English
English version Knowing seven kinds. What are the seven? First, a Bodhisattva does not seek to know these Dharmas from others. Second, upon seeing these Dharmas, they do not give rise to attachment. Third, they do not generate doubt about these Dharmas, wondering if they can attain Great Bodhi (supreme wisdom) through them. Fourth, they never praise themselves while disparaging others, showing contempt. Fifth, they never become arrogant and lax. Sixth, they are never content with small achievements. Seventh, they never develop jealousy and stinginess towards others because of these Dharmas. When practicing the Six Perfections (Six Pāramitās), one can be called pure in the Six Perfections only by staying away from these seven. Next are the distinct characteristics of each Pāramitā (reaching the other shore). The Mahāsaṃnipāta Sūtra says: First, accomplishing eight Dharmas can purify the Dāna-pāramitā (Perfection of Giving). That is: being free from the notion of 'I' as the giver, being free from giving 'for myself', being free from giving with the bonds of affection, being free from giving with the views of ignorance, being free from giving with the notion of self and other in Bodhi, being free from giving with various perceptions of forms, being free from giving with the hope of reward, and giving without stinginess and jealousy, with a mind as equal as space. Being free from these eight Dharmas is called purity. Second, accomplishing eight Dharmas can protect pure precepts. That is: protecting precepts without forgetting the Bodhicitta (mind of enlightenment), protecting precepts without seeking the grounds of Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas), protecting precepts with unobstructed realms, protecting precepts without particularly clinging to precepts, protecting precepts without abandoning original vows, protecting precepts without relying on any place of birth, protecting precepts by accomplishing great vows, and protecting precepts by well-restraining the senses to extinguish afflictions. These are the eight Dharmas. Protecting precepts means extinguishing the attachment to the appearance of purity. Third, accomplishing eight Dharmas can purify the Kṣānti-pāramitā (Perfection of Patience). That is: purifying the inner self and sincerely cultivating the Kṣānti-pāramitā; purifying the outer self and cultivating patience without hoping for reward; cultivating patience without any obstruction in the upper, middle, and lower realms; cultivating patience in accordance with the Dharma-nature, without any attachment; cultivating patience by removing all views; cultivating patience by cutting off all perceptions; cultivating patience by abandoning all wishes; and cultivating patience by removing all actions. These are the eight Dharmas. Fourth, accomplishing eight Dharmas can purify the Vīrya-pāramitā (Perfection of Diligence). That is: diligently striving to purify the body, knowing the body is like a shadow, and not being attached to the body; diligently striving to purify the mouth, knowing the sound of the mouth is like an echo, and not being attached to the mouth; diligently striving to purify the mind, knowing the mind is like an illusion, without discrimination, and not being attached to the mind; diligently striving to perfect all the Pāramitās. --------------------------------------------------------------------------------
Chinese
发勤精进。知诸法无自性因缘所摄。不可戏论。为得照菩提分法故发勤精进。觉了一切法真实性故无所碍着。为净一切佛土故发勤精进。知诸佛国土如虚空故不恃所净。为得一切陀罗尼故发勤精进。知一切法无念无非念故不作二相。为成就一切佛法故发勤精进。知诸法人一相平等故而不坏法性。是为八法。五成就八法能净禅波罗蜜。谓不依诸阴修禅。不依诸界修禅。不依诸入修禅。不依三界修禅。不依现世修禅。不依后世修禅。不依道修禅。不依果修禅。是为八法。六成就八法能净般若波罗蜜多。若菩萨精勤欲断一切不善法。而不着断见。精勤欲生一切善法。而不着常见。知一切有为法皆从缘生。而不动于无生忍法。善分别说一切字句。而常平等无有言说。善能辨了一切有为无常苦法。于无我法界寂静不动。善能分别诸所作业。而知一切法无业无报。善能分别垢法净法。而知一切法性常净。善能筹量三世诸法。而知诸法无去来今。是为八法。能净般若波罗蜜多。若有人能依总别净相所修六度。真实而能到于彼岸。 六不增不减。如深密经瑜伽等云。世尊何因缘故。施设如是所应学事但有六数。善男子二因缘故。一者饶益诸有情故。当知前三。谓诸菩萨由布施故。摄受资具饶益有情。由持戒故。不行损害等饶益有 现代汉语译本：发奋努力，精进修行。了知一切诸法皆无自性，由因缘和合而成，不可随意戏论。为了证得照亮菩提的各种法门而发奋精进。觉悟了一切法的真实体性，故而没有任何障碍和执着。为了清净一切佛国净土而发奋精进。了知一切佛国净土如同虚空一般，故而不执着于所清净的境界。为了获得一切陀罗尼（Dharani，总持、真言）而发奋精进。了知一切法无念也无非念，故而不作二元对立之想。为了成就一切佛法而发奋精进。了知一切诸法人人平等一相，故而不破坏诸法的本性。以上是八种法门。五、成就八种法门能够清净禅波罗蜜（Dhyana Paramita，禅定波罗蜜）。也就是不依赖诸阴（Skandha，五蕴）修禅，不依赖诸界（Ayatana，十二处）修禅，不依赖诸入（Dhatu，十八界）修禅，不依赖三界（Trailokya，欲界、色界、无色界）修禅，不依赖现世修禅，不依赖后世修禅，不依赖道修禅，不依赖果修禅。以上是八种法门。六、成就八种法门能够清净般若波罗蜜多（Prajna Paramita，智慧波罗蜜）。如果菩萨精勤努力想要断除一切不善之法，却不执着于断灭之见；精勤努力想要生起一切善法，却不执着于常恒之见；了知一切有为法（Samskrta，因缘和合而成的法）皆由因缘而生，却不为无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的证悟）所动摇；善于分别解说一切字句，却常处于平等寂静，没有言语戏论；善于辨别一切有为法的无常和苦，于无我法界中寂静不动；善于分别各种所作之业，却了知一切法无业也无报；善于分别垢法和净法，却了知一切法的自性本来清净；善于衡量过去、现在、未来三世诸法，却了知诸法没有过去、现在、未来。以上是八种法门，能够清净般若波罗蜜多。如果有人能够依据总相和别相的清净之相来修习六度（Paramita，六波罗蜜），真实地到达彼岸。 六不增不减。如《深密经》、《瑜伽师地论》等所说：‘世尊，是何因缘，施设如此所应学之事，但有六数？’善男子，有二因缘。一者，饶益诸有情故。当知前三，谓诸菩萨由布施故，摄受资具饶益有情；由持戒故，不行损害等饶益有情；
English
English version: Exerting diligent effort and progress in practice. Knowing that all dharmas are without inherent nature, conditioned by causes and conditions, and not to be taken lightly or playfully. Exerting diligent effort to attain the dharmas that illuminate Bodhi (Enlightenment). Realizing the true nature of all dharmas, and therefore being without any obstacles or attachments. Exerting diligent effort to purify all Buddha lands. Knowing that all Buddha lands are like empty space, and therefore not relying on the purified realms. Exerting diligent effort to attain all Dharanis (mantras that hold the essence of teachings). Knowing that all dharmas are neither with nor without thought, and therefore not creating dualistic perceptions. Exerting diligent effort to accomplish all Buddha-dharmas. Knowing that all dharmas are equal in their single nature, and therefore not destroying the nature of dharmas. These are the eight dharmas. Five, accomplishing eight dharmas can purify Dhyana Paramita (Perfection of Meditation). That is, not relying on the Skandhas (five aggregates) to cultivate meditation, not relying on the Ayatanas (twelve sense bases) to cultivate meditation, not relying on the Dhatus (eighteen elements) to cultivate meditation, not relying on the Trailokya (three realms) to cultivate meditation, not relying on the present life to cultivate meditation, not relying on the future life to cultivate meditation, not relying on the path to cultivate meditation, not relying on the fruit to cultivate meditation. These are the eight dharmas. Six, accomplishing eight dharmas can purify Prajna Paramita (Perfection of Wisdom). If a Bodhisattva diligently strives to cut off all unwholesome dharmas, but is not attached to the view of annihilation; diligently strives to generate all wholesome dharmas, but is not attached to the view of permanence; knows that all Samskrta (conditioned) dharmas arise from causes and conditions, but is not moved by Anutpattika-dharma-kshanti (acceptance of the non-arising of dharmas); skillfully distinguishes and explains all words and phrases, but is always in equanimity without verbal expression; skillfully discerns the impermanence and suffering of all conditioned dharmas, and remains still and unmoving in the realm of non-self; skillfully distinguishes all actions, but knows that all dharmas are without action and without retribution; skillfully distinguishes defiled dharmas and pure dharmas, but knows that the nature of all dharmas is always pure; skillfully contemplates the dharmas of the past, present, and future, but knows that dharmas have no coming, going, or staying. These are the eight dharmas that can purify Prajna Paramita. If someone can cultivate the six Paramitas (perfections) based on the pure aspects of the general and specific characteristics, they can truly reach the other shore. Six neither increasing nor decreasing. As stated in the Samdhinirmocana Sutra, the Yogacarabhumi-sastra, etc.: 'World Honored One, for what reason did you establish these matters to be learned, but only with six in number?' Good man, there are two reasons. First, to benefit all sentient beings. Know that the first three, namely, the Bodhisattvas, through generosity, gather resources to benefit sentient beings; through upholding precepts, do not engage in harm, thus benefiting sentient beings; --------------------------------------------------------------------------------
Chinese
情。由忍辱故。彼损害等堪能忍受饶益有情。二者对治诸烦恼故。当知后三。谓诸菩萨由精进故。虽未永伏一切烦恼等。而能勇猛修诸善品。彼诸烦恼不能倾动善品加行。由静虑故。永伏烦恼。由般若故。永害随眠。由斯六种不增不减也。 七相摄者。大般若经第三云。以无所得修行布施。了达一切施者受者及所施物皆不可得。如是布施能满布施及余五度。以无所得修行净戒。了达一切犯无犯相皆不可得。如是净戒能满净戒及余五度。以无所得修行安忍。了达一切动不动相皆不可得。如是安忍能满安忍及余五度。以无所得修行精进。了达一切身心勤怠皆不可得。如是精进能满精进及余五度。以无所得而修静虑。了达一切有味无味皆不可得。如是静虑能满静虑及余五度。以无所得修行般若。了达一切诸法若性若相皆不可得。如是般若能满般若及余五度。又摄大乘云。谓于一切波罗蜜多修加行中。皆有一切波罗蜜多互相助成。谓修施时。禁防忍受策励专心能善了知业果相属。如是施中即有余转。若修戒时。远离悭吝忿恚懈怠散动邪见。如是戒中即有余转。修习所余亦如是说。如有颂言。施时无贪无犯戒。无嫉无恚起慈心。诸来求者便施与。无惓无乱无异见。 八胜德果利。言胜德者。如深密经瑜伽论云。一切 现代汉语译本：情。由于忍辱的缘故，他们能够忍受损害等，并且饶益有情（一切众生）。第二点，由于对治各种烦恼的缘故，应当了解后三者（静虑、般若）。菩萨由于精进的缘故，虽然没有永远降伏一切烦恼等，但能够勇猛地修习各种善法。这些烦恼不能动摇善法的修行。由于静虑的缘故，能够永远降伏烦恼。由于般若的缘故，能够永远断除随眠（烦恼的种子）。由于这六种（布施、持戒、忍辱、精进、静虑、般若），不会增加也不会减少。 七相摄者。《大般若经》第三卷说：‘以无所得（不执着）的心修行布施，了达一切施者、受者以及所施之物都是不可得的。这样的布施能够圆满布施以及其余五度（持戒、忍辱、精进、静虑、般若）。以无所得的心修行净戒，了达一切犯戒与不犯戒的相都是不可得的。这样的净戒能够圆满净戒以及其余五度。以无所得的心修行安忍，了达一切动与不动的相都是不可得的。这样的安忍能够圆满安忍以及其余五度。以无所得的心修行精进，了达一切身心的勤奋与懈怠都是不可得的。这样的精进能够圆满精进以及其余五度。以无所得的心修行静虑，了达一切有味与无味都是不可得的。这样的静虑能够圆满静虑以及其余五度。以无所得的心修行般若，了达一切诸法的体性与现象都是不可得的。这样的般若能够圆满般若以及其余五度。’又《摄大乘论》说：‘在修习一切波罗蜜多（布施、持戒、忍辱、精进、静虑、般若）的加行中，都有一切波罗蜜多互相助成。修习布施时，禁防（防止）贪婪，忍受困难，策励自己，专心致志，能够很好地了解业果的相互关系。这样的布施中就包含了其余的（波罗蜜多）。如果修习持戒时，远离悭吝、忿恚、懈怠、散动、邪见。这样的持戒中就包含了其余的（波罗蜜多）。修习其余的（波罗蜜多）也像这样说。’如有颂说：‘布施时没有贪婪，持戒时没有违犯，没有嫉妒，没有嗔恚，生起慈悲心。对于前来求助的人，便施与他们，没有疲倦，没有散乱，没有不同的见解。’ 八胜德果利。说到胜德，如《深密经》、《瑜伽师地论》所说：