English
English version: By the power of Samadhi (三昧, concentration), the seeds of afflictions are destroyed, and the superior virtuous qualities follow in continuous succession. All obstacles and difficulties are completely removed, and great diligence arises without interruption. If one does not cultivate this Samadhi, one cannot enter the Tathagata's (如来, Thus Come One) lineage because other Samadhis are all with characteristics, shared with external paths, and one cannot encounter Buddhas and Bodhisattvas (菩萨, beings striving for enlightenment). Therefore, Bodhisattvas should diligently cultivate this Samadhi to achieve ultimate perfection. By cultivating this Samadhi, one immediately obtains ten benefits in this life: 1. One is constantly protected and念 by the Buddhas and Bodhisattvas of the ten directions. 2. One is not disturbed by all demons and evil ghosts. 3. One is not deluded by all heretical paths. 4. It causes the heavy sins and karmic obstacles of slandering the profound Dharma to become slight. 5. It extinguishes all doubts and evil thoughts. 6. Faith in the realm of the Tathagata increases. 7. One is free from worry and regret, and is courageous and not timid in the cycle of birth and death. 8. One is free from pride and arrogance, becomes gentle and patient, and is always respected by all in the world. 9. Even if one is not in Samadhi, the seeds of afflictions are thin in all times and circumstances, and will never arise. 10. If one abides in Samadhi, one will not be disturbed by external conditions such as sounds. Furthermore, if one only cultivates Samatha (止, calming meditation), the mind will sink or become lazy, not delight in good deeds, and be far from great compassion. Therefore, one should also cultivate Vipassana (观, insight meditation). How should one cultivate it? One should contemplate that all phenomena in the world arise and cease without stopping, and because of impermanence, there is suffering; because of suffering, there is no self. One should contemplate that past phenomena are like dreams, present phenomena are like lightning, and future phenomena are like clouds, arising suddenly. One should contemplate that the body is impure, filled with worms and filth, mixed with afflictions. Observe that all the phenomena seen by ordinary fools are falsely considered to exist in the absence of things. Observe that all phenomena arising from conditions are like illusions, ultimately without reality. Contemplate that the Paramārtha (第一义谛, ultimate truth) is not a realm that the mind can reach, cannot be compared, and cannot be spoken. Observe that all sentient beings, from beginningless time, have been suffering great physical and mental pain due to the power of ignorance (Avidyā, 无明), and the present and future are also like this, boundless and limitless, difficult to escape, constantly in it and unable to perceive it, which is very pitiful. After contemplating in this way, definite wisdom arises, and great compassion arises. --------------------------------------------------------------------------------
Chinese
大悲。发大勇猛立大誓愿。愿令我心离诸颠倒断诸分别。亲近一切诸佛菩萨。顶礼供养恭敬赞叹。听闻正法如说修行。尽未来际无有休息。以无量方便拔济一切苦海众生。令住涅槃第一义乐。作是愿已于一切时。随己堪能修行自利利他之行。行住坐卧常勤观察应作不应作。是名修观。 复次若唯修观则心不止息。多生疑惑不随顺第一义谛。不出生无分别智。是故止观应并修行。谓虽念一切法皆无自性不生不灭本来寂灭自性涅槃。而亦即见因缘和合善恶业报不失不坏。虽念因缘善恶业报。而亦即见一切诸法无生无性乃至涅槃。然修行止者。对治凡夫乐着生死。亦治二乘执着生死而生怖畏。修行观者。对治凡夫不修善根。亦治二乘不起大悲狭劣心过。是故止观互相助成不相舍离。若止观不具。必不能得无上菩提。 复次初学菩萨住此娑婆世界。或值寒热风雨不时饥馑等苦。或见不善可畏众生。三毒所缠邪见颠倒。弃背善道习行恶法。菩萨在中心生怯弱。恐不可值遇诸佛菩萨。恐不能成就清净信心。生疑欲退者应作是念。十方所有诸佛菩萨。皆得大神通无有障碍。能以种种善巧方便。救拔一切险厄众生。作是念已发大誓愿。一心专念佛及菩萨。以生如是决定心故。于此命终必得往生余佛刹中。见佛菩萨信心成就 现代汉语译本： 大悲啊！发起大勇猛心，立下宏大誓愿。愿我的心远离一切颠倒，断除一切分别。亲近一切诸佛菩萨，顶礼、供养、恭敬、赞叹。听闻正法，如所说般修行，直到未来无有止息。以无量方便救拔一切苦海众生，令他们安住于涅槃的第一义乐。发下这样的誓愿后，在一切时候，随自己的能力修行自利利他的行为。行走、站立、坐卧时，常常勤奋地观察什么应该做，什么不应该做。这叫做修观。 再次，如果只修观，那么心就不能止息，多生疑惑，不随顺第一义谛，不生出无分别智。因此，止和观应该一同修行。也就是说，虽然念一切法都没有自性，不生不灭，本来寂灭，自性涅槃，但也同时见到因缘和合，善恶业报不失不坏。虽然念因缘善恶业报，但也同时见到一切诸法无生无性，乃至涅槃。然而，修行止的人，对治凡夫乐着生死，也对治二乘执着生死而生怖畏。修行观的人，对治凡夫不修善根，也对治二乘不起大悲狭劣心过。因此，止和观互相帮助成就，不相舍离。如果止观不具足，必定不能得到无上菩提。 再次，初学菩萨住在这个娑婆世界（Saha World，指充满苦难的世界）。或者遇到寒冷、炎热、风雨不调、饥馑等苦难。或者见到不善、可怕的众生，被贪嗔痴三毒所缠绕，邪见颠倒，背弃善道，习行恶法。菩萨在心中产生怯弱，恐怕不能遇到诸佛菩萨，恐怕不能成就清净信心，产生怀疑想要退转时，应该这样想：十方所有诸佛菩萨，都得到大神通，没有障碍，能够以种种善巧方便，救拔一切险厄众生。这样想之后，发起大誓愿，一心专念佛及菩萨。因为生起这样的决定心，因此在此命终后必定能够往生到其他佛刹中，见到佛菩萨，信心成就。
English
English version: Great compassion! Generate great courage and make great vows. May my mind be free from all inversions and cut off all discriminations. Be close to all Buddhas and Bodhisattvas, prostrate, make offerings, be respectful, and praise them. Listen to the Dharma and practice according to what is said, without rest until the end of future eons. Use immeasurable skillful means to deliver all sentient beings from the sea of suffering, and lead them to abide in the supreme bliss of Nirvana. After making such vows, at all times, according to one's ability, practice the conduct of benefiting oneself and others. In walking, standing, sitting, and lying down, constantly and diligently observe what should be done and what should not be done. This is called cultivating contemplation (Vipassanā). Furthermore, if one only cultivates contemplation, then the mind cannot be stilled, and many doubts arise, not conforming to the supreme truth, and not giving rise to non-discriminating wisdom. Therefore, cessation (Samatha) and contemplation should be practiced together. That is to say, although one contemplates that all dharmas have no self-nature, are not born and do not perish, are originally quiescent, and are of the nature of Nirvana, one also sees that the aggregation of causes and conditions, and the karmic retributions of good and evil, are not lost or destroyed. Although one contemplates the karmic retributions of good and evil arising from causes and conditions, one also sees that all dharmas are without birth and without nature, even up to Nirvana. However, the one who cultivates cessation counteracts the attachment to birth and death of ordinary people, and also counteracts the fear of birth and death of those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The one who cultivates contemplation counteracts the non-cultivation of good roots of ordinary people, and also counteracts the faults of the Two Vehicles in not arousing great compassion and having a narrow and inferior mind. Therefore, cessation and contemplation mutually assist each other and are inseparable. If cessation and contemplation are not complete, one will certainly not be able to attain unsurpassed Bodhi. Furthermore, a Bodhisattva who is a beginner, living in this Saha World (Saha World, refers to the world full of suffering), may encounter suffering such as cold, heat, untimely wind and rain, and famine. Or they may see inauspicious and frightening sentient beings, entangled by the three poisons (greed, hatred, and delusion), with perverse views and inversions, abandoning the path of goodness and practicing evil deeds. The Bodhisattva may become timid in their heart, fearing that they may not encounter Buddhas and Bodhisattvas, fearing that they may not achieve pure faith, and may develop doubts and want to retreat. They should think like this: all the Buddhas and Bodhisattvas in the ten directions have attained great supernatural powers without obstruction, and are able to use various skillful means to rescue all sentient beings from dangerous situations. After thinking like this, generate great vows, and single-mindedly contemplate the Buddha and Bodhisattvas. Because of generating such a determined mind, one will certainly be able to be reborn in other Buddha-lands after this life, see the Buddhas and Bodhisattvas, and achieve faith. --------------------------------------------------------------------------------
Chinese
永离恶趣。如经中说。若善男子善女人。专念西方极乐世界阿弥陀佛。以诸善根回向愿生决定得生。常见彼佛信心增长永不退转。于彼闻法观佛法身。渐次修行得入正位。 云何利益分。如是大乘秘密句义今已略说。若有众生。欲于如来甚深境界广大法中生净信觉解心。入大乘道无有障碍。于此略论当勤听受思惟修习。当知是人决定速成一切种智。若闻此法不生惊怖。当知此人定绍佛种速得授记。假使有人。化三千大千世界众生。令住十善道。不如于须臾顷正思此法过前功德无量无边。若一日一夜如说修行。所生功德无量无边不可称说。假令十方一切诸佛。各于无量阿僧祇劫。说不能尽。以真如功德无边际故。修行功德亦复无边。若于此法生诽谤者。获无量罪。于阿僧祇劫受大苦恼。是故于此应决定信。勿生诽谤自害害他断三宝种。一切诸佛依此修行成无上智。一切菩萨由此证得如来法身。过去菩萨依此得成大乘净信。现在今成未来当成。是故欲成自利利他殊胜行者。当于此论勤加修学。 我今已解释 甚深广大义 功德施群生 令见真如法 大乘起信论卷下 现代汉语译本：永远脱离恶趣。正如经书中所说：‘如果善男子、善女人，专心忆念西方极乐世界的阿弥陀佛（Amitabha），以各种善根回向发愿往生，必定能够往生。常常见到阿弥陀佛，信心增长，永远不会退转。在极乐世界听闻佛法，观想佛的法身，逐渐修行，得以进入正位。’ 什么是利益分呢？像这样的大乘秘密句义，现在已经简略地说完了。如果有众生，想要在如来甚深的境界和广大的佛法中生起清净的信心和觉悟理解的心，进入大乘道没有障碍，那么对于这部简略的论著，应当勤奋地听受、思维、修习。应当知道，这个人必定迅速成就一切种智（sarvajna，一切智慧）。如果听闻此法不生惊慌恐惧，应当知道这个人必定继承佛种，迅速得到授记（vyakarana，预言成佛）。 假使有人，教化三千大千世界的众生，让他们安住于十善道，也不如在极短的时间内正确地思维此法，超过前者的功德无量无边。如果一日一夜按照所说的修行，所产生的功德无量无边，不可称说。假使十方一切诸佛，各自于无量阿僧祇劫（asamkhya kalpa，无数大劫）中宣说，也不能说完，因为真如（tathata，事物的真实本性）的功德没有边际，所以修行的功德也同样没有边际。如果对于此法产生诽谤，会获得无量的罪过，在阿僧祇劫中遭受巨大的苦恼。因此，对于此法应当坚定地相信，不要产生诽谤，自己伤害自己，伤害他人，断绝三宝（triratna，佛、法、僧）的种子。一切诸佛依靠此法修行，成就无上智慧。一切菩萨由此证得如来法身。过去的菩萨依靠此法得以成就大乘净信，现在正在成就，未来也将成就。因此，想要成就自利利他的殊胜行者，应当对于这部论著勤奋地修学。 我现在已经解释了甚深广大的意义，将功德施予众生，让他们见到真如之法。 《大乘起信论》卷下
English
English version: [They] will be eternally separated from the evil destinies. As it is said in the sutras: 'If good men and good women single-mindedly contemplate Amitabha (Amitabha) Buddha of the Western Pure Land of Ultimate Bliss, and dedicate all their roots of goodness with the vow to be reborn there, they will certainly be reborn. They will constantly see that Buddha, their faith will increase, and they will never regress. There, they will hear the Dharma, contemplate the Dharmakaya (Dharmakaya, the body of the Dharma) of the Buddha, gradually cultivate, and attain the right position.' What is the benefit section? Such profound meanings of the Mahayana (Mahayana, the Great Vehicle) have now been briefly explained. If there are sentient beings who wish to generate pure faith and understanding in the profound realm of the Tathagata (Tathagata, Thus Come One) and the vast Dharma, and enter the Mahayana path without obstacles, then they should diligently listen to, contemplate, and cultivate this concise treatise. Know that such a person will certainly and quickly accomplish all-knowing wisdom (sarvajna). If they do not become alarmed or fearful upon hearing this Dharma, know that they will certainly inherit the Buddha-seed and quickly receive a prediction of Buddhahood (vyakarana). Even if someone were to transform the sentient beings of three thousand great thousand worlds, causing them to abide in the ten wholesome paths, it would not compare to correctly contemplating this Dharma for even a short moment; the merit of the latter surpasses the former immeasurably. If one practices as described for one day and one night, the merit generated is immeasurable and inexpressible. Even if all the Buddhas of the ten directions were to speak for countless asamkhya kalpas (asamkhya kalpa), they could not exhaust it, because the merit of Suchness (tathata) is boundless, so the merit of practice is also boundless. If one slanders this Dharma, one will incur immeasurable sins and suffer great torment for asamkhya kalpas. Therefore, one should have firm faith in this and not slander it, harming oneself and others, and severing the seed of the Three Jewels (triratna). All Buddhas rely on this practice to attain unsurpassed wisdom. All Bodhisattvas thereby realize the Dharmakaya of the Tathagata. Past Bodhisattvas relied on this to achieve pure faith in the Mahayana; those in the present are achieving it, and those in the future will achieve it. Therefore, those who wish to accomplish the supreme practice of benefiting themselves and others should diligently study this treatise. I have now explained the profound and vast meaning, bestowing the merit upon all beings, so that they may see the Dharma of Suchness. The Awakening of Faith in the Mahayana, Volume 2 --------------------------------------------------------------------------------