Chinese
他起。二者胜义。谓圆成实。为简世俗故说实性。三颂总显诸契经中说无性言非极了义。诸有智者不应依之总拨诸法都无自性。已广分别唯识性相。次下第三有五行颂释其唯识所修行位。论中发起五位文云。如是所成唯识性相。谁于几位如何悟入。谓具大乘二种姓者。略于五位渐次悟入。何谓大乘二种种姓。一本性住种姓。谓无始来依附本识法尔所得无漏法因。二习所成种姓。谓闻法界等流法已。闻所成等熏习所成。要具大乘此二种姓。方能渐次悟入唯识。何谓悟入唯识五位。一资粮位。谓修大乘顺解脱分。二加行位。谓修大乘顺决择分。三通达位。谓诸菩萨所住见道。四修习位。谓诸菩萨所住修道。五究竟位。谓住无上正等菩提。云何渐次悟入唯识。谓诸菩萨于识性相资粮位中能深信解。在加行位能渐伏除所取能取引发真见。在通达位如实通达。修习位中如所证理数数修习伏断余障。至究竟位出障圆明。能尽未来化有情类复令悟入唯识相性。初资粮位其相云何。颂曰。 乃至未起识 求住唯识性 于二取随眠 犹未能伏灭 释曰 此显第一资粮位也。从发深固大菩提心。乃至未起顺决择识求住唯识真胜义性。齐此皆是资粮位摄。于中即摄十住十行十回向位。为趣无上正等菩提。修集种种胜资粮故。 现代汉语译本：他起身。二者是胜义谛，指的是圆成实性（Pariniṣpanna，事物真实、完美的状态）。为了区别于世俗谛，所以说是实性。三颂总括地显示了诸契经中所说的‘无性’并非究竟的意义。有智慧的人不应该依此而全盘否定诸法，认为它们都没有自性。前面已经广泛地分别了唯识的体性和现象。接下来第三部分有五行颂文，解释唯识所修行的位次。论中发起五位文说：‘像这样成就的唯识体性和现象，谁在哪些位次上如何领悟进入？’ 意思是说，具有大乘两种姓的人，大致在五个位次上逐渐领悟进入。什么叫做大乘的两种姓？一是本性住种姓（Prakṛtistha-gotra，与生俱来的潜能），指的是无始以来依附于本识（Ālaya-vijñāna，阿赖耶识）自然而得的无漏法因。二是习所成种姓（Samudānīta-gotra，通过后天学习获得的潜能），指的是听闻法界等流法后，由听闻所成等熏习而成的。必须要具备大乘这两种姓，才能逐渐领悟进入唯识。什么叫做领悟进入唯识的五个位次？一是资粮位（Sambhāra-avasthā，积累功德的阶段），指的是修习大乘顺解脱分（Mokṣabhāgīya，有助于解脱的善行）。二是加行位（Prayoga-avasthā，为证悟做准备的阶段），指的是修习大乘顺决择分（Nirvedhabhāgīya，有助于决定的善行）。三是通达位（Darśana-avasthā，见道位），指的是诸菩萨所住的见道。四是修习位（Bhāvanā-avasthā，修道位），指的是诸菩萨所住的修道。五是究竟位（Niṣṭhā-avasthā，最终的阶段），指的是安住于无上正等菩提。如何逐渐领悟进入唯识？意思是说，诸菩萨在识的体性和现象的资粮位中，能够深深地信解；在加行位中，能够逐渐地降伏去除所取（Grāhaka，能取）和能取（Grāhya，所取），引发真实的见解；在通达位中，如实地通达；在修习位中，按照所证悟的道理，反复地修习，降伏断除剩余的障碍；到究竟位时，脱离障碍，圆满光明，能够尽未来际教化有情众生，又使他们领悟进入唯识的体性和现象。最初的资粮位，它的相状是怎样的呢？颂文说： ‘乃至未起识，求住唯识性，于二取随眠，犹未能伏灭。’ 解释说：这显示的是第一资粮位。从发起深固的大菩提心，乃至未生起顺决择识，求安住于唯识的真胜义性，到此为止都是资粮位所摄。其中就包括十住、十行、十回向位。为了趣向无上正等菩提，修集种种殊胜的资粮的缘故。
English
English version: He arises. The two are ultimate truths, referring to Pariniṣpanna (the truly existent, perfect state of things). To distinguish it from conventional truth, it is called 'real nature'. The three verses collectively reveal that the 'no-self-nature' mentioned in various sutras is not the ultimate meaning. Wise individuals should not rely on this to completely deny all dharmas, claiming they have no self-nature. The nature and characteristics of Vijñaptimātratā (consciousness-only) have already been extensively explained. Next, the third part consists of five lines of verses explaining the stages of practice in Vijñaptimātratā. The text initiating the five stages in the treatise says: 'Having thus established the nature and characteristics of Vijñaptimātratā, who enters into it, at which stages, and how?' It means that those who possess the two gotras (lineages, potentials) of the Mahāyāna (Great Vehicle) gradually enter into it through five stages. What are the two gotras of the Mahāyāna? First, Prakṛtistha-gotra (innate potential), which refers to the beginningless, naturally acquired, undefiled cause of dharma that is inherent in the Ālaya-vijñāna (storehouse consciousness). Second, Samudānīta-gotra (acquired potential), which refers to what is formed by the熏习 (熏习, influence) of hearing the Dharma-dhātu (Dharma realm) and other similar dharmas. One must possess these two gotras of the Mahāyāna to gradually enter into Vijñaptimātratā. What are the five stages of entering into Vijñaptimātratā? First, Sambhāra-avasthā (stage of accumulation), which refers to practicing the Mokṣabhāgīya (wholesome actions conducive to liberation) of the Mahāyāna. Second, Prayoga-avasthā (stage of application), which refers to practicing the Nirvedhabhāgīya (wholesome actions conducive to decisive understanding) of the Mahāyāna. Third, Darśana-avasthā (stage of seeing), which refers to the path of seeing where the Bodhisattvas reside. Fourth, Bhāvanā-avasthā (stage of cultivation), which refers to the path of cultivation where the Bodhisattvas reside. Fifth, Niṣṭhā-avasthā (stage of completion), which refers to abiding in Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). How does one gradually enter into Vijñaptimātratā? It means that Bodhisattvas, in the stage of accumulation regarding the nature and characteristics of consciousness, can deeply believe and understand; in the stage of application, they can gradually subdue and eliminate the Grāhaka (apprehender) and Grāhya (apprehended), giving rise to true insight; in the stage of seeing, they truly understand; in the stage of cultivation, they repeatedly cultivate according to the principles they have realized, subduing and eliminating the remaining obstacles; and in the stage of completion, they are free from obstacles, perfectly luminous, and can teach sentient beings for the rest of their lives, enabling them to enter into the nature and characteristics of Vijñaptimātratā. What is the nature of the initial stage of accumulation? The verse says: ‘Until the consciousness has not arisen, seeking to abide in the nature of Vijñaptimātratā, the latent tendencies of the two graspings are still not subdued and extinguished.’ The explanation says: This reveals the first stage of accumulation. From the arising of a deep and firm great Bodhicitta (mind of enlightenment) until the arising of the Nirvedhabhāgīya-jñāna (wisdom conducive to decisive understanding), seeking to abide in the true ultimate nature of Vijñaptimātratā, all of this is included in the stage of accumulation. Within this are included the ten abodes, ten practices, and ten dedications. It is because of cultivating various excellent accumulations in order to proceed towards Anuttarā-samyak-saṃbodhi. --------------------------------------------------------------------------------
Chinese
为有情故勤求解脱。由此亦名顺解脱分。此位菩萨依因善友作意资粮四胜力故。于唯识义虽深信解而未能了能所取空。多住外门修菩萨行故。于二取所引随眠犹未有能伏灭功力令彼不起二取现行。此二取言显二取取。执取能取所取性故。二取习集名彼随眠。随逐有情眠伏藏识。或随增过故名随眠。即是所知烦恼障种。烦恼障者。谓执遍计所执实我萨迦耶见而为上首。百二十八根本烦恼。及彼等流诸随烦恼。此皆扰恼有情身心能障涅槃。名烦恼障。所知障者。谓执遍计所执实法萨迦耶见而为上首。见疑无明爱恚慢等。覆所知境无颠倒性能障菩提。名所知障。此所知障决定不与异熟识俱。彼微劣故。不与无明慧相应故。法空智果与俱起故。七转识内随其所应。或少或多如烦恼说。眼等五识无分别故。诸见疑等定不相应。余由意力皆容引起。此障但与不善无记二心相应。论说无相唯通不善无记性故。痴无痴等不相应故。烦恼障中此障必有。彼定用此为所依故。体虽无异而用有别故。二随眠随圣道用有胜劣故断惑前后。此于无覆无记性中是异熟生。非余三种。彼威仪等势用薄弱。非覆所知障菩提故。此名无覆。望二乘说。若望菩萨。亦是有覆。若所知障有见疑等。如何此种契经说为无明住地。无明增故总名无明。非无见等。如 现代汉语译本 为了有情众生，精勤地寻求从烦恼中解脱的方法。因此，这个阶段也被称为‘顺解脱分’。处于这个阶段的菩萨，依靠善知识（Kalyāṇa-mitra）的引导、精进的修行、资粮的积累以及四种殊胜的力量，虽然对唯识的道理有深刻的信念和理解，但还未能完全了悟能取和所取皆空的道理。他们大多停留在外在的行为上修习菩萨行。因此，对于由能取和所取所引发的随眠（anuśaya），还没有能够降伏和灭除的力量，使能取和所取的现行不起作用。 这里的‘二取’指的是能取和所取这两种执取。因为执取能取和所取的自性。由这二取积累的习气，就叫做随眠。随眠跟随有情，潜伏在阿赖耶识（ālayavijñāna）中。或者说，随眠会随着烦恼的增长而增长，所以叫做随眠。它实际上就是所知障（jñeyāvaraṇa）的种子，也就是烦恼障。 烦恼障，指的是以执着遍计所执的实我，也就是萨迦耶见（satkāya-dṛṣṭi，身见）为首的一百二十八种根本烦恼，以及与这些根本烦恼性质相似的随烦恼。这些烦恼都会扰乱有情的身心，能够障碍涅槃，所以叫做烦恼障。 所知障，指的是以执着遍计所执的实法，也就是萨迦耶见为首的见、疑、无明、爱、恚、慢等等。这些烦恼会遮蔽所知的境界，使人无法正确地认识真理，能够障碍菩提，所以叫做所知障。所知障绝对不会与异熟识（vipāka-vijñāna）同时生起，因为它非常微弱。它也不会与无明慧相应，因为法空智的果与它同时生起。在七转识（即末那识、意识及前五识）中，根据情况，或多或少地存在，就像烦恼障一样。眼等五识没有分别能力，所以诸见和疑等烦恼一定不会与它们相应。其余的烦恼则可以通过意识的力量而产生。这种障碍只会与不善和无记两种心相应。论典中说，无相唯通于不善和无记的性质。痴和无痴等不会与它相应。在烦恼障中，一定存在这种障碍，因为烦恼障一定会以它为所依。虽然本体上没有区别，但作用上有所不同。两种随眠随着圣道的运用，有殊胜和低劣的区别，因此断惑的先后顺序也不同。这种障碍在无覆无记的性质中是异熟生，而不是其余三种。因为威仪等的势力薄弱，不能覆盖所知障和菩提。因此，它被称为无覆。这是相对于二乘（声闻乘和缘觉乘）来说的。如果相对于菩萨来说，它也是有覆的。如果所知障中有见和疑等烦恼，为什么这种种子在契经中被称为无明住地（avidyā-sthāna）呢？这是因为无明增长的缘故，所以总称为无明，而不是没有见等烦恼。
English
English version Due to sentient beings, one diligently seeks liberation. Hence, this stage is also named ‘conformity with liberation’ (anuloma-kṣānti). Bodhisattvas at this stage, relying on the guidance of virtuous friends (Kalyāṇa-mitra), diligent practice, accumulation of merit, and the power of the four superior strengths, although possessing deep faith and understanding in the meaning of Vijñaptimātratā (consciousness-only), are still unable to fully realize the emptiness of the grasper and the grasped. They mostly dwell in external practices, cultivating the Bodhisattva path. Therefore, they do not yet possess the power to subdue and extinguish the latent tendencies (anuśaya) caused by the dualistic grasping, preventing the active manifestation of the grasper and the grasped. Here, ‘dualistic grasping’ refers to the grasping of the grasper and the grasped. Because it grasps the nature of the grasper and the grasped. The accumulated habits of these dualistic graspings are called latent tendencies (anuśaya). These latent tendencies follow sentient beings, lying dormant in the Ālayavijñāna (storehouse consciousness). Or, latent tendencies increase with the increase of afflictions, hence the name latent tendencies. It is actually the seed of the knowledge obscurations (jñeyāvaraṇa), which is the affliction obscuration. Affliction obscurations refer to the one hundred and twenty-eight fundamental afflictions, headed by the clinging to a truly existing self in what is merely conceptually imputed, namely, the satkāya-dṛṣṭi (view of a real self), and the secondary afflictions that are similar in nature to these fundamental afflictions. These afflictions disturb the body and mind of sentient beings and can obstruct Nirvāṇa, hence they are called affliction obscurations. Knowledge obscurations refer to views, doubts, ignorance, attachment, aversion, pride, etc., headed by the clinging to a truly existing dharma in what is merely conceptually imputed, namely, the satkāya-dṛṣṭi. These afflictions obscure the objects of knowledge, preventing one from correctly recognizing the truth, and can obstruct Bodhi, hence they are called knowledge obscurations. Knowledge obscurations definitely do not arise simultaneously with the Vipāka-vijñāna (resultant consciousness), because it is very weak. It also does not correspond with ignorant wisdom, because the fruit of the wisdom of the emptiness of phenomena arises simultaneously with it. Within the seven transformation consciousnesses (i.e., Manas, consciousness, and the five sense consciousnesses), it exists in varying degrees, according to the situation, just like affliction obscurations. The five sense consciousnesses, such as the eye consciousness, do not have the ability to discriminate, so afflictions such as views and doubts definitely do not correspond with them. The remaining afflictions can be generated through the power of consciousness. This obscuration only corresponds with unwholesome and neutral minds. The treatises say that the formless only connects to the nature of unwholesome and neutral. Ignorance and non-ignorance do not correspond with it. Within the affliction obscurations, this obscuration must exist, because the affliction obscurations must rely on it as their basis. Although there is no difference in essence, there is a difference in function. The two latent tendencies have differences in superiority and inferiority with the application of the noble path, so the order of cutting off afflictions is also different. This obscuration is resultantly born in the nature of uncovered and neutral, not the other three. Because the power of deportment etc. is weak, it cannot cover the knowledge obscurations and Bodhi. Therefore, it is called uncovered. This is in relation to the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). If in relation to Bodhisattvas, it is also covered. If there are views and doubts etc. in the knowledge obscurations, why is this seed called the ground of ignorance (avidyā-sthāna) in the sutras? This is because of the increase of ignorance, so it is generally called ignorance, not the absence of views etc. --------------------------------------------------------------------------------