English
Fearing prolixity, I stop here. Secondly, special cultivation: In the stage of accumulation (資糧位, Zīliáng Wèi), among the thirty-seven limbs of enlightenment, cultivate the four foundations of mindfulness (四念住, Sìniànzhù), the four right exertions (四正斷, Sìzhèngduàn), and the four bases of magical power (四神足, Sìshénzú). What is the proof? The *Madhyāntavibhāga* (中邊論) says: 'Through the four bases of magical power, the mind has the ability to accord with the roots of virtue of the part of liberation. After it is fulfilled, one should cultivate the five enhancements.' Since it says that it is fulfilled by the four parts of liberation, it is clear that the four bases of magical power are in the stage of accumulation. The four foundations of mindfulness and the four right exertions are before the four bases of magical power, so they are also in the stage of accumulation. Question: What is the order of cultivation of these three (the four foundations of mindfulness, the four right exertions, and the four bases of magical power)? Answer: First cultivate the four foundations of mindfulness, then the four right exertions, and finally the four bases of magical power. Question: Why is it so? Answer: Because from beginningless time, regarding the realms of body and so on, various defiled and pure differentiated appearances arise, giving rise to love and hate, sinking into the sea of suffering. Therefore, one first observes these four—body, feeling, mind, and dharma—seeing them as without characteristics. So the *Madhyāntavibhāga* says: 'If bodhisattvas, regarding the realms of body and so on, contemplate and cultivate the antidote with the aspect of non-attainment.' Although observing the four realms of body and so on as without characteristics, they are unable to remove obstacles. Next, cultivate the four right exertions to cut off the obstacles to be cut off. So the *Madhyāntavibhāga* says: 'Now, in order to be apart from the obstructing dharmas to be treated, and in order to cultivate the path of antidotes, one diligently cultivates the four right exertions.' Although able to subdue obstacles, one is unable to accomplish all desired beneficial and joyful things at will. Therefore, next cultivate the four bases of magical power. So the *Madhyāntavibhāga* says: 'Cultivating the four bases of magical power is the cause of all desired excellent things.' Question: Supernormal powers can only be aroused through samādhi (定, dìng). Obtaining supernormal powers in this stage indicates that one already has samādhi. Why do other treatises say that the stage of accumulation dwells in the outer gate (外門, wàimén), which is not included in samādhi? Answer: Other treatises only say that one mostly dwells in the outer gate, not that one only dwells in the outer gate, so there is also samādhi. Scatteredness is more, and samādhi is less, so it is said that one mostly dwells in the outer gate. Furthermore, in this stage, one also specially cultivates the ten practices of dharma. So the *Yogācārabhūmi-śāstra* (瑜伽師地論) says: 'That is, bodhisattvas first, in the stage of understanding and practice (勝解行地, Shèngjiěxíng Dì), rely on the ten practices of dharma to cultivate extremely well.' That is, this stage of accumulation and the stage of application are called the stage of understanding and practice. Unable to realize and understand, but only believing and understanding, so it is called understanding and practice. The ten practices of dharma, according to the *Asaṅga's Compendium of Determinations* (顯揚聖教論), are: First, writing. Regarding the *bodhisattva-piṭaka* (菩薩藏, Púsàzàng) (referring to the Mahayana Buddhist scriptures), whether large or small, one respects and reveres, that is, one writes oneself. --------------------------------------------------------------------------------
Chinese
。若使他书。二者供养。若劣若胜。诸供养具。谓自供养。若将己物令他供养。三者施他。若自书已。由矜愍他而施于彼。四者谛听。若他阐读。由宗仰故。五者自读发净信解恭敬重心。六者讽诵。从师受已而讽诵之。七者受持。既讽诵已。为坚持故。以广妙智而温习之。八者开演。悲愍他故。传授与彼。随其广略而为开演。九者思惟。独处闲静。极善研寻。十者修习。如所思惟。修奢摩他毗钵舍那等。 问此十法行何德须修。答能为闻思修等三慧。作助伴故。故中边颂云。此助伴应知。即十种法行。又云。由修此十。而得无边诸功德故。 问于何乘教。行斯十行得无量福。答于大乘教。非余二乘。故显扬云。于菩萨藏。中边亦云。此于大乘有十法行。 何故尔耶。答中边释云。一由最胜。二由无尽故。于大乘修福无边。非二乘也。 问法门一轨适绝踌躇。教辙分岐履。焉不惑。且夫阿含至教摈我法留。般若幽筌无非若幻。华严一切心起法性不亡。涅槃四德无为我体照。立有无纷乱。人法交驰使乎弱丧。归方何路。若存乎法我。外道之藉足依。触类皆空。日亲之典徒习。岂可擿空华为璎珞。堰焰水为华池者哉。法类于斯。诸何可效。一切靡作。十行徒施。鉾楯斯存。物疑那遣。答法体无异。 现代汉语译本：如果用其他书籍与佛经相比，以下十种行为可以产生功德：第一，供养。包括自己供养，以及将自己的物品让别人供养。第二，布施。自己抄写佛经后，因为怜悯他人而布施给他们。第三，谛听。当别人阐述读诵佛经时，因为敬仰佛法而认真听闻。第四，自读。自己阅读佛经，生起清净的信心和理解，并以恭敬心对待。第五，讽诵。从老师那里学习后，反复背诵。第六，受持。在讽诵之后，为了坚持不忘，用广大的智慧来温习。第七，开演。因为悲悯他人，将佛法传授给他们，根据他们的理解能力进行讲解。第八，思惟。独自在安静的地方，深入研究佛经的含义。第九，修习。按照所思惟的内容，修习奢摩他（止，Samatha）和毗钵舍那（观，Vipassana）等禅定。这十种行为被称为‘法行’。 问：这十种法行有什么功德，需要我们去修习？答：它们能够作为闻、思、修三种智慧的助伴。所以《中边分别论颂》（Madhyāntavibhāga-kārikā）中说：‘这助伴应该知道，就是十种法行。’又说：‘由于修习这十种法行，可以获得无边的功德。’ 问：在哪个乘的教法中，实行这十种法行可以获得无量的福报？答：在大乘教法中，而不是在声闻乘和缘觉乘这二乘中。所以《显扬圣教论》（Abhidharmasamuccaya）中说：‘在菩萨藏中。’《中边分别论》（Madhyāntavibhāga）也说：‘这十种法行在大乘中才有。’ 为什么会这样呢？答：《中边分别论释》（Madhyāntavibhāga-bhāṣya）解释说：‘一是因为大乘是最殊胜的，二是因为大乘的功德是无尽的。’所以在大乘中修习可以获得无边的福报，而在二乘中则不能。 问：佛法的道理只有一个，一旦偏离就会犹豫不决；教义的道路分叉，走在哪条路上才不会迷惑呢？且不说《阿含经》（Agama）的至高教义摒弃‘我’法而保留空性，般若（Prajna）深奥的法门无非如幻如化。《华严经》（Avatamsaka Sutra）说一切由心生起，但法性并未消亡。《涅槃经》（Nirvana Sutra）的四德（常乐我净，Nitya, Sukha, Atma, Subha）以无为为‘我’的本体。有和无的争论纷乱，人法交织，使弱者迷失方向，应该归向何处呢？如果执着于‘法我’，就成了外道可以凭借的依据；如果一切都视为空性，那么日亲（Nikaya）的经典也只是徒劳地学习。难道可以摘取空中的花朵作为璎珞，用燃烧的火焰当做华池吗？佛法的种类如此繁多，我们应该效法哪一种呢？如果一切都不做，那么实行这十种法行也是徒劳的。如果矛盾依然存在，那么疑惑又怎么能消除呢？答：法的本体并没有差异。
English
English version: If comparing other books with Buddhist scriptures, the following ten practices can generate merit: First, offering. This includes offering oneself, as well as having others make offerings with one's own possessions. Second, giving. After personally transcribing scriptures, giving them away to others out of compassion. Third, attentive listening. When others are expounding and reciting scriptures, listening attentively out of reverence for the Dharma. Fourth, self-reading. Reading the scriptures oneself, generating pure faith and understanding, and treating them with respect. Fifth, reciting. After receiving teachings from a teacher, repeatedly reciting them. Sixth, upholding. After reciting, in order to maintain and not forget, reviewing them with vast wisdom. Seventh, expounding. Out of compassion for others, transmitting the Dharma to them, explaining it according to their level of understanding. Eighth, contemplating. Being alone in a quiet place, deeply studying the meaning of the scriptures. Ninth, practicing. According to what has been contemplated, practicing Samatha (止, calming meditation) and Vipassana (观, insight meditation) and other forms of meditation. These ten practices are called 'Dharma practices'. Question: What merit do these ten Dharma practices have that we need to cultivate? Answer: They can serve as companions to the three wisdoms of hearing, thinking, and meditating. Therefore, the *Madhyāntavibhāga-kārikā* (中边分别论颂, Treatise on the Middle Way) says: 'These companions should be known as the ten Dharma practices.' It also says: 'By cultivating these ten practices, one can obtain boundless merit.' Question: In which vehicle's teachings can one obtain immeasurable blessings by practicing these ten Dharma practices? Answer: In the Mahayana (大乘) teachings, not in the Sravaka (声闻乘, Hearer Vehicle) or Pratyekabuddha (缘觉乘, Solitary Realizer Vehicle) vehicles. Therefore, the *Abhidharmasamuccaya* (显扬圣教论) says: 'In the Bodhisattva (菩萨) treasury.' The *Madhyāntavibhāga* (中边分别论) also says: 'These ten Dharma practices exist in the Mahayana.' Why is this so? Answer: The *Madhyāntavibhāga-bhāṣya* (中边分别论释) explains: 'First, because the Mahayana is the most supreme; second, because the merits of the Mahayana are inexhaustible.' Therefore, cultivating in the Mahayana can obtain boundless blessings, while in the two vehicles it cannot. Question: The principle of the Dharma is one, and once deviated, one becomes hesitant; the paths of the teachings diverge, which path should one take to avoid confusion? Not to mention that the supreme teachings of the *Agama* (阿含经) reject the 'self' and the Dharma, retaining emptiness, and the profound Dharma gates of Prajna (般若) are nothing but illusions. The *Avatamsaka Sutra* (华严经) says that everything arises from the mind, but the Dharma-nature does not perish. The four virtues (Nitya, Sukha, Atma, Subha, 常乐我净) of the *Nirvana Sutra* (涅槃经) take non-action as the essence of the 'self'. The arguments of existence and non-existence are chaotic, and the interweaving of people and Dharma causes the weak to lose their way. Where should one return? If one clings to the 'Dharma-self', it becomes a basis for heretics to rely on; if everything is regarded as emptiness, then the Nikaya (日亲) scriptures are only studied in vain. Can one pluck flowers from the sky to make necklaces, or use burning flames as lotus ponds? The types of Dharma are so numerous, which one should we emulate? If nothing is done, then practicing these ten Dharma practices is also in vain. If contradictions still exist, then how can doubts be eliminated? Answer: The essence of the Dharma is not different. --------------------------------------------------------------------------------
Chinese
应感有差。文虽不同。理实何别。良以有情无始执我不无。初折彼迷说我非有。二乘由是计我为无。妄执离心而有实法。复除其病总说为空。如来说空空心外法。有情不悟执一切空。空病既增。理当除遣。故华严说三界唯心。涅槃乃陈无为我净。言心内有。空病因除。说境外无。有疾便荡。既殊外道。诚堪所依。又不全空。十行须习。 问既说皆空。明总非有。若内心有。何曰皆空。故般若说。照见五蕴等皆空故。答密意总说一切为空。至理但言。遍计非有。依他成实识内非无。不说此二亦为非有。问何以为明。答解深密经瑜伽等言。胜义生菩萨白佛言。世尊我常独在静处。心生如是寻思。世尊以无量门曾说。诸蕴所有自相。生相灭相。永断遍知。未生令生。生已坚住。不忘修习增长广大。世尊复说。一切诸法皆无自性。无生无灭。本来寂静。自性涅槃。未审世尊依何密意作如是说。世尊答言。胜义生当知。我依三种无自性性。密意说言一切诸法皆无自性。谓相无自性性。生无自性性。胜义无自性性。一谓诸法遍计执相。此由假名安立为相。非由自相安立为相。是故说名相无自性性。意云。遍计无其体相。名相无性。而言相者。依名假立。非是遍计有体相。故方立为相。即以相无自性为初无性。故重言性。余二 现代汉语译本： 众生的根器和感应各有差异，佛经的文字表达虽然不同，但所蕴含的真理实际上有什么区别呢？这是因为有情众生从无始以来就执着于‘我’（ātman），这种执着始终存在。最初，为了破除这种迷惑，佛陀宣说‘我’并非真实存在。因此，声闻乘和缘觉乘的修行者就执着于‘我’是完全不存在的，并且错误地认为在心识之外存在真实的法（dharma）。为了进一步去除这种执着，佛陀又总说一切皆空。如果如来宣说空，并且认为心识之外的法也是空，那么有情众生就会不明白，从而执着于一切皆空。如果这种空病日益加重，就应当去除它。所以，《华严经》（Avataṃsaka Sūtra）说‘三界唯心’，而《涅槃经》（Nirvana Sutra）则阐述‘无为我净’。说心识之内存在，空病就可以去除；说心识之外不存在，有病的执着就可以荡除。这既不同于外道，确实可以作为依靠。但又不是完全空，所以十行（ten conducts）的修习是必须的。 问：既然说一切皆空，明明就是说一切都不是真实存在。如果内心存在，又怎么能说一切皆空呢？所以《般若经》（Prajñāpāramitā Sūtra）说，照见五蕴（pañca-skandha）等都是空性的缘故。 答：这是以秘密的含义总说一切为空，从究竟的真理来说，只是说遍计所执性（parikalpita-lakṣaṇa）不是真实存在。依他起性（paratantra-lakṣaṇa）和圆成实性（pariniṣpanna-lakṣaṇa）在识（vijñāna）内并非不存在。并没有说这二者也是不存在的。 问：用什么来证明这一点呢？ 答：《解深密经》（Saṃdhinirmocana Sūtra）、《瑜伽师地论》（Yogācārabhūmi-śāstra）等经典中说，胜义生菩萨（Paramārthotpāda Bodhisattva）禀白佛陀说：‘世尊，我常常独自在安静的地方，心中生起这样的思索。世尊曾经用无量法门宣说，诸蕴（skandha）所有的自相（svalakṣaṇa）、生相（utpāda-lakṣaṇa）、灭相（bhaṅga-lakṣaṇa），要永远断除、完全了知，未生起的令其生起，生起后使其坚固安住，不忘失地修习，增长广大。世尊又说，一切诸法（dharma）都没有自性（svabhāva），没有生灭，本来就是寂静的，自性就是涅槃（nirvāṇa）。我不知道世尊是依据什么秘密的含义而这样说的。’ 世尊回答说：‘胜义生，你应该知道，我是依据三种无自性性（tri-niḥsvabhāvatā），以秘密的含义说一切诸法都没有自性。这三种无自性性是：相无自性性（lakṣaṇa-niḥsvabhāvatā）、生无自性性（utpāda-niḥsvabhāvatā）、胜义无自性性（paramārtha-niḥsvabhāvatā）。第一种是诸法的遍计执相（parikalpita-lakṣaṇa）。这种相是由假名安立的，不是由自相安立的，所以称为相无自性性。意思是说，遍计所执性没有它的体相，名为相无自性。而说相，是依据名而假立的，不是说遍计所执性有体相，所以才安立为相。即以相无自性作为最初的无自性。所以重复说性。’还有两种无自性性。