English
English version: 'What is entered by intention' means that according to the depth of sentient beings' roots, they enter a certain teaching accordingly. Therefore, using a city as a metaphor for the one reality is because it is a place where the common people can enter, a place where all sentient beings can return. 'The various dharmas mentioned in the combination' refers to combining with the Four Gates. The 'flavor' mentioned next refers to what is savored, combining with one city. The sutra says: 'The Brahmachari (practitioner of Brahma conduct) elder said, if the Dharma is as you say, having only one flavor, then it should encompass all flavors.' The treatise says: This is the third understanding. 'Encompassing all flavors' means that all the flavors of the teachings return to the one reality. The sutra says: 'The Buddha said, so it is, so it is. Why? Because the flavor of the one reality is like a great sea, and all rivers enter into it without exception. Elder, all the flavors of the Dharma are also like those rivers; although the names are different, the water is not different. If one abides in the sea, one encompasses all the rivers; if one abides in the one flavor, one encompasses all the flavors.' The treatise says: This is the fourth completion of the statement. Within it, there is a general statement and a separate statement. Within the separate statement, there are Dharma, metaphor, and combination. Within the combination, there are two: one is combining with those rivers, first combining with the Dharma, and then citing the metaphor; the other is combining with encompassing all the rivers, first giving the metaphor, and then combining with the Dharma. The sutra says: 'The Brahmachari elder said, if the dharmas have one flavor, why are the paths of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and their wisdom different?' The treatise says: The second part below explains that all practices enter the one Buddha path. First a question, then an answer. This is asking about the differences. The sutra says: 'The Buddha said, Elder, it is like the Yangtze River (Jiang), the Yellow River (He), the Huai River (Huai), and the sea; because their sizes are different, their depths are different, and their names are also different. Water in the Yangtze River is called Yangtze River water, water in the Huai River is called Huai River water, water in the Yellow River is called Yellow River water, but all in the sea is only called seawater. The Dharma is also like this; all in Suchness (Tathātā) is only called the Buddha path.' The treatise says: This is the second part of the answer, with metaphor and combination. The initial Yangtze River, Yellow River, and Huai River are metaphors for the practices of the Three Vehicles. The sea is a metaphor for the Buddha path. The different sizes are metaphors for the different breadth of mind of the Three Vehicles. The different depths are metaphors for the different superiority and inferiority of the wisdom of the Three Vehicles. According to the previous two meanings, their names are each different. All in the sea is only called seawater, a metaphor for the Three Vehicles jointly entering the Dharma-emptiness Suchness of the Ten Bhumis (ten stages of Bodhisattva practice), only called the Buddha path, without the names of the Three Vehicles. It should be known that the three --------------------------------------------------------------------------------
Chinese
乘差别行者。皆在地前方便道中莫不终入真如正观。所以三乘终无别归。如诸教法同入一味。合喻之言在文可见。 经曰。长者住一佛道即达三行梵行长者言云何三行佛言一随事取行二随识取行三随如取行。 论曰。此下大分第二入行入智因果差别。于中有四。一者入行差别。二者入智差别。三者入因事用。四者入果常住。初中有三。一者总标。住一佛道者。初地已上名住佛道。具三种智达三行故。二者问。三者答。答中有二。别明总释。别明中言随事取行者。谓依四谛十二缘起随因果事取道品行故。随识取行者。谓诸众生唯一心作。随唯识理取四摄行故。随如取行者。谓一切法悉皆平等。随平等如取六度行故。摄行属心故名为取。非谓能所分别之取。 经曰。长者如是三行总摄众门一切法门无不此入入是行者不生空相如是入者可谓入如来入如来者入入不入。 论曰。此是总释三行。随事行者。共小乘门。随识行者。独大乘门。此二是差别门。第三是平等门。由是道理总摄众门。又道品行不住生死门。其四摄行不住涅槃门。随如度行平等无二门故。一切法门无不此入。入是行者不生空相者。虽随如行而恒随事随识行故。不取空相而住寂灭也。可谓入如来者。虽随事识而恒随如。取平等行故可 现代汉语译本 乘差别行者，都在地上之前的方便道中，没有谁最终不进入真如正观。所以声闻乘、缘觉乘、菩萨乘最终没有别的归宿。如同各种教法共同进入一种味道。合并比喻的话在经文中可以见到。 经文说：‘长者安住于一佛道，就能通达三种行持。’长者问道：‘什么是三种行持？’佛说：‘一是随事取行，二是随识取行，三是随如取行。’ 论中说：下面是大的分判，第二部分是入行、入智的因果差别。其中有四点：一是入行的差别，二是入智的差别，三是入因的事用，四是入果的常住。最初的部分有三点：一是总的标示。‘安住于一佛道’，初地以上称为安住佛道，因为具足三种智慧，通达三种行持。二是提问。三是回答。回答中有两点：分别说明，总的解释。分别说明中说‘随事取行’，是指依据四谛（suffering, the cause of suffering, the end of suffering, and the path to the end of suffering）、十二缘起（the twelve links of dependent origination）随着因果之事取道品行（the thirty-seven factors of enlightenment）。‘随识取行’，是指各种众生唯一心所造作，随着唯识的道理取四摄行（the four means of attracting and benefiting beings）。‘随如取行’，是指一切法都平等，随着平等如取六度行（the six perfections）。摄行属于心，所以称为‘取’，不是指能所分别的取。 经文说：‘长者，像这样三种行持总摄一切法门，没有不由此进入的。进入这种行持的人，不会产生空相。像这样进入的人，可以称为入如来，入如来就是入于不入。’ 论中说：这是总的解释三种行持。随事行，是和小乘门共同的。随识行，是唯独大乘门才有的。这两种是差别门。第三种是平等门。因为这个道理，总摄一切法门。而且道品行不住生死门，四摄行不住涅槃门，随如度行是平等无二的门，所以一切法门没有不由此进入的。‘进入这种行持的人，不会产生空相’，虽然随着如行，但经常随着事、随着识行，所以不取空相而安住于寂灭。‘可以称为入如来’，虽然随着事识，但经常随着如，取平等行，所以可以。
English
English version Those who practice according to different vehicles all abide in the preliminary paths before reaching the Bhumi (stage of enlightenment), and none will ultimately fail to enter the correct contemplation of Suchness (Tathata). Therefore, the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) ultimately have no separate destinations. Just as various teachings all enter into one taste. The words of combined analogy can be seen in the text. The Sutra says: 'The elder dwells in the One Buddha Vehicle and thus attains the Three Practices.' The elder asks: 'What are the Three Practices?' The Buddha says: 'First, practicing by following phenomena; second, practicing by following consciousness; third, practicing by following Suchness.' The Treatise says: Below is the major division, the second part is the difference between the causes and effects of entering practice and entering wisdom. Within this, there are four points: first, the difference in entering practice; second, the difference in entering wisdom; third, the function of the cause of entering; fourth, the permanence of the effect of entering. The initial part has three points: first, a general indication. 'Dwelling in the One Buddha Vehicle,' those above the first Bhumi are called dwelling in the Buddha Vehicle, because they possess the three wisdoms and attain the three practices. Second, the question. Third, the answer. Within the answer, there are two points: separate explanation and general explanation. Within the separate explanation, it says 'practicing by following phenomena,' which means relying on the Four Noble Truths (suffering, the cause of suffering, the end of suffering, and the path to the end of suffering) and the Twelve Links of Dependent Origination (the twelve links of dependent origination), following the phenomena of cause and effect to take up the practices of the Thirty-Seven Factors of Enlightenment (the thirty-seven factors of enlightenment). 'Practicing by following consciousness,' which means that all sentient beings act solely through the mind, following the principle of Consciousness-Only to take up the Four Embracing Dharmas (the four means of attracting and benefiting beings). 'Practicing by following Suchness,' which means that all dharmas are equal, following equality and Suchness to take up the Six Perfections (the six perfections). Embracing practices belong to the mind, so they are called 'taking up,' not referring to the taking up with subject-object discrimination. The Sutra says: 'Elder, these Three Practices encompass all Dharma gates, and there is none that does not enter through them. One who enters these practices does not generate the appearance of emptiness. Such an entry can be called entering the Tathagata; entering the Tathagata is entering non-entry.' The Treatise says: This is a general explanation of the Three Practices. Practicing by following phenomena is common to the Śrāvakayāna. Practicing by following consciousness is unique to the Mahāyāna. These two are the gates of difference. The third is the gate of equality. Because of this principle, all Dharma gates are encompassed. Moreover, the practices of the Thirty-Seven Factors of Enlightenment do not dwell in the gate of birth and death, the Four Embracing Dharmas do not dwell in the gate of Nirvana, and practicing by following Suchness is the gate of equality and non-duality, so all Dharma gates enter through this. 'One who enters these practices does not generate the appearance of emptiness,' although following Suchness, one constantly follows phenomena and consciousness, so one does not grasp the appearance of emptiness but dwells in quiescence. 'Can be called entering the Tathagata,' although following phenomena and consciousness, one constantly follows Suchness, taking up the practice of equality, so it can be. --------------------------------------------------------------------------------
Chinese
谓能入如来藏海也。入入不入者。入其入心于不入故。能入所入平等无别故曰不入。虽无别异而亦非一故。约观心假名入心。如是入心不存入相故入其入于不入也。 经曰。梵行长者言不可思议入如来藏如苗成实无有入处本根利力利成得本得本实际其智几何。 论曰。此下第二入智差别。先问后答。问中有二。先领前说。后问所疑。如苗成实者。如似谷苗成穗实时。无能入者无所入处。入如来藏当知亦尔。苗喻本利实喻得本。入时平等无所入处故。 经曰。佛言其智无穷略而言之其智有四何者为四一者定智所谓随如二者不定智所谓方便摧破三者涅槃智所谓除电觉四者究竟智所谓入实具足道长者如是四大事用过去诸佛所说是大桥梁是大津济若化众生应用是智。 论曰。是第二答。于中有三。所谓总标。别释。总明。总标中言其智无穷者。所达无边故其智亦无穷。但以义类相对。总略而说有四而已。别显中言定智者。平等性智唯在正观不作方便故名定智。对治末那我我所执随观平等故曰随如。不定智者。妙观察智在第六识方便进取故名不定。方便道时推求摧破名事等相故曰摧破。此智实通方便正观但为别定智故略举方便耳。涅槃智者。成所作智能现八相而作佛事举最后相名涅槃智。除灭五识而得 现代汉语译本： 这指的是能够进入如来藏海（Tathagatagarbha，一切众生皆具的佛性）的境界。‘入入不入’的意思是，将能入之心专注于‘不入’的境界。因为能入之心与所入之境平等无别，所以说‘不入’。虽然没有差别，但也并非一体。从观心的角度来说，可以假名为‘入心’。像这样入心，不执着于‘入’的表相，所以说‘入其入于不入’。 经文中说：梵行长者（Brahmacarin，一位修行者）说：‘不可思议地进入如来藏，就像稻苗长成谷穗，没有能入者，也没有所入之处。根本的锐利力量成就了根本的获得，获得根本的实际，这样的智慧有多少呢？’ 论中说：下面是第二部分，关于入智的差别。先提问，后回答。提问中有两点：首先领会前面的说法，然后提出所疑惑的问题。‘如苗成实’的意思是，就像谷苗长成谷穗的时候，没有能入者，也没有所入之处。进入如来藏，应当知道也是这样。稻苗比喻根本的锐利，谷穗比喻获得根本。进入的时候平等，没有所入之处。 经文中说：佛说：‘这种智慧是无穷无尽的，简略地说，这种智慧有四种。哪四种呢？第一种是定智（Dhyana-jnana，禅定智慧），也就是随顺如（Tathata，真如）的智慧；第二种是不定智（Aniyata-jnana，不决定的智慧），也就是方便摧破（Upaya-bhanga，用方便法门摧毁烦恼）的智慧；第三种是涅槃智（Nirvana-jnana，涅槃智慧），也就是去除电觉（Vidyut-samjna，闪电般的觉悟）的智慧；第四种是究竟智（Atyanta-jnana，最终的智慧），也就是进入实相（Tathata，真如），具足一切道的智慧。长者，这四种大事用，是过去诸佛所说的，是大的桥梁，是大的津渡，如果教化众生，就要应用这些智慧。’ 论中说：这是第二部分的回答。其中有三点：总标、别释、总明。总标中说‘其智无穷’，是因为所达到的境界没有边际，所以这种智慧也是无穷无尽的。但是根据义理的类别，相对而言，总略地说有四种而已。别释中说‘定智’，是平等性智（Samata-jnana，平等智慧），只在正观（Samyag-drishti，正确的观察）中，不作方便，所以叫做定智。对治末那识（Manas，末那识）的我执和我所执，随顺观察平等，所以说‘随如’。‘不定智’，是妙观察智（Pratyavekshana-jnana，精妙的观察智慧），在第六识（意识）中，用方便进取，所以叫做不定。在方便道（Upaya-marga，方便的道路）的时候，推求摧破名相等表相，所以说‘摧破’。这种智慧实际上贯通方便和正观，但是为了区别于定智，所以只简略地举出方便。‘涅槃智’，是成所作智（Krityanushthana-jnana，成就所应作的智慧），能够显现八相成道（Ashtanga-marga，八正道）而作佛事，举出最后的涅槃相，叫做涅槃智。去除五识（Pancha-vijnana，眼、耳、鼻、舌、身识）而得到。