English
English version: 'Arising from Ignorance and the Like' (avidyādi utpāda): Regarding the view of 'Diminishing Result' (hānaphala), it refers to clinging to 'ignorance' (avidyā) as being the same as the result of 'non-action' (asaṃskṛta) and the like. Regarding the view of 'Augmenting Function' (ādhikyārtha), it refers to clinging to 'ignorance' as having different functions in producing 'formations' (saṃskāra) and the like. Regarding the view of 'Diminishing Function' (hānārtha), it refers to clinging to 'ignorance' as having no function at all in producing 'formations' and the like. If there are no such three types of clinging to augmentation or diminution, then one should know that this person is skilled in 'dependent origination' (pratītyasamutpāda). The meaning of 'dependent origination' has already been explained. What is the meaning of 'what is possible and what is impossible' (sthānāsthāna-artha)? The verse says: 'Regarding the unloved and the loved, co-arising and the superior lord, obtaining and acting without freedom, this is the meaning of what is possible and what is impossible.' Treatise: The meaning of 'what is possible and what is impossible' can be roughly understood from seven types of situations where one does not have freedom. First, not having freedom regarding the 'unloved' (an-iṣṭa), meaning that due to evil deeds, even without desire, one will fall into the evil realms. Second, not having freedom regarding the 'loved' (iṣṭa), meaning that due to virtuous deeds, even without desire, one will ascend to the good realms. Third, not having freedom regarding 'purity' (viśuddhi), meaning that if one does not continuously abandon the five hindrances (pañca āvaraṇāni) and does not cultivate the seven factors of enlightenment (sapta bodhyaṅgāni), one will definitely not be able to reach the end of suffering (duḥkhānta). Fourth, not having freedom regarding 'co-arising' (sahajāta), meaning that it is impossible for two Tathāgatas (tathāgata) or two Cakravartins (cakravartin) to appear in one world at the same time. Fifth, not having freedom regarding the 'superior lord' (adhipati), meaning that women cannot become Cakravartins, etc. Sixth, not having freedom regarding 'attainment' (adhigama), meaning that women cannot attain Pratyekabuddhahood (pratyekabuddha) or Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi). Seventh, not having freedom regarding 'manifestation' (pratyupasthāna), meaning that those who have seen the truth (dṛṣṭisatya) will definitely not manifest actions such as killing, while various ordinary beings (pṛthagjana) may manifest these actions. This is explained in detail in the Bahudhātuka-sūtra (bahudhātuka-sūtra), and one should accordingly decide and understand what is 'possible' (sthāna) and what is 'impossible' (asthāna). In this way, the meaning of 'what is possible and what is impossible' has already been explained. What is the meaning of 'faculty' (indriyārtha)? The verse says: 'The faculties have an augmenting function in taking, abiding, continuing, using, and the two purities.' Treatise: The twenty-two faculties (dvāviṃśati indriyāṇi) are established based on the augmenting meaning of six things. That is, regarding taking objects, the six faculties such as the eye (ṣaṭ indriyāṇi) have an augmenting meaning. The life faculty (jīvitendriya) has an augmenting meaning in maintaining the continuity of one lifetime. The two faculties of male and female (puruṣendriya, strīndriya) have an augmenting meaning in continuing the family lineage. Regarding being able to experience the results of good and evil deeds, the five faculties such as pleasure (sukhendriya) have an augmenting meaning. Regarding worldly purity, the five faculties such as faith (śraddhendriya) have an augmenting meaning. Regarding supramundane purity, the faculty of the unknown (anājñātāvīndriya) and the like have an augmenting meaning. The meaning of 'faculty' has already been explained. What is the meaning of 'world' (lokārtha)? The verse says: 'Cause, result, past, future, and function, this is what should be known as the meaning of world.' Treatise: It should be known that the meaning of 'world' (loka) is: 'cause' (hetu), 'result' (phala), 'past' (atīta), 'future' (anāgata), and 'function' (kriyā). --------------------------------------------------------------------------------
Chinese
知因果已未受用。随其所应三世义别。谓于因果俱已受用。是过去义。若于因果俱未受用。是未来义。若已受用因未已受用果。是现在义。已说世义。谛义云何。颂曰。 受及受资粮 彼所因诸行 二寂灭对治 是谛义应知 论曰。应知谛者即四圣谛。一苦圣谛。谓一切受及受资粮。契经中说。诸所有受皆是苦故。受资粮者。谓顺受法。二集圣谛。谓即彼苦所因诸行。三灭圣谛。谓前二种究竟寂灭。四道圣谛。谓即苦集能对治道。已说谛义。乘义云何。颂曰。 由功德过失 及无分别智 依他自出离 是乘义应知 论曰。应知乘者。谓即三乘。此中如应显示其义。若从他闻涅槃功德生死过失而起此智。由斯智故得出离者。是声闻乘。不从他闻涅槃功德生死过失自起此智。由斯智故得出离者。是独觉乘。若自然起无分别智。由斯智故得出离者。名无上乘。已说乘义。云何有为无为法义。颂曰。 有为无为义 谓若假若因 若相若寂静 若彼所观义 论曰。应知此中假谓名等。因谓种子所摄藏识。相谓器身并受用具。及转识摄意取思惟。意谓恒时思量性识。取谓五识取现境故。思惟即是第六意识。以能分别一切境故。如是若假若因若相。及相应法总名有为。若寂静者。 现代汉语译本： 了解因果但尚未受用。根据其所应，三世的意义有所区别。如果对于因和果都已经受用，这是过去的意思。如果对于因和果都尚未受用，这是未来的意思。如果已经受用了因但尚未受用果，这是现在的意思。已经说了世的意义。谛的意义是什么呢？颂说： ‘受及受资粮，彼所因诸行，二寂灭对治，是谛义应知。’ 论说：应当知道谛就是四圣谛。一是苦圣谛，指一切感受（受）以及感受的资粮。契经中说：‘所有感受都是苦’。感受的资粮，指顺应感受的法。二是集圣谛，指产生那些苦的因，也就是各种行为（诸行）。三是灭圣谛，指前两种（苦和集）的究竟寂灭。四是道圣谛，指能够对治苦和集的道路。 已经说了谛的意义。乘的意义是什么呢？颂说： ‘由功德过失，及无分别智，依他自出离，是乘义应知。’ 论说：应当知道乘，就是指三乘。这里根据情况显示它们的意义。如果从他人那里听闻涅槃（Nirvana）的功德和生死的过失而生起这种智慧，凭借这种智慧而得到解脱的人，是声闻乘（Śrāvakayāna）。如果不从他人那里听闻涅槃的功德和生死的过失，自己生起这种智慧，凭借这种智慧而得到解脱的人，是独觉乘（Pratyekabuddhayāna）。如果自然生起无分别智，凭借这种智慧而得到解脱的人，称为无上乘（Anuttarayāna）。 已经说了乘的意义。什么是有为法和无为法的意义呢？颂说： ‘有为无为义，谓若假若因，若相若寂静，若彼所观义。’ 论说：应当知道这里所说的‘假’，指的是名称等。‘因’，指的是种子所摄的阿赖耶识（Ālaya-vijñāna）。‘相’，指的是器世界、身体以及受用之物，以及转识所摄的意取和思惟。‘意’，指的是恒常思量的识。‘取’，指的是五识（五根所对应的五种感觉器官的意识）取现在的境界。‘思惟’，就是第六意识，因为它能够分别一切境界。像这样，假、因、相以及相应的法，总称为有为法。‘寂静’，指的是无为法。
English
English version: Understanding cause and effect but not yet experiencing them. The meanings of the three times differ according to what is appropriate. If both cause and effect have been experienced, that is the meaning of the past. If neither cause nor effect has been experienced, that is the meaning of the future. If the cause has been experienced but the effect has not yet been experienced, that is the meaning of the present. The meaning of time has been explained. What is the meaning of truth (satya)? The verse says: 'Suffering and the resources for suffering, the actions that are their cause, the two cessations and their antidotes, these should be known as the meaning of truth.' The treatise says: It should be known that truth refers to the Four Noble Truths. First is the Noble Truth of Suffering (Duḥkha satya), which refers to all feelings (vedanā) and the resources for feeling. As stated in the scriptures, 'All feelings are suffering.' The resources for feeling refer to the dharmas that accord with feeling. Second is the Noble Truth of the Origin (Samudaya satya), which refers to the actions (saṃskāra) that are the cause of that suffering. Third is the Noble Truth of Cessation (Nirodha satya), which refers to the ultimate cessation of the first two (suffering and origin). Fourth is the Noble Truth of the Path (Mārga satya), which refers to the path that can counteract suffering and its origin. The meaning of truth has been explained. What is the meaning of vehicle (yāna)? The verse says: 'Through merits and faults, and non-discriminating wisdom, relying on others or self-liberation, these should be known as the meaning of vehicle.' The treatise says: It should be known that vehicle refers to the Three Vehicles. Here, their meanings are shown as appropriate. If one hears from others about the merits of Nirvana (Nirvana) and the faults of Samsara (Saṃsāra), and arises this wisdom, and through this wisdom attains liberation, that is the Śrāvakayāna (Śrāvakayāna). If one does not hear from others about the merits of Nirvana and the faults of Samsara, but arises this wisdom oneself, and through this wisdom attains liberation, that is the Pratyekabuddhayāna (Pratyekabuddhayāna). If non-discriminating wisdom arises naturally, and through this wisdom attains liberation, that is called the Anuttarayāna (Anuttarayāna). The meaning of vehicle has been explained. What are the meanings of conditioned (saṃskṛta) and unconditioned (asaṃskṛta) dharmas? The verse says: 'The meaning of conditioned and unconditioned, refers to the nominal, the cause, the characteristic, the quiescence, and the object contemplated.' The treatise says: It should be known that 'nominal' here refers to names and so on. 'Cause' refers to the Ālaya-vijñāna (Ālaya-vijñāna) contained within the seeds. 'Characteristic' refers to the container world, the body, and the objects of enjoyment, as well as the mental grasping and thinking included in the transforming consciousnesses. 'Mental grasping' refers to the consciousness that constantly thinks. 'Grasping' refers to the five consciousnesses (the consciousnesses of the five sense organs) grasping present objects. 'Thinking' is the sixth consciousness, because it can discriminate all objects. Thus, the nominal, the cause, the characteristic, and the corresponding dharmas are collectively called conditioned dharmas. 'Quiescence' refers to unconditioned dharmas. --------------------------------------------------------------------------------
Chinese
谓所证灭及能证道。能寂静故。彼所观义。谓即真如。是寂静道所缘境故。如是所说若诸寂静若所观义总名无为。应知此中缘蕴等十义所起正知。名蕴等善巧。 真实总义略有二种。谓即能显所显真实。能显真实。谓即最初三种根本。能显余故。所显真实。谓后九种。是初根本。所显示故。所显九者。一离增上慢所显真实。二对治颠倒所显真实。三声闻乘出离所显真实。四无上乘出离所显真实。由粗能成熟细能解脱故。五能伏他论所显真实。依喻导理降伏他故。六显了大乘所显真实。七入一切种所知所显真实。八显不虚妄真如所显真实。九入我执事。一切秘密所显真实。 辩修对治品第四 已辩真实。今次当辩修诸对治。即修一切菩提分法此中先应说修念住。颂曰。 以粗重爱因 我事无迷故 为入四圣谛 修念住应知 论曰。粗重由身而得显了。故观察此入苦圣谛。身以有粗重诸行为相故。以诸粗重即行苦性。由此圣观有漏皆苦。诸有漏受说为爱因。故观察此入集圣谛。心是我执所依缘事。故观察此入灭圣谛。怖我断灭由斯离故。观察法故。于染净法远离愚迷入道圣谛。是故为入四圣谛理。最初说修四念住观。已说修念住。当说修正断。颂曰。 已遍知障治 一切种差别 现代汉语译本：所谓所证的寂灭以及能证的道，是因为它们能够寂静。而所观的义理，就是真如（万物的真实本性），因为它是寂静之道所缘的境界。像这样所说的，无论是寂静还是所观的义理，总的来说都叫做无为（不生不灭的境界）。应当知道，这里面缘于蕴等等十种义理所产生的正确认知，叫做蕴等等的善巧。 真实的总体意义大致有两种，即能够显现的真实和所显现的真实。能够显现的真实，就是最初的三种根本（蕴、界、处），因为它们能够显现其余的法。所显现的真实，就是后面的九种，因为它们是被最初的根本所显示的。所显现的九种真实是：一、远离增上慢（未证言证的傲慢）所显现的真实；二、对治颠倒（错误的认知）所显现的真实；三、声闻乘（小乘）出离所显现的真实；四、无上乘（大乘）出离所显现的真实，因为粗略的法能够成熟，精细的法能够解脱；五、能够降伏其他论点所显现的真实，依靠比喻引导道理来降伏他人；六、显现了大乘所显现的真实；七、进入一切种所知（一切知识）所显现的真实；八、显现不虚妄的真如所显现的真实；九、进入我执（对自我的执着）的事，一切秘密所显现的真实。 辩修对治品第四 已经辨析了真实，现在接下来应当辨析修习各种对治法，也就是修习一切菩提分法（通往觉悟的各种方法）。这里面首先应当说修习念住（正念的安住）。颂词说： 因为粗重和爱的原因，对于我（自我）的事没有迷惑的缘故，为了进入四圣谛（苦、集、灭、道），应当知道修习念住。 论述说：粗重（身体的沉重感）由身体而显现，所以观察身体可以进入苦圣谛。身体以具有粗重等行为特征为相，因为各种粗重就是行苦的性质。由此圣观认为有漏（有烦恼）皆是苦。各种有漏的感受被称为爱的起因，所以观察感受可以进入集圣谛。心是我执所依赖的缘起之事，所以观察心可以进入灭圣谛。因为害怕我（自我）断灭，通过这种观察可以远离这种恐惧。观察法（诸法）的缘故，对于染污和清净的法远离愚昧迷惑，进入道圣谛。因此，为了进入四圣谛的道理，最初说修习四念住观。已经说了修习念住，接下来应当说修正断（正确的断除）。颂词说： 已经普遍知晓了障碍和对治，以及一切种类的差别