English
English version ‘With outflows’ (Sāsrava) refers to the fact that these five aggregates (Skandhas) are not inherently ‘outflows’ (defilements) by nature. Because of the presence of these ‘outflows,’ they are called ‘with outflows.’ These ‘outflows’ can熏习 (perfume) and form the seeds of ‘with-outflow dharmas,’ and these seeds can then produce the manifest actions of ‘with outflows.’ Therefore, from beginningless time, the nature of ‘with outflows’ has been established. If this is the case, then worldly good qualities such as faith should not be ‘with outflows,’ because there are no manifest defilements. Answer: Although manifest defilements do not arise in consciousness, Manas (the seventh consciousness, the mind-basis consciousness) and the other consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) constantly arise. These consciousnesses are neither completely the same nor completely different from the other consciousnesses, so they can defile good qualities such as faith, making them ‘with outflows.’ If this is the case, then when Manas undergoes transformation at the first Bhumi (a stage of Bodhisattva practice), then the five and eighth consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and Ālaya consciousness) should also become ‘without outflows’ (Anāsrava). Answer: Although the seventh consciousness does not have manifest ‘outflows,’ it has seeds of ‘with outflows,’ which can also cause the five and eighth consciousnesses to become ‘outflows.’ If this is the case, it should also be caused by Anusaya (latent tendencies of defilements), so why did you say earlier that we should distinguish the seeds? Answer: What was distinguished earlier refers to the seeds of the consciousnesses, while now it refers to the seeds of Manas, so it should not be compared. This is discussed in Yogācāra (Mind-Only school) in terms of its essence, only taking Manas as the basis for ‘with outflows.’ If based on the *Yogācārabhūmi-śāstra* and the *Abhidharmasamuccaya*, various meanings are combined to distinguish the causes of ‘with outflows.’ Therefore, those scriptures say: ‘Due to events, due to Anusaya, due to association, due to object, due to arising.’ The so-called events refer to the preceding five aggregates, which are all accompanied by ‘outflows’ and Anusaya. If the three-natured mind (wholesome, unwholesome, and neutral) is associated with ‘outflows.’ If the five sense objects (form, sound, smell, taste, and touch) are the objects of ‘outflows.’ If the five sense organs (eye, ear, nose, tongue, and body) are produced by ‘outflows.’ Therefore, the events of the five aggregates all become ‘with outflows.’ What is said to be ‘without outflows’ is the opposite of the preceding. It refers to the fact that because the nature of ‘outflows’ is permanently cut off, the inner realization of truth, the arising of noble wisdom, and everything that arises from noble wisdom are called ‘without outflows.’ This nature of ‘without outflows’ also has five types, namely the five Prajnas (wisdoms). Because it is the nature of ‘without outflows,’ the essence of ‘without outflows,’ the arising of ‘without outflows,’ the companion of ‘without outflows,’ and the realm of ‘without outflows.’ Although there are five types, they are summarized into two types, because the five types are inseparable from conditioned and unconditioned. Therefore, the verse in the *Abhidharmakośa* says: ‘Without outflows refers to the essence of the path and the three types of unconditioned, etc.’ ‘Pure increasing power, etc.,’ ‘Pure power’ refers to the power of wholesome roots, because it can subdue the obstacles to be removed. ‘Increasing power’ refers to the power of great vows, constantly acting as good friends, increasing the path. ‘Firm mind’ refers to the fact that due to the power of wholesome roots, the great Bodhicitta (mind of enlightenment) is firm and does not regress. ‘Mind advancing’ refers to the fact that due to the power of great vows, the mind of cultivating goodness constantly increases. This is based on... --------------------------------------------------------------------------------
Chinese
摄论二释文说。而本释中谬以善根为增上力。智者详之。 名菩萨初心三无数大劫者。然劫不同有其四种。故俱舍论本颂说云。应知有四劫。谓坏成中大。坏从狱不生。至外器都尽。成劫从风起。至地狱初生。中劫从无量。减至寿唯十。次增减十八。后增至八万。如是成已住。名中二十劫。成坏坏已空。时皆等住劫。八十中大劫。大劫三无数。菩萨发此二心之时。即名创入三无数劫之初心也。 众生成就十六种法等者。未见本义且随愚释。心达本性名之为上。根不染境故因莹磨。因行无替名勤修善。果德克备名曰庄严。止恶而喜故不生悔。集善而欣故无所厌。学观同体名修大悲。常行拔济故云怜愍。无缘普救名大慈悲。以己方他故名信。有行非自利名为诸。难作能作名受行苦。身心逼迫名有苦恼。令永无余故名破坏。身不起恶名调诸根。心顺真理名具正见。不欣涅槃名心无畏。不乐生死名不求有。常行大道名求佛智。不视小迳故远二乘。于乐不憍故云不慢。于苦无恶谓之无悔。崇重贤善惭名恭敬。轻拒憍慢愧名破坏。荷佛慈诲名曰知恩。感而奉行称报恩矣。于善堪能名身有力。荣而无退名为具足。契理真宗谓之正法。自行化彼名曰护持。重佛法僧种为三宝。赞誉光显名不断焉。 于菩萨藏等者。即 现代汉语译本： 《摄论二释文》中说，而本释中的错误在于将善根视为增上力（adhipati-pratyaya，主要条件）。智者应该详细考察这一点。 所谓菩萨初心三大阿僧祇劫（asamkhya-kalpa，无数大劫）者，然而劫（kalpa，时劫）有四种不同。因此，《俱舍论》的颂文说：‘应知有四劫，谓坏成中大。坏从狱不生，至外器都尽。成劫从风起，至地狱初生。中劫从无量，减至寿唯十。次增减十八，后增至八万。如是成已住，名中二十劫。成坏坏已空，时皆等住劫。八十中大劫，大劫三无数。’菩萨发起这两种心的时候，就叫做初次进入三大阿僧祇劫的初心。 众生成就十六种法等等，我还没有见到本义，且随顺愚昧的解释。心达到本性叫做‘上’。根不染著境界，所以因之而加以莹磨。因行没有间断叫做‘勤修善’。果德完全具备叫做‘庄严’。停止作恶而感到喜悦，所以不生后悔。聚集善行而感到欣慰，所以没有什么厌倦。学习观察万法同体叫做‘修大悲’。经常实行救拔济助，所以说‘怜愍’。无条件地普遍救度叫做‘大慈悲’。以自己的处境来衡量他人叫做‘信’。有利益他人的行为叫做‘诸’。难以做到的能够做到叫做‘受行苦’。身心受到逼迫叫做‘有苦恼’。使之永远没有剩余叫做‘破坏’。身体不产生恶行叫做‘调诸根’。心顺应真理叫做‘具正见’。不欣求涅槃叫做‘心无畏’。不贪恋生死叫做‘不求有’。经常行走在大道上叫做‘求佛智’。不看小路，所以远离二乘（sravaka-yana，声闻乘和pratyekabuddha-yana，缘觉乘）。对于快乐不骄傲，所以说‘不慢’。对于痛苦没有怨恨叫做‘无悔’。崇尚尊重贤善，感到惭愧叫做‘恭敬’。轻视拒绝骄慢，感到羞愧叫做‘破坏’。承担佛的慈悲教诲叫做‘知恩’。感恩而奉行叫做‘报恩’。对于善事能够胜任叫做‘身有力’。光荣而不退转叫做‘具足’。契合真理的真正宗旨叫做‘正法’。自己修行并教化他人叫做‘护持’。重视佛法僧的种子，即三宝（triratna，佛宝，dharma-ratna，法宝，samgha-ratna，僧宝），赞美光大显扬叫做‘不断’。 对于菩萨藏等等，即
English
English version: The second commentary of the *She Lun* says that the original commentary mistakenly takes good roots as the dominant condition (adhipati-pratyaya). Wise individuals should examine this in detail. The so-called initial aspiration of a Bodhisattva in the three great *asamkhya-kalpas* (countless eons): However, there are four types of *kalpas* (eons). Therefore, the verse in the *Abhidharmakosa* says: 'It should be known that there are four *kalpas*: destruction, formation, intermediate, and great. The destruction *kalpa* begins when beings are no longer born in hell and ends when all external vessels are exhausted. The formation *kalpa* begins with the arising of wind and ends with the first birth in hell. The intermediate *kalpa* decreases from immeasurable to a lifespan of ten years, then increases and decreases eighteen times, and finally increases to eighty thousand years. This cycle of formation and dwelling is called twenty intermediate *kalpas*. The *kalpas* of destruction, destruction already completed, and emptiness are all equal in duration to the dwelling *kalpa*. Eighty intermediate *kalpas* make up a great *kalpa*. Three countless great *kalpas*. When a Bodhisattva generates these two minds, it is called the initial entry into the initial aspiration of the three great *asamkhya-kalpas*.' The beings accomplish sixteen kinds of dharmas, etc. I have not yet seen the original meaning, so I will follow the foolish explanation. The mind reaching its original nature is called 'superior'. The roots are not defiled by objects, so they are polished because of this. The causal practice is without interruption, so it is called 'diligent cultivation of goodness'. The fruition of virtue is fully equipped, so it is called 'adornment'. Stopping evil and feeling joy, so there is no regret. Gathering good deeds and feeling delight, so there is no aversion. Learning to observe the sameness of all things is called 'cultivating great compassion'. Constantly practicing rescue and aid, so it is said 'pity'. Universally saving without conditions is called 'great loving-kindness and great compassion'. Measuring others by one's own situation is called 'faith'. Having actions that benefit others is called 'all'. Being able to do what is difficult to do is called 'enduring suffering'. The body and mind being oppressed is called 'having suffering'. Causing it to have no remainder forever is called 'destruction'. The body not producing evil actions is called 'taming the roots'. The mind conforming to the truth is called 'possessing right view'. Not rejoicing in *Nirvana* is called 'fearlessness of mind'. Not being attached to birth and death is called 'not seeking existence'. Constantly walking on the great path is called 'seeking the wisdom of the Buddha'. Not looking at small paths, so one is far from the Two Vehicles (sravaka-yana and pratyekabuddha-yana). Not being arrogant in happiness, so it is said 'not arrogant'. Not having resentment in suffering is called 'no regret'. Respecting and valuing the virtuous and good, feeling ashamed is called 'reverence'. Despising and rejecting arrogance, feeling ashamed is called 'destruction'. Bearing the Buddha's compassionate teachings is called 'knowing gratitude'. Feeling grateful and practicing accordingly is called 'repaying gratitude'. Being capable of good deeds is called 'having strength in the body'. Being glorious and not retreating is called 'being complete'. The true principle that accords with reason is called 'right Dharma'. Cultivating oneself and transforming others is called 'protecting and upholding'. Valuing the seeds of the Buddha, Dharma, and Sangha, i.e., the Three Jewels (triratna), praising and glorifying is called 'uninterrupted'. Regarding the Bodhisattva *Pitaka*, etc., that is --------------------------------------------------------------------------------
Chinese
大乘教名菩萨藏。藏者摄也。大乘教中能摄菩萨理行果义。摄益菩萨名菩萨藏。菩萨藏中说深妙法。既闻法已生悟解心。知说法者有大智慧。于深大智而生爱乐。为得妙智故发心也。 十随烦恼所恼乱者。谓十烦恼随逐众生常起不息故得随名。非根本后之随烦恼。故杂集云。又贪嗔痴名随烦恼。随恼于心。令不离染。令不断障。令不解脱。名随烦恼。 菩萨种姓得具足者。种姓有二。一本种姓。无始时来法尔有故。二习种姓。后闻法已新熏起故。自有本种未闻正法无新熏种有。虽闻法新熏法种。无本住种。随阙一种名不具足。以瑜伽论及唯识宗许有一分无姓有情故。虽新熏种有阙本种者。若具二种能发心也。 谓欲从诸不善等者。善不善处通因及果。且因相者。如作诸非法名不善处。令舍恶从善名置善处。言果相者。从三恶道不善之处。置人天道善果之处。惑但行因即必感果。但约因说善不善处。 恒正思惟一切相智者。准大般若说三种智。谓一切智。道相智。一切相智。检文未获。且作一释。谓二乘智名为一切。一切圣人共所得故。其菩萨智名为道相。具证二空真道体故。说佛果智名一切相。圆证一切境界相故。此既果德圆满之智。故正思惟一切相智。更有别义。智者叙之。 得倍 现代汉语译本 大乘教被称为菩萨藏（Bodhisattva-piṭaka）。“藏”的意思是摄集。大乘教中能够摄集菩萨的理、行、果的意义。摄益菩萨称为菩萨藏。菩萨藏中宣说深奥微妙的佛法。听闻佛法后，产生领悟理解的心。知道说法者具有广大的智慧，对于深奥广大的智慧而生起爱乐之心，为了获得微妙的智慧而发菩提心。 被十随烦恼所恼乱，指的是十种烦恼跟随众生，经常生起而不停息，因此称为“随”。不是根本烦恼之后的随烦恼。所以《杂集论》中说：‘又贪、嗔、痴称为随烦恼，随顺恼乱内心，使内心不能远离染污，不能断除障碍，不能得到解脱，称为随烦恼。’ 菩萨的种姓得到具足，种姓有两种：一是本有种姓，从无始以来自然具有的；二是习有种姓，后来听闻佛法后新熏习而产生的。有的人具有本有种姓，但没有听闻正法，没有新熏习的种姓；有的人虽然听闻佛法新熏习了法种，但没有本住的种姓。缺少其中一种就称为不具足。因为《瑜伽师地论》以及唯识宗认为有一部分有情没有种姓。即使新熏习的种姓存在，但缺少本有种姓。如果具足两种种姓，才能发起菩提心。 ‘想要从诸不善等’，善与不善之处，包括因和果。先说因的方面，例如造作各种非法的事情，称为不善之处；使人舍弃恶行而走向善行，称为安置于善处。再说果的方面，从三恶道不善的果报之处，安置于人天道善的果报之处。迷惑虽然只是行为的因，但必定会感得果报。这里只是就因来说善与不善之处。 ‘恒常正确地思惟一切相智’，根据《大般若经》所说，有三种智慧，即一切智、道相智、一切相智。查阅经文尚未找到依据，暂且作一种解释：二乘的智慧称为一切智，因为是一切圣人共同证得的；菩萨的智慧称为道相智，因为具足证悟二空的真如本体；佛的果地智慧称为一切相智，因为圆满证悟一切境界的相状。这是果地上圆满的智慧，所以说正确地思惟一切相智。或许还有其他的解释，请智者加以阐述。 得倍