English
English version: If one is stingy in both aspects (such as giving), thinking that I am both miserly and attached to the concept of duality, then one cannot practice the Six Paramitas (Six Perfections: Generosity, Discipline, Patience, Diligence, Meditation, and Wisdom). In this way, I would be deceiving all the Buddhas of the ten directions. Even if I could practice the Six Paramitas, if I were to give, maintain discipline, practice patience, be diligent, meditate, and cultivate wisdom in order to seek pure rewards, I would also be deceiving all the Buddhas of the ten directions. 'That is, approaching the gate of all wisdom, etc.,' is like having no gate, and the road is blocked and impassable. Without a Kalyanamitra (spiritual friend), one cannot enter the true path. Therefore, a Kalyanamitra is the way to the gate of wisdom. 'Approaching the torch of all wisdom, etc.,' is like the light illuminating the ten directions because of holding a torch. Relying on a Kalyanamitra, wisdom can share the Ten Powers of a Buddha. Therefore, a Kalyanamitra is the torch of wisdom. 'Approaching the tide of all wisdom, etc.,' is like the dried-up water surface becoming full because of the rising tide. Receiving the acceptance of a good friend, the waves of compassion can evolve and overflow. Therefore, a Kalyanamitra is the tide of the sea of wisdom. 'Having the same mind as oneself towards a Kalyanamitra, etc.,' is that diligently practicing and discerning all wisdom is my own business. These can only be obtained through a Kalyanamitra. Therefore, a Kalyanamitra is no different from oneself. 'Generating a pure mind of self-karma results, etc.,' means that this is the pure karmic result of my own actions. Just as if you want to get fruit, you must first plant the roots. A Kalyanamitra helps me achieve the roots, so it is my fruit. 'All the practices and vows of Samantabhadra Bodhisattva,' when I generate Bodhicitta (the aspiration for enlightenment), all sentient beings generate Bodhicitta with me. When I practice, they also practice with me. When I attain perfect enlightenment, they also attain perfect enlightenment together. As the vows are, so are wisdom and views. I cannot see anyone who does not generate Bodhicitta, does not practice, and does not become a Buddha. This is what is called practicing the vows of Samantabhadra. 'Generating a mind of the sea of blessings and wisdom towards a Kalyanamitra, etc.,' means that a Kalyanamitra is my sea of merit and wisdom. Just as various treasures accumulate in the sea, all pure dharmas gather in the sea of merit and wisdom. Since various wishes can only be fulfilled through good roots. Since a Kalyanamitra can enable me to accumulate pure dharmas, a Kalyanamitra creates a sea of merit and wisdom for me. 'Generating all good roots, etc.,' because of good roots, various wishes can be fulfilled. Since a Kalyanamitra fulfills my wishes, it is known that a Kalyanamitra possesses all good roots. 'Heaven and earth are different from puddles,' heaven and earth are another name for the sea, such as --------------------------------------------------------------------------------
Chinese
南溟北溟浡澥等。行潦乃是流水名也。以水流处小而且浅。与海异也。 及福智二十波罗蜜者。谓显十度皆有福德智慧二性。此义即约前引于后。后净前说以约别相。前五福德后五智慧。若约引净通相而说。皆具福知。 即如来等尽无生智等者。等即等阿罗汉辟支。唯无学位所得智故。尽无生者即是尽智无生智也。释此二智通别不同。若依俱舍通约四谛。谓此是苦集灭道我尽知断证修。所得后智名为尽智。复于四谛起如是相。谓我已知断证修更不知断证修。所起后智名无生智。若依杂集。别依苦集因尽所得智名为尽智。谓此位中永断集因令无有余。所得之智名为尽故。果断所得智名为无生智。由因尽故当来苦果必竟不生。所境之智名无生故。皆能照境穷其根源。故此二智名为觉也。 集起名心者。若随相增属第八识。集诸法种起诸法故。通而言之亦在七识。采集诸业起诸种故。故所积集而为心义。 轨持称法者。轨为轨则是法则义。持谓任持是法体义。具此二义故名为法。 足者彼因体即缘定等者。如对法论第十卷云。神足自体者。谓三摩地。由已成满三摩地力。发起种种神变等事。 此四非足足之因也者。即杂集论又作是说。神足助伴者。谓欲勤心观。由欲引心起猛利爱方便 现代汉语译本 ‘南溟’(Nanming，南海)，‘北溟’(Beiming，北海)，‘浡澥’(Bo Xie，水流汇聚之处)等等。‘行潦’(Xinglao)只是流水的名称。因为水流的地方小而且浅，与大海不同。 以及福智二十波罗蜜，指的是显宗的十度都具有福德和智慧两种性质。这个意义是把前面引用的内容归纳到后面，后面清净的内容归纳到前面，以此来概括不同的方面。前五个是福德，后五个是智慧。如果从引申和清净的普遍意义上来说，都具备福德和智慧。 就像如来等同于尽无生智等，‘等’也包括阿罗汉和辟支佛。因为只有无学位的修行者才能获得这种智慧。‘尽无生’就是尽智和无生智。解释这两种智慧的共同点和不同点。如果按照《俱舍论》，普遍地从四谛的角度来说，就是指对于苦、集、灭、道，我已经完全知晓、断除、证得、修习。由此获得的后得智称为尽智。再次对于四谛生起这样的想法，即我已经知晓、断除、证得、修习，不会再有不知晓、断除、证得、修习的情况。由此生起的后得智称为无生智。如果按照《杂集论》，特别地从苦集之因灭尽的角度来说，所获得的智慧称为尽智。指的是在这个阶段，永远断除了集谛之因，使其不再有剩余。由此获得的智慧称为尽智。果报断灭所获得的智慧称为无生智。因为因已经灭尽，所以将来的苦果必定不会产生。所证知的智慧称为无生智。这两种智慧都能照见境界，穷尽其根源，所以这两种智慧被称为觉悟。 积集生起称为‘心’，如果从相的角度来说，主要指第八识（阿赖耶识），因为它积集诸法种子，生起诸法。从普遍意义上来说，也存在于前七识中，因为它们采集诸业，生起各种种子。所以积集是心的含义。 ‘轨持’称为‘法’，‘轨’是轨范，是法则的含义。‘持’是任持，是法体的含义。具备这两种含义，所以称为‘法’。 ‘足’指的是那些作为神足之因的禅定等。如《对法论》第十卷所说：‘神足的自体，指的是三摩地（禅定）。因为已经圆满成就三摩地的力量，所以能发起种种神通变化等事。’ 这四种（欲、勤、心、观）不是神足本身，而是神足的助因。即《杂集论》又这样说：‘神足的助伴，指的是欲、勤、心、观。因为欲能引导心，生起猛利的喜爱和方便。’
English
English version 'Nanming' (Southern Sea), 'Beiming' (Northern Sea), 'Bo Xie' (where water flows converge), and so on. 'Xinglao' is just the name of a flowing water. Because the place where the water flows is small and shallow, it is different from the sea. And the twenty Paramitas of blessings and wisdom, referring to the fact that the ten degrees of the Exoteric School all have the two natures of blessings and wisdom. This meaning is to summarize the previously cited content to the latter, and the latter pure content to the former, so as to summarize the different aspects. The first five are blessings, and the last five are wisdom. If speaking from the general meaning of extension and purity, they all possess blessings and wisdom. Just like the Tathagata is equal to the Exhaustion of Non-Arising Wisdom, 'etc.' also includes Arhats and Pratyekabuddhas. Because only practitioners of the No-Learning stage can obtain this wisdom. 'Exhaustion of Non-Arising' is the Exhaustion Wisdom and Non-Arising Wisdom. Explain the commonalities and differences between these two wisdoms. If according to the 'Abhidharma-kosa', generally speaking from the perspective of the Four Noble Truths, it refers to the fact that for suffering, accumulation, cessation, and the path, I have fully known, cut off, attained, and cultivated. The subsequent wisdom obtained from this is called Exhaustion Wisdom. Again, for the Four Noble Truths, such a thought arises, that is, I have known, cut off, attained, and cultivated, and there will be no more situations of not knowing, cutting off, attaining, and cultivating. The subsequent wisdom arising from this is called Non-Arising Wisdom. If according to the 'Abhidharma-samuccaya', especially from the perspective of the exhaustion of the cause of suffering and accumulation, the wisdom obtained is called Exhaustion Wisdom. It refers to the fact that in this stage, the cause of the accumulation of suffering is permanently cut off, so that there is no remainder. The wisdom obtained from this is called Exhaustion Wisdom. The wisdom obtained from the cessation of karmic retribution is called Non-Arising Wisdom. Because the cause has been exhausted, the future suffering retribution will definitely not arise. The wisdom that is realized is called Non-Arising Wisdom. Both of these wisdoms can illuminate the realm and exhaust its roots, so these two wisdoms are called enlightenment. Accumulating and arising is called 'mind'. If speaking from the perspective of characteristics, it mainly refers to the eighth consciousness (Alaya Consciousness), because it accumulates the seeds of all dharmas and gives rise to all dharmas. Generally speaking, it also exists in the first seven consciousnesses, because they collect all kinds of karma and give rise to various seeds. Therefore, accumulation is the meaning of mind. 'Guichi' (ruling and upholding) is called 'Dharma'. 'Gui' (ruling) is a norm, it is the meaning of a rule. 'Chi' (upholding) is upholding, it is the meaning of the substance of Dharma. Having these two meanings, it is called 'Dharma'. 'Foot' refers to those samadhis (meditative stabilizations), etc., that are the cause of supernatural powers. As the tenth volume of 'Abhidharma-samuccaya' says: 'The self-nature of supernatural powers refers to samadhi. Because the power of samadhi has been fully accomplished, it can initiate various supernatural transformations and other things.' These four (desire, diligence, mind, contemplation) are not the supernatural powers themselves, but the auxiliary causes of supernatural powers. That is, the 'Abhidharma-samuccaya' also says: 'The companions of supernatural powers refer to desire, diligence, mind, and contemplation. Because desire can guide the mind and give rise to strong love and skillful means.' --------------------------------------------------------------------------------
Chinese
证触心一境性。由勤励心于初中后长时证触心一境性。由定持心于内寂静速能证触心一境性。由观策心得定依法练心速证心一境性。故此四种为神足因。若尔四中心非是定。不可定与定为因故。答。虽俱是定。初后有别。神足定者心一境性。即三摩地已来满位。心之定者持心为义。即是心一境性加行。故为定因理无失也。 能深忍乐清净等者。忍谓忍可。即是信因。由因忍可方生信故。乐谓乐欲。即是信果。由因有信方乐欲故。性自证清能净心等。如水清珠能清浊水。故清净性名之为信。 念支觉法所依止者。由依系念令诸善法皆不妄失有觉智故。 精进是觉出离支故者。谓由精进增胜势力能令觉智到所到故。 喜是觉法利益支者。由此势力令身调适喜乐发生胜觉智故。 是以自体及余等者。犹如四智般若义等。其中虽有非是智者。相从义故亦名智等。当知此中道理亦尔。 粗重为因能生诸染者。粗重有二。一二障种。故唯识论云。二障种子立粗重名。性无堪任违细轻故。二谓障种。所引身中无堪任性。与五蕴法不一不异。而离五蕴无别自性。若无此者身必细轻。违细轻故亦名粗重。故唯识云。或二所起无堪任性。今于此中说后非前。有粗重故能生过染。故瑜伽云。有过患义是 现代汉语译本： 证得触心一境性（ekāgratā-citta，专注一境的心）。通过勤奋努力，在初、中、后各个阶段长时间地练习，可以证得触心一境性。通过坚定地保持内心寂静，能够迅速证得触心一境性。通过观察和鞭策自己的心，依法练习，能够迅速证得心一境性。因此，这四种方法是获得神通的根本原因（神足，ṛddhipāda）。 如果这样说，那么这四种心（指四神足）本身不是禅定（定，samādhi）吗？因为禅定不能作为禅定的原因。回答：虽然它们都是禅定，但初期的禅定和后期的禅定有所区别。神足定是指心一境性，也就是三摩地（samādhi）已经达到圆满的阶段。而心的禅定，其意义在于保持内心，也就是心一境性的加行（prayoga，预备阶段）。因此，作为禅定的原因，在道理上没有错误。 能够深刻地忍耐、喜爱清净等等。忍耐是指认可，也就是信（śraddhā，信仰）的起因。因为只有认可才能产生信仰。喜爱是指乐欲，也就是信仰的结果。因为有了信仰才会产生乐欲。自性能够证明清净，能够净化内心等等。就像清水珠能够净化浑浊的水一样。因此，清净的自性被称为信。 念（smṛti，正念）是觉支（bodhyaṅga，菩提分）所依止的。因为依靠系念，使所有的善法都不会遗忘，并且具有觉悟的智慧。 精进（vīrya，精进）是觉悟的出离支。意思是说，通过精进增胜的力量，能够使觉悟的智慧到达所要到达的地方。 喜（prīti，喜）是觉悟的利益支。通过这种力量，使身体调和适宜，喜乐发生，从而产生殊胜的觉悟智慧。 因此，自体以及其余等等。例如四智般若（catasraḥ prajñā，四种智慧）的意义等等。其中虽然有些不是智慧本身，但因为意义相近，也称为智慧等等。应当知道，这里的道理也是如此。 粗重（daurbalya，身心沉重）是产生各种染污的根本原因。粗重有两种：一是二障（dvi-āvaraṇa，烦恼障和所知障）的种子。所以《唯识论》说：‘二障的种子被称为粗重，因为其性质没有堪能性，与细和轻相违背。’二是二障的种子所引发的身中没有堪能性。它与五蕴（pañca-skandha，色、受、想、行、识）既不相同也不相异，但离开五蕴就没有别的自性。如果没有这种粗重，身体必定是细和轻的。因为与细和轻相违背，所以也称为粗重。所以《唯识论》说：‘或者是由二障所引起的没有堪能性。’现在这里说的是后者而不是前者。因为有粗重，所以能够产生过失和染污。所以《瑜伽师地论》说：‘有过患的意义是粗重。’