English
English version: Now initiating (present arising), it is to avoid the various roots of goodness that contradict and conform to each other in the past. Now that all dharmas are understood to be empty (now reaching emptiness), they will not be allowed to compete with each other. In the subject of great meaning, choosing extinction according to the path (in the subject of great meaning, choosing extinction according to the path), it refers to the discrimination and selection of the four great elements of earth, water, fire, and wind, as well as the three dharma doors of suffering, emptiness, and impermanence, according to reason. Destroying all false appearances (destroying all appearances), subduing and extinguishing the seeds of playful discussions in the original consciousness. The previous three samadhis (emptiness samadhi, non-action samadhi, non-appearance samadhi) are used to subdue the current afflictions (the previous three samadhis subdue their current entanglements), while this discerning wisdom can damage and subdue the seeds of afflictions (this discerning wisdom damages and subdues the seeds). From this, when the four wisdoms (great perfect mirror wisdom, equality wisdom, wonderful observing wisdom, accomplishing wisdom) can be achieved, the seeds of afflictions can be eradicated, thereby transforming the eighth consciousness (Alaya consciousness). In this way, wisdom and samadhi are mutually beneficial with great compassion (in such wisdom and samadhi, benefiting together with compassion), the previous wisdom and samadhi are in accordance with the principle of suchness (the previous wisdom and samadhi are in accordance with the principle of suchness), so it is said to be 'in such wisdom and samadhi'. In it, the practice of great compassion is also corresponding, benefiting oneself and others, so it is said to be 'mutually beneficial'. The reason for this is that if one departs from great compassion and only practices samadhi and wisdom, one will fall into the realm of the two vehicles (Sravaka vehicle and Pratyekabuddha vehicle), hindering the Bodhisattva path. If one only initiates great compassion without practicing samadhi and wisdom, one will fall into the faults of ordinary people, not the Bodhisattva path. Therefore, practicing these three things (discipline, samadhi, wisdom), staying away from the two extreme views (nihilistic view and eternal view), practicing the Bodhisattva path, and achieving unsurpassed enlightenment. Therefore, it is said that in this way, the three things achieve Bodhi. If these three things are not practiced together, one will remain in the cycle of birth and death, or be attached to Nirvana, unable to flow into the sea of four wisdoms, and will be taken advantage of by the four maras (affliction mara, five aggregates mara, death mara, celestial mara). This is a summary explanation. The following is to encourage practice as the fourth path (this is a combined explanation. The following is to encourage practice as the fourth path). The sutra says: The Brahmacarin elder asked, what are the three samadhis? The Buddha said: The three samadhis are emptiness samadhi, non-action samadhi, and non-appearance samadhi. Such are the three samadhis (the sutra says: The Brahmacarin elder asked, what are the three samadhis? The Buddha said: The three samadhis are emptiness samadhi, non-action samadhi, and non-appearance samadhi. Such are the three samadhis). The treatise says: This is the second manifestation, with two questions and answers to manifest the previous two paths, here manifesting the first path. The differences between these three samadhis have three meanings: first, the difference between substance, function, and appearance (one substance, function, and appearance); second, the difference between mind, cause, and effect (two mind, cause, and effect); third, the difference between consciousness, perception, and appearance (three consciousness, perception, and appearance). The difference between substance, function, and appearance is that all dharmas cannot be separated from these three aspects. The substance of dharma is empty, so it is established as emptiness samadhi; dharma has no action, so it is established as non-action samadhi; dharma has no appearance, so it is established as non-appearance samadhi. The difference between mind, cause, and effect is that what arises from cause and effect is mental activity. Mental activity is empty, so it is established as emptiness samadhi; all causes have no self-nature, so it is established as non-action samadhi; all effects are unattainable, so it is established as non-appearance samadhi. The difference between consciousness, perception, and appearance is that the self-nature of all consciousnesses is empty, so it is established as emptiness samadhi; eliminating the perception aspect, so it is established as non-action samadhi; eliminating the appearance aspect, so it is established as non-appearance samadhi. This is the third path, in accordance with the meaning of not competing with each other internally and externally (this is the third path, in accordance with the meaning of not competing with each other internally and externally). The sutra says: Brahmacarin (the sutra says: Brahmacarin) --------------------------------------------------------------------------------
Chinese
行长者言云何于大义科佛言大谓四大义谓阴界入等科谓本识是为于大义科。 论曰。是显第二门。所以四大而别立者。为显初修先择粗境。谓诸法中色法最粗。内支体等外山河等。观是等法不离四大。观是四大皆不可得。有方无方俱不成故。如是简择已。次观微细。义谓阴界入。略广中故。略摄观五。广观十八。略广中间观十二入。观察一切皆不可得。次言等者。谓余法门十二支等。如是简择观察力故。即能损伏本识之内无始戏论名言种子。始时损伏乃至断灭。所以前言随道择灭。 经曰。梵行长者言不可思议如是智事自利利人过三界地不住涅槃入菩萨道如是法相是生灭法以分别故若离分别法应不灭。 论曰。此是第三领解。于中有二。先领观行。后解境界。如是智事者。如是三种能成四智之事用故。自利利人者。前二自利第三利人故。过三界地者。前二定慧异凡夫故。不住涅槃者。第三大悲异二乘故。离彼二边入菩萨道也。如是已下解彼境界。谓初定境诸识见相。次智境界大义科法。如是法相皆生灭法。所以然者。由妄分别动心海故。本来静门若离分别无其所因。何由生灭。以之故言法应不灭。 经曰。尔时如来欲宣此义而说偈言法从分别生还从分别灭灭诸分别法是法非生灭。 论 现代汉语译本：行长者问：‘什么叫做‘于大义科’？’佛回答说：‘大’指的是四大（地、水、火、风，构成物质世界的四种基本元素），‘义’指的是五阴（色、受、想、行、识，构成个体存在的五种要素）、十二界（六根、六尘，构成感知的十二种来源）、十八入（六根、六尘、六识，构成感知的十八种领域）等等，‘科’指的是本识（根本的意识）。这就是‘于大义科’的含义。 论中说：这是为了阐明第二个门径。之所以特别提出四大，是为了显示初学者首先要选择粗显的境界。在一切法中，色法（物质现象）最为粗显，例如身体的各个部分，以及外部的山河大地等等。观察这些法，都离不开四大。进一步观察这四大，会发现它们都是不可得的，因为无论是有方还是无方，都无法成立。这样简择之后，再观察微细的法，也就是‘义’所指的五阴、十二界、十八入。这是从略、广、中的角度来说的。略说则摄为五阴，广说则分为十八界，略广之间则为十二入。观察这一切，都会发现它们都是不可得的。接下来所说的‘等’，指的是其他的法门，例如十二因缘等等。通过这样的简择和观察，就能逐渐损伏本识之内无始以来的戏论名言种子。从开始损伏，直到最终断灭。所以前面才说，要随顺于道而择灭。 经中说：梵行长者说：‘真是不可思议！这样的智慧之事，既能自利，又能利人，超越三界之地，不住于涅槃，进入菩萨道。’又说：‘这样的法相，都是生灭之法，因为有分别的缘故。如果离开了分别，法应该就不会生灭了。’ 论中说：这是第三个领悟理解的阶段。其中包含两个方面：首先是领悟观行，然后是理解境界。‘如是智事’，指的是这三种（定、慧、悲）能够成就四智（成所作智、妙观察智、平等性智、大圆镜智）的事用。‘自利利人’，指的是前两种（定、慧）是自利，第三种（悲）是利人。‘过三界地’，指的是前两种（定、慧）不同于凡夫。‘不住涅槃’，指的是第三种（悲）不同于二乘（声闻、缘觉）。这是离开了二边，进入菩萨道。‘如是已下’，是解释那些境界。指的是最初的定境，也就是诸识所见的相。其次是智慧的境界，也就是‘大义科’所指的法。这样的法相，都是生灭之法。之所以如此，是因为妄想分别动摇了心识之海。本来寂静的法门，如果没有分别这个原因，又怎么会生灭呢？因此才说，法应该不会生灭。 经中说：这时，如来为了宣扬这个道理，而说了偈语：‘法从分别生，还从分别灭，灭诸分别法，是法非生灭。’ 论
English
English version: The Elder asked: 'What is meant by 'Yu Da Yi Ke' (于大义科)?' The Buddha replied: ''Da' (大) refers to the Four Great Elements (地、水、火、风, earth, water, fire, and wind, the four basic elements constituting the material world), 'Yi' (义) refers to the Five Skandhas (色、受、想、行、识, form, feeling, perception, volition, and consciousness, the five aggregates constituting individual existence), the Twelve Ayatanas (六根、六尘, six sense organs and six sense objects, the twelve sources of perception), the Eighteen Dhatus (六根、六尘、六识, six sense organs, six sense objects, and six consciousnesses, the eighteen realms of perception), and so on. 'Ke' (科) refers to the Alaya-consciousness (本识, fundamental consciousness). This is the meaning of 'Yu Da Yi Ke'.' The treatise says: This is to clarify the second gateway. The reason for specifically mentioning the Four Great Elements is to show that beginners should first choose the grosser realms. Among all dharmas, form (色法, material phenomena) is the grossest, such as the various parts of the body, and external mountains, rivers, and lands. Observing these dharmas, one finds that they are inseparable from the Four Great Elements. Further observing these Four Great Elements, one finds that they are all unattainable, because neither having direction nor not having direction can be established. After such discernment, one then observes the subtle dharmas, which are the Five Skandhas, Twelve Ayatanas, and Eighteen Dhatus referred to by 'Yi'. This is from the perspective of brief, extensive, and intermediate. Briefly, they are summarized as the Five Skandhas; extensively, they are divided into the Eighteen Dhatus; and intermediately, they are the Twelve Ayatanas. Observing all of these, one finds that they are all unattainable. The 'and so on' mentioned next refers to other dharma gates, such as the Twelve Links of Dependent Origination, and so on. Through such discernment and observation, one can gradually weaken and subdue the seeds of beginningless discursive thoughts and conceptual constructs within the Alaya-consciousness. From the beginning of weakening and subduing, until the final extinction. Therefore, it was said earlier that one should choose extinction in accordance with the path. The sutra says: The Brahmacarin Elder said: 'It is truly inconceivable! Such wisdom-deeds can benefit oneself and others, transcend the realms of the Three Worlds, not abide in Nirvana, and enter the Bodhisattva path.' He also said: 'Such dharma-characteristics are all subject to arising and ceasing, because of discrimination. If discrimination is absent, the dharma should not cease.' The treatise says: This is the third stage of comprehension and understanding. It includes two aspects: first, understanding the practice of contemplation; then, understanding the realm. 'Such wisdom-deeds' refers to the function of these three (concentration, wisdom, compassion) that can accomplish the Four Wisdoms (Accomplishing Wisdom, Wonderful Observing Wisdom, Equality Wisdom, Great Perfect Mirror Wisdom). 'Benefiting oneself and others' refers to the fact that the first two (concentration, wisdom) benefit oneself, and the third (compassion) benefits others. 'Transcending the realms of the Three Worlds' refers to the fact that the first two (concentration, wisdom) are different from ordinary beings. 'Not abiding in Nirvana' refers to the fact that the third (compassion) is different from the Two Vehicles (Sravakas and Pratyekabuddhas). This is leaving the two extremes and entering the Bodhisattva path. 'As follows' explains those realms. It refers to the initial state of concentration, which is the appearance seen by the various consciousnesses. Next is the realm of wisdom, which is the dharma referred to by 'Yu Da Yi Ke'. Such dharma-characteristics are all subject to arising and ceasing. The reason for this is that delusional discrimination agitates the ocean of consciousness. The originally tranquil dharma gate, if there were no cause of discrimination, how could it arise and cease? Therefore, it is said that the dharma should not cease. The sutra says: At this time, the Tathagata, in order to proclaim this principle, spoke the verse: 'Dharma arises from discrimination, and also ceases from discrimination. Extinguishing all discriminating dharmas, this dharma is neither arising nor ceasing.' Treatise --------------------------------------------------------------------------------