English
English version: Thus and so forth. Within the undefiled conduct and dwelling, to explain that the Dharma itself is undefiled, the Sutra says: 'Subhuti (one of the Buddha's ten principal disciples)! If a Bodhisattva, with immeasurable countless worlds,' and so on. To explain that transmigration is also undefiled, the verse says: 'Like stars, cataracts, lamps, illusions, dewdrops, bubbles, dreams, lightning, and clouds, all conditioned phenomena should be viewed as such.' This verse reveals four aspects of conditioned phenomena: the aspect of self-nature, the aspect of attachment to dwelling and taste, the aspect of following faults, and the aspect of following liberation. Among them, the aspect of self-nature refers to the common characteristics of perception and knowledge, which should be seen like stars. Why? Because their light exists in the darkness of ignorance, but not in the light of wisdom. The view of self in persons and dharmas is like a cataract, and should be seen as such. Why? Because it grasps what is meaningless. Consciousness is like a lamp, and should be seen as such. Why? Because it blazes due to craving and attachment. Among them, the aspect of attachment to dwelling and taste refers to attachment to inverted realms. It is like an illusion, and should be seen as such. Why? Because it arises from inverted views. Among them, the aspect of following faults refers to following impermanence and so on. The metaphor of dewdrops shows that the substance of phenomena is non-existent, because it follows impermanence. The metaphor of bubbles shows the aspect of following the nature of suffering, because what is experienced is like a bubble. If there is experience, it is all suffering, so following existence should be understood: its arising is suffering of suffering, its destruction is suffering of change, and its non-separation is suffering of conditioning. Furthermore, in the Fourth Dhyana and the Formless Realms, non-suffering and non-pleasure are established because they are superior. Among them, the aspect of following liberation refers to following the non-self of persons and dharmas, because liberation can be attained through clinging, so non-self is said to be liberation. Following refers to past actions and so on, using metaphors such as dreams to show these past actions, because of the place of mindfulness, they are like dreams; the present is like lightning because it does not last long; the future is like clouds because its coarse and evil seeds, like the void, entice the mind to depart. Knowing the transformation and arising of the actions of the three times in this way, one can penetrate non-self, which reveals the aspect of following liberation. Those dwelling places and so on, briefly speaking, can be satisfied with eight types. --------------------------------------------------------------------------------
Chinese
所谓：摄住处，波罗蜜净住处，欲住处，离障碍住处，净心住处，究竟住处，广大住处，甚深住处。于中，摄住处者，谓发心。波罗蜜净住处者，谓波罗蜜相应行。欲住处者，谓欲得色身、法身。离障碍住处者，谓余十二种。净心住处者，谓证道。究竟住处者，谓自此已上皆求佛地。广大及甚深住处者，通一切处。 于初住处中，若说“菩萨应生如是心：‘所有众生’”如是等，此为广大。若复说言“若菩萨众生想转”如是等，此为甚深。于第二住处中，若说“菩萨不住于事，应行布施”如是等，此为甚深。若复说言“彼所有福聚，不可量取”如是等，此为广大。 如是于余住处中，广大、甚深等随所相应应知。 已说住处。何者对治？彼如是相应行相行诸住处时，有二种对治应知，谓邪行及共见正行。此中，见者，谓分别也。 于初住处中，若说“菩萨应生如是心：‘所有众生’”等，此是邪行对治，生如是心是菩萨邪行。若复说言“若菩萨众生想转”等，此为共见正行对治。此分别执，菩萨亦应断，谓“我应灭度众生”故。 于第二住处中，若说“应行布施”，此为邪行对治，非无布施是菩萨邪行。若复说言“住于事”等，是共见正行对治。此分别执，菩萨亦应断，谓“应行布施 现代汉语译本： 所谓：摄住处（Shezhu Chu，意为摄取之处），波罗蜜净住处（Boluo Mi Jingzhu Chu，意为波罗蜜清净之处），欲住处（Yu Zhu Chu，意为欲求之处），离障碍住处（Li Zhangai Zhu Chu，意为远离障碍之处），净心住处（Jingxin Zhu Chu，意为清净心之处），究竟住处（Jiuijing Zhu Chu，意为究竟之处），广大住处（Guangda Zhu Chu，意为广大之处），甚深住处（Shenshen Zhu Chu，意为甚深之处）。其中，摄住处，指的是发菩提心。波罗蜜净住处，指的是与波罗蜜相应的修行。欲住处，指的是希望获得色身和法身。离障碍住处，指的是其余十二种住处。净心住处，指的是证悟佛道。究竟住处，指的是从此以后都追求佛的境界。广大和甚深住处，则通于一切处。 在最初的住处中，如果说‘菩萨应当生起这样的心念：所有众生’等等，这就是广大。如果又说‘如果菩萨的众生之想转变’等等，这就是甚深。在第二个住处中，如果说‘菩萨不住着于事物，应当行布施’等等，这就是甚深。如果又说‘他所有的福德聚集，不可衡量’等等，这就是广大。 像这样，在其余的住处中，广大、甚深等应当根据相应的情况来理解。 已经说了住处。什么是对治呢？当他这样相应地修行、实践这些住处时，有两种对治应当知道，即邪行和共见正行。这里所说的‘见’，指的是分别执着。 在最初的住处中，如果说‘菩萨应当生起这样的心念：所有众生’等等，这是对治邪行，生起这样的心念是菩萨的邪行。如果又说‘如果菩萨的众生之想转变’等等，这是对治共见正行。这种分别执着，菩萨也应当断除，因为‘我应当灭度众生’的念头也是一种执着。 在第二个住处中，如果说‘应当行布施’，这是对治邪行，并非不布施是菩萨的邪行。如果又说‘住着于事物’等等，这是对治共见正行。这种分别执着，菩萨也应当断除，因为‘应当行布施’的念头也是一种执着。
English
English version: These are: Abiding in gathering (Shezhu Chu, meaning the place of gathering), Abiding in the purity of Paramita (Boluo Mi Jingzhu Chu, meaning the pure place of Paramita), Abiding in desire (Yu Zhu Chu, meaning the place of desire), Abiding in freedom from obstacles (Li Zhangai Zhu Chu, meaning the place of freedom from obstacles), Abiding in pure mind (Jingxin Zhu Chu, meaning the place of pure mind), Abiding in ultimate reality (Jiuijing Zhu Chu, meaning the ultimate place), Abiding in vastness (Guangda Zhu Chu, meaning the place of vastness), Abiding in profoundness (Shenshen Zhu Chu, meaning the place of profoundness). Among them, abiding in gathering refers to generating the aspiration for enlightenment. Abiding in the purity of Paramita refers to practices corresponding to Paramita. Abiding in desire refers to desiring to attain the Rupakaya (form body) and Dharmakaya (dharma body). Abiding in freedom from obstacles refers to the remaining twelve types of abiding. Abiding in pure mind refers to attaining the path. Abiding in ultimate reality refers to seeking the Buddha-ground from this point onward. Abiding in vastness and profoundness encompasses all places. In the first abiding, if it is said, 'Bodhisattvas should generate such a thought: 'All sentient beings,'' and so on, this is vastness. If it is further said, 'If a Bodhisattva's thought of sentient beings transforms,' and so on, this is profoundness. In the second abiding, if it is said, 'Bodhisattvas should not dwell on things, they should practice giving,' and so on, this is profoundness. If it is further said, 'The accumulation of merit they possess is immeasurable,' and so on, this is vastness. Likewise, in the remaining abidings, vastness, profoundness, and so on, should be understood according to their corresponding situations. The abidings have been explained. What are the antidotes? When one practices and engages in these abidings in such a corresponding manner, two types of antidotes should be known: wrong practice and correct practice based on common views. Here, 'view' refers to conceptualization. In the first abiding, if it is said, 'Bodhisattvas should generate such a thought: 'All sentient beings,'' and so on, this is the antidote to wrong practice; generating such a thought is a wrong practice for Bodhisattvas. If it is further said, 'If a Bodhisattva's thought of sentient beings transforms,' and so on, this is the antidote to correct practice based on common views. Bodhisattvas should also abandon this conceptual clinging, because the thought 'I should liberate sentient beings' is also a form of clinging. In the second abiding, if it is said, 'One should practice giving,' this is the antidote to wrong practice; not giving is a wrong practice for Bodhisattvas. If it is further said, 'Dwelling on things,' and so on, this is the antidote to correct practice based on common views. Bodhisattvas should also abandon this conceptual clinging, because the thought 'One should practice giving' is also a form of clinging. -------------------------------------------------------------------------------- ”故。
Chinese
何者不失？谓离二边。云何二边？谓增益边、损减边。若于如言辞法中，分别执有自性，是增益边。若于法无我事中而执为无，是损减边。于中，若说言“世尊！若福聚，非聚”者，此遮增益边，以无彼福聚分别自性故。若复说言“是故如来说福聚”，此遮损减边，以彼虽不如言辞有自性，而有可说事，以如来说福聚故，此得显示如是。“须菩提！佛法、佛法者，如来说非佛法”者，此遮增益边。“是名佛法”者，此遮损减边。于中，如来说非佛法者，显示不共义。是名佛法者，显示相应义。何者是相应？若佛法如说有自性者，则如来不说佛法，以虽不说亦自知故，是故无有自性；为世谛故，如来说名佛法。如是，于一切处显示不共及相应义应知。 复次，佛法者，摄波罗蜜事及念处等菩提分应知。菩萨离此二边故，于彼对治不复更失，故名不失。 何者地？此地有三种，谓信行地、净心地、如来地。于中，十六住处显示信行地，证道住处是净心地，究竟住处是如来地。 云何立名？名“金刚能断”者，此名有二义相应应知，如说入正见行、入邪见行故。金刚者，细、牢故。细者，智因故。牢者，不可坏故。能断者，般若波罗蜜中闻思修所断，如金刚断处而断故，是名金刚能断。又 现代汉语译本： 因此。 什么是不失（不失去）？ 意思是远离两种边见。什么是两种边见？ 意思是增益边和损减边。如果在如言辞法（如字面意义的法）中，分别执着于有自性，这就是增益边。如果在法无我（诸法无我）的事实中却执着于无，这就是损减边。其中，如果说‘世尊！如果福德之聚，不是聚’，这是为了遮止增益边，因为没有那福德之聚可分别的自性。如果又说‘是故如来说福德之聚’，这是为了遮止损减边，因为那福德之聚虽然不如言辞所说的那样有自性，但有可说的实事，因为如来说福德之聚，这就可以显示是这样的。‘须菩提！佛法、佛法者，如来说非佛法’，这是为了遮止增益边。‘是名佛法’，这是为了遮止损减边。其中，如来说非佛法，显示的是不共之义（独特的意义）。是名佛法，显示的是相应之义（相符的意义）。什么是相应？如果佛法如所说的那样有自性，那么如来就不会说佛法，因为即使不说也自己知道，所以佛法没有自性；为了世俗谛的缘故，如来说名为佛法。像这样，在一切处显示不共及相应之义，应当知道。 再者，佛法，应当知道是摄取波罗蜜（paramita，到彼岸）之事以及念处（smrti-upasthana）等菩提分（bodhi-paksa）。菩萨远离这两种边见，因此对于那些对治法不再失去，所以名为不失。 什么是地（bhumi，境界）？这地有三种，即信行地、净心地、如来地。其中，十六住处显示的是信行地，证道住处是净心地，究竟住处是如来地。 如何立名？名为‘金刚能断’，这个名称有二义相应，应当知道，如说入正见行、入邪见行一样。金刚，是因为它细、牢固。细，是智慧之因。牢固，是不可破坏。能断，是般若波罗蜜（prajna-paramita，智慧到彼岸）中闻思修所断的，就像金刚断物一样断除，所以名为金刚能断。又
English
English version: Therefore. What is 'not losing'? It means being apart from the two extremes. What are the two extremes? They are the extreme of addition and the extreme of subtraction. If, in the Dharma of literal expressions, one separately clings to inherent existence, that is the extreme of addition. If, in the matter of the non-self of phenomena, one clings to non-existence, that is the extreme of subtraction. Among these, if it is said, 'World Honored One! If it were a collection of merit, it would not be a collection,' this is to negate the extreme of addition, because there is no separately existing inherent nature of that collection of merit. If it is further said, 'Therefore, the Tathagata speaks of a collection of merit,' this is to negate the extreme of subtraction, because although that collection of merit does not have inherent existence as expressed in words, there is a speakable reality, because the Tathagata speaks of a collection of merit; this is how it is shown. 'Subhuti! What the Buddha-dharma, Buddha-dharma is, the Tathagata says, is not Buddha-dharma,' this is to negate the extreme of addition. 'It is called Buddha-dharma,' this is to negate the extreme of subtraction. Among these, the Tathagata's saying 'is not Buddha-dharma' shows the meaning of uniqueness. 'It is called Buddha-dharma' shows the meaning of correspondence. What is correspondence? If the Buddha-dharma had inherent existence as spoken of, then the Tathagata would not speak of Buddha-dharma, because even without speaking, he would know it himself; therefore, there is no inherent existence; for the sake of conventional truth, the Tathagata speaks of it as Buddha-dharma. Thus, it should be known that the meaning of uniqueness and correspondence is shown in all places. Furthermore, Buddha-dharma should be known as encompassing the activities of the paramitas (paramita, perfection, going beyond) and the limbs of enlightenment (bodhi-paksa) such as the mindfulnesses (smrti-upasthana). Because the Bodhisattva is apart from these two extremes, he no longer loses those antidotes, therefore it is called 'not losing'. What is a ground (bhumi)? There are three kinds of grounds: the ground of faith-conduct, the ground of pure mind, and the ground of the Tathagata. Among these, the sixteen abodes show the ground of faith-conduct, the abode of realizing the path is the ground of pure mind, and the ultimate abode is the ground of the Tathagata. How is the name established? The name 'Vajra Cutter' should be known as corresponding to two meanings, just as it is said to enter the path of right view and enter the path of wrong view. Vajra (diamond) is because it is subtle and firm. Subtle, because it is the cause of wisdom. Firm, because it is indestructible. 'Cutter' is what is cut off by hearing, thinking, and meditating in the Prajna-paramita (prajna-paramita, perfection of wisdom, going beyond wisdom), just as a vajra cuts when it cuts, therefore it is called Vajra Cutter. Also --------------------------------------------------------------------------------