Chinese
。从睹史多天宫降下。八相成道。名第三愿。愿于当来。行一切种菩萨正行。名第四愿。愿于当来。普能成就一切有情。名第五愿。愿于当来。一切世界皆能示现。名第六愿。愿于当来。普能净修一切佛土。名第七愿。愿于当来。一切菩萨皆同一种意乐加行趣入大乘。名第八愿。愿于当来。所有一切无倒加行皆不唐捐。名第九愿。愿于当来。速证无上正等菩提。名第十愿。诸圣教中愿行非一。恐繁不具。 既发愿已。次立于誓。准庄严论。由五义故立六种誓。五义者。一能坚固其心。二能制伏烦恼。三能遮放逸。四能破五盖。五能勤修六度。云何立誓。若有人来种种求索。我于尔时随有施与。乃至不生一念悭吝。若我持戒。乃至失命建立净心。誓无改悔。若我修忍。为他侵害。乃至割截。常生慈心。誓不恚碍。若修精进。遭逢寒暑王贼水火师子虎狼无水谷处。要必坚固誓不退没。若我修禅。为外事恼不得摄心。要系念境。誓不暂起非法乱想。若修智慧。观一切法如真实性。随顺受持于善不善有为无为生死涅槃。不起二见。若我心吝悔恚碍退没乱想。起于二见如弹指顷。以施戒忍精进禅智求得报者。我即欺诳十方世界无量无边阿僧祇现在诸佛。于未来世亦当必定不证菩提。菩萨以十大愿持正法行。以六大愿制伏放 现代汉语译本：从睹史多天宫（Tushita Heaven，欲界六天之一，弥勒菩萨所在）降下，八相成道（Buddha's Eight Great Acts，指佛陀一生中最重要的八个阶段）。名为第三愿。愿于当来（未来），行一切种菩萨正行，名为第四愿。愿于当来，普能成就一切有情（sentient beings），名为第五愿。愿于当来，一切世界皆能示现，名为第六愿。愿于当来，普能净修一切佛土（Buddha-field），名为第七愿。愿于当来，一切菩萨皆同一种意乐加行趣入大乘（Mahayana），名为第八愿。愿于当来，所有一切无倒加行皆不唐捐（in vain），名为第九愿。愿于当来，速证无上正等菩提（Anuttara-samyak-sambodhi，无上正等正觉），名为第十愿。诸圣教中愿行非一，恐繁不具。 既发愿已，次立于誓。准庄严论，由五义故立六种誓。五义者：一能坚固其心，二能制伏烦恼，三能遮放逸，四能破五盖（Five Hindrances），五能勤修六度（Six Perfections）。云何立誓？若有人来种种求索，我于尔时随有施与，乃至不生一念悭吝。若我持戒，乃至失命建立净心，誓无改悔。若我修忍，为他侵害，乃至割截，常生慈心，誓不恚碍。若修精进，遭逢寒暑王贼水火师子虎狼无水谷处，要必坚固誓不退没。若我修禅，为外事恼不得摄心，要系念境，誓不暂起非法乱想。若修智慧，观一切法如真实性，随顺受持于善不善有为无为生死涅槃（Nirvana），不起二见。若我心吝悔恚碍退没乱想，起于二见如弹指顷，以施戒忍精进禅智求得报者，我即欺诳十方世界无量无边阿僧祇现在诸佛，于未来世亦当必定不证菩提。菩萨以十大愿持正法行，以六大愿制伏放逸。
English
English version: Descending from the Tushita Heaven (one of the six heavens of the desire realm, where Bodhisattva Maitreya resides), accomplishing the Eight Great Acts (Buddha's Eight Great Acts, referring to the eight most important stages in the life of the Buddha). This is called the third vow. Vowing in the future to practice all kinds of Bodhisattva's proper conduct, this is called the fourth vow. Vowing in the future to universally accomplish all sentient beings, this is called the fifth vow. Vowing in the future to be able to manifest in all worlds, this is called the sixth vow. Vowing in the future to universally purify all Buddha-fields, this is called the seventh vow. Vowing in the future that all Bodhisattvas will have the same intention and diligent practice, entering the Mahayana, this is called the eighth vow. Vowing in the future that all correct and diligent practices will not be in vain, this is called the ninth vow. Vowing in the future to quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), this is called the tenth vow. There are many vows and practices in the sacred teachings, fearing prolixity, they are not fully listed. Having made the vows, next establish the oaths. According to the Treatise on Ornamentation, six kinds of oaths are established for five reasons. The five reasons are: first, to strengthen the mind; second, to subdue afflictions; third, to prevent indulgence; fourth, to break through the Five Hindrances; fifth, to diligently cultivate the Six Perfections. How to establish the oaths? If someone comes seeking various things, I will give whatever I have at that time, and will not even give rise to a single thought of stinginess. If I uphold the precepts, even to the point of losing my life to establish a pure mind, I vow never to repent. If I cultivate patience, even if harmed by others, even to the point of being cut apart, I will always generate a compassionate mind and vow not to be angry or obstructed. If I cultivate diligence, encountering cold, heat, kings, thieves, water, fire, lions, tigers, wolves, or places without water or grain, I will be steadfast and vow not to retreat. If I cultivate meditation, and am disturbed by external affairs and unable to concentrate my mind, I will focus my mind on the object and vow not to temporarily give rise to any illegal or disordered thoughts. If I cultivate wisdom, observing all dharmas as their true nature, I will follow and uphold good and bad, conditioned and unconditioned, birth and death, and Nirvana, and will not give rise to dualistic views. If my mind is stingy, regretful, angry, obstructed, retreating, disordered in thought, or gives rise to dualistic views even for the snap of a finger, and I seek rewards through generosity, precepts, patience, diligence, meditation, and wisdom, then I am deceiving the countless, boundless, asamkhya of Buddhas present in the ten directions, and in the future, I will certainly not attain Bodhi. Bodhisattvas uphold the practice of the true Dharma with ten great vows, and subdue indulgence with six great vows. -------------------------------------------------------------------------------- 逸。必能精进修习六度成无上菩提。
Chinese
次求善友者。善友之义大矣哉。将越艰险会常乐者。无莫由之。故摄大乘唯识等云。要善友力方成菩提。佛菩萨等是为善友。胜利无极。难以具言。且略举三用表求意。一者能为菩提近因故。涅槃经云。佛告诸大众言。一切众生为阿耨多罗三藐三菩提近因缘者。莫先善友。何以故。阇王若不随耆婆语者。来月七日必定命终堕阿鼻狱。是故近因莫若善友。二者趣向如来智时有十功能。故华严经云。善知识者则是趣向一切智门。令我得入真实道故。善知识者则趣向一切智乘。令我得至如来地故。善知识者则是趣向一切智船。令我得至智宝洲故。善知识者则是趣向一切智炬。令我得生十力光故。善知识者则是趣向一切智道。令我得入涅槃城故。善知识者则是趣向一切智灯。令我得见夷险道故。善知识者则是趣向一切智桥。令我得度险恶处故。善知识者则是趣向一切智盖。令我得生大慈凉故。善知识者则是趣向一切智眼。令我得见法性门故。善知识者则是趣向一切智潮。令我满足大慈水故。三者能令越生死海故。大集经偈云。若得亲近善知识。至心听受无上法。观察内外空三昧。即能越度生死海。问于善知识起于何心而求于彼。答华严经云。于善知识生十种心。谓于善知识生同己心 现代汉语译本： 逸。必定能够精进地修习六度，成就无上的菩提（Anuttara-samyak-sambodhi，无上正等正觉）。 其次是寻求善友。善友的意义太重大了。想要超越艰难险阻，到达永恒的快乐，没有善友是不行的。所以《摄大乘论》、《唯识论》等经论中说，一定要依靠善友的力量才能成就菩提。佛、菩萨等就是善友，他们的殊胜利益是无穷无尽的，难以完全说尽。这里简略地举出三种作用来表达寻求善友的意义。第一，善友能够成为菩提的近因。涅槃经中说：‘佛告诉诸位大众说，一切众生要成就阿耨多罗三藐三菩提的最近的因缘，没有比善友更重要的了。为什么呢？阿阇世王如果不听耆婆的话，下个月七日必定会丧命，堕入阿鼻地狱。’所以说，最近的因缘没有比善友更重要的了。第二，趣向如来智慧时有十种功能。《华严经》中说：‘善知识是趣向一切智慧的门，使我能够进入真实的道路。善知识是趣向一切智慧的乘具，使我能够到达如来的境界。善知识是趣向一切智慧的船，使我能够到达智慧的宝洲。善知识是趣向一切智慧的火炬，使我能够生出十力光明。善知识是趣向一切智慧的道路，使我能够进入涅槃城。善知识是趣向一切智慧的灯，使我能够看见平坦和危险的道路。善知识是趣向一切智慧的桥梁，使我能够度过危险恶劣的地方。善知识是趣向一切智慧的伞盖，使我能够生出大慈的清凉。善知识是趣向一切智慧的眼睛，使我能够看见法性的门。善知识是趣向一切智慧的潮水，使我能够满足大慈悲的水。’第三，善友能够使人超越生死的苦海。《大集经》的偈颂说：‘如果能够亲近善知识，至诚地听受无上的佛法，观察内外空的禅定，就能够超越生死的苦海。’问：对于善知识，应该以什么样的心态去寻求他们呢？答：《华严经》中说：‘对于善知识，应该生起十种心，就是对于善知识生起同等的心。
English
English version: Yi. One will certainly be able to diligently practice the Six Perfections (Six Pāramitās) and achieve unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed complete and perfect enlightenment). Next is seeking virtuous friends. The meaning of virtuous friends is extremely important. If one wishes to overcome difficulties and dangers and attain eternal happiness, it is impossible without them. Therefore, the *Mahāyānasaṃgraha* and *Vijñāptimātratā-śāstra* state that one must rely on the power of virtuous friends to achieve Bodhi. Buddhas and Bodhisattvas are virtuous friends, and their excellent benefits are infinite and cannot be fully expressed. Here, I will briefly mention three functions to express the meaning of seeking virtuous friends. First, virtuous friends can become the proximate cause of Bodhi. The *Nirvana Sutra* says: ‘The Buddha told the assembly, “For all sentient beings, the closest cause for attaining Anuttara-samyak-sambodhi is none other than virtuous friends. Why? If King Ajatasatru had not listened to Jivaka, he would have certainly died on the seventh day of the next month and fallen into Avici Hell.”’ Therefore, the closest cause is none other than virtuous friends. Second, there are ten functions when approaching the wisdom of the Tathagata. The *Avatamsaka Sutra* says: ‘Virtuous knowledge is the gateway to all wisdom, enabling me to enter the true path. Virtuous knowledge is the vehicle to all wisdom, enabling me to reach the realm of the Tathagata. Virtuous knowledge is the boat to all wisdom, enabling me to reach the treasure island of wisdom. Virtuous knowledge is the torch to all wisdom, enabling me to generate the light of the ten powers. Virtuous knowledge is the path to all wisdom, enabling me to enter the city of Nirvana. Virtuous knowledge is the lamp to all wisdom, enabling me to see the safe and dangerous paths. Virtuous knowledge is the bridge to all wisdom, enabling me to cross dangerous and evil places. Virtuous knowledge is the canopy to all wisdom, enabling me to generate the coolness of great compassion. Virtuous knowledge is the eye to all wisdom, enabling me to see the gate of Dharma-nature. Virtuous knowledge is the tide to all wisdom, enabling me to fulfill the water of great compassion.’ Third, virtuous friends can enable one to cross the sea of birth and death. The verse in the *Mahasamnipata Sutra* says: ‘If one can be close to virtuous friends, sincerely listen to the unsurpassed Dharma, and contemplate the samadhi of emptiness within and without, one can cross the sea of birth and death.’ Question: With what kind of mind should one seek virtuous friends? Answer: The *Avatamsaka Sutra* says: ‘One should generate ten kinds of minds towards virtuous friends, that is, one should generate a mind of equality towards virtuous friends.’ --------------------------------------------------------------------------------
Chinese
。令我精勤办一切智照道法故。于善知识生清净自业果心。亲近供养生善根故。于善知识生庄严菩萨行心。令我速能庄严一切菩萨行故。于善知识生成就一切佛法心。诱诲于我令修道故。于善知识生能生心。能生于我无上法故。于善知识生出离心。令我修行普贤菩萨所有行愿而出离故。于善知识生具一切福智海心。令我积集诸白法故。于善知识生增长心。令我增长一切智故。于善知识生具一切善根心。令我志愿得圆满故。于善知识生能成办大利益心。令我自在安住一切菩萨法故。成一切智道故。得一切佛法故。 后明修行者。夫天池别乎行潦者。百川纳而莫遗。地岳殊于推阜者。众尘积而无弃故。求无上正等菩提。一切诸行莫不备习。于中分二。一总二别。总者。其资粮等五位中。皆具自利利他二行及福智二十波罗蜜。故唯识论云。十波罗蜜五位皆具。然修习位其相最显。即此六度慧为性者。皆名为智。非慧为体。并名为福。六波罗蜜通相皆二。别相前五说为福德。第六智慧。又此六度为济于他而修六者。六皆利他。若为自修。六皆自利。既云十度通五位修。又即六度通于福智二利所摄。故知十度二利福智通五位也。 问菩提分法及四摄等。皆是功德所修之法。二利等中是何所摄。答据增相说。菩提分法 现代汉语译本：为了让我精进勤勉地修习一切智智（sarvajnatajnana，通晓一切的智慧）的道法，我对善知识（kalyanamitra，指引正道的良师益友）生起清净的自业果心，因为亲近供养善知识能生出善根。我对善知识生起庄严菩萨行（bodhisattvacarya，菩萨的修行）的心，为了让我迅速能够庄严一切菩萨行。我对善知识生起成就一切佛法的心，因为善知识引导教诲我修习正道。我对善知识生起能生心，因为善知识能生出我的无上法。我对善知识生起出离心，为了让我修行普贤菩萨（Samantabhadra，象征一切诸佛的理德与行德的菩萨）的所有行愿而出离。我对善知识生起具一切福智海心，为了让我积聚各种清净的善法。我对善知识生起增长心，为了让我增长一切智慧。我对善知识生起具一切善根心，为了让我的志愿能够得到圆满。我对善知识生起能成办大利益心，为了让我自在安住一切菩萨法，成就一切智道，得到一切佛法。 后面阐明修行者。天池之所以区别于小水洼，是因为百川的水流都汇入而不遗漏；高山之所以不同于小土堆，是因为众多的尘土堆积而不舍弃。所以，为了求得无上正等菩提（anuttara-samyak-sambodhi，无上的彻底觉悟），一切诸行没有不全部修习的。其中分为总和别两种。总的来说，在资粮位等五位中，都具备自利利他两种修行以及福德和智慧二十波罗蜜（paramita，到达彼岸的方法）。所以《唯识论》说，十波罗蜜五位都具备，然而在修习位，它的相状最为明显。这六度（sat-paramita，六种到达彼岸的方法）中，以慧为体性的，都称为智，不是以慧为体性的，都称为福。六波罗蜜从总体上来说都包含这两种。从别相上来说，前五种被称为福德，第六种是智慧。又，这六度为了救济他人而修习六度，六度都是利他；如果为了自己修习，六度都是自利。既然说十度贯通五位修习，又说六度贯通福德和智慧两种利益所摄，所以知道十度、二利、福智贯通五位。 问：菩提分法（bodhipaksika-dharma，通往觉悟的三十七种方法）以及四摄（catuh-samgrahavastu，四种摄受众生的方法）等，都是功德所修习的法，在二利等中属于哪种？答：根据增上的相来说，菩提分法