Chinese
。而于彼时所转法轮有上有容。是未了义。是诸诤论安足处所。世尊在昔第二时中。唯为发趣修大乘者。依一切法皆无自性无生无灭。以隐密相转正法轮。虽更甚奇甚为希有。而于彼时所转法轮乃至诤论安足处所。世尊于今第三时中。普为发趣一切乘者。依一切法皆无自性无生无灭本来寂静自性涅槃无自性性。以显了相转正法轮。第一甚奇最为希有。于今世尊所转法轮无上无容。是真了义。非诸诤论安足处所。今略释云。婆罗痆斯此乃梵音。是河之称。仙人堕者。昔有一王。将诸婇女在园游戏。有五百仙。腾空欲度。见已堕落。而失神通。从事为名言仙堕处。施鹿之事如常应悉。初为一乘偏谈四谛。法非至极。名有上容。当恐二乘著于空见。但说依他圆成为有。不说遍计而体是无。名为未了。即四谛教。诸部小乘因此互乖。名诤安处。第二时中。为初发趣大乘菩萨。破其有病说大般若。约遍计执明诸法空。恐有病增。不说依他圆成为有。名犹未了。第三时中具辨三性。遍计名无。依他圆成称之为有。名真了义。更无法过。名无上容。言二性有。当为发趣二乘之人。谈遍计空义。当为初发大乘者。具辨三性。即当为彼久学菩萨。由此故云普为发趣一切乘者。大师既自断唯空有。名不了义。故不可执唯有唯空。以为至极。 以斯三性通释诸经。说有谈无。何爽通理。若唯言有。明从成实依他。若总说空。显依遍计所执。有空双举。对三性言。空有俱亡。据绝言义。是以迷心不悟一行。尚不能依。达士通性。十法齐修何咎。 问有情沈浪本因烦恼。此位未伏。尚住外门。云何而能进修胜行。于无上果勤求不退。答摄论第六唯识第九皆云。此位二障虽未伏除修胜行时有三退屈。而能三事练磨其心。于所证修勇猛不退。一闻无上正等菩提广大深远。心便退屈。引他已证大菩提者。练磨自心勇猛不退。二闻施等波罗蜜多甚难可修。心便退屈。省己意乐能修施等。练磨自心勇猛不退。三闻谓佛圆满转依极难可证。心便退屈。引他粗善况己妙因。练磨自心勇猛不退。由此三事练磨其心。坚固炽然修诸胜行。初二意云。彼是丈夫。而能成佛。能行难行所有施等。我亦丈夫。何乃不能修行成佛。第三意者。如世间者修微小善。小善犹感人天大果。我所修行殊胜无边。何故不能感菩提果。又摄论颂云。无量十方诸有情。念念已证善逝果。彼既丈夫我亦尔。不应自轻而退屈。由此练磨故不退也。 其加行位修五根力。故中边云。决择分中。𤏙顶二种在五根位。忍世第一在五力位。决择即是加行位也。问先修何者。答先根后力。故中边云。顺解脱 分善根满已。复应修习五种增上。五种增上即五根也。次修五力。即前五根能伏于障。不为障伏。功能转胜。改立力名。故中边云。即前所说信等五根有胜势用。复说为力。谓能伏灭不信障等。亦不为彼所陵杂故。又大集经云。五根五力非体有别。故知约用分为二也。问此五何乃有是次第。答此依因果相引而立。谓若决定信有因果。为得果故发此精进。精进发已便住正念。住正念已心则得定。得定心已能如实知。既如实知无事不办。故由此义有是次第。𤏙顶二位而修五根。忍第一法修其五力。引证如前。 又此𤏙等四位之中修唯识观。𤏙顶二位观所缘境离识皆无。忍世第一印所取境。观能取心亦非实有。谓自无始[穴/俱]伏昏夜。见林櫕耸。疑网交密。匪悟一切皆唯己心。妄执六尘识外他造。因乎溺浪浮沉莫停。往返游行。下上焉息。由是菩萨依因善友作意资粮。自益益人。修唯识观。先依𤏙顶观无所取。所取者何。谓即名义自性差别。此之四种识外无也。四体者何。答摄大乘论云。此中名者。谓色受等。义者。如名身等所诠表得。蕴界处等。自性者。即是名义二种自体。差别者。即是名义等上谓无常等差别之义。寻思此四唯假非实。似外相转。实唯在内证知。四种虚妄显现。依他起摄。了达四种遍计执义皆 现代汉语译本：善根圆满后，还应修习五种增上，这五种增上就是五根（信根、精进根、念根、定根、慧根）。接着修习五力，就是前面的五根能够降伏障碍，不被障碍所降伏，功能更加殊胜，因此改称为力。所以《中边分别论》说，前面所说的信等五根具有殊胜的势力作用，又称为力，是指能够降伏灭除不信的障碍等，也不被它们所侵扰。又《大集经》说，五根和五力在体性上没有区别。因此可知是根据作用不同而分为二者。问：这五者为什么会有这样的次第？答：这是依据因果相互引发而建立的。如果决定相信有因果，为了得到果报就发起精进。精进发起后就安住于正念。安住于正念后心就能得定。得到定心后就能如实地知见。既然如实地知见，就没有什么事情办不成。所以由此意义而有这样的次第。煗位和顶位两种位次修习五根，忍位和世第一法位修习五力。引用的证据如前所述。 又在这煗位等四位之中修习唯识观。煗位和顶位两种位次观所缘的境界离开识之外都是没有的。忍位和世第一法位印证所取境，观能取的心也不是真实存在的。这是因为从无始以来，一直被昏昧蒙蔽，所见如同丛生的树木，疑惑像密布的罗网，不觉悟一切都是自己的心所显现，错误地执着六尘是识之外的其他事物所造。因此在生死苦海中浮沉不停，往返轮回，上下不得安息。因此菩萨依靠善友的引导，以作意作为资粮，自利利他，修习唯识观。先依靠煗位和顶位观无所取。所取的是什么呢？就是名、义、自性、差别。这四种在识之外是没有的。四体的含义是什么呢？答：《摄大乘论》说：‘这其中，名是指色、受等。义是指如名身等所诠表的事物，如蕴、界、处等。自性是指名和义两种的自体。差别是指名和义等上面的无常等差别之义。’寻思这四种都是虚假的，不是真实的，好像是外在的相状在运转，实际上只是在内在证知。四种虚妄的显现，属于依他起性所摄。了达四种遍计执的意义都是
English
English version: After the accumulation of wholesome roots is complete, one should further cultivate the five augmentations, which are the five roots (five indriya): faith (śraddhā), vigor (vīrya), mindfulness (smṛti), concentration (samādhi), and wisdom (prajñā). Next, cultivate the five powers (five bala). The preceding five roots can subdue obstacles and are not subdued by obstacles. Their function becomes more superior, hence the name is changed to 'power'. Therefore, the *Madhyāntavibhāga* says, 'The five roots of faith, etc., mentioned earlier, have superior power and function, and are also called powers, which means they can subdue and extinguish the obstacles of disbelief, etc., and are not violated by them.' Also, the *Mahāsaṃnipāta Sūtra* says, 'The five roots and five powers are not different in essence.' Therefore, it is known that they are divided into two based on their function. Question: Why is there such an order for these five? Answer: This is established based on the mutual causation of cause and effect. If one firmly believes in cause and effect, one will generate diligence in order to attain the result. Once diligence is generated, one will abide in right mindfulness. Once one abides in right mindfulness, the mind will attain concentration. Once one attains concentration, one will be able to know things as they truly are. Since one knows things as they truly are, there is nothing that cannot be accomplished. Therefore, there is such an order due to this meaning. In the *ūṣmagata* (heat) and *mūrdhan* (summit) stages, one cultivates the five roots. In the *kṣānti* (forbearance) and *laukikāgradharma* (worldly supreme dharma) stages, one cultivates the five powers. The cited evidence is as mentioned before. Furthermore, within these four stages of *ūṣmagata* etc., one cultivates the Mind-Only (Vijñānavāda) view. In the *ūṣmagata* and *mūrdhan* stages, one observes that all objects of perception are non-existent apart from consciousness. In the *kṣānti* and *laukikāgradharma* stages, one confirms the objects that are grasped and observes that the grasping mind is also not truly existent. This is because from beginningless time, one has been obscured by darkness, seeing things like dense forests, with doubts like a tangled net, not realizing that everything is manifested by one's own mind, mistakenly clinging to the six sense objects as being created by something other than consciousness. Therefore, one floats and sinks endlessly in the ocean of suffering, transmigrating back and forth, without rest. Therefore, Bodhisattvas rely on the guidance of virtuous friends, using intention as their resource, benefiting themselves and others, and cultivating the Mind-Only view. First, relying on the *ūṣmagata* and *mūrdhan* stages, one observes that there is nothing to be grasped. What is grasped? It is name (nāma), meaning (artha), self-nature (svalakṣaṇa), and difference (viśeṣa). These four do not exist apart from consciousness. What are the meanings of the four aspects? The *Mahāyānasaṃgraha* says: 'Here, name refers to form (rūpa), feeling (vedanā), etc. Meaning refers to the objects expressed by names, such as aggregates (skandha), realms (dhātu), and bases (āyatana). Self-nature refers to the inherent nature of name and meaning. Difference refers to the impermanence, etc., that distinguishes name and meaning.' Contemplating that these four are all false and unreal, appearing as external phenomena, but in reality, they are only known internally. The four kinds of illusory appearances are included within the dependent nature (paratantra). Understanding that the meanings of the four kinds of conceptual constructs (parikalpita) are all --------------------------------------------------------------------------------
Chinese
不可得。此中意云。名义等四摄一切境。境依于识众缘而生。非有似有。依他起摄。不了此四依识缘生。妄执识外有实自体。其心外法而实无也。名计所执。菩萨观此观外名义自性差别悉皆是无。是名观无所取境也。非是观于不离识境亦为无也。设尔何失。答成颠倒过。不离识法缘生似有。拨有为无故成颠倒。故楞伽经云。由自心执着。心似外境转。故我说一切唯有识无余。又厚严经。如愚所分别外境实皆无。习气扰浊心。故似彼而转。又大集经言。有为法一切皆以识为种子。又华严经云。世间所见法但以心为主。随解取众相。颠倒不如实。准此等经。故知识外诸法皆无。若不离识可许似有。问不离识法体既非无。何故称似。答诸法离言言诠不逮。愚夫妄执。假相当情。不了内心。执为外有。今显内法似彼妄情。是故称似。非言似者即称于法。以法本体而离言故。对彼妄情故称似也。问虽授圣旨斥境留心。以事详参。物有乖返。至如天盖所䨱。坤舆所载。川岳万类卉木千殊。事验目存。何断非有。答海楼崇耸。蜃气虚构。色境纷杂心相幻起。楼非越蜃。迷者执蜃异楼。境不离心。惑者计境非识。若信境非实。随心可见不同。执境是真。何乃同观觌异。是以人瞻净水。鱼瞩华堂。天视琉璃。鬼瞰炎火。其处一也。见四有 差。谅可由心否臧渝别。又若层峰岩石中。非游步之辙。大工威神出入排于坦路。斯谓凡情自碍山拥莫通。圣智融贯石空何隔。山虽是一。通塞两殊。改转既自于心。离识明非实有。以斯言矣。存没照然。何乃临岐永怀犹豫至理言矣。万法由心。无有一物而非心也。故华严经云。心如工画师能画诸世间。五蕴悉缘生。无法而不造。又云。若人知心行普造诸世间。是人则见佛。了佛真实性。此即菩萨居𤏙顶位观所取也。𤏙顶名义如前已辨。问以何等智作斯观耶。答以四寻思加行之智而作此观。智体是一。对境分四。四境即前名义自性差别是也。以智推寻。此之四种假有实无。故能推智名四寻思。故摄论云。于加行时。推求行见假有实无。说名寻思。故知寻思即观四种加行之智。 次依于忍印所取无。观能取识亦复不有。世第一法双印能取所取皆无。问何故尔耶。答前四寻思观所取无未重印可。今重印彼决定是无。故名为忍。又能取心对境而立。境既非实。心焉实欤。亦犹因风浪起风息浪沈。籍境心生。境无心灭。此忍虽亦印能取空。而未双能印于识境。故世第一而能双印识境皆空。问外境本空。谈无未乖正理。内识因起。不有乃爽中宗。华严三界唯心。大集识为法种。准斯圣旨。有义皎然。何得今言同境非有。答 依他幻识似有非无。执有实心遍计非有。今观无彼遍计执心。不说依他识体非有。故唯识云。若执唯识是实有者。亦遍计摄。由斯圣教并不相违。问依他识有即名唯识。内境非无。应名唯境。答依他识有复能变境。境虽内有。不能变识。故言唯识。不名唯境。又境之体通于内外。外无内有。识唯是内。若境言唯。恐滥外境亦是实有。由境有滥。境不言唯。识无斯过。故言唯识。问何智能观遍计识等为无等耶。答四如实智。此智是前寻思智果。故摄论云。了知假有实无所得决定行智方便果相。名如实智。所言了知假有实无。即寻思也。故知实智是寻思果。问虽观遍计心境皆空。空此境心修乎无相。复何摄益。答不了内心妄执外境。外境既执。因增贪等。贪等既炽。盲无圣眼。圣眼莫起。不达真理。真理未证。讵亡惑业。惑业犹存。沉溺五趣。五趣不息。岂登极果。了达内心。不执外境。外境不执。便息贪等。贪等息矣故生圣眼。圣眼既生能达真理。真理既证便除惑业。惑业因亡五趣果息。五趣息已便登佛果。有斯胜利故修此观。深密瑜伽而有颂云。若不了知无相法。杂染相法不能断。不断杂染相法故。坏证微妙净相法。不观诸行众过失。放逸过失害众生。懈怠住法动法中。无有失坏可怜愍。 问此加行位能观遍计 现代汉语译本： 依他起识（Paratantra-vijnana，指由因缘和合而生的识）显现的幻象，看起来似乎存在，但并非真实存在。执着于‘有’的实在之心，是普遍计度（Parikalpita，指虚妄分别）的，实际上并不存在。现在观察，那个普遍计度的执着之心并不存在，但我们并没有说依他起识的本体也不存在。所以《唯识论》说：‘如果执着唯识是真实存在的，那也属于普遍计度所摄。’因此，圣人的教诲并不互相矛盾。 问：如果依他起识的存在就叫做唯识，那么内在的境界并非不存在，应该叫做‘唯境’才对吧？ 答：依他起识的存在，还能变现境界。境界虽然在内，却不能变现识。所以说‘唯识’，而不说‘唯境’。而且，境界的本体贯通内外，外境没有，内境有。而识仅仅是内在的。如果说‘唯境’，恐怕会混淆，让人误以为外境也是真实存在的。因为境界容易产生混淆，所以不说‘唯境’。而识没有这种过失，所以说‘唯识’。 问：什么智慧能够观察普遍计度的识等是空无的呢？ 答：是四如实智（Four Wisdoms that Accord with Reality）。这种智慧是之前寻思智（Discriminative Wisdom）的结果。所以《摄大乘论》说：‘了知假有实无，所得的决定行智的方便果相，叫做如实智。’所说的‘了知假有实无’，就是寻思。所以知道如实智是寻思的结果。 问：即使观察到普遍计度的心和境都是空性的，空掉了这个境和心，修习无相，又有什么摄益呢？ 答：因为不了解内心，所以错误地执着外境。外境既然被执着，就会因此增长贪婪等烦恼。贪婪等烦恼既然炽盛，就会盲目而没有圣人的眼光。圣人的眼光不能生起，就不能通达真理。真理没有被证悟，怎么能消除迷惑和业力呢？迷惑和业力仍然存在，就会沉溺于五趣（Five realms of existence）。五趣的轮回不停止，怎么能登上最高的佛果呢？了解内心，不执着外境。外境不被执着，就会停止贪婪等烦恼。贪婪等烦恼停止了，所以能生起圣人的眼光。圣人的眼光既然生起，就能通达真理。真理被证悟了，就能消除迷惑和业力。迷惑和业力的原因消失了，五趣的果报也就停止了。五趣的果报停止了，就能登上佛果。因为有这样的胜利，所以修习这种观想。《深密瑜伽经》有颂说：‘如果不了解无相法，就不能断除杂染相法。不断除杂染相法，就会破坏证得微妙清净相法。不观察诸行众多的过失，放逸的过失会损害众生。懈怠地安住在有法和动法中，没有失坏，真是可怜。’ 问：这个加行位（Preparatory Stage）能观察普遍计度吗？