Chinese
是使心散乱并使禅定退失的那些。智慧的相违品是：见解退失和执持见解为最胜，从而真实遮蔽的法。如理作意是：为了断除不善法而生起欲，努力，精进，心极执持，如理安立是第一种如理断除。所谓任何不善法，即是贪欲所染，嗔恚所恨，无明所昧，是从何因所生？如理作意是以不净对治贪欲，以慈爱对治嗔恨，以缘起对治愚痴，从而使之寂灭。以了知诸烦恼各别而断除，所断除的不会再获得，是第二种如理断除。为了生起任何尚未生起的善法而生起欲，努力，精进，心如理安立，即是对所应修的无量善法生起欲，并以心极执持而修习，这是所有善根的根本，是第三种如理断除。对于已经生起的善法，使其安住，不退失，不耗损，并将善根回向菩提。为什么呢？因为任何善根都不安住于三界，而是回向于一切智智，因此不会有任何耗损，是第四种如理断除。慧增上请问：世尊，应如何观察四神足？世尊告曰：慧增上，菩萨的道有四种，是哪四种呢？欲定，具足断行之神足；精进定，具足断行之神足；心定，具足断行之神足；行定，具足断行之神足。慧增上，对此，一切法无成如幻，于任何处皆不可得，且是远离执著的一切法
English
Those that cause the mind to wander and cause samadhi to decline. The opposing factors of wisdom are: the degeneration of views and the obscuration of reality by holding views as supreme. Proper attention is: to generate desire, strive, exert effort, and firmly grasp the mind in order to abandon unwholesome dharmas. Properly establishing is the first proper abandonment. What are called any unwholesome dharmas are those tainted by desire, hated by anger, and deluded by ignorance. From what cause do they arise? Proper attention is to pacify desire with impurity, hatred with love, and ignorance with dependent origination. By understanding and abandoning each affliction separately, what is abandoned will not be regained, which is the second proper abandonment. To generate desire, strive, exert effort, and properly establish the mind in order to generate any unarisen wholesome dharmas is to generate desire for the immeasurable wholesome dharmas to be cultivated, and to practice them with firm mental grasp. This is the root of all roots of virtue, the third proper abandonment. For wholesome dharmas that have arisen, to maintain them, not to let them decline, not to waste them, and to dedicate the roots of virtue to enlightenment. Why? Because any roots of virtue do not abide in the three realms, but are dedicated to omniscience, therefore there will be no depletion, which is the fourth proper abandonment. Prajnavardhana asked: "Bhagavan, how should the four legs of miraculous power be viewed?" The Bhagavan replied: "Prajnavardhana, the path of a Bodhisattva is fourfold. What are the four? The leg of miraculous power of desire samadhi endowed with the activity of abandonment; the leg of miraculous power of effort samadhi endowed with the activity of abandonment; the leg of miraculous power of mind samadhi endowed with the activity of abandonment; and the leg of miraculous power of conduct samadhi endowed with the activity of abandonment. Prajnavardhana, in this, all dharmas are unestablished, like illusions, and all dharmas are unattainable anywhere and free from grasping.
Chinese
对于一切不惊慌恐惧，生起欢喜、愉悦和意愿，这就是意愿的等持。 慧稳！ 凡具足一心一意的意愿，他会舍弃世间一切事物的精进，一切懈怠都无法阻挡他，从而发起精进，这就是精进的等持。 慧稳！ 凡具足不间断的努力，他的心不缘于任何事物，一心专注于心性光明，这就是心的等持。 慧稳！ 凡具足一心一意的等持，他在行走、站立、坐卧的一切时分，都不离开那个等持，行为就是行为的等持。 慧稳！ 为什么称它为神足呢？ 因为那个等持会舍弃一切邪僻之法，舍弃之后会行善，到达真实之处，因为能够行进，所以等持的自性称为神足。 慧稳请问： 世尊，五根是什么？ 世尊开示说： 慧稳！菩萨道有五根，哪五根呢？ 信根、精进根、念根、等持根和慧根。 什么是信根呢？ 就是对轮回中行走的世间正见生起极大的信心，因为害怕业的果报，即使为了生命也不造恶业，进入菩萨行，听闻空性、无相、无愿、力、无畏等佛法时，没有怀疑地欢喜和信仰，这就是信根。 什么是精进根呢？ 就是在任何法上生起精进根，这就是精进根。 什么是念根呢？ 就是对于精进所摄持的法，不被念根所耗损，这就是念根。 什么是等持根呢？ 就是对于
English
That which does not fear or panic at all, but generates joy, delight, and aspiration, that is the samadhi of aspiration. O Sagacious Intelligence, whoever possesses single-minded aspiration abandons all striving for worldly things, and is not deterred by any laziness, but initiates diligence, that is the samadhi of diligence. O Sagacious Intelligence, whoever possesses continuous effort does not focus the mind on anything. Single-mindedness on the luminous nature of the mind is the samadhi of mind. O Sagacious Intelligence, whoever possesses the samadhi of single-mindedness does not stray from that samadhi at any time, whether walking, standing, sitting, or lying down, conduct is the samadhi of conduct. O Sagacious Intelligence, why is it called the foot of miraculous power? Because that samadhi abandons all perverse dharmas. Having abandoned them, it does good, and goes to the true place. Because it travels, the nature of samadhi is called the foot of miraculous power. Sagacious Intelligence asked: Blessed One, what are the five faculties? The Blessed One replied: Sagacious Intelligence, there are five faculties on the path of a Bodhisattva. What are the five? The faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of samadhi, and the faculty of wisdom. What is the faculty of faith? It is to have great faith in the correct view of the world that operates in samsara, and because of fear of the ripening of karma, not to commit evil even for the sake of one's life, to enter the conduct of a Bodhisattva, and to rejoice and have faith without doubt when hearing the Buddha's teachings such as emptiness, signlessness, wishlessness, power, and fearlessness, this is the faculty of faith. What is the faculty of diligence? It is to generate the faculty of diligence in any dharma, that is the faculty of diligence. What is the faculty of mindfulness? It is that those dharmas gathered by diligence are not wasted by the faculty of mindfulness, that is the faculty of mindfulness. What is the faculty of samadhi? It is that which
Chinese
以正念的力量不浪费，以禅定的力量一心不散乱，这就是禅定的力量。什么是智慧的力量呢？以禅定一心专注的法，以智慧的力量进行观察，了知一切法如幻，并非真实存在，这就是智慧的力量。慧辩请问：世尊，什么是五力？佛告慧辩：菩萨的五道是：信力、精进力、念力、定力、慧力。什么是信力呢？对于所信仰和爱乐的，任何事物都不能动摇它。即使魔变成佛来到他面前，说：你的信仰不是正法。即使进行邪说，也不能使他离开，不能使他分离。即使四大元素发生变化，对于信力的爱乐也不会从那力量中分离，所以是信力。什么是精进力呢？无论发起精进，对于任何善法所显示的威力，在未到达彼岸之前，精进的力量是谁也无法阻挡的，所以是精进力。什么是念力呢？对于任何法，以正念安住，心不散乱，任何烦恼都不能动摇他，念力能够摧毁烦恼，所以称为念力。什么是定力呢？由于具有正念和习气，不被烦恼所动摇，无论身处何处，都远离喧嚣。对于色等一切境，不生起执着的念头，对于任何法也不作分别，因为获得了远离喧嚣的力量，所以称为定力。什么是慧力呢？以智慧的力量完全了知世间和出世间的一切法，使世间众生从轮回中解脱，这是从智慧和般若的力量中产生的，所以称为慧力。那么，为什么称为五力呢？
English
Those that are not wasted by the power of mindfulness, and those that are not distracted by the power of samadhi, that is the power of samadhi. What is the power of wisdom? Whatever dharma is focused on single-pointedly by samadhi, when examined by the power of wisdom, knowing that all dharmas are like illusions and not truly established, that is the power of wisdom. Sagacious Intellect asked: Blessed One, what are the five powers? The Buddha replied: Sagacious Intellect, the five paths of a Bodhisattva are: the power of faith, the power of diligence, the power of mindfulness, the power of samadhi, and the power of wisdom. What is the power of faith? Whatever one believes in and admires, nothing can shake it. Even if Mara transforms into a Buddha and comes before him, saying, 'Your belief is not the Dharma,' even if he speaks falsely, he will not be separated, he will not be divided. Even if the great elements change, the admiration for the power of faith cannot be separated from that power, therefore it is the power of faith. What is the power of diligence? Whatever diligence is undertaken, the power of diligence cannot be turned back by anyone until that place is reached, so it is the power of diligence. What is the power of mindfulness? By closely establishing mindfulness on whatever dharma, the mind is not distracted, and no affliction can shake it. That power of mindfulness destroys afflictions, so it is called the power of mindfulness. What is the power of samadhi? Because of having mindfulness and habitual tendencies, one is not shaken by afflictions, and wherever one abides, one is separated from busyness. The perception of grasping onto all objects such as form does not arise, and one does not discriminate about any dharma. Because one has obtained the power of being separated from busyness, it is called the power of samadhi. What is the power of wisdom? Having fully known all phenomena of the world and beyond the world by that power of wisdom, liberating worldly beings from samsara arises from the power of wisdom and prajna, so it is called the power of wisdom. Why is it called the five powers?
Chinese
总之，解释五根，因为它的力量增长，所以称为五力。在《慧生请问经》中，菩萨慧生请问：世尊，菩提道的七个支分应该如何看待？佛回答说：慧生，因为没有忆念，也没有作意，所以一切法都以自己的自性为空。如果看到一切法没有自性，那就是正念菩提支。慧生，因为善与不善，以及无记都无自性，所以一切所认识的法都无所缘，如幻象一般，这就是择法菩提支。慧生，因为一切法都彻底摧毁了概念，所以对于三界涅槃的一切法，不取不舍，远离了对道的证悟的执着，以喜悦和不分别的意乐不舍弃精进，这就是精进正等觉支。因为摧毁了一切喜悦和不喜悦，所以对于一切行法不生起喜悦，从而消除一切烦恼，这就是喜悦正等觉支。慧生，因为一切作为所缘的法，连微尘也不可得，所以对于一切法，身体彻底调柔，心彻底调柔，没有障碍，心安住在无所缘的禅定中，这就是轻安正等觉支。慧生，因为彻底摧毁了一切法的执着，或者为了证悟，心不对任何事物作意，如果心平等安住，就能证悟一切法。不是心平等安住，也不是心平等安住就能成佛，不是不平等安住就不能成佛。因此，以远离执着的方式平等安住，这就是禅定正等觉支。慧生，对于一切法，不执着于任何事物，不依赖，不贪恋，不束缚，对于任何事物都不生起不悦，对于痛苦等一切法都不执着。
English
In short, the five faculties are explained, and because their power increases, they are called the five powers. In the Sutra Requested by Prajnasri, the Bodhisattva Prajnasri asked: "World Honored One, how should the seven branches of the path to enlightenment be viewed?" The Buddha replied: "Prajnasri, because there is no mindfulness and no mental activity, all dharmas are empty of their own nature. If one sees that all dharmas have no inherent existence, that is the branch of right mindfulness of enlightenment. Prajnasri, because good and non-good, as well as the unspecified, have no inherent existence, all perceived dharmas have no object of focus, like an illusion, that is the branch of discrimination of dharmas of enlightenment. Prajnasri, because all dharmas completely destroy concepts, therefore, for all dharmas of the three realms and nirvana, one neither takes nor abandons, being free from attachment to the realization of the path, and with joy and non-discriminating intention, one does not abandon diligence, this is the branch of right effort of enlightenment. Because all joy and displeasure are destroyed, one does not generate joy towards all conditioned dharmas, thereby eliminating all afflictions, this is the branch of joy of right enlightenment. Prajnasri, because all dharmas that become objects of focus are not perceived even as a mote of dust, therefore, for all dharmas, the body is completely subdued, and the mind is completely subdued, without obscurations, and the mind abides in a samadhi without an object of focus, this is the branch of tranquility of right enlightenment. Prajnasri, because the clinging to all dharmas is completely destroyed, or for the sake of realization, the mind does not focus on anything, if the mind abides equally, one will realize all dharmas. It is not that the mind abides equally, nor is it that the mind abiding equally will achieve Buddhahood, nor is it that not abiding equally will not achieve Buddhahood. Therefore, abiding equally in a way that is free from clinging, that is the branch of samadhi of right enlightenment. Prajnasri, for all dharmas, one does not abide in anything, does not rely, does not crave, does not bind, one does not generate displeasure towards anything, and one does not cling to all dharmas such as suffering and so on.