English
English version What are these? They refer to faith (śraddhā), vigor (vīrya), mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā). Being able to deeply endure and delight in the pure nature of the Three Jewels (Buddha, Dharma, Sangha), the Four Noble Truths (duḥkha, samudaya, nirodha, and marga), etc., is called 'faith'. Vigorously cultivating is called 'vigor'. Remembering and maintaining awareness of the object of focus is called 'mindfulness'. Focusing intently on the object of focus is called 'concentration'. Discriminating and choosing between merits and faults is how one obtains the name 'wisdom'. What are the Five Powers? Because they cannot be subdued, they are called 'powers'. That is, the preceding five roots (root of faith, root of vigor, root of mindfulness, root of concentration, root of wisdom) cannot be subdued or transformed, hence they are established as powers. Therefore, the *Yogācārabhūmi-śāstra* says: 'Who cannot be subdued?' The answer is: 'This pure faith, whether it be gods, demons, or even various afflictions, cannot subdue it.' Therefore, it is called difficult to subdue. Its essence is the five roots; there is no other difference. What are the Seven Factors of Enlightenment? 'Enlightenment' (bodhi) is wisdom, and 'factor' (aṅga) is classification. Because the classifications are different, there are seven types, called the Seven Factors of Enlightenment. These seven are: 1. Mindfulness (smṛti). 2. Discrimination of Dharma (dharmavicaya). 3. Vigor (vīrya). 4. Joy (prīti). 5. Tranquility (praśrabdhi). 6. Concentration (samādhi). 7. Equanimity (upekṣā). Clearly remembering the object of focus is called 'mindfulness'. Observing merits and faults is called 'discrimination of Dharma'. Ardently cultivating good deeds is called 'vigor'. Feeling comfortable and joyful in the mind is how one obtains the name 'joy'. Harmonizing and smoothing the body and mind is called 'tranquility'. Focusing intently on the object of focus is called 'concentration'. Being far from dullness and agitation, being equally still and quiet, is called 'equanimity'. Question: Discrimination of Dharma is wisdom, so it can be called a factor of enlightenment. The rest are not contained by wisdom, so why can they be called factors of enlightenment? Answer: The factor of mindfulness is what the Dharma of enlightenment relies on, and discrimination of Dharma itself is enlightenment. Vigor is the factor of enlightenment that leads to liberation. Joy is the factor of enlightenment that benefits. Tranquility, concentration, and equanimity are the factors of enlightenment that are free from defilement. Therefore, the self and the rest that are not wisdom are all generally called factors of enlightenment. Why are these three called factors free from defilement? Answer: Coarseness is the cause of producing various defilements, and tranquility is close to being able to counteract this coarseness, so it is the cause of being free from defilement. Because one relies on concentration, one can be far from defilement, and concentration is what one relies on to be far from defilement. Equanimity can truly remove defilement, and it is the nature of being free from defilement. Therefore, these three obtain the name of being free from defilement. What is the Eightfold Noble Path? Being in accordance with truth and penetrating the divine is called 'noble'. Carrying and traveling is called 'path'. What are these eight? They refer to right thought (samyak-saṃkalpa), right speech (samyag-vāc), right action (samyak-karmānta), right livelihood (samyag-ājīva), right effort (samyag-vyāyāma), right mindfulness (samyak-smṛti), right concentration (samyak-samādhi), and right view (samyag-dṛṣṭi). Deliberating on the meaning of the principles. --------------------------------------------------------------------------------
Chinese
名正思惟。语离四非。称为正语。身远三过。名为正业。无漏身语离五邪命。名为正命。修善断恶有胜堪能。目为精进。明记所缘。称为正念。摄心不乱。号为正定。推察谛理。故名正见。二略问答者。问小乘之人修菩提分教有诚文。何以得知大乘亦学。答智度论云。问三十七品是声闻辟支佛道。六波罗蜜是菩萨道。何故于菩提道说声闻法。答菩萨摩诃萨学一切道品。既云一切。故知亦通菩萨所学。问菩提分法通诸位者。何故瑜伽摄论皆云四地方得菩提分耶。答彼据三地得定戒等。相同世间。四地相同二乘出世。道品无漏而是出世。故言四地方得起也。问三乘同修行相何别。答中边论云。二乘之人以自相续身等为境。以修对治。菩萨通以自他相续身等为境。而修对治。声闻独觉于身等境。以无常等行相思惟而修对治。若诸菩萨于身等境。而以无所得行相思惟。修于对治。声闻独觉修念住等。但为身等速得离系。若诸菩萨修念住等。不为身等离系。但为证得无住涅槃。由此三缘。与二乘别。 次明四摄。略分二门。初释名字。后辨行相。初中又二。先总后别。总者。以此四事摄诸有情。故名四摄。或摄者益他。以施等法益有情故。故瑜伽云。所有摄事能成就他一切有情。能成就者即是益也。释别名者。一者布施运 现代汉语译本 名正思惟（正确的思考）。语离四非（言语远离四种过失：妄语、绮语、恶口、两舌），称为正语（正确的言语）。身远三过（身体远离三种过失：杀生、偷盗、邪淫），名为正业（正确的行为）。无漏身语离五邪命（没有烦恼的身语远离五种不正当的谋生方式），名为正命（正确的谋生）。修善断恶有胜堪能（修习善行，断除恶行，具有殊胜的能力），称为精进（正确的努力）。明记所缘（清楚地记住所缘境），称为正念（正确的忆念）。摄心不乱（收摄心念，不使散乱），号为正定（正确的禅定）。推察谛理（推究观察真谛的道理），故名正见（正确的见解）。 二、略问答： 问：小乘之人修菩提分教有诚文（小乘修行者修习菩提分法有明确的经典依据），何以得知大乘亦学（为什么知道大乘修行者也修习）？ 答：《智度论》云：问：三十七品是声闻辟支佛道（三十七道品是声闻和辟支佛的修行道路），六波罗蜜是菩萨道（六波罗蜜是菩萨的修行道路），何故于菩提道说声闻法（为什么在菩提道中讲说声闻法）？答：菩萨摩诃萨学一切道品（菩萨摩诃萨修学一切道品）。既云一切（既然说一切），故知亦通菩萨所学（就知道也包括菩萨所学）。 问：菩提分法通诸位者（菩提分法通用于各个阶位的修行者），何故《瑜伽师地论》、《摄大乘论》皆云四地方得菩提分耶（为什么《瑜伽师地论》和《摄大乘论》都说在第四地才能获得菩提分）？ 答：彼据三地得定戒等（他们根据第三地获得禅定和戒律等），相同世间（与世间法相同）。四地相同二乘出世（第四地与二乘的出世间法相同）。道品无漏而是出世（道品是无漏的，是出世间的），故言四地方得起也（所以说在第四地才能生起）。 问：三乘同修行相何别（三乘修行相同，有什么区别）？ 答：《中边分别论》云：二乘之人以自相续身等为境（二乘修行者以自己的身心等为所缘境），以修对治（通过修行来对治烦恼）。菩萨通以自他相续身等为境（菩萨普遍以自己和他人的身心等为所缘境），而修对治（通过修行来对治烦恼）。声闻独觉于身等境（声闻和独觉对于身心等境），以无常等行相思惟而修对治（以无常等行相来思维，从而修习对治）。若诸菩萨于身等境（如果诸位菩萨对于身心等境），而以无所得行相思惟（以无所得的行相来思维），修于对治（修习对治）。声闻独觉修念住等（声闻和独觉修习念住等），但为身等速得离系（只是为了使身心等迅速脱离束缚）。若诸菩萨修念住等（如果诸位菩萨修习念住等），不为身等离系（不是为了使身心等脱离束缚），但为证得无住涅槃（只是为了证得无住涅槃）。由此三缘（由于这三种因缘），与二乘别（与二乘有所区别）。 次明四摄（接下来阐明四摄法）。略分二门（大致分为两个方面）。初释名字（首先解释名称），后辨行相（然后辨别行相）。初中又二（在解释名称中又分为两个方面）。先总后别（先总说，后别说）。总者（总的来说），以此四事摄诸有情（用这四种方法来摄受一切有情），故名四摄（所以称为四摄）。或摄者益他（或者说，摄就是利益他人），以施等法益有情故（用布施等方法来利益有情）。故《瑜伽师地论》云：所有摄事能成就他一切有情（所有摄受的事情能够成就他人的一切有情），能成就者即是益也（能够成就就是利益）。释别名者（解释各个名称）：一者布施运（第一是布施）
English
English version Right mindfulness is correct thinking. Speech that avoids the four wrongs (false speech, embellished speech, harsh speech, and divisive speech) is called right speech. The body that avoids the three transgressions (killing, stealing, and sexual misconduct) is called right action. The undefiled body and speech that avoid the five wrong livelihoods are called right livelihood. Cultivating good and abandoning evil with superior ability is called right diligence. Clearly remembering the object of focus is called right mindfulness. Gathering the mind without distraction is called right concentration. Investigating the truth is called right view. Two, brief questions and answers: Question: The Shravakas (small vehicle practitioners) have authentic texts for cultivating the Bodhi-anga teachings (the limbs of enlightenment), how do we know that the Mahayana (great vehicle) also studies them? Answer: The *Mahaprajnaparamita-shastra* (Treatise on the Great Perfection of Wisdom) says: Question: The thirty-seven factors of enlightenment are the path of the Shravakas and Pratyekabuddhas (solitary Buddhas), and the six paramitas (perfections) are the path of the Bodhisattvas. Why are the Shravaka teachings discussed in the path to enlightenment? Answer: Bodhisattva-Mahasattvas (great Bodhisattvas) study all the factors of enlightenment. Since it says 'all,' it is known that it also includes what Bodhisattvas study. Question: The Bodhi-anga teachings are common to all stages of practitioners, why do the *Yogacarabhumi-shastra* (Treatise on the Stages of Yoga Practice) and the *Mahayanasamgraha* (Compendium of the Mahayana) both say that the Bodhi-angas are attained in the fourth Bhumi (stage)? Answer: They are based on the third Bhumi, where one attains samadhi (concentration), precepts, etc., which are similar to the mundane world. The fourth Bhumi is similar to the supramundane of the two vehicles (Shravakas and Pratyekabuddhas). The factors of enlightenment are undefiled and supramundane, therefore it is said that they arise in the fourth Bhumi. Question: The three vehicles (Shravakas, Pratyekabuddhas, and Bodhisattvas) have similar practices, what are the differences? Answer: The *Madhyantavibhaga* (Distinguishing the Middle from the Extremes) says: Practitioners of the two vehicles take their own continuum of body, etc., as the object, and cultivate antidotes. Bodhisattvas universally take the continuum of their own and others' bodies, etc., as the object, and cultivate antidotes. Shravakas and Pratyekabuddhas, regarding the body, etc., contemplate impermanence, etc., and cultivate antidotes. If Bodhisattvas, regarding the body, etc., contemplate the aspect of non-attainment, they cultivate antidotes. Shravakas and Pratyekabuddhas cultivate the four mindfulnesses, etc., only to quickly liberate the body, etc., from bondage. If Bodhisattvas cultivate the four mindfulnesses, etc., it is not to liberate the body, etc., from bondage, but to attain non-abiding Nirvana. Due to these three reasons, they are different from the two vehicles. Next, explaining the four Sangrahavastus (means of gathering or embracing). Briefly divided into two aspects. First, explaining the names, and then distinguishing the characteristics. Within the first, there are two more aspects. First, general, then specific. Generally speaking, these four things gather all sentient beings, hence they are called the four Sangrahavastus. Or, 'gathering' means benefiting others, because benefiting sentient beings with generosity, etc. Therefore, the *Yogacarabhumi-shastra* says: 'All gathering activities can accomplish all sentient beings for others,' and 'being able to accomplish' means benefiting. Explaining the individual names: First, generosity --------------------------------------------------------------------------------
Chinese
心普及。称之为布。辍己惠人故名为施。二者爱语音声屈曲表彰名语。闻者悦乐故目为爱。三者利行。行是所修之行。即是因名。利是所得利益。即是果称。故瑜伽云。由此能令于现法中得身轻安。于后法中。般涅槃等此现轻安后般涅槃。皆并名利。有所益故。四者同事。同者等也。事者事业。谓与有情等修行业故名同事。二行相者。菩萨若欲摄化有情。不过此四。若欲化彼。先行于施。谓随于彼所须。外财金银等物。及以内财手足等类。随求皆与。由随意与故。诸有情亲附菩萨。是名施摄。既亲附已。次以爱语悦豫彼心。令其受道。故瑜伽云。云何菩萨自性爱语。常乐宣说可意语等。略有三种。一慰喻语。对诸有情含笑先言。命进问安。随宜慰喻。二庆慰语。见诸有情有昌盛事而庆悦之。三胜益语。为诸有情宣说一切圆满殊胜微妙法教。既行如上所有爱语。令所化生心起爱慕归依菩萨。既归依已。次教修行。瑜伽云。谓诸菩萨由彼爱语。为诸有情示现正理。随其所应。于诸所学。随义利行。此意即说。随彼诸乘根性差别。而教行彼三乘等行得自乘果。又若菩萨如是行中。必住悲心。无爱染心。劝导调伏。起利行已。次与所化同其事业。问但化彼行。何假身同。答自若不行。人焉肯学。为令彼修故。要自作。故瑜伽云 现代汉语译本： ‘心普及’，这被称为‘布’（Bu，给予）。舍弃自己的利益去惠及他人，因此称为‘施’（Shi，布施）。这两者都伴随着悦耳的言语和声音，用委婉的方式来表达和彰显，这被称为‘语’（Yu，言语）。听者感到喜悦快乐，因此被认为是‘爱’（Ai，爱语）。第三是‘利行’（Li Xing，利他行为）。‘行’是指所修行的行为，也就是因；‘利’是指所获得的利益，也就是果。因此，《瑜伽师地论》中说：‘由此能使人在现世获得身心轻安，在来世获得般涅槃等。’这里的现世轻安和来世般涅槃，都可以称为‘利’，因为它们都有所利益。第四是‘同事’（Tong Shi，共同事业）。‘同’是平等的意思，‘事’是事业。意思是与有情众生平等地共同修行，因此称为‘同事’。 这两种行为方式是：菩萨如果想要摄受和教化有情众生，不会超出这四种方法。如果想要教化他们，首先要施行布施，也就是根据他们所需要的，给予他们外在的财物，如金银等，以及内在的财物，如手足等，随他们的请求都给予。因为随顺他们的意愿给予，所以有情众生会亲近菩萨，这称为‘施摄’。在亲近之后，再用爱语来使他们喜悦，让他们接受佛法。所以，《瑜伽师地论》中说：‘菩萨的爱语是什么呢？就是经常乐于宣说令人喜悦的话语等。’大致有三种：一是慰喻语，对有情众生面带微笑，先打招呼问候，随其情况进行安慰和劝导；二是庆慰语，看到有情众生有昌盛的事情而感到喜悦；三是胜益语，为有情众生宣说一切圆满殊胜微妙的佛法教义。在说了如上所有的爱语之后，让所教化众生的心中生起爱慕，归依菩萨。在归依之后，再教导他们修行。《瑜伽师地论》中说：‘菩萨通过这些爱语，为有情众生展示正确的道理，根据他们的情况，在他们所学的方面，随顺义理而行。’这里的意思是说，根据他们所修行的乘（Yana）的根性差别，而教导他们修行三乘（Triyana）等的行为，从而获得各自乘的果报。而且，如果菩萨在这样行事的过程中，必定安住于悲心，没有爱染之心，劝导和调伏他们。在发起利他行为之后，再与所教化者共同从事事业。有人问：‘仅仅教化他们修行就可以了，为什么还要亲自参与呢？’回答说：‘如果自己不去做，别人怎么肯学习呢？’为了让他们修行，自己必须要先做。所以，《瑜伽师地论》中说：