T85n2823_大乘入道次第開決
大正藏第 85 冊 No. 2823 大乘入道次第開決
No. 2823 [cf. No. 1864]
大乘入道次第開決
京西明道場沙門曇曠撰
夫登峻宇者必先拾級。陟層樓者咸歷階墀。況乎覺道崇高不憑行位。真源綿夐豈越資糧。是以時積三祇行週四等。堅精六度炳煥二心。乃獲圓常方登極果。未可朝聞其道夕希德滿。譬乎才艤方舟即期越海。懈怠菩薩非此無誰。故欲遠克菩提必行大道。入道次第系賴㼼明。雖事具群經然詎能圓攬。不有編錄其可覿乎。大唐開元初有樸陽大德身號智周。我大唐三藏曾孫弟子。慈恩大師之孫弟子。河南法師之親弟子。即是青龍大師異方同學。內窮三藏外達九流。為學者師宗作詞場雄伯。工手著述妙手讚揚。所撰章鈔凡十數部。即法花攝釋唯識諠秘因明抉擇皆所造也。雖不至長安而聲聞遐被關輔諸德咸仰高風。然觀其述作文約義著。究其所志既慈具悲實。謂間生英賢傳法菩薩者也。恐初學者望法海而忙然。瞻義山而永退。遂乃纂大教之樞要。舉法網之大綱。爰示方隅撰茲義記。然入道次第通乎三乘。唯我大乘方稱至極。今明最勝究竟大乘。故言大乘入道次第 言大乘者。總而言之不過四種。謂如常說教理行果。皆廣包故名之為大。並能
【現代漢語翻譯】 現代漢語譯本
大正藏第 85 冊 No. 2823 大乘入道次第開決
No. 2823 [cf. No. 1864]
大乘入道次第開決
京西明道場沙門曇曠撰
要登上高大的建築物，必須先拾級而上；要登上多層樓房，都要經過臺階。更何況覺悟之道如此崇高，不能只憑借修行位次；真正的本源如此深遠，難道可以超越資糧（修行的基礎）？因此，需要長時間積累三大阿僧祇劫（三大無數劫），圓滿修習四無量心（慈、悲、喜、舍）。堅定精進地修習六度（佈施、持戒、忍辱、精進、禪定、智慧），使自利利他的二心光明煥發。這樣才能獲得圓滿常住的果位，最終登上最高的覺悟之果。不能期望早上聽聞佛法，晚上就希望功德圓滿。這就像才把小船駛離岸邊，就期望橫渡大海一樣不切實際。懈怠的菩薩沒有其他選擇，只能如此。所以，想要最終證得菩提（覺悟），必須修行大道。進入佛道的次第，完全依賴於內心的明瞭。雖然各種經典中都有相關內容，但又怎能全部掌握？如果沒有編纂整理，又怎麼能夠看到全貌呢？唐朝開元年間，有樸陽大德，法號智周。他是大唐三藏（唐玄奘）的曾孫弟子，慈恩大師（窺基）的孫弟子，河南法師的親弟子。也是青龍大師（惠達）的異方同學。他精通三藏（經、律、論），通達九流（儒、道、陰陽、法、名、墨、縱橫、雜、農）。是學者的師表，是文章寫作的雄杰。擅長著述，精妙地讚揚佛法。所撰寫的章疏註釋有十幾部，包括《法華經》、《攝大乘論釋》、《唯識論》、《諠秘》、《因明入正理論抉擇》等。雖然沒有到過長安，但他的聲名遠播，關輔一帶的德行之士都仰慕他的高風。縱觀他的著作，文辭簡約而義理深刻。探究他的志向，既有慈悲之心，又有實在的功德。可以說是轉世的英賢，弘揚佛法的菩薩。他恐怕初學者面對浩瀚的佛法而茫然不知所措，瞻仰高深的義理而永遠退卻，於是編纂了大乘佛教的關鍵要點，提舉了佛法綱領。從而指明方向，撰寫了這部義記。然而，入道次第是三乘（聲聞乘、緣覺乘、菩薩乘）共通的，只有我們的大乘才堪稱最圓滿究竟。現在闡明最殊勝究竟的大乘，所以稱為《大乘入道次第》。所謂『大乘』，總而言之，不過四種，即通常所說的教、理、行、果。都廣博包容，所以稱之為『大』。並且能夠 並能
【English Translation】 English version
T85 No. 2823 The Order of Entering the Great Vehicle Path
No. 2823 [cf. No. 1864]
The Order of Entering the Great Vehicle Path
Composed by Shramana Tan Kuang of Mingdao Temple in Jingxi
To ascend a tall building, one must first climb the steps; to ascend a multi-story building, one must go through the stairs. Moreover, the path to enlightenment is so lofty that it cannot rely solely on the stages of practice; the true source is so profound that it cannot transcend the accumulation of resources (the foundation of practice). Therefore, it requires accumulating for three Asamkhya kalpas (three countless eons), and perfecting the Four Immeasurables (loving-kindness, compassion, joy, and equanimity). Firmly and diligently cultivating the Six Perfections (generosity, morality, patience, diligence, concentration, and wisdom), illuminating the two minds of benefiting oneself and others. Only then can one attain the perfect and permanent fruit, and finally ascend to the highest fruit of enlightenment. One cannot expect to hear the Dharma in the morning and hope to have complete merit in the evening. This is as unrealistic as expecting to cross the sea immediately after launching a small boat. A lazy Bodhisattva has no other choice but to do this. Therefore, to ultimately attain Bodhi (enlightenment), one must practice the Great Path. The order of entering the path relies entirely on inner clarity. Although various scriptures contain relevant content, how can one grasp them all? Without compilation and organization, how can one see the whole picture? During the Kaiyuan era of the Tang Dynasty, there was a virtuous monk from Puyang, named Zhizhou. He was the great-grandson disciple of the Great Tang Tripitaka Master (Xuanzang), the grandson disciple of Master Ci'en (Kuiji), and the close disciple of the Henan Dharma Master. He was also a fellow student of Master Qinglong (Huida) from another region. He was proficient in the Tripitaka (Sutras, Vinaya, and Shastras) and understood the Nine Schools (Confucianism, Taoism, Yin-Yang, Legalism, Logicians, Mohism, Strategists, Miscellaneous, and Agriculture). He was a teacher for scholars and a hero in writing. He was skilled in writing and praised the Dharma with subtlety. He wrote more than a dozen commentaries, including commentaries on the 'Lotus Sutra', 'Commentary on the Mahayana-samgraha', 'Consciousness-only Treatise', 'Xuanmi', and 'Nyaya-pravesa-tarka-shastra'. Although he had not been to Chang'an, his reputation spread far and wide, and virtuous people in the Guanzhong region admired his high character. Looking at his writings, the language is concise and the meaning is profound. Exploring his aspirations, he has both compassion and real merit. He can be said to be a reincarnated worthy, a Bodhisattva who propagates the Dharma. He feared that beginners would be overwhelmed by the vastness of the Dharma and retreat forever when faced with profound doctrines, so he compiled the key points of Mahayana Buddhism and highlighted the main principles of the Dharma. Thus, he pointed out the direction and wrote this commentary. However, the order of entering the path is common to the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), and only our Mahayana is the most complete and ultimate. Now, we explain the most supreme and ultimate Mahayana, so it is called 'The Order of Entering the Great Vehicle Path'. The so-called 'Great Vehicle', in general, is nothing more than four aspects: doctrine, principle, practice, and fruit, as commonly said. All are broad and inclusive, so it is called 'Great'. And it can And it can
運故稱之為乘。此義具如起信義釋 所言道者。趣向為義。游履為義。通運為義。亦即不離教理行果。隨應而有趣向游履通運義。故皆名為道。下文皆有應尋引之 入次第者。總即五位。別以四十二賢聖也。於此四種大乘之道。從淺向深從分向滿。依大乘教悟大乘理。起大眾行得大乘果。故依大乘五位之中漸次悟入道次第也。故唯識論第九捲雲。謂具大乘二種姓者。略於五位漸次悟入。若爾應無超越之義。寧說釋迦超彌勒等。答。超時可爾。超位不然。以于位位皆有所修所斷所證不可越故。如行遲疾時夕雖殊。而於里步不可越故。若爾何故楞伽經說一地即十地等無所有。何次耶。答。彼約所證圓融道理。此依證位行佈道理。彼以初證與后體同。就所證理言無有等。若依證智行位不同。是故得有五位次第。故與彼說亦不相違。
稽首等者。以下釋文大分三段。初三行頌致敬述意分。夫欲已下正諫所說分。最後一頌結說迴向分。初分之中又分為二。前之二頌歸敬三寶。后一行頌述製作意。前中又二。初之二字是能乘相。其無上等是所敬德。言稽首者。稽者屈也。首者頭也。屈所尊之頭禮所卑之足。顯敬之極故言稽首。無上等者。顯所乘相。于中有三。謂佛法僧。前之四句顯其佛寶。上之兩句顯佛二利之因行也。后之
【現代漢語翻譯】 現代漢語譯本：
運送故稱為乘（Yùn sòng gù chēng wèi chéng，指通過修行達到解脫的工具或方法）。此義詳細見於《起信義釋》（Qǐ xìn yì shì，指《大乘起信論義釋》）中。所說道，有趨向之義，遊歷之義，通達運載之義。也就是不離教、理、行、果。隨順相應而有趨向、遊歷、通達運載之義，所以都稱為道。下文都有應該尋找引用的地方。
入次第，總的來說是五位（Wǔ wèi，指資糧位、加行位、見道位、修道位、究竟位），分別來說是四十二賢聖（Sì shí'èr xián shèng，指十住、十行、十回向、十地、等覺、妙覺）。對於這四種大乘之道，從淺到深，從部分到圓滿，依據大乘教義領悟大乘道理，發起大眾之行，獲得大乘之果。所以在依大乘五位之中，逐漸領悟進入道的次第。所以《唯識論》（Wéi shí lùn）第九卷說，具有大乘兩種姓（Dà chéng liǎng zhǒng xìng，指本具大乘種性的兩種人）的人，大致在五位中逐漸領悟進入。如果這樣，應該沒有超越的意義。怎麼能說釋迦（Shì jiā，指釋迦牟尼佛）超越彌勒（Mí lè，指彌勒菩薩）等呢？回答：超時可以，超位不行。因為在每一位都有所修、所斷、所證，不可以超越。如同行走有遲緩快慢，時間早晚不同，但是對於里和步是不可超越的。如果這樣，為什麼《楞伽經》（Léng qié jīng）說一地即十地（Yī dì jí shí dì，指初地就包含十地的功德）等，都是沒有所有，沒有次第呢？回答：那是從所證的圓融道理來說的，這裡是從證位的行佈道理來說的。那是說最初的證悟與後來的本體相同，就所證的理來說沒有等不等。如果依據證智的行位不同，所以才會有五位次第。所以與《楞伽經》的說法也不相違背。
稽首等，以下解釋經文大體分為三段。最初三行頌是致敬陳述意願的部分。從『夫欲』（Fū yù）以下是正式勸諫所說的部分。最後一頌是總結陳述迴向的部分。最初的部分又分為兩部分。前面的兩頌是歸敬三寶（Guī jìng sān bǎo，指佛、法、僧）。後面一行頌是陳述製作的意圖。前面的部分又分為兩部分。最初的兩個字是能乘之相。其中的『無上』（Wú shàng）等是所敬的功德。說到稽首，稽是屈服，首是頭。屈服所尊敬的頭，禮拜所卑下的足，顯示恭敬到了極點，所以說稽首。『無上』等，顯示所乘之相。其中有三，就是佛、法、僧。前面的四句顯示佛寶。上面的兩句顯示佛的二利（Èr lì，指自利和利他）之因行。
【English Translation】 English version:
The act of transporting is therefore called a vehicle (referring to a tool or method for attaining liberation through practice). This meaning is detailed in the 'Commentary on the Awakening of Faith' (Qǐ xìn yì shì, referring to the 'Commentary on the Mahāyāna Awakening of Faith'). The so-called path has the meaning of approaching, traversing, and universally conveying. That is, it does not depart from doctrine, principle, practice, and fruition. According to the corresponding circumstances, it has the meaning of approaching, traversing, and universally conveying, so all are called the path. The following text contains places that should be sought and cited.
Entering the stages sequentially, generally speaking, refers to the Five Stages (Wǔ wèi, referring to the stages of accumulation, preparation, insight, cultivation, and consummation), and specifically, to the Forty-Two Sages (Sì shí'èr xián shèng, referring to the ten abodes, ten practices, ten dedications, ten grounds, near-perfect enlightenment, and perfect enlightenment). Regarding these four types of Mahāyāna paths, from shallow to deep, from partial to complete, based on Mahāyāna teachings, one comprehends Mahāyāna principles, initiates the practice of the masses, and attains the fruit of Mahāyāna. Therefore, within the Mahāyāna Five Stages, one gradually comprehends and enters the sequence of the path. Thus, the ninth volume of the 'Treatise on Consciousness-Only' (Wéi shí lùn) states that those who possess the two lineages of Mahāyāna (Dà chéng liǎng zhǒng xìng, referring to two types of people who inherently possess the Mahāyāna lineage) roughly gradually comprehend and enter through the Five Stages. If so, there should be no meaning of transcendence. How can it be said that Śākyamuni (Shì jiā, referring to Śākyamuni Buddha) transcends Maitreya (Mí lè, referring to Maitreya Bodhisattva) and others? Answer: Transcending time is possible, but transcending stages is not. Because at each stage, there is something to be cultivated, something to be abandoned, and something to be realized, which cannot be transcended. Just as walking may be slow or fast, and the time may be early or late, but the miles and steps cannot be skipped. If so, why does the 'Laṅkāvatāra Sūtra' (Léng qié jīng) say that one ground is the same as ten grounds (Yī dì jí shí dì, referring to the first ground containing the merits of the ten grounds), and that all are without anything, without sequence? Answer: That is from the perspective of the realized principle of perfect fusion, while this is from the perspective of the sequential arrangement of practice in the stages of realization. That is to say that the initial realization is the same as the later essence, and in terms of the realized principle, there is no equality or inequality. If based on the different practice stages of realized wisdom, then there is a sequence of the Five Stages. Therefore, it does not contradict the teachings of the 'Laṅkāvatāra Sūtra'.
'Bowing the head,' etc., the following explanation of the text is roughly divided into three sections. The initial three lines of verse are the section of paying homage and stating intentions. From 'Fū yù' onwards is the section of formally advising what is to be said. The final verse is the section of concluding the statement and dedicating merit. The initial section is further divided into two parts. The preceding two verses are paying homage to the Three Jewels (Guī jìng sān bǎo, referring to the Buddha, Dharma, and Saṅgha). The following line of verse is stating the intention of the composition. The preceding part is further divided into two parts. The initial two characters are the aspect of the vehicle. Among them, 'Supreme' (Wú shàng) and others are the virtues to be revered. Speaking of 'bowing the head,' 'bowing' means to submit, and 'head' means the head. Submitting the revered head and bowing to the humble feet shows the utmost respect, so it is said 'bowing the head.' 'Supreme' and others show the aspect of the vehicle. Among them, there are three, namely Buddha, Dharma, and Saṅgha. The preceding four sentences show the Buddha Jewel. The above two sentences show the causal practices of the Buddha's two benefits (Èr lì, referring to self-benefit and benefiting others).
兩句明佛二利之果德也。前復有二。此句則顯自利因行。調謂調和。御謂制御。調和制御身語意業。離惡進善成自利行。
能拔生死苦沉溺者。此句則顯利他因行。自既調御。復以調善大乘御車。于生死泥拔出沉溺苦眾生也。以調御聲。具此二義故。以二義而釋調御。于調御中更無過比故名無上善調御也。
如空性相無去來者。此下二句顯佛二利之果德也。此句顯佛自利之果。由行自利感得法報二身極果。皆悉常住無有去來。故言如空無去來等。
若影隨形應所化者。此句顯佛利他德果。由利他德從法報身而起應化化諸凡聖。如影隨形而得起也又應所化如影隨形不捨離也以此句中含二義故。是故亦以二義釋也。
實相一味妙甘露等者。此之二句顯法寶也。上句顯其真如理法。下句顯其所流教法。而言一味甘露等者。依涅槃經而作此說。故彼經云。雪山之中有上妙藥。其名甘露。人若服者得壽無量。本唯一味。隨其流處生種種味。而其真味停留在山。一味甘露喻實相如。隨流諸味喻諸教法。隨諸眾生種種根性。以彼真如種種門說。而本真如竟無改易。
三賢永截愛流等者。此後二句顯僧寶也。初句顯其地前凡僧。不同外凡順生死流。今截愛河欲超渡也。后句顯其地上聖僧。一證不退名曰
【現代漢語翻譯】 這兩句闡明了佛陀自利利他的果德。前面又分為兩部分。這句則彰顯了自利的因行。『調』指的是調和，『御』指的是制御。調和制御身語意業，遠離惡行，精進于善行，成就自利之行。 『能拔生死苦沉溺者』，這句則彰顯了利他的因行。自己既已調御，又以調善的大乘御車，將沉溺於生死泥潭中的眾生拔救出來。因為『調御』一詞，具備這兩種含義，所以用兩種意義來解釋『調御』。在調御之中，再沒有可以超越比擬的，所以稱為『無上善調御』。 『如空性相無去來者』，以下兩句彰顯了佛陀自利利他的果德。這句彰顯了佛陀自利的果。由於實行自利，感得法身和報身這兩種極果，都永遠常住，沒有去來，所以說『如空無去來』等等。 『若影隨形應所化者』，這句彰顯了佛陀利他的德果。由於利他的功德，從法身和報身而起應化，教化各種凡夫和聖人，就像影子跟隨形體而生起一樣。又應所化，就像影子跟隨形體一樣不捨離。因為這句中包含兩種意義，所以也用兩種意義來解釋。 『實相一味妙甘露等者』，這兩句彰顯了法寶。上句彰顯了真如理法，下句彰顯了所流出的教法。說『一味甘露』等等，是依據《涅槃經》而說的。所以那部經中說：『雪山之中有上妙藥，其名甘露，人如果服用了，就能得到無量的壽命。本來只有一種味道，隨著流淌的地方產生種種味道，而它的真味停留在山中。』一味甘露比喻實相真如，隨流的各種味道比喻各種教法。隨著各種眾生的種種根性，用那真如的種種法門來說，而本來的真如終究沒有改變。 『三賢永截愛流等者』，這後面的兩句彰顯了僧寶。初句彰顯了地前凡夫僧，不同於外凡順著生死之流，現在截斷愛河，想要超越渡過。后句彰顯了地上聖僧，一旦證悟就不會退轉，名稱為...
【English Translation】 These two sentences clarify the fruit and virtue of the Buddha's self-benefit and benefiting others. The former is further divided into two parts. This sentence reveals the causal practice of self-benefit. 'Tuning' means harmonizing, and 'controlling' means regulating. Harmonizing and regulating the actions of body, speech, and mind, abandoning evil and advancing towards good, accomplishes the practice of self-benefit. 'Able to rescue those drowning in the suffering of birth and death,' this sentence reveals the causal practice of benefiting others. Having already tuned and controlled oneself, one then uses the well-tuned Great Vehicle to rescue sentient beings drowning in the mud of birth and death. Because the term 'Tamer of Beings' embodies these two meanings, it is explained with two meanings. Among those who tame, there is none that can surpass or compare, therefore it is called 'Unsurpassed Good Tamer of Beings'. 'Like the nature of emptiness, without coming or going,' the following two sentences reveal the fruit and virtue of the Buddha's self-benefit and benefiting others. This sentence reveals the fruit of the Buddha's self-benefit. Due to practicing self-benefit, one attains the ultimate fruit of the Dharma Body (Dharmakaya) and Reward Body (Sambhogakaya), both of which are eternally abiding, without coming or going, hence it is said, 'Like emptiness, without coming or going,' and so on. 'If a shadow follows a form, responding to what is to be transformed,' this sentence reveals the virtuous fruit of the Buddha's benefiting others. Due to the merit of benefiting others, the response and transformation arise from the Dharma Body and Reward Body, transforming all ordinary beings and sages, just as a shadow arises following a form. Furthermore, responding to what is to be transformed is like a shadow following a form, never abandoning or leaving. Because this sentence contains two meanings, it is also explained with two meanings. 'The true nature is of one flavor, like wondrous nectar,' these two sentences reveal the Dharma Jewel (Dharma). The first sentence reveals the true suchness (Tathata) principle, and the second sentence reveals the teachings that flow forth. Saying 'one flavor of nectar' and so on, is based on the Nirvana Sutra. Therefore, that sutra says: 'In the snowy mountains, there is a supreme medicine called nectar. If people take it, they will obtain immeasurable life. Originally, it has only one flavor, but it produces various flavors depending on where it flows. However, its true flavor remains in the mountain.' The one flavor of nectar is a metaphor for the true suchness, and the various flavors that flow are metaphors for the various teachings. According to the various faculties of various sentient beings, it is spoken with the various methods of that true suchness, but the original true suchness is never altered. 'The Three Worthies (Sages before the first Bhumi) eternally cut off the stream of craving,' the following two sentences reveal the Sangha Jewel (Sangha). The first sentence reveals the ordinary Sangha before the grounds (Bhumis), who are different from ordinary people who follow the stream of birth and death. Now they cut off the river of craving, wanting to transcend and cross over. The second sentence reveals the holy Sangha on the grounds, once enlightened, they do not regress, and are called...
長驅。無漏聖道故名正路。者謂假者即僧人也。
故我等者。此則后顯述申敬意。前之二句述歸敬意。后之二句述製作意。第三句意顯以法燈常照生死久處愚闇諸眾生也。第四句意永去眾生二障所覆重昏之闇。
列別名者等。此中列名依舊花嚴。故與新經時有不同。待至釋文一一對會。
菩薩在此創安其心等者。謂創安住空無我理得住佛家故名安住。故釋經中名為十解。解空理故。故本業云。心住空理。名之為住。花嚴經云。諸菩薩住不可思議。與法界虛空等。是故得住三世佛家。雖解空理名之為解。而未即能依解起于無住妙行。名行未勝。
凈治三業等者。譬如大地生長一切善惡草木。若治其地即生善草。眾生三業能生善惡。故喻于地。治三業地離諸過惡生長善行。故能起悲利有識也。
修勝理觀等者。觀一切法無常苦空無我等故名勝理觀。起此觀行名上妙行。非謂依觀別起妙行。
所修善根等者。由救物故自得增長。名為方便具足義也。如外典云。夫欲達己先達人等。
所聞贊毀心定不動。謂聞贊毀佛法菩薩。菩薩所行其心安住。名正心住。
聞說三寶三際等者。謂聞三寶有之與無。又聞三世有佛無佛。其心不轉名不退住。
三業清潔悟二等者。三業清
【現代漢語翻譯】 現代漢語譯本
'長驅。無漏聖道故名正路。' 意思是說，因為是通往沒有煩惱的聖道的道路，所以被稱為正路。'者謂假者即僧人也。' 意思是說，這裡所說的'者'，指的是出家的僧人。 '故我等者。此則后顯述申敬意。前之二句述歸敬意。后之二句述製作意。第三句意顯以法燈常照生死久處愚闇諸眾生也。第四句意永去眾生二障所覆重昏之闇。' 意思是說，'故我等'，這是後面用來表達敬意的話。前面的兩句是表達歸敬之意，後面的兩句是表達製作此論的意圖。第三句的意思是說法燈能夠永遠照亮在生死輪迴中長期處於愚昧黑暗中的眾生。第四句的意思是永遠去除眾生被兩種障礙（煩惱障和所知障）覆蓋的深重黑暗。 '列別名者等。此中列名依舊花嚴。故與新經時有不同。待至釋文一一對會。' 意思是說，這裡列出的別名仍然沿用《華嚴經》的說法，所以和新譯的經文有時會有不同。等到解釋經文的時候，會一一對應說明。 '菩薩在此創安其心等者。謂創安住空無我理得住佛家故名安住。故釋經中名為十解。解空理故。故本業云。心住空理。名之為住。花嚴經云。諸菩薩住不可思議。與法界虛空等。是故得住三世佛家。雖解空理名之為解。而未即能依解起于無住妙行。名行未勝。' 意思是說，菩薩在這裡開始安住其心，是因為開始安住于空和無我的道理，從而能夠安住于佛的境界，所以叫做安住。因此在解釋經文的時候，稱之為十解，因為理解了空的道理。所以《本業經》說，心安住于空理，就叫做住。《華嚴經》說，諸菩薩安住于不可思議的境界，與法界虛空相等。因此能夠安住於過去、現在、未來三世諸佛的境界。雖然理解了空的道理，可以稱之為解，但是還不能立刻依據理解而生起無住的微妙行為，所以說行為還不夠殊勝。 '凈治三業等者。譬如大地生長一切善惡草木。若治其地即生善草。眾生三業能生善惡。故喻于地。治三業地離諸過惡生長善行。故能起悲利有識也。' 意思是說，凈化和治理身、口、意三業，就像大地能夠生長一切善惡草木一樣。如果治理好土地，就能生長出好的草木。眾生的三業能夠產生善惡，所以比喻為土地。治理三業的土地，使其遠離各種過失和罪惡，生長出善良的行為，這樣才能生起慈悲心，利益有情眾生。 '修勝理觀等者。觀一切法無常苦空無我等故名勝理觀。起此觀行名上妙行。非謂依觀別起妙行。' 意思是說，修習殊勝的理觀，是因為觀察一切法都是無常、苦、空、無我等等，所以叫做殊勝的理觀。生起這種觀行，叫做上妙行，而不是說在觀之外另外生起妙行。 '所修善根等者。由救物故自得增長。名為方便具足義也。如外典云。夫欲達己先達人等。' 意思是說，所修習的善根，因為救助眾生的緣故，自然得到增長，這叫做方便具足的含義。就像外道的典籍所說，想要成就自己，先要成就他人等等。 '所聞贊毀心定不動。謂聞贊毀佛法菩薩。菩薩所行其心安住。名正心住。' 意思是說，聽到讚揚或譭謗，內心都安定不動搖。也就是聽到讚揚或譭謗佛法和菩薩，菩薩所修行的心都安住不動搖，這叫做正心住。 '聞說三寶三際等者。謂聞三寶有之與無。又聞三世有佛無佛。其心不轉名不退住。' 意思是說，聽到有人說三寶存在或不存在，又聽到有人說過去、現在、未來三世有佛或沒有佛，內心都不動搖，這叫做不退住。 '三業清潔悟二等者。三業清'
【English Translation】 English version
'Cháng qū. Wú lòu shèng dào gù míng zhèng lù.' means that because it is the path to the un-leaking (free from defilements) holy path, it is called the right path. 'Zhě wèi jiǎ zhě jí sēng rén yě.' means that the 'zhě' here refers to the ordained monks. 'Gù wǒ děng zhě. Cǐ zé hòu xiǎn shù shēn jìng yì. Qián zhī èr jù shù guī jìng yì. Hòu zhī èr jù shù zhì zuò yì. Dì sān jù yì xiǎn yǐ fǎ dēng cháng zhào shēng sǐ jiǔ chù yú àn zhū zhòng shēng yě. Dì sì jù yì yǒng qù zhòng shēng èr zhàng suǒ fù zhòng hūn zhī àn.' means that 'Gù wǒ děng' (therefore, we, etc.) is used later to express respect. The first two sentences express the intention of paying homage, and the last two sentences express the intention of making this treatise. The third sentence means that the Dharma lamp can always illuminate all sentient beings who have long been in ignorance and darkness in the cycle of birth and death. The fourth sentence means to forever remove the deep darkness covered by the two obstacles (klesha-avarana (afflictive obscurations) and jneya-avarana (cognitive obscurations)) of sentient beings. 'Liè bié míng zhě děng. Cǐ zhōng liè míng yī jiù huā yán. Gù yǔ xīn jīng shí yǒu bù tóng. Dài zhì shì wén yī yī duì huì.' means that the listed alternative names here still follow the Huayan Sutra, so they may differ from the newly translated scriptures. When explaining the scriptures, they will be matched and explained one by one. 'Púsà zài cǐ chuàng ān qí xīn děng zhě. Wèi chuàng ān zhù kōng wú wǒ lǐ dé zhù fó jiā gù míng ān zhù. Gù shì jīng zhōng míng wéi shí jiě. Jiě kōng lǐ gù. Gù běn yè yún. Xīn zhù kōng lǐ. Míng zhī wéi zhù. Huā yán jīng yún. Zhū púsà zhù bù kě sī yì. Yǔ fǎ jiè xū kōng děng. Shì gù dé zhù sān shì fó jiā. Suī jiě kōng lǐ míng zhī wéi jiě. Ér wèi jí néng yī jiě qǐ yú wú zhù miào xíng. Míng xíng wèi shèng.' means that the Bodhisattva begins to settle their mind here because they begin to settle in the principle of emptiness and no-self, so they can settle in the realm of the Buddha, so it is called settling. Therefore, in explaining the scriptures, it is called the ten understandings, because they understand the principle of emptiness. Therefore, the 'Original Karma Sutra' says that the mind settles in the principle of emptiness, which is called dwelling. The 'Huayan Sutra' says that the Bodhisattvas dwell in an inconceivable realm, equal to the Dharma realm and space. Therefore, they can dwell in the realm of the Buddhas of the past, present, and future. Although understanding the principle of emptiness can be called understanding, they cannot immediately arise from the understanding and generate the wonderful practice of non-dwelling, so it is said that the practice is not yet excellent. 'Jìng zhì sān yè děng zhě. Pì rú dà dì shēng zhǎng yī qiè shàn è cǎo mù. Ruò zhì qí dì jí shēng shàn cǎo. Zhòng shēng sān yè néng shēng shàn è. Gù yù yú dì. Zhì sān yè dì lí zhū guò è shēng zhǎng shàn xíng. Gù néng qǐ bēi lì yǒu shí yě.' means that purifying and governing the three karmas of body, speech, and mind is like the earth being able to grow all kinds of good and evil plants. If the land is well managed, good plants can grow. The three karmas of sentient beings can produce good and evil, so it is compared to the land. Governing the land of the three karmas, so that it is far away from all kinds of faults and evils, and grows good deeds, so that compassion can arise and benefit sentient beings. 'Xiū shèng lǐ guān děng zhě. Guān yī qiè fǎ wú cháng kǔ kōng wú wǒ děng gù míng shèng lǐ guān. Qǐ cǐ guān xíng míng shàng miào xíng. Fēi wèi yī guān bié qǐ miào xíng.' means that cultivating the superior contemplation of principles is because observing that all dharmas are impermanent, suffering, empty, and without self, so it is called the superior contemplation of principles. Arising this contemplation practice is called the supreme wonderful practice, not that wonderful practice arises separately from contemplation. 'Suǒ xiū shàn gēn děng zhě. Yóu jiù wù gù zì dé zēng zhǎng. Míng wéi fāng biàn jù zú yì yě. Rú wài diǎn yún. Fū yù dá jǐ xiān dá rén děng.' means that the good roots cultivated naturally increase because of helping sentient beings, which is called the meaning of being fully equipped with skillful means. Just like the scriptures of other religions say, if you want to achieve yourself, you must first achieve others, etc. 'Suǒ wén zàn huǐ xīn dìng bù dòng. Wèi wén zàn huǐ fó fǎ púsà. Púsà suǒ xíng qí xīn ān zhù. Míng zhèng xīn zhù.' means that hearing praise or slander, the mind is stable and does not move. That is, hearing praise or slander of the Buddha Dharma and Bodhisattvas, the mind of the Bodhisattva's practice is stable and does not move, which is called dwelling in the right mind. 'Wén shuō sān bǎo sān jì děng zhě. Wèi wén sān bǎo yǒu zhī yǔ wú. Yòu wén sān shì yǒu fó wú fó. Qí xīn bù zhuǎn míng bù tuì zhù.' means that hearing someone say that the Three Jewels exist or do not exist, and hearing someone say that there are Buddhas or no Buddhas in the past, present, and future, the mind does not move, which is called non-retreating dwelling. 'Sān yè qīng jié wù èr děng zhě. Sān yè qīng'
潔故名為童。謂如童子身語意行皆無咎故。悟二世間故亦為真。了眾生器悉皆虛假。心無礙故。
解真俗諦悟法王等者。謂善了知說真俗諦。名解真俗。悟法王處軌度法王處宮殿等。名悟法王法。
如王太子堪受王位行漸勝者。所謂振動照曜住持往詣。嚴凈無數世界。開示觀察知根。調伏無數眾生。此等諸行勝過於前。漸能增上一切種智。名行漸勝。
此位菩薩行六度等者。同三世佛悟空寂理。而能起彼無住妙行名諸行勝。故花嚴云。此菩薩行不可思議。與法界虛空等。學三世佛而修行故。名之為行。
愍生慕法者。但為救護攝受饒益一切眾生。名為愍生。為學憶念愛樂清凈增長住持宣說諸佛本所修行。名為慕法。
睹者歡喜等者。花嚴經云。修此行時。令一切眾生歡喜愛樂。若見一切來求索者。菩薩見之倍生歡喜。由此二行名歡喜行。
無恚行者。新經名為無違逆行。若有瞋恚即是違逆忍波羅蜜。違逆諸佛所說空法。違逆攝受一切眾生。若無恚者則不違逆。亦異義一不相乖也。
無盡行者。新經名為無屈撓行。屈者即是退轉之義。撓者乃是怯弱之義。故由勝精進無退弱故所行不息。故此彼亦不相違也。
尊重行者。新花嚴經名難得行。謂能成就難得善根。即由難
【現代漢語翻譯】 現代漢語譯本：
『潔』因此被稱為『童』，意思是說，如同童子一樣，身、語、意三方面的行為都沒有過失。領悟了世俗諦和勝義諦，因此也稱為『真』，明瞭眾生的根器都是虛假的，心中沒有障礙的緣故。 理解真俗二諦，領悟法王等，是指善於了知宣說真諦和俗諦，這叫做理解真俗。領悟法王的處所、軌則、法王的宮殿等，叫做領悟法王法。 如同王太子堪能繼承王位，修行逐漸殊勝，指的是振動、照耀、住持、前往、嚴凈無數世界，開示、觀察、瞭解眾生的根器，調伏無數眾生。這些修行勝過之前，逐漸能夠增上一切種智，叫做修行漸勝。 此位菩薩修行六度等，與過去、現在、未來三世諸佛一樣，證悟空寂之理，而能發起那無所住的妙行，叫做諸行勝。所以《華嚴經》說，此菩薩的修行不可思議，與法界虛空相等，學習過去、現在、未來三世諸佛而修行，因此稱之為行。 憐憫眾生，仰慕佛法，只是爲了救護、攝受、饒益一切眾生，這叫做憐憫眾生。爲了學習、憶念、愛樂、清凈、增長、住持、宣說諸佛本來所修行的法門，這叫做仰慕佛法。 見到的人歡喜等，《華嚴經》說，修此行時，令一切眾生歡喜愛樂。如果見到一切前來求索的人，菩薩見到他們會倍生歡喜。由於這兩種行為，稱為歡喜行。 無恚行，新譯的經文稱為無違逆行。如果有嗔恚，就是違逆忍辱波羅蜜（Ksanti-paramita），違逆諸佛所說的空法，違逆攝受一切眾生。如果沒有嗔恚，就不會違逆。這兩種說法意義相近，並不互相違背。 無盡行，新譯的經文稱為無屈撓行。屈，就是退轉的意思。撓，就是怯弱的意思。所以由於殊勝的精進，沒有退轉和怯弱，因此所行不會停止。所以這兩種說法也不互相違背。 尊重行，新的《華嚴經》稱為難得行，意思是能夠成就難得的善根，就是由於難
【English Translation】 English version:
『Immaculate』 is therefore called 『Child』. It means that, like a child, one's actions in body, speech, and mind are without fault. Understanding the two truths (conventional truth and ultimate truth) is also called 『True』, because one realizes that the faculties of sentient beings are all illusory, and the mind is without obstruction. 『Understanding the two truths and realizing the Dharma King, etc.』 means being skilled in knowing and expounding the conventional and ultimate truths, which is called 『understanding the two truths』. Realizing the abode of the Dharma King, the rules, the palace of the Dharma King, etc., is called 『realizing the Dharma King's Dharma』. Like a crown prince who is capable of inheriting the throne, and whose practice gradually becomes superior, it refers to shaking, illuminating, abiding, going to, and purifying countless worlds; revealing, observing, and understanding the faculties of sentient beings; and subduing countless sentient beings. These practices are superior to the previous ones, and gradually able to increase all-knowing wisdom (Sarvajna), which is called 『practice gradually becoming superior』. The Bodhisattva in this stage practices the six perfections (Paramita) etc., and like the Buddhas of the three times (past, present, and future), realizes the principle of emptiness and tranquility, and is able to initiate the wonderful practice of non-abiding, which is called 『superiority of all practices』. Therefore, the Avatamsaka Sutra says that the practice of this Bodhisattva is inconceivable, equal to the Dharma realm and space, and practices by learning from the Buddhas of the three times, hence it is called 『practice』. 『Pitying sentient beings and admiring the Dharma』 is solely for the sake of protecting, embracing, and benefiting all sentient beings, which is called 『pitying sentient beings』. To learn, remember, love, purify, increase, uphold, and expound the practices originally cultivated by the Buddhas is called 『admiring the Dharma』. 『Those who see are delighted, etc.』 The Avatamsaka Sutra says, 『When practicing this conduct, it causes all sentient beings to be joyful and delighted. If one sees all those who come seeking, the Bodhisattva will be doubly delighted upon seeing them.』 Because of these two conducts, it is called 『Joyful Conduct』. 『Non-anger conduct』, the new sutra is called 『non-opposition conduct』. If there is anger, it is opposing the perfection of patience (Ksanti-paramita), opposing the emptiness Dharma spoken by the Buddhas, and opposing embracing all sentient beings. If there is no anger, then there is no opposition. These two statements are similar in meaning and do not contradict each other. 『Endless conduct』, the new sutra is called 『unyielding conduct』. 『Yielding』 means regression. 『Unruly』 means timidity. Therefore, due to superior diligence, there is no regression or timidity, so the practice does not cease. Therefore, these two statements also do not contradict each other. 『Respectful conduct』, the new Avatamsaka Sutra calls it 『difficult to obtain conduct』, meaning being able to accomplish rare and precious roots of goodness, which is due to the difficulty
得故成尊重。既得難得尊重善根。二利之行更增進也。
四無礙諸陀羅尼門等者。此四無礙諸陀羅尼門既以念慧而為體性。是故即名諸善慧法。能除眾生諸煩惱熱。如入池浴而得清涼。是故喻彼清涼池也。然此所行四無礙等。但相似得非真滿得。真在地上。滿第九地。故此但是相似得耳。四無礙等義如下說。此無繁舉。
凡所修行悉皆迴向者。迴向實際。迴向菩提。向回眾生。以此三種攝於一切。是故名為悉皆迴向。
不著生死不離菩提者。不離菩提即是不住涅槃之義。若住涅槃即離菩提。故唯識論釋無餘依涅槃文中。離相湛然寂滅安樂。依斯說彼與佛無差。但無菩提利樂他用。故復說彼與佛有異。
令此善根功德等者。謂至一切三寶之所作諸供養。至於一切眾生之所為利益事。
修悔過善根離一切業障者。若準經文。此語倒也。若正應言。悔過懺除一切業障所生善根。
所有善根悉皆隨喜者。此中文略。此前應有禮拜勸請所生善根。于隨喜中語又不足。致令讀者皆有謬解。若具應言。于諸如來一切眾生所有善根。皆生隨喜所生善根。
以此善根悉皆迴向者。以此懺悔禮拜勵請隨喜所有善勸根皆迴向也。
常作佛事善巧方便者。即作佛事為巧方便。故花嚴云。善巧
【現代漢語翻譯】 現代漢語譯本 因此能夠更加尊重（佛法）。既然獲得了這難得的尊重和善根，那麼自利利他的行為也會更加增進。
『四無礙諸陀羅尼門等』指的是，這四無礙諸陀羅尼門以念和慧為本體。因此，它們也被稱為諸善慧法。它們能夠消除眾生的各種煩惱和熱惱，就像進入池塘沐浴而獲得清涼一樣。所以，這裡用清涼池來比喻它們。然而，這裡所行的四無礙等，只是相似的獲得，並非真正的圓滿獲得。真正的圓滿在地上（指菩薩的果位），圓滿於第九地。因此，這裡只是相似的獲得。四無礙等的含義將在下文解釋，此處不再贅述。
『凡所修行悉皆迴向』指的是，迴向實際（真如實際），迴向菩提（覺悟），迴向眾生。這三種迴向涵蓋了一切，因此被稱為『悉皆迴向』。
『不著生死不離菩提』指的是，不離菩提就是不住涅槃的含義。如果安住于涅槃，就離開了菩提。所以，《唯識論》在解釋無餘依涅槃時說，『離相湛然寂滅安樂』，依據這個說法，它與佛沒有差別。但是，因為它沒有菩提的利樂他用，所以又說它與佛有差異。
『令此善根功德等』指的是，直至對一切三寶之處所作的各種供養，直至為一切眾生所做的利益之事。
『修悔過善根離一切業障』。如果按照經文的順序，這句話是顛倒的。正確的說法應該是：『悔過懺除一切業障所生的善根』。
『所有善根悉皆隨喜』。這裡文字省略了。在此之前應該有禮拜、勸請所生的善根。在隨喜中，語句也不完整，導致讀者容易產生誤解。如果完整地說，應該是：『對於諸如來和一切眾生所有的善根，都生起隨喜之心所產生的善根』。
『以此善根悉皆迴向』指的是，將以此懺悔、禮拜、勸請、隨喜所產生的所有善根都回向。
『常作佛事善巧方便』指的是，以作佛事作為巧妙的方便。所以，《華嚴經》說：『善巧』
【English Translation】 English version Therefore, one can develop greater respect. Having obtained this rare respect and roots of goodness, the practice of benefiting oneself and others will be further enhanced.
'The gates of the Four Unimpeded Dharanis, etc.' refer to these Four Unimpeded Dharanis, which have mindfulness and wisdom as their essence. Therefore, they are also called the Good Wisdom Dharmas. They can eliminate all the afflictions and heat of sentient beings, just like entering a pond for a bath and obtaining coolness. Therefore, they are likened to a cool pond. However, the Four Unimpeded qualities practiced here are only similar attainments, not true and complete attainments. True completeness is on the ground (referring to the stage of a Bodhisattva), complete in the Ninth Ground. Therefore, this is only a similar attainment. The meaning of the Four Unimpeded qualities will be explained below, and will not be elaborated on here.
'All practices are dedicated' refers to dedicating to reality (Tathata), dedicating to Bodhi (enlightenment), and dedicating to sentient beings. These three dedications encompass everything, so they are called 'all dedications'.
'Not attached to Samsara, not separated from Bodhi' refers to not being separated from Bodhi, which means not dwelling in Nirvana. If one dwells in Nirvana, one is separated from Bodhi. Therefore, the Vijnaptimatrata-siddhi Sastra, in explaining Nirvana without remainder, says, 'Free from characteristics, serene, tranquil, blissful.' According to this statement, it is no different from the Buddha. However, because it lacks the beneficial and joyful function of Bodhi for others, it is said to be different from the Buddha.
'May these roots of goodness, merits, etc.' refer to all kinds of offerings made to all the Three Jewels, and all beneficial deeds done for all sentient beings.
'Cultivating roots of goodness through repentance and removing all karmic obstacles.' According to the order of the sutra text, this sentence is reversed. The correct statement should be: 'Repenting and confessing the roots of goodness arising from all karmic obstacles.'
'All roots of goodness are rejoiced in.' The text here is abbreviated. Before this, there should be the roots of goodness arising from prostrations and exhortations. In rejoicing, the statement is also incomplete, which can easily lead to misunderstandings for readers. If stated completely, it should be: 'For all the roots of goodness of all the Tathagatas and all sentient beings, the roots of goodness arising from generating joy.'
'All these roots of goodness are dedicated' refers to dedicating all the roots of goodness arising from this repentance, prostration, exhortation, and rejoicing.
'Constantly performing Buddha-deeds with skillful means' refers to using the performance of Buddha-deeds as a skillful means. Therefore, the Avatamsaka Sutra says: 'Skillful'
方便常作佛事。佛事即是放佛光明普照世界無有限極。
具諸功德離諸虛妄等者。此中語倒。應先離妄後方具德。故花嚴云。此菩薩了一切眾生。無眾生解一切法無壽命等。由了此故能離虛妄。心無所著故唸唸中得不可說十力善地具足。一切功德成就清凈善根。所須樂具一切皆種。色相無比。威力光明超諸世間。乃至能得十種無盡藏功德。
堅固安住自在功德者。若準經文此語亦倒。若正應言安住自在堅固功德。謂此菩薩為轉輪王名為安住自在功德。獲那羅延不可壞身名為安住堅固功德。
以如是等諸善等者。謂以如前內外物施所有功德及以自在堅固功德而回向也。
而能增長一切等者。謂能增長一切善者。由修習時究竟安住堪忍也。此中唯舉修行一種。花嚴經中則有數義。謂於一切諸善根所修行安住趣入攝受積集辦具悟解開示發起之時堪忍力。
拔出眾生者。于虛妄道拔出眾生令其安住一切善道。
成就念智者。住正念故其心明瞭深心不動。成就智故趣一切智終不退轉。
所修諸善皆順如相者。譬如真如是真實性。諸佛行處無能測量。得者無退乃至廣說。善根迴向皆亦如是。
離憍慢等縛著等者。謂此菩薩所起一切諸善根時。皆從尊重珍敬心起。名離憍慢。不見
【現代漢語翻譯】 現代漢語譯本： 方便常作佛事。佛事即是放佛光明普照世界無有限極。 具諸功德離諸虛妄等者。此中語倒。應先離妄後方具德。故《華嚴經》云：『此菩薩了一切眾生，無眾生解一切法無壽命等。』由了此故能離虛妄，心無所著故唸唸中得不可說十力善地具足。一切功德成就清凈善根。所須樂具一切皆種。色相無比。威力光明超諸世間。乃至能得十種無盡藏功德。 堅固安住自在功德者。若準經文此語亦倒。若正應言安住自在堅固功德。謂此菩薩為轉輪王名為安住自在功德。獲那羅延（Narayana，毗濕奴的化身）不可壞身名為安住堅固功德。 以如是等諸善等者。謂以如前內外物施所有功德及以自在堅固功德而回向也。 而能增長一切等者。謂能增長一切善者。由修習時究竟安住堪忍也。此中唯舉修行一種。《華嚴經》中則有數義。謂於一切諸善根所修行安住趣入攝受積集辦具悟解開示發起之時堪忍力。 拔出眾生者。于虛妄道拔出眾生令其安住一切善道。 成就念智者。住正念故其心明瞭深心不動。成就智故趣一切智終不退轉。 所修諸善皆順如相者。譬如真如是真實性。諸佛行處無能測量。得者無退乃至廣說。善根迴向皆亦如是。 離憍慢等縛著等者。謂此菩薩所起一切諸善根時。皆從尊重珍敬心起。名離憍慢。不見
【English Translation】 English version: It is convenient to constantly perform Buddha-deeds (Buddha-deeds meaning acts of devotion and service to the Buddha). Buddha-deeds are the Buddha's light shining universally throughout the world without limit. 『Possessing all merits, being apart from all falsehoods, etc.』 Here the wording is inverted. One should first be apart from falsehoods and then possess merits. Therefore, the Avatamsaka Sutra says: 『This Bodhisattva understands all sentient beings, has no sentient being perception, understands all dharmas (teachings, laws) as without lifespan, etc.』 Because of understanding this, one can be apart from falsehoods. Because the mind is without attachment, in every moment one obtains unspeakable ten-power good grounds, fully possessing all merits, accomplishing pure good roots. All desired pleasures are planted. The appearance is incomparable. The power and light surpass all worlds, even to the point of obtaining ten kinds of inexhaustible treasure merits. 『Firmly abiding in the merit of being at ease.』 If according to the sutra text, this wording is also inverted. If correct, it should say 『Abiding in ease, firm merit.』 That this Bodhisattva is a Chakravartin (universal monarch) is called the merit of abiding in ease. Obtaining the indestructible body of Narayana (a form of Vishnu) is called the merit of abiding firmly. 『With such kinds of good, etc.』 This means with all the merits of giving internal and external things as before, and with the merit of being at ease and firm, one dedicates the merit. 『And able to increase all, etc.』 This means able to increase all good. Because during practice, one ultimately abides in endurance. Here, only practice is mentioned. In the Avatamsaka Sutra, there are several meanings. It refers to the power of endurance at the time of practicing, abiding, approaching, entering, gathering, accumulating, preparing, understanding, revealing, and initiating all good roots. 『Pulling out sentient beings.』 Pulling sentient beings out of the path of falsehood and causing them to abide in all good paths. 『Accomplishing mindfulness and wisdom.』 Because one abides in right mindfulness, the mind is clear and the deep mind is unmoving. Because one accomplishes wisdom, one proceeds towards all-wisdom and ultimately does not regress. 『All the good deeds cultivated are in accordance with suchness.』 For example, Suchness (Tathata) is true reality. The place where Buddhas walk cannot be measured. Those who attain it do not regress, and so on extensively. The dedication of good roots is also like this. 『Being apart from arrogance and attachments, etc.』 This means that when this Bodhisattva arises all good roots, they all arise from a respectful and precious mind. This is called being apart from arrogance. Not seeing
我行他人不行而生輕賤。故置等言。謂自能行即名為縛。謂他不行乃名爲著。既離憍等所有縛著。名解脫心也。
迴向饒益品物一切者。品物一切其言倒也。應言饒益一切品物。謂即一切諸品物類也。
行普賢行者。所習諸善不執為己及以他人。觀一切法悉皆平等無非賢善。是則名為普賢之行。令此菩薩三業皆然。是則名為行普賢行。
離垢繒系頂者。謂如西方紹高位者。皆以鮮繒而系其頂。今此菩薩行法施行。以清凈法而標其首。故離垢繒而系頂也。故花嚴云。佛子此菩薩以法施為首。後生一切清凈白法。即是凈繒系頂義也。
受大法師記者。謂此菩薩行法施故。便受諸佛記是法師。此即受記見是法師。非受當記為法師也。故花嚴云住法師位。
此位初首而有等者。前之五種下諸文中數頻解釋。但釋后五于身命財常作舍相。名為舍心。常持菩薩三聚凈戒。名為戒心。能于惡世傳法不絕。名護法心。所修善根愿共眾生。名為願心。咸起諸行咸向菩提。名迴向心。決定信位所得心故。名十信心。
以初發心而甚等者。初菩提心甚難可發。若不廣陳行相難見。故於初住離出十信令解進趣。菩提之心總別雙舉四十心矣。
擇簡于見見不擇者。統論見者有其二種。一推求義。即未
【現代漢語翻譯】 現代漢語譯本： 『我行他人不行而生輕賤。故置等言。謂自能行即名為縛。謂他不行乃名爲著。既離憍等所有縛著。名解脫心也。』 意思是，如果認為『我能做到，別人做不到』，因此產生輕視和傲慢，這就是一種束縛。認為『自己能做到』本身就是一種束縛，認為『別人做不到』就是一種執著。如果能夠遠離傲慢等所有的束縛和執著，就叫做解脫心。
『迴向饒益品物一切者。品物一切其言倒也。應言饒益一切品物。謂即一切諸品物類也。』 這句話的語序顛倒了，應該說『饒益一切品物』，指的是饒益一切種類的物品。
『行普賢行者。所習諸善不執為己及以他人。觀一切法悉皆平等無非賢善。是則名為普賢之行。令此菩薩三業皆然。是則名為行普賢行。』 修持普賢行的人，對於所修習的各種善行，不執著于歸屬於自己或他人。觀察一切法都是平等無二的，沒有不是賢善的。這就是所謂的普賢行。使這位菩薩的身、口、意三業都如此，就叫做行普賢行。
『離垢繒系頂者。謂如西方紹高位者。皆以鮮繒而系其頂。今此菩薩行法施行。以清凈法而標其首。故離垢繒而系頂也。故花嚴云。佛子此菩薩以法施為首。後生一切清凈白法。即是凈繒系頂義也。』 意思是，就像西方繼承高位的人，都用鮮艷的絲綢繫在頭頂上。現在這位菩薩施行佛法，用清凈的佛法來標示他的首要地位。所以用離垢的絲綢繫在頭頂上。《華嚴經》說：『佛子，這位菩薩以法施為首，之後產生一切清凈的白法。』這就是凈繒系頂的含義。
『受大法師記者。謂此菩薩行法施故。便受諸佛記是法師。此即受記見是法師。非受當記為法師也。故花嚴云住法師位。』 意思是，這位菩薩因為施行法佈施，所以接受諸佛的授記，成為大法師。這是已經接受授記，現在就是法師，而不是接受將來的授記才成為法師。《華嚴經》說：『安住於法師的地位。』
『此位初首而有等者。前之五種下諸文中數頻解釋。但釋后五于身命財常作舍相。名為舍心。常持菩薩三聚凈戒。名為戒心。能于惡世傳法不絕。名護法心。所修善根愿共眾生。名為願心。咸起諸行咸向菩提。名迴向心。決定信位所得心故。名十信心。』 這個位次的最初等等，前面的五種在下面的文章中多次解釋。只解釋後面的五種，對於身命財產常常有捨棄的態度，叫做舍心。常常持守菩薩的三聚凈戒，叫做戒心。能夠在惡劣的世道中傳法不絕，叫做護法心。所修的善根願意和眾生共同分享，叫做願心。共同發起各種修行，共同趨向菩提，叫做迴向心。因為是決定信位所得到的心，所以叫做十信心。
『以初發心而甚等者。初菩提心甚難可發。若不廣陳行相難見。故於初住離出十信令解進趣。菩提之心總別雙舉四十心矣。』 因為最初的發心等等，最初的菩提心非常難以發起。如果不廣泛地陳述它的行相，就難以見到。所以在初住位，離開十信位，使人理解並進趣。菩提心總別加起來，一共是四十心了。
『擇簡于見見不擇者。統論見者有其二種。一推求義。即未』 選擇和簡化見解，而見解本身不選擇。總的來說，見解有兩種，一種是推求義理，也就是尚未……
【English Translation】 English version: 『I act, others cannot, and thus arrogance and contempt arise. Therefore, 'equal' is posited. To say 'I can act' is called bondage. To say 'others cannot act' is called attachment. Having departed from all bondage and attachment such as arrogance, it is called the mind of liberation.』 It means that if one thinks, 'I can do it, but others cannot,' and thus develops contempt and arrogance, this is a form of bondage. The very notion of 'I can do it' is a bondage, and the notion of 'others cannot do it' is an attachment. If one can be free from all bondage and attachment such as arrogance, it is called the mind of liberation.
『Turning towards and benefiting all things. 'Things all' is inverted. It should be 'benefiting all things.' This refers to all categories of things.』 The word order of this sentence is inverted. It should be 'benefiting all things,' which refers to benefiting all kinds of things.
『Practicing the conduct of Samantabhadra (Puxian, Universal Worthy Bodhisattva). The various good deeds practiced are not clung to as belonging to oneself or others. Observing all dharmas as equal, none are not virtuous and good. This is called the conduct of Samantabhadra. Causing this Bodhisattva's three karmas (body, speech, and mind) to be thus, this is called practicing the conduct of Samantabhadra.』 One who practices the conduct of Samantabhadra does not cling to the various good deeds practiced as belonging to oneself or others. Observing all dharmas as equal, none are not virtuous and good. This is called the conduct of Samantabhadra. Causing this Bodhisattva's body, speech, and mind to be thus, this is called practicing the conduct of Samantabhadra.
『Adorning the head with a stain-free silken band. It is like those in the West who inherit high positions, all adorn their heads with fresh silk. Now, this Bodhisattva practices the Dharma, using the pure Dharma to mark his head. Therefore, he adorns his head with a stain-free silken band. Thus, the Flower Garland Sutra (Huayan Jing) says: 'Buddha's disciples, this Bodhisattva takes Dharma-giving as the head, and later generates all pure white dharmas.' This is the meaning of adorning the head with a pure silken band.』 It means that, like those in the West who inherit high positions, they all adorn their heads with fresh silk. Now, this Bodhisattva practices the Dharma, using the pure Dharma to mark his head. Therefore, he adorns his head with a stain-free silken band. The Flower Garland Sutra says: 'Buddha's disciples, this Bodhisattva takes Dharma-giving as the head, and later generates all pure white dharmas.' This is the meaning of adorning the head with a pure silken band.
『Receiving the prediction of being a great Dharma master. It means that this Bodhisattva, because of practicing Dharma-giving, receives the prediction from all Buddhas that he is a Dharma master. This is receiving the prediction and seeing that he is a Dharma master. It is not receiving a future prediction to become a Dharma master. Thus, the Flower Garland Sutra says: 'Abiding in the position of a Dharma master.』 It means that this Bodhisattva, because of practicing Dharma-giving, receives the prediction from all Buddhas that he is a Dharma master. This is receiving the prediction and seeing that he is a Dharma master. It is not receiving a future prediction to become a Dharma master. The Flower Garland Sutra says: 'Abiding in the position of a Dharma master.'
『This position, the initial beginning, and so on. The previous five types have been frequently explained in the following texts. Only the latter five are explained: constantly having an attitude of giving up body, life, and wealth, this is called the mind of giving. Constantly upholding the Bodhisattva's three clusters of pure precepts, this is called the mind of precepts. Being able to transmit the Dharma continuously in an evil age, this is called the mind of protecting the Dharma. Wishing to share the cultivated roots of goodness with all sentient beings, this is called the mind of aspiration. Together arising various practices, together turning towards Bodhi, this is called the mind of dedication. Because it is the mind obtained from the position of determined faith, it is called the ten minds of faith.』 This position, the initial beginning, and so on. The previous five types have been frequently explained in the following texts. Only the latter five are explained: constantly having an attitude of giving up body, life, and wealth, this is called the mind of giving. Constantly upholding the Bodhisattva's three clusters of pure precepts, this is called the mind of precepts. Being able to transmit the Dharma continuously in an evil age, this is called the mind of protecting the Dharma. Wishing to share the cultivated roots of goodness with all sentient beings, this is called the mind of aspiration. Together arising various practices, together turning towards Bodhi, this is called the mind of dedication. Because it is the mind obtained from the position of determined faith, it is called the ten minds of faith.
『Because the initial arising of the mind is very difficult, and so on. The initial Bodhi mind is very difficult to arise. If its characteristics are not widely stated, it is difficult to see. Therefore, in the initial dwelling, departing from the ten faiths, causing understanding and progress. The Bodhi mind, in total and separately, is forty minds.』 Because the initial arising of the mind is very difficult, and so on. The initial Bodhi mind is very difficult to arise. If its characteristics are not widely stated, it is difficult to see. Therefore, in the initial dwelling, departing from the ten faiths, causing understanding and progress. The Bodhi mind, in total and separately, is forty minds.
『Selecting and simplifying views, while views themselves do not select. Generally speaking, there are two kinds of views. One is to seek meaning, which is not yet…』 Selecting and simplifying views, while views themselves do not select. Generally speaking, there are two kinds of views. One is to seek meaning, which is not yet…
見諦諸有漏智。二照理義。即已見諦諸無漏智。今所簡者即依前說。以無漏見而能擇故。
加行無間此智等者。謂前剎那是加行道。即后剎那是通達是。前加行滅通達智生。是故名為加行。無間謂要前滅后念方生。不與后念而為隔礙。故前念滅名為無間。或前念滅后念即生。無別念隔名無間也。雖有二義前解為勝。
一真見道體離等者。此釋真見有其二義。前解真者即是實義。以此智見有實用故。此見即真名真見道。持業釋也。后解即約理智不同。真之見故名為真見。依主釋也。
為斷余障證得轉依等者。余障即是俱生障也。是分別障之餘障故。轉依義別有其四種。一能轉道。此復有二。一能伏道。為伏二障隨眠勢力令不引起。二障現行。此通有漏無漏二道。加行根本后得三智。隨其所應能漸頓伏。二能斷道。謂能永斷二障隨眠。此道定非有漏加行。有漏曾習相執所引未泯相故。加行趣求所證所引未成辨故。二所轉依。此復有二。一持種依。謂本識由此能持染凈法種。與染凈法俱為所依。聖道轉令舍染得凈。二迷悟依。謂真如由此能作迷悟根本。諸染凈法依之得生。聖道轉令舍染得凈。三所轉舍。此復有二。一所斷舍。謂二障種。真無間道現在前時。障治相違彼便斷滅永不成就。說之為舍。二所棄
【現代漢語翻譯】 現代漢語譯本 見諦諸有漏智（指通過有侷限性的智慧所獲得的見解）。二照理義（指兩種照亮真理的方式）。即已見諦諸無漏智（指已經通過無侷限性的智慧獲得見解）。現在所要簡擇的是依據前面所說的，以無漏的見解來做出選擇。
『加行無間此智等者』，指的是前一剎那是加行道（為證悟做準備的階段），緊接著的后一剎那是通達（證悟的階段）。前一剎那的加行道滅去，通達的智慧生起，所以稱為『加行無間』。『無間』指的是必須前一念滅去，后一念才能生起，不與后一念之間存在阻礙。因此，前一念的滅去被稱為『無間』。或者說，前一念滅去後，后一念立即生起，沒有其他念頭間隔，也稱為『無間』。雖然有兩種解釋，但前一種解釋更為恰當。
『一真見道體離等者』，這裡解釋『真見』有兩種含義。前一種解釋認為『真』是真實的意思，因為這種智慧的見解具有實際作用。這種見解是真實的，所以稱為『真見道』，這是持業釋（主謂關係）。后一種解釋是從理智不同的角度出發，因為是『真』的見解，所以稱為『真見』，這是依主釋（所有格關係）。
『為斷余障證得轉依等者』，這裡的『余障』指的是俱生障（與生俱來的障礙），是分別障（後天產生的障礙）之外的障礙。『轉依』的含義有四種：一是能轉道，又分為兩種：一是能伏道，用來降伏二障（煩惱障和所知障）的隨眠勢力，使其不引起二障的現行。這包括有漏道和無漏道，以及加行位、根本位和后得位的三種智慧，根據情況逐漸或立即降伏。二是能斷道，能夠永遠斷除二障的隨眠。這種道一定不是有漏的加行道，因為有漏道曾經習染了對相的執著，所引發的相還沒有泯滅。加行道所追求的證悟還沒有完成。二是所轉依，又分為兩種：一是持種依，指的是本識（根本識）能夠由此持有染凈法的種子，與染凈法共同作為所依。聖道轉化它，使其捨棄染污而獲得清凈。二是迷悟依，指的是真如（事物的真實本性）能夠由此作為迷惑和覺悟的根本。各種染凈法都依賴它而生起。聖道轉化它，使其捨棄染污而獲得清凈。三是所轉舍，又分為兩種：一是所斷舍，指的是二障的種子。當真無間道（真正無間斷的道路）現在前時，障礙與對治相互違背，障礙便會斷滅，永遠不再產生，這被稱為『舍』。二是所棄。
【English Translation】 English version 『Seeing the Truth with Defiled Wisdom』. Two illuminate the principles and meanings. Namely, already seeing the truth with undefiled wisdom. What is being selected now is based on what was said earlier, using undefiled views to make choices.
『The wisdom that arises immediately after the preparatory stage』 refers to the previous moment being the stage of preparation (Gati-marga), and the subsequent moment being the stage of penetration (Darshana-marga). The previous moment of preparation ceases, and the wisdom of penetration arises, hence it is called 『immediately after the preparatory stage』. 『Immediately』 means that the previous thought must cease before the next thought can arise, without any obstruction between them. Therefore, the cessation of the previous thought is called 『immediately』. Alternatively, it means that after the previous thought ceases, the next thought arises immediately, without any intervening thoughts, which is also called 『immediately』. Although there are two explanations, the former is superior.
『The essence of the path of true seeing is detachment』 explains the two meanings of 『true seeing』. The former explanation considers 『true』 to mean reality, because this wisdom of seeing has practical use. This seeing is true, hence it is called 『the path of true seeing』, which is a Karmadharaya compound (appositional compound). The latter explanation starts from the difference between principle and wisdom, because it is the seeing of 『truth』, it is called 『true seeing』, which is a Tatpurusha compound (dependent determinative compound).
『To eliminate remaining obstacles and attain the transformation of the basis』 refers to 『remaining obstacles』 as innate obstacles (Sahaja-avarana), which are obstacles other than conceptual obstacles (Parikalpita-avarana). The meaning of 『transformation of the basis』 (Ashraya-paravritti) has four aspects: First, the path of transformation, which is further divided into two: one is the path of subjugation, which is used to subdue the latent power of the two obstacles (Klesha-avarana and Jneya-avarana), preventing them from arising. This includes both defiled and undefiled paths, as well as the three wisdoms of the preparatory stage, the fundamental stage, and the subsequent stage, which gradually or immediately subdue them as appropriate. The second is the path of elimination, which can permanently eliminate the latent power of the two obstacles. This path is definitely not the defiled preparatory stage, because the defiled stage has been accustomed to attachment to appearances, and the appearances it has caused have not yet disappeared. The enlightenment sought by the preparatory stage has not yet been achieved. Second, the basis of transformation, which is further divided into two: one is the basis of holding seeds, which refers to the Alaya-vijnana (storehouse consciousness) being able to hold the seeds of defiled and pure dharmas, and serving as the basis for both defiled and pure dharmas. The holy path transforms it, causing it to abandon defilement and attain purity. The second is the basis of delusion and enlightenment, which refers to the Tathata (suchness) being able to serve as the root of delusion and enlightenment. All kinds of defiled and pure dharmas arise depending on it. The holy path transforms it, causing it to abandon defilement and attain purity. Third, what is abandoned by transformation, which is further divided into two: one is what is abandoned by elimination, which refers to the seeds of the two obstacles. When the true uninterrupted path (Anantarya-marga) is present, the obstacles and the antidote contradict each other, and the obstacles will be eliminated, never to arise again, which is called 『abandonment』. The second is what is discarded.
舍。謂余有漏劣無漏種。金剛喻定現在前時。所引圓明純凈本識非彼依故皆永棄捨。四所轉得。此復有二。一所顯得。謂大涅槃。此雖本來自性清凈。而由客障覆令不顯。真聖道生斷彼障故。令其相顯。名得涅槃。此依真如離障施設。故體即是清凈法界。二所生得。謂大菩提。此雖本來有能生種。由所知障礙故不生。真聖道生斷彼障故令從種起。名得菩提。起已相續窮未來際。此即四智相應心品。此文所言為斷余障即屬第三。證得轉依即屬第四。
複數修習無分別智。即第一中能斷道也。
此修習位能為依持等者。然修習位即以有為能證正智。及以無為所證真理而為其體。此真及智與所修行佈施等行。一為依持。二令生長。猶如大地與一切物為所依持令得生長。故法從喻得地名也。
由得勝定及殊妙教等者。勝定即是等持等至。妙教即是法大乘教。四種總持法義咒忍。法謂名等能詮之法。義為所詮差別之義。咒謂秘密文字章句。忍謂菩薩離言法智。此四是境體非總持。由念慧力未聞法義聞之便記長時不妄。故以念慧為法義二陀羅尼也。謂由等持自在力故。加被諸咒所有章句令成神驗除諸災患。故以等持等至為咒陀羅尼。由妙智力了智咒等皆無自性。達一切法離言法性。故以無相妙智為忍陀羅尼。此
【現代漢語翻譯】 現代漢語譯本：舍。指的是捨棄有漏劣無漏的種子。當金剛喻定（Vajropama-samadhi，比喻如金剛般堅固的禪定）現在前時，所引發的圓滿光明、純凈的本識，因為不是那些種子所依賴的，所以都被永遠捨棄。四種轉依所獲得的果。這又有兩種：一是所顯現的，即大涅槃（Mahaparinirvana，究竟寂滅的境界）。這雖然本來就自性清凈，但由於客塵煩惱的遮蔽而不能顯現。真正的聖道生起，斷除了那些遮蔽，使它的相貌顯現出來，就叫做獲得涅槃。這依據真如（Tathata，事物的真實如是的狀態）遠離遮蔽而安立，所以它的本體就是清凈法界（Dharmadhatu，諸法存在的界域）。二是所生起的，即大菩提（Mahabodhi，無上智慧）。這雖然本來就有能生起的種子，但由於所知障的障礙而不生起。真正的聖道生起，斷除了那些障礙，使它從種子生起，就叫做獲得菩提。生起之後相續不斷，窮盡未來際。這就是與四智（Adarsha-jnana, Samata-jnana, Pratyavekshana-jnana, Kritya-anushthana-jnana，大圓鏡智、平等性智、妙觀察智、成所作智）相應的心品。這段文字所說的『爲了斷除其餘的障礙』，就屬於第三種轉依。『證得轉依』，就屬於第四種轉依。 又多次修習無分別智（Nirvikalpa-jnana，不分別的智慧），就是第一種轉依中能斷除煩惱的道。 這裡所說的『此修習位能為依持』等等，是說修習的階段，是以有為法（有生滅變化的法）作為能證得正智（Samyak-jnana，正確的智慧）的手段，以及以無為法（沒有生滅變化的法）作為所證得真理的本體。這真理和智慧，與所修行的佈施等行為，一是作為依持，二是使之生長，就像大地與一切事物作為所依持，使它們得以生長。所以佛法從這個比喻中得到了『地』這個名稱。 這裡所說的『由得勝定及殊妙教』等等，殊勝的禪定就是等持（Samadhi，心專注一境的狀態）、等至（Samapatti，與禪定相應的狀態）。殊妙的教法就是大乘佛法。四種總持（Dharani，總攝憶持）是法總持、義總持、咒總持、忍總持。法指的是名相等能詮釋的法，義指的是所詮釋的差別之義，咒指的是秘密的文字章句，忍指的是菩薩遠離言語的法智。這四種是總持的境界和本體，而不是總持本身。由於憶念和智慧的力量，對於沒有聽過的法義，一聽就能記住，長時間不忘記，所以用憶念和智慧作為法總持和義總持。由於等持自在的力量，加持各種咒語的所有章句，使之成為神奇的效驗，消除各種災難，所以用等持等至作為咒總持。由於妙智的力量，了知智慧和咒語等都沒有自性，通達一切法遠離言語的法性，所以用無相的妙智作為忍總持。這
【English Translation】 English version: Abandoning. This refers to abandoning the seeds of both defiled and undefiled qualities. When the Vajropama-samadhi (diamond-like samadhi) is present, the perfect, bright, and pure fundamental consciousness that it elicits, because it does not rely on those seeds, is completely and permanently abandoned. The results obtained from the four transformations. These are twofold: first, what is revealed, namely, the Great Nirvana (ultimate state of peace). Although this is inherently pure in its nature, it is obscured by adventitious defilements, preventing its manifestation. When the true noble path arises and severs those obscurations, its appearance is revealed, which is called attaining Nirvana. This is established based on the absence of obscurations in Suchness (the true nature of reality), so its essence is the pure Dharmadhatu (realm of all phenomena). Second, what is generated, namely, the Great Bodhi (supreme enlightenment). Although this inherently possesses the potential to arise, it does not arise due to the obstruction of cognitive obscurations. When the true noble path arises and severs those obscurations, it arises from its seed, which is called attaining Bodhi. Once arisen, it continues uninterruptedly into the infinite future. This is the mental activity associated with the four wisdoms (Great Mirror Wisdom, Wisdom of Equality, Discriminating Wisdom, Accomplishing Wisdom). The phrase 'to sever the remaining obscurations' in this passage refers to the third transformation. 'Attaining the transformation' refers to the fourth transformation. Furthermore, repeatedly cultivating Non-conceptual Wisdom (wisdom without discrimination) is the path that severs afflictions in the first transformation. The statement 'this stage of cultivation can serve as a support' means that the stage of cultivation uses conditioned phenomena (phenomena subject to change) as the means to realize correct wisdom (right knowledge), and unconditioned phenomena (unchanging phenomena) as the essence of the truth realized. This truth and wisdom, along with the practices of generosity and so on, serve as both a support and a cause for growth, just as the earth supports and nurtures all things. Therefore, the Dharma derives the name 'earth' from this analogy. The statement 'by obtaining superior samadhi and excellent teachings' means that superior samadhi is Samadhi (state of mental concentration) and Samapatti (state of absorption). Excellent teachings are the teachings of the Mahayana. The four Dharanis (retentive memory) are the Dharma-dharani, Artha-dharani, Mantra-dharani, and Kshanti-dharani. Dharma refers to the expressive Dharma such as names, Artha refers to the differentiated meanings expressed, Mantra refers to secret words and phrases, and Kshanti refers to the non-verbal wisdom of the Bodhisattva. These four are the objects and essence of Dharani, not Dharani themselves. Due to the power of mindfulness and wisdom, one can remember and not forget Dharma and meanings that have not been heard before, so mindfulness and wisdom are the Dharma-dharani and Artha-dharani. Due to the power of Samadhi, all the phrases of mantras are empowered, resulting in miraculous effects and eliminating calamities, so Samadhi and Samapatti are the Mantra-dharani. Due to the power of wonderful wisdom, one understands that wisdom and mantras have no inherent existence, and one realizes the Dharma-nature of all phenomena, which is beyond words, so non-conceptual wonderful wisdom is the Kshanti-dharani. This
勝定教及四總持。即是三地所得功德。
以此為因能起三慧者。由因定故能發修慧。因殊妙教發聞思慧。復因總持離妄失障。令心明達于所緣境。故為三慧總別因也 瑜伽等云觀察諸行者。諸行即是十二因緣。以流轉故名為諸行。
七地菩薩唯修無相不起功用者。觀此所說應是筆誤。不爾便與八地何別。又違唯識及攝論等。唯識論云。前之五地有相觀多無相觀少。于第六地有相觀少無相觀多。至第七地純無相觀。雖恒相續猶有加行。攝大乘雲。謂此地中於功用行得至究竟。雖一切相不能動搖。而於無相猶名有行。準此等文。故知未絕功用之行。
然瑜伽云能遠證入無缺無間無相作意者。非缺間言顯功用義。無缺無間意說常在無相觀中。何妨常起作意住也。
無相之行逾于等者。前三地行施戒定相同世間。次之三地得增上慧相同二乘。今至無相功用後邊。已過世間及二乘道。能于定中起有勝行。是故此地名遠行地也。
不被一切有相等者。即約三義釋不動名。功用即是加行異名。前第七地雖亦無相及無煩惱。而有加行行動相不動。未得名不動。今至第八地相行俱不動。故與第七有差別也。
說法自在獲得等者。以前諸地無礙智于說法時則有過失。今得無礙說法自在既無過失故名無
【現代漢語翻譯】 現代漢語譯本：勝定教（殊勝禪定的教法）及四總持（四種總持法門），即是三地（菩薩修行過程中的第三個階段）所得的功德。 以此為因能生起三慧（聞慧、思慧、修慧）者，由因殊勝禪定之故能引發修慧。因殊勝微妙的教法能引發聞慧和思慧。又因總持能遠離妄念和失去正念的障礙，使心明澈通達于所緣境。所以說，勝定教和四總持是生起三慧的總相和別相之因。瑜伽行派的論典等說，『觀察諸行』，這裡的『諸行』即是十二因緣（十二種相互關聯的因果關係），因為它們不斷流轉變化，所以稱為『諸行』。 認為七地菩薩唯修無相觀而不生起任何功用行，觀察此種說法應該是筆誤。否則，第七地與第八地還有什麼區別呢？又與《唯識論》及《攝大乘論》等相違背。《唯識論》說，前五地有相觀多於無相觀，第六地有相觀少於無相觀，到了第七地則是純粹的無相觀，雖然恒常相續，但仍然有加行。 《攝大乘論》說，在此地中，對於功用行達到了究竟的程度，雖然一切相都不能動搖他，但在無相觀方面仍然稱為『有行』。 參照這些經論，可知七地菩薩並未斷絕功用之行。 然而，《瑜伽師地論》說，能遠離地證入無缺無間無相作意，這裡的『非缺間』等詞語正是爲了顯示功用的意義。『無缺無間』的意思是說，菩薩常住在無相觀中，這又何妨常時生起作意安住其中呢？ 無相之行超越于等者，前三地的行持，佈施、持戒、禪定等與世間法相同。其次的三地，獲得增上慧，與二乘（聲聞、緣覺）相同。現在到了無相功用的後邊，已經超過了世間和二乘之道，能夠在禪定中生起殊勝的行持。因此，此地名為遠行地。 『不被一切有相等』，這是從三個方面來解釋『不動』的含義。功用即是加行的另一種說法。前面的第七地雖然也是無相及無煩惱，但有加行，行動之相未不動，所以未得名『不動』。現在到了第八地，相和行都已不動，所以與第七地有差別。 『說法自在獲得等』，因為以前的諸地，無礙智在說法時會有過失。現在獲得無礙說法自在，既然沒有過失，所以名為無礙。
【English Translation】 English version: The teachings of superior Samadhi (Śreṣṭha-samādhi-śikṣā) and the four Dhāraṇīs (Caturdhāraṇī) are the merits obtained in the Third Bhūmi (the third stage of a Bodhisattva's path). Those who can generate the three wisdoms (Tri-prajñā) by this cause, can develop cultivation wisdom (bhāvanā-prajñā) because of the cause of superior Samadhi. Because of the special and subtle teachings, they can develop the wisdom of hearing and thinking (śruta-cintā-prajñā). Moreover, because of Dhāraṇī, they can be free from the obstacles of delusion and loss of mindfulness, so that the mind is clear and understands the object of focus. Therefore, the teachings of superior Samadhi and the four Dhāraṇīs are the general and specific causes for generating the three wisdoms. The Yogācāra school and others say, 'Observing all phenomena,' where 'all phenomena' refers to the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda), which are called 'all phenomena' because they are constantly flowing and changing. To think that the Bodhisattva of the Seventh Bhūmi only cultivates the formless contemplation (nirākāra-dhyāna) without generating any functional activities (anabhisamskāra), observing this statement should be a clerical error. Otherwise, what is the difference between the Seventh Bhūmi and the Eighth Bhūmi? It also contradicts the Vijñāptimātratāsiddhi and the Mahāyānasaṃgraha. The Vijñāptimātratāsiddhi says that in the first five Bhūmis, contemplation with form is more than contemplation without form, in the Sixth Bhūmi, contemplation with form is less than contemplation without form, and in the Seventh Bhūmi, it is purely formless contemplation, although it is constant and continuous, there is still effort. The Mahāyānasaṃgraha says that in this Bhūmi, the practice of functional activities reaches the ultimate level, although all forms cannot move him, it is still called 'activity' in terms of formless contemplation. According to these scriptures, it is known that the Bodhisattva of the Seventh Bhūmi has not cut off the practice of functional activities. However, the Yogācārabhūmi says that one can enter into the uninterrupted and formless attention without deficiency, where the words 'without deficiency' are precisely to show the meaning of function. The meaning of 'without deficiency' is that the Bodhisattva is always in formless contemplation, which does not prevent him from constantly generating attention and abiding in it. The practice of formlessness surpasses the others, the practices of the first three Bhūmis, such as giving, morality, and meditation, are the same as those of the world. The next three Bhūmis, obtaining superior wisdom, are the same as the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Now, at the end of formless function, it has surpassed the path of the world and the Two Vehicles, and can generate superior practices in Samadhi. Therefore, this Bhūmi is called the Far-Reaching Bhūmi (Dūraṅgama). 'Not being affected by all forms' is to explain the meaning of 'immovable' from three aspects. Function is another way of saying effort. Although the previous Seventh Bhūmi is also formless and without afflictions, it has effort, and the aspect of action is not immovable, so it is not called 'immovable'. Now, in the Eighth Bhūmi, both form and action are immovable, so it is different from the Seventh Bhūmi. 'Obtaining freedom in teaching', because in the previous Bhūmis, unobstructed wisdom would have faults when teaching. Now, obtaining unobstructed freedom in teaching, since there are no faults, it is called unobstructed.
罪。
而有勝智慧含等者。攝大乘雲。由得總緣一切法智。總緣一切契經等法不離真如。此一切法共相境智。譬如大云陀羅尼門。三摩地門猶如清水。智慧藏彼如雲含水。有能生彼勝功能故名法雲也。
資糧加行克性等者。謂若相從亦有信等。今據克性唯取智體。如言現觀乃是智名。而即說有信戒思等。相助等故皆名現觀。故約相從非唯是慧。今此亦爾。故言克性。其見道等皆準此智。
謂即三性三無性等者。等即等取二諦有空。三世因果多種差別皆智境也。
自性即是我法等性者。等即等取但隨言說依假名言所立性者。即如龜毛兔角空花毛輪二月皆此所等。
一切有漏心及等者。謂心起時而有見境變境功能。所起見望別境相便熏成種。所變境相當情而現亦熏成種。後心起時從種變起見相二分。後心既爾。前心亦然。種子為因現行為果。現行為因種子為果。如是展轉從無始成有見相分種現相生。既從因生故依他攝。
遍計依斯妄執等者。謂薩婆多執識及境皆別實有。清辨所執依勝義諦識境俱無。如數論執彼有法與有性一異。如勝論執彼有法與有性異俱者有二亦有亦無。如清辨執世俗勝義有空相即亦一亦異。如無慚等執一法上一異體同不俱有二非有非無。亦即清辨翻第三句雙遮有
【現代漢語翻譯】 現代漢語譯本 罪。
而有勝智慧含等者。《攝大乘論》說：『由於獲得總緣一切法智，總緣一切契經等法不離真如（Tathata，如實）。』這所有法的共相境智，譬如大云陀羅尼門（Mahamegha-dharani-mukha）。三摩地門（Samādhi-mukha，禪定之門）猶如清水。智慧藏於其中，猶如雲含水。有能生彼勝妙功能，所以名為法雲（Dharmamegha）。
資糧加行克性等者。 謂若相從亦有信等。今據克性唯取智體。如言現觀乃是智名。而即說有信戒思等。相助等故皆名現觀。故約相從非唯是慧。今此亦爾。故言克性。其見道等皆準此智。
謂即三性三無性等者。等即等取二諦（Satya-dvaya，真諦和俗諦）有空。三世因果多種差別皆智境也。
自性即是我法等性者。等即等取但隨言說依假名言所立性者。即如龜毛兔角空花毛輪二月皆此所等。
一切有漏心及等者。謂心起時而有見境變境功能。所起見望別境相便熏成種。所變境相當情而現亦熏成種。後心起時從種變起見相二分。後心既爾。前心亦然。種子為因現行為果。現行為因種子為果。如是展轉從無始成有見相分種現相生。既從因生故依他攝。
遍計依斯妄執等者。謂薩婆多（Sarvastivadins，一切有部）執識及境皆別實有。清辨（Bhavaviveka）所執依勝義諦（Paramārtha-satya，勝義諦）識境俱無。如數論（Samkhya）執彼有法與有性一異。如勝論（Vaisheshika）執彼有法與有性異俱者有二亦有亦無。如清辨執世俗勝義有空相即亦一亦異。如無慚等執一法上一異體同不俱有二非有非無。亦即清辨翻第三句雙遮有
【English Translation】 English version Sin.
Those who possess superior wisdom capable of containing and the like. The Mahāyānasaṃgraha states: 'Because of obtaining the wisdom that encompasses all dharmas, encompassing all sutras and other dharmas that are inseparable from Suchness (Tathata).』 This common characteristic of all dharmas, the object and wisdom, is like the Great Cloud Dharani Gate (Mahamegha-dharani-mukha). The Samadhi Gate (Samādhi-mukha) is like clear water. The treasury of wisdom is contained within it, like clouds containing water. Because it has the superior function of generating that, it is called Dharma Cloud (Dharmamegha).
The accumulation, application, definitive nature, and so on, mean that if related, there are also faith and the like. Now, based on the definitive nature, only the essence of wisdom is taken. For example, 'Abhisamaya' (direct realization) is a name for wisdom, yet it is said to include faith, discipline, thought, and so on. Because they assist each other, they are all called 'Abhisamaya.' Therefore, speaking relatively, it is not only wisdom. This is also the case here. Hence, it is called 'definitive nature.' The Path of Seeing and the like are all based on this wisdom.
Referring to the three natures, the three non-natures, and so on. 'And so on' includes the two truths (Satya-dvaya), existence and emptiness. The various differences in cause and effect in the three times are all objects of wisdom.
The self-nature is the nature of self, dharma, and so on. 'And so on' includes those natures established merely based on words and relying on provisional names. This includes things like turtle hair, rabbit horns, empty flowers, hair-wheels, and a second moon.
All defiled minds and the like. When the mind arises, it has the function of seeing objects and transforming objects. The arising of seeing and perceiving different object characteristics then conditions seeds. The transformed object characteristics appear according to conditions and also condition seeds. When the subsequent mind arises, it transforms from the seeds and gives rise to the two aspects of seeing and object. Since the subsequent mind is like this, so is the previous mind. Seeds are the cause, and manifest actions are the result. Manifest actions are the cause, and seeds are the result. In this way, from beginningless time, the seeds of the aspect of seeing and object arise from manifestation. Since it arises from a cause, it is included in the dependent nature.
The pervasive calculation relies on this to falsely grasp and so on. The Sarvastivadins (Sarvastivadins) hold that consciousness and objects are both separately and truly existent. Bhavaviveka (Bhavaviveka) holds that, according to the ultimate truth (Paramārtha-satya), both consciousness and objects are non-existent. Like the Samkhya (Samkhya), which holds that the existent dharma and the existent nature are either the same or different. Like the Vaisheshika (Vaisheshika), which holds that the existent dharma and the existent nature are different and co-existent, or both existent and non-existent. Like Bhavaviveka, which holds that conventional and ultimate truths are both empty and identical, or both the same and different. Like those without shame, who hold that on one dharma, sameness and difference, identity and non-coexistence, both existence and non-existence, are all not existent and not non-existent. This is also Bhavaviveka reversing the third statement, doubly negating existence.
無非一非異。如邪命等避一異俱過雙說非一異。此總意云。相見二分實從因生。是依他性。依此二分妄執定實有無四句一異四句。二相方名遍計所執。非謂緣生相見二分亦名遍計所執性也。
成即成就非生滅義者。以非生滅釋成就義。行相難見今應廣釋。然此真如名圓成者。由具三義簡三種法。故唯識論第八卷云。顯此遍常體非虛謬。簡自共相虛空我等。一者周遍。此簡自相。色等諸法各守自相既不周遍故非圓滿。二者常住。此簡共相。苦無常等雖有遍義。不成常住故非成就。三非虛謬。此簡妄執虛空我等雖說遍常。是妄所執故非真實。于中第二空無我等生滅共相不成常義。既非生滅成就常義。故不生滅釋常義也。
究竟能斷煩惱染法成就此能者。謂諸無漏究竟能斷煩惱染法。而成就此緣功能也。
有為總攝一切等者。如中邊云。圓成實性總有二種。無為有為有差別故。無為總攝真如涅槃。無變異故名圓成實。有為總攝一切聖道。于境無倒亦圓成實。一切聖道謂三乘者所有聖智。皆于證境無顛倒故。
何故瑜伽但以等者。言五法者。相名分別正智如如。若準唯識瑜伽本文。皆云真如。若依楞伽金光明經。即云如如。釋此五法諸教不同。是故唯識數般解釋。今者且依瑜伽釋云。心似所詮說名為
【現代漢語翻譯】 現代漢語譯本：無非是一，也非異。例如邪命外道等，爲了避免落入『一』、『異』、『既一又異』、『非一非異』這四種過失，而採取雙重否定，說『非一非異』。總的來說，相見二分（能見和所見）實際上是從因緣而生，屬於依他起性。基於這能見和所見二分，眾生妄執為真實存在的『有』或『無』，以及『一』或『異』這四種論斷。這兩種（能見和所見）相對立的現象，才被稱為遍計所執性。並非說由因緣所生的能見和所見二分，也屬於遍計所執性。 『成』即成就，並非生滅之義。用『非生滅』來解釋『成就』的含義。『行相難見』，現在應當廣泛解釋。然而，這真如被稱為『圓成實性』，是因為它具備三種含義，從而區別於三種法。所以，《唯識論》第八卷說：『顯示這周遍常住的體性，並非虛假錯誤。』以此來簡別自相、共相、虛空、我等。第一是周遍。這簡別了自相。色等諸法各自保持自己的特性，既不周遍，所以不是圓滿。第二是常住。這簡別了共相。苦、無常等雖然有周遍的含義，但不能常住，所以不是成就。第三是非虛謬。這簡別了妄執的虛空、我等，雖然說它們周遍常住，但那是妄想所執，所以不是真實。其中，第二種（空、無我等）的生滅相不能成就常住的含義。既然不是生滅，就成就了常住的含義。所以，用『不生滅』來解釋『常』的含義。 究竟能夠斷除煩惱染法，成就這種能力。指的是諸無漏智，究竟能夠斷除煩惱染法，從而成就這種緣起的功能。 有為法總攝一切等。如《中邊分別論》所說：『圓成實性總共有兩種，即無為和有為，因為它們有差別。』無為法總攝真如和涅槃，因為它們沒有變異，所以稱為圓成實。有為法總攝一切聖道，因為它們對於所證的境界沒有顛倒，也是圓成實。一切聖道指的是三乘（聲聞乘、緣覺乘、菩薩乘）所有聖智，都對於所證的境界沒有顛倒。 為什麼《瑜伽師地論》只以等。所說的五法是：相（lakshana），名（nama），分別（vikalpa），正智（samyagjnana），如如（tathata）。如果按照《唯識瑜伽》的原文，都說是真如（tathata）。如果依據《楞伽經》、《金光明經》，就說是如如（tathata）。解釋這五法，各經教的說法不同。所以《唯識》多次般若解釋。現在暫且依據《瑜伽師地論》來解釋，說心好像所要表達的內容，就稱之為。
【English Translation】 English version: It is neither simply one nor different. For example, the Ajivikas (a type of ascetic) and others, in order to avoid falling into the four faults of 'one,' 'different,' 'both one and different,' and 'neither one nor different,' adopt a double negation, saying 'neither one nor different.' In general, the two aspects of seeing (subject and object) are actually produced from causes and conditions, belonging to the dependent nature (paratantra-svabhava). Based on these two aspects of seeing, beings falsely cling to the assertions of 'existence' or 'non-existence,' and 'one' or 'different.' These two opposing phenomena (subject and object) are what are called the imagined nature (parikalpita-svabhava). It is not that the two aspects of seeing, produced by causes and conditions, also belong to the imagined nature. 'Accomplishment' means achievement, not the meaning of arising and ceasing. The meaning of 'accomplishment' is explained by 'non-arising and non-ceasing.' The 'aspect is difficult to see,' now it should be widely explained. However, this Suchness (tathata) is called 'perfected nature' (parinispanna-svabhava) because it possesses three meanings, thereby distinguishing it from three kinds of dharmas. Therefore, the eighth volume of the Vijnaptimatrata-siddhi says: 'It reveals that this pervasive and constant essence is not false or erroneous.' This is to distinguish it from self-characteristics, common characteristics, emptiness, self, and so on. First is pervasiveness. This distinguishes self-characteristics. Dharmas such as form each maintain their own characteristics, which are not pervasive, so they are not perfect. Second is constancy. This distinguishes common characteristics. Suffering, impermanence, and so on, although they have the meaning of pervasiveness, cannot be constant, so they are not accomplishment. Third is non-falsehood. This distinguishes the falsely clung to emptiness, self, and so on, although they are said to be pervasive and constant, they are clung to by delusion, so they are not real. Among them, the arising and ceasing aspect of the second (emptiness, no-self, etc.) cannot accomplish the meaning of constancy. Since it is not arising and ceasing, it accomplishes the meaning of constancy. Therefore, 'non-arising and non-ceasing' is used to explain the meaning of 'constant.' Ultimately able to cut off the defilements of afflictions, accomplishing this ability. This refers to the non-outflow wisdoms (anāsrava-jñāna), which are ultimately able to cut off the defilements of afflictions, thereby accomplishing this function of dependent origination. Conditioned dharmas encompass all, etc. As the Madhyantavibhaga says: 'The perfected nature has two kinds in total, namely, unconditioned and conditioned, because they are different.' Unconditioned dharmas encompass Suchness (tathata) and Nirvana (nirvana), because they have no change, so they are called perfected reality. Conditioned dharmas encompass all the noble paths, because they are not inverted with respect to the object of realization, they are also perfected reality. All the noble paths refer to the noble wisdoms of the three vehicles (sravaka-yana, pratyekabuddha-yana, bodhisattva-yana), all of which are not inverted with respect to the object of realization. Why does the Yogacarabhumi-sastra only use etc. The five dharmas mentioned are: characteristic (lakshana), name (nama), discrimination (vikalpa), correct knowledge (samyagjnana), Suchness (tathata). If according to the original text of the Vijnapti-yoga, they all say Suchness (tathata). If according to the Lankavatara Sutra and the Suvarnaprabhasa Sutra, they say Thusness (tathata). The explanations of these five dharmas differ in various teachings. Therefore, the Vijnapti often explains them with prajna. Now, let's temporarily explain according to the Yogacarabhumi-sastra, saying that the mind is like what it wants to express, and it is called.
相。似能詮現施設為名。以能變心名為分別。無漏心等名為正智。心等實性名曰真如。前二緣生依他起攝。第五真性圓成實收。遍計所執不攝五事。既說正智而屬依他。唯說真如圓成實攝。寧言無漏亦成實耶。
漏無漏門但是等者。所言漏者染污漏泄連注流散不絕之義。故舊經論譯為有流。然釋此漏有其二種。一者性漏。此有三種。一者欲漏。二者有漏。三無明漏。雜集第七釋此義之。依外門流注故名欲漏。依內門流注故立有漏。依彼二所依門流注故立無明漏。謂諸現惑令心連注流散不絕是漏義故。若俱舍等諸論所說。有身見等諸煩惱中立漏名相。自體令他心心所等染漏泄故。故以一切現行煩惱為漏自性。二者有漏。此為五種。一五色根。二五塵境。三噁心品。四善心品。五無記心。此等皆與自身現惑俱時相資境故名有漏。故唯識論第五卷云。然諸有漏由與自身現行煩惱俱生俱滅互相增益方成有漏。自身煩惱即簡他身。要自煩惱成自有漏。非由他惑成有漏故。現行煩惱即簡惑種。有學聖者雖惑種隨。而諸聖道不成漏故。俱生俱滅簡色未惑。非前後惑能成現漏。已成未生不俱有故。互相增益簡無漏種。雖與五法俱生俱滅。不相資益性相壞故。由此返顯自身所有現行煩惱與前五法俱生俱滅。其性同故。互相資益方成
【現代漢語翻譯】 現代漢語譯本 『相』（Lakshana）：類似於能夠詮釋和顯現施設的名稱。 『分別』（Vikalpa）：以能夠轉變心識的功用而得名。 『正智』（Jnana）：指無漏的心識等等。 『真如』（Tathata）：指心識等等的真實體性。 前兩者（相和分別）屬於緣起法，被攝於『依他起』（Paratantra-svabhava）之中。 第五者（真如）的真實體性被歸於『圓成實』（Parinishpanna-svabhava）。 『遍計所執』（Parikalpita-svabhava）不包含在這五事之中。 既然已經說了『正智』屬於『依他起』，那麼僅僅說『真如』被『圓成實』所攝，難道能說無漏也屬於『圓成實』嗎？
關於『漏』（Asrava）和『無漏』（Anasrava）的區分，只是在于『等』的方面。 所說的『漏』，是指染污、漏泄、連續不斷地流散的含義。所以舊的經論翻譯為『有流』。 然而，對於『漏』的解釋有兩種。第一種是『性漏』，這有三種：一是『欲漏』（Kamasrava），二是『有漏』（Bhavasrava），三是『無明漏』（Avidyasrava）。《雜集論》第七卷解釋了這個含義：依賴於外在的門徑而流注，所以稱為『欲漏』；依賴於內在的門徑而流注，所以立為『有漏』；依賴於那兩個所依賴的門徑而流注，所以立為『無明漏』。意思是說，各種現行的迷惑使心識連續不斷地流散，這就是『漏』的含義。如果按照《俱舍論》等論典所說，在有身見等各種煩惱中建立『漏』的名稱和相狀，是因為其自體使其他的心和心所等染污漏泄。所以，以一切現行的煩惱作為『漏』的自性。 第二種是『有漏』，這有五種：一是五色根（Pancha-varna-indriya），二是五塵境（Pancha-rupa-vishaya），三是噁心品（Akusala-citta），四是善心品（Kusala-citta），五是無記心（Avyakrta-citta）。這些都與自身的現行迷惑同時相互資助，因此稱為『有漏』。所以《唯識論》第五卷說：『然而，各種有漏法由於與自身的現行煩惱俱生俱滅，互相增益，才成為有漏。』自身的煩惱是用來簡別他身的煩惱，必須是自身的煩惱才能構成自身的有漏，而不是由於他人的迷惑而成為有漏。現行煩惱是用來簡別煩惱的種子，有學的聖者雖然有煩惱的種子隨逐，但是各種聖道不會成為漏。俱生俱滅是用來簡別色法和未生起的迷惑，不是前後的迷惑能夠構成現行的漏，已經成就的和未生起的不能同時存在。互相增益是用來簡別無漏的種子，雖然與五法俱生俱滅，但是不互相資助增益，因為其體性和相狀是相違背的。由此反過來顯示，自身所有的現行煩惱與前面的五法俱生俱滅，其體性相同，互相資助增益，才能構成有漏。
【English Translation】 English version 'Lakshana' (相): Similar to being able to explain and manifest established names. 'Vikalpa' (分別): Named for its ability to transform the mind. 'Jnana' (正智): Refers to undefiled (anāsrava) mind, etc. 'Tathata' (真如): Refers to the true nature of mind, etc. The former two (Lakshana and Vikalpa) belong to dependent origination and are included in 'Paratantra-svabhava' (依他起). The true nature of the fifth (Tathata) is included in 'Parinishpanna-svabhava' (圓成實). 'Parikalpita-svabhava' (遍計所執) is not included in these five things. Since it has been said that 'Jnana' belongs to 'Paratantra-svabhava', and it is only said that 'Tathata' is included in 'Parinishpanna-svabhava', can it be said that undefiled (anāsrava) is also 'Parinishpanna-svabhava'?
The distinction between 'Asrava' (漏) and 'Anasrava' (無漏) lies only in the aspect of 'equality'. The so-called 'Asrava' refers to the meaning of defilement, leakage, continuous flow, and uninterrupted scattering. Therefore, the old sutras and treatises translated it as 'Ogha' (有流). However, there are two explanations for 'Asrava'. The first is 'Svabhava-asrava' (性漏), which has three types: first, 'Kamasrava' (欲漏), second, 'Bhavasrava' (有漏), and third, 'Avidyasrava' (無明漏). The seventh volume of the Abhidharmasamuccaya explains this meaning: relying on external gateways to flow, hence it is called 'Kamasrava'; relying on internal gateways to flow, hence 'Bhavasrava' is established; relying on the gateways on which those two depend to flow, hence 'Avidyasrava' is established. It means that various manifest delusions cause the mind to continuously flow and scatter without interruption, which is the meaning of 'Asrava'. According to the Abhidharmakosa and other treatises, the names and characteristics of 'Asrava' are established among various afflictions such as the view of self (satkayadristi), because their own nature causes other minds and mental factors to be defiled and leaked. Therefore, all manifest afflictions are taken as the nature of 'Asrava'. The second is 'Bhavasrava' (有漏), which has five types: first, the five sense organs (Pancha-varna-indriya), second, the five sense objects (Pancha-rupa-vishaya), third, unwholesome mind (Akusala-citta), fourth, wholesome mind (Kusala-citta), and fifth, neutral mind (Avyakrta-citta). These all mutually support each other simultaneously with one's own manifest delusions, hence they are called 'Bhavasrava'. Therefore, the fifth volume of the Vijnaptimatrata-siddhi says: 'However, various defiled dharmas become defiled because they arise and cease simultaneously with one's own manifest afflictions and mutually increase each other.' One's own afflictions are used to distinguish the afflictions of others; it must be one's own afflictions that constitute one's own defilement, and not become defiled due to the delusions of others. Manifest afflictions are used to distinguish the seeds of afflictions; although the seeds of afflictions follow the learners (saiksha), the various noble paths do not become defiled. Arising and ceasing simultaneously are used to distinguish form and unarisen delusions; the delusions before and after cannot constitute manifest defilement, because what has been accomplished and what has not arisen cannot exist simultaneously. Mutually increasing each other is used to distinguish undefiled seeds; although they arise and cease simultaneously with the five dharmas, they do not mutually support and increase each other, because their nature and characteristics are contradictory. From this, it is shown in reverse that all of one's own manifest afflictions arise and cease simultaneously with the preceding five dharmas, and their nature is the same, and they mutually support and increase each other, so that they can constitute defilement.
有漏。此則五法非本性漏。有彼漏故名為有漏。此能熏成有漏法種。種復能生有漏現行。故無始來有漏成立。若爾世間信等善品應非有漏。無現惑故。答。雖意識中現惑不起。而末那識諸識常生。此與諸識既非定異。能污信等亦成有漏。若爾末那初地轉時。則五八識亦成無漏。答。雖第七識無現行漏。而有漏種。亦令五八耶識成漏。若爾亦由隨眠成漏。如何前說簡種子耶。答。前正簡者但當識種。今末那種故不應例。此唯識中約克體說。但取末那為有漏依。若依瑜伽及雜集論。通約諸義辨有漏因。故彼文云。謂由事故。隨眠故。相應故。所緣故。生起故。所言事者。即前五體皆漏隨眠所隨逐故。若三性心漏相應故。若五塵境漏所緣故。若五色根漏所生故。故五體事皆成有漏。言無漏者與前相違。謂由永斷漏自性故。內證真理髮生聖智及智所起皆名無漏。此無漏體亦有五種。即五般若。無漏體故。無漏性故。無漏起故。無漏伴故。無漏境故。雖有五種總攝為二。五種不離有無為故。故俱舍論本頌說云。無漏謂道體及三種無為等。
清凈增上力等者。清凈力者。謂善根力以能降伏所除障故。增上力者。謂大願力常作善友增進道故。堅固心者。由善根力大菩提心堅固不退。心升進者。由大願力修善之心運運增長。此依
【現代漢語翻譯】 現代漢語譯本 『有漏』（Sāsrava，指煩惱），是指這五法（五蘊）本身並非本性就是『漏』（煩惱）。因為有這些『漏』的存在，所以稱為『有漏』。這些『漏』能夠熏習並形成『有漏法』的種子，而這些種子又能夠產生『有漏』的現行（實際表現）。因此，從無始以來，『有漏』的性質就成立了。如果這樣說，那麼世間的信心等善品，應該不是『有漏』，因為沒有現行的煩惱。回答：雖然意識中現行的煩惱不起作用，但是末那識（Manas，第七識，意根）和其它識（眼識、耳識、鼻識、舌識、身識、意識）經常生起。這些識與其它識既不是完全相同，也不是完全不同，所以能夠污染信心等善品，使之成為『有漏』。如果這樣說，那麼末那識在初地（菩薩修行的一個階段）轉依（轉變）的時候，那麼五、八識（眼識、耳識、鼻識、舌識、阿賴耶識）也應該成為『無漏』（Anāsrava，指沒有煩惱）。回答：雖然第七識沒有現行的『漏』，但是有『有漏』的種子，也能夠使五、八識成為『漏』。如果這樣，也應該由隨眠（Anusaya，煩惱的潛在形式）成為『漏』，為什麼前面說要簡別種子呢？回答：前面所簡別的是指當識的種子，現在是指末那識的種子，所以不應該類比。這在唯識學中是就其本體而言的，只取末那識作為『有漏』的所依。如果依據《瑜伽師地論》和《雜集論》，則會通各種意義來辨別『有漏』的原因。所以那些經論中說：『由事故，隨眠故，相應故，所緣故，生起故。』所說的事，就是指前面的五體（五蘊），都是『漏』和隨眠所隨逐的緣故。如果三性心（善、惡、無記）與『漏』相應故。如果五塵境（色、聲、香、味、觸）是『漏』的所緣故。如果五色根（眼、耳、鼻、舌、身）是『漏』所生起故。所以五體的事都成為『有漏』。所說『無漏』，與前面相反。是指由於永遠斷除了『漏』的自性，內在證悟真理，發生聖智以及聖智所生起的一切都稱為『無漏』。這『無漏』的體性也有五種，即五般若（Prajna，智慧）。因為是『無漏』的體性故，『無漏』的自性故，『無漏』的生起故，『無漏』的伴侶故，『無漏』的境界故。雖然有五種，總攝起來為二種，因為五種不離有為和無為的緣故。所以《俱舍論》的頌文說：『無漏謂道體及三種無為等。』
『清凈增上力等』，『清凈力』是指善根的力量，因為它能夠降伏所要去除的障礙。『增上力』是指大愿的力量，經常作為善友，增進道業。『堅固心』是指由善根的力量，使大菩提心（Bodhicitta，覺悟之心）堅固不退。『心升進』是指由大愿的力量，使修善之心不斷增長。這是依據...
【English Translation】 English version 『With outflows』 (Sāsrava) refers to the fact that these five aggregates (Skandhas) are not inherently 『outflows』 (defilements) by nature. Because of the presence of these 『outflows,』 they are called 『with outflows.』 These 『outflows』 can熏習 (perfume) and form the seeds of 『with-outflow dharmas,』 and these seeds can then produce the manifest actions of 『with outflows.』 Therefore, from beginningless time, the nature of 『with outflows』 has been established. If this is the case, then worldly good qualities such as faith should not be 『with outflows,』 because there are no manifest defilements. Answer: Although manifest defilements do not arise in consciousness, Manas (the seventh consciousness, the mind-basis consciousness) and the other consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) constantly arise. These consciousnesses are neither completely the same nor completely different from the other consciousnesses, so they can defile good qualities such as faith, making them 『with outflows.』 If this is the case, then when Manas undergoes transformation at the first Bhumi (a stage of Bodhisattva practice), then the five and eighth consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and Ālaya consciousness) should also become 『without outflows』 (Anāsrava). Answer: Although the seventh consciousness does not have manifest 『outflows,』 it has seeds of 『with outflows,』 which can also cause the five and eighth consciousnesses to become 『outflows.』 If this is the case, it should also be caused by Anusaya (latent tendencies of defilements), so why did you say earlier that we should distinguish the seeds? Answer: What was distinguished earlier refers to the seeds of the consciousnesses, while now it refers to the seeds of Manas, so it should not be compared. This is discussed in Yogācāra (Mind-Only school) in terms of its essence, only taking Manas as the basis for 『with outflows.』 If based on the Yogācārabhūmi-śāstra and the Abhidharmasamuccaya, various meanings are combined to distinguish the causes of 『with outflows.』 Therefore, those scriptures say: 『Due to events, due to Anusaya, due to association, due to object, due to arising.』 The so-called events refer to the preceding five aggregates, which are all accompanied by 『outflows』 and Anusaya. If the three-natured mind (wholesome, unwholesome, and neutral) is associated with 『outflows.』 If the five sense objects (form, sound, smell, taste, and touch) are the objects of 『outflows.』 If the five sense organs (eye, ear, nose, tongue, and body) are produced by 『outflows.』 Therefore, the events of the five aggregates all become 『with outflows.』 What is said to be 『without outflows』 is the opposite of the preceding. It refers to the fact that because the nature of 『outflows』 is permanently cut off, the inner realization of truth, the arising of noble wisdom, and everything that arises from noble wisdom are called 『without outflows.』 This nature of 『without outflows』 also has five types, namely the five Prajnas (wisdoms). Because it is the nature of 『without outflows,』 the essence of 『without outflows,』 the arising of 『without outflows,』 the companion of 『without outflows,』 and the realm of 『without outflows.』 Although there are five types, they are summarized into two types, because the five types are inseparable from conditioned and unconditioned. Therefore, the verse in the Abhidharmakośa says: 『Without outflows refers to the essence of the path and the three types of unconditioned, etc.』
『Pure increasing power, etc.,』 『Pure power』 refers to the power of wholesome roots, because it can subdue the obstacles to be removed. 『Increasing power』 refers to the power of great vows, constantly acting as good friends, increasing the path. 『Firm mind』 refers to the fact that due to the power of wholesome roots, the great Bodhicitta (mind of enlightenment) is firm and does not regress. 『Mind advancing』 refers to the fact that due to the power of great vows, the mind of cultivating goodness constantly increases. This is based on...
攝論二釋文說。而本釋中謬以善根為增上力。智者詳之。
名菩薩初心三無數大劫者。然劫不同有其四種。故俱舍論本頌說云。應知有四劫。謂壞成中大。壞從獄不生。至外器都盡。成劫從風起。至地獄初生。中劫從無量。減至壽唯十。次增減十八。后增至八萬。如是成已住。名中二十劫。成壞壞已空。時皆等住劫。八十中大劫。大劫三無數。菩薩發此二心之時。即名創入三無數劫之初心也。
眾產生就十六種法等者。未見本義且隨愚釋。心達本性名之為上。根不染境故因瑩磨。因行無替名勤修善。果德克備名曰莊嚴。止惡而喜故不生悔。集善而欣故無所厭。學觀同體名修大悲。常行拔濟故云憐愍。無緣普救名大慈悲。以己方他故名信。有行非自利名為諸。難作能作名受行苦。身心逼迫名有苦惱。令永無餘故名破壞。身不起惡名調諸根。心順真理名具正見。不欣涅槃名心無畏。不樂生死名不求有。常行大道名求佛智。不視小逕故遠二乘。於樂不憍故云不慢。于苦無惡謂之無悔。崇重賢善慚名恭敬。輕拒憍慢愧名破壞。荷佛慈誨名曰知恩。感而奉行稱報恩矣。于善堪能名身有力。榮而無退名為具足。契理真宗謂之正法。自行化彼名曰護持。重佛法僧種為三寶。讚譽光顯名不斷焉。
于菩薩藏等者。即
【現代漢語翻譯】 現代漢語譯本： 《攝論二釋文》中說，而本釋中的錯誤在於將善根視為增上力（adhipati-pratyaya，主要條件）。智者應該詳細考察這一點。
所謂菩薩初心三大阿僧祇劫（asamkhya-kalpa，無數大劫）者，然而劫（kalpa，時劫）有四種不同。因此，《俱舍論》的頌文說：『應知有四劫，謂壞成中大。壞從獄不生，至外器都盡。成劫從風起，至地獄初生。中劫從無量，減至壽唯十。次增減十八，后增至八萬。如是成已住，名中二十劫。成壞壞已空，時皆等住劫。八十中大劫，大劫三無數。』菩薩發起這兩種心的時候，就叫做初次進入三大阿僧祇劫的初心。
眾產生就十六種法等等，我還沒有見到本義，且隨順愚昧的解釋。心達到本性叫做『上』。根不染著境界，所以因之而加以瑩磨。因行沒有間斷叫做『勤修善』。果德完全具備叫做『莊嚴』。停止作惡而感到喜悅，所以不生後悔。聚集善行而感到欣慰，所以沒有什麼厭倦。學習觀察萬法同體叫做『修大悲』。經常實行救拔濟助，所以說『憐愍』。無條件地普遍救度叫做『大慈悲』。以自己的處境來衡量他人叫做『信』。有利益他人的行為叫做『諸』。難以做到的能夠做到叫做『受行苦』。身心受到逼迫叫做『有苦惱』。使之永遠沒有剩餘叫做『破壞』。身體不產生惡行叫做『調諸根』。心順應真理叫做『具正見』。不欣求涅槃叫做『心無畏』。不貪戀生死叫做『不求有』。經常行走在大道上叫做『求佛智』。不看小路，所以遠離二乘（sravaka-yana，聲聞乘和pratyekabuddha-yana，緣覺乘）。對於快樂不驕傲，所以說『不慢』。對於痛苦沒有怨恨叫做『無悔』。崇尚尊重賢善，感到慚愧叫做『恭敬』。輕視拒絕驕慢，感到羞愧叫做『破壞』。承擔佛的慈悲教誨叫做『知恩』。感恩而奉行叫做『報恩』。對於善事能夠勝任叫做『身有力』。光榮而不退轉叫做『具足』。契合真理的真正宗旨叫做『正法』。自己修行並教化他人叫做『護持』。重視佛法僧的種子，即三寶（triratna，佛寶，dharma-ratna，法寶，samgha-ratna，僧寶），讚美光大顯揚叫做『不斷』。
對於菩薩藏等等，即
【English Translation】 English version: The second commentary of the She Lun says that the original commentary mistakenly takes good roots as the dominant condition (adhipati-pratyaya). Wise individuals should examine this in detail.
The so-called initial aspiration of a Bodhisattva in the three great asamkhya-kalpas (countless eons): However, there are four types of kalpas (eons). Therefore, the verse in the Abhidharmakosa says: 'It should be known that there are four kalpas: destruction, formation, intermediate, and great. The destruction kalpa begins when beings are no longer born in hell and ends when all external vessels are exhausted. The formation kalpa begins with the arising of wind and ends with the first birth in hell. The intermediate kalpa decreases from immeasurable to a lifespan of ten years, then increases and decreases eighteen times, and finally increases to eighty thousand years. This cycle of formation and dwelling is called twenty intermediate kalpas. The kalpas of destruction, destruction already completed, and emptiness are all equal in duration to the dwelling kalpa. Eighty intermediate kalpas make up a great kalpa. Three countless great kalpas. When a Bodhisattva generates these two minds, it is called the initial entry into the initial aspiration of the three great asamkhya-kalpas.'
The beings accomplish sixteen kinds of dharmas, etc. I have not yet seen the original meaning, so I will follow the foolish explanation. The mind reaching its original nature is called 'superior'. The roots are not defiled by objects, so they are polished because of this. The causal practice is without interruption, so it is called 'diligent cultivation of goodness'. The fruition of virtue is fully equipped, so it is called 'adornment'. Stopping evil and feeling joy, so there is no regret. Gathering good deeds and feeling delight, so there is no aversion. Learning to observe the sameness of all things is called 'cultivating great compassion'. Constantly practicing rescue and aid, so it is said 'pity'. Universally saving without conditions is called 'great loving-kindness and great compassion'. Measuring others by one's own situation is called 'faith'. Having actions that benefit others is called 'all'. Being able to do what is difficult to do is called 'enduring suffering'. The body and mind being oppressed is called 'having suffering'. Causing it to have no remainder forever is called 'destruction'. The body not producing evil actions is called 'taming the roots'. The mind conforming to the truth is called 'possessing right view'. Not rejoicing in Nirvana is called 'fearlessness of mind'. Not being attached to birth and death is called 'not seeking existence'. Constantly walking on the great path is called 'seeking the wisdom of the Buddha'. Not looking at small paths, so one is far from the Two Vehicles (sravaka-yana and pratyekabuddha-yana). Not being arrogant in happiness, so it is said 'not arrogant'. Not having resentment in suffering is called 'no regret'. Respecting and valuing the virtuous and good, feeling ashamed is called 'reverence'. Despising and rejecting arrogance, feeling ashamed is called 'destruction'. Bearing the Buddha's compassionate teachings is called 'knowing gratitude'. Feeling grateful and practicing accordingly is called 'repaying gratitude'. Being capable of good deeds is called 'having strength in the body'. Being glorious and not retreating is called 'being complete'. The true principle that accords with reason is called 'right Dharma'. Cultivating oneself and transforming others is called 'protecting and upholding'. Valuing the seeds of the Buddha, Dharma, and Sangha, i.e., the Three Jewels (triratna), praising and glorifying is called 'uninterrupted'.
Regarding the Bodhisattva Pitaka, etc., that is
大乘教名菩薩藏。藏者攝也。大乘教中能攝菩薩理行果義。攝益菩薩名菩薩藏。菩薩藏中說深妙法。既聞法已生悟解心。知說法者有大智慧。于深大智而生愛樂。為得妙智故發心也。
十隨煩惱所惱亂者。謂十煩惱隨逐眾生常起不息故得隨名。非根本后之隨煩惱。故雜集云。又貪嗔癡名隨煩惱。隨惱於心。令不離染。令不斷障。令不解脫。名隨煩惱。
菩薩種姓得具足者。種姓有二。一本種姓。無始時來法爾有故。二習種姓。后聞法已新熏起故。自有本種未聞正法無新熏種有。雖聞法新熏法種。無本住種。隨闕一種名不具足。以瑜伽論及唯識宗許有一分無姓有情故。雖新熏種有闕本種者。若具二種能發心也。
謂欲從諸不善等者。善不善處通因及果。且因相者。如作諸非法名不善處。令舍惡從善名置善處。言果相者。從三惡道不善之處。置人天道善果之處。惑但行因即必感果。但約因說善不善處。
恒正思惟一切相智者。準大般若說三種智。謂一切智。道相智。一切相智。檢文未獲。且作一釋。謂二乘智名為一切。一切聖人共所得故。其菩薩智名為道相。具證二空真道體故。說佛果智名一切相。圓證一切境界相故。此既果德圓滿之智。故正思惟一切相智。更有別義。智者敘之。
得倍
【現代漢語翻譯】 現代漢語譯本 大乘教被稱為菩薩藏（Bodhisattva-piṭaka）。「藏」的意思是攝集。大乘教中能夠攝集菩薩的理、行、果的意義。攝益菩薩稱為菩薩藏。菩薩藏中宣說深奧微妙的佛法。聽聞佛法后，產生領悟理解的心。知道說法者具有廣大的智慧，對於深奧廣大的智慧而生起愛樂之心，爲了獲得微妙的智慧而發菩提心。 被十隨煩惱所惱亂，指的是十種煩惱跟隨眾生，經常生起而不停息，因此稱為「隨」。不是根本煩惱之後的隨煩惱。所以《雜集論》中說：『又貪、嗔、癡稱為隨煩惱，隨順惱亂內心，使內心不能遠離染污，不能斷除障礙，不能得到解脫，稱為隨煩惱。』 菩薩的種姓得到具足，種姓有兩種：一是本有種姓，從無始以來自然具有的；二是習有種姓，後來聽聞佛法后新熏習而產生的。有的人具有本有種姓，但沒有聽聞正法，沒有新熏習的種姓；有的人雖然聽聞佛法新熏習了法種，但沒有本住的種姓。缺少其中一種就稱為不具足。因為《瑜伽師地論》以及唯識宗認為有一部分有情沒有種姓。即使新熏習的種姓存在，但缺少本有種姓。如果具足兩種種姓，才能發起菩提心。 『想要從諸不善等』，善與不善之處，包括因和果。先說因的方面，例如造作各種非法的事情，稱為不善之處；使人捨棄惡行而走向善行，稱為安置於善處。再說果的方面，從三惡道不善的果報之處，安置於人天道善的果報之處。迷惑雖然只是行為的因，但必定會感得果報。這裡只是就因來說善與不善之處。 『恒常正確地思惟一切相智』，根據《大般若經》所說，有三種智慧，即一切智、道相智、一切相智。查閱經文尚未找到依據，暫且作一種解釋：二乘的智慧稱為一切智，因為是一切聖人共同證得的；菩薩的智慧稱為道相智，因為具足證悟二空的真如本體；佛的果地智慧稱為一切相智，因為圓滿證悟一切境界的相狀。這是果地上圓滿的智慧，所以說正確地思惟一切相智。或許還有其他的解釋，請智者加以闡述。 得倍
【English Translation】 English version The Mahāyāna teachings are called the Bodhisattva-piṭaka (Bodhisattva-piṭaka). 'Piṭaka' means to collect. Within the Mahāyāna teachings, it is able to collect the meanings of the Bodhisattva's principle, practice, and fruit. Benefiting Bodhisattvas is called the Bodhisattva-piṭaka. Within the Bodhisattva-piṭaka, profound and subtle Dharma is taught. After hearing the Dharma, a mind of understanding arises. Knowing that the speaker possesses great wisdom, one develops a love and admiration for profound and vast wisdom, and generates the Bodhi mind in order to attain subtle wisdom. Being troubled by the ten secondary afflictions refers to the ten afflictions that follow sentient beings, constantly arising without ceasing, hence the name 'secondary'. These are not the secondary afflictions that follow the root afflictions. Therefore, the Compendium of Determinations says: 'Furthermore, greed, hatred, and delusion are called secondary afflictions. They follow and trouble the mind, causing the mind to be unable to be separated from defilement, unable to cut off obstacles, and unable to attain liberation, hence they are called secondary afflictions.' A Bodhisattva's lineage being complete refers to two types of lineage: first, the innate lineage, which is naturally present from beginningless time; second, the acquired lineage, which is newly cultivated after hearing the Dharma. Some people have the innate lineage but have not heard the correct Dharma and do not have the newly cultivated lineage; others, although they have heard the Dharma and newly cultivated the Dharma seed, do not have the original, abiding lineage. Lacking either one is called incomplete. This is because the Yogācārabhūmi-śāstra and the Consciousness-only school acknowledge that there are some sentient beings without lineage. Even if the newly cultivated lineage exists, but the innate lineage is lacking, if both lineages are complete, one can generate the Bodhi mind. 'Wanting to move from all non-virtuous things, etc.' The places of virtue and non-virtue include both cause and effect. First, regarding the aspect of cause, such as committing various illegal acts, is called a place of non-virtue; causing people to abandon evil deeds and move towards virtuous deeds is called being placed in a place of virtue. Second, regarding the aspect of effect, from the place of the non-virtuous results of the three evil realms, being placed in the place of the virtuous results of the realms of humans and gods. Although delusion is only the cause of action, it will certainly lead to the result. Here, we are only talking about the places of virtue and non-virtue in terms of cause. 'Constantly and correctly contemplating the All-Aspect Wisdom', according to the Great Perfection of Wisdom Sutra (Mahāprajñāpāramitā Sūtra), there are three types of wisdom, namely, All-Wisdom (sarvajñāna), Wisdom of the Path (mārgajñāna), and All-Aspect Wisdom (sarvākārajñāna). Checking the text has not yet yielded a basis, so let's make one explanation for now: the wisdom of the Two Vehicles is called All-Wisdom, because it is commonly attained by all sages; the wisdom of the Bodhisattvas is called Wisdom of the Path, because it fully realizes the true nature of the two emptinesses; the wisdom of the Buddha's fruition is called All-Aspect Wisdom, because it fully realizes the aspects of all realms. This is the perfect wisdom of the fruition, so it is said to be correctly contemplating the All-Aspect Wisdom. Perhaps there are other explanations, please let the wise ones elaborate. Get double
輪王護所等者。然其輪王總有四種。皆有七寶四兵衛護。故俱舍論本頌義云。輪王八萬上。金銀銅鐵輪。一二三四洲。逆次獨如佛。他迎自往伏。諍陳勝無害。相不正圓明。故與佛非等。既一切時無有損害。發心菩薩所得守護。倍勝輪王所有守護。
勝故無盡故等者。謂顯大乘超餘二乘。故以初句標顯二義。欲顯初句勝無盡義。故以後句而重釋之。由能攝益他諸有情。是故大乘名為最勝。由雖涅槃利他不息。是故大乘複名無盡。
三千大千世界者。俱舍頌云。四大洲日月。蘇迷盧欲天。梵世各一千。名一小千界。此小千千倍。說名一中千。此千倍大千。皆同一成壞。
初漸起時者。此三千界初漸起時。如俱舍論第十一二及顯宗論第十六七頌及長行廣釋其相。今恐文繁但舉其頌。就中更以取要而言。欲令學者易知解故。安立器世間。風輪最居下。其量廣無數。厚十六洛叉。次上水輪深。十一億二萬。下八洛叉水。余凝結成金。此水金輪廣。徑十二洛叉。三千四百半。周圍此三倍於此金輪上。乃有九大山。蘇迷盧處中。餘八而圍繞。于大洲等外。有鐵輪圍山。前七金所成。蘇迷盧四寶。入水皆八萬。妙高出亦然。餘八半半下。廣皆等高量。山間有八海。前七名為內。最初廣八萬。四邊各三倍。餘六半半
【現代漢語翻譯】 現代漢語譯本： 『輪王護所等者』（擁有輪王的守護等等）。然而，輪王總共有四種，都擁有七寶和四兵衛護。所以，《俱舍論》的頌文含義說：『輪王八萬上，金銀銅鐵輪，一二三四洲，逆次獨如佛。他迎自往伏，諍陳勝無害。相不正圓明，故與佛非等。』（輪王的壽命有八萬歲以上，擁有金、銀、銅、鐵四種輪寶，分別統治一、二、三、四個大洲，其出現次序與佛陀相反。需要迎接才能降伏，或者自己前往降伏，即使爭鬥也能獲勝且沒有損害。相貌不完全圓滿光明，所以與佛陀不相等。）既然（發心菩薩）任何時候都不會有損害，發心菩薩所得到的守護，勝過輪王所擁有的守護。
『勝故無盡故等者』（殊勝的緣故，無盡的緣故等等）。這是爲了顯示大乘超越其餘二乘。所以用第一句標明顯示兩種含義。想要顯示第一句的殊勝和無盡的含義，所以用後面的句子來重複解釋它。由於能夠攝受利益其他的有情眾生，所以大乘被稱為最殊勝。由於即使涅槃了，利益眾生的事業也不會停止，所以大乘又被稱為無盡。
『三千大千世界者』。《俱舍論》的頌文說：『四大洲日月，蘇迷盧（須彌山，世界的中心）欲天，梵世各一千，名一小千界。此小千千倍，說名一中千。此千倍大千，皆同一成壞。』（四大洲、日月、須彌山、欲界天、梵世各一千個，稱為一個小千世界。這個小千世界的一千倍，稱為一個中千世界。這個中千世界的一千倍，稱為一個大千世界。所有這些世界都經歷相同的成住壞空過程。）
『初漸起時者』（最初逐漸形成的時候）。這三千大千世界最初逐漸形成的時候，如《俱舍論》第十一、十二品以及《顯宗論》第十六、十七頌以及長行廣釋中詳細解釋了它的景象。現在恐怕文字繁多，只引用其中的頌文。在其中更以提取要點來說，想要讓學者容易理解的緣故。『安立器世間，風輪最居下。其量廣無數，厚十六洛叉（古印度長度單位）。次上水輪深，十一億二萬。下八洛叉水，余凝結成金。此水金輪廣，逕十二洛叉。三千四百半。周圍此三倍於此金輪上，乃有九大山。蘇迷盧處中，餘八而圍繞。于大洲等外，有鐵輪圍山。前七金所成。蘇迷盧四寶。入水皆八萬。妙高出亦然。餘八半半下。廣皆等高量。山間有八海。前七名為內。最初廣八萬。四邊各三倍。餘六半半』（首先安立器世間，風輪位於最下方，它的廣度無數，厚度為十六洛叉。其次是水輪，深度為十一億二萬，下方八洛叉是水，其餘凝結成金。這個水輪和金輪的廣度，直徑為十二洛叉三千四百半。周圍是這個的三倍。在這個金輪上，有九大山。須彌山位於中央，其餘八座山圍繞著它。在大洲等等之外，有鐵輪圍山。前面的七座山由金構成。須彌山由四寶構成。沒入水中的高度為八萬由旬，妙高山露出水面的高度也是如此。其餘八座山的高度依次減半。廣度都與高度相等。山間有八個海。前面的七個被稱為內海。最初的海的廣度為八萬由旬，四邊各是這個的三倍。其餘六個海的廣度依次減半。）
【English Translation】 English version: 'Lun Wang Hu Suo Deng Zhe' (Those who possess the protection of a Wheel-Turning King, etc.). However, there are four types of Wheel-Turning Kings in total, all possessing the seven treasures and the protection of the four types of troops. Therefore, the meaning of the verses in the Abhidharmakośabhāṣya says: 'Wheel-Turning Kings live for over eighty thousand years, possess wheels of gold, silver, copper, and iron, and rule over one, two, three, or four continents respectively, their appearance being in the reverse order of the Buddhas. They need to be welcomed to be subdued, or they go themselves to subdue; even if they fight, they win without harm. Their appearances are not perfectly round and bright, so they are not equal to the Buddhas.' Since (Bodhisattvas who have generated the mind of enlightenment) never experience harm at any time, the protection obtained by Bodhisattvas who have generated the mind of enlightenment is superior to the protection possessed by Wheel-Turning Kings.
'Sheng Gu Wu Jin Gu Deng Zhe' (Because of superiority, because of being inexhaustible, etc.). This is to show that the Mahayana surpasses the other two vehicles. Therefore, the first sentence is used to mark and display two meanings. Wanting to show the meaning of superiority and inexhaustibility in the first sentence, the subsequent sentences are used to repeat and explain it. Because it can gather and benefit other sentient beings, the Mahayana is called the most superior. Because even after Nirvana, the work of benefiting sentient beings does not cease, the Mahayana is also called inexhaustible.
'San Qian Da Qian Shi Jie Zhe' (The three thousand great thousand worlds). The verses in the Abhidharmakośabhāṣya say: 'Four continents, sun and moon, Sumeru (Mount Sumeru, the center of the world), desire heavens, Brahma worlds, each one thousand, are called a small thousand world. One thousand times this small thousand world is called a middle thousand world. One thousand times this middle thousand world is called a great thousand world. All these worlds undergo the same process of formation, abiding, destruction, and emptiness.'
'Chu Jian Qi Shi Zhe' (When initially gradually arising). When these three thousand great thousand worlds initially gradually arise, as explained in detail in Chapter Eleven and Twelve of the Abhidharmakośabhāṣya and Verses Sixteen and Seventeen of the Abhidharmasamuccaya and their extensive commentaries. Now, fearing that the text is too lengthy, only the verses are quoted. Among them, the essential points are extracted to make it easier for scholars to understand. 'Establishing the vessel world, the wind wheel is at the very bottom. Its extent is countless, its thickness is sixteen lakshas (ancient Indian unit of length). Next above is the water wheel, its depth is eleven billion two hundred thousand. The lower eight lakshas are water, the rest congeals into gold. The breadth of this water and gold wheel, its diameter is twelve lakshas three thousand four hundred and a half. Its circumference is three times this. Above this gold wheel, there are nine great mountains. Sumeru is in the center, the other eight surround it. Outside the great continents, there is the Iron Encircling Mountain. The first seven are made of gold. Sumeru is made of four jewels. Its depth into the water is eighty thousand yojanas, and its height above the water is the same. The height of the other eight mountains decreases by half each time. Their breadth is equal to their height. Between the mountains are eight seas. The first seven are called inner seas. The breadth of the first sea is eighty thousand yojanas, and each of its four sides is three times this. The breadth of the other six seas decreases by half each time.'
狹。第八名為外。三洛叉二萬。四千二百餘。于中大洲相。南贍部如車。三邊各二千。南邊有三半。東毗提訶洲。其相如半月。三邊如贍部。東邊三百半。西瞿陀尼洲。其相如滿月。徑二千五百。周圍山三倍。北俱盧畟方。面各二千等。中洲復有八。四洲邊各二。此下過二萬。無間深廣同。上七捺落迦。八增皆十六。謂煻煨尸糞。鋒刃烈河增。各住彼四方。餘八寒地獄。日月迷盧半。五十一五十。夜半日沒中。日出四洲等。雨際第二月。后九夜漸增。寒第四亦然。夜減晝翻此。晝夜增臘縛。行南北路時。近日自影覆。故見月輪缺。妙高層有四。相去各十千。傍出十六千。八四二千量。堅手及持鬘。恒憍大王眾。如次居四級。亦住餘七山。妙高頂八萬。三十三天居。四角有四峰。金剛手所住。中宮名善見。周萬逾繕那。高一半金城。雜飾地柔軟。中有殊勝殿。周千逾繕那。外四苑莊嚴。眾車粗雜喜。妙地居四方。相去各二千。東北圓生樹。西南善法堂。此上有色天。住持空宮殿。如彼去下量。去上數亦然。離通力依他。下無升見上。更有文義恐繁不錄。此等皆是漸起相也。
當知便為二十五有等者。二十五有而作頌曰。四洲四惡趣。六慾大梵天。無想及凈居。四禪四空處。是二十五有。隨開合應知。問。如三災起
【現代漢語翻譯】 現代漢語譯本： 狹窄。第八名為外。三洛叉二萬四千二百餘。于中，大洲的形狀是：南贍部洲（Jambudvipa，我們所居住的大洲）像車子，三邊各長二千逾繕那（Yojana，古印度長度單位），南邊有三個半逾繕那。東毗提訶洲（Purva-videha）的形狀像半月，三邊和南贍部洲相似，東邊三百五十逾繕那。西瞿陀尼洲（Apara-godaniya）的形狀像滿月，直徑二千五百逾繕那，周圍是山的周長的三倍。北俱盧洲（Uttara-kuru）是正方形，每個面各長二千逾繕那。中洲還有八個，分佈在四大洲的邊上，每個洲各有兩個。這以下超過二萬逾繕那，無間地獄的深度和廣度相同。上面有七個捺落迦（Naraka，地獄），八個增大地獄，總共十六個，分別是煻煨增、尸糞增、鋒刃增、烈河增，各自位於那裡的四個方向。其餘八個寒地獄，日月執行到須彌山（Sumeru）的一半時，分別是五十一、五十，夜半、日沒時，日出時，照耀四大洲等等。雨季第二個月，之後九個夜晚逐漸增長。寒冷在第四個月也是這樣，夜晚減少，白天翻轉過來。晝夜增長臘縛（Lava，時間單位），在南北方向行走時，靠近太陽，自己的影子遮蔽，所以看到月亮有缺損。妙高山（Mount Meru）有四層，相距各十千逾繕那，旁邊伸出十六千逾繕那，八千、四千、二千逾繕那。堅手天（Dhrtarastra）、持鬘天（Virudhaka）、恒憍天（Virupaksa）、大王眾天（Vaisravana），依次居住在四個等級。也住在其餘七座山上。妙高山頂八萬逾繕那，三十三天（Trayastrimsa）居住在那裡。四個角有四個山峰，金剛手（Vajrapani）所居住。中間的宮殿名叫善見城（Sudarsana），周圍一萬逾繕那，高度是金城的二分之一，用各種裝飾品點綴，地面柔軟。中間有殊勝殿，周圍一千逾繕那。外面有四個花園，用眾車苑、粗惡苑、雜苑、喜苑來裝飾，位於四個方向，相距各二千逾繕那。東北方有圓生樹，西南方有善法堂。這上面有色界天，居住在空中的宮殿里。就像下面到這裡的距離一樣，到上面的距離也是這樣。離開神通力，依靠其他力量，下面的無法升上去看到上面的。更有文義，恐怕繁瑣，不記錄了。這些都是逐漸升起的景象。
應當知道，就成爲了二十五有等等。用頌來概括二十五有：四洲、四惡趣、六慾天、大梵天、無想天以及凈居天、四禪天、四空處天，這就是二十五有。應當根據開合來理解。問：如果三災（Three Disasters）興起
【English Translation】 English version: Narrow. The eighth is 'outer'. Three lakshas (hundred thousand) twenty-four thousand two hundred and some more. Among them, the shapes of the great continents are: Jambudvipa (the continent we live on) is like a cart, with each of the three sides being two thousand yojanas (an ancient Indian unit of distance), and the southern side being three and a half yojanas. Purva-videha continent is shaped like a half-moon, with three sides similar to Jambudvipa, and the eastern side being three hundred and fifty yojanas. Apara-godaniya continent is shaped like a full moon, with a diameter of two thousand five hundred yojanas, and the circumference being three times the circumference of the mountains. Uttara-kuru continent is square, with each side being two thousand yojanas. There are also eight middle continents, distributed on the edges of the four great continents, with two on each continent. Below this, exceeding twenty thousand yojanas, the depth and breadth of Avici (the hell of incessant suffering) are the same. Above, there are seven Narakas (hells), eight augmented hells, totaling sixteen, which are the Ember Augmentation, Corpse-Excrement Augmentation, Sharp-Blade Augmentation, and Fierce-River Augmentation, each located in the four directions there. The remaining eight cold hells, when the sun and moon reach half of Mount Meru, are fifty-one and fifty respectively, at midnight, at sunset, at sunrise, illuminating the four continents, and so on. In the second month of the rainy season, the nine nights gradually increase thereafter. The cold is also like this in the fourth month, with the nights decreasing and the days turning over. The increase of day and night is in lavas (a unit of time). When traveling on the north-south road, being close to the sun, one's own shadow obscures, so the moon is seen as having a defect. Mount Meru has four layers, each ten thousand yojanas apart, extending sixteen thousand yojanas to the side, eight thousand, four thousand, and two thousand yojanas. Dhrtarastra (Holder of the Realm), Virudhaka (Increaser), Virupaksa (Wide-Eyed), and Vaisravana (All-Hearing), reside in the four levels in order. They also reside on the remaining seven mountains. The summit of Mount Meru is eighty thousand yojanas, where the Thirty-three Heavens (Trayastrimsa) reside. There are four peaks at the four corners, where Vajrapani (Thunderbolt-Holder) resides. The central palace is called Sudarsana (Good to See), with a circumference of ten thousand yojanas, and a height of half of the golden city, adorned with various decorations, and the ground is soft. In the middle is the Excellent Hall, with a circumference of one thousand yojanas. Outside are four gardens, decorated with the Garden of Many Carts, the Garden of Coarse Sounds, the Garden of Mixed Things, and the Garden of Joy, located in the four directions, each two thousand yojanas apart. In the northeast is the Round-Born Tree, and in the southwest is the Hall of Good Dharma. Above this are the heavens of the Form Realm, residing in palaces in the sky. Just like the distance from below to here, the distance to above is also like that. Leaving aside supernatural powers, relying on other powers, those below cannot ascend to see those above. There is more meaning and text, but fearing it is too verbose, it is not recorded. These are all gradually rising scenes.
It should be known that it becomes the Twenty-Five Existences, and so on. A verse summarizes the Twenty-Five Existences: the Four Continents, the Four Evil Destinies, the Six Desire Heavens, the Great Brahma Heaven, the Non-Thinking Heaven, and the Pure Abodes, the Four Dhyana Heavens, the Four Formless Realms, these are the Twenty-Five Existences. It should be understood according to opening and closing. Question: If the Three Disasters arise
不及四禪。修漸成住豈能荷負。況能荷負無色界耶。答。以若無下欲色二界。誰修彼定生彼天中。故約展轉亦能荷負。
愿者所習等者。愿是菩薩本所修行。故十度中而有愿度。誓即是愿贊助之緣。以誓助愿愿方成故。或由愿樂方能修行。故愿即是行之本矣。后以誓助行得增長。故誓於行為助緣矣。
發心菩薩住干慧地者。即十住位慧多定少。慧少定水名之干慧。
了第一義得正法智者。正法智者即正體智。法者即是自體之義。
行一切種菩薩正行者。即行一切種種菩薩所行之也。
無倒加行皆不唐捐者。所修六度名曰加行。行不求報即名無倒。行無倒行皆于佛果為勝因力無虛棄也。
一能堅固其心者。由立誓故恐有違犯招現當惡。故行願心得堅固也。
能破五蓋者。一貪慾蓋。二嗔恚蓋。三惛沉睡眠蓋。四掉舉惡作蓋。五者疑蓋。覆蔽其心不得顯了。障諸善品令其不轉。故此五種而立蓋名。由誓持心除此五種。是故名為破五蓋也。遮放逸等準而說之。
觀一切法如真實等者。一切法謂善不善等。稱真實性皆無二相。順真實性起于觀智。觀不善等不起二見。初起觀智名之為受。后無間妄故謂之持。故言隨順受持等也。
若我慳吝心悔等者。我則欺誑十方等文
【現代漢語翻譯】 現代漢語譯本：不及四禪（Catuttha Jhana，第四禪）。修習漸次的禪定和安住于禪定，怎麼能承擔重任呢？更何況是承擔無（Sunyata，空性）呢？答：如果下方的欲界和色界沒有眾生，誰來修習那些禪定，並往生到那些天界中呢？所以從輾轉相生的角度來說，也能承擔重任。
『愿者所習等者』，愿是菩薩根本修行的法門。所以在十度（Paramita，波羅蜜）中，有愿度（Pranidhana-paramita，愿波羅蜜）。誓（Vows，誓言）就是愿的輔助因緣。因為有誓言的幫助，愿才能成就。或者因為有愿的喜樂，才能修行。所以愿是修行的根本。之後用誓言來輔助，修行才能增長。所以誓言是修行的助緣。
『發心菩薩住干慧地者』，指住在十住位（Dasabhumi，十地）的菩薩，他們的智慧多而禪定少。因為禪定之水少，所以稱為干慧地。
『了第一義得正法智者』，正法智就是正體智。法就是自體之義。
『行一切種菩薩正行者』，就是行一切種種菩薩所行的行為。
『無倒加行皆不唐捐者』，所修的六度（Sad-paramita，六波羅蜜）稱為加行。修行不求回報，就稱為無倒。修行無倒的加行，都是爲了佛果（Buddha-phala，佛的果位）的殊勝因緣，不會白費。
『一能堅固其心者』，因為立下誓言，害怕違犯誓言會招來現世和未來的惡報。所以行愿之心能夠堅固。
『能破五蓋者』，一、貪慾蓋（Kamacchanda-nivaranani，貪慾蓋）。二、嗔恚蓋（Vyapada-nivaranani，嗔恚蓋）。三、惛沉睡眠蓋（Thina-middha-nivaranani，昏沉睡眠蓋）。四、掉舉惡作蓋（Uddhacca-kukkucca-nivaranani，掉舉惡作蓋）。五、疑蓋（Vicikiccha-nivaranani，疑蓋）。這五蓋覆蓋內心，使內心不得顯現光明，障礙各種善法的生起，使它們不能運轉。所以這五種煩惱被稱為蓋。因為用誓言來持守內心，去除這五種蓋障，所以稱為破五蓋。遮止放逸等，可以依此類推。
『觀一切法如真實等者』，一切法指善法和不善法等。稱合真實之性，都沒有二相。順應真實之性，生起觀智。觀察不善法等，不起二種見解。最初生起觀智，稱為受。之後沒有間斷和妄想，所以稱為持。所以說隨順受持等。
『若我慳吝心悔等者』，『我則欺誑十方』等文。
【English Translation】 English version: It does not reach the Fourth Dhyana (Catuttha Jhana). How can the gradual cultivation and abiding in meditation bear the burden? Moreover, how can it bear the burden of emptiness (Sunyata)? Answer: If there were no beings in the Desire Realm and Form Realm below, who would cultivate those meditations and be reborn in those heavens? Therefore, from the perspective of interdependent origination, it can also bear the burden.
'Those who aspire to practice, etc.,' aspiration (Pranidhana) is the fundamental practice of a Bodhisattva. Therefore, among the Ten Perfections (Paramita), there is the Perfection of Aspiration (Pranidhana-paramita). Vows are the supporting conditions for aspiration. Because with the help of vows, aspiration can be accomplished. Or because of the joy of aspiration, one can practice. Therefore, aspiration is the root of practice. Afterwards, with the help of vows, practice can grow. Therefore, vows are the supporting conditions for practice.
'A Bodhisattva who has generated the aspiration for enlightenment and dwells in the Dry Insight Ground' refers to Bodhisattvas who dwell in the Ten Abodes (Dasabhumi), whose wisdom is abundant and whose samadhi is scarce. Because the water of samadhi is scarce, it is called the Dry Insight Ground.
'One who understands the ultimate meaning and attains the wisdom of the correct Dharma' means that the wisdom of the correct Dharma is the wisdom of the correct essence. Dharma is the meaning of self-essence.
'One who practices all kinds of correct Bodhisattva practices' means practicing all kinds of practices performed by Bodhisattvas.
'Undistorted effort is never in vain' means that the Six Perfections (Sad-paramita) that are cultivated are called effort. Practicing without seeking reward is called undistorted. Practicing undistorted effort is all for the sake of the excellent cause for the fruit of Buddhahood (Buddha-phala), and it will not be in vain.
'One can strengthen one's mind' because by making vows, one fears that violating the vows will bring about evil consequences in the present and future. Therefore, the mind of aspiration and practice can be strengthened.
'One can break through the Five Hindrances': 1. The hindrance of sensual desire (Kamacchanda-nivaranani). 2. The hindrance of ill-will (Vyapada-nivaranani). 3. The hindrance of sloth and torpor (Thina-middha-nivaranani). 4. The hindrance of restlessness and remorse (Uddhacca-kukkucca-nivaranani). 5. The hindrance of doubt (Vicikiccha-nivaranani). These five hindrances cover the mind, preventing it from manifesting light, obstructing the arising of various good qualities, and preventing them from functioning. Therefore, these five afflictions are called hindrances. Because one uses vows to uphold the mind and remove these five hindrances, it is called breaking through the Five Hindrances. Preventing laxity, etc., can be inferred accordingly.
'Observing all dharmas as they truly are, etc.' means that all dharmas refer to good dharmas and unwholesome dharmas, etc. In accordance with the nature of reality, there are no two aspects. In accordance with the nature of reality, wisdom arises. Observing unwholesome dharmas, etc., does not give rise to dualistic views. The initial arising of wisdom is called receiving. Afterwards, there is no interruption or delusion, so it is called upholding. Therefore, it is said to follow, receive, and uphold, etc.
'If I am stingy and regretful, etc.,' 'then I will deceive the ten directions,' etc.
。兩處用之。謂我慳吝乃至起於二見相者。便不能起六波羅蜜。我即欺誑十方佛也。設我能修六波羅蜜。若以施戒忍進禪智求凈報者。我亦欺誑十方佛也。
即是趣向一切智門等者。如無門戶路擁莫通。無善知識不入真道。故善智識是趣智門。
趣向一切智炬等者。如因執炬光發十方。賴善知識智分十力。故善知識為智炬也。
趣向一切智潮等者。如因潮泛枯涸水盈。蒙善友攝受慈波演溢。故善知識為智海潮。
于善知識生同己心等者。精勤修行辨一切智。是我己事。由善知識而能得之。故善知識無異己也。
生清凈自業果心等者。謂即是我清凈業果。如須果實必植根災。與我成根故是我果。
普賢菩薩所有行愿者。我發心時一切眾生同我發心。我修行時同我修行。我成正覺等成正覺。心願既爾。智見亦然。不見一人不發心者。不行行者不成佛者。即是名為行普賢行也。
于善知識生福智海心等者。謂善知識是我福德智慧之海。如諸珍寶積集海中。一切白法集福智海。既由因善根諸愿方滿。既能令我積集白法。故與我作福智海也。
生具一切善根等者。由因善根諸愿方滿。既善知識令我願滿。故知具足諸善根也。
天地別乎行潦者。天地即是大海異名。如言
【現代漢語翻譯】 現代漢語譯本：如果（在佈施等）兩方面都吝惜，認為我既慳吝又執著於二元對立的觀念，就無法修習六波羅蜜（Six Paramitas，六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）。這樣我就欺騙了十方諸佛。即使我能修習六波羅蜜，如果爲了求得清凈的果報而佈施、持戒、忍辱、精進、禪定、智慧，我也是在欺騙十方諸佛。
『即是趣向一切智門等者』，就像沒有門戶，道路擁堵無法通行一樣。沒有善知識（Kalyanamitra，指引正道的朋友），就無法進入真正的道。所以，善知識是通向智慧之門的途徑。
『趣向一切智炬等者』，就像因為執持火炬，光明照亮十方一樣。依靠善知識，智慧可以分享十力（Ten Powers of a Buddha，佛的十種力量）。所以，善知識是智慧的火炬。
『趣向一切智潮等者』，就像因為潮水上漲，乾涸的水面變得充盈一樣。蒙受善友的攝受，慈悲的波濤得以演化和滿溢。所以，善知識是智慧之海的潮汐。
『于善知識生同己心等者』，精勤修行，辨明一切智慧，是我的事情。通過善知識才能獲得這些。所以，善知識與自己沒有區別。
『生清凈自業果心等者』，這意味著這就是我清凈的業的果報。就像想要得到果實，必須先種植根基一樣。善知識為我成就根基，所以是我的果報。
『普賢菩薩所有行愿者』，我發菩提心的時候，一切眾生都與我一同發菩提心。我修行的時候，他們也與我一同修行。我成就正覺的時候，他們也一同成就正覺。心願如此，智慧和見解也是如此。看不到有一個人不發菩提心，不修行，不成佛。這就是所謂的修普賢菩薩的行愿。
『于善知識生福智海心等者』，意思是善知識是我的福德和智慧之海。就像各種珍寶積聚在海中一樣，一切純潔的法都彙集在福德和智慧之海中。既然通過善根，各種願望才能圓滿。既然善知識能讓我積聚純潔的法，所以善知識為我創造了福德和智慧之海。
『生具一切善根等者』，因為善根，各種願望才能圓滿。既然善知識使我的願望圓滿，所以知道善知識具足各種善根。
『天地別乎行潦者』，天地就是大海的別稱，比如
【English Translation】 English version: If one is stingy in both aspects (such as giving), thinking that I am both miserly and attached to the concept of duality, then one cannot practice the Six Paramitas (Six Perfections: Generosity, Discipline, Patience, Diligence, Meditation, and Wisdom). In this way, I would be deceiving all the Buddhas of the ten directions. Even if I could practice the Six Paramitas, if I were to give, maintain discipline, practice patience, be diligent, meditate, and cultivate wisdom in order to seek pure rewards, I would also be deceiving all the Buddhas of the ten directions.
'That is, approaching the gate of all wisdom, etc.,' is like having no gate, and the road is blocked and impassable. Without a Kalyanamitra (spiritual friend), one cannot enter the true path. Therefore, a Kalyanamitra is the way to the gate of wisdom.
'Approaching the torch of all wisdom, etc.,' is like the light illuminating the ten directions because of holding a torch. Relying on a Kalyanamitra, wisdom can share the Ten Powers of a Buddha. Therefore, a Kalyanamitra is the torch of wisdom.
'Approaching the tide of all wisdom, etc.,' is like the dried-up water surface becoming full because of the rising tide. Receiving the acceptance of a good friend, the waves of compassion can evolve and overflow. Therefore, a Kalyanamitra is the tide of the sea of wisdom.
'Having the same mind as oneself towards a Kalyanamitra, etc.,' is that diligently practicing and discerning all wisdom is my own business. These can only be obtained through a Kalyanamitra. Therefore, a Kalyanamitra is no different from oneself.
'Generating a pure mind of self-karma results, etc.,' means that this is the pure karmic result of my own actions. Just as if you want to get fruit, you must first plant the roots. A Kalyanamitra helps me achieve the roots, so it is my fruit.
'All the practices and vows of Samantabhadra Bodhisattva,' when I generate Bodhicitta (the aspiration for enlightenment), all sentient beings generate Bodhicitta with me. When I practice, they also practice with me. When I attain perfect enlightenment, they also attain perfect enlightenment together. As the vows are, so are wisdom and views. I cannot see anyone who does not generate Bodhicitta, does not practice, and does not become a Buddha. This is what is called practicing the vows of Samantabhadra.
'Generating a mind of the sea of blessings and wisdom towards a Kalyanamitra, etc.,' means that a Kalyanamitra is my sea of merit and wisdom. Just as various treasures accumulate in the sea, all pure dharmas gather in the sea of merit and wisdom. Since various wishes can only be fulfilled through good roots. Since a Kalyanamitra can enable me to accumulate pure dharmas, a Kalyanamitra creates a sea of merit and wisdom for me.
'Generating all good roots, etc.,' because of good roots, various wishes can be fulfilled. Since a Kalyanamitra fulfills my wishes, it is known that a Kalyanamitra possesses all good roots.
'Heaven and earth are different from puddles,' heaven and earth are another name for the sea, such as
南溟北溟浡澥等。行潦乃是流水名也。以水流處小而且淺。與海異也。
及福智二十波羅蜜者。謂顯十度皆有福德智慧二性。此義即約前引於後。后凈前說以約別相。前五福德后五智慧。若約引凈通相而說。皆具福知。
即如來等盡無生智等者。等即等阿羅漢辟支。唯無學位所得智故。盡無生者即是盡智無生智也。釋此二智通別不同。若依俱舍通約四諦。謂此是苦集滅道我盡知斷證修。所得后智名為盡智。復於四諦起如是相。謂我已知斷證修更不知斷證修。所起后智名無生智。若依雜集。別依苦集因盡所得智名為盡智。謂此位中永斷集因令無有餘。所得之智名為盡故。果斷所得智名為無生智。由因盡故當來苦果必竟不生。所境之智名無生故。皆能照境窮其根源。故此二智名為覺也。
集起名心者。若隨相增屬第八識。集諸法種起諸法故。通而言之亦在七識。採集諸業起諸種故。故所積集而為心義。
軌持稱法者。軌為軌則是法則義。持謂任持是法體義。具此二義故名為法。
足者彼因體即緣定等者。如對法論第十卷云。神足自體者。謂三摩地。由已成滿三摩地力。發起種種神變等事。
此四非足足之因也者。即雜集論又作是說。神足助伴者。謂欲勤心觀。由欲引心起猛利愛方便
【現代漢語翻譯】 現代漢語譯本 『南溟』(Nanming，南海)，『北溟』(Beiming，北海)，『浡澥』(Bo Xie，水流匯聚之處)等等。『行潦』(Xinglao)只是流水的名稱。因為水流的地方小而且淺，與大海不同。
以及福智二十波羅蜜，指的是顯宗的十度都具有福德和智慧兩種性質。這個意義是把前面引用的內容歸納到後面，後面清凈的內容歸納到前面，以此來概括不同的方面。前五個是福德，后五個是智慧。如果從引申和清凈的普遍意義上來說，都具備福德和智慧。
就像如來等同於盡無生智等，『等』也包括阿羅漢和辟支佛。因為只有無學位的修行者才能獲得這種智慧。『盡無生』就是盡智和無生智。解釋這兩種智慧的共同點和不同點。如果按照《俱舍論》，普遍地從四諦的角度來說，就是指對於苦、集、滅、道，我已經完全知曉、斷除、證得、修習。由此獲得的后得智稱為盡智。再次對於四諦生起這樣的想法，即我已經知曉、斷除、證得、修習，不會再有不知曉、斷除、證得、修習的情況。由此生起的后得智稱為無生智。如果按照《雜集論》，特別地從苦集之因滅盡的角度來說，所獲得的智慧稱為盡智。指的是在這個階段，永遠斷除了集諦之因，使其不再有剩餘。由此獲得的智慧稱為盡智。果報斷滅所獲得的智慧稱為無生智。因為因已經滅盡，所以將來的苦果必定不會產生。所證知的智慧稱為無生智。這兩種智慧都能照見境界，窮盡其根源，所以這兩種智慧被稱為覺悟。
積集生起稱為『心』，如果從相的角度來說，主要指第八識（阿賴耶識），因為它積集諸法種子，生起諸法。從普遍意義上來說，也存在於前七識中，因為它們採集諸業，生起各種種子。所以積集是心的含義。
『軌持』稱為『法』，『軌』是軌範，是法則的含義。『持』是任持，是法體的含義。具備這兩種含義，所以稱為『法』。
『足』指的是那些作為神足之因的禪定等。如《對法論》第十卷所說：『神足的自體，指的是三摩地（禪定）。因為已經圓滿成就三摩地的力量，所以能發起種種神通變化等事。』
這四種（欲、勤、心、觀）不是神足本身，而是神足的助因。即《雜集論》又這樣說：『神足的助伴，指的是欲、勤、心、觀。因為欲能引導心，生起猛利的喜愛和方便。』
【English Translation】 English version 'Nanming' (Southern Sea), 'Beiming' (Northern Sea), 'Bo Xie' (where water flows converge), and so on. 'Xinglao' is just the name of a flowing water. Because the place where the water flows is small and shallow, it is different from the sea.
And the twenty Paramitas of blessings and wisdom, referring to the fact that the ten degrees of the Exoteric School all have the two natures of blessings and wisdom. This meaning is to summarize the previously cited content to the latter, and the latter pure content to the former, so as to summarize the different aspects. The first five are blessings, and the last five are wisdom. If speaking from the general meaning of extension and purity, they all possess blessings and wisdom.
Just like the Tathagata is equal to the Exhaustion of Non-Arising Wisdom, 'etc.' also includes Arhats and Pratyekabuddhas. Because only practitioners of the No-Learning stage can obtain this wisdom. 'Exhaustion of Non-Arising' is the Exhaustion Wisdom and Non-Arising Wisdom. Explain the commonalities and differences between these two wisdoms. If according to the 'Abhidharma-kosa', generally speaking from the perspective of the Four Noble Truths, it refers to the fact that for suffering, accumulation, cessation, and the path, I have fully known, cut off, attained, and cultivated. The subsequent wisdom obtained from this is called Exhaustion Wisdom. Again, for the Four Noble Truths, such a thought arises, that is, I have known, cut off, attained, and cultivated, and there will be no more situations of not knowing, cutting off, attaining, and cultivating. The subsequent wisdom arising from this is called Non-Arising Wisdom. If according to the 'Abhidharma-samuccaya', especially from the perspective of the exhaustion of the cause of suffering and accumulation, the wisdom obtained is called Exhaustion Wisdom. It refers to the fact that in this stage, the cause of the accumulation of suffering is permanently cut off, so that there is no remainder. The wisdom obtained from this is called Exhaustion Wisdom. The wisdom obtained from the cessation of karmic retribution is called Non-Arising Wisdom. Because the cause has been exhausted, the future suffering retribution will definitely not arise. The wisdom that is realized is called Non-Arising Wisdom. Both of these wisdoms can illuminate the realm and exhaust its roots, so these two wisdoms are called enlightenment.
Accumulating and arising is called 'mind'. If speaking from the perspective of characteristics, it mainly refers to the eighth consciousness (Alaya Consciousness), because it accumulates the seeds of all dharmas and gives rise to all dharmas. Generally speaking, it also exists in the first seven consciousnesses, because they collect all kinds of karma and give rise to various seeds. Therefore, accumulation is the meaning of mind.
'Guichi' (ruling and upholding) is called 'Dharma'. 'Gui' (ruling) is a norm, it is the meaning of a rule. 'Chi' (upholding) is upholding, it is the meaning of the substance of Dharma. Having these two meanings, it is called 'Dharma'.
'Foot' refers to those samadhis (meditative stabilizations), etc., that are the cause of supernatural powers. As the tenth volume of 'Abhidharma-samuccaya' says: 'The self-nature of supernatural powers refers to samadhi. Because the power of samadhi has been fully accomplished, it can initiate various supernatural transformations and other things.'
These four (desire, diligence, mind, contemplation) are not the supernatural powers themselves, but the auxiliary causes of supernatural powers. That is, the 'Abhidharma-samuccaya' also says: 'The companions of supernatural powers refer to desire, diligence, mind, and contemplation. Because desire can guide the mind and give rise to strong love and skillful means.'
證觸心一境性。由勤勵心於初中后長時證觸心一境性。由定持心於內寂靜速能證觸心一境性。由觀策心得定依法練心速證心一境性。故此四種為神足因。若爾四中心非是定。不可定與定為因故。答。雖俱是定。初後有別。神足定者心一境性。即三摩地已來滿位。心之定者持心為義。即是心一境性加行。故為定因理無失也。
能深忍樂清凈等者。忍謂忍可。即是信因。由因忍可方生信故。樂謂樂欲。即是信果。由因有信方樂欲故。性自證清能凈心等。如水清珠能清濁水。故清凈性名之為信。
念支覺法所依止者。由依繫念令諸善法皆不妄失有覺智故。
精進是覺出離支故者。謂由精進增勝勢力能令覺智到所到故。
喜是覺法利益支者。由此勢力令身調適喜樂發生勝覺智故。
是以自體及余等者。猶如四智般若義等。其中雖有非是智者。相從義故亦名智等。當知此中道理亦爾。
粗重為因能生諸染者。粗重有二。一二障種。故唯識論云。二障種子立粗重名。性無堪任違細輕故。二謂障種。所引身中無堪任性。與五蘊法不一不異。而離五蘊無別自性。若無此者身必細輕。違細輕故亦名粗重。故唯識云。或二所起無堪任性。今於此中說后非前。有粗重故能生過染。故瑜伽云。有過患義是
【現代漢語翻譯】 現代漢語譯本： 證得觸心一境性（ekāgratā-citta，專注一境的心）。通過勤奮努力，在初、中、后各個階段長時間地練習，可以證得觸心一境性。通過堅定地保持內心寂靜，能夠迅速證得觸心一境性。通過觀察和鞭策自己的心，依法練習，能夠迅速證得心一境性。因此，這四種方法是獲得神通的根本原因（神足，ṛddhipāda）。
如果這樣說，那麼這四種心（指四神足）本身不是禪定（定，samādhi）嗎？因為禪定不能作為禪定的原因。回答：雖然它們都是禪定，但初期的禪定和後期的禪定有所區別。神足定是指心一境性，也就是三摩地（samādhi）已經達到圓滿的階段。而心的禪定，其意義在於保持內心，也就是心一境性的加行（prayoga，預備階段）。因此，作為禪定的原因，在道理上沒有錯誤。
能夠深刻地忍耐、喜愛清凈等等。忍耐是指認可，也就是信（śraddhā，信仰）的起因。因為只有認可才能產生信仰。喜愛是指樂欲，也就是信仰的結果。因為有了信仰才會產生樂欲。自效能夠證明清凈，能夠凈化內心等等。就像清水珠能夠凈化渾濁的水一樣。因此，清凈的自性被稱為信。
念（smṛti，正念）是覺支（bodhyaṅga，菩提分）所依止的。因為依靠繫念，使所有的善法都不會遺忘，並且具有覺悟的智慧。
精進（vīrya，精進）是覺悟的出離支。意思是說，通過精進增勝的力量，能夠使覺悟的智慧到達所要到達的地方。
喜（prīti，喜）是覺悟的利益支。通過這種力量，使身體調和適宜，喜樂發生，從而產生殊勝的覺悟智慧。
因此，自體以及其餘等等。例如四智般若（catasraḥ prajñā，四種智慧）的意義等等。其中雖然有些不是智慧本身，但因為意義相近，也稱為智慧等等。應當知道，這裡的道理也是如此。
粗重（daurbalya，身心沉重）是產生各種染污的根本原因。粗重有兩種：一是二障（dvi-āvaraṇa，煩惱障和所知障）的種子。所以《唯識論》說：『二障的種子被稱為粗重，因為其性質沒有堪能性，與細和輕相違背。』二是二障的種子所引發的身中沒有堪能性。它與五蘊（pañca-skandha，色、受、想、行、識）既不相同也不相異，但離開五蘊就沒有別的自性。如果沒有這種粗重，身體必定是細和輕的。因為與細和輕相違背，所以也稱為粗重。所以《唯識論》說：『或者是由二障所引起的沒有堪能性。』現在這裡說的是後者而不是前者。因為有粗重，所以能夠產生過失和染污。所以《瑜伽師地論》說：『有過患的意義是粗重。』
【English Translation】 English version: Attaining the one-pointedness of mind through contact (sparśa-citta-ekāgratā). By diligently applying effort, practicing persistently in the initial, intermediate, and final stages, one can attain the one-pointedness of mind through contact. By steadfastly maintaining inner tranquility, one can swiftly attain the one-pointedness of mind through contact. By observing and urging one's mind, practicing according to the Dharma, one can quickly attain the one-pointedness of mind. Therefore, these four are the causes of supernatural powers (ṛddhipāda, the foundations of magical power).
If that is the case, are these four minds (referring to the four foundations of magical power) not themselves meditative concentration (samādhi)? Because meditative concentration cannot be the cause of meditative concentration. Answer: Although they are both meditative concentration, there is a distinction between the initial and later stages. The meditative concentration of the foundations of magical power refers to the one-pointedness of mind, which is the stage where samādhi has reached its culmination. The meditative concentration of the mind, on the other hand, signifies maintaining the mind, which is the preliminary practice (prayoga) for the one-pointedness of mind. Therefore, there is no logical fallacy in it being the cause of meditative concentration.
Being able to deeply endure, delight in purity, and so on. Endurance refers to acceptance, which is the cause of faith (śraddhā). Because faith arises from acceptance. Delight refers to desire, which is the result of faith. Because desire arises from having faith. The nature itself can prove purity, can purify the mind, and so on. Just as a clear water pearl can purify turbid water. Therefore, the pure nature is called faith.
Mindfulness (smṛti) is what the limbs of enlightenment (bodhyaṅga) rely on. Because by relying on mindfulness, all wholesome qualities are not forgotten, and there is wisdom of awakening.
Effort (vīrya) is the limb of enlightenment that leads to liberation. It means that through the power of increasing effort, the wisdom of enlightenment can reach where it needs to reach.
Joy (prīti) is the beneficial limb of enlightenment. Through this power, the body becomes harmonious and comfortable, joy arises, and thus excellent wisdom of enlightenment is produced.
Therefore, the self-nature and the rest, and so on. For example, the meaning of the four wisdoms (catasraḥ prajñā). Although some of them are not wisdom itself, they are also called wisdom and so on because their meanings are similar. It should be known that the principle here is also the same.
Heaviness (daurbalya) is the root cause of generating various defilements. There are two types of heaviness: first, the seeds of the two obscurations (dvi-āvaraṇa, kleśāvaraṇa and jñeyāvaraṇa). Therefore, the Vijñaptimātratāsiddhi says: 'The seeds of the two obscurations are called heaviness, because their nature lacks capability and is contrary to subtlety and lightness.' Second, the lack of capability in the body caused by the seeds of the two obscurations. It is neither the same as nor different from the five aggregates (pañca-skandha), but apart from the five aggregates, it has no other nature. If there were no such heaviness, the body would certainly be subtle and light. Because it is contrary to subtlety and lightness, it is also called heaviness. Therefore, the Vijñaptimātratāsiddhi says: 'Or it is the lack of capability caused by the two obscurations.' Now, this refers to the latter rather than the former. Because there is heaviness, it can generate faults and defilements. Therefore, the Yogācārabhūmi-śāstra says: 'The meaning of having faults is heaviness.'
粗性義。過患增多性故名為粗。不安穩性以為粗重性。是故粗重能生染也。
輕安近能治此等者。有輕安故便離粗重。離粗重故於善堪能。堪任善故不生諸染。故輕安是無染因也。
由依定故方能離染等者。謂要依定方發輕安而離諸染。故說定是離染依也。
舍除障法等者。由舍遠離沉掉愛憂。不染污位為自性故。
無漏身語離五邪求者。觀諸星像。耕墾營農。通致使命。合和湯藥。占相吉兇。以此五種邪求活命。如次名為仰口．下口．方口．維口開口食也。
以自相續身等為境者。自相續者即謂自體。若言自身則不通心等。故以相續言顯總包也。言身等者。謂即等取受心法也。觀自身境以修不凈對治之觀。觀自受境以修非樂對治之行。餘二準知。
以無常等行相思惟等者。謂即等取非樂非我非凈三種。行相即是見解義也。
以無所得行相思惟等者。謂觀自他身無身相。而不見有凈與不凈。而修對治身妄念也。受及心法亦如是說。
于現法中得身等者。謂修行時于現生中遠離一切煩惱粗重。便得自身適悅樂也。現法即是現生義故。
常樂宣說可意等者。等即等取締語法語引義利語。諸如是等一切愛語略有三種。
命進問安者。瑜伽論中先明問安後方命
【現代漢語翻譯】 現代漢語譯本 『粗性義』：因為過患增多的性質，所以稱為『粗』。不安穩的性質可以認為是『粗重性』。因此，粗重能產生染污。
『輕安近能治此等者』：因為有輕安的緣故，就能遠離粗重。遠離粗重的緣故，對於善法就能勝任。能勝任善法的緣故，就不會產生各種染污。所以輕安是無染污的原因。
『由依定故方能離染等者』：意思是說，必須要依靠禪定才能生髮輕安，從而遠離各種染污。所以說禪定是遠離染污的所依。
『舍除障法等者』：由於捨棄並遠離沉沒、掉舉、貪愛、憂愁，不染污的狀態即是其自性。
『無漏身語離五邪求者』：觀察星象，耕地墾荒，經營農業，傳遞資訊，調配湯藥，占卜吉兇。用這五種不正當的手段來維持生計，依次稱為仰口（觀察星象為生計），下口（耕地墾荒為生計），方口（經營農業為生計），維口（傳遞資訊、調配湯藥為生計），開口食（占卜吉兇為生計）。
『以自相續身等為境者』：『自相續』指的就是自身。如果說是『自身』，則不能涵蓋心等。所以用『相續』這個詞來顯示總括一切。『身等』，指的是等同於包括受、心、法。 觀察自身作為所緣境，修習不凈觀來對治貪慾。觀察自身所感受的作為所緣境，修習苦的行相來對治樂受。其餘兩種（心和法）可以類推得知。
『以無常等行相思惟等者』：指的是等同於包括苦、無我、不凈三種。『行相』就是見解的意思。
『以無所得行相思惟等者』：意思是說，觀察自己和他人身體的無身相，而不見有凈與不凈，從而修習對治身體妄念的法門。受以及心法也像這樣說。
『于現法中得身等者』：意思是說，修行時在現生中遠離一切煩惱粗重，便能得到自身適悅的快樂。『現法』就是現生的意思。
『常樂宣說可意等者』：『等』指的是等同於包括真實語、法語、引導利益的語言。諸如此類的一切愛語略有三種。
『命進問安者』：在《瑜伽師地論》中，先說明問候，然後才命令。
【English Translation】 English version 『Coarse nature meaning』: Because of the nature of increasing faults, it is called 『coarse』. The nature of instability can be considered 『coarse heaviness』. Therefore, coarse heaviness can generate defilements.
『Tranquility is near and can cure these』: Because of tranquility, one can be far away from coarse heaviness. Because of being far away from coarse heaviness, one can be competent in good deeds. Because of being competent in good deeds, one will not generate various defilements. Therefore, tranquility is the cause of non-defilement.
『Because of relying on Samadhi, one can be free from defilements』: It means that one must rely on Samadhi to generate tranquility and thus be free from various defilements. Therefore, it is said that Samadhi is the basis for being free from defilements.
『Abandoning obstructive dharmas』: Because of abandoning and being far away from sinking, agitation, attachment, and sorrow, the state of non-defilement is its nature.
『Non-outflow body and speech are free from five wrong livelihoods』: Observing celestial phenomena, cultivating land, managing agriculture, delivering messages, compounding medicines, divining good and bad omens. Using these five improper means to make a living are respectively called looking up livelihood (observing celestial phenomena for a living), looking down livelihood (cultivating land for a living), square livelihood (managing agriculture for a living), diagonal livelihood (delivering messages and compounding medicines for a living), and opening mouth livelihood (divining good and bad omens for a living).
『Taking one's own continuum body as the object』: 『One's own continuum』 refers to oneself. If it is said 『oneself』, it cannot cover the mind and so on. Therefore, the word 『continuum』 is used to show the totality. 『Body and so on』 refers to including feeling, mind, and dharma. Observing one's own body as the object, cultivate the impure contemplation to counteract greed. Observing one's own feelings as the object, cultivate the contemplation of suffering to counteract pleasant feelings. The other two (mind and dharma) can be inferred.
『Thinking with the aspects of impermanence and so on』: Refers to including suffering, non-self, and impurity. 『Aspect』 means the view.
『Thinking with the aspect of non-attainment』: It means observing the non-body aspect of oneself and others' bodies, and not seeing purity or impurity, thereby cultivating the method to counteract the false thoughts of the body. Feeling and mind are also spoken of in this way.
『Attaining the body and so on in the present dharma』: It means that when practicing, one can be free from all the coarse heaviness of afflictions in this present life, and thus attain the pleasant happiness of one's own body. 『Present dharma』 means the present life.
『Always joyfully speaking agreeable words』: 『And so on』 refers to including truthful words, dharma words, and words that lead to benefit. All such loving words are roughly of three kinds.
『Commanding, advancing, and asking after well-being』: In the Yogacarabhumi-sastra, inquiring after well-being is explained first, and then commanding.
進。故彼文云。或問安穩吉祥。或問諸界調適。或問晝夜怡樂。或命前進善來。據實道理先合命進後方問安。瑜伽及乃據西方語故。
圓滿殊勝微妙法教者。瑜伽但有圓滿法教。此中更加殊勝微妙。依于上下別文而說。字義具足故名圓滿。令得出離故言殊勝。能契真理故謂微妙。此則通謂三乘教也。
但化彼行何假身同等者。此問意者。菩薩所化通乎三乘。但可說法化二乘人。豈要同行二乘行也。不爾便是和光同塵。便與涅槃經文違背。答之意云。菩薩為化他令行故。縱二乘行亦須示行。自嫌不行人不學故。故法花云。內秘菩薩行外現是聲聞。雖少欲知足而實凈佛道。涅槃但和其光而不同塵。此義故不乖于理也。
若於是義於是等者。義謂境義即是起行。所依道理境界之處。如修唸佛三昧之行。必有所依佛功德境。故境即是起行之處。善根乃是所起之行。
能離不善防護受持等者。能離不善謂即是戒。此能防護諸惡不善。於此防護諸惡不善。凈戒法中常受持也。七眾謂即近圓男近圓女正學眾求寂女近事男近事女。若兼近住即為八眾。以非常時但日夜戒。是故經論但言七眾。
一切佛法為攝善法戒者。謂正修習力無畏等一切佛法但是所修所學佛法皆此攝也。
若修諸行發起勇捍者
【現代漢語翻譯】 現代漢語譯本：因此，那段文字說：『或者問候是否安穩吉祥，或者問候諸界是否調和適宜，或者問候晝夜是否怡然快樂，或者命令前進，說善來。』按照實際道理，應該先命令前進，然後才問候是否安穩。瑜伽論以及其他論典是根據西方語言的習慣。
圓滿殊勝微妙法教：瑜伽論只有圓滿的法教，這裡更加上了殊勝和微妙。這是根據上下不同的文句而說的。字義完備充足，所以叫做圓滿；能夠使人得出離，所以叫做殊勝；能夠契合真理，所以叫做微妙。這可以普遍地指稱三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana）的教法。
『只是教化他們修行，為何要（菩薩）示現和他們一樣的身份？』這個問題的意思是：菩薩所教化的人包括三乘，但只能說法來教化二乘人（Sravaka, Pratyekabuddha），難道需要和他們一樣修行二乘的行法嗎？如果那樣，就是和光同塵，就和《涅槃經》（Nirvana Sutra）的經文相違背。回答的意思是：菩薩爲了教化他人令其修行，即使是二乘的行法也需要示現修行，因為害怕自己不修行，別人就不會學習。所以《法華經》（Lotus Sutra）說：『內心秘密地修菩薩行，外表顯現是聲聞。』雖然少欲知足，但實際上是清凈佛道。《涅槃經》只是和其光，而不同其塵。這個意義上來說，並不違背道理。
『如果對於這個義理，對於這些等等』，義是指境義，也就是發起修行的所依道理和境界之處。例如修唸佛三昧（Buddhanusmrti-samadhi）的行法，必定有所依的佛功德境，所以境就是發起修行之處，善根就是所發起的修行。
『能夠遠離不善，防護受持等等』，能夠遠離不善，指的就是戒（Sila）。這能夠防護各種惡和不善。在這種防護各種惡和不善的清凈戒法中，常常受持。七眾指的是近圓男（Bhikkhu，比丘）、近圓女（Bhikkhuni，比丘尼）、正學眾（Siksamana，式叉摩那）、求寂女（Sramanerika，沙彌尼）、近事男（Upasaka，優婆塞）、近事女（Upasika，優婆夷）。如果加上近住（Upavasatha），就是八眾。因為近住戒不是常時受持，只是日夜戒，所以經論中只說七眾。
『一切佛法都是爲了攝取善法戒』，指的是正修習力、無畏等等一切佛法，這些所修所學的佛法都包含在這裡面。
『如果修習各種行法，發起勇猛精進』
【English Translation】 English version: Therefore, that text says: 'Or ask about peace and auspiciousness, or ask about the harmony of the realms, or ask about the joy of day and night, or command to advance, saying "Welcome."' According to the actual principle, one should first command to advance and then ask about peace. The Yoga-sastra and other treatises are based on the customs of Western languages.
Complete, excellent, and subtle Dharma teachings: The Yoga-sastra only has complete Dharma teachings, but here, 'excellent' and 'subtle' are added. This is said based on the different sentences above and below. The meaning of the words is complete and sufficient, so it is called 'complete'; it can enable people to attain liberation, so it is called 'excellent'; it can accord with the truth, so it is called 'subtle.' This can generally refer to the teachings of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana).
'Only transforming them to practice, why should (Bodhisattvas) manifest the same identity as them?' The meaning of this question is: The people transformed by Bodhisattvas include the Three Vehicles, but they can only use Dharma to transform the Two Vehicles (Sravaka, Pratyekabuddha). Is it necessary to practice the practices of the Two Vehicles like them? If so, it would be harmonizing with the light and assimilating with the dust, which would contradict the text of the Nirvana Sutra. The meaning of the answer is: Bodhisattvas, in order to transform others and make them practice, even need to show the practice of the Two Vehicles, because they are afraid that if they do not practice themselves, others will not learn. Therefore, the Lotus Sutra says: 'Inwardly, they secretly practice the Bodhisattva path, outwardly, they appear as Sravakas.' Although they have few desires and are content, they are actually purifying the Buddha path. The Nirvana Sutra only harmonizes with the light but does not assimilate with the dust. In this sense, it does not contradict the principle.
'If regarding this meaning, regarding these, etc.,' 'meaning' refers to the meaning of the object, which is the principle and realm upon which practice arises. For example, in practicing the Buddhanusmrti-samadhi (唸佛三昧), there must be a Buddha-qualities realm to rely on, so the realm is the place where practice arises, and good roots are the practice that arises.
'Able to abandon non-virtue, protect and uphold, etc.,' 'able to abandon non-virtue' refers to Sila (戒). This can protect against all evils and non-virtues. In this pure Sila Dharma that protects against all evils and non-virtues, one constantly upholds it. The Seven Assemblies refer to Bhikkhu (比丘, fully ordained monks), Bhikkhuni (比丘尼, fully ordained nuns), Siksamana (式叉摩那, probationary nuns), Sramanerika (沙彌尼, novice nuns), Upasaka (優婆塞, laymen), Upasika (優婆夷, laywomen). If Upavasatha (近住, lay practitioners observing eight precepts for a limited time) is added, there are eight assemblies. Because the Upavasatha precepts are not always observed, but only observed day and night, the sutras and treatises only mention seven assemblies.
'All Buddha-Dharma is for encompassing the Sila of good Dharma,' refers to all Buddha-Dharma, such as the power of right practice, fearlessness, etc., all the Buddha-Dharma that is practiced and learned is included here.
'If one cultivates various practices and initiates courageous diligence'
。唯識論云。勇表勝進簡諸染法。捍表精淳簡凈無記。即顯精進唯善性攝。
而能安住現法等者。若欲安住現身輕安調暢之樂而所入者。此即名為安住靜慮。若欲引發六神通故而所入者。此即名為引發靜慮。若欲成辨利有情事而所入者。如是即名辨事靜慮。
波羅蜜多相違事者。謂與六度所相違法。于喜樂欲財富自在深見功德及與勝利。當知即是施相違事。于隨所樂縱身口意見功德利。是戒相違。於他輕蔑不堪忍中見功德利。是忍相違。于不勤修著欲樂中見功德利。是進相違。于處憒陋世雜亂行見功德利。是定相違。于見聞覺知諸言說戲論見功德利。是慧相違。
波羅蜜多果異熟者。即是六度所得果報。如下勝德果利中說。此通因中所得果報。是故名為諸果異熟。若在果位是無漏善。則不得稱為異熟故。此義如下菩提中說。
無間雜染法等者。深密經云。何等名為間雜染法。略有四種。一無悲加行故。謂行行時于諸有情無拔濟心。二不如理加行故。謂若修一波羅蜜時于余失壞。三不常加行故。謂于所修波羅蜜中多有間斷。四不殷重加行故。謂修行時於前境界心生輕慢。離此四種。是名無間雜染法也。云何名為非方便行。謂但財施與生安樂。不行法施成勝利益。所以然者。非但與財名實饒益。
【現代漢語翻譯】 現代漢語譯本：唯識論中說：『勇』字表明勝進行為，簡別各種染污之法；『捍』字表明精純不雜，簡別清凈無記之法。這便顯示了精進唯屬於善的範疇。
而『能安住現法等者』，指的是：如果想要安住于現世身心的輕安調暢之樂而進入禪定，這便稱為安住靜慮（專注的禪定）。如果想要引發六神通的緣故而進入禪定，這便稱為引發靜慮（引發神通的禪定）。如果想要成就利益有情眾生的事業而進入禪定，這便稱為辨事靜慮（辨別事務的禪定）。
波羅蜜多（到達彼岸）的相違之事指的是：與六度（佈施、持戒、忍辱、精進、禪定、智慧）所相反的法。對於喜樂、慾望、財富、自在、深刻的見解、功德以及勝利，應當知道這些是與佈施相違之事。對於隨心所欲地放縱身口意、以及從中見到的功德利益，是與持戒相違。對於他人輕蔑、不堪忍受之中見到的功德利益，是與忍辱相違。對於不勤奮修行、貪著于慾望享樂之中見到的功德利益，是與精進相違。對於處於喧鬧簡陋、世俗雜亂的環境中修行並從中見到的功德利益，是與禪定相違。對於見聞覺知等各種言說戲論中見到的功德利益，是與智慧相違。
波羅蜜多（到達彼岸）的果異熟指的是：六度（佈施、持戒、忍辱、精進、禪定、智慧）所得到的果報。如下面殊勝功德果報利益中所說，這貫通了因地中所得到的果報，因此稱為諸果異熟。如果在果位上是無漏的善法，則不能稱之為異熟果，這個道理在下面的菩提（覺悟）中會講到。
無間雜染法等指的是：《深密經》中說：『什麼叫做間雜染法？』 略有四種：一、沒有悲心的加行，即在修行時對於有情眾生沒有拔除痛苦的心。二、不如理的加行，即在修習一種波羅蜜（到達彼岸）時，對其他的波羅蜜造成損害。三、不常加行，即對於所修習的波羅蜜，常常間斷。四、不殷重加行，即在修行時，對於之前的境界心生輕慢。遠離這四種，就叫做無間雜染法。』 『什麼叫做非方便行？』 只是財佈施，給予眾生安樂，而不施行法佈施，成就殊勝的利益。之所以這樣說，是因為僅僅給予財物，並非真正的饒益。
【English Translation】 English version: The Vijnaptimatrata-siddhi (Treatise on Consciousness-Only) says: 'Courage' signifies surpassing progress, distinguishing various defiled dharmas (phenomena). 'Defense' signifies purity and unmixedness, distinguishing pure and neutral dharmas. This reveals that diligence is solely included within the nature of goodness.
And 'being able to abide in the present dharma, etc.' refers to: If one desires to abide in the ease and comfort of the present body and mind and enters into meditation, this is called abiding dhyana (focused meditation). If one desires to evoke the six supernormal powers and enters into meditation, this is called evoking dhyana (meditation that evokes supernormal powers). If one desires to accomplish the benefit of sentient beings and enters into meditation, this is called discerning dhyana (meditation that discerns affairs).
Things contrary to Paramita (Perfection) refer to: dharmas (phenomena) that are contrary to the six perfections (dana (generosity), shila (discipline), kshanti (patience), virya (effort), dhyana (meditation), prajna (wisdom)). Regarding joy, desire, wealth, freedom, profound views, merit, and victory, one should know that these are things contrary to generosity. Regarding indulging in body, speech, and mind as one pleases, and seeing merit and benefit in it, this is contrary to discipline. Regarding seeing merit and benefit in others' contempt and intolerance, this is contrary to patience. Regarding seeing merit and benefit in not diligently cultivating and being attached to sensual pleasures, this is contrary to effort. Regarding seeing merit and benefit in practicing in noisy, dilapidated, and worldly chaotic environments, this is contrary to meditation. Regarding seeing merit and benefit in various verbal discourses and frivolous talks of seeing, hearing, feeling, and knowing, this is contrary to wisdom.
The result of Paramita (Perfection) ripening refers to: the karmic retribution obtained from the six perfections (dana (generosity), shila (discipline), kshanti (patience), virya (effort), dhyana (meditation), prajna (wisdom)). As stated in the following benefits of superior merit and virtue, this pervades the karmic retribution obtained in the causal stage, therefore it is called the ripening of all fruits. If it is unconditioned goodness in the fruition stage, then it cannot be called ripening fruit, this principle will be discussed in the following Bodhi (Enlightenment).
Uninterrupted defiled dharmas, etc. refers to: The Samdhinirmocana Sutra (Explication of the Thought Sutra) says: 'What are called interrupted defiled dharmas?' There are roughly four types: First, the practice without compassion, that is, when practicing, one does not have the mind to relieve the suffering of sentient beings. Second, the practice that is not in accordance with the principle, that is, when practicing one Paramita (Perfection), one causes harm to the others. Third, the practice that is not constant, that is, one often interrupts the Paramita (Perfection) that one is practicing. Fourth, the practice that is not earnest, that is, when practicing, one develops contempt for the previous state. Being apart from these four, is called uninterrupted defiled dharmas.' 'What is called non-skillful means practice?' It is only giving material offerings, giving sentient beings happiness, but not giving Dharma (teachings) offerings, accomplishing superior benefits. The reason for this is that merely giving material things is not truly beneficial.
唯處善法乃真益故。若離此事。是則名離非方便行。
能裂慳吝貧窮等者。能裂現在慳吝之綱。引得廣大福德資糧。能裂當來貧窮苦綱。引得廣大財寶勝位。
能息滅惡戒等者。息滅現在所有惡戒引得等持。息滅當來諸險惡趣引得善趣。
能息滅忿怒等者。息滅現在所有忿怒。息滅當來所有怨仇。引得現當善住自在。
能除遣一切見趣等者。言見趣者即五見也。見趣即是諸邪惡慧。既能除遣虛妄見趣。故於品類諸別異法。隨其所知悉得真實。
謂要行一切事業者。且如行施。于內外事一切種類皆能善舍。若持戒時。于遮性等諸戒種類悉能修持。忍辱等四準此應知。
況當能得一切智智者。一切智者即正體智。復言智者即后得智。或是一切智人之智。是故得名一切智智。
清凈相者當知七種等者。第一不求令他知我是能修行六度行者。第四不于不行六度放逸之人毀而輕蔑。第五不于自所修行恃。而高舉于防修事而生逸蕩。第七不于能行之人嫉其所行慳所解法不相勸示。
成就八法能凈檀等者。不為自利而行名離為我。不求生死染報名離愛結。了施性空而無著名離無明。不背性而求覺名離彼我菩提相。不見福田非田等名離種種相見。不求報恩供養名離怖望。自行化他名
【現代漢語翻譯】 現代漢語譯本：只有行持善良的法才是真正的利益。如果離開了這件事，那就是離開了方便之行。
能夠破除慳吝、貧窮等障礙，指的是能夠破除現在的慳吝之網，從而獲得廣大的福德資糧；能夠破除未來的貧窮之苦，從而獲得廣大的財寶和殊勝的地位。
能夠止息惡戒等過患，指的是止息現在所有的惡戒，從而獲得等持（Samadhi）；止息未來諸險惡的去處，從而獲得善趣。
能夠止息忿怒等煩惱，指的是止息現在所有的忿怒，止息未來所有的怨仇，從而獲得現在和未來的安樂自在。
能夠去除一切見趣等邪見，這裡所說的『見趣』就是指五見（five views）(五種錯誤的見解)。見趣就是各種邪惡的智慧。既然能夠去除虛妄的見趣，那麼對於各種不同的事物，都能隨其所知而獲得真實的認識。
所謂要行一切事業，比如行佈施（Dana）(給予)，對於內外一切事物都能善於捨棄。如果持戒（Śīla）(道德行為)時，對於遮戒（prohibitory precepts）(禁止性的戒律)和性戒（precepts by nature）(本質性的戒律)等各種戒律都能修持。忍辱（Kshanti）(忍耐)等其餘四種波羅蜜（paramitas）(到彼岸)也應依此類推。
更何況能夠獲得一切智智（Sarvajnana）(對一切事物無礙的智慧)呢？一切智（Sarvajna）(對一切事物普遍的知識)指的是根本智（fundamental wisdom）。而智（Jnana）(智慧)指的是后得智（subsequent wisdom）。或者說是一切智之人的智慧，所以得名一切智智。
清凈相（pure characteristics）(純凈的特徵)應當知道有七種等，第一，不追求讓別人知道我是能夠修行六度（six perfections）(六種達到彼岸的方法)的人。第四，不對於不行六度而放逸的人加以譭謗和輕蔑。第五，不因為自己所修行的而自恃，高舉自己，對於防護修行的事情而產生放逸。第七，不對於能夠修行的人嫉妒他們所行持的，吝嗇自己所理解的法而不互相勸導。
成就八種法能夠清凈佈施等，不爲了自己的利益而行，名為遠離為我。不追求生死輪迴的染污，名為遠離愛結。了知佈施的自性本空而沒有執著，名為遠離無明。不違背自性而追求覺悟，名為遠離彼我菩提相。不見福田（field of merit）(種福報的田地)和非福田等差別，名為遠離種種相見。不求回報恩惠和供養，名為遠離怖望。自己修行也教化他人，名為
【English Translation】 English version: Only practicing virtuous Dharma is truly beneficial. If one departs from this, it is called departing from expedient practice.
Being able to break through stinginess, poverty, etc., means being able to break through the net of present stinginess, leading to vast accumulations of merit and resources; being able to break through the net of future poverty and suffering, leading to vast treasures and superior positions.
Being able to extinguish evil precepts, etc., means extinguishing all present evil precepts, leading to Samadhi (concentration); extinguishing all future dangerous realms, leading to good realms.
Being able to extinguish anger, etc., means extinguishing all present anger, extinguishing all future grudges, leading to present and future well-being and freedom.
Being able to remove all views and tendencies, etc., the term 'views and tendencies' refers to the five views (five kinds of wrong views). Views and tendencies are all evil wisdoms. Since one can remove false views and tendencies, one can attain the truth in all different kinds of phenomena, according to what is known.
The so-called need to perform all activities, such as practicing giving (Dana) (generosity), one can skillfully relinquish all kinds of internal and external things. If one observes precepts (Śīla) (moral conduct), one can cultivate all kinds of precepts, such as prohibitory precepts (prohibitory precepts) and precepts by nature (precepts by nature). The other four perfections (paramitas) (to the other shore), such as patience (Kshanti) (patience), should be understood accordingly.
How much more so can one attain all-knowing wisdom (Sarvajnana) (wisdom unobstructed to all things)? All-knowing (Sarvajna) (universal knowledge of all things) refers to fundamental wisdom. And wisdom (Jnana) (wisdom) refers to subsequent wisdom. Or it is the wisdom of an all-knowing person, hence the name all-knowing wisdom.
Pure characteristics (pure characteristics) should be known to be sevenfold, etc. First, not seeking to let others know that I am one who can practice the six perfections (six perfections) (six methods to reach the other shore). Fourth, not slandering or despising those who are lax in not practicing the six perfections. Fifth, not being arrogant because of one's own practice, exalting oneself, and becoming lax in guarding against things that hinder practice. Seventh, not being jealous of those who are able to practice, being stingy with the Dharma one understands, and not encouraging each other.
Accomplishing eight dharmas can purify giving, etc., not acting for one's own benefit is called being apart from 'for myself'. Not seeking the defilements of samsara is called being apart from the bonds of love. Understanding the nature of giving as empty and without attachment is called being apart from ignorance. Not going against one's nature and seeking enlightenment is called being apart from the appearance of self and other in Bodhi. Not seeing the difference between a field of merit (field of merit) (field for planting blessings) and a non-field of merit is called being apart from seeing various appearances. Not seeking repayment of kindness and offerings is called being apart from fear and hope. Practicing oneself and also teaching others is called
曰離慳。他施而喜故言離嫉。其心平等猶若虛空不見彼此。即是能凈真實智也。
成就八法能凈尸羅等者。菩提心者即三聚戒。忘菩提心即失凈戒。求二乘地異求小果亦非護戒。取著于境障礙凈心即失凈戒。恃戒陵人是真破戒。不捨慈悲名不捨愿。不求當有名不依生。能勝利生名成大愿。戒凈相者即第三四。非謂一切皆戒凈相。
成就八法成凈羼提等者。心無所動名善凈內。不悕他報名善凈外。世俗三品名上中下法。了皆無礙名究竟無礙。住第一義名順法性。心無量礙名無染著。無所推求名離諸見。不取諸境名斷諸覺。無所希求名為舍愿。無所造作謂除諸行。
成就八法能凈毗梨耶等者。勤斷諸惡故謂之精。勤修諸善說名為進。見惡可斷非極能斷。見善可修非極能進。曷可得為真精進乎。即前三種斷惡精進。其後五種修善精進。若有斷惡凈三業相。非謂真實凈除三業。今雖為凈三業之惡。而了三業如影如響如幻相者。是即名為真凈三業。下之五種修諸善品。既知諸法無有自性。何有具足諸波羅蜜。既覺諸法一真無礙。何有所照菩提分耶。既知諸法無念非念。何有所得陀羅尼法。是則名為真波羅蜜真菩提分真陀羅尼。余文易解。不煩解釋。此總意云。既無所斷。亦何所精。又無所修。於何而進。則無
所精無所不精。亦無所進無所不進。是即名為真精進矣。
成就八法能凈禪等者。于中道者即是因也。言不依者無托緣也。依託陰等而修禪者。是有所得世間靜慮。非謂真實出世間禪。心無所依與慧平等。是則名為清凈禪矣。
成就八法能凈般若等者。諸法性空無善不善。斷無所斷生無所生。故雖斷惡生善而無斷常二見。有為無自性。皆從緣所生。緣亦無自性。一切皆無生。故雖觀緣生而知無生也。一切字句能詮於法。既無所詮何有能詮。故云平等離言說也。無常苦法依有為觀。有為既空。無常何有。即非常無常是真如法界而無所見。故寂靜也。知善惡業招苦樂報。業無所造。既非能感。何有業果為所感耶。故能了知無業報也。表是所酬假名過去表是所引假名未來。對此前後立為現在。故名籌量三世之事。已滅未生中無所住。皆不可得。故知諸法無去來今。如是八法約俗有義而有分別。約真空義而無分別。既此真俗自體無差。觀而不觀。不觀而觀。照而無照。無照而照。是謂真實般若波羅蜜也。
由佈施故攝受等者。由行佈施所有事業故常攝受一切資具施諸有情作饒益事。
有味無味等者。謂在定中得三昧樂。于中耽著名為有味。故在散位無三昧樂即名無味 謂修施時禁防忍受者。禁其三業
【現代漢語翻譯】 所精通的沒有不精通的，也沒有什麼進步不進步的，這就叫做真正的精進啊。
成就八法能夠清凈禪定等等，以中道而行就是原因。所說的不依賴，就是沒有依託的因緣。依託五陰（Skandha，構成個體的五種要素：色、受、想、行、識）等而修禪定，是有所得的世間靜慮，不是真正的出世間禪。心無所依，與智慧平等，這就叫做清凈禪啊。
成就八法能夠清凈般若（Prajna，智慧）等等，諸法的本性是空，沒有善與不善。斷滅沒有可斷滅的，生起沒有可生起的。所以雖然斷惡生善，卻沒有斷滅和常有的兩種見解。有為法沒有自性，都是從因緣所生。因緣也沒有自性，一切都沒有生起。所以雖然觀察因緣生，卻知道沒有生起。一切的文字語句能夠詮釋法，既然沒有所詮釋的，哪裡有能詮釋的？所以說平等而遠離言說。無常、苦的法，是依據有為法來觀察的。有為法既然是空，哪裡還有無常？即不是常也不是無常，是真如法界而沒有什麼可見。所以是寂靜的。知道善惡業招致苦樂的果報，業沒有所造作，既然不是能感，哪裡有業果作為所感呢？所以能夠了知沒有業報。標示的是所酬償的，假名為過去；標示的是所引導的，假名為未來。對此前後建立為現在。所以叫做籌量三世的事情。已滅和未生之中沒有什麼可住留的，都是不可得的。所以知道諸法沒有過去、未來、現在。像這樣的八法，按照世俗的意義來說是有分別的，按照真空的意義來說是沒有分別的。既然這真俗的自體沒有差別，觀而不觀，不觀而觀，照而無照，無照而照，這就是真實的般若波羅蜜（Prajnaparamita，通過智慧到達彼岸）。
由於佈施的緣故攝受等等，由於施行佈施的所有事業，所以常常攝受一切資具，施給一切有情眾生，做饒益的事情。
有味和無味等等，說的是在禪定中得到三昧（Samadhi，精神集中狀態）的快樂，在其中耽著就叫做有味。所以在散亂的狀態中沒有三昧的快樂就叫做無味。所說修佈施的時候，要禁戒、防護、忍受，就是禁戒身口意三業。
【English Translation】 That which is mastered is mastered in every aspect; there is no progress or non-progress. This is called true diligence.
Accomplishing the eight dharmas can purify Dhyana (meditation) and so on. Following the Middle Way is the cause. 'Not relying' means having no dependent conditions. Meditating while relying on the Skandhas (the five aggregates of form, feeling, perception, mental formations, and consciousness) and so on is worldly Samadhi (state of meditative consciousness) with attainment, not true transcendental Dhyana. When the mind has no reliance and is equal to wisdom, it is called pure Dhyana.
Accomplishing the eight dharmas can purify Prajna (wisdom) and so on. The nature of all dharmas is emptiness; there is neither good nor bad. Severance has nothing to sever, and arising has nothing to arise. Therefore, although severing evil and generating good, there are no views of annihilation or permanence. Conditioned dharmas have no self-nature; they all arise from conditions. Conditions also have no self-nature; everything is without arising. Therefore, although observing conditioned arising, one knows there is no arising. All words and sentences can explain the Dharma, but since there is nothing to explain, how can there be an explainer? Therefore, it is said to be equal and free from words. Impermanence and suffering are observed based on conditioned dharmas. Since conditioned dharmas are empty, where is impermanence? That which is neither permanent nor impermanent is the true suchness Dharmadhatu (realm of reality) without anything to see. Therefore, it is stillness. Knowing that good and evil karma bring about the retribution of suffering and happiness, karma has nothing created. Since it is not the cause of feeling, how can there be karmic results as the felt? Therefore, one can understand that there is no karmic retribution. Indicating what is repaid is nominally the past; indicating what is led is nominally the future. Establishing the present based on these before and after is called measuring the affairs of the three times. There is nothing to abide in between the extinguished and the unarisen; all are unattainable. Therefore, one knows that all dharmas have no past, future, or present. These eight dharmas have distinctions according to conventional meaning, but no distinctions according to the meaning of true emptiness. Since the self-nature of this true and conventional is without difference, observing without observing, not observing and observing, illuminating without illuminating, and not illuminating and illuminating, this is true Prajnaparamita (perfection of wisdom).
Due to giving, one gathers and receives, etc. Due to all the activities of practicing giving, one constantly gathers and receives all resources, giving them to all sentient beings, doing beneficial deeds.
'With flavor' and 'without flavor' refer to obtaining the joy of Samadhi (state of meditative consciousness) in meditation. Being attached to it is called 'with flavor.' Therefore, being in a scattered state without the joy of Samadhi is called 'without flavor.' When practicing giving, one should abstain, protect, and endure, which means abstaining from the three karmas of body, speech, and mind.
防殺盜等則有戒性。施內外財忍受諸苦則有忍性。余義易解。準而說之。
若修戒時遠離等者。謂起慳恚犯菩薩戒故。修戒時無慳恚故。則于戒中有施忍也。戒能止進。止進即勤。既離懈怠有精進也。一心持戒故無散動。具正信解故無邪見。無亂無邪故有定慧。
修習所餘亦如是說者。謂修忍時于苦堪耐。便能廣捨內外財等。又無報怨便施無畏。既能忍故不造諸惡。故有戒性。既有堪能便無懈退。故有精進。一心諦察二空之理。便有定慧。精進遍能策勵前後。故精進中有餘五度。又由精進斷惡修善能除六弊。故有六度。定慧二度準而說之。
能得廣大無盡可愛果者。然此三果具通依正體無限極故名廣大。用無窮際謂之無盡。相無粗弊故名可愛。此通因果所得而說。是故說言諸果異熟。
昔于眾生起大悲等者。由行施時令彼獲得命色力安無礙辨喜。故自果位得身最勝。能令見者生歡喜也。由修戒時普於一切無諸染為滅苦因。故獲凈身遍滅諸苦。由修忍時遠離嗔怒心無分別離翳障故。色相圓滿普施光明。由修精進於一切處勤行利益滅眾生障。故於果位能分身等。由修定時身心寂靜。見者歡喜而生善心。故於果位普歡喜等。由般若故能令自他離愚癡闇得智慧明。故於果位得舒光等。
何果異
【現代漢語翻譯】 現代漢語譯本： 防止殺生、偷盜等行為，就具有戒的性質。佈施身外之物和內心財富，忍受各種痛苦，就具有忍的性質。其餘的意義容易理解，可以依此類推。 如果修習戒的時候遠離貪婪等，是指因為生起慳吝和嗔恚而違犯菩薩戒。修習戒的時候沒有慳吝和嗔恚，那麼在戒中就有了佈施和忍辱。戒能夠止惡行進善行，止惡行進善行就是勤奮。既然遠離懈怠，就有了精進。一心持戒，所以沒有散亂。具備正確的信仰和理解，所以沒有邪見。沒有散亂和邪見，就有了禪定和智慧。 修習其餘的法門也可以這樣說，是指修習忍辱的時候，能夠忍受痛苦，就能廣泛地佈施身外之物和內心財富等。又因為沒有報復的念頭，就佈施了無畏。既然能夠忍辱，就不造作各種惡業，所以具有戒的性質。既然有堪能的力量，就沒有懈怠退縮，所以有精進。一心諦察人我和法我皆空的道理，便有禪定和智慧。精進普遍能夠策勵前後，所以在精進中包含了其餘的五度。又因為精進斷除惡行修習善行，能夠去除六種弊病，所以具有六度。禪定和智慧這兩種法門可以依此類推。 能夠獲得廣大、無盡、可愛的果報，是因為這三種果報普遍包含依報和正報，本體無限廣大，所以叫做廣大。作用無窮無盡，叫做無盡。相貌沒有粗陋醜陋之處，所以叫做可愛。這是總括因和果所得的果報而說的。因此說各種果報的成熟。 過去對於眾生生起大悲心等，是因為在行佈施的時候，使他們獲得壽命、容色、力量、安樂、無礙的辯才和喜悅，所以在自己的果位上得到最殊勝的身體，能夠使見到的人產生歡喜。因為修習戒的時候，普遍對於一切眾生沒有各種染污，作為滅除痛苦的原因，所以獲得清凈的身體，普遍滅除各種痛苦。因為修習忍辱的時候，遠離嗔怒，內心沒有分別，遠離愚昧的障礙，所以色相圓滿，普遍施放光明。因為修習精進的時候，在一切處所勤奮地行利益眾生的事業，滅除眾生的業障，所以在果位上能夠分身等。因為修習禪定的時候，身心寂靜，見到的人歡喜而生起善心，所以在果位上普遍歡喜等。因為修習般若智慧的緣故，能夠使自己和他人遠離愚癡的黑暗，得到智慧的光明，所以在果位上得到舒放光明等。 什麼樣的果報成熟？
【English Translation】 English version: Preventing killing, stealing, and other such actions constitutes the nature of precepts (戒性, jie xing). Giving away external possessions and internal wealth, and enduring various sufferings, constitutes the nature of patience (忍性, ren xing). The remaining meanings are easy to understand and can be inferred accordingly. If, when cultivating precepts, one avoids things like greed, it refers to violating the Bodhisattva precepts due to arising stinginess and anger. When cultivating precepts, there is no stinginess or anger, so within the precepts, there is giving (施, shi) and patience (忍, ren). Precepts can stop evil and advance good; stopping evil and advancing good is diligence. Since one is far from laziness, there is diligence (精進, jing jin). Holding precepts with a single mind, there is no distraction. Possessing correct faith and understanding, there is no wrong view. Without distraction and wrong views, there is concentration (定, ding) and wisdom (慧, hui). Cultivating the remaining practices can be explained similarly, meaning that when cultivating patience, one can endure suffering and widely give away external possessions and internal wealth, etc. Also, without thoughts of revenge, one gives fearlessness (無畏, wu wei). Since one can be patient, one does not create various evils, so there is the nature of precepts. Since one has the ability, there is no laziness or retreat, so there is diligence. Contemplating the principle of the emptiness of self and phenomena with a single mind, there is concentration and wisdom. Diligence can universally encourage both before and after, so within diligence, there are the remaining five perfections (度, du). Furthermore, due to diligence cutting off evil and cultivating good, one can remove the six faults, so there are the six perfections. The two perfections of concentration and wisdom can be inferred accordingly. Being able to obtain vast, inexhaustible, and lovely fruits is because these three fruits universally encompass the dependent and the principal, and the substance is infinitely vast, so it is called vast. The function is endless and inexhaustible, so it is called inexhaustible. The appearance has no coarse or ugly aspects, so it is called lovely. This is speaking in general of the fruits obtained from causes and effects. Therefore, it is said that the maturation of various fruits. In the past, arising great compassion (大悲, da bei) towards sentient beings, etc., is because when practicing giving, one causes them to obtain life, complexion, strength, peace, unimpeded eloquence, and joy, so in one's own fruition position, one obtains the most excellent body, which can cause those who see it to generate joy. Because when cultivating precepts, one universally has no defilements towards all beings, as a cause for extinguishing suffering, one obtains a pure body and universally extinguishes various sufferings. Because when cultivating patience, one is far from anger, the mind has no discrimination, and one is far from the obstacles of ignorance, the physical appearance is complete and universally emits light. Because when cultivating diligence, one diligently performs the work of benefiting beings in all places, extinguishing the obstacles of beings, so in the fruition position, one can manifest bodies, etc. Because when cultivating concentration, the body and mind are tranquil, those who see it rejoice and generate good thoughts, so in the fruition position, there is universal joy, etc. Because of wisdom (般若, ban ruo), one can cause oneself and others to be far from the darkness of ignorance and obtain the light of wisdom, so in the fruition position, one obtains the emission of light, etc. What kind of fruit matures?
熟當知六種等者。然準經論說五種果。與此六種而相攝者。先明五果。后顯配攝。一異熟果。此有二種。一真異熟。即第八識。由善惡業之所招感正為三界總報體故。二異熟生。即意識中無記性者。不能招報。非正報體。但從異熟識引生故。合此二種為異熟果。二等流果。此有二種。一真等流。謂有無漏所有三性心心所法種及現行。剎那剎那前滅後生。前因似后故名為等。後果類前故謂之流。二假等流。謂善惡業所引同類好醜諸果。且如殺生得短命報。令他命短自命不長。果似於因名等流矣。實是增上。假名等流。合此二種名等流果。三離系果。此有二種。一由我空無漏智故。永斷煩惱繫縛障故。所顯證得我空真如。二由法空無漏智故。永斷所知繫縛障故。所得法空真如之理。合此二種為離系果。四士用果。此亦二種。一法士用。謂諸假者士夫作用假諸作具而營造故。所辨稼穡工巧等果。二喻士用。不唯取于士夫作用。凡是因法而為作者。諸緣助法以為作具。諸所辦果亦名士用。如世士夫有造作用而得果故。從喻為名。合此二種為士用果。五增上果。此亦有二。一者有力。謂有為法即因於果有增上力。如因柱等而成屋等。即柱于舍有增上力。故屋望柱為增上果。二者無力。謂此于彼雖無勝力。但于彼法無障礙能。即此
【現代漢語翻譯】 現代漢語譯本： 那麼，應當知道這六種『等』是什麼。然而，根據經論所說，有五種果。這五種果與這六種『等』是相互包含的。首先闡明五果，然後說明如何配對包含。 一、異熟果（Vipāka-phala，由業力成熟而產生的果報）。這有兩種：一是真異熟，即第八識（阿賴耶識，Ālaya-vijñāna），由善業或惡業所招感，是三界總報的根本。二是異熟生，即意識中無記性的部分，它本身不能招感果報，不是正報的根本，而是從異熟識中產生的。這兩種合起來稱為異熟果。 二、等流果（Nisyanda-phala，與因相似的果報）。這也有兩種：一是真等流，指有漏和無漏的三性（善、惡、無記）心心所法（Citta-caitasika，心和心所），從種子到現行，剎那剎那前滅後生，前因類似於後來的果，所以稱為『等』；後果類似於之前的因，所以稱為『流』。二是假等流，指善業或惡業所引生的同類好壞果報。例如，殺生會得到短命的果報，使他人的生命縮短，自己的壽命也不長。果報類似於因，所以稱為『等流』，但實際上是增上果，只是假名為等流。這兩種合起來稱為等流果。 三、離系果（Visamyoga-phala，通過斷除煩惱而獲得的解脫果）。這也有兩種：一是由我空（Ātma-śūnyatā，無我的空性）的無漏智慧，永遠斷除煩惱的繫縛障礙，所證得的我空真如（Tathatā，如實）。二是由法空（Dharma-śūnyatā，諸法皆空的空性）的無漏智慧，永遠斷除所知障的繫縛障礙，所證得的法空真如之理。這兩種合起來稱為離系果。 四、士用果（Puruṣakāra-phala，由人的努力而產生的果報）。這也有兩種：一是法士用，指各種假借的事物，士夫（Puruṣa，人）通過作用，假借各種工具而營造，所獲得的稼穡（農作物）、工巧（工藝）等果。二是喻士用，不只是指士夫的作用，凡是因法作為作者，各種緣助法作為工具，所獲得的果報也稱為士用。就像世間的人通過造作而得到果報一樣，所以從比喻而得名。這兩種合起來稱為士用果。 五、增上果（Adhipati-phala，由增上緣產生的果報）。這也有兩種：一是『有力』，指有為法（Saṃskṛta，有生滅變化的法）作為因，對於果有增上的力量。例如，因為有柱子等，才能建成房屋等。柱子對於房屋有增上的力量，所以房屋相對於柱子來說是增上果。二是『無力』，指這個法對於那個法雖然沒有勝妙的力量，但是對於那個法沒有障礙的能力。即此
【English Translation】 English version: Now, one should know what these six types of 'equal' are. However, according to the scriptures and treatises, there are five types of results (phala). These five results are inclusive of these six types of 'equal'. First, clarify the five results, and then explain how they are paired and included. 1. Vipāka-phala (異熟果, Result of Retribution): This has two types: First, true Vipāka, which is the eighth consciousness (Ālaya-vijñāna, 阿賴耶識), induced by good or bad karma, and is the fundamental general retribution body of the three realms. Second, Vipāka-born, which is the indeterminate (neutral) part of the consciousness, which cannot induce retribution itself and is not the fundamental retribution body, but is produced from the Vipāka consciousness. These two combined are called Vipāka-phala. 2. Nisyanda-phala (等流果, Result of Equivalence): This also has two types: First, true Nisyanda, which refers to the three natures (good, bad, indeterminate) of tainted and untainted mind and mental factors (Citta-caitasika, 心心所法), from seed to manifestation, moment by moment, the previous ceases and the latter arises, the previous cause is similar to the later result, so it is called 'equal'; the later result is similar to the previous cause, so it is called 'flow'. Second, false Nisyanda, which refers to the similar good or bad results induced by good or bad karma. For example, killing living beings will result in a short life, shortening the lives of others, and one's own life will not be long. The result is similar to the cause, so it is called 'Nisyanda', but it is actually Adhipati-phala (增上果), and is only falsely called Nisyanda. These two combined are called Nisyanda-phala. 3. Visamyoga-phala (離系果, Result of Separation): This also has two types: First, due to the untainted wisdom of Ātma-śūnyatā (我空, selflessness), the eternal severance of the bondage and obstacles of afflictions, the realization of Ātma-śūnyatā Tathatā (我空真如, suchness of selflessness). Second, due to the untainted wisdom of Dharma-śūnyatā (法空, emptiness of phenomena), the eternal severance of the bondage and obstacles of the knowable, the realization of the principle of Dharma-śūnyatā Tathatā (法空真如, suchness of emptiness of phenomena). These two combined are called Visamyoga-phala. 4. Puruṣakāra-phala (士用果, Result of Effort): This also has two types: First, Dharma Puruṣakāra, which refers to various borrowed things, Puruṣa (士夫, person) through action, borrowing various tools to construct, the resulting crops, crafts, and other results. Second, metaphorical Puruṣakāra, which refers not only to the actions of Puruṣa, but also to the results obtained when Dharma is the author and various causal conditions are the tools. Just as people in the world obtain results through actions, so it is named from metaphor. These two combined are called Puruṣakāra-phala. 5. Adhipati-phala (增上果, Result of Dominance): This also has two types: First, 'powerful', which refers to conditioned phenomena (Saṃskṛta, 有為法) as the cause, having a dominant power over the result. For example, because there are pillars, houses can be built. The pillars have a dominant power over the house, so the house is the Adhipati-phala relative to the pillars. Second, 'powerless', which refers to this Dharma not having a superior power over that Dharma, but not having the ability to obstruct that Dharma. That is this
于彼為增上緣。故彼於此為增上果。合此二種為增上果。今此六度所得之果。不唯是初異熟果故。是故倒言果異熟也。於六果中。得大財富是增上果。往生善趣是異熟果。無怨壞等亦增上果。亦是相似等流果攝。第四五六皆增上果。亦是喻說士用果收。
此通因中所得果者。顯不唯是佛位果也。以佛非是趣生攝故。不用世間財富樂故。
雖觀身等四境無相等者。問。若未除障何假須修。復何故說能除四倒。答。且息四倒不起愛增染凈之業。而未即能除彼能起二根本障。故懈怠等障未除也。
謂諸菩薩先於等者。謂即資糧加行二位未能親證二空真如。凡所修行依勝解力。是故名為勝行地。言勝解者決印為義。于所照解決定印持故名勝解。
修奢摩他等者。奢摩他者此云止品。為欲令心息分別故。止諸境相所有相應心心所等總名為止。毗缽舍那此云觀品。為欲令心明利現前不沉沒故。觀察境相所有心等總名為觀。既非一法故皆言品。即是趣入心一境性。等持真空之方便也。
能為三慧作助伴者。由前八種所有善法。能與聞慧而為助伴。第九思惟所有善法。能與思慧而為助伴。第十修習所有善品。能與修慧而為助伴。于其三聚諸善法中。由念思定力最勝故。而名思惟及修習等。
法門
【現代漢語翻譯】 現代漢語譯本： 于彼（指某種條件或行為）是增上緣（導致結果的輔助條件）。因此，彼（該條件或行為）於此（指結果）是增上果（由輔助條件產生的結果）。將這兩種情況合起來稱為增上果。現在這六度（佈施、持戒、忍辱、精進、禪定、智慧）所獲得的果實，不僅僅是最初的異熟果（由業力成熟而產生的果報），所以才倒過來說成果異熟。在六種果報中，獲得巨大的財富是增上果，往生善趣是異熟果。沒有怨恨和破壞等也是增上果，也屬於相似等流果（與因相似的果報）的範疇。第四、第五、第六種果報都是增上果，也屬於比喻所說的士用果（通過努力工作獲得的果報）的範疇。
這裡說的是從通因（普遍的因）中獲得的果報，表明不僅僅是佛位的果報。因為佛不是輪迴轉生所攝的，也不需要世間的財富和快樂。
雖然觀察身等四境（身、受、心、法）沒有相等等的特性。問：如果還沒有去除障礙，為什麼還需要修行？又為什麼說能夠去除四倒（常、樂、我、凈的顛倒）？答：暫且停止四倒，不起愛染增長不清凈的業，但還不能立即去除那些能夠產生二根本障（我執和法執）的障礙。所以懈怠等障礙還沒有去除。
所謂菩薩先於等者，是指在資糧位和加行位這兩個階段，還不能親自證悟二空真如（人空和法空所顯現的真如實性）。凡是所修行的，都是依靠勝解力（通過深刻理解而產生的力量）。所以稱為勝行地。所謂勝解，就是決定的意思。對於所觀照的對象，能夠決斷並堅定地保持，所以稱為勝解。
修奢摩他（śamatha）等者。奢摩他（śamatha）這裡叫做止品。爲了讓心停止分別。停止對所有境相的執著，所有與之相應的心和心所等，總稱為止。毗缽舍那（vipaśyanā）這裡叫做觀品。爲了讓心明利地顯現，不沉沒。觀察境相，所有與之相應的心等，總稱為觀。既然不是單一的法，所以都稱為品。這就是趣入心一境性（心專注于單一境界），等持真空（平等持守空性）的方便。
能為三慧（聞慧、思慧、修慧）作助伴者。由前面八種所有的善法，能夠與聞慧（通過聽聞佛法而獲得的智慧）作為助伴。第九種思惟所有的善法，能夠與思慧（通過思考佛法而獲得的智慧）作為助伴。第十種修習所有的善品，能夠與修慧（通過修行佛法而獲得的智慧）作為助伴。在三聚（聞、思、修）的各種善法中，由於念、思、定（正念、思維、禪定）的力量最強大，所以稱為思惟和修習等。
法門
【English Translation】 English version: That (referring to a certain condition or action) is a dominant condition (an auxiliary condition leading to a result). Therefore, that (the condition or action) is a dominant result (a result produced by an auxiliary condition) for this (referring to the result). Combining these two is called a dominant result. Now, the fruits obtained from these Six Perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā) are not only the initial Vipāka-phala (result of karmic maturation), hence the reversed statement of 'fruit-Vipāka'. Among the six fruits, obtaining great wealth is a dominant result, and being reborn in a good realm is a Vipāka-phala. Absence of resentment and destruction, etc., is also a dominant result, and also belongs to the category of similar Nisanda-phala (result similar to the cause). The fourth, fifth, and sixth fruits are all dominant results, and also belong to the category of Puruṣakāra-phala (result obtained through effort), as explained by analogy.
Here, it speaks of the fruits obtained from the common cause, indicating that it is not only the fruit of Buddhahood. Because the Buddha is not included in the cycle of rebirth, and does not need worldly wealth and happiness.
Although observing the four objects of body, etc. (body, sensation, mind, dharma) reveals no inherent characteristics. Question: If the obstacles have not been removed, why is it necessary to practice? And why is it said that it can remove the four inversions (viparyāsa) (the inversions of permanence, pleasure, self, and purity)? Answer: For the time being, stopping the four inversions prevents the arising of impure actions that increase attachment, but it cannot immediately remove the two fundamental obstacles (self-grasping and dharma-grasping) that can generate them. Therefore, obstacles such as laziness have not yet been removed.
What is meant by 'Bodhisattvas first in...' refers to the stages of accumulation and application, where one has not yet directly realized the two emptinesses (emptiness of self and emptiness of phenomena) and Suchness (tathatā). All practices rely on the power of adhimukti (power arising from profound understanding). Therefore, it is called the 'ground of superior conduct'. Adhimukti means 'decisive conviction'. Because one can decisively and firmly hold onto the object of contemplation, it is called adhimukti.
Practicing śamatha (奢摩他) etc. Śamatha (śamatha) is called 'cessation' here. It is to make the mind cease from discrimination. Ceasing attachment to all objects, all corresponding mental states and mental factors, etc., are collectively called cessation. Vipaśyanā (毗缽舍那) is called 'contemplation' here. It is to make the mind manifest clearly and not sink into dullness. Observing objects, all corresponding mental states, etc., are collectively called contemplation. Since it is not a single dharma, they are all called 'categories'. This is the means of entering the one-pointedness of mind (mind focused on a single object), and equally maintaining emptiness (equally upholding emptiness).
Able to be an assistant to the three wisdoms (śruta-mayā prajñā, cintā-mayā prajñā, bhāvanā-mayā prajñā). The preceding eight kinds of virtuous dharmas can be an assistant to śruta-mayā prajñā (wisdom gained through hearing the Dharma). The ninth kind of virtuous dharmas of thinking can be an assistant to cintā-mayā prajñā (wisdom gained through thinking about the Dharma). The tenth kind of virtuous qualities of cultivation can be an assistant to bhāvanā-mayā prajñā (wisdom gained through cultivating the Dharma). Among the various virtuous dharmas of the three collections (hearing, thinking, and cultivation), because the power of mindfulness, thought, and samādhi (right mindfulness, thought, and meditation) is the strongest, they are called 'thinking' and 'cultivation', etc.
Dharma Gate
一軌適絕等者。軌則也。適往也。躊躇疑路也。轍跡也。岐路也。履步也。此總意云。若法門唯遵一。則而往者無疑異道。今既教跡殊途。進步者焉能無惑。
且夫阿含至教等者。謂阿含經擯斥我相但留於法相不亡。故知實有有無為法。般若經說一切有為真如涅槃皆如幻化。則有無為一切皆空。花嚴經說三界唯心。地論釋云第一義心。明知許有法性真體。涅槃經說大般涅槃常樂我凈四德無為。故知許有真實我相。
有無紛亂人法等者。阿含說有。般若談空。涅槃我人。花嚴心法。紛紜糾亂。人法交雜。驅疑惑迷生使無直道。幻失本居名為弱喪。既無定趣何路歸方。
若存乎法我等者。若如花嚴涅槃二經存乎法我。則外道教同於內宗。足可依據。若如般若觸類皆空。修行之典徒欲修習。言日親者。即謂佛教。依而修行日親道故。未詳本意。且述愚情。後有智者改而正也。
鉾楯斯存物疑那遣者。上莫侯反。槊之類也。說文云。鉾長二丈建於兵車也。下食允反。欄㩜之類。從日㩜橫日楯。此亦兵車欄障之類也。古人有賣二物於市。極夸語於人言。鉾利而楯堅。或有質曰。以子之鉾擊子之楯如何。其人自知語違。遂默而無對。今此乖違亦存鉾楯之義也。未詳所出。知者敘之。
諸蘊自相者。
【現代漢語翻譯】 現代漢語譯本：
『一軌適絕等者』。「軌」是法則的意思。「適」是前往的意思。這句話指的是在道路上猶豫不決，如同車轍的痕跡，面對岔路，不知如何邁步。總的來說，如果修習佛法只遵循一個法門，那麼前往的人就不會對其他道路產生疑惑。但現在既然教義和修行的路徑各不相同，那麼前進的人怎麼可能沒有疑惑呢？ 『且夫阿含至教等者』。指的是《阿含經》擯棄了我相（ātman，個體靈魂的錯覺），但保留了法相（dharma-lakṣaṇa，事物屬性的特徵），並沒有完全否定事物的存在。因此可知，確實存在有為法（saṃskṛta-dharma，因緣和合的現象）和無為法（asaṃskṛta-dharma，非因緣和合的現象）。《般若經》（Prajñāpāramitā Sūtra）說一切有為法、真如（tathatā，事物的真實本性）、涅槃（nirvāṇa，解脫）都如夢幻泡影，那麼有為、無為一切皆空。《華嚴經》（Avataṃsaka Sūtra）說三界（trailokya，欲界、色界、無色界）唯心。地論解釋說這是第一義心（paramārtha-citta，終極真實的心）。這明確表明允許存在法性真體（dharma-dhātu，一切法的本性）。《涅槃經》（Nirvana Sutra）說大般涅槃（mahāparinirvāṇa，完全的涅槃）具有常、樂、我、凈四德（nitya, sukha, ātman, śubha，永恒、快樂、真我、純凈），是無為法。因此可知，允許存在真實的『我』相。 『有無紛亂人法等者』。《阿含經》說有，《般若經》談空，《涅槃經》說『我』和『人』，《華嚴經》說心和法。這些說法紛紜複雜，相互糾纏，人與法交織在一起，使疑惑和迷惑產生，讓人無法找到正確的道路。迷失了原本的居所，這被稱為衰弱和喪失。既然沒有確定的方向，又該如何迴歸呢？ 『若存乎法我等者』。如果像《華嚴經》和《涅槃經》那樣，保留法和『我』，那麼外道（tīrthika，非佛教的修行者）的教義就與佛教的宗義相同了，可以作為依據。如果像《般若經》那樣，認為一切都是空，那麼修行的經典就只是爲了修習而修習。『言日親者』，指的是佛教。依靠佛教修行，與道日益親近。我還沒有詳細瞭解其本意，只是陳述我愚昧的想法，希望以後有智慧的人能夠改正。 『鉾楯斯存物疑那遣者』。「鉾」（máo）讀作mò hóu（上莫侯反），是長矛之類的兵器。《說文解字》說：「鉾，長二丈，建於兵車。」「楯」（dùn）讀作shí yǔn（下食允反），是欄桿之類的東西，從日㩜（lán jiàn）橫日楯。這也是兵車上的欄桿和屏障之類的東西。古時候有人在市場上賣矛和盾，極力向人誇耀說：「我的矛非常鋒利，我的盾非常堅固。」有人問他說：「用你的矛去刺你的盾，結果會怎麼樣？」那個人知道自己的話自相矛盾，於是沉默不語。現在這種相互矛盾的情況也類似於矛和盾的寓意。我不知道這個典故出自哪裡，知道的人可以補充說明。 『諸蘊自相者』。
【English Translation】 English version:
'Yi Gui Shi Jue Deng Zhe'. 'Gui' means rules or principles. 'Shi' means to go towards. This refers to hesitation and doubt on the path, like the traces of wheels, facing a fork in the road, not knowing how to proceed. In general, if one follows only one Dharma gate, then those who go forward will not doubt other paths. But now that the teachings and paths of practice are different, how can those who advance not be confused? 'Qie Fu A Han Zhi Jiao Deng Zhe'. This refers to the Āgama Sūtras, which reject the notion of 'self' (ātman, the illusion of an individual soul) but retain the characteristics of 'dharmas' (dharma-lakṣaṇa, the characteristics of phenomena), not completely denying the existence of things. Therefore, it can be known that conditioned dharmas (saṃskṛta-dharma, phenomena arising from causes and conditions) and unconditioned dharmas (asaṃskṛta-dharma, phenomena not arising from causes and conditions) truly exist. The Prajñāpāramitā Sūtra says that all conditioned dharmas, 'tathatā' (the true nature of things), and 'nirvāṇa' (liberation) are like illusions, so conditioned, unconditioned, everything is empty. The Avataṃsaka Sūtra says that the three realms (trailokya, the desire realm, the form realm, and the formless realm) are only mind. The Treatise on the Ten Stages explains that this is the 'paramārtha-citta' (ultimate true mind). This clearly indicates that the true essence of 'dharma-dhātu' (the nature of all dharmas) is allowed to exist. The Nirvana Sutra says that 'mahāparinirvāṇa' (complete nirvana) has the four virtues of 'nitya, sukha, ātman, śubha' (eternity, happiness, true self, purity), which are unconditioned. Therefore, it can be known that the true characteristic of 'self' is allowed to exist. 'You Wu Fen Luan Ren Fa Deng Zhe'. The Āgama Sūtras say existence, the Prajñāpāramitā Sūtra speaks of emptiness, the Nirvana Sutra speaks of 'self' and 'person', the Avataṃsaka Sūtra speaks of mind and dharma. These statements are confusing and intertwined, with person and dharma mixed together, causing doubt and confusion, making it impossible to find the correct path. Losing one's original abode is called weakness and loss. Since there is no definite direction, how can one return? 'Ruo Cun Hu Fa Wo Deng Zhe'. If, like the Avataṃsaka Sūtra and the Nirvana Sutra, dharma and 'self' are retained, then the teachings of the 'tīrthikas' (non-Buddhist practitioners) are the same as the tenets of Buddhism and can be used as a basis. If, like the Prajñāpāramitā Sūtra, everything is considered empty, then the scriptures of practice are only for the sake of practice. 'Yan Ri Qin Zhe' refers to Buddhism. Relying on Buddhism for practice, one becomes increasingly close to the path. I have not yet understood its original meaning in detail, but I am only stating my foolish thoughts, hoping that wise people will correct them in the future. 'Mao Dun Si Cun Wu Yi Na Qian Zhe'. 'Mao' (鉾) is pronounced mò hóu (上莫侯反), and is a type of spear. The Shuowen Jiezi says: 'Mao is two zhang long and is erected on a war chariot.' 'Dun' (楯) is pronounced shí yǔn (下食允反), and is a type of railing, from rì jiàn (欄㩜) to transverse rì dùn (橫日楯). This is also a type of railing and barrier on a war chariot. In ancient times, someone was selling spears and shields in the market, boasting to people that 'My spear is very sharp, and my shield is very strong.' Someone asked him, 'What would happen if you used your spear to stab your shield?' That person knew that his words contradicted each other, so he remained silent. This contradictory situation is also similar to the allegory of the spear and shield. I don't know where this allusion comes from, but those who know can add to it. 'Zhu Yun Zi Xiang Zhe'.
色變現為相。受領納為相。想取像為相。行造作為相。識了別為相。相者即是自體義。故雜集論中廣以多門宣說蘊等。此別蘊自相也。
生相滅相永斷等者。未見本釋。且敘一解。從緣起故名生即緣盡故名滅。因亡名永斷。果喪名遍知。謂從煩惱而起諸業故。故有諸蘊。名蘊生相。若業煩惱因緣滅時。則諸蘊謝。名蘊滅相。既知苦蘊從業惑生。永斷其因名永斷相。由因斷故遍知三界諸蘊不生。名遍知相。由修念住正斷等故。而得永斷遍知等智。故念住等未生令生生已等也。此等皆是二乘宗中有所得觀。世尊昔于阿含經中而宣說也。彼時宣說諸蘊自相生相滅相永斷遍知所有諸相。皆說為有。至第二時說般若等。乃說諸法皆無自性無生滅等。一向相違。是何深意。
餘二準知者。依他不以自然而生。以無自然生性為第二無性。是故名為生無自性性。圓成不以我諸為性。以是二空勝義理故。即以勝義無我法性為第三無性。名為勝義無自性性。
然因我法二空所顯等者。謂真如理乃是勝智所行境義。故名勝義。非是我法二執境義。故要我法二執空處。方顯真如勝義。既因我法二執無性所顯故。從能顯二空為名。名為無性。若爾應言無性勝義。何故乃言勝義無性。答。勝義既因無性所顯。勝義即無我法二性。
【現代漢語翻譯】 現代漢語譯本 『色』（Rūpa, 物質）顯現為『相』（Lakshana, 特徵）。『受』（Vedanā, 感受）是領納為『相』。『想』（Samjñā, 知覺）是取像為『相』。『行』（Samskāra, 意志）是造作為『相』。『識』（Vijñāna, 意識）是了別為『相』。『相』即是自體之義。所以在《雜集論》中廣泛地以多種方式宣說『蘊』（Skandha, 五蘊）等。這些是各個『蘊』的自相。
『生相』（Utpāda-lakshana, 生起之相）、『滅相』（Bhanga-lakshana, 滅壞之相）、『永斷』（Samuccheda, 永遠斷除）等，未見本來的解釋。且敘述一種解釋：從因緣生起，所以名為『生』，即因緣止息，所以名為『滅』。因滅亡名為『永斷』，果喪失名為『遍知』。意思是說，從煩惱而生起諸業，所以有諸『蘊』，名為『蘊生相』。如果業和煩惱的因緣滅盡時，那麼諸『蘊』消謝，名為『蘊滅相』。既然知道苦『蘊』是從業和惑而生，永遠斷除其因，名為『永斷相』。由於因斷除的緣故，普遍地知道三界諸『蘊』不生，名為『遍知相』。由於修習『念住』（Smṛti-upasthāna, 四念住）、正斷等，而得到『永斷』、『遍知』等智慧。所以『念住』等未生令生，生已等。這些都是二乘宗（Śrāvakayāna and Pratyekabuddhayāna, 聲聞乘和緣覺乘）中有所得的觀法。世尊過去在《阿含經》（Āgama, 原始佛教經典）中宣說。那時宣說諸『蘊』的自相、生相、滅相、永斷、遍知所有諸相，都說為『有』。到第二時說《般若經》（Prajñāpāramitā Sūtra, 般若波羅蜜多經）等，乃說諸法皆無自性、無生滅等，一向相違。這是什麼深意？
其餘兩種可以類推得知：『依他』（Paratantra, 依他起性）不是自然而生，以無自然生性為第二『無性』（Nihsvabhava, 無自性），所以名為『生無自性性』（Utpatti-nihsvabhāvatā, 生無自性性）。『圓成』（Parinispanna, 圓成實性）不以我諸為性，以是二空（Dvai-śūnyatā, 二空）勝義理的緣故，即以勝義無我法性為第三『無性』，名為『勝義無自性性』（Paramārtha-nihsvabhāvatā, 勝義無自性性）。
然而因我法二空所顯等，意思是說，『真如』（Tathātā, 真如）理乃是勝智所行境之義，所以名為『勝義』（Paramārtha, 勝義）。不是我法二執的境之義，所以要在我法二執空處，方能顯現『真如』勝義。既然因我法二執無性所顯，所以從能顯的二空為名，名為『無性』。如果這樣，應該說『無性勝義』，為什麼卻說『勝義無性』？回答：『勝義』既然因『無性』所顯，『勝義』即無我法二性。
【English Translation】 English version 'Rūpa' (form, matter) manifests as 'Lakshana' (characteristic, sign). 'Vedanā' (feeling, sensation) is characterized by reception. 'Samjñā' (perception, cognition) is characterized by image-taking. 'Samskāra' (volition, mental formations) is characterized by formation. 'Vijñāna' (consciousness) is characterized by discernment. 'Lakshana' is the meaning of self-nature. Therefore, the 'Abhidharmasamuccaya' extensively explains the 'Skandhas' (aggregates, the five aggregates) and so on in many ways. These are the self-characteristics of each 'Skandha'.
Regarding 'Utpāda-lakshana' (the characteristic of arising), 'Bhanga-lakshana' (the characteristic of ceasing), 'Samuccheda' (complete cutting off), etc., the original explanation is not seen. Let me present one explanation: arising from conditions is called 'arising' (Utpāda); the exhaustion of conditions is called 'ceasing' (Bhanga). The destruction of the cause is called 'complete cutting off' (Samuccheda), and the loss of the result is called 'complete knowledge' (Parijñā). That is to say, because afflictions give rise to various karmas, there are 'Skandhas', which is called the 'characteristic of the arising of Skandhas'. If the conditions of karma and afflictions cease, then the 'Skandhas' decline, which is called the 'characteristic of the ceasing of Skandhas'. Since it is known that the suffering 'Skandha' arises from karma and delusion, the complete cutting off of its cause is called the 'characteristic of complete cutting off'. Because the cause is cut off, it is universally known that the 'Skandhas' of the three realms do not arise, which is called the 'characteristic of complete knowledge'. Because of cultivating 'Smṛti-upasthāna' (the four foundations of mindfulness), proper abandonment, etc., one obtains wisdom such as 'complete cutting off' and 'complete knowledge'. Therefore, 'Smṛti-upasthāna' etc., cause the unarisen to arise, and so on. These are all views with attachment in the Śrāvakayāna and Pratyekabuddhayāna. The World-Honored One proclaimed this in the 'Āgama' (early Buddhist texts) in the past. At that time, the self-characteristics, characteristics of arising, characteristics of ceasing, complete cutting off, and all characteristics of complete knowledge of the 'Skandhas' were all said to 'exist'. In the second period, when the 'Prajñāpāramitā Sūtra' (Perfection of Wisdom Sutra) etc. were taught, it was said that all dharmas have no self-nature, no arising, no ceasing, etc., which is completely contradictory. What is the profound meaning of this?
The remaining two can be known by analogy: 'Paratantra' (dependent origination) does not arise naturally; the absence of natural arising is the second 'Nihsvabhava' (absence of self-nature), so it is called 'Utpatti-nihsvabhāvatā' (absence of self-nature of arising). 'Parinispanna' (perfected nature) does not have the nature of self or others; because it is the principle of the two emptinesses (Dvai-śūnyatā), it is the third 'Nihsvabhava', with the ultimate truth of no-self nature, called 'Paramārtha-nihsvabhāvatā' (absence of self-nature of ultimate truth).
However, 'revealed by the two emptinesses of self and dharma' means that 'Tathātā' (suchness, thusness) is the meaning of the realm of activity of supreme wisdom, so it is called 'Paramārtha' (ultimate truth). It is not the meaning of the realm of the two attachments of self and dharma, so 'Tathātā' can only be revealed in the emptiness of the two attachments of self and dharma. Since it is revealed by the absence of self-nature of the two attachments of self and dharma, it is named 'Nihsvabhava' from the two emptinesses that reveal it. If so, it should be called 'Nihsvabhava Paramārtha', why is it called 'Paramārtha Nihsvabhava'? Answer: Since 'Paramārtha' is revealed by 'Nihsvabhava', 'Paramārtha' is the absence of the two natures of self and dharma.
是故得名勝義無性。
成實依他而體非是三無性者。然三無性皆約遍計所執而說。相無自性約計所執當性無有體相而言。生無自性約依他上無計所執自然性說。勝義不約二性本體言也。
隨所化宜覆相談也者。謂據實理一切諸法非空不空。以一切法皆有三性不相離故。然阿含經隨所化者宜聞不空。佛即隱覆遍計空相。偏就依圓說有諸法。大般若經隨所化人宜聞不有。佛即隱覆依圓有相。偏就計執說諸法空。是故皆名覆相談也。
生由漸染堪聞等者。如深好色漸染方成。究竟大乘漸聞始悟。故初說有次乃談空。后時方說非空非有。契會中道乃名圓宗。
唯為發趣聲聞乘者。者謂假者即發心人。彼乘體者即以彼位諸無漏智及所證理並諸功德皆為乘體。故莊嚴論乘體頌云。心說行聚果。名有上中下。依此三品別。建立有三乘。此假者人為欲趣入彼所證道而發其心故。名發趣聲聞乘者。
以四諦相轉正法輪等者。然此文中三種法輪。即金光明說轉照持。既法輪義佛法要宗。況此文中三種不同。今者略以三門分別。一明體性。復有五種。一者自性。即取三乘見修無學所有聖道。唯此效能摧碾等故。二者因起。即取能生聖道之教及聞思修諸方便慧為道因故。三者助伴。即取相應四蘊心法及色蘊性。
【現代漢語翻譯】 現代漢語譯本： 因此得名勝義無性（Paramārtha-niḥsvabhāvatā，終極意義上的無自性）。
成實宗認為依他起性（paratantra，緣起性）的本體並非三種無自性。然而，三種無自性都是針對遍計所執性（parikalpita，虛妄分別性）而說的。相無自性（lakṣaṇa-niḥsvabhāvatā，相無自性）是指在遍計所執的自性中，實際上沒有本體和相狀。生無自性（utpatti-niḥsvabhāvatā，生無自性）是指在依他起性上，沒有遍計所執的自然之性。勝義無性（Paramārtha-niḥsvabhāvatā，勝義無自性）不是針對前兩種自性的本體而言的。
隨順所化眾生的根器而隱覆某些方面來談論，是指根據真實的道理，一切諸法非空非不空。因為一切法都具有三種自性，並且這三種自性是不可分離的。然而，《阿含經》隨順那些適合聽聞『不空』的眾生，佛就隱覆遍計所執的空相，偏重於依他起性和圓成實性（pariniṣpanna，圓滿成就性）來說明諸法是存在的。《大般若經》隨順那些適合聽聞『不有』的眾生，佛就隱覆依他起性和圓成實性的有相，偏重於遍計所執性來說明諸法是空性的。因此，這兩種說法都可以稱為隱覆某些方面來談論。
眾生由於逐漸薰染才能堪能聽聞等等，就像美好的顏色需要逐漸薰染才能形成一樣。究竟的大乘佛法需要逐漸聽聞才能領悟。所以，最初說『有』，然後才談論『空』，最後才說『非空非有』。契合中道的，才稱為圓滿的宗義。
僅僅是爲了啓發趣向聲聞乘的眾生。這裡所說的『假者』，指的是發起菩提心的人。聲聞乘的本體，指的是以聲聞乘的果位上的各種無漏智慧以及所證悟的真理，以及各種功德作為乘的本體。所以，《莊嚴經論》中關於乘的本體的偈頌說：『心、說、行、聚、果，名有上中下。依此三品別，建立有三乘。』這個發起菩提心的人，是爲了趣入他所證悟的道路而發心，所以稱為啓發趣向聲聞乘的眾生。
以四諦之相轉正法輪等等。這裡所說的三種法輪，在《金光明經》中說是轉、照、持。既然法輪是佛法的綱要和根本，何況這裡所說的三種法輪各有不同。現在略以三個方面來分別說明。第一是說明法輪的體性，又分為五種。第一是自性，指的是三乘（聲聞乘、緣覺乘、菩薩乘）的見道、修道、無學道的所有聖道。只有這種體效能摧伏、碾碎煩惱等等。第二是因起，指的是能生起聖道的教法，以及聞、思、修等各種方便智慧，作為道的因。第三是助伴，指的是與聖道相應的四蘊心法以及色蘊的性質。
【English Translation】 English version: Therefore, it is named Paramārtha-niḥsvabhāvatā (Ultimate Absence of Inherent Existence).
The Tattvasiddhi School asserts that the nature of paratantra (dependent origination) is not the three niḥsvabhāvatās (absence of inherent existence). However, the three niḥsvabhāvatās are all discussed in relation to parikalpita (the imputed nature). Lakṣaṇa-niḥsvabhāvatā (absence of inherent characteristics) refers to the absence of substance and characteristics in the imputed nature. Utpatti-niḥsvabhāvatā (absence of inherent origination) refers to the absence of inherent naturalness in the paratantra. Paramārtha-niḥsvabhāvatā (ultimate absence of inherent existence) does not refer to the substance of the previous two natures.
To discuss by concealing aspects according to the capacity of those being transformed means that, according to the true principle, all dharmas are neither empty nor not empty. This is because all dharmas have three natures that are inseparable. However, the Āgama Sūtras, according to those who are suitable to hear 'not empty,' the Buddha conceals the empty aspect of parikalpita and emphasizes the existence of dharmas based on paratantra and pariniṣpanna (the perfected nature). The Mahāprajñāpāramitā Sūtras, according to those who are suitable to hear 'not existent,' the Buddha conceals the existent aspect of paratantra and pariniṣpanna and emphasizes the emptiness of dharmas based on parikalpita. Therefore, both of these can be called discussing by concealing aspects.
Beings are able to hear and so on due to gradual conditioning, just as beautiful colors are formed gradually through dyeing. The ultimate Mahāyāna Dharma is gradually understood through gradual hearing. Therefore, first 'existence' is spoken of, then 'emptiness' is discussed, and finally 'neither empty nor existent' is spoken of. That which accords with the Middle Way is called the perfect doctrine.
Solely for those who aspire to the Śrāvakayāna (the Hearer Vehicle). The 'provisional person' refers to the person who generates bodhicitta (the mind of enlightenment). The substance of that vehicle refers to the various uncontaminated wisdoms in the state of the Śrāvakayāna, as well as the truth realized and the various merits, as the substance of the vehicle. Therefore, the verse in the Ornament of the Mahāyāna Sūtras regarding the substance of the vehicle says: 'Mind, speech, action, accumulation, result, are named superior, middling, inferior. Based on these three categories, the three vehicles are established.' This person who generates bodhicitta does so in order to enter the path he has realized, therefore he is called one who aspires to the Śrāvakayāna.
Turning the Dharma wheel with the aspects of the Four Noble Truths and so on. The three Dharma wheels mentioned here are described in the Golden Light Sutra as turning, illuminating, and upholding. Since the Dharma wheel is the key and foundation of the Buddha's teachings, and the three Dharma wheels mentioned here are different, I will briefly explain them in three aspects. First, explaining the nature of the Dharma wheel, which has five aspects. First is the self-nature, which refers to all the holy paths of the Seeing Path, Cultivation Path, and Path of No More Learning of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Only this nature can crush and grind down afflictions and so on. Second is the cause of arising, which refers to the teachings that can generate the holy path, as well as the various skillful means of hearing, thinking, and meditating, as the cause of the path. Third is the assisting companions, which refers to the four aggregates of mind and mental factors that are in accordance with the holy path, as well as the nature of the form aggregate.
要有戒等方起證故。四者境界。即取四諦十二因緣三性等境。要觀境界方有智故。五者得果。即是三乘菩提涅槃。隨其所應三乘聖道所得果故。故法輪體克性相從有此五種闕一無故。故亦即是教理行果。二釋名字。復分二義。一法二輪。法有二義。一者軌則。即前體性皆可軌則故為法。二任持義。即前五種皆持自性又得名法。輪有四義。一圓滿義。具轂輻輞圓滿義故。即如所修八聖道中。正見思惟說名為轂。是根本故。正語業命說名為輻。因轂有故。正念勤定說名為輞。攝錄余故。故說聖道喻之為輪。二摧碾義。此四種法若伏若斷若助若正。未斷煩惱皆能摧故。如聖王輪能降未降諸怨敵故。故喻于輪。三鎮過義。能鎮已伏一切煩惱。遏其勢力更不令起。如聖王輪鎮已伏者更無返動。故喻于輪。四不定義。轉所解法至余身中。從彼見修無學轉生言教等智發言教他。他從言教轉生見修無學道等。如世間輪隨轉不定。故前聖法喻之為輪。法即是轉持業釋也。三者轉相。有其三義。一示相轉。謂此是苦集滅道諦。示四諦相令其悟解。入于見道斷分別障證諦理故。二勸修轉。謂說汝應遍知永斷作證修習。勸修諦行令更進修。所有斷證有學道故。三引證轉。謂告彼言。汝已知斷證修諦理。住無學道。為作證明。知彼滿故。故一一諦
【現代漢語翻譯】 現代漢語譯本 要有戒等才能發起證悟的緣故。四者是境界（vishaya）。即是取四諦（catvāri āryasatyāni，苦、集、滅、道）、十二因緣（dvādaśāṅga pratītyasamutpāda）和三自性（trisvabhāva）等境界。必須要觀境界才能生起智慧的緣故。五者是得果。即是三乘（trayāna）的菩提（bodhi）和涅槃（nirvāṇa）。隨其所應，三乘聖道所得到的果報的緣故。所以法輪的體性、克性、相狀，都是由此五種要素構成，缺少任何一種都不行。所以也即是教、理、行、果。二、解釋名字。又分為二個含義。一是『法』，二是『輪』。『法』有二個含義。一是軌則。即前面的體性都可以作為軌則，所以稱為『法』。二是任持義。即前面的五種要素都能保持自己的體性，因此得名『法』。『輪』有四個含義。一是圓滿義。具備轂（nabhi）、輻（ara）、輞（nemi）的圓滿意義的緣故。即如所修的八聖道（āryāṣṭāṅgamārga）中，正見（samyagdṛṣṭi）和正思惟（samyaksaṃkalpa）說名為轂，是根本的緣故。正語（samyagvāc）、正業（samyakkarmānta）和正命（samyagājīva）說名為輻，因為有轂才有的緣故。正念（samyaksmṛti）、正精進（samyagvyāyāma）和正定（samyaksamādhi）說名為輞，是攝錄其餘部分的緣故。所以說聖道比喻為輪。二是摧碾義。這四種法，無論是伏、是斷、是助、是正，對於未斷的煩惱都能摧毀的緣故。如聖王輪（cakravartin-cakra）能降伏未降伏的各種怨敵的緣故。所以比喻為輪。三是鎮過義。能鎮壓已經降伏的一切煩惱，遏制其勢力，不再讓它生起。如聖王輪鎮壓已經降伏的敵人，不再讓他們反動。所以比喻為輪。四是不定義。將所理解的法轉到其他身中。從彼處生起見道、修道和無學道，轉生言教等智慧，用言語教導他人。他人從言教中轉生見道、修道和無學道等。如世間的輪子，隨著轉動而不固定。所以前面的聖法比喻為輪。『法』就是轉持業釋。三、轉相。有三個含義。一是示相轉。即說這是苦諦（duḥkha-satya）、集諦（samudaya-satya）、滅諦（nirodha-satya）、道諦（mārga-satya）。顯示四諦的相狀，使他們領悟理解，進入見道（darśanamārga），斷除分別障，證得諦理的緣故。二是勸修轉。即說『你應該遍知、永遠斷除、作證、修習』。勸勉修習諦行，使他們更加精進修習，因為有斷證的有學道（śaikṣamārga）的緣故。三是引證轉。即告訴他們說：『你已經知道斷除、作證、修習諦理』，安住于無學道（aśaikṣamārga），為他們作證明，知道他們已經圓滿的緣故。所以一一諦
【English Translation】 English version It is because having precepts and so on is how realization arises. Fourth is the realm (vishaya). That is, taking the realms of the Four Noble Truths (catvāri āryasatyāni, suffering, origin, cessation, path), the Twelve Links of Dependent Origination (dvādaśāṅga pratītyasamutpāda), and the Three Natures (trisvabhāva), etc. It is because one must contemplate the realm in order to have wisdom. Fifth is the attainment of fruit. That is, the Bodhi (bodhi) and Nirvana (nirvāṇa) of the Three Vehicles (trayāna). According to what is appropriate, it is because of the fruit attained by the holy path of the Three Vehicles. Therefore, the essence, characteristic, and appearance of the Dharma Wheel are all constituted by these five elements; lacking any one of them is not possible. Therefore, it is also the teaching, principle, practice, and fruit. Second, explaining the name. Again, it is divided into two meanings. One is 'Dharma,' and the other is 'Wheel.' 'Dharma' has two meanings. One is standard. That is, the preceding essence can all be taken as a standard, therefore it is called 'Dharma.' The second is the meaning of upholding. That is, the preceding five elements can all uphold their own nature, and therefore are named 'Dharma.' 'Wheel' has four meanings. One is the meaning of completeness. It has the meaning of completeness with hub (nabhi), spokes (ara), and rim (nemi). That is, in the Eightfold Noble Path (āryāṣṭāṅgamārga) that is cultivated, Right View (samyagdṛṣṭi) and Right Thought (samyaksaṃkalpa) are said to be the hub, because they are fundamental. Right Speech (samyagvāc), Right Action (samyakkarmānta), and Right Livelihood (samyagājīva) are said to be the spokes, because they exist due to the hub. Right Mindfulness (samyaksmṛti), Right Effort (samyagvyāyāma), and Right Concentration (samyaksamādhi) are said to be the rim, because they encompass the rest. Therefore, the Holy Path is said to be like a wheel. Second is the meaning of crushing. These four dharmas, whether subduing, severing, assisting, or correcting, can all crush the afflictions that have not yet been severed. Like the wheel of a Holy King (cakravartin-cakra), it can subdue all the enemies that have not yet been subdued. Therefore, it is likened to a wheel. Third is the meaning of suppressing transgression. It can suppress all the afflictions that have already been subdued, curbing their power and not allowing them to arise again. Like the wheel of a Holy King suppressing those who have already been subdued, not allowing them to rebel. Therefore, it is likened to a wheel. Fourth is the meaning of indefiniteness. It transfers the dharma that has been understood to other bodies. From there, it generates the wisdom of the path of seeing, the path of cultivation, and the path of no more learning, and uses language to teach others. Others generate the path of seeing, the path of cultivation, and the path of no more learning, etc., from the teachings. Like the wheels of the world, they are indefinite as they turn. Therefore, the preceding holy dharma is likened to a wheel. 'Dharma' is the possessive compound of turning and upholding. Third, the aspects of turning. There are three meanings. One is the turning of showing aspects. That is, saying 'This is the Truth of Suffering (duḥkha-satya), the Truth of Origin (samudaya-satya), the Truth of Cessation (nirodha-satya), the Truth of the Path (mārga-satya).' Showing the aspects of the Four Noble Truths, causing them to awaken and understand, entering the Path of Seeing (darśanamārga), severing the obstructions of discrimination, and realizing the truth of the Truths. Second is the turning of encouraging cultivation. That is, saying 'You should fully know, permanently sever, realize, and cultivate.' Encouraging the cultivation of the practice of the Truths, causing them to advance further in cultivation, because there is the Path of Learning (śaikṣamārga) of severing and realizing. Third is the turning of citing evidence. That is, telling them 'You already know how to sever, realize, and cultivate the truth of the Truths,' abiding in the Path of No More Learning (aśaikṣamārga), providing proof for them, knowing that they are already complete. Therefore, each and every Truth
皆有三轉。故維摩經云。三轉法輪于大千等。其一一轉皆有四相。謂即眼智明覺行解。即依三世總別照解而說四種。三轉各四故成十二。四諦合有四十八種。以行數同但言三轉十二行輪。法輪之義其相甚多。恐文繁廣略示少分。然此所說四諦法輪。既包一切染凈因果。體雖非無非定實有非有非無。是中道理。既許通是三乘境界。故亦通是三時法輪。初為小乘除其遍計所執我相了我空故。就不無義說皆為有。故言此是苦集滅道。是以經言。以四諦相轉正法輪。次為大乘除其遍計所執法相令悟諸空。約不有義總說為無。故言一切無自性等。是故經言。以隱密相轉法輪等。復為諸乘雙除二執故。約三性顯中道理。顯說諸法有空之相。是故經言。以顯了相轉正法輪。初轉外道所有我相令入小乘。名轉法輪。次以空法照破前有令入大乘。名照法輪。后以顯說處中之法住持中道。名持法輪。佛法大海深廣無涯。若欲具說窮劫不盡。粗釋經文令易入故。
初為二乘偏談四諦但說依他圓成有等者。謂四諦法即是依圓。苦集兩諦染因果故但依他性。滅道兩諦凈因果故而是圓成。道諦無漏雖從緣生。今乃攝入不倒圓成。故后二諦皆圓成攝。以四諦法是實因果。不攝遍計無體之法。故言但說依他圓成有等。
正等菩提廣大深遠者
【現代漢語翻譯】 現代漢語譯本： 都有三轉。所以《維摩經》說：『三轉法輪于大千世界』等等。其中每一轉都有四相，即眼、智、明、覺、行、解。這是依據三世（過去、現在、未來）總別地照了解說四種相。三轉各有四相，所以總共有十二相。四諦合起來有四十八種。因為『行』的數量相同，所以只說三轉十二行輪。法輪的意義，它的相狀非常多。恐怕文字繁雜冗長，所以略微展示少部分。然而這裡所說的四諦法輪，既然包含一切染凈因果，它的本體雖然不是『無』，但也不是絕對的『有』，既非『有』也非『無』，這就是中道的道理。既然允許它是三乘（聲聞乘、緣覺乘、菩薩乘）共同的境界，所以也通於三時（過去、現在、未來）的法輪。最初為小乘去除其遍計所執的『我相』，了悟『我空』的道理，所以在『不無』的意義上說一切都是『有』。所以說『此是苦、集、滅、道』。因此經文說：『以四諦相轉正法輪』。其次為大乘去除其遍計所執的『法相』，使之領悟諸法皆空。就『不有』的意義上總說為『無』。所以說『一切無自性』等等。所以經文說：『以隱密相轉法輪』等等。再次為諸乘同時去除『我』、『法』二執，就三性（遍計所執性、依他起性、圓成實性）顯明中道的道理，明顯地說諸法『有』、『空』的相狀。所以經文說：『以顯了相轉正法輪』。最初轉變外道所有的『我相』，使之進入小乘，名為『轉法輪』。其次用『空』的法理照破之前的『有』，使之進入大乘，名為『照法輪』。最後用顯明解說處在中間的法來住持中道，名為『持法輪』。佛法大海深廣無涯，如果想要詳細解說，窮盡劫數也說不完。粗略地解釋經文，使人容易理解。
最初為二乘偏頗地談論四諦，只說依他起性和圓成實性等，意思是說四諦法就是依他起性和圓成實性。苦諦和集諦是染污的因和果，所以只是依他起性。滅諦和道諦是清凈的因和果，所以是圓成實性。道諦的無漏法雖然是從因緣而生，現在也攝入不顛倒的圓成實性。所以後面的兩個諦都屬於圓成實性。因為四諦法是真實的因果，不包括遍計所執的無實體之法，所以說只說依他起性和圓成實性等。
正等菩提廣大深遠，
【English Translation】 English version: All have three turnings. Therefore, the Vimalakirti Sutra says, 'The three turnings of the Dharma wheel throughout the great thousand worlds,' and so on. Each of these turnings has four aspects, namely, eye, wisdom, clarity, and awakening, practice, and understanding. These four aspects are explained based on the overall and specific understanding of the three times (past, present, and future). Each of the three turnings has four aspects, making a total of twelve. The Four Noble Truths together have forty-eight aspects. Because the number of 'practices' is the same, it is only said that there are three turnings and twelve aspects of the wheel of Dharma. The meaning of the Dharma wheel and its aspects are very numerous. Fearing that the text would be too complex and lengthy, only a small portion is shown. However, the Four Noble Truths Dharma wheel mentioned here encompasses all defiled and pure causes and effects. Its essence, although not 'non-existent,' is also not absolutely 'existent,' being neither 'existent' nor 'non-existent.' This is the principle of the Middle Way. Since it is allowed to be a common realm of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), it also applies to the Dharma wheel of the three times (past, present, and future). Initially, it removes the 'self-image' (ātma-saṃjñā) that is universally clung to by the Small Vehicle, realizing the principle of 'emptiness of self' (ātma-śūnyatā). Therefore, in the sense of 'not non-existent,' it is said that everything is 'existent.' Thus, it is said, 'This is suffering, accumulation, cessation, and path.' Therefore, the sutra says, 'Turning the correct Dharma wheel with the aspects of the Four Noble Truths.' Secondly, for the Great Vehicle, it removes the 'dharma-image' (dharma-saṃjñā) that is universally clung to, enabling the realization that all dharmas are empty. In the sense of 'not existent,' it is generally said to be 'non-existent.' Therefore, it is said, 'Everything is without self-nature,' and so on. Therefore, the sutra says, 'Turning the Dharma wheel with hidden aspects,' and so on. Again, for all vehicles, it simultaneously removes the two attachments of 'self' and 'dharma,' revealing the principle of the Middle Way based on the three natures (parikalpita-svabhāva, paratantra-svabhāva, and pariniṣpanna-svabhāva), clearly explaining the aspects of 'existence' and 'emptiness' of all dharmas. Therefore, the sutra says, 'Turning the correct Dharma wheel with manifest aspects.' Initially, transforming the 'self-image' of all non-Buddhists, causing them to enter the Small Vehicle, is called 'turning the Dharma wheel.' Secondly, using the principle of 'emptiness' to illuminate and break through the previous 'existence,' causing them to enter the Great Vehicle, is called 'illuminating the Dharma wheel.' Finally, using the Dharma that is clearly explained and situated in the middle to uphold the Middle Way is called 'upholding the Dharma wheel.' The ocean of the Buddha's teachings is deep and vast without limit. If one wants to explain it in detail, it cannot be exhausted even in endless kalpas. Briefly explaining the sutra text makes it easier to understand.
Initially, for the Two Vehicles, partially discussing the Four Noble Truths, only speaking of dependent origination (paratantra-svabhāva) and perfect reality (pariniṣpanna-svabhāva), etc., means that the Four Noble Truths are dependent origination and perfect reality. The truths of suffering (duḥkha) and accumulation (samudaya) are defiled causes and effects, so they are only of dependent nature. The truths of cessation (nirodha) and path (mārga) are pure causes and effects, so they are of perfect reality. The undefiled Dharma of the path, although arising from conditions, is now included in the non-inverted perfect reality. Therefore, the latter two truths are all included in perfect reality. Because the Four Noble Truths are real causes and effects, they do not include the non-substantial Dharma of universal clinging, so it is said that only dependent origination and perfect reality are spoken of, etc.
The perfectly enlightened Bodhi (bodhi) is vast and profound,
。無上菩提不過福智。約福名廣。無邊際故。約智名深。難測知故。或大菩提即是理智。智無限極故名廣大。理無思議故名深遠。
省己意樂修等者。省謂省察。意樂即是信及欲樂。若有施等難修屈時。便即有察自身本有信及欲樂。堪能修習不應退也。
三聞諸佛圓滿等者。即六轉依中果圓滿轉也。六轉依者。唯識論云。轉依位別略有六種。一損力益能轉。謂初二位。由勝解及慚愧故。損本識中染種勢力。益本識內凈種功能。漸伏二障。亦名為轉。二通達轉。在通達位。由見道力通達真如。斷分別生二障粗重。證得一分真實轉依。三修習轉。謂修習位。由數修習十地行故。漸斷俱生二障粗重。漸次證得真實轉依。四果圓滿轉。謂究竟位。由三大劫阿僧企耶修集無邊難行勝行。金剛喻定現在前時。永斷本來一切粗重。頓證佛果圓滿轉依。窮未來際利樂無盡。五下劣轉。謂二乘位。專求自利厭苦欣寂。唯能通達生空真如。斷煩惱種證真擇滅。無勝堪能名下劣轉。六廣大轉。謂大乘位。為利他故趣大菩提。生死涅槃俱無欣厭。具能通達二空真如。雙斷所知煩惱障種。頓證無上正等菩提。有勝堪能名廣大轉。前果圓滿別指佛果。此廣大轉通約諸位。或前顯體此作用。對二乘位別顯此能。故亦即是果圓滿攝。
【現代漢語翻譯】 現代漢語譯本：無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）不外乎福德和智慧。從福德方面來說，它被稱為『廣』，因為它沒有邊際；從智慧方面來說，它被稱為『深』，因為它難以測知。或者說，大菩提（Mahabodhi，偉大的覺悟）就是理智。智慧無限，所以稱為廣大；真理不可思議，所以稱為深遠。 『省己意樂修等者』，『省』是指省察，『意樂』就是指信心和欲樂。如果在佈施等難以修習的事情上遇到困難時，就應該反省自己本有的信心和欲樂，確認自己有能力修習，不應該退縮。 『三聞諸佛圓滿等者』，指的是六轉依（六種轉變的所依）中的果圓滿轉。關於六轉依，《唯識論》中說：『轉依的位次差別略有六種：一是損力益能轉，指的是最初的兩個位次。由於殊勝的理解和慚愧，損減本識中染污種子的勢力，增益本識內清凈種子的功能，逐漸降伏二障（煩惱障和所知障），也可以稱為轉。二是通達轉，在通達位，由見道的力量通達真如（Tathata，事物的真實本性），斷除分別產生的二障粗重，證得一部分真實的轉依。三是修習轉，指的是修習位，由於不斷修習十地（菩薩修行的十個階段）的行，逐漸斷除俱生（與生俱來）的二障粗重，逐漸證得真實的轉依。四是果圓滿轉，指的是究竟位，由三大阿僧祇劫（無數個大劫）修集無邊艱難的殊勝行，金剛喻定（如金剛般堅固的禪定）現在前時，永遠斷除本來的一切粗重，頓證佛果圓滿的轉依，在未來無盡的時間裡利益和快樂無盡。五是下劣轉，指的是二乘（聲聞乘和緣覺乘）的位次，只求自利，厭惡痛苦，欣求寂靜，只能通達生空真如（認識到一切眾生沒有永恒不變的自體），斷除煩惱種子，證得真擇滅（通過智慧選擇的寂滅狀態），沒有殊勝的能力，稱為下劣轉。六是廣大轉，指的是大乘（Mahayana，偉大的載具）的位次，爲了利益他人而趣向大菩提，對生死和涅槃都沒有欣喜和厭惡，能夠通達人空和法空兩種真如，同時斷除所知障和煩惱障的種子，頓證無上正等菩提，具有殊勝的能力，稱為廣大轉。』前面說的果圓滿轉特指佛果，這裡說的廣大轉通用於各個位次。或者說，前面是顯現本體，這裡是顯現作用。相對於二乘的位次，特別顯示這種能力，所以也屬於果圓滿轉的範疇。
【English Translation】 English version: Anuttara-samyak-sambodhi (supreme perfect enlightenment) is nothing other than merit and wisdom. In terms of merit, it is called 'vast' because it has no boundaries; in terms of wisdom, it is called 'profound' because it is difficult to fathom. Alternatively, Mahabodhi (great enlightenment) is both reason and wisdom. Wisdom is infinite, so it is called vast; truth is inconceivable, so it is called profound. 'Examining one's own intention and joy in practice, etc.,' 'examining' refers to introspection, and 'intention and joy' refers to faith and the joy of desire. If one encounters difficulties in practices such as giving, one should reflect on one's inherent faith and joy, confirming one's ability to practice and not retreat. 'The third, hearing the perfect fulfillment of all Buddhas, etc.,' refers to the perfect fulfillment transformation among the six kinds of transformation bases. Regarding the six kinds of transformation bases, the Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of the Doctrine of Consciousness-Only) states: 'The differences in the stages of transformation bases are roughly six types: First, the transformation of diminishing power and increasing ability, referring to the first two stages. Due to superior understanding and shame, the power of defiled seeds in the fundamental consciousness is diminished, and the function of pure seeds within the fundamental consciousness is increased, gradually subduing the two obscurations (klesavarana and jneyavarana), which can also be called transformation. Second, the transformation of penetration, in the stage of penetration, through the power of the path of seeing, one penetrates Suchness (Tathata, the true nature of things), cuts off the coarse weight of the two obscurations arising from discrimination, and attains a portion of the true transformation base. Third, the transformation of cultivation, referring to the stage of cultivation, due to continuous cultivation of the practices of the ten bhumis (ten stages of a Bodhisattva's practice), one gradually cuts off the innate coarse weight of the two obscurations, and gradually attains the true transformation base. Fourth, the transformation of perfect fulfillment of the result, referring to the ultimate stage, through the accumulation of boundless difficult and supreme practices over three great asamkhyeya kalpas (countless great eons), when the Vajra-like Samadhi (diamond-like firm concentration) manifests, one permanently cuts off all inherent coarse weight, and instantly attains the perfect transformation base of Buddhahood, benefiting and bringing happiness endlessly in the infinite future. Fifth, the inferior transformation, referring to the stages of the two vehicles (Sravakayana and Pratyekabuddhayana), seeking only self-benefit, disliking suffering, and desiring tranquility, one can only penetrate the Suchness of the emptiness of self (realizing that all beings have no permanent and unchanging self), cut off the seeds of afflictions, and attain true cessation through wisdom (Nirodha-satya, the state of cessation chosen through wisdom), lacking superior ability, called inferior transformation. Sixth, the vast transformation, referring to the stage of the Mahayana (Great Vehicle), for the benefit of others, one proceeds towards great enlightenment, having neither joy nor aversion towards samsara and nirvana, one is able to penetrate the two kinds of Suchness of the emptiness of persons and the emptiness of dharmas, simultaneously cutting off the seeds of the obscuration of knowledge and the obscuration of afflictions, and instantly attaining Anuttara-samyak-sambodhi, possessing superior ability, called vast transformation.' The aforementioned perfect fulfillment transformation specifically refers to Buddhahood, while the vast transformation mentioned here applies to all stages. Alternatively, the former reveals the essence, while the latter reveals the function. Relative to the stages of the two vehicles, this ability is particularly revealed, so it also belongs to the category of the perfect fulfillment transformation.
引他粗善況己等者。如攝大乘世親釋云。如世間者由有障善而成其善。謂有障善當命終時即引可愛一切自體圓滿而生。況我今者由無障善而成其善。不當成佛無上菩提。無有是處。
由斯三事練磨等者。始從初住至迴向終。皆以三事練磨其心。故於修證而不退也。
忍世第一印所取境觀能取等者。此中文略。且作是說。非世第一但印境空觀于能取。于忍義中尚猶不足。豈兼世第一而是說耶。下次文中又說。忍及世第一法印所取空。觀能取識亦非實有。文亦不足。若具文義。如下當知。此不繁舉。
妄執六塵識外他造者。若諸小乘說。由業力引四大種極微所成。若諸外道亦有說是極微成者如順世。亦有外道各別執有大梵時方本際自然虛空我等。隨執此七常住實有具諸功能生一切法。即是妄執六塵等法識外他造也。
依因善友作意等者。一依因力。謂即性習二種為因。二善友力。謂即十方諸佛菩薩。三作意力。謂于大乘深生信解。四資糧力。謂即福智二種資糧。由此四種能修勝行。故說依於四勝力也。
如名身等所詮等者。等即等取句身文身。名詮自性。句詮差別。文即是字為二所依。若唯一名等即但稱名等。若二名等聚即稱名身等。至三已上更稱多矣。所言蘊者積聚為義。謂十一色五
【現代漢語翻譯】 現代漢語譯本： 『引他粗善況己等者』，例如《攝大乘論·世親釋》中說：『如同世間之人，因為有障礙善法而成就其善法。』意思是說，有障礙的善法，當臨命終時，反而會引導他投生到可愛且一切自體圓滿之處。『更何況我如今因為沒有障礙善法而成就其善法，不應當成就佛的無上菩提嗎？』沒有這樣的道理。
『由斯三事練磨等者』，從初住位到迴向位結束，都用這三件事來鍛鍊磨礪其心，因此在修行證悟上才不會退轉。
『忍世第一印所取境觀能取等者』，這裡文中省略了一些內容，暫且這樣解釋：不僅僅是世第一法印證境空，觀察能取，在忍的意義中尚且不足。難道還要兼顧世第一法印來說嗎？下次的文中又說：『忍及世第一法印所取的空，觀察能取識也不是真實存在的。』文義也不夠完整。如果文義完整，如下文應當知曉，這裡不再贅述。
『妄執六塵識外他造者』，如果小乘佛教說，由業力牽引四大種極微所成。如果外道也有說是極微所成的，例如順世外道。也有外道分別執著有大梵（Brahma，宇宙的創造者）、時（time）、方（direction）、本際（primordial origin）、自然（nature）、虛空（space）、我（self）等。隨其執著這七種常住實有，具備各種功能，產生一切法，這就是妄執六塵等法是識外他造。
『依因善友作意等者』，一、依因力，指本性和習性兩種作為因。二、善友力，指十方諸佛菩薩。三、作意力，指對於大乘佛法深生信解。四、資糧力，指福德和智慧兩種資糧。由於這四種力量能夠修習殊勝的行持，所以說依靠四種殊勝的力量。
『如名身等所詮等者』，『等』字等同於取句身、文身。名詮釋自性，句詮釋差別，文即是字，是名和句二者的所依。如果只有一個名，『等』字就只是稱名等。如果有兩個名等聚集，就稱名身等。到三個以上就更多了。所說的『蘊』，是積聚的意思，指十一色五
【English Translation】 English version: 『引他粗善況己等者』 (yin ta cu shan kuang ji deng zhe, referring to those who lead others with coarse goodness and compare it to themselves), as explained in Vasubandhu's commentary on the Mahāyānasaṃgraha (Compendium of the Mahayana): 『Just as in the world, goodness is achieved through obstructed goodness.』 This means that obstructed goodness, when approaching the end of life, will instead lead to rebirth in a lovable and completely perfect state. 『How much more so should I, who achieve goodness through unobstructed goodness, not attain the unsurpassed Bodhi of a Buddha?』 There is no such reason.
『由斯三事練磨等者』 (you si san shi lian mo deng zhe, referring to refining through these three things), from the initial stage of the first bhūmi (stage of a Bodhisattva) to the end of the dedication stage, the mind is refined and tempered by these three things. Therefore, there is no regression in cultivation and realization.
『忍世第一印所取境觀能取等者』 (ren shi di yi yin suo qu jing guan neng qu deng zhe, referring to the object taken by the first laukikāgra-dharma (highest mundane dharma) and the observing subject), the text here is abbreviated. Let's explain it this way for now: it's not just that the first laukikāgra-dharma seals the emptiness of the object and observes the grasping subject, but it's still insufficient in the meaning of forbearance (kṣānti). Should we also consider the first laukikāgra-dharma in this discussion? The following text also says: 『The emptiness taken by the forbearance and the first laukikāgra-dharma, and the observing consciousness that grasps, are also not truly existent.』 The meaning of the text is also incomplete. If the meaning of the text is complete, it will be known as follows, and will not be elaborated here.
『妄執六塵識外他造者』 (wang zhi liu chen shi wai ta zao zhe, referring to falsely clinging to the six sense objects as created by something other than consciousness), if the Śrāvakayāna (Vehicle of the Hearers) says that it is formed by the force of karma drawing together the ultimate particles of the four great elements. If the Tīrthikas (non-Buddhist schools) also say that it is formed by ultimate particles, such as the Lokāyata (materialist school). There are also Tīrthikas who separately cling to the existence of Brahmā (the creator of the universe), time, direction, primordial origin, nature, space, self, etc. They cling to these seven as permanent and real, possessing all kinds of functions, and producing all dharmas. This is falsely clinging to the six sense objects and other dharmas as created by something other than consciousness.
『依因善友作意等者』 (yi yin shan you zuo yi deng zhe, referring to relying on causes, good friends, attention, etc.), first, the power of reliance on causes, referring to both inherent nature and habitual tendencies as causes. Second, the power of good friends, referring to the Buddhas and Bodhisattvas of the ten directions. Third, the power of attention, referring to generating deep faith and understanding in the Mahayana Dharma. Fourth, the power of resources, referring to the two resources of merit and wisdom. Because these four powers can cultivate superior practices, it is said to rely on the four superior powers.
『如名身等所詮等者』 (ru ming shen deng suo quan deng zhe, referring to what is expressed by name-body, etc.), 『etc.』 is equivalent to taking sentence-body and word-body. Name explains self-nature, sentence explains differences, and word is the character, which is the basis for both name and sentence. If there is only one name, 『etc.』 just means calling the name, etc. If there are two or more names gathered together, it is called name-body, etc. When there are three or more, it is even more. The so-called 『skandha』 (aggregate) means accumulation, referring to the eleven forms and five
受六想七十三行八識 各略以為一聚。名為色受想行識蘊故。舊經論譯云爲陰。謂以略名陰多義故。所言處者生義門義。即內六根及外六境是六識心生長處故。此六根境隨應能通分別六識出入處故。舊翻為入。失生出義。所言界者是種族義。謂即六根六境六識是根境識之種類故。如彼四姓族類異故。故種族義名為界義。故俱舍頌云。聚生門種族。是蘊處界義。雜集中邊義稍異此。不能繁敘。樂者述之。此等並是所詮義也。
似外相轉實唯等者。如翳眼所見空花。似在眼外。實在眼中。
今顯內法似彼妄情者。此顯似義遣外難也。謂外難云。若有外法是所似者應有外法。若無外法何所似耶。無所似故似義不成。如何可言心似外境。故今釋云。所言似者。謂顯內法似能執心。言內法者。即是心所變相分實唯在內。妄情不了執為心外。故說內法似彼妄情。不說內法似外境也。
海樓崇聳蜃氣虛構等者。謂于海中有蟲名蜃。狀如蜂蛤。來游水上吐氣為戲。日光初照氣狀似樓。人遠見之謂樓實有。但是蜃氣非有實樓。
何乃同觀覿異等者。覿見也。矚視也。瞰又視也。諒信也。否惡也。藏善也。謂水是一。四見不同。信可由心。與離心執善惡全別也。
于加行時推求等者。此中語倒。若正應言。
推求假有實無行見。謂于正起加行智時。所有推求假有實無行解知見名尋思也。
次依于忍印取無等者。謂忍不同有其三品。下忍起時印所取無順觀能取。中忍轉位正觀能取。如彼所取決定是無。上忍起位審定印可能取是空。今此文中闕上忍文。下文即具如次文。今重印可決定是無。即是下忍。又能取心對境已下。即是中忍。此忍雖亦印能取等。即是上忍。
又境之體通於內外者。問。既此內外境與四緣中親疏二緣云何。言四緣者。唯識第七廣顯其相。今略舉之。一者因緣。謂有為法親辦自果。此體有二。種子現行。種子者。謂本識中善染無記諸界地等功能差別。能引次後自類功能。及起同時自類現果。此唯望彼是因緣性。現行者。謂七轉識及彼相應所變相見。除佛果善極劣無記。余熏本識生自類種。此唯望彼是因緣性。因即是緣持業釋。二等無間緣。舊亦說為次第緣。謂八現識及彼心所。前聚於後自類無間。等而開導令彼定生。八識相望既非自類又俱時轉。故非互作等無間緣。心所與心雖恒俱轉。非自體類而相應故。和合似一。不可施設離別殊異。故得互作等無間緣。三所緣緣。謂若有法是帶己相心或相應所慮托。此體有二。一親二疏。若與能緣體不相離。是見分等內所慮托。應知彼是親所緣緣。若與
【現代漢語翻譯】 現代漢語譯本：推求假有實無行見，指的是在真正生起加行智的時候，所有推求假有實無的行解知見，名為尋思（Vitarka，粗分別）。
其次，依據于忍（Ksanti，安忍）印取無等，指的是忍有三種品級，各不相同。下忍（lower Ksanti）生起時，印所取的是無順觀能取。中忍（middle Ksanti）轉位時，正觀能取。如同彼所取決定是無。上忍（upper Ksanti）生起時，審定印可能取是空。現在這段文字中缺少上忍的內容。下文將依次具足。現在重新印可決定是無，這就是下忍。又能取心對境以下，就是中忍。此忍雖然也印能取等，這就是上忍。
另外，境的本體通於內外。問：既然這內外境與四緣中的親疏二緣是什麼關係？所說的四緣，在《唯識論》第七卷中廣為闡釋其相狀。現在簡略地舉出。一是因緣（Hetu-pratyaya，能生之緣），指的是有為法親自主辦自己的果。此體有兩種：種子和現行。種子，指的是本識（根本識）中善、染、無記等諸界地等的功能差別，能夠引生其後同類的功能，以及生起同時同類的現果。這只是相對於彼而言是因緣性。現行，指的是七轉識以及與其相應的所變相見，除了佛果的善和極劣的無記之外，其餘的都熏習本識，產生同類的種子。這只是相對於彼而言是因緣性。因即是緣，是持業釋。二是等無間緣（Samanantara-pratyaya，無間滅之緣），舊譯也稱為次第緣。指的是八現識以及彼心所，前一聚於後一自類無間，平等地開導，令彼必定生起。八識相互之間既非自類，又同時運轉，所以不互作等無間緣。心所與心雖然恒常一起運轉，但並非自體類，而是相應，和合相似一體，不可施設離別的差異，所以可以互作等無間緣。三是所緣緣（Alambana-pratyaya，所取之緣），指的是如果有法是帶己相的心或相應所慮托。此體有兩種：親和疏。如果與能緣的本體不相分離，是見分等內在所慮托，應當知道那是親所緣緣。如果與
【English Translation】 English version: 'Seeking the appearance of existence while understanding its true absence' refers to the discerning knowledge and views that arise when genuinely engaging in the practice of preparatory wisdom, known as Vitarka (gross discrimination).
Furthermore, 'relying on forbearance (Ksanti, patience) to ascertain the absence of equality' refers to the three distinct levels of forbearance. When lower forbearance (lower Ksanti) arises, what is ascertained is the absence of a favorable view that can be grasped. When middle forbearance (middle Ksanti) transitions, the correct view can be grasped. It is as if what is grasped is definitively absent. When upper forbearance (upper Ksanti) arises, it is definitively ascertained that what can be grasped is emptiness. This passage currently lacks the content of upper forbearance. The following text will provide it in sequence. Now, re-ascertaining that it is definitively absent is lower forbearance. Moreover, 'the mind that can grasp objects' and below is middle forbearance. Although this forbearance also ascertains what can be grasped, it is upper forbearance.
Additionally, 'the essence of objects encompasses both internal and external.' Question: What is the relationship between these internal and external objects and the close and distant conditions among the four conditions? The four conditions are extensively explained in the seventh volume of the Vijnaptimatrata-siddhi. Now, I will briefly mention them. First, the causal condition (Hetu-pratyaya, the condition of origination) refers to conditioned phenomena that personally accomplish their own result. This entity has two aspects: seeds and manifestations. Seeds refer to the functional differences in the realms and grounds of good, defiled, and neutral states within the fundamental consciousness (Alaya-vijnana), which can lead to subsequent functions of the same kind and to the manifestation of simultaneous results of the same kind. This is only causal in relation to that. Manifestations refer to the seven transforming consciousnesses and their corresponding appearances, except for the good and extremely inferior neutral states of the Buddha's fruition; the rest all perfume the fundamental consciousness, producing seeds of the same kind. This is only causal in relation to that. 'Cause is condition' is a possessive compound. Second, the immediately preceding condition (Samanantara-pratyaya, the condition of uninterrupted succession), formerly also called the sequential condition, refers to the eight manifest consciousnesses and their mental factors, the preceding aggregate guiding the subsequent one of the same kind without interruption, equally guiding them to arise definitively. Since the eight consciousnesses are neither of the same kind nor operate simultaneously in relation to each other, they do not mutually act as immediately preceding conditions. Although mental factors and the mind always operate together, they are not of the same kind but are corresponding, harmoniously similar as one, and cannot be distinguished separately, so they can mutually act as immediately preceding conditions. Third, the objective condition (Alambana-pratyaya, the condition of the object), refers to any phenomenon that is considered or relied upon by the mind or its corresponding mental factors, bearing its own image. This entity has two aspects: close and distant. If it is inseparable from the essence of the grasper, it is what is considered internally, such as the seeing aspect, and should be known as the close objective condition. If it is
能緣體雖相離。為質能起內所慮托。應知彼是疏所緣緣。親所緣緣能緣皆有。離內所慮托必不生故。疏所緣緣能緣或有。離外所慮托亦得生故。四增上緣。謂若有法有勝勢用。能于余法或順或違。雖前三緣亦得增上。而今第四除彼取余。為顯諸緣有差別故。今此所言通外境者。非第三中疏所緣也。以疏所緣亦不離識。不可說為心外境故。但說妄情及諸妄執所計實境說為外耳。是故得之外無內有。若疏所緣外亦有故。若爾外執亦稱實智。如何說是虛妄執也。答。眼等取境但是現量。不能分別強執為外。后意分別強生外相。故說虛妄為不稱實。了知假有實無。觀此義主所釋意云。了知假有實無。是尋思智。由此為因所得決定行智。名如實智。尋攝論意與此不同。推求假有實無行見。說名尋思。了知假有實無行見。名如實智。是故了知假有實無非尋思智。本釋既爾。且依而解決定行者。謂如實智即作假有實無決定行解也。
壞證微妙凈相法者。謂若能斷雜染相法。便能證得妙凈相法。凈相法者即是真如。相者即是體相義故。由不能斷雜染法故。正智壞滅不證真如。故云壞證凈相法也。
懈怠住法動法等者。謂懈怠者于所住法于所動法。堅固守護都無失壞。即前所說雜染相法。名所住法。是可破壞。不安穩故。名
【現代漢語翻譯】 現代漢語譯本：能緣之體雖然與所緣之境相分離，但作為本質，它能引發內在的所慮和依託。應當知道，那是疏所緣緣（Distant Object Condition）。親所緣緣（Proximate Object Condition）和能緣（Subject Condition）都具備這種特性，因為離開了內在的所慮和依託，它們必然不會產生。疏所緣緣的能緣可能存在，因為即使離開了外在的所慮和依託，它也能夠產生。四增上緣（Dominant Condition），指的是如果有一種法具有強大的作用，能夠對其他法產生順或違的影響。雖然前三種緣也可能起到增上緣的作用，但現在這第四種緣是爲了排除前三種緣而特別提出的，目的是爲了顯示各種緣之間的差別。現在這裡所說的通外境，並非第三種緣中的疏所緣緣，因為疏所緣緣也不離識，不能說成是心外之境。只是說虛妄的情感以及各種虛妄執著所認為的真實之境，才可稱為外境。因此，可以得出外無內有的結論，因為疏所緣緣在外也存在。如果這樣，那麼對外境的執著也應稱為如實智（Knowledge of Reality），為何又說是虛妄執著呢？回答是，眼等根識取境只是現量（Direct Perception），不能分別並強烈執著為外境。後來的意識分別才強烈地產生外境的表象，所以說是虛妄，因為不符合真實。了知假有實無，觀察此義主所解釋的含義是，了知假有實無，是尋思智（Investigative Wisdom）。由此為因所得到的決定行智（Decisive Wisdom），名為如實智。尋攝論（Compendium of Determinations）的含義與此不同，推求假有實無的行見，稱為尋思，了知假有實無的行見，名為如實智。因此，了知假有實無並非尋思智。既然本釋是這樣，就依此來解決。決定行者，指的是如實智即是對假有實無作出決定性的理解和實踐。 壞證微妙凈相法（Destroying and Proving the Subtle Pure Aspect Dharma）指的是，如果能夠斷除雜染相法（Impure Aspect Dharma），就能證得妙凈相法（Subtle Pure Aspect Dharma）。凈相法指的就是真如（Tathata, Suchness），相指的是體相的含義。由於不能斷除雜染法，正智（Right Wisdom）就會壞滅，無法證得真如，所以說是壞證凈相法。 懈怠住法動法等（Laziness, Abiding Dharma, Moving Dharma, etc.）指的是，懈怠的人對於所住之法（Abiding Dharma）和所動之法（Moving Dharma），堅固守護，完全沒有失壞。前面所說的雜染相法，稱為所住法，因為它是可以被破壞的，不安穩的。
【English Translation】 English version: Although the nature of the subject (Nengyuan, the knower) is separate from the object (Suoyuan, the known), as a substance, it can initiate the internal thoughts and reliance. It should be understood that this is the Distant Object Condition (疏所緣緣). Both the Proximate Object Condition (親所緣緣) and the Subject Condition (能緣) possess this characteristic, because they inevitably will not arise without the internal thoughts and reliance. The subject of the Distant Object Condition may exist, because it can arise even without the external thoughts and reliance. The Fourth Dominant Condition (四增上緣) refers to a dharma that has a powerful function, capable of influencing other dharmas in a favorable or unfavorable way. Although the first three conditions can also act as the Dominant Condition, this fourth condition is specifically proposed to exclude the first three, in order to show the differences between the various conditions. What is now being said here about the 'external realm' is not the Distant Object Condition in the third condition, because the Distant Object Condition is also inseparable from consciousness and cannot be said to be an external realm outside the mind. It only refers to the deluded emotions and the real realms that are considered real by various deluded attachments as the external realm. Therefore, it can be concluded that 'external is without internal', because the Distant Object Condition also exists externally. If so, then the attachment to the external realm should also be called 'Knowledge of Reality' (如實智), so why is it said to be a deluded attachment? The answer is that the sense consciousnesses such as the eye consciousnesses only perceive the realm through direct perception (現量), and cannot distinguish and strongly attach to it as an external realm. It is the later conceptual discrimination that strongly produces the appearance of the external realm, so it is said to be deluded because it does not conform to reality. 'Knowing that the provisional exists but the real does not', observing the meaning explained by this master of meaning, is that 'knowing that the provisional exists but the real does not' is Investigative Wisdom (尋思智). The decisive wisdom (決定行智) obtained from this cause is called Knowledge of Reality. The meaning of the Compendium of Determinations (尋攝論) is different from this. The practice of seeking the provisional existence but the real non-existence is called investigation, and the practice of knowing the provisional existence but the real non-existence is called Knowledge of Reality. Therefore, knowing that the provisional exists but the real does not is not Investigative Wisdom. Since the original explanation is like this, we will solve it accordingly. 'Decisive practitioner' refers to Knowledge of Reality, which is to make a decisive understanding and practice of the provisional existence but the real non-existence. Destroying and Proving the Subtle Pure Aspect Dharma (壞證微妙淨相法) refers to the fact that if one can cut off the Impure Aspect Dharma (雜染相法), one can prove the Subtle Pure Aspect Dharma (妙淨相法). The Pure Aspect Dharma refers to Suchness (真如), and the aspect refers to the meaning of the essence and appearance. Because one cannot cut off the Impure Dharma, Right Wisdom (正智) will be destroyed and one will not be able to prove Suchness, so it is said to be 'destroying and proving the pure aspect dharma'. Laziness, Abiding Dharma, Moving Dharma, etc. (懈怠住法動法等) refers to the fact that a lazy person firmly protects and does not lose the Abiding Dharma (所住之法) and the Moving Dharma (所動之法). The Impure Aspect Dharma mentioned earlier is called the Abiding Dharma, because it can be destroyed and is not stable.
為動法。常與雜染不相舍離。故懈怠者深可愍也。
而猶未能除空有相者。謂前三位觀二取無皆作假有實無行見。故世第一雙印二空。亦得假有實無觀智。假有即是依他起性。此即有相。實無即是遍計所執。此名無相。證真理時二相皆滅。故世第一未證真也。
即四諦等名為等者。謂彼四諦以十六門差別建立名安立諦。十六門者。即四諦下各四行相。苦諦四者。謂即非常苦空非我。集諦四者。因集生緣。滅諦四者。滅靜妙離。道諦四者。道如行出。參詳俱舍顯宗二論。就其相顯易解說云。有生滅故非常。逼迫性故苦。違我所見故空。違我見故非我。能生法故因。有多種故集。恒滋產故生。各別助故緣。諸蘊盡故滅。三相息故靜。無眾患故妙。脫眾災故離。通行義故道。契正理故如。正趣向故行。能永超故出。
三謂無間解脫勝進者。謂從加行創起聖智。所應斷惑一念斷盡更不隔念。名無間道。前斷障種后舍粗重。證前所斷煩惱解脫真如之智。名解脫道。為欲進斷余品煩惱。證余功德所有加行。無間解脫勝品諸道。總名勝進。故勝進道亦不離前無間解脫。唸唸進趣即名勝進。故前但說二。謂無間解脫道也。或約總別別開勝進。如斷欲界上三品惑。品品須起無間解脫。總起勝進斷中三品。故此文中許三
【現代漢語翻譯】 現代漢語譯本：是發動行為的方法。它常常與各種雜染相互依存，無法分離。因此，懈怠的人是十分可悲的。
那些仍然未能去除空有之相的人，是指前三位（可能指某種修行階段）在觀察二取（能取和所取）時，都認為『無』是虛假的『有』，實際上是『無』的行見。因此，世第一位（指世間最高的禪定）以雙重印證空性，也能獲得虛假的『有』，實際上是『無』的觀智。虛假的『有』就是依他起性（事物依賴於其他條件而生起的性質）。這就是『有相』。實際上『無』就是遍計所執性（虛妄分別所執著的性質）。這稱為『無相』。當證悟真理時，這兩種相都會滅除。因此，世第一位並沒有真正證悟。
『即四諦等』中的『等』字，是指那四諦（苦、集、滅、道）以十六種門（或稱十六行相）的差別來建立，稱為安立諦。這十六門就是四諦各自具有的四種行相。苦諦的四種行相是：非常、苦、空、非我。集諦的四種行相是：因、集、生、緣。滅諦的四種行相是：滅、靜、妙、離。道諦的四種行相是：道、如、行、出。詳細參考《俱舍論》和《顯宗論》，就其相的顯現容易理解的角度來說：因為有生滅變化，所以是『非常』。因為具有逼迫的性質，所以是『苦』。因為違背了我所的見解，所以是『空』。因為違背了我的見解，所以是『非我』。因為能夠產生法，所以是『因』。因為有多種原因聚集，所以是『集』。因為持續滋養產生，所以是『生』。因為各自幫助，所以是『緣』。因為諸蘊（五蘊）都滅盡，所以是『滅』。因為三種相（貪嗔癡）都止息，所以是『靜』。因為沒有各種患難，所以是『妙』。因為脫離各種災禍，所以是『離』。因為具有通行的意義，所以是『道』。因為契合正理，所以是『如』。因為正確趣向目標，所以是『行』。因為能夠永遠超越，所以是『出』。
『三謂無間、解脫、勝進』，是指從加行位（指修行過程中的一個階段）開始生起聖智，所應斷除的迷惑在一念之間斷盡，不再間隔其他念頭，稱為無間道。先前斷除障礙的種子，之後捨棄粗重的煩惱，證悟先前所斷煩惱的解脫真如之智，稱為解脫道。爲了進一步斷除剩餘品類的煩惱，證悟剩餘的功德，所有加行位、無間道、解脫道中殊勝的品類，總稱為勝進道。因此，勝進道也不離開之前的無間道和解脫道。唸唸不斷地進步趣向，就稱為勝進。所以前面只說了兩種道，即無間道和解脫道。或者從總相和別相的角度，分開勝進道。例如，斷除欲界上三品的迷惑，每一品都需要生起無間道和解脫道，總的來說，生起勝進道來斷除中間的三品。因此，這段文字中允許有三種道。
【English Translation】 English version: It is the method of initiating action. It is constantly inseparable from various defilements. Therefore, the lazy are deeply pitiable.
Those who have not yet eliminated the appearances of emptiness and existence are those in the previous three stages (possibly referring to certain stages of practice) who, when observing the two graspings (the grasper and the grasped), consider 'non-existence' to be a false 'existence,' actually seeing 'non-existence.' Therefore, the highest worldly state (referring to the highest worldly samadhi) can also attain the wisdom of observing a false 'existence' and an actual 'non-existence' by doubly sealing emptiness. The false 'existence' is dependent origination (the nature of things arising dependent on other conditions). This is the 'appearance of existence.' The actual 'non-existence' is the completely conceptualized nature (the nature of falsely discriminating and clinging). This is called 'non-appearance.' When realizing the truth, both appearances are extinguished. Therefore, the highest worldly state has not truly realized enlightenment.
The 'etc.' in 'the Four Noble Truths, etc.' refers to the fact that the Four Noble Truths (suffering, origin, cessation, path) are established with sixteen aspects (or sixteen modes of conduct), called the established truths. These sixteen aspects are the four aspects of each of the Four Noble Truths. The four aspects of the Truth of Suffering are: impermanent, suffering, empty, and non-self. The four aspects of the Truth of Origin are: cause, accumulation, arising, and condition. The four aspects of the Truth of Cessation are: cessation, tranquility, wonderful, and liberation. The four aspects of the Truth of the Path are: path, suchness, practice, and deliverance. Refer to the Abhidharmakośa and the Abhidharmasamuccaya for details. From the perspective of easily understanding the manifestation of their aspects: because there is birth and death, it is 'impermanent.' Because it has the nature of oppression, it is 'suffering.' Because it contradicts the view of 'mine,' it is 'empty.' Because it contradicts the view of 'self,' it is 'non-self.' Because it can produce dharmas, it is 'cause.' Because many causes gather, it is 'accumulation.' Because it constantly nourishes and produces, it is 'arising.' Because they help each other, it is 'condition.' Because the aggregates (the five aggregates) are exhausted, it is 'cessation.' Because the three characteristics (greed, hatred, and delusion) are stopped, it is 'tranquility.' Because there are no various sufferings, it is 'wonderful.' Because it is free from various disasters, it is 'liberation.' Because it has the meaning of passage, it is 'path.' Because it accords with correct reasoning, it is 'suchness.' Because it correctly approaches the goal, it is 'practice.' Because it can transcend forever, it is 'deliverance.'
'The three, namely, the immediate, liberation, and superior progress,' refers to the fact that from the stage of application (referring to a stage in the practice process), when holy wisdom arises, the delusions that should be severed are severed in a single moment, without any intervening thoughts, called the immediate path (nirantarā-mārga). Previously, the seeds of obstacles were severed, and then the coarse afflictions were abandoned, realizing the wisdom of liberation and suchness of the previously severed afflictions, called the path of liberation (vimukti-mārga). In order to further sever the remaining categories of afflictions and realize the remaining merits, all the superior categories in the stage of application, the immediate path, and the path of liberation are collectively called the path of superior progress (viśeṣa-mārga). Therefore, the path of superior progress is also inseparable from the previous immediate path and path of liberation. Constantly progressing and approaching moment by moment is called superior progress. Therefore, only two paths were mentioned earlier, namely, the immediate path and the path of liberation. Or, from the perspective of the general and the specific, the path of superior progress is separated. For example, to sever the upper three grades of delusion in the desire realm, each grade requires the arising of the immediate path and the path of liberation. Generally speaking, the path of superior progress arises to sever the middle three grades. Therefore, this text allows for three paths.
心也。雜集更有多種複次義釋勝進道。恐繁不敘。
能除暖品見道等者。謂見道智有其三品。即下品道名之為暖。以是初起力微弱故。此道所斷分別煩惱既是粗猛。不名為暖。故暖品言。唯自見道分別煩惱。但是暖品。見道所斷故名暖品。見道所斷煩惱粗重。若準雜集。煩惱及道各分九品。謂暖暖等。即暖暖道斷上上惑。以上上道斷暖暖惑。今於此中但總言耳。
第三雙觀人法二空者。前智力劣各別觀斷。今智力勝故雙觀也。問。更有何障第三觀耶。答。此是相見非真見道。擬儀于真假說斷言。故初智劣各別觀斷。第三智勝一時仿像。
二苦法智者。此言文略。若具應言苦法智忍智。謂是苦法智忍無間道后所得解脫道智故。為存略故但言苦法智也。不作是釋。與方便道中苦法智何別。
苦諦所起增上教法者。謂說苦諦所有教法。此教依因苦諦而起故言苦諦所起教也。此教能與諸修行者方便道中苦智為緣。即說此教名為增上。
于方便道中緣苦法智者。謂依教法所生苦智。與苦法忍為方便因。故苦法智名方便道。
由能分別見道等者。問。既言分別見道所證。明知即是相見道收。何故前言于修道中而建立也。答。理實見修皆有二智。各自分別自所證理。而彼論中。依自他利增微義
【現代漢語翻譯】 現代漢語譯本： 心也是如此。《雜集論》中還有多種對勝進道的解釋，因為內容繁多，這裡就不一一敘述了。 『能除暖品見道等者』，指的是見道智有三種品級。下品道被稱為『暖』，因為它是初起，力量微弱。此道所斷的分別煩惱雖然粗猛，但不能稱為『暖』。所以，『暖品』一詞，僅僅指自見道所斷的分別煩惱，因為它是見道所斷，所以稱為『暖品』。見道所斷的煩惱粗重。如果按照《雜集論》的說法，煩惱和道各自分為九品，比如暖暖等。暖暖道斷除上上惑，以上上道斷除暖暖惑。這裡只是總的來說。 『第三雙觀人法二空者』，是因為之前的智慧力量較弱，所以分別觀察斷除。現在智慧力量增強，所以可以同時觀察。問：還有什麼障礙第三觀呢？答：這是相見，不是真正的見道。只是模擬真正的見道，所以假說斷除。因此，最初的智慧力量較弱，分別觀察斷除。第三觀的智慧力量增強，可以一時倣傚。 『二苦法智者』，這裡的說法省略了。完整地說，應該是『苦法智忍智』。指的是在苦法智忍無間道之後所得到的解脫道智。爲了簡略，所以只說『苦法智』。如果不這樣解釋，就無法與方便道中的苦法智區分開來。 『苦諦所起增上教法者』，指的是宣說苦諦的所有教法。這些教法依據苦諦而產生，所以說是『苦諦所起教』。這些教法能夠為修行者在方便道中生起苦智提供助緣，所以說這些教法是『增上』。 『于方便道中緣苦法智者』，指的是依據教法所產生的苦智，為苦法忍提供方便之因，所以苦法智被稱為方便道。 『由能分別見道等者』。問：既然說分別見道所證，明明知道是相見道所攝，為什麼前面說在修道中建立呢？答：實際上，見道和修道都有兩種智慧，各自能分別自己所證的道理。而《雜集論》中，是依據自利和他利增減的意義來區分的。
【English Translation】 English version: The mind is also like this. Furthermore, the Za Ji Lun (雜集論, Compendium of Topics) contains various explanations of the path of surpassing progress, but I will not describe them one by one due to their complexity. 'Those who can eliminate the nuan pin (暖品, stage of warmth) of the path of seeing, etc.' refers to the fact that the wisdom of the path of seeing has three levels. The lower level path is called 'nuan (暖, warmth),' because it is newly arising and its power is weak. Although the discriminating afflictions severed by this path are coarse and fierce, they are not called 'nuan (暖, warmth).' Therefore, the term 'nuan pin (暖品, stage of warmth)' only refers to the discriminating afflictions severed by the path of seeing itself, because it is severed by the path of seeing, it is called 'nuan pin (暖品, stage of warmth).' The afflictions severed by the path of seeing are heavy and coarse. According to the Za Ji Lun (雜集論, Compendium of Topics), afflictions and paths are each divided into nine levels, such as nuan nuan (暖暖, warmth of warmth), etc. The nuan nuan dao (暖暖道, path of warmth of warmth) severs the highest of the high delusions, and the highest of the high path severs the nuan nuan huo (暖暖惑, delusion of warmth of warmth). Here, we are only speaking generally. 'The third, observing the emptiness of both person and dharma,' is because the power of previous wisdom was weak, so they were observed and severed separately. Now that the power of wisdom has increased, they can be observed simultaneously. Question: What else obstructs the third observation? Answer: This is xiang jian (相見, semblance of seeing), not true jian dao (見道, path of seeing). It is only simulating true jian dao (見道, path of seeing), so it is falsely said to be severed. Therefore, the initial power of wisdom is weak, and they are observed and severed separately. The wisdom of the third observation has increased, and it can imitate it at once. 'The two ku fa zhi (苦法智, knowledge of the dharma of suffering),' this statement is abbreviated. To be complete, it should be 'ku fa zhi ren zhi (苦法智忍智, knowledge and acceptance of the dharma of suffering).' It refers to the wisdom of liberation obtained after the ku fa zhi ren wu jian dao (苦法智忍無間道, path of immediate succession of the acceptance of the knowledge of the dharma of suffering). For the sake of brevity, it is only called 'ku fa zhi (苦法智, knowledge of the dharma of suffering).' If it is not explained in this way, how can it be distinguished from the ku fa zhi (苦法智, knowledge of the dharma of suffering) in the path of skillful means? 'The ku di suo qi zeng shang jiao fa zhe (苦諦所起增上教法者, teachings that arise from the truth of suffering and are enhancing),' refers to all the teachings that expound the truth of suffering (ku di, 苦諦). These teachings arise based on the truth of suffering, so they are said to be 'teachings that arise from the truth of suffering.' These teachings can provide auxiliary conditions for practitioners to generate the wisdom of suffering in the path of skillful means, so these teachings are said to be 'enhancing'. 'In the path of skillful means, the yuan ku fa zhi zhe (緣苦法智者, condition for the knowledge of the dharma of suffering),' refers to the wisdom of suffering that arises based on the teachings, providing a convenient cause for the ku fa ren (苦法忍, acceptance of the dharma of suffering), so the ku fa zhi (苦法智, knowledge of the dharma of suffering) is called the path of skillful means. 'Because it can distinguish the jian dao (見道, path of seeing), etc.' Question: Since it is said that it distinguishes what is realized by the jian dao (見道, path of seeing), it is clearly known that it is included in the xiang jian dao (相見道, path of semblance of seeing), why was it said earlier that it is established in the path of cultivation? Answer: In reality, both the jian dao (見道, path of seeing) and the xiu dao (修道, path of cultivation) have two kinds of wisdom, each of which can distinguish the principles they have realized. However, the Za Ji Lun (雜集論, Compendium of Topics) distinguishes them based on the meaning of increasing or decreasing self-benefit and benefiting others.
邊隱顯而說。謂于初地能利自地。于見道中初得自利。真見義增相見用微。但說真見隱相不論。于修道中所起利他。本智用微后智用增。隱正體智但說后得。故說修道所有正見分別見道自所證理。理實分別自修道中自正體智所證理也。
如此各修一度者。問。十地全無十度行相。如何妄說名修一耶。答。此中但約義準說之。何必皆須行相同也。謂第二地得離垢名。而第十地成大法智。準知餘地諸度別修。但舉一隅三隅返故。又說。十度粗細易難故。由前前而引後後。前前粗故而易修行。後後細故而難修習。故知十度別別漸修。又說。真如有二功德。一則本有十相真如。二乃新生十種勝行。既真本德十地證殊故。新生行地地修別。然地與行名相應同。恐失雜修通行之義。故地與行名相異同。依雜依純相影顯說。
據實二障俱障二果者。由說煩惱迷闇諦理障我空智故障菩提。由所知障畏法空理令不顯現故障涅槃。煩惱障涅槃。所知障菩提。次文自說。此不煩舉。
約別而言初障等者。謂約相增別相而說。以煩惱障能感生死故障涅槃。說所知障礙智不生故障菩提。
染慧為性等者。然五惡見皆用別境慧為體性。然別境慧通於三性。今取二性故言染慧。染通不善有覆無記。覆即是染。障聖道故。故惡
【現代漢語翻譯】 現代漢語譯本： 邊隱顯而說。意思是說在初地菩薩能夠利益自己所處的初地。在見道位中，最初獲得自利。真見（Zhenjian，真實之見）的意義增長，相見（Xiangjian，表象之見）的作用減弱。只是說真見顯現，而相見則隱沒不談。在修道位中所產生的利他行為，根本智（Benzhi，根本智慧）的作用微弱，后得智（Houdezhi，后得智慧）的作用增強。隱沒正體智（Zhengti Zhi，本體智慧），只說后得智。所以說修道位中所有的正見，是分別見道位自己所證悟的道理。這個道理實際上是分別在修道位中，由自己的正體智所證悟的道理。 如此各修一度者。問：十地菩薩完全沒有十度（Shidu，十種波羅蜜）的修行相狀，怎麼能妄說名為修習一種波羅蜜呢？答：這裡只是根據義理來推斷說明，何必一定要有相同的修行相狀呢？比如第二地菩薩得到離垢（Ligou，遠離垢染）的名稱，而第十地菩薩成就大法智（Dafazhi，偉大的法智）。由此可以推知其餘各地的菩薩分別修習各種波羅蜜。這裡只是舉出一個方面，可以推知其他三個方面。又說，十度有粗細難易的差別，所以由前面的波羅蜜引導後面的波羅蜜。前面的波羅蜜比較粗顯，所以容易修行；後面的波羅蜜比較細微，所以難以修習。所以知道十度是分別逐漸修習的。又說，真如（Zhenru，真如實性）有兩種功德，一是本有的十相真如（Shixiang Zhenru，具有十種相的真如），二是新生的十種殊勝行（Shishengxing，十種殊勝的修行）。既然真如本具的功德在十地菩薩的證悟中各有不同，那麼新生的修行也在各個地有所區別。然而地與行的名稱相應相同，恐怕失去雜修和通行的意義，所以地與行的名稱既有相同之處，也有不同之處。這是依據雜修和純修相互影響顯現來說明的。 據實二障俱障二果者。因為說煩惱障（Fannaozhang，煩惱障）使人迷惑而不能明白諦理，障礙我空智（Wo Kong Zhi，證悟空性的智慧），從而障礙菩提（Puti，覺悟）。所知障（Suozhizhang，所知障）使人畏懼法空之理，令其不能顯現，從而障礙涅槃（Nipan，寂滅）。煩惱障障礙涅槃，所知障障礙菩提。後面的文字會自己說明，這裡就不再贅述。 約別而言初障等者。是說根據相的增盛和差別來說的。因為煩惱障能夠感得生死，障礙涅槃；所知障障礙智慧不生，障礙菩提。 染慧為性等者。五惡見（Wu'e Jian，五種惡見）都以別境慧（Biejing Hui，對特定境界的智慧）為體性。然而別境慧通於三種性質（善、惡、無記），這裡取兩種性質，所以說是染慧。染通於不善和有覆無記。有覆就是染，因為它障礙聖道。所以是惡。
【English Translation】 English version: It is spoken of in terms of partial concealment and revelation. This means that at the first Bhumi (Bhumis, the ten stages of the Bodhisattva path), one can benefit oneself in that Bhumi. In the Path of Seeing (Darshana-marga), one initially attains self-benefit. The meaning of True Seeing (Zhenjian, True Seeing) increases, while the function of Appearance Seeing (Xiangjian, Appearance Seeing) diminishes. Only True Seeing is spoken of as being revealed, while Appearance Seeing is not discussed. In the Path of Cultivation (Bhavana-marga), the altruistic actions that arise have a weak function of Fundamental Wisdom (Benzhi, Fundamental Wisdom), and an increased function of Acquired Wisdom (Houdezhi, Acquired Wisdom). The Essential Wisdom (Zhengti Zhi, Essential Wisdom) is concealed, and only Acquired Wisdom is spoken of. Therefore, it is said that all Correct Views in the Path of Cultivation are the principles that one has realized in the Path of Seeing. In reality, these principles are the principles realized by one's own Essential Wisdom in the Path of Cultivation. Regarding each cultivating one Paramita (Paramitas, perfections): Question: If the Ten Bhumis (Bhumis, the ten stages of the Bodhisattva path) do not fully exhibit the characteristics of practicing the Ten Paramitas (Shidu, Ten Paramitas), how can it be falsely said that one is cultivating one Paramita? Answer: Here, it is only explained based on the meaning, and it is not necessary for them to have the same characteristics of practice. For example, the Second Bhumi is named 'Stainless' (Ligou, free from defilement), while the Tenth Bhumi achieves Great Dharma Wisdom (Dafazhi, Great Dharma Wisdom). From this, it can be inferred that the Bodhisattvas of the other Bhumis separately cultivate various Paramitas. This is just giving one example, from which the other three aspects can be inferred. It is also said that the Ten Paramitas have differences in coarseness, fineness, ease, and difficulty. Therefore, the earlier Paramitas lead to the later Paramitas. The earlier Paramitas are coarser and easier to practice, while the later Paramitas are finer and more difficult to cultivate. Therefore, it is known that the Ten Paramitas are cultivated separately and gradually. It is also said that Suchness (Zhenru, Suchness) has two kinds of merits: one is the originally inherent Ten Aspects of Suchness (Shixiang Zhenru, Ten Aspects of Suchness), and the other is the newly arising Ten Kinds of Excellent Practices (Shishengxing, Ten Kinds of Excellent Practices). Since the inherent merits of Suchness are different in the realization of the Ten Bhumis, the newly arising practices are also different in each Bhumi. However, the names of the Bhumis and the practices are correspondingly the same. Fearing that the meaning of mixed cultivation and common practice would be lost, the names of the Bhumis and the practices are both the same and different. This is explained based on the mutual influence and manifestation of mixed cultivation and pure cultivation. According to reality, the Two Obstructions (Two Obstructions) both obstruct the Two Fruits: It is said that the Affliction Obstruction (Fannaozhang, Affliction Obstruction) causes people to be deluded and unable to understand the Truth, obstructing the Wisdom of Selflessness (Wo Kong Zhi, Wisdom of Selflessness), thereby obstructing Bodhi (Puti, Enlightenment). The Knowledge Obstruction (Suozhizhang, Knowledge Obstruction) causes people to fear the principle of emptiness of phenomena, preventing it from manifesting, thereby obstructing Nirvana (Nipan, Nirvana). The Affliction Obstruction obstructs Nirvana, and the Knowledge Obstruction obstructs Bodhi. The following text will explain this itself, so there is no need to repeat it here. Speaking separately, the initial obstruction, etc.: This refers to speaking based on the increase and difference of the characteristics. Because the Affliction Obstruction can cause birth and death, obstructing Nirvana; the Knowledge Obstruction obstructs the arising of wisdom, obstructing Bodhi. Defiled Wisdom as its nature, etc.: The Five Evil Views (Wu'e Jian, Five Evil Views) all take Differentiated Wisdom (Biejing Hui, Differentiated Wisdom) as their essence. However, Differentiated Wisdom is common to the three natures (wholesome, unwholesome, and neutral). Here, two natures are taken, so it is called defiled wisdom. Defiled is common to unwholesome and obscured neutral. Obscured is defiled because it obstructs the Holy Path. Therefore, it is evil.
及覆皆名染也。
一薩迦耶見等者。取隨煩惱一切煩惱皆名取故。蘊從取生故名取蘊。即舊疏云五盛陰也。由煩惱力蘊熾盛故。蘊言取者簡無漏蘊。要依漏蘊起身見故。然此身見於取蘊身。或執二以之為我。或執一為我。執余為我所。不定執故名移轉身也。
二十六等諸見等者。此六十二即是邪見。廣如唯識顯揚等說。百法疏中當廣分別。
及見所依五蘊等者。見依蘊起名見所依。既執諸見為勝能凈。此見不離所依五蘊。故所依蘊亦勝凈也。戒取亦爾。無煩重舉。
佷戾為性者。上胡墾反。違也。下力計反。曲也。說文深不諫也。
于自盛事等者。謂即種姓端嚴財寶多聞持戒門徒眷屬。乃至在身一切勝事。皆名盛事。
不顧自法者。謂即自身所有勝法。即前種姓多聞等是。身有勝事更合慕善。不顧自身所有勝法。于賢善人不崇重也。
于實德能不忍等者。實謂諸法實事理也。德謂三寶真凈德也。能謂諸善勝功能也。於三種中。心不忍可意不樂欲。故名不信。
第八唯是無覆等者。然其無記總有二種。所謂有覆無覆別故。若是無覆惑不相應。若是有覆惑得俱起。覆謂染法。障聖道故。不障聖道故名無覆。第八唯是無覆無記。不同末那。雖是無記性有覆故。煩惱俱故。
【現代漢語翻譯】 現代漢語譯本：以及覆蓋都叫做染污。
一、薩迦耶見（Satkayadrishti，身見）等：執取隨煩惱和一切煩惱，都叫做『取』。蘊（Skandha，構成個體的要素）從『取』產生，所以叫做『取蘊』，也就是舊疏中說的『五盛陰』。由於煩惱的力量，蘊變得熾盛。說『蘊』為『取』，是爲了簡別無漏蘊（Anasrava-skandha，沒有煩惱的蘊）。因為一定要依靠有漏蘊（Sasrava-skandha，有煩惱的蘊）才能生起身見。然而這種身見，對於取蘊之身，或者執著二者為『我』，或者執著其中一個為『我』，執著其餘的為『我所』。因為執著不定，所以叫做移轉身。
二、六十二等諸見等：這六十二種見解就是邪見。詳細的解釋在《唯識》（Vijnaptimatrata）、《顯揚》（Asanga's Compendium of Abhidharma）等論中都有說明。《百法疏》中會詳細分別。
以及見所依五蘊等：見解依靠五蘊生起，所以叫做『見所依』。既然執著各種見解為殊勝的、能夠清凈的，那麼這些見解就離不開所依的五蘊，所以所依的五蘊也是殊勝清凈的。戒禁取見（Silabbataparamarsa，執著非因計因）也是這樣，沒有必要重複說明。
『佷戾』為特性：『佷』讀hěn，違背的意思。『戾』讀lì，彎曲的意思。《說文解字》解釋為『深而不聽勸諫』。
對於自己的盛事等：指的就是種姓、端正的容貌、財富、博學多聞、持戒、門徒眷屬，乃至在身上的一切殊勝的事情，都叫做『盛事』。
不顧惜自己的法：指的就是自身所擁有的殊勝的法，也就是前面的種姓、多聞等。自身擁有殊勝的事情，更應該仰慕善良，如果不顧惜自身所擁有的殊勝的法，對於賢善的人不崇敬重視。
對於真實的功德和能力不信等：真實，指的是諸法的真實事理。功德，指的是三寶（Triratna，佛、法、僧）的真實清凈的功德。能力，指的是各種善的殊勝功能。對於這三種，內心不能忍可，意念不樂意，所以叫做不信。
第八識只是無覆無記等：然而無記總共有兩種，也就是有覆無記（Savrana-avyakrta，被煩惱覆蓋的無記）和無覆無記（Anavrana-avyakrta，未被煩惱覆蓋的無記）的區別。如果是無覆無記，那麼惑（Klesha，煩惱）不相應；如果是有覆無記，那麼惑就能夠一起生起。『覆』指的是染污法，障礙聖道。不障礙聖道所以叫做無覆。第八識只是無覆無記，不同於末那識（Manas-vijnana，意識）。末那識雖然是無記性，但是有覆，因為有煩惱一起生起。
【English Translation】 English version: And coverings are all called defilements.
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'Satkayadrishti' (薩迦耶見, view of self) and others: Grasping the secondary afflictions (Upaklesha) and all afflictions (Klesha) are called 'grasping'. The aggregates (Skandha, the components of an individual) arise from 'grasping', so they are called 'grasping aggregates', which is what the old commentary calls the 'five flourishing aggregates'. Because of the power of afflictions, the aggregates become intense. Calling the 'aggregates' 'grasping' is to distinguish them from the unconditioned aggregates (Anasrava-skandha, aggregates without afflictions). Because the view of self must rely on the conditioned aggregates (Sasrava-skandha, aggregates with afflictions) to arise. However, this view of self, regarding the body of grasping aggregates, either clings to both as 'self', or clings to one as 'self', and clings to the rest as 'what belongs to self'. Because the clinging is uncertain, it is called a shifting body.
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The sixty-two views and others: These sixty-two views are heterodox views. Detailed explanations are in treatises such as 'Vijnaptimatrata' (唯識, Consciousness-Only) and 'Asanga's Compendium of Abhidharma' (顯揚). Detailed distinctions will be made in the 'Commentary on the Hundred Dharmas'.
And the five aggregates on which views rely and others: Views arise relying on the five aggregates, so they are called 'what views rely on'. Since clinging to various views as superior and capable of purifying, these views cannot be separated from the five aggregates on which they rely, so the five aggregates on which they rely are also superior and pure. The same is true for 'Silabbataparamarsa' (戒禁取見, clinging to precepts and rituals), there is no need to repeat the explanation.
'Stubbornness' is the characteristic: 'Stubborn' means to violate. 'Bent' means to be crooked. 'Shuowen Jiezi' (說文解字, Explaining Simple and Complex Characters) explains it as 'deep and not listening to advice'.
Regarding one's own flourishing affairs and others: This refers to lineage, handsome appearance, wealth, extensive learning, adherence to precepts, disciples, and retinue, and even all superior things on the body are called 'flourishing affairs'.
Not caring for one's own Dharma: This refers to the superior Dharma that one possesses, which is the aforementioned lineage, extensive learning, etc. Having superior things, one should admire goodness even more. If one does not care for the superior Dharma that one possesses, one does not respect and value virtuous people.
Not believing in true merit and ability and others: True refers to the true principles of all dharmas. Merit refers to the true and pure merit of the Three Jewels (Triratna, 三寶, Buddha, Dharma, Sangha). Ability refers to the superior functions of various good deeds. Regarding these three, the mind cannot tolerate, and the intention is not willing, so it is called disbelief.
The eighth consciousness is only neutral without covering and others: However, there are two types of neutral in total, which are the distinction between neutral with covering (Savrana-avyakrta, covered by afflictions) and neutral without covering (Anavrana-avyakrta, not covered by afflictions). If it is neutral without covering, then the afflictions (Klesha, 煩惱) are not associated; if it is neutral with covering, then the afflictions can arise together. 'Covering' refers to defiled dharmas, which obstruct the holy path. Not obstructing the holy path is called without covering. The eighth consciousness is only neutral without covering, unlike the Manas-vijnana (末那識, mind consciousness). Although the Manas-vijnana is neutral, it has covering because afflictions arise together.
眼等五識不能等者。必要稱量勝劣等故。而方起于慢過慢等。由此慢有七種不同。廣如唯識百法疏述。
第七識中有大八者。以此八種遍諸染心有勝力故。名之為大。故唯識論第六卷云。此二十種類別有三。謂忿等各十別起故名小隨煩惱。無慚等二遍不善故名中隨煩惱。掉舉等八遍染心故名大隨煩惱。
然斷煩惱總有二種等者。即是前四轉依義中。當其第一能轉道也。斷種等即能斷道。等即等取無堪任性。二但折伏即能伏道。應以前義委釋此也。
且資糧位頓悟等者。然諸菩薩總有二種。一者頓悟。二者慚悟。若不定性。復從二乘。無漏聖位而發心者。此名為漸悟菩薩。由是此類有五種人。謂即四果及獨覺果。如次八六四二一萬劫數修習。方始得到十住初心。以二乘心礙大乘故。經多劫數方至初住。是故經云。須陀洹人八萬劫相心於本位證我空故。故資糧位無漏智行。若大乘姓直從凡位而發大心。名為頓悟。但十千劫修行世間十善道故得入初住。故資糧位但是有漏。無漏之智未起現行。
或復翻此者。若思惟而起者。此位不伏。若因邪師邪教起者。此位能伏。今詳二義此理必然。自思惟內心所起細難伏故。邪教邪師外緣所起易可舍故。
以修三種對治等者。於三義中各有標釋
【現代漢語翻譯】 現代漢語譯本
眼等五識不能平等，是因為必須衡量其殊勝或低劣等等，因此才會生起慢、過慢等等。由此，慢有七種不同的類別，詳細內容見《唯識百法疏述》。 第七識中有『大八』，是因為這八種（隨煩惱）遍及所有染污心，具有強大的力量，所以稱為『大』。因此，《唯識論》第六卷說：『這二十種類別有三種，即忿等各自獨立生起，所以稱為小隨煩惱；無慚等兩種遍及所有不善心，所以稱為中隨煩惱；掉舉等八種遍及所有染污心，所以稱為大隨煩惱。』 斷除煩惱總共有兩種等等，指的就是前面『四轉依』意義中的第一種，即能轉之道。『斷種等』，即能斷之道，『等』字等同於取『無堪任性』。『二但折伏』，即能伏之道。應該用前面的意義來詳細解釋這裡。 且說資糧位頓悟等等。菩薩總共有兩種：一種是頓悟，一種是漸悟。如果是不定性的，又從聲聞乘、緣覺乘的無漏聖位而發菩提心的人，這稱為漸悟菩薩。因此，這類人有五種，即四果阿羅漢（須陀洹(Srotapanna，入流果)，斯陀含(Sakrdagamin，一來果)，阿那含(Anagamin，不還果)，阿羅漢(Arhat，無學果)）以及獨覺果（辟支佛(Pratyekabuddha，獨覺佛)）。他們依次需要用八萬、六萬、四萬、兩萬、一萬劫的時間來修習，才能得到十住位的初心。因為二乘之心障礙大乘，所以要經過很多劫才能到達初住位。因此經中說：『須陀洹人要用八萬劫的時間才能相應于本位，因為他們證悟了我空。』所以資糧位沒有無漏智的修行。如果大乘種姓直接從凡夫位發起大菩提心，這稱為頓悟。只需要用一萬劫的時間修行世間的十善道，就能進入初住位。所以資糧位只有有漏智，無漏之智還沒有生起現行。 或者反過來，如果是思惟而生起的（煩惱），這個階段不能降伏。如果是因邪師邪教而生起的（煩惱），這個階段能夠降伏。現在詳細分析這兩種意義，這個道理是必然的。自己思惟內心所生起的（煩惱）細微難以降伏，邪教邪師外緣所生起的（煩惱）容易捨棄。 以修三種對治等等，在三種意義中分別有標示和解釋。
【English Translation】 English version
The five consciousnesses of eye, etc., cannot be equal because it is necessary to measure their superiority or inferiority, etc. Therefore, arrogance, excessive arrogance, etc., arise. Thus, there are seven different types of arrogance, as detailed in the commentary on the Hundred Dharmas of Consciousness-Only. In the seventh consciousness, there are the 'Great Eight' because these eight (secondary afflictions) pervade all defiled minds and have great power, hence they are called 'Great'. Therefore, the sixth volume of the Treatise on Consciousness-Only says: 'These twenty types are divided into three categories: anger, etc., arise separately, hence they are called minor secondary afflictions; shamelessness, etc., pervade all unwholesome minds, hence they are called medium secondary afflictions; restlessness, etc., pervade all defiled minds, hence they are called major secondary afflictions.' The eradication of afflictions generally has two types, etc., which refers to the first of the 'Four Transformations' meaning, namely the path of transformation. 'Eradicating the seed, etc.' refers to the path of eradication, and 'etc.' is equivalent to taking 'incapability'. 'Two, but subdue' refers to the path of subduing. This should be explained in detail using the previous meaning. Let's talk about the sudden enlightenment in the stage of accumulation, etc. Bodhisattvas generally have two types: one is sudden enlightenment, and the other is gradual enlightenment. If one is of uncertain nature and develops Bodhicitta from the Arhatship of the Hearer Vehicle (Sravakayana) or the Solitary Realizer Vehicle (Pratyekabuddhayana), this is called a gradual enlightenment Bodhisattva. Therefore, there are five types of people in this category, namely the four fruits of Arhatship (Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one)) and the fruit of Solitary Realizer (Pratyekabuddha). They need to cultivate for eight, six, four, two, and one myriad kalpas respectively to attain the initial mind of the Ten Abodes. Because the mind of the Two Vehicles obstructs the Great Vehicle, it takes many kalpas to reach the first abode. Therefore, the sutra says: 'A Srotapanna needs eighty thousand kalpas to correspond to his original position because he has realized the emptiness of self.' Therefore, there is no practice of non-outflow wisdom in the stage of accumulation. If a person of the Mahayana lineage directly develops the great Bodhicitta from the ordinary position, this is called sudden enlightenment. It only takes ten thousand kalpas to cultivate the ten wholesome deeds of the world to enter the first abode. Therefore, the stage of accumulation only has outflow wisdom, and non-outflow wisdom has not yet arisen. Or conversely, if (afflictions) arise from thinking, they cannot be subdued in this stage. If (afflictions) arise from evil teachers and evil teachings, they can be subdued in this stage. Now, analyzing these two meanings in detail, this principle is inevitable. The (afflictions) that arise from one's own thinking are subtle and difficult to subdue, while the (afflictions) that arise from external conditions of evil teachings and evil teachers are easy to abandon. By cultivating the three antidotes, etc., there are labels and explanations in each of the three meanings.
。如文可解。下言永斷正見前行道者。謂初地中所得聖智慧永斷惑。是故名為永斷正見。此之三種是道前加行之道。是故名為前行道也。
從何而得斷耶者。此諸斷義稍難取意。未見本釋。且作一解。若有別義改而正之。謂所斷障有其二種。一則粗重。二乃現行。從於何者而得斷耶。然所斷障不離三世。從於何世而得斷耶。
答不從過去等者。此中意說。不斷現惑。以道起時現惑先無。過去已滅無惑可斷。未來未至亦無可斷。現道不俱亦無所斷。是故不從三世現惑而得斷也。
然從諸煩惱粗重等者。此通伏難顯斷義也若於三世無惑斷者。何故諸教說斷惑耶。故此答言。若於現惑雖無斷義。可從粗重種得名斷。然者則是許可義故。
為斷如是如是等者。于加行時為欲永斷如是粗重。起此對治。治道正生粗重正滅。故約粗重而得斷名。若約現行則無斷故。
由此品離系故等者。謂由此品粗重滅故。未來現惑無因不生。永不生故說名斷惑。非謂正斷現起惑也。
此意不說斷三世者。若準本釋不說斷其三世粗重。若爾何故前文說言。若此品對治生則此品粗重滅等。由是義故但可說言不斷三世現行惑也。
初約遮門不斷三世等者。雜集瑜伽二論皆有斷不斷義。雜集具約種子現行說斷
【現代漢語翻譯】 現代漢語譯本：如果文字可以理解，下面說的是永遠斷除正見前行道。指的是初地（Bhumi，菩薩修行階位的第一階段）中所獲得的聖智慧永遠斷除迷惑，因此稱為永斷正見。這三種（永斷正見）是道之前的加行道，因此稱為前行道。
從何處獲得斷除呢？這些斷除的意義稍微難以理解，沒有看到原本的解釋，暫且這樣解釋。如果有其他的解釋，可以修改並糾正。所要斷除的障礙有兩種：一是粗重，二是現行。從哪一種斷除呢？所斷除的障礙不離三世（過去、現在、未來），從哪一世斷除呢？
回答說，不是從過去等斷除。這裡的意思是說，不斷除現在的迷惑，因為道生起的時候，現在的迷惑已經不存在了。過去已經滅亡，沒有迷惑可以斷除。未來還沒有到來，也沒有什麼可以斷除。現在的道和迷惑不同時存在，也沒有什麼可以斷除。因此，不是從三世的現在的迷惑而獲得斷除。
然而，是從各種煩惱的粗重等斷除。這是通過通伏來顯示斷除的意義。如果在三世中沒有迷惑可以斷除，為什麼各種教義都說斷除迷惑呢？因此這裡回答說，如果在現在的迷惑中沒有斷除的意義，可以從粗重的種子中得到斷除的名稱。『然者』是許可的意思。
爲了斷除像這樣這樣的粗重，在加行的時候，爲了永遠斷除像這樣的粗重，生起這種對治。對治之道正在生起，粗重正在滅亡。所以根據粗重而得到斷除的名稱。如果根據現行，就沒有斷除。
由此品離系故等，指的是由此品（某種品類）的粗重滅亡的緣故，未來現在的迷惑沒有原因而不產生。永遠不產生，所以說名叫斷惑，不是說真正斷除現在生起的迷惑。
這個意思不是說斷除三世。如果按照原本的解釋，不是說斷除三世的粗重。如果這樣，為什麼前面的文字說，如果此品（某種品類）的對治生起，那麼此品（某種品類）的粗重滅亡等等。由於這個意義，只能說不斷除三世的現行迷惑。
最初是約遮門不斷三世等，雜集（《雜集論》）和瑜伽（《瑜伽師地論》）二論都有斷和不斷的意義。《雜集論》詳細地根據種子和現行來說明斷除。
【English Translation】 English version: If the text is understandable, what follows speaks of permanently severing the preliminary path of right view. It refers to the sacred wisdom attained in the first Bhumi (Bhumi, the first stage of a Bodhisattva's practice) that permanently severs delusion, hence it is called the permanent severance of right view. These three (permanent severance of right view) are the preliminary practices before the path, hence they are called the preliminary path.
From where is severance obtained? The meaning of these severances is somewhat difficult to grasp. I have not seen the original explanation, so I will offer a tentative explanation. If there is another explanation, it can be modified and corrected. The obstacles to be severed are of two kinds: one is coarse and heavy (coarse and heavy propensities), and the other is manifest (current manifestations). From which of these is severance obtained? The obstacles to be severed are inseparable from the three times (past, present, and future). From which of the three times is severance obtained?
The answer is that it is not severed from the past, etc. The meaning here is that present delusions are not severed, because when the path arises, present delusions are already non-existent. The past has already perished, and there are no delusions to be severed. The future has not yet arrived, and there is nothing to be severed. The present path and delusions do not coexist, and there is nothing to be severed. Therefore, severance is not obtained from the present delusions of the three times.
However, it is severed from the coarse and heavy propensities of various afflictions, etc. This is to reveal the meaning of severance through general subjugation. If there are no delusions to be severed in the three times, why do various teachings speak of severing delusions? Therefore, the answer here is that if there is no meaning of severance in present delusions, the name of severance can be obtained from the coarse and heavy seeds. 'However' implies permission.
In order to sever such coarse and heavy propensities, during the preliminary practices, in order to permanently sever such coarse and heavy propensities, this antidote is generated. The path of the antidote is arising, and the coarse and heavy propensities are perishing. Therefore, the name of severance is obtained based on the coarse and heavy propensities. If it is based on current manifestations, there is no severance.
Because of the separation from this category, etc., it refers to the fact that because the coarse and heavy propensities of this category (a certain category) have perished, future present delusions have no cause to arise. Because they never arise, it is called the severance of delusions, not that the currently arising delusions are truly severed.
This meaning does not say that the three times are severed. If according to the original explanation, it does not say that the coarse and heavy propensities of the three times are severed. If so, why does the previous text say that if the antidote of this category (a certain category) arises, then the coarse and heavy propensities of this category (a certain category) perish, etc.? Because of this meaning, it can only be said that the current delusions of the three times are not severed.
Initially, it is about the exclusionary aspect of not severing the three times, etc. Both the Samuccaya (Abhidharma-samuccaya) and the Yoga (Yogacarabhumi-sastra) treatises have the meaning of severance and non-severance. The Samuccaya explains severance in detail based on seeds and current manifestations.
不斷。瑜伽就種剎那相續說斷不斷。各據義明不相乖越。故不斷義兩文同也。
正見相應能對治心者。正見即是八聖道中正見支也。能對治心即是正體智。以此正見是后得智而能分別見道所證故。與能治心相應也。即此後智正見相應正體無漏。是即名為能治心也。
于現在無隨眠等者。謂顯三時皆無斷義。以一切法于唸唸中從眾緣生無自性故。剎那必滅無作用故。于現在世暫有即無隨眠不待斷而方滅。豈此聖道能對治耶。況一念障治不俱明闇不併。何有斷義。故現在世無有隨眠。于現在世尚無隨眠。況入過去更有何斷。縱此一念剎那心后。未來所起隨眠心在未來世。亦無隨眠是所斷者。故唸唸中此無斷義。
從此已後於已等者。次下即明有所斷義。謂前正智于當念中雖無斷義。然彼隨眠于唸唸無所不斷。以一切法于念中而有不動相續門故。依不動門即無斷義。以一切法剎那即滅無有遷動作用義故。約相續門即有斷義。以因前念引后念生。相續因緣有所作用故。如燈唸唸雖不破闇。由焰相續闇相便除。水日月等諸法皆然。當知此中道理亦爾。故由聖道相續力故隨眠並斷而得轉依。是故說言從此已後於已轉依身相續等。
所有後得世間等者。謂由正智斷隨眠故。人令后所得無漏聖智及在世間善無
【現代漢語翻譯】 現代漢語譯本： 不斷。瑜伽行者就剎那相續的角度說斷或不斷，各自根據其意義闡明，並不互相矛盾。因此，『不斷』的意義在兩段文字中是相同的。 正見相應能夠對治心的含義是：正見就是八聖道中的正見支。能夠對治心的就是正體智（真實本體的智慧）。因為這種正見是后得智，能夠分別見道所證悟的境界，所以與能對治心相應。也就是說，這種后得智的正見相應于正體無漏，就叫做能治心。 『于現在無隨眠等』的意思是：表明過去、現在、未來三時都沒有『斷』的意義。因為一切法在每個念頭中都從各種因緣產生，沒有自性。剎那生滅，沒有作用。在現在世，暫時存在，隨即消失，隨眠煩惱不需要斷除就會自行滅亡。難道這種聖道還能對治什麼嗎？況且一個念頭中的障礙和對治不能同時存在，光明和黑暗不能並存，哪裡有『斷』的意義呢？所以在現在世沒有隨眠煩惱。在現在世尚且沒有隨眠煩惱，何況進入過去世還有什麼可斷的呢？即使這一個念頭的剎那心之後，未來所產生的隨眠心，在未來世也沒有隨眠煩惱是需要斷除的。所以在每個念頭中，都沒有『斷』的意義。 『從此已後於已等』的意思是：接下來就說明有所斷的意義。也就是說，前面的正智在當下的念頭中雖然沒有『斷』的意義，然而那些隨眠煩惱在每個念頭中無時無刻不在被斷除。因為一切法在念頭中有不動相續的層面。依據不動的層面，就沒有『斷』的意義，因為一切法剎那生滅，沒有遷動的作用。從相續的層面來說，就有『斷』的意義，因為前一個念頭引發后一個念頭產生，相續的因緣有所作用。就像燈的火焰，每個念頭雖然不能破除黑暗，但由於火焰的相續，黑暗就會被消除。水、日月等諸法都是這樣。應當知道其中的道理也是如此。所以由於聖道相續的力量，隨眠煩惱被斷除，從而獲得轉依（轉變所依）。因此說『從此以後，對於已經轉依的身相續等』。 『所有後得世間等』的意思是：由於正智斷除了隨眠煩惱，使人獲得后得的無漏聖智，以及在世間的善無
【English Translation】 English version: Unceasing. Yogis speak of cessation or non-cessation from the perspective of momentary continuity, each clarifying according to its meaning without contradiction. Therefore, the meaning of 'unceasing' is the same in both passages. The meaning of 'corresponding to right view, able to counteract the mind' is: Right view is the right view branch of the Eightfold Noble Path. 'Able to counteract the mind' is the True Reality Wisdom (wisdom of the true essence). Because this right view is subsequent wisdom, able to distinguish the realm attained by the Path of Seeing, it corresponds to the mind that can counteract. That is to say, this subsequent wisdom of right view corresponds to the True Reality without outflows, and is called the mind that can counteract. The meaning of 'in the present, without latent tendencies, etc.' is: to show that there is no meaning of 'cessation' in the three times of past, present, and future. Because all dharmas arise from various conditions in each thought, without self-nature. They arise and cease in an instant, without function. In the present world, they exist temporarily and then disappear, and latent tendencies do not need to be eliminated to disappear on their own. Can this noble path still counteract anything? Moreover, obstacles and counteractions cannot exist simultaneously in a single thought, and light and darkness cannot coexist. Where is the meaning of 'cessation'? Therefore, there are no latent tendencies in the present world. If there are no latent tendencies in the present world, what is there to eliminate in the past world? Even if the latent tendencies that arise in the future after this momentary thought-moment exist in the future world, there are no latent tendencies that need to be eliminated. Therefore, in each thought, there is no meaning of 'cessation'. The meaning of 'from this point on, regarding what has been, etc.' is: Next, it explains the meaning of what is to be eliminated. That is to say, although the preceding True Wisdom does not have the meaning of 'cessation' in the present moment, those latent tendencies are being eliminated in every moment. Because all dharmas have a static continuous aspect in thought. According to the static aspect, there is no meaning of 'cessation', because all dharmas arise and cease in an instant, without the function of moving. From the perspective of continuity, there is the meaning of 'cessation', because the preceding thought causes the subsequent thought to arise, and the continuous conditions have a function. Just like the flame of a lamp, although each thought cannot dispel darkness, the darkness will be eliminated due to the continuity of the flame. All dharmas such as water, the sun, and the moon are like this. It should be known that the principle in this is also like this. Therefore, due to the continuous power of the noble path, latent tendencies are eliminated, and thus transformation of the basis (Paravrtti) is attained. Therefore, it is said, 'From this point on, regarding the body continuum that has already been transformed, etc.' The meaning of 'all subsequent worldly, etc.' is: Because True Wisdom eliminates latent tendencies, it causes people to attain subsequent wisdom without outflows, as well as good without
記心。三時皆無隨眠縛故。是故名為皆離隨眠。無記心者即是文中本識心也。
答據彼三心見道說者。即前無間解脫勝進。然詳此說于理不正。以見道中三界諸惑一剎那中一時頓斷。既斷惑時不分品數。則不別起多無間道。何須彼言。為斷如是如是品粗重起如是如是品對治等。故知如是如是重言不約見道三心而說。但依見修治道合言。對法明諸位斷義。不唯約初見道斷說故。二義中后說為正。
二障下品總名第三等者。問。諸論皆說此三心者依相見道總別建立。故唯識云。前二名法智。各別解故。第三名類智。總合解故。但是總觀我法二障所有斷相立此第三。如何說是二障下品。更以何障為下品耶。答。即彼二障無堪任性。既是粗重說為下品。而為第三。于理何失。若爾應亦許有中品。更以何法為中品耶。答。經論皆說有三粗重。在皮在膚在骨別故。由是粗重亦有三品。故相見道有三品障。
為能取及上下諦等者。依觀二取立十六者。所取即是四諦真如。能取即是緣真如智。依觀所取立法忍智八種觀心。依觀能取立類忍智八種觀心。此可即依觀能取所取別立法類十六心也。所有行相文中自顯。依觀上下十六者。上謂色界及無色界。下欲界。依觀欲界苦諦真如所起無間道立為法忍。所起解脫道立為法
【現代漢語翻譯】 現代漢語譯本：『記心』（Ji Xin，指無記心）。因為在三個時段都沒有隨眠煩惱的束縛。所以叫做『皆離隨眠』。『無記心』就是文中說的本識心。
如果按照他們所說的，這三種心是見道位所具有的，那麼就是指前面的無間道、解脫道和勝進道。但是仔細推敲這種說法，在道理上是不正確的。因為在見道位中，三界所有的迷惑都在一剎那間同時斷除。既然斷除迷惑的時候不分品類，那麼就不會另外生起多個無間道。又何必說，爲了斷除如此如此品類的粗重煩惱，而生起如此如此品類的對治法等等。所以要知道，如此如此的重複說法，不是針對見道位的三種心而說的。只是依據見道和修道合起來說，對法論中闡明各個階位的斷惑之義，不只是針對最初的見道位斷惑而說的。兩種解釋中，后一種說法是正確的。
『二障下品總名第三等』的意思是：有人問，各種論典都說這三種心是依據相見道總相和別相而建立的。所以《唯識論》說，前兩種心叫做『法智』（Fa Zhi），因為它們分別瞭解不同的法。第三種心叫做『類智』（Lei Zhi），因為它總合瞭解所有的法。但這只是總觀我法二障所有斷除的相狀而建立的第三種心。怎麼說是二障的下品呢？又以什麼障礙作為下品呢？回答說，就是那二障沒有堪能性，因為它們粗重，所以說是下品，而作為第三種心，在道理上有什麼不對呢？如果這樣，那麼也應該允許有中品。又以什麼法作為中品呢？回答說，經論都說有三種粗重，分別是在皮、在膚、在骨，所以不同。因此，粗重也有三品。所以相見道有三品障礙。
『為能取及上下諦等』的意思是：依據觀能取和所取而建立十六心。所取就是四諦（Si Di）的真如（Zhen Ru）。能取就是緣真如的智慧。依據觀所取而建立法忍智（Fa Ren Zhi）八種觀心。依據觀能取而建立類忍智（Lei Ren Zhi）八種觀心。這可以理解為依據觀能取和所取的不同而建立法類十六心。所有的行相在文中自然會顯現。依據觀上下十六心：上是指有頂（You Ding）和無所有頂（Wu Suo You Ding），下是指欲界（Yu Jie）。依據觀欲界苦諦（Ku Di）真如所生起的無間道，建立為法忍。所生起的解脫道，建立為法智。
【English Translation】 English version: 『Ji Xin』 (記心, referring to neutral mind). Because there are no latent afflictions binding it in the three periods of time. Therefore, it is called 『Jie Li Sui Mian』 (皆離隨眠, completely free from latent afflictions). 『Wu Ji Xin』 (無記心, neutral mind) is the fundamental consciousness mentioned in the text.
According to those who say that these three minds belong to the stage of the Path of Seeing, they refer to the preceding Immediate Path, Liberation Path, and Superior Progress Path. However, upon careful consideration, this explanation is not correct in principle. Because in the Path of Seeing, all the delusions of the Three Realms are simultaneously eradicated in a single moment. Since there is no distinction of categories when eradicating delusions, multiple Immediate Paths will not arise separately. Why then say that, in order to eradicate such and such categories of coarse and heavy afflictions, such and such categories of antidotes arise? Therefore, it should be known that the repeated use of 『such and such』 is not referring to the three minds of the Path of Seeing. It is only based on the combined explanation of the Path of Seeing and the Path of Cultivation that the Abhidharma clarifies the meaning of eradicating delusions at each stage, not just referring to the initial eradication of delusions in the Path of Seeing. Among the two explanations, the latter is correct.
The meaning of 『the lower grade of the Two Obstructions is collectively called the third, etc.』 is: Someone asks, various treatises all say that these three minds are established based on the general and specific aspects of the Path of Seeing. Therefore, the Vijnaptimatrata says that the first two minds are called 『Dharma Wisdom』 (法智, Fa Zhi) because they understand different dharmas separately. The third mind is called 『Category Wisdom』 (類智, Lei Zhi) because it understands all dharmas collectively. But this is only the third mind established by generally observing all the eradicated aspects of the Two Obstructions of self and dharma. How can it be said to be the lower grade of the Two Obstructions? And what obstruction is considered the lower grade? The answer is that the Two Obstructions lack the ability to function, and because they are coarse and heavy, they are said to be the lower grade, and as the third mind, what is wrong in principle? If so, then it should also be allowed that there is a middle grade. And what dharma is considered the middle grade? The answer is that the sutras and treatises all say that there are three types of coarse and heavy afflictions, which are different because they are in the skin, in the flesh, and in the bone. Therefore, there are also three grades of coarse and heavy afflictions. Therefore, the Path of Seeing has three grades of obstructions.
The meaning of 『for the grasper and the higher and lower truths, etc.』 is: Establishing the sixteen minds based on observing the grasper and the grasped. The grasped is the Suchness (真如, Zhen Ru) of the Four Noble Truths (四諦, Si Di). The grasper is the wisdom that cognizes Suchness. Establishing the eight types of minds of Dharma Endurance Wisdom (法忍智, Fa Ren Zhi) based on observing the grasped. Establishing the eight types of minds of Category Endurance Wisdom (類忍智, Lei Ren Zhi) based on observing the grasper. This can be understood as establishing the sixteen minds of Dharma and Category based on the difference between observing the grasper and the grasped. All the characteristics will naturally appear in the text. Establishing the sixteen minds based on observing the higher and lower: the higher refers to the Peak of Existence (有頂, You Ding) and the Peak of No-thingness (無所有頂, Wu Suo You Ding), and the lower refers to the Desire Realm (欲界, Yu Jie). Establishing Dharma Endurance based on the Immediate Path arising from observing the Suchness of the Truth of Suffering (苦諦, Ku Di) of the Desire Realm. Establishing Dharma Wisdom based on the Liberation Path arising from it.
智。依觀上界苦諦真如所起無間道立為類忍。所起解脫道立為類智。何故上界立為類耶。謂上界類下欲界斷所斷惑證所證理故。于上界而立類言。苦諦既爾。餘三準前。四諦共有八無間道八解脫道即成十六。此即依觀上下諦境別立法類十六心也。
正斷三界見苦所斷等者。謂於三界苦諦之下有二十八種分別惑。隨眠正是見苦真如正智之所斷也。故苦法忍見苦真如。正斷三界苦諦之下二十八種分別惑也。
七地已前諸識中等者。諸識即謂前七識也。以七地前猶起有相故。俱生障未全伏也。六識尚爾。第七必然。故七地前七識之中俱生煩惱亦得起也。
由能引識是無漏故等者。謂前五識生時必由意識引起。以是微劣少分別故。要以意識為分別根方得生故。其能引識既是無漏故。所引識障不行故。
第六意識入生空時等者。謂末那識與第六識為不共根六識方起。其末那識既無勝用。是故欲入無漏之時。必由意識而為道引。是故意識入生空時。即末那識我執不行。入法空時法執不行。方始得成平等性智。由斯意識入生空時。其第七識即是有漏故。所智障亦得起也。
以煩惱障不障十地等者。謂十地者即以法空真如理智差別建立故。唯所知障能障十地。其煩惱障但能發業招感生死。唯障涅槃。是
【現代漢語翻譯】 現代漢語譯本： 智：依據觀察上界苦諦（Dukkha-satya，痛苦的真諦）真如（Tathata，事物的真實本性）所生起的無間道（Anantarya-marga，無間斷的道路）建立為類忍（Ksanti，忍）。由（類忍）所生起的解脫道（Vimukti-marga，解脫的道路）建立為類智（Jnana，智慧）。為什麼上界要建立為『類』呢？因為上界能類比地獄，斷除欲界所應斷的迷惑，證得所應證的真理。因此在上界建立『類』的說法。苦諦既然如此，其餘三諦（集諦、滅諦、道諦）也參照前面的解釋。四諦共有八個無間道和八個解脫道，總共十六個。這就是依據觀察上下諦境的差別而建立的法類十六心（心識的十六個方面）。
正斷三界見苦所斷等：指的是在三界（欲界、色界、無色界）的苦諦之下有二十八種分別惑。隨眠（Anusaya，潛在的煩惱）正是見苦真如的正智所要斷除的。所以苦法忍（苦法智忍，對苦諦的忍）能見苦諦真如，從而斷除三界苦諦之下的二十八種分別惑。
七地已前諸識中等：諸識指的是前七識（眼識、耳識、鼻識、舌識、身識、意識、末那識）。因為七地（菩薩的第七個階段）之前仍然會生起有相（現象），俱生障（Sahaja-avarana，與生俱來的障礙）還沒有完全降伏。六識尚且如此，第七識必然也是這樣。所以在七地之前的七識之中，俱生煩惱也會生起。
由能引識是無漏故等：指的是前五識生起時，必定由意識引起。因為前五識微弱且少有分別，必須以意識作為分別的根本才能生起。既然能引發前五識的意識是無漏的（Anasrava，沒有煩惱的），那麼所引發的識的障礙就不會發生。
第六意識入生空時等：指的是末那識（Manas-vijnana，第七識）與第六識（意識）作為不共根，六識才能生起。末那識既然沒有殊勝的作用，所以想要進入無漏狀態時，必須由意識來引導。因此，當意識進入生空（生命的空性）時，末那識的我執（Atma-graha，對自我的執著）就不會發生作用；進入法空（諸法空性）時，法執（Dharma-graha，對法的執著）就不會發生作用。這樣才能成就平等性智（Samata-jnana，平等智慧）。因此，當意識進入生空時，第七識仍然是有漏的，所以所知障（Jnana-avarana，對所知事物的障礙）也會生起。
以煩惱障不障十地等：指的是十地（菩薩的十個階段）是以法空真如的理智差別而建立的。只有所知障才能障礙十地，煩惱障（Klesha-avarana，煩惱的障礙）只能引發業力，招感生死，只能障礙涅槃（Nirvana，寂滅）。
【English Translation】 English version: Intelligence: Based on the Anantarya-marga (path of immediate consequence) arising from the observation of the Tathata (suchness, the true nature of things) of Dukkha-satya (the truth of suffering) in the upper realms, Ksanti (forbearance) is established. The Vimukti-marga (path of liberation) arising from it is established as Jnana (wisdom). Why is 'category' established in the upper realms? Because the upper realms can be analogous to the lower realms, severing the delusions to be severed in the desire realm and realizing the truths to be realized. Therefore, the term 'category' is established in the upper realms. Since it is so with Dukkha-satya, the remaining three truths (Samudaya-satya, Nirodha-satya, and Marga-satya) are to be understood by analogy. The four truths have a total of eight Anantarya-margas and eight Vimukti-margas, making sixteen in all. This is the sixteen aspects of consciousness established based on the differences in the objects of observation in the upper and lower realms.
'Correctly severing what is severed by seeing suffering in the three realms, etc.': This refers to the twenty-eight kinds of discriminating delusions under the Dukkha-satya of the three realms (Kamadhatu, Rupadhatu, and Arupadhatu). Anusaya (latent defilements) are precisely what is to be severed by the correct wisdom of seeing the Tathata of suffering. Therefore, the Ksanti of Dukkha-dharma (forbearance towards the dharma of suffering) can see the Tathata of suffering, thereby severing the twenty-eight kinds of discriminating delusions under the Dukkha-satya of the three realms.
'Among the consciousnesses before the seventh Bhumi, etc.': The consciousnesses refer to the first seven consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, and Manas-consciousness). This is because before the seventh Bhumi (the seventh stage of a Bodhisattva), phenomena still arise, and Sahaja-avarana (innate obstructions) have not been completely subdued. If it is so with the six consciousnesses, it is certainly so with the seventh. Therefore, among the seven consciousnesses before the seventh Bhumi, innate afflictions can also arise.
'Because the consciousness that can lead is Anasrava (without outflows), etc.': This refers to the fact that when the first five consciousnesses arise, they must be initiated by the mind-consciousness. This is because the first five consciousnesses are weak and have little discrimination, and must rely on the mind-consciousness as the root of discrimination in order to arise. Since the consciousness that can initiate the first five consciousnesses is Anasrava, the obstructions of the consciousnesses that are initiated will not occur.
'When the sixth consciousness enters the emptiness of life, etc.': This refers to the fact that the Manas-consciousness (the seventh consciousness) and the sixth consciousness (mind-consciousness) serve as a non-common root for the six consciousnesses to arise. Since the Manas-consciousness does not have superior function, it must be guided by the mind-consciousness when it wants to enter the state of being without outflows. Therefore, when the mind-consciousness enters the emptiness of life, the Atma-graha (attachment to self) of the Manas-consciousness will not function; when it enters the emptiness of dharmas, the Dharma-graha (attachment to dharmas) will not function. Only then can Samata-jnana (the wisdom of equality) be achieved. Therefore, when the mind-consciousness enters the emptiness of life, the seventh consciousness is still with outflows, so Jnana-avarana (obstructions to knowledge) can also arise.
'Because Klesha-avarana (obstructions of affliction) do not obstruct the ten Bhumis, etc.': This refers to the fact that the ten Bhumis (the ten stages of a Bodhisattva) are established based on the differences in the rational wisdom of the Tathata of the emptiness of dharmas. Only Jnana-avarana can obstruct the ten Bhumis, while Klesha-avarana can only initiate karma, invite birth and death, and can only obstruct Nirvana (cessation).
故不能障十地也。若爾應與所知障別。便違唯識。故彼文云。煩惱障中此障必有。彼定用此為所依故。彼論又云。補特加羅我見起位。彼法我見亦必現行。如妄迷杌方謂人等。既許二障二執體同。如何所障乃有差。
【現代漢語翻譯】 現代漢語譯本 因此，它不能夠障礙十地（Dashabhumika，菩薩修行的十個階段）。如果這樣，它應該與所知障（Jnana-avarana，對真理的認知上的障礙）有所區別，這便違背了唯識（Vijnanavada，唯識宗）的教義。所以那段經文說：『在煩惱障（Klesha-avarana，由煩惱引起的障礙）中，此障必定存在，因為它一定以此為所依。』那部論典又說：『補特加羅（Pudgala，有情）的我見（Atma-drishti，認為有『我』的錯誤見解）生起時，彼法我見也必定現行，就像錯誤地把樹樁當成人一樣。』既然承認兩種障礙、兩種執著的本體相同，為何所障礙的事物卻有差別呢？
【English Translation】 English version Therefore, it cannot obstruct the Ten Bhumis (Dashabhumika, the ten stages of a Bodhisattva's practice). If that were the case, it should be different from the Jnana-avarana (Jnana-avarana, the obscuration of knowledge), which would contradict the Vijnanavada (Vijnanavada, the Consciousness-only school) doctrine. Therefore, that text says: 'Within the Klesha-avarana (Klesha-avarana, the obscuration of afflictions), this obscuration must exist, because it certainly uses this as its basis.' That treatise also says: 'When the Pudgala (Pudgala, sentient being)'s Atma-drishti (Atma-drishti, the false view of a self) arises, the Dharma-atma-drishti (the false view of self in phenomena) will also certainly manifest, just like mistakenly perceiving a tree stump as a person.' Since it is admitted that the substance of the two obscurations and the two attachments are the same, how can there be a difference in what is obstructed?