Chinese
在四句之中俱句也。第二重显义语中言说不在故不在于如者。佛语既说有无不在故。不在有无于真如理。有不在者不有如故。无不在者不无如故。则当不有如不无如而说。故言如不有如不无如说。是故前言如如如说。如是重显义语之释。六分之中第三分竟。 经曰。舍利弗言一切众生从一阐提阐提之心住何等位得至如来如来实相佛言从阐提心乃至如来如来实相住五等位。 论曰。此下大分第四明菩萨位从本利出。于中有二。先问次答。答中有三。一者举数总标。二者别解。三者总明。此即总标。五等位者。等之言阶。从阐提心者。未发无上菩提心前皆名阐提。以无大乘决定信故。然一阐提略有二种。一者发大愿一阐提。谓常不入涅槃者故。二者无大信一阐提。此亦有二。一者别一阐提。谓起大邪见断善根者故。二者通一阐提。谓未发大心无大信者乃至二乘四果皆入此阐提位。今此文中约此最后故言从一阐提心乃至如来有五等位。未入十信者皆名阐提故。此中先明五位分齐。第一信位在十信行。虽未不退发大心故。本业经名信相菩萨。第二思位在三十心。思量诸法唯识道理齐未真证无分别修故。第三修位者在十地行。得真证修对治十障故。第四行位者在等觉行。因行已满未至果地故。第五舍位者在妙觉地。 现代汉语译本：在四句之中，每一句都包含完整的意义。第二重解释意义的语句中说，言语无法表达，所以无法完全表达真如的实相。佛陀的教诲既然说了有和无都无法完全表达，那么就不能执着于有或无来理解真如的道理。说‘有’不能完全表达，是因为‘有’并不完全等同于真如；说‘无’不能完全表达，是因为‘无’并不完全等同于真如。因此，应当说‘不以有来表达真如，也不以无来表达真如’。所以说，‘真如不是用有或无可以表达的’。因此，前面说‘如如如说’，这是对重复解释意义的语句的解释。六个部分中的第三部分结束。 经文说：‘舍利弗（Śāriputra，佛陀的十大弟子之一）问：一切众生从一阐提（Icchantika，断绝善根的人）的阐提之心，安住于何种位次，才能达到如来（Tathāgata，佛陀的称号之一）的如来实相？’佛说：‘从阐提心乃至如来的如来实相，安住于五个位次。’ 论中说：下面是第四大段，阐明菩萨的位次，从根本的利益出发。其中分为两部分：先是提问，然后是回答。回答中又分为三部分：一是举出数量进行总体标示，二是分别解释，三是总体阐明。这里是总体标示。‘五个位次’，‘等’的意思是阶梯。‘从阐提心’，指未发起无上菩提心之前，都称为阐提，因为没有对大乘佛法的坚定信心。然而，一阐提大致分为两种：一是发大愿的一阐提，指常常不进入涅槃（Nirvana，佛教修行的最终目标）的人；二是没有大信心的一阐提，这又分为两种：一是别一阐提，指生起大的邪见，断绝善根的人；二是通一阐提，指未发起大心，没有大信心的人，乃至二乘（声闻乘和缘觉乘）四果（须陀洹、斯陀含、阿那含、阿罗汉）都进入此阐提位。现在本文中是针对最后一种情况，所以说从一阐提心乃至如来有五个位次。未进入十信位的人都称为阐提。这里先阐明五个位次的分界。第一是信位，在十信位中修行，虽然还没有不退转的发大心。本业经中称为信相菩萨。第二是思位，在三十心中，思量诸法唯识的道理，达到尚未真正证悟无分别修的阶段。第三是修位，在十地中修行，得到真正的证悟，通过修行来对治十种障碍。第四是行位，在等觉位中修行，因地的修行已经圆满，但尚未到达果地。第五是舍位，在妙觉地。
English
English version: Within the four phrases, each phrase contains complete meaning. The second layer of explanatory statements says that speech cannot express it, so it cannot fully express the true suchness. Since the Buddha's teachings have said that neither existence nor non-existence can fully express it, then one should not be attached to existence or non-existence to understand the principle of true suchness. To say that 'existence' cannot fully express it is because 'existence' is not completely equivalent to true suchness; to say that 'non-existence' cannot fully express it is because 'non-existence' is not completely equivalent to true suchness. Therefore, it should be said 'do not use existence to express true suchness, nor use non-existence to express true suchness'. Therefore, it is said, 'True suchness is not something that can be expressed by existence or non-existence'. Therefore, the previous statement 'as it is, as it is, as it is said' is an explanation of the statements that repeatedly explain the meaning. The third part of the six parts ends. The Sutra says: 'Śāriputra (one of the Buddha's ten great disciples) asked: From the Icchantika (a person who has severed their roots of goodness) mind of all sentient beings, in what position must they dwell in order to attain the Tathāgata's (one of the Buddha's titles) true aspect of the Tathāgata?' The Buddha said: 'From the Icchantika mind to the true aspect of the Tathāgata, they dwell in five positions.' The Treatise says: Below is the fourth major section, clarifying the positions of Bodhisattvas, starting from the fundamental benefits. It is divided into two parts: first, the question, and then the answer. The answer is further divided into three parts: first, a general indication by listing the numbers; second, separate explanations; and third, a general clarification. Here is the general indication. 'Five positions', 'position' means a stage. 'From the Icchantika mind' refers to those who have not yet aroused the supreme Bodhi mind, all of whom are called Icchantikas because they do not have firm faith in the Mahayana Dharma. However, there are roughly two types of Icchantikas: first, the Icchantika who makes great vows, referring to those who do not often enter Nirvana (the ultimate goal of Buddhist practice); second, the Icchantika who lacks great faith, which is further divided into two types: first, the specific Icchantika, referring to those who generate great wrong views and sever their roots of goodness; second, the general Icchantika, referring to those who have not aroused the great mind and do not have great faith, even the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the four fruits (Srotaāpanna, Sakrdāgāmin, Anāgāmin, Arhat) all enter this Icchantika position. Now, this text is addressing the last situation, so it says that from the Icchantika mind to the Tathāgata there are five positions. Those who have not entered the ten faiths are all called Icchantikas. Here, the boundaries of the five positions are first clarified. The first is the faith position, practicing in the ten faith positions, although they have not yet aroused the great mind of non-retrogression. In the Original Karma Sutra, they are called Faith-Aspect Bodhisattvas. The second is the contemplation position, in the thirty minds, contemplating the principles of consciousness-only of all dharmas, reaching the stage where they have not yet truly realized non-discriminating practice. The third is the practice position, practicing in the ten grounds, obtaining true realization, and using practice to counteract the ten obstacles. The fourth is the conduct position, practicing in the equal enlightenment position, the practice of the cause ground is complete, but they have not yet reached the fruit ground. The fifth is the relinquishment position, in the wonderful enlightenment ground. --------------------------------------------------------------------------------
Chinese
不取寂灭大悲普化故。所以建立五等位者。谓显退不退位差别故。证不证位差别故。等未等位差别故。因满位差别故。果圆位差别故。如其次第立五等位也。大意如是。次释其文。 经曰。一者信位信此身中真如种子为妄所翳舍离妄心净心清白知诸境界意言分别。 论曰。此下第二别释。初中有二。先信后解。初明信者。所谓信有三种佛性。信此身中真如种子者。信住自性佛性真如。正是第一义空种子。即是阿耨菩提中道种子。自性净心本来法然故名真如。与三身果而作正因故名种子。未发心住名住自性。未出诸障为妄所翳也。言舍离妄心者。是信引出佛性。从十信位乃至等觉渐出不信无知等障。随舍粗妄分别心故。言净心清白者。是信至得佛性。谓至道后离一切垢自性净心显现清白故。上句信字贯下二句故。知诸境界意言分别者。既信三种佛性。亦知唯识道理故。知心所取一切境界唯是意言分别所作。若离分别无所有故。 经曰。二者思位思者观诸境界唯是意言意言分别随意显现所见境界非我本识知此本识非法非义非所取非能取。 论曰。此明思位亦有二句。先明无相寻思观。后显无生如实智。初言观者。思量观察。唯是意言者。所取外境无所有故。随意显现者。似外相分不离见故。非我 现代汉语译本：不取寂灭而以大悲心普度众生，所以设立五等位的原因，是为了显示退位与不退位的差别，证得与未证得的差别，等与未等的差别，因圆满的差别，以及果圆满的差别。因此，按照顺序设立这五等位。大意就是这样。接下来解释经文。 经文说：‘一者信位，信此身中真如种子为妄所翳，舍离妄心，净心清白，知诸境界意言分别。’ 论中说：下面第二部分是分别解释。首先分为两部分：先是信，后是解。首先说明信。所谓信，就是相信有三种佛性。‘信此身中真如种子’，是相信住自性佛性（自性清净的佛性）的真如（事物的本真状态）。这正是第一义空（终极真理的空性）的种子，也就是阿耨菩提（无上正等正觉）的中道（不偏不倚的道路）种子。自性净心本来如此，所以叫做真如。与三身果（法身、报身、应身）作为正因，所以叫做种子。未发心住（尚未发起菩提心）叫做住自性。未出诸障，被妄所遮蔽。‘言舍离妄心者’，是说信能引出佛性，从十信位（修行的最初阶段）乃至等觉（接近佛的觉悟），逐渐去除不信、无知等障碍，随着舍弃粗妄的分别心。‘言净心清白者’，是说信能达到佛性，到达道后，离开一切垢染，自性净心显现清白。上面的‘信’字贯穿下面的两句。‘知诸境界意言分别者’，既然相信三种佛性，也就知道唯识（一切唯心所造）的道理。知道心所取的一切境界，都只是意言分别所作。如果离开分别，就什么都没有。 经文说：‘二者思位，思者观诸境界唯是意言，意言分别随意显现，所见境界非我本识，知此本识非法非义，非所取非能取。’ 论中说：这里说明思位，也有两句。先说明无相寻思观，后显示无生如实智。首先说‘观者’，是思量观察。‘唯是意言者’，是说所取的外境什么都没有。‘随意显现者’，是说相似的外相分不离见（能见的心识）。‘非我’
English
English version: Not taking Nirvana (Ji Mie) but universally transforming with great compassion (Da Bei), therefore, the reason for establishing the five stages is to show the difference between regressive and non-regressive stages, the difference between realized and unrealized stages, the difference between equal and unequal stages, the difference between the fulfillment of cause, and the difference between the perfection of effect. Therefore, these five stages are established in order. The general idea is like this. Next, explain the text. The Sutra says: 'First is the stage of faith (Xin Wei), believing that the Tathagata-garbha (Zhen Ru Zhong Zi) [seed of true thusness] in this body is obscured by delusion, abandoning the deluded mind, the pure mind is clear and white, knowing that all realms are conceptual discriminations (Yi Yan Fen Bie).' The Treatise says: The second part below is a separate explanation. First, there are two parts: first faith, then understanding. First, explain faith. The so-called faith is to believe in the three Buddha-natures. 'Believing in the Tathagata-garbha in this body' is to believe in the true thusness of the inherent Buddha-nature (Zhu Zi Xing Fo Xing). This is precisely the seed of the first meaning of emptiness (Di Yi Yi Kong), which is the seed of the Middle Way (Zhong Dao) of Anuttara-samyak-sambodhi (A Nuo Pu Ti) [unexcelled complete enlightenment]. The self-nature pure mind is originally so, so it is called true thusness. It serves as the direct cause with the three bodies (San Shen) [Dharmakaya, Sambhogakaya, Nirmanakaya], so it is called a seed. Not yet having aroused the mind of enlightenment (Wei Fa Xin Zhu) is called dwelling in self-nature. Not yet having emerged from all obstacles, it is obscured by delusion. 'The words abandoning the deluded mind' mean that faith can bring out the Buddha-nature, gradually removing obstacles such as disbelief and ignorance from the ten stages of faith (Shi Xin Wei) to near-perfect enlightenment (Deng Jue), as one abandons coarse and deluded discriminating minds. 'The words pure mind is clear and white' mean that faith can reach the Buddha-nature, and after reaching the path, the self-nature pure mind appears clear and white, free from all defilements. The word 'faith' above runs through the two sentences below. 'Knowing that all realms are conceptual discriminations' means that since one believes in the three Buddha-natures, one also knows the principle of Vijnanavada (Wei Shi) [consciousness-only]. Knowing that all realms taken by the mind are only made by conceptual discriminations. If one leaves discrimination, there is nothing. The Sutra says: 'Second is the stage of thought (Si Wei), thinking that all realms are only conceptual discriminations, conceptual discriminations appear at will, the seen realms are not my original consciousness (Ben Shi), knowing that this original consciousness is neither law nor meaning, neither what is taken nor what can take.' The Treatise says: Here, the stage of thought is explained, also in two sentences. First, explain the contemplation of formless seeking (Wu Xiang Xun Si Guan), then reveal the wisdom of non-arising reality (Wu Sheng Ru Shi Zhi). First, 'contemplation' means to think and observe. 'Only conceptual discriminations' means that the external realms taken have nothing. 'Appear at will' means that the similar external appearance is not separate from seeing (Neng Jian De Xin Shi) [the mind that can see]. 'Not my' --------------------------------------------------------------------------------