English
English version Regarding conditions (緣). Since there is no self-nature, it is neither a sin nor the eight inversions (八倒), and there is no arising or ceasing. Therefore, wisdom illuminates and brings joy and emptiness. Having understood true wisdom, further utilize skillful means and supernatural powers, which are also the functions of the nature of wisdom. It is because of the application of wisdom. Sutra: If a Buddha-son reaches the origin of all practices (一切行). Commentary: The seventh is the mind of aspiration (願心). Each aspiration (願願) is vast, seeking everything (一切法), and the seeker (求者) raises the chapter heading (章門). Simultaneously seeking two benefits, hence the term 'aspirations.' Seeking to cut off afflictions is called 'great seeking,' and seeking wisdom is called 'seeking everything.' In clarifying the characteristics of practice, because one cultivates the cause to seek the distant fruit, the mind of aspiration is connected. It is certain that because the mind of aspiration is continuously connected, one attains Buddhahood after hundreds of kalpas (百劫), which also extinguishes sins. 'Hundreds' means many. 'Sin' is birth and death (生死), a gathering of calamities. Focus and continuously seek the one aspect of emptiness of phenomena (法空), hence the saying 'seeking, seeking with utmost sincerity in the unborn emptiness.' 'One' is one aspect, which is no-aspect. Relying on aspiration to increase contemplation and enter samadhi (定) for illumination, then countless fetters of views (見縛) are liberated because of seeking the mind of aspiration. The practice that can be realized is accomplished by seeking the mind. Therefore, the immeasurable merits of Bodhi (菩提) have aspiration as their root. Having become a Buddha, one fully realizes the Dharma realm (法界), free from the extremes of existence and non-existence. 'Contemplating the one truth' is the Middle Way (中道). The intermingling of myriad virtues can illuminate the part of wisdom, and although the Dharma realm illuminated has no difference, it is not like the two vehicles (二乘) who extinguish their bodies and wisdom. It can also be said that it is not 'extinguished.' After personally and fully realizing it, immeasurable functions arise in the subsequent wisdom (後得智). 'Arising seeing seeing' (生見見). However, one does not say 'I have done something' (我有所作). 'Not understanding wisdom' (非解慧). The concluding text can be understood. Sutra: If a Buddha-son reaches the contemplation of phenomena (觀法), it is also like this. Commentary: The eighth is among guarding the mind (護心), guarding the Three Jewels (護三寶), guarding the merits of all practices (護一切行功德), this is raising the chapter heading. It is because of guarding what is relied upon and one's own practice. Next, clarifying the characteristics of practice. First, guarding outsiders (外道) so that they do not disturb those with correct faith, this is guarding the Three Jewels. Using no-aspect practice (無相行) to subdue the inverted mind, extinguishing the attachment to self (我縛) and the fetters of views (見縛), reaching the state of no-birth, etc., this is guarding one's own practice. Subduing the affliction obstacle is called 'extinguishing the attachment to self,' and subduing the knowledge obstacle is called 'fetters of views no-birth.' With what characteristics of practice is one guarding in this way? It is guarding the fundamental Three Jewels, using no-aspect practice to guard. Guarding one's own three emptiness gates (三空門), with mind and wisdom connected, wisdom connected, etc. The two emptinesses mutually assist each other, hence the saying 'wisdom connected wisdom connected.' Connecting in this way, one enters the state of no-birth. --------------------------------------------------------------------------------
Chinese
。止道观道则明光明光。以伏二障无挂碍故。如是护观入于空境。俗假相别。故言分分。似我似法妄识中似有。故言幻化幻化所起。俗相性空。空智中似无故言如无如无。以下结云。缘合所起言法体集。还属众缘言法体散。无定自性言不可护。如所观理能观亦尔。 经。若佛子至一切法。 述曰。第九喜心。见他人得乐常生喜悦者举章门也。及一切下明行相也。假谓依他。空谓遍计。遍伏二相言及一切。二相不现名为照寂。不见初二性言不入有为。真如影现言不无寂然。内证乐中境智俱空。故言大乐无合。般若虽证空大悲犹化物攀缘有境。故言有受而化有法而见也。玄假法性等者。见二谛性平等一观心心中行也。玄者胜义。假者世俗。般若大悲而相融故。多闻一切佛行功德等者。多闻果德及因行德。普以无相随喜之智连生正念而专照也。既一无生佛即我故。以下结云。乐心缘一切法者。离嫉妒等喜悦缘故。 经。若佛子至光品广说。 述曰。第十顶心。是人最上智者举章门也。次释名义。前九心上三义如顶。一灭障如顶。言我轮者。执我为首。轮回烦恼利见疑身。及以钝品瞋等烦恼皆灭无故。胜如顶也。二智胜如顶。最上智连如顶故。三境胜如顶。周遍法界因果圆融如如一道最如顶故。如人 现代汉语译本：停止用道的观点来看待道，光明就会显现。因为降伏了二障（烦恼障和所知障），所以没有挂碍。像这样守护观想，进入空性的境界。世俗的假象是不同的，所以说是‘分分’。好像是我，又好像是法，在虚妄的意识中好像存在，所以说是‘幻化幻化所起’。世俗的现象其自性是空的，在空性的智慧中好像不存在，所以说是‘如无如无’。下面总结说，因缘和合所产生的叫做‘法体集’。最终还是归属于众多的因缘，叫做‘法体散’。没有固定的自性，叫做‘不可护’。就像所观的道理一样，能观的心也是如此。 经文：如果佛子到达一切法。 述记：第九喜心，见到他人得到快乐常常生起喜悦，这是举出章节的纲要。‘及一切下’说明修行的状态。假是指依他起性，空是指遍计所执性。普遍地降伏这两种相，叫做‘及一切’。这两种相不显现，叫做‘照寂’。不见最初的两种自性，叫做‘不入有为’。真如的影子显现，叫做‘不无寂然’。在内心证悟的快乐中，境和智都空寂，所以说是‘大乐无合’。般若虽然证悟空性，但大悲仍然化度众生，攀缘有境，所以说是‘有受而化，有法而见’。‘玄假法性等’，是说见到二谛（真谛和俗谛）的自性平等，一心观照，在心中修行。‘玄’是指胜义谛，‘假’是指世俗谛。般若和大悲相互融合。‘多闻一切佛行功德等’，是指多闻的果德以及因地的修行功德。普遍地用无相随喜的智慧，连接产生正念，并且专注地照见。既然一切都是无生，佛就是我，所以下面总结说，快乐的心缘于一切法，是因为远离嫉妒等，而生起喜悦的缘故。 经文：如果佛子到达光品，广为解说。 述记：第十顶心，这个人是最上智慧的人，这是举出章节的纲要。接下来解释名义。前面的九心，上面的三种意义就像顶一样。第一，灭除障碍就像顶一样。说‘我轮’，是指执着于我为首，轮回于烦恼，锐利的见解，怀疑自身，以及迟钝的嗔恚等烦恼都灭尽了，所以殊胜得像顶一样。第二，智慧殊胜得像顶一样，最上智慧连接得像顶一样。第三，境界殊胜得像顶一样，周遍法界，因果圆融，如如一道，最像顶一样。就像人...
English
English version: Ceasing to view the Dao with the perspective of Dao, the light will manifest. Because the two obscurations (afflictive obscurations and cognitive obscurations) are subdued, there are no hindrances. Guarding and contemplating in this way, one enters the realm of emptiness. Worldly illusions are distinct, hence the term 'part by part'. Appearing like 'I' and like 'Dharma', seemingly existing within deluded consciousness, hence the terms 'illusion and arising from illusion'. The nature of worldly phenomena is empty; seemingly non-existent in empty wisdom, hence the terms 'as if non-existent, as if non-existent'. The following concludes, that which arises from the aggregation of conditions is called 'the collection of the Dharma body'. Ultimately, it still belongs to numerous conditions, called 'the dispersion of the Dharma body'. Lacking a fixed self-nature is called 'unprotectable'. Just as the principle being contemplated, so too is the mind that contemplates. Sutra: If a Buddha-son reaches all dharmas. Commentary: The ninth, the mind of joy, is to rejoice when others attain happiness; this is to raise the chapter's outline. 'And all below' clarifies the state of practice. 'False' refers to dependent origination (paratantra), 'empty' refers to the conceptual imputation (parikalpita). Universally subduing these two aspects is called 'and all'. These two aspects not appearing is called 'illumination and stillness'. Not seeing the initial two natures is called 'not entering into conditioned existence'. The shadow of Suchness appearing is called 'not without stillness'. In the joy of inner realization, both the object and wisdom are empty, hence the term 'great joy without union'. Although Prajna (wisdom) realizes emptiness, great compassion still transforms beings, clinging to conditioned realms, hence the terms 'having reception and transformation, having Dharma and seeing'. 'Profound, false Dharma-nature, etc.' refers to seeing the equality of the two truths (ultimate truth and conventional truth), contemplating with one mind, practicing in the mind. 'Profound' refers to the ultimate truth, 'false' refers to the conventional truth. Prajna and great compassion merge with each other. 'Extensive hearing of all Buddha practices, merits, etc.' refers to the fruit of extensive hearing and the merits of practice in the causal stage. Universally using the wisdom of non-attachment and rejoicing, connecting to generate right mindfulness, and focusing on illumination. Since all is unarisen, the Buddha is me, so the following concludes, the joyful mind is connected to all dharmas, because it is far from jealousy, etc., and arises from the cause of joy. Sutra: If a Buddha-son reaches the chapter on light, extensively expounding. Commentary: The tenth, the mind of the crown, this person is the most supreme wise one; this is to raise the chapter's outline. Next, explain the meaning of the name. The three meanings above the previous nine minds are like the crown. First, eliminating obstacles is like the crown. Saying 'the wheel of self', refers to clinging to the self as the head, revolving in afflictions, sharp views, doubting oneself, and dull anger and other afflictions are all extinguished, so it is superior like the crown. Second, wisdom is superior like the crown, the most supreme wisdom is connected like the crown. Third, the realm is superior like the crown, pervading the Dharma realm, the perfection of cause and effect, Suchness as one path, is most like the crown. Just like a person... --------------------------------------------------------------------------------
Chinese
顶者。总喻上三也。次明行相。不同身见六十二见。简二类见。故言非非。五众即五蕴也。于蕴刹那刹那生灭。谬执神我体常流转。观识蕴空也。多计识蕴为我相故。无受者观受蕴空。无行可捉缚者观余三蕴空也。行即行蕴。无可捉者色蕴空故。无可缚者想蕴空故。妄想缚本故。如契经云。识如幻化乃至色如聚沫。言入内空直道者。即入内门纯一味道。上明般若。次明大悲。刹那刹那于诸众生不见有缘不见非缘。恒以无缘大悲攀缘住顶三昧寂灭定。亦发加行于趣证道。尔时设有性实我人常见八倒生者。则缘不二法门。性实见者法执也。我人见者生执也。由此不受八难者三途等也。幻化果毕竟不受者。道分善根不造生死引业故。同体大悲离我无化。故言唯一众生。四威仪中灭恶生善。言入道者总句。余三别句。满十解位名为正人。立福智资粮名正智正行。行即福也。下总结言。菩萨达观现前故不受六道果。必不退于佛种姓中也。以背流转向还灭故。生生入佛家者。十住毗婆沙云。以真如为佛家。相应解成故言入也。十天光品者指上品也。 经。卢舍那至体性三昧。 述曰。第二十长养中牒问可知。此初慈心中。常行慈心生乐因已者举章门也。慈与乐故此无缘慈。慈行既成自亦乐俱入所缘法。谓即五蕴大真法 现代汉语译本 顶者，总的来说是比喻上三昧。接下来阐明修行的状态，不同于身见和六十二见，区分这两类错误的见解，所以说‘非非’。五众就是五蕴。对于五蕴刹那刹那的生灭变化，错误地执着于神我，认为其本体是恒常流转的。观察识蕴是空性的。因为多数人执着于识蕴为‘我’的表相。没有领受者，观察受蕴是空性的。没有行为可以捕捉束缚，观察其余三蕴是空性的。行就是行蕴。因为没有可以捕捉的，所以色蕴是空性的；因为没有可以束缚的，所以想蕴是空性的。妄想是束缚的根本。如契经所说：‘识如幻化，乃至色如聚沫。’说‘入内空直道’，就是进入内门，纯一地体验真如的味道。上面阐明般若智慧，接下来阐明大悲心。刹那刹那之间，对于一切众生，不见有缘，也不见非缘，恒常以无缘大悲心攀缘，安住于顶三昧的寂灭禅定，也发起加行，趋向证悟之道。这时，如果有人有性实我人的常见八倒生起，就缘于不二法门。‘性实见’指的是法执，‘我人见’指的是生执。因此不受八难，也就是三途等苦。幻化之果毕竟不受，因为道分善根不造作生死轮回的业力。同体大悲，远离我执和虚幻，所以说‘唯一众生’。在四威仪中灭除恶业，生起善业。说‘入道’是总括性的语句，其余三句是分别性的语句。圆满十解位，称为正人。建立福德和智慧的资粮，名为正智正行。行就是福德。下面总结说，菩萨通达观照现前，所以不受六道轮回的果报，必定不会从佛的种姓中退转。因为背离流转，转向还灭，生生世世进入佛家。十住毗婆沙中说，以真如为佛家，相应的理解成就，所以说‘入’。‘十天光品’指的是上品。 经文：卢舍那佛至体性三昧。 述记中说：第二十长养中，重复提问，可以知道。这里最初的慈心中，常常行持慈心，生起快乐的原因，这是举出章门。慈能给予快乐，所以这是无缘慈。慈心修行成就，自身也快乐，一同进入所缘的法，也就是五蕴大真法。