English
English version: 'Right Knowledge, Three Thoughts, Four Abandonments.' These should be understood in sequence. Namely, 'remembering words' and so on. 'Remembering words' means that mindfulness can remember the object, because it can remember the holy words. 'Those who perceive sinking and excitement' refers to having right knowledge. Because mindfulness can remember the words, it can then perceive the two faults of dullness and excitement. 'Subduing action' refers to thought. Because one can perceive the faults of sinking and excitement, one initiates effort to subdue and eliminate them. 'Extinguishing the outflow' means that after sinking and excitement have been extinguished, the mind abides in equanimity and flows evenly. Having discussed the cultivation of the four foundations of miraculous powers (catuḥ-ṛddhipāda), we should now discuss the cultivation of the five roots (pañcendriyāṇi). How are the five roots that are cultivated established? The verse says: 'Having planted the seeds of liberation, one cultivates the five superiorities, namely, desire, effort, non-forgetfulness, non-distraction, and discernment.' Commentary: Because the mind has the capacity due to the four foundations of miraculous powers, and the roots of virtue of the 'part leading to liberation' (anulomikī dharma) are fulfilled, one should further cultivate the five superiorities: superiority of desire (chanda-adhipati), superiority of effort (vīrya-adhipati), superiority of non-forgetfulness of the object (smṛti-adhipati), superiority of non-distraction (samādhi-adhipati), and superiority of discernment (prajñā-adhipati). These five superiorities correspond to the five roots of faith (śraddhā), and so on, in sequence. Having discussed the cultivation of the five roots, we should now discuss the cultivation of the five powers (pañca balāni). What are the five powers? What is their sequence? The verse says: 'That which harms obstacles is called power; the sequence is established by cause and effect.' Commentary: The five roots of faith, and so on, mentioned earlier, are also called powers because they have superior strength and function, namely, they can subdue and extinguish the obstacles of disbelief, and so on, and are not overwhelmed or mixed up by them. The sequence of these five is established based on cause and effect. Because relying on the preceding cause leads to the subsequent effect. If one firmly believes in cause and effect, one will generate diligent effort to obtain the result. Having made diligent effort, one will abide in right mindfulness. Abiding in right mindfulness, the mind will attain concentration. Having attained concentration, one can know things as they really are. Since one can know things as they really are, there is nothing that cannot be accomplished. Therefore, the sequence of these five powers is established based on cause and effect. As mentioned earlier, after the 'part leading to liberation' has been fulfilled, one cultivates the five roots. Then, at which stage does one cultivate the 'part leading to definite liberation' (nirvedha-bhāgīya)? Is it at the stage of the five roots or the stage of the five powers? The verse says: 'The two of the part leading to definite liberation are in the five roots and the five powers.' Commentary: Among the 'part leading to definite liberation', the two stages of 'warmth' (ūṣmagata) and 'peak' (mūrdhan) are cultivated in the stage of the five roots, while the stages of 'patience' (kṣānti) and 'highest worldly dharma' (laukikāgradharma) are cultivated in the stage of the five powers. Having discussed the cultivation of the five powers, we should now discuss the cultivation of the limbs of enlightenment (sapta bojjhaṅgāḥ). How are the limbs of enlightenment that are cultivated established? -------------------------------------------------------------------------------- 立。颂曰。 觉支略有五 谓所依自性 出离并利益 及三无染支
Chinese
论曰。此支助觉故名觉支。由此觉支位在见道。广有七种。略为五支。一觉所依支。谓念。二觉自性支。谓择法。三觉出离支。谓精进。四觉利益支。谓喜。五觉无染支。此复三种。谓安定舍。何故复说无染为三。颂曰。 由因缘所依 自性义差别 故轻安定舍 说为无染支 论曰。轻安即是无染因缘。粗重为因生诸杂染。轻安是彼近对治故。所依谓定自性即舍故。此无染义别有三。说修觉支已。当说修道支。所修道支云何安立。颂曰。 分别及诲示 令他信有三 对治障亦三 故道支成八 论曰。于修道位建立道支。故此道支广八略四。一分别支。谓正见。此虽是世间而出世后得。由能分别见道位中自所证故。二诲示他支。谓正思惟正语一分等起。发言诲示他故。三令他信支。此有三种。谓正语正业正命。四对治障支。亦有三种。谓正精进正念正定。由此道支略四广八。何缘后二各分为三。颂曰。 表见戒远离 令他深信受 对治本随惑 及自在障故 论曰。正语等三如次表已。见戒远离令他信受。谓由正语论议决择令他信知。已有胜慧。由正业故不作邪业令他信知。已有净戒 现代汉语译本： 立。颂曰： ‘觉支略有五，谓所依自性，出离并利益，及三无染支。’ 论曰：此支助觉故名觉支。由此觉支位在见道。广有七种。略为五支。一觉所依支，谓念（专注）。二觉自性支，谓择法（辨别法义）。三觉出离支，谓精进（努力）。四觉利益支，谓喜（喜悦）。五觉无染支。此复三种，谓轻安、定、舍（平静、专注、放下）。何故复说无染为三？颂曰： ‘由因缘所依，自性义差别，故轻安定舍，说为无染支。’ 论曰：轻安即是无染因缘。粗重为因生诸杂染。轻安是彼近对治故。所依谓定，自性即舍故。此无染义别有三。说修觉支已，当说修道支。所修道支云何安立？颂曰： ‘分别及诲示，令他信有三，对治障亦三，故道支成八。’ 论曰：于修道位建立道支。故此道支广八略四。一分别支，谓正见（正确的见解）。此虽是世间而出世后得。由能分别见道位中自所证故。二诲示他支，谓正思惟（正确的思考）、正语（正确的言语）一分等起。发言诲示他故。三令他信支。此有三种，谓正语（正确的言语）、正业（正确的行为）、正命（正确的谋生方式）。四对治障支。亦有三种，谓正精进（正确的努力）、正念（正确的觉察）、正定（正确的禅定）。由此道支略四广八。何缘后二各分为三？颂曰： ‘表见戒远离，令他深信受，对治本随惑，及自在障故。’ 论曰：正语等三如次表已，见戒远离令他信受。谓由正语论议决择令他信知，已有胜慧。由正业故不作邪业令他信知，已有净戒。
English
English version: Established. A verse says: 'The limbs of enlightenment are briefly five, namely, the basis, self-nature, Renunciation and benefit, and the three undefiled limbs.' Treatise says: These limbs assist enlightenment, hence they are called limbs of enlightenment. These limbs of enlightenment are located on the path of seeing (见道, Jian Dao). Broadly, there are seven types, but briefly, there are five limbs. First, the limb that is the basis of enlightenment, namely mindfulness (念, Nian). Second, the limb that is the self-nature of enlightenment, namely discrimination of dharmas (择法, Ze Fa). Third, the limb of renunciation of enlightenment, namely diligence (精进, Jing Jin). Fourth, the limb of benefit of enlightenment, namely joy (喜, Xi). Fifth, the undefiled limb of enlightenment. This again has three types, namely tranquility, concentration, and equanimity (轻安, Qing An; 定, Ding; 舍, She). Why again speak of the undefiled as three? A verse says: 'Due to differences in cause, condition, basis, Self-nature, and meaning, therefore tranquility, concentration, and equanimity, Are spoken of as undefiled limbs.' Treatise says: Tranquility is the cause and condition of being undefiled. Coarseness is the cause of generating various defilements. Tranquility is the near antidote to it. The basis is concentration, and the self-nature is equanimity. Therefore, this undefiled meaning is separately three. Having spoken of cultivating the limbs of enlightenment, we should speak of cultivating the limbs of the path. How are the limbs of the path to be cultivated established? A verse says: 'Discrimination and instruction, Causing others to believe are three, Antidotes to obstacles are also three, Therefore, the limbs of the path become eight.' Treatise says: The limbs of the path are established in the position of cultivating the path. Therefore, these limbs of the path are broadly eight and briefly four. First, the limb of discrimination, namely right view (正见, Zheng Jian). Although this is worldly, it is obtained after exiting the world. Because it can discriminate what one has realized in the position of the path of seeing. Second, the limb of instructing others, namely right thought (正思惟, Zheng Si Wei), and a portion of right speech (正语, Zheng Yu) and so on, arising from speaking and instructing others. Third, the limb of causing others to believe. This has three types, namely right speech (正语, Zheng Yu), right action (正业, Zheng Ye), and right livelihood (正命, Zheng Ming). Fourth, the limb of antidotes to obstacles. There are also three types, namely right diligence (正精进, Zheng Jing Jin), right mindfulness (正念, Zheng Nian), and right concentration (正定, Zheng Ding). Therefore, these limbs of the path are briefly four and broadly eight. Why are the latter two each divided into three? A verse says: 'Expressing view, precepts, and detachment, Causes others to deeply believe and accept, Antidotes to fundamental and accompanying afflictions, And obstacles to freedom.' Treatise says: The three, right speech and so on, successively express having already seen, precepts, and detachment, causing others to believe and accept. That is, through right speech, discussion, and determination, others are caused to know that one already has superior wisdom. Because of right action, not engaging in wrong actions causes others to know that one already has pure precepts. --------------------------------------------------------------------------------
Chinese
。由正命故。应量应时如法乞求衣钵等物令他信。已有胜远离。正精进等三如次对治本随二烦恼及自在障。此所对治略有三种。一根本烦恼。谓修所断。二随烦恼。谓惛沉掉举。三自在障。谓障所引胜品功德。此中正精进别能对治。初为对治彼勤修道故。正念别能对治。第二系念安住止等相中。远离惛沈及掉举故。正定别能对治。第三依胜静虑。速能引发诸神通等胜功德故。修治差别云何应知。颂曰。 有倒顺无倒 无倒有倒随 无倒无倒随 是修治差别 论曰。此修对治略有三种。一有颠倒顺无颠倒。二无颠倒有颠倒随。三无颠倒无颠倒随。如是三种修治差别。如次在异生有学无学位菩萨。二乘所修对治有差别相云何应知。颂曰。 菩萨所修习 由所缘作意 证得殊胜故 与二乘差别 论曰。声闻独觉以自相续身等为境而修对治。菩萨通以自他相续身等为境而修对治。声闻独觉于身等境。以无常等行相思惟而修对治。若诸菩萨于身等境。以无所得行相思惟而修对治。声闻独觉修念住等。但为身等速得离系。若诸菩萨修念住等。不为身等速得离系。但为证得无住涅槃。菩萨与二乘所修对治。由此三缘故而有差别。 修对治总义者。谓开觉修损减修莹饰修发上修邻近修。谓邻近 现代汉语译本：由于正命（Sammyag-ajiva，八正道之一，指如法谋生）的缘故，应当适量适时地如法乞求衣钵等物，使他人产生信心。已经具有殊胜的远离（指远离烦恼）。正精进等三种修行方式，依次对治根本烦恼、随烦恼以及自在障。此中所要对治的略有三种：一是根本烦恼，指的是修所断的烦恼；二是随烦恼，指的是惛沉和掉举；三是自在障，指的是障碍产生殊胜功德的障碍。其中，正精进特别能够对治第一种，因为为了对治这些烦恼而勤奋修道。正念特别能够对治第二种，因为系念安住于止等状态中，能够远离惛沉和掉举。正定特别能够对治第三种，因为依靠殊胜的静虑，能够迅速引发诸如神通等殊胜功德。修治的差别应该如何理解呢？颂文说： ‘有倒顺无倒，无倒有倒随，无倒无倒随，是修治差别。’ 论述说：这种修治对治略有三种：一是有颠倒而顺于无颠倒；二是无颠倒而有颠倒随之；三是无颠倒而无颠倒随之。这三种修治的差别，依次体现在异生（凡夫）、有学（正在学习的圣者）、无学（已完成学习的圣者）位的菩萨和二乘（声闻乘和缘觉乘）所修的对治上。这些差别相应该如何理解呢？颂文说： ‘菩萨所修习，由所缘作意，证得殊胜故，与二乘差别。’ 论述说：声闻和独觉以自身相续的身等为对境而修对治。菩萨则既以自身相续的身等为对境，也以他人相续的身等为对境而修对治。声闻和独觉对于身等对境，以无常等行相进行思惟而修对治。而诸菩萨对于身等对境，则以无所得的行相进行思惟而修对治。声闻和独觉修习念住等，只是为了自身等迅速获得解脱。而诸菩萨修习念住等，不是为了自身等迅速获得解脱，而是为了证得无住涅槃。菩萨与二乘所修的对治，由于这三种缘故而存在差别。 修对治的总义是：开觉修、损减修、莹饰修、发上修、邻近修。所谓邻近