Chinese
信因果；二者、知一切法无有吾我，而于众生起大悲心；三者、深乐涅槃而游生死；四者、所作施行皆为众生不求果报若如是者，即生在佛家。是故偈言： “菩萨摩诃萨， 以离诸烦恼， 则证菩萨位， 是故生佛家。” “此明何义？又佛家者，行何等法生如来家？谓离烦恼故、解空行故、知自位故；又作利益众生行故、不迷失行故，得如是法名为菩萨摩诃萨生在佛家。” “此明何义？偈言： “佛说如来家， 谓方便般若， 菩萨生是家， 是故不可嫌。” “此义云何？言方便者，略说不舍一切众生；言般若者，所谓不取一切诸法。此二种法是诸佛家，是故菩萨摩诃萨依方便、般若生，以为方便、般若二法之所摄故。菩萨摩诃萨为欲利益一切众生生在世间，而实不依烦恼业生。若如是者，菩萨摩诃萨不可讥嫌，一切天等可呵之法皆悉远离，生佛胜家。以是义故，种姓尊贵不可讥嫌。是故，如来修多罗中为婆罗门而说偈言： “‘天人乾闼婆， 龙夜叉众鸟， 如是等诸业， 皆悉已灭尽。 彼漏散灭尽， 如莲华不染， 若能如是知， 不染着诸欲。’ “如是菩萨摩诃萨是名真佛子，非天等异子。是故偈言： “菩萨知实际， 及 现代汉语译本 信因果：第一，相信因果报应的规律；第二，了知一切法（dharma）没有‘我’（atman）的实体，但对众生生起广大的慈悲心；第三，深深喜爱涅槃（Nirvana）的寂静，却仍然在生死轮回中救度众生；第四，所做的一切善行都是为了利益众生，不求任何回报。如果能够做到这些，就是生在佛的家族中。所以偈颂说： ‘菩萨摩诃萨（Bodhisattva-Mahasattva），因为远离了各种烦恼， 就能证得菩萨的果位，所以说是生在佛的家族中。’ 这段话说明了什么意义？又，所谓的‘佛家’，要修行什么样的法才能生在如来的家族中呢？就是要远离烦恼，理解空性，明白自己的菩萨地位；并且要利益众生，不迷失菩萨的修行，得到这样的法，才能被称为菩萨摩诃萨，生在佛的家族中。 这段话说明了什么意义？偈颂说： ‘佛说如来的家族，指的是方便（upaya）和般若（prajna）， 菩萨生在这个家族中，因此是无可指责的。’ 这段话是什么意思呢？所谓‘方便’，简单地说就是不舍弃任何一个众生；所谓‘般若’，就是不执着于任何一个法。这两种法是诸佛的家族所具有的，所以菩萨摩诃萨依靠方便和般若而生，被方便和般若这两种法所摄持。菩萨摩诃萨为了利益一切众生而生在世间，但实际上不是因为烦恼和业力而生。如果能够做到这样，菩萨摩诃萨就是无可指责的，一切天人等可以指责的过失都远离了，生在佛的殊胜家族中。因为这个缘故，菩萨的种姓是尊贵而无可指责的。所以，如来在修多罗（sutra）中为婆罗门（Brahmin）说了这样的偈颂： ‘天人、乾闼婆（Gandharva）、龙、夜叉（Yaksa）、众鸟， 像这些众生的业力，都已经灭尽。 他们的烦恼已经散尽灭除，如同莲花一样不被污泥所染， 如果能够像这样了知，就不会被各种欲望所染着。’ 像这样的菩萨摩诃萨，才是真正的佛子，而不是天人等其他的儿子。所以偈颂说： ‘菩萨了知实际，以及
English
English version Believing in cause and effect: First, believing in the law of cause and effect; second, knowing that all dharmas (dharma) have no 'self' (atman), yet generating great compassion for all beings; third, deeply delighting in the tranquility of Nirvana (Nirvana), yet still saving beings in the cycle of birth and death; fourth, all good deeds done are for the benefit of all beings, without seeking any reward. If one can do these things, then one is born into the family of the Buddha. Therefore, the verse says: 'Bodhisattva-Mahasattva (Bodhisattva-Mahasattva), because of being free from all afflictions, can attain the position of a Bodhisattva, therefore it is said to be born into the family of the Buddha.' What does this passage mean? Furthermore, what kind of dharma must one practice to be born into the family of the Tathagata in the so-called 'Buddha family'? It is to be free from afflictions, understand emptiness, and understand one's own Bodhisattva position; and to benefit all beings, not to be lost in the practice of a Bodhisattva, and to obtain such dharma, one can be called a Bodhisattva-Mahasattva, born into the family of the Buddha. What does this passage mean? The verse says: 'The Buddha said that the family of the Tathagata refers to skillful means (upaya) and wisdom (prajna), The Bodhisattva is born into this family, therefore it is irreproachable.' What does this passage mean? 'Skillful means' simply means not abandoning any sentient being; 'wisdom' means not being attached to any dharma. These two dharmas are possessed by the family of all Buddhas, so the Bodhisattva-Mahasattva is born relying on skillful means and wisdom, and is embraced by these two dharmas of skillful means and wisdom. The Bodhisattva-Mahasattva is born into the world to benefit all sentient beings, but is not actually born because of afflictions and karma. If one can do this, the Bodhisattva-Mahasattva is irreproachable, and all faults that can be criticized by gods and others are avoided, and one is born into the Buddha's supreme family. For this reason, the Bodhisattva's lineage is noble and irreproachable. Therefore, the Tathagata spoke this verse to the Brahmin (Brahmin) in the sutra (sutra): 'Gods, Gandharvas (Gandharva), dragons, Yakshas (Yaksa), and birds, The karmas of these beings have all been extinguished. Their afflictions have been scattered and extinguished, like a lotus flower that is not stained by mud, If one can know this, one will not be stained by various desires.' Such a Bodhisattva-Mahasattva is a true son of the Buddha, not a different son like gods. Therefore, the verse says: 'The Bodhisattva knows reality, and -------------------------------------------------------------------------------- 修波罗蜜， 以得无漏道， 故出过世间。”
Chinese
“菩萨知实际者，此明何义？明一切法皆悉寂静。是故如来而说偈言： “‘一切法无体， 以实无诸事， 不生不灭故， 得名为实际。’ “如是般若波罗蜜，知一切诸法无体真实际，以般若波罗蜜知断道行，五波罗蜜知方便功德道。如是菩萨摩诃萨以此功德智慧能成佛菩提，能尽诸烦恼，能利益众生。 “又修诸波罗蜜亦知如实际。云何知？不见施者、受者、财物三种法故，修行清净诸波罗蜜。菩萨如是修行实际，是故无漏，以无漏故出过一切诸世间道。是故偈言： “分别世间行， 烦恼稠林中， 取出世间位， 是入出世道。” “分别世间行者，略有二种分别：一者、实分别，谓色是可见相，如是等；二者、胜分别，即彼色中青黄赤白等。世间者，即五阴烦恼；稠林者，深险黑闇恐怖可畏，不可观察难见难知。 “如是菩萨摩诃萨观察自体，分别、胜分别、五阴分别，如向所说事中不着，作是思惟：‘我当云何令众生解？’是故偈言： “如实知诸法， 实胜阴一二， 不见众生事， 云何化众生？ 菩萨摩诃萨， 修行无漏智， 及以功德行， 趣于出世道。” “是故菩 现代汉语译本 ‘修习般若波罗蜜（Prajna-paramita，智慧到彼岸）， 以获得无漏道（Anasrava-marga，没有烦恼的道路）， 所以能超出世间。’ ‘菩萨了知实际（Bhuta-koti，真如实际）者，这说明什么意义？说明一切法都完全寂静。所以如来说偈颂说： ‘一切法没有自体， 因为真实中没有诸事， 不生也不灭， 所以得名为实际。’ ‘像这样，般若波罗蜜（Prajna-paramita，智慧到彼岸）了知一切诸法没有自体的真实实际，以般若波罗蜜（Prajna-paramita，智慧到彼岸）了知断道之行，五波罗蜜（Panca-paramita，五种到彼岸的方法，即布施、持戒、忍辱、精进、禅定）了知方便功德之道。像这样，菩萨摩诃萨（Bodhisattva-mahasattva，伟大的菩萨）以此功德智慧能够成就佛菩提（Buddha-bodhi，佛的觉悟），能够断尽诸烦恼，能够利益众生。 ‘又修习诸波罗蜜（paramita，到彼岸）也了知如实际（Bhuta-koti，真如实际）。如何了知？因为不见施者、受者、财物这三种法，所以修行清净的诸波罗蜜（paramita，到彼岸）。菩萨像这样修行实际（Bhuta-koti，真如实际），所以没有烦恼，因为没有烦恼所以能超出一切诸世间道。所以偈颂说： ‘分别世间之行， 在烦恼稠密的森林中， 取出世间的地位， 这是进入出世之道。’ ‘分别世间之行，略有二种分别：一者，实分别，即色是可见之相，像这样等；二者，胜分别，即彼色中青黄赤白等。世间，即五阴烦恼；稠林，深险黑暗恐怖可畏，不可观察难以见到难以知晓。 ‘像这样，菩萨摩诃萨（Bodhisattva-mahasattva，伟大的菩萨）观察自体，分别、胜分别、五阴分别，如先前所说的事中不执着，这样思维：‘我应当如何令众生理解？’所以偈颂说： ‘如实了知诸法， 实胜阴一二， 不见众生之事， 如何化度众生？ 菩萨摩诃萨（Bodhisattva-mahasattva，伟大的菩萨）， 修行无漏智， 及以功德行， 趣向于出世之道。’ ‘所以菩
English
English version ‘Cultivating Prajna-paramita (Prajna-paramita, perfection of wisdom), To attain the Anasrava-marga (Anasrava-marga, path without outflows), Therefore, one transcends the world.’ ‘When a Bodhisattva knows the Bhuta-koti (Bhuta-koti, ultimate reality), what does this signify? It signifies that all dharmas are completely tranquil. Therefore, the Tathagata speaks in verse, saying: ‘All dharmas have no substance, Because in reality there are no things, Neither arising nor ceasing, Therefore, it is named Bhuta-koti (Bhuta-koti, ultimate reality).’ ‘Thus, Prajna-paramita (Prajna-paramita, perfection of wisdom) knows that all dharmas have no substantial true reality. With Prajna-paramita (Prajna-paramita, perfection of wisdom), one knows the practice of the path of cessation; with the five paramitas (Panca-paramita, the five perfections: generosity, morality, patience, diligence, and meditation), one knows the path of skillful means and merit. Thus, a Bodhisattva-mahasattva (Bodhisattva-mahasattva, great being Bodhisattva) with this merit and wisdom can accomplish Buddha-bodhi (Buddha-bodhi, Buddha's enlightenment), can exhaust all afflictions, and can benefit sentient beings.’ ‘Furthermore, cultivating the paramitas (paramita, perfections) also knows as Bhuta-koti (Bhuta-koti, ultimate reality). How does one know? Because one does not see the three dharmas of giver, receiver, and gift, one cultivates pure paramitas (paramita, perfections). A Bodhisattva cultivates reality in this way, therefore is without outflows; because without outflows, one transcends all worldly paths. Therefore, the verse says: ‘Distinguishing worldly conduct, In the dense forest of afflictions, Taking the position of transcendence, This is entering the path of transcendence.’ ‘Distinguishing worldly conduct, there are roughly two kinds of distinctions: first, real distinction, that is, form is a visible appearance, and so on; second, superior distinction, that is, within that form, blue, yellow, red, white, and so on. The world is the five skandhas of afflictions; the dense forest is deep, dangerous, dark, terrifying, and fearful, unobservable, difficult to see, and difficult to know.’ ‘Thus, a Bodhisattva-mahasattva (Bodhisattva-mahasattva, great being Bodhisattva) observes the self, distinguishes, distinguishes superiorly, distinguishes the five skandhas, and does not cling to the matters as previously described, thinking: ‘How should I enable sentient beings to understand?’ Therefore, the verse says: ‘Knowing all dharmas as they truly are, Real, superior, skandhas one and two, Not seeing the affairs of sentient beings, How to transform sentient beings? A Bodhisattva-mahasattva (Bodhisattva-mahasattva, great being Bodhisattva), Cultivating wisdom without outflows, And with meritorious conduct, Approaches the path of transcendence.’ ‘Therefore, the Bo’ -------------------------------------------------------------------------------- 萨入出世间道。” 问曰：“云何善住菩萨法中？” 答曰：“偈言： “入菩萨诸地， 安住己法中， 依通及自在， 化一切众生。”
Chinese
“入菩萨诸地者，如下经言：‘善知地地转行故。’化一切众生者，如下经言：‘得百三昧乃至无量百千万亿那由他劫不可数知故。’得自在者，如说种种功德，何等时？何等法？何等自在？何等成就事？何等行？得诸自在不退一切佛法种子义，成就一切佛法，故言善住菩萨法中。” 问曰：“云何善住菩萨正处？” 答曰：“偈言： “一时诸佛边， 闻持思修说， 行解义成就， 正觉供养等， 菩萨摩诃萨， 修行如是法， 是名为安住， 菩萨正处中。” “是故，经言善住菩萨正处。” 问曰：“云何入三世平等真如法中？” 答曰：“偈言： “知诸佛菩提， 及佛菩萨行， 知佛三世空， 是名善意入。” “此义云何？谓知一切三世诸佛法身平等。又复能知一切诸佛依色身故，修行一切佛菩萨行，及知一切过去未来现在诸法，皆从因缘和合而生无其实体。善意入者，如向所说三世诸法平等无二，如实而知一味等味不破坏入。是故经言：‘入三世平等真如法中。’” 现代汉语译本： ‘萨入出世间道。’ 问：‘如何善于安住于菩萨的法中？’ 答：‘偈语说： ‘进入菩萨的各个阶段（地），安住于自身的法中，依靠神通和自在，教化一切众生。’ ‘进入菩萨的各个阶段（地）’，如下面的经文所说：‘善于了解各个阶段（地）的转变和运行。’ ‘教化一切众生’，如下面的经文所说：‘获得百种三昧，乃至无量百千万亿那由他劫（nayuta kalpas，极多数的劫）都无法数清。’ 获得自在，如所说的种种功德，在什么时间？什么法？什么自在？什么成就之事？什么修行？获得各种自在，不退失一切佛法的种子之义，成就一切佛法，所以说善于安住于菩萨的法中。 问：‘如何善于安住于菩萨的正处？’ 答：‘偈语说： ‘在所有佛陀身边，听闻、受持、思考、修行和宣说，修行和理解的意义得以成就，正确的觉悟和供养等等，菩萨摩诃萨（Bodhisattva-Mahāsattva，大菩萨）如此修行这些法，这被称为安住于菩萨的正处中。’ ‘因此，经文说善于安住于菩萨的正处。’ 问：‘如何进入三世平等的真如法中？’ 答：‘偈语说： ‘了解诸佛的菩提（bodhi，觉悟），以及佛和菩萨的修行，了解佛的三世皆空，这被称为善意进入。’ ‘这个意义是什么？是指了解一切三世诸佛的法身平等。又能了解一切诸佛依靠色身，修行一切佛菩萨的修行，以及了解一切过去、未来、现在诸法，都是从因缘和合而生，没有其实体。善意进入是指，如前面所说的三世诸法平等无二，如实地了解一味等味不破坏的进入。因此经文说：‘进入三世平等的真如法中。’