English
English version: Only practicing virtuous Dharma is truly beneficial. If one departs from this, it is called departing from expedient practice. Being able to break through stinginess, poverty, etc., means being able to break through the net of present stinginess, leading to vast accumulations of merit and resources; being able to break through the net of future poverty and suffering, leading to vast treasures and superior positions. Being able to extinguish evil precepts, etc., means extinguishing all present evil precepts, leading to Samadhi (concentration); extinguishing all future dangerous realms, leading to good realms. Being able to extinguish anger, etc., means extinguishing all present anger, extinguishing all future grudges, leading to present and future well-being and freedom. Being able to remove all views and tendencies, etc., the term 'views and tendencies' refers to the five views (five kinds of wrong views). Views and tendencies are all evil wisdoms. Since one can remove false views and tendencies, one can attain the truth in all different kinds of phenomena, according to what is known. The so-called need to perform all activities, such as practicing giving (Dana) (generosity), one can skillfully relinquish all kinds of internal and external things. If one observes precepts (Śīla) (moral conduct), one can cultivate all kinds of precepts, such as prohibitory precepts (prohibitory precepts) and precepts by nature (precepts by nature). The other four perfections (paramitas) (to the other shore), such as patience (Kshanti) (patience), should be understood accordingly. How much more so can one attain all-knowing wisdom (Sarvajnana) (wisdom unobstructed to all things)? All-knowing (Sarvajna) (universal knowledge of all things) refers to fundamental wisdom. And wisdom (Jnana) (wisdom) refers to subsequent wisdom. Or it is the wisdom of an all-knowing person, hence the name all-knowing wisdom. Pure characteristics (pure characteristics) should be known to be sevenfold, etc. First, not seeking to let others know that I am one who can practice the six perfections (six perfections) (six methods to reach the other shore). Fourth, not slandering or despising those who are lax in not practicing the six perfections. Fifth, not being arrogant because of one's own practice, exalting oneself, and becoming lax in guarding against things that hinder practice. Seventh, not being jealous of those who are able to practice, being stingy with the Dharma one understands, and not encouraging each other. Accomplishing eight dharmas can purify giving, etc., not acting for one's own benefit is called being apart from 'for myself'. Not seeking the defilements of samsara is called being apart from the bonds of love. Understanding the nature of giving as empty and without attachment is called being apart from ignorance. Not going against one's nature and seeking enlightenment is called being apart from the appearance of self and other in Bodhi. Not seeing the difference between a field of merit (field of merit) (field for planting blessings) and a non-field of merit is called being apart from seeing various appearances. Not seeking repayment of kindness and offerings is called being apart from fear and hope. Practicing oneself and also teaching others is called --------------------------------------------------------------------------------
Chinese
曰离悭。他施而喜故言离嫉。其心平等犹若虚空不见彼此。即是能净真实智也。 成就八法能净尸罗等者。菩提心者即三聚戒。忘菩提心即失净戒。求二乘地异求小果亦非护戒。取著于境障碍净心即失净戒。恃戒陵人是真破戒。不舍慈悲名不舍愿。不求当有名不依生。能胜利生名成大愿。戒净相者即第三四。非谓一切皆戒净相。 成就八法成净羼提等者。心无所动名善净内。不悕他报名善净外。世俗三品名上中下法。了皆无碍名究竟无碍。住第一义名顺法性。心无量碍名无染着。无所推求名离诸见。不取诸境名断诸觉。无所希求名为舍愿。无所造作谓除诸行。 成就八法能净毗梨耶等者。勤断诸恶故谓之精。勤修诸善说名为进。见恶可断非极能断。见善可修非极能进。曷可得为真精进乎。即前三种断恶精进。其后五种修善精进。若有断恶净三业相。非谓真实净除三业。今虽为净三业之恶。而了三业如影如响如幻相者。是即名为真净三业。下之五种修诸善品。既知诸法无有自性。何有具足诸波罗蜜。既觉诸法一真无碍。何有所照菩提分耶。既知诸法无念非念。何有所得陀罗尼法。是则名为真波罗蜜真菩提分真陀罗尼。余文易解。不烦解释。此总意云。既无所断。亦何所精。又无所修。于何而进。则无 所精无所不精。亦无所进无所不进。是即名为真精进矣。 成就八法能净禅等者。于中道者即是因也。言不依者无托缘也。依托阴等而修禅者。是有所得世间静虑。非谓真实出世间禅。心无所依与慧平等。是则名为清净禅矣。 成就八法能净般若等者。诸法性空无善不善。断无所断生无所生。故虽断恶生善而无断常二见。有为无自性。皆从缘所生。缘亦无自性。一切皆无生。故虽观缘生而知无生也。一切字句能诠于法。既无所诠何有能诠。故云平等离言说也。无常苦法依有为观。有为既空。无常何有。即非常无常是真如法界而无所见。故寂静也。知善恶业招苦乐报。业无所造。既非能感。何有业果为所感耶。故能了知无业报也。表是所酬假名过去表是所引假名未来。对此前后立为现在。故名筹量三世之事。已灭未生中无所住。皆不可得。故知诸法无去来今。如是八法约俗有义而有分别。约真空义而无分别。既此真俗自体无差。观而不观。不观而观。照而无照。无照而照。是谓真实般若波罗蜜也。 由布施故摄受等者。由行布施所有事业故常摄受一切资具施诸有情作饶益事。 有味无味等者。谓在定中得三昧乐。于中耽著名为有味。故在散位无三昧乐即名无味 谓修施时禁防忍受者。禁其三业 所精通的没有不精通的，也没有什么进步不进步的，这就叫做真正的精进啊。 成就八法能够清净禅定等等，以中道而行就是原因。所说的不依赖，就是没有依托的因缘。依托五阴（Skandha，构成个体的五种要素：色、受、想、行、识）等而修禅定，是有所得的世间静虑，不是真正的出世间禅。心无所依，与智慧平等，这就叫做清净禅啊。 成就八法能够清净般若（Prajna，智慧）等等，诸法的本性是空，没有善与不善。断灭没有可断灭的，生起没有可生起的。所以虽然断恶生善，却没有断灭和常有的两种见解。有为法没有自性，都是从因缘所生。因缘也没有自性，一切都没有生起。所以虽然观察因缘生，却知道没有生起。一切的文字语句能够诠释法，既然没有所诠释的，哪里有能诠释的？所以说平等而远离言说。无常、苦的法，是依据有为法来观察的。有为法既然是空，哪里还有无常？即不是常也不是无常，是真如法界而没有什么可见。所以是寂静的。知道善恶业招致苦乐的果报，业没有所造作，既然不是能感，哪里有业果作为所感呢？所以能够了知没有业报。标示的是所酬偿的，假名为过去；标示的是所引导的，假名为未来。对此前后建立为现在。所以叫做筹量三世的事情。已灭和未生之中没有什么可住留的，都是不可得的。所以知道诸法没有过去、未来、现在。像这样的八法，按照世俗的意义来说是有分别的，按照真空的意义来说是没有分别的。既然这真俗的自体没有差别，观而不观，不观而观，照而无照，无照而照，这就是真实的般若波罗蜜（Prajnaparamita，通过智慧到达彼岸）。 由于布施的缘故摄受等等，由于施行布施的所有事业，所以常常摄受一切资具，施给一切有情众生，做饶益的事情。 有味和无味等等，说的是在禅定中得到三昧（Samadhi，精神集中状态）的快乐，在其中耽著就叫做有味。所以在散乱的状态中没有三昧的快乐就叫做无味。所说修布施的时候，要禁戒、防护、忍受，就是禁戒身口意三业。
English
That which is mastered is mastered in every aspect; there is no progress or non-progress. This is called true diligence. Accomplishing the eight dharmas can purify Dhyana (meditation) and so on. Following the Middle Way is the cause. 'Not relying' means having no dependent conditions. Meditating while relying on the Skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness) and so on is worldly Samadhi (state of meditative consciousness) with attainment, not true transcendental Dhyana. When the mind has no reliance and is equal to wisdom, it is called pure Dhyana. Accomplishing the eight dharmas can purify Prajna (wisdom) and so on. The nature of all dharmas is emptiness; there is neither good nor bad. Severance has nothing to sever, and arising has nothing to arise. Therefore, although severing evil and generating good, there are no views of annihilation or permanence. Conditioned dharmas have no self-nature; they all arise from conditions. Conditions also have no self-nature; everything is without arising. Therefore, although observing conditioned arising, one knows there is no arising. All words and sentences can explain the Dharma, but since there is nothing to explain, how can there be an explainer? Therefore, it is said to be equal and free from words. Impermanence and suffering are observed based on conditioned dharmas. Since conditioned dharmas are empty, where is impermanence? That which is neither permanent nor impermanent is the true suchness Dharmadhatu (realm of reality) without anything to see. Therefore, it is stillness. Knowing that good and evil karma bring about the retribution of suffering and happiness, karma has nothing created. Since it is not the cause of feeling, how can there be karmic results as the felt? Therefore, one can understand that there is no karmic retribution. Indicating what is repaid is nominally the past; indicating what is led is nominally the future. Establishing the present based on these before and after is called measuring the affairs of the three times. There is nothing to abide in between the extinguished and the unarisen; all are unattainable. Therefore, one knows that all dharmas have no past, future, or present. These eight dharmas have distinctions according to conventional meaning, but no distinctions according to the meaning of true emptiness. Since the self-nature of this true and conventional is without difference, observing without observing, not observing and observing, illuminating without illuminating, and not illuminating and illuminating, this is true Prajnaparamita (perfection of wisdom). Due to giving, one gathers and receives, etc. Due to all the activities of practicing giving, one constantly gathers and receives all resources, giving them to all sentient beings, doing beneficial deeds. 'With flavor' and 'without flavor' refer to obtaining the joy of Samadhi (state of meditative consciousness) in meditation. Being attached to it is called 'with flavor.' Therefore, being in a scattered state without the joy of Samadhi is called 'without flavor.' When practicing giving, one should abstain, protect, and endure, which means abstaining from the three karmas of body, speech, and mind. --------------------------------------------------------------------------------
Chinese
防杀盗等则有戒性。施内外财忍受诸苦则有忍性。余义易解。准而说之。 若修戒时远离等者。谓起悭恚犯菩萨戒故。修戒时无悭恚故。则于戒中有施忍也。戒能止进。止进即勤。既离懈怠有精进也。一心持戒故无散动。具正信解故无邪见。无乱无邪故有定慧。 修习所余亦如是说者。谓修忍时于苦堪耐。便能广舍内外财等。又无报怨便施无畏。既能忍故不造诸恶。故有戒性。既有堪能便无懈退。故有精进。一心谛察二空之理。便有定慧。精进遍能策励前后。故精进中有余五度。又由精进断恶修善能除六弊。故有六度。定慧二度准而说之。 能得广大无尽可爱果者。然此三果具通依正体无限极故名广大。用无穷际谓之无尽。相无粗弊故名可爱。此通因果所得而说。是故说言诸果异熟。 昔于众生起大悲等者。由行施时令彼获得命色力安无碍辨喜。故自果位得身最胜。能令见者生欢喜也。由修戒时普于一切无诸染为灭苦因。故获净身遍灭诸苦。由修忍时远离嗔怒心无分别离翳障故。色相圆满普施光明。由修精进于一切处勤行利益灭众生障。故于果位能分身等。由修定时身心寂静。见者欢喜而生善心。故于果位普欢喜等。由般若故能令自他离愚痴闇得智慧明。故于果位得舒光等。 何果异 现代汉语译本： 防止杀生、偷盗等行为，就具有戒的性质。布施身外之物和内心财富，忍受各种痛苦，就具有忍的性质。其余的意义容易理解，可以依此类推。 如果修习戒的时候远离贪婪等，是指因为生起悭吝和嗔恚而违犯菩萨戒。修习戒的时候没有悭吝和嗔恚，那么在戒中就有了布施和忍辱。戒能够止恶行进善行，止恶行进善行就是勤奋。既然远离懈怠，就有了精进。一心持戒，所以没有散乱。具备正确的信仰和理解，所以没有邪见。没有散乱和邪见，就有了禅定和智慧。 修习其余的法门也可以这样说，是指修习忍辱的时候，能够忍受痛苦，就能广泛地布施身外之物和内心财富等。又因为没有报复的念头，就布施了无畏。既然能够忍辱，就不造作各种恶业，所以具有戒的性质。既然有堪能的力量，就没有懈怠退缩，所以有精进。一心谛察人我和法我皆空的道理，便有禅定和智慧。精进普遍能够策励前后，所以在精进中包含了其余的五度。又因为精进断除恶行修习善行，能够去除六种弊病，所以具有六度。禅定和智慧这两种法门可以依此类推。 能够获得广大、无尽、可爱的果报，是因为这三种果报普遍包含依报和正报，本体无限广大，所以叫做广大。作用无穷无尽，叫做无尽。相貌没有粗陋丑陋之处，所以叫做可爱。这是总括因和果所得的果报而说的。因此说各种果报的成熟。 过去对于众生生起大悲心等，是因为在行布施的时候，使他们获得寿命、容色、力量、安乐、无碍的辩才和喜悦，所以在自己的果位上得到最殊胜的身体，能够使见到的人产生欢喜。因为修习戒的时候，普遍对于一切众生没有各种染污，作为灭除痛苦的原因，所以获得清净的身体，普遍灭除各种痛苦。因为修习忍辱的时候，远离嗔怒，内心没有分别，远离愚昧的障碍，所以色相圆满，普遍施放光明。因为修习精进的时候，在一切处所勤奋地行利益众生的事业，灭除众生的业障，所以在果位上能够分身等。因为修习禅定的时候，身心寂静，见到的人欢喜而生起善心，所以在果位上普遍欢喜等。因为修习般若智慧的缘故，能够使自己和他人远离愚痴的黑暗，得到智慧的光明，所以在果位上得到舒放光明等。 什么样的果报成熟？