Chinese
是能见道。（见道）。第一有能取分别和所取分别。其中，将境视为具有功德而趣入，是分别的趣入，能取分别；将境视为具有过患而遮止，是分别的遮止，能取分别。前者，极净是指对一切法进行观察的法的寂静自性，大乘的种姓菩提萨埵，以及由此道得以如实成就，道智的对境不迷乱，相违品，对治断除，菩提萨埵自己不领悟，行道智，道智的作业，以及所作的果，二资粮，执著对这些趣入，是依赖于所依作转变的所依，具有境的能取进行分别，这被认为是九种。后者，由于无方便、缺少智慧而堕入于分别有寂的相执，因此是声闻、独觉的分别低下，以及具有方便的般若波罗蜜多的无执著，成就佛陀之道的行相方便智慧不圆满，依赖于下劣道，这些对一切种智生起欢喜，其他乘需要般若波罗蜜多的助缘，以及所追求的果从一切种智中颠倒，仅仅领悟人无我的智慧狭隘，以及色等事物的空性，以及缘于布施等的各种相执，安住于一切种智，以及对趣入其中的道愚昧，以及布施等五度跟随般若波罗蜜多之后，跟随之后前往一切种智，对这些进行分别，这九种自性是将下劣道视为具有过患而遮止的所依，这些遮止的色分别是从缘于声闻等独觉的下劣道之意中产生的。第二，所取分别，将有情执著为实有补特伽罗的凡夫分别，以及将有情执著为常有的圣者分别，这两种。第一，执著色等，以及简略，以及作意色等，以及由于作意，界与这三者紧密相连并增长，以及安住于色等，以及色等。
English
It is the path of seeing. (Seeing Path). The first has the grasp-thought and the grasped-thought. Among them, entering by seeing the object as having merits is the entering of thought, the grasp-thought; stopping by seeing the object as having faults is the stopping of thought, the grasp-thought. The former, the extremely pure, refers to the solitary essence of the Dharma that examines all Dharmas, the Bodhisattva of the Mahayana lineage, and the path by which it is truly accomplished, the object of the wisdom of the path is not confused, the opposing side, the antidote is cut off, the Bodhisattva does not realize himself, the act of the wisdom of the path, the activity of the wisdom of the path, and the result of the action, the two accumulations, grasping the entry into these is the dependent on the side of the dependent that relies on the transformation of the support, and the discrimination by the grasp of the object with the object is considered to be nine kinds. The latter, because of the lack of skillful means and the lack of wisdom, it falls into the clinging to the characteristics of thinking about existence and peace, so the discrimination of the Hearers and Solitary Buddhas is inferior, and the skillful means of Prajnaparamita is without clinging, the aspect of the path to achieve Buddhahood is incomplete in skillful means and wisdom, relying on the inferior path, these arouse joy in all-knowingness, other vehicles need the auxiliary cause of Prajnaparamita, and the fruit to be sought is reversed from all-knowingness, the wisdom of merely realizing the selflessness of the person is narrow, and the emptiness of things such as form, and the various clinging to characteristics that are related to generosity, etc., abiding in all-knowingness, and being ignorant of the path to enter into it, and the five perfections such as generosity follow after Prajnaparamita, and after following, they go to all-knowingness, discriminating these, these nine kinds of self-nature are the dependents on the side of stopping by seeing the inferior path as having faults, these stopping form-discriminations arise from the mind that is related to the inferior path of the Hearers and Solitary Buddhas. Secondly, the grasped-thought, the ordinary person's thought of grasping sentient beings as substantially existing persons, and the noble one's thought of grasping sentient beings as permanent, these two. First, grasping form, etc., and briefly, and attending to form, etc., and because of attending, the realms are closely related to these three and increase, and abiding in form, etc., and form, etc.
Chinese
对于地界的明显执着，以及对于所执着之法的实物进行考察，还有对于“三轮”的贪恋，以及其对治之法般若波罗蜜多的行持，以及在般若波罗蜜多中产生执念，即使想要随心所欲地行事，也是从般若波罗蜜多中退失。对于这些，执着为实有，这是两种执着中的第一种，应当了解。第二种是，无论为了声闻乘还是独觉乘的道路，都无法如所缘般确定地产生遍知，以及般若波罗蜜多所包含的六度是通往菩提心和遍知的道路，并且确定地认为声闻乘和独觉乘的道路不是菩萨的道路。还有，诸法是具有止息的生起，并且色等事物既不是具有，也不是不具有。执着于色等所依处，以及执着于所依处之色法的自性中的任何一处，并且想要成佛，因此努力追求六度，并且是统治一切的因。没有其他途径，只有般若波罗蜜多。菩萨在行持般若波罗蜜多时，魔的反对是所缘。对于这些，将它们执着为常有的事物，这种分别念是除了实执之外的常执。现在宣讲第二部分，对治道，即见道，这部分有三点：确定菩提，宣讲见道本身，以及宣讲两种三摩地。第一点是：对于菩提，其他人在般若波罗蜜多中行持，圣者以各种方式行持，有一百六十位比丘，如星辰般多的劫数后，将证得无上菩提，被授记为名为“花散”的如来将全部出现在世间。为了获得菩提，必须行持般若波罗蜜多，而行持也依赖于听闻般若波罗蜜多，使其词句和意义不被遗忘，因此，获得菩提的因是般若波罗蜜多的词句和意义不被浪费地掌握和理解，然后向他人展示并广泛传播，这样赞美了阿难。像这样传授，词句和意义不被遗忘，依靠安住在殊胜之法中的菩萨的禅定，获得菩提没有障碍的因，无量功德增长的经，就是见道无间道。
English
Attachment to the manifest realm, examining the entities of the objects of attachment, and attachment to the "three spheres," as well as the practice of the Prajñāpāramitā as its antidote, and even if one conceptualizes and becomes attached to the Prajñāpāramitā, wanting to proceed as one desires, it is a falling away from the Prajñāpāramitā. To grasp these as substances is the first of the two grasps, which should be understood. The second is that, whether for the path of the Śrāvakas or Pratyekabuddhas, definitive omniscience will not arise as intended, and the six perfections contained within the Prajñāpāramitā are the path to Bodhicitta and omniscience, and to definitively grasp that the path of the Śrāvakas and Pratyekabuddhas is not the path of the Bodhisattvas. Also, all dharmas are arising with cessation, and entities such as form are neither possessed nor not possessed. Grasping the basis of form, etc., and grasping anything in the nature of the basis, form, and desiring to attain Buddhahood, therefore striving for the six perfections, and it is the cause of dominating all. There is no other gateway than the Prajñāpāramitā. The opponents of the Māras when Bodhisattvas practice the Prajñāpāramitā are the objects of focus. The conceptualization that grasps these as permanent entities is the grasp of permanence other than the grasp of substance. Now, the second part, explaining the antidote, the path of seeing, has three points: establishing Bodhi, explaining the path of seeing itself, and then explaining the two samādhis. The first point is: For Bodhi, others practice the Prajñāpāramitā, the noble ones practice in various ways, there are one hundred and sixty monks, after kalpas as numerous as stars, they will attain unsurpassed Bodhi, and it is prophesied that the Tathāgatas named "Flower Scatter" will all appear in the world. To attain that Bodhi, one must practice the Prajñāpāramitā, and the practice also depends on hearing the Prajñāpāramitā without forgetting its words and meaning, therefore, the cause of attaining that Bodhi is to grasp and understand the words and meaning of the Prajñāpāramitā without wasting them, and then to show them to others and spread them widely, thus praising Ānanda. Transmitting in this way, without forgetting the words and meaning, relying on the meditation of the Bodhisattvas who abide in the supreme Dharma, the sutra of the unobstructed cause of attaining Bodhi, the immeasurable increase of merit, is the unobstructed path of the path of seeing.
Chinese
这就是它的特征。因为经中说，在见道时获得法身，以及其余各地的法身圆满。那么，初地所获得的法身菩提的体性是什么呢？本来就有的垢染不是通过道的力量突然断除的，而是从原始以来就已断除垢染，并且从原始以来就不生的无二智慧，这就是菩提的体性，这样宣说并开示。因为本来就有的垢染不是突然断除的，所以断除垢染的执着生起，本来就有的生不是突然变为不生的，所以称为不生智慧，这些要按照顺序结合起来理解。如果认为菩提的自性，断除和不生的体性，是通过见道时突然产生的，那是不对的。因为对于从未有过分别念及其生起的无为菩提来说，分别念和它的生起本来就存在，见道时突然遮止是不可能的，对于这种自性清净的菩提，被称为见的道的力量，能将先前存在的分别念的种类突然断除什么呢？分别念的生起遮止先前存在的，突然变为不生的状态，菩提也是先前没有的吗？如果是这样，那么被其他事物遮蔽的法也像菩提一样本来就存在了。对于所知，也说导师菩提通过道的力量突然断除了本来就存在的遮蔽，如果这样说，就会被称作“这是前所未有的伟大奇迹啊！”，并被视为奇特而嘲笑。自性清净的菩提，对于这种菩提来说，本来就有的遮蔽和它的生起，没有什么需要通过道的力量突然去除的，也没有什么需要通过道的力量突然安立的，没有先前没有的垢染断除和不生的无漏功德的智慧的形象。因此，对于这种无有去除和安立的真实菩提，要如实地观修，不作分别念的禅定，没有任何破立等戏论。这样修习，就能在初地获得不分别念的智慧的真实见道，从而从世间的突然死亡中解脱。
English
That is its characteristic. Because it is said in the scriptures that the Dharmakaya is attained on the path of seeing, and the Dharmakaya is perfected in the remaining grounds. So, what is the nature of the Dharmakaya Bodhi attained on the first ground? The defilements that have always been there are not suddenly eliminated by the power of the path, but rather the defilements have been eliminated from the very beginning, and the non-dual wisdom that does not arise from the very beginning is the nature of Bodhi, so it is said and taught. Because the defilements that have always been there are not suddenly eliminated, the attachment to the elimination of defilements arises, and the birth that has always been there does not suddenly become unborn, so it is called unborn wisdom, and these should be understood by combining them in order. If it is thought that the nature of Bodhi, the nature of cessation and non-arising, is suddenly produced through the path of seeing, that is not correct. Because for the unconditioned Bodhi that has never had conceptual thought and its arising, conceptual thought and its arising have always existed, it is impossible to suddenly stop it on the path of seeing, for this self-nature pure Bodhi, the power of the path called seeing, what kind of previously existing conceptual thought can be suddenly eliminated? The arising of conceptual thought prevents the previously existing, and suddenly becomes unborn, is Bodhi also previously non-existent? If so, then the dharmas obscured by other things also exist in their own nature like Bodhi. For the knowable, it is also said that the teacher Bodhi suddenly eliminates the obscurations that have always existed through the power of the path, if it is said in this way, it will be called "This is an unprecedented great miracle!", and it will be regarded as strange and ridiculed. Self-nature pure Bodhi, for this Bodhi, the obscurations that have always existed and its arising, there is nothing that needs to be suddenly removed by the power of the path, and there is nothing that needs to be suddenly established by the power of the path, there is no image of wisdom of the unpolluted qualities of the elimination of defilements and non-arising that were not previously there. Therefore, for this true Bodhi that has no removal and establishment, one should truly contemplate without the conceptual thought of samadhi, without any elaboration such as refutation and establishment. By practicing in this way, one can attain the true path of seeing of the wisdom of non-conceptual thought on the first ground, and thus be liberated from the sudden death of the world.
Chinese
我已超越世间。第二是布施中包含其他五者，以及等等，从持戒到智慧等每一个，这六者每一个以五五包含的方式，互相包含一切的智慧，即见道一刹那所引发的知法忍所包含的，此时在此处显示为见道。第三是从禅定等五度包含的方式显示之后，般若波罗蜜多中包含其他五者，其中包含禅定的方式是，狮子奋迅三摩地是菩萨入于初禅。从那之后起身，次第进入第二禅等，乃至无所有处。从那之后起身，进入灭尽定。从那之后起身，从无所有处开始，逆转次第，直至初禅之间，入定是狮子奋迅三摩地。如是入定之后，在后得位，从无明缘行开始，直至生缘老死，顺应缘起之理；从老死缘无明，直至无明缘识，以不顺应之理见到的，是取相之分别，这是取相二者之初，即取相一者，是般若波罗蜜多的行相，以其为对境的对境有者。第二是逆转的取相，心和心所向对境散布和进入，是成为对境的对境有者，这是佛陀所认可的。从对境的角度来说有九种：不生起菩提心，不忆念无上菩提之精要的心和心所生起，忆念小乘的心和心所生起，不忆念圆满菩提的心和心所生起，修持般若波罗蜜多能获得遍智吗的犹豫之心和心所生起，不修持能获得吗的疑惑之心和心所生起，对于那些，即使逆转修持，修持也像未修持一样，未修持也能获得吗的疑惑生起，修持也不是未修持也不是等等。