English
English version: 'Mindful giving' is called ‘Bu’ (布, giving). Relinquishing one's own benefit to benefit others is therefore called ‘Shi’ (施, generosity). Both are accompanied by pleasant speech and sounds, expressed and manifested in a subtle way, which is called ‘Yu’ (语, speech). Listeners feel joy and happiness, so it is considered ‘Ai’ (爱, loving speech). The third is ‘Li Xing’ (利行, beneficial conduct). ‘Xing’ refers to the conduct being practiced, which is the cause; ‘Li’ refers to the benefit obtained, which is the result. Therefore, the *Yogacarabhumi-sastra* says: ‘By this, one can obtain lightness and ease of body and mind in this life, and *parinirvana* in the next life.’ The lightness and ease in this life and *parinirvana* in the next life can both be called ‘Li,’ because they are all beneficial. The fourth is ‘Tong Shi’ (同事, shared activity). ‘Tong’ means equal, and ‘Shi’ means activity. It means engaging in practice equally with sentient beings, therefore it is called ‘Tong Shi.’ These two modes of conduct are: If a *Bodhisattva* wants to gather and teach sentient beings, it will not exceed these four methods. If one wants to teach them, one must first practice generosity, that is, according to what they need, give them external wealth, such as gold and silver, and internal wealth, such as hands and feet, giving whatever they ask for. Because one gives according to their wishes, sentient beings will be close to the *Bodhisattva*, this is called ‘Shi She’ (施摄, gathering through generosity). After being close, one then uses loving speech to please them, so that they accept the Dharma. Therefore, the *Yogacarabhumi-sastra* says: ‘What is the *Bodhisattva's* loving speech? It is to always be happy to speak pleasant words, etc.’ There are roughly three types: First, comforting speech, facing sentient beings with a smile, greeting them first, and comforting and advising them according to their situation; second, congratulatory speech, feeling happy when seeing sentient beings have prosperous things; third, speech of superior benefit, expounding all perfect, supreme, and subtle Dharma teachings for sentient beings. After speaking all the above loving words, let the minds of those being taught generate love and take refuge in the *Bodhisattva*. After taking refuge, then teach them to practice. The *Yogacarabhumi-sastra* says: ‘*Bodhisattvas*, through these loving words, show sentient beings the correct principles, and according to their situation, act in accordance with the meaning and benefit in what they learn.’ This means that, according to the differences in the nature of the *Yana* (乘, vehicle) they practice, they are taught to practice the conduct of the Three Vehicles (Triyana) and so on, so as to obtain the fruits of their respective vehicles. Moreover, if a *Bodhisattva* acts in this way, he must abide in compassion, without attachment, and persuade and subdue them. After initiating beneficial conduct, one then engages in activities together with those being taught. Someone asks: ‘It is enough to just teach them to practice, why is it necessary to participate personally?’ The answer is: ‘If one does not do it oneself, how will others be willing to learn?’ In order for them to practice, one must do it oneself first. Therefore, the *Yogacarabhumi-sastra* says: --------------------------------------------------------------------------------
Chinese
。谓诸菩萨若于是义于是善根劝他受学。即于此义于此善根自现受学。如是菩萨与他同事。故名同事。由此四事摄诸有情。不增不减。 后明六度。六度之义乃有多种。今者略示八门差别。一辨列。二释名。三显相。四加行。五净相。六不增不减。七相摄。八胜德果利。一辨列者。施有三种。一舍财等名为财施。二以三藏等教施于有情。名为法施。三令他离怖。名无畏施。戒亦三种。一者能离不善防护受持。名律仪戒。即沙门等七众所学戒等是也。二以一切佛法为体。名摄善法戒。三者以此戒善资物。名饶益有情戒。忍亦三种。一者怨对能受。名耐怨害忍。二者贫病寒热种种苦至。忍而修道而不退屈。名安受苦忍。三者于甚深法能谛思惟审观义理。名谛察法忍。精进亦三。一者若修诸行。发起勇悍于行不退。如入阵者被铠甲。故即无怯退故。名被甲精进。二者修诸善品而勤进趣。名为摄善精进。三者能以精勤利乐含识故。名利乐精进。定亦有三。一者而能安住现法乐故。名为安住静虑。二者以此能发六神通故。名为引发静虑。三者用此能成利有情事故。名办事静虑。慧亦有三。谓生空无分别慧。法空无分别慧。俱空无分别慧。如次即是别缘我法及俱缘彼根本之智。简异后得言无分别。 二释名者。先总后 现代汉语译本：如果各位菩萨劝他人接受和学习这些意义和这些善根，那么实际上就是自己也在显现接受和学习这些意义和这些善根。这样的菩萨与他人一同行事，所以称为‘同事’。通过这四种方法来摄受所有众生，不多也不少。 下面阐明六度（Six Pāramitās）。六度的意义有很多种，现在简要地揭示八个方面的差别：一、辨别列举；二、解释名称；三、显现体相；四、加行；五、清净体相；六、不多不少；七、相互摄持；八、殊胜功德利益。一、辨别列举：布施（Dāna）有三种：一是舍弃财物等，称为财施（Āmiṣa-dāna）；二是用三藏（Tripiṭaka）等教法施予有情众生，称为法施（Dharma-dāna）；三是使他人远离怖畏，称为无畏施（Abhaya-dāna）。戒（Śīla）也有三种：一是能够远离不善，防护受持，称为律仪戒（Prātimokṣa-śīla），也就是沙门（Śrāmaṇa）等七众所学习的戒等；二是以一切佛法为体，称为摄善法戒（Kuśala-dharma-saṃgraha-śīla）；三是用这种戒善作为资粮，利益有情众生，称为饶益有情戒（Sattvārtha-kriyā-śīla）。忍（Kṣānti）也有三种：一是对于怨恨能够忍受，称为耐怨害忍（Paropakāra-duḥkha-adhi-vāsanā-kṣānti）；二是贫穷、疾病、寒冷、炎热种种痛苦到来时，忍耐并修道而不退缩，称为安受苦忍（Duḥkha-adhi-vāsanā-kṣānti）；三是对于甚深佛法能够仔细思维，审察观照义理，称为谛察法忍（Dharma-vicaya-kṣānti）。精进（Vīrya）也有三种：一是如果修习各种行为，发起勇猛精进，对于修行不退转，如同进入战场的人穿上铠甲，因此没有怯懦退缩，称为被甲精进（Saṃnāha-vīrya）；二是修习各种善法而勤奋进取，称为摄善精进（Kuśala-dharma-saṃgraha-vīrya）；三是能够用精勤来利益安乐一切众生，称为利乐精进（Sattvārtha-kriyā-vīrya）。定（Dhyāna）也有三种：一是能够安住在现世的快乐中，称为安住静虑（Sthita-sukha-vihāra-dhyāna）；二是用这种禅定能够引发六神通，称为引发静虑（Abhijñā-utpāda-dhyāna）；三是用这种禅定能够成就利益有情众生的事业，称为办事静虑（Sattvārtha-kriyā-dhyāna）。慧（Prajñā）也有三种：即生空无分别慧（Pudgala-nairātmya-nirvikalpa-prajñā）、法空无分别慧（Dharma-nairātmya-nirvikalpa-prajñā）、俱空无分别慧（Ubhayā-nairātmya-nirvikalpa-prajñā）。依次分别是别别缘于我、法以及同时缘于二者的根本智。用‘无分别’来区别于后得智。 二、解释名称：先总说后别说。
English
English version: If those Bodhisattvas encourage others to accept and learn these meanings and these roots of goodness, then they are actually manifesting, accepting, and learning these meanings and these roots of goodness themselves. Such Bodhisattvas act together with others, hence they are called 'co-workers'. Through these four methods, all sentient beings are embraced, neither more nor less. Next, the Six Pāramitās are explained. There are many meanings to the Six Pāramitās, but now, eight aspects of their differences are briefly shown: 1. Distinguishing and Enumerating; 2. Explaining the Names; 3. Revealing the Characteristics; 4. Application; 5. Pure Characteristics; 6. Neither Increasing nor Decreasing; 7. Mutual Inclusion; 8. Excellent Virtues and Benefits. 1. Distinguishing and Enumerating: Giving (Dāna) has three types: First, giving up wealth, etc., is called material giving (Āmiṣa-dāna); second, using the teachings of the Tripiṭaka (Tripiṭaka) etc., to give to sentient beings is called Dharma giving (Dharma-dāna); third, enabling others to be free from fear is called fearlessness giving (Abhaya-dāna). Precept (Śīla) also has three types: First, being able to stay away from unwholesome actions, protecting and upholding, is called the precept of discipline (Prātimokṣa-śīla), which is the precept learned by the seven assemblies such as Śrāmaṇa (Śrāmaṇa); second, taking all Buddha-dharma as its essence is called the precept of gathering wholesome dharmas (Kuśala-dharma-saṃgraha-śīla); third, using this precept of goodness as resources to benefit sentient beings is called the precept of benefiting sentient beings (Sattvārtha-kriyā-śīla). Patience (Kṣānti) also has three types: First, being able to endure resentment is called enduring harm from enemies (Paropakāra-duḥkha-adhi-vāsanā-kṣānti); second, when poverty, sickness, cold, heat, and various sufferings arrive, enduring and cultivating the path without retreating is called peacefully enduring suffering (Duḥkha-adhi-vāsanā-kṣānti); third, being able to carefully contemplate and examine the meaning of the profound Dharma is called contemplating the Dharma with truth (Dharma-vicaya-kṣānti). Diligence (Vīrya) also has three types: First, if cultivating various practices, initiating courage and vigor, and not retreating from practice, like a person entering the battlefield wearing armor, therefore without cowardice or retreat, is called armored diligence (Saṃnāha-vīrya); second, cultivating various wholesome qualities and diligently progressing is called gathering wholesome diligence (Kuśala-dharma-saṃgraha-vīrya); third, being able to use diligence to benefit and bring joy to all sentient beings is called benefiting and bringing joy diligence (Sattvārtha-kriyā-vīrya). Concentration (Dhyāna) also has three types: First, being able to abide in the happiness of the present life is called abiding in peaceful contemplation (Sthita-sukha-vihāra-dhyāna); second, using this concentration to generate the six supernormal powers is called generating contemplation (Abhijñā-utpāda-dhyāna); third, using this concentration to accomplish the work of benefiting sentient beings is called accomplishing work contemplation (Sattvārtha-kriyā-dhyāna). Wisdom (Prajñā) also has three types: namely, the wisdom of no-self of persons without discrimination (Pudgala-nairātmya-nirvikalpa-prajñā), the wisdom of no-self of dharmas without discrimination (Dharma-nairātmya-nirvikalpa-prajñā), and the wisdom of no-self of both without discrimination (Ubhayā-nairātmya-nirvikalpa-prajñā). In order, these are the fundamental wisdom that separately focuses on self, dharma, and simultaneously focuses on both. 'Without discrimination' is used to distinguish it from subsequent wisdom. 2. Explaining the Names: First, a general explanation, then a specific explanation. --------------------------------------------------------------------------------
Chinese
别。言总名者。解深密经及瑜伽云。何缘此名波罗蜜多。由五缘故。一无染着。不染着波罗蜜多相违事故。二无顾恋。谓于一切波罗蜜多诸果异熟及报恩中。心无系故。三无罪过。谓于如是波罗蜜多。无间杂染法离非方便行故。四无分别。谓于如是波罗蜜多。不如言词执着自相故。五正回向。谓如是所作所集波罗蜜多。回求无上大菩提果故。又对法论云。到所知彼岸名波罗蜜多。又波罗是所知彼岸义。蜜多是到义。释别名者。摄论云。能裂悭吝贫穷。及能引得广大财位福德。故名为施。能息灭恶戒恶趣。及能引得善趣等持。故名为戒。能灭尽忿怒怨仇。及能善住自安隐故。故名为忍。妙能远离所有懈怠恶不善法。及能出生无量善法。故名精进。能销除彼所有散动。及能引得内心安住。故名静虑。能除遣一切见趣诸邪恶慧。及能贞实品别知法。故名为慧。 三辨相者。问但施等即得名为波罗蜜多。为不尔耶。答有得不得。故唯识云。要七最胜之所摄受。方可建立波罗蜜多。一安住最胜。谓要安住菩萨种姓。二依止最胜。谓要依止大菩提心。三意乐最胜。谓要悲愍一切有情。四事业最胜。谓要具行一切事业。五巧便最胜。谓要无相智所摄受。六回向最胜。谓要回向无上菩提。七清净最胜。谓要不为二障间杂。若非此 现代汉语译本：另外，关于总名的解释，《解深密经》和《瑜伽师地论》中说，为什么称之为波罗蜜多（pāramitā，到彼岸）？因为有五个原因：一是没有染着，不染着与波罗蜜多相违背的事物；二是没有顾恋，即对于一切波罗蜜多的各种果报、异熟果以及报恩，内心没有系缚；三是没有罪过，即对于这样的波罗蜜多，没有夹杂染污法，远离非正当的修行方式；四是没有分别，即对于这样的波罗蜜多，不执着于言辞，不执着于自相；五是正确的回向，即将所做所积累的波罗蜜多，回向于追求无上的大菩提果。此外，《对法论》中说，到达所知之彼岸，名为波罗蜜多。而且，“波罗”（pāra）是所知彼岸的意思，“蜜多”（mitā）是到达的意思。 关于别名的解释，《摄大乘论》中说，能够破除悭吝和贫穷，并且能够引得广大的财富和地位福德，所以称为布施（dāna）；能够止息恶戒和恶趣，并且能够引得善趣和禅定，所以称为持戒（śīla）；能够灭尽忿怒和怨仇，并且能够安住于自身的安稳，所以称为忍辱（kṣānti）；能够巧妙地远离一切懈怠和恶不善法，并且能够产生无量的善法，所以称为精进（vīrya）；能够消除一切散乱，并且能够引得内心的安住，所以称为静虑（dhyāna）；能够去除一切见解上的偏执和邪恶的智慧，并且能够真实地辨别诸法，所以称为般若（prajñā）。 三、辨别体相：问：仅仅是布施等就可以称为波罗蜜多吗？答：有可以的，也有不可以的。所以《唯识论》中说，必须要被七种最殊胜的条件所摄受，才可以建立为波罗蜜多。一是安住最胜，即要安住在菩萨种姓中；二是依止最胜，即要依止大菩提心；三是意乐最胜，即要悲悯一切有情众生；四是事业最胜，即要具足修行一切事业；五是方便最胜，即要被无相智慧所摄受；六是回向最胜，即要回向于无上的菩提；七是清净最胜，即要不被两种障碍所夹杂。如果不是这样