Chinese
敷座结加趺坐。端身而住正念不动。唐译云。端身正愿住对面念。无著云。显示唯寂者。于此能觉能说故。然大圣现迹必有所表。表本觉之佛在五蕴之都。觉魔军本空名为战胜。照心识具德即是给孤。求法养神名乞士众。觉心既发宁弃尘劳。将欲遍观遂入识藏心心数法。次第思惟即妄而真。皆得法喜。法喜无体融合觉心。思惟假缘亡缘可符真性。观照是迹拂迹返本还源。返本还源法空心寂。心寂真体般若朗然。欲谈般若正宗如是示现发起。资圣云。夫身有二。一伪二真。五蕴伪体假衣食以生育。法身无相因般若以照成。群生保伪遗真。诸佛养真弃伪。群生既迷真而取伪。我乃假伪迹而引真。故托乞食之缘。将施法喜之化。故涅槃经云。汝诸比丘虽行乞食。初未曾乞大乘法食。第二正宗分。二门分别。初约无著七种义句以悬判。后依天亲问答断疑以科释。初中七义句者。一种性不断。谓护念付嘱。二发起行相。谓由请赞许。三行所住处。谓十八住。从佛正说直至经终。是无相行所住处矣。四对治。谓一一住处。皆具邪行共见正行二种对治。五不失。谓由对治离增减二边。不失中道。六地位。谓由不失中道。成贤圣位。信行地净心地如来地。七立名。谓由前六智慧坚利位地阔狭。故名金刚。后四但约第三句中十八住说。无 现代汉语译本： （佛）敷设座位，结跏趺坐（佛教修行姿势）。端正身体安住，保持正念而不动摇。唐朝的译本说：‘端正身体，立下正愿，以正念相对。’ 无著（Asanga）说：‘显示唯有寂静者，才能在此觉悟和宣说。’ 然而，大圣（佛）显现踪迹必定有所表示，表示本觉之佛存在于五蕴（skandha，构成人身的五种要素）之都。觉悟魔军本性为空，这叫做战胜。照见心识具备功德，这便是给孤（Anathapindika，一位慷慨的佛教施主）。寻求佛法以滋养精神，这叫做乞士众（bhiksu-samgha，比丘僧团）。既然觉心已经发起，怎能舍弃世间的辛劳？将要普遍观察，于是进入识藏（alaya-vijnana，阿赖耶识）中的心心数法（citta-caitta，心和心所），次第思惟，即从虚妄而归于真实，都能得到法喜（dharma-priti，对佛法的喜悦）。法喜没有实体，与觉心融合。思惟虚假的因缘，消亡因缘，可以符合真性。观照是（佛的）示迹，拂去（对）迹（的执着），返回本源。返回本源，法空心寂。心寂，真体般若（prajna，智慧）朗然。想要谈论般若的正宗，就像这样示现发起。资圣（Zisheng，人名）说：‘人的身有二，一是虚假的，一是真实的。五蕴是虚假的身体，依靠衣食来生存繁衍；法身（dharma-kaya，佛的法性之身）没有形象，依靠般若来照亮成就。众生保持虚假的而遗忘真实的，诸佛滋养真实的而抛弃虚假的。众生既然迷惑于真实而选取虚假的，我便假借虚假的示迹来引导真实。所以依托乞食的因缘，将要施予法喜的教化。’ 所以《涅槃经》（Nirvana Sutra）说：‘你们这些比丘，虽然行乞食，最初未曾乞求大乘（Mahayana）的法食。’ 第二正宗分，从两方面分别。首先依据无著的七种义句来悬判，然后依据天亲（Vasubandhu）的问答来断除疑惑，用科判来解释。最初的七义句是：第一，种性不断（gotra-accheda），指护念付嘱。第二，发起行相（pravrtti-lakshana），指由（佛的）请问和赞许。第三，行所住处（gocara），指十八住（asta-dasa-avasthah）。从佛的正说到经文结束，是无相行（animitta-carya）所住之处。第四，对治（pratipaksa），指每一个住处，都具有邪行共见和正行两种对治。第五，不失（avyavaccheda），指由对治而远离增减二边，不失去中道（madhyama-pratipada）。第六，地位（bhumi），指由不失去中道，成就贤圣的地位，包括信行地（sraddhanusarini-bhumi）、净心地（gotrabhu-bhumi）、如来地（tathagata-bhumi）。第七，立名（samjnana），指由前面的六种智慧坚利，位地宽广，所以名为金刚（vajra）。后面的四种只是依据第三句中的十八住来说明，没有（其他内容）。
English
English version: (The Buddha) spread out a seat, sat in the lotus position (vajrasana). He straightened his body and remained with correct mindfulness, without wavering. The Tang Dynasty translation says: 'Straighten the body, make a correct vow, and face (reality) with correct mindfulness.' Asanga (无著) said: 'It shows that only the one who is in tranquility can awaken and speak here.' However, the appearance of the Great Sage (Buddha) must represent something, representing the Buddha of original enlightenment residing in the city of the five skandhas (五蕴, the five aggregates that constitute a person). Realizing that the nature of the demon army is empty is called victory. Seeing that consciousness possesses virtues is like Anathapindika (给孤, a generous Buddhist benefactor). Seeking the Dharma to nourish the spirit is called the community of mendicants (bhiksu-samgha, 比丘僧团). Since the mind of enlightenment has arisen, how can one abandon worldly labors? Intending to observe universally, one enters the mind-store (alaya-vijnana, 阿赖耶识) of mental functions (citta-caitta, 心心数法), contemplating in sequence, transforming from illusion to truth, and all attain Dharma-joy (dharma-priti, 对佛法的喜悦). Dharma-joy has no substance, merging with the mind of enlightenment. Contemplating false conditions, eliminating conditions, can conform to true nature. Contemplation is a trace (of the Buddha), brushing away attachment to the trace, returning to the origin. Returning to the origin, the Dharma is empty and the mind is tranquil. With the mind tranquil, the true essence of prajna (般若, wisdom) shines brightly. Wanting to discuss the true teaching of prajna, it is shown and initiated in this way. Zisheng (资圣) said: 'The body of a person has two aspects, one false and one true. The five skandhas are the false body, relying on clothing and food to survive and reproduce; the Dharma-kaya (法身, the body of the Dharma) has no form, relying on prajna to illuminate and achieve. Sentient beings preserve the false and forget the true, while Buddhas nourish the true and abandon the false. Since sentient beings are deluded by the true and choose the false, I borrow the false trace to guide towards the true. Therefore, relying on the condition of begging for food, I will bestow the transformation of Dharma-joy.' Therefore, the Nirvana Sutra (涅槃经) says: 'You monks, although you beg for food, you have never begged for the Dharma-food of the Mahayana (大乘) in the beginning.' The second part, the orthodox teaching, is distinguished in two aspects. First, it is judged based on the seven meanings of Asanga, and then doubts are resolved based on the questions and answers of Vasubandhu (天亲), using a classification to explain. The initial seven meanings are: First, the lineage is unbroken (gotra-accheda, 种性不断), referring to protection and entrustment. Second, the appearance of arising (pravrtti-lakshana, 发起行相), referring to the request and approval (of the Buddha). Third, the dwelling place of practice (gocara, 行所住处), referring to the eighteen abodes (asta-dasa-avasthah, 十八住). From the Buddha's correct teaching to the end of the sutra, it is the dwelling place of the practice of non-appearance (animitta-carya, 无相行). Fourth, the antidote (pratipaksa, 对治), referring to each abode, which has both wrong practices and common views, and two kinds of antidotes of correct practice. Fifth, non-loss (avyavaccheda, 不失), referring to the avoidance of the two extremes of increase and decrease through antidotes, without losing the Middle Way (madhyama-pratipada, 中道). Sixth, the stage (bhumi, 地位), referring to the achievement of the position of the wise and holy through not losing the Middle Way, including the stage of faith-following (sraddhanusarini-bhumi, 信行地), the stage of purification of lineage (gotrabhu-bhumi, 净心地), and the stage of the Tathagata (tathagata-bhumi, 如来地). Seventh, the establishment of name (samjnana, 立名), referring to the firmness and sharpness of the previous six kinds of wisdom, and the breadth of the stage, so it is called vajra (金刚). The latter four are only explained based on the eighteen abodes in the third sentence, without (other content). --------------------------------------------------------------------------------
Chinese
别经文。十八住处者。一发心住。经云。应如是降伏其心所有一切等。二波罗蜜相应行住。不住色布施等。三欲得色身住。可以身相等。四欲得法身住。法身有二。一言说法身。颇有众生等因言显理故。二证得法身。复有二。一智相。如来得阿耨等。二福相若人满三千等。五于修道得胜中无慢住。须陀洹等。从此至十六住。如次对治十二种障。意明欲求色身法身须离是障。障尽故入十七证道住。今当对治第一慢障。六不离佛世时住。昔在然灯等离第二少闻障。不离佛世则具多闻。七愿净佛土住。菩萨庄严佛土不等。离小攀缘作念修道障。缘形相土则小。无缘则大契法界故。八成熟众生住。人身如须弥等。离舍众生障。若见大小不能济物。九远离随顺外论散乱住。如恒河中所有沙等。离乐随外论散乱障。恒沙宝施不及持经。如何外学不修正法。十色及众生身抟取中观破相应行住。三千世界所有微尘等。离破影像相中无巧便障。既离散乱与定相应。以细末不念二种方便。破粗至细泯细至空。则除影像之相想。十一供养给侍如来住。可以三十二相见如来不等。离福资粮不具障。不以相见常见法身。名为给侍福无边矣。十二远离利养及疲乏热恼。故不起精进及退失住。恒河沙身命布施等。离乐味懈怠利养障。恒沙命施犹劣受持 现代汉语译本 《别经》文。关于十八住处：一、发心住。经中说：‘应当这样降伏其心中所有的一切’等等。二、波罗蜜相应行住。不住于色布施等等。三、欲得色身住。可以身相等（通过修习可以获得佛的色身）。四、欲得法身住。法身有两种：一、言说法身。‘颇有众生’等等，因为言语能够显明真理。二、证得法身。又有两种：一、智相。如‘如来得阿耨’（阿耨多罗三藐三菩提，无上正等正觉）等等。二、福相。‘若人满三千’（若有人以充满三千大千世界的七宝布施）等等。五、于修道得胜中无慢住。须陀洹（小乘初果）等等。从此处到第十六住，依次对治十二种障碍。意在说明欲求色身法身必须远离这些障碍。障碍消除后，进入第十七证道住。现在应当对治第一种慢障。六、不离佛世时住。昔日在然灯（燃灯佛）等等。远离第二种少闻障。不离开佛世就能具备多闻。七、愿净佛土住。菩萨庄严佛土等等。远离小攀缘作念修道障。缘于形相之土则小，无缘则大，因为契合法界。八、成熟众生住。人身如须弥（须弥山）等等。远离舍众生障。如果见大小而不能救济众生。九、远离随顺外论散乱住。如恒河中所有的沙等等。远离乐随外论散乱障。恒河沙的宝物布施，不如受持经典。为何外道不修正法？十、色及众生身抟取中观破相应行住。三千世界所有微尘等等。远离破影像相中无巧便障。既然远离散乱，就与定相应。以细末不念两种方便，破粗至细，泯细至空，就能去除影像之相想。十一、供养给侍如来住。可以三十二相见如来等等。远离福资粮不具障。不以相见，常见法身，名为给侍，福无边矣。十二、远离利养及疲乏热恼，故不起精进及退失住。恒河沙身命布施等等。远离乐味懈怠利养障。恒河沙身命布施，仍然不如受持（经典）。
English
English version 《Different Sutra》text. Regarding the Eighteen Abodes: 1. The Abode of Arousing the Mind (发心住). The sutra says: 'One should subdue their mind in this way, all of it,' and so on. 2. The Abode of Practice Corresponding to the Pāramitās (波罗蜜相应行住). Not dwelling on giving of form (色布施), and so on. 3. The Abode of Desiring to Obtain the Form Body (欲得色身住). Can be understood through the characteristics of the body, and so on. 4. The Abode of Desiring to Obtain the Dharma Body (欲得法身住). There are two types of Dharma Body: 1) The Dharma Body of Explaining the Dharma (言说法身). 'There are sentient beings,' and so on, because words can reveal the truth. 2) The Dharma Body of Attainment (证得法身). Again, there are two types: 1) The Aspect of Wisdom (智相). Such as 'The Tathāgata attained Anuttara' (阿耨多罗三藐三菩提, Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), and so on. 2) The Aspect of Merit (福相). 'If a person fills three thousand' (若人满三千, if a person fills three thousand great thousand worlds with the seven treasures), and so on. 5. The Abode of No Arrogance in Gaining Victory in Cultivation (于修道得胜中无慢住). Stream-enterer (须陀洹, Srotaāpanna) and so on. From here to the sixteenth abode, they sequentially counteract the twelve types of obstacles. The intention is to explain that to seek the Form Body and Dharma Body, one must be free from these obstacles. When the obstacles are eliminated, one enters the seventeenth abode of Attaining the Path (证道住). Now, we should counteract the first obstacle of arrogance. 6. The Abode of Not Leaving the World of the Buddha (不离佛世时住). In the past, with Dīpaṃkara (然灯, Dīpaṃkara Buddha), and so on. Free from the second obstacle of little learning. Not leaving the world of the Buddha allows one to possess much learning. 7. The Abode of Vowing to Purify the Buddha Land (愿净佛土住). Bodhisattvas adorn the Buddha Land, and so on. Free from the obstacle of small clinging and conceptualizing cultivation. Clinging to a land of form is small; without clinging, it is large, because it accords with the Dharma Realm. 8. The Abode of Maturing Sentient Beings (成熟众生住). The human body is like Mount Sumeru (须弥, Sumeru), and so on. Free from the obstacle of abandoning sentient beings. If one sees smallness and greatness and cannot save beings. 9. The Abode of Staying Away from Following External Doctrines and Distractions (远离随顺外论散乱住). Like all the sands in the Ganges River, and so on. Free from the obstacle of delighting in following external doctrines and distractions. Giving treasures as numerous as the sands of the Ganges is not as good as upholding the sutras. Why do externalists not correct and practice the true Dharma? 10. The Abode of Contemplating Emptiness in the Aggregation of Form and Sentient Beings to Break Through Corresponding Practices (色及众生身抟取中观破相应行住). All the dust particles in three thousand worlds, and so on. Free from the obstacle of lacking skillful means in breaking through the image aspect. Since one is free from distractions, one corresponds with samādhi. Using the two skillful means of subtle particles and non-thought, breaking the coarse to the fine, and annihilating the fine to emptiness, one can remove the conceptualization of the image aspect. 11. The Abode of Making Offerings and Serving the Tathāgata (供养给侍如来住). One can see the Tathāgata through the thirty-two marks, and so on. Free from the obstacle of lacking the accumulation of blessings. Not seeing through form, but constantly seeing the Dharma Body, is called serving, and the blessings are boundless. 12. The Abode of Staying Away from Profit and Weariness and Torment, Therefore Not Arousing Diligence and Falling Back (远离利养及疲乏热恼，故不起精进及退失住). Giving bodies and lives as numerous as the sands of the Ganges, and so on. Free from the obstacle of delighting in taste, laziness, and profit. Giving lives as numerous as the sands of the Ganges is still inferior to upholding (the sutras). --------------------------------------------------------------------------------