不可能的。这样的慈悲之心能够断除不善，能够使众生脱离痛苦获得快乐，能够摧毁欲界。这种慈悲如果能够缘于欲界，就叫做欲界慈。 ‘善男子！众生如果能够修习积聚慈心，这个人应当获得无量的功德。修习慈心的时候，如果能够先对怨敌施予安乐，这叫做修习慈心。善男子！一切众生大致分为三类：第一类是怨敌，第二类是亲人，第三类是不亲不疏的人；这三类人，被称为慈心的对象。修习慈心的人，先从亲人开始，希望他们得到快乐；这种观想一旦成就，就普及到怨敌。善男子！生起慈心的时候，有因为持戒而生起的，有因为布施而生起的；如果能够把怨敌看作自己的孩子一样，这叫做得到了慈心。善男子！慈心只能作为一种缘，不能救度痛苦；悲心则不是这样，既能作为一种缘，也能救度痛苦。善男子！如果能够看到怨敌身上哪怕一丝一毫的优点，而不去看他的缺点，应当知道这个人叫做学习慈心。如果那个怨敌恰巧遇到疾病痛苦，能够前去慰问探视，照顾治疗他的疾病，供给他的所需，应当知道这个人能够很好地修习慈心。善男子！如果能够修习忍辱，应当知道这就是修习慈心的因缘。这样的慈心，就是一切安乐的因缘。如果能够修习慈心，应当知道这个人能够破除一切骄慢的因缘，能够如法修行布施、持戒、忍辱、精进、禅定、智慧。如果有人修习禅定，应当知道这个人修习了梵天的福德；因为得到了梵天的身体，所以叫做梵福德。如果有人能够观察生死的过患罪恶、涅槃的功德，这个人的脚下所踩的粪土，也应当顶戴敬奉。这个人难忍能够忍耐，难舍能够施舍，难做能够做到，这个人能够修习四禅、四空以及八解脱。’ 又这样想：‘一切众生身口意所造的恶业，未来如果将要承受苦恼的果报，都让我来承受；如果我所有的一切善良的果报，都
English
English version: Generating a compassionate mind is for the benefit of all sentient beings, and for obtaining immeasurable pure and virtuous qualities. If someone says: 'One can obtain virtuous qualities apart from compassion,' there is no such possibility. Such compassion can sever unwholesomeness, enable sentient beings to be free from suffering and experience happiness, and destroy the desire realm. If this compassion can be directed towards the desire realm, it is called desire realm compassion. 'Good man! If sentient beings can cultivate and accumulate a compassionate mind, that person should obtain immeasurable merit. When cultivating a compassionate mind, if one can first bestow peace and happiness upon enemies, this is called cultivating compassion. Good man! All sentient beings generally fall into three categories: first, enemies; second, relatives; and third, neutrals; these three categories are called the objects of compassion. A person who cultivates compassion starts with relatives, wishing them to receive happiness; once this contemplation is accomplished, it extends to enemies. Good man! When arising a compassionate mind, there are those that arise from precepts, and those that arise from giving; if one can regard enemies as one's own children, this is called attaining compassion. Good man! Compassion can only serve as a condition, it cannot save from suffering; but not so with sorrow, it both serves as a condition and saves. Good man! If one can see even a hair's breadth of goodness in an enemy, and not see their evil, know that this person is called practicing compassion. If that enemy happens to encounter illness and suffering, and one can go to inquire and visit, care for and treat their illness, and provide what they need, know that this person can skillfully cultivate compassion. Good man! If one can cultivate patience, know that this is the cause and condition for cultivating compassion. Such a compassionate mind is the cause and condition for all peace and happiness. If one can cultivate compassion, know that this person can break all causes and conditions for arrogance, and can practice giving, precepts, patience, diligence, meditation, and wisdom, practicing according to the Dharma. If a person cultivates samadhi (meditative concentration), know that this person cultivates the merit of Brahma (a deity in Hinduism and Buddhism); because they have obtained the body of Brahma, it is called Brahma's merit. If a person can contemplate the faults and sins of birth and death, and the merits of Nirvana (liberation from suffering), even the dung and earth that this person treads upon should be honored and revered. This person can endure what is difficult to endure, can give what is difficult to give, can do what is difficult to do, this person can cultivate the four Dhyanas (meditative states), the four formless realms, and the eight liberations.' And further think: 'All the evil deeds of body, speech, and mind of all sentient beings, if they are to receive suffering as a result in the future, let me receive them all; if all the good results that I have, let --------------------------------------------------------------------------------
Chinese
令众生同我受之。’如是慈悲，缘广故广，缘少故少。慈悲三种：谓下中上。复有三种：一者、缘亲，二者、缘怨，三者、缘中。复有三种：一者、缘贪，二者、缘众生，三者、缘非众生。如是缘者，悉名三昧。悲、喜、舍心，亦复如是。 “善男子！有禅非波罗蜜，有波罗蜜非禅，有亦是禅亦波罗蜜，有非禅非波罗蜜。是禅非波罗蜜者，谓世俗禅，声闻、缘觉所有禅定。是波罗蜜非禅定者，所谓施、戒、忍辱、精进。亦是禅亦波罗蜜者，谓金刚三昧。非禅非波罗蜜者，谓一切众生、声闻、缘觉、从闻思惟所生善法。 “善男子！菩萨有二种；一者、在家，二者、出家。出家菩萨修于净禅，是不为难；在家修净，是乃为难。何以故？在家之人多恶因缘所缠绕故。” 优婆塞戒经般若波罗蜜品第二十八 善生言：“世尊！菩萨云何修净般若波罗蜜？” “善男子！若有菩萨持戒精进，多闻正命，修于忍辱，怜愍众生，心多惭愧，远离嫉妒，真实了知诸善方便；为众受苦，不生悔退，乐行惠施，能调众生，善知所犯轻重之相，勤劝众生施作福业；知字知义，心无憍慢，亲近善友，能自利益及利益他；恭敬三宝、诸师、和上、长老有德，于身菩提不生轻想，能观菩提深妙功德；知善恶相，知 现代汉语译本：'愿一切众生都和我一样承受这些。' 这样的慈悲心，因所缘境广大而广大，因所缘境狭小而狭小。慈悲有三种：下品、中品、上品。又有三种：一是缘于亲人，二是缘于怨敌，三是缘于非亲非敌之人。又有三种：一是缘于贪欲，二是缘于众生，三是缘于非众生。像这样缘于不同对象的慈悲，都可称为三昧（Samadhi，定）。悲心、喜心、舍心，也是如此。 ‘善男子！’ 有禅定不是波罗蜜（Paramita，到彼岸），有波罗蜜不是禅定，有既是禅定又是波罗蜜，有既不是禅定也不是波罗蜜。是禅定不是波罗蜜的，是指世俗的禅定，以及声闻（Sravaka，听闻佛法而悟道者）、缘觉（Pratyekabuddha，靠自己悟道者）所拥有的禅定。是波罗蜜不是禅定的，是指布施（Dana）、持戒（Sila）、忍辱（Ksanti）、精进（Virya）。既是禅定又是波罗蜜的，是指金刚三昧（Vajra Samadhi）。既不是禅定也不是波罗蜜的，是指一切众生、声闻、缘觉，从听闻和思惟所产生的善法。 ‘善男子！’ 菩萨有两种：一是在家菩萨，二是出家菩萨。出家菩萨修习清净的禅定，这不难做到；在家菩萨修习清净的禅定，这才是难能可贵。为什么呢？因为在家之人常常被各种恶劣的因缘所缠绕的缘故。” 《优婆塞戒经·般若波罗蜜品》第二十八 善生（Sudatta）问道：‘世尊！菩萨如何修习清净的般若波罗蜜（Prajnaparamita，智慧到彼岸）？’ ‘善男子！’ 如果有菩萨持戒精进，广学多闻，以正当的方式谋生，修习忍辱，怜悯众生，内心多有惭愧，远离嫉妒，真实了知各种善巧方便；为了众生承受痛苦，不生后悔退缩，乐于行布施，能够调伏众生，善于了解所犯戒律的轻重，勤奋劝导众生行布施，修作福德之事；既知文字又解其义，内心没有骄慢，亲近善友，能够自我利益以及利益他人；恭敬三宝（佛、法、僧）、诸位老师、和尚（Upadhyaya，亲教师）、长老以及有德之人，对于自身菩提（Bodhi，觉悟）不生轻视的想法，能够观察菩提深妙的功德；知晓善恶之相，知
English
English version: 'May all sentient beings receive this together with me.' Such loving-kindness and compassion are vast because the object of focus is vast, and small because the object of focus is small. There are three kinds of loving-kindness and compassion: inferior, middling, and superior. There are also three kinds: first, focusing on relatives; second, focusing on enemies; third, focusing on those who are neither relatives nor enemies. There are also three kinds: first, focusing on greed; second, focusing on sentient beings; third, focusing on non-sentient beings. Such focusing is all called Samadhi (定, concentration). The same is true for sympathetic joy, and equanimity. 'Good man! There is dhyana (禅, meditation) that is not Paramita (波羅蜜, perfection), there is Paramita that is not dhyana, there is that which is both dhyana and Paramita, and there is that which is neither dhyana nor Paramita. That which is dhyana but not Paramita refers to worldly dhyana, and the dhyana possessed by Sravakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas). That which is Paramita but not dhyana refers to giving (Dana), moral discipline (Sila), patience (Ksanti), and diligence (Virya). That which is both dhyana and Paramita refers to Vajra Samadhi (金剛三昧, Diamond Samadhi). That which is neither dhyana nor Paramita refers to all sentient beings, Sravakas, and Pratyekabuddhas, and the wholesome dharmas arising from hearing and contemplation. 'Good man! Bodhisattvas are of two kinds: first, those who are householders; second, those who have left home. It is not difficult for a Bodhisattva who has left home to cultivate pure dhyana; it is difficult for a householder to cultivate purity. Why is this? Because those who are householders are often entangled by many evil conditions.' Upasaka Sila Sutra, Chapter 28 on Prajnaparamita Sudatta (善生) said: 'World Honored One! How does a Bodhisattva cultivate pure Prajnaparamita (般若波羅蜜, Perfection of Wisdom)?' 'Good man! If a Bodhisattva upholds the precepts with diligence, is widely learned, lives righteously, cultivates patience, has compassion for sentient beings, has much shame and remorse, is far from jealousy, truly understands all skillful means; endures suffering for the sake of sentient beings, does not give rise to regret or retreat, delights in giving, is able to tame sentient beings, is skilled in knowing the light and heavy aspects of offenses, diligently encourages sentient beings to give and perform meritorious deeds; knows the letters and understands their meaning, has no arrogance in his mind, draws near to good friends, is able to benefit himself and benefit others; reveres the Triple Jewel (三寶, Buddha, Dharma, Sangha), all teachers, Upadhyayas (和尚, preceptors), elders, and virtuous ones, does not give rise to contemptuous thoughts towards his own Bodhi (菩提, enlightenment), is able to contemplate the profound and wonderful merits of Bodhi; knows the characteristics of good and evil, knows --------------------------------------------------------------------------------