English
English version: That (referring to a certain condition or action) is a dominant condition (an auxiliary condition leading to a result). Therefore, that (the condition or action) is a dominant result (a result produced by an auxiliary condition) for this (referring to the result). Combining these two is called a dominant result. Now, the fruits obtained from these Six Perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā) are not only the initial Vipāka-phala (result of karmic maturation), hence the reversed statement of 'fruit-Vipāka'. Among the six fruits, obtaining great wealth is a dominant result, and being reborn in a good realm is a Vipāka-phala. Absence of resentment and destruction, etc., is also a dominant result, and also belongs to the category of similar Nisanda-phala (result similar to the cause). The fourth, fifth, and sixth fruits are all dominant results, and also belong to the category of Puruṣakāra-phala (result obtained through effort), as explained by analogy. Here, it speaks of the fruits obtained from the common cause, indicating that it is not only the fruit of Buddhahood. Because the Buddha is not included in the cycle of rebirth, and does not need worldly wealth and happiness. Although observing the four objects of body, etc. (body, sensation, mind, dharma) reveals no inherent characteristics. Question: If the obstacles have not been removed, why is it necessary to practice? And why is it said that it can remove the four inversions (viparyāsa) (the inversions of permanence, pleasure, self, and purity)? Answer: For the time being, stopping the four inversions prevents the arising of impure actions that increase attachment, but it cannot immediately remove the two fundamental obstacles (self-grasping and dharma-grasping) that can generate them. Therefore, obstacles such as laziness have not yet been removed. What is meant by 'Bodhisattvas first in...' refers to the stages of accumulation and application, where one has not yet directly realized the two emptinesses (emptiness of self and emptiness of phenomena) and Suchness (tathatā). All practices rely on the power of adhimukti (power arising from profound understanding). Therefore, it is called the 'ground of superior conduct'. Adhimukti means 'decisive conviction'. Because one can decisively and firmly hold onto the object of contemplation, it is called adhimukti. Practicing śamatha (奢摩他) etc. Śamatha (śamatha) is called 'cessation' here. It is to make the mind cease from discrimination. Ceasing attachment to all objects, all corresponding mental states and mental factors, etc., are collectively called cessation. Vipaśyanā (毗钵舍那) is called 'contemplation' here. It is to make the mind manifest clearly and not sink into dullness. Observing objects, all corresponding mental states, etc., are collectively called contemplation. Since it is not a single dharma, they are all called 'categories'. This is the means of entering the one-pointedness of mind (mind focused on a single object), and equally maintaining emptiness (equally upholding emptiness). Able to be an assistant to the three wisdoms (śruta-mayā prajñā, cintā-mayā prajñā, bhāvanā-mayā prajñā). The preceding eight kinds of virtuous dharmas can be an assistant to śruta-mayā prajñā (wisdom gained through hearing the Dharma). The ninth kind of virtuous dharmas of thinking can be an assistant to cintā-mayā prajñā (wisdom gained through thinking about the Dharma). The tenth kind of virtuous qualities of cultivation can be an assistant to bhāvanā-mayā prajñā (wisdom gained through cultivating the Dharma). Among the various virtuous dharmas of the three collections (hearing, thinking, and cultivation), because the power of mindfulness, thought, and samādhi (right mindfulness, thought, and meditation) is the strongest, they are called 'thinking' and 'cultivation', etc. Dharma Gate --------------------------------------------------------------------------------
Chinese
一轨适绝等者。轨则也。适往也。踌躇疑路也。辙迹也。岐路也。履步也。此总意云。若法门唯遵一。则而往者无疑异道。今既教迹殊途。进步者焉能无惑。 且夫阿含至教等者。谓阿含经摈斥我相但留于法相不亡。故知实有有无为法。般若经说一切有为真如涅槃皆如幻化。则有无为一切皆空。花严经说三界唯心。地论释云第一义心。明知许有法性真体。涅槃经说大般涅槃常乐我净四德无为。故知许有真实我相。 有无纷乱人法等者。阿含说有。般若谈空。涅槃我人。花严心法。纷纭纠乱。人法交杂。驱疑惑迷生使无直道。幻失本居名为弱丧。既无定趣何路归方。 若存乎法我等者。若如花严涅槃二经存乎法我。则外道教同于内宗。足可依据。若如般若触类皆空。修行之典徒欲修习。言日亲者。即谓佛教。依而修行日亲道故。未详本意。且述愚情。后有智者改而正也。 鉾楯斯存物疑那遣者。上莫侯反。槊之类也。说文云。鉾长二丈建于兵车也。下食允反。栏㩜之类。从日㩜横日楯。此亦兵车栏障之类也。古人有卖二物于市。极夸语于人言。鉾利而楯坚。或有质曰。以子之鉾击子之楯如何。其人自知语违。遂默而无对。今此乖违亦存鉾楯之义也。未详所出。知者叙之。 诸蕴自相者。 现代汉语译本： ‘一轨适绝等者’。“轨”是法则的意思。“适”是前往的意思。这句话指的是在道路上犹豫不决，如同车辙的痕迹，面对岔路，不知如何迈步。总的来说，如果修习佛法只遵循一个法门，那么前往的人就不会对其他道路产生疑惑。但现在既然教义和修行的路径各不相同，那么前进的人怎么可能没有疑惑呢？ ‘且夫阿含至教等者’。指的是《阿含经》摈弃了我相（ātman，个体灵魂的错觉），但保留了法相（dharma-lakṣaṇa，事物属性的特征），并没有完全否定事物的存在。因此可知，确实存在有为法（saṃskṛta-dharma，因缘和合的现象）和无为法（asaṃskṛta-dharma，非因缘和合的现象）。《般若经》（Prajñāpāramitā Sūtra）说一切有为法、真如（tathatā，事物的真实本性）、涅槃（nirvāṇa，解脱）都如梦幻泡影，那么有为、无为一切皆空。《华严经》（Avataṃsaka Sūtra）说三界（trailokya，欲界、色界、无色界）唯心。地论解释说这是第一义心（paramārtha-citta，终极真实的心）。这明确表明允许存在法性真体（dharma-dhātu，一切法的本性）。《涅槃经》（Nirvana Sutra）说大般涅槃（mahāparinirvāṇa，完全的涅槃）具有常、乐、我、净四德（nitya, sukha, ātman, śubha，永恒、快乐、真我、纯净），是无为法。因此可知，允许存在真实的‘我’相。 ‘有无纷乱人法等者’。《阿含经》说有，《般若经》谈空，《涅槃经》说‘我’和‘人’，《华严经》说心和法。这些说法纷纭复杂，相互纠缠，人与法交织在一起，使疑惑和迷惑产生，让人无法找到正确的道路。迷失了原本的居所，这被称为衰弱和丧失。既然没有确定的方向，又该如何回归呢？ ‘若存乎法我等者’。如果像《华严经》和《涅槃经》那样，保留法和‘我’，那么外道（tīrthika，非佛教的修行者）的教义就与佛教的宗义相同了，可以作为依据。如果像《般若经》那样，认为一切都是空，那么修行的经典就只是为了修习而修习。‘言日亲者’，指的是佛教。依靠佛教修行，与道日益亲近。我还没有详细了解其本意，只是陈述我愚昧的想法，希望以后有智慧的人能够改正。 ‘鉾楯斯存物疑那遣者’。“鉾”（máo）读作mò hóu（上莫侯反），是长矛之类的兵器。《说文解字》说：“鉾，长二丈，建于兵车。”“楯”（dùn）读作shí yǔn（下食允反），是栏杆之类的东西，从日㩜（lán jiàn）横日楯。这也是兵车上的栏杆和屏障之类的东西。古时候有人在市场上卖矛和盾，极力向人夸耀说：“我的矛非常锋利，我的盾非常坚固。”有人问他说：“用你的矛去刺你的盾，结果会怎么样？”那个人知道自己的话自相矛盾，于是沉默不语。现在这种相互矛盾的情况也类似于矛和盾的寓意。我不知道这个典故出自哪里，知道的人可以补充说明。 ‘诸蕴自相者’。
English
English version: 'Yi Gui Shi Jue Deng Zhe'. 'Gui' means rules or principles. 'Shi' means to go towards. This refers to hesitation and doubt on the path, like the traces of wheels, facing a fork in the road, not knowing how to proceed. In general, if one follows only one Dharma gate, then those who go forward will not doubt other paths. But now that the teachings and paths of practice are different, how can those who advance not be confused? 'Qie Fu A Han Zhi Jiao Deng Zhe'. This refers to the Āgama Sūtras, which reject the notion of 'self' (ātman, the illusion of an individual soul) but retain the characteristics of 'dharmas' (dharma-lakṣaṇa, the characteristics of phenomena), not completely denying the existence of things. Therefore, it can be known that conditioned dharmas (saṃskṛta-dharma, phenomena arising from causes and conditions) and unconditioned dharmas (asaṃskṛta-dharma, phenomena not arising from causes and conditions) truly exist. The Prajñāpāramitā Sūtra says that all conditioned dharmas, 'tathatā' (the true nature of things), and 'nirvāṇa' (liberation) are like illusions, so conditioned, unconditioned, everything is empty. The Avataṃsaka Sūtra says that the three realms (trailokya, the desire realm, the form realm, and the formless realm) are only mind. The Treatise on the Ten Stages explains that this is the 'paramārtha-citta' (ultimate true mind). This clearly indicates that the true essence of 'dharma-dhātu' (the nature of all dharmas) is allowed to exist. The Nirvana Sutra says that 'mahāparinirvāṇa' (complete nirvana) has the four virtues of 'nitya, sukha, ātman, śubha' (eternity, happiness, true self, purity), which are unconditioned. Therefore, it can be known that the true characteristic of 'self' is allowed to exist. 'You Wu Fen Luan Ren Fa Deng Zhe'. The Āgama Sūtras say existence, the Prajñāpāramitā Sūtra speaks of emptiness, the Nirvana Sutra speaks of 'self' and 'person', the Avataṃsaka Sūtra speaks of mind and dharma. These statements are confusing and intertwined, with person and dharma mixed together, causing doubt and confusion, making it impossible to find the correct path. Losing one's original abode is called weakness and loss. Since there is no definite direction, how can one return? 'Ruo Cun Hu Fa Wo Deng Zhe'. If, like the Avataṃsaka Sūtra and the Nirvana Sutra, dharma and 'self' are retained, then the teachings of the 'tīrthikas' (non-Buddhist practitioners) are the same as the tenets of Buddhism and can be used as a basis. If, like the Prajñāpāramitā Sūtra, everything is considered empty, then the scriptures of practice are only for the sake of practice. 'Yan Ri Qin Zhe' refers to Buddhism. Relying on Buddhism for practice, one becomes increasingly close to the path. I have not yet understood its original meaning in detail, but I am only stating my foolish thoughts, hoping that wise people will correct them in the future. 'Mao Dun Si Cun Wu Yi Na Qian Zhe'. 'Mao' (鉾) is pronounced mò hóu (上莫侯反), and is a type of spear. The Shuowen Jiezi says: 'Mao is two zhang long and is erected on a war chariot.' 'Dun' (楯) is pronounced shí yǔn (下食允反), and is a type of railing, from rì jiàn (欄㩜) to transverse rì dùn (横日楯). This is also a type of railing and barrier on a war chariot. In ancient times, someone was selling spears and shields in the market, boasting to people that 'My spear is very sharp, and my shield is very strong.' Someone asked him, 'What would happen if you used your spear to stab your shield?' That person knew that his words contradicted each other, so he remained silent. This contradictory situation is also similar to the allegory of the spear and shield. I don't know where this allusion comes from, but those who know can add to it. 'Zhu Yun Zi Xiang Zhe'. --------------------------------------------------------------------------------
Chinese
色变现为相。受领纳为相。想取像为相。行造作为相。识了别为相。相者即是自体义。故杂集论中广以多门宣说蕴等。此别蕴自相也。 生相灭相永断等者。未见本释。且叙一解。从缘起故名生即缘尽故名灭。因亡名永断。果丧名遍知。谓从烦恼而起诸业故。故有诸蕴。名蕴生相。若业烦恼因缘灭时。则诸蕴谢。名蕴灭相。既知苦蕴从业惑生。永断其因名永断相。由因断故遍知三界诸蕴不生。名遍知相。由修念住正断等故。而得永断遍知等智。故念住等未生令生生已等也。此等皆是二乘宗中有所得观。世尊昔于阿含经中而宣说也。彼时宣说诸蕴自相生相灭相永断遍知所有诸相。皆说为有。至第二时说般若等。乃说诸法皆无自性无生灭等。一向相违。是何深意。 余二准知者。依他不以自然而生。以无自然生性为第二无性。是故名为生无自性性。圆成不以我诸为性。以是二空胜义理故。即以胜义无我法性为第三无性。名为胜义无自性性。 然因我法二空所显等者。谓真如理乃是胜智所行境义。故名胜义。非是我法二执境义。故要我法二执空处。方显真如胜义。既因我法二执无性所显故。从能显二空为名。名为无性。若尔应言无性胜义。何故乃言胜义无性。答。胜义既因无性所显。胜义即无我法二性。 现代汉语译本 ‘色’（Rūpa, 物质）显现为‘相’（Lakshana, 特征）。‘受’（Vedanā, 感受）是领纳为‘相’。‘想’（Samjñā, 知觉）是取像为‘相’。‘行’（Samskāra, 意志）是造作为‘相’。‘识’（Vijñāna, 意识）是了别为‘相’。‘相’即是自体之义。所以在《杂集论》中广泛地以多种方式宣说‘蕴’（Skandha, 五蕴）等。这些是各个‘蕴’的自相。 ‘生相’（Utpāda-lakshana, 生起之相）、‘灭相’（Bhanga-lakshana, 灭坏之相）、‘永断’（Samuccheda, 永远断除）等，未见本来的解释。且叙述一种解释：从因缘生起，所以名为‘生’，即因缘止息，所以名为‘灭’。因灭亡名为‘永断’，果丧失名为‘遍知’。意思是说，从烦恼而生起诸业，所以有诸‘蕴’，名为‘蕴生相’。如果业和烦恼的因缘灭尽时，那么诸‘蕴’消谢，名为‘蕴灭相’。既然知道苦‘蕴’是从业和惑而生，永远断除其因，名为‘永断相’。由于因断除的缘故，普遍地知道三界诸‘蕴’不生，名为‘遍知相’。由于修习‘念住’（Smṛti-upasthāna, 四念住）、正断等，而得到‘永断’、‘遍知’等智慧。所以‘念住’等未生令生，生已等。这些都是二乘宗（Śrāvakayāna and Pratyekabuddhayāna, 声闻乘和缘觉乘）中有所得的观法。世尊过去在《阿含经》（Āgama, 原始佛教经典）中宣说。那时宣说诸‘蕴’的自相、生相、灭相、永断、遍知所有诸相，都说为‘有’。到第二时说《般若经》（Prajñāpāramitā Sūtra, 般若波罗蜜多经）等，乃说诸法皆无自性、无生灭等，一向相违。这是什么深意？ 其余两种可以类推得知：‘依他’（Paratantra, 依他起性）不是自然而生，以无自然生性为第二‘无性’（Nihsvabhava, 无自性），所以名为‘生无自性性’（Utpatti-nihsvabhāvatā, 生无自性性）。‘圆成’（Parinispanna, 圆成实性）不以我诸为性，以是二空（Dvai-śūnyatā, 二空）胜义理的缘故，即以胜义无我法性为第三‘无性’，名为‘胜义无自性性’（Paramārtha-nihsvabhāvatā, 胜义无自性性）。 然而因我法二空所显等，意思是说，‘真如’（Tathātā, 真如）理乃是胜智所行境之义，所以名为‘胜义’（Paramārtha, 胜义）。不是我法二执的境之义，所以要在我法二执空处，方能显现‘真如’胜义。既然因我法二执无性所显，所以从能显的二空为名，名为‘无性’。如果这样，应该说‘无性胜义’，为什么却说‘胜义无性’？回答：‘胜义’既然因‘无性’所显，‘胜义’即无我法二性。