Chinese
照二谛平等道。权化众生游百国。始登一乘无相道。此文则说初地菩萨照二谛平等道。如是违文当得会释耶。 答曰。双照有二义。一前后双照。二同时双照。今约第二故名难胜。故无有失。 问曰。约位有六。一资粮位二加行位三见道位四修道位五等觉位六妙觉位。如上诸位与此六位相摄云何。 答曰。地前所有三十心中。前二十九心全第三十少分属资粮摄。三十少分属加行摄。于初地中有入住满。入位属见。住满以上属修道摄。金刚心中有二刹那。无间道位属等觉位。解脱道位属妙觉位。 问曰。六位名体其相云何。 答曰。言资粮者资益己身之粮名为资粮。欲趣菩提要资于行。此位创修入佛之因名资粮位。即此位亦名顺解脱分。言解脱者所谓涅槃。离烦恼缚名为解脱。即所求果。顺者不违。分者因义。即所修行不违于果。是果之因名解脱分。言加行者加功用而行趣见道故名加行。即此位亦名顺决择分。言决择者体即是智。决简于疑疑不决故。择简于见见不择故。智异于彼故名决择。分者支分。此决择体即是见道。七觉支中是其一支。故名为分。顺者趣向欣求之义。加行位暖等善根欣求趣向彼决择分。故暖等善名顺决择。此之二位克性皆以有漏加行智为其体性。然加行位有四别位 现代汉语译本： 问：经文说，‘照二谛（Satya-dvaya，真谛和俗谛）平等道。权巧化现众生游历百国。开始登上唯一佛乘无相之道。’这段经文说的是初地菩萨照见二谛平等之道。这样说与经文有冲突，应该如何解释呢？ 答：双照（同时照见）有两种含义。一是前后双照，二是同时双照。现在我们说的是第二种，所以称为难胜（难以战胜），因此没有冲突。 问：按照修行阶段划分有六个位次：一、资粮位，二、加行位，三、见道位，四、修道位，五、等觉位，六、妙觉位。那么，上面所说的这些位次与这六个位次是如何对应的呢？ 答：在初地之前的所有三十心中，前二十九心全部和第三十心的一部分属于资粮位。第三十心的一部分属于加行位。在初地中，有入地、住地、满地三个阶段。入地属于见道位，住地和满地以上属于修道位。在金刚心中有两个刹那（ksana，极短的时间单位），无间道位属于等觉位，解脱道位属于妙觉位。 问：这六个位次的名词、体性和特征是什么呢？ 答：所谓资粮，就是资助和补益自身修行的粮食，所以称为资粮。想要趋向菩提（bodhi，觉悟），需要资助各种修行。这个阶段开始修习进入佛道的因，所以称为资粮位。这个位次也称为顺解脱分。所谓解脱，就是指涅槃（nirvana，寂灭）。远离烦恼的束缚称为解脱，也就是所追求的果。顺，是不违背的意思。分，是因的意思。也就是说，所修行的不违背所追求的果，是成就涅槃之果的因，所以称为解脱分。所谓加行，就是增加功用而行，趋向见道，所以称为加行。这个位次也称为顺决择分。所谓决择，其体性就是智慧。决，是简别于疑惑，因为疑惑不能决断。择，是简别于邪见，因为邪见不能选择。智慧不同于疑惑和邪见，所以称为决择。分，是支分。这个决择的体性就是见道，是七觉支（sapta bodhyangani，七种觉悟的要素）中的一个支分，所以称为分。顺，是趋向和欣求的意思。加行位的暖位等善根欣求趋向于决择分，所以暖位等善根称为顺决择。这两个位次的体性都是以有漏的加行智作为其体性。然而，加行位有四个不同的阶段。
English
English version: Question: The text says, 'Illuminating the equal path of the two truths (Satya-dvaya, conventional and ultimate truths). Skillfully transforming sentient beings, traveling through hundreds of countries. Beginning to ascend the one vehicle, the path of no-form.' This passage speaks of a first-ground Bodhisattva illuminating the equal path of the two truths. How can this apparent contradiction with the text be explained? Answer: 'Dual illumination' (simultaneous illumination) has two meanings. One is sequential dual illumination, and the other is simultaneous dual illumination. We are referring to the second meaning, hence it is called 'difficult to overcome' (Durjaya), so there is no contradiction. Question: According to the stages of practice, there are six positions: 1. Accumulation stage (资粮位), 2. Application stage (加行位), 3. Seeing the Path stage (见道位), 4. Cultivation stage (修道位), 5. Near-Perfect Enlightenment stage (等觉位), 6. Perfect Enlightenment stage (妙觉位). How do the positions mentioned above correspond to these six positions? Answer: Among all the thirty minds before the first ground, the first twenty-nine minds entirely and a small portion of the thirtieth mind belong to the Accumulation stage. A portion of the thirtieth mind belongs to the Application stage. Within the first ground, there are the stages of entering, abiding, and fulfilling the ground. Entering the ground belongs to the Seeing the Path stage, and abiding and fulfilling the ground and beyond belong to the Cultivation stage. Within the Vajra (diamond) mind, there are two kshanas (刹那, extremely short unit of time). The uninterrupted path (无间道) belongs to the Near-Perfect Enlightenment stage, and the liberation path (解脱道) belongs to the Perfect Enlightenment stage. Question: What are the names, essence, and characteristics of these six positions? Answer: 'Accumulation' (资粮) refers to the provisions that aid and nourish one's own practice, hence it is called 'Accumulation'. To approach Bodhi (菩提, enlightenment), one needs to accumulate various practices. This stage begins the cultivation of the cause for entering the Buddha's path, so it is called the Accumulation stage. This position is also called 'part conforming to liberation' (顺解脱分). 'Liberation' (解脱) refers to Nirvana (涅槃, cessation). Being free from the bonds of afflictions is called liberation, which is the desired result. 'Conforming' (顺) means not contradicting. 'Part' (分) means cause. That is, the practice does not contradict the desired result, and it is the cause for achieving the result of Nirvana, so it is called 'part conforming to liberation'. 'Application' (加行) means increasing effort and practice, approaching the Seeing the Path stage, hence it is called 'Application'. This position is also called 'part conforming to ascertainment' (顺决择分). 'Ascertainment' (决择) is essentially wisdom. 'Ascertainment' (决) distinguishes from doubt, because doubt cannot be resolved. 'Selection' (择) distinguishes from wrong views, because wrong views cannot select. Wisdom is different from doubt and wrong views, so it is called 'ascertainment'. 'Part' (分) means branch. The essence of this ascertainment is the Seeing the Path stage, and it is one of the seven factors of enlightenment (sapta bodhyangani, 七觉支), so it is called 'part'. 'Conforming' (顺) means approaching and aspiring. The warmth and other wholesome roots of the Application stage aspire to approach the ascertainment part, so the warmth and other wholesome roots are called 'part conforming to ascertainment'. The essence of these two positions is the defiled wisdom of application. However, the Application stage has four different stages. --------------------------------------------------------------------------------
Chinese
。一暖二顶三忍四世第一法。言暖者此位菩萨初得见道火之前相故名为暖。见道体即能断烦恼。如火烧薪故喻于火。暖位菩萨未得火体而得火相故名暖也。顶者此位菩萨依寻思智观所取空。此位功极故名为顶。顶者极义。如山之顶上之极也。忍者印可达悟之义。此位菩萨知妄执识及心外境其体皆空故名为忍。世第一法者此位菩萨所得智等。一切世间所有法中无先此者名世第一。言见道者亦名通达位。菩萨无漏之智了证真如故名通达。初照理故亦名见道。道游履义。行人游履趣于极果。或通运义通运行人至于极果故名为道。然此见道有其二种。一真见道体离虚妄亲能证理实能断障故名为真。又真者是理。见者是智。证真之智名真见道。二相见道相者类似之义。真见道后而起于此。行解安模仿像真见所有功能。不能证理及断于障类似于真故名相见。言修道位者具云修习。此位菩萨而更进修无分别智断所余障故名修习。即极喜等十地名修习位。前真相二道克性出体根本后得无漏二智为其体性。后修习位皆以有为无为诸功德法以为自体。言等觉位者等者相似义。此位所作皆似佛果故名等觉。觉者佛果胜智也。言妙觉者妙者最胜之义。二乘所得菩提涅槃非最胜妙。唯佛独能所作皆办功德最胜故名妙觉。前等觉位以菩萨胜智为体。 现代汉语译本：一暖、二顶、三忍、四世第一法。所谓‘暖’，是指此位菩萨初次获得见道之火的前兆，所以称为‘暖’。见道之体就能断除烦恼，如同火烧柴薪，所以用火来比喻。暖位的菩萨尚未得到火的本体，而是得到了火的征兆，所以称为‘暖’。 所谓‘顶’，是指此位菩萨依靠寻思智来观察所取的空性。此位功行达到极致，所以称为‘顶’。‘顶’是极致的意思，如同山顶是山的最高处。 所谓‘忍’，是指印可通达领悟的意义。此位菩萨了知虚妄执著的识以及心外的境界，其本体皆是空性，所以称为‘忍’。 所谓‘世第一法’，是指此位菩萨所获得的智慧等等，在一切世间所有法中没有先于此者的，称为世第一。 所谓‘见道’，也称为‘通达位’。菩萨无漏的智慧了证真如，所以称为‘通达’。初次照见真理，所以也称为‘见道’。‘道’有游历的意义，修行人游历趋向于极果。或者有通运的意义，通运行人到达极果，所以称为‘道’。然而这见道有两种：一是真见道，本体远离虚妄，亲身能够证悟真理，确实能够断除障碍，所以称为‘真’。而且‘真’就是真理，‘见’就是智慧，证悟真理的智慧名为真见道。二是相见道，‘相’是类似的意思。在真见道之后产生，行解安立模仿真见道的所有功能，不能证悟真理以及断除障碍，类似于真见道，所以称为相见道。 所谓‘修道位’，完整地说应是‘修习’。此位菩萨更加精进地修习无分别智，断除剩余的障碍，所以称为‘修习’。即极喜等十地名为修习位。前相见道和真见道，以克性出体根本后得无漏二智作为其体性。后修习位都以有为无为的各种功德法作为自体。 所谓‘等觉位’，‘等’是相似的意思。此位所作所为都类似于佛果，所以称为‘等觉’。‘觉’是佛果的殊胜智慧。 所谓‘妙觉’，‘妙’是最殊胜的意思。二乘所得的菩提涅槃并非最殊胜，只有佛才能所作皆办，功德最殊胜，所以称为‘妙觉’。前等觉位以菩萨的殊胜智慧为体。
English
English version: One, Warmth; two, Peak; three, Forbearance; four, World's First Dharma. ‘Warmth’ refers to the initial stage where a Bodhisattva experiences a precursor to the fire of insight (见道, Jian Dao - seeing the path). This is called ‘Warmth’ because it precedes the actual realization. The essence of seeing the path enables the cutting off of afflictions, likened to fire burning firewood, hence the metaphor of fire. A Bodhisattva in the ‘Warmth’ stage has not yet attained the essence of the fire but has perceived its signs, thus it is named ‘Warmth’. ‘Peak’ refers to the stage where a Bodhisattva relies on reflective wisdom (寻思智, Xun Si Zhi - wisdom of reflection) to contemplate emptiness (空, Kong - emptiness) as its object. This stage is called ‘Peak’ because the merit of this stage reaches its culmination. ‘Peak’ signifies the ultimate, like the summit of a mountain. ‘Forbearance’ signifies the acceptance and understanding of enlightenment. A Bodhisattva in this stage understands that the nature of deluded clinging consciousness and external phenomena are all empty, hence it is called ‘Forbearance’. ‘World's First Dharma’ refers to the wisdom and other qualities attained by a Bodhisattva in this stage. Among all the Dharmas in the world, none precedes this, hence it is called the World's First. ‘Seeing the Path’ is also known as the ‘Penetration Stage’ (通达位, Tong Da Wei - stage of penetration). The undefiled wisdom of the Bodhisattva directly realizes Suchness (真如, Zhen Ru - Suchness), hence it is called ‘Penetration’. It is also called ‘Seeing the Path’ because it initially illuminates the truth. ‘Path’ implies traversing, as practitioners traverse towards the ultimate fruit. Or it implies conveyance, as it conveys practitioners to the ultimate fruit, hence it is called ‘Path’. However, there are two types of ‘Seeing the Path’: first, True Seeing the Path, whose essence is free from delusion, directly able to realize the truth, and truly able to cut off obstacles, hence it is called ‘True’. Moreover, ‘True’ is the truth, and ‘Seeing’ is wisdom. The wisdom that realizes the truth is called True Seeing the Path. Second, the Semblance of Seeing the Path, where ‘Semblance’ means similar. It arises after True Seeing the Path. The conduct and understanding are established by imitating all the functions of True Seeing the Path, but it cannot realize the truth or cut off obstacles, resembling True Seeing the Path, hence it is called the Semblance of Seeing the Path. The ‘Stage of Cultivation’ is fully expressed as ‘Cultivation and Practice’ (修习, Xiu Xi - cultivation and practice). A Bodhisattva in this stage further cultivates non-discriminating wisdom (无分别智, Wu Fen Bie Zhi - non-discriminating wisdom) and cuts off the remaining obstacles, hence it is called ‘Cultivation and Practice’. That is, the ten grounds (十地, Shi Di - ten grounds) such as Joyful Ground are called the Stage of Cultivation and Practice. The preceding Semblance of the Path and True Seeing the Path take the two undefiled wisdoms of the inherent nature of the entity, fundamental and subsequent wisdom, as their essence. The subsequent Stage of Cultivation and Practice all take the various meritorious Dharmas of conditioned and unconditioned as their own entity. The ‘Stage of Equal Enlightenment’ (等觉位, Deng Jue Wei - stage of equal enlightenment), where ‘Equal’ means similar. What is done in this stage is similar to the fruit of Buddhahood, hence it is called ‘Equal Enlightenment’. ‘Enlightenment’ is the supreme wisdom of the fruit of Buddhahood. ‘Wonderful Enlightenment’ (妙觉, Miao Jue - wonderful enlightenment), where ‘Wonderful’ means most supreme. The Bodhi and Nirvana attained by the two vehicles (二乘, Er Cheng - two vehicles) are not the most supreme. Only the Buddha can accomplish all that needs to be done, and the merit is most supreme, hence it is called ‘Wonderful Enlightenment’. The preceding Stage of Equal Enlightenment takes the Bodhisattva's supreme wisdom as its essence. --------------------------------------------------------------------------------