T44n1843_大乘起信論義疏

大正藏第 44 冊 No. 1843 大乘起信論義疏

No. 1843 [cf. No. 1666]

大乘起信論義疏上之上

凈影寺沙門慧遠撰

大乘起信論者蓋乃宣顯至極深理之妙論也。摧邪之利刀排淺之深淵立正之勝幢。是以諸佛法身菩薩皆以此法為體。凡夫二乘此理為性。改凡成聖莫不由之。是故釋尊為表此法以殊勝故。超過巨海須彌山等於鐵圍上楞伽城中十頭羅剎宮殿之中說此法也。即表其三乘絕分如法華論主。論主問言。何故住此靈鷲山中說此法耶。釋言。為題此一乘法以殊勝故依處以題。又十地論中問。何故在此他化自在天摩尼寶殿中說此法門。釋言。為題十地法門以殊勝故挍量勝故。此亦如是一化所說教雖眾多要唯有二。一者聲聞藏二者菩薩藏。教聲聞法名聲聞藏。教菩薩法名菩薩藏。何以故知佛教但二。有事有文。言有事者佛滅度后迦葉阿難於王舍城結集三藏名聲聞藏。文殊阿難於鐵圍山集摩訶衍。名菩薩藏。故知佛教無出此二。言有文者涅槃經言。十二部中唯方廣部菩薩所持。餘十一部聲聞所持。地持論中亦同此說。下復說言聲聞菩薩出苦道說修多羅。結集經者謂集二藏。說聲聞行為聲聞藏。說菩薩行為菩薩藏。故知所說無出此二。亦名大乘小乘半滿

教也。名雖有異其義不殊。此二藏中各分有三。謂修多羅毗尼毗曇。小乘三藏者如四阿含經。是修多羅藏。五部戒律是毗尼藏。毗曇成實是毗曇藏。大乘三藏者如涅槃華嚴等。是修多羅藏。清凈毗尼方等經等是毗尼藏。十地地持等是阿毗曇藏。今此論者二藏之中菩薩藏。攝三藏之中是第三阿毗曇藏。亦名摩德勒伽藏。此云行境界。亦名摩夷此云行母。此論所明八識之理為體行法為宗。諸菩薩等依於此理得起修行。依行成德故言菩薩摩德勒伽藏也。所言大者物莫能過目之為大。既言至極焉有勝己。故言名大。所言乘者運載為義。乘有二種。一法二行。言法乘者能運他用。無自運義。即是理法。言行乘者自運運他故名為乘。今此論中具明理行故有二種乘。總而言之亦名一乘。無異趣故亦名佛乘。佛所乘故此皆是。名雖有異其實不改。故言大乘也。所言起者成立為義。所言信者決定為義。此信有二釋。一云就十信位中令起真常證信也。二云即是妙法師說。是勸信也。論主是其不足之人所說之法甚深極理。恐其不順。作煩惱緣。故言我所說大乘法應當起信。不應誹謗。故論末中我今隨分總持說竟。應當敬信。若人能信是法功德無盡。何以故。理無盡故。若人誹謗獲大罪苦。始終意同豈容異乎。如菩提心論中勸發品在初建也。為

【現代漢語翻譯】現代漢語譯本教義是這樣的。雖然名稱不同，但其意義並無差別。這兩個藏（指聲聞藏和菩薩藏）中各自又分為三部分，即修多羅（Sūtra，經）、毗尼（Vinaya，律）、毗曇（Abhidharma，論）。小乘的三藏，例如四阿含經，屬於修多羅藏；五部戒律屬於毗尼藏；《成實論》屬於毗曇藏。大乘的三藏，例如《涅槃經》、《華嚴經》等，屬於修多羅藏；《清凈毗尼方等經》等屬於毗尼藏；《十地經》、《地持論》等屬於阿毗曇藏。現在這部論著，在二藏之中屬於菩薩藏，在三藏之中屬於第三阿毗曇藏，也稱為摩德勒伽藏（Mātrka，行境界），也稱為摩夷（Mātṛ，行母）。這部論所闡明的八識之理是其本體，行法是其宗旨。諸位菩薩等依據這個道理而開始修行，依靠修行成就功德，所以稱為菩薩摩德勒伽藏。所謂『大』，是指沒有事物能夠超過它，所以稱為『大』。既然說是至極，哪裡還有勝過自己的呢？所以稱為『大』。所謂『乘』，是指運載的意思。乘有兩種，一是法乘，二是行乘。法乘只能運載其他，沒有自我運載的意義，指的是理法。行乘既能自我運載，也能運載其他，所以稱為『乘』。現在這部論中，詳細闡明了理和行，所以具有兩種乘。總而言之，也可以稱為一乘，因為沒有不同的歸趣。也可以稱為佛乘，因為是佛所乘坐的。這些名稱雖然不同，但其實質並沒有改變，所以稱為大乘。所謂『起』，是指成立的意思。所謂『信』，是指決定的意思。這個『信』有兩種解釋，一是說在十信位中，使人發起真常的信心；二是說就是妙法師所說，是勸人信受。論主因為自己是不夠格的人，所說的法又非常深奧，恐怕有人不順從，反而成為煩惱的因緣，所以說我所說的大乘法，應當生起信心，不應當誹謗。所以在論的結尾說，我現在隨分隨力地總持說完，應當恭敬信受。如果有人能夠信受這個法，功德是無盡的。為什麼呢？因為道理是無盡的。如果有人誹謗，會獲得極大的罪苦。始終的意義都是一樣的，怎麼能容許不同呢？如同《菩提心論》中，勸發品在最初建立一樣，是爲了……

【English Translation】 English version The teachings are like this. Although the names are different, their meanings are not distinct. Each of these two Piṭakas (referring to the Śrāvakayāna Piṭaka and the Bodhisattvayāna Piṭaka) is further divided into three parts: Sūtra, Vinaya, and Abhidharma. The three Piṭakas of the Śrāvakayāna, such as the Four Āgama Sūtras, belong to the Sūtra Piṭaka; the Five-Part Vinaya belongs to the Vinaya Piṭaka; and the Tattvasiddhi Śāstra belongs to the Abhidharma Piṭaka. The three Piṭakas of the Mahāyāna, such as the Nirvana Sūtra, the Avataṃsaka Sūtra, etc., belong to the Sūtra Piṭaka; the Pure Vinaya Vaipulya Sūtras, etc., belong to the Vinaya Piṭaka; and the Daśabhūmika Sūtra, the Bodhisattvabhūmi Śāstra, etc., belong to the Abhidharma Piṭaka. This treatise now, among the two Piṭakas, belongs to the Bodhisattva Piṭaka, and among the three Piṭakas, it is the third Abhidharma Piṭaka, also called Mātrka (行境界, the realm of practice), also called Mātṛ (行母, the mother of practice). The principle of the Eight Consciousnesses elucidated in this treatise is its essence, and the practice of Dharma is its purpose. All Bodhisattvas, relying on this principle, begin to practice, and rely on practice to achieve merit, so it is called the Bodhisattva Mātrka Piṭaka. The so-called 'Great' (大), means that there is nothing that can surpass it, so it is called 'Great'. Since it is said to be ultimate, where else can one surpass oneself? Therefore, it is called 'Great'. The so-called 'Vehicle' (乘), means carrying. There are two types of vehicles, one is the Dharma Vehicle, and the other is the Practice Vehicle. The Dharma Vehicle can only carry others and has no meaning of self-carrying, referring to the principle of Dharma. The Practice Vehicle can both carry itself and carry others, so it is called 'Vehicle'. Now, this treatise explains the principle and practice in detail, so it has two types of vehicles. In summary, it can also be called the One Vehicle, because there is no different destination. It can also be called the Buddha Vehicle, because it is what the Buddha rides. Although these names are different, their essence has not changed, so it is called the Mahāyāna. The so-called 'Arising' (起), means establishing. The so-called 'Faith' (信), means determination. There are two explanations for this 'Faith', one is to enable people to generate true and constant faith in the Ten Faith Positions; the other is what the Wonderful Dharma Teacher said, which is to persuade people to believe. The author of the treatise, because he is an unqualified person, and the Dharma he speaks is very profound, fears that someone will not follow it and instead become a cause of trouble, so he says that the Mahāyāna Dharma I speak should be believed and should not be slandered. Therefore, at the end of the treatise, it is said that I have now finished explaining the summary according to my ability, and it should be respectfully believed. If someone can believe in this Dharma, the merit is endless. Why? Because the principle is endless. If someone slanders, they will receive great sin and suffering. The meaning from beginning to end is the same, how can it be allowed to be different? Just like in the Bodhicittotpāda Śāstra, the Exhortation Chapter is established at the beginning, it is for...

說六度故先勸發心為修行也。此亦如是。為說深理故先勸起信也。問。何故要先勸起信者。此信乃是入佛法之首故。華嚴經云。信為道源功德母。又論中雲。信心如手。有手之人入海寶藏隨意拾取。無手之人雖遇寶藏不得拾取。信心亦爾。若有信人入佛法寶隨分修行得解脫樂。若無信人雖遇佛法空無所獲。故要起信。所言論者簡異佛經之辭也。若通言之一切皆論。謂五明論是也。一切皆經謂五經是也。若別言之佛所說者名之為經。若餘人說佛所印可亦名為經。如維摩勝鬘等是也。若佛滅度后聖人自造解釋佛經名之為論。凡夫所造名為義章。今此論者佛滅度后菩薩所造名之為論。論者所謂賓主相談因之為論。故言大乘起信論也。言馬鳴菩薩造者是為題其論主名也。亦釋幡者如龍樹論釋。所以菩薩造此論者。佛滅度后正法之時大聖去近。人根厚信故無異端。七百歲后大聖去遠。聖弟子眾遂佛滅度人根薄信。以世衰故外道異端競興於世。所謂青同仙人出建陀論二十卷。過去無因為宗。黃頭仙人出闡陀論。自然為宗。及衛世師論第十八部是也。於時有沙門釋子。號曰法勝。對破外道故依毗婆娑廣論西方沙門及薩婆多抄出二百五十行偈。造出四卷毗曇。雖然人根薄心鈍故毗婆沙廣論不能受持。四卷其略不得義理。是故須出。達磨

【現代漢語翻譯】現代漢語譯本：宣說六度（Six Pāramitās）的緣故，所以先勸導發起菩提心，作為修行的開端。這裡也是如此，爲了宣說甚深的道理，所以先勸導生起信心。問：為什麼一定要先勸導生起信心呢？因為信心是進入佛法的首要條件。正如《華嚴經》（Avatamsaka Sutra）所說：『信為道源功德母』（Faith is the source of the Path and the mother of merit）。又如論中所說：『信心如手，有手之人進入海中寶藏，可以隨意拾取；無手之人即使遇到寶藏也無法拾取。』信心也是如此，如果有人有信心，進入佛法寶藏，隨分修行，就能得到解脫的快樂；如果沒有信心，即使遇到佛法，也空無所獲。所以一定要生起信心。這裡所說的『論』，是爲了區別于佛經的用語。如果泛泛地說，一切都可以稱為『論』，比如五明論（Pañcavidyā）。一切都可以稱為『經』，比如五經。如果特別地說，佛所說的稱為『經』，其他人所說但被佛認可的也稱為『經』，比如《維摩詰經》（Vimalakirti Sutra）、《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）等。佛滅度后，聖人自己造作解釋佛經的稱為『論』，凡夫所造作的稱為『義章』。現在這部論，是佛滅度后菩薩所造作的，所以稱為『論』。『論』的意思是賓主相互談論，因此稱為《大乘起信論》（Mahāyāna Śraddhotpāda Śāstra）。說『馬鳴菩薩（Aśvaghoṣa）造』，是爲了標明這部論的作者的名字。也像龍樹菩薩（Nāgārjuna）的論的解釋一樣。菩薩造這部論的原因是，佛滅度后，正法時期，大聖離我們很近，人們的根器深厚，有信心，所以沒有異端邪說。七百年後，大聖離我們很遠，聖弟子們隨著佛的滅度而減少，人們的根器淺薄，信心不足，因為世道衰敗，外道異端競相興起於世。有所謂青同仙人（Nīla-tāmasa）出《建陀論》（Kandhāvadāna）二十卷，以過去無因為宗旨；黃頭仙人（Pīta-śiras）出《闡陀論》（Chandavadana），以自然為宗旨；以及衛世師論（Lokāyata）第十八部等。當時有沙門釋子，名叫法勝（Dharmaśreṣṭhin），爲了駁斥外道，所以依據《毗婆沙廣論》（Mahāvibhāṣā）和西方沙門及薩婆多（Sarvāstivāda）的抄本，造出二百五十行偈頌，寫成四卷《毗曇》（Abhidhamma）。雖然如此，因為人們的根器淺薄，心性遲鈍，所以《毗婆沙廣論》無法受持，四卷《毗曇》又過於簡略，無法理解其中的義理。因此需要出現達磨（Dharma）。

【English Translation】 English version: Because the Six Pāramitās are spoken of, one should first encourage the arising of the Bodhi mind as the beginning of practice. It is the same here; in order to speak of profound principles, one should first encourage the arising of faith. Question: Why is it necessary to first encourage the arising of faith? Because faith is the foremost condition for entering the Buddha Dharma. As the Avatamsaka Sutra says, 'Faith is the source of the Path and the mother of merit.' Also, as the treatise says, 'Faith is like a hand. A person with a hand can enter the ocean of treasures and pick up whatever they want. A person without a hand cannot pick up anything even if they encounter a treasure.' Faith is also like this. If someone has faith and enters the treasure of the Buddha Dharma, they can cultivate according to their capacity and attain the joy of liberation. If someone does not have faith, they will gain nothing even if they encounter the Buddha Dharma. Therefore, it is necessary to arouse faith. The term 'treatise' (論, lun) here is used to distinguish it from the words of the Buddha's sutras. Generally speaking, everything can be called a 'treatise,' such as the Five Sciences (Pañcavidyā). Everything can be called a 'sutra,' such as the Five Sutras. Specifically speaking, what the Buddha speaks is called a 'sutra,' and what others speak but is approved by the Buddha is also called a 'sutra,' such as the Vimalakirti Sutra and the Śrīmālādevī Siṃhanāda Sūtra. After the Buddha's Parinirvana, what the sages themselves create to explain the Buddha's sutras is called a 'treatise,' and what ordinary people create is called a 'commentary' (義章, yìzhāng). This treatise here was created by a Bodhisattva after the Buddha's Parinirvana, so it is called a 'treatise.' The meaning of 'treatise' is a discussion between a host and a guest, hence it is called the 'Mahāyāna Śraddhotpāda Śāstra' (大乘起信論). Saying 'composed by Aśvaghoṣa Bodhisattva' (馬鳴菩薩) is to indicate the name of the author of this treatise. It is also like the explanation of Nāgārjuna Bodhisattva's treatises. The reason why the Bodhisattva composed this treatise is that after the Buddha's Parinirvana, during the time of the Proper Dharma, the great sages were close to us, and people's faculties were deep and they had faith, so there were no heretical views. Seven hundred years later, the great sages were far from us, and the disciples of the sages decreased with the Buddha's Parinirvana, and people's faculties were shallow and they lacked faith. Because the world was declining, externalist and heretical views arose in the world. There were so-called Nīla-tāmasa (青同仙人) who produced the Kandhāvadāna (建陀論) in twenty volumes, with the principle of no cause in the past; Pīta-śiras (黃頭仙人) who produced the Chandavadana (闡陀論), with the principle of naturalness; and the Lokāyata (衛世師論) in eighteen parts. At that time, there was a Shramana Shakya named Dharmaśreṣṭhin (法勝), who, in order to refute the externalists, relied on the Mahāvibhāṣā (毗婆沙廣論) and the Sarvāstivāda (薩婆多) copies of Western Shramanas to create two hundred and fifty lines of verses, writing the four-volume Abhidhamma (毗曇). Even so, because people's faculties were shallow and their minds were dull, they could not uphold the Mahāvibhāṣā, and the four-volume Abhidhamma was too brief to understand its meaning. Therefore, it was necessary for the Dharma to appear.

多羅廣論之中。依西方沙門義與譬喻義。加二百五十行偈。抄以用造作雜心十一卷論也。故論初言極略難解知。極廣令智退。我今處中說廣說義莊嚴。此二論主並宣有相之教令退異乘。因緣為宗。雖明空理但法上橫計定性不定法體。又后八百九十歲后出呵梨跋摩。前雖造論滅邪外道。觀有相故不得聖道。依毗婆沙此方沙門義與曇無德義。造成實論二十卷也。廣論之中偏宣無相之教。明生法二空。觀空得道為宗。雖三論主造論宣通。猶謂六識名相之事。非題極理。而眾人等競習此論。執為究竟。興弘於世。將欲隱沒牟尼大意。是故復出馬鳴菩薩。愍傷眾生拖非人流。感[廠@煩]佛出極意潛沒。依楞伽經造出起信論一卷也。雖文略少義無不盡。八識常住為體。修行趣入為宗。習六七識妄。故修盡拔眾人等執究根原。釋八九識真故湛然示迷方類趣入處也。造意如是。此論中有三段明義。第一致敬三寶。第二論曰有法以下出其所造。第三后終二偈總結迴向。何故有此三段者欲作大事不能輕為故先敬三寶。次出作事作事竟故所有功德迴向發願。次第三總結迴向。就第一中有三。一者泛明諸論之首致敬不同。二者論首歸敬之意。三者隨文解釋。所言論首歸敬不同者。或具敬三寶如大智論今此論等。或唯佛法如十地論等。或但敬佛

【現代漢語翻譯】現代漢語譯本：在《多羅廣論》中，依據西方沙門（指佛教出家修行者）的義理和譬喻義，加上二百五十行偈頌，抄錄用來造作《雜心論》十一卷。所以論的開頭說『極其簡略難以理解，極其廣博令人智慧退卻。我現在用中等篇幅解說，用廣博的義理來莊嚴。』這兩部論的作者都宣揚有相之教，使外道退卻，以因緣為宗旨。雖然闡明空性之理，但在法上橫生計較，認為法體有定性或無定性。又在後來的八百九十年後，出現了呵梨跋摩（Harivarman）。他先前雖然造論來滅除邪見外道，但因為觀察有相，所以不能證得聖道。依據《毗婆沙論》，此方沙門（指中國的佛教出家修行者）依據曇無德（Dharmagupta）的義理，造《成實論》二十卷。在廣論中偏重宣揚無相之教，闡明生法二空，以觀察空性證得聖道為宗旨。雖然三論宗的論主們造論宣揚，仍然認為六識是名相之事，不是最極的真理。而眾人卻爭相學習這部論，執著它為究竟之理，在世間弘揚，將要隱沒牟尼（釋迦牟尼佛）的大意。因此又出現了馬鳴菩薩（Aśvaghoṣa），憐憫傷感眾生被引入歧途，感得[廠@煩]佛（此處應為「諸佛」）顯現最極的意旨，潛藏於《楞伽經》中，造出《起信論》一卷。雖然文字簡略，但義理無所不包，以八識常住為本體，以修行趣入為宗旨。因為人們習慣於六七識的虛妄，所以修習可以徹底拔除眾人執著的根源。解釋八九識的真實，所以明明白白地指示迷途者趣入的方向。造論的意圖是這樣的。《起信論》中有三段闡明義理。第一是致敬三寶（佛、法、僧）。第二是論中說『有法』以下，說明造論的緣由。第三是最後兩句偈頌總結迴向。為什麼有這三段呢？因為要做大事不能輕率，所以先敬三寶。其次說明所做的事情，事情做完后，將所有功德迴向發願。其次是第三段總結迴向。就第一段來說，有三點。一是泛泛地說明各論的開頭致敬的方式不同。二是論首歸敬的意義。三是隨文解釋。所說的各論開頭歸敬的方式不同，有的是具足敬三寶，如《大智度論》和這部論等。有的只是敬佛法，如《十地論》等。有的只是敬佛。

【English Translation】 English version: In the Tora Broad Treatise, based on the meaning and metaphorical meaning of the Western Shramanas (Buddhist monks), two hundred and fifty lines of gathas (verses) are added, copied and used to create the eleven-volume Miscellaneous Heart Treatise. Therefore, the beginning of the treatise says, 'Extremely brief, difficult to understand; extremely broad, causing wisdom to retreat. I will now explain in a moderate length, using broad meanings to adorn.' The authors of these two treatises both propagate the teaching of Lakshana (characteristics), causing Tirthikas (non-Buddhists) to retreat, with hetu (cause) as the principle. Although clarifying the principle of shunyata (emptiness), they horizontally calculate on the dharmas (teachings), believing that the dharmas have fixed or unfixed nature. Furthermore, eight hundred and ninety years later, Harivarman appeared. Although he previously created treatises to eliminate heretical Tirthikas, he could not attain the Arya Path (noble path) because he observed Lakshana. Based on the Vibhasa (commentary), the Shramanas of this land (China) based on the meaning of Dharmagupta, created the twenty-volume Tattvasiddhi Treatise. In the broad treatise, it emphasizes the teaching of Nirakara (formlessness), clarifying the two emptinesses of shengfa (sentient beings and dharmas), with observing emptiness to attain the Arya Path as the principle. Although the masters of the Three Treatises created treatises to propagate, they still considered the matters of the six consciousnesses as mere names and forms, not the ultimate truth. However, people competed to study this treatise, clinging to it as the ultimate truth, promoting it in the world, intending to obscure the great meaning of Muni (Shakyamuni Buddha). Therefore, Aśvaghoṣa appeared again, pitying and grieving for sentient beings being led astray, feeling that [廠@煩] Buddhas (should be 'all Buddhas') revealed the ultimate intention, hidden in the Lankavatara Sutra, creating the one-volume Awakening of Faith Treatise. Although the text is brief, its meaning is all-encompassing, with the constant abiding of the eight consciousnesses as the essence, and the practice of entering as the principle. Because people are accustomed to the delusion of the sixth and seventh consciousnesses, cultivation can completely eradicate the root of people's clinging. Explaining the truth of the eighth and ninth consciousnesses, it clearly shows the direction for those who are lost to enter. The intention of creating the treatise is like this. In the Awakening of Faith Treatise, there are three sections clarifying the meaning. The first is to pay homage to the Three Jewels (Buddha, Dharma, Sangha). The second is the treatise says 'There is Dharma' below, explaining the reason for creating the treatise. The third is the last two gathas summarizing and dedicating. Why are there these three sections? Because great things cannot be done lightly, so first pay homage to the Three Jewels. Secondly, explain what is being done, and after the work is done, dedicate all the merits and make vows. Thirdly, the third section summarizes and dedicates. Regarding the first section, there are three points. One is to generally explain that the ways of paying homage at the beginning of each treatise are different. Two is the meaning of paying homage at the beginning of the treatise. Three is to explain according to the text. What is said is that the ways of paying homage at the beginning of each treatise are different, some fully respect the Three Jewels, such as the Mahaprajnaparamita Shastra and this treatise, etc. Some only respect the Buddha and Dharma, such as the Dashabhumika Sutra, etc. Some only respect the Buddha.

如地持論等。此皆有意。所以具敬具足福田故。何故但敬人法者。藉法成人故須禮佛。法者所釋之理。故須敬法。何故唯敬佛者。佛為教主故須禮佛。余非教主故廢不禮。言敬意者有六種意。一者作論所依荷思致敬。二者請承加護。三者為生物信。四者敬事之宜。五者為表勝相。六者為開眾生佛法僧念。初言作論所依荷思敬者。若無佛說經今無所說。若無其法論無所依。若無僧傳已則不聞。由藉此三。今論得興故須皆禮。二言請護者。若無加力何能勘說如此深理。要佛加力能說此法。如金剛藏菩薩欲說十地法門時。加四勘知四十無礙辯才。故末法惡時傳化不易。若無三寶威力加護無由自通。故須致敬以請助。三言為信者。論主自是不足之人造論釋經。人多不信。要須歸禮示有宗承。有所制立人方取信。是故頂禮。四言敬儀者。如似世間孝子忠臣凡所為作必造啟白君父。菩薩如是。重敬三寶過父及君。今欲造論解釋經時。寧不致敬啟白造論。故須歸禮。五言表勝者。如成實說。三寶是其吉祥境界。樹之論首以題論勝故先致敬。六言開眾生三寶念者。如雜心說。為令眾生於三寶中發心趣求信解觀察供養歸命故頂禮之。第三隨文解釋者。文中有二。一者初兩行偈。正明致敬三寶。二者為欲令下一行偈。明造論之意。就第一中

【現代漢語翻譯】現代漢語譯本：例如《地持論》等。這些都有其用意。因為要具足恭敬，具足福田的緣故。為什麼只尊敬人法呢？因為要藉助佛法成就人，所以必須禮敬佛。法是佛所解釋的道理，所以必須尊敬法。為什麼只尊敬佛呢？因為佛是教主，所以必須禮敬佛。其餘的不是教主，所以不禮敬。說到恭敬的用意，有六種用意：第一，作為造論所依據的憑藉，懷著感恩的心致敬。第二，祈請佛菩薩的加持和護佑。第三，爲了使眾生生起信心。第四，是恭敬行事的儀軌。第五，爲了表明殊勝的相。第六，爲了開啟眾生對佛、法、僧三寶的憶念。最初說的作為造論所依據的憑藉，懷著感恩的心致敬，是因為如果沒有佛所說的經典，現在就沒有可說的。如果沒有佛法，論就沒有所依據的。如果沒有僧人傳授，我們就聽不到佛法。由於憑藉這三寶，現在的論才能興起，所以必須都禮敬。第二說的是祈請加護，如果沒有佛菩薩的加力，怎麼能夠勘驗解說如此深刻的道理呢？需要佛菩薩加力才能說出此法。例如金剛藏菩薩想要宣說十地法門時，得到四種勘驗的智慧和四十種無礙辯才。所以在末法惡世，傳揚教化不容易。如果沒有三寶的威力加持和護佑，就沒有辦法通達。所以必須致敬以祈請幫助。第三說的是爲了使眾生生起信心，論主自己是不足的人，造論解釋經典，很多人不相信。必須要歸禮三寶，顯示有宗派傳承。有所製作和建立，人們才相信。所以頂禮三寶。第四說的是恭敬的儀軌，就像世間的孝子忠臣，凡是所作所為，必定要稟告君父。菩薩也是這樣，尊重恭敬三寶超過父親和君王。現在想要造論解釋經典時，怎麼能不致敬稟告而造論呢？所以必須歸禮三寶。第五說的是表明殊勝，就像《成實論》所說，三寶是吉祥的境界。將三寶置於論的首位，用以彰顯論的殊勝，所以首先致敬。第六說的是開啟眾生對三寶的憶念，就像《雜心論》所說，爲了使眾生在三寶中發起心，追求、尋求、信解、觀察、供養、歸命，所以頂禮三寶。第三部分是隨文解釋，文中分為兩部分。第一部分是最初的兩行偈頌，正是表明對三寶致敬。第二部分是爲了讓下一行偈頌，表明造論的用意。就第一部分中

【English Translation】 English version: Such as the Dasabhumika-sutra-bhasya (Commentary on the Ten Stages Sutra). All these have intentions. It is because of having complete reverence and complete fields of merit. Why only revere the person and the Dharma? Because one needs to rely on the Dharma to become a person, therefore one must pay homage to the Buddha. The Dharma is the principle explained by the Buddha, therefore one must respect the Dharma. Why only revere the Buddha? Because the Buddha is the teaching master, therefore one must pay homage to the Buddha. Others are not teaching masters, so the practice of paying homage is omitted. Speaking of the intention of reverence, there are six intentions: First, to rely on the Buddha's teachings as the basis for writing the treatise, with a sense of gratitude and respect. Second, to request blessings and protection. Third, to generate faith in sentient beings. Fourth, it is the proper etiquette of reverence. Fifth, to express the supreme characteristics. Sixth, to inspire sentient beings to remember the Buddha, Dharma, and Sangha (the Three Jewels). The first intention, to rely on the Buddha's teachings as the basis for writing the treatise, with a sense of gratitude and respect, is because if there were no sutras spoken by the Buddha, there would be nothing to say now. If there were no Dharma, the treatise would have no basis. If there were no Sangha to transmit it, we would not hear it. Because of relying on these Three Jewels, the treatise can now arise, therefore one must pay homage to all of them. The second intention is to request protection. Without the Buddha's power, how could one examine and explain such profound principles? One needs the Buddha's power to be able to speak this Dharma. For example, when Vajragarbha Bodhisattva (Bodhisattva of the Diamond Womb) wanted to expound the Ten Stages Dharma, he received the wisdom of four examinations and forty unobstructed eloquence. Therefore, in the degenerate age of the Dharma's decline, it is not easy to transmit and transform. Without the power and protection of the Three Jewels, there would be no way to understand it oneself. Therefore, one must pay homage to request assistance. The third intention is to generate faith in sentient beings. The author of the treatise is an inadequate person, writing treatises and explaining sutras, and many people do not believe it. One must return and pay homage to the Three Jewels to show that there is a lineage and tradition. Only when something is created and established will people believe it. Therefore, one prostrates. The fourth intention is the etiquette of reverence, just like filial sons and loyal ministers in the world, whatever they do, they must first report to their parents and rulers. Bodhisattvas are the same, respecting and revering the Three Jewels more than their fathers and rulers. Now, when one wants to write a treatise to explain the sutras, how can one not pay homage and report before writing the treatise? Therefore, one must return and pay homage to the Three Jewels. The fifth intention is to express the supreme characteristics, just as the Tattvasiddhi Shastra (Treatise on the Establishment of Truth) says, the Three Jewels are auspicious realms. Placing the Three Jewels at the beginning of the treatise is to highlight the treatise's superiority, therefore one pays homage first. The sixth intention is to inspire sentient beings to remember the Three Jewels, just as the Samayuktabhidharmahrdaya Shastra (Miscellaneous Collection on the Heart of Abhidharma) says, in order to make sentient beings generate the mind in the Three Jewels, pursue, seek, believe, understand, observe, make offerings, and take refuge, therefore one prostrates. The third part is the explanation according to the text. There are two parts in the text. The first part is the first two lines of the verse, which clearly express homage to the Three Jewels. The second part is to let the next line of the verse express the intention of writing the treatise. In the first part

有三。一行餘一句明佛寶。二者法性真下二句明法寶。三者如實修行等一句者明僧寶也。就第一中有二句。一者一行偈明應身。二者一句明法身。言歸命者是其論主敬心了辭也。內正報中命根為要。故舉要命屬彼三寶。名之為歸。為表心了。如身業中頂禮佛足。字及釋者。命者告也。所言盡者非局之辭。言十方者舉處以明所敬佛寶遍在十方。故舉在方皆依之辭。此是廣義。若言縱義應言三世。而義左右隱題言耳。言最勝者是應佛十號中初號也。非群品同故曰最勝。乘如實道來成正覺。豈非最勝。言業遍知者應佛中福智二德也。福成就故眾人應供。種智成就名正遍知。十號中略舉三號。經中多舉此三號者十號中體故。涅槃序品中言今日如來應正遍知將入涅槃。勝鬘經亦如是說。此是一句嘆應佛名稱功德。下次一句嘆色身德。所言色者以三十二相莊嚴其身故名為色。言無礙者嘆其異辭。凡夫色者質礙為義。如來之身而無礙故曰異也。言自在者嘆其勝也。轉輪聖王雖具三十二大人相而不得自在。猶苦無我。應佛非此。自在無極。此之一句嘆色身也。下次一句嘆意業德。言救世者救者覆義。救覆生善。即是與樂得樂因故此是慈也。言大悲者悲者護義。護之止惡。悲能拔苦。應佛之意無出此二。是之一句嘆意業德也。自下一句合

【現代漢語翻譯】現代漢語譯本：有三種（三寶）。『一行餘一句明佛寶』，指用一行多一句來闡明佛寶；『二者法性真下二句明法寶』，指用『法性真』下面的兩句來闡明法寶；『三者如實修行等一句者明僧寶也』，指用『如實修行』等一句來闡明僧寶。在第一種（佛寶）中又有兩句。第一句『一行偈明應身』，指用一行偈來闡明應身（Nirmanakaya，化身）；第二句『一句明法身』，指用一句來闡明法身（Dharmakaya，法身）。『言歸命者是其論主敬心了辭也』，意思是說『歸命』是論主的敬重心意的表達。在內在的正報（生命體）中，命根是最重要的，所以舉出重要的命根歸屬於三寶，稱之為『歸』。爲了表達心意，就像身業中頂禮佛足一樣。『字及釋者』，『命者告也』，意思是說『命』是告知。『所言盡者非局之辭』，意思是說『盡』不是侷限的詞語。『言十方者舉處以明所敬佛寶遍在十方』，意思是說『十方』是舉出一個處所來表明所敬的佛寶遍佈在十方。所以說在方位的各個地方都依止於佛寶。這是廣義的說法。如果從縱向的時間意義上來說，應該說『三世』。而意義在於左右呼應題目而已。『言最勝者是應佛十號中初號也』，意思是說『最勝』是應身佛（Nirmanakaya Buddha）的十種稱號中的第一個稱號。因為與一般的事物不同，所以稱為『最勝』。乘著如實的道路而來成就正覺，難道不是最勝嗎？『言業遍知者應佛中福智二德也』，意思是說『業遍知』是應身佛中的福德和智慧兩種功德。因為福德成就，所以眾人應該供養；因為種智成就，所以名為正遍知。在十種稱號中，這裡略舉了三種稱號。經典中多舉這三種稱號，是因為這三種稱號是十種稱號的本體。在《涅槃經·序品》中說，『今日如來應正遍知將入涅槃』。《勝鬘經》也是這樣說的。這一句是讚歎應身佛的名稱功德。下一句是讚歎色身（Rupakaya，色身）的功德。『所言色者以三十二相莊嚴其身故名為色』，意思是說『色』是用三十二相來莊嚴其身，所以稱為色。『言無礙者嘆其異辭』，意思是說『無礙』是讚歎它的不同之處。凡夫的色身，以質礙為意義。如來的色身沒有阻礙，所以說是不同。『言自在者嘆其勝也』，意思是說『自在』是讚歎它的殊勝。轉輪聖王雖然具備三十二大人相，卻不能得到自在，仍然有苦和無我。應身佛不是這樣，自在沒有窮盡。這一句是讚歎色身。下一句是讚歎意業（Manas-karma，意業）的功德。『言救世者救者覆義』，意思是說『救世』，『救』是覆蓋的意思，救助覆蓋使眾生生起善念，也就是給予快樂和得到快樂的原因，所以這是慈悲。『言大悲者悲者護義』，意思是說『大悲』，『悲』是保護的意思，保護眾生停止作惡，悲能拔除痛苦。應身佛的心意沒有超出這兩種。這一句是讚歎意業的功德。自下一句是總結。

【English Translation】 English version: There are three (Three Jewels). 'One line and one extra sentence clarify the Buddha Jewel,' referring to using one line and an extra sentence to elucidate the Buddha Jewel (Buddha-ratna). 'The second, 'Dharmata is true,' the following two sentences clarify the Dharma Jewel,' referring to using the two sentences following 'Dharmata is true' to elucidate the Dharma Jewel (Dharma-ratna). 'The third, 'Practicing according to reality,' etc., one sentence clarifies the Sangha Jewel,' referring to using the sentence 'Practicing according to reality,' etc., to elucidate the Sangha Jewel (Sangha-ratna). Within the first (Buddha Jewel), there are two sentences. The first sentence, 'One line of verse clarifies the Nirmanakaya,' refers to using one line of verse to elucidate the Nirmanakaya (Transformation Body). The second sentence, 'One sentence clarifies the Dharmakaya,' refers to using one sentence to elucidate the Dharmakaya (Dharma Body). 'The term 'Taking Refuge' expresses the author's respectful intention,' meaning that 'Taking Refuge' is an expression of the author's respectful intention. Within the internal proper reward (sentient being), the life-force is the most important, so it is mentioned that the important life-force belongs to the Three Jewels, which is called 'Refuge.' To express the intention, just like prostrating at the Buddha's feet in bodily actions. 'The words and explanations,' 'Life means to inform,' meaning that 'Life' is to inform. 'The term 'exhausted' is not a limiting term,' meaning that 'exhausted' is not a limiting word. 'The term 'ten directions' is used to illustrate that the revered Buddha Jewel is everywhere in the ten directions,' meaning that 'ten directions' is used to illustrate a place to show that the revered Buddha Jewel is everywhere in the ten directions. Therefore, it is said that in all places in the directions, one relies on the Buddha Jewel. This is a broad explanation. If speaking from the longitudinal meaning of time, one should say 'three times.' And the meaning lies in echoing the title from left to right. 'The term 'Most Excellent' is the first of the ten titles of the Nirmanakaya Buddha,' meaning that 'Most Excellent' is the first of the ten titles of the Nirmanakaya Buddha. Because it is different from ordinary things, it is called 'Most Excellent.' Coming to achieve perfect enlightenment by following the path of reality, isn't it the most excellent? 'The term 'Karma Omniscience' refers to the two virtues of merit and wisdom in the Nirmanakaya Buddha,' meaning that 'Karma Omniscience' refers to the two virtues of merit and wisdom in the Nirmanakaya Buddha. Because merit is accomplished, all should make offerings; because seed wisdom is accomplished, it is called Perfect Omniscience. Among the ten titles, here three titles are briefly mentioned. The scriptures often mention these three titles because these three titles are the essence of the ten titles. In the 'Nirvana Sutra, Introductory Chapter,' it says, 'Today, the Tathagata, worthy of perfect omniscience, will enter Nirvana.' The 'Srimala Sutra' also says this. This sentence praises the merits and virtues of the name of the Nirmanakaya Buddha. The next sentence praises the merits of the Rupakaya (Form Body). 'The term 'Form' means that the body is adorned with the thirty-two marks, so it is called Form,' meaning that 'Form' is used to adorn the body with the thirty-two marks, so it is called Form. 'The term 'Unobstructed' praises its difference,' meaning that 'Unobstructed' praises its difference. The form body of ordinary people takes obstruction as its meaning. The form body of the Tathagata is unobstructed, so it is said to be different. 'The term 'Self-Mastery' praises its excellence,' meaning that 'Self-Mastery' praises its excellence. Although the Chakravartin King possesses the thirty-two major marks, he cannot attain self-mastery and still has suffering and no-self. The Nirmanakaya Buddha is not like this, self-mastery is endless. This sentence praises the Rupakaya. The next sentence praises the merits of Manas-karma (Mental Action). 'The term 'Savior of the World' means that 'Savior' has the meaning of covering,' meaning that 'Savior of the World,' 'Savior' has the meaning of covering, helping and covering to make sentient beings generate good thoughts, which is giving happiness and the cause of obtaining happiness, so this is loving-kindness. 'The term 'Great Compassion' means that 'Compassion' has the meaning of protecting,' meaning that 'Great Compassion,' 'Compassion' has the meaning of protecting, protecting sentient beings from stopping evil, compassion can remove suffering. The intention of the Nirmanakaya Buddha does not go beyond these two. This sentence praises the merits of Manas-karma. The next sentence is a summary.

敬真身。言及彼者敬應佛。已兼敬真故名之及也。對此應佛體用異故名之為彼。言身體者是法佛也。萬德積聚名之為身。法無藉他故名為體。亦可應用所依在之為體故曰身體。所言相者是報佛也。法體之相故曰報佛。此之一句合明法身。問。何故應中具明三德真中總乎。答。應佛其是教主也。故偏廣嘆。真身非主故總嘆耳。理應齊論敬佛寶竟。此下明法。言法性者此之真有自體名法。恒沙佛法滿足義故。非改名性。理體常故。大智論云。白石銀性。黃石金性。水是濕性。火是熱性。一切眾生有涅槃性。故言法性。言真如者是之真空無可妄故。名之為真。無所立故。名之為如。此法絕待。超出百非故曰真如。故十地論云。自體本來空。自體此是猶前法性。空猶真如。所言海者從喻為名。不得當法為言。故舉勝以況。深邃難底猶如大海。故大經中譬如大海有八不思議。涅槃亦爾。此之一句明嘆理性。自下一句行教合論。言無量者數中極也。此之非是華嚴經中數中無量。非數量故名為無量。言功德者為功用所得。故為功德。德者得也。修行所得非數量。故名無量功德。此之行法。所言藏者此之教也。教能包含理行之法。故名為藏。故文言三藏教也。亦可行藏。無量功德積集名藏。理法如海。行法如藏。教法無也。何故無者教

【現代漢語翻譯】現代漢語譯本敬真身。說到『彼』，是指應化佛（應身佛和化身佛）。因為已經包含了真身，所以用『及』字。相對於應化佛，真身佛的體和用是不同的，所以用『彼』字。說到『身體』，指的是法身佛（Dharmakāya）。萬德積聚稱為『身』。法身不依賴其他，所以稱為『體』。也可以說，應用所依據的存在是『體』，所以說『身體』。所說的『相』，指的是報身佛（Saṃbhogakāya）。法身的顯現，所以說是報身佛。這一句合起來說明了法身。問：為什麼在應化佛中詳細說明三德，而在真身中只是總括呢？答：應化佛是教主，所以要詳細讚歎。真身不是教主，所以只是總括讚歎。理應平等看待。敬佛寶完畢。下面說明法。說到『法性』，是指真實存在的自體稱為『法』。具備恒河沙數佛法的意義，所以不改變名稱為『性』。理體是永恒不變的。如《大智度論》所說：『白石有銀的性質，黃石有金的性質，水有濕的性質，火有熱的性質，一切眾生都有涅槃的性質。』所以說『法性』。說到『真如』，是指真空，沒有虛妄，所以稱為『真』。沒有可以建立的東西，所以稱為『如』。此法是絕對的，超越一切對立，所以說『真如』。所以《十地經論》說：『自體本來空。』這裡的『自體』就是前面的『法性』，『空』就是『真如』。所說的『海』，是從比喻而得名。不能直接用語言來表達，所以用殊勝的事物來比況。深邃難測，猶如大海。所以《大般涅槃經》中說，譬如大海有八種不可思議，涅槃也是如此。這一句是讚歎理性。下面一句是行教合論。說到『無量』，是數量的極致。這裡的『無量』不是《華嚴經》中數量的無量，因為不是數量，所以稱為『無量』。說到『功德』，是通過功用而獲得的，所以稱為『功德』。『德』就是『得』，是通過修行而獲得的，不是數量，所以稱為『無量功德』。這是指修行的方法。所說的『藏』，指的是教法。教法能夠包含理和行的方法，所以稱為『藏』。所以經文說『三藏教』。也可以說是行藏，無量功德積聚稱為『藏』。理法如海，行法如藏，教法也是如此。為什麼說教法也是如此呢？

【English Translation】 English version Reverence to the True Body. When referring to 'that,' it means the Response Body Buddha (Nirmāṇakāya and Saṃbhogakāya). Because it already includes the True Body, the word 'and' is used. In contrast to the Response Body Buddha, the essence and function of the True Body Buddha are different, so the word 'that' is used. When referring to 'body,' it means the Dharmakāya (法身佛). The accumulation of myriad virtues is called 'body.' The Dharmakāya does not rely on others, so it is called 'essence.' It can also be said that the existence upon which application relies is the 'essence,' so it is said 'body.' The so-called 'form' refers to the Saṃbhogakāya (報身佛). The manifestation of the Dharmakāya, so it is called the Saṃbhogakāya. This sentence together explains the Dharmakāya. Question: Why are the three virtues explained in detail in the Response Body, while they are only summarized in the True Body? Answer: The Response Body Buddha is the teaching master, so it should be praised in detail. The True Body is not the teaching master, so it is only summarized. It should be treated equally. Reverence to the Buddha Jewel is complete. The following explains the Dharma. When referring to 'Dharmatā (法性),' it means the truly existing self-nature is called 'Dharma.' It has the meaning of fulfilling countless Buddha-dharmas, so it does not change its name to 'nature.' The principle is eternal and unchanging. As the Mahāprajñāpāramitāśāstra (大智度論) says: 'White stone has the nature of silver, yellow stone has the nature of gold, water has the nature of wetness, fire has the nature of heat, and all sentient beings have the nature of Nirvana.' Therefore, it is said 'Dharmatā.' When referring to 'Tathatā (真如),' it means emptiness, without falsehood, so it is called 'True.' There is nothing that can be established, so it is called 'Thus.' This Dharma is absolute, transcending all duality, so it is called 'Tathatā.' Therefore, the Daśabhūmika Sūtra (十地經論) says: 'The self-nature is originally empty.' Here, 'self-nature' is the previous 'Dharmatā,' and 'emptiness' is 'Tathatā.' The so-called 'ocean' is named from a metaphor. It cannot be directly expressed in language, so it is compared to something superior. It is deep and difficult to fathom, like the ocean. Therefore, the Mahāparinirvāṇa Sūtra (大般涅槃經) says that the ocean has eight inconceivable qualities, and so does Nirvana. This sentence praises rationality. The following sentence is a combined discussion of practice and teaching. When referring to 'immeasurable,' it is the extreme of quantity. The 'immeasurable' here is not the immeasurable of quantity in the Avataṃsaka Sūtra (華嚴經), because it is not quantity, so it is called 'immeasurable.' When referring to 'merit (功德),' it is obtained through effort, so it is called 'merit.' 'Merit' is 'obtained,' which is obtained through practice, not quantity, so it is called 'immeasurable merit.' This refers to the method of practice. The so-called 'treasury (藏),' refers to the teachings. The teachings can contain the methods of principle and practice, so it is called 'treasury.' Therefore, the scripture says 'Tripiṭaka (三藏) teachings.' It can also be said to be the treasury of practice, the accumulation of immeasurable merit is called 'treasury.' The principle is like the ocean, the practice is like the treasury, and so are the teachings. Why are the teachings also like this?

無別體。音聲為體。故是不敬。此之二句明法寶也。自下一句嘆僧寶。言如實者遣邪取正。故曰如實。言修行者在不足位。研習勝進故曰修行。所言等者此類非一。故曰等也。自下一偈造論之意。此中有二。一者半偈遣邪。二者半偈立正。言為欲令眾生者明所為人。不自為己。專為眾生。造論意業故曰為欲。以惡法成故處處受生。名為眾生。自下一句明所除事。言除疑者猶豫名疑。正信對治名為除也。何故除者諸眾生等不得聖道。生諸惑者皆以疑故。故須除也。除者遣也。言舍邪執者諸眾生等。以我見故以為邪執。今題正義故舍邪執。舍者離也。何故舍者我見是其眾惑之本。若無我見眾惑無住。問。若爾何故毗曇我見非惑。釋。此之就欲界眾生以我見故起修道行。故作此說。非是道理。自下二句明立正也。言起大乘正信者。正者非曲為義。余義釋同前也。何故起此信者下題其意。佛種不斷故。立信之人修行能得常住佛果。故經言。生信心者生諸佛家。已種佛種。勝鬘經四種真子中。初真子者即是其事。紹佛位故名真子。此之初段竟。自下第二正出所造。此中有三。一者序分。二者從立義分以去立正宗分。三者從勸修利益分以去傳持末代分論。必有由故先明序。由序既興所說宜題。故次第二明正宗分。聖者造論為利群品

【現代漢語翻譯】現代漢語譯本『無別體（沒有其他的本體）』。音聲為體（以音聲作為本體）。故是不敬（所以是不恭敬的）。這兩句闡明了法寶（Dharma Jewel）。下一句讚歎僧寶（Sangha Jewel）。『言如實者（所說的如實）』，是爲了去除邪見，取證正法。所以說『如實』。『言修行者（所說的修行者）』，是指處於不足之位，研習精進，所以說『修行』。『所言等者（所說的等等）』，像這樣的例子不止一個，所以說『等也』。下面一偈說明造論的意圖。其中包含兩層意思：一是半偈去除邪見，二是半偈樹立正見。『言為欲令眾生者（說爲了使眾生）』，說明了所為之人，不是爲了自己，而是專門爲了眾生。造論是意業，所以說『為欲』。因為惡法成就，所以在各處受生，這叫做『眾生』。下一句說明所要去除的事情。『言除疑者（說去除疑惑）』，猶豫叫做疑，正信是對治疑惑的方法，叫做『除也』。為什麼要去除疑惑呢？因為眾生等不能得到聖道，產生各種迷惑，都是因為疑惑的緣故，所以必須去除疑惑。『除者（去除）』，是遣除的意思。『言舍邪執者（說捨棄邪執）』，眾生等因為我見（belief in a personal self）的緣故，認為有邪執，現在闡明正義，所以要捨棄邪執。『舍者（捨棄）』，是離開的意思。為什麼要捨棄呢？因為我見是各種迷惑的根本，如果沒有我見，各種迷惑就沒有依處。問：如果這樣，為什麼毗曇（Abhidhamma）的我見不是迷惑呢？答：這是就欲界（Kāmadhātu）的眾生而言，因為我見的緣故而發起修道之行，所以這樣說，但這不是正確的道理。下面兩句說明樹立正見。『言起大乘正信者（說生起大乘正信）』，『正者（正）』，是非曲為義。其餘的解釋與前面相同。為什麼要生起這種信心呢？下面點明其意：爲了佛種（Buddha nature）不斷絕。樹立信心的人修行能夠得到常住的佛果。所以經中說：『生信心者生諸佛家（生起信心的人就生在諸佛之家）』，已經種下了佛種。勝鬘經（Śrīmālādevī Siṃhanāda Sūtra）四種真子中，第一種真子就是這件事，因為繼承佛位，所以稱為真子。這是第一段的結束。下面第二部分正式闡述所造之論。其中包含三個部分：一是序分，二是『從立義分以去（從確立意義的部分開始）』，確立正宗分，三是『從勸修利益分以去（從勸勉修行利益的部分開始）』，傳持末代分論。論著必定有其緣由，所以首先闡明序言。因為序言已經興起，所以所說的內容應該有標題，因此接下來第二部分闡明正宗分。聖者造論是爲了利益眾生。

【English Translation】 English version 'Without a separate substance (no other underlying entity)'. Sound is the substance (sound is taken as the underlying entity). Therefore, it is disrespectful (therefore, it is disrespectful). These two sentences clarify the Dharma Jewel (Dharma Jewel). The next sentence praises the Sangha Jewel (Sangha Jewel). 'Speaking of what is truthful (what is said to be truthful)' is to remove wrong views and attain right Dharma. Therefore, it is called 'truthful'. 'Speaking of practitioners (what is said of practitioners)' refers to those who are in a position of insufficiency, studying diligently, so it is called 'practice'. 'What is said, etc. (what is said, etc.)', there are more than one example like this, so it is called 'etc.' The following verse explains the intention of writing the treatise. It contains two meanings: first, half of the verse removes wrong views, and second, half of the verse establishes right views. 'Speaking of wanting to enable sentient beings (saying to enable sentient beings)' explains the person for whom it is done, not for oneself, but specifically for sentient beings. Writing the treatise is a mental action, so it is called 'wanting'. Because evil dharmas are accomplished, one is born in various places, which is called 'sentient beings'. The next sentence explains what needs to be removed. 'Speaking of removing doubt (saying to remove doubt)', hesitation is called doubt, and right faith is the method to counteract doubt, which is called 'removal'. Why remove doubt? Because sentient beings cannot attain the holy path and generate various confusions, all because of doubt, so doubt must be removed. 'Removal' means to dispel. 'Speaking of abandoning wrong attachments (saying to abandon wrong attachments)', sentient beings, because of their belief in a personal self (ātman), consider there to be wrong attachments. Now, clarifying the right meaning, one must abandon wrong attachments. 'Abandoning' means to leave. Why abandon? Because belief in a personal self is the root of all confusions. If there is no belief in a personal self, all confusions have no basis. Question: If so, why is the belief in a personal self in the Abhidhamma (Abhidhamma) not a confusion? Answer: This is in reference to sentient beings in the desire realm (Kāmadhātu), who initiate the practice of the path because of their belief in a personal self, so it is said this way, but this is not the correct reasoning. The following two sentences explain establishing right views. 'Speaking of arising great vehicle right faith (saying to arise great vehicle right faith)', 'right' means non-crooked. The rest of the explanation is the same as before. Why arise this faith? The following points out the intention: to prevent the Buddha nature (Buddha nature) from being cut off. Those who establish faith can attain the permanent Buddha fruit through practice. Therefore, the sutra says: 'Those who generate faith are born into the families of all Buddhas (those who generate faith are born into the families of all Buddhas)', and have already planted the Buddha seed. Among the four true sons in the Śrīmālādevī Siṃhanāda Sūtra (Śrīmālādevī Siṃhanāda Sūtra), the first true son is this matter, because they inherit the Buddha's position, they are called true sons. This is the end of the first section. The second part below formally elaborates on the treatise being written. It contains three parts: first, the introduction; second, 'starting from the section on establishing meaning', establishing the main section; and third, 'starting from the section on encouraging practice and benefits', transmitting the treatise to future generations. Treatises must have their reasons, so first clarify the introduction. Because the introduction has already arisen, the content being said should have a title, so next, the second part clarifies the main section. The sages write treatises to benefit sentient beings.

。造論既周。嘆勝勸學令不斷絕。故次第三明傳持分也。就初序中二門分別。一明經論作序不同。二者隨文解釋。言不同者。經之與論序相則異意則同也。言相異者。經中序者凡有二種。一者證信序。二者發起序。言證信者。阿難稟承佛化欲傳末代。先云如是我從佛聞。證成可信。名證信序。言發起者。如來將說法故先現諸相。招眾有緣。集眾起說。名發起序。論家為序則不如是。無有二序。何故爾者論主是其自意造論不傳佛語。不同阿難直傳佛語故。無如是我聞等言以為證信。又須論主無有現相然後造論。不同如來大聖本說。故無發起。但述其意以為序耳。是故異也。言意同者。經之與論同爲欲說正之初。故名為同也。言隨文釋者。文中有二。一者總表。二者問。有何因緣以下別表其意。就第一中有二。一者總勸起信。二者從有五分以下總判科文。言論曰者。馬鳴菩薩說法之辭也。言有法者。是所說法也。謂七八識言能起者能應起也。言摩訶衍者。是其胡語。此方翻者。摩訶言大。衍是言乘。大乘之言如先說也言信根者。信是諸行之根本也。故言應起大乘信根也。何以故。此法中。信者即是大乘信故。即是最勝感佛近因。故經說言。復有正因。所謂信心首楞嚴等也。信者是其報佛正因。首楞嚴者亦名佛性。即是法佛

【現代漢語翻譯】現代漢語譯本：著作完成之後，爲了讚歎其殊勝之處，勸勉人們學習，使之不斷絕，所以接下來依次闡明傳持分。在最初的序言中，分為兩個方面來分別說明：一是說明經和論的作序不同，二是隨著經文來解釋。說到不同之處，經和論的序在形式上不同，但意義上是相同的。說到形式上的不同，經中的序一般有兩種：一是證信序，二是發起序。說到證信序，阿難尊者秉承佛的教化，想要流傳於後世，首先說『如是我聞，從佛所聞』，以此來證明其可信，這叫做證信序。說到發起序，如來將要說法，所以先顯現各種瑞相，招引有緣之人，聚集大眾，開始說法，這叫做發起序。論家的作序則不是這樣，沒有這兩種序。為什麼呢？因為論主是自己創作理論，不是傳達佛語，不像阿難尊者直接傳達佛語，所以沒有『如是我聞』等語句來作為證明。而且論主不需要顯現瑞相然後才創作理論，不像如來大聖本來就要說法，所以沒有發起序，只是陳述自己的意思作為序言罷了，所以說不同。說到意義相同，經和論都是爲了在將要闡述正法之前所作的，所以說意義相同。說到隨著經文來解釋，經文中有兩個方面：一是總的概括，二是提問。『有何因緣』以下分別闡述其意義。在第一部分中，有兩個方面：一是總的勸勉發起信心，二是從『有五分』以下總的判斷科文。經文中說『論曰』，這是馬鳴菩薩說法的言辭。『言有法者』，是指所要闡述的法。所謂七八識，『言能起者』，是指能夠應時而起的。『言摩訶衍者』，這是胡語（梵語），翻譯成漢語，『摩訶』是大的意思，『衍』是乘的意思，大乘的意思如先前所說。『言信根者』，信心是各種行為的根本，所以說應該發起大乘的信根。為什麼呢？因為此法中，信心就是大乘的信心，就是最殊勝的感應佛的近因，所以經中說，『復有正因，所謂信心首楞嚴等也』。信心是報佛的正因，首楞嚴也叫做佛性，就是法佛。

【English Translation】 English version: After the treatise was completed, in order to praise its excellence and encourage people to study it so that it would not be cut off, the transmission section is explained in order. In the initial introduction, it is explained in two aspects: first, to explain the difference between the introduction of sutras and treatises, and second, to interpret according to the text. Speaking of the difference, the introductions of sutras and treatises are different in form but the same in meaning. Speaking of the difference in form, there are generally two types of introductions in sutras: one is the testimony introduction, and the other is the initiation introduction. Speaking of the testimony introduction, Venerable Ananda, inheriting the Buddha's teachings and wanting to pass them on to future generations, first said, 'Thus have I heard, heard from the Buddha,' to prove its credibility, which is called the testimony introduction. Speaking of the initiation introduction, the Tathagata is about to preach the Dharma, so he first manifests various auspicious signs, attracting those with affinity, gathering the masses, and beginning to preach, which is called the initiation introduction. The introduction of treatise writers is not like this, there are not these two types of introductions. Why? Because the treatise writer is creating his own theories, not conveying the Buddha's words, unlike Venerable Ananda who directly conveys the Buddha's words, so there are no statements such as 'Thus have I heard' to serve as proof. Moreover, the treatise writer does not need to manifest auspicious signs before creating theories, unlike the Tathagata, the great sage, who is originally going to preach, so there is no initiation introduction, but only stating one's own meaning as an introduction, so it is said to be different. Speaking of the same meaning, both sutras and treatises are made before the Dharma is about to be expounded, so it is said to have the same meaning. Speaking of interpreting according to the text, there are two aspects in the text: one is the general summary, and the other is the question. 'What is the reason' below separately elaborates its meaning. In the first part, there are two aspects: one is the general exhortation to initiate faith, and the other is the general judgment of the section from 'having five parts' below. The text says 'The treatise says', these are the words of Bodhisattva Ashvaghosha preaching the Dharma. 'Speaking of having Dharma', refers to the Dharma to be expounded. The so-called seven or eight consciousnesses, 'speaking of being able to arise', refers to being able to arise in response to the time. 'Speaking of Mahayana (Mahāyāna)', this is a foreign language (Sanskrit), translated into Chinese, 'Mahā' means great, 'yāna' means vehicle, the meaning of Mahayana is as previously stated. 'Speaking of the root of faith', faith is the root of all actions, so it is said that the root of faith in Mahayana should be initiated. Why? Because in this Dharma, faith is the faith of Mahayana, which is the most excellent near cause of sensing the Buddha, so the sutra says, 'Again there is a direct cause, namely faith, Shurangama (Śūraṅgama) and so on'. Faith is the direct cause of repaying the Buddha, Shurangama is also called Buddha-nature, which is the Dharma-Buddha.

之正因也。言是故應者總結釋之。自下第二科文說有五分者是總舉也。因緣分等是其別釋。文題可知。自下第二表其造意。此中有二。一者正表其意。二者問。修多羅中以下難解者料簡分別。就初中有二。一者問二者答言有何因緣而造此論者問其造意。自下正答。此中有三。一者略表舉。二者云何為八以下別釋。三者有如是等下結釋也。就別釋中有二。一者總表其意。二者從第三以下出所為人。就初言令眾生離苦者。所以眾生常在三途恒受苦者。由迷理故也。既是非不知。故造作惡行。常在三途。如人自宅無有出期。甚為可愍。是以菩薩造作斯論。顯真極理。令示是非離苦處也。言得究竟樂者。所以眾生不得樂者。不知善行是應行故。是故菩薩說諸善行。令知眾生修行趣入。得涅槃樂。何故非得人天樂者。非究竟故。悉無常故。是不令得也。言非求世間名利敬者。有二意。一者就菩薩說。我為眾生離苦得樂者。我非求名利。避他譏謙。二者所為眾生。我所說法非令得求世間恭敬。唯令求心證無上菩提。故說此法。次明所顯之法。言為欲解釋如來根本義者。出所說理非不了也。下顯其意。令諸眾生解不謬故。或執邪為正。或執妄為真。或執不了以爲了義。皆是謬故。自下第二齣所為人此中有三。一者有善根人。二者示方

【現代漢語翻譯】現代漢語譯本：這是正確的因由。『言是故應者』總結並解釋了它。從下面第二科文『說有五分者』開始是總體的提出。『因緣分』等是分別的解釋。文章的標題可以理解。從下面開始第二部分表明了創作意圖。這裡面有兩點。一是正面表明意圖，二是提問。『修多羅中』以下難以理解的地方進行辨析。在第一點中又有兩點。一是提問，二是回答。『言有何因緣而造此論者』詢問創作意圖。從下面開始正式回答。這裡面有三點。一是簡略地表明，二是『云何為八』以下分別解釋，三是『有如是等』以下總結解釋。在分別解釋中又有兩點。一是總體表明意圖，二是從『第三』以下說明是為誰而作。在最初的『令眾生離苦者』中，眾生之所以常在三途，恒常受苦，是因為迷惑于真理。既然不知是非，所以造作惡行，常在三途，如同人被困在家中沒有出去的期限，非常可憐。因此菩薩創作此論，彰顯真實的極理，使人明白是非，脫離苦難。『言得究竟樂者』，眾生之所以不能得到快樂，是因為不知道善行是應該做的。所以菩薩宣說各種善行，使眾生知道修行進入，得到涅槃的快樂。為什麼不是得到人天之樂呢？因為不是究竟的，都是無常的，所以不讓他們得到。『言非求世間名利敬者』，有兩種含義。一是就菩薩而言，我爲了眾生離苦得樂，我不是爲了求名利，避免他人的譏諷。二是爲了所度的眾生，我所說的法不是爲了讓他們求得世間的恭敬，只是爲了讓他們求得內心證悟無上菩提，所以說此法。接下來闡明所要彰顯的法。『言為欲解釋如來根本義者』，說明所說的道理不是沒有根據的。下面彰顯其意，使眾生理解不產生謬誤。或者執著邪惡為正義，或者執著虛妄為真實，或者執著不了義為究竟義，都是謬誤的。從下面開始第二部分說明是為誰而作，這裡面有三類人。一是有善根的人，二是示方（指示方向）

【English Translation】 English version: This is the correct cause. '言是故應者' (Yan shi gu ying zhe) summarizes and explains it. Starting from the second section '說有五分者' (Shuo you wu fen zhe), it is a general introduction. '因緣分' (Yin yuan fen, the section on causes and conditions) and others are separate explanations. The title of the text is understandable. From below, the second part indicates the intention behind the creation. There are two points here. First, it directly states the intention, and second, it raises a question. The parts that are difficult to understand from '修多羅中' (Xiu tuo luo zhong, within the Sutras) are analyzed and distinguished. Within the first point, there are two sub-points. First, a question is asked, and second, an answer is given. '言有何因緣而造此論者' (Yan you he yin yuan er zao ci lun zhe) asks about the intention behind the creation. From below, the formal answer begins. There are three points here. First, a brief statement is made, second, '云何為八' (Yun he wei ba, what are the eight) and below explain separately, and third, '有如是等' (You ru shi deng, having such qualities) and below provide a concluding explanation. Within the separate explanations, there are two points. First, a general intention is stated, and second, from '第三' (Di san, the third) and below, it is explained for whom it is written. In the initial '令眾生離苦者' (Ling zhong sheng li ku zhe, to enable sentient beings to be free from suffering), the reason why sentient beings are constantly in the three evil realms and constantly suffer is because they are deluded about the truth. Since they do not know right from wrong, they create evil deeds and are constantly in the three evil realms, like a person trapped at home with no hope of leaving, which is very pitiful. Therefore, the Bodhisattva creates this treatise to reveal the ultimate truth, enabling people to understand right from wrong and escape suffering. '言得究竟樂者' (Yan de jiu jing le zhe, to attain ultimate happiness), the reason why sentient beings cannot attain happiness is because they do not know that good deeds are what should be done. Therefore, the Bodhisattva proclaims various good deeds, enabling sentient beings to know to practice and enter, attaining the happiness of Nirvana. Why not attain the happiness of humans and gods? Because it is not ultimate, and it is all impermanent, so they are not allowed to attain it. '言非求世間名利敬者' (Yan fei qiu shi jian ming li jing zhe, not seeking worldly fame, profit, and respect), there are two meanings. First, regarding the Bodhisattva, I am doing this for sentient beings to be free from suffering and attain happiness, and I am not seeking fame and profit, avoiding others' criticism. Second, for the sentient beings being saved, the Dharma I speak is not for them to seek worldly respect, but only for them to seek inner enlightenment of unsurpassed Bodhi, so I speak this Dharma. Next, it clarifies the Dharma to be revealed. '言為欲解釋如來根本義者' (Yan wei yu jie shi ru lai gen ben yi zhe, to explain the fundamental meaning of the Tathagata), it explains that the reason being spoken is not without basis. Below, it clarifies the intention, so that sentient beings' understanding does not produce errors. Either clinging to evil as righteousness, or clinging to falsehood as truth, or clinging to incomplete meaning as ultimate meaning, all are errors. From below, the second part explains for whom it is written, and there are three types of people here. First, those with good roots, and second, 示方 (shi fang, those who show the direction).

便訊息業者無善根人。三者示修止觀以下明凡夫二乘。就初中一厚信次一薄信。言善根成就眾生者。此種性以上分得賢首證信位。故何以知者。佛性四句中為善根人故。言善根微少眾生者。是十信人也。以玄信故自下第二無善根人。言示方便者。依此論中悔過禮佛等也。言消惡業者此是業障。言善護心者是報障也。言遠離癡慢出邪網者是煩惱障癡慢是其五鈍使也。邪網是五利使也。此等三障皆滅除也。小乘法中但伏煩惱。不能除二。大乘法中皆斷三障。自下第三益凡夫二乘。此中有二。一者總釋凡二乘。二者別釋。言修止觀者。止是定也。觀是慧也。對治凡夫二乘心過故者。凡夫有著有之過。二乘有著無之過。為凡著有故令修定。為二乘人故令修慧。自下第二別釋。此中初一就凡。后一就二乘。言專念方便者。是其定也。言生佛前不退信者。得益不虛。如生凈土常見佛面。恒聞妙法。信心增強不退失也。自下次明二乘。言示利益者是慧益也。慧益不虛故勸修也。自下第三總結意也。亦可此八種因緣中。初一是總。后七別釋。就別釋中初一正釋。離苦章門。后七是其釋別。得樂章門。眾生離苦要是解理。眾生得樂由是行。故善行之首信心是也。余義同前。自下第二有難解者。重料簡。此中有二。一者問。二者答。就答中

有三。一者略二者廣三者結。初中二句。一初所為人後所寄人。言眾生根行不等者。受道眾生心器不平也。根者就昔。行者據今。昔根今欲深淺不同。故言不等。言受解緣別者。昔是極聖說經是佛。今日論主不足之人。故言緣別。既言所寄不同所為不等。何不重說。自下廣釋。此中有三。初釋緣勝所為亦勝。中釋衰事。后釋當機。言佛在世時者。表其時勝。眾生利根者所為之勝。能說之人以下表所寄勝。色心業勝者。色者是其三十二相。是身業也。心者是其大悲大慈。是意業也。言業勝者以因題果。以業勝故所感果勝。言圓音一演異類等解者是口業也。如來一音大小並陳。隨機等解。不差機說。此則佛為不虛說法。華嚴云。如來一音演說法。眾生隨力各得解也。三業皆勝故言緣勝。言則不須論者。結釋利根。以鈍根故造論解經。乃得悟解。以利根故佛說則解。故不須論也。自下第二釋衰事。若如來滅後者。表其時衰。或有眾生者。所為不等。兩雙四句。所謂有力無力。初二句有力。后二句無力。初中廣聞小解。小聞多解。是為一雙。或有眾生無自心力以下明無力人。此中有二句。初無力故廣聞而得解者。后句無力故廣聞不得心樂少文而得多解。是為一雙。如是論者以下明正當機。猶前第四人也。此論文略而義無不盡。

故言總攝如來廣大深法無邊義故也。非是小乘狹小之理。故言廣大。佛乃所窮故言深法。理無限齊故言無邊應說此論者。結表造意。初序分訖。立義分下。自下第二明正釋分。此中有三。初立義分。中解釋分。后修行信心分。何故有此三分者。有二意。一者說法次第。欲說法者先制義宗。故先立義。宗既定廣分別示故次第二解釋分也。說法之意非但空說。如說修行得利益。故說法既周。故次第三修行信心分。二者說法所為。以三根故。故有三段。謂上中下。以上根故說立義分。為中根故說解釋分。為下根故說修行信心分。上中二人說法可爾。下根人中何不廣說。上中說理法時即得悟解。下根之人不得悟解。顯示行法。令勸修行爾乃得入。以行劣故以行令入。故不廣說也初中有三。一表章門。二正釋義。三以總結。次說立義分者。是表章門。立者制定義。義者有深所以。目之為義。大乘極理豈是淺由。故深所以。摩訶衍者以下正釋。此中有二。初立二章門。后釋二章門。摩訶言大。衍是言乘。此義如前廣釋。所言法者。自體名法。理不賴他。故言自體。問曰。萬法無有別守自性。以樂德中無生滅義名之為常。如是一切何不賴他。解曰。萬法一體無異體。故以樂體異無有常體。故言無賴。難曰。若爾以堅觸用以為柱用。無

【現代漢語翻譯】現代漢語譯本：因此說總攝瞭如來廣大甚深的無邊義理。不是小乘狹隘的道理，所以說是廣大。佛是所能窮盡的，所以說是甚深之法。義理無限齊等，所以說是無邊。應當宣說此論的人，總結並表明造論的意圖。最初的序分結束。從立義分開始，下面第二部分闡明正式的解釋部分。這部分有三部分：首先是立義分，中間是解釋分，最後是修行信心分。為什麼有這三部分呢？有兩個原因：一是說法的次第。想要說法的人，先要制定義理的宗旨，所以先確立義理。宗旨確定后，再廣泛地分別闡釋，所以其次是解釋分。說法的意圖不僅僅是空談，而是像所說的修行能夠獲得利益，所以說法周全后，其次是修行信心分。二是說法所針對的對象，因為有上、中、下三種根器的人，所以有三個部分。為上根器的人說立義分，為中根器的人說解釋分，為下根器的人說修行信心分。為上根器和中根器的人說法還可以，為什麼不為下根器的人廣為解說呢？因為上根器和中根器的人在聽聞義理時就能領悟理解，而下根器的人不能領悟理解，所以要顯示修行的方法，勸導他們修行才能得以進入。因為根性遲鈍，所以通過修行來引導他們進入，因此不廣為解說。最初的立義分中有三部分：一是表章門，二是正式解釋義理，三是以總結。接下來要說的立義分，就是表章門。立，是制定義理；義，是有深刻的道理，所以稱之為義。大乘的極深義理豈是淺顯的緣由，所以說是深刻的道理。摩訶衍（Mahayana），下面正式解釋。這部分有兩部分：一是確立二章門，二是解釋二章門。摩訶（Mahā）是大的意思，衍是乘的意思。這個義理如前面廣泛解釋的那樣。所說的法，以其自身為體，稱為法。義理不依賴於其他，所以說是自體。有人問：萬法沒有各自固守的自性，以樂德中沒有生滅的意義，稱之為常。像這樣的一切為什麼不依賴於其他呢？解答說：萬法一體，沒有不同的個體，所以以樂體為異，沒有常體，所以說不依賴。有人反駁說：如果這樣，以堅硬的觸覺作用作為柱子的作用，沒有

【English Translation】 English version: Therefore, it is said that it comprehensively encompasses the vast and profound, boundless meaning of the Tathagata's (如來) deep Dharma (法). It is not the narrow principle of the Hinayana (小乘), so it is called vast. The Buddha (佛) is what can be exhausted, so it is called the profound Dharma. The principle is infinitely equal, so it is called boundless. Those who should expound this treatise summarize and express the intention of creating the treatise. The initial introductory section ends. Starting from the Establishing Meaning Section, the second part below clarifies the formal interpretation section. This section has three parts: first, the Establishing Meaning Section; in the middle, the Explaining Section; and finally, the Cultivating Faith Section. Why are there these three parts? There are two reasons: one is the order of preaching the Dharma. Those who want to preach the Dharma must first establish the purpose of the doctrine, so they first establish the meaning. Once the purpose is determined, it is widely explained and demonstrated, so the second is the Explaining Section. The intention of preaching the Dharma is not just empty talk, but like the saying that practicing can obtain benefits, so after the Dharma is preached completely, the third is the Cultivating Faith Section. Second, the object of preaching the Dharma, because there are three types of people with superior, intermediate, and inferior faculties, so there are three sections. The Establishing Meaning Section is for people with superior faculties, the Explaining Section is for people with intermediate faculties, and the Cultivating Faith Section is for people with inferior faculties. It is acceptable to preach the Dharma to people with superior and intermediate faculties, but why not explain it widely to people with inferior faculties? Because people with superior and intermediate faculties can understand when they hear the Dharma, while people with inferior faculties cannot understand, so they need to show the method of practice and encourage them to practice in order to enter. Because their nature is dull, they are guided to enter through practice, so it is not explained widely. The initial Establishing Meaning Section has three parts: one is the Manifestation Chapter, two is the formal explanation of the meaning, and three is the summary. The Establishing Meaning Section that will be discussed next is the Manifestation Chapter. 'Establishing' means establishing the meaning; 'meaning' means having profound principles, so it is called meaning. The extremely profound principle of Mahayana (摩訶衍) is not a shallow reason, so it is called a profound principle. Mahayana, the following is the formal explanation. This section has two parts: one is establishing the two chapters, and two is explaining the two chapters. 'Mahā' (摩訶) means great, and 'Yana' (衍) means vehicle. This principle is as widely explained before. What is called Dharma, with its own essence as the body, is called Dharma. The principle does not depend on others, so it is called self-essence. Someone asks: All dharmas do not have their own self-nature, and the meaning of non-birth and non-death in the virtue of joy is called permanence. Why does everything like this not depend on others? The answer is: All dharmas are one body, there is no different individual, so the body of joy is different, there is no permanent body, so it is said that it does not depend. Someone rebuts: If so, using the tactile function of hardness as the function of a pillar, there is no

異柱用。亦應此柱無賴他乎。解言。不例。柱是無體。以四微上假號柱。名賴他義。顯真法之中。同一體中隨義分萬。舉一尋體即是其體。萬亦如是。一中全體。萬中全體。何用彼中他用為己。他體為己。此真法中。同一體中萬義互相緣集。不相舍離。故經說言。譬如父母。各各異故。故名無常。有彼此者即是無常。理是一體無彼此故。故湛然常。又經說言。我所說法非一非異。湛然常住非如假合一。故言非一。非如實法各別體故。故言非異。是故異也。所言義者。隨事名義。雖體一味而隨義萬差。然則體義不殊。無有一性。即是如故。而無不性。義差別故。此二即是極理體狀。自下第二正釋章門。此中有二。初釋法章門。后釋義章門。初中有二。一者正釋。二何以下轉釋。初中有三句。一表出法體。二是心下明其用。三依於此下明立義意。所言法者牒前章門。謂眾生心者。以法受生。名為眾生。此是就凡。若通言之眾法合生名為眾生。此是通聖。心者是其三聚法中。簡色無作是心法也。此心即是有命中實故名真心問曰。何故心是理乎。答。理非物造。故名為理。非為木石。神知之慮故名為心。是心則攝一切世間出世間者。如此理者諸法中體。以用歸體。故言則攝。用雖眾多無出染凈。染則世間。凈則出世。依於此心

【現代漢語翻譯】現代漢語譯本異柱的作用也是如此。難道這根柱子要依賴其他的柱子嗎？解釋說：不能這樣類比。柱子本身沒有實體，只是在四微（地、水、火、風）之上假立的名稱，所以說依賴其他。這顯示了真法之中，同一個本體中隨著意義而分化出萬象。舉出一個，就能尋到本體，那就是它的本體。萬象也是如此。一中包含全體，萬中也包含全體。哪裡需要從其他事物中取用為己用，或者把其他本體當作自己的本體呢？這在真法中是不成立的。在同一個本體中，萬種意義互相緣起聚集，不互相捨棄分離。所以經中說：『譬如父母，各自不同，所以名為無常。』有彼此分別的就是無常。理體是一體的，沒有彼此之分，所以湛然常住。又經中說：『我所說的法非一非異。』湛然常住，不是像虛假的結合那樣成為一，所以說非一。也不是像真實存在的法那樣各有不同的本體，所以說非異。所以說是異。所說的『義』，是隨著事物而產生的名稱意義。雖然本體只有一個味道，但隨著意義而有萬種差別。然而本體和意義並不相違背，沒有一個不變的自性，這就是如如不動的本體，而又無所不是，因為意義有差別。這兩種就是極理的本體狀態。下面第二部分正式解釋章門。這部分分為兩部分：首先解釋法章門，然後解釋義章門。在解釋法章門中，又分為兩部分：一是正面解釋，二是『何以下轉釋』。在正面解釋中，有三句話：一是標出法的本體，二是『心下明其用』，三是『依於此下明立義意』。所說的『法』，是承接前面的章門。『謂眾生心者』，因為眾生由法而生，所以名為眾生。這是就凡夫而言。如果通俗地說，眾法合和而生，名為眾生。這是通用於聖人。『心者』，是在三聚法（善法、惡法、無記法）中，簡別於色法和無作法，是心法。這個心就是有命中的真實，所以名為真心。問：為什麼心就是理呢？答：理不是被製造出來的，所以名為理。不是木頭石頭，而是具有神知之慮的，所以名為心。這個心就攝取了一切世間和出世間法。像這樣的理，是諸法中的本體。因為作用歸於本體，所以說『則攝』。作用雖然眾多，但沒有超出染和凈。染就是世間法，凈就是出世間法。依于這個心。

【English Translation】 English version The function of different pillars is also like this. Should this pillar rely on other pillars? The explanation is: it cannot be compared like that. A pillar itself has no substance; it is merely a name provisionally established upon the four elements (earth, water, fire, and wind), so it is said to rely on others. This reveals that within the true Dharma, the same essence differentiates into myriad phenomena according to meaning. By pointing out one, one can find the essence, which is its essence. The myriad phenomena are also like this. One contains the whole, and the myriad also contain the whole. Where is the need to take from other things for one's own use, or to regard other substances as one's own? This is not established in the true Dharma. Within the same essence, myriad meanings arise and gather together interdependently, without abandoning or separating from each other. Therefore, the sutra says: 'Like parents, each is different, so they are called impermanent.' That which has distinctions of 'this' and 'that' is impermanent. The principle is one essence, without distinctions of 'this' and 'that', so it is eternally still (湛然常). Furthermore, the sutra says: 'The Dharma I speak is neither one nor different.' Eternally still, it is not like a false combination becoming one, so it is said to be not one. Nor is it like truly existing dharmas each having different substances, so it is said to be not different. Therefore, it is different. The 'meaning' that is spoken of is the name and meaning that arise according to things. Although the essence is of one flavor, it has myriad differences according to meaning. However, the essence and meaning do not contradict each other; there is no unchanging self-nature. This is the thusness (如如) of the unchanging essence, and yet it is all that is not, because meaning has differences. These two are the state of the ultimate principle. The second part below formally explains the chapter gates (章門). This part is divided into two parts: first, explain the Dharma chapter gate (法章門), and then explain the Meaning chapter gate (義章門). In explaining the Dharma chapter gate, it is again divided into two parts: one is the direct explanation, and the other is 'What follows is the transferred explanation (何以下轉釋)'. In the direct explanation, there are three sentences: one is to state the essence of the Dharma, the second is 'Below, the mind clarifies its function (心下明其用)', and the third is 'Based on this, below, clarify the intention of establishing meaning (依於此下明立義意)'. The 'Dharma' that is spoken of is in continuation of the previous chapter gate. 'What is meant by the mind of sentient beings (眾生心者)' is that because sentient beings are born from the Dharma, they are called sentient beings. This is in reference to ordinary beings. If speaking generally, the combined arising of all dharmas is called sentient beings. This is applicable to sages. 'The mind (心者)' is, within the three aggregates of dharmas (善法, 惡法, 無記法), distinguished from form (色法) and non-action (無作法), it is the mind-dharma. This mind is the reality within life, so it is called the true mind (真心). Question: Why is the mind the principle (理)? Answer: The principle is not manufactured, so it is called the principle. It is not wood or stone, but has the consideration of divine knowledge, so it is called the mind. This mind encompasses all worldly and other-worldly dharmas. Like this principle, it is the essence within all dharmas. Because function returns to the essence, it is said to 'encompass'. Although the functions are numerous, they do not exceed defilement and purity. Defilement is worldly dharma, and purity is other-worldly dharma. Based on this mind.

以下明其立義。此心理故據此明義。顯示摩訶衍義者。即是其說大乘義也。何以故下明傳釋。所以是心世出世法體者。彼前第二句釋之。以二義釋。一義云是心真如相者即是第九識。第九識是其諸法體故。故言即示摩訶衍體故也。是心生滅因緣相者是第八識。第八識是其隨緣轉變隨染緣故生滅因緣相也。何以知者。文中言即示摩訶衍體相用故也。用是正義。體相隨來。於一心中絕言離緣為第九識。隨緣變轉是第八識。則上心法有此二義。是第八識隨緣本故。世及出世諸法之根原故言則攝。前中但言八識。後轉釋中了顯二識。故言體用。第八識者攝體從用。故言為用。心生滅也。上中具明染凈二用。釋中但明隨染之用。故勝鬘云。有二難可了知。自性清凈心難可了知。彼心為煩惱所染難可了知。彼言自性清凈。猶此心真如。本來無二。言用大者。用有二種。一染二凈。此二用中各有二種。染中二者。一依持用。二緣起用。依持用者。此真心者能持妄染若無此真妄則不立。故勝鬘云。若無藏識不種眾苦。識七法不住不得厭苦樂求涅槃。言緣起用者。向依持用雖在染中而不作染。但為本耳。今與妄令緣集起染。如水隨風集起波浪。是以不增不減。解言。即此法界輪轉五道。名為眾生。染用如是。凈用亦有二種。一者隨緣顯用

【現代漢語翻譯】現代漢語譯本：下面來明確它的意義。這個心理活動是根據這個來闡明意義的。顯示摩訶衍（Mahayana，大乘）的意義，就是說明大乘的意義。為什麼呢？下面解釋傳承的意義。為什麼說心是世間和出世間法的本體呢？這是前面第二句解釋的。用兩種意義來解釋。一種意義是說心是真如相，那就是第九識。第九識是諸法的本體，所以說顯示了摩訶衍的本體。心是生滅因緣相，這是第八識。第八識是隨因緣轉變，隨著染污的因緣而生滅的因緣相。怎麼知道的呢？文中說顯示了摩訶衍的體、相、用。用是正面的意義，體和相隨之而來。在一心中，斷絕言語，遠離因緣的是第九識。隨著因緣轉變的是第八識。那麼，上面的心法就有這兩種意義。第八識是隨因緣的根本，是世間和出世間諸法的根源，所以說『則攝』。前面只是說了八識，後面轉而解釋時，顯明瞭兩種識，所以說『體用』。第八識是從用來說本體，所以說是『為用』，心生滅。上面詳細說明了染污和清凈兩種作用。解釋中只說明瞭隨著染污的作用。所以《勝鬘經》說，有兩種難以瞭解，自性清凈心難以瞭解，那個心被煩惱所染難以瞭解。那裡說的自性清凈，就像這裡說的心真如，本來沒有差別。說到用大，用有兩種，一是染污，二是清凈。這兩種用中各有兩種。染污中的兩種，一是依持用，二是緣起用。依持用是說，這個真心能夠保持虛妄的染污，如果沒有這個真，虛妄就不能成立。所以《勝鬘經》說，如果沒有藏識（Alaya-vijnana，阿賴耶識），就不會種下眾多的痛苦，識、七法不能安住，就不能厭惡痛苦，喜好快樂，追求涅槃。緣起用是說，前面的依持用雖然在染污中，但不產生染污，只是根本而已。現在和虛妄令因緣聚集而產生染污，就像水隨著風聚集而產生波浪。因此不增不減。解釋說，就是這個法界輪轉五道，名為眾生。染污的作用是這樣。清凈的作用也有兩種，一是隨緣顯現作用。

【English Translation】 English version: Now, let's clarify its meaning. This psychological activity is based on this to clarify the meaning. To reveal the meaning of Mahayana (大乘), is to explain the meaning of the Great Vehicle. Why? The following explains the meaning of transmission. Why is it said that the mind is the substance of worldly and transcendental dharmas? This is explained in the second sentence above. It is explained in two senses. One sense is that the mind is the aspect of Suchness (真如), which is the ninth consciousness (識). The ninth consciousness is the substance of all dharmas, so it is said to reveal the substance of Mahayana. The mind is the aspect of the cause and condition of arising and ceasing, which is the eighth consciousness. The eighth consciousness is the aspect of the cause and condition of arising and ceasing according to conditions, following the defiled conditions. How do we know this? The text says that it shows the substance, form, and function of Mahayana. Function is the positive meaning, and substance and form follow. In one mind, the ninth consciousness is the one that cuts off words and is far from conditions. The eighth consciousness is the one that changes with conditions. Then, the above mind-dharma has these two meanings. The eighth consciousness is the root of following conditions, and it is the root of all worldly and transcendental dharmas, so it is said 'then includes'. The previous only said eight consciousnesses, and the latter explanation clarifies the two consciousnesses, so it is said 'substance and function'. The eighth consciousness takes substance from function, so it is said to be 'for function', the mind arises and ceases. The above clearly explains the two functions of defilement and purity. The explanation only explains the function of following defilement. Therefore, the Shrimala Sutra says that there are two things that are difficult to understand: the self-nature pure mind is difficult to understand, and that mind is difficult to understand because it is defiled by afflictions. The self-nature purity mentioned there is like the mind Suchness mentioned here, which is originally no different. Speaking of the great function, there are two kinds of function, one is defilement and the other is purity. Each of these two functions has two kinds. The two in defilement are the supporting function and the arising function. The supporting function is that this true mind can hold false defilement. If there is no truth, falsehood cannot be established. Therefore, the Shrimala Sutra says that if there is no Alaya-vijnana (藏識), many sufferings will not be planted, and the seven dharmas of consciousness cannot abide, and one cannot be disgusted with suffering, like happiness, and seek Nirvana. The arising function is that the previous supporting function is in defilement but does not produce defilement, it is only the root. Now, with falsehood, the conditions are gathered to produce defilement, just like water gathers with the wind to produce waves. Therefore, it neither increases nor decreases. The explanation says that this Dharma Realm revolves through the five paths and is called sentient beings. The function of defilement is like this. There are also two kinds of pure function, one is the function of manifesting according to conditions.

。二者隨緣作用。言顯用者。真識之體本為妄覆。修行對治后息妄染。雖體本來凈隨緣得言始凈顯也。是故說為性凈法佛無作因果是名顯用。問曰。若修行始凈者何故得言無作因果。答。雖顯由修體非今生。故曰無作。問曰。若非今生何故名果。隨緣故名為果也。若據體言非因非果湛然一味。而就妄論真。在因名因。在果名果。故名因果。言作用者。本在凡時但是理體。無有真用。但本有義。后隨對治始生真用。是故說為方便報佛有作因果。又云。但是一中義分為二。言能生一切世間出世間善因果者。世間是其染用之義。出世間者凈用之義。此是總說理用也。下就人以顯諸佛本所乘者依此識。故諸佛得成。無此余緣故。本所乘故。菩薩皆乘此法到如來地者。此識為正因。菩薩修行得成佛道。此之用也。自下緣也。次說解義分者表顯也。自下第二廣釋之中有三。初所辨正理無有邪局故。先明顯示正義。立正既周。宜以遣邪。故次第二對治邪執示是非。已拖是可入故。次第三發趣道相。段意如是。之三句別三段名也。顯示正義者。以下正明初段。此中有二。一明題章門。二依一心下正釋正義。就第二中有二。一者總別略釋。二者心真如者。即一法界以下別列廣釋。初中有四。一者總表數。二者列二章門。三者略釋。四者此

【現代漢語翻譯】二者隨緣而起作用。說到『顯用』，是說真識的本體本來被虛妄所覆蓋，通過修行對治后，止息了虛妄的染污。雖然本體本來清凈，但隨順因緣才得以顯現清凈，所以說是『性凈法佛』，是『無作因果』，這叫做『顯用』。問：如果修行才開始清凈，為什麼能說是『無作因果』呢？答：雖然顯現是由於修行，但本體並非現在才產生，所以說是『無作』。問：如果不是現在產生，為什麼稱之為『果』呢？答：隨順因緣的緣故，稱之為『果』。如果從本體來說，非因非果，湛然一味。而就虛妄來論真，在因位時稱為『因』，在果位時稱為『果』，所以稱為『因果』。說到『作用』，本來在凡夫時，只是理體，沒有真實的作用，只是本有這種可能性。後來隨著對治，才開始產生真實的作用，所以說是『方便報佛』，是『有作因果』。又說：『但是一中義分為二』，說到能生一切世間和出世間的善因果，世間是其染污作用的含義，出世間是其清凈作用的含義。這是總的說明理體和作用。下面就人來顯明諸佛本來所依乘的，是依此識（Alaya-識，阿賴耶識）。因為這個緣故，諸佛才能成就，沒有其他的因緣。所以說是本來所依乘的。菩薩都依乘此法到達如來地，此識是正因，菩薩修行得以成就佛道，這是它的作用。下面是緣。接下來是『解義分』，表示顯明的意思。從下面開始是第二大段，廣泛解釋，其中有三部分。第一，所辨明的正理沒有邪曲，所以先說明顯示正義。樹立正義已經周全，就應該去除邪見，所以第二部分是對治邪執，指示是非。已經拖延了，可以進入正題了。第三部分是發起趨向于道的相狀。段落的意義是這樣。這三句話分別代表三個段落的名稱。『顯示正義』，以下正式說明第一段。這其中有兩部分。第一部分是說明題章門，第二部分是『依一心下』，正式解釋正義。在第二部分中又有兩部分。第一部分是總的概括解釋，第二部分是『心真如者，即一法界』以下，分別列出廣泛的解釋。第一部分中有四點。第一點是總的標出數量，第二點是列出兩個章門，第三點是概括解釋，第四點是『此』。

【English Translation】 The two operate according to conditions. When speaking of 'manifestation of function', it means that the substance of true consciousness is originally covered by delusion. After cultivation and treatment, the defilements of delusion cease. Although the substance is originally pure, it is only through conditioning that it can be said to be initially manifested as pure. Therefore, it is said to be 'self-nature pure Dharma Buddha', which is 'causation without action'. This is called 'manifestation of function'. Question: If purity begins with cultivation, why is it said to be 'causation without action'? Answer: Although the manifestation is due to cultivation, the substance is not newly produced. Therefore, it is said to be 'without action'. Question: If it is not newly produced, why is it called 'result'? Answer: It is called 'result' because of conditioning. If we speak of the substance, it is neither cause nor result, but a pure, unified essence. However, when discussing truth in terms of delusion, it is called 'cause' when it is in the causal stage and 'result' when it is in the resultant stage. Therefore, it is called 'causation'. When speaking of 'function', it is originally only the principle in ordinary beings, without true function, but only the potential for it. Later, with treatment, true function begins to arise. Therefore, it is said to be 'expedient reward Buddha', which is 'causation with action'. It is also said: 'But the meaning in one is divided into two.' When speaking of the ability to produce all wholesome causes and results of the mundane and supramundane realms, the mundane is the meaning of its defiled function, and the supramundane is the meaning of its pure function. This is a general explanation of principle and function. Below, it is shown through people that what all Buddhas originally rely on is this consciousness (Alaya-vijnana). Because of this, Buddhas can attain enlightenment; there is no other cause. Therefore, it is said to be what they originally rely on. Bodhisattvas all rely on this Dharma to reach the stage of Tathagata. This consciousness is the direct cause, and Bodhisattvas cultivate to attain Buddhahood. This is its function. Below are the conditions. Next is the 'section on explaining the meaning', which means to reveal and clarify. From below begins the second major section, which is a broad explanation, consisting of three parts. First, the correct principle being discussed is free from deviation, so it first clarifies and reveals the correct meaning. Once the establishment of the correct meaning is complete, it is appropriate to remove wrong views. Therefore, the second part is to treat wrong attachments and indicate what is right and wrong. Having been delayed, it is now possible to enter the main topic. The third part is to initiate the aspect of progressing towards the path. The meaning of the sections is like this. These three sentences represent the names of the three sections respectively. 'Revealing the correct meaning': From below, the first section is formally explained. There are two parts in this. The first part is to explain the title and chapter, and the second part is 'relying on one mind below', formally explaining the correct meaning. In the second part, there are again two parts. The first part is a general summary explanation, and the second part is 'the mind as true suchness is the one Dharma realm' below, listing separate and broad explanations. There are four points in the first part. The first point is to generally indicate the number, the second point is to list the two chapter doors, the third point is a summary explanation, and the fourth point is 'this'.

義云何以下轉釋。依一心法者。簡異色無作二聚。但一心聚故言一心就此明義故名為依。有二種門者。隨義依數。云何為二以下第二列二章門。心真如者。是第九識。全是真故名心真如。心生滅者。是第八識隨緣成妄。攝體從用。攝在心生滅中。亦一師云。六識七識生滅也。問。全是妄不是。若爾生滅不非是。何故如是。妄者就用。生滅者就法體。隨用故成。法體真故非是生滅。故經說言。不染而染其體常住。問曰。真妄相違無相合理。何故言一心。答曰。隨妄義邊終日成妄而不妨真。全真義邊終日令真而不妨妄。如柱實法義邊全滅無有續轉。假名義邊全轉無有滅義而不相礙。有為尚在轉滅二義不相礙妨。何況真心有二義乎。問曰。何故如就妄論真。真與妄合緣集起盡名心生滅。言是二門皆各總攝一切法者有二義。一義云。心真如中皆攝出世間一切法。心生滅中皆攝世間一切法。故皆名總攝也。二義云。心真如中皆攝世間出世間一切法。心生滅中亦爾。何者雖真如不隨緣染凈所依。諸法之體。如影依形。故言各攝。心生滅中。隨凈緣者轉理成行。隨染成妄。故言皆攝。自下第四轉釋。此義云何。何故二門各攝一切法者。一心二義故。故言是二門不相離故也。義分為二。非是別體故言不離。自下第二別釋章門。此中有三

【現代漢語翻譯】現代漢語譯本『義云何以下轉釋』（『義云何』以下是進一步的解釋）。『依一心法者』（依據一心之法），是爲了區別於色無作二聚（『色』和『無作』兩種聚合）。因為只是一心聚合，所以說『一心』，就此闡明意義，所以稱為『依』。『有二種門者』（有兩種門），是隨順意義和數量。『云何為二以下第二列二章門』（什麼是二，以下第二部分列出兩個章節的門）。『心真如者』（心真如），是第九識（第九識，又稱阿賴耶識，是儲存一切經驗的根本識）。完全是真，所以名為『心真如』。『心生滅者』（心生滅），是第八識（第八識，又稱阿陀那識，是執持種子的識）隨緣而成為虛妄。從本體攝入作用，攝在『心生滅』中。也有一位老師說，是六識（眼、耳、鼻、舌、身、意）和七識（末那識，是執著『我』的識）的生滅。問：全是虛妄不是嗎？如果是這樣，生滅不是非真嗎？為什麼這樣說？虛妄是指作用，生滅是指法體。隨順作用而成就，法體是真，所以不是生滅。所以經書上說：『不染而染，其體常住』。問：真妄相互違背，沒有相互融合的道理，為什麼說一心？答：隨順虛妄的意義，終日成就虛妄，但不妨礙真。完全是真的意義，終日令真，但不妨礙虛妄。如同柱子的真實法義方面，完全滅絕沒有延續和轉變。假名義方面，完全轉變沒有滅絕的意義，而不相互妨礙。有為法尚且存在轉變和滅絕兩種意義不相互妨礙，何況真心具有兩種意義呢？問：為什麼好像就虛妄來論述真？真與妄結合，因緣聚集而生起和消滅，名為心生滅。說『是二門皆各總攝一切法者』（這兩個門各自總攝一切法），有兩種意義。一種意義是：心真如中，都攝取出世間一切法。心生滅中，都攝世間一切法。所以都名為總攝。第二種意義是：心真如中，都攝世間和出世間一切法。心生滅中也是這樣。為什麼呢？雖然真如不隨順因緣，是染凈所依，是諸法的本體，如同影子依靠形體，所以說各自攝取。心生滅中，隨順清凈的因緣，轉變理而成行。隨順染污的因緣，成就虛妄，所以說都攝取。從下面開始第四部分轉而解釋。『此義云何』（這個意義是什麼）？為什麼兩個門各自攝取一切法？因為一心具有兩種意義，所以說這兩個門不相離。意義分為兩種，不是不同的本體，所以說不分離。從下面開始第二部分分別解釋章節的門。這其中有三個方面。

【English Translation】 English version '義云何以下轉釋' (The following explains '義云何' - What is the meaning?). '依一心法者' (Relying on the One Mind Dharma) distinguishes it from the two aggregates of '色無作二聚' (form and non-action). Because it is only the aggregation of One Mind, it is called 'One Mind'. Explaining the meaning based on this is why it is called 'relying'. '有二種門者' (There are two kinds of gates) follows the meaning and number. '云何為二以下第二列二章門' (What are the two? The second part below lists the two chapter gates). '心真如者' (Mind as Suchness) is the ninth consciousness (the ninth consciousness, also known as the Alaya consciousness, is the fundamental consciousness that stores all experiences). It is entirely true, hence the name 'Mind as Suchness'. '心生滅者' (Mind of arising and ceasing) is the eighth consciousness (the eighth consciousness, also known as the Adana consciousness, is the consciousness that holds the seeds) becoming illusory depending on conditions. It is included in 'Mind of arising and ceasing' by taking the function from the substance. One teacher also says that it is the arising and ceasing of the six consciousnesses (eye, ear, nose, tongue, body, and mind) and the seventh consciousness (Manas consciousness, which is the consciousness that clings to 'I'). Question: Is it entirely illusory or not? If so, isn't arising and ceasing not true? Why is it said this way? Illusory refers to the function, arising and ceasing refers to the Dharma body. It is accomplished by following the function. The Dharma body is true, so it is not arising and ceasing. Therefore, the sutra says: 'Not defiled yet defiling, its substance is constant'. Question: Truth and illusion contradict each other, there is no reason for them to be compatible, why is it called One Mind? Answer: Following the meaning of illusion, it accomplishes illusion all day long without hindering truth. The meaning of being entirely true, it makes it true all day long without hindering illusion. Just like the real Dharma meaning of a pillar, it is completely extinguished without continuation and transformation. In terms of the meaning of provisional name, it completely transforms without the meaning of extinction, and they do not hinder each other. Even conditioned dharmas still have the two meanings of transformation and extinction not hindering each other, how much more so for the true mind having two meanings? Question: Why does it seem to discuss truth based on illusion? Truth and illusion combine, conditions gather to arise and cease, named Mind of arising and ceasing. Saying '是二門皆各總攝一切法者' (These two gates each encompass all dharmas) has two meanings. One meaning is: In Mind as Suchness, all supramundane dharmas are encompassed. In Mind of arising and ceasing, all mundane dharmas are encompassed. Therefore, they are both called encompassing. The second meaning is: In Mind as Suchness, all mundane and supramundane dharmas are encompassed. It is the same in Mind of arising and ceasing. Why? Although Suchness does not follow conditions, it is the basis of defilement and purity, it is the substance of all dharmas, like a shadow relying on a form, so it is said that they each encompass. In Mind of arising and ceasing, following pure conditions, it transforms principle into practice. Following defiled conditions, it accomplishes illusion, so it is said that it encompasses all. From below, the fourth part turns to explain. '此義云何' (What is this meaning)? Why do the two gates each encompass all dharmas? Because One Mind has two meanings, so it is said that these two gates are not separate. The meaning is divided into two, it is not a different substance, so it is said that they are not separate. From below, the second part separately explains the gates of the chapters. There are three aspects in this.

。一者釋心真如章門。二者心生滅者以下。釋心生滅章門。三者複次真如自體相者以下。就真如體用以辨當現。所以爾者。心真如門。猶前立義是心真如相也。心生滅門者。猶前是心生滅因緣相也。是心體義眾生現有。用義在當。是故第三辨當現也。初中有二。一者明真如體一。二者后次真如者以下就真如中。義分空有以明真如。初中有二。一者真如絕言。二者問曰以下明其趣入方法。初中有七。一者明真如體。二者一切諸法唯依妄下明妄法體。三者是故一切法下以明真如法體有相無。四者以一切言說假名以下以明妄法相有體無。五者言真如者以下因言遣言。六者此真如體以下釋真如名。七者當知一切法以下總結絕名。此中大概正明真如。兼明妄法者是對來耳。非是正宗。初中有二。一者總明體義。二者所謂以下正表其體。言即是一法界者是一心也。異彼余法故言法界。亦可對妄。據真為一。大總相者。心是能總恒沙佛法。欖眾諸法。以成總心。豈得不大故言大總相。若通言之諸法各有總別之義。然心一總者。心為能知。法為所知。故名為總。依此心生種種法故言法門體。此是總相。明體之自下第二正表其體。上明諸法之體。何為所謂心性非色無作。何為諸法以心為體。不生不滅故湛然常。一得不退名為常。不生不滅

名為恒。此真如心不生滅故諸法之體。自下第二明妄法體。此中有二。一者順釋。二者若離心念以下返釋。一切諸法者。生死妄法非一。故名一切諸。如虛非無故名之為法。唯依妄念而有差別者。無明是其為妄念也。以有無明迷真如故即有生滅。如空中花。眼患故有。眼治則無。眾生如是。無明眼瞙故生滅。非有妄計為有。起種種業受種種苦。若以修起緣知金神決其眼瞙。方知妄無豁然會真。故肇師言。所以眾生輪轉生死者皆著欲故也若欲止於心即無復生死。自下返釋。若離心念者。是七識為心念也。則無一切境界之相者。是生死境界也。有妄念故則有妄境。若無妄念生死妄境何由得起。故下文言。心生法生心滅法滅。三界虛妄但一心作。問曰。何故上中八識為生死體。今此何故妄心為體。答。近體者妄心是也。若遠由者真識亦是。又問。即此法界輪轉五道名為眾生。何故遠由尋妄根原即為是也。而體非妄故云遠由也。自下第三明其真如體有相無。此中有三。初結前。中明相無。后辨體有。是故者結前心性。頌前釋成不生不滅故絕相妙有。自下明其離相。此中有二。一者無他相。二畢竟下無自相也。一切法者真如中恒沙法是也。從本以來者非始絕相。表其久來清凈也。離言說相者。以無像故不可以言著。體非是生死有

【現代漢語翻譯】現代漢語譯本名為恒（永恒）。此真如心（Tathata-citta，如實之心）不生不滅，故為諸法之本體。下面第二部分闡明虛妄之法的本體。這部分包含兩點：一是順向解釋，二是『若離心念』以下的反向解釋。『一切諸法』指的是生死流轉的虛妄之法，並非單一，故稱『一切諸』。如同虛空並非不存在，所以稱之為『法』。唯有依賴虛妄念頭才會有差別，而無明（Avidya，對實相的迷惑）就是這虛妄念頭的根源。因為有了無明，迷惑了真如，所以才會有生滅。如同空中的花朵，因為眼疾才顯現，眼疾痊癒則消失。眾生也是如此，因為無明遮蔽，所以產生生滅。將本不存在的妄念執著為存在，從而造作種種業，承受種種苦果。如果通過修行生起智慧，如金剛神眼般洞察，就能消除眼疾，才能明白虛妄本不存在，從而豁然開悟，與真如相應。所以肇法師說：『眾生之所以在生死中輪迴，都是因為執著于慾望。』如果能止息妄心，就不會再有生死。下面是反向解釋。『若離心念』，這裡的『心念』指的是第七識（末那識，Manas-vijnana，意根）。『則無一切境界之相』，指的是生死的境界。因為有妄念，所以有虛妄的境界。如果沒有妄念，生死的虛妄境界又從何而起？所以下文說：『心生則法生，心滅則法滅。三界虛妄，唯心所作。』問：為什麼前面說第八識（阿賴耶識，Alaya-vijnana，藏識）是生死的本體，而現在又說妄心是本體？答：從近處來說，妄心是生死的本體。如果從遠處追溯根源，真識（阿賴耶識）也是生死的根源。又問：這法界（Dharmadhatu，法界）中輪轉五道（五趣輪迴）的眾生，為何要從遠處追溯虛妄的根源？答：因為本體並非虛妄，所以說是從遠處追溯根源。下面第三部分闡明真如本體的『有相』與『無相』。這部分包含三點：首先是總結前文，然後闡明『無相』，最後辨析本體的『有』。『是故』，總結前文的心性。讚頌前文所解釋的不生不滅，所以是超越一切相的微妙之『有』。下面闡明其離相。這部分包含兩點：一是沒有他相，二是『畢竟』以下沒有自相。『一切法』指的是真如中如恒河沙數般眾多的法。『從本以來』，並非現在才絕相，而是表明其長久以來的清凈。『離言說相』，因為沒有形象，所以無法用語言來描述。本體並非生死之『有』。

【English Translation】 English version It is named Heng (Eternal). This True Suchness Mind (Tathata-citta, Mind of Suchness) neither arises nor ceases, therefore it is the substance of all dharmas. The second part below clarifies the substance of illusory dharmas. This part contains two points: first, a direct explanation, and second, a reverse explanation from 'If apart from mind-thought' onwards. 'All dharmas' refers to the illusory dharmas of birth and death, which are not singular, hence the term 'all'. Just as emptiness is not non-existence, it is called 'dharma'. Differences arise only dependent on illusory thoughts, and ignorance (Avidya, delusion about reality) is the source of these illusory thoughts. Because of ignorance, which obscures True Suchness, there is arising and ceasing. Like flowers in the sky, they appear due to an eye disease, and disappear when the disease is cured. Sentient beings are the same; because of the blindness of ignorance, birth and death arise. They cling to non-existent illusions as if they were real, thus creating various karmas and suffering various miseries. If one cultivates and generates wisdom, like the Vajra God's eye discerning the truth, one can eliminate the eye disease, realize that illusions are non-existent, and thus attain sudden enlightenment, corresponding with True Suchness. Therefore, Master Zhao said: 'The reason why sentient beings revolve in birth and death is because they are attached to desires.' If one can stop the mind, there will be no more birth and death. The following is a reverse explanation. 'If apart from mind-thought', here 'mind-thought' refers to the seventh consciousness (Manas-vijnana, the mind-basis). 'Then there will be no appearance of any realm', referring to the realm of birth and death. Because there are illusory thoughts, there are illusory realms. If there are no illusory thoughts, how could the illusory realms of birth and death arise? Therefore, the following text says: 'When the mind arises, the dharma arises; when the mind ceases, the dharma ceases. The three realms are illusory, created by the mind alone.' Question: Why did the previous text say that the eighth consciousness (Alaya-vijnana, storehouse consciousness) is the substance of birth and death, but now it says that the illusory mind is the substance? Answer: From a close perspective, the illusory mind is the substance of birth and death. If tracing the origin from afar, the true consciousness (Alaya-vijnana) is also the origin of birth and death. Question: Why, for sentient beings revolving in the five paths (five realms of reincarnation) in this Dharmadhatu (Dharma Realm), should we trace the root of illusion from afar? Answer: Because the substance is not illusory, it is said to trace the root from afar. The third part below clarifies the 'form' and 'formlessness' of the True Suchness substance. This part contains three points: first, summarizing the previous text; then clarifying 'formlessness'; and finally, distinguishing the 'existence' of the substance. 'Therefore', summarizing the mind-nature of the previous text. Praising the non-arising and non-ceasing explained in the previous text, therefore it is the subtle 'existence' that transcends all forms. The following clarifies its separation from form. This part contains two points: first, there is no other-form; and second, from 'ultimately' onwards, there is no self-form. 'All dharmas' refers to the countless dharmas in True Suchness, like the sands of the Ganges River. 'From the beginning', it is not that it is only now separated from form, but it indicates its long-standing purity. 'Separated from the form of speech', because there is no image, it cannot be described with words. The substance is not the 'existence' of birth and death.

相。故言所不及。離名字相者。非是生死名字呼法。故涅槃云。涅槃無名。強與立名。離心緣相者。非是意識所對法塵境界。前二句者非身識境。后一句非意識境。六識皆非所對之境也。自下明其無自相義。畢竟平等者無有優劣也。無有變異者。明其非是變易生死。不可破壞者。明其絕斷分段生死。永絕二種生死。離性平等故名無自相也。自下明其體有之義。唯是一心者表其真體。心外更無餘法可得。故言一心。相無而體有也。故名真如者總結釋之。自下第四明其妄法相有體無。此中有二。一者明相有。二者不可得下明其體無。以一切言說者。以言說著體。對上離言說也。假名無實者生死法中以名呼法。定著彼法。不得呼余。無實而作名呼彼法。故有名而無實。尋名推求不得。故無實也。對離名字相也。但隨妄念者。以妄故有所緣之境。生死境界但隨妄生。相應不捨。對上離心緣相也。自下明其體無之義。不可得故者。生死之體迷人即有悟解理。人終日不得故言不可得也。自下第五明其遣言。言真如者亦無有相者。重題上言也。謂言說之極者言語道斷而默不顯。其理絕名故寄極表也。因言遣言者上云極言。恐著理體。重遣于言也。自下第六釋名。論主何故名真如者。是心法中無所妄。故名之為真。故言此真如體無有可

【現代漢語翻譯】現代漢語譯本相。所以說言語無法企及（所不及）。遠離名字相，不是指生死的名字稱謂。所以《涅槃經》說：『涅槃沒有名字，勉強給它立個名字。』遠離心緣相，不是指意識所對的法塵境界。前兩句不是身識的境界，后一句不是意識的境界。六識都不是所對的境界。下面說明它沒有自相的意義。畢竟平等，是沒有優劣之分。沒有變異，說明它不是變易生死。不可破壞，說明它斷絕了分段生死。永遠斷絕兩種生死，因為離性平等，所以叫做無自相。下面說明它本體存在的意義。唯是一心，表明它的真體。心外再沒有其他法可以得到，所以說一心。相是虛無的，而體是存在的。所以叫做真如，總結解釋了它。下面第四部分說明妄法相有體無。這其中有兩點：一是說明相有，二是『不可得故』以下說明體無。『以一切言說者』，是用言語來描述它的體，與上面的『離言說』相對。『假名無實者』，在生死法中，用名字稱呼事物，就認定了那個事物，不能用這個名字稱呼其他事物。實際上沒有實體，卻給它安立名字，所以有名而無實。追尋名字來推求，卻得不到實體，所以說無實。與『離名字相』相對。『但隨妄念者』，因為有妄念，所以有攀緣的境界。生死境界只是隨著妄念而產生，相應而不捨棄。與上面的『離心緣相』相對。下面說明它體無的意義。『不可得故者』，生死的本體，迷惑的人認為它有，覺悟的人明白它的道理，最終也得不到它，所以說不可得。下面第五部分說明遣除言語。『言真如者亦無有相者』，是重提上面的話。『謂言說之極者』，是說言語的道路斷絕，沉默不語，道理無法用言語表達，所以用『極』來表示。『因言遣言者』，上面說了『極言』，恐怕執著于理體，所以再次遣除言語。下面第六部分解釋名稱。論主為什麼叫做真如？是因為心法中沒有虛妄，所以叫做真。所以說這個真如體沒有可以……

【English Translation】 English version The characteristic. Therefore, it is said that words cannot reach it (what is beyond reach). To be apart from the characteristic of names means it is not the calling of names in birth and death. Therefore, the Nirvana Sutra says, 'Nirvana has no name; it is given a name provisionally.' To be apart from the characteristic of mind-conditioned appearances means it is not the realm of Dharmadhatu (法塵) that consciousness confronts. The first two phrases are not the realm of body consciousness, and the last phrase is not the realm of mind consciousness. All six consciousnesses are not the objects to be confronted. The following explains the meaning of having no self-nature. Ultimately equal means there is no superiority or inferiority. Without change means it is not the changing birth and death. Indestructible means it cuts off the segmented birth and death. It eternally cuts off the two kinds of birth and death. Because of the equality of being apart from nature, it is called having no self-nature. The following explains the meaning of its substantial existence. 'Only the One Mind' expresses its true essence. Outside the mind, there is no other Dharma (法) to be obtained, so it is called the One Mind. The characteristic is empty, but the substance exists. Therefore, it is called Suchness (真如), summarizing and explaining it. The following fourth part explains that the characteristics of false Dharmas exist, but the substance does not. There are two points here: one is to explain the existence of characteristics, and the other is to explain the non-existence of substance from 'because it cannot be obtained' onwards. 'By all speech' is to describe its substance with words, in contrast to the above 'apart from speech'. 'False names without reality' means that in the Dharma of birth and death, when a name is used to call something, that thing is identified, and that name cannot be used to call other things. In reality, there is no substance, but a name is established for it, so there is a name but no reality. Seeking and investigating the name, one cannot obtain the substance, so it is said to be without reality. This is in contrast to 'apart from the characteristic of names'. 'But following deluded thoughts' means that because of delusion, there is a realm of clinging. The realm of birth and death arises only with deluded thoughts, corresponding and not abandoning. This is in contrast to the above 'apart from the characteristic of mind-conditioned appearances'. The following explains the meaning of its non-existence of substance. 'Because it cannot be obtained' means that the substance of birth and death is considered to exist by those who are deluded, and those who are enlightened understand the principle, but ultimately cannot obtain it, so it is said to be unobtainable. The following fifth part explains the elimination of words. 'Speaking of Suchness also has no characteristic' is to repeat the above words. 'What is meant by the extreme of speech' is that the path of speech is cut off, and silence is maintained. The principle cannot be expressed in words, so 'extreme' is used to indicate it. 'Eliminating words by means of words' means that the above said 'extreme words', fearing attachment to the principle, so the words are eliminated again. The following sixth part explains the name. Why is it called Suchness by the author of the treatise? It is because there is no falsehood in the Dharma of the mind, so it is called True (真). Therefore, it is said that this substance of Suchness has nothing that can be...

遣。妄法可遣。諸法皆真故無可遣。故與真名。是心法中。恒沙佛法無差別相。故名為如。非如生死彼此差別定性也。故言亦無可立。前明真故無有可遣。然應可存。釋此疑故言亦無可立。何故無可立者。以一切法皆同如故也。問。已非如故言同如耶。答。如理一味。就差別中明無相。故言皆同如故也。自下第七總結。當知一切法不可說不可念者。就妄法中言說心念皆不相應也。此明真如體竟也。自下第二明趣入方法。此中有二。一問二答。問中有二。一者領前。二者諸眾生下正明問意。若如是義者。若上所言絕言離心。今者此領前也。自下正問。初錶行人。后辨正問。諸眾生等者表其行人。正問中二。一修行方。二問證入方。云何隨順者問修行方。何為修行真如理中而得隨順也。而能得入者問證入方法。絕言離念云何而能得入真如。就答中有二。一者答修行方法。二若離念下答趣入方。若知一切法者總舉諸法也。雖說無有能說可說者。雖說是其寄相以明也。能說是其論主言也。可說是其所說法也。若有此二非是舍詮。有詮不得順理而聞。是聞慧也。雖念者寄相明也。亦無能念可念者。修行之人名為能念。所行之法名為可念。若有能所行則不成。此則思修二慧也。寄言解理。亦舍此言不得著詮會真如理。如似世間依筏

度海。恒著筏中何由到地。既度海已舍筏地行。修行如此。是名隨順者結答行方。若離於念者前行已熟名為得入。暫得還失名為修行。決定離念名得入也。問曰。若離念者是修行人不。答。最大修行人以理會故皆是大行。故經中說。聲聞之人無數劫中修行之福。不及菩薩一念眠福也。名為得入者此結答也。自下第二明真如中空有二義。此中有三。一者總表章門。二者列章門。三者別釋。複次真如者此上已說。欲重說故名為複次。依言說分別者。就真之中不得分言空有兩義。而依名相言說故。得言空有。故依言說也。有二種義者。謂空有二義也。云何為二下列章門略釋。言以能究竟顯實故者。雖夫空義是皆真空是諸法之體。更無復染故究竟實也。以有自體具足無漏性功德者。此心體中恒具諸法湛然滿足。如妄心中具足一切諸煩惱性。彼心亦爾。具足一切三昧智慧神通解脫陀羅尼等功德之性故言不空也。所言空者以下第三別釋。先釋空門后辨不空。就第一中有三。一者總表空體。二者當知真如以下廣釋其相。三者故說為空以下結前所釋也。所言空者顯名也。從本已來染法不相應者正表空體。理無相故染所非應。染是理外以妄而起故。就真望妄本來無妄。何得妄立能應真乎。將妄待真。無有似妄之物。以無似有物故名為空也

【現代漢語翻譯】現代漢語譯本渡過大海，卻一直待在木筏中，如何能到達陸地？既然已經渡過大海，就應該捨棄木筏，在陸地上行走。修行也是如此。這叫做隨順者，總結回答了修行的方向。如果能夠遠離妄念，之前的修行已經成熟，就叫做『得入』。暫時獲得又失去，叫做『修行』。徹底遠離妄念，才叫做『得入』。問：如果遠離妄念，是修行人嗎？答：是最大的修行人，因為理解了真理，所以都是大修行。所以經中說，聲聞之人無數劫中修行的福報，也比不上菩薩一念間的禪定福報。『名為得入者』，這是總結回答。下面第二部分說明真如中空和有二種含義。這部分有三點：一是總的綱領，二是分條闡述，三是分別解釋。再說真如，這是上面已經說過的，因為想要再次說明，所以叫做『複次』。『依言說分別者』，就真如的本體來說，不能夠分開說空和有這兩種含義。但是依據名相言說，所以可以談論空和有。所以說『依言說也』。『有二種義者』，就是指空和有這兩種含義。『云何為二』，下面分條闡述，簡略解釋。『言以能究竟顯實故者』，雖然空義是皆真空，是諸法的本體，不再有任何污染，所以是究竟真實的。『以有自體具足無漏性功德者』，這個心體中恒常具有諸法，清凈圓滿，就像妄心中具足一切諸煩惱的性質一樣。這個心體也是如此，具足一切三昧（Samadhi，禪定）、智慧、神通、解脫、陀羅尼（Dharani，總持）等功德的性質，所以說不空。『所言空者』，以下第三部分分別解釋，先解釋空門，后辨析不空。在第一部分中有三點：一是總的說明空體，二是『當知真如以下』，廣泛解釋它的相狀，三是『故說為空以下』，總結前面所解釋的內容。『所言空者』，是顯明名稱。『從本已來染法不相應者』，正是說明空體。因為真理沒有形相，所以與染污不相應。染污是真理之外，因為虛妄而產生的。就真如來看，本來就沒有虛妄，怎麼能讓虛妄成立，去與真如相應呢？用虛妄來對待真如，沒有像虛妄這樣的東西。因為沒有像虛妄這樣的東西，所以叫做空。

【English Translation】 English version Having crossed the sea, how can one reach land by constantly staying in the raft? Since one has already crossed the sea, one should abandon the raft and walk on the land. Cultivation is also like this. This is called a follower, summarizing the answer to the direction of practice. If one can be free from thoughts, the previous practice has matured, and it is called 'attainment'. Temporarily gaining and then losing is called 'cultivation'. Completely abandoning thoughts is called 'attainment'. Question: If one is free from thoughts, is one a practitioner? Answer: One is the greatest practitioner, because understanding the truth means great practice. Therefore, the sutra says that the merit of a Shravaka (Śrāvaka, disciple) practicing for countless kalpas (kalpas, eons) is not as great as the merit of a Bodhisattva (Bodhisattva, enlightened being) in one moment of meditation. 'Called attainment', this is the concluding answer. The second part below explains the two meanings of emptiness and existence in Suchness (Tathātā, 真如). This part has three points: first, the general outline; second, the enumeration; and third, the separate explanations. Furthermore, Suchness, this has been said above, and it is called 'furthermore' because it is intended to be explained again. 'According to verbal distinctions', in terms of the essence of Suchness, one cannot separately say the two meanings of emptiness and existence. However, according to names and characteristics, one can talk about emptiness and existence. Therefore, it is said 'according to verbal distinctions'. 'There are two meanings', which refers to the two meanings of emptiness and existence. 'What are the two', the following enumerates and briefly explains. 'It is said that it can ultimately reveal reality', although the meaning of emptiness is complete emptiness, it is the essence of all dharmas (dharmas, phenomena), and there is no further defilement, so it is ultimately real. 'Because it has its own nature and is complete with undefiled qualities and virtues', this mind-essence constantly possesses all dharmas, pure and complete, just as the deluded mind possesses all the nature of afflictions. This mind-essence is also like this, possessing the nature of all Samadhi (Samadhi, meditation), wisdom, supernatural powers, liberation, Dharani (Dharani, mantras), and other virtues, so it is said to be not empty. 'What is meant by emptiness', the third part below explains separately, first explaining the emptiness gate, and then distinguishing non-emptiness. In the first part, there are three points: first, the general explanation of the emptiness essence; second, 'knowing Suchness below', extensively explaining its characteristics; and third, 'therefore it is said to be empty below', summarizing the content explained earlier. 'What is meant by emptiness' is clarifying the name. 'From the beginning, defiled dharmas are not corresponding', which precisely explains the emptiness essence. Because the truth has no form, it is not corresponding to defilement. Defilement is outside the truth, arising from delusion. From the perspective of Suchness, there is no delusion originally, so how can delusion be established to correspond to Suchness? Using delusion to treat Suchness, there is nothing like delusion. Because there is nothing like delusion, it is called emptiness.

。非是理孤無也。何者是義。萬法皆是總別無障礙。即是空體。此之真空。妄法不爾。以實成假。不得以假成實法也。故言染法不相應也。言謂離法差別相以無虛妄心故者。釋其前中染法不相也。所以染法有其上下優劣差別不同。真法不爾。理無彼此。平等一味故名離也。尋本而言所以染法有差別者。以妄心故。所以真法無差別者。無妄心故。故言以無虛妄心念故也。顯空體竟。自下第二明其空相。此中尋經本中有其六種。一者有無相對以辨空相。二者一異相對以辨。三者自他相對以辨。四者大小相對以辨。五者彼此相對以辨。六者就眾生心念以辨空相。而此論文但有前二后一句耳。略無中三。何故爾者義例。以故論主不備。經中具有。此六句中前五之中具有五句。后一句者結排淺相。言當知真如自性者。欲寄相顯故略顯。言非有相是第一句。非如虛有故言非有。言非無者是第二句。非如獨無故。此是二句題其所無。非同世間有無法也。然則何物非非有相是第三句。凈法滿足故。非非無相者是第四句。真如湛然故。此之二句顯其所有。然則有無合相可取故是第五。非有無俱相。爾乃法相了顯然矣。余后五句其相同爾。非一相者就實法門。非是令一一相。故名非一相。無守性故。如一常法萬皆是常。萬德之外無得常體。

【現代漢語翻譯】現代漢語譯本並非是真理孤立無依。什麼是『義』呢？萬法都是總體和個別的統一，沒有障礙，這就是空性的本體。這種真空，虛妄之法不是這樣，因為它是以真實成就虛假，不能以虛假成就真實之法。所以說染污之法不相應。『謂離法差別相以無虛妄心故者』，解釋了前面所說的染污之法不相應。染污之法有上下優劣的差別不同，而真法不是這樣，真理沒有彼此之分，平等一味，所以稱為『離』。追溯根本來說，染污之法有差別是因為有妄心，真法沒有差別是因為沒有妄心。所以說『以無虛妄心念故也』。空體闡釋完畢。下面第二部分闡明空相。經文原本中有六種：一者，有無相對以辨空相；二者，一異相對以辨；三者，自他相對以辨；四者，大小相對以辨；五者，彼此相對以辨；六者，就眾生心念以辨空相。而這篇論文只有前兩種和最後一句，省略了中間三種。為什麼呢？因為義例的緣故，所以論主沒有全部收錄，而經中是具有的。這六句中，前五種具有五句，后一句是總結排除淺顯的表相。『言當知真如自性者』，想要藉助表相來顯現，所以簡略地顯現。『言非有相』是第一句，不是像虛無那樣存在，所以說『非有』。『言非無者』是第二句，不是像單獨的空無，這是兩句說明它所沒有的，不是同世間所認為的有和無。那麼，什麼不是『非有相』呢？是凈法滿足的緣故。『非非無相者』是第四句，真如湛然的緣故。這兩句顯現了它所具有的。那麼，有和無的合相可以執取嗎？所以是第五句，『非有無俱相』，這樣法相就清楚地顯現了。其餘后五句的含義相同。『非一相者』，就真實法門而言，不是使之成為單一的相，所以稱為『非一相』，因為沒有固守的自性。如果一種常法是常，那麼萬法都是常，在萬德之外沒有可以獲得常體的。

【English Translation】 English version It is not that the principle is isolated and without support. What is 『義』 (yì, righteousness/meaning)? All dharmas are a unity of the general and the specific, without obstruction, which is the essence of emptiness. This kind of true emptiness is not like false dharmas, because it uses the real to achieve the false, and cannot use the false to achieve the real dharma. Therefore, it is said that defiled dharmas are not corresponding. 『言謂離法差別相以無虛妄心故者』 (yán wèi lí fǎ chābié xiāng yǐ wú xūwàng xīn gù zhě, saying that it is apart from the differentiated appearance of dharmas because of the absence of a deluded mind), explains the aforementioned non-correspondence of defiled dharmas. Defiled dharmas have different superior and inferior distinctions, but true dharmas are not like this. Truth has no distinction of self and other, it is equal and of one flavor, so it is called 『離』 (lí, separation/detachment). Tracing back to the root, the reason why defiled dharmas have distinctions is because of the deluded mind, and the reason why true dharmas have no distinctions is because of the absence of the deluded mind. Therefore, it is said 『以無虛妄心念故也』 (yǐ wú xūwàng xīn niàn gù yě, because of the absence of deluded thoughts). The explanation of the empty essence is complete. The second part below elucidates the empty characteristics. In the original sutra text, there are six types: first, using the relative existence and non-existence to distinguish the empty characteristics; second, using the relative oneness and difference to distinguish; third, using the relative self and other to distinguish; fourth, using the relative large and small to distinguish; fifth, using the relative this and that to distinguish; sixth, using the thoughts of sentient beings to distinguish the empty characteristics. However, this treatise only has the first two and the last sentence, omitting the middle three. Why? Because of the meaning and examples, so the author of the treatise did not include all of them, while the sutra has them. Among these six sentences, the first five have five sentences, and the last sentence is a summary to exclude superficial appearances. 『言當知真如自性者』 (yán dāng zhī zhēnrú zìxìng zhě, saying that one should know the self-nature of Suchness), wanting to use appearances to reveal it, so it is briefly revealed. 『言非有相』 (yán fēi yǒu xiāng, saying it is not the appearance of existence) is the first sentence, it is not like existing as emptiness, so it is said 『非有』 (fēi yǒu, not existence). 『言非無者』 (yán fēi wú zhě, saying it is not non-existence) is the second sentence, it is not like solitary nothingness, these are two sentences explaining what it does not have, it is not the same as the existence and non-existence that the world considers. Then, what is not 『非有相』 (fēi yǒu xiāng, not the appearance of existence)? It is because the pure dharma is fulfilled. 『非非無相者』 (fēi fēi wú xiāng zhě, saying it is not the appearance of non-non-existence) is the fourth sentence, because the True Thusness is serene. These two sentences reveal what it has. Then, can the combined appearance of existence and non-existence be grasped? So it is the fifth sentence, 『非有無俱相』 (fēi yǒu wú jù xiāng, not the appearance of both existence and non-existence), in this way the characteristics of the dharma are clearly revealed. The meaning of the remaining five sentences is the same. 『非一相者』 (fēi yī xiāng zhě, saying it is not one appearance), in terms of the true dharma gate, it is not to make it a single appearance, so it is called 『非一相』 (fēi yī xiāng, not one appearance), because it does not have a fixed self-nature. If one constant dharma is constant, then all dharmas are constant, and there is no way to obtain a constant essence outside of all virtues.

余皆亦爾。言非異相者非是別。故非異相也。萬德皆是同一體。故非是別體異也。非非一者能無一性。而無不性。常義為言終日是常。非是樂義。余皆同爾。言非非異者常義樂義非一。故名非非異也。非一異相者是雙遣也。言非自相者離相離性。言離相者猶如醍醐湛然滿器。而無青黃赤白等相。亦如眾生心識無大小長短等相。真法亦爾。故名離相也。言離性者無別守性。萬法之外常體匹得。故名離性。故言非自相也。非他相者無生死相故。問曰。是互無耶。答。非是也。互無者就馬中無牛。故名馬空也。無他相者就真法中。尋推生死法相不可得故。故名為空。言非非自相者雖無別自相取萬中不生滅義。以為常故。即是常相也。余皆同爾。非非他相者常對樂。非是常相故名非非他也。非自他俱相者雙遣也。言非大相者就假實門。俗中假大實小總別異故。真法不爾。無有優劣差別之相。等同一味。又可。俗中以實成假。不得以假成實法也。真法不爾。於一常中俱有總別。攬樂成常。名之為總。還即是常成樂之義。名之為別。何以爾者以無常者不得成樂故。非總定大相別定小相也。非非大者恒總故也。非非小相者恒別故也。非非大小俱相者是雙遣也。萬法皆有總別之義。總別無障礙。是真法中真諦空也。問曰。妄法如一柱中

【現代漢語翻譯】現代漢語譯本：其餘的也都是這樣。說『非異相』，意思不是不同的表象，所以才說『非異相』。萬德都是同一個本體，所以不是不同的個體。『非非一』是指不能沒有單一的性質，而又不是絕對的單一。『常』的意義是指終日不變，不是快樂的意義。其餘的都與此相同。說『非非異』，是指常、樂的意義不是單一的，所以稱為『非非異』。『非一異相』是雙重否定。說『非自相』，是指遠離表象和性質。說『離相』，就像醍醐盛滿容器，清澈透明，沒有青黃赤白等顏色。也像眾生的心識，沒有大小長短等形狀。真法也是這樣，所以稱為『離相』。說『離性』，是指沒有各自固守的性質，在萬法之外，常體可以比擬得到，所以稱為『離性』。所以說『非自相』。『非他相』是指沒有生死之相。問：這是互相否定嗎？答：不是的。互相否定是指在馬中沒有牛，所以說馬是空的。『無他相』是指在真法中，尋找推究生死法相是找不到的，所以稱為空。說『非非自相』，是指雖然沒有特別的自相，但取萬法中不生不滅的意義，作為常，這就是常相。其餘的都與此相同。『非非他相』，常與樂相對，不是常相，所以稱為『非非他』。『非自他俱相』是雙重否定。說『非大相』，就假和實而言，世俗中假大實小，總體和個別不同，真法不是這樣，沒有優劣差別的表象，等同一種味道。又可以這樣理解，世俗中用實來成就假，不能用假來成就實法。真法不是這樣，在一個常中，同時具有總體和個別。包含快樂而成為常，稱為總體。反過來，就是常成就快樂的意義，稱為個別。為什麼這樣說呢？因為沒有常，就不能成就快樂。不是總體就一定是大的表象，個別就一定是小的表象。『非非大』是指恒常是總體。『非非小相』是指恒常是個別。『非非大小俱相』是雙重否定。萬法都有總體和個別的意義，總體和個別沒有障礙，這是真法中的真諦空。問：妄法就像一根柱子中

【English Translation】 English version: The rest are also like this. Saying 'non-distinctive characteristics' (言非異相者) does not mean different appearances, so it is said 'non-distinctive characteristics'. All virtues (萬德) are the same entity, so they are not different individual entities. 'Non-non-one' (非非一) means that it cannot be without a single nature, yet it is not absolutely singular. The meaning of 'constant' (常) refers to unchanging throughout the day, not the meaning of happiness. The rest are the same as this. Saying 'non-non-distinctive' (非非異) means that the meanings of constant and happiness are not singular, so it is called 'non-non-distinctive'. 'Non-one and distinctive characteristics' (非一異相) is a double negation. Saying 'non-self-characteristics' (非自相) means being apart from characteristics and nature. Saying 'apart from characteristics' (離相) is like pure ghee (醍醐) filling a container, clear and transparent, without colors like blue, yellow, red, or white. It is also like the minds of sentient beings, without shapes like large, small, long, or short. True Dharma (真法) is also like this, so it is called 'apart from characteristics'. Saying 'apart from nature' (離性) means that there is no individually guarded nature; outside of all dharmas, the constant entity can be compared and attained, so it is called 'apart from nature'. Therefore, it is said 'non-self-characteristics'. 'Non-other-characteristics' (非他相) means there are no characteristics of birth and death. Question: Is this mutual negation? Answer: No, it is not. Mutual negation means that there is no ox in a horse, so it is said that the horse is empty. 'No other characteristics' (無他相) means that in True Dharma, searching for and investigating the characteristics of birth and death dharmas is unattainable, so it is called emptiness. Saying 'non-non-self-characteristics' (非非自相) means that although there are no particular self-characteristics, the meaning of non-birth and non-death in all dharmas is taken as constant, and this is the constant characteristic. The rest are the same as this. 'Non-non-other-characteristics' (非非他相), constant is opposite to happiness, it is not a constant characteristic, so it is called 'non-non-other'. 'Non-both self and other characteristics' (非自他俱相) is a double negation. Saying 'non-large characteristics' (非大相), in terms of the provisional and the real, in the mundane world, the provisional is large and the real is small, the general and the particular are different. True Dharma is not like this; there are no superior or inferior differences in appearance, it is the same in one flavor. It can also be understood this way: in the mundane world, the real is used to accomplish the provisional, and the provisional cannot be used to accomplish the real dharma. True Dharma is not like this; in one constant, there are both general and particular. Embracing happiness to become constant is called general. Conversely, the meaning of constant accomplishing happiness is called particular. Why is it said this way? Because without constant, happiness cannot be accomplished. It is not that the general is necessarily a large characteristic, and the particular is necessarily a small characteristic. 'Non-non-large' (非非大) means that it is always general. 'Non-non-small characteristics' (非非小相) means that it is always particular. 'Non-non-both large and small characteristics' (非非大小俱相) is a double negation. All dharmas have the meaning of general and particular, and there is no obstruction between general and particular. This is the true emptiness of True Dharma. Question: Illusory dharmas are like a pillar in

。望四微為假。望舍為實。故一柱中總別無障礙。何故但真總別無礙耶。答曰。不例。真法之中以樂成常。還即是常。以成樂義望法之中。不得還以柱令成微。故有障礙。問曰。以樂成常時。以樂中別義成以總義耶。答。以別義成。問。若爾別恒成總非總成別。答。雖義爾而以樂成常。爾時常總令常。亦是別還成樂義。總非別異。別非總異。故得言無障礙也。言彼此相者就心境門。非是俗中。以境異心故非此。故非相。以心異境故名非彼相也。雖是一體心義能知。法為所知。故言非非此相非非彼相。第五句雙遣。同前也。以俗中一切法不得當故。第六句中總說妄心非所應也。言乃至者經本六句。略無中三。超至第六故言乃至也。總說一切眾生妄心分別皆不相應。必無像故。自下第三結前也。故說為空者正結前說。次下釋結。何故空者。若離妄心實無可空。真法湛然故。而將妄心所造之物不得湛故。故說為空也。自下第二釋不空章門。所言不空者是顯首也。此中有三。一者釋不空義。二者亦無有相以下遣著。三者唯證以下取人以證。已者其也。其法體空無妄故。即真心常住也。非但一心。恒沙凈法滿足無缺。故名不空也。然既法滿足似有所相。故次遣著。亦無有相可取也。雖體有而非有相也。何故無相者故言離念境界也

。自下第三以證唯證相應故也。非證人者言說所不及證人唯知耳。總而為言。此真識體唯是法界。恒沙佛法同體緣集。互以相成不離不脫不斷不異。良以諸法同體緣集。互相成故無有一法別守自性。雖無守性而無不性無有守性。即是如如一實之門。而無不性即是真實常樂凈等法界門也體性常然古今不變名湛然常也。

大乘起信論義疏上之上

大乘起信論義疏上之下

凈影寺沙門慧遠撰

自下第二釋心生滅門。此中有二。一者略表其體。二此識有二。以下廣說其義。心生滅者顯名也。依如來藏者是第八識也。有生滅心者是第七識也。此言依者同時相依。如影依形。此之二句妄有所以。此妄之中隨妄轉流名第八識。下正表體有三句。所謂不生不滅者其體常住。隨緣成妄。而體非無常。如上說也。此之一句正表體常。與生滅和合者隨緣令妄。和合如一。此之一句明隨妄義。非一者性常住故。非異者令和合故。此之二句辨隨緣相。以此三句辨第八識也。名阿梨耶識者是梵語也。此翻名為無失沒識。雖在生死性不失沒。故名無沒。名隨義翻名為宗識。妄所依故亦名藏識。備有一切諸凈法。故此等名者經論非一。而非正翻也。自下第二廣釋其義。此中有三。一者辨其解惑根源。二者複次生滅因緣相者以下

【現代漢語翻譯】現代漢語譯本從下面第三段開始，是爲了證明唯有證悟才能相應。不是證悟之人，其言語無法觸及，唯有證悟之人才能知曉。總而言之，這真識的本體就是法界（Dharmadhatu），如同恒河沙數般的佛法同體緣起，互相成就，不離不脫，不斷不異。正因為諸法同體緣起，互相成就，所以沒有一法獨自固守自性。雖然沒有固守自性，但又無所不性，沒有固守自性，就是如如一實之門（Tathata），而無所不性，就是真實常樂凈等法界之門。其體性本來如此，古今不變，名為湛然常。

《大乘起信論義疏》上之上

《大乘起信論義疏》上之下

凈影寺沙門慧遠撰

從下面第二段開始，解釋心生滅門。這其中有兩點：一是簡略地表明其本體；二是此識有二。以下詳細解釋其含義。『心生滅者』是顯明的名稱。『依如來藏（Tathagatagarbha）者』是指第八識（Alaya-vijnana）。『有生滅心者』是指第七識（Manas-vijnana）。這裡說的『依』是指同時相互依存，如同影子依附於形體。這兩句話說明了妄有的原因。在這妄有之中，隨著妄念流轉，名為第八識。下面正式表明本體，有三句話：所謂『不生不滅者』，是說其本體常住，隨緣而成為虛妄，但本體並非無常，如上文所說。這句話正是表明本體是常住的。『與生滅和合者』，是說隨順因緣而產生虛妄，和合如一。這句話說明了隨妄的含義。『非一者』，是因為其性常住的緣故；『非異者』，是因為和合的緣故。這兩句話辨析了隨緣之相。用這三句話來辨析第八識。『名阿梨耶識者』是梵語。翻譯成漢語名為『無失沒識』。雖然處在生死輪迴之中，但其性不會失沒，所以名為『無沒』。按照含義翻譯，名為『宗識』，因為是妄念所依之處，也名為『藏識』，因為它具備一切清凈的法。這些名稱，在經論中並非只有一個，但都不是正面的翻譯。從下面第二段開始，廣泛地解釋其含義。這其中有三點：一是辨析其解惑的根源；二是『複次生滅因緣相者』以下

【English Translation】 English version From the third section below, it is to prove that only enlightenment can correspond. Those who are not enlightened cannot be reached by words, and only the enlightened know. In short, the substance of this true consciousness is the Dharmadhatu (法界). Buddha-dharmas like the sands of the Ganges originate from the same body and gather together, mutually accomplishing each other, without separation, detachment, cessation, or difference. It is precisely because all dharmas originate from the same body and gather together, mutually accomplishing each other, that no dharma individually clings to its own self-nature. Although there is no clinging to self-nature, there is nothing that is not its nature. Not clinging to self-nature is the gate of Suchness (Tathata, 如如) and Oneness (一實), and not being without nature is the gate of the true, constant, joyful, and pure Dharmadhatu. Its inherent nature is always so, unchanging from ancient times to the present, and is called serene constancy (湛然常).

Commentary on the Awakening of Faith in the Mahayana, Volume 1, Part 1

Commentary on the Awakening of Faith in the Mahayana, Volume 1, Part 2

Compiled by Shramana Huiyuan of Jingying Temple

From the second section below, explain the gate of the arising and ceasing of the mind. There are two points in this: first, briefly state its substance; second, this consciousness has two aspects. The following explains its meaning in detail. 'The arising and ceasing of the mind' is an explicit name. 'Relying on the Tathagatagarbha (如來藏)' refers to the eighth consciousness (Alaya-vijnana, 阿梨耶識). 'Having an arising and ceasing mind' refers to the seventh consciousness (Manas-vijnana, 末那識). The 'relying' mentioned here refers to simultaneous interdependence, like a shadow relying on a form. These two sentences explain the reason for illusory existence. Within this illusory existence, flowing with delusion is called the eighth consciousness. Below, the substance is formally stated in three sentences: The so-called 'neither arising nor ceasing' means that its substance is constant, becoming illusory according to conditions, but the substance is not impermanent, as mentioned above. This sentence precisely states that the substance is constant. 'Combining with arising and ceasing' means that it follows conditions to produce illusion, combining as one. This sentence explains the meaning of following delusion. 'Not one' is because its nature is constant; 'not different' is because of the combination. These two sentences distinguish the aspect of following conditions. These three sentences distinguish the eighth consciousness. 'Named Alaya-vijnana' is a Sanskrit term. Translated into Chinese, it is called 'consciousness without loss or disappearance' (無失沒識). Although it is in the cycle of birth and death, its nature will not be lost, so it is called 'without disappearance'. Translated according to meaning, it is called 'foundational consciousness' (宗識), because it is the place where delusion relies, and it is also called 'storehouse consciousness' (藏識), because it possesses all pure dharmas. These names are not unique in the sutras and treatises, but they are not all direct translations. From the second section below, the meaning is extensively explained. There are three points in this: first, to distinguish the source of resolving confusion; second, 'Furthermore, the aspect of the causes and conditions of arising and ceasing' below.

真妄依持之義。三者複次有四種法以下辨其染凈熏習之能。就初中有三。一者舉數略釋。二者云何以下立列章門。三者所言覺義以下廣釋章門。言此識有二種義者是舉數也。言能攝能生一切法者是略釋也。生死涅槃之根源故。是故名為攝生義也。自下列章門。覺者解也。非是修習生用為解故名解也。斯乃異於木石等。故心神為解。又復對於無明闇。故名之為解。言不覺者此是惑也。無明七識以為不覺。自下第三廣釋章門。此中有三。一者釋覺章門。二者所言不覺義以下釋不覺章門。三者複次覺與不覺以下料簡同異。所以料簡者於一體中有覺不覺二義相返。是故第三料簡同異。又復亦可上三句文此中廣釋。言覺義者釋上略中不生不滅。不覺義者釋上略中與生滅和合句中生滅義也。言同異者釋上略中非一非異也。就第一中有三。一者表其八識生死之根源。二者複次本覺隨染以下表其八識佛果根源。三者複次覺體相以下總表理體。就第一中有三。一者顯其覺體。二者又以覺心源以下明究竟非竟。究竟是其真照行也。非竟是其緣照行也。三者是故一切眾生以下總結真妄。就第一中有二。一者明其本覺是真照體。二者始覺者以下明其始覺是真照用。此用是中非宗而對來耳。就初中有二。一者出體。二者依此法身以下釋名。就初中

【現代漢語翻譯】現代漢語譯本真妄依持的含義。第三，又有四種法，以下辨別它們的染污、清凈和熏習的能力。在最初的部分中有三點。第一是列舉數量並簡要解釋。第二是『云何以下』建立並列出章節。第三是『所言覺義以下』詳細解釋章節。『言此識有二種義者』是列舉數量。『言能攝能生一切法者』是簡要解釋。因為它是生死涅槃的根源。所以稱為攝生義。從『自下』開始列出章節。『覺者解也』，覺就是理解。不是通過修習產生作用而理解，所以稱為理解。這與木頭石頭等不同。所以心神是理解。而且，相對於無明黑暗。所以稱之為理解。『言不覺者此是惑也』，不覺就是迷惑。以無明和七識作為不覺。從『自下』開始第三部分，詳細解釋章節。這部分有三點。第一是解釋覺的章節。第二是『所言不覺義以下』解釋不覺的章節。第三是『複次覺與不覺以下』辨別相同和不同。之所以辨別，是因為在一個本體中，有覺和不覺兩種相反的含義。所以第三部分辨別相同和不同。而且，也可以用上面的三句話來詳細解釋這裡的內容。『言覺義者』解釋上面簡要解釋中的不生不滅。『不覺義者』解釋上面簡要解釋中與生滅和合句中的生滅含義。『言同異者』解釋上面簡要解釋中的非一非異。在第一部分中有三點。第一是表明第八識是生死之根源。第二是『複次本覺隨染以下』表明第八識是佛果的根源。第三是『複次覺體相以下』總括地表明理體。在第一部分中有三點。第一是顯現覺的本體。第二是『又以覺心源以下』說明究竟非竟。究竟是其真照行。非竟是其緣照行。第三是『是故一切眾生以下』總結真妄。在第一部分中有兩點。第一是說明本覺是真照體。第二是『始覺者以下』說明始覺是真照用。這個用是針對而來，並非宗門所立。在最初的部分中有兩點。第一是顯現本體。第二是『依此法身以下』解釋名稱。在最初的部分中

【English Translation】 English version The meaning of true and false depending on each other. Thirdly, there are four kinds of Dharmas, which distinguish their ability to be defiled, purified, and influenced. In the initial part, there are three points. The first is to enumerate the numbers and briefly explain. The second is to establish and list the chapters starting with '云何以下' (Yun He Yi Xia, meaning 'What follows'). The third is to explain the chapters in detail starting with '所言覺義以下' (Suo Yan Jue Yi Xia, meaning 'The meaning of what is said about awakening'). '言此識有二種義者' (Yan Ci Shi You Er Zhong Yi Zhe, meaning 'Saying that this consciousness has two meanings') is enumerating the numbers. '言能攝能生一切法者' (Yan Neng She Neng Sheng Yi Qie Fa Zhe, meaning 'Saying that it can encompass and generate all Dharmas') is a brief explanation. Because it is the root of Samsara and Nirvana. Therefore, it is called the meaning of encompassing and generating. Listing the chapters starts from '自下' (Zi Xia, meaning 'From below'). '覺者解也' (Jue Zhe Jie Ye, meaning 'Awakening is understanding'), awakening is understanding. It is not understanding through practice, so it is called understanding. This is different from wood and stone. Therefore, the mind is understanding. Moreover, it is relative to ignorance and darkness. Therefore, it is called understanding. '言不覺者此是惑也' (Yan Bu Jue Zhe Ci Shi Huo Ye, meaning 'Saying that non-awakening is delusion'), non-awakening is delusion. Taking ignorance and the seven consciousnesses as non-awakening. Starting from '自下' (Zi Xia, meaning 'From below') is the third part, explaining the chapters in detail. This part has three points. The first is to explain the chapter on awakening. The second is to explain the chapter on non-awakening starting with '所言不覺義以下' (Suo Yan Bu Jue Yi Xia, meaning 'The meaning of what is said about non-awakening'). The third is to distinguish the similarities and differences starting with '複次覺與不覺以下' (Fu Ci Jue Yu Bu Jue Yi Xia, meaning 'Furthermore, distinguishing between awakening and non-awakening'). The reason for distinguishing is that within one entity, there are two opposite meanings of awakening and non-awakening. Therefore, the third part distinguishes the similarities and differences. Moreover, the above three sentences can also be used to explain the content here in detail. '言覺義者' (Yan Jue Yi Zhe, meaning 'Saying the meaning of awakening') explains the non-arising and non-ceasing in the above brief explanation. '不覺義者' (Bu Jue Yi Zhe, meaning 'The meaning of non-awakening') explains the meaning of arising and ceasing in the sentence of combining with arising and ceasing in the above brief explanation. '言同異者' (Yan Tong Yi Zhe, meaning 'Saying the similarities and differences') explains the non-one and non-different in the above brief explanation. There are three points in the first part. The first is to show that the eighth consciousness is the root of Samsara. The second is to show that the eighth consciousness is the root of the fruit of Buddhahood starting with '複次本覺隨染以下' (Fu Ci Ben Jue Sui Ran Yi Xia, meaning 'Furthermore, the original awakening follows defilement'). The third is to summarize the principle of the substance starting with '複次覺體相以下' (Fu Ci Jue Ti Xiang Yi Xia, meaning 'Furthermore, the aspect of the awakened substance'). There are three points in the first part. The first is to manifest the substance of awakening. The second is to explain the ultimate non-ultimate starting with '又以覺心源以下' (You Yi Jue Xin Yuan Yi Xia, meaning 'Also, with the source of the awakened mind'). The ultimate is its true illumination practice. The non-ultimate is its conditional illumination practice. The third is to summarize the true and false starting with '是故一切眾生以下' (Shi Gu Yi Qie Zhong Sheng Yi Xia, meaning 'Therefore, all sentient beings'). There are two points in the first part. The first is to explain that the original awakening is the substance of true illumination. The second is to explain that the initial awakening is the function of true illumination starting with '始覺者以下' (Shi Jue Zhe Yi Xia, meaning 'The initial awakening'). This function is for the sake of it, not established by the sect. There are two points in the initial part. The first is to manifest the substance. The second is to explain the name starting with '依此法身以下' (Yi Ci Fa Shen Yi Xia, meaning 'According to this Dharmakaya'). In the initial part

有二。一者正出其體。二者離念相者以下釋其義。所言覺義者題名也。謂心體者是第八識。非色無作。諸心中實故名為體。言離念者絕名相境界。超出妄想故名離念。自下第二釋義。離念相者顯名也。言等虛空界者非是太虛。此是真實法性虛空也。太虛空者此是事無。雖今無有生滅之相終歸盡滅。故名無常。豈真識理終滅空等乎。理法之中有真空真有。然心非空外。空非心外。心非空外故等虛空界。遍一切處。空非心外故凈法湛然。故曰真空。問曰。有法還滅可爾。太虛無法。云何更滅。答。以有對故是無無滅耳。若理尋言以因感故。因力滅時終歸滅盡。感因物者有無齊等。豈無無滅。問。若無常者何故涅槃經中。諸常法中虛空為最。答。彼經中最者今我言法性虛空是也。何故為最者。諸佛行體皆本有。故不滅常也。法性之理不生不滅故。湛然常故言為最。何得言乎佛得常中太虛為最。太虛流無。佛常具得。汝所言者于諸明中螢蟲為最。問曰。云何得知太虛滅耶。文殊師利問菩提論中問此事能。佛告。太虛滅者佛眼所見。文殊白佛。若無虛空諸菩薩等。依何住而得修行。佛告文殊。依法性虛空住。此為最勝。以此文證定知。太虛是滅法也。既言滅者明知無常也。言法界者諸種種法差別不同。名之為界。言一相者心是一

相也。言即是如來平等法身者非但眾生身中之理。諸佛以此為體原故。故言即是也。自下第二釋名。此中有二。一者立名。二者何以故下釋名所以。言依此法身說名本覺者以名寄法。自下第二釋名。何以故者立本所以也。對始覺義說者。修習以後起始有用名始覺也。此覺本無今有。以此對故名之為本。自下第二釋始覺中有二。一者覆體即同。本覺隱顯為異。藏識在染名之隱。藏識在果名之顯。非是先染后隨對治為凈法也。故勝鬘言。隱為如來藏。顯為法身。此之體義非用義也。二者釋義。何故同一本覺複名始覺者。依本覺故而有不覺。無明之心覆隱真實。而依不覺起緣照解。對治眾惑然後方顯。故名始覺。自下第二明其究竟非究竟義。此中有三。一者總釋二義。二者此義云何以下釋其相。三者是故修多羅以下引經證成。言覺心原故名究竟者真照解也。修成佛故名究竟覺。言非覺原故非究竟者。是緣智解終心之中。以滅已故非究竟覺也。自下廣釋其相。此中有二。一者釋不覺竟。二者得見心下釋究竟覺。就初中據四位辨。雖復覺不名為覺。言凡夫之人前念起惡復念不起不名覺者。是第一位。前念四相已謝至后念中方乃覺悟。以無解故猶不名覺。如二乘初發心菩薩是第二位。覺于念異念無異相者。於四相中異相中悟以解少

故猶不名覺。初發意者種性也。又亦可異相無異相者。心外異心。或中無異相。故名念異相也。云何觀行。有三種解。一者生空觀。觀察但陰無我人故。二者法空觀。觀法虛假無自性故。三者如觀。觀察諸法非有非無。云何觀法非有非無。見一切法猶如幻化。有法幻故無法為有。有即非有。無法幻故有法為無。無即非無。然則說此幻有無為非有無。亦無非有非無可得。還即說此非有非無為有無故。故有無之相亦不可得。進退推求無法可取。境界既然。心想亦爾。此三觀中前二觀者是二乘所觀。后一觀者菩薩所觀。若通論之三乘皆觀三種觀也。以此觀故舍粗分別執著相也。此十使本末取性無明及計名字相也。故下文言執相應染二乘與信地菩薩永盡也。種性菩薩為信地矣。言如法身菩薩于念住念無住相者。是第三初地以上位。於四相中住相時悟一切諸法住無住相也。云何觀行。有三種觀。一者妄相觀。觀察三界虛偽之相唯從心起。如夢所見有無有想。心外畢竟無法可得。二者妄想觀。觀妄想心虛構無自體依真而立。如波依水如迷依方。三者真實觀。觀一切法唯是真實緣起整合。真外畢竟無有一法可起妄想。既無一法可起妄想妄想之心理亦無之。以此觀故。離分別粗念相者謂分別事識解也。以初地中六識解惑皆悉盡也。云何

【現代漢語翻譯】現代漢語譯本因此仍然不能稱之為覺悟（覺）。最初發心的人是種性（zhong xing）(指具有成佛潛質的人)。又或者可以理解為異相和無異相：心外有異於心的事物，或者其中沒有異相，所以稱爲念異相。什麼是觀行？有三種解釋：一是生空觀，觀察到只有五蘊（yin）(構成人身的五種要素)，沒有我（wo）(恒常不變的自我)和人（ren）(獨立存在的個體)；二是法空觀，觀察到一切法（fa）(事物、現象)都是虛假的，沒有自性（zi xing）(獨立存在的本質)；三是如觀，觀察諸法非有非無。如何觀法非有非無？見到一切法猶如幻化。因為有法是幻化的，所以無法表現爲有，有即是非有；因為無法是幻化的，所以有法表現爲無，無即是非無。既然如此，那麼說這種幻有的有無為非有無，也無法得到非有非無。反過來說這種非有非無就是有無，所以有無之相也是不可得的。反覆推求，無法可以執取。境界是這樣，心想也是這樣。這三種觀中，前兩種觀是二乘（er cheng）(聲聞乘和緣覺乘)所觀，后一種觀是菩薩（pu sa）(立志成佛的修行者)所觀。如果通論，三乘都觀這三種觀。因為這種觀，捨棄粗糙的分別執著之相。這十使（shi shi）(貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見)的根本是取性無明（wu ming）(對事物真相的迷惑)以及計名字相。所以下文說執相應染，二乘與信地菩薩永遠斷盡。種性菩薩成為信地菩薩了。說到如法身菩薩于念住念無住相，是第三初地（chu di）(菩薩修行階位)以上的地位。於四相（si xiang）(生、住、異、滅)中住相時，領悟一切諸法住無住相。什麼是觀行？有三種觀：一是妄相觀，觀察三界（san jie）(欲界、色界、無色界)虛偽之相，唯從心起，如夢中所見，有無有想，心外畢竟無法可得；二是妄想觀，觀妄想心虛構無自體，依真（zhen）(真實)而立，如波依水，如迷依方；三是真實觀，觀一切法唯是真實緣起整合，真外畢竟無有一法可起妄想。既然沒有一法可以生起妄想，妄想的心理也就不存在了。因為這種觀，離開分別粗念相，就是分別事識解。以初地中六識（liu shi）(眼識、耳識、鼻識、舌識、身識、意識)解惑都完全斷盡。什麼是...

【English Translation】 English version Therefore, it is still not called 'awakening' (覺, jue). The initial intention arises from the 'seed nature' (種性, zhong xing) (referring to those with the potential to become Buddhas). Furthermore, it can also be understood as 'different appearances' and 'non-different appearances': outside the mind, there are things different from the mind, or within it, there are no different appearances, hence it is called 'thinking of different appearances'. What is 'contemplative practice' (觀行, guan xing)? There are three explanations: first, the 'emptiness of self' (生空觀, sheng kong guan) contemplation, observing that there are only the five aggregates (陰, yin) (the five elements that constitute a person), without a 'self' (我, wo) (a permanent, unchanging self) and a 'person' (人, ren) (an independent individual); second, the 'emptiness of phenomena' (法空觀, fa kong guan) contemplation, observing that all phenomena (法, fa) (things, phenomena) are illusory and without 'inherent nature' (自性, zi xing) (an independently existing essence); third, the 'suchness' (如, ru) contemplation, observing that all phenomena are neither existent nor non-existent. How to contemplate phenomena as neither existent nor non-existent? Seeing all phenomena as illusions. Because existent phenomena are illusory, non-existence appears as existence, existence is thus non-existence; because non-existent phenomena are illusory, existent phenomena appear as non-existence, non-existence is thus non-non-existence. Since this is the case, then saying that the existence and non-existence of this illusory existence is neither existence nor non-existence, and neither existence nor non-existence cannot be obtained. Conversely, saying that this neither existence nor non-existence is existence and non-existence, so the appearance of existence and non-existence is also unobtainable. Repeatedly seeking and investigating, no phenomena can be grasped. The realm is like this, so is the thought of the mind. Among these three contemplations, the first two are contemplated by the Two Vehicles (二乘, er cheng) (Śrāvakayāna and Pratyekabuddhayāna), and the last one is contemplated by Bodhisattvas (菩薩, pu sa) (practitioners who aspire to become Buddhas). Generally speaking, the Three Vehicles all contemplate these three contemplations. Because of this contemplation, the coarse discriminating attachments are abandoned. The root of these ten fetters (十使, shi shi) (greed, hatred, delusion, pride, doubt, self-view, extreme view, wrong view, view of holding to views, view of holding to precepts) is taking the nature of ignorance (無明, wu ming) (delusion about the true nature of things) and calculating the appearance of names. Therefore, the following text says that the corresponding defilements of attachment are completely eradicated by the Two Vehicles and the Bodhisattvas of the Stage of Faith forever. The Bodhisattva of Seed Nature becomes the Bodhisattva of the Stage of Faith. Speaking of the Dharmakāya Bodhisattva contemplating the state of dwelling and the state of non-dwelling in mindfulness, it is the position above the Third First Ground (初地, chu di) (a stage of Bodhisattva practice). In the state of dwelling among the four characteristics (四相, si xiang) (birth, dwelling, change, cessation), they realize that all phenomena dwell in the state of non-dwelling. What is 'contemplative practice' (觀行, guan xing)? There are three contemplations: first, the 'contemplation of illusory appearances' (妄相觀, wang xiang guan), observing that the illusory appearances of the Three Realms (三界, san jie) (the desire realm, the form realm, the formless realm) arise solely from the mind, like what is seen in a dream, having thoughts of existence and non-existence, and ultimately nothing can be obtained outside the mind; second, the 'contemplation of illusory thoughts' (妄想觀, wang xiang guan), observing that the illusory mind of thoughts is falsely constructed without its own substance, relying on the 'truth' (真, zhen) (reality) to be established, like waves relying on water, like confusion relying on direction; third, the 'contemplation of reality' (真實觀, zhen shi guan), observing that all phenomena are solely the true arising of conditions and integrated, and ultimately no phenomena outside of truth can give rise to illusory thoughts. Since there is no phenomenon that can give rise to illusory thoughts, the psychology of illusory thoughts also does not exist. Because of this contemplation, the coarse thoughts of discrimination are abandoned, which is the understanding of discriminating affairs and knowledge. In the First Ground, the delusions of the six consciousnesses (六識, liu shi) (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) are completely eradicated. What is...

得知者。楞伽經言。初地菩薩得二十五三昧。離二十五有。二十五有是分段三界身。遠離彼故名舍六識。涅槃經中亦同此說。故為出世間也。又大智論宣說。入初地菩薩位生菩薩家。舍離肉身得法性身。此亦是其離六識也。若論殘習十地乃盡。問曰。六識盡在初地初地以上使無六識。云何得知見聞覺耶。答曰。雖無事相六識猶有七識緣照無漏所得法身。及與真識緣起法身眼耳等識。是故用此見聞覺也。問曰。若以緣照法身見聞覺知。與前六識有何差別。釋曰。前六是其事識。分別事相心外取法。緣照法身所見聞等知外無法。一切悉是自心所起。如夢所見。于自心相分別照知有異也。問。真識見聞與緣照知有何差別。釋曰。七識緣照身者。但于妄想緣起法中分別緣知。又于真法分別緣法。不能離緣。真法身者遠妄想心。照明清凈法界顯自心源。名為見聞。非分別知。言如菩薩地盡滿足方便者是第四位。第十地之滿心也。言初起心無初相者。於四相中初生相時。悟一切法從本以來本無有生。云何觀行。有二種觀。一者息相觀。生死涅槃本是真識妄隨所起。證實返源本來無妄。妄想既無。焉有隨妄生死涅槃法相可得。名息相觀。二者實性觀。觀彼真識如來藏體。唯是法界恒沙佛法同體緣集。互以相成不離不脫不斷不異。良以

【現代漢語翻譯】現代漢語譯本得知此事的人（指證得六識盡者）。《楞伽經》（Laṅkāvatāra Sūtra）中說，初地菩薩獲得二十五種三昧（samādhi），脫離二十五有（bhava）。二十五有是指分段生死的欲界、色界、無色界之身。因為遠離這些，所以稱為捨棄六識。在《涅槃經》（Nirvāṇa Sūtra）中也有相同的說法，因此說是出世間的境界。另外，《大智度論》（Mahāprajñāpāramitopadeśa）宣說，進入初地菩薩的位階，就出生於菩薩之家，捨棄肉身而得到法性之身。這也就是舍離六識的含義。如果說殘餘的習氣，要到十地才能斷盡。問：六識在初地就斷盡了，初地以上的菩薩既然沒有六識，又如何得知見聞覺知呢？答：雖然沒有事相上的六識，但還有第七識（末那識，manas）緣照無漏所得的法身，以及真識（阿賴耶識，ālayavijñāna）緣起之法身，從而產生眼識、耳識等。所以用這些來進行見聞覺知。問：如果用緣照法身來進行見聞覺知，與之前的六識有什麼差別呢？答：之前的六識是事識，分別事物的表相，心向外去執取法。而緣照法身所見所聞等，知道心外沒有法，一切都是自心所生起的，就像夢中所見一樣。在自心所現的影像上分別照知，這是有區別的。問：真識的見聞與緣照之知有什麼差別？答：第七識緣照法身，只是在妄想緣起的法中分別緣知，又在真法中分別緣法，不能脫離所緣。而真法身遠離妄想心，照明清凈的法界，顯現自心的本源，這叫做見聞，不是分別知。說到菩薩的修行到了地盡滿足方便，這是第四位（指暖位、頂位、忍位、世第一位中的世第一位）。是第十地（指法雲地）的滿心。說到『初起心無初相』，是指在四相（生、住、異、滅）中的初生相時，覺悟到一切法從本來就沒有生。如何觀行呢？有兩種觀：一是息相觀，生死涅槃本來是真識妄隨所起，證實返源，本來沒有妄。妄想既然沒有，哪裡還有隨妄而生的生死涅槃的法相可以得到呢？這叫做息相觀。二是實性觀，觀察那個真識如來藏（Tathāgatagarbha）的體性，唯是法界恒河沙數般的佛法同體緣集，互相成就，不離不脫，不斷不異。這是因為

【English Translation】 English version Those who know this (referring to those who have attained the cessation of the six consciousnesses). The Laṅkāvatāra Sūtra states that Bodhisattvas of the first ground (bhūmi) attain twenty-five samādhis and are liberated from the twenty-five existences (bhava). The twenty-five existences refer to the bodies in the Desire Realm, Form Realm, and Formless Realm, which are subject to segmented existence. Because they are far from these, it is called abandoning the six consciousnesses. The Nirvāṇa Sūtra also says the same thing, therefore it is said to be a supramundane state. Furthermore, the Mahāprajñāpāramitopadeśa proclaims that upon entering the stage of the first ground Bodhisattva, one is born into a Bodhisattva family, abandoning the physical body and attaining the Dharma-nature body. This is also the meaning of abandoning the six consciousnesses. As for residual habits, they are only exhausted at the tenth ground. Question: If the six consciousnesses are exhausted at the first ground, and Bodhisattvas above the first ground do not have the six consciousnesses, how do they know seeing, hearing, and perceiving? Answer: Although there are no phenomenal six consciousnesses, there is still the seventh consciousness (manas) that illuminates the Dharma-body attained through non-outflow (anāsrava), and the Dharma-body arising from the True Consciousness (ālayavijñāna), thus producing eye-consciousness, ear-consciousness, etc. Therefore, these are used for seeing, hearing, and perceiving. Question: If seeing, hearing, and perceiving are done by illuminating the Dharma-body, what is the difference between this and the previous six consciousnesses? Answer: The previous six consciousnesses are phenomenal consciousnesses, which discriminate the appearances of things, and the mind outwardly grasps at dharmas. But what is seen and heard by illuminating the Dharma-body knows that there are no dharmas outside the mind, and everything arises from one's own mind, just like what is seen in a dream. Discriminating and knowing the images manifested by one's own mind is different. Question: What is the difference between the seeing and hearing of the True Consciousness and the knowing through illumination? Answer: The seventh consciousness illuminating the Dharma-body only discriminates and knows within the dharmas arising from deluded thoughts, and also discriminates and knows dharmas within the True Dharma, unable to detach from what is being cognized. But the True Dharma-body is far from deluded thoughts, illuminating the pure Dharma-realm, revealing the source of one's own mind, and this is called seeing and hearing, not discriminatory knowing. Speaking of the Bodhisattva's practice reaching the end of the grounds and fulfilling expedient means, this is the fourth position (referring to the highest position among the four stages of warmth, peak, forbearance, and the highest mundane dharma). It is the fulfilled mind of the tenth ground (Dharmamegha Bhumi). Speaking of 'the initial arising of the mind has no initial appearance,' it refers to realizing, at the initial arising appearance among the four characteristics (birth, abiding, change, and extinction), that all dharmas have fundamentally never arisen since the beginning. How does one practice contemplation? There are two types of contemplation: first, the contemplation of cessation of appearances. Birth and death, and nirvāṇa, are originally the True Consciousness arising from deluded thoughts. Verifying the truth and returning to the source, there is fundamentally no delusion. Since there are no deluded thoughts, how can there be any dharma-appearances of birth and death, and nirvāṇa, arising from delusion to be obtained? This is called the contemplation of cessation of appearances. Second, the contemplation of true nature. Observing that the nature of the True Consciousness, the Tathāgatagarbha, is only the Dharma-realm, where countless Buddha-dharmas are gathered as a single entity, mutually accomplishing each other, not separated, not detached, not discontinuous, not different. This is because

諸法同體緣集。互以相成故無有一法別守自性。雖無一性而無不性無有守性。即是如如一實之門。而無不性即是真實常樂凈等法界門也。體性常然古今不變。名實性觀也。言遠離微細念者是七識緣智也。無明滅故緣智即滅。問曰。修習而得解者何故空滅乎。答曰。是妄解故不得成佛。解故斷惑。體是妄解故終歸滅亡。云何得知明解隨滅。涅槃經四相品中言。譬如男女大小器中。悉滿中油燃燈。油盡明亦隨滅。燈爐猶在下。閤中言。油盡者喻煩惱滅。明喻智慧。慧雖滅已猶法身存。此文顯矣。終心之中皆悉滅。故名非究竟覺也。自下第二釋究竟覺。言得見心性者謂真識也。心即常住者始覺是也。名究竟覺者。覺心源故修歸圓覺也。自下第三引說證成。此中有二。一者正證非究竟。二者又心起下證究竟覺。是故修多羅說者是楞伽經也。能觀無念者。七識緣智名爲念也。無七識念為向佛智也。此是上中證非竟覺也。又心起者是真始覺心也。無初相即謂無念者。以始覺起時一切妄法無有可知。而言知者無念為知。此之證究竟覺也。自下第三總結。此中有二。一結不覺。二者以無念等故以下結前覺義。就第一中有二。一者結前凡夫不覺。二者若得無念以下結前三位非究竟覺。初中有三。一者總結。是故一切眾生不名為覺也。二者

【現代漢語翻譯】現代漢語譯本諸法同體，因緣和合而生。相互依存，因此沒有哪一個法是獨立存在的，各自固守其自性。雖然沒有單一不變的自性，但又無所不是自性，沒有什麼是脫離自性的。這就是如如一實之門，而無所不是自性，就是真實、常樂、清凈等的法界之門。體性本來如此，自古至今沒有改變，這叫做實性觀。所說的遠離微細念，指的是第七識緣智（第七意識所緣的智慧）。因為無明（無知）熄滅，所以緣智也隨之熄滅。有人問：通過修行而獲得的智慧，為什麼會空滅呢？回答說：因為那是虛妄的理解，所以不能成就佛果。通過理解而斷除迷惑，但這個理解本身是虛妄的，所以最終會滅亡。如何得知明解會隨之滅亡呢？《涅槃經》四相品中說：『譬如男女，在大小不同的器皿中，都裝滿油來點燈。油燒盡了，光明也隨之熄滅，燈爐仍然留在下面。』閤中說：『油盡，比喻煩惱滅盡；光明，比喻智慧。智慧雖然滅了，但法身仍然存在。』這段經文很明顯地說明了這一點。在終心（修行過程中的心）之中，一切都會熄滅，所以稱為非究竟覺。下面第二部分解釋究竟覺。所說的『得見心性』，指的是真識（真實的意識）。『心即常住』，指的是始覺（最初的覺悟）。『名究竟覺』，是因為覺悟了心的本源，修行最終迴歸到圓覺（圓滿的覺悟）。下面第三部分引用經文來證明。這裡有兩點：一是證明非究竟覺，二是『又心起』以下證明究竟覺。『是故修多羅說』，指的是《楞伽經》。『能觀無念者』，第七識緣智稱爲念。沒有第七識的念，就是趨向佛智。這是上面和中間部分證明非究竟覺。『又心起者』，指的是真始覺心（真實最初的覺悟之心）。『無初相即謂無念者』，因為始覺生起時，一切虛妄之法都無法可知，而說知，就是以無念為知。這是證明究竟覺。下面第三部分總結。這裡有兩點：一是總結不覺，二是『以無念等故』以下總結前覺的意義。在第一點中，有三點：一是總結，『是故一切眾生不名為覺也』；二是...

【English Translation】 English version All dharmas (phenomena) are of the same essence, arising from the aggregation of conditions. They are interdependent, therefore no single dharma exists independently, clinging to its own self-nature. Although there is no single, unchanging self-nature, yet there is nothing that is not self-nature; nothing is separate from self-nature. This is the gate of Suchness (Tathata), the one reality. And that there is nothing that is not self-nature is the gate of the Dharma Realm of Truth, Permanence, Bliss, and Purity. The nature of reality is constant, unchanging from ancient times to the present. This is called the contemplation of true nature. The 'separation from subtle thoughts' refers to the seventh consciousness's wisdom of conditions (seventh consciousness's wisdom based on conditions). Because ignorance (Avidya) is extinguished, the wisdom of conditions also ceases. Someone asks: 'Why does the wisdom attained through cultivation become empty?' The answer is: 'Because it is a false understanding, it cannot achieve Buddhahood. Through understanding, delusions are cut off, but this understanding itself is false, so it will ultimately perish.' How do we know that clear understanding will also perish? The 'Nirvana Sutra' in the chapter on the Four Characteristics says: 'For example, men and women, in vessels of different sizes, all fill them with oil to light lamps. When the oil is exhausted, the light also goes out, but the lamp stand remains below.' The 'Samadhi Sutra' says: 'The exhaustion of oil is a metaphor for the extinction of afflictions; the light is a metaphor for wisdom. Although wisdom has ceased, the Dharmakaya (Dharma Body) still exists.' This passage clearly illustrates this point. Within the 'terminal mind' (mind in the process of cultivation), everything will cease, so it is called non-ultimate enlightenment. The second part below explains ultimate enlightenment. The 'attainment of seeing the nature of mind' refers to true consciousness (true awareness). 'The mind is permanent' refers to initial enlightenment (the initial awakening). 'Called ultimate enlightenment' is because one has awakened to the source of the mind, and cultivation ultimately returns to perfect enlightenment (complete enlightenment). The third part below quotes sutras to prove this. There are two points here: first, to prove non-ultimate enlightenment, and second, from 'again, the mind arises' onwards, to prove ultimate enlightenment. 'Therefore, the sutra says' refers to the 'Lankavatara Sutra'. 'Those who can contemplate without thought' refers to the seventh consciousness's wisdom of conditions, which is called thought. The absence of the seventh consciousness's thought is the path towards Buddha-wisdom. This is the above and middle part proving non-ultimate enlightenment. 'Again, the mind arises' refers to the true initial enlightenment mind (the true mind of initial awakening). 'The absence of an initial appearance is called no-thought' because when initial enlightenment arises, all false dharmas are unknowable, and to say 'know' is to know through no-thought. This is the proof of ultimate enlightenment. The third part below summarizes. There are two points here: first, to summarize non-enlightenment, and second, from 'because of no-thought, etc.' onwards, to summarize the meaning of prior enlightenment. In the first point, there are three points: first, to summarize, 'Therefore, all sentient beings are not called enlightened'; second...

釋所以。本來念念未曾離故也。念者分別執著念也。三者重結。故說無始無明是也。本來不離故名無始也。自下第二結前三位。若得無念知心生住異滅是也。自下第二結前覺義。此中有二。一者結前始覺。二者以四相俱時以下結上本覺。以無念故。實無始覺之異者。以不覺念覆故。顯時名始覺。如上始覺即同本覺。以本覺異無有始覺。自下結本覺。以四相俱時而有者。如毗曇家義。四相俱一時用在前後。若成實義四相前後非一時也。此中似數家義也。皆無自立者。如夢所見無實體。本來平等同一覺故者是本覺也。上來辨生死根源竟也。自下第二明佛果根源。此中有二。一者總釋。二者云何以下別釋。複次本覺隨染分別生二種相者。法報兩種是也。同一覺而隨染隱顯。名之為法。此真識中本無今生義。名之為報也。與彼本覺不相離者。一體中二義故名相離也。云何以下別釋。此中有二。一者立二章門。二者釋章門。言智凈相者是法佛性也。不增不減古今湛然非先染后凈名智凈。言不思議業相者。是報佛性也。本無法體。以不思議修習力故有始生義。造作令成。無而令有。名不思議。造作名業。此一體中。體顯用生有二種也。自下釋章門。先釋智凈。后釋業相。就初中有二。一者表其智體。二者此義云何下釋其體義。就初

【現代漢語翻譯】現代漢語譯本解釋原因。本來每個念頭都未曾離開過本覺的緣故。『念』指的是分別和執著的念頭。『三』在這裡是再次總結，所以說是無始無明（沒有開端的無明）。本來就沒有離開過，所以稱為『無始』。下面第二部分總結前面的三個階段（本覺、始覺、不覺）。如果能證得無念，就能知曉心的生、住、異、滅。下面第二部分總結前面的覺悟的含義。這部分包含兩點：一是總結前面的始覺，二是以『四相俱時』（生、住、異、滅四種相同時存在）總結上面的本覺。因為無念的緣故，實際上沒有始覺的差異。因為不覺的念頭覆蓋的緣故，顯現時才稱為始覺。如上面所說，始覺等同於本覺，因為本覺的差異中沒有始覺。下面總結本覺。以『四相俱時而有』來說明，如同毗曇宗的觀點，四相同時存在，但作用有先後。如果按照成實宗的觀點，四相有先後，不是同時存在。這裡類似於數論派的觀點。四相都沒有自主性，如同夢中所見，沒有實體。『本來平等同一覺故』，這就是本覺。上面辨析了生死輪迴的根源。下面第二部分闡明佛果的根源。這部分包含兩點：一是總的解釋，二是『云何以下』（如何以下）分別解釋。進一步說，本覺隨著染污的分別產生兩種相：法身和報身。同一個覺悟，隨著染污而隱沒或顯現，稱為法身。這在真識中本來沒有現在才產生的含義，稱為報身。『與彼本覺不相離者』（與那個本覺不相分離），一體中有兩種含義，所以說不相離。『云何以下』（如何以下）分別解釋。這部分包含兩點：一是建立兩個章節，二是解釋章節。『言智凈相者』（所說的智凈相），是法佛的佛性。不增不減，從古至今清澈明凈，不是先染污后清凈，稱為智凈。『言不思議業相者』（所說的不思議業相），是報佛的佛性。本來沒有法體，因為不可思議的修習力量，才有了開始產生的含義。造作使之成就，無中生有，稱為不思議。造作稱為業。這一個本體中，體顯現，用產生，有兩種含義。下面解釋章節。先解釋智凈，后解釋業相。在解釋智凈這部分包含兩點：一是表明它的智慧本體，二是『此義云何下』（這個含義如何以下）解釋它的本體含義。先說第一點。

【English Translation】 English version Explaining the reason. Originally, every thought has never been apart from the original enlightenment. 'Thought' refers to the thoughts of discrimination and attachment. 'Three' here is a re-summary, so it is said to be 'beginningless ignorance' (ignorance without a beginning). Because it has never been separated, it is called 'beginningless'. The second part below summarizes the previous three stages (original enlightenment, initial enlightenment, non-enlightenment). If one can attain no-thought, one can know the arising, abiding, changing, and ceasing of the mind. The second part below summarizes the meaning of the previous enlightenment. This part contains two points: one is to summarize the previous initial enlightenment, and the second is to summarize the above original enlightenment with 'the four characteristics existing simultaneously' (the four characteristics of arising, abiding, changing, and ceasing existing at the same time). Because of no-thought, there is actually no difference in initial enlightenment. Because of the covering of non-enlightened thoughts, it is called initial enlightenment when it appears. As mentioned above, initial enlightenment is the same as original enlightenment, because there is no initial enlightenment in the difference of original enlightenment. The following summarizes the original enlightenment. It is explained by 'the four characteristics existing simultaneously', just like the view of the Sarvastivada school, the four characteristics exist simultaneously, but the functions have a sequence. If according to the view of the Satyasiddhi school, the four characteristics have a sequence and do not exist simultaneously. This is similar to the view of the Samkhya school. The four characteristics have no autonomy, just like what is seen in a dream, there is no entity. 'Originally equal and the same enlightenment', this is the original enlightenment. The above analyzes the root of the cycle of birth and death. The second part below explains the root of the Buddha fruit. This part contains two points: one is a general explanation, and the second is a separate explanation from 'how below'. Furthermore, the original enlightenment produces two aspects with the discrimination of defilement: the Dharmakaya (法身) and the Sambhogakaya (報身). The same enlightenment, hidden or manifested with defilement, is called the Dharmakaya. This originally does not have the meaning of being born now in the true consciousness, and is called the Sambhogakaya. 'Those who are not separated from that original enlightenment', there are two meanings in one body, so it is said that they are not separated. 'How below' separately explains. This part contains two points: one is to establish two chapters, and the second is to explain the chapters. 'What is said to be the aspect of wisdom purity' is the Buddha-nature of the Dharma Buddha. Not increasing or decreasing, clear and pure from ancient times to the present, not first defiled and then purified, is called wisdom purity. 'What is said to be the aspect of inconceivable karma' is the Buddha-nature of the Reward Buddha. Originally there was no Dharma body, because of the inconceivable power of practice, there was the meaning of beginning to arise. Creating and making it accomplished, creating something out of nothing, is called inconceivable. Creation is called karma. In this one entity, the body manifests and the function arises, there are two meanings. The following explains the chapters. First explain wisdom purity, then explain the aspect of karma. There are two points in explaining wisdom purity: one is to show its wisdom body, and the second is to explain its meaning from 'what is the meaning below'. First, let's talk about the first point.

中有三。一者表能治解。二者破和合下顯所治障。三者顯以下正辨所顯。智凈相者顯名也。謂依法力者真種資力也。依者緣智也。如實修行滿足方便者是緣智也。方便者是善巧方便也。自下顯障。破和合識相者六識障也。滅相續心相者七識障也。以緣照解對治六識七惑也。自下第三辨其所顯。顯理法身智凈故也。自下第二釋義。此中有三。一者法說。二者如大海水以下開譬。三者如是眾生以下合譬。言一切心識皆是無明者。六七識心皆無明為體也。猶前和合識相續心相也。無明之相不離覺者。真妄緣集也。言非可壞者。理法常爾故。非不可壞者。以解治妄故。自下開譬。如大海水喻第八識。風喻無明。波喻七識。水相風相不捨離者。真識與無明緣集合成。水非動性者。真無妄性。隨妄故成。若風相滅動相滅者。無明滅已七識則已。濕性不壞者喻彼真識性體常住。如是眾生以下合喻。自性清凈心合上海水也。自無明風動者。合上目風也。心與無明俱無形相者。合上水相風相不相離也。而心非動性者合上水非動性也。若無明滅相續則滅者。合上若風止滅動相滅也。智性不壞者合上濕性不壞。七識起喻略無合也。彼楞伽言。譬如巨海浪。斯由猛風起洪波鼓穴壑。無有斷絕時。藏識海常住。境界風所動。種種諸識浪騰躍而轉生

【現代漢語翻譯】現代漢語譯本中有三種含義。第一種是表明能夠對治和理解（煩惱）的智慧。第二種是通過破除和合（和合識）來顯現所要對治的障礙。第三種是從『顯以下』開始，正式辨明所要顯現的（理法身）。『智凈相』是顯現名稱。『謂依法力者』是指真實的種子所具有的資糧力。『依者緣智也』，這裡的『依』是指憑藉緣智。『如實修行滿足方便者』，這是指憑藉緣智。『方便者是善巧方便也』，方便是指善巧方便。下面開始顯現障礙。『破和合識相者』，指的是六識的障礙。『滅相續心相者』，指的是七識的障礙。用緣照的智慧來對治六識和七惑。下面第三部分辨明所要顯現的（理法身），因為顯現的是理法身的智慧清凈。下面第二部分解釋含義。這裡有三種方式。第一種是法說（直接解釋佛法）。第二種是從『如大海水以下』開始，用譬喻來開示。第三種是『如是眾生以下』，用譬喻來合攏。『言一切心識皆是無明者』，指的是六識和七識的心都以無明為本體。就像前面說的和合識和相續心一樣。『無明之相不離覺者』，指的是真如和妄念相互依存。『言非可壞者』，指的是理法本來就是常住不變的。『非不可壞者』，指的是可以用智慧來對治妄念。下面開始用譬喻開示。『如大海水』比喻第八識（Alaya-識，阿賴耶識）。『風』比喻無明（Avidya）。『波』比喻七識。『水相風相不捨離者』，指的是真識與無明相互依存而生起。『水非動性者』，指的是真如沒有虛妄的本性，隨順虛妄而顯現。『若風相滅動相滅者』，指的是無明滅除后，七識也就滅除了。『濕性不壞者』，比喻真識的體性常住不變。『如是眾生以下』是合攏譬喻。『自性清凈心』對應上面的大海水。『自無明風動者』，對應上面的風。『心與無明俱無形相者』，對應上面的水相和風相不相分離。『而心非動性者』，對應上面的水沒有動性。『若無明滅相續則滅者』，對應上面的如果風止息，波浪也就平息了。『智性不壞者』，對應上面的濕性不會壞滅。七識生起的譬喻在這裡省略了沒有合攏。正如《楞伽經》（Lankavatara Sutra）所說：『譬如巨海浪，斯由猛風起，洪波鼓穴壑，無有斷絕時。藏識海常住，境界風所動，種種諸識浪，騰躍而轉生。』

【English Translation】 English version There are three aspects to this. First, it indicates the wisdom that can cure and understand (afflictions). Second, by breaking down the combination (of the combined consciousness), it reveals the obstacles to be overcome. Third, starting from '顯以下' (xiǎn yǐ xià, revealing below), it formally clarifies what is to be revealed (the principle of Dharmakaya). '智凈相' (zhì jìng xiàng, wisdom-purity aspect) reveals the name. '謂依法力者' (wèi yī fǎ lì zhě, saying relying on the power of the Dharma) refers to the resources possessed by the true seed. '依者緣智也' (yī zhě yuán zhì yě, relying means dependent wisdom), here 'relying' refers to relying on dependent wisdom. '如實修行滿足方便者' (rú shí xiū xíng mǎn zú fāng biàn zhě, those who truly practice and fulfill skillful means), this refers to relying on dependent wisdom. '方便者是善巧方便也' (fāng biàn zhě shì shàn qiǎo fāng biàn yě, skillful means are expedient means), skillful means refer to expedient means. Below begins the manifestation of obstacles. '破和合識相者' (pò hé hé shí xiàng zhě, breaking the aspect of combined consciousness) refers to the obstacles of the six consciousnesses. '滅相續心相者' (miè xiāng xù xīn xiàng zhě, extinguishing the aspect of continuous mind) refers to the obstacles of the seventh consciousness. Use the wisdom of dependent illumination to counteract the six consciousnesses and the seven afflictions. Below, the third part clarifies what is to be revealed (the principle of Dharmakaya), because what is revealed is the wisdom-purity of the principle of Dharmakaya. Below, the second part explains the meaning. There are three ways here. The first is Dharma-speech (directly explaining the Dharma). The second starts from '如大海水以下' (rú dà hǎi shuǐ yǐ xià, like the great ocean below), using metaphors to reveal. The third is '如是眾生以下' (rú shì zhòng shēng yǐ xià, like this sentient being below), using metaphors to combine. '言一切心識皆是無明者' (yán yī qiē xīn shí jiē shì wú míng zhě, saying all consciousnesses are ignorance) refers to the fact that the minds of the six and seven consciousnesses all take ignorance (Avidya) as their essence. It's like the combined consciousness and continuous mind mentioned earlier. '無明之相不離覺者' (wú míng zhī xiàng bù lí jué zhě, the aspect of ignorance is inseparable from awareness) refers to the interdependence of true suchness and deluded thoughts. '言非可壞者' (yán fēi kě huài zhě, saying it cannot be destroyed) refers to the fact that the principle of Dharma is originally permanent and unchanging. '非不可壞者' (fēi bù kě huài zhě, it is not indestructible) refers to the fact that delusion can be counteracted with wisdom. Below begins the use of metaphors to reveal. '如大海水' (rú dà hǎi shuǐ, like the great ocean) is a metaphor for the eighth consciousness (Alaya-識, Ālàiyéshì). '風' (fēng, wind) is a metaphor for ignorance (Avidya). '波' (bō, wave) is a metaphor for the seven consciousnesses. '水相風相不捨離者' (shuǐ xiāng fēng xiāng bù shě lí zhě, the water aspect and wind aspect do not separate) refers to the fact that true consciousness and ignorance depend on each other to arise. '水非動性者' (shuǐ fēi dòng xìng zhě, water is not of a moving nature) refers to the fact that true suchness does not have a false nature, but manifests according to delusion. '若風相滅動相滅者' (ruò fēng xiāng miè dòng xiāng miè zhě, if the wind aspect ceases, the moving aspect ceases) refers to the fact that when ignorance is extinguished, the seven consciousnesses are also extinguished. '濕性不壞者' (shī xìng bù huài zhě, the wet nature does not decay) is a metaphor for the fact that the essence of true consciousness is permanent and unchanging. '如是眾生以下' (rú shì zhòng shēng yǐ xià, like this sentient being below) is the combining metaphor. '自性清凈心' (zì xìng qīng jìng xīn, the self-nature pure mind) corresponds to the great ocean above. '自無明風動者' (zì wú míng fēng dòng zhě, from the wind of ignorance moving) corresponds to the wind above. '心與無明俱無形相者' (xīn yǔ wú míng jù wú xíng xiàng zhě, the mind and ignorance both have no form) corresponds to the fact that the water aspect and wind aspect above are inseparable. '而心非動性者' (ér xīn fēi dòng xìng zhě, but the mind is not of a moving nature) corresponds to the fact that the water above has no moving nature. '若無明滅相續則滅者' (ruò wú míng miè xiāng xù zé miè zhě, if ignorance ceases, continuity ceases) corresponds to the fact that if the wind stops, the waves also subside. '智性不壞者' (zhì xìng bù huài zhě, the nature of wisdom does not decay) corresponds to the fact that the wet nature above does not decay. The metaphor for the arising of the seven consciousnesses is omitted here and not combined. As the Lankavatara Sutra says: 'Like the huge ocean waves, they arise from fierce winds, the great waves drum the hollows, there is no time of cessation. The storehouse consciousness ocean is always abiding, moved by the wind of the realm, various waves of consciousness leap and are born.'

。此明大海雖為風飄水性不改。性不改故名為常住。性雖常住而波水相隨風波轉。喻彼真識雖為妄想境界風動真性不變。性雖不變而彼真相隨於無始妄想。動發虛偽境界起於七識。如海波浪。經本之中境界為風。何故論主無明為風。釋曰。經中據末。境界為風。論主尋本。無明為風。此等皆有飄動義故。又后義推真識為海。無明為風。起七識波。七識為海。境界為風。起六識波。自下第二釋業章門。此中有二。先明總釋。二所謂下別釋。以依智凈能作境界者依體。起相用故也。以下別釋無量功德之相。常無斷者報佛性也。隨眾生根下明應佛性也。此二性者修心可有。非今具有也。自下第三總標理體。此中有二。一者略標。二者云何為四以下別釋。複次覺體相者。猶前本覺相者。即體相也。非相中相也。有四大義者。同一體中隨義分四。非別釋體四也。與虛空等者。是法性虛空也。此之表四俱無勝劣之異。如凈鏡者。喻凈無染也。亦喻相入無障礙。次下別釋。此四種中。一一之中立名即釋。如實空鏡者猶前真如。遠離心鏡無法現者就真而望。唯真猶立。本來無妄故。經說言。佛不渡眾生。眾生無故。非覺照義故者。雖是一體心法不同。擿心而言。法不生知。是真諦理故。非覺照上法性空。即是謂也。何故與等以此等余非

【現代漢語翻譯】現代漢語譯本此明大海雖然被風吹動，水的本性不會改變。水的本性不改變，所以稱為常住。水的本性雖然常住，但波浪與水相隨，隨風而轉。比喻那真識雖然被妄想境界的風所動，但其真實的本性不變。本性雖然不變，但那真相隨著無始以來的妄想，發動虛假的境界，從第七識生起，就像大海的波浪。經書之中，將境界比喻為風。為什麼《攝大乘論》的作者將無明比喻為風呢？解釋說：經書是從末端來說，將境界比喻為風；論主是從根本來說，將無明比喻為風。這些都有飄動搖曳的含義。進一步推論，真識可以比作大海，無明比作風，從而生起第七識的波浪。第七識可以比作大海，境界比作風，從而生起第六識的波浪。從下面開始是第二章，解釋業。這一章分為兩部分。首先是總體的解釋，然後是'二所謂下'開始的分別解釋。之所以說依靠智慧的清凈能夠產生境界，是因為它依靠本體而生起現象和作用。從下面開始分別解釋無量功德的相。'常無斷者'指的是報佛性。'隨眾生根下'說明應佛性。這兩種佛性可以通過修行而獲得，並非現在就具備。從下面開始是第三部分，總體標示理體。這部分分為兩部分。一是簡略的標示，二是'云何為四以下'開始的分別解釋。再次，覺的體相，就像之前的本覺的體相，就是體相。不是在相中的相。具有四大意義，是在同一個本體中根據意義分為四種，不是分別解釋本體為四種。'與虛空等者'，是法性虛空。這四種都無勝劣之分。'如凈鏡者'，比喻清凈無染，也比喻相互容入沒有障礙。接下來是分別解釋。這四種之中，每一種都通過立名來解釋。'如實空鏡者'就像之前的真如。'遠離心鏡無法現者'是從真如的角度來看，只有真如才能成立，本來沒有虛妄的緣故。經書上說：佛不度眾生，因為眾生本來就沒有。'非覺照義故者'，雖然是一體的，但心法不同。從心而言，法不生知，這是真諦的道理。不是在覺照之上的法性空，就是這個意思。為什麼與...相等，因為...

【English Translation】 English version This clear great ocean, although blown by the wind, its water nature does not change. Because its nature does not change, it is called 'constant abiding'. Although its nature is constant abiding, the waves follow the water, turning with the wind. This is a metaphor for how the True Consciousness (真識) [True Consciousness], although moved by the wind of deluded realms, its true nature remains unchanged. Although its nature remains unchanged, that True Aspect (真相) [True Aspect] follows beginningless delusion, activating false realms, arising from the seventh consciousness (七識) [seventh consciousness], like waves of the ocean. In the sutras, the realm is likened to wind. Why does the author of the Treatise on the Great Vehicle (攝大乘論) [Compendium on the Great Vehicle] liken ignorance (無明) [ignorance] to wind? The explanation is: the sutras speak from the end, likening the realm to wind; the author of the treatise speaks from the root, likening ignorance to wind. These all have the meaning of being blown and agitated. Further, one can infer that the True Consciousness is like the ocean, ignorance is like the wind, giving rise to the waves of the seventh consciousness. The seventh consciousness can be likened to the ocean, the realm can be likened to the wind, giving rise to the waves of the sixth consciousness. From below begins the second chapter, explaining karma (業) [karma]. This chapter is divided into two parts. First is the general explanation, then the separate explanation beginning with '二所謂下'. The reason it is said that relying on the purity of wisdom (智) [wisdom] can produce realms is because it relies on the substance (體) [substance] to give rise to phenomena (相) [phenomena] and function (用) [function]. From below begins the separate explanation of the aspects of immeasurable merits. '常無斷者' refers to the Reward Body Buddha-nature (報佛性) [Reward Body Buddha-nature]. '隨眾生根下' explains the Response Body Buddha-nature (應佛性) [Response Body Buddha-nature]. These two Buddha-natures can be attained through cultivation, they are not possessed now. From below begins the third part, generally indicating the principle of the substance (理體) [principle of the substance]. This part is divided into two parts. First is the brief indication, second is the separate explanation beginning with '云何為四以下'. Again, the substance-aspect of awakening (覺) [awakening], like the substance-aspect of original awakening (本覺) [original awakening] before, is the substance-aspect. It is not the aspect within aspects. Having four great meanings is dividing into four according to meaning within the same substance, not separately explaining the substance as four. '與虛空等者' is the Dharma-nature emptiness (法性虛空) [Dharma-nature emptiness]. These four are all without superiority or inferiority. '如凈鏡者' is a metaphor for purity without defilement, also a metaphor for mutual inclusion without obstruction. Next is the separate explanation. Within these four, each is explained through establishing a name. '如實空鏡者' is like the True Thusness (真如) [True Thusness] before. '遠離心鏡無法現者' is viewed from the perspective of True Thusness, only True Thusness can be established, because it is originally without delusion. The sutra says: the Buddha does not liberate sentient beings, because sentient beings originally do not exist. '非覺照義故者', although they are one body, the mind-dharmas are different. Speaking from the mind, dharmas do not arise from knowing, this is the principle of ultimate truth (真諦) [ultimate truth]. It is not the emptiness of Dharma-nature above awakening and illumination, that is what it means. Why is it equal to... because...

此與等也。言因熏習鏡者謂真心也。依因此心緣照熏習故因熏習也。一切世間悉中現者。一切諸法心之為本。故本中現。然即現故體中生耶。故言不出。亦可現無邊故現外不出。體中現故。雜亂一相故言不入。以不入故妄法敗亡。故言不失不壞。一云就真法說。絕言離相。超外眾物而不離有無。故言不出。不離有無而非有無。故言不入。故經說言。雖在陰界入而不同陰界入也。以萬像外而不失壞故言不失壞。是為何物。常住一心。何以故。一切真實性故。無法不真也。又一切染法不能者。心體常住故不能染。非謂用義也。智體不動者釋不染由。具足無漏熏眾生者具凈法故。冥資眾生令修善行也。法出離鏡者。猶智凈相也。真法出於煩惱惑障故言出離也。謂不空者恒沙凈法湛然滿故。煩惱礙者猶煩惱障。言智礙者猶智障也。諸惑雖眾無出二障。然此義者下二障中具廣分別也。離和合相淳凈明者。離六七識心相也。緣熏習鏡者。猶上不思議業相也。以緣智修習故得名緣熏習也。依法出離者。依體起相用。遍照眾生心令修善者。是報佛也。隨念示現者。是應佛也。此四之中前二是理。后二是行。理行俱明故無餘無上。自下第二釋不覺章門。此中有二。一者明不覺體。二者複次依不覺以下明諸惑轉生。就初中有二。一者明不覺

義。二者以有不覺以下對明真覺。初中有三。一者法說。二者開譬。三合喻。言不覺義者。是顯名也。不覺名者。無明別名。謂不如實知真如法一者。就境明體。真如無二故名法一也。不覺心起者是第七識。而有其念者是染心也。通而言之皆是妄識。別而言之不覺是其根本無明。染心是其業識。以後乃至相續識也。念無自相不離真覺者明其妄法不孤立。故詑真而立。若無此真妄不得生也。次下開喻。如迷人者諸群盲類諸眾生等。迷二諦理不知超出生死之津。似是迷人。依方故迷者喻依真有妄。若離於方則無有迷者。若無真識不得有妄。故勝鬘言。依如來藏故有生有死。若無藏識不得厭苦樂求涅槃也。自下合喻。眾生亦爾者。合上迷人。依覺故迷者合上依方故迷。若離覺性則無不覺者。合上若離方則無迷也。自下第二明對真覺。此中有三句。一者釋覺義。謂有不覺心。故能知名義。為說真覺也。二者絕待明體。謂若離不覺之心則無有真識也。三者遣著。雖皆是真亦無真相。謂離不覺心則無真覺自相可說。自下第二明轉生義。此中有三。一者總明。二者云何以下別釋。三者當知無明以下結釋。複次依不覺故生三種相者。依根本無明心心相漸粗。故生三種相也。與彼不覺相應不離者。共為第七識體也。云何以下別釋。此中隨

【現代漢語翻譯】現代漢語譯本：義。『二者以有不覺以下對明真覺』。初中有三：一者法說，二者開譬，三合喻。『言不覺義者』，是顯名也。『不覺名者』，無明（avidyā）別名，謂不如實知真如法一者，就境明體。真如無二故名法一也。『不覺心起者』是第七識（manas），『而有其念者』是染心也。通而言之皆是妄識，別而言之不覺是其根本無明，染心是其業識，以後乃至相續識也。『念無自相不離真覺者』明其妄法不孤立，故詑真而立。若無此真妄不得生也。次下開喻。『如迷人者』，諸群盲類諸眾生等，迷二諦理不知超出生死之津，似是迷人。『依方故迷者』喻依真有妄，若離於方則無有迷者，若無真識不得有妄。故勝鬘（Śrīmālādevī）言：『依如來藏（Tathāgatagarbha）故有生有死，若無藏識不得厭苦樂求涅槃（nirvāṇa）也』。自下合喻。『眾生亦爾者』，合上迷人。『依覺故迷者』合上依方故迷。『若離覺性則無不覺者』，合上若離方則無迷也。自下第二明對真覺。此中有三句：一者釋覺義，謂有不覺心，故能知名義，為說真覺也。二者絕待明體，謂若離不覺之心則無有真識也。三者遣著，雖皆是真亦無真相，謂離不覺心則無真覺自相可說。自下第二明轉生義。此中有三：一者總明，二者云何以下別釋，三者當知無明以下結釋。『複次依不覺故生三種相者』，依根本無明心心相漸粗，故生三種相也。『與彼不覺相應不離者』，共為第七識體也。『云何以下別釋』。此中隨

【English Translation】 English version: Meaning. 『The two, based on the existence of non-enlightenment, contrast with the clear and true enlightenment.』 The beginning has three parts: first, exposition of the Dharma; second, opening with analogies; and third, combining metaphors. 『The meaning of non-enlightenment』 is a manifest name. 『The name of non-enlightenment』 is another name for ignorance (avidyā), referring to not truly knowing the oneness of Suchness-Dharma, which explains the essence based on the object. Because Suchness is without duality, it is called the oneness of Dharma. 『The arising of the non-enlightened mind』 is the seventh consciousness (manas), and 『having its thoughts』 is the defiled mind. Generally speaking, all are false consciousnesses, but specifically, non-enlightenment is the fundamental ignorance, and the defiled mind is the karma consciousness, and so on, up to the continuing consciousness. 『The thought has no self-nature and does not depart from true enlightenment』 clarifies that the false Dharma is not independent, thus relying on the true to arise. If there were no truth, falsehood could not arise. Next, opening with analogies: 『Like those who are lost,』 like crowds of the blind, like all sentient beings, lost in the truth of the two truths, not knowing the ford to transcend birth and death, are like those who are lost. 『Relying on direction, they are lost』 is a metaphor for falsehood relying on truth. If one were apart from direction, there would be no being lost. If there were no true consciousness, there could be no falsehood. Therefore, Śrīmālādevī says: 『Relying on the Tathāgatagarbha, there is birth and death. If there were no store consciousness, there would be no厭苦樂seeking nirvāṇa.』 From here, combining metaphors: 『Sentient beings are also like this』 combines with the above 『those who are lost.』『Relying on enlightenment, they are lost』 combines with the above 『relying on direction, they are lost.』『If one were apart from the nature of enlightenment, there would be no non-enlightenment』 combines with the above 『if one were apart from direction, there would be no being lost.』 From here, the second clarifies the contrast with true enlightenment. There are three sentences in this: first, explaining the meaning of enlightenment, saying that because there is a non-enlightened mind, one can know the meaning of names, to explain true enlightenment. Second, clarifying the essence by cutting off dependence, saying that if one were apart from the non-enlightened mind, there would be no true consciousness. Third, dispelling attachment, saying that although all are true, there is also no true appearance, saying that apart from the non-enlightened mind, there is no self-appearance of true enlightenment that can be spoken of. From here, the second clarifies the meaning of transformation and birth. There are three parts in this: first, general clarification; second, explaining separately from 『how is it so』 onwards; and third, concluding from 『it should be known that ignorance』 onwards. 『Furthermore, relying on non-enlightenment, three appearances arise』 means that relying on fundamental ignorance, the mind and mental appearances gradually become coarse, thus three appearances arise. 『Corresponding to and not departing from that non-enlightenment』 is together the substance of the seventh consciousness. 『Explaining separately from 『how is it so』 onwards.』 Within this, following

義辯者。七識中有六。六識之中有四也。然前六中上四不相應。下二相應。與六識似故。文中分有二。一者明不相應。二者以有境界以下明相應也。言無明業相者。無明是其所依。不覺業者動義。言能見相者亦名轉識。心相轉粗。轉起外相。名為轉也。此之三心也。言境界相者亦名現識。以妄心中妄作境界顯現如鏡。以有境界故以下明其第二相應之義。以境緣故生六種相者。是相應故合為一類。言智相者前所說境分別染凈違順差別。非明解智也。言相續相者。依前智識心相轉粗。境界牽心。心隨境界分別不斷。如海波浪。又復三世因果令不斷絕。故名相續。言執取相者。十使根本取性無明。言計名字相者。所謂五見粗起煩惱。若復通論十使皆是此二合為煩惱分也。言起業相者。謂依煩惱造種種業也。業系苦相者。依業受報也。此之六中前二七識。后四六識也。自下第三結也。當知無明能生一切染者。眾惑根本故也。言染法皆是不覺相故者。皆無明用相也。自下第三從複次覺與不覺下料簡因果。亦可釋上非一非異。此中有三。一者總舉數。二者云何以下列名。三者同相者以下釋章門。就第三中有二。一者釋同章門。二者釋異章門。就初中有三。一者開喻。二者如是無漏以下合喻。三者是故以下引經證成。譬如瓦器者。喻

【現代漢語翻譯】現代漢語譯本義辯者：在第七識（第七種意識，末那識，Manas-vijnana）中有六個（心識活動）。在第六識（第六種意識，意識，Vijnana）之中有四個（心識活動）。然而，在前六個（心識活動）中，上面的四個（心識活動）不相應，下面的兩個（心識活動）相應。因為它與第六識相似的緣故。文中分為兩部分。第一部分闡明不相應，第二部分從『以有境界』以下闡明相應。所說的『無明業相』，無明（Avidya，無知）是它的所依。『不覺業』指的是動的作用。所說的『能見相』也叫做轉識（Vijnana）。心相變得粗糙，從而生起外在的相，這叫做『轉』。這指的是三種心（狀態）。所說的『境界相』也叫做現識（Vijnana）。因為在虛妄心中，虛妄地產生境界顯現，就像鏡子一樣。因為『以有境界故』，以下闡明它第二種相應的意義。因為以境界為緣故，產生六種相，這是因為相應，所以合為一類。所說的『智相』，指的是前面所說的境界分別染凈違順的差別，不是指明瞭解智。所說的『相續相』，是依於前面的智識心相變得粗糙，境界牽引心，心隨著境界分別不斷，就像海中的波浪一樣。又因為三世因果令其不斷絕，所以叫做相續。所說的『執取相』，是十使（Ten fetters）的根本，取性無明。所說的『計名字相』，指的是五見（Five Views）粗略生起的煩惱。如果通論十使，都是這二者合為煩惱的部分。所說的『起業相』，指的是依于煩惱造作種種業。『業系苦相』，指的是依于業而受報。在這六個（心識活動）中，前兩個屬於第七識，后四個屬於第六識。從下面開始是第三部分，總結說明。應當知道無明能夠生起一切染污，因為它是眾惑的根本。所說的『染法皆是不覺相故』，指的是都是無明的用相。從下面開始是第三部分，從『複次覺與不覺』下，辨別因果。也可以解釋上面所說的『非一非異』。這裡面有三部分。第一部分是總舉數量，第二部分從『云何』以下列出名稱，第三部分從『同相者』以下解釋章門。在第三部分中又有兩部分，第一部分是解釋同章門，第二部分是解釋異章門。在第一部分中又有三部分，第一部分是開示比喻，第二部分從『如是無漏』以下合喻，第三部分從『是故』以下引用經文來證明成立。譬如瓦器，是比喻。

【English Translation】 English version The debater of meaning: In the seventh consciousness (Manas-vijnana), there are six (mental activities). Among the sixth consciousness (Vijnana), there are four (mental activities). However, among the former six (mental activities), the upper four (mental activities) do not correspond, and the lower two (mental activities) correspond. It is because it is similar to the sixth consciousness. The text is divided into two parts. The first part clarifies the non-correspondence, and the second part clarifies the correspondence from 'because there is a realm' onwards. The so-called 'Avidya karma aspect', Avidya (ignorance) is its reliance. 'Non-awakening karma' refers to the meaning of movement. The so-called 'perceiving aspect' is also called Vijnana. The mind aspect becomes rough, thus giving rise to external aspects, which is called 'transformation'. This refers to the three states of mind. The so-called 'realm aspect' is also called present consciousness (Vijnana). Because in the deluded mind, the realm appears delusively, like a mirror. Because 'because there is a realm', the following clarifies the meaning of its second correspondence. Because the six aspects arise due to the realm, they are combined into one category because they correspond. The so-called 'wisdom aspect' refers to the differences between purity, impurity, compliance, and opposition of the realm mentioned earlier, not referring to clear understanding wisdom. The so-called 'continuous aspect' relies on the previous wisdom consciousness mind aspect becoming rough, the realm pulls the mind, and the mind follows the realm, distinguishing continuously, like waves in the sea. Moreover, the cause and effect of the three times make it uninterrupted, so it is called continuous. The so-called 'grasping aspect' is the root of the ten fetters (Ten fetters), grasping the nature of ignorance. The so-called 'calculating name aspect' refers to the coarse arising of afflictions from the five views (Five Views). If generally discussing the ten fetters, they are all a part of the combination of these two into afflictions. The so-called 'arising karma aspect' refers to creating various karmas based on afflictions. 'Karma-bound suffering aspect' refers to receiving retribution based on karma. Among these six (mental activities), the first two belong to the seventh consciousness, and the last four belong to the sixth consciousness. From below begins the third part, summarizing and explaining. It should be known that ignorance can give rise to all defilements, because it is the root of all delusions. The so-called 'defiled dharmas are all aspects of non-awakening' refers to all being the functions of ignorance. From below begins the third part, from 'again, awakening and non-awakening' onwards, distinguishing cause and effect. It can also explain the above-mentioned 'neither one nor different'. There are three parts here. The first part is a general enumeration of quantity, the second part lists the names from 'how' onwards, and the third part explains the chapter doors from 'those with the same aspect' onwards. In the third part, there are two parts, the first part is to explain the same chapter door, and the second part is to explain the different chapter doors. In the first part, there are three parts, the first part is to open and illustrate the metaphor, the second part combines the metaphor from 'thus, without outflows' onwards, and the third part quotes scriptures from 'therefore' onwards to prove its establishment. For example, a tile vessel is a metaphor.

第七識種種妄法也。皆同微塵性相者。喻真如為體也。如是以下合喻。無漏無明皆七識也。皆同真如者。合上同微塵性相也。自下第三引證。是故修多羅中依此義說者。取彼經說釋成此義也。此有二句。初明理涅槃。后明釋難。言一切眾生本來常住涅槃菩提者。唯是真識。悉無餘法故也。言非可修相作相者。非如報應也。畢竟無得者。既已常已常得更無得也。亦無色相可見者。以理無色故也。自下釋難。若無色相者。何故得有以相之身利益眾生。釋此難故。而有見色者。唯隨染業幻所作也。非是真智理色不空性也。何故非理智無色者。以智相不可見故也。自下釋異章門。此中有二。一者開喻。二者如是無漏以下合喻。此同異大意者。真妄二識有同異義。同者真外無妄。妄外無真故。言異者真妄相返故。如水中波。水非波外波非水外名同義也。水波非一名異也。自下第二複次生滅因緣者以下明真妄依持。此中有五。一者正辨真妄轉生依持。二者依無明業所起以下。明其轉生之義非淺智所知。三者染心者有六種以下。明返本時六七識惑治斷分齊。四者又染心義者以下攝眾惑中據二障辨。五者複次分別生滅相以下明舍滅相。雖上廣分治斷之相攝廣令略辨滅相也。就初中有二。一者總標轉生。二者此義云何以下別釋轉生之相。

複次生滅因緣相者是顯名也。所謂眾生依心者是第八識也。意意識轉故七六識也。真識是其神知之主集起所依。義說為心。妄識總對一切境界發生六識。義說為意。事識依意。了別六塵事相境界故名意識。經本之中同說此三。名字小異。一名分別事識。亦名轉識。二名業識。亦名現識。三名真相識。分別事識者。六識之心以能分別六塵事故名分別事。即此六識隨六塵轉故名轉。不同七識轉起外相名為轉也。業相現相是第七識。識之中六識之名。以二攝也。真相識者是第八識。名字雖異與前三種其義不殊。自下第二別釋。此中有三。一者明七識心。二者是故三界以下明其七識生死根源。三者複次意識以下明六識心。初中有二。一者略釋。二者此意有五種以下廣釋。此義云何此設問也。以依阿梨耶識說者猶上依心。此之名義如上說也。有無明者生死根源故。理與無明俱一時有。而義說故。依理起迷是根本無明也。無明即心。非有心外異有無明也。不覺而起者是業相也。言能見者是轉相也。言能現者猶現相也。能取境界者是智相也。起念相續者是續識也。問。上來已辨何故重明。上中明其七識惑義。此中明其七識心義。是故異也。自下第二廣釋。此中有二。一者略表數。二者云何以下別。名即釋此意。復有五種者標數也。言

【現代漢語翻譯】現代漢語譯本再次說明生滅因緣的表相，這裡所說的『顯名』，指的是眾生所依賴的『心』，也就是第八識（阿賴耶識，儲存一切種子）。『意』和『意識』的轉變，指的是第七識（末那識，恒常思量）和第六識（意識，分別事物）。『真識』是神識認知的主體，是積聚和產生的基礎，從義理上來說，可以稱為『心』。『妄識』總的來說是針對一切境界而產生的六識（眼、耳、鼻、舌、身、意）。從義理上來說，可以稱為『意』。『事識』依賴於『意』，能夠辨別六塵（色、聲、香、味、觸、法）的事相境界，所以稱為『意識』。經典文字中通常會同時提到這三者，只是名字略有不同。一個名稱是『分別事識』，也稱為『轉識』；第二個名稱是『業識』，也稱為『現識』；第三個名稱是『真相識』。『分別事識』指的是六識之心，因為它能夠分別六塵之事，所以稱為『分別事』。這六識隨著六塵而轉變，所以稱為『轉識』，但不同於第七識轉變產生外相而稱為『轉』。『業相』和『現相』指的是第七識。在這些識之中，六識的名稱可以用兩個字來概括。『真相識』指的是第八識。雖然名字不同，但與前面三種識的含義並沒有本質區別。下面第二部分將分別解釋這些識。這裡有三個方面：一是闡明第七識的心；二是『是故三界以下』，闡明第七識生死輪迴的根源；三是『複次意識以下』，闡明六識的心。首先，第一部分包含兩個方面：一是簡略解釋；二是『此意有五種以下』，詳細解釋。『此義云何』，這是設問。『以依阿梨耶識說者』，類似於上面所說的依賴於『心』。這裡的名稱和含義如上所述。『有無明者』，是生死輪迴的根源，理體與無明同時存在。但從義理上來說，因為依理而產生迷惑，所以是根本無明。無明即是心，並非在心外另有無明。『不覺而起者』，指的是業相。『言能見者』，指的是轉相。『言能現者』，類似於現相。『能取境界者』，指的是智相。『起念相續者』，指的是續識。問：上面已經辨析過了，為什麼還要再次說明？上面是闡明第七識的迷惑之義，這裡是闡明第七識的心之義，所以不同。下面第二部分將詳細解釋。這裡包含兩個方面：一是簡略地列出數目；二是『云何以下』，分別解釋。『名即釋此意』，是解釋這個含義。『復有五種者』，是標出數目。

【English Translation】 English version Furthermore, the characteristic of the arising and ceasing of causes and conditions is called 『manifestation』. The so-called 『sentient beings rely on the mind』 refers to the eighth consciousness (Ālaya-vijñāna, the storehouse consciousness). The transformation of 『intellect』 and 『consciousness』 refers to the seventh consciousness (Manas-vijñāna, the constantly thinking consciousness) and the sixth consciousness (Vijñāna, the discriminating consciousness). 『True consciousness』 is the master of spiritual knowing, the basis of accumulation and arising. In terms of meaning, it can be called 『mind』. 『Deluded consciousness』 generally refers to the six consciousnesses (eye, ear, nose, tongue, body, and mind) that arise in response to all realms. In terms of meaning, it can be called 『intellect』. 『Event consciousness』 relies on 『intellect』 and can distinguish the characteristics of the six sense objects (form, sound, smell, taste, touch, and dharma), so it is called 『consciousness』. These three are often mentioned together in scriptures, with slight differences in names. One name is 『discriminating event consciousness』, also called 『transforming consciousness』; the second name is 『karma consciousness』, also called 『manifesting consciousness』; the third name is 『true aspect consciousness』. 『Discriminating event consciousness』 refers to the mind of the six consciousnesses, because it can discriminate the events of the six sense objects, so it is called 『discriminating event』. These six consciousnesses transform along with the six sense objects, so it is called 『transforming consciousness』, but it is different from the seventh consciousness transforming and producing external appearances, which is also called 『transformation』. 『Karma aspect』 and 『manifest aspect』 refer to the seventh consciousness. Among these consciousnesses, the names of the six consciousnesses can be summarized in two words. 『True aspect consciousness』 refers to the eighth consciousness. Although the names are different, the meanings are not essentially different from the previous three types of consciousness. The second part below will explain these consciousnesses separately. There are three aspects here: first, to clarify the mind of the seventh consciousness; second, 『therefore, below the three realms』, to clarify the root of the cycle of birth and death of the seventh consciousness; third, 『furthermore, below consciousness』, to clarify the mind of the six consciousnesses. First, the first part contains two aspects: one is a brief explanation; the other is 『below this meaning has five kinds』, a detailed explanation. 『What is this meaning』, this is a question. 『Those who say relying on Ālaya-vijñāna』 is similar to the above-mentioned reliance on 『mind』. The names and meanings here are as described above. 『Those who have ignorance』 are the root of the cycle of birth and death, and the principle and ignorance exist simultaneously. But in terms of meaning, because delusion arises based on principle, it is fundamental ignorance. Ignorance is mind, and there is no ignorance outside of mind. 『Those who arise without awareness』 refer to the karma aspect. 『Those who can see』 refer to the transforming aspect. 『Those who can manifest』 are similar to the manifesting aspect. 『Those who can grasp realms』 refer to the wisdom aspect. 『Those who arise with continuous thoughts』 refer to the continuing consciousness. Question: It has already been analyzed above, why explain it again? The above is to clarify the meaning of the delusion of the seventh consciousness, and this is to clarify the meaning of the mind of the seventh consciousness, so it is different. The second part below will explain in detail. This contains two aspects: one is to briefly list the numbers; the other is 『below what』, to explain separately. 『Name is to explain this meaning』 is to explain this meaning. 『There are five kinds again』 is to mark the numbers.

業識者。依前無明便有妄念不覺心起。說之為業。何故不說無明識者。是根本體故。就恒沙中說五種也。言轉識者依前業識。心慮漸粗而取外相。故名為轉識。言現識者依前轉識所起境界還顯自心。名為現識。言五塵對至即現無有前後者。明諸境界一時而現。以此識前未有境界但心識相。何故不說法塵境乎。答。若通言之理實俱有。而粗別言為五塵耳。又須法塵更無別塵。逐緣五塵。推求境體更無異故。故不言也。言智識者。於前現識所顯法中分別染凈違順差別。故名智識。言續識者依前智識心相轉粗。境界事心心隨境界分別不斷。故名續識。又復此心能持三世善惡因果。令不失壞故名續也。自下第二從是故三界以下明其七識根源義。此中有四。一者明生死無體妄心而有。二者此義云何以下釋其所以。三者當知世間以下勸人令知。四者是故一切法以下結無體依心。初中有二。一者順釋。二者返釋。言是故者。上明五心相生緣。故以有生死。但心主耳。三界虛偽唯心所作也。如夢所見如鏡中像。無有自體。若言近者心謂七識。若談遠者心是八識。離心即無。六塵境者此返釋也。此義云何設問發起。言一切法者生死諸法也。從心起者是真識也。妄不孤立由依真起。名從心起。妄念而生者。妄念是其第七識也。若言近者生死

【現代漢語翻譯】現代漢語譯本業識（Karma Consciousness）：依據之前的無明（ignorance）便產生妄念，覺性之心無法生起，這被稱為業識。為什麼不說無明識呢？因為無明是根本本體。在如恒河沙數般多的意識中，這裡只說了五種。轉識（Transforming Consciousness）：依據之前的業識，心念逐漸粗糙，開始執取外在的現象，所以稱為轉識。現識（Present Consciousness）：依據之前的轉識所產生的境界，反過來顯現自心，這稱為現識。五塵（five sense objects）同時顯現，沒有先後順序：說明各種境界同時顯現。因為在這個意識之前沒有境界，只有心識之相。為什麼不說『法塵』（objects of mind）的境界呢？回答：如果從普遍意義上說，理應都有。但爲了區分粗略的差別，所以只說五塵。而且，『法塵』並不需要另外的『塵』，它隨著五塵的因緣而生滅。推求境界的本體，並沒有什麼不同，所以不說『法塵』。智識（Intellectual Consciousness）：在之前的現識所顯現的法中，分別染污、清凈、順從、違逆的差別，所以稱為智識。續識（Continuing Consciousness）：依據之前的智識，心念之相變得粗糙，境界和事物與心相互追逐，心隨著境界分別不斷，所以稱為續識。而且，這個心能夠持有三世的善惡因果，使之不失壞，所以稱為『續』。下面第二部分，從『是故三界』以下，說明七識的根源意義。這部分有四個方面：一是說明生死沒有實體，只是虛妄的心所顯現；二是『此義云何』以下，解釋其中的原因；三是『當知世間』以下，勸人明白這個道理；四是『是故一切法』以下，總結一切法沒有實體，都依賴於心。第一部分中有兩個方面：一是順著解釋，二是反過來解釋。『是故』：上面說明了五種心識相生的因緣，所以才有生死，只是心在主導而已。三界是虛假的，只是心所造作的。就像夢中所見，像鏡子中的影像，沒有自己的本體。如果說近的，心指的是七識；如果說遠的，心指的是八識。離開心就沒有六塵（six sense objects）的境界，這是反過來解釋。『此義云何』設問來引發。『一切法』指的是生死諸法。『從心起』指的是真識。虛妄不能獨立存在，由於依賴於真識而生起，所以說『從心起』。『妄念而生』指的是第七識。如果說近的，是生死。

【English Translation】 English version Karma Consciousness: Based on the preceding ignorance, delusional thoughts arise, and the mind of awareness cannot arise, which is called Karma Consciousness. Why not call it Ignorance Consciousness? Because ignorance is the fundamental essence. Among the consciousnesses as numerous as the sands of the Ganges River, only five are mentioned here. Transforming Consciousness: Based on the preceding Karma Consciousness, the mind gradually becomes coarser and begins to grasp external phenomena, so it is called Transforming Consciousness. Present Consciousness: Based on the preceding Transforming Consciousness, the realm that arises in turn manifests the mind itself, which is called Present Consciousness. The five sense objects appear simultaneously, without any order: This explains that various realms appear simultaneously. Because before this consciousness there were no realms, only the aspect of consciousness. Why not speak of the realm of 'objects of mind'? Answer: If speaking in a general sense, they should all be present. But to distinguish the rough differences, only the five sense objects are mentioned. Moreover, 'objects of mind' do not need separate 'objects'; they arise and cease with the conditions of the five sense objects. Investigating the essence of the realm, there is no difference, so 'objects of mind' are not mentioned. Intellectual Consciousness: In the phenomena manifested by the preceding Present Consciousness, it distinguishes the differences between defilement, purity, compliance, and opposition, so it is called Intellectual Consciousness. Continuing Consciousness: Based on the preceding Intellectual Consciousness, the aspect of the mind becomes coarse, the realm and things chase each other with the mind, and the mind constantly distinguishes with the realm, so it is called Continuing Consciousness. Moreover, this mind can hold the karmic consequences of good and evil in the three times, preventing them from being lost, so it is called 'Continuing'. The second part below, from 'Therefore, the three realms' onwards, explains the meaning of the source of the seven consciousnesses. This part has four aspects: First, it explains that birth and death have no substance, but are manifested by the illusory mind; second, from 'What is the meaning of this' onwards, it explains the reason for this; third, from 'Know that the world' onwards, it encourages people to understand this principle; fourth, from 'Therefore, all dharmas' onwards, it concludes that all dharmas have no substance and depend on the mind. The first part has two aspects: First, it explains in a forward direction, and second, it explains in reverse. 'Therefore': The above explains the causes and conditions of the arising of the five consciousnesses, so there is birth and death, and it is only the mind that is in control. The three realms are false, only created by the mind. Like what is seen in a dream, like the image in a mirror, without its own substance. If speaking of what is near, the mind refers to the seven consciousnesses; if speaking of what is far, the mind refers to the eight consciousnesses. Without the mind, there is no realm of the six sense objects, this is explaining in reverse. 'What is the meaning of this' sets up a question to elicit. 'All dharmas' refers to the dharmas of birth and death. 'Arising from the mind' refers to the true consciousness. Illusion cannot exist independently, it arises because it depends on the true consciousness, so it is said 'arising from the mind'. 'Arising from delusional thoughts' refers to the seventh consciousness. If speaking of what is near, it is birth and death.

諸法從妄念生。前明起由后明正體。成合生諸法。言一切分別即分別自心者。自心是其真相識也。是真識者眾生中實就妄緣故。有異妄故。一切心識分別真理者。即分別自心。更無別理故也。言心不見心者。就真論真。無有分別。無能所故。無相可得故。名不見心也。此之德標顯生死無體真諦無相道理如是。經說二諦。宗要在斯。自下第三觀知生死無體。當世間一切境者。猶上一切法也。皆依眾生無明妄心得住持者是正體也。無明是其無明識也。妄心是其業識。以上乃至續識總名妄心。此之六識生死之體。故名住持也。自下第四結無體。是故一切法如鏡中像。無體可得。言唯心者唯隨於心以從心故。心生法生。心滅法滅。故言唯心也。言虛妄者是能隨法也。自下第三明六識心。複次意識者是六識也。即此相續識。依凡夫取著轉深計我我所者。謂根本取性無明。種種妄執隨事攀緣者計名字相也。此之明根本也。又復說以下明末。中依見愛煩惱增長者。見是五見。愛是五鈍。自下第二明非淺智所知。此中有三。一者顯其難知。二者何以故下釋難知由。三者是故以下總結難知。依無明薰習所起識者是顯名也。業識以下若細窮論無明亦是。自下明知就人以辨。人別不同泛有四位。一者凡夫二乘。此人一向非境界也。二者十信以

【現代漢語翻譯】現代漢語譯本諸法由虛妄的念頭產生。先前的明瞭（前明）由後來的明瞭（后明）來確立其真實的本體。各種條件聚合產生諸法。說『一切分別就是分別自心』，是因為自心是其真實的認識（真相識）。這真實的認識（真識），是因為眾生實際上依附於虛妄的因緣，所以有虛妄的差異。一切心識分別真理，就是分別自心，沒有其他的道理。說『心不見心』，是從真實的層面來說真實，沒有分別，沒有能見者和所見者，沒有相可以獲得，所以稱為『不見心』。這段話的意義在於標明生死沒有本體，真諦沒有相的道理就是這樣。經書所說的二諦，其宗旨就在這裡。下面第三部分，觀察認知生死沒有本體。當世間的一切境界，就像上面所說的一切法一樣，都依靠眾生無明的虛妄心而得以存在和維持，這就是其真實的本體。無明就是其無明識，妄心就是其業識，以上乃至續識，總稱為妄心。這六識是生死的本體，所以稱為『住持』。下面第四部分，總結生死沒有本體。因此，一切法就像鏡中的影像，沒有真實的本體可以獲得。說『唯心』，是說一切都隨順於心，因為一切都從心而生。心生則法生，心滅則法滅，所以說『唯心』。說『虛妄』，是指能夠隨順於法的（能隨法）。下面第三部分，闡明六識心。進一步說，意識是六識之一，就是這相續識。凡夫依此而產生執著，越來越深地計較『我』和『我的』，這是因為根本上執取了自性無明。種種虛妄的執著，隨著事物而攀緣，這是計較名字相。以上闡明了根本。又進一步說，下面闡明末端。中間依靠見和愛的煩惱而增長。見是指五見（五種錯誤的見解），愛是指五鈍（五種遲鈍的煩惱）。下面第二部分，闡明這不是淺薄的智慧所能瞭解的。這部分有三點：第一點，顯示其難以理解；第二點，『何以故』以下解釋難以理解的原因；第三點，『是故』以下總結難以理解。依靠無明的熏習所產生的識，這是顯現其名稱。業識以下，如果仔細探究，無明也是識。下面闡明認知要根據人來辨別。人的類別不同，大致有四種：第一種是凡夫和二乘（聲聞乘和緣覺乘），這些人始終無法達到這種境界；第二種是十信位的菩薩。

【English Translation】 English version All dharmas arise from deluded thoughts. The preceding clarity (Purva-prajna) is established as the true essence by the subsequent clarity (Uttara-prajna). The aggregation of conditions gives rise to all dharmas. To say 'all discriminations are discriminations of one's own mind' means that one's own mind is its true cognition (Satya-jnana). This true cognition (Satya-jnana) exists because sentient beings actually rely on deluded causes, hence there are deluded differences. All mind-consciousness that discriminates truth is discriminating one's own mind; there is no other principle. To say 'the mind does not see the mind' is to speak of truth from the perspective of truth; there is no discrimination, no seer and seen, no characteristic to be obtained, hence it is called 'not seeing the mind'. The significance of this passage is to indicate that birth and death have no substance, and the principle that true reality has no form is thus. The two truths (Dve Satye) spoken of in the scriptures have their essence here. The third part below observes and recognizes that birth and death have no substance. All realms of the world, like all the dharmas mentioned above, rely on the ignorant and deluded mind of sentient beings to exist and be maintained; this is their true essence. Ignorance (Avidya) is its ignorance-consciousness (Avidya-vijnana), and the deluded mind is its karma-consciousness (Karma-vijnana). From the above to the continuation-consciousness (Santana-vijnana), all are collectively called the deluded mind. These six consciousnesses are the substance of birth and death, hence they are called 'sustaining'. The fourth part below concludes that there is no substance. Therefore, all dharmas are like images in a mirror, with no real substance to be obtained. To say 'only mind' (Citta-matra) is to say that everything follows the mind, because everything arises from the mind. When the mind arises, dharmas arise; when the mind ceases, dharmas cease, hence it is said 'only mind'. To say 'illusory' (Asatya) refers to that which can follow dharmas. The third part below elucidates the six consciousnesses (Sad-vijnana). Furthermore, consciousness (Vijnana) is one of the six consciousnesses, which is this continuing consciousness (Santana-vijnana). Ordinary people rely on this to develop attachments, increasingly clinging to 'I' and 'mine', because fundamentally they grasp onto self-nature ignorance (Prakrti-avidya). Various deluded attachments cling to things as they arise; this is clinging to name-forms (Nama-rupa). The above elucidates the root. Furthermore, the following elucidates the end. In the middle, it grows by relying on the afflictions of views (Dristi) and love (Trsna). Views (Dristi) refer to the five views (Panca-dristi), and love (Trsna) refers to the five dullnesses (Panca-kashaya). The second part below elucidates that this is not knowable by shallow wisdom. This part has three points: the first point shows that it is difficult to understand; the second point, from 'Why?' (Katham) below, explains the reason for the difficulty in understanding; the third point, from 'Therefore' (Tasma) below, summarizes the difficulty in understanding. The consciousness that arises from the influence of ignorance (Avidya) is revealing its name. From karma-consciousness (Karma-vijnana) below, if one investigates carefully, ignorance (Avidya) is also consciousness (Vijnana). The following elucidates that cognition should be distinguished according to people. There are different categories of people, roughly four types: the first type is ordinary people and the two vehicles (Sravaka-yana and Pratyekabuddha-yana), these people can never reach this state; the second type is Bodhisattvas of the ten faiths (Dasa-sraddha).

上。此人發心始覺觀察此理。三者初地以上乃至十地。名小分知。四者諸佛佛乃窮了真妄緣起相生之義也。文顯可知。自下釋所以。何以故是心本來清凈而有無明者。真識隨緣成妄義也。無明是其無明識也。為無明所染有染心者。業識以下名為染心。雖有染心常恒不變。雖相成染真性不改。故勝鬘中。自性清凈心為煩惱所染。難可了知。真而成妄。似妄恒真。此理諸佛所窮。非識智所能。是故以下結顯難知。是故此義唯佛能知者。指佛為證。所謂心性者出其體性。常無念故名為不變。以不達一法界心不相應忽然念起名為無明者。結上為無明所染也。上明結者上中自性清凈。自下第三明返本時斷惑分齊。此中有二。一者正明斷分齊。二者言相應者以下釋相應不相應名。就初中有二。一者明六識惑滅。二者明七識惑盡。六識中惑者有二。一者執取相。二者計名字相。對治解者是意識中相應之慧治前二惑。成實論中說為空心。計名字者。小乘法中見道時斷。大乘之中十信時斷。執取相者小乘法中得無學。時斷畢竟也。大乘之中種性時斷。今此論中略無計名字惑斷也。言六染心者除無明識。其餘皆是為染心也。有六種者通舉六七識也。一者言執相應。染者是執取相也。信相應。地者是種性也。對治慧者。小乘之中入無餘時盡。

大乘法中初地時盡。二者言不斷染者是猶續識。種性以上乃至初地盡也。智相應染者依具戒地者是第二地。無相方便地者是七地也。自八地無相方便。故名無相方便。現色不相應染言色自在地者是第八地。能凈佛土名色自在。言能見者是轉識也。心自在地者是第九地。善知初心名心自在。第六業識染菩薩盡地者是第十地。不了一法義者是根本無明地也。地前學斷。初地以上離斷。佛地窮盡。故勝鬘云。無明地佛智所斷也。對治解者猶是七識。緣照之解治前六種。此解亦盡。初地斷舍至佛乃盡。問曰。如來地中斷無明業者。真照斷惑合曰斷有二種。一者正斷。二者證斷。緣照正斷。真照證斷。今此論中就證斷門。故入如來地斷也。自下第二釋相應不相應之名義。釋意不同。如毗曇義。心數同時。心王起時諸數並起。相助成故名為相應。如成實論義。心數前後。識心滅后想心同取一青境中。名為相應。大乘法中心相轉粗。染用與心共相應。故名相應也。謂心念法異者。念是染用心知。知相緣相同故者。心體是知染用亦知。詑境迷故言同知緣也。不相應者。即心不覺常無別異。即指心體。以為無明。非是心外緣有迷用。全體是心。全體是迷。故無別異。不同知相緣相者。體用無異故也。亦可心與境界共相體故名心相應。前六

【現代漢語翻譯】現代漢語譯本大乘佛法中，初地（菩薩修行階位的第一層）在何時結束？有兩種說法：一種認為『不斷染者』是指仍然延續阿賴耶識（第八識，含藏一切種子）的狀態，這種情況從種性位（未發菩提心前的狀態）以上直到初地結束。另一種認為『智相應染者』，是指依止具足戒律的菩薩所處的第二地。『無相方便地』指的是第七地。從第八地開始，因為已經沒有有相的方便，所以稱為『無相方便』。『現色不相應染』，指的是色自在地，也就是第八地。能夠清凈佛土，就稱為色自在。『能見者』指的是轉識（轉變阿賴耶識的智慧）。『心自在地』指的是第九地。能夠善於瞭解初心，就稱為心自在。第六種『業識染』，菩薩斷盡這種染污的階段是第十地。『不了一法義者』，指的是根本無明地（對事物真相不明白的狀態）。在初地之前，通過學習來斷除煩惱；初地以上，通過證悟來斷除煩惱；佛地（佛的境界）達到徹底的斷除。所以《勝鬘經》中說，無明地是被佛智所斷除的。『對治解』仍然是七識（眼、耳、鼻、舌、身、意、末那識）的作用。通過緣照之解來對治前六種識的染污。這種『解』也會斷盡，從初地開始斷舍，直到佛地才徹底斷盡。問：如來地中斷除無明業，是通過真照（如來的真實智慧）來斷除迷惑嗎？斷除有二種：一是正斷，二是證斷。緣照是正斷，真照是證斷。現在這部論中，是從證斷的角度來說的，所以說進入如來地才斷除無明業。下面第二部分解釋『相應』和『不相應』的名稱和含義。不同的解釋有不同的意義。比如毗曇宗的觀點認為，心和心所（心理活動）是同時生起的。心王（主要的心識）生起時，各種心所也同時生起，互相幫助成就，所以稱為『相應』。如成實論的觀點認為，心和心所是前後生起的。識心滅去之後，想心也同樣取一個青色的境界，這稱為『相應』。大乘佛法中，心相的轉變是粗顯的，染污的作用與心共同相應，所以稱為『相應』。所謂『心念法異者』，是指念是染污的用心認知。『知相緣相同故者』，是指心體是知，染污的作用也是知，因為迷惑于外境，所以說共同認知外緣。『不相應者』，是指心不覺悟，常無差別和變異，這裡指的是心體，把它作為無明，而不是心外另有緣起的迷惑作用。整個心體就是迷惑，所以沒有差別和變異，不同於知相和緣相。也可以說，心與境界共同構成一體，所以稱為心相應。前六識...

【English Translation】 English version In Mahayana Buddhism, when does the first Bhumi (the first stage of Bodhisattva's path) end? There are two views: one is that 'those who do not cease defilements' refers to the state where Alaya-vijnana (the eighth consciousness, containing all seeds) continues, which is from the state of Gotra (before generating Bodhicitta) up to the end of the first Bhumi. The other is that 'defilements corresponding to wisdom' refers to the second Bhumi, where Bodhisattvas rely on complete precepts. 'The Bhumi of non-conceptual means' refers to the seventh Bhumi. From the eighth Bhumi onwards, because there are no more conceptual means, it is called 'non-conceptual means'. 'Defilements not corresponding to the manifestation of form' refers to the form-mastery Bhumi, which is the eighth Bhumi. Being able to purify the Buddha-land is called form-mastery. 'Those who can see' refers to the transformed consciousness (the wisdom that transforms Alaya-vijnana). 'The Bhumi of mind-mastery' refers to the ninth Bhumi. Being able to understand the initial intention well is called mind-mastery. The sixth type of 'defilement of karma-consciousness', the stage at which Bodhisattvas completely eliminate this defilement is the tenth Bhumi. 'Those who do not understand the meaning of a single Dharma' refers to the ground of fundamental ignorance (the state of not understanding the true nature of things). Before the first Bhumi, afflictions are cut off through learning; from the first Bhumi onwards, afflictions are cut off through realization; the Buddha Bhumi (the state of Buddha) achieves complete severance. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says that the ground of ignorance is cut off by the wisdom of the Buddha. 'Antidotal understanding' is still the function of the seven consciousnesses (eye, ear, nose, tongue, body, mind, Manas). The defilements of the first six consciousnesses are counteracted through the understanding of dependent origination. This 'understanding' will also be exhausted, starting from the first Bhumi and completely exhausted until the Buddha Bhumi. Question: Does the Tathagata Bhumi cut off the karma of ignorance through true illumination (the true wisdom of the Tathagata) to cut off delusion? There are two types of severance: one is direct severance, and the other is realized severance. Dependent origination is direct severance, and true illumination is realized severance. Now, in this treatise, it is from the perspective of realized severance that it is said that the karma of ignorance is cut off only upon entering the Tathagata Bhumi. The second part below explains the names and meanings of 'corresponding' and 'non-corresponding'. Different explanations have different meanings. For example, the view of the Sarvastivada school is that the mind and mental factors (psychological activities) arise simultaneously. When the mind-king (the main consciousness) arises, various mental factors also arise simultaneously, helping each other to achieve, so it is called 'corresponding'. According to the view of the Satyasiddhi school, the mind and mental factors arise sequentially. After the mind of consciousness ceases, the mind of thought also takes a blue realm, which is called 'corresponding'. In Mahayana Buddhism, the transformation of mind-aspects is coarse and obvious, and the function of defilement corresponds with the mind, so it is called 'corresponding'. The so-called 'the mind thinks of different dharmas' means that thought is the defiled use of mind to cognize. 'The aspects of knowing and the conditions are the same' means that the essence of mind is knowing, and the function of defilement is also knowing. Because of being deluded by external realms, it is said that they jointly cognize external conditions. 'Non-corresponding' refers to the mind not being enlightened, always without difference and variation, which refers to the essence of mind, taking it as ignorance, rather than another arising function of delusion outside the mind. The entire mind is delusion, so there is no difference and variation, unlike the aspects of knowing and the conditions. It can also be said that the mind and the realm together form a unity, so it is called mind-corresponding. The first six consciousnesses...

種中現識以後是相應者是粗判。知識之中染凈分別故名相應。若細尋者但無明地是。不相應業識以後是相應義。皆是恒沙末故。此義更窮應當廣論。于中二門分別。一對心識明其相應不相應義。二就惑體明相應不相應義。言對心者心有三種。一者事識心所。謂六識。二者妄識心。謂第七識。三者真識心。謂第八識。彼事識中所有煩惱有二義。一相應義。謂現起之惑煩惱之心。與心別體共心同緣。故曰相應。如想受等。二不相應義。謂性成之結。即說心體為煩能性。不別有數與彼心王共相應。故曰不相應也。妄識之中亦有二義。心有六重。此如上說。此六種中根本四重是不相應。末後兩重名相應義。相應之義釋不異前。不相應者即指七識。妄想心體以為煩惱。非是心外別有煩惱共心相應。名不相應也。問曰。何故粗者相應細不相應。釋曰。粗者有時作意別相而起。故與心別共相應。細者性成非別起。故名不相應。真識之中亦有兩義。真妄和合名相應義。真妄性別名不相應。次就惑體相其相應不相應義。惑體有四。一無明地。二無明起。三四位地。四四住地起。四種中無明住地定不相應。故勝鬘云。心不相應無始無明住地也。妄識之心體是無明故不相應。無明前起經說相應。故勝鬘云。於此起煩惱剎那相應。而隨義細論于

【現代漢語翻譯】現代漢語譯本從種子生出現識之後，與它相應的（煩惱）是粗略的判斷。在知識之中，因為有染污和清凈的分別，所以稱為相應。如果仔細探究，只有無明地（Avidya-bhumi，無明的狀態）是（不相應的）。不相應的業識之後，就是相應的意義。這些都像恒河沙末一樣細微。這個意義如果更深入地探究，應該廣泛地討論。其中分為兩個方面來分別：一是針對心識，闡明其相應與不相應的意義；二是就惑體，闡明相應與不相應的意義。說到針對心識，心有三種：一是事識心所，指六識；二是妄識心，指第七識（Manas-vijnana，末那識）；三是真識心，指第八識（Alaya-vijnana，阿賴耶識）。在事識中，所有的煩惱有兩種意義：一是相應義，指現起的迷惑煩惱之心，與心是不同的個體，共同緣取對象，所以稱為相應，如想、受等（Samjna，Vedana，想和受是心所法）。二是不相應義，指本性成就的結使（Klesha，煩惱），即說心體本身就是煩惱的能性，沒有另外的數量與心王（Citta，心）共同相應，所以稱為不相應。在妄識之中，也有兩種意義。心有六重，這如上面所說。這六種中，根本的四重是不相應，最後兩重稱為相應義。相應的意義解釋與前面相同。不相應，就是指第七識，以妄想心體作為煩惱，不是心外另有煩惱與心相應，所以稱為不相應。問：為什麼粗略的（煩惱）是相應的，細微的（煩惱）是不相應的？回答：粗略的（煩惱）有時通過作意（Manasikara，心理活動）和不同的相狀而生起，所以與心是不同的，共同相應。細微的（煩惱）是本性成就的，不是另外生起的，所以稱為不相應。在真識之中，也有兩種意義：真和妄和合，稱為相應義；真和妄的性別，稱為不相應。其次，就惑體來觀察其相應與不相應的意義。惑體有四種：一、無明地（Avidya-bhumi）；二、無明起；三、四位地；四、四住地起。四種中，無明住地（Avidya-avastha-bhumi，無明煩惱的根本處所）一定是不相應的。所以《勝鬘經》（Srimala-devi-simhanada-sutra）說：『與心不相應的無始無明住地。』妄識的心體就是無明，所以不相應。無明前起，經中說是相應的。所以《勝鬘經》說：『於此起煩惱剎那相應。』而隨著意義的細微討論，于……

【English Translation】 English version After the seed produces the present consciousness, the corresponding (afflictions) are rough judgments. Within knowledge, because there is discrimination between defilement and purity, it is called 'corresponding'. If one investigates closely, only the ground of ignorance (Avidya-bhumi, state of ignorance) is (non-corresponding). After the non-corresponding karmic consciousness, there is the meaning of 'corresponding'. These are all as fine as the dust of the Ganges River. If this meaning is explored more deeply, it should be discussed extensively. Within this, there are two aspects to distinguish: first, regarding the mind-consciousness, clarifying the meaning of corresponding and non-corresponding; second, regarding the substance of delusion, clarifying the meaning of corresponding and non-corresponding. Speaking of addressing the mind-consciousness, there are three types of mind: first, the mind and mental factors of objective consciousness, referring to the six consciousnesses; second, the mind of deluded consciousness, referring to the seventh consciousness (Manas-vijnana); third, the mind of true consciousness, referring to the eighth consciousness (Alaya-vijnana). In the objective consciousness, all afflictions have two meanings: first, the meaning of 'corresponding', referring to the mind of currently arising delusion and affliction, which is a different entity from the mind, sharing the same object, so it is called 'corresponding', such as thought, feeling, etc. (Samjna, Vedana, thought and feeling are mental factors). Second, the meaning of 'non-corresponding', referring to the inherent fetters (Klesha, afflictions), that is, saying that the mind-essence itself is the nature of affliction, without a separate number co-corresponding with the mind-king (Citta, mind), so it is called 'non-corresponding'. In the deluded consciousness, there are also two meanings. The mind has six layers, as mentioned above. Among these six, the fundamental four layers are non-corresponding, and the last two layers are called the meaning of 'corresponding'. The explanation of the meaning of 'corresponding' is the same as before. 'Non-corresponding' refers to the seventh consciousness, taking the mind-essence of delusion as affliction, not having separate afflictions outside the mind co-corresponding with the mind, so it is called 'non-corresponding'. Question: Why are the rough (afflictions) corresponding, and the subtle (afflictions) non-corresponding? Answer: The rough (afflictions) sometimes arise through attention (Manasikara, mental activity) and different characteristics, so they are different from the mind and co-corresponding. The subtle (afflictions) are inherent, not arising separately, so they are called non-corresponding. In the true consciousness, there are also two meanings: the combination of true and false is called the meaning of 'corresponding'; the gender of true and false is called 'non-corresponding'. Next, regarding the substance of delusion, observe its meaning of corresponding and non-corresponding. There are four types of the substance of delusion: 1. the ground of ignorance (Avidya-bhumi); 2. the arising of ignorance; 3. the ground of the four positions; 4. the arising of the four abodes. Among the four types, the abiding ground of ignorance (Avidya-avastha-bhumi, the fundamental place of ignorance and affliction) is definitely non-corresponding. Therefore, the Srimala-devi-simhanada-sutra says: 'The beginningless abiding ground of ignorance is non-corresponding with the mind.' The mind-essence of deluded consciousness is ignorance, so it is non-corresponding. The arising before ignorance, the sutra says is corresponding. Therefore, the Srimala-devi-simhanada-sutra says: 'Afflictions arise here in a corresponding moment.' And following the subtle discussion of the meaning, in...

中亦有不相應義。是云何知。如此論中業轉現識是不相應染。智識相續識是相應染。然而此五皆此無明所起故有無相應義。問曰。若爾勝鬘何故一向說為相應。答曰。為別無明故偏言耳。四住地者總相粗論唯心相應隨義細分俱有二義。現起之惑共心相應。性成之惑與心同體。名不相應。以有此義故雜心中。一家說使定心相應。一家說使定不相應。義既兩偏不可偏執。四住所起一向相應。以彼粗起與心別故。故勝鬘云。四住起者剎那相應也。此論中就妄識明相應不相應義。自下第四就二障辨。前明六重攝為二障。根本無明以為智障。業識以下為煩惱障。然此二障且應廣論。夫二障者諸眾生等沒生死中重網羅也。眾惑之根源。遮涅槃路之剛關也。能障聖道名之為障。障乃無量。取要言之凡有二。一者煩惱障。二者智障。此二障義有三番釋。一者四住煩惱為煩惱障。無明住地以為智障。二者五住性緒為煩性障。事中無知以為智障。無明有二。一迷理無明。二事無知。迷理無明是性結也。三者五住性結及事無知同爲煩惱障。分別緣智以為智障。就初番中四門分別。一定障相。二釋障名。三明斷處。四對障辨脫。言定相者云何得知。四住煩惱為煩惱障。無明住地以為智障。以勝鬘經對地持論驗之知矣。勝鬘經中就二乘人但斷四住

【現代漢語翻譯】現代漢語譯本其中也有不相應的含義。這是如何理解的呢？就像這部論著中，業轉現識（karma-transforming present consciousness）是不相應的染污，而智識（wisdom consciousness）、相續識（continuing consciousness）是相應的染污。然而，這五者都是由無明（ignorance）所產生的，所以具有無相應和相應的含義。有人問：如果這樣，勝鬘經（Śrīmālādevī Siṃhanāda Sūtra）為什麼一概說為相應呢？回答說：是爲了區別無明，所以偏重這樣說。四住地（four abodes of affliction）從總體上粗略地講，是與心相應的；如果從意義上細緻地分析，則兩者都有。現起的迷惑與心相應，而本性形成的迷惑與心同體，名為不相應。因為有這種含義，所以在雜心中，一家說使（cause）一定與心相應，另一家說使一定不相應。既然兩種說法都有道理，就不能偏執一方。四住所產生的（煩惱）一概相應，因為它們是粗略生起的，與心有區別。所以勝鬘經說，四住地生起的（煩惱）是剎那相應的。這部論著中，就妄識（false consciousness）說明了相應和不相應的含義。下面第四部分就二障（two obscurations）進行辨析。前面說明的六重可以歸納為二障：根本無明作為智障（obscuration of wisdom），業識以下作為煩惱障（obscuration of affliction）。然而，這二障應該廣泛地討論。二障對於眾生來說，是沉沒在生死中的重重羅網，是各種迷惑的根源，是遮蔽涅槃道路的堅固關卡。能夠障礙聖道的，就稱為障。障有無量，概括來說，凡有二種：一是煩惱障，二是智障。這二障的含義有三種解釋：一是四住煩惱作為煩惱障，無明住地作為智障；二是五住性緒（five abodes of inherent tendencies）作為煩惱障，事中無知（ignorance of specific matters）作為智障。無明有兩種：一是迷理無明（ignorance of principle），二是事中無知。迷理無明是本性上的結縛。三是五住性結和事中無知都作為煩惱障，分別緣智（discriminating wisdom）作為智障。就第一種解釋來說，從四個方面進行分析：一是確定障的相狀，二是解釋障的名稱，三是說明斷除之處，四是針對障來辨別解脫。所謂確定相狀，如何得知四住煩惱是煩惱障，無明住地是智障呢？可以通過勝鬘經對照地持論（Bodhisattvabhumi Sūtra）來驗證得知。勝鬘經中，就二乘人（Śrāvaka and Pratyekabuddha）來說，只是斷除四住煩惱。

【English Translation】 English version There is also the meaning of non-correspondence within it. How is this known? As in this treatise, karma-transforming present consciousness is non-corresponding defilement, while wisdom consciousness and continuing consciousness are corresponding defilements. However, all five of these arise from ignorance, so they have the meaning of both non-correspondence and correspondence. Someone asks: If this is the case, why does the Śrīmālādevī Siṃhanāda Sūtra always speak of correspondence? The answer is: It is to distinguish ignorance, so it emphasizes this way of speaking. The four abodes of affliction, broadly speaking in general terms, correspond to the mind; if analyzed in detail according to their meaning, both meanings exist. Manifest afflictions correspond to the mind, while afflictions formed by nature are of the same substance as the mind, and are called non-corresponding. Because this meaning exists, in the mixed mind, one school says that the cause definitely corresponds to the mind, while another school says that the cause definitely does not correspond. Since both statements have their reasons, one should not be attached to one side. The afflictions arising from the four abodes all correspond, because they arise coarsely and are distinct from the mind. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says that the afflictions arising from the four abodes correspond momentarily. In this treatise, the meaning of correspondence and non-correspondence is explained in terms of false consciousness. The fourth part below discusses the two obscurations. The six layers mentioned earlier can be summarized as two obscurations: fundamental ignorance as the obscuration of wisdom, and karma consciousness and below as the obscuration of affliction. However, these two obscurations should be discussed extensively. For sentient beings, the two obscurations are a heavy net in which they are submerged in birth and death, the root of all kinds of delusion, and the solid barrier blocking the path to Nirvana. That which can obstruct the holy path is called an obscuration. There are countless obscurations, but in summary, there are two: the obscuration of affliction and the obscuration of wisdom. There are three explanations for the meaning of these two obscurations: first, the four abodes of affliction are the obscuration of affliction, and the abode of ignorance is the obscuration of wisdom; second, the five abodes of inherent tendencies are the obscuration of affliction, and ignorance of specific matters is the obscuration of wisdom. There are two kinds of ignorance: ignorance of principle and ignorance of specific matters. Ignorance of principle is a knot in nature. Third, the five abodes of inherent tendencies and ignorance of specific matters are both the obscuration of affliction, and discriminating wisdom is the obscuration of wisdom. Regarding the first explanation, analyze it from four aspects: first, determine the characteristics of the obscuration; second, explain the name of the obscuration; third, explain the place of cutting off; and fourth, distinguish liberation in response to the obscuration. As for determining the characteristics, how do we know that the four abodes of affliction are the obscuration of affliction, and the abode of ignorance is the obscuration of wisdom? This can be verified by comparing the Śrīmālādevī Siṃhanāda Sūtra with the Bodhisattvabhumi Sūtra. In the Śrīmālādevī Siṃhanāda Sūtra, for Śrāvakas and Pratyekabuddhas, only the four abodes of affliction are cut off.

。不斷無明住地。地持論中說。二乘人煩惱障凈非智障凈。煩惱凈者猶勝鬘中所斷四住。非智障凈者猶彼不斷無明住地。故知四住為煩惱障。無明住地為智障也。次釋其名。五住之結通能勞亂。齊能障智。何故四住遍名煩惱障。無明獨為智障。答。理實齊通但今為分二障差別隱顯為名。等就隱顯各隨功強以別兩名。四住煩惱現起之結髮業生勞亂。義強偏名煩惱。異心之惑與解別體。疏遠翳障智微劣。故不名智障。無明闇惑正遠明解。親近翳障智義強。故名智障。任性無知非是現起。不能發業招集苦報。勞亂微劣故不名煩惱障也。次明斷處。略有二階。第一大小相對分別。二者直就大乘世出世間相對分別。大小對中義別三門。一者隱顯互論。二乘之人但除煩惱。菩薩之人唯滅智障。二乘非不分除智障。所斷微劣隱細從粗。是故不論。菩薩非不除斷煩惱。所斷相微隱粗從細。是故不說。二者優劣相形。二乘解劣但斷煩惱。菩薩治廣二障雙除。故地持云。聲聞緣覺煩惱障凈非智障凈。菩薩種姓具足二凈。三者據實通論。二乘菩薩二障雙除。言就大乘世間出世間相對辨者。解行已前名為世間。初地以上名為出世。于中分別乃有四門。一廢粗論細。地前菩薩于彼二障一向未斷。初地以上二障併除。故涅槃中宣說。地前具煩惱性。

【現代漢語翻譯】現代漢語譯本：不斷的無明住地（Avidya-vasabhumi，無明的停留之處）。《地持論》（Bodhisattvabhumi-sastra）中說，二乘人（Sravaka-pratyekabuddha，聲聞和緣覺）的煩惱障（Klesavarana，由煩惱產生的障礙）清凈，但非智障（Jneyavarana，由對真理的無知產生的障礙）清凈。煩惱清凈者，猶如《勝鬘經》（Srimala-devi-simhanada-sutra）中所斷的四住地（catasro vasabhumi，四種煩惱的住所）。非智障清凈者，猶如彼經中不斷的無明住地。因此可知，四住地為煩惱障，無明住地為智障。接下來解釋它們的名稱。五住地之結（panca vasah klesah，五種煩惱的住所）普遍能夠擾亂，共同能夠障礙智慧。為何四住地普遍名為煩惱障，而無明獨自為智障？回答是，道理上它們普遍相通，但現在爲了區分二障的差別，就隱顯來命名。暫且就隱顯，各自根據作用強弱來區別兩者的名稱。四住地的煩惱現起之結，引發業力，產生擾亂，意義強烈，偏稱為煩惱。異心之惑與解脫是不同的實體，疏遠而遮蔽智慧，作用微弱，所以不稱為智障。無明是黑暗的迷惑，真正遠離明智的理解，親近而遮蔽智慧，意義強烈，所以稱為智障。任性的無知不是現起，不能引發業力，招集苦報，擾亂微弱，所以不稱為煩惱障。接下來闡明斷除之處。大致有兩個階段。第一，大小乘相對分別。第二，直接就大乘的世間和出世間相對分別。大小乘的對比中，意義上有三個方面。第一，隱顯互論。二乘之人只去除煩惱，菩薩之人只滅除智障。二乘並非不分除智障，所斷除的微弱隱蔽，從粗顯的方面來說，所以不討論。菩薩並非不除斷煩惱，所斷除的相狀微細隱蔽，從細微的方面來說，所以不談論。第二，優劣相比。二乘的理解力弱，只斷除煩惱。菩薩的修治範圍廣，二障都消除。所以《地持論》說，聲聞緣覺的煩惱障清凈，但非智障清凈。菩薩種姓具足二種清凈。第三，根據實際情況通盤考慮。二乘和菩薩都消除二障。就大乘的世間和出世間相對辨別來說，解行之前稱為世間，初地以上稱為出世間。其中分別有四個方面。第一，捨棄粗顯的，討論細微的。地前菩薩對於這兩種障礙一向未斷，初地以上兩種障礙都消除。所以在《涅槃經》（Nirvana Sutra）中宣說，地前具有煩惱的性質。

【English Translation】 English version: The unceasing abode of ignorance (Avidya-vasabhumi, the dwelling place of ignorance). The Bodhisattvabhumi-sastra states that the Klesavarana (afflictive obscurations, obstructions arising from afflictions) of those in the Two Vehicles (Sravaka-pratyekabuddha, Hearers and Solitary Realizers) are purified, but not the Jneyavarana (cognitive obscurations, obstructions arising from ignorance of reality). Those whose afflictions are purified are like those who have severed the four abodes (catasro vasabhumi, four dwelling places of afflictions) as described in the Srimala-devi-simhanada-sutra. Those whose cognitive obscurations are not purified are like those who have not severed the abode of ignorance as described therein. Therefore, it is known that the four abodes are afflictive obscurations, and the abode of ignorance is a cognitive obscuration. Next, explaining their names: the knots of the five abodes (panca vasah klesah, five dwelling places of afflictions) universally cause disturbance and jointly obstruct wisdom. Why are the four abodes universally named afflictive obscurations, while ignorance alone is a cognitive obscuration? The answer is that, in principle, they are universally interconnected, but now, in order to distinguish the differences between the two obscurations, they are named according to what is hidden and what is manifest. For the time being, based on what is hidden and manifest, each is distinguished by name according to the strength of its function. The knots of the four abodes, when afflictions arise, initiate karma and generate disturbance, so their meaning is strong, and they are preferentially called afflictions. The delusion of a different mind is a separate entity from liberation, distant and obscuring wisdom, and its function is weak, so it is not called a cognitive obscuration. Ignorance is a dark delusion, truly far from clear understanding, close to and obscuring wisdom, so its meaning is strong, and it is called a cognitive obscuration. Inherent ignorance is not manifest, cannot initiate karma, or gather suffering as a result, and its disturbance is weak, so it is not called an afflictive obscuration. Next, clarifying the places of severance. There are roughly two stages. First, distinguishing relative to the Greater and Lesser Vehicles. Second, distinguishing directly relative to the mundane and supramundane within the Greater Vehicle. In the comparison of the Greater and Lesser Vehicles, there are three aspects in meaning. First, discussing the hidden and manifest mutually. Those in the Two Vehicles only remove afflictions, while Bodhisattvas only eliminate cognitive obscurations. It is not that those in the Two Vehicles do not partially eliminate cognitive obscurations, but what is severed is weak and hidden, so it is discussed from the perspective of what is coarse and manifest. It is not that Bodhisattvas do not eliminate afflictions, but the characteristics of what is severed are subtle and hidden, so it is discussed from the perspective of what is subtle. Second, comparing superiority and inferiority. The understanding of those in the Two Vehicles is weak, and they only sever afflictions. The cultivation of Bodhisattvas is broad, and they eliminate both obscurations. Therefore, the Bodhisattvabhumi-sastra states that the afflictive obscurations of Hearers and Solitary Realizers are purified, but not their cognitive obscurations. Bodhisattvas of the Bodhisattva lineage possess both purifications. Third, considering comprehensively based on the actual situation. Both those in the Two Vehicles and Bodhisattvas eliminate both obscurations. In terms of distinguishing relative to the mundane and supramundane within the Greater Vehicle, what is before practice and understanding is called mundane, and what is above the first ground is called supramundane. Within this, there are four aspects of distinction. First, abandoning the coarse and discussing the subtle. Bodhisattvas before the grounds have not severed either of these two obscurations, while those above the first ground eliminate both obscurations. Therefore, it is proclaimed in the Nirvana Sutra that those before the grounds possess the nature of afflictions.

二者隱顯互論。地前世間但斷煩惱。初地以上唯除智障。三者優劣相形。地前解劣唯除煩惱。地上解勝二障雙斷。四者據實。通世及出世二障雙除。相狀如何。煩惱障中有其二種。一者子結。二者果結。子結煩惱地前所斷。果縛煩惱地上所除。子結之中復有二種。一者正使作意而生。二者余習任性而起。正使煩惱聲聞緣覺乃至性種斷之周盡。習起之結習種性以上乃至相地斷之畢竟。故地持云。初阿僧祇過解行住入歡喜地。斷增上中惡趣煩惱不善正使。名為增上習名為中。入歡喜時悉皆斷也。果縛之中亦有二種。一者正使作意而生。二者習氣任運而起。正使煩惱所謂愛佛愛菩提等。始從初地次第斷除。至不動地斷之周盡。故地持云。第二阿僧祇過第七住入第八地。微細煩惱皆悉斷滅。八地以上除彼余習。故地持云。第三阿僧祇斷除習氣入最上住。智障之中亦有二種。一者迷相。二者迷實。情所趣法名之為相。不能悟解云其本無。說以為迷。如來藏性說以為實。不能窮達說以為迷。迷相無明地前所除。迷實無明地上所遣。迷相無明覆有二種。一者迷相立性。二者迷性立相。言迷相者妄法虛集以之為相。不知虛集建立定相名之迷也。言迷性者情而起法無性為性。迷此性故立因緣相也。迷相無明聲聞緣覺乃至性種斷之窮盡。迷

{ "translations": [ "現代漢語譯本", "二者隱顯互論：在初地（菩薩十地之第一地，歡喜地）之前，世間修行者僅僅斷除煩惱障（klesa-avarana）。初地及以上的菩薩，才能夠去除智障（jnana-avarana）。", "三者優劣相形：初地之前的修行者，他們的理解力較弱，只能斷除煩惱障。地上菩薩的理解力殊勝，能夠同時斷除煩惱障和智障。", "四者據實：通達世間法和出世間法，才能同時斷除兩種障礙。那麼，這兩種障礙的相狀是怎樣的呢？", "煩惱障中有兩種：一是子結（種子性的煩惱），二是果結（結果性的煩惱）。子結煩惱在初地之前斷除，果縛煩惱在地上斷除。子結之中又有兩種：一是通過正使（根本煩惱）作意而生起的煩惱，二是余習（煩惱的殘餘習氣）任性而生起的煩惱。正使煩惱，聲聞（sravaka）、緣覺（pratyekabuddha）乃至性種（具有某種根性的人）能夠完全斷除。習起之結，習種性以上的菩薩乃至相地（指菩薩修行過程中的某個階段）才能究竟斷除。所以《地持經》（Yogacarabhumi-sastra）中說：『經過第一個阿僧祇劫（asamkhya-kalpa），解行住入歡喜地（pramudita-bhumi），斷除增上（強烈的）、中等（中等的）惡趣（dugati）煩惱，以及不善的正使。增上稱為習，中等稱為中。進入歡喜地時，全部斷除。』", "果縛之中也有兩種：一是正使作意而生起的煩惱，二是習氣任運而生起的煩惱。正使煩惱，比如愛佛、愛菩提等，從初地開始次第斷除，直到不動地（acalabhumi，第八地）斷除完畢。所以《地持經》中說：『經過第二個阿僧祇劫，第七住入第八地，微細的煩惱全部斷滅。』八地以上的菩薩去除這些煩惱的余習。所以《地持經》中說：『第三個阿僧祇劫斷除習氣，進入最上住（指佛果）。』", "智障之中也有兩種：一是迷相（對現象的迷惑），二是迷實（對實性的迷惑）。情所趣向的法稱為相，不能領悟理解其本無自性，就稱為迷。如來藏性（tathagatagarbha）稱為實，不能徹底通達，就稱為迷。迷相無明（avidya）在初地之前斷除，迷實無明在地上斷除。迷相無明又有兩種：一是迷相立性，二是迷性立相。所謂迷相，是指虛妄的法聚集在一起形成現象，不知道這些虛妄的聚集建立的定相是虛假的，就稱為迷。所謂迷性，是指以情識而生起的法，以無自性為自性，迷惑于這種自性，從而建立因緣相。迷相無明，聲聞、緣覺乃至性種能夠完全斷除。", "english_translations": [ "English version", "The two, latent and manifest, are discussed in relation to each other. Before the first Bhumi (Bhumis are the ten stages of a Bodhisattva's path, the first being Pramudita-bhumi or Joyful Ground), one only severs the Klesa-avarana (afflictive obscurations). From the first Bhumi onwards, one exclusively removes the Jnana-avarana (cognitive obscurations).", "The two are compared in terms of superiority and inferiority. The understanding before the Bhumis is inferior, only removing the Klesa-avarana. The understanding on the Bhumis is superior, severing both obscurations simultaneously.", "According to reality, both worldly and trans-worldly, both obscurations are removed simultaneously. What are their characteristics?", "Within the Klesa-avarana, there are two types: first, the seed-knot (seed-like afflictions); second, the fruit-knot (resultant afflictions). The seed-knot afflictions are severed before the Bhumis, while the fruit-bound afflictions are removed on the Bhumis. Within the seed-knot, there are again two types: first, those arising intentionally from the fundamental afflictions; second, those arising spontaneously from residual habits. The fundamental afflictions are completely severed by Sravakas (hearers), Pratyekabuddhas (solitary realizers), and even those of a certain nature. The knots arising from habits are ultimately severed by Bodhisattvas above the nature-lineage, up to the stage of characteristics. Therefore, the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) says: 'After passing the first asamkhya-kalpa (incalculable eon), dwelling in the practice of understanding and entering the Joyful Ground (Pramudita-bhumi), one severs the aggravated (strong), middling (moderate) afflictions of the evil destinies (dugati), and the unwholesome fundamental afflictions. The aggravated are called habits, the middling are called middle. Upon entering the Joyful Ground, all are severed.'", "Within the fruit-bound, there are also two types: first, those arising intentionally from the fundamental afflictions; second, those arising spontaneously from habitual tendencies. The fundamental afflictions, such as love for the Buddha, love for Bodhi (enlightenment), etc., are gradually severed from the first Bhumi onwards, until they are completely severed at the Immovable Ground (Acalabhumi, the eighth Bhumi). Therefore, the Yogacarabhumi-sastra says: 'After passing the second asamkhya-kalpa, dwelling in the seventh stage and entering the eighth Bhumi, subtle afflictions are all extinguished.' Bodhisattvas above the eighth Bhumi remove the residual habits of these afflictions. Therefore, the Yogacarabhumi-sastra says: 'In the third asamkhya-kalpa, one severs the habitual tendencies and enters the supreme dwelling (Buddhahood).'", "Within the Jnana-avarana, there are also two types: first, delusion about appearances; second, delusion about reality. The dharma (phenomena) to which the emotions are directed is called appearance. Not being able to awaken and understand that it is fundamentally without self-nature is called delusion. The Tathagatagarbha (Buddha-nature) is called reality. Not being able to thoroughly penetrate it is called delusion. Delusion about appearances (Avidya) is severed before the Bhumis, while delusion about reality is removed on the Bhumis. Delusion about appearances has two types: first, establishing a nature based on delusion about appearances; second, establishing appearances based on delusion about nature. Delusion about appearances refers to the false accumulation of dharmas that form appearances. Not knowing that the fixed characteristics established by these false accumulations are unreal is called delusion. Delusion about nature refers to the dharma arising from emotions, taking non-self-nature as self-nature. Being deluded about this nature leads to the establishment of conditioned appearances. Delusion about appearances is completely severed by Sravakas, Pratyekabuddhas, and even those of a certain nature." ] }

性無明習種性以上乃至初地皆悉斷除。迷實無明亦有二種。一者迷實相。二者迷實性。空寂無為是其實相。不能知是寂泊無為故名迷相。如來藏中恒沙佛法真實元有是其實性。不能窮證說為迷性。此二無明說斷不定。若依地經初地以上乃至六地除其迷相。是故得為明別順忍。七地以上斷迷實性。是故證得無生忍體。若依涅槃九地以還斷其迷相。是故說為聞見佛性。十地以上斷迷實性。是故說為眼見佛性。以驗求二障皆是始終通斷。治斷粗爾。次辨第四對障辨脫。斷煩惱障得心解脫。斷除智障得慧解脫。是義云何分別有二。一者隱顯互論。斷煩惱障。諸佛菩薩世諦心脫斷除智障。真諦慧解脫何故如是。煩惱染事故斷煩惱。世諦心脫斷煩惱。理實雖隨有一切德脫就主為名。遍言心脫。無明障理。故斷無明。真諦慧脫斷無明。時即理所成一切德脫就主作名。遍名慧脫。二者對障寬狹分別。斷煩惱障。唯除事中染愛心故。世諦心脫斷智障時除無明地。及斷事中粗無明。故二諦慧脫。此初番竟。

大乘起信論義疏上之下大正藏第 44 冊 No. 1843 大乘起信論義疏

大乘起信論義疏下之上

凈影寺沙門慧遠撰

第二番中亦有四門。一定障相。二釋障名。三明斷處。四對障辨脫。言定相

【現代漢語翻譯】現代漢語譯本：從性無明習種性（Xingwuming Xizhongxing，指最細微、潛在的無明習氣）以上，乃至初地（Chudi，菩薩修行階位的第一個階段）都完全斷除。迷實無明也有兩種：一是迷實相，二是迷實性。空寂無為是實相（Shixiang，真實的相狀），不能認識到這種寂靜無為，所以叫做迷相。如來藏（Rulaizang，一切眾生本具的清凈佛性）中，恒河沙數般的佛法真實原本就存在，這是實性（Shixing，真實的體性），不能徹底證悟，就稱為迷性。這兩種無明，說斷除的時間並不確定。如果依據《地經》，初地以上乃至六地（Liudi，菩薩修行的第六個階段）斷除迷相，因此能夠得到明別順忍（Mingbie Shunren，對真理清晰辨別的順忍）。七地（Qidi，菩薩修行的第七個階段）以上斷除迷實性，因此證得無生忍體（Wusheng Rentiti，對萬法不生不滅的體悟）。如果依據《涅槃經》，九地（Jiudi，菩薩修行的第九個階段）以下斷除迷相，因此說為聞見佛性（Wenjian Foxing，通過聽聞而見到佛性）。十地（Shidi，菩薩修行的第十個階段）以上斷除迷實性，因此說為眼見佛性（Yanjian Foxing，通過直接證悟而見到佛性）。由此驗證，求得的二障（Erzhang，煩惱障和所知障）都是從始至終貫穿斷除的，治理和斷除只是粗略而言。接下來辨析第四個方面：對照二障辨別解脫。斷除煩惱障（Fannaozhang，由貪嗔癡等煩惱引起的障礙）得到心解脫（Xin Jietuo，內心的解脫）。斷除智障（Zhizhang，由對真理的迷惑引起的障礙）得到慧解脫（Hui Jietuo，智慧的解脫）。這個道理是什麼呢？可以從兩個方面來分別：一是隱顯互論，斷除煩惱障，諸佛菩薩在世俗諦（Shidi，相對的真理）上得到心解脫；斷除智障，在真諦（Zhendi，絕對的真理）上得到慧解脫。為什麼會這樣呢？因為煩惱會污染事物，所以斷除煩惱，在世俗諦上得到心解脫。斷除煩惱，實際上雖然伴隨著一切功德的解脫，但還是以主要的方面來命名，普遍稱為心解脫。無明會障礙真理，所以斷除無明，在真諦上得到慧解脫。斷除無明時，也就是真理所成就的一切功德的解脫，以主要的方面來命名，普遍稱為慧解脫。二是根據二障的寬泛和狹窄來分別，斷除煩惱障，只是去除事情中的染愛之心，所以在世俗諦上得到心解脫；斷除智障時，去除無明地，以及斷除事情中粗略的無明，所以在二諦（Erdie，真諦和俗諦）上得到慧解脫。這是第一番的辨析。《大乘起信論義疏》上之下大正藏第 44 冊 No. 1843 《大乘起信論義疏》《大乘起信論義疏》下之上凈影寺沙門慧遠撰第二番中也有四個方面：一是確定二障的相狀，二是解釋二障的名稱，三是說明斷除二障的處所，四是對照二障辨別解脫。先說確定二障的相狀。

【English Translation】 English version: From the stage of 'Xingwuming Xizhongxing' (性無明習種性, the subtle and latent habits of ignorance) upwards, up to and including the 'Chudi' (初地, the first stage of a Bodhisattva's practice), all are completely eradicated. There are also two types of 'Mishi Wuming' (迷實無明, ignorance regarding reality): one is ignorance regarding 'Shixiang' (實相, the true form), and the other is ignorance regarding 'Shixing' (實性, the true nature). 'Kongji Wuwei' (空寂無為, emptiness and non-action) is the true form; not being able to recognize this stillness and non-action is called ignorance of form. Within the 'Rulaizang' (如來藏, the pure Buddha-nature inherent in all beings), the countless Buddha-dharmas, as numerous as the sands of the Ganges, are truly and originally present; this is the true nature. Not being able to fully realize this is called ignorance of nature. The time of eradicating these two types of ignorance is not fixed. According to the 'Di Jing' (地經, the Sutra of the Stages), from the first stage upwards to the sixth stage (Liudi, the sixth stage of a Bodhisattva's practice), ignorance of form is eradicated, and therefore one attains 'Mingbie Shunren' (明別順忍, acceptance of truth with clear discernment). From the seventh stage (Qidi, the seventh stage of a Bodhisattva's practice) upwards, ignorance of true nature is eradicated, and therefore one attains the body of 'Wusheng Rentiti' (無生忍體, the realization of the non-arising and non-ceasing nature of all dharmas). According to the 'Nirvana Sutra', up to the ninth stage (Jiudi, the ninth stage of a Bodhisattva's practice), ignorance of form is eradicated, and therefore it is said that one hears and sees the Buddha-nature (Wenjian Foxing, seeing Buddha-nature through hearing). From the tenth stage (Shidi, the tenth stage of a Bodhisattva's practice) upwards, ignorance of true nature is eradicated, and therefore it is said that one sees the Buddha-nature with the eye (Yanjian Foxing, seeing Buddha-nature through direct realization). From this verification, the two obstacles (Erzhang, the obstacles of afflictions and knowledge) that are sought are eradicated from beginning to end, but the treatment and eradication are only roughly stated. Next, we will discuss the fourth aspect: distinguishing liberation by contrasting the two obstacles. Eradicating the 'Fannaozhang' (煩惱障, the obstacle of afflictions caused by greed, anger, and ignorance) leads to 'Xin Jietuo' (心解脫, liberation of the mind). Eradicating the 'Zhizhang' (智障, the obstacle of knowledge caused by delusion about truth) leads to 'Hui Jietuo' (慧解脫, liberation of wisdom). What is the reason for this? It can be distinguished from two aspects: first, discussing the hidden and manifest aspects mutually. Eradicating the obstacle of afflictions, the Buddhas and Bodhisattvas attain liberation of mind in the 'Shidi' (世諦, conventional truth); eradicating the obstacle of knowledge, they attain liberation of wisdom in the 'Zhendi' (真諦, ultimate truth). Why is it like this? Because afflictions defile things, so eradicating afflictions leads to liberation of mind in conventional truth. Although eradicating afflictions is actually accompanied by the liberation of all merits, it is still named after the main aspect, generally called liberation of mind. Ignorance obstructs the truth, so eradicating ignorance leads to liberation of wisdom in ultimate truth. When ignorance is eradicated, that is, the liberation of all merits accomplished by the truth, it is named after the main aspect, generally called liberation of wisdom. Second, distinguishing based on the breadth and narrowness of the two obstacles. Eradicating the obstacle of afflictions only removes the defiled love in matters, so liberation of mind is attained in conventional truth. When eradicating the obstacle of knowledge, the ground of ignorance is removed, as well as the coarse ignorance in matters, so liberation of wisdom is attained in the two truths (Erdie, conventional truth and ultimate truth). This is the end of the first analysis. Commentary on the Awakening of Faith in the Mahayana, Volume 1, Part 2 Taisho Tripitaka, Volume 44, No. 1843, Commentary on the Awakening of Faith in the Mahayana Commentary on the Awakening of Faith in the Mahayana, Volume 2, Part 1 Composed by Shramana Huiyuan of Jingying Temple In the second section, there are also four aspects: first, determining the characteristics of the two obstacles; second, explaining the names of the two obstacles; third, clarifying the places where the two obstacles are eradicated; and fourth, distinguishing liberation by contrasting the two obstacles. First, let's talk about determining the characteristics of the two obstacles.

者。云何得知。五住性結為煩惱障。事中無知以為智障。如涅槃說。斷除一切貪瞋癡等得心解脫。一切所知無障礙。故得慧解脫。貪瞋癡者即是五住性結煩惱。一切所知得無礙者。當知即是除事無知。又如地經以佛無礙為慧解脫。當知即是除事無知。遠離癡染為心解脫。當知即是五住性結為煩惱障。又雜心云。如來斷除二種無知。一者斷染污。二者斷不染污。染污無知即是五住性結煩惱。不染污無知即是事中無明之心。準驗斯等當知。以彼五住性結為煩惱障。事中無知以為智障。次釋其名。五住性結能起分段變易生死。勞亂行人故名煩惱障。事中闇惑能障如來種知明解。是故說此為智障也。次辨斷處。處別有三。一者世出世間相對分別。二者功用無功用相對分別。三者因果相對分別。就初對中義別有二。一者隱顯互論。地前斷除五住性結。以彼舍相趣順如故。初地以上斷除智障。以彼地上契合法界了達諸法無障礙故。故地經云。于初地中一切世間文訟咒術不可窮盡。二者優劣相形。地前菩薩唯除煩惱。初地以上智行寬廣二障雙除。第二對中義別有二。一者隱顯互論。七地以前唯除煩惱。八地以上滅除智障。如八地中凈佛國土。斷除一切色中無知。九地之中了初心行。滅除一切心行無知。第十地中於諸法中得勝自在。斷

【現代漢語翻譯】現代漢語譯本問：如何得知五住地煩惱（Pañca-sthānaka-kleśa，五種根本煩惱）是煩惱障，而事中無知（vastu-ajñāna，對事物真相的無知）是智障呢？答：正如《涅槃經》（Nirvāṇa Sūtra）所說：『斷除一切貪瞋癡等，得心解脫；一切所知無障礙，故得慧解脫。』貪瞋癡等即是五住地煩惱。『一切所知得無礙』，當知即是去除事中無知。又如《地經》（Daśabhūmika Sūtra）以佛的無礙為慧解脫，當知即是去除事中無知；遠離癡染為心解脫，當知即是五住地煩惱為煩惱障。又如《雜心論》（Abhidharma-samuccaya）說：『如來斷除二種無知，一者斷染污，二者斷不染污。』染污無知即是五住地煩惱，不染污無知即是事中無明之心。準此驗證，當知以五住地煩惱為煩惱障，事中無知為智障。其次解釋它們的名稱。五住地煩惱能引發分段生死（saṃsāra，輪迴）和變易生死（parināma-maraṇa，聖者細微的生死），擾亂修行人，所以稱為煩惱障。事中闇惑能障礙如來種智（sarvajñāna，一切種智）的明解，所以說這是智障。其次辨別斷除之處。處所的差別有三種：一者世間與出世間相對分別，二者功用與無功用相對分別，三者因與果相對分別。就第一種相對而言，意義上的差別有兩種：一者隱顯互論。菩薩在十地（bhūmi，菩薩修行的十個階段）之前斷除五住地煩惱，因為它們捨棄了與如來相應的狀態。初地以上斷除智障，因為在這些地上能夠契合法界（dharmadhātu，法界），了達諸法沒有障礙。所以《地經》說：『在初地中，一切世間的文辭訟辯、咒術都不可窮盡。』二者優劣相形。十地前的菩薩只斷除煩惱，初地以上智行寬廣，兩種障礙同時斷除。第二種相對而言，意義上的差別有兩種：一者隱顯互論。七地以前只斷除煩惱，八地以上滅除智障。如八地中凈化佛國土，斷除一切色中無知。九地之中了知初心之行，滅除一切心行無知。第十地中於諸法中得勝自在，斷除……

【English Translation】 English version Q: How do we know that the five abodes of attachment (Pañca-sthānaka-kleśa, five fundamental afflictions) are the obstacle of affliction (kleśāvaraṇa), and ignorance of things (vastu-ajñāna, ignorance of the truth of things) is the obstacle of wisdom (jñeyāvaraṇa)? A: As the Nirvāṇa Sūtra says: 'Eliminating all greed, hatred, delusion, etc., one attains liberation of mind (citta-vimukti); with unobstructed knowledge of all things, one attains liberation of wisdom (prajñā-vimukti).' Greed, hatred, and delusion are the five abodes of attachment. 'Unobstructed knowledge of all things' means eliminating ignorance of things. Furthermore, as the Daśabhūmika Sūtra considers the Buddha's unobstructedness as liberation of wisdom, it is known to be the elimination of ignorance of things; being apart from the defilement of delusion is liberation of mind, it is known that the five abodes of attachment are the obstacle of affliction. Moreover, as the Abhidharma-samuccaya says: 'The Tathāgata eliminates two kinds of ignorance: one is the elimination of defiled ignorance, and the other is the elimination of undefiled ignorance.' Defiled ignorance is the five abodes of attachment, and undefiled ignorance is the mind of ignorance regarding things. Based on these verifications, it should be known that the five abodes of attachment are the obstacle of affliction, and ignorance of things is the obstacle of wisdom. Next, explain their names. The five abodes of attachment can cause segmented existence (saṃsāra, cycle of rebirth) and transformative existence (parināma-maraṇa, subtle existence of saints), disturbing practitioners, so they are called the obstacle of affliction. Darkness and confusion regarding things can obstruct the clear understanding of the Tathāgata's omniscient knowledge (sarvajñāna, all-knowing wisdom), so this is said to be the obstacle of wisdom. Next, distinguish the places of elimination. There are three kinds of differences in places: one is the relative distinction between mundane and supramundane, two is the relative distinction between effort and no-effort, and three is the relative distinction between cause and effect. Regarding the first relative distinction, there are two kinds of differences in meaning: one is the mutual discussion of hidden and manifest. Bodhisattvas eliminate the five abodes of attachment before the ten grounds (bhūmi, ten stages of Bodhisattva practice), because they abandon the state corresponding to the Tathāgata. Above the first ground, the obstacle of wisdom is eliminated, because on these grounds one can accord with the dharmadhātu (realm of reality) and understand that all things are without obstruction. Therefore, the Daśabhūmika Sūtra says: 'In the first ground, all mundane rhetoric, litigation, spells, and incantations cannot be exhausted.' Two is the comparison of superiority and inferiority. Bodhisattvas before the ten grounds only eliminate afflictions, while above the first ground, wisdom and practice are broad, and both obstacles are eliminated simultaneously. Regarding the second relative distinction, there are two kinds of differences in meaning: one is the mutual discussion of hidden and manifest. Before the seventh ground, only afflictions are eliminated, while above the eighth ground, the obstacle of wisdom is extinguished. For example, in the eighth ground, the Buddha-land is purified, and all ignorance within forms is eliminated. In the ninth ground, the practices of the initial mind are understood, and all ignorance of mental activities is eliminated. In the tenth ground, one attains supreme freedom among all things, and eliminates...

一切法中無知。此等皆是除事無知。二者優劣相形。七地以還唯除煩惱。八地以上二障雙除。第三對中義別有二。一者隱顯互論。金剛以還斷煩惱障。如來地中種智現起。了達一切差別諸法。斷除智障。以事無知難除斷故至佛乃盡。二者優劣相形。金剛以還唯斷煩惱。如來果德二障雙斷。次辨對障明脫。除煩惱障得心解脫。滅除智障得慧解脫。言心脫者其有二種。一佛菩薩行世間心。二佛菩薩第一義心。斷四住故世諦心脫。除無明故真諦心脫。言慧脫者諸照世間一切種知得解脫也。第三番中亦有四門。一定其障相。二釋障名。三明斷處。四對障辨脫。言定相者云何得知。五住性結及事無知為煩惱障。分別之智以為智障。如勝鬘云。五住及起同名煩惱。明知五住及事無智是煩惱障。言分別智為智障者如寶性論說。有四種障不得如來凈我樂常。一者緣相謂無明地。以是障故不得如來究竟真凈。二者因相謂無漏業。以是障故不得真我。三者生相謂意生身。以是障故不得真樂。四者壞相謂變易生死。以是障故不得真常。彼既宣說無漏業障不得真我。是故定知。分別緣智是其智障。又如地經六地中說智障凈因事。謂不分別空三昧。以不分別為智障凈。明知即用分別之智以為智障。又楞伽經云。妄想爾炎慧彼滅得我涅槃。滅爾炎慧

【現代漢語翻譯】現代漢語譯本一切法中存在無知。這些都是對事物本身的無知（除事無知）。兩者之間存在優劣之分。七地菩薩及以下，主要斷除煩惱障。八地菩薩及以上，煩惱障和智障同時斷除。第三種對比中，意義上的區別有兩點：一是隱顯的相互討論。金剛喻定（Vajra）之後，斷除煩惱障。如來地（Tathāgata-bhūmi）中，一切種智（Sarvākārajñāna）顯現，完全瞭解一切差別諸法。斷除智障，因為對事物本身的無知難以斷除，所以要到成佛才能完全斷盡。二是優劣的相互比較。金剛喻定之後，只斷除煩惱障。如來果位功德，煩惱障和智障同時斷除。接下來辨別對治煩惱障和智障，闡明解脫。斷除煩惱障，獲得心解脫（Citta-vimutti）。滅除智障，獲得慧解脫（Prajñā-vimutti）。所謂心解脫，有兩種：一是佛菩薩的行世間心，二是佛菩薩的第一義心。斷除四住地煩惱（catasraḥ sthitayo），所以世俗諦心解脫。去除無明（Avidyā），所以真諦心解脫。所謂慧解脫，是指照亮世間一切的種智（Sarvākārajñāna）得到解脫。第三部分也有四個方面：一是確定障礙的相狀。二是解釋障礙的名稱。三是說明斷除障礙的處所。四是對比障礙，辨別解脫。所謂確定相狀，如何得知呢？五住地煩惱（pañca sthānāni）和對事物本身的無知（除事無知）是煩惱障。分別之智是智障。如《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）所說：『五住地煩惱和隨之生起的煩惱，都叫做煩惱。』明確知道五住地煩惱和對事物本身的無知是煩惱障。所謂分別之智是智障，如《寶性論》（Ratnagotravibhāga）所說：有四種障礙，使人無法獲得如來的清凈、我、樂、常。一是緣相，指無明地（Avidyā-bhūmi）。因為這個障礙，無法獲得如來究竟的真凈。二是因相，指無漏業（Anāsrava-karma）。因為這個障礙，無法獲得真我。三是生相，指意生身（Manomayakāya）。因為這個障礙，無法獲得真樂。四是壞相，指變易生死（parināma-maraṇa）。因為這個障礙，無法獲得真常。該論既然宣說無漏業障使人無法獲得真我，所以可以確定，分別緣智是智障。又如《地經》（Daśa-bhūmika Sūtra）六地中說智障的清凈之因，指不分別的空三昧（Śūnyatā-samādhi）。因為不分別才能清凈智障，明確知道就是用分別之智作為智障。又《楞伽經》（Laṅkāvatāra Sūtra）說：『妄想的火焰，智慧熄滅，就能得到我的涅槃（Nirvāṇa）。』熄滅妄想的火焰。

【English Translation】 English version Ignorance exists within all dharmas. These are all ignorance regarding the specifics of things (vastu-ajñāna). There is a distinction of superiority and inferiority between the two. For the seven bhūmis (stages) and below, only the kleśa-āvaraṇa (afflictive obscuration) is primarily removed. For the eight bhūmi and above, both the kleśa-āvaraṇa and jñeya-āvaraṇa (cognitive obscuration) are removed simultaneously. In the third comparison, there are two distinctions in meaning: First, a mutual discussion of the hidden and manifest. After the Vajra-like samādhi (Vajropamasamādhi), the kleśa-āvaraṇa is severed. In the Tathāgata-bhūmi (Buddhahood), sarvākārajñāna (omniscience) arises, fully understanding all differentiated dharmas. The jñeya-āvaraṇa is severed, because vastu-ajñāna is difficult to remove, so it is only completely exhausted upon attaining Buddhahood. Second, a mutual comparison of superiority and inferiority. After the Vajra-like samādhi, only the kleśa-āvaraṇa is severed. In the fruit of Tathāgata, both the kleśa-āvaraṇa and jñeya-āvaraṇa are severed simultaneously. Next, distinguish the antidotes to the kleśa-āvaraṇa and jñeya-āvaraṇa, clarifying liberation. By removing the kleśa-āvaraṇa, one attains citta-vimutti (liberation of mind). By eliminating the jñeya-āvaraṇa, one attains prajñā-vimutti (liberation of wisdom). Regarding citta-vimutti, there are two types: First, the worldly mind of Buddhas and Bodhisattvas. Second, the ultimate mind of Buddhas and Bodhisattvas. By severing the four sthitis (abodes of afflictions), the mind is liberated from the conventional truth (saṃvṛti-satya). By removing avidyā (ignorance), the mind is liberated from the ultimate truth (paramārtha-satya). Regarding prajñā-vimutti, it refers to the liberation attained by sarvākārajñāna (omniscience), which illuminates all in the world. In the third section, there are also four aspects: First, defining the characteristics of the obscurations. Second, explaining the names of the obscurations. Third, clarifying the locations where the obscurations are severed. Fourth, comparing the obscurations and distinguishing liberation. Regarding defining the characteristics, how is it known? The pañca sthānāni (five abodes of afflictions) and vastu-ajñāna (ignorance regarding the specifics of things) are the kleśa-āvaraṇa. Discriminative wisdom is the jñeya-āvaraṇa. As the Śrīmālādevī Siṃhanāda Sūtra states: 'The five abodes and the afflictions that arise from them are all called kleśas.' It is clearly known that the five abodes and vastu-ajñāna are the kleśa-āvaraṇa. Regarding discriminative wisdom being the jñeya-āvaraṇa, as the Ratnagotravibhāga states: There are four obscurations that prevent one from attaining the Tathāgata's purity, self, bliss, and permanence. First, the aspect of condition, referring to the avidyā-bhūmi (ground of ignorance). Because of this obscuration, one cannot attain the Tathāgata's ultimate true purity. Second, the aspect of cause, referring to anāsrava-karma (non-outflow karma). Because of this obscuration, one cannot attain true self. Third, the aspect of birth, referring to the manomayakāya (mind-made body). Because of this obscuration, one cannot attain true bliss. Fourth, the aspect of decay, referring to parināma-maraṇa (changeable death). Because of this obscuration, one cannot attain true permanence. Since that treatise declares that anāsrava-karma prevents one from attaining true self, it can be determined that discriminative wisdom is the jñeya-āvaraṇa. Furthermore, as the Daśa-bhūmika Sūtra states in the sixth bhūmi regarding the cause of purifying the jñeya-āvaraṇa, it refers to the non-discriminating śūnyatā-samādhi (emptiness concentration). Because non-discrimination purifies the jñeya-āvaraṇa, it is clearly known that discriminative wisdom is used as the jñeya-āvaraṇa. Also, the Laṅkāvatāra Sūtra states: 'When the flames of vikalpa (conceptualization), wisdom extinguishes, then one attains my Nirvāṇa (liberation).' Extinguishing the flames of vikalpa.

方名涅槃。明知。所滅妄慧是障。又龍樹說。如彼覺觀。望下為善。望第二禪即是罪過。乃至非想望下為善。望出世道即是罪過。緣智如是。望世為善。望其實性亦是罪過。既言罪過何為非障。次釋其名。五住性結及事無知體。是闇惑勞亂之法故名煩惱。緣智礙真故名智障。問曰。此智慧顯真。故經中說爲了因也。何故今說為智障乎。多義如真故複名障。如藥治病若藥不去藥覆成患。此亦如是。云何妨真。如維摩說。寂滅是菩提。滅諸相故此智是相。所以是障。不觀是菩提。離諸緣故此智是緣。所以為障。不行是菩提。無憶念故此智憶念。所以為障。斷是菩提。斷諸是故此智是見。所以是障。離是菩提。離妄想故此知妄想。所以是障。障是菩提。障諸愿故此智是愿。所以是障。菩提真明此智性闇。所以是障。如世樂受。性是行苦。如是等過不可具陳。皆違真德故說為障。次辨斷處。斷處有二。一者地前地上相對分別。二者直就地上世出世間相對分別。就初對中義別有二。一隱顯互論。解行已前增相修故斷煩惱障。初地以上舍相修故斷除智障。云何增相能除煩惱。煩惱正以闇惑為患。從初已來修習明解緣智轉增闇惑漸舍。至解行時明解增上惑障窮盡。說之為斷。云何舍相。能斷智障。智障正以分別為過。初地以上窮證自

【現代漢語翻譯】現代漢語譯本此法名為涅槃（Nirvana，寂滅）。明智之人知曉，所滅除的虛妄智慧是障礙。龍樹（Nāgārjuna）菩薩說，如同覺觀（Vitarka-vicara，粗細尋伺），從較低禪定來看是善，但從第二禪的角度來看就是罪過。乃至非想非非想處天（Naiva-saṃjñā-nāsaṃjñāyatana，既非有想也非無想處）從較低境界來看是善，但從出世道的角度來看就是罪過。緣智（以因緣為對象的智慧）也是如此，從世俗角度來看是善，但從實性的角度來看也是罪過。既然說是罪過，為何又不是障礙呢？接下來解釋它的名稱。五住地煩惱（Pañca-sthānāvaraṇa，五種煩惱的住所）的自性以及對事物的無知，其本體是黑暗、迷惑、勞亂之法，所以稱為煩惱。緣智阻礙真如（Tathātā，事物的真實本性），所以稱為智障。有人問：『這種智慧能夠顯現真如，所以經典中說它是爲了因（Hetu-pratyaya，產生結果的根本原因）。為何現在又說是智障呢？』因為它多方面類似真如，所以又被稱為障礙。如同藥物治療疾病，如果藥物不去除，藥物反而會成為疾病。此智也是如此。它如何妨礙真如呢？如同維摩詰（Vimalakirti）所說，寂滅（Śūnyatā，空性）是菩提（Bodhi，覺悟），因為它滅除一切相。而此智是有相的，所以是障礙。不觀是菩提，因為它遠離一切緣。而此智是有緣的，所以是障礙。不行是菩提，因為它沒有憶念。而此智是有憶念的，所以是障礙。斷是菩提，因為它斷除一切。而此智是有見的，所以是障礙。離是菩提，因為它遠離妄想。而此智是妄想，所以是障礙。障是菩提，因為它遮障一切愿。而此智是有愿的，所以是障礙。菩提是真明，而此智的自性是黑暗，所以是障礙。如同世間的快樂感受，其自性是行苦（Saṃskāra-duḥkha，由造作產生的苦）。像這樣的過失無法一一陳述，都違背了真如的功德，所以說是障礙。接下來辨別斷除之處。斷除之處有二種。一是地前與地上相對分別，二是直接就地上世間與出世間相對分別。就第一種相對而言，意義上又分為兩種。一是隱顯互論。在解行（理解和實踐）之前，因為增長相的修習，所以斷除煩惱障。初地（Prathamā Bhūmi，歡喜地）以上，因為捨棄相的修習，所以斷除智障。如何增長相能夠去除煩惱呢？煩惱主要以黑暗迷惑為患。從最初以來，修習明解，緣智逐漸增長，黑暗迷惑逐漸捨棄。到解行時，明解增長到極點，惑障窮盡，所以說之為斷。如何捨棄相能夠斷除智障呢？智障主要以分別作為過患。初地以上，徹底證悟自性

【English Translation】 English version The name of this Dharma is Nirvana (extinction). The wise know that the false wisdom that is extinguished is an obstacle. Nāgārjuna said, like Vitarka-vicara (initial and sustained application of mind), it is good from the perspective of a lower dhyana (meditative state), but it is a fault from the perspective of the second dhyana. Even Naiva-saṃjñā-nāsaṃjñāyatana (the realm of neither perception nor non-perception) is good from the perspective of a lower realm, but it is a fault from the perspective of the path of transcendence. Discriminative wisdom is also like this; it is good from the perspective of the mundane, but it is also a fault from the perspective of true nature. Since it is said to be a fault, why is it not an obstacle? Next, explain its name. The nature of the five abodes of affliction (Pañca-sthānāvaraṇa) and ignorance of things, its essence is the Dharma of darkness, delusion, and turmoil, so it is called affliction. Discriminative wisdom hinders Suchness (Tathātā), so it is called the wisdom obstacle. Someone asks: 'This wisdom can reveal Suchness, so the sutras say that it is the causal condition (Hetu-pratyaya). Why is it now said to be a wisdom obstacle?' Because it is similar to Suchness in many ways, it is also called an obstacle. Like medicine treating illness, if the medicine is not removed, the medicine will become the illness again. This wisdom is also like this. How does it hinder Suchness? As Vimalakirti said, quiescence (Śūnyatā) is Bodhi (enlightenment) because it extinguishes all characteristics. But this wisdom has characteristics, so it is an obstacle. Non-observation is Bodhi because it is far from all conditions. But this wisdom has conditions, so it is an obstacle. Non-action is Bodhi because it has no recollection. But this wisdom has recollection, so it is an obstacle. Severance is Bodhi because it severs everything. But this wisdom has views, so it is an obstacle. Detachment is Bodhi because it is far from delusion. But this wisdom is delusion, so it is an obstacle. Obstruction is Bodhi because it obstructs all vows. But this wisdom has vows, so it is an obstacle. Bodhi is true brightness, but the nature of this wisdom is darkness, so it is an obstacle. Like worldly pleasurable feelings, its nature is the suffering of formations (Saṃskāra-duḥkha). Such faults cannot be fully stated; they all violate the merits of Suchness, so they are said to be obstacles. Next, distinguish the place of severance. There are two kinds of places of severance. One is to distinguish relatively between before the ground and on the ground, and the other is to distinguish directly relatively between the mundane and the transcendent on the ground. In the first relative comparison, there are two kinds of meanings. One is the mutual discussion of concealment and manifestation. Before understanding and practice, because of the cultivation of increasing aspects, the affliction obstacle is severed. Above the first ground (Prathamā Bhūmi), because of the cultivation of abandoning aspects, the wisdom obstacle is severed. How can increasing aspects remove affliction? Affliction mainly suffers from darkness and delusion. From the beginning, cultivating understanding, discriminative wisdom gradually increases, and darkness and delusion gradually abandon. When understanding and practice reach the extreme, understanding increases to the extreme, and the obstacle of delusion is exhausted, so it is said to be severed. How can abandoning aspects sever the wisdom obstacle? The wisdom obstacle mainly has discrimination as a fault. Above the first ground, thoroughly realizing self-nature

實緣修漸舍。分別過滅名斷智障。二優劣相形。地前菩薩唯斷煩惱。初地以上對治深廣二障雙除。若論事識解滅者地前亦得。但不論耳。次就地上世出世間相對分別。初二三地名為世間。四地以上名為出世。于中亦有二門分別。一者隱顯互論。三地以還世間之行斷煩惱障。四地以上出世真慧斷除智障。云何世間除煩惱障。如地論說初地斷除凡夫我相障。凡夫我障即是見一處住地。第二地中斷除能犯惑煩惱。犯惑煩惱即是欲愛色愛有愛三種住地。第三地中斷除闇相聞思修等諸法妄障。闇相即是無明住地。是故明地世間但斷煩惱障也。云何出世能斷智障。智障有三。一是智障。所謂空有之心。二是體障。所謂建立神智之體。相狀如何。謂彼緣智正觀諸法非有非無。舍前分別有無礙。雖舍分別有無之礙而猶見已以為能觀。如為所觀。見已能觀。心與如異。如為所觀。如與心別。由見已心與如別故未能泯舍神知之礙。說為體障。三是治想。通而論之向前二種俱是治想。但此一門治中究竟偏與治名。然此治相亦是緣智。對治破前神智之礙。實心合如。雖複合如論其體猶是七識生滅之法。障于真證無生滅慧故名為障。障別如此。治斷云何。始從四地乃至七地斷除智障。入第八地斷除體障。八地以上至如來地斷除治想。云何斷智障。

【現代漢語翻譯】現代漢語譯本依仗實相之緣而修習，逐漸捨棄。分別念消滅，名為斷除智障（阻礙智慧的障礙）。二、優劣相互比較：十地之前的菩薩僅僅斷除煩惱障（由煩惱引起的障礙）。初地以上的菩薩，以深刻而廣大的對治力，同時斷除這兩種障礙。如果從事識解滅的角度來說，十地之前的菩薩也能做到，但這只是不加以討論而已。其次，就地上菩薩而言，從世間和出世間的角度相對分別：初地、二地、三地名為世間地，四地以上名為出世間地。其中也有兩種方式來分別：一者，隱顯相互討論：三地及之前的菩薩，以世間的修行斷除煩惱障；四地及以上的菩薩，以出世間的真慧斷除智障。什麼是世間斷除煩惱障呢？如《地論》所說，初地斷除凡夫的我相障（對自我的執著所造成的障礙）。凡夫的我相障，就是見一處住地（執著于某種見解的境界）。第二地中斷除能犯惑煩惱（可能導致犯戒的煩惱）。犯惑煩惱就是欲愛、色愛、有愛這三種住地（對慾望、物質和存在的執著）。第三地中斷除闇相（昏昧不明的狀態），聞思修等諸法妄障（由聽聞、思考、修習等產生的虛妄障礙）。闇相就是無明住地（對事物真相的無知）。因此，明地（指初地到三地）的世間修行只是斷除煩惱障。什麼又是出世間能夠斷除智障呢？智障有三種：一是智障，即空有之心（執著于空或有的心）。二是體障，即建立神智之體（建立一種主觀的認知主體）。相狀如何呢？就是說，憑藉緣智（依緣而生的智慧）正確觀察諸法，認為諸法非有非無。捨棄了之前分別有無的障礙，雖然捨棄了分別有無的障礙，但仍然認為自己是能觀者，諸法是所觀者。認為自己是能觀的心與作為所觀的如（真如實性）不同，如與心是分離的。由於認為自己的心與如是分離的，所以未能泯滅捨棄神知之礙，這被稱為體障。三是治想（對治之想），總的來說，前面兩種都屬於治想。但這一門（指第三種智障）是對治中究竟的對治，所以特別稱為治想。然而，這種治相也是緣智，對治破除之前的神智之礙，使實心與如合一。雖然複合如，但從其體性來說，仍然是七識生滅之法，障礙了真正的證悟無生滅慧，所以被稱為障。智障的類別就是這樣。如何對治斷除呢？從四地開始，乃至七地，斷除智障。進入八地，斷除體障。八地以上，直至如來地，斷除治想。如何斷除智障？

【English Translation】 English version Relying on the condition of true reality, one gradually relinquishes through practice. The cessation of discriminative thoughts is called the eradication of the intellectual obscurations (obstacles to wisdom). Two, comparing the superior and inferior: Bodhisattvas before the Ten Grounds only sever the afflictive obscurations (obstacles caused by afflictions). Bodhisattvas from the first ground onwards, with profound and extensive antidotal power, simultaneously eliminate both types of obscurations. If we speak from the perspective of the cessation of cognitive understanding, Bodhisattvas before the Ten Grounds can also achieve it, but this is simply not discussed. Next, concerning Bodhisattvas on the grounds, we distinguish relatively from the worldly and supramundane perspectives: the first, second, and third grounds are called worldly grounds, while the fourth ground and above are called supramundane. Within this, there are also two ways to distinguish: One, discussing the hidden and manifest mutually: Bodhisattvas on the first three grounds sever the afflictive obscurations through worldly practices; Bodhisattvas on the fourth ground and above sever the intellectual obscurations through supramundane true wisdom. How does the worldly sever the afflictive obscurations? As stated in the Dasabhumika Sutra (Dilun) (Treatise on the Ten Grounds), the first ground severs the obscuration of the self-image of ordinary beings (the obstacle caused by attachment to self). The self-image obscuration of ordinary beings is the 'abode of dwelling in one view' (clinging to a certain viewpoint). The second ground severs the afflictions that can lead to transgressions (afflictions that may cause violations of precepts). These afflictions are the three abodes of dwelling: desire-attachment, form-attachment, and existence-attachment (attachment to desires, material forms, and existence). The third ground severs the obscuration of darkness (a state of obscurity), the delusive obscurations of the various dharmas of hearing, thinking, and cultivation (obstacles arising from hearing, thinking, and practicing). The obscuration of darkness is the 'abode of ignorance' (ignorance of the true nature of things). Therefore, the worldly practice of the 'bright grounds' (referring to the first three grounds) only severs the afflictive obscurations. How does the supramundane sever the intellectual obscurations? There are three types of intellectual obscurations: First, the intellectual obscuration, which is the mind of emptiness and existence (attachment to either emptiness or existence). Second, the obscuration of substance, which is the establishment of the substance of divine knowledge (establishing a subjective entity of cognition). What is its appearance? It means that, relying on relational wisdom (wisdom arising from conditions), one correctly observes all dharmas as neither existent nor non-existent. One abandons the previous obstacle of discriminating existence and non-existence. Although one abandons the obstacle of discriminating existence and non-existence, one still sees oneself as the observer and the dharmas as the observed. One considers the mind that observes as different from Suchness (true reality), and Suchness as separate from the mind. Because one sees one's own mind as separate from Suchness, one fails to eliminate the obstacle of divine knowledge, which is called the obscuration of substance. Third, the thought of antidote (the thought of counteracting). Generally speaking, the previous two types both belong to the thought of antidote. But this aspect (referring to the third type of intellectual obscuration) is the ultimate antidote among antidotes, so it is specifically called the thought of antidote. However, this aspect of antidote is also relational wisdom, counteracting and breaking the previous obstacle of divine knowledge, causing the real mind to unite with Suchness. Although it unites with Suchness, in terms of its substance, it is still the law of arising and ceasing of the seven consciousnesses, obstructing the true realization of the wisdom of non-arising and non-ceasing, therefore it is called an obscuration. The categories of intellectual obscurations are like this. How are they counteracted and severed? Starting from the fourth ground and up to the seventh ground, the intellectual obscurations are severed. Upon entering the eighth ground, the obscuration of substance is severed. From the eighth ground onwards, up to the ground of the Tathagata (Buddhahood), the thought of antidote is severed. How are the intellectual obscurations severed?

四五六地觀空破有。舍離分別取有之智。故地經中廣明。四地觀察諸法。不生不滅。舍離分別解法慢障。第五地中觀察三世。佛法平等。舍離分別身凈慢心。第六地中觀法平等。舍離分別染凈慢心。此等皆是觀空破取有之心。第七地中觀諸法如。舍前分別取空之心。離如此等名斷智障。云何八地斷除體障。前七地中雖觀法如猶見己心。以為能觀。如為所觀。以是見故心與如異。不能廣大任運不動入第八地。破此等礙。觀察如外由來無心。心外無如。如外無心無心異如。心外無如無如異心。無心異如不見能知。無如異心不見所知。能所既亡泯同一相。便舍分別功用之意。舍功用故行與如等。廣大不動名入八地。此德成時名斷體障。云何八地至如來地斷除治想。向前八地雖除體障治想猶存。故八地云。此第八地雖無障相非無治想。然此治想八地以上漸次除至佛乃盡。彼云何斷者。分別息故真相現前。覺法唯真本末無妄。以此見真。無妄力故能令妄治。前不生后。后不起前。於是滅盡也。二者優劣相形。初二三地對治微劣唯斷煩惱。四地以上對治深廣二障雙除。若通言之始從初地乃至佛地當知。唸唸二障並斷。緣智漸明斷煩惱障。真法漸顯滅智障。治斷如是。次對障辨脫。就此門中除斷煩惱二脫俱生。息除智障二脫俱顯。相

【現代漢語翻譯】現代漢語譯本四五六地觀空破有（通過觀察空性來破除對實有的執著）。舍離分別取有之智（捨棄分別心，以及執取實有的智慧）。所以《地經》中詳細說明，四地菩薩觀察諸法，不生不滅（諸法本性不生不滅）。舍離分別，解除對法的執著和慢心障礙。第五地中觀察三世（過去、現在、未來），佛法平等（諸佛之法平等無二）。舍離分別，去除對自身清凈的執著和慢心。第六地中觀法平等（觀察一切法平等無二），舍離分別，去除對染凈的執著和慢心。這些都是通過觀空來破除執取實有的心。第七地中觀諸法如（觀察一切法如如不動），捨棄之前分別執取空性的心。脫離這些，就叫做斷除智障。什麼是八地菩薩斷除體障？前七地中雖然觀法如（觀照諸法如如不動），仍然能見到自己的心，認為心是能觀者，如是所觀者。因為這種見解，心與如就有了差別，不能廣大任運不動地進入第八地。爲了破除這些障礙，觀察如外本來無心，心外無如。如外無心，無心與如沒有差別；心外無如，無如與心沒有差別。無心與如沒有差別，就見不到能知；無如與心沒有差別，就見不到所知。能知和所知都消失了，泯滅為同一體相，於是捨棄分別功用的意念。捨棄功用，修行與如相等，廣大不動，就叫做進入八地。這種功德成就時，就叫做斷除體障。什麼是從八地到如來地斷除治想？之前的八地雖然除去了體障，但治想仍然存在。所以八地菩薩說：『這第八地雖然沒有了障礙的相，但並非沒有治想。』然而這種治想，從八地以上逐漸去除，直到成佛才完全斷盡。他們是如何斷除的呢？因為分別心止息了，真相就顯現出來。覺悟到法唯有真如，從本到末都沒有虛妄。用這種見真的、沒有虛妄的力量，就能使虛妄的治想，前念不生，后念不起，於是滅盡。第二點是優劣的比較，初地、二地、三地的對治微弱，只能斷除煩惱。四地以上的對治深刻而廣泛，能同時去除煩惱障和智障。如果總的來說，從初地乃至佛地，應當知道，唸唸都在斷除二障。隨著智慧逐漸明朗，斷除煩惱障；隨著真如法逐漸顯現，滅除智障。治斷就是這樣。接下來是對障礙的辨別和解脫。就這個方面來說，去除煩惱障時，斷和脫同時產生。止息智障時，斷和脫同時顯現。相就是這樣。

【English Translation】 English version The fourth, fifth, and sixth Bhumis (grounds or stages of the Bodhisattva path) observe emptiness to break through existence (perceiving emptiness to overcome attachment to substantial existence). They abandon the wisdom of discriminating and grasping at existence (renouncing the wisdom that differentiates and clings to existence). Therefore, the Bhumis Sutra extensively explains that the Bodhisattvas of the fourth Bhumi observe all dharmas (phenomena) as neither arising nor ceasing (inherently unborn and undying). They relinquish discrimination, dissolving attachment to the Dharma and the hindrance of pride. In the fifth Bhumi, they observe the three times (past, present, and future) and the equality of the Buddhadharma (the teachings of all Buddhas are equal). They abandon discrimination, eliminating attachment to the purity of the body and the pride of the mind. In the sixth Bhumi, they observe the equality of dharmas (all phenomena are equal), relinquishing discrimination, and eliminating attachment to defilement and purity, as well as the pride of the mind. All of these are observing emptiness to break through the mind that grasps at existence. In the seventh Bhumi, they observe all dharmas as suchness (observing all phenomena as they are), abandoning the previous mind of discriminating and grasping at emptiness. Separating from these is called cutting off the intellectual obscurations (Jnana-avarana). How does the eighth Bhumi sever the obstruction of the body (or essence)? In the previous seven Bhumis, although they observe dharmas as suchness (Tathata), they still see their own mind, considering the mind as the observer and suchness as the observed. Because of this view, the mind and suchness are different, and they cannot enter the eighth Bhumi with great, spontaneous, and unmoving ease. To break through these obstacles, they observe that outside of suchness, there is originally no mind, and outside of the mind, there is no suchness. Outside of suchness, there is no mind, and the mind is not different from suchness; outside of the mind, there is no suchness, and suchness is not different from the mind. If the mind is not different from suchness, one does not see the knower; if suchness is not different from the mind, one does not see the known. When the knower and the known are both gone, merging into one identical aspect, they then abandon the intention of discriminating effort. Because they abandon effort, practice is equal to suchness, vast and unmoving, which is called entering the eighth Bhumi. When this virtue is accomplished, it is called severing the obstruction of the body (or essence). How does one, from the eighth Bhumi to the Tathagata Bhumi (Buddhahood), sever the thought of remedy (or antidote)? Although the previous eight Bhumis have removed the obstruction of the body (or essence), the thought of remedy still exists. Therefore, the Bodhisattva of the eighth Bhumi says: 'Although this eighth Bhumi has no appearance of obstruction, it is not without the thought of remedy.' However, this thought of remedy is gradually removed from the eighth Bhumi onwards, until it is completely exhausted upon becoming a Buddha. How do they sever it? Because the discriminating mind ceases, the true aspect appears before them. They awaken to the fact that the Dharma is only true suchness, without falsehood from beginning to end. Using this power of seeing the truth and being without falsehood, they can cause the false remedy to not arise in the future and not arise from the past, and thus it is extinguished. The second point is the comparison of superiority and inferiority. The antidotes of the first, second, and third Bhumis are weak and can only sever afflictions. The antidotes of the fourth Bhumi and above are profound and extensive, and can remove both the afflictive obscurations (Klesha-avarana) and the intellectual obscurations (Jnana-avarana). Generally speaking, from the first Bhumi to the Buddha Bhumi, one should know that the two obscurations are being severed in every moment. As wisdom gradually becomes clear, the afflictive obscurations are severed; as the true Dharma gradually appears, the intellectual obscurations are extinguished. Such is the severing of the remedy. Next is the discernment and liberation from the obstructions. In this aspect, when the afflictive obscurations are removed, severance and liberation arise simultaneously. When the intellectual obscurations are ceased, severance and liberation appear simultaneously. Such is the aspect.

狀如何。前修對治斷煩惱時能治之道必依真起。所依之真恒隨妄轉。故以妄修動發真心。令彼真中二脫德生。真德雖生與第七識緣智和合。為彼隱覆真德不顯。息除彼智真德方顯。其猶臘印印與泥合。令彼泥上文像隨生。泥文雖生臘印䨱之不得顯現。動去臘印其文方顯。彼亦如是。二障之義難以測窮。且隨大綱略樹旨況。今此論中辨二障者是第二番也。五住相望四住及起同爲煩惱障。無明及起齊為智障。故地持無明以妄同爲智障。就無明中隨義更論。所起恒沙復為煩惱。無明住地獨為智障。故此論中。但無明地以為智障。染心恒沙以為煩惱障也。問曰。于彼事識之中取性無明是何地收。妄識之中所有愛見是何地收。斷言。不定略有二義。一隱顯互論。彼事識中取性無明。以本后末攝為四住。彼妄識中所有愛見。以末從本收為無明。二隨義通論。妄識之中所有見皆四住收。事識中所有無明亦無明攝。次隨文釋。此中有二。一者別障。二者此義云何以下釋其義相。言染心義者。業識以下乃至讀識以為染心。能障真如根本智者。是恒沙惑亂勞義強。能障真如寂滅智也。無明義者是根本無明地也。障世間自然業智者。無明是其迷闇義。故障佛種智真明解也。自然業者是不思議作業也。所障法者謂證教二道法報兩果也。自下第二

【現代漢語翻譯】現代漢語譯本『狀態如何？』先前修行者對治斷除煩惱時，能夠對治的道路必定依賴於真如而生起。然而，所依賴的真如常常隨著妄念而流轉。所以通過妄念的修習來發動真心，使得真如之中兩種解脫的功德產生。雖然真如的功德已經產生，但由於與第七識（末那識）的緣智和合，被它所遮蔽，真如的功德無法顯現。只有息滅了末那識的緣智，真如的功德才能顯現。這就像用蠟印蓋在泥上，使得泥上產生蠟印的紋像。雖然泥上產生了紋像，但如果蠟印覆蓋著它，紋像就無法顯現。只有移開蠟印，紋像才能顯現。道理也是這樣。兩種障礙（煩惱障和所知障）的意義難以完全測度窮盡，這裡只是按照大的綱要，略微地樹立旨意和比況。現在這部論中辨別兩種障礙，是第二番解釋。五住地煩惱相互比較，四住地煩惱和有漏業的生起都屬於煩惱障。無明住地煩惱和有漏業的生起都屬於智障。所以《地持論》中將無明和妄念一同歸為智障。在無明中，根據意義進一步討論，由無明所產生的恒河沙數般的煩惱仍然屬於煩惱障，而無明住地單獨屬於智障。所以這部論中，只將無明住地作為智障，將染污心所產生的恒河沙數般的煩惱作為煩惱障。『問：』在那些事識（眼識、耳識等）之中，取自性的無明屬於哪個地？在妄識（末那識）之中，所有的愛見屬於哪個地？『答：』不確定，大概有兩種意義。一是隱顯互論，那些事識中取自性的無明，以本、后、末來攝為四住地煩惱。那些妄識中所有的愛見，以末從本的原則收歸為無明住地煩惱。二是隨義通論，妄識之中所有的見都歸為四住地煩惱所攝，事識中所有的無明也歸為無明住地煩惱所攝。接下來隨順經文解釋。這裡面有兩點，一是分別解釋兩種障礙，二是『此義云何』以下解釋它們的義相。說到染心義，從業識以下乃至意識都屬於染心。能夠障礙真如根本智的，是恒河沙數般的迷惑擾亂，勞累的意義強烈，能夠障礙真如寂滅智。無明義指的是根本無明地。能夠障礙世間自然業智的，無明是其迷惑昏暗的意義，所以能障礙佛種智的真明解。自然業指的是不可思議的作業。所障礙的法，指的是證道和教道的兩種道路，以及法身和報身的兩種果報。下面是第二點。

【English Translation】 English version 『What is the state like?』 When practitioners of the past cultivate to counteract and sever afflictions, the path that can counteract must rely on true suchness (Tathata) to arise. However, the true suchness that is relied upon constantly turns with deluded thoughts. Therefore, through the cultivation of delusion, the true mind is activated, causing the two virtues of liberation to arise within that true suchness. Although the virtues of true suchness have arisen, because they are combined with the discriminating wisdom of the seventh consciousness (Manas), they are obscured by it, and the virtues of true suchness cannot manifest. Only by ceasing the discriminating wisdom of Manas can the virtues of true suchness manifest. This is like using a wax seal to stamp on mud, causing the image of the wax seal to appear on the mud. Although the image has appeared on the mud, if the wax seal covers it, the image cannot manifest. Only by removing the wax seal can the image manifest. The principle is the same. The meaning of the two obscurations (klesha-avarana and jneya-avarana) is difficult to fully fathom. Here, we are merely establishing the main points and analogies according to the general outline. Now, in this treatise, the differentiation of the two obscurations is the second explanation. Comparing the five grounds of afflictions, the four grounds of afflictions and the arising of contaminated karma all belong to the klesha-avarana (affliction obscuration). The avidya-bhumi (ground of ignorance) and the arising of contaminated karma both belong to the jneya-avarana (knowledge obscuration). Therefore, the Bodhisattvabhumi Sutra considers ignorance and delusion together as jneya-avarana. Within ignorance, further discussion is made according to the meaning: the countless afflictions arising from ignorance still belong to the klesha-avarana, while the avidya-bhumi alone belongs to the jneya-avarana. Therefore, in this treatise, only the avidya-bhumi is considered as jneya-avarana, and the countless afflictions arising from the defiled mind are considered as klesha-avarana. 『Question:』 Among those object-cognizing consciousnesses (such as eye-consciousness, ear-consciousness, etc.), to which ground does the self-grasping ignorance belong? In the deluded consciousness (Manas), to which ground do all the attachments and views belong? 『Answer:』 It is uncertain; there are roughly two meanings. First, considering the mutual obscuration and manifestation, the self-grasping ignorance in those object-cognizing consciousnesses is categorized into the four grounds of afflictions, encompassing the root, subsequent, and final stages. All the attachments and views in the deluded consciousness are categorized into the avidya-bhumi, following the principle of the final stage returning to the root. Second, considering the meaning in general, all the views in the deluded consciousness are included in the four grounds of afflictions, and all the ignorance in the object-cognizing consciousnesses is also included in the avidya-bhumi. Next, we will explain according to the sutra text. There are two points here: first, to explain the two obscurations separately; second, to explain their meanings from 『What is the meaning of this?』 onwards. Speaking of the meaning of the defiled mind, from karma-consciousness (alayavijnana) downwards to mind-consciousness (manovijnana) all belong to the defiled mind. What can obstruct the fundamental wisdom of true suchness is the countless delusions and disturbances, the meaning of toil is strong, and it can obstruct the quiescent wisdom of true suchness. The meaning of ignorance refers to the fundamental ground of ignorance. What can obstruct the natural karma-wisdom of the world is the meaning of delusion and darkness of ignorance, so it can obstruct the true and clear understanding of the Buddha-seed wisdom. Natural karma refers to inconceivable actions. The dharma that is obstructed refers to the two paths of realization and teaching, and the two fruits of the Dharma-kaya and Sambhogakaya. The following is the second point.

釋其相。釋二障故即分為二。初為煩惱后為智障。此義云何者設問發起。以依染心者是業識也。末中第一故名之為依。言能見能現妄取境界者轉現智識。略無續識。亦可。此是六識體故。所以不論。違平等性者。以染心者是分別心。真心寂靜故正相返。所以違者下顯違由。以一切法常靜無起相。此舉理略無惑相。然此自解無明不覺妄者。是釋者障與法違故者。無明闇惑。種智真明。故相返也。下釋其由。不能得知一切世間種種境界故者。是舉所障。諸界根原故。故說二障也。自下第五明舍滅義。此中有二。一者直明舍滅。二者問以下難解重顯。就初中有三。一者舉惑體。二者又粗中之粗以下據人以辨。三者此二種以下明舍滅之相。複次生滅相有二種者。總標其數。與心相應者。末後二識及與六識也。與心不相應者。根本四住也。自下就人以辨。粗中之粗凡夫境者。是六識也。粗中細者。智續兩識也。細中粗者。是染心也。恒沙末故名之為粗。菩薩境界者。種性以上乃至金剛心也。細中之細佛境界者。是根本無明識。自下第三明舍滅相。此中有二。一者明起由。二者若因滅以下明滅由也。此二種生滅依無明薰習而有者。以眾惑本故以末論本也。依因者不覺義者即是無明也。緣者六塵境界也。具此因緣得立生滅。次辨滅相

【現代漢語翻譯】現代漢語譯本解釋它的相。因為要解釋兩種障礙，所以分為兩種。第一種是煩惱障，第二種是智障。『此義云何者』是設問來引發討論。『以依染心者』是指業識。因為在末（識）中排第一，所以稱為『依』。『言能見能現妄取境界者』是指轉現智識。這裡省略了續識，也可以。因為這是六識的本體，所以不討論。『違平等性者』，因為染心是分別心，而真心是寂靜的，與正相相反，所以說『違』。下面解釋違背的原因，『以一切法常靜無起相』，這是舉出道理，省略了迷惑之相。然而，這裡自己解釋說『無明不覺妄者』，是說這種障礙與法的真理相違背。『無明』是黑暗迷惑，而『種智』是真正的光明，所以兩者相反。下面解釋其中的原因，『不能得知一切世間種種境界故者』，這是舉出所障礙的內容，即各種界和根源。所以說有兩種障礙。從『自下第五明舍滅義』開始，說明捨棄和消滅的含義。這裡分為兩部分，一是直接說明捨棄和消滅，二是從『問以下難解重顯』開始，通過提問來更深入地解釋。在第一部分中，又分為三點：一是舉出迷惑的本體，二是『又粗中之粗以下據人以辨』，根據不同的人來區分，三是『此二種以下明舍滅之相』，說明捨棄和消滅的相狀。『複次生滅相有二種者』，總的標出數量。『與心相應者』，是指末後的兩個識以及六識。『與心不相應者』，是指根本的四住地煩惱。從『自下就人以辨』開始，根據不同的人來區分。『粗中之粗凡夫境者』，是指六識。『粗中細者』，是指智續兩個識。『細中粗者』，是指染心。因為像恒河沙一樣細微，所以稱為『粗』。『菩薩境界者』，是指從種性以上直到金剛心的菩薩。『細中之細佛境界者』，是指根本的無明識。從『自下第三明舍滅相』開始，說明捨棄和消滅的相狀。這裡分為兩部分，一是說明產生的根由，二是『若因滅以下明滅由也』，說明消滅的根由。『此二種生滅依無明薰習而有者』，因為各種迷惑的根本在於無明，所以從末端來論述根本。『依因者不覺義者即是無明也』，『緣者六塵境界也』，具備了這些因緣，才能產生生滅。接下來辨別消滅的相狀。

【English Translation】 English version Explaining its characteristics. Because of explaining the two obstacles, it is divided into two. The first is the Klesha-avarana (煩惱障, obstacle of afflictions), and the second is the Jnana-avarana (智障, obstacle of knowledge). '此義云何者' (What does this meaning entail?) is a question raised to initiate the discussion. '以依染心者' (That which relies on the defiled mind) refers to the karma-consciousness (業識, karmic consciousness). Because it ranks first in the last (consciousness), it is called 'reliance'. '言能見能現妄取境界者' (That which can see, manifest, and falsely grasp objects) refers to the transformed manifestation of wisdom-consciousness (轉現智識). Here, the continuation consciousness (續識) is omitted, which is also acceptable. Because this is the substance of the six consciousnesses, it is not discussed. '違平等性者' (That which contradicts the nature of equality), because the defiled mind is a discriminating mind, while the true mind is tranquil, which is the opposite of the correct aspect, so it is said to 'contradict'. The reason for the contradiction is explained below, '以一切法常靜無起相' (Because all dharmas are always tranquil and without arising characteristics), this is citing the principle, omitting the aspect of confusion. However, here it is explained by oneself that '無明不覺妄者' (ignorance, unawareness, and delusion), is saying that this obstacle contradicts the truth of the Dharma. '無明' (Avidya, ignorance) is darkness and delusion, while '種智' (Buddha-gnosis, seed wisdom) is true light, so the two are opposite. The reason is explained below, '不能得知一切世間種種境界故者' (Because one cannot know all the various realms of the world), this is citing what is obstructed, namely the various realms and origins. Therefore, it is said that there are two obstacles. Starting from '自下第五明舍滅義' (From the fifth section below, explaining the meaning of abandonment and extinction), it explains the meaning of abandoning and extinguishing. This is divided into two parts, one is directly explaining abandonment and extinction, and the second is starting from '問以下難解重顯' (From the questions below, difficult explanations are repeatedly shown), using questions to explain more deeply. In the first part, it is further divided into three points: one is citing the substance of delusion, two is '又粗中之粗以下據人以辨' (Furthermore, from the coarsest of the coarse downwards, distinguishing according to different people), distinguishing according to different people, and three is '此二種以下明舍滅之相' (From these two types below, explaining the characteristics of abandonment and extinction), explaining the characteristics of abandoning and extinguishing. '複次生滅相有二種者' (Furthermore, there are two types of arising and ceasing characteristics), generally marking the quantity. '與心相應者' (That which corresponds to the mind) refers to the last two consciousnesses and the six consciousnesses. '與心不相應者' (That which does not correspond to the mind) refers to the fundamental four abodes of affliction. Starting from '自下就人以辨' (From below, distinguishing according to different people), distinguishing according to different people. '粗中之粗凡夫境者' (The coarsest of the coarse, the realm of ordinary people) refers to the six consciousnesses. '粗中細者' (The coarse within the fine) refers to the two consciousnesses of wisdom and continuation. '細中粗者' (The fine within the coarse) refers to the defiled mind. Because it is as fine as the sands of the Ganges, it is called 'coarse'. '菩薩境界者' (The realm of Bodhisattvas) refers to Bodhisattvas from the stage of seed nature and above, up to the Vajra mind. '細中之細佛境界者' (The finest of the fine, the realm of Buddhas) refers to the fundamental ignorance consciousness. Starting from '自下第三明舍滅相' (From the third section below, explaining the characteristics of abandonment and extinction), it explains the characteristics of abandoning and extinguishing. This is divided into two parts, one is explaining the root cause of arising, and the second is '若因滅以下明滅由也' (If the cause is extinguished, explaining the cause of extinction), explaining the cause of extinction. '此二種生滅依無明薰習而有者' (These two types of arising and ceasing depend on the influence of ignorance), because the root of all delusions lies in ignorance, so the root is discussed from the end. '依因者不覺義者即是無明也' (Relying on the cause, the meaning of unawareness is ignorance), '緣者六塵境界也' (The condition is the realm of the six sense objects), possessing these causes and conditions, arising and ceasing can occur. Next, distinguish the characteristics of extinction.

。若因滅則緣滅者。境界無自由心而成。故上中言三界虛偽但一心作。能成心滅所成亦滅也。因滅故不相應心滅者。明亡本故末竭。是業轉現識也。緣滅故相應心滅者。境界亡故隨境心亡。此之明其不相應心妄故境界亦妄。境界妄故相應心亦妄也。次辨重顯。此中初問后答。問意者。若心滅者云何相續者。相應不相應皆是滅者眾生則無心。云何續有。若相續者云何說滅者。妄心恒續者云何眾生滅妄成真乎。就妄心進退徴難。答中有三。初明法說。中明開喻。后辨合喻。言滅者唯心相滅者。是妄識也。非心體滅者是真識也。妄識全亡不妨真有。真識常有故眾生非斷。妄識終滅故眾產生真。言風者喻無明也。水喻真識也。動喻妄識也。若水滅者則風斷絕無依止者。是作設喻。非無水也。而顯依義故為此說。何以得知。設喻非正。下則解釋以水不滅風相相續。唯風滅故動相隨滅。非是水滅。是故明知。是設喻也。無明亦爾以下合喻。無明合上如風。依心體者合上依水。言而動者合上有動相也。若心體滅者合上假設喻也。以體不滅心得相續。去合上水不滅故風相相續也。唯癡滅故心相隨滅者。合上唯風滅故動風隨滅也。非心智滅者。合上非是水滅也。自下第三明其真妄熏習之義。此中有三。一者標熏法體。二者熏習義者以下略

【現代漢語翻譯】現代漢語譯本若因（hetu）熄滅則緣（pratyaya）熄滅，意味著境界並非由自主的心所創造，而是心識作用的結果。因此，上文和中間部分說三界是虛假的，僅僅由一心所造。能造的心熄滅，所造的境界也隨之熄滅。因熄滅，不相應的心也熄滅，這表明根本的迷惑消失，枝末也隨之枯竭，這是業轉變為現識的過程。緣熄滅，相應的心也熄滅，意味著境界消失，隨境界而生的心也隨之消失。這說明不相應的心是虛妄的，所以境界也是虛妄的。境界是虛妄的，所以相應的心也是虛妄的。接下來辨析並再次闡明。這裡先提問后回答。提問的意思是：如果心熄滅了，如何相續呢？如果相應和不相應的心都熄滅了，眾生就沒有心了，如何延續存在呢？如果相續不斷，又怎麼能說熄滅呢？如果妄心恒常相續，眾生如何滅除虛妄而成就真實呢？這是就妄心的進退提出疑問。回答中有三部分。首先闡明法理，中間用比喻來說明，最後辨析並結合比喻。『滅』指的是唯有心相熄滅，這是妄識。並非心體熄滅，心體是真識。妄識完全消失不妨礙真識的存在。真識常存，所以眾生不是斷滅。妄識最終熄滅，所以眾生能夠成就真實。『風』比喻無明（avidya）。『水』比喻真識。『動』比喻妄識。『如果水熄滅，那麼風就會斷絕，沒有依靠』，這是假設的比喻，並非真的沒有水。爲了顯明依靠的意義才這樣說。怎麼知道是假設的比喻呢？下文解釋說水不熄滅，風相才能相續，只有風熄滅，動相才隨之熄滅，不是水熄滅。所以明確知道這是假設的比喻。『無明也是如此』以下是結合比喻。無明對應上面的風，依附於心體對應上面的依附於水。『而動』對應上面的有動相。『如果心體熄滅』對應上面的假設比喻。因為體不熄滅，心才能相續，對應上面的水不熄滅，風相才能相續。『只有癡熄滅，心相才隨之熄滅』，對應上面的只有風熄滅，動風才隨之熄滅。『並非心智熄滅』，對應上面的並非是水熄滅。從下面開始第三部分，闡明真妄熏習的意義。這裡有三部分，一是標明熏習的法體，二是『熏習義者』以下省略。

【English Translation】 English version If the cause (hetu) ceases, then the condition (pratyaya) ceases, meaning that the realm is not created by an autonomous mind, but is the result of the mind's activity. Therefore, the above and middle sections say that the three realms are false, created only by a single mind. When the creating mind ceases, the created realm also ceases. When the cause ceases, the non-corresponding mind also ceases, indicating that the root delusion disappears, and the branches also wither away. This is the process of karma transforming into present consciousness (vijnana). When the condition ceases, the corresponding mind also ceases, meaning that the realm disappears, and the mind that arises with the realm also disappears. This explains that the non-corresponding mind is illusory, so the realm is also illusory. The realm is illusory, so the corresponding mind is also illusory. Next, analyze and clarify again. Here, the question is asked first, and then the answer is given. The meaning of the question is: If the mind ceases, how can it continue? If both the corresponding and non-corresponding minds cease, then sentient beings have no mind, how can they continue to exist? If it continues uninterrupted, how can it be said to cease? If the deluded mind constantly continues, how can sentient beings extinguish delusion and achieve truth? This is questioning the advance and retreat of the deluded mind. There are three parts to the answer. First, explain the Dharma principle, then use a metaphor to illustrate, and finally analyze and combine the metaphor. 'Cessation' refers to only the cessation of the mind's appearance, which is deluded consciousness (vijnana). It is not the cessation of the mind's essence, which is true consciousness (vijnana). The complete disappearance of deluded consciousness does not hinder the existence of true consciousness. True consciousness always exists, so sentient beings are not annihilated. Deluded consciousness eventually ceases, so sentient beings can achieve truth. The 'wind' is a metaphor for ignorance (avidya). 'Water' is a metaphor for true consciousness. 'Movement' is a metaphor for deluded consciousness. 'If the water ceases, then the wind will be cut off and have no support,' this is a hypothetical metaphor, not that there is really no water. It is said this way to clarify the meaning of reliance. How do we know it is a hypothetical metaphor? The following explains that the water does not cease, so the wind appearance can continue. Only when the wind ceases does the movement appearance cease accordingly, not the water. Therefore, it is clear that this is a hypothetical metaphor. 'Ignorance is also like this,' the following is combining the metaphor. Ignorance corresponds to the wind above, relying on the mind essence corresponds to relying on the water above. 'And movement' corresponds to having the appearance of movement above. 'If the mind essence ceases' corresponds to the hypothetical metaphor above. Because the essence does not cease, the mind can continue, corresponding to the water above not ceasing, so the wind appearance can continue. 'Only when delusion ceases does the mind appearance cease accordingly,' corresponding to only when the wind ceases above does the moving wind cease accordingly. 'It is not that mind-wisdom ceases,' corresponding to it is not that the water ceases. From below begins the third part, explaining the meaning of the perfuming of true and false. There are three parts here, one is to mark the Dharma essence of perfuming, and the second is 'the meaning of perfuming' and below is omitted.

釋熏義。三者云何熏習起染以下廣顯熏相。複次有四種熏者是總表數也。染凈法起不斷絕者熏習功能。言凈法者即第八識也。言染因者即無明識也。言妄心者第七識中。始從業識乃至相續通名業識。言妄境者謂妄想心所起一切虛偽境界。此四種者熏法體也。此四猶是地持論中如是。如實凡愚不知起八妄而生三事。真如熏習猶彼如是如實。無明熏習者猶彼凡愚不知也。妄心熏習者猶彼八妄想也。妄境熏者猶是彼處生三事中初虛偽事。問曰。何故事識及事根塵不說熏習。答。此條中未明熏習所起末故。故不論也。自下第二略釋熏義。此中有三。一者題名。二者開喻。三者此亦如是以下合喻也。熏習義者是顯名也。言世間衣服者喻染凈法體也。實無香者喻行用也。若人以香薰故則有香氣者。喻行者隨緣熏習故染凈之用。次下合喻。此亦如此。真中無染。妄熏令有。妄中無凈。真熏使有。故彼妄中得有方便對治行起。釋意如此。自下第三云何熏習起以下廣辨熏相。此中有二。一者辨熏習起染。二者云何熏習起凈法以下明其熏習起凈。就初中有二。一者就前四明其熏習相生次第。二者此妄境熏習以下別明熏習所起不同。云何起染法不斷者是題名也。以依第一真如法故使有第二無明染因。以有無明故即有第三妄心。以有妄心故則有

【現代漢語翻譯】現代漢語譯本：解釋熏習的意義。『三者云何熏習起染』以下廣泛地闡釋了熏習的相狀。進一步說，有四種熏習，這是總括的數量。染法和凈法的生起不會斷絕，這是熏習的功能。所說的凈法就是第八識（Alaya-識，阿賴耶識，the storehouse consciousness）。所說的染因就是無明識（ignorance-consciousness）。所說的妄心指的是第七識（Manas-識，末那識，the mind consciousness）。從最初的業識（karma-consciousness）到相續的識都通稱為業識。所說的妄境指的是由妄想心所產生的一切虛假的境界。這四種是熏習的本體。這四種熏習類似於《地持論》中的說法：如實（tathata，真如）凡夫愚昧無知，生起八種妄想，從而產生三種事物。真如的熏習就像《地持論》中所說的如實。無明的熏習就像《地持論》中所說的凡夫愚昧無知。妄心的熏習就像《地持論》中所說的八種妄想。妄境的熏習就像《地持論》中所說的產生三種事物中的最初的虛假事物。問：為什麼不說事識（consciousness of objects）以及事根塵（the root and dust of objects）的熏習？答：因為這一條中沒有闡明熏習所產生的末端，所以不討論。下面第二部分簡要地解釋熏習的意義。這部分有三點：一是標明題目，二是展開比喻，三是『此亦如是』以下是合攏比喻。『熏習義者』是顯示名稱。所說的世間衣服比喻染法和凈法的本體。『實無香』比喻行用。『若人以香薰故則有香氣』比喻修行者隨著因緣熏習，所以有染凈的作用。接下來是合攏比喻。『此亦如此。真中無染。妄熏令有。妄中無凈。真熏使有。故彼妄中得有方便對治行起。』解釋的意義是這樣的。下面第三部分『云何熏習起』以下廣泛地辨別熏習的相狀。這部分有兩點：一是辨別熏習產生染污，二是『云何熏習起凈法』以下闡明熏習產生清凈。就第一點來說，有兩點：一是就前面的四種熏習闡明它們相生的次第，二是『此妄境熏習』以下分別闡明熏習所產生的不同。『云何起染法不斷者』是標明題目。因為依靠第一真如法（tathata，the true thusness），所以有第二無明染因（cause of defilement due to ignorance）。因為有無明，所以有第三妄心（deluded mind）。因為有妄心，所以有妄境（deluded realm）。

【English Translation】 English version: Explaining the meaning of '熏習' (xunxi, imprinting/perfuming). '三者云何熏習起染' (How do the three types of imprinting give rise to defilement?) and the following extensively explain the characteristics of imprinting. Furthermore, there are four types of imprinting, which is a general enumeration. The arising of defiled and pure dharmas is continuous, which is the function of imprinting. The so-called pure dharma is the eighth consciousness (Alaya-識, the storehouse consciousness). The so-called cause of defilement is the ignorance-consciousness. The so-called deluded mind refers to the seventh consciousness (Manas-識, the mind consciousness). From the initial karma-consciousness to the continuous consciousness, all are generally called karma-consciousness. The so-called deluded realm refers to all the false realms arising from the deluded mind. These four are the substance of imprinting. These four are similar to the statements in the Bodhisattva-bhumi (Yogacarabhumi-sastra): '如實' (tathata, true thusness) ordinary people are ignorant and give rise to eight deluded thoughts, thereby producing three things. The imprinting of true thusness is like the '如實' (tathata, true thusness) mentioned in the Bodhisattva-bhumi. The imprinting of ignorance is like the ignorance of ordinary people mentioned in the Bodhisattva-bhumi. The imprinting of the deluded mind is like the eight deluded thoughts mentioned in the Bodhisattva-bhumi. The imprinting of the deluded realm is like the initial false thing among the three things produced in the Bodhisattva-bhumi. Question: Why are the imprinting of the consciousness of objects and the root and dust of objects not discussed? Answer: Because this section does not clarify the end result produced by imprinting, it is not discussed. The second part below briefly explains the meaning of imprinting. This part has three points: first, stating the topic; second, unfolding the analogy; and third, '此亦如是' (This is also like this) and the following is combining the analogy. '熏習義者' (The meaning of imprinting) is to reveal the name. The so-called worldly clothes are an analogy for the substance of defiled and pure dharmas. '實無香' (Actually, there is no fragrance) is an analogy for the function. '若人以香薰故則有香氣' (If a person perfumes it with incense, then it will have a fragrance) is an analogy for practitioners being imprinted by conditions, so there is the function of defilement and purity. Next is combining the analogy. '此亦如此。真中無染。妄熏令有。妄中無凈。真熏使有。故彼妄中得有方便對治行起。' (This is also like this. In the true, there is no defilement. Delusion imprints and causes it to exist. In delusion, there is no purity. The true imprints and causes it to exist. Therefore, in that delusion, there can be expedient remedies and practices arise.) The meaning of the explanation is like this. The third part below, '云何熏習起' (How does imprinting arise?) and the following extensively distinguish the characteristics of imprinting. This part has two points: first, distinguishing that imprinting produces defilement; and second, '云何熏習起凈法' (How does imprinting give rise to pure dharma?) and the following clarifies that imprinting produces purity. Regarding the first point, there are two points: first, based on the previous four types of imprinting, clarifying the order in which they arise; and second, '此妄境熏習' (This imprinting of the deluded realm) and the following separately clarifies the differences in what is produced by imprinting. '云何起染法不斷者' (How does the arising of defiled dharmas not cease?) is stating the topic. Because it relies on the first true thusness (tathata, the true thusness), there is the second cause of defilement due to ignorance. Because there is ignorance, there is the third deluded mind. Because there is a deluded mind, there is a deluded realm.

第四妄境界也。以有境界緣故即熏習妄心。令其染著造業受苦也。念者愛也。著者見也。次第二從此妄境界以下明其熏習所起不同。從末尋本次第辨之。能熏法體四故所熏應四。而文滅無真如熏習所起之義。此妄境熏習有二種者是題名也。此境熏習起事識也。念者愛也。取者見也。即是十使也。言起心熏習者是第二也。言業識者第七識也。熏習起妄識果。謂受二乘菩薩變易細苦。即正果也。言增長分別事識者。是六識緣由果。凡夫業系苦者分段粗苦也。無明熏中起妄識者其近果。起事識者是其遠果。真如熏習亦有二種。一者起無明。二者起妄心。以彼真如無分別故能起無明。覺知性故能起妄心。此後一門釋中無也。推章門中具有此義。自下第二明熏起凈。此中有二。一者明其真妄相熏起凈。二者真如熏習義以下明其唯真熏習起凈。就初中有二。一者真妄總明。二者妄心熏習以下別明妄熏起凈。又遠法師解。云何起凈法不斷者此文早著。以有真如法故以下樂求涅槃。以還攝上真如熏習也。然後應著云何起凈法。以此妄心以下第二起凈文也。此中有二。一者明妄熏真。二者明真熏妄。就初中有二。一者能熏。二者妄心熏以下明其所熏。此二種釋文隨念無傷。云何熏習起凈者是題名也。所謂以下正辨。以有真如故無明令熏起

【現代漢語翻譯】現代漢語譯本第四種虛妄境界也是如此。因為有境界作為因緣，就會熏習虛妄的心，使其產生染著，造作惡業，承受痛苦。這裡的『念』指的是愛，『著』指的是見。接下來，從這個虛妄境界開始，闡明由熏習所產生的不同結果。從末端追溯到本源，依次辨別。能熏之法的本體有四種，所以被熏的也應有四種。但經文中沒有提到真如熏習所產生的結果。這種虛妄境界的熏習有兩種，這是總的概括。這種境界的熏習會引發事識（指第六識）。『念』指的是愛，『取』指的是見，也就是十使（貪、嗔、癡、慢、疑、身見、邊見、邪見、見取見、戒禁取見）。所說的『起心熏習』是第二種。『業識』指的是第七識（末那識）。熏習會產生虛妄識的果報，也就是承受二乘（聲聞、緣覺）和菩薩的變易細苦，這是真正的果報。所說的『增長分別事識』，是第六識的因緣果報。凡夫因為業力而承受的痛苦，是分段的粗苦。在無明熏習中產生的虛妄識是近期的果報，而引發事識是遠期的果報。真如熏習也有兩種：一是引發無明，二是引發妄心。因為真如沒有分別，所以能引發無明；因為真如具有覺知的本性，所以能引發妄心。後面解釋的章節中沒有提到這一點，但在推章門中包含了這個含義。從下面開始，第二部分闡明熏習產生清凈。這部分包含兩點：一是闡明真妄相互熏習產生清凈，二是『真如熏習義』以下闡明只有真如熏習產生清凈。在第一點中，又包含兩點：一是真妄總的說明，二是『妄心熏習』以下分別闡明虛妄熏習產生清凈。另外，遠法師解釋說，『云何起凈法不斷者』（為什麼產生的清凈法不會斷滅）這句話很早就出現了，因為有真如法存在。『以有真如法故』（因為有真如法存在）以下是樂於追求涅槃，也是收攝上面所說的真如熏習。然後應該闡明『云何起凈法』（如何產生清凈法）。『以此妄心』以下是第二部分闡明產生清凈的經文。這部分包含兩點：一是闡明虛妄熏習真如，二是闡明真如熏習虛妄。在第一點中，又包含兩點：一是能熏，二是『妄心熏』以下闡明被熏。這兩種解釋方式，無論採用哪一種都沒有問題。『云何熏習起凈者』（如何通過熏習產生清凈）是總的概括。『所謂』以下是正式的辨析。因為有真如存在，所以無明能夠通過熏習而產生清凈。

【English Translation】 English version This is also the fourth kind of illusory realm. Because there are realms as conditions, it will influence and habituate the deluded mind, causing it to become attached, create karma, and suffer. Here, '念 (niàn)' refers to love, and '著 (zhuó)' refers to view. Next, starting from this illusory realm, it explains the different results arising from habituation. Tracing back from the end to the source, distinguish them in order. Since the substance of the influencing dharma has four aspects, what is influenced should also have four. However, the sutra does not mention the result arising from the habituation of True Thusness (Tathata). There are two types of habituation in this illusory realm, which is a general summary. The habituation of this realm will trigger the functioning consciousness (referring to the sixth consciousness). '念 (niàn)' refers to love, and '取 (qǔ)' refers to view, which are the ten fetters (greed, hatred, delusion, pride, doubt, self-view, extreme view, wrong view, view of holding wrong views as right, and view of holding wrong precepts as right). The so-called 'arising of mind habituation' is the second type. 'Karmic consciousness' refers to the seventh consciousness (Manas consciousness). Habituation will produce the karmic result of deluded consciousness, which is to endure the subtle suffering of transformation experienced by the two vehicles (Śrāvaka and Pratyekabuddha) and Bodhisattvas, which is the true karmic result. The so-called 'increasing the discriminating functioning consciousness' is the karmic result of the sixth consciousness. The suffering that ordinary beings endure due to karma is the coarse suffering of segmentation. The deluded consciousness arising from the habituation of ignorance is the immediate karmic result, while triggering the functioning consciousness is the distant karmic result. The habituation of True Thusness also has two types: one is to trigger ignorance, and the other is to trigger the deluded mind. Because True Thusness has no discrimination, it can trigger ignorance; because True Thusness has the nature of awareness, it can trigger the deluded mind. This point is not mentioned in the later explanatory chapters, but it is included in the chapter on inference. From below, the second part explains the arising of purity through habituation. This part contains two points: one is to explain the mutual habituation of True and False producing purity, and the other is to explain that only the habituation of True Thusness produces purity from 'the meaning of True Thusness habituation' onwards. In the first point, there are again two points: one is a general explanation of True and False, and the other is to separately explain the production of purity through the habituation of delusion from 'deluded mind habituation' onwards. In addition, the Dharma Master Yuan explained that the sentence '云何起凈法不斷者 (yún hé qǐ jìng fǎ bù duàn zhě)' (why does the purity that arises not cease) appeared very early because the True Thusness dharma exists. '以有真如法故 (yǐ yǒu zhēn rú fǎ gù)' (because the True Thusness dharma exists) onwards is the joy of pursuing Nirvana, and it also encompasses the True Thusness habituation mentioned above. Then it should be explained '云何起凈法 (yún hé qǐ jìng fǎ)' (how does purity arise). '以此妄心 (yǐ cǐ wàng xīn)' onwards is the second part explaining the sutra text on the arising of purity. This part contains two points: one is to explain the deluded habituation of True Thusness, and the other is to explain the True Thusness habituation of delusion. In the first point, there are again two points: one is the influencer, and the other is to explain what is influenced from 'deluded mind habituation' onwards. There is no problem with either of these two explanations. '云何熏習起凈者 (yún hé xūn xí qǐ jìng zhě)' (how does purity arise through habituation) is a general summary. '所謂 (suǒ wèi)' onwards is the formal analysis. Because True Thusness exists, ignorance can produce purity through habituation.

。厭生死樂涅槃也。此之真熏妄也。次辨妄熏真也。以有妄心厭離生死求涅槃。故熏習真心。自信己性。唯是真如智外無法。但妄心顛倒所見以知外境無所有。故種種方便修習離念起真之行。雖有所修不取不念。久修力故無明則滅。無明滅故妄心不生。妄心不生故妄境隨□。境界妄故心相俱盡。名得涅槃。得涅槃故自然成就不思議業用充法界也。因緣俱滅者因是心也。緣是境也。言涅槃者性凈法佛也。不思議業者是方便報佛也。釋意如此。自下明其別妄熏起凈。妄心熏者六七識也。言分別事識者。謂凡夫二乘厭生死苦取向涅槃。此六識中方便修行熏發真也。言意熏習者。謂諸菩薩見虛妄法。無所貪取。知真如法寂靜安隱。發心勇猛趣大涅槃。此七識中方便修行熏發真也。彼說七識以之為意。非六識中意識也。自下第二明唯真熏妄。此中有二。一者明其所顯所熏妄義。二者複次真如自體相者以下明其所表理體平等。問曰。所顯所表有何著別。答。言所顯者此真理中。隨修習緣有可顯義。轉理成行。以緣照解斷惑。所顯故名所顯。所言表者。真如理體平等一味絕言離相。然理不自顯。寄法以表故名所表。法不自成。以理熏故真法方成。故此理中有二義。故此中辨也。就初中有二。一者就始中明真熏妄。二者複次染法以下就

【現代漢語翻譯】現代漢語譯本厭惡生死，欣樂涅槃。這（以妄心求涅槃）是真受到妄的薰染。下面辨析妄薰染真。因為有虛妄的心厭離生死，追求涅槃，所以熏習真心，自信自己的本性，唯有真如（Tathata，事物的真實如是之相）智慧之外沒有其他法。只是由於妄心顛倒，所見到的外境實際上並不存在。因此，通過各種方便法門，修習離念而生起真如之行的修行者，雖然有所修習，卻不執取不思念。長久修習的力量，使得無明（Avidya，對事物真相的迷惑）熄滅。無明熄滅，妄心便不再生起。妄心不生起，妄境也隨之消失。境界是虛妄的，心和相也一同消盡，這便稱為得到涅槃。得到涅槃，自然成就不可思議的業用，充滿整個法界。因緣俱滅，其中的『因』指的是心，『緣』指的是境。所說的涅槃，指的是性凈法佛（Svabhavikakaya，自性身佛）。不可思議的業，指的是方便報佛（Sambhogakaya，報身佛）。以上是對經文的解釋。下面說明妄薰染而生起清凈。妄心薰染指的是第六識（意識，Manovijnana）和第七識（末那識，Manas）。所說的『分別事識』，指的是凡夫和二乘（聲聞和緣覺）厭惡生死的痛苦，趨向涅槃。這是第六識中通過方便修行來熏發真如。所說的『意熏習』，指的是諸位菩薩見到虛妄的法，沒有絲毫貪取，知道真如之法寂靜安穩，發心勇猛地趨向大涅槃。這是第七識中通過方便修行來熏發真如。他們所說的第七識，指的是『意』，而不是第六識中的意識。下面第二部分說明唯有真如薰染虛妄。這部分內容分為兩點：一是說明所顯和所薰染的虛妄之義；二是『複次真如自體相者』以下，說明所表之理體的平等。有人問：『所顯』和『所表』有什麼區別？回答是：所說的『所顯』，指的是這真如理體中，隨著修習的因緣，有可以顯現的意義，將理轉化為行，以因緣來照亮理解，斷除迷惑，因為是顯現出來的，所以稱為『所顯』。所說的『所表』，指的是真如理體的平等一味，超越言語，遠離形相。然而，理不能自己顯現，需要藉助法來表達，所以稱為『所表』。法不能自己成就，因為有理的薰染，真法才能成就。因此，這理體中包含兩種意義，所以在這裡進行辨析。在第一點中，又分為兩部分：一是就起始階段說明真如薰染虛妄；二是『複次染法』以下，就...

【English Translation】 English version They detest birth and death and delight in Nirvana. This (seeking Nirvana with a deluded mind) is the true being influenced by delusion. Next, we will distinguish between delusion influencing the true. Because there is a deluded mind that detests birth and death and seeks Nirvana, it cultivates the true mind, trusting in its own nature, that only True Thusness (Tathata, the true suchness of things) has no other dharma outside of wisdom. It is only because of the inverted view of the deluded mind that the external realm seen does not actually exist. Therefore, through various expedient means, practitioners cultivate the practice of abandoning thoughts and arising the true. Although there is cultivation, they do not grasp or think. The power of prolonged cultivation extinguishes ignorance (Avidya, delusion about the true nature of things). With the extinction of ignorance, the deluded mind no longer arises. With the deluded mind not arising, the deluded realm also disappears. Because the realm is deluded, both the mind and its characteristics are exhausted, which is called attaining Nirvana. Having attained Nirvana, one naturally accomplishes inconceivable karmic functions that fill the entire Dharma realm. The extinction of both cause and condition, where 'cause' refers to the mind and 'condition' refers to the realm. What is called Nirvana refers to the Self-Pure Dharma Body (Svabhavikakaya, the self-nature body of the Buddha). Inconceivable karma refers to the Reward Body of Expediency (Sambhogakaya, the reward body of the Buddha). The above is the explanation of the scripture. Below, it explains how delusion influences and gives rise to purity. Deluded mind influencing refers to the sixth consciousness (Manovijnana, mind consciousness) and the seventh consciousness (Manas, the mind consciousness). The 'discriminating consciousness of affairs' refers to ordinary people and the Two Vehicles (Sravakas and Pratyekabuddhas) who detest the suffering of birth and death and strive towards Nirvana. This is the sixth consciousness using expedient practices to influence and develop True Thusness. 'Mind influencing' refers to the Bodhisattvas who see the illusory dharmas without any attachment, knowing that the Dharma of True Thusness is tranquil and peaceful, and courageously aspire to Great Nirvana. This is the seventh consciousness using expedient practices to influence and develop True Thusness. What they call the seventh consciousness refers to 'mind', not the mind consciousness within the sixth consciousness. The second part below explains that only True Thusness influences delusion. This part is divided into two points: first, explaining the meaning of what is revealed and what is influenced by delusion; second, from 'Furthermore, the self-nature aspect of True Thusness' onwards, explaining the equality of the principle body that is expressed. Someone asks: 'What is revealed' and 'what is expressed' what is the difference? The answer is: 'What is revealed' refers to that within this principle of True Thusness, depending on the conditions of cultivation, there is a meaning that can be revealed, transforming principle into practice, using conditions to illuminate understanding, and cutting off delusion. Because it is revealed, it is called 'what is revealed'. 'What is expressed' refers to the equality and oneness of the principle body of True Thusness, transcending words and being apart from form. However, principle cannot reveal itself, it needs to borrow dharma to express itself, so it is called 'what is expressed'. Dharma cannot accomplish itself, because it is influenced by principle, true dharma can be accomplished. Therefore, this principle contains two meanings, so it is analyzed here. In the first point, it is further divided into two parts: first, explaining True Thusness influencing delusion from the beginning stage; second, from 'Furthermore, defiled dharma' onwards, regarding...

修明其真妄盡不盡義。就初中有二。一者明能熏法。二者此體用熏習以下明所燻人。就初中有三。一者總標舉類。二者列章門。三者自體熏者以下釋二章門。真如熏習有二種者是題名也。云何以下列章門。謂體用也。自體相熏習者以下第三列釋。此中有二。一者釋體章門。二者用熏習者以下釋用章門。就初中有二。一者正出其體。二者問答重釋。言無漏法者。法身本體法佛之性。言不思議作業性者。是報佛性也。有此二性熏習力。故令起妄解斷惑。已後轉理成行。地前名為性種習種。地上名為證教二道。佛果名為法報二佛。虛法為言。名為性凈方便涅槃。自下第二重顯。此中有二。一問二答。問意者。若便真能熏妄起善行者一切眾生皆有真如。何不等勛齊便發心起修善行能入涅槃。而諸眾生有信無信優劣。前後無量差別。就第二答中有二。一者明真妄根原。正答上問。二者又諸佛法有因緣以下明緣修對治。此之遠答也。就初中有三。一者明真。二者而有以下明妄根本。三者唯如來下結難知也。言真如本一者。諸眾生中真如理一本來無二。故成佛時以理成故。但是一佛無有二也。何故名諸佛。此是處緣故爾。非理中諸也。此真如根原也。自下第二明妄根原。然若爾者何故眾生差別者。有無量無明本來成就。此之根本也。

【現代漢語翻譯】現代漢語譯本闡明真如和妄念盡與不盡的含義。首先，在最初的部分中有兩點：一是闡明能熏之法，二是此體用熏習以下闡明所熏之人。在最初的部分中又有三點：一是總括性地提出類別，二是列出章節，三是從『自體熏者』以下解釋兩個章節。『真如熏習有兩種』是標題。『云何』以下是列出章節，即體和用。『自體相熏習者』以下是第三個部分，列出解釋。這部分包含兩點：一是解釋體章門，二是從『用熏習者』以下解釋用章門。在最初的部分中又有兩點：一是正面闡述其體，二是問答形式的重複解釋。『言無漏法者』，指的是法身的本體，法佛的自性。『言不思議作業性者』，指的是報佛的自性。因為有這兩種自性的熏習力，所以能使眾生生起妄念的理解，斷除迷惑。之後，將理轉化為行。在菩薩地之前，被稱為性種習種；在菩薩地上，被稱為證教二道；在佛果位，被稱為法報二佛。虛假之法，被稱為性凈方便涅槃。下面是第二次重複顯明。這部分包含兩點：一是提問，二是回答。提問的意圖是：如果真如能夠熏習妄念，生起善行，那麼一切眾生都具有真如，為什麼不能同時發心，開始修行善行，從而進入涅槃？而眾生之間有信與不信的差別，以及程度和時間上的巨大差異。在第二個回答中，包含兩點：一是闡明真妄的根源，正面回答上面的問題；二是從『又諸佛法有因緣』以下闡明緣修對治，這是對問題的間接回答。在最初的部分中，包含三點：一是闡明真如，二是『而有』以下闡明妄念的根本，三是『唯如來』總結難以理解。『言真如本一者』，指的是在所有眾生中，真如的道理是唯一的，本來沒有二。因此，成佛時，因為以理成就，所以只有一佛，沒有二佛。『何故名諸佛』，這是因為處在因緣之中，並非在真如理體之中。這是真如的根源。下面是第二部分，闡明妄念的根源。『然若爾者何故眾生差別者』，是因為有無量的無明本來就存在，這是妄念的根本。

【English Translation】 English version Explaining the meaning of whether True Thusness and delusion are exhausted or not. Initially, there are two aspects: first, explaining the Dharma that can perfume; second, from 'this substance and function perfuming' onwards, explaining the person who is perfumed. Within the initial aspect, there are three points: first, a general categorization; second, listing the chapters; third, from 'self-nature perfuming' onwards, explaining the two chapters. 'True Thusness perfuming has two types' is the title. 'How' onwards lists the chapters, namely substance and function. 'Self-nature mutually perfuming' onwards is the third part, listing the explanations. This part contains two aspects: first, explaining the substance chapter; second, from 'function perfuming' onwards, explaining the function chapter. Within the initial aspect, there are two points: first, directly stating its substance; second, re-explaining through questions and answers. 'The term 'unleaked Dharma'' refers to the essence of the Dharmakaya (Dharma body), the nature of the Dharma Buddha. 'The term 'inconceivable action nature'' refers to the nature of the Reward Buddha (Sambhogakaya). Because of the perfuming power of these two natures, it causes the arising of deluded understanding and the severing of惑 (delusions). Afterwards, transforming principle into practice. Before reaching the Bodhisattva grounds, it is called 性種習種 (nature-seed habit-energy); on the Bodhisattva grounds, it is called 證教二道 (the two paths of realization and teaching); in the Buddha fruit, it is called 法報二佛 (the two Buddhas of Dharma and Reward). False Dharma is referred to as 性凈方便涅槃 (nature-pure expedient Nirvana). Below is the second repetition of clarification. This part contains two aspects: first, a question; second, an answer. The intention of the question is: if True Thusness can perfume delusion and give rise to good deeds, then all sentient beings possess True Thusness. Why can't they all simultaneously arouse the aspiration, begin cultivating good deeds, and thereby enter Nirvana? And why do sentient beings have differences in belief and disbelief, as well as vast differences in degree and time? In the second answer, there are two points: first, explaining the origin of True Thusness and delusion, directly answering the above question; second, from 'Moreover, all Buddha Dharmas have causes and conditions' onwards, explaining the antidote of conditioned cultivation, which is an indirect answer to the question. In the initial part, there are three points: first, explaining True Thusness; second, from 'and there is' onwards, explaining the root of delusion; third, 'only the Tathagata' concludes that it is difficult to know. 'The term 'True Thusness is fundamentally one'' refers to the principle of True Thusness being unique and originally without duality among all sentient beings. Therefore, at the time of attaining Buddhahood, because it is accomplished through principle, there is only one Buddha, not two. 'Why are they called Buddhas?' This is because they are situated within conditions, not within the principle of True Thusness. This is the origin of True Thusness. Below is the second part, explaining the origin of delusion. 'However, if that is the case, why are there differences among sentient beings?' It is because there is immeasurable ignorance that is originally present, which is the root of delusion.

過恒沙等上煩惱者枝條末也。我見愛者是四住所起也。此眾惑者皆依無明。如此無明熏習真如。真如隨緣差別不同。如虛空本一而隨有處大小不同。若破有處即虛空無大小相。此亦如此。隨染緣故利鈍差別。若離染緣則平等一味。無上下優劣。問曰。若初真一何故起染原薄不同。答。無始無明等同品無有粗細。智識以後染著不同。心慮異故。續識以後起成深淺。故果報優劣上下不等利鈍差別。然此義者非凡所能知。自下第三結難知。唯如來能知故也。故大經言。十住菩薩見終不見始。佛乃窮了見始見終。自下第二隨對治。此中有三。一者法說。二者如木中下開譬。三者眾生亦爾下合喻。言有因有緣者。因者內心。緣謂外緣。譬意者木雖有火不能自燒。眾生雖有真如之性不能獨熏自成涅槃。閤中可解。言示教利喜者。四諦三轉法輪也。示猶示轉。教猶勸轉。利喜是其猶證轉也。示轉者示苦示集。示滅示道名示轉也。言勸轉者苦應知集應斷。道應修滅應證。言證轉者苦我已知。集我已斷。道我已修。滅我已證也。示可當相示苦令知。教集應斷。道利應修。滅喜應證也。以此四諦入道之詮故。以四諦向涅槃道也。自下第二釋用章門。此中有三。一者總表舉數。二者云何以下列二章門。三者釋二章門。用熏習者是顯名也。即眾

【現代漢語翻譯】現代漢語譯本超過恒河沙數量的煩惱，就像樹枝的末梢一樣微不足道。我所見的『愛』，是基於四種住所而產生的。這些眾多的迷惑，都依賴於無明（avidyā，對事物真相的無知）。這種無明熏習著真如（tathātā，事物的真實本性）。真如隨著因緣的不同而產生差別。就像虛空（ākāśa，空間）原本是一體的，但隨著所處位置的不同而顯出大小的差別。如果破除了有差別的位置，那麼虛空就沒有大小的相狀了。真如也是如此，隨著染污的因緣，而產生根性和鈍根的差別。如果離開了染污的因緣，那麼就平等一味，沒有上下優劣之分。有人問：如果最初的真如是唯一的，為什麼產生的染污的根源有厚薄的不同呢？回答：無始以來的無明，如同相同的物品，沒有粗細之分。在智識產生之後，染著的不同，是因為心念的差異。在相續的意識產生之後，形成的深淺不同，所以果報的優劣上下不等，根性的利鈍也有差別。然而這個道理，不是凡夫所能理解的。下面第三部分總結說難以理解，只有如來（tathāgata，佛的稱號）才能知道。所以《大般涅槃經》（Mahāparinirvāṇa Sūtra）說，十住菩薩只能見到終點，而不能見到起點，只有佛才能徹底地見到起點和終點。下面第二部分是關於隨順對治的。這部分有三個方面：一是法說，二是像從木中取火的比喻，三是『眾生亦爾』的合喻。『有因有緣』，因是指內心的因素，緣是指外在的條件。比喻的意思是，木頭雖然有火的性質，但不能自己燃燒；眾生雖然有真如的自性，但不能獨自熏習而成就涅槃（nirvāṇa，解脫）。合喻部分可以自己理解。『示教利喜』是指四諦（catvāri-ārya-satyāni，四聖諦）三轉法輪（tri-parivarta-cakra，三次轉法輪）。『示』就像是『示轉』，『教』就像是『勸轉』，『利喜』就像是『證轉』。『示轉』是指示苦諦（duḥkha-satya，苦諦）、示集諦（samudaya-satya，集諦）、示滅諦（nirodha-satya，滅諦）、示道諦（mārga-satya，道諦），這叫做『示轉』。『勸轉』是指苦應該知、集應該斷、道應該修、滅應該證。『證轉』是指苦我已經知道了，集我已經斷除了，道我已經修習了，滅我已經證得了。『示』可以理解為當相指示苦，使人知曉；『教』是教導集應該斷除；『道』是利益眾生修習道；『滅』是歡喜地證得滅。用這四諦作為進入佛道的途徑，用四諦趨向涅槃之道。下面第二部分是解釋作用章門。這部分有三個方面：一是總的標舉數量，二是『云何以下』列出兩個章門，三是解釋這兩個章門。『用熏習者是顯名也』，就是說眾...

【English Translation】 English version The afflictions that are more numerous than the sands of the Ganges are like the ends of branches. The 'love' that I see arises from the four abodes. These many confusions all rely on ignorance (avidyā, ignorance of the true nature of things). This ignorance熏習 (xūn xí, perfuming) the True Thusness (tathātā, suchness). True Thusness varies according to different conditions. Just as space (ākāśa, space) is originally one, but appears different in size depending on its location. If the locations with differences are broken, then space has no appearance of size. It is also like this. Due to defiled conditions, there are differences in sharpness and dullness. If one is separated from defiled conditions, then it is equally one taste, without superior or inferior. Someone asks: If the initial True Thusness is one, why are the origins of defilement different in thickness? The answer is: Beginningless ignorance is like the same item, without coarse or fine distinctions. After the arising of knowledge, the differences in attachment are due to differences in thoughts. After the continuation of consciousness, the depth of formation is different, so the rewards of karma are unequal in superiority and inferiority, and there are differences in sharpness and dullness. However, this meaning is not something that ordinary people can understand. The third part below concludes that it is difficult to understand, and only the Tathagata (tathāgata, 'one who has thus come' or 'one who has thus gone', an epithet of the Buddha) can know. Therefore, the Mahāparinirvāṇa Sūtra says that a Bodhisattva of the Tenth Abode sees the end but does not see the beginning; only the Buddha fully sees the beginning and the end. The second part below is about following the antidotes. This part has three aspects: first, a Dharma talk; second, an analogy of extracting fire from wood; and third, the combined analogy of 'sentient beings are also like this'. 'Having cause and condition': cause refers to internal factors, and condition refers to external conditions. The meaning of the analogy is that although wood has the nature of fire, it cannot burn itself; although sentient beings have the nature of True Thusness, they cannot independently熏習 (xūn xí, perfuming) and achieve Nirvana (nirvāṇa, liberation). The combined analogy can be understood by oneself. 'Showing, teaching, benefiting, and delighting' refers to the three turnings of the Four Noble Truths (catvāri-ārya-satyāni, the four truths of the noble ones). 'Showing' is like 'showing turning', 'teaching' is like 'advising turning', and 'benefiting and delighting' is like 'testifying turning'. 'Showing turning' refers to showing the Truth of Suffering (duḥkha-satya, the truth of suffering), showing the Truth of Accumulation (samudaya-satya, the truth of the origin of suffering), showing the Truth of Cessation (nirodha-satya, the truth of the cessation of suffering), and showing the Truth of the Path (mārga-satya, the truth of the path to the cessation of suffering); this is called 'showing turning'. 'Advising turning' refers to suffering should be known, accumulation should be cut off, the path should be cultivated, and cessation should be realized. 'Testifying turning' refers to suffering I have already known, accumulation I have already cut off, the path I have already cultivated, and cessation I have already realized. 'Showing' can be understood as directly indicating suffering to make people aware; 'teaching' is teaching that accumulation should be cut off; 'path' is benefiting sentient beings to cultivate the path; 'cessation' is joyfully realizing cessation. Using these Four Noble Truths as the path to enter the Buddhist path, using the Four Noble Truths to move towards the path of Nirvana. The second part below is explaining the chapter on the function of application. This part has three aspects: first, a general listing of the number; second, 'what is below' lists two chapters; and third, explaining these two chapters. 'Using熏習 (xūn xí, perfuming) is a manifest name', that is, the multitude...

生外緣之力者。謂佛菩薩證如起用。攝化眾生令修善法。自下列章門。差別緣者此應身化也。平等緣者真身攝也。自下第三釋章門。釋二章門故即有二。就初中有三。一者正釋差別。二者此緣有二以下就時以辨。謂時遠近也。三者是近遠二緣分別。以下就益以辨。增長行者修行時益。受道緣者得果時益。平等緣者以下釋第二章門。諸佛菩薩久發大愿誓度一切。以此善根熏習力故。自然常隨一切眾生隨應見聞而為示現。謂示如來平等法身也。以同體智力者此觀照彼苦也。令諸眾生依三昧力平等見佛。此真身攝也。能熏如是。次明所燻人。此中有二。一者題名舉數。謂此體用勛習分別有二種也。二者列名即釋。言未相應者是凡二乘地前菩薩也。此中初明體未相應。后明未得自然以下用未相應。言意意識者是七六識也。是妄識心中信順修行。而未能捨離分別之念與實相應也。未得自在業修行者。未得無功用自在行也。問曰。地前菩薩五生自在。何故未得自在業耶。答。隱細從粗。是故此論。已相應者謂初地以上出世法身菩薩令舍妄心。除滅無明契證真如。與佛如來法身相應無有分別。唯依法身自然修行趣佛智海也。複次染法自下第二明盡不盡。此中有二。一者立正道理。二者此義云何以下釋所以。複次染法者是舉法也。無始

【現代漢語翻譯】現代漢語譯本由外緣之力所生起。指的是佛菩薩證悟之後，爲了攝受教化眾生，使他們修習善法而示現的種種作用。從下面的章節開始，將要區分各種不同的緣。『差別緣』指的是應身和化身所產生的緣。『平等緣』指的是真身所攝受的緣。從下面第三部分開始，解釋這兩個章節的內容。因為要解釋兩個章節，所以分為兩部分。首先解釋『差別緣』，其中又分為三點：第一點是正式解釋『差別緣』；第二點是『此緣有二』，從時間遠近的角度來辨別，也就是時間的長短；第三點是從利益的角度來辨別遠近兩種緣，『增長行』指的是修行時的利益，『受道緣』指的是證得果位時的利益。『平等緣者』以下解釋第二個章節的內容。諸佛菩薩在很久以前就發下宏大的誓願，要度化一切眾生。憑藉這種善根熏習的力量，自然而然地經常隨著一切眾生，根據他們所能見聞的情況而為他們示現，這指的是示現如來的平等法身。『以同體智力者』指的是用同體的智慧來觀照眾生的苦難。使眾生依靠三昧的力量，平等地見到佛，這是真身所攝受的緣。『能熏如是』，接下來闡明被熏習的人。這裡分為兩點：第一點是提出名稱並列舉數量，指的是體、用、熏習的分別有兩種。第二點是列出名稱並加以解釋。『言未相應者』指的是凡夫、二乘以及十地之前的菩薩。這裡首先闡明『體未相應』，然後闡明『未得自然以下用未相應』。『言意意識者』指的是第七識末那識和第六識意識。指的是在虛妄的識心中信順修行，但還未能捨離分別之念，與實相相應。『未得自在業修行者』指的是還未證得無功用自在的修行。問：十地之前的菩薩已經證得五生自在，為什麼說還未得自在業呢？答：這是從粗略的角度來說，忽略了細微之處，所以這樣說。『已相應者』指的是初地以上的出世法身菩薩，他們已經捨棄妄心，除滅無明，契證真如，與佛如來的法身相應，沒有分別，只是依法身自然地修行，趨向佛的智慧之海。『複次染法自下第二明盡不盡』，接下來闡明染法是否斷盡，這裡分為兩點：第一點是建立正確的道理；第二點是『此義云何以下釋所以』，解釋原因。『複次染法者是舉法也』，『染法』是舉出一個例子，指的是無始以來就存在的染污之法。

【English Translation】 English version Those who are born from the power of external conditions refer to the Buddhas and Bodhisattvas who, after attaining enlightenment, manifest various functions to gather and transform sentient beings, causing them to cultivate virtuous dharmas. From the following chapters, we will differentiate various types of conditions. 'Differential conditions' refer to the conditions arising from the manifested body (Nirmanakaya) and the transformation body (Sambhogakaya). 'Equal conditions' refer to the conditions gathered by the true body (Dharmakaya). From the third part below, we will explain the content of these two chapters. Because we are explaining two chapters, it is divided into two parts. First, we explain 'differential conditions,' which is further divided into three points: The first point is the formal explanation of 'differential conditions'; the second point is 'these conditions are twofold,' distinguishing them from the perspective of the distance of time, that is, the length of time; the third point is to distinguish the two types of conditions, near and far, from the perspective of benefit. 'Increasing practice' refers to the benefit during practice, and 'receiving the path condition' refers to the benefit when attaining the fruit. 'Equal conditions' below explains the content of the second chapter. The Buddhas and Bodhisattvas made great vows long ago to liberate all sentient beings. By the power of this accumulated virtuous root, they naturally and constantly follow all sentient beings, manifesting according to what they can see and hear. This refers to the manifestation of the Tathagata's equal Dharmakaya. 'With the power of the wisdom of the same body' refers to using the wisdom of the same body to observe the suffering of sentient beings. It enables sentient beings to equally see the Buddha by relying on the power of Samadhi. This is the condition gathered by the true body. 'Able to perfume thus,' next, it clarifies the people who are being perfumed. This is divided into two points: The first point is to propose the name and list the quantity, referring to the two types of distinctions between substance, function, and perfuming. The second point is to list the names and explain them. 'Those who are not yet in accordance' refers to ordinary people, the two vehicles (Sravakas and Pratyekabuddhas), and Bodhisattvas before the ten grounds (Bhumis). Here, it first clarifies 'substance not yet in accordance,' and then clarifies 'not yet attaining natural below, function not yet in accordance.' 'The mind and consciousness' refers to the seventh consciousness (Manas) and the sixth consciousness (Vijnana). It refers to believing and practicing in the illusory mind of consciousness, but still unable to abandon the thought of discrimination and be in accordance with reality. 'Those who have not attained the practice of unconstrained karma' refers to those who have not yet attained the practice of effortless and unconstrained action. Question: Bodhisattvas before the ten grounds have already attained the five births of freedom, why is it said that they have not yet attained the karma of freedom? Answer: This is from a rough perspective, ignoring the subtle aspects, so it is said this way. 'Those who are already in accordance' refers to the Bodhisattvas of the supramundane Dharmakaya above the first ground, who have abandoned the deluded mind, eliminated ignorance, realized Suchness, are in accordance with the Dharmakaya of the Buddha Tathagata, without discrimination, and simply practice naturally according to the Dharmakaya, heading towards the ocean of the Buddha's wisdom. 'Furthermore, defiled dharmas, from below, the second clarifies exhaustion and non-exhaustion,' next, it clarifies whether defiled dharmas are completely cut off. This is divided into two points: The first point is to establish the correct principle; the second point is 'what does this meaning mean below explains the reason,' explaining the reason. 'Furthermore, defiled dharmas is to raise the dharma,' 'defiled dharmas' is to raise an example, referring to the defiled dharmas that have existed since beginningless time.

以來熏習不斷。至渴佛後方盡滅也。凈法始終常有無有盡滅。此義以下釋其所以。真如常熏故妄心妄境則滅。轉理成行。法身顯現也。起用熏者是應用也。上來明真妄相熏。此中明真妄盡不盡。不料簡也。複次真如自體相者自下第二明其所表。此中有二。一者明所表法。二者複次顯末以下明其修舍趣入方法。就初中有二。一者明所表體。二者複次真如用以下明其所說。所謂行法也。就初中有三。一者三義略表。二者問曰以下釋簡前後。三者復以何義以下釋前立義。初中有三。一者總表。二者所謂以下別釋。三者具足如是以下結也。就初中有二。一者題名。謂複次真如自體相者也。真如即體名之為相。二者正釋。此中有三。一者明理無偏。二者非前際生以下明理體常。三者從本來下明理法具。言一切凡夫二乘菩薩諸佛者是舉人也。無有增減者是理體也。若論行義凡聖殊異因果差別。而理體者等同一味。凡夫二乘中理無有減。菩薩佛中理亦無增也。自下明常。非前際生者明其本來無有生相。非后際滅者明終無滅。行德名為生。而不滅名不滅。異簡此故名非生不滅。湛然常也。畢竟常恒者。常中最故名畢竟常也。自下明理。然此理者非為孤立。從本以來理自滿足一切功德也。下其別釋。有六句。所謂自體有大智慧光明義故。

此之一句此真理中。具足一切三昧智慧神通解脫陀羅尼等功德之性。如妄心中具足一切八萬四千諸煩惱性。雖不后現行而實有之。說彼理中智慧之性。以為智慧光明義也。故嚴經云。一切眾生心微塵中。有如來智無師智無礙無相智廣大智等。問曰。若如是者何故大經菩薩品言。若言眾生身中具足十力四無畏等者。非我弟子。是大邪見。下文復言眾生有性。以當見故兩經相違。云何會通。答。此等經文皆說行德。若如行德。十力無畏今時有者是大邪見。然非無理。又複果性以當得名為當見。故此經言。如貧女寶。如闇中寶本自有之。非適今也。此說理。此等經文非一。是故無違。言遍照法界義故。此之二句是心與法同一體性。互相緣集。然義分心法。心為能照。法為所照。此之自體照何為名照。如妄心中具足一切諸虛妄法。是真心中具一切法。以同體故將心攝法。無出一法。將法攝心。則具法界微塵等心。心隨彼法為種種德。心法界由來清凈無闇無障名照一切法界之義也。真實識知義故者。此之三句蓋之真實覺知之心。有人釋言。真識非識。唯是空理。與識作體。義名為識。此言謬限。不應受持。斯乃真實覺知之心。名之為識。何得說言一向是空。乃可。真識體有不空之義。不說空義以之為識。故唯識論言。對彼外道凡

【現代漢語翻譯】現代漢語譯本此之一句在此真理之中，具足一切三昧（Samadhi，禪定）智慧、神通、解脫、陀羅尼（Dharani，總持）等功德之自性。猶如虛妄心中具足一切八萬四千種煩惱的自性，雖然不立即顯現，但實際上存在。說那真理中的智慧自性，是智慧光明的意義。所以《嚴經》說：『一切眾生心微塵中，有如來智、無師智、無礙無相智、廣大智等。』問：如果這樣，為什麼《大般涅槃經·菩薩品》說：『如果說眾生身中具足十力（Tathāgata-bala，如來十力）、四無畏（catu-vaiśāradya，四無所畏）等，就不是我的弟子，這是大邪見。』下文又說眾生有佛性，因為將來能見到（佛性）。兩部經文互相矛盾，如何解釋？答：這些經文都說的是修行獲得的功德。如果是修行獲得的功德，十力、四無畏現在就具備，那是大邪見。然而並非沒有道理。又因為果地的自性是將來才能得到的，所以稱為『當見』。因此這部經說，如同貧女懷中的寶藏，如同黑暗中的寶藏，本來就存在，不是現在才有的。這是說理體。這些經文並非只有一部，所以沒有矛盾。說遍照法界的意義，因此這兩句是心與法同一體性，互相緣起聚集。然而意義上區分心和法，心是能照，法是所照。這自體的照，以什麼為名照？如同虛妄心中具足一切虛妄法，這真心中具足一切法，因為同一體性，將心包含法，沒有超出一種法。將法包含心，就具備法界微塵等的心。心隨著那法而有種種功德。心和法界本來就清凈，沒有黑暗沒有障礙，名為照一切法界的意義。『真實識知義故』，這第三句大概是真實覺知的心。有人解釋說，真識不是識，只是空理，與識作為一體，意義上稱為識。這種說法是錯誤的限制，不應該接受。這乃是真實覺知的心，名為識。怎麼能說一向是空？應該是真識體性存在，不是空的意義。不說空義而以之為識，所以《唯識論》說，對於那些外道凡夫。

【English Translation】 English version This one phrase, within this truth, fully possesses the inherent nature of all Samadhi (concentration), wisdom, supernormal powers, liberation, Dharani (total retention), and other merits. It is like the deluded mind possessing the inherent nature of all eighty-four thousand afflictions, although they do not immediately manifest, they are actually present. To speak of the nature of wisdom within that truth is the meaning of the light of wisdom. Therefore, the 'Śrīmālādevī Siṃhanāda Sūtra' says: 'Within the mind-dust of all sentient beings, there is the Tathāgata's wisdom, the wisdom without a teacher, the unobstructed and formless wisdom, the vast wisdom, and so on.' Question: If this is the case, why does the 'Mahāparinirvāṇa Sūtra, Bodhisattva Chapter' say: 'If one says that sentient beings fully possess the ten powers (Tathāgata-bala, the ten powers of a Tathāgata), the four fearlessnesses (catu-vaiśāradya, the four kinds of fearlessness), etc., within their bodies, then they are not my disciples, and this is a great heresy.' The text below also says that sentient beings have Buddha-nature because they will see it in the future. The two sutras contradict each other, how can they be reconciled? Answer: These sutra passages all speak of the merits acquired through practice. If it is said that the ten powers and four fearlessnesses are possessed now as merits acquired through practice, that is a great heresy. However, it is not without reason. Furthermore, because the nature of the fruit is to be obtained in the future, it is called 'to be seen.' Therefore, this sutra says, like a treasure in the womb of a poor woman, like a treasure in the darkness, it has always existed, not just now. This is speaking of the principle. These sutra passages are not just one, so there is no contradiction. Speaking of the meaning of universally illuminating the Dharma realm, therefore these two phrases are that the mind and the Dharma are of the same essence, arising and gathering together through mutual conditions. However, in meaning, the mind and the Dharma are distinguished, the mind is the illuminator, and the Dharma is what is illuminated. This self-illuminating, by what name is it called illumination? Just as the deluded mind fully possesses all deluded dharmas, this true mind fully possesses all dharmas, because they are of the same essence, encompassing the Dharma with the mind, there is not a single Dharma that is exceeded. Encompassing the mind with the Dharma, then it possesses minds like the dust motes of the Dharma realm. The mind follows that Dharma and has various merits. The mind and the Dharma realm are originally pure, without darkness and without obstruction, which is called the meaning of illuminating all Dharma realms. 『Because of the meaning of true knowing,』 this third phrase is probably the heart of true awareness. Some people explain it as: true consciousness is not consciousness, it is only the principle of emptiness, and it takes emptiness as its substance, and in meaning it is called consciousness. This statement is a mistaken limitation and should not be accepted. This is the heart of true awareness, called consciousness. How can it be said that it is always empty? It should be that the nature of true consciousness exists and is not empty. It does not speak of the meaning of emptiness and take it as consciousness, therefore the 'Vijñāptimātratāsiddhi' says, regarding those heretical ordinary people.

夫之人著我我所。故色等一切法空非離言境。一切皆空離言境者。謂佛如來所行之處。唯有真識更無餘識。以斯準驗明知。不以空為真識也。經本之中為真相了別也。無有偽名為真實。神知之靈名為識知也。言自性清凈心義故者。此之第四句本來無障。名自性凈心也。良以理尊在於無垢。名為清凈也。常樂我常義此第五句理德。雖眾對生死要無出此四也。言清涼不變自在義故者。此第六句體無染故。名為清凈。生滅所不遷故。名不變自在也。自下總結。此中有二。一者結德。二者結名。具足如是過恒沙等不思議佛法者。此前結德。不能別嘆故總舉也。不離等四句者上明。猶凈我樂常也。乃至以下結名。包含蘊積名之為藏。眾法積聚名為法身。若別言隱時名藏。顯為法身。自下第二重顯。初問后答。問意者上明真如絕相斷言。何故此中具種種德上下相違。答中有二。一者正答。二者此義以下釋所以。雖有諸德而無別相者。今此中就與上無違。雖有而無有相。故不妨無。雖無而無無相。故不妨有。恒有恒無言等同一味者。此眾德皆同一味也。何為者唯一真如。自下釋所以。中有三。一者正釋。二傳釋。三者結。何故一味者。題上句此義云何以下無分別故也。無彼此故無分別。故名一味。故無分別者題上句。自下傳釋。離分

【現代漢語翻譯】現代漢語譯本執著于『我』和『我所』之人，認為色等一切法皆空，是無法用言語表達的境界。一切皆空，超越言語境界，指的是佛陀如來所行之處，唯有真識，更無其他識。以此為準繩來驗證，可以明白，不能將空視為真識。經典原本中說的是真相的了別，沒有虛假，才可稱為真實。神妙的知覺靈性，稱為識知。『自性清凈心義故』，這第四句指的是本來沒有障礙，名為自性清凈心。因為真理至高無上，在於沒有污垢，所以稱為清凈。『常樂我凈』的意義，這第五句指的是理體的功德，雖然眾多，但對於生死輪迴來說，最重要的莫過於這四種。『清涼不變自在義故』，這第六句指的是本體沒有染污，所以稱為清凈；生滅變化所不能動搖，所以名為不變自在。下面是總結，其中有二：一是總結功德，二是總結名稱。『具足如是過恒沙等不思議佛法者』，這是總結功德，因為無法一一讚嘆，所以總括而言。『不離』等四句，是說明猶有凈、我、樂、常。『乃至』以下是總結名稱，包含蘊藏，積聚眾多法，名為法身。如果分別而言，隱沒時名為藏，顯現時為法身。下面是第二重顯現，先問后答。提問的意圖是，上面說明真如斷絕一切表相，超越一切言語，為何此處卻具備種種功德，上下互相矛盾？回答中有二：一是正面回答，二是『此義』以下解釋原因。『雖有諸德而無別相者』，現在這裡就與上面沒有矛盾。雖然有，卻沒有具體的相狀，所以不妨礙『無』；雖然『無』，卻沒有『無』的相狀，所以不妨礙『有』。『恒有恒無言等同一味者』，這些功德都是同一種味道。『何為者唯一真如』，下面解釋原因。其中有三：一是正面解釋，二是傳釋，三是總結。『何故一味者』，對應上句『此義云何』，以下是因為沒有分別。沒有彼此的分別，所以稱為一味。『故無分別者』，對應上句。下面是傳釋，離分

【English Translation】 English version Those who cling to 'self' and 'what belongs to self' believe that all dharmas such as form are empty, a state beyond verbal expression. 'All is empty, beyond verbal expression' refers to the realm traversed by the Buddhas and Tathagatas, where only true consciousness (Vijnana) exists, and no other consciousness. Using this as a standard for verification, it becomes clear that emptiness should not be regarded as true consciousness. The original scriptures speak of the discernment of true appearances; without falsehood, it can be called reality. The spiritual nature of divine awareness is called consciousness (Jnana). 'The meaning of the self-nature being pure mind'—this fourth phrase refers to the original absence of obstacles, called the self-nature pure mind. Because truth is supreme, residing in the absence of defilement, it is called purity. The meaning of 'eternity, bliss, self, and purity'—this fifth phrase refers to the merits of the principle (Tathata); although numerous, for the cycle of birth and death, nothing is more important than these four. 'The meaning of coolness, immutability, and freedom'—this sixth phrase refers to the essence being free from defilement, hence called purity; not subject to the changes of birth and death, hence called immutable and free. Below is a summary, consisting of two parts: first, a summary of merits; second, a summary of names. 'Possessing such immeasurable Buddha-dharmas exceeding sands of the Ganges'—this summarizes the merits, because they cannot be praised individually, so they are mentioned collectively. The four phrases 'not separate' and so on, explain that there are still purity, self, bliss, and eternity. 'Even to' and below is a summary of names; containing and accumulating, gathering numerous dharmas, is called Dharmakaya (Dharmabody). If spoken of separately, when hidden, it is called Garbha (Womb); when manifested, it is called Dharmakaya. Below is a second layer of manifestation, first a question, then an answer. The intention of the question is: above, it was explained that Suchness (Tathata) cuts off all appearances and transcends all words; why here does it possess various merits, contradicting itself? There are two parts to the answer: first, a direct answer; second, 'this meaning' and below explains the reason. 'Although there are merits, there are no separate characteristics'—now, there is no contradiction with the above. Although there are, there are no concrete characteristics, so it does not hinder 'non-existence'; although 'non-existent', there is no characteristic of 'non-existence', so it does not hinder 'existence'. 'Eternally existent, eternally non-existent, speaking of the same flavor'—these merits are all of the same flavor. 'What is it? It is the one Suchness'—below explains the reason. There are three parts: first, a direct explanation; second, a transmitted explanation; third, a conclusion. 'Why is it of one flavor?'—corresponding to the previous phrase 'What is the meaning of this?', below is because there is no discrimination. Without discrimination of this and that, it is called one flavor. 'Therefore, without discrimination'—corresponding to the previous phrase. Below is the transmitted explanation, separation.

別相故也。遠離六七識分別之相。故名離也。自下結也。是無二者明其空有無二體也。復以何義自下第三別釋。此中有二。一者略別本由。二者此義云何下別釋上義。復以何義得說差別者是顯名也。以依業識生滅相示者。若無待對無。而對妄識辨故得說差別也。自下別釋。此中有二。一者上別釋中六句廣釋。二者乃至以下上總結。此中別釋。就初中上二句別釋。下四句者通釋。以一切法者上明恒沙等法也。本來唯心實無念者唯真無妄也。而有妄心者是無明也。以有此故便起末條。不覺起念者是業識也。見諸境界者是轉識也。故說無明者結本名也。此眾惑者依理而起。還迷真理而心性無起也。言無起者不為知返無知故名無起。惑心分別為生。以分別攬真。真猶無分別故言無起也。神知猶存故言即是大智慧光明義也。此釋初句。若心起見者則分別心也。則有不見之相者是分別有相故。有遍有見則有不見之相。故知。有知為相。名妄心也。心性離見者即知而無知相。不緣而照。即是遍照法界義也。神知靈故即無不照。而不緣故靈豁無滯。于無礙故名遍照法界也。自下通釋。若心有動者是三相所熏也。此中四句皆返釋也。非真識知者返釋上中真實識知義也。無有自性者返釋上中自性清凈心也。非常等者返釋上中常樂我凈也。熱

【現代漢語翻譯】現代漢語譯本『別相故也』，這是因為要遠離第六識和第七識的分別之相。所以稱為『離』。下面是總結。『是無二者』，說明空和有不是兩個實體。『復以何義』，下面第三次分別解釋。這裡面有兩點：一是簡略地說明根本原因，二是『此義云何』，分別解釋上面的含義。『復以何義得說差別者』，這是爲了彰顯名相。『以依業識生滅相示者』，如果沒有對待，就沒有差別。因為針對虛妄的識才能辨別，所以才能說差別。下面分別解釋。這裡面有兩點：一是上面分別解釋中的六句進行廣泛解釋，二是『乃至以下』，總結上面所說的。這裡面進行分別解釋，就最初的兩句進行分別解釋，下面的四句是通用的解釋。『以一切法者』，上面說明了像恒河沙一樣多的法。『本來唯心實無念者』，只有真如，沒有虛妄。『而有妄心者』，這是無明。因為有了這個，就產生了末條。『不覺起念者』，這是業識。『見諸境界者』，這是轉識。『故說無明者』，總結根本的名相。『此眾惑者』，依理而起，反而迷惑了真理，而心性本身沒有生起。『言無起者』，不是因為知道返回而無知，所以稱為無起。迷惑的心分別而生，因為分別執取了真如，真如仍然沒有分別，所以說無起。神知仍然存在，所以說就是大智慧光明的含義。這是解釋第一句。『若心起見者』，這就是分別心。『則有不見之相者』，這是因為分別有相的緣故。有了普遍的見，就會有不見之相。所以知道，有知作為相，稱為妄心。『心性離見者』，就是知道而沒有知的相，不攀緣而照耀，這就是普遍照耀法界的含義。神知靈妙，所以沒有不照耀的，而不攀緣，所以靈妙通達沒有阻礙，因為沒有阻礙，所以稱為普遍照耀法界。下面是通用的解釋。『若心有動者』，這是被三種相所薰染。這四句都是反過來解釋。『非真識知者』，反過來解釋上面真實識知的含義。『無有自性者』，反過來解釋上面自性清凈心。『非常等者』，反過來解釋上面常樂我凈。熱

【English Translation】 English version 'Bie Xiang Gu Ye' (別相故也 - Because of the characteristic of difference). This is because it is to stay away from the characteristics of discrimination of the sixth and seventh consciousnesses. Therefore, it is called 'Li' (離 - separation). The following is a conclusion. 'Shi Wu Er Zhe' (是無二者 - It is not two), indicating that emptiness and existence are not two entities. 'Fu Yi He Yi' (復以何義 - Again, with what meaning), the third separate explanation below. There are two points here: one is to briefly explain the fundamental reason, and the other is 'Ci Yi Yun He' (此義云何 - What is the meaning of this), separately explaining the meaning above. 'Fu Yi He Yi De Shuo Cha Bie Zhe' (復以何義得說差別者 - Again, with what meaning can differences be spoken of), this is to highlight the names and terms. 'Yi Yi Ye Shi Sheng Mie Xiang Shi Zhe' (以依業識生滅相示者 - Because it relies on the arising and ceasing characteristics of karma consciousness), if there is no opposition, there is no difference. Because it is only by targeting the false consciousness that one can distinguish, therefore differences can be spoken of. The following is a separate explanation. There are two points here: one is to broadly explain the six sentences in the separate explanation above, and the other is 'Nai Zhi Yi Xia' (乃至以下 - and so on below), summarizing what was said above. Here, a separate explanation is given, and the first two sentences are explained separately, while the following four sentences are general explanations. 'Yi Yi Qie Fa Zhe' (以一切法者 - Because all dharmas), above it explains the dharmas as numerous as the sands of the Ganges. 'Ben Lai Wei Xin Shi Wu Nian Zhe' (本來唯心實無念者 - Originally, it is only mind, truly without thought), there is only Suchness, without falsehood. 'Er You Wang Xin Zhe' (而有妄心者 - But there is false mind), this is ignorance. Because of this, the last item arises. 'Bu Jue Qi Nian Zhe' (不覺起念者 - Unawareness arises thought), this is karma consciousness. 'Jian Zhu Jing Jie Zhe' (見諸境界者 - Seeing all realms), this is transforming consciousness. 'Gu Shuo Wu Ming Zhe' (故說無明者 - Therefore, speaking of ignorance), summarizes the fundamental names and terms. 'Ci Zhong Huo Zhe' (此眾惑者 - These confusions), arise based on principle, but instead confuse the truth, and the nature of mind itself does not arise. 'Yan Wu Qi Zhe' (言無起者 - Speaking of no arising), it is not because of knowing to return and being without knowledge, therefore it is called no arising. The confused mind arises through discrimination, because discrimination grasps Suchness, Suchness still has no discrimination, therefore it is said to be no arising. Divine knowledge still exists, therefore it is said to be the meaning of great wisdom and light. This is an explanation of the first sentence. 'Ruo Xin Qi Jian Zhe' (若心起見者 - If the mind arises seeing), this is the discriminating mind. 'Ze You Bu Jian Zhi Xiang Zhe' (則有不見之相者 - Then there is the characteristic of not seeing), this is because of the characteristic of discriminating existence. With universal seeing, there will be the characteristic of not seeing. Therefore, know that having knowledge as a characteristic is called false mind. 'Xin Xing Li Jian Zhe' (心性離見者 - The nature of mind is separate from seeing), that is, knowing without the characteristic of knowing, illuminating without clinging, this is the meaning of universally illuminating the Dharma Realm. Divine knowledge is wondrous, therefore there is nothing that it does not illuminate, and without clinging, it is wonderfully unobstructed, because there is no obstruction, it is called universally illuminating the Dharma Realm. The following is a general explanation. 'Ruo Xin You Dong Zhe' (若心有動者 - If the mind has movement), this is being influenced by the three characteristics. These four sentences are all explained in reverse. 'Fei Zhen Shi Zhi Zhe' (非真識知者 - Not true knowing consciousness), explains in reverse the meaning of true knowing consciousness above. 'Wu You Zi Xing Zhe' (無有自性者 - Without self-nature), explains in reverse the above self-nature pure mind. 'Fei Chang Deng Zhe' (非常等者 - Not permanent, etc.), explains in reverse the above permanence, bliss, self, and purity. Heat

惱衰變不自在者。返釋上中清凈不變自在義也。三相所不遷故。故具四句。乃至以下釋上結德。此中有二。初釋結德。此中有二。初明返釋謂具有過恒沙等妄染之義也。后明順釋。謂對此義故心性無動。則為過恒沙等凈功德相示現也。自下釋結名。此中有二。初明顯非。謂若心有起亦更見前法可念者。則有所少也。后明顯是。謂如是凈法無量功德。即是一心無有二也。更無所念。是故滿足。名為法身如來藏也。複次真如用者自下第二明其所說。言所說者所謂行德。德不自顯。依詮得顯。由修行故方得成也。此中有二。一者明其行德。二者此用有以下明其見聞得益不同。就初中有四。一者明因時化物之行。二者此以何義以下明以因戒德。三者又亦以下明真諦觀。四者但隨以下明俗諦觀。複次真如用者題名也。所謂以下正明也。發大慈悲者。謂四等也。修諸波羅蜜者。謂六度也。攝化眾生者。謂四攝也。立大誓願者。謂四弘誓也。此四句者明化物行體也。下明時節。盡度眾生。不限劫數。盡未來際也。言以取眾生如己身者。辨其平等之心。此中有平等行也。非為空行。而不取眾生者此遣著也。若著眾生相者即不得度眾生也。此之空行也。自下第二此以何義以下明德。此中有二。一者緣照。二者明真照。此以何義者設問發起

【現代漢語翻譯】現代漢語譯本對於那些因煩惱衰退而感到不自在的人，這是爲了闡釋本性中清凈不變的自在之義。因為三相（生、住、異）不能改變它，所以具備四句（有、無、亦有亦無、非有非無）。乃至以下解釋前文並總結功德。這裡面有兩點：首先是解釋和總結功德，其中又分為兩點：首先闡明解釋，指的是具有超過恒河沙數般的虛妄染污之義；之後闡明順釋，指的是針對此義，心性不動，則會示現超過恒河沙數般的清凈功德之相。從下面開始解釋總結的名稱，其中有兩點：首先是明顯否定，指的是如果心中有所起念，又見到之前的法可以思念，那麼就會有所欠缺；之後是明顯肯定，指的是像這樣清凈的法，具有無量的功德，就是一心，沒有二致，更沒有什麼可以思念的，所以是圓滿的，名為法身如來藏（Dharmakaya Tathagatagarbha）。其次，『真如用者』（Tathata functioning）以下，第二點是闡明其所說。所說的內容指的是行德（virtuous conduct）。功德不會自己顯現，需要依靠詮釋才能顯現，因為通過修行才能成就。這裡面有兩點：一是闡明其行德；二是『此用有』以下，闡明其見聞所得利益的不同。在第一點中，有四點：一是闡明因地（causal stage）時教化眾生的行為；二是『此以何義』以下，闡明以因地的戒德（precepts）為基礎；三是『又亦』以下，闡明真諦觀（view of ultimate truth）；四是『但隨』以下，闡明俗諦觀（view of conventional truth）。『複次真如用者』（Furthermore, the functioning of Suchness）是標題。『所謂』以下是正式闡明。『發大慈悲者』（arising great compassion），指的是四等（four immeasurables）；『修諸波羅蜜者』（cultivating all perfections），指的是六度（six paramitas）；『攝化眾生者』（embracing and transforming sentient beings），指的是四攝（four means of attracting disciples）；『立大誓願者』（establishing great vows），指的是四弘誓（four great vows）。這四句闡明了教化眾生行為的本體。下面闡明時間，『盡度眾生』（to liberate all beings），不限定劫數，直到未來際。『言以取眾生如己身者』（Taking sentient beings as oneself）辨別其平等之心，這裡面有平等的行為，不是空洞的行為。『而不取眾生者』（without grasping sentient beings）這是爲了遣除執著。如果執著于眾生相，就不能度化眾生，這是空性的行為。從下面『此以何義』（What is the meaning of this）開始，闡明功德，這裡面有兩點：一是緣照（conditional illumination），二是明真照（illumination of truth）。『此以何義者』（What is the meaning of this）是設問發起。

【English Translation】 English version For those who are uneasy due to the decline of afflictions, this is to explain the meaning of pure and unchanging self-mastery in one's nature. Because the three characteristics (arising, abiding, ceasing) cannot alter it, it possesses the four phrases (is, is not, both is and is not, neither is nor is not). And so on, the following explains the above and concludes with the merits. There are two points here: first, explaining and concluding the merits, which is further divided into two points: first, clarifying the explanation, which refers to possessing the meaning of defilements and delusions like sands of the Ganges River; then, clarifying the sequential explanation, which refers to the fact that in response to this meaning, if the mind-nature does not move, then it will manifest the appearance of pure merits like sands of the Ganges River. From below begins the explanation of the concluded name, which has two points: first, a clear negation, which refers to the fact that if the mind has arising thoughts and also sees the previous dharma that can be contemplated, then something is lacking; then, a clear affirmation, which refers to the fact that such pure dharma, with its immeasurable merits, is one mind, without duality, and there is nothing else to contemplate, so it is complete, and is named Dharmakaya Tathagatagarbha (法身如來藏, the Womb of the Thus-Come One). Secondly, from 'Tathata functioning' (真如用者) onwards, the second point is to explain what is said. What is said refers to virtuous conduct (行德). Merits do not manifest themselves; they need to be revealed through explanation, because they can only be achieved through practice. There are two points here: one is to explain its virtuous conduct; and two, from 'This functioning has' (此用有) onwards, to explain the differences in the benefits gained from seeing and hearing. In the first point, there are four points: one is to explain the actions of transforming sentient beings in the causal stage (因地); two, from 'What is the meaning of this' (此以何義) onwards, to explain based on the precepts (戒德) of the causal stage; three, from 'Also' (又亦) onwards, to explain the view of ultimate truth (真諦觀); four, from 'But following' (但隨) onwards, to explain the view of conventional truth (俗諦觀). 'Furthermore, the functioning of Suchness' (複次真如用者) is the title. 'What is called' (所謂) below is the formal explanation. 'Arising great compassion' (發大慈悲者) refers to the four immeasurables (四等); 'cultivating all perfections' (修諸波羅蜜者) refers to the six paramitas (六度); 'embracing and transforming sentient beings' (攝化眾生者) refers to the four means of attracting disciples (四攝); 'establishing great vows' (立大誓願者) refers to the four great vows (四弘誓). These four phrases explain the essence of the actions of transforming sentient beings. Below explains the time, 'to liberate all beings' (盡度眾生), without limiting kalpas, until the end of the future. 'Taking sentient beings as oneself' (言以取眾生如己身者) distinguishes its heart of equality; there is equal action in this, not empty action. 'Without grasping sentient beings' (而不取眾生者) this is to dispel attachment. If one is attached to the appearance of sentient beings, one cannot liberate sentient beings; this is the action of emptiness. From below, starting with 'What is the meaning of this' (此以何義), the merits are explained, which has two points: one is conditional illumination (緣照), and two is illumination of truth (明真照). 'What is the meaning of this' (此以何義者) is a question to initiate.

也。謂如實知者是緣智也。契真之智名如實知。一切眾生及與己身真如平等者。體無異故也。此之明智體。次辨智用。以有如是大方便智除滅無明。見本法身也。次明真照。自然而有不思議業者。是報身也。種種之用者是應身。此行用也。即與真如遍一切處者以行即理。自下第三明真諦觀。此中有二。一者正釋。又無有用相可得者。與體別用不可得故也。二者釋。何故不可得者。謂諸佛者唯是法身智身。第一義諦者此之真觀也。如華嚴中十身相作是也。就真而望無有別用。觀生死也。次辨第四明俗諦觀。但隨眾生見聞得益故說為用也。此用有二種。自下第二明得益不同。此中有二。一者明能見之人。二者又凡夫可見以下明所見之身。此用有二者。此略舉也。分別事識者。謂六識也。言不知轉識現故見從外來者。諸可見色依轉識起。此起根源。不知自心現故為從外來。二者言業識者。謂第七識也。初發意者是地前菩薩也。所住依果者。即蓮華藏世界也。常能住持不毀不失者。是報凈土也。故華嚴云。法界不可壞蓮華藏世界海。自又凡夫下第二明所見身。此中有二。一者明凡所見。二者複次以下明菩薩所見。言非受樂相者。小乘教中明佛無常。但以修行故增智慧耳。故具苦無常。故非受樂也。自下第二明菩薩所見。此中有

【現代漢語翻譯】現代漢語譯本：也。所謂如實知者，就是緣智（pratyaya-jnana，認識事物因緣關係的智慧）。契合真如的智慧名為如實知。一切眾生以及自身與真如平等，是因為本體沒有差異。以上辨明了明智的本體。接下來辨明智的作用，因為有了這樣的大方便智，可以去除無明（avidya，無知），見到本法身（Dharmakaya，佛的法性之身）。接下來闡明真照，自然而有不可思議的業，這是報身（Sambhogakaya，佛的報應身）。種種的作用是應身（Nirmanakaya，佛的化身）。這種行用與真如遍佈一切處，因為行就是理。下面第三部分闡明真諦觀。這裡面有兩點。一是正釋：又沒有有用的相可以得到，因為與本體不同的作用是不可得的。二是解釋：為什麼不可得？因為諸佛只是法身智身。第一義諦（paramartha-satya，最高的真理）就是這種真觀。如同《華嚴經》中的十身相那樣。就真諦而言，沒有別的作用，（這種觀）是觀察生死（samsara，輪迴）的。接下來辨明第四部分，闡明俗諦觀。只是隨著眾生的見聞而使他們得到利益，所以說為作用。這種作用有兩種。下面第二部分闡明得到利益的不同。這裡面有兩點。一是闡明能見之人。二是『又凡夫可見』以下，闡明所見之身。這種作用有兩種，這裡是簡略地舉例。分別事識，指的是六識（sad-vijnana，眼、耳、鼻、舌、身、意）。說不知道轉識（意識的轉變）顯現，所以認為（所見）是從外面來的。諸可見的色依轉識而起，這是（色）生起的根源。因為不知道是自心顯現，所以認為是外面來的。二是說業識（karma-vijnana，業的意識），指的是第七識（末那識，manas）。初發意者，是地前菩薩（Boddhisattva，有情）。所住的依果，就是蓮華藏世界（Lotus Matrix World）。常能住持而不毀壞不丟失，這是報凈土（Sambhogakaya Pure Land）。所以《華嚴經》說：法界不可壞，蓮華藏世界海。從『又凡夫』以下，第二部分闡明所見之身。這裡面有兩點。一是闡明凡夫所見。二是『複次』以下，闡明菩薩所見。說『非受樂相』，小乘教中說明佛是無常的，只是因為修行才增長智慧。所以具有苦和無常，因此不是受樂的。下面第二部分闡明菩薩所見。這裡面有

【English Translation】 English version: Also. What is called 'knowing as it is' is pratyaya-jnana (wisdom of knowing the causal relationships of things). The wisdom that accords with Suchness (tathata) is called 'knowing as it is'. All sentient beings and oneself are equal to Suchness because the essence is without difference. The above clarifies the essence of clear wisdom. Next, the function of wisdom is clarified, because with such great expedient wisdom, ignorance (avidya) can be removed, and the Dharmakaya (the Dharma body of the Buddha) can be seen. Next, true illumination is explained. The spontaneous and inconceivable karma is the Sambhogakaya (the reward body of the Buddha). The various functions are the Nirmanakaya (the transformation body of the Buddha). This practice is identical with Suchness pervading all places, because practice is principle. Below, the third part explains the contemplation of the true truth (paramartha-satya). There are two points here. First, the direct explanation: there is no useful aspect to be obtained, because the function different from the essence is unattainable. Second, the explanation: why is it unattainable? Because the Buddhas are only Dharmakaya and wisdom body. The first principle of truth (paramartha-satya) is this true contemplation. It is like the ten bodies in the Avatamsaka Sutra. From the perspective of true truth, there is no other function; (this contemplation) is observing samsara (the cycle of birth and death). Next, the fourth part is clarified, explaining the contemplation of the conventional truth (samvriti-satya). It is only said to be a function because it benefits sentient beings according to what they see and hear. There are two types of this function. Below, the second part explains the differences in obtaining benefits. There are two points here. First, it clarifies the person who can see. Second, from 'Moreover, ordinary people can see' onwards, it clarifies the body that is seen. There are two types of this function, which are briefly exemplified here. Discriminating consciousness refers to the six consciousnesses (sad-vijnana: eye, ear, nose, tongue, body, and mind). It is said that because one does not know that the transformation of consciousness (the transformation of consciousness) manifests, one thinks that (what is seen) comes from outside. The visible colors arise from the transformation of consciousness; this is the root of (color) arising. Because one does not know that it is the manifestation of one's own mind, one thinks it comes from outside. Second, karma-vijnana (consciousness of karma) refers to the seventh consciousness (manas). The one who first aspires is a Bodhisattva (Boddhisattva) before the ground. The dependent fruit of dwelling is the Lotus Matrix World. It can always be maintained without being destroyed or lost; this is the Sambhogakaya Pure Land. Therefore, the Avatamsaka Sutra says: The Dharma realm is indestructible, the ocean of the Lotus Matrix World. From 'Moreover, ordinary people' onwards, the second part clarifies the body that is seen. There are two points here. First, it clarifies what ordinary people see. Second, from 'Furthermore' onwards, it clarifies what Bodhisattvas see. It is said 'not an aspect of receiving pleasure'; the Hinayana teachings explain that the Buddha is impermanent, and only increases wisdom through practice. Therefore, he possesses suffering and impermanence, so he is not receiving pleasure. Below, the second part clarifies what Bodhisattvas see. There are

二。一者正明。二者問答料簡。言凈心者初地也。自下第二問答料簡。初問后答。就答中有三。一者正答。二者所謂釋答。三者此非心識以下總結殊勝。言此法身是色體故者。有人釋言。法身無色。應中但有。此義不然。此文顯矣。勝鬘中如來色無盡智慧亦復然。鴦崛魔羅經言。瞿曇法身妙色常湛然。又復義推下五戒十善中有人天也。何故萬善滿足感無色報乎。無國土也。既上中言所住依果種種莊嚴也。自複次顯示下第二明修舍方法。此中有三。一者法說。二者如人以下開譬。三者眾生亦爾下合譬。複次顯示從生滅門入真如門者是略題也。從淺入深。從無常門入無我義。中從無我門入真如不空門。其實唯真。而以相覆故不知不覺。除破此相。即知真如也。令可解大意如是。

大乘起信論義疏下之上

大乘起信論義疏下之下

凈影寺沙門慧遠撰

自下第二明對治邪執。于中兩門分別。一者明種種邪執不同。顯示正義。二者隨文解釋。就初中有三。一者就事識中對治邪執。顯示正義。二者據妄識中對治邪執。顯示正義。三者約真識中對治邪執。以顯正義。就事識中邪執有八。一者執之定一。有人宣說。六識之心隨根。雖別體性是一。往來彼此。如一獼猴六扃現。俱非有六猴。心識如此。六根中現

【現代漢語翻譯】二。一者正明。二者問答料簡。言凈心者初地也（菩薩修行過程中的第一個階段）。自下第二問答料簡。初問后答。就答中有三。一者正答。二者所謂釋答。三者此非心識以下總結殊勝。言此法身是色體故者。有人釋言。法身無色。應中但有。此義不然。此文顯矣。《勝鬘經》中如來色無盡智慧亦復然。《鴦崛魔羅經》言。瞿曇（釋迦牟尼佛的姓）法身妙色常湛然。又復義推下五戒十善中有人天也。何故萬善滿足感無色報乎。無國土也。既上中言所住依果種種莊嚴也。自複次顯示下第二明修舍方法。此中有三。一者法說。二者如人以下開譬。三者眾生亦爾下合譬。複次顯示從生滅門入真如門者是略題也。從淺入深。從無常門入無我義。中從無我門入真如不空門。其實唯真。而以相覆故不知不覺。除破此相。即知真如也。令可解大意如是。

《大乘起信論義疏》下之上

《大乘起信論義疏》下之下

凈影寺沙門慧遠撰

自下第二明對治邪執。于中兩門分別。一者明種種邪執不同。顯示正義。二者隨文解釋。就初中有三。一者就事識中對治邪執。顯示正義。二者據妄識中對治邪執。顯示正義。三者約真識中對治邪執。以顯正義。就事識中邪執有八。一者執之定一。有人宣說。六識之心隨根。雖別體性是一。往來彼此。如一獼猴六扃現。俱非有六猴。心識如此。六根中現

【English Translation】 Two. The first is correct clarification. The second is inquiry and answering with analysis. 'Pure mind' refers to the first Bhumi (the first stage of a Bodhisattva's practice). The second part below involves inquiry, answering, and analysis, beginning with a question followed by an answer. The answer has three parts: first, the direct answer; second, the explanation of the answer; and third, a summary of the extraordinary qualities, starting with 'This is not consciousness'. Regarding the statement 'This Dharmakaya (the body of the Dharma) is a form', some interpret it as the Dharmakaya being formless, existing only in emptiness. This interpretation is incorrect. The text clearly states otherwise. In the Śrīmālādevī Siṃhanāda Sūtra, the Tathagata's (another name for Buddha) inexhaustible wisdom of form is also mentioned. The Aṅgulimāla Sūtra says, 'Gautama's (Buddha's family name) Dharmakaya has a wondrous form, always serene'. Furthermore, logically, the Five Precepts and Ten Virtuous Acts lead to rebirth in the human and heavenly realms. Why would the fulfillment of myriad virtues lead to formless realms? There is also the absence of a pure land. The previous section mentioned the various adornments of the dwelling place and its resultant effects. The second part below, starting with 'Furthermore, showing', explains the methods of cultivation and abandonment. This has three parts: first, a Dharma (teaching) statement; second, an analogy starting with 'Like a person'; and third, a synthesis of the analogy starting with 'Sentient beings are also like this'. Furthermore, 'Showing the entry into the Tathata (Suchness) realm from the gate of birth and death' is a brief title. It progresses from shallow to deep, from impermanence to the meaning of no-self. The middle part progresses from the gate of no-self to the Tathata's non-empty gate. In reality, it is only true, but it is covered by appearances, leading to ignorance. Removing and breaking these appearances leads to the realization of Tathata. The general meaning is understandable in this way.

Commentary on the Awakening of Faith in the Mahayana, Lower Scroll, Part One

Commentary on the Awakening of Faith in the Mahayana, Lower Scroll, Part Two

Compiled by the Shramana (Buddhist monk) Huìyuǎn of Jingying Temple

The second part below explains how to counteract wrong views. This is divided into two sections: first, clarifying the differences in various wrong views and revealing the correct meaning; second, explaining the text accordingly. The first section has three parts: first, counteracting wrong views within the realm of objective consciousness and revealing the correct meaning; second, counteracting wrong views within the realm of deluded consciousness and revealing the correct meaning; and third, using true consciousness to reveal the correct meaning. Within the realm of objective consciousness, there are eight wrong views. The first is the insistence on a fixed unity. Some say that the six consciousnesses, though distinct according to the roots, are one in essence, moving back and forth, like one monkey appearing in six windows, not six separate monkeys. Consciousness is like this, appearing in the six roots.

非有六心。對此邪執說心非一。識無別體。緣知為義。六識之心。所依根異。所緣亦異。云何定一。若定是一常了一塵不應轉變。又復心法無往來義。隨有知處。即彼處生。不得說言一而往來。又彼所引獼猴為喻證心一者是義不然。凡夫愚人謂猴定一六扃中現。然實獼猴唸唸生滅。此扃現者不至彼扃。心識如是。依眼生者不至余根。如是一切。二者執定異別。有人宣說。六識之心體性定異。對此邪執說心不別。於事分齊相續一盧。非全別體。一獼猴游於六扃。非有六猴。若言六識各別有體別體之法不相忓頩。眼識還應從眼識生。乃至意識還從意生。不得相起。現見五識從意識生。意識從於五識而生。眼非別體。又若六識各別有體別體之法不相妨礙。不相妨故六識之心常應並有。恒應並用。不常並。故明無別體也。三者執定常。有人聞說三世之中業果不斷。謂心定常生死往來常是一識用。雖興廢心體不變。對此邪執說識無常。人中心異。天中亦異。六道之心各各別異。云何是常。又如經說。苦相應心異。樂相應心異。不苦不樂相應心異。如是一切各異。云何是常。但諸凡夫不知心相。妄謂是常。猶如小兒見旋火輪謂不斷絕。若心常者善應常善。惡應恒惡。無有變異。以變異故定知無常。四者執定斷。有人聞說心識無常。

【現代漢語翻譯】現代漢語譯本非有六心（指六種不同的心識）。對於這種錯誤的執著，我們說心不是單一的。識（vijnana）沒有獨立的實體，它的意義在於緣取和認知。六識（眼識、耳識、鼻識、舌識、身識、意識）的心，所依賴的根（感官）不同，所緣取的對象也不同，怎麼能說它是一個呢？如果它確定是一個，並且是恒常不變的，那麼它應該始終只認知一個塵境（感官對像），不應該發生轉變。而且，心法（心理現象）沒有往來移動的性質，它在哪裡產生認知，就在哪裡生起，不能說它是一個而可以往來於各處。另外，他們所引用的獼猴的例子，用來證明心是一個的說法是不對的。凡夫愚人認為猴子是固定的一個，出現在六個窗戶中，但實際上獼猴的念頭是念念生滅的，這個窗戶中出現的猴子不會到那個窗戶中去。心識也是這樣，依眼根生起的眼識不會到其他的根那裡去，一切都是如此。第二種錯誤的觀點是執著於心識是絕對不同的。有些人宣揚說，六識的心體性是絕對不同的。針對這種錯誤的執著，我們說心不是完全不同的，在事務的界限上，它們是相續統一的，並非完全是不同的實體。一隻獼猴在六個窗戶間遊動，不是有六隻猴子。如果說六識各自有獨立的實體，那麼獨立的實體之間就不會互相干擾。眼識應該總是從眼識產生，乃至意識應該總是從意識產生，不應該互相生起。但現在我們看到，五識（眼識、耳識、鼻識、舌識、身識）是從意識產生的，而意識又是從五識產生的，所以它們不是完全不同的實體。再者，如果六識各自有獨立的實體，那麼獨立的實體之間就不會互相妨礙。因為不互相妨礙，所以六識的心應該總是同時存在，應該總是同時起作用。但它們不是總是同時存在，所以這表明它們沒有獨立的實體。第三種錯誤的觀點是執著於心識是恒常不變的。有些人聽說三世（過去、現在、未來）之中業果（karma-phala）不會斷絕，就認為心是恒常不變的，在生死輪迴中往來，始終是一個識在起作用，即使有興衰變化，心的本體也不會改變。針對這種錯誤的執著，我們說識是無常的。人中的心和天中的心是不同的，六道（地獄、餓鬼、畜生、阿修羅、人、天）的心各自不同，怎麼能說是恒常不變的呢？而且，正如經中所說，與苦相應的心是不同的，與樂相應的心是不同的，與不苦不樂相應的心是不同的，像這樣一切都是不同的，怎麼能說是恒常不變的呢？只是因為凡夫不知道心的真相，才妄想地認為是恒常不變的，就像小孩子看到旋轉的火輪，認為它沒有斷絕一樣。如果心是恒常不變的，那麼善就應該永遠是善，惡就應該永遠是惡，不會有任何改變。正因為有變異，所以可以確定心是無常的。第四種錯誤的觀點是執著於心識是斷滅的。有些人聽說心識是無常的。

【English Translation】 English version There are not six minds (referring to six different consciousnesses). In response to this wrong attachment, we say that the mind is not singular. Vijnana (consciousness) has no separate entity; its meaning lies in perceiving and cognizing. The minds of the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness) rely on different roots (sense organs) and perceive different objects. How can it be said to be one? If it is determined to be one and is constant, then it should always only cognize one sensory object and should not change. Moreover, mental phenomena (dharma) do not have the nature of moving back and forth. Wherever it arises cognition, it arises there. It cannot be said that it is one and can move back and forth in all places. Furthermore, the example of the monkey they cite to prove that the mind is one is incorrect. Ordinary foolish people think that the monkey is fixed as one, appearing in six windows, but in reality, the monkey's thoughts arise and cease moment by moment. The monkey appearing in this window will not go to that window. Consciousness is also like this. Eye-consciousness arising from the eye-root will not go to other roots. Everything is like this. The second wrong view is the attachment to the absolute difference of consciousness. Some people proclaim that the nature of the six consciousnesses is absolutely different. In response to this wrong attachment, we say that the mind is not completely different. In the boundaries of affairs, they are continuously unified, not completely separate entities. One monkey moves between six windows, not six monkeys. If it is said that the six consciousnesses each have independent entities, then the independent entities will not interfere with each other. Eye-consciousness should always arise from eye-consciousness, and even mind-consciousness should always arise from mind-consciousness, and they should not arise from each other. But now we see that the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness) arise from mind-consciousness, and mind-consciousness arises from the five consciousnesses, so they are not completely different entities. Furthermore, if the six consciousnesses each have independent entities, then the independent entities will not hinder each other. Because they do not hinder each other, the minds of the six consciousnesses should always exist simultaneously and should always function simultaneously. But they do not always exist simultaneously, so this shows that they do not have independent entities. The third wrong view is the attachment to the constancy of consciousness. Some people hear that karma-phala (karmic consequences) will not be cut off in the three times (past, present, and future), and they think that the mind is constant, going back and forth in samsara (cycle of rebirth), and it is always one consciousness that is functioning. Even if there are rises and falls, the essence of the mind will not change. In response to this wrong attachment, we say that consciousness is impermanent. The mind in humans and the mind in devas (gods) are different. The minds of the six realms (hell, hungry ghosts, animals, asuras, humans, and devas) are different from each other. How can it be said to be constant? Moreover, as it is said in the sutras, the mind corresponding to suffering is different, the mind corresponding to happiness is different, and the mind corresponding to neither suffering nor happiness is different. Like this, everything is different. How can it be said to be constant? It is only because ordinary people do not know the true nature of the mind that they falsely think it is constant, just like a child seeing a rotating fire wheel and thinking that it is not interrupted. If the mind is constant, then good should always be good, and evil should always be evil, without any change. Precisely because there is change, it can be determined that the mind is impermanent. The fourth wrong view is the attachment to the annihilation of consciousness. Some people hear that consciousness is impermanent.

便謂定斷。對治此執說心不斷。現世造業。后必得果。云何定斷。譬如乳酪轉變雖異置毒乳中。酪則害人。心亦如是。此身造惡。必未受苦果報。明非是斷。五者執定有。如毗曇說。十八界等各住已性。是有不空。謂言空者但空陰上橫計我人。不空法體。法不空故心識定有。對此邪執說識是空。空相云何。識者正以別知為義。如一念識即具四相。初生次住終異后滅。於四中何者是知。為初相知為中為后。若初相知者余應不知。余若不知則不名識。若余相知初應不知。初若不知初不名識。若言四相各別是知便是四念各別。知法何關。一念具足四相。答言。四相別非是知。和合之中方知者非知共合。云何有知。如百盲聚。豈有所見。又復四相都無合理。云何無合者。生相現時余相未有。余誰共合。乃至第四滅相現時余相已謝。復與誰合。進退推求都無合義。云何說言和合有知。知義既無。焉有定識。是故經說。色乃至受想行識一切皆空也。六者執定無。有人聞說五陰空寂。便謂世諦因緣亦無。對治此執說識非無。若無心識云何而得見聞覺知。現見六識各有作用。明知。不無。又若無識則無善惡。若無善惡亦無苦樂。則入邪見斷善根中不宜受之。經言空者就真為論。於世諦中不無心識。七者執心識獨立。無數如來實說。對治

此執說有同時心心數法。故涅槃云。我諸弟子不解我意。唱言。佛說定無心數。又涅槃說十大地中心數之定。明非無數。又龍樹云。譬如池水珠在則清象入便濁。水喻心王。珠象喻數。于彼喻中可說言。水珠像一心法如是。寧無別數。八者執心外定有數。如毗曇說。對治此執明非定別。故涅槃云。我諸弟子不解我意。唱言。佛說定有心數。若使心外定有別數。無預心事無心之時何不別起。又若心外定有別數。識從意生。諸數亦應別有所依。若別有依是義不然。云何不然。于彼宗中說三性心相應各異。如欲界地善心起時二十二數相應共生。不善起時二十一數相應共生。無記起時有十二數相應共生。從無記心起善惡時十二同數可有所依。自余別數意何所依。若無依生是則心法無次第緣。經說不許。若無別依依意生者與識同依。明非心外。道理云何。即彼心體同時具有。受想行等諸義差別。不同成實前後建立。就一心體隨義別分不同毗曇異體建立。兩義兼通故非諍論。次就妄識。對治邪執。邪執有六。一者執定無。有人聞說但有六識無第七情便言一向無第七識。對治此執說有七識。如楞伽中說八識義。勝鬘亦云。七法不住。若無妄識說何為八說何為七。經中所言無七情者。事相之中無。第七情非無妄識。二執定有。有人聞說

【現代漢語翻譯】現代漢語譯本此執認為同時存在心和心所法（citta-caitta）。所以《涅槃經》（Nirvana Sutra）說：『我的弟子們不理解我的意思，宣稱佛說絕對沒有心所。』又《涅槃經》說十大地（ten grounds）中心所的確定性，表明並非沒有心所。又龍樹（Nagarjuna）說：『譬如池水，珠子在則清澈，大象進入就渾濁。』水比喻心王（citta-raja），珠子和大象比喻心所。在那比喻中可以說，水、珠子、大象和一心法（eka-citta-dharma）就是這樣。難道沒有分別的心所嗎？第八種執著認為心外有確定的心所。如毗曇宗（Abhidharma）所說。爲了對治這種執著，說明心所並非與心截然不同。所以《涅槃經》說：『我的弟子們不理解我的意思，宣稱佛說確定有心所。』如果心外有確定的心所，在沒有涉及心的事情、沒有心的時候，為什麼不單獨生起？又如果心外有確定的心所，識（vijnana）是從意（manas）產生的，那麼諸心所也應該有各自的所依。如果另有依靠，這種說法是不對的。為什麼不對呢？在他們的宗派中說，三性（tri-svabhava）的心相應各不相同。如欲界地（kama-dhatu）善心生起時，二十二個心所相應共同生起；不善心生起時，二十一個心所相應共同生起；無記心（avyakrta-citta）生起時，有十二個心所相應共同生起。從無記心生起善惡心時，十二個相同的心所可以有所依，其餘不同的心所依靠什麼呢？如果沒有所依而生，那麼心法就沒有次第緣（krama-pratyaya），經典上說是不允許的。如果沒有別的所依，依靠意而生，那麼就和識的所依相同，表明並非在心外。道理是什麼呢？就是那個心體（citta-kaya）同時具有受（vedana）、想（samjna）、行（samskara）等諸義的差別，不同於成實宗（Satyasiddhi）前後建立的觀點。就一心體（eka-citta-kaya）隨著意義的不同而分別，不同於毗曇宗異體建立的觀點。兩種意義兼顧，所以不是爭論。其次就妄識（bhranta-vijnana）而言，對治邪執。邪執有六種。第一種執著認為絕對沒有。有人聽說只有六識（sad-vijnana），沒有第七末那識（manas-vijnana），便說一概沒有第七識。爲了對治這種執著，說有七識。如《楞伽經》（Lankavatara Sutra）中說八識義（asta-vijnana），《勝鬘經》（Srimala Sutra）也說：『七法不住。』如果沒有妄識，說什麼為八識，說什麼為七識？經中所說的沒有七情（sapta-vedana），是指在事相（vastu-lakshana）中沒有第七情，並非沒有妄識。第二種執著認為絕對有。有人聽說

【English Translation】 English version This adherence asserts that co-existent with the mind are mental functions (citta-caitta). Therefore, the Nirvana Sutra states: 'My disciples do not understand my meaning and proclaim that the Buddha said there are absolutely no mental functions.' Furthermore, the Nirvana Sutra speaks of the definiteness of mental functions within the ten grounds (ten grounds), indicating that they are not non-existent. Nagarjuna (Nagarjuna) also said: 'For example, a pond of water, clear when a pearl is present, becomes turbid when an elephant enters.' The water is likened to the mind-king (citta-raja), while the pearl and elephant are likened to mental functions. In that analogy, it can be said that the water, pearl, elephant, and single mind-dharma (eka-citta-dharma) are thus. Are there not distinct mental functions? The eighth adherence asserts that mental functions exist definitively outside the mind, as stated in the Abhidharma. To counter this adherence, it is clarified that mental functions are not entirely separate from the mind. Therefore, the Nirvana Sutra states: 'My disciples do not understand my meaning and proclaim that the Buddha said there are definitively mental functions.' If mental functions exist definitively outside the mind, why do they not arise independently when there is no involvement of the mind or when the mind is absent? Furthermore, if mental functions exist definitively outside the mind, and consciousness (vijnana) arises from the intellect (manas), then the mental functions should also have their respective bases. If they have separate bases, this assertion is incorrect. Why is it incorrect? In their school, it is said that the mental concomitants of the three natures (tri-svabhava) differ. For example, in the desire realm (kama-dhatu), when a wholesome mind arises, twenty-two mental functions arise in conjunction; when an unwholesome mind arises, twenty-one mental functions arise in conjunction; when a neutral mind (avyakrta-citta) arises, twelve mental functions arise in conjunction. When wholesome or unwholesome minds arise from a neutral mind, the twelve common mental functions can have a basis, but what do the remaining distinct mental functions rely on? If they arise without a basis, then the mind-dharma lacks sequential causation (krama-pratyaya), which is not permitted according to the scriptures. If they do not have a separate basis and arise relying on the intellect, then they share the same basis as consciousness, indicating that they are not outside the mind. What is the reasoning? It is that the mind-body (citta-kaya) simultaneously possesses the distinctions of feeling (vedana), perception (samjna), volition (samskara), and other meanings, differing from the Satyasiddhi school's view of sequential establishment. The single mind-body (eka-citta-kaya) is distinguished according to the difference in meaning, differing from the Abhidharma school's view of establishing separate entities. Both meanings are accommodated, so it is not a dispute. Next, regarding deluded consciousness (bhranta-vijnana), to counter wrong adherences. There are six types of wrong adherences. The first adherence asserts that it absolutely does not exist. Some, hearing that there are only six consciousnesses (sad-vijnana) and not the seventh, manas-consciousness (manas-vijnana), claim that there is absolutely no seventh consciousness. To counter this adherence, it is said that there are seven consciousnesses. As the Lankavatara Sutra explains the meaning of the eight consciousnesses (asta-vijnana), and the Srimala Sutra also states: 'The seven dharmas are impermanent.' If there were no deluded consciousness, what would be referred to as the eight consciousnesses, and what would be referred to as the seven? The scriptures' statement that there are no seven feelings (sapta-vedana) refers to the absence of the seventh feeling in phenomena (vastu-lakshana), not the absence of deluded consciousness. The second adherence asserts that it absolutely exists. Some, hearing that

有第七識。便謂七識別有體性。對治此執明妄無體。當知。如來就心法中分取虛妄別之義為第七識。何得於中別立體性。如似世人見繩為蛇。繩是實事。喻彼真識。蛇是妄有。喻彼妄識。蛇依繩。故蛇無別體。妄依真立。云何有體。迷夢等喻類亦同然。又經中說。若無真識七法不住。若自有體云何不住。又若識自有體性便是實有云何名妄。三者執事識以為妄識。有人聞說真識名心妄識名意事名意識。便言。小乘七心界中之意根界者是第七識。對治此執宣說妄識不同事識。七心界中意根界者。即是六識生后義邊說為意根。更無別法。妄識與彼分齊條異。云何言一異相。如何如今論說妄識有六。始從無明乃至相續廣如上辨。事識有四。從執取相。乃至第四業系苦相亦如上辨。分齊各異。何得說言意根界者是第七識。又楞伽云。第七妄識唯佛如來住地菩薩所能覺知。余皆不覺。云何說言意根界者是第七識。問曰。妄識若非意根何故楞伽及此論中說為意乎。釋言。彼乃借名顯示。非即意根。如楞伽中。說第七識。以之為心。今此論中宣說真識以之為心。豈可名同便是一物。心名雖同真妄兩別。意名雖一何妨差別。四者執粗為細。有人宣說。眼見色時不知色空。即是七識迷惑之心。余亦如此。若解色空即是七識明解之心。余亦如

此。對治此執須顯其異。言見色等不知空者。是六識中取性無明非第七識。此之取性猶是向前事識之中執取相也。問曰。若是六識中無明心者。與七識中無明何別。此如上辨。以於心外事相法中執性迷空。故非妄識。又於心外事相法中解知無性。是事識中分別之解非七識智。五者執不滅。有人宣說。七識之心未見理時生滅無常。見理即常究竟不滅。對治此執說妄終滅。七識妄心體唯癡闇。相唯分別。得聖會如。舍其分別見實明照。盡其癡闇。更有何在。而言不滅。道理如此。須以文證。如涅槃說。譬如男女燃燈之時。燈爐大小悉滿中油。油喻煩惱。明喻智慧。油盡之時明亦隨滅。煩惱盡已智慧隨滅。故知。妄心解惑俱已。又楞伽云。斷七種識名出佛血。故知。妄滅。又龍樹云。覺觀之心望于欲界。是善是治。若望二禪即是罪過。乃至非想非非想定於下為善。望于出世還是罪過。智慧亦爾。望世為善。若對實相還名罪過。既說為罪。何為不滅。又大智論解釋如義。彼云。實相如水性冷。觀智如火。水隨火熱。若火滅已水冷如本。故名為如。是實相者隨觀轉變。是觀滅已實相如本。故名為如。明知。妄解終竟滅盡。若觀不滅水冷之時火應不滅。有人說言。經中說滅。但滅智中無明闇障。不滅智體。是義不然。寶性論中自有

【現代漢語翻譯】現代漢語譯本此。爲了對治這種執著，需要顯明其中的差異。說『見色等不知空』，這是六識中執取自性的無明，而不是第七識（末那識）。這種執取自性仍然是在向前追溯的意識中執取表相。有人問：『如果是六識中的無明心，與七識中的無明有什麼區別？』這就像上面辨析的那樣，因為在心外的事相法中執著自性而迷惑于空性，所以不是妄識。反之，在心外的事相法中理解知道沒有自性，這是事識中的分別理解，而不是七識的智慧。第五種執著是不滅。有人宣說：『七識之心在沒有見到真理時，生滅無常；見到真理就常住，究竟不滅。』爲了對治這種執著，說妄心最終會滅。七識的妄心本體只是愚癡昏暗，表相只是分別。得到聖人的證悟，就像融入如如之境，捨棄其分別，見到真實的明照，窮盡其愚癡昏暗，還有什麼存在呢？怎麼能說不滅呢？道理就是這樣。需要用經文來證明。如《涅槃經》所說：『譬如男女點燈的時候，燈盞的大小都裝滿了油。油比喻煩惱，光明比喻智慧。油盡的時候，光明也隨之熄滅。煩惱盡了，智慧也隨之熄滅。』所以知道，妄心和迷惑都已消盡。又《楞伽經》說：『斷七種識，名為出佛血。』所以知道，妄心會滅。又龍樹菩薩說：『覺觀之心對於欲界來說，是善是治；如果對於二禪來說，就是罪過。乃至非想非非想定對於地獄來說是善，對於出世來說還是罪過。智慧也是這樣，對於世間來說是善，如果對於實相來說，還稱為罪過。』既然說是罪過，為什麼說不滅呢？又《大智度論》解釋『如』的含義，其中說：『實相如水的性質是冷的，觀智如火。水隨著火而熱。如果火滅了，水就冷如原本。所以名為如。』是說實相隨著觀智而轉變，觀智滅了，實相就恢復原本。所以名為如。』明明知道，妄解最終會滅盡。如果觀智不滅，水冷的時候火應該不滅。有人說：『經中說滅，只是滅了智慧中的無明黑暗障礙，不滅智慧的本體。』這種說法不對。《寶性論》中自有（註：六識指眼識、耳識、鼻識、舌識、身識、意識，第七識指末那識，涅槃經，楞伽經，大智度論，寶性論均為佛經名稱）

【English Translation】 English version This. To counteract this attachment, it is necessary to reveal its differences. To say 'seeing forms and not knowing emptiness' refers to the ignorance of grasping self-nature within the six consciousnesses (eye, ear, nose, tongue, body, and mind consciousnesses), not the seventh consciousness (Manas-vijnana). This grasping of self-nature is still grasping appearances in the forward-moving consciousness. Someone asks: 'If it is the ignorance-mind in the six consciousnesses, what is the difference from the ignorance in the seventh consciousness?' This is as distinguished above, because in the external phenomena of the mind, one clings to self-nature and is deluded about emptiness, so it is not a false consciousness. Conversely, understanding and knowing the absence of self-nature in the external phenomena of the mind is the discriminating understanding in the consciousness of phenomena, not the wisdom of the seventh consciousness. The fifth attachment is non-extinction. Some people proclaim: 'The mind of the seventh consciousness is impermanent when it has not seen the truth; when it sees the truth, it becomes permanent and ultimately does not extinguish.' To counteract this attachment, it is said that the false mind will eventually extinguish. The substance of the false mind of the seventh consciousness is only ignorance and darkness, and its appearance is only discrimination. Attaining the enlightenment of a sage is like merging into Suchness, abandoning its discrimination, seeing the true illumination, and exhausting its ignorance and darkness. What else remains? How can it be said that it does not extinguish? The principle is like this. It is necessary to prove it with scriptural evidence. As the Nirvana Sutra says: 'For example, when men and women light a lamp, the lampstand, whether large or small, is filled with oil. Oil is a metaphor for afflictions, and light is a metaphor for wisdom. When the oil is exhausted, the light also goes out. When afflictions are exhausted, wisdom also goes out.' Therefore, it is known that both the false mind and delusion have been exhausted. Furthermore, the Lankavatara Sutra says: 'Cutting off the seven consciousnesses is called drawing the blood of the Buddha.' Therefore, it is known that the false mind will extinguish. Furthermore, Nagarjuna (Longshu) says: 'The mind of perception and observation is good and curative for the desire realm; if it is for the second Dhyana, it is a transgression. Even the state of neither perception nor non-perception is good for the lower realms, but it is still a transgression for transcendence. Wisdom is also like this; it is good for the world, but if it is for the true nature, it is still called a transgression.' Since it is said to be a transgression, why is it said not to extinguish? Furthermore, the Mahaprajnaparamita Sastra explains the meaning of 'Suchness,' saying: 'The nature of true reality is like water, which is cold; the wisdom of observation is like fire. Water becomes hot with fire. If the fire is extinguished, the water becomes cold as before. Therefore, it is called Suchness.' It means that true reality changes with the wisdom of observation, and when the wisdom of observation is extinguished, true reality returns to its original state. Therefore, it is called Suchness.' It is clearly known that false understanding will eventually be completely extinguished. If the wisdom of observation does not extinguish, the fire should not extinguish when the water is cold. Someone says: 'The extinction mentioned in the scriptures only extinguishes the darkness and obstacles of ignorance in wisdom, but does not extinguish the substance of wisdom.' This statement is incorrect. The Ratnagotravibhaga itself contains

戒文。不但滅闇。亦滅智解。故彼論中說有四障不得如來凈我樂常。一者緣相。謂無明地障佛真凈。斷離彼故得佛真凈。二者因相。謂無漏業障佛真我。斷除彼故得佛真我。三者生相。謂意生身障佛真樂斷除彼故得佛真樂。四者壞相。謂變易死障佛真常。斷除彼故得佛真常。無明等外別說無漏。以之為障。別說斷除。云何而言不滅無漏。又言智體不滅盡者。不滅之體即是真心非第七識。問曰。若七識滅者誰得菩提。誰證涅槃。釋曰。心相雖覆滅盡心性猶在。心性在者即是真識。是故就此說得說證也。六者執定滅。有人聞說妄心終滅。便言定滅無熏習義。何故如此妄在之時。未得真實則無所勛。證實之時。達本無妄則無能勛。又真實中凈法滿足。更無所少何用妄勛。心有此義故無熏習。對治此執說有妄有妄熏。如論中言。妄熏有二。一事識熏。所謂凡夫二乘所修善。二者業識熏。謂諸菩薩所行之道。所熏有二。一者熏生。二者熏顯。望方便果說為熏在。其猶臘印印泥成文。亦如摸㩘轉金成器。望性凈果熏之顯。如爐治等融石出金。若言妄時未得真故今無熏者。得時由彼何為下熏。若言據真本無妄故令無熏者。就真論真。真則常寂。實不假熏。據妄論真。真隨妄染后隨妄飾。寧無熏義。若言真中凈法滿足不假熏者。凡夫之

【現代漢語翻譯】現代漢語譯本戒文說，它不僅能滅除愚昧的黑暗（闇），也能滅除智慧的理解（智解）。因此，那部論典中說有四種障礙，使人無法獲得如來的清凈、真我、真樂、真常。第一種是緣相，指的是無明之地，它障礙了佛的真凈。斷除這種障礙，就能獲得佛的真凈。第二種是因相，指的是無漏業，它障礙了佛的真我。斷除這種障礙，就能獲得佛的真我。第三種是生相，指的是意生身，它障礙了佛的真樂。斷除這種障礙，就能獲得佛的真樂。第四種是壞相，指的是變易死，它障礙了佛的真常。斷除這種障礙，就能獲得佛的真常。無明等等之外，特別提到無漏，認為它也是一種障礙，並且特別提到要斷除它。怎麼能說不滅除無漏呢？

又說智慧的本體（智體）不會滅盡，不滅的本體就是真心，而不是第七識（末那識，Manas-vijnana）。有人問：如果第七識滅除了，那麼誰能獲得菩提（Bodhi，覺悟）？誰能證得涅槃（Nirvana，寂滅）？回答說：心相雖然滅盡，心性仍然存在。心性存在，就是真識。因此，就此而言，才能說獲得和證得。

第六種是執定滅。有人聽說妄心最終會滅除，就說這一定是滅除，沒有熏習的意義。為什麼這樣說呢？因為在妄心存在的時候，還沒有獲得真實，所以沒有熏習。證得真實的時候，明白本來沒有妄心，所以沒有能熏習的。而且在真實之中，清凈的法已經圓滿具足，不再缺少什麼，為什麼還要用妄心來熏習呢？心有這種意義，所以沒有熏習。爲了對治這種執著，才說有妄心，有妄心熏習。如同論典中所說：妄熏有兩種，一是事識熏，也就是凡夫和二乘（聲聞、緣覺）所修的善。二是業識熏，也就是諸位菩薩所修行的道路。所熏也有兩種，一是熏生，二是熏顯。從方便果的角度來說，可以稱為熏習。這就像用蠟印蓋在泥上形成文字，也像用模具轉動金子製成器物。從自性清凈果的角度來說，熏習是顯現，就像用爐火冶煉石頭，從中提煉出黃金。如果說在妄心存在的時候，因為沒有獲得真，所以現在沒有熏習，那麼獲得真的時候，又是因為什麼而不再熏習呢？如果說根據真理，本來沒有妄心，所以沒有熏習，那麼就真理來談真理，真理則是常寂的，實際上不需要熏習。如果根據妄心來談真理，真理會隨著妄心而染污，後來又隨著妄心而修飾，怎麼能說沒有熏習的意義呢？如果說真理之中清凈的法已經圓滿具足，不需要熏習，那麼凡夫的

【English Translation】 English version The precepts say that they not only extinguish the darkness of ignorance (闇), but also extinguish the understanding of wisdom (智解). Therefore, that treatise says that there are four obstacles that prevent one from obtaining the purity, true self, true bliss, and true permanence of the Tathagata (如來, Thus Come One). The first is the characteristic of conditions (緣相), which refers to the ground of ignorance (無明地), which obstructs the true purity of the Buddha. By cutting off this obstacle, one can obtain the true purity of the Buddha. The second is the characteristic of cause (因相), which refers to the unwholesome karma (無漏業), which obstructs the true self of the Buddha. By cutting off this obstacle, one can obtain the true self of the Buddha. The third is the characteristic of birth (生相), which refers to the mind-born body (意生身), which obstructs the true bliss of the Buddha. By cutting off this obstacle, one can obtain the true bliss of the Buddha. The fourth is the characteristic of decay (壞相), which refers to the change and death (變易死), which obstructs the true permanence of the Buddha. By cutting off this obstacle, one can obtain the true permanence of the Buddha. Apart from ignorance and so on, unwholesome karma is specifically mentioned as an obstacle, and it is specifically mentioned that it should be cut off. How can it be said that unwholesome karma is not extinguished?

It is also said that the essence of wisdom (智體) will not be completely extinguished. The essence that is not extinguished is the true mind, not the seventh consciousness (末那識, Manas-vijnana). Someone asks: If the seventh consciousness is extinguished, then who can attain Bodhi (菩提, Enlightenment)? Who can attain Nirvana (涅槃, Liberation)? The answer is: Although the characteristics of the mind are extinguished, the nature of the mind still exists. The nature of the mind exists, which is the true consciousness. Therefore, in this regard, it can be said that one attains and realizes.

The sixth is the clinging to fixed extinction (執定滅). Someone hears that the deluded mind will eventually be extinguished, and then says that this must be extinction, without the meaning of conditioning. Why is this said? Because when the deluded mind exists, one has not yet attained the truth, so there is no conditioning. When one attains the truth, one understands that there was originally no deluded mind, so there is no conditioning. Moreover, in the truth, the pure Dharma is already fully complete, and nothing is lacking. Why should one use the deluded mind to condition it? The mind has this meaning, so there is no conditioning. To counteract this clinging, it is said that there is a deluded mind, and there is conditioning by the deluded mind. As it is said in the treatise: There are two types of conditioning by delusion. The first is conditioning by the consciousness of phenomena, which is the good that ordinary people and the two vehicles (聲聞, Sravaka; 緣覺, Pratyekabuddha) cultivate. The second is conditioning by the karma consciousness, which is the path that the Bodhisattvas cultivate. There are also two types of conditioning: the first is conditioning that produces, and the second is conditioning that manifests. From the perspective of the expedient result, it can be called conditioning. This is like using a wax seal to stamp on mud to form words, or like using a mold to turn gold into a vessel. From the perspective of the self-nature pure result, conditioning is manifestation, like using a furnace to smelt stone and extract gold from it. If it is said that when the deluded mind exists, because one has not attained the truth, so there is no conditioning now, then when one attains the truth, why is there no more conditioning? If it is said that according to the truth, there was originally no deluded mind, so there is no conditioning, then if one discusses the truth according to the truth, the truth is always still and silent, and does not actually need conditioning. If one discusses the truth according to the deluded mind, the truth will be defiled by the deluded mind, and later it will be adorned by the deluded mind. How can it be said that there is no meaning of conditioning? If it is said that the pure Dharma in the truth is already fully complete and does not need conditioning, then the ordinary person's

時雖有凈性未顯成德。是故須熏。其猶宅中雖有寶藏不掘不出。亦如地中雖復有水不取不得。故說有熏。問曰。真妄其性各異。云何妄修而得熏真。良以真妄不相離。故妄染則染。妄凈則凈。故以妄修熏成真德。次就真識對治邪執。執有二。一者凡夫著我執。二者二乘著法執。問曰。凡夫亦著諸法。何故偏名人著我執。釋言。細分亦著諸法。今對二乘。凡夫著我及著我所通名人執。諸法皆是我所攝故。就凡執中隨義具論。略有二種。一者執有。二者執無。執有之中別有四種。一者執實同神。有人聞說藏識是我。謂同外道所取神我。對治此執說如來藏非我眾生非命非人。二者執真中具足真染。有人聞說生死二法是如來藏。便謂真中有生死。對治此執說。如來藏自性清凈。從本以來唯有清凈恒沙佛法。無有染污。若言真中實有生死。而便證會永離生死無有是處。若言有彼緣起作用。隨世法門非無此義。三者執有凈相。有人聞說如來藏中。備有一切諸功德法不增不減。即謂真中有色心等自相著別。對治此執說。如來藏雖具諸法依真如。說無彼此相。無自他相。乃至亦無離自他相。翻對染故說彼真中具一切法。又彼真中恒沙等法同體緣集無有差別。不得別取差別之相。四者執始終相。有人聞說依如來藏有生死。謂如來藏始起生

死。又復說如來之藏起生死故。雖得涅槃還起生死。起生死故涅槃有終。對治此執說如來藏無始無終。以無始故依起生死生死無始。是以論言。若有宣說三界之外。更有眾生初始起者。是外道說。非正佛法。以無終故依成涅槃。涅槃無終。執無之中別有三種。一者執空義以為真識。有人聞說真識離相是法無我。便謂六識七識空義即是真識。對治此執說識不空。經言空者。于真識中無彼妄情所取相。故名為空。非謂真識一向是空。故唯識論言。對彼凡夫外道之人取我我所。故說色等一切法空。非離言境一切皆空行者是。其離言境者。謂佛行處唯有真識。更無餘識及外境界。云何言空。又復如彼勝鬘經說宣說二識。一者空如來藏。謂諸煩惱空無自實。二者不空如來藏。謂過恒沙一切佛法。又取六識七識空理為真識者。是彼二中空如來藏。何關真識不空藏乎。又他經中宣說生空法空及與第一義空。此三空外別更宣說利耶識空。明知。六識七識心空非是真識。又真識中雖有空義不說空義以為真識。事識之中雖有空義不以空義以為真識。妄識之中雖有空義不說空義以為妄識。真識亦爾。不說空義以為真識。真識是真實知之性。云何言空。若說心空為真識者。小乘法中亦說心空。以何義故不名真識。二者執法身以為空。有人聞說如

【現代漢語翻譯】現代漢語譯本：死亡。又有人說如來藏（Tathagatagarbha，如來法身）是生死的根源，即使證得涅槃（Nirvana，解脫），還會再次經歷生死輪迴。因為生死的緣故，涅槃也有終結之時。爲了糾正這種執念，所以說如來藏無始無終。因為無始，所以依附於生死，而生死也無始。因此，《論》中說：『如果有人宣揚在三界之外，還有眾生最初開始產生，這是外道的說法，不是真正的佛法。』因為無終，所以依附於成就涅槃，涅槃也無終結。有人在『無』之中又分別執著三種錯誤觀念。第一種是執著空性的意義，將其誤認為真識（True Consciousness）。有些人聽聞真識離一切相，是無我的法，就認為六識、七識的空性意義就是真識。爲了糾正這種執念，所以說識不是空。經書中說的『空』，是指在真識中沒有那些虛妄的情感所執取的相，所以才稱為『空』，不是說真識完全是空。所以《唯識論》中說：『爲了對治那些凡夫外道執著於我及我所，所以說色等一切法都是空。』並非是脫離言語境界的一切都是空。所謂脫離言語境界，是指佛的行處只有真識，沒有其他的識以及外在境界，怎麼能說是空呢？又如《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中所說，宣說兩種如來藏，一是空如來藏，是指諸煩惱空無自性；二是不空如來藏，是指過恒河沙數的一切佛法。那些以六識、七識的空性道理作為真識的人，是執著于那兩種如來藏中的空如來藏，與真識不空藏有什麼關係呢？另外，其他經典中宣說生空、法空以及第一義空。在這三種空之外，又另外宣說阿賴耶識（Ālaya-vijñāna，藏識）空，這清楚地表明，六識、七識的心空不是真識。而且，真識中雖然有空性的意義，但不能說空性的意義就是真識。事識之中雖然有空性的意義，也不能以空性的意義作為真識。妄識之中雖然有空性的意義，也不能說空性的意義就是妄識。真識也是如此，不能說空性的意義就是真識。真識是真實知覺的本性，怎麼能說是空呢？如果說心空就是真識，那麼小乘佛法中也說心空，為什麼不稱為真識呢？第二種是執著法身（Dharmakāya，佛的法性之身）為空。有人聽聞如

【English Translation】 English version: Death. Furthermore, some say that the Tathagatagarbha (如來藏, the womb of the Tathagata) is the origin of birth and death, and even if one attains Nirvana (涅槃, liberation), one will still experience birth and death again. Because of birth and death, Nirvana also has an end. To counter this attachment, it is said that the Tathagatagarbha has no beginning and no end. Because it has no beginning, it relies on birth and death, and birth and death also have no beginning. Therefore, the Shastra says: 'If someone proclaims that outside the Three Realms, there are beings that initially arise, that is a heretical teaching, not the true Dharma of the Buddha.' Because it has no end, it relies on the attainment of Nirvana, and Nirvana also has no end. Some people also cling to three kinds of erroneous views within 'nothingness'. The first is to cling to the meaning of emptiness, mistaking it for True Consciousness (真識). Some people hear that True Consciousness is free from all forms and is the Dharma of no-self, and then think that the emptiness of the six consciousnesses and the seven consciousnesses is True Consciousness. To counter this attachment, it is said that consciousness is not empty. The 'emptiness' mentioned in the scriptures refers to the absence of those deluded emotional attachments in True Consciousness, hence it is called 'emptiness', not that True Consciousness is completely empty. Therefore, the Vijnaptimatrata-siddhi Shastra says: 'To counter those ordinary people and heretics who cling to self and what belongs to self, it is said that all dharmas such as form are empty.' It is not that everything beyond the realm of words is empty. The so-called realm beyond words refers to the realm of the Buddha, which only has True Consciousness, without other consciousnesses or external realms. How can it be said to be empty? Furthermore, as the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經) says, it proclaims two kinds of Tathagatagarbha: one is the empty Tathagatagarbha, which means that all afflictions are empty and without inherent existence; the other is the non-empty Tathagatagarbha, which refers to all the Buddha-dharmas that are more numerous than the sands of the Ganges. Those who take the emptiness of the six consciousnesses and the seven consciousnesses as True Consciousness are clinging to the empty Tathagatagarbha of those two kinds of Tathagatagarbha. What does it have to do with the non-empty store of True Consciousness? In addition, other sutras proclaim the emptiness of beings, the emptiness of dharmas, and the ultimate emptiness. Apart from these three emptinesses, it is also proclaimed that the Alaya-vijñāna (阿賴耶識, storehouse consciousness) is empty, which clearly shows that the emptiness of the mind of the six consciousnesses and the seven consciousnesses is not True Consciousness. Moreover, although there is emptiness in True Consciousness, it cannot be said that emptiness is True Consciousness. Although there is emptiness in the consciousness of affairs, emptiness cannot be taken as True Consciousness. Although there is emptiness in deluded consciousness, it cannot be said that emptiness is deluded consciousness. The same is true for True Consciousness; it cannot be said that emptiness is True Consciousness. True Consciousness is the nature of true knowing, how can it be said to be empty? If it is said that the emptiness of the mind is True Consciousness, then the Theravada Buddhism also speaks of the emptiness of the mind, why is it not called True Consciousness? The second is to cling to the Dharmakāya (法身, the Dharma body of the Buddha) as empty. Some people hear that as

來法身畢竟寂滅猶如虛空。是人不知為破著故。即謂法身一向是空。對治是執說實不空。所言空者對有故說。何處別有空體可得。又論說。一向境界但是心有心外無法。若離妄心境界隨滅。唯有真心無所不遍。即是如來廣大性智究竟善有非是虛空。三者執真如。以為定空。有人聞說世間涅槃一切空寂乃至真如亦畢竟空離一切相。不知此等為破著故。即謂真如唯是其空。對治此執說如來不空具足無量性功德。云何言空。次明對治二乘妄執。妄執有二。一者執有。二乘之人未得法空。見有生死涅槃之相。以此見故深畏生死。趣求涅槃迷覆真如。對治此執說諸法空一切生死本性常寂。亦無自滅涅槃可得。二者執定無。二乘之人分見生空。利根之者少見法空。便取此空以為究竟。覆障真實。對治此執宣說佛性實有不空。對治邪執旨玄難測。邪俯聖言粗術綱緒。次辨隨文。此中有二。一者明治邪執不同。二者複次究竟離以下明其遣著。前治邪非有而猶存治相。故次第二遣治相也。就初中有三。一者總立道理。二者是我見有二以下舉數列章門。三者人我見者以下釋章門。對治邪執者是題名也。一切邪執皆依我見者是正釋也。我見是其眾惑根本。是故數家之義我見非惑。以有我故得修聖道。若離於我則無邪執者是返釋也。釋章門中有

【現代漢語翻譯】現代漢語譯本來法身（Dharmakāya，佛的法性之身）畢竟寂滅，猶如虛空。有人不明白這是爲了破除執著而說的，就認為法身始終是空無一物。爲了對治這種執著，所以說它實際上並非空。所說的『空』，是相對於『有』而說的，哪裡另外存在一個『空』的實體可以得到呢？又有人說，一切境界都只是心中所現，心外沒有法。如果離開了虛妄的心，境界就會隨之消滅，只有真心無所不遍。這就是如來的廣大性智，是究竟的善，不是虛空。第三種是執著真如（Tathātā，事物的真實本性），以為它是固定的空。有人聽說世間涅槃（Nirvana，解脫）一切都是空寂的，乃至真如也畢竟是空，遠離一切相，不明白這些話是爲了破除執著而說的，就認為真如只是空。爲了對治這種執著，所以說如來不是空，而是具足無量的自性功德，怎麼能說是空呢？下面說明對治二乘（聲聞乘和緣覺乘）的虛妄執著。虛妄執著有兩種：一種是執著『有』。二乘之人沒有證得法空（Dharma-śūnyatā，諸法皆空的真理），見到有生死涅槃的現象。因為這種見解，所以深深畏懼生死，追求涅槃，從而迷惑了真如。爲了對治這種執著，所以說諸法是空的，一切生死的本性是常寂的，也沒有可以自我消滅的涅槃可以得到。另一種是執著『定無』。二乘之人部分地證悟了生空（Pudgala-śūnyatā，眾生皆空的真理）。利根之人稍微證悟了法空，就以此空作為究竟，從而覆蓋和障礙了真實。爲了對治這種執著，所以宣說佛性（Buddha-dhātu，成佛的可能性）是真實存在的，不是空。對治邪執的宗旨玄妙難測，只是粗略地依據聖人的言語來建立綱要。下面辨別隨文釋義。這裡有兩點：一是明確指出邪執的不同，二是進一步說明究竟的離執。前面是爲了糾正錯誤的『有』，但仍然存在糾正的痕跡，所以接下來要進一步去除這些痕跡。在第一點中，有三方面：一是總的建立道理，二是『是我見有二』以下，列舉章節的門類，三是『人我見者』以下，解釋章節的門類。『對治邪執者』是題目的名稱。『一切邪執都依我見』是正面的解釋。『我見』是各種迷惑的根本。因此，數論派的觀點認為『我見』不是迷惑，因為有了『我』才能修習聖道。如果離開了『我』，就沒有邪執。解釋章節的門類中...

【English Translation】 English version The Dharmakāya (Buddha's Dharma body), in its ultimate reality, is quiescent like space. People, not understanding that this is said to break attachments, then claim that the Dharmakāya is always empty. To counteract this attachment, it is said that it is actually not empty. The 'emptiness' that is spoken of is in relation to 'existence'; where else can an entity of 'emptiness' be found? Furthermore, it is said that all realms are merely manifestations of the mind; there is no Dharma outside the mind. If the deluded mind is abandoned, the realms will disappear, and only the true mind, which is all-pervading, remains. This is the Tathāgata's (Buddha's) vast wisdom of nature, the ultimate good, not emptiness. Thirdly, there is the attachment to the Tathātā (suchness, the true nature of things), thinking it is fixed emptiness. Some people hear that the world, Nirvana (liberation), and everything is empty and still, even the Tathātā is ultimately empty, devoid of all forms. Not understanding that these words are spoken to break attachments, they then claim that the Tathātā is merely emptiness. To counteract this attachment, it is said that the Tathāgata is not empty, but possesses immeasurable qualities and virtues. How can it be said to be empty? Next, it explains how to counteract the deluded attachments of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). There are two kinds of deluded attachments: one is the attachment to 'existence'. People of the Two Vehicles have not attained Dharma-śūnyatā (the emptiness of all dharmas), and see the phenomena of birth and death, and Nirvana. Because of this view, they deeply fear birth and death, and seek Nirvana, thus obscuring the Tathātā. To counteract this attachment, it is said that all dharmas are empty, and the nature of all birth and death is eternally quiescent, and there is no Nirvana that can be self-extinguished. The other is the attachment to 'fixed non-existence'. People of the Two Vehicles have partially realized Pudgala-śūnyatā (the emptiness of the self). Those with sharp faculties have slightly realized Dharma-śūnyatā, and then take this emptiness as ultimate, thus covering and obstructing reality. To counteract this attachment, it is proclaimed that Buddha-dhātu (Buddha-nature, the potential for Buddhahood) truly exists and is not empty. The principle of counteracting wrong attachments is profound and difficult to fathom, and only roughly relies on the words of the sages to establish the outline. Next, it distinguishes the interpretation according to the text. There are two points here: one is to clearly point out the differences in wrong attachments, and the other is to further explain the ultimate detachment. The former is to correct the wrong 'existence', but the traces of correction still remain, so the next step is to further remove these traces. In the first point, there are three aspects: one is to establish the principle in general, two is 'There are two kinds of self-view' below, listing the categories of chapters, and three is 'Those who have self-view' below, explaining the categories of chapters. 'Counteracting wrong attachments' is the name of the topic. 'All wrong attachments rely on self-view' is the direct explanation. 'Self-view' is the root of all delusions. Therefore, the view of the Samkhya school is that 'self-view' is not a delusion, because with 'self' one can cultivate the holy path. If one abandons 'self', there will be no wrong attachments. In the explanation of the categories of chapters...

二。一者釋人我章門。二者釋法我章門。就初中有二。一者略舉數。二者云何以下別釋。此五中前一執無。后三執有。若應具論三種識中治邪執也。廣如上辨。然今此論就本為論。但真識耳。真識之中舉要言故說此五耳。文顯可解。此五中各有二。一者明邪執。二者明對治解。法我見者以下明第三法我見。此中有二。一者執有。二者執無。而文中但有執有。略無執無。此中有二。一者明執。二者明對治。自複次究竟下第二明遣著。此中有二。一者遣除治相。二者而有以下撥權顯實。就初中有三。一者題名。二者當知以下遣情。三者是故以下遣相。複次究竟離妄執者是題名也。但離邪執非是究竟。亦遣能治名究竟離也。何故雙遣下顯其義。當知染法凈法皆悉相待無有可說者。若竅論理皆不得染凈相。而就相辨。據妄而望亦得凈相。既無妄執所對治。凈法亦無可立。自下遣相。是故一切法者。是染凈一切法也。本來無相不可說也。自而有言說下第二明其廢權。此中有三。一者明撥權。二者其旨以下明其顯實。三者以念以下明其返釋。而有言說者當知。如來方便引道眾生非正顯也。言離念者名妄識念也。歸於真如者是正顯也。以念以下文可解。自下第三明趣道相。此中有三。一者總表。二者略說以下列章門。三者釋章門。分

別發趣道相者是題名也。道者所證之道。發趣者修行趣入也。一切諸佛所證之道者釋道相也。一切菩薩修行趣向義者釋發趣也。理行合釋。略說以下初明舉數。后明列章門。言成就發心者十信以上也。解行發心者解行以上也。證發心者初地以上也。信成就發心者自下第三釋章門釋三章門。故即分為三。就初中有二。一者設問發趣。二者所謂以下正釋。信成就發心者是題名也。依何等人者就人以問。修何等行者就行以辨。得信成就堪能發心者結問信發心也。自下正答。此中有二。一者就人以辨。二者複次信成就發者以下就行以釋。就初中有二。一者明進入。二者若有眾生以下明退之人。此十信中進退位故。恒遭善緣遂入種性。若遇惡緣還退失也。有此二人故分為二。就初中有三。一者表位。二者有熏習下明其起行。三者如是信心以下明其進入。所謂不定聚眾生者。十信是其進退不定聚也。自有熏習下第二明其起行。此中有二。一者明其信佛心。二者諸佛以下明其發心。有熏習善根力者是六識熏習也。信業果報者是報果也。能起十善厭苦求涅槃。值佛供養修信心。逕一萬劫者信心成就也。自諸佛菩薩下第二明其發心。諸佛菩薩教令發心。或因大悲或因護法能自發心。自如是信心下第二明其進入。如是信心成就得發心者滿足

【現代漢語翻譯】現代漢語譯本：『別發趣道相者』是題目的名稱（題名也）。『道』是指所證悟的道（道者所證之道）。『發趣』是指修行趣入（發趣者修行趣入也）。一切諸佛所證悟的道，這是解釋『道相』（一切諸佛所證之道者釋道相也）。一切菩薩修行趣向的意義，這是解釋『發趣』（一切菩薩修行趣向義者釋發趣也）。這是義理和修行相結合的解釋（理行合釋）。簡略地說，下面首先說明數量（略說以下初明舉數），然後說明列出的章節（后明列章門）。說到『成就發心』，是指十信以上的菩薩（言成就發心者十信以上也）。『解行發心』是指解行以上的菩薩（解行發心者解行以上也）。『證發心』是指初地以上的菩薩（證發心者初地以上也）。『信成就發心』，從下面第三部分開始解釋章節（信成就發心者自下第三釋章門釋三章門。故即分為三）。在第一部分中，有兩點：一是提出問題，引發興趣（一者設問發趣），二是『所謂』以下是正式的解釋（二者所謂以下正釋）。『信成就發心者』是題目的名稱（信成就發心者是題名也）。『依據什麼樣的人』，這是就人來提問（依何等人者就人以問）。『修習什麼樣的行為』，這是就行來辨析（修何等行者就行以辨）。『得到信成就，堪能發心』，這是總結提問，關於信發心（得信成就堪能發心者結問信發心也）。下面是正式的回答（自下正答）。這裡面有兩點：一是就人來辨析（一者就人以辨），二是『複次信成就發者』以下，就行來解釋（二者複次信成就發者以下就行以釋）。在第一點中，有兩點：一是說明進入（一者明進入），二是『若有眾生』以下，說明退步的人（二者若有眾生以下明退之人）。這是因為十信中有進退的位次（此十信中進退位故）。總是遇到好的因緣，於是進入種性（恒遭善緣遂入種性）。如果遇到惡的因緣，還會退失（若遇惡緣還退失也）。因為有這兩種人，所以分為兩部分（有此二人故分為二）。在第一部分中，有三點：一是表明位次（一者表位），二是『有熏習』以下，說明其開始修行（二者有熏習下明其起行），三是『如是信心』以下，說明其進入（三者如是信心以下明其進入）。『所謂不定聚眾生』，十信就是其進退不定的階段（所謂不定聚眾生者。十信是其進退不定聚也）。『自有熏習』以下，第二部分說明其開始修行（自有熏習下第二明其起行）。這裡面有兩點：一是說明其信佛的心（一者明其信佛心），二是『諸佛』以下，說明其發心（二者諸佛以下明其發心）。『有熏習善根力』，這是六識的熏習（有熏習善根力者是六識熏習也）。『信業果報』，這是報應的結果（信業果報者是報果也）。能夠發起十善，厭惡痛苦，尋求涅槃（能起十善厭苦求涅槃）。遇到佛，供養，修習信心，經過一萬劫（值佛供養修信心。逕一萬劫者信心成就也）。從『諸佛菩薩』以下，第二部分說明其發心（自諸佛菩薩下第二明其發心）。諸佛菩薩教導，令其發心，或者因為大悲心，或者因為護持佛法，能夠自己發心（諸佛菩薩教令發心。或因大悲或因護法能自發心）。從『如是信心』以下，第二部分說明其進入（自如是信心下第二明其進入）。像這樣的信心成就，就能夠發心（如是信心成就得發心者滿足）。

【English Translation】 English version: 'The Aspect of Differentiation and Aspiration' is the title (題名也). 'The Path' (道) refers to the path that is realized (道者所證之道). 'Aspiration' (發趣) refers to the practice of entering the path (發趣者修行趣入也). 'The path realized by all Buddhas' explains 'the aspect of the path' (一切諸佛所證之道者釋道相也). 'The meaning of all Bodhisattvas practicing and aspiring' explains 'aspiration' (一切菩薩修行趣向義者釋發趣也). This is an explanation that combines principle and practice (理行合釋). Briefly speaking, what follows first explains the numbers (略說以下初明舉數), and then explains the listed chapters (后明列章門). Speaking of 'achieving the aspiration of mind', it refers to Bodhisattvas above the Ten Faiths (言成就發心者十信以上也). 'Understanding and practice of aspiration' refers to Bodhisattvas above understanding and practice (解行發心者解行以上也). 'Realizing aspiration' refers to Bodhisattvas above the first ground (證發心者初地以上也). 'Faith-accomplished aspiration', from the third part below, explains the chapters (信成就發心者自下第三釋章門釋三章門. 故即分為三). In the first part, there are two points: one is to raise questions and arouse interest (一者設問發趣), and the second is the formal explanation from 'so-called' onwards (二者所謂以下正釋). 'Faith-accomplished aspiration' is the title (信成就發心者是題名也). 'Based on what kind of people', this is asking about people (依何等人者就人以問). 'Cultivating what kind of behavior', this is to distinguish based on practice (修何等行者就行以辨). 'Attaining faith-accomplishment, capable of aspiration', this is a summary question about faith-aspiration (得信成就堪能發心者結問信發心也). What follows is the formal answer (自下正答). There are two points here: one is to distinguish based on people (一者就人以辨), and the second is to explain based on practice from 'furthermore, faith-accomplished aspiration' onwards (二者複次信成就發者以下就行以釋). In the first point, there are two points: one is to explain entry (一者明進入), and the second is to explain those who regress from 'if there are sentient beings' onwards (二者若有眾生以下明退之人). This is because there are positions of progress and regression in the Ten Faiths (此十信中進退位故). Always encountering good conditions, they then enter the lineage (恒遭善緣遂入種性). If they encounter bad conditions, they will still regress (若遇惡緣還退失也). Because there are these two kinds of people, it is divided into two parts (有此二人故分為二). In the first part, there are three points: one is to indicate the position (一者表位), the second is to explain their starting practice from 'having habitual influence' onwards (二者有熏習下明其起行), and the third is to explain their entry from 'such faith' onwards (三者如是信心以下明其進入). 'The so-called indefinite group of sentient beings', the Ten Faiths are their stage of indefinite progress and regression (所謂不定聚眾生者. 十信是其進退不定聚也). 'From having habitual influence' onwards, the second part explains their starting practice (自有熏習下第二明其起行). There are two points here: one is to explain their mind of faith in the Buddha (一者明其信佛心), and the second is to explain their aspiration from 'all Buddhas' onwards (二者諸佛以下明其發心). 'Having the power of habitual good roots', this is the habitual influence of the six consciousnesses (有熏習善根力者是六識熏習也). 'Believing in the retribution of karma', this is the result of retribution (信業果報者是報果也). Able to arouse the ten good deeds, detest suffering, and seek Nirvana (能起十善厭苦求涅槃). Encountering the Buddha, making offerings, cultivating faith, passing through ten thousand kalpas (值佛供養修信心. 逕一萬劫者信心成就也). From 'all Buddhas and Bodhisattvas' onwards, the second part explains their aspiration (自諸佛菩薩下第二明其發心). All Buddhas and Bodhisattvas teach and cause them to aspire, or because of great compassion, or because of protecting the Dharma, they are able to aspire on their own (諸佛菩薩教令發心. 或因大悲或因護法能自發心). From 'such faith' onwards, the second part explains their entry (自如是信心下第二明其進入). Such faith being accomplished, they are then able to aspire (如是信心成就得發心者滿足).

萬劫也。入正定聚者種性以上決定不退。故名正定聚。性種習種與二佛中種子正因。故名住如來種正因相應也。自若有眾生下第二明還退人。此中退者位行二退也。若論念退種性亦有。自複次信成就下第二就行以辨。此中有二。一者明因分行。二者菩薩發是心故以下明果分行。就初中有二。一者就心以辨。二者略說方便以下就行以辨。就初中有三。一者總表舉數。二者列名即釋。三者問答重明。三種心者即是三菩提心也。就第三中有二。一問二答。中有二。一者開喻。二者如是眾生以下明合喻。大摩尼寶體性明凈者。此喻真如體。而有礦穢之垢者。是心為煩惱所染也。方便喻其緣修萬行。閤中可解。自略說方便下第二明行。此中有二。一者立名。謂行根方便。二者即釋。此有三。一者明不住生死行。二者觀一切法以下明不住涅槃行。三者以隨下以行即理。就第二中有三。一者立名。二者謂慚愧下即釋。三者隨順下以行即理。后第三第四中亦同此三。自下第二菩薩發是心以下二明果分行。此中有三。一者明真證行。二者以見法身以下明應化行。三者如修多羅下引經證成。菩薩發是心故則得少見法身者是證行體也。自下明應化。此中有三。一者明依體起用。二者所謂以下明八相益。三者然是菩薩以下明未盡有漏之業。未名

【現代漢語翻譯】現代漢語譯本萬劫（極長的時間）也。入正定聚（進入確定證悟的群體）者，從種性（根性）上來說，已經決定不會退轉。所以叫做正定聚。性種（本性中的種子）、習種（熏習的種子）與二佛（過去佛和未來佛）中的種子是正因（真正的因）。所以叫做安住于如來種的正因相應狀態。從『自若有眾生下』開始，第二部分說明還會退轉的人。這裡說的退轉，指的是果位和修行上的退轉。如果從念頭退轉來說，種性也有可能退轉。從『自複次信成就下』開始，第二部分從修行方面來辨析。這部分分為兩點：一是說明因地修行，二是『菩薩發是心故以下』說明果地修行。在說明因地修行中，又分為兩點：一是就心來辨析，二是『略說方便以下』就修行來辨析。在就心來辨析中，又分為三點：一是總的標明數量，二是列出名稱並解釋，三是問答再次說明。三種心指的就是三種菩提心。在第三點中，分為一問一答。在回答中，又分為兩點：一是開示比喻，二是『如是眾生以下』說明比喻的結合。『大摩尼寶體性明凈者』，這是比喻真如的本體。『而有礦穢之垢者』，是比喻心被煩惱所染污。『方便喻其緣修萬行』，方便比喻依靠外緣修行各種善行。結合部分可以自行理解。從『略說方便下』開始，第二部分說明修行。這部分分為兩點：一是確立名稱，叫做行根方便，二是進行解釋。這裡有三點：一是說明不住生死的修行，二是『觀一切法以下』說明不住涅槃的修行，三是『以隨下』用修行來契合真理。在第二點中，分為三點：一是確立名稱，二是『謂慚愧下』進行解釋，三是『隨順下』用修行來契合真理。後面的第三和第四點也與此相同。從『下第二菩薩發是心以下』開始，第二部分說明果地修行。這部分分為三點：一是說明真證的修行，二是『以見法身以下』說明應化修行，三是『如修多羅下』引用經文來證明。『菩薩發是心故則得少見法身者』，這是證得真如法身的修行。從『下明應化』開始，這部分分為三點：一是說明依體起用，二是『所謂以下』說明八相成道所帶來的利益，三是『然是菩薩以下』說明尚未窮盡的有漏之業，未名（沒有完成）。

【English Translation】 English version Kalpas (extremely long periods of time). Those who enter the Samyaktva-niyata-rāśi (group of those assured of enlightenment), from the perspective of their gotra (spiritual lineage), are definitely irreversible. Therefore, it is called Samyaktva-niyata-rāśi. The svabhāva-bīja (seed of inherent nature), abhyāsa-bīja (seed of habitual practice), and the seeds within the two Buddhas (past and future Buddhas) are the proper cause (true cause). Therefore, it is called abiding in accordance with the proper cause of the Tathāgata-gotra (lineage of the Thus-Come One). From 'zi ruo you zhong sheng xia' onwards, the second part explains those who still regress. The regression mentioned here refers to regression in terms of stage and practice. If we talk about regression in thought, even the gotra can regress. From 'zi fu ci xin cheng jiu xia' onwards, the second part analyzes from the aspect of practice. This part is divided into two points: first, explaining the practice in the causal stage; second, 'pusa fa shi xin gu yi xia' explaining the practice in the fruition stage. In explaining the practice in the causal stage, it is further divided into two points: first, analyzing based on the mind; second, 'lue shuo fang bian yi xia' analyzing based on practice. In analyzing based on the mind, it is further divided into three points: first, generally stating the number; second, listing the names and explaining them; third, explaining again through questions and answers. The three kinds of minds refer to the three kinds of Bodhicitta (mind of enlightenment). In the third point, it is divided into one question and one answer. In the answer, it is further divided into two points: first, giving an analogy; second, 'ru shi zhong sheng yi xia' explaining the combination of the analogy. 'Da mani bao ti xing ming jing zhe', this is an analogy for the essence of the True Thusness (Tathātā). 'Er you kuang hui zhi gou zhe', this is an analogy for the mind being defiled by afflictions. 'Fang bian yu qi yuan xiu wan xing', skillful means are an analogy for relying on external conditions to cultivate various good deeds. The combination part can be understood by oneself. From 'lue shuo fang bian xia' onwards, the second part explains practice. This part is divided into two points: first, establishing the name, called the root of practice skillful means; second, explaining it. Here there are three points: first, explaining the practice of not abiding in samsara (birth and death); second, 'guan yi qie fa yi xia' explaining the practice of not abiding in nirvana (liberation); third, 'yi sui xia' using practice to accord with the truth. In the second point, it is divided into three points: first, establishing the name; second, 'wei can kui xia' explaining it; third, 'sui shun xia' using practice to accord with the truth. The later third and fourth points are the same as this. From 'xia di er pusa fa shi xin yi xia' onwards, the second part explains the practice in the fruition stage. This part is divided into three points: first, explaining the practice of true realization; second, 'yi jian fa shen yi xia' explaining the practice of responsive transformation; third, 'ru xiu duo luo xia' citing sutras to prove it. 'Pusa fa shi xin gu ze de shao jian fa shen zhe', this is the practice of realizing the Dharmakāya (body of truth). From 'xia ming ying hua' onwards, this part is divided into three points: first, explaining the arising of function based on the essence; second, 'suo wei yi xia' explaining the benefits brought by the eight aspects of attaining Buddhahood; third, 'ran shi pusa yi xia' explaining the unexhausted karmas of the outflows, wei ming (not completed).

法身者。法身是其初地以上也。此業有二釋。一云。不繫業變易。大悲為緣。此業為因墮惡道中不期劫數。名為變易。二云。不繫業分段。雖受不限劫數報猶名分段。有漏業因四住為緣所成之業。故名分段。以微細故受不限報也。受苦有二釋。一云。此業微故小痛小惱無大受苦。二云。雖業而微墮三惡故如處受之微故不肯人者。如曲引經證。中有二。一者明其權行。二者又是菩薩下明其實行。如修多羅。或說退者非其實退者非業所墮。未入正位者是不定聚也。就實行中有三。一者明其不畏墮二乘地。二者若聞以下明其不畏苦難行也。三者以信知下明五行體。解行發心者以下釋第二章門。此中有二。一者明其總勝。當知。轉勝解行俱明也。二者以是菩薩下明其別勝。就第二中有二。一者明其解勝。二者以知法性下明其行勝。就行勝中以六度辨。此六之中各分有二。一者明理。二者明以理成行。證發心者以下明釋證發心。此中有二。一者明所證法。二者唯真如下明能證行。就初中有五句。從凈心地至究竟地者就人位辨。證何境界者設問發起。十地之中所證理通。所謂真如者表所證法也。以依轉識說為境界者以熏修緣故所證境異。若廢行緣則無境界之異。而此證者無有境界者是遣相也。自下明其能證之行。此中有三。一者從

【現代漢語翻譯】現代漢語譯本法身（Dharmakaya）：法身是指初地（first Bhumi）以上的菩薩所證得的清凈法身。此業（karma）有兩種解釋。第一種說法是，不繫業（non-bound karma）的變易生死（transformation death），以大悲心為緣，此業為因，即使墮入惡道之中，其劫數也不可預期，這被稱為變易生死。第二種說法是，不繫業的分段生死（segmental death），即使承受果報，也不限於特定的劫數，仍然稱為分段生死。有漏業（defiled karma）以四住地煩惱（four abodes of affliction）為緣所形成的業，因此稱為分段。因為它非常微細，所以承受的果報沒有期限。受苦（suffering）有兩種解釋。第一種說法是，因為此業微細，所以只有輕微的痛苦和煩惱，沒有大的苦難。第二種說法是，雖然業力微小，但墮入三惡道（three evil realms），就像身處其中一樣，感受到的痛苦卻不肯輕易放過人。如同曲解經典來證明一樣。其中有兩種情況：一是說明其權巧方便的行持（skillful means），二是說明菩薩爲了闡明其實際的修行。如同修多羅（Sutra）所說，或者說退轉的，並非真的退轉，並非因業力而墮落。未入正位（right position）的人是不定聚（uncertain group）。就實際修行而言，有三種情況：一是說明他們不畏懼墮入二乘地（two vehicles）。二是如果聽到以下的內容，說明他們不畏懼苦難的修行。三是以信知以下的內容，說明五行體（five aggregates）。解行發心者以下解釋第二章門。這裡有兩種情況：一是說明其總體殊勝。應當知道，轉勝解行都闡明了這一點。二是以是菩薩以下的內容，說明其個別殊勝。就第二種情況而言，有兩種情況：一是說明其理解的殊勝。二是以知法性以下的內容，說明其行為的殊勝。就行為的殊勝而言，以六度（six perfections）來辨別。這六度之中，每一種都分為兩種情況：一是說明道理。二是說明以道理成就行為。證發心者以下說明解釋證發心。這裡有兩種情況：一是說明所證的法。二是唯真如下的內容，說明能證的行。就第一種情況而言，有五句。從凈心地（pure mind ground）到究竟地（ultimate ground），就人的位次來辨別。證得何種境界，這是設問發起。十地（ten grounds）之中，所證的理是相通的。所謂真如（Tathata），是表示所證的法。以依轉識（transformed consciousness）說為境界，是因為熏修的緣故，所證的境界不同。如果廢棄修行的因緣，就沒有境界的差異。而此證得者沒有境界，這是爲了遣除對相的執著。自下說明其能證之行。這裡有三種情況：一是...

【English Translation】 English version Dharmakaya (法身): Dharmakaya refers to the pure Dharmakaya attained by Bodhisattvas above the first Bhumi (初地). There are two interpretations of this karma (業). The first is that the transformation death (變易生死) of non-bound karma (不繫業), with great compassion as the condition, and this karma as the cause, even if falling into the evil realms, its kalpas (劫數) are unpredictable, which is called transformation death. The second is that the segmental death (分段生死) of non-bound karma, even if suffering retribution, is not limited to specific kalpas, and is still called segmental death. Defiled karma (有漏業) is the karma formed with the four abodes of affliction (四住地煩惱) as the condition, hence it is called segmental. Because it is very subtle, the retribution suffered has no time limit. There are two interpretations of suffering (受苦). The first is that because this karma is subtle, there is only slight pain and annoyance, without great suffering. The second is that although the karma is small, falling into the three evil realms (三惡道), it is like being in them, and the pain felt does not easily let people go. It is like distorting the scriptures to prove it. There are two situations: one is to explain its skillful means (權巧方便) of practice, and the other is to explain the actual practice of the Bodhisattva in order to clarify it. As the Sutra (修多羅) says, or those who say they are regressing are not really regressing, not falling due to karma. Those who have not entered the right position (正位) are the uncertain group (不定聚). In terms of actual practice, there are three situations: one is to explain that they are not afraid of falling into the two vehicles (二乘地). Second, if you hear the following content, it explains that they are not afraid of difficult practices. Third, the content below 'knowing with faith' explains the five aggregates (五行體). The following explains the second chapter gate. There are two situations here: one is to explain its overall superiority. It should be known that both the turning superior understanding and practice clarify this point. The second is that the content below 'this Bodhisattva' explains its individual superiority. In terms of the second situation, there are two situations: one is to explain the superiority of its understanding. The second is that the content below 'knowing the nature of Dharma' explains the superiority of its practice. In terms of the superiority of practice, it is distinguished by the six perfections (六度). Among these six perfections, each is divided into two situations: one is to explain the principle. The second is to explain how to achieve practice with the principle. The following explains the attainment of the mind of enlightenment. There are two situations here: one is to explain the Dharma attained. The second is the content below 'only truth' explains the practice that can be attained. In terms of the first situation, there are five sentences. From the pure mind ground (凈心地) to the ultimate ground (究竟地), it is distinguished by the position of the person. What kind of realm is attained, this is a question raised. Among the ten grounds (十地), the principle attained is interconnected. The so-called Tathata (真如) represents the Dharma attained. Saying that it is a realm based on the transformed consciousness (轉識) is because of the cause of habitual cultivation, the realm attained is different. If the causes and conditions of practice are abandoned, there will be no difference in realms. And this attainer has no realm, which is to eliminate attachment to appearances. The following explains the practice that can be attained. There are three situations here: one is...

初地以上至七地以還明能證行。二者又是菩薩發心以下明八地以上能證之行。三者又是菩薩功德以下明第十地能證之行。就初中有二雙。一者真應相對以辨。二者而實菩薩以能化相對以辨。就初中有二。一者明真身。唯真如智為法身也。二者明應身。此中有二。一者別明異化。二者如是以下結明應化無邊。是菩薩於一得頃示越地成正覺。或說無量久遠劫中修行成佛。眾生根性不同則有萬差。而引要言無出此二。謂懈怠怯弱為此二人故為此說也。自而實菩薩下第二雙。此中有二。一者明能化。二者以一切菩薩以下明所化。而實菩薩種性發心所證皆等無超過法者。種性以上無利鈍差別。而所化不同故種種不同也。以一切示化菩薩下所見所聞根欲性異者是所化也。故示所行亦有差別者隨示能化也。自又是菩薩下第二明八地已上能證之行。此中二。一者舉數表相。二者云何以下列名即釋。微細相者無功用故。行相微細名微細相。此三心中。前一是真后二是妄。自又是菩薩下第三明第十地能證之行。就此中有二。一者明因滿果成。二者以問答重明。就初中有二。一者明其因滿故報身成立。二者謂以一念下明其惑盡之相。又是菩薩功德成滿者。明因行滿也。於色究竟處示世間高大身者。明其報身成。自下明相。一念相應慧者。是緣

【現代漢語翻譯】現代漢語譯本初地以上至七地之間說明所能證得的行持。這二者又是菩薩發心以下說明八地以上所能證得的行持。三者又是菩薩功德以下說明第十地所能證得的行持。就初地之中有兩對。一者以真身和應身相對來辨析。二者以『而實菩薩』的能化作用相對來辨析。就初對中有二。一者說明真身。唯有真如智才是法身。二者說明應身。這其中有二。一者分別說明異化。二者『如是』以下總結說明應化無邊。是菩薩在一得之頃示現超越諸地成就正覺，或者說在無量久遠劫中修行成佛。眾生的根性不同則有萬千差別，而引用的要言沒有超出這二者。所說的懈怠怯弱就是為此二人而說的。從『而實菩薩』下是第二對。這其中有二。一者說明能化。二者以『一切菩薩』以下說明所化。『而實菩薩』的種性、發心、所證都相等，沒有超過佛法的人。種性以上沒有利鈍的差別，而所化不同所以種種不同。以『一切示化菩薩』下，所見所聞、根器慾望、性情不同的是所化。所以示現的行持也有差別，是隨著示現的能化而變化的。從『又是菩薩』下第二段說明八地以上所能證得的行持。這其中有二。一者舉出數量來表示相狀。二者『云何』以下列出名稱並解釋。『微細相』是因為沒有功用。行相微細名為『微細相』。這三種心中，前一個是真，后兩個是妄。從『又是菩薩』下第三段說明第十地所能證得的行持。就此中有二。一者說明因圓滿果成就。二者以問答的方式重新說明。就初段中有二。一者說明其因圓滿所以報身成立。二者『謂以一念』下說明其惑盡之相。『又是菩薩功德成滿者』，說明因行圓滿。『於色究竟處示世間高大身者』，說明其報身成就。從下文說明相狀。『一念相應慧者』，是緣慮。

【English Translation】 English version From the first Bhumi (ground, level of Bodhisattva realization) up to the seventh Bhumi, it explains the practices that can be realized. These two also explain the practices that can be realized from the Bodhisattva's initial aspiration up to the eighth Bhumi. The third explains the practices that can be realized by the tenth Bhumi, based on the Bodhisattva's merits. Within the first Bhumi, there are two pairs. The first pair distinguishes between the true body (真身, Zhen Shen) and the response body (應身, Ying Shen). The second pair distinguishes based on the transformative ability of the 'actual Bodhisattva' (而實菩薩). Within the first pair, there are two aspects. The first explains the true body. Only the wisdom of Suchness (真如智, Zhen Ru Zhi) is the Dharma body (法身, Fa Shen). The second explains the response body. Within this, there are two aspects. The first separately explains different transformations. The second, from 'thus' (如是), concludes by explaining the boundless nature of response and transformation. It is that the Bodhisattva, in a moment of attainment, demonstrates surpassing the Bhumis and achieving perfect enlightenment, or speaks of cultivating and becoming a Buddha in immeasurable, long kalpas. The dispositions of sentient beings are different, resulting in myriad distinctions, but the essential words cited do not go beyond these two. The so-called laziness and timidity are spoken for these two types of people. From 'actual Bodhisattva' (而實菩薩) onwards is the second pair. Within this, there are two aspects. The first explains the ability to transform. The second, from 'all Bodhisattvas' (一切菩薩) onwards, explains those who are transformed. The nature, initial aspiration, and realization of the 'actual Bodhisattva' are all equal, with no one surpassing the Dharma. Above nature, there is no difference in sharpness or dullness, but because those who are transformed are different, there are various differences. From 'all demonstrating transformation Bodhisattvas' (一切示化菩薩) onwards, those whose perceptions, hearing, faculties, desires, and natures are different are those who are transformed. Therefore, the demonstrated practices also have differences, following the demonstrated ability to transform. From 'again, Bodhisattvas' (又是菩薩) onwards, the second section explains the practices that can be realized from the eighth Bhumi onwards. Within this, there are two aspects. The first lists numbers to represent characteristics. The second lists the names and explains them from 'how' (云何) onwards. 'Subtle characteristics' (微細相) are because there is no effort involved. The subtle appearance of practice is called 'subtle characteristics'. Within these three minds, the first is true, and the latter two are false. From 'again, Bodhisattvas' (又是菩薩) onwards, the third section explains the practices that can be realized by the tenth Bhumi. Within this, there are two aspects. The first explains that the cause is complete and the result is achieved. The second re-explains using questions and answers. Within the first section, there are two aspects. The first explains that because the cause is complete, the reward body (報身, Bao Shen) is established. The second, from 'it is said that with one thought' (謂以一念) onwards, explains the aspect of the exhaustion of delusion. 'Again, those whose Bodhisattva merits are complete' (又是菩薩功德成滿者) explains that the causal practice is complete. 'Those who demonstrate a tall and great body in the world in the Akanistha heaven' (於色究竟處示世間高大身者) explains that their reward body is achieved. From the following, it explains the characteristics. 'Those with wisdom corresponding to one thought' (一念相應慧者) are contemplating.

智終一念解也。以此解故無明頓盡種智現前。以此種智現前故自然而有不思議業用。充法界能現十方利益眾生也。自下第二明答重明。此中有二。一者初一問答上言一切種智重明。二者第二問答上言自然不思議業重明。就初中有二。一問二答。虛空無邊者大虛也。無有心想斷無明者。妄心差別皆悉無也。若無差別心相者。云何名種智。即名一切智。就第二答中有三。一者表理體一。二者以眾生下明凡夫無種智。三者諸佛以下明佛種智。一切境界本來一心離想念者。唯真識無妄想也。而凡夫人起妄心故不稱法性。心有分齊無種智也。自諸佛如來下第三明佛種智。此中有二。一者明佛有智體。二者有大智下明佛有智用。諸佛如來離見想者離妄見也。雖復智體一有智用方便。隨眾生差別開種種法。名種智也。就第二問答有二。一問二答。問中初領上。后正問也。就答中有三。初法次喻后合。自下結前生后。已說解釋分。次說修行信心也。自下第三明依理起行。亦可為下根故說此修行信心分。此中有四。一者就人以辨。二者何等以下設問發起。三者略說以下正釋信行。四者複次眾生初學以下明修是法恒生凈土。是中依未入正定眾生者就不定位也。第二故設問中有二。一者問信。二者問行。就第三釋中有二。一者釋信心。二者釋

【現代漢語翻譯】現代漢語譯本：智慧最終在一念之間得到理解。因為這種理解，無明（avidyā，指迷惑、不明白事理的狀態）立刻消失，一切種智（sarva-jñāna，指佛陀所具有的遍知一切的智慧）顯現。因為這種一切種智的顯現，自然而然地具有不可思議的業用（karma，指行為和其結果）。這種業用充滿法界（dharma-dhātu，指宇宙萬法的本體），能夠顯現於十方（指東、西、南、北、東南、西南、東北、西北、上、下十個方向），利益眾生。下面第二部分說明回答中的重複闡述。這部分包含兩點：第一，第一個問答重複闡述了『一切種智』；第二，第二個問答重複闡述了『自然不可思議的業』。關於第一點，又包含兩點：一問一答。『虛空無邊』指的是廣大的虛空。『無有心想斷無明』指的是妄心（指虛妄不實的心）的差別都消失了。如果沒有差別心相，那麼如何稱之為種智呢？這就叫做一切智（sarva-jña，指普遍的智慧）。關於第二個回答，包含三點：第一，表明理體是一致的；第二，從『眾生』開始說明凡夫沒有種智；第三，從『諸佛』開始說明佛的種智。『一切境界本來一心離想念』指的是隻有真識（指真實的認知）而沒有妄想。然而，凡夫人產生妄心，所以不符合法性（dharma-tā，指諸法的真實性質）。心有侷限，所以沒有種智。從『諸佛如來』開始，第三部分說明佛的種智。這部分包含兩點：第一，說明佛具有智體（jñāna-kāya，指智慧的本體）；第二，從『有大智』開始說明佛具有智用（jñāna-kriya，指智慧的作用）。諸佛如來遠離妄見。雖然智體是一致的，但智用卻有方便，隨著眾生的差別而開示種種法，這就叫做種智。關於第二個問答，包含一問一答。問題中，首先領會了上面的內容，然後正式提問。關於回答，包含三點：首先是法（dharma，指佛法），其次是比喻，最後是總結。從下面開始，總結前面，引出後面。已經說完了解釋分（vyākhyā-bhāga，指解釋的部分），接下來要說修行信心（śraddhā，指對佛法的信心）。從下面開始，第三部分說明依理起行。也可以說是爲了下根（指根器較差的人）而說這個修行信心分。這部分包含四點：第一，就人來辨別；第二，從『何等』開始提出問題；第三，從『略說』開始正式解釋信行（śraddhā-caryā，指信心的修行）；第四，從『複次眾生初學』開始說明修習此法恒常往生凈土（buddha-kshetra，指佛的清凈國土）。其中，『依未入正定眾生』指的是未入正定（指進入正確的禪定狀態）的眾生。第二，所以提出問題包含兩點：一是問信（śraddhā，指信心），二是問行（caryā，指修行）。關於第三個解釋，包含兩點：一是解釋信心，二是解釋修行。

【English Translation】 English version: Wisdom is ultimately understood in a single moment of thought. Because of this understanding, ignorance (avidyā) is instantly exhausted, and all-knowing wisdom (sarva-jñāna) manifests. Because of the manifestation of this all-knowing wisdom, there naturally arises inconceivable karmic activity (karma). This activity fills the Dharma-realm (dharma-dhātu), able to manifest in the ten directions, benefiting sentient beings. The second part below clarifies the repeated explanations in the answers. This part contains two points: first, the first question and answer repeatedly explain 'all-knowing wisdom'; second, the second question and answer repeatedly explain 'natural inconceivable activity'. Regarding the first point, it contains two aspects: a question and an answer. 'Space is boundless' refers to vast space. 'Without mental thoughts, ignorance is severed' refers to the disappearance of the differentiations of deluded mind. If there are no differentiated mental appearances, then how can it be called all-knowing wisdom? This is called all-wisdom (sarva-jña). Regarding the second answer, it contains three points: first, it shows that the principle and substance are one; second, starting from 'sentient beings', it explains that ordinary people do not have all-knowing wisdom; third, starting from 'all Buddhas', it explains the all-knowing wisdom of the Buddhas. 'All realms are originally one mind, apart from thoughts' refers to only true consciousness (true knowledge) without deluded thoughts. However, ordinary people generate deluded minds, so they do not conform to the Dharma-nature (dharma-tā). The mind has limitations, so it does not have all-knowing wisdom. Starting from 'all Buddhas and Tathāgatas', the third part explains the all-knowing wisdom of the Buddhas. This part contains two points: first, it explains that the Buddha has a wisdom-body (jñāna-kāya); second, starting from 'having great wisdom', it explains that the Buddha has wisdom-function (jñāna-kriya). All Buddhas and Tathāgatas are free from deluded views. Although the wisdom-body is one, the wisdom-function has expedient means, revealing various Dharmas according to the differences of sentient beings, and this is called all-knowing wisdom. Regarding the second question and answer, it contains a question and an answer. In the question, first comprehend the above content, and then formally ask the question. Regarding the answer, it contains three points: first is the Dharma, second is a metaphor, and finally is a summary. From below, summarize the previous and introduce the following. The explanation section (vyākhyā-bhāga) has been completed, and next, the cultivation of faith (śraddhā) is to be discussed. Starting from below, the third part explains arising practice based on principle. It can also be said that this section on cultivating faith is spoken for those of inferior capacity. This part contains four points: first, to distinguish based on people; second, starting from 'what', a question is raised; third, starting from 'briefly explaining', the practice of faith (śraddhā-caryā) is formally explained; fourth, starting from 'again, sentient beings who are beginners', it explains that constantly being reborn in the Pure Land (buddha-kshetra) by cultivating this Dharma. Among them, 'relying on sentient beings who have not entered right concentration' refers to sentient beings who have not entered right concentration. Second, the reason for raising the question contains two points: one is to ask about faith (śraddhā), and the other is to ask about practice (caryā). Regarding the third explanation, it contains two points: one is to explain faith, and the other is to explain practice.

修行。有五門以下明行。就信心中有二。初明舉數。二者列名。即釋三寶與理故有四也。所信之境無出此四故說四也。就第二行中有三。一者舉數略辨。二者列章門。三者廣釋。修行有五門能成信者。於六度中定慧合故。故有五也。就廣釋中釋五章門。故復即五。釋施門中有二。一者題名。二者若見以下正釋。就第二中有三。一者明財施。二者若見厄下明無畏施。三者若有眾生下明法施。釋戒門中。初題名。次辨正釋。就正釋中有二。一者明行戒。二者不得輕於下明止戒。就初中有二。一者明十善行戒。二者若出家者以下明威儀戒。就第二正戒中有二。一者明性重戒。二者當護以下明威儀戒。就忍門中有二。一者明無報心忍。二者亦當忍下忍世八風。就進門中有二。一者就自明進。二者複次若人以下就他以勸。就初中有三。一者明無怠精進二者當念以下據昔以勸。三者是故以下結勸。就第二就他勸中有三。一明難障眾生以為勸緣。二者應當以下明勸修因行。三者回向菩提以下明勸修迴向。就止觀中有三。一者略明止觀。二者若修止下別廣止觀。三者若修觀者對治以下明止觀相資。就初中有二。一者別釋。二者云何隨順以下雙釋。奢摩多者變言名定。毗婆舍那者變言名慧。就第二廣中有三。一者總明其修觀定。二者複次

【現代漢語翻譯】現代漢語譯本修行。有五門以下闡明修行的方法。就信心中有兩點：第一是列舉數目，第二是列出名稱。即解釋三寶（佛、法、僧）與真理，因此有四個方面。所信仰的境界不出這四個方面，所以說有四種。在第二行中有三點：第一是列舉數目並簡要辨析，第二是列出章節，第三是詳細解釋。修行有五種方法能夠成就信心。在六度（佈施、持戒、忍辱、精進、禪定、智慧）中，禪定和智慧合二為一，所以有五種。在詳細解釋中，解釋五個章節，所以又是五個方面。解釋佈施門中有兩點：第一是標明名稱，第二是『若見』以下是正式解釋。在第二點中有三方面：第一是闡明財佈施，第二是『若見厄』以下闡明無畏佈施，第三是『若有眾生』以下闡明法佈施。解釋持戒門中，首先標明名稱，其次辨別並正式解釋。在正式解釋中有兩點：第一是闡明行戒（積極的戒律），第二是『不得輕於』以下闡明止戒（禁止的戒律）。在第一點中有兩方面：第一是闡明十善行戒，第二是『若出家者』以下闡明威儀戒。在第二點正戒中有兩方面：第一是闡明性重戒（根本戒律），第二是『當護』以下闡明威儀戒。解釋忍辱門中有兩點：第一是闡明無報心忍（不求回報的忍耐），第二是『亦當忍』以下忍耐世間八風（利、衰、毀、譽、稱、譏、苦、樂）。解釋精進門中有兩點：第一是就自身闡明精進，第二是『複次若人』以下就他人進行勸勉。在第一點中有三方面：第一是闡明不懈怠的精進，第二是『當念』以下根據過去進行勸勉，第三是『是故』以下總結勸勉。在第二點就他人勸勉中有三方面：第一是闡明難以引導的眾生，作為勸勉的緣由，第二是『應當』以下闡明勸修因行（修行的方法），第三是『迴向菩提』以下闡明勸修迴向（將功德迴向于覺悟）。就止觀（禪定和智慧）中有三點：第一是簡要闡明止觀，第二是『若修止』以下分別詳細闡明止觀，第三是『若修觀者對治』以下闡明止觀相互資助。在第一點中有兩方面：第一是分別解釋，第二是『云何隨順』以下同時解釋。奢摩他（Samatha）是梵語，意思是『定』。毗婆舍那（Vipassana）是梵語，意思是『慧』。在第二點詳細闡明中有三點：第一是總的闡明其修觀定，第二是『複次』

【English Translation】 English version Practice. There are five doors below that clarify the practice. Regarding faith, there are two points: first, enumerating the numbers; second, listing the names. That is, explaining the Three Jewels (Buddha, Dharma, Sangha) and the truth, hence there are four aspects. The realm of belief does not go beyond these four, so it is said there are four. In the second line, there are three points: first, enumerating the numbers and briefly distinguishing; second, listing the chapters; third, explaining in detail. There are five methods of practice that can accomplish faith. In the Six Perfections (Dana (generosity or giving), Sila (ethics or morality), Kshanti (patience), Virya (effort or diligence), Dhyana (meditation), and Prajna (wisdom)), Dhyana and Prajna are combined into one, so there are five. In the detailed explanation, explaining the five chapters, so again there are five aspects. Explaining the Dana (generosity or giving) door, there are two points: first, stating the name; second, 'If seeing' below is the formal explanation. In the second point, there are three aspects: first, clarifying material giving; second, 'If seeing distress' below clarifying fearlessness giving; third, 'If there are sentient beings' below clarifying Dharma (teachings) giving. Explaining the Sila (ethics or morality) door, first stating the name, then distinguishing and formally explaining. In the formal explanation, there are two points: first, clarifying the practice precepts (active precepts); second, 'Must not be light on' below clarifying the cessation precepts (prohibitive precepts). In the first point, there are two aspects: first, clarifying the Ten Wholesome Actions precepts; second, 'If one is a renunciate' below clarifying the demeanor precepts. In the second point, the formal precepts, there are two aspects: first, clarifying the fundamental precepts; second, 'Should protect' below clarifying the demeanor precepts. Explaining the Kshanti (patience) door, there are two points: first, clarifying the patience without seeking reward; second, 'Also should endure' below enduring the eight worldly winds (gain, loss, disgrace, fame, praise, ridicule, suffering, and happiness). Explaining the Virya (effort or diligence) door, there are two points: first, clarifying diligence in oneself; second, 'Furthermore, if people' below exhorting others. In the first point, there are three aspects: first, clarifying tireless diligence; second, 'Should remember' below exhorting based on the past; third, 'Therefore' below concluding the exhortation. In the second point, exhorting others, there are three aspects: first, clarifying sentient beings who are difficult to guide, as a reason for exhortation; second, 'Should' below clarifying exhorting to cultivate the causes (methods of practice); third, 'Dedicate to Bodhi (awakening)' below clarifying exhorting to dedicate the merit to awakening. Regarding Samatha-Vipassana (calm abiding and insight), there are three points: first, briefly clarifying Samatha-Vipassana; second, 'If cultivating Samatha' below separately explaining Samatha-Vipassana in detail; third, 'If cultivating Vipassana to counteract' below clarifying the mutual assistance of Samatha-Vipassana. In the first point, there are two aspects: first, explaining separately; second, 'How to accord with' below explaining simultaneously. Samatha is a Sanskrit word, meaning 'concentration'. Vipassana is a Sanskrit word, meaning 'wisdom'. In the second point, detailed explanation, there are three points: first, generally clarifying the cultivation of concentration; second, 'Furthermore'

精勤以下明修定得益。三者複次若人唯修以下別明修觀。以就初中有三。一者明修方法。二者或有眾生下顯定難相。三者應知外道以下辨邪正相。就初中有二。一者明能修之方。二者複次依是三昧以下明其所修三昧之相。就初中有二。一者明正修人。二者唯除疑以下明不得修人。就初中有三。一者明前方便。二者是正念者以下明得定相。三者深伏以下明定伏惑。但釋初段名耳。前方便者一切境界隨取皆除。境相既亡隨心亦除。故文言以心除心。地論之中亦同此說。言真如三昧者謂理定也。小乘之中但止心流住在一境。名為得定。大乘之中解其妄理理中住心。名為得定。故經中雲。諸佛菩薩常在住定游法性也。就複次依是三昧以下第二明所修相。此中有三。一者明其定中體。二者當知以下明其諸定中體本。三者若人修行以下舉益勸修。複次依是三昧則知法界一相者。定功用也。解理無二故名一相。下顯其相。謂。諸佛身與眾生身平等無二也。就或有眾生第二定難中有三。一者明身業亂。二者或現天像以下明口業亂。三者或復令人以下明意業亂。就初中有二。一者正明身亂。二者當念以下明對治解。就第二口業亂中有四。一者顯能說人。二者若說陀羅尼下明所說法。三者或令人知以下明神通亂。四者皆是以下明其當知非真

【現代漢語翻譯】現代漢語譯本精勤修習以下內容，可以明白修習禪定所獲得的益處。這三者是：第一，如果有人僅僅修習以下內容，分別闡明修觀。關於最初的部分，有三點：一是闡明修習的方法；二是『或者有眾生』以下，顯示禪定難以成就的相狀；三是『應知外道』以下，辨別邪正的相狀。關於最初的部分，有兩點：一是闡明能夠修習的方法；二是『複次，依是三昧』以下，闡明所修習的三昧的相狀。關於最初的部分，有兩點：一是闡明真正修習的人；二是『唯除疑』以下，闡明不能修習的人。關於最初的部分，有三點：一是闡明前方便；二是『是正念者』以下，闡明獲得禪定的相狀；三是『深伏』以下，闡明禪定降伏煩惱。這裡只解釋第一段的名稱。所謂前方便，就是對於一切境界，無論取哪一個都去除。境界的相狀既然消失，隨之，心念也去除。所以經文中說『以心除心』。《地論》中也同樣這樣說。所說的『真如三昧』，指的是理定。小乘佛教中，只是讓心念停止流動，停留在單一的境界上，就叫做獲得禪定。大乘佛教中，理解虛妄的道理，在真如理體中安住心念，叫做獲得禪定。所以經中說：『諸佛菩薩常常安住在禪定中，游於法性之中。』關於『複次，依是三昧』以下，第二點是闡明所修習的相狀。這裡有三點：一是闡明禪定中的本體；二是『當知』以下，闡明各種禪定中的本體根本；三是『若人修行』以下，舉出益處勸人修習。『複次，依是三昧，則知法界一相』，這是禪定的功用。因為理解的道理沒有差別，所以叫做『一相』。下面顯示它的相狀，就是說，諸佛的身與眾生的身平等沒有差別。關於『或者有眾生』，第二點是禪定難以成就，其中有三點：一是闡明身業的擾亂；二是『或現天像』以下，闡明口業的擾亂；三是『或復令人』以下，闡明意業的擾亂。關於最初的部分，有兩點：一是正式闡明身體的擾亂；二是『當念』以下，闡明對治的方法。關於第二點口業的擾亂，有四點：一是顯示能夠說話的人；二是『若說陀羅尼(Dharani，總持)』以下，闡明所說的法；三是『或令人知』以下，闡明神通的擾亂；四是『皆是』以下，闡明應當知道這些不是真實的。

【English Translation】 English version Diligently cultivating the following clarifies the benefits of cultivating Samadhi (Samadhi, a state of meditative consciousness). These three are: First, if someone only cultivates the following, separately clarifying contemplation. Regarding the initial part, there are three points: one is to clarify the method of cultivation; two is 'or there are sentient beings' below, showing the difficulty of achieving Samadhi; three is 'should know the heretics' below, distinguishing the characteristics of right and wrong. Regarding the initial part, there are two points: one is to clarify the method of being able to cultivate; two is 'furthermore, relying on this Samadhi' below, clarifying the characteristics of the Samadhi being cultivated. Regarding the initial part, there are two points: one is to clarify the person who truly cultivates; two is 'except for doubt' below, clarifying the person who cannot cultivate. Regarding the initial part, there are three points: one is to clarify the preliminary practices; two is 'those who are rightly mindful' below, clarifying the characteristics of attaining Samadhi; three is 'deeply subdue' below, clarifying that Samadhi subdues afflictions. Here, only the name of the first section is explained. The so-called preliminary practices are to remove all realms, no matter which one is taken. Since the characteristics of the realm disappear, the mind is also removed accordingly. Therefore, the scripture says 'using the mind to remove the mind'. The Shidi Jing Lun (Dasabhumika Sutra Sastra) also says the same. The so-called 'Tathata (Tathata, suchness) Samadhi' refers to the Samadhi of principle. In Hinayana (Hinayana, the 'lesser vehicle') Buddhism, simply stopping the flow of the mind and dwelling in a single realm is called attaining Samadhi. In Mahayana (Mahayana, the 'great vehicle') Buddhism, understanding the false principle and dwelling the mind in the true principle is called attaining Samadhi. Therefore, the scripture says: 'All Buddhas and Bodhisattvas (Bodhisattva, enlightenment being) constantly dwell in Samadhi and roam in the nature of Dharma.' Regarding 'furthermore, relying on this Samadhi' below, the second point is to clarify the characteristics of what is cultivated. There are three points here: one is to clarify the essence in Samadhi; two is 'should know' below, clarifying the fundamental essence in various Samadhis; three is 'if someone cultivates' below, citing benefits to encourage cultivation. 'Furthermore, relying on this Samadhi, one knows that the Dharmadhatu (Dharmadhatu, the realm of all phenomena) is of one aspect', this is the function of Samadhi. Because the understood principle has no difference, it is called 'one aspect'. Below, its characteristics are shown, that is, the body of the Buddhas and the body of sentient beings are equal and without difference. Regarding 'or there are sentient beings', the second point is that Samadhi is difficult to achieve, among which there are three points: one is to clarify the disturbance of bodily karma; two is 'or appearing as heavenly images' below, clarifying the disturbance of verbal karma; three is 'or causing people' below, clarifying the disturbance of mental karma. Regarding the initial part, there are two points: one is to formally clarify the disturbance of the body; two is 'should be mindful' below, clarifying the method of counteracting. Regarding the second point, the disturbance of verbal karma, there are four points: one is to show the person who can speak; two is 'if speaking Dharani' below, clarifying the Dharma being spoken; three is 'or causing people to know' below, clarifying the disturbance of supernatural powers; four is 'all are' below, clarifying that one should know that these are not real.

之相。就第三意業亂中有二。一者明其亂相。二者以是義故以下明應觀察。自應知外道下第三明邪正定。此中有三。一者明邪正定相。二者真如三昧者以下明真正定。三者若諸凡夫以下勸人修定。所言見者謂五見也。言愛者謂五鈍也。言我慢者謂八慢也。自複次精勤下第二明修定益。此中有二。一者總表。二者云何以下別釋。十止種利益。文顯可解。自複次若人後修于止下第二別明修觀。此中有二。一者結前生后。二者修習觀者正明修觀。就第二中有二。一者就五門觀明修觀慧。二者若餘一切以下就二諦門以辨觀慧。就第一中有二。一者正明修觀。二者如是當念以下明發愿化廣。此二猶是既自悟解亦令他解。就初中有四。一者明無常觀。二者是以以下明其苦觀。三者應以下空無我令觀。四者應觀世間以下明不凈觀。就無常觀中有二。一者明分段無常。二者一切心行以下明變易無常。就令觀中據三世以辨。言如夢者滅無滅相。言電光者住無住相。言如雲者起無起相。就第二發願化度中有三。一者如是當念以下念所化境。二者作此思惟以下正明發愿。三者以起如是以下明化度行。就第二二諦中有二。一者若余以下總明。二者所謂以下別釋。就第二中有二。一者明俗諦觀。二者雖念因緣以下明真諦觀。自若修觀者對治下第三

【現代漢語翻譯】現代漢語譯本之相。關於第三種意業的散亂，分為兩部分。第一部分闡明其散亂之相。第二部分從『以是義故』開始，闡明應當如何觀察。從『自應知外道』開始，第三部分闡明邪定和正定。這部分分為三點。第一點闡明邪定和正定的表相。第二點從『真如三昧者』開始，闡明真正的禪定。第三點從『若諸凡夫』開始，勸人修習禪定。所說的『見』指的是五見（對事物錯誤的五種見解）。所說的『愛』指的是五鈍使（貪、嗔、癡、慢、疑五種煩惱）。所說的『我慢』指的是八慢（八種傲慢）。從『自複次精勤』開始，第二部分闡明修習禪定的益處。這部分分為兩點。第一點是總體的表述。第二點從『云何』開始，分別解釋十種止（禪定）的利益。文義顯明，容易理解。從『自複次若人後修于止』開始，第二部分分別闡明修習觀（智慧）的方法。這部分分為兩點。第一點是總結前文，引出後文。第二點從『修習觀者』開始，正式闡明修習觀的方法。在第二部分中，又分為兩點。第一點是就五門觀（五種觀法）闡明修觀的智慧。第二點從『若餘一切』開始，就二諦門（真諦和俗諦）辨析觀慧。在第一部分中，又分為兩點。第一點正式闡明修觀。第二點從『如是當念』開始，闡明發願普度眾生。這兩點都是既自己覺悟理解，也使他人覺悟理解。在最初的部分中，分為四點。第一點闡明無常觀。第二點從『是以』開始，闡明苦觀。第三點從『應』開始，通過空和無我來引導觀想。第四點從『應觀世間』開始，闡明不凈觀。在無常觀中，分為兩點。第一點闡明分段無常。第二點從『一切心行』開始，闡明變易無常。在引導觀想中，根據過去、現在、未來三世來辨析。所說的『如夢』，指的是滅沒有滅的表相。所說的『電光』，指的是住沒有住的表相。所說的『如雲』，指的是起沒有起的表相。在第二部分發愿普度眾生中，分為三點。第一點從『如是當念』開始，念及所要度化的對象。第二點從『作此思惟』開始，正式闡明發願。第三點從『以起如是』開始，闡明度化眾生的行為。在第二部分二諦中，分為兩點。第一點從『若余』開始，總體闡明。第二點從『所謂』開始，分別解釋。在第二部分中，分為兩點。第一點闡明俗諦觀。第二點從『雖念因緣』開始，闡明真諦觀。從『自若修觀者對治』開始，第三部分

【English Translation】 English version Of the characteristics. Regarding the third mental karma of disturbance, there are two aspects. The first clarifies the characteristics of the disturbance. The second, starting with '以是義故' (therefore, because of this meaning), clarifies how one should observe. Starting with '自應知外道' (one should know the external paths), the third clarifies the incorrect and correct samadhi. This section has three points. The first clarifies the characteristics of incorrect and correct samadhi. The second, starting with '真如三昧者' (the true suchness samadhi), clarifies the true samadhi. The third, starting with '若諸凡夫' (if all ordinary beings), encourages people to cultivate samadhi. The '見' (views) mentioned refer to the five views (wrong views about things). The '愛' (attachment) mentioned refers to the five dull afflictions (greed, hatred, delusion, pride, doubt). The '我慢' (ego-conceit) mentioned refers to the eight conceits (eight kinds of arrogance). Starting with '自複次精勤' (furthermore, diligent effort), the second part clarifies the benefits of cultivating samadhi. This section has two points. The first is a general statement. The second, starting with '云何' (how), separately explains the ten benefits of cessation (samadhi). The meaning of the text is clear and easy to understand. Starting with '自複次若人後修于止' (furthermore, if one later cultivates cessation), the second part separately clarifies the method of cultivating contemplation (wisdom). This section has two points. The first is to summarize the previous and introduce the following. The second, starting with '修習觀者' (those who cultivate contemplation), formally clarifies the method of cultivating contemplation. In the second part, there are two points. The first is to clarify the wisdom of cultivating contemplation based on the five gates of contemplation (five kinds of contemplation methods). The second, starting with '若餘一切' (if all others), distinguishes contemplative wisdom based on the two truths (conventional truth and ultimate truth). In the first part, there are two points. The first formally clarifies the cultivation of contemplation. The second, starting with '如是當念' (thus, one should contemplate), clarifies the vow to transform and widely liberate. Both of these are both to awaken and understand oneself and to enable others to awaken and understand. In the initial part, there are four points. The first clarifies the contemplation of impermanence. The second, starting with '是以' (therefore), clarifies the contemplation of suffering. The third, starting with '應' (should), guides contemplation through emptiness and no-self. The fourth, starting with '應觀世間' (one should contemplate the world), clarifies the contemplation of impurity. In the contemplation of impermanence, there are two points. The first clarifies segmented impermanence. The second, starting with '一切心行' (all mental activities), clarifies changing impermanence. In guiding contemplation, it is distinguished according to the three times: past, present, and future. What is said to be '如夢' (like a dream) refers to extinction without the appearance of extinction. What is said to be '電光' (lightning flash) refers to abiding without the appearance of abiding. What is said to be '如雲' (like a cloud) refers to arising without the appearance of arising. In the second part, vowing to universally liberate sentient beings, there are three points. The first, starting with '如是當念' (thus, one should contemplate), contemplates the objects to be liberated. The second, starting with '作此思惟' (making this thought), formally clarifies the vow. The third, starting with '以起如是' (arising thus), clarifies the actions of liberating sentient beings. In the second part, the two truths, there are two points. The first, starting with '若余' (if others), generally clarifies. The second, starting with '所謂' (what is called), separately explains. In the second part, there are two points. The first clarifies the contemplation of conventional truth. The second, starting with '雖念因緣' (although contemplating conditions), clarifies the contemplation of ultimate truth. Starting with '自若修觀者對治' (if those who cultivate contemplation counteract), the third part

明止觀相資。若定過多則是沉沒。若慧偏多則是浮升。定慧平等爾乃調柔故。複次辨定慧相資。此中有三。一者別明止觀相對。二者以此義故以下明相助成。三者若止觀下明不具有損。對治之行有正傍義。定能正治凡夫著有散亂之心。兼餘二乘怯弱異見。慧能正治二乘無悲。兼除凡夫不修善癡。自下第四明修止恒生凈土。此中有二。一者明其佛力攝護令生。二者如修多羅下引經證成。正釋分竟。次下一分傳持末代分。此中有二。一者結前上言。二者若有眾生以下明其勸持。就第二中有二。一者約始終勸持。二者假使有人以下舉勝勸學。就初中有二。一者嘆論勸持。二者若人聞是以下明約終果勸持此論。就第二舉勝勸持中有五。一者格量明勝。二者后次有人以下嘆勝勸持。三者其有眾生以下舉非返釋。四者以一切如來以下取人以證。五者是故以下結觀修行。格量之意。假使有人。三千世界滿中眾生令行十善。但感天報。不得佛果。正思此法。正得佛果。更無餘因。故名勝也。就第二嘆勝中有二。一者說德勝。二者何以故下釋勝所以。就第三舉非中有三。一者舉不信罪。二者是故以下勸生仰信。三者以深自害以下釋勸之意。有大損故應當仰信。就第四取人證中有二。一者以佛為證。若無此信不得成佛。知明要法。二者一切

【現代漢語翻譯】現代漢語譯本明止觀相資。如果禪定過多，就會沉沒；如果智慧偏多，就會浮升。只有禪定和智慧平等，才能達到調和柔順的狀態。因此，下面進一步辨析禪定和智慧相互資助的關係。這裡有三點：第一，分別闡明止（Śamatha，止息）和觀（Vipassanā，內觀）的相對關係；第二，通過這個道理，闡明止觀如何相互幫助成就；第三，如果只有止或觀，就會產生損害。對治的修行有正和傍兩種含義。禪定能夠正面對治凡夫執著于有、心散亂的狀態，同時也能兼顧對治二乘（Śrāvaka，聲聞；Pratyekabuddha，緣覺）的怯弱和錯誤的見解。智慧能夠正面對治二乘的無悲心，同時也能消除凡夫不修善的愚癡。下面第四部分闡明修習止觀能夠恒常往生凈土。這裡有兩點：第一，闡明佛力攝護，使人往生凈土；第二，『如修多羅』以下引用經文來證明。正釋部分結束。接下來是傳持末代分，這裡有兩點：第一，總結前面的內容；第二，『若有眾生』以下闡明勸勉受持。在第二點中，有兩點：第一，從始至終勸勉受持；第二，『假使有人』以下舉出殊勝之處來勸勉學習。在第一點中，有兩點：第一，讚歎此論並勸勉受持；第二，『若人聞是』以下闡明從最終結果來勸勉受持此論。在第二點舉出殊勝之處來勸勉學習中，有五點：第一，通過比較來闡明殊勝之處；第二，『后次有人』以下讚歎殊勝之處並勸勉受持；第三，『其有眾生』以下舉出反面的例子來解釋；第四，『以一切如來』以下引用佛的例子來證明；第五，『是故』以下總結觀行修行。比較的含義是：假使有人，用充滿三千大千世界（Tri-sāhasra-mahā-sāhasra-loka-dhātu，佛教宇宙觀中的一個宇宙）的眾生，讓他們都行十善（Daśa-kuśala-karmāni，十種善業），但也只能感得天界的果報，不能證得佛果。如果能正確地思維此法，就能證得佛果，沒有其他原因，所以說此法殊勝。在第二點讚歎殊勝之處中，有兩點：第一，說明功德殊勝；第二，『何以故』以下解釋殊勝的原因。在第三點舉出反面的例子中，有三點：第一，舉出不相信此法的罪過；第二，『是故』以下勸勉生起仰慕和信任之心；第三，『以深自害』以下解釋勸勉的原因，因為不信此法會造成巨大的損害，所以應當仰慕和信任。在第四點引用佛的例子來證明中，有兩點：第一，以佛為證，如果沒有這種信心，就不能成佛，要知道這是重要的法則；第二，一切

【English Translation】 English version Clearly, Śamatha (calm abiding) and Vipassanā (insight) are mutually supportive. If there is too much concentration, one will sink. If there is too much wisdom, one will float. Only when concentration and wisdom are balanced can one achieve a state of harmony and suppleness. Therefore, we further distinguish the relationship of mutual assistance between concentration and wisdom. There are three points here: first, to separately clarify the relative relationship between Śamatha and Vipassanā; second, through this principle, to clarify how Śamatha and Vipassanā help each other to achieve; third, if there is only Śamatha or Vipassanā, it will cause harm. The practice of counteracting has both direct and indirect meanings. Concentration can directly counteract the mind of ordinary people who are attached to existence and scattered, and can also indirectly counteract the timidity and wrong views of the Two Vehicles (Śrāvaka, Hearers; Pratyekabuddha, Solitary Buddhas). Wisdom can directly counteract the lack of compassion of the Two Vehicles, and can also eliminate the ignorance of ordinary people who do not cultivate goodness. The fourth part below clarifies that cultivating Śamatha and Vipassanā can constantly lead to rebirth in the Pure Land. There are two points here: first, to clarify that the Buddha's power protects and leads people to be reborn in the Pure Land; second, 'As the Sutras' below quotes scriptures to prove it. The main explanation part is over. Next is the part on transmitting and upholding in the degenerate age, which has two points: first, to summarize the previous content; second, 'If there are sentient beings' below clarifies the exhortation to uphold. In the second point, there are two points: first, to exhort upholding from beginning to end; second, 'If there is someone' below cites the merits to encourage learning. In the first point, there are two points: first, to praise this treatise and exhort upholding; second, 'If someone hears this' below clarifies the exhortation to uphold this treatise from the final result. In the second point, citing the merits to encourage learning, there are five points: first, to clarify the merits through comparison; second, 'Later someone' below praises the merits and exhorts upholding; third, 'If there are sentient beings' below cites negative examples to explain; fourth, 'With all the Tathagatas' below cites the example of the Buddha to prove; fifth, 'Therefore' below summarizes the practice of contemplation. The meaning of comparison is: if there is someone who fills the Three Thousand Great Thousand Worlds (Tri-sāhasra-mahā-sāhasra-loka-dhātu, a Buddhist cosmological term for a universe) with sentient beings and makes them all practice the Ten Virtuous Deeds (Daśa-kuśala-karmāni, ten wholesome actions), they can only receive the reward of the heavenly realm, and cannot attain Buddhahood. If one can correctly contemplate this Dharma, one can attain Buddhahood, and there is no other reason, so it is said that this Dharma is supreme. In the second point of praising the merits, there are two points: first, to explain the merits; second, 'Why' below explains the reason for the merits. In the third point of citing negative examples, there are three points: first, to cite the sin of not believing in this Dharma; second, 'Therefore' below exhorts to generate admiration and trust; third, 'With deep self-harm' below explains the reason for the exhortation, because not believing in this Dharma will cause great harm, so one should admire and trust it. In the fourth point of citing the example of the Buddha to prove, there are two points: first, to take the Buddha as proof, if there is no such faith, one cannot become a Buddha, and one must know that this is an important Dharma; second, all

菩薩以下因行為證。一切菩薩皆行此法。故知要行。此中有二。一者總明。二者當知以下別明三世以辨。過去已依現在世今依未來當依若爾要者豈容不信。是故第五結勸修行論宗釋竟。次下回向發願此中有三。一行傷表所作事。二者一句正明迴向。三者一句明所為人。此論所說理行及教。凡夫二乘絕分。故名諸佛甚深廣大義此之所顯不能廣辨。故名隨分總持說也。以行歸本。故名回此功德如法性。所修不自。故名普利眾生界也。

大乘起信論義疏下之末(終)

【現代漢語翻譯】現代漢語譯本：菩薩以下，因修行而證得果位。一切菩薩都奉行這種方法，因此可知修行的重要性。其中包含兩個方面：一是總體的闡明，二是從『當知』以下，分別闡明過去、現在、未來三世以作辨析。過去已經依此修行，現在世正在依此修行，未來世應當依此修行，如果這樣，那麼重要的修行怎麼能不相信呢？所以第五部分總結勸勉修行，論宗的解釋完畢。接下來是迴向發願，其中包含三個方面：一是通過『行』字表明所做的事情，二是用一句正文來闡明迴向，三是用一句說明為誰迴向。這部論所說的道理、修行和教義，凡夫和二乘（聲聞乘和緣覺乘）都無法理解，所以名為諸佛甚深廣大義。這部論所闡顯的道理不能廣為分辨，所以名為隨分總持說。以修行迴歸根本，所以名為回此功德如法性。所修行的功德不為自己，所以名為普利眾生界。《大乘起信論義疏》下卷結束。

【English Translation】 English version: Those below Bodhisattvas attain enlightenment through practice. All Bodhisattvas practice this method, hence knowing the importance of practice. There are two aspects to this: first, a general explanation; second, from 'dang zhi' (當知, 'should know') onwards, a separate explanation of the three periods of past, present, and future for differentiation. The past has already relied on this practice, the present world is now relying on this practice, and the future should rely on this practice. If so, how can one not believe in the importance of practice? Therefore, the fifth part concludes with encouragement to practice, and the explanation of the treatise's tenets is complete. Next is the dedication of merit and making vows, which includes three aspects: first, using the word 'xing' (行, 'action') to indicate what has been done; second, using a sentence of the main text to explain the dedication of merit; and third, using a sentence to explain to whom the merit is dedicated. The principles, practices, and teachings discussed in this treatise are beyond the comprehension of ordinary people and the Two Vehicles (Shravakayana and Pratyekabuddhayana), hence it is called the profound and vast meaning of all Buddhas. The principles elucidated in this treatise cannot be widely distinguished, hence it is called the 'Sui Fen Zong Chi Shuo' (隨分總持說, 'Explanation of Holding Partially'). Returning to the root through practice, hence it is called 'dedicating this merit to the nature of Dharma'. The merit cultivated is not for oneself, hence it is called 'universally benefiting the realm of sentient beings'. End of the second volume of 'Commentary on the Awakening of Faith in the Mahayana'.