Chinese
烦恼种立见一处欲色有爱四住地名。岂彼更无慢无明等。如是二障分别起者见所断摄。任运起者修所断摄。二乘但能断烦恼障。菩萨俱断。永断二种唯圣道。能伏二现行通有漏道。菩萨住此资粮位中。二粗现行虽有伏者。而于细者及二随眠止观力微未能伏灭。此位未证唯识真如。依胜解力修诸胜行。应知亦是解行地摄。所修胜行其相云何。略有二种。谓福及智。诸胜行中慧为性者皆名为智。余名为福。且依六种波罗蜜多通相皆二。别相前五说为福德。第六智慧或复前三唯福德摄。后一唯智。余通二种。复有二种。谓利自他。所修胜行随意乐力一切皆通自他利行。依别相说。六到彼岸菩提分等自利行摄。四种摄事四无量等一切皆是利他行摄。如是等行差别无边。皆是此中所修胜行。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。省己意乐能修旋等练磨自心勇猛不退。三闻诸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。由斯三事练磨其心。坚固炽然修诸胜行。次加行位。论主起云。次加行位其相云何。颂曰。 现前立少物 谓是唯识性 以有所 得故 非实住唯识 释曰。此显第二加行位也。菩萨先于初无数劫。善备福德智慧资粮。顺解脱分既圆满已。为入见道住唯识性。复修加行伏除二取。谓暖顶忍世第一法。此四总名顺决择分。顺趣真实决择分故。近见道故立加行名。非前资粮无加行义。暖等四法依四寻思四如实智初后位立。四寻思者。寻思名义自性差别假有实无。如实遍知此四离识及识非有名如实智。名义相异故别寻求。二二相同故合思察。依明得定发下寻思观无所取立为暖位。谓此位中创观所取名等四法皆自心变假施设有实不可得。初获惠日前行相故五明得名。即此所获道皆前相故名为暖。依明增定发上寻思观无所取立为顶位。谓此位中重观所取名等四法皆自心变假施设有实不可得。明相转成故名明增。寻思位极故复名顶。依印顺定发下如是智。于所取无决定即持。无能取中亦顺乐忍。既无实境离能取识。宁有实识离所取境。所取能取相待五故。印顺忍时总名为忍。印前顺后立印顺名。忍境识空故名为忍。依无间定发上如实智印二取空立世第一法。谓前上忍唯印能取空。今世第一法二空双印。从此无间必入见道故立无间名。毕生法中此最胜故名世第一法。如是暖顶依能取识观所取空。下忍起时印境空相。中忍转位于能取识如境是空顺乐忍可 现代汉语译本 得故：因为这个缘故。 非实住唯识：并非真实安住于唯识的体性中。 释曰：解释说。 此显第二加行位也：这显示的是菩萨修行的第二个阶段，即加行位。 菩萨先于初无数劫：菩萨在最初无数劫的时间里， 善备福德智慧资粮：已经充分准备了福德和智慧的资粮。 顺解脱分既圆满已：当顺于解脱的部分已经圆满之后， 为入见道住唯识性：为了进入见道，安住于唯识的体性， 复修加行伏除二取：进一步修习加行，以调伏和去除能取和所取这二取。 谓暖顶忍世第一法：这包括暖位、顶位、忍位和世第一法。 此四总名顺决择分：这四者总称为顺决择分， 顺趣真实决择分故：因为它们顺应趣向真实的决择。 近见道故立加行名：因为接近见道，所以立名为加行。 非前资粮无加行义：并非说之前的资粮位就没有加行的意义。 暖等四法依四寻思四如实智初后位立：暖位等四法是依据四寻思和四如实智的先后次第而建立的。 四寻思者：四寻思指的是， 寻思名义自性差别假有实无：寻思名称、意义、自性、差别，以及假有实无的道理。 如实遍知此四离识及识非有名如实智：如实而普遍地了知这四者，无论是离开识还是不离开识，都不是真实存在的，这称为如实智。 名义相异故别寻求：名称和意义是不同的，所以要分别寻求。 二二相同故合思察：名称和自性相同，意义和差别相同，所以合在一起思察。 依明得定发下寻思观无所取立为暖位：依靠明得定，发起下寻思，观察没有所取，这称为暖位。 谓此位中创观所取名等四法皆自心变假施设有实不可得：意思是说，在这个阶段，开始观察所取，即名称等四法，都是自心变现的，是假施设的，实际上是不可得的。 初获惠日前行相故五明得名：因为最初获得了智慧日的前行之相，所以称为明得。 即此所获道皆前相故名为暖：即此所获得的道，都是前行之相，所以称为暖。 依明增定发上寻思观无所取立为顶位：依靠明增定，发起上寻思，观察没有所取，这称为顶位。 谓此位中重观所取名等四法皆自心变假施设有实不可得：意思是说，在这个阶段，再次观察所取，即名称等四法，都是自心变现的，是假施设的，实际上是不可得的。 明相转成故名明增：明相更加明显，所以称为明增。 寻思位极故复名顶：寻思的阶段达到了顶点，所以又称为顶。 依印顺定发下如是智：依靠印顺定，发起下如实智。 于所取无决定即持：对于所取没有决定性的执着。 无能取中亦顺乐忍：对于没有能取，也顺应安乐地忍可。 既无实境离能取识：既然没有真实的境，离开了能取的识， 宁有实识离所取境：哪里会有真实的识，离开了所取的境呢？ 所取能取相待五故：所取和能取是相互依存的。 印顺忍时总名为忍：印顺忍的时候，总称为忍。 印前顺后立印顺名：印在前，顺在后，所以立名为印顺。 忍境识空故名为忍：忍可境和识都是空性的，所以称为忍。 依无间定发上如实智印二取空立世第一法：依靠无间定，发起上如实智，印可能取和所取都是空性的，这称为世第一法。 谓前上忍唯印能取空：意思是说，之前的上忍只是印可了能取是空性的。 今世第一法二空双印：现在世第一法是能取和所取二者都印可为空性。 从此无间必入见道故立无间名：从此无间断地必定进入见道，所以立名为无间。 毕生法中此最胜故名世第一法：在所有毕生之法中，这是最殊胜的，所以称为世第一法。 如是暖顶依能取识观所取空：像这样，暖位和顶位是依靠能取的识，来观察所取是空性的。 下忍起时印境空相：下忍生起的时候，印可境是空性的。 中忍转位于能取识如境是空顺乐忍可：中忍转而观察能取的识，也像境一样是空性的，顺应安乐地忍可。
English
English version De gu: Therefore. Fei shi zhu wei shi: It is not truly abiding in the nature of consciousness-only (唯识, Wei Shi). Shi yue: Explanation says. Ci xian di er jia xing wei ye: This reveals the second stage of practice for Bodhisattvas, the stage of application (加行位, Jia Xing Wei). Pu sa xian yu chu wu shu jie: Bodhisattvas, in the initial countless eons, Shan bei fu de zhi hui zi liang: have well prepared the resources of merit and wisdom. Shun jie tuo fen ji yuan man yi: When the aspects conducive to liberation are complete, Wei ru jian dao zhu wei shi xing: in order to enter the path of seeing (见道, Jian Dao) and abide in the nature of consciousness-only, Fu xiu jia xing fu chu er qu: they further cultivate application to subdue and eliminate the two graspings (二取, Er Qu), the grasping of the grasper and the grasped. Wei nuan ding ren shi di yi fa: These include the stages of warmth (暖位, Nuan Wei), peak (顶位, Ding Wei), forbearance (忍位, Ren Wei), and supreme mundane qualities (世第一法, Shi Di Yi Fa). Ci si zong ming shun jue ze fen: These four are collectively called aspects conducive to ascertainment (顺决择分, Shun Jue Ze Fen), Shun qu zhen shi jue ze fen gu: because they accord with approaching true ascertainment. Jin jian dao gu li jia xing ming: Because they are close to the path of seeing, they are named application. Fei qian zi liang wu jia xing yi: It is not that the previous stage of resources has no meaning of application. Nuan deng si fa yi si xun si si ru shi zhi chu hou wei li: The four qualities of warmth, etc., are established based on the initial and subsequent stages of the four investigations (四寻思, Si Xun Si) and the four suchness knowledges (四如实智, Si Ru Shi Zhi). Si xun si zhe: The four investigations refer to, Xun si ming yi zi xing cha bie jia you shi wu: investigating name, meaning, nature, difference, and the false existence and true non-existence. Ru shi bian zhi ci si li shi ji shi fei you ming ru shi zhi: Truly and universally knowing that these four, whether apart from consciousness or not, are not truly existent, this is called suchness knowledge. Ming yi xiang yi gu bie xun qiu: Name and meaning are different, so they are sought separately. Er er xiang tong gu he si cha: Name and nature are the same, meaning and difference are the same, so they are considered together. Yi ming de ding fa xia xun si guan wu suo qu li wei nuan wei: Relying on the attainment of clarity (明得定, Ming De Ding), generating the lower investigation, observing no grasped, this is established as the stage of warmth. Wei ci wei zhong chuang guan suo qu ming deng si fa jie zi xin bian jia shi she you shi bu ke de: It means that in this stage, one begins to observe the grasped, i.e., the four qualities of name, etc., are all transformations of one's own mind, are falsely established, and are in reality unattainable. Chu huo hui ri qian xing xiang gu wu ming de ming: Because one initially obtains the aspect of the preliminary practice of the sun of wisdom, it is called attainment of clarity. Ji ci suo huo dao jie qian xiang gu ming wei nuan: That which is attained on this path is all a preliminary aspect, so it is called warmth. Yi ming zeng ding fa shang xun si guan wu suo qu li wei ding wei: Relying on the increase of clarity (明增定, Ming Zeng Ding), generating the upper investigation, observing no grasped, this is established as the stage of peak. Wei ci wei zhong chong guan suo qu ming deng si fa jie zi xin bian jia shi she you shi bu ke de: It means that in this stage, one again observes the grasped, i.e., the four qualities of name, etc., are all transformations of one's own mind, are falsely established, and are in reality unattainable. Ming xiang zhuan cheng gu ming ming zeng: The aspect of clarity becomes more manifest, so it is called increase of clarity. Xun si wei ji gu fu ming ding: The stage of investigation reaches its peak, so it is again called peak. Yi yin shun ding fa xia ru shi zhi: Relying on the acceptance and compliance (印顺定, Yin Shun Ding) samadhi, generating the lower suchness knowledge. Yu suo qu wu jue ding ji chi: One does not have a definitive clinging to the grasped. Wu neng qu zhong yi shun le ren: One also complies with and happily accepts the absence of the grasper. Ji wu shi jing li neng qu shi: Since there is no real object apart from the grasping consciousness, Ning you shi shi li suo qu jing: how can there be a real consciousness apart from the grasped object? Suo qu neng qu xiang dai wu gu: The grasped and the grasper are mutually dependent. Yin shun ren shi zong ming wei ren: The time of acceptance and compliance is collectively called forbearance. Yin qian shun hou li yin shun ming: Acceptance is before, compliance is after, so it is named acceptance and compliance. Ren jing shi kong gu ming wei ren: Forbearing that the object and consciousness are empty, so it is called forbearance. Yi wu jian ding fa shang ru shi zhi yin er qu kong li shi di yi fa: Relying on the uninterrupted (无间定, Wu Jian Ding) samadhi, generating the upper suchness knowledge, accepting that both the grasper and the grasped are empty, this is established as the supreme mundane qualities. Wei qian shang ren wei yin neng qu kong: It means that the previous upper forbearance only accepted that the grasper is empty. Jin shi di yi fa er kong shuang yin: Now the supreme mundane qualities accept that both the grasper and the grasped are empty. Cong ci wu jian bi ru jian dao gu li wu jian ming: From this, one will certainly enter the path of seeing without interruption, so it is named uninterrupted. Bi sheng fa zhong ci zui sheng gu ming shi di yi fa: Among all the qualities of this life, this is the most supreme, so it is called the supreme mundane qualities. Ru shi nuan ding yi neng qu shi guan suo qu kong: Like this, the stages of warmth and peak rely on the grasping consciousness to observe that the grasped is empty. Xia ren qi shi yin jing kong xiang: When the lower forbearance arises, it accepts the aspect of the emptiness of the object. Zhong ren zhuan wei yu neng qu shi ru jing shi kong shun le ren ke: The middle forbearance turns to observe the grasping consciousness, which is also empty like the object, complying with and happily accepting it. --------------------------------------------------------------------------------
Chinese
。上忍起位印能取空。世第一法双印空相。皆带相故未能证实。故说菩萨此四位中犹于现前安立少物。谓是唯识真胜义性。以彼空有二相未除。带相观心有所得故。非实安住真唯识性。彼相灭已方实安住。依如是义故有颂云 菩萨于定位。观影唯是心。义想既灭除。审观唯自想。如是住内心。知所取非有。次能取亦无。后触无所得 此加行位未遣相缚。于粗重缚亦未能断。唯能伏除分别二取。违见道故。于俱生者及二随眠有漏观心有所得故。有分别故。未全伏除。全未能灭。此位菩萨于安立谛非安立谛俱学观察。为引当来二种见道。及伏分别二种障故。非安立谛是正所观。非如二乘唯观安立。菩萨起此暖等善根。虽方便时通诸静虑。而依第四方得成满。托最胜依入见道故。唯依欲界善趣身起余惠厌心。非殊胜故。此位亦是解行地摄。未证唯识真胜义故。次通达位其相云何。颂曰。 若时于所缘 智都无所得 尔时住唯识 离二取相故 释曰。此显第三通达位也。若时菩萨于所缘境无分别智都无所得。不取种种戏论相故。尔时乃名实住唯识真胜义性。即证真如智与真如平等。俱离能取所取相故。能所取相俱是分别。有所得心戏论现故。故无相分而有见分。说无相取不取相故。虽有见分而不分别。说非能 现代汉语译本：上忍位、起位印，都能够取空。世第一法双印空相，都带有相，所以未能真实证实。因此说菩萨在这四个位中，仍然在现前安立少许事物，认为是唯识真胜义性。因为他们空有二相没有去除，带着相观心，有所得的缘故，不是真实安住在真唯识性。那些相灭除后，才真实安住。依照这样的意义，所以有颂说：‘菩萨于定位，观影唯是心。义想既灭除，审观唯自想。如是住内心，知所取非有。次能取亦无。后触无所得。’ 这个加行位没有遣除相缚，对于粗重缚也不能断除，只能伏除分别二取，因为违背见道的缘故。对于俱生者以及二随眠，因为有漏观心有所得的缘故，有分别的缘故，没有完全伏除，完全不能灭除。这个位次的菩萨，对于安立谛和非安立谛都学习观察，为了引导将来两种见道，以及伏除分别两种障碍的缘故。非安立谛是正所观察的，不像二乘只观察安立谛。菩萨生起这个暖等善根，虽然方便时通达各种静虑（禅定），但是依靠第四禅才能成就圆满，依托最殊胜的所依而进入见道的缘故。只有依靠欲界善趣身才能生起其余的慧厌心，因为不殊胜的缘故。这个位次也是解行地所摄，因为没有证得唯识真胜义的缘故。 接下来是通达位，它的相状是怎样的呢？颂说： ‘若时于所缘，智都无所得，尔时住唯识，离二取相故。’ 解释说：这显示第三通达位。如果菩萨对于所缘境，无分别智都无所得，不取种种戏论相的缘故，这时才名为真实安住在唯识真胜义性，即证得真如，智与真如平等，都远离能取所取相的缘故。能取所取相都是分别，因为有所得心，戏论显现的缘故。所以没有相分，而有见分，说无相取，是不取相的缘故。虽然有见分，但是不分别，说不是能。