English
English version: The severity of the five kinds of karma, such as precepts, leads to different results. Even if one hears the name of Bhaisajyaguru Tathagata (Bhaisajyaguru, Medicine Buddha) now, if one cannot abandon evil deeds and practice good deeds, one will still fall into evil realms due to evil karma. However, by the increasing power of Bhaisajyaguru Tathagata, and also by the power of the seed cause of hearing the name of the Tathagata in the past in the human realm, when one initially falls into the evil realm, it will cause one to temporarily hear the name of Bhaisajyaguru Tathagata, so that one can still be reborn in the human realm after dying from the evil realm. Someone asks: Why do some fall into evil realms and some do not, even though they both hear the name of the Buddha? The answer is: Karma has varying degrees of severity, and faculties have varying degrees of sharpness. If the karma is light and the faculties are sharp, one can abandon evil deeds and practice good deeds immediately upon hearing the name of the Buddha, and will not fall into evil realms. If the karma is heavy and the faculties are dull, one must first fall into the evil realm, deeply generate aversion and detachment, and then hear the name of the Buddha again to be reborn in the human realm. The Nirvana Sutra (Nirvana Sutra) says that there are two situations when icchantikas (icchantika, those who have severed their roots of goodness) accumulate good roots: one is that they can accumulate good roots now, and the other is that they can accumulate good roots in hell after death. When accumulating good roots in hell, there are also two situations: one is that they can accumulate good roots when entering hell, and the other is that they can accumulate good roots when living in hell. The sutra says: 'Right view, diligence, up to the practices of Bodhisattvas, eight diligently cultivate superior karma.' What is right view? According to the nineteenth volume of the Satyasiddhi Shastra (Satyasiddhi Shastra), there are two kinds of right view: one is worldly right view, and the other is supramundane right view. Worldly right view refers to being able to recognize that there are merits and demerits, etc.; supramundane right view refers to being able to understand the Four Noble Truths (arya-satya, four noble truths). Also, as the verse says: 'Obtaining the right view of the world, even if going back and forth in samsara, even for hundreds of thousands of lifetimes, one will not fall into evil paths.' Also, the twenty-first volume of the Yogacarabhumi-sastra (Yogacarabhumi-sastra) says: 'If one has worldly superior right view, even if one experiences thousands of lifetimes, one will not fall into evil realms.' Also, the thirteenth volume of the Abhidharmasamuccaya (Abhidharmasamuccaya) says: 'If one has worldly increasing superior right view, even if one experiences thousands of lifetimes, one will not fall into evil realms.' What is diligence? The Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) says: 'Those who are diligent are those who love and rejoice in all good dharmas.' 'Loving the Dharma' means to generate desire and rare seeking for this Dharma; 'enjoying the Dharma' means to praise the merits of this Dharma; 'rejoicing in the Dharma' means to joyfully believe and accept this Dharma; 'delighting in the Dharma' means to happily cultivate this Dharma more and more. The Yandaosuye Sutra says: 'If one can be diligent, one will have four merits: first, the previous' --------------------------------------------------------------------------------
Chinese
夜奉法未曾懈废。二者宁失身命不违道教。三者勤诵经典不懈惓故。四者广欲救济诸危厄者。那先比丘经说。精进能助一切善法。如阵兵弱强兵助之。又如论云。精进遍策诸度法门。遗教经说。若精进则事无难者。依智度论第十六云。初发心菩萨。于一切善法中渐渐次第修菩萨行。是名精进。问一切善法中勤何不名精进。答二乘及人不具行勤不名精进 问二乘及人行勤何故不名精进。答无大慈悲。弃舍众生。不求十力四无所畏十八不共法。及一切智无碍解脱戒定智慧诸善法等。菩萨不休不息。一心求佛不舍众生。如是行者名为精进。如好施菩萨求如意珠杼大海水。正使筋骨枯尽终不懈废。得如意珠以给众生。济其身苦。菩萨如是难为能为是名精进 问精进有几。答精进有二。布施持戒名身精进。勤定智慧名心精进。又外事勤修名身精进。内自专精名心精进。又粗精进名身。细精进名心。又为福德精进名身。为智慧精进名心。又身精进者。受诸勤苦终不懈废。如波罗柰国梵摩达王。游猎于林中见二鹿群。群各五百。彼两鹿群各有一主。一释迦菩萨。二提婆达多。菩萨鹿王身七宝色见人王众于其部党起大悲心。逆到王前。王人竞射飞矢如雨。王见此庶直进趣已无所忌惮。敕诸从人摄汝弓箭无得断其来意。鹿王既至。跪白人 现代汉语译本 夜间奉行佛法，从不懈怠荒废。第二，宁可失去生命，也不违背佛陀的教诲。第三，勤奋诵读经典，不厌倦陈旧的内容。第四，广泛地想要救济各种危难困厄的人。《那先比丘经》中说，精进能够帮助一切善法，就像军队中弱兵得到强兵的帮助一样。又如《论》中所说，精进普遍策励各种度脱法门。《遗教经》中说，如果精进，那么事情就没有困难的。依据《智度论》第十六卷所说，初发心的菩萨，在一切善法中渐渐地按次第修习菩萨行，这叫做精进。问：在一切善法中勤奋修行为什么不叫做精进？答：二乘（声闻乘和缘觉乘）以及普通人所做的勤奋修行不具备圆满的菩萨行，所以不叫做精进。问：二乘以及普通人的勤奋修行为什么不叫做精进？答：因为他们没有广大的慈悲心，舍弃众生，不求佛的十力、四无所畏、十八不共法，以及一切智、无碍解脱、戒定智慧等各种善法。菩萨不停止不休息，一心求佛，不舍弃众生，像这样修行的人才叫做精进。例如，像乐于布施的菩萨，为了求得如意宝珠而舀取大海之水，即使筋疲力尽，也终究不会懈怠荒废。得到如意宝珠后，用来供给众生，救济他们的身心痛苦。菩萨像这样难做能做，才叫做精进。问：精进有几种？答：精进有两种。布施、持戒叫做身精进，勤修禅定、智慧叫做心精进。又，对外在事务勤奋修习叫做身精进，对内在自我专注精进叫做心精进。又，粗略的精进叫做身精进，细微的精进叫做心精进。又，为了福德而精进叫做身精进，为了智慧而精进叫做心精进。又，身精进是指承受各种勤苦，始终不懈怠荒废。例如，波罗奈国（Bārāṇasī，古印度城市名）的梵摩达王（Brahmadatta，古印度国王名），在树林中游猎时，看到两群鹿，每群各有五百只。这两群鹿各有一个首领，一个是释迦菩萨（Śākyamuni Bodhisattva，释迦牟尼的前世），一个是提婆达多（Devadatta，佛陀的堂弟）。菩萨鹿王身体呈现七宝的颜色，看到人王和他的部众，对他的部下生起大悲心，迎着国王走去。国王的士兵争相射箭，飞箭如雨。国王看到这只鹿竟然直直地走过来，毫无畏惧，就命令他的随从收起弓箭，不要阻断它的来意。鹿王来到国王面前，跪下禀告人王
English
English version At night, he diligently practiced the Dharma without negligence or abandonment. Second, he would rather lose his life than violate the Buddha's teachings. Third, he diligently recited the scriptures without tiring of the old content. Fourth, he extensively desired to rescue those in various dangers and difficulties. The *Nagasena Bhikshu Sutra* says that diligence can assist all good dharmas, just as weak troops are aided by strong troops in battle. Furthermore, as stated in the *Treatise*, diligence universally encourages all methods of liberation. The *Sutra of the Bequeathed Teachings* says that if one is diligent, then nothing is difficult. According to the sixteenth volume of the *Mahaprajnaparamita Sastra*, a Bodhisattva who has initially aroused the aspiration gradually and sequentially cultivates the Bodhisattva practices in all good dharmas; this is called diligence. Question: Why is diligence in all good dharmas not called diligence? Answer: The diligence practiced by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and ordinary people does not fully encompass the Bodhisattva practices, so it is not called diligence. Question: Why is the diligence practiced by the Two Vehicles and ordinary people not called diligence? Answer: Because they do not have great compassion, abandon sentient beings, and do not seek the Ten Powers, Four Fearlessnesses, Eighteen Uncommon Qualities of a Buddha, as well as all wisdom, unimpeded liberation, precepts, concentration, wisdom, and other good dharmas. The Bodhisattva does not stop or rest, single-mindedly seeking Buddhahood and not abandoning sentient beings; such a practitioner is called diligent. For example, like a Bodhisattva who delights in giving, he draws water from the great ocean to seek the wish-fulfilling pearl; even if his muscles and bones are exhausted, he will never be negligent or abandoned. After obtaining the wish-fulfilling pearl, he uses it to provide for sentient beings and relieve their physical and mental suffering. A Bodhisattva who can do what is difficult to do is called diligent. Question: How many types of diligence are there? Answer: There are two types of diligence. Giving and upholding precepts are called physical diligence; diligently cultivating concentration and wisdom are called mental diligence. Furthermore, diligently cultivating external affairs is called physical diligence; focusing internally on self-cultivation is called mental diligence. Furthermore, coarse diligence is called physical diligence; subtle diligence is called mental diligence. Furthermore, diligence for the sake of merit is called physical diligence; diligence for the sake of wisdom is called mental diligence. Furthermore, physical diligence refers to enduring all hardships and never being negligent or abandoned. For example, King Brahmadatta (Brahmadatta, name of an ancient Indian king) of the kingdom of Varanasi (Bārāṇasī, name of an ancient Indian city) was hunting in the forest when he saw two herds of deer, each with five hundred deer. Each of these two herds had a leader, one was Shakyamuni Bodhisattva (Śākyamuni Bodhisattva, Śākyamuni's previous life), and the other was Devadatta (Devadatta, Buddha's cousin). The Bodhisattva Deer King's body was the color of seven treasures. Seeing the human king and his retinue, he arose great compassion for his subordinates and went to meet the king. The king's soldiers competed to shoot arrows, and the flying arrows were like rain. The king saw that this deer was actually walking straight towards him without fear, so he ordered his attendants to put away their bows and arrows and not to obstruct its intention. The Deer King came before the king, knelt down, and reported to the human king --------------------------------------------------------------------------------
Chinese
王。君以嬉游逸乐为小事故。群鹿一时皆受死苦。若以供膳当自差。次日送一鹿以供王厨。王善其言听如其意。于是二群鹿王共会。次各一日。调达群中一鹿怀子。次至应送来白其王。我身今日应当送死而我怀子子非次也。乞垂断理使死者得次生者不滥。鹿王怒之。谁不惜命。次来但去何得辞也。鹿母思惟。我王不仁。不以理恕。不察我辞。横见慎怒不足告也。即至菩萨鹿王之所以情具白。王问此鹿汝主何言母鹿。答曰我王不仁不见理断而见瞋怒。大王仁及一切故来归命。如我今日天地虽旷无所控告。菩萨思惟。此甚可愍。若我不理枉杀其子若非次更差次未及之如何可遣。唯我代之思惟既定即自送身遣鹿母还。我今代汝。汝勿忧也鹿王逆到王门。众人见之怪其自来以事白。王主亦怪之。而命令前问言。诸鹿尽邪。汝何以来。鹿王白言。大王仁及群鹿人无犯者。但有孳茂何有尽时。异部群中一鹿怀子以垂产故身当俎割子亦并命归告于我。我以愍之非分更差是亦不可。若归而不救无异木石。是身不久必不免死。慈救苦厄功德无量。若人无慈虎狼无异。人王闻已即从坐起而说偈言。我实是畜兽名曰人头鹿。汝虽是鹿身名为鹿头人。以理而言之非以形为人。若能有慈惠虽兽实是人。我从今日始不食一切肉。我以无畏施旦可安汝 意。诸鹿得安王得仁信诸如是等名身精进。于诸善法修行信乐不生疑悔。而不懈怠。从一切贤圣下至凡人求法无厌如海吞流。是为菩萨心精进也。依华严经说。三业精进。一身业精进。恭敬供养诸佛菩萨一切福田中不退故。二口业精进。闻持一切诸佛正法未曾忘失。赞叹如来随所闻法广为人说无疲惓故。三意业精进。善巧方便入慈悲喜舍禅定三昧相续不退故。问净心内发胜解。斯彰何假舍家而求要道。答虽知淳善久悟处俗犹似同牢众务萦缠所以舍家学道故。涅槃经第十一云。居家迫迮犹如牢狱。一切烦恼由之而生出家。宽旷犹如虚空。一切善法因之增长。又郁伽长者经说。在家下贱出家尊贵。在家生死际出家涅槃际。又大方便佛报恩经第五卷说。时诸释女被琉璃王割截耳鼻。断其手足弃于冢间。蒙佛威力平复如故。诸女思惟。我等今者欲报佛恩。当共出家修持禁戒护持正法思惟。是以即求衣钵往诸王园。比丘尼精舍求索出家。时有六群比丘尼见诸释女。年时幼稚美色端正。今云何能舍此难舍而求出家。我等当为说世间五欲快乐待年限遇然后出家不亦快乎。彼若还俗必以衣钵奉施我等。思惟是已于释女前即以上事向诸女说。诸女闻已心怀苦恼。此安隐处云何有大恐怖。如是肴膳饮食和以毒药世间五欲多诸过患我已具知。 现代汉语译本： 意义。各种鹿群获得安宁，国王获得仁义和信任，像这样等等，都名为身精进。对于各种善法，修行并信乐，不产生怀疑和后悔，而且不懈怠。从一切贤圣，下至凡人，求法没有厌足，如同大海吞纳河流。这就是菩萨的心精进。依据《华严经》所说，有三业精进：一是身业精进，恭敬供养诸佛菩萨一切福田，不退转的缘故；二是口业精进，听闻并受持一切诸佛的正法，未曾忘失，赞叹如来，随所听闻的法，广泛地为人宣说，没有疲倦的缘故；三是意业精进，善巧方便地进入慈悲喜舍禅定三昧，相续不断，不退转的缘故。 问：内心清净，自然能生起殊胜的理解，这彰显了什么，为什么要舍弃家庭去寻求重要的道呢？ 答：虽然知道淳朴善良，长久地领悟，但身处世俗，仍然好像身处牢狱，各种事务缠绕。所以要舍弃家庭去学习道。 《涅槃经》第十一卷说：‘居家狭窄，犹如牢狱，一切烦恼由此而生；出家宽广，犹如虚空，一切善法因此而增长。’ 又《郁伽长者经》说：‘在家卑贱，出家尊贵；在家是生死的边际，出家是涅槃的边际。’ 又《大方便佛报恩经》第五卷说：‘当时，各位释迦族的女子被琉璃王割截耳鼻，砍断手脚，丢弃在坟地里，蒙受佛的威力，平复如初。各位女子思惟：我们现在想要报答佛的恩德，应当共同出家，修持禁戒，护持正法。’ 因此，就寻找衣钵，前往各位国王的花园，到比丘尼精舍，请求出家。当时有六群比丘尼看见各位释迦族的女子，年纪还小，容貌美丽端正，现在怎么能舍弃这难以舍弃的，而寻求出家呢？我们应当为她们说世间五欲的快乐，等待年限满足，然后再出家，不也很快乐吗？她们如果还俗，必定会将衣钵奉献给我们。’ 思考完毕，就在各位释迦族女子面前，将以上的事情向各位女子说了。各位女子听了，心中怀着苦恼，‘这安稳的地方，怎么会有这么大的恐怖？’ 就像肴膳饮食和着毒药一样，世间五欲有很多过患，我已经完全知道了。