English
English version: Attaining the one-pointedness of mind through contact (sparśa-citta-ekāgratā). By diligently applying effort, practicing persistently in the initial, intermediate, and final stages, one can attain the one-pointedness of mind through contact. By steadfastly maintaining inner tranquility, one can swiftly attain the one-pointedness of mind through contact. By observing and urging one's mind, practicing according to the Dharma, one can quickly attain the one-pointedness of mind. Therefore, these four are the causes of supernatural powers (ṛddhipāda, the foundations of magical power). If that is the case, are these four minds (referring to the four foundations of magical power) not themselves meditative concentration (samādhi)? Because meditative concentration cannot be the cause of meditative concentration. Answer: Although they are both meditative concentration, there is a distinction between the initial and later stages. The meditative concentration of the foundations of magical power refers to the one-pointedness of mind, which is the stage where samādhi has reached its culmination. The meditative concentration of the mind, on the other hand, signifies maintaining the mind, which is the preliminary practice (prayoga) for the one-pointedness of mind. Therefore, there is no logical fallacy in it being the cause of meditative concentration. Being able to deeply endure, delight in purity, and so on. Endurance refers to acceptance, which is the cause of faith (śraddhā). Because faith arises from acceptance. Delight refers to desire, which is the result of faith. Because desire arises from having faith. The nature itself can prove purity, can purify the mind, and so on. Just as a clear water pearl can purify turbid water. Therefore, the pure nature is called faith. Mindfulness (smṛti) is what the limbs of enlightenment (bodhyaṅga) rely on. Because by relying on mindfulness, all wholesome qualities are not forgotten, and there is wisdom of awakening. Effort (vīrya) is the limb of enlightenment that leads to liberation. It means that through the power of increasing effort, the wisdom of enlightenment can reach where it needs to reach. Joy (prīti) is the beneficial limb of enlightenment. Through this power, the body becomes harmonious and comfortable, joy arises, and thus excellent wisdom of enlightenment is produced. Therefore, the self-nature and the rest, and so on. For example, the meaning of the four wisdoms (catasraḥ prajñā). Although some of them are not wisdom itself, they are also called wisdom and so on because their meanings are similar. It should be known that the principle here is also the same. Heaviness (daurbalya) is the root cause of generating various defilements. There are two types of heaviness: first, the seeds of the two obscurations (dvi-āvaraṇa, kleśāvaraṇa and jñeyāvaraṇa). Therefore, the *Vijñaptimātratāsiddhi* says: 'The seeds of the two obscurations are called heaviness, because their nature lacks capability and is contrary to subtlety and lightness.' Second, the lack of capability in the body caused by the seeds of the two obscurations. It is neither the same as nor different from the five aggregates (pañca-skandha), but apart from the five aggregates, it has no other nature. If there were no such heaviness, the body would certainly be subtle and light. Because it is contrary to subtlety and lightness, it is also called heaviness. Therefore, the *Vijñaptimātratāsiddhi* says: 'Or it is the lack of capability caused by the two obscurations.' Now, this refers to the latter rather than the former. Because there is heaviness, it can generate faults and defilements. Therefore, the *Yogācārabhūmi-śāstra* says: 'The meaning of having faults is heaviness.' --------------------------------------------------------------------------------
Chinese
粗性义。过患增多性故名为粗。不安稳性以为粗重性。是故粗重能生染也。 轻安近能治此等者。有轻安故便离粗重。离粗重故于善堪能。堪任善故不生诸染。故轻安是无染因也。 由依定故方能离染等者。谓要依定方发轻安而离诸染。故说定是离染依也。 舍除障法等者。由舍远离沉掉爱忧。不染污位为自性故。 无漏身语离五邪求者。观诸星像。耕垦营农。通致使命。合和汤药。占相吉凶。以此五种邪求活命。如次名为仰口．下口．方口．维口开口食也。 以自相续身等为境者。自相续者即谓自体。若言自身则不通心等。故以相续言显总包也。言身等者。谓即等取受心法也。观自身境以修不净对治之观。观自受境以修非乐对治之行。余二准知。 以无常等行相思惟等者。谓即等取非乐非我非净三种。行相即是见解义也。 以无所得行相思惟等者。谓观自他身无身相。而不见有净与不净。而修对治身妄念也。受及心法亦如是说。 于现法中得身等者。谓修行时于现生中远离一切烦恼粗重。便得自身适悦乐也。现法即是现生义故。 常乐宣说可意等者。等即等取谛语法语引义利语。诸如是等一切爱语略有三种。 命进问安者。瑜伽论中先明问安后方命 现代汉语译本 ‘粗性义’：因为过患增多的性质，所以称为‘粗’。不安稳的性质可以认为是‘粗重性’。因此，粗重能产生染污。 ‘轻安近能治此等者’：因为有轻安的缘故，就能远离粗重。远离粗重的缘故，对于善法就能胜任。能胜任善法的缘故，就不会产生各种染污。所以轻安是无染污的原因。 ‘由依定故方能离染等者’：意思是说，必须要依靠禅定才能生发轻安，从而远离各种染污。所以说禅定是远离染污的所依。 ‘舍除障法等者’：由于舍弃并远离沉没、掉举、贪爱、忧愁，不染污的状态即是其自性。 ‘无漏身语离五邪求者’：观察星象，耕地垦荒，经营农业，传递信息，调配汤药，占卜吉凶。用这五种不正当的手段来维持生计，依次称为仰口（观察星象为生计），下口（耕地垦荒为生计），方口（经营农业为生计），维口（传递信息、调配汤药为生计），开口食（占卜吉凶为生计）。 ‘以自相续身等为境者’：‘自相续’指的就是自身。如果说是‘自身’，则不能涵盖心等。所以用‘相续’这个词来显示总括一切。‘身等’，指的是等同于包括受、心、法。 观察自身作为所缘境，修习不净观来对治贪欲。观察自身所感受的作为所缘境，修习苦的行相来对治乐受。其余两种（心和法）可以类推得知。 ‘以无常等行相思惟等者’：指的是等同于包括苦、无我、不净三种。‘行相’就是见解的意思。 ‘以无所得行相思惟等者’：意思是说，观察自己和他人身体的无身相，而不见有净与不净，从而修习对治身体妄念的法门。受以及心法也像这样说。 ‘于现法中得身等者’：意思是说，修行时在现生中远离一切烦恼粗重，便能得到自身适悦的快乐。‘现法’就是现生的意思。 ‘常乐宣说可意等者’：‘等’指的是等同于包括真实语、法语、引导利益的语言。诸如此类的一切爱语略有三种。 ‘命进问安者’：在《瑜伽师地论》中，先说明问候，然后才命令。
English
English version ‘Coarse nature meaning’: Because of the nature of increasing faults, it is called ‘coarse’. The nature of instability can be considered ‘coarse heaviness’. Therefore, coarse heaviness can generate defilements. ‘Tranquility is near and can cure these’: Because of tranquility, one can be far away from coarse heaviness. Because of being far away from coarse heaviness, one can be competent in good deeds. Because of being competent in good deeds, one will not generate various defilements. Therefore, tranquility is the cause of non-defilement. ‘Because of relying on Samadhi, one can be free from defilements’: It means that one must rely on Samadhi to generate tranquility and thus be free from various defilements. Therefore, it is said that Samadhi is the basis for being free from defilements. ‘Abandoning obstructive dharmas’: Because of abandoning and being far away from sinking, agitation, attachment, and sorrow, the state of non-defilement is its nature. ‘Non-outflow body and speech are free from five wrong livelihoods’: Observing celestial phenomena, cultivating land, managing agriculture, delivering messages, compounding medicines, divining good and bad omens. Using these five improper means to make a living are respectively called looking up livelihood (observing celestial phenomena for a living), looking down livelihood (cultivating land for a living), square livelihood (managing agriculture for a living), diagonal livelihood (delivering messages and compounding medicines for a living), and opening mouth livelihood (divining good and bad omens for a living). ‘Taking one's own continuum body as the object’: ‘One's own continuum’ refers to oneself. If it is said ‘oneself’, it cannot cover the mind and so on. Therefore, the word ‘continuum’ is used to show the totality. ‘Body and so on’ refers to including feeling, mind, and dharma. Observing one's own body as the object, cultivate the impure contemplation to counteract greed. Observing one's own feelings as the object, cultivate the contemplation of suffering to counteract pleasant feelings. The other two (mind and dharma) can be inferred. ‘Thinking with the aspects of impermanence and so on’: Refers to including suffering, non-self, and impurity. ‘Aspect’ means the view. ‘Thinking with the aspect of non-attainment’: It means observing the non-body aspect of oneself and others' bodies, and not seeing purity or impurity, thereby cultivating the method to counteract the false thoughts of the body. Feeling and mind are also spoken of in this way. ‘Attaining the body and so on in the present dharma’: It means that when practicing, one can be free from all the coarse heaviness of afflictions in this present life, and thus attain the pleasant happiness of one's own body. ‘Present dharma’ means the present life. ‘Always joyfully speaking agreeable words’: ‘And so on’ refers to including truthful words, dharma words, and words that lead to benefit. All such loving words are roughly of three kinds. ‘Commanding, advancing, and asking after well-being’: In the *Yogacarabhumi-sastra*, inquiring after well-being is explained first, and then commanding. --------------------------------------------------------------------------------
Chinese
进。故彼文云。或问安稳吉祥。或问诸界调适。或问昼夜怡乐。或命前进善来。据实道理先合命进后方问安。瑜伽及乃据西方语故。 圆满殊胜微妙法教者。瑜伽但有圆满法教。此中更加殊胜微妙。依于上下别文而说。字义具足故名圆满。令得出离故言殊胜。能契真理故谓微妙。此则通谓三乘教也。 但化彼行何假身同等者。此问意者。菩萨所化通乎三乘。但可说法化二乘人。岂要同行二乘行也。不尔便是和光同尘。便与涅槃经文违背。答之意云。菩萨为化他令行故。纵二乘行亦须示行。自嫌不行人不学故。故法花云。内秘菩萨行外现是声闻。虽少欲知足而实净佛道。涅槃但和其光而不同尘。此义故不乖于理也。 若于是义于是等者。义谓境义即是起行。所依道理境界之处。如修念佛三昧之行。必有所依佛功德境。故境即是起行之处。善根乃是所起之行。 能离不善防护受持等者。能离不善谓即是戒。此能防护诸恶不善。于此防护诸恶不善。净戒法中常受持也。七众谓即近圆男近圆女正学众求寂女近事男近事女。若兼近住即为八众。以非常时但日夜戒。是故经论但言七众。 一切佛法为摄善法戒者。谓正修习力无畏等一切佛法但是所修所学佛法皆此摄也。 若修诸行发起勇捍者 现代汉语译本：因此，那段文字说：‘或者问候是否安稳吉祥，或者问候诸界是否调和适宜，或者问候昼夜是否怡然快乐，或者命令前进，说善来。’按照实际道理，应该先命令前进，然后才问候是否安稳。瑜伽论以及其他论典是根据西方语言的习惯。 圆满殊胜微妙法教：瑜伽论只有圆满的法教，这里更加上了殊胜和微妙。这是根据上下不同的文句而说的。字义完备充足，所以叫做圆满；能够使人得出离，所以叫做殊胜；能够契合真理，所以叫做微妙。这可以普遍地指称三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana）的教法。 ‘只是教化他们修行，为何要（菩萨）示现和他们一样的身分？’这个问题的意思是：菩萨所教化的人包括三乘，但只能说法来教化二乘人（Sravaka, Pratyekabuddha），难道需要和他们一样修行二乘的行法吗？如果那样，就是和光同尘，就和《涅槃经》（Nirvana Sutra）的经文相违背。回答的意思是：菩萨为了教化他人令其修行，即使是二乘的行法也需要示现修行，因为害怕自己不修行，别人就不会学习。所以《法华经》（Lotus Sutra）说：‘内心秘密地修菩萨行，外表显现是声闻。’虽然少欲知足，但实际上是清净佛道。《涅槃经》只是和其光，而不同其尘。这个意义上来说，并不违背道理。 ‘如果对于这个义理，对于这些等等’，义是指境义，也就是发起修行的所依道理和境界之处。例如修念佛三昧（Buddhanusmrti-samadhi）的行法，必定有所依的佛功德境，所以境就是发起修行之处，善根就是所发起的修行。 ‘能够远离不善，防护受持等等’，能够远离不善，指的就是戒（Sila）。这能够防护各种恶和不善。在这种防护各种恶和不善的清净戒法中，常常受持。七众指的是近圆男（Bhikkhu，比丘）、近圆女（Bhikkhuni，比丘尼）、正学众（Siksamana，式叉摩那）、求寂女（Sramanerika，沙弥尼）、近事男（Upasaka，优婆塞）、近事女（Upasika，优婆夷）。如果加上近住（Upavasatha），就是八众。因为近住戒不是常时受持，只是日夜戒，所以经论中只说七众。 ‘一切佛法都是为了摄取善法戒’，指的是正修习力、无畏等等一切佛法，这些所修所学的佛法都包含在这里面。 ‘如果修习各种行法，发起勇猛精进’