English
English version Together with all sentient beings, we turn towards the path of Buddhahood. 'Skillful means' refers to the Bodhisattva's vow to burn away the weeds and trees of all sentient beings' afflictions with the fire of their own wisdom. If even one sentient being does not attain Buddhahood, I will not attain Buddhahood. However, even though sentient beings have not yet fully attained Buddhahood, the Bodhisattva has already attained Buddhahood. It is like a fire 𣕊 (ting nian fan), wanting to pluck (ting li fan) all the weeds and trees and burn them completely; before the weeds and trees are burned away, the fire 𣕊 is already exhausted. The Bodhisattva puts themselves last and allows sentient beings to attain Buddhahood first, hence it is called 'skillful means'. 'Means' here refers to the vow to gather all sentient beings and be reborn together in the Land of Ultimate Bliss. That Buddha-land is the ultimate path to attaining Buddhahood, the supreme means. Obstructing the gate of Bodhi refers to: If a Bodhisattva understands the accomplishment of dedication well, they can stay away from three kinds of laws that violate the gate of Bodhi. What are the three? The first is, relying on the gate of wisdom, not seeking personal pleasure, staying away from the self-centered mind, and not being attached to oneself. Knowing when to advance and when to retreat is called 'wisdom (智)', knowing emptiness and no-self is called 'insight (慧)'. Relying on 'wisdom', one does not seek personal pleasure; relying on 'insight', one stays away from the self-centered mind and is not attached to oneself. The second is, relying on the gate of loving-kindness and compassion, removing the suffering of all sentient beings, and staying away from the mind that cannot bring peace and happiness to sentient beings. Removing suffering is called 'loving-kindness (慈)', giving happiness is called 'compassion (悲)'. Relying on 'loving-kindness', one removes the suffering of all sentient beings; relying on 'compassion', one stays away from the mind that cannot bring peace and happiness to sentient beings. The third is, relying on the gate of skillful means, having compassion for all sentient beings, and staying away from the mind of offering and respecting oneself. Being upright is called 'skillful (方)', being external to oneself is called 'means (便)'. Relying on uprightness, one generates compassion for all sentient beings; relying on being external to oneself, one stays away from the mind of offering and respecting oneself. The above is staying away from the three kinds of laws that violate the gate of Bodhi. Conforming to the gate of Bodhi refers to: If a Bodhisattva stays away from these three kinds of laws that violate the gate of Bodhi, they can obtain three kinds of laws that conform to the gate of Bodhi, thereby achieving fulfillment. What are the three? The first is, a pure mind without defilement, because one does not seek various pleasures for oneself. Bodhi is a place of purity without defilement; if one seeks pleasure for oneself, one violates Bodhi. Therefore, a pure mind without defilement conforms to the gate of Bodhi. The second is, a stable and pure mind, because one wants to remove the suffering of all sentient beings. Bodhi is a pure place that stabilizes all sentient beings. --------------------------------------------------------------------------------
Chinese
若不作心拔一切众生离生死苦。即便违菩提。是故拔一切众生苦是顺菩提门。 三者乐清净心以令一切众生得大菩提故以摄取众生生彼国土故 菩提是毕竟常乐处。若不令一切众生得毕竟常乐则违菩提。此毕竟常乐依何而得。依大乘门。大乘门者。谓彼安乐佛国土是也。是故又言以摄取众生生彼国土故。 是名三种随顺菩提门法满足应知 名义摄对者。 向说智慧慈悲方便三种门摄取般若般若摄取方便应知 般若者达如之慧名。方便者通权之智称。达如则心行寂灭。通权则备省众机。省机之智备应而无知。寂灭之慧亦无知而备省。然则智慧方便相缘而动相缘而静。动不失静智慧之功也。静不废动方便之力也。是故智慧慈悲方便摄取般若。般若摄取方便。应知者。谓应知智慧方便是菩萨父母。若不依智慧方便。菩萨法则不成就。何以故。若无智慧为众生时则堕颠倒。若无方便观法性时则证实际。是故应知。 向说远离我心不贪着自身远离无安众生心远离供养恭敬自身心此三种法远离障菩提心应知 诸法各有障碍相如风能障静土能障水湿能障火。五黑十恶障人天。四颠倒障声闻果。此中三种不远离障菩提心。应知者。若欲得无障当远离此三种障碍也。 向说无染清净心安清净心乐清净心此 现代汉语译本：如果不发心拔除一切众生脱离生死之苦，那就违背了菩提心。所以，拔除一切众生的痛苦就是顺应菩提之门。 第三，以清净喜乐之心，为了使一切众生获得大菩提，所以摄取众生往生到阿弥陀佛的国土。菩提是毕竟常乐之处。如果不使一切众生获得毕竟常乐，那就违背了菩提。这毕竟常乐依靠什么才能获得呢？依靠大乘之门。所谓大乘之门，就是指阿弥陀佛的安乐国土。所以又说，摄取众生往生到阿弥陀佛的国土。 以上所说，就是三种随顺菩提之门的方法，应当了解。下面是名义的摄取和对应： 前面所说的智慧、慈悲、方便这三种门，是摄取般若（prajna，智慧）的，般若摄取方便，应当了解。般若，是指通达真如（tathata，事物的本性）的智慧。方便，是指通达权巧（upaya，善巧的方法）的智慧。通达真如，则心行寂灭。通达权巧，则能周全地观察众生的根机。观察众生根机的智慧，周全应机而没有执着。寂灭的智慧，也没有执着而能周全地观察。如此说来，智慧和方便相互依存而动，相互依存而静。动不失静，是智慧的功用。静不废动，是方便的力量。所以说，智慧、慈悲、方便摄取般若，般若摄取方便，应当了解。也就是说，应当了解智慧和方便是菩萨的父母。如果不依靠智慧和方便，菩萨的法则就不能成就。为什么呢？如果没有智慧为众生服务时，就会堕入颠倒。如果没有方便观察法性时，就会证入实际（bhutakoti，真如的别名）。所以应当了解。 前面所说的远离我心、不贪着自身，远离不安众生之心，远离供养恭敬自身之心，这三种法，是远离障碍菩提心的，应当了解。诸法各有障碍之相，如风能障碍静止，土能障碍水，湿能障碍火。五黑十恶（the five black karmas and ten evil karmas）障碍人天果报，四颠倒（four inverted views）障碍声闻果。这里所说的三种不远离，会障碍菩提心，应当了解。如果想要得到没有障碍，应当远离这三种障碍。 前面所说的无染清净心、安清净心、乐清净心，这
English
English version: If one does not make the aspiration to remove all sentient beings from the suffering of birth and death, then one is acting contrary to Bodhi (enlightenment). Therefore, removing the suffering of all sentient beings is in accordance with the gate of Bodhi. Third, with a pure and joyful mind, in order to enable all sentient beings to attain great Bodhi, one should gather sentient beings to be born in the Buddha-land of Amitabha (Amitabha, Infinite Light). Bodhi is a place of ultimate and constant bliss. If one does not enable all sentient beings to attain ultimate and constant bliss, then one is acting contrary to Bodhi. Upon what does this ultimate and constant bliss rely to be attained? It relies on the Great Vehicle (Mahayana) gate. What is called the Great Vehicle gate refers to the Land of Bliss of Amitabha Buddha. Therefore, it is also said that one gathers sentient beings to be born in that Buddha-land. The above is called the fulfillment of the three kinds of methods that accord with the gate of Bodhi, one should understand. The following is the gathering and correspondence of names and meanings: The three gates of wisdom, compassion, and skillful means mentioned earlier gather prajna (prajna, wisdom), and prajna gathers skillful means, one should understand. Prajna refers to the wisdom that penetrates suchness (tathata, the true nature of things). Skillful means refers to the wisdom that understands expedient devices (upaya, skillful methods). Penetrating suchness leads to the quiescence of mental activity. Understanding expedient devices allows one to comprehensively observe the faculties of sentient beings. The wisdom of observing the faculties of sentient beings is comprehensively responsive without attachment. The wisdom of quiescence is also without attachment and can comprehensively observe. Thus, wisdom and skillful means are interdependent in movement and interdependent in stillness. Movement does not lose stillness, which is the function of wisdom. Stillness does not abandon movement, which is the power of skillful means. Therefore, it is said that wisdom, compassion, and skillful means gather prajna, and prajna gathers skillful means, one should understand. That is to say, one should understand that wisdom and skillful means are the parents of a Bodhisattva. If one does not rely on wisdom and skillful means, the laws of a Bodhisattva cannot be accomplished. Why? If one does not have wisdom when serving sentient beings, one will fall into delusion. If one does not have skillful means when observing the nature of phenomena, one will realize actuality (bhutakoti, another name for suchness). Therefore, one should understand. The three kinds of dharmas mentioned earlier, which are to stay away from ego, not be attached to oneself, stay away from the mind of unsettling sentient beings, and stay away from the mind of offering and respecting oneself, are to stay away from obstacles to the Bodhi mind, one should understand. All dharmas have aspects of obstacles, such as wind can obstruct stillness, earth can obstruct water, and moisture can obstruct fire. The five black karmas and ten evil karmas obstruct the rewards of humans and devas, and the four inverted views obstruct the fruit of Sravakas. The three kinds of non-distancing mentioned here will obstruct the Bodhi mind, one should understand. If one wants to obtain no obstacles, one should stay away from these three kinds of obstacles. The pure mind without defilement, the peaceful pure mind, and the joyful pure mind mentioned earlier, this --------------------------------------------------------------------------------
Chinese
三种心略一处成就妙乐胜真心应知 乐有三种。一者外乐。谓五识所生乐。二者内乐。谓初禅二禅三禅意识所生乐。三者法乐(五角反)乐(鲁各反)。谓智慧所生乐。此智慧所生乐从爱佛功德起。是远离我心远离无安众生心远离自供养心。是三种心清净增进。略为妙乐胜真心。妙言其好。以此乐缘佛生故。胜言胜出三界中乐。真言不虚伪不颠倒。愿事成就者。 如是菩萨智慧心方便心无障心胜真心能生清净佛国土应知 应知者。谓应知此四种清净功德能得生彼清净佛国土。非是他缘而生也。 是名菩萨摩诃萨随顺五种法门所作随意自在成就如向所说身业口业意业智业方便智业随顺法门故 随意自在者。言此五种功德力能生清净佛土出没自在也。身业者礼拜也。口业者赞叹也。意业者作愿也。智业者观察也。方便智业者回向也。言此五种业和合则是随顺往生净土法门自在业成就。利行满足者。 复有五种门渐次成就五种功德应知何者五门一者近门二者大会众门三者宅门四者屋门五者园林游戏地门 此五种示现入出次第相。入相中初至净土是近相。谓入大乘正定聚近阿耨多罗三藐三菩提。入净土已便入如来大会众数。入众数已当至修行安心之宅。入宅已当至修行所居屋㝢(尤举反)。修行成就已当至 现代汉语译本：三种心略为一处成就妙乐胜真心，应当知晓。乐有三种：第一种是外乐，指五识（眼识、耳识、鼻识、舌识、身识）所产生的快乐；第二种是内乐，指初禅、二禅、三禅中意识所产生的快乐；第三种是法乐，指智慧所产生的快乐。这种智慧所生的快乐，是从爱慕佛的功德而生起的，是远离我执之心、远离不安众生之心、远离自我供养之心。这三种心清净增进，略为妙乐胜真心。‘妙’是指其美好，因为这种快乐是因佛而生；‘胜’是指胜过三界中的快乐；‘真’是指不虚伪、不颠倒，愿望之事能够成就。 如是菩萨的智慧心、方便心、无障心、胜真心，能够产生清净的佛国土，应当知晓。‘应当知晓’是指应当知道这四种清净功德能够使人往生到清净的佛国土，而不是其他因缘所能产生的。 这称为菩萨摩诃萨随顺五种法门所作的随意自在成就，如前面所说的身业、口业、意业、智业、方便智业，都是随顺法门的结果。‘随意自在’是指这五种功德力能够使人往生清净佛土，出入自在。身业是指礼拜；口业是指赞叹；意业是指作愿；智业是指观察；方便智业是指回向。这五种业和合在一起，就是随顺往生净土法门的自在业成就，利益众生的行为得以满足。 又有五种门，渐次成就五种功德，应当知晓。哪五种门呢？第一种是近门，第二种是大会众门，第三种是宅门，第四种是屋门，第五种是园林游戏地门。这五种门显示了进入和出来的次第相。进入的相中，初至净土是近相，指进入大乘正定聚，接近阿耨多罗三藐三菩提（无上正等正觉）。进入净土后，便进入如来大会众数。进入众数后，应当到达修行安心的宅。进入宅后，应当到达修行所居住的屋宇。修行成就后，应当到达园林游戏之地。