Chinese
等者。游照二谛宅心真故。知十地次第者地位也。一一事示众生者地行也。身心不变者会一味故。十恶者杀生等也。虽知黑品住白品故。一智见有无二相者达三性故。分分了起者别别了知色故。别别生起色故。入受色报者。趣入领受有色报故。即不生无色也。而心无缚者。虽住静虑生欲界等。慧光恒照遍满真故。无生理中信忍空慧常现前也。即五忍之第二初故。其中间一切法门者十度也。略出下结初地大海今略出也。 经。若佛子至体性地。 述曰。第二地中有三。章门故地行故指广故。此初举章。言善慧者离犯戒恶故。 经。清净明达至功德本。 述曰。第二地行中有二。总标故别释故。此初也。清净明达一切善根者。举行体也。谓有三种。一慈与乐为最故。二舍离染之本故。或有经本具四无量。三慧证达之原故。一切功德本者。释上善根名义也。 经。从观入至为苦苦苦。 述曰。别释有三。逆次第释惠舍慈故。初亦有二。观察故化导故。此初也。言观入大空慧者。谓初观入于最胜真如大空之慧。从初入心遂起后得巧方便道智中。见诸众生无非苦谛。何以故。皆有识苦之心。三途乃至善趣。苦缘中生识领故。何等为苦。谓有三苦。言如者。相传云。相似如也。指事言故。言 身初觉者五识也。从刀杖者外缘也。从身者内缘也。根境并色故言色阴。二缘中生识觉故。此识名为行苦之缘。率尔多分起舍受故。次意识觉同缘刀杖及身疮等。引生五识相应苦受及自忧根。名苦苦缘。重故苦苦者。释逼迫重名苦苦也。次起第三。追念意识名受行觉。于前所受追缘行故。于前二觉所缘身等会妙坏中。生忧恼故名坏苦缘。是以三位识渐生三苦。故为苦苦苦。此三苦字如次结前行等三苦。 经。一切有心至是初善根。 述曰。第二化导。诸有心者。见是三苦起八苦等之因缘故。此地菩萨入教化道三昧。说诸过患令生厌背。于中入定意业自在。现身六道身业自在。十辩说法语业自在。十者传说。一自相。说事相故。二同相。说理相故。三行相。四说相。五智相。六无我慢相。七大小乘相。八菩萨地相。九如来地相。十作住持相。即古今恒尔相也。(如十地论)。苦识者苦体也。于此且说四谛门故。苦缘者所依也。依自心王及根起故。刀杖缘具者外触境也。苦识行身疮肿发坏者内触境也。以觉苦识所行执受内身触故。刀等破身故具二触。疮等自生故言不具。具所依缘生了别故名为生识。识作思也。识受受也。触识触也。如是一聚合名苦识。以随显胜且举三心所。然此苦谛差别有三。一者苦苦。依 现代汉语译本： 身初觉者，指的是五识（panchavijnana）的作用。‘从刀杖者’，指的是外在的因缘。‘从身者’，指的是内在的因缘。根和境结合产生色，所以称为色阴（rupa-skandha）。由于这两种因缘产生识觉，所以这个识被称为行苦（samskara-duhkha）的因缘。通常情况下，它会产生舍受（upeksa）。接下来，意识觉（manovijnana）也同样缘于刀杖和身体的创伤等，从而引发与五识相应的苦受（duhkha-vedana），以及自身的忧愁之根，这被称为苦苦（duhkha-duhkha）的因缘。之所以说‘重故苦苦者’，是因为逼迫的程度很重，所以称为苦苦。然后，产生第三种觉，即追忆的意识，称为受行觉。因为它追溯并缘于之前所感受的行。由于在前两种觉所缘的身等会合、美妙的事物坏灭之中，产生忧愁烦恼，所以称为坏苦（viparinama-duhkha）的因缘。因此，在这三个阶段中，识逐渐产生三种苦，所以说是苦苦苦。这三个‘苦’字，依次对应于之前的行等三种苦。 经：一切有心至是初善根。 述曰：第二是化导。对于所有有心众生，看到这三种苦是产生八苦（asta-duhkha）等痛苦的因缘，所以此地的菩萨进入教化道三昧（samadhi），宣说各种过患，使众生产生厌离之心。在其中，菩萨入定，意业（mano-karma）自在；显现六道之身，身业（kaya-karma）自在；以十种辩才说法，语业（vak-karma）自在。这十种辩才分别是：一、自相，说明事物的表相；二、同相，说明事物的理相；三、行相；四、说相；五、智相；六、无我慢相；七、大小乘相；八、菩萨地相；九、如来地相；十、作住持相，也就是古今恒常如此的相。（如《十地论》所说）。苦识，是苦的本体。在这里，暂且只说四谛（catvari-arya-satyani）之门。苦缘，是苦所依赖的。因为它依赖于自身的心王（citta-raja）和根（indriya）而生起。刀杖缘具，指的是外在的触境。苦识行身疮肿发坏，指的是内在的触境。因为觉知苦识所行执受的内在身体的触觉。刀等破坏身体，所以具备两种触觉。疮等自身产生，所以说不具备。具备所依赖的因缘，产生了别，所以称为生识。识作思，识受受，触识触。像这样，一个聚合称为苦识。因为随着显现的殊胜，暂且举出三种心所（caitasika）。然而，这种苦谛（duhkha-satya）的差别有三种：一是苦苦，依赖于……
English
English version: The initial awareness of the body refers to the function of the five consciousnesses (panchavijnana). 'From knives and staves' refers to external causes and conditions. 'From the body' refers to internal causes and conditions. The combination of root and object produces form, hence it is called the form aggregate (rupa-skandha). Because these two causes and conditions give rise to awareness, this awareness is called the cause of the suffering of conditioned existence (samskara-duhkha). Usually, it gives rise to equanimity (upeksa). Next, the mental consciousness (manovijnana) also similarly cognizes knives, staves, and bodily wounds, etc., thereby triggering suffering sensations (duhkha-vedana) corresponding to the five consciousnesses, as well as the root of one's own sorrow, which is called the cause of suffering upon suffering (duhkha-duhkha). The reason for saying 'heavy, therefore suffering upon suffering' is because the degree of oppression is very heavy, hence it is called suffering upon suffering. Then, the third awareness arises, namely the recollecting consciousness, called the awareness of feeling and formation. Because it traces back and cognizes the formations previously experienced. Because sorrow and affliction arise from the union of the body, etc., cognized by the previous two awarenesses, and the destruction of beautiful things, it is called the cause of the suffering of change (viparinama-duhkha). Therefore, in these three stages, consciousness gradually produces three kinds of suffering, so it is said to be suffering upon suffering upon suffering. These three words 'suffering' correspond in order to the previous three sufferings of formation, etc. Sutra: 'All with mind, up to this is the initial root of goodness.' Commentary: The second is guidance. For all sentient beings with mind, seeing that these three sufferings are the causes and conditions for the arising of the eight sufferings (asta-duhkha) and other sufferings, the Bodhisattva of this stage enters the samadhi (samadhi) of the path of teaching and transformation, proclaiming various faults, causing sentient beings to generate a sense of aversion. In it, the Bodhisattva enters samadhi, the karma of mind (mano-karma) is unhindered; manifesting the body of the six realms, the karma of body (kaya-karma) is unhindered; speaking the Dharma with ten kinds of eloquence, the karma of speech (vak-karma) is unhindered. These ten kinds of eloquence are: 1. Self-aspect, explaining the appearance of things; 2. Common aspect, explaining the principle of things; 3. Aspect of action; 4. Aspect of speaking; 5. Aspect of wisdom; 6. Aspect of no-ego-pride; 7. Aspect of the Great and Small Vehicles; 8. Aspect of the Bodhisattva ground; 9. Aspect of the Tathagata ground; 10. Aspect of acting as a sustainer, that is, the aspect that is constant from ancient times to the present. (As stated in the *Ten Bhumi Sutra*). Suffering consciousness is the substance of suffering. Here, we will only speak of the gate of the Four Noble Truths (catvari-arya-satyani) for the time being. The cause of suffering is what suffering relies on. Because it arises relying on one's own mind-king (citta-raja) and faculties (indriya). The complete cause of knives and staves refers to the external object of contact. The suffering consciousness acting on the body, sores, swelling, festering, and decay refers to the internal object of contact. Because of the awareness of the feeling of the internal body touched and grasped by the suffering consciousness. Knives, etc., damage the body, so it possesses two kinds of touch. Sores, etc., arise on their own, so it is said not to possess them completely. Possessing the complete causes and conditions on which to rely, giving rise to discernment, hence it is called the arising of consciousness. Consciousness makes thought, consciousness receives feeling, contact consciousness touches. Like this, an aggregate is called suffering consciousness. Because, following the manifestation of the superior, three mental factors (caitasika) are temporarily mentioned. However, there are three distinctions of this Truth of Suffering (duhkha-satya): one is suffering upon suffering, relying on... --------------------------------------------------------------------------------
Chinese
根境故言行二缘。由此念念缘身疮等故言心心缘色。此心触对触恼之境领受烦毒为苦苦也。二者行苦。二苦本故处中说。言心缘识者名之差别。初在根发多分率尔觉所缘境名行苦觉。思受及触才觉境触未受毒时。舍受现前名为行苦。三者坏。苦境切生苦如𣃆石火。谓由缘逼𣃆行苦石。出坏等苦烧身心也。此有二种。刹那生灭即细坏苦。若一期身散坏转变如幻化。识于中了故言识入坏缘也。妻子珍等存名缘集。彼后败坏名为缘散。尔时心苦转增心恼。虽现受念。后散坏缘恋着前存念念不舍是为坏苦。总结上云三界一切苦谛也。次明集谛。谓观无明引集无量善恶之心作一切业。习气相续烦恼习因诸业集因名为集谛。次明道谛。正见因也。解脱果也。空空智道体也。谓二空智以世间正见为因。出世解脱为果。群圣之迹名道。见修等别名心心。总结名以智道道谛。次明灭谛。尽有苦果尽有集因。离障清净一味所照体性。以圣妙智择力寂灭一谛也。慧品具足已下总结初慧善根。起空者俗智。入观者真智。 经。第二观舍至舍品具足。 述曰。逆次第二观舍善根。初总标云。第二观彼舍一切贪障而行平等空之舍也。次明行相。以无缘行观法空际一真如相。又观世俗平等之门。谓观地土吾所已用旧故土等。四大皆然。我 现代汉语译本：根和境是‘言行’这两种缘起的根本原因。因此，念念不忘地关注身体的疮伤等，所以说‘心心缘色’。这个心与令人烦恼的境界接触，领受烦恼的毒害，这就是苦苦（dukkha-dukkha）的体现。第二种是行苦（saṅkhāra-dukkha）。因为这两种苦是根本，所以放在中间来说。说‘心缘识’，只是名称上的差别。最初在根发时，大多是仓促地觉察所缘的境界，这叫做行苦觉。思、受以及触，才刚感觉到境界的接触，还没有受到毒害的时候，舍受（upekkhā-vedanā）显现，这叫做行苦。第三种是坏苦（vipariṇāma-dukkha）。坏苦的境界就像燧石和火一样，猛烈地产生痛苦。这是说，由于缘起的逼迫，燧石的‘行苦’与石头摩擦，产生坏苦等痛苦，焚烧身心。这有两种：刹那生灭的是细微的坏苦；如果是一期生命的散坏转变，就像幻化一样。识在于其中了知，所以说识进入坏缘。妻子、珍宝等存在，叫做缘集；它们后来的败坏，叫做缘散。这时，心中的痛苦更加剧烈，心中的烦恼也加重。虽然现在还在感受和忆念，但对于后来的散坏之缘，仍然恋恋不舍，念念不忘，这就是坏苦。总结以上所说，三界一切都是苦谛（duḥkha satya）。接下来阐明集谛（samudaya satya）。这是说，观察无明（avidyā）引来聚集无量善恶之心，造作一切业。习气相续，烦恼习因，诸业集因，这叫做集谛。接下来阐明道谛（mārga satya）。这是正见的因，是解脱的果，是空性智慧的道体。这是说，二空智以世间的正见为因，以出世间的解脱为果。群圣的足迹叫做道。见、修等的差别叫做心心。总结起来，用智慧之道来称呼道谛。接下来阐明灭谛（nirodha satya）。灭尽一切苦果，灭尽一切集因，远离障碍，清净无染，以同一的体性照耀。以圣妙的智慧，选择寂灭这唯一的真谛。慧品具足以下，总结最初的智慧善根。‘起空’指的是俗智（saṃvṛti-satya-jñāna），‘入观’指的是真智（paramārtha-satya-jñāna）。 经：第二观舍至舍品具足。 述曰：逆次第二观舍善根。最初总标说：第二观是舍弃一切贪欲障碍，而行平等空性的舍。接下来阐明行相：以无缘行来观察法性空际的唯一真如之相。又观察世俗平等的法门，即观察土地，我所已经用过的旧土等，四大皆是如此。我
English
English version: Root and environment are the two causes of 'speech and action'. Therefore, constantly focusing on the sores on the body, etc., it is said 'mind-mind conditions form'. This mind comes into contact with disturbing environments, receiving the poison of afflictions, which is the manifestation of suffering of suffering (dukkha-dukkha). The second is the suffering of change (saṅkhāra-dukkha). Because these two sufferings are fundamental, they are discussed in the middle. Saying 'mind conditions consciousness' is only a difference in name. Initially, when it arises from the root, it is mostly a hasty awareness of the conditioned environment, which is called the awareness of the suffering of change. Thought, feeling, and contact, just as the contact with the environment is felt, and before being poisoned, equanimity (upekkhā-vedanā) manifests, which is called the suffering of change. The third is the suffering of dissolution (vipariṇāma-dukkha). The state of the suffering of dissolution is like flint and fire, intensely producing suffering. This means that due to the pressure of conditions, the 'suffering of change' of the flint rubs against the stone, producing suffering such as the suffering of dissolution, burning the body and mind. There are two types of this: momentary arising and ceasing is subtle suffering of dissolution; if it is the dissolution and transformation of a lifetime, it is like an illusion. Consciousness understands this, so it is said that consciousness enters the cause of dissolution. The existence of wife, children, treasures, etc., is called the accumulation of conditions; their subsequent decay is called the scattering of conditions. At this time, the suffering in the heart intensifies, and the afflictions in the heart also increase. Although still experiencing and remembering now, there is still attachment to the subsequent scattering conditions, constantly clinging to them, which is the suffering of dissolution. Summarizing the above, everything in the three realms is the truth of suffering (duḥkha satya). Next, the truth of the origin (samudaya satya) is explained. This means that observing ignorance (avidyā) leads to the accumulation of countless good and evil minds, creating all kinds of karma. Habitual tendencies continue, the cause of afflictions, the cause of the accumulation of all karmas, this is called the truth of the origin. Next, the truth of the path (mārga satya) is explained. This is the cause of right view, the fruit of liberation, the essence of the path of emptiness and wisdom. This means that the two emptiness wisdom takes worldly right view as the cause, and transcendent liberation as the fruit. The footsteps of the assembly of sages are called the path. The differences in view, practice, etc., are called mind-mind. In summary, the truth of the path is called the path of wisdom. Next, the truth of cessation (nirodha satya) is explained. Exhausting all the fruits of suffering, exhausting all the causes of accumulation, being free from obstacles, pure and undefiled, shining with the same essence. With sacred and wonderful wisdom, choosing the only truth of cessation. The completion of the wisdom chapter below summarizes the initial roots of wisdom. 'Arising emptiness' refers to conventional wisdom (saṃvṛti-satya-jñāna), 'entering contemplation' refers to ultimate wisdom (paramārtha-satya-jñāna). Sutra: The second contemplation of equanimity to the completion of the equanimity chapter. Commentary: Reversely, the second contemplation of the roots of equanimity. Initially, it is generally stated: The second contemplation is the abandonment of all greed and obstacles, and the practice of equanimity of emptiness. Next, the characteristics are explained: Using unconditioned practice to observe the only true suchness of the nature of emptiness. Also, observe the method of worldly equality, that is, observe the land, the old soil that I have already used, etc., all four elements are like this. I --------------------------------------------------------------------------------