English
English version: Therefore, because great compassion and skillful means are not fully complete, although one understands the profound law of dependent origination, one attains the Pratyekabuddha-yāna (a vehicle of solitary enlightenment). Furthermore, if this superior path of the ten wholesome actions is cultivated and purified, with a mind that is vast and immeasurable, possessing compassion, being embraced by skillful means, generating great vows, not abandoning all sentient beings, aspiring to the great wisdom of all Buddhas, purifying the Bodhisattva's stages (Bhumi, stages of Bodhisattva practice), purifying and cultivating all perfections (Pāramitā, perfections, methods to reach the other shore), one can accomplish the vast practice of a Bodhisattva. Moreover, if this supreme path of the ten wholesome actions is pure in every way, even to the point of attaining the ten powers (Daśa-bala, the ten powers of a Buddha) and the four fearlessnesses (Catvāri vaiśāradyāni, the four kinds of fearlessness of a Buddha), all Buddha-dharmas can be accomplished. Therefore, I should now equally practice the ten wholesome actions, and I should make everything fully pure. Bodhisattvas should learn such skillful means. O son of Buddha, this Bodhisattva-mahāsattva (great Bodhisattva) also thinks thus: The ten unwholesome actions, the superior ones lead to the retribution of hell, the intermediate ones lead to the retribution of animals, and the inferior ones lead to the retribution of hungry ghosts. Among them, the sin of killing can cause sentient beings to fall into hell, the animal realm, and the realm of hungry ghosts. If born in the human realm, one will receive two kinds of retribution: first, a short life; second, many illnesses. The sin of stealing also causes sentient beings to fall into the three evil realms. If born in the human realm, one will receive two kinds of retribution: first, poverty; second, not being able to freely control property shared with others. The sin of sexual misconduct also causes sentient beings to fall into the three evil realms. If born in the human realm, one will receive two kinds of retribution: first, a wife who is not chaste and virtuous; second, not being able to obtain a satisfactory family. The sin of false speech also causes sentient beings to fall into the three evil realms. If born in the human realm, one will receive two kinds of retribution: first, often being slandered; second, often being deceived by others. The sin of divisive speech also causes sentient beings to fall into the three evil realms. If born in the human realm, one will receive two kinds of retribution: first, family members being estranged; second, relatives being of bad character. The sin of harsh speech also causes sentient beings to fall into the three evil realms. If born in the human realm, one will receive two kinds of retribution: first, often hearing unpleasant sounds; second, much arguing in speech. The sin of frivolous speech also causes sentient beings to fall into the three evil realms. If born in the human realm, one will receive two kinds of retribution: first, one's words not being heeded by anyone; second, one's speech not being clear. The sin of greed also causes sentient beings to fall into the three evil realms. If born in the human realm, one will receive two kinds of retribution: --------------------------------------------------------------------------------
Chinese
。一者心不知足。二者多欲无厌。瞋恚之罪。亦令众生堕三恶道。若生人中。得二种果报。一者常被他人求其长短。二者恒被于他之所恼害。邪见之罪。亦令众生堕三恶道。若生人中。得二种果报。一者生邪见家。二者其心謟曲。佛子。十不善业道。能生此等无量无边众大苦聚。是故菩萨作如是念。我当远离十不善道。以十善道为法园苑。爱乐安住。自住其中。亦劝他人令住其中(能音耐。堪耐也)。 觉林菩萨偈 华严第四会夜摩天宫。无量菩萨云集说偈赞佛。尔时觉林菩萨。承佛神力。遍观十方。而说颂言。 譬如工画师。分布诸彩色。虚妄取异相。大种无差别。大种中无色。色中无大种。亦不离大种。而有色可得。心中无彩画。彩画中无心。然不离于心。有彩画可得。彼心恒不住。无量难思议。示现一切色。各各不相知。譬如工画师。不能知自心。而由心故画。诸法性如是。心如工画师。能画诸世间。五蕴悉从生。无法而不造。如心佛亦尔。如佛众生然。应知佛与心。体性皆无尽。若人知心行。普造诸世间。是人则见佛。了佛真实性。自不住于身。身亦不住心。而能作佛事。自在未曾有。若人欲了知。三世一切佛。应观法界性。一切唯心造。 (前云。既一偈之功能破地狱。何况此全 现代汉语译本 一、心不知足：第一种罪过是内心永远无法满足。 二、多欲无厌：第二种罪过是贪求欲望，永无止境。 瞋恚之罪，亦令众生堕三恶道：嗔恨和愤怒的罪过，也会使众生堕入地狱、饿鬼、畜生三恶道。 若生人中，得二种果报：如果（因嗔恚之罪）转生为人，会得到两种果报： 一者常被他人求其长短：一是经常被人挑剔和议论。 二者恒被于他之所恼害：二是总是受到他人的困扰和伤害。 邪见之罪，亦令众生堕三恶道：持有不正当见解的罪过，也会使众生堕入三恶道。 若生人中，得二种果报：如果（因邪见之罪）转生为人，会得到两种果报： 一者生邪见家：一是出生在持有不正当见解的家庭。 二者其心謟曲：二是内心奸诈虚伪。 佛子（Buddha's disciples）：佛弟子们，这十种不善的行业，能够产生如此无量无边的巨大痛苦。 是故菩萨作如是念：因此，菩萨应当这样想： 我当远离十不善道，以十善道为法园苑，爱乐安住：我应当远离这十种不善的道路，以十种善行作为修法的园林，喜爱并安住其中。 自住其中，亦劝他人令住其中：自己安住其中，也劝导他人也安住其中（能音耐，堪耐也）。 觉林菩萨偈 华严第四会夜摩天宫（Yama Heaven Palace）：在《华严经》第四次法会上，夜摩天宫中， 无量菩萨云集说偈赞佛：无数的菩萨聚集在一起，用偈颂赞美佛陀。 尔时觉林菩萨（Jue Lin Bodhisattva）：这时，觉林菩萨， 承佛神力，遍观十方，而说颂言：凭借佛陀的神力，观察十方世界，然后说了这首偈颂： 譬如工画师，分布诸彩色：譬如一位绘画的工匠，调配各种各样的颜色。 虚妄取异相，大种无差别：虚幻地描绘出各种不同的形象，但地、水、火、风四大元素（Mahābhūta）的本质并没有差别。 大种中无*，*中无大种：四大元素中没有颜色，颜色中也没有四大元素。 亦不离大种，而有色可得：但颜色也不能脱离四大元素而存在。 心中无彩画，彩画中无心：心中没有实际的图画，图画中也没有心。 然不离于心，有彩画可得：然而图画不能脱离心而存在。 彼心恒不住，无量难思议：那颗心恒常不住，其作用是无量且难以思议的。 示现一切色，各各不相知：它显现出一切的颜色，但这些颜色之间互不相知。 譬如工画师，不能知自心：譬如绘画的工匠，不能完全了解自己的心。 而由心故画，诸法性如是：但因为心的作用才能绘画，一切诸法的本性也是如此。 心如工画师，能画诸世间：心就像绘画的工匠，能够描绘出世间万象。 五蕴（Skandha）悉从生，无法而不造：色、受、想、行、识五蕴都由心而生，没有什么是心不能创造的。 如心佛亦尔，如佛众生然：如同心和佛的关系一样，佛和众生的关系也是如此。 应知佛与心，体性皆无尽：应当明白佛和心，它们的体性和本质都是无尽的。 若人知心行，普造诸世间：如果有人了解心的运作方式，知道心能普遍创造世间万物。 是人则见佛，了佛真实性：这个人就能见到佛，了解佛的真实本性。 自不住于身，身亦不住心：自身不执着于身体，身体也不执着于心。 而能作佛事，自在未曾有：这样就能自在地做佛事，这是前所未有的。 若人欲了知，三世一切佛：如果有人想要了解过去、现在、未来三世的一切诸佛。 应观法界性，一切唯心造：应当观察法界的本性，明白一切都是由心创造的。 (前云。既一偈之功能破地狱。何况此全)