English
English version: How to attain Nirvana? By the principle of the five skandhas (panchaskandha), if self-nature does not arise, then there is no cessation; it is originally Nirvana. Furthermore, for those who have ultimately abandoned false attachments, it should be understood that defiled dharmas and pure dharmas are all interdependent, and there is no independent self-nature that can be described. Therefore, all dharmas, from their very origin, are neither form (rupa) nor mind (citta), neither wisdom (jnana) nor consciousness (vijnana), neither existent nor non-existent, and are ultimately indescribable. When there is speech, it should be understood that it is the skillful means of the Tathagata (Tathagata), using language to guide sentient beings, with the fundamental purpose of abandoning thoughts and returning to Suchness (tathata), because attachment to all dharmas causes the mind to arise and cease, preventing entry into true wisdom. To separately explain the path and state of generating Bodhicitta (bodhicitta), it refers to the path realized by all Buddhas, and the meaning that all Bodhisattvas aspire to through generating Bodhicitta and practicing. Briefly, there are three types of generating Bodhicitta. What are the three? First, generating Bodhicitta through the accomplishment of faith; second, generating Bodhicitta through understanding and practice; and third, generating Bodhicitta through realization. Generating Bodhicitta through the accomplishment of faith refers to relying on what kind of person and cultivating what kind of practice to attain the accomplishment of faith and be capable of generating Bodhicitta? It refers to relying on sentient beings of the uncertain group, because they have the power of accumulated good roots, believe in the karmic consequences, are able to perform the ten wholesome actions, are weary of the suffering of birth and death, desire to seek unsurpassed Bodhi (anuttara-samyak-sambodhi), are able to encounter Buddhas, personally serve and make offerings, cultivate faith, and after ten thousand kalpas, their faith is accomplished, and the Buddhas and Bodhisattvas teach them to generate Bodhicitta; or because of great compassion, they are able to generate Bodhicitta themselves; or because the True Dharma is about to perish, and through the cause of protecting the Dharma, they are able to generate Bodhicitta themselves. Those who generate Bodhicitta through the accomplishment of faith in this way enter the group of those who are assured of enlightenment, and will ultimately not regress, and are called those who dwell in the Tathagata's lineage and are in accordance with the right cause. If there are sentient beings with few good roots and deep-seated afflictions from a long time ago, even if they encounter the Buddha and are able to make offerings, they only plant the seeds for human and heavenly rewards, or plant the seeds for the Two Vehicles (sravaka-yana, pratyekabuddha-yana). Even if there are those who seek the Great Vehicle (Mahayana), their roots are unstable, either progressing or regressing. Or there are those who have not made offerings to the Buddhas for ten thousand kalpas, but encounter conditions in between and also generate Bodhicitta, such as generating Bodhicitta upon seeing the Buddha's form; or generating Bodhicitta because of making offerings to the Sangha; or generating Bodhicitta because of being taught by those of the Two Vehicles; or learning from others to generate Bodhicitta. All such generating of Bodhicitta are --------------------------------------------------------------------------------
Chinese
皆不定，遇恶因缘，或便退失堕二乘地。 复次，信成就发心者，发何等心？略说有三种。云何为三？一者、直心，正念真如法故。二者、深心，乐集一切诸善行故。三者、大悲心，欲拔一切众生苦故。 问曰：“上说法界一相、佛体无二，何故不唯念真如，复假求学诸善之行？” 答曰：“譬如大摩尼宝体性明净，而有矿秽之垢。若人虽念宝性，不以方便种种磨治，终无得净。如是众生真如之法体性空净，而有无量烦恼染垢。若人虽念真如，不以方便种种熏修，亦无得净。以垢无量遍一切法故，修一切善行以为对治。若人修行一切善法，自然归顺真如法故。略说方便有四种。云何为四？一者、行根本方便。谓观一切法自性无生，离于妄见，不住生死。观一切法因缘和合，业果不失，起于大悲修诸福德，摄化众生不住涅槃，以随顺法性无住故。二者、能止方便。谓惭愧悔过，能止一切恶法不令增长，以随顺法性离诸过故。三者、发起善根增长方便。谓勤供养、礼拜三宝，赞叹、随喜、劝请诸佛，以爱敬三宝淳厚心故，信得增长，乃能志求无上之道。又因佛法僧力所护故，能消业障，善根不退，以随顺法性离痴障故。四者、大愿平等方便。所谓发愿尽于未来，化度一切众生使无有余，皆令究竟无余涅 皆不定，遇到恶劣的因缘，就可能会退失，堕落到二乘（声闻乘和缘觉乘）的境界。 再者，因信心成就而发菩提心的人，发的是什么样的心呢？ 简略地说有三种。 哪三种呢？ 一是直心，因为正念真如法（宇宙万物的真实本性）。 二是深心，因为乐于积聚一切善行。 三是大悲心，因为想要拔除一切众生的痛苦。 问：‘上面说，法界（宇宙万有）是一个统一的整体，佛的本体没有差别，为什么不只念真如，还要假借修学各种善行呢？’ 答：‘譬如一颗大的摩尼宝珠（如意宝珠），其本体性质是明亮洁净的，但却有矿石杂质的污垢。 如果有人虽然知道宝珠的本性，却不使用各种方法来打磨擦拭，终究无法得到洁净的宝珠。 就像这样，众生的真如法（真实本性）的本体是空性清净的，但却有无量烦恼的染污。 如果有人虽然知道真如，却不使用各种方法来熏习修持，也无法得到清净。 因为污垢是无量的，遍及一切法，所以要修一切善行来作为对治。 如果有人修行一切善法，自然会归顺真如法。’ 简略地说，方便法门有四种。 哪四种呢？ 一是行根本方便。 也就是观察一切法的自性本无生灭，远离虚妄的见解，不执着于生死。 观察一切法是因缘和合而生，业的果报不会消失，生起大悲心修各种福德，摄受教化众生而不执着于涅槃，这是因为随顺法性无所住的缘故。 二是能止方便。 也就是惭愧忏悔，能够阻止一切恶法不让其增长，这是因为随顺法性远离各种过失的缘故。 三是发起善根增长方便。 也就是勤奋地供养、礼拜三宝（佛、法、僧），赞叹、随喜、劝请诸佛，因为对三宝有爱敬淳厚的心，所以信心能够增长，才能立志追求无上的佛道。 又因为佛法僧的力量所护佑，能够消除业障，善根不会退失，这是因为随顺法性远离愚痴障碍的缘故。 四是大愿平等方便。 也就是发愿在未来的无尽时间里，教化度脱一切众生，使没有一个遗漏，都让他们最终达到无余涅槃（彻底的寂灭）。
English
All are uncertain, and upon encountering evil conditions, they may regress and fall into the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Furthermore, for those who generate the aspiration for enlightenment through the accomplishment of faith, what kind of mind do they generate? Briefly speaking, there are three types. What are the three? First, the straightforward mind, because of rightly contemplating the Suchness (Tathatā) of Dharma. Second, the profound mind, because of delighting in accumulating all virtuous practices. Third, the great compassionate mind, because of desiring to liberate all sentient beings from suffering. Question: 'Above, it was said that the Dharmadhātu (realm of phenomena) is of one aspect, and the Buddha's essence is without duality. Why not only contemplate Suchness, but also rely on learning various virtuous practices?' Answer: 'For example, a great Maṇi jewel (wish-fulfilling jewel) has a bright and pure essence, but it also has the impurities of ore. If someone only contemplates the jewel's essence but does not use various skillful means to polish and refine it, they will never obtain a pure jewel. Likewise, the Suchness of Dharma of sentient beings has an empty and pure essence, but it also has immeasurable defilements of afflictions. If someone only contemplates Suchness but does not use various skillful means to cultivate and purify it, they will not attain purity. Because the defilements are immeasurable and pervade all dharmas, one must cultivate all virtuous practices as a countermeasure. If someone cultivates all virtuous practices, they will naturally accord with the Suchness of Dharma.' Briefly speaking, there are four types of skillful means. What are the four? First, the fundamental skillful means of practice. That is, contemplating that all dharmas are inherently without arising, being free from deluded views, and not dwelling in birth and death. Contemplating that all dharmas arise from the aggregation of causes and conditions, and that the consequences of karma are not lost, generating great compassion, cultivating various merits, and gathering and transforming sentient beings without dwelling in Nirvāṇa, because of according with the non-abiding nature of Dharma. Second, the skillful means of cessation. That is, being ashamed and remorseful, which can stop all evil dharmas from increasing, because of according with the nature of Dharma and being free from all faults. Third, the skillful means of initiating and increasing good roots. That is, diligently making offerings to and prostrating to the Three Jewels (Buddha, Dharma, Saṅgha), praising, rejoicing in, and requesting the Buddhas, because of having a pure and respectful mind towards the Three Jewels, faith can increase, and one can aspire to the unsurpassed path of Buddhahood. Moreover, because of being protected by the power of the Buddha, Dharma, and Saṅgha, one can eliminate karmic obstacles, and good roots will not regress, because of according with the nature of Dharma and being free from the obscuration of ignorance. Fourth, the skillful means of great vow and equality. That is, vowing to exhaust the future, to transform and liberate all sentient beings, so that none are left behind, and to lead them all to ultimately attain Nirvāṇa without remainder (complete cessation). --------------------------------------------------------------------------------
Chinese
槃，以随顺法性无断绝故，法性广大，遍一切众生，平等无二，不念彼此，究竟寂灭故。菩萨发是心故，则得少分见于法身。以见法身故，随其愿力能现八种利益众生。所谓从兜率天退，入胎，住胎，出胎，出家，成道，转法轮，入于涅槃。然是菩萨未名法身，以其过去无量世来有漏之业未能决断，随其所生与微苦相应，亦非业系，以有大愿自在力故。如修多罗中，或说有退堕恶趣者，非其实退，但为初学菩萨未入正位而懈怠者，恐怖令使勇猛故。又是菩萨一发心后，远离怯弱，毕竟不畏堕二乘地。若闻无量无边阿僧祇劫勤苦难行乃得涅槃，亦不怯弱，以信知一切法从本已来自涅槃故。解行发心者，当知转胜。以是菩萨从初正信已来，于第一阿僧祇劫将欲满故，于真如法中，深解现前，所修离相。以知法性体无悭贪故，随顺修行檀波罗蜜；以知法性无染，离五欲过故，随顺修行尸波罗蜜；以知法性无苦，离瞋恼故，随顺修行羼提波罗蜜；以知法性无身心相，离懈怠故，随顺修行毗梨耶波罗蜜；以知法性常定，体无乱故，随顺修行禅波罗蜜；以知法性体明，离无明故，随顺修行般若波罗蜜。证发心者，从净心地乃至菩萨究竟地，证何境界？所谓真如，以依转识说为境界，而此证者无有境界，唯真如智名为法身。是菩萨于 现代汉语译本：涅槃（Nirvana），是因为随顺法性而没有断绝的缘故。法性广大，遍及一切众生，平等没有差别，不执着于彼此，最终归于寂灭。菩萨发起这样的心，就能稍微见到法身（Dharmakaya）。因为见到法身，所以能随其愿力显现八种利益众生的事迹，也就是从兜率天（Tusita Heaven）退下，入胎，住胎，出胎，出家，成道，转法轮（turning the wheel of Dharma），进入涅槃。然而这样的菩萨还不能称为法身，因为他们过去无量世以来的有漏之业还没有完全断除，所以随着所生之处还会感受到轻微的痛苦，但这也不是业力的束缚，因为他们有大愿的自在力量。就像修多罗（Sutra）中，有时会说有菩萨退堕到恶趣，这并非真的退堕，只是为了让那些初学菩萨还没有进入正位而懈怠的人，感到恐怖从而勇猛精进。而且这样的菩萨一旦发起菩提心后，就会远离怯弱，最终不会畏惧堕入二乘（声闻和缘觉）的境界。如果听到要经过无量无边阿僧祇劫（asamkhya kalpas）的勤苦修行才能得到涅槃，也不会怯弱，因为他们相信一切法从根本上来说本来就是涅槃。理解和修行而发菩提心的人，应当知道会更加殊胜。因为这样的菩萨从最初的正信开始，在第一个阿僧祇劫将要圆满的时候，对于真如法（Tathata）的深刻理解已经显现，所修行的都是离相的。因为知道法性的本体没有悭贪，所以随顺修行檀波罗蜜（Dānapāramitā，布施）；因为知道法性没有污染，远离五欲的过患，所以随顺修行尸波罗蜜（Śīlapāramitā，持戒）；因为知道法性没有痛苦，远离嗔恼，所以随顺修行羼提波罗蜜（Kṣāntipāramitā，忍辱）；因为知道法性没有身心之相，远离懈怠，所以随顺修行毗梨耶波罗蜜（Vīryapāramitā，精进）；因为知道法性常定，本体没有散乱，所以随顺修行禅波罗蜜（Dhyānapāramitā，禅定）；因为知道法性本体光明，远离无明，所以随顺修行般若波罗蜜（Prajñāpāramitā，智慧）。证悟发心的人，从净心地（pure mind ground）乃至菩萨究竟地（ultimate bodhisattva ground），证悟的是什么境界呢？就是真如（Tathata），因为依据转识（transformed consciousness）而说为境界，而这个证悟者是没有境界的，只有真如智（Tathata-jnana）才称为法身。这样的菩萨在 于