English
English version: Nirvana is because it accords with Dharma-nature (Dharmata) without interruption. Dharma-nature is vast, pervading all sentient beings, equal and without duality, not clinging to 'this' or 'that', ultimately returning to quiescence. When a Bodhisattva generates this mind, they can see a small portion of the Dharmakaya (Dharmakaya, the body of the Dharma). Because they see the Dharmakaya, they can manifest eight kinds of benefits for sentient beings according to their vows, namely, descending from Tusita Heaven (Tusita Heaven), entering the womb, dwelling in the womb, emerging from the womb, renouncing the household life, attaining enlightenment, turning the wheel of Dharma (turning the wheel of Dharma), and entering Nirvana. However, such a Bodhisattva is not yet called Dharmakaya, because their defiled karma from countless past lives has not been completely severed, so they still experience slight suffering according to their birth, but this is not due to karmic bondage, because they have the power of great vows. As it is said in the Sutras (Sutra), sometimes it is said that Bodhisattvas fall into evil realms, but this is not a real fall, but rather to frighten those beginners who have not yet entered the right position and are lazy, so as to make them courageous and diligent. Moreover, once such a Bodhisattva generates the Bodhicitta (mind of enlightenment), they will be far from timidity and will ultimately not fear falling into the realm of the Two Vehicles (Śrāvaka and Pratyekabuddha). If they hear that it takes countless asamkhya kalpas (asamkhya kalpas) of diligent and arduous practice to attain Nirvana, they will not be timid, because they believe that all dharmas are originally Nirvana from the beginning. Those who generate Bodhicitta through understanding and practice should know that they will be even more excellent. Because such a Bodhisattva, from the beginning of their right faith, when the first asamkhya kalpa is about to be completed, a deep understanding of Suchness (Tathata) manifests, and what they cultivate is free from characteristics. Because they know that the essence of Dharma-nature has no stinginess, they accord with and practice Dānapāramitā (Dānapāramitā, giving); because they know that Dharma-nature is undefiled and free from the faults of the five desires, they accord with and practice Śīlapāramitā (Śīlapāramitā, morality); because they know that Dharma-nature has no suffering and is free from anger, they accord with and practice Kṣāntipāramitā (Kṣāntipāramitā, patience); because they know that Dharma-nature has no form of body and mind and is free from laziness, they accord with and practice Vīryapāramitā (Vīryapāramitā, diligence); because they know that Dharma-nature is always stable and its essence is free from disturbance, they accord with and practice Dhyānapāramitā (Dhyānapāramitā, meditation); because they know that the essence of Dharma-nature is bright and free from ignorance, they accord with and practice Prajñāpāramitā (Prajñāpāramitā, wisdom). Those who attain enlightenment of the mind, from the pure mind ground (pure mind ground) to the ultimate Bodhisattva ground (ultimate bodhisattva ground), what state do they attain? It is Suchness (Tathata), because it is said to be a state based on transformed consciousness (transformed consciousness), but this attainer has no state, only Suchness-jnana (Tathata-jnana) is called Dharmakaya. Such a Bodhisattva in in --------------------------------------------------------------------------------
Chinese
一念顷能至十方无余世界，供养诸佛、请转法轮，唯为开导利益众生。不依文字，或示超地速成正觉，以为怯弱众生故；或说我于无量阿僧祇劫当成佛道，以为懈慢众生故。能示如是无数方便不可思议，而实菩萨种性根等，发心则等，所证亦等，无有超过之法。以一切菩萨皆经三阿僧祇劫故，但随众生世界不同，所见所闻根欲性异，故示所行亦有差别。又是菩萨发心相者，有三种心微细之相。云何为三？一者、真心，无分别故。二者、方便心，自然遍行，利益众生故。三者、业识心，微细起灭故。又是菩萨功德成满，于色究竟处示一切世间最高大身。谓以一念相应慧，无明顿尽，名一切种智，自然而有不思议业，能现十方利益众生。” 问曰：“虚空无边故世界无边，世界无边故众生无边，众生无边故心行差别亦复无边。如是境界不可分齐，难知难解。若无明断无有心想，云何能了，名一切种智？” 答曰：“一切境界，本来一心离于想念，以众生妄见境界故心有分齐，以妄起想念不称法性故不能决了。诸佛如来离于见想无所不遍，心真实故，即是诸法之性。自体显照一切妄法，有大智用无量方便，随诸众生所应得解，皆能开示种种法义，是故得名一切种智。” 又问曰：“若诸佛有自然业，能现 现代汉语译本：一念之间能够到达十方所有世界，供养诸佛、请诸佛转法轮，只是为了开导利益众生。不执着于文字，或者示现超越次第快速成就正觉，这是为了那些怯弱的众生；或者说我于无量阿僧祇劫（asamkhya kalpa，无数大劫）之后才能成佛，这是为了那些懈怠缓慢的众生。能够示现如此无数的方便法门，不可思议，而实际上菩萨的种性根器是相同的，发心也是相同的，所证悟的境界也是相同的，没有谁超过谁的说法。因为一切菩萨都要经历三大阿僧祇劫的修行，只是随着众生所处的世界不同，所见所闻、根器欲望和习性不同，所以示现的修行方式也有差别。此外，菩萨发菩提心时，有三种心微妙的相状。哪三种呢？第一是真心，因为真心没有分别。第二是方便心，自然而然地普遍施行，利益众生。第三是业识心，非常微细地生灭变化。此外，菩萨的功德圆满成就时，在色究竟天（Akanistha，最高的天界）示现一切世间最高大的身相。所谓以一念相应的智慧，无明（ignorance）顿时断尽，就叫做一切种智（sarvajnatva，对一切事物本质的完全理解），自然而然地具有不可思议的业力，能够显现在十方世界利益众生。 有人问：‘虚空没有边际，所以世界也没有边际；世界没有边际，所以众生也没有边际；众生没有边际，所以心念行为的差别也没有边际。这样的境界没有办法区分界限，难以知晓，难以理解。如果断除了无明，没有了心念，又怎么能够了知，而被称为一切种智呢？’ 回答说：‘一切境界，本来就是一心，远离了妄想和念头。因为众生错误地看待境界，所以心中有了界限；因为妄想和念头不符合法性，所以不能够彻底明了。诸佛如来远离了见解和妄想，无所不遍，心是真实的，就是诸法的本性。自体显现照耀一切虚妄的法，有广大的智慧和作用，无量的方便法门，随着各种众生所应该得到的理解，都能够开示种种的法义，所以才被称为一切种智。’ 又有人问：‘如果诸佛有自然的业力，能够显现
English
English version: In a single moment, one can reach all the ten directions of the countless worlds, make offerings to all the Buddhas, and request them to turn the Dharma wheel, solely for the purpose of enlightening and benefiting sentient beings. Without clinging to words, one may demonstrate the rapid attainment of perfect enlightenment, surpassing stages, for the sake of timid beings; or one may say, 'I shall attain Buddhahood after countless asamkhya kalpas (asamkhya kalpa, countless great eons),' for the sake of lazy and slow beings. One can demonstrate such countless expedient means, inconceivable, while in reality, the nature and roots of Bodhisattvas are equal, their aspiration is equal, and their attained states are equal, with no one surpassing another. Because all Bodhisattvas undergo three great asamkhya kalpas of practice, it is only that the worlds in which beings reside differ, their perceptions, inclinations, and habits vary, so the practices they demonstrate also differ. Furthermore, regarding the aspect of a Bodhisattva's arising of the Bodhi mind, there are three subtle aspects of mind. What are the three? First, the true mind, because it is without discrimination. Second, the expedient mind, naturally and universally acting to benefit sentient beings. Third, the karmic consciousness mind, subtly arising and ceasing. Furthermore, when a Bodhisattva's merits are fully accomplished, they manifest the tallest form in all the worlds in the Akanistha (Akanistha, the highest heaven). It is said that with the wisdom of a single moment of samadhi, ignorance (ignorance) is instantly exhausted, which is called sarvajnatva (sarvajnatva, complete understanding of the essence of all things), naturally possessing inconceivable karmic power, capable of manifesting in the ten directions to benefit sentient beings. Someone asked: 'Because space is boundless, the worlds are boundless; because the worlds are boundless, sentient beings are boundless; because sentient beings are boundless, the differences in their thoughts and actions are also boundless. Such realms are impossible to delineate and difficult to know and understand. If ignorance is severed and there are no thoughts, how can one know and be called sarvajnatva?' The answer is: 'All realms are originally one mind, apart from thoughts and notions. Because sentient beings falsely perceive realms, their minds have limitations; because false thoughts and notions do not accord with the nature of reality, they cannot be thoroughly understood. The Tathagatas, the Buddhas, are apart from views and notions, all-pervading, and their minds are true, which is the nature of all dharmas. The self-nature manifests and illuminates all false dharmas, possessing great wisdom and function, and countless expedient means. According to what each sentient being should understand, they can reveal various Dharma meanings, and therefore are called sarvajnatva.' Someone asked again: 'If the Buddhas have natural karmic power, capable of manifesting --------------------------------------------------------------------------------
Chinese
一切处利益众生者，一切众生若见其身、若睹神变、若闻其说，无不得利。云何世间多不能见？” 答曰：“诸佛如来法身平等遍一切处，无有作意故。而说自然，但依众生心现。众生心者犹如于镜，镜若有垢，色像不现。如是众生心若有垢，法身不现故。” 已说解释分。 次说修行信心分。 是中依未入正定众生故，说修行信心。何等信心？云何修行？略说信心有四种。云何为四？一者、信根本，所谓乐念真如法故。二者、信佛有无量功德，常念亲近供养恭敬，发起善根，愿求一切智故。三者、信法有大利益，常念修行诸波罗蜜故。四者、信僧能正修行自利利他，常乐亲近诸菩萨众，求学如实行故。 修行有五门，能成此信。云何为五？一者、施门，二者、戒门，三者、忍门，四者、进门，五者、止观门。 云何修行施门？若见一切来求索者，所有财物随力施与，以自舍悭贪令彼欢喜。若见厄难恐怖危逼，随己堪任施与无畏。若有众生来求法者，随己能解方便为说。不应贪求名利恭敬，唯念自利利他回向菩提故。云何修行戒门？所谓不杀、不盗、不淫、不两舌、不恶口、不妄言、不绮语，远离贪嫉、欺诈、谄曲、瞋恚、邪见。若出家者为折伏烦恼故，亦应远离愦闹、常处寂 现代汉语译本 问：如果菩萨在任何地方都能利益众生，那么一切众生如果见到菩萨的身形，或者看到菩萨的神变，或者听到菩萨的说法，都应该能得到利益。为什么世间上很多人都不能见到菩萨呢？ 答：诸佛如来的法身是平等地遍布一切地方的，没有刻意的造作，而是自然而然地显现，只是依据众生的心而显现。众生的心就像镜子一样，镜子如果有了污垢，颜色和影像就不能显现。同样，众生的心如果有了污垢，佛的法身也就不能显现。 （以上）已经说完了解释的部分。 接下来讲述修行信心的部分。 这里是针对尚未进入正定的众生，讲述修行信心。什么是信心？如何修行？简略地说，信心有四种。哪四种呢？第一，相信根本，也就是乐于忆念真如法。第二，相信佛有无量的功德，常常忆念亲近、供养、恭敬佛，发起善根，愿求一切智慧。第三，相信佛法有大利益，常常忆念修行各种波罗蜜（Paramita，到达彼岸的方法）。第四，相信僧人能够正确地修行，既能自利又能利他，常常乐于亲近各位菩萨，求学如实的修行方法。 修行有五种方法（门），能够成就这种信心。哪五种呢？第一是布施门，第二是持戒门，第三是忍辱门，第四是精进门，第五是止观门。 如何修行布施门呢？如果见到有人前来乞求，就将自己所有的财物，根据自己的能力施舍给他，以此舍弃自己的悭吝贪心，使他感到欢喜。如果见到有人遭遇灾难、恐怖、危急逼迫，就根据自己能够做到的，施与他无畏的帮助。如果有众生前来求法，就根据自己所理解的，方便地为他解说。不应该贪求名利恭敬，只想着自利利他，并将功德回向菩提（Bodhi，觉悟）。如何修行持戒门呢？就是不杀生、不偷盗、不邪淫、不两舌、不恶口、不妄语、不绮语，远离贪婪嫉妒、欺骗诈伪、谄媚弯曲、嗔恨恼怒、邪恶见解。如果出家修行的人，为了折服烦恼，也应该远离喧闹的地方，常常处在寂静之处。