English
English version: These six positions of all practices are all encompassed and accomplished by one enlightenment. Therefore, it is said that one matter encompasses all six practices. It is not only Bodhisattvas who return to this original enlightenment, but also the perfect wisdom of all Buddhas returns to this sea of enlightenment. Therefore, it is said to be the Buddha's Bodhi Sattva Prajna Sea (Buddha's Bodhi Sattva Prajna Sea, the sea of Buddha's enlightenment and Bodhisattva's wisdom). The Sutra says: 'Sariputra (Sariputra, one of the Buddha's ten great disciples) said, not dwelling on the appearances of things, but not without function, this Dharma is true emptiness, eternal bliss, true self, purity (eternal bliss, true self, purity), surpassing the two selves (two selves, two kinds of ego), is Great Nirvana (Great Nirvana), the mind is not bound, this is the great power of contemplation.' The Treatise says: This is the fifth understanding. There are two points in it. First, understand the 'oneness' that is conformed to, which is the Dharmakaya (Dharmakaya, the body of the Dharma) possessing the four virtues (four virtues), surpassing the appearances of people and Dharma, is Great Nirvana. Then understand the Suchness-mind (Suchness-mind) that can conform, following Suchness and being free from bondage, doing everything without not doing, possessing great power of freedom. The Sutra says: 'This contemplation should possess the thirty-seven factors of enlightenment (thirty-seven factors of enlightenment).' The Buddha said: 'Yes, it possesses the thirty-seven factors of enlightenment. Why? The four foundations of mindfulness (four foundations of mindfulness), the four right exertions (four right exertions), the four bases of psychic power (four bases of psychic power), the five roots (five roots), the five powers (five powers), the seven factors of enlightenment (seven factors of enlightenment), the eightfold path (eightfold path), etc., although the names are many, the meaning is the same. Neither one nor different. Because they are only names and words, the Dharma is unattainable. The unattainable Dharma has a unified meaning without words. The appearance without words is true emptiness (emptiness). The meaning of emptiness is Suchness (Suchness). The principle of Suchness possesses all Dharmas. Good man, one who dwells in Suchness can cross the three seas of suffering (three seas of suffering).' The Treatise says: This is the second part of the great division, clarifying the practice of the factors of enlightenment established from the true nature (true nature). There are two points in it. First is the question, then the answer. The question says 'this contemplation', which refers to the contemplation that can conform and the original enlightenment (original enlightenment) that is conformed to, the ability and the object are equal, in this contemplation, one should possess the thirty-seven factors of enlightenment. There are two points in the answer. First is affirmation, then explanation. 'Why' below is the second explanation. There are two points in it. Direct explanation and repeated clarification. The initial saying 'although the names are many, the meaning is the same' refers to the meaning pointed to by the thirty-seven factors of enlightenment, there is only one contemplation, there are no two Dharmas. 'Neither one nor different' is because contemplation is neither one nor different. From the perspective of not being different, it is said that the meaning is the same. 'Because they are only names and words' below is repeated clarification. There are four points in it. First, eliminate different meanings, second, clarify the unified meaning, third, clarify that the unified meaning possesses all Dharmas, fourth, clarify that the unified meaning is free from all faults. The initial saying 'because they are only names and words, the Dharma is unattainable' --------------------------------------------------------------------------------
Chinese
者。谓世间修道品行法随名数故有三十七。菩萨觉慧求所目义三十七法皆不可得故。第二中言不得之法一义无文者。求彼别法不得之时。是法一味绝诸文言故。第三中言无文之相真实空性者。不得别法之能观心绝诸文言离差别相故。空性之义如实如如者。此能观心离诸相义。不异实相如如之理故。如是本觉如如之理即具修成道品等法。犹如铸金具相好像。故言如如之理具一切法。既住如理具诸功德。即离一切杂染过失故。言住如理者过三苦海。此是第四离诸过患也。此中略明道品之义。于中即以四句分别。一摄三十七以为十法。二摄十法以为四法。三摄四法以为一义。四明一义具三十七。初摄三十七以为十法者。智度论云。三十七品十法为本乃至广说。当知开十立三十七。论其法体唯有十法。何等为十。谓戒思受念定与慧信勤安舍。云何开十为三十七。开戒为三。正语业命。思数立一。谓正思惟。受亦立一。谓喜觉分。开念为四。念根念力念觉正念。开定为八。谓四如意足定根定力定觉正定。慧亦立八。谓四念处慧根慧力择法觉分及与正见。勤亦立八。谓四正勤精进根精进力精进觉分及正精进。信中立二。信根信力。安舍各一。谓倚觉分及舍觉分。总而言之有其五例。一者开八有三。谓定慧勤。彼二十四此三所摄。二 现代汉语译本： 这段文字讲述了关于三十七道品（Bodhipakkhiyādhammā，菩提之翼）的教义，并解释了如何理解和实践它们。 首先，解释了为什么世间修道品行之法被称为三十七道品。这是因为根据名相数量，有三十七种不同的修行方法。然而，菩萨的觉慧在于认识到，如果试图在这些名相中寻找实在的意义，三十七法最终都是不可得的。 其次，解释了‘不得之法一义无文’的含义。当修行者试图寻找某种可以执取的特定法时，却发现无法获得，这意味着此法是唯一的、纯粹的，超越了所有的文字和语言描述。 第三，解释了‘无文之相真实空性’。当修行者无法获得某种特定的法时，能观之心超越了所有的文字和语言，远离了所有的差别相。因此，空性的意义是如实不虚的。这种能观之心远离了所有的相，与实相的如如之理（Tathatā，真如）无二无别。 因此，本觉（original enlightenment）的如如之理本身就具备了修成道品等一切法。这就像用模具铸造金器，自然具备了各种形状和形象。所以说，如如之理具备一切法。当安住于如如之理时，就具备了一切功德，并且远离了一切杂染和过失。因此，安住于如如之理就能超越三苦之海。这是第四个方面，即远离一切过患。 这段文字简要地阐明了道品的意义，并用四句话来分别概括： 一、将三十七道品归纳为十法； 二、将十法归纳为四法； 三、将四法归纳为一义； 四、阐明一义具备三十七道品。 首先，将三十七道品归纳为十法。《智度论》（Mahāprajñāpāramitopadeśa，大智度论）中说：‘三十七品以十法为根本’等等。应当知道，展开十法就建立了三十七道品，但就其法体而言，只有十法。这十法是什么？即戒（Śīla，戒律）、思（Vitarka，思维）、受（Vedanā，感受）、念（Smṛti，忆念）、定（Samādhi，禅定）、慧（Prajñā，智慧）、信（Śraddhā，信心）、勤（Vīrya，精进）、安（Praśrabdhi，轻安）、舍（Upekṣā，舍弃）。 如何展开十法为三十七道品？将戒展开为三：正语（Samyag-vāc，正语）、正业（Samyak-karmānta，正业）、正命（Samyag-ājīva，正命）。思单独立为一：即正思惟（Samyak-saṃkalpa，正思惟）。受也单独立为一：即喜觉分（Prīti-saṃbodhyaṅga，喜觉支）。将念展开为四：念根（Smṛti-indriya，念根）、念力（Smṛti-bala，念力）、念觉分（Smṛti-saṃbodhyaṅga，念觉支）、正念（Samyak-smṛti，正念）。将定展开为八：即四如意足（catvāra ṛddhipādāḥ，四神足）、定根（Samādhi-indriya，定根）、定力（Samādhi-bala，定力）、定觉分（Samādhi-saṃbodhyaṅga，定觉支）、正定（Samyak-samādhi，正定）。慧也展开为八：即四念处（catvāri smṛtyupasthānāni，四念处）、慧根（Prajñā-indriya，慧根）、慧力（Prajñā-bala，慧力）、择法觉分（Dharma-pravicaya-saṃbodhyaṅga，择法觉支）以及正见（Samyak-dṛṣṭi，正见）。勤也展开为八：即四正勤（catvāri samyak-prahāṇāni，四正断）、精进根（Vīrya-indriya，精进根）、精进力（Vīrya-bala，精进力）、精进觉分（Vīrya-saṃbodhyaṅga，精进觉支）以及正精进（Samyak-vyāyāma，正精进）。信中立二：信根（Śraddhā-indriya，信根）、信力（Śraddhā-bala，信力）。安和舍各一：即倚觉分（Passaddhi-saṃbodhyaṅga，轻安觉支）及舍觉分（Upekkhā-saṃbodhyaṅga，舍觉支）。 总而言之，有五种情况：一是将八法展开为三法，即定、慧、勤。这三者所包含的二十四法都包含在这三者之中。二是...
English
English version: This passage discusses the doctrine of the Thirty-seven Wings to Enlightenment (Bodhipakkhiyādhammā) and explains how to understand and practice them. First, it explains why the practices of the world are called the Thirty-seven Wings to Enlightenment. This is because, according to the number of terms, there are thirty-seven different methods of practice. However, the wisdom of a Bodhisattva lies in recognizing that if one tries to find real meaning in these terms, the thirty-seven dharmas are ultimately unattainable. Second, it explains the meaning of 'unattainable dharma, one meaning without words.' When a practitioner tries to find a specific dharma that can be grasped but finds it unattainable, it means that this dharma is unique, pure, and beyond all written and verbal descriptions. Third, it explains 'the aspect of no words, the true emptiness.' When a practitioner cannot obtain a specific dharma, the observing mind transcends all words and language, and is far from all differentiated aspects. Therefore, the meaning of emptiness is truly real. This observing mind is far from all aspects and is no different from the Suchness (Tathatā) of reality. Therefore, the Suchness of original enlightenment itself possesses all the dharmas such as the practices of the path. This is like using a mold to cast goldware, which naturally has various shapes and images. Therefore, it is said that Suchness possesses all dharmas. When one abides in Suchness, one possesses all merits and is far from all impurities and faults. Therefore, abiding in Suchness can transcend the sea of three sufferings. This is the fourth aspect, which is to be far from all faults. This passage briefly clarifies the meaning of the practices of the path and summarizes them in four sentences: 1. Summarizing the thirty-seven wings to enlightenment into ten dharmas; 2. Summarizing the ten dharmas into four dharmas; 3. Summarizing the four dharmas into one meaning; 4. Clarifying that one meaning possesses the thirty-seven wings to enlightenment. First, summarizing the thirty-seven wings to enlightenment into ten dharmas. The *Mahāprajñāpāramitopadeśa* (Great Treatise on the Perfection of Wisdom) says: 'The thirty-seven wings are based on ten dharmas,' and so on. It should be known that expanding the ten dharmas establishes the thirty-seven wings, but in terms of their essence, there are only ten dharmas. What are these ten dharmas? They are morality (Śīla), thought (Vitarka), feeling (Vedanā), mindfulness (Smṛti), concentration (Samādhi), wisdom (Prajñā), faith (Śraddhā), diligence (Vīrya), tranquility (Praśrabdhi), and equanimity (Upekṣā). How to expand the ten dharmas into the thirty-seven wings to enlightenment? Expanding morality into three: right speech (Samyag-vāc), right action (Samyak-karmānta), and right livelihood (Samyag-ājīva). Thought is established separately as one: namely, right thought (Samyak-saṃkalpa). Feeling is also established separately as one: namely, joy as a factor of enlightenment (Prīti-saṃbodhyaṅga). Expanding mindfulness into four: the faculty of mindfulness (Smṛti-indriya), the power of mindfulness (Smṛti-bala), mindfulness as a factor of enlightenment (Smṛti-saṃbodhyaṅga), and right mindfulness (Samyak-smṛti). Expanding concentration into eight: namely, the four bases of spiritual power (catvāra ṛddhipādāḥ), the faculty of concentration (Samādhi-indriya), the power of concentration (Samādhi-bala), concentration as a factor of enlightenment (Samādhi-saṃbodhyaṅga), and right concentration (Samyak-samādhi). Wisdom is also expanded into eight: namely, the four foundations of mindfulness (catvāri smṛtyupasthānāni), the faculty of wisdom (Prajñā-indriya), the power of wisdom (Prajñā-bala), discrimination of dharmas as a factor of enlightenment (Dharma-pravicaya-saṃbodhyaṅga), and right view (Samyak-dṛṣṭi). Diligence is also expanded into eight: namely, the four right efforts (catvāri samyak-prahāṇāni), the faculty of diligence (Vīrya-indriya), the power of diligence (Vīrya-bala), diligence as a factor of enlightenment (Vīrya-saṃbodhyaṅga), and right diligence (Samyak-vyāyāma). Two are established in faith: the faculty of faith (Śraddhā-indriya) and the power of faith (Śraddhā-bala). Tranquility and equanimity are each one: namely, tranquility as a factor of enlightenment (Passaddhi-saṃbodhyaṅga) and equanimity as a factor of enlightenment (Upekkhā-saṃbodhyaṅga). In summary, there are five situations: one is to expand eight dharmas into three dharmas, namely concentration, wisdom, and diligence. The twenty-four dharmas contained in these three are all included in these three. Two is... --------------------------------------------------------------------------------