Chinese
见谛诸有漏智。二照理义。即已见谛诸无漏智。今所简者即依前说。以无漏见而能择故。 加行无间此智等者。谓前刹那是加行道。即后刹那是通达是。前加行灭通达智生。是故名为加行。无间谓要前灭后念方生。不与后念而为隔碍。故前念灭名为无间。或前念灭后念即生。无别念隔名无间也。虽有二义前解为胜。 一真见道体离等者。此释真见有其二义。前解真者即是实义。以此智见有实用故。此见即真名真见道。持业释也。后解即约理智不同。真之见故名为真见。依主释也。 为断余障证得转依等者。余障即是俱生障也。是分别障之余障故。转依义别有其四种。一能转道。此复有二。一能伏道。为伏二障随眠势力令不引起。二障现行。此通有漏无漏二道。加行根本后得三智。随其所应能渐顿伏。二能断道。谓能永断二障随眠。此道定非有漏加行。有漏曾习相执所引未泯相故。加行趣求所证所引未成辨故。二所转依。此复有二。一持种依。谓本识由此能持染净法种。与染净法俱为所依。圣道转令舍染得净。二迷悟依。谓真如由此能作迷悟根本。诸染净法依之得生。圣道转令舍染得净。三所转舍。此复有二。一所断舍。谓二障种。真无间道现在前时。障治相违彼便断灭永不成就。说之为舍。二所弃 现代汉语译本 见谛诸有漏智（指通过有局限性的智慧所获得的见解）。二照理义（指两种照亮真理的方式）。即已见谛诸无漏智（指已经通过无局限性的智慧获得见解）。现在所要简择的是依据前面所说的，以无漏的见解来做出选择。 ‘加行无间此智等者’，指的是前一刹那是加行道（为证悟做准备的阶段），紧接着的后一刹那是通达（证悟的阶段）。前一刹那的加行道灭去，通达的智慧生起，所以称为‘加行无间’。‘无间’指的是必须前一念灭去，后一念才能生起，不与后一念之间存在阻碍。因此，前一念的灭去被称为‘无间’。或者说，前一念灭去后，后一念立即生起，没有其他念头间隔，也称为‘无间’。虽然有两种解释，但前一种解释更为恰当。 ‘一真见道体离等者’，这里解释‘真见’有两种含义。前一种解释认为‘真’是真实的意思，因为这种智慧的见解具有实际作用。这种见解是真实的，所以称为‘真见道’，这是持业释（主谓关系）。后一种解释是从理智不同的角度出发，因为是‘真’的见解，所以称为‘真见’，这是依主释（所有格关系）。 ‘为断余障证得转依等者’，这里的‘余障’指的是俱生障（与生俱来的障碍），是分别障（后天产生的障碍）之外的障碍。‘转依’的含义有四种：一是能转道，又分为两种：一是能伏道，用来降伏二障（烦恼障和所知障）的随眠势力，使其不引起二障的现行。这包括有漏道和无漏道，以及加行位、根本位和后得位的三种智慧，根据情况逐渐或立即降伏。二是能断道，能够永远断除二障的随眠。这种道一定不是有漏的加行道，因为有漏道曾经习染了对相的执着，所引发的相还没有泯灭。加行道所追求的证悟还没有完成。二是所转依，又分为两种：一是持种依，指的是本识（根本识）能够由此持有染净法的种子，与染净法共同作为所依。圣道转化它，使其舍弃染污而获得清净。二是迷悟依，指的是真如（事物的真实本性）能够由此作为迷惑和觉悟的根本。各种染净法都依赖它而生起。圣道转化它，使其舍弃染污而获得清净。三是所转舍，又分为两种：一是所断舍，指的是二障的种子。当真无间道（真正无间断的道路）现在前时，障碍与对治相互违背，障碍便会断灭，永远不再产生，这被称为‘舍’。二是所弃。
English
English version ‘Seeing the Truth with Defiled Wisdom’. Two illuminate the principles and meanings. Namely, already seeing the truth with undefiled wisdom. What is being selected now is based on what was said earlier, using undefiled views to make choices. ‘The wisdom that arises immediately after the preparatory stage’ refers to the previous moment being the stage of preparation (Gati-marga), and the subsequent moment being the stage of penetration (Darshana-marga). The previous moment of preparation ceases, and the wisdom of penetration arises, hence it is called ‘immediately after the preparatory stage’. ‘Immediately’ means that the previous thought must cease before the next thought can arise, without any obstruction between them. Therefore, the cessation of the previous thought is called ‘immediately’. Alternatively, it means that after the previous thought ceases, the next thought arises immediately, without any intervening thoughts, which is also called ‘immediately’. Although there are two explanations, the former is superior. ‘The essence of the path of true seeing is detachment’ explains the two meanings of ‘true seeing’. The former explanation considers ‘true’ to mean reality, because this wisdom of seeing has practical use. This seeing is true, hence it is called ‘the path of true seeing’, which is a Karmadharaya compound (appositional compound). The latter explanation starts from the difference between principle and wisdom, because it is the seeing of ‘truth’, it is called ‘true seeing’, which is a Tatpurusha compound (dependent determinative compound). ‘To eliminate remaining obstacles and attain the transformation of the basis’ refers to ‘remaining obstacles’ as innate obstacles (Sahaja-avarana), which are obstacles other than conceptual obstacles (Parikalpita-avarana). The meaning of ‘transformation of the basis’ (Ashraya-paravritti) has four aspects: First, the path of transformation, which is further divided into two: one is the path of subjugation, which is used to subdue the latent power of the two obstacles (Klesha-avarana and Jneya-avarana), preventing them from arising. This includes both defiled and undefiled paths, as well as the three wisdoms of the preparatory stage, the fundamental stage, and the subsequent stage, which gradually or immediately subdue them as appropriate. The second is the path of elimination, which can permanently eliminate the latent power of the two obstacles. This path is definitely not the defiled preparatory stage, because the defiled stage has been accustomed to attachment to appearances, and the appearances it has caused have not yet disappeared. The enlightenment sought by the preparatory stage has not yet been achieved. Second, the basis of transformation, which is further divided into two: one is the basis of holding seeds, which refers to the Alaya-vijnana (storehouse consciousness) being able to hold the seeds of defiled and pure dharmas, and serving as the basis for both defiled and pure dharmas. The holy path transforms it, causing it to abandon defilement and attain purity. The second is the basis of delusion and enlightenment, which refers to the Tathata (suchness) being able to serve as the root of delusion and enlightenment. All kinds of defiled and pure dharmas arise depending on it. The holy path transforms it, causing it to abandon defilement and attain purity. Third, what is abandoned by transformation, which is further divided into two: one is what is abandoned by elimination, which refers to the seeds of the two obstacles. When the true uninterrupted path (Anantarya-marga) is present, the obstacles and the antidote contradict each other, and the obstacles will be eliminated, never to arise again, which is called ‘abandonment’. The second is what is discarded. --------------------------------------------------------------------------------
Chinese
舍。谓余有漏劣无漏种。金刚喻定现在前时。所引圆明纯净本识非彼依故皆永弃舍。四所转得。此复有二。一所显得。谓大涅槃。此虽本来自性清净。而由客障覆令不显。真圣道生断彼障故。令其相显。名得涅槃。此依真如离障施设。故体即是清净法界。二所生得。谓大菩提。此虽本来有能生种。由所知障碍故不生。真圣道生断彼障故令从种起。名得菩提。起已相续穷未来际。此即四智相应心品。此文所言为断余障即属第三。证得转依即属第四。 复数修习无分别智。即第一中能断道也。 此修习位能为依持等者。然修习位即以有为能证正智。及以无为所证真理而为其体。此真及智与所修行布施等行。一为依持。二令生长。犹如大地与一切物为所依持令得生长。故法从喻得地名也。 由得胜定及殊妙教等者。胜定即是等持等至。妙教即是法大乘教。四种总持法义咒忍。法谓名等能诠之法。义为所诠差别之义。咒谓秘密文字章句。忍谓菩萨离言法智。此四是境体非总持。由念慧力未闻法义闻之便记长时不妄。故以念慧为法义二陀罗尼也。谓由等持自在力故。加被诸咒所有章句令成神验除诸灾患。故以等持等至为咒陀罗尼。由妙智力了智咒等皆无自性。达一切法离言法性。故以无相妙智为忍陀罗尼。此 现代汉语译本：舍。指的是舍弃有漏劣无漏的种子。当金刚喻定（Vajropama-samadhi，比喻如金刚般坚固的禅定）现在前时，所引发的圆满光明、纯净的本识，因为不是那些种子所依赖的，所以都被永远舍弃。四种转依所获得的果。这又有两种：一是所显现的，即大涅槃（Mahaparinirvana，究竟寂灭的境界）。这虽然本来就自性清净，但由于客尘烦恼的遮蔽而不能显现。真正的圣道生起，断除了那些遮蔽，使它的相貌显现出来，就叫做获得涅槃。这依据真如（Tathata，事物的真实如是的状态）远离遮蔽而安立，所以它的本体就是清净法界（Dharmadhatu，诸法存在的界域）。二是所生起的，即大菩提（Mahabodhi，无上智慧）。这虽然本来就有能生起的种子，但由于所知障的障碍而不生起。真正的圣道生起，断除了那些障碍，使它从种子生起，就叫做获得菩提。生起之后相续不断，穷尽未来际。这就是与四智（Adarsha-jnana, Samata-jnana, Pratyavekshana-jnana, Kritya-anushthana-jnana，大圆镜智、平等性智、妙观察智、成所作智）相应的心品。这段文字所说的‘为了断除其余的障碍’，就属于第三种转依。‘证得转依’，就属于第四种转依。 又多次修习无分别智（Nirvikalpa-jnana，不分别的智慧），就是第一种转依中能断除烦恼的道。 这里所说的‘此修习位能为依持’等等，是说修习的阶段，是以有为法（有生灭变化的法）作为能证得正智（Samyak-jnana，正确的智慧）的手段，以及以无为法（没有生灭变化的法）作为所证得真理的本体。这真理和智慧，与所修行的布施等行为，一是作为依持，二是使之生长，就像大地与一切事物作为所依持，使它们得以生长。所以佛法从这个比喻中得到了‘地’这个名称。 这里所说的‘由得胜定及殊妙教’等等，殊胜的禅定就是等持（Samadhi，心专注一境的状态）、等至（Samapatti，与禅定相应的状态）。殊妙的教法就是大乘佛法。四种总持（Dharani，总摄忆持）是法总持、义总持、咒总持、忍总持。法指的是名相等能诠释的法，义指的是所诠释的差别之义，咒指的是秘密的文字章句，忍指的是菩萨远离言语的法智。这四种是总持的境界和本体，而不是总持本身。由于忆念和智慧的力量，对于没有听过的法义，一听就能记住，长时间不忘记，所以用忆念和智慧作为法总持和义总持。由于等持自在的力量，加持各种咒语的所有章句，使之成为神奇的效验，消除各种灾难，所以用等持等至作为咒总持。由于妙智的力量，了知智慧和咒语等都没有自性，通达一切法远离言语的法性，所以用无相的妙智作为忍总持。这
English
English version: Abandoning. This refers to abandoning the seeds of both defiled and undefiled qualities. When the Vajropama-samadhi (diamond-like samadhi) is present, the perfect, bright, and pure fundamental consciousness that it elicits, because it does not rely on those seeds, is completely and permanently abandoned. The results obtained from the four transformations. These are twofold: first, what is revealed, namely, the Great Nirvana (ultimate state of peace). Although this is inherently pure in its nature, it is obscured by adventitious defilements, preventing its manifestation. When the true noble path arises and severs those obscurations, its appearance is revealed, which is called attaining Nirvana. This is established based on the absence of obscurations in Suchness (the true nature of reality), so its essence is the pure Dharmadhatu (realm of all phenomena). Second, what is generated, namely, the Great Bodhi (supreme enlightenment). Although this inherently possesses the potential to arise, it does not arise due to the obstruction of cognitive obscurations. When the true noble path arises and severs those obscurations, it arises from its seed, which is called attaining Bodhi. Once arisen, it continues uninterruptedly into the infinite future. This is the mental activity associated with the four wisdoms (Great Mirror Wisdom, Wisdom of Equality, Discriminating Wisdom, Accomplishing Wisdom). The phrase 'to sever the remaining obscurations' in this passage refers to the third transformation. 'Attaining the transformation' refers to the fourth transformation. Furthermore, repeatedly cultivating Non-conceptual Wisdom (wisdom without discrimination) is the path that severs afflictions in the first transformation. The statement 'this stage of cultivation can serve as a support' means that the stage of cultivation uses conditioned phenomena (phenomena subject to change) as the means to realize correct wisdom (right knowledge), and unconditioned phenomena (unchanging phenomena) as the essence of the truth realized. This truth and wisdom, along with the practices of generosity and so on, serve as both a support and a cause for growth, just as the earth supports and nurtures all things. Therefore, the Dharma derives the name 'earth' from this analogy. The statement 'by obtaining superior samadhi and excellent teachings' means that superior samadhi is Samadhi (state of mental concentration) and Samapatti (state of absorption). Excellent teachings are the teachings of the Mahayana. The four Dharanis (retentive memory) are the Dharma-dharani, Artha-dharani, Mantra-dharani, and Kshanti-dharani. Dharma refers to the expressive Dharma such as names, Artha refers to the differentiated meanings expressed, Mantra refers to secret words and phrases, and Kshanti refers to the non-verbal wisdom of the Bodhisattva. These four are the objects and essence of Dharani, not Dharani themselves. Due to the power of mindfulness and wisdom, one can remember and not forget Dharma and meanings that have not been heard before, so mindfulness and wisdom are the Dharma-dharani and Artha-dharani. Due to the power of Samadhi, all the phrases of mantras are empowered, resulting in miraculous effects and eliminating calamities, so Samadhi and Samapatti are the Mantra-dharani. Due to the power of wonderful wisdom, one understands that wisdom and mantras have no inherent existence, and one realizes the Dharma-nature of all phenomena, which is beyond words, so non-conceptual wonderful wisdom is the Kshanti-dharani. This --------------------------------------------------------------------------------