Chinese
倒。不着诸行。一切善根由皆悉回向。为一切众生作功德藏。音覆一切。拔出生死。令得众善。等无差异。名等心随顺一切众生回向。八者菩萨成就念智。安住不动心。无所依。寂然不乱。不违一切平等正法。严刹度生。所修诸善皆顺如相而为回向。名如相回向。九者菩萨所摄善根离憍慢等。所有缚着得解脱心。行普贤行。所习诸善不执为己及以他人。以无缚着解脱之心回向。饶益品物一切故。名无著无缚解脱心回向。十者此菩萨离垢缯系顶。受大法师记。法施化生。严净世界。出生智等悉同虚界而无限量。凡有善根修于回向。悉等法界故。名法界无尽回向。如此等义广如华严。恐繁不具。前二十九心全第三十少分而属资粮。三十少分属后加行。问此位初首而有十信。谓信进念定慧施戒护愿回向。计心四十。何故但言三十心耶。答即十住中初住离出。以初发心而甚难故。故离出也。设有圣教言四十心。当知即据总别说也。理实三十。 第二加行位者。亦分总别。总言加行者。加功用行而趣见道故。名加行。故唯识云。近见道故立加行名。即此亦名顺决择分。言决择者。体即是智。决简于疑。疑不决故。择者简见。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 现代汉语译本：不执着于各种行为，将一切善根全部回向，为一切众生积聚功德宝藏。其音声覆盖一切，拔除众生的生死之苦，使他们获得各种善果，平等无差别。这称为等心随顺一切众生回向。 第八种是菩萨成就念智，安住于不动的心，无所依赖，寂静而不散乱，不违背一切平等正法，庄严佛土度化众生，所修习的各种善行都顺应真如之相而进行回向。这称为如相回向。 第九种是菩萨所摄取的善根远离骄慢等烦恼，所有束缚都得到解脱，以解脱之心行普贤行（Samantabhadra's practices），所修习的各种善行不执着于自己或他人，以无缚着解脱之心回向，饶益一切众生。这称为无著无缚解脱心回向。 第十种是这位菩萨头顶已解下垢缯，接受大法师的授记，以佛法教化众生，庄严清净世界，所出生的智慧等同于虚空界而没有穷尽。凡所有善根都修习回向，全部等同于法界。这称为法界无尽回向。这些意义广泛如《华严经》（Avatamsaka Sutra）所说，因篇幅所限不再详述。前面的二十九心全部属于第三十心的少部分，属于资粮位，第三十心的少部分属于后面的加行位。 问：此位最初有十信，即信、进、念、定、慧、施、戒、护、愿、回向，总计四十心，为什么只说三十心呢？答：因为十住中的初住（first stage of dwelling）非常难，所以单独列出。如果圣教中说有四十心，应当知道那是总说和别说的区别。实际上是三十心。 第二加行位也分为总说和别说。总的来说，加行是指增加功用行而趋向见道（path of seeing），所以称为加行。因此，《唯识论》（Vijnaptimatrata-siddhi）说：‘因为接近见道，所以立名为加行。’这里也称为顺决择分。决择的体性就是智慧，能决断疑惑，因为疑惑不能决断。择是简择见解，因为见解不能简择。智慧不同于它们，所以称为决择。分是支分，此决择的体性就是见道，是七觉支（seven factors of enlightenment）中的一支，所以称为分。顺应。
English
English version: Not being attached to various actions, dedicating all roots of goodness entirely, accumulating merit and virtue treasures for all sentient beings. Its sound covers everything, extracting sentient beings from the suffering of birth and death, enabling them to obtain all kinds of goodness, equally without difference. This is called dedicating with an equal mind, according with all sentient beings. The eighth is when a Bodhisattva achieves mindfulness and wisdom, dwells in an immovable mind, without reliance, tranquil and undisturbed, not violating all equal and correct Dharma, adorning Buddha lands and liberating sentient beings, and all the virtuous deeds cultivated are dedicated in accordance with the Suchness aspect. This is called dedicating in accordance with the Suchness aspect. The ninth is when the virtuous roots gathered by a Bodhisattva are free from arrogance and other afflictions, all bonds are liberated, practicing Samantabhadra's practices, and all the virtuous deeds cultivated are not attached to oneself or others, dedicating with a mind of non-attachment and liberation, benefiting all beings. This is called dedicating with a mind of non-attachment and liberation. The tenth is when this Bodhisattva has removed the defiled cloth from their head, received the prediction of a great Dharma master, transforms sentient beings with the Dharma, adorns and purifies the world, and the wisdom that arises is equal to the realm of space and without end. All virtuous roots are cultivated and dedicated, all equal to the Dharma realm. This is called dedicating to the inexhaustible Dharma realm. These meanings are as extensive as described in the Avatamsaka Sutra, and will not be detailed due to space limitations. The previous twenty-nine minds all belong to a small part of the thirtieth mind, belonging to the accumulation stage, and a small part of the thirtieth mind belongs to the subsequent application stage. Question: At the beginning of this stage, there are ten faiths, namely faith, progress, mindfulness, concentration, wisdom, giving, precepts, protection, vows, and dedication, totaling forty minds. Why are only thirty minds mentioned? Answer: Because the first stage of dwelling (first stage of dwelling) among the ten dwellings is very difficult, it is listed separately. If the sacred teachings say there are forty minds, it should be known that this is the difference between general and specific statements. In reality, there are thirty minds. The second stage of application is also divided into general and specific. Generally speaking, application refers to increasing effort and practice to approach the path of seeing, so it is called application. Therefore, the Vijnaptimatrata-siddhi says: 'Because it is close to the path of seeing, it is named application.' This is also called the part that accords with ascertainment. The nature of ascertainment is wisdom, which can resolve doubts, because doubts cannot be resolved. Ascertainment is the selection of views, because views cannot be selected. Wisdom is different from them, so it is called ascertainment. A part is a branch, and the nature of this ascertainment is the path of seeing, which is one of the seven factors of enlightenment, so it is called a part. In accordance with. --------------------------------------------------------------------------------
Chinese
者趣向欣求之义。加行位中𤏙等善根欣求趣向彼决择分。故𤏙等善名顺决择。故唯识云。此四总名顺决择分。顺趣真实决择分故。其别名者。一𤏙。此位菩萨初得见道火。相前故。名为𤏙。然见道体能断烦恼。如火烧薪。故喻于火。𤏙位菩萨未得火体。而得火相。故名𤏙也。二顶。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。三忍。忍者印可达悟之义也。此位菩萨知忘执识及心外境而体皆空。故名为忍。四世第一法。此位菩萨所得智等。一切世间所有法中无先此者。名世第一。 第三通达位者。亦分二种。一释总名。言通达者。证会之义也。此位菩萨无漏之智了证真如。故名通达。即唯识云。加行无间此智生时。体会真如。名通达位。此通达位即是见道。唯识等云。通达位者。谓诸菩萨所住见道。见道名者即无漏智。照理名见。故唯识云。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。次释别名。一真见道。体离虚妄。亲能证理。实能断障。故名为真。又释。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。安摸仿像真见所有功能。不能证理及断于障。类似于真。故名相见。 现代汉语译本： ‘者’有趋向和欣求的含义。在加行位中，燠（煖法的异体字，指暖位）、顶、忍、世第一法等善根欣求趋向于决择分。因此，燠等善根被称为顺决择分。所以《唯识论》说：‘这四者总称为顺决择分，因为它们顺着趋向真实的决择分。’ 它们的别名是： 一、燠（煖）。此位的菩萨初得见道之火的先兆，所以称为燠。然而，见道的本体能够断除烦恼，就像火烧柴一样，所以用火来比喻。燠位的菩萨尚未得到火的本体，而是得到了火的先兆，所以称为燠。 二、顶。此位的菩萨依靠寻思智来观察所取之空。此位的功用达到极致，所以称为顶。顶是极致的意思，就像山顶是山上的最高处一样。 三、忍。忍是认可和通达领悟的意思。此位的菩萨知道忘执识以及心外的境界，它们的本体都是空，所以称为忍。 四、世第一法。此位的菩萨所得到的智慧等，在一切世间所有法中没有先于它的，所以称为世第一。 第三是通达位，也分为两种： 一、解释总名。通达，是证悟和会合的意思。此位的菩萨用无漏的智慧了悟和证会真如，所以称为通达。也就是《唯识论》所说：‘在加行位之后，无间地生起这种智慧时，体会真如，称为通达位。’这个通达位就是见道。 《唯识论》等说：‘通达位，是指诸位菩萨所住的见道。’见道这个名称是指无漏智，照见真理称为见。所以《唯识论》说：‘因为最初照见真理，所以也称为见道。’道有游历和行进的含义，修行人游历行进趋向于最高的果位；或者有通达和运载的含义，通达运载修行人到达最高的果位，所以称为道。 二、解释别名： 一、真见道。本体远离虚妄，亲自能够证悟真理，真实能够断除障碍，所以称为真。又解释，真指的是真理，见指的是智慧，证悟真理的智慧，称为真见道。 二、相见道。相是类似的意思。在真见道之后生起这种行解，暗中模仿真见道的所有功能，但不能证悟真理和断除障碍，类似于真见道，所以称为相见道。
English
English version: '者' (zhě) has the meaning of inclination and aspiration. In the stage of application (加行位, jiā xíng wèi), the roots of goodness such as Warmth (𤏙, nuǎn - a variant of 煖, referring to the stage of warmth), Peak (顶, dǐng), Forbearance (忍, rěn), and the Highest Worldly Dharma (世第一法, shì dì yī fǎ) aspire and incline towards the decisive aspect (决择分, jué zé fēn). Therefore, the good roots such as Warmth are called 'in accordance with the decisive' (顺决择, shùn jué zé). Hence, the Consciousness-Only (唯识, wéi shí) says: 'These four are collectively named 'in accordance with the decisive', because they accord with and tend towards the true decisive aspect.' Their specific names are: 1. Warmth (𤏙, nuǎn). The Bodhisattva in this stage initially obtains the foreshadowing of the fire of the Path of Seeing (见道, jiàn dào). Therefore, it is called Warmth. However, the essence of the Path of Seeing can sever afflictions, just as fire burns firewood. Hence, it is likened to fire. The Bodhisattva in the stage of Warmth has not yet obtained the essence of fire, but has obtained the foreshadowing of fire. Therefore, it is called Warmth. 2. Peak (顶, dǐng). The Bodhisattva in this stage relies on discursive wisdom (寻思智, xún sī zhì) to contemplate the emptiness of what is apprehended. The merit in this stage reaches its extreme. Therefore, it is called Peak. Peak means the extreme, like the summit of a mountain is the highest point. 3. Forbearance (忍, rěn). Forbearance means to acknowledge and attain understanding. The Bodhisattva in this stage knows that the consciousness clinging to forgetfulness (忘执识, wàng zhí shí) and the external realms of the mind are all empty in essence. Therefore, it is called Forbearance. 4. The Highest Worldly Dharma (世第一法, shì dì yī fǎ). Among all the dharmas in all the worlds, there is nothing prior to the wisdom and other attainments of the Bodhisattva in this stage. Therefore, it is called the Highest Worldly Dharma. Third is the stage of Thorough Understanding (通达位, tōng dá wèi), which is also divided into two types: 1. Explanation of the general name. Thorough Understanding means the meaning of realization and convergence. The Bodhisattva in this stage realizes and converges with Suchness (真如, zhēn rú) through non-outflow wisdom (无漏之智, wú lòu zhī zhì). Therefore, it is called Thorough Understanding. That is, the Consciousness-Only says: 'Immediately after the stage of application, when this wisdom arises, it experiences Suchness, and is called the stage of Thorough Understanding.' This stage of Thorough Understanding is the Path of Seeing. The Consciousness-Only and others say: 'The stage of Thorough Understanding refers to the Path of Seeing in which the Bodhisattvas reside.' The name Path of Seeing refers to non-outflow wisdom. Illuminating the principle is called Seeing. Therefore, the Consciousness-Only says: 'Because it initially illuminates the principle, it is also called the Path of Seeing.' Path has the meaning of traveling and traversing. The practitioner travels and traverses towards the ultimate fruit; or it has the meaning of thoroughness and conveyance. It thoroughly conveys the practitioner to the ultimate fruit. Therefore, it is called Path. 2. Explanation of the specific names: 1. True Path of Seeing (真见道, zhēn jiàn dào). Its essence is free from falsehood, it can personally realize the principle, and it can truly sever obstacles. Therefore, it is called True. Another explanation is that True refers to the principle, and Seeing refers to wisdom. The wisdom that realizes the truth is called the True Path of Seeing. 2. Similar Path of Seeing (相见道, xiāng jiàn dào). Similar means resembling. After the True Path of Seeing, this practice and understanding arise, secretly imitating all the functions of the True Path of Seeing, but it cannot realize the principle or sever obstacles. It is similar to the True. Therefore, it is called the Similar Path of Seeing. --------------------------------------------------------------------------------