T85n2805_攝大乘講疏卷第五．第七
大正藏第 85 冊 No. 2805 攝大乘講疏卷第五．第七
No. 2805 [cf. No. 1595]
攝大乘論疏卷第五
種子如鵝飲乳也。
論本云由如世間離欲時不靜地熏習滅者。□□□轉依義例顯出世轉依義。此但以前地益力損能義未得似通達轉依身義為常住。此則異如后也。
聖人依者聞熏習與解性和合以此為依一切聖道皆依此生者。此第十明得聞思慧熏本識。無常解性時猶是凡夫。熏習增多后更上第六意識成無流道即修慧方是聖人。故言一切聖人道皆依之。問。聞思種子所熏解性。有解言。是真凈法身。云何言是無常法耶。答。□者是自歸識心分別闇心漫語耳。此解非義也。常住法無無常之義受熏。聞思慧能熏後上第六意識成修慧始為無流道。此聞思種子生唯識□境及觀智。爾時並是諸法因義是依他性。后斷煩惱盡轉依成解脫果。□□身方得轉依。真凈心為法身義並果德耶。復得聞思種子和合生聖人依□聖道因法身相應時唯果德依法身也。無複種子因義也。
釋論曰此章復引不違道理顯實有本識者。此下釋第六順道理章義。即是□滅心定由有此本識定義成為道理也。就此章有二。初明無本識滅心定義不成。二明無本識轉依義不成就初為三段
【現代漢語翻譯】 現代漢語譯本 大正藏第 85 冊 No. 2805 攝大乘講疏卷第五．第七 No. 2805 [cf. No. 1595] 攝大乘論疏卷第五 種子如鵝飲乳也。 論本云由如世間離欲時不靜地熏習滅者。□□□轉依義例顯出世轉依義。此但以前地益力損能義未得似通達轉依身義為常住。此則異如后也。 聖人依者聞熏習與解性和合以此為依一切聖道皆依此生者。此第十明得聞思慧熏本識（Alaya-vijnana，阿賴耶識）。無常解性時猶是凡夫。熏習增多后更上第六意識成無流道即修慧方是聖人。故言一切聖人道皆依之。問。聞思種子所熏解性。有解言。是真凈法身（Dharmakaya，法身）。云何言是無常法耶。答。□者是自歸識心分別闇心漫語耳。此解非義也。常住法無無常之義受熏。聞思慧能熏後上第六意識成修慧始為無流道。此聞思種子生唯識□境及觀智。爾時並是諸法因義是依他性（Paratantra-svabhava，依他起性）。后斷煩惱盡轉依成解脫果。□□身方得轉依。真凈心為法身義並果德耶。復得聞思種子和合生聖人依□聖道因法身相應時唯果德依法身也。無複種子因義也。 釋論曰此章復引不違道理顯實有本識者。此下釋第六順道理章義。即是□滅心定由有此本識定義成為道理也。就此章有二。初明無本識滅心定義不成。二明無本識轉依義不成就初為三段
【English Translation】 English version Tripitaka Volume 85, No. 2805 Commentary on the Compendium of the Great Vehicle - Scroll 5, Section 7 No. 2805 [cf. No. 1595] Commentary on the Compendium of the Great Vehicle, Scroll 5 Seeds are like a goose drinking milk. The original text states: 'Just as in the world, when one is free from desire, the unquiet ground is extinguished by the fumigation.' □□□ The meaning of 'transformation of the basis' (asraya-paravrtti) reveals the meaning of the supramundane transformation of the basis. This only uses the meaning of the previous ground increasing strength and diminishing ability, not yet attaining the meaning of seemingly penetrating the transformed body as permanent. This is different from what follows. The 'reliance of the sages' refers to the hearing and fumigation combining with the nature of understanding, and all the sacred paths rely on this for their arising. This tenth section explains that hearing, thinking, and wisdom fumigate the Alaya-vijnana (storehouse consciousness). When the nature of understanding is impermanent, it is still that of an ordinary person. After the fumigation increases, the sixth consciousness further ascends to become the non-outflow path, which is the wisdom of cultivation, and only then is one a sage. Therefore, it is said that all the paths of the sages rely on it. Question: What is the nature of understanding fumigated by the seeds of hearing and thinking? Some explain it as the true pure Dharmakaya (Dharma body). How can it be said to be an impermanent dharma? Answer: □ These are self-returning consciousness, discriminating dark mind, and rambling words. This explanation is not meaningful. The permanent dharma does not have the meaning of impermanence to be fumigated. Hearing, thinking, and wisdom can fumigate the later sixth consciousness to become the wisdom of cultivation, which is the beginning of the non-outflow path. These seeds of hearing and thinking give rise to the object of consciousness-only □ and the wisdom of observation. At that time, they are all the causal meaning of all dharmas, which is the Paratantra-svabhava (other-dependent nature). Later, when afflictions are completely severed, the transformation of the basis becomes the fruit of liberation. □□ Only then can the body attain the transformation of the basis. Is the true pure mind the meaning of the Dharmakaya and also the fruit virtue? Furthermore, the seeds of hearing and thinking combine to give rise to the reliance of the sages □ When the sacred path corresponds to the Dharmakaya, it is only the fruit virtue that relies on the Dharmakaya. There is no longer the causal meaning of seeds. The commentary states: 'This chapter again cites what does not contradict reason to reveal that the original consciousness truly exists.' This below explains the meaning of the sixth chapter, which accords with reason. That is, □ the cessation of mind and samadhi is defined by the existence of this original consciousness, which becomes reasonable. This chapter has two parts. First, it explains that without the original consciousness, the definition of the cessation of mind is not established. Second, it explains that without the original consciousness, the meaning of the transformation of the basis is not accomplished. The first part has three sections.
。一略標定相出得失意。二出小乘義正破過失義。三結不離本識凈不凈品法皆不成就故。此初更為三。初標大相二出過失。三□定不離本識。論本標及余可見不釋。
釋論曰為得寂靜住及離退失過者。此明所為意故。入定事同聖人修滅定為二義。一為得自寂靜安樂住。已得勝無流法。則現在應得寂靜安樂住。此定既無六識。寂靜安樂與涅槃相似。故聖人修此定。二為離退失過。六識緣境能生不正思惟起諸習氣煩惱則退失定。恐有退失故修滅定。
釋論曰非滅心體稱滅心滅心法故名滅心以能依從所依故立心名者。此下第二齣小乘義破過失立本識。此文即大眾部云。滅心定不滅體滅心法。識是心之體。受想行為心法。心法為能依。心體是所依。以能依從所依立名心名。故稱滅心。實滅心法不滅心體。后正破之。所以須滅心法者。彼云。所以須滅心法者。入此定人必具得上二界定。色界四定以受為藏。亦言以受為真實。故樂至三定舍遍四定。無色以想為藏。亦為真實。無色見受粗動故轉受為想。受是修道惑本故。為修道所破。想是見道所破惑本。受心鈍緣事起故。故是修道所破惑本。想心利故能推量覓理。故是見道所破惑本。又想是一切煩惱本。受是一切苦本。聖人見受想過患觀察能遂滅受想。受想既滅。行亦
【現代漢語翻譯】 現代漢語譯本：一、簡要標明正確的觀點，指出錯誤的觀點。二、闡述小乘的義理，糾正其過失。三、總結說，一切都離不開本識，凈與不凈的品類法都不能成就。首先，這第一點又分為三部分：第一，標明大的綱要；第二，指出過失；第三，確定一切都離不開本識。論的根本宗旨以及其餘部分顯而易見，不再解釋。
解釋：『爲了獲得寂靜的住處以及遠離退失的過患。』這說明了這樣做的意圖。進入禪定的事情與聖人修習滅盡定有兩重意義：一是爲了獲得自身的寂靜安樂的住處。已經獲得了殊勝的無漏法，那麼現在就應該獲得寂靜安樂的住處。這種禪定既然沒有六識，寂靜安樂與涅槃相似，所以聖人修習這種禪定。二是爲了遠離退失的過患。六識緣于外境，能夠產生不正的思惟，生起各種習氣煩惱，就會退失禪定。因為害怕有退失，所以修習滅盡定。
解釋：『不是滅掉心體，而是稱作滅掉心所法，所以叫做滅心，因為能依附於所依，所以建立心這個名稱。』下面第二點是闡述小乘的義理，破除其過失，建立本識。這段文字是大眾部的觀點，他們認為：滅心定不是滅掉心體，而是滅掉心所法。識是心的本體，受、想、行是心所法。心所法是能依，心體是所依。因為能依附於所依而建立心這個名稱，所以稱作滅心。實際上是滅掉心所法，而不是滅掉心體。後面會正式破斥這種觀點。他們認為必須滅掉心所法的原因是：進入這種禪定的人必定具備上二界的禪定。四禪以受蘊為藏，也認為受蘊是真實的。所以樂受達到三禪就捨棄，遍凈四禪。無色界以想蘊為藏，也認為是真實的。無色界認為受蘊粗糙而動，所以轉受蘊為想蘊。受蘊是修道所斷惑的根本，所以為修道所破。想蘊是見道所斷惑的根本。受心遲鈍，緣事而起，所以是修道所破惑的根本。想心敏銳，能夠推量尋求道理，所以是見道所破惑的根本。而且想蘊是一切煩惱的根本，受蘊是一切痛苦的根本。聖人見到受蘊和想蘊的過患，觀察能夠滅除受和想。受和想既然滅除，行蘊也隨之滅除。
【English Translation】 English version: 1. Briefly indicate the correct views and point out the incorrect ones. 2. Explain the meaning of the Hinayana (Small Vehicle) and correct its faults. 3. Conclude that everything is inseparable from the Alaya-vijñana (store consciousness), and that neither pure nor impure dharmas (phenomena) can be achieved. Firstly, this first point is further divided into three parts: first, indicate the major outline; second, point out the faults; third, determine that everything is inseparable from the Alaya-vijñana. The fundamental purpose of the treatise and the rest are obvious and will not be explained.
Explanation: 'In order to obtain a peaceful dwelling and to avoid the fault of regression.' This explains the intention behind doing so. Entering samadhi (meditative state) has two meanings similar to the saints' practice of Nirodha-samāpatti (cessation attainment): one is to obtain a peaceful and joyful dwelling for oneself. Having already obtained the superior Anāsrava-dharma (undefiled dharma), one should now obtain a peaceful and joyful dwelling. Since this samadhi has no six consciousnesses, its peace and joy are similar to Nirvana, so saints practice this samadhi. The second is to avoid the fault of regression. The six consciousnesses, being conditioned by external objects, can generate incorrect thoughts and give rise to various habitual tendencies and afflictions, which will lead to regression from samadhi. Fearing regression, one practices Nirodha-samāpatti.
Explanation: 'It is not the cessation of the mind-essence, but it is called the cessation of mental functions, hence it is called cessation of mind, because the dependent is named after the depended-upon.' The second point below is to explain the meaning of the Hinayana, refute its faults, and establish the Alaya-vijñana. This passage is the view of the Mahāsāṃghika (Great Assembly School), who believe that Nirodha-samāpatti is not the cessation of the mind-essence, but the cessation of mental functions. Vijñana (consciousness) is the essence of the mind, and Vedanā (feeling), Samjñā (perception), and Samskāra (volition) are mental functions. Mental functions are the dependent, and the mind-essence is the depended-upon. Because the dependent is named after the depended-upon, it is called cessation of mind. In reality, it is the cessation of mental functions, not the cessation of the mind-essence. This view will be formally refuted later. The reason they believe that mental functions must be ceased is that those who enter this samadhi must possess the samadhi of the upper two realms. The fourth Dhyana (meditative absorption) takes Vedanā as its store, and also considers Vedanā to be real. Therefore, pleasurable feeling is abandoned when reaching the third Dhyana, and the fourth Dhyana of pure equanimity. The Arūpadhātu (formless realm) takes Samjñā as its store, and also considers it to be real. The formless realm considers Vedanā to be coarse and moving, so it transforms Vedanā into Samjñā. Vedanā is the root of afflictions to be eliminated by the path of cultivation, so it is eliminated by the path of cultivation. Samjñā is the root of afflictions to be eliminated by the path of seeing. Vedanā is dull and arises from events, so it is the root of afflictions to be eliminated by the path of cultivation. Samjñā is sharp and can infer and seek reason, so it is the root of afflictions to be eliminated by the path of seeing. Moreover, Samjñā is the root of all afflictions, and Vedanā is the root of all suffering. Saints, seeing the faults of Vedanā and Samjñā, observe and can eliminate Vedanā and Samjñā. Since Vedanā and Samjñā are eliminated, Samskāra is also eliminated.
不生。故此定中時起定心即更生。故言識不離身。識既斷而□不死者。以壽命暖獨及定力等持故不死。
釋論曰若人入第四定身行則斷者。出入息為身行。由身有出入息故身不死得有行動等事。又息從身生故名身行。
釋論曰若人入第二定等言行則斷者。覺觀是語言本。作言語事故名言行。從二定以上既無復覺觀。故稱言行斷。
釋論曰若人入滅心定心行則斷者。名心法為心行。以能作心事故名心行。若直有心無作意及想受等法心則無所能作。由有作意受想等法運動於心故有種種作用。故名受想等心法為心行。滅心定中無復心法。故言心行斷。
釋論曰如此身行斷身不滅心亦應爾但心行滅心不滅者。外人以身行對並心行。得色界第四定出入息雖斷而色身不滅。何故不說心法斷心不滅。此語猶成前第一執意至后自破此執。
釋論曰故無復從定出及識更生義者。此言定中無識。識既斷滅無餘。云何得出定及更生義。則應入定者即入無餘涅槃。若實斷滅而後更生。則無無學人入無餘涅槃亦應更生。
釋論曰若離如前所立相本識者。前以三義立本識。謂體相因相果相。無此三則一切不成。
釋論曰若不相離滅受想定及滅心定悉不得成者。此下十義破小乘第二段也。受想與心必不相
【現代漢語翻譯】 現代漢語譯本：不（再）生。因此，在這種禪定狀態中，如果生起出定的念頭，那就是再次產生（新的生命）。所以說『識』（consciousness）不離開身體。如果『識』已經斷滅，而身體沒有死亡，那是因為壽命、暖（體溫）以及禪定力量的維持，所以沒有死亡。
《釋論》說：『如果有人進入第四禪定，身體的活動就會停止。』這裡所說的『身行』指的是呼吸。因為身體有呼吸，所以身體不會死亡，並且能夠進行行動等事情。而且，呼吸是從身體產生的，所以稱為『身行』。
《釋論》說：『如果有人進入第二禪定，語言的活動就會停止。』這裡所說的『言行』指的是覺（initial application of thought）和觀（sustained application of thought），它們是語言的根本。因為它們能夠產生語言，所以稱為『言行』。從第二禪定以上，就沒有覺和觀了，所以說『言行』斷滅。
《釋論》說：『如果有人進入滅盡定（nirodha-samāpatti），心的活動就會停止。』這裡所說的『心行』指的是心法（mental phenomena），因為它們能夠產生心的活動。如果只有心而沒有作意（attention）、受（feeling）和想（perception）等法，心就無法產生任何作用。因為有作意、受、想等法在心中運作，所以有種種作用。因此，受、想等心法被稱為『心行』。在滅盡定中，沒有心法，所以說『心行』斷滅。
《釋論》說：『既然身體的活動停止了，身體卻沒有滅亡，心也應該如此。但是心的活動滅亡了，心卻沒有滅亡。』外道用身體的活動來對比心的活動，認為在第四禪定中，呼吸雖然停止了，但是色身（rūpaskandha）沒有滅亡。為什麼不說心法斷滅了，心卻沒有滅亡呢？這種說法仍然是之前的執著，最終會自己破除這種執著。
《釋論》說：『因此，沒有從禪定中出來以及『識』再次產生的說法。』這句話的意思是，在禪定中沒有『識』。『識』既然已經斷滅，沒有剩餘，怎麼能有出定以及再次產生的說法呢？那麼，進入禪定的人就應該進入無餘涅槃（nirupadhishesha-nirvana）。如果確實斷滅了，然後又再次產生，那麼無學人（arhat）進入無餘涅槃也應該再次產生。
《釋論》說：『如果離開像前面所建立的相本識（lakshana-mulavijnana），』前面用體相（essence aspect）、因相（causal aspect）、果相（resultant aspect）這三種意義來建立本識。沒有這三種意義，一切都不能成立。
《釋論》說：『如果不（與心）相互分離，滅受想定（nirodha-vedanā-samjñā-samāpatti）以及滅心定（nirodha-citta-samāpatti）都不能成立。』下面用十種意義來破斥小乘的第二種觀點。受（feeling）、想（perception）與心必然不（能分離）。
【English Translation】 English version: It does not arise. Therefore, if the mind of emerging from this samadhi arises during this state of samadhi, it is a rebirth. Hence, it is said that 'consciousness' (vijnana) does not leave the body. If 'consciousness' is extinguished, but the body does not die, it is because of the sustenance of lifespan, warmth, and the power of samadhi, hence it does not die.
The Shastra states: 'If a person enters the fourth dhyana, the activity of the body ceases.' Here, 'bodily activity' refers to breathing. Because the body has breathing, the body does not die and is able to perform actions and other things. Moreover, breathing arises from the body, hence it is called 'bodily activity'.
The Shastra states: 'If a person enters the second dhyana, the activity of speech ceases.' Here, 'speech activity' refers to vitarka (initial application of thought) and vicara (sustained application of thought), which are the root of speech. Because they can produce speech, they are called 'speech activity'. From the second dhyana onwards, there is no vitarka and vicara, hence it is said that 'speech activity' ceases.
The Shastra states: 'If a person enters nirodha-samāpatti (cessation attainment), the activity of the mind ceases.' Here, 'mental activity' refers to mental phenomena (citta-dharma), because they can produce the activity of the mind. If there is only mind without mental factors such as attention (manaskara), feeling (vedana), and perception (samjna), the mind cannot produce any function. Because there are attention, feeling, perception, and other factors operating in the mind, there are various functions. Therefore, mental factors such as feeling and perception are called 'mental activity'. In nirodha-samāpatti, there are no mental factors, hence it is said that 'mental activity' ceases.
The Shastra states: 'Since the activity of the body ceases, but the body does not perish, the mind should be the same. But the activity of the mind ceases, but the mind does not perish.' Outsiders use the activity of the body to compare with the activity of the mind, believing that in the fourth dhyana, although breathing ceases, the form aggregate (rūpaskandha) does not perish. Why not say that mental factors cease, but the mind does not perish? This statement is still the previous attachment, and will eventually refute itself.
The Shastra states: 'Therefore, there is no saying of emerging from samadhi and 'consciousness' arising again.' This means that there is no 'consciousness' in samadhi. Since 'consciousness' has been extinguished without remainder, how can there be talk of emerging from samadhi and arising again? Then, the person who enters samadhi should enter nirupadhishesha-nirvana (nirvana without remainder). If it is truly extinguished and then arises again, then an arhat (arhat) who enters nirupadhishesha-nirvana should also arise again.
The Shastra states: 'If one departs from the lakshana-mulavijnana (characteristic-root consciousness) established earlier,' the three meanings of essence aspect (essence aspect), causal aspect (causal aspect), and resultant aspect (resultant aspect) were used to establish the root consciousness. Without these three meanings, everything cannot be established.
The Shastra states: 'If (feeling and perception) are not mutually separated (from the mind), nirodha-vedanā-samjñā-samāpatti (cessation of feeling and perception) and nirodha-citta-samāpatti (cessation of mind) cannot be established.' The following uses ten meanings to refute the second view of the Hinayana. Feeling (vedana) and perception (samjna) must not (be separable) from the mind.
離。如四大及所造色必不相離。若不滅心則受想等亦不滅。故滅心定不成。例如受想等心法自亦無相離義也。
釋論曰意識或有分別或無分別者。意識無分別是證知境如忍法以去已離□誦名相似證理故名無分別也。
釋論曰能生依止所顯者。本識能生出定心□定有依止用故。明此定識不離身也。
釋論曰若執此定有餘識生者。謂若離本識外有餘六識生不離三性。
釋論曰若說由定心是善故說定是善是義不然非汝所許與無貪等善根相應此義應至者。彼義亦不許滅心定有無貪等善根相應。若汝說定心是善。則決定應與無貪等善根相應。無離無貪善根而單有心善故。問。此定體為屬何性。答。定體是善性。但非心善心及心法以心□□故。問。四種善中屬何善。答。屬發起善。以定道生種子遮心令滅不起。能遮種子即是定體。為方便所發起故名發起善。四種善者。一真實善。即涅槃。二性善。即無貪等善根。體性是善故。三相雜善。即余心法。隨善意識相應通相雜起故也。四發起善。即身口善。由心作意發起故成善也。止論定體以定道所生種子為滅定體。道與種子同能遮應生心及心法令不得生。道起即謝。入定之時但有道所生種子附本識不滅。說此為定體。為定道所□生起故名發起善。后時出定或退
【現代漢語翻譯】 現代漢語譯本：
離。例如四大（地、水、火、風，構成物質世界的基本元素）及所造色（由四大產生的物質現象）必定不相離。如果心不滅，那麼受（感受）、想（思維）、等（等等）也不會滅。所以滅心定（一種通過滅除意識來達到的禪定狀態）不能成立。例如受、想等心法（心理現象）本身也沒有相互分離的道理。
釋論說意識或者有分別，或者沒有分別。意識沒有分別是指證知境界，例如忍法（一種禪定狀態），因為已經離開□誦（具體內容缺失），名稱相似，證得真理，所以稱為無分別。
釋論說能生、依止、所顯。本識（阿賴耶識，儲存所有經驗的根本識）能生出定心，因為定有依止作用。說明這種定識不離身。
釋論說如果認為此定有其餘識產生。是指如果離開本識之外，有其餘六識（眼識、耳識、鼻識、舌識、身識、意識）產生，不離三性（善、惡、無記）。
釋論說如果說因為定心是善的，所以說定是善的，這種說法不對，不是你所允許的與無貪等善根相應的道理。這種道理應該成立。他們也不允許滅心定有無貪等善根相應。如果你說定心是善的，那麼就決定應該與無貪等善根相應。沒有離開無貪善根而單獨有心是善的道理。問：這種定的本體屬於什麼性質？答：定的本體是善性。但不是心善，心及心法因為心□□的緣故。問：四種善中屬於哪種善？答：屬於發起善。因為定道（達到禪定的方法）產生種子，遮蔽心，使心滅而不生起。能夠遮蔽種子的就是定的本體。因為是方便所發起的，所以名叫發起善。四種善是：一、真實善，即涅槃（解脫）。二、性善，即無貪等善根。體性是善的緣故。三、相雜善，即其餘心法。隨著善的意識相應，共同相雜而生起。四、發起善，即身口善。由心作意發起，所以成為善。止論（關於止觀的論述）認為定體以定道所生的種子為滅定體。道與種子同樣能夠遮蔽應該產生的心及心法，使它們不得生起。道生起就消失。入定的時候只有道所生的種子附在本識上不滅。說這是定體。因為是定道所□生起，所以名叫發起善。後來出定或者退失。
【English Translation】 English version:
'Separation. For example, the four great elements (earth, water, fire, and wind, the basic elements constituting the material world) and the derived matter (material phenomena produced by the four great elements) are necessarily inseparable. If the mind does not cease, then sensation (feeling), conception (thinking), and so on will also not cease. Therefore, the cessation-of-mind samadhi (a state of meditation achieved by extinguishing consciousness) cannot be established. For example, sensation, conception, and other mental phenomena themselves have no principle of mutual separation.'
'The commentary states that consciousness is either with discrimination or without discrimination. Consciousness without discrimination refers to the cognition of the realm, such as the forbearance dharma (a state of meditation), because it has already departed from □ recitation (specific content missing), the name is similar, and it proves the truth, so it is called without discrimination.'
'The commentary states that what is produced, relied upon, and manifested. The fundamental consciousness (Ālaya-vijñāna, the fundamental consciousness storing all experiences) can produce the samadhi mind, because the samadhi has a relying function. It clarifies that this samadhi consciousness is inseparable from the body.'
'The commentary states that if one holds that this samadhi has other consciousnesses arising. It means that if, apart from the fundamental consciousness, there are other six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) arising, they are inseparable from the three natures (wholesome, unwholesome, and neutral).'
'The commentary states that if one says that because the samadhi mind is wholesome, therefore the samadhi is said to be wholesome, this statement is incorrect, it is not what you allow to be consistent with the wholesome roots such as non-greed. This principle should be established. They also do not allow the cessation-of-mind samadhi to be consistent with wholesome roots such as non-greed. If you say that the samadhi mind is wholesome, then it should definitely be consistent with wholesome roots such as non-greed. There is no principle of the mind being wholesome alone without being separated from the wholesome root of non-greed. Question: To what nature does the substance of this samadhi belong? Answer: The substance of the samadhi is of a wholesome nature. But it is not wholesome in terms of mind, mind and mental phenomena because of the mind □□. Question: To which of the four types of wholesomeness does it belong? Answer: It belongs to the initiating wholesomeness. Because the samadhi path (the method to achieve samadhi) produces seeds, obscures the mind, causing the mind to cease and not arise. What can obscure the seeds is the substance of the samadhi. Because it is initiated by skillful means, it is called initiating wholesomeness. The four types of wholesomeness are: 1. True wholesomeness, which is Nirvana (liberation). 2. Intrinsic wholesomeness, which is wholesome roots such as non-greed. The substance is wholesome. 3. Mixed wholesomeness, which is other mental phenomena. It arises together mixed with the corresponding wholesome consciousness. 4. Initiating wholesomeness, which is wholesome actions of body and speech. It becomes wholesome because it is initiated by mental intention. The treatise on cessation and contemplation considers the seeds produced by the samadhi path as the substance of the cessation samadhi. The path and the seeds can both obscure the mind and mental phenomena that should arise, preventing them from arising. The path arises and then disappears. When entering samadhi, only the seeds produced by the path are attached to the fundamental consciousness and do not cease. This is said to be the substance of the samadhi. Because it is □ initiated by the samadhi path, it is called initiating wholesomeness. Later, when exiting samadhi or falling away.'
或進修定道還用此種子染心故心起時□靜勝前時心也。
釋論曰善心通無有別一切心法皆不相離故者。心起時與心法俱□善故言通也。
釋論曰若不相離則受想等亦不滅是故不可立此心為善者。若善心起必與諸心法俱起。既有善心必有受相等心法也。有如此過故不可立有善心。
釋論曰離欲欲界時一切惡皆滅故非惡性者。上二界無復惡性。得滅定者必先得上二界定。於此定中豈復有惡。
釋論曰必與善根相應亦應必與受想相應者。此以受想並之。若以此定是善法必與善根相應。若此定是心必應與心法相應也。
釋論曰無異因緣立此定但與善根相應有異因緣不得立此定與受想相應者。可得說有相應不相應義。既無異因緣。豈得作如此執。
釋論曰此義不成者。更明不成義。此句先標義。
釋論曰所對治是有能對治亦是有者。此句即證不成義。所對治是想受。想受是有。能對治是定。本識滅想滅。想既猶在。豈得有此滅心定。故定義不成。
釋論曰譬如欲等正生不凈觀等則不得有者。此句譬證能所對治無並生義。欲瞋等若現起不凈觀慈悲觀必不得現起。想愛既在。此即是所對治在。滅心定是能對治。以能所俱在故滅心定義不成。
論本云於三和合必有故於余定有
【現代漢語翻譯】 現代漢語譯本：或者進一步修習禪定，難道還要用這種子來污染心嗎？所以說，心生起的時候，不如未入定時那樣清凈。
釋論說：『善心是普遍的，沒有分別，一切心法都不互相分離。』這是因為心生起的時候，與心法同時存在，都是善的，所以說是普遍的。
釋論說：『如果（心與心法）不互相分離，那麼受、想等也不會滅，因此不可以認為這個心是善的。』如果善心生起，必定與各種心法同時生起。既然有善心，必定有受、想等心法。因為有這樣的過失，所以不可以認為有善心。
釋論說：『離開欲界時，一切惡都滅盡了，所以不是惡的性質。』上二界（色界和無色界）沒有惡的性質。得到滅盡定的人，必定先得到上二界的禪定。在這種禪定中，怎麼還會有惡呢？
釋論說：『必定與善根相應，也應該必定與受、想相應。』這裡把受和想放在一起說。如果這個禪定是善法，必定與善根相應。如果這個禪定是心，必定應該與心法相應。
釋論說：『沒有不同的因緣來建立這個禪定，只是與善根相應；有不同的因緣，不能建立這個禪定與受、想相應。』可以說有相應和不相應的意義。既然沒有不同的因緣，怎麼能做出這樣的執著呢？
釋論說：『這個道理不成立。』進一步說明不成立的道理。這句話先標明要說的道理。
釋論說：『所要對治的是有，能對治的也是有。』這句話就是證明不成立的道理。所要對治的是想和受。想和受是存在的。能對治的是禪定。本識（alaya-vijñana）滅，想滅。想既然還在，怎麼能有這個滅心的禪定呢？所以說滅心定的定義不成立。
釋論說：『譬如欲等（煩惱）正在生起，（同時修）不凈觀等（對治法）就不可能存在。』這句話用譬喻來證明能對治和所對治不能同時存在。如果欲、瞋等煩惱現起，不凈觀、慈悲觀必定不能現起。想愛既然還在，這就是所要對治的還在。滅心定是能對治。因為能對治和所對治同時存在，所以滅心定的定義不成立。
論本說：『在三和合（tri-samgati）的情況下必定存在，所以在其他的禪定中存在。』
【English Translation】 English version: Or, further cultivating the path of meditation, would one still use this seed to defile the mind? Therefore, when the mind arises, it is not as pure as before entering meditation.
The Shastra (釋論) says: 'The good mind is universal, without distinction, and all mental factors (心法) are inseparable.' This is because when the mind arises, it exists simultaneously with mental factors, and both are good, so it is said to be universal.
The Shastra says: 'If (the mind and mental factors) are not separate, then sensation (受), conception (想), etc., will also not cease, therefore it cannot be considered that this mind is good.' If a good mind arises, it must arise simultaneously with various mental factors. Since there is a good mind, there must be mental factors such as sensation and conception. Because there is such a fault, it cannot be considered that there is a good mind.
The Shastra says: 'When leaving the desire realm (欲界), all evils are extinguished, so it is not of an evil nature.' The upper two realms (色界 and 無色界) do not have an evil nature. One who attains cessation meditation (滅盡定) must first attain the meditation of the upper two realms. In this meditation, how can there still be evil?
The Shastra says: 'It must be in accordance with good roots (善根), and it should also be in accordance with sensation and conception.' Here, sensation and conception are mentioned together. If this meditation is a good dharma (善法), it must be in accordance with good roots. If this meditation is the mind, it must be in accordance with mental factors.
The Shastra says: 'There is no different cause to establish this meditation, it is only in accordance with good roots; there is a different cause, and this meditation cannot be established in accordance with sensation and conception.' It can be said that there is a meaning of accordance and non-accordance. Since there is no different cause, how can one make such an attachment?
The Shastra says: 'This reasoning is not established.' Further explaining the reason for not being established. This sentence first states the reasoning to be discussed.
The Shastra says: 'What is to be counteracted exists, and what can counteract also exists.' This sentence proves the reason for not being established. What is to be counteracted is conception and sensation. Conception and sensation exist. What can counteract is meditation. The alaya-vijñana (阿賴耶識) ceases, and conception ceases. Since conception is still present, how can there be this mind-cessation meditation? Therefore, the definition of mind-cessation meditation is not established.
The Shastra says: 'For example, if desires (欲) and other (afflictions) are arising, (simultaneously cultivating) the contemplation of impurity (不凈觀) and other (antidotes) is impossible.' This sentence uses a metaphor to prove that what can counteract and what is to be counteracted cannot exist simultaneously. If desires, anger, and other afflictions arise, the contemplation of impurity and the contemplation of loving-kindness (慈悲觀) will certainly not arise. Since conceptual love is still present, this is what is to be counteracted. Mind-cessation meditation is what can counteract. Because what can counteract and what is to be counteracted exist simultaneously, the definition of mind-cessation meditation is not established.
The Sutra (論本) says: 'It must exist in the case of the three assemblies (tri-samgati (三和合)), so it exists in other meditations.'
功能故者。若謂滅心定有心。心從塵生。既有三事和合必有觸。有觸必生想受等功能。同於四禪定中有受等功能故。
釋論曰若信受本識此定中無有觸過患故者。若信滅心定無餘心但有本識。細昧境異故。則無有觸生等過患。若離本識有別善心生。此心決不離根塵。三事和合必不離觸。
釋論曰因定生安為相者。安即觸相。如人擔重則心不安。若除此擔身輕故心安。身心輕安即是觸。□稱為猗。令說為輕安。因此轉安觸故必生樂舍受諸心法。次出受名可見。
釋論曰何故者。躡前語欲釋后第七過失。以何以故發生後文也。
釋論曰若信由觸故此定有受則此唯無有想是義不然者。既有觸必有受。則此定不能滅受。止能想而已。后即引證此語不然。
釋論曰此觸不應有于余識處俱有相應觸生時有作意信等善根生起過故者。於此定中立有觸。此義亦不成。唯除本識此觸于識處必隨與一識相應俱有。若說有觸則應是信等五善根作意等諸心法並應俱起。不得說有一無一。無有不作意而得與信等善根相應義。
釋論曰若汝言由此定方便中厭惡觸受想等故拔除心法但有心無觸等者是義不然者。即破其救義。其云。在滅心定方便中唯厭惡觸受想等心法不噁心。故定成時唯滅心法而不滅心云。受想
【現代漢語翻譯】 現代漢語譯本：功能喪失的緣故。如果說滅盡定中仍然有心識存在，那麼這個心識是從根塵相觸而產生的。既然有根、塵、識三事和合，必定會有觸（sparśa）。有了觸，必定會產生想（saṃjñā）、受（vedanā）等功能。這和四禪定中也有受等功能是類似的。
《釋論》說：如果信受本識（ālayavijñāna）的說法，認為此定中沒有觸的過患。如果相信滅盡定中沒有其他心識，只有本識，因為本識非常微細，所緣的境界也不同，所以沒有觸等產生的過患。如果離開本識，有其他善心生起，那麼這個心識絕對離不開根和塵。根、塵、識三事和合，必定離不開觸。
《釋論》說：因為禪定而產生安樂作為相狀。安樂就是觸的相狀。比如人挑重擔，內心不安。如果去除這個重擔，身體輕鬆，內心就安樂。身心輕安就是觸。□稱為猗（upastambha），令說為輕安（prasrabdhi）。因此，轉安為觸，必定會產生樂受（sukha-vedanā）、舍受（upekṣā-vedanā）等諸心法。接下來出現受的名稱就可以明白了。
《釋論》說：為什麼呢？承接前面的話，想要解釋後面的第七個過失。用『為什麼』來引發後面的內容。
《釋論》說：如果相信因為有觸，所以此定中有受，那麼這個定只是沒有想，這種說法是不對的。既然有觸，必定有受。那麼這個定就不能滅受，只能滅想而已。後面就引用證據來說明這種說法是不對的。
《釋論》說：這個觸不應該在其他識處也同時存在，因為相應的觸產生時，會有作意（manaskāra）、信（śraddhā）等善根生起的過失。在此定中設立有觸，這個說法也是不成立的。除非是本識，否則這個觸在識處必定會隨一個識相應而同時存在。如果說有觸，那麼應該是信等五善根、作意等諸心法都應該同時生起。不能說有一無一。沒有不作意而能夠與信等善根相應的道理。
《釋論》說：如果你們說，因為通過此定方便，厭惡觸、受、想等，所以拔除心法，只有心而沒有觸等，這種說法是不對的。這是爲了駁斥他們的辯解。他們說，在滅盡定方便中，只是厭惡觸、受、想等心法，而不是厭惡心。所以定成就時，只是滅除心法，而不是滅除心。受、想
【English Translation】 English version: Because of the loss of function. If it is said that there is still consciousness in the cessation attainment (nirodha-samāpatti), then this consciousness arises from the contact of the root and object. Since there is a combination of the three things—root, object, and consciousness—there must be contact (sparśa). With contact, there must arise functions such as perception (saṃjñā) and feeling (vedanā). This is similar to the fact that there are also feelings and other functions in the fourth dhyāna.
The Śāstra says: If one believes in the fundamental consciousness (ālayavijñāna), then there is no fault of contact in this attainment. If one believes that there is no other consciousness in the cessation attainment, but only the fundamental consciousness, because the fundamental consciousness is very subtle and the object it cognizes is different, then there is no fault of the arising of contact, etc. If, apart from the fundamental consciousness, other wholesome consciousness arises, then this consciousness can never be separated from the root and object. The combination of the three things—root, object, and consciousness—cannot be separated from contact.
The Śāstra says: Taking ease as the characteristic of arising from samādhi. Ease is the characteristic of contact. For example, if a person carries a heavy burden, his mind is uneasy. If this burden is removed, the body is light, and the mind is at ease. Lightness of body and mind is contact. □ is called upastambha, which is said to be pliancy (prasrabdhi). Therefore, transforming ease into contact, there will certainly arise mental factors such as pleasant feeling (sukha-vedanā) and neutral feeling (upekṣā-vedanā). The appearance of the name of feeling next will be clear.
The Śāstra says: Why? Continuing from the previous statement, wanting to explain the seventh fault that follows. Using 'why' to elicit the content that follows.
The Śāstra says: If one believes that because there is contact, there is feeling in this attainment, then this attainment only lacks perception, this statement is not correct. Since there is contact, there must be feeling. Then this attainment cannot extinguish feeling, but can only extinguish perception. The following quotes evidence to show that this statement is not correct.
The Śāstra says: This contact should not also exist simultaneously in other consciousness-places, because when the corresponding contact arises, there is the fault that wholesome roots such as attention (manaskāra) and faith (śraddhā) arise. Establishing that there is contact in this attainment is also not established. Except for the fundamental consciousness, this contact in the consciousness-place must always exist simultaneously corresponding to one consciousness. If it is said that there is contact, then all mental factors such as the five wholesome roots of faith, etc., and attention, etc., should all arise simultaneously. It cannot be said that there is one without the other. There is no reason why one can be associated with wholesome roots such as faith, etc., without attention.
The Śāstra says: If you say that because through the means of this attainment, one detests contact, feeling, perception, etc., therefore one removes the mental factors, and there is only consciousness without contact, etc., this statement is not correct. This is to refute their defense. They say that in the means of the cessation attainment, one only detests mental factors such as contact, feeling, perception, etc., but not consciousness. Therefore, when the attainment is accomplished, only the mental factors are extinguished, but not consciousness. Feeling, perception
是大地。大地既滅。信等小大地亦滅。又大眾部解此義云。猶如三定方便中見喜受過患故三定將起則滅喜受而不滅心。四定滅樂受亦不滅心。豈得聞受滅必令心亦滅。
釋論曰由此相引者。心引心法為心自事。自事即是心功能。心法引心以為依止。故心與心法必不相離。
釋論曰是故心應成就與無貪等善根相應者。相引不相離義成就。此義若成則與諸心法並相應。
釋論曰若汝言定及定方便起必與無貪善根相違者。更出彼外人救義。彼謂此定既與受想心法相違。諸善根與心相應。亦是心法是受想類故悉為此定所違。既滅受想亦滅善根。
釋論曰于余處未曾見有此義者。一切經教及諸部所說。未曾見此義。豈有善生而與善根相違。無此道理也。
釋論曰諸法若因有相應其似果亦有相應故此執不然者。此定以余勝定為方便。方便中必與諸善根及受想等心法相應俱起。因既相應生相似定果。果亦應與諸心法相應。若言果不相應。此亦不然。
論本云有譬喻故者。舉覺觀滅語言必滅譬心必滅。后更出外救義。彼謂如出入息是身行。第四定雖滅出入息而身不壞滅。滅定亦爾。雖滅想等心行而心不滅。此亦不然。義不齊故。
論本云如非一切行一切行不如是故者。出入息非一切行。受
【現代漢語翻譯】 現代漢語譯本：是大地（Prthivi，地界）。大地（Prthivi）既然滅了，信等小大地（Sradhādi-ksudra-prthivi）也滅了。又大眾部（Mahāsāṃghika）解釋這個道理說，猶如在三禪定（tritīya dhyāna）的方便中，見到喜受（sukha-vedanā）的過患，所以三禪定（tritīya dhyāna）將要生起時，就滅了喜受（sukha-vedanā）而不滅心。四禪定（caturtha dhyāna）滅了樂受（upekṣā-vedanā）也不滅心。怎麼能說受滅了，必定令心也滅呢？
釋論說，由此相引者，心引導心法作為心自身的事情。自身的事情就是心的功能。心法引導心以為依止，所以心與心法必定不相離。
釋論說，是故心應該成就與無貪（alobha）等善根相應的狀態。相引不相離的意義就成立了。這個意義如果成立，那麼就與諸心法並相應。
釋論說，如果你們說禪定（dhyāna）以及禪定（dhyāna）的方便生起，必定與無貪（alobha）善根相違背。更提出彼外人的救義。他們認為這個禪定（dhyāna）既然與受（vedanā）、想（saṃjñā）等心法相違背，諸善根與心相應，也是心法，是受（vedanā）、想（saṃjñā）之類，所以都被這個禪定（dhyāna）所違背。既然滅了受（vedanā）、想（saṃjñā），也滅了善根。
釋論說，在其他地方未曾見過有這個意義的。一切經教以及諸部所說，未曾見過這個意義。怎麼會有善生起而與善根相違背呢？沒有這個道理啊。
釋論說，諸法如果因有相應，其相似的果也有相應，所以這個執著不然。這個禪定（dhyāna）以其餘殊勝的禪定（dhyāna）為方便。方便中必定與諸善根以及受（vedanā）、想（saṃjñā）等心法相應俱起。因既然相應，生起相似的禪定（dhyāna）果。果也應該與諸心法相應。如果說果不相應，這也是不對的。
論本說，有譬喻故者，舉覺（vitarka）、觀（vicāra）滅，語言必定滅，來比喻心必定滅。後面更提出外人的救義。他們認為如出入息是身行，第四禪定（caturtha dhyāna）雖然滅了出入息而身體不壞滅。滅盡定（nirodha-samāpatti）也是這樣，雖然滅了想（saṃjñā）等心行而心不滅。這也是不對的，意義不相同。
論本說，如非一切行，一切行不如是故者，出入息非一切行，受（vedanā）
【English Translation】 English version: It is the Earth (Prthivi, earth element). Since the Earth (Prthivi) is extinguished, the minor Earths such as faith (Sradhādi-ksudra-prthivi) are also extinguished. Furthermore, the Mahāsāṃghika school explains this meaning by saying that, just as in the means to the third dhyāna (tritīya dhyāna), the fault of pleasant feeling (sukha-vedanā) is seen, so when the third dhyāna (tritīya dhyāna) is about to arise, it extinguishes the pleasant feeling (sukha-vedanā) but does not extinguish the mind. The fourth dhyāna (caturtha dhyāna) extinguishes neutral feeling (upekṣā-vedanā) but also does not extinguish the mind. How can it be said that when feeling is extinguished, the mind must also be extinguished?
The commentary says, 'By this mutual attraction,' the mind leads mental factors as its own affair. Its own affair is the function of the mind. Mental factors lead the mind as their support, so the mind and mental factors must not be separated.
The commentary says, 'Therefore, the mind should accomplish being associated with wholesome roots such as non-greed (alobha).' The meaning of mutual attraction and non-separation is thus accomplished. If this meaning is established, then it is associated with all mental factors.
The commentary says, 'If you say that dhyāna (dhyāna) and the means to dhyāna (dhyāna) arising must contradict wholesome roots such as non-greed (alobha),' then another external person puts forth a saving argument. They claim that since this dhyāna (dhyāna) contradicts mental factors such as feeling (vedanā) and perception (saṃjñā), and since wholesome roots are associated with the mind and are also mental factors, being of the nature of feeling (vedanā) and perception (saṃjñā), they are all contradicted by this dhyāna (dhyāna). Since feeling (vedanā) and perception (saṃjñā) are extinguished, wholesome roots are also extinguished.
The commentary says, 'In other places, this meaning has never been seen.' In all the scriptures and teachings and in what is said by the various schools, this meaning has never been seen. How can a wholesome thing arise and contradict wholesome roots? There is no such reason.
The commentary says, 'If phenomena have correspondence in their cause, their similar effect also has correspondence, so this assertion is not right.' This dhyāna (dhyāna) takes other superior dhyānas (dhyāna) as its means. In the means, it must arise together with all wholesome roots and mental factors such as feeling (vedanā) and perception (saṃjñā). Since the cause has correspondence, a similar dhyāna (dhyāna) effect arises. The effect should also have correspondence with all mental factors. If it is said that the effect does not have correspondence, this is also not right.
The original text says, 'Because there is a simile,' it cites the extinction of initial application (vitarka) and sustained application (vicāra), and the necessary extinction of speech, as a simile for the necessary extinction of the mind. Later, an external person puts forth another saving argument. They claim that just as inhalation and exhalation are bodily activities, and although the fourth dhyāna (caturtha dhyāna) extinguishes inhalation and exhalation, the body is not destroyed. The cessation attainment (nirodha-samāpatti) is also like this; although it extinguishes mental activities such as perception (saṃjñā), the mind is not extinguished. This is also not right, because the meanings are not the same.
The original text says, 'Just as not all activities are like that, all activities are not like that,' Inhalation and exhalation are not all activities, feeling (vedanā)
想等是一切行。以出入息不遍三界。第四定以上則無出入息。于欲界中如卵生中未出卵時無出入息。胎生中從柯羅邏至伽訶那四位中身份未通亦無出入息。從第五從伽訶那開九孔竟方出入息。則出入息不遍故言非一切行。受想則遍三界皆有故名。一切行。又受想等心法於心是一切行。必由此心法不滅心則在故。覺觀亦是語言一切行。必由覺觀有語言故。出入息則非身一切行。不令由此出入息方有身故也。
釋論曰若離出入兩息飲食壽命識等能持此身令不壞滅者。此出其事。飲食即是段食。不取初食時名飲食。至其變為味時方說為飲食。從味次第變為身界說此為飲食。若在地獄入第四定后此身猶為食所持。壽命即是果。以業果熟本識持此一期報命根力用恒在故。令不滅識即是識食。夫出入息身行雖滅。有此飲食壽命識食等別法持身故不滅。心行滅後有何法持心令心不滅。
釋論曰是故此位者。即滅心定位釋。后以二義顯此定中有本識。一后識若生有因知有本識。二有識食持身知有本識。
釋論曰若彼本來是能依所依作大功用拔除能依令離所依無如此義者。心為所依。受想等心法為能依。本來恒相應俱有無相離義。亦無有大功用能使其相離。
釋論曰何以故由譬成故者。舉譬顯之。前舉有是一切
【現代漢語翻譯】 現代漢語譯本：想蘊是一切行蘊。因為出入息不能遍及三界。在第四禪定以上就沒有出入息了。在欲界中，比如卵生生物在未破卵而出時沒有出入息。胎生生物從羯羅藍（Kalala，受精卵）到伽那（Ghana，凝滑位）這四個階段中，身體各部分尚未貫通，也沒有出入息。從第五個階段，即伽那開始出現九孔之後，才有了出入息。因此，出入息不能遍及一切，所以說它不是一切行蘊。而受蘊和想蘊則遍及三界，都有，所以稱為一切行蘊。而且，受蘊、想蘊等心法對於心來說是一切行蘊。必定是因為這些心法不滅，心才存在。覺和觀也是語言的一切行蘊，必定是因為有覺和觀才會有語言。而出入息則不是身體的一切行蘊，不是因為有出入息才會有身體。
釋論說，如果離開出入兩息，還有飲食、壽命、識等能夠維持這個身體，使之不壞滅。這裡指出了這些事物。飲食就是段食（kabaḍi-kāra āhāra，粗 खाद्य）。這裡不是指最初進食的時候叫做飲食，而是指食物變為味道的時候才說是飲食。從味道依次轉變為身界，才說這是飲食。如果在地獄，進入第四禪定后，這個身體仍然為食物所維持。壽命就是果報。因為業的果報成熟，本識（mūla-vijñāna，根本識）維持著這一期的報命根，其力量和作用恒常存在，所以身體不會滅亡。識就是識食（vijñāna āhāra，識 खाद्य）。即使出入息這種身行滅了，還有飲食、壽命、識食等其他的法來維持身體，所以身體不會滅亡。心行滅了之後，有什麼法來維持心，使心不滅亡呢？
釋論說，『是故此位者』，就是解釋滅盡定（nirodha-samāpatti，निरोध-समापत्ति）。後面用兩種意義來顯示這個定中有本識。第一，如果后識產生，有因就知道有本識。第二，有識食維持身體，就知道有本識。
釋論說，如果它們本來是能依和所依，能起大作用，能夠拔除能依，使之離開所依，沒有這樣的道理。心是所依，受想等心法是能依。它們本來恒常相應，俱時存在，沒有互相分離的道理，也沒有什麼大的作用能夠使它們互相分離。
釋論說，『何以故由譬成故者』，這是用比喻來顯示。前面舉出有是一切。
【English Translation】 English version: The skandha of thought is all activities. Because the in-and-out breaths do not pervade the three realms. Above the fourth dhyana, there are no in-and-out breaths. In the desire realm, for example, oviparous beings do not have in-and-out breaths when they have not yet emerged from the egg. In the case of viviparous beings, from Kalala (受精卵) to Ghana (凝滑位), the body parts are not yet connected, so there are no in-and-out breaths. From the fifth stage, that is, after Ghana opens up with nine orifices, there are in-and-out breaths. Therefore, in-and-out breaths do not pervade everything, so it is said that they are not all activities. But the skandhas of feeling and thought pervade the three realms, so they are called all activities. Moreover, the mental dharmas such as feeling and thought are all activities for the mind. It is certain that because these mental dharmas do not perish, the mind exists. Perception and observation are also all activities of language, because there must be language due to perception and observation. But in-and-out breaths are not all activities of the body, because the body does not exist because of in-and-out breaths.
The commentary says, 'If, apart from the in-and-out breaths, there are food, lifespan, consciousness, etc. that can maintain this body and prevent it from decaying.' This points out these things. Food is kabaḍi-kāra āhāra (粗 खाद्य). It is not the initial act of eating that is called food, but when the food turns into taste, it is said to be food. From the taste, it gradually transforms into the body realm, and this is called food. If one is in the lower realm, even after entering the fourth dhyana, the body is still maintained by food. Lifespan is the result. Because the result of karma ripens, the mūla-vijñāna (根本識) maintains this life span, and its power and function are constantly present, so the body will not perish. Consciousness is vijñāna āhāra (識 खाद्य). Even if the bodily activity of in-and-out breaths ceases, there are other dharmas such as food, lifespan, and consciousness-food that maintain the body, so the body will not perish. After the mental activities cease, what dharma maintains the mind so that it does not perish?
The commentary says, 'Therefore, this position' refers to the explanation of nirodha-samāpatti (निरोध-समापत्ति). Later, two meanings are used to show that there is mūla-vijñāna (根本識) in this samadhi. First, if later consciousness arises, there is a cause to know that there is mūla-vijñāna (根本識). Second, if consciousness-food maintains the body, one knows that there is mūla-vijñāna (根本識).
The commentary says, 'If they were originally the dependent and the depended-upon, capable of great function, able to remove the dependent and separate it from the depended-upon, there is no such reason.' The mind is the depended-upon, and the mental dharmas such as feeling and thought are the dependent. They are originally constantly corresponding, coexisting, and there is no reason for them to be separated, nor is there any great function that can separate them.
The commentary says, 'Why is it established by analogy?' This is to illustrate with an analogy. The previous example is that existence is everything.
行非一切行為譬。此舉四大造色為譬。如四大與所造色無有因緣令其相離。四大即地水火風。所造色即四微。謂色香味觸。既不可令相離者。心與心法亦爾無相離義。故不可偏拔令相離者。
釋論曰若非一切行可得如此滅者。舉一切行非一切行顯無偏拔義。若如覺觀喜樂等非一切定中所行法。可得隨定淺深滅之。
釋論曰非於一切行中得有如此滅者。想受是一切定中所行法。此法無有所離心令滅義。
釋論曰若遍行滅心必隨滅者。遍行即是想受。遍行有心處也。若無心定既滅受等遍行。心必隨滅。后即引佛語證有本識。若心及心法滅更無本識。佛不應說識不離身。既有不離之言。故知此言為顯有本識。
釋論曰以無第五無記故者。四無記者。一作善惡不成為無覆無記也。二者有覆無記。如上界惑為定所含覆。如欲界身邊見常義亦爾。三者內外果報威儀工巧變化等是自性無記。四者虛空非擇滅所得悉是真實無記也。此定是善。不得有善惡又不成無覆無記義。又無成定義。是修得善。又非果報。小乘淺行未即得於定內有威儀工巧變化。大乘是善。小乘此三悉屬自性無記。六識定心種子是修得非果報。果報即是本識。復非是虛空及非擇滅義。復無第五無記。故不可定為無記性也。
釋論曰由
【現代漢語翻譯】 現代漢語譯本： 行並非可以比作一切行為。這裡用四大所造的色來作比喻。就像四大和所造的色之間沒有因緣可以使它們分離一樣（四大即地、水、火、風，所造色即四微，指色、香、味、觸），既然不能使它們分離，那麼心與心法也是一樣，沒有分離的道理。所以，不能偏頗地將它們拔除使之分離。
《釋論》說：如果不是一切行都可以這樣滅除，那麼舉出『一切行』和『非一切行』是爲了顯示沒有偏頗拔除的道理。如果像覺、觀、喜、樂等不是在一切禪定中所行的法，就可以隨著禪定的深淺而滅除。
《釋論》說：不是在一切行中都可以這樣滅除。想和受是在一切禪定中所行的法，這種法沒有離開心而能滅除的道理。
《釋論》說：如果普遍存在的行滅除，心必定隨之滅除。遍行就是想和受，遍行存在於有心之處。如果沒有心的禪定，那麼滅除受等遍行，心必定隨之滅除。後面就引用佛的話來證明有本識（fundamental consciousness）。如果心和心法都滅除了，就沒有本識了，佛不應該說識不離身。既然有『不離身』的說法，所以知道這句話是爲了顯示有本識。
《釋論》說：因為沒有第五種無記的緣故。四種無記是：第一，作善作惡都不成為無覆無記；第二，有覆無記，如上界惑被禪定所含覆，如欲界的身邊見常義也是這樣；第三，內外果報、威儀、工巧、變化等是自性無記；第四，虛空非擇滅所得都是真實無記。這個禪定是善，不可能有善惡，又不成無覆無記的道理。又沒有成就定義，是修得的善，又不是果報。小乘淺行不能立即在定內有威儀、工巧、變化。大乘是善，小乘這三者都屬於自性無記。六識定心種子是修得的，不是果報。果報就是本識。又不是虛空以及非擇滅的意義。又沒有第五種無記，所以不可以判定為無記性。
《釋論》說：由於 English version: 'Action' is not a suitable analogy for all actions. This uses the 'form created by the four great elements' as an analogy. Just as there is no cause or condition for the four great elements (the four elements being earth, water, fire, and wind) and the form they create (the four subtle elements, namely, form, smell, taste, and touch) to be separated, and since they cannot be separated, so too, mind and mental factors are the same, there is no principle of separation. Therefore, they cannot be forcibly extracted and separated.
The Shilun (釋論, Commentary) says: If not all actions can be extinguished in this way, then mentioning 'all actions' and 'not all actions' is to show that there is no principle of biased extraction. If things like awareness, observation, joy, and pleasure are not the dharmas practiced in all samadhis (定, meditative states), they can be extinguished according to the depth of the samadhi.
The Shilun says: It is not in all actions that such extinction can be achieved. Thought and feeling are the dharmas practiced in all samadhis. There is no principle of this dharma being extinguished by separating it from the mind.
The Shilun says: If universally present actions are extinguished, the mind must necessarily be extinguished along with them. 'Universally present actions' are thought and feeling, and they are present wherever there is mind. If there is a samadhi without mind, then extinguishing universally present actions like feeling, the mind must necessarily be extinguished along with them. Later, the words of the Buddha are quoted to prove that there is a ben shi (本識, fundamental consciousness). If the mind and mental factors are extinguished, and there is no ben shi, the Buddha should not have said that consciousness does not leave the body. Since there is the statement 'does not leave the body', it is known that this statement is to show that there is a ben shi.
The Shilun says: Because there is no fifth kind of indeterminate (無記, avyākrta). The four kinds of indeterminate are: first, doing good or evil does not constitute an unconditioned indeterminate; second, conditioned indeterminate, such as the delusions of the upper realms being contained and covered by samadhi, just like the view of self and permanence in the desire realm; third, internal and external karmic retributions, demeanor, craftsmanship, transformation, etc., are self-natured indeterminate; fourth, space and the attainment of non-selective cessation are all true indeterminate. This samadhi is good, it is impossible to have good and evil, and it does not constitute the principle of unconditioned indeterminate. Also, there is no definition of accomplishment, it is a good attained through cultivation, and it is not karmic retribution. The shallow practices of the Hinayana (小乘, Lesser Vehicle) cannot immediately have demeanor, craftsmanship, and transformation within samadhi. The Mahayana (大乘, Greater Vehicle) is good, and these three in the Hinayana all belong to self-natured indeterminate. The seeds of the mind of the six consciousnesses in samadhi are attained through cultivation, not karmic retribution. Karmic retribution is the ben shi. Also, it is not the meaning of space and non-selective cessation. Also, there is no fifth kind of indeterminate, so it cannot be determined to be of an indeterminate nature.
The Shilun says: Because of
【English Translation】 'Action' is not a suitable analogy for all actions. This uses the 'form created by the four great elements' as an analogy. Just as there is no cause or condition for the four great elements (the four elements being earth, water, fire, and wind) and the form they create (the four subtle elements, namely, form, smell, taste, and touch) to be separated, and since they cannot be separated, so too, mind and mental factors are the same, there is no principle of separation. Therefore, they cannot be forcibly extracted and separated. The Shilun (釋論, Commentary) says: If not all actions can be extinguished in this way, then mentioning 'all actions' and 'not all actions' is to show that there is no principle of biased extraction. If things like awareness, observation, joy, and pleasure are not the dharmas practiced in all samadhis (定, meditative states), they can be extinguished according to the depth of the samadhi. The Shilun says: It is not in all actions that such extinction can be achieved. Thought and feeling are the dharmas practiced in all samadhis. There is no principle of this dharma being extinguished by separating it from the mind. The Shilun says: If universally present actions are extinguished, the mind must necessarily be extinguished along with them. 'Universally present actions' are thought and feeling, and they are present wherever there is mind. If there is a samadhi without mind, then extinguishing universally present actions like feeling, the mind must necessarily be extinguished along with them. Later, the words of the Buddha are quoted to prove that there is a ben shi (本識, fundamental consciousness). If the mind and mental factors are extinguished, and there is no ben shi, the Buddha should not have said that consciousness does not leave the body. Since there is the statement 'does not leave the body', it is known that this statement is to show that there is a ben shi. The Shilun says: Because there is no fifth kind of indeterminate (無記, avyākrta). The four kinds of indeterminate are: first, doing good or evil does not constitute an unconditioned indeterminate; second, conditioned indeterminate, such as the delusions of the upper realms being contained and covered by samadhi, just like the view of self and permanence in the desire realm; third, internal and external karmic retributions, demeanor, craftsmanship, transformation, etc., are self-natured indeterminate; fourth, space and the attainment of non-selective cessation are all true indeterminate. This samadhi is good, it is impossible to have good and evil, and it does not constitute the principle of unconditioned indeterminate. Also, there is no definition of accomplishment, it is a good attained through cultivation, and it is not karmic retribution. The shallow practices of the Hinayana (小乘, Lesser Vehicle) cannot immediately have demeanor, craftsmanship, and transformation within samadhi. The Mahayana (大乘, Greater Vehicle) is good, and these three in the Hinayana all belong to self-natured indeterminate. The seeds of the mind of the six consciousnesses in samadhi are attained through cultivation, not karmic retribution. Karmic retribution is the ben shi. Also, it is not the meaning of space and non-selective cessation. Also, there is no fifth kind of indeterminate, so it cannot be determined to be of an indeterminate nature. The Shilun says: Because of
三有能和合觸生受若三和合無能則但生觸不生受者。出小乘義后明心法與心不相離破之。根塵識三和合必有觸。但生受不生受有異耳。若非入滅心定方便道中根塵識。此必根塵和合有觸功能。從觸必生受。入滅心方便道中此三極細。非想非非想識三法和合功能微弱。雖有觸不生受。極細用以此為因引定心起。定心起時亦有三法和合。但三法極微弱和合無復有生受之能。故受於此時滅不復得生也。問。大乘明滅心定中有本識。亦應有根塵識和合必有觸生。既有觸生得有受不。答。既有極細觸亦有極細受。故決定藏論釋九識中觸本識云。分別本識相應有何相。本識共五大地心法恒相應。一思。二觸。三受。四想。五作意。如此五法果報所攝最微細。世間大聰明者亦不能覺。恒共生同一境界。是本識受一向是無記非苦非樂。受如本識性及受如本識性及受本識性及受識法亦如是。彼論文語如此。思以簡擇為功能。謂取境有邪正。作意以發動為功能。作意如馬行。思如騎者制令向東西。想以執境為功能。受非苦樂所記故名無記。此非即所論。用□取真義異也。
論本云若有人執色心次第生。此別破異執。由不知有本識為種子。謂色心即為色心種子。猶是欲顯有本識義故有此下文。可見。
釋論曰前過謂若識相續斷後
【現代漢語翻譯】 現代漢語譯本：如果根、塵、識三者能夠和合，就會產生感受。如果三者和合而沒有能力，那麼就只會產生觸，而不會產生感受嗎？這是從小乘的觀點出發，之後闡明心法與心不相分離，從而破斥這種觀點。根、塵、識三者和合必定會產生觸，只是產生感受與不產生感受有所不同罷了。如果不是進入滅盡定和方便道中的根、塵、識，那麼這種根、塵和合必定具有觸的功能，從觸必定會產生感受。進入滅盡定和方便道中，這三者極其微細，在非想非非想處定中，識的三法和合功能微弱，雖然有觸，但不會產生感受。用這種極其微細的作用作為因，引導定心的生起。定心生起時，也有三法和合，但三法極其微弱，和合不再具有產生感受的能力，所以感受在此時滅盡，不再能夠產生。問：大乘認為滅盡定中有本識（Ālayavijñāna，根本識），也應該有根、塵、識的和合，必定會產生觸。既然有觸產生，那麼會有感受嗎？答：既然有極其微細的觸，也就有極其微細的感受。所以《決定藏論》解釋九識中的觸本識時說：『分別本識相應有什麼相？本識與五大地心法恒常相應，一是思（cetanā，意志），二是觸（sparśa，感覺），三是受（vedanā，感受），四是想（saṃjñā，表象），五是作意（manaskāra，注意）。這五法是果報所攝，最為微細，世間大聰明者也不能覺察，恒常共同生起，處於同一境界。』本識的受一向是無記（avyākṛta，非善非惡），非苦非樂。受如本識的性質，受本識的性質，以及受識法也是如此。那篇論文的語言是這樣的。思以簡擇為功能，意思是取境有邪正。作意以發動為功能，作意就像馬行走，思就像騎馬的人控制馬向東西方向。想以執取境界為功能。受非苦非樂所記，所以名為無記。這並非就是所論述的內容，用□來取真義是不同的。 論本說，如果有人執著色心次第產生，這是分別破斥不同的執著。因為不知道有本識作為種子，認為色心就是色心的種子。仍然是爲了顯示有本識的意義，所以有下面的文字，可以看出來。 釋論說，前面的過失是如果識的相續斷絕之後
【English Translation】 English version: If the three, root (indriya, sense organ), object (viṣaya, sense object), and consciousness (vijñāna, sense consciousness), can combine harmoniously, then feeling (vedanā, sensation) arises. If the three combine but lack the ability, then only contact (sparśa, sense impression) arises, and feeling does not? This originates from the perspective of the Hinayana (Small Vehicle), which is then refuted by clarifying that the mind-dharma (citta-dharma, mental phenomena) is inseparable from the mind. The combination of root, object, and consciousness inevitably produces contact, but there is a difference between whether feeling arises or not. If it is not the root, object, and consciousness within the cessation meditation (nirodha-samāpatti, meditative absorption of cessation) and the expedient path, then this combination of root and object certainly possesses the function of contact, and feeling will inevitably arise from contact. Within the cessation meditation and the expedient path, these three are extremely subtle. In the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana, the state of neither perception nor non-perception), the function of the combination of the three dharmas of consciousness is weak. Although there is contact, feeling does not arise. This extremely subtle function is used as a cause to guide the arising of meditative mind (samādhi-citta, concentrated mind). When meditative mind arises, there is also a combination of the three dharmas, but the three dharmas are extremely weak, and the combination no longer has the ability to produce feeling. Therefore, feeling ceases at this time and can no longer arise. Question: The Mahayana (Great Vehicle) believes that there is Ālayavijñāna (fundamental consciousness) in the cessation meditation, and there should also be a combination of root, object, and consciousness, which will inevitably produce contact. Since contact arises, will there be feeling? Answer: Since there is extremely subtle contact, there is also extremely subtle feeling. Therefore, the Treatise on the Determination of the Treasury explains the contact of the fundamental consciousness among the nine consciousnesses, saying: 'What are the characteristics of the fundamental consciousness in correspondence with discrimination? The fundamental consciousness is constantly in correspondence with the five universal mental factors: first, intention (cetanā, volition); second, contact (sparśa, sensation); third, feeling (vedanā, feeling); fourth, perception (saṃjñā, perception); and fifth, attention (manaskāra, attention). These five dharmas are included in the result of karma, and are the most subtle. Even the most intelligent people in the world cannot perceive them. They constantly arise together, existing in the same realm.' The feeling of the fundamental consciousness is always neutral (avyākṛta, neither good nor bad), neither painful nor pleasant. Feeling is like the nature of the fundamental consciousness, the feeling of the fundamental consciousness, and the feeling of the consciousness-dharma are also like this. The language of that treatise is like this. Intention functions to discern, meaning that taking an object can be right or wrong. Attention functions to initiate, attention is like a horse walking, and intention is like a rider controlling the horse to go east or west. Perception functions to grasp the object. Feeling is not recorded as painful or pleasant, so it is called neutral. This is not exactly what is being discussed; using □ to take the true meaning is different. The treatise says that if someone clings to the sequential arising of form and mind, this is separately refuting different clingings. Because they do not know that there is a fundamental consciousness as a seed, they think that form and mind are the seeds of form and mind. It is still to show the meaning of having a fundamental consciousness, so there is the following text, which can be seen. The commentary says that the previous fault is that if the continuity of consciousness is cut off after
識無因應不得生者。如入無想定等。滅識相續斷。后識從何而生也。
釋論曰有作如此執者者。論本止破斷後無種子不得生。不破色斷無種子生義。釋論此句先總標執前色生后色。仍破之故言有作如此執者。
論本云別失者若人從無想無退及出滅心定此中所執不成者。此若是過。非謂論嚮明前過已顯此義而論本標是別失。即此事者論主為生后別失故先舉此耳。
釋論曰若定如此者。下始出別失。明若定如此相續斷後心更生。則非別失。為□論主先標前意故生后別故有此句。
釋論曰後心為因不盡故者。此正出別失。色心無本識不從別因生。直以前色心為因能生於后。說合間中斷絕後亦得生。若爾無學人入無餘涅槃用最後色心為因應能更生未來色心。此則相生無盡。
論本云若離次第緣此執不成者。如正量等部執。前色生后色亦名次第緣。論主今許其作次第緣。不許色心相生為因緣。無別種子為因緣明色心自生后色心為因緣。則色心相生無盡失解脫。從無心處下生界則無因緣。不應得更生。有此過失也。第三段明離本識三義不成文可見。
釋論曰若人但在生起識不在本識轉依義則不成者。此下第二就轉依證在本識。大小乘悉明轉依。而小乘就六識明轉依。此義不成。大乘就本識明
【現代漢語翻譯】 現代漢語譯本：如果說意識沒有因緣條件就不能產生，就像進入無想定（nirodha-samāpatti，一種禪定狀態）等情況，滅盡了意識的相續，那麼之後的意識從何處產生呢？
《釋論》（註釋）說：『有人這樣執著。』論本只是破斥斷滅之後沒有種子就不能產生，不破斥色法斷滅后沒有種子而產生的情況。《釋論》的這句話先總括地標明執著前色產生后色，然後破斥它，所以說『有人這樣執著』。
論本說：『另外的過失是，如果有人從無想（asaṃjñā，一種禪定狀態）中沒有退出來，以及從滅盡定（nirodha-samāpatti，一種禪定狀態）中出來，那麼這種執著就不成立。』這如果是過失，不是說論典先前已經闡明了前面的過失，而論本標明這是另外的過失。這件事，論主是爲了產生後面的另外的過失，所以先舉出這個例子。
《釋論》說：『如果確定是這樣的話。』下面開始闡述另外的過失，說明如果確定是這樣，相續斷滅之後心識還能產生，那就不是另外的過失。爲了說明論主先前標明前一種意思，所以產生後面的另外的過失，因此有這句話。
《釋論》說：『後心作為因不完備的緣故。』這正是闡述另外的過失。色法和心識沒有根本識，不從其他的因產生，直接以前面的色法和心識作為因，能夠產生後面的色法和心識，說明中間中斷絕了，後面也能產生。如果這樣，無學（arhat，已證得阿羅漢果位的人）進入無餘涅槃（nirupadhisesa-nirvana，一種涅槃狀態）時，用最後的色法和心識作為因，應該能夠再次產生未來的色法和心識。這樣就相生沒有窮盡。
論本說：『如果離開次第緣，這種執著就不成立。』例如正量部（Sautrāntika，佛教部派之一）等宗派執著前色產生后色也叫做次第緣。論主現在允許它作為次第緣，不允許色法和心識相互產生作為因緣，沒有其他的種子作為因緣，說明色法和心識自己產生後面的色法和心識作為因緣，那麼色法和心識相互產生就沒有窮盡，失去解脫。從無心之處下生到有情界就沒有因緣，不應該能夠再次產生，有這種過失。第三段說明離開本識三種意義不能成立，文義顯而易見。
《釋論》說：『如果有人只在生起識，不在根本識的轉依（āśraya-parāvṛtti，一種轉變）的意義上，那麼就不成立。』這下面第二點就轉依來證明在本識。大乘和小乘都闡明轉依，而小乘就六識闡明轉依，這種意義不成立。大乘就本識闡明轉依。
【English Translation】 English version: If consciousness cannot arise without causes and conditions, such as entering nirodha-samāpatti (cessation attainment, a state of meditative absorption), where the continuity of consciousness is extinguished, then from where does the subsequent consciousness arise?
The Śāstra (commentary) says: 'Some people hold such a view.' The treatise only refutes that after cessation, there can be no arising without seeds; it does not refute the idea that after the cessation of form, there can be arising without seeds. This sentence in the Śāstra first generally states the view that prior form gives rise to subsequent form, and then refutes it, hence the statement 'Some people hold such a view.'
The treatise says: 'Another fault is that if someone does not retreat from asaṃjñā (non-perception, a state of meditative absorption) and emerges from nirodha-samāpatti (cessation attainment, a state of meditative absorption), then this view is not established.' If this is a fault, it is not that the treatise has already clarified the previous fault, but the treatise indicates that this is another fault. The treatise master raises this example first in order to generate the subsequent other fault.
The Śāstra says: 'If it is definitely like this...' Below begins the explanation of another fault, clarifying that if it is definitely like this, and after the continuity is cut off, consciousness can still arise, then it is not another fault. In order to explain that the treatise master previously indicated the prior meaning, and thus generates the subsequent other fault, hence this sentence.
The Śāstra says: 'Because the subsequent mind is not complete as a cause.' This is precisely explaining another fault. Form and consciousness do not have a fundamental consciousness, and do not arise from other causes; directly, prior form and consciousness serve as the cause, capable of generating subsequent form and consciousness, explaining that even if there is interruption in between, the subsequent can still arise. If this is the case, when an arhat (one who has attained the arhat fruit, a state of liberation) enters nirupadhisesa-nirvana (nirvana with remainder, a state of nirvana), using the final form and consciousness as the cause, they should be able to generate future form and consciousness again. In this way, arising would be endless.
The treatise says: 'If one departs from sequential conditions, this view is not established.' For example, the Sautrāntika (a Buddhist school) and other schools hold that prior form giving rise to subsequent form is also called sequential condition. The treatise master now allows it to be a sequential condition, but does not allow form and consciousness arising from each other as a causal condition, without other seeds as a causal condition, explaining that form and consciousness themselves generate subsequent form and consciousness as a causal condition, then the arising of form and consciousness from each other would be endless, and liberation would be lost. Descending from a state of no-mind into the realm of sentient beings would have no cause and condition, and should not be able to arise again, and there is this fault. The third section explains that without the fundamental consciousness, three meanings cannot be established; the meaning of the text is clear.
The Śāstra says: 'If someone only focuses on the arising of consciousness, and not on the meaning of āśraya-parāvṛtti (transformation of the basis, a transformation) in the fundamental consciousness, then it is not established.' Below, the second point uses transformation of the basis to prove the existence of the fundamental consciousness. Both Mahayana and Hinayana explain transformation of the basis, but Hinayana explains transformation of the basis in terms of the six consciousnesses, and this meaning is not established. Mahayana explains transformation of the basis in terms of the fundamental consciousness.
轉依。此義方成。故知道理定有本識 論本即三偈顯之。釋論更牒偈自解釋也。就此有偈長行二段。並有三意。初二句三字明意識為轉依了因。二明本識定轉依體相。三破小乘于識轉依義不成。此明意識爲了因者。
釋論曰離五散動者。五識是自性散動。與無流修慧法爾不相應。故此善識離餘五識。又此義離六種散動。謂自性外內相粗思惟等。大義具如前說。
釋論曰云何得相離生一切時如此生故者無流觀心法無五識。出觀方有五識。故言一切時如此生故。
釋論曰離染污意識及有流善識者。此釋偈無餘心之意。非但離染污五識。亦離染污意識及有流善意識。若但說善識不說無餘心。則有流善意識或在其中。今即說大餘心知唯在無流善識決定離有流善。
釋論曰一切染濁種子滅故唯本識在是名轉依相者。此下第二正明轉依體。此文解偈問云轉依以何方便作。此出轉依體及轉依方便道。本識昔與惑業種子相依持。今得無流治道滅離。種子本識即轉依。依法身為應身體。故言轉依也。方便作指后釋。
釋論曰若汝說由對治生故依止轉異說治道為轉依此義不然者。此解偈云若對治轉依出異解。由無流道生故依止轉異於昔故治道為轉依體是義不然。
釋論曰不以滅為轉依有二義不成者。
【現代漢語翻譯】 現代漢語譯本：轉依（Paravrtti，轉變所依）的意義才能成立。所以知道道理一定有本識（Ālaya-vijñāna，阿賴耶識）。論的根本就是用三句偈頌來闡明這個道理。解釋論著的人進一步解釋偈頌的含義。這裡有偈頌和長行兩種形式，包含三重意義。首先，前兩句三個字說明意識是轉依的了因（hetu-pratyaya，因緣）。其次，說明本識一定是轉依的體相（svarūpa-lakṣaṇa，自性相）。第三，破斥小乘（Hīnayāna）認為識的轉依義理不能成立的觀點。這裡說明意識是了因。
解釋論著的人說：『遠離五種散動』。五識（pañca-vijñāna，眼、耳、鼻、舌、身識）是自性散動，與無漏（anāsrava，無煩惱）的修慧（bhāvanā-prajñā，修習所得的智慧）在法性上不相應。因此，這種善識（kuśala-vijñāna，善的識）遠離其餘五識。此外，這個意義也遠離六種散動，即自性、外、內、相、粗、思惟等。大的意義如前所述。
解釋論著的人說：『如何能夠相離，一切時都如此生起呢？』無漏的觀心法（citta，心）沒有五識。出觀的時候才有五識。所以說『一切時都如此生起』。
解釋論著的人說：『遠離染污的意識以及有漏的善識』。這是解釋偈頌中『無餘心』的含義。不僅僅是遠離染污的五識，也遠離染污的意識以及有漏的善意識。如果只說善識，而不說『無餘心』，那麼有漏的善意識可能包含在其中。現在說『大餘心』，就知道只有在無漏的善識中才能決定遠離有漏的善識。
解釋論著的人說：『一切染濁的種子滅盡，只有本識存在，這叫做轉依相』。下面第二部分正式說明轉依的體。這段文字解釋偈頌，提問說『轉依用什麼方便來做？』這裡提出了轉依的體以及轉依的方便道。本識過去與惑業（kleśa-karma，煩惱和業力）的種子相互依存。現在得到無漏的對治道（pratipaksa-mārga，對治煩惱的修行方法）而滅離。種子和本識就是轉依。依法身（dharma-kāya，法身）為應身（nirmāṇa-kāya，化身）的身體。所以說轉依。『方便作』指的是後面的解釋。
解釋論著的人說：『如果你們說由於對治生起，所以依止轉變，說對治道是轉依，這個意義是不對的』。這是解釋偈頌，說如果對轉依有不同的解釋，認為由於無漏道生起，所以依止轉變，認為對治道是轉依的體，這種說法是不對的。
解釋論著的人說：『不以滅作為轉依，有兩種意義不能成立』。
【English Translation】 English version: Only then can the meaning of Paravrtti (transformation of the basis, 轉依) be established. Therefore, it is known that there must be an Ālaya-vijñāna (store consciousness, 本識). The root of the treatise is manifested by three verses. The commentator further explains the meaning of the verses. Here, there are two forms, verses and prose, containing three meanings. First, the first two phrases of three words each explain that consciousness is the hetu-pratyaya (causal condition, 了因) of Paravrtti. Second, it explains that Ālaya-vijñāna must be the svarūpa-lakṣaṇa (intrinsic characteristic, 體相) of Paravrtti. Third, it refutes the Hīnayāna (lesser vehicle, 小乘) view that the meaning of the transformation of consciousness cannot be established. Here, it explains that consciousness is the causal condition.
The commentator says: 'Separated from the five scattered movements.' The five vijñānas (five consciousnesses: eye, ear, nose, tongue, and body consciousnesses, 五識) are scattered movements by nature and are not naturally compatible with anāsrava (non-outflow, 無漏) wisdom cultivated through practice (bhāvanā-prajñā, 修慧). Therefore, this kuśala-vijñāna (wholesome consciousness, 善識) is separated from the other five consciousnesses. Furthermore, this meaning is also separated from the six types of scattered movements, namely, self-nature, external, internal, characteristics, coarse, and thought. The greater meaning is as previously stated.
The commentator says: 'How can they be separated, and how can they arise in this way at all times?' Anāsrava contemplation of the mind (citta, 心) does not have the five consciousnesses. Only when emerging from contemplation do the five consciousnesses arise. Therefore, it is said, 'They arise in this way at all times.'
The commentator says: 'Separated from defiled consciousness and āsrava wholesome consciousness.' This explains the meaning of 'no remaining mind' in the verse. It is not only separated from the defiled five consciousnesses but also from defiled consciousness and āsrava wholesome consciousness. If only wholesome consciousness is mentioned without mentioning 'no remaining mind,' then āsrava wholesome consciousness may be included within it. Now, by saying 'great remaining mind,' it is known that only in anāsrava wholesome consciousness can it be definitively separated from āsrava wholesome consciousness.
The commentator says: 'When all defiled seeds are extinguished, only Ālaya-vijñāna remains; this is called the characteristic of Paravrtti.' The second part below formally explains the substance of Paravrtti. This passage explains the verse, asking, 'What means are used to accomplish Paravrtti?' Here, the substance of Paravrtti and the path of expedient means for Paravrtti are presented. In the past, Ālaya-vijñāna relied on and maintained the seeds of kleśa-karma (afflictions and actions, 惑業). Now, it obtains the anāsrava pratipaksa-mārga (antidote path, 對治道) and is extinguished and separated. The seeds and Ālaya-vijñāna are Paravrtti. It takes the dharma-kāya (dharma body, 法身) as the nirmāṇa-kāya (transformation body, 應身). Therefore, it is called Paravrtti. 'Expedient means' refers to the later explanation.
The commentator says: 'If you say that because antidotes arise, the basis is transformed, and you say that the antidote path is Paravrtti, this meaning is not correct.' This explains the verse, saying that if there is a different explanation for Paravrtti, believing that because the anāsrava path arises, the basis is transformed, and believing that the antidote path is the substance of Paravrtti, this statement is not correct.
The commentator says: 'Not taking extinction as Paravrtti, there are two meanings that cannot be established.'
此解偈云非滅故不成。此語破異解出正義。正以滅為轉依體。若不取滅為轉依有二過失。一若對治雖生而惑業種子不滅者。若無本識中種子止有六識者。出世道起時已無世間心及惑。何所滅耶□言而種子不滅。二對治是轉依了因者。由六識對治道生世間六識即滅。無本識則無種子可滅。本以滅本識中種子。本識轉依法身故。治道是了因。正以本識為轉依體。正取惡種子滅本識得解脫證得法身。依法身異前與生死法相依為轉依 此即是寂滅諸惡法證無生轉為常住果德。為轉依義也。
釋論曰轉依是解脫及法身即是滅諦故應以種子滅為轉依者。此中據終處明轉依也。明本識昔有染濁種子所依持得住生死。今既為治道所滅本識清凈。即解脫身與如來藏成一。如來藏得法身名解脫為應身體。一切道功德智慧並隨本體而轉成眾德。由無流意識道生照見本識種子空故名滅惑。惑滅故依止轉證法身也。若但六識道起。世間心先滅。惡種子即隨心滅。道生時已無煩惱及煩惱所依之心。道何所斷何滅何所轉。故知定有本識轉依義方成。
釋論曰若汝執對治生染濁種子滅者。此下壞破彼義。彼謂一時中對治種子滅。何故說滅不說道。今破此執有過。轉依是滅諦是果。對治是因。因是道諦。道轉依了因。用因轉依則因果無別成一
【現代漢語翻譯】 現代漢語譯本： 這段解釋偈語說，不是因為『滅』（nirodha）才不能成就。這句話是爲了破除其他不同的解釋，從而闡明正確的意義。正確的理解是，以『滅』作為轉依（paravrtti，轉變所依）的本體。如果不以『滅』作為轉依，就會有兩個過失：第一，如果對治（pratipaksa，對抗）雖然生起，但惑業（klesa-karma，煩惱和業）的種子沒有滅除，如果只有六識（sad-vijnana，眼識、耳識、鼻識、舌識、身識、意識）而沒有本識（alaya-vijnana，阿賴耶識）中的種子，那麼出世之道生起時，已經沒有世間的心和煩惱，要滅除什麼呢？說種子沒有滅除，就是這個意思。第二，對治是轉依的了因（upadana-hetu，增上緣），由於六識的對治道生起，世間的六識就滅除了，如果沒有本識，就沒有種子可以滅除。根本上是要滅除本識中的種子，本識轉變成為法身（dharma-kaya，佛的法性之身），所以對治道是了因。正確的理解是以本識作為轉依的本體。正確地理解是，滅除惡的種子，本識才能得到解脫，證得法身。依靠法身，與之前和生死法相互依存的狀態不同，這就是轉依。這也就是寂滅一切惡法，證得無生，轉變為常住果德，這就是轉依的意義。
《釋論》說，轉依就是解脫和法身，也就是滅諦（nirodha-satya，寂滅真諦），所以應該以種子滅除作為轉依。這裡是根據最終的歸宿來說明轉依。說明本識過去有染污的種子所依持，才得以安住于生死之中。現在既然被對治道所滅除，本識就清凈了，也就是解脫身與如來藏（tathagata-garbha，如來藏）合為一體。如來藏得到法身之名，解脫是應身之體。一切道的功德智慧都隨著本體而轉變，成就各種功德。由於無漏意識之道生起，照見本識的種子空性，所以稱為滅惑。煩惱滅除，所以依止於轉變，證得法身。如果只是六識的道生起，世間的心先滅除，惡的種子就隨著心滅除。道生起時，已經沒有煩惱以及煩惱所依的心，道要斷什麼？要滅什麼？要轉什麼？所以知道一定有本識轉依的意義才能成立。
《釋論》說，如果你們認為對治生起，染污的種子就滅除。下面是駁斥他們的觀點。他們認為在一時之中，對治的種子就滅除。為什麼說滅，而不說道？現在駁斥這種觀點有過失。轉依是滅諦，是果。對治是因。因是道諦（marga-satya，道諦）。道是轉依的了因。用因作為轉依，那麼因果就沒有區別，成為一體。
【English Translation】 English version: This verse of explanation says that it is not because of 'cessation' (nirodha) that it cannot be accomplished. This statement is to refute other different interpretations, thereby clarifying the correct meaning. The correct understanding is to take 'cessation' as the substance of transformation (paravrtti, turning the basis). If 'cessation' is not taken as the basis of transformation, there will be two faults: First, if the antidote (pratipaksa, counterforce) arises, but the seeds of affliction and karma (klesa-karma, defilements and actions) are not extinguished, if there are only the six consciousnesses (sad-vijnana, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) without the seeds in the fundamental consciousness (alaya-vijnana, storehouse consciousness), then when the transcendental path arises, there will be no worldly mind and afflictions, so what is to be extinguished? Saying that the seeds are not extinguished means this. Second, the antidote is the enabling cause (upadana-hetu, supporting cause) of transformation. Because the antidote path of the six consciousnesses arises, the worldly six consciousnesses are extinguished. If there is no fundamental consciousness, there are no seeds to be extinguished. Fundamentally, it is to extinguish the seeds in the fundamental consciousness. The fundamental consciousness transforms into the Dharma-body (dharma-kaya, the body of the Buddha's Dharma nature), so the antidote path is the enabling cause. The correct understanding is to take the fundamental consciousness as the substance of transformation. The correct understanding is that by extinguishing the evil seeds, the fundamental consciousness can attain liberation and realize the Dharma-body. Relying on the Dharma-body, it is different from the previous state of mutual dependence with the laws of birth and death, and this is transformation. This is also the quiescence of all evil dharmas, realizing non-origination, and transforming into the permanent fruit virtue, which is the meaning of transformation.
The Commentary says that transformation is liberation and the Dharma-body, which is the truth of cessation (nirodha-satya, the truth of cessation of suffering), so the extinction of seeds should be taken as transformation. Here, transformation is explained according to the final destination. It explains that the fundamental consciousness in the past had defiled seeds that were relied upon, so it could abide in birth and death. Now that it has been extinguished by the antidote path, the fundamental consciousness is purified, which is the liberation body merging with the Tathagata-garbha (tathagata-garbha, the womb of the Tathagata). The Tathagata-garbha obtains the name of Dharma-body, and liberation is the body of response. All the merits and wisdom of the path transform along with the substance, accomplishing various merits. Because the path of non-outflow consciousness arises, illuminating the emptiness of the seeds of the fundamental consciousness, it is called extinguishing afflictions. Afflictions are extinguished, so relying on transformation, one realizes the Dharma-body. If only the path of the six consciousnesses arises, the worldly mind is extinguished first, and the evil seeds are extinguished along with the mind. When the path arises, there are no more afflictions and the mind on which afflictions rely. What is the path to cut off? What is to be extinguished? What is to be transformed? Therefore, it is known that the meaning of the transformation of the fundamental consciousness must be established.
The Commentary says, if you believe that when the antidote arises, the defiled seeds are extinguished. The following is a refutation of their view. They believe that in one moment, the seeds of the antidote are extinguished. Why say extinction and not say path? Now refuting this view has faults. Transformation is the truth of cessation, it is the fruit. The antidote is the cause. The cause is the truth of the path (marga-satya, the truth of the path). The path is the enabling cause of transformation. Using the cause as transformation, then the cause and effect are not different, becoming one.
體。得對治道生。即是般涅槃。何有此理則失因果義。
釋論曰若有人立滅諦為轉依者。此下第二正破外乘異執。雖同用滅為轉依。而不立本識。于生起六識。謂染污意識所生惑業種子依于意識以種子為能依。意識為所依。對治道滅。此能依所依名為轉依。此識不成轉依。以世間意識滅道智方得起。道起時種子與所依意識二法久無中何所轉耶。故偈云于無二無故轉依義不成也。
釋論曰第六生起識于定位中若不在時無種子無無作亦無故轉依義不成者。明菩薩不退位在無流真觀中即定結。無污染心時染污識及種子久已自謝滅。無有世心及種子二法。久無更何所轉。以本識與道並在一時遣除□識中種子本識轉依流法身。此轉依義乃成。故釋論云。無種子無無作亦無也。初明無種子故言無。次後明能作種子心亦無故言無作亦無也。
差別品第四
前三品成立本識是有。此品明本識體中諸差別相用不同義也。就品論總有二章。更別開總成七章。前一為三章明重本識成種子義。后一章開為四章明本識中種子事用有生六道差別之相貌種類不因義也。此前三章異相者。一通明習報因。一切生死戲論種子。二者明我見。即陀那中煩惱熏習。三明業熏習即果報因義。如后應知勝相中解。此七章即為七段。初章為
【現代漢語翻譯】 現代漢語譯本：體。得對治道生，即是般涅槃（完全的涅槃）。何有此理則失因果義。
釋論曰：若有人立滅諦為轉依者。此下第二正破外乘異執。雖同用滅為轉依，而不立本識（根本識）。于生起六識（眼識、耳識、鼻識、舌識、身識、意識），謂染污意識所生惑業種子依于意識，以種子為能依，意識為所依。對治道滅，此能依所依名為轉依。此識不成轉依，以世間意識滅道智方得起。道起時種子與所依意識二法久無，中何所轉耶？故偈云：『于無二無故，轉依義不成也。』
釋論曰：第六生起識于定位中若不在時，無種子無無作亦無故，轉依義不成者。明菩薩不退位在無流真觀中即定結。無污染心時，染污識及種子久已自謝滅。無有世心及種子二法。久無更何所轉？以本識與道並在一時，遣除□識中種子本識轉依流法身。此轉依義乃成。故釋論云：『無種子無無作亦無也。』初明無種子故言無，次後明能作種子心亦無故言無作亦無也。
差別品第四
前三品成立本識是有。此品明本識體中諸差別相用不同義也。就品論總有二章。更別開總成七章。前一為三章明重本識成種子義。后一章開為四章明本識中種子事用有生六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）差別之相貌種類不因義也。此前三章異相者：一通明習報因，一切生死戲論種子。二者明我見，即陀那（執持）中煩惱熏習。三明業熏習即果報因義。如后應知勝相中解。此七章即為七段。初章為
【English Translation】 English version: The body. Obtains the arising of the antidote path, which is Nirvana (complete Nirvana). How can this be logical, as it would lose the meaning of cause and effect?
The commentary states: If someone establishes the cessation of suffering (滅諦, niè dì) as the basis for transformation (轉依, zhuǎn yī), then this is the second part that directly refutes the heterodox views of external schools. Although they similarly use cessation as the basis for transformation, they do not establish the fundamental consciousness (本識, běn shí). Regarding the arising of the six consciousnesses (六識, liù shí) [eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness], it is said that the seeds of delusion and karma produced by defiled consciousness rely on consciousness, with the seeds as the relying factor and consciousness as the relied-upon factor. When the antidote path ceases, this relying and relied-upon factor is called transformation. This consciousness cannot become the basis for transformation because worldly consciousness ceases before the wisdom of the path can arise. When the path arises, the seeds and the relied-upon consciousness have long ceased to exist. What, then, can be transformed? Therefore, the verse says: 'Because there is no duality, the meaning of transformation is not established.'
The commentary states: If the sixth arising consciousness is not present in the state of concentration, without seeds, without non-action, then the meaning of transformation is not established. This clarifies that a Bodhisattva in the irreversible stage, in the undefiled true contemplation, is in a state of fixed concentration. When there is no defiled mind, the defiled consciousness and seeds have long ceased to exist. There are no worldly mind and seeds. What can be transformed when they have long ceased to exist? Because the fundamental consciousness and the path exist simultaneously, eliminating the seeds in the □ consciousness transforms the fundamental consciousness into the flowing Dharma body. Only then is the meaning of transformation established. Therefore, the commentary says: 'Without seeds, without non-action.' First, it clarifies the absence of seeds, hence the word 'without.' Then, it clarifies that the mind capable of producing seeds is also absent, hence the words 'without non-action.'
Chapter Four on Distinctions (差別品, Chābié pǐn)
The previous three chapters established the existence of the fundamental consciousness. This chapter explains the different aspects and functions within the essence of the fundamental consciousness. Regarding the chapter as a whole, there are two sections. Further dividing them, there are seven sections in total. The first section consists of three chapters explaining how the fundamental consciousness forms seeds. The latter section is divided into four chapters explaining that the affairs and functions of the seeds within the fundamental consciousness give rise to the different appearances and types of the six realms (六道, liù dào) [heaven realm, human realm, asura realm, animal realm, hungry ghost realm, and hell realm] without a cause. Regarding the differences in the first three chapters: first, they generally explain the causes of habitual retribution, the seeds of all birth-and-death dramas. Second, they explain the view of self, which is the affliction-induced habituation in the 陀那 (Tuó nā) [holding]. Third, they explain the karma-induced habituation, which is the cause of karmic retribution. As explained in the subsequent chapter on excellent characteristics. These seven chapters are divided into seven sections. The first chapter is
二。前總明一品差別開合義意。二者正釋初章義。就總有三。初列章門。二結問品義意。三者答又為二。初明七意大。二者列三意名。此大意可見。
釋論言說以名不同我習報因義為體名有二種謂言說名思惟名此二種名以音聲為本者。此下略釋第一言說章。若依事解言說。與名同以音聲為體。何以知然。聖人為住世眾生顯示萬物有異。以異音聲立萬物名。既數習此音聲眾生執萬物定□有則異。若發口出聲稱為言說名。若不發言直心緣思惟萬物別異稱思惟名。雖有二名根本品是音聲。並以音聲為體名。依大乘道理解者。一切萬物無體但有言說。數習根塵等謂為有。此但假言說。無萬物實體故立言說熏習遍為生死戲論種子。言戲論者。不緣第一義理悉為生死戲論也。以此氣分熏本識能生后時戲論果。即生能相續力用故稱種子也。
釋論曰約能見色根有聲說謂眼者。如色根能發識見色。約此義立眼名。眼名即是言說。此約□理。但實唯有言說無有實體也。
釋論曰數習此言說于中起愛熏習本識者。凡夫共數習此名。后時不復知此名但是言說。執眼有別物。于中起愛數起所愛熏本識。此熏習有功能于本識中以為種子。能生未來眼。余根塵識等一切法亦爾。是名言說熏習也。
釋論曰有染污識由我見等
【現代漢語翻譯】 現代漢語譯本 二、前總明一品差別開合義意。二者，正式解釋初章的意義。就總體而言，有三個方面：首先，列出章節的綱要；其次，總結提問的品義；第三，回答，又分為兩個方面：首先，闡明七種意大；其次，列出三種意名。這個大意是顯而易見的。
《釋論》說，用不同的名稱來表達『我習報因』的意義，其本體有兩種名稱，即言說名和思惟名，這兩種名稱都以音聲為根本。以下簡要解釋第一言說章。如果依據事相來理解言說，它與名稱相同，以音聲為本體。為什麼知道是這樣呢？聖人為使住世的眾生能夠區分萬物的不同，用不同的音聲來建立萬物的名稱。既然多次習慣了這種音聲，眾生就執著于萬物必定存在差異。如果開口發出聲音，就稱為言說名；如果不發言，直接用心緣思惟萬物的差別，就稱為思惟名。雖然有兩種名稱，但根本上都是音聲，都以音聲為本體。依據大乘的道理來理解，一切萬物沒有實體，只有言說。多次習慣根塵等，就認為它們是存在的。這只是虛假的言說，沒有萬物的實體，所以建立言說熏習，普遍作為生死戲論的種子。所謂的戲論，就是不緣第一義理，全部都是生死的戲論。用這種氣分熏習本識，能夠產生后時的戲論果，即產生能夠相續的力量，所以稱為種子。
《釋論》說，根據能見色根有聲音的說法，比如眼睛。如同色根能夠發出識來見色，根據這個意義來建立眼睛的名稱。眼睛的名稱就是言說。這是根據道理來說的，但實際上只有言說，沒有實體。
《釋論》說，多次習慣這種言說，從中產生愛，熏習本識。凡夫共同多次習慣這種名稱，後來不再知道這個名稱只是言說，執著于眼睛有別的物體，從中產生愛，多次產生所愛，熏習本識。這種熏習具有功能，在本識中作為種子，能夠產生未來的眼睛。其餘的根、塵、識等一切法也是這樣，這就是言說熏習。
《釋論》說，有染污識，由我見等。
【English Translation】 English version II. The meaning of differentiation, opening, and closing of the first chapter of the previous general explanation. Secondly, to formally explain the meaning of the first chapter. In general, there are three aspects: first, to list the outline of the chapter; second, to summarize the meaning of the question; third, to answer, which is further divided into two aspects: first, to clarify the seven great meanings; second, to list the names of the three meanings. This general meaning is obvious.
The Shastra (釋論) says that using different names to express the meaning of 'I-habit-retribution-cause (我習報因)' has two kinds of entities, namely speech-name and thought-name, both of which are based on sound. The following briefly explains the first chapter on speech. If we understand speech according to phenomena, it is the same as name, with sound as its entity. How do we know this? The Sage (聖人) established the names of all things with different sounds in order to enable sentient beings living in the world to distinguish the differences between all things. Since they are accustomed to this sound, sentient beings are attached to the idea that all things must have differences. If one opens one's mouth and makes a sound, it is called speech-name; if one does not speak, but directly uses the mind to contemplate the differences between all things, it is called thought-name. Although there are two names, the fundamental quality is sound, and both names are based on sound. According to the principles of Mahayana (大乘), all things have no substance, only speech. Repeatedly becoming accustomed to the roots, dusts, etc., one thinks they exist. This is just false speech, without the substance of all things, so the habit of speech is established as the seed of the play of birth and death. The so-called play is not related to the first principle, and all are the play of birth and death. Using this air to perfume the fundamental consciousness (本識) can produce the fruit of the play in the future, that is, it produces the power to continue, so it is called a seed.
The Shastra says that according to the root of seeing color, there is a saying of sound, such as the eye. Just as the root of color can emit consciousness to see color, according to this meaning, the name of the eye is established. The name of the eye is speech. This is according to reason, but in reality, there is only speech, no substance.
The Shastra says that repeatedly becoming accustomed to this speech, love arises from it, perfuming the fundamental consciousness. Ordinary people commonly become accustomed to this name, and later no longer know that this name is just speech, and are attached to the idea that the eye has a separate object, from which love arises, and repeatedly produces what is loved, perfuming the fundamental consciousness. This perfuming has a function, and in the fundamental consciousness it acts as a seed, which can produce the future eye. The rest of the roots, dusts, consciousnesses, etc., are also like this, which is called the habit of speech.
The Shastra says that there is defiled consciousness, due to the view of self, etc.
依止於本識起我我所等熏習者。此下略釋第二我見熏習章。我見由陀那執梨耶為我得自他差別。由此故染污六識六識亦起我執也。染污是阿陀那識。意識是所染污。六識后我見即依止識生。于本識中起我執及我所見二識。並還熏本識。本識有此種子故得自他差別身報也。
釋論曰此熏習故起分別謂自為我異我為他者。由我見種子在本識中。后時由此功能生諸分別執有此彼等界。因此生諸煩惱。還復熏習本識生諸種子。即是同類因等流果也。
釋論曰隨善惡不動業於六道中所受六根有差別者。此下略釋第三有分熏習章。呼種子為有分。業有三品。謂善惡不動。善業感欲界人天。惡業感四趣。不動業感上二界報。有者能得三界六道有報故名有分。三界六道報正是有體也。由意識作業變異本識有三分不同。由此三業種子能變異本識起三界六道苦樂等法不同也。煩惱但通能感有。不能令得苦樂等異異報。二正由業有故。是業牽諸有差別。此三章是集諦。初章通習報因。第二煩惱。第三是業。故有三章異也。
論本云引生差別者。此釋第四引生章。此第四章論本自解。釋論又解。引生有二。一能引牽本識受依持生種子所以得立。二本識中種子引生後果報。此章明於引生之力用故云引生章。
論本云是熏
【現代漢語翻譯】 現代漢語譯本： 依止於阿賴耶識（本識，一切種子識）而生起『我』和『我所』等熏習。下面簡要解釋第二章，關於我見熏習。我見通過阿陀那識（執持識）執取阿賴耶識，從而區分『我』和『非我』。因此，染污的第六識（意識）也生起我執。阿陀那識是被染污者，意識是所被染污者。第六識之後產生的我見，就依止於阿賴耶識而生。在阿賴耶識中生起我執和我所見兩種認知，並且反過來熏習阿賴耶識。阿賴耶識因為有這些種子，所以能夠獲得區分『我』和『非我』的差別身報。
解釋說：『因為這種熏習，產生了分別，認為自己是『我』，不同於『他』。』這是因為我見的種子存在於阿賴耶識中。之後，憑藉這種種子的功能，產生各種分別，執著于『此』和『彼』等界限。因此產生各種煩惱，又反過來熏習阿賴耶識，產生各種種子，這就是同類因所產生的等流果。
解釋說：『隨著善、惡、不動業，在六道中所承受的六根有差別。』下面簡要解釋第三章，關於有分熏習。稱種子為『有分』。業有三種：善業、惡業和不動業。善業感得欲界的人天果報，惡業感得四惡趣果報，不動業感得上二界（色界和無色界）果報。『有』是指能夠獲得三界六道果報，所以稱為『有分』。三界六道的果報正是『有』的本體。由於意識的作用，阿賴耶識發生變異，具有三種不同的部分。因此，這三種業的種子能夠變異阿賴耶識，產生三界六道苦樂等不同的法。煩惱只能感得『有』，不能導致苦樂等不同的果報。苦樂等果報主要由業力所致，是業牽引著各種『有』的差別。這三章是集諦的內容。第一章是通於習報的因，第二章是煩惱，第三章是業。所以有這三章的不同。
論本說：『引生差別。』這是解釋第四章，關於引生章。這第四章由論本身進行解釋，解釋者又加以解釋。引生有兩種：一是能牽引阿賴耶識，使其承受依持而生種子的力量，所以得以成立；二是阿賴耶識中的種子引生後續的果報。這一章闡明了引生的力量和作用，所以稱為引生章。
論本說：『是熏'
【English Translation】 English version: Depending on the Ālaya-vijñāna (store consciousness, the consciousness of all seeds), the perfuming of 'I' and 'mine' arises. Below is a brief explanation of the second chapter, concerning the perfuming of the view of self. The view of self, through the Ādāna-vijñāna (grasping consciousness), grasps the Ālaya-vijñāna, thereby distinguishing 'I' from 'not-I'. Therefore, the defiled sixth consciousness (mind consciousness) also gives rise to self-attachment. The Ādāna-vijñāna is the defiler, and the mind consciousness is what is defiled. The view of self that arises after the sixth consciousness depends on the Ālaya-vijñāna for its arising. In the Ālaya-vijñāna, the two cognitions of self-attachment and the view of what belongs to self arise, and they in turn perfume the Ālaya-vijñāna. Because the Ālaya-vijñāna has these seeds, it is able to obtain the differentiated body retribution that distinguishes 'I' from 'not-I'.
The commentary says: 'Because of this perfuming, discriminations arise, considering oneself as 'I', different from 'others'.' This is because the seed of the view of self exists in the Ālaya-vijñāna. Later, by the function of this seed, various discriminations arise, clinging to boundaries such as 'this' and 'that'. Therefore, various afflictions arise, which in turn perfume the Ālaya-vijñāna, producing various seeds, which are the is the equiflow result produced by the cause of the same kind.
The commentary says: 'Depending on good, evil, and non-moving karma, the six sense faculties received in the six realms are different.' Below is a brief explanation of the third chapter, concerning the perfuming of existence. Seeds are called 'existence'. Karma is of three types: good karma, evil karma, and non-moving karma. Good karma brings about the retribution of humans and gods in the desire realm; evil karma brings about the retribution of the four evil realms; non-moving karma brings about the retribution of the upper two realms (form realm and formless realm). 'Existence' refers to the ability to obtain the retribution of the three realms and six paths, so it is called 'existence'. The retribution of the three realms and six paths is precisely the substance of 'existence'. Due to the activity of the mind consciousness, the Ālaya-vijñāna undergoes transformation and has three different parts. Therefore, these three types of karma seeds are able to transform the Ālaya-vijñāna, producing different dharmas such as suffering and happiness in the three realms and six paths. Afflictions can only bring about 'existence', but cannot lead to different retributions such as suffering and happiness. The retributions of suffering and happiness are mainly caused by karma, and it is karma that leads to the differences in various 'existences'. These three chapters are the content of the origin of suffering (samudaya). The first chapter is the cause that is common to habitual retribution, the second chapter is afflictions, and the third chapter is karma. Therefore, there are these three different chapters.
The text of the treatise says: 'Giving rise to differences.' This explains the fourth chapter, concerning the chapter on giving rise. This fourth chapter is explained by the treatise itself, and the commentator further explains it. There are two types of giving rise: first, the power that can lead the Ālaya-vijñāna to bear the seeds that are relied upon for arising, so that it can be established; second, the seeds in the Ālaya-vijñāna give rise to subsequent retributions. This chapter clarifies the power and function of giving rise, so it is called the chapter on giving rise.
The text of the treatise says: 'Is perfuming'
習新生者。通論過去以來起無明行熏于本識。隨其業等猶有力未受用者悉為新生。若已曾得報用者併爲故也。
論本云若無此緣行生識緣取生有是義不成者。行即是過去種子生現在識支。識支即是本識。本識將成熟業種子來受生意識。依此種子為因緣。本識為因緣。本識為根得生也。緣取生有者。取是惑。有是業。若無本識為增上者。種子生有力用無依止處。隨所作業隨能作心即滅。故言是義不成。
釋論曰引生種類差別者。隨望前一一義可見。隨數習根塵等成種子。此還生昔所習等流果義有輕重得樂苦果報。果報有異故言種類差別。
釋論曰此有何相是熏習新生者。引生種類即以熏習新生為相。雖無異性同無記 不無昔種類差別力用之相貌能生昔時同類之果報。故言引生也。
釋論曰若無引生本識差別者。本識有種子能引生后相似果故名本識為引生。如昔所作業輕重煩惱等而得報也。
釋論曰行生滅所熏習識者。明行若是常無能熏習義。由是無常生滅恒流故得有熏習義。彼行所熏習識即是引生本識。此語即釋上句。
釋論曰由取所攝故對生起者。此有二釋。一云。現在取分從無明行所熏習種子力依本識故生。故說本識為引生故言取所攝。對前相似因生現在有分。故言對生有起
。二者云。取為有因。取能引有生起。故名為取所攝也。未來生分緣生處之有引身份令起。故言對生有。即陀那之用。
釋論曰此有不得成者。若無種子識。未來有等悉不得成也。以無法持種子因故也。
釋論曰從此有生起故說此為有法者。此釋有義。從現在作業能得未來生分之有。故名現在業為有也。
釋論曰取及善惡等是宿世數習果者。明此現在取及有有即善惡不動業故言並是宿世所數習無明行果。此數習無明因果義所生也。脫解取有非現在。取有二分。但明若無引生本識。則行所熏習種子正除煩惱種子。不正除業種子。煩惱既斷。業種子遂滅也。
釋論曰得道以後所見清凈與前見有異故言亦有功用者。得道后見他所變異作塵解。而達此塵體非是有即是清凈。正是亦是道功用也。又前釋云。得道后識不變異作。本所見塵即是清凈。由變異本識種子已滅故爾。此即是道功用。
釋論曰由他分別所持故者。由眾多識變異作境界。自識雖不復變異作本境。他未得無分別智識猶變異作此境界。為此人分別識所持故猶有穢境界。從語可解。
釋論曰若約慈悲般若大起分別此分別依止真如故則所分別成清凈土者。佛有大悲般若。由本願力此見俗唯是識無外塵□。若見真慈悲雖分別俗境。
【現代漢語翻譯】 現代漢語譯本：二者說，『取』是『有』的因緣，因為『取』能夠引導『有』的生起，所以稱為『取』所攝。未來的生命部分，因緣于產生之處的『有』，引導身體部分的生起，所以說對於『生』有作用，這就是『陀那』（T陀那，alaya-vijñana的異名，阿賴耶識）的作用。
釋論說，如果『有』沒有種子識，那麼未來的『有』等等都不能成立。因為沒有能夠持有種子因的緣故。
釋論說，因為從此『有』生起，所以說此為『有法』。這是解釋『有』的意義。從現在的作業能夠得到未來生命部分的『有』，所以說現在的業為『有』。
釋論說，『取』以及善惡等是過去世數次熏習的結果。說明現在的『取』和『有』，也就是善惡不動業，所以說是過去世所數次熏習的無明和行的結果。這是數次熏習無明因果的意義所產生的。如果理解『取』和『有』不是現在，『取』和『有』二分，只是說明如果沒有引導生起的根本識，那麼行所熏習的種子只是去除煩惱的種子，不能去除業的種子。煩惱既然斷除，業的種子也就隨之滅亡。
釋論說，得到道以後所見的清凈與之前的見解有差異，所以說也有功用。得到道后，見到他人所變異的塵埃，理解到此塵埃的本體並非實有，這就是清凈。這正是道的功用。又前面的解釋說，得到道后，識不發生變異，原本所見的塵埃就是清凈的。因為變異的本識種子已經滅亡的緣故。這就是道的功用。
釋論說，由於他人分別所持的緣故。由於眾多識變異而產生境界，自己的識雖然不再變異而產生原本的境界，但他人未得到無分別智的識仍然變異而產生此境界。因此為此人的分別識所持，所以仍然有不清凈的境界。從語言可以理解。
釋論說，如果依據慈悲和般若（Prajna，智慧）而大起分別，那麼這種分別依止於真如（Tathata，如如），那麼所分別的就成為清凈的國土。佛有大悲和般若，由於本願力，這種見解認為世俗只是識，沒有外在的塵埃。如果見到真慈悲，即使分別世俗的境界。
【English Translation】 English version: The two say, 'Grasping' (Upadana) is the cause of 'Becoming' (Bhava), because 'Grasping' can lead to the arising of 'Becoming', so it is called 'Grasping'-included. The future life part, conditioned by the 'Becoming' at the place of arising, leads to the arising of the body part, so it is said to have an effect on 'Birth' (Jati), which is the function of 'T陀那' (T陀那, another name for alaya-vijñana, the Alaya Consciousness).
The commentary says that if 'Becoming' does not have seed consciousness, then the future 'Becoming' etc. cannot be established. Because there is no cause that can hold the seed.
The commentary says that because 'Becoming' arises from this, it is said to be the 'Dharma of Becoming'. This explains the meaning of 'Becoming'. From the present actions, one can obtain the 'Becoming' of the future life part, so the present karma is called 'Becoming'.
The commentary says that 'Grasping' and good and evil etc. are the results of repeated practice in past lives. It clarifies that the present 'Grasping' and 'Becoming', that is, good and evil unmoving karma, are the results of ignorance and action repeatedly practiced in past lives. This is produced by the meaning of the cause and effect of ignorance repeatedly practiced. If one understands that 'Grasping' and 'Becoming' are not present, the two parts of 'Grasping' and 'Becoming', it only clarifies that if there is no fundamental consciousness that leads to arising, then the seeds cultivated by action only remove the seeds of affliction, and do not remove the seeds of karma. Once affliction is cut off, the seeds of karma also perish.
The commentary says that the purity seen after attaining the Path is different from the previous view, so it is said to also have function. After attaining the Path, seeing the dust transformed by others, understanding that the substance of this dust is not real, this is purity. This is precisely the function of the Path. Also, the previous explanation said that after attaining the Path, consciousness does not transform, and the dust originally seen is pure. This is because the seeds of the transformed fundamental consciousness have already perished. This is the function of the Path.
The commentary says that it is held by the discrimination of others. Because many consciousnesses transform and produce a realm, although one's own consciousness no longer transforms and produces the original realm, the consciousness of others who have not attained non-discriminating wisdom still transforms and produces this realm. Therefore, it is held by the discriminating consciousness of this person, so there is still an impure realm. This can be understood from the language.
The commentary says that if one greatly arises discrimination based on loving-kindness (Metta) and compassion (Karuna) and wisdom (Prajna), then this discrimination relies on Suchness (Tathata), then what is discriminated becomes a pure land. The Buddha has great loving-kindness and compassion and wisdom, and due to the power of the original vow, this view considers the mundane to be only consciousness, without external dust. If one sees true loving-kindness and compassion, even if one discriminates the mundane realm.
由依止真如智與為般若所攝。雖緣俗境無實境分別由見清凈能現凈土。凈土唯識智為土體。若作凡聖者十地通諦並是真凈土。若作三學四地以上是真凈土。若功用無功用。八地是真凈土。凡真凈土並是應身為土。□從初地以上並是真凈土也。地前為相凈土。十信為事凈土。如彌勒等土為事凈也。如聲聞等人未能平等故。猶事差別論凈也。凡夫下品見穢土見於化身亦不復具相也。從相凈來並屬化身攝也。菩薩由分斷無明見凈土三無性真如后見真凈土。凡夫由心分別見穢土。
釋論曰唯一境界云何眾生所見不同者。異境異見此乃可然。同是一境云何各見不同。
論本云譬如修觀行人於一類物種種愿樂種種觀察隨心成立者。譬答問。如取一物隨修觀人以神通變化。種種愿樂隨前眾生所宜。見青黃得慶者。則觀行人度此一物合作青色。從小至大從狹至廣皆成青色。令前人見青不生煩惱。見如一切十入觀所說。若別境是實有。則不隨觀行心令其□異。由實無體但是分別所作故。得神通力轉變其心令所見各異。
論本偈云難滅及難解者。此下第二更明結惑相貌。有長行及偈為二。初出所治惑。后出能對治道。就分別煩惱有二種。謂共不共。似外塵起為共。緣內識起為不共。共結難除。不共結易除。大意如釋論解
。相結即是分別執相。謂一切六識心所緣外境是有。未達此並是自心分別所作故。若見相併是識分別所作。欲瞋等則無從而生。又約無間解脫二道。無間道難得故。故解脫道得者由無間道斷惑。惑若滅解脫道次後自起。言無間道難得也。
論本云觀行人心異由相大成外者。釋論解此由三義難解難滅。一由外無法但觀內治。二相通十方故言大。三明觀心與內種子相違與外不相關。故言外難滅難解。后即明心凈即見清凈。此下第二明能對治道又為二。初正能道。二者兩得舉境成行。治道滿則是分清凈。道未滿則隨分清凈。法明見真如實相相法慧眼通見真俗空也。若后智見俗唯有識是虛妄有。余法悉空無所有眾生。唯識即是能依是諦俗體。唯識智即是所依為凈土體。從真如所起胎生死智為真體即后智也。依此智問進利他等故得至圓滿法身。故為土體。
釋論問發論本凈土因由。見佛清凈者。見佛是正體智。依此起后智。為土體也。依此後智進加智增長五分法身故。以此智為所依。故是土體也。
釋論曰一菩薩于內修觀不依外者。此明觀中第二舉境成觀行。外本所有故不依外。即顯唯識義也。
釋論曰二由此觀唯有識無有外塵者。觀內唯有識即顯無外塵。此屬相顯成也。此後明無外塵種種觀人。於一
【現代漢語翻譯】 現代漢語譯本： 『相結』即是分別執著于相。這是說一切六識心所緣的外境都是真實存在的，沒有明白這些外境都是自己內心的分別所產生的。如果能明白一切相都是識的分別所作，那麼貪慾、嗔恨等煩惱就無從生起。又從無間道（Anantarya-marga，直接斷除煩惱的道路）和解脫道（Vimukti-marga，從煩惱中解脫的道路）兩個方面來說，因為無間道難以獲得，所以通過解脫道獲得解脫的人，是因為通過無間道斷除了煩惱。煩惱如果滅盡，解脫道自然隨後生起。這裡是說無間道難以獲得。
論本中說，『觀行人心異由相大成外者』，解釋這段話時說，這是由三個方面難以理解和難以斷滅。第一，因為外境沒有實在的法，只能觀察內心來對治。第二，相通達十方，所以說是『大』。第三，說明觀心與內心的種子相違背，與外境不相關聯，所以說外境難以斷滅和理解。後面就說明了心清凈就能見到清凈。這以下第二部分說明能對治的道路，又分為兩部分。首先是真正的能對治的道路，其次是兩種獲得，舉出境界來成就修行。對治的道路圓滿就是分證清凈，道路沒有圓滿就是隨分清凈。法明見真如實相，相法慧眼通達真俗空性。如果后得智（Prsthalabdha-jnana，證得真如后所獲得的智慧）見到俗諦，就只有識是虛妄存在的，其餘的法都是空無所有的眾生。唯識就是能依，是諦俗的本體。唯識智就是所依，是凈土的本體。從真如所生起的胎生死的智慧是真體，也就是后得智。依靠這種智慧來問詢和增進利益他人等，所以能夠達到圓滿法身，所以是土體。
解釋論中問到發起論本凈土的因由。『見佛清凈者』，見到佛是正體智（正體智，根本智），依靠這個生起后得智，作為土體。依靠這個后得智，進一步增加智慧，增長五分法身，所以用這種智慧作為所依，所以是土體。
解釋論中說，『一菩薩于內修觀不依外者』，這裡說明觀行中第二種舉出境界來成就觀行。外境本來就是虛有的，所以不依靠外境，這就顯示了唯識的意義。
解釋論中說，『二由此觀唯有識無有外塵者』，觀察內心只有識，這就顯示了沒有外塵。這屬於相顯成。這之後說明沒有外塵的種種觀行之人，在一個...
【English Translation】 English version: 'Attachment to appearances' means clinging to and being attached to appearances. It means that all external objects perceived by the six consciousnesses are considered real, without realizing that these are all created by one's own mind's discriminations. If one can understand that all appearances are created by the discriminations of consciousness, then desires, anger, and other afflictions will have no basis to arise. Furthermore, considering the two paths of Anantarya-marga (the path of immediate severance) and Vimukti-marga (the path of liberation), because the Anantarya-marga is difficult to attain, those who attain liberation through the Vimukti-marga do so because they have severed afflictions through the Anantarya-marga. If afflictions are extinguished, the Vimukti-marga will naturally arise afterward. This is to say that the Anantarya-marga is difficult to attain.
The treatise states, 'The minds of those who practice contemplation differ because the external is formed by great appearances.' The explanation of this passage says that it is difficult to understand and difficult to eradicate for three reasons. First, because there are no real dharmas in external objects, one can only observe the mind to counteract them. Second, appearances pervade the ten directions, so they are called 'great.' Third, it explains that the contemplation of the mind contradicts the seeds within the mind and is not related to external objects, so it is said that external objects are difficult to eradicate and understand. The following explains that a pure mind can see purity. The second part below explains the path that can counteract, and it is divided into two parts. First, the true path that can counteract, and second, the two kinds of attainment, bringing forth the realm to accomplish practice. The fulfillment of the path of counteraction is partial purity, and the path not being fulfilled is corresponding purity. The Dharma illuminates the seeing of Suchness (Tathata), the real mark, and the wisdom eye of the mark of Dharma penetrates the true and conventional emptiness. If the Prsthalabdha-jnana (subsequent wisdom) sees the conventional truth, then only consciousness is falsely existent, and all other dharmas are empty and without beings. Vijnaptimatrata (consciousness-only) is the able-to-rely-on, and is the essence of the conventional truth. Vijnaptimatrata-jnana (consciousness-only wisdom) is the relied-upon, and is the essence of the Pure Land. The wisdom of birth and death arising from Suchness is the true essence, which is the Prsthalabdha-jnana. Relying on this wisdom to inquire and further benefit others, one can attain the perfect Dharmakaya, so it is the essence of the land.
The explanation asks about the cause of initiating the Pure Land in the treatise. 'Seeing the Buddha is pure' means that seeing the Buddha is the fundamental wisdom (正體智), and relying on this, the Prsthalabdha-jnana arises as the essence of the land. Relying on this Prsthalabdha-jnana, further increasing wisdom and growing the fivefold Dharmakaya, this wisdom is used as the relied-upon, so it is the essence of the land.
The explanation says, 'A Bodhisattva cultivates contemplation internally and does not rely on the external.' This explains the second type of contemplation in practice, which is bringing forth the realm to accomplish practice. External objects are originally unreal, so one does not rely on external objects, which reveals the meaning of Vijnaptimatrata.
The explanation says, 'Secondly, by this contemplation, there is only consciousness and no external dust.' Observing internally, there is only consciousness, which reveals that there is no external dust. This belongs to the manifestation of appearance. After this, it explains the various people who contemplate without external dust, in one...
物隨愿樂成顯唯識無塵義可見。
釋論曰若實有外境觀行人愿則不成因不成故者。以無塵故種種觀人於一物則種種愿成。即是因成。若實有塵如二空不可轉。即觀行人所作則不成。即是因不成也。此後可見及結前生后亦可解。
論本云是不共本識差別有覺受生種子者。此下釋第三廣料簡示其相貌。就此為五段。一明共不共因同生一果義。二辯粗重相識細輕相識。三明有受不受二相種子。四辯七識熏本識成亦識上心惑。五辯具縛相不具相種子。此文云前明不共種子自生一果。今有他助結成為他眾生境界義。故文言。若無此眾生世界生緣不成。生緣即是助結以成彼境界義。器世界生緣者。世界□一主餘人助結為生緣可解。又有助結他身起成我愛憎等境。故得平相見為塵義也。
釋論曰此文顯本識是善惡二業相似果者。第二由善惡二業熏本識。本識二種種子即是相似果。此果報種子轉變為因感報起。更作善惡即是因也。
釋論曰于理及事心無功能故稱粗重者。不達道理曰粗。不能作正勤為重。即是大小二識惑。惑如前釋。由有大小惑故散粗不能通達事理故名粗。亦由此惑心沈弱不動勤策故名重。釋細輕相識翻前解。所以但說有流善為細輕不說無流善者。今論能為生死種子習果及果報果義。無流善滅
【現代漢語翻譯】 現代漢語譯本：事物隨著意願和喜好而顯現，唯識的無塵之義由此可見。
解釋：如果真有外在的境，那麼觀行人的願望就不會實現，因為沒有成因。因為沒有塵埃，所以各種觀行人在同一事物上會有各種願望實現，這就是成因。如果真有塵埃，就像二空一樣不可轉移，那麼觀行人的作為就不會成功，這就是不成因。此後的內容可以理解，以及總結前文，引出後文也可以理解。
論本說：『是不共本識差別有覺受生種子』。下面解釋第三點，廣泛地簡別，顯示其相貌。這裡分為五個部分：一，闡明共同和不共同的因，共同產生一個果的意義；二，辨別粗重相的識和細輕相的識；三，闡明有感受和無感受兩種相的種子；四，辨別第七識薰染本識，也迷惑了識上的心；五，辨別具有束縛相和不具足相的種子。這段文字說，前面闡明不共同的種子自己產生一個果。現在有其他幫助結合，成為其他眾生的境界的意義。所以經文說：『如果沒有這個眾生世界產生的因緣，就不會成功。』生緣就是幫助結合，以成就那個境界的意義。器世界的生緣，世界由一個主導者和其餘人幫助結合成為生緣，可以理解。又有幫助結合他人身體，產生對我的愛憎等境。所以能夠平等地看到，作為塵埃的意義。
解釋：這段文字顯示本識是善惡兩種業相似的果。第二，由善惡兩種業薰染本識，本識中的兩種種子就是相似的果。這個果報的種子轉變為因，感應果報的產生。再做善惡業就是因。
解釋：在理和事上，心沒有功能，所以稱為粗重。不通達道理叫做粗，不能努力精進叫做重。這就是大小兩種識的迷惑。迷惑如前面解釋的。由於有大小的迷惑，所以散亂粗糙，不能通達事理，所以叫做粗。也由於這種迷惑，心沉弱不動，不能勤奮策勵，所以叫做重。解釋細輕相的識，與前面的解釋相反。為什麼只說有流善是細輕，而不說無流善呢？現在討論能夠成為生死種子的習果和果報果的意義。無流善滅盡。
【English Translation】 English version: Things manifest according to wishes and desires, and the meaning of 'no dust' in Vijnanavada (唯識, Consciousness-only school) is thus visible.
Explanation: If there truly exists an external realm, then the aspirations of the practitioner of contemplation will not be fulfilled, because there is no cause. Because there is no dust, various practitioners of contemplation will have various wishes fulfilled on the same thing, and this is the cause being fulfilled. If there truly is dust, like the two emptinesses (二空), it cannot be transferred, then the actions of the practitioner of contemplation will not succeed, and this is the cause not being fulfilled. The subsequent content can be understood, as well as summarizing the previous text and introducing the following text can also be understood.
The original text says: 'It is the uncommon seed of the differentiated fundamental consciousness (本識, Alaya-consciousness) that gives rise to feeling.' The following explains the third point, broadly distinguishing and showing its appearance. This is divided into five parts: first, clarifying the meaning of common and uncommon causes jointly producing a single effect; second, distinguishing between coarse and heavy aspect consciousness and subtle and light aspect consciousness; third, clarifying the seeds of the two aspects of having feeling and not having feeling; fourth, distinguishing that the seventh consciousness (七識, Manas-consciousness) contaminates the fundamental consciousness, and also confuses the mind on consciousness; fifth, distinguishing between seeds with binding aspects and seeds without complete aspects. This text says that the previous explanation clarified that the uncommon seed itself produces a single effect. Now there is other assistance in combining, becoming the meaning of the realm of other sentient beings. Therefore, the scripture says: 'If there is no cause and condition for the arising of this sentient world, it will not succeed.' The cause and condition for arising is to help combine, in order to accomplish the meaning of that realm. The cause and condition for the arising of the vessel world (器世界, physical world), the world is formed by one leader and the rest of the people helping to combine to become the cause and condition, which can be understood. There is also assistance in combining other people's bodies, giving rise to my love, hatred, and other realms. Therefore, it is possible to see equally, as the meaning of dust.
Explanation: This text shows that the fundamental consciousness is the similar fruit of the two kinds of karma, good and evil. Second, the fundamental consciousness is contaminated by the two kinds of karma, good and evil, and the two kinds of seeds in the fundamental consciousness are similar fruits. This seed of karmic retribution transforms into a cause, sensing the arising of karmic retribution. Doing good and evil karma again is the cause.
Explanation: In principle and in practice, the mind has no function, so it is called coarse and heavy. Not understanding the principle is called coarse, and not being able to work diligently is called heavy. This is the confusion of the two kinds of consciousness, large and small. Confusion is as explained earlier. Because there are large and small confusions, it is scattered and rough, and cannot understand principles and affairs, so it is called coarse. Also because of this confusion, the mind is weak and does not move, and cannot diligently encourage, so it is called heavy. Explaining the subtle and light aspect consciousness is the opposite of the previous explanation. Why only say that flowing good is subtle and light, but not say non-flowing good? Now we discuss the meaning of the habitual fruit and the fruit of karmic retribution that can become the seed of birth and death. Non-flowing good is extinguished.
生死種子。以無流善為細輕相識也。
論本云若無此由前業果有勝能無勝能依止差別不得成者。識有粗重細輕二分。此二分由前作業有善惡種子感果報。果報中復造善惡業。如此等義皆不得成脫解。由不善等報因感惡道等身。色形醜陋之惡說名為粗。無有力能名為重。由善業報因感人天勝報。形色微妙說名細。復有勝力能故名為輕。此就報色身明有力無力。又由惡業所得果報於此出世道理及所行事不能有用。由善業所得報于出世事理能有功力。又由惡業能得果報。果復能作習因生后煩惱惡業。由善業能得果報。果復作習因生后出世善業信等諸根。
釋論曰若本識無此二相因果義皆不得成者。謂若無本識此善惡二因果相及習報二因果相皆不成也。如前所破無依義。立此識時因果義。因果故是事得也。如前言依止差別者。即以六道報身為所依止。六道不同故言差別。
論本云複次有受不受相二種本識者。此下第二明不受因果相。本識中種子有二種功能。一感果報果。二感果報果。此因若熟果報起時用此種子則有盡義。若感相似果。此則無盡。習因無窮生果故。故說感果報果種子名有受相。感相似果種子名不受報。以不所受果報故即是習因義也。
論本云若無此識有作不作善惡二業由與果報果故受
【現代漢語翻譯】 現代漢語譯本 生死種子，以無漏善業為細微輕妙的相識之因。
《瑜伽師地論》的根本文說，如果沒有這種由前業果報所產生的殊勝能力或無殊勝能力，以及所依止的差別，就無法成就一切。識有粗重和細輕兩種區分。這兩種區分由前世所造的善惡業的種子感得果報。在果報中又造作善惡業。像這樣的道理都無法成立，也無法解脫。由不善等果報之因，感得惡道等身。形色醜陋的惡報稱為『粗』，沒有力量稱為『重』。由善業果報之因，感得人天殊勝果報。形色微妙的稱為『細』，具有殊勝力量稱為『輕』。這是就果報之色身說明有力無力。又由惡業所得的果報，對於出世的道理以及所行之事不能有所作用。由善業所得的果報，對於出世的事理能夠有所功用。又由惡業能夠得到果報，果報又能作為習因，產生後來的煩惱惡業。由善業能夠得到果報，果報又能作為習因，產生後來的出世善業，如信心等諸根。
《攝大乘論釋》說，如果本識沒有這兩種相，因果的道理都不能成立。也就是說，如果沒有本識，這善惡二因果相，以及習報二因果相都不能成立。如同前面所破斥的無所依義。建立此識時，因果的道理才能成立。因為有因果，所以事情才能成立。如前面所說的依止差別，就是以六道果報身為所依止。六道不同，所以說差別。
《瑜伽師地論》的根本文說，其次，有受果報和不受果報兩種本識。下面第二段說明不受因果相。本識中的種子有兩種功能：一是感果報果，二是感相似果。這因如果成熟，果報生起時，用此種子則有窮盡之義。如果感得相似果，這則沒有窮盡。因為習因無窮，能生果。所以說感果報果的種子名為有受相。感相似果的種子名不受報。因為不接受果報，所以就是習因的意義。
《瑜伽師地論》的根本文說，如果沒有這個識，有造作和不造作善惡二業，因為與果報果有關，所以會受果報。
【English Translation】 English version The seeds of birth and death are recognized as subtle and light aspects through undefiled virtuous karma.
The root text of the Yogācārabhūmi-śāstra states that if there were no such superior or non-superior abilities arising from past karmic results, and no differences in what is relied upon, nothing could be accomplished. Consciousness has two aspects: coarse/heavy and subtle/light. These two aspects arise from the seeds of good and bad karma created in previous lives, which lead to karmic results. Within these results, good and bad karma are again created. Such principles could not be established, nor could liberation be attained. Due to the causes of unwholesome results, one experiences bodies in evil realms, with ugly forms, which are called 'coarse,' and lacking power, which is called 'heavy.' Due to the causes of wholesome karmic results, one experiences superior results in the realms of humans and gods, with subtle forms, which are called 'subtle,' and possessing superior power, which is called 'light.' This explains the presence or absence of power in the physical body resulting from karmic retribution. Furthermore, the results obtained from evil karma are unable to be useful for the path of liberation and the practices involved. The results obtained from good karma are able to be beneficial for the principles and practices of liberation. Moreover, evil karma can lead to results that, in turn, act as habitual causes, giving rise to later afflictions and evil deeds. Good karma can lead to results that, in turn, act as habitual causes, giving rise to later wholesome deeds related to liberation, such as faith and other faculties.
The Mahāyānasaṃgraha-bhāṣya states that if the fundamental consciousness did not have these two aspects, the principles of cause and effect could not be established. That is, without the fundamental consciousness, these two aspects of cause and effect—good and bad, habitual and retributive—could not be established. This is similar to the refutation of the absence of a basis, as mentioned earlier. When this consciousness is established, the principles of cause and effect can be established. Because there is cause and effect, things can be accomplished. As mentioned earlier, the differences in what is relied upon refer to the bodies of the six realms of existence as the basis of reliance. Because the six realms are different, there are differences.
The root text of the Yogācārabhūmi-śāstra states, 'Furthermore, there are two types of fundamental consciousness: those that receive karmic results and those that do not.' The following second section explains the aspect of not receiving karmic results. The seeds in the fundamental consciousness have two functions: one is to produce results that are karmic retribution, and the other is to produce similar results. If the cause matures, and the result arises, the use of this seed has a finite meaning. If it produces a similar result, then it is endless, because the habitual cause is endless and can produce results. Therefore, the seed that produces a result of karmic retribution is called 'having a receptive aspect.' The seed that produces a similar result is called 'not receiving retribution,' because it does not receive karmic retribution, and thus it is the meaning of a habitual cause.
The root text of the Yogācārabhūmi-śāstra states that if there were no such consciousness, the creation and non-creation of good and bad deeds would be related to the results of karmic retribution, and thus one would receive retribution.
用盡義不成者。意業等若無本識持種子者。則不作應得果。作應不得果。故言與果有盡。不盡義不得成。則有作而不得。不作而得果。此義應成略。無自然得果義。無作而不得果義。故知有本識持之不失也。后出四句是別意耳。但四生造業善惡業有四句。有作而不長。有長而不作。有作而且長有。不作不長。若自作而悔不更相續即初句。若不自作但隨喜他即此句。有作業而續行之即第三句。后句不作不長。隨有善惡業不造不續故。可見。今唯言舉初二句。有能感果故有盡義前二既能感果。第三所知故是能感。第四無因也。
釋論曰同業種子由是有相續不斷因故名不受相者。同業即種類習因生后相續義故言不斷因。非苦樂受故言不受相。此明分。若成三彰者。一切法但有名言。以顛倒分別為有。習此名言為有故。以熏習本識成種子故言名言熏習。將此起理事二分別名皮肉兩惑。復分別此理事中一中有一切義別種種不同為心煩惱。即無明習氣。此明一切見聞覺知不緣實義。無始來戲論故有習因種子為不受相。
釋論曰由施與果功能滅盡不更受報故名受用者。若無不受則習果無習因便斷絕無相續義。若無有受相種子則無果報因果。有此二受相故有已用報果則盡更受未用果起則受有盡義。故不失解脫。
釋
【現代漢語翻譯】 現代漢語譯本：如果『用盡義不成者』，意思是說，如果意業等行為沒有根本識（Alaya-識，儲存所有行為種子的意識）持有種子，那麼造作的行為不應得到結果，不造作的行為反而可能得到結果。這樣就意味著行為與結果之間的關係有盡頭，『不盡義』就無法成立。這樣就會出現造作卻得不到結果，不造作反而得到結果的情況。這種說法應該被省略。不存在自然而然得到結果的道理，也不存在不造作卻得不到結果的道理。因此，我們知道有根本識持有種子而不丟失。後面提出的四句是另外的含義。但這四句是關於四生（四種生命形式）造作善惡業的四種情況：有造作而不增長，有增長而不造作，有造作而且增長，有不造作也不增長。如果自己造作了惡業，但後來後悔並不再繼續，這就是第一句。如果不自己造作，只是隨喜他人，那就是第二句。有造作惡業並且繼續下去，那就是第三句。最後一句是不造作也不增長，因為沒有造作或繼續善惡業。可見，現在只提到了前兩句，因為它們能夠感生果報，所以有『盡義』。前兩句既然能夠感生果報，第三句所知也是能夠感生的。第四句則沒有因。\ 《釋論》說，『同業種子由是有相續不斷因故名不受相者』，意思是說，相同的業（karma）的種子，由於具有相續不斷的因，所以被稱為『不受相』。『同業』指的是同類的習氣作為因，產生後續相續的意義，所以說是『不斷因』。不是指苦樂的感受，所以說是『不受相』。這是在說明『分』。如果成就『三彰』，那麼一切法都只是名言，因為顛倒分別而認為存在。習慣於這些名言，所以認為存在，通過熏習根本識而形成種子，所以說是『名言熏習』。將此引發的理事二種分別稱為『皮肉兩惑』。進一步分別此理事中一中有一切義，種種不同，稱為『心煩惱』，也就是無明習氣。這說明一切見聞覺知都沒有緣于真實的意義。從無始以來，戲論（虛妄的言論）因此具有習因種子，作為『不受相』。 《釋論》說，『由施與果功能滅盡不更受報故名受用者』，意思是說，由於施捨與果報的功能滅盡，不再接受果報，所以稱為『受用』。如果沒有『不受』，那麼習氣的果報就沒有習氣的因，就會斷絕，沒有相續的意義。如果沒有『有受相』的種子，那麼就沒有果報的因果。因為有這兩種『受相』，所以已經用過的果報就會耗盡，然後開始接受未用過的果報，這樣『受』就有盡頭的意義。因此不會失去解脫。
【English Translation】 English version: If 'the meaning of exhaustion is not established,' it means that if mental actions (意業, yi ye) and so on do not have the fundamental consciousness (Alaya-識, Alaya-shì, the storehouse consciousness that holds the seeds of all actions) holding the seeds, then actions performed should not yield results, and actions not performed might yield results. This would mean that the relationship between actions and results has an end, and the 'meaning of inexhaustibility' cannot be established. This would lead to situations where actions are performed but no results are obtained, and actions are not performed but results are obtained. This statement should be omitted. There is no principle of naturally obtaining results, nor is there a principle of not performing actions but not obtaining results. Therefore, we know that there is a fundamental consciousness holding the seeds without losing them. The four sentences mentioned later have different meanings. But these four sentences are about the four conditions of the four forms of life (四生, sì shēng) creating good and bad karma: there are actions performed that do not increase, there is increase without actions performed, there are actions performed that increase, and there are no actions performed and no increase. If one performs bad karma but later regrets it and does not continue, this is the first sentence. If one does not perform actions oneself but rejoices in the actions of others, this is the second sentence. If one performs bad karma and continues to do so, this is the third sentence. The last sentence is no actions performed and no increase, because there is no creation or continuation of good or bad karma. It can be seen that only the first two sentences are mentioned now, because they can generate karmic results, so there is the 'meaning of exhaustion.' Since the first two sentences can generate karmic results, the third sentence, which is known, can also generate them. The fourth sentence has no cause. The Shilun (釋論, shì lùn, commentary) says, 'The seeds of the same karma are called '不受相' (bù shòu xiāng, not receiving aspect) because they have a continuous and unbroken cause,' meaning that the seeds of the same karma, because they have a continuous and unbroken cause, are called 'not receiving aspect.' 'Same karma' refers to the same kind of habitual tendencies as the cause, producing the meaning of subsequent continuity, so it is called 'unbroken cause.' It does not refer to the experience of pleasure and pain, so it is called 'not receiving aspect.' This is explaining the 'division.' If the 'three manifestations' are achieved, then all dharmas are merely names and words, because of inverted discrimination they are considered to exist. Being accustomed to these names and words, they are considered to exist, and by perfuming the fundamental consciousness, seeds are formed, so it is called 'name and word perfuming.' Taking this to generate the two kinds of discrimination of principle and phenomena is called the 'two delusions of skin and flesh.' Further discriminating that within these principles and phenomena, there is everything in one, and various differences, is called 'mental afflictions,' which is ignorance and habitual tendencies. This explains that all seeing, hearing, perceiving, and knowing do not rely on real meaning. From beginningless time, delusory talk therefore has habitual cause seeds, as 'not receiving aspect.' The Shilun says, 'It is called '受用者' (shòu yòng zhě, receiver) because the function of giving and karmic results is exhausted and no longer receives retribution,' meaning that because the function of giving and karmic results is exhausted and no longer receives retribution, it is called 'receiver.' If there is no 'not receiving,' then the karmic results of habitual tendencies would have no cause of habitual tendencies, it would be cut off, and there would be no meaning of continuity. If there are no seeds of 'receiving aspect,' then there would be no cause and effect of karmic results. Because there are these two 'receiving aspects,' the karmic results that have already been used will be exhausted, and then the unused karmic results will begin to be received, so the 'receiving' has the meaning of exhaustion. Therefore, liberation will not be lost.
論曰以失解脫義故者。以有本識種子有不盡故有轉盡故有解脫故。后明不受相種子即是習因釋論語可解。
釋論曰若無煩惱業則無有及差別者。有即三有。差別即六道。煩惱感有業牽六道差別之異也。
釋論曰譬如幻事為象馬等亂心因如此譬相本識是虛妄分別種子故為一切顛倒亂心因者。第四段諸譬后自釋。本識中種子是一切生死顛倒亂心因緣。種子生一切生死亂心。如幻象馬為亂心緣生亂心。今略出四譬。同譬陀那中四惑生六識上心倒惑。幻事能生取執者。實是小豆而法今作兵馬。彼即執為實兵馬故是取執。令譬明生死中實唯有識如小豆。由無明倒心見無我及塵解謂實有六塵。如因幻法令見象馬。故成取執也。次鹿渴能生眾生貪愛者。如鹿渴陽時熱炎為水。於水起愛付趣持走持不復見虛生貪愛。令譬明生死中實無有愛而執有愛于中起愛。如炎中實無水而謂有水于中起貪也。夢相能生眾生亂心者。夢中見五塵云是等一切事生種種亂心。以覺道理尋之實無所有續生妄見。令譬明生死如眠夢中所見五塵云欲一切得生。真如智覺時無所復見。始驗但有亂心實無有境。翳阇能障眾生明瞭見境。由陀那不能達理 執梨耶為我執等污染六識障不達理。迷諦寶等一切道理也。余悉如釋論易見 次明具不具縛義。釋可見處
【現代漢語翻譯】 現代漢語譯本：論中說，因為喪失了解脫的意義。因為有根本識的種子，有未窮盡的緣故；有轉變為窮盡的緣故；有解脫的緣故。後面說明不受表相的種子，就是習氣的因，根據解釋論的語言就可以理解。 釋論中說，如果沒有煩惱和業，那麼就不會有『有』和差別。『有』就是三有（欲有、色有、無色有）。差別就是六道。煩惱感生三有，業牽引六道差別的不同。 釋論中說，譬如幻術變出的象馬等，是擾亂心識的原因，如此比喻表相根本識是虛妄分別的種子，所以是一切顛倒錯亂心識的原因。第四段的各種比喻後面會自己解釋。根本識中的種子是一切生死顛倒錯亂心識的因緣。種子產生一切生死錯亂的心識。如同幻術變出的象馬，作為擾亂心識的緣，產生錯亂的心識。現在簡略地列出四個比喻，共同比喻阿陀那識（Ādāna-vijñāna，執持識）中的四種惑，在六識上產生心識顛倒的迷惑。幻術能夠產生取著和執著，實際上是小豆，而幻化成兵馬，人們就執著認為是真實的兵馬，所以是取著和執著。用這個比喻來說明生死中，實際上只有識，如同小豆。由於無明的顛倒心，見到無我和塵境，認為真實存在六塵。如同因為幻術，讓人見到象馬，所以形成取著和執著。其次，鹿的渴求能夠產生眾生的貪愛，如同鹿在陽光下，將熱氣當成水，對水產生愛戀，前去追逐，卻始終無法見到，白白產生貪愛。用這個比喻來說明生死中，實際上沒有愛，卻執著有愛，在其中產生愛。如同熱氣中實際上沒有水，卻認為有水，在其中產生貪戀。夢境的表相能夠產生眾生的錯亂心識，夢中見到五塵等一切事物，產生種種錯亂的心識。用清醒時的道理來探尋，實際上什麼都沒有，卻持續產生虛妄的見解。用這個比喻來說明生死如同睡眠中的夢境，所見到的五塵等，想要全部得到。當真如（Tathātā，如所有性）智慧覺醒時，什麼都無法再見到。這才驗證到只有錯亂的心識，實際上沒有真實的境界。翳眼（Timira，眼翳）能夠遮蔽眾生明瞭地見到境界，由於阿陀那識（Ādāna-vijñāna，執持識）不能通達真理，執著阿賴耶識（Ālaya-vijñāna，藏識）為我，執著等污染六識，遮蔽不能通達真理，迷惑真諦寶等一切道理。其餘的都如同解釋論一樣容易理解。接下來闡明具足不具足束縛的意義。解釋可以在原文中找到。
【English Translation】 English version: The treatise says, 'Because of losing the meaning of liberation.' Because there are seeds of the fundamental consciousness, there is non-exhaustion; there is transformation to exhaustion; there is liberation. Later, it explains that the seeds of non-apprehension of characteristics are the cause of habit, which can be understood according to the explanation of the treatise. The commentary says, 'If there are no afflictions and karma, then there will be no 'existence' and difference.' 'Existence' refers to the three realms of existence (desire realm, form realm, formless realm). 'Difference' refers to the six paths of existence. Afflictions cause the three realms of existence, and karma leads to the differences in the six paths. The commentary says, 'For example, illusions that create elephants, horses, etc., are the cause of disturbing the mind. Similarly, the fundamental consciousness of characteristics is the seed of false discrimination, and therefore the cause of all inverted and confused minds.' The various metaphors in the fourth section will explain themselves later. The seeds in the fundamental consciousness are the cause of all birth, death, inverted, and confused minds. Seeds generate all birth, death, and confused minds. Like illusory elephants and horses, they serve as the cause of disturbing the mind, generating confused minds. Now, briefly list four metaphors, which commonly illustrate the four delusions in Ādāna-vijñāna (grasping consciousness) that generate mental inversions and delusions on the six consciousnesses. Illusions can generate grasping and attachment. In reality, it is a small bean, but it transforms into soldiers and horses, and people become attached, believing them to be real soldiers and horses, hence grasping and attachment. This metaphor illustrates that in birth and death, there is only consciousness, like the small bean. Due to the inverted mind of ignorance, seeing no-self and dust, one believes that the six dusts truly exist. Just as illusions cause one to see elephants and horses, thus forming grasping and attachment. Secondly, the thirst of a deer can generate the love of sentient beings. Like a deer in the sun, mistaking the heat for water, it develops love for the water, chases after it, but never finds it, vainly generating love. This metaphor illustrates that in birth and death, there is actually no love, but one clings to the idea of love, generating love within it. Just as there is actually no water in the heat, but one believes there is water, generating greed within it. The appearance of dreams can generate the confused minds of sentient beings. In dreams, seeing the five dusts and all things, one generates various confused minds. When examined with the reasoning of awakening, there is actually nothing, yet false views continue to arise. This metaphor illustrates that birth and death are like dreams in sleep, where one sees the five dusts and desires to obtain everything. When the wisdom of Tathātā (suchness) awakens, nothing can be seen again. Only then is it verified that there is only a confused mind, and there is actually no real realm. Timira (eye disease) can obscure sentient beings from clearly seeing the realm. Because Ādāna-vijñāna (grasping consciousness) cannot penetrate the truth, clinging to Ālaya-vijñāna (storehouse consciousness) as self, clinging to defilements such as self, obscuring the six consciousnesses from penetrating the truth, confusing the true treasure and all principles. The rest is as easily understood as the commentary. Next, it clarifies the meaning of possessing or not possessing bondage. The explanation can be found in the original text.
。不解不可見受略示之。第五段若作解脫智二障論之。如來雙滅二障。獨覺聲聞並滅解脫一障。若作三障論之。二種解釋前際通三乘明義。以無明有心障。見惑為肉。修惑為皮。依此則二乘斷肉皮二障未斷心障耳。若大乘后際明義。則八地斷心。初地已上斷肉。地前斷皮。依此義則聲聞斷皮未都盡竟。恒沙無明亦屬皮障。二乘唯與十行第五心斷惑齊諸大行能伏斷。第六心以上恒沙無明。此中十五心所伏斷恒沙無明習氣猶未能斷惑體。至道種終心滿方伏滅皮盡耳 后明本識應身義如前解。后復應廣解之。后結無本識諸事不成所見章。第四段明本識無記性。故愛三性熏習可見不煩惱後重釋也。果報正是自性無記心地。作善惡不成屬無覆無記。
攝大乘疏卷第五 大正藏第 85 冊 No. 2805 攝大乘講疏卷第五．第七
攝大乘論疏卷第七
事善知識即是生行解力。□□□□□云已入決定信樂□□□□正思惟力亦名加行力。由無量宿世所習因力故。得承事諸佛為修道□□緣。由值佛聞法生正思惟起決定信樂。得此所信之法精進勤修即是加行。信樂位乃通。今所正成處在十回所信樂。即三種佛性義如前釋。
釋論曰非惡知識等所轉壞者。二乘是惡知識。所不壞菩薩信樂心。已成心不可轉
【現代漢語翻譯】 不理解就無法看見，只能略微解釋一下。第五段如果按照解脫智和二障（煩惱障和所知障）來討論，如來（Tathagata，佛的稱號）能夠同時斷滅二障，而獨覺（Pratyekabuddha）和聲聞（Sravaka）只能斷滅解脫一障。如果按照三障（煩惱障、業障、報障）來討論，兩種解釋都以前際（過去）貫通三乘（聲聞乘、緣覺乘、菩薩乘）來闡明意義。因為無明（ignorance）是心障，見惑（wrong views）是肉障，修惑（habitual defilements）是皮障。按照這種說法，二乘（聲聞乘和緣覺乘）斷除了肉障和皮障，但沒有斷除心障。如果按照大乘（Mahayana）后際（未來）來闡明意義，那麼八地菩薩斷除心障，初地菩薩以上斷除肉障，初地菩薩之前斷除皮障。按照這種意義，聲聞乘斷除皮障還沒有完全斷盡，恒河沙數般的無明也屬於皮障。二乘僅僅與十行位第五心的斷惑程度相當，諸大行能夠降伏和斷除。第六心以上有恒河沙數般的無明，這其中十五心所降伏和斷除的恒河沙數般的無明習氣，仍然不能斷除惑體。直到道種智的終點，心圓滿時，才能降伏和滅盡皮障。後面闡明本識（alaya-vijñana，阿賴耶識）應身（manifestation body）的意義，如同前面的解釋。後面還應該廣泛地解釋它。最後總結說，如果沒有本識，諸事都不能成就，這就是所見章。第四段闡明本識的無記性（neutral nature），所以愛的三性（善、惡、無記）熏習是可以看見的，沒有煩惱，後面會重新解釋。果報正是自性無記的心地，作善作惡不成，屬於無覆無記（morally neutral with no obstruction）。 《攝大乘疏》卷第五 大正藏第 85 冊 No. 2805 《攝大乘講疏》卷第五．第七 《攝大乘論疏》卷第七 親近善知識就是產生修行、理解和力量。□□□□□說已經進入決定性的信仰和喜樂□□□□正思惟的力量也叫做加行力。由於無量宿世所習的因力，才能承事諸佛，作為修道的增上緣。由於遇到佛，聽聞佛法，產生正思惟，生起決定性的信仰和喜樂，得到所信仰的佛法，精進勤修，這就是加行。信仰和喜樂的階段是共通的。現在所真正成就之處在於十回向位所產生的信仰和喜樂，也就是三種佛性（自性住佛性、引出佛性、至得果佛性）的意義，如同前面的解釋。 釋論說：『不會被惡知識等所轉變和破壞』。二乘是惡知識，不會破壞菩薩的信仰和喜樂之心。已經成就的心是不可轉變的。
【English Translation】 Modern Chinese translation: If one does not understand, one cannot see, and can only explain it slightly. If the fifth section discusses liberation wisdom and the two obscurations (klesha-avarana and jneya-avarana), the Tathagata (title of the Buddha) can simultaneously extinguish both obscurations, while the Pratyekabuddha (Solitary Buddha) and Sravaka (Hearer) can only extinguish one obscuration of liberation. If discussing the three obscurations (klesha-avarana, karma-avarana, and vipaka-avarana), both explanations use the past (former existence) to connect the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) to clarify the meaning. Because ignorance (avidya) is the mind obscuration, wrong views (drsti) are the flesh obscuration, and habitual defilements (bhavanga) are the skin obscuration. According to this explanation, the Two Vehicles (Sravakayana and Pratyekabuddhayana) have eliminated the flesh and skin obscurations, but have not eliminated the mind obscuration. If clarifying the meaning according to the future (later existence) of the Mahayana (Great Vehicle), then the eighth-ground Bodhisattva eliminates the mind obscuration, Bodhisattvas above the first ground eliminate the flesh obscuration, and those before the first ground eliminate the skin obscuration. According to this meaning, the Sravaka Vehicle has not completely eliminated the skin obscuration, and the countless ignorance like the sands of the Ganges also belongs to the skin obscuration. The Two Vehicles are only equivalent to the fifth mind of the Ten Practices in terms of eliminating defilements, and the great practices can subdue and eliminate them. Above the sixth mind, there are countless ignorance like the sands of the Ganges. Among these, the habitual tendencies of the countless ignorance like the sands of the Ganges that are subdued and eliminated by the fifteen mental factors still cannot eliminate the essence of defilements. Only at the end of the wisdom of the path, when the mind is complete, can the skin obscuration be subdued and extinguished. The meaning of the manifestation body (nirmana-kaya) of the alaya-vijñana (storehouse consciousness) is explained later, as in the previous explanation. It should be explained extensively later. Finally, it is concluded that without the alaya-vijñana, nothing can be accomplished, which is the chapter on what is seen. The fourth section clarifies the neutral nature (avyakrta) of the alaya-vijñana, so the three natures of love (good, evil, and neutral) being influenced can be seen, and there is no affliction. It will be re-explained later. The result of karma is precisely the neutral nature of the mind-ground. Doing good or evil does not succeed, belonging to morally neutral with no obstruction (anivrta-avyakrta). Shastra on the Summary of the Great Vehicle, Volume 5 Taisho Tripitaka, Volume 85, No. 2805, Lectures and Commentaries on the Summary of the Great Vehicle, Volume 5.7 Commentary on the Shastra on the Summary of the Great Vehicle, Volume 7 Associating with good teachers is to generate practice, understanding, and strength. □□□□□ says that one has already entered decisive faith and joy □□□□ the power of right thinking is also called the power of application. Due to the power of the causes cultivated in countless past lives, one can serve all Buddhas as a supporting condition for cultivating the path. Because one encounters the Buddha, hears the Dharma, generates right thinking, and gives rise to decisive faith and joy, one obtains the Dharma that one believes in, and diligently cultivates it, which is application. The stage of faith and joy is common. What is truly accomplished now is the faith and joy generated in the Ten Transferences, which is the meaning of the three Buddha-natures (inherent Buddha-nature, elicited Buddha-nature, and attained Buddha-nature), as explained earlier. The commentary says: 'Those who are not transformed and destroyed by evil teachers, etc.' The Two Vehicles are evil teachers, and they will not destroy the Bodhisattva's heart of faith and joy. The heart that has been accomplished cannot be transformed.
動等。即天魔外道種種方便不能令大乘心轉。
論本云由善成熟修習增長善根是故善得福德智慧二種資糧者。此第四依止力。由修加行力故得成熟福慧資糧圓足得入初地。即是初地依止亦攝持。由資糧能持成初地。若登初地即是唯識觀成故得入。言善成熟修習增長善根者。善修五義。一無分別能行所行及所為行。二無著修。謂不著因報因報恩寺。三不觀修。謂不觀有因果及能行所行乃至因果等之相也。四者無可機嫌修。謂攝理又自無微細過失。又能可他心稱機得益也。五迴向修。悉用眾行施眾生。復為四生迴向無上菩提窮實際回施眾生果。具此義故名善修也。成熟修有四義。一長時修。二無間修。三恭敬修。四無餘修。研令增進名修習也。
論本云是故善得福德慧智二種資糧者。若約六度論之。施戒忍定為福德。般若為智慧。精進通二種。隨所策功德則屬功德門。策慧則屬慧攝也。
論本云諸菩薩修於何處入唯識觀者。下第三明入界章。正明觀智之境。后釋可見。此問有二意。一問境。二問位答中此章即答境問。第四章方答示位也。
釋論曰此法名唯識觀持亦名境界者。唯識觀能持此境令現前。此境又正能持成唯識觀也。唯識觀所境界不出此四句。若不識此四句亦不能得入唯識觀理故。唯識
【現代漢語翻譯】 現代漢語譯本：動搖等。也就是說，天魔外道用盡各種方法也不能使大乘菩薩的心動搖。
論本中說：『由於善的成熟，修習增長善根，因此能夠獲得福德和智慧兩種資糧。』這是第四種依止力。由於修習加行力的緣故，能夠使福慧資糧圓滿充足，從而得以進入初地（Bhumis，菩薩修行階位的第一層）。也就是初地的依止，也包含著攝持。因為資糧能夠支援成就初地。如果登上初地，就是唯識觀成就的緣故得以進入。所說的『善成熟修習增長善根』，善修有五種含義：一、無分別地能夠行、所行以及所為行；二、無著地修，就是不執著于因報、因報恩寺；三、不觀地修，就是不觀有因果以及能行、所行乃至因果等的相狀；四、無可機嫌地修，就是攝理又自身沒有微細的過失，又能夠使他人心稱合機宜而得到利益；五、迴向地修，全部用眾行施予眾生，又為四生迴向無上菩提，窮盡實際地回施眾生果報。具備這些含義，所以稱為善修。成熟修有四種含義：一、長時間地修；二、無間斷地修；三、恭敬地修；四、無餘地修。研究使之增進，稱為修習。
論本中說：『因此能夠獲得福德和智慧兩種資糧。』如果按照六度（Paramitas，菩薩的六種修行）來論述，佈施（Dana）、持戒（Sila）、忍辱（Ksanti）、禪定（Dhyana）為福德，般若（Prajna）為智慧，精進（Virya）貫通兩種。隨著所策發的功德則屬於功德門，策發智慧則屬於智慧所攝。
論本中說：『諸位菩薩在什麼地方修習而進入唯識觀呢？』下面第三章闡明入界，正式闡明觀智的境界，後面的解釋可以見到。這個提問有兩個意思：一問境界，二問位次。回答中這一章就回答境界的提問，第四章才回答位次的闡釋。
釋論說：『此法名為唯識觀持，也名為境界。』唯識觀能夠執持這個境界使之現前，這個境界又真正能夠執持成就唯識觀。唯識觀所觀的境界不出這四句，如果不認識這四句，也不能夠得以進入唯識觀的道理。
【English Translation】 English version: wavering, etc. That is to say, all kinds of methods used by heavenly demons and external paths cannot make the mind of the Mahayana (Great Vehicle) Bodhisattva waver.
The treatise states: 'Because of the maturation of goodness, the practice and increase of good roots, one is able to obtain the two resources of merit and wisdom.' This is the fourth reliance power. Because of the power of practicing application, one is able to make the resources of merit and wisdom complete and sufficient, thereby gaining entry into the first Bhumi (stage of Bodhisattva practice). That is, the reliance of the first Bhumi also includes upholding. Because the resources are able to support the achievement of the first Bhumi. If one ascends to the first Bhumi, it is because the Vijnaptimatrata (Consciousness-only) view is achieved that one is able to enter. The so-called 'maturation of goodness, practice and increase of good roots,' good practice has five meanings: First, without discrimination, one is able to practice the act, the object of the act, and the act to be done; second, practice without attachment, that is, without attachment to cause and effect, the Temple of Gratitude for Cause and Effect; third, practice without observation, that is, without observing the characteristics of cause and effect, the actor, the object of the act, and even cause and effect; fourth, practice without any possibility of criticism, that is, encompassing the principle and also being free from subtle faults, and also being able to make others' minds accord with the occasion and obtain benefit; fifth, practice of dedication, using all actions to give to sentient beings, and also dedicating to the four types of birth for unsurpassed Bodhi (Enlightenment), exhaustively dedicating the fruit of sentient beings to reality. Possessing these meanings, it is called good practice. Mature practice has four meanings: First, practice for a long time; second, practice without interruption; third, practice with reverence; fourth, practice without remainder. Studying to make it progress is called practice.
The treatise states: 'Therefore, one is able to obtain the two resources of merit and wisdom.' If discussed according to the Six Paramitas (perfections), Dana (generosity), Sila (discipline), Ksanti (patience), and Dhyana (meditation) are merit, Prajna (wisdom) is wisdom, and Virya (effort) pervades both. The merit that is inspired belongs to the door of merit, and the wisdom that is inspired belongs to the category of wisdom.
The treatise states: 'Where do the Bodhisattvas practice to enter the Vijnaptimatrata view?' The third chapter below clarifies the entry into the realm, formally clarifying the realm of the wisdom of observation, and the subsequent explanation can be seen. This question has two meanings: first, asking about the realm; second, asking about the position. In the answer, this chapter answers the question about the realm, and the fourth chapter answers the explanation of the position.
The commentary states: 'This Dharma is called Vijnaptimatrata observation and upholding, and it is also called the realm.' The Vijnaptimatrata observation is able to uphold this realm and make it appear before one, and this realm is truly able to uphold and achieve the Vijnaptimatrata observation. The realm observed by the Vijnaptimatrata observation does not go beyond these four sentences. If one does not recognize these four sentences, one will not be able to enter the principle of the Vijnaptimatrata observation.
觀所攝法所緣境界並不出此四句。法者一有見。二有相。即似法義顯相。三意言分別。四大乘法相所生。前相見悉是意識。分別所作離此無別法為二也。
釋論曰大乘法相為因故得生者。明此意言分別是正思惟。正思惟中有見有相皆由先稟大乘法聞熏習生故言大乘法相為因得生。
釋論曰此中顯境界時謂意言分別者。離覺觀分別無分境界故。以意言分別為境界體。
釋論曰顯現境界相謂有見有相者。意言分別有何相類。此分別不出相見二法為境界相。后句尋因不異前。
釋論曰此意言分別有四位者。此下第四入位章即答前第三章位處。問明唯識觀有四位並以意言分別為體。作諸法理事等解了一切是識分別。謂有見相等實唯一識耳。然四位雖同入唯識觀。實有淺深大異。就此章為四段。初標位。二釋示位相。三明位處境界相。四結示其體相。
論本云願行地入位隨聞信樂故者。論本先列四位名。后以四義釋之。釋論具舉前後文悉謂字隔之後方合釋也。四位例爾。文言隨聞信樂故。謂于所聞唯識理生信樂者觀智未好成。故地前表是信樂位也。
論本云見道謂如理通達故者。于信樂位唯識觀未成。即入初證菩提見住心與理成一。即是無分別智。亦即是真般若。此智未成俗觀。最後見境
【現代漢語翻譯】 現代漢語譯本： 觀所攝的法所緣的境界，不超出這四句。法，一是『有見』（能被看見的），二是『有相』（具有形狀的），即是類似於法的意義顯現的相。三是『意言分別』（通過意識進行的分別），四大乘法相所生。前面的『相』和『見』都是意識，分別所作，離開這些沒有別的法，這是第二點。 釋論說，大乘法相為因才能生起，說明這『意言分別』是正思惟。正思惟中，有見有相，都是由於先前稟受大乘佛法的聞熏習而生，所以說大乘法相為因才能生起。 釋論說，這裡顯示境界時，說『意言分別』，是因為離開覺和觀，就沒有分別境界。所以以意言分別作為境界的本體。 釋論說，顯現境界相，說『有見有相』，意言分別有什麼相類呢？這種分別不超出相和見這兩種法，作為境界相。後面的尋因與前面沒有不同。 釋論說，這意言分別有四位，下面第四入位章，就是回答前面第三章的位處。問明唯識觀有四位，並且以意言分別作為本體，對諸法理事等進行了解，明白一切都是識的分別，所謂有見相等，實際上唯一是識。然而四位雖然都進入唯識觀，實際上有淺深很大的不同。就這一章分為四段。一是標位，二是解釋示位相，三是說明位處境界相，四是總結說明其體相。 論本說，願行地入位，是隨聞信樂的緣故。論本先列出四位的名稱，然後用四種意義來解釋它。釋論詳細地列舉了前後的文句，都說在『字隔』之後才結合解釋。四位都是這樣。文句說，隨聞信樂的緣故，是說對於所聽聞的唯識道理產生信樂，觀智還沒有很好地成就，所以在地前表示是信樂位。 論本說，見道，是如理通達的緣故。在信樂位，唯識觀還沒有成就，就進入初證菩提，見住心與理成為一體，這就是無分別智，也就是真般若。這種智慧還沒有成就俗觀，最後見到境界。
【English Translation】 English version: The object realm of the Dharma (law) that is observed and included does not go beyond these four phrases. Dharma (法): first, 『having seeing』 (有見, able to be seen); second, 『having characteristics』 (有相, having shapes), which are the appearances manifesting meanings similar to Dharma. Third, 『ideational discrimination』 (意言分別, discrimination through consciousness), born from the four Mahayana Dharma characteristics (四大乘法相). The preceding 『characteristics』 and 『seeing』 are all consciousness, made by discrimination; apart from these, there is no other Dharma, this is the second point. The commentary (釋論) says that the Mahayana Dharma characteristics are the cause for arising, clarifying that this 『ideational discrimination』 is right thinking (正思惟). In right thinking, having seeing and having characteristics are all born from previously receiving the hearing and cultivation of Mahayana Buddhism, hence it is said that the Mahayana Dharma characteristics are the cause for arising. The commentary says that when manifesting the realm here, it says 『ideational discrimination』 because apart from perception and observation, there is no discriminating realm. Therefore, ideational discrimination is taken as the substance of the realm. The commentary says that manifesting the appearance of the realm, it says 『having seeing and having characteristics』; what similarities does ideational discrimination have? This discrimination does not go beyond the two Dharmas of seeing and characteristics, as the appearance of the realm. The subsequent seeking of cause is no different from the preceding. The commentary says that this ideational discrimination has four stages; the fourth chapter below, the chapter on entering the stages, answers the position of the stages in the third chapter above. It asks and clarifies that the Consciousness-Only (唯識) contemplation has four stages, and takes ideational discrimination as its substance, understanding the principles of all Dharmas, etc., and understanding that everything is discrimination of consciousness, the so-called having seeing, etc., is actually only consciousness. However, although the four stages all enter the Consciousness-Only contemplation, there are actually great differences in depth. This chapter is divided into four sections. First, marking the stages; second, explaining and showing the characteristics of the stages; third, clarifying the appearance of the realm of the position of the stages; fourth, concluding and explaining its substance and characteristics. The treatise (論本) says that the stage of aspiration and practice (願行地入位) is due to following hearing and joyful faith. The treatise first lists the names of the four stages, and then explains it with four meanings. The commentary lists the preceding and subsequent sentences in detail, saying that they are combined and explained after the 『character separation』. The four stages are like this. The sentence says that due to following hearing and joyful faith, it means that joyful faith arises towards the Consciousness-Only principle that is heard, the wisdom of contemplation has not yet been well accomplished, so before the ground (地前) it indicates the stage of joyful faith. The treatise says that the path of seeing (見道) is due to thorough understanding in accordance with principle. In the stage of joyful faith, the Consciousness-Only contemplation has not yet been accomplished, then entering the initial realization of Bodhi, seeing the abiding mind becoming one with principle, this is non-discriminating wisdom (無分別智), which is also true Prajna (真般若). This wisdom has not yet accomplished conventional contemplation, finally seeing the realm.
無相始是唯識觀成。即是生緣盡故是無相。相盡故識無生。緣即是無生。以此二名真實。真實本對相生既無復相生對。故成無性。性即真般若。依藉本願仍起。后得般若方見俗中唯識義分明。故名通達也。
釋論曰此意言分別如顯現相通達實不如是有但唯識者。此明見分別性空。意言分別所顯現相即是分別性。此實非有唯識量耳。即無相性也。
釋論曰此識非法非義非能取所取者。此明觀依他性本緣境生識名識。為能取所取之境既無相故識非能取性。既是見非塵又非所取也。既非能所取識即無生。無復他我彼此故非法非義離如。既無法即是如故即入三無性理。爾時不見識唯是一如。是前後方便中正見唯識義耳。
釋論曰如此觀察能對治一切三障者。修位有二種。一大分。以初地為見位。二地以上為修位。八地以上為究竟位以功用究竟故。二細分位。位中皆有三位。入住滿亦入住究竟亦言入住出。此三位亦為見修究竟也。約修道有進趣義有增明義。所以能治一切障。言一切三障者。謂皮肉心三也。煩惱業報亦三也。解脫定智亦三也。有如此故言一切三障也。亦得上中下品數為三也。
釋論曰此修道與見道不異由智由境故者。見修二道雖淺深不同。同得無分別智同得觀三無性理。故言此義不異。
【現代漢語翻譯】 現代漢語譯本：無相才是唯識觀成就的標誌。這意味著生起之緣已經斷絕，所以才是無相。當『相』（lakshana）消失時，『識』（vijnana）便不再生起。『緣』（pratyaya）即是無生。這兩個名稱是真實的。真實本性與『相生』（相依而生）相對，既然沒有了相生，就成就了無性。『性』（svabhava）即是真般若（prajna，智慧）。依靠本願仍然會生起后得般若，才能清楚地看到世俗中的唯識意義，所以稱為通達。
釋論說：這段話的意思是說，分別就像顯現的『相』（lakshana）一樣，通達實相併非如此，而只是唯識。這說明了見分別性空。意思是說，分別所顯現的『相』（lakshana）就是分別性，這實際上並不存在，只是唯識的量度而已，也就是無相性。
釋論說：這個『識』（vijnana）既非法也非義，既非能取也非所取。這說明了觀察依他性，本緣境生識，名為『識』（vijnana）。因為作為能取和所取的境界已經沒有了『相』（lakshana），所以『識』（vijnana）不是能取的性質。既然是見而非塵，又不是所取。既然不是能取和所取，『識』（vijnana）就沒有生起。沒有了他我彼此的對立，所以既非法也非義，遠離了如如。既然沒有法，那就是如如，所以就進入了三無性理。這時不見『識』（vijnana），唯一是如如。這是前後方便中正確的見唯識的意義。
釋論說：如此觀察能夠對治一切三障。修位有兩種：一大分，以初地為見位，二地以上為修位，八地以上為究竟位，因為功用究竟。二細分位，位中都有三位，入住滿，也說入住究竟，也說入住出。這三位也是見修究竟。就修道而言，有進趣的意義，有增明的意義，所以能夠對治一切障。說一切三障，指的是皮肉心三者。煩惱業報也是三者。解脫定智也是三者。因為有這些，所以說一切三障。也可以用上中下品來計數為三。
釋論說：這個修道與見道沒有差異，因為智慧和境界相同。見道和修道雖然有深淺不同，但都同樣得到無分別智，同樣觀察三無性理，所以說這個意義沒有差異。
【English Translation】 English version: The absence of characteristics (Nirakara) is the accomplishment of the Vijnanavada (Consciousness-only) view. This means that the conditions for arising have ceased, hence it is without characteristics (Nirakara). When characteristics (lakshana) disappear, consciousness (vijnana) no longer arises. Condition (pratyaya) is non-arising. These two names are real. Reality is opposed to dependent arising (相生, xiāngshēng), since there is no more dependent arising, it becomes without inherent existence (nihsvabhava). Inherent existence (svabhava) is true prajna (wisdom). Relying on the original vow, subsequent prajna still arises, and only then can the meaning of Vijnanavada in the mundane world be clearly seen, hence it is called thorough understanding.
The commentary says: This means that discrimination is like the manifested characteristics (lakshana), thorough understanding of reality is not like that, but only Vijnana. This clarifies the emptiness of the nature of discrimination. It means that the characteristics (lakshana) manifested by discrimination are the nature of discrimination. This is actually non-existent, only a measure of Vijnana, which is the nature of no-characteristics (Nirakara).
The commentary says: This consciousness (vijnana) is neither Dharma nor meaning, neither grasper nor grasped. This clarifies that observing dependent nature, consciousness arises from conditions and environment, and is called consciousness (vijnana). Because the realm of grasper and grasped has no characteristics (lakshana), consciousness (vijnana) is not of the nature of grasper. Since it is seeing and not dust, it is also not grasped. Since it is neither grasper nor grasped, consciousness (vijnana) does not arise. There is no opposition of self and other, so it is neither Dharma nor meaning, and is apart from Suchness (tathata). Since there is no Dharma, it is Suchness, so it enters the principle of the three non-natures (trisvabhava). At this time, consciousness (vijnana) is not seen, only Suchness. This is the correct meaning of seeing Vijnana in the preliminary and subsequent means.
The commentary says: Such observation can counteract all three obstacles. There are two types of stages of cultivation: 1. Broadly, the first Bhumi (stage) is the stage of seeing, the second Bhumi and above are the stages of cultivation, and the eighth Bhumi and above are the stages of ultimate attainment, because the function is ultimately complete. 2. Subtly, there are three stages in each stage: entering, abiding, and fulfilling; also entering, abiding, and ultimate; also entering, abiding, and exiting. These three stages are also seeing, cultivating, and ultimate. In terms of the path of cultivation, there is the meaning of progress and the meaning of increasing clarity, so it can counteract all obstacles. The three obstacles refer to the three: skin, flesh, and heart. Afflictions, karma, and retribution are also three. Liberation, samadhi, and wisdom are also three. Because of these, it is said to be all three obstacles. It can also be counted as three in terms of superior, middle, and inferior grades.
The commentary says: This path of cultivation is not different from the path of seeing, because of wisdom and the realm. Although the paths of seeing and cultivation are different in depth, they both attain non-discriminating wisdom and both observe the principle of the three non-natures, so it is said that this meaning is not different.
釋論略示五義異相。初可見。第二云除三乘通障名見道但除菩薩障名修道者。二乘人但斷見修惑是果障未斷因。即用無明初品為因也。即為凡夫性者。為凡夫惑之本效能生見修惑故。即是見修惑本。今斷初地障即是斷三乘根本之因。故言三乘通障。三乘所斷者。十行五心中已斷修惑盡。六心以上但伏斷無知。無知即見修道惑本也。地上斷法我障。亦有義中說二乘斷惑。以七地來猶見二諦二相義強故言二乘。非三界斷四惑住二乘也。釋第三云觀未圓滿無退出義名見道觀未圓滿有退出義名修道者。見道與真相應永成一義。所以明無退出。修道恒從方便入理恒更出俗作唯識斷惑進行故言退出。見理與事真俗恒並。今互舉一邊取。解第四云觀通境名見道者。即真如為通境。修道是緣真俗兩義故是通別。見道但取見理義也。解第五云事成名修道。以至功用究竟地能得無功用位故名事成。
論本云究竟道中謂出離障垢最清凈故者。八地無功用位為究竟。釋論二種位如前釋之。
釋論曰此位最清凈智慧生處故者。無功用智任運不作意自無相即是清凈智慧。及地地滿亦是清凈智慧也。
釋論曰最微細障滅盡無餘故者。約□此大小分位並當分惑盡處無餘。
若人入此四位緣何境界下。第三示境。此後除真如無分
【現代漢語翻譯】 現代漢語譯本： 釋論略微展示了五種不同的含義。第一種是『可見』。第二種說，去除三乘（聲聞乘、緣覺乘、菩薩乘）共通的障礙稱為見道，但去除菩薩的障礙稱為修道。二乘之人只是斷除了見惑和修惑，這是果報的障礙，還沒有斷除根本之因。這個『因』就是用無明最初的品位作為根本之因。這就是凡夫的本性，因為凡夫的迷惑的根本能夠產生見惑和修惑。這就是見惑和修惑的根本。現在斷除初地的障礙，就是斷除了三乘的根本之因，所以說是三乘共通的障礙。三乘所要斷除的，在十行位的五心中已經斷除了所有的修惑。六心以上只是降伏和斷除無知。無知就是見道和修道之惑的根本。地上菩薩斷除法我執的障礙。也有義理中說二乘斷惑，因為到了七地仍然能見到二諦（真諦和俗諦）的二相，這種義理很強，所以說是二乘。並非說在三界內斷除四種迷惑而安住於二乘。解釋第三種含義說，觀行沒有圓滿就沒有退出的含義，這稱為見道；觀行沒有圓滿但有退出的含義，這稱為修道。見道與真理相應，永遠成為一體，所以說明沒有退出。修道總是從方便之門進入真理，總是要出離世俗，以唯識的觀點來斷除迷惑，不斷進行，所以說有退出。見理與事，真諦與俗諦，總是並存的。現在互相舉出一邊來解釋。 解釋第四種含義說，觀行通達一切境界稱為見道，這裡的『通境』就是真如（Tathata）。修道是緣于真諦和俗諦兩種含義，所以是通別。見道只是選取見理的含義。解釋第五種含義說，事情成就稱為修道。因為到了功用究竟的地步，能夠得到無功用的地位，所以稱為事情成就。 論本說，在究竟道中，是指脫離了障礙和污垢，最為清凈的緣故。八地的無功用位是究竟位。釋論中的兩種位，如前面所解釋的。 釋論說，這個位置是最清凈的智慧產生的地方。無功用智任運自然，不作意，自然而然地沒有相，這就是清凈的智慧。以及各個地位的圓滿，也是清凈的智慧。 釋論說，最微細的障礙滅盡無餘。大約是說，按照此大小的品位，以及各個部分所應斷除的迷惑都完全斷盡，沒有剩餘。 如果有人進入這四種位，是緣于什麼境界呢？下面第三點是說明境界。此後除了真如（Tathata）之外，沒有分別。
【English Translation】 English version: The commentary briefly shows five different meanings. The first is 'visible'. The second says that removing the common obstacles of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) is called the Path of Seeing (Darśanamārga), but removing the obstacles of Bodhisattvas is called the Path of Cultivation (Bhāvanāmārga). Those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) only sever the delusions of view and cultivation, which are the obstacles of retribution (fruit), and have not yet severed the root cause. This 'cause' is using the initial stage of ignorance (Avidyā) as the root cause. This is the nature of ordinary beings (Pṛthagjana), because the root of the delusions of ordinary beings can produce the delusions of view and cultivation. This is the root of the delusions of view and cultivation. Now, severing the obstacles of the first ground (Bhūmi) is severing the root cause of the Three Vehicles, so it is said to be a common obstacle of the Three Vehicles. What the Three Vehicles need to sever is that all the delusions of cultivation have been severed in the five minds of the Ten Practices (Daśa-caryā-bhūmi). Above the sixth mind, only subdue and sever ignorance. Ignorance is the root of the delusions of the Path of Seeing and the Path of Cultivation. Bodhisattvas on the grounds sever the obstacles of attachment to the self of phenomena (Dharma-ātman). There is also a meaning in which it is said that the Two Vehicles sever delusions, because the two aspects of the Two Truths (Satya) (conventional truth and ultimate truth) are still strongly seen in the seventh ground, so it is said to be the Two Vehicles. It is not said that the four delusions are severed within the Three Realms (Tridhātu) and one abides in the Two Vehicles. Explaining the third meaning, it is said that if the contemplation (Vipaśyanā) is not complete, there is no meaning of retreat, which is called the Path of Seeing; if the contemplation is not complete but there is a meaning of retreat, it is called the Path of Cultivation. The Path of Seeing corresponds to the truth (Tathatā) and becomes one forever, so it is explained that there is no retreat. The Path of Cultivation always enters the truth from the gate of skillful means (Upāya), and always departs from the mundane, using the perspective of Consciousness-only (Vijñānavāda) to sever delusions and continuously progress, so it is said that there is retreat. Seeing the truth and things, conventional truth and ultimate truth, always coexist. Now, each side is cited to explain. Explaining the fourth meaning, it is said that contemplating and penetrating all realms is called the Path of Seeing. The 'penetrating realm' here is Suchness (Tathatā). The Path of Cultivation is based on the two meanings of conventional truth and ultimate truth, so it is both common and specific. The Path of Seeing only selects the meaning of seeing the truth. Explaining the fifth meaning, it is said that the matter is accomplished is called the Path of Cultivation. Because when one reaches the stage of ultimate effort, one can attain the state of no effort, so it is called the matter is accomplished. The original text of the treatise says that in the ultimate path, it means that one is free from obstacles and defilements, and is most pure. The state of no effort on the eighth ground is the ultimate state. The two states in the commentary are as explained earlier. The commentary says that this position is the place where the purest wisdom arises. The wisdom of no effort is natural and effortless, and naturally has no form, which is pure wisdom. And the perfection of each ground is also pure wisdom. The commentary says that the most subtle obstacles are completely extinguished without remainder. It is roughly said that according to the rank of this size, and the delusions that should be severed in each part are completely severed without remainder. If a person enters these four positions, what realm is he based on? The third point below is to explain the realm. After this, there is no distinction except for Suchness (Tathatā).
別。就俗中智境一切唯有識。四界者即三界無流界合四也。
釋論曰一切法以識為相真如為體者。從何以故以下第四段依俗諦一切法雖復異真唯有識故。以識為相證真為悟。唯有境智無差別之真如。其外無別法。異如者俗如幻免無別體故。不異真如即以如為體。若作隨妄生義即是識息妄無生即如。故一切法悉以真如為體。無離此如為體也。
釋論曰若方便道以識為相若入見道以真如為體者。方便道唯見識有體。除識外悉如夢塵並無所有。識隨妄塵故生。既智塵無所有則不生即如也。若入見道是如理真智見識無生。無生即如如無復異法。故以真為體。如此等行是入四位之相也。
釋論曰因此方便菩薩得入四位者。此下第五釋入方便道章。即是入處方便。因藉此四善根與本方便修令增長能資唯識觀令得入初地。就章有三。初釋論標入方便。二問。三答。釋論釋問意示八處持四善根為方便故得入四位也。然八處中前六處為方便。后二為資糧。併爲入因也。仍即示四善根義。如入人章釋。次第三答中更為三。初示所持之善根。即前四力。二示能持善根之行有八處。三者捉八處廣解釋之。
論本云由善根力持故者。此明善力。不出四種力。八處持此令增進故唯識觀成也。
論本云由有三相練磨心
【現代漢語翻譯】 別。就俗中智境一切唯有識（vijñāna，了別之意）。四界者即三界（trayo dhātava，欲界、色界、無色界）無流界合四也。
釋論曰一切法以識（vijñāna）為相真如（tathatā，事物的真實本性）為體者。從何以故以下第四段依俗諦一切法雖復異真唯有識（vijñāna）故。以識（vijñāna）為相證真為悟。唯有境智無差別之真如（tathatā）。其外無別法。異如者俗如幻免無別體故。不異真如（tathatā）即以如為體。若作隨妄生義即是識（vijñāna）息妄無生即如。故一切法悉以真如（tathatā）為體。無離此如為體也。
釋論曰若方便道以識（vijñāna）為相若入見道以真如（tathatā）為體者。方便道唯見識（vijñāna）有體。除識（vijñāna）外悉如夢塵並無所有。識（vijñāna）隨妄塵故生。既智塵無所有則不生即如也。若入見道是如理真智見識（vijñāna）無生。無生即如如無復異法。故以真為體。如此等行是入四位之相也。
釋論曰因此方便菩薩得入四位者。此下第五釋入方便道章。即是入處方便。因藉此四善根與本方便修令增長能資唯識觀令得入初地。就章有三。初釋論標入方便。二問。三答。釋論釋問意示八處持四善根為方便故得入四位也。然八處中前六處為方便。后二為資糧。併爲入因也。仍即示四善根義。如入人章釋。次第三答中更為三。初示所持之善根。即前四力。二示能持善根之行有八處。三者捉八處廣解釋之。
論本云由善根力持故者。此明善力。不出四種力。八處持此令增進故唯識觀成也。
論本云由有三相練磨心
【English Translation】 Furthermore, regarding the mundane wisdom realm, everything is solely consciousness (vijñāna, meaning discernment). The 'four realms' refer to the combination of the three realms (trayo dhātava, the desire realm, the form realm, and the formless realm) and the realm of non-outflow.
The commentary states: 'All dharmas take consciousness (vijñāna) as their characteristic and Suchness (tathatā, the true nature of things) as their substance.' From 'What is the reason?' onwards, the fourth section relies on the mundane truth that although all dharmas differ, they are solely consciousness (vijñāna). Consciousness (vijñāna) is taken as the characteristic to realize truth and awaken. Only the realm of wisdom exists, without difference from Suchness (tathatā). There is no other dharma outside of it. Those different from Suchness are like illusions, without a separate substance. Not different from Suchness (tathatā) means taking Suchness as the substance. If it is understood as arising according to delusion, it is consciousness (vijñāna); ceasing delusion and non-arising is Suchness. Therefore, all dharmas entirely take Suchness (tathatā) as their substance, without being separate from this Suchness as their substance.
The commentary states: 'If the path of skillful means takes consciousness (vijñāna) as its characteristic, then entering the path of seeing takes Suchness (tathatā) as its substance.' The path of skillful means only sees consciousness (vijñāna) as having substance. Apart from consciousness (vijñāna), everything is like dream dust, without anything real. Consciousness (vijñāna) arises following delusional dust. Since the dust of wisdom has nothing real, it does not arise, which is Suchness. If entering the path of seeing is true wisdom seeing consciousness (vijñāna) as non-arising. Non-arising is Suchness, and Suchness has no different dharma. Therefore, it takes truth as its substance. Such practices are the characteristics of entering the four stages.
The commentary states: 'Therefore, through these skillful means, Bodhisattvas can enter the four stages.' The following is the fifth chapter explaining entering the path of skillful means. It is the skillful means of entering. Relying on these four roots of goodness and the original skillful means, cultivate them to grow and support the contemplation of consciousness-only, enabling entry into the first ground. The chapter has three parts: first, the commentary marks entering skillful means; second, a question; third, an answer. The commentary explaining the question shows that holding the four roots of goodness in eight places is the skillful means for entering the four stages. Among the eight places, the first six are skillful means, and the latter two are resources, both being causes for entry. It also shows the meaning of the four roots of goodness, as explained in the chapter on entering people. The third answer is further divided into three: first, showing the roots of goodness held, which are the previous four powers; second, showing the practice of holding the roots of goodness in eight places; third, grasping the eight places and explaining them extensively.
The treatise states: 'Because of the power of the roots of goodness holding them.' This clarifies the power of goodness, which does not go beyond the four kinds of power. Holding these in eight places allows them to increase, so the contemplation of consciousness-only is accomplished.
The treatise states: 'Because the mind is refined by the three aspects.'
。即為八中三處。滅除四變障即八中第四處。緣法義為境即第五處也。無間修定慧是第六也。恭敬定修慧為第七處。無放逸修即第八處。此八處並是修學處。由修此故成熟四種善根力。八處次第淺深相成。初三種練磨心為三。初牒章門。二釋三練磨心意。后以三行偈更結之。釋論復解之也。
釋論曰一輕賤自身等退屈心者。此下第三廣解釋方便釋。此明聞菩提廣大甚深難修難得故心退屈。約如理為甚深。約如量義為廣大。攝法盡故難修。由文修行方便得故言甚深。為深故難得。治此心有三義。一明無定處所。隨並得引□處修皆得。二明人道。是道器即是同類修皆得。三明無定時節。隨能勤修並得。引此為例作此解磨練心治第一退屈心。
釋論曰二輕賤能得方便退屈心者。菩薩作此心。施等是菩提資糧。若離菩薩意欲不可得。我等云何能行此行。即是退屈心。為治此心者。明引三世菩薩是我等類。皆能修施等。以信樂為正意。正意為方便。具三義能平等生長六度。具三種信樂。即三種佛性如義章廣。為正意能行六度等。具生長平等三功能。出離障垢。故行施等行不足為難得。此等正意六度圓滿自然得菩提。退屈心則滅也。
釋論曰最難可得者。三義。一者須長時修。二所修微妙精細。三所修眾多也。
【現代漢語翻譯】 現代漢語譯本： 這就是所謂的八中三處。滅除四變障，即是八中第四處。以緣法義為境界，即是第五處。無間斷地修習定慧是第六處。恭敬地修習定慧是第七處。不放逸地修習是第八處。這八處都是修學之處。由於修習這些，可以成熟四種善根力。這八處的次第由淺入深，互相成就。最初的三種是練磨心為三。首先是總提綱要。其次是解釋三種練磨心的意義。最後用三行偈頌再次總結。釋論又進一步解釋。
釋論說：『一、輕賤自身等退屈心』。以下是第三部分，廣泛地解釋方便釋。這裡說明了因為聽到菩提廣大甚深，難以修習難以獲得，所以心生退屈。從如理的角度來說是甚深，從如量的意義來說是廣大。因為包含一切法所以難以修習。因為有文字修行方便可以獲得，所以說是甚深。因為甚深所以難以獲得。爲了對治這種心，有三種方法。一是說明沒有固定的處所。隨處都可以修行。二是說明人道。是道的器皿，也就是同類都可以修行。三是說明沒有固定的時間。隨時都可以勤奮修行。引用這些例子來磨練心，對治第一種退屈心。
釋論說：『二、輕賤能得方便退屈心』。菩薩產生這樣的想法：佈施等是菩提的資糧，如果離開菩薩的意願就無法獲得。我們怎麼能夠修行這些行為呢？這就是退屈心。爲了對治這種心，說明引用三世菩薩都是我們的同類，都能修習佈施等。以信樂為正確的意念，正確的意念是方便。具備這三種意義，就能平等地生長六度。具備三種信樂，也就是三種佛性，如義章所廣泛解釋的。因為有正確的意念，就能修行六度等。具備生長平等的三種功能，脫離障礙和污垢。所以修行佈施等行為並不難獲得。這些正確的意念和六度的圓滿自然能獲得菩提，退屈心也就消滅了。
釋論說：『最難可以獲得』有三種原因。一是需要長時間的修習。二是所修習的微妙而精細。三是所修習的眾多。
【English Translation】 English version: This is what is known as the Eight Centers and Three Practices. Eliminating the Four Obstructions of Change is the fourth of the Eight Centers. Taking the meaning of the Dharma as the object is the fifth Center. Continuously cultivating Samadhi (定) and Prajna (慧) is the sixth. Respectfully cultivating Samadhi and Prajna is the seventh Center. Cultivating without negligence is the eighth Center. These eight are all places of learning and cultivation. By cultivating these, one can mature the power of the four roots of goodness. The order of these eight centers progresses from shallow to deep, mutually supporting each other. The initial three are the three practices of refining the mind. First, the chapter heading is presented. Second, the meaning of the three practices of refining the mind is explained. Finally, it is summarized again with three lines of verse. The commentary further explains it.
The commentary says: 'First, the mind of discouragement due to belittling oneself, etc.' The following is the third part, extensively explaining the expedient explanation. This explains that because one hears that Bodhi (菩提) is vast and profound, difficult to cultivate and difficult to attain, the mind becomes discouraged. From the perspective of being in accordance with principle, it is profound; from the perspective of being in accordance with measure, it is vast. Because it encompasses all Dharmas, it is difficult to cultivate. Because there are textual methods of cultivation that can be attained, it is said to be profound. Because it is profound, it is difficult to attain. To counteract this mind, there are three methods. First, it is explained that there is no fixed place. One can cultivate anywhere. Second, it is explained that it is the human realm. It is a vessel of the path, that is, those of the same kind can all cultivate. Third, it is explained that there is no fixed time. One can diligently cultivate at any time. These examples are cited to refine the mind and counteract the first mind of discouragement.
The commentary says: 'Second, the mind of discouragement due to belittling the means of attainment.' A Bodhisattva (菩薩) has this thought: Giving, etc., are the provisions for Bodhi. If one is separated from the Bodhisattva's intention, it cannot be attained. How can we practice these practices? This is the mind of discouragement. To counteract this mind, it is explained that the Bodhisattvas of the three times are all of our kind, and they can all cultivate giving, etc. Taking faith and joy as the correct intention, the correct intention is the means. Possessing these three meanings, one can equally grow the Six Paramitas (六度). Possessing three kinds of faith and joy, that is, the three kinds of Buddha-nature, as explained extensively in the Meaning Chapter. Because one has the correct intention, one can practice the Six Paramitas, etc. Possessing the three functions of equal growth, one can escape from obstacles and defilements. Therefore, practicing giving, etc., is not difficult to attain. These correct intentions and the perfection of the Six Paramitas will naturally attain Bodhi, and the mind of discouragement will be eliminated.
The commentary says: 'The most difficult to attain' has three reasons. First, it requires a long time of cultivation. Second, what is cultivated is subtle and refined. Third, what is cultivated is numerous.
至十地三十大劫阿增祇修行除無有生死最後一剎那心。此難思量故生退屈。觀前有四種定心。一思。二了。三證。四除。先尋思一切法唯有識。既尋思已決了知一切法唯有識。決定明瞭已后證知唯識。證知唯識止除外塵未除識體。后更尋思塵既無相。識則無因緣不得生。復不見識體故名除心。此除心與真如相鄰。由此心在障不得真證。心即是解脫道。除則是無礙道。過此後心與理一無有心境之異。
釋論曰亦應可得此義難思者。所障有眾多功德智慧。能障止剎那心者。說可得此義難思。我今猶在四種生死。去金剛除心猶遠。所障有多能障亦應有多。若說不可得此亦難思。有疑心故生退屈。后即舉例為對治心者。明凡夫二乘修有礙善根成各得果不差。何況我今修圓滿無礙善而當不得果耶。夫無有施戒修三品修即定也。止有正體無三品脩名偏。具三品即財法無畏等施為圓修。捨命而得果。為死墮即轉凡成聖。不捨命為移位。
釋論曰於十地中好生長福德智慧二品善法故名圓滿者。此二義。一約諸地。地地中具足六度行為圓滿。二以真俗具足為圓滿。真解為智。俗解為福。常住具四德自在為無礙。法身圓德義為富樂。應身利他上行人能變以此為行。法樂自在為如意。化身取色形義相好音聲才辯為可愛。后結意可
【現代漢語翻譯】 現代漢語譯本：達到十地菩薩果位，需要經歷三十大劫阿僧祇（Asamkhya，極多數）的修行，才能去除沒有生死的最後一剎那妄心。這難以思量，所以會產生退縮。觀察之前有四種定心：一、尋思；二、決了；三、證知；四、止除。首先尋思一切法都唯有識。尋思之後，決了知一切法都唯有識。決定明瞭之後，證知唯識。證知唯識只是止除了外在的塵境，還沒有去除識體。之後更進一步尋思，既然塵境沒有自相，那麼識就沒有因緣而生。又不見識體，所以名為除心。這個除心與真如（Tathata，事物的真實如是之性）相鄰。因為這個心還有所障礙，所以不能真正證得真如。心即是解脫道，除則是無礙道。過了這個階段，心與理合一，沒有心境的差別。
釋論說，也應該可以得到這個義理，因為難以思量。所障礙的有眾多功德智慧，能夠障礙止息剎那妄心。說可以得到這個義理，是因為難以思量。我現在還在四種生死之中，距離金剛除心還很遙遠。所障礙的有很多，能障礙的也應該有很多。如果說不能得到這個義理，這也是難以思量。因為有疑心，所以會產生退縮。後面就舉例來作為對治心的方法，說明凡夫和二乘（Sravaka-yana and Pratyeka-buddha-yana，聲聞乘和緣覺乘）修行有障礙的善根，成就各自的果位，不會有差別。何況我現在修行圓滿無礙的善，怎麼會不能得到果位呢？沒有佈施、持戒、修行這三種品類的修行，這裡的修行指的是禪定。只有正體，沒有三種品類的修行，叫做偏。具備三種品類，即財施、法施、無畏施等佈施，是圓滿的修行。捨棄生命而得到果位，是死後墮落，即轉凡成聖。不捨棄生命，是移位。
釋論說，在十地菩薩果位中，好好地增長福德和智慧兩種品類的善法，所以叫做圓滿。這有兩種含義：一是就各個地而言，每個地都具足六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）的行為，是圓滿。二是以真諦和俗諦都具足為圓滿。真解為智，俗解為福。常住具備四德（常、樂、我、凈），自在為無礙。法身（Dharmakaya，佛的法性之身）圓滿功德的意義是富樂。應身（Nirmanakaya，佛的應化之身）利益他人，上行人能夠變化，以此作為修行。法樂自在是如意。化身（Sambhogakaya，佛的報身）取色形義相好音聲才辯為可愛。最後總結意思是可以。
【English Translation】 English version: Reaching the stage of the Tenth Bhumi requires practicing for thirty great kalpas of Asamkhya (innumerable) to remove the last moment of deluded mind where there is no birth and death. This is difficult to contemplate, hence discouragement arises. Observe that there are four types of samadhi mind: 1. Thinking; 2. Understanding; 3. Realizing; 4. Eliminating. First, contemplate that all dharmas are only consciousness. Having contemplated, decisively know that all dharmas are only consciousness. After decisively understanding, realize only consciousness. Realizing only consciousness only stops external dust, but has not eliminated the substance of consciousness. Afterwards, further contemplate that since dust has no self-nature, consciousness has no cause and condition to arise. Furthermore, not seeing the substance of consciousness is called eliminating mind. This eliminating mind is adjacent to Tathata (suchness). Because this mind still has obstacles, it cannot truly realize Tathata. Mind is the path of liberation, and elimination is the unobstructed path. After this stage, mind and principle are unified, with no difference between mind and object.
The commentary says that this meaning should also be attainable because it is difficult to contemplate. What is obstructed has numerous merits and wisdom, capable of obstructing the cessation of momentary deluded mind. Saying that this meaning is attainable is because it is difficult to contemplate. I am still in the four types of birth and death, far from the Vajra eliminating mind. What is obstructed is numerous, and what can obstruct should also be numerous. If it is said that this meaning is unattainable, this is also difficult to contemplate. Because there is doubt, discouragement arises. Afterwards, an example is given as a method to counteract the mind, explaining that ordinary people and those of the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana) cultivate obstructed good roots, achieving their respective fruits without difference. How much more so should I, who am cultivating perfect unobstructed good, not attain the fruit? There are no three categories of practice: giving, precepts, and cultivation. Here, cultivation refers to samadhi. Having only the correct substance, without the three categories of practice, is called partial. Possessing the three categories, i.e., giving of wealth, Dharma, and fearlessness, is perfect practice. Abandoning life to attain the fruit is falling after death, i.e., transforming from ordinary to sage. Not abandoning life is shifting position.
The commentary says that in the stage of the Tenth Bhumi, one should diligently increase the two categories of good dharmas, merit and wisdom, hence it is called perfect. This has two meanings: first, in terms of each Bhumi, each Bhumi fully possesses the practices of the Six Paramitas (giving, precepts, patience, diligence, samadhi, wisdom), which is perfect. Second, perfection is achieved by possessing both the true and conventional truths. True understanding is wisdom, and conventional understanding is merit. Permanently abiding with the Four Virtues (permanence, bliss, self, purity), being at ease is unobstructed. The meaning of the Dharmakaya (Dharma body) being complete with merit is wealth and happiness. The Nirmanakaya (transformation body) benefits others, and those who practice upwards can transform, using this as practice. The bliss of Dharma being at ease is as desired. The Sambhogakaya (reward body) takes color, form, meaning, marks, sound, eloquence, and talent as lovely. Finally, the meaning is concluded as attainable.
解。復以三行偈重結前三練磨心義。今顯現可見。意如前可解。釋第二偈兩句顯三義者。諸勝菩薩反所信樂三種佛性等併爲增上緣。善心為同類因。施等行戒出世法為等流果也。
論本云由滅除四處障故者。此即牒前八處中第四。除四障者。一邪思惟。二邪意及疑。三法我我所執。四明滅。此四障大略也。
釋論曰數觀生死過失涅槃功德此觀但愛自者。由心分別于無二理中見有彼此得失。不能平等他故成邪思惟也。第二邪意及疑並明。於二諦三性等法相道理生信及決了心故滅邪意及疑者。明於聞思境界中是無法並隨心成。而執法體是有名法我執。復明此法有用名法我所執。又譬如執有涅槃謂集諦無生寂靜為體者。集諦是苦因。有則是生。謂言無生故是邪執。即是菩薩道為涅槃因。謂因為果。豈非邪執。又譬如執涅槃用謂能離三苦者。能離苦此乃是道。能離苦道是涅槃因。因能離苦。涅槃是果。果時又已無苦。而謂始是能離苦則濫因。豈非邪執。次第四解分別執。明定散並緣內境不緣外。見境無相見識無生故能滅分別。此一有長行偈。后偈釋論解不異前也。
論本云緣義為境者。此八處中第五。如釋論牒前論本來為章門復問答解釋之。以聞熏習為生因答第一問。思慧為長因是方便答第二問。生后時思
【現代漢語翻譯】 現代漢語譯本：解釋。再次用三行偈頌總結前述三種鍛鍊心性的意義。現在顯現可見，意義如前可以理解。解釋第二偈的兩句，闡明三種意義：諸位殊勝的菩薩將所信樂的三種佛性等作為增上緣（指能幫助事物產生的外部條件）。善心作為同類因（指產生相同性質結果的原因）。佈施等行為、戒律、出世法作為等流果（指與原因相似的結果）。
論本說：『由於滅除四處障礙的緣故』，這指的是前面八處中的第四處。去除四種障礙：一是邪思惟（錯誤的思考），二是邪意及疑（錯誤的意念和懷疑），三是法我我所執（對法和屬於我的東西的執著），四是明滅（對光明的消逝的執著）。這四種障礙是大略的概括。
釋論說：『數數觀察生死的過失和涅槃的功德，這種觀察只是愛自己的人所為。』因為心在分別于無二的真理中，看到有彼此得失，不能平等對待他人，所以形成邪思惟。第二，邪意和疑一起闡明。對於二諦（世俗諦和勝義諦）、三性（遍計所執性、依他起性、圓成實性）等法相道理產生信心和決斷的心，因此滅除邪意和疑。闡明在聞思（聽聞和思考）的境界中，法本無自性，隨心而生，卻執著法體是實有的，這叫做『法我執』。又闡明此法有用，名為『法我所執』。又比如執著有涅槃，認為集諦（苦的根源）是無生寂靜的本體，集諦是苦因，『有』則是生，說『無生』就是邪執。菩薩道是涅槃的因，卻認為是果，豈不是邪執？又比如執著涅槃的作用，認為能脫離三苦（苦苦、壞苦、行苦），能脫離苦，這乃是道，能脫離苦的道是涅槃的因，因能脫離苦，涅槃是果，果時又已經沒有苦，卻說開始能脫離苦，這是混淆了因果，豈不是邪執？其次，第四種解釋分別執，闡明定散（禪定和散亂）都緣于內心境界，不緣于外境，見到境界無相，見到意識無生，所以能滅除分別。這一個有長行和偈頌。後面的偈頌解釋與前面的沒有不同。
論本說：『以義為境界』，這是八處中的第五處。如釋論引用前面的論本來作為章節的開頭，然後問答解釋它。以聽聞熏習作為生起的原因，回答第一個問題。思慧作為增長的原因，是方便，回答第二個問題。生起后時思考
【English Translation】 English version: Explanation. Again, the three-line verse summarizes the meaning of the previous three exercises of the mind. Now it is visible and understandable as before. Explaining the two lines of the second verse clarifies three meanings: The noble Bodhisattvas take the three Buddha-natures they believe in as the Adhipati-pratyaya (dominant condition, referring to external conditions that help things arise). Good intention is the Samanantara-pratyaya (homogeneous cause, referring to the cause that produces results of the same nature). Giving, precepts, and transcendental dharma are the Nisyanda-phala (result in accordance with the cause).
The treatise states: 'Because of eliminating the four obstacles,' this refers to the fourth of the previous eight places. Removing the four obstacles: first, wrong thinking (Kusala-vitarka); second, wrong intention and doubt (Kusala-citta and vicikitsa); third, attachment to the self of dharma and what belongs to me (Dharma-atma and Dharma-atmiya); fourth, the disappearance of light (Ming-megha). These four obstacles are a rough summary.
The commentary states: 'Repeatedly observing the faults of birth and death and the merits of Nirvana, this observation is only for those who love themselves.' Because the mind distinguishes between gain and loss in the non-dual truth, and cannot treat others equally, it forms wrong thinking. Second, wrong intention and doubt are explained together. Generating faith and decisive mind in the principles of the two truths (conventional truth and ultimate truth), the three natures (Parikalpita, Paratantra, and Parinispanna), and other dharma characteristics, thus eliminating wrong intention and doubt. It clarifies that in the realm of hearing and thinking, dharma has no self-nature and arises according to the mind, but clinging to the substance of dharma as real is called 'Dharma-atma-graha' (attachment to the self of dharma). It also clarifies that this dharma is useful, called 'Dharma-atmiya-graha' (attachment to what belongs to the self of dharma). For example, clinging to Nirvana, thinking that Samudaya (the origin of suffering) is the essence of non-birth and tranquility, Samudaya is the cause of suffering, and 'existence' is birth, saying 'non-birth' is a wrong clinging. The Bodhisattva path is the cause of Nirvana, but it is considered the result, isn't that a wrong clinging? For example, clinging to the function of Nirvana, thinking that it can get rid of the three sufferings (suffering of suffering, suffering of change, suffering of conditioning), being able to get rid of suffering, this is the path, the path that can get rid of suffering is the cause of Nirvana, the cause can get rid of suffering, Nirvana is the result, and there is no suffering at the time of the result, but saying that it can get rid of suffering from the beginning is confusing cause and effect, isn't that a wrong clinging? Secondly, the fourth explanation distinguishes clinging, clarifying that both Samadhi (meditation) and distraction are related to the inner realm, not to the outer realm, seeing that the realm is without form, seeing that consciousness is without birth, so it can eliminate distinction. This one has a long passage and a verse. The explanation of the following verse is no different from the previous one.
The treatise states: 'Taking meaning as the object,' this is the fifth of the eight places. As the commentary quotes the previous treatise as the beginning of the chapter, and then answers and explains it. Taking hearing and learning as the cause of arising, answering the first question. Thinking and wisdom as the cause of growth, is a means, answering the second question. Thinking after arising
等慧。依此聞慧數思惟為長令堅住故名攝。正思惟即為長因。或似正教為聞慧境。或似正教所證義顯現為思慧境。后明覺觀思惟即是意言分別。復有見可解。
論本云由四種尋思謂名義自性差別假立尋思者。此即八處中第六處。即無間修。得無間名者。方便轉勝修之相續無有間隙之惡無記間善心故名無間修。以名義二為本。名義自性名義差別成四者。能目一切物之言為名。所目一切法六識境十八界等為義。名義自性者。此二名義唯以言說為自性也。差別者。如說五陰十八界即是立名義。名義為本有種種義為差別。如色受等各別不同為自性。於一一陰一一界中復有種別不同。如色中有種種色。一切皆爾。名為差別言說。唯見名義自性言說除外更無所有故言言說為自性也。名義差別言說唯見名義差別言說者。名義是當體。差別是其別義。當體既是言說其差別義故亦唯有言說。四處度疑決了說名尋思。此並唯假言說為義故立餘三為相應。以三目義即屬義。由數習次第相續三故生解假立法妄想生解故名相應。名義互為客者。得義時未識名。如見人不識性。故知不同。以名多。如一人有多名無多體故知不同體。三名不定故。知人猶子等故不同體。又一名目多義。如前名目九也。故不同。此明一時不同。又前有人後方立名。
【現代漢語翻譯】 現代漢語譯本 等慧（Deng Hui）：依靠這種聞慧（Wen Hui，通過聽聞獲得的智慧）進行多次思維，爲了使其增長並保持穩固，所以稱為『攝』（She，包含、攝取）。正確的思維是增長的原因。或者類似於正確的教導作為聞慧的境界。或者類似於正確的教導所證悟的意義顯現為思慧（Si Hui，通過思考獲得的智慧）的境界。後面的明覺觀（Mingjue Guan，清晰的覺察和觀察）思維就是意言（Yiyan，內心的語言）分別。
還有見解可以理解。
論本上說，由四種尋思（Xunsi，探尋思考）構成，即名（Ming，名稱）、義（Yi，意義）、自性（Zixing，自性）、差別（Chabie，差別）假立尋思。這就在八處（Ba Chu，八種處所）中的第六處。也就是無間修（Wujian Xiu，不間斷的修行），得到無間（Wujian，沒有間斷）這個名稱的原因是，方便（Fangbian，方法）轉為殊勝，修行的相續沒有間隙，沒有邪惡的無記（Wuji，非善非惡）間雜善心，所以稱為無間修。以名和義二者為根本。名、義、自性、名、義、差別構成四種尋思。能夠指稱一切事物的言語稱為名。所指稱的一切法，如六識境（Liu Shi Jing，六識的境界）、十八界（Shiba Jie，十八界）等稱為義。名義自性是指，這名和義僅僅以言說作為自性。差別是指，例如說五陰（Wu Yin，五蘊）、十八界，這就是建立名義。名義為根本，有種種意義作為差別。例如色（Se，色蘊）、受（Shou，受蘊）等各自不同作為自性。在每一個陰、每一個界中又有種種類別不同。例如色中有種種色，一切都是這樣。稱為差別言說。僅僅見到名義自性的言說，除此之外更沒有其他所有，所以說言說是自性。名義差別言說僅僅見到名義差別言說，名義是本體，差別是它的別義。本體既然是言說，它的差別義也僅僅是言說。四處度疑決了說名為尋思。這些都僅僅以假言說作為意義，所以建立其餘三種作為相應。以多次習練、次第相續這三種原因，產生理解，假立法的妄想產生理解，所以稱為相應。名義互為客體，得到意義時未識別名稱。如同見到人不認識姓氏。所以知道不同。因為名稱多，如同一個人有多個名字，沒有多個身體，所以知道不是同一個本體。三種名稱不固定，知道人、猶子等，所以不是同一個本體。又一個名稱指稱多個意義，如前面名稱指稱九個意義。所以不同。這說明一時不同。又前面有人，後面才建立名稱。
【English Translation】 English version Deng Hui (Intelligence of Equality): Relying on this Wen Hui (Wisdom from Hearing), contemplate repeatedly to make it grow and remain firm, hence it is called 'She' (Inclusion, Gathering). Correct contemplation is the cause of growth. Or resembling correct teachings as the realm of Wen Hui. Or resembling the meaning enlightened by correct teachings appearing as the realm of Si Hui (Wisdom from Thinking). The subsequent Mingjue Guan (Clear Awareness and Observation) thinking is Yiyan (Mental Speech) differentiation.
Furthermore, there are views that can be understood.
The treatise states that it is composed of four types of Xunsi (Investigation and Contemplation), namely Ming (Name), Yi (Meaning), Zixing (Self-nature), and Chabie (Difference) provisional Xunsi. This is the sixth of the eight places (Ba Chu). That is, Wujian Xiu (Uninterrupted Practice), the reason for obtaining the name Wujian (Uninterrupted) is that the Fangbian (Skillful Means) turns into excellence, the continuity of practice has no gaps, and there is no evil, Wuji (Neutral) mixed with wholesome thoughts, hence it is called Wujian Xiu. Taking Ming and Yi as the foundation. Ming, Yi, Zixing, Ming, Yi, and Chabie constitute the four types of Xunsi. The words that can refer to all things are called Ming. All Dharmas that are referred to, such as the Liu Shi Jing (Six Consciousness Realms), Shiba Jie (Eighteen Realms), etc., are called Yi. Mingyi Zixing refers to the fact that these Ming and Yi only take speech as their self-nature. Chabie refers to, for example, saying Wu Yin (Five Aggregates), Shiba Jie, this is establishing Mingyi. Mingyi is the foundation, and there are various meanings as differences. For example, Se (Form), Shou (Feeling), etc., are different as self-nature. Within each Yin, each Jie, there are various categories that are different. For example, in Se there are various forms, and everything is like this. It is called Chabie speech. Only seeing the speech of Mingyi Zixing, there is nothing else besides, so it is said that speech is self-nature. Mingyi Chabie speech only sees Mingyi Chabie speech, Mingyi is the substance, and Chabie is its different meaning. Since the substance is speech, its different meaning is also only speech. The four places of measuring doubt and resolving are called Xunsi. These all only take provisional speech as meaning, so the remaining three are established as corresponding. Because of the three reasons of repeated practice, sequential continuity, understanding arises, and the delusion of provisional Dharma arises, so it is called corresponding. Mingyi are mutual objects, when obtaining the meaning, the name is not recognized. It is like seeing a person and not knowing the surname. So it is known to be different. Because there are many names, like one person having multiple names, but not multiple bodies, so it is known that it is not the same substance. The three names are not fixed, knowing people, adopted sons, etc., so it is not the same substance. Also, one name refers to multiple meanings, such as the previous name referring to nine meanings. So it is different. This explains that it is different at one time. Also, there was a person before, and the name was established later.
又知如文有人道后此道名為人。此通名前文有定後方有人也。此明前後不同。又知識此人姓名來文不識其人體相。故名義不同體。后□五陰譬。如五陰是行聚即是無常之名。猶于相續中有我執。則知名無常猶于義計常。故知不同體。故名義互為客也。然若無數習次第無倒三義則無相應義也。而通明此義顯不同者。以各不同是分數各別法即是無常故有此說也。
論本云由四種如實智名義自性差別如實智四種不可得故者。此下明第六資糧。就章為三段。初辯恭敬修。二辯無放逸修。三釋疑辯住處及境界。初明恭敬修三。前明四如實智。二辯唯識方便觀。三明唯識真正觀。第一四實智中又三。初總標。二者一一別釋。三總釋結成也。論尋思如實智。並在十回終心出位。諸地方便將入位。尋思在暖頂。如實智在忍世第一法位。然論此二章並得為方便資糧。今取去真觀。遠者為方便。近者為資糧也。然前四尋思知四是假言說未達四法無所有。能了了達四法實無所有不可得故成四如實智也 次別解。第一名尋思所引如實智者。實為欲引眾生出世故立世間萬物名字。若不立名則無人識色等類法。則不能起增益執。乃至互相教示。豈能解出世理。故借世法引令出世。如前令入依中明人法通別二相。悉是假借為入理證耳。皆悉無所
【現代漢語翻譯】 現代漢語譯本：又知道如果文字上有人這個詞，那麼這個詞就叫做人。這個通用的名稱在文字確定之後才有人這個概念。這說明了前後是不同的。又知道這個人的姓名，但是文字上不認識這個人的體貌。所以名稱和實際形體是不同的。後面用五陰來比喻。比如五陰是行為的聚集，這就是無常的名稱。就像在相續中存在我執一樣，那麼知道名稱是無常的，卻在意義上認為是常。所以知道名稱和實際形體是不同的。所以名稱和意義互相作為客體。然而如果沒有無數的習氣、次第和沒有顛倒這三個條件，那麼就沒有相應的意義。而通達明白這個意義，顯示出不同之處，是因為各自不同是分數，各自是不同的法，也就是無常，所以才有這種說法。
論本上說：『由四種如實智，名義自性差別如實智四種不可得故。』下面說明第六資糧。就章節分為三段。首先辨別恭敬修，第二辨別無放逸修，第三解釋疑問，辨別住處和境界。首先說明恭敬修，分為三點。前面說明四如實智，第二辨別唯識方便觀，第三說明唯識真正觀。第一四實智中又分為三點。首先總標，第二者一一分別解釋，第三總結完成。論述尋思如實智，都在十回終心出位。各個地方方便進入位。尋思在暖、頂位，如實智在忍、世第一法位。然而論述這兩章都可以作為方便資糧。現在取遠離真觀的作為方便，接近真觀的作為資糧。然而前面的四尋思知道四是假言說，沒有達到四法無所有的境界。能夠完全通達四法實際上沒有所有，不可得，所以成就四如實智。其次分別解釋。第一名尋思所引導的如實智，實際上是爲了引導眾生出世，所以設立世間萬物的名字。如果不設立名字，那麼就沒有人認識色等類法。那麼就不能產生增益執，乃至互相教示。怎麼能夠理解出世的道理呢？所以借用世間法引導眾生出世。如前面讓人進入依中，說明人法通別二相，全部是假借，爲了進入真理的證明。全部都是沒有所有的。
【English Translation】 English version: Furthermore, know that if the word 'person' exists in writing, then this word is called 'person'. This general term exists only after the written word is established, and then the concept of 'person' arises. This illustrates the difference between before and after. Also, one may know a person's name, but the written word does not reveal the person's physical appearance. Therefore, the name and the actual form are different. The following uses the five skandhas (five aggregates) as an analogy. For example, the five skandhas are an aggregation of actions, which is the name of impermanence (anitya). Just as there is an attachment to 'self' (atman) in the continuous flow (samtana), one may know that the name is impermanent, yet in meaning, one considers it to be permanent. Therefore, know that the name and the actual form are different. Thus, name and meaning are mutually objective. However, if there are not countless habits (vasana), sequence (krama), and non-inversion (aviparita) – these three conditions – then there is no corresponding meaning. And to thoroughly understand this meaning, revealing the differences, is because each difference is a fraction, each is a different dharma (law, phenomenon), which is impermanent; hence, this statement.
The treatise states: 'Because of the four kinds of 'as-it-is' wisdom (yathabhutajnana), the 'as-it-is' wisdom of name, meaning, self-nature, and difference, the four are unobtainable.' The following explains the sixth accumulation (of merit and wisdom). The chapter is divided into three sections. First, distinguish respectful practice (sadraseva), second, distinguish non-negligent practice (apramada), and third, explain doubts, distinguishing the dwelling place and the realm. First, explain respectful practice, divided into three points. The preceding explains the four 'as-it-is' wisdoms, second, distinguish the Yogacara (Vijnanavada) expedient contemplation, and third, explain the Yogacara true contemplation. The first of the four 'as-it-is' wisdoms is further divided into three points. First, a general statement, second, a separate explanation of each, and third, a concluding summary. The treatise discusses reflective 'as-it-is' wisdom, all at the end of the tenth return of mind, exiting the position. Various places conveniently enter the position. Reflection is in the 'warmth' (ushmagata) and 'peak' (murdhan) stages, 'as-it-is' wisdom is in the 'forbearance' (kshanti) and 'highest mundane dharma' (agradharma) stages. However, these two chapters can both be considered expedient accumulations. Now, taking what is far from true contemplation as expedient, and what is close to true contemplation as accumulation. However, the preceding four reflections know that the four are false speech, not reaching the state of the four dharmas being without anything. Being able to fully understand that the four dharmas are actually without anything, unobtainable, thus accomplishing the four 'as-it-is' wisdoms. Next, a separate explanation. The first, the 'as-it-is' wisdom guided by name reflection, is actually to guide sentient beings to transcend the world, so names are established for the myriad things in the world. If names are not established, then no one would recognize the categories of form (rupa) and other dharmas. Then, one could not generate the attachment of increase (samaropa), and even mutually instruct each other. How could one understand the principle of transcending the world? Therefore, borrowing worldly dharmas to guide sentient beings to transcend the world. As in the preceding, allowing people to enter dependence (paratantra), explaining the general and specific aspects of person and dharma, all are borrowed, in order to enter the proof of truth. All are without anything.
有。次義尋思所引如實智。明義離一切言說不可說。次明色非者無體不可說。色似色顯現不說。非色法有無亦爾。法有三義不可說故。是第二如實智。次第三明自性言說尋思。唯有言說。由自性言說此類非其自性。如其自性顯現者。菩薩達其如變化等譬。非類似類現。是名自性尋思所引第三如實智。又言甚深義為境界者。緣無相及依他識為境界。次釋第四差別言說無有二義者。此明一切名義差別言說無二。言及說所說並無所有故無二。由可言體不成熟故即分別性無體也。由不可言體成熟故即真實也。次差別言說無二成第四如實智也。次更總明四義從先已說名及義下。是總結之明智是假言說。度疑決了等說名尋思。因此尋思菩薩觀名義等二無所有是如實智。次入此已解下。是方便唯識觀。四種通達分善根依止者即四定。後文自釋之。次後次第明不見名義自性差別。依釋可見也。由四尋思四如實智為二方便遣外塵復何方便及境界得入真觀者。此下第三問唯識真觀。前是方便相似解耳。還研此入真。意言分別此四法故生起 此四法既無所有。意言無復所分別諸生緣既盡。意言分別之識亦不得復生起。此即是入真觀。亦見無相性為真見。唯有識達余法悉無所有名入唯真觀也。四種三摩提者。此四是法無我中四觀依止。非前人無
【現代漢語翻譯】 現代漢語譯本：有。其次解釋尋思所引的如實智（tathata-jnana，如實的智慧）。明瞭名義是遠離一切言說，不可言說的。其次說明色（rupa，物質）的非有，因為沒有自體，所以不可說。色只是像色一樣顯現，但不能說它就是色。非色法（arupa-dharma，非物質的法）的有和無也是如此。因為法（dharma，佛法）有三種含義，所以不可說。這是第二種如實智。 其次第三說明自性言說尋思。只有言說，因為自性言說與自性不同。如果自性顯現，菩薩就能理解它就像變化等譬喻一樣，不是類似的事物顯現。這叫做自性尋思所引的第三種如實智。 又說以甚深義為境界，就是以緣無相（animitta，無相）及依他識（paratantra-vijnana，依他起識）為境界。其次解釋第四種差別言說沒有二義，這是說明一切名義差別言說沒有二，因為言說和所說都是空無所有，所以沒有二。因為可言說的體不成熟，所以就是分別性（vikalpa，分別）沒有自體。因為不可言說的體成熟，所以就是真實。 其次差別言說無二成就第四種如實智。其次更總的說明四種含義，從先前已經說過的名和義開始。這是總結說明智慧是假言說，通過度疑決了等來說明尋思。因此尋思，菩薩觀察名義等二者都是空無所有，這就是如實智。其次進入此已解，這是方便唯識觀。四種通達分善根依止的就是四禪定（dhyana，禪定）。後面的文字會自己解釋。 其次後面依次說明不見名義自性差別，依據解釋就可以明白。因為四種尋思和四種如實智是兩種方便，遣除外塵后，用什麼方便和境界才能進入真觀呢？這以下是第三個問題，關於唯識真觀。前面只是方便相似的理解。還要研究這個才能進入真觀。意思是說，因為分別這四種法，所以生起。這四種法既然空無所有，意思就是說，沒有再分別的諸生緣既然窮盡，意思就是說，分別的識（vijnana，意識）也不得再生起。這就是進入真觀，也見到無相性（animitta-lakshana，無相的性質）才是真見。只有認識到其他法都是空無所有，才叫做進入唯真觀。四種三摩提（samadhi，禪定）就是法無我（dharma-nairatmya，法無我）中的四種觀依止，不是前面人無。
【English Translation】 English version: There is. Next, the meaning explores the Suchness-wisdom (tathata-jnana, wisdom of reality) that is led by reflection. Clearly, names and meanings are beyond all speech and cannot be spoken. Next, it explains that form (rupa, matter) is non-existent because it has no inherent substance, so it cannot be spoken. Form appears only as form, but it cannot be said that it is form. The existence and non-existence of non-form dharmas (arupa-dharma, non-material phenomena) are also the same. Because dharma (dharma, the teachings) has three meanings, it cannot be spoken. This is the second Suchness-wisdom. Next, the third explains the reflection on self-nature speech. There is only speech, because self-nature speech is different from self-nature. If self-nature appears, the Bodhisattva can understand it as being like transformations and other metaphors, not similar things appearing. This is called the third Suchness-wisdom led by reflection on self-nature. It is also said that taking the profound meaning as the object is taking the signless (animitta, without characteristics) and dependent consciousness (paratantra-vijnana, dependently arisen consciousness) as the object. Next, it explains that the fourth differentiated speech has no two meanings, which means that all differentiated speech of names and meanings has no duality, because speech and what is spoken are all empty and non-existent, so there is no duality. Because the substance of what can be spoken is not mature, it is the nature of discrimination (vikalpa, discrimination) without substance. Because the substance of what cannot be spoken is mature, it is reality. Next, differentiated speech without duality achieves the fourth Suchness-wisdom. Next, it explains the four meanings in general, starting from the names and meanings that have been said before. This is a summary explanation that wisdom is false speech, and reflection is explained through overcoming doubt and certainty. Therefore, through reflection, the Bodhisattva observes that names and meanings are both empty and non-existent, which is Suchness-wisdom. Next, entering this understanding is the expedient Consciousness-Only (vijnanavada, Consciousness-Only) contemplation. The four kinds of thorough understanding that rely on the roots of goodness are the four dhyanas (dhyana, meditation). The following text will explain it itself. Next, it explains in order the non-seeing of the self-nature differences of names and meanings, which can be understood based on the explanation. Because the four kinds of reflection and the four kinds of Suchness-wisdom are two kinds of expedients, after eliminating external dust, what expedient and object can be used to enter true contemplation? The following is the third question, about true Consciousness-Only contemplation. The previous was only a convenient and similar understanding. It is necessary to study this to enter true contemplation. It means that because these four dharmas are discriminated, they arise. Since these four dharmas are empty and non-existent, it means that since the conditions for the arising of no further discriminations are exhausted, it means that the discriminating consciousness (vijnana, consciousness) cannot arise again. This is entering true contemplation, and seeing the signless nature (animitta-lakshana, nature of signlessness) is true seeing. Only recognizing that other dharmas are empty and non-existent is called entering true Consciousness-Only contemplation. The four kinds of samadhi (samadhi, concentration) are the four contemplations that rely on the dharma-nairatmya (dharma-nairatmya, selflessness of phenomena), not the previous person without.
我中四種。暖頂忍世第一方便。是先得等四定也。后章自釋之。釋論曰。此下明八處中第八處。無放逸修。即章第二段。就此有問答。問答即辯法譬兩說。分文為二段。一法說。二譬說。法說中為二。初略示三量智意。二廣釋三量義。
論本云但入唯量者。此明俗觀成唯有識體量。后雖明相見種種。若不顛倒識上變異成相見二及種種則唯識義不成。以無識生緣故識不得生。若有實色唯識義又不成。以變異為二而無二體唯一。
釋論曰此二法一是因一是果者。塵是因。生義得成又不失能取所取之識故。識是果。此就緣緣。作語根是識因。識是果。此就增上緣明義。若約變異義。識是因。根塵並是果。以根塵從識家種子作因緣生也。離識則無塵等故也。
釋論曰又一是所依一是能依者。根塵是所依。識是能依。從識變異種生為根塵。亦得言根塵能依。識是所依也。
釋論曰此二法由無始生死來數習故速疾是故於一時中有種種相貌起者。若就俗諦體唯識為量。為成識義故開成相見二法。廣見有六識相有六塵識。各有無量塵識故言種種相貌。八識一時起及前後論之彌無量種別。雖復為種實唯是識量也。
釋論曰名義各有三為六者。此下論本文第二更廣釋法說義正明入識唯觀有三種。初明唯量者
【現代漢語翻譯】 現代漢語譯本：我處於四種狀態之中：暖位（指修行者開始感受到熱量）、頂位（指修行者達到某種程度的禪定）、忍位（指修行者能夠忍受煩惱）、世第一法（指世間法中最高的智慧），這是最初獲得等四禪定的方便法門。後面的章節會對此進行解釋。釋論中說：『下面闡明八處中的第八處，即無放逸修。』這就是本章的第二段。關於這一點，有問答環節，問答環節包括辯法和譬喻兩種說法。將文章分為兩段：一是法說，二是譬喻說。在法說中又分為兩個部分：首先簡要地揭示三量智的意義，其次詳細地解釋三量的含義。 論本中說『但入唯量者』，這說明以世俗的觀點來看，成就的只是唯識的體量。雖然後面闡明了相和見種種，但如果不是顛倒的識上變異而成的相和見二者以及種種，那麼唯識的意義就不能成立。因為沒有識產生的因緣，識就無法產生。如果存在真實的色法，那麼唯識的意義也不能成立，因為變異成為二者卻沒有二個實體，只有一個識。 釋論中說：『這兩種法，一種是因，一種是果。』塵是因，生起之義才能成立，並且不會失去能取和所取的識，所以識是果。這是就緣緣來說明的。作語根是識的因，識是果。這是就增上緣來說明意義。如果從變異的意義來說，識是因，根和塵都是果。因為根和塵是從識家的種子作為因緣而產生的。離開識就沒有塵等等。 釋論中說：『又一種是所依，一種是能依。』根和塵是所依，識是能依。從識的變異種子生出根和塵，也可以說根和塵是能依，識是所依。 釋論中說：『這兩種法由於從無始生死以來不斷地串習，所以非常迅速，因此在一時之中有種種相貌生起。』如果就世俗諦來說，以唯識為體量，爲了成就識的意義，所以開成相和見二法。廣見有六識的相，有六塵識。各有無量的塵識，所以說種種相貌。八識一時生起以及前後討論，有無數種差別。雖然有種種差別，但實際上只是識的體量。 釋論中說：『名義各有三，合起來是六。』下面論本文的第二部分，更廣泛地解釋法說的意義，正是闡明進入識的唯一途徑是觀察三種事物。首先闡明唯量。
【English Translation】 English version: I am in four states: Warmth (referring to the practitioner beginning to feel heat), Peak (referring to the practitioner reaching a certain level of Samadhi), Patience (referring to the practitioner being able to endure afflictions), and the Highest Mundane Dharma (referring to the highest wisdom in mundane dharma). This is the expedient method for initially attaining the four Dhyanas. The later chapters will explain this. The commentary says: 'Below clarifies the eighth of the eight places, which is diligent cultivation.' This is the second section of this chapter. Regarding this, there is a question-and-answer session, which includes both Dharma debate and metaphorical explanations. The text is divided into two sections: first, the Dharma explanation; second, the metaphorical explanation. Within the Dharma explanation, there are two parts: first, a brief revelation of the meaning of the three kinds of valid cognition; second, a detailed explanation of the meaning of the three kinds of valid cognition. The treatise states, 'Those who only enter the mere quantity,' this explains that from a conventional perspective, what is accomplished is only the quantity of consciousness-only. Although the appearances and perceptions are explained later, if the appearances and perceptions, and the various things, are not transformations on the non-inverted consciousness, then the meaning of consciousness-only cannot be established. Because there is no cause for the arising of consciousness, consciousness cannot arise. If there is real form, then the meaning of consciousness-only also cannot be established, because the transformations become two but there are not two entities, only one consciousness. The commentary says: 'These two dharmas, one is the cause, and one is the effect.' Dust is the cause, so the meaning of arising can be established, and the consciousness that can grasp and what is grasped is not lost, so consciousness is the effect. This is explained in terms of condition-condition. The root of speech is the cause of consciousness, and consciousness is the effect. This explains the meaning in terms of the dominant condition. If from the meaning of transformation, consciousness is the cause, and the roots and dust are all the effects. Because the roots and dust arise from the seeds of the consciousness family as causes and conditions. Without consciousness, there would be no dust, etc. The commentary says: 'Also, one is the support, and one is what relies on it.' The roots and dust are the support, and consciousness is what relies on it. The roots and dust arise from the transformation seeds of consciousness, and it can also be said that the roots and dust are what rely on it, and consciousness is the support. The commentary says: 'These two dharmas are rapid because they have been practiced repeatedly since beginningless samsara, therefore various appearances arise at one time.' If from the perspective of conventional truth, taking consciousness-only as the quantity, in order to accomplish the meaning of consciousness, the two dharmas of appearance and perception are opened up. Broadly speaking, there are the appearances of the six consciousnesses, and there are the six dust consciousnesses. Each has countless dust consciousnesses, so it is said that there are various appearances. The arising of the eight consciousnesses at one time and the discussion before and after have countless kinds of differences. Although there are various differences, in reality, it is only the quantity of consciousness. The commentary says: 'The names and meanings each have three, which together are six.' Below, the second part of the treatise text further explains the meaning of the Dharma explanation, precisely clarifying that the only way to enter consciousness is to observe three things. First, clarify the mere quantity.
六相為義。次尋名無所有者。名本目義義無所有故名無義者。所因即六塵以諸塵為義。塵無所有此名空。無所因名何義。又此名為自有義為當無義若有義義無所有故名無義者。若除有物可得有于有家之無。既無有于有法有。何有家之無耶。故亦無義也。次義自性差別二法如釋論可見。不釋之。次第二明相見現如釋論解。作取能所取義既不成。始達於一識上作自分別為相見二法有。次第三釋論解種種相貌觀云。於一時中能觀種種相貌。無相無生名入種種相貌。觀者無相無生為本。從法來至法本極處方達種相貌觀成也。若不達理體于顛倒事相解終不成好解也。次明入三性譬者。此答第二如何法問更為二。初有三十四行文行譬行合釋之。二者從如此菩薩由入似義下三十三行文法說顯成前譬也。譬即借小乘事相以為譬。譬如闇中不了藤謂為蛇。蛇譬分別性事中有。藤譬俗中有識。是依他性。而藤以事檢之無自體但有四微。四微譬安立中有真實性。然蛇本來是無。由闇不了見藤橫謂為蛇也。一切眾生不了別俗中唯有識。于識上作根塵等解。此根塵實無所有。如藤上本無有蛇也。次明藤無自體。假說四微為藤。如達四微時即不見有藤。合譬如於真中不達一如無相。于如上橫倒見分別性根塵。如見蛇時不見藤。根塵既無所有。即見無
【現代漢語翻譯】 現代漢語譯本 六相的意義在於說明事物之間的相互關係。接下來探討『名無所有』的含義。『名』（nāma）的根本意義在於表達事物的意義，但因為意義本身也是空無所有的，所以稱為『無義』。『所因』指的是六塵（ṣaḍāyatana），以各種塵境作為意義。塵境本身是空無所有的，因此稱為『空』。如果沒有所因，那麼『名』又有什麼意義呢？這個『名』是具有自有的意義，還是沒有意義呢？如果它具有意義，但意義本身是空無所有的，所以稱為『無義』。如果排除了『有』的事物，才能得到『有』的範疇中的『無』。既然在『有』的法則中不存在『有』，那麼又怎麼會有『有』的範疇中的『無』呢？所以說，『名』也是沒有意義的。接下來，關於『義』的自性和差別這兩種法則，可以參考《釋論》（Mahāprajñāpāramitopadeśa），這裡不再解釋。接下來第二點，闡明『相見』（nimitta-graha）的顯現，也如《釋論》中的解釋。如果能取和所取的意義都不能成立，那麼最初在一識（vijñāna）之上所產生的自我的分別，就成為『相』和『見』這兩種法則。接下來第三點，如《釋論》中解釋的各種相貌觀，說的是在同一時間中能夠觀察到各種相貌。『無相無生』（animitta-anutpāda）被稱為進入各種相貌。觀者的根本在於『無相無生』，從法的本源到達法的根本極處，才能達到各種相貌觀的成就。如果不能通達理體的本質，那麼對於顛倒的事相的理解最終不會是正確的理解。接下來闡明進入三性（trilakṣaṇa）的比喻。這是對第二個『如何法』問題的回答，分為兩個部分。首先有三十四行文字，將文和比喻結合起來解釋。第二部分是從『如此菩薩由入似義』開始的三十三行文字，用文法來說明併成就前面的比喻。比喻是借用小乘的事相作為比喻。比如在黑暗中不能分辨藤條，就認為它是蛇。蛇比喻分別性（parikalpita-lakṣaṇa），存在於事物之中。藤條比喻俗諦（saṃvṛti-satya）中的識，是依他性（paratantra-lakṣaṇa）。而藤條用事實來檢驗，它沒有自體，只有四微（catvāri mahābhūtāni）。四微比喻安立（avasthā）中的真實性（bhūtatathatā）。然而蛇本來是不存在的，因為在黑暗中不能分辨，所以把藤條錯誤地認為是蛇。一切眾生不能分辨俗諦中只有識，就在識之上產生根塵（indriya-viṣaya）等的理解。這些根塵實際上是空無所有的，就像藤條上本來沒有蛇一樣。接下來闡明藤條沒有自體，只是假說四微是藤條。如果通達四微時，就看不到有藤條。合起來比喻，就像在真諦（paramārtha-satya）中不能通達一如無相，就在如如（tathatā）之上橫生顛倒，見到分別性的根塵。就像見到蛇時就看不到藤條。根塵既然是空無所有的，就能見到無。
【English Translation】 English version The meaning of the six aspects (ṣaḍlakṣaṇa) lies in explaining the interrelationships between things. Next, we explore the meaning of 'name without substance' (nāma-śūnyatā). The fundamental meaning of 'name' (nāma) is to express the meaning of things, but because the meaning itself is empty and without substance, it is called 'meaningless' (anartha). 'Cause' (hetu) refers to the six sense objects (ṣaḍāyatana), using various sense objects as meaning. The sense objects themselves are empty and without substance, therefore they are called 'empty' (śūnya). If there is no cause, then what meaning does 'name' have? Does this 'name' have its own inherent meaning, or is it meaningless? If it has meaning, but the meaning itself is empty and without substance, it is called 'meaningless'. If we exclude the 'existent' (bhāva) things, then we can obtain the 'non-existence' (abhāva) within the category of 'existence'. Since 'existence' does not exist in the law of 'existence', then how can there be 'non-existence' in the category of 'existence'? Therefore, it is said that 'name' is also meaningless. Next, regarding the two laws of the self-nature (svabhāva) and difference (viśeṣa) of 'meaning', you can refer to the Treatise (Mahāprajñāpāramitopadeśa), which will not be explained here. Next, the second point clarifies the manifestation of 'appearance and perception' (nimitta-graha), as explained in the Treatise. If the meaning of the grasper and the grasped cannot be established, then the self-discrimination that initially arises on one consciousness (vijñāna) becomes the two laws of 'appearance' and 'perception'. Next, the third point, as explained in the Treatise regarding the various aspects of contemplation, says that one can observe various aspects at the same time. 'No appearance, no arising' (animitta-anutpāda) is called entering various aspects. The foundation of the contemplator lies in 'no appearance, no arising'. Only by reaching the fundamental extreme of the Dharma from the source of the Dharma can the accomplishment of various aspects of contemplation be achieved. If one cannot understand the essence of the principle, then the understanding of the inverted phenomena will ultimately not be a correct understanding. Next, clarify the metaphor of entering the three natures (trilakṣaṇa). This is the answer to the second question of 'how is the Dharma', divided into two parts. First, there are thirty-four lines of text, explaining the text and the metaphor together. The second part is the thirty-three lines of text starting from 'Thus, Bodhisattvas enter the meaning of similarity', using grammar to explain and accomplish the previous metaphor. The metaphor borrows the phenomena of the Lesser Vehicle (Hīnayāna) as a metaphor. For example, in the darkness, one cannot distinguish a vine and thinks it is a snake. The snake is a metaphor for the imputed nature (parikalpita-lakṣaṇa), which exists in things. The vine is a metaphor for consciousness in conventional truth (saṃvṛti-satya), which is the dependent nature (paratantra-lakṣaṇa). And the vine, when examined with facts, has no self-nature, only the four elements (catvāri mahābhūtāni). The four elements are a metaphor for the reality (bhūtatathatā) in the establishment (avasthā). However, the snake originally does not exist, because it cannot be distinguished in the darkness, so the vine is mistakenly thought to be a snake. All sentient beings cannot distinguish that there is only consciousness in conventional truth, and they generate understandings of sense organs and sense objects (indriya-viṣaya) on consciousness. These sense organs and sense objects are actually empty and without substance, just like there is originally no snake on the vine. Next, clarify that the vine has no self-nature, it is just a provisional saying that the four elements are the vine. If one understands the four elements, one will not see the vine. Combining the metaphor, it is like not being able to understand the oneness and no-appearance in ultimate truth (paramārtha-satya), and one generates inversion on suchness (tathatā), seeing the sense organs and sense objects of the imputed nature. Just like seeing the snake and not seeing the vine. Since the sense organs and sense objects are empty and without substance, one can see the non-existence.
相性。是約分別性無所有分。見真如見唯有識。即見依他性。見藤時無蛇。未明四微緣識即無生見即無相無生。即是俗識見真實性。如見四微時無藤。本為對俗識立真如。俗既空無所對。真亦絕待第一義空。如見四微亦無所有唯空。即是真實性成無性性。即非安立諦。無於二諦三性等也。
論本云如此菩薩由入似義下。第二法說更顯前譬。論文初論文顯次第入三性義。第二既論文明由入真實性舍唯識想。第三明意言分別是先聞法種類。四段明無塵。五明生緣盡識無生。後段釋結可解也。
釋論曰複次是時無有一塵品類而非菩薩而了別者。既久習研釋精識反覆熟觀已竟。雖無別體不無識法為相識義也。但此識法本無二相。分別為二相。實一識為體。是諸法本故。于末始得明瞭后得入真竟。后出觀時方是精識諸法。故無一法而不善達知也。
釋論曰無分別智是名者。此第三段辨菩薩住處境界釋疑也。此為二。初答兩問住處及境界。第二更重辯菩薩通別境界為二。初長行辯通名。二偈辯通別兩名。此下言名者。名本身能表法體為名。又名本定體無分別智慧證理與理成一。即是定自體之名能起后智立教能長章。一切法相是一切表章之根本。故立無分別智為一切差名。
釋論曰複次名者謂究竟者。即是
【現代漢語翻譯】 現代漢語譯本：相性，是指在約定的分別性中一無所有。見到真如（Tathata，事物的真實本性）時，所見的唯有識（Vijnana，意識）。這便是見到了依他性（Paratantra，緣起性）。如同見到藤蔓時，知道沒有蛇。如果未明白四微（物質的最小單位）是識的緣起，就會認為沒有生，見到沒有生，就是見到了無相無生。這便是用世俗的識見到了真實性。如同見到四微時，知道沒有藤蔓。本來是爲了對治世俗的識而建立真如，世俗的識既然空無所有，沒有對立，那麼真如也超越了對待，是第一義空（Paramarthasunyata，終極空性）。如同見到四微時，也一無所有，唯有空，這就是真實性成就了無自性性（Nihsvabhavata，無自性）。這不是安立諦（Samvriti-satya，世俗諦），因為沒有二諦（Two Truths，二諦：俗諦和真諦）、三性（Three Natures，三自性：遍計所執性、依他起性、圓成實性）等等。
論本上說，『如此菩薩由入似義下』。第二法說，是爲了更明顯地顯示前面的譬喻。論文首先闡述了次第進入三性的意義。第二段論文闡明了由於進入真實性而捨棄唯識的想法。第三段闡明了意言分別是先聞法的種類。第四段闡明了無塵。第五段闡明了生緣滅盡，識無生。後面的段落解釋總結，可以理解。
釋論上說，『複次是時無有一塵品類而非菩薩而了別者』。既然長久地研習、解釋，精通了識，反覆熟練地觀察完畢，即使沒有別的本體，也不是沒有識法作為相識的意義。只是這識法本來沒有二相，分別成為二相，實際上是一個識作為本體。這是諸法的根本，所以在最後才得以明白，之後才得以進入真。出觀的時候，才是精通諸法的時候，所以沒有一法不是善於通達知曉的。
釋論上說，『無分別智是名者』。這是第三段，辨別菩薩住處境界，解釋疑問。這裡分為兩部分。第一部分回答兩個問題，即住處和境界。第二部分再次辯論菩薩的共通和不共通的境界，分為兩部分。首先用長行文辯論共通的名。第二用偈頌辯論共通和不共通的兩個名。下面所說的『名』，名本身能夠表達法體，所以稱為名。而且名本身是定的本體，無分別智慧證悟真理，與真理成為一體，這就是定自體之名，能夠發起后智，建立教義，能夠增長篇章。一切法相是一切表章的根本，所以建立無分別智為一切差名。
釋論上說，『複次名者謂究竟者』。這就是
【English Translation】 English version: 'Nature of characteristics' refers to the absence of anything in the agreed-upon distinctiveness. When seeing the Suchness (Tathata, the true nature of things), what is seen is only consciousness (Vijnana). This is seeing the dependent nature (Paratantra, the nature of arising from conditions). It is like seeing a vine and knowing there is no snake. If one does not understand that the four subtle elements (the smallest units of matter) are the cause of consciousness, one will think there is no birth, and seeing no birth is seeing no form and no birth. This is seeing the true nature with mundane consciousness. It is like seeing the four subtle elements and knowing there is no vine. Originally, Suchness was established to counter mundane consciousness. Since mundane consciousness is empty and without opposition, Suchness also transcends duality and is the ultimate emptiness (Paramarthasunyata). It is like seeing the four subtle elements and seeing nothing but emptiness. This is the true nature achieving the nature of no self-nature (Nihsvabhavata). This is not the conventional truth (Samvriti-satya), because there are no Two Truths (conventional and ultimate) or Three Natures (imputed, dependent, and perfected).
The treatise says, 'Thus, the Bodhisattva enters the similar meaning below.' The second Dharma explanation is to more clearly show the previous metaphor. The treatise first explains the meaning of entering the three natures in order. The second treatise clarifies that by entering the true nature, the idea of consciousness-only is abandoned. The third section clarifies that conceptual discrimination is the type of Dharma that was first heard. The fourth section clarifies no dust. The fifth section clarifies that the cause of birth is exhausted, and consciousness is unborn. The following paragraphs explain the summary and can be understood.
The commentary says, 'Furthermore, at this time, there is not a single category of dust that is not distinguished by the Bodhisattva.' Since he has studied and explained it for a long time, is proficient in consciousness, and has repeatedly observed it, even if there is no other entity, it is not that there is no consciousness-dharma as the meaning of mutual consciousness. However, this consciousness-dharma originally had no two aspects, but was distinguished into two aspects. In reality, one consciousness is the body. This is the root of all dharmas, so it is only at the end that one can understand it, and then enter the truth. When coming out of meditation, it is the time when one is proficient in all dharmas, so there is no dharma that one is not good at understanding.
The commentary says, 'The wisdom of non-discrimination is the name.' This is the third section, distinguishing the Bodhisattva's dwelling place and realm, and explaining doubts. This is divided into two parts. The first part answers two questions, namely the dwelling place and the realm. The second part again argues about the common and uncommon realms of the Bodhisattva, divided into two parts. First, use prose to argue for the common name. Second, use verses to argue for the two common and uncommon names. The 'name' mentioned below, the name itself can express the body of the Dharma, so it is called the name. Moreover, the name itself is the body of samadhi, and non-discriminating wisdom can realize the truth and become one with the truth. This is the name of the samadhi itself, which can initiate later wisdom, establish teachings, and can increase chapters. All Dharma characteristics are the foundation of all expressions, so non-discriminating wisdom is established as all different names.
The commentary says, 'Furthermore, the name refers to the ultimate.' This is
真諦是為第一義諦名。是相應之理極果法故言究竟名。真即表究竟極理故為究竟名也。亦即法界者。法界通一切法。皆如無有二相故言通於一切法。一相無有差別。境智無異相也。
論本云無分別智得證得住真如法界者。明不分別一切俗中一切相生等者。相即俗變異事生是識即俗體。由不取此別相故得入住法界。
論本云是時菩薩平等平等者。此下第二明通別平等境界義。此中但明二種平等。依如釋論可見。具十種者。一義自性平等。二無言說行相平等。三無生平等。四因緣不起平等。五畢竟寂滅平等。六離諸虛境平等。七一切行無取捨平等。八一切法離相平等。九離妄相境界如幻如化平等。十妄想境界有無無二平等。略示其名耳。釋論自作兩番釋偈十名義。今略示其前後同異大相。第一法名。初番云。謂色受等眼耳等。此五陰五根等。后即除五陰但明五根故異。第二明人名。初番云。謂信行法行等。此即利鈍二種相似聖人。后即我眾生等。此通一切凡夫異前。第三法名。同取十二部正教義同。第四義名。亦同是正教所詮義。第五性名。初謂無義文字。后即明十四。此亦同。十四是音。二十五是字。合有三十九。而言七者。二字同標章結句以相成。所以止三十七。身解義意如涅槃記中釋也。第六略名。初
【現代漢語翻譯】 現代漢語譯本： 真諦被稱為第一義諦（Paramārtha-satya，最高的真實）。因為它是與相應之理的最終果法，所以稱為究竟。『真』代表究竟的極理，因此是究竟之名。也即是法界（Dharmadhātu，一切法的總稱），法界貫通一切法，都如實而無有二相，所以說貫通於一切法。一相而無有差別，境（對像）與智（智慧）沒有不同的相狀。
《論》中說，無分別智（Nirvikalpa-jñāna，沒有分別的智慧）能夠證得並安住于真如法界（Tathatā-dharmadhātu，如如的法界），這是說明不分別一切世俗中的一切相生等等。相即是世俗的變異之事，生是識（意識）即是世俗的本體。由於不取這些差別之相，所以能夠證得並安住於法界。
《論》中說，『是時菩薩平等平等』，這以下第二部分說明通達和個別的平等境界的意義。這裡只說明兩種平等，依據《釋論》可見，具備十種平等。一、義自性平等。二、無言說行相平等。三、無生平等。四、因緣不起平等。五、畢竟寂滅平等。六、離諸虛境平等。七、一切行無取捨平等。八、一切法離相平等。九、離妄相境界如幻如化平等。十、妄想境界有無無二平等。這裡只是簡略地列出它們的名稱。 《釋論》自己作了兩番解釋偈頌的十個名稱的意義。現在簡略地說明它們前後相同和不同的主要方面。第一是法名。初番說：『謂色受等眼耳等』，這是五陰（Pañca-skandha，構成個體存在的五種要素）、五根（Pañcendriya，感覺器官）等。后番就去除了五陰，只說明五根，所以不同。第二是人名。初番說：『謂信行法行等』，這是指利根和鈍根兩種相似的聖人。后番就說『我眾生等』，這貫通一切凡夫，與前不同。第三是法名，都取十二部正教，意義相同。第四是義名，也相同，都是正教所詮釋的意義。第五是性名，初番說是無義文字，后番就說明十四個，這也相同。十四個是音，二十五個是字，合起來有三十九個。說七個的原因是，兩個字共同標示章節的結尾，互相成就，所以只說三十七個。身解義意，就像《涅槃經》的記載中解釋的那樣。第六是略名，初
【English Translation】 English version: The true meaning is called the First Principle Truth (Paramārtha-satya, the highest truth). Because it is the ultimate fruit-dharma (law) corresponding to the principle, it is called ultimate. 'True' represents the ultimate principle, so it is called ultimate. It is also the Dharmadhātu (totality of all dharmas), which pervades all dharmas, and all are real and without two aspects, so it is said to pervade all dharmas. There is one aspect without difference, and the realm (object) and wisdom (knowledge) have no different aspects.
The Treatise says that non-discriminating wisdom (Nirvikalpa-jñāna, wisdom without discrimination) can attain and abide in the Suchness Dharmadhātu (Tathatā-dharmadhātu, the Dharmadhātu of Suchness), which explains that it does not discriminate all the arising of all phenomena in the mundane world. The aspect is the changing event of the mundane world, and arising is consciousness, which is the substance of the mundane world. Because one does not grasp these different aspects, one can attain and abide in the Dharmadhātu.
The Treatise says, 'At this time, the Bodhisattva is equal and equal,' This second part below explains the meaning of the common and individual states of equality. Here, only two kinds of equality are explained. According to the Commentary, there are ten kinds of equality. First, the equality of the nature of meaning. Second, the equality of the characteristics of non-verbal expression. Third, the equality of non-arising. Fourth, the equality of non-arising from causes and conditions. Fifth, the equality of ultimate extinction. Sixth, the equality of being free from all illusory realms. Seventh, the equality of non-grasping and non-rejection of all actions. Eighth, the equality of being free from aspects of all dharmas. Ninth, the equality of being free from delusional realms, like illusions and transformations. Tenth, the equality of the delusional realm being neither existent nor non-existent. Here, only their names are briefly listed. The Commentary itself made two explanations of the meaning of the ten names in the verses. Now, briefly explain the main aspects of their similarities and differences before and after. The first is the name of the dharma. The first version says: 'Such as form, feeling, etc., eyes, ears, etc.', these are the five aggregates (Pañca-skandha, the five elements that constitute individual existence), the five roots (Pañcendriya, sensory organs), etc. The later version removed the five aggregates and only explained the five roots, so it is different. The second is the name of the person. The first version says: 'Such as faith-conduct, dharma-conduct, etc.', which refers to the two kinds of similar sages with sharp and dull faculties. The later version says 'self, sentient beings, etc.', which pervades all ordinary people, which is different from the previous one. The third is the name of the dharma, which all take the twelve divisions of the correct teachings, and the meaning is the same. The fourth is the name of the meaning, which is also the same, and is the meaning explained by the correct teachings. The fifth is the name of the nature. The first version says that it is meaningless text, and the later version explains fourteen, which is also the same. Fourteen are sounds, and twenty-five are letters, which together make thirty-nine. The reason for saying seven is that the two characters jointly mark the end of the chapter and complement each other, so only thirty-seven are said. The meaning of body understanding is as explained in the record of the Nirvana Sutra. The sixth is the abbreviated name, the first
謂眾生等通名。后即有為無為。此即后番通內外根無為等。前但有為論正報名耳。第七廣名。前謂眾生各有別名。后謂色受等。即五陰空等成眾生法六大則異也。第八不凈名。前後同凡夫。第九凈名。前明聖人等。后明須陀洹等。此略同。第十究竟名。亦同是果上極處名呼為究竟名。地地皆亦隨分究竟義。但成自利利他。皆有隨分也。
釋論曰究竟名謂緣極通境出世智及出世后智一切法真如境者。緣極通境二種智所緣真如。目此境為究竟。欲顯此究竟理與二乘所緣有異。用緣極通境以目二智示是此二智境。次論本結前可解。
釋論曰如此謂方便次第時節捨得者。方便即八處持善根初后自有次第淺深時節。即有方便。正觀等三諦觀等舍分別得。即得真智得證真如無得之理也。后可見也。
論本云由入此相得入初歡喜地者。此釋第七資糧果章。就章為三。初總標。二別釋八果。三結示于見道得此八果。總標文可解。第二別釋中釋第一勝時果云。舍凡夫二乘位始得菩薩真位。前十解中雖名聖。未得不二之真聖猶故。是假名菩薩。未得斷凡夫性以身猶未得常住法身故。同凡夫二乘各各差別妄想法為身故也。初地得理無二法身智無二常住法身方是真聖位。異地前假名也。釋第二云。舍自愛名歡。生他愛名喜者
【現代漢語翻譯】 謂眾生等通名：這是對所有眾生的一個總稱。 后即有為無為：之後才區分有為法和無為法。 此即后番通內外根無為等：這裡指的是後面所說的包含內外諸根和無為法等。 前但有為論正報名耳：前面只是就著有為法來討論其正確的名稱而已。 第七廣名：第七種是廣名。 前謂眾生各有別名：前面說的是眾生各有不同的名字。 后謂色受等。即五陰空等成眾生法六大則異也：後面說的是色、受等五陰皆空，成就眾生之法，而地、水、火、風、空、識六大則不同。 第八不凈名：第八種是不凈名。 前後同凡夫：前後都指凡夫。 第九凈名：第九種是凈名。 前明聖人等：前面指的是聖人等。 后明須陀洹（Srotapanna，入流果）等：後面指的是須陀洹等。 此略同：這大致相同。 第十究竟名：第十種是究竟名。 亦同是果上極處名呼為究竟名：也是指在果位上達到極致的境界，稱之為究竟名。 地地皆亦隨分究竟義：每個菩薩地都有隨其分位的究竟之義。 但成自利利他。皆有隨分也：只是在成就自利利他方面，都有隨其分位的不同。 釋論曰究竟名謂緣極通境出世智及出世后智一切法真如境者：釋論說，究竟名指的是以緣極通境的出世智和出世后智所緣的一切法真如之境。 緣極通境二種智所緣真如。目此境為究竟：緣極通境這兩種智慧所緣的真如，就稱這個境界為究竟。 欲顯此究竟理與二乘所緣有異：想要顯示這種究竟的道理與二乘（聲聞乘和緣覺乘）所緣的境界有所不同。 用緣極通境以目二智示是此二智境：用緣極通境來指代這兩種智慧，表明這是這兩種智慧的境界。 次論本結前可解：接下來的論本總結前文，可以理解。 釋論曰如此謂方便次第時節捨得者：釋論說，像這樣指的是方便的次第、時節、舍和得。 方便即八處持善根初后自有次第淺深時節：方便指的是八處持善根，從開始到最後，自然有次第、深淺和時節。 即有方便。正觀等三諦觀等舍分別得。即得真智得證真如無得之理也：這就是方便。通過正觀等三諦觀等，捨棄分別，獲得真智，證得真如，實際上並沒有獲得什麼。 后可見也：後面可以看得到。 論本云由入此相得入初歡喜地者：論本說，由於進入這種狀態，才能進入初歡喜地（Prathamā-bhūmi，菩薩十地之第一地）。 此釋第七資糧果章：這是解釋第七資糧果章。 就章為三。初總標。二別釋八果。三結示于見道得此八果：就這一章分為三部分。首先是總標，其次是分別解釋八種果，最後是總結說明在見道時獲得這八種果。 總標文可解：總標的部分可以理解。 第二別釋中釋第一勝時果云。舍凡夫二乘位始得菩薩真位：第二部分分別解釋中，解釋第一勝時果說，捨棄凡夫和二乘的地位，才開始獲得菩薩的真實地位。 前十解中雖名聖。未得不二之真聖猶故。是假名菩薩：之前的十解中雖然名為聖，但沒有獲得不二的真實聖位，仍然是假名菩薩。 未得斷凡夫性以身猶未得常住法身故。同凡夫二乘各各差別妄想法為身故也：沒有斷除凡夫的性質，因為身體還沒有獲得常住法身。和凡夫、二乘一樣，各自以差別妄想之法為身。 初地得理無二法身智無二常住法身方是真聖位。異地前假名也：初地獲得理無二、法身智無二的常住法身，才是真正的聖位。在初地之前都是假名。 釋第二云。舍自愛名歡。生他愛名喜者：解釋第二種果說，捨棄自愛名為歡，生起他愛名為喜。
【English Translation】 『謂眾生等通名』 (wèi zhòngshēng děng tōngmíng): This is a general term for all sentient beings. 『后即有為無為』 (hòu jí yǒu wéi wúwéi): Afterwards, there is the distinction between conditioned (saṃskṛta) and unconditioned (asaṃskṛta) dharmas. 『此即后番通內外根無為等』 (cǐ jí hòu fān tōng nèiwài gēn wúwéi děng): This refers to what is mentioned later, including the internal and external roots and unconditioned dharmas, etc. 『前但有為論正報名耳』 (qián dàn yǒu wéi lùn zhèng bàomíng ěr): Previously, it was only discussing the correct names of conditioned dharmas. 『第七廣名』 (dì qī guǎngmíng): The seventh is the broad name. 『前謂眾生各有別名』 (qián wèi zhòngshēng gè yǒu biémíng): Previously, it was said that sentient beings each have different names. 『后謂色受等。即五陰空等成眾生法六大則異也』 (hòu wèi sè shòu děng. jí wǔyīn kōng děng chéng zhòngshēng fǎ liùdà zé yì yě): Later, it refers to form (rūpa), feeling (vedanā), etc., meaning that the five aggregates (skandhas) are empty, thus accomplishing the dharma of sentient beings, while the six great elements (mahābhūta) are different. 『第八不凈名』 (dì bā bùjìngmíng): The eighth is the impure name. 『前後同凡夫』 (qiánhòu tóng fánfū): Both before and after, it refers to ordinary beings (pṛthagjana). 『第九凈名』 (dì jiǔ jìngmíng): The ninth is the pure name. 『前明聖人等』 (qián míng shèngrén děng): Previously, it referred to sages (ārya), etc. 『后明須陀洹 (Srotapanna，入流果) 等』 (hòu míng xūtuóhuán děng): Later, it refers to Srotapannas (stream-enterers), etc. 『此略同』 (cǐ lüè tóng): This is roughly the same. 『第十究竟名』 (dì shí jiūjìngmíng): The tenth is the ultimate name. 『亦同是果上極處名呼為究竟名』 (yì tóng shì guǒ shàng jí chù míng hū wèi jiūjìngmíng): It also refers to the ultimate state on the fruition, which is called the ultimate name. 『地地皆亦隨分究竟義』 (dì dì jiē yì suífèn jiūjìng yì): Each Bodhisattva ground (bhūmi) also has its own degree of ultimate meaning. 『但成自利利他。皆有隨分也』 (dàn chéng zìlì lìtā. jiē yǒu suífèn yě): It's just that in accomplishing self-benefit and benefiting others, there are different degrees. 『釋論曰究竟名謂緣極通境出世智及出世后智一切法真如境者』 (Shìlùn yuē jiūjìngmíng wèi yuán jí tōngjìng chūshì zhì jí chūshì hòu zhì yīqiè fǎ zhēnrú jìng zhě): The commentary says that the ultimate name refers to the realm of Suchness (tathatā) of all dharmas, which is the object of the transcendent wisdom (lokottara-jñāna) and subsequent transcendent wisdom, which cognize the ultimate and all-pervading realm. 『緣極通境二種智所緣真如。目此境為究竟』 (Yuán jí tōngjìng èr zhǒng zhì suǒ yuán zhēnrú. Mù cǐ jìng wèi jiūjìng): The Suchness cognized by these two types of wisdom that cognize the ultimate and all-pervading realm is called the ultimate realm. 『欲顯此究竟理與二乘所緣有異』 (Yù xiǎn cǐ jiūjìng lǐ yǔ èrchéng suǒ yuán yǒu yì): It wants to show that this ultimate principle is different from what is cognized by the two vehicles (śrāvakayāna and pratyekabuddhayāna). 『用緣極通境以目二智示是此二智境』 (Yòng yuán jí tōngjìng yǐ mù èr zhì shì shì cǐ èr zhì jìng): Using 'cognizing the ultimate and all-pervading realm' to refer to these two wisdoms indicates that this is the realm of these two wisdoms. 『次論本結前可解』 (Cì lùnběn jié qián kě jiě): The following text of the treatise, which summarizes the previous part, is understandable. 『釋論曰如此謂方便次第時節捨得者』 (Shìlùn yuē rúcǐ wèi fāngbiàn cìdì shījié shědé zhě): The commentary says that 'like this' refers to the sequence, timing, abandonment, and attainment of skillful means (upāya). 『方便即八處持善根初后自有次第淺深時節』 (Fāngbiàn jí bā chù chí shàngēn chū hòu zì yǒu cìdì qiǎnshēn shījié): Skillful means refers to the eight abodes of holding onto roots of goodness, which naturally have a sequence, depth, and timing from beginning to end. 『即有方便。正觀等三諦觀等舍分別得。即得真智得證真如無得之理也』 (Jí yǒu fāngbiàn. Zhèng guān děng sāndì guān děng shě fēnbié dé. Jí dé zhēnzhì dé zhèng zhēnrú wú dé zhī lǐ yě): This is skillful means. Through correct contemplation (samyag-darśana), such as contemplating the three truths (tri-satya), abandoning discrimination, one obtains true wisdom (jñāna) and realizes Suchness, but there is no principle of attainment. 『后可見也』 (Hòu kě jiàn yě): This can be seen later. 『論本云由入此相得入初歡喜地者』 (Lùnběn yún yóu rù cǐ xiāng dé rù chū huānxǐ dì zhě): The treatise says that by entering this state, one can enter the first joyous ground (Prathamā-bhūmi) of the ten Bodhisattva grounds. 『此釋第七資糧果章』 (Cǐ shì dì qī zīliáng guǒ zhāng): This explains the seventh chapter on the fruits of accumulation. 『就章為三。初總標。二別釋八果。三結示于見道得此八果』 (Jiù zhāng wèi sān. Chū zǒngbiāo. Èr biéshì bā guǒ. Sān jiéshì yú jiàndào dé cǐ bā guǒ): This chapter is divided into three parts. First, a general statement; second, a separate explanation of the eight fruits; and third, a conclusion showing that these eight fruits are obtained in the path of seeing (darśana-mārga). 『總標文可解』 (Zǒngbiāo wén kě jiě): The general statement is understandable. 『第二別釋中釋第一勝時果云。舍凡夫二乘位始得菩薩真位』 (Dì èr biéshì zhōng shì dì yī shèngshí guǒ yún. Shě fánfū èrchéng wèi shǐ dé púsà zhēn wèi): In the second part, the separate explanation, the explanation of the first fruit of superior time says that by abandoning the position of ordinary beings and the two vehicles, one begins to obtain the true position of a Bodhisattva. 『前十解中雖名聖。未得不二之真聖猶故。是假名菩薩』 (Qián shí jiě zhōng suī míng shèng. Wèi dé bù èr zhī zhēn shèng yóu gù. Shì jiǎmíng púsà): Although named a sage in the previous ten understandings, one has not yet obtained the true sagehood of non-duality, and is therefore a nominal Bodhisattva. 『未得斷凡夫性以身猶未得常住法身故。同凡夫二乘各各差別妄想法為身故也』 (Wèi dé duàn fánfū xìng yǐ shēn yóu wèi dé chángzhù fǎshēn gù. Tóng fánfū èrchéng gègè chābié wàngxiǎng fǎ wèi shēn gù yě): One has not yet severed the nature of an ordinary being because the body has not yet obtained the permanent Dharma body (dharmakāya). Like ordinary beings and the two vehicles, each takes the dharma of differentiated delusion as the body. 『初地得理無二法身智無二常住法身方是真聖位。異地前假名也』 (Chū dì dé lǐ wú èr fǎshēn zhì wú èr chángzhù fǎshēn fāng shì zhēn shèng wèi. Yì dì qián jiǎmíng yě): Only when one obtains the non-duality of principle and the non-duality of Dharma body wisdom, the permanent Dharma body, in the first ground, is it the true position of a sage. Before the first ground, it is a nominal position. 『釋第二云。舍自愛名歡。生他愛名喜者』 (Shì dì èr yún. Shě zì ài míng huān. Shēng tā ài míng xǐ zhě): The explanation of the second fruit says that abandoning self-love is called joy (harsa), and generating love for others is called delight (pramoda).
。除貪瞋故不愛惜自身。能行大舍心恒歡悅。由除嫉妒故不憎惡他。見他得利益心恒慶喜。方便中有此力故名方便。果正智得理不二之時。無喜不喜之相。昔著我愛。今自他不異故不復愛自憎他。所以令他不達此理者復生悲欲令達之故。
釋論曰未曾得大用及出世心者。大用由證法身起應化身是大用。無分別智是出世心。今始得之。是故生喜也。第三地者名勝果。正釋地體義等。后當廣釋自見。釋第四勝通達果云。三義。一由得四依。依法不依人等四依者。一依法。是法門即是詮教。人是能示詮之人。藉人求皆舍人不依人而往也。二依義。義是文下所依以。此所依以即得利益。語止是指示令取義。住語即執詮為病不應依也。三者依智不依識者。智是達理能離生死法。識是隨生死起惑遇種種生死後有。四者簡依了義經者。細有了不了義。依文判了義。依理判不了義。若不能如此則自在生疑則不能得理。豈能利他。依理判了義經則能成就二利也。二者明通法界十重。從初通達乃至上地皆善通達者。此十即十地觀境十功德。若理觀從初地達一功德即達十皆善通達。若就差別義。取法界即不達二地功德。分別中有分別倒惑故通達為難也。三約四方便。如文可見。前後說處多也。第五明生佛家者。即真如無生之家也。無明
【現代漢語翻譯】 現代漢語譯本：因為斷除了貪婪和嗔恨，所以不再過分愛惜自身。能夠實行偉大的佈施，內心常常充滿喜悅。由於消除了嫉妒，所以不憎恨他人，看到他人獲得利益，內心常常感到慶幸和喜悅。方便法門中具有這種力量，所以稱為方便。當果位的正智達到理與事不二的境界時，就沒有喜歡或不喜歡的分別。過去執著于自我愛，現在因為自己與他人沒有差別，所以不再愛自己而憎恨他人。因此，對於那些不明白這個道理的人，又生起悲憫之心，希望他們也能明白。
《釋論》說：『未曾獲得大用以及出世之心的人』。『大用』是指證得法身而產生的應化身，『出世心』是指無分別智。現在才開始獲得這些，所以心生歡喜。第三地被稱為『勝果』，主要解釋地體的意義等等，後面將會詳細解釋自己所見。解釋第四勝通達果時說：有三種意義。第一，由於獲得四依。依法不依人等四依是指：第一，依法。法是指法門，也就是詮釋教義。人是指能夠指示詮釋的人。通過人來尋求，最終都要捨棄人，不依賴於人而前進。第二，依義。義是指文字下面所蘊含的意義。通過這個意義才能獲得利益。語言文字只是指示，引導人們去理解意義。執著于語言文字本身就是一種弊病，不應該依賴。第三，依智不依識。智是指通達真理，能夠脫離生死之法。識是隨著生死而生起迷惑，遭遇種種生死後有。第四，簡擇依賴了義經。經典有細微的了義和不了義之分。依據文字來判斷了義，依據道理來判斷不了義。如果不能這樣做，就會隨意產生疑惑，就不能通達真理，又怎麼能利益他人呢？依據道理來判斷了義經，就能成就自利利他。第二，闡明通達法界十重。從最初的通達到上面的各個地都能夠善於通達。這十重就是十地所觀的十種境界和十種功德。如果從理觀的角度來看，從初地通達一種功德，就通達了全部十種功德，都能夠善於通達。如果從差別的角度來看，如果執著於法界的差別，就不能通達二地的功德，因為在分別之中有分別顛倒的迷惑，所以通達就變得困難。第三，關於四方便，如經文所見，前後多處都有說明。第五，闡明生佛之家，也就是真如無生之家。無明（avidyā）。
【English Translation】 English version: Because greed and hatred are eliminated, one no longer cherishes oneself excessively. Being able to practice great generosity, the mind is constantly filled with joy. Due to the elimination of jealousy, one does not hate others; seeing others gain benefits, the mind is constantly delighted and joyful. The expedient methods (upāya) have this power, therefore they are called expedient. When the correct wisdom (prajñā) of the fruition reaches the state where principle (tattva) and phenomena (lakṣaṇa) are non-dual, there is no distinction of liking or disliking. In the past, one was attached to self-love; now, because oneself and others are not different, one no longer loves oneself and hates others. Therefore, for those who do not understand this principle, compassion arises again, wishing them to understand it as well.
The Śāstra says: 'Those who have never attained great function (mahā-prayojana) and transcendent mind (lokottara-citta).' 'Great function' refers to the manifested bodies (nirmāṇakāya and saṃbhogakāya) arising from the attainment of the Dharma body (dharmakāya); 'transcendent mind' refers to non-discriminating wisdom (nirvikalpa-jñāna). Now, only beginning to attain these, joy arises. The third ground (bhūmi) is called 'Superior Fruit' (Viśeṣārtha), mainly explaining the meaning of the ground's substance, etc., which will be explained in detail later regarding one's own view. Explaining the fourth superior attainment of penetration fruit, it says: There are three meanings. First, due to obtaining the four reliances (catuḥ-pratisaraṇa). Relying on the Dharma (dharma-pratisaraṇa) and not on the person (pudgala-pratisaraṇa), etc., the four reliances refer to: First, relying on the Dharma. Dharma refers to the teachings, which are the explanation of the doctrine. Person refers to the one who can indicate the explanation. Seeking through a person, one must ultimately abandon the person, not relying on the person but moving forward. Second, relying on the meaning (artha-pratisaraṇa). Meaning refers to the meaning contained beneath the words. Through this meaning, one can obtain benefits. Language and words are only indications, guiding people to understand the meaning. Attaching to the words themselves is a flaw and should not be relied upon. Third, relying on wisdom (jñāna-pratisaraṇa) and not on consciousness (vijñāna-pratisaraṇa). Wisdom refers to understanding the truth, being able to escape the laws of birth and death. Consciousness arises with birth and death, encountering various existences after death. Fourth, selectively relying on definitive sutras (nītārtha-sūtra). Sutras have subtle distinctions between definitive and non-definitive meanings. Judging definitive meaning based on the words, judging non-definitive meaning based on the principle. If one cannot do this, doubts will arise arbitrarily, and one cannot penetrate the truth, how can one benefit others? Judging definitive sutras based on the principle can accomplish both self-benefit and benefiting others. Second, elucidating the ten levels of penetrating the Dharma realm (dharma-dhātu). From the initial penetration to the upper grounds, all are skilled in penetrating. These ten levels are the ten objects of contemplation and the ten merits of the ten grounds. If viewed from the perspective of principle, penetrating one merit from the first ground means penetrating all ten merits, all are skilled in penetrating. If viewed from the perspective of difference, if one clings to the differences of the Dharma realm, one cannot penetrate the merits of the second ground, because in discrimination there is the delusion of inverted discrimination, so penetration becomes difficult. Third, regarding the four expedients, as seen in the text, there are many explanations in various places. Fifth, elucidating the family of Buddhas and sentient beings, which is the family of true suchness (tathatā) and non-origination (anutpāda). Ignorance (avidyā).
能生眾生生死無實體如但有外相貌無實體也。今生法身中故不為無明㲉所苞裹也。又佛子五義者。一愿樂無上乘為種子者。由信樂故得多聞熏習為種子。二般若為母者。母有能生子義。若非無分別智則不脫生死。何得生如來家。智不令諸惡執□之。惡執□之則有無明。無明則能生生死。般若生即是無生生也。故離分別得無生生。故是生如來家也。三以定為胎者。胎能含養兒滿十月故生。由定能含養眾行故無分別智生。即是佛子生。四大悲為乳母者。乳母能資養兒。大悲利他即復資養成我眾行。若不為利他則同二乘。豈成大行。故大悲如乳母養子也。五諸佛為父者。一者子藉父遣體生。二者父又能訓誨令子成長。三者又為外蔭護等。明佛子從佛性法身生即是體也。三身又訓誨令成長義。二身師義可見。法身為自體常住。師既師自體義亦得是無師智也。又不令惡法侵損。是外蔭護也。
釋論曰恩養果有四種一廣大二最極三無邊四無倒者。平等令一切得解脫故名廣大。悉令得入無餘涅槃故名最極。利益無限量盡一切眾生故名無邊。凡所利益稱根性無不如理故名無倒。由證如同以如為體不見有眾生異我故得眾生心平等。由得大悲同有利他用故得菩薩心平等。由同法身及法界為體異故得法佛心平等。第七第八二果如釋論大
【現代漢語翻譯】 現代漢語譯本 能生眾生的生死輪迴，實際上並沒有實體，就像只有外表而沒有實質一樣。現在於法身中產生，所以不會被無明（avidyā）的黑暗所包裹。再說，佛子有五種含義：一、以愿樂無上乘（anuttara-yāna）為種子。由於信樂的緣故，通過多聞熏習作為種子。二、以般若（prajñā，智慧）為母。母親有能生子的含義。如果不是無分別智，就不能脫離生死輪迴，又怎麼能生在如來家呢？智慧不會讓各種惡見執著產生。惡見執著產生就會有無明，無明就能產生生死輪迴。般若產生就是無生之生。所以，離開分別才能得到無生之生，因此是生在如來家。三、以定（samādhi，禪定）為胎。胎能含養嬰兒，滿十個月后出生。由於禪定能含養各種修行，所以無分別智產生，就是佛子出生。四、以大悲（mahākaruṇā）為乳母。乳母能資養嬰兒。大悲利他，又反過來資養成就我的各種修行。如果不為利益他人，就和二乘（聲聞乘和緣覺乘）一樣，怎麼能成就大行呢？所以大悲就像乳母養育孩子一樣。五、諸佛為父。一是兒子憑藉父親的體性而生；二是父親又能訓誨，使兒子成長；三是父親又能在外庇護等。說明佛子從佛性法身（dharmakāya）產生，這就是體性。三身（法身、報身、應身）又有訓誨使之成長的含義。報身和應身作為老師的含義是顯而易見的。法身作為自體常住，老師既然是自體，也就可以說是無師智。又不會讓惡法侵損，這就是外在的庇護。
《釋論》說，恩養的果報有四種：一、廣大；二、最極；三、無邊；四、無倒。平等地使一切眾生得到解脫，所以叫做廣大。完全使他們進入無餘涅槃（nirvāṇa），所以叫做最極。利益沒有窮盡的一切眾生，所以叫做無邊。凡是利益都符合眾生的根性，沒有不如理的，所以叫做無倒。由於證悟如同真如（tathatā），以真如為體，不見有眾生與我不同，所以得到眾生心平等。由於得到大悲，同樣具有利他的作用，所以得到菩薩心平等。由於與法身以及法界（dharmadhātu）為一體，沒有差異，所以得到法佛心平等。第七和第八兩種果報如同《釋論》所說。
【English Translation】 English version The cycle of birth and death of sentient beings has no real substance, just like having an outward appearance without substance. Now, being born within the Dharmakāya (法身, body of the Dharma), one is not enveloped by the darkness of ignorance (avidyā, 無明). Furthermore, the five meanings of a Buddha-child are: 1. Taking the aspiration for the unsurpassed vehicle (anuttara-yāna, 無上乘) as the seed. Due to faith and joy, one takes extensive learning and cultivation as the seed. 2. Taking prajñā (般若, wisdom) as the mother. A mother has the meaning of being able to give birth to a child. If it were not for non-discriminating wisdom, one could not escape the cycle of birth and death. How could one be born into the family of the Tathāgata (如來)? Wisdom does not allow various evil attachments to arise. If evil attachments arise, there will be ignorance, and ignorance can generate the cycle of birth and death. The arising of prajñā is the birth of non-birth. Therefore, one attains the birth of non-birth by being apart from discrimination, and thus is born into the family of the Tathāgata. 3. Taking samādhi (定, concentration) as the womb. A womb can contain and nourish a child until it is born after ten months. Because samādhi can contain and nourish various practices, non-discriminating wisdom arises, which is the birth of a Buddha-child. 4. Taking mahākaruṇā (大悲, great compassion) as the wet nurse. A wet nurse can nourish a child. Great compassion benefits others, and in turn nourishes and perfects my various practices. If one does not act for the benefit of others, one is the same as the two vehicles (śrāvakayāna and pratyekabuddhayāna, 聲聞乘和緣覺乘), how can one accomplish great practices? Therefore, great compassion is like a wet nurse raising a child. 5. Taking all Buddhas as the father. Firstly, a child is born by relying on the father's essence; secondly, the father can also teach and guide the child to grow; thirdly, the father also provides external protection, etc. This explains that a Buddha-child is born from the Dharmakāya (法身, body of the Dharma) of Buddha-nature, which is the essence. The Trikāya (Dharmakāya, Sambhogakāya, Nirmāṇakāya, 法身、報身、應身) also has the meaning of teaching and guiding to grow. The meaning of the Sambhogakāya and Nirmāṇakāya as teachers is evident. The Dharmakāya, as the self-nature, is constant and abiding. Since the teacher is the self-nature, it can also be said to be wisdom without a teacher. Furthermore, it does not allow evil dharmas to invade and harm, which is external protection.
The Śāstra says that there are four kinds of rewards for kindness and nurturing: 1. Vast; 2. Utmost; 3. Boundless; 4. Undefiled. Equitably enabling all sentient beings to attain liberation is called vast. Completely enabling them to enter Nirvāṇa (涅槃, cessation) without remainder is called utmost. Benefiting all sentient beings without end is called boundless. Whatever benefits are in accordance with the nature of sentient beings, without anything being contrary to reason, is called undefiled. Because of realizing the same as Suchness (tathatā, 真如), taking Suchness as the essence, and not seeing any sentient beings as different from oneself, one attains equality of mind towards sentient beings. Because of attaining great compassion and having the same function of benefiting others, one attains equality of mind towards Bodhisattvas. Because of being one with the Dharmakāya and the Dharmadhātu (法界, realm of Dharma), without difference, one attains equality of mind towards the Dharma-Buddha. The seventh and eighth kinds of rewards are as explained in the Śāstra.
喜可見。后第三結名菩薩見道者有三方便。謂如實智者正是此時除障。何以然。由見名義自性差別四種畢竟無所有。唯見識分別作此解。所解脫無所有為無相性。能解心亦不得生。無相無生即得解脫果。了因即無分別正體智。此智為不生道。四如實智是對治道正滅障也。應除是俗諦。二性可解。除滅者即為已滅。已滅惑即理顯現。理顯現即三無性。一切法悉本來無二相。故除生死得法身。皆由唯識觀成。若不達此義則不識大乘要行也。
論本云複次何故菩薩入識觀者。下釋第八二智用章。此問如釋論解可見證。就此章為二。前明無分別智前後入唯識觀定其方便體相用。次明二智用。就唯識觀中又二。初明未得初地之前觀。次明已得地更起后觀。言方便者即是唯識。若正智止有一如名更生惑常為不生道也。
論本云由緣極通法為境者。釋論解有四德。明智體照境。即通法有四品。此就境有廣狹論之。苦但心最狹。無常通色心已居次廣。無我又廣。而止通大乘相用。無性就理體論之最廣。故言極通境。由唯識觀為門能令通達諸法本故。於一切法無不通達微細。後方便作唯識觀。雖明無倒一義義兼得后三。既從無分別智生。又更生勝品智。豈得無前三義。
論本云爲除滅共本阿梨耶識中一切有因諸法種子
【現代漢語翻譯】 現代漢語譯本：喜（喜悅）是可見的。此後，第三結名菩薩（Bodhisattva，指證悟菩薩果位的修行者）的見道者有三種方便（upaya，指修行方法）。也就是說，如實智（yathābhūta-jñāna，指如實認知事物真相的智慧）者正是在此時去除障礙。為什麼這樣說呢？因為他們見到名（nāma，指名稱）、義（artha，指意義）、自性（svabhāva，指事物自身不變的性質）、差別（viśeṣa，指事物之間的差異）這四種都是畢竟無所有的。他們只見到識（vijñāna，指意識）的分別作用才產生這些理解。所解脫的無所有是無相性（animitta-lakṣaṇa，指沒有固定相狀的性質）。能解的心也不得生起。無相無生（anutpāda，指不生不滅）就得到解脫果。了因（ālambana-pratyaya，指認識對像）就是無分別正體智（nirvikalpa-jñāna，指沒有分別的真實智慧）。此智是不生之道。四如實智是對治道，能真正滅除障礙。應除的是俗諦（saṃvṛti-satya，指世俗諦，即世俗認識的真理）。二性可以理解。除滅者就是已經滅除。已經滅除的惑（kleśa，指煩惱）就是理（dharma，指真理）的顯現。理的顯現就是三無性（tri-niḥsvabhāvatā，指三種無自性）。一切法（sarva-dharma，指一切事物）本來就沒有二相（dvaya-lakṣaṇa，指對立的兩種相狀）。所以去除生死（saṃsāra，指生死輪迴）就能得到法身（dharmakāya，指佛的法性之身）。這些都是通過唯識觀（vijñapti-mātratā，指唯識的觀修）成就的。如果不明白這個道理，就不認識大乘（Mahāyāna，指大乘佛教）的重要修行。 論本說：『複次，何故菩薩入識觀者？』下面解釋第八二智用章。這個提問就像釋論的解釋一樣，可以見到證明。這一章分為兩部分。前面說明無分別智前後進入唯識觀，確定其方便的體相和作用。後面說明二智的作用。在唯識觀中又分為兩部分。首先說明未得初地（prathamā bhūmi，指菩薩修行的第一個階段）之前的觀修。其次說明已經得地后，進一步生起後面的觀修。所說的方便就是唯識。如果正智（samyag-jñāna，指正確的智慧）只有一種如（tathatā，指真如）的名稱，就會常常產生迷惑，成為不生之道。 論本說：『由緣極通法為境者。』釋論解釋有四種功德。說明智的本體照亮境界。這個通法有四品。這裡就境界的廣狹來討論。苦（duḥkha，指痛苦）只是心（citta，指心識）是最狹隘的。無常（anitya，指無常變化）通於色（rūpa，指物質）和心，已經居於其次廣。無我（anātman，指沒有自我）又更廣，而只通于大乘的相（lakṣaṇa，指相狀）和用（prayojana，指作用）。無性（niḥsvabhāva，指無自性）就理體來討論，是最廣的。所以說極通境。通過唯識觀作為門徑，能夠通達諸法的根本。對於一切法沒有不通達微細之處的。後面的方便是作唯識觀。雖然說明無倒（aviparita，指沒有顛倒）的一個意義，但意義兼顧得到後面的三種。既然是從無分別智產生，又進一步產生殊勝的智慧，怎麼會沒有前面的三種意義呢？ 論本說：『為除本阿梨耶識（ālayavijñāna，指阿賴耶識，又稱藏識）中一切有因諸法種子（bīja，指種子）。』
【English Translation】 English version: Joy (happiness) is visible. After this, the third 'knot-named' Bodhisattva (a practitioner who has attained the Bodhisattva stage of enlightenment) has three skillful means (upaya, referring to methods of practice) for those who have attained the path. That is to say, the one with true knowledge (yathābhūta-jñāna, referring to the wisdom that truly knows the reality of things) is precisely the one who removes obstacles at this time. Why is this so? Because they see that names (nāma, referring to designations), meanings (artha, referring to significations), self-nature (svabhāva, referring to the inherent and unchanging nature of things), and differences (viśeṣa, referring to the distinctions between things) are all ultimately without any substance. They only see that it is the discriminating function of consciousness (vijñāna, referring to consciousness) that produces these understandings. The 'without substance' that is liberated is the characteristic of being without characteristics (animitta-lakṣaṇa, referring to the nature of having no fixed characteristics). The mind that understands also cannot arise. 'Without characteristics' and 'without arising' (anutpāda, referring to non-arising and non-ceasing) is to attain the fruit of liberation. The 'causal condition' (ālambana-pratyaya, referring to the object of cognition) is the non-discriminating true wisdom (nirvikalpa-jñāna, referring to true wisdom without discrimination). This wisdom is the path of non-arising. The four true knowledges are the antidotal path, which truly extinguishes obstacles. What should be removed is the conventional truth (saṃvṛti-satya, referring to the truth of conventional understanding). The two natures can be understood. The one who removes and extinguishes is the one who has already extinguished. The afflictions (kleśa, referring to defilements) that have already been extinguished are the manifestation of principle (dharma, referring to truth). The manifestation of principle is the three 'without self-nature' (tri-niḥsvabhāvatā, referring to the three types of non-self-nature). All phenomena (sarva-dharma, referring to all things) originally have no dualistic characteristics (dvaya-lakṣaṇa, referring to opposing characteristics). Therefore, removing birth and death (saṃsāra, referring to the cycle of birth and death) allows one to attain the Dharma body (dharmakāya, referring to the body of the Dharma of the Buddha). These are all accomplished through the contemplation of 'consciousness-only' (vijñapti-mātratā, referring to the contemplation of consciousness-only). If one does not understand this meaning, one does not recognize the essential practice of the Mahāyāna (Mahāyāna, referring to the Great Vehicle of Buddhism). The treatise says: 'Furthermore, why do Bodhisattvas enter into the contemplation of consciousness?' The following explains the chapter on the function of the two wisdoms in the eighth consciousness. This question, like the explanation in the commentary, can be seen as evidence. This chapter is divided into two parts. The first part explains the non-discriminating wisdom entering into the contemplation of consciousness-only, determining its skillful means, essence, characteristics, and function. The second part explains the function of the two wisdoms. Within the contemplation of consciousness-only, there are also two parts. First, it explains the contemplation before attaining the first ground (prathamā bhūmi, referring to the first stage of a Bodhisattva's practice). Second, it explains that after attaining the ground, one further arises to the subsequent contemplation. The treatise says: 'Because the condition is extremely pervasive, taking the Dharma as its object.' The commentary explains that there are four virtues. It explains that the essence of wisdom illuminates the realm. This pervasive Dharma has four qualities. Here, the discussion is based on the breadth and narrowness of the realm. Suffering (duḥkha, referring to suffering) is only the mind (citta, referring to the mind) and is the narrowest. Impermanence (anitya, referring to impermanence) pervades form (rūpa, referring to matter) and mind, and is already the next broadest. 'No-self' (anātman, referring to no-self) is even broader, and only pervades the characteristics (lakṣaṇa, referring to characteristics) and functions (prayojana, referring to functions) of the Mahāyāna. 'Without self-nature' (niḥsvabhāva, referring to without self-nature) is discussed in terms of the essence of principle and is the broadest. Therefore, it is said to be an extremely pervasive realm. Through the contemplation of consciousness-only as a gateway, one can penetrate to the root of all phenomena. There is nothing in all phenomena that is not penetrated in detail. The subsequent skillful means is to contemplate consciousness-only. Although it explains the one meaning of 'non-inverted' (aviparita, referring to non-inverted), the meaning encompasses the subsequent three. Since it arises from non-discriminating wisdom, and further arises to superior wisdom, how can it not have the preceding three meanings? The treatise says: 'In order to remove all the seeds (bīja, referring to seeds) of phenomena that are the cause of existence in the original storehouse consciousness (ālayavijñāna, referring to the storehouse consciousness).'
者。此下第一明二智用。用有二。前明唯識觀有自利用。二明得后智利他用。自利有三。一者除障。二立因。三得果用。此文正明滅障用。通滅因果事可解。由七識是惑染六識有煩惱作業故。是種子因緣之本。而本識是緣中最勝。是增上緣。能生六七識作業。復能受薰持種子作根依持生故也。六塵是生種子緣可見也。
論本云爲生長能觸法身諸法種子者。此第二立因用。諸法即六度。由唯識觀轉六度令成出世故是證法身因也。
論本云爲轉依者。此第三明得佛法用。即明三德四無畏。后結為成除障立因得果三用入唯識觀。次第二明後智正體。既得真無分別般若竟。此義如資糧章後分釋。今後智用是出世間智。此智照一切法無倒。又為他解說。為此二用故修無分別后智。云何修智。于入真觀前時熟修聞思二慧。是修后智義達諸法入真后時出俗見妄法始更明瞭也。
釋論曰內相外相內外相者。本識為內。塵為外。成身根為內外。于自為內。於他為外。又根塵相對為內外。識通內外。后智見生死同幻化可解。從正體智生故言清凈。清凈本所流故也。
釋論曰故不可依見聞覺智相判諸法為實有者。此顯應依智不依識。識著倒相。智則見清凈善達倒夢境是無所有也。五明義如前後更廣解之。
釋
【現代漢語翻譯】 現代漢語譯本：
這是下面第一部分，闡明二智的作用。作用有二：前面闡明唯識觀的自利作用，第二闡明獲得后智的利他作用。自利有三：一是消除障礙，二是建立成因，三是獲得果報。這段文字主要闡明滅除障礙的作用，通達滅除因果之事是可以理解的。因為第七識是迷惑染污之識，第六識有煩惱造業，所以是種子因緣的根本。而阿賴耶識（本識）是緣中最殊勝的，是增上緣，能夠產生第六、第七識的作業，又能接受熏習，持有種子，作為根基，依持而生。六塵是產生種子的緣，這是顯而易見的。 論本上說：『爲了生長能觸法身（Dharmakāya）諸法種子』，這是第二部分，建立成因的作用。諸法指六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）。通過唯識觀，轉化六度，使之成為出世間的功德，所以是證得法身的原因。 論本上說：『爲了轉依』，這是第三部分，闡明獲得佛法的作用，即闡明三德（法身德、般若德、解脫德）和四無畏（佛的四種無所畏懼的自信）。最後總結為成就消除障礙、建立成因、獲得果報這三種作用，進入唯識觀。接下來第二部分闡明后智的正體。既然已經獲得真正的無分別般若（Prajna）智慧，這個意義就像《資糧章》後面所解釋的那樣。現在後智的作用是出世間的智慧。這種智慧照見一切法而沒有顛倒，又為他人解說。爲了這兩種作用，所以修習無分別后智。如何修習智慧？在進入真觀之前，充分修習聞慧和思慧，這就是修習后智的意義，通達諸法，進入真觀之後，從世俗的見解中脫離，虛妄的法才開始更加明瞭。 釋論上說：『內相、外相、內外相』，阿賴耶識是內，六塵是外，色身和根是內外。對於自身來說是內，對於他人來說是外。又根和塵相對為內外，識貫通內外。后智見到生死如同幻化，這是可以理解的。因為是從正體智產生的，所以說是清凈的，因為清凈是其本源。 釋論上說：『所以不可以依靠見聞覺智的表相來判斷諸法是真實存在的』，這表明應該依靠智慧，而不是依靠識。識執著于顛倒的表相，而智慧則能見到清凈，善於通達顛倒的夢境是虛無所有的。五明的意義如同前後文更加廣泛的解釋。 釋（此處原文不完整）
【English Translation】 English version:
This is the first part below, clarifying the function of the two wisdoms. There are two functions: the first clarifies the self-benefiting function of Vijnaptimatrata (Consciousness-only) contemplation, and the second clarifies the other-benefiting function of obtaining subsequent wisdom. There are three self-benefits: first, eliminating obstacles; second, establishing causes; and third, obtaining results. This text mainly clarifies the function of eliminating obstacles, and understanding the elimination of cause and effect is understandable. Because the seventh consciousness is a deluded and defiled consciousness, and the sixth consciousness has afflictions and creates karma, it is the root of the seed cause and condition. And the Alaya consciousness (basic consciousness) is the most excellent among conditions, it is the dominant condition, capable of producing the karma of the sixth and seventh consciousnesses, and it can also receive熏習(xunxi, influence by habit), hold seeds, and serve as a foundation, relying on it for birth. The six dusts are the conditions for producing seeds, which is obvious. The commentary says: 'In order to grow the seeds of all dharmas that can touch the Dharmakaya (法身, Dharma body)', this is the second part, the function of establishing causes. All dharmas refer to the six paramitas (六度, perfections: generosity, morality, patience, diligence, concentration, and wisdom). Through Vijnaptimatrata contemplation, the six paramitas are transformed to become supramundane merits, so it is the cause of attaining the Dharmakaya. The commentary says: 'In order to transform the basis', this is the third part, clarifying the function of obtaining the Buddha-dharma, that is, clarifying the three virtues (法身德, Dharmakaya virtue; 般若德, Prajna virtue; 解脫德, liberation virtue) and the four fearlessnesses (四無畏, the Buddha's four kinds of fearless confidence). Finally, it is summarized as achieving the three functions of eliminating obstacles, establishing causes, and obtaining results, entering Vijnaptimatrata contemplation. Next, the second part clarifies the true nature of subsequent wisdom. Since true non-discriminating Prajna (般若, wisdom) has been obtained, this meaning is as explained in the later part of the 'Provisions Chapter'. Now the function of subsequent wisdom is supramundane wisdom. This wisdom illuminates all dharmas without inversion, and also explains it to others. For these two functions, non-discriminating subsequent wisdom is cultivated. How to cultivate wisdom? Before entering true contemplation, fully cultivate the wisdom of hearing and thinking, this is the meaning of cultivating subsequent wisdom, understanding all dharmas, and after entering true contemplation, separating from mundane views, the false dharmas begin to become clearer. The commentary says: 'Inner aspect, outer aspect, inner and outer aspect', the Alaya consciousness is inner, the six dusts are outer, and the physical body and roots are inner and outer. For oneself, it is inner, and for others, it is outer. Also, the roots and dusts are relative to each other as inner and outer, and consciousness penetrates both inner and outer. Subsequent wisdom sees birth and death as illusory transformations, which is understandable. Because it is produced from the wisdom of the true nature, it is said to be pure, because purity is its origin. The commentary says: 'Therefore, one should not rely on the appearance of seeing, hearing, feeling, and knowing to judge that all dharmas are truly existent', this shows that one should rely on wisdom, not on consciousness. Consciousness clings to inverted appearances, while wisdom can see purity and is good at understanding that inverted dream states are empty and non-existent. The meaning of the five sciences is as explained more extensively in the preceding and following texts. Release (The original text is incomplete here)
論曰相違不實不定名偏者。依文符理為不相違。真實及不實。為不可動名定。違理差機為相違。闇心妄說為不實。前後改轉為不定。
釋論曰處時相濫名倒者。隨位高下十方地處高下為說為隨處。隨所宜機動時節說即有益名隨時。隨大小乘所宜法相法門等相故言隨相。
論本云是時正入唯識觀位中者。此下明第九二智依止章。就此為三。初總標四種能所依止為問。次別釋四能依所止義。后結示之。就總明有四種三摩提。是四種通達分善根止者。四定為所依止。體燸頂忍世第一法。四智是能依止。此四種智即為四種通達分善根也。釋論解云。為明應入處故。言唯識觀中者應入處即三無性真如。約此處觀方始見唯識明瞭能所依止后自別解。由四善根有四依止故善根成能證無差別理。
釋論曰樂觀無塵義故名為忍者。此第二別釋。具明忍有四義。一欲樂義。由能忍安受無生理故二不可壞義。由境真實智寂靜故。三智助義。四簡擇義。后二義明其功能也。
釋論曰此忍未離三相謂觀善成就惑污清凈未隨意修習者。猶見有成就相染污相清凈相所以未能隨意修習故成下品。次後第二別釋四依止。第一光得三摩提者。光是智名。因定得此智。定從所得之智立名故稱光得。定都四名。一者名三摩提。此云等安
【現代漢語翻譯】 現代漢語譯本：論中說，『相違、不實、不定』被稱為『偏』，是指符合經文和道理的說法是不相違的。『真實』和『不實』，是不可動搖的，被稱為『定』。違背道理，不契合根機，被稱為『相違』。內心昏暗，妄加言說，被稱為『不實』。前後改變說法，被稱為『不定』。
釋論中說，處所和時間相互混淆，被稱為『倒』，是指根據地位高下，十方世界的處所高下，進行說法，這是『隨處』。根據適合不同根機的時節進行說法，這樣才會有益處，這被稱為『隨時』。根據大乘和小乘所適合的法相、法門等進行說法，所以說是『隨相』。
論本中說，『這時正進入唯識觀的位中』，下面闡明第九二智依止章。這裡分為三部分。首先總標四種能依和所依止，提出問題。其次分別解釋四種能依和所依止的含義。最後總結說明。就總的說明而言，有四種三摩提（Samadhi，禪定）。這四種是通達分善根的止，四種禪定是所依止。體燸（Ushmagata，暖位）、頂（Murddhan，頂位）、忍（Ksanti，忍位）、世第一法（Laukikagradharma，世第一法）是四智所能依止的。這四種智就是四種通達分善根。釋論解釋說，爲了闡明應該進入的處所，所以說『唯識觀中』，應該進入的處所就是三無性真如（Trisvabhavanihsvabhavata，三無自性)。通過對這個處所的觀察，才能開始見到唯識，明白能依和所依止，之後自然會分別理解。由於四善根有四種依止，所以善根成就，能夠證得無差別的真理。
釋論中說，『樂觀無塵義，所以稱為忍』，這是第二部分分別解釋。詳細說明忍有四種含義。一是欲樂義，因為能夠忍受安住于無生之理。二是不可以破壞義，因為境界真實，智慧寂靜。三是智慧助益義。四是簡擇義。后兩種含義說明它的功能。
釋論中說，『此忍未離三相，謂觀善成就惑污清凈未隨意修習者』，仍然能見到成就相、染污相、清凈相，所以不能隨意修習，因此成為下品。接下來是第二部分分別解釋四依止。第一光得三摩提（Aloklabdha-samadhi，光得定），光是智慧的名稱。因為禪定而得到這種智慧。禪定從所得到的智慧而得名，所以稱為光得。禪定共有四個名稱。一是名為三摩提（Samadhi，禪定），意思是等安。
【English Translation】 English version: The treatise states that 'contradictory, untrue, and uncertain' are called 'biased,' referring to statements that align with the scriptures and reason as non-contradictory. 'True' and 'untrue' are immovable and called 'fixed.' Contradicting reason and not suiting the capacity of the audience is called 'contradictory.' Speaking falsely out of a darkened mind is called 'untrue.' Changing statements back and forth is called 'uncertain.'
The commentary explains that confusing place and time is called 'inverted,' referring to speaking according to the high or low status and the high or low places in the ten directions, which is 'according to place.' Speaking according to the appropriate time for different capacities is beneficial, which is called 'according to time.' Speaking according to the Dharma characteristics and Dharma gates suitable for the Mahayana and Hinayana is called 'according to characteristics.'
The original text states, 'At this time, one is rightly entering the stage of Vijnaptimatrata (唯識觀, Consciousness-only) contemplation.' Below, the ninth chapter on the reliance of the two wisdoms is explained. This is divided into three parts. First, it generally outlines the four types of reliances and what they rely on, posing a question. Second, it separately explains the meanings of the four reliances and what they rely on. Finally, it concludes and explains. In general, there are four types of Samadhi (三摩提, concentration). These four are the cessation of the roots of goodness that lead to penetration. The four Samadhis are what is relied upon. Ushmagata (體燸, warmth stage), Murddhan (頂, peak stage), Ksanti (忍, forbearance stage), and Laukikagradharma (世第一法, the highest mundane dharma) are what the four wisdoms can rely on. These four wisdoms are the four types of roots of goodness that lead to penetration. The commentary explains that to clarify the place one should enter, it says 'in Vijnaptimatrata contemplation.' The place one should enter is Trisvabhavanihsvabhavata (三無性真如, the three natures without inherent existence). Only through observing this place can one begin to see Vijnaptimatrata and understand the reliances and what they rely on, and then naturally understand them separately. Because the four roots of goodness have four reliances, the roots of goodness are accomplished and can realize the undifferentiated truth.
The commentary explains, 'Because of the joy of observing the meaning of no dust, it is called forbearance (忍).' This is the second part of the separate explanation. It explains in detail that forbearance has four meanings. First, the meaning of desire and joy, because it can endure and abide in the principle of non-origination. Second, the meaning of indestructibility, because the realm is real and wisdom is tranquil. Third, the meaning of wisdom assistance. Fourth, the meaning of discernment. The latter two meanings explain its function.
The commentary explains, 'This forbearance has not yet left the three characteristics, meaning that those who observe the accomplishment of goodness, the defilement of delusion, and the purity have not yet cultivated at will.' One can still see the characteristics of accomplishment, the characteristics of defilement, and the characteristics of purity, so one cannot cultivate at will, and therefore it becomes inferior. Next is the second part of the separate explanation of the four reliances. The first is Aloklabdha-samadhi (光得三摩提, Samadhi obtained by light). Light is the name of wisdom. This wisdom is obtained through Samadhi. Samadhi is named after the wisdom obtained, so it is called 'obtained by light.' Samadhi has four names in total. First, it is called Samadhi (三摩提, concentration), which means equal peace.
。謂能平等安置於心不令散亂高下。即是心法令心於一境法等攝住離於沉浮。二持訶那。舊言禪那。此翻為智生。以能引生智惠故也。又翻為善思。能善思量生六通慧故。又人心不高下顛倒不啖味故名善思。三者稱三摩拔提。此翻等俱至。心不高下為等。心境不相離為俱。在於觀中緣境為至。故言等俱至。四奢摩他。此翻寂靜。已離下地惑。惑通無複用故名寂靜。前三名通流無流悉得立之。唯無流定得此奢摩他名也。
釋論曰若具五分五智此定名三摩提者。五分者初定光得為自分三定通行為自分定無間為自分念分通四定為第五分。一定中皆有五義故得三摩提名。四定別名從強者受稱也。又五分者。取八聖道中正定為三摩提體。正見正覺正語正業正命此五為分。由正見見邪相而舍。見正相而取。乃至見邪命而舍。見正命而取。由正見舍五種所對治。故立五種。能對治為助定分也。五分智者。一自性分智。是無流勝善成熟故言自性分智。二人分智。此定非惡人所習。智人所贊。此智亦依內起。是智為至人之氣分因故為人分智。三清凈分智。我此定寂靜美妙。已舍道所對治惑滅故為清凈分智。四果分智。現世安樂住未來感安樂涅槃果。是果家之小分智故言果分智。五念分智。此定憶念出入觀熟修不忘入出觀相故言念分
【現代漢語翻譯】 現代漢語譯本：所謂能平等地將心安置於一處，不使其散亂或高低起伏，這就是心法，使心專注於一個境界，平等地攝持住，遠離沉沒和漂浮。第二是『持訶那』（Dhyana），舊譯為『禪那』，這裡翻譯為『智生』，因為它能引導產生智慧。又翻譯為『善思』，因為它能善於思量，產生六神通的智慧。而且人心不處於高低顛倒的狀態，不貪著于味覺，所以稱為『善思』。第三個稱為『三摩拔提』（Samapatti），這裡翻譯為『等俱至』，心不處於高低狀態為『等』，心與境界不相分離為『俱』，在觀照中緣于境界為『至』，所以說『等俱至』。第四是『奢摩他』（Samatha），這裡翻譯為『寂靜』，因為已經離開了下地的迷惑，迷惑已經沒有作用，所以稱為『寂靜』。前面的三個名稱可以通用於有流和無流，都可以建立。只有無流的禪定才能得到這個『奢摩他』的名稱。
釋論中說，如果具備五分和五智，這種禪定就稱為『三摩提』（Samadhi）。五分是指：初禪的光明，得為自己的部分；三禪的通行，為自己的部分；禪定無間，為自己的部分；唸的分，通行於四禪，為第五分。一個禪定中都有五種意義，所以得到『三摩提』的名稱。四禪的別名是從最強的方面來接受稱呼的。另外，五分是指：取八聖道中的正定作為三摩提的本體，正見、正覺、正語、正業、正命這五種為它的部分。由於正見，見到邪相而捨棄，見到正相而取用，乃至見到邪命而捨棄，見到正命而取用。由於正見，捨棄五種所對治的，所以建立五種能對治的，作為輔助禪定的部分。五分智是指：一是自性分智，因為是無漏的殊勝善法成熟，所以說自性分智。二是人分智，這種禪定不是惡人所能修習的，而是智人所讚歎的。這種智慧也依靠內在而生起，這種智慧是達到之人（至人）的氣分之因，所以為人分智。三是清凈分智，我這種禪定寂靜美妙，已經捨棄了道所對治的迷惑，迷惑已經滅盡，所以為清凈分智。四是果分智，現世安樂居住，未來感受安樂涅槃的果報，是果報之家的小部分智慧，所以說果分智。五是念分智，這種禪定憶念出入的觀照，熟練地修習而不忘記出入觀照的相狀，所以說念分智。
【English Translation】 English version: That which is called being able to equally settle the mind without letting it scatter or fluctuate, is the Dharma of the mind, causing the mind to focus on one realm, equally holding it, away from sinking and floating. Second is 'Dhyana' (持訶那), formerly translated as 'Chan那', here translated as 'Wisdom-birth', because it can lead to the generation of wisdom. It is also translated as 'Good-thinking', because it can skillfully contemplate and generate the wisdom of the six superknowledges. Moreover, the human mind is not in a state of high or low inversion, and does not crave flavors, so it is called 'Good-thinking'. The third is called 'Samapatti' (三摩拔提), here translated as 'Equal-together-arrival', the mind not being in a high or low state is 'Equal', the mind and realm not being separated is 'Together', being in contemplation and focusing on the realm is 'Arrival', so it is said 'Equal-together-arrival'. The fourth is 'Samatha' (奢摩他), here translated as 'Tranquility', because it has already left the delusions of the lower realms, and the delusions have no further use, so it is called 'Tranquility'. The previous three names can be applied to both with- outflows and without-outflows, and can all be established. Only the without-outflows samadhi can obtain this name of 'Samatha'.
The commentary says that if one possesses the five divisions and five wisdoms, this samadhi is called 'Samadhi' (三摩提). The five divisions refer to: the light of the first dhyana, obtained as one's own part; the commonality of the third dhyana, as one's own part; the uninterruptedness of samadhi, as one's own part; the division of mindfulness, common to the four dhyanas, as the fifth division. There are five meanings in one samadhi, so it obtains the name 'Samadhi'. The separate names of the four dhyanas are named from the strongest aspect. In addition, the five divisions refer to: taking right concentration in the Eightfold Noble Path as the substance of Samadhi, right view, right thought, right speech, right action, right livelihood, these five are its divisions. Because of right view, one sees the evil aspects and abandons them, sees the right aspects and takes them, and even sees the evil livelihood and abandons it, sees the right livelihood and takes it. Because of right view, one abandons the five kinds of that which is to be treated, so one establishes the five kinds of that which can treat, as the part that assists samadhi. The five wisdoms refer to: first, the self-nature division wisdom, because it is the mature, unsurpassed goodness of no outflows, so it is called self-nature division wisdom. Second, the human division wisdom, this samadhi is not practiced by evil people, but praised by wise people. This wisdom also arises from within, this wisdom is the cause of the energy division of those who have attained (至人), so it is called human division wisdom. Third, the pure division wisdom, my samadhi is tranquil and wonderful, having already abandoned the delusions that are treated by the path, the delusions have already been extinguished, so it is called pure division wisdom. Fourth, the fruit division wisdom, dwelling in peace and happiness in this life, and experiencing the fruit of peace and happiness of Nirvana in the future, it is a small part of the wisdom of the family of fruit, so it is called fruit division wisdom. Fifth, the mindfulness division wisdom, this samadhi remembers the contemplation of entering and exiting, skillfully practices without forgetting the aspects of entering and exiting contemplation, so it is called mindfulness division wisdom.
智。約分起五智分三十七助道法。如釋論解。又四善根者。即是四定所發燸頂忍世第一四位即能資生於果。故為善根也。第二定釋論明已離三相故是最上品者。已離成就相染污相清凈相等三種分別惑故成上品也。即四尋思上品次鄰四如實智解三種頂行。第三云是進際者。凡人至山頂進則成飛仙。似聖人進入忍位。世第一法即取真智成真聖故是進退際也。第三定四如實智中名通行從理得名。釋論意可解也。釋第四定止取通行一剎那定為無間定。此定是最後法。釋論可見也。又前釋非安立諦義云。此諦通一切法無有差別故名非安立者。立法為差別中二相之彼此故立法示他非安立諦。一切法同一如相無有異者。同此如相故言通一切法無差別也。后第三段結為入非安立諦觀前方便。若得見道無生智即為正相應道也。
論本云若菩薩如此入初地已者。此下釋第十二智差別章。就此為四。初明得見道為修道依止。二明修道依見道成真聖行。第三簡二見道異相。四以偈結重顯前義。初明見道依止者。以修道中一切行併爲聖行者。由得見道故。由作唯識觀通達真俗故。得見道為依止故是聖行。
論本云云何菩薩修習觀行入于修道者。此下至更修加行文來第二明修位觀行體相有問有答。釋論作三意解此中答即為三複次 釋論
【現代漢語翻譯】 現代漢語譯本： 智。大約從五智分起，包括三十七助道法。如《釋論》所解釋。又，四善根指的是四禪定所引發的燸（nu，暖位）、頂（頂位）、忍（忍位）、世第一（世第一位）這四個階段，它們能夠資助果位的產生，因此被稱為善根。第二定，《釋論》中說明已經遠離了三種相，因此是最上品。這三種相是指成就相、染污相、清凈相等三種分別惑，因為已經遠離這些，所以成為上品。也就是四尋思的上品，其次鄰近四如實智，解釋三種頂行。第三句說的是進際，凡人到達山頂，再進一步就能成為飛仙，類似於聖人進入忍位。世第一法就是取真智而成就真聖，所以是進退的交界處。第三定，在四如實智中被稱為通行，從理上得名。《釋論》的含義可以這樣理解。解釋第四定，只取通行一剎那的定作為無間定。這個定是最後的法。《釋論》中可以見到。又，前面解釋非安立諦的含義時說，這個諦通達一切法，沒有差別，所以稱為非安立。立法是爲了區分彼此的二相，所以立法是爲了向他人展示非安立諦。一切法都是同一如相，沒有差異，因為與這個如相相同，所以說通達一切法，沒有差別。後面第三段總結為進入非安立諦的觀前方便。如果得到見道無生智，就是真正相應的道。 《論》的原文說，如果菩薩這樣進入初地之後。這以下解釋第十二智差別章。就此分為四個部分。第一，說明得到見道是修道的依止。第二，說明修道依靠見道成就真聖行。第三，簡別兩種見道的不同之處。第四，用偈頌總結，再次顯明前面的含義。首先說明見道的依止，在修道中，一切行都成為聖行，這是因為得到了見道。因為作唯識觀，通達真俗。得到見道作為依止，所以是聖行。 《論》的原文說，云何菩薩修習觀行入于修道者。這以下到更修加行文，第二說明修位觀行的體相，有問有答。《釋論》作三種意思來解釋，這其中的回答就是三重釋論。
【English Translation】 English version: Wisdom. Approximately starting from the five wisdom divisions, including the thirty-seven aids to enlightenment. As explained in the Shilun (釋論, Commentary). Furthermore, the four good roots refer to the four stages of nu (燸, warmth stage), ding (頂, peak stage), ren (忍, forbearance stage), and shidiyi (世第一, the highest mundane stage) that are generated by the four dhyanas (禪定, meditative states). They are able to support the production of the fruit, hence they are called good roots. The second dhyana, as explained in the Shilun, has already departed from the three characteristics, therefore it is the highest quality. These three characteristics refer to the three kinds of discriminating delusions: the characteristic of accomplishment, the characteristic of defilement, and the characteristic of purity. Because it has already departed from these, it becomes the highest quality. That is, the highest quality of the four contemplations, followed by the four Ruyishizhi (如實智, wisdom of reality), explaining the three kinds of peak practices. The third sentence speaks of the boundary of progress. Ordinary people, upon reaching the peak of a mountain, can become flying immortals with further progress, similar to sages entering the stage of forbearance. The Shidiyi (世第一, the highest mundane stage) is precisely taking true wisdom to achieve true sainthood, therefore it is the boundary of progress and regress. The third dhyana, in the four Ruyishizhi (如實智, wisdom of reality), is called common passage, named from the principle. The meaning of the Shilun can be understood in this way. Explaining the fourth dhyana, it only takes the tongxing (通行, common passage) of a single moment of samadhi (定, meditative concentration) as the wujian ding (無間定, uninterrupted concentration). This samadhi is the final dharma (法, teaching). It can be seen in the Shilun. Furthermore, the previous explanation of the meaning of fei anli di (非安立諦, non-established truth) says that this truth penetrates all dharmas (法, teachings), without difference, therefore it is called non-established. Establishing dharma (法, teaching) is to distinguish the two characteristics of each other, therefore establishing dharma (法, teaching) is to show others the fei anli di (非安立諦, non-established truth). All dharmas (法, teachings) are the same rūpa (如相, suchness), without difference. Because it is the same as this rūpa (如相, suchness), it is said to penetrate all dharmas (法, teachings), without difference. The third paragraph later concludes as the preliminary expedient for entering the contemplation of fei anli di (非安立諦, non-established truth). If one obtains the jian dao wusheng zhi (見道無生智, wisdom of no-birth in the path of seeing), then it is the truly corresponding path. The original text of the Shilun (論, Treatise) says, 'If a Bodhisattva (菩薩, enlightened being) enters the first bhumi (地, ground) in this way.' The following explains the twelfth chapter on the differences in wisdom. This is divided into four parts. First, it explains that obtaining the jian dao (見道, path of seeing) is the basis for the xiu dao (修道, path of cultivation). Second, it explains that the xiu dao (修道, path of cultivation) relies on the jian dao (見道, path of seeing) to achieve true saintly conduct. Third, it distinguishes the differences between the two jian dao (見道, path of seeing). Fourth, it concludes with a gatha (偈, verse), again clarifying the previous meaning. First, it explains the reliance of the jian dao (見道, path of seeing). In the xiu dao (修道, path of cultivation), all practices become saintly conduct, because one has obtained the jian dao (見道, path of seeing). Because one performs the Weishi guan (唯識觀, Yogacara contemplation), penetrating the true and the conventional. Obtaining the jian dao (見道, path of seeing) as the basis, therefore it is saintly conduct. The original text of the Shilun (論, Treatise) says, 'How does a Bodhisattva (菩薩, enlightened being) cultivate contemplation and enter the xiu dao (修道, path of cultivation)?' From here to the text on further cultivating additional practices, the second explains the substance of the contemplation in the stage of cultivation, with questions and answers. The Shilun (釋論, Commentary) explains it with three meanings, and the answer in this is the triple explanation of the Shilun (釋論, Commentary).
曰此云何凡問十義者。指后第五勝相。解十地中具明此十義。今但列所問十義名。然雖復具有十義亦無分別明科段但有義意耳。而已復作三番釋。云何下文略示大意。十義者即明修道中大相境。一者相。即修道中境行體相。二次第者。即從淺至深從方便入理。三修者。即是長時修四修無分別等五修等一切觀行。四差別者。於一切行中各有無量義相貌不同故言差別。五攝相助者。即道品及世間散心萬行併爲助道也。六攝相礙者一切障並攝之轉令成助道分。七功德者。即明法界十功德能生長方便行之功德也。八更互觀察者。諸萬行更互相顯。如初地有十度。以檀義獨顯。乃十地智亦然也。更互助法同相成。九名者。是義表定能顯一切法體故是名也。十凈不凈者。具真俗三性。以依他隨分別為不凈。不分別者故凈也。次釋修習觀行。如釋論可見。論本明入修道。釋論明依止見道入初地者。初地有入住出三僧祇修行。明重修同修道故也。次答中釋論作三複次來解之。此中問止一云何。由答中有總略出其有三義意。釋論作三義來釋之耳。后更釋文也。初番解釋初明三慧境。此中明十地異聲聞十地者。一受三歸地。二信地。三信法地。四內凡夫地。五學信戒地。六八人地。七須陀洹地。八斯陀含地。九阿羅漢那含地。十阿羅漢地。
【現代漢語翻譯】 現代漢語譯本： 問：『此云何凡問十義者』是什麼意思？ 答：指的是《瑜伽師地論》第五勝相。解釋十地時，詳細闡明了這十個意義。現在只是列出所問的十個意義的名稱。然而，即使具備這十個意義，也沒有分別明顯的科段，只有意義而已。並且又做了三番解釋。『云何』下文略微顯示了大意。十義，就是闡明修道中的廣大境相。一者，相，即修道中的境界、行持、體相。二者，次第，即從淺到深，從方便入于真理。三者，修，即是長時間的修習，四修、無分別等五修等一切觀行。四者，差別，在一切行持中，各有無量義相貌不同，所以說差別。五者，攝相助，即道品以及世間散心萬行，都作為助道之法。六者，攝相礙，一切障礙都包含在內，轉化它們使之成為助道的部分。七者，功德，即闡明法界十功德，能夠生長方便行之功德。八者，更互觀察，諸萬行更互相顯，如初地有十度，以佈施的意義獨自顯現，乃至十地的智慧也是如此。更互相助，法同相成。九者，名，是義理的表達，能夠顯現一切法的本體，所以是名。十者，凈不凈，具備真俗三性，以依他隨分別為不凈，不分別則為清凈。接下來解釋修習觀行，如《瑜伽師地論》的解釋可見。《瑜伽師地論》闡明進入修道，解釋闡明依止見道進入初地的人。初地有入住出三僧祇修行，闡明重新修習，等同於修道。接下來回答中，《瑜伽師地論》作三次複述來解釋它。這裡問止於一個『云何』，由於回答中有總括地略微提出其有三種意義。釋論作三種意義來解釋它罷了。後面再解釋經文。初番解釋首先闡明三慧境。這裡闡明十地不同於聲聞十地的地方：一、受三歸地（皈依佛法僧之地），二、信地（生起信心之地），三、信法地（信解佛法之地），四、內凡夫地（內凡之位），五、學信戒地（學習信戒之地），六、八人地（預流果向），七、須陀洹地（預流果），八、斯陀含地（一來果），九、阿羅漢那含地（不還果），十、阿羅漢地（阿羅漢果）。
【English Translation】 English version: Question: 『What does 『此云何凡問十義者』 (ci yun he fan wen shi yi zhe) mean?』 Answer: It refers to the fifth Victorious Aspect in the Yogācārabhūmi-śāstra (瑜伽師地論). When explaining the Ten Bhūmis (十地), it elaborates on these ten meanings in detail. Now, it only lists the names of the ten meanings being asked about. However, even though it possesses these ten meanings, there are no distinctly clear sections, only the meanings themselves. And it further makes three explanations. The text below 『云何』 (yun he) slightly reveals the general idea. The ten meanings are to clarify the vast aspects of the realm in the path of cultivation. First, aspect, which is the realm, practice, and essence of the path of cultivation. Second, sequence, which is from shallow to deep, from expedient means to entering the truth. Third, cultivation, which is long-term cultivation, the Four Cultivations, the Five Cultivations without distinction, and all forms of contemplation. Fourth, difference, in all practices, each has countless different meanings and appearances, hence the term difference. Fifth, mutually supportive aspects, which are the factors of enlightenment and the myriad practices of worldly scattered minds, all serving as aids to the path. Sixth, mutually obstructive aspects, which encompass all obstacles, transforming them to become part of the aids to the path. Seventh, merit, which clarifies the ten merits of the Dharma realm, capable of generating the merit of expedient practices. Eighth, mutual observation, where all practices mutually reveal each other, such as the First Bhūmi having the ten perfections (pāramitā), with the meaning of generosity (dāna) being uniquely prominent, and so is the wisdom of the Tenth Bhūmi. Mutually assisting each other, the Dharma is accomplished through mutual support. Ninth, name, which is the expression of meaning, capable of revealing the essence of all dharmas, hence it is name. Tenth, pure and impure, possessing the three natures of truth and convention, with dependent origination and discrimination being impure, and non-discrimination being pure. Next, it explains the practice of contemplation, as seen in the Yogācārabhūmi-śāstra. The Yogācārabhūmi-śāstra clarifies entering the path of cultivation, explaining those who rely on the path of seeing to enter the First Bhūmi. The First Bhūmi has the practice of entering, abiding, and exiting for three asaṃkhyeya-kalpas (阿僧祇劫), clarifying the re-cultivation, which is the same as the path of cultivation. Next, in the answer, the Yogācārabhūmi-śāstra makes three repetitions to explain it. Here, the question stops at one 『云何』 (yun he), because the answer generally and briefly presents three meanings. The commentary makes three meanings to explain it. Later, the text is further explained. The first explanation first clarifies the realm of the three wisdoms. Here, it clarifies the differences between the Ten Bhūmis and the Ten Bhūmis of the Śrāvakas (聲聞): 1. The Bhūmi of Taking the Three Refuges (受三歸地), 2. The Bhūmi of Faith (信地), 3. The Bhūmi of Faith in the Dharma (信法地), 4. The Bhūmi of Inner Worldly Beings (內凡夫地), 5. The Bhūmi of Learning Faith and Precepts (學信戒地), 6. The Bhūmi of the Eight Persons (八人地), 7. The Srotaāpanna Bhūmi (須陀洹地), 8. The Sakṛdāgāmin Bhūmi (斯陀含地), 9. The Anāgāmin Bhūmi (阿羅漢那含地), 10. The Arhat Bhūmi (阿羅漢地).
次明三慧功能。次明後得二無倒。次明長時等四修。次明由轉依故行成真聖道也。后明為得三身具自他利益故更修加行。複次云何下。第二複次約六義為問者。此中但有答文中有六意。故知總明一云何中有六問。一明三慧界。二明三慧功能。三明修位因果。即后智望前為果。望后時修慧則為因。可見。四明四修。五明依止。即依轉。六明勝用。即得三身成滿自他兩用。複次云何。第三總問修位次第者。初總答問。云從初修心乃至修位究竟以答問。然後更還舉三慧境乃至三身為次第釋之。由境生智。由智功能故能攝持境。故成次第。次出其體相示因果。次成滿四修。次明轉依。是自利為四德本。次復明得三身二利義。複次論本云佛廣說所安立法相於菩薩十地者。此更重舉前文釋證成其意。此即三慧境。釋論曰。合如所說雖有眾多法門。論其真實唯是一境。聞慧能達此。次思慧能合觀真俗通別二境。修慧但在極通境真中。此行並是真聖行。異地前行也。次後智作世等可見。初地證得真如法身始是自利用成。八地無功用自利成。九地始 應身利他成。十地得化身利他用化二乘凡夫下品人始成就。而猶有微細礙著未自在不及佛也。就感他佛者。凡夫二乘始行菩薩感化身訖。十回趣初地以上悉感應身。初地得證法身也。方便凈土
【現代漢語翻譯】 現代漢語譯本 接下來闡明三慧（聞慧、思慧、修慧）的功能。 接下來闡明后得智（證得真如后所獲得的智慧）的兩種無顛倒性。 接下來闡明長時間等四種修行（長時修、無間修、殷重修、無倒修）。 接下來闡明由於轉依（轉變所依，即轉變煩惱為菩提）的緣故，修行成就真正的聖道。 最後闡明爲了獲得三身（法身、報身、應身），具備自利和他利，所以進一步修習加行。 『複次云何下』，第二個『複次』是約六種意義提問。這裡只有回答的文字中有六種意思，所以知道總的『云何』中包含六個問題。一、闡明三慧的境界。二、闡明三慧的功能。三、闡明修行的位次因果，即后得智相對於前為果，相對於後來的修慧則為因，可以這樣理解。四、闡明四種修行。五、闡明所依止，即依止轉依。六、闡明殊勝的作用，即獲得三身，成就圓滿的自利和他利。 『複次云何』，第三個總的提問是關於修行位次的次第。首先總的回答提問，說『從初修心乃至修位究竟』來回答提問。然後進一步舉出三慧的境界乃至三身，按照次第解釋。由境界產生智慧，由智慧的功能才能攝持境界，所以成就次第。接下來闡述它的體相，揭示因果。接下來成就圓滿四種修行。接下來闡明轉依，是自利的四德（常、樂、我、凈）的根本。接下來闡明獲得三身二利（自利、利他）的意義。 『複次論本云佛廣說所安立法相於菩薩十地者』，這裡再次重複前面的文字，解釋證明，成就它的意義。這指的是三慧的境界。釋論說：『總合如所說，雖然有眾多法門，但論其真實，唯是一境。』聞慧能夠通達此境，接下來思慧能夠結合觀察真俗通別二境，修慧只在極通境真中。這種修行都是真聖行，是異地（指菩薩十地）之前的修行。 接下來后得智的作用等，可以類推得知。初地證得真如法身，開始是自利用的成就。八地無功用，自利成就。九地開始應身利他成就。十地得到化身，利他用化二乘凡夫下品人開始成就，但仍然有微細的障礙執著，不自在，不如佛。就感應他方佛而言，凡夫二乘開始行菩薩道，感應化身完畢。十回向趣入初地以上的菩薩，全部感應應身。初地得到證法身。方便凈土。
【English Translation】 English version Next, the functions of the three wisdoms (Śruta-mayā prajñā, Cinta-mayā prajñā, Bhāvanā-mayā prajñā) are explained. Next, the two non-inverted aspects of subsequent wisdom (wisdom obtained after realizing Suchness) are explained. Next, the four practices of prolonged time, etc. (long-term practice, uninterrupted practice, earnest practice, non-inverted practice) are explained. Next, it is explained that due to the transformation of the basis (Āśraya-parāvṛtti, i.e., transforming afflictions into Bodhi), practice achieves the true holy path. Finally, it is explained that in order to obtain the three bodies (Trikāya: Dharmakāya, Sambhogakāya, Nirmāṇakāya) and possess self-benefit and the benefit of others, one further cultivates additional practices. 『Furthermore, what follows』 The second 『furthermore』 is a question about six meanings. Here, only the answer contains six meanings, so it is known that the general 『what』 contains six questions. First, the realm of the three wisdoms is explained. Second, the functions of the three wisdoms are explained. Third, the stages of practice, cause, and effect are explained, that is, subsequent wisdom is the result of the previous, and the cause of the subsequent cultivation of wisdom. This is evident. Fourth, the four practices are explained. Fifth, the reliance is explained, that is, relying on transformation. Sixth, the excellent function is explained, that is, obtaining the three bodies and fulfilling both self-benefit and the benefit of others. 『Furthermore, what follows』 The third general question is about the order of the stages of practice. First, the question is answered generally, saying 『from the initial cultivation of mind to the ultimate stage of practice』 to answer the question. Then, the realms of the three wisdoms and even the three bodies are further explained in order. Wisdom arises from the realm, and the function of wisdom can hold the realm, thus achieving order. Next, its substance and characteristics are revealed to show cause and effect. Next, the four practices are fulfilled. Next, the transformation of the basis is explained, which is the root of the four virtues (eternity, bliss, self, purity) of self-benefit. Next, the meaning of obtaining the three bodies and the two benefits (self-benefit, benefit of others) is explained. 『Furthermore, the original text of the treatise says that the Buddha extensively explains the established Dharma characteristics in the ten Bhūmis of Bodhisattvas.』 Here, the previous text is repeated again to explain and prove, achieving its meaning. This refers to the realm of the three wisdoms. The commentary says: 『Combining what has been said, although there are many Dharma gates, in reality, there is only one realm.』 Śruta-mayā prajñā (wisdom from hearing) can penetrate this realm, then Cinta-mayā prajñā (wisdom from thinking) can combine to observe the two realms of true and conventional, general and specific, and Bhāvanā-mayā prajñā (wisdom from meditation) is only in the extremely general and true realm. This practice is all true holy practice, which is the practice before the different Bhūmis (referring to the ten Bodhisattva Bhūmis). Next, the functions of subsequent wisdom, etc., can be inferred. The first Bhūmi realizes the Dharmakāya of Suchness, which is the beginning of the achievement of self-benefit. The eighth Bhūmi is effortless, and self-benefit is achieved. The ninth Bhūmi begins to achieve the benefit of others through the Nirmāṇakāya. The tenth Bhūmi obtains the Nirmāṇakāya, and the benefit of others through transforming Śrāvakas, Pratyekabuddhas, and ordinary people of lower quality begins to be achieved, but there are still subtle obstacles and attachments, not being free and not being like the Buddha. Regarding the response to other Buddhas, ordinary people and Śrāvakas and Pratyekabuddhas begin to practice the Bodhisattva path, and the response to the Nirmāṇakāya is completed. Bodhisattvas from the ten dedications entering the first Bhūmi all respond to the Sambhogakāya. The first Bhūmi obtains the realization of the Dharmakāya. Pure Land of expedient means.
中感應身受法樂為進道緣。以行成入理即體證法身成常住果也。
釋論曰聲聞見道是他道菩薩見道是自道者。次第三辯大小乘見道異相。二乘見道心境異。所行道與能觀心異故是他道也。菩薩見道境智唯一。無復境智二相故言是自道 釋論曰此依止在道方便中即思修二慧者。通方便中福慧助成正道故名依止。
釋論曰此涅槃非是道果是道住處者。不明修道所得究竟果名涅槃故。是道住處非是道果。顯菩薩以慈悲般若為體。不著生死涅槃。離真俗相。道住此無相法中即名無相法即無住處樂故名涅槃。
釋論曰道有下中上上即是十地者。下即聲聞。中即獨覺。上即菩薩十地。此十地是真常道也。
釋論曰此十地出離四種生死為通功能者。依本識起方便行免界外四種生死。十地體並是真如。菩薩正是真智故通免生死也。
釋論曰所居之土無有五濁如頗梨柯等者。無五濁即無五人。一凡夫。二外道。三聲聞。四獨覺。五下位。下意行菩薩等五併爲穢濁不得入十地中凈土也。頗梨柯者即水精。此體清徹。能徹見彼邊物義。故藉以表土。土即唯識智為土體□□□頗梨柯世界 釋第九生如來家者。以見真如證法身為如來家 釋第十法輪三義名轉者。一能上下平行者。上即行進趣勝位。下即化他也。平
【現代漢語翻譯】 現代漢語譯本：
於此之中，通過感應身受佛法的喜樂，作為精進修道的助緣。憑藉修行成就而契入真理，即能體證法身，成就常住不滅的果位。 《釋論》中說，聲聞乘所見的道是『他道』，菩薩乘所見的道是『自道』。』接下來依次辨析大小乘見道的不同之處。二乘（聲聞乘和緣覺乘）見道時，心與境是不同的，所修行的道與能觀的心是不同的，所以說是『他道』。菩薩見道時，境與智是唯一的，沒有境與智的二元對立，所以說是『自道』。《釋論》中說，『此依止在道方便中，即思修二慧』，意思是說，在通達方便法門中，福德和智慧共同輔助成就正道，所以稱為『依止』。 《釋論》中說，『此涅槃非是道果，是道住處』，意思是說，這裡所說的涅槃，不是修道所得到的最終結果，而是道的安住之處，並非是道的果實。這表明菩薩以慈悲和般若（prajna，智慧）為本體，不執著于生死和涅槃，遠離真和俗的對立。道安住于這無相的法中，就稱為無相法，即無所住的快樂，所以稱為涅槃（nirvana）。 《釋論》中說，『道有下中上上，即是十地』，意思是說，下等道是聲聞乘，中等道是獨覺乘，上等道是菩薩的十地（bhumi）。這十地是真實常住之道。 《釋論》中說，『此十地出離四種生死為通功能』，意思是說，依靠本識（alaya-vijñana）生起方便之行，可以免除界外的四種生死。十地的本體都是真如（tathata），菩薩正是以真智為體，所以能夠普遍地免除生死。 《釋論》中說，『所居之土無有五濁，如頗梨柯等』，意思是說，沒有五濁，就是沒有五種人：一、凡夫；二、外道；三、聲聞；四、獨覺；五、下位意行菩薩等。這五種人都被視為穢濁，不得進入十地中的凈土。『頗梨柯』就是水精（crystal），其本體清澈透明，能夠清楚地看到對面的事物，所以借用來比喻凈土。凈土就是以唯識智為本體。□□□頗梨柯世界。《釋》第九生如來家，意思是說，以見真如（tathata）證得法身（dharma-kaya），即為如來（tathagata）之家。《釋》第十法輪三義名轉，一是能上下平行，向上是行進趣向殊勝的果位，向下是教化眾生。
【English Translation】 English version:
Within this, experiencing the joy of the Dharma through sensory perception serves as a condition for advancing on the path. By perfecting practice and entering into the principle, one can realize the Dharma-kaya (dharma-kaya, the body of the Dharma) and attain the permanent and unchanging fruit. The Commentary states, 'The path seen by the Sravakas (sravaka, disciple) is the 'other path,' and the path seen by the Bodhisattvas (bodhisattva, enlightened being) is the 'self path'.' Next, it distinguishes the differences between the paths seen by the Hinayana (Hinayana, the 'smaller vehicle') and Mahayana (Mahayana, the 'greater vehicle'). When the two vehicles (Sravakas and Pratyekabuddhas) see the path, the mind and the object are different; the path practiced and the mind that observes are different, so it is called the 'other path.' When Bodhisattvas see the path, the object and wisdom are one, and there is no duality between object and wisdom, so it is called the 'self path.' The Commentary states, 'This reliance is in the expedient means of the path, namely the two wisdoms of thought and cultivation,' meaning that in the expedient means of thorough understanding, merit and wisdom together assist in accomplishing the right path, so it is called 'reliance'. The Commentary states, 'This Nirvana (nirvana, liberation) is not the fruit of the path, but the dwelling place of the path,' meaning that the Nirvana spoken of here is not the ultimate result obtained through cultivation, but the place where the path abides, not the fruit of the path. This shows that the Bodhisattva takes compassion and prajna (prajna, wisdom) as its essence, is not attached to samsara (samsara, cycle of rebirth) and Nirvana, and is far from the duality of truth and falsehood. The path abides in this formless Dharma, which is called the formless Dharma, that is, the joy of no abiding place, so it is called Nirvana. The Commentary states, 'The path has lower, middle, upper, and highest, which are the ten bhumis (bhumi, stages),' meaning that the lower path is the Sravaka vehicle, the middle path is the Pratyekabuddha (pratyekabuddha, solitary buddha) vehicle, and the upper path is the ten bhumis of the Bodhisattva. These ten bhumis are the true and permanent path. The Commentary states, 'These ten bhumis have the common function of transcending the four kinds of birth and death,' meaning that by relying on the alaya-vijñana (alaya-vijñana, storehouse consciousness) to generate expedient practices, one can avoid the four kinds of birth and death beyond the realms. The essence of the ten bhumis is all tathata (tathata, suchness), and the Bodhisattva is precisely based on true wisdom, so it can universally avoid birth and death. The Commentary states, 'The land where they dwell has no five defilements, like sphatika (sphatika, crystal) etc.,' meaning that without the five defilements, there are no five kinds of people: 1. ordinary people; 2. heretics; 3. Sravakas; 4. Pratyekabuddhas; 5. Bodhisattvas of lower intention and practice, etc. These five kinds of people are all considered impure and cannot enter the pure land of the ten bhumis. 'Sphatika' is crystal, whose essence is clear and transparent, and can clearly see the objects on the other side, so it is used as a metaphor for the pure land. The pure land is based on the Vijnaptimatrata (Vijnaptimatrata, Consciousness-only) wisdom as its essence. □□□ Sphatika world. The Commentary explains that the ninth birth is the Tathagata's (tathagata, thus-gone one) family, meaning that seeing tathata and realizing the dharma-kaya is the Tathagata's family. The Commentary explains that the tenth Dharma wheel (dharma-cakra, wheel of dharma) has three meanings called 'turning': first, it can move up and down in parallel; upward is advancing towards a superior position, and downward is transforming sentient beings.
行即修觀。未得能得者令得勝法入勝位。已得能守者令不退失也。三能從此至彼者。能以我功德智慧與他。隨根性機宜令彼得我解。復得傳化他故言從此至彼 第十一得果異。二乘有十力等。后智果中廣釋。此未解之方便入見道修道究竟。即第四段道。又四行五言偈。后更承五行七言偈。為顯前義令開顯易見。前四偈中一偈明四尋思方便及正觀四如實智方便。次一偈正明四如實智故得入非安立諦即三無性第一義理唯自證知。次復兩偈顯所入出無礙法師別論取來證成之如偈。后釋論結示之可見也。此後五偈釋論結顯義。一明資糧道。二加行道。三見道。四明究竟道。釋資糧中又言單名生複名長菩薩唯復無單故生長一時者。十度但進故生長一時也。
釋論曰此福及慧有二種功用一能助道二能成道體者。道有轉成勝品義則成道體。劣品有轉滅義。由帶相而是善故能資助成道。道成劣相即滅故不成道。
釋論曰由定後心觀察諸法是故於法心得決定者。在定中已證見法義。出觀后此心從定心生。以達法本故觀察諸法心猶決定。
釋論曰又菩薩備修五明於度量方便具足自能故於思惟心得決定者。一因明亦為內明。以善解外道所明一切身內諸法精識立破相名明。以立義破義皆有因故也。二者聲明者。若善毗伽羅論
好識音聲差別之相名聲明。三者外明者。善識達身外事一切六塵世間事相為外明。四醫方明者。善識業病疲病及治病時等等故也。
五者工巧明者。一切諸方道述國計治生田園等悉屬工巧明也。菩薩既具故思惟中心得決定也。
釋論曰菩薩能化能證故名能了者。是所證自分現前為證。未達之處將現證處比度得解為比。
釋論曰知此義類但以分別為因者。為化分別眾生故說真俗二諦皆由分別故起。故以分別為因也。
釋論曰已於義類及分別心決定故者。由加行道已得無相性分證見真於二諦義類無所有心決定。由五明於思惟分別識法心決定 釋論曰離顛倒及變異二虛妄故名真者。內心是顛倒。外塵有為法為變異。由心至故著變異成生死。真如理無內外法。故離顛倒及變異等相也。
釋論曰是諸法第一性故名法界者。約諸法辯自體法為法性。廢法辨自體是第一併真無偽。是生道因之性故名為法界。具含三身故。三身是法界自他二用也。
釋論曰同見一味無有差別者。見如來大小乘教雖顯多種法門。皆為成就真如一味無差別之理。一即法界之法身也。
釋論曰一切染污法熏習種子是過聚性體者。惑業果報三品不凈法種子並是過失法故言過也。有無量種子並在本識中故名聚體。是生
死不凈品之根本生因故名為性。離如來大乘正教不能令解。離無分別智不能滅者。此是一切染污法微細種子。一切染法依止此作因緣生故言染法。此依止中無量種子聚在中故言稠。悉與本識體無異相不可分別故名密。
釋論曰如阿伽陀藥者。此無藥翻之。此藥能治一切病。亦如如意寶能除一切。此亦能除一切病也。可得名無賈良藥。亦為無比良藥也。
釋論曰所說理勝及所得果勝者。一乘道理無性非安立諦等理。果即大涅槃為勝也。又明大乘通三乘中菩薩為大。又待小得大。一乘者無二三乘唯是一故。無相待之乘為真實勝乘也。無分別智以法界為根。體為知根。從知未知根生故。又名有根。有未知欲知根從如實智生。又論緣因解性生亦名有根。能生后智及進後加行智故。亦名有根。有當體名有根。何以然。得此智故余智滅。智依此智故更生上地功德智慧故是根也。余可見。
攝大乘論義記第七
【現代漢語翻譯】 現代漢語譯本： 『死不凈品』的根本生起原因，所以稱為『性』。離開如來大乘正教，不能使人理解。離開無分別智，不能滅除。這是所有染污法最微細的種子。一切染污法依靠它作為因緣而生起，所以稱為『染法』。此依止中，無量種子聚集其中，所以稱為『稠』。全部與本識（根本識）的體性沒有差異，不可分別，所以稱為『密』。 釋論說，如同阿伽陀藥（一種能治百病的藥）一樣。此藥沒有對應的翻譯。此藥能治療一切疾病，也像如意寶（能滿足一切願望的寶物）一樣能消除一切。此藥也能消除一切疾病。可以稱之為無價良藥，也可以說是無比良藥。 釋論說，所說的道理殊勝以及所獲得的果報殊勝。一乘（唯一佛乘）的道理，無自性，並非安立諦（假設的真理）等道理。果報就是大涅槃（究竟的解脫）最為殊勝。又說明大乘（大乘佛教）通於三乘（聲聞乘、緣覺乘、菩薩乘）之中，菩薩（覺悟的有情）最為偉大。又是從小而得到大的。一乘，沒有二乘三乘，唯一是一乘，因此，沒有相對待的乘，是真實殊勝的乘。無分別智以法界（諸法的本性）為根源，以知根為體性。從知根生出未知根，所以又名『有根』。有未知欲知根，從如實智（如實的智慧）生出。又論說，緣因解性生，也名為『有根』。能生出後來的智慧以及增進後來的加行智（修行智慧），所以也名為『有根』。有當體，名為『有根』。為什麼這樣說呢？因為得到此智慧，其餘智慧便會滅除。智慧依靠此智慧，所以更能生出上地（更高的境界）的功德智慧，所以是根源。其餘內容可以自己檢視。
【English Translation】 English version: The fundamental cause of arising of the 『Chapter on Impurities of Death』 is called 『nature』. Without the Tathagata's (the Thus-Gone One) Mahayana (Great Vehicle) correct teaching, it cannot be understood. Without non-discriminating wisdom, it cannot be extinguished. This is the most subtle seed of all defiled dharmas (phenomena). All defiled dharmas rely on it as a cause and condition to arise, therefore it is called 『defiled dharma』. In this reliance, countless seeds gather within it, therefore it is called 『dense』. All are non-different in essence from the Alaya-consciousness (storehouse consciousness), and cannot be distinguished, therefore it is called 『secret』. The commentary says, like the Agada medicine (a medicine that cures all diseases). This medicine has no corresponding translation. This medicine can cure all diseases, and like the Mani jewel (wish-fulfilling jewel), it can eliminate everything. This medicine can also eliminate all diseases. It can be called a priceless medicine, or an unparalleled medicine. The commentary says, the superiority of the principle explained and the superiority of the result obtained. The principle of the Ekayana (One Vehicle), selflessness, and not being an established truth (conventional truth), etc. The result is the Great Nirvana (ultimate liberation), which is the most superior. It also clarifies that the Mahayana (Great Vehicle) encompasses the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), among which the Bodhisattva (enlightened being) is the greatest. It is also obtaining the great from the small. The Ekayana (One Vehicle), there are no two or three vehicles, only one vehicle, therefore, there is no relative vehicle, it is the true and superior vehicle. Non-discriminating wisdom takes the Dharmadhatu (the nature of all phenomena) as its root, and the knowing faculty as its essence. From the knowing faculty arises the unknown faculty, therefore it is also called 『rooted』. Having an unknown faculty desiring to know, arises from true wisdom. Furthermore, it is said that the causal condition of understanding the nature arises, also called 『rooted』. It can generate later wisdom and advance later practice wisdom, therefore it is also called 『rooted』. Having the entity itself is called 『rooted』. Why is this so? Because by obtaining this wisdom, other wisdoms will be extinguished. Wisdom relies on this wisdom, therefore it can generate the merits and wisdom of higher grounds (higher realms), therefore it is the root. The rest can be seen for oneself.