Chinese
胜定教及四总持。即是三地所得功德。 以此为因能起三慧者。由因定故能发修慧。因殊妙教发闻思慧。复因总持离妄失障。令心明达于所缘境。故为三慧总别因也 瑜伽等云观察诸行者。诸行即是十二因缘。以流转故名为诸行。 七地菩萨唯修无相不起功用者。观此所说应是笔误。不尔便与八地何别。又违唯识及摄论等。唯识论云。前之五地有相观多无相观少。于第六地有相观少无相观多。至第七地纯无相观。虽恒相续犹有加行。摄大乘云。谓此地中于功用行得至究竟。虽一切相不能动摇。而于无相犹名有行。准此等文。故知未绝功用之行。 然瑜伽云能远证入无缺无间无相作意者。非缺间言显功用义。无缺无间意说常在无相观中。何妨常起作意住也。 无相之行逾于等者。前三地行施戒定相同世间。次之三地得增上慧相同二乘。今至无相功用后边。已过世间及二乘道。能于定中起有胜行。是故此地名远行地也。 不被一切有相等者。即约三义释不动名。功用即是加行异名。前第七地虽亦无相及无烦恼。而有加行行动相不动。未得名不动。今至第八地相行俱不动。故与第七有差别也。 说法自在获得等者。以前诸地无碍智于说法时则有过失。今得无碍说法自在既无过失故名无 现代汉语译本：胜定教（殊胜禅定的教法）及四总持（四种总持法门），即是三地（菩萨修行过程中的第三个阶段）所得的功德。 以此为因能生起三慧（闻慧、思慧、修慧）者，由因殊胜禅定之故能引发修慧。因殊胜微妙的教法能引发闻慧和思慧。又因总持能远离妄念和失去正念的障碍，使心明澈通达于所缘境。所以说，胜定教和四总持是生起三慧的总相和别相之因。瑜伽行派的论典等说，‘观察诸行’，这里的‘诸行’即是十二因缘（十二种相互关联的因果关系），因为它们不断流转变化，所以称为‘诸行’。 认为七地菩萨唯修无相观而不生起任何功用行，观察此种说法应该是笔误。否则，第七地与第八地还有什么区别呢？又与《唯识论》及《摄大乘论》等相违背。《唯识论》说，前五地有相观多于无相观，第六地有相观少于无相观，到了第七地则是纯粹的无相观，虽然恒常相续，但仍然有加行。 《摄大乘论》说，在此地中，对于功用行达到了究竟的程度，虽然一切相都不能动摇他，但在无相观方面仍然称为‘有行’。 参照这些经论，可知七地菩萨并未断绝功用之行。 然而，《瑜伽师地论》说，能远离地证入无缺无间无相作意，这里的‘非缺间’等词语正是为了显示功用的意义。‘无缺无间’的意思是说，菩萨常住在无相观中，这又何妨常时生起作意安住其中呢？ 无相之行超越于等者，前三地的行持，布施、持戒、禅定等与世间法相同。其次的三地，获得增上慧，与二乘（声闻、缘觉）相同。现在到了无相功用的后边，已经超过了世间和二乘之道，能够在禅定中生起殊胜的行持。因此，此地名为远行地。 ‘不被一切有相等’，这是从三个方面来解释‘不动’的含义。功用即是加行的另一种说法。前面的第七地虽然也是无相及无烦恼，但有加行，行动之相未不动，所以未得名‘不动’。现在到了第八地，相和行都已不动，所以与第七地有差别。 ‘说法自在获得等’，因为以前的诸地，无碍智在说法时会有过失。现在获得无碍说法自在，既然没有过失，所以名为无碍。
English
English version: The teachings of superior Samadhi (Śreṣṭha-samādhi-śikṣā) and the four Dhāraṇīs (Caturdhāraṇī) are the merits obtained in the Third Bhūmi (the third stage of a Bodhisattva's path). Those who can generate the three wisdoms (Tri-prajñā) by this cause, can develop cultivation wisdom (bhāvanā-prajñā) because of the cause of superior Samadhi. Because of the special and subtle teachings, they can develop the wisdom of hearing and thinking (śruta-cintā-prajñā). Moreover, because of Dhāraṇī, they can be free from the obstacles of delusion and loss of mindfulness, so that the mind is clear and understands the object of focus. Therefore, the teachings of superior Samadhi and the four Dhāraṇīs are the general and specific causes for generating the three wisdoms. The Yogācāra school and others say, 'Observing all phenomena,' where 'all phenomena' refers to the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda), which are called 'all phenomena' because they are constantly flowing and changing. To think that the Bodhisattva of the Seventh Bhūmi only cultivates the formless contemplation (nirākāra-dhyāna) without generating any functional activities (anabhisamskāra), observing this statement should be a clerical error. Otherwise, what is the difference between the Seventh Bhūmi and the Eighth Bhūmi? It also contradicts the *Vijñāptimātratāsiddhi* and the *Mahāyānasaṃgraha*. The *Vijñāptimātratāsiddhi* says that in the first five Bhūmis, contemplation with form is more than contemplation without form, in the Sixth Bhūmi, contemplation with form is less than contemplation without form, and in the Seventh Bhūmi, it is purely formless contemplation, although it is constant and continuous, there is still effort. The *Mahāyānasaṃgraha* says that in this Bhūmi, the practice of functional activities reaches the ultimate level, although all forms cannot move him, it is still called 'activity' in terms of formless contemplation. According to these scriptures, it is known that the Bodhisattva of the Seventh Bhūmi has not cut off the practice of functional activities. However, the *Yogācārabhūmi* says that one can enter into the uninterrupted and formless attention without deficiency, where the words 'without deficiency' are precisely to show the meaning of function. The meaning of 'without deficiency' is that the Bodhisattva is always in formless contemplation, which does not prevent him from constantly generating attention and abiding in it. The practice of formlessness surpasses the others, the practices of the first three Bhūmis, such as giving, morality, and meditation, are the same as those of the world. The next three Bhūmis, obtaining superior wisdom, are the same as the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Now, at the end of formless function, it has surpassed the path of the world and the Two Vehicles, and can generate superior practices in Samadhi. Therefore, this Bhūmi is called the Far-Reaching Bhūmi (Dūraṅgama). 'Not being affected by all forms' is to explain the meaning of 'immovable' from three aspects. Function is another way of saying effort. Although the previous Seventh Bhūmi is also formless and without afflictions, it has effort, and the aspect of action is not immovable, so it is not called 'immovable'. Now, in the Eighth Bhūmi, both form and action are immovable, so it is different from the Seventh Bhūmi. 'Obtaining freedom in teaching', because in the previous Bhūmis, unobstructed wisdom would have faults when teaching. Now, obtaining unobstructed freedom in teaching, since there are no faults, it is called unobstructed. -------------------------------------------------------------------------------- 罪。
Chinese
而有胜智能含等者。摄大乘云。由得总缘一切法智。总缘一切契经等法不离真如。此一切法共相境智。譬如大云陀罗尼门。三摩地门犹如清水。智能藏彼如云含水。有能生彼胜功能故名法云也。 资粮加行克性等者。谓若相从亦有信等。今据克性唯取智体。如言现观乃是智名。而即说有信戒思等。相助等故皆名现观。故约相从非唯是慧。今此亦尔。故言克性。其见道等皆准此智。 谓即三性三无性等者。等即等取二谛有空。三世因果多种差别皆智境也。 自性即是我法等性者。等即等取但随言说依假名言所立性者。即如龟毛兔角空花毛轮二月皆此所等。 一切有漏心及等者。谓心起时而有见境变境功能。所起见望别境相便熏成种。所变境相当情而现亦熏成种。后心起时从种变起见相二分。后心既尔。前心亦然。种子为因现行为果。现行为因种子为果。如是展转从无始成有见相分种现相生。既从因生故依他摄。 遍计依斯妄执等者。谓萨婆多执识及境皆别实有。清辨所执依胜义谛识境俱无。如数论执彼有法与有性一异。如胜论执彼有法与有性异俱者有二亦有亦无。如清辨执世俗胜义有空相即亦一亦异。如无惭等执一法上一异体同不俱有二非有非无。亦即清辨翻第三句双遮有 现代汉语译本 罪。 而有胜智能含等者。《摄大乘论》说：‘由于获得总缘一切法智，总缘一切契经等法不离真如（Tathata，如实）。’这所有法的共相境智，譬如大云陀罗尼门（Mahamegha-dharani-mukha）。三摩地门（Samādhi-mukha，禅定之门）犹如清水。智能藏于其中，犹如云含水。有能生彼胜妙功能，所以名为法云（Dharmamegha）。 资粮加行克性等者。 谓若相从亦有信等。今据克性唯取智体。如言现观乃是智名。而即说有信戒思等。相助等故皆名现观。故约相从非唯是慧。今此亦尔。故言克性。其见道等皆准此智。 谓即三性三无性等者。等即等取二谛（Satya-dvaya，真谛和俗谛）有空。三世因果多种差别皆智境也。 自性即是我法等性者。等即等取但随言说依假名言所立性者。即如龟毛兔角空花毛轮二月皆此所等。 一切有漏心及等者。谓心起时而有见境变境功能。所起见望别境相便熏成种。所变境相当情而现亦熏成种。后心起时从种变起见相二分。后心既尔。前心亦然。种子为因现行为果。现行为因种子为果。如是展转从无始成有见相分种现相生。既从因生故依他摄。 遍计依斯妄执等者。谓萨婆多（Sarvastivadins，一切有部）执识及境皆别实有。清辨（Bhavaviveka）所执依胜义谛（Paramārtha-satya，胜义谛）识境俱无。如数论（Samkhya）执彼有法与有性一异。如胜论（Vaisheshika）执彼有法与有性异俱者有二亦有亦无。如清辨执世俗胜义有空相即亦一亦异。如无惭等执一法上一异体同不俱有二非有非无。亦即清辨翻第三句双遮有
English
English version Sin. Those who possess superior wisdom capable of containing and the like. The *Mahāyānasaṃgraha* states: 'Because of obtaining the wisdom that encompasses all dharmas, encompassing all sutras and other dharmas that are inseparable from Suchness (Tathata).’ This common characteristic of all dharmas, the object and wisdom, is like the Great Cloud Dharani Gate (Mahamegha-dharani-mukha). The Samadhi Gate (Samādhi-mukha) is like clear water. The treasury of wisdom is contained within it, like clouds containing water. Because it has the superior function of generating that, it is called Dharma Cloud (Dharmamegha). The accumulation, application, definitive nature, and so on, mean that if related, there are also faith and the like. Now, based on the definitive nature, only the essence of wisdom is taken. For example, 'Abhisamaya' (direct realization) is a name for wisdom, yet it is said to include faith, discipline, thought, and so on. Because they assist each other, they are all called 'Abhisamaya.' Therefore, speaking relatively, it is not only wisdom. This is also the case here. Hence, it is called 'definitive nature.' The Path of Seeing and the like are all based on this wisdom. Referring to the three natures, the three non-natures, and so on. 'And so on' includes the two truths (Satya-dvaya), existence and emptiness. The various differences in cause and effect in the three times are all objects of wisdom. The self-nature is the nature of self, dharma, and so on. 'And so on' includes those natures established merely based on words and relying on provisional names. This includes things like turtle hair, rabbit horns, empty flowers, hair-wheels, and a second moon. All defiled minds and the like. When the mind arises, it has the function of seeing objects and transforming objects. The arising of seeing and perceiving different object characteristics then conditions seeds. The transformed object characteristics appear according to conditions and also condition seeds. When the subsequent mind arises, it transforms from the seeds and gives rise to the two aspects of seeing and object. Since the subsequent mind is like this, so is the previous mind. Seeds are the cause, and manifest actions are the result. Manifest actions are the cause, and seeds are the result. In this way, from beginningless time, the seeds of the aspect of seeing and object arise from manifestation. Since it arises from a cause, it is included in the dependent nature. The pervasive calculation relies on this to falsely grasp and so on. The Sarvastivadins (Sarvastivadins) hold that consciousness and objects are both separately and truly existent. Bhavaviveka (Bhavaviveka) holds that, according to the ultimate truth (Paramārtha-satya), both consciousness and objects are non-existent. Like the Samkhya (Samkhya), which holds that the existent dharma and the existent nature are either the same or different. Like the Vaisheshika (Vaisheshika), which holds that the existent dharma and the existent nature are different and co-existent, or both existent and non-existent. Like Bhavaviveka, which holds that conventional and ultimate truths are both empty and identical, or both the same and different. Like those without shame, who hold that on one dharma, sameness and difference, identity and non-coexistence, both existence and non-existence, are all not existent and not non-existent. This is also Bhavaviveka reversing the third statement, doubly negating existence. --------------------------------------------------------------------------------
Chinese
无非一非异。如邪命等避一异俱过双说非一异。此总意云。相见二分实从因生。是依他性。依此二分妄执定实有无四句一异四句。二相方名遍计所执。非谓缘生相见二分亦名遍计所执性也。 成即成就非生灭义者。以非生灭释成就义。行相难见今应广释。然此真如名圆成者。由具三义简三种法。故唯识论第八卷云。显此遍常体非虚谬。简自共相虚空我等。一者周遍。此简自相。色等诸法各守自相既不周遍故非圆满。二者常住。此简共相。苦无常等虽有遍义。不成常住故非成就。三非虚谬。此简妄执虚空我等虽说遍常。是妄所执故非真实。于中第二空无我等生灭共相不成常义。既非生灭成就常义。故不生灭释常义也。 究竟能断烦恼染法成就此能者。谓诸无漏究竟能断烦恼染法。而成就此缘功能也。 有为总摄一切等者。如中边云。圆成实性总有二种。无为有为有差别故。无为总摄真如涅槃。无变异故名圆成实。有为总摄一切圣道。于境无倒亦圆成实。一切圣道谓三乘者所有圣智。皆于证境无颠倒故。 何故瑜伽但以等者。言五法者。相名分别正智如如。若准唯识瑜伽本文。皆云真如。若依楞伽金光明经。即云如如。释此五法诸教不同。是故唯识数般解释。今者且依瑜伽释云。心似所诠说名为 现代汉语译本：无非是一，也非异。例如邪命外道等，为了避免落入‘一’、‘异’、‘既一又异’、‘非一非异’这四种过失，而采取双重否定，说‘非一非异’。总的来说，相见二分（能见和所见）实际上是从因缘而生，属于依他起性。基于这能见和所见二分，众生妄执为真实存在的‘有’或‘无’，以及‘一’或‘异’这四种论断。这两种（能见和所见）相对立的现象，才被称为遍计所执性。并非说由因缘所生的能见和所见二分，也属于遍计所执性。 ‘成’即成就，并非生灭之义。用‘非生灭’来解释‘成就’的含义。‘行相难见’，现在应当广泛解释。然而，这真如被称为‘圆成实性’，是因为它具备三种含义，从而区别于三种法。所以，《唯识论》第八卷说：‘显示这周遍常住的体性，并非虚假错误。’以此来简别自相、共相、虚空、我等。第一是周遍。这简别了自相。色等诸法各自保持自己的特性，既不周遍，所以不是圆满。第二是常住。这简别了共相。苦、无常等虽然有周遍的含义，但不能常住，所以不是成就。第三是非虚谬。这简别了妄执的虚空、我等，虽然说它们周遍常住，但那是妄想所执，所以不是真实。其中，第二种（空、无我等）的生灭相不能成就常住的含义。既然不是生灭，就成就了常住的含义。所以，用‘不生灭’来解释‘常’的含义。 究竟能够断除烦恼染法，成就这种能力。指的是诸无漏智，究竟能够断除烦恼染法，从而成就这种缘起的功能。 有为法总摄一切等。如《中边分别论》所说：‘圆成实性总共有两种，即无为和有为，因为它们有差别。’无为法总摄真如和涅槃，因为它们没有变异，所以称为圆成实。有为法总摄一切圣道，因为它们对于所证的境界没有颠倒，也是圆成实。一切圣道指的是三乘（声闻乘、缘觉乘、菩萨乘）所有圣智，都对于所证的境界没有颠倒。 为什么《瑜伽师地论》只以等。所说的五法是：相（lakshana），名（nama），分别（vikalpa），正智（samyagjnana），如如（tathata）。如果按照《唯识瑜伽》的原文，都说是真如（tathata）。如果依据《楞伽经》、《金光明经》，就说是如如（tathata）。解释这五法，各经教的说法不同。所以《唯识》多次般若解释。现在暂且依据《瑜伽师地论》来解释，说心好像所要表达的内容，就称之为。