English
English version Bearing this bewilderment, leading to inferior actions, thus entering the path of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). If one carries subtle bewilderment within the five consciousnesses (pañca-vijñāna), cultivating superior wisdom, one can enter the position of a Bodhisattva. The three explanations within the 'mind' can be understood analogously. However, the later explanations are all considered superior. 'In the conditioning of essence and characteristics, possessing undefiled dharmas,' this generally points out the essence and characteristics of the Dharma. 'Equipped with inconceivable karmas,' this clarifies the function of internal conditioning. 'Acting as the nature of the object,' this explains that Suchness (Tathatā) not only internally conditions the deluded mind through the previous sentence, causing it to厌离 (yearn for detachment), but also acts as the object of observation for that mind that yearns for detachment. Another explanation says that the 'great function' acts as an external good realm. This essence and characteristics also universally apply within it, thus enabling the 'great function' to receive conditioning. Another explanation says that because it pervades the deluded mind, it internally conditions it; because it pervades all external realms, it also conditions sentient beings, like approaching Pǔlǎn (a type of contemplation) to break wood, etc. The difference in the conditioning of function lies in the internal connection, with near and far connections depending on the maturity of the faculties; the Four Immeasurables (catvāri apramāṇāni: loving-kindness, compassion, joy, equanimity) serve as the condition for practice; the Three Emptinesses (tri-śūnyatā: emptiness, signlessness, wishlessness) serve as the condition for reception and following. Another explanation is that first one benefits others, then oneself. Also, first it is about practices like giving and precepts, then about the practice of contemplating the truth. There are six kinds of equal conditions: 1. Equal beings, as the treatises say, Buddhas and Bodhisattvas; 2. Equal vows, as the treatises say, all wish to liberate beings; 3. Equal mind, as the treatises say, self-nature conditioning, etc.; 4. Explaining equal actions, as the treatises say, with the power of the wisdom of the same essence; that is, the wisdom that knows that self and others are of the same essence is called the wisdom of the same essence; 5. Equal benefit, as the treatises say, seeing and hearing, etc.; 6. Enabling equal faculties to see equal appearances, as the treatises say, relying on samādhi to see the Buddha. Differentiated equality refers to: 1. According to the mind of Buddhas and Bodhisattvas in gathering sentient beings, compassionately benefiting them, without resentment or favoritism, it is called equality; manifesting different forms according to the different faculties of sentient beings is called differentiation; 2. The Nirmāṇakāya (transformation body) has many forms, which is called differentiation; the Sambhogakāya (enjoyment body) conforms to the nature, which is called equality; 3. What is seen by the distracted mind is called differentiation; what is seen by the mind in samādhi is called equality. Fourteenth: Brief Outline. From below is the brief outline. Above, from the Gate of Birth and Death to here, explains the completion of encompassing all dharmas. From the four conditionings below, it explains the arising of all dharmas. Among them, there are two parts: first, a general explanation; second, a specific explanation. In the specific explanation, first explain defilement and purity, then doubly analyze exhaustion and non-exhaustion. In the preceding general explanation, there are two parts: first, defilement; second, purity. In defilement, there are two parts: first, a general explanation. --------------------------------------------------------------------------------
Chinese
后别。净中亦二。先总。后别。别中二。先别明体用熏。后双明相应不相应。前中二。先体相熏。后用熏。就相应不相应中二。先辨未相应。后明已相应。上来明净熏竟。初染熏次净熏竟。就尽不尽中二。先明染法有尽。后明净法无终。上来初别明染净熏。后双辨尽不尽。合是大段别明竟。初总。后别。合是四熏习竟。上来初释生灭摄一切法。后释四熏习生一切法。合是大段释生灭法毕竟。自下第二释生灭门中所显之义大。于中有二。初释体相二大。后别解用大。前中二。初一句通摄标二大名。下别释二大义。释中。初释体大。从毕竟常恒下。释相大。释相大中二。初直释。后问答。释用大中二。初总辨。二从此用有二下。别释。释中二。初别明应报。后又凡夫下。重更料简。初中二。先应。后报。就重简中二。先明应身。谓约凡见粗。六道相也。二乘见细。不待说也。二明报身二。初约人显粗妙。二问答释疑。前中二。先明地前见粗。二若得净心下。地上见细。问答中二先问。后答。上来释所显义大竟。自下明会法归体上来初举生灭法相第二明有显义功能。第三会用归体。三义不同。总明生灭门竟。初释真如门。后显生灭门。二门不同。总释显示正义竟。第十五。分别发趣道中。通论发心。总有四位。一舍邪趣正发 心。位在凡地。此论不说。二舍退得定发心。位在十信满心。入十住初。是论中信成就发心也。三舍生得熟发心。位在十回向。以欲入初地。加行胜进。深发心故。即解行发心。四舍比得证发心。位在初地已上。问。退位岂无生熟耶。何不失二发心。答。位极劣故。相不分也。问。不退望证。岂非劣耶。何故有二发心。答。位胜故。纯熟相显故。问。若尔。地上弥胜。何故不失二发心耶。答。位极胜故。所证不殊故。问。岂将入不退位。不用增上起行力耶。何不更失发心也。答。一能发心位劣。不能起加行故。二所趣位未胜。不须加行故是故不失也。问。若尔。何故将入证位。更于加行位中有发心耶。答。能入胜故。所证难得故耳。第十六。修止中安心内有二。初止内想虑心。二从亦不得随心下。止外缘境心前中三。初举想令除。二止能除想。三顺法体。初中二。初别止十一切处想。后一切诸想下。通止一切诸差别想。能除者有二释。一所除缘止。故能除缘亦已。二先除有想。后亦遣除想者。除无想也。以有无之念俱是想故。下文顺法体中。以一切法无想者。无有之想也。念念不生等者。以无始已来未曾生等故。第二止外境心内有二。初止外妄缘。二是正念下。示内真观。前中二。初举非总制。二心若驰下。示观方便 现代汉语译本 心（指凡夫之心）。位于凡夫之地。此论（指《摄大乘论》）不讨论这种情况。 第二种，舍弃退转之心而获得决定之心（坚定不移的菩提心），位于十信位的满心阶段。进入十住位的最初阶段，是此论中所说的信成就发心。 第三种，舍弃生涩之心而获得成熟之心，位于十回向位。因为将要进入初地（欢喜地），需要更加精进地修行，所以发起深刻的菩提心，即解行发心。 第四种，舍弃比量之心而获得证悟之心，位于初地以上。 问：退转的位次难道没有生涩和成熟之分吗？为什么不舍弃第二种发心？ 答：因为位次极其低劣，所以（生涩和成熟的）相状不明显。 问：不退转位与证悟位相比，难道不是低劣吗？为什么会有两种发心？ 答：因为位次殊胜，纯熟的相状明显。 问：如果这样，地上菩萨的位次更加殊胜，为什么不舍弃两种发心呢？ 答：因为位次极其殊胜，所证悟的境界没有差别。 问：将要进入不退转位，难道不需要增上精进的修行力量吗？为什么不再舍弃发心呢？ 答：第一，能发起菩提心的位次低劣，不能发起更加精进的修行；第二，所趋向的位次还不够殊胜，不需要更加精进的修行。因此不舍弃发心。 问：如果这样，为什么将要进入证悟位时，在加行位中又有发心呢？ 答：因为能进入的位次殊胜，所证悟的境界难以获得。 第十六，修止（奢摩他，Śamatha，意为止息、平静）中，安心于内有两种： 第一，止息内心的想虑。 第二，从‘亦不得随心下’开始，止息外在攀缘境界的心。 第一种情况（止息内心的想虑）分为三个部分： 第一，举出想念，令其消除。 第二，止息能消除想念的（方法）。 第三，顺应法体（实相）。 第一部分（举出想念，令其消除）分为两个部分： 第一，分别止息十一切处想（十种禅定境界的想念）。 第二，从‘一切诸想下’开始，普遍止息一切差别想。 能消除想念的方法有两种解释： 第一，所要消除的是攀缘，止息了攀缘，就能消除攀缘。 第二，先消除有想（存在的想念），然后也遣除想（想念本身），即消除无想（不存在的想念）。因为有和无的念头都是想念。 下文顺应法体中，‘以一切法无想者’，指的是没有存在的想念。‘念念不生等者’，因为从无始以来未曾生起等等。 第二，止息外在境界的心，分为两个部分： 第一，止息外在的虚妄攀缘。 第二，‘二是正念下’开始，展示内在的真实观照。 第一部分（止息外在的虚妄攀缘）分为两个部分： 第一，举出并非完全禁止（攀缘）。 第二，‘心若驰下’开始，展示观照的方便。
English
English version The mind (referring to the mind of ordinary beings). It is located in the realm of ordinary beings. This treatise (referring to the *Śrāvakabhūmi*) does not discuss this case. The second type, abandoning the regressive mind and obtaining the determined mind (unwavering Bodhicitta), is located at the stage of the full mind of the Ten Faiths. Entering the initial stage of the Ten Dwellings is the mind of faith accomplishment as discussed in this treatise. The third type, abandoning the immature mind and obtaining the mature mind, is located in the Ten Dedications. Because one is about to enter the first ground (Joyful Ground), one needs to cultivate more diligently, so one generates a profound Bodhicitta, which is the mind of understanding and practice. The fourth type, abandoning the comparative mind and obtaining the mind of realization, is located on the first ground and above. Question: Are there no distinctions between immaturity and maturity in the regressive stages? Why not abandon the second type of mind generation? Answer: Because the stage is extremely inferior, the characteristics (of immaturity and maturity) are not obvious. Question: Compared to the stage of realization, isn't the non-regressive stage inferior? Why are there two types of mind generation? Answer: Because the stage is superior, the characteristics of pure maturity are obvious. Question: If so, why not abandon the two types of mind generation when the stage of the bodhisattvas on the grounds is even more superior? Answer: Because the stage is extremely superior, the realms of realization are not different. Question: When about to enter the non-regressive stage, isn't the power of increasing diligence in practice needed? Why not abandon the mind generation again? Answer: First, the stage of being able to generate Bodhicitta is inferior, unable to initiate more diligent practice; second, the stage to be approached is not yet superior enough, not requiring more diligent practice. Therefore, the mind generation is not abandoned. Question: If so, why is there mind generation in the stage of application when about to enter the stage of realization? Answer: Because the stage that can be entered is superior, and the realm of realization is difficult to obtain. Sixteenth, in the practice of *Śamatha* (止, Śamatha, meaning cessation, tranquility), there are two aspects to settling the mind internally: First, to cease the mind's thoughts and considerations. Second, starting from 'also not to follow the mind', to cease the mind that clings to external objects. The first case (ceasing the mind's thoughts and considerations) is divided into three parts: First, to bring up thoughts and cause them to be eliminated. Second, to cease the (method) that can eliminate thoughts. Third, to accord with the nature of reality (true nature). The first part (bringing up thoughts and causing them to be eliminated) is divided into two parts: First, to separately cease the thoughts of the Ten All-Encompassing Spheres (ten meditative states). Second, starting from 'all thoughts below', to universally cease all differentiated thoughts. There are two explanations for the method of eliminating thoughts: First, what needs to be eliminated is clinging; ceasing clinging eliminates clinging. Second, first eliminate the thought of existence, and then also eliminate the thought (the thought itself), that is, eliminate the thought of non-existence. Because the thoughts of existence and non-existence are both thoughts. In the following text, according with the nature of reality, 'because all dharmas are without thought' refers to the absence of the thought of existence. 'Moment after moment, not arising, etc.' because from beginningless time, they have never arisen, etc. Second, ceasing the mind that clings to external objects is divided into two parts: First, to cease external false clinging. Second, starting from 'the second is right mindfulness below', to show the inner true contemplation. The first part (ceasing external false clinging) is divided into two parts: First, to bring up what is not completely prohibited (clinging). Second, starting from 'if the mind wanders below', to show the means of contemplation. --------------------------------------------------------------------------------