Chinese
起者皆已灭尽。故言八识海澄。澄者澄也。无分别智证入本觉地地增长离诸杂染。故言九识流净。本觉正是第九识故心无分别非境所动。故风不能动。不能动故染七不生。故言波浪不起。是人既证一切法空。七支戒性达皆空寂。故言戒性等空。而声闻人不达法空。执有戒性恃自能持。故言持者迷倒。是答初问明不持戒而非过失。如彼已下次答后问以明无慢。七六不生者。末那四惑不现行故见惑种子已断灭故。诸集灭定者。诸生起识心心所集皆灭尽已入理定故。不离三佛而发菩提者。明发心来普敬心生。如来藏佛是诸众生依彼发心不轻慢故。三无相中顺心玄入者。得行入时拔无明根。如前所说三解脱中顺一心法而深入故。由是义故深敬三宝。谓形像佛。纸素等法．四种僧等。无所不敬。故于沙门不无恭敬。以依三佛而发心故拔憍慢根无明种故。上来明其离诸因患。自下显其离诸果患。不住世间动不动法者。欲界人天富乐之果名为动法。散善果故。色无色界寂静之果名不动法。定善果故。于彼不着故曰不住。入三空聚者。如前所说。展转增入故名为聚。非直不着亦令不生。以之故言灭三有心。 经曰。大力菩萨言彼仁者于果满足德佛如来藏佛形像佛如是佛所而发菩提心入三聚戒不住其相灭三有心不居寂地不舍可众入 现代汉语译本： 生起的（烦恼）都已灭尽，所以说第八识（阿赖耶识，储存所有业力种子的识）如大海般澄澈。‘澄’就是澄澈的意思。以无分别智证入本觉之地，（菩萨的）地地增长，远离各种杂染，所以说第九识（阿摩罗识，又名清净识，本觉之智）的流注清净。本觉正是第九识，所以心无分别，不为外境所动。因为不为外境所动，所以染污第七识（末那识，恒常思量第八识为‘我’的识）的念头就不会生起，所以说波浪不起。这个人既然证悟了一切法空，七支戒（七种戒律）的体性也通达皆是空寂的，所以说戒性等同于空。而声闻乘人不能通达法空，执着于戒律的实有，自恃能够持戒，所以说执着于持戒的人是迷惑颠倒的。这是回答最初的问题，说明不持戒并非过失。如同他已经（证悟）一样。下面回答后面的问题，用以说明没有我慢。‘七六不生’，是指末那识的四种烦恼不再现行，因为见惑的种子已经断灭。‘诸集灭定’，是指所有生起的识、心和心所的集合都已灭尽，已经进入真理的禅定。‘不离三佛而发菩提’，说明发菩提心以来，普遍的恭敬心生起。如来藏佛是所有众生所依凭而发菩提心的，所以不轻慢（众生）。‘三无相中顺心玄入’，是指得到行入时，拔除无明之根。如前面所说的三种解脱中，顺应一心之法而深入。因为这个缘故，深深地恭敬三宝，包括形像佛、纸素等法、四种僧等，没有不恭敬的。所以对于沙门不会没有恭敬心，因为依凭三佛而发菩提心，拔除了憍慢之根和无明之种。上面说明他远离了各种因的祸患，下面显示他远离了各种果的祸患。‘不住世间动不动法’，是指欲界人天的富乐之果，称为动法，因为是散善之果。色界和无色界的寂静之果，称为不动法，因为是定善之果。对于这些果报不执着，所以说不住。‘入三空聚’，如前面所说的，辗转增入，所以称为聚。不仅仅是不执着，也令其不生起，因此说灭三有之心。 经中说：大力菩萨说：‘那些修行者，对于果满足德佛（证得圆满功德的佛）、如来藏佛（一切众生皆具的佛性）、形像佛（佛的形象）这样的佛，而发菩提心，进入三聚戒（摄律仪戒、摄善法戒、饶益有情戒），不住着于（三聚戒的）相，灭除三有之心，不居于寂静之地，不舍弃可教化的众生。’
English
English version: The arising (afflictions) have all been extinguished, therefore it is said that the eighth consciousness (Ālaya-vijñāna, the consciousness that stores all karmic seeds) is as clear as the sea. 'Clear' means clear. With non-discriminating wisdom, one enters the ground of original enlightenment, and the (Bodhisattva's) stages increase, far from all kinds of defilements, therefore it is said that the flow of the ninth consciousness (Amala-vijñāna, also known as the pure consciousness, the wisdom of original enlightenment) is pure. Original enlightenment is precisely the ninth consciousness, so the mind is without discrimination and is not moved by external circumstances. Because it is not moved by external circumstances, the thoughts that defile the seventh consciousness (Manas-vijñāna, the consciousness that constantly thinks of the eighth consciousness as 'I') will not arise, so it is said that the waves do not arise. Since this person has realized that all dharmas are empty, the nature of the seven precepts (seven kinds of precepts) is also understood to be empty, so it is said that the nature of precepts is equal to emptiness. However, the Śrāvakas cannot understand the emptiness of dharmas, clinging to the reality of the precepts, relying on their ability to uphold the precepts, so it is said that those who cling to upholding the precepts are confused and deluded. This is answering the initial question, explaining that not upholding the precepts is not a fault. Just like he has already (realized). The following answers the later question, in order to explain that there is no arrogance. 'Seven and six do not arise' refers to the four afflictions of Manas-vijñāna no longer manifesting, because the seeds of the views of delusion have been extinguished. 'All aggregates cease in samadhi' refers to the collection of all arising consciousnesses, minds, and mental factors having ceased, and one has entered the samadhi of truth. 'Without leaving the Three Buddhas, one arouses Bodhi' explains that since arousing the Bodhi mind, universal reverence arises. The Tathāgatagarbha Buddha (the Buddha-nature inherent in all beings) is what all beings rely on to arouse the Bodhi mind, so one does not slight (beings). 'In the three signlessnesses, one subtly enters with the mind' refers to when one attains entry into practice, uprooting the root of ignorance. As mentioned earlier, in the three liberations, one deeply enters in accordance with the Dharma of the one mind. Because of this reason, one deeply reveres the Three Jewels, including the Buddha images, paper and silk, etc., the four kinds of Sangha, etc., there is nothing that is not revered. Therefore, one will not be without reverence for the Śramaṇas, because one relies on the Three Buddhas to arouse the Bodhi mind, uprooting the root of arrogance and the seed of ignorance. The above explains that he is far from the afflictions of various causes, and the following shows that he is far from the afflictions of various effects. 'Not dwelling in the world, in moving and unmoving dharmas' refers to the fruits of wealth and happiness in the desire realm, which are called moving dharmas, because they are the fruits of scattered good deeds. The fruits of tranquility in the form and formless realms are called unmoving dharmas, because they are the fruits of meditative good deeds. Not clinging to these fruits, so it is said not dwelling. 'Entering the three emptiness aggregates' as mentioned earlier, one enters further and further, so it is called an aggregate. Not only is one not attached, but one also prevents them from arising, therefore it is said to extinguish the mind of the three existences. The sutra says: The Bodhisattva Mahasattva said: 'Those practitioners, with respect to the Buddha of complete merit (the Buddha who has attained complete merit), the Tathāgatagarbha Buddha (the Buddha-nature inherent in all beings), the Buddha image (the image of the Buddha), such Buddhas, arouse the Bodhi mind, enter the three aggregates of precepts (the precepts of restraining evil, the precepts of cultivating good, and the precepts of benefiting sentient beings), not dwelling on the appearance (of the three aggregates of precepts), extinguish the mind of the three existences, do not dwell in a place of tranquility, and do not abandon sentient beings who can be taught.' -------------------------------------------------------------------------------- 不调地不可思议。
Chinese
论曰。此是第四无住胜利。于中有二。先领上说。后显无住。领中二句．先领不离三佛之句。果满足德佛者。始觉究竟万德圆满故。如来藏佛者。一切众生本来本觉故。形像佛者。金铜泥木能表尊像故。因果理事无所遗故。入三聚戒不住其相者。是领前戒性等空之句。入戒四缘。不着戒相故。三聚四缘后品当说。自下正显无住胜利。虽复入三空聚。灭三有心而不住寂地。普涉六度多喘众生所居之处名不调地。由所留惑依不系业于彼受生故名为入。言留惑者。谓不速尽。如小乘人于三无数大劫时中渐次而断。得菩提时方灭尽故。不谓金刚已还一向不断故名为留。 经曰。尔时舍利弗。从座而起前。说偈言具足般若海不住涅槃城如彼妙莲华高原非所出诸佛无量劫不舍诸烦恼度世然后得如泥华所出如彼六行地菩萨之所修如彼三空聚菩提之直道。 论曰。此下第三身子领解为令小众发大心故。于中有二。一者领解。二者述成。初中亦二。在前三颂颂前所说。其后二颂陈自发心。初中有三。一前二颂颂无住道。次有二句颂六行位。后之二句颂三空聚。初中言具足般若海者。谓三解脱具三慧故。不住涅槃城者。灭三有心不居寂地故。高原非所出者。如彼二乘离烦恼泥。八万劫等不发心故。不 现代汉语译本 不调地不可思议。 论曰：这是第四种无住的胜利。其中包含两层含义：首先是总结上文所说，然后是阐明无住的道理。在总结上文时，前两句总结了‘不离三佛’的含义。‘果满足德佛’指的是始觉究竟、万德圆满的佛；‘如来藏佛’指的是一切众生本来具有的本觉；‘形像佛’指的是金、铜、泥、木等能够表现尊像的佛。因为因、果、事、理没有遗漏，所以说‘入三聚戒不住其相’，这是总结前面关于戒性等空的含义。‘入戒四缘’是不执着于戒相。关于三聚和四缘，将在后面的章节中详细说明。下面正式阐明无住的胜利。虽然进入了三空聚，灭除了三有之心，但并不停留在寂静之地。普遍涉足于六度，众生所居住的地方被称为‘不调地’。因为所留下的惑，依靠不系业在那里受生，所以称为‘入’。所说的‘留惑’，是指没有迅速断尽。例如小乘修行者，在三大阿僧祇劫的时间里逐渐断除，直到证得菩提时才完全灭尽。这里不是说金刚之后就一直不断除，所以称为‘留’。 经曰：当时，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）从座位上站起来，向前说道：‘具足般若海，不住涅槃城，如彼妙莲华，高原非所出。诸佛无量劫，不舍诸烦恼，度世然后得，如泥华所出。如彼六行地，菩萨之所修，如彼三空聚，菩提之直道。’ 论曰：下面是第三次，舍利弗（Śāriputra）领悟理解，为了让小乘根性的人发起大乘之心。其中包含两层含义：一是领悟理解，二是陈述成就。在第一层含义中也包含两点：在前三颂中赞颂前面所说的内容，在后两颂中陈述自己发心。在最初的三颂中又包含三点：前两颂赞颂无住之道，接着两句赞颂六行位，最后两句赞颂三空聚。在最初的两颂中，‘具足般若海’指的是具足三解脱和三慧；‘不住涅槃城’指的是灭除三有之心，不居住在寂静之地；‘高原非所出’指的是像二乘修行者那样，离开烦恼之泥，在八万劫等的时间里不发菩提心。
English
English version The Immovable Ground is Inconceivable. Treatise: This is the fourth non-abiding victory. There are two aspects to it: first, summarizing what was said above, and then, elucidating the principle of non-abiding. In the summary, the first two sentences summarize the meaning of 'not being apart from the Three Buddhas.' 'The Buddha of Fully Accomplished Virtue' refers to the Buddha who has ultimately realized perfect enlightenment and is replete with all virtues. 'The Tathagatagarbha Buddha' refers to the inherent original enlightenment of all sentient beings. 'The Buddha of Form and Image' refers to the Buddha images made of gold, bronze, clay, or wood that can represent the venerable image. Because cause, effect, principle, and phenomena are all-inclusive, it is said 'entering the Three Aggregates of Precepts without abiding in their characteristics,' which summarizes the preceding meaning of the emptiness of the nature of precepts. 'Entering the Four Conditions of Precepts' means not being attached to the characteristics of precepts. The Three Aggregates and Four Conditions will be explained in detail in later chapters. Below, the victory of non-abiding is formally elucidated. Although one enters the Three Empty Aggregates and extinguishes the mind of the Three Existences, one does not abide in the realm of quiescence. Universally engaging in the Six Perfections, the place where sentient beings reside is called the 'Immovable Ground.' Because the remaining afflictions rely on unattached karma to be born there, it is called 'entering.' The 'remaining afflictions' refers to those that are not quickly exhausted, like the gradual severing by those of the Small Vehicle over three countless great kalpas, only completely extinguished upon attaining Bodhi. It is not said that they are never severed after the Vajra, hence they are called 'remaining.' Sutra: At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) arose from his seat and stepped forward, saying in verse: 'Complete with the Prajna Sea, not dwelling in the Nirvana City, like the exquisite lotus flower, not born on the high plateau. The Buddhas, for countless kalpas, do not abandon all afflictions, liberating the world before attaining, like the flower born from mud. Like the Six Practices Ground, cultivated by Bodhisattvas, like the Three Empty Aggregates, the direct path to Bodhi.' Treatise: Below is the third time Śāriputra (Śāriputra) comprehends and understands, in order to inspire the minds of the Small Vehicle to aspire to the Great Vehicle. There are two aspects to it: one is comprehension and understanding, and the other is stating accomplishment. In the first aspect, there are also two points: in the first three verses, praising what was said before, and in the last two verses, stating one's own aspiration. In the initial three verses, there are three points: the first two verses praise the path of non-abiding, the next two sentences praise the Six Practices Ground, and the last two sentences praise the Three Empty Aggregates. In the initial two verses, 'Complete with the Prajna Sea' refers to being complete with the Three Liberations and Three Wisdoms; 'not dwelling in the Nirvana City' refers to extinguishing the mind of the Three Existences and not dwelling in the realm of quiescence; 'not born on the high plateau' refers to, like the practitioners of the Two Vehicles, leaving the mud of afflictions and not generating the Bodhi mind for eighty thousand kalpas. --------------------------------------------------------------------------------