Chinese
如风之靡草也。背见之徒状若枯木之。露泽法如雨也(云云)。 故我补处弥勒大阐瑜伽杜两见门开一实道 言补处弥勒者。如世帝王预补东宫绍其国政。一朝王崩次补东宫为国主。今一生菩萨者。佛受记云。次当已后人寿八万四千岁。轮王禳佉之时补处成佛。梵语云弥帝隶迦。此略呼为弥勒。弥勒是姓。此翻为慈氏。阿逸多者是名。此云无胜。无人过胜。此菩萨故号曰无胜。慈氏者。此菩萨有深慈悲故。救苦心殷曰慈。二乘小慈唯观欲界。佛之大慈通济三界 阐者说也杨也 杜者塞也 两见门者空有二门也 开一实道者即中道也 然以理该事博旨散言弘前修倦于传通后进疲于就业 言然以者。然由生也。以由共也 该者括也都也。横布曰该 博者通也 旨者意也 弘者大也。 辛酉年十二月十二日了 爰有菩萨厥号世亲位极三贤德邻十圣制论千部声高五天妙契佛心雅扶悬记 爰者于也 厥者其也 位极三贤者。此菩萨与世天为亲交。号世亲亦云天亲也。在地前三贤。后加行位人也。极者尊也。贤者想心稍微。行善调顺曰贤。又贤和真之行曰贤 言德邻十圣者。德业近于十地也。非入正地。地者。一能生成佛智。二起同体大悲荷负一切故喻也。言圣者。为契理通神权变无碍故曰圣也。言三贤之人虽 现代汉语译本： 如风吹拂草木一般。背离佛法的人，其状态就像枯木一样。佛法的甘露就像雨水一样（等等）。 因此，我补处菩萨弥勒（Maitreya，未来佛）大肆阐扬瑜伽（Yoga，意为'结合'，此处指瑜伽行派），堵塞空有二见之门，开启一实之道（中道）。所谓补处弥勒，就像世间的帝王预先册立东宫太子，让他继承国家政事一样。一旦老国王驾崩，就由东宫太子继位成为国主。现在的一生补处菩萨，佛陀授记说：在未来人寿八万四千岁时，转轮王禳佉（Sankha，意为'海螺'）在位之时，弥勒将补处成佛。梵语称弥帝隶迦（Maitreya），这是简略的称呼，全称是弥勒。弥勒是姓，翻译成汉语是慈氏。阿逸多（Ajita）是名，翻译成汉语是无胜，意思是无人能胜过他。这位菩萨因此被称为无胜。慈氏，是因为这位菩萨具有深厚的慈悲心。救苦救难之心殷切，称为慈。二乘（声闻乘和缘觉乘）的小慈悲只观察欲界，而佛陀的大慈悲则普济三界。阐，是宣说的意思，也作扬。杜，是堵塞的意思。两见门，指的是空有二门。开启一实道，就是指中道。然而，因为道理涵盖的事物广泛，主旨分散，言语繁杂，导致先前的修行者厌倦于传授，后来的学习者疲于研究。 所谓‘然以’，‘然’是起始的意思，‘以’是共同的意思。该，是包括、总括的意思，横向铺开叫做该。博，是通达的意思。旨，是意旨的意思。弘，是广大的意思。 辛酉年十二月十二日完成。 于是有位菩萨，他的名号是世亲（Vasubandhu，印度佛教论师），地位达到三贤的顶峰，德行堪比十圣，著作了千部论著，声名远扬五天竺（Panca-dravida，古代印度），精妙地契合佛心，有力地扶持了佛教的悬记（预言）。所谓‘爰’，是‘于’的意思。‘厥’，是‘其’的意思。位极三贤，这位菩萨与世间天人为亲近交往，号为世亲，也叫天亲。在地前三贤位，后来加上加行位的人。极，是尊崇的意思。贤，是想心稍微平息，行为善良调顺叫做贤。又，贤和真诚的行为叫做贤。所谓德邻十圣，是说他的德行事业接近十地菩萨。并非进入正地。地，第一是能够生成佛的智慧，第二是生起同体大悲，荷担一切众生，所以用‘地’来比喻。所谓圣，是因为契合真理，通达神妙，权巧应变，没有阻碍，所以叫做圣。所谓三贤之人虽然
English
English version: Like the wind blowing through the grass. Those who turn their backs on the Dharma are like withered trees. The Dharma's nectar is like rain (and so on). Therefore, I, Maitreya (the future Buddha), the Bodhisattva destined to succeed the current Buddha, greatly expound Yoga (meaning 'union', here referring to the Yogacara school), block the gates of the two views of emptiness and existence, and open the one true path (the Middle Way). The so-called Maitreya destined to succeed, is like a worldly king who pre-appoints the crown prince to inherit the affairs of the state. Once the old king dies, the crown prince succeeds to become the ruler. The Bodhisattva destined to succeed in this lifetime, the Buddha prophesied: in the future when the lifespan of humans is eighty-four thousand years, when the Chakravarti (wheel-turning king) Sankha (meaning 'conch shell') is in power, Maitreya will succeed and become a Buddha. In Sanskrit, it is called Maitreya, which is a shortened form. Maitreya is the surname, which translates to 'Kindred of Mercy' or 'The Benevolent One'. Ajita is the name, which translates to 'Invincible', meaning no one can surpass him. This Bodhisattva is therefore called Invincible. Kindred of Mercy, is because this Bodhisattva has profound compassion. The heart that earnestly saves from suffering is called mercy. The small mercy of the two vehicles (Sravakayana and Pratyekabuddhayana) only observes the desire realm, while the great mercy of the Buddha universally benefits the three realms. 'Expound' means to explain, also to promote. 'Block' means to obstruct. 'The gates of the two views' refers to the two gates of emptiness and existence. 'Opening the one true path' refers to the Middle Way. However, because the principles encompass a wide range of things, the main points are scattered, and the language is complex, leading to previous practitioners being tired of transmitting, and later learners being weary of studying. The so-called 'however', 'however' means the beginning, 'with' means together. 'Encompass' means to include, to summarize, spreading horizontally is called encompass. 'Broad' means to be thorough. 'Main point' means the intention. 'Promote' means to be vast. Completed on the twelfth day of the twelfth month of the year Xinyou. Then there was a Bodhisattva, whose name was Vasubandhu (an Indian Buddhist philosopher), whose position reached the peak of the Three Worthies, whose virtue was comparable to the Ten Saints, who wrote thousands of treatises, whose reputation spread far and wide in the Five Indies (Panca-dravida, ancient India), who subtly matched the Buddha's mind, and powerfully supported the Buddha's prophecies. The so-called 'then', means 'at'. 'Whose' means 'his'. 'Position reached the peak of the Three Worthies', this Bodhisattva had close interactions with gods and humans in the world, and was named Vasubandhu, also called Deva. He was in the position of the Three Worthies before the ground, and later added the position of preparation for practice. 'Peak' means to be revered. 'Worthy' means that the thinking mind is slightly calmed, and actions are kind and harmonious are called worthy. Also, actions that are worthy and sincere are called worthy. The so-called virtue is comparable to the Ten Saints, means that his virtuous deeds are close to the Ten Bhumis (stages) of a Bodhisattva. It does not mean entering the true ground. 'Ground', first is the ability to generate the wisdom of the Buddha, second is to generate great compassion of the same body, bearing the burden of all beings, so the 'ground' is used as a metaphor. The so-called saint, is because he is in accordance with the truth, understands the divine, is skillful and adaptable, and has no obstacles, so he is called a saint. The so-called people of the Three Worthies, although --------------------------------------------------------------------------------
Chinese
体悟真宗。然习障未遣。漏惑由在故曰内凡。十信初心都而言之。三十心皆作空无我观。举别而论。初十住作人无我观。次十行作因缘法无我观。次十回向作真如法无我观。次十地作三空二无我观。次等觉作照寂观。如觉唯作寂观。观照平等佛地大寂也。此圣者于大小二乘中各造五百论。西方称为千部论师 五印度者。此云天也 契者会也合也 雅者妙也 悬记者。佛记此人我灭度后第二十二传法主也。果如斯记快合圣心也(云云)。 乃轸时侥代薄根浅性微怖法海而长睽怯义山而永沮 言轸念也 怖伽论之大由如其海。生绝分睽隔之心。睽者隔也别也 怯伽论之玄理。状若于山实难可度。生沮隔之意。 遂乃摭精华于广部绾宗要于略文诱彼初机纂斯小论 所言摭者。拾也采也。采拾之义也 广部即是伽之大论也 绾者摄也 诱者引也 机者根也 纂者集也 小论者即百法论也。 欲使留连至教渐染真乘示弱丧于归方引疲徒于捷迳 留连至教者。留莲者连留也。合大伽论不沈微故。因小悟大。因浅履深。使大法久留绍隆不绝曰连留也 渐染真乘者染习也。渐学易成。顿染难就。如世受色。习已成圣渐染得真。俗云。近朱者赤。近墨者墨。近佞者谄。近贤者德 使弱丧归方等者。弱丧者如幼童儿丧失 现代汉语译本： 体悟真正的宗义，然而长期以来的习气和障碍尚未消除，烦恼和迷惑依然存在，所以称为‘内凡’。十信位的初心菩萨都可以这样说。三十心位的菩萨都修习空和无我的观想。如果分别来说，初十住位的菩萨修习人无我观，次十行位的菩萨修习因缘法无我观，再次十回向位的菩萨修习真如法无我观，次十地位的菩萨修习三空二无我观，次等觉位的菩萨修习照寂观。如觉位唯修寂观。观照平等，达到佛地的大寂境界。这位圣者在大小乘佛教中各造了五百部论著，在西方被称为‘千部论师’。五印度（Panca-Indriya，古代印度的五个区域）的意思是‘天’。‘契’的意思是会合，‘雅’的意思是妙。‘悬记’是指佛陀预言此人将在我灭度后作为第二十二代传法之主。果真应验了佛陀的预言，真是与圣人的心意相合啊！ 于是（我）感到自己生不逢时，资质浅薄，天性愚钝，害怕佛法的深奥如大海般而长期疏远，畏惧义理的高深如山岳般而永远沮丧。 ‘轸’是念的意思。害怕《瑜伽师地论》（Yogacarabhumi-sastra）的博大精深如同大海，产生隔绝疏远之心。‘睽’是隔离、分别的意思。畏惧《瑜伽师地论》的玄妙道理，如同山岳一样难以逾越，产生沮丧隔阂之意。 因此，（我）便从广博的论著中摘取精华，在简略的文字中概括宗要，引导初学者，编纂这部小论。 所说的‘摭’，是拾取、采摘的意思，即采拾之义。‘广部’就是指《瑜伽师地论》的大论。‘绾’是统摄的意思。‘诱’是引导的意思。‘机’是根基的意思。‘纂’是编辑的意思。‘小论’就是指《百法明门论》（Sata-dharma-prakasa-mukha-sastra）。 希望使（学者）流连于至高的教义，逐渐熏染真正的佛法，显示在归途上迷失方向的弱者，引导在修行道路上疲惫不堪的人走便捷的途径。 ‘留连至教’的意思是，使（学者）连留，也就是连绵不断地停留。结合《瑜伽师地论》，使其不至于沉没于细微之处，通过小的方面领悟大的方面，通过浅显的方面深入到深奥的方面，使大法长久流传，绍隆不绝，这叫做‘连留’。‘渐染真乘’的意思是逐渐熏染，逐渐学习容易成功，一下子熏染难以成就。如同世人接受染色，习惯之后就能成就圣果，逐渐熏染就能得到真谛。俗话说：‘近朱者赤，近墨者黑，近佞者谄，近贤者德。’使弱者迷途知返，回归正道。
English
English version: To realize the true essence of the doctrine, yet the habitual obstacles have not been eliminated, and afflictions and delusions still remain, hence it is called 'Inner Ordinary'. This can be said of the initial aspiration of the Ten Faiths Bodhisattvas. Bodhisattvas of the Thirty Minds all cultivate the contemplation of emptiness and non-self. Specifically speaking, Bodhisattvas of the Initial Ten Abodes cultivate the contemplation of the non-self of persons; Bodhisattvas of the next Ten Practices cultivate the contemplation of the non-self of conditioned arising; Bodhisattvas of the next Ten Dedications cultivate the contemplation of the non-self of Suchness; Bodhisattvas of the Ten Grounds cultivate the contemplation of the three emptinesses and two non-selves; Bodhisattvas of the Next Equal Enlightenment cultivate the contemplation of illumination and quiescence. The Fully Enlightened Ones solely cultivate the contemplation of quiescence. Contemplation and illumination are equal, reaching the Great Quiescence of the Buddha-ground. This sage composed five hundred treatises in both the Great and Small Vehicles, and is known in the West as the 'Master of a Thousand Treatises'. The Five Indias (Panca-Indriya, the five regions of ancient India) mean 'Heaven'. '契 (Qi)' means to agree or to unite. '雅 (Ya)' means subtle. '悬记 (Xuan Ji)' refers to the Buddha's prediction that this person would be the twenty-second Dharma-transmitting patriarch after my Parinirvana. The fulfillment of this prediction truly aligns with the mind of the sage! Therefore, (I) feel that I was born at an inauspicious time, with shallow roots, and a dull nature, fearing the vastness of the Dharma ocean and being long estranged, dreading the profundity of the mountain of meaning and being forever discouraged. '轸 (Zhen)' means to contemplate. Fearing the vastness and depth of the Yogacarabhumi-sastra (瑜伽师地论, Treatise on the Stages of Yoga Practice) like an ocean, giving rise to a sense of separation and estrangement. '睽 (Kui)' means separation or distinction. Fearing the profound principles of the Yogacarabhumi-sastra, like a mountain that is difficult to cross, giving rise to a sense of discouragement and alienation. Therefore, (I) extract the essence from the extensive treatises, summarize the key points in concise texts, guide beginners, and compile this small treatise. The so-called '摭 (Zhi)' means to pick up or gather, that is, the meaning of collecting. '广部 (Guang Bu)' refers to the extensive treatises of the Yogacarabhumi-sastra. '绾 (Wan)' means to encompass. '诱 (You)' means to guide. '机 (Ji)' means foundation. '纂 (Zuan)' means to compile. '小论 (Xiao Lun)' refers to the Sata-dharma-prakasa-mukha-sastra (百法明门论, Treatise on the Hundred Dharmas). Hoping to make (students) linger in the supreme teachings, gradually be influenced by the true Dharma, show the weak who have lost their way on the path of return, and guide those who are weary on the path of practice to a convenient route. '留连至教 (Liu Lian Zhi Jiao)' means to make (students) linger, that is, to stay continuously. Combining the Yogacarabhumi-sastra, so that it does not sink into trivialities, to understand the great through the small, to go from the shallow to the profound, so that the Great Dharma will be passed down for a long time and continue without interruption, this is called 'Lingering'. '渐染真乘 (Jian Ran Zhen Cheng)' means to gradually be influenced, gradual learning is easy to succeed, sudden influence is difficult to achieve. Just as people accept dyeing, after getting used to it, they can achieve the holy fruit, and gradually being influenced can obtain the truth. As the saying goes: 'Those who are near vermilion become red, those who are near ink become black, those who are near flatterers become sycophantic, those who are near the virtuous become virtuous.' To enable the weak to know the way back from straying and return to the right path. -------------------------------------------------------------------------------- 父母迷其所居。须假智人示其方若小子。喻迷倒众生。归方喻至教 引疲徒者。即僻见人二乘迷其大教。错入邪途勤苦备蹊。圣诃有背恐生绝分路远难登。故示疾迳。即此论是也。 前明百法之有后显二我之空首末交辉终始相映 前明百法之有者。依他圆成缘生之理。相因而立。假藉得生。圆成之性体本如如。常性不易。显二有也 后显二空者。人法二执是迷计心但是妄情。虚妄计度。想迷若息人法本空。显本无我执也 言首者初头也 末者后也 言交辉者晖者明也。前文说有为遣执空。末后说空为除有见 终始相映者。将前映后空然不空。将后映前有然不有。明知不空不有已遣。偏执既遣遣者除也。 边执既遣中观肇彰识浪由是湮微真源赖之澄廓 言中观者中道也 肇者初也 彰者明也 识浪者。识心由如波浪 言湮者湮沈也 微者弱也 真源者本性也 赖者因也 澄者净也 廓者清也。波息即海澄。妄除乃性廓 一是数之始。十乃数之终。共成士人。士人者须存首尾。号为上士。 至矣哉此论之幽趣也 至者大也 幽者深也 趣者意也向也。 首称大乘百法明门论者举所宗之胜益建自部之通名 举所宗之胜益者。此论以大乘为宗云所宗 以将此乘利益群品曰胜益也 建者立也 自部通名 者。于大乘中云百法论也。 复云本事分中略录名数者标论起之殊依简异诠之别目 标论起之殊依者。此论定从瑜伽本事分中出来。不从对法诸余分中来也 简异诠之别目者。此论虽从本事分中出来。别立异名名百法论。且不言瑜伽论。亦不号本事论。 大乘以广运崇号百法以体数彰名。 大者遮小得名 乘者运载为义。亦遮诠立号。遮诠者简小乘故非是表诠也 百者数也。十十相资曰百 法者体也。约体而论楷定一百 明者慧也 门者通也。此百法是慧游履之门。方能开佛知见故以为功 论者。诠量正理辩窍是非名论 言本事者即本体也。是百法体也 究者穷也 极者妙也。 分中是当段义门 言分中者。是本事分中。非余分中也。 略录谓抑彼繁词名数乃举此纲要 略则略却繁猥之辞 录则录其纲要妙旨 抑者至也。 用旌雅趣建以鸿名故言大乘百法明门论本事分中略录名数 旌者表也旗也。夫举旌方知军谋坚表用彰自真。欲拟知其军势但观旌旗。欲知此法甚深表诠来号 雅者正也妙也 鸿者大也。 十四日说竟 辛酉年十二月十三日了。从序□□□□□了。