English
English version: Therefore, that text says: 'Or ask about peace and auspiciousness, or ask about the harmony of the realms, or ask about the joy of day and night, or command to advance, saying "Welcome."' According to the actual principle, one should first command to advance and then ask about peace. The Yoga-sastra and other treatises are based on the customs of Western languages. Complete, excellent, and subtle Dharma teachings: The Yoga-sastra only has complete Dharma teachings, but here, 'excellent' and 'subtle' are added. This is said based on the different sentences above and below. The meaning of the words is complete and sufficient, so it is called 'complete'; it can enable people to attain liberation, so it is called 'excellent'; it can accord with the truth, so it is called 'subtle.' This can generally refer to the teachings of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). 'Only transforming them to practice, why should (Bodhisattvas) manifest the same identity as them?' The meaning of this question is: The people transformed by Bodhisattvas include the Three Vehicles, but they can only use Dharma to transform the Two Vehicles (Sravaka, Pratyekabuddha). Is it necessary to practice the practices of the Two Vehicles like them? If so, it would be harmonizing with the light and assimilating with the dust, which would contradict the text of the Nirvana Sutra. The meaning of the answer is: Bodhisattvas, in order to transform others and make them practice, even need to show the practice of the Two Vehicles, because they are afraid that if they do not practice themselves, others will not learn. Therefore, the Lotus Sutra says: 'Inwardly, they secretly practice the Bodhisattva path, outwardly, they appear as Sravakas.' Although they have few desires and are content, they are actually purifying the Buddha path. The Nirvana Sutra only harmonizes with the light but does not assimilate with the dust. In this sense, it does not contradict the principle. 'If regarding this meaning, regarding these, etc.,' 'meaning' refers to the meaning of the object, which is the principle and realm upon which practice arises. For example, in practicing the Buddhanusmrti-samadhi (念佛三昧), there must be a Buddha-qualities realm to rely on, so the realm is the place where practice arises, and good roots are the practice that arises. 'Able to abandon non-virtue, protect and uphold, etc.,' 'able to abandon non-virtue' refers to Sila (戒). This can protect against all evils and non-virtues. In this pure Sila Dharma that protects against all evils and non-virtues, one constantly upholds it. The Seven Assemblies refer to Bhikkhu (比丘, fully ordained monks), Bhikkhuni (比丘尼, fully ordained nuns), Siksamana (式叉摩那, probationary nuns), Sramanerika (沙弥尼, novice nuns), Upasaka (优婆塞, laymen), Upasika (优婆夷, laywomen). If Upavasatha (近住, lay practitioners observing eight precepts for a limited time) is added, there are eight assemblies. Because the Upavasatha precepts are not always observed, but only observed day and night, the sutras and treatises only mention seven assemblies. 'All Buddha-Dharma is for encompassing the Sila of good Dharma,' refers to all Buddha-Dharma, such as the power of right practice, fearlessness, etc., all the Buddha-Dharma that is practiced and learned is included here. 'If one cultivates various practices and initiates courageous diligence' --------------------------------------------------------------------------------
Chinese
。唯识论云。勇表胜进简诸染法。捍表精淳简净无记。即显精进唯善性摄。 而能安住现法等者。若欲安住现身轻安调畅之乐而所入者。此即名为安住静虑。若欲引发六神通故而所入者。此即名为引发静虑。若欲成辨利有情事而所入者。如是即名辨事静虑。 波罗蜜多相违事者。谓与六度所相违法。于喜乐欲财富自在深见功德及与胜利。当知即是施相违事。于随所乐纵身口意见功德利。是戒相违。于他轻蔑不堪忍中见功德利。是忍相违。于不勤修着欲乐中见功德利。是进相违。于处愦陋世杂乱行见功德利。是定相违。于见闻觉知诸言说戏论见功德利。是慧相违。 波罗蜜多果异熟者。即是六度所得果报。如下胜德果利中说。此通因中所得果报。是故名为诸果异熟。若在果位是无漏善。则不得称为异熟故。此义如下菩提中说。 无间杂染法等者。深密经云。何等名为间杂染法。略有四种。一无悲加行故。谓行行时于诸有情无拔济心。二不如理加行故。谓若修一波罗蜜时于余失坏。三不常加行故。谓于所修波罗蜜中多有间断。四不殷重加行故。谓修行时于前境界心生轻慢。离此四种。是名无间杂染法也。云何名为非方便行。谓但财施与生安乐。不行法施成胜利益。所以然者。非但与财名实饶益。 现代汉语译本：唯识论中说：‘勇’字表明胜进行为，简别各种染污之法；‘捍’字表明精纯不杂，简别清净无记之法。这便显示了精进唯属于善的范畴。 而‘能安住现法等者’，指的是：如果想要安住于现世身心的轻安调畅之乐而进入禅定，这便称为安住静虑（专注的禅定）。如果想要引发六神通的缘故而进入禅定，这便称为引发静虑（引发神通的禅定）。如果想要成就利益有情众生的事业而进入禅定，这便称为辨事静虑（辨别事务的禅定）。 波罗蜜多（到达彼岸）的相违之事指的是：与六度（布施、持戒、忍辱、精进、禅定、智慧）所相反的法。对于喜乐、欲望、财富、自在、深刻的见解、功德以及胜利，应当知道这些是与布施相违之事。对于随心所欲地放纵身口意、以及从中见到的功德利益，是与持戒相违。对于他人轻蔑、不堪忍受之中见到的功德利益，是与忍辱相违。对于不勤奋修行、贪着于欲望享乐之中见到的功德利益，是与精进相违。对于处于喧闹简陋、世俗杂乱的环境中修行并从中见到的功德利益，是与禅定相违。对于见闻觉知等各种言说戏论中见到的功德利益，是与智慧相违。 波罗蜜多（到达彼岸）的果异熟指的是：六度（布施、持戒、忍辱、精进、禅定、智慧）所得到的果报。如下面殊胜功德果报利益中所说，这贯通了因地中所得到的果报，因此称为诸果异熟。如果在果位上是无漏的善法，则不能称之为异熟果，这个道理在下面的菩提（觉悟）中会讲到。 无间杂染法等指的是：《深密经》中说：‘什么叫做间杂染法？’ 略有四种：一、没有悲心的加行，即在修行时对于有情众生没有拔除痛苦的心。二、不如理的加行，即在修习一种波罗蜜（到达彼岸）时，对其他的波罗蜜造成损害。三、不常加行，即对于所修习的波罗蜜，常常间断。四、不殷重加行，即在修行时，对于之前的境界心生轻慢。远离这四种，就叫做无间杂染法。’ ‘什么叫做非方便行？’ 只是财布施，给予众生安乐，而不施行法布施，成就殊胜的利益。之所以这样说，是因为仅仅给予财物，并非真正的饶益。
English
English version: The Vijnaptimatrata-siddhi (Treatise on Consciousness-Only) says: 'Courage' signifies surpassing progress, distinguishing various defiled dharmas (phenomena). 'Defense' signifies purity and unmixedness, distinguishing pure and neutral dharmas. This reveals that diligence is solely included within the nature of goodness. And 'being able to abide in the present dharma, etc.' refers to: If one desires to abide in the ease and comfort of the present body and mind and enters into meditation, this is called abiding dhyana (focused meditation). If one desires to evoke the six supernormal powers and enters into meditation, this is called evoking dhyana (meditation that evokes supernormal powers). If one desires to accomplish the benefit of sentient beings and enters into meditation, this is called discerning dhyana (meditation that discerns affairs). Things contrary to Paramita (Perfection) refer to: dharmas (phenomena) that are contrary to the six perfections (dana (generosity), shila (discipline), kshanti (patience), virya (effort), dhyana (meditation), prajna (wisdom)). Regarding joy, desire, wealth, freedom, profound views, merit, and victory, one should know that these are things contrary to generosity. Regarding indulging in body, speech, and mind as one pleases, and seeing merit and benefit in it, this is contrary to discipline. Regarding seeing merit and benefit in others' contempt and intolerance, this is contrary to patience. Regarding seeing merit and benefit in not diligently cultivating and being attached to sensual pleasures, this is contrary to effort. Regarding seeing merit and benefit in practicing in noisy, dilapidated, and worldly chaotic environments, this is contrary to meditation. Regarding seeing merit and benefit in various verbal discourses and frivolous talks of seeing, hearing, feeling, and knowing, this is contrary to wisdom. The result of Paramita (Perfection) ripening refers to: the karmic retribution obtained from the six perfections (dana (generosity), shila (discipline), kshanti (patience), virya (effort), dhyana (meditation), prajna (wisdom)). As stated in the following benefits of superior merit and virtue, this pervades the karmic retribution obtained in the causal stage, therefore it is called the ripening of all fruits. If it is unconditioned goodness in the fruition stage, then it cannot be called ripening fruit, this principle will be discussed in the following Bodhi (Enlightenment). Uninterrupted defiled dharmas, etc. refers to: The Samdhinirmocana Sutra (Explication of the Thought Sutra) says: 'What are called interrupted defiled dharmas?' There are roughly four types: First, the practice without compassion, that is, when practicing, one does not have the mind to relieve the suffering of sentient beings. Second, the practice that is not in accordance with the principle, that is, when practicing one Paramita (Perfection), one causes harm to the others. Third, the practice that is not constant, that is, one often interrupts the Paramita (Perfection) that one is practicing. Fourth, the practice that is not earnest, that is, when practicing, one develops contempt for the previous state. Being apart from these four, is called uninterrupted defiled dharmas.' 'What is called non-skillful means practice?' It is only giving material offerings, giving sentient beings happiness, but not giving Dharma (teachings) offerings, accomplishing superior benefits. The reason for this is that merely giving material things is not truly beneficial. --------------------------------------------------------------------------------
Chinese
唯处善法乃真益故。若离此事。是则名离非方便行。 能裂悭吝贫穷等者。能裂现在悭吝之纲。引得广大福德资粮。能裂当来贫穷苦纲。引得广大财宝胜位。 能息灭恶戒等者。息灭现在所有恶戒引得等持。息灭当来诸险恶趣引得善趣。 能息灭忿怒等者。息灭现在所有忿怒。息灭当来所有怨仇。引得现当善住自在。 能除遣一切见趣等者。言见趣者即五见也。见趣即是诸邪恶慧。既能除遣虚妄见趣。故于品类诸别异法。随其所知悉得真实。 谓要行一切事业者。且如行施。于内外事一切种类皆能善舍。若持戒时。于遮性等诸戒种类悉能修持。忍辱等四准此应知。 况当能得一切智智者。一切智者即正体智。复言智者即后得智。或是一切智人之智。是故得名一切智智。 清净相者当知七种等者。第一不求令他知我是能修行六度行者。第四不于不行六度放逸之人毁而轻蔑。第五不于自所修行恃。而高举于防修事而生逸荡。第七不于能行之人嫉其所行悭所解法不相劝示。 成就八法能净檀等者。不为自利而行名离为我。不求生死染报名离爱结。了施性空而无著名离无明。不背性而求觉名离彼我菩提相。不见福田非田等名离种种相见。不求报恩供养名离怖望。自行化他名 现代汉语译本：只有行持善良的法才是真正的利益。如果离开了这件事，那就是离开了方便之行。 能够破除悭吝、贫穷等障碍，指的是能够破除现在的悭吝之网，从而获得广大的福德资粮；能够破除未来的贫穷之苦，从而获得广大的财宝和殊胜的地位。 能够止息恶戒等过患，指的是止息现在所有的恶戒，从而获得等持（Samadhi）；止息未来诸险恶的去处，从而获得善趣。 能够止息忿怒等烦恼，指的是止息现在所有的忿怒，止息未来所有的怨仇，从而获得现在和未来的安乐自在。 能够去除一切见趣等邪见，这里所说的‘见趣’就是指五见（five views）(五种错误的见解)。见趣就是各种邪恶的智慧。既然能够去除虚妄的见趣，那么对于各种不同的事物，都能随其所知而获得真实的认识。 所谓要行一切事业，比如行布施（Dana）(给予)，对于内外一切事物都能善于舍弃。如果持戒（Śīla）(道德行为)时，对于遮戒（prohibitory precepts）(禁止性的戒律)和性戒（precepts by nature）(本质性的戒律)等各种戒律都能修持。忍辱（Kshanti）(忍耐)等其余四种波罗蜜（paramitas）(到彼岸)也应依此类推。 更何况能够获得一切智智（Sarvajnana）(对一切事物无碍的智慧)呢？一切智（Sarvajna）(对一切事物普遍的知识)指的是根本智（fundamental wisdom）。而智（Jnana）(智慧)指的是后得智（subsequent wisdom）。或者说是一切智之人的智慧，所以得名一切智智。 清净相（pure characteristics）(纯净的特征)应当知道有七种等，第一，不追求让别人知道我是能够修行六度（six perfections）(六种达到彼岸的方法)的人。第四，不对于不行六度而放逸的人加以毁谤和轻蔑。第五，不因为自己所修行的而自恃，高举自己，对于防护修行的事情而产生放逸。第七，不对于能够修行的人嫉妒他们所行持的，吝啬自己所理解的法而不互相劝导。 成就八种法能够清净布施等，不为了自己的利益而行，名为远离为我。不追求生死轮回的染污，名为远离爱结。了知布施的自性本空而没有执着，名为远离无明。不违背自性而追求觉悟，名为远离彼我菩提相。不见福田（field of merit）(种福报的田地)和非福田等差别，名为远离种种相见。不求回报恩惠和供养，名为远离怖望。自己修行也教化他人，名为