English
English version: Anuttara-samyak-sambodhi (supreme perfect enlightenment) is nothing other than merit and wisdom. In terms of merit, it is called 'vast' because it has no boundaries; in terms of wisdom, it is called 'profound' because it is difficult to fathom. Alternatively, Mahabodhi (great enlightenment) is both reason and wisdom. Wisdom is infinite, so it is called vast; truth is inconceivable, so it is called profound. 'Examining one's own intention and joy in practice, etc.,' 'examining' refers to introspection, and 'intention and joy' refers to faith and the joy of desire. If one encounters difficulties in practices such as giving, one should reflect on one's inherent faith and joy, confirming one's ability to practice and not retreat. 'The third, hearing the perfect fulfillment of all Buddhas, etc.,' refers to the perfect fulfillment transformation among the six kinds of transformation bases. Regarding the six kinds of transformation bases, the Vijnaptimatrata-siddhi-sastra (Treatise on the Establishment of the Doctrine of Consciousness-Only) states: 'The differences in the stages of transformation bases are roughly six types: First, the transformation of diminishing power and increasing ability, referring to the first two stages. Due to superior understanding and shame, the power of defiled seeds in the fundamental consciousness is diminished, and the function of pure seeds within the fundamental consciousness is increased, gradually subduing the two obscurations (klesavarana and jneyavarana), which can also be called transformation. Second, the transformation of penetration, in the stage of penetration, through the power of the path of seeing, one penetrates Suchness (Tathata, the true nature of things), cuts off the coarse weight of the two obscurations arising from discrimination, and attains a portion of the true transformation base. Third, the transformation of cultivation, referring to the stage of cultivation, due to continuous cultivation of the practices of the ten bhumis (ten stages of a Bodhisattva's practice), one gradually cuts off the innate coarse weight of the two obscurations, and gradually attains the true transformation base. Fourth, the transformation of perfect fulfillment of the result, referring to the ultimate stage, through the accumulation of boundless difficult and supreme practices over three great asamkhyeya kalpas (countless great eons), when the Vajra-like Samadhi (diamond-like firm concentration) manifests, one permanently cuts off all inherent coarse weight, and instantly attains the perfect transformation base of Buddhahood, benefiting and bringing happiness endlessly in the infinite future. Fifth, the inferior transformation, referring to the stages of the two vehicles (Sravakayana and Pratyekabuddhayana), seeking only self-benefit, disliking suffering, and desiring tranquility, one can only penetrate the Suchness of the emptiness of self (realizing that all beings have no permanent and unchanging self), cut off the seeds of afflictions, and attain true cessation through wisdom (Nirodha-satya, the state of cessation chosen through wisdom), lacking superior ability, called inferior transformation. Sixth, the vast transformation, referring to the stage of the Mahayana (Great Vehicle), for the benefit of others, one proceeds towards great enlightenment, having neither joy nor aversion towards samsara and nirvana, one is able to penetrate the two kinds of Suchness of the emptiness of persons and the emptiness of dharmas, simultaneously cutting off the seeds of the obscuration of knowledge and the obscuration of afflictions, and instantly attaining Anuttara-samyak-sambodhi, possessing superior ability, called vast transformation.' The aforementioned perfect fulfillment transformation specifically refers to Buddhahood, while the vast transformation mentioned here applies to all stages. Alternatively, the former reveals the essence, while the latter reveals the function. Relative to the stages of the two vehicles, this ability is particularly revealed, so it also belongs to the category of the perfect fulfillment transformation. --------------------------------------------------------------------------------
Chinese
引他粗善况己等者。如摄大乘世亲释云。如世间者由有障善而成其善。谓有障善当命终时即引可爱一切自体圆满而生。况我今者由无障善而成其善。不当成佛无上菩提。无有是处。 由斯三事练磨等者。始从初住至回向终。皆以三事练磨其心。故于修证而不退也。 忍世第一印所取境观能取等者。此中文略。且作是说。非世第一但印境空观于能取。于忍义中尚犹不足。岂兼世第一而是说耶。下次文中又说。忍及世第一法印所取空。观能取识亦非实有。文亦不足。若具文义。如下当知。此不繁举。 妄执六尘识外他造者。若诸小乘说。由业力引四大种极微所成。若诸外道亦有说是极微成者如顺世。亦有外道各别执有大梵时方本际自然虚空我等。随执此七常住实有具诸功能生一切法。即是妄执六尘等法识外他造也。 依因善友作意等者。一依因力。谓即性习二种为因。二善友力。谓即十方诸佛菩萨。三作意力。谓于大乘深生信解。四资粮力。谓即福智二种资粮。由此四种能修胜行。故说依于四胜力也。 如名身等所诠等者。等即等取句身文身。名诠自性。句诠差别。文即是字为二所依。若唯一名等即但称名等。若二名等聚即称名身等。至三已上更称多矣。所言蕴者积聚为义。谓十一色五 现代汉语译本： ‘引他粗善况己等者’，例如《摄大乘论·世亲释》中说：‘如同世间之人，因为有障碍善法而成就其善法。’意思是说，有障碍的善法，当临命终时，反而会引导他投生到可爱且一切自体圆满之处。‘更何况我如今因为没有障碍善法而成就其善法，不应当成就佛的无上菩提吗？’没有这样的道理。 ‘由斯三事练磨等者’，从初住位到回向位结束，都用这三件事来锻炼磨砺其心，因此在修行证悟上才不会退转。 ‘忍世第一印所取境观能取等者’，这里文中省略了一些内容，暂且这样解释：不仅仅是世第一法印证境空，观察能取，在忍的意义中尚且不足。难道还要兼顾世第一法印来说吗？下次的文中又说：‘忍及世第一法印所取的空，观察能取识也不是真实存在的。’文义也不够完整。如果文义完整，如下文应当知晓，这里不再赘述。 ‘妄执六尘识外他造者’，如果小乘佛教说，由业力牵引四大种极微所成。如果外道也有说是极微所成的，例如顺世外道。也有外道分别执着有大梵（Brahma，宇宙的创造者）、时（time）、方（direction）、本际（primordial origin）、自然（nature）、虚空（space）、我（self）等。随其执着这七种常住实有，具备各种功能，产生一切法，这就是妄执六尘等法是识外他造。 ‘依因善友作意等者’，一、依因力，指本性和习性两种作为因。二、善友力，指十方诸佛菩萨。三、作意力，指对于大乘佛法深生信解。四、资粮力，指福德和智慧两种资粮。由于这四种力量能够修习殊胜的行持，所以说依靠四种殊胜的力量。 ‘如名身等所诠等者’，‘等’字等同于取句身、文身。名诠释自性，句诠释差别，文即是字，是名和句二者的所依。如果只有一个名，‘等’字就只是称名等。如果有两个名等聚集，就称名身等。到三个以上就更多了。所说的‘蕴’，是积聚的意思，指十一色五
English
English version: ‘引他粗善况己等者’ (yin ta cu shan kuang ji deng zhe, referring to those who lead others with coarse goodness and compare it to themselves), as explained in Vasubandhu's commentary on the *Mahāyānasaṃgraha* (Compendium of the Mahayana): ‘Just as in the world, goodness is achieved through obstructed goodness.’ This means that obstructed goodness, when approaching the end of life, will instead lead to rebirth in a lovable and completely perfect state. ‘How much more so should I, who achieve goodness through unobstructed goodness, not attain the unsurpassed Bodhi of a Buddha?’ There is no such reason. ‘由斯三事练磨等者’ (you si san shi lian mo deng zhe, referring to refining through these three things), from the initial stage of the first *bhūmi* (stage of a Bodhisattva) to the end of the dedication stage, the mind is refined and tempered by these three things. Therefore, there is no regression in cultivation and realization. ‘忍世第一印所取境观能取等者’ (ren shi di yi yin suo qu jing guan neng qu deng zhe, referring to the object taken by the first *laukikāgra-dharma* (highest mundane dharma) and the observing subject), the text here is abbreviated. Let's explain it this way for now: it's not just that the first *laukikāgra-dharma* seals the emptiness of the object and observes the grasping subject, but it's still insufficient in the meaning of forbearance (*kṣānti*). Should we also consider the first *laukikāgra-dharma* in this discussion? The following text also says: ‘The emptiness taken by the forbearance and the first *laukikāgra-dharma*, and the observing consciousness that grasps, are also not truly existent.’ The meaning of the text is also incomplete. If the meaning of the text is complete, it will be known as follows, and will not be elaborated here. ‘妄执六尘识外他造者’ (wang zhi liu chen shi wai ta zao zhe, referring to falsely clinging to the six sense objects as created by something other than consciousness), if the *Śrāvakayāna* (Vehicle of the Hearers) says that it is formed by the force of *karma* drawing together the ultimate particles of the four great elements. If the *Tīrthikas* (non-Buddhist schools) also say that it is formed by ultimate particles, such as the *Lokāyata* (materialist school). There are also *Tīrthikas* who separately cling to the existence of *Brahmā* (the creator of the universe), *time*, *direction*, *primordial origin*, *nature*, *space*, *self*, etc. They cling to these seven as permanent and real, possessing all kinds of functions, and producing all *dharmas*. This is falsely clinging to the six sense objects and other *dharmas* as created by something other than consciousness. ‘依因善友作意等者’ (yi yin shan you zuo yi deng zhe, referring to relying on causes, good friends, attention, etc.), first, the power of reliance on causes, referring to both inherent nature and habitual tendencies as causes. Second, the power of good friends, referring to the Buddhas and Bodhisattvas of the ten directions. Third, the power of attention, referring to generating deep faith and understanding in the Mahayana Dharma. Fourth, the power of resources, referring to the two resources of merit and wisdom. Because these four powers can cultivate superior practices, it is said to rely on the four superior powers. ‘如名身等所诠等者’ (ru ming shen deng suo quan deng zhe, referring to what is expressed by name-body, etc.), ‘etc.’ is equivalent to taking sentence-body and word-body. Name explains self-nature, sentence explains differences, and word is the character, which is the basis for both name and sentence. If there is only one name, ‘etc.’ just means calling the name, etc. If there are two or more names gathered together, it is called name-body, etc. When there are three or more, it is even more. The so-called ‘*skandha*’ (aggregate) means accumulation, referring to the eleven forms and five --------------------------------------------------------------------------------
Chinese
受六想七十三行八识 各略以为一聚。名为色受想行识蕴故。旧经论译云为阴。谓以略名阴多义故。所言处者生义门义。即内六根及外六境是六识心生长处故。此六根境随应能通分别六识出入处故。旧翻为入。失生出义。所言界者是种族义。谓即六根六境六识是根境识之种类故。如彼四姓族类异故。故种族义名为界义。故俱舍颂云。聚生门种族。是蕴处界义。杂集中边义稍异此。不能繁叙。乐者述之。此等并是所诠义也。 似外相转实唯等者。如翳眼所见空花。似在眼外。实在眼中。 今显内法似彼妄情者。此显似义遣外难也。谓外难云。若有外法是所似者应有外法。若无外法何所似耶。无所似故似义不成。如何可言心似外境。故今释云。所言似者。谓显内法似能执心。言内法者。即是心所变相分实唯在内。妄情不了执为心外。故说内法似彼妄情。不说内法似外境也。 海楼崇耸蜃气虚构等者。谓于海中有虫名蜃。状如蜂蛤。来游水上吐气为戏。日光初照气状似楼。人远见之谓楼实有。但是蜃气非有实楼。 何乃同观觌异等者。觌见也。瞩视也。瞰又视也。谅信也。否恶也。藏善也。谓水是一。四见不同。信可由心。与离心执善恶全别也。 于加行时推求等者。此中语倒。若正应言。 推求假有实无行见。谓于正起加行智时。所有推求假有实无行解知见名寻思也。 次依于忍印取无等者。谓忍不同有其三品。下忍起时印所取无顺观能取。中忍转位正观能取。如彼所取决定是无。上忍起位审定印可能取是空。今此文中阙上忍文。下文即具如次文。今重印可决定是无。即是下忍。又能取心对境已下。即是中忍。此忍虽亦印能取等。即是上忍。 又境之体通于内外者。问。既此内外境与四缘中亲疏二缘云何。言四缘者。唯识第七广显其相。今略举之。一者因缘。谓有为法亲办自果。此体有二。种子现行。种子者。谓本识中善染无记诸界地等功能差别。能引次后自类功能。及起同时自类现果。此唯望彼是因缘性。现行者。谓七转识及彼相应所变相见。除佛果善极劣无记。余熏本识生自类种。此唯望彼是因缘性。因即是缘持业释。二等无间缘。旧亦说为次第缘。谓八现识及彼心所。前聚于后自类无间。等而开导令彼定生。八识相望既非自类又俱时转。故非互作等无间缘。心所与心虽恒俱转。非自体类而相应故。和合似一。不可施设离别殊异。故得互作等无间缘。三所缘缘。谓若有法是带己相心或相应所虑托。此体有二。一亲二疏。若与能缘体不相离。是见分等内所虑托。应知彼是亲所缘缘。若与 现代汉语译本：推求假有实无行见，指的是在真正生起加行智的时候，所有推求假有实无的行解知见，名为寻思（Vitarka，粗分别）。 其次，依据于忍（Ksanti，安忍）印取无等，指的是忍有三种品级，各不相同。下忍（lower Ksanti）生起时，印所取的是无顺观能取。中忍（middle Ksanti）转位时，正观能取。如同彼所取决定是无。上忍（upper Ksanti）生起时，审定印可能取是空。现在这段文字中缺少上忍的内容。下文将依次具足。现在重新印可决定是无，这就是下忍。又能取心对境以下，就是中忍。此忍虽然也印能取等，这就是上忍。 另外，境的本体通于内外。问：既然这内外境与四缘中的亲疏二缘是什么关系？所说的四缘，在《唯识论》第七卷中广为阐释其相状。现在简略地举出。一是因缘（Hetu-pratyaya，能生之缘），指的是有为法亲自主办自己的果。此体有两种：种子和现行。种子，指的是本识（根本识）中善、染、无记等诸界地等的功能差别，能够引生其后同类的功能，以及生起同时同类的现果。这只是相对于彼而言是因缘性。现行，指的是七转识以及与其相应的所变相见，除了佛果的善和极劣的无记之外，其余的都熏习本识，产生同类的种子。这只是相对于彼而言是因缘性。因即是缘，是持业释。二是等无间缘（Samanantara-pratyaya，无间灭之缘），旧译也称为次第缘。指的是八现识以及彼心所，前一聚于后一自类无间，平等地开导，令彼必定生起。八识相互之间既非自类，又同时运转，所以不互作等无间缘。心所与心虽然恒常一起运转，但并非自体类，而是相应，和合相似一体，不可施设离别的差异，所以可以互作等无间缘。三是所缘缘（Alambana-pratyaya，所取之缘），指的是如果有法是带己相的心或相应所虑托。此体有两种：亲和疏。如果与能缘的本体不相分离，是见分等内在所虑托，应当知道那是亲所缘缘。如果与