The Way to Buddhahood

Transcription

1 成佛之道 偈頌 The Way to Buddhahood Verses Instructions from a Modern Chinese Master 印順導師 Venerable Master Yìn Shùn

2 Contents Part I: The Preliminaries... 5 第一章歸敬三寶 1: Taking Refuge In The Three Treasures... 6 Seeking Refuge... 6 Seeking Refuge In Things Of This World... 6 Seeking Refuge In Things Beyond This World... 6 Real Refuge: The Three Treasures... 7 Praise For The Three Treasures... 7 The Virtues In Principle And In Practice... 8 Taking Refuge... 8 The Benefits Of Taking Refuge... 9 The Essence Of Taking Refuge... 9 第二章聞法趣入 2: Attending To The Dharma To Enter The Path The Benefits Of Hearing The Ways To Listen Entering The Path The Method: Associating With Good And Knowledgable People The Requirements Avoiding The Eight Obstacles Attaining A Human Form The Goal: The Mutually Dependent Three Levels Of Motivation Part II: The Divisions Of The Teachings 第三章五乘共法 3: The Dharma Common To The Five Vehicles Right Livelihood Right Views The Existence Of Good And Evil The Existence Of Karma (Actions) And Consequences The Existence Of Past And Future Lives The Existence Of Ordinary People And Sages The Existence Of The Five Destinies The Three Evil Destinies The Two Good Paths The Origin Of Suffering And Bliss

3 The Importance Of Doing Good Right Practice: The Threefold Fortunate Karma The Fortunate Karma Of Giving The Fortunate Karma Of Ethics The Five Precepts The Eight-Branched Fasting Precepts The Ten Good Precepts The Fortunate Karma Of Meditation Two Perspectives On Achieving The Four Dhyānas The Four Formless States The Four Infinite States Ranking The Three Fortunate Karmas In Order Of Importance The Practice Of Recollection The Six Recollections Right Recollection Of Maitreya Buddha 第四章三乘共法 4: The Dharma Common To The Three Vehicles Resolving To Renounce Practitioners Of The Dharma Common To The Three Vehicles The Diuersitx Of Śrāuaka Practitioners The Four Noble Truths And Dependent Origination The Truth Of Suffering The Eight Sufferings The Five Aggregates The Six Sense Organs And The Six Consciousnesses The Six Elements...23 The Truth Of Accumulation Karma...23 The Three Evil Roots...23 Dependent Origination The Truth Of Extinction The Truth Of The Way The Practice Of The Way: The Three Studies And The Eightfold Right Path Interwoven. 25 The Three Studies The Study Of The Precepts...25 The Study Of Meditation The Study Of Wisdom The Eightfold Right Path...27 Right Understanding Of Dependent Origination

4 Right Understanding Of The Four Noble Truths Right Thought Right Speech, Right Action, And Right Livelihood Right Diligence Right Mindfulness And Right Concentration The Results Of Practicing The Way Of The Two Vehicles The Frtition Of The Śrāuaka s Practice The First Fruition: Śrotaāpanna The Second And Third Fruition: Sakṛdāgamin And Anāgamin The Fourth Fruition: Arhatship Pratyeka Buddhahood 第五章大乘不共法 5: The Distinctive Dharma Of The Great Vehicle Resolving To Attain Bodhi From The Śrāuaka Vehicle To The Bodhisattva Vehicle Ways To Enter The Great Vehicle Entering Through Compassion Entering Through The Three Virtues Entering Through The Other Vehicles Entering Through The Teachings...32 Buddha Nature...32 The Bodhisattva...32 The Basis For The Practice Of The Bodhisattva Way The Three Gates Of The Great Vehicle The Three Cumulative Precepts The Practice Of The Bodhisattva Way The Siw Pārāmitas The Pārāmita Of Giving The Pārāmita Of Precepts The Pārāmita Of Patience Comments On The First Three Pārāmitas The Pārāmita Of Diligence General Comments On The Final Two Pārāmitas Dhyāna Pārāmita Prajñāpārāmita Skillful Means to Attain Direct Realization The Three Different Systems of Thought The Integration of the Different Systems of Thought The Four All-Embracing Virtues

5 The Results Of Practicing The Bodhisattva Way The Stages Of The Bodhisattva Way The Ten Minds...45 The Thirty Stages...45 The Ten Grounds...45 The Duration Of The Bodhisattva Way The Attainment Of Buddhahood...47 The Three Bodies Of A Buddha The Ultimate One Vehicle: Universal Buddhahood

6 Part I: The Preliminaries 5

7 第一章歸敬三寶 1: Taking Refuge In The Three Treasures Seeking Refuge 1 有海無邊際世間多憂苦流轉起還沒何處是依怙 The Sea of Existence has no boundaries, The world is full of worry and suffering, Flowing and turning, rising and falling, Is there no place of refuge and support? Seeking Refuge In Things Of This World 2 積聚皆銷散崇高必墮落合會要當離有生無不死 Acctmtlations of vealth and riches can be lost, Those with fame and high status can fall, Those who are together may be scattered, Those vho are born mtst die. 國家治還亂器界成復毀世間諸可樂無事可依怙 The well-governed state will fall into chaos, The world once formed faces destruction; Of the pleasures and certainties of life, None can be relied upon. Seeking Refuge In Things Beyond This World 3 鬼神好凶殺欲天耽諸欲獨梵依慢住亦非歸依處 Ghosts and spirits delight in violent murder, The desirous divine beings are addicted to various cravings, The Brahma dwells on arrogance; None of them are a place of refuge. 6

8 Real Refuge: The Three Treasures 4 歸依處處求求之遍十方究竟歸依處三寶最吉祥 People seeking refuge everywhere, Seeking refuge in all the ten directions, Finally realize that the ultimate place of refuge Is to be found in the most auspicious Three Treasures. Praise For The Three Treasures Praise for the Virtues of the Buddha 5 正法以為身淨慧以為命智月朗秋空禮佛兩足尊 The true Dharma is the body of the Buddha. His life is pure wisdom, Like the bright moon shining through the autumn sky; Therefore, we should worship the Honored One of Two Perfections. 6 三世佛無量十方佛亦爾悲願來濁世禮佛釋迦文 Buddhas of the three periods are innumerable, Buddhas of the ten directions are also countless. Having come to this impure world because of his compassionate vow, Śākyamuni Buddha is deserving of our worship. 7 智圓悲無極斷障無餘習三德等究竟方便示差別 His wisdom is perfect, his compassion infinite. Overcoming all obstructions, he is totally without remnants of habit. These three virtues are equal and ultimate for all Buddhas, But for the sake of skillful means, there are differences. Praise for the Virtues of the Dharma 8 丘井空聚落朽故寂無人彼岸林泉樂禮法離欲尊 The empty well is old and in ruins; The empty village is quiet and without people; The far shore is forested and has flowing springs. The Dharma, honorable and beyond desires, compels our worship. 7

9 9 正法妙難思善淨常安樂依古仙人道能入於涅槃 The true Dharma is wonderful and inconceivable, It is excellent, pure, permanent, and joyful. If one follows the way of the ancient immortals, One can attain Nirvāṇa. Praise for the Virtues of the Saṅgha 10 依法以攝僧和樂淨為本事和或理和禮僧眾中尊 To bring together the Saṅgha, the Buddha relied upon the Dharma, And harmony, joy, and purity were its foundation. With harmony in practical matters and harmony is principles, The Saṅgha, most highly honored among assemblies, compels our worship. 11 敬僧莫呵僧亦莫衡量僧隨佛修行者住持正法城 One should respect the members of the Saṅgha, And not scold them or judge them. For they follow the Buddha as practitioners, And maintain the true Dharma like a fortress. The Virtues In Principle And In Practice 12 三寶真實德無漏性清淨化世真亦俗佛法得長存 The real virtue of the Three Treasures, Is faultless and pure in nature. To transform the world, we should rely on both the real and the worldly virtues. In this way, the Buddha Dharma can exist forever. Taking Refuge 13 自誓盡形壽歸依佛法僧至心修供養時念諸勝利 All mx life I uov To take refuge in the Buddha, Dharma, and Saṅgha, With utmost sincerity to make offerings, And to be mindftl of all the ewtraordinarx benefits. 8

10 The Benefits Of Taking Refuge 14 此歸依最尊此歸依最勝不由餘歸依得樂得安隱 Taking refuge in this way Is most highly honored and supreme. Taking refuge in other things will not Provide bliss and security. The Essence Of Taking Refuge 15 所說歸依者信願以為體歸彼及向彼依彼得救濟 The aforementioned taking of refuge is, In essence, the faithful vow; Turning toward and following the Three Treasures, Relying on them, people will be helped and saved. 16 若人自歸命自力自依止是人則能契歸依真實義 If one uovs to deuote one s life to them, Through self-reliance and self-cultivation, One can be unified with The real meaning of taking refuge. 9

11 第二章聞法趣入 2: Attending To The Dharma To Enter The Path The Benefits Of Hearing 17 由聞知諸法由聞遮眾惡由聞斷無義由聞得涅槃 By hearing one knows all dharmas; By hearing one can halt the advance of all evils; By hearing one can end meaningless matters; By hearing one can attain Niruāṇa. The Ways To Listen 18 如器受於水如地植於種應離三種失諦聽善思念 Like a vessel to hold water, Like a seed to be planted in the ground, One should avoid the three mistakes By listening attentively, thoughtfully, and mindfully. 19 病想醫藥想殷重療治想隨聞如說行佛說法如鏡 Think of oneself as being sick, in need of a doctor and medicine; Thinking of the need to be treated intensively, One should follow what one has learned and practice it. The Buddha has said that the Dharma is like a mirror. 10

12 Entering The Path The Method: Associating With Good And Knowledgable People 20 趣入正法者應親近善士證教達實性悲愍巧為說 One who follows the true Dharma Should associate with benevolent people. Such people, knowing the true nature of the Dharma, Have the virtues of realization and teaching, As well as great compassion and eloquence. 21 觀德莫觀失隨順莫違逆佛說滿梵行學者應尊敬 Observing their virtues and not their shortcomings, One should follow their advice without resisting. The Buddha has said this lofty conduct is complete. Good people should be respected by those who learn from them. The Requirements Avoiding The Eight Obstacles 22 離彼三途苦不生長壽天佛世生中國根具離邪見 In order to listen to the Buddha Dharma, one must: Avoid the three evil destinies, Avoid being born in the Longevity Heavens; Be born in a Buddha age and in the central countries; Have healthy sense organs and be without deviant views. Attaining A Human Form 23 生死流轉中人身最難得憶梵行勤勇三事勝諸天 In the cycles of transmigration through birth and death, It is hardest to become human. The human abilities to recall, to have pure conduct, diligence and courage Are superior to those of the various divine beings. 11

13 24 難得今已得精勤修法行莫使入寶山垂手歎空歸 It is hard to become human, but having become human One should vigorously practice the Dharma. Do not waste time; this is like entering the mountain of treasure And returning empty-handed and with regret. The Goal: The Mutually Dependent Three Levels Of Motivation 25 聞法而發心隨機成差別下求增上生現樂後亦樂 So, after hearing the Dharma, one should vow to practice it. Btt becatse of people s different capacities, The Dharma may appear differently to each of them. 26 中發出離心涅槃解脫樂最上菩提心悲智究竟樂 People of the lower grade want to have better future lives And happiness in the present and in the future. People of the middle grade vow to leave the three realms And to enjoy the bliss of liberation in Niruāṇa. People of the upper grade vow to attain bodhi With great compassion, wisdom, and ultimate bliss. 27 依下能起上依上能攝下隨機五三異歸極唯一大 On the lower levels, upper levels can be built; But the higher levels include the lower ones. Becatse of people s uariots capacities, the Fiue and the Three Vehicles are different. But to return to the ultimate, there is only one Great Vehicle. 28 不滯於中下亦不棄中下圓攝向佛乘不謗於正法 So one should not become stuck at the middle or the lower levels, Nor should one abandon them. One should completely include them while progressing toward the Buddha Vehicle And not slander the true Dharma. 12

14 Part II: The Divisions Of The Teachings 13

15 第三章五乘共法 3: The Dharma Common To The Five Vehicles 29 正信歸依者應修於正見及修於正命勝進不為難 One who has the right faith and has taken refuge in the Three Treasures Should cultivate right views And practice right livelihood; Then it will not be difficult to make superior progress. Right Livelihood Right Views 30 所說正見者人生之正觀 The aforementioned right views Are the correct understanding of life. The Existence Of Good And Evil 31 心淨或不淨利他或損他善行不善行佛子應諦察 Whether one s mind is ptre or defiled, Whether one s deeds are beneficial or harmful to others, Whether one s actions are good or euil, Buddhists should observe these questions carefully. 14

16 The Existence Of Karma (Actions) And Consequences 32 有報必由業微小轉廣大能引或能滿決定或不定 Karma can definitely lead to retribution or reward. Karma can change from small to large, Can guide or complete the stages to fruition, Is both determined and undetermined, 現生或後報諸業不失壞 And can bring retribution or reward now, in the next life, or in the more distant future. No karma will be destroyed before retribution comes. The Existence Of Past And Future Lives 33 隨業報善惡五趣常流轉隨重或隨習或復隨憶念 According to karma, good or bad results arise In the constant transmigrations through the five destinies. Restlts max be catsed bx seriots karma, one s dailx habits, Or the thotghts of one s dxing moments. 由業往後有薪盡火相傳 The power of karma leads to future rebirths Like the flames that continue to burn the wood. The Existence Of Ordinary People And Sages 34 生死常相續聖者得解脫愚智縛脫異深信勿疑惑 Although birth and death continue among sentient beings, The sages can find emancipation. The difference between ignorance and wisdom, One leading to bondage, the other to emancipation, Should be believed deeply and without doubt. 15

17 The Existence Of The Five Destinies 35 流轉五趣中身心多苦迫 Circulating within the five destinies, The body and mind sustain much suffering. The Three Evil Destinies 36 大地獄極熱近邊遍遊歷八寒及孤獨是諸苦中極 The great extremely hot hells, The peripheral hells all of which one must pass through, The eight frigid hells and the solitary hells: These are the worst places for suffering beings. 37 旁生種種異吞噉驅使苦 There are all different kinds of animals But all experience similar sufferings: being preyed upon or being enslaved. 38 餓鬼常饑渴不淨以為食 Hungry ghosts always feel hungry and thirsty And they use filth as food. 39 悉由三不善惡行之所感 The evil destinies come from the unwholesome roots That lead to evil deeds and their retribution. The Two Good Paths 40 人中苦樂雜升沈之樞紐人本誤鬼本習俗謬相沿 Humans, vexed with suffering and happiness, Are the pivot of ascent and descent. Humans are the true pivots, not ghosts; But this traditional misconception about ghosts still lingers. 41 天趣初欲界色及無色界身勝壽亦勝樂勝定亦勝 The first of the heavens is the realm of desire Followed by the realms of form and formlessness. Divine beings are physically superior and have the longest lives; Their joy and their concentration are also superior. 16

18 The Origin Of Suffering And Bliss 42 諸苦由惡業樂由善業集苦樂隨業盡修善宜積極 All suffering comes from bad karma, And all bliss from the accumulation of good karma. Suffering and bliss stop with the ending of karma, So we should cultivate good karma diligently. The Importance Of Doing Good 43 若時能行善而未作善業一旦苦果臨爾時復何為 If one has the ability to do good But has not built up good karma, And suddenly bitter retribution arises, Then what good can be done? Right Practice: The Threefold Fortunate Karma 44 求人而得人修天不生天勤修三福行願生佛陀前 Having wished to become human and having become human, One should cultivate the Dharma of the Divine Vehicle without wanting to be a divine being. Also, one should cultivate the threefold fortunate karma diligently And vow to be born when the Buddha is present. The Fortunate Karma Of Giving 45 依資具得樂依施得資具故佛為眾生先讚布施福 Humans depend on the basic necessities of life to obtain happiness, But these necessities are derived from previous charities. Thus, for sentient beings, the Buddha Always praises first the good fortune of giving. 17

19 46 施以捨以利由悲由敬別心田事不同功德分勝劣 One should give willingly and in ways that are beneficial to others, Having compassion or respect in different circumstances. There are differences in attitudes, in the fields of good fortune, and in the substances given, And accordingly there are differences in the levels of merit. 47 施應如法施勿隨至怖報求報及習先希天要名等 One should give in a proper way And not from social pressure, from fear, or from indebtedness; One should not expect rewards or merely follow family traditions, Nor should one ask for divine good fortune or for fame. The Fortunate Karma Of Ethics 48 克己以利他堅忍持淨戒 In order to control oneself for the benefit of others, One has to be determined and patient in keeping the pure precepts. 49 以己度他情莫殺莫行杖勿盜勿邪淫勿作虛誑語 Use one s ovn feelings to meastre those of others. One should not kill or harm others, Should not steal or engage in improper sexual conduct, And should not make false statements. 飲酒敗眾德佛子應受持 Because drinking can destroy all virtues, Buddhists should also keep the precept of not drinking. The Five Precepts 50 五戒盡形壽眾福之所歸 To one who keeps the five precepts for life, All good fortune will come. The Eight-Branched Fasting Precepts 51 加行日夜戒隨順出離者 For additional practice, there are the one full-day precepts That follow the lifestyle of the practitioners who have given up lay life. 18

20 The Ten Good Precepts 52 不殺盜邪淫不妄語兩舌不惡口綺語離貪瞋邪見 The ten good precepts are no killing, no stealing, no improper sexual conduct, No lying, no backbiting, No evil words or frivolous talk, No greedy desires, anger, or deviant views. 諸善之根本佛說十善業人天善所依三乘聖法立 The foundation of all good karma Is these ten good deeds as explained by the Buddha. These are the foundation for the good karma of divine and human beings, Upon which the sacred Dharma of the Three Vehicles is established. The Fortunate Karma Of Meditation 53 欲樂不可著散亂多眾苦依慈住淨戒修定最為樂 One should not be attached to sensual pleasures. One should not be scattered and confused, for this brings all kinds of suffering. One should be kind and persistent in keeping the pure precepts And have conviction that practicing meditation is most blissful. 54 調攝於三事心一境名定漸離於分別苦樂次第盡 Practicing meditation means to regulate and concentrate on three things. To haue one s mind foctsed in one state is called concentration. Suffering and pleasure will successively cease. Two Perspectives On Achieving The Four Dhyānas 55 四禪四空處慈等四無量佛說諸定法次第而修習 The four dhyānas, the four formless states, And the four infinite states, Methods of meditation of concentration taught by the Buddha, Should be practiced step by step. 19

21 The Four Formless States The Four Infinite States Ranking The Three Fortunate Karmas In Order Of Importance 56 布施多雜染禪定向獨善依人向佛道戒行為宗要 Acts of charity are often impure. Practicing meditation may lead only to self-benefit. To aim for Buddhahood while still being a human being, Keeping the precepts is therefore the most important element. The Practice Of Recollection 57 心性怯畏者佛說應修念繫念佛法僧戒施天功德 For those whose minds are timid and fearful The Buddha taught the practice of the six recollections: Being mindful of the Buddha, the Dharma, the Saṅgha, The merits gained both by giving and by keeping the precepts, And the possibility of being reborn in heaven, 如入光明聚陰暗一時失 Is like entering the convergence of light; Darkness will instantly disappear. The Six Recollections Right Recollection Of Maitreya Buddha 58 正念彌勒尊求生彼淨土法門最希有近易普及故 To have right recollection of Maitreya Buddha And vow to be born in his Pure Land This method is most precious and rare. It is very close, easily attainable, and open to all. 見佛時聞法何憂於退墮 If one sees a Buddha and always the Dharma, Why should one worry about future regression? 20

22 第四章三乘共法 4: The Dharma Common To The Three Vehicles Resolving To Renounce 59 一切行無常說諸受皆苦緣此生厭離向於解脫道 All conditioned things are impermanent; So, says the Buddha, all sensations lead to suffering. Because of this, one may grow weary, renounce the world, And go toward the way of liberation. Practitioners Of The Dharma Common To The Three Vehicles 60 隨機立三乘正化於聲聞 Because such people have different capacities, the Buddha established Three Vehicles. The main group for instruction and guidance, however, was the śrāvakas. The Diversity Of Śrāvaka Practitioners 61 解脫道遠離苦樂之二邊 The way of liberation should be far away from The two extremes of asceticism and pleasure seeking. 順攝樂行者在家修法行 The Buddha, to accommodate those who wanted to have pleasure, Allowed laypeople to remain at home to practice the Dharma; 順攝苦行者出家作沙門 And, to accommodate ascetics, He allowed them to leave home to be śramaṇas. 62 此或樂獨住或樂人間住 They may prefer to live by themselves alone Or to live among people. 63 或是隨信行或是隨法行 Their behavior may follow their belief Or their behavior may follow their understanding. 21

23 64 雖復種種性同修出離行 Although they have different characters, They can cultivate the renunciation of the world in similar ways. The Four Noble Truths And Dependent Origination 65 佛說解脫道四諦與緣起甚深諸佛法由是而顯示 The way of liberation as taught by the Buddha Is the Four Truths and dependent origination. All the profound Buddha Dharmas Are evidenced by these. 66 苦集與滅道是謂四聖諦 Suffering, accumulation, extinction, and the Way Are called the Four Noble Truths. The Truth Of Suffering 67 苦者求不得怨會愛別離生老與病死總由五蘊聚 Suffering arises from not getting what one desires, From associating with those who one dislikes and parting with those one loves, From being born, becoming old, getting sick, and dying, Which all come from the union of the aggregates. The Eight Sufferings The Five Aggregates 68 所謂五蘊者色受想行識取識處處住染著不能離 These five aggregates are Forms, sensations, perceptions, mental formations, and consciousness. Grasping consciousness, which exists everywhere, Is contaminated and cannot be disentangled. The Six Sense Organs And The Six Consciousnesses 69 此復由六處取境而生識 This also can be illustrated by the six sense organs, Which, grasping external conditions, produce consciousness. 22

24 The Six Elements 70 或六界和合世間苦唯爾 Or by the union of the six elements. The suffering of the world derives from all these. The Truth Of Accumulation 71 苦生由業集業集復由惑發業與潤生緣會感苦果 Suffering comes from the accumulation of karma. Accumulation of karma comes from confusion, Which can be triggered or nurtured by afflictions. Encountering the right conditions will bring about the fruit of suffering. Karma 72 業有身語意善惡及不動業滅如種習百千劫不失 Karma consists of the physical, verbal, and mental, As well as the good, the bad, and the neutral. The extinction of karma can be compared to seeds or perfuming; No karma will be lost in hundreds and thousands of kalpas. 隨業感生死不出於三界 Sentient beings, experiencing birth and death in accordance with their karma, Cannot escape from the three realms. The Three Evil Roots 73 煩惱貪瞋癡不善之根本癡如醉如迷瞋重貪過深 The afflictions: desire, anger, and ignorance Are the roots of all evils. Ignorance is like being drunk and confused, The fault of anger is serious and that of greed is deep. 74 佛攝諸煩惱見愛慢無明我我所攝故死生永相續 The Buddha, to include all the afflictions, points to Self-centered views, self-love, ignorance, and arrogance. Because of the attachment to I and mine, Birth and death will always continue. 23

25 Dependent Origination 75 苦集相鉤纏死生從緣起佛說十二支如城如果樹 Suffering and accumulation become entangled with one another. Death and birth arise from dependent origination Which has twelve links, as taught by the Buddha. They are like a castle or a fruit tree. 76 無明之所覆愛結之所繫有識身相續相續而不已 Cloaked in ignorance, Bound by the knots of desire, The body with consciousness continues, Ceaselessly continues. 77 緣識有名色從是有六處根境相涉觸從觸生於受 Originating in consciousness there is name and form. From these come the six sense organs. The meeting of faculties and objects forms contact. From contact comes sensation. 緣受起於愛愛增則名取因是集後有生老死相隨 Through sensation arises desire. Increasing desire becomes clinging. Therefore they accumulate to form existence in the future, And birth, aging, and death all follow. The Truth Of Extinction 78 滅應滅於惑惑滅則苦滅解脫於癡愛現證寂滅樂 To stop birth and death, confusion should be eliminated. When it is extinguished, suffering ceases. Being liberated from ignorance and desire, One immediately realizes the bliss of stillness and extinction. The Truth Of The Way 79 能滅苦集者唯有一乘道三學八正道能入於涅槃 That which can eliminate suffering and accumulation Is only the way of the One Vehicle. The three studies and the eightfold right path Can lead to Niruāṇa. 24

26 The Practice Of The Way: The Three Studies And The Eightfold Right Path Interwoven The Three Studies 80 初增上尸羅心地淨增上護心令不犯別別得解脫 First, the superior śīla, With the power of a pure mind Can protect the mind from committing offenses And each precept, by itself, is liberating. The Study Of The Precepts 81 出家戒類五沙彌沙彌尼 The five and eight precepts for the laity Are as described before. 82 比丘比丘尼及式叉摩那 The precepts for monastics are grouped into five: Śramaṇera, śramaṇerikā, Bhikṣu, bhikṣunī, and śikṣamaṇa. 83 於中具足戒戒法之最勝殷重所受得護持莫失壞 Among these, the full precepts Are the truly superior. Receive these solemnly, Guard them carefully, and do not lose or spoil them. 84 極重戒有四殺人不與取淫行大妄語破失沙門性 Violation of the four most serious precepts Killing people, taking what is not given, Having sex, and telling serious lies Will destroy the nature of the śramaṇa. 85 餘戒輕或重犯者勿覆藏出罪還清淨不悔得安樂 The remaining precepts range from light to serious. One should not conceal it if one violates a precept. After repentance, one can resume purity With joy and without regret. 86 能持於淨戒三業咸清淨 One who can keep the pure precepts Will purify the threefold karma. 25

27 87 密護於根門飲食知節量勤修寤瑜伽依正知而住 Closely guard the gates of the senses; Control the consumption of food and drink; Diligently practice wakeful yoga, And live with right knowledge. 88 知足心遠離順於解脫乘 Be content and detached So as to follow the vehicle of liberation. 89 此能淨尸羅亦是定方便 All these can purify śīla And be skillful means for achieving concentration. The Study Of Meditation 90 進修於定學離五欲五蓋 To further the study of meditation One should stay away from the five desires and the five hindrances. 91 不淨及持息是名二甘露 Contemplation of impurity and controlled breathing Are called the two ambrosias. 92 依此而攝心攝心得正定能發真慧者佛說有七依 Following these to collect the mind, One can attain right concentration. The development of true wisdom Comes from the seven dependable concentrations taught by the Buddha. The Study Of Wisdom 93 增上慧學者即出世正見 The study of superior wisdom is Right understanding that transcends this world. 94 佛為阿難說緣起義甚深此有故彼有此生故彼生 The Buddha told Ānanda that The meaning of dependent origination is profound: When this exists, that exists; When this arises, that arises. 無常空無我惟世俗假有 Everything is impermanent and has no self, Having only worldly conventional existence. 26

28 The Eightfold Right Path Right Understanding Of Dependent Origination 95 此無故彼無此滅故彼滅緣起空寂性義倍復甚深 When this does not exist, that does not exist; When this ceases, that ceases. The empty and calm nature of dependent origination Has an even more profound meaning. 96 此是佛所說緣起中道義不著有無見正見得解脫 Such was taught by the Buddha: Dependent origination from the perspective of the Middle Way Is not attached to the view of either existence of nonexistence. One can be liberated with such right understanding. Right Understanding Of The Four Noble Truths 97 又復正見者即是四諦慧 Right understanding also means Insight into the Four Truths. 如實知四諦應斷及應修惑苦滅應證由滅得涅槃 Knowing the Four Noble Truths as they are, One should sever accumulation and practice the Way, And should realize the extinction of the pain of confusion, For from extinction one realizes Niruāṇa. Using The Worldly To Enter The World-Transcending 98 先得法住智後得涅槃智依俗契真實正觀法如是 First attain the wisdom that abides in the Dharma, Then attain the wisdom that comes from Niruāṇa. Following conventional truth to align oneself with reality Is the way of right understanding. Right Thought 99 正思向於厭向離欲及滅 Right thought leads to renunciation, To the abandonment of desire, and to extinction. 27

29 Right Speech, Right Action, And Right Livelihood 100 正語業及命淨戒以為性 Right speech, action, and livelihood Have pure precepts as their basic nature. 101 始則直其見次則淨其行足目兩相成能達於彼岸 Start with upright views, Follow through with pure conduct. These in cooperation, like the eyes and the legs, Can bring one to the other shore. Right Diligence 102 正勤遍策發由念得正定依定起證慧慧成得解脫 Right diligence can generally propel One from mindfulness to right concentration. Relying on concentration, the realization of wisdom arises; Having attained wisdom, one becomes emancipated. Right Mindfulness And Right Concentration 103 佛說諸道品總集三十七道同隨機異或是淺深別 All the grades of the Way as taught by the Buddha Are grouped into thirty-seven. The Wax is the same, the presentations uarx according to people s capacities, Or they differ in the level of difficulty. The Results Of Practicing The Way Of The Two Vehicles 104 此是聖所行此是聖所證三乘諸聖者一味涅槃城 These are practices by the sages And are realized by them. The sages of the Three Vehicles Experience the same emancipation and enter the city of Niruāṇa. 105 通論解脫道經於種熟脫修證有遲速非由利鈍別 Generally, along the way to emancipation, One has to go through the planting, maturing, and liberating stages. Realiyation from one s practice max be attained qticklx or slovlx, Btt this does not depend on one s leuel of intelligence. 28

30 The Fruition Of The Śrāvaka s Practice The First Fruition: Śrotaāpanna 106 見此正法者初名須陀洹三結斷無餘無量生死息 One who truly understands the true Dharma, Is initially called śrotaāpanna. The three bonds are completely cut, And endless births and deaths are ended. The Second And Third Fruition: Sakṛdāgamin And Anāgamin 107 二名斯陀含進薄修斷惑 The second is called sakṛdāgamin. Confusion is reduced through further practice. 108 三名阿那含離欲不復還 The third is called anāgamin. The realm of desire has been left behind; there is no returning. The Fourth Fruition: Arhatship 109 斷惑究竟者名曰阿羅漢畢故不造新生死更無緣 One who completely cuts off all confusion Is called an arhat. Previous karma is ended, and new karma is not created; Nor is any condition for rebirth and death provided. 110 此或慧解脫或是俱解脫六通及三明世間上福田 They may be liberated by their wisdom Or be liberated completely. Having the six supernatural powers and three insights, The arhats are the superb fields of good fortune in the world. 111 明淨恒不動如日處晴空一切世間行不染如蓮華 Clear, pure, and always unmoving, They are like the sun in the clear sky. All their actions on earth Are undefiled, like lotus flowers. 29

31 Pratyeka Buddhahood 112 或不由他覺從於遠離生名辟支迦佛合說為二乘 Those who are enlightened without teachers And who live far away Are called pratyekabuddhas. Together with the śrāuakas, they are called the Two Vehicles. 30

32 第五章大乘不共法 5: The Distinctive Dharma Of The Great Vehicle Resolving To Attain Bodhi 113 恥有所不知恥有所不能恥有所不淨迴入於大乘 Ashamed for not knowing, Ashamed for not being able, Ashamed for not being totally pure, The arhats should turn to and enter the Great Vehicle. From The Śrāvaka Vehicle To The Bodhisattva Vehicle Ways To Enter The Great Vehicle 114 不忍聖教衰不忍眾生苦緣起大悲心趣入於大乘 Not tolerating the decline of the noble teachings, Not tolerating the suffering of sentient beings, Through the arising of great compassion, Enter into the Great Vehicle. Entering Through Compassion Entering Through The Three Virtues 115 或以信願入或智或悲入 Some enter with the faithful vow; Some enter with wisdom, some with compassion. Entering Through The Other Vehicles 116 或依聲聞入或天或人入 Some enter as śrāuakas; Some enter as divine beings, some as humans. 31

33 Entering through the Śrāvaka Vehicle Entering through the Divine Vehicle Entering through the Human Vehicle Entering Through The Teachings 117 趣入大乘者直入或迴入相應諸教法實說方便說 Those who enter into the Great Vehicle Do so either directly or indirectly. The corresponding teachings Are the real teaching and the skillful teaching. Buddha Nature 118 眾生有佛性理性亦行性初以習成性次依性成習 Sentient beings have Buddha nature, Which encompasses absolute nature (the fundamental principle) And functional nature (the phenomenal developments). Initially, relying on practice, they develop this nature. 以是待修習一切佛皆成 Then, relying on this nature, they become more practiced. Only through practice can all become buddhas. The Bodhisattva 119 發心名菩薩眾生之上首世出世功德悉由菩薩有 Having made the resolution, one can be called a bodhisattva Who presides over all sentient beings. The worldly and world-transcending virtues All come from the bodhisattvas. 32

34 The Basis For The Practice Of The Bodhisattva Way 120 菩薩之所乘菩提心相應慈悲為上首空慧是方便 The vehicle of the bodhisattvas Corresponds with bodhi mind, Is guided by kindness and compassion, And has the wisdom that comes from emptiness as its skillful means. 依此三要門善修一切行一切行皆入成佛之一乘 Enter by these three important gates, And cultivate all practices skillfully, For they all lead to the One Vehicle to become a Buddha. The Three Gates Of The Great Vehicle The Three Cumulative Precepts 121 菩薩之學處十善行為本攝為三聚戒七眾所通行 The bodhisattuas places of learning, Having the ten good deeds as their foundation, Are included in the three cumulative precepts, Which all the seven classes of disciples can keep. 122 退失菩提心嫉慳與瞋慢障於利他行違失大乘戒 Withdrawal and loss of bodhi mind, Jealousy, stinginess, anger, and arrogance Obstruct the acts of benevolence And violate the precepts of the Great Vehicle. The Practice Of The Bodhisattva Way 123 總攝菩提道六度與四攝漸入於諸地圓滿佛功德 Altogether, the bodhisattva way includes The six transcendences and the four all-embracing virtues. By entering the different grounds gradually, One makes complete the virtues of a buddha. 33

35 The Six Pārāmitas The Pārāmita Of Giving 124 身及諸受用三世一切善為利諸眾生無惜而行施 For the benefit of all sentient beings, The body, all usable things, And all good dharmas of the three periods, Should not be saved but should be given away. 125 下士為己施中士解脫施利他一切施是則名大士 Lower people give for the sake of themselves. Middle people give for their own liberation. Those who give all for the benefit of others Are called great people. 126 財法無畏施難施殷勤施聞施心歡喜勝於寂滅樂 The giving of wealth, dharma, and fearlessness Is difficult but should be sympathetic and sincere. The joy that comes from hearing of the need to give Is superior to the happiness of Niruāṇa. 127 或有不應施自他及所為 Something should not be given If you are unable, others are unreasonable, or requests are invalid. 128 施以捨心勝常修於意樂 The resolution to renounce is the superior aspect of bestowing, So one should always practice this mental joy. 129 三輪處處著是施名世間三輪空相應出世波羅蜜 When attached to the three wheels, Giving is described as worldly. Giving that is not connected to the three wheels Is called the world-transcending pārāmita. The Pārāmita Of Precepts 130 戒斷於損他普施無所畏 Keeping the precepts puts an end to the injury of others And gives rise to universal fearlessness. 34

36 131 失戒眾患本惡趣亦貧困 Breaking the precepts is the root of all problems Such as evil destinies and poverty. 持戒三善本增上決定勝為他淨尸羅則入於大乘 Keeping the precepts is the root of threefold goodness: A better future, decidedly superior fruit, And by keeping the pure precepts for the benefit of others Entrance to the Great Vehicle. 132 受持淨戒者如護於浮囊不輕於毀犯持犯俱不著 Those who accept and keep the pure precepts Should guard them as if they were a life preserver. They should not look down on those who break them Or be obsessed with keeping or breaking them. The Pārāmita Of Patience 133 攝護於眾生菩薩修忍度耐怨安受苦及諦察法忍 To embrace and protect sentient beings, Bodhisattvas practice the transcendence of patience, Tolerating hateful insults, calmly accepting suffering, And carefully observing the Dharma. 134 瞋他有何益自他增憂苦瞋火燒善根忍則五德具 What benefit is there is being angry at others? It increases the sorrow and suffering of oneself and others. The fire of anger burns up the roots of goodness While patience encompasses the five virtues. Comments On The First Three Pārāmitas 135 施戒及安忍多為在家說廣聚福資糧是佛色身因 The transcendence of giving, precepts, and patience, Mostly taught to the laity, Are the provisions for accumulating vast blessings And the cause for a physical body like that of a Buddha. 35

37 The Pārāmita Of Diligence 136 佛說精進度福智之資糧無厭心如海力盡而不止 The transcendence of diligence as taught by the Buddha is The provision necessary for the attainment of blessings and wisdom. One s mind shotld be insatiable, as uast as the ocean; Euen vhen one s strength is ewhatsted, one s mind should never stop. The Obstructions and the Ways to Overcome Them 137 推延著世樂自輕心怯弱 The obstructions are procrastination, attachment to worldly pleasures, Self-disparagement and timidity. Taming the Mind Not to Retreat 138 滿果亦難行久處於生死資糧廣無邊練心勿退屈 Because of the difficulty of achieving buddhahood, The long period of births and deaths, And the vast provisions needed, One must train the mind not to retreat or give up. Taking the Easy Paths 139 怯弱下劣者希求易行道 Those who are timid and inferior, Wish to have an easy path to practice. 140 佛有勝方便攝護於初心 The Buddha has special skillful means To embrace and protect these beginners. 141 於中殊勝者往生極樂土彌陀佛力持不退於菩提 Of these, one of the most special Is to be reborn in the Most Blissful Land. Blessed by the power of Amitābha Buddha, They will not retreat from attaining enlightenment. 142 不捨現法樂而向於菩提藥師大悲願東方現淨土 For those who cannot renounce worldly pleasures But wish to attain enlightenment, The Medicine Buddha vowed compassionately To provide a Pure Land in the east. 36

38 The Four Powers 143 勝解堅固力歡喜休息力能修於四力精進不為難 Superior understanding, strong will, Joy and rest are the four powers. If one cultivates them, One can easily be diligent. General Comments On The Final Two Pārāmitas 144 三乘諸勝德悉由定慧生 All the superior virtues of the Three Vehicles Come from concentration and wisdom. 145 修習止觀者應先修習止止成觀乃成次第法如是 Those who practice cessation and contemplation Should first practice putting the scattered mind to rest, When cessation is achieved, contemplation is also achieved. This rule of practice is the proper sequence. Dhyāna Pārāmita 146 依住堪能性能成所作事 Relying on the abiding mind can produce the ability Both to undertake and to accomplish what needs to be done. The Five Faults and Eight Cutting Actions 147 由滅五過失勤修八斷行 Right concentration comes from extinguishing the five faults By diligently practicing the eight cutting actions. 148 懈怠為定障信勤等對治 Laziness, the barrier to concentration, Can be counteracted with faith, diligence, aspiration, and tranquility. 149 正念曾習緣令心不餘散明記不忘念安住而明顯 Right mindfulness of the object to which one has become accustomed Can keep the mind from being scattered. Remembering clearly by not losing mindfulness, The object of focus abides calmly and is revealed clearly. 37

39 150 聖說是所緣能淨惑障者或順於正理能向於出離 The objects of mindfulness taught by the sages Are able to purify the mind of illusions, To correspond with the truth, And to lead to renunciation. 151 大乘多修習念佛與念息 In the Great Vehicle, most people practice Mindfulness of a buddha and mindfulness of breathing. 152 念佛由意念真佛非像佛觀相而持心善識於方便 Mindfulness of a buddha comes from focusing the mind On a real buddha, not on a statue of a buddha. To settle the mind by contemplating the form of a buddha One should be familiar with various skillful means. 153 念息數隨止非風非喘氣 Mindfulness of breathing includes counting, following, and stopping. The breathing should not be blustery or gasping, nor should one feel the breathing. 154 覺了沈與掉正知不散亂 Realizing the presence of stupor or restlessness, With right knowledge, stop the mind from being scattered. 155 為斷而作行切勿隨彼轉 To eliminate such problems and take action, One should not follow or be influenced by them. 156 滅時正直行斷於功行失 When these problems have been overcome, simply practice straightforwardly, And thus avoid the mistake of using too much effort. 38

40 The Nine Abiding Minds 157 內住亦續住安住復近住 Inward abiding and continuous abiding, Calm abiding and abiding nearby, 調順及寂靜次最極寂靜 Harmonized abiding and quietude, Followed by supreme quietude, 專注於一趣等持無作行 Single-pointed concentration, And maintaining equanimity without action 聖說止方便不越九住心 These methods of cessation, taught by the sages, Are the nine stages of mental abiding. 158 若得輕安樂是名止成就 If one attains wonderful light bliss in practice, This can be called the achievement of cessation. The Achievement of Concentration 159 明顯無分別及妙輕安樂是道內外共由觀成差別 In concentration clarity, non-differentiation, And a wonderful light bliss Can be attained by Buddhists and non-buddhists; But concentration differs in terms of the wisdom that comes from contemplation. Prajñāpārāmita 160 般若波羅蜜最尊最第一解脫之所依諸佛所從出 The Prajñāpārāmita Is nobly superior, Because all liberation relies on it And all buddhas come from it. 161 現證由修得修復由思聞善友及多聞實為慧所依 The direct realization of enlightenment comes from practice, And practice comes from thinking and learning. Virtuous friends and further learning Are to be relied on for the development of wisdom. 39

41 162 般若本無二隨機行有別般若諸經論於此最親切 Prajñā is fundamentally nondual; Hoveuer, the practice uaries becatse of people s different capacities. The sūtras and treatises on prajñā Are the closest guides for the practitioners of prajñā. The Contemplation of the Two Truths 163 諸佛依二諦為眾生說法依俗得真諦依真得解脫 All buddhas, following the two truths, Teach sentient beings the Dharma. Following the conventional truth, one can attain the ultimate truth; Following the ultimate truth, one can attain liberation. 164 世俗假施設名言識所識名假受法假正倒善分別 Everything that is conventionally established in the world Can be recogniyed bx name and speech consciotsness. Names, perceptions, and things are conventional, But the conventionally true and false should be skillfully differentiated. 165 自性如何有是觀順勝義 How does inherent nature exist? This can be discovered by wisdom in accord with the ultimate truth. 166 苦因於惑業業惑由分別分別由戲論戲論依空滅 Suffering comes from confusion and karma, Which come from discrimination. Discrimination evolves from meaningless elaboration: Meaningless elaboration can be eliminated by the contemplation of emptiness. The Contemplation of Twofold Emptiness 167 諸法因緣生緣生無性空空故不生滅常住寂靜相 All things arise from causes and conditions. What arises conditionally is empty, without an inherent nature. Being empty, all things are neither born nor extinct, But are always in perfect stillness. 168 法不自他生不共不無因觀是法空性一切本不生 A thing cannot arise by itself or through another; It cannot arise from the two together or without cause. Contemplating the empty nature of things One can know that no thing has ever arisen. 40

42 The Contemplation of Things Being Empty The Contemplation of the Self Being Empty 169 我不即是蘊亦復非離蘊不屬不相在是故知無我 The self is neither identical to the five aggregates Nor is it separate from the aggregates. They do not belong to or coexist with each other. For these reasons it is known that there is no self 170 若無有我者何得有我所諸法性尚空何況於彼我 If there is no self, no I, Hov can there be a mine? The nature of all things is empty, So of course the self is too! Synthesizing the Emptiness of Things and the Emptiness of the Self Skillful Means to Attain Direct Realization 171 惑業由分別分別由於心心復依於身是故先觀身 Karma and confusion stem from discrimination. Discrimination comes from the mind, And the mind depends on the body. Therefore, contemplate the body first. Contemplating the Body to Attain Direct Realization Contemplating the Nonexistence of I and mine to Attain Direct Realization 172 無我無我所內外一切離盡息諸分別是為契真實 Knoving there is no I or mine, Dissociating from everything, internal and external, Extinguishing all discrimination, One is in accord with reality! 41

43 Correctly Understanding Nondiscrimination to Attain Direct Realization 173 真實無分別勿流於邪計修習中觀行無自性分別 Real nondiscrimination Should not lead to erroneous schemes. The meditation on the mean Is to be done without the discrimination of inherent nature. 174 以無性正見觀察及安住止觀互相應善入於寂滅 Relying on the right understanding of emptiness, Investigate and dwell in tranquility. With cessation and contemplation complementing each other, One can skillfully enter calmness and extinction. Following the Sequence of Cessation and Contemplation to Attain Direct Realization 175 善哉真般若善哉真解脫依無等聖智圓滿諸功德 Excellent is the true prajñā! Excellent is the true liberation! Following this unparalleled and holy wisdom, One can perfectly complete all virtues. The Three Different Systems of Thought 176 法性本無二隨機說成異了義不了義智者善抉擇 The nature of the Dharma has never been dual But is presented differently under different conditions. Whether a system of thought reveals the whole truth or not, Wise people should skillfully make their own decision. The Empty Nature Mere Name System 177 諸法從緣起緣起無性空空故從緣起一切法成立 All things arise from conditions. Dependent origination has no inherent nature and is empty. Because it is empty, it has to arise in accordance with conditions. Thus are all things established. 現空中道義如上之所說 The meaning of the Middle Way in both existence and emptiness Has been discussed above. 42

44 The False Imagination Mere Consciousness System 178 一切法無性善入者能入或五事不具佛復解深密 All things are without an inherent nature. Those who skillfully understand will be able to understand this. But for those who have not accomplished the five deeds, The Buddha repeatedly explained the Saṃdhinirmocana Sūtra. 179 或是無自性或是自相有 Either there is no inherent nature Or there is inherent nature. 180 緣起自相有即虛妄分別依識立緣起因果善成立 Dependent origination that has inherent existence Is baseless discrimination. Based on consciousness, dependent origination can be established And then cause and effect can be well founded. 181 心外法非有心識理非無達無境唯識能入於真實 Things outside the mind are nonexistent, And the mind s consciotsness is not, in principle, nonewistent. Realizing that false external objects are manifested through mere consciousness, One can enter reality. The Truly Eternal Mere Mind System 182 或以生滅法縛脫難可立畏於無我句佛又方便攝 Some cannot think that the law of arising and extinction Cannot be the foundation of being bound and being liberated Becatse thex are afraid of the phrase the nonewistence of the self. Therefore, the Buddha again embraced them with skillful means. 183 甚深如來藏是善不善因 The profound Tathāgatagarbha Is the bases of good and evil. 184 無始習所熏名為阿賴耶由此有生死及涅槃證得 Being permeated by residual habits from beginningless time, Tathāgatagarbha is called ālaya. From it there is birth and death And the realization of Niruāṇa. 43

45 185 佛說法空性以為如來藏真如無差別勿濫外道見 The Buddha taught that the empty nature of things Is Tathāgatagarbha. True suchness is undifferentiated, And should not be mixed with non-buddhist views. The Integration of the Different Systems of Thought 186 方便轉轉勝法空性無二智者善貫攝一道一清淨 With every transformation, these skillful means become more admirable While the empty nature of things remains non-dual. The wise should skillfully integrate them As one pure Way. The Four All-Embracing Virtues 187 成熟眾生道佛說以四攝布施及愛語利行與同事 The way to ripen all sentient beings Is through the four all-embracing virtues taught by the Buddha: Giving, affectionate speech, Beneficial conduct, and working together. The Results Of Practicing The Bodhisattva Way 188 初修菩提心習行十善業成就心不退入於大乘道 One should initially cultivate the bodhi mind And then practice the ten good deeds. When bodhi mind is firmly set, One can enter the way of the Great Vehicle. 44

46 The Stages Of The Bodhisattva Way The Ten Minds The Thirty Stages 189 以諸勝解行廣集二資糧經一無數劫證入於聖位 Relying on various superior understanding and practices, And richly accumulating the two provisions, After one countless kalpa One can enter the level of sages. The Ten Grounds 190 初住極喜地生諸如來家斷除三種結施德最增勝 Upon entering the first ground, that of extreme joy, A bodhisattva is born into the Tathāgata s familx. Having cut the three bonds, Such a bodhisattva has the supreme virtue of giving. 191 戒德滿清淨名為離垢地 The bodhisattva, by keeping the precepts complete and pure, Enters the undefiled ground. 192 發光地忍勝慧火除諸冥 At the radiant ground, a bodhisattva with superior patience Attains the wisdom that eliminates all darkness. 193 進滿修覺分燄慧見無餘 Completely diligent in cultivating the branches of enlightenment, The bodhisattva enter the ground of blazing wisdom, In which the view of the self completely disappears. 194 難勝靜慮勝善達諸諦理 Upon entering the ground that is difficult to overcome, with superior concentration The bodhisattva can skillfully understand all the principles of the truth. 45

47 195 第六現前地慧勝住滅定佛法皆現見緣起真實性 The sixth ground is the ground of manifestation. The bodhisattva with superior wisdom And in the concentration of complete extinction Will see, with clarity, all Buddha Dharmas And the true nature of dependent origination. 常寂常悲念勝出於二乘 Such constant stillness and compassionate mindfulness Surpasses that of the Two Vehicles. 196 遠行於滅定念念能起入方便度熾然二僧祇劫滿 At the ground that goes far, in the concentration of complete extinction, Each thought can alternate between being in and out of concentration; The transcendence of skillful means is like a strong fire That ends the second countless kalpa. 197 進入不動地無相無功用盡斷三界惑大願極清淨 Entering the motionless ground, Without form and without effort, The bodhisattva cuts off all confusion of the three realms. Such a bodhisattva s great uovs are ewtremelx ptre. 以如幻三昧三有普現身 Through illusory Saṃādhi The bodhisattva appears in different forms throughout the three realms. 198 善慧無礙解圓淨一切力 At the ground of good wisdom, with unhindered understanding, The bodhisattva completes and purifies all powers. 199 第十法雲地諸佛光灌頂智增澍法雨長善如大雲 At the tenth ground, that of the Dharma cloud, All btddhas shover light tpon the bodhisattua s head. With increased wisdom, and pouring the rain of the Dharma, Like a great cloud the bodhisattva helps the good grow. The Duration Of The Bodhisattva Way 200 菩薩所修道三祇歷十地頓入與漸入隨機有差別 The way cultivated by the bodhisattva Passes through three countless kalpas and ten grounds. Whether bodhisattvas become buddhas suddenly or gradually Depends on their different capacities. 46

48 The Attainment Of Buddhahood 201 三僧祇劫滿登於妙覺地 When three countless kalpas are completed, The bodhisattva ascends to the ground of wonderful enlightenment. The Three Bodies Of A Buddha 202 佛身最寂滅平等無分別如彼摩尼珠妙用利群生 The body of a buddha is of utmost stillness and extinction, Impartial and without discrimination. Like a maṇi pearl, It has wonderful effects that benefit all sentient beings. 203 法性所流身念念現一切佛事菩薩事二乘眾生事 In the body that flows out of the nature of things, Everything appears moment after moment: The phenomena of buddhas, of bodhisattvas, Of the Two Vehicles, of all sentient beings, 三世盡十方依正悉無礙於一現一切一切入於一 Of the three periods of time, and of all the ten directions. The dependent and the direct consequences coexist without conflict. From one, everything appears And everything enters into one. 204 十力四無畏十八不共法大悲三不護妙智佛功德 The ten powers, the fourfold fearlessness, The eighteen distinctive characteristics, Great compassion, the threefold karma that needs no guarding, And wonderful wisdom are the virtues of buddhas. 205 佛住於淨土十八事圓滿與諸菩薩眾受用於法樂 A buddha, abiding in a Pure Land, Has eighteen perfections, and, Together with all bodhisattvas, Enjoys the bliss of the Dharma. 206 諸法真實義及證真實慧無變異差別是故無別乘 The true meaning of all the Dharma And the wisdom that realizes the truth Are unchanging and undifferentiated. Therefore, there is no other Vehicle. 47