English
English version Seeing the Buddha's form, or making offerings to the Sangha (Buddhist monastic community), or practicing according to the teachings of the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana, the Hearer Vehicle and the Solitary Buddha Vehicle, the two main schools of Hinayana Buddhism), or seeing others generate the Bodhi mind. These mind-generations are all uncertain; if encountering adverse conditions, they may sometimes regress to the stage of the Two Vehicles. Furthermore, the mind-generation of faith-accomplishment can be briefly described in three ways: First, generating an upright mind, rightly and truly contemplating the Suchness-Dharma (Tathata, the true nature of things); second, generating a profound mind, delighting in accumulating all good deeds; third, generating a great compassionate mind, vowing to liberate all sentient beings from suffering. Question: All sentient beings and all dharmas are identical within the Dharma-realm (Dhatu, the essence of all things in the universe), without two different aspects. According to principle, one should only rightly contemplate Suchness. Why is it necessary to cultivate all good deeds and save all sentient beings? Answer: It is not so. For example, a Mani jewel (Mani, wish-fulfilling jewel) is inherently bright and pure, but it is in the filth of the ore. If someone diligently remembers it but does not take any measures or exert any effort, wanting to obtain purity will ultimately be impossible. The Dharma of Suchness is also like this; although its essence is bright and pure, complete with all merits, it is defiled by boundless adventitious dust. If someone diligently remembers it but does not take any measures or cultivate various good deeds, wanting to obtain purity will ultimately be unreasonable. Therefore, it is necessary to accumulate all good deeds, save all sentient beings, and depart from that boundless adventitious dust and defilement in order to reveal the True Dharma. Those expedient practices can be briefly described in four ways: First, the fundamental expedient practice, which is to observe that the nature of all dharmas is unborn, to be free from deluded views, and not to dwell in birth and death; and also to observe that all dharmas are formed by the aggregation of causes and conditions, that karmic consequences are not lost, to generate great compassion, to cultivate various good deeds, to gather and transform sentient beings, and not to dwell in Nirvana (liberation). Because Suchness is apart from the aspects of birth, death, and Nirvana. Taking this practice as the foundation for following Suchness is called the fundamental expedient practice. Second, the expedient of cessation, which is shame and remorse. This can stop all evil dharmas, preventing them from growing. Because Suchness is apart from the aspects of all faults, following Suchness to stop all evil deeds is called the expedient of cessation. Third, the expedient of growing good roots, which is the loving and respectful mind generated towards the Three Jewels (Triratna, Buddha, Dharma, Sangha), respectful offerings, prostrations, praise, rejoicing, encouragement, and the growth of right faith, even aspiring to seek unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), protected by the power of the Buddha, Dharma, and Sangha, with karmic obstacles purified and good roots not regressing. --------------------------------------------------------------------------------
Chinese
。以真如离一切障具一切功德故。随顺真如修行善业。是名生长善根方便。四大愿平等方便。谓发誓愿尽未来际。平等救拔一切众生。令其安住无余涅槃。以知一切法本性无二故。彼此平等故。究竟寂灭故。随顺真如此三种相发大誓愿。是名大愿平等方便。 菩萨如是发心之时。则得少分见佛法身。能随愿力现八种事。谓从兜率天宫来下入胎住胎出。胎出家成佛转法轮般涅槃。然犹未得名为法身。以其过去无量世来有漏之业未除断故。或由恶业受于微苦。愿力所持非久被系。有经中说。信成就发心菩萨。或有退堕恶趣中者。此为初学心多懈怠不入正位。以此语之令增勇猛非如实说。 又此菩萨一发心后。自利利他修诸苦行。心无怯弱尚不畏堕二乘之地。况于恶道。若闻无量阿僧祇劫勤修种种难行苦行方始得佛。不惊不怖。何况有起二乘之心及堕恶趣。以决定信一切诸法从本已来性涅槃故。解行发心者当知转胜。初无数劫将欲满故。于真如中得深解故。修一切行皆无著故。此菩萨知法性离悭贪相是清净施度。随顺修行檀那波罗蜜。知法性离五欲境无破戒相是清净戒度。随顺修行尸罗波罗蜜。知法性无有苦恼离瞋害相是清净忍度。随顺修行羼提波罗蜜。知法性离身心相无有懈怠是清净进度。随顺修行毗梨耶波 现代汉语译本：因为真如远离一切障碍，具足一切功德，所以随顺真如修行善业，这叫做增长善根的方便。四大愿平等方便，是指发誓愿直到未来际，平等救拔一切众生，使他们安住于无余涅槃（没有任何剩余的涅槃状态）。因为知道一切法的本性没有差别，彼此平等，究竟寂灭，随顺真如的这三种相而发大誓愿，这叫做大愿平等方便。 菩萨这样发心的时候，就能得到少分佛法身，能够随愿力显现八种事迹，即从兜率天宫（欲界天之一，弥勒菩萨所在之处）来下，入胎、住胎、出胎，出家、成佛、转法轮（传播佛法）、般涅槃（完全的涅槃）。然而还不能被称为法身，因为过去无量世以来的有漏之业（受烦恼影响的行为）还没有断除。或者因为恶业而承受轻微的痛苦，但由于愿力的支持，不会被束缚很久。有经中说，信成就发心的菩萨，或者有退堕到恶趣（不好的轮回道）中的。这是因为初学者心多懈怠，没有进入正确的地位。用这样的话来使他们增加勇猛，并非如实之说。 又，这位菩萨一旦发心之后，自利利他，修习各种苦行，内心没有怯弱，尚且不畏惧堕入二乘（声闻乘和缘觉乘）之地，更何况是恶道。如果听说要经过无量阿僧祇劫（极长的时间单位）勤奋修习种种难行的苦行才能成佛，也不会惊慌恐惧。更何况会生起二乘之心以及堕入恶趣。因为决定相信一切诸法从本来就是性涅槃的缘故。解行发心者应当知道会更加殊胜，因为最初无数劫将要圆满的缘故，在真如中得到深刻理解的缘故，修习一切行都没有执著的缘故。这位菩萨知道法性远离悭贪之相，是清净的施舍度，随顺修行檀那波罗蜜（布施的完美）。知道法性远离五欲之境，没有破戒之相，是清净的戒度，随顺修行尸罗波罗蜜（持戒的完美）。知道法性没有苦恼，远离嗔恨伤害之相，是清净的忍度，随顺修行羼提波罗蜜（忍耐的完美）。知道法性远离身心之相，没有懈怠，是清净的进度，随顺修行毗梨耶波
English
English version: Because the True Thusness (Tathata) is apart from all obstacles and possesses all merits, practicing good deeds in accordance with the True Thusness is called a skillful means for growing good roots. The equal skillful means of the Four Great Vows refers to making vows to liberate all sentient beings equally until the end of the future, enabling them to abide in Nirvana without remainder (Nirupadhisesa-nirvana). Because one knows that the inherent nature of all dharmas is without difference, equal to each other, and ultimately quiescent, making great vows in accordance with these three aspects of the True Thusness is called the equal skillful means of the Great Vow. When a Bodhisattva generates such a mind, they will attain a small portion of the Dharma-body of the Buddha and be able to manifest eight kinds of events according to their vows, namely, coming down from the Tushita Heaven (one of the heavens in the desire realm, where Bodhisattva Maitreya resides), entering the womb, dwelling in the womb, emerging from the womb, renouncing the household life, attaining Buddhahood, turning the wheel of Dharma (spreading the Buddha's teachings), and entering Parinirvana (complete Nirvana). However, they still cannot be called the Dharma-body because the defiled karma (actions influenced by afflictions) from countless past lives has not been eradicated. Or, due to evil karma, they may experience slight suffering, but because of the support of their vows, they will not be bound for long. Some sutras say that a Bodhisattva who has generated the mind of faith may fall into evil realms (unfavorable realms of rebirth). This is because beginners are often lazy and do not enter the correct position. These words are meant to encourage them to increase their vigor, not as a statement of reality. Furthermore, once this Bodhisattva generates the mind of enlightenment, they benefit themselves and others, practicing various ascetic practices without weakness in their mind, not even fearing falling into the stage of the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana), let alone evil paths. If they hear that it takes countless asamkhya-kalpas (extremely long units of time) of diligent practice of various difficult ascetic practices to attain Buddhahood, they will not be alarmed or afraid. How much less would they generate the mind of the Two Vehicles or fall into evil realms, because they have firm faith that all dharmas are inherently in Nirvana from the beginning. Those who generate the mind of understanding and practice should know that they will become even more superior because the initial countless kalpas are about to be completed, because they have gained a deep understanding of the True Thusness, and because they practice all actions without attachment. This Bodhisattva knows that the nature of Dharma is free from the aspect of stinginess, which is the pure perfection of giving, and practices Dana Paramita (perfection of giving) in accordance with it. Knowing that the nature of Dharma is free from the realm of the five desires and has no aspect of breaking precepts, it is the pure perfection of morality, and practices Sila Paramita (perfection of morality) in accordance with it. Knowing that the nature of Dharma has no suffering and is free from the aspect of anger and harm, it is the pure perfection of patience, and practices Ksanti Paramita (perfection of patience) in accordance with it. Knowing that the nature of Dharma is free from the aspect of body and mind and has no laziness, it is the pure perfection of diligence, and practices Virya Para --------------------------------------------------------------------------------
Chinese
罗蜜。知法性无动无乱是清净禅度。随顺修行禅那波罗蜜。知法性离诸痴闇是清净慧度。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。而实证中无境界相。此菩萨以无分别智。证离言说真如法身故。能于一念遍往十方一切世界。供养诸佛请转法轮。唯为众生而作利益不求听受美妙音词。或为怯弱众生故示大精进。超无量劫速成正觉。或为懈怠众生故。经于无量阿僧祇劫。久修苦行方始成佛。如是示现无数方便。皆为饶益一切众生。而实菩萨种性诸根发心作证。皆悉同等无超过法。决定皆经三无数劫成正觉故。但随众生世界不同。所见所闻根欲性异。示所修行种种差别。此证发心中有三种心。一真心。无有分别故。二方便心。任运利他故。三业识心。微细起灭故。 又此菩萨福德智慧二种庄严悉圆满已。于色究竟得一切世间最尊胜身。以一念相应慧。顿拔无明根。具一切种智。任运而有不思议业。于十方无量世界普化众生。 问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。如是境界无有齐限难知难解。若无明断永无心相。云何能了一切种。成一切种智。 答一切妄境从本已来理实唯一心为性。一切众生执 现代汉语译本：罗蜜（Pāramitā，到彼岸）。了知法性不动不乱，是清净的禅度（Dhyāna Pāramitā，禅定到彼岸）。随顺修行禅那波罗蜜（Dhyāna Pāramitā）。了知法性远离一切愚痴黑暗，是清净的慧度（Prajñā Pāramitā，智慧到彼岸）。随顺修行般若波罗蜜（Prajñā Pāramitā）。 证得发心者，从净心地乃至菩萨究竟地，证得何种境界？所谓真如（Tathātā，如实）。因为依据转识（Vijñāna，转变的意识）而说为境界，但实际上证悟之中没有境界之相。这位菩萨以无分别智（Nirvikalpa-jñāna，无分别的智慧），证得远离言说的真如法身（Dharmakāya，法性之身），所以能在一念之间遍往十方一切世界，供养诸佛，请转法轮。只为众生而作利益，不求听受美妙的音词。或者为了怯弱的众生，示现大精进，超越无量劫，迅速成就正觉。或者为了懈怠的众生，经过无量阿僧祇劫，长久修行苦行，方才成佛。如此示现无数方便，都是为了饶益一切众生。而实际上菩萨种性、诸根、发心、作证，都完全相同，没有超过之法。决定都经过三大阿僧祇劫成就正觉。只是随着众生世界不同，所见所闻、根器欲望、性情各异，示现所修行的种种差别。这证得发心中有三种心：一、真心，没有分别的缘故；二、方便心，自然而然利益他人的缘故；三、业识心，微细生灭的缘故。 又这位菩萨福德智慧两种庄严都圆满后，在色究竟天（Akaniṣṭha，最高色界天）得到一切世间最尊胜的身。以一念相应慧，顿然拔除无明（Avidyā，无明）之根，具足一切种智（Sarvākārajñāna，对一切事物和现象的智慧），自然而然具有不可思议的业用，在十方无量世界普遍教化众生。 问：虚空无边所以世界无边，世界无边所以众生无边，众生无边所以心行差别也无边。这样的境界没有边际，难以知晓难以理解。如果无明断尽，永远没有心相，如何能够了解一切种，成就一切种智？ 答：一切虚妄的境界从本来就是理体上唯一，以心为自性。一切众生执...