Chinese
来禅理观之心。谓坐法空。进修方便得登初地正觉真观。如法华经言。诸法空为座故。如是三位皆观二空。人我法我二执伏灭故言心超二我。超二我故断德具足。修三观故智德亦备。故能堪作道俗福田也。 经曰。大力菩萨言如彼一地及与空海二乘之人为不见也佛言如是彼二乘人味着三昧得三昧身于彼空海一地如得酒病惛醉不醒乃至数劫犹不得觉酒消始悟方修是行后得佛身。 论曰。此下第二二乘不见。于中有二。先问后答。问中言一地者。谓所登地。十地即初地名为一地。空海者。谓前三观所入之空。甚深广大故名为海。答中言如是者。许不见也。下释二乘不见所由。味着三昧者。乐着静定而趣寂故。得三昧身者。如所乐趣入灭心定。因入涅槃灰身灭智。智心灭处灭定体生遮心心法。如是名为得三昧身故。乐寂熏习在本识中。因是不悟空海一地。如得酒病惛醉不醒乃至数劫犹不觉者。须陀洹人八万劫住。乃至罗汉二万劫住。辟支佛者十千劫住。住于涅槃而不觉悟。今总相说乃至数劫。酒消始悟方修是行者。随其乐着熏习厚薄。着气消息得还起心。起心之时回心入大。方修如前三种观行。如楞伽经颂曰。譬如惛醉人。酒消然后悟。得佛无上体。是我真法身。乃至广说。 经曰。如彼人者从舍阐提即 现代汉语译本： 这是关于以禅理来观察内心的方法。所谓的‘坐法空’，是指通过不断精进修行，最终证得初地正觉的真实观照。正如《法华经》所说：‘诸法空为座故’。像这样，三种境界都观照人我和法我这二种空性。因为人我和法我这两种执着被降伏消灭，所以说心超越了人我和法我这二种执着。超越了这二种执着，断除烦恼的功德就圆满了。修习空、假、中这三种观，智慧的功德也具备了。因此，能够堪为僧俗大众的福田。 经中说：大力菩萨问佛，像初地菩萨以及证入空海的二乘之人，是否有所不见？佛回答说：是的，他们有所不见。这些二乘之人沉溺于三昧的境界，得到了三昧之身，对于那空海一般的初地境界，就像得了酒病一样，昏沉醉倒，不能醒来，甚至要经过很多劫的时间才能觉醒。等到酒醒了，才开始修行这种法门，最终才能证得佛身。 论中说：下面第二部分是关于二乘之人有所不见。其中分为两部分：先是提问，然后是回答。提问中说到的‘一地’，指的是所证得的初地。‘空海’，指的是前面所说的三种观法所证入的空性，因为非常深邃广大，所以称为‘海’。回答中说‘如是’，是承认二乘之人确实有所不见。下面解释二乘之人不能见到实相的原因。‘味着三昧者’，是指他们贪恋静止的禅定，追求寂灭的境界。‘得三昧身者’，是指他们像所贪恋的那样，进入灭尽定。因为进入涅槃，灰身灭智，智慧和心识都灭尽了，灭尽定的本体就产生了，遮蔽了心和心法。像这样就叫做得到了三昧之身。因此，贪恋寂灭的习气就熏染在根本识中，因为这个原因，不能证悟空海一般的初地境界。‘如得酒病惛醉不醒乃至数劫犹不觉者’，须陀洹果位的人要住八万劫，乃至阿罗汉果位的人要住二万劫，辟支佛要住一万劫，他们住在涅槃之中而不能觉悟。这里总的来说，要经过很多劫的时间。‘酒消始悟方修是行者’，随着他们贪恋的习气深浅不同，贪恋的习气消退了，才能重新生起心识。生起心识的时候，回小向大，才开始修习像前面所说的空、假、中这三种观行。正如《楞伽经》中的偈颂所说：‘譬如昏醉人，酒消然后悟，得佛无上体，是我真法身。’等等。 经中说：就像那从舍阐提（断善根的人）...
English
English version: This concerns the method of observing the mind through Chan (Zen) principles. 'Sitting in the emptiness of dharmas' refers to ultimately attaining the true contemplation of the first Bhumi (stage of enlightenment) through continuous diligent practice. As the Lotus Sutra says, 'Because all dharmas are empty, it is a seat.' In this way, all three levels contemplate the two emptinesses: the emptiness of self and the emptiness of dharmas. Because the two attachments to self and dharmas are subdued and extinguished, it is said that the mind transcends the two selves. Transcending these two selves, the merits of eliminating afflictions are complete. Cultivating the three contemplations (emptiness, provisional existence, and the middle way), the merits of wisdom are also complete. Therefore, one is capable of being a field of merit for both monastics and laypeople. The Sutra says: The Bodhisattva Mahabala asked the Buddha, 'Are those of the first Bhumi and those of the two vehicles (Shravakas and Pratyekabuddhas) who have entered the ocean of emptiness, unable to see?' The Buddha replied, 'Yes, they are unable to see.' These individuals of the two vehicles are attached to the bliss of Samadhi (meditative absorption), attaining a Samadhi-body. Regarding that ocean of emptiness, the first Bhumi, they are like those who have contracted a wine-induced illness, being in a state of stupor and intoxication, unable to awaken, even after many kalpas (eons). Only when the effects of the wine wear off do they begin to realize and cultivate this practice, and eventually attain the Buddha-body. The Treatise says: The second part below concerns the two vehicles' inability to see. It is divided into two parts: first the question, then the answer. In the question, 'one Bhumi' refers to the first Bhumi that is attained. 'Ocean of emptiness' refers to the emptiness entered through the three contemplations mentioned earlier, which is called an 'ocean' because it is extremely profound and vast. In the answer, 'Yes' acknowledges that the two vehicles are indeed unable to see. The following explains the reason why the two vehicles cannot see reality. 'Attached to the bliss of Samadhi' means they are fond of stillness and concentration, pursuing the state of quiescence. 'Attaining a Samadhi-body' means that, as they desire, they enter the cessation of mind. Because they enter Nirvana, extinguishing their bodies and wisdom, the essence of the cessation of mind arises, obscuring the mind and mental phenomena. This is what is called attaining a Samadhi-body. Therefore, the habit of delighting in quiescence is imprinted in the fundamental consciousness. Because of this, they cannot realize the ocean of emptiness, the first Bhumi. 'Like those who have contracted a wine-induced illness, being in a state of stupor and intoxication, unable to awaken, even after many kalpas' refers to how Srotapannas (stream-enterers) remain for 80,000 kalpas, Arhats (worthy ones) remain for 20,000 kalpas, and Pratyekabuddhas (solitary Buddhas) remain for 10,000 kalpas. They dwell in Nirvana without awakening. Here, it is generally said that it takes many kalpas. 'Only when the effects of the wine wear off do they begin to realize and cultivate this practice' means that, depending on the depth of their attachment, when the habit of attachment diminishes, they can revive their minds. When their minds revive, they turn from the lesser vehicle to the greater vehicle, and begin to cultivate the three contemplations mentioned earlier. As the verse in the Lankavatara Sutra says, 'Like a drunken person, who awakens after the wine wears off, attaining the unsurpassed body of the Buddha, which is my true Dharmakaya (Dharma body),' and so on. The Sutra says: Like that person who is a Icchantika (one who has severed their roots of goodness)... --------------------------------------------------------------------------------
Chinese
入六行于行地所一念净心决定明白金刚智力阿鞞跋致度脱众生慈悲无尽。 论曰。是明菩萨种性之人。从舍阐提不信之障。即入六行之初十信。于修行地之所即发一念净心。即是十住之初发心。决定明白者。谓十行位众行明净故。金刚智力者。谓十回向坚固智力故。阿鞞跋致者。谓初地已上真证无退故。度脱众生慈悲无尽者。即于前位利他行故。为别二乘不能行故。 经曰。大力菩萨言。如是之人应不持戒。于彼沙门应不敬仰。佛言为说戒者不善慢故海波浪故如彼心地八识海澄九识流净风不能动波浪不起戒性等空持者迷倒如彼之人七六不生诸集灭定不离三佛而发菩提三无相中顺心玄入。深敬三宝。不失威仪。于彼沙门不无恭敬。菩萨。彼仁者不住世间动不动法。入三空聚。灭三有心。 论曰。此是第三离患胜利。谓离凡夫因果患故。于中先问应不持戒者。如前说言不具持波罗提木叉戒故。于彼沙门应不敬仰者。既不持戒故不须敬持戒者故。答中有二。先许前问。次夺后问。初中言为说戒者者。所为说戒之人即是诸声闻也。恃自持戒懱诸破戒。故言不善慢故。是人未得诸法空故。随眠海中七识浪转。故言海波浪故。是举持戒之人过失。如彼心地者。谓菩萨心证诸法空入大地故。第八识内二执随眠分别 现代汉语译本：进入六行，在修行之地，一念清净之心，决定明白，具金刚智慧之力，达到阿鞞跋致（不退转），度脱众生，慈悲之心无有穷尽。 论曰：这是说明菩萨种性之人，从舍弃阐提（断善根者）不信之障碍，即进入六行之初，也就是十信位。在修行之地，即刻发起一念清净之心，这就是十住位之初的发心。‘决定明白’，是指十行位的众行明净之故。‘金刚智力’，是指十回向位的坚固智慧之力。‘阿鞞跋致’，是指初地以上真正证得不退转之境界。‘度脱众生慈悲无尽’，是指在前位所行的利他之行，这是为了区别于二乘（声闻乘和缘觉乘）所不能行之故。 经曰：大力菩萨言：‘像这样的人应该不持戒吗？对于那些沙门（出家修行者）应该不敬仰吗？’佛言：‘因为说戒者不善而生傲慢，如同海中波浪一样。像那样心地，八识（阿赖耶识）之海澄净，九识（阿摩罗识）之流清净，风不能动，波浪不起，戒性等同虚空，持戒者反而迷惑颠倒。像那样的人，七识（末那识）和六识（意识）不再生起，诸集灭定（涅槃）不离三佛（法身佛、报身佛、应身佛）而发菩提心，在三无相（空、无相、无愿）中顺心玄妙地进入。’深深敬重三宝（佛、法、僧），不失去威仪，对于那些沙门不会没有恭敬。菩萨，那些仁者不住于世间动与不动的法，进入三空聚（人空、法空、俱空），灭除三有（欲有、色有、无色有）之心。 论曰：这是第三种离患胜利，是指远离凡夫的因果之患。其中先问‘应不持戒者’，如前面所说的不具足持波罗提木叉戒（别解脱戒）之故。‘于彼沙门应不敬仰者’，既然不持戒，所以不需要敬仰持戒者。回答中有两部分，先是允许前面的问题，然后否定后面的问题。初中说‘为说戒者者’，所为之说戒之人就是诸声闻。仗恃自己持戒而轻蔑那些破戒之人，所以说‘不善慢故’。这些人未得诸法空性，随眠（烦恼的种子）海中七识浪潮翻转，所以说‘海波浪故’。这是举出持戒之人的过失。‘如彼心地者’，是指菩萨心证得诸法空性而进入大地之故。第八识内二执（我执和法执）随眠分别。
English
English version: Entering the six practices, in the place of cultivation, with one thought of pure mind, decisively understanding, possessing the power of Vajra wisdom, reaching Aviveka (non-retrogression), delivering sentient beings, with boundless compassion. Commentary: This explains that a person of Bodhisattva nature, from abandoning the obstacle of Icchantika (those who have severed their roots of goodness) and disbelief, immediately enters the beginning of the six practices, which is the stage of the Ten Faiths. In the place of cultivation, they instantly generate a thought of pure mind, which is the initial aspiration of the Ten Dwellings. 'Decisively understanding' refers to the clarity and purity of all practices in the Ten Conducts stage. 'Vajra wisdom power' refers to the firm wisdom power of the Ten Dedications stage. 'Aviveka' refers to the state of non-retrogression truly attained from the First Ground (Bhumi) onwards. 'Delivering sentient beings with boundless compassion' refers to the altruistic practices performed in the previous stages, which distinguishes them from what the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) cannot accomplish. Sutra: The Great Strength Bodhisattva said, 'Should such a person not uphold the precepts? Should they not revere those Śramaṇas (ascetic practitioners)?' The Buddha said, 'Because those who preach the precepts are unkind and arrogant, like waves in the sea. Like that mind-ground, the sea of the eighth consciousness (Ālaya-vijñāna) is clear, the flow of the ninth consciousness (Amala-vijñāna) is pure, the wind cannot move it, the waves do not arise, the nature of precepts is equal to emptiness, and those who uphold them are confused and deluded. Like that person, the seventh consciousness (Manas-vijñāna) and the sixth consciousness (consciousness) no longer arise, all cessation of aggregates (Nirvana) does not depart from the Three Buddhas (Dharmakāya, Sambhogakāya, Nirmāṇakāya) and generates Bodhicitta, and in the Three Signlessness (emptiness, signlessness, wishlessness) they subtly enter in accordance with their mind.' They deeply revere the Three Jewels (Buddha, Dharma, Sangha), do not lose their dignity, and are not without reverence for those Śramaṇas. Bodhisattvas, those virtuous ones do not dwell in the worldly laws of movement and non-movement, enter the Three Emptinesses (emptiness of self, emptiness of phenomena, emptiness of both), and extinguish the mind of the Three Existences (desire realm, form realm, formless realm). Commentary: This is the third victory of being free from suffering, which refers to being free from the suffering of cause and effect of ordinary beings. Among them, the question 'Should such a person not uphold the precepts?' refers to not fully upholding the Prātimokṣa precepts (individual liberation precepts) as mentioned earlier. 'Should they not revere those Śramaṇas?' Since they do not uphold the precepts, they do not need to revere those who do. There are two parts to the answer: first, it allows the previous question, and then it denies the latter question. In the first part, 'Because those who preach the precepts' refers to those who preach the precepts are the Śrāvakas. Relying on their own upholding of the precepts and despising those who break them, hence 'unkind and arrogant'. These people have not attained the emptiness of all dharmas, and the waves of the seventh consciousness turn in the sea of latent tendencies (seeds of affliction), hence 'like waves in the sea'. This points out the faults of those who uphold the precepts. 'Like that mind-ground' refers to the Bodhisattva's mind realizing the emptiness of all dharmas and entering the great earth. Within the eighth consciousness, the two attachments (attachment to self and attachment to phenomena) and latent tendencies differentiate. --------------------------------------------------------------------------------