Chinese
其成就世间果故，彼不能得成就修行。又以声闻、辟支佛等求涅槃乐，修善业道离大悲心，成就小乘涅槃果故，彼声闻人于菩萨果不得名为成就修行。菩萨过于一切世间，见诸世间种种过失，乃至不着转轮圣王乐果报等，虽复能证小乘涅槃，依大慈悲勇猛心故，舍涅槃乐求佛菩提，修行十善业，为救一切诸众生故，摄大胜愿，其心唯以一切种智以为究竟，是故菩萨不同一切外道、声闻、辟支佛等修行十善业道，是故名为成就修行。 “又成就修行者，受持增上十善业道故。此明何义？以菩萨修行过于声闻、辟支佛等十善业道，是故名为成就修行。诸菩萨摩诃萨有五种法，胜于声闻十善业道。何等为五？一者、专心修行故；二者、常修行故；三者、为安隐自身故；四者、为安隐他身故；五者、善清净故。专心修行者，毕竟不离一味心故。常修行者不断不绝，不休息故。为安隐自身者，为自身取人天安隐及大菩提故。为安隐他身者，为与一切众生安隐，毕竟回向大菩提故，以救过于无数众生故。善清净者，不破故、不点故、不污故、无所属故、善究竟故、不食故、智者赞叹故。破者，少分修治少分不修治故名为破；是故菩萨具足修治名为不破。点者，自不修行教他修行故名为点；是故菩萨自身修行教他修行名为不点 现代汉语译本：因为他们成就了世间的果报，所以他们不能算是成就了修行。又因为声闻（Śrāvaka，听闻佛陀教诲而证悟者）、辟支佛（Pratyekabuddha，无师自悟者）等追求涅槃的快乐，修习善业之道却远离了大悲心，成就了小乘涅槃的果位，所以这些声闻之人，在菩萨的果位上，不能被称为成就了修行。菩萨超越一切世间，见到世间种种过失，乃至不执着于转轮圣王（Cakravartin，拥有统治世界的轮宝的理想君主）的快乐果报等等，即使能够证得小乘涅槃，也因为依仗大慈大悲的勇猛之心，舍弃涅槃的快乐而追求佛的菩提（Bodhi，觉悟），修行十善业，为了救度一切众生，发广大殊胜的誓愿，他们的心唯以一切种智（Sarvajñāna，佛陀所证悟的对一切事物和现象的全面、彻底的智慧）为究竟目标，所以菩萨不同于一切外道、声闻、辟支佛等修行十善业道，因此被称为成就修行。 ‘又成就修行者’，是因为受持并增上十善业道。这说明什么意义呢？因为菩萨的修行超过声闻、辟支佛等的十善业道，所以被称为成就修行。诸位菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨）有五种法，胜过声闻的十善业道。是哪五种呢？一是专心修行；二是常修行；三是为了自身安稳；四是为了他人安稳；五是善于清净。专心修行，是因为毕竟不离一味心（Ekarasa-citta，平等无二的心）的缘故。常修行，是因为不断不绝，不休息的缘故。为了自身安稳，是为了自身取得人天安稳以及大菩提的缘故。为了他人安稳，是为了给予一切众生安稳，并且毕竟回向大菩提的缘故，以救度超过无数众生的缘故。善于清净，是因为不破、不点、不污、无所属、善究竟、不食、智者赞叹的缘故。破，是指少部分修治少部分不修治，这叫做破；所以菩萨具足修治，叫做不破。点，是指自己不修行却教导他人修行，这叫做点；所以菩萨自身修行也教导他人修行，叫做不点。
English
English version: Because they achieve worldly fruits, they cannot be said to have accomplished practice. Furthermore, because Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and others seek the bliss of Nirvana, cultivate the path of good deeds but are far from great compassion, and achieve the fruit of Hinayana Nirvana, these Śrāvakas cannot be called accomplished practitioners in terms of the Bodhisattva fruit. Bodhisattvas surpass all worldly beings, seeing all kinds of faults in the world, even not being attached to the joyful rewards of a Cakravartin (ideal monarch who possesses the wheel jewel to rule the world), etc. Even if they are able to attain Hinayana Nirvana, they abandon the bliss of Nirvana to seek Buddha's Bodhi (enlightenment) because of their courageous mind relying on great compassion, cultivate the ten good deeds, make great and supreme vows to save all sentient beings, and their minds ultimately aim for Sarvajñāna (the Buddha's comprehensive and thorough wisdom of all things and phenomena). Therefore, Bodhisattvas are different from all heretics, Śrāvakas, Pratyekabuddhas, etc., in cultivating the ten good deeds, and therefore are called accomplished practitioners. 'Moreover, those who accomplish practice' do so because they uphold and enhance the ten good deeds. What does this mean? It means that the practice of Bodhisattvas surpasses the ten good deeds of Śrāvakas, Pratyekabuddhas, etc., and therefore they are called accomplished practitioners. The Bodhisattva-mahāsattvas (great Bodhisattvas) have five qualities that surpass the ten good deeds of Śrāvakas. What are these five? First, they practice with focused mind; second, they practice constantly; third, it is for their own peace and security; fourth, it is for the peace and security of others; fifth, it is well purified. Practicing with focused mind means that they ultimately do not depart from the Ekarasa-citta (mind of equal taste). Practicing constantly means that they do not cease, do not interrupt, and do not rest. For their own peace and security means that they obtain the peace and security of humans and gods, as well as great Bodhi, for themselves. For the peace and security of others means that they give peace and security to all sentient beings, and ultimately dedicate it to great Bodhi, in order to save countless sentient beings. Well purified means that it is unbroken, unspotted, unsoiled, unattached, well accomplished, non-eating, and praised by the wise. Broken means that a small part is cultivated and a small part is not cultivated, which is called broken; therefore, Bodhisattvas cultivate completely, which is called unbroken. Spotted means that one does not practice oneself but teaches others to practice, which is called spotted; therefore, Bodhisattvas practice themselves and also teach others to practice, which is called unspotted. --------------------------------------------------------------------------------
Chinese
。污者，自不修行不教他修，见他修行而心随喜故名为污；是故菩萨具足修行名为不污。属者，要依他智而能修行故名为属；是故菩萨不依他智而能修行名无所属。善究竟者，专念毕竟欲心，专念毕竟爱心，专念毕竟恭敬心，专念毕竟信心，专念毕竟畏心，专念毕竟无常心，以是义故名善究竟。食者，回向于有取，有资生故名为食；是故菩萨不取于有名为不食。智者不赞叹者，声闻、辟支佛乘中回向世间，大乘中回向声闻、辟支佛乘故，名智者所不赞叹；是故菩萨，声闻、辟支佛乘中不回向世间，大乘中不回向声闻、辟支佛乘，是故名为智者赞叹。 “又成就修行者，出过一切诸世间故。此明何义？以诸菩萨修行十善业道胜诸世间，是故名为成就修行应知！菩萨有五种法，修行十善业道，能过一切世间。何等为五？一者、愿；二者、安隐；三者、深心；四者、善清净；五者、方便。 “愿者，菩萨摩诃萨凡所发愿，一切凡夫、声闻、辟支佛无如是愿，是故菩萨依愿修行十善业道，则能出过一切世间。如摩诃衍修多罗中《无垢德女所说经》言：‘尊者目连！诸菩萨摩诃萨，从初发心乃至道场，常为一切世间天人而作福田，胜诸声闻、辟支佛故。’ “安隐者，以诸菩萨虽为一切世间极深重苦之所逼恼 现代汉语译本：‘污’指的是自己不修行也不教导他人修行，看到他人修行却心生嫉妒，这叫做‘污’。因此，菩萨圆满具足修行，就称为‘不污’。‘属’指的是必须依赖他人的智慧才能修行，因此称为‘属’。所以，菩萨不依赖他人的智慧也能修行，称为‘无所属’。‘善究竟’指的是专心一意地想着究竟的欲望，专心一意地想着究竟的爱心，专心一意地想着究竟的恭敬心，专心一意地想着究竟的信心，专心一意地想着究竟的畏惧心，专心一意地想着究竟的无常心，因为这个缘故称为‘善究竟’。‘食’指的是回向于有执取，因为有资养生命的作用，所以称为‘食’。因此，菩萨不执取于有，称为‘不食’。‘智者不赞叹’指的是在声闻乘、辟支佛乘中回向于世间，在大乘中回向于声闻乘、辟支佛乘，因此称为智者所不赞叹。所以，菩萨在声闻乘、辟支佛乘中不回向于世间，在大乘中不回向于声闻乘、辟支佛乘，因此称为智者赞叹。 ‘又成就修行者，出过一切诸世间故。’这说明什么意义呢？因为诸位菩萨修行十善业道胜过一切世间，因此称为成就修行，应当知道！菩萨有五种法，修行十善业道，能超越一切世间。是哪五种呢？一是愿，二是安隐，三是深心，四是善清净，五是方便。 ‘愿’指的是，菩萨摩诃萨凡所发之愿，一切凡夫、声闻、辟支佛都没有这样的愿，因此菩萨依靠愿力修行十善业道，就能超越一切世间。如《摩诃衍修多罗》（Mahāyāna-sūtra，大乘经）中的《无垢德女所说经》所说：‘尊者目连（Maudgalyāyana）！诸位菩萨摩诃萨，从最初发心乃至证得菩提，常常为一切世间的天人和人作福田，胜过诸位声闻、辟支佛。’ ‘安隐’指的是，诸位菩萨虽然被一切世间极深重的痛苦所逼迫恼乱
English
English version: 'Defilement' refers to oneself not practicing and not teaching others to practice, and feeling envious when seeing others practice; this is called 'defilement'. Therefore, a Bodhisattva who fully possesses practice is called 'undefiled'. 'Attachment' refers to needing to rely on the wisdom of others to practice, hence it is called 'attachment'. Therefore, a Bodhisattva who can practice without relying on the wisdom of others is called 'unattached'. 'Good consummation' refers to focusing intently on the ultimate desire, focusing intently on the ultimate loving-kindness, focusing intently on the ultimate reverence, focusing intently on the ultimate faith, focusing intently on the ultimate fear, focusing intently on the ultimate impermanence; for this reason, it is called 'good consummation'. 'Food' refers to directing towards having attachment, because it has the function of nourishing life, it is called 'food'. Therefore, a Bodhisattva who does not attach to having is called 'non-food'. 'Not praised by the wise' refers to directing towards the world in the Śrāvakayāna (声闻乘, Hearer Vehicle) and Pratyekabuddhayāna (辟支佛乘, Solitary Buddha Vehicle), and directing towards the Śrāvakayāna and Pratyekabuddhayāna in the Mahāyāna (大乘, Great Vehicle); therefore, it is called not praised by the wise. Therefore, a Bodhisattva does not direct towards the world in the Śrāvakayāna and Pratyekabuddhayāna, and does not direct towards the Śrāvakayāna and Pratyekabuddhayāna in the Mahāyāna; therefore, it is called praised by the wise. 'Moreover, those who accomplish practice transcend all worldly realms.' What does this mean? It means that the Bodhisattvas' practice of the ten wholesome actions surpasses all worldly realms; therefore, it is known as accomplishing practice! Bodhisattvas have five qualities, and by practicing the ten wholesome actions, they can transcend all worldly realms. What are the five? First, aspiration; second, peace and security; third, profound mind; fourth, wholesome purity; and fifth, skillful means. 'Aspiration' refers to the vows made by Bodhisattva-Mahāsattvas (菩萨摩诃萨, Great Bodhisattvas), which are unmatched by those of ordinary beings, Śrāvakas (声闻, Hearers), and Pratyekabuddhas (辟支佛, Solitary Buddhas). Therefore, Bodhisattvas, relying on their aspirations to practice the ten wholesome actions, can transcend all worldly realms. As stated in the *Mahāyāna-sūtra* (摩诃衍修多罗, Great Vehicle Sutra), in the *Sutra Spoken by the Immaculate Virtue Daughter*: 'Venerable Maudgalyāyana (目连)! The Bodhisattva-Mahāsattvas, from their initial aspiration until reaching enlightenment, constantly act as fields of merit for all beings, gods, and humans in the world, surpassing all Śrāvakas and Pratyekabuddhas.' 'Peace and security' refers to the fact that although Bodhisattvas are afflicted and tormented by the deepest and heaviest sufferings of all worldly realms, --------------------------------------------------------------------------------
Chinese
，不能回转取阿耨多罗三藐三菩提心，为阿耨多罗三藐三菩提故，专心修行十善业道，是故菩萨依安隐心修行十善业道，则能出过一切世间。 “深心者，以最胜修行故，以诸菩萨最深爱心修行十善业道，是故菩萨依深心故修行十善业道，则能出过一切世间。 “清净者，除二地已上清净菩萨。何以故？以诸菩萨摩诃萨等有三种清净修行十善业道，是故菩萨依清净修行十善业道，则能出过一切世间。 “方便者，菩萨于何等法中，以何等方便修行十善业道，余世间众生无如是方便，是故菩萨依方便力修行十善业道，则能出过一切世间。 “又成就修行者，以时等无量故。此明何义？以诸菩萨于无量世修行十善业道无量行等，是故菩萨成就修行。 “又诸菩萨得五种法故，修行无量十善业道。何等为五？一者、无量世；二者、无量善法；三者、无量观；四者、无量尽；五者、无量回向。 “无量世者，以诸菩萨过无量世修行十善业道，是故菩萨于无量时修行十善业道。 “无量善法者，以诸菩萨修行无量善法，以彼善法无量，是故菩萨起无量善业道修行。如如来清净毗尼大乘修多罗中说：‘迦叶！如四大海满中生酥，一切众生之所受用；菩萨摩诃萨修集一切有为善根亦复如 现代汉语译本： ‘如果不能回过头来发起阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心），为了阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的缘故，专心修行十善业道，所以菩萨依靠安稳的心修行十善业道，就能超越一切世间。 ‘深心是指，以最殊胜的修行，以诸菩萨最深切的爱心修行十善业道，所以菩萨依靠深心修行十善业道，就能超越一切世间。 ‘清净是指，除了二地以上的清净菩萨。为什么呢？因为诸菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）等有三种清净，修行十善业道，所以菩萨依靠清净修行十善业道，就能超越一切世间。 ‘方便是指，菩萨在什么样的法中，以什么样的方便修行十善业道，其余世间众生没有这样的方便，所以菩萨依靠方便力修行十善业道，就能超越一切世间。 ‘又成就修行是指，以时间等无量。这说明什么意义呢？因为诸菩萨于无量世修行十善业道，无量行等，所以菩萨成就修行。 ‘又诸菩萨得到五种法，所以修行无量十善业道。哪五种呢？一者、无量世；二者、无量善法；三者、无量观；四者、无量尽；五者、无量回向。 ‘无量世是指，因为诸菩萨经过无量世修行十善业道，所以菩萨于无量时修行十善业道。 ‘无量善法是指，因为诸菩萨修行无量善法，因为那些善法无量，所以菩萨发起无量善业道修行。如如来清净毗尼（Vinaya，戒律）大乘修多罗（Sutra，经）中说：‘迦叶（Kasyapa，佛陀弟子名）！如四大海满中生酥，一切众生之所受用；菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）修集一切有为善根也像这样。’