English
English version: When the meaning is sufficient, the text can be abbreviated. The Thirty-seven Limbs of Enlightenment (thirty-seven practices for cultivating the path) pervade the Four Teachings (Tripitaka Teaching, Common Teaching, Distinct Teaching, and Perfect Teaching). The Four Foundations of Mindfulness are: 1. Mindfulness of the Body (contemplating the impurity of the body); 2. Mindfulness of Feelings (contemplating that feelings are suffering); 3. Mindfulness of the Mind (contemplating the impermanence of the mind); 4. Mindfulness of Dharmas (contemplating the non-self of phenomena). The Four Right Exertions (four kinds of diligence in abandoning evil and cultivating good) are: 1. To prevent evil that has already arisen from continuing; 2. To prevent evil that has not yet arisen from arising; 3. To cause good that has not yet arisen to arise; 4. To cause good that has already arisen to increase. The Four Bases of Supernatural Power (four kinds of samadhi that enable practitioners to attain freedom) are: 1. The Base of Zeal (samadhi generated by aspiration); 2. The Base of Effort (samadhi generated by diligence); 3. The Base of Mind (samadhi generated by focus); 4. The Base of Investigation (samadhi generated by contemplation). The Five Roots (five fundamental powers that give rise to good dharmas) are: Faith, Effort, Mindfulness, Concentration, and Wisdom. Deep faith in the right path and the dharmas that aid in cultivation is called the Root of Faith; diligently practicing the right path and various good dharmas that aid in cultivation without ceasing is called the Root of Effort; recollecting the right path and various good dharmas that aid in cultivation without other distracting thoughts is called the Root of Mindfulness; gathering the mind and focusing it on the right path and various good dharmas that aid in cultivation, being in harmony and not scattered, this is called the Root of Concentration; for the sake of the right path and various good dharmas that aid in cultivation, observing the Four Noble Truths (suffering, accumulation, cessation, and path) is called the Root of Wisdom. The Five Powers (powers that arise from the growth of the Five Roots) are: The Root of Faith growing, being able to break through doubt, break through various wrong beliefs, and break through afflictions, is called the Power of Faith; the Root of Effort growing, breaking through various physical and mental laziness, accomplishing the great task of transcending the world, is called the Power of Effort; the Root of Mindfulness growing, breaking through various wrong thoughts, accomplishing all the meritorious qualities of right mindfulness that transcend the world, this is the Power of Mindfulness; the Root of Concentration growing, being able to break through scattered thoughts and delusions, generating various samadhis of principle and phenomena, this is the Power of Concentration; the Root of Wisdom growing, being able to obstruct common and uncommon delusions, generating true non-outflow wisdom, this is the Power of Wisdom. The Seven Factors of Enlightenment, also called the Seven Limbs of Enlightenment, are: 1. When using wisdom to observe all dharmas, being skilled at distinguishing between truth and falsehood, not mistakenly grasping various false dharmas, is called the Factor of Discrimination; 2. When diligently cultivating various path dharmas, being skilled at discerning and understanding, not mistakenly practicing useless ascetic practices, constantly diligently practicing in the true dharma, is called the Factor of Effort; 3. If the mind obtains joy in the dharma, being skilled at discerning and understanding that this joy does not arise from inverted dharmas, dwelling in true joy of the dharma, is called the Factor of Joy; 4. If, when cutting off various afflictions of views, being skilled at discerning and understanding cutting off various falsehoods without harming true good roots, is called the Factor of Elimination; 5. If abandoning what is --------------------------------------------------------------------------------
Chinese
见念着境时，善能觉了所舍之境虚伪不实永不追忆，名舍觉分；六、若发诸禅定之时，善能觉了诸禅虚假不生爱见妄想，名定觉分；七、若修出世道时，善能觉了常使定慧均平，或心沉没当念用择法、精进、喜三觉分以察起之，或心浮动当念用除、舍、定三觉分以摄持之，调和适中，名念觉分。八圣道分者亦名八正道分：一、修无漏行观见四谛分明，名正见；二、以无漏心相应思惟动发觉知筹量，为令增长入大涅槃，名正思惟；三、以无漏慧除四邪命，摄诸口业住一切正语中，名正语；四、以无漏慧除身一切邪业，住清净正身业中，名正业；五、以无漏慧通除三业中五种邪命，住清净正命中，是为正命(五邪命者：一、为利养故诈现异相奇特；二、为利养故自说功德；三、为利养故占相吉凶为人说法；四、为利养故高声现威令人敬畏；五、为利养故说所得供养以动人心)；六、以无漏慧相应勤精进修涅槃道，名正精进；七、以无漏慧相应念正道及助道法，名正念；八、以无漏慧相应入定，名正定。 此等道品若依生灭四谛而修，即藏教道品；若依无生四谛而修，即通教道品；若依无量四谛而修，即别教道品；若依无作四谛而修，即圆教道品。藏道品名为半字法门，净土浊轻似不必用，为小种先熟者或暂用之。通 现代汉语译本 当觉察到外境时，能够清楚地认识到所舍弃的境界是虚假的、不真实的，并且永远不再追忆，这称为舍觉分；六、如果在发起各种禅定的时候，能够清楚地认识到各种禅定是虚假的，不产生爱恋、邪见和妄想，这称为定觉分；七、如果在修习出世之道时，能够清楚地认识到要经常保持禅定和智慧的平衡，如果内心昏沉，应当运用择法、精进、喜这三种觉分来观察并使它振作起来，如果内心浮躁，应当运用除、舍、定这三种觉分来收摄和控制它，使之调和适中，这称为念觉分。八圣道分也称为八正道分：一、修习无漏之行，观察四谛（苦、集、灭、道）分明，这称为正见；二、以无漏之心相应地思惟、发动觉知、筹划衡量，为了使之增长并进入大涅槃（究竟解脱），这称为正思惟；三、以无漏的智慧去除四种邪命（不如法的谋生方式），摄持各种口业，安住于一切正确的言语中，这称为正语；四、以无漏的智慧去除身体的一切邪恶行为，安住于清净正直的身业中，这称为正业；五、以无漏的智慧彻底去除身、口、意三业中的五种邪命，安住于清净正直的谋生方式中，这称为正命（五邪命是：一、为了获得利养而假装显现奇异的相貌；二、为了获得利养而自我吹嘘功德；三、为了获得利养而占卜吉凶，为人说法；四、为了获得利养而高声炫耀威势，使人敬畏；五、为了获得利养而谈论所得到的供养，以打动人心）；六、以无漏的智慧相应地勤奋精进地修习涅槃之道，这称为正精进；七、以无漏的智慧相应地忆念正道以及辅助修道的法门，这称为正念；八、以无漏的智慧相应地进入禅定，这称为正定。 这些道品如果依据生灭四谛（苦、集、灭、道）来修习，就是藏教的道品；如果依据无生四谛来修习，就是通教的道品；如果依据无量四谛来修习，就是别教的道品；如果依据无作四谛来修习，就是圆教的道品。藏教的道品称为半字法门，净土的浊染轻微，似乎不必使用，可以为小乘根性先成熟的人暂时使用。
English
English version When contemplating objects, being able to clearly recognize that the objects being relinquished are false and unreal, and never recalling them, is called the 'Relinquishing Enlightenment Factor' (舍觉分, Shě Jué Fēn); Six, when initiating various forms of Samadhi (禅定, Chán Dìng), being able to clearly recognize that these Samadhis are illusory, without generating attachment, wrong views, or delusions, is called the 'Samadhi Enlightenment Factor' (定觉分, Dìng Jué Fēn); Seven, when cultivating the path of transcending the world, being able to clearly recognize the need to constantly maintain balance between Samadhi and wisdom, if the mind becomes dull, one should use the three Enlightenment Factors of 'Discernment of Dharma' (择法, Zé Fǎ), 'Diligence' (精进, Jīng Jìn), and 'Joy' (喜, Xǐ) to observe and uplift it; if the mind becomes agitated, one should use the three Enlightenment Factors of 'Elimination' (除, Chú), 'Relinquishment' (舍, Shě), and 'Samadhi' (定, Dìng) to restrain and control it, achieving a harmonious balance, this is called the 'Mindfulness Enlightenment Factor' (念觉分, Niàn Jué Fēn). The Eightfold Noble Path, also known as the Eight Right Paths: One, cultivating the undefiled practice, observing the Four Noble Truths (四谛, Sì Dì) clearly, is called 'Right View' (正见, Zhèng Jiàn); Two, with an undefiled mind, correspondingly contemplating, initiating awareness, planning and measuring, in order to increase and enter into Great Nirvana (大涅槃, Dà Niè Pán) [ultimate liberation], is called 'Right Thought' (正思惟, Zhèng Sī Wéi); Three, with undefiled wisdom, eliminating the four wrong livelihoods, restraining all verbal actions, abiding in all right speech, is called 'Right Speech' (正语, Zhèng Yǔ); Four, with undefiled wisdom, eliminating all wrong bodily actions, abiding in pure and right bodily actions, is called 'Right Action' (正业, Zhèng Yè); Five, with undefiled wisdom, thoroughly eliminating the five wrong livelihoods in body, speech, and mind, abiding in pure and right livelihood, this is called 'Right Livelihood' (正命, Zhèng Mìng) (The five wrong livelihoods are: One, pretending to display extraordinary appearances for the sake of gain; Two, boasting of one's own merits for the sake of gain; Three, divining fortunes and misfortunes and preaching Dharma for others for the sake of gain; Four, loudly displaying power and inspiring awe for the sake of gain; Five, talking about the offerings received to stir people's hearts for the sake of gain); Six, with undefiled wisdom, correspondingly diligently cultivating the path of Nirvana, is called 'Right Effort' (正精进, Zhèng Jīng Jìn); Seven, with undefiled wisdom, correspondingly remembering the Right Path and the Dharma that aids cultivation, is called 'Right Mindfulness' (正念, Zhèng Niàn); Eight, with undefiled wisdom, correspondingly entering into Samadhi, is called 'Right Samadhi' (正定, Zhèng Dìng). These factors of the path, if cultivated according to the Four Noble Truths of arising and ceasing (生灭四谛, Shēng Miè Sì Dì), are the factors of the path of the Tripitaka Teaching (藏教, Zàng Jiào); if cultivated according to the Four Noble Truths of non-arising (无生四谛, Wú Shēng Sì Dì), are the factors of the path of the Common Teaching (通教, Tōng Jiào); if cultivated according to the Four Noble Truths of immeasurable (无量四谛, Wú Liàng Sì Dì), are the factors of the path of the Distinct Teaching (别教, Bié Jiào); if cultivated according to the Four Noble Truths of non-action (无作四谛, Wú Zuò Sì Dì), are the factors of the path of the Perfect Teaching (圆教, Yuán Jiào). The factors of the path of the Tripitaka Teaching are called the 'Half-Word Dharma Gate' (半字法门, Bàn Zì Fǎ Mén), the defilements of the Pure Land are slight, so it seems unnecessary to use it, it can be temporarily used for those of Small Vehicle nature who are ripening first. --------------------------------------------------------------------------------
Chinese
教道品名大乘初门，三乘共禀，同居净土多应说之。别教道品名为独菩萨法，同居、方便二种净土亦多说之。圆教道品名为无上佛法，有利根者于四净土应皆得闻也。 结云如是等法者，等前念处、正勤、如意足等，余一切四摄、六度、十力、无畏无量法门也。虽诸佛法三十七品收无不尽，而为机缘不等，或作种种开合名义不同。以要言之，随所欲闻无不演畅，故能令闻者皆生念佛念法念僧之心，所念三宝亦有别相一体乃至四教义意之不同，如余经论广明。 二、徴释伏疑。 “舍利弗！汝勿谓此鸟实是罪报所生。所以者何？彼佛国土无三恶道。舍利弗！其佛国土尚无恶道之名，何况有实？是诸众鸟，皆是阿弥陀佛欲令法音宣流变化所作。” 恐有疑曰：既是净土，何有众鸟？故今释曰：非罪报所生，乃弥陀欲令法音宣流故变化作此诸鸟耳。 问：“既云无恶道名，则白鹤、孔雀等独非畜生道名耶？” 答：“既非罪报所生，则一一名字皆诠如来究竟功德，所谓究竟白鹤、究竟孔雀等，无非性德美称，岂更名恶道哉！” 问：“佛欲法音宣流，随所化现皆可，何必化作众鸟？” 答：“有四悉檀因缘：一者、凡情喜此诸鸟，顺情而化之，令欢喜故；二者、鸟尚说法 现代汉语译本： 教道品名大乘初门，是为大乘佛教的入门教义，三乘（声闻乘、缘觉乘、菩萨乘）的修行者共同学习，在同居净土（凡圣同居土）中常常宣说。别教道品名是独特的菩萨法门，在同居净土和方便净土（方便有余土）这两种净土中也常常宣说。圆教道品名是无上的佛法，对于具有锐利根性的人来说，在四种净土（常寂光土，实报庄严土，方便有余土，凡圣同居土）中都应该能够听闻到。 总结说‘如是等法’，‘等’字包括前面的念处（四念处）、正勤（四正勤）、如意足（四如意足）等，以及其余一切四摄（布施、爱语、利行、同事）、六度（布施、持戒、忍辱、精进、禅定、般若）、十力（如来十力）、无畏（四无所畏）等无量法门。虽然诸佛的法门都包含在三十七道品中，没有遗漏，但是因为众生的根机和因缘不同，所以佛会以种种不同的开合方式和名义来宣说。总而言之，佛会随着众生想要听闻的内容而畅快地演说，所以能够让听闻者都生起念佛、念法、念僧之心，所念的三宝也有别相、一体乃至四教（藏、通、别、圆四教）义意的不同，这些在其他的经典和论著中有详细的说明。 二、 徵释伏疑 ‘舍利弗（佛陀的十大弟子之一，以智慧著称）！你不要认为这些鸟真的是因为罪业报应而产生的。这是为什么呢？因为在阿弥陀佛（西方极乐世界的教主）的佛国中没有三恶道（地狱、饿鬼、畜生）。舍利弗（佛陀的十大弟子之一，以智慧著称）！那个佛国甚至连恶道的名称都没有，更何况有真实的恶道存在呢？这些鸟，都是阿弥陀佛（西方极乐世界的教主）为了让佛法之音宣扬流布而变化出来的。’ 恐怕有人会怀疑说：既然是净土，为什么会有众鸟呢？所以现在解释说：这些鸟不是因为罪业报应而产生的，而是阿弥陀佛（西方极乐世界的教主）为了让佛法之音宣扬流布而变化出来的。 问：‘既然说没有恶道的名称，那么白鹤、孔雀等难道不是畜生道的名称吗？’ 答：‘既然不是因为罪业报应而产生的，那么每一个名字都诠释着如来（佛的称号）究竟的功德，所谓究竟白鹤、究竟孔雀等，无非是自性功德的美好称赞，怎么能再称为恶道呢！’ 问：‘佛想要佛法之音宣扬流布，随着所化现的都可以，为什么一定要化作众鸟呢？’ 答：‘有四悉檀（四种成就）的因缘：一是、凡夫的情感喜欢这些鸟，顺应凡夫的情感而变化出这些鸟，使他们欢喜；二是、鸟尚且能说法