Chinese
本识者。离识已外所见境界既非我识故无所有。此中言本识者。谓第六识三有本故。如提婆菩萨所说颂言。意识三有本。诸尘是其因。若见尘非有。有种自然灭。上来通显无相寻思及如实智。自下明其无生道理。知此本识非法非义者。非能诠法非所诠义。知名与义互为客故。非所取非能取者。所取尘既无。能取不成故。能取之义必待所取。既无所待即无能待故。此是通显无生寻思及如实智。始从十解已上乃至世第一法修此寻思如实智观。于中亦有修慧观察。而皆未离思察分别。所以通名为思位也。 经曰。三者修位修者常起能起起修同时先以智导排诸障难出离盖缠。 论曰。此明修位。亦有二句。先明修相。后显修因。言修相者。谓正体智止观双运更无出入故言常起。言能起者。谓止能起。能起观故。次言起者。谓所起观。止观不离故曰同时。止相观如必同时故。是明修相。次显其因。所以得此双运修者由先加行排诸障故。言智导者。谓加行智意言分别不离名言故名智导。七地已还一切地中皆有加行在先伏障故。排诸障难者。损伏粗重故。出离盖缠者。不起现缠故。 经曰。四者行位行者离诸行地心无取舍极净根利不动心如决定实性大般涅槃唯性空大。 论曰。是等觉位。亦有二句。先明位 现代汉语译本： 本识（根本意识）。离开意识之外所见的境界既然不是我的意识，所以什么也没有。这里说的本识，是指第六识是三有（欲有、色有、无色有）的根本。如提婆菩萨所说的偈颂：‘意识是三有的根本，诸尘是它的原因。如果见到尘不是真实存在，有的种子自然灭亡。’上面总的显示了无相寻思和如实智。下面说明它无生（不生不灭）的道理。知道这个本识既不是法也不是义的人，（明白）它不是能诠释的法，也不是所诠释的义。知道名和义互相作为宾客。不是所取，也不是能取，所取的尘既然没有，能取也就不成立。能取的意义必定依赖于所取，既然没有所依赖的，也就没有能依赖的。这是总的显示无生寻思和如实智。从十解以上，乃至世第一法，修习这种寻思如实智观。其中也有修慧的观察，但都没有离开思索分别，所以总称为思位。 经文说：‘三者修位，修者常起能起，起修同时，先以智导，排诸障难，出离盖缠。’ 论中说：这说明修位。也有两句。先说明修相，后显示修因。说的修相，是指正体智止观双运，更没有出入，所以说常起。说的能起，是指止能起，能起观的缘故。其次说的起，是指所起的观。止观不分离，所以说同时。止相和观如必定同时的缘故。这是说明修相。其次显示它的原因。所以能得到这种双运的修习，是因为先用加行排除各种障碍的缘故。说的智导，是指加行智，意思是分别不离名言，所以名叫智导。七地（菩萨修行的七个阶段）及以下的一切地中，都有加行在先，用来降伏障碍的缘故。排除各种障碍，是损伏粗重的缘故。出离盖缠，是不起现缠的缘故。 经文说：‘四者行位，行者离诸行地，心无取舍，极净根利，不动心如决定实性大般涅槃唯性空大。’ 论中说：这是等觉位。也有两句。先说明位
English
English version: The Original Consciousness (Mula-vijnana). Since the realms perceived outside of consciousness are not my consciousness, they are non-existent. The term 'Original Consciousness' here refers to the sixth consciousness as the root of the Three Realms of Existence (Three Spheres of Existence: Desire Realm, Form Realm, Formless Realm). As stated in the verses by Bodhisattva Deva: 'Consciousness is the root of the Three Realms of Existence; the various dusts are its cause. If one sees that the dusts are not real, the seeds of existence will naturally cease.' The above generally reveals the contemplation of no-characteristics and the wisdom of suchness. The following explains the principle of its non-origination (non-birth and non-death). One who knows that this Original Consciousness is neither Dharma nor meaning (understands) that it is neither the Dharma that can explain nor the meaning that is explained. Knowing that name and meaning serve as guests to each other. It is neither the object taken nor the subject taking; since the object taken, the dust, is non-existent, the subject taking is not established. The meaning of the subject taking necessarily depends on the object taken; since there is nothing to depend on, there is no subject to depend. This generally reveals the contemplation of non-origination and the wisdom of suchness. From the Ten Understandings upwards, up to the Highest Mundane Dharma, one cultivates this contemplation of suchness-wisdom. Within this, there is also the observation of cultivation-wisdom, but all have not departed from deliberation and discrimination, so it is generally called the Stage of Thought. The Sutra says: 'Third is the Stage of Cultivation; the cultivator constantly arises with the ability to arise, arising and cultivating simultaneously, first guiding with wisdom, eliminating all obstacles and difficulties, and escaping the coverings and entanglements.' The Treatise says: This explains the Stage of Cultivation. There are also two sentences. First, it explains the characteristics of cultivation; second, it reveals the cause of cultivation. The characteristics of cultivation refer to the balanced practice of cessation and contemplation of the correct essence of wisdom, without any coming or going, hence it is said to be constant arising. The ability to arise refers to the ability of cessation to arise, because it can give rise to contemplation. Next, the arising refers to the contemplation that arises. Cessation and contemplation are inseparable, hence it is said to be simultaneous. The characteristics of cessation and contemplation are necessarily simultaneous. This explains the characteristics of cultivation. Next, it reveals its cause. The reason for attaining this balanced cultivation is because one first uses preliminary practices to eliminate various obstacles. The term 'wisdom-guided' refers to the preliminary wisdom, meaning that discrimination does not depart from terminology, hence it is called wisdom-guided. In all stages up to the Seventh Ground (seven stages of Bodhisattva practice), there are preliminary practices that precede, used to subdue obstacles. Eliminating various obstacles is because of diminishing and subduing the coarse and heavy. Escaping the coverings and entanglements is because of not arising with present entanglements. The Sutra says: 'Fourth is the Stage of Practice; the practitioner departs from all grounds of practice, the mind has no taking or rejecting, is extremely pure and the roots are sharp, the unmoving mind is like the determined real nature of Great Nirvana, only the Greatness of emptiness of nature.' The Treatise says: This is the Stage of Near-Perfect Enlightenment (equivalent enlightenment). There are also two sentences. First, it explains the stage. --------------------------------------------------------------------------------
Chinese
状。后显其行。初中言离诸行地者。行过十地故。心无取舍者。解与佛同故。故说此位名等觉行。次总结。言极净根利者。谓本觉心显成满因故。次明行中言不动心如决定实性者。此位得入金刚三昧故。大般涅槃唯性空大者。寂灭无为一相无相故。如本业经言。入金刚三昧一相无相寂灭无为名无垢地故。 经曰。五者舍位舍者不住性空正智流易大悲如相相不住如三藐三菩提虚心不证心无边际不见处所是至如来。 论曰。此明佛地。亦有二句。先明舍义。即以三义显其舍相。不住性空正智流易者。不住涅槃灰身灭智智不灭故。量智续流随根变易作佛事故。大悲如相相不住如者。无缘大悲不取人法差别之相。故曰如相。恒涉六道未曾停息。故言相不住如。三藐曰正。三者云等。菩提言觉。总而言之。谓正等觉即是圆满无上菩提。于中无住虚心不证。此三义中前二不住涅槃故舍。后一不取菩提故舍。次明位状。心无边际者。归一心源心体周遍。遍十方故无边。周三世故无际。虽周三世而无古今之殊。虽遍十方而无此彼之处。以之故言不见处所。如是极果不与他共。唯乘如者之所来至。以之故言是至如来。上来别明五等位竟。 经曰。善男子五位一觉从本利入若化众生从其本处。 论曰。此下第二总 现代汉语译本 状态。之后显现其修行。初中说离开诸行地，是因为修行超过了十地。心无取舍，是因为理解与佛相同。所以说这个位次名为等觉行。接着总结说，‘极净根利’，是指本觉之心显现成就圆满之因。接着说明修行中‘不动心如决定实性’，是因为这个位次得以进入金刚三昧。大般涅槃唯有性空之大，是寂灭无为，一相无相。如《本业经》所说，‘入金刚三昧，一相无相，寂灭无为，名为无垢地’。 经文说：‘五者舍位，舍者不住性空正智流易大悲，如相相不住如三藐三菩提（Samyaksambodhi，正等觉）虚心不证，心无边际不见处所，是至如来（Tathagata，如来）。’ 论中说：这里说明佛地，也有两句。先说明舍义，即以三种意义显现其舍相。‘不住性空正智流易’，是不住于涅槃，灰身灭智，但智慧不灭，衡量智慧持续流动，随众生根器变化而行佛事。‘大悲如相相不住如’，是无缘大悲不取人法差别之相，所以说‘如相’，恒常涉入六道轮回未曾停息，所以说‘相不住如’。‘三藐’是正，‘三’是等，‘菩提’是觉。总而言之，就是正等觉，即是圆满无上菩提，于其中无所住，虚心不证。这三种意义中，前两种是不住涅槃所以舍，后一种是不取菩提所以舍。接着说明位次状态，‘心无边际’，是归于一心之源，心体周遍，周遍十方所以无边，周遍三世所以无际。虽然周遍三世而无古今之别，虽然周遍十方而无此彼之处。因此说‘不见处所’。如此极果不与他人共有，唯有乘如而来的人才能到达，因此说‘是至如来’。以上分别说明五等位完毕。 经文说：‘善男子，五位一觉，从本利入，若化众生，从其本处。’ 论中说：下面第二部分总
English
English version State. Afterwards, its practice is revealed. The initial part, which speaks of leaving the grounds of all practices, is because the practice has surpassed the ten grounds. The mind is without grasping or rejection because its understanding is the same as the Buddha's. Therefore, this position is called the Equal Enlightenment Practice. Then, it concludes by saying, 'Extremely pure and sharp faculties' refer to the manifestation and completion of the cause of original enlightenment. Next, it explains that in practice, 'the unmoving mind is like the determined real nature' because this position allows entry into the Vajra Samadhi. The Great Nirvana is only the greatness of emptiness of nature, which is quiescent and non-active, one aspect and no aspect. As stated in the *Brahma-Jala Sutra*, 'Entering the Vajra Samadhi, one aspect and no aspect, quiescent and non-active, is called the Immaculate Ground'. The sutra says: 'Fifth is the relinquishing position. Relinquishing means not dwelling in the flowing and changing great compassion of the correct wisdom of emptiness of nature. Like the aspect, the aspect does not dwell like Samyaksambodhi (正等覺, Perfect Enlightenment), the empty mind does not realize, the mind is without boundaries and no place is seen. This is reaching the Tathagata (如來, Thus Come One).' The commentary says: This explains the Buddha Ground, which also has two sentences. First, it explains the meaning of relinquishing, which manifests its aspect of relinquishing with three meanings. 'Not dwelling in the flowing and changing correct wisdom of emptiness of nature' means not dwelling in Nirvana, reducing the body to ashes and extinguishing wisdom, but wisdom does not perish. Measuring wisdom continues to flow, changing according to the faculties of beings to perform Buddha deeds. 'Great compassion like the aspect, the aspect does not dwell like' means that unconditioned great compassion does not grasp the aspects of differences between people and dharmas, so it is called 'like the aspect'. Constantly involved in the six realms of reincarnation without ever stopping, so it is said 'the aspect does not dwell like'. 'Samyak' means correct, 'sam' means equal, 'bodhi' means enlightenment. In summary, it is Perfect Enlightenment, which is complete and unsurpassed Bodhi, in which there is no dwelling, and the empty mind does not realize. Among these three meanings, the first two are relinquishing because they do not dwell in Nirvana, and the last one is relinquishing because it does not grasp Bodhi. Next, it explains the state of the position, 'the mind is without boundaries' means returning to the source of the one mind, the mind-body is pervasive, pervasive in the ten directions so it is without boundaries, pervasive in the three times so it is without limits. Although pervasive in the three times, there is no difference between ancient and modern. Although pervasive in the ten directions, there is no place of this or that. Therefore, it is said 'no place is seen'. Such an ultimate result is not shared with others, only those who come by riding Thusness can reach it, therefore it is said 'is reaching the Tathagata'. The above separately explains the five equal positions completely. The sutra says: 'Good man, the five positions are one enlightenment, entering from the original benefit. If transforming sentient beings, it is from their original place.' The commentary says: Below is the second part, the general --------------------------------------------------------------------------------
Chinese
明。于中有二。一者直明从本。二者往复重显。此是初门。五位诸行不离本觉。莫不皆从本利而成。成行之时从前入后。故名为入。入者自利。化者利他。如是二行皆从本处也。 经曰。舍利弗言云何从其本处佛言本来无本处于无处空际入实发菩提而满成圣道何以故善男子如手执彼空不得非不得。 论曰。此是重显。答中有二。先法后喻。法中四句。前二句明本处无处。后二句显从成因果。何以故者。举疑发起。何者。若本无处应无得入。若得入者非无本处。为遣是疑故引喻释。手执彼空者。手执喻能入之行。虚空喻所入之本。不得者。虚空无形可握故。非不得者。握内不无虚空故。本利亦尔。本来无本处性故不可得。无本之本不无故非不可得也。 经曰。舍利弗言如尊所说在事之先取以本利是念寂灭寂灭是如总持诸德该罗万法圆融不二不可思议当知是法即是摩诃般若波罗密是大神咒是大明咒是无上明咒是无等等咒。 论曰。此下第五。明大般若圆融无二。于中有二。一者身子仰咨。二者如来述成。初中亦二。先领佛说本利圆融。后显即是大般若度。言在事之先取以本利者。是领佛言。凡欲发言作佛事时每先取其本觉之利。是生死念本来寂灭。如是寂灭即是如理。理中总摄本始诸德。亦乃该 现代汉语译本： 明示。其中有二层含义。一是直接阐明从本觉出发。二是往复重叠地显现。这是最初的门径。五位（五种阶位）诸行都不离本觉，无不是从本觉的利益而成就。成就诸行的时候，是从前进入后。所以名为‘入’。‘入’是自利，‘化’是利他。像这样的两种行为，都是从本觉之处出发的。 经文说：‘舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）问：如何从其本处？’佛说：‘本来没有本处，于无处空际，入实相，发菩提心（bodhicitta，觉悟之心），而圆满成就圣道。’为什么呢？善男子，就像用手去抓取虚空，说得到也并非得到，说得不到也并非得不到。 论中说：这是重叠显现。回答中有两部分。先说法理，后用比喻。法理中有四句。前两句说明本处无处。后两句显现从成就而得因果。‘为什么呢’，是提出疑问。如果本来没有处所，应该没有进入。如果能够进入，就不是没有本处。为了消除这个疑问，所以引用比喻来解释。‘手执彼空’，手执比喻能够进入的行为，虚空比喻所进入的本觉。‘不得’，因为虚空没有形状可以握住。‘非不得’，因为握住的里面不缺少虚空。本觉的利益也是这样。本来没有本处自性所以不可得。没有本处的本觉不是没有，所以并非不可得。 经文说：‘舍利弗（Śāriputra）说：如您所说，在做事之前，先取用本觉的利益，这个念头就是寂灭，寂灭就是如理，总持一切功德，包含万法，圆融不二，不可思议。应当知道这个法就是摩诃般若波罗蜜（Mahā-prajñā-pāramitā，伟大的智慧到彼岸），是大神咒，是大明咒，是无上明咒，是无等等咒。’ 论中说：下面第五点，阐明大般若（Mahā-prajñā，大智慧）圆融无二。其中有两部分。一是舍利弗（Śāriputra）仰慕请教。二是如来（Tathāgata，佛的称号）叙述成就。初中也有两部分。先领会佛所说的本觉利益圆融。后显现就是大般若波罗蜜（prajñā-pāramitā，智慧到彼岸）。‘在做事之前，先取用本觉的利益’，是领会佛所说的话。凡是想要发言做佛事的时候，每次先取用其本觉的利益。这个生死之念本来就是寂灭。像这样的寂灭就是如理。理中总摄本始的各种功德，也包含着。