English
English version: Regarding the objects of perception, there is no differentiation. Whether it is a person or a dharma, it is empty because of being free from characteristics. What is meant by 'emptiness' is the eighteen kinds of emptiness. The emptiness of the eye, etc., is called internal emptiness; the emptiness of form, etc., is called external emptiness; the equality of the eye, etc., and form, etc., through wisdom and observation is called internal-external emptiness. The various parts of the Vaipulya (extensive) sutras and the characteristics of the vessel-world are each observed, and each is empty; this is called great emptiness. Regarding all discriminations, being free from the nature of grasping and rejecting is called emptiness. This emptiness of emptiness is called emptiness of emptiness. Observing the ultimate truth (Paramārtha-satya) as unattainable is called ultimate emptiness. Regarding acts of giving, etc., all conditioned dharmas (saṃskṛta) are equal; this is called conditioned emptiness. All unconditioned dharmas (asaṃskṛta) have no characteristics of arising or enlightenment; this is called unconditioned emptiness. Within empty dharmas, there is not a single dharma that can actually be transformed, scattered without gathering; this is called scattered emptiness. All those dharmas have no boundaries; this is called unbounded emptiness. Within all dharmas, there is ultimately not a single dharma that is not empty; this is called ultimate emptiness. The self-nature of the aggregates, etc., is such that there is no arising, being free from the characteristics of self-grasping and rejection; this is called self-nature emptiness. All those dharmas are empty without differentiation; this is called emptiness of all dharmas. Within the aggregate of self, grasping and rejecting are unattainable; this is called unattainable emptiness. This unattainability is because the characteristics of form, etc., are unattainable; there are only the natures of various karmas; this is called signless emptiness. Whether it is a person or a dharma, its self-nature is empty; this is called self-nature emptiness. Regarding all natures, being free from the nature of grasping and rejecting is called no-nature emptiness. What is meant by no-nature is that there is no separate nature apart from the aggregates, etc. If, apart from the aggregates, etc., one discriminates emptiness arising from self-nature, this is attachment to the characteristic of obstruction, which is called emptiness of no-nature self-nature. If such discrimination reaches its end, one can be liberated from the bonds of form, etc., no longer discriminating existence or non-existence, being free from grasping and rejecting the aggregates, etc.; this is the one characteristic. And the nature of that one characteristic is not two. Because of this, one can abide in one object within the Pāramitā (perfection, going to the other shore). The principle of self-nature emptiness is free from the characteristics of conceptual proliferation; this is the true contemplation of no-self (Anātman). What is meant by the factors of enlightenment are the thirty-seven factors of enlightenment. These include the four foundations of mindfulness up to the eightfold noble path. The four foundations of mindfulness are body, feeling, mind, and dharma. Among these, mindfulness of the body means observing the body without various accumulations, without attachment, and being free from characteristics such as grasping and rejecting. --------------------------------------------------------------------------------
Chinese
是名身念处。彼受念处心念处法念处亦如是观。又复即此法念处中。若于内外中间而分别者别有三种。谓精进定正念此。三相应即能观察诸菩萨最胜菩提心及施等善行。于一切法中得无我相应。此念最胜。如是略说名四念处。所余诸法亦如是知。 四正断者。谓是所对治非菩提分。即已生令断未生令不生。此名勤断二不善非所对治。是菩提分未生令生已生令增长。此名勤修二善。如是略说名四正断。 四神足者。谓欲精进三摩地慧。如是相应行增上所得果。以其所得而观欲等所缘。谓四种三摩地。而彼身心离诸所依住离贪想。依止寂灭无所作行。如是略说名四神足。 五根五力者。即了知一切相果。谓信精进念定慧等增上相应根力。如是略说名五根五力。 复次此中如是等所修即二觉了分。谓暖顶位。暖位修四念处。顶位修四正断。又复有二胜觉了分谓忍世第一法。忍位修四神足。世第一位修五根五力。彼如是等无所作行。最上真实。信等根力为见道缘行相。应知彼见道所修谓七觉支。 七觉支者即念觉支乃至舍觉支。此中念觉支者。谓利众生证菩提愿。现前正念无忘失相。择法觉支者。谓于我法自性决择为相。喜觉支者。谓自所修道得无漏因生喜乐故轻安觉支者。谓如其所证真实法 现代汉语译本： 这就是所谓的‘身念处’（Kāya-smṛtyupasthāna，对身体的觉察）。对于‘受念处’（Vedanā-smṛtyupasthāna，对感受的觉察）、‘心念处’（Citta-smṛtyupasthāna，对心的觉察）和‘法念处’（Dharma-smṛtyupasthāna，对法的觉察），也应如此观察。此外，就在这‘法念处’中，如果对内外中间进行分别，则另有三种，即精进、禅定、正念。这三者相应，就能观察诸菩萨最殊胜的菩提心以及布施等善行，于一切法中获得与无我相应的智慧。这种念是最殊胜的。像这样简略地说，就叫做‘四念处’。其余诸法也应如此理解。 所谓的‘四正断’（Cattāri samyakprahāṇāni，四种正勤），是指所要对治的、非菩提分的法，即对于已经生起的（恶法），令其断除；对于尚未生起的（恶法），令其不生。这叫做‘勤断’二不善法。对于非所对治的、是菩提分的法，对于尚未生起的（善法），令其生起；对于已经生起的（善法），令其增长。这叫做‘勤修’二善法。像这样简略地说，就叫做‘四正断’。 所谓的‘四神足’（Catvāra ṛddhipādāḥ，四种成就神通的根本），是指欲、精进、三摩地、慧。像这样相应地修行，增上所得的果，以其所得而观察欲等所缘，即四种三摩地。而彼身心远离诸所依，安住于远离贪欲的念想，依止寂灭，行无所作。像这样简略地说，就叫做‘四神足’。 所谓的‘五根’（Pañca indriyāṇi）和‘五力’（Pañca balāni），即了知一切相和果。是指信、精进、念、定、慧等增上相应的根和力。像这样简略地说，就叫做‘五根’和‘五力’。 再次，此中像这样所修的，即二觉了分，即暖位和顶位。暖位修四念处，顶位修四正断。又复有二胜觉了分，即忍位和世第一法位。忍位修四神足，世第一位修五根五力。他们像这样行无所作，是最上真实的。信等根力是见道的因缘和行相，应当知道。那见道所修的，就是七觉支。 所谓的‘七觉支’（Sapta bodhyaṅgāni），即念觉支乃至舍觉支。此中，‘念觉支’（Smṛti-sambodhyanga）是指为了利益众生、证得菩提的愿望，现前保持正念，没有忘失的相状。‘择法觉支’（Dharma-vicaya-sambodhyanga）是指对于我法自性的决择为相。‘喜觉支’（Prīti-sambodhyanga）是指因为自己所修的道，得到无漏的因，生起喜乐的缘故。‘轻安觉支’（Praśrabdhi-sambodhyanga）是指如其所证的真实法。
English
English version: This is called ‘Kāya-smṛtyupasthāna’ (mindfulness of the body). The same observation should be applied to ‘Vedanā-smṛtyupasthāna’ (mindfulness of feelings), ‘Citta-smṛtyupasthāna’ (mindfulness of mind), and ‘Dharma-smṛtyupasthāna’ (mindfulness of phenomena). Furthermore, within this ‘Dharma-smṛtyupasthāna’, if one distinguishes between internal, external, and intermediate, there are three more, namely diligence, concentration, and mindfulness. When these three are in harmony, one can observe the most excellent Bodhicitta (mind of enlightenment) of the Bodhisattvas and good deeds such as giving, and attain correspondence with non-self in all dharmas. This mindfulness is the most excellent. Briefly speaking, this is called the ‘Four Foundations of Mindfulness’ (Cattāro satipaṭṭhānā). Other dharmas should also be understood in the same way. The ‘Four Right Exertions’ (Cattāri samyakprahāṇāni) refer to what is to be counteracted, which are not factors of enlightenment. That is, for what has already arisen (unwholesome dharmas), cause them to be abandoned; for what has not yet arisen (unwholesome dharmas), cause them not to arise. This is called ‘diligent abandonment’ of two unwholesome dharmas. For what is not to be counteracted, which are factors of enlightenment, for what has not yet arisen (wholesome dharmas), cause them to arise; for what has already arisen (wholesome dharmas), cause them to increase. This is called ‘diligent cultivation’ of two wholesome dharmas. Briefly speaking, this is called the ‘Four Right Exertions’. The ‘Four Bases of Supernormal Powers’ (Catvāra ṛddhipādāḥ) refer to desire, diligence, samādhi (concentration), and wisdom. By practicing in accordance with these, the resulting fruit is enhanced. With what is attained, one observes the objects of desire, etc., which are the four types of samādhi. And their body and mind are separated from all dependencies, dwelling in thoughts of detachment from greed, relying on quiescence, and acting without action. Briefly speaking, this is called the ‘Four Bases of Supernormal Powers’. The ‘Five Roots’ (Pañca indriyāṇi) and ‘Five Powers’ (Pañca balāni) are the understanding of all characteristics and results. They refer to the roots and powers of faith, diligence, mindfulness, concentration, and wisdom, etc., which are enhanced and in harmony. Briefly speaking, this is called the ‘Five Roots’ and ‘Five Powers’. Furthermore, what is cultivated here are the two stages of realization, namely the stage of warmth and the stage of the peak. In the stage of warmth, one cultivates the Four Foundations of Mindfulness; in the stage of the peak, one cultivates the Four Right Exertions. There are also two superior stages of realization, namely the stage of forbearance and the stage of the highest mundane dharma. In the stage of forbearance, one cultivates the Four Bases of Supernormal Powers; in the stage of the highest mundane dharma, one cultivates the Five Roots and Five Powers. They act without action in this way, which is the most supreme truth. The roots and powers of faith, etc., are the causes and conditions for the path of seeing. It should be known that what is cultivated in the path of seeing is the Seven Factors of Enlightenment. The ‘Seven Factors of Enlightenment’ (Sapta bodhyaṅgāni) are the mindfulness factor of enlightenment up to the equanimity factor of enlightenment. Among these, the ‘Mindfulness Factor of Enlightenment’ (Smṛti-sambodhyanga) refers to the aspiration to benefit sentient beings and attain enlightenment, maintaining right mindfulness in the present moment, without forgetting. The ‘Discrimination of Dharma Factor of Enlightenment’ (Dharma-vicaya-sambodhyanga) refers to the characteristic of discerning the nature of self and dharma. The ‘Joy Factor of Enlightenment’ (Prīti-sambodhyanga) refers to the joy and happiness arising from the unconditioned cause obtained through one's own cultivation of the path. The ‘Tranquility Factor of Enlightenment’ (Praśrabdhi-sambodhyanga) refers to the true dharma as it is realized. --------------------------------------------------------------------------------
Chinese
性。非菩提分种子而舍离故。身业心业得轻安故。定觉支者。谓四无量及菩提愿。入真如智纯一境相。精进觉支者。谓虽观寂静胜上功德门而不味着。进修诸行复无懈息。舍觉支者。谓念利众生如应调伏。随其所行。波罗蜜多等诸功德法。平等分别观无来去。住平等故。如是略说名七觉支。即如是等七觉支行名正智分。彼能对治烦恼障及所知障行相。应知修道所修即八正道。 八正道者。谓正见乃至正定。此中正见者。谓了一切法无我相。住于平等苦等颠倒。彼之二分是微妙相胜慧所观。正思惟者。谓起思惟不断所作因如愿而证果。正语者。谓诸语言离妄分别如实而说。正业者。谓诸所作而无颠倒。不害众生救拔众生等。离妄而修。正命者。谓于净命离诸邪妄。自行所修自行而证。正勤者。谓虽至最上地而亦增进。身无疲倦心生勇悍。正念者。谓念处等如实而观。慈心庄严自愿方便。于一切法无所忘失。正定者。谓身等业而常依止最胜功德。安住无分别智。即诸静虑相平等相应。如是等略说名三十七菩提分法。随应行相总略摄故。 集大乘相论卷上 大正藏第 32 册 No. 1637 集大乘相论 集大乘相论卷下 觉吉祥智菩萨造 西天译经三藏传法大师赐紫沙门臣施护奉 现代汉语译本：性，因为舍离了菩提分种子。由于身业和心业得到轻安，定觉支指的是四无量心（慈、悲、喜、舍）以及菩提愿。进入真如智慧的纯一境相。精进觉支指的是，虽然观察寂静殊胜的功德之门，但不执着于此，精进修习各种行为而没有懈怠。舍觉支指的是，念及利益众生，如应调伏，随着他们所行，对波罗蜜多等各种功德法，平等分别观察，没有来去，安住于平等。像这样简略地说，叫做七觉支。像这样等等的七觉支行叫做正智分。它能够对治烦恼障和所知障的行相。应该知道修道所修的就是八正道。 八正道指的是正见乃至正定。这里面，正见指的是了解一切法没有我相，安住于平等，对于苦等等的颠倒，那两部分是微妙相胜慧所观察的。正思惟指的是，发起思惟，不断所作的因，如愿而证果。正语指的是，各种语言离开虚妄分别，如实而说。正业指的是，各种所作而没有颠倒，不伤害众生，救拔众生等等，离开虚妄而修。正命指的是，对于清净的生命，离开各种邪妄，自己实行所修的，自己实行而证得。正勤指的是，即使到达最上的地位，也仍然增进，身体没有疲倦，心中生出勇悍。正念指的是，念处等等如实地观察，用慈心庄严，用自愿方便，对于一切法没有忘失。正定指的是，身体等等的业常常依靠最殊胜的功德，安住于无分别智，就是各种静虑的相平等相应。像这样等等简略地说，叫做三十七菩提分法。随着相应的行相，总括简略地摄取。 《集大乘相论》卷上 大正藏第 32 册 No. 1637 《集大乘相论》 《集大乘相论》卷下 觉吉祥智菩萨造 西天译经三藏传法大师赐紫沙门臣施护奉