English
English version: The Superior Endurance Position and the Initial Position Seal can both grasp emptiness. The World's First Dharma Double Seal of the Empty Aspect, all carry aspects, therefore they cannot be truly verified. Therefore, it is said that Bodhisattvas in these four positions still establish a few things in the present moment, considering them to be the true ultimate nature of Consciousness-Only (唯识, Weishi). Because their two aspects of emptiness and existence have not been removed, and they contemplate the mind with aspects, having something to gain, they do not truly abide in the true nature of Consciousness-Only. Only after those aspects are extinguished do they truly abide. According to this meaning, there is a verse that says: 'Bodhisattvas in meditative concentration, observe shadows as only the mind. When conceptual thoughts are extinguished, they carefully observe only their own thoughts. Thus abiding within the mind, they know that what is grasped does not exist. Then the grasper also ceases to exist. Afterwards, they touch nothing to be gained.' This stage of application (加行位, Jiaxing Wei) has not eliminated the bondage of aspects, and cannot sever the bondage of coarse burdens. It can only subdue and eliminate the dual grasping of discrimination, because it contradicts the path of seeing (见道, Jian Dao). For those born together and the two latent tendencies (随眠, Suimian), because of the tainted contemplation of the mind with something to gain, and because of discrimination, they are not completely subdued and cannot be completely extinguished. Bodhisattvas in this position study and observe both established truths (安立谛, Anlidi) and non-established truths (非安立谛, Fei Anlidi), in order to guide the two paths of seeing in the future, and to subdue the two kinds of obstacles of discrimination. Non-established truths are what is rightly observed, unlike the Two Vehicles (二乘, Er Cheng) who only observe established truths. Bodhisattvas generate these roots of goodness such as warmth, etc. Although they penetrate various meditative absorptions (静虑, Jinglv) during expedient times, they can only achieve fulfillment by relying on the Fourth Dhyana (第四禅, Di Si Chan), because they enter the path of seeing relying on the most supreme support. Only by relying on the body of a good destiny in the desire realm (欲界, Yujie) can they generate the remaining wisdom and aversion, because it is not supreme. This position is also included in the stage of understanding and practice, because they have not realized the true ultimate nature of Consciousness-Only. Next is the stage of penetration (通达位, Tongda Wei). What is its characteristic? The verse says: 'If at any time, regarding the object of thought, wisdom gains nothing at all, at that time, one abides in Consciousness-Only, because one is apart from the two grasping aspects.' The explanation says: This reveals the third stage of penetration. If Bodhisattvas, regarding the object of thought, gain nothing at all with non-discriminating wisdom, because they do not grasp various aspects of playful discourse, then it is called truly abiding in the true ultimate nature of Consciousness-Only, that is, realizing Suchness (真如, Zhenru), wisdom and Suchness are equal, both being apart from the aspects of grasper and grasped. The aspects of grasper and grasped are both discrimination, because with a mind that has something to gain, playful discourse manifests. Therefore, there is no aspect of appearance, but there is an aspect of seeing, saying that grasping without aspects is not grasping aspects. Although there is an aspect of seeing, it does not discriminate, saying it is not able. --------------------------------------------------------------------------------
Chinese
取。非取全无。虽无相分而可说此带如相起。不离如故。如自证分缘见分时不变而缘。此亦应尔。变而缘者便非亲证。如后得智有分别故。加行无间此智生时。体会真如名通达位。初照理故亦名见道。然此见道略说有二。一真见道。谓即所说无分别智。实证二空所显真理。实断二障分别随眠。二空二障顿证顿断。由意乐力有堪能故。虽多刹那事方究竟。而相等故总说一心。二相见道。此复有二。一观非安立谛有三品心。一内遣有情假法缘智。能除耎品分别随眠。二内遣诸法假法缘智。能除中品分别随眠。三遍遣一切有情诸法假缘智。能除一切分别随眠。前二名法智。各别缘故。第三名类智。总合缘故。法真见道二空见分自所断障无间解脱。别总建立名相见道。二缘安立谛有十六心。此复有二。一者依观所取能取别立法类十六种心。谓于苦谛有四种心。一苦法智忍。谓观三界苦谛真如。正断三界见苦所断二十八种分别随眠。二苦法智。谓忍无间观前真如。证前所显烦恼解脱。三苦类智忍。谓智无间无漏慧生。于法忍智各别内证。言后圣法皆是此类。四苦类智。谓此无间无漏智生。审定印可苦类智忍。如于苦谛有四种心。集灭道谛应知亦尔。此十六心。八观真如八观正智。法真见道无间解脱见自证分。差别建立名相见道。 二者依观上下谛境别立法类十六种心。谓观现前不现前界苦等四谛各有二心。一现观忍。二现观智。如其所应法真见道无间解脱见分谛观。断见所断百一十二分别随眠。名相见道。诸相见道依真假说。世第一法无间而生及断随眠。非实如是。真见道后方得生故。非安立后起安立故。分别随眠真已断故。前真见道证唯识性。后相见道证唯识相。前真见道根本智摄。后相见道后得智摄。二中初胜故颂偏说。菩萨得此二见道时。生如来家住极喜地。善达法界得诸平等。常生诸佛大集会中。于多百门已得自在。自知不久证大菩提能尽未来利乐一切。次修习位其相云何。颂曰。 无得不思议 是出世间智 舍二粗重故 便证得转依 释曰。此显第四修习位也。菩萨从前见道起已。为断余障证得转依。复数修习无分别智。此智远离所取能取。故说无得及不思议。或离戏论说为无得。妙用难测名不思议。是出世间无分别智。断世间故名出世间。二取随眠是世间本。唯此能断独得出名。或出世名依二义立。谓体无漏及证真如。此智具斯二种义故独名出世。余智不然。即十地中无分别智数修此故舍二粗重。二障种子立粗重名。性无堪任违细轻故。令彼永灭故说为舍。此能舍彼二粗重故。便能证得二种转依。依谓所依。即 现代汉语译本 二者依据观照上下二谛境界的差别，建立法类十六种心。即观照现前和不现前的欲界、苦等四谛，各有两种心：一是现观忍，二是现观智。如其所应，在法智和真智的见道位，无间断地解脱见分谛观，断除见道所断的一百一十二种分别随眠，称为名相见道。诸相见道依真假而说。世第一法无间产生以及断除随眠，并非真实如此，因为真见道之后才能产生，不是在安立之后才安立，因为分别随眠在真见道时已经断除。前真见道证悟唯识性，后相见道证悟唯识相。前真见道属于根本智所摄，后相见道属于后得智所摄。因为二者中前者更为殊胜，所以颂文偏重于说前者。菩萨获得这两种见道时，生于如来之家，安住于极喜地（菩萨十地之第一地，又名欢喜地），善于通达法界，获得诸种平等，常生于诸佛的大**中，在众多法门中已经获得自在，自己知道不久将证得大菩提，能够尽未来际利益安乐一切众生。接下来是修习位，它的相状如何呢？颂文说： ‘无得不思议，是出世间智，舍二粗重故，便证得转依。’ 解释：这显示的是第四修习位。菩萨从前面的见道位起来之后，为了断除剩余的障碍，证得转依，再次多次修习无分别智。此智慧远离所取和能取，所以说‘无得’和‘不思议’。或者远离戏论，所以说‘无得’，妙用难以测度，名为‘不思议’。这是出世间的无分别智，因为断除世间法，所以名为‘出世间’。二取随眠是世间的根本，只有此智才能断除，独自获得此名。或者‘出世’之名依据两种含义而立，即本体无漏以及证悟真如。此智慧具备这两种含义，所以独自名为‘出世’，其余智慧不是这样。即十地中的无分别智，多次修习此智，所以舍弃二种粗重。二障的种子立为粗重之名，因为其性质没有堪能性，违背细微和轻盈。使其永远灭除，所以说‘舍’。此智能够舍弃那二种粗重，所以便能证得两种转依。‘依’是指所依，即
English
English version These two, based on observing the differences in the realms of the higher and lower truths, establish sixteen types of minds within the category of Dharma. That is, observing the present and non-present realms, the Four Noble Truths of suffering, etc., each has two minds: one is the acceptance of direct realization (ksanti), and the other is the wisdom of direct realization (jnana). As appropriate, in the path of seeing (darshana-marga) of Dharma-wisdom and True-wisdom, without interruption, one is liberated from the view-aspect of the Truth, cutting off the one hundred and twelve kinds of conceptual latent tendencies (anusaya) that are severed by the path of seeing, which is called the path of seeing of names and characteristics. The path of seeing of characteristics is spoken of based on truth and falsehood. The highest mundane Dharma arises without interruption and cuts off latent tendencies, but this is not actually the case, because it can only arise after the True path of seeing, and it is not established after being established, because conceptual latent tendencies have already been cut off in the True path of seeing. The former True path of seeing realizes the nature of consciousness-only (vijnapti-matrata), and the latter path of seeing of characteristics realizes the characteristics of consciousness-only. The former True path of seeing is included within fundamental wisdom (mula-jnana), and the latter path of seeing of characteristics is included within subsequent wisdom (prstha-labdha-jnana). Because the former of the two is superior, the verse emphasizes speaking about the former. When a Bodhisattva attains these two paths of seeing, they are born into the family of the Tathagata, abide in the Joyful Ground (Pramudita-bhumi, the first of the ten Bodhisattva grounds), are skilled in understanding the Dharma realm, attain all equalities, constantly live in the great ** of all Buddhas, have already attained freedom in many hundreds of Dharma gates, and know for themselves that they will soon attain great Bodhi, and will be able to benefit and bring happiness to all beings for the extent of the future. Next is the stage of cultivation (bhavana-marga), what is its appearance? The verse says: 'No attainment, inconceivable, is the wisdom beyond the world. Because of abandoning the two burdens, one then attains the transformation of the basis.' Explanation: This reveals the fourth stage of cultivation. After a Bodhisattva arises from the previous path of seeing, in order to cut off the remaining obstacles and attain the transformation of the basis (asraya-paravrtti), they repeatedly cultivate non-discriminating wisdom (nirvikalpa-jnana). This wisdom is far from the grasped and the grasper, therefore it is said to be 'no attainment' and 'inconceivable'. Or, being apart from conceptual proliferation (prapancha), it is said to be 'no attainment'; its wondrous function is difficult to fathom, and it is called 'inconceivable'. This is the non-discriminating wisdom beyond the world (lokottara-jnana), because it cuts off the mundane, it is called 'beyond the world'. The latent tendencies of the two graspings are the root of the mundane, only this wisdom can cut them off, and it alone obtains this name. Or, the name 'beyond the world' is established based on two meanings: namely, the essence is unconditioned (anasrava) and it realizes Suchness (tathata). This wisdom possesses these two meanings, therefore it alone is called 'beyond the world'; other wisdoms are not like this. That is, the non-discriminating wisdom in the ten grounds, by repeatedly cultivating this wisdom, one abandons the two burdens. The seeds of the two obscurations are established as the name of burdens, because their nature is incapable, contrary to subtlety and lightness. Causing them to be permanently extinguished, therefore it is said to 'abandon'. Because this wisdom is able to abandon those two burdens, one is then able to attain the two kinds of transformation of the basis. 'Basis' refers to the support, that is, --------------------------------------------------------------------------------
Chinese
依他起与染净法为所依故。染谓虚妄遍计所执。净谓真实圆成实性。转谓二分转舍转得。由数修习无分别智断本识中二障粗重故。能转舍依他起上遍计所执。及能转得依他起中圆成实性。由转烦恼得大涅槃。转所知障证无上觉。成立唯识意。为有情证得如斯二转依果。或依即是唯识真如。生死涅槃之所依故。愚夫颠倒迷此真如。故无始来受生死苦。圣者离倒悟此真如。便得涅槃毕竟安乐。由数修习无分别智断本识中二障粗重故。能转得依如生死。及能转得依如涅槃。此即真如离杂染性。如虽性净而性杂染。故离染时假说新净。即此新净说为转依。修习位中断障证得。虽于此位亦得菩提。而非此中颂意所显。颂意但显转唯识性。二乘满位名解脱身。在大牟尼名法身故。云何证得二种转依。谓十地中修十胜行。断十重障证十真如。二种转依由斯证得。言十地者。一极喜地。初获圣性具证二空。能益自他生大喜故。二离垢地。具净尸罗。远离能起微细毁犯烦恼垢故。三发光地。成就胜定大法总持。能发无边妙慧光故。四焰慧地。安住最胜菩提分法。烧烦恼薪慧焰增故。五极难胜地。真俗两智行相互违合令相应。极难胜故。六现前地。住缘起智引无分别最胜般若令现前故。七远行地。至无相住功用后边。出过世间二乘道故。八 现代汉语译本： 依他起（一切法皆由因缘和合而生）与染净诸法互为所依。染是指虚妄的遍计所执（虚妄分别所执著的自性）。净是指真实的圆成实性（究竟真实的自性）。转是指二分的转舍（舍弃）和转得（获得）。由于反复修习无分别智，断除本识（根本识）中的二障（烦恼障和所知障）粗重习气，所以能够转舍依他起上的遍计所执，并且能够转得依他起中的圆成实性。通过转变烦恼而获得大涅槃（究竟寂灭的境界），通过转变所知障而证得无上觉（无上的觉悟）。 成立唯识的意义，是为了让有情众生证得这样的二转依果（两种转变所依的果报）。或者说，所依就是唯识真如（唯识的真实如如），是生死和涅槃的所依。愚昧的人颠倒迷惑于此真如，所以从无始以来遭受生死轮回的痛苦。圣者远离颠倒，觉悟此真如，便能获得涅槃，得到究竟的安乐。由于反复修习无分别智，断除本识中的二障粗重习气，所以能够转得依如生死，并且能够转得依如涅槃。这也就是真如远离杂染的自性。真如虽然本性清净，但也具有被杂染的性质，所以在远离染污时，假说为新净。这新净就被称为转依。在修习的位次中，断除障碍并证得。虽然在这个位次也能得到菩提（觉悟），但并非此颂文的意义所要显示的。颂文的意义只是显示转变唯识的自性。二乘（声闻乘和缘觉乘）圆满的果位称为解脱身，而在大牟尼（伟大的圣者，指佛陀）则称为法身。 如何证得二种转依呢？就是在十地（菩萨修行的十个阶位）中修习十胜行（十种殊胜的修行），断除十重障（十种深重的障碍），证得十真如（十种真实如如的境界）。二种转依由此证得。所说的十地是：一、极喜地（菩萨初入圣位的阶段）。初次获得圣者的体性，具足证悟人我和法我两种空性，能够利益自己和他人，产生极大的喜悦。二、离垢地（菩萨持戒清净的阶段）。具足清净的戒律，远离能够引起微细毁犯的烦恼垢染。三、发光地（菩萨智慧增长的阶段）。成就殊胜的禅定和大法总持（记忆和理解佛法教义的能力），能够发出无边的妙慧光明。四、焰慧地（菩萨精进修行的阶段）。安住于最殊胜的菩提分法（帮助觉悟的修行方法），燃烧烦恼的薪柴，使智慧的火焰增长。五、极难胜地（菩萨修行难度极高的阶段）。真谛和俗谛两种智慧的行持相互违背，使之相应，极其难以胜过。六、现前地（菩萨智慧现前的阶段）。安住于缘起智（观察事物因缘生灭的智慧），引导无分别的最殊胜般若（智慧）使其现前。七、远行地（菩萨修行超越世间的阶段）。到达无相住（安住于无相的境界）功用的后边，超出世间二乘的道。