English
English version: 'Thinking of neither thinking nor not thinking', is not 'no thinking'. Commentary: This is the fourth separate answer following the questions. Among them, the first answers 'how to abide', the second, starting from 'furthermore', answers 'how to cultivate', and the last, starting from 'Subhuti Bodhisattva should thus', answers 'subduing'. In the initial 'how to abide', there are four aspects: first, clarifying the vast mind; second, clarifying the first mind; third, clarifying the constant mind; and fourth, clarifying the non-inverted mind. This is the initial aspect, based on Vasubandhu's classification. According to Asanga's view, in the third 'the place where they cultivate and abide', there are eighteen differences. From the perspective of grounds, there are three: the initial sixteen are ordinary people in the stages of accumulation and application before the ground, cultivation is the ground of faith, the seventeenth, realizing the path, is the ten grounds, Bodhisattva practice is the pure mind ground, and the eighteenth, seeking the higher ground, is the Buddha ground. The sutra text 'I adorn the Buddha land' and following, if viewed from the perspective of abodes, there are six: first, the abode of gathering; second, the abode of purity of the Paramitas (Pāramitā) and so on. Among them, the initial two abodes are the initial two of the eighteen. The third, the abode of desire, is two of the eighteen, namely, the desire to obtain the Rupakaya (Rūpakāya) and Dharmakaya (Dharmakāya). The fourth, the abode of being free from obstacles, is the remaining twelve abodes. The fifth, the abode of pure mind, is the seventeenth, realizing the path. The sixth, the ultimate abode, is the eighteenth, seeking the higher Buddha ground. In total, there are eight abodes, but the latter two are inseparable from the former six, so they encompass all abodes, hence only abodes are mentioned, and there are six types. For example, in the initial two abodes, there are both vast and profound abodes, as specifically shown in the treatise, and the rest can be inferred by analogy. Among the six abodes, the initial four are the ground of faith, among which the initial two are the stage of accumulation, and the next two are the stage of application. However, Asanga's view differs from Vasubandhu's treatise, and the eighteen differences all answer the previous three questions. Therefore, the treatise says 'The sutra says that a Bodhisattva should generate such a mind', which shows the desires and wishes in how a Bodhisattva should abide. 'If a Bodhisattva transforms into the appearance of sentient beings, then they are not a Bodhisattva', which shows the corresponding Samāpatti (Samāpatti) in how one should cultivate. 'If a Bodhisattva gives rise to the appearance of sentient beings (Sattvasamjna), the appearance of persons (Pudgalasamjna), and the appearance of life-span (Jīvasamjna)', then they are not called a Bodhisattva, which shows the gathering and scattering in the mind that should be subdued. Vasubandhu uses the eighteen differences --------------------------------------------------------------------------------
Chinese
别中初二差别合答三问。不同无著一一皆答三问。捡论应知。此答云何住者谓如何安处其心而成发也。谓诸修行者欲证菩提作大利乐。要先发起大菩提心方兴正行。故经说言如竹破初节余节速能破。见道初除障余障速能除。若发菩提心一切功德自应圆满故发菩提心。经说譬如大海初有一滴。能为诸宝作所依处。最初发心亦复如是。五乘善法皆因此生。又如世界初始渐起即为荷负诸众生因。此心亦尔。能为五趣无量种类荷负依止。又如空界无不含容大菩提心亦复如是。遍空有为皆厌离故如空。菩提皆求证故尽空。众生皆深念故。此初发心虽为下劣一念福聚尚说难尽。况经多劫发心修行利乐功德。因何发心。一者见闻佛等功德神力。二者闻说菩萨藏教。三者见闻佛法将灭。念言法住能灭大苦。四者末劫多见众生痴无惭愧。悭嫉忧苦恶行放逸懈怠不信念。言浊世多起如是恶烦恼。时我当发心令余学我起菩提愿。由此便发大菩提心将欲发心先具十德起三妙观。十胜德者一亲近善友。谓情同道合虽远名近。若非同合者虽近不名善友也。故涅槃云。善知识者如法而说如说而行。谓自不杀生教他不杀生。乃至自不邪见教他不邪见等名如说而行也。又善知识者犹如初月至十五日渐圆胜故也。二供养诸佛。谓行十种供养。谓现前不现前等 现代汉语译本 关于‘别中初二差别合答三问’（区分初发心菩萨、中发心菩萨和上发心菩萨，并分别回答三个问题），‘不同无著一一皆答三问’（不同的无著菩萨分别回答这三个问题），这些内容应该在论典中查找得知。这里所说的‘此答云何住者’，是指如何安住其心才能成就发起菩提心。修行者想要证得菩提，成就广大利益和安乐，必须首先发起广大的菩提心，然后才能开始真正的修行。所以经中说，就像竹子破开第一个竹节，其余的竹节就能很快破开一样；见道时最初去除一个障碍，其余的障碍也能很快去除。如果发起了菩提心，一切功德自然圆满，所以要发起菩提心。经中说，譬如大海最初只有一滴水，却能成为各种珍宝的依托之处；最初的发心也是如此，五乘的善法都因此而生。又如世界最初逐渐形成，就成为承载一切众生的原因；菩提心也是这样，能够成为五道中无量种类众生的承载和依靠。又如虚空无所不包容，大菩提心也是如此，因为遍及虚空的有为法都令人厌离，所以说像虚空；菩提心是所有人都寻求证得的，所以说穷尽虚空；菩提心对众生都深切关怀，因此，这最初的发心，即使是下劣的一念福德，也说是难以穷尽的，更何况经过多劫发起菩提心修行利乐众生的功德呢？ 因何而发菩提心呢？有四种原因：一是见闻佛陀等功德和神力；二是听闻宣说菩萨藏的教法；三是见闻佛法将要灭亡，心想如果佛法住世就能灭除巨大的痛苦；四是末法时代多见众生愚痴无惭愧，悭吝嫉妒，忧愁痛苦，恶行放逸懈怠，不相信正法。心想浊世多起这样的恶烦恼，这时我应当发心，让其余的人学习我，发起菩提愿。因此就发起广大的菩提心。将要发起菩提心，首先要具备十种殊胜的品德，生起三种微妙的观想。十种殊胜的品德是：一是亲近善友，所谓情投意合，即使相隔遥远也像近在咫尺；如果不是情投意合，即使近在眼前也不能称为善友。所以《涅槃经》说，善知识能够如法宣说，如所说而行，也就是自己不杀生，教他人不杀生，乃至自己不邪见，教他人不邪见等，这叫做如所说而行。又善知识就像初一的月亮到十五的月亮，逐渐圆满殊胜。二是供养诸佛，也就是行持十种供养，包括现前供养和不现前供养等。
English
English version Regarding the 'Differentiation, Middle, and Initial Two, Combined Answers to Three Questions' (distinguishing between Bodhisattvas with initial, intermediate, and advanced Bodhicitta, and answering three questions respectively), and 'Different Asangas, Each Answering Three Questions' (different Asanga Bodhisattvas answering these three questions), one should consult the treatises to understand these. What is meant by 'How does this answer abide?' is how to settle one's mind to accomplish the arising of Bodhicitta. Practitioners who wish to attain Bodhi and achieve great benefit and happiness must first generate great Bodhicitta before engaging in proper practice. Therefore, the sutra says, 'Like breaking the first node of bamboo, the remaining nodes can be broken quickly; seeing the path and initially removing one obstacle, the remaining obstacles can be removed quickly.' If Bodhicitta is generated, all merits will naturally be perfected, so generate Bodhicitta. The sutra says, 'For example, the ocean initially has only one drop, yet it can become the support for all treasures; the initial arising of the mind is also like this, the virtuous practices of the Five Vehicles all arise from this.' Also, like the world initially gradually forming, it becomes the cause of bearing all sentient beings; this mind is also like this, capable of being the support and reliance for countless kinds of beings in the five realms. Also, like space that encompasses everything, great Bodhicitta is also like this, because all conditioned phenomena throughout space are repulsive, therefore it is said to be like space; Bodhi is what everyone seeks to attain, therefore it is said to exhaust space; Bodhicitta deeply cares for all sentient beings. Therefore, this initial arising of the mind, even if it is a single inferior thought of merit, is said to be inexhaustible, let alone the merit of practicing and benefiting sentient beings after generating Bodhicitta for many kalpas? What causes the arising of Bodhicitta? There are four reasons: First, seeing and hearing the merits and divine powers of the Buddhas, etc.; second, hearing the teachings of the Bodhisattva Pitaka; third, seeing and hearing that the Buddhadharma is about to perish, thinking that if the Dharma remains, it can eliminate great suffering; fourth, in the degenerate age, seeing many sentient beings who are ignorant, shameless, stingy, jealous, sorrowful, suffering, engaging in evil deeds, being lax and lazy, and not believing in the correct Dharma. Thinking that such evil afflictions often arise in the degenerate world, I should generate Bodhicitta and let others learn from me and generate the Bodhi aspiration. Therefore, one generates great Bodhicitta. Before generating Bodhicitta, one must first possess ten excellent qualities and generate three subtle contemplations. The ten excellent qualities are: First, associating with virtuous friends, which means being like-minded, so that even if far away, they seem near; if not like-minded, even if near, they cannot be called virtuous friends. Therefore, the Nirvana Sutra says, 'A virtuous friend can speak according to the Dharma and act according to what is said,' which means not killing oneself and teaching others not to kill, and even not holding wrong views oneself and teaching others not to hold wrong views, etc., this is called acting according to what is said. Also, a virtuous friend is like the moon from the first day to the fifteenth day, gradually becoming full and excellent. Second, making offerings to all Buddhas, which means practicing the ten kinds of offerings, including present and non-present offerings, etc. --------------------------------------------------------------------------------
Chinese
三修集善根。谓凡所为作共集善故。四者志求胜法。谓好作胜善好闻胜法。如是等五心常柔和。谓性不穬戾犹如良马。六遭苦能忍。谓为菩提不惮寒热等苦故。七慈悲淳厚谓济拔一切。八深心平等。谓怨亲无二好恶齐故。九信乐大乘。十求佛智慧。法华有五故彼云。又佛子心净柔软亦利根无量诸佛所而行深妙道。三妙观者一厌离有为。谓观生死恶趣无暇等众苦逼迫。自身之中五蕴四大能生恶业。九孔常流臭秽不净。三十六物之所集起。无量烦恼烧煮身心。如沫如泡念念迁谢。痴覆造业六趣轮回。谛审思惟深心厌舍。二求菩提。谓观佛果相好功德庄严。法身本净具戒等蕴力无畏无量胜法。成二妙智慈愍众生。开导愚迷令行正路。诸有情类遇皆除恼见是功德修集名希求。三念众生。谓观众生痴爱所惑受大剧苦。不信因果造恶业因。厌舍正道信受邪道。四流所流七漏所漏。虽畏众苦还为恶业。而常自行忧悲苦恼。爱别离苦见已还爱。怨憎会苦觉已弥怨。为欲起业生苦无厌求乐犯戒。怀忧纵逸作无间业。顽弊无惭谤毁大乘。痴执生慢。虽怀聪敏具断善根妄自贡高常无改悔。生八无暇匮法无修虽闻不持。翻习邪业得世妙果谓证涅槃。受彼乐终还生恶趣。见是等辈深心悲愍。次应发心如是发愿。愿我决定当证无上正等菩提能作有情 现代汉语译本 三、修集善根。即指一切所作所为都共同积累善根。 四、立志追求殊胜之法。即指喜好修作殊胜的善行，喜好听闻殊胜的佛法。 像这样等五种心要常常保持柔和。即指心性不粗暴乖戾，如同良马一般驯服。 六、遭遇苦难能够忍受。即指为了证得菩提，不畏惧寒冷暑热等苦难。 七、慈悲心淳朴深厚，即指救济拔除一切众生的苦难。 八、深心平等。即指对于怨家和亲人没有分别，对于喜欢和厌恶的事物一视同仁。 九、信乐大乘佛法。 十、追求佛的智慧。《法华经》中有五种心，所以经中说：‘而且佛子心清净柔软，也具有敏锐的根性，无量诸佛所行之处，而能行于甚深微妙之道。’ 三种妙观是：一、厌离有为法。即指观察生死轮回、恶趣以及没有闲暇修行的种种痛苦逼迫。自身之中五蕴四大能够产生恶业。九孔经常流出臭秽不净之物。三十六种不净之物聚集在一起。无量的烦恼烧煮身心。如同水沫水泡一般念念迁灭谢落。被愚痴覆盖而造作恶业，在六道中轮回。仔细审视思维，内心深处厌恶舍弃。 二、希求菩提。即指观察佛果的相好功德庄严。法身本来清净，具足戒等五蕴，具有力量和无畏，以及无量殊胜的佛法。成就两种微妙的智慧，慈悲怜悯众生。开导愚昧迷惑的众生，使他们行走在正道上。一切有情众生遇到都能消除烦恼，见到这些功德而修集，就叫做希求。 三、忆念众生。即指观察众生被愚痴和贪爱所迷惑，遭受巨大的痛苦。不相信因果，造作恶业之因。厌恶舍弃正道，信受邪道。被四种瀑流所漂流，被七种烦恼所漏失。虽然畏惧种种苦难，却仍然造作恶业。常常自己承受忧愁悲伤的痛苦。爱别离苦，见到所爱之人离别后更加爱恋。怨憎会苦，感觉到怨恨后更加怨恨。为了欲望而起惑造业，生生世世受苦没有厌倦，为了追求快乐而触犯戒律。心怀忧愁放纵自己，造作无间地狱的罪业。顽固邪僻不知羞惭，诽谤毁坏大乘佛法。愚痴执着而生起傲慢。虽然怀有聪敏的智慧，却断绝了善根，妄自尊大，常常不思悔改。生在八种没有闲暇修行的处境，缺少佛法而无法修行，即使听闻佛法也不受持。反而学习邪恶的行业，得到世间的妙果，就以为是证得了涅槃。享受那些快乐终了之后，还是会堕落到恶趣之中。见到这些众生，内心深处生起悲悯之心。接下来应当发起菩提心，这样发愿：愿我决定能够证得无上正等菩提，能够利益一切有情众生。