English
English version: It is because of abandoning the seeds of Bodhi-constituents. Because the physical and mental actions become light and peaceful, the mindfulness of tranquility (定觉支, dhyana-sambodhyanga) refers to the Four Immeasurables (四无量, catasra apramanani) and the Bodhi-vow. Entering the pure and unified state of True Suchness wisdom. The energy of tranquility (精进觉支, virya-sambodhyanga) refers to, although observing the gate of tranquil and supreme merits, not being attached to it, diligently cultivating various practices without懈怠 (xie dai, relaxation). The equanimity of tranquility (舍觉支, upeksa-sambodhyanga) refers to, being mindful of benefiting sentient beings, taming and subduing them as appropriate, following their actions, equally and distinctly observing the Paramitas (波罗蜜多, paramita) and other meritorious dharmas, without coming or going, abiding in equanimity. Briefly speaking like this, it is called the Seven Factors of Enlightenment. Such practices of the Seven Factors of Enlightenment are called the 'Division of Right Knowledge'. It can counteract the characteristics of the afflictive obscurations (烦恼障, klesavarana) and the cognitive obscurations (所知障, jneyavarana). It should be known that what is cultivated in the path of cultivation is the Eightfold Noble Path. The Eightfold Noble Path refers to Right View (正见, samyag-drsti) up to Right Concentration (正定, samyak-samadhi). Among these, Right View refers to understanding that all dharmas are without self (无我相, anatma-laksana), abiding in equanimity, and the two aspects of suffering and other inversions are observed by subtle and supreme wisdom. Right Thought (正思惟, samyak-samkalpa) refers to arising thoughts, not ceasing the causes of actions, and realizing the results as desired. Right Speech (正语, samyag-vac) refers to speaking truthfully, without false discriminations in all languages. Right Action (正业, samyak-karmanta) refers to all actions being without inversion, not harming sentient beings, rescuing sentient beings, etc., cultivating without falsehood. Right Livelihood (正命, samyag-ajiva) refers to, in a pure life, being free from all evils, practicing what is cultivated, and realizing it through one's own practice. Right Effort (正勤, samyag-vyayama) refers to, even reaching the highest level, still progressing, the body without fatigue, and courage arising in the mind. Right Mindfulness (正念, samyak-smrti) refers to observing the mindfulness, etc., as they truly are, adorning with loving-kindness, using voluntary means, and not forgetting anything about all dharmas. Right Concentration refers to the actions of the body, etc., constantly relying on the most supreme merits, abiding in non-discriminating wisdom, which is the state of equality corresponding to various meditations. Briefly speaking like this, it is called the Thirty-Seven Factors of Enlightenment. According to the corresponding characteristics of practice, it is generally and briefly summarized and included. Collected Mahayana Aspects Treatise, Volume 1 Taisho Tripitaka Volume 32 No. 1637 Collected Mahayana Aspects Treatise Collected Mahayana Aspects Treatise, Volume 2 Composed by Bodhisattva Juejixiangzhi (觉吉祥智, Juejixiangzhi) Translated by Shihu (施护, Shihu), a purple-robed Shramana and Master of the Tripitaka Translation in Western India -------------------------------------------------------------------------------- 诏译
Chinese
复次所言圣谛者。即四圣谛。谓苦集灭道。此中苦圣谛者。谓蕴等颠倒相背圣法为性。集圣谛者。谓如所说苦。由此无明行等烦恼业集为缘。与生等苦而为因性。灭圣谛者。谓于一切法如实无分别无生相为性。世间痴暗对治灭如所证。道圣谛者。谓趣向菩提慈心等法及法念处。总略摄故此诸圣谛于一切法平等所缘。如是略说名四圣谛。 所言静虑者。即四静虑。谓离生喜乐名初静虑。定生喜乐名第二静虑。离喜妙乐名第三静虑。舍念清净名第四静虑。如是等四皆寂止相。欲界等贪心不流动。是名静虑。然诸菩萨亦不味着诸静虑乐。毕竟不舍众生。圆满菩萨道法。成就无量行。如是略说名四静虑。 所言无量行者。即四无量行。谓慈悲喜舍。此四皆缘无量众生为境界故。此中慈无量行者。谓与一切众生毕竟利乐。所修诸行而悉离相。远离颠倒顺菩萨道。悲无量行者。谓不令众生而有一苦。此悲谓能对治恼害不起为性。喜无量行者。谓证一切法无我平等。所有施等诸善住菩提心。广为利乐一切众生。方便所行如所生喜为喜受相。舍无量行者。谓于三有分别平等起广大行拯救众生。于自所得三摩地乐而不味着。此能对治放逸过失心住实相。如应调伏世间一切执相等心已能安住静虑。于诸色想对治 现代汉语译本 奉旨翻译 再说所谓的圣谛，就是四圣谛，即苦、集、灭、道。其中苦圣谛，是指蕴等与颠倒之相违背，以圣法为体性。集圣谛，是指如前所说的苦，由无明、行等烦恼业聚集为缘，与生等苦作为因性。灭圣谛，是指对于一切法，如实地没有分别，以无生之相为体性。世间的愚痴黑暗被对治而灭除，正如所证悟的那样。道圣谛，是指趋向菩提的慈心等法以及法念处。总括来说，这些圣谛对于一切法都是平等所缘。像这样简略地说，就叫做四圣谛。 所谓静虑，就是四静虑。即离生喜乐名为初静虑，定生喜乐名为第二静虑，离喜妙乐名为第三静虑，舍念清净名为第四静虑。像这样等四种都是寂止之相，使欲界等的贪心不流动，这叫做静虑。然而诸位菩萨也不贪着于静虑之乐，毕竟不舍弃众生，圆满菩萨道法，成就无量行。像这样简略地说，就叫做四静虑。 所谓无量行，就是四无量行，即慈、悲、喜、舍。这四种都以无量众生为境界。其中慈无量行，是指给予一切众生究竟的利益和快乐，所修的各种行为都远离执着之相，远离颠倒，顺应菩萨道。悲无量行，是指不让众生有一丝痛苦。这种悲心能够对治恼害，不起恶念为体性。喜无量行，是指证悟一切法无我平等，所有布施等各种善行都安住于菩提心，广泛地为了利益和快乐一切众生，以方便之法所行，如所生之喜为喜受之相。舍无量行，是指对于三有（欲有、色有、无色有）分别平等地发起广大的行为来拯救众生，对于自己所得到的三摩地之乐而不贪着。这能够对治放逸的过失，使心安住于实相。像这样调伏世间一切执着相等的心之后，就能够安住于静虑，对于各种色想进行对治。
English
English version Imperial Edict Translation Furthermore, regarding what is called the 'Noble Truths' (Satya, 真谛), these are the Four Noble Truths: namely, suffering (Dukkha, 苦), its origin (Samudaya, 集), its cessation (Nirodha, 灭), and the path (Marga, 道). Among these, the Noble Truth of Suffering refers to the aggregates (Skandha, 蕴) etc., which are contrary to inverted perceptions, and whose nature is the sacred Dharma. The Noble Truth of Origin refers to the suffering mentioned earlier, which arises from the accumulation of afflictions and karma such as ignorance (Avidya, 无明) and actions (Samskara, 行), serving as the cause for suffering such as birth. The Noble Truth of Cessation refers to the absence of discrimination regarding all phenomena, whose nature is the absence of arising. The worldly ignorance and darkness are overcome and extinguished, just as it is realized. The Noble Truth of the Path refers to practices such as loving-kindness (Metta, 慈心) and mindfulness of the Dharma (Dharma-smrti, 法念处) that lead to Bodhi (菩提). In summary, these Noble Truths equally pertain to all phenomena. Briefly stated, these are called the Four Noble Truths. What is called 'meditative absorption' (Dhyana, 静虑) refers to the Four Dhyanas: namely, the joy and pleasure born of detachment is called the First Dhyana; the joy and pleasure born of concentration is called the Second Dhyana; the exquisite pleasure free from joy is called the Third Dhyana; and the purity of equanimity and mindfulness is called the Fourth Dhyana. These four are all characterized by tranquility, preventing the mind from being disturbed by desires of the desire realm (Kama-dhatu, 欲界) etc. This is called Dhyana. However, Bodhisattvas do not become attached to the pleasures of Dhyana, and ultimately do not abandon sentient beings, perfecting the Bodhisattva path and accomplishing immeasurable practices. Briefly stated, these are called the Four Dhyanas. What is called 'immeasurable conduct' (Apramana, 无量行) refers to the Four Immeasurables: namely, loving-kindness (Metta, 慈), compassion (Karuna, 悲), joy (Mudita, 喜), and equanimity (Upeksha, 舍). These four all take immeasurable sentient beings as their object. Among these, the immeasurable conduct of loving-kindness refers to bestowing ultimate benefit and happiness upon all sentient beings, with all practices cultivated being free from attachment, and being free from inversion, in accordance with the Bodhisattva path. The immeasurable conduct of compassion refers to not allowing sentient beings to experience even a single suffering. This compassion is characterized by the ability to counteract harm and prevent the arising of negative thoughts. The immeasurable conduct of joy refers to realizing the equality of all phenomena as selfless, with all acts of generosity (Dana, 施) etc., abiding in the Bodhi-mind (Bodhicitta, 菩提心), extensively benefiting and bringing happiness to all sentient beings, practicing with skillful means, and experiencing joy as the nature of joyful reception. The immeasurable conduct of equanimity refers to equally and impartially initiating vast actions to save sentient beings from the three realms of existence (Tri-dhatu, 三有: desire realm, form realm, formless realm), without being attached to the bliss of Samadhi (三摩地) that one has attained. This can counteract the fault of negligence, allowing the mind to abide in reality. Having subdued all attachments and perceptions of the world, one can abide in Dhyana, counteracting various perceptions of form. --------------------------------------------------------------------------------
Chinese
实法。复于无量法门得法平等。住法无我如理而证。所获一切平等乐法。是名自在最胜所得。如是略说名四无量行。 所言无色等至者。此有其四。谓空无边处乃至非想非非想处。此中空无边处等至者。谓离种种色对碍想。观无边空而为相应。舍诸有相心住一境。复次识无边处等至。无所有处等至。非想非非想处等至。此如是等皆寂静行如初相应。观无贪相而为所缘。余复观察无著无碍。如应最上无相出生。如是略说名四无色等至。 所言解脱者。即八解脱。谓内有色观外色解脱乃至灭受想解脱。此中初解脱者。谓内有色想离外色贪。是名内有色观外色解脱。复次如其行相内无色想离外色贪。是名内无色观外色解脱。复次于色等清净住无贪行。是名净解脱。复次空无边处解脱。识无边处解脱。无所有处解脱。非想非非想处解脱。如是四无色处解脱。皆如其行相住如实观。复次灭受想解脱行相。应知如是略说名八解脱。 所言三摩钵底先行者。谓欲住彼空无边处等诸三摩钵底。先当如应灭诸行相。住法自性平等寂静后当安住诸三摩钵底。此名先行。又复当知。此四无色等至及灭尽等至而诸菩萨于冒哩𠰒多位入师子游戏三摩地。现前而观。不为非三摩呬多心之所间断。亦复不为初静虑等之所间断。此灭 现代汉语译本： 真实的法。又在无量的法门中获得法的平等性。安住于法无我，如理如实地证悟。所获得的一切平等喜乐之法，这被称为自在最殊胜的所得。像这样简略地说，称为四无量行。 所说的无色等至，这里有四种。即空无边处，乃至非想非非想处。这其中，空无边处等至，是指远离种种色相的对碍之想，观无边无际的虚空而与之相应。舍弃各种有相，心安住于单一境界。其次是识无边处等至，无所有处等至，非想非非想处等至。这些都属于寂静之行，如最初的空无边处等至一样相应。观察无贪之相作为所缘境。进一步观察无执著、无障碍。如其所应，最殊胜的无相之境由此而生。像这样简略地说，称为四无色等至。 所说的解脱，即八解脱。即内有色观外色解脱，乃至灭受想解脱。这其中，最初的解脱是指，内心有色想，而能远离对外色的贪著，这称为内有色观外色解脱。其次，如其行相，内心没有色想，而能远离对外色的贪著，这称为内无色观外色解脱。再次，于色等清净之境安住，行无贪之行，这称为净解脱。再次，空无边处解脱，识无边处解脱，无所有处解脱，非想非非想处解脱。这四种无色处解脱，都如其行相安住，如实观察。再次，灭受想解脱的行相，应当知道。像这样简略地说，称为八解脱。 所说的三摩钵底先行，是指想要安住于空无边处等各种三摩钵底，首先应当如其所应地灭除各种行相，安住于法自性的平等寂静，然后才能安住于各种三摩钵底。这称为先行。又应当知道，这四种无色等至以及灭尽等至，菩萨在冒哩𠰒多（Maurita）位时，进入师子游戏三摩地，现前而观，不被非三摩呬多（asamāhita）之心所间断，也不被初静虑等所间断。这灭尽等至