唐三藏說，現前地者，住緣起智，引無分別最勝般若令現前故。什麼是緣起智？就是用集起的四緣（能緣緣，所緣緣，等流緣，增上緣，參見13.1節）看世界。

Tang Tripitaka said, it is Manifestation Heartland that, dwelling in intelligence of four-factor arousal (1), to induce non-discriminative upmost victorious arrival ark (2) manifests at front. What is the intelligence of four-factor origination? It is to see the world through the four-factor of Aggregate Arousal (the cause, the object, the equal stream factor, and the escalatory factor, see Section 13.1).

什麼是最勝般若？就是等起，就是集起（參見13.1節）的四緣和空集（∅）。其中的空集（∅）代表正等明（參見14.0節）。對於塵世之人，因為集起集合中的空集（∅）不空，集起具有聚合性，收集性，所以稱作集起。對於聖人來說，由於證得了涅槃，清除了污染，集起集合的空集（∅）空了，此空集（即涅槃）是等性，所以稱作等起。那為什麼古人把 “等起” 稱作最勝般若？因為此空集（∅）是涅槃， “淨識害有” ，此 “空集” 能殺死一切煩惱，具有無量無邊的福德，就是 “拯救” 。

What is the upmost victorious arrival ark? It is the Four Factors of the Aggregate Arousal (cf. section 13.1) and the Empty Set (∅). The Empty Set (∅) represents the Correct Equality Light (see Section 14.0). For mundane people, because the Empty Set (∅) in the Aggregate Arousal is not empty, has the nature of aggregation and fetch, so it is called the Aggregate Arousal. For the sages, because they have realized Nirvana and cleared the pollution, the Empty Set (∅) of Aggregate Arousal is empty, and this Empty Set (∅) (i.e. Nirvana) is the equal nature, so it is called the Equality Arousal. Why did the ancients call the Equality Arousal the upmost victorious arrival ark? Because this Empty Set (∅) is Nirvana, and "pure senses harming haves", this Empty Set (∅) can kill all annoyances, has infinite fortune and virtue, which is salvation.

15.6.1 慧渡 Gnostic Ark

六地菩薩修習慧渡。慧是解知之心，是一種智；但在某些方面，慧與智相反，成事之智是智，了事之智是慧。慧以擇法為性，有三種：（壹）生空無分別慧，（貳）法空無分別慧，（叄）俱空無分別慧。

Sixth land Bodhisattvas study and practice Gnostic Ark. Gnosis is heart of interpreting know, is a kind of intelligence; but in some respects, Gnosis is the opposite of Intelligence, the Intelligence to accomplish affair is Intelligence, and the Intelligence to end affair is Gnosis. Gnosis is by selection, picking as nature, has three types: non-discriminative gnosis of birth empty, non-discriminative gnosis of law empty, non-discriminative gnosis of aggregate empty.

（壹）生空無分別慧。從無到有為生。參見13.1節的集起，四緣合和，就有了；此從空而生就是 “生空” 。我們把這個概念拓展到萬事萬物，從出生來說，都是一樣，沒有差別。你、我、他、她、和它，從出生來說，都是一樣的，沒有差別。

（貳）法空無分別慧。此中有兩個關鍵概念，我空和法空。口語中的 “我” 就是 “轉移身見” ，參見10.4.4.1.4.6-1節。無意識，古作神識，是法識。本書討論了許多無意識的特性，但無意識唯是現量，我們不能直接表達無意識的特性。無意識最大的特性是 “不障性” ，它不障礙任何事物，如同虛空，而且無意識與虛空相應，所以我們說無意識是 “勝義空” 。因為我空和法空，你、我、他、她、和它，從法來說，都是一樣的，沒有差別。

（叄）俱空無分別慧。俱空義為集起的整個集合是空的，就涉及到了物質是空的。佛教是從眼識所對的 “色” 來定義物質的，所以佛法中，色即是物質。讀者可參見10.4.1節《 色蘊》，那篇文章已經究竟了色的本質，是空的。

(1) Non-Discriminative Gnosis of Birth Empty. Birth means from none to have. See section 13.1 Aggregate Arousal, the four elements gather up, have comes to exist, which newborn has not self nature, is the Birth Empty. We extend this concept to everything. From birth, everything is the same and there is no difference. You, me, him, her, and it are all the same from birth, there is no difference.

(2) Non-Discriminative Gnosis of Law Empty. There are two key concepts in this, I Emptiness and Law Emptiness. The "I" in oral language means "translocation body view", see Section 10.4.4.1.4.6-1. Unconsciousness, ancient time as God-sense, is Law Sense. This book discusses many characteristics of unconsciousness, but unconsciousness is present quantity only, we cannot directly express its characteristics. The greatest characteristic of unconsciousness is "non-hindrance", it is not hindering anything, just like emptiness, and it corresponds to emptiness, so we say that unconsciousness is "emptiness of victorious significance". Thus, because I Empty and Law Empty, you, me, him, her, and it are all the same from the juristic point of view, there is no difference.

(3) Non-Discriminative Gnosis of Aggregate Empty. The Aggregate Empty means that the entire collection in Aggregate Arousal is empty, which involves the fact that matter is empty. Buddhism defines matter in terms of “color” that is perceived by the eye, so in Buddhism, color is matter. Readers can refer to Section 10.4.1 "Color Node". That article has already explained the essence of color, which is empty.

15.6.2 粗相現行障 Hindrance of Thick Phenomena Presentness

六地菩薩斷粗相現行障。謂所知障中俱生一分執有染淨粗相現行；彼障六地無染淨道，入六地時便能永斷。由斯說六地菩薩斷二愚及彼粗重：

（壹）現觀察行流轉愚，即是此中執有染者，諸行流轉染分攝故。

（貳）相多現行愚，即是此中執有淨者，取淨相故。相觀多行，未能多時住無相觀。

Sixth land Bodhisattvas break the hindrance of thick phenomena presentness. The saying is that among Know Hindrances, a First Quadrant aggregately born obsesses the thick phenomena of contamination and immaculateness, which hinders the “non-contamination non-immaculateness path” of the sixth land. When Boddhisatva enters the sixth land, that hindrance is severed for ever. Thus, we say that sixth land Bodhisattva cuts off the two fools and their roughs and heavies.

(1) Fool of Observing Migrators’ (the laws in section 10.4.4 Migration Node) Circulations, which is the one among this obsesses the existence of contamination, because contamination branch assimilates migrators’ circulations.

(2) Fool of Many Phenomenal Presents, which is the one among this obsesses the existence of immaculateness, is fetching immaculate phenomena. Many phenomenal views present because practitioner did not dwell in non-phenomenal view long.

15.6.3 無染淨真如 Non-Contamination Non-Immaculateness True Suchness

六地菩薩證得無染淨真如。玄奘說，此真如本性無染，亦不可說後方淨故。此真如說明無意識的機械性很強，且自是自果。它從人的實際行為中以它自有的方式，提取信息，建立了自己，不區分善惡。如黑白，人對黑感覺焦躁，對白感覺祥和。無意識中的黑和白沒有善性惡性，所以黑不是污染，而白亦非善非惡。

Sixth land Bodhisattvas testify Non-Contamination Non-Immaculateness True Suchness. Tang Tripitaka said that nature of this true suchness has no contaminations, and it cannot be said that it can become immaculate in the future. This true suchness shows that unconsciousness is very mechanical and self-resulting. It extracts information from people's actual behaviors in its own way and establishes itself without distinguishing between good and evil. Like black and white, people feel anxious about black and peaceful about white. Unconsciously, black, and white are neither good nor evil, so black is not pollution, and white is neither good nor evil.

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