Chinese
论曰。此显施等十到彼岸各别事业。如次应知。谓诸菩萨由布施波罗蜜多故。于诸有情普能饶益。由净戒波罗蜜多故。于诸有情不为损害。由安忍波罗蜜多。故他损害时深能忍。受由精进波罗蜜多故。增长功德。由静虑波罗蜜多故。起神通等能引有情令入正法。由般若波罗蜜多故。能正教授教诫有情令得解脱。由方便善巧波罗蜜多故。回向无上正等菩提。能令施等功德无尽。由愿波罗蜜多故。摄受随顺施等胜生。一切生中恒得值佛。恭敬供养常起施等。由力波罗蜜多故。具足思择修习二力伏灭诸障。能令施等常决定转。由智波罗蜜多故。离如闻言诸法迷谬。受用施等增上法乐。无倒成熟一切有情。如是已说最胜正行。作意正行其相云何。颂曰。 菩萨以三慧 恒思惟大乘 如所施设法 名作意正行 论曰。若诸菩萨以闻思修所成妙慧。数数作意思惟大乘。依布施等如所施设契经等法。如是名为作意正行。此诸菩萨以三妙慧思惟大乘有何功德。颂曰。 此增长善界 入义及事成 论曰。闻所成慧思惟大乘。能令善根界得增长思所成慧思惟大乘。能正悟入所闻实义。修所成慧思惟大乘。能令所求事业成满。谓能趣入修治地故。作意正行有何助伴。颂曰。 此助伴应知 即十种法行 现代汉语译本： 论中说，这显示了布施等十种到彼岸（Paramita，意为达到彼岸）各自不同的事业，应当依次了解。菩萨因为布施波罗蜜多（Dāna-pāramitā，意为布施的完美）的缘故，普遍能够饶益一切有情（Sattvas，意为众生）。因为净戒波罗蜜多（Śīla-pāramitā，意为戒律的完美）的缘故，不会对一切有情造成损害。因为安忍波罗蜜多（Kṣānti-pāramitā，意为忍耐的完美）的缘故，当他人损害时能够深深地忍受。因为精进波罗蜜多（Vīrya-pāramitā，意为精进的完美）的缘故，增长功德。因为静虑波罗蜜多（Dhyāna-pāramitā，意为禅定的完美）的缘故，生起神通等，能够引导有情进入正法。因为般若波罗蜜多（Prajñā-pāramitā，意为智慧的完美）的缘故，能够正确地教授、教诫有情，使他们得到解脱。因为方便善巧波罗蜜多（Upāya-kauśalya-pāramitā，意为方便善巧的完美）的缘故，回向于无上正等菩提（Anuttarā-samyak-saṃbodhi，意为无上正等觉悟），能够使布施等功德没有穷尽。因为愿波罗蜜多（Praṇidhāna-pāramitā，意为愿力的完美）的缘故，摄受随顺布施等殊胜的果报，一切生中恒常能够遇到佛，恭敬供养，常常发起布施等行为。因为力波罗蜜多（Bala-pāramitā，意为力量的完美）的缘故，具足思择和修习两种力量，降伏消灭各种障碍，能够使布施等行为常常坚定地进行。因为智波罗蜜多（Jñāna-pāramitā，意为智慧的完美）的缘故，远离像听别人说的那样对诸法的迷惑，受用布施等增上的法乐，没有颠倒地成熟一切有情。像这样已经说了最殊胜的正行，作意正行（Manasikāra-samyakpratipatti，意为如理作意的正确修行）的相状是怎样的呢？颂说： ‘菩萨以三慧，恒思惟大乘，如所施设法，名作意正行。’ 论中说，如果各位菩萨用听闻、思惟、修习所成就的微妙智慧，常常作意思惟大乘，依靠布施等像所施设的契经等法，像这样就叫做作意正行。这些菩萨用三种微妙的智慧思惟大乘有什么功德呢？颂说： ‘此增长善界，入义及事成。’ 论中说，听闻所成就的智慧思惟大乘，能够使善根的范围得到增长；思惟所成就的智慧思惟大乘，能够正确地领悟所听闻的真实意义；修习所成就的智慧思惟大乘，能够使所追求的事业圆满成就，是指能够趣入修治菩萨地。作意正行有什么助伴呢？颂说： ‘此助伴应知，即十种法行。’
English
English version: The treatise states that this reveals the distinct activities of the ten Pāramitās (perfections, meaning 'to the other shore') such as giving, which should be understood in order. Because of the Dāna-pāramitā (perfection of giving), Bodhisattvas are universally able to benefit all sentient beings (Sattvas). Because of the Śīla-pāramitā (perfection of ethical conduct), they do not harm any sentient beings. Because of the Kṣānti-pāramitā (perfection of patience), they can deeply endure when others harm them. Because of the Vīrya-pāramitā (perfection of diligence), they increase merit. Because of the Dhyāna-pāramitā (perfection of meditation), they generate supernormal powers and so on, which can lead sentient beings to enter the true Dharma. Because of the Prajñā-pāramitā (perfection of wisdom), they can correctly teach and instruct sentient beings, enabling them to attain liberation. Because of the Upāya-kauśalya-pāramitā (perfection of skillful means), they dedicate their merit to Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), enabling the merit of giving and so on to be inexhaustible. Because of the Praṇidhāna-pāramitā (perfection of vows), they receive and accord with the superior rebirths resulting from giving and so on, constantly encountering the Buddha in all lives, reverently making offerings, and always initiating acts of giving and so on. Because of the Bala-pāramitā (perfection of strength), they possess the two powers of reflection and cultivation, subduing and eliminating all obstacles, enabling giving and so on to always proceed decisively. Because of the Jñāna-pāramitā (perfection of knowledge), they are free from the delusion regarding phenomena that comes from merely hearing about them, enjoying the superior Dharma bliss of giving and so on, and flawlessly maturing all sentient beings. Having thus spoken of the most supreme right practice, what is the nature of Manasikāra-samyakpratipatti (right practice of mental engagement)? The verse says: 'Bodhisattvas constantly contemplate the Mahāyāna with the three wisdoms, according to the Dharma as it is taught; this is called right practice of mental engagement.' The treatise states that if Bodhisattvas constantly engage their minds in contemplating the Mahāyāna with the wonderful wisdoms attained through hearing, thinking, and meditating, relying on the sutras and other teachings as they are taught regarding giving and so on, this is called right practice of mental engagement. What merit do these Bodhisattvas gain by contemplating the Mahāyāna with the three wonderful wisdoms? The verse says: 'This increases the realm of goodness, enables entry into the meaning, and accomplishes affairs.' The treatise states that contemplating the Mahāyāna with the wisdom attained through hearing enables the realm of good roots to increase; contemplating the Mahāyāna with the wisdom attained through thinking enables correct understanding and entry into the true meaning of what has been heard; contemplating the Mahāyāna with the wisdom attained through meditation enables the complete accomplishment of the affairs sought, meaning the ability to enter and cultivate the Bodhisattva grounds. What are the aids to right practice of mental engagement? The verse says: 'It should be known that the aids to this are the ten Dharmic practices.' --------------------------------------------------------------------------------
Chinese
论曰。应知如是作意正行。由十法行之所摄受。何等名为十种法行。颂曰。 谓书写供养 施他听披读 受持正开演 讽诵及思修 论曰。于此大乘有十法行。一书写。二供养。三施他。四若他诵读专心谛听。五自披读。六受持。七正为他开演文义。八讽诵九思惟。十修习行。十法行。获几所福。颂曰。 行十法行者 获福聚无量 论曰。修行如是十种法行。所获福聚其量无边。何故但于大乘经等说修法行获最大果。于声闻乘不如是说。颂曰。 胜故无尽故 由摄他不息 论曰。于此大乘修诸法行。由二缘故获最大果。一最胜故。二无尽故。由能摄益他诸有情。是故大乘说为最胜。由虽证得无余涅槃。利益他事而恒不息。是故大乘说为无尽。如是已说作意正行。随法正行其相云何。颂曰。 随法行二种 谓诸无散乱 无颠倒转变 诸菩萨应知 论曰。随法正行略有二种。一无散乱转变。二无颠倒转变。菩萨于此应正了知。此中六种散乱无故。名无散乱。六散乱者。一自性散乱。二外散乱。三内散乱。四相散乱。五粗重散乱。六作意散乱。此六种相云何应知。颂曰。 出定于境流 味沉掉矫示 我执心下劣 诸智者应知 论曰。此 现代汉语译本： 论中说：应当知道，像这样的作意正行，是由十种法行所摄受的。什么叫做十种法行呢？颂文说： ‘所谓书写和供养，施舍他人听闻法，披阅和读诵经典， 受持，正确地为他人开演文义，讽诵以及思维和修习。’ 论中说：在这大乘佛法中，有十种法行。一是书写，二是供养，三是施舍他人，四是如果他人诵读就专心谛听，五是自己披阅读诵，六是受持，七是正确地为他人开演经文的意义，八是讽诵，九是思惟，十是修习。这十种法行，能获得多少福报呢？颂文说： ‘修行这十种法行的人，获得的福德聚集是无量的。’ 论中说：修行像这样的十种法行，所获得的福德聚集，其数量是无边无际的。为什么只在大乘经典等中说修行法行能获得最大的果报，而在声闻乘中却不这样说呢？颂文说： ‘因为殊胜的缘故，因为无尽的缘故，由于摄受他人而不停息。’ 论中说：在这大乘佛法中修行各种法行，由于两种缘故能获得最大的果报。一是由于最殊胜的缘故，二是因为无有穷尽的缘故。由于能够摄受利益其他的有情众生，所以说大乘佛法是最殊胜的。由于即使证得了无余涅槃（nirvana，佛教术语，指完全的寂灭状态），利益他人的事业却恒常不会停息，所以说大乘佛法是无有穷尽的。像这样已经说完了作意正行，那么随法正行（anudhamma-patipada，佛教术语，指随顺佛法的修行）的相状又是怎样的呢？颂文说： ‘随法行有两种，就是没有散乱，没有颠倒和转变，各位菩萨（bodhisattva，佛教术语，指立志成佛的修行者）应当知晓。’ 论中说：随法正行大致有两种。一是没有散乱的转变，二是没有颠倒的转变。菩萨对此应当正确地了解。这里面六种散乱没有了，就叫做没有散乱。六种散乱是：一是自性散乱，二是外散乱，三是内散乱，四是相散乱，五是粗重散乱，六是作意散乱。这六种相状应当如何了解呢？颂文说： ‘出定后心识向外境流散，贪恋禅定的滋味，沉没、掉举、矫饰，我执、心识下劣，各位智者应当知晓。’ 论中说：这……
English
English version: The treatise says: It should be known that such right effort of mind is embraced by the ten practices of Dharma. What are the ten practices of Dharma? The verse says: 'They are writing, making offerings, giving to others for listening, reading, and reciting, receiving and upholding, correctly expounding the meaning for others, chanting, and contemplating and cultivating.' The treatise says: In this Mahayana (Mahāyāna, 'Great Vehicle' Buddhism) there are ten practices of Dharma. First, writing; second, making offerings; third, giving to others; fourth, if others recite, listening attentively; fifth, personally reading; sixth, receiving and upholding; seventh, correctly expounding the meaning of the text for others; eighth, chanting; ninth, contemplating; tenth, cultivating practice. How much merit do these ten practices of Dharma obtain? The verse says: 'Those who practice the ten practices of Dharma obtain a measureless accumulation of merit.' The treatise says: Cultivating these ten practices of Dharma, the accumulation of merit obtained is immeasurable. Why is it only in the Mahayana sutras (sutra, a type of scripture in Buddhism) and so on that it is said that cultivating the practices of Dharma obtains the greatest fruit, while it is not said so in the Sravakayana (Śrāvakayāna, 'Vehicle of the Hearers', a term for early Buddhism)? The verse says: 'Because of superiority, because of being endless, due to embracing others without ceasing.' The treatise says: In this Mahayana, cultivating the various practices of Dharma, one obtains the greatest fruit due to two reasons. First, because of being most superior; second, because of being endless. Because of being able to embrace and benefit other sentient beings, therefore Mahayana is said to be the most superior. Because even though one attains Nirvana (nirvana, a concept in Buddhism referring to the cessation of suffering) without remainder, the work of benefiting others never ceases, therefore Mahayana is said to be endless. Having thus spoken of right effort of mind, what is the aspect of right practice in accordance with the Dharma (anudhamma-patipada, practice in accordance with the Dharma)? The verse says: 'Practice in accordance with the Dharma has two kinds, namely, without distraction, without inverted transformation, bodhisattvas (bodhisattva, a person who is on the path towards Buddhahood) should know.' The treatise says: Right practice in accordance with the Dharma has roughly two kinds. First, transformation without distraction; second, transformation without inversion. Bodhisattvas should correctly understand this. Here, because the six kinds of distraction are absent, it is called without distraction. The six kinds of distraction are: first, distraction by nature; second, external distraction; third, internal distraction; fourth, distraction by characteristics; fifth, distraction by coarseness; sixth, distraction by effort of mind. How should these six aspects be understood? The verse says: 'After emerging from samadhi (samadhi, a state of meditative consciousness), the mind flows towards external objects, craving the taste of samadhi, sinking, agitation, pretense, ego-grasping, inferior mind, wise ones should know.' The treatise says: This... --------------------------------------------------------------------------------
Chinese
中出定由五识身。当知即是自性散乱。于境流者。驰散外缘即外散乱。味沉掉者。味着等持惛沉掉举即内散乱。矫示者。即相散乱。矫现相已修定加行故。我执者。即粗重散乱。由粗重力我慢现行故。心下劣者。即作意散乱。依下劣乘起作意故。菩萨于此六散乱相。应遍了知当速除灭。如是已说无散乱转变。无颠倒转变云何应知。颂曰。 智见于文义 作意及不动 二相染净客 无怖高无倒 论曰。依十事中如实智见。应知建立十无倒名。此中云何于文无倒。颂曰。 知但由相应 串习或翻此 有义及非有 是于文无倒 论曰。若于诸文能无间断次第宣唱说名相应。共许此名唯目此事。展转忆念名为串习。但由此二成有义文。与此相违文成无义。如实知见此二文者。应知是名于文无倒。于义无倒其相云何。颂曰。 似二性显现 如现实非有 知离有非有 是于义无倒 论曰。似二性显现者。谓似所取能取性现。乱识似彼行相生故。如现实非有者。谓如所显现实不如是有。离有者。谓此义所取能取性非有故。离非有者。谓彼乱识现似有故。如实知见此中义者。应知是名于义无倒。于作意无倒者。颂曰。 于作意无倒 知彼言熏习 言作意彼依 现似二因故 论曰。所取能取言所熏习名言作意。即此作意是所能取分别所依。是能现似二取因故。由此作意是戏论想之所熏习名言作意。如实知见此作意者。应知是于作意无倒。于不动无倒者。颂曰。 于不动无倒 谓知义非有 非无如幻等 有无不动故 论曰。前说诸义离有非有。此如幻等非有无故。谓如幻作诸象马等。彼非实有。象马等性亦非全无。乱识似彼诸象马等而显现故如是诸义无如现似所取能取。定实有性亦非全无。乱识似彼所取能取而显现故。等声显示阳焰梦境及水月等。如应当知。以能谛观义如幻等。于有无品心不动散。如实知见此不动者。应知是于不动无倒。于二相无倒者。谓于自相及共相中俱无颠倒。于自相无倒者。颂曰。 于自相无倒 知一切唯名 离一切分别 依胜义自相 论曰。如实知见一切眼色乃至意法皆唯有名。即能对治一切分别。应知是于自相无倒。此依胜义自相而说。若依世俗非但有名。可取种种差别相故。于共相无倒者。颂曰。 以离真法界 无别有一法 故通达此者 于共相无倒 论曰。以无一法离法无我者故。真法界诸法共相摄。如实知见此共相者。应知是于共相无倒。于染净无倒者。颂曰。 知颠倒作意 未灭及 论中说，由所取（grāhya，被认知的事物）和能取（grāhaka，能认知的主体）的言语所熏习而产生的名言作意（saṃjñā-manaskāra，概念性的心理活动），这种作意是所取和能取分别的所依（āśraya，基础），因为它是显现类似二取（dvaya-grāha，二元对立的认知）的原因。因此，这种作意是被戏论想（prapañca-saṃjñā，虚妄分别）所熏习的名言作意。如实知见这种作意的人，应当知道他对作意没有颠倒。对于不动（aniñjya，不动的状态）没有颠倒的人，颂文说： ‘于不动无倒，谓知义非有，非无如幻等，有无不动故。’ 论中说，前面已经说过诸义（artha，事物）既不是有（asti，存在），也不是非有（nāsti，不存在），这就像幻术等一样，既不是有也不是无。比如幻术师变出各种象马等，那些象马等并非真实存在，但象马等的形象也并非完全没有，因为错乱的意识会显现出类似那些象马等的形象。同样，诸义虽然没有像显现的所取和能取那样具有确定的真实自性，但也并非完全没有，因为错乱的意识会显现出类似所取和能取。‘等’字表示阳焰（marīci，海市蜃楼）、梦境（svapna）以及水月（udaka-candra，水中月亮）等，应当如理了知。因为能够如实观察到诸义如幻术等，所以对于有和无的范畴，心不会动摇散乱。如实知见这种不动的人，应当知道他对不动没有颠倒。对于二相（dvaya-lakṣaṇa，两种相）没有颠倒的人，是指对于自相（sva-lakṣaṇa，自体相）和共相（sāmānya-lakṣaṇa，共相）都没有颠倒。对于自相没有颠倒的人，颂文说： ‘于自相无倒，知一切唯名，离一切分别，依胜义自相。’ 论中说，如实知见一切眼色（cakṣur-rūpa，眼和色）、乃至意法（mano-dharma，意和法）都仅仅是名（nāma，名称），这就能对治一切分别（vikalpa，分别念）。应当知道这是对于自相没有颠倒。这是依据胜义自相（paramārtha-sva-lakṣaṇa，胜义谛的自体相）而说的。如果依据世俗（saṃvṛti，世俗谛），则不仅仅是名，因为可以取到种种差别相（viśeṣa-lakṣaṇa，特殊相）。对于共相没有颠倒的人，颂文说： ‘以离真法界，无别有一法，故通达此者，于共相无倒。’ 论中说，因为没有一法（dharma，事物）可以离开法无我（dharma-nairātmya，诸法无我），所以真法界（bhūta-dharmadhātu，真实的法界）涵盖了诸法的共相。如实知见这种共相的人，应当知道他对共相没有颠倒。对于染净（saṃkleśa-vyavadāna，染污和清净）没有颠倒的人，颂文说： ‘知颠倒作意，未灭及