English
English version: Beings are complete with all roots, hands, feet, etc., as described extensively in all Sutras (Sutra), which should be understood. 'Furthermore, one dedicates merit in order to purify the Buddha-lands. What does this mean? Bodhisattvas dedicate all white dharmas such as giving to Buddha-bodhi (Buddha-bodhi, enlightenment) in order to purify four meanings. What are the four? First, to purify the Buddha-lands; second, to purify the mind of bodhi (bodhi-citta, mind of enlightenment); third, to teach and mature the minds of pure beings; fourth, to purify all Buddha-dharmas. However, Bodhisattvas do not dedicate merit to obtain worldly positions, nor to seek their own happiness, nor to attain the stages of Śrāvakas (Śrāvaka, Hearers) or Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas). Furthermore, giving, etc., if it avoids the causes of exhaustion, can be dedicated to Sarvākārajñāna (Sarvākārajñāna, the wisdom of the Buddha), therefore Bodhisattvas are skilled in understanding the means of dedication.' 'Furthermore, there are four situations in which a Bodhisattva's merits from giving, etc., can be exhausted. What are the four? First, not dedicating merit to Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment); second, seeking rebirth in the human or heavenly realms; third, lacking the means of dedication; fourth, associating with evil friends. Such Bodhisattvas will have all their roots of goodness from giving, etc., extinguished. If a Bodhisattva practices giving, etc., and if three dharmas are constantly present, then the Bodhisattva's merits from giving, etc., can avoid the causes of exhaustion and accomplish Sarvākārajñāna. What are the three? First, the mind of perfect and complete enlightenment; second, compassion for beings; third, not violating the teachings of the Tathāgata.' 'Furthermore, it is due to the means of embracing. What does this mean? Because Bodhisattvas, even by embracing a small root of goodness, can accomplish vast results. The same giving, etc., only allows worldly beings to obtain heavenly rewards, while the same giving, etc., allows Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, Great Bodhisattvas) to obtain Buddha-bodhi. Therefore, Bodhisattvas accomplish the means of dedication, as stated in the Tathāgata's Sutra on Means: 'Furthermore, good men! Bodhisattva-mahāsattvas, with skillful wisdom, even by giving a mouthful of food to one person, can spread it to all beings. Why? Because Bodhisattvas have skillful wisdom, with a mouthful of food' --------------------------------------------------------------------------------
Chinese
乃至施与畜生，而心常共一切众生，以彼善根皆愿回向一切种智。菩萨布施为二种事，是故施与一切众生：一者、求一切智地；二者、回向大菩提。复次，善男子！菩萨摩诃萨以方便力施布施时，六波罗蜜皆悉满足。何以故？以诸菩萨摩诃萨见乞索人时，摄伏悭嫉心增长大舍心故，即得成就檀波罗蜜。又诸菩萨以自身持戒布施持戒人，所有破戒人令成就持戒，是名菩萨摩诃萨尸波罗蜜。 “‘又诸菩萨慈心、不瞋心、定心布施，是名菩萨摩诃萨羼提波罗蜜。又诸菩萨布施佉陀尼、蒲阇尼等种种饮食，身口意业去来进止，是名菩萨摩诃萨毗离耶波罗蜜。又诸菩萨施布施时专心一念欢喜，不散乱、不求余事，是名菩萨摩诃萨禅波罗蜜。又诸菩萨施布施时，观察法相，谁是能舍、谁是能受、谁受果报？是菩萨如是观察不见一法，以不见一法谁是能舍、谁是能受、谁能受果？是名菩萨摩诃萨般若波罗蜜。’如是等方便修多罗中所明回向方便应知。” 问曰：“应说净不净回向，如布施中有净不净，此回向中亦应如是有净不净。云何净？云何不净？” 答曰：“因修行果如余一切修多罗中广说应知。 “成就慈心者。” 问曰：“何故如来说善知回向方便后，次说成就慈心？” 答曰：“ 现代汉语译本：乃至施舍给畜生，而心中常常与一切众生同在，以这些善根都愿回向一切种智（sarvajñāna，一切智慧）。菩萨的布施是为了两种事，所以施舍给一切众生：一是、为了求得一切智地；二是、为了回向大菩提（mahābodhi，伟大的觉悟）。再者，善男子！菩萨摩诃萨（bodhisattva-mahāsattva，伟大的菩萨）以方便力行布施时，六波罗蜜（ṣaṭ-pāramitā，六种到达彼岸的方法）都完全具足。为什么呢？因为诸位菩萨摩诃萨见到乞讨的人时，摄伏悭吝嫉妒之心，增长广大的舍心，就能够成就檀波罗蜜（dāna-pāramitā，布施波罗蜜）。而且诸位菩萨以自身持戒来布施持戒的人，使所有破戒的人成就持戒，这叫做菩萨摩诃萨尸波罗蜜（śīla-pāramitā，持戒波罗蜜）。 ‘而且诸位菩萨以慈心、不嗔恨心、禅定心来布施，这叫做菩萨摩诃萨羼提波罗蜜（kṣānti-pāramitā，忍辱波罗蜜）。而且诸位菩萨布施佉陀尼（khādanī，可食之物）、蒲阇尼（bhojanī，食物）等种种饮食，身口意业的来去进止都如法，这叫做菩萨摩诃萨毗离耶波罗蜜（vīrya-pāramitā，精进波罗蜜）。而且诸位菩萨在行布施时专心一念欢喜，不散乱、不追求其他事情，这叫做菩萨摩诃萨禅波罗蜜（dhyāna-pāramitā，禅定波罗蜜）。而且诸位菩萨在行布施时，观察法的实相，谁是能施舍的人、谁是能接受的人、谁接受果报？这位菩萨这样观察，不见有一个法是实在的，因为不见有一个法是能施舍的人、能接受的人、能接受果报的人，这叫做菩萨摩诃萨般若波罗蜜（prajñā-pāramitā，智慧波罗蜜）。’像这样等等方便修多罗（sūtra，佛经）中所阐明的回向方便，应当知道。 问：‘应当说明清净和不清净的回向，就像布施中有清净和不清净一样，这回向中也应该像这样有清净和不清净。什么是清净？什么是不清净？’ 答：‘因修行果，就像其他一切修多罗中广泛阐述的那样，应当知道。 ‘成就慈心的人。’ 问：‘为什么如来（Tathāgata，佛）在说了善于了解回向方便之后，接着说成就慈心呢？’ 答：‘
English
English version: Even to the point of giving to animals, while the mind is always with all sentient beings, wishing to dedicate all these roots of goodness to sarvajñāna (all-knowing wisdom). The Bodhisattva's giving is for two purposes, therefore giving to all sentient beings: first, to seek the ground of all-knowing wisdom; second, to dedicate to mahābodhi (great enlightenment). Furthermore, good man! When a Bodhisattva-mahāsattva (great Bodhisattva) practices giving with skillful means, the ṣaṭ-pāramitā (six perfections) are all fully accomplished. Why? Because when these Bodhisattva-mahāsattvas see beggars, they subdue stinginess and jealousy, and increase their great generosity, thus achieving dāna-pāramitā (perfection of giving). Moreover, when these Bodhisattvas use their own adherence to precepts to give to those who uphold precepts, and cause all those who have broken precepts to achieve adherence to precepts, this is called Bodhisattva-mahāsattva śīla-pāramitā (perfection of morality). 'Furthermore, when these Bodhisattvas give with a mind of loving-kindness, a mind without anger, and a mind of concentration, this is called Bodhisattva-mahāsattva kṣānti-pāramitā (perfection of patience). Moreover, when these Bodhisattvas give khādanī (food that is chewed), bhojanī (food that is eaten), and various other foods, and their actions of body, speech, and mind, their coming and going, advancing and stopping, are all proper, this is called Bodhisattva-mahāsattva vīrya-pāramitā (perfection of diligence). Moreover, when these Bodhisattvas give with focused concentration and joy, without distraction or seeking other things, this is called Bodhisattva-mahāsattva dhyāna-pāramitā (perfection of meditation). Moreover, when these Bodhisattvas give, they observe the characteristics of dharmas: who is the giver, who is the receiver, and who receives the karmic result? When the Bodhisattva observes in this way, they do not see a single dharma as real, because they do not see a single dharma that is the giver, the receiver, or the one who receives the karmic result. This is called Bodhisattva-mahāsattva prajñā-pāramitā (perfection of wisdom).' Such skillful means of dedication as explained in the sūtras (discourses) should be understood. Question: 'It should be explained whether dedication is pure or impure, just as there is pure and impure giving. In this dedication, should there also be pure and impure? What is pure? What is impure?' Answer: 'The cause, practice, and result should be understood as widely explained in all other sūtras. 'Those who have achieved loving-kindness.' Question: 'Why did the Tathāgata (Buddha) speak of achieving loving-kindness after speaking of being skilled in understanding the means of dedication?' Answer: ' --------------------------------------------------------------------------------
Chinese
持戒布施是散乱心，修道功德决定感于欲界果报，菩萨以回向方便摄取决定欲界果报，转求大菩提示现彼果不定、示现善能修习菩萨道故。又持戒布施是三昧心修道功德，决定感于禅地果报，菩萨以回向方便摄取决定禅地果报，转求大菩提，示现彼果不定、示现善能修习菩萨道故，是故如来说回向方便，复次说成就慈心。此明何义？以诸凡夫不如实知真实法界，无始世来修习无智，以无智故不能远离我我所法，以其妄执我我所故，为色境界，爱心所缠，是故心常求世间果作极恶行，自然成就世间果报，修行戒施决定成就同界果报。而菩萨心见诸世间所有一切种种过患，见于涅槃安乐利益，善能觉知真实法界，善知因缘有为诸行。其心唯为无上菩提修戒施等，为欲救度世间所有堕坠险难放逸众生持戒布施，虽不取彼世间果报而为众生修一切行，不为自身取于果报，增长所修大功德力，心能摄受回向方便，随顺成就求处果报。” 问曰：“应说四无量。云何菩萨成就四无量？云何行？云何世辩？云何体？云何相？云何地差别？依止何处，观何境界，观何法？云何相应？云何得？云何成就义？” 答曰：“云何菩萨成就四无量者，以其不同外道等故。此明何义？诸外道辈虽复修行四无量行，以为爱心之所润着， 现代汉语译本：持戒布施如果是散乱心，那么修道功德决定会感得欲界的果报。菩萨通过回向的方便法门来摄取决定性的欲界果报，进而转求大菩提（Mahābodhi，伟大的觉悟），示现那样的果报并非是最终的，而是为了示现自己善于修习菩萨道（Bodhisattvayāna，菩萨的修行道路）。同样，持戒布施如果是三昧（Samādhi，专注）心修道功德，那么决定会感得禅定之地的果报。菩萨通过回向的方便法门来摄取决定性的禅定之地果报，进而转求大菩提，示现那样的果报并非是最终的，而是为了示现自己善于修习菩萨道。因此，如来（Tathāgata，佛陀的称号）宣说了回向的方便法门，又进一步宣说了成就慈心。这说明了什么道理呢？因为凡夫不如实地了解真实的法界（Dharmadhātu，宇宙万法的本性），从无始以来就修习无明，因为无明，所以不能远离我与我所的执着。因为妄执我与我所，所以被色等境界和爱心所缠缚，因此内心常常追求世间的果报，做出极恶的行为，自然就会成就世间的果报。修行戒律和布施，也决定会成就同类境界的果报。而菩萨的心，看到世间所有的一切种种过患，看到涅槃（Nirvāṇa，解脱）的安乐利益，善于觉知真实的法界，善于了解因缘和有为诸行。他们的内心唯独为了无上菩提而修持戒律和布施等善行，为了救度世间所有堕落险难和放逸的众生而持戒布施，虽然不求取世间的果报，却为了众生而修一切行，不为自身求取果报，增长所修的大功德力，内心能够摄受回向的方便法门，随顺成就所求之处的果报。 问：‘应当宣说四无量心（catasro 'pramāṇāḥ，四种无限的慈悲喜舍）。菩萨如何成就四无量心？如何行持？如何运用世间辩才？四无量心的体性是什么？相状是什么？在不同地（bhūmi，菩萨修行的不同阶段）的差别是什么？依止于何处，观察何种境界，观察何种法？如何与四无量心相应？如何获得四无量心？如何成就四无量心的意义？’ 答：‘菩萨如何成就四无量心，是因为他们不同于外道等。这说明了什么道理呢？那些外道虽然也修行四无量心，但却被爱心所染着。
English
English version: If keeping precepts and giving alms are done with a distracted mind, the merit of cultivating the path will definitely result in rewards in the desire realm. Bodhisattvas, through the expedient of dedication, take hold of the definite rewards of the desire realm, and then seek great Bodhi (Mahābodhi, great enlightenment), showing that such rewards are not the ultimate goal, but to demonstrate their skill in practicing the Bodhisattva path (Bodhisattvayāna, the path of a Bodhisattva). Similarly, if keeping precepts and giving alms are done with a Samādhi (Samādhi, concentration) mind, the merit of cultivating the path will definitely result in rewards in the realm of meditative absorption. Bodhisattvas, through the expedient of dedication, take hold of the definite rewards of the realm of meditative absorption, and then seek great Bodhi, showing that such rewards are not the ultimate goal, but to demonstrate their skill in practicing the Bodhisattva path. Therefore, the Tathāgata (Tathāgata, the title of the Buddha) spoke of the expedient of dedication, and further spoke of achieving loving-kindness. What does this illustrate? It is because ordinary beings do not truly know the real Dharmadhātu (Dharmadhātu, the nature of all phenomena), and have cultivated ignorance since beginningless time. Because of ignorance, they cannot distance themselves from the attachment to 'I' and 'mine'. Because of their deluded attachment to 'I' and 'mine', they are entangled by the realms of form and the mind of attachment. Therefore, their minds constantly seek worldly rewards, committing extremely evil deeds, and naturally achieve worldly rewards. Cultivating precepts and giving will definitely achieve rewards in the same realm. But the minds of Bodhisattvas see all the various faults in the world, see the peace and benefit of Nirvāṇa (Nirvāṇa, liberation), are skilled in realizing the real Dharmadhātu, and are skilled in understanding the conditioned and active phenomena of causes and conditions. Their minds solely cultivate precepts, giving, and other good deeds for the sake of unsurpassed Bodhi, and keep precepts and give alms in order to save all beings in the world who have fallen into danger and are unrestrained. Although they do not seek worldly rewards, they cultivate all practices for the sake of beings, not seeking rewards for themselves, increasing the power of the great merit they have cultivated, and their minds can embrace the expedient of dedication, accordingly achieving the rewards of the place they seek. Question: 'It should be explained about the four immeasurables (catasro 'pramāṇāḥ, the four infinite qualities of loving-kindness, compassion, joy, and equanimity). How does a Bodhisattva achieve the four immeasurables? How do they practice? How do they use worldly eloquence? What is the nature of the four immeasurables? What is their appearance? What are the differences in different grounds (bhūmi, stages of Bodhisattva practice)? Where do they rely, what realm do they observe, what Dharma do they observe? How do they correspond to the four immeasurables? How do they obtain the four immeasurables? How do they achieve the meaning of the four immeasurables?' Answer: 'How does a Bodhisattva achieve the four immeasurables? It is because they are different from non-Buddhists and others. What does this illustrate? Although those non-Buddhists also practice the four immeasurables, they are attached to them by the mind of attachment.' --------------------------------------------------------------------------------