English
English version: One hundred blessings complete one mark (xiàng hǎo, one of the thirty-two marks of a Buddha). The so-called 'blessing' means that the marks are formed by the accumulation of merit. The meaning of merit is diverse and difficult to determine. When a male body Buddha appears in Jambudvipa (nán zhān bù zhōu, one of the four continents), one can plant (good roots) because of the marks of the Buddha's body. One saying is that a Chakravartin (zhuǎn lún wáng, an ideal universal ruler) being at ease in the four continents (sì tiān xià, the four continents in Buddhist cosmology) counts as one blessing. Another saying is that like Indra (dì shì tiān, a protector deity in Buddhism) being at ease in two continents counts as one blessing. Another saying is that curing the blindness of people in a great chiliocosm (dà qiān shì jiè, a universe in Buddhist cosmology) counts as one blessing. Another saying is that if everyone, even if they break the precepts, can preach the Dharma, causing people to abandon the destruction of precepts, it counts as one blessing. Another saying is that this blessing is incomparable, only the Buddha can know it. Entering the third asamkhya kalpa (ā sēng qí jié, an extremely long unit of time) to practice great deeds, so the merit is immeasurable. Question: How long does it take to plant the causes for the thirty-two marks? Answer: At the latest, one hundred kalpas, at the earliest, ninety-one kalpas. Therefore, Vipashyin Buddha (fú shā fó, one of the past seven Buddhas) observed that Shakyamuni's (shì jiā, abbreviation for Shakyamuni Buddha) disciples had mature roots and were suitable for early deliverance. So he emitted light from a treasure cave, shining far and wide. A Bodhisattva (pú sà, one who aspires to become a Buddha) followed the light to Vipashyin Buddha's place, contemplating the Buddha wholeheartedly for seven days and seven nights, without blinking his eyes, practicing asceticism and praising him. He surpassed Maitreya (mí lè, the future Buddha) by nine kalpas and attained enlightenment. Practicing the six perfections (liù dù, the six practices of a Bodhisattva), each has its time of completion. Whenever there is giving without obstruction, like King Sibi (shī pí wáng, a king in a Jataka tale) substituting for a dove, this is Dana (dān nà, giving) perfected. Like King Sudama (xū tuó mó wáng, a king in a Jataka tale) giving up his kingdom, obtaining a verse to protect him from lying, this is Sila (shī luó, morality) perfected. Like the Kshanti ascetic (chàn tí xiān rén, an ascetic in a Jataka tale) being cut by King Kali (gē lì wáng, a king in a Jataka tale) without resentment, his body recovering as before, this is Kshanti (rěn rǔ, patience) perfected. Like Prince Mahadeva (dà shī tài zǐ, a prince in a Jataka tale) entering the sea to seek jewels for the sake of sentient beings, fulfilling the needs of the poor, obtaining the jewel in his hand, the sea god saw him sleeping and hid the jewel. After the prince woke up, he vowed to use his body to empty the sea. Indra (tiān dì, a deity in Buddhism) was moved and had the gods help him, the sea water was reduced by half. Even for seven days, he stood on tiptoe and praised Vipashyin Buddha, this is Virya (jīng jìn, effort) perfected. Like the Acharya ascetic (shàng shé lí xiān rén, an ascetic in a Jataka tale) entering samadhi, birds nesting in his hair bun, waiting for the fledglings to fly before emerging from samadhi, this is Dhyana (chán dìng, meditation) perfected. Like Minister Ku-pin (qú pín dà chén, a minister in a Jataka tale) dividing the land of Jambudvipa (yán fú tí, one of the four continents) into seven parts, pacifying national hatred and disputes, this is Prajna (bō rě, wisdom) perfected. These are the previous one hundred kalpas and the lower stage of patience (xià rěn wèi, a stage of Bodhisattva practice). Next, entering the Tushita Heaven (dōu shuài tiān, one of the desire realm heavens), the place of waiting (bǔ chù, referring to the place where Maitreya Bodhisattva waits to become a Buddha), being born from his mother's womb, renouncing the world, subduing Mara, after the demon armies dispersed, sitting in meditation, that is, the middle patience is accomplished. Next, in one kshana (chà nà, an extremely short unit of time), entering the upper patience (shàng rěn, a stage of Bodhisattva practice). Next, in one kshana, entering the highest mundane dharma (shì dì yī, a stage of Bodhisattva practice). Next, in one kshana, generating true non-outflow (zhēn wú lòu, without afflictions), severing delusions and realizing the fruit with thirty-four thoughts, the ten powers (shí lì, the ten powers of a Buddha), fearlessness (wú wèi, the four fearlessnesses of a Buddha), etc., are all accomplished, and he is called a Buddha (fó, an enlightened one). --------------------------------------------------------------------------------
Chinese
。转于法轮缘尽入灭。舍利住世广福人天。此是三藏三乘之相。问何故二乘即生断结。菩萨从初乃至降魔仍未断耶。答二乘厌患生死。自求涅槃故先断结。菩萨慈悲先物后己。设乃因时断思未得无漏力弱。从其元意亦名未断。问三乘所修凡具几法。答大而为论并用十法能通之门有四随入咸然。今约有门略明十义一明所观之境。即是识正无明因缘生一切法也。故大论云。色若粗若细总而观之。无常无我悉是颠倒。如阿毗昙广说。不同外道计微尘世性及自然等。二真正发心者。既识无明乃至老死。正求涅槃发三乘心。出离见爱不要名利唯志无余。三遵定慧者既誓求出有。依木又住修道。但遮障纷驰道。何由克为修四念学五停心。破五种障名停。事观名定念处即慧。慧定均停故名安心。四破法遍令见有得道。以无常等慧遍破见爱也。五知通塞者。前虽知见等是过未见其德。过即是塞。德即是通。通谓道灭无明灭等。及于六度塞即集因缘生等。及于六蔽节节检校是通须护塞。即须破六道品调适。既识通塞进修道品。所谓观身不净观受是苦。观心无常观法无我。勤修念处名四正勤。定心中修名四如意。五善根生名五根。根增长名五力。定慧调停名七觉。安隐道中行名八正。若一停作三十七品。余停心亦如是。此三十七是行道法。 将入无漏城有三门。谓空无相无作。苦下空无我二行为空门。集道各四及苦下苦无常十行为无作门。灭下有四为无相门。故知三乘莫不依谛。七修对治者。若利人即入。钝人不入当修助道。故论云。贪欲心起教修不净。及背舍等为助。无常析观归真为正。八识次位者。虽修正助等法明识。真似阶降不同。令无上慢九善修安忍。总修四念入于暖法似道烟生。若不安忍不至暖顶。顶法退为五逆。暖退为一阐提。忍世第一后入真无漏。由能安忍内外诸障。十无法爱者上安忍。策进外凡令入内凡。令无法爱策内凡位。而入见谛断于见惑。或超或次得成无学。利人节节得入。钝人具乘至十。阿毗昙中所明虽广不出十意。名为十法成乘。有门既尔空门亦有亦空门非有非空门亦如是。广如大本三藏教竟。次明通教。通者同也。此教三乘因果大同故名通教。故经云。欲得三乘当学般若。论云。声闻及缘觉解脱涅槃道皆从般若得。三人共行十地。三人同断见思。前无七贤之名。后无等觉妙觉。所证虽同三藏观法巧拙有殊。通教体阴则真名巧。三藏析阴方真名拙。即是界内巧拙相对。相对虽尔。此去三教并属大乘。大名虽同若地若行。名数多少深浅天隔。初干慧地即是外凡。体阴界入如幻如化。总伏见爱八倒名四念观。住是观中修正勤如意 现代汉语译本： 进入无漏城有三扇门，分别是空、无相、无作。（无漏城：指涅槃的境界；空：认识到一切事物没有永恒不变的实体；无相：认识到一切事物没有可以执著的表象；无作：认识到没有造作，没有主动作为。） 在苦谛之下，以空和无我这两种观行为空门。（苦谛：佛教四圣谛之一，指人生的本质是苦；空：认识到一切事物没有永恒不变的实体；无我：认识到没有永恒不变的自我。） 集谛和道谛各自的四种行相，以及苦谛之下的苦和无常这十种行相为无作门。（集谛：佛教四圣谛之一，指苦的根源是欲望和执著；道谛：佛教四圣谛之一，指解脱苦的方法；苦：认识到人生的本质是苦；无常：认识到一切事物都在变化，没有永恒不变的。） 灭谛之下的四种行相为无相门。（灭谛：佛教四圣谛之一，指通过修行可以达到解脱苦的状态。） 因此可知，无论是声闻乘、缘觉乘还是菩萨乘，都离不开四圣谛。（声闻乘：通过听闻佛法而修行的乘；缘觉乘：通过观察因缘而修行的乘；菩萨乘：发菩提心，利益众生而修行的乘。） 七修对治指的是，如果根器锐利的人可以直接进入，根器迟钝的人无法直接进入，就应当修习辅助的法门。所以论中说，贪欲心生起时，教导修习不净观，以及背舍等法作为辅助。以无常观来分析观察，最终归于真如实相，这是正修。（不净观：观察身体不净的修行方法；背舍：一种禅定修行方法；真如：事物的真实本性。） 八识的次第位指的是，虽然修正修和助修等法，但对于识的理解，真和似之间的阶梯和层次是不同的。使人去除增上慢，好好修习安忍。（八识：佛教唯识宗提出的八种识；增上慢：未证得圣果，却自以为证得；安忍：安于忍受。） 总的来说，修习四念处，进入暖法的阶段，这类似于道的烟相显现。如果不能安忍，就不能达到顶法。顶法退失会成为五逆罪，暖法退失会成为一阐提。（四念处：观身不净、观受是苦、观心无常、观法无我；暖法、顶法：修行过程中的阶段；五逆罪：杀父、杀母、杀阿罗汉、破和合僧、出佛身血；一阐提：断绝一切善根的人。） 在安忍世间和出世间的一切障碍之后，才能进入真正的无漏境界。 以无法爱来策进上品的安忍，使外凡进入内凡。以无法爱来策进内凡的地位，从而进入见谛，断除见惑。或者超越，或者依次渐进，最终成就无学果位。（无法爱：对佛法的执着；外凡、内凡：修行过程中的阶段；见谛：证悟真理；见惑：对真理的迷惑；无学：修行达到最高果位。） 根器锐利的人可以节节深入，根器迟钝的人需要具足十法才能成就。阿毗昙中所阐明的虽然广泛，但都离不开这十种意义，称为十法成乘。（阿毗昙：佛教论藏。） 有门既然如此，空门、亦有亦空门、非有非空门也是如此。详细内容见于大本三藏教。 接下来阐明通教。通，是共同的意思。此教中，声闻乘、缘觉乘和菩萨乘的因和果大部分相同，所以称为通教。所以经中说，想要得到三乘的果位，应当学习般若。论中说，声闻和缘觉的解脱涅槃之道都从般若中获得。（般若：智慧。） 三乘行人共同经历十地，共同断除见思惑。前面没有七贤的名称，后面没有等觉和妙觉的果位。（十地：菩萨修行的十个阶段；见思惑：见惑和思惑，是烦恼的两种类型；七贤：三乘共有的七个修行阶段；等觉、妙觉：菩萨修行的最后两个阶段。） 所证悟的境界虽然相同，但三藏教的观法在巧妙和笨拙上有所不同。通教以体阴为真，称为巧；三藏教以析阴为真，称为拙。这指的是在界内，巧妙和笨拙是相对而言的。虽然是相对而言，但从这里开始，这三种教法都属于大乘。大乘的名称虽然相同，但在地、行、名数、多少、深浅上却有天壤之别。 初干慧地就是外凡位。以体阴、界、入如幻如化的方式来观照。总的来说，降伏见爱八倒，称为四念处观。安住于这种观照中，修正精进和如意足。（干慧地：菩萨修行的第一个阶段；体阴、界、入：五阴、十八界、十二入，是构成世界的要素；见爱八倒：对真理和世俗的颠倒认知；四念处观：观身不净、观受是苦、观心无常、观法无我；如意足：四种禅定修行方法。）