English
English version: So that I may diligently cultivate the path of all-knowing wisdom (sarvajnatajnana), I generate a pure mind of self-karma fruition towards the virtuous friend (kalyanamitra), because approaching and serving virtuous friends generates good roots. I generate a mind of adorning the bodhisattva conduct (bodhisattvacarya) towards the virtuous friend, so that I may quickly adorn all bodhisattva conduct. I generate a mind of accomplishing all Buddha-dharmas towards the virtuous friend, because the virtuous friend guides and teaches me to cultivate the path. I generate a mind of being able to produce towards the virtuous friend, because the virtuous friend can produce my unsurpassed Dharma. I generate a mind of renunciation towards the virtuous friend, so that I may cultivate all the practices and vows of Samantabhadra (the bodhisattva symbolizing the virtue of practice) and be liberated. I generate a mind possessing all the oceans of merit and wisdom towards the virtuous friend, so that I may accumulate all pure and virtuous dharmas. I generate a mind of growth towards the virtuous friend, so that I may increase all wisdom. I generate a mind possessing all good roots towards the virtuous friend, so that my aspirations may be fulfilled. I generate a mind of being able to accomplish great benefits towards the virtuous friend, so that I may freely abide in all bodhisattva dharmas, accomplish the path of all-knowing wisdom, and attain all Buddha-dharmas. The following clarifies the practitioner. The celestial pond is distinguished from puddles because it receives all rivers without omission. The high mountain is different from small mounds because it accumulates all dust without discarding. Therefore, to seek unsurpassed complete and perfect enlightenment (anuttara-samyak-sambodhi), all practices are fully cultivated. Among them, there are two types: general and specific. Generally, in the five stages such as the accumulation stage, both self-benefit and benefiting others, as well as the twenty perfections (paramita) of merit and wisdom, are included. Therefore, the Vijnaptimatrata-siddhi-sastra states that the ten perfections are included in all five stages, but their appearance is most evident in the cultivation stage. Among these six perfections (sat-paramita), those whose nature is wisdom are called wisdom, and those whose essence is not wisdom are called merit. The six perfections generally include both. Specifically, the first five are called merit, and the sixth is wisdom. Furthermore, if the six perfections are cultivated to benefit others, all six benefit others; if they are cultivated for oneself, all six benefit oneself. Since it is said that the ten perfections are cultivated throughout the five stages, and that the six perfections encompass both merit and wisdom, it is known that the ten perfections, the two benefits, and merit and wisdom encompass all five stages. Question: The limbs of enlightenment (bodhipaksika-dharma) and the four means of conversion (catuh-samgrahavastu), etc., are all dharmas cultivated through merit. Which category do they belong to in the two benefits, etc.? Answer: According to the aspect of increase, the limbs of enlightenment --------------------------------------------------------------------------------
Chinese
自利行收。四摄事等利他行摄。若依实言。皆通二利。 问菩提分等体义云何。答分之为三。初菩提分。次明四摄。后显六度。菩提分法略为二门。一者释名。二略问。答初中又二。先总后别。三十七菩提分法者。菩提梵音。此译名觉。即如来等尽无生智。照境穷源故称为觉。分者因也。此三十七能为觉因。故名为分。次别名者种类不同。分为七例。一四念住。二四正断。三四神足。四五根。五五力。六七觉支。七八正圣道。一四念住者。谓身受心法。身等四法是所观境。慧是能观。慧与念俱。故慧从念称为念也。住者即境是能观慧所住之境。总称念住。别言身者。五根四大积集名身。领纳于境目之为受。集起名心。轨持称法。二四正断者。体一精进。义用不同。分之为四。已生恶法断之令灭。未生恶法令永不生。已生善法修令增长。未生善法修令得生。此四功能断自所除懈怠障故。故名四断。三四神足者。神谓神通。妙用难测故名神也。即慧之用。足者彼因。体即胜定。由依胜定能发通故。故名神足。足虽一定。定因有四故名四也。其四者何。谓欲勤心观。于境乐观名欲。止恶进善曰勤。定能摄心称心。于境简择名观。此四非足。足之因也。四五根者。增上之义是根义也。由五能生诸善法故。故总名根。其五 现代汉语译本：自利的行为可以归纳为持戒、修定、增慧等。四摄事（布施、爱语、利行、同事）等属于利他的行为。如果依据真实的意义来说，所有这些行为都同时包含自利和利他两个方面。 问：菩提分（bodhi-pakkhiya-dhammā，觉悟的组成部分）等的体性和意义是什么？ 答：可以分为三个部分来说明。首先是菩提分，其次阐明四摄，最后彰显六度（pāramitā，波罗蜜）。菩提分法可以概括为两个方面：一是解释名称，二是简略地问答。在解释名称中又分为两个部分：先总说，后别说。三十七菩提分法，其中的‘菩提’是梵语，翻译成汉语是‘觉’，指的是如来（Tathāgata）等证得的尽无生智（anuppāda-nirodha-ñāṇa，不生不灭的智慧）。因为这种智慧能够照见一切境界的本源，所以称为‘觉’。‘分’是‘因’的意思。这三十七种法能够作为觉悟的因，所以称为‘分’。其次是分别解释名称，因为种类不同，所以分为七类：一、四念住（cattāro satipaṭṭhānā）；二、四正断（cattāro sammappadhānā）；三、四神足（cattāro iddhipādā）；四、五根（pañcaindriyāṇi）；五、五力（pañca balāni）；六、七觉支（satta bojjhaṅgā）；七、八正道（ariya aṭṭhaṅgika magga）。 一、四念住，指的是身、受、心、法。身等四法是所观察的境界，慧是能观察的主体。慧与念同时存在，所以慧依附于念而被称为‘念’。‘住’指的是境界是能观的智慧所安住的地方。总称为念住。分别来说，‘身’是指五根（pañcaindriyāṇi）和四大（mahābhūta）积聚而成的。领纳境界的活动称为‘受’。集起造作称为‘心’。规范和保持称为‘法’。 二、四正断，其本体是精进，只是义用不同，所以分为四种。对于已经产生的恶法，断除它使之灭尽；对于尚未产生的恶法，使它永远不产生；对于已经产生的善法，修习它使之增长；对于尚未产生的善法，修习它使之产生。这四种功能能够断除自身所要去除的懈怠障碍，所以称为四断。 三、四神足，‘神’指的是神通，其妙用难以测度，所以称为‘神’，也就是智慧的作用。‘足’是‘因’的意思，其本体是殊胜的禅定。由于依靠殊胜的禅定能够引发神通，所以称为神足。虽然足的本体是禅定，但禅定的因有四种，所以称为四。这四种是什么呢？是欲、勤、心、观。对于境界乐观称为‘欲’，停止恶行、前进善行称为‘勤’，禅定能够摄持心称为‘心’，对于境界进行简择称为‘观’。这四种不是足本身，而是足的因。 四、五根，增上的含义就是根的含义。由于五根能够产生各种善法，所以总称为根。这五根是...
English
English version: Self-benefiting conduct is summarized as upholding precepts, cultivating concentration, and increasing wisdom. The Four Means of Attraction (giving, kind speech, beneficial conduct, and identification with others) and other such actions are included in conduct that benefits others. If based on the true meaning, all of these encompass both self-benefit and benefiting others. Question: What are the substance and meaning of the Bodhipakkhiya-dhammā (constituents of enlightenment), etc.? Answer: They can be explained in three parts. First, the Bodhipakkhiya-dhammā; second, elucidating the Four Means of Attraction; and third, revealing the Six Perfections (pāramitā). The Bodhipakkhiya-dhammā can be summarized in two aspects: one is explaining the names, and the other is brief questions and answers. Within the explanation of names, there are two parts: first, a general explanation, and then a specific explanation. The Thirty-Seven Bodhipakkhiya-dhammā, where 'Bodhi' is a Sanskrit term, translated into Chinese as 'Awakening,' refers to the exhaustion of the unproduced wisdom (anuppāda-nirodha-ñāṇa) attained by the Tathāgata (如来), etc. Because this wisdom can illuminate the source of all realms, it is called 'Awakening.' 'Pakkhiya' means 'cause.' These thirty-seven dharmas can serve as the cause of awakening, so they are called 'pakkhiya'. Next is the separate explanation of the names, because the types are different, they are divided into seven categories: 1. The Four Foundations of Mindfulness (cattāro satipaṭṭhānā); 2. The Four Right Exertions (cattāro sammappadhānā); 3. The Four Bases of Power (cattāro iddhipādā); 4. The Five Roots (pañcaindriyāṇi); 5. The Five Powers (pañca balāni); 6. The Seven Factors of Enlightenment (satta bojjhaṅgā); 7. The Noble Eightfold Path (ariya aṭṭhaṅgika magga). 1. The Four Foundations of Mindfulness refer to body, feeling, mind, and phenomena. The four dharmas such as body are the objects of observation, and wisdom is the subject that can observe. Wisdom and mindfulness exist simultaneously, so wisdom is called 'mindfulness' because it relies on mindfulness. 'Foundation' refers to the realm where the wisdom that can observe abides. Collectively, they are called the Foundations of Mindfulness. Specifically, 'body' refers to the accumulation of the five roots (pañcaindriyāṇi) and the four great elements (mahābhūta). The activity of receiving realms is called 'feeling.' The activity of accumulating and creating is called 'mind.' The activity of regulating and maintaining is called 'phenomena.' 2. The Four Right Exertions, whose substance is diligence, are divided into four types because of their different meanings and functions. For evil dharmas that have already arisen, eliminate them to make them cease; for evil dharmas that have not yet arisen, prevent them from ever arising; for good dharmas that have already arisen, cultivate them to make them grow; for good dharmas that have not yet arisen, cultivate them to make them arise. These four functions can eliminate the laziness obstacles that one needs to remove, so they are called the Four Right Exertions. 3. The Four Bases of Power, where 'power' refers to supernatural powers, whose wonderful functions are difficult to measure, so they are called 'power,' which is the function of wisdom. 'Base' means 'cause,' and its substance is superior samadhi. Because relying on superior samadhi can generate supernatural powers, it is called the Bases of Power. Although the substance of the base is samadhi, there are four causes of samadhi, so it is called four. What are these four? They are desire, effort, mind, and observation. Being optimistic about the realm is called 'desire,' stopping evil actions and advancing good actions is called 'effort,' samadhi can hold the mind is called 'mind,' and selecting the realm is called 'observation.' These four are not the bases themselves, but the causes of the bases. 4. The Five Roots, where the meaning of increase is the meaning of root. Because the five roots can generate various good dharmas, they are collectively called roots. These five roots are... --------------------------------------------------------------------------------
Chinese
者何。谓信精进念定慧也。谓于三宝四谛等中。能深忍乐清净之性。名之为信。勇猛进修。目为精进。于境忆持。故称为念。专注所缘。号之为定。简择德失。故得慧名。五五力者。不可屈伏故名为力。即前五根据不可屈转立力名。故瑜伽云。谁不能屈。答此清净信若天若魔乃至诸烦恼缠亦不能屈。故名难伏。体即五根。更无别也。六七觉支者。觉者是智。支者分类。分类不同而有七种。名七觉支。其七数者。一念。二择法。三精进。四喜。五轻安。六定。七舍。于境明记。名之为念。观察德失。故名择法。炽然修善。号为精进。于意适悦。故得喜名。调畅身心。名为轻安。专注所缘。故名为定。远离沉掉平等寂静。目之为舍。问择法是慧。可名觉支。余非慧收。何得名觉。答念支觉法所依止故。择法自体而是觉故。精进是觉出离支故。喜是觉法利益支故。轻安定舍此三是觉无染支故。是以自体及余非慧总名觉支。何故此三名无染支。答粗重为因能生诸染。轻安近能治此粗重。名无染因。由依定故方能离染。定即名为离染所依。舍正除染。即是无染之自性也。故此三种得无染名。七八圣道者。契理通神。目之为圣。运载游履称之为道。其八者何。谓正思惟。正语。正业。正命。正精进。正念。正定。正见。筹量义理。 现代汉语译本 这些是什么？指的是信、精进、念、定、慧。对于三宝（佛、法、僧），四谛（苦、集、灭、道）等，能够深刻地安忍和喜爱其清净的本性，这叫做‘信’。勇猛地修行，称为‘精进’。对于所缘境忆念和保持不忘，所以称为‘念’。专注在所缘境上，称之为‘定’。简别选择功德和过失，因此得到‘慧’的名称。 五力指的是什么？因为不可屈服，所以称为‘力’。也就是前面的五根（信根、精进根、念根、定根、慧根）不可屈服和转变，因此立名为力。所以《瑜伽师地论》中说：‘谁不能屈服？’回答说：‘这种清净的信，无论是天、是魔，乃至各种烦恼缠绕，也不能使之屈服。’所以名为难伏。它的体性就是五根，没有其他的差别。 七觉支指的是什么？‘觉’是智慧，‘支’是分类。因为分类不同，所以有七种，名为七觉支。这七种是：一、念。二、择法。三、精进。四、喜。五、轻安。六、定。七、舍。对于所缘境清楚地忆念，名为‘念’。观察功德和过失，所以名为‘择法’。炽盛地修习善法，称为‘精进’。在内心感到舒适和喜悦，因此得到‘喜’的名称。调和畅顺身心，名为‘轻安’。专注在所缘境上，所以名为‘定’。远离昏沉和掉举，平等寂静，称之为‘舍’。 问：择法是智慧，可以称为觉支。其余的不是智慧所包含的，为什么可以称为觉支？答：念支是觉法的所依止，择法本身就是觉。精进是觉的出离支。喜是觉法的利益支。轻安、定、舍这三者是觉的无染支。因此，自体以及其余非慧的都总称为觉支。为什么这三种称为无染支？答：粗重是产生各种染污的原因，轻安接近于能够对治这种粗重，所以是无染的原因。由于依靠定的缘故，才能远离染污，定就是远离染污的所依。舍能够真正地去除染污，就是无染的自性。所以这三种得到无染的名称。 八圣道指的是什么？契合真理，通达神妙，称之为‘圣’。运载和游历，称之为‘道’。这八种是什么？指的是正思惟、正语、正业、正命、正精进、正念、正定、正见。筹量义理。