English
English version: Pāramitā (to the other shore). Knowing that the nature of Dharma is unmoving and undisturbed is the pure Dhyāna Pāramitā (perfection of meditation). Following and cultivating Dhyāna Pāramitā. Knowing that the nature of Dharma is free from all ignorance and darkness is the pure Prajñā Pāramitā (perfection of wisdom). Following and cultivating Prajñā Pāramitā. For those who have attained the arising of the aspiration for enlightenment, what state is attained from the pure mind ground up to the ultimate stage of a Bodhisattva? It is what is called Tathātā (suchness). Because it is spoken of as a state based on the transformed consciousness (Vijñāna), but in actual realization, there is no characteristic of a state. This Bodhisattva, with non-discriminating wisdom (Nirvikalpa-jñāna), realizes the Dharmakāya (Dharma body) of suchness that is beyond words, and therefore can, in a single thought, travel to all worlds in the ten directions, make offerings to all Buddhas, and request the turning of the Dharma wheel. They only act for the benefit of sentient beings, not seeking to hear beautiful sounds and words. Or, for timid sentient beings, they demonstrate great diligence, surpassing countless kalpas, and quickly attain perfect enlightenment. Or, for lazy sentient beings, they spend countless asamkhya kalpas, cultivating ascetic practices for a long time before becoming a Buddha. They manifest countless expedient means in this way, all for the benefit of all sentient beings. But in reality, the Bodhisattva nature, faculties, arising of aspiration, and attainment are all the same, with no surpassing Dharma. They are all destined to attain perfect enlightenment after three countless kalpas. It is only that, depending on the different worlds of sentient beings, their perceptions, hearing, faculties, desires, and natures differ, and they demonstrate various differences in their cultivation. In this attainment of the arising of aspiration, there are three types of mind: first, the true mind, because it is without discrimination; second, the expedient mind, because it naturally benefits others; third, the karmic consciousness mind, because it subtly arises and ceases. Furthermore, after this Bodhisattva has fully perfected both the adornments of merit and wisdom, they attain the most supreme body in all the worlds in the Akaniṣṭha (highest form realm heaven). With the wisdom of a single thought in accordance, they instantly uproot the root of ignorance (Avidyā), possess all-knowing wisdom (Sarvākārajñāna), and naturally have inconceivable activities, universally transforming sentient beings in the countless worlds of the ten directions. Question: 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 mental activities are also boundless. Such a state has no limits and is difficult to know and understand. If ignorance is cut off and there is no longer any aspect of mind, how can one understand all things and attain all-knowing wisdom? Answer: All illusory states are fundamentally one in principle from the beginning, with mind as their nature. All sentient beings cling... --------------------------------------------------------------------------------
Chinese
着妄境。不能得知一切诸法第一义性。诸佛如来无有执着。则能现见诸法实性。而有大智显照一切染净差别。以无量无边善巧方便。随其所应利乐众生。是故妄念心灭。了一切种成一切种智。 问若诸佛有无边方便。能于十方任运利益诸众生者。何故众生不常见佛。或睹神变。或闻说法。 答如来实有如是方便。但要待众生其心清净。乃为现身。如镜有垢色像不现。垢除则现。众生亦尔。心未离垢。法身不现。离垢则现。云何修习信分。此依未入正定众生说。何者为信心。云何而修习。信有四种。一信根本。谓乐念真如法故。二信佛具足无边功德。谓常乐顶礼恭敬供养。听闻正法如法修行。回向一切智故。三信法有大利益。谓常乐修行诸波罗蜜故。四信正行僧。谓常供养诸菩萨众正修自利利他行故。修五门行。能成此信。所谓施门。戒门。忍门。精进门。止观门。云何修施门。谓若见众生来从乞求。以己资财随力施与。舍自悭著令其欢喜。若见众生危难逼迫。方便救济令无怖畏。若有众生而来求法。以己所解随宜为说。修行如是三种施时。不为名闻不求利养。亦不贪着世间果报。但念自他利益安乐。回向阿耨多罗三藐三菩提。 云何修戒门。所谓在家菩萨当离杀生偷盗邪淫妄言两舌恶口绮语悭贪瞋 现代汉语译本：执着于虚妄的境界，就无法得知一切诸法的第一义性（诸法最根本的真实性质）。诸佛如来没有执着，才能现见诸法的真实本性，并且具有大智慧，能够明晰地照见一切染污和清净的差别，以无量无边的善巧方便，根据众生的根器和需要，利益和安乐他们。因此，当妄念止息，就能通达一切法，成就一切种智（佛的智慧）。 问：如果诸佛具有无边的方便，能够在十方世界随意利益众生，为什么众生不能经常见到佛，或者看到佛的神变，或者听闻佛的说法呢？ 答：如来确实具有这样的方便，但需要等待众生的心清净，才会为他们显现身形。就像镜子有污垢，就无法显现影像，污垢去除后才能显现。众生也是如此，心没有离开污垢，法身（佛的真身）就不会显现，离开污垢才会显现。如何修习信根呢？这是针对尚未进入正定的众生说的。什么是信心？又该如何修习呢？信心有四种：一是信根本，即乐于忆念真如法（宇宙万物的本性）；二是信佛具足无边的功德，即常常乐于顶礼、恭敬、供养佛，听闻正法，如法修行，并将功德回向一切智；三是信法有大利益，即常常乐于修行诸波罗蜜（到达彼岸的方法）；四是信正行僧（如法修行的僧众），即常常供养诸菩萨众，正确地修行自利利他的行为。修习五门行，能够成就这种信心，即施门、戒门、忍门、精进门、止观门。如何修施门呢？即如果看到众生前来乞求，就用自己的资财，根据自己的能力施舍给他们，舍弃自己的悭吝和执着，让他们感到欢喜；如果看到众生面临危难和逼迫，就想方设法救济他们，让他们没有恐惧；如果有众生前来求法，就用自己所理解的，根据他们的需要为他们讲解。修行这三种布施时，不为了名闻利养，也不贪着世间的果报，只想着利益自己和他人，使他们得到安乐，并将功德回向阿耨多罗三藐三菩提（无上正等正觉）。 如何修戒门呢？即在家菩萨应当远离杀生、偷盗、邪淫、妄言、两舌、恶口、绮语、悭贪、瞋
English
English version: Being attached to illusory realms, one cannot know the first principle of all dharmas (the most fundamental true nature of all things). The Tathagatas (Buddhas) have no attachments, so they can directly see the true nature of all dharmas and possess great wisdom to clearly illuminate the differences between all defilements and purity. With immeasurable and boundless skillful means, they benefit and bring joy to sentient beings according to their capacities and needs. Therefore, when delusional thoughts cease, one can understand all dharmas and achieve omniscience (the wisdom of the Buddha). Question: If the Buddhas have boundless skillful means to benefit sentient beings in the ten directions at will, why do sentient beings not often see the Buddha, or witness their miraculous transformations, or hear their teachings? Answer: The Tathagata truly has such skillful means, but it requires sentient beings to have a pure mind before appearing to them. Just as a mirror with dirt cannot reflect images, but when the dirt is removed, the images appear. Sentient beings are the same; if the mind has not been cleansed of defilements, the Dharmakaya (the true body of the Buddha) will not appear, but when defilements are removed, it will appear. How to cultivate the root of faith? This is spoken for sentient beings who have not yet entered into right concentration. What is faith? And how should it be cultivated? There are four types of faith: first, faith in the root, which is to delight in contemplating the Suchness (the true nature of the universe); second, faith that the Buddha possesses boundless merits, which is to always delight in bowing, respecting, making offerings to the Buddha, listening to the Dharma, practicing according to the Dharma, and dedicating the merits to omniscience; third, faith that the Dharma has great benefits, which is to always delight in practicing the Paramitas (methods to reach the other shore); fourth, faith in the Sangha (community of practitioners) who practice correctly, which is to always make offerings to the Bodhisattvas and correctly practice self-benefit and benefiting others. Cultivating the five gates of practice can accomplish this faith, namely the gate of generosity, the gate of precepts, the gate of patience, the gate of diligence, and the gate of cessation and contemplation. How to cultivate the gate of generosity? If you see sentient beings coming to beg, use your own resources to give to them according to your ability, abandoning your own stinginess and attachment, and making them happy. If you see sentient beings facing danger and oppression, find ways to help them, so that they have no fear. If there are sentient beings who come to seek the Dharma, use your own understanding to explain it to them according to their needs. When practicing these three types of giving, do not do it for fame or profit, nor be attached to worldly rewards, but only think of benefiting yourself and others, bringing them happiness, and dedicating the merits to Anuttara-Samyak-Sambodhi (unexcelled perfect enlightenment). How to cultivate the gate of precepts? That is, a lay Bodhisattva should refrain from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle speech, greed, and anger. --------------------------------------------------------------------------------
Chinese
嫉谄诳邪见。若出家者为欲折伏诸烦恼故。应离愦闹常依寂静。修习止足头陀等行。乃至小罪心生大怖惭愧悔责。护持如来所制禁戒。不令见者有所讥嫌。能使众生舍恶修善云何修忍门。所谓见恶不嫌遭苦不动。常乐观察甚深句义。 云何修精进门。所谓修诸善行心不懈退。当念过去无数劫来。为求世间贪欲境界。虚受一切身心大苦。毕竟无有少分滋味。为令未来远离此苦。应勤精进不生懈怠。大悲利益一切众生。其初学菩萨虽修行信心。以先世来多有重罪恶业障故。或为魔邪所恼。或为世务所缠。或为种种病缘之所逼迫。如是等事为难非一。令其行人废修善品。是故宜应勇猛精进。昼夜六时礼拜诸佛。供养赞叹忏悔劝请。随喜回向无上菩提。发大誓愿无有休息。令恶障销灭善根增长。云何修止观门。谓息灭一切戏论境界是止义。明见因果生灭之相是观义。初各别修渐次增长。至于成就任运双行。其修止者。住寂静处结加趺坐端身正意。不依气息。不依形色。不依虚空。不依地水火风。乃至不依见闻觉知。一切分别想念皆除。亦遣除想以一切法不生不灭皆无相故。前心依境次舍于境。后念依心复舍于心。以心驰外境摄住内心。后复起心不取心相。以离真如不可得故。行住坐卧于一切时如是修行恒不断绝。渐次得 现代汉语译本： 要远离嫉妒、谄媚、欺诳和邪见。如果出家是为了折伏各种烦恼，就应该远离喧闹，常依止寂静之处，修习知足、头陀等苦行。乃至对于微小的罪过，心中都生起极大的恐惧，惭愧并忏悔责备自己，护持如来所制定的戒律，不让见到的人有所讥讽嫌弃，能够使众生舍弃恶行修习善行。如何修习忍辱门？就是见到恶事不生嫌恶，遭遇痛苦而不动摇，常常乐于观察甚深句义。 如何修习精进门？就是修习各种善行，内心不懈怠退缩。应当忆念过去无数劫以来，为了追求世间的贪欲境界，虚妄地承受一切身心上的巨大痛苦，最终也没有得到丝毫的滋味。为了使未来远离这些痛苦，应当勤奋精进，不生懈怠，以大悲心利益一切众生。那些初学菩萨虽然修行信心，但由于前世以来积累了许多深重的罪恶业障，或者被魔邪所恼乱，或者被世俗事务所缠绕，或者被各种疾病因缘所逼迫，像这样的事情不止一件，使得修行人荒废了修习善品。因此，应该勇猛精进，昼夜六时礼拜诸佛，供养赞叹，忏悔劝请，随喜回向无上菩提，发起大誓愿，没有休息，使恶业障碍消灭，善根增长。如何修习止观门？所谓息灭一切戏论境界就是止的含义，明了地见到因果生灭的相状就是观的含义。最初各自别修，逐渐增长，直到成就时，自然而然地止观双运。修习止的人，住在寂静之处，结跏趺坐，端正身心，不依于气息，不依于形色，不依于虚空，不依于地水火风，乃至不依于见闻觉知，一切分别想念都消除。也遣除‘除想’这个想法，因为一切法不生不灭，都是无相的缘故。前一个心依于境界，接着舍弃这个境界；后一个念头依于心，又舍弃这个心。因为心向外驰逐境界，所以要摄住内心；之后又生起心，但不取心相，因为离开真如是不可得的缘故。行住坐卧，在一切时都这样修行，恒常不断绝，逐渐得到...