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English version: Hearing is like an illusion, a Pratyekabuddha (Solitary Buddha, one who attains enlightenment on their own) is like an illusion. A Bodhisattva is like an illusion, a Tathagata (Buddha) is like an illusion. Afflictions are like an illusion, karma is like an illusion. Subhuti (one of the Buddha's principal disciples), for this reason, all dharmas (teachings, phenomena) are like an illusion. These differentiated actions and ordinary beings are all like illusory appearances. Regarding those illusions, as understood, all are unreal attachments. If one can know this way, then one is in accordance. If one clings to reality, then one is a foolish ordinary being. What is said in this way does not contradict reality. As the verse in the *Arya Dharma Sangiti Sutra* says: What is done by illusion, liberation arises from illusion, This is known as before, there is no attachment in illusion, It is said that the three realms are like illusion, all Buddhas and Bodhisattvas know, Knowing this, having been armored with victory, one benefits the world. In all such actions, one should observe the true nature. As mentioned before in Samatha (calm abiding), when sinking, excitement, or other mental states arise, one should observe that all dharmas are without inherent existence. At that time, one should abandon the intention of high and low, and wisdom will be accomplished. The path practiced by those who practice Samatha and Vipassana (insight meditation) in accordance is complete. Even to the point of generating faith, understanding, strength, etc., abiding in the ground of understanding and practice. When observing the desire to arise later, one should again contemplate that in the Paramartha-satya (ultimate truth) there is no inherent existence. The Samvriti-satya (conventional truth) also abides in this way. As the *Ratnamegha Sutra* says: How does a Bodhisattva attain the principle of no-self? Good man, a Bodhisattva should observe form (Rupa), feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) with correct wisdom. When observing, the arising of form is unattainable, the accumulation is unattainable, the cessation is unattainable. Likewise, the arising, accumulation, and cessation of feeling, perception, mental formations, and consciousness are all unattainable. Having understood the non-arising action in the Paramartha-satya, one arises with wisdom and observes, no longer acting with attachment. Therefore, foolish and ignorant people cling to inherent existence in such non-inherent existence, and are attached to inverted views. Therefore, the cycle of birth and death is endless, and one presently receives suffering without rest. The great compassion of the Bodhisattva constantly arises in this way, constantly thinking and acting for the present, with compassion and benefit, making supreme vows and actions. As I have acted, having attained omniscience, I will then truly realize this Dharma nature, and then make offerings to all Buddhas and Bodhisattvas. --------------------------------------------------------------------------------
Chinese
称赞。成所作已。从空悲藏。发生一切施等福行。 如圣法集经说。若诸菩萨如实显示者。谓于一切众生中以大悲转。我此三摩地乐。一切法中如实显示。一切众生为作所成。由是大悲所开发时。即得增上戒定慧等。诸学圆满。成就阿耨多罗三藐三菩提。此中应知。慧及方便是诸菩萨所行相应胜道。不断世俗谛。显示胜义谛。若不断世俗即能以大悲而为先导。善为众生作利益事。远离颠倒。彼即名为善能建立出世间慧。由此乃为顺行方便。于诸方便所行时中。了如幻相亦不颠倒。以出世智。如如善修最胜方便。能于真实句义之中。发勇悍意出生胜慧。菩萨得是慧方便已。乃住相应所行胜道。 如无尽意经说。禅定无尽而能出生慧及方便。其所出生应知即是相应行者。所行胜道。 广释菩提心论卷第三 ◎妄分别刺等。何能拔除。复次此中云何能离疑惑种子。谓于相应定中。以慧眼观彼种子空。如先所说。于色等中若以其所得相而为得者。毕竟无得。如人迷绳谓蛇。智了无异。色中离疑其义亦然。以慧眼观诸境不实邪妄计执。如人处于暗室复还掩闭。总一暗冥都无所见。又如瓶等器中盛满诸物。以盖覆故亦无所见。此中意者。是暗室等虽无所见。然色等有性疑惑取着亦不能离。以不离故彼虽无 现代汉语译本：赞叹（称赞所作所为已经完成）。从空悲藏（从空性的慈悲宝藏）中，生起一切布施等福德行为。 如《圣法集经》（Samadhiraja Sutra）所说：‘如果诸位菩萨如实地显示真理，那就是以大悲心来利益一切众生。我将此三摩地（Samadhi，禅定）的喜乐，如实地显示在一切法中，为一切众生完成应做之事。’由于大悲心的开发，就能获得增上的戒、定、慧等诸种学问的圆满，成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。这里应该知道，智慧和方便是诸位菩萨所修行的相应殊胜之道。不断绝世俗谛（Samvriti-satya，世俗谛），而显示胜义谛（Paramartha-satya，胜义谛）。如果不舍弃世俗谛，就能以大悲心为先导，善巧地为众生做利益之事，远离颠倒。这样的人就被称为善于建立出世间智慧。因此，这是顺应修行的方便。在运用各种方便法门时，了知一切如幻如化，也不会产生颠倒。凭借出世间的智慧，如此善巧地修习最殊胜的方便，就能在真实的义理之中，生起勇猛精进的心意，产生殊胜的智慧。菩萨获得这种智慧和方便之后，就能安住于相应的修行殊胜之道。 如《无尽意经》（Akshayamati Sutra）所说：‘禅定是无尽的，能够出生智慧和方便。’它所出生的智慧和方便，应该知道就是相应行者所修行的殊胜之道。 《广释菩提心论》卷第三 ◎妄分别的刺等，如何能够拔除？进一步说，这里如何能够脱离疑惑的种子？那就是在相应的禅定中，用智慧之眼观察那颗种子的空性。如先前所说，在色等法中，如果以其所获得的表相作为真实所得，那么终究是无所得的。就像人把绳子误认为蛇，明白真相后就知道绳子并没有改变。在色法中消除疑惑，道理也是一样。用智慧之眼观察诸境并非真实，都是邪妄的计执。就像人身处暗室，又把门窗都关上，一片黑暗什么也看不见。又像瓶子等容器中盛满了东西，用盖子盖住，也什么都看不见。这里的意思是，即使在暗室等情况下什么也看不见，然而对于色等法的实有自性的疑惑和执着，仍然不能消除。因为没有消除，所以即使没有看见
English
English version: Praising. The accomplishment has been made. From the treasury of emptiness and compassion (from the compassionate treasury of emptiness), arise all meritorious deeds such as giving. As stated in the Samadhiraja Sutra (Holy Dharma Collection Sutra): 'If the Bodhisattvas truly reveal the truth, it is to benefit all sentient beings with great compassion. I reveal the joy of this Samadhi (meditative absorption) in all dharmas as it is, accomplishing what should be done for all sentient beings.' Due to the development of great compassion, one can obtain the perfection of increasing precepts, concentration, wisdom, and other learnings, and achieve Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). It should be known here that wisdom and skillful means are the corresponding supreme paths practiced by the Bodhisattvas. Without severing the conventional truth (Samvriti-satya), they reveal the ultimate truth (Paramartha-satya). If one does not abandon the conventional truth, one can take great compassion as the guide, skillfully do beneficial things for sentient beings, and stay away from delusion. Such a person is called good at establishing transcendent wisdom. Therefore, this is a convenient way to practice accordingly. When using various skillful means, knowing that everything is like a dream and illusion, one will not produce delusion. Relying on transcendent wisdom, skillfully practicing the most supreme skillful means, one can generate courageous intention in the true meaning, and produce supreme wisdom. After the Bodhisattva obtains this wisdom and skillful means, they can abide in the corresponding supreme path of practice. As stated in the Akshayamati Sutra (Inexhaustible Intent Sutra): 'Samadhi is inexhaustible and can give birth to wisdom and skillful means.' The wisdom and skillful means it gives birth to should be known as the supreme path practiced by the corresponding practitioner. Extensive Explanation of the Treatise on the Mind of Enlightenment, Volume 3 ◎ How can the thorns of false discrimination be removed? Furthermore, how can one get rid of the seeds of doubt here? That is, in the corresponding Samadhi, observe the emptiness of that seed with the eye of wisdom. As mentioned earlier, in form and so on, if one takes the obtained appearance as the real gain, then there is ultimately no gain. Just as a person mistakes a rope for a snake, knowing the truth reveals that the rope has not changed. Eliminating doubt in form is the same principle. Observe with the eye of wisdom that all realms are not real, but are false and deluded conceptions. It is like a person in a dark room who closes the doors and windows again, resulting in complete darkness where nothing can be seen. It is also like a bottle or other container filled with things, covered with a lid, so that nothing can be seen. The meaning here is that even though nothing can be seen in the dark room and so on, the doubt and attachment to the inherent nature of form and so on cannot be eliminated. Because it is not eliminated, even if it is not seen, --------------------------------------------------------------------------------
Chinese
见不断过失。如是等人诸取着心毕竟云何而能除断。是故应以三摩地。手执极微妙快利慧刀。断彼思色等。邪妄分别种子。如是真实断故。譬如拔树连根悉除。地既无根不复生长。邪思种子既得断已。一切过失悉不复生。此中如是。断障等义是奢摩他毗钵舍那相应法门。即修行者所行之道。如世尊言。此相应门是无分别正智因性。故经颂云。 先安住戒次得定 得彼定已慧当修 清净圆明智慧成 智净先由戒具足 大正藏第 32 册 No. 1664 广释菩提心论 广释菩提心论卷第四 莲华戒菩萨造 西天译经三藏传法大师赐紫臣施护等奉 诏译 复次此中如宝云经说。菩萨云何得大乘法。谓若菩萨善学一切法。彼虽有学而于学时。及所学法悉不可得。虽于学中决定无所得。亦不于彼因缘法中而起断见。 如圣法集经说。云何是诸菩萨所行。谓若菩萨于身语意诸所行中。长时不舍一切众生。内心发起大悲增上。为欲利乐诸众生故。应作是念。若我现行及已行行。悉与一切众生。施作广大利益安乐。菩萨虽观诸蕴如幻。亦不于中而生厌舍。一切所行悉无障碍。处如空聚。亦不于中而生厌舍。一切所行悉无障碍。界如蛇毒。亦不于中而生厌舍。一切所行悉无障碍。又 现代汉语译本： 见到（众生）不断犯错。像这样的人，他们的执着之心究竟要如何才能断除呢？因此，应当以三摩地（Samadhi，禅定），手持极其微妙、快速、锐利的智慧之刀，斩断那些关于思、色等的邪妄分别的种子。像这样真实地断除，譬如连根拔起树木，彻底清除。土地既然没有了根，就不会再长出（树木）。邪思的种子既然得以断除，一切过失都不会再产生。这里所说的断除障碍等的意义，是奢摩他（Samatha，止）和毗钵舍那（Vipassanā，观）相应的法门，也就是修行者所行之道。正如世尊所说，这种相应的法门是无分别正智的因性。所以经文偈颂说： ‘先安住戒律，其次获得禅定，获得禅定之后，应当修习智慧，清净圆满的智慧得以成就，智慧的清净首先来自于戒律的具足。’ 《广释菩提心论》卷第四 莲华戒菩萨造 西天译经三藏传法大师赐紫臣施护等奉诏译 再者，如同《宝云经》所说，菩萨如何获得大乘法？如果菩萨善于学习一切法，那么他虽然在学习，但在学习时，以及所学的法，都是不可得的。虽然在学习中决定没有任何所得，也不会因为那些因缘法而生起断灭见。 如同《圣法集经》所说，什么是诸菩萨所行？如果菩萨在身语意的一切行为中，长久不舍弃一切众生，内心发起大悲增上，为了利益安乐一切众生，应当这样想：如果我现在所做以及已经做过的行为，都给予一切众生，施与广大的利益安乐。菩萨虽然观察诸蕴（Skandha，五蕴）如幻，也不会因此而生起厌恶舍弃之心。一切所行都没有障碍，处于如同空聚（虚幻不实之物）。也不会因此而生起厌恶舍弃之心。一切所行都没有障碍，（视）界（Dhatu，界）如蛇毒，也不会因此而生起厌恶舍弃之心。一切所行都没有障碍。还有
English
English version: Seeing (beings) constantly committing faults. For people like this, how can their clinging minds ultimately be eliminated? Therefore, one should use Samadhi (禅定), holding the extremely subtle, swift, and sharp sword of wisdom, to cut off those seeds of false and deluded discriminations regarding thought, form, etc. Cutting off in this true way is like uprooting a tree, removing it completely. Since the ground has no roots, it will no longer grow (trees). Once the seeds of wrong thinking have been cut off, all faults will no longer arise. Here, the meaning of cutting off obstacles, etc., is the Dharma gate corresponding to Samatha (止) and Vipassanā (观), which is the path practiced by practitioners. Just as the World Honored One said, this corresponding gate is the causal nature of non-discriminating correct wisdom. Therefore, the verse in the scripture says: 'First abide in precepts, then obtain Samadhi, having obtained that Samadhi, wisdom should be cultivated, pure and complete wisdom is achieved, the purity of wisdom first comes from the completeness of precepts.' 《Extensive Explanation of the Treatise on the Bodhi Mind》 Volume 4 Composed by Bodhisattva Lianhuajie Translated by the Tripitaka Master Shihu and others, who were bestowed the title 'Purple-robed Minister' by the Emperor of the Western Heaven Translation Scripture Institute Furthermore, as stated in the 《Ratnamegha Sutra》, how does a Bodhisattva attain the Mahayana Dharma? If a Bodhisattva is skilled in learning all Dharmas, then although he is learning, at the time of learning, and the Dharmas being learned, are unattainable. Although there is definitely nothing to be gained in learning, he does not give rise to annihilationist views because of those conditioned Dharmas. As stated in the 《Arya Dharma Sangiti Sutra》, what is the conduct of the Bodhisattvas? If a Bodhisattva, in all actions of body, speech, and mind, never abandons all sentient beings for a long time, and generates great compassion in his heart, for the sake of benefiting and bringing joy to all sentient beings, he should think like this: If my current and past actions are all given to all sentient beings, bestowing vast benefits and happiness. Although the Bodhisattva observes the Skandhas (五蕴) as illusory, he does not give rise to aversion and abandonment because of this. All actions are without obstruction, being in a place like an empty heap (illusory and unreal things). Nor does he give rise to aversion and abandonment because of this. All actions are without obstruction, (viewing) the Dhatu (界) as snake venom, nor does he give rise to aversion and abandonment because of this. All actions are without obstruction. Also --------------------------------------------------------------------------------