Chinese
大正藏第 31 册 No. 1607 六门教授习定论 No. 1607 六门教授习定论一卷 无著菩萨本世亲菩萨释 三藏法师义净奉 制译 今欲利益一切有情令习世定及出世定速能舍离诸烦恼故。述此方便。颂曰。 求脱者积集 于住勤修习 得三圆满已 有依修定人 释曰。此初一颂总标六门。言求脱者。谓是求解脱人。积集者。谓能积集胜行资粮。于住勤修习者。于所缘处令心善住。名之为定。由不散乱不动摇故。问云何修习。谓得三圆满已有依修定人。圆满有三。一师资圆满。二所缘圆满。三作意圆满。有依谓是三定。一有寻有伺定。二无寻唯伺定。三无寻无伺定。修定人者。谓能修习奢摩他毗钵舍那。若人能于解脱起愿乐心。复曾积集解脱资粮心依于定有师资等三而为依止有依修习。由习定故能获世间诸福及以殊胜圆满之果先作如是安立次第。故名总标。颂曰。 于三乘乐脱 名求解脱人 二种障全除 斯名为解脱 应知执受识 是二障体性 惑种一切种 由能缚二人 已除烦恼障 习气未蠲除 此谓声闻乘 余唯佛能断 若彼惑虽无 作仪如有惑 是习气前生 若除便异此 释曰。此之四颂 现代汉语译本 大正藏第 31 册 No. 1607 六门教授习定论 No. 1607 六门教授习定论一卷 无著菩萨本（Asanga），世亲菩萨释（Vasubandhu） 三藏法师义净（Yijing）奉 制译 今欲利益一切有情，令习世间禅定及出世间禅定，速能舍离诸烦恼故。述此方便。颂曰： ‘求脱者积集，于住勤修习，得三圆满已，有依修定人。’ 释曰：此初一颂总标六门。言‘求脱者’，谓是求解脱人。‘积集者’，谓能积集胜行资粮。‘于住勤修习者’，于所缘处令心善住，名之为定。由不散乱不动摇故。问：云何修习？谓‘得三圆满已有依修定人’。圆满有三：一、师资圆满，二、所缘圆满，三、作意圆满。‘有依’谓是三定：一、有寻有伺定，二、无寻唯伺定，三、无寻无伺定。‘修定人者’，谓能修习奢摩他（Samatha，止）毗钵舍那（Vipassanā，观）。若人能于解脱起愿乐心，复曾积集解脱资粮，心依于定，有师资等三而为依止，有依修习。由习定故，能获世间诸福及以殊胜圆满之果，先作如是安立次第。故名总标。颂曰： ‘于三乘乐脱，名求解脱人，二种障全除，斯名为解脱，应知执受识，是二障体性，惑种一切种，由能缚二人，已除烦恼障，习气未蠲除，此谓声闻乘，余唯佛能断，若彼惑虽无，作仪如有惑，是习气前生，若除便异此。’ 释曰：此之四颂
English
English version Tripitaka Volume 31 No. 1607 The Treatise on the Practice of Samadhi through the Six Doors No. 1607 The Treatise on the Practice of Samadhi through the Six Doors, one volume By Bodhisattva Asanga (无著菩萨), explained by Bodhisattva Vasubandhu (世亲菩萨) Translated by the Tripitaka Master Yijing (义净), under Imperial Decree Now, intending to benefit all sentient beings, enabling them to quickly abandon all afflictions by practicing worldly and supramundane samadhi, this method is described. The verse says: 'Those seeking liberation accumulate, diligently cultivate abiding, having attained the three perfections, are those who rely on and cultivate samadhi.' Explanation: This initial verse generally outlines the six doors. 'Those seeking liberation' refers to those who seek liberation. 'Accumulate' refers to the ability to accumulate superior practices and resources. 'Diligently cultivate abiding' means to settle the mind well on the object of focus, which is called samadhi, because it is free from distraction and unsteadiness. Question: How does one cultivate? It is said, 'having attained the three perfections, are those who rely on and cultivate samadhi.' There are three perfections: first, the perfection of teacher and resources; second, the perfection of the object of focus; and third, the perfection of intention. 'Relying on' refers to the three samadhis: first, samadhi with investigation and analysis; second, samadhi without investigation but with analysis; and third, samadhi without investigation and without analysis. 'Those who cultivate samadhi' refers to those who can cultivate Samatha (奢摩他, calming) and Vipassanā (毗钵舍那, insight). If a person can generate a desire for liberation, and has accumulated resources for liberation, and the mind relies on samadhi, and relies on the three perfections of teacher and resources, then they cultivate with reliance. Through the practice of samadhi, one can obtain worldly blessings and excellent, perfect results, first establishing such an order. Therefore, it is called a general outline. The verse says: 'Those who delight in liberation in the three vehicles are called seekers of liberation; the complete removal of the two kinds of obstacles is called liberation; know that the appropriating consciousness is the nature of the two obstacles; the seeds of delusion, of all kinds, are what bind these two; having removed the obstacle of afflictions, the habitual tendencies are not yet eliminated; this is called the Sravaka Vehicle; the rest can only be severed by the Buddha; if those delusions are absent, but the behavior is as if there were delusions, these are habitual tendencies from previous lives; if removed, it will be different from this.' Explanation: These four verses --------------------------------------------------------------------------------
Chinese
释求解脱者。谓于声闻乘等有差别故。于三乘中心乐解脱。名求解脱。云何解脱。二种障全除。斯名为解脱。何者是二障。除之名脱。应知执受识是二障体性。识者即是阿赖耶识。执受者是依止义。谓是烦恼所知二障体性。此复云何。惑种即是烦恼障自性。一切种即是所知障自性。又一切种者。即是二障种子能缚二人。烦恼障种子能缚声闻。一切种子能缚菩萨。由与声闻菩萨为系缚故。云何此二解脱差别。谓声闻人。习气未除。断烦恼障而证解脱唯佛世尊能总除故。云何习气。彼惑虽无所作形仪如有惑者是名习气。此中应言。若惑虽无令彼作相如有惑者。此言作仪如有惑者。即是于因说果名故。彼谓声闻独觉未知。此是谁之习气。谓是前生所有串习之事。尚有余气。今虽惑尽所为相状似染形仪。名为习气。若能除断与此不同。应云若彼习皆无不作仪如惑。颂曰。 种植诸善根 无疑除热恼 于法流清净 是名为积集 能持乐听法 善除其二见 但闻心喜足 是四事应知 释曰。此之二颂释积集义。如经中说。此人先应修习多闻复听正法。诸见热恼已正蠲除。心之盖缠能正降伏。依此文义故说初颂。云何积集所有善根。谓能持正法故。以此为先。令其信等善法增故。云何无疑。谓乐听法故。由 现代汉语译本：解释什么是‘求解脱者’。这是因为在声闻乘等之中存在差别。对于三乘（声闻乘、缘觉乘、菩萨乘）中心怀欣乐于解脱的人，称为‘求解脱’。什么是解脱呢？两种障碍完全去除，这便称为解脱。哪两种障碍呢？去除它们便称为解脱。应当知道执受识是这两种障碍的体性。识，指的就是阿赖耶识（Ālaya-vijñāna）。执受，是依止的意思，指的是烦恼障和所知障的体性。这又是什么意思呢？惑的种子就是烦恼障的自性，一切种子就是所知障的自性。而且，这‘一切种子’，就是能束缚二种人的二障的种子。烦恼障的种子能束缚声闻（Śrāvaka），一切种子能束缚菩萨（Bodhisattva）。因为与声闻、菩萨形成系缚的缘故。这两种解脱有什么差别呢？声闻之人，习气（Vāsanā）未除，断除烦恼障而证得解脱，只有佛世尊才能完全去除习气。什么是习气呢？那些惑虽然已经没有作用，但表现出来的形态好像还有惑存在一样，这就叫做习气。这里应该说，如果惑虽然已经没有了，但使他表现出来的样子好像还有惑存在一样。这里说的‘作仪如有惑者’，就是以因说果。他们认为声闻和独觉（Pratyekabuddha）不知道，这是谁的习气呢？这是前生所有串习的事情，还留有余气。现在虽然惑已经断尽，但所作所为的相状，好像还有染污的形态，这就叫做习气。如果能够断除习气，就与此不同。应该说，如果那些习气都没有了，就不会表现出像有惑一样的行为。颂说： ‘种植诸善根，无疑除热恼，于法流清净，是名为积集，能持乐听法，善除其二见，但闻心喜足，是四事应知。’ 解释说：这两首偈颂解释了‘积集’的含义。如经中所说：‘此人先应修习多闻，复听正法，诸见热恼已正蠲除，心之盖缠能正降伏。’依据这段经文的意义，所以说了第一首偈颂。什么是积集所有的善根呢？就是能够保持正法。以此为先，使他的信心等善法增长。什么是不怀疑呢？就是乐于听法。由于...
English
English version: Explaining what is meant by a 'seeker of liberation'. This is because there are differences in the Śrāvakayāna (Vehicle of Hearers) and others. One who delights in liberation in their heart, among the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), is called a 'seeker of liberation'. What is liberation? The complete removal of two kinds of obstructions, this is called liberation. What are the two obstructions? Removing them is called liberation. It should be known that the ālaya-vijñāna (Ālaya-vijñāna, storehouse consciousness) is the nature of these two obstructions. 'Vijñāna' refers to the Ālaya-vijñāna. 'Grasping' (執受) means dependence, referring to the nature of the afflictive obstruction (kleśāvaraṇa) and the cognitive obstruction (jñeyāvaraṇa). What does this mean? The seeds of delusion are the nature of the afflictive obstruction, and all seeds are the nature of the cognitive obstruction. Moreover, these 'all seeds' are the seeds of the two obstructions that can bind two kinds of people. The seeds of the afflictive obstruction can bind the Śrāvaka (Śrāvaka, Hearer), and all seeds can bind the Bodhisattva (Bodhisattva). It is because of forming a bond with the Śrāvaka and Bodhisattva. What is the difference between these two kinds of liberation? For the Śrāvaka, the habitual tendencies (Vāsanā) are not removed; they attain liberation by cutting off the afflictive obstruction. Only the World-Honored Buddha can completely remove the habitual tendencies. What are habitual tendencies? Although those delusions no longer have any effect, the manifested behavior is as if the delusions still exist; this is called habitual tendencies. Here, it should be said that even if the delusions are gone, they cause him to act as if the delusions still exist. The phrase 'acting as if there are delusions' refers to stating the result based on the cause. They believe that the Śrāvaka and Pratyekabuddha (Pratyekabuddha, Solitary Realizer) do not know whose habitual tendencies these are. These are the residual effects of all the habitual actions of previous lives. Although the delusions are exhausted now, the actions and appearances are like those of someone still defiled; this is called habitual tendencies. If one can eliminate these habitual tendencies, it is different from this. It should be said that if those habitual tendencies are all gone, they will not act as if there are delusions. The verse says: ‘Planting all good roots, undoubtedly removing heat and vexation, in the pure stream of Dharma, this is called accumulation, able to uphold and delight in listening to the Dharma, well removing the two views, but hearing brings joy and satisfaction, these four things should be known.’ Explanation: These two verses explain the meaning of 'accumulation'. As it says in the sutra: 'This person should first cultivate extensive learning, and then listen to the true Dharma, the heat and vexation of all views are already properly eliminated, and the coverings and entanglements of the mind can be properly subdued.' Based on the meaning of this sutra passage, the first verse is spoken. What is the accumulation of all good roots? It is being able to uphold the true Dharma. Taking this as the first step, it causes his good qualities such as faith to increase. What is being without doubt? It is delighting in listening to the Dharma. Because... --------------------------------------------------------------------------------
Chinese
知法故已生未生所有疑惑悉能除灭。云何除热恼。谓除二见故。二见云何。一者欲令他识知见。二者自起高举见。谓作是念。如何令他得知。我是具德之人。是则名为令他识见。依此见故自欲高举。名自高见。此二能令心焦热故。名为热恼。云何法流清净。谓能除遣但闻法时心生喜足故。上之除字流入于此。于法流清净者。谓听法时心无散乱相续而流。心清净故盖缠止息。若听法无厌。更能进思勤修不息。方得名为法流清净。当知此据闻思修位。如次应知。 次有十六颂。释于住勤修习。初一总标余是别释。颂曰。 所缘及自体 差别并作意 心乱住资粮 修定出离果 言所缘者。有其三种。 外上及以内 此三所缘生 应知住有三 自体心无乱 释曰。言三种者。一外缘。二上缘。三内缘。外缘谓白骨等观所现影像。是初学境界。上缘谓未至定缘静等相。内缘谓从其意言所现之相为所缘境。自体谓是心无乱相。名之为住。心无乱者。于外等处三种缘时。随其所缘心无动乱。颂曰。 第一住相应 定心者能见 于境无移念 相续是明人 第二住相应 厌离心寂静 专意无移念 相续是明人 第三住相应 于前境凝住 定意无移念 相续是明人 现代汉语译本 因为了解佛法，所以能够消除已经产生和尚未产生的所有疑惑。如何消除热恼呢？就是消除两种错误的见解。哪两种见解呢？第一种是希望别人知道自己的见解，第二种是自己产生高傲自大的见解。例如，心里想着：‘要如何才能让别人知道我是一个具有德行的人呢？’ 这就叫做希望别人知道自己的见解。依靠这种见解，自己就想要抬高自己，这就叫做自高见。这两种见解能够使内心焦躁烦热，所以叫做热恼。如何才能使佛法之流清净呢？就是能够去除仅仅听闻佛法时内心就感到满足的心理。上面所说的‘除’字也包含在这里。对于佛法之流的清净，是指听闻佛法时内心没有散乱，能够持续不断地听闻。内心清净，各种烦恼和障碍就会停止。如果听闻佛法没有厌倦，并且能够进一步思考和勤奋修行而不停止，才能称得上是佛法之流清净。应当知道，这是根据闻、思、修三个阶段来说的，应当依次了解。 接下来有十六个颂，解释安住于勤奋修行。第一个颂是总体的概括，其余的是分别的解释。颂文说： ‘所缘及自体，差别并作意，心乱住资粮，修定出离果。’ 说到‘所缘’，有三种： ‘外上及以内，此三所缘生，应知住有三，自体心无乱。’ 解释说：所说的三种，一是外缘，二是上缘，三是内缘。外缘是指观白骨等所显现的影像，这是初学者的境界。上缘是指未至定（Upacāra-samādhi）所缘的寂静等相。内缘是指从意念所显现的相作为所缘境。自体是指内心没有散乱的状态，称之为‘住’。内心没有散乱，是指在外缘等三种所缘境时，随着所缘境内心没有动摇和散乱。颂文说： ‘第一住相应，定心者能见，于境无移念，相续是明人。第二住相应，厌离心寂静，专意无移念，相续是明人。第三住相应，于前境凝住，定意无移念，相续是明人。’