English
English version: The wisdom of studying principle becomes increasingly clear. When one understands the principle of no-birth contemplation, one truly sees that there are no sentient beings to be delivered, no afflictions to be severed, no Dharma gates to enter, and no Buddha-paths to accomplish. The Bodhisattva, fearing to lose great compassion and fall into the realm of the Two Vehicles (Sravaka and Pratyekabuddha), then thinks: In the emptiness (Sunyata) of all dharmas, there are fundamentally no sentient beings or Buddha-fruits to be attained. However, in conventional truth (Samvriti-satya), there are indeed sentient beings and even the Buddha-path. And all sentient beings, because they do not know emptiness, revolve in the five paths (hell, hungry ghosts, animals, humans, asuras), which is truly pitiable. I should, for these illusory sentient beings, make great vows and increase the Bodhi-mind (Bodhi-citta). And make this vow: May I, when I attain the forbearance of no-birth (Anutpattika-dharma-ksanti), know that sentient beings are empty and not empty, and so too with Bodhi and the Buddha-path. Because of knowing emptiness, I make great vows and accomplish them. Abiding in this stage, one can know emptiness and thus surpass the stage of ordinary beings; knowing non-emptiness, one surpasses the stage of Sravakas. If one does not abide in emptiness or non-emptiness, this is called the Middle Way (Madhyamaka). Practicing the Middle Way with true vows is called the Vow-Mind. The Bodhisattva abiding in these ten minds is called the Iron Wheel Position, also called Outer Ordinary. Such a person, though possessing afflictions, can know the secret treasury of the Tathagata (Tathagatagarbha) and attain similar Middle Way wisdom. Abiding in self-nature meditation and skillfully cultivating these ten minds, the mind is developed, and one suddenly understands, sees the Tathagatagarbha, awakens to all dharmas, and obtains the forbearance of no-birth. At this time, one begins to enter the Stage of Initial Aspiration. Abiding in this position, one enters the Inner Ordinary, also called the Bronze Wheel Position, also called Complete Hearing-Wisdom, also called Habitual Nature, also called Subduing Forbearance, also called Ten Vows, also called Setting Forth, also called Path-Wisdom, also called Non-Birth Birth, also called Opening Buddha-Knowledge and Vision. Such different names are countless. The reason why it is initially called the Stage of Initial Aspiration is that although the practitioner has great compassion, great mercy, meditation, wisdom, and countless merits since the initial arising of the Bodhi-mind, they have not yet attained the true aspect of Prajna (Prajna), so it is only called aspiration and not abiding. Beginning at this stage, one corresponds with the truth, so one obtains the name of abiding. Therefore, the *Inra Network Sutra* says: 'Entering the Prajna of principle is called abiding.' It is also explained that the Stage of Initial Aspiration means that aspiration is development, and abiding is obtaining a place of peace and rest. This is the beginning of developing the principle of the Tathagatagarbha and obtaining a place of peace and rest in no-birth. Possessing these two meanings is also called aspiration. --------------------------------------------------------------------------------
Chinese
住。复次菩萨住是位中。具一切禅及与难禅。所以者何。一切禅者。有三种。一乐法乐住禅者。初位能断一切三界烦恼。永尽无余。故于诸法无爱着。所有禅定不生爱见无为自在。二出生三昧禅者。入初住位能生无量十力种性诸三昧等。三利益众生禅者。入是位中或面见十方三世诸佛。具大总持辩才无碍。以利众生。或得六通。同事度脱。是名初住具于三种一切义禅。得难禅时。亦有三种。一入是位中舍此身时。虽无生死结业。而能起法性生身。遍现二十五有种种诸身。二入是位中。必定越过三乘所证。一切法门。三入是位时于念念中。所有功德悉趣菩提。故璎珞经云。三贤菩萨。自然流入妙觉大海。是名初发心住中具足三种难禅。菩萨具足自性禅。一切义禅者。是真初住入理贤人。名处在圣胎得无生忍。亦复悉知上地法门。于一心中具足万行。无量功德不可穷尽。其余九住及十行。十金刚十地等觉妙觉。是诸佛境界。是菩萨所知。岂是凡识之所能量。是则略说修行觉意三昧。最初境界。是中行者。当善取其意勤而行之。 释摩诃般若波罗蜜经觉意三昧 现代汉语译本：安住。再次，菩萨安住在这个位次中，具足一切禅定以及殊胜难得的禅定。为什么这么说呢？一切禅定有三种：第一种是乐法乐住禅定，处于初住位的菩萨能够断除一切三界（欲界、色界、无色界）的烦恼，永远断尽没有剩余，因此对于诸法没有爱着。所有禅定不生起爱见，达到无为自在的境界。第二种是出生三昧禅定，进入初住位的菩萨能够生出无量具有十力种性的各种三昧等。第三种是利益众生禅定，进入这个位次的菩萨，或者能够亲眼见到十方三世的诸佛，具足广大的总持（陀罗尼）和辩才无碍的智慧，以此来利益众生；或者得到六神通，以同事（与众生做相同的事）来度脱众生。这称为初住位具足三种一切义禅。得到殊胜难得的禅定时，也有三种：第一种是进入这个位次的菩萨，舍弃此身时，虽然没有生死结业的束缚，但是能够生起法性生身，普遍显现于二十五有（三界中的二十五种存在状态）的种种身形。第二种是进入这个位次的菩萨，必定超越三乘（声闻乘、缘觉乘、菩萨乘）所证的一切法门。第三种是进入这个位次时，在每一个念头中，所有的功德都趋向于菩提（觉悟）。所以《璎珞经》说，三贤（十住、十行、十回向）菩萨，自然流入妙觉大海。这称为初发心住中具足三种难禅。菩萨具足自性禅和一切义禅，是真正的初住入理贤人，名为处于圣胎，得到无生法忍。也完全知晓上地（更高层次的修行阶段）的法门，在一心中具足万行，无量功德不可穷尽。其余的九住以及十行、十金刚、十地、等觉、妙觉，是诸佛的境界，是菩萨所能了解的，哪里是凡夫的意识所能衡量的呢？以上是简略地说明修行觉意三昧的最初境界。修行者应当好好领会其中的意义，勤奋地修行。 《释摩诃般若波罗蜜经·觉意三昧》
English
English version: Abiding. Furthermore, the Bodhisattva abiding in this position possesses all Dhyanas (meditative states) and rare Dhyanas. Why is this so? There are three types of all Dhyanas: first, the Dhyana of delighting in the Dharma and abiding in delight, the Bodhisattva in the initial stage is able to cut off all afflictions of the Three Realms (Desire Realm, Form Realm, Formless Realm), completely and permanently without remainder, therefore having no attachment to all Dharmas. All Dhyanas do not give rise to love and views, achieving the state of non-action and freedom. Second, the Dhyana of giving rise to Samadhis (meditative concentrations), entering the initial stage, the Bodhisattva is able to generate countless Samadhis and so on, possessing the seed nature of the Ten Powers. Third, the Dhyana of benefiting sentient beings, entering this stage, the Bodhisattva may directly see the Buddhas of the ten directions and three times, possessing great Dharani (total retention) and unimpeded eloquence, in order to benefit sentient beings; or attain the Six Supernormal Powers, using the same actions (doing the same things as sentient beings) to liberate them. This is called the initial stage possessing the three types of all-meaning Dhyanas. When attaining rare Dhyanas, there are also three types: first, entering this stage, when the Bodhisattva relinquishes this body, although there are no karmic bonds of birth and death, they are able to generate a Dharma-nature body, universally manifesting various forms in the Twenty-five Existences (the twenty-five states of existence in the Three Realms). Second, entering this stage, the Bodhisattva will certainly surpass all Dharma doors realized by the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Third, entering this stage, in every thought, all merits are directed towards Bodhi (enlightenment). Therefore, the *Inraking Sutra* says that the Three Sages (Ten Abodes, Ten Practices, Ten Dedications) naturally flow into the ocean of Wonderful Enlightenment. This is called the initial mind abiding possessing the three types of rare Dhyanas. The Bodhisattva possessing self-nature Dhyana and all-meaning Dhyana is a true sage who has entered the principle in the initial stage, called being in the womb of a sage, attaining the forbearance of non-origination. They also fully know the Dharma doors of the higher stages, possessing ten thousand practices in one mind, and immeasurable merits that cannot be exhausted. The remaining Nine Abodes, as well as the Ten Practices, Ten Vajras, Ten Bhumis, Near-Enlightenment, and Wonderful Enlightenment, are the realms of the Buddhas, which are known by the Bodhisattvas, how can they be measured by the consciousness of ordinary beings? The above is a brief explanation of the initial state of cultivating the Samadhi of Awakening Intention. Practitioners should carefully grasp its meaning and diligently practice it. *Explanation of the Samadhi of Awakening Intention in the Maha Prajna Paramita Sutra* --------------------------------------------------------------------------------