English
English version Three, cultivate and accumulate roots of goodness. This means that all actions and deeds are done to jointly accumulate goodness. Four, aspire to seek the supreme Dharma. This means to be fond of performing supreme good deeds and fond of hearing the supreme Dharma. These five types of minds should always be gentle and harmonious. This means that the mind is not rough or perverse, but as docile as a good horse. Six, be able to endure suffering. This means that for the sake of attaining Bodhi, one is not afraid of the suffering of cold and heat, etc. Seven, have pure and profound compassion, which means to relieve and rescue all beings from suffering. Eight, have a deep and equal mind. This means that there is no distinction between enemies and relatives, and that good and evil are treated equally. Nine, have faith and joy in the Mahayana. Ten, seek the wisdom of the Buddha. The Lotus Sutra has five such qualities, so it says: 'Moreover, the Buddha's children have pure and gentle minds, and also have sharp roots. In the places where countless Buddhas have gone, they are able to practice the profound and subtle path.' The three kinds of wonderful contemplation are: One, to be disgusted with conditioned dharmas. This means to observe the suffering of samsara, the evil realms, and the lack of leisure for practice. Within oneself, the five aggregates and the four great elements can generate evil karma. The nine orifices constantly flow with foul and impure substances. The thirty-six impure things are gathered together. Limitless afflictions burn and cook the body and mind. Like foam and bubbles, they change and vanish in every moment. Covered by ignorance, one creates karma and revolves in the six realms. Carefully examine and contemplate, and deeply renounce and abandon. Two, to seek Bodhi. This means to observe the adornments of the Buddha's form, virtues, and merits. The Dharmakaya is originally pure, possessing the aggregates of precepts, etc., and having power, fearlessness, and limitless supreme Dharmas. Attaining two wonderful wisdoms, one has compassion for sentient beings. Guiding the ignorant and deluded, one leads them to walk on the right path. All sentient beings who encounter this can eliminate afflictions. Seeing these merits and cultivating them is called aspiration. Three, to remember sentient beings. This means to observe sentient beings who are deluded by ignorance and love, and who suffer great pain. They do not believe in cause and effect, and create the causes of evil karma. They are disgusted with and abandon the right path, and believe in and accept the wrong path. They are swept away by the four currents and leaked by the seven outflows. Although they fear all kinds of suffering, they still create evil karma. They constantly endure the suffering of sorrow and grief. They suffer from the pain of separation from loved ones, and become more attached after seeing them leave. They suffer from the pain of meeting enemies, and become more resentful after feeling resentment. For the sake of desire, they create karma and suffer endlessly in life after life. To seek pleasure, they violate precepts. Harboring sorrow and indulging themselves, they create the karma of the Avici hell. They are stubborn and shameless, slandering and destroying the Mahayana Dharma. They are foolishly attached and give rise to arrogance. Although they possess clever intelligence, they cut off their roots of goodness, are vain and arrogant, and never repent. They are born in the eight states of no leisure, lacking the Dharma and unable to practice. Even if they hear the Dharma, they do not uphold it. Instead, they learn evil deeds and attain worldly wonderful fruits, thinking that they have attained Nirvana. After enjoying those pleasures, they still fall into the evil realms. Seeing these beings, one should deeply feel compassion in one's heart. Next, one should generate the Bodhi mind and make this vow: May I definitely attain Anuttara-samyak-sambodhi and be able to benefit all sentient beings. --------------------------------------------------------------------------------
Chinese
一切义利。或随意乐诸佛之名。如释迦佛初发希愿。如俱舍颂于三无数劫逆次逢胜观燃灯宝髻佛。初释迦牟尼佛。无著菩萨由此说言。清净增上力坚固心胜进。名菩萨初修无数三大劫。先起信精进念定慧根降伏障染。次发大愿常逢善友以为胜缘。虽遇恶友方便沮坏。终不弃舍大菩提心。所修善法运运增长。以不退屈而为策发。齐是名为最初修行。依如上说初发心已即名趣入无上菩提。预在大乘诸菩萨数。于生死海作出限量。勇猛定当速登彼岸。今此一唱名广大心者。谓十方无边世界无边众生无边。如是无边众生我无始来于彼起于十恶。今发心已于此众生皆拟济拔摄受。故名广大心也。并欲度脱故。无著论云。有想无想等境界所摄别故者。谓观此三为境界故。有想者谓七有想。无想者谓五无想。非想非无想者除前二。此依有宗释。大乘解者谓。识处名有想。无所有处名无想。无少所有第三非想者非前识处。故非非想者非前无少所有处故也。余如论易详。又论问云。彼卵生等四如何得入无余涅槃。答有三因缘故。谓难处生者待时故者。谓彼答意云。卵生等难处众生待出难处时即令入。无妨也。 我皆令入无余涅槃“而灭度之”。 述曰。此第一心也。涅槃有四。一自性清净。谓在缠名如来藏。二有余依。谓生 现代汉语译本：一切义利，或随自己意愿称念诸佛的名号。例如释迦牟尼佛最初发愿时，正如《俱舍论》中所说，他在三个无数劫中逆次遇到胜观佛、燃灯佛、宝髻佛。最初的释迦牟尼佛。无著菩萨因此说：‘清净增上力，坚固心胜进’，这被称为菩萨最初修行无数三大劫。首先生起信心、精进、忆念、禅定、智慧等根本，降伏障碍和染污。其次发起大愿，常遇善友作为殊胜因缘。即使遇到恶友以方便法门阻挠破坏，最终也不会舍弃大菩提心。所修的善法不断增长，以不退缩的精神自我策励。这全部被称为最初的修行。依照上面所说，最初发心之后，就可称为趣入无上菩提，位列大乘诸菩萨之数，在生死苦海中作出**（原文缺失），勇猛精进，必定快速登上彼岸。如今这称念名号的广大心，是指十方无边世界无边众生。如此无边的众生，我从无始以来对他们生起十恶业，如今发心之后，要对这些众生都加以救济摄受，所以称为广大心。并且想要度脱他们，所以无著论说：‘有想、无想等境界所摄别故’，是指观察这三种境界的缘故。有想是指七有想，无想是指五无想，非想非无想是指除去前两种。这是依据有宗的解释。大乘的解释是：识处名为有想，无所有处名为无想，无少所有的第三非想，不是前面的识处，所以非非想，不是前面的无少所有处。其余的如同论述一样容易详细了解。另外，论中问道：‘卵生等四种众生如何能够进入无余涅槃？’回答说：‘有三种因缘的缘故，所谓难处出生的众生等待时机的缘故’，这里回答的意思是，卵生等处于艰难境地的众生，等待脱离艰难境地的时候，就让他们进入涅槃，没有妨碍。 ‘我皆令入无余涅槃而灭度之。’ 述曰：这是第一心。涅槃有四种：一是自性清净涅槃，指在缠时名为如来藏（Tathagatagarbha），二是有余依涅槃，指生
English
English version: All benefits and interests, or reciting the names of all Buddhas according to one's own wishes. For example, when Shakyamuni Buddha (释迦牟尼佛) first made his vows, as stated in the Abhidharmakosha (俱舍论), he encountered Vipashyin Buddha (胜观佛), Dipamkara Buddha (燃灯佛), and Ratnaketu Buddha (宝髻佛) in reverse order over three countless kalpas. The very first Shakyamuni Buddha. Asanga Bodhisattva (无著菩萨) therefore said: 'Pure increasing power, firm mind advancing,' this is called the initial practice of a Bodhisattva (菩萨) over countless great kalpas. First, generate faith, diligence, mindfulness, concentration, and wisdom as roots, subduing obstacles and defilements. Second, make great vows, constantly encountering good friends as excellent conditions. Even if encountering evil friends who obstruct and destroy through expedient means, one will ultimately not abandon the great Bodhicitta (大菩提心). The virtuous deeds cultivated will continuously increase, encouraged by a spirit of non-retreat. All of this is called the initial practice. According to the above, after the initial arising of the mind, one can be called as entering into unsurpassed Bodhi (无上菩提), numbered among the Bodhisattvas (菩萨) of the Mahayana (大乘), making a ** (original text missing) in the sea of Samsara (生死海), courageously and diligently, one will surely quickly reach the other shore. Now, this vast mind of reciting the name refers to the boundless worlds and countless beings in the ten directions. For such countless beings, I have generated the ten evil deeds towards them since beginningless time. Now, after generating the mind, I intend to rescue and embrace all these beings, therefore it is called the vast mind. And wanting to liberate them, therefore Asanga's treatise says: 'Because of the distinction of being encompassed by realms such as with thought, without thought, etc.,' it refers to observing these three realms. 'With thought' refers to the seven realms of thought, 'without thought' refers to the five realms of no thought, 'neither with thought nor without thought' refers to excluding the previous two. This is according to the interpretation of the Sarvastivada school (有宗). The Mahayana interpretation is: the realm of consciousness is called 'with thought,' the realm of nothingness is called 'without thought,' the third realm of neither with little possession nor without possession is not the previous realm of consciousness, therefore 'neither with thought nor without thought' is not the previous realm of no little possession. The rest is as easy to understand in the treatise. Furthermore, the treatise asks: 'How can the four types of beings, such as those born from eggs, enter Nirvana without remainder?' The answer is: 'Because of three causes, namely, those born in difficult places wait for the time,' the meaning of the answer here is that beings in difficult situations such as those born from eggs, wait for the time to leave the difficult situation, then they are allowed to enter Nirvana, without hindrance. 'I will cause them all to enter Nirvana without remainder and extinguish them.' Commentary: This is the first mind. There are four types of Nirvana: first, self-nature pure Nirvana, referring to the Tathagatagarbha (如来藏) when entangled; second, Nirvana with remainder, referring to birth --------------------------------------------------------------------------------
Chinese
死因尽。三无余依。谓生死果尽。四无住处。谓大悲般若二行亲证。或加方便净涅槃为五。谓菩萨作是意乐无边众生皆欲具得无余涅槃故名第一心也。无著论云。何故不直说涅槃耶。若如是便与世尊所说初禅等方便涅槃不别故者。谓初禅等涅槃是世间道。离欲但是士夫果。今言离系果故也。何故不说有余涅槃界。彼共果故者。无余涅槃惑苦依尽所显故。是不共果。又非一向者谓非一向苦依尽故子云何故不说无住涅槃耶。为显三乘共通故。 如是灭度“无量无数无边众生实无众生得灭度”者。 述曰。此显常心也。谓菩萨摄他同己他度。即我己外无他故能常度。 何以故。须菩提若菩萨有我相人相众生相寿者相即非菩萨。 述曰。此第四不颠倒心也。若起我等四执即分别之障未除。妄想以之更长故。是颠倒既无有四执故名不颠倒心。服药本除其病。无实反增。故世亲云我者总观三世五蕴差别执。见过去我相续至现在不断名众生相。见现在命根不断住故名命者相。见命根断灭过去后生六道名寿者相。然婆伽婆说。命者即是此名人相。无著稍不同也。 复次须菩提“菩萨于法应无所住行于布施所谓不住色布施不住声香味触”法布施。 述曰此依世亲答第二问也。然标布施者有二义。一 现代汉语译本 死因已尽，不再有任何剩余的依赖。这意味着生死的果报已经终结。四无住处，指的是大悲和般若（prajna，智慧）这两种修行已经亲身证悟。或者加上方便净涅槃（Nirvana，寂灭）作为第五种。这意味着菩萨（Bodhisattva，觉有情）发愿要让无边的众生都能够完全获得无余涅槃，因此被称为第一心。无著（Asanga，论师）的论著中说：‘为什么不直接说涅槃呢？’如果那样说，就与世尊（释迦牟尼佛）所说的初禅等方便涅槃没有区别了。’这是因为初禅等涅槃是世间道，离欲只是士夫（有学位的修行者）的果报。现在说的是离系（解脱束缚）的果报。‘为什么不说有余涅槃界呢？’因为那是共同的果报。’无余涅槃是惑和苦的依处都已断尽所显现的，因此是不共的果报。又不是一向的，意思是说不是一向的苦依已经断尽。‘为什么不说无住涅槃呢？’为了显示这是三乘（声闻乘、缘觉乘、菩萨乘）共通的。 像这样灭度‘无量无数无边众生，实际上没有众生得到灭度’。 述曰：这显示的是常心。意思是说菩萨摄受他人如同自己一样，度化他人，就是因为在我之外没有其他，所以能够常常度化。 ‘什么缘故呢？须菩提（Subhuti，佛陀弟子），如果菩萨有我相、人相、众生相、寿者相，就不是菩萨。’ 述曰：这是第四种不颠倒心。如果生起我等四种执着，就是分别的障碍没有消除，妄想会因此更加增长。所以是颠倒的。既然没有四种执着，就叫做不颠倒心。服药本来是为了去除疾病，没有效果反而会增加疾病。所以世亲（Vasubandhu，论师）说，我相是总观三世五蕴差别而产生的执着。见到过去的我相续到现在的不断，叫做众生相。见到现在的命根不断住留，叫做命者相。见到命根断灭，过去后生六道，叫做寿者相。然而婆伽婆（Bhagavan，世尊）说，命者就是指这个人相。无著的说法稍有不同。 ‘再次，须菩提，菩萨对于法应该没有执着，行于布施，所谓不住色布施，不住声香味触法布施。’ 述曰：这是依据世亲来回答第二个问题。然而标明布施有两种含义。一