English
English version Attaining the supreme path. The *Sūtra of Saving the Starving Ghosts* says, the Buddha told Ānanda: 'If a person desires longevity, increased blessings and glory, and fulfillment of Dānapāramitā (Dānapāramitā, Perfection of Giving), every morning and at all times, take a bowl filled with clean water, and place a small amount of cooked rice, noodles, and cakes, etc. Press the container with the right hand, perform the Dharma of the Immeasurable Majestic Virtue Dhāraṇī, and recite the Transformation Food Mantra twenty-one times. Then, recite the names of the Five Tathāgatas, namely, Prabhūtaratna (Duō bǎo, Abundant Treasures), Ratnasambhava (Bǎo shèng, Jewel-Born), Surūpakāya (Miào sè shēn, Wonderful Form Body), Abhayankara (Lí bù wèi, Fearless), and Vipulakāya (Guǎng bó shēn, Extensive Body). After reciting the names, snap the fingers seven times. In the evening, retrieve the food container and pour it in a clean place.' After making such an offering, all ghosts and spirits will be satisfied, and after abandoning this body, they will surely be reborn in the heavens. Such an offering is no different from offering to the Buddha. The reason for adding the names is that the vows of those Buddhas lead sentient beings to be reborn in the Pure Land of Ultimate Bliss, so the recitation is increased. The emphasis is on the hours of Xū and Hài (戌亥, 7-11 PM); if these times are encountered, doing this will be of no benefit. Those who uphold the precepts and live in the mountains can also perform this Dharma, creating conditions for future lives. Every morning, fill a bowl with water and place it before the Buddha, reciting the Great Compassion Mantra twenty-one times. At noon, offer a container of rice to the Buddha, reciting the Transformation Food Mantra twenty-one times. In the evening, recite the Uṣṇīṣa Vijaya Dhāraṇī twenty-one times, recite the names of the Seven Tathāgatas, and then scatter the food. Next, give them the Three Refuges, generate Bodhicitta, receive the Buddha's precepts, offer Dharma food, and perfect the practitioner's work of benefiting sentient beings. Next, I will give you refuge in the Three Jewels (until) Threefold Enlightenment. Taking refuge in the Three Jewels can avoid the Three Wretched Realms (sān tú, hell, hungry ghosts, and animals). After receiving it yourself, you should protect it according to the Dharma, stay away from evil paths, and go straight to the shore of enlightenment; there is no other way to cross this. Po Kan (Pó kān) is also called Bu Qian (Bù qiàn), which is the meaning of Suchness. That is, all dharmas are equal to emptiness, free from all forms and obstacles. Suchness is without form, and without form is not non-form, so it is called Suchness, which is the meaning of the Three Jewels of One Nature and One Body. Next, help them generate Bodhicitta. 'Generating' has two meanings: one is 'to develop', and the other is 'to manifest'. Practitioners say 'to manifest', and sentient beings should say 'to develop' the inherent awakened mind. Therefore, the following verse states: 'Now the awakened mind that is generated (until) can take what.' -------------------------------------------------------------------------------- 取执。
Chinese
此偈即理趣六波罗密经发心之偈。觉心者即菩提心。远离性相等者。若依于性。则平等寂静尚无生佛之殊。焉有上求下化之事。依相发心。恐堕二乘。相有生灭染净。千差万殊。楞严云。若于因地以生灭心为本修因。而求佛乘不生不灭。无有是处。以世间相。体非常住。依此发心。恐堕凡夫。拣此二过。故不依也。乃至不依五蕴六入十二处十八界。能取所取。即心境惑业根缘等而发其心。谓但有依。即是取舍生灭之心。非无住真心。故曰远离诸执也。 诸法悉无我(至)空性圆寂故。 云何要离一切诸法。以一切法无实主宰。本来平等犹若虚空。岂虚空而复有所依耶。经云虚空无所依。云何知如空耶。谓自心昔本不生。今亦不灭。一相无相。周遍清净。名为自性涅槃。空寂如之。故取为喻。非谓虚空即涅槃性。何也。以虚空是顽然无知之物。岂比灵觉之性昭昭不昧了了常知。古人云不同虚空性自神解者是也。 如诸佛菩萨(至)是故志心礼。 诸佛菩萨既必依如上等法而发其心。我今亦以此而发心。以故至心顶礼也。 次与汝等发菩提心汝等谛听。 诸佛与我皆发是心。是故汝等亦当依此法式而皈依三宝发菩提心也。华严云。欲见十方一切佛。欲施无尽功德藏。 现代汉语译本： 取执。 此偈即《理趣六波罗蜜经》发心之偈。觉心者即菩提心（bodhicitta，觉悟之心）。远离性相等者，若依于性，则平等寂静，尚无生佛之殊，焉有上求下化之事？依相发心，恐堕二乘。相有生灭染净，千差万殊。《楞严经》云：‘若于因地以生灭心为本修因，而求佛乘不生不灭，无有是处。’以世间相，体非常住，依此发心，恐堕凡夫。拣此二过，故不依也。乃至不依五蕴（skandha，构成个体的五种要素：色、受、想、行、识）、六入（ayatana，感觉的六个来源：眼、耳、鼻、舌、身、意）、十二处（dvadasayatana，六根和六尘）、十八界（astadasadhatu，六根、六尘、六识）。能取所取，即心境惑业根缘等而发其心，谓但有依，即是取舍生灭之心，非无住真心，故曰远离诸执也。 诸法悉无我(至)空性圆寂故。 云何要离一切诸法？以一切法无实主宰，本来平等犹若虚空。岂虚空而复有所依耶？经云虚空无所依。云何知如空耶？谓自心昔本不生，今亦不灭，一相无相，周遍清净，名为自性涅槃（nirvana，解脱）。空寂如之，故取为喻。非谓虚空即涅槃性。何也？以虚空是顽然无知之物，岂比灵觉之性昭昭不昧了了常知？古人云不同虚空性自神解者是也。 如诸佛菩萨(至)是故志心礼。 诸佛菩萨既必依如上等法而发其心，我今亦以此而发心，以故至心顶礼也。 次与汝等发菩提心汝等谛听。 诸佛与我皆发是心，是故汝等亦当依此法式而皈依三宝发菩提心也。《华严经》云：‘欲见十方一切佛，欲施无尽功德藏。’
English
English version: Taking and clinging. This verse is the verse of generating the aspiration in the 'Six Paramita Sutra of the Principle of Meaning'. The 'awakened mind' is the Bodhicitta (bodhicitta, the mind of enlightenment). 'Distancing oneself from nature, characteristics, and so on' means that if one relies on nature, then there is equality and tranquility, and there is no distinction between sentient beings and Buddhas, so how can there be the matter of seeking upwards and transforming downwards? If one generates the aspiration based on characteristics, one fears falling into the Two Vehicles. Characteristics have arising and ceasing, defilement and purity, and are vastly different. The Shurangama Sutra says: 'If, at the causal ground, one uses the mind of arising and ceasing as the basis for cultivation, and seeks the Buddha Vehicle of non-arising and non-ceasing, there is no such thing.' Because worldly characteristics are impermanent in nature, if one generates the aspiration based on this, one fears falling into the realm of ordinary beings. To avoid these two faults, one does not rely on them. Furthermore, one does not rely on the Five Skandhas (skandha, the five aggregates that constitute an individual: form, feeling, perception, volition, consciousness), the Six Entrances (ayatana, the six sources of sensation: eye, ear, nose, tongue, body, mind), the Twelve Abodes (dvadasayatana, the six sense organs and their corresponding objects), or the Eighteen Realms (astadasadhatu, the six sense organs, their objects, and the corresponding consciousnesses). 'That which can be grasped' and 'that which is grasped' refer to generating the aspiration based on the mind, environment, delusion, karma, roots, conditions, and so on. To say that there is reliance is to say that there is a mind of taking and rejecting, arising and ceasing, which is not the true mind of no-abiding. Therefore, it is said to 'distance oneself from all attachments'. 'All dharmas are without self' (to) 'Because of the emptiness of perfect tranquility'. Why is it necessary to be apart from all dharmas? Because all dharmas have no real master, and are originally equal, like empty space. How can empty space have anything to rely on? The sutra says that empty space has nothing to rely on. How do we know it is like empty space? It means that one's own mind was originally unborn in the past, and will not cease now. It is of one form and no form, universally pure, and is called self-nature Nirvana (nirvana, liberation). Emptiness and tranquility are like this, so it is taken as a metaphor. It is not to say that empty space is the nature of Nirvana. Why? Because empty space is an inert and unknowing thing, how can it compare to the spiritual and aware nature that is clearly and constantly knowing? The ancients said that it is different from the nature of empty space, and that one's own spirit understands. 'Like all Buddhas and Bodhisattvas' (to) 'Therefore, with sincere mind, I prostrate'. Since all Buddhas and Bodhisattvas must rely on the above-mentioned dharmas to generate their aspiration, I will also generate my aspiration based on this. Therefore, with sincere mind, I prostrate. Next, I will generate the Bodhicitta with you all. Listen attentively. All Buddhas and I generate this mind. Therefore, you should also rely on this method to take refuge in the Three Jewels and generate the Bodhicitta. The Avatamsaka Sutra says: 'If you wish to see all the Buddhas of the ten directions, and wish to bestow the inexhaustible treasury of merit.' -------------------------------------------------------------------------------- 欲灭众生诸苦恼。宜应速发菩提心。 假使热铁轮(至)菩提心。
Chinese
上来藉偈开导彼岸。欲其速发大心。今正教彼誓发大心也。如世尊发菩提心时。有大力魔王逼佛皈降。若不尔者。即飞热铁轮摧碎汝头。佛即誓曰。假使热铁轮。在我顶上旋。终不为此苦。退失菩提心。魔闻已。赞曰。日可令冷。月可令热。无上道心。难可退转。若得成佛。先应度我。故今借此偈以儆其坚固道心。不可遇缘即退也。出报恩经。 次结发菩提心印。 诵真言时。应想心佛众生三无差别。于一念间。融成一广大月轮。如中秋夜中霄无云之时。极甚清凉皎洁。与虚空齐等。于月轮中想一金色阿字。如秋毫之末非有非无。当尔之时。不得加于了知。上无佛可成。下无生可度。中无行可修。烦恼菩提等若知花。生死涅槃犹如昨梦。此为大要。学者于此宜用心焉。不惟为鬼神作利。行者不久亦就此中了解者矣。四食之中。识食之义。见在此处。何者。谓开发众生本有觉性。顿同诸佛妙明真性。 今为汝等(至)不被染坏。 当知此心是成佛正因也。行愿品云。诸佛如来以大悲心而为体故。因于众生而起大悲。因于大悲生菩提心。因菩提心成等正觉。从三皈至此。方是破烦恼障。何则。以诸烦恼。非定不伏。 现代汉语译本 为了灭除众生的一切苦恼，应当尽快发起菩提心。 ‘假使热铁轮（至）菩提心。’ 上面凭借偈颂开导他们到达彼岸，希望他们尽快发起大心。现在正式教导他们立誓发起大心。例如世尊发起菩提心时，有大力魔王逼迫佛陀屈服投降，否则，就用飞转的热铁轮摧毁你的头。佛陀随即立誓说：‘假使热铁轮，在我头顶上旋转，终究不会因为这种痛苦，退失菩提心。’魔王听后，赞叹说：‘太阳可以使其变冷，月亮可以使其变热，无上道心，难以退转。如果得成佛，先应度化我。’所以现在借用这个偈颂来告诫他们要坚定道心，不可遇到因缘就退转。出自《报恩经》。 其次结发菩提心印。 诵持真言时，应当观想心、佛、众生三者没有差别，在一念之间，融合成一个广大的月轮，如同中秋夜晚空中没有云彩的时候，极其清凉皎洁，与虚空相等。在月轮中观想一个金色的阿（Ā）字，像秋毫的末端，似有似无。在这个时候，不得加上任何了知。上面没有佛可以成就，下面没有众生可以度化，中间没有修行可以进行。烦恼和菩提如同空花，生死和涅槃犹如昨天的梦。这是最重要的，学习的人应该在此处用心。不仅仅是为鬼神做利益，修行者不久也会在此处了解真谛。四食之中，识食的意义，就在此处显现。为什么呢？因为开发众生本有的觉性，顿时与诸佛的妙明真性相同。 ‘现在为你们（至）不被染坏。’ 应当知道这个心是成佛的正因。行愿品说：‘诸佛如来以大悲心作为本体，因为众生而生起大悲，因为大悲生起菩提心，因为菩提心成就等正觉。’从三皈依到这里，才是破除烦恼障。为什么呢？因为各种烦恼，不是坚定就不能降伏。