T44n1846_大乘起信論義記
大正藏第 44 冊 No. 1846 大乘起信論義記
No. 1846 [cf. Nos. 1666, 1847]
大乘起信論義記捲上
京兆府魏國西寺沙門釋法藏撰
夫真心寥廓。絕言象于筌蹄。沖漠希夷。亡境智于能所。非生非滅。四相之所不遷。無去無來。三際莫之能易。但以無住為性。隨派分岐。逐迷悟而升沈。任因緣而起滅。雖復繁興鼓躍。未始動於心源。靜謐虛凝。未嘗乖于業果。故使不變性而緣起染凈恒殊。不捨緣而即真凡聖致一。其猶波無異水之動故。即水以辨于波。水無異動之津故。即波以明於水。是則動靜交徹。真俗雙融。生死涅槃夷齊同貫。但以如來抂世。根熟易調。一稟尊言無不懸契。大師沒後。異執紛綸。或趣邪途。或奔小徑。遂使宅中寶藏叵濟乏于孤窮。衣內明珠弗解貧于傭作。加以大乘深旨。沈貝葉而不尋。群有盲徒。馳異路而莫返。爰有大士。厥號馬鳴。慨此頹綱。悼斯淪溺。將欲啟深經之妙旨。再曜昏衢斥邪見之顛眸令歸正趣。使還源者可即返本非遙。造廣論于當時。遐益群品。既文多義邈。非淺識所窺。悲末葉之迷倫。又造斯論。可謂義豐文約。解行俱兼。中下之流。因茲悟入者矣。然則大以包含為義。乘以運載為功。起乃對境
【現代漢語翻譯】 現代漢語譯本： 真心遼闊空曠，超越了言語和形象的表達範圍。它沖虛寂靜，消除了能認知的主體和被認知的客體之間的對立。它不生不滅，不受生、老、病、死四相的變遷影響。它無去無來，不受過去、現在、未來三世的限制。只是以無所住為自性，隨著流派而分歧，隨著迷惑和覺悟而升沉，任由因緣而生起和滅亡。雖然各種現象繁榮興盛，卻從未動搖心性的根源。雖然寂靜虛空凝定，卻從未違背業力因果的規律。因此，不變的自性隨緣而生起，染污和清凈的現象永遠不同；不捨棄因緣而回歸真如，凡夫和聖人的境界最終歸於一致。這就像波浪沒有離開水的運動一樣，所以可以憑藉水來辨別波浪；水沒有離開運動的途徑一樣，所以可以憑藉波浪來明白水。這樣，動和靜相互貫通，真諦和俗諦相互融合，生死和涅槃平等齊一，貫穿始終。只是因為如來應世，眾生的根機成熟容易調伏，一旦接受佛的教誨沒有不立即領悟的。大師涅槃后，各種不同的執見紛紛出現，有的走向邪路，有的奔向小乘。於是使得宅中的寶藏無法救濟貧困的人，衣服里的明珠無法解除傭人的貧窮。加上大乘深奧的旨意，沉沒在貝葉經中而不被尋覓，眾多愚昧的人，奔馳在不同的道路上而不知返回。於是有大菩薩，名叫馬鳴（Ashvaghosa），感慨世風的衰敗，哀悼眾生的沉淪。想要開啟深奧經典的妙旨，再次照亮昏暗的道路，斥責邪見的顛倒，使他們迴歸正道，使那些想要回歸本源的人可以立即返回，迴歸本源並非遙遠。所以在當時造了廣大的論著，廣泛地利益眾生。既然文字繁多意義深遠，不是淺薄的知識所能窺探的。悲憫末世的迷惑，又造了這部論著。可以說是意義豐富文字簡練，解行並重。中等和下等根器的人，因此而悟入真理。 然而，大，以包含為意義。乘，以運載為功用。起，是針對境界而說的。
【English Translation】 English version: The true mind is vast and boundless, transcending the realm of words and images. It is serene and tranquil, eliminating the duality of subject and object. It is neither born nor does it die, unaffected by the four characteristics of birth, old age, sickness, and death. It neither goes nor comes, unconstrained by the three periods of past, present, and future. It simply takes non-abiding as its nature, diverging with different schools, rising and falling with delusion and enlightenment, allowing causes and conditions to arise and cease. Although various phenomena flourish, they never disturb the source of the mind. Although it is tranquil and still, it never deviates from the law of karma and its consequences. Therefore, the unchanging nature gives rise to conditions, and the phenomena of defilement and purity are forever different; without abandoning conditions, it returns to Suchness, and the states of ordinary beings and sages ultimately become one. It is like waves not being different from the movement of water, so one can distinguish waves by means of water; water not being different from the path of movement, so one can understand water by means of waves. Thus, movement and stillness interpenetrate, the ultimate truth and conventional truth merge, and birth and death and Nirvana are equal and unified, pervading throughout. It is only because the Tathagata appeared in the world, and the faculties of beings were mature and easily tamed, that once they received the Buddha's teachings, they immediately understood. After the Great Master's Nirvana, various different attachments arose, some going down the wrong path, some rushing towards the Hinayana. Thus, the treasure in the house could not save the poor and destitute, and the bright pearl in the clothes could not relieve the poverty of the hired worker. In addition, the profound meaning of the Mahayana, was submerged in the palm-leaf manuscripts and not sought after, and many ignorant people, rushed on different roads and did not know how to return. Then there was a great Bodhisattva, named Ashvaghosa (馬鳴), lamenting the decline of the world, and mourning the drowning of beings. Wanting to open the wonderful meaning of the profound scriptures, to illuminate the dark roads again, to rebuke the inverted views of heresy, to make them return to the right path, so that those who want to return to the source can return immediately, and returning to the source is not far away. Therefore, he created a vast treatise at that time, widely benefiting beings. Since the text was voluminous and the meaning profound, it could not be窺探 by shallow knowledge. Grieving for the confusion of the last age, he created this treatise again. It can be said that the meaning is rich and the text is concise, and both understanding and practice are emphasized. Those of middle and lower capacity, can awaken to the truth because of this. However, 'Great' means to encompass. 'Vehicle' means to transport. 'Arising' is in response to the object.
興心。信則于緣決定。往復折徴。故稱為論。故云大乘起信論。余義下當別辨。將釋此論。略開十門。一辨教起所因。二諸藏所攝。三顯教分齊。四教所被機。五能詮教體。六所詮宗趣。七釋論題目。八造論時節。九翻譯年代。十隨文解釋。
初教起因者。略有十因。一依何智。二示何法。三云何示。四以何顯。五依何本。六藉何力。七為何義。八以何緣。九由何起。十幾何益。初依何智者。謂依論主洞契心源之智。隨機巧妙之辯。十地論云。嘆辨才有三種。一真實智。謂無漏智故。二體性成就無量義辨才故。三者果字義成就。復是滑利勝上字義成就故。解云。此初是根本智為依。二是后得智為因。三是言說教為果。是故教起內依智也。二示何法者。謂一心。二門。三大。四信。五行等法。此即是大乘之中起信之法。是所示也。三云何示者。謂以巧便開一味大乘。作法義二種。分一心法。復作二門。析一義理。復為三大。由此善巧而得開示。四以何顯者。謂妙音善字譬喻宗因。方令義理明瞭顯現。五依何本者。謂佛聖言。及正道理。定量為本。六藉何力者。謂歸命三寶。承力請加。賴彼勝力。有所分別故。能造論。七為何義者。謂助佛揚化。摧邪顯正。護持遺法。令久住世。報佛恩故。八以何緣者。謂緣于眾生
【現代漢語翻譯】 現代漢語譯本： 發起信心。如果有了信心，那麼對於因緣就能做出決斷。通過反覆的分析和論證，所以稱為『論』。因此稱為《大乘起信論》。其餘的意義將在後面分別辨析。接下來解釋這部論，大致分為十個方面：一、辨明教法產生的因由；二、屬於哪個藏所攝；三、闡明教法的範圍；四、教法所針對的根機；五、能詮釋教法的體性；六、所詮釋的宗旨和趣味；七、解釋論的題目；八、寫作論的時期；九、翻譯的年代；十、隨著經文進行解釋。
首先，教法產生的因由，大致有十個方面：一、依據什麼智慧？二、揭示什麼法？三、如何揭示？四、用什麼來顯明？五、依據什麼根本？六、憑藉什麼力量？七、爲了什麼意義？八、因為什麼因緣？九、由什麼而起？十、有多少利益？首先，依據什麼智慧？是指論主深刻契合心源的智慧，以及隨機應變的巧妙辯才。《十地論》中說，讚歎辯才共有三種：一是真實智，即無漏智；二是體性成就無量義的辯才；三是果字義成就，又是滑利勝上字義成就。解釋說，這第一個是根本智作為依據，第二個是后得智作為原因，第三個是言說教法作為結果。因此，教法產生於內在的智慧。
二、揭示什麼法？是指一心、二門、三大、四信、五行等法。這些就是大乘之中發起信心的法，是所揭示的內容。三、如何揭示？是指以巧妙的方法，將一味的大乘，分為法義兩種。分析一心之法，又分為二門。解析一個義理，又分為三大。通過這些善巧的方法，才能進行開示。四、用什麼來顯明？是指用美妙的聲音、善巧的文字、譬喻、宗因等，才能使義理明白顯現。五、依據什麼根本？是指佛的聖言，以及正確的道理，以可靠的依據作為根本。六、憑藉什麼力量？是指歸命三寶，承受他們的力量加持。依靠他們殊勝的力量，才能有所分別，才能造論。七、爲了什麼意義？是指幫助佛弘揚教化，摧毀邪說，顯揚正法，護持遺法，使之長久住世，報答佛的恩德。八、因為什麼因緣？是指因為眾生。
【English Translation】 English version: Generating faith. If there is faith, then one can make decisions about conditions. Through repeated analysis and argumentation, it is called a 'Treatise.' Therefore, it is called the 'Awakening of Faith in the Mahayana.' The remaining meanings will be analyzed separately later. Next, to explain this treatise, it is roughly divided into ten aspects: 1. Discriminating the causes of the arising of the teachings; 2. Which collection it belongs to; 3. Clarifying the scope of the teachings; 4. The faculties targeted by the teachings; 5. The nature of the teachings that can be explained; 6. The purpose and interest of what is explained; 7. Explaining the title of the treatise; 8. The time of writing the treatise; 9. The era of translation; 10. Explaining according to the text.
First, the causes of the arising of the teachings, there are roughly ten aspects: 1. Based on what wisdom? 2. Revealing what Dharma (teachings)? 3. How to reveal? 4. What to use to manifest? 5. Based on what foundation? 6. Relying on what power? 7. For what meaning? 8. Because of what conditions? 9. From what does it arise? 10. How many benefits? First, based on what wisdom? It refers to the wisdom of the author of the treatise, who deeply understands the source of the mind, and the skillful eloquence that adapts to circumstances. The Ten Stages Sutra says that there are three kinds of eloquence to praise: First, true wisdom, which is un-leaked wisdom; second, the eloquence of the nature that achieves immeasurable meanings; third, the achievement of the meaning of the fruit character, and also the achievement of the meaning of smooth and superior characters. The explanation says that the first is the fundamental wisdom as the basis, the second is the acquired wisdom as the cause, and the third is the teaching of speech as the result. Therefore, the arising of the teachings is based on inner wisdom.
Second, what Dharma (teachings) is revealed? It refers to the Dharma of One Mind, Two Aspects, Three Greatnesses, Four Faiths, Five Practices, etc. These are the Dharma of generating faith in the Mahayana, which is what is revealed. Third, how to reveal? It refers to using skillful methods to divide the one flavor of Mahayana into two kinds: Dharma and Meaning. Analyzing the Dharma of One Mind, it is divided into Two Aspects. Analyzing one principle, it is divided into Three Greatnesses. Through these skillful methods, it is possible to reveal. Fourth, what to use to manifest? It refers to using wonderful sounds, skillful words, metaphors, principles, and reasons to make the meaning clear and manifest. Fifth, based on what foundation? It refers to the Buddha's holy words and correct principles, using reliable evidence as the foundation. Sixth, relying on what power? It refers to taking refuge in the Three Jewels, receiving their power and blessing. Relying on their superior power, it is possible to distinguish and create treatises. Seventh, for what meaning? It refers to helping the Buddha promote teachings, destroy heresies, manifest the right Dharma, protect the remaining Dharma, so that it can last long in the world, and repay the Buddha's kindness. Eighth, because of what conditions? It refers to because of sentient beings.
欲令離一切苦得究竟樂故。造斯論。九由何起者。謂由菩薩大悲內融愍物長迷。由此造論。法施群品。十幾何益者。略有六種。一未信者。令生信故。二已信者。令得聞慧故。三已聞者。令得思慧故。四已思解者。令得修慧故。五已修行者。令證入故。六已證入者。令圓滿故。略有如是十因緣故。令此教興。更有六因。如瑜伽六十四云。欲造論者。要具六因。一欲令法義當廣流佈故。二欲令種種信解有情。由此因緣。隨一當能入正法故。三為令失沒種種義門。重開顯故。四為欲略攝廣散義故。五為令顯甚深義故。六慾以種種美妙言辭。莊嚴法義生凈信故。此論下八因緣等。及十住毗婆沙論。並大毗婆沙等。各有因緣。可尋彼知之。
二明藏攝分齊者有二。初約所詮三故。教則為三。后約所為二故。教則為二。前中為詮三學故立三藏。一修多羅藏。或云素怛藍。或云修妒路等。並以應語梵名。難得曲耳。此翻名契經。謂契理合機故。名為契。貫穿縫綴。目以為經。佛地論云。貫穿攝持所應說義及所被機故。名素怛藍。即詮定之教。契經即藏。持業釋。二名毗奈耶藏。或云毗那耶。或云毗尼。古翻名滅。謂身語意惡。焚燒行者義同火然。戒能止滅。故稱為滅或。云清涼。以能息惡炎熾相故。今翻為調伏。謂調是調和
【現代漢語翻譯】 現代漢語譯本：爲了使眾生脫離一切痛苦，獲得究竟的快樂，所以造這部論著。關於造論的九個原因是什麼呢？是因為菩薩的大悲心，內心深切地憐憫眾生長久地沉迷不悟，因此造論，以佛法佈施給大眾。那麼，這部論著能帶來多少利益呢？簡略地說有六種：第一，對於未信佛法的人，使他們生起信心；第二，對於已信佛法的人，使他們獲得聽聞佛法的智慧；第三，對於已聽聞佛法的人，使他們獲得思考佛法的智慧；第四，對於已經思考理解佛法的人，使他們獲得修習佛法的智慧；第五，對於已經修行佛法的人，使他們證入佛法；第六，對於已經證入佛法的人，使他們圓滿成就。簡略地說，有以上這十個因緣，使佛法興盛。還有六個原因，如《瑜伽師地論》第六十四卷所說，想要造論的人，必須具備六個原因：第一，希望佛法的義理能夠廣泛流傳；第二，希望各種信解不同的有情眾生，由此因緣，能夠隨順其中之一而進入正法；第三，爲了使已經失傳的各種義理門徑，重新開顯；第四，爲了簡略地攝取廣博分散的義理；第五，爲了顯明甚深的義理；第六，希望用各種美妙的言辭，莊嚴佛法的義理，使眾生生起清凈的信心。這部論著以下的八個因緣等，以及《十住毗婆沙論》（Daśabhūmika-vibhāṣā，解釋菩薩十地的論著），還有《大毗婆沙論》（Mahāvibhāṣā，佛教論書）等，各有其因緣，可以去那裡尋找了解。 接下來闡明三藏（Tripiṭaka，佛教經典的總稱）所包含的內容和範圍，分為兩個方面。首先，從所詮釋的三學（tri-śikṣā，戒定慧）來說，佛法分為三藏。其次，從所教化的對象來說，佛法分為二藏。前面所說的，是爲了詮釋戒、定、慧三學，所以設立三藏。第一是修多羅藏（Sūtra-piṭaka），或者稱為素怛藍（Sūtrānta），或者稱為修妒路等，用相應的梵語發音，很難完全準確。翻譯成漢語是契經，意思是契合真理，符合根機，所以稱為『契』。貫穿連綴，稱為『經』。《佛地論》（Buddhabhūmi-śāstra，唯識宗的論書）中說，貫穿攝持所應說的義理以及所教化的對象，所以稱為素怛藍。也就是詮釋定的教義。契經即是藏，是持業釋。第二是毗奈耶藏（Vinaya-piṭaka），或者稱為毗那耶（Vinaya），或者稱為毗尼。古時候翻譯成『滅』，意思是身語意的惡行，焚燒修行者，意義如同火燃燒。戒律能夠止息滅除惡行，所以稱為『滅』，或者稱為『清涼』，因為它能夠止息惡行的火焰。現在翻譯為調伏，意思是調和。
【English Translation】 English version: This treatise is composed to liberate all beings from suffering and lead them to ultimate happiness. What are the nine reasons for composing this treatise? It is due to the great compassion of the Bodhisattva, who deeply pities beings lost in prolonged delusion. Therefore, this treatise is composed to bestow the Dharma upon all. How many benefits can this treatise bring? Briefly, there are six: First, for those who do not believe in the Dharma, it generates faith. Second, for those who already believe, it enables them to gain wisdom through hearing the Dharma. Third, for those who have heard the Dharma, it enables them to gain wisdom through contemplation. Fourth, for those who have contemplated and understood the Dharma, it enables them to gain wisdom through practice. Fifth, for those who are already practicing the Dharma, it enables them to attain realization. Sixth, for those who have already attained realization, it enables them to achieve perfection. Briefly, there are these ten causes and conditions that lead to the flourishing of the Dharma. There are also six reasons, as stated in the sixty-fourth volume of the Yogācārabhūmi-śāstra (瑜伽師地論，Treatise on the Stages of Yoga Practice): One who wishes to compose a treatise must possess six reasons: First, to widely disseminate the meaning of the Dharma. Second, to enable beings with various beliefs and understandings to enter the correct Dharma through one of these causes and conditions. Third, to reopen and reveal various lost aspects of meaning. Fourth, to briefly summarize the vast and scattered meanings. Fifth, to reveal profound meanings. Sixth, to adorn the meaning of the Dharma with various beautiful words, generating pure faith. The eight causes and conditions mentioned below in this treatise, as well as the Daśabhūmika-vibhāṣā (十住毗婆沙論，Commentary on the Ten Stages Sutra), and the Mahāvibhāṣā (大毗婆沙論，Great Commentary), each have their own causes and conditions, which can be found and understood there. Next, clarifying the contents and scope of the Tripiṭaka (三藏，Three Baskets), there are two aspects. First, based on the three studies (tri-śikṣā，戒定慧) it elucidates, the teachings are divided into three piṭakas. Second, based on the beings it teaches, the teachings are divided into two piṭakas. The former is established to elucidate the three studies of morality, concentration, and wisdom, hence the three piṭakas. The first is the Sūtra-piṭaka (修多羅藏), also called Sūtrānta (素怛藍), or Sūtra, etc. It is difficult to pronounce the corresponding Sanskrit names accurately. Translated into Chinese, it is called Qijing (契經), meaning it accords with truth and suits the capacity of beings, hence the term 'accord'. Stringing together is called 'sūtra'. The Buddhabhūmi-śāstra (佛地論，Treatise on the Buddha Land) states that it strings together and holds the meanings that should be spoken and the beings that should be taught, hence the term Sūtrānta. That is, it elucidates the teachings on samādhi. The Sūtra is the piṭaka, which is a possessive compound. The second is the Vinaya-piṭaka (毗奈耶藏), also called Vinaya (毗那耶), or Vinī. In ancient times, it was translated as 'extinction', meaning the evil deeds of body, speech, and mind burn the practitioner, like a fire. The precepts can stop and extinguish evil deeds, hence it is called 'extinction', or 'coolness', because it can extinguish the flames of evil. Now it is translated as 'taming', meaning to harmonize.
。伏是折伏。則調和控御身語意業。制伏除滅諸惡行故。調伏是行。即所詮戒行。調伏之藏。依主釋。以從所詮為名故。三阿毗達磨藏。或云阿毗曇。古譯為無比法。謂阿毗云無比。達磨云法。即無分別智分別法相。更無有法能比於此故。云無比法。今譯為對法。謂阿毗是能對智。達磨是所對境法。謂以正智。妙盡法源。簡擇法相。分明指掌。如對面見。故云對法。對法是所詮之慧。即對法之藏。亦依主釋。從所詮為目。又或名伏法擇法數法通法大法等。並隨義之名。如余說。問若此三藏於彼三學各詮一學。何故雜集論第十一云。複次開示三學立素怛藍。開示戒定名毗柰耶。開示慧學名阿毗達磨。答若依克性門。如前各詮一。若依兼正門。則如集論說。以經寬故具三。律次具二。論狹唯一。亦是本末門。謂經是本。餘二次第末也。此論于彼三藏之中。對法藏攝。問如瑜伽八十一云。謂諸經典。循環研核。摩怛理迦。且如一切了義經。皆名摩怛理迦。謂於是處世尊自廣分別法相。準此文證。縱對法藏。亦是佛說。此論既是如來滅后菩薩所作。何得亦入達摩藏收。答有二義。一準瑜伽。是彼種類故。入彼攝。二準摩訶摩耶經。佛說馬鳴善說法要。既言善說。即是如來懸印所說。故知亦得入此藏收。因此通論。如來說法有其
【現代漢語翻譯】 現代漢語譯本：『伏』是折伏（通過修行來降伏煩惱）。也就是調和控制身、語、意三業，制止、降伏、消除各種惡行。因此，調伏就是修行，即所詮釋的戒行。『調伏之藏』是依主釋（一種梵文複合詞的解釋方法），因為它以所詮釋的內容來命名。三阿毗達磨藏（Abhidhamma Pitaka），有時也寫作『阿毗曇』，古譯為『無比法』。『阿毗』意為『無比』，『達磨』意為『法』，指的是無分別智分別法相，再沒有其他法能夠與此相比，所以稱為『無比法』。現在譯為『對法』，『阿毗』是能對之智，『達磨』是所對之境法。也就是說，用正智精妙地探究法的根源，簡擇法相，分明如指掌，就像面對面看見一樣，所以稱為『對法』。對法是所詮釋的智慧，即對法之藏，也是依主釋，從所詮釋的內容來命名。又或者名為伏法、擇法、數法、通法、大法等，都是隨義而立的名。正如其他地方所說。問：如果這三藏分別詮釋三學中的一學，為什麼《雜集論》第十一卷說：『其次，開示三學，建立素怛藍（Sutra，經藏），開示戒定名為毗柰耶（Vinaya，律藏），開示慧學名為阿毗達磨（Abhidhamma，論藏）』？答：如果依據克性門（嚴格定義），就像前面所說，各詮釋一學。如果依據兼正門（兼顧主要和次要），則如《雜集論》所說，因為經藏寬泛，所以包含三學；律藏次之，包含二學；論藏狹窄，只包含一學。這也是本末門（根本和枝末）的說法，即經藏是根本，其餘二藏是次第的枝末。此論在三藏之中，屬於對法藏所攝。問：如《瑜伽師地論》第八十一卷說：『所謂的經典，循環研核，摩怛理迦（Matrika，本母）。比如一切了義經，都名為摩怛理迦。也就是說，世尊在這些地方親自廣泛地分別法相。』按照這段經文的證據，即使是對法藏，也是佛所說。此論既然是如來滅度后菩薩所作，怎麼也能收入達摩藏（Dharma Pitaka，法藏）中呢？答：有兩種解釋。一是按照《瑜伽師地論》，因為是同類，所以歸入其中。二是按照《摩訶摩耶經》，佛說馬鳴善於說法要。既然說是『善說』，就是如來懸記認可的說法，所以可知也可以收入此藏。因此通盤來說，如來說法有其...
【English Translation】 English version: 'Fu' means subduing (subduing afflictions through practice). That is, harmonizing and controlling the three karmas of body, speech, and mind, and restraining, subduing, and eliminating all kinds of evil deeds. Therefore, subduing is practice, that is, the precepts and conduct that are explained. 'Treasury of Subduing' is a Tatpurusha compound (a method of explaining Sanskrit compound words), because it is named after the content it explains. The three Abhidhamma Pitaka (阿毗達磨藏) are sometimes written as 'Abhidhamma', and were translated in ancient times as 'Incomparable Dharma'. 'Abhi' means 'incomparable', and 'Dharma' means 'law', referring to the wisdom of non-discrimination that distinguishes the characteristics of phenomena. There is no other law that can be compared to this, so it is called 'Incomparable Dharma'. It is now translated as 'Counter-Dharma', where 'Abhi' is the wisdom that can counter, and 'Dharma' is the object of the counter. That is to say, using correct wisdom to exquisitely explore the source of the Dharma, select the characteristics of phenomena, and clearly point them out like seeing them face to face, so it is called 'Counter-Dharma'. Counter-Dharma is the wisdom that is explained, that is, the Treasury of Counter-Dharma, which is also a Tatpurusha compound, named after the content it explains. It is also called Dharma of Subduing, Dharma of Selection, Dharma of Numbers, Dharma of Penetration, Great Dharma, etc., all of which are names established according to their meanings, as mentioned elsewhere. Question: If these three pitakas each explain one of the three learnings, why does the eleventh volume of the Samuccaya-vyākhyā (雜集論) say: 'Furthermore, to reveal the three learnings, the Sutra (素怛藍) is established; to reveal precepts and concentration is called Vinaya (毗柰耶); to reveal the learning of wisdom is called Abhidhamma (阿毗達磨)'? Answer: If based on the strict definition, as mentioned earlier, each explains one learning. If based on the inclusive definition, then as the Samuccaya-vyākhyā says, because the Sutra Pitaka is broad, it contains the three learnings; the Vinaya Pitaka is next, containing two learnings; the Abhidhamma Pitaka is narrow, containing only one learning. This is also the saying of root and branch, that is, the Sutra Pitaka is the root, and the other two pitakas are the branches in order. This treatise, among the three pitakas, belongs to the Abhidhamma Pitaka. Question: As the eighty-first volume of the Yogācārabhūmi-śāstra (瑜伽師地論) says: 'The so-called scriptures, repeatedly studied and examined, are the Matrika (摩怛理迦). For example, all definitive meaning sutras are called Matrika. That is to say, in these places, the World Honored One personally and extensively distinguishes the characteristics of phenomena.' According to the evidence of this passage, even the Abhidhamma Pitaka is spoken by the Buddha. Since this treatise was made by a Bodhisattva after the Nirvana of the Tathagata, how can it also be included in the Dharma Pitaka (達摩藏)? Answer: There are two explanations. First, according to the Yogācārabhūmi-śāstra, because it is of the same kind, it is included in it. Second, according to the Mahāmāyā Sutra (摩訶摩耶經), the Buddha said that Ashvaghosa (馬鳴) was good at expounding the essentials of the Dharma. Since it is said to be 'good at expounding', it is the saying that the Tathagata predicted and recognized, so it can be included in this pitaka. Therefore, generally speaking, the Buddha's teachings have their...
三種。一佛自說。二加他說。三懸許說。此論即當懸許說也。二約所為二故。教即為二者。但根有利鈍。法有淺深故。合三藏分為二種。故莊嚴論第四云。此藏由上下乘差別故。復說為聲聞藏及菩薩藏。問。彼三及二云何名藏。答由攝故。謂攝一切所應知義。解云。是故為彼聲聞鈍根下乘依法執分別。施設三藏。詮示聲聞理行果等。名聲聞藏。為諸菩薩利根上乘依三無性二無我智。施設三藏。詮示菩薩理行位果。名菩薩藏。問經中為諸緣覺說因緣法。何故獨覺不立藏名。答若依普超三昧經及入大乘論。即約三乘而立三藏。今依攝論及莊嚴論。約上下乘分為二藏。故不立也。問何故二教廢立不同。答但彼獨覺與此聲聞有同有異。謂約教行少分不同。分三乘藏。約彼理果全體不殊故。合為一藏。謂同斷我執同證生空。果同羅漢。故不別立。是故經論開合不同。如是此論二藏之中菩薩藏攝。
第三顯教分齊者。于中有二。先敘諸教。后隨教辨宗。前中此方諸德立教開宗紛擾多端。難可具陳。略述十家。如華嚴疏中。又古代譯經。西來三藏。所立教相。亦有多門。略舉五家。亦如彼說。今中天竺國三藏法師地婆訶羅。唐言日照。在寺翻譯。余親問。說云。近代天竺那爛陀寺。同時有二大德論師。一曰戒賢。一曰智光。並
【現代漢語翻譯】 現代漢語譯本 三種。一、佛陀親自宣說（一佛自說）。二、由他人代佛宣說（二加他說）。三、佛陀預先允許他人宣說（三懸許說）。此論應當屬於佛陀預先允許他人宣說。 二、根據所教化的對象分為兩種。教法之所以分為兩種，是因為眾生的根器有利鈍之分，佛法的義理有深淺之別。因此，將三藏合為兩種。所以《莊嚴論》第四卷說：『此藏由於上下乘的差別，又可說為聲聞藏及菩薩藏。』問：這三藏和二藏，為什麼稱為『藏』呢？答：因為具有『攝』的作用。即能攝持一切所應知曉的義理。解釋說：因此，爲了那些聲聞乘的鈍根下乘者，依據依法執著分別的教義，施設三藏，詮釋聲聞乘的理、行、果等，稱為聲聞藏。爲了那些菩薩乘的利根上乘者，依據三無性、二無我的智慧，施設三藏，詮釋菩薩乘的理、行、位、果，稱為菩薩藏。問：經典中也為緣覺（Pratyekabuddha）宣說因緣法，為什麼緣覺不單獨設立一個藏呢？答：如果依據《普超三昧經》和《入大乘論》，就是根據三乘而設立三藏。現在依據《攝大乘論》和《莊嚴論》，根據上下乘分為二藏，所以不設立緣覺藏。問：為什麼二教的廢立不同呢？答：因為緣覺與聲聞有同有異。從教法和修行上來說，有少部分不同，所以分立三乘藏；從理和果上來說，總體上沒有差別，所以合為一藏。即都斷除了我執，都證得了人無我（生空），果位都是阿羅漢（Arhat）。所以不單獨設立緣覺藏。因此，經典和論典的開合不同。像這樣，此論屬於二藏之中的菩薩藏。 第三、闡明教法的界限。其中分為兩部分：先敘述各種教法，然後根據教法辨別宗派。前面一部分中，此地（指中國）的諸位大德設立教法、開創宗派，紛繁複雜，難以全部陳述。略述十家。如《華嚴疏》中所說。還有古代翻譯經典、從西方來的三藏法師（Tripitaka Master），所設立的教相，也有多種。略舉五家，也如《華嚴疏》中所說。現在中天竺國的地婆訶羅（Divakara）三藏法師，唐言為日照，在寺廟中翻譯經典。我親自詢問他，他說：近代天竺那爛陀寺（Nalanda Monastery），同時有兩位大德論師，一位叫做戒賢（Silabhadra），一位叫做智光（Jnana Prabha）。
【English Translation】 English version There are three types: 1. Buddha's own teaching (Eka-buddha-svayam-ukta). 2. Teaching by others on behalf of the Buddha (Dvitīya-para-ukta). 3. Teaching permitted in advance by the Buddha (Tritīya-anujñāta-ukta). This treatise should belong to the category of teaching permitted in advance. Secondly, based on the recipients, there are two types. The teachings are divided into two because the faculties of beings are sharp or dull, and the meanings of the Dharma are profound or shallow. Therefore, the three pitakas (Tripitaka) are combined into two types. Thus, the fourth volume of the Śāstra on Ornamentation says: 'This pitaka is further said to be the Śrāvakapiṭaka and the Bodhisattvapiṭaka due to the difference between the superior and inferior vehicles.' Question: Why are these three and two called 'pitaka'? Answer: Because of their function of 'containing'. That is, they contain all the meanings that should be known. Explanation: Therefore, for those Śrāvakas (hearers) of dull faculties and the inferior vehicle, based on the teachings of attachment to the Dharma and discrimination, the three pitakas are established, explaining the principles, practices, and fruits of the Śrāvakayāna, and are called the Śrāvakapiṭaka. For those Bodhisattvas of sharp faculties and the superior vehicle, based on the wisdom of the three non-natures (Trisvabhāva) and the two non-selves (Dvinairātmya), the three pitakas are established, explaining the principles, practices, stages, and fruits of the Bodhisattvayāna, and are called the Bodhisattvapiṭaka. Question: In the sutras, the law of dependent origination is also taught to the Pratyekabuddhas (Solitary Buddhas), why is a separate pitaka not established for the Pratyekabuddhas? Answer: If based on the Sutra of Universal Transcendence Samadhi and the Treatise on Entering the Mahāyāna, the three pitakas are established based on the three vehicles. Now, based on the Compendium of the Mahāyāna and the Śāstra on Ornamentation, they are divided into two pitakas based on the superior and inferior vehicles, so a Pratyekabuddha pitaka is not established. Question: Why are the establishment and abolishment of the two teachings different? Answer: Because the Pratyekabuddhas and the Śrāvakas have similarities and differences. In terms of teachings and practices, there are slight differences, so the three vehicle pitakas are established separately; in terms of principles and fruits, there is no overall difference, so they are combined into one pitaka. That is, they both cut off self-grasping, and both realize the emptiness of self (person without self, pudgala-nairātmya), and the fruit is the same as Arhat (worthy one). Therefore, a separate pitaka is not established. Thus, the opening and closing of the sutras and treatises are different. In this way, this treatise is included in the Bodhisattvapiṭaka among the two pitakas. Thirdly, clarifying the boundaries of the teachings. There are two parts: first, narrating the various teachings, and then distinguishing the schools according to the teachings. In the first part, the various virtues in this land (referring to China) established teachings and founded schools, which are numerous and difficult to fully describe. Briefly describe ten schools, as mentioned in the Commentary on the Avataṃsaka Sutra. Also, the teachings established by the ancient translators of scriptures and the Tripitaka Masters who came from the West are also diverse. Briefly mention five schools, as also mentioned in that commentary. Now, the Tripitaka Master Divakara (meaning 'Sunlight' in Tang Chinese) from Central India is translating scriptures in the temple. I personally asked him, and he said: In recent times, at Nalanda Monastery in India, there were two great masters of treatises at the same time, one called Śīlabhadra (Virtue of Discipline), and the other called Jñānaprabha (Light of Wisdom).
神解超倫。聲高五印。六師稽顙。異部歸誠。大乘學人仰之如日月。獨步天竺。各一人而已。遂所承宗異。立教互違。謂戒賢則遠承彌勒無著。近踵護法難陀。依深密等經瑜伽等論。立三種教。以法相大乘為真了義。謂佛初鹿園轉於四諦小乘法輪。說諸有為法從緣生。以破外道自性因等。又由緣生無人我故。翻彼外道說有我等。然猶未說法無我理。即四阿含經等。第二時中。雖依遍計所執。而說諸法自性皆空。翻彼小乘。然于依他圓成。猶未說有。即諸部般若等。第三時中。就大乘正理。具說三性三無性等。方為盡理。即解深密經等。是故於彼因緣生法。初唯說有。即墮有邊。次唯說空。即墮空邊。既各墮邊。俱非了義。后時具說所執性空。餘二為有。契合中道。方爲了義。此依解深密經判。二智光論師遠承文殊龍樹。近稟提婆清辯。依般若等經中觀等論。亦立三教。以明無相大乘為真了義。謂佛初鹿園為諸小根說於四諦。明心境俱有。次於中時。為彼中根說法相大乘。明境空心有唯識道理。以根猶劣未能令入平等真空故作是說。于第三時。為上根說無相大乘。辨心境俱空。平等一味為真了義。又初則漸破外道自性等。故說因緣生法決定是有。次則漸破小乘緣生實有之執。故說依他因緣假有。以彼怖畏此真空故。猶在
假有而接引之。后時方就究竟大乘。說此緣生即是性空平等一相。是故即判法相大乘有所得等。為第二時非真了義也。此三教次第。如智光論師般若燈論釋中。引大乘妙智經說。問此二所說。既各聖教互為矛楯。未審二說可和會以不。答此有二義。謂無會無不會。初無會者。既並聖教隨緣益物。何俟須會。即是智論四悉檀中。各各為人悉檀。是故雖有相違。而不可會。亦是攝論四意趣中。眾生樂欲意趣。於一法中或贊或毀。是故二說不須和會。二無不會者。通論此二所設教門。了與不了有其二門。一約攝生寬狹。言教具闕。以明瞭不了。二約益物漸次。顯理增微。以明瞭不了。初中有二。先約攝生寬狹者。依解深密經。初時唯為發趣聲聞乘說。第二時中唯為發趣大乘者說。此二各唯攝一類機。攝機不盡。故各非了。第三時中普為發趣一切乘者說。此中攝機普該諸乘。故云普為一切乘說。攝機周盡。方爲了義。二約言教具闕者。約機取教。則初時唯說小乘。第二唯說大乘。第三具說三乘。前二各互闕教不具。故非了義。后一具三乘。教滿爲了義。由此等義。是故第三方爲了義。戒賢所立依此門判。第二門內亦二。初約益物漸次者。謂初時所說唯令眾生得小乘益。益未究竟。故非了義。第二時中雖益通大小。然不能令趣寂
【現代漢語翻譯】 現代漢語譯本 假設有佛菩薩以方便法門接引眾生，之後才讓他們逐漸進入究竟的大乘佛法。這時，才為他們宣說緣起性空，諸法平等不二的道理。因此，就判定之前所說的法相大乘是有所得的，是第二時的教法，並非究竟了義。這三種教法的次第，就像智光論師在《般若燈論釋》中引用《大乘妙智經》所說的那樣。有人問：這兩種說法既然都是聖教，卻互相矛盾，不知道這兩種說法是否可以調和？回答說：這有兩種意義，即可以調和與不可以調和。首先說不可以調和，既然都是聖教，都是爲了隨順因緣利益眾生，又何必一定要調和呢？這就是《智論》四悉檀（世界悉檀，各各為人悉檀，對治悉檀，第一義悉檀）中的各各為人悉檀，所以即使有矛盾，也不可以調和。這也是《攝論》四意趣（平等意趣、別時意趣、別義意趣、眾生樂欲意趣）中的眾生樂欲意趣，對於同一種法，有時讚歎，有時譭謗，所以這兩種說法不需要調和。其次說可以調和，總的來說，這兩種教法設立的門徑，有了解與不瞭解兩種。一是根據攝受眾生的寬窄，以及言教是否完備來區分了解與不瞭解。二是根據利益眾生的漸次，以及顯現的道理是深是淺來區分了解與不瞭解。第一種情況又分為兩種。先說根據攝受眾生的寬窄來區分，根據《解深密經》，初時只是為趣向聲聞乘（Śrāvakayāna）[小乘，聲聞乘]的人說，第二時只是為趣向大乘（Mahāyāna）[大乘]的人說。這兩種教法各自只攝受一類根機的眾生，攝受的根機不全面，所以都不是了義。第三時是普遍為趣向一切乘（Yāna）[乘]的人說，這裡攝受的根機普遍涵蓋各種乘，所以說是普遍為一切乘說。攝受的根機周全完備，才是了義。再說根據言教是否完備來區分，根據根機來選擇教法，那麼初時只說小乘，第二時只說大乘，第三時具說三乘。前兩種教法各自缺少其他教法，不完備，所以不是了義。后一種教法具足三乘，教法圓滿，才是了義。由於這些原因，所以第三方才是了義。戒賢（Śīlabhadra）[印度佛教論師]所立的觀點就是依據這種方式判定的。第二種情況也分為兩種。先說根據利益眾生的漸次來區分，初時所說的只是讓眾生得到小乘的利益，利益還不究竟，所以不是了義。第二時中，雖然利益可以通向大小乘，但不能讓眾生趣向寂滅
【English Translation】 English version Suppose there are Buddhas and Bodhisattvas who use expedient means to guide sentient beings, and only later allow them to gradually enter the ultimate Mahāyāna (大乘)[Great Vehicle] Buddhism. At this time, they will explain to them the principle of dependent origination and emptiness, and the equality and non-duality of all dharmas. Therefore, it is judged that the Dharma Characteristics Mahāyāna (法相大乘)[Dharma Characteristics Great Vehicle] previously spoken of is with attainment, and is the teaching of the second period, not the ultimate meaning. The order of these three teachings is like what the master Zhi Guang (智光)[Zhi Guang] said in the commentary on the Prajñāpradīpa (般若燈論)[Lamp of Wisdom Treatise], quoting the Mahāyāna Mahāprajñā Sūtra (大乘妙智經)[Great Vehicle Wonderful Wisdom Sutra]. Someone asked: Since these two statements are both sacred teachings, but they contradict each other, I wonder if these two statements can be reconciled? The answer is: There are two meanings to this, namely, can be reconciled and cannot be reconciled. First, to say that they cannot be reconciled, since they are both sacred teachings, they are both to benefit sentient beings according to conditions, so why must they be reconciled? This is the 'each for each' (各各為人悉檀) of the four siddhāntas (四悉檀)[four kinds of explanations] in the Treatise on the Great Perfection of Wisdom (智論)[Great Perfection of Wisdom], so even if there are contradictions, they cannot be reconciled. This is also the 'intention of the desire of sentient beings' (眾生樂欲意趣) of the four intentions (四意趣)[four intentions] in the Compendium of the Mahāyānasaṃgraha (攝論)[Compendium of the Mahāyānasaṃgraha], sometimes praising and sometimes slandering the same Dharma, so these two statements do not need to be reconciled. Secondly, to say that they can be reconciled, generally speaking, the paths established by these two teachings have two aspects: understanding and not understanding. One is to distinguish understanding and not understanding based on the breadth of receiving sentient beings and whether the teachings are complete. The second is to distinguish understanding and not understanding based on the gradual benefit of sentient beings and whether the revealed principles are deep or shallow. The first situation is further divided into two types. First, to distinguish based on the breadth of receiving sentient beings, according to the Saṃdhinirmocana Sūtra (解深密經)[Explanation of the Profound Secrets Sutra], the first period was only for those who were interested in the Śrāvakayāna (聲聞乘)[Vehicle of Hearers] to say, and the second period was only for those who were interested in the Mahāyāna (大乘)[Great Vehicle] to say. These two teachings each only receive one type of sentient beings, and the sentient beings received are not comprehensive, so they are not definitive. The third period is to say universally for those who are interested in all Yānas (乘)[Vehicles], and the sentient beings received here universally cover all vehicles, so it is said to be universally for all vehicles. The sentient beings received are comprehensive and complete, and only then is it definitive. Furthermore, to distinguish based on whether the teachings are complete, according to the sentient beings to choose the teachings, then the first period only speaks of the Śrāvakayāna (小乘)[Small Vehicle], the second period only speaks of the Mahāyāna (大乘)[Great Vehicle], and the third period speaks of the three vehicles completely. The first two teachings each lack other teachings and are incomplete, so they are not definitive. The latter teaching is complete with the three vehicles, and the teachings are complete, and only then is it definitive. For these reasons, the third party is definitive. The view established by Śīlabhadra (戒賢)[Indian Buddhist master] is based on this method of judgment. The second situation is also divided into two types. First, to distinguish based on the gradual benefit of sentient beings, what was said in the first period was only to allow sentient beings to obtain the benefits of the Śrāvakayāna (小乘)[Small Vehicle], and the benefits were not yet ultimate, so it was not definitive. In the second period, although the benefits could lead to both the Great and Small Vehicles, it could not lead sentient beings to quiescence.
二乘亦得大乘。是故此說亦非盡理。第三時中普皆令得大乘之益。縱入寂者亦令迴向大菩提故。是故經云。唯此一事實。餘二則非真。又云。若以小乘化。我則墮慳貪。此事為不可。是故此說方爲了義。二約顯理增微者。初說緣生以為實有。次說緣生以為假有。后說緣生方是性空。前二所說顯理未周。會緣未盡。故非了義。后一顯理至究。會緣相盡。故爲了義。由此等義。是故第三方為究竟了義大乘。亦即初唯小乘。次具三乘。后唯一乘故也。智光所立依此門判。由有如此二種門故。是故聖教各依一勢以明權實。互不相違。問若如所說。兩宗各初唯說小乘。何故華嚴亦最初說。而非小乘。答此難諸德總有三釋。一云。約漸悟機立三法輪有此漸次。若頓悟機。則最初亦說彼華嚴等。若爾。密跡力士經初時具說三乘之法。此為其漸。為其頓耶。若是漸教。應唯說小。若是頓教。應唯說大。是故難解。一云。若依顯了門。則如前有此三法次第。若約秘密門。則同時皆有。若爾。則初時小顯而大密。何不以大顯而小密耶。又判此顯密。出何聖教。理既不齊。又無聖教。故亦難依。一云。但是如來圓音一演。異類等解。就小結集。故唯說小。就大結集故唯說大。就通結集故說三乘。若爾。說華嚴時。何故聲聞不聞自所聞。乃如聾
【現代漢語翻譯】 現代漢語譯本 二乘（聲聞乘和緣覺乘）也能證得大乘（菩薩乘）的果位。因此，這種說法並非完全合理。在第三個時期，佛陀普遍使眾生獲得大乘的利益，即使是已經入于寂滅的修行者，也引導他們迴向于大菩提（無上智慧）。所以經典上說：『只有這一件事是真實的，其餘兩種都不是真實的。』又說：『如果我用小乘（聲聞乘和緣覺乘）來教化眾生，我就犯了慳吝之罪。』這件事是不可能的。因此，這種說法才是究竟了義。二、從闡明真理的深刻程度來說：最初說緣起是實有，其次說緣起是假有，最後說緣起才是性空。前兩種說法闡明真理不夠圓滿，對緣起的理解不夠透徹，所以不是究竟了義。后一種說法闡明真理達到究竟，對緣起的理解也完全透徹，所以是究竟了義。由於這些原因，所以第三個時期才是究竟了義的大乘，也就是最初只有小乘，其次具有三乘，最後只有一乘。智光所立的觀點就是依據這種判教方式。由於有這兩種判教方式，所以聖教（佛陀的教誨）各自依據一種趨勢來闡明權巧方便和真實究竟，彼此並不矛盾。問：如果像您所說，兩宗（唯識宗和三論宗）最初都只說小乘，為什麼《華嚴經》一開始就說大乘，而不是小乘呢？答：對於這個問題，諸位大德總共有三種解釋。第一種解釋是：根據漸悟根機的眾生設立三法輪（佛陀的三次說法），所以有這種漸次的順序。如果是頓悟根機的眾生，那麼一開始就說《華嚴經》等大乘經典。如果這樣，那麼《密跡金剛力士經》在最初就具足宣說了三乘之法，這算是漸教還是頓教呢？如果是漸教，應該只說小乘；如果是頓教，應該只說大乘。所以這個問題很難解釋。第二種解釋是：如果依據顯了門，那麼就像前面所說的那樣，有這三種教法的次第。如果依據秘密門，那麼同時都有。如果這樣，那麼最初是小乘顯而大乘密，為什麼不以大乘顯而小乘密呢？又根據什麼聖教來判斷這種顯密呢？道理既然不一致，又沒有聖教依據，所以也很難採納。第三種解釋是：只是如來（佛陀）用圓滿的聲音說法，不同種類的眾生各自理解。就小乘的理解進行結集，所以只說小乘；就大乘的理解進行結集，所以只說大乘；就通於三乘的理解進行結集，所以說三乘。如果這樣，那麼在說《華嚴經》時，為什麼聲聞（小乘修行者）聽不到自己所能聽到的內容，就像聾子一樣呢？
【English Translation】 English version The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can also attain the Mahāyāna (Bodhisattvayāna). Therefore, this statement is not entirely reasonable. In the third period, the Buddha universally enabled sentient beings to obtain the benefits of the Mahāyāna, and even those practitioners who had already entered into Nirvana were guided to dedicate themselves to Anuttarā-samyak-saṃbodhi (supreme wisdom). Therefore, the scriptures say: 'Only this one thing is true, the other two are not true.' It also says: 'If I were to teach sentient beings with the Small Vehicle (Śrāvakayāna and Pratyekabuddhayāna), I would be committing the sin of stinginess.' This is impossible. Therefore, this statement is the ultimate meaning. Secondly, in terms of the depth of elucidating the truth: initially, it was said that dependent origination is real; secondly, it was said that dependent origination is provisionally existent; and finally, it was said that dependent origination is emptiness by nature. The first two statements do not fully elucidate the truth, and the understanding of dependent origination is not thorough enough, so it is not the ultimate meaning. The latter statement elucidates the truth to the ultimate, and the understanding of dependent origination is also completely thorough, so it is the ultimate meaning. For these reasons, the third period is the ultimate Mahāyāna, that is, initially there was only the Small Vehicle, then there were three vehicles, and finally there was only one vehicle. Zhiguang's view is based on this method of doctrinal classification. Because there are these two methods of doctrinal classification, the sacred teachings (the Buddha's teachings) each rely on a trend to elucidate skillful means and ultimate truth, and they do not contradict each other. Question: If, as you said, both schools (Yogācāra and Mādhyamaka) initially only spoke of the Small Vehicle, why does the Avataṃsaka Sūtra speak of the Mahāyāna from the beginning, and not the Small Vehicle? Answer: There are three explanations for this question from various virtuous ones. The first explanation is: the three turnings of the Dharma wheel (the Buddha's three teachings) are established according to the sentient beings of gradual enlightenment, so there is this gradual order. If it is a sentient being of sudden enlightenment, then the Avataṃsaka Sūtra and other Mahāyāna scriptures are spoken of from the beginning. If so, then the Guhyasamāja Ārya Akṣobhya Tantra fully expounds the teachings of the three vehicles from the beginning, is this considered a gradual teaching or a sudden teaching? If it is a gradual teaching, it should only speak of the Small Vehicle; if it is a sudden teaching, it should only speak of the Mahāyāna. Therefore, this question is difficult to explain. The second explanation is: if based on the explicit door, then as mentioned earlier, there is this order of the three teachings. If based on the secret door, then they all exist simultaneously. If so, then initially the Small Vehicle is explicit and the Mahāyāna is secret, why not make the Mahāyāna explicit and the Small Vehicle secret? Also, according to which sacred teaching is this explicit and secret judged? Since the reasoning is inconsistent and there is no scriptural basis, it is also difficult to adopt. The third explanation is: it is just that the Tathāgata (Buddha) speaks with a perfect voice, and different kinds of sentient beings understand it differently. The understanding of the Small Vehicle is compiled, so only the Small Vehicle is spoken of; the understanding of the Mahāyāna is compiled, so only the Mahāyāna is spoken of; the understanding of the three vehicles is compiled, so the three vehicles are spoken of. If so, then when the Avataṃsaka Sūtra is spoken, why can't the Śrāvakas (Small Vehicle practitioners) hear what they can hear, like a deaf person?
盲無所見聞。是亦難解。今解此難。泛論如來圓音說法。大例有二。一為此世根定者說。二為此世根不定說。初中自有三節。一或有眾生。此世小乘限性定者。唯見如來從始至終但說小乘。如小乘諸部不信大乘者是。二或有眾生。此世三乘根性熟者。則唯見如來從始至終但說三乘。如密跡力士經。說佛初鹿園說法之時。無量眾生得阿羅漢果。無量眾生得辟支佛道。無量眾生髮菩提心住初地等。廣如彼說。大品經中亦同此說。是故后時所說皆通三乘。如諸大乘經中說也。三或有眾生。此世一乘根性熟者。則唯見如來初樹王下華藏界中。依海印三昧。說無盡圓滿自在法門。唯為菩薩。如華嚴經等說。是故諸說各據當根所得。互不相違也。二不定根者有二位。一此世小乘根不定故。堪可進入三乘位者。則初聞唯小為不了教。次唯說大亦非了教。后具說三乘方爲了義。故有深密經中三時教也。二此世小乘根不定故。堪可進入一乘位者。則初聞小乘為不了教。次通三乘亦非了教。后唯說一乘方爲了教。智光所立當此意也。是故由有於此世中根定不定二位別故。令此教門或有前後。或無前後也。上來總明敘會諸教竟。第二隨教辨宗者。現今東流一切經論。通大小乘。宗途有四。一隨相法執宗。即小乘諸部是也。二真空無相宗。即般
【現代漢語翻譯】 現代漢語譯本 『盲無所見聞』，這是很難理解的。現在解釋這個難點，概括地談論如來圓滿的音聲說法，大致有兩種情況：一是為這一世根性已定的人說法，二是為這一世根性未定的人說法。 第一種情況又分為三個小節：一，或許有眾生，這一世是小乘根性，且侷限於小乘，認為如來從始至終只說小乘法。就像小乘各部不相信大乘法的人那樣。二，或許有眾生，這一世是三乘根性已經成熟的人，那麼他們就認為如來從始至終只說三乘法。例如《密跡金剛力士經》中說，佛陀最初在鹿野苑說法的時候，無數眾生證得阿羅漢果，無數眾生證得辟支佛道，無數眾生髮起菩提心，安住于初地等等。詳細情況如該經所說。《大品般若經》中也有相同的說法。因此，後來所說的法都通於三乘，就像各大乘經典中所說的那樣。三，或許有眾生，這一世是一乘根性已經成熟的人，那麼他們就認為如來最初在菩提樹下華藏世界中，依靠海印三昧，宣說無盡圓滿自在的法門，只為菩薩而說，就像《華嚴經》等所說。因此，各種說法都是根據各自的根性所得，互相不矛盾。 第二種情況，根性不定的人有兩種情況：一，這一世小乘根性不定，可以進入三乘果位的人，那麼他們最初聽聞小乘法，認為是不了義的教法；其次聽聞大乘法，也認為不是了義的教法；最後聽聞具足的三乘法，才認為是了義的教法。所以《深密解脫經》中有三時教的說法。二，這一世小乘根性不定，可以進入一乘果位的人，那麼他們最初聽聞小乘法，認為是不了義的教法；其次聽聞通於三乘的法，也認為不是了義的教法；最後聽聞唯有一乘的法，才認為是了義的教法。智光所立的觀點就是這個意思。因此，由於這一世中根性有定與不定兩種區別，使得這些教法或者有先後順序，或者沒有先後順序。 以上總括地說明了會合各種教法的情況。第二，根據教法來辨別宗派，現在流傳到東方的所有經論，包括大乘和小乘，宗派有四種：一，隨相法執宗，也就是小乘各部。 二，真空無相宗，也就是般若宗。
【English Translation】 English version 『Blindness without seeing or hearing.』 This is difficult to understand. Now, to explain this difficulty, let's broadly discuss the Tathagata's (如來, 'Thus Come One' or Buddha) perfect voice in teaching the Dharma (法, 'the teachings'). There are two main cases: one is teaching for those whose roots are fixed in this life, and the other is teaching for those whose roots are not fixed in this life. The first case is further divided into three sections: First, there may be sentient beings whose roots in this life are of the Small Vehicle (小乘, 'Hinayana') and are limited to it, believing that the Tathagata only teaches the Small Vehicle from beginning to end. This is like those in the various Small Vehicle schools who do not believe in the Great Vehicle (大乘, 'Mahayana'). Second, there may be sentient beings whose roots in this life are of the Three Vehicles (三乘, 'Triyana') and are mature, then they see the Tathagata only teaching the Three Vehicles from beginning to end. For example, the Guhyasamaja Tantra says that when the Buddha first taught at Deer Park, countless beings attained the Arhat (阿羅漢, 'one who is worthy') fruit, countless beings attained the Pratyekabuddha (辟支佛, 'Solitary Buddha') path, and countless beings generated Bodhicitta (菩提心, 'the mind of enlightenment') and dwelt in the first Bhumi (地, 'stage' or 'level') and so on. The details are as described in that sutra. The Mahaprajnaparamita Sutra also says the same. Therefore, what is said later is all connected to the Three Vehicles, as described in the various Great Vehicle sutras. Third, there may be sentient beings whose roots in this life are of the One Vehicle (一乘, 'Ekayana') and are mature, then they see the Tathagata initially in the Avatamsaka (華嚴, 'Flower Garland') realm under the Bodhi tree, relying on the Samadhi of the Ocean Seal (海印三昧, 'Samadhi of the Ocean Seal'), teaching the endless, perfect, and unhindered Dharma, only for Bodhisattvas (菩薩, 'enlightenment being'), as described in the Avatamsaka Sutra and others. Therefore, the various teachings are each based on what is attained according to their respective roots, and do not contradict each other. In the second case, those whose roots are not fixed have two situations: First, those whose Small Vehicle roots are not fixed in this life and are capable of entering the Three Vehicle position, then they initially hear only the Small Vehicle as an incomplete teaching; next, they hear only the Great Vehicle as also not a complete teaching; and finally, they hear the complete Three Vehicles as the definitive meaning. Therefore, there is the Three Periods of Teaching in the Samdhinirmocana Sutra. Second, those whose Small Vehicle roots are not fixed in this life and are capable of entering the One Vehicle position, then they initially hear the Small Vehicle as an incomplete teaching; next, they hear the teachings common to the Three Vehicles as also not a complete teaching; and finally, they hear only the One Vehicle as the definitive teaching. This is the meaning established by Zhiguang. Therefore, because there are two different positions of fixed and unfixed roots in this life, these teachings may or may not have a sequence. The above summarizes the situation of assembling the various teachings. Second, distinguishing the schools according to the teachings, all the sutras and treatises that have flowed eastward, including the Great Vehicle and the Small Vehicle, have four schools: First, the School of Following Appearances and Attachment to Dharmas (隨相法執宗), which is the various Small Vehicle schools. Second, the School of True Emptiness and No Characteristics (真空無相宗), which is the Prajna (般若, 'wisdom') School.
若等經。中觀等論所說是也。三唯識法相宗。即解深密等經。瑜伽等論所說是也。四如來藏緣起宗。即楞伽密嚴等經。起信寶性等論所說是也。此四之中。初則隨事執相說。二則會事顯理說。三則依理起事差別說。四則理事融通無礙說。以此宗中許如來藏隨緣成阿賴耶識。此則理徹於事也。亦許依他緣起無性同如。此則事徹于理也。又此四宗。初則小乘諸師所立。二則龍樹提婆所立。三是無著世親所立。四是馬鳴堅慧所立。然此四宗亦無前後時限差別。于諸經論亦有交參之處。宜可準知。今此論宗意當第四門也。
第四教所被機。說有二重。一約權教。即五種姓中。菩薩種姓及不定性。是此所為。餘三非此。以無分故。如瑜伽等說。二約實教。一切眾生皆此所為。以無不皆當得菩提故。問若諸無姓亦當成佛。何得說有無姓有情。答論有二釋。故佛性論及寶性論。同爲謗大乘人。依無量時故作是說。非謂究竟無清凈性。佛性論第二卷中。判說無佛性是不了教故也。準此當知。永無種姓非盡理說。楞伽文說可知。問如有難言。若諸眾生等有佛性必當得佛。則眾生雖多。要當有盡。是為大過。又若悉有性。令最後菩薩闕利他行。以無所化諸眾生故。闕行成佛。不應道理。又令諸佛利他功德亦則斷絕。以無所化機緣感故
【現代漢語翻譯】 現代漢語譯本 若等經（《如來藏經》等經典）。中觀等論（《中觀論》等論著）所說是也。三唯識法相宗，即解深密等經（《解深密經》等經典），瑜伽等論（《瑜伽師地論》等論著）所說是也。四如來藏緣起宗，即楞伽密嚴等經（《楞伽經》、《密嚴經》等經典），起信寶性等論（《大乘起信論》、《寶性論》等論著）所說是也。此四宗之中，初則隨事執相說，二則會事顯理說，三則依理起事差別說，四則理事融通無礙說。以此宗中許如來藏隨緣成阿賴耶識（第八識，含藏一切種子），此則理徹於事也。亦許依他緣起無性同如，此則事徹于理也。又此四宗，初則小乘諸師所立，二則龍樹（Nagarjuna）提婆（Aryadeva）所立，三是無著（Asanga）世親（Vasubandhu）所立，四是馬鳴（Asvaghosa）堅慧所立。然此四宗亦無前後時限差別，于諸經論亦有交參之處，宜可準知。今此論宗意當第四門也。
第四教所被機，說有二重。一約權教，即五種姓中，菩薩種姓及不定性，是此所為。餘三非此，以無分故。如瑜伽等說。二約實教，一切眾生皆此所為，以無不皆當得菩提（覺悟）故。問若諸無姓亦當成佛，何得說有無姓有情。答論有二釋，故佛性論及寶性論，同爲謗大乘人，依無量時故作是說，非謂究竟無清凈性。佛性論第二卷中，判說無佛性是不了教故也。準此當知，永無種姓非盡理說。楞伽文說可知。問如有難言，若諸眾生等有佛性必當得佛，則眾生雖多，要當有盡，是為大過。又若悉有性，令最後菩薩闕利他行，以無所化諸眾生故。闕行成佛，不應道理。又令諸佛利他功德亦則斷絕，以無所化機緣感故。
【English Translation】 English version 'Ruodeng' Sutras (such as the Tathagatagarbha Sutra). The 'Madhyamaka' treatises (such as the Madhyamakakarika) explain this. The third is the Consciousness-Only or Yogacara school, which is explained in sutras like the 'Samdhinirmocana Sutra' and treatises like the 'Yogacarabhumi-sastra'. The fourth is the Tathagatagarbha-dependent origination school, which is explained in sutras like the 'Lankavatara Sutra' and the 'Ghanavyuha Sutra', and treatises like the 'Mahayana-sraddhotpada-sastra' and the 'Ratnagotravibhaga'. Among these four schools, the first explains by clinging to the characteristics of phenomena, the second explains by revealing the principle through phenomena, the third explains by differentiating phenomena based on principle, and the fourth explains by the unobstructed interpenetration of principle and phenomena. In this school, it is accepted that the Tathagatagarbha, conditioned by circumstances, becomes the Alaya-consciousness (the eighth consciousness, containing all seeds), which means that principle thoroughly penetrates phenomena. It is also accepted that dependent origination is without inherent nature and is the same as Suchness, which means that phenomena thoroughly penetrate principle. Furthermore, these four schools were established by: the first by various Hinayana teachers, the second by Nagarjuna (Nagarjuna) and Aryadeva (Aryadeva), the third by Asanga (Asanga) and Vasubandhu (Vasubandhu), and the fourth by Asvaghosa (Asvaghosa) and Drdhamati. However, there is no temporal distinction between these four schools, and there are overlaps in the various sutras and treatises, which should be understood accordingly. The intention of this treatise belongs to the fourth school.
The beings influenced by the fourth teaching are said to have two aspects. First, regarding the provisional teaching, it is for the Bodhisattva lineage and those of uncertain nature among the five lineages. The other three are not included because they lack the potential, as stated in the 'Yogacarabhumi-sastra' and others. Second, regarding the ultimate teaching, it is for all sentient beings, because all will attain Bodhi (enlightenment). Question: If those without lineage can also become Buddhas, why is it said that there are sentient beings without lineage? Answer: The treatises provide two explanations. Therefore, the 'Buddha-nature Treatise' and the 'Ratnagotravibhaga' both say that those who slander the Mahayana are spoken of in terms of limitless time, not that they ultimately lack pure nature. In the second volume of the 'Buddha-nature Treatise', it is judged that the teaching of no Buddha-nature is an incomplete teaching. According to this, it should be understood that the eternal absence of lineage is not a complete explanation. The Lankavatara Sutra explains this. Question: If, as some argue, all sentient beings equally have Buddha-nature and will certainly become Buddhas, then even though there are many sentient beings, they must eventually be exhausted, which is a great fault. Also, if all have the potential, it would cause the last Bodhisattva to lack altruistic activity, because there would be no sentient beings to transform. Lacking this activity, becoming a Buddha would be unreasonable. Furthermore, the altruistic merits of all Buddhas would also be cut off, because there would be no sentient beings to transform.
。如是三難。若為得通。答此所設難。並由妄見眾生界故。妄起此難。故不增不減經云。大邪見者見眾生界增。見眾生界減。以不如實知一法界故。于眾生界起增減見。問我所說義扶此經文。何者。若諸眾生悉皆有性。並當解脫。則眾生有減。今立有此。無性眾生常在世間。故無增減。答若爾。汝于有性既起減見。即于佛界必起增見。此增減見不離汝執。當知經意明一切眾生一時成佛。佛界不增眾生界不減。故彼經云。眾生即法身。法身即眾生。眾生法身義一名異。解云。況眾生界。如虛空界。設如一鳥飛于虛空。從西向東。𨒬百千年。終不得說東近而西遠。何以故。以虛空無分齊故。亦不得云總不飛行。以功不虛故。當知此中道理亦爾。非有滅度令有終盡。非無終盡。有不滅度。故眾生界甚深廣大。唯是如來智所知境。不可輒以狂心限量斟酌起增減見。既其無盡。是故三難無不能離。二乘迴心者。若不定種姓。未入無餘前即有迴心。此不待言。若決定種姓。未入無餘前定不迴心。要入無餘。方有迴心。以二乘人本來不得無餘依涅槃界故。佛性論第三云。二乘人有三種余。一煩惱余。謂無明住地。二業餘。謂無漏業。三果報余。謂意生身變易身也。又無上依經勝鬘經寶性論等。廣明無漏界中有三種不思議變易生死。謂
【現代漢語翻譯】 像這樣提出三重詰難，要如何才能通達真理呢？回答是，這些詰難都是由於虛妄地看待眾生界而產生的。因為虛妄的見解，才會產生這些詰難。《不增不減經》中說：『大邪見者，認為眾生界會增加，或者認為眾生界會減少。』這是因為不如實地瞭解一法界，才會在眾生界中產生增減的見解。問：我所說的義理是否符合這部經的經文呢？如果所有眾生都具有佛性，並且都應當解脫，那麼眾生就會減少。現在我主張有這樣一類沒有佛性的眾生，他們永遠存在於世間，所以眾生界沒有增減。答：如果這樣，你對於具有佛性的眾生已經產生了減少的見解，那麼對於佛界必定會產生增加的見解。這種增減的見解並沒有離開你的執著。應當知道，經文的意義是說一切眾生同時成佛，佛界不會增加，眾生界也不會減少。所以那部經中說：『眾生即是法身，法身即是眾生。』眾生和法身，只是名稱不同，意義相同。解釋說，眾生界就像虛空界一樣，假設有一隻鳥在虛空中飛行，從西向東，經過千百年，最終也不能說東邊近而西邊遠。為什麼呢？因為虛空沒有分界。也不能說它總是不飛行，因為它的努力不會白費。應當知道，其中的道理也是這樣。不是說有了滅度就有了終結，也不是說沒有終結就沒有滅度。所以眾生界非常深廣，只有如來的智慧才能瞭解其中的境界，不可以隨便用狂妄的心去揣測，產生增減的見解。既然眾生界是無盡的，所以這三重詰難都能夠消除。對於二乘（Sravaka and Pratyekabuddha）迴心向大乘的人來說，如果是不定種姓，在未進入無餘涅槃（nirvana）之前，就會迴心向大乘，這就不必多說了。如果是決定種姓，在未進入無餘涅槃之前，一定不會迴心向大乘，一定要進入無餘涅槃之後，才有可能迴心向大乘。因為二乘人本來就不能得到無餘依涅槃界。《佛性論》第三卷中說，二乘人有三種剩餘：一是煩惱余，指的是無明住地；二是業餘，指的是無漏業；三是果報余，指的是意生身和變易身。另外，《無上依經》、《勝鬘經》、《寶性論》等經典中，廣泛地闡明了無漏界中有三種不可思議的變易生死，也就是
【English Translation】 Thus, these three difficulties, how can one attain thorough understanding? The answer is that these difficulties are all based on the deluded view of the realm of sentient beings. Because of this deluded view, these difficulties arise. Therefore, the Anunatva Apurnatva Nirdesa Sutra (The Sutra of Neither Increase Nor Decrease) says: 'Those with great wrong views see the realm of sentient beings as increasing or decreasing.' This is because they do not truly understand the one Dharmadhatu (realm of reality), and thus they develop views of increase and decrease regarding the realm of sentient beings. Question: Does the meaning I speak of support this sutra? If all sentient beings possess Buddha-nature (Tathagatagarbha) and are destined for liberation, then sentient beings would decrease. Now, I assert that there are sentient beings without Buddha-nature who will always remain in the world, so there is no increase or decrease. Answer: If that is the case, since you have a view of decrease regarding those with Buddha-nature, you must have a view of increase regarding the Buddha-realm. These views of increase and decrease do not depart from your attachment. You should know that the meaning of the sutra is that all sentient beings simultaneously attain Buddhahood, the Buddha-realm does not increase, and the realm of sentient beings does not decrease. Therefore, that sutra says: 'Sentient beings are Dharmakaya (the body of the Dharma), and Dharmakaya is sentient beings.' Sentient beings and Dharmakaya have the same meaning but different names. It can be explained that the realm of sentient beings is like the realm of space. Suppose a bird flies in space from west to east for thousands of years, it cannot be said that the east is near and the west is far. Why? Because space has no boundaries. Nor can it be said that it never flies, because its effort is not in vain. You should know that the principle here is also like this. It is not that there is extinction that leads to an end, nor is it that without an end there is no extinction. Therefore, the realm of sentient beings is very deep and vast, and only the wisdom of the Tathagata (Thus Come One) can know its realm. It is not permissible to recklessly speculate with a deluded mind and develop views of increase and decrease. Since it is endless, these three difficulties can all be overcome. For those of the Two Vehicles (Sravaka and Pratyekabuddha) who turn their minds towards the Mahayana (Great Vehicle), if they are of uncertain lineage, they will turn their minds before entering Nirupadhisesa-nirvana (Nirvana without remainder), this need not be said. If they are of definite lineage, they will definitely not turn their minds before entering Nirupadhisesa-nirvana, they must enter Nirupadhisesa-nirvana before they can turn their minds. Because people of the Two Vehicles originally cannot attain the realm of Nirupadhisesa-nirvana. The third volume of the Buddha-nature Treatise says that people of the Two Vehicles have three kinds of remainder: first, the remainder of afflictions, referring to the dwelling place of ignorance; second, the remainder of karma, referring to non-outflow karma; and third, the remainder of fruition, referring to the mind-born body and the transformation body. In addition, the Anuttara-asraya Sutra, the Srimala Sutra, the Ratnagotravibhaga (Treatise on the Jewel Nature), and other scriptures extensively explain that in the non-outflow realm there are three kinds of inconceivable transformation births and deaths, which are
聲聞緣覺大力菩薩。若言此中二乘是不定種姓。理必不然。以未迴心。有分段故。迴心已去是漸悟菩薩。非二乘故。論說二乘有三種余。非菩薩故。當知定是二乘自位無餘依中。大乘說彼有三種故。然彼二乘既不能知此三餘故。是故化火燒分段身。入無餘依。法爾皆有變易報殘。而彼不知。謂為涅槃。而實但是未燒身前。期以滅智所得滅定。法華論云。方便入涅槃城故。涅槃城者。諸禪三昧城。過彼城已。令入大般涅槃城故。解云。以此當知。二乘無餘體雖滅定。亦通方便。故云諸禪也。由彼二乘根有利鈍。滅定防心。種有強弱。是故在定。極𨒬八萬乃至一念。由佛根欲性智為增上緣力。又由本有佛性之力。令心還生於凈土中。逢佛菩薩善友力故。修大乘道。然此利鈍遲疾。諸聖教略有七位。謂八萬。六萬。四萬。二萬。一萬等劫。如次以配四果及獨覺人。此五如彼涅槃經說。第六位中。如楞伽云。三昧酒所醉。乃至劫不覺。酒消然後覺。得佛無上身。此亦利於前。不𨒬萬劫。第七位如法華第三云。我滅度后。復有弟子。不聞是經。不知不覺菩薩所行。自於所得功德。生滅度想。當入涅槃。我于余國作佛。更有異名。是人雖生滅度之想。入于涅槃。而於彼土求佛智慧。得聞此經。唯以佛乘而得滅度。更無餘乘。除諸如
來方便說法也。解云。此最利根亦舍分段入涅槃已。即于佛土受變易身。受佛教化入于大乘。亦有人解此經文。是變化聲聞。理定不然。若是化作。必為引攝實類眾生。若彼眾生受此引攝。亦學先入無餘涅槃。後方迴心。而汝所執無餘灰斷。即便誤彼所引眾生。是則諸佛菩薩等。于彼眾生使成大怨。何名大悲方便攝化。既無此理。故知入寂迴心。定非變化。此上七位並是定性二乘要入寂已方乃迴心。不同不定性人未入寂前有迴心故。問為一切定性二乘入寂悉皆迴心。為有不回者。答一切皆回。何以得知。法華論云。授聲聞記有其二種。一者如來。二者不輕菩薩。所授聲聞有四種。一決定聲聞。二增上慢聲聞。三退菩提心聲聞。四應化聲聞。后二聲聞以根熟故。佛為授記。謂應化聲聞退已還發菩提心也。決定聲聞增上慢人以根未熟。菩薩與記。方便令發菩提心也。解云。決定聲聞既在所記之中。故知定有發菩提心。又既但云根未熟。不言總不熟。故知定有性。又彼論云。我不殊汝。汝等皆當作佛者。示諸眾生皆有佛性也。解云。此是菩薩與記。明知定性聲聞有佛性也。問何故新翻經論說有入寂定性二乘不迴心耶。答新經論中。據未入寂定不迴心。入寂已去彼不說故。故不相違。又教有了非了。別如佛性論辨。故不可怪。
【現代漢語翻譯】 現代漢語譯本： 爲了方便說法。解釋說：即使是最具利根的人，也在捨棄分段生死進入涅槃之後，立即在佛土接受變易身，接受佛教化而進入大乘。也有人解釋此經文，認為是變化聲聞（指佛菩薩爲了教化眾生而示現的聲聞身）。但這個道理肯定是不對的。如果是化作的，必定是爲了引導攝受真實的眾生。如果那些眾生受到這種引導攝受，也學習先進入無餘涅槃，然後才回心（轉向大乘）。而你所執著的無餘灰斷（指徹底斷滅），就會誤導那些被引導的眾生。這樣，諸佛菩薩等於是讓那些眾生結下大怨。這怎麼能稱得上是大悲方便攝化呢？既然沒有這個道理，所以知道入寂迴心，一定不是變化。以上七個位次（指七種修行階段）都是定性二乘（指註定要證得聲聞或緣覺果位的人），一定要進入寂滅之後才能迴心。這與不定性的人在未入寂滅之前就有可能迴心不同。問：是否一切定性二乘進入寂滅后都會迴心？還是有不迴心的？答：一切都會迴心。為什麼知道呢？《法華論》說，授聲聞記有兩種：一是如來（佛）授記，二是不輕菩薩授記。所授記的聲聞有四種：一是決定聲聞（指必定證得聲聞果位的人），二是增上慢聲聞（指自以為證得聖果但實際上沒有的人），三是退菩提心聲聞（指退失菩提心的人），四是應化聲聞（指佛菩薩爲了教化眾生而示現的聲聞身）。后兩種聲聞因為根機成熟，所以佛為他們授記，指的是應化聲聞退失后還會再發菩提心。決定聲聞和增上慢人因為根機尚未成熟，所以菩薩為他們授記，方便讓他們發起菩提心。解釋說：決定聲聞既然在所授記的對象之中，所以知道必定會發起菩提心。而且既然只說根機未成熟，沒有說完全不成熟，所以知道必定有佛性。而且那部論典說：『我不輕視你們，你們都將成佛』，這是顯示一切眾生都有佛性。解釋說：這是菩薩授記，明確知道定性聲聞也有佛性。問：為什麼新翻譯的經論說有進入寂滅的定性二乘不迴心呢？答：新經論中，說的是未進入寂滅的定性二乘不迴心。進入寂滅之後的情況，他們沒有說，所以並不矛盾。而且教法有『了義』和『不了義』的區別，就像《佛性論》中辨析的那樣，所以不必奇怪。
【English Translation】 English version: This is to facilitate the explanation of the Dharma. It is explained that even those with the sharpest faculties, after abandoning the segmentary existence and entering Nirvana, immediately receive a transformed body in the Buddha-land, receive the Buddha's teachings, and enter the Mahayana. Some also interpret this sutra passage as referring to transformation Shravakas (those who manifest as Shravakas to teach sentient beings). But this reasoning is definitely incorrect. If it were a transformation, it would certainly be to guide and gather real sentient beings. If those sentient beings were to receive this guidance and gathering, they would also learn to first enter Nirupadhisesa Nirvana (Nirvana without remainder), and then turn their minds (towards Mahayana). But your adherence to Nirupadhisesa Nirvana as complete annihilation would mislead those sentient beings being guided. In that case, the Buddhas and Bodhisattvas would be causing great resentment in those sentient beings. How could this be called compassionate skillful means for gathering and transforming? Since there is no such reason, it is known that turning the mind after entering quiescence is definitely not a transformation. The above seven stages (referring to seven stages of practice) are all those of fixed-nature Two Vehicles (those destined to attain the Arhat or Pratyekabuddha fruit), who must enter quiescence before they can turn their minds. This is different from those of unfixed nature, who may turn their minds before entering quiescence. Question: Do all fixed-nature Two Vehicles turn their minds after entering quiescence? Or are there some who do not turn? Answer: All turn their minds. How is this known? The Yogacarabhumi-sastra says that there are two types of predictions for Shravakas: one is by the Tathagata (Buddha), and the other is by Sadāparibhūta Bodhisattva (Never Disparaging Bodhisattva). There are four types of Shravakas who receive predictions: one is the determined Shravaka (those certain to attain the Shravaka fruit), the second is the arrogant Shravaka (those who falsely believe they have attained the holy fruit), the third is the Shravaka who has regressed from Bodhicitta (the mind of enlightenment), and the fourth is the transformation Shravaka (those who manifest as Shravakas to teach sentient beings). The latter two types of Shravakas, because their faculties are mature, the Buddha gives them predictions, referring to the transformation Shravaka who, after regressing, will again generate Bodhicitta. The determined Shravaka and the arrogant person, because their faculties are not yet mature, the Bodhisattva gives them predictions, to facilitate their generation of Bodhicitta. Explanation: Since the determined Shravaka is among those who receive predictions, it is known that they will definitely generate Bodhicitta. And since it only says that their faculties are not yet mature, and does not say that they are completely immature, it is known that they definitely have Buddha-nature. And that treatise says: 'I do not despise you, you will all become Buddhas,' this shows that all sentient beings have Buddha-nature. Explanation: This is the Bodhisattva giving predictions, clearly knowing that fixed-nature Shravakas also have Buddha-nature. Question: Why do newly translated sutras and treatises say that there are fixed-nature Two Vehicles who enter quiescence and do not turn their minds? Answer: In the new sutras and treatises, it is said that fixed-nature Two Vehicles who have not entered quiescence do not turn their minds. They do not speak of the situation after entering quiescence, so there is no contradiction. Moreover, the teachings have 'definitive meaning' and 'provisional meaning,' as discussed in the Buddha-nature Treatise, so there is no need to be surprised.
又涅槃經中。言佛性有無。皆不解我意者。明佛性法離有離無。隨言執取。是不解意。非謂說有一分無性。佛性論云。是故佛性決定是有。離有離無。此之謂也。是故一切眾生皆此所為。余經論皆準此釋。
第五能詮教體者。略作四門。一隨相門。二唯識門。三歸性門。四無礙門。初中有四句。一或唯以名句文為性。以聲是依非正體故。唯識論云。若名句等不異聲者。法詞無礙。境應無別。二或唯以音聲為性。名句文等聲上屈曲。假立無體故。雜集論云。成所引聲。謂諸聖說。三或具前二事。方為其性。維摩經云。有以音聲語言文字為佛事。又十地論中說者以二事說。聽者以二事聞。謂聲名等也。問大乘中聲表善惡。聲是無記。名句文亦是無記。云何無記為聖教體。答諸佛菩薩后得智說故。俱是善也。十地論名善字等是也。四或俱非二事以為其性。以說即不說故。文字性離故。經云。夫說法者無說無示。其聽法者無聞無得。此之謂也。於此四句中。別取前三通小乘。具斯四說為大乘。又此四句合為一教。互有無礙。是大乘教也。二唯識門者。謂說者識現為增上緣。令聞者識文義相現。下論云。若離心念則無一切境界之相。又攝論名為言說識。又聞者識上聚集現等。是故一切聲名句等。皆是自心之所顯現。下論云
。唯依心現不離真如。三歸性門者。此識無體唯是真如。下論云。是故一切法從本已來。離言說相離名字相。離心緣相。畢竟平等。無有變易。不可破壞。唯是一心。故名真如。以一切言說假名無實。但隨妄念不可得故。準此而知。四無礙門者。謂於前三門。心境理事。同一緣起。混融無礙。交徹相攝。圓明自在。不相障礙。以為教體。以一心法有二門故。皆各總攝一切法故。思以準之。五教通諸法門者。謂遍於六塵一切所知境總為生解之義。悉為教體。準之。
第六所詮宗趣者。先總后別。總中以一心法義為宗。信行得果為趣。即具境行果三也。此中境有二種。一法二義。如下文辨。行亦二種。一行體。謂四種信心。二行用。謂五門修行。亦如下顯。果亦二種。一分果。謂令得入位。二滿果。謂成如來。並如下辨。宗之與趣何別老。謂當部所崇曰宗。宗之所歸曰趣。二別顯宗趣。略有五重。一教義相對。以教說為宗。用義意為趣。如下文令舍言取意等。二理事相對。舉事為宗。顯理為趣。如下文從生滅門入真如門等。三境行相對。以真俗境為宗。觀心行為趣。四證信相對。以成信不退為宗。登地入證為趣。五因果相對。以因為宗。克果為趣。此五亦是從前起后。漸次相由。準釋可知。
大乘起信論 第
【現代漢語翻譯】 現代漢語譯本：唯有依賴心識的顯現，不離真如（Tathata，事物的真實本性）。三歸性門是指，此識沒有自體，唯一是真如。下文的論述說：『因此，一切法從根本以來，遠離言說之相，遠離名字之相，遠離心緣之相，畢竟平等，沒有變易，不可破壞，唯一是心，所以名為真如。』因為一切言說假名沒有真實，只是隨順虛妄的念頭而不可得。依照這個推論可知，四無礙門是指，在前三門中，心、境、理、事，同一緣起，混合融通沒有障礙，交相滲透互相攝入，圓滿光明自在，不互相障礙，以此作為教義的本體。因為一心法有兩種門，都各自總攝一切法，思考並依此推論。五教通諸法門是指，普遍地對於六塵（色、聲、香、味、觸、法）一切所知的境界，總作為產生理解的意義，全部作為教義的本體。依此推論。 第六，所詮釋的宗旨和歸趣。先總說後分別說明。總的來說，以一心法義為宗旨，以信行得果為歸趣，也就是具備境、行、果三者。這裡境有兩種，一是法，二是義，如下文辨析。行也有兩種，一是行體，指四種信心，二是行用，指五門修行，也如下文闡明。果也有兩種，一是分果，指使人得以進入位階，二是滿果，指成就如來（Tathagata，佛）。這些都在下文辨析。宗旨和歸趣有什麼區別呢？所謂當部所崇尚的稱為宗旨，宗旨所歸向的稱為歸趣。分別顯示宗旨和歸趣，大致有五重。一是教義相對，以教說為宗旨，用義理為歸趣，如下文所說『令人捨棄言語而取其意義』等。二是理事相對，舉事為宗旨，顯理為歸趣，如下文所說『從生滅門進入真如門』等。三是境行相對，以真俗境為宗旨，觀心行為歸趣。四是證信相對，以成就信心不退轉為宗旨，登地入證為歸趣。五是因果相對，以因為宗旨，以證得果位為歸趣。這五重也是從前到后，逐漸相依相隨，依照這個來解釋就可以明白了。 《大乘起信論》
【English Translation】 English version: Only relying on the manifestation of consciousness, not departing from Tathata (the true nature of things). The Three Aspects of Returning to the Nature refer to the fact that this consciousness has no self-substance, and is solely Tathata. The following treatise states: 'Therefore, all dharmas, from their very origin, are apart from the characteristics of speech, apart from the characteristics of names, apart from the characteristics of mental conditions, ultimately equal, without change, indestructible, and solely the One Mind, hence named Tathata.' Because all speech and provisional names are without reality, but merely follow deluded thoughts and are unattainable. According to this inference, the Four Unobstructed Aspects refer to the fact that in the preceding three aspects, mind, object, principle, and phenomena, arise from the same origin, are mixed and fused without obstruction, interpenetrate and mutually contain each other, are perfectly bright and freely at ease, and do not obstruct each other, taking this as the essence of the teachings. Because the One Mind Dharma has two aspects, both comprehensively encompass all dharmas, contemplate and infer accordingly. The Fifth, the Teachings Pervading All Dharma Aspects, refers to the fact that universally, for the six sense objects (rupa, sabda, gandha, rasa, sparsa, dharma) and all knowable realms, it is entirely taken as the meaning of generating understanding, and all of it is taken as the essence of the teachings. Infer accordingly. Sixth, the proclaimed purpose and ultimate goal. First, generally speaking, then specifically explaining. Generally speaking, it takes the meaning of the One Mind Dharma as its purpose, and attaining the fruit through faith and practice as its ultimate goal, which is to possess the three: realm, practice, and fruit. Here, there are two types of realm: one is Dharma, and the other is meaning, as analyzed in the following text. There are also two types of practice: one is the essence of practice, referring to the four kinds of faith, and the other is the application of practice, referring to the five aspects of cultivation, as also elucidated in the following text. There are also two types of fruit: one is the partial fruit, referring to enabling one to enter a certain stage, and the other is the full fruit, referring to becoming a Tathagata (Buddha). These are all analyzed in the following text. What is the difference between purpose and ultimate goal? What the particular section reveres is called the purpose, and what the purpose leads to is called the ultimate goal. Separately displaying the purpose and ultimate goal, there are roughly five levels. First, relative to teaching and meaning, it takes the teaching as the purpose and uses the meaning as the ultimate goal, as stated in the following text, 'causing people to abandon words and take their meaning,' etc. Second, relative to phenomena and principle, it takes phenomena as the purpose and reveals principle as the ultimate goal, as stated in the following text, 'entering the gate of Suchness from the gate of birth and death,' etc. Third, relative to realm and practice, it takes the true and mundane realms as the purpose and the practice of observing the mind as the ultimate goal. Fourth, relative to proof and faith, it takes achieving unwavering faith as the purpose and ascending the stages and entering proof as the ultimate goal. Fifth, relative to cause and effect, it takes the cause as the purpose and attaining the fruit as the ultimate goal. These five levels also progress from the former to the latter, gradually depending on each other, and can be understood by interpreting accordingly. The Awakening of Faith in the Mahayana
七釋論題目者。大者。當體為目。包含為義。乘者就喻為稱。運載為功。法喻合舉。大乘所信之境。體能為義。起信即能信之心。澄凈為性。心境合目故云大乘起信。此即大乘之起信。是對境揀心。非是證等也。又亦起大乘之信。則對宗別行行。非小乘信也。又大者就義。謂體相用三大莫過。乘者約用。謂即佛性三位成運。自性住佛性為所乘。引出佛性為能乘。至得果佛性為乘所至處。三義體用唯一心轉。是故亦乘亦大。持業釋也。又依雜集論。由與七種大性相應故名大乘。一境大性。以菩薩道緣百千等無量諸經廣大教法為境界故。二行大性。正行一切自利利他廣大行故。三智大性。了知廣大補特伽羅法無我故。四精進大性。於三大劫阿僧祇耶。方便勤修無量難行行故。五方便善巧大性。不住生死及涅槃故。六證得大性。得如來法身無所畏不共法等。無量無數大功德故。七果大性。窮生死際示現一切成菩提等。建立廣大諸佛事故。解云。前五約因。后二就果。瑜伽顯揚亦同此說。莊嚴論中。六名果大。謂得法身等。七名事大。謂示成菩提等。余同此也。又有七義釋大乘。如十二門論辨。起謂發起。以有本覺內熏為因。善友聞熏用大為緣。於此勝境發希有信能令心凈。如水清珠。唯識論中。信別有三。一信實有。謂于諸
【現代漢語翻譯】 現代漢語譯本： 《七釋論》的題目，『大』（Mahā，偉大的）字，就其本體作為題目，包含所有意義。『乘』（Yāna，車輛）字，借用比喻作為名稱，具有運載的功能。法和比喻結合在一起，是大乘（Mahāyāna）所信仰的境界，本體和功能構成意義。『起信』（Śraddhotpāda）即能信的心，澄凈是其本性。心和境界結合作為題目，所以稱為《大乘起信論》。這指的是發起對大乘的信仰，是對境界選擇心，而不是證悟等等。此外，也是發起對大乘的信仰，因此是對宗派區別修行，不是對小乘（Hinayāna）的信仰。『大』字就意義而言，指的是體、相、用三大，沒有比這更大的了。『乘』字就作用而言，指的是佛性（Buddha-dhātu）的三種狀態構成運載。自性住佛性（Prakṛti-stha-buddha-dhātu）是所乘，引出佛性是能乘，到達證得果位的佛性是乘所至之處。這三種意義的體和用都唯一地在心中運轉，因此既是乘又是大，這是持業釋。 此外，根據《雜集論》，由於與七種大性相應，所以稱為大乘。一是境大性，因為菩薩道（Bodhisattva-mārga）以緣百千等無量諸經廣大教法為境界。二是行大性，正確地修行一切自利利他的廣大行。三是智大性，了知廣大的補特伽羅（Pudgala，補特伽羅）法無我（Dharma-nairātmya）。四是精進大性，在三大阿僧祇耶（Asaṃkhyeya，無數）劫中，方便勤修無量難行之行。五是方便善巧大性，不住生死（Saṃsāra）及涅槃（Nirvāṇa）。六是證得大性，獲得如來（Tathāgata）法身（Dharma-kāya）、無所畏（Vaiśāradya）、不共法（Āveṇika-dharma）等無量無數大功德。七是果大性，窮生死際示現一切成菩提（Bodhi）等，建立廣大諸佛（Buddha）事業。解釋說，前五種是就因而言，后兩種是就果而言。《瑜伽師地論》（Yogācārabhūmi-śāstra）、《顯揚聖教論》（Abhisamayālaṃkāra）也持相同觀點。《莊嚴論》（Mahāyāna-sūtrālaṃkāra）中，第六種稱為果大，指的是獲得法身等。第七種稱為事大，指的是示現成菩提等，其餘相同。 還有七種意義解釋大乘，如《十二門論》（Dvādaśa-nikāya-śāstra）所辨析。『起』指的是發起，以有本覺（Prakṛti-prabhāsvara-citta）內熏為因，善友（Kalyāṇa-mitra）聞熏用大作為緣，對於這種殊勝境界發起希有之信，能夠使心清凈，如水清珠。《唯識論》（Vijñāptimātratā-siddhi）中，信特別有三種。一是信實有，指的是對於諸法（Dharma）...
【English Translation】 English version: The title of the 『Seven Explanations Treatise』 (Qi Shi Lun), the word 『Mahā』 (great), takes its substance as the title, encompassing all meanings. The word 『Yāna』 (vehicle), borrows a metaphor as its name, possessing the function of transporting. The Dharma and the metaphor are combined, representing the realm believed in by Mahāyāna, with substance and function constituting the meaning. 『Śraddhotpāda』 (arising of faith) refers to the mind capable of faith, with purity as its nature. The mind and the realm are combined as the title, hence it is called 『Awakening of Faith in the Mahāyāna』. This refers to the arising of faith in the Mahāyāna, which is selecting the mind towards the realm, not enlightenment, etc. Furthermore, it is also the arising of faith in the Mahāyāna, thus it is distinguishing practice by school, not faith in the Hināyāna. The word 『Mahā』 in terms of meaning, refers to the three great aspects of substance, characteristics, and function, nothing is greater than these. The word 『Yāna』 in terms of function, refers to the three states of Buddha-dhātu (Buddha-nature) constituting transportation. Prakṛti-stha-buddha-dhātu (intrinsically abiding Buddha-nature) is what is transported, bringing forth Buddha-nature is the means of transportation, and reaching the Buddha-nature of the attained fruit is the destination of the transportation. The substance and function of these three meanings all uniquely revolve in the mind, therefore it is both Yāna and Mahā, this is a possessive compound. Moreover, according to the 『Compendium of Determinations』 (Asaṃga's Mahāyānasaṃgraha), it is called Mahāyāna because it corresponds to the seven great natures. First, the great nature of the object, because the Bodhisattva-mārga (Bodhisattva path) takes the vast teachings of hundreds of thousands of immeasurable sutras as its object. Second, the great nature of practice, correctly practicing all the vast practices of benefiting oneself and others. Third, the great nature of wisdom, understanding the Dharma-nairātmya (selflessness of phenomena) of the vast Pudgala (person). Fourth, the great nature of diligence, diligently cultivating immeasurable difficult practices in three great Asaṃkhyeya (innumerable) kalpas. Fifth, the great nature of skillful means, not abiding in Saṃsāra (birth and death) and Nirvāṇa (liberation). Sixth, the great nature of attainment, obtaining the Tathāgata's (Thus Come One) Dharma-kāya (Dharma body), Vaiśāradya (fearlessness), Āveṇika-dharma (unique qualities) and other immeasurable great merits. Seventh, the great nature of the result, demonstrating all attainments of Bodhi (enlightenment) at the end of Saṃsāra, establishing the vast deeds of all Buddhas. It is explained that the first five are in terms of cause, and the latter two are in terms of result. The 『Yogācārabhūmi-śāstra』 (Treatise on the Stages of Yoga Practice) and the 『Abhisamayālaṃkāra』 (Ornament of Clear Realization) also hold the same view. In the 『Mahāyāna-sūtrālaṃkāra』 (Ornament of the Mahāyāna Sutras), the sixth is called the great result, referring to obtaining the Dharma-kāya, etc. The seventh is called the great deed, referring to demonstrating the attainment of Bodhi, etc., the rest is the same. There are also seven meanings explaining Mahāyāna, as analyzed in the 『Dvādaśa-nikāya-śāstra』 (Treatise on the Twelve Gates). 『Arising』 refers to initiating, with the inner perfuming of Prakṛti-prabhāsvara-citta (original enlightenment) as the cause, and the great use of hearing the perfuming of Kalyāṇa-mitra (virtuous friend) as the condition, giving rise to rare faith in this supreme realm, which can purify the mind, like a clear pearl in water. In the 『Vijñāptimātratā-siddhi』 (Treatise on the Establishment of Consciousness-Only), faith is specifically divided into three types. First, believing in reality, referring to all Dharmas (phenomena)...
法實事理中深信忍故。二信有德。謂於三寶真凈德中深信樂故。三信有能。謂於一切世出世善。深信有多力能得能成。起希望故。依梁攝論亦有三種。一信實有。自性住佛性。二信可得。引出佛性故。三信無窮功德。至得果佛性。又下文四種信心具尋辨之。何故但明信而不言余行。以是行本故。論為初機故。故下文云。自信己性。知心妄動。修遠離行等。又華嚴云。信為道源功德母等。此中起信。據信成就處說。謂入住不退。使前信心成根不失故也。論者是集議論也。謂假立賓主。往復折徴。論量正理。故名為論。是故名為大乘起信論也。
馬鳴菩薩造 馬鳴之名。依諸傳記。略有三釋。一以此菩薩初生之時。感動諸馬悲鳴不息故。立此名也。二此菩薩善能撫琴。以宣法音。諸馬聞已咸悉悲鳴。故立此名。三此菩薩善能說法。能令諸馬悲鳴垂淚不食七日。因此為名也。言菩薩者。依諸論解。亦有三釋。一云。若具言之。應云菩提薩埵。菩提。此云大覺。即所求也。薩埵。此云有情。即所度也。從境為名耳。若從心說。即唯悲與智也。二云。菩提是所求法。薩埵是能求人。心境合明。人法雙稱。故云菩提薩埵。三云。薩埵名勇猛。謂有志有能。于大菩提勇猛求故。立此名也。言造者製作也。
第八造論時節
【現代漢語翻譯】 現代漢語譯本： 一、信法實事理，因對法、真實和事理深信不疑而安忍。二、信有功德，因對三寶（佛、法、僧）的真實清凈功德深信愛樂。三、信有能力，因對一切世間和出世間的善，深信具有強大的力量能夠獲得和成就，從而生起希望。依據《梁攝論》，也有三種信心：一、信實有，相信自性本具的佛性。二、信可得，相信能夠引導和顯現佛性。三、信無窮功德，相信最終能夠證得果地的佛性。此外，下文的四種信心可以仔細尋閱辨析。為什麼只說明『信』而不說其他修行？因為『信』是修行的根本。本論是為初學者而作。所以下文說：『自信己性，知心妄動，修遠離行』等等。又《華嚴經》說：『信為道源功德母』等等。這裡所說的『起信』，是就信成就的階段而言，即進入住不退轉的境界，使之前的信心成為牢固的根基而不喪失。『論』是指彙集議論，即假設賓主，往復辯論，論量正理，所以稱為『論』。因此稱為《大乘起信論》。
馬鳴菩薩造：關於馬鳴（Aśvaghoṣa）這個名字，根據各種傳記，大致有三種解釋：一、因為這位菩薩初生之時，感動得眾馬悲鳴不止，因此立此名。二、這位菩薩善於彈奏樂器，用以宣揚佛法，眾馬聽后都感到悲傷而鳴叫，因此立此名。三、這位菩薩善於說法，能使眾馬悲鳴流淚，七日不食，因此而得名。關於『菩薩』（Bodhisattva）一詞，根據各種論典的解釋，也有三種解釋：一、如果完整地說，應該說『菩提薩埵』（Bodhisattva）。『菩提』（Bodhi），這裡譯為『大覺』，即所追求的目標。『薩埵』（Sattva），這裡譯為『有情』，即所度化的對象。這是從境界來命名的。如果從心來說，就是悲與智。二、『菩提』是所追求的法，『薩埵』是能追求的人。心境合在一起說明，人和法雙重稱謂，所以說『菩提薩埵』。三、『薩埵』的意思是勇猛，指有志向有能力，對於大菩提勇猛追求，因此立此名。『造』的意思是製作。
第八、造論的時節
【English Translation】 English version: One, believing in the reality of Dharma and principles, being deeply convinced and patient due to faith in Dharma, truth, and reason. Two, believing in virtue, being deeply convinced and joyful in the true and pure virtues of the Three Jewels (Buddha, Dharma, Sangha). Three, believing in ability, being deeply convinced that all worldly and other-worldly goodness possesses great power to be obtained and accomplished, thus giving rise to hope. According to the Liang She Lun (Treatise on the Summary of the Great Vehicle), there are also three kinds of faith: one, believing in the real existence of the self-abiding Buddha-nature; two, believing in its attainability, as it can lead out the Buddha-nature; three, believing in infinite merits, leading to the attainment of the fruition of Buddha-nature. Furthermore, the four kinds of faith mentioned below can be carefully examined and distinguished. Why only explain 'faith' and not mention other practices? Because 'faith' is the root of practice. This treatise is for beginners. Therefore, the text below says: 'Believing in one's own nature, knowing the mind's delusive movements, cultivating the practice of detachment,' and so on. Also, the Avatamsaka Sutra says: 'Faith is the source of the path and the mother of merit,' and so on. The 'arising of faith' here refers to the stage of accomplishment of faith, that is, entering the stage of non-retrogression, making the previous faith a firm foundation that is not lost. 'Treatise' refers to a collection of discussions, that is, establishing a guest and host, engaging in back-and-forth debate, and discussing and measuring correct principles, hence it is called a 'treatise.' Therefore, it is called the Awakening of Faith in the Mahayana.
Composed by Aśvaghoṣa (馬鳴) Bodhisattva: Regarding the name Aśvaghoṣa (馬鳴), according to various biographies, there are roughly three explanations: One, because when this Bodhisattva was first born, he moved all the horses to cry incessantly, hence this name was given. Two, this Bodhisattva was skilled at playing musical instruments to proclaim the Dharma, and when the horses heard it, they all felt sad and cried, hence this name was given. Three, this Bodhisattva was skilled at expounding the Dharma, able to make the horses cry and shed tears, and not eat for seven days, hence he was named for this reason. Regarding the term 'Bodhisattva' (菩薩), according to the explanations in various treatises, there are also three explanations: One, if said in full, it should be 'Bodhisattva' (菩提薩埵). 'Bodhi' (菩提) here is translated as 'Great Awakening,' which is the goal sought. 'Sattva' (薩埵) here is translated as 'sentient being,' which is the object to be liberated. This is named from the perspective of the realm. If speaking from the mind, it is simply compassion and wisdom. Two, 'Bodhi' is the Dharma to be sought, and 'Sattva' is the person who can seek it. The mind and realm are explained together, and both the person and the Dharma are referred to, hence it is said 'Bodhisattva.' Three, 'Sattva' means courageous, referring to having aspiration and ability, and vigorously seeking great Bodhi, hence this name is given. 'Composed' means to create.
Eighth, the time of composing the treatise.
者。諸說不同。今依摩耶經云。如來滅后六百歲已。九十六種諸外道等。邪見競興。毀滅佛法。有一比丘。名曰馬鳴。善說法要降伏一切諸外道輩。七百歲已有一比丘名曰龍樹。善說法要。滅邪見幢。燃正法炬。以此經文為定說也。
真諦三藏譯 第九翻譯年代者。譯經紀云。沙門波羅末陀。此云真諦。亦云狗那羅陀。此曰親依西印度優禪尼國人。景行澄明。器宇清肅。風神爽拔。悠然自遠。群藏廣部罔不措懷藝術異解。偏素諳練。歷游諸國隨機利見。以梁武帝泰清二年歲次戊辰。見帝于寶云殿。帝敕譯經。即以太清二年。訖承聖三年歲次甲戌。于正觀寺等。譯金光明經。彌勒下生經。大乘起信論等。總一十一部合二十卷。此論乃是其年九月十日。與京邑英賢慧顯智愷曇振慧旻等。並黃鉞大將軍大保蕭公勃等。于衡州建興寺所譯。沙門智愷筆授。月婆首那等譯語。並翻論旨玄文二十卷。屬侯景作亂。乃適豫章始興南康等。雖復棲遑。譯業無輟。即泛舶西歸。業風賦命。還飄廣州。屬廣州刺史穆國公歐陽頠延住制止寺。請譯經論。自陳永定元年歲次丙子。至訖泰建元年己丑歲。更譯佛阿毗曇經論。及俱舍攝論等。總陳梁二代。敕譯經論。四十四部一百四十一卷。然真諦或鋪坐具跏趺水上。若乘舟而濟岸。接對吏君
【現代漢語翻譯】 現代漢語譯本：關於翻譯的年代，各方說法不一。現在依照《摩耶經》（Māyādevī Sutra）所說，如來（Tathāgata）滅度后六百年，九十六種外道（tīrthika）等邪見競相興起，毀滅佛法。有一位比丘（bhikkhu），名叫馬鳴（Aśvaghoṣa），善於說法要，降伏一切外道之輩。七百年後，有一位比丘名叫龍樹（Nāgārjuna），善於說法要，滅除邪見之幢，點燃正法之炬。以此經文作為確定的說法。
真諦（Paramārtha）三藏（Tripiṭaka）翻譯：第九位是翻譯的年代。翻譯經典記載，沙門（śrāmaṇa）波羅末陀（Paramārtha），翻譯為真諦，也叫拘那羅陀（Kuṇāratha），翻譯為親依，是西印度優禪尼國（Ujjainī）人。他品行高潔，心境澄明，器宇軒昂，風度神采爽朗超拔，悠然自遠。對於各種經藏廣博的部類，沒有不放在心上的，對於藝術和獨特的見解，尤其熟悉精通。他遊歷各國，隨機應變，以梁武帝（Emperor Wu of Liang）泰清二年，歲次戊辰年，在寶云殿拜見皇帝。皇帝下令翻譯經典，於是從太清二年開始，到承聖三年，歲次甲戌年，在正觀寺等地，翻譯了《金光明經》（Suvarṇaprabhāsa Sūtra）、《彌勒下生經》（Maitreya Vyākaraṇa Sūtra）、《大乘起信論》（Mahāyāna-śraddhotpāda-śāstra）等，總共十一部，合計二十卷。這部論典就是在當年九月十日，與京城的英才俊傑慧顯、智愷、曇振、慧旻等，以及黃鉞大將軍大保蕭公勃等，在衡州建興寺所翻譯。由沙門智愷筆錄，月婆首那（Candravasū）等翻譯語言，並翻譯論旨玄文二十卷。適逢侯景作亂，於是前往豫章、始興、南康等地。雖然生活困頓，但翻譯事業沒有停止。隨即乘船西歸，聽天由命，又被風飄回廣州。當時的廣州刺史穆國公歐陽頠（Ōuyáng Wěi）邀請他住在制止寺，請求翻譯經論。從陳永定元年，歲次丙子年，到泰建元年己丑年結束，又翻譯了佛阿毗曇經論（Abhidhamma）以及《俱舍論》（Abhidharmakośa）《攝論》（Mahāyānasaṃgraha）等，總計陳、梁二代，奉敕翻譯的經論，四十四部，一百四十一卷。真諦有時鋪開坐具，在水上跏趺而坐，有時乘船渡岸，與官吏君主交談。
【English Translation】 English version: Regarding the eras of translation, various accounts differ. Now, according to the Māyādevī Sutra, six hundred years after the Tathāgata's Parinirvana, ninety-six kinds of heretics (tīrthika) and other heterodox views will compete to arise, destroying the Buddha's Dharma. There will be a bhikkhu named Aśvaghoṣa, skilled in expounding the essential Dharma, who will subdue all those of the heretical sects. Seven hundred years later, there will be a bhikkhu named Nāgārjuna, skilled in expounding the essential Dharma, who will extinguish the banner of heterodox views and ignite the torch of the true Dharma. This sutra passage is taken as a definitive statement.
Paramārtha Tripiṭaka translated: The ninth is the era of translation. The translation records that the śrāmaṇa Paramārtha, translated as 'True Meaning,' also called Kuṇāratha, translated as 'Close Reliance,' was a native of Ujjainī in West India. His conduct was noble, his mind clear, his bearing dignified, his spirit and demeanor bright and outstanding, and he was naturally distant. He kept in mind all the vast categories of sutra collections, and he was especially familiar with and proficient in art and unique insights. He traveled to various countries, adapting to circumstances, and in the second year of the Taiqing era of Emperor Wu of Liang, the year of Wuchen, he met the emperor at the Baoyun Hall. The emperor ordered the translation of scriptures, so from the second year of Taiqing until the third year of Chengsheng, the year of Jiaxu, at Zhengguan Temple and other places, he translated the Suvarṇaprabhāsa Sūtra, the Maitreya Vyākaraṇa Sūtra, the Mahāyāna-śraddhotpāda-śāstra, and others, totaling eleven works in twenty volumes. This treatise was translated on the tenth day of the ninth month of that year, together with the talents and elites of the capital, Huixian, Zhikai, Tanzhen, Huimin, and others, as well as the Grand General of the Yellow Axe, Lord Xiao Bo, at Jianxing Temple in Hengzhou. The śrāmaṇa Zhikai recorded the text, and Candravasū and others translated the language, and translated twenty volumes of profound texts on the meaning of the treatise. Coinciding with the Hou Jing rebellion, he went to Yuzhang, Shixing, Nankang, and other places. Although his life was difficult, the translation work did not stop. He then sailed west, entrusting his life to fate, and was blown back to Guangzhou by the wind. The then Governor of Guangzhou, Lord Ōuyáng Wěi, invited him to reside at Zhizhi Temple and requested the translation of scriptures and treatises. From the first year of the Yongding era of Chen, the year of Bingzi, until the end of the first year of the Taijian era, the year of Jichou, he further translated the Buddha's Abhidhamma scriptures and treatises, as well as the Abhidharmakośa and the Mahāyānasaṃgraha, totaling forty-four works in one hundred and forty-one volumes translated by imperial order during the Chen and Liang dynasties. Paramārtha sometimes spread out a seat and sat in the lotus position on the water, and sometimes crossed the shore by boat, conversing with officials and rulers.
。而坐具無污。或以荷藉水。乘而度之。如斯神異其例甚多。◎
◎第十隨文解釋者。此論三分。謂序正流通。釋有三門。一約論主。二約論法。三約益生。初中三者。論首三頌歸敬請加。即是論主起行所依。二從論曰下。為物宣說。正成論主法施之行。三末後一頌。結說迴向。即是隨行所起大愿。是故三分。但成論主光顯佛日法施群生之行愿也。二約法三者。初因緣分。是法起所因。為序。二立義分下。正顯所說為正宗。三勸修利益分。嘆法勝能。為流通。由此三分令法無失。久住不墜。三約益生三者。一因緣分。舉法為機。二立義分下正授解行。三勸修分。舉益勸修。令佛種不斷。是故三分。方成眾生入法之行。上三門中。前一別辨。后二合釋。是故五分皆是正宗。以俱是論主正所作故。今但依初門。先解序內三頌。為明歸敬辨意分也○今釋此文。略作五明。一明諸論有無。二歸敬之意。三能歸儀式。四所歸勝相。五釋文。初中。或有具敬三寶。如智論攝論等。或唯歸佛寶。如地持論。或但歸人法。如十地論。或直說無歸。如十二門論。此並作者之意。廣略無在。如龍樹廣論。已具歸依。十二門略論。故不別辨。二敬意者。一為荷恩故。謂若無佛說。法起無由。若無其法。無所生解。若無僧傳。己則不聞。
【現代漢語翻譯】 而且坐具沒有污垢。或者用荷葉當坐墊漂在水上，乘坐它渡河。像這樣的神異事例非常多。
◎第十，隨文解釋：此論分為三分，即序分、正宗分、流通分。解釋有三個方面：一是就論主而言，二是就論法而言，三是就利益眾生而言。首先，就論主而言，開篇的三頌是歸敬和祈請加持，這是論主發起修行所依據的基礎。其次，從『論曰』開始，為眾生宣說，正是成就論主法佈施的行為。最後，最後一頌是總結迴向，這是隨修行所發起的大愿。因此，分為三分，都是爲了成就論主光顯佛日、法佈施眾生的行為和願望。其次，就論法而言，分為三個部分：一是因緣分，是法產生的起因，作為序分；二是立義分以下，正式闡明所說的內容，作為正宗分；三是勸修利益分，讚歎法的殊勝功能，作為流通分。通過這三個部分，使法不會失傳，能夠長久住世而不衰敗。第三，就利益眾生而言，分為三個部分：一是因緣分，提出法以接引根機成熟的眾生；二是立義分以下，正式傳授解脫和修行的方法；三是勸修分，列舉利益以勸勉修行，使佛種不斷絕。因此，分為三個部分，才能成就眾生進入佛法修行的行為。以上三個方面，前一個是分別解釋，后兩個是合併解釋。因此，五分都是正宗分，因為都是論主所要做的。現在只依據第一個方面，先解釋序分中的三頌，是爲了闡明歸敬的意義。 ◎現在解釋這段文字，略作五點說明：一、說明各種論著中有無歸敬；二、歸敬的意義；三、能歸敬的儀式；四、所歸敬的殊勝之處；五、解釋經文。首先，關於第一點，有些論著完整地歸敬三寶（Buddha, Dharma, Sangha），如《智論》（Mahaprajnaparamita-sastra）和《攝論》（Mahayana-samgraha）；有些只歸敬佛寶（Buddha-ratna），如《地持論》（Bodhisattvabhumi-sastra）；有些只歸敬人和法（Dharma），如《十地論》（Dasabhumika-sastra）；有些直接沒有歸敬，如《十二門論》（Dvadasanikaya-sastra）。這些都是作者的意願，或詳或略，沒有固定。如龍樹（Nagarjuna）的廣論已經包含了歸依的內容，而《十二門論》是略論，所以沒有特別說明。第二，歸敬的意義：一是為報答恩情，因為如果沒有佛（Buddha）的說法，法（Dharma）的產生就沒有依據；如果沒有法，就沒有產生理解的途徑；如果沒有僧（Sangha）的傳授，自己就無法聽聞。
【English Translation】 Moreover, the seat was without stain. Or they would use lotus leaves as rafts on the water, riding them to cross over. Such miraculous events are numerous.
◎ Tenth, Explaining according to the text: This treatise is divided into three parts: the introduction, the main body, and the conclusion. There are three aspects to the explanation: first, in terms of the author of the treatise; second, in terms of the Dharma; and third, in terms of benefiting sentient beings. First, in terms of the author, the three opening verses are for paying homage and requesting blessings, which are the basis upon which the author initiates practice. Second, starting from 'The Treatise says,' it is to expound for sentient beings, which is precisely the act of Dharma-giving by the author. Finally, the last verse is the concluding dedication, which is the great vow arising from the practice. Therefore, it is divided into three parts, all to accomplish the author's act and vow of illuminating the Buddha's sun, and Dharma-giving to sentient beings. Second, in terms of the Dharma, it is divided into three parts: first, the causal conditions section, which is the cause of the arising of the Dharma, serving as the introduction; second, the establishing meaning section and below, formally elucidating what is being said, serving as the main body; third, the encouraging practice and benefits section, praising the Dharma's superior function, serving as the conclusion. Through these three parts, the Dharma will not be lost, and can abide for a long time without decline. Third, in terms of benefiting sentient beings, it is divided into three parts: first, the causal conditions section, presenting the Dharma to receive beings with mature faculties; second, the establishing meaning section and below, formally transmitting the methods of liberation and practice; third, the encouraging practice section, listing benefits to encourage practice, so that the Buddha-seed will not be cut off. Therefore, it is divided into three parts, in order to accomplish the act of sentient beings entering the Dharma practice. Among the above three aspects, the first is explained separately, and the latter two are explained together. Therefore, all five parts are the main body, because they are all what the author intends to do. Now, only based on the first aspect, the three verses in the introduction will be explained first, in order to clarify the meaning of paying homage. ◎ Now explaining this text, briefly making five points: first, explaining whether or not various treatises have homage; second, the meaning of paying homage; third, the rituals of being able to pay homage; fourth, the superior aspects of what is being paid homage to; fifth, explaining the text. First, regarding the first point, some treatises completely pay homage to the Three Jewels (Triratna), such as the Mahaprajnaparamita-sastra and the Mahayana-samgraha; some only pay homage to the Buddha Jewel (Buddha-ratna), such as the Bodhisattvabhumi-sastra; some only pay homage to the person and the Dharma, such as the Dasabhumika-sastra; some directly have no homage, such as the Dvadasanikaya-sastra. These are all the intentions of the authors, either detailed or brief, without a fixed rule. For example, Nagarjuna's extensive treatise already includes the content of taking refuge, while the Dvadasanikaya-sastra is a concise treatise, so it is not specifically explained. Second, the meaning of paying homage: first, it is to repay gratitude, because without the Buddha's (Buddha) teachings, there would be no basis for the arising of the Dharma (Dharma); without the Dharma, there would be no way to generate understanding; without the transmission of the Sangha (Sangha), one would not be able to hear it.
由此三恩。得成慧悟。今傳此法。理須念恩致敬。二請加護故。謂末代澆時傳化不易。若不仰請三寶威力。無由自通。故須致敬。三為生信故。謂論主自是不足之人。率己造論。人不信受。要歸三寶。示有宗承。令物生信。四敬儀故。謂如世間忠臣孝子。凡有所作。先啟白君父。今此菩薩敬重三寶。過於君父。欲作此論。光暉佛日。豈不敬啟。五表勝故。謂如成實論說。三寶是吉祥境界。標之在首。以顯勝故。六益物故。謂如雜心說。為令眾生於三寶中。發心趣求。信解觀察。供養歸依。是故頂禮。三能歸異相者。無過三業。謂表佛天眼見其身禮。表佛天耳聞其語贊。表佛他心知意觀察。又若在亦見亦聞處具三業禮。若在唯見不聞處。以身意禮。若在唯聞不見處以語意禮。若抂不可見聞處。唯意業禮。又除三業過。成三業善。表三輪因。故準此也。四顯所敬勝相者。明三寶之義。廣如別章。五釋文者。三頌分二。初二明歸敬三寶后一申其敬意○前中亦二。初歸命者。顯能歸誠至。二盡十方下明所敬深廣。
歸命 前中歸者。是趣向義。命謂己身性命。生靈所重。莫此為先。此明論主得不壞信。盡己所重之命。歸向三寶。請加制述。故云歸命。二歸是敬順義。命謂諸佛教命。此明論主敬奉如來教命傳法利生。故云
【現代漢語翻譯】 現代漢語譯本 由於這三重恩惠（三恩：佛的恩惠，法的恩惠，僧的恩惠），才能成就智慧的領悟。現在傳授這個佛法，理應心懷感恩並致以敬意。第一，爲了祈請加持的緣故。因為末法時代，世風澆薄，傳揚佛法不易。如果不仰仗三寶（三寶：佛寶，法寶，僧寶）的威力，就無法順利弘揚。所以必須致以敬意。第二，爲了使眾生生起信心。因為論主（著書立說之人）自知是不足之人，僅憑自己的力量造論，人們可能不相信接受。所以要歸依三寶，表明有傳承，使人們產生信心。第三，爲了敬儀。如同世間的忠臣孝子，凡有所作為，先稟告君父。現在這位菩薩敬重三寶，勝過君父。想要著述此論，光耀佛日，豈能不恭敬稟告？第四，爲了表明殊勝。如同《成實論》所說，三寶是吉祥的境界，將其置於首位，以彰顯殊勝。第五，爲了利益眾生。如同《雜心論》所說，爲了使眾生對三寶生起信心，追求、信解、觀察、供養、歸依，所以頂禮三寶。 能夠表達歸依之相的，沒有超過身、語、意三業的。身禮，表示佛和天眼看見他的身體在禮拜；語贊，表示佛和天耳聽到他的語言在讚頌；意念觀察，表示佛能以他心通知道他的意念。如果在既能看見又能聽見的地方，就用身、語、意三業來禮拜。如果在只能看見不能聽見的地方，就用身和意來禮拜。如果在只能聽見不能看見的地方，就用語言和意念來禮拜。如果在既不能看見也不能聽見的地方，就只用意念來禮拜。又可以去除三業的過失，成就三業的善行，表示三輪（三輪：身輪，語輪，意輪）的因。所以可以參照這個道理。第四，爲了彰顯所敬對象的殊勝之相，闡明三寶的意義，詳細內容見其他章節。第五，解釋經文。三頌分為兩部分。前兩頌說明歸敬三寶，后一頌陳述敬意。前兩頌又分為兩部分。首先，『歸命』，顯示能夠歸依的誠心至極。其次，『盡十方下』，說明所敬對象的深廣。 『歸命』，前面『歸』字，是趣向的意思。『命』是指自己的身命，是眾生所珍重的，沒有比這更重要的了。這裡說明論主得到不壞的信心，儘自己所珍重的生命，歸向三寶，祈請加持完成著述，所以說『歸命』。第二種解釋，『歸』是敬順的意思，『命』是指諸佛的教命。這裡說明論主敬奉如來的教命，傳法利益眾生，所以說『歸命』。
【English Translation】 English version Due to these three graces (three graces: the grace of the Buddha, the grace of the Dharma, and the grace of the Sangha), one can achieve wisdom and enlightenment. Now that I am transmitting this Dharma, it is only right to be mindful of these graces and pay homage. First, it is for the sake of requesting protection. Because in the degenerate age of the end of Dharma, it is not easy to propagate the Dharma. If one does not rely on the power of the Three Jewels (Three Jewels: the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel), there is no way to communicate it effectively. Therefore, it is necessary to pay homage. Second, it is to generate faith in sentient beings. Because the author (the one who writes books and establishes theories) knows that he is an inadequate person, and if he creates theories based solely on his own strength, people may not believe or accept them. Therefore, one must take refuge in the Three Jewels to show that there is a lineage, so that people will generate faith. Third, it is for the sake of ritual respect. Just like loyal ministers and filial sons in the world, whenever they do something, they first report to their ruler and father. Now, this Bodhisattva respects the Three Jewels more than his ruler and father. Wanting to write this treatise to illuminate the Buddha's sun, how could he not respectfully report it? Fourth, it is to show superiority. As the Satyasiddhi Shastra says, the Three Jewels are an auspicious realm, and placing them at the beginning is to show their superiority. Fifth, it is to benefit sentient beings. As the Samuccaya Shastra says, in order to make sentient beings generate faith in the Three Jewels, pursue, understand, observe, make offerings, and take refuge, therefore, one prostrates to the Three Jewels. There is nothing that can express the aspect of taking refuge better than the three karmas of body, speech, and mind. Body prostration indicates that the Buddha and the devas see his body prostrating; speech praise indicates that the Buddha and the devas hear his language praising; mind contemplation indicates that the Buddha knows his thoughts through his mind-reading power. If one is in a place where one can both see and hear, one uses the three karmas of body, speech, and mind to prostrate. If one is in a place where one can only see but not hear, one uses body and mind to prostrate. If one is in a place where one can only hear but not see, one uses speech and mind to prostrate. If one is in a place where one can neither see nor hear, one only uses mind to prostrate. Furthermore, one can remove the faults of the three karmas and accomplish the good deeds of the three karmas, representing the cause of the three wheels (three wheels: body wheel, speech wheel, mind wheel). Therefore, one can refer to this principle. Fourth, in order to show the superior aspect of the object of respect, clarify the meaning of the Three Jewels, the details of which can be found in other chapters. Fifth, explaining the text. The three verses are divided into two parts. The first two verses explain taking refuge in and respecting the Three Jewels, and the last verse states the respect. The first two verses are further divided into two parts. First, 'Taking refuge in life' shows the utmost sincerity of being able to take refuge. Second, 'Exhausting the ten directions below' explains the depth and breadth of the object of respect. 'Taking refuge in life', the word 'taking refuge' at the beginning means to move towards. 'Life' refers to one's own life, which is cherished by sentient beings, and there is nothing more important than this. This explains that the author has obtained indestructible faith, and with his cherished life, takes refuge in the Three Jewels, praying for blessings to complete the writing, so it is said 'taking refuge in life'. The second explanation, 'taking refuge' means respectful obedience, 'life' refers to the teachings of all Buddhas. This explains that the author respectfully obeys the teachings of the Tathagata, transmitting the Dharma to benefit sentient beings, so it is said 'taking refuge in life'.
歸命。問歸命與稽首何別。答智論云。如小乘經中。毗沙門王歸命釋迦稽首余佛。論主將非為初重后輕。以小乘人偏賀釋迦之恩故有斯也。又釋。通論。皆具三業。別分。稽首屬身。歸命是意。三業之中。意業為重。如仙人起瞋令三國人死等。可知○二所敬中亦二。
盡十方 初盡十方者。明所敬分齊。然有二義。一云。非直歸於一方三寶。乃欲盡於十方齊敬。二云。於十方內非直各歸一二等剎。亦乃一一方所各盡彼方無盡世界一切三寶。何以爾者。顯三寶普遍故。敬心廣大故。簡異小乘故。為論幖幟故。故盡十方也○二辨所敬三寶。于中三。初三句明佛寶。次三句明法寶。后一句明僧寶。
最勝業遍知色無礙自在救世大悲者 初佛寶中。作四門釋。一約三業分別。最勝者標佛位也。謂過小曰勝。超因曰最。以障盡德圓果成極位故云最勝也。業者即總舉諸佛三輪業用謂最勝之業。最勝即業。二釋可知謂遍知意業勝。無礙身業勝。悲救語業勝者。謂結德屬人。謂具上諸德之者。所謂佛也。二約二利分別者。最勝業總舉。遍知等別顯自利德。于中內有遍知之智。外有無礙之色。勝鬘經云。如來色無盡。智慧亦復然等。亦同此也。救世等別顯利他德。二利圓滿之者謂佛也。三約三德分別。一者最勝業是總標。遍
【現代漢語翻譯】 現代漢語譯本： 歸命（皈依）與稽首（叩頭）有什麼區別？回答：智度論中說，在小乘經典中，毗沙門天王歸命釋迦牟尼佛，稽首其餘諸佛。論主認為這並非是先重后輕，因為小乘行人偏重於感念釋迦牟尼佛的恩德，所以才有這種做法。另一種解釋是，通論而言，歸命和稽首都包含身、口、意三業；分別而言，稽首屬於身業，歸命屬於意業。三業之中，意業最為重要，例如仙人發怒可以導致三國人民死亡等事例可以證明這一點。二、所敬的對象也分為兩種。
盡十方：首先，『盡十方』表明了所敬對象的範圍。這裡有兩種含義：一是說，不僅僅歸命於一方的三寶，而是要盡於十方世界都恭敬；二是說，在十方世界之內，不僅僅各自歸命於一二個佛剎，而是每一方所都要窮盡該方無盡世界的一切三寶。為什麼這樣說呢？因為要彰顯三寶的普遍性，恭敬心的廣大，區別于小乘，作為論述的標誌。所以要『盡十方』。二、辨明所敬的三寶。其中分為三部分：首先三句說明佛寶，其次三句說明法寶，最後一句說明僧寶。
最勝業遍知色無礙自在救世大悲者：首先，在佛寶中，從四個方面解釋：一、從三業分別，『最勝』是標明佛的地位。所謂『勝』，是指超過小乘；『最』，是指超越因地。因為斷盡了煩惱，功德圓滿，果位成就到了極點，所以稱為『最勝』。『業』，是總括諸佛的身、口、意三輪的業用，稱為『最勝之業』。最勝即是業。二種解釋可以理解為，『遍知』是意業殊勝，『無礙』是身業殊勝，『悲救』是語業殊勝。『者』，是總結功德歸屬於人，指具有以上各種功德的人，就是佛。二、從自利利他二利分別，『最勝業』是總括，『遍知』等是分別顯示自利之德。其中內有遍知之智，外有無礙之色。《勝鬘經》說：『如來色無盡，智慧亦復然』，與此相同。『救世』等是分別顯示利他之德。自利利他都圓滿的人，就是佛。三、從三德分別，『最勝業』是總標，『遍
【English Translation】 English version: Homage. What is the difference between Guiming (taking refuge) and Qishou (kowtowing)? Answer: The Mahaprajnaparamita Shastra says that in the Hinayana sutras, Vaishravana (guardian deity) takes refuge in Shakyamuni Buddha and kowtows to other Buddhas. The author of the Shastra does not consider this to be prioritizing the former over the latter, because Hinayana practitioners particularly appreciate the grace of Shakyamuni Buddha, hence this practice. Another explanation is that, generally speaking, both Guiming and Qishou involve the three karmas of body, speech, and mind; specifically, Qishou belongs to the body karma, while Guiming belongs to the mind karma. Among the three karmas, the mind karma is the most important, as exemplified by the story of an immortal's anger causing the death of people in three kingdoms. Second, the objects of reverence are also divided into two types.
'Extending to the Ten Directions': First, 'Extending to the Ten Directions' indicates the scope of the objects of reverence. There are two meanings here: one is that it is not only taking refuge in the Three Jewels of one direction, but also revering all the Three Jewels in the ten directions; the other is that within the ten directions, it is not only taking refuge in one or two Buddha lands each, but also exhausting all the Three Jewels in the endless worlds of each direction. Why is this so? Because it is to manifest the universality of the Three Jewels, the vastness of the reverent mind, to distinguish it from Hinayana, and as a mark of the discourse. Therefore, it is 'Extending to the Ten Directions'. Second, distinguishing the Three Jewels to be revered. It is divided into three parts: the first three sentences explain the Buddha Jewel, the next three sentences explain the Dharma Jewel, and the last sentence explains the Sangha Jewel.
'The Most Supreme Karma, Universally Knowing, Color Unobstructed, Self-Mastered, Savior of the World, Greatly Compassionate One': First, in the Buddha Jewel, it is explained from four aspects: 1. From the perspective of the three karmas, 'Most Supreme' marks the position of the Buddha. 'Supreme' means surpassing the Hinayana; 'Most' means transcending the causal ground. Because afflictions are exhausted, merits are perfected, and the fruition is achieved to the ultimate point, it is called 'Most Supreme'. 'Karma' is the general term for the activities of the Buddha's three wheels of body, speech, and mind, called 'Most Supreme Karma'. 'Most Supreme' is Karma. The second explanation can be understood as 'Universally Knowing' is the excellence of mind karma, 'Unobstructed' is the excellence of body karma, and 'Compassionate Savior' is the excellence of speech karma. 'One' summarizes the merits attributed to a person, referring to the one who possesses all the above merits, which is the Buddha. 2. From the perspective of the two benefits of self-benefit and other-benefit, 'Most Supreme Karma' is the general term, and 'Universally Knowing' etc. specifically show the merits of self-benefit. Among them, there is the wisdom of universally knowing internally, and the unobstructed color externally. The Shrimala Sutra says: 'The Tathagata's color is inexhaustible, and wisdom is also the same', which is similar to this. 'Savior of the World' etc. specifically show the merits of benefiting others. The one who has perfected both self-benefit and other-benefit is the Buddha. 3. From the perspective of the three virtues, 'Most Supreme Karma' is the general mark, 'Universally
知顯佛大智功德。二色無礙明佛大定功德。謂依定發通。現色無礙。三救世等明佛大悲功德。攝大乘論明佛受用身功德。唯說此三也。四按文解釋者。此中但明報化二身。以法身入法寶攝故。最勝如初釋。業謂業用。遍知有二。謂一真智遍知心真如門恒沙功德等。二俗智遍知心生滅門緣起差別等。理量齊鑒。無倒遍知。色無礙者。如來色身自在無礙。乃有多種。如華嚴不思議法品說。今略辨四種。一大小無礙。謂一一根皆遍法界。而亦不壞諸根之性。又亦不雜諸根之相。二互用無礙。謂諸根相作而不相礙。三理事無礙。謂現色蕭然而不礙舉體性空。妙理常湛而不礙業用無方。下文云。色即智說名智身等。四應機無礙。謂圓回之身。十方齊應。多機頓感。身亦不分而普現。在此而不礙彼。在彼而不礙此。坐不礙行等。思以準之。救世等者。世謂世間。有其三種。此明眾生世間。是所救也。救謂能救。即如來大悲。悲亦有三種。謂緣眾生法及無緣。無緣之悲。三中最勝。故云大悲。佛性論云。悲者暫救濟不能真實救。大悲者能永救濟。恒不捨離者。謂結德屬人。可知。佛寶竟。
及彼身體相法性真如海無量功德藏 第二法寶中。泛論法寶有四種謂教理行果。於此四中。教淺理深。行分果圓。今此所歸唯取深圓但歸理
【現代漢語翻譯】 現代漢語譯本： 知顯佛大智功德：指的是佛陀的智慧廣大而明顯，能夠照亮一切，具有不可思議的功德。 二色無礙明佛大定功德：指的是佛陀在禪定中所顯現的色相，沒有任何阻礙，能夠清楚地展現佛陀的大定功德。這是因為依靠禪定而生起神通，所顯現的色相沒有任何阻礙。 三救世等明佛大悲功德：《攝大乘論》說明佛陀的受用身功德，只說了這三種功德。 四按文解釋者：按照經文解釋，這裡只說明瞭報身和化身兩種。因為法身已經歸入法寶之中。最殊勝的就像最初的解釋一樣。業指的是作用。遍知有兩種：一是真智遍知心真如門恒沙功德等，二是俗智遍知心生滅門緣起差別等。理和量都能夠平等地照見，沒有顛倒地普遍知曉。色無礙指的是，如來的色身自在無礙，有很多種。例如《華嚴經·不思議法品》所說。現在簡略地辨別四種：一是大小無礙，指的是一一根都遍佈法界，而且也不破壞諸根的自性，也不混雜諸根的相狀。二是互用無礙，指的是諸根的相狀相互作用而不相互妨礙。三是理事無礙，指的是顯現的色相空寂而不妨礙舉體性空，妙理常存而不妨礙業用無方。下文說：『色即是智，所以稱為智身』等等。四是應機無礙，指的是圓滿迴轉之身，十方同時相應，多種根機同時感應，身體也不分離而普遍顯現。在此處不妨礙在彼處，在彼處不妨礙在此處，坐著不妨礙行走等等。可以思考類比。 救世等者：世指的是世間，有三種。這裡指的是眾生世間，是所要救度的對象。救指的是能夠救度，就是如來的大悲。悲也有三種，指的是緣眾生、緣法以及無緣。無緣之悲，在三種悲心中最為殊勝，所以稱為大悲。《佛性論》說：『悲只是暫時救濟，不能真實救濟；大悲能夠永遠救濟，恒常不捨離』。結德屬人，可以知道。佛寶結束。 及彼身體相法性真如海無量功德藏：第二法寶中，泛泛地談論法寶有四種，指的是教、理、行、果。在這四種之中，教義淺顯，理體深奧，行是分階段的，果是圓滿的。現在這裡所歸納的只是深奧圓滿的，只是歸納理體。
【English Translation】 English version: Knowing and Manifesting the Buddha's Great Wisdom and Merit: This refers to the Buddha's wisdom being vast and evident, capable of illuminating everything, possessing inconceivable merit. Two Forms Without Obstruction Manifesting the Buddha's Great Samadhi Merit: This refers to the forms manifested by the Buddha in samadhi (deep meditation), without any obstruction, capable of clearly demonstrating the Buddha's great samadhi merit. This is because, relying on samadhi, supernatural powers arise, and the manifested forms have no obstruction. Three Saving the World, etc., Manifesting the Buddha's Great Compassion Merit: The Mahāyānasaṃgraha (Compendium of Mahayana) explains the Buddha's Sambhogakaya (Enjoyment Body) merit, only mentioning these three merits. Four According to the Textual Explanation: According to the explanation of the scriptures, only the Sambhogakaya (Enjoyment Body) and Nirmanakaya (Transformation Body) are explained here. Because the Dharmakaya (Dharma Body) has already been included in the Dharma Jewel. The most supreme is like the initial explanation. Karma refers to function. Omniscience has two aspects: one is True Wisdom universally knowing the True Thusness Gate of the Mind, such as the merits of the sands of the Ganges; the other is Mundane Wisdom universally knowing the arising and ceasing Gate of the Mind, such as the differences in dependent origination. Principle and measure are equally illuminated, universally knowing without inversion. 'Form without obstruction' refers to the Tathagata's (Thus Come One) Rupakaya (form body) being free and unobstructed, having many forms. For example, as described in the Avatamsaka Sutra's (Flower Garland Sutra) 'Inconceivable Dharma' chapter. Now, briefly distinguish four types: one is 'size without obstruction,' referring to each and every sense faculty pervading the Dharma Realm, and also not destroying the nature of the sense faculties, nor mixing the characteristics of the sense faculties. Two is 'mutual use without obstruction,' referring to the characteristics of the sense faculties interacting without hindering each other. Three is 'principle and phenomenon without obstruction,' referring to the manifested form being empty and silent without hindering the embodiment of emptiness, the wonderful principle constantly abiding without hindering the boundless functions. The following text says: 'Form is identical to wisdom, therefore it is called the Wisdom Body,' and so on. Four is 'response to potential without obstruction,' referring to the perfect and revolving body, responding simultaneously in the ten directions, multiple potentials being sensed simultaneously, the body not separating but universally manifesting. Being here does not hinder being there, being there does not hinder being here, sitting does not hinder walking, and so on. Consider and analogize. 'Saving the world, etc.' The world refers to the world, which has three types. Here it refers to the sentient beings' world, which is the object to be saved. 'Saving' refers to being able to save, which is the Tathagata's great compassion. Compassion also has three types, referring to compassion towards sentient beings, compassion towards the Dharma, and unconditioned compassion. Unconditioned compassion is the most supreme among the three types of compassion, therefore it is called great compassion. The Buddha-nature Treatise says: 'Compassion only temporarily saves, unable to truly save; great compassion is able to save forever, constantly not abandoning.' Concluding the merit belongs to the person, which can be known. The Buddha Jewel ends. And that body, its form, the Dharma-nature, the True Thusness Sea, the immeasurable treasury of merit: In the second Dharma Jewel, generally discussing the Dharma Jewel, there are four types, referring to teaching, principle, practice, and result. Among these four, the teaching is shallow, the principle is profound, practice is in stages, and the result is complete. Now, what is summarized here is only the profound and complete, only summarizing the principle.
果。是故約彼佛身以明法寶。是果法也。顯身之體相。是理法也。文中三句分二。初一標。后二釋。初中及者有二義。一是相違義。顯此法寶與前佛寶是二事。故云及。二是合集義。非直敬于佛寶。亦乃及敬法寶。此中及言。顯佛與法是非一義。彼身體相。顯佛與法不相離。是非異義。體謂體大。相謂相大。以用大中辨佛受用變化二身。是故體相二大自是法身。屬法寶攝。以彼用大依體相起。會用歸本。故云彼身體相也。下二句釋中。初法性等者。釋體大也。無量功德藏。釋相大也。法性者。明此真體普遍義。謂非直與前佛寶為體。亦乃通與一切法為性。即顯真如遍於染凈通情非情深廣之義。論云。抂眾生數中名為佛性抂非眾生數中名為法性。言真如者。此明法性遍染凈時無變異義。真者體非偽妄。如者性無改異。海者約喻釋疑。疑雲。真既不變。云何隨於染凈。既隨染凈。云何不變。釋云。如海因風起于波浪。波雖起盡。濕性無變。無變之性不礙起浪。浪雖萬動。不礙一濕。是故動靜無二法準思之。又釋。顯此真如具德如海。華嚴云。譬如深大海。珍寶不可盡。于中悉顯現。眾生之形類。甚深因緣海。功德寶無盡。清凈法身中。無像而不現。又有奇特十種相。並況真如。準釋可知。次釋相大中。謂此法身如來藏中。
【現代漢語翻譯】 現代漢語譯本 因此，依據彼佛的身來闡明法寶，這是果法。彰顯佛身的體和相，這是理法。文中三句分為兩部分。第一句是標示，后兩句是解釋。第一句中的『及』字有兩種含義。一是相違義，表明此法寶與前面的佛寶是兩件事，所以用『及』字。二是合集義，不僅僅是敬重佛寶，也敬重法寶。此處的『及』字，表明佛與法並非同一。『彼身體相』，表明佛與法不是分離的。『非異義』，體指的是體大，相指的是相大。用用大來區分佛的受用身和變化身。因此，體相二大自然屬於法身，歸於法寶所攝。因為彼用大依體相而起，會用歸本，所以說『彼身體相』。下面的兩句解釋中，首先，『法性等者』，解釋的是體大。『無量功德藏』，解釋的是相大。『法性』，闡明此真體的普遍性，即不僅僅與前面的佛寶為體，也與一切法為性。這顯示了真如遍於染凈，通於有情和非情，深廣的含義。《論》中說，在眾生數中稱為佛性，在非眾生數中稱為法性。『真如』，闡明法性遍於染凈時沒有變異的含義。『真』指的是體非虛妄，『如』指的是性無改變。『海』，用比喻來解釋疑惑。疑惑在於，真既然不變，為何隨於染凈？既然隨於染凈，為何不變？解釋說，如同大海因風而起波浪，波浪雖然起伏消逝，但水的濕性沒有改變。不變的性質不妨礙波浪的生起，波浪雖然萬動，不妨礙水的同一濕性。因此，動靜沒有二法，可以這樣思考。又解釋說，顯示此真如具備如海般的功德。《華嚴經》說，『譬如深大海，珍寶不可盡，于中悉顯現，眾生之形類。甚深因緣海，功德寶無盡，清凈法身中，無像而不現。』還有奇特的十種相，都用來比況真如，參照解釋可知。其次，解釋相大，指的是此法身如來藏中。
【English Translation】 English version Therefore, we use the body of that Buddha (Buddha: the awakened one) to clarify the Dharma Jewel (Dharma: the teachings of the Buddha; Jewel: something precious and valuable), which is the fruit of the Dharma. Revealing the essence and characteristics of the Buddha's body is the principle of the Dharma. The three sentences in the text are divided into two parts. The first sentence is a statement, and the latter two are explanations. The word 'and' in the first sentence has two meanings. One is the meaning of contradiction, indicating that this Dharma Jewel and the previous Buddha Jewel are two different things, hence the use of 'and'. The second is the meaning of combination, meaning not only respecting the Buddha Jewel but also respecting the Dharma Jewel. The word 'and' here indicates that the Buddha and the Dharma are not the same. 'That body and characteristics' indicates that the Buddha and the Dharma are not separate. 'Non-different meaning', essence refers to the greatness of essence, and characteristics refer to the greatness of characteristics. The greatness of function is used to distinguish between the Buddha's enjoyment body and transformation body. Therefore, the two greatnesses of essence and characteristics naturally belong to the Dharma body, which is included in the Dharma Jewel. Because that greatness of function arises from the essence and characteristics, and the function returns to the origin, hence the saying 'that body and characteristics'. In the following two explanatory sentences, first, 'Dharma-nature (Dharma-nature: the intrinsic nature of all things) and so on' explains the greatness of essence. 'Store of immeasurable merits' explains the greatness of characteristics. 'Dharma-nature' clarifies the universality of this true essence, meaning that it is not only the essence of the previous Buddha Jewel but also the nature of all Dharmas. This reveals the meaning of True Thusness (True Thusness: ultimate reality) pervading purity and impurity, encompassing sentient and non-sentient beings, with profound and vast implications. The Treatise says, 'In the number of sentient beings, it is called Buddha-nature (Buddha-nature: the potential for enlightenment within all beings), in the number of non-sentient beings, it is called Dharma-nature.' 'True Thusness' clarifies the meaning that Dharma-nature does not change when it pervades purity and impurity. 'True' means that the essence is not false, and 'Thusness' means that the nature does not change. 'Sea' uses a metaphor to explain doubts. The doubt is, if True is unchanging, why does it follow purity and impurity? If it follows purity and impurity, why is it unchanging? The explanation is, like the waves that arise from the sea due to the wind, although the waves rise and fall, the wetness of the water does not change. The unchanging nature does not hinder the rising of waves, and although the waves move in myriad ways, they do not hinder the single wetness of the water. Therefore, movement and stillness are not two Dharmas, and one can think about it in this way. Another explanation is that it shows that this True Thusness possesses merits like the sea. The Avatamsaka Sutra (Avatamsaka Sutra: a major Mahayana Buddhist scripture) says, 'Like the deep ocean, treasures are inexhaustible, in which all kinds of beings appear. The sea of profound causes and conditions, the treasure of merits is endless, in the pure Dharma body, there is no image that does not appear.' There are also ten kinds of extraordinary characteristics, all used to compare True Thusness, and the explanation can be understood accordingly. Secondly, explaining the greatness of characteristics refers to this Dharma body in the Tathagata-garbha (Tathagata-garbha: the womb of the Buddha).
含攝蘊積無邊恒沙性功德。故云藏。有義。此中亦攝教行二法。謂教含所詮之功德。行攝所成之功德。是故亦云無量功德藏也。當知此中通四法寶俱有含藏。法寶竟。
如實修行等 第三僧寶者。僧通凡聖。寶唯聖位。聖通大小。菩薩為勝。是故此中唯歸地上大菩薩僧。謂證理起行名如實修。下文云。依法力熏習是地前行。如實修行是地上行。滿足方便是地滿位。此中等者。舉中等取前後也。又依寶性論。就地上菩薩約正體后得說二修行。彼論云。一如實修行。瞭如理一味。二遍修行備知一心有恒沙法界。今此文中舉正體等取后得。故云等也。依法集經。總括萬行為二修行。彼經云。如實修行者。發菩提愿。不放逸修者。謂滿菩提愿。複次如實修行者。謂修行佈施。不放逸修者。不求報等。此中亦舉初等取后。可知。歸敬三寶竟○第二申敬意中。餘論之首多申二意。謂利自他法久住等。今此文中略申三意。一為益眾生故。二為佛種不斷故。三為法久住故。即此教法久住。亦是佛種不斷。如金剛般若無著論中。由善付屬般若波羅蜜流行世間。為佛種不斷。文中四句分三。初一舉所為人。二明所成益。三成益意。
為欲令眾生除疑舍邪執起大乘正信佛種不斷故 初中所為眾生雖多三聚統收。準下文。正唯為不
【現代漢語翻譯】 含攝蘊積無邊恒沙性功德。故云藏（包含無邊如恒河沙數般自性功德，故稱為藏）。有義，此中亦攝教行二法。謂教含所詮之功德，行攝所成之功德。是故亦云無量功德藏也。當知此中通四法寶俱有含藏。法寶竟。
如實修行等，第三僧寶者。僧通凡聖，寶唯聖位。聖通大小，菩薩為勝。是故此中唯歸地上大菩薩僧。謂證理起行名如實修。下文云：『依法力熏習是地前行，如實修行是地上行，滿足方便是地滿位。』此中等者，舉中等取前後也。又依寶性論，就地上菩薩約正體后得說二修行。彼論云：『一如實修行，瞭如理一味；二遍修行備知一心有恒沙法界。』今此文中舉正體等取后得，故云等也。依法集經，總括萬行為二修行。彼經云：『如實修行者，發菩提愿；不放逸修者，謂滿菩提愿。』複次，如實修行者，謂修行佈施；不放逸修者，不求報等。此中亦舉初等取后，可知。歸敬三寶竟。第二申敬意中，餘論之首多申二意，謂利自他法久住等。今此文中略申三意：一為益眾生故；二為佛種不斷故；三為法久住故。即此教法久住，亦是佛種不斷。如金剛般若無著論中，由善付屬般若波羅蜜流行世間，為佛種不斷。文中四句分三：初一舉所為人；二明所成益；三成益意。
為欲令眾生除疑舍邪執起大乘正信佛種不斷故，初中所為眾生雖多三聚統收。準下文，正唯為不
【English Translation】 English version: It contains and accumulates boundless, countless merits like the sands of the Ganges. Therefore, it is called 'Treasury'. Meaning that it also encompasses the two aspects of teaching and practice. 'Teaching' contains the merits of what is being taught, and 'practice' encompasses the merits that are achieved. Therefore, it is also called the 'Immeasurable Treasury of Merits'. It should be understood that all four Dharma Jewels are contained within this. This concludes the Dharma Jewel.
Regarding 'genuine practice', etc., the third is the Sangha Jewel. 'Sangha' refers to both ordinary and noble beings, while 'Jewel' refers only to the noble state. 'Noble' includes both lesser and greater beings, with Bodhisattvas being superior. Therefore, here it refers only to the great Bodhisattva Sangha on the higher stages (Bhumis). 'Realizing the truth and arising in practice' is called 'genuine practice'. The following text says: 'Being influenced by the power of the Dharma is practice before reaching the Bhumis, genuine practice is practice on the Bhumis, and fulfilling skillful means is the stage of complete fulfillment.' The 'etc.' here refers to taking the middle as representative of the beginning and the end. Furthermore, according to the Ratnagotravibhāga (寶性論), regarding Bodhisattvas on the Bhumis, two types of practice are described in terms of the true essence and subsequent attainment. That treatise says: 'First, genuine practice, understanding the single taste of suchness; second, pervasive practice, fully knowing that within one mind there are countless realms of Dharma like the sands of the Ganges.' In this text, the true essence is taken as representative of the subsequent attainment, hence the use of 'etc.'. According to the Dharma Collection Sutra, all myriad practices are summarized into two types of practice. That sutra says: 'Genuine practice is generating the Bodhi aspiration; non-negligent practice is fulfilling the Bodhi aspiration.' Furthermore, genuine practice is practicing generosity; non-negligent practice is not seeking rewards, etc. Here, the beginning is also taken as representative of the end, which can be understood. This concludes the reverence to the Three Jewels. In the second part, expressing reverence, most commentaries express two intentions at the beginning, namely benefiting oneself and others, and the long-lasting existence of the Dharma, etc. In this text, three intentions are briefly expressed: first, for the benefit of sentient beings; second, for the unbroken lineage of the Buddha; and third, for the long-lasting existence of the Dharma. The long-lasting existence of this teaching is also the unbroken lineage of the Buddha. As in the Asaṅga's commentary on the Diamond Sutra, the Prajñāpāramitā (般若波羅蜜) is well entrusted and spread in the world, for the unbroken lineage of the Buddha. The four sentences in the text are divided into three parts: the first mentions the beings for whom it is done; the second clarifies the benefit achieved; and the third explains the intention of achieving the benefit.
In order to enable sentient beings to dispel doubts, abandon wrong views, and generate correct faith in the Great Vehicle, so that the Buddha lineage is not broken. Although the sentient beings for whom it is done are numerous and encompass the three categories, according to the following text, it is specifically for those who are not
定聚眾生故。下云。為未入正定眾生修行信心等。兼為邪定作遠因緣。兼為正定具增妙行。別舉下文因緣分中六位眾生。至彼當辨。二所成益中有二。先令得離過益。后得成行益。初中由疑故迷真失於樂也。由執故起妄種于苦也。十地論中。菩薩三種觀于眾生起大慈悲。一遠離最上第一義樂。二具足諸苦。三于彼二顛倒。解云。真樂本有。失而不知。妄苦本空。得而不覺。于彼得失都無覺知故。令菩薩生悲造論。是故以下文立義分及顯示正義。解釋如來根本之義。令諸眾生正解不謬。以除疑惑令悟真樂。以對治邪執遣其二執。令離苦因。故下云。遠離癡慢出邪網等。故云除疑舍邪執也。二成行者。既于真不疑。于邪不執。未知於何乘起行。謂于大乘。以是究竟根本法故。未知於此大乘起何等行。謂起信心行。以信是眾行之本故。亦即翻前疑。故云信。翻前邪執故云正。是云起大乘正信也。則以下文分別發趣道相及修行信心分成此行也。三成益意者。謂令眾生離過成行。使信位成滿。入位不退堪成當果。故云佛種不斷。下文云。信成就發心者。畢竟不退。入如來種中。正因相應等。又釋。由此所說。令諸眾生修行佛因常恒不絕。故云不斷。華嚴云。下佛種子于眾生田生正覺芽。是故能令佛寶不斷。此之謂也。又釋。由此
教法流傳。如前所釋。亦為不斷。此當勸修利益分所作也。上來歸敬辨竟分竟○第二正宗之中有二。先標益起說。二說有五分下正陳所說。
論曰有法能起摩訶衍信根是故應說 前中論曰者。簡論異經之辭也。有法能起等者。標益也。即顯所說之義有其勝用。是故應說者。起說也。顯能詮之教義要須起也。有法者。總舉法義一心二門三大之法。即所說法體也。能起大乘信者。辨法功能。謂約真如門信理決定。約生滅門信業用不亡。約義大中信三寶不壞。此中信根者。謂信滿入住。成根不退。根有二義。一能持義。謂自分不失。二生后義。謂勝進上求。又根信相對。影成四句。一有信無根。謂隨他言信。二是根非信。謂余慧根等。三亦信亦根。謂此中所辨見理成信等。四非信非根。謂所餘法。論主因見此益。是故要須起說。此論上來大乘起信。是故應說是論也。題目依此而立○第二正陳所說。于中有三。先標數。二列名。三辨相。
說有五分。云何為五。一者因緣分 列名中。一言不自起制必有由。名為因緣。章別余段故稱為分。
二者立義分 二由致既興。次略標綱要。令物生信。故名立義分。
三者解釋分 三宗要既略。次宜廣釋令其生解。故云解釋分。
四者修行信心分 四釋既
【現代漢語翻譯】 教法流傳，如前面所解釋的那樣，也是不會斷絕的。這應當是勸人修習以獲得利益的部分所要做的。上面歸敬辨竟分結束。第二部分正宗之中有兩部分。首先標明利益以發起論說，其次從『二說有五分』開始正式陳述所要說的內容。
論曰：有法能夠生起摩訶衍（Mahāyāna，大乘）的信根，所以應該宣說。前面所說的『中論曰』，是爲了區別于其他經典的言辭。『有法能起等者』，是標明利益。即顯示所說的義理具有殊勝的作用。『是故應說者』，是發起論說。顯示能夠詮釋的教義必須要發起。『有法者』，總括了法義一心二門三大之法，即所說法的本體。『能起大乘信者』，辨別法的功能。即從真如門來說，相信真理是決定的；從生滅門來說，相信業的作用不會消失；從義大的角度來說，相信三寶不會壞滅。此處的『信根者』，是指信滿入住，成就根而不退轉。根有兩種含義：一是能持義，指自己的本分不會喪失；二是生后義，指勝進向上求法。又根與信相對，形成四句：一是有信無根，指隨從他人言語而信；二是有根非信，指其他的慧根等；三是亦信亦根，指此處所辨明的見理成信等；四是非信非根，指其餘的法。論主因為見到這種利益，所以必須要發起論說。此論上來是大乘起信，所以應該宣說是論。題目依此而立。第二部分正式陳述所說內容，其中有三部分：先標明數量，再列出名稱，最後辨別相狀。
宣說有五分。什麼是五分？一是因緣分。列出名稱中，一言一行不是自己產生的，必定有原因，名為因緣。章節區別于其他段落，所以稱為分。
二是立義分。二是因為緣由已經興起，接下來要簡略地標明綱要，使眾生生起信心，所以名為立義分。
三是解釋分。三是因為宗要已經簡略地說明，接下來應該廣泛地解釋，使眾生生起理解，所以叫做解釋分。
四是修行信心分。四是因為解釋已經
【English Translation】 The propagation of the Dharma, as explained before, will also be continuous. This should be what the section on encouraging practice for benefit is intended to do. The section on paying homage and distinguishing the completion ends here. The second part, the main subject, has two parts. First, it indicates the benefits to initiate the discourse, and second, starting from 'Two discourses have five sections,' it formally presents what is to be said.
The treatise says: There is a Dharma that can give rise to the root of faith in Mahāyāna (Great Vehicle), therefore it should be expounded. The 'Middle Treatise says' mentioned earlier is to distinguish it from the words of other scriptures. 'There is a Dharma that can give rise, etc.' indicates the benefits. That is, it shows that the meaning of what is said has excellent functions. 'Therefore it should be expounded' initiates the discourse. It shows that the teachings that can explain must be initiated. 'There is a Dharma' generally encompasses the Dharma of the One Mind, Two Aspects, and Three Greatnesses, which is the substance of the Dharma being taught. 'Can give rise to faith in the Mahāyāna' distinguishes the function of the Dharma. That is, from the perspective of the True Thusness (Tathātā) gate, one believes that the truth is definite; from the perspective of the arising and ceasing gate, one believes that the function of karma will not disappear; from the perspective of the greatness of meaning, one believes that the Three Jewels will not be destroyed. Here, 'root of faith' refers to the fulfillment of faith and dwelling in it, achieving a root that does not regress. A root has two meanings: first, the meaning of being able to hold, meaning that one's own share is not lost; second, the meaning of giving rise to what follows, meaning advancing and seeking upwards. Also, root and faith are relative, forming four sentences: first, there is faith without root, referring to believing according to the words of others; second, there is root without faith, referring to other roots of wisdom, etc.; third, there is both faith and root, referring to the seeing of truth and the formation of faith, etc., as distinguished here; fourth, there is neither faith nor root, referring to the remaining dharmas. Because the author of the treatise sees this benefit, it is necessary to initiate the discourse. This treatise is about awakening faith in the Mahāyāna, so it should be expounded as a treatise. The title is established based on this. The second part formally presents what is to be said, which has three parts: first, it indicates the number; then, it lists the names; and finally, it distinguishes the characteristics.
It is said that there are five sections. What are the five sections? First is the section on conditions (Hetu-pratyaya). In listing the names, one word or action does not arise by itself, there must be a cause, which is called conditions. The chapter is different from other paragraphs, so it is called a section.
Second is the section on establishing meaning. Second, because the causes and reasons have already arisen, next, briefly indicate the outline to make sentient beings generate faith, so it is called the section on establishing meaning.
Third is the section on explanation. Third, because the essentials have been briefly explained, next, it should be widely explained to make them generate understanding, so it is called the section on explanation.
Fourth is the section on cultivating faith. Fourth, because the explanation has already
生解。次宜依解起行。有解無行。是所不應。故有修行信心分。
五者勸修利益分 五雖示行儀。鈍根懈慢。次宜舉益勸修。故有勸修利益分○三依章辨相中。釋五分即為五段。初中二。先標后釋。
初說因緣分 釋中有四。一問。
問曰有何因緣而造此論 二答。
答曰是因緣有八種 三難。
云何為八 四通答中有三。謂舉數。辨相。總結。
一者因緣總相 辨相中。初一是總。后七是別。所以爾者。總通兼正。別為當機。故須爾也。
所謂為令眾生離一切苦。得究竟樂。非求世間名利恭敬故 總中離一切苦者。謂令有情離三苦二死故。得究竟樂者。令得無上菩提大涅槃樂等。非求世間名利等者。有二釋。一非欲令其求於後世人天利樂等故。二論主自云。我為益生。故造斯論。非為名利等。此之一門通於一切菩薩之心。非局此論。故云總相。又通此一部論為發起之由。故云因緣總相也。
二者為欲解釋如來根本之義令諸眾生正解不謬故 別中各別發起下文。別為當機故於中初者。與下立義分及解釋分。顯示正義對治邪執。作發起因緣。以彼文中說依一心法有二種門。各攝一切法。即是如來所說法門之根本。又生滅門中。本覺名如。始覺名來。始本不二。名曰如
【現代漢語翻譯】 現代漢語譯本： 生解（僅憑字面理解）。其次應該依據理解而修行。只有理解而沒有行動，是不應該的。所以有修行信心分。
五者，勸修利益分。雖然展示了修行的儀軌，但對於遲鈍懈怠的人，接下來應該列舉利益來勸勉修行。所以有勸修利益分。三，依據章節辨別法相中，解釋五分即分為五個段落。最初的部分分為兩個小部分，先標示后解釋。
首先是說因緣分。解釋中有四個部分：一問。
問：有什麼因緣而造這部論？二答。
答：這個因緣有八種。三難。
什麼是八種？四通答，其中有三個部分：列舉數量、辨別法相、總結。
一者，因緣總相。辨別法相中，第一個是總的，后七個是別的。之所以這樣，是因為總的包含普遍和正面的意義，別的是爲了當下的根機。所以需要這樣。
所謂爲了使眾生脫離一切痛苦，得到究竟的快樂，而不是爲了追求世間的名利恭敬。總的來說，『離一切苦』是指使有情眾生脫離三苦（苦苦、壞苦、行苦）和二死（分段生死、變易生死）。『得究竟樂』是指使眾生得到無上菩提和大涅槃的快樂等。『非求世間名利等』有兩種解釋：一是並非想要讓他們追求後世人天的利益快樂等。二是論主自己說，我爲了利益眾生，所以造這部論，不是爲了名利等。這一條適用於一切菩薩的心，不侷限於這部論，所以說是總相。又貫穿這部論作為發起的緣由，所以說是因緣總相。
二者，爲了解釋如來根本的意義，使眾生正確理解而不產生謬誤。別中各自發起下文。別是爲了當下的根機，所以在其中第一個，與下文的立義分和解釋分，顯示正義，對治邪執，作為發起的因緣。因為那些文章中說，依據一心法有兩種門，各自包含一切法，這就是如來說法的根本。又在生滅門中，本覺名為如（Tathata），始覺名為來（Tathagata）。始覺和本覺不是兩個，叫做如來（Tathagata）。
【English Translation】 English version: 『Living understanding』 (merely understanding the literal meaning). Next, one should cultivate according to understanding. It is not appropriate to only have understanding without action. Therefore, there is the section on cultivating faith.
Fifth, the section on encouraging cultivation and its benefits. Although the rituals of practice are shown, for those who are dull and lazy, the benefits should be listed to encourage cultivation. Therefore, there is the section on encouraging cultivation and its benefits. Three, in distinguishing the characteristics according to the chapters, explaining the five sections is divided into five paragraphs. The initial part is divided into two smaller parts, first indicating and then explaining.
First is the section on stating the causes and conditions. There are four parts in the explanation: One question.
Question: What are the causes and conditions for creating this treatise? Two answers.
Answer: There are eight kinds of causes and conditions. Three difficulties.
What are the eight? Four general answers, which have three parts: listing the numbers, distinguishing the characteristics, and summarizing.
First, the general characteristics of causes and conditions. In distinguishing the characteristics, the first is general, and the latter seven are specific. The reason for this is that the general includes universal and positive meanings, while the specific is for the current capacity. Therefore, it is necessary to do so.
So-called to enable sentient beings to be free from all suffering and obtain ultimate happiness, not to seek worldly fame, profit, and respect. In general, 『to be free from all suffering』 means to enable sentient beings to be free from the three sufferings (suffering of suffering, suffering of change, suffering of conditioning) and the two deaths (segmented life and death, transformational life and death). 『To obtain ultimate happiness』 means to enable sentient beings to obtain the happiness of unsurpassed Bodhi and great Nirvana, etc. 『Not seeking worldly fame, profit, etc.』 has two explanations: One is not wanting them to seek the benefits and happiness of humans and gods in the afterlife. Second, the author himself said, I created this treatise to benefit sentient beings, not for fame, profit, etc. This applies to the minds of all Bodhisattvas, not limited to this treatise, so it is called the general characteristic. It also runs through this treatise as the reason for initiation, so it is called the general characteristic of causes and conditions.
Second, to explain the fundamental meaning of the Tathagata (如來), making sentient beings understand correctly without producing errors. Each of the specific initiates the following text. The specific is for the current capacity, so the first among them, together with the section on establishing meaning and the section on explanation below, shows the correct meaning, counteracts wrong views, and serves as the initiating cause and condition. Because those articles say that according to the One Mind Dharma, there are two gates, each containing all Dharmas, which is the foundation of the Dharma taught by the Tathagata (如來). Also, in the gate of arising and ceasing, the original enlightenment is called Tathata (如), and the initial enlightenment is called Tathagata (來). Initial enlightenment and original enlightenment are not two, called Tathagata (如來).
來。故轉法輪論云。真諦名如。正覺名來。正覺真諦故。名為如來。此即所證真理名如。能證無分別智名來。諸眾生未有無分別智時。是如無來也。今以如來依此心成故。名此心為如來根本之義。文中具釋此義。令彼地前三賢勝解行位諸菩薩等比觀相應。故云正解。即顯示正義文是也。此觀離倒故云不謬。即對治邪執文是也。
三者為令善根成熟眾生。于摩訶衍法堪任不退信故 第二者。與下分別發趣道相而作因緣。以彼文中令利根者發決定心。進趣大道。堪任不退住位故。此當十信終心。自分滿足。故云善根成熟。進入十住正定聚中。使前信心堪任不退故也。
四者為令善根微少眾生修習信心故 第三者。與下修行信心分中。初四種信心及四種修行文而作因緣。以彼文中令信未滿者。修行信心。使滿足故。此當十信住心。以信位未滿故。云善根微少。令進修向滿故。云修行信心也。
五者為示方便消惡業障善護其心遠離癡慢出邪網故 自下四種機。當信位初心。何故前三人各以一門攝。此中偏有四者。以前三根勝進易退難。不假多方便助成道力故耳也。此中根劣。退易進難。賴多方便故有四也。四中前三為下中上三人。后一策以勤修三中初者。與下修行信心分中。第四修行末文而作因緣。以彼文
【現代漢語翻譯】 現代漢語譯本：因此，《轉法輪論》中說：『真諦』名為『如』，『正覺』名為『來』。因為『正覺』與『真諦』相合，所以稱為『如來』。這指的是所證悟的真理名為『如』，能證悟真理的無分別智慧名為『來』。當衆生還沒有無分別智慧的時候，就是『如』而沒有『來』的狀態。現在因為『如來』依此心而成就，所以說此心是『如來』的根本意義。文中詳細解釋了這個意義，使那些處於地上之前的三賢位（十住、十行、十回向）的菩薩們能夠通過比量觀察而相應，所以說是『正解』，即顯示正確意義的文句。這種觀行遠離顛倒，所以說『不謬』，即對治邪見的文句。 第二，爲了使善根成熟的眾生，對於大乘佛法能夠堪能信受而不退轉。這與下文分別闡述發趣入道的相狀而作為因緣。因為下文是爲了使利根之人發起堅定的信心，勇猛精進地趣向大道，能夠堪能安住而不退轉。這裡指的是十信位的最後階段，自身已經滿足，所以說『善根成熟』。進入十住位的正定聚中，使之前的信心能夠堪能信受而不退轉。 第三，爲了使善根微少的眾生修習信心。這與下文修行信心分中的最初四種信心以及四種修行文而作為因緣。因為下文是爲了使信心尚未圓滿的人，通過修行信心，使信心得以圓滿。這裡指的是十信位的住心階段，因為信位尚未圓滿，所以說『善根微少』。使之進一步修習，趨向圓滿，所以說『修行信心』。 第四，爲了顯示方便法門，消除惡業障礙，善於守護自己的心，遠離愚癡和傲慢，脫離邪見之網。以下四種根機，對應于信位的初心。為什麼前面三種根機各用一門來攝受，而這裡卻偏偏有四種呢？因為前面三種根機殊勝，容易進步但難於退轉，不需要太多的方便來幫助成就道力。而這裡的根機低劣，容易退轉但難於進步，依賴於多種方便，所以有四種。這四種根機中，前三種分別對應下根、中根、上根之人，后一種是鞭策他們勤奮修習。這三種根機中，第一種與下文修行信心分中的第四種修行的末尾部分而作為因緣。因為那段經文...
【English Translation】 English version: Therefore, the Zhuan Falun Lun (Treatise on Turning the Dharma Wheel) says: 『Zhen Di』 (Ultimate Truth) is named 『Ru』 (Thusness), 『Zheng Jue』 (Right Enlightenment) is named 『Lai』 (Come). Because Zheng Jue (Right Enlightenment) and Zhen Di (Ultimate Truth) are combined, it is called 『Ru Lai』 (Tathagata). This refers to the truth that is realized is named 『Ru』 (Thusness), and the non-discriminating wisdom that can realize the truth is named 『Lai』 (Come). When sentient beings do not yet have non-discriminating wisdom, it is the state of 『Ru』 (Thusness) without 『Lai』 (Come). Now, because the Ru Lai (Tathagata) is accomplished based on this mind, it is said that this mind is the fundamental meaning of Ru Lai (Tathagata). The text explains this meaning in detail, so that those Bodhisattvas (Enlightenment Beings) in the Three Worthies positions (Ten Dwellings, Ten Practices, Ten Dedications) before the ground can correspond through comparative observation, so it is called 『Zheng Jie』 (Correct Understanding), which is the sentence that shows the correct meaning. This contemplation is far from inverted, so it is said to be 『not mistaken』, which is the sentence that counteracts wrong views. Secondly, in order to enable sentient beings with mature good roots to be able to believe in the Mahāyāna Dharma (Great Vehicle Teachings) without regression. This serves as a cause and condition for distinguishing and elaborating on the aspects of embarking on the path. Because the following text is to enable those with sharp faculties to generate firm faith, to advance vigorously towards the Great Path, and to be able to dwell without regression. This refers to the final stage of the Ten Faiths, where oneself is already satisfied, so it is said that 『good roots are mature』. Entering the Zheng Ding Ju (Assembly of Rightly Determined Ones) in the Ten Dwellings, so that the previous faith can be believed without regression. Thirdly, in order to enable sentient beings with few good roots to cultivate faith. This serves as a cause and condition for the initial four kinds of faith and the four kinds of practice in the Xiu Xing Xin Xin Fen (Section on Cultivating Faith) below. Because the following text is to enable those whose faith is not yet complete to cultivate faith, so that faith can be completed. This refers to the dwelling mind stage of the Ten Faiths, because the faith position is not yet complete, so it is said that 『good roots are few』. To enable them to further cultivate and move towards completion, so it is said that 『cultivating faith』. Fourthly, in order to show expedient methods, eliminate evil karmic obstacles, be good at guarding one's mind, stay away from ignorance and arrogance, and escape from the net of wrong views. The following four kinds of capacities correspond to the initial mind of the faith position. Why do the previous three kinds of capacities each use one door to gather, but here there are four? Because the previous three kinds of capacities are superior, easy to progress but difficult to regress, and do not need too many expedient means to help accomplish the power of the path. But the capacities here are inferior, easy to regress but difficult to progress, relying on various expedient means, so there are four. Among these four kinds of capacities, the first three correspond to people with inferior, medium, and superior capacities, respectively, and the last one is to urge them to cultivate diligently. Among these three kinds of capacities, the first one serves as a cause and condition for the end of the fourth practice in the Xiu Xing Xin Xin Fen (Section on Cultivating Faith) below. Because that passage...
中。令業重惑多善根難發眾生。以禮懺等方便消惡業障。障輕故。內離頑嚚癡慢。外出邪魔罥網故。云善護其心遠離癡慢出邪網也。此當下品也。
六者為示修習止觀。對治凡夫二乘心過故 二者。與下第五修行止觀門為因緣。以彼文中。雙明止觀遣凡小二執故。云治心過也。下自廣說。此當中品也。
七者為示專念方便生於佛前必定不退信心故 三者。與下修行信心分末。複次眾生初學是法下勸生凈土文而作因緣。以彼文中。舉勝方便令彼觀解。分得相應。眾生恐后報遷遇緣成退故令往生。使不退也。此當上品。
八者為示利益勸修行故有如是等因緣所以造論 第八者。與下勸修利益分而作因緣。以彼文中。舉彼損益勸物修舍。即總策成前諸行也○第三難可知。
問曰修多羅中具有此法何須重說 第四通中文有二。初與彼問辭。二以眾生根行下奪彼疑情明須作論。于中有二。初舉根緣二相以立宗。二如來在世下別釋根緣。
答曰修多羅中雖有此法以眾生根行不等受解緣別 前中。初根有同異。後緣有增微○別釋中有二。初說聽俱勝。經文尚無紙素之傳。何況須論。二如來滅下明根緣微劣須經須論。
所謂如來在世眾生利根能說之人色心業勝圓音一演異類等解。則不須論 前中
【現代漢語翻譯】 現代漢語譯本：對於那些業障深重、迷惑眾多、善根難以生髮的眾生，通過禮拜懺悔等方便法門來消除他們的惡業障礙。當業障減輕時，內心就能遠離頑固、愚昧、癡迷和傲慢，外在也能擺脫邪魔的束縛和羅網。所以說，善於守護自己的心，遠離癡迷和傲慢，就能脫離邪惡的羅網。這屬於下品根機。
爲了開示修習止觀，對治凡夫和二乘人的心性過失。這與下文第五部分『修行止觀門』形成因緣關係。因為在那部分中，同時闡明了止觀，以去除凡夫和小乘的兩種執著，所以說能『對治心性過失』。下文將詳細闡述。這屬於中品根機。
爲了開示專心念佛的方便法門，使眾生往生到佛前，必定不會退失信心。這與下文『修行信心分』的末尾，『複次眾生初學是法』之後勸導往生凈土的部分形成因緣關係。因為在那部分中，提出了殊勝的方便法門，使他們的觀行和理解，能夠得到相應的效果。眾生恐怕在未來的果報中，遭遇因緣而退轉，所以讓他們往生凈土，使他們不退轉。這屬於上品根機。
爲了開示利益，勸導修行，所以有這些因緣來造論。這與下文『勸修利益分』形成因緣關係。因為在那部分中，列舉了修行與不修行的損益，勸導眾生修行和捨棄惡習，總的來說，就是促成前面的各種修行。第三點難以理解。
問：在修多羅（Sutra，佛經）中已經包含了這些法門，為什麼還要重複解說呢？第四部分『通中』包含兩點。首先是呼應前面的提問，其次是用『以眾生根行不等』來消除對方的疑慮，說明必須造論。其中又包含兩點。首先是列舉根性和因緣兩種相狀來確立宗旨，其次是『如來在世』之後分別解釋根性和因緣。
答：修多羅（Sutra，佛經）中雖然有這些法門，但是由於眾生的根性和修行不同，接受和理解的因緣也有差別。前面這段話中，首先是根性有相同和不同，其次是因緣有增強和減弱。
分別解釋根性和因緣包含兩點。首先是說明聽法和說法的人都很殊勝，經文尚且沒有紙張和筆墨的流傳，更何況需要論著。其次是『如來滅下』說明根性和因緣微弱低劣，需要經典和論著。
所謂如來在世的時候，眾生根性銳利，能說法的人的色身和心念以及業力都很殊勝，用圓滿的聲音說法，不同的眾生都能理解，這樣就不需要論著。
【English Translation】 English version: For sentient beings whose karmic hindrances are heavy, delusions are numerous, and good roots are difficult to develop, use methods such as repentance to eliminate their evil karmic obstacles. When karmic obstacles are lightened, internally they can be free from stubbornness, ignorance, delusion, and arrogance, and externally they can escape the bonds and nets of evil demons. Therefore, it is said, 'Skillfully guard your mind, stay away from delusion and arrogance, and escape the evil net.' This belongs to the lower grade.
To show the practice of '止觀' (zhiguan, cessation and contemplation), and to counteract the mental faults of ordinary people and those of the Two Vehicles. This forms a causal relationship with the fifth section below, 'The Gate of Practicing '止觀' (zhiguan, cessation and contemplation)'. Because in that section, both '止' (zhi, cessation) and '觀' (guan, contemplation) are clarified to remove the two attachments of ordinary people and the '小乘' (xiaosheng, Small Vehicle), it is said to 'cure mental faults'. The following will explain in detail. This belongs to the middle grade.
To show the expedient method of single-minded '唸佛' (nianfo, Buddha-recollection), so that sentient beings are born before the Buddha and will surely not regress in faith. This forms a causal relationship with the end of the 'Faith Chapter on Practice', after 'Moreover, sentient beings who are new to this Dharma' and the section that encourages rebirth in the Pure Land. Because in that section, a superior expedient method is presented, so that their contemplation and understanding can achieve corresponding results. Sentient beings fear that in future retribution, they will encounter conditions and regress, so they are allowed to be reborn in the Pure Land, so that they do not regress. This belongs to the upper grade.
To show the benefits and encourage practice, so there are these causes and conditions for writing the treatise. The eighth is to form a causal relationship with the 'Chapter on Encouraging Practice and Benefits' below. Because in that section, the gains and losses of practice and non-practice are listed, and sentient beings are encouraged to practice and abandon evil habits, which in general, promotes the previous practices. The third point is difficult to understand.
Question: The '修多羅' (Sutra, Buddhist scriptures) already contains these '法' (dharma, teachings), why repeat the explanation? The fourth part, 'General Discussion', contains two points. The first is to echo the previous question, and the second is to eliminate the other party's doubts with 'Because sentient beings' roots and practices are unequal', explaining that it is necessary to write the treatise. This contains two points. The first is to list the two aspects of roots and conditions to establish the purpose, and the second is to explain the roots and conditions separately after 'When the '如來' (Tathagata, Thus Come One) was in the world'.
Answer: Although the '修多羅' (Sutra, Buddhist scriptures) contains these '法' (dharma, teachings), because sentient beings' roots and practices are different, and the causes and conditions for acceptance and understanding are also different. In the previous passage, the first is that the roots are the same and different, and the second is that the conditions are enhanced and weakened.
Separately explaining the roots and conditions contains two points. The first is to explain that the person listening to the Dharma and the person speaking the Dharma are both excellent, and the scriptures do not even have the transmission of paper and ink, let alone the need for treatises. The second is that 'When the '如來' (Tathagata, Thus Come One) passed away' explains that the roots and conditions are weak and inferior, and scriptures and treatises are needed.
When the '如來' (Tathagata, Thus Come One) was in the world, sentient beings' roots were sharp, the '色身' (rupa-kaya, physical body) and mind of the person who could speak the Dharma and their karmic power were excellent, and the Dharma was spoken with a perfect sound, and different sentient beings could understand, so there was no need for treatises.
初約勝時以明根勝。二能說人下明緣勝。于中三業可知。一音及圓音者有二。初如來一音說一切法。無不顯了。故名圓音。華嚴云。如來於一語言中演說無邊契經海。二如來同一切音。故云圓音。華嚴云。一切眾生語言法一言演說盡無餘。以一切音即一音故。云一音。一音即一切音。故云圓音。一一語音遍窮眾生界。而其音韻恒不雜亂。若音不遍。則音非圓。若由等遍失其韻曲。則是圓非音。今不壞曲而等遍。不動遍而善韻。此是如來圓音。非是心識思量境界耳○第二劣中四種。初廣略二經。后廣略二論。
若如來滅后或有眾生能以自力廣聞而取解者 初自力廣聞經得解佛意。不須他論。故云自力。即具文義二持。
或有眾生亦以自力少聞而多解者 二亦以自力尋略經文而能解經意。故亦不須他論。此有義持無文持也。
或有眾生無自心力因於廣論而得解者 三但依經文不能解意。因他廣論得解經意。故云無自心力也。此有文持無義持故。
自有眾生復以廣論文多為煩心樂總持少文而攝多義能取解者 四此人不耐繁文。唯依文約義豐之論。深解佛經所說之旨。故言心樂總持而攝多義。此無文義二持。此文有二。初辨根劣。二如是此論下對此劣根明教之興。
如是此論為欲總攝如來廣大
【現代漢語翻譯】 現代漢語譯本： 初約殊勝之時，以表明根器的殊勝。第二部分，在『能說人』之後，闡明因緣的殊勝。其中，三業（身、口、意）可以知曉。關於『一音』以及『圓音』，有兩種含義。第一種，如來以一音演說一切法，沒有不顯現明白的，因此稱為『圓音』。《華嚴經》說：『如來於一語言中，演說無邊契經海。』第二種，如來等同於一切音聲，所以稱為『圓音』。《華嚴經》說：『一切眾生語言法，一言演說盡無餘。』因為一切音聲即是一音，所以說『一音』。一音即是一切音，所以說『圓音』。每一個語音都遍及眾生界，而其音韻恒常不雜亂。如果音聲不能周遍，那麼音聲就不是圓滿的。如果因為平等周遍而失去音韻曲調，那麼就是圓滿但不是音聲。現在不破壞曲調而能平等周遍，不動搖周遍而能善於音韻，這就是如來的圓音，不是心識思量的境界。 第二部分，關於根器較差的情況，有四種。最初是廣本和略本兩種經，後面是廣本和略本兩種論。
『如果如來滅度后，或許有眾生能夠以自己的力量廣泛聽聞而取得理解』，第一種情況，依靠自身的力量廣泛聽聞經典而理解佛的意旨，不需要其他的論著，所以說『自力』，即具備文字和義理兩種受持。
『或許有眾生也以自己的力量少量聽聞而多多理解』，第二種情況，也依靠自身的力量尋繹簡略的經文而能夠理解經的意旨，所以也不需要其他的論著。這種情況是有義理的受持而沒有文字的受持。
『或許有眾生沒有自己的心力，因為廣博的論著而得到理解』，第三種情況，僅僅依靠經文不能理解經的意旨，因為其他的廣博論著而得到理解經的意旨，所以說『沒有自己的心力』。這種情況是有文字的受持而沒有義理的受持。
『自有眾生又因為廣博的論文太多而感到煩惱，喜歡總持簡略的文字而攝取多種義理，能夠取得理解』，第四種情況，這種人不耐煩冗長的文字，只依靠文字簡略而義理豐富的論著，深刻理解佛經所說的宗旨，所以說『心樂總持而攝取多種義理』。這種情況是沒有文字和義理兩種受持。這段文字有兩層含義，首先是辨別根器的低劣，其次是『如是此論』之後，針對這種低劣根器闡明教法的興起。
『如是此論，是爲了總攝如來廣大的』
【English Translation】 English version: Initially, the superiority is determined by the time of victory, to clarify the superiority of the roots. Secondly, after 'the person who can speak,' it elucidates the superiority of conditions. Among these, the three karmas (body, speech, and mind) can be understood. Regarding 'one sound' and 'perfect sound,' there are two meanings. First, the Tathagata (如來，another name for Buddha) uses one sound to expound all dharmas (法, teachings), without anything not being clearly revealed, hence it is called 'perfect sound.' The Avatamsaka Sutra (華嚴經) says: 'In one language, the Tathagata expounds the boundless ocean of sutras.' Second, the Tathagata is the same as all sounds, hence it is called 'perfect sound.' The Avatamsaka Sutra says: 'All languages of sentient beings, are completely expounded in one word without remainder.' Because all sounds are one sound, it is called 'one sound.' One sound is all sounds, hence it is called 'perfect sound.' Each and every sound pervades the realm of sentient beings, and its tones are always not mixed up. If the sound does not pervade, then the sound is not perfect. If the melody is lost due to equal pervasion, then it is perfect but not a sound. Now, without destroying the melody, it can equally pervade; without moving the pervasion, it is good at melody. This is the perfect sound of the Tathagata, not the realm of mental consciousness and deliberation. Secondly, regarding inferior roots, there are four types. Initially, there are two types of sutras, the extensive and the concise. Later, there are two types of treatises, the extensive and the concise.
'If, after the Tathagata's extinction, there are sentient beings who can broadly hear and understand by their own power,' the first case is relying on one's own power to broadly hear the sutras and understand the Buddha's intention, without needing other treatises, hence it is called 'self-power,' which possesses both textual and meaningful upholding.
'Or there are sentient beings who also use their own power to hear little but understand much,' the second case is also relying on one's own power to seek out concise sutra texts and be able to understand the meaning of the sutra, so there is also no need for other treatises. This is having meaningful upholding but not textual upholding.
'Or there are sentient beings who have no self-mind power and gain understanding through extensive treatises,' the third case is only relying on the sutra text and not being able to understand the meaning, gaining understanding of the sutra's meaning through other extensive treatises, hence it is said 'no self-mind power.' This is having textual upholding but not meaningful upholding.
'There are sentient beings who are annoyed by the many extensive treatises, and prefer to uphold concise texts and grasp multiple meanings, and are able to gain understanding,' the fourth case is that this person is impatient with lengthy texts, only relying on treatises that are concise in text but rich in meaning, deeply understanding the purpose of what the Buddha's sutras say, hence it is said 'the mind delights in upholding concisely and grasping multiple meanings.' This is having neither textual nor meaningful upholding. This passage has two meanings, first distinguishing the inferiority of the roots, and second, after 'Thus this treatise,' clarifying the rise of the teachings for these inferior roots.
'Thus this treatise is intended to comprehensively gather the Tathagata's vast'
深法無邊義故。應說此論 如是此論文句雖少。普攝一切大乘經論旨。故云總攝如來廣大等如理智境故云深也。如量智境故云廣也。深廣無際故云無邊也○立義分中文別有二。初結前生后。二正彰立義。此文有三。初標總開別。二寄問列名。三依名辨相。
已說因緣分次說立義分摩訶衍者總說有二種云何為二一者法二者義 名中法者。出大乘法體。謂自體故。對智故。顯義故。即宗本法也。大位在因。通於染凈耳。義者。辨大乘名義。謂何故此心是大乘耶。謂此心內具三大義。故名大也。有二運轉故名乘也。即依宗所顯差別義理。大位在果。唯取于凈也。是故大乘總說有二。謂先顯法體。后釋義理。收義足也○辨相中二。先法后義。法中亦二。初舉法總立。次何以故下開門別立。
所言法者謂眾生心 總中三句。初眾生心者。出其法體。謂如來藏心含和合不和合二門。以其在於眾生位故。若在佛地。則無和合義。以始覺同本。唯是真如。即當所顯義也。今就隨染眾生位中故。得具其二種門也。
是心則攝一切世間出世間法 次攝一切世出世法者。辨法功能。以其此心體相無礙。染凈同依。隨流返流。唯轉此心。是故若隨染成於不覺。則攝世間法。不變之本覺及返流之始覺。攝出世間法。此猶約生滅
【現代漢語翻譯】 現代漢語譯本： 因為其深奧的法理和無邊的意義，所以應當宣說這部論著。這部論著雖然文句不多，卻普遍涵蓋了一切大乘經論的要旨。因此說它總攝瞭如來廣大而如實的智慧境界，所以稱為『深』。如實衡量智慧的境界，所以稱為『廣』。深奧廣闊沒有邊際，所以稱為『無邊』。 在『立義分』中，文句的類別有二：一是總結前文，引出後文；二是正式闡明立義。這段文字有三層含義：首先是總標、總說、分說；其次是藉由提問來列出名稱；最後是依據名稱來辨析其相狀。
已經說了『因緣分』，接下來宣說『立義分』。『摩訶衍』（Mahayana，大乘）總的來說有兩種，哪兩種呢？一是『法』，二是『義』。 在名稱中，『法』是指大乘的法體，也就是自體，是針對智慧（智）而說的，是爲了彰顯意義，也就是宗（根本）之法。『大』這個位置在『因』上，貫通染與凈。『義』是指辨析大乘的名義，也就是為什麼這個心是大乘呢？因為這個心中具有三大意義，所以稱為『大』。具有兩種運轉，所以稱為『乘』。也就是依據宗所顯示的差別義理。『大』這個位置在『果』上，只取清凈的部分。因此，大乘總的來說有兩種，先是彰顯法體，然後解釋義理，這樣就完整了意義。 辨析相狀分為兩部分，先是『法』，后是『義』。『法』中也分為兩部分，首先是總的建立『法』，然後是『何以故』（為什麼）以下，分別建立。
所說的『法』，是指眾生心。 總說中包含三句。首先，『眾生心』是指法體，也就是如來藏心，包含和合與不和合二門。因為它處於眾生的位置。如果處於佛地，就沒有和合的意義，因為始覺與本覺相同，唯一是真如，也就是應當彰顯的意義。現在就隨順染污的眾生位置來說，所以具備這兩種門。
這個心就攝持了一切世間法和出世間法。 其次，『攝一切世出世法』是指法的功能。因為這個心體相無礙，染凈共同依止，隨順流轉和返回流轉，都只是轉變這個心。因此，如果隨順染污而成為不覺，就攝持了世間法。不變的本覺以及返回流轉的始覺，就攝持了出世間法。這仍然是就生滅來說的。
【English Translation】 English version: Because of its profound Dharma and boundless meaning, this treatise should be expounded. Although this treatise has few sentences, it universally encompasses the essence of all Mahayana sutras and treatises. Therefore, it is said to comprehensively gather the Tathagata's vast and true wisdom realm, hence it is called 'profound'. Truly measuring the realm of wisdom, hence it is called 'vast'. Profound and vast without limit, hence it is called 'boundless'. In the 'Establishing Meaning' section, there are two categories of sentences: first, summarizing the previous and leading to the following; second, formally clarifying the establishment of meaning. This passage has three layers of meaning: first, general statement, overall explanation, and separate explanations; second, listing names by asking questions; and third, analyzing the characteristics based on the names.
Having spoken of the 'Causal Conditions' section, next we will expound the 'Establishing Meaning' section. 'Mahayana' (大乘, Great Vehicle) generally has two types, what are the two types? One is 'Dharma' (法, the Law), and the other is 'Meaning' (義, the significance). In the name, 'Dharma' refers to the Dharma body of Mahayana, which is the self-nature, spoken in relation to wisdom (智, Jnana), and is to reveal the meaning, which is the fundamental Dharma (宗, the principle). The position of 'Great' is in the 'cause' (因, Hetu), connecting both defilement and purity. 'Meaning' refers to analyzing the name and meaning of Mahayana, that is, why is this mind Mahayana? Because this mind possesses three great meanings, it is called 'Great'. Having two kinds of operations, it is called 'Vehicle'. That is, based on the differential meanings revealed by the principle. The position of 'Great' is in the 'fruit' (果, Phala), only taking the pure part. Therefore, Mahayana generally has two types, first revealing the Dharma body, and then explaining the meaning, thus completing the meaning. Analyzing the characteristics is divided into two parts, first 'Dharma', then 'Meaning'. 'Dharma' is also divided into two parts, first generally establishing 'Dharma', and then 'Why' (何以故, Hetu) below, establishing separately.
The so-called 'Dharma' refers to the mind of sentient beings. The general statement contains three sentences. First, 'the mind of sentient beings' refers to the Dharma body, which is the Tathagatagarbha (如來藏, Buddha-womb) mind, containing the two gates of combination and non-combination. Because it is in the position of sentient beings. If it is in the Buddha-ground, there is no meaning of combination, because the initial enlightenment is the same as the original enlightenment, and it is only Suchness (真如, Tathata), which is the meaning that should be revealed. Now, speaking from the position of sentient beings who follow defilement, it possesses these two gates.
This mind encompasses all mundane and supramundane Dharmas. Secondly, 'encompassing all mundane and supramundane Dharmas' refers to the function of the Dharma. Because this mind's essence and characteristics are unobstructed, defilement and purity rely on it together, following the flow and returning the flow, only transforming this mind. Therefore, if following defilement and becoming non-awakening, it encompasses mundane Dharmas. The unchanging original enlightenment and the returning flow of initial enlightenment encompass supramundane Dharmas. This is still speaking in terms of arising and ceasing.
門辨。若約真如門者。則镕融含攝染凈不殊。故通攝也。下文具顯。
依於此心顯示摩訶衍義 三依於此心顯示大乘義者。釋其法名。謂依此一心宗本法上。顯示大乘三大之義。故名此心以為法也○別中二。先責總立難。后開別釋成。
何以故是心真如相即示摩訶衍體故 前中責有二意。一云。心通染凈。大乘唯凈。如何此心能顯大乘之義。又云。心法是一。大乘義廣。如何此心能示于義。釋意云。大乘雖凈。相用必對染成故。今生滅門中。既具含染凈。故能顯也。以廢染之時則無凈用故。此釋初意也又心法雖一。而有二門。真如門中示大乘體。生滅門中具宗三大。大乘之義莫過是三。是故依此一心得顯三大之義也。立別門中。言是心真如者。總舉真如門。起下文中即是一法界已下文也。言相者。即是真如相。起下複次真如者依言說分別已下文也。
是心生滅因緣相能示摩訶衍自體相用故 是心生滅者。隨熏變動故。總舉生滅門。起下依如來藏故有生滅心已下文也。因緣者。生滅緣由。故起下複次生滅因緣已下文也。言相者。生滅之狀。故起下複次生滅相者已下文也。何故真如門中雲即示。生滅門中雲能示者。以真如是不起門。與彼所顯體大無有異相。詮旨不別故。云即示也。以是不起故。唯示體
【現代漢語翻譯】 現代漢語譯本：
門辨：如果從真如門的角度來說，那麼一切都融合包含，染與凈沒有區別，所以是通攝一切。下文會詳細闡述。
依於此心顯示摩訶衍義：三、依於此心顯示大乘的意義。這是解釋法名，即依據這一心作為根本，在法之上顯示大乘的三大意義。所以稱此心為法。○別中二：首先責難總體的建立，然後展開分別解釋以成就。
何以故是心真如相即示摩訶衍體故：前面責難包含兩層意思。一是說，心包含染和凈，而大乘唯有凈，那麼這顆心如何能顯示大乘的意義？二是說，心和法是一體的，而大乘的意義廣大，這顆心如何能顯示其意義？解釋的意思是，大乘雖然是清凈的，但其相和用必定是相對於染而成就的。因此，在生滅門中，既然包含了染和凈，就能顯示大乘的意義。因為廢除染的時候，就沒有凈的用處了。這是解釋第一層意思。另外，心和法雖然是一體的，但有真如門和生滅門。真如門中顯示大乘的體，生滅門中具備宗、體、用三大。大乘的意義沒有超過這三大的。因此，依據這一心就能顯示三大意義。在建立別門中，說『是心真如』，是總括真如門，引出下文『即是一法界』以下的內容。說『相』，就是真如相，引出下文『複次真如者依言說分別』以下的內容。
是心生滅因緣相能示摩訶衍自體相用故：『是心生滅』，是隨順熏習而變動。總括生滅門，引出下文『依如來藏故有生滅心』以下的內容。『因緣』，是生滅的緣由，引出下文『複次生滅因緣』以下的內容。說『相』，是生滅的狀態，引出下文『複次生滅相者』以下的內容。為什麼在真如門中說『即示』，而在生滅門中說『能示』呢？因為真如是不起門，與它所顯示的體大沒有差異，詮釋的旨意沒有區別，所以說『即示』。因為是不起，所以只顯示體。
【English Translation】 English version:
Distinguishing the Gates: If we consider it from the perspective of the True Thusness Gate, then everything is fused and inclusive, with no distinction between defilement and purity, thus encompassing all. The following text will elaborate on this.
Depending on this Mind, the Meaning of Mahayana is Revealed: Three, depending on this mind, the meaning of Mahayana is revealed. This explains the name of the Dharma, that is, relying on this one mind as the foundation, above the Dharma, the three great meanings of Mahayana are revealed. Therefore, this mind is called Dharma. ○ Separately in two: First, challenge the overall establishment, then unfold separate explanations to accomplish.
Why is it that this Mind, the Aspect of True Thusness, Directly Reveals the Essence of Mahayana?: The preceding challenge contains two meanings. One is that the mind encompasses both defilement and purity, while Mahayana is only pure. How can this mind reveal the meaning of Mahayana? The second is that the mind and Dharma are one, while the meaning of Mahayana is vast. How can this mind reveal its meaning? The explanation is that although Mahayana is pure, its aspect and function must be accomplished relative to defilement. Therefore, in the Gate of Birth and Death, since it contains both defilement and purity, it can reveal the meaning of Mahayana. Because when defilement is abolished, there is no function of purity. This explains the first meaning. Furthermore, although the mind and Dharma are one, there are the True Thusness Gate and the Gate of Birth and Death. The True Thusness Gate reveals the essence of Mahayana, and the Gate of Birth and Death possesses the three great aspects of essence, attributes and function. The meaning of Mahayana does not exceed these three. Therefore, relying on this one mind, the three great meanings can be revealed. In establishing the separate gates, saying 'This mind is True Thusness' is a summary of the True Thusness Gate, leading to the following text 'It is the one Dharma Realm' and below. Saying 'Aspect' is the aspect of True Thusness, leading to the following text 'Furthermore, True Thusness depends on verbal distinctions' and below.
This Mind, the Aspect of the Conditions of Birth and Death, Can Reveal the Self-Nature, Aspects, and Functions of Mahayana: 'This mind, birth and death' follows the influence of conditioning and changes. It summarizes the Gate of Birth and Death, leading to the following text 'Depending on the Tathagatagarbha, there is the mind of birth and death' and below. 'Conditions' are the causes of birth and death, leading to the following text 'Furthermore, the conditions of birth and death' and below. Saying 'Aspect' is the state of birth and death, leading to the following text 'Furthermore, the aspect of birth and death' and below. Why is it said 'directly reveals' in the True Thusness Gate, but 'can reveal' in the Gate of Birth and Death? Because True Thusness is the Gate of Non-Arising, and there is no difference between it and the great essence it reveals. The meaning of the interpretation is not different, so it is said 'directly reveals'. Because it is non-arising, it only reveals the essence.
也。生滅是起動門。染凈既異。詮旨又分。能所不同故不云即也。自體相用者。體謂生滅門中本覺之義。是生滅之自體生滅之因故。在生滅門中亦辨體也。翻染之凈相及隨染之業用。並在此門中。故具論耳。是故下文釋生滅門內。具顯所示三大之義。意在於此。何故真如門中直云體。生滅門中乃云自體等者。以所示三大義還在能示生滅門中。顯非別外。故云自也。問真如是不起門。但示于體者。生滅是起動門。應唯示于相用。答真如是不起門。不起不必由起立。由無有起故。所以唯示體。生滅是起動門。起必賴不起。起含不起。故起中具三大。余如下說。釋法畢竟○義大者。起下文複次真如自體相者已下文也。此中有二。先辨大。后釋乘。前中亦二。先標后釋。
所言義者則有三種云何為三一者體大謂一切法真如平等不增減故 釋中三。初體者。真性深廣。凡聖染凈皆以為依。故受大名。隨流加染而不增。返流除染而不減。又返流加凈不增。隨流闕凈不減。良以染凈之所不虧。始終之所不易故。云平等不增減也。
二者相大謂如來藏具足無量性功德故 相大者。二種如來藏中不空之義。謂不異體之相。故云性德。如水八德不異於水。
三者用大能生一切世間出世間善因果故 用大者。謂隨染業幻自
【現代漢語翻譯】 現代漢語譯本： 也。生滅是起動之門。染凈既然不同，所要表達的宗旨也因此區分。能和所不同，所以不說『即』。自體相用指的是，『體』指的是生滅門中本覺的意義，是生滅的自體和生滅的原因，所以在生滅門中也辨別『體』。轉變染污的清凈之相以及隨順染污的業用，都包含在這個門中，所以詳細論述。因此下文解釋生滅門內，完整地顯示三大之義，意圖就在於此。為什麼真如門中只說『體』，而生滅門中卻說『自體』等呢？因為所要顯示的三大之義還在能示現的生滅門中，表明不是另外的，所以說『自』。問：真如是不起之門，只顯示『體』，生滅是起動之門，應該只顯示『相』和『用』。答：真如是不起之門，不起不必依靠『起』來成立，因為沒有『起』，所以只顯示『體』。生滅是起動之門，『起』必定依賴於『不起』，『起』包含『不起』，所以在『起』中具備三大。其餘的如下文所說。解釋『法畢竟』的意義。『義大』指的是下文『複次真如自體相者』以下的內容。這裡有兩部分，先辨別『大』，后解釋『乘』。前面一部分也分為兩部分，先標示，后解釋。 所說的『義』有三種，什麼是三種呢？一是體大，指一切法真如平等，不增不減。解釋中分為三部分。首先是『體』，真性深廣，凡夫、聖人、染污、清凈都以它為依靠，所以被稱為『大』。隨順流轉增加染污而不增加，返回本源去除染污而不減少。又返回本源增加清凈不增加，隨順流轉缺少清凈不減少。正是因為染污和清凈都不能虧損它，始終不變，所以說『平等不增減』。 二是相大，指如來藏（Tathagatagarbha，一切眾生皆有的佛性）具足無量自性功德。相大指的是兩種如來藏中不空的意義，指的是不異於『體』的『相』，所以說是『性德』。如同水的八種功德不異於水。 三是用大，能生一切世間和出世間的善因果。用大指的是隨順染污的業力幻化自在。
【English Translation】 English version: Also. Birth and death are the gate of arising and moving. Since defilement and purity are different, the intended meaning is also distinguished. Because the able and the what are different, it is not said to be 'identical'. The self-essence, characteristics, and function refer to the meaning of original enlightenment in the gate of birth and death, which is the self-essence of birth and death and the cause of birth and death. Therefore, the 'essence' is also distinguished in the gate of birth and death. Transforming the pure aspect of defilement and the karmic function that follows defilement are both included in this gate, so it is discussed in detail. Therefore, the following text explains the meaning of the three great aspects fully revealed within the gate of birth and death. The intention lies in this. Why does the True Thusness gate only speak of 'essence', while the birth and death gate speaks of 'self-essence' and so on? Because the meaning of the three great aspects to be revealed is still within the birth and death gate that can reveal them, indicating that it is not separate or external, so it is called 'self'. Question: True Thusness (Tathata, 真如) is the gate of non-arising, only revealing the 'essence'. Birth and death are the gate of arising and moving, so it should only reveal the 'characteristics' and 'function'. Answer: True Thusness is the gate of non-arising. Non-arising does not necessarily rely on arising to be established, because there is no arising, so it only reveals the 'essence'. Birth and death are the gate of arising and moving. 'Arising' necessarily relies on 'non-arising'. 'Arising' contains 'non-arising', so the three great aspects are fully present in 'arising'. The rest is as described below. Explaining the meaning of 'the Dharma is ultimately'. 'Greatness of meaning' refers to the content from 'Furthermore, the self-essence of True Thusness' onwards. There are two parts here: first, distinguishing 'greatness', and then explaining 'vehicle'. The first part is also divided into two parts: first, indicating, and then explaining. What is meant by 'meaning' is threefold. What are the three? First, the greatness of essence, referring to the equality of all dharmas in True Thusness, neither increasing nor decreasing. The explanation is divided into three parts. First is 'essence'. The true nature is profound and vast, and all ordinary beings, sages, defilement, and purity rely on it, so it is called 'great'. Following the flow and adding defilement does not increase it, and returning to the source and removing defilement does not decrease it. Also, returning to the source and adding purity does not increase it, and following the flow and lacking purity does not decrease it. Precisely because defilement and purity cannot diminish it, and it remains unchanged from beginning to end, it is said to be 'equal, neither increasing nor decreasing'. Second, the greatness of characteristics, referring to the Tathagatagarbha (如來藏, the Buddha-nature inherent in all beings) possessing immeasurable inherent virtues. The greatness of characteristics refers to the meaning of non-emptiness in the two kinds of Tathagatagarbha, referring to the 'characteristics' that are not different from the 'essence', so it is called 'inherent virtue'. Like the eight virtues of water are not different from water. Third, the greatness of function, being able to generate all wholesome causes and effects in the world and beyond the world. The greatness of function refers to the illusory and unconstrained transformation of karmic forces that follow defilement.
然大用。報化二身粗細之用。令諸眾生始成世善終成出世故也。下文顯之。何故唯言善。不云不善者。以不善法違真故。是所治故。非其用也。若爾。諸不善法應離於真。釋云。以違真故。不得離真。以違真故。非其用也○乘中二。
一切諸佛本所乘故 先標果望因以解乘。
一切菩薩皆乘此法到如來地故 后舉因望果以成運。即始覺之智是能乘。本覺之理為所乘故。攝論云。乘大性故名為大乘。立義分竟。◎
大乘起信論義記捲上(終) 大正藏第 44 冊 No. 1846 大乘起信論義記
大乘起信論義記卷中本
京兆府魏國西寺沙門法藏撰
◎解釋分中有二初結前生后。
已說立義分次說解釋分 二正明解釋。釋文中有三。一標數。二列名。三辨相。
解釋有三種云何為三一者顯示正義 列名中。初顯示正義者。正釋所立大乘法義。
二者對治邪執 次正理既明。情惑斯遣。故有對治邪執。
三者分別發趣道相 邪執既亡。次辨趣正階降。故有分別發趣道相。○辨相中。釋上三名即為三段。初中有二。先總。后別。總者。釋上立義分中。眾生心攝一切等也。別者。釋上立義分中何以故下二門別義也。總中有三。初依法開門。二列其二門
【現代漢語翻譯】 現代漢語譯本：這是『大用』（Mahartha，偉大的作用）。報身（Sambhogakāya，佛的報應身）和化身（Nirmāṇakāya，佛的化身）的粗顯和細微的作用，是爲了使一切眾生開始成就世間善，最終成就出世間善。下文會闡明這一點。為什麼只說『善』，而不說『不善』呢？因為不善法違背真如（Tathātā，事物的真實本性），是應該被對治的，不是它的作用。如果這樣，那麼一切不善法應該脫離真如嗎？解釋說：因為違背真如，所以不能脫離真如。因為違背真如，所以不是它的作用。乘（Yāna，交通工具，比喻佛法）中有二層含義。 『一切諸佛本所乘故』，這是先標明果位，從果位來理解乘的含義。 『一切菩薩皆乘此法到如來地故』，這是后舉出因地，從因地來成就運載的含義。即始覺之智（智，智慧）是能乘，本覺之理（理，真理）為所乘。攝論（Mahāyānasaṃgraha，攝大乘論）中說：『乘大性故名為大乘』。立義分結束。 《大乘起信論義記》捲上（終） 大正藏第44冊 No. 1846 《大乘起信論義記》 《大乘起信論義記》卷中 京兆府魏國西寺沙門法藏 撰 解釋分中有二，首先是總結前文，引出後文。 『已說立義分，次說解釋分』，二是正式闡明解釋。解釋部分有三點：一、標明數目；二、列出名稱；三、辨別體相。 『解釋有三種，云何為三？一者顯示正義』，在列出名稱中，首先是顯示正義，正是解釋所立的大乘法義。 『二者對治邪執』，其次是正理既然已經闡明，情識迷惑就會消散，所以有對治邪執。 『三者分別發趣道相』，邪執既然已經消亡，其次是辨別趨向正道的階梯和次第，所以有分別發趣道相。在辨別體相中，解釋以上三個名稱，就分為三個段落。第一段中有兩點：先總說，后別說。總說的是解釋上面立義分中，『眾生心攝一切』等等。別說的是解釋上面立義分中『何以故』以下的兩個門別的含義。總說中有三點：首先是依法開門，其次是列出這兩個門。
【English Translation】 English version: This is the 'Great Function' (Mahartha). The coarse and subtle functions of the Reward Body (Sambhogakāya) and the Manifestation Body (Nirmāṇakāya) are to enable all sentient beings to initially achieve worldly goodness and ultimately achieve transcendental goodness. The following text will clarify this point. Why only mention 'goodness' and not 'non-goodness'? Because non-goodness violates Suchness (Tathātā), it is what should be treated, not its function. If so, should all non-goodness be separated from Suchness? The explanation is: because it violates Suchness, it cannot be separated from Suchness. Because it violates Suchness, it is not its function. There are two levels of meaning in the Vehicle (Yāna). 'All Buddhas originally ride on it,' this is to first mark the fruit position and understand the meaning of the vehicle from the fruit position. 'All Bodhisattvas ride on this Dharma to reach the Tathagata ground,' this is to later cite the cause ground and accomplish the meaning of transportation from the cause ground. That is, the wisdom of initial enlightenment (智, wisdom) is what can ride, and the principle of original enlightenment (理, truth) is what is ridden. The Mahāyānasaṃgraha says: 'Because it rides on the great nature, it is called the Great Vehicle.' The Establishing Meaning Section ends. The Meaning Commentary on the Awakening of Faith in the Mahayana, Volume 1 (End) Taisho Tripitaka, Volume 44, No. 1846, The Meaning Commentary on the Awakening of Faith in the Mahayana The Meaning Commentary on the Awakening of Faith in the Mahayana, Volume 2 Composed by Śramaṇa Fazang of the Western Temple of Wei State in Jingzhao Prefecture There are two parts in the Explanation Section. First, it concludes the previous and introduces the following. 'Having spoken of the Establishing Meaning Section, next is the Explanation Section.' Second, it formally clarifies the explanation. There are three points in the explanation section: 1. Marking the number; 2. Listing the names; 3. Distinguishing the characteristics. 'There are three types of explanation. What are the three? First, revealing the correct meaning.' In listing the names, the first is to reveal the correct meaning, which is precisely to explain the established meaning of the Mahayana Dharma. 'Second, counteracting wrong attachments.' Secondly, since the correct principle has been clarified, emotional confusion will dissipate, so there is counteracting wrong attachments. 'Third, distinguishing the aspects of embarking on the path.' Since wrong attachments have been eliminated, the next step is to distinguish the steps and order of moving towards the right path, so there is distinguishing the aspects of embarking on the path. In distinguishing the characteristics, explaining the above three names is divided into three sections. There are two points in the first section: first, a general statement, then a separate statement. The general statement is to explain the above Establishing Meaning Section, 'The mind of sentient beings encompasses everything,' and so on. The separate statement is to explain the meaning of the two separate doors below 'Why?' in the above Establishing Meaning Section. There are three points in the general statement: first, opening the door according to the Dharma, and second, listing these two doors.
。三二門該攝。
顯示正義者依一心法有二種門云何為二一者心真如門二者心生滅門 初中言一心者。謂一如來藏心含於二義。一約體絕相義。即真如門也。謂非染非凈。非生非滅。不動不轉。平等一味。性無差別。眾生即涅槃。不待滅也。凡夫彌勒同一際也。二隨緣起滅義。即生滅門也。謂隨熏轉動成於染凈。染凈雖成。性恒不動。只由不動能成染凈。是故不動亦在動門。是故下文云識有二義中本覺是也。上文生滅門中自體是也。勝鬘中。不染而染。染而不染等者。此約生滅門說也。楞伽云。如來藏名阿賴耶識。而與無明七識共俱。如大海波。常不斷絕等。又云。如來藏者。為無始虛偽惡習所熏。名為識藏。又云。如來藏者。為善不善因受苦樂。與因俱若生若滅。猶如伎兒作諸伎樂等。廣如二部楞伽中說。此等並約生滅門說也。然此二門。舉體通融。際限不分。體相莫二。難以名目。故曰一心有二門等也○該攝中。初立次釋。
是二種門皆各總攝一切法 言各攝一切法者。上立義分中直云攝。今釋中雲各攝者。以真如門是染凈通相。通相之外。無別染凈故。得總攝。如微塵是瓦器通相。通相之外無別瓦器瓦器皆為微塵所攝。真如門者。當知亦爾。準以可知。生滅門者。是染凈別相。別相之法。生滅所攝
【現代漢語翻譯】 現代漢語譯本： 三十二、門該攝。
顯示正義者，依據一心法，有兩種門。什麼是這兩種門？一是心真如門，二是心生滅門。初中說的一心，是指一如來藏心，包含兩種含義：一是就本體而言，是絕相義，即真如門。意思是說，非染非凈，非生非滅，不動不轉，平等一味，自性沒有差別，眾生即是涅槃，不需要等待滅度。凡夫和彌勒菩薩處於同一際。二是隨順因緣而生滅的含義，即生滅門。意思是說，隨順熏習而轉變，形成染凈。染凈雖然形成，自性恒常不動。正因為不動，才能形成染凈。所以不動也包含在動門之中。因此下文說『識有二義』中，本覺就是真如門。上文生滅門中，自體就是生滅門。《勝鬘經》中說的『不染而染，染而不染』等，就是從生滅門來說的。《楞伽經》說：『如來藏名為阿賴耶識，與無明七識共同存在，像大海的波浪，常不斷絕』。又說：『如來藏，被無始以來的虛偽惡習所薰染，名為識藏。』又說：『如來藏，因為善不善的因，而感受苦樂，與因同時生滅，猶如藝人表演各種技藝』等等。詳細內容見《楞伽經》二部。這些都是從生滅門來說的。然而這兩種門，本體互相融通，界限不分明，本體和現象沒有差別，難以用語言文字來描述，所以說一心有二門。
該攝中，先立義，再解釋。
這兩種門各自總攝一切法。說各自總攝一切法，上面立義分中只說『攝』，現在解釋中說『各自攝』，是因為真如門是染凈的共同相，在共同相之外，沒有其他的染凈，所以能夠總攝。比如微塵是瓦器的共同相，在共同相之外，沒有其他的瓦器，瓦器都被微塵所攝。真如門，應當知道也是這樣。可以類比得知。生滅門，是染凈的差別相，差別相的法，被生滅所攝。
【English Translation】 English version: Section 32: Comprehensiveness of the Gates.
To reveal the correct meaning, based on the One Mind Dharma, there are two gates. What are these two gates? First, the Mind as Suchness Gate (Xin Zhenru Men), and second, the Mind as arising and ceasing Gate (Xin Shengmie Men). The 'One Mind' mentioned in the first refers to the One Tathagatagarbha Mind (Yiru Laizang Xin), which contains two meanings: First, in terms of essence, it is the meaning of absolute formlessness, which is the Suchness Gate. It means neither defiled nor pure, neither arising nor ceasing, unmoving and unchanging, equal and of one taste, with no difference in nature. Sentient beings are Nirvana, not waiting for extinction. Ordinary beings and Maitreya (Mile, future Buddha) are at the same boundary. Second, it is the meaning of arising and ceasing according to conditions, which is the arising and ceasing Gate. It means that it changes according to conditioning, forming defilement and purity. Although defilement and purity are formed, the nature is always unmoving. It is precisely because of being unmoving that it can form defilement and purity. Therefore, the unmoving is also included in the moving gate. Therefore, the following text says that in the 'two meanings of consciousness,' original enlightenment (Benjue) is the Suchness Gate. In the previous text on the arising and ceasing Gate, the self-nature is the arising and ceasing Gate. The Śrīmālādevī Siṃhanāda Sūtra (Shengman Jing) says, 'Not defiled but defiled, defiled but not defiled,' etc., which is discussed from the perspective of the arising and ceasing Gate. The Laṅkāvatāra Sūtra (Lengqie Jing) says, 'The Tathagatagarbha is called the Alaya Consciousness (Alaye Shishi), and it exists together with ignorance (Wuming) and the seven consciousnesses, like the waves of the ocean, constantly without interruption.' It also says, 'The Tathagatagarbha is薰染 by beginningless false and evil habits, and is called the storehouse of consciousness (Shizang).' It also says, 'The Tathagatagarbha experiences suffering and joy because of good and bad causes, arising and ceasing simultaneously with the causes, like a performer performing various skills,' etc. More details can be found in the two parts of the Laṅkāvatāra Sūtra. These are all discussed from the perspective of the arising and ceasing Gate. However, these two gates are mutually融通 in essence, the boundaries are not clear, and the essence and phenomena are not different, making it difficult to describe with words. Therefore, it is said that the One Mind has two gates.
In the section on comprehensiveness, first establish the meaning, then explain it.
These two gates each comprehensively include all dharmas. Saying that each comprehensively includes all dharmas, the above section on establishing meaning only says 'includes,' but now the explanation says 'each includes' because the Suchness Gate is the common characteristic of defilement and purity. Outside of the common characteristic, there is no other defilement and purity, so it can comprehensively include. For example, dust is the common characteristic of tiles; outside of the common characteristic, there are no other tiles, and the tiles are all included by the dust. The Suchness Gate should be understood in the same way. It can be known by analogy. The arising and ceasing Gate is the different characteristic of defilement and purity, and the dharmas of different characteristics are included by arising and ceasing.
。又以此是真如與緣和合變作諸法。諸法既無異體。還攝真如門也。以瓦器收微塵等。以此二門齊攝不二故。得說為一心也。問二門既齊相攝者。何故上文真如門中。唯示大乘體。不顯于相用。生滅門中。具顯三耶。答真如是泯相顯實門。不壞相而即泯故。得攝於生滅。泯相而不存故。但示于體也。生滅是攬理成事門。不壞理而成事故。得攝於真如。成事而理不失故。具示於三大。問前既泯相相不存故。但示于體。亦可攬理理不存故。應但示相用。答不例也。何者。生滅起必賴於真故。攬理理不失。真如未必藉生滅故。泯相不存。泯相不存故。唯示于體。理不失故。具示於三。是故攝義是齊。示義別也○下徴責釋成。
此義云何 責云。若二門各別。不可相從。若本唯一心。未容影攝。
以是二門不相離故 答中言不相離者。以體相不相離故。如金與莊嚴具。若以金收具。具無所遺。以具攝金。金無不盡。良以二門一揆全體遍收。此義亦然。思之可見○第二別釋中有二。先別辨二門。顯動靜不一。后從生滅門入真如門下。明會相入實。顯動靜不異。前中釋二門即為二段。真如門中。初標。次釋。釋中二。初舉如體離言。以明觀智境。釋上立義分中真如義。二複次真如者下。依言辨德。以明生信境釋上立中
【現代漢語翻譯】 現代漢語譯本：又因為這個真如（Tathata，事物的本真狀態）與各種因緣和合，變化產生諸法（Dharma，宇宙間的一切事物和現象）。諸法既然沒有不同的本體，最終還是會迴歸到真如之門。就像用瓦器收集微塵一樣。因為這兩個門平等地包含著不二的道理，所以才能被稱為一心。問：既然兩個門平等地相互包含，為什麼上文在真如門中，只顯示了大乘（Mahayana，佛教的一個主要分支）的本體，而不顯示其相用（現象和作用）？而在生滅門中，卻完全顯示了三者（體、相、用）呢？答：真如是泯滅現象而顯現實體的門，因為不破壞現象而即刻泯滅，所以能夠包含生滅。因為泯滅現象而不執著于現象，所以只顯示本體。生滅是執取理體而成就事相的門，因為不破壞理體而成就事相，所以能夠包含真如。因為成就事相而理體不失，所以完全顯示了三大（體、相、用）。問：前面既然說泯滅現象，現象就不存在了，所以只顯示本體。也可以說執取理體，理體就不存在了，應該只顯示相用。答：不能這樣類比。為什麼呢？因為生滅的產生必定依賴於真如，所以執取理體而理體不失。而真如未必依賴於生滅，所以泯滅現象而不執著于現象。因為泯滅現象而不執著于現象，所以只顯示本體。因為理體不失，所以完全顯示了三者。因此，包含的意義是平等的，而顯示的意義是不同的。下面是提問和解釋，以完成說明。 此義云何？（這是什麼意思呢？）提問說：如果兩個門各自獨立，就不能相互關聯。如果本來只有一個心，就不應該有影子的包含。 以是二門不相離故。（因為這兩個門是不可分離的。）回答中說不可分離，是因為體和相不可分離。就像金子和莊嚴具（裝飾品）一樣。如果用金子來包含莊嚴具，莊嚴具沒有遺漏。用莊嚴具來包含金子，金子沒有不完全包含的。這是因為兩個門以同一標準完全地包含一切。這個道理也是這樣，仔細思考就可以明白。第二部分是分別解釋，分為兩部分。先分別辨析兩個門，顯示動和靜的不同。然後從生滅門進入真如門，說明會合現象而進入實體，顯示動和靜沒有不同。前面解釋兩個門分為兩段。真如門中，先標明，然後解釋。解釋中分為兩部分。先舉出如體（真如的本體）遠離言語，以說明觀智（觀察和智慧）的境界，解釋上面建立意義部分中的真如義。其次，'複次真如者'（再次說真如），依據言語來辨別功德，以說明產生信仰的境界，解釋上面建立意義部分中的...
【English Translation】 English version: Furthermore, because this Tathata (the true state of things) unites with various conditions and causes to transform into all Dharmas (all things and phenomena in the universe). Since all Dharmas have no different substance, they will eventually return to the gate of Tathata. It's like using a clay pot to collect fine dust. Because these two gates equally encompass the principle of non-duality, they can be said to be of one mind. Question: Since the two gates equally contain each other, why does the text above, in the Tathata gate, only show the substance of Mahayana (a major branch of Buddhism) and not its characteristics and functions? But in the gate of birth and death, it fully shows the three (substance, characteristics, and functions)? Answer: Tathata is the gate of eliminating phenomena and revealing the real substance, because it eliminates phenomena without destroying them, so it can contain birth and death. Because it eliminates phenomena without clinging to them, it only shows the substance. Birth and death is the gate of grasping the principle to accomplish phenomena, because it accomplishes phenomena without destroying the principle, so it can contain Tathata. Because it accomplishes phenomena without losing the principle, it fully shows the three great aspects (substance, characteristics, and functions). Question: Since it was said earlier that phenomena are eliminated and no longer exist, so only the substance is shown. It could also be said that the principle is grasped and no longer exists, so only the characteristics and functions should be shown. Answer: This cannot be compared in the same way. Why? Because the arising of birth and death necessarily relies on Tathata, so grasping the principle does not lose the principle. But Tathata does not necessarily rely on birth and death, so phenomena are eliminated without clinging to them. Because phenomena are eliminated without clinging to them, only the substance is shown. Because the principle is not lost, the three aspects are fully shown. Therefore, the meaning of containment is equal, but the meaning of showing is different. The following is questioning and explanation to complete the explanation. What does this mean? The question says: If the two gates are separate, they cannot be related to each other. If there was originally only one mind, there should be no inclusion of shadows. Because these two gates are inseparable. The answer says that they are inseparable because substance and characteristics are inseparable. Like gold and ornaments. If gold is used to contain ornaments, no ornaments are omitted. If ornaments are used to contain gold, no gold is not completely contained. This is because the two gates completely contain everything with the same standard. This principle is also like this, you can understand it by thinking carefully. The second part is separate explanations, divided into two parts. First, separately analyze the two gates, showing the difference between movement and stillness. Then, from the gate of birth and death, enter the gate of Tathata, explaining that phenomena are united and enter the substance, showing that movement and stillness are not different. The previous explanation of the two gates is divided into two paragraphs. In the Tathata gate, first mark, then explain. The explanation is divided into two parts. First, cite the Tathata-substance (the substance of Tathata) as being far from words, in order to explain the realm of contemplative wisdom, explaining the meaning of Tathata in the part of establishing meaning above. Secondly, 'Furthermore, Tathata', according to words to distinguish merits, in order to explain the realm of generating faith, explaining the part of establishing meaning above...
真如相也。初中有二。一總舉法體。二問答釋疑。初文有二。初正顯如體。二以一切言說下會執釋名。前中有三。初就實略標。次一切法下。會妄顯真。三是故下。結真離妄。
心真如者即是一法界大總相法門體 初中一法界者。即無二真心為一法界。此非算數之一。謂如理虛融平等不二故。稱為一。又對下依言有二義故。今約體但云一也。依生聖法故云法界。中邊論云。法界者。聖法因為義故。是故說法界。聖法依此境生。此中因義。是界義故也。言大總相者。二門之中不取別相門。于中但取總相。然亦該收別盡。故云大也。此一法界。舉體全作生滅門。舉體全作真如門。為顯此義故云體也。軌生物解曰法。聖智通游曰門。
所謂心性不生不滅 言心性不生滅者。釋上法體。謂隨妄不生。約治不滅。又修起不生。處染不滅。故攝論云。世間不破。出世間不盡故也○二會妄顯真中二句。
一切諸法唯依妄念而有差別若離心念則無一切境界之相 執者云。現見諸法差別遷流。云何乃言性無生滅。釋云。差別相者。是汝遍計妄情所作。本來無實。如依病眼妄見空華。故云皆依妄念而有差別。疑者又云。以何得知依妄念生。釋云。以諸聖人離妄念故。既無此境。即驗此境定從妄生。又若此境非妄所作定實
【現代漢語翻譯】 現代漢語譯本： 這是關於真如實相的解釋。最初的部分分為兩部分：一是總括法體，二是問答釋疑。第一部分又分為兩部分：首先是直接闡明真如的本體，其次是『以一切言說下』來會合執著並解釋名稱。在第一部分中，又分為三部分：首先是就實相略作標示，其次是『一切法下』，通過會合虛妄來顯現真實，第三是『是故下』，總結真實並遠離虛妄。
『心真如者即是一法界大總相法門體』，在最初的部分中，『一法界』指的是沒有二元的真心，因此稱為一法界。這裡的『一』並非算術上的數字，而是指如理的虛融和平等不二的境界。此外，爲了對應下文『依言有二義』，這裡僅從本體的角度來說『一』。因為依此而生聖法，所以稱為『法界』。《中邊論》中說：『法界，是聖法生起的原因，所以稱為法界。聖法依此境界而生。』這裡的原因，就是法界的意義。『大總相』指的是在二門（真如門和生滅門）中，不取別相門，而只取總相。然而，總相也涵蓋了所有的別相，所以稱為『大』。這一法界，整體都作為生滅門，整體都作為真如門。爲了顯明這個意義，所以說是『體』。軌生物解叫做『法』，聖智通游叫做『門』。
『所謂心性不生不滅』，『心性不生滅』是解釋上面的法體。意思是說，隨順虛妄而不生，通過對治而不滅。或者說，修習生起而不生，處於染污而不滅。所以《攝論》中說：『世間不能破，出世間不能盡。』
第二部分，會合虛妄以顯現真實，包含兩句話：
『一切諸法唯依妄念而有差別，若離心念則無一切境界之相』，執著的人說：『現在看到諸法有差別和遷流變化，為什麼說自性不生不滅呢？』解釋說：『差別相，是你的遍計妄情所造成的，本來沒有真實。就像眼睛有病的人妄見空中的花朵。』所以說都是依妄念而有差別。懷疑的人又說：『憑什麼知道是依妄念而生呢？』解釋說：『因為諸聖人遠離妄念，所以沒有這些境界。這就驗證了這些境界一定是依妄念而生。』又如果這些境界不是妄念所作，一定是真實的。
【English Translation】 English version: This explains the True Suchness (Tathata). The initial part is divided into two sections: first, a general summary of the Dharma-body (法體); second, questions and answers to resolve doubts. The first section is further divided into two parts: first, directly revealing the essence of True Suchness; second, 'using all speech below' to reconcile attachments and explain the names. Within the first part, there are three sections: first, a brief indication of the reality; second, 'all dharmas below,' revealing the truth by reconciling with delusion; third, 'therefore below,' concluding the truth and abandoning delusion.
'The Mind of True Suchness is the Dharma-body of the Great Totality of the One Dharma Realm (一法界大總相法門體).' In the initial part, 'One Dharma Realm (一法界)' refers to the non-dual true mind, hence it is called One Dharma Realm. This 'one' is not a numerical figure, but refers to the state of being in accordance with principle, empty and harmonious, equal and non-dual. Furthermore, to correspond with the 'two meanings based on words' below, here it is only referred to as 'one' from the perspective of the essence. Because holy dharmas arise from this, it is called 'Dharma Realm (法界).' The Madhyāntavibhāga states: 'Dharma Realm is the cause of holy dharmas, therefore it is called Dharma Realm. Holy dharmas arise based on this realm.' Here, the meaning of cause is the meaning of realm. 'Great Totality (大總相)' refers to not taking the differentiated aspect door (別相門) among the two doors (the True Suchness door and the Birth and Death door), but only taking the totality aspect (總相). However, the totality also encompasses all the differentiated aspects, hence it is called 'Great.' This One Dharma Realm entirely functions as the Birth and Death door, and entirely functions as the True Suchness door. To clarify this meaning, it is called 'body (體).' Guisheng (軌生) calls understanding the Dharma, and holy wisdom freely roaming is called the 'door (門).'
'What is called the Mind-essence is neither arising nor ceasing (心性不生不滅).' 'Mind-essence neither arising nor ceasing' explains the Dharma-body above. It means that it does not arise following delusion, and it does not cease through treatment. Or, it does not arise through cultivation, and it does not cease when in defilement. Therefore, the Mahāyānasaṃgraha states: 'The mundane cannot destroy it, and the supramundane cannot exhaust it.'
The second part, reconciling delusion to reveal the truth, contains two sentences:
'All dharmas are differentiated only based on deluded thoughts; if separated from mind-thought, then there would be no appearance of any realm (一切諸法唯依妄念而有差別，若離心念則無一切境界之相).' Those who are attached say: 'Now we see that all dharmas have differences and change, why do you say that the nature is neither arising nor ceasing?' The explanation is: 'The differentiated appearances are created by your conceptualizing delusion, and originally have no reality. It is like a person with diseased eyes falsely seeing flowers in the sky.' Therefore, it is said that all are differentiated based on deluded thoughts. The doubter asks again: 'How do we know that it arises based on deluded thoughts?' The explanation is: 'Because all sages are separated from deluded thoughts, they do not have these realms. This verifies that these realms must arise from delusion.' Furthermore, if these realms are not created by deluded thoughts, they must be real.
有者。聖人不見。應是迷倒。凡夫既見。應是覺悟。如不見空華。應是病眼。返結準之。故云若離於念則無等也○三結中八句。
是故一切法從本已來離言說相離名字相離心緣相畢竟平等無有變異不可破壞唯是一心故名真如 是故者。是所執本空故。真心不動故。由此一切諸法皆即真如也。離言說相者。非在言說音聲中故。離名字者。非在文句詮表中故。此二句言語路絕。非聞慧境也。離心緣者。非意言分別故。心行處滅。非思慧境。上來離偽妄故名真。自下離異相故名如。又下三句。展轉相釋。離世間修慧境。唯正智與相應也。言畢竟平等者。雖遍通染凈。而性恒無二故也。所以得無二者。以在緣時始終不改故。云無有變異也。所以在有為中得不變異者。以不同有為可破壞故。此則在染不破。治道不壞也。唯是一心者。結歸法體。故名真如者。依義立名○第二會執釋名中有二。先釋后結。釋中有三。初正會治執。二言說極下約名釋疑。三此真如體下約相釋遣。
以一切言說假名無實但隨妄念不可得故言真如者亦無有相 初中言以一切言說假名無實者。明言教非實不可如言取也。但隨妄念等者。釋成無實所以也。恐諸凡愚聞上真如名。則謂論主自語相違。上文既云離名字相。何故復立此真如名。故今釋遣
【現代漢語翻譯】 現代漢語譯本：
有的人說，聖人沒有見到（真如），這應該是被迷惑顛倒了；凡夫見到了（真如），這應該是覺悟了。就像沒有見到空中的花朵，這應該是眼睛有病。反過來用這個道理來衡量，所以說如果離開了念頭，就沒有可以比較的東西了。（三結中的八句）。 因此，一切法從根本上來說，都是遠離言語的表述，遠離名字的相狀，遠離心意的攀緣，畢竟是平等而沒有變異，不可破壞，唯一是真心，所以叫做真如（Tathata）。『是故』，是因為所執著的本來是空。真心是不動搖的。因此一切諸法都即是真如。『離言說相』，不是在言語音聲中。『離名字相』，不是在文字語句的詮釋表達中。這兩句說明言語的道路斷絕了，不是通過聽聞而獲得的智慧所能達到的境界。『離心緣』，不是通過意念的分別。心識的活動止息了，不是通過思考而獲得的智慧所能達到的境界。上面遠離虛偽妄想，所以叫做『真』。下面遠離差異的相狀，所以叫做『如』。另外，下面三句，輾轉互相解釋，遠離世間的修習智慧所能達到的境界，只有真正的智慧才能與之相應。說『畢竟平等』，雖然普遍貫通染污和清凈，但其本性恒常沒有二致。之所以能夠沒有二致，是因為在因緣生滅變化的時候，始終不改變。說『沒有變異』。之所以在有為法中能夠不發生變異，是因為它不同於可以被破壞的有為法。這說明在染污中不會被破壞，在修行的道路上也不會被損壞。『唯一是心』，總結歸於法的本體。『所以叫做真如』，是根據意義而建立的名稱。（第二會執釋名中有二，先解釋，后總結。解釋中有三，首先正確地理解並消除執著，其次從言語的角度解釋名稱以消除疑惑，然後從此真如本體的角度解釋以消除偏見）。 在最初的解釋中，『以一切言說假名無實』，說明言語教誨不是真實的，不可以按照言語的字面意思去理解。『但隨妄念等』，解釋說明了為什麼言語教誨不是真實的。恐怕那些凡夫愚昧之人聽到上面『真如』這個名稱，就認為論主的說法自相矛盾。因為上文已經說了『離名字相』，為什麼現在又設立『真如』這個名稱呢？所以現在解釋消除這個疑惑。
【English Translation】 English version:
Some say that sages do not see (Tathata), which must be delusion and inversion; ordinary people see (Tathata), which must be enlightenment. It's like not seeing flowers in the air, which must be diseased eyes. Apply this principle in reverse, hence the saying that if one is free from thoughts, there is nothing to compare. (Eight sentences in the three conclusions). Therefore, all dharmas, from their very origin, are apart from the characteristics of speech, apart from the characteristics of names, apart from the characteristics of mental conditions, ultimately equal and without variation, indestructible, and solely the One Mind, hence named Tathata (Suchness). 'Therefore' means that what is clung to is originally empty. The true mind is unmoving. Therefore, all dharmas are identical to Tathata. 'Apart from the characteristics of speech' means not being in speech and sound. 'Apart from names' means not being in the interpretation of words and sentences. These two sentences indicate that the path of language is cut off, not a realm attainable by wisdom gained through hearing. 'Apart from mental conditions' means not through the discrimination of thoughts. The activity of consciousness ceases, not a realm attainable by wisdom gained through thinking. Above, being apart from falseness and delusion is why it is called 'True'. Below, being apart from different characteristics is why it is called 'Such'. Furthermore, the three sentences below explain each other in turn, being apart from the realm attainable by worldly wisdom gained through cultivation, only true wisdom can correspond to it. Saying 'ultimately equal' means that although it universally pervades defilement and purity, its nature is always without duality. The reason it can be without duality is that it never changes from beginning to end during the arising and ceasing of conditions. Saying 'without variation'. The reason it can be without variation in conditioned dharmas is that it is different from conditioned dharmas that can be destroyed. This indicates that it will not be destroyed in defilement, nor will it be damaged on the path of practice. 'Solely the One Mind' concludes and returns to the essence of the Dharma. 'Therefore named Tathata' is a name established according to its meaning. (In the second assembly, there are two aspects to explaining the name: first explaining, then concluding. In the explanation, there are three aspects: first, correctly understanding and eliminating attachment; second, explaining the name from the perspective of language to eliminate doubts; and then explaining from the perspective of the essence of this Tathata to eliminate biases). In the initial explanation, 'because all speech is a false name without reality' clarifies that the teachings of language are not real and cannot be understood according to the literal meaning of the words. 'But following delusional thoughts, etc.' explains why the teachings of language are not real. Fearing that those foolish ordinary people, upon hearing the name 'Tathata' above, would think that the speaker's words contradict themselves, since the text above already said 'apart from the characteristics of names', why is the name 'Tathata' now established? Therefore, this explanation now eliminates this doubt.
假名非實。不相違也。亦言無相者。遣于相也。良以名依相立。俱是遍計所緣故。楞伽云。相名常相隨而生諸妄想。故今雙遣也○二別約名中二句。初立名分齊。次立名之意。
謂言說之極因言遣言 初中疑雲。既絕名相但假立客名者。何故不立餘名而唯云真如耶。釋云。真如者。是言說之極。謂此名之後。更無有名。則諸名之中。最後邊際。故攝論中十種名內。真如名是第十究竟名。故云極也。因言遣言者。立此極名。為遣于名。若無此名。無以遣名。若存此名。亦不遣名。如打靜聲。若無此聲則不止餘聲。若為存此聲數數打靜。即自喧故。亦非止聲。當知此中意趣亦爾。善須訊息○三別約相中二句。
此真如體無有可遣以一切法悉皆真故亦無可立以一切法皆同如故 言此真如體無可遣等者。有二釋。一約觀釋云。外人見前文雙遣真如名相。謂真如本體亦是可遣之法。則生斷見。故今釋云。但遣虛妄名相。不遣真如實法。以是妙智觀境故。何以不遣者。下句釋云。以一切法悉皆真故。無法可遣也。外人既聞真理不遣。則謂有法可立。當情緣執。故云亦無可立。以離妄情故。何以不立者。下句釋顯。可知。二約法釋云。無可遣者。非以真體遣生滅法也。何以不遣者。釋云。以一切法悉皆真故。以生滅門中
【現代漢語翻譯】 現代漢語譯本 假名並非實有。這並不矛盾。說『無相』，是爲了去除對相的執著。因為名稱依附於相而存在，兩者都是遍計所執的對境。正如《楞伽經》所說：『相與名常相隨而生起各種妄想。』所以現在將兩者一同去除。二、分別就名稱中的兩句進行解釋。首先確立名稱的界限，其次確立名稱的意義。 所謂『言說之極，因言遣言』。首先解釋第一句中的疑問：既然斷絕了名相，只是假立一個客名，為什麼不立其他名稱，而唯獨稱為『真如』（Tathata）呢？解釋說：『真如』是言說的極致，意思是說，在這個名稱之後，再也沒有其他的名稱了。是所有名稱之中，最後、最邊際的名稱。所以《攝大乘論》中的十種名稱中，『真如』是第十種究竟名。所以說是『極』。『因言遣言』，是說設立這個極致的名稱，是爲了去除其他的名稱。如果沒有這個名稱，就無法去除其他名稱；如果保留這個名稱，也無法去除其他名稱。就像敲擊靜音，如果沒有這個聲音，就無法停止其他聲音；如果爲了保留這個聲音而不斷敲擊靜音，就會自己喧鬧起來，也就無法停止聲音。應當明白這裡的意思也是如此，需要好好體會。三、分別就相中的兩句進行解釋。 『此真如體無有可遣，以一切法悉皆真故，亦無可立，以一切法皆同如故』。說『此真如體無可遣等』，有兩種解釋。一種是從觀的角度解釋說：外人看到前面經文同時去除真如的名相，認為真如本體也是可以去除的法，就會產生斷見。所以現在解釋說：只是去除虛妄的名相，而不是去除真如實法，因為這是以妙智觀照的境界。為什麼不去除呢？下句解釋說：『以一切法悉皆真故』，沒有法可以去除。外人既然聽到真理不可去除，就認為有法可以建立，從而產生情執。所以說『亦無可立』，因為已經遠離了虛妄的情執。為什麼不建立呢？下句解釋得很清楚，可以明白。另一種是從法的角度解釋說：『無可遣』，不是用真如本體去除生滅法。為什麼不去除呢？解釋說：『以一切法悉皆真故』，從生滅門中來看。
【English Translation】 English version False names are not real. This is not contradictory. To say 'no-characteristic' (無相, wu xiang) is to dispel attachment to characteristics. Because names are established based on characteristics, both are objects of conceptual construction (遍計所緣, bian ji suo yuan). As the Laṅkāvatāra Sūtra says, 'Characteristics and names constantly accompany each other, giving rise to various delusions.' Therefore, both are now dispelled together. Two, explain the two sentences in the context of names separately. First, establish the limits of names; second, establish the meaning of names. The so-called 'the extreme of speech, using speech to dispel speech.' First, explain the doubt in the first sentence: Since names and characteristics are severed, and only a provisional name is established, why not establish other names, but only call it 'Tathata' (真如, zhen ru)? The explanation is: 'Tathata' is the extreme of speech, meaning that after this name, there are no other names. It is the last and most marginal name among all names. Therefore, among the ten types of names in the Mahāyānasaṃgraha, 'Tathata' is the tenth and ultimate name. Therefore, it is said to be 'extreme.' 'Using speech to dispel speech' means that establishing this extreme name is to dispel other names. Without this name, other names cannot be dispelled; if this name is retained, other names cannot be dispelled. It is like striking silence; without this sound, other sounds cannot be stopped; if silence is constantly struck to retain this sound, it will become noisy itself, and it will not stop the sound. It should be understood that the meaning here is also the same, and it needs to be well understood. Three, explain the two sentences in the context of characteristics separately. 'This essence of Tathata cannot be dispelled, because all dharmas are truly real; it also cannot be established, because all dharmas are the same as suchness.' To say 'this essence of Tathata cannot be dispelled, etc.,' there are two explanations. One is explained from the perspective of observation: Outsiders see that the previous text simultaneously removes the names and characteristics of Tathata, and think that the essence of Tathata is also a dharma that can be removed, which will lead to a nihilistic view. Therefore, the explanation now is: only remove false names and characteristics, not remove the real dharma of Tathata, because this is the realm observed by wonderful wisdom. Why not remove it? The following sentence explains: 'Because all dharmas are truly real,' there is no dharma that can be removed. Since outsiders have heard that the truth cannot be removed, they think that there is a dharma that can be established, thus generating emotional attachment. Therefore, it is said 'also cannot be established,' because it has already departed from false emotional attachment. Why not establish it? The following sentence explains it clearly, which can be understood. The other is explained from the perspective of dharma: 'Cannot be dispelled' does not mean using the essence of Tathata to remove the dharmas of arising and ceasing. Why not remove it? The explanation is: 'Because all dharmas are truly real,' from the perspective of the gate of arising and ceasing.
一切染凈等法。即無自性。不異真如故。不待遣也。亦無可立者。既諸生滅等法未曾不真故。此真如不待立也。何以不待立。下句釋云。以一切法皆同如故。以一切生滅等法本來同如故。此真如未曾不顯。更何所立也。又準上文二門。皆各總攝。一切法言。此中應成四句。一約真無所遣。以俗即真故。二約真不待立。即俗之真本現故。三約俗無所乖。以真即俗故。四約俗不待立。即真之俗差別故。由是義故。不壞生滅門。說真如門。不壞真如門說生滅門。良以二門唯一心故。是故真俗雙融無障礙也。此四句中前二句在真如門。后二句在生滅門。以此中是真如門故。但有二句耳。
當知一切法不可說不可念故名為真如 當知下第二結離言絕慮也○就第二問答釋疑中。先疑真絕修問。后舉真勸修答。
問曰若如是義者諸眾生等云何隨順而能得入 問中。云何隨順者。問方便觀。而能得入者。問正觀也○答中亦二。
答曰若知一切法雖說無有能說可說雖念亦無能念可念是名隨順若離於念名為得入 初中言雖說雖念皆無能所者。明念即無念非滅于念。非滅念故。名雖念。離於斷見即無念故。皆無能所。離於常見。於一念間離此二見見此無二之法。故能稱順中道隨順法性也。又亦可雖在於彼言念等中。觀此念
【現代漢語翻譯】 現代漢語譯本：一切染凈等法，都沒有自性，因為它們與真如沒有差別，所以不需要去除。也沒有什麼可以建立的，因為一切生滅等法從來沒有不真實的時候，所以這個真如不需要建立。為什麼不需要建立呢？下一句解釋說，因為一切法都相同于真如。因為一切生滅等法本來就相同于真如，所以這個真如從來沒有不顯現的時候，還建立什麼呢？又根據上文的二門，都各自總攝一切法，這裡應該形成四句：一、就真而言，沒有什麼可以去除的，因為俗諦就是真諦；二、就真而言，不需要建立什麼，因為即俗之真本來就顯現；三、就俗而言，沒有什麼相違背的，因為真諦就是俗諦；四、就俗而言，不需要建立什麼，因為即真之俗本來就有差別。因為這個緣故，不壞生滅門，說真如門，不壞真如門，說生滅門，因為二門唯一心。所以真俗雙融沒有障礙。這四句中，前兩句在真如門，后兩句在生滅門。因為這裡是真如門，所以只有兩句。 應當知道一切法不可說不可念，所以叫做真如。下面第二部分總結離言絕慮。就第二問答釋疑中，先懷疑真如的絕待而不敢修，后舉真如勸修回答。 問：如果像這樣說，那麼眾生如何隨順真如而能夠證入呢？問中，『如何隨順』是問方便觀，『而能得入』是問正觀。答中也分兩部分。 答：如果知道一切法，雖然說，卻沒有能說和可說；雖然念，也沒有能念和可念，這叫做隨順。如果離開念頭，就叫做證入。開始說雖然說雖然念都沒有能所，是說念就是無念，不是滅掉念頭。不是滅掉念頭，所以說雖然念。離開斷見就是無念，都沒有能所。離開常見，在一念之間離開這兩種見解，見到這無二之法，所以能夠稱順中道，隨順法性。又可以說雖然在言念等中，觀察這個念頭。
【English Translation】 English version: All defiled and pure dharmas are without self-nature because they are not different from Suchness (Tathata). Therefore, there is nothing to be eliminated. There is also nothing to be established, because all phenomena of arising and ceasing have never been untrue. Therefore, this Suchness does not need to be established. Why does it not need to be established? The following sentence explains, 'Because all dharmas are the same as Suchness.' Because all phenomena of arising and ceasing are originally the same as Suchness, this Suchness has never been unmanifested. What else needs to be established? Furthermore, according to the two gates mentioned above, each comprehensively encompasses all dharmas. Here, four statements should be formed: 1. From the perspective of the real, there is nothing to be eliminated, because the conventional is the real; 2. From the perspective of the real, there is nothing to be established, because the reality of the conventional is originally manifest; 3. From the perspective of the conventional, there is nothing contradictory, because the real is the conventional; 4. From the perspective of the conventional, there is nothing to be established, because the conventionality of the real originally has distinctions. Because of this reason, the gate of not destroying arising and ceasing speaks of the gate of Suchness, and the gate of not destroying Suchness speaks of the gate of arising and ceasing, because the two gates are of one mind. Therefore, the real and conventional are mutually integrated without obstruction. Among these four statements, the first two are in the gate of Suchness, and the last two are in the gate of arising and ceasing. Because this is the gate of Suchness, there are only two statements. It should be known that all dharmas are unspeakable and unthinkable, therefore they are called Suchness (Tathata). The second part below concludes with being beyond words and thoughts. In the second question and answer to resolve doubts, first, there is doubt about the absoluteness of Suchness, and then Suchness is used to encourage cultivation in the answer. Question: If it is as you say, how can sentient beings follow and enter? In the question, 'how to follow' asks about expedient means of contemplation, and 'able to enter' asks about correct contemplation. The answer is also in two parts. Answer: If one knows that although all dharmas are spoken, there is no speaker or speakable; although thought, there is no thinker or thinkable, this is called following. If one is free from thought, it is called entering. Initially saying that although speaking and although thinking have no subject or object, it means that thought is non-thought, not extinguishing thought. Because thought is not extinguished, it is said 'although thinking'. Being free from the view of annihilation is non-thought, having no subject or object. Being free from the view of permanence, in one thought, one is free from these two views and sees this non-dual dharma. Therefore, one can conform to the Middle Way and follow the nature of dharma. It can also be said that although in words and thoughts, one observes this thought.
等常無能所。雖未能離念。而順於無念。故名隨順。此釋方便觀也。久觀不已。即能離茲妄念契彼無念真理。故名正觀。云得入者。觀智契入也。十地論云。智者智行處故。又云。是境界難見。自心清凈可見此境界不可說也。又華嚴云甚深真法性妙智隨順入故也。是故當知。雖非妄念境界。不可生於絕分想也○自下第二依言真如中。文有三。初舉數總標。二開章略辨。三依章廣釋。
複次真如者依言說分別有二種義 初中依言說有二義者。顯此二義。若離於言。即唯一味。今既依言故。說有二。不可即隨言執取也。但為生物信解故說此文。故地論云。何故不但說無言。示現依言求解故。
云何為二一者如實空以能究竟顯實故 言如實空者。此以如實之中空無妄染故。云如實空。非謂如實自空。此則如實之空。依主釋也。以妄空故。遂能顯示真理。故云顯實也。故中邊論云無能取所取有。有能取所取無。是名空相故也。
二者如實不空以有自體具足無漏性功德故 不空者有二種。一異妄無體故云有自體。二異恒沙有漏煩惱故云具足無漏性功德。故攝論云四德本有故也。佛性論偈云。由客塵空故。與法界相離。無上法不空。與法界相隨。彼長行廣釋。可知○廣釋中先空內有三。初略明離染。非略能盡故
。次廣釋。非廣能周故。后總結。
所言空者從本已來一切染法不相應故謂離一切法差別之相以無虛妄心念故 前中言一切染法不相應者。總舉能所分別皆不相應。離差別相者。離所取相故。以無妄念者。離能取見故。又以妄境從妄念生故。釋顯空無也。良以倒心妄境情有理無。真如之德。理有情無故。不相應也○廣釋中。執取雖多。總攝無過此二四句。故廣百論云。複次為顯世間所執諸法皆非真實。及顯外道所執不同故。說頌曰。有非有俱非。一非一雙泯。隨次而配屬。智者達非真。彼論次第廣破四宗外道等義也。具如彼說今此論中約外人轉計故有此諸句不同彼也。
當知真如自性非有相非無相非非有相非非無相非有無俱相 言非有相者。明真離妄有也。惑者云。既其非有。即應是無釋云。我非汝妄有故說非有。非說是無。如何執無。故云非無也。惑者聞上非有。又聞非無。別謂雙非是真如法。釋云。我非汝謂有說非有。非謂法體是非有。非汝謂無。說非無。非謂法體是非無。如何復執非有非無。故云非非有非非無也。惑者又云。我上立有立無。汝並雙非。雙非若存。即有無隨喪。今雙非既非。我有無還立。釋云。我非汝雙非故說非非。非許雙是。如何復執。故云非有無俱也。
非一相非異相非
【現代漢語翻譯】 現代漢語譯本：接下來是廣泛的解釋。因為廣泛的解釋不能完全周全，所以後面進行總結。
所說的『空』，是指從根本上來說，一切染污之法都不與之相應，所以說是遠離一切法的差別之相，因為沒有虛妄的心念。前面所說的一切染污之法不相應，是總括能分別和所分別都不相應。遠離差別之相，是遠離所取之相的緣故。因為沒有虛妄的念頭，是遠離能取之見的緣故。而且虛妄的境界是從虛妄的念頭產生的緣故，解釋顯示了空的無自性。實在是因為顛倒的心和虛妄的境界在情識上存在，在理體上並不存在。真如的德性，在理體上存在，在情識上不存在，所以不相應。在廣泛的解釋中，執取雖然很多，總的來說不超過這二種四句。所以《廣百論》說：『再次，爲了顯示世間所執著的諸法都不是真實的，以及顯示與外道所執著的不同，所以說了這首偈頌：有、非有、俱非，一、非一、雙泯。隨次第而配屬，智者通達非真實。』那部論依次廣泛地破斥了四宗外道等的意義。具體內容如那部論所說，現在這部論中是根據外人的轉計，所以有這些語句，與那部論不同。
應當知道，真如（Tathata，事物的真實本性）的自性，不是『有』相，不是『無』相，不是『非有』相，不是『非無』相，也不是『有無俱』相。所說的『非有』相，是說明真如遠離虛妄的『有』。有人疑惑說：『既然它不是『有』，那就應該是『無』。』解釋說：『我說它不是你所認為的虛妄的『有』，所以說『非有』，並不是說它是『無』。你為什麼執著于『無』呢？』所以說『非無』。有人聽到上面說『非有』，又聽到『非無』，就另外認為『雙非』是真如之法。解釋說：『我說它不是你認為的『有』，所以說『非有』，並不是說法的本體是非『有』。我說它不是你認為的『無』，所以說『非無』，並不是說法的本體是非『無』。你為什麼又執著于『非有非無』呢？』所以說『非非有非非無』。有人又說：『我在上面立『有』立『無』，你都雙雙否定。雙非如果存在，那麼『有』和『無』就隨之喪失。現在雙非既然也被否定，我的『有』和『無』就又成立了。』解釋說：『我說它不是你所認為的『雙非』，所以說『非非』，並不是允許『雙非』是正確的。你為什麼又執著呢？』所以說『非有無俱』。
不是『一』相，不是『異』相，不是……
【English Translation】 English version: Next is the extensive explanation. Because an extensive explanation cannot be completely comprehensive, a summary is provided afterward.
What is meant by 'emptiness' (空, śūnyatā) is that, from its very nature, it is not associated with any defiled dharmas (染法, rañjaka-dharma), thus it is said to be apart from all differentiated appearances of dharmas, because there are no false thoughts. The previous statement that it is not associated with any defiled dharmas encompasses that both the subject and object of discrimination are not associated. Being apart from differentiated appearances means being apart from the appearance of what is grasped. Because there are no false thoughts, it means being apart from the view of the grasper. Moreover, false realms arise from false thoughts, thus explaining and revealing the emptiness of inherent existence. Indeed, because inverted minds and false realms exist in perception but not in principle, while the virtue of Suchness (真如, tathatā) exists in principle but not in perception, they are not associated. In the extensive explanation, although there are many attachments, they are generally encompassed by these two sets of four phrases. Therefore, the Hundred Verses Treatise says: 'Furthermore, to show that all dharmas grasped by the world are not real, and to show the difference from what is grasped by externalists, a verse is spoken: existence, non-existence, both non-existence; oneness, non-oneness, both extinguished. Assign them in order, and the wise will realize they are not real.' That treatise extensively refutes the meanings of the four schools of externalists in order. The details are as described in that treatise. In this treatise, these phrases differ because they are based on the externalists' counter-arguments.
It should be known that the self-nature of Suchness (真如, tathatā) is neither the appearance of 'existence' (有相, asti-lakṣaṇa), nor the appearance of 'non-existence' (無相, nāsti-lakṣaṇa), nor the appearance of 'not existence' (非有相, na-asti-lakṣaṇa), nor the appearance of 'not non-existence' (非無相, na-nāsti-lakṣaṇa), nor the appearance of 'both existence and non-existence' (有無俱相, asti-nāsti-ubhaya-lakṣaṇa). The phrase 'not the appearance of existence' clarifies that Suchness is apart from false existence. Someone might doubt, saying, 'Since it is not existence, then it should be non-existence.' The explanation is: 'I say it is not the false existence that you conceive, therefore I say 'not existence,' not that it is non-existence. Why do you cling to non-existence?' Therefore, it is said 'not non-existence.' Someone, hearing 'not existence' above and 'not non-existence' again, separately considers 'both not' to be the dharma of Suchness. The explanation is: 'I say it is not what you consider existence, therefore I say 'not existence,' not that the essence of the dharma is not existence. I say it is not what you consider non-existence, therefore I say 'not non-existence,' not that the essence of the dharma is not non-existence. Why do you again cling to 'not existence, not non-existence'?' Therefore, it is said 'not not existence, not not non-existence.' Someone might also say, 'I establish existence and non-existence above, and you negate both. If both negations exist, then existence and non-existence are lost along with them. Now that both negations are negated, my existence and non-existence are established again.' The explanation is: 'I say it is not what you consider 'both negations,' therefore I say 'not not,' not that 'both' are allowed to be correct. Why do you cling again?' Therefore, it is said 'not both existence and non-existence.'
Not the appearance of 'one' (一相, eka-lakṣaṇa), not the appearance of 'different' (異相, nānā-lakṣaṇa), not...
非一相非非異相非一異俱相 一異等準前可知。
乃至總說依一切眾生以有妄心念念分別皆不相應故說為空 總結中。妄計塵沙。難可遍歷。故今總攝辨不相應。此順結也。
若離妄心實無可空故 若離下反結也。以對染無說真為空。非無如體以為空也。亦可此文是釋疑。疑者聞上真空。則謂撥無真體及恒沙功德。今釋。如文可知。是則明空不異不空也○不空文中有四。一牒。二釋。三結。四釋疑。
所言不空者已顯法體空無妄故 初牒前顯后。
即是真心常恒不變凈法滿足則名不空 次正顯不空。不空之德。翻對妄空。略論四種。故寶性論云。一者以常故不生。離意生身故二者以恒故不死。離不思議退故。三者不變故不老。無無漏業故。四者清涼故不病。無煩惱習故。此中凈法當彼論清涼。以離惑染故。又真心者舉體也。常者常德也。恒者樂德也。以離變易苦故。不變者我德也。以非業所繫自在故。凈法者凈德也。
亦無有相可取 釋疑中。惑者聞凈法不空。則謂同於情執之有。故釋云無相可取也。是則不空不異於空。
以離念境界唯證相應故 言以離念境界等者。釋無相所以也。若妄念所緣。是則有相。既唯真智之境。明知無妄執之相也。釋真如門竟。◎
◎○第二
【現代漢語翻譯】 非一相非非異相非一異俱相（既不是單一的相，也不是非差異的相，也不是既一又異的相）——關於『一』和『異』等概念，可以參照前面的內容來理解。 乃至總說依一切眾生以有妄心念念分別皆不相應故說為空（總而言之，依據一切眾生因為有虛妄的心，唸唸都在分別，這些分別與真理不相應，所以說它是空）——總結部分。虛妄的計度如同塵沙一樣，難以一一歷數，所以現在總括起來說明它們與真理不相應。這是順著前面的意思來總結。 若離妄心實無可空故（如果離開了虛妄的心，實際上就沒有什麼可以被認為是空的了）——如果離開了...以下是反過來總結。因為針對染污的現象，所以說真實是空。並非是沒有如如的本體而說空。也可以說這段文字是解釋疑惑。疑惑的人聽到上面的真空之說，就認為是否定了真實的本體以及恒河沙數般的功德。現在解釋，如文中所說的那樣。這就是說明空與不空並非是不同的。○不空的文字中有四個部分：一、重述；二、解釋；三、總結；四、解釋疑惑。 所言不空者已顯法體空無妄故（所說的不空，是因為已經顯示了法體是空性的，沒有虛妄的）——首先重述前面的內容，以顯明後面的內容。 即是真心常恒不變凈法滿足則名不空（就是真心，常恒不變，清凈的法完滿具足，就叫做不空）——其次是正式闡明不空。不空的功德，是與虛妄的空相對而言的。簡略地說有四種。所以《寶性論》說：一是因為常，所以不生，遠離意生身的緣故；二是因為恒，所以不死，遠離不可思議的退轉的緣故；三是因為不變，所以不老，沒有無漏業的緣故；四是因為清涼，所以不病，沒有煩惱習氣的緣故。這裡說的『凈法』相當於《寶性論》中的『清涼』，因為遠離了迷惑染污的緣故。另外，『真心』是指本體，『常』是指常德，『恒』是指樂德，因為遠離了變易的痛苦的緣故，『不變』是指我德，因為不是業力所繫縛，是自在的緣故，『凈法』是指凈德。 亦無有相可取（也沒有任何相可以執取）——解釋疑惑的部分。迷惑的人聽到清凈的法是不空的，就認為這和情執所認定的『有』是一樣的。所以解釋說沒有相可以執取。這就是說不空與空並非是不同的。 以離念境界唯證相應故（因為離開了妄念的境界，只有通過證悟才能相應）——說到『因為離開了妄念的境界』等，是解釋為什麼沒有相可以執取的原因。如果是妄念所緣的，那就是有相的。既然只是真智的境界，就明確地知道沒有虛妄執著的相。解釋真如門完畢。◎ ◎○第二
【English Translation】 Non-one aspect, non-non-different aspect, non-one-and-different-together aspect (neither a single aspect, nor a non-different aspect, nor a both one and different aspect) - The concepts of 'one' and 'different' etc., can be understood by referring to the previous content. Even to say in summary, relying on all sentient beings having deluded minds that are constantly discriminating, all discriminations are not in accordance with the truth, therefore it is said to be empty - In the concluding section. Deluded calculations are like dust and sand, difficult to enumerate one by one, so now they are summarized to explain their non-correspondence. This is a conclusion following the previous meaning. If apart from the deluded mind, there is actually nothing that can be considered empty (if apart from the deluded mind, there is actually nothing that can be considered empty) - If apart from... below is a reverse conclusion. Because it is aimed at defiled phenomena, it is said that the truth is empty. It is not that there is no suchness-nature and therefore it is said to be empty. It can also be said that this passage is to explain doubts. Those who are doubtful, upon hearing the above theory of true emptiness, think that it denies the true nature and the merits like the sands of the Ganges. Now explain, as the text says. This is to explain that emptiness and non-emptiness are not different. ○ There are four parts in the text of non-emptiness: 1. Restatement; 2. Explanation; 3. Conclusion; 4. Explanation of doubts. What is said to be non-empty is because it has already shown that the nature of Dharma is empty and without delusion (what is said to be non-empty is because it has already shown that the nature of Dharma is empty and without delusion) - First restate the previous content to clarify the following content. That is the true mind, constant, unchanging, pure Dharma is complete and fulfilled, then it is called non-empty (that is the true mind, constant, unchanging, pure Dharma is complete and fulfilled, then it is called non-empty) - Secondly, formally explain non-emptiness. The merits of non-emptiness are in contrast to the emptiness of delusion. Briefly speaking, there are four types. Therefore, the Ratnagotravibhāga says: First, because of constancy, it is not born, because it is far from the mind-born body; second, because of permanence, it does not die, because it is far from inconceivable regression; third, because of immutability, it does not age, because there is no non-outflow karma; fourth, because of coolness, it is not sick, because there are no afflictive habit energies. The 'pure Dharma' here is equivalent to 'coolness' in the Ratnagotravibhāga, because it is far from the defilement of delusion. In addition, 'true mind' refers to the essence, 'constant' refers to the virtue of constancy, 'permanent' refers to the virtue of bliss, because it is far from the suffering of change, 'unchanging' refers to the virtue of self, because it is not bound by karma, it is free, 'pure Dharma' refers to the virtue of purity. Also, there is no aspect to be grasped (also, there is no aspect to be grasped) - The part of explaining doubts. Those who are confused, upon hearing that the pure Dharma is non-empty, think that it is the same as the 'existence' recognized by emotional attachment. Therefore, it is explained that there is no aspect to be grasped. This is to say that non-emptiness is not different from emptiness. Because it is apart from the realm of thought, only realization is in accordance (because it is apart from the realm of thought, only realization is in accordance) - Speaking of 'because it is apart from the realm of thought' etc., is to explain why there is no aspect to be grasped. If it is what is conditioned by deluded thoughts, then it is with aspect. Since it is only the realm of true wisdom, it is clear that there is no aspect of deluded attachment. The explanation of the True Thusness Door is complete. ◎ ◎○Second
釋生滅門中二。先釋生滅心法。后從複次真如自體相者下。辨所示之義。即明此法有顯義功能。問何故真如門中不辨所示義大。生滅門中具辨所示大義耶。答以真如門即示大乘體能所不分詮旨不別故不辨也。生滅門中。染凈不一法義有殊。故具說之。上立義分中。真如門內云即示。生滅門中雲能示者。釋義在於此也。就生滅法中有二。先明染凈生滅。后四熏習下辨染凈相資。前中亦二。先就體總標。后依義別解。總中有三。初標體。次辨相。后立名心生滅者依如來藏故有生滅心 前中言依如來藏有生滅心者。謂不生滅心。因無明風動作生滅。故說生滅心依不生滅心。然此二心竟無二體。但約二義以說相依也。如不動之水。為風所吹而作動水。動靜雖殊。而水體是一。亦得說言依靜水故有其動水。當知此中理趣亦爾。準可思之。謂自性清凈心名如來藏。因無明風動作生滅。故云依如來藏有生滅心也。楞伽勝鬘俱同此說。此顯真心隨動。故作生滅。非謂舉所依取能依。以此門中有二義故。能示三大。是故通攝所依亦入此門也○第二辨相。
所謂不生不滅與生滅和合非一非異 不生滅者。是上如來藏清凈心。動作生滅不相離。故云和合。非謂別有生滅來與真合。謂生滅之心心之生滅。無二相故。心之生滅。因無明成。
【現代漢語翻譯】 現代漢語譯本 釋生滅門中分為兩部分。首先解釋生滅心法，然後從『複次真如自體相者』開始，辨明所示的意義，即闡明此法具有顯義的功能。問：為什麼在真如門中不辨明所示的意義，而在生滅門中詳細辨明所示的重大意義呢？答：因為真如門直接揭示大乘的本體，體和用不可分割，詮釋和宗旨沒有區別，所以不辨明。生滅門中，染和凈不相同，法義有差異，所以詳細說明。在前面的立義部分中，真如門內說『即示』，生滅門中說『能示』，解釋的意義就在這裡。關於生滅法，分為兩部分。首先闡明染凈生滅，然後在『四熏習』之後辨明染凈相互資助。前面一部分也分為兩部分。首先就本體總的標示，然後依據意義分別解釋。總的標示中有三點。首先標示本體，其次辨別現象，然後確立名稱。『心生滅者依如來藏故有生滅心』，前面說依靠如來藏而有生滅心，是指不生滅心因為無明風的擾動而產生生滅。所以說生滅心依靠不生滅心。然而這兩個心實際上沒有兩個本體，只是就兩種意義來說相依。就像不動的水，被風吹動而成為動水，動和靜雖然不同，但是水的本體是一個。也可以說依靠靜水而有動水。應當知道這裡面的道理也是這樣，可以參照思考。所謂自性清凈心名為如來藏，因為無明風的擾動而產生生滅，所以說依靠如來藏而有生滅心。《楞伽經》、《勝鬘經》都這樣說。這顯示真心隨順動而產生生滅，不是說舉出所依靠的就取能依靠的，因為這個門中有兩種意義，能夠顯示三大，所以統攝所依靠的也進入這個門。 第二，辨別現象。 所謂不生不滅與生滅和合，非一非異。不生滅，是上面的如來藏清凈心。動作生滅不相分離，所以說和合。不是說另外有生滅來與真如結合，而是說生滅之心，心的生滅，沒有兩種相，心的生滅，因為無明而成。
【English Translation】 English version In the explanation of the birth-and-death gate, there are two parts. First, explain the Dharma of the birth-and-death mind. Then, starting from 'Furthermore, regarding the characteristic of the self-nature of Thusness (Tathata)', clarify the meaning of what is being shown, that is, elucidate that this Dharma has the function of revealing meaning. Question: Why is the meaning of what is being shown not clarified in the Thusness gate, but is thoroughly clarified in the birth-and-death gate? Answer: Because the Thusness gate directly reveals the essence of Mahayana, the essence and function are inseparable, and the interpretation and purpose are not different, so it is not clarified. In the birth-and-death gate, defilement and purity are not the same, and the meanings of the Dharma are different, so it is explained in detail. In the preceding section on establishing meaning, the Thusness gate says 'is shown', while the birth-and-death gate says 'can show'. The meaning of the explanation lies here. Regarding the Dharma of birth-and-death, there are two parts. First, clarify the birth-and-death of defilement and purity. Then, after the 'four perfumings', distinguish the mutual assistance of defilement and purity. The preceding part is also divided into two parts. First, generally indicate the essence, then separately explain according to the meaning. There are three points in the general indication. First, indicate the essence, second, distinguish the phenomena, and third, establish the name. 'The birth-and-death of the mind arises because of the Tathagatagarbha (如來藏) [Tathagata-womb]', the preceding says that the birth-and-death mind arises relying on the Tathagatagarbha, which means that the non-birth-and-death mind produces birth-and-death due to the disturbance of the wind of ignorance. Therefore, it is said that the birth-and-death mind relies on the non-birth-and-death mind. However, these two minds actually do not have two essences, but are said to be interdependent in terms of two meanings. Just like still water, which is blown by the wind and becomes moving water, although movement and stillness are different, the essence of the water is one. It can also be said that moving water exists relying on still water. It should be known that the principle here is also like this, and can be considered accordingly. The self-nature pure mind is called the Tathagatagarbha, and birth-and-death arises due to the disturbance of the wind of ignorance, so it is said that the birth-and-death mind relies on the Tathagatagarbha. The Lankavatara Sutra (楞伽經) and the Shrimala Sutra (勝鬘經) both say this. This shows that the true mind follows movement and produces birth-and-death, not that taking what is relied upon means taking what can rely, because there are two meanings in this gate, which can show the three great aspects, so encompassing what is relied upon also enters this gate. Second, distinguish the phenomena. So-called non-birth-and-non-death and birth-and-death combine, neither one nor different. Non-birth-and-non-death is the above-mentioned pure mind of the Tathagatagarbha. The actions of birth-and-death are inseparable, so it is said to combine. It is not that there is another birth-and-death that combines with Thusness, but that the birth-and-death of the mind, the birth-and-death of the mind, does not have two aspects, and the birth-and-death of the mind is formed because of ignorance.
生滅之心。從本覺起。而無二體不相舍離。故云和合。故下云。如大海水因風波動。水相風相不相舍離。乃至廣說。此中水之動是風相。動之濕是水相。以水舉體動故。水不離於風相。無動而非濕。故動不離於水相。心亦如是。不生滅心舉體動故。心不離生滅相。生滅之相莫非真故。生滅不離於心相。如是不離名為和合。此是不生滅心與生滅合。以是隨緣門故。非是生滅與不生滅合。以此非是向本真如門故。非一非異者。真心全體動故。心與生滅。非異。而恒不變真性故。與生滅不一。作楞伽經。以七識染法為生滅以如來藏凈法為不生滅。此二和合。為阿梨耶識。以和合故。非一非異。非異門者有三種。一以本從末明不異經云。如來藏是善不善因。能遍興造一切趣生。乃至下云。若生若滅等。梁攝論中亦說。此識虛妄是其性。故說虛妄分別所攝也。又經云。佛性隨緣成別味等。二攝末同本明不異者。經云眾生即如故。又涅槃云十二因緣即佛性故。又十地云三界唯一心者。彼論釋云。第一義諦也。又此論下文云。四相本來平等同一覺云云。前即末之本。本無別本故。唯有生滅。更無別法可相異也。后即本之末。末無別末故。唯有不生滅。亦無別法可相異也。三本末平等明不異者。經云。甚深如來藏。而與七識俱。又經云
。何梨耶識名如來藏。而與無明七識共俱。如大海波常不斷絕。又論云。唯真不生。單妄不成。真妄和合方有所為。此則本末镕融際限不分。故云不異也。第二不一義者。即以前攝末之本唯不生滅故。與彼攝本之末唯生滅法而不一也。依是義故。經云。如來藏者。不在阿梨耶中。是故七識有生有滅。如來藏者不生不滅。解云。此中唯生滅是七識。唯不生滅是如來藏。二義既分。遂使梨耶無別自體。故云不在中。此約不一義說。非謂不和合。何以故。此中如來藏不生滅。即七識生滅之不生滅。故與自生滅不一也。七識生滅即如來藏不生滅之生滅。故與自不生滅亦不一也。此中非直不乖不異以明不一。亦乃由不異故成於不一。何以故。若如來藏隨緣作生滅時。失自不生滅者。則不得有生滅。是故由不生滅得有生滅。是則不異故不一也。又此中真妄和合諸識緣起。以四句辨之。一以如來藏唯不生滅。如水濕性。二七識唯生滅。如水波浪。三梨耶識亦生滅亦不生滅。如海含動靜。四無明倒執非生滅非不生滅。如起浪猛風非水非浪。此四義中隨舉一義即融體全攝。緣起義理無二相故。此中且約濕性不失義邊。動靜不一。故說水不在於浪中。豈可此浪離水之外別有體也。余義準此思之。問既云動靜不一。則應云如來藏不在七識中。
【現代漢語翻譯】 現代漢語譯本： 『何梨耶識』（Alaya-識，阿賴耶識，儲存所有經驗的意識）名為『如來藏』（Tathagatagarbha，佛性）。它與無明（ignorance）和七識（seven consciousnesses）共同存在，就像大海的波浪一樣，永不停止。此外，有論述說：『唯有真如（True Reality）不生，單獨的虛妄（illusion）不能成立。真如與虛妄結合才能有所作為。』 這就意味著本源和末端融合在一起，界限無法區分，所以說『不異』（not different）。 第二種『不一』（not one）的含義是：前面所說的攝取末端的本源，只有不生不滅的特性；與此相對，攝取本源的末端，只有生滅的法，因此兩者『不一』。基於這個含義，經書中說：『如來藏不在阿梨耶識中。』 所以七識有生有滅，而如來藏不生不滅。解釋說：這裡只有生滅的是七識，只有不生不滅的是如來藏。兩種含義既然區分開來，就使得阿梨耶識沒有單獨的自體，所以說『不在中』。這是從『不一』的含義來說的，並非說不和合。為什麼呢？因為這裡的如來藏不生不滅，就是七識生滅中的不生不滅，所以與七識自身的生滅『不一』。七識的生滅就是如來藏不生不滅的生滅，所以與自身的不生不滅也『不一』。 這裡不僅僅用不相違背、沒有差異來闡明『不一』，而且還因為『不異』而成就『不一』。為什麼呢？如果如來藏隨著因緣而產生生滅時，喪失了自身不生不滅的特性，那麼就不會有生滅。因此，因為不生不滅，才會有生滅。這就是因為『不異』所以『不一』。 此外，這裡真如與虛妄和合，諸識緣起，可以用四句話來辨析：第一，如來藏只有不生不滅，就像水的濕性；第二，七識只有生滅，就像水的波浪；第三，阿梨耶識既有生滅也有不生滅，就像大海包含著動和靜；第四，無明顛倒執著，既非生滅也非不生滅，就像掀起巨浪的狂風，非水也非浪。 這四種含義中，隨便舉出一種含義，就包含了整體的融合。緣起的義理沒有兩種不同的相。這裡暫且從濕性不喪失的意義來說，動和靜是不一樣的，所以說水不在波浪中。難道波浪可以離開水而有單獨的自體嗎？其餘的含義可以參照這個來思考。問：既然說動和靜不一樣，那麼應該說如來藏不在七識中。
【English Translation】 English version: 『Alaya-識』 (Alaya-vijnana, the storehouse consciousness) is named 『Tathagatagarbha』 (Buddha-nature). It exists together with ignorance (avidya) and the seven consciousnesses (seven vijnanas), like the waves of the ocean, never ceasing. Furthermore, it is argued that: 『Only True Reality (True Thusness) does not arise; illusion alone cannot be established. Only when True Reality and illusion combine can something be accomplished.』 This means that the origin and the end are fused together, and the boundaries cannot be distinguished, so it is said to be 『not different』 (non-dual). The second meaning of 『not one』 (non-one) is that the aforementioned origin that encompasses the end has only the characteristic of non-arising and non-ceasing; in contrast, the end that encompasses the origin has only the dharma of arising and ceasing, therefore the two are 『not one』. Based on this meaning, the sutra says: 『The Tathagatagarbha is not in the Alaya-vijnana.』 Therefore, the seven consciousnesses have arising and ceasing, while the Tathagatagarbha does not arise and does not cease. The explanation is: here, only that which arises and ceases are the seven consciousnesses, and only that which does not arise and does not cease is the Tathagatagarbha. Since the two meanings are distinguished, it causes the Alaya-vijnana to have no separate self-nature, so it is said to be 『not in it』. This is spoken from the meaning of 『not one』, not that they are not in harmony. Why? Because the Tathagatagarbha here does not arise and does not cease, which is the non-arising and non-ceasing within the arising and ceasing of the seven consciousnesses, so it is 『not one』 with the seven consciousnesses' own arising and ceasing. The arising and ceasing of the seven consciousnesses is the arising and ceasing of the Tathagatagarbha's non-arising and non-ceasing, so it is also 『not one』 with its own non-arising and non-ceasing. Here, not only is 『not one』 clarified by not being contradictory or different, but also 『not one』 is achieved because of 『not different』. Why? If the Tathagatagarbha, following conditions, produces arising and ceasing, losing its own characteristic of non-arising and non-ceasing, then there would be no arising and ceasing. Therefore, because of non-arising and non-ceasing, there is arising and ceasing. This is because 『not different』 is why it is 『not one』. Furthermore, here, True Reality and illusion combine, and the arising of all consciousnesses can be analyzed with four sentences: First, the Tathagatagarbha only has non-arising and non-ceasing, like the wetness of water; second, the seven consciousnesses only have arising and ceasing, like the waves of water; third, the Alaya-vijnana has both arising and ceasing and non-arising and non-ceasing, like the ocean containing both movement and stillness; fourth, ignorance's inverted clinging is neither arising and ceasing nor non-arising and non-ceasing, like the fierce wind that stirs up huge waves, neither water nor wave. Among these four meanings, randomly citing one meaning includes the complete fusion of the whole. The principle of dependent origination has no two different aspects. Here, let's temporarily speak from the meaning of not losing the wetness, movement and stillness are different, so it is said that water is not in the waves. Can the waves have a separate self-nature apart from water? The remaining meanings can be considered in reference to this. Question: Since it is said that movement and stillness are different, then it should be said that the Tathagatagarbha is not in the seven consciousnesses.
何故乃云不在梨耶中。答梨耶融動靜。動靜無二。是梨耶全。既動靜分。梨耶無別體。故云不在中也。問梨耶既通動靜。不應唯在生滅門。答為起靜以成動。無別有動體。是故靜性隨於動亦在生滅中。非直梨耶具動靜在此生滅中。亦乃如來藏唯不動亦在此門中。何以故。以彼生滅無別法故。可思準之。又若一者。生滅識相滅盡之時。真心應滅。則墮斷過。若是異者。依無明風熏動之時。靜心之體應不隨緣。則墮常過。離此二邊故非一異。又若一則無和合。若異亦無和合。非一異故得和合也。如經云。譬如泥團微塵非異非不異。金莊嚴具亦復如是。若泥團異者。非彼所成。而實彼成。是故非異。若不異者。泥團微塵應無差別。如是轉識藏識真相若異者。藏識非因。若不異者。轉識滅。藏識亦應滅。而自真相實不滅。是故非自真相識滅。但業相滅。解云。此中真相是如來藏轉識是七識。藏識是梨耶。今此論主總括彼楞伽經上下文意作此安立。故云非一異也○第三立名。
名為阿梨耶識 然此生滅不生滅。即之義不一。辨之心不異。目此二義不二之心。名阿梨耶識。又阿梨耶及阿賴耶者。但梵言訛也。梁朝真諦三藏訓名翻為無沒識。今時奘法師就義翻為藏識。但藏是攝藏義。無沒是不失義。義一名異也。所攝名藏。謂
【現代漢語翻譯】 現代漢語譯本： 問：為何說阿梨耶識（Ālaya-vijñāna，藏識）不在梨耶（Ālaya，藏）之中？ 答：梨耶（藏）包含融動和靜止。動和靜沒有分別，就是完整的梨耶（藏）。一旦動和靜分離，梨耶（藏）就沒有獨立的本體，所以說不在其中。 問：梨耶（藏）既然貫通動和靜，不應該只存在於生滅之門中。 答：爲了發起靜止而成就動，沒有另外的動體。因此，靜止的性質隨著動，也存在於生滅之中。不僅僅是梨耶（藏）具有動和靜存在於這生滅之中，而且如來藏（Tathāgatagarbha）唯有不動也存在於這個門中。為什麼呢？因為那生滅沒有其他的法。可以思考並以此為準繩。 而且，如果是一體，生滅識相滅盡的時候，真心（True Mind）應該也滅，那就落入斷滅的過失。如果是異體，依靠無明風熏動的時候，靜心的本體應該不隨因緣而變，那就落入常恒的過失。離開這兩種邊見，所以不是一體也不是異體。 而且，如果是一體，就沒有和合；如果是異體，也沒有和合。因為不是一體也不是異體，所以能夠和合。如同經中所說：『譬如泥團和微塵，非異也非不異。金的莊嚴器具也是這樣。』如果泥團是異體的，就不是它所成就的，但實際上是它成就的，所以不是異體。如果不異體，泥團和微塵應該沒有差別。如此，轉識（transforming consciousness）、藏識（storehouse consciousness）、真相（true aspect）如果異體，藏識就不是原因。如果不異體，轉識滅，藏識也應該滅。而自真相實際上不滅，所以不是自真相識滅，只是業相滅。』解釋說：『這裡說的真相是如來藏，轉識是七識，藏識是阿梨耶識。現在這個論主總括《楞伽經》（Laṅkāvatāra Sūtra）的上下文意思，作這樣的安立，所以說非一異。』 第三，建立名稱。 名為阿梨耶識（Ālaya-vijñāna，藏識），然而這生滅和不生滅，即的意義不一，辨的心不異。稱呼這兩種意義不二的心，名為阿梨耶識。而且阿梨耶（Ālaya）和阿賴耶（Ālaya）只是梵語的訛音。梁朝真諦三藏（Paramārtha）翻譯為無沒識（Amala-vijñāna），現在玄奘法師（Xuanzang）就意義翻譯為藏識。但藏是攝藏的意思，無沒是不失的意思。意義相同，名稱不同。所攝稱為藏，就是說
【English Translation】 English version: Question: Why is it said that Ālaya-vijñāna (storehouse consciousness) is not in Ālaya (store)? Answer: Ālaya (the store) contains both dynamic and static states. Dynamic and static are not two; this is the complete Ālaya (store). Once dynamic and static are separated, Ālaya (store) has no separate entity, so it is said not to be in it. Question: Since Ālaya (store) pervades both dynamic and static, it should not only exist in the realm of arising and ceasing. Answer: In order to initiate stillness to accomplish movement, there is no separate entity of movement. Therefore, the nature of stillness follows movement and also exists in arising and ceasing. Not only does Ālaya (store) possess both dynamic and static states within this arising and ceasing, but also the Tathāgatagarbha (Buddha-nature), which is only non-moving, also exists in this realm. Why? Because that arising and ceasing has no other dharma. You can contemplate and use this as a standard. Moreover, if they are one, when the characteristics of arising and ceasing consciousness are extinguished, the True Mind should also be extinguished, which would fall into the fault of annihilation. If they are different, when stirred by the wind of ignorance, the essence of the still mind should not change with conditions, which would fall into the fault of permanence. Being apart from these two extremes, they are therefore neither one nor different. Moreover, if they are one, there is no combination; if they are different, there is also no combination. Because they are neither one nor different, they can combine. As the sutra says: 'For example, a lump of clay and dust are neither different nor not different. Golden ornaments are also like this.' If the lump of clay is different, it is not made by it, but in reality, it is made by it, so it is not different. If it is not different, the lump of clay and dust should have no difference. Likewise, if transforming consciousness (transforming consciousness), storehouse consciousness (storehouse consciousness), and true aspect (true aspect) are different, storehouse consciousness is not the cause. If they are not different, when transforming consciousness ceases, storehouse consciousness should also cease. But the true aspect itself does not actually cease, so it is not the cessation of the true aspect consciousness, but only the cessation of the karma aspect.' The explanation says: 'Here, the true aspect is the Tathāgatagarbha, transforming consciousness is the seven consciousnesses, and storehouse consciousness is Ālaya-vijñāna. Now, this commentator summarizes the meaning of the context of the Laṅkāvatāra Sūtra and makes this establishment, so it is said to be neither one nor different.' Third, establishing the name. It is named Ālaya-vijñāna (storehouse consciousness), but the meaning of 'that' in 'arising and ceasing' and 'non-arising and non-ceasing' is not the same, and the discerning mind is not different. Calling this mind that is not two in these two meanings is named Ālaya-vijñāna. Moreover, Ālaya and Ālaya are just corruptions of the Sanskrit word. The Tripiṭaka Master Paramārtha of the Liang Dynasty translated it as Amala-vijñāna (immaculate consciousness), and now the Dharma Master Xuanzang translates it as storehouse consciousness according to its meaning. But 'store' means to gather and store, and 'immaculate' means not losing. The meaning is the same, but the names are different. What is gathered is called a store, that is to say,
諸眾生取為我故。所以然者。良以真心不守自性。隨熏和合似一似常。故諸愚者以似為真。取為內我。我見所攝。故名為藏。由是義故。二種我見永不起位即失賴耶名也。又能藏自體于諸法中。又能藏諸法于自體內。故論云能藏所藏我愛執藏。此之謂也。此依義立名也○第二別解中有三。初釋上心生滅。二從複次生滅因緣者下。釋上生滅因緣。三複次生滅相者下。釋上生滅之相。初中亦三。初開數辨德。二寄問列名。三依名辨釋。
此識有二種義 前中言此識有二義等者。此義稍難。今總括上下文略敘其意。余可至文當知。何者。謂真如有二義。一不變義。二隨緣義。無明亦二義。一無體即空義。二有用成事義。此真妄中。各由初義故成上真如門也。各由后義故成此生滅門也。此隨緣真如及成事無明亦各有二義。一違自順他義。二違他順自義。無明中初違自順他亦有二義。一能反對詮示性功德。二能知名義成凈用。違他順自亦有二義。一覆真理。二成妄心。真如中違他順自亦有二義。一翻對妄染顯自德。二內熏無明起凈用。違自順他亦有二義。一隱自真體義。二顯現妄法義。此上真妄各四義中由無明中反對詮示義。及真如中翻妄顯德義。從此二義得有本覺。又由無明中能知名義。及真如中內熏義。從此二義得有
【現代漢語翻譯】 眾生執取事物為『我』（ātman）的緣故。之所以這樣，是因為真實的自性（tathatā）不能守護其自身，而是隨著熏習而和合，看起來像一個整體，像永恒不變。因此，那些愚昧的人把這種相似當作真實，執取為內在的『我』。這種『我見』（ātma-dṛṣṭi）所攝持，所以稱為『藏』（ālaya）。由於這個原因，兩種『我見』永遠不會生起，這個狀態就失去了『阿賴耶』（ālaya-vijñāna）的名稱。而且，能藏識（ālaya-vijñāna）能將自體藏於諸法之中，也能將諸法藏於自體之內。所以論中說，能藏、所藏、我愛執藏，說的就是這個意思。這是依據意義而立的名。 第二部分，分別解釋中有三點。第一，解釋上面所說的『心生滅』。第二，從『複次生滅因緣者』開始，解釋上面所說的『生滅因緣』。第三，『複次生滅相者』，解釋上面所說的『生滅之相』。第一點中也有三點。第一，開列數目，辨別功德。第二，藉由提問，列出名稱。第三，依據名稱，辨別解釋。 『此識有二種義』，前面說『此識有二義』等等，這個意義稍微難以理解。現在總括上下文，簡略地敘述其意思。其餘的可以到正文時再瞭解。是什麼呢？就是說，真如（tathatā）有兩種意義：一是不變義，二是隨緣義。無明（avidyā）也有兩種意義：一是無體即空義，二是有用成事義。這真妄之中，各自由於最初的意義，所以成就了上面的真如門。各自由於後面的意義，所以成就了這個生滅門。這個隨緣真如和成事無明也各有兩種意義：一是違自順他義，二是違他順自義。無明中，最初的違自順他也有兩種意義：一是能反對詮示自性功德，二是能知名義成就清凈作用。違他順自也有兩種意義：一是覆蓋真理，二是成就妄心。真如中，違他順自也有兩種意義：一是翻轉對治妄染，顯現自身功德，二是內在熏習無明，生起清凈作用。違自順他也有兩種意義：一是隱藏自身真體義，二是顯現虛妄法義。這上面真妄各自的四種意義中，由於無明中反對詮示的意義，以及真如中翻轉妄染顯現功德的意義，從此兩種意義可以得到本覺（mūla-jñāna）。又由於無明中能知名義，以及真如中內在熏習的意義，從此兩種意義可以得到……
【English Translation】 English version: Because sentient beings grasp things as 'I' (ātman). The reason for this is that the true nature (tathatā) cannot guard its own self-nature, but rather harmonizes with conditioning, appearing as one and as constant. Therefore, those who are ignorant take this appearance as truth, grasping it as the inner 'I'. This 'view of self' (ātma-dṛṣṭi) is what is contained, hence it is called 'store' (ālaya). Because of this reason, the two kinds of 'view of self' will never arise, and this state loses the name 'ālaya-vijñāna'. Moreover, the ālaya-vijñāna can store its own essence within all dharmas, and can also store all dharmas within its own essence. Therefore, the treatise says, 'that which can store, that which is stored, and the clinging to self-love,' this is what it means. This is a name established according to meaning. Secondly, there are three points in the separate explanations. First, explaining the 'arising and ceasing of mind' mentioned above. Second, starting from 'Furthermore, the causes and conditions of arising and ceasing,' explaining the 'causes and conditions of arising and ceasing' mentioned above. Third, 'Furthermore, the characteristics of arising and ceasing,' explaining the 'characteristics of arising and ceasing' mentioned above. There are also three points in the first point. First, listing the numbers and distinguishing the merits. Second, listing the names by asking questions. Third, distinguishing and explaining according to the names. 'This consciousness has two kinds of meanings.' Earlier it was said, 'This consciousness has two meanings,' etc., this meaning is slightly difficult to understand. Now, summarizing the context, briefly narrating its meaning. The rest can be understood when we get to the main text. What is it? That is to say, tathatā has two meanings: one is the meaning of immutability, and the other is the meaning of conditioned arising. Ignorance (avidyā) also has two meanings: one is the meaning of no substance, which is emptiness, and the other is the meaning of having function and accomplishing things. Among these true and false, each is due to the initial meaning, so the above tathatā gate is accomplished. Each is due to the later meaning, so this gate of arising and ceasing is accomplished. This conditioned tathatā and accomplished ignorance also each have two meanings: one is the meaning of opposing oneself and conforming to others, and the other is the meaning of opposing others and conforming to oneself. In ignorance, the initial opposing oneself and conforming to others also has two meanings: one is the ability to oppose and explain the merits of self-nature, and the other is the ability to know the meaning of names and accomplish pure functions. Opposing others and conforming to oneself also has two meanings: one is covering the truth, and the other is accomplishing the false mind. In tathatā, opposing others and conforming to oneself also has two meanings: one is reversing and counteracting false defilements, revealing one's own merits, and the other is internally conditioning ignorance, giving rise to pure functions. Opposing oneself and conforming to others also has two meanings: one is the meaning of concealing one's own true essence, and the other is the meaning of manifesting false dharmas. Among the four meanings of each of the above true and false, due to the meaning of opposing and explaining in ignorance, and the meaning of reversing false defilements and revealing merits in tathatā, from these two meanings one can obtain original enlightenment (mūla-jñāna). Also, due to the meaning of being able to know the meaning of names in ignorance, and the meaning of internal conditioning in tathatā, from these two meanings one can obtain...
始覺。又由無明中覆真義。真如中隱體義。從此二義得有根本不覺。又由無明中成妄義。及真如中現妄義。從此二義得有枝末不覺。此生滅門中。真妄略開四義。廣即有八門。若約兩兩相對和合成緣起。即有四門。謂二覺二不覺。若約本末不相離。唯有二門。謂覺與不覺。若镕融總攝。唯有一門。謂一心生滅門也。又若約諸識分相門。本覺本不覺在本識中。餘二在生起識中。若約本末不二門。並在一本識中。故云此識有二義也。問此中一識有二義。與上一心有二門何別耶。答上一心中含於二義。謂不守自性隨緣義。及不變自性絕相義。今此但就隨緣門中染凈理事無二之相明此識也。是則前一心義寬該收於二門。此一識義陜局在於一門。問此中本覺與上真如門何別。答真如門約體絕相說。本覺約性功德說。謂大智慧光明義等名本覺故。本者是性義。覺者是智慧義。以此皆為翻妄染顯故。在生滅門中攝。以真如門中無翻染等義故。與此不同也。是故體相二大俱名本覺。並在生滅門中。故得具三大也。
能攝一切法生一切法 言能攝一切法者。上二門中雲皆各總攝。此中不云各者。以此二義陜於二門故。但明一識由含二義故攝一切。不言二義各攝一切。又上文中但云攝而不云生者。以真如門無能生義故。此識之中以不
【現代漢語翻譯】 現代漢語譯本 始覺：又因為無明遮蔽了真義，真如中隱藏了本體的意義。從這兩種意義產生了根本的不覺。又因為無明成就了虛妄的意義，以及真如中顯現了虛妄的意義。從這兩種意義產生了枝末的不覺。在這生滅門中，真妄略微展開為四種意義，如果廣說則有八門。如果將兩者兩兩相對，和合成為緣起，就有四門，即兩種覺和兩種不覺。如果從本末不相離的角度來看，只有兩門，即覺與不覺。如果融會貫通，總攝一切，就只有一門，即一心生滅門。 又如果從諸識分相門的角度來看，本覺（original enlightenment）和本不覺（original non-enlightenment）在本識（Ālaya-vijñāna）中，其餘兩種在生起識中。如果從本末不二門的角度來看，都包含在一個本識中。所以說這個識有兩種意義。問：這裡說一個識有兩種意義，與前面說的一心有兩門有什麼區別呢？答：前面說的一心中包含兩種意義，即不守自性隨緣的意義，以及不變自性絕相的意義。現在這裡只是就隨緣門中染凈理事無二之相來說明這個識。所以前面的一心意義寬泛，涵蓋了兩個門，而這個一識意義狹窄，侷限於一個門。問：這裡的本覺與前面的真如門（Tathātā-gate）有什麼區別？答：真如門是從本體絕相的角度來說的，本覺是從自性功德的角度來說的，比如大智慧光明義等稱為本覺。本是自性的意義，覺是智慧的意義。因為這些都是爲了翻轉虛妄染污而顯現的，所以在生滅門中攝取。因為真如門中沒有翻轉染污等的意義，所以與此不同。因此，體相二大都稱為本覺，並且都在生滅門中，所以能夠具足三大。 『能攝一切法生一切法』：說到『能攝一切法』，前面兩門中說『都各自總攝』，這裡不說『各自』，是因為這兩種意義狹于兩門。只是說明一個識因為包含兩種意義所以攝一切，不說兩種意義各自攝一切。又前面的文中只是說『攝』而不說『生』，是因為真如門沒有能生的意義。這個識之中因為不
【English Translation】 English version Initial Enlightenment: Furthermore, because ignorance (avidyā) covers the true meaning (tattva-artha), and the essence (substance) is hidden within Suchness (Tathātā). From these two meanings arises the fundamental non-enlightenment. Also, because ignorance accomplishes the meaning of delusion, and the meaning of delusion appears within Suchness. From these two meanings arises the derivative non-enlightenment. Within this gate of birth and death (saṃsāra), the true and the false are briefly unfolded into four meanings; broadly speaking, there are eight gates. If these are considered in pairs, harmonizing and combining to form dependent origination (pratītyasamutpāda), there are four gates, namely, two kinds of enlightenment and two kinds of non-enlightenment. If viewed from the perspective of non-separation between the fundamental and the derivative, there are only two gates: enlightenment and non-enlightenment. If everything is melted down and encompassed, there is only one gate: the gate of the one mind's birth and death. Moreover, if viewed from the perspective of the division of characteristics of the various consciousnesses (vijñāna), original enlightenment (prakṛti-prabhāsvara-citta) and original non-enlightenment reside within the storehouse consciousness (Ālaya-vijñāna), while the other two reside within the arising consciousness. If viewed from the perspective of the non-duality of the fundamental and the derivative, they are all contained within one fundamental consciousness. Therefore, it is said that this consciousness has two meanings. Question: What is the difference between saying that one consciousness here has two meanings and the previous statement that the one mind has two gates? Answer: The previous statement of one mind contains two meanings, namely, the meaning of not abiding in its own nature and according with conditions (pratītya-samutpāda), and the meaning of unchanging its own nature and transcending characteristics. Now, this only explains this consciousness in terms of the aspect of non-duality between defilement and purity, principle and phenomena, within the gate of according with conditions. Therefore, the meaning of the previous one mind is broad and encompasses the two gates, while the meaning of this one consciousness is narrow and limited to one gate. Question: What is the difference between original enlightenment here and the previous gate of Suchness (Tathātā-gate)? Answer: The gate of Suchness speaks from the perspective of the essence transcending characteristics, while original enlightenment speaks from the perspective of the merits of the nature, such as the meaning of great wisdom and light, which are called original enlightenment. 'Original' is the meaning of nature, and 'enlightenment' is the meaning of wisdom. Because these are all for reversing delusion and defilement and revealing the true, they are included in the gate of birth and death. Because the gate of Suchness does not have the meaning of reversing defilement, it is different from this. Therefore, both the essence and the characteristics are called original enlightenment, and both are within the gate of birth and death, so they can fully possess the three great aspects. 『Able to encompass all dharmas and generate all dharmas』: Regarding 『able to encompass all dharmas,』 the previous two gates said 『all individually encompass.』 The reason why it does not say 『individually』 here is because these two meanings are narrower than the two gates. It only explains that one consciousness encompasses everything because it contains two meanings, and it does not say that the two meanings individually encompass everything. Also, the previous text only said 『encompass』 and did not say 『generate』 because the gate of Suchness does not have the meaning of being able to generate. Within this consciousness, because it does not
覺熏本覺故。生諸染法流轉生死。以本覺熏不覺故。生諸凈法返流出纏成於始覺。依此二義遍生一切染凈法。故云能生也。下四熏習中廣辨此也。非直相熏能生諸法。亦乃生諸法已不離此心。為此心所攝。如上二門各攝處釋也。
云何為二一者覺義二者不覺義 第三依名別釋中有三。先辨覺。次明不覺。后雙辨同異。初中覺者。約凈法明心生滅故。于中有二。先略辨始本二覺。后又覺心源下廣明二覺。初中有二。先本后始。本中亦二。初顯本覺體。二以何故下釋本覺名。
所言覺義者謂心體離念離念相者等虛空界無所不遍法界一相即是如來平等法身依此法身說名本覺 初中言離念者。離於妄念。顯無不覺也。等虛空等者。非唯無不覺之闇。乃有大智慧光明義等故也。虛空有二義。以況于本覺。一週遍義。謂橫遍三際。豎通凡聖。故云無所不遍也。二無差別義。謂在纏出障性恒無二故。云法界一相也。欲明覺義。出纏相顯。故云即是如來平等法身。既是法身之覺。理非新成。故云依此法身說名本覺。無性攝論云。無垢無掛礙智名為法身。金光明經名大圓鏡智為法身等。皆此義也。
何以故本覺義者對始覺義說以始覺者即同本覺 何以故者。責其立名。有二責意。一云。上開章中直云覺義。何故今結乃
【現代漢語翻譯】 覺熏習本覺的緣故，產生了各種染污的法，導致在生死中流轉。以本覺熏習不覺的緣故，產生了各種清凈的法，從而返回源頭，脫離纏縛，成就始覺。依據這兩種意義，普遍產生一切染污和清凈的法，所以說『能生』。下面的四種熏習中會廣泛辨析這些。不僅僅是相互熏習能夠產生各種法，而且產生各種法之後也不會離開這個心，被這個心所攝持，就像上面兩種門各自攝持處所的解釋一樣。
什麼是二？一是覺義，二是不覺義。第三，依據名稱分別解釋，其中有三點。首先辨析覺，其次說明不覺，然後雙重辨析相同和不同之處。最初的覺中，是就清凈法來說明心的生滅，因此其中有兩點。先簡略辨析始覺和本覺，然後又在『覺心源』下廣泛說明兩種覺。最初的部分有兩點，先是本覺，后是始覺。本覺中也有兩點，首先顯現本覺的體性，其次以『何以故』來解釋本覺的名稱。
所說的覺義，是指心體遠離妄念，遠離妄念的相狀，等同虛空界，無所不遍，法界只有一個相狀，這就是如來平等的法身。依據這個法身，說名為本覺。最初的『離念』，是遠離妄念，顯示沒有不覺的黑暗。『等虛空』等，不僅僅是沒有不覺的黑暗，而且有大智慧光明的意義。虛空有兩種意義，用來比況本覺。一是周遍的意義，指橫向遍及過去、現在、未來三際，縱向貫通凡夫和聖人，所以說『無所不遍』。二是無差別的意義，指在纏縛和脫離障礙時，自性恒常沒有差別，所以說法界只有一個相狀。想要說明覺的意義，顯現脫離纏縛的相狀，所以說『就是如來平等法身』。既然是法身的覺悟，道理上不是新近成就的，所以說『依據這個法身說名為本覺』。《無性攝論》說，『無垢無掛礙的智慧名為法身』。《金光明經》稱『大圓鏡智為法身』等等，都是這個意思。
為什麼說本覺的意義，是針對始覺的意義來說的？因為始覺就是等同於本覺。『何以故』，是責問其立名。有兩種責問的用意。一是說，上面開章中直接說『覺義』，為什麼現在總結時
【English Translation】 Because of the fundamental enlightenment (本覺, běn jué) perfuming the fundamental enlightenment, all defiled dharmas (染法, rǎn fǎ) arise, causing transmigration in birth and death. Because the fundamental enlightenment perfumes non-enlightenment (不覺, bù jué), all pure dharmas arise, thus returning to the source, escaping entanglement, and accomplishing initial enlightenment (始覺, shǐ jué). Based on these two meanings, all defiled and pure dharmas are universally produced, hence the saying 'able to produce.' These will be extensively discussed in the following four perfumations. Not only does mutual perfuming produce all dharmas, but also after producing all dharmas, they do not depart from this mind, being embraced by this mind, just as the above two gates each embrace their respective locations.
What are the two? One is the meaning of enlightenment (覺義, jué yì), and the other is the meaning of non-enlightenment. Thirdly, there are three aspects in explaining based on names. First, analyze enlightenment; second, explain non-enlightenment; and then, analyze both similarities and differences. In the initial enlightenment, it is about explaining the arising and ceasing of the mind in terms of pure dharmas, so there are two points. First, briefly analyze initial enlightenment and fundamental enlightenment; then, extensively explain the two enlightenments under 'source of the enlightened mind.' The initial part has two points: first, fundamental enlightenment; then, initial enlightenment. The fundamental enlightenment also has two points: first, revealing the nature of fundamental enlightenment; second, explaining the name of fundamental enlightenment with 'Why is it so?'
The so-called meaning of enlightenment refers to the mind-essence being apart from thoughts, apart from the characteristics of thoughts, equal to the realm of empty space, all-pervading, the dharma-realm (法界, fǎ jiè) being of one aspect, which is the Tathagata's (如來, Rúlái) equal dharma-body (法身, fǎshēn). Based on this dharma-body, it is named fundamental enlightenment. The initial 'apart from thoughts' is being apart from deluded thoughts, showing that there is no darkness of non-enlightenment. 'Equal to empty space' and so on, is not only that there is no darkness of non-enlightenment, but also that there is the meaning of great wisdom and light. Empty space has two meanings, used to compare with fundamental enlightenment. One is the meaning of pervasiveness, referring to horizontally pervading the three times (past, present, future), and vertically connecting ordinary beings and sages, so it is said 'all-pervading.' The second is the meaning of non-discrimination, referring to the fact that when entangled and when free from obstacles, the nature is always without difference, so the dharma-realm is of one aspect. Wanting to explain the meaning of enlightenment, the appearance of being free from entanglement is revealed, so it is said 'is the Tathagata's equal dharma-body.' Since it is the enlightenment of the dharma-body, it is not newly accomplished in principle, so it is said 'based on this dharma-body, it is named fundamental enlightenment.' The Wu Xing She Lun (無性攝論) says, 'Wisdom without defilement and without hindrance is called the dharma-body.' The Golden Light Sutra (金光明經, Jīn Guāngmíng Jīng) calls 'Great Perfect Mirror Wisdom' the dharma-body, and so on, all have this meaning.
Why is the meaning of fundamental enlightenment spoken of in relation to the meaning of initial enlightenment? Because initial enlightenment is the same as fundamental enlightenment. 'Why is it so?' questions the establishment of the name. There are two intentions in questioning. One is saying, in the opening chapter above, it directly says 'meaning of enlightenment,' why is it that now in the conclusion
名本覺。二云。此中既稱本覺。何故上文直云覺耶。進退責也。釋云。以對始故說之為本。答初意也。以始即同本者。以至心源時始覺即同本覺無二相故。是故上文但云其覺。答后意也。良以本覺隨染生於始覺。還待此始覺方名本覺。故云本覺者對始說也。然此始覺是本覺所成。還契心源融同一體方名始覺。故云以始覺則同本也。問若始覺異本則不成始。若始同本則無始覺之異。如何說言對始名本。答今在生滅門中。約隨染義。形本覺說於始覺。而實始覺至心源時。染緣既盡。始本不殊。平等絕言。即真如門攝也。是故本覺之名在生滅門中。非真如門也。
始覺義者依本覺故而有不覺依不覺故說有始覺 第二始覺中。言始覺者牒名也。依本覺有不覺者。明起始覺之所由。謂即此心體隨無明緣動作妄念。而以本覺內熏習力故。漸有微覺厭求。乃至究竟還同本覺。故云依本覺有不覺依不覺有始覺也。下文云本覺隨染生智凈相者。即此始覺也。此中大意明本覺成不覺。不覺成始覺。始覺同本覺。同本覺故則無不覺。無不覺故則無始覺。無始覺故則無本覺。無本覺故平等平等離言絕慮。是故佛果圓融蕭焉無寄。尚無始本之殊。何有三身之異。但隨物心現故說報化之用。下文更顯之耳○第二廣顯二覺中二。先明始覺。后明
【現代漢語翻譯】 現代漢語譯本 名為本覺（本源的覺悟）。有人問：『既然這裡稱作本覺，為何上文只說覺呢？』這是從進退兩方面提出的責問。解釋說：『因為是相對於始覺（最初的覺悟）而言，所以稱之為本。』這是回答最初的疑問。『因為始覺與本覺相同』，指的是當達到心源時，始覺就與本覺相同，沒有兩種不同的相狀。因此，上文只說『其覺』。這是回答後面的疑問。實際上，本覺隨著染污而產生始覺，反過來，還要依靠這始覺才能稱作本覺。所以說本覺是相對於始覺而言的。然而，這始覺是由本覺所成就的，最終契合心源，融為一體，才能稱作始覺。所以說始覺就等同於本覺。』有人問：『如果始覺與本覺不同，就不能成就始覺；如果始覺與本覺相同，就沒有始覺的差異。如何說相對於始覺而稱本覺呢？』回答說：『現在是在生滅門中，從隨順染污的意義上，相對於本覺而說始覺。而實際上，始覺到達心源時，染污的因緣已經斷盡，始覺與本覺沒有差別，平等而無法用言語表達，這屬於真如門所攝。』因此，本覺的名稱是在生滅門中，而不是在真如門中。
始覺的意義是，依靠本覺而有不覺（對實相的無明），依靠不覺而說有始覺。第二，在始覺中，說始覺，是重複這個名稱。『依靠本覺而有不覺』，說明了始覺的由來。指的是這心體隨著無明的因緣而產生妄念。但是因為本覺內在的熏習力量，逐漸產生微弱的覺悟和厭離之心，乃至最終迴歸到與本覺相同。所以說『依靠本覺而有不覺，依靠不覺而有始覺』。下文說『本覺隨著染污而產生智慧清凈的相』，指的就是這始覺。這裡的大意是說明本覺成就了不覺，不覺成就了始覺，始覺等同於本覺。等同於本覺，就沒有不覺。沒有不覺，就沒有始覺。沒有始覺，就沒有本覺。沒有本覺，平等平等，離言絕慮。因此，佛果圓融，空寂無所依，甚至沒有始覺和本覺的差別，哪裡還有法身、報身、應身的三身之異呢？只是隨著眾生的心而顯現，所以才說有報身和應身的作用。下文會更詳細地闡述。第二，在廣泛闡述二覺中，分為兩部分。先說明始覺，后說明本覺。
【English Translation】 English version It is named Original Enlightenment (the enlightenment of the original source). Someone asks: 'Since this is called Original Enlightenment, why does the previous text only say Enlightenment?' This is a question raised from both progressive and regressive perspectives. The explanation is: 'Because it is in relation to Initial Enlightenment (the first enlightenment), it is called Original.' This answers the initial question. 'Because Initial Enlightenment is the same as Original Enlightenment,' refers to when reaching the source of the mind, Initial Enlightenment is the same as Original Enlightenment, without two different aspects. Therefore, the previous text only says 'its Enlightenment.' This answers the later question. In reality, Original Enlightenment arises from defilement to produce Initial Enlightenment; conversely, it still relies on this Initial Enlightenment to be called Original Enlightenment. Therefore, it is said that Original Enlightenment is in relation to Initial Enlightenment. However, this Initial Enlightenment is accomplished by Original Enlightenment, and ultimately conforms to the source of the mind, merging into one, to be called Initial Enlightenment. Therefore, it is said that Initial Enlightenment is equivalent to Original Enlightenment.' Someone asks: 'If Initial Enlightenment is different from Original Enlightenment, it cannot accomplish Initial Enlightenment; if Initial Enlightenment is the same as Original Enlightenment, there is no difference in Initial Enlightenment. How can it be said that Original Enlightenment is named in relation to Initial Enlightenment?' The answer is: 'Now we are in the realm of birth and death, from the meaning of following defilement, Initial Enlightenment is spoken of in relation to Original Enlightenment. But in reality, when Initial Enlightenment reaches the source of the mind, the causes of defilement have been exhausted, and Initial Enlightenment is no different from Original Enlightenment, equal and beyond expression, which is included in the realm of Suchness (Tathata).』 Therefore, the name of Original Enlightenment is in the realm of birth and death, not in the realm of Suchness.
The meaning of Initial Enlightenment is that, relying on Original Enlightenment, there is non-enlightenment (ignorance of reality), and relying on non-enlightenment, it is said that there is Initial Enlightenment. Secondly, in Initial Enlightenment, saying Initial Enlightenment is repeating the name. 'Relying on Original Enlightenment, there is non-enlightenment,' explains the origin of Initial Enlightenment. It refers to the mind-essence giving rise to deluded thoughts due to the conditions of ignorance. However, because of the internal influence of Original Enlightenment, gradually there arises a subtle awakening and a sense of aversion, until ultimately returning to being the same as Original Enlightenment. Therefore, it is said that 'relying on Original Enlightenment, there is non-enlightenment; relying on non-enlightenment, there is Initial Enlightenment.' The following text says 'Original Enlightenment arises from defilement to produce the pure aspect of wisdom,' which refers to this Initial Enlightenment. The main idea here is to explain that Original Enlightenment accomplishes non-enlightenment, non-enlightenment accomplishes Initial Enlightenment, and Initial Enlightenment is equivalent to Original Enlightenment. Being equivalent to Original Enlightenment, there is no non-enlightenment. Without non-enlightenment, there is no Initial Enlightenment. Without Initial Enlightenment, there is no Original Enlightenment. Without Original Enlightenment, there is equality, equality, beyond words and beyond thought. Therefore, the Buddha-fruit is perfectly integrated, empty and without reliance, and there is not even a difference between Initial Enlightenment and Original Enlightenment, so where is there a difference between the Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (應身)? It is only manifested according to the minds of sentient beings, so it is said that there are the functions of the Sambhogakaya and Nirmanakaya. The following text will explain this in more detail. Secondly, in the extensive explanation of the two enlightenments, it is divided into two parts. First, explain Initial Enlightenment, and then explain Original Enlightenment.
本覺。前中有三。初總標因果二覺。次廣寄四相釋成。后而實無有下明始不異本。
又以覺心源故名究竟覺不覺心源故非究竟覺 前中言覺心源者。染心之源。謂性凈也。又粗相之源。謂生相也。始覺道圓同於本覺。故云究竟。此在佛地。不了其源。始未同本。故云非究竟。此在金剛已還○第二約四相別顯中。初三相釋前不究竟覺。后一相釋上究竟覺。于中有二。初正寄四相顯其四位。后引經釋成心源無念。前中四相義者。先述大意。後方釋文。述意者。此中文意將四相粗細配以寄顯返流四位。以明始覺分齊。然此四相但約真心隨熏粗細差別寄說為四。非約一剎那心明四相也。所以知者。若約一剎那心辨者。如下文中明地上菩薩業識之心微細起滅。于中異滅相等豈凡小能知。又如事識之中粗相生住。地上菩薩豈不能知。是故十地已還具有微細四相。于中滅相豈信地能知。故知文意稍異。今以二門略辨。一總明二別說。總者。原夫心性離念。無生無滅。而有無明迷自心體。違寂靜性鼓動起念。有生滅四相。是故由無明風力。能令心體生住異滅從細至粗。經云。佛性隨流成種種味等。又經云。即此法身為諸煩惱之所漂動往來生死名為眾生。此論下云。自性清凈心因無明風動等。今就此義以明四相。既鼓靜令動。遂有
微著不同先後際異。就彼先際最微名為生相。乃至后際最粗名為滅相。故佛性論云。一切有為法約前際與生相相應。約后際與滅相相應。約中際與住異相相應。二別明者。對彼下文約位別分。生相有一。住相有四。異相有二。滅相還一。生相一者。名為業相。謂由無明不覺心動。雖有起滅。而相見未分。以無明力故。轉彼凈心至此最微。名為生相。甚深微細唯佛所知。下文云。依無明所起識者。乃至唯佛能知故。即下文三細中初一。及六染中后一。五意中第一。此等並同此生相攝。住相四者。一名轉相。謂由無明力。不覺前動相即無動。故轉成能見。二名現相。謂由無明依前能見不了無相。遂令境界妄現。此二及初並在賴耶位中。屬不相應心。三名智相。謂由無明迷前自心所現之境。妄起分別染凈之相。故云智也。四名相續相。謂由無明不了前所分別空無所有。更復起念相應不斷。此二同在分別事識細分之位。屬相應心。無明與前生相和合。轉彼凈心乃至此位。行相猶細。法執堅住。名為住相。下文三細中后二。及六粗中初二。並五意中后四。及六染中中四。此等並同是此住相。言異相二者。一執取相。二計名字相。謂此無明迷前染凈違順之法。更起貪瞋人我見愛。執相計名取著轉深。此在事識粗分之位。無明與前住
【現代漢語翻譯】 現代漢語譯本 細微之處在於不同階段的先後差異。在最初階段，最細微的狀態被稱為生相（birth aspect）。直到最後階段，最粗大的狀態被稱為滅相（cessation aspect）。因此，《佛性論》中說：『一切有為法，就其初始階段而言，與生相相應；就其最終階段而言，與滅相相應；就其中間階段而言，與住異相（duration and change aspects）相應。』 二、特別說明：針對下文按階段劃分，生相有一個，住相有四個，異相有兩個，滅相仍然是一個。 生相只有一個，名為業相（karma aspect）。這是因為無明（ignorance）不覺，心念動搖，雖然有生滅，但能見和所見尚未分離。由於無明的力量，將清凈的心轉到最微細的狀態，這被稱為生相。它非常深奧微妙，只有佛才能知曉。下文說：『依無明所起的識』，乃至『唯佛能知』。即下文三細（three subtle aspects）中的第一個，以及六染（six coarse aspects）中的最後一個，五意（five thoughts）中的第一個，這些都屬於生相的範疇。 住相有四個：一是轉相（transformation aspect），因為無明的力量，不覺察到之前的動相即是無動，因此轉變成能見。二是現相（appearance aspect），因為無明依賴之前的能見，不瞭解其無相的本質，於是境界虛妄地顯現。這兩種以及之前的生相都在阿賴耶識（ālaya-vijñāna）的階段，屬於不相應心（non-associated mind）。三是智相（cognition aspect），因為無明迷惑於之前自心所顯現的境界，虛妄地產生分別染凈的念頭，所以稱為『智』。四是相續相（continuity aspect），因為無明不瞭解之前所分別的空無所有，又不斷地生起念頭，彼此相續。這兩種與無明一起，處於分別事識（discriminating consciousness）的細微階段，屬於相應心（associated mind）。無明與之前的生相結合，轉變清凈的心，直到這個階段，其行相仍然細微，法執（attachment to dharma）堅固，這被稱為住相。下文三細中的后兩個，以及六粗（six coarse aspects）中的前兩個，以及五意中的后四個，以及六染中的中間四個，這些都屬於住相。 異相有兩種：一是執取相（grasping aspect），二是計名字相（naming aspect）。這是因為無明迷惑於之前的染凈違順之法，進而產生貪嗔、人我見愛，執著于相，計較名字，取著越來越深。這在事識（objective consciousness）的粗顯階段。無明與之前的住相
【English Translation】 English version The subtlety lies in the different temporal sequences. The most subtle state at the initial stage is called the 'birth aspect' (生相, shēng xiàng). Up to the final stage, the coarsest state is called the 'cessation aspect' (滅相, miè xiàng). Therefore, the Treatise on Buddha-Nature states: 'All conditioned dharmas, in terms of their initial stage, correspond to the birth aspect; in terms of their final stage, correspond to the cessation aspect; in terms of their intermediate stage, correspond to the duration and change aspects (住異相, zhù yì xiàng).' Two, special explanation: Regarding the following division by stages, there is one birth aspect, four duration aspects, two change aspects, and still one cessation aspect. There is only one birth aspect, called the 'karma aspect' (業相, yè xiàng). This is because of ignorance (無明, wú míng) and non-awareness, the mind's thoughts stir, although there is arising and ceasing, the seer and the seen have not yet separated. Due to the power of ignorance, the pure mind is transformed to this most subtle state, which is called the birth aspect. It is extremely profound and subtle, known only by the Buddha. The following text says: 'The consciousness arising from ignorance,' and even 'only the Buddha can know.' That is, the first of the three subtle aspects (三細, sān xì) in the following text, as well as the last of the six coarse aspects (六染, liù rǎn), and the first of the five thoughts (五意, wǔ yì), all of which belong to the category of the birth aspect. There are four duration aspects: First is the 'transformation aspect' (轉相, zhuǎn xiàng), because of the power of ignorance, not realizing that the previous moving aspect is non-moving, thus transforming into the seer. Second is the 'appearance aspect' (現相, xiàn xiàng), because ignorance relies on the previous seer, not understanding its nature of no-aspect, thus the realm appears falsely. These two, along with the previous birth aspect, are in the stage of the ālaya-vijñāna (阿賴耶識), belonging to the non-associated mind. Third is the 'cognition aspect' (智相, zhì xiàng), because ignorance is deluded by the realm manifested by the previous mind, falsely generating thoughts of discriminating purity and impurity, hence it is called 'cognition.' Fourth is the 'continuity aspect' (相續相, xiāng xù xiàng), because ignorance does not understand that the previously discriminated is empty and non-existent, and thoughts continue to arise, succeeding each other. These two, together with ignorance, are in the subtle stage of the discriminating consciousness (分別事識), belonging to the associated mind. Ignorance combines with the previous birth aspect, transforming the pure mind until this stage, its conduct is still subtle, and attachment to dharma (法執, fǎ zhí) is firm, which is called the duration aspect. The latter two of the three subtle aspects in the following text, as well as the first two of the six coarse aspects, as well as the latter four of the five thoughts, as well as the middle four of the six coarse aspects, all of which belong to the duration aspect. There are two change aspects: First is the 'grasping aspect' (執取相, zhí qǔ xiàng), and second is the 'naming aspect' (計名字相, jì míng zì xiàng). This is because ignorance is deluded by the previous dharmas of purity, impurity, compliance, and opposition, further generating greed, hatred, the view of self and others, and love, clinging to aspects, calculating names, and attachment becomes deeper and deeper. This is in the coarse stage of the objective consciousness (事識). Ignorance and the previous duration aspect
相和合。轉彼凈心令至此位。行相稍粗散動身口。令其造業。名為異相。下文六粗中中二。及六染中初一。並五意后意識。此等並同是此異相。言滅相一者。名起業相。謂此無明不了善惡二業定招苦樂二報。故廣對諸緣造集諸業。依業受果。滅前異心令墮諸趣。以無明力轉彼凈心。至此後際。行相最粗。至此為極。周盡之終。名為滅相。下文六粗中第五相是也。以果報非可斷故。不論第六相也。是故三界四相唯一夢心。皆因根本無明之力。故經云。無明住地其力最大。此論下云。當知無明能生一切染法。此之謂也。雖復從微至著辨四相階降。然其始終竟無前後。總此四相以為一念。為粗細镕融唯是一心故。故說俱時而有皆無自立也。然未窮源者。隨行淺深覺有前後。達心源者。一念四相俱時而知。經云。菩薩知終不知始。唯佛如來始終俱知。始者謂生相也。終者謂余相乃至滅相也。既因無明不覺之力起生相等種種夢念。動其心源轉至滅相。長眠三界流轉六趣。今因本覺不思議熏力起厭求心。又因。真心所流聞熏教法熏于本覺。以體同用融。領彼聞熏。益性解力。損無明能。漸向心源。始息滅相。終息生相。朗然大悟覺了心源本無所動。今無始靜。平等平等。無始覺之異。如經所說夢渡河喻等。大意如此○次釋文中。約
寄四相以別四位。四位之中各有四義。一能觀人。二所觀相。三觀利益。四觀分齊。
此義云何如凡夫人覺知前念起惡故能止后念令其不起雖複名覺即是不覺故 初位中。如凡人者。是能觀人。位在十信也。覺知前念起惡者。明所觀相。謂未入十信已前。廣造身口惡業而不覺知。今入信位。能知惡業定招苦報。故言覺知。此明覺于滅相義也。能止后念令不起者。辨觀利益。前由不覺常起身口惡業。今既覺故能不造惡。止滅相也。雖複名覺即是不覺者。結觀分齊。能知滅相實是不善。故不造惡。名為雖覺。而猶未知滅相是夢。故云不覺。此但能止惡業。故云雖覺。未覺煩惱。故云不覺也。問覺異相等亦不覺后。為何不亦立不覺之名。答若據覺前不覺后亦得名不覺。故下文乃至十地皆不覺。若得覺業不覺惑。正名為不覺。即此文也。以覺與惑正酬對故。非於業也。
如二乘觀智初發意菩薩等覺于念異念無異相以舍粗分別執著相故名相似覺 第二位中。能觀人者十解以上三賢菩薩。十解初心名發心住。舉此初人等取后位。故云初發意等也。以此菩薩雖留惑故不證人空。然此位菩薩於人空實得自在故。與二乘同位論也。覺于念異者。相所觀相。如上所說二種異相分別內外計我我所貪瞋見愛等。此二種人共了知故。
【現代漢語翻譯】 現代漢語譯本 以四相來區分四個位次。四個位次中各有四種含義：一是能觀之人，二是所觀之相，三是觀的利益，四是觀的界限。
這其中的含義是什麼呢？例如凡夫俗子覺察到前一念頭產生了惡念，因此能夠阻止后一念頭不再產生惡念，即使稱之為覺，實際上還是不覺。這是第一個位次中的含義。例如凡夫俗子，指的是能觀之人，位次在十信位（ దశభూమిక ）。覺察到前一念頭產生了惡念，說明所觀之相。指的是未進入十信位之前，廣泛地造作身口意惡業而不覺察。現在進入信位，能夠知道惡業必定招致苦果，所以說覺察到。這說明覺悟于滅相的含義。能夠阻止后一念頭不再產生，辨別觀的利益。之前由於不覺，常常產生身口意惡業，現在既然覺悟了，就能夠不再造惡，止息滅相。即使稱之為覺，實際上還是不覺，總結觀的界限。能夠知道滅相實際上是不善的，所以不造惡，稱之為雖覺。但仍然不知道滅相是虛幻的，所以說不覺。這僅僅能夠止息惡業，所以說雖覺。尚未覺悟煩惱，所以說不覺。有人問，覺悟異相等，也不覺悟之後，為什麼不也立一個不覺之名呢？回答說，如果根據覺悟之前不覺悟之後，也可以稱為不覺。所以下文乃至十地（ దశభూమిక ）都不覺。如果得到覺悟業，而不覺悟惑，才真正稱為不覺，就是本文的意思。因為覺悟與迷惑是相對的，而不是針對業的。
例如二乘（ శ్రావకయాన ）觀智初發意的菩薩等，覺悟到唸的差異，沒有差異之相，因為捨棄了粗糙的分別執著之相，所以稱為相似覺。在第二個位次中，能觀之人是十解（ దశభూమిక ）以上的菩薩，包括三賢位的菩薩。十解的初心稱為發心住。舉出這個最初的人，等同於後面的位次。所以說初發意等。因為這些菩薩雖然保留著迷惑，沒有證得人空（ పుద్గల శూన్యత ）的境界。然而這個位次的菩薩對於人空實際上已經得到了自在，所以與二乘同位來討論。覺悟到唸的差異，是所觀之相。如上所說，兩種差異之相，分別是內外，計較我我所，貪嗔見愛等。這兩種人共同瞭解這些。
【English Translation】 English version To distinguish the four positions by the four characteristics. Each of the four positions has four meanings: first, the person who can observe; second, the observed characteristic; third, the benefit of observation; and fourth, the boundary of observation.
What is the meaning of this? For example, an ordinary person is aware that an evil thought arises in the previous moment, so he can stop the subsequent thought from arising. Even if it is called awareness, it is actually non-awareness. This is the meaning in the first position. For example, an ordinary person refers to the person who can observe, whose position is in the Ten Faiths ( దశభూమిక ). Being aware that an evil thought arises in the previous moment indicates the observed characteristic. It refers to the fact that before entering the Ten Faiths, one widely creates evil deeds of body, speech, and mind without being aware. Now, entering the Faith position, one can know that evil deeds will definitely bring suffering, so it is said to be aware. This explains the meaning of being aware of the cessation characteristic. Being able to stop the subsequent thought from arising distinguishes the benefit of observation. Previously, due to non-awareness, one often generated evil deeds of body, speech, and mind. Now that one is aware, one can no longer create evil, stopping the cessation characteristic. Even if it is called awareness, it is actually non-awareness, summarizing the boundary of observation. Being able to know that the cessation characteristic is actually not good, so one does not create evil, which is called 'although aware.' But one still does not know that the cessation characteristic is illusory, so it is said to be 'non-aware.' This can only stop evil deeds, so it is said to be 'although aware.' One has not yet awakened to afflictions, so it is said to be 'non-aware.' Someone asks, 'Being aware of different characteristics, and also not being aware afterwards, why not also establish a name of non-awareness?' The answer is, 'If based on being aware before and not being aware afterwards, it can also be called non-awareness. Therefore, even the Ten Grounds ( దశభూమిక ) mentioned below are non-aware. If one obtains awareness of karma but not awareness of delusion, it is truly called non-awareness, which is the meaning of this text. Because awareness and delusion are opposites, not directed at karma.'
For example, the Śrāvaka ( శ్రావకయాన ) who have just initiated their wisdom, and Bodhisattvas, are aware of the difference in thoughts, without the characteristic of difference, because they have abandoned the coarse discrimination and attachment to characteristics, so it is called similar awareness. In the second position, the person who can observe is the Bodhisattva above the Ten Understandings ( దశభూమిక ), including the Three Worthies. The initial mind of the Ten Understandings is called the dwelling of the initial mind. Citing this initial person is equivalent to the subsequent positions. Therefore, it is said to be the initial intention, etc. Because these Bodhisattvas retain delusion and have not attained the realm of emptiness of person ( పుద్గల శూన్యత ). However, the Bodhisattvas in this position have actually attained freedom regarding the emptiness of person, so they are discussed in the same position as the Śrāvakas. Being aware of the difference in thoughts is the observed characteristic. As mentioned above, the two kinds of different characteristics are internal and external, calculating self and what belongs to self, greed, hatred, views, love, etc. These two kinds of people commonly understand these.
明本凈心為無明所眠。夢于異相起諸煩惱。而今漸與智慧相應。從異相夢而得微覺。故云覺于念異也。觀利益者。既能覺異相之夢。故彼所夢異相永無所有。故云念無異相也。以舍粗分別執著相者。釋成益相。起貪瞋等名粗分別。著違順境名執著相。以于異相夢覺故能捨之。而猶眠在住相夢中。故名相似覺。即結觀分齊也。以此位中菩薩未至證位。二乘不了法空故。云相似覺。
如法身菩薩等覺于念住念無住相以離分別粗念相故名隨分覺 第三位中。能觀人者。初地菩薩證法身遍滿義。乃至九地悉同證得。皆名法身菩薩也。覺念住者。覺前四種住相。雖知一切法唯是識故。不起心外妄系粗執分別。然出觀后。于自心所現法上。猶起染凈法執分別。以彼凈心為無明所眠。夢于住相。今與無分別智相應。從住相夢而得覺悟。返照住相竟無所有。故云覺于念住念無住相也。以離分別粗念相者。顯觀利益。異前人執及著外境故。今約心但云分別。又異后根本無明生相細念故。云粗念相也。此四種住相中。于初地七地八地九地。各離一相也。下文自當顯耳。雖于粗念住相而得覺悟。猶自眠于生相夢中覺道未圓。故云隨分。即結觀分齊也。
如菩薩地盡滿足方便一念相應覺心初起心無初相以遠離微細念故得見心性心即
【現代漢語翻譯】 現代漢語譯本：明瞭根本凈心卻被無明所矇蔽，如同沉睡。在夢中因各種不同的表象而生起種種煩惱。如今逐漸與智慧相應，從對不同表象的夢中獲得些微覺悟。所以說，覺悟于念頭的差異。觀察這種覺悟的利益，既然能夠覺察到異相之夢，那麼他所夢到的異相就永遠不會存在。所以說，念頭中沒有異相。通過捨棄粗略的分辨和執著的表象，來解釋成就的利益。生起貪婪、嗔恨等情緒，被稱為粗略的分辨。執著于順境或逆境，被稱為執著的表象。因為對異相之夢的覺悟，所以能夠捨棄這些。但仍然沉睡在對住相的夢中，所以稱為相似覺悟，這總結了觀行的界限。因為在這個階段，菩薩尚未達到證悟的地位，二乘（聲聞乘和緣覺乘）不瞭解法空的道理，所以說是相似覺悟。 如法身菩薩等覺悟于念住（對念頭的執著）和念無住相（沒有念頭的執著），因為遠離了分別的粗略念頭，所以稱為隨分覺悟。在第三個階段中，能夠觀照的人，是初地菩薩證悟了法身遍滿的意義，乃至九地菩薩都同樣證得，都稱為法身菩薩。覺悟念住，就是覺悟前面四種住相。雖然知道一切法都只是識的顯現，所以不生起向外攀緣的粗略執著和分別。然而出定之後，對於自己心中所顯現的法，仍然會生起染污或清凈的法執和分別。因為他們的清凈心仍然被無明所矇蔽，如同沉睡在對住相的夢中。現在與無分別智相應，從對住相的夢中獲得覺悟，反觀住相最終什麼都沒有。所以說，覺悟于念住和念無住相。通過遠離分別的粗略念頭，來顯示觀行的利益。不同於之前的人執著和執著于外境，現在只針對內心來說分別。又不同於之後根本無明所生的細微念頭，所以說是粗略念頭。在這四種住相中，初地、七地、八地、九地，各自遠離一種住相。下文自然會顯現。雖然對粗略念頭的住相獲得了覺悟，但仍然沉睡在對生相的夢中，覺悟的道路尚未圓滿，所以說是隨分覺悟，這總結了觀行的界限。 如菩薩到達地盡，滿足方便，在一念相應時，覺悟到心的最初生起，心沒有最初的表象，因為遠離了微細的念頭，所以能夠見到心性，心即是...
【English Translation】 English version: The fundamentally pure mind is obscured by ignorance, like being asleep. In dreams, various afflictions arise from different appearances. Now, gradually corresponding with wisdom, one gains a slight awakening from the dream of different appearances. Therefore, it is said to be 'awakening to the difference in thoughts.' Observing the benefit of this awakening, since one can perceive the dream of different appearances, the different appearances dreamed of will never exist. Therefore, it is said that 'there are no different appearances in thoughts.' By abandoning coarse discriminations and clinging to appearances, the benefit of accomplishment is explained. The arising of greed, hatred, etc., is called coarse discrimination. Clinging to favorable or unfavorable circumstances is called clinging to appearances. Because of the awakening to the dream of different appearances, one can abandon these. However, one still sleeps in the dream of abiding appearances, so it is called similar awakening, which concludes the limits of contemplation. Because at this stage, the Bodhisattva has not yet reached the position of enlightenment, and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not understand the principle of emptiness of phenomena, it is called similar awakening. Like the Dharmakāya (Dharma body) Bodhisattvas, they awaken to the clinging to thoughts (念住, niàn zhù) and the non-clinging to thoughts (念無住相, niàn wú zhù xiàng), because they are far from the coarse thoughts of discrimination, so it is called partial awakening. In the third stage, the one who can contemplate is the Bodhisattva of the first Bhumi (stage), who has realized the meaning of the Dharmakāya's pervasiveness, and even the Bodhisattvas of the ninth Bhumi have realized it in the same way, and they are all called Dharmakāya Bodhisattvas. Awakening to the clinging to thoughts is awakening to the previous four abiding appearances. Although they know that all phenomena are only manifestations of consciousness, they do not give rise to coarse clinging and discrimination that cling to external objects. However, after emerging from Samadhi (meditative state), they still give rise to clinging to and discrimination of defiled or pure dharmas on the dharmas manifested in their own minds. Because their pure minds are still obscured by ignorance, like being asleep in the dream of abiding appearances. Now, corresponding with non-discriminating wisdom, they gain awakening from the dream of abiding appearances, and reflect back on the abiding appearances, which ultimately have nothing. Therefore, it is said to be 'awakening to the clinging to thoughts and the non-clinging to thoughts.' By being far from the coarse thoughts of discrimination, the benefit of contemplation is shown. Different from the previous people who clung to and clung to external objects, now it only refers to discrimination within the mind. Also different from the subtle thoughts arising from fundamental ignorance later, so it is called coarse thoughts. Among these four abiding appearances, the Bodhisattvas of the first Bhumi, seventh Bhumi, eighth Bhumi, and ninth Bhumi each abandon one abiding appearance. The following text will naturally reveal it. Although they have gained awakening to the abiding appearance of coarse thoughts, they are still asleep in the dream of arising appearances, and the path of awakening is not yet complete, so it is called partial awakening, which concludes the limits of contemplation. Like a Bodhisattva reaching the end of the Bhumis, fulfilling the means, when corresponding with one thought, awakening to the initial arising of the mind, the mind has no initial appearance, because it is far from subtle thoughts, so one can see the nature of the mind, the mind is...
常住名究竟覺 第四位中。菩薩地盡者。謂十地覺窮故云盡也。此是總舉。下二句別明也。方便滿足是方便道。一念相應者。是無間道。如對法論云。究竟道者。謂金剛喻定。此有二種。謂方便道攝。及無間道攝。即是此中能觀人也。覺心初起者。舉所觀境。心初起者。明根本無明依覺故迷。動彼靜心令起微念。今乃覺知離本覺無不覺。即動心本來寂。猶如迷方謂東為西。悟時即西是東。更無西相。故云心無初相也。前三位中。雖各有所覺。以其動念未盡故。但言念無住相等。今此究竟位中。動念都盡唯一心在。故云心無初相也。離細念者。明觀利益。業識動念念中最細。名微細念。謂生相也。此相都盡永無所餘。故言遠離。遠離虛相故。真性即顯現。故云見心性也。前三位中。相不盡故不云見性也。前諸位中覺未至源。猶夢生相動彼靜心。成業識等起滅不住。今此生相夢盡。無明風止性海浪歇。湛然常住。故云得見心性心即常住也。究竟覺者。前未至心源。夢念未盡。求滅此動望到彼岸。今既夢念都盡。覺了心源。本不流轉。今無始靜。常自一心。平等平等。始不異本。名究竟覺。即結分齊也○第二引釋中有四。初引經。二重釋前文。三是故下舉不覺之失。四若得下顯覺者之得。
是故修多羅說若有眾生能觀
【現代漢語翻譯】 現代漢語譯本 『常住名究竟覺（Changzhu Ming Jiujing Jue）』，位於第四位中。『菩薩地盡者』，是指十地覺悟達到窮盡，所以稱為『盡』。這是總的概括。下面兩句是分別說明。『方便滿足』是指方便道。『一念相應者』，是無間道。如《對法論》所說：『究竟道者』，是指金剛喻定。這有兩種，即方便道所攝和無間道所攝，就是這裡能觀的人。『覺心初起者』，是舉出所觀的境界。『心初起者』，說明根本無明依附於覺悟而產生迷惑，擾動那寂靜的心，使它產生微細的念頭。現在覺知到離開本覺就沒有不覺，即擾動的心本來是寂靜的，猶如迷失方向的人認為東是西，覺悟時即西就是東，更沒有西的相狀，所以說『心無初相』。在前三位中，雖然各自有所覺悟，但因為動念沒有窮盡，所以只說『念無住相等』。現在這究竟位中，動念都窮盡，只有一心存在，所以說『心無初相』。『離細念者』，說明觀的利益。業識動念在所有念頭中最細微，名為微細念，是指生相。這生相都窮盡，永遠沒有剩餘，所以說遠離。遠離虛妄的相，真性就顯現，所以說『見心性』。在前三位中，相沒有窮盡，所以不說見性。前幾個位次中，覺悟沒有到達源頭，還像夢中生出相，擾動那寂靜的心，形成業識等生起滅去，不能安住。現在這生相的夢境窮盡，無明的風停止，性海的波浪平息，清澈湛然常住，所以說『得見心性心即常住』。『究竟覺者』，是指之前沒有到達心源，夢中的念頭沒有窮盡，想要滅除這動念，希望到達彼岸。現在既然夢念都窮盡，覺悟了心源，本來就不流轉，現在沒有開始的寂靜，常常是自一心，平等平等，開始不異於本，名為究竟覺，即總結分界。第二，引用解釋中有四個部分。首先是引經，第二是重新解釋前面的文字，第三是『是故』以下，舉出不覺的過失，第四是『若得』以下，顯示覺悟者的所得。 『是故修多羅（xiu duo luo）』說若有眾生能觀
【English Translation】 English version 『Changzhu Ming Jiujing Jue (Constantly Abiding Name, Ultimate Enlightenment)』 is located in the fourth position. 『Bodhisattva whose stage is exhausted』 refers to the exhaustion of the enlightenment of the ten stages, hence the term 『exhausted.』 This is a general summary. The following two sentences explain it separately. 『Convenient fulfillment』 refers to the path of skillful means. 『One thought corresponding』 is the path of no interval. As the 『Abhidharma Treatise』 says: 『The ultimate path』 refers to the Vajra-like Samadhi. This has two types, namely those included in the path of skillful means and those included in the path of no interval, which are the people who can observe here. 『The initial arising of the awakened mind』 is to cite the observed realm. 『The initial arising of the mind』 explains that fundamental ignorance relies on awakening to produce delusion, disturbing that tranquil mind, causing it to produce subtle thoughts. Now realizing that without the original awakening, there is no non-awakening, that is, the disturbed mind is originally tranquil, just like a person who loses direction thinks east is west, and when enlightened, west is east, and there is no longer a western appearance, so it is said that 『the mind has no initial appearance.』 In the first three positions, although each has its own enlightenment, because the moving thoughts have not been exhausted, it is only said that 『thoughts have no abiding appearance, etc.』 Now in this ultimate position, the moving thoughts are all exhausted, and only one mind exists, so it is said that 『the mind has no initial appearance.』 『Leaving subtle thoughts』 explains the benefits of observation. The moving thoughts of karmic consciousness are the most subtle of all thoughts, called subtle thoughts, which refer to the appearance of arising. This appearance of arising is all exhausted, and there is no remainder, so it is said to be far away. Being far away from the false appearance, the true nature manifests, so it is said to 『see the mind-nature.』 In the first three positions, the appearance is not exhausted, so it is not said to see the nature. In the previous positions, the awakening has not reached the source, and it is still like a dream producing appearances, disturbing that tranquil mind, forming karmic consciousness, etc., arising and ceasing, unable to abide. Now the dream of this appearance of arising is exhausted, the wind of ignorance stops, the waves of the nature-sea subside, clear and constantly abiding, so it is said to 『gain sight of the mind-nature, and the mind is constantly abiding.』 『Ultimate enlightenment』 refers to not having reached the source of the mind before, the thoughts in the dream not being exhausted, wanting to extinguish this moving thought, hoping to reach the other shore. Now that the dream thoughts are all exhausted, and the source of the mind is awakened, it originally does not flow, and now there is no beginning of tranquility, always being one's own mind, equal and equal, the beginning not differing from the original, called ultimate enlightenment, which is the conclusion of the division. Secondly, there are four parts in the cited explanation. The first is citing the sutra, the second is re-explaining the previous text, the third is 『therefore』 below, citing the faults of non-awakening, and the fourth is 『if one obtains』 below, showing the gains of the awakened. 『Therefore, the Sutra (xiu duo luo)』 says that if there are sentient beings who can observe
無念者則為向佛智故 初中言能觀無念向佛智者。在因地時。雖未離念。能觀如此無念道理。說此能觀為向佛智。以是證知佛地無念。此是舉因望果說也。若引就位通說者。如金光明經言。依諸伏道起事心滅。依法斷道依根本心滅。依勝拔道根本心盡。此言諸伏道者。謂三賢位。起事心滅者。即此論中舍粗分別執著相。是異相滅也。法斷道者。在法身位。依根本心滅者。猶此論中舍粗念相。即是住相滅也。勝拔道者。金剛喻定。根本心盡者。猶此論中離微細念。是生相盡也。
又心起者無有初相可知而言知初相者即謂無念 重釋中言又心起者。牒上覺心初起之言。非謂覺時知有初相。故云無初可知。既無初相。何故說言知初相耶。釋云。言知初者。即謂無念。譬覺方時。知西即東。更無西相可知。言知西者。謂即東也。覺心之時。知初動念即本來靜。故云即無念也。
是故一切眾生不名為覺以從本來念念相續未曾離念故說無始無明 舉失中言是故者。是前無念名為覺故。即顯有念不得名覺。以從本來等者。顯不覺所以。即金剛已還一切眾生未離無始無明之念。故不得覺名。然則前對四相夢之差別故說漸覺。今約無明眠之無異故說不覺。如仁王經言。始從伏忍至頂三昧。照第一義諦。不名為見。所謂見者。
【現代漢語翻譯】 現代漢語譯本：
『無念』是指趨向佛的智慧，前面說能夠觀照『無念』而趨向佛智，是指在因地修行時，雖然還沒有脫離念頭，但能夠觀照這種『無念』的道理，所以說這種能觀照的狀態是趨向佛的智慧。由此可以得知佛的境界是『無念』的。這是舉因來期望果的說法。如果引用經文來就各個階位貫通解釋，如《金光明經》所說：『依靠諸伏道（指三賢位）而生起的粗淺念頭滅除，依靠法斷道（指法身位）而根本的念頭滅除，依靠勝拔道（指金剛喻定）而根本的心識完全滅盡。』這裡說的『諸伏道』，指的是三賢位。『生起事心滅』，就是此論中所說的捨棄粗糙的分辨和執著的現象，是異相的滅除。『法斷道』，是在法身位，『依根本心滅』，就像此論中捨棄粗糙的念頭，就是住相的滅除。『勝拔道』，是金剛喻定，『根本心盡』，就像此論中脫離微細的念頭，是生相的滅除。 重釋中說，『又心起者』，是承接上文『覺心初起』的話。並不是說覺悟的時候知道有最初的現象，所以說『無初可知』。既然沒有最初的現象，為什麼說知道最初的現象呢？解釋說：『說知道最初的現象，就是指無念。』比如覺悟方向的時候，知道西邊就是東邊，不再有西邊的現象可以知道，說知道西邊，就是指東邊。覺悟心的時候，知道最初的動念就是本來的寂靜，所以說就是『無念』。 舉出過失中說，『是故』，是因為前面『無念』被稱為覺悟的緣故，就顯示出有念就不能稱為覺悟。『以從本來等者』，顯示不覺悟的原因，就是金剛喻定之前的所有的眾生，沒有脫離無始無明的念頭，所以不能得到覺悟的名稱。然而前面針對四相（生、住、異、滅）夢的區別，所以說漸覺。現在針對無明睡眠的沒有差別，所以說不覺。如《仁王經》所說：『從伏忍位開始到頂三昧位，照見第一義諦，不稱為見。』所謂見，是指。
【English Translation】 English version:
'No-thought' refers to moving towards the wisdom of the Buddha. The previous statement that one can contemplate 'no-thought' and move towards Buddha-wisdom means that during the stage of cause (因地, yīndì), although one has not yet detached from thoughts, one can contemplate the principle of 'no-thought'. Therefore, this ability to contemplate is said to be moving towards Buddha-wisdom. From this, it can be known that the state of the Buddha is 'no-thought'. This is a way of speaking by expecting the result from the cause. If we quote scriptures to explain it in a comprehensive way according to each stage, as the Golden Light Sutra (金光明經, Jīng Guāngmíng Jīng) says: 'Relying on the paths of subduing (諸伏道, zhū fúdào) [referring to the Three Worthies (三賢位, sān xián wèi)], the arising of coarse thoughts is extinguished; relying on the path of Dharma severance (法斷道, fǎ duàn dào) [referring to the Dharmakaya stage (法身位, fǎshēn wèi)], the fundamental thoughts are extinguished; relying on the path of supreme extraction (勝拔道, shèng bá dào) [referring to the Vajra-like Samadhi (金剛喻定, Jīngāng Yùdìng)], the fundamental consciousness is completely extinguished.' Here, 'paths of subduing' refers to the Three Worthies. 'The arising of coarse thoughts is extinguished' is what this treatise refers to as abandoning coarse discrimination and attachment to phenomena, which is the extinction of the different aspect (異相, yìxiàng). 'Path of Dharma severance' is at the Dharmakaya stage, 'relying on the fundamental mind being extinguished' is like abandoning coarse thoughts in this treatise, which is the extinction of the abiding aspect (住相, zhùxiàng). 'Supreme extraction path' is the Vajra-like Samadhi, 'fundamental mind being exhausted' is like detaching from subtle thoughts in this treatise, which is the extinction of the arising aspect (生相, shēngxiàng). In the re-explanation, 'Moreover, the arising of the mind' refers to the previous statement 'the initial arising of the awakened mind'. It does not mean that when awakening, one knows that there is an initial phenomenon, so it says 'no initial phenomenon can be known'. Since there is no initial phenomenon, why say that one knows the initial phenomenon? The explanation says: 'Saying that one knows the initial phenomenon refers to no-thought.' For example, when awakening to direction, knowing that west is east, there is no longer a western phenomenon to know. Saying that one knows west refers to east. When awakening to the mind, knowing that the initial arising of thought is originally stillness, so it is said to be 'no-thought'. In pointing out the fault, it says, 'Therefore', because the previous 'no-thought' is called awakening, it shows that having thought cannot be called awakening. 'From the beginning, etc.' shows the reason for non-awakening, which is that all sentient beings before the Vajra-like Samadhi have not detached from the thoughts of beginningless ignorance (無始無明, wúshǐ wúmíng), so they cannot obtain the name of awakening. However, previously, in response to the differences in the four aspects [birth (生, shēng), abiding (住, zhù), change (異, yì), and extinction (滅, miè)] of dreams, it was said to be gradual awakening. Now, in response to the lack of difference in the sleep of ignorance, it is said to be non-awakening. As the Benevolent King Sutra (仁王經, Rénwáng Jīng) says: 'Starting from the position of forbearance (伏忍位, fú rěn wèi) to the Samadhi at the peak (頂三昧位, dǐng sānmèi wèi), illuminating the ultimate truth (第一義諦, dì yī yì dì), it is not called seeing.' What is called seeing refers to.
是薩婆若故。此之謂也。故說無始無明者。結成不覺義也。此顯無有染法始於無明。故云無始也。又無明依真。同無元始故也。
若得無念者則知心相生住異滅以無念等故 下顯得中。若至心源得於無念則遍知一切眾生一心動轉四相差別。故言若得無念者則知心生住異滅也。以無念等故者。釋成上義。疑雲。佛得無念。眾生有念。有無懸隔。云何能知也。釋云。眾生有念。本來無念。佛既得彼無念。無念與念本來平等。故云以無念等故。是故得知也。又釋云。以四相念中各即無念故。云以無念等也。是故得無念者。遍知四相念也○自下明始不異本。于中初標次釋。
而實無有始覺之異以四相俱時而有皆無自立本來平等同一覺故 雖始得無念之覺。然其所覺四相本來無起。待何不覺而有始覺之異。以四相俱時下釋成上義。以彼四相一心所成。鉤鎖連注無有前後。離凈心外無別自體。無自體故本來平等同一本覺。然未至此位。隨其智力前後而覺。未稱法故不得同本。今既四相俱時平等。覺知皆無自體。同一本覺。是故則無始覺之異。問四相云何而得俱時。既其俱時。何故上文覺有前後。答上已辨竟。謂唯一夢心四相流轉。處夢之士謂為前後。各各隨其智力淺深。分分而覺。然大覺之者知夢四相唯一凈心無有體
【現代漢語翻譯】 現代漢語譯本： 是薩婆若（Sarvajna，一切智）的緣故。這就是所說的意思。所以說『無始無明』，是總結構成不覺的含義。這顯示沒有染污法開始於無明。所以說『無始』。而且無明依于真如，同樣沒有原始的開始。
『若得無念者則知心相生住異滅以無念等故』，下面是顯現得中道。如果到達心源而得到無念，就能普遍知曉一切眾生一心動轉的生、住、異、滅四相的差別。所以說『若得無念者則知心生住異滅也』。『以無念等故』，是解釋成就上面的含義。有人疑問：佛得到無念，眾生有念，有和無懸殊隔離，怎麼能夠知曉呢？解釋說：眾生有念，本來是無念。佛既然得到那個無念，無念與念本來平等。所以說『以無念等故』，因此能夠知曉。又解釋說：因為四相的念中各自就是無念，所以說『以無念等也』。因此得到無念的人，就能普遍知曉四相的念。下面說明始覺不異於本覺，其中先標示，然後解釋。
『而實無有始覺之異以四相俱時而有皆無自立本來平等同一覺故』，雖然開始得到無念的覺悟，然而其所覺悟的四相本來沒有生起，等待什麼不覺而有始覺的差異呢？『以四相俱時下』是解釋成就上面的含義。因為那四相由一心所成，鉤鎖相連，沒有前後。離開清凈心外沒有別的自體，沒有自體的緣故，本來平等，同一本覺。然而沒有到達這個位次，隨著其智力的前後而覺悟，沒有符合法，所以不能等同於本覺。現在既然四相俱時平等，覺知都沒有自體，同一本覺。因此就沒有始覺的差異。問：四相怎麼能夠俱時？既然是俱時，為什麼上面的經文覺悟有前後？答：上面已經辨析完畢。說唯一夢心四相流轉，處於夢中的人認為是前後，各自隨著其智力淺深，分分地覺悟。然而大覺悟的人知道夢中的四相唯一清凈心，沒有體性。
【English Translation】 English version: It is because of Sarvajna (all-knowing). This is what is meant. Therefore, the statement 'beginningless ignorance' summarizes the meaning of forming non-awakening. This shows that no defiled dharma begins with ignorance. Therefore, it is said 'beginningless'. Moreover, ignorance relies on Suchness (true thusness), and similarly has no original beginning.
'If one attains no-thought, then one knows the arising, abiding, changing, and ceasing of the mind's characteristics because of the equality of no-thought.' The following reveals attaining the Middle Way. If one reaches the source of the mind and attains no-thought, then one can universally know the differences in the four characteristics of arising, abiding, changing, and ceasing as the one mind of all sentient beings moves and transforms. Therefore, it is said, 'If one attains no-thought, then one knows the arising, abiding, changing, and ceasing of the mind.' 'Because of the equality of no-thought' explains and completes the above meaning. Someone may ask: The Buddha attains no-thought, while sentient beings have thought. There is a vast separation between having and not having. How can one know? The explanation is: Sentient beings have thought, but originally it is no-thought. Since the Buddha has attained that no-thought, no-thought and thought are originally equal. Therefore, it is said, 'Because of the equality of no-thought,' thus one can know. Another explanation is: Because within the thoughts of the four characteristics, each is identical to no-thought, it is said, 'Because of the equality of no-thought.' Therefore, one who attains no-thought can universally know the thoughts of the four characteristics. The following explains that initial awakening is not different from original awakening, in which the initial statement is followed by an explanation.
'In reality, there is no difference in initial awakening because the four characteristics exist simultaneously, all without self-establishment, originally equal and of the same one awakening.' Although one initially attains the awakening of no-thought, the four characteristics that are awakened originally do not arise. What non-awakening is awaited for there to be a difference in initial awakening? 'Because the four characteristics exist simultaneously' explains and completes the above meaning. Because those four characteristics are formed by one mind, linked together like hooks, without before or after. Apart from the pure mind, there is no separate self-nature. Because there is no self-nature, they are originally equal and of the same original awakening. However, without reaching this position, one awakens according to the order of one's wisdom, not conforming to the Dharma, so one cannot be the same as original awakening. Now that the four characteristics are simultaneous and equal, and the awareness knows that all have no self-nature, they are the same original awakening. Therefore, there is no difference in initial awakening. Question: How can the four characteristics be simultaneous? Since they are simultaneous, why does the above text say that awakening has a before and after? Answer: The above has already been explained. It is said that the four characteristics of the one dream-mind flow and transform. Those in the dream think of it as before and after, each awakening partially according to the depth of their wisdom. However, the greatly awakened one knows that the four characteristics in the dream are the one pure mind, without substance.
性可辨前後。故云俱時無有自立等也。故攝論云。處夢謂經年。悟乃須臾頃。故時雖無量。攝在一剎那。此中一剎那者。即謂無念。楞伽云。一切法不生。我說剎那義。初生即有滅。不為愚者說。解云。以剎那流轉必無自性。無自性故即是無生。若非無生則不流轉。是故契無生者方見剎那也。又凈名經中。不生不滅是無常義等。楞伽又云。七識不流轉不受苦樂。非涅槃因。如來藏者受苦樂。與因俱。若生若滅。此等經意並明真心隨流作染凈等法。染凈等法本無自體。無自體故唯一真心。是故四相即一真心。不覺即同本覺。故云本來平等同一覺也。◎
大乘起信論義記卷中本(終)
大乘起信論義記卷中末
京兆府魏國西寺沙門釋法藏撰
◎第二釋本覺中有二。先明隨染本覺。后四鏡下明性凈本覺。又亦可上來總明覺體。此文辨覺相。下四鏡文雙明體相也。初隨染中文有三。初總標。二列名。三辨相。
複次本覺隨染分別生二種相與彼本覺不相舍離 初中言生二種者。此二既在隨動門中。故云生也。生已不離不動覺體。故云與彼不相離也。
云何為二一者智凈相二者不思議業相 言智凈相者。明本覺隨染還凈之相。不思議業相者。明還凈本覺業用之相。此之二相若離染緣則不得成
【現代漢語翻譯】 現代漢語譯本：
性可以區分前後。所以說『俱時』（simultaneous，同時）沒有自立性等等。所以《攝大乘論》（Śrāvakabhūmi，聲聞地）說：『在夢中覺得經過了很多年，醒悟過來只是一瞬間。』所以時間雖然是無限的，可以收攝在一個剎那（kṣaṇa，極短的時間單位）中。這裡所說的一個剎那，就是指無念的狀態。《楞伽經》（Laṅkāvatāra Sūtra）說：『一切法不生，我說剎那的意義。』初生即有滅，不是為愚者說的。』解釋說：『因為剎那的流轉必定沒有自性（svabhāva，事物自身存在的性質），沒有自性所以就是無生。如果不是無生，就不會流轉。』所以契合無生的人才能見到剎那。』又《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）中說：『不生不滅是無常（anitya，變化無常）的意義』等等。《楞伽經》又說：『七識（seven consciousnesses）不流轉，不受苦樂，不是涅槃（nirvāṇa，解脫）的原因。如來藏（Tathāgatagarbha，佛性）受苦樂，與因俱生俱滅。』這些經文的意思都是說明真心（true mind）隨順流轉而產生染凈等法。染凈等法本來沒有自體（essence，本體）。因為沒有自體，所以唯一是真心。所以四相（four characteristics）即是一真心。不覺（non-awakening）就等同於本覺（original awakening）。所以說本來平等，同一覺悟。
《大乘起信論義記》卷中（完）
《大乘起信論義記》卷中末
京兆府魏國西寺沙門釋法藏撰
◎第二，解釋本覺中有二個方面。首先說明隨染本覺，然後在『四鏡』（four mirrors）下說明性凈本覺（self-nature pure original awakening）。或者也可以說，上面是總的說明覺體（awakening essence），這段文字辨別覺相（awakening characteristics）。下面的『四鏡』文同時說明體和相。最初的隨染文中包含三個部分：首先是總標，其次是列名，最後是辨相。
其次，本覺隨順染污分別產生兩種相，與那個本覺不相舍離。』初中說『產生兩種』，這兩種相既然在隨動門中，所以說是『生』。產生之後不離開不動的覺體，所以說『與那個本覺不相離』。
『什麼是二？一是智凈相（wisdom-purity aspect），二是不思議業相（inconceivable karma aspect）。』說『智凈相』，是說明本覺隨順染污而還歸清凈的相。『不思議業相』，是說明還歸清凈的本覺的業用之相。這兩種相如果離開染污的因緣，就不能成就。 English version:
Nature can be distinguished by before and after. Therefore, it is said that 'simultaneous' has no self-establishment, etc. Therefore, the Śrāvakabhūmi says: 'In a dream, it feels like many years have passed, but upon awakening, it is only an instant.' Therefore, although time is infinite, it can be condensed into a kṣaṇa (an extremely short unit of time). The kṣaṇa mentioned here refers to the state of no-thought. The Laṅkāvatāra Sūtra says: 'All dharmas are unborn; I speak of the meaning of kṣaṇa.' Initial birth implies destruction; this is not spoken for the foolish.' The explanation says: 'Because the flow of kṣaṇa necessarily has no svabhāva (self-nature), and because there is no self-nature, it is unborn. If it were not unborn, it would not flow.' Therefore, only those who accord with the unborn can see the kṣaṇa.' Furthermore, in the Vimalakīrti Nirdeśa Sūtra, it says: 'Non-birth and non-destruction are the meaning of anitya (impermanence),' etc. The Laṅkāvatāra Sūtra also says: 'The seven consciousnesses do not flow, do not experience suffering or joy, and are not the cause of nirvāṇa (liberation). The Tathāgatagarbha (Buddha-nature) experiences suffering and joy, arising and ceasing together with causes.' The meaning of these sutras is to explain that the true mind follows the flow and produces defiled and pure dharmas. Defiled and pure dharmas originally have no essence. Because they have no essence, there is only the true mind. Therefore, the four characteristics are the one true mind. Non-awakening is the same as original awakening. Therefore, it is said that originally they are equal and the same awakening.
Commentary on the Awakening of Faith in the Mahayana, Volume Middle (End)
Commentary on the Awakening of Faith in the Mahayana, End of Volume Middle
Composed by Śramaṇa Śhì Fǎzàng of the Western Temple of Wei State in Jingzhao Prefecture
◎ Second, there are two aspects to explaining original awakening. First, explain the original awakening that follows defilement, and then explain the self-nature pure original awakening under the 'Four Mirrors'. Alternatively, it can be said that the above is a general explanation of the awakening essence, and this passage distinguishes the awakening characteristics. The 'Four Mirrors' passage below explains both essence and characteristics. The initial passage on following defilement contains three parts: first, a general statement; second, a list of names; and third, a distinction of characteristics.
'Furthermore, original awakening, following defilement, separately produces two aspects that are inseparable from that original awakening.' The initial statement 'produces two' indicates that since these two aspects are within the gate of following movement, they are said to 'arise'. After arising, they do not leave the unmoving awakening essence, so it is said that they are 'inseparable from that original awakening'.
'What are the two? First is the wisdom-purity aspect, and second is the inconceivable karma aspect.' The 'wisdom-purity aspect' explains the aspect of original awakening following defilement and returning to purity. The 'inconceivable karma aspect' explains the aspect of the function of original awakening returning to purity. If these two aspects are separated from the conditions of defilement, they cannot be accomplished.
【English Translation】 English version:
Nature can be distinguished by before and after. Therefore, it is said that 'simultaneous' has no self-establishment, etc. Therefore, the Śrāvakabhūmi says: 'In a dream, it feels like many years have passed, but upon awakening, it is only an instant.' Therefore, although time is infinite, it can be condensed into a kṣaṇa (an extremely short unit of time). The kṣaṇa mentioned here refers to the state of no-thought. The Laṅkāvatāra Sūtra says: 'All dharmas are unborn; I speak of the meaning of kṣaṇa.' Initial birth implies destruction; this is not spoken for the foolish.' The explanation says: 'Because the flow of kṣaṇa necessarily has no svabhāva (self-nature), and because there is no self-nature, it is unborn. If it were not unborn, it would not flow.' Therefore, only those who accord with the unborn can see the kṣaṇa.' Furthermore, in the Vimalakīrti Nirdeśa Sūtra, it says: 'Non-birth and non-destruction are the meaning of anitya (impermanence),' etc. The Laṅkāvatāra Sūtra also says: 'The seven consciousnesses do not flow, do not experience suffering or joy, and are not the cause of nirvāṇa (liberation). The Tathāgatagarbha (Buddha-nature) experiences suffering and joy, arising and ceasing together with causes.' The meaning of these sutras is to explain that the true mind follows the flow and produces defiled and pure dharmas. Defiled and pure dharmas originally have no essence. Because they have no essence, there is only the true mind. Therefore, the four characteristics are the one true mind. Non-awakening is the same as original awakening. Therefore, it is said that originally they are equal and the same awakening.
Commentary on the Awakening of Faith in the Mahayana, Volume Middle (End)
Commentary on the Awakening of Faith in the Mahayana, End of Volume Middle
Composed by Śramaṇa Śhì Fǎzàng of the Western Temple of Wei State in Jingzhao Prefecture
◎ Second, there are two aspects to explaining original awakening. First, explain the original awakening that follows defilement, and then explain the self-nature pure original awakening under the 'Four Mirrors'. Alternatively, it can be said that the above is a general explanation of the awakening essence, and this passage distinguishes the awakening characteristics. The 'Four Mirrors' passage below explains both essence and characteristics. The initial passage on following defilement contains three parts: first, a general statement; second, a list of names; and third, a distinction of characteristics.
'Furthermore, original awakening, following defilement, separately produces two aspects that are inseparable from that original awakening.' The initial statement 'produces two' indicates that since these two aspects are within the gate of following movement, they are said to 'arise'. After arising, they do not leave the unmoving awakening essence, so it is said that they are 'inseparable from that original awakening'.
'What are the two? First is the wisdom-purity aspect, and second is the inconceivable karma aspect.' The 'wisdom-purity aspect' explains the aspect of original awakening following defilement and returning to purity. The 'inconceivable karma aspect' explains the aspect of the function of original awakening returning to purity. If these two aspects are separated from the conditions of defilement, they cannot be accomplished.
。故云隨染也○第三辨相中二。先明智凈。于中有二。初直明凈相。后此義云何下問答釋成。前中亦二。初因後果。
智凈相者謂依法力熏習如實修行滿足方便故 因中依法力熏習者。謂真如內熏之力。及所流教法外緣熏力。此在地前。依此熏力修習資糧加行善根。登地已上。行契證如。故云如實修行。十地行終故云滿足方便。此在金剛因位極也。
破和合識相滅相續心相顯現法身智淳凈故 果中二。初斷果。后智果。由前方便能破和合識內生滅之相。顯其不生滅之性。此根本無明盡故心無所合。即顯法身本覺義也。即於此時能滅染心之中業相等相續之相。不滅相續心體故。令隨染本覺之心遂即還源。成淳凈圓智。成於應身始覺義也。然此始覺無別始起。即是本覺隨染作也。今染緣既息始還同本。故云淳凈也○釋疑中初問后答。問中執真同妄難。后簡妄異真答。
此義云何 難意云。如上所說。動彼靜心成於起滅。今既盡于生滅。應滅靜心。故云此義云何也○答中法喻合三也。
以一切心識之相皆是無明無明之相不離覺性非可壞非不可壞 答意云。業等染心名諸識相。此等皆是不覺之相。故云心識之相皆是無明。非約心體說也。又更轉難云。既言識相皆是無明故說滅者。即應別有體性離於真
【現代漢語翻譯】 現代漢語譯本： 所以說，本覺是隨染而變的。第三部分辨別法相，分為兩部分。首先闡明智慧清凈，其中又分為兩部分。首先直接闡明清凈之相，然後通過『此義云何』（這是什麼意思）來問答解釋並完成。前面一部分也分為兩部分，先說原因，后說結果。
智慧清凈之相，是指依靠法力熏習，如實修行，圓滿方便而成就的。『因中依法力熏習』，是指真如內在的熏習之力，以及所流出的教法外在的熏習之力。這發生在登地之前。依靠這種熏習之力，修習資糧加行善根。登地之後，行與證相契合，所以說『如實修行』。十地修行終結，所以說『圓滿方便』。這在金剛因位達到極致。
破除和合識的相，滅除相續心的相，顯現法身智慧的純凈，這是因為前面的方便能夠破除和合識內生滅的相，顯現其不生滅的本性。這是因為根本無明已經斷盡，所以心無所合。這就顯現了法身本覺的意義。就在此時，能夠滅除染心中業相等相續的相，但不滅相續心的本體，所以使隨染的本覺之心得以迴歸本源，成就純凈圓滿的智慧，成就應身的始覺之義。然而，這始覺並沒有另外的開始，就是本覺隨染而起的作用。現在染緣既然止息，始覺就回歸到本覺。所以說『純凈』。
解釋疑問分為先提問后回答。提問中執著真如與妄念相同而產生疑問，後面通過簡別妄念與真如的不同來解答。
『此義云何』（這是什麼意思）？疑問的意思是：如上所說，動搖那寂靜的心而成就生起和滅亡。現在既然斷盡了生滅，就應該滅掉寂靜的心。所以說『此義云何』。
回答中，以法和比喻相結合，分為三個部分。
『以一切心識之相皆是無明，無明之相不離覺性，非可壞非不可壞』。回答的意思是：業等染心名為諸識之相。這些都是不覺之相，所以說『心識之相皆是無明』，並非是就心體而言。又進一步反駁說：既然說識相都是無明，所以說滅除，就應該另外有體性，脫離真如。
【English Translation】 English version: Therefore, it is said that the original enlightenment (本覺, Benjue) changes according to defilement. The third part distinguishes the characteristics, divided into two parts. First, it clarifies the purity of wisdom, which is further divided into two parts. First, it directly clarifies the aspect of purity, and then uses '此義云何' (Ciyi yunhe, What does this mean?) to answer, explain, and complete. The previous part is also divided into two parts, first stating the cause, then the result.
The aspect of the purity of wisdom refers to relying on the power of Dharma (法, Fa) to cultivate through real practice and fulfilling expedient means. 'Relying on the power of Dharma to cultivate in the cause' refers to the internal power of True Thusness (真如, Zhenru) and the external power of the teachings that flow from it. This occurs before reaching the ground (地, Di). Relying on this power of cultivation, one cultivates the accumulation of merit and virtuous roots. After reaching the ground, practice and realization are in harmony, so it is said 'real practice'. The end of the ten grounds of practice is called 'fulfilling expedient means'. This reaches its peak in the causal position of Vajra (金剛, Jingang).
Breaking the aspect of the combined consciousness (和合識, Heheshi), extinguishing the aspect of the continuous mind (相續心, Xiangxuxin), and manifesting the pure wisdom of the Dharma body (法身, Fashen) is because the previous expedient means can break the aspect of arising and ceasing within the combined consciousness, revealing its non-arising and non-ceasing nature. This is because the fundamental ignorance (無明, Wuming) has been completely exhausted, so the mind has nothing to combine with. This manifests the meaning of the original enlightenment of the Dharma body. At this moment, one can extinguish the continuous aspects of karma and so on in the defiled mind, but not extinguish the essence of the continuous mind, so that the original enlightened mind that follows defilement can return to its source, achieving pure and complete wisdom, achieving the meaning of the initial enlightenment of the manifested body (應身, Yingshen). However, this initial enlightenment has no separate beginning; it is the function of the original enlightenment following defilement. Now that the defiled conditions have ceased, the initial enlightenment returns to the original enlightenment. Therefore, it is said 'pure'.
Explaining doubts is divided into first asking and then answering. The question arises from clinging to the similarity between True Thusness and delusion, and the answer later clarifies the difference between delusion and True Thusness.
'此義云何' (Ciyi yunhe, What does this mean?) The meaning of the question is: As mentioned above, agitating that tranquil mind achieves arising and ceasing. Now that arising and ceasing have been exhausted, the tranquil mind should be extinguished. Therefore, it is said '此義云何' (Ciyi yunhe, What does this mean?).
In the answer, Dharma and metaphor are combined, divided into three parts.
'Because all aspects of consciousness are ignorance, and the aspect of ignorance is inseparable from the nature of enlightenment, it is neither destructible nor indestructible.' The meaning of the answer is: Karma and other defiled minds are called the aspects of consciousness. These are all aspects of non-enlightenment, so it is said 'all aspects of consciousness are ignorance', not referring to the essence of the mind. Furthermore, it is argued that since it is said that the aspects of consciousness are all ignorance, so it is said to extinguish them, there should be another essence separate from True Thusness.
如。即真妄別體難也。答云。如此諸識不覺之相不離隨染本覺之性。以是故云不離覺性。此無明之相與彼本覺之性非一非異。非異故非可壞。非一故非不可壞。若依非異非可壞義。說無明即明。故涅槃經云。明與無明其性不二。不二之性即是實性。若就非一非不可壞義。說無明滅覺性不壞。滅惑之義準此知之○喻中四句。
如大海水因風波動水相風相不相舍離而水非動性若風止滅動相則滅濕性不壞故 初句真隨妄轉喻。次水風不相離者。真妄相依喻。水非動性者。真體不變喻。此顯非自性動但隨他動也。若風止滅下息妄顯真喻。此明若自性動者。動相滅時濕性隨滅。而但隨他動故。動相滅時濕性不壞也○閤中次第合之。
如是眾生自性清凈心因無明風動心與無明俱無形相不相舍離而心非動性若無明滅相續則滅智性不壞故 初凈心合海也。因無明動者。合風起水成於波浪。以水不能自浪。要因風起波也。風不能自現動相。要依於水方現動也。故動即水。動無別體也。所況可知。俱無形相不相離者。合相依也。以濕全動故。無於水相。以動全濕故。無于風相。心法亦爾。真心隨熏全作識浪。故無心相。然彼識浪無非是真。故無無明相。故攝論云。見此不見彼等。又云。若見一分。余分性不異等。又云。即生死
【現代漢語翻譯】 現代漢語譯本： 如。（即真妄別體難也。） 答云：如此諸識不覺之相，不離隨染本覺之性。以是故云不離覺性。此無明（avidyā，指對事物真相的無知）之相，與彼本覺（prakṛti-prabhāsvara-citta，指自性清凈的心）之性，非一非異。非異故非可壞，非一故非不可壞。若依非異非可壞義，說無明即明。故《涅槃經》（Nirvana Sutra）云：『明與無明，其性不二，不二之性，即是實性。』若就非一非不可壞義，說無明滅覺性不壞。滅惑之義，準此知之。喻中四句。
如大海水，因風波動，水相風相，不相舍離，而水非動性。若風止滅，動相則滅，濕性不壞故。初句真隨妄轉喻。次水風不相離者，真妄相依喻。水非動性者，真體不變喻。此顯非自性動，但隨他動也。若風止滅下，息妄顯真喻。此明若自性動者，動相滅時，濕性隨滅。而但隨他動故，動相滅時，濕性不壞也。閤中次第合之。
如是眾生自性清凈心，因無明風動，心與無明，俱無形相，不相舍離，而心非動性。若無明滅，相續則滅，智性不壞故。初凈心合海也。因無明動者，合風起水，成於波浪。以水不能自浪，要因風起波也。風不能自現動相，要依於水方現動也。故動即水，動無別體也。所況可知。俱無形相不相離者，合相依也。以濕全動故，無於水相。以動全濕故，無于風相。心法亦爾。真心隨熏，全作識浪，故無心相。然彼識浪，無非是真，故無無明相。故《攝論》（Asanga's Compendium of Abhidharma）云：『見此不見彼等。』又云：『若見一分，余分性不異等。』又云：『即生死』
【English Translation】 English version: Question: It is difficult to differentiate between true and false as separate entities. Answer: These various consciousnesses (vijñāna), in their unawakened state, are not separate from the inherently enlightened nature that is subject to defilement. Therefore, it is said that they are not separate from the awakened nature. This aspect of ignorance (avidyā), and that nature of original enlightenment (prakṛti-prabhāsvara-citta), are neither one nor different. Because they are not different, ignorance cannot be destroyed; because they are not one, ignorance is not indestructible. If we rely on the meaning that they are not different and cannot be destroyed, we can say that ignorance is enlightenment. Therefore, the Nirvana Sutra states: 'Enlightenment and ignorance are not two in nature; the nature of non-duality is the true nature.' If we consider the meaning that they are not one and are not indestructible, we can say that when ignorance is extinguished, the nature of enlightenment is not destroyed. The meaning of extinguishing delusion can be understood accordingly. The four phrases in the analogy:
Like the ocean water, when agitated by the wind, the appearance of the water and the appearance of the wind are inseparable, yet the water is not inherently moving. If the wind stops and ceases, the appearance of movement ceases, but the wetness of the water is not destroyed. The first phrase is an analogy for the true mind following the false. The next phrase, 'water and wind are inseparable,' is an analogy for the interdependence of the true and the false. The phrase 'water is not inherently moving' is an analogy for the unchanging nature of the true essence. This shows that it is not inherently moving but moves according to external conditions. The phrase 'if the wind stops and ceases' is an analogy for the cessation of delusion revealing the true. This clarifies that if it were inherently moving, the wetness would cease when the movement ceases. But because it moves according to external conditions, the wetness is not destroyed when the movement ceases. Combine them in order in the synthesis.
Likewise, the inherently pure mind of sentient beings, when agitated by the wind of ignorance (avidyā), the mind and ignorance, both without form or appearance, are inseparable, yet the mind is not inherently moving. If ignorance ceases, the continuum of suffering ceases, but the nature of wisdom is not destroyed. The initial pure mind corresponds to the ocean. The agitation by ignorance corresponds to the wind stirring the water, forming waves. Because water cannot wave on its own, it requires the wind to create waves. The wind cannot manifest movement on its own; it must rely on the water to manifest movement. Therefore, movement is water; movement has no separate entity. The analogy is understandable. 'Both without form or appearance, inseparable' corresponds to interdependence. Because wetness is entirely movement, there is no water appearance. Because movement is entirely wetness, there is no wind appearance. The mind-dharma is also like this. The true mind, following the influence, entirely becomes the waves of consciousness (vijñāna), so there is no mind appearance. However, those waves of consciousness are none other than the true, so there is no ignorance appearance. Therefore, the Asanga's Compendium of Abhidharma states: 'Seeing this, not seeing that, etc.' It also says: 'If one sees one part, the nature of the remaining parts is not different, etc.' It also says: 'Is precisely samsara.'
故不見涅槃。即涅槃故不見生死等。如攝論第二殊勝后廣說。心非動者。合水非動性也。無明滅者。是根本無明滅。合風滅也。相續滅者。業識等滅。合動相滅。智性不壞者。隨染本覺照察之性。是合濕性不壞○第二不思議業中。初標后釋。釋中二。初依體總標。
不思議業相者以依智凈相能作一切勝妙境界 謂與眾生作六根境界故。寶性論云。諸佛如來身如虛空無相。為諸勝智者作六根境界。示現微妙色。出於妙音聲。令嗅佛戒香。與佛妙法味。使覺三昧觸。令知深妙法。故名妙境界也○二所謂下別辨。
所謂無量功德之相常無斷絕隨眾生根自然相應種種而現得利益故 于中四句。一橫顯業德廣多無量。二豎顯業根深窮未來際。三顯業勝能無功應機。四顯業勝利益潤不虛。如此則是報化二身真如大用無始無終相續不絕故。如金光明經云。應身者從無始生死相續不斷故。一切諸佛不共之法能攝持故。眾生不盡用亦不盡。故說常住。寶性論云。何者成就自身利益。謂得解脫。遠離煩惱障智障。得無障礙清凈法身。是名成就自身利益。何者成就他身利益。既得成就自身利已。無始世來自然依彼二種佛身。示現世間自在力行。是名成就他身利益。問始得自利已方起利他業。云何利他說無始耶。答有二釋。一云。
【現代漢語翻譯】 現代漢語譯本 因此不能見到涅槃（Nirvana，佛教術語，指解脫生死的狀態）。正因為是涅槃，所以見不到生死等等。如同《攝大乘論》（Mahāyānasaṃgraha，佛教論著）第二殊勝后所廣說的那樣。心不是動搖的，如同水合在一起不是動搖的性質一樣。無明（Avidyā，佛教術語，指對事物真相的迷惑）滅，是根本無明滅，如同風滅一樣。相續滅，是業識（Karma-vijñāna，佛教術語，指由業力產生的意識）等滅，如同動相滅。智性不壞，是隨順染污的本覺（Original Awareness，佛教術語，指眾生本具的覺悟之性）照察之性，如同濕性不壞。第二不思議業中，先標示后解釋。解釋中分為兩部分。首先依據本體總標。
不思議業相，是依靠智凈相（Wisdom-purity aspect）能夠創造一切殊勝美妙的境界，即為眾生創造六根（Ṣaḍindriya，佛教術語，指眼、耳、鼻、舌、身、意六種感覺器官）境界。如《寶性論》（Ratnagotravibhāga，佛教論著）所說：『諸佛如來身如虛空無相，為諸殊勝智者創造六根境界，示現微妙的色，發出美妙的聲音，使人嗅到佛的戒香，給予佛的妙法味，使人覺知三昧（Samādhi，佛教術語，指精神集中和統一的狀態）的觸，使人知曉深妙的法。』所以稱為妙境界。第二，所謂以下分別辨析。
所謂無量功德之相，常常沒有斷絕，隨順眾生的根器自然相應，種種顯現而使眾生得到利益。其中四句：第一句橫向顯示業德廣大眾多無量。第二句縱向顯示業根深厚窮盡未來。第三句顯示業力殊勝，能夠不費力氣地應機施教。第四句顯示業力殊勝，利益滋潤而不虛妄。如此則是報身（Saṃbhogakāya，佛教術語，指佛的受用身）和化身（Nirmāṇakāya，佛教術語，指佛為度化眾生而顯現的應化之身）的真如（Tathātā，佛教術語，指事物的真實本性）大用，無始無終相續不絕。如《金光明經》（Suvarṇaprabhāsa Sūtra，佛教經典）所說：『應身是從無始生死相續不斷，所以一切諸佛不共之法能夠攝持，眾生用之不盡，所以說是常住。』《寶性論》說：『什麼叫做成就自身利益？就是得到解脫，遠離煩惱障（Kleśa-āvaraṇa，佛教術語，指由煩惱引起的障礙）和智障（Jñeyāvaraṇa，佛教術語，指由對真理的無知引起的障礙），得到無障礙清凈法身（Dharmakāya，佛教術語，指佛的法性之身）。這叫做成就自身利益。什麼叫做成就他身利益？既已成就自身利益，從無始以來自然依靠那兩種佛身，在世間示現自在力行。這叫做成就他身利益。』問：開始得到自利之後才開始利他事業，為什麼說利他是無始的呢？答：有兩種解釋。一種說法是：
【English Translation】 English version Therefore, one does not see Nirvāṇa (the state of liberation from the cycle of birth and death). Precisely because it is Nirvāṇa, one does not see birth and death, etc. As explained extensively in the second chapter on superior qualities of the Mahāyānasaṃgraha (Compendium of the Mahāyāna). The mind is not something that moves; similarly, water combined is not of a moving nature. The extinction of ignorance (Avidyā, the lack of true knowledge) refers to the extinction of fundamental ignorance, like the cessation of wind. The extinction of continuity refers to the extinction of karmic consciousness (Karma-vijñāna) and so on, like the cessation of the aspect of movement. The non-destruction of the nature of wisdom refers to the nature of the original awareness (Original Awareness) that illuminates and discerns, even when defiled; it is like the non-destruction of the nature of moisture. In the second inconceivable karma, first there is a general statement, then an explanation. The explanation is in two parts. First, a general statement based on the essence.
The aspect of inconceivable karma is that, relying on the aspect of pure wisdom (Wisdom-purity aspect), it can create all supreme and wonderful realms, that is, create the realms of the six senses (Ṣaḍindriya, the six sense organs: eyes, ears, nose, tongue, body, and mind) for sentient beings. As the Ratnagotravibhāga (Treatise on the Jewel Nature) says: 'The bodies of all Tathāgatas (Buddhas) are like space, without form, creating the realms of the six senses for those with superior wisdom, manifesting subtle forms, emitting wonderful sounds, causing them to smell the fragrance of the Buddha's precepts, giving them the taste of the Buddha's wonderful Dharma, causing them to feel the touch of Samādhi (state of meditative concentration), and causing them to know the profound and wonderful Dharma.' Therefore, it is called a wonderful realm. Second, the following distinguishes and analyzes.
The so-called aspects of immeasurable merits are constantly without interruption, naturally corresponding to the faculties of sentient beings, manifesting in various ways, and causing them to obtain benefits. Among these are four sentences: The first sentence horizontally reveals that the merits of karma are vast, numerous, and immeasurable. The second sentence vertically reveals that the roots of karma are deep and exhaust the future. The third sentence reveals that the power of karma is supreme, able to respond to opportunities without effort. The fourth sentence reveals that the power of karma is supreme, benefiting and nourishing without being in vain. Thus, these are the great functions of the true nature (Tathātā) of the Reward Body (Saṃbhogakāya) and the Emanation Body (Nirmāṇakāya) of the Buddha, without beginning or end, continuing without interruption. As the Suvarṇaprabhāsa Sūtra (Golden Light Sutra) says: 'The Emanation Body continues without interruption from beginningless birth and death, so all the uncommon Dharmas of all Buddhas can be upheld, and sentient beings use it inexhaustibly, so it is said to be permanent.' The Ratnagotravibhāga says: 'What is the accomplishment of one's own benefit? It is to attain liberation, to be free from the afflictive obscurations (Kleśa-āvaraṇa) and the cognitive obscurations (Jñeyāvaraṇa), and to obtain the unobstructed pure Dharmakāya (Dharmakāya, the body of the Dharma). This is called the accomplishment of one's own benefit. What is the accomplishment of the benefit of others? Having accomplished one's own benefit, from beginningless time, one naturally relies on those two Buddha bodies to manifest the power of freedom in the world. This is called the accomplishment of the benefit of others.' Question: Only after initially attaining self-benefit does one begin the activity of benefiting others. Why is it said that benefiting others is without beginning? Answer: There are two explanations. One explanation is:
如來一念遍應三世所應無始故。能應則無始。猶如一念圓智遍達無邊三世之境。境無邊故。智亦無邊。無邊之智所現之相。故得無始亦能無終。此非心識思量所測。故名不思議業也。二云。以無明盡故。始覺即本。然彼本覺無始世來常起業用益眾生故。始覺同彼。故亦無始。以一切佛無差別故。無新舊故。皆無始覺之異故。本覺平等無始無終故。故能常化眾生。是真如之用故。云不思議業也。此本覺用與眾生心本來無二。但不覺隨流用即不現。妄心厭求。用則于彼心中稱根顯現。而不作意我現差別。故云隨根自然相應。雖不作意。現無不益。故云種種而現得利益故也。上來隨染本覺之相竟○自下第二明性凈本覺。亦可是體相合明。于中有二。謂總標別釋。
複次覺體相者有四種大義與虛空等猶如凈鏡 前中以空及鏡皆有四義故。取之為喻。一空鏡。謂離一切外物之體。二不空鏡。謂鏡體不無能現萬象。三凈鏡。謂磨治離垢。四受用鏡。置之高臺須者受用。四中前二自性凈。后二離垢凈。又初二就因隱時說。后二就果顯時說。前中約空不空為二。后中約體用為二。又初二體。后二相。故云覺體相也。又初一及第三有空義。第二第四有鏡義。故舉二喻○釋中別解四義。
云何為四一者如實空鏡 初內真如中妄
【現代漢語翻譯】 現代漢語譯本：如來的一念可以普遍地應現於過去、現在、未來三世，這是因為其所應現的本性是無始的。能夠應現，就意味著沒有起始。這就像一念圓滿的智慧可以普遍通達無邊無際的三世之境。因為境是無邊的，所以智慧也是無邊的。這無邊的智慧所顯現的相，因此可以達到無始無終。這不是心識思量所能測度的，所以稱為不可思議的業。另一種說法是，因為無明已經斷盡，所以始覺（最初的覺悟）就是本覺（本來的覺悟）。然而，這本覺從無始以來就一直在起作用，利益眾生，所以始覺與本覺相同，因此也是無始的。因為一切佛沒有差別，沒有新舊之分，都沒有始覺的差異。本覺是平等、無始無終的，所以能夠經常化度眾生，這是真如的作用，所以稱為不可思議的業。這本覺的作用與眾生的心本來沒有分別，只是因為不覺而隨波逐流，所以作用就不顯現。當妄心厭離並尋求時，作用就會在眾生心中根據其根器而顯現，但本覺不會刻意地顯現差別，所以說隨根自然相應。雖然不刻意，但所顯現的沒有不利益眾生的，所以說種種顯現而使眾生得到利益。以上是隨順染污的本覺之相的說明。下面第二部分說明性凈本覺，也可以說是體和相合起來說明。其中分為兩部分，即總標和別釋。 複次，覺的體相有四種大的意義，與虛空相等，猶如清凈的鏡子。前面提到，虛空和鏡子都有四種意義，所以用它們來作比喻。第一是空鏡，指的是遠離一切外物的本體。第二是不空鏡，指的是鏡體並非空無，而是能夠顯現萬象。第三是凈鏡，指的是經過磨治而遠離垢染。第四是受用鏡，指的是將鏡子放置在高臺上，供需要的人使用。這四種意義中，前兩種是自性清凈，后兩種是離垢清凈。另外，前兩種是就因地隱沒時來說的，后兩種是就果地顯現時來說的。前面是約空和不空為二，後面是約體和用為二。另外，前兩種是體，后兩種是相，所以說是覺的體相。另外，第一種和第三種有空的意義，第二種和第四種有鏡的意義，所以舉這兩個比喻。下面分別解釋這四種意義。 什麼是四種意義呢？第一種是如實空鏡（Rushi Kong Jing）。最初的內真如（Nei Zhenru）中存在妄念。
【English Translation】 English version: The Tathagata's (Rulai) one thought can universally respond to the three periods of time: past, present, and future, because the nature of what is responded to is without beginning. Being able to respond means there is no beginning. This is like one thought of perfect wisdom universally penetrating the boundless realm of the three periods of time. Because the realm is boundless, so is wisdom. The appearance manifested by this boundless wisdom can therefore achieve no beginning and no end. This is not something that can be measured by the mind's consciousness, so it is called inconceivable karma. Another explanation is that because ignorance (Wu Ming) has been exhausted, the initial awakening (Shi Jue) is the original awakening (Ben Jue). However, this original awakening has been functioning since beginningless time, benefiting sentient beings, so the initial awakening is the same as the original awakening, and therefore also without beginning. Because all Buddhas are without difference, without new or old, and without differences in initial awakening. The original awakening is equal, without beginning and without end, so it can constantly transform sentient beings. This is the function of True Thusness (Zhenru), so it is called inconceivable karma. The function of this original awakening is originally not different from the minds of sentient beings, but because of non-awakening and following the flow, the function does not manifest. When the deluded mind is disgusted and seeks, the function will manifest in the minds of sentient beings according to their capacity, but the original awakening will not intentionally manifest differences, so it is said to correspond naturally according to the capacity. Although not intentional, what is manifested does not fail to benefit sentient beings, so it is said that it manifests in various ways and allows sentient beings to obtain benefits. The above is an explanation of the aspect of the original awakening that accords with defilement. The second part below explains the nature-pure original awakening, which can also be said to be an explanation of the combination of essence and appearance. It is divided into two parts, namely general statement and separate explanation. Furthermore, the essence and appearance of awakening have four great meanings, which are equal to emptiness and like a pure mirror. It was mentioned earlier that emptiness and mirror both have four meanings, so they are used as metaphors. The first is the empty mirror (Kong Jing), which refers to the essence that is away from all external objects. The second is the non-empty mirror (Bu Kong Jing), which refers to the fact that the mirror body is not empty, but is able to manifest all phenomena. The third is the pure mirror (Jing Jing), which refers to being polished and away from defilement. The fourth is the mirror for use (Shou Yong Jing), which refers to placing the mirror on a high platform for those who need it to use. Among these four meanings, the first two are self-nature pure, and the last two are pure from defilement. In addition, the first two are spoken of in terms of the cause when it is hidden, and the last two are spoken of in terms of the effect when it is manifested. The former is about emptiness and non-emptiness as two, and the latter is about essence and function as two. In addition, the first two are essence, and the last two are appearance, so it is said to be the essence and appearance of awakening. In addition, the first and third have the meaning of emptiness, and the second and fourth have the meaning of mirror, so these two metaphors are given. The four meanings are explained separately below. What are the four meanings? The first is the Thusness Empty Mirror (Rushi Kong Jing). In the initial Inner True Thusness (Nei Zhenru), there are delusions.
法本無。非先有後無。故云如實空。
遠離一切心鏡界相無法可現非覺照義故 下釋空義。倒心妄境本不相應。故云遠離等。非謂有而不現。但以妄法理無故。無可現。如鏡非不能現。但以兔角無故。無可現也。非覺照者有二義。一以妄念望于真智。無覺照之功。以情執違理故。如鏡非即外物。以彼外物無照用義故。即顯鏡中無外物體。二以本覺望于妄法。亦無覺照功能。以妄本無故。如凈眼望空華。無照矚之功。亦如鏡望兔角。問若然者。何故下因熏習中即現一切世間法耶。答彼約依他似法。是此真心隨熏所作。無自體故。不異真如。故彼文云。以一切法即真實性故也。今此約遍計所執實法故。無可現也。問所現似法。豈不由彼執實有耶。答雖由執實。然似恒非實。如影由質影恒非質。鏡中現影。不現於質。不現質故。故云空鏡。能現影故是因熏也。
二者因熏習鏡謂如實不空 第二因熏中釋內有二因義。初能作現法之因。二作內熏之因。亦可初是因義。后是熏習義。故云因熏習也。言如實不空者。此總出因熏法體。謂有自體及性功德故○下別釋二因。
一切世間境界悉于中現不出不入不失不壞常住一心以一切法即真實性故 初中一切世間境界悉現者。明一切法離此心外無別體性。猶如鏡中能現
【現代漢語翻譯】 現代漢語譯本：法本性是空無的，不是先存在後來才消失的，所以說是如實空。
遠離一切心識和境界的表象，沒有任何法可以顯現，因為沒有覺照的意義。下面解釋空的含義。顛倒的心和虛妄的境界，本來就不相應，所以說是遠離等。不是說存在卻不顯現，只是因為虛妄的法在理上本不存在，所以無可顯現。如同鏡子不是不能顯現，只是因為兔角本不存在，所以無可顯現。『非覺照者』有兩種含義：一是妄念看待真智，沒有覺照的功用，因為情執違背真理。如同鏡子不是外物本身，因為外物沒有照用的意義，這表明鏡中沒有外物的本體。二是本覺看待妄法，也沒有覺照的功能，因為妄法本性是空無的，如同清凈的眼睛看虛空中的花朵，沒有照視的功用，也如同鏡子照兔角。問：如果這樣，為什麼下面的因熏習中會顯現一切世間法呢？答：那是依他起的相似法，是真心隨順熏習所產生的，沒有自體，所以不異於真如。所以那段文字說：『因為一切法就是真實性。』現在這裡說的是遍計所執的實法，所以無可顯現。問：所顯現的相似法，難道不是由於執著為實有嗎？答：雖然由於執著為實有，但相似的法始終不是真實的，如同影子由形體產生，但影子始終不是形體本身。鏡中顯現影子，不顯現形體。不顯現形體，所以說是空鏡。能夠顯現影子，這是因熏習。
二者，因熏習鏡，謂如實不空。第二，在因熏習中解釋，內有能作現法之因和作內熏之因兩種含義。也可以說，初是因的含義，后是熏習的含義，所以說是因熏習。說『如實不空』，這是總括因熏法的本體，意思是具有自體和性功德。
一切世間境界都於其中顯現，不出來，不進去，不失去，不壞滅，常住一心，因為一切法就是真實性。初中，一切世間境界都顯現，說明一切法離開此心之外，沒有別的體性，猶如鏡中能顯現。
【English Translation】 English version: The nature of Dharma is emptiness; it is not that it existed before and then disappeared later. Therefore, it is called 'true emptiness'.
It is far removed from all mind and realm appearances, and no Dharma can manifest because there is no meaning of awareness. The following explains the meaning of emptiness. The inverted mind and illusory realms are fundamentally incompatible, hence the saying 'far removed, etc.' It is not that something exists but does not manifest; it is simply that illusory Dharmas are fundamentally non-existent in principle, so there is nothing to manifest. It is like a mirror that is not incapable of reflecting, but because a rabbit's horn does not exist, there is nothing to reflect. 'Non-awareness' has two meanings: first, when deluded thoughts look upon true wisdom, there is no function of awareness because emotional attachments violate truth. Just as a mirror is not the external object itself, because the external object has no meaning of illumination, this shows that there is no external object in the mirror. Second, when original awareness looks upon illusory Dharmas, there is also no function of awareness because illusory Dharmas are fundamentally non-existent, like pure eyes looking at flowers in the sky, with no function of seeing, or like a mirror looking at a rabbit's horn. Question: If that is the case, why do all worldly Dharmas manifest in the following 'conditioning by causes'? Answer: That refers to the dependent-arising, similar Dharmas, which are produced by the true mind following conditioning, without self-nature, so they are not different from Suchness (Tathata). Therefore, that passage says, 'Because all Dharmas are the true nature.' Here, we are talking about the truly existing Dharmas that are conceptually constructed, so there is nothing to manifest. Question: Are the similar Dharmas that manifest not due to the clinging to them as truly existing? Answer: Although they are due to clinging to them as truly existing, the similar Dharmas are always not real, like a shadow produced by a form, but the shadow is always not the form itself. The mirror reflects the shadow, not the form. Because it does not reflect the form, it is called an 'empty mirror'. Because it can reflect the shadow, it is conditioning by causes.
Secondly, the mirror of causal conditioning, which is called 'true and not empty'. Secondly, in the explanation of causal conditioning, there are two meanings: the cause that produces the manifestation of Dharmas and the cause that produces internal conditioning. It can also be said that the former is the meaning of cause, and the latter is the meaning of conditioning, so it is called 'causal conditioning'. Saying 'true and not empty' is a summary of the substance of the Dharma of causal conditioning, meaning that it has self-nature and inherent virtues.
All worldly realms manifest within it, not coming out, not going in, not being lost, not being destroyed, constantly abiding in one mind, because all Dharmas are the true nature. In the beginning, the manifestation of all worldly realms shows that all Dharmas, apart from this mind, have no other nature, just like a mirror can manifest.
影也。不出者。明心待熏故變現諸法。非不待熏而自出也。不入者。離心無能熏故。不從外入也。不失者。雖復不從內出外入。然緣起之法顯現不無。故云不失也。不壞者。諸法緣集起無所從。不異真如。故不可壞。如鏡中影非刃能傷。以同鏡故不可壞也。常住一心者。會相同體。以一切法下釋成同鏡所由。以於心中顯現無出入等故。即無體性。無體性故。本來平等不異真如。故云常住一心乃至真實性故。
又一切染法所不能染智體不動具足無漏熏眾生故 又一切染法下釋后因義。染法不能染者。以性凈故。雖現染法。非染所污。非直現染之時非染所染。亦乃由現染故反顯本凈。如鏡明凈能現穢物。穢物現時反顯鏡凈。豈此穢物能污鏡耶。若不現染。則無以顯其不染也。智體不動者。以本無染。今無始凈。是故本覺之智未曾移動。又雖現染法。不為所染。故云不動。如鏡中像隨質轉變。然其鏡體未曾動也。具足無漏等者。此本覺中恒沙性德無所少也。又與眾生作內熏之因。令厭生死樂求涅槃。故勝鬘經由有如來藏能厭生死苦樂求涅槃也。佛性論云。自性清凈心名為道諦也。又十種佛性中業性也。
三者法出離鏡謂不空法出煩惱礙智礙離和合相淳凈明故 第三中。初標次釋。言法出離者。謂真如之法。出於
二障離於和合故。云出離。前明在纏性凈不空如來藏。今明不空出纏離垢法身。如寶性論云。有二凈。一自性凈。以同相故。二離垢凈。以勝相故。不空法者。出法體也。謂即前因熏。出煩惱等者。粗細染心名煩惱礙。所依無明名智礙。離和合等者。凈心出障破業識等和合也。離和合雜相故名淳。無惑染故名凈。出無明故名明。謂大智慧光明等故云淳凈明也。
四者緣熏習鏡謂依法出離故遍照眾生之心令修善根隨念示現故 第四中。初標后辨。謂即彼本覺出障之時。隨照物機示現萬化。與彼眾生作外緣熏力。故云依法乃至示現故。問前隨染中智凈與此法出離何別。又前業用與此緣熏何別。答前約隨染故還凈說為智。即明彼智用俱就始覺說。此約自性故離障顯法體。即明此法用俱就法體說。是故前云智。此云法。前云業。此云緣也。然法智雖殊。體無差別。以始覺即本覺故。但今就義開說。故有境智不同也。◎
◎○第二不覺中有三。初明根本不覺。二生三種下明枝末不覺。三當知無明下結末歸本。又亦可初明不覺體。次明不覺相。后結相同體。前中有二。初依覺成迷。后依迷顯覺。亦則釋疑也。以彼妄依真起無別體故。還能返顯于真。即是內熏功能也。由是義故。經中說言。凡諸有心悉有佛性。以諸妄念
【現代漢語翻譯】 現代漢語譯本 二障（煩惱障和所知障）遠離了和合的狀態，所以說是『出離』。前面說明了在纏縛狀態下，自性清凈不空的如來藏。現在說明不空，出離纏縛，遠離垢染的法身。如《寶性論》所說：『有二種清凈，一是自性清凈，因為具有相同的體性；二是離垢清凈，因為具有殊勝的相。』『不空法』，是指出法體的意思。就是說，由之前的因位熏習，出離煩惱等。粗細的染污心稱為煩惱障，所依止的無明稱為智障（所知障）。遠離和合等，是指清凈心出離障礙，破除業識等的和合。遠離和合雜染的相，所以稱為『淳』。沒有迷惑染污，所以稱為『凈』。出離無明，所以稱為『明』。就是說，具有大智慧光明等，所以說是『淳凈明』。 四者，緣熏習鏡，是指依靠法而出離，所以能夠普遍照見眾生的心，使他們修習善根，隨其念頭而示現。第四部分中，先標示，后辨析。就是說，當本覺出離障礙的時候，隨著所照對象的根機，示現各種變化，與那些眾生作為外緣熏習的力量。所以說『依法乃至示現故』。問：前面隨染中的智凈與這裡的法出離有什麼區別？又，前面的業用與這裡的緣熏有什麼區別？答：前面是就隨染的緣故，還歸清凈而說為智，就是說明那智的作用都是就始覺而說。這裡是就自性的緣故，離障而顯法體，就是說明這法的作用都是就法體而說。所以前面說『智』，這裡說『法』。前面說『業』，這裡說『緣』。然而法和智雖然不同，體性沒有差別，因為始覺就是本覺的緣故。但現在就意義分開來說，所以有境和智的不同。 第二不覺中有三。初明根本不覺。二生三種下明枝末不覺。三當知無明下結末歸本。又亦可初明不覺體。次明不覺相。后結相同體。前中有二。初依覺成迷。后依迷顯覺。亦則釋疑也。以彼妄依真起無別體故。還能返顯于真。即是內熏功能也。由是義故。經中說言。凡諸有心悉有佛性。以諸妄念
【English Translation】 English version The two obscurations (klesha-avarana and jneya-avarana) are separated from the state of combination, hence the term 'liberation'. The previous section explained the Thusness-Tathagatagarbha (Tathagatagarbha: The womb of the Buddha) which is intrinsically pure and not empty while in bondage. This section explains the Dharmakaya (Dharmakaya: the body of the Dharma, the ultimate reality) which is not empty, liberated from bondage, and free from defilements. As stated in the Ratnagotravibhaga (Ratnagotravibhaga: A treatise on the Buddha-nature): 'There are two kinds of purity: one is intrinsic purity, because it has the same essence; the other is purity from defilements, because it has superior characteristics.' 'Non-empty Dharma' refers to the manifestation of the Dharma-body. That is to say, due to the previous causal conditioning, it is liberated from afflictions, etc. Coarse and subtle defiled minds are called klesha-avarana (klesha-avarana: obscuration of afflictions), and the ignorance on which they rely is called jneya-avarana (jneya-avarana: obscuration of knowledge). 'Separated from combination, etc.' refers to the pure mind being liberated from obscurations and breaking the combination of karmic consciousness, etc. Being separated from the combined and defiled aspects, it is called 'pure'. Without delusion and defilement, it is called 'pure'. Being liberated from ignorance, it is called 'luminous'. That is to say, it possesses great wisdom and light, hence it is called 'pure, luminous'. Fourthly, the mirror of conditioning by conditions refers to relying on the Dharma for liberation, thus being able to universally illuminate the minds of sentient beings, enabling them to cultivate roots of goodness, and manifesting according to their thoughts. In the fourth part, it first indicates and then distinguishes. That is to say, when the original enlightenment is liberated from obscurations, it manifests various transformations according to the faculties of the objects it illuminates, acting as an external conditioning force for those sentient beings. Hence it says 'relying on the Dharma and manifesting accordingly'. Question: What is the difference between the wisdom-purity in the previous section on following defilement and the Dharma-liberation here? Also, what is the difference between the previous karmic function and the conditioning by conditions here? Answer: The previous section speaks of wisdom in terms of returning to purity from following defilement, which means that the function of that wisdom is discussed from the perspective of initial enlightenment. This section speaks of manifesting the Dharma-body by separating from obscurations from the perspective of self-nature, which means that the function of this Dharma is discussed from the perspective of the Dharma-body. Therefore, the previous section speaks of 'wisdom', while this section speaks of 'Dharma'. The previous section speaks of 'karma', while this section speaks of 'conditions'. However, although Dharma and wisdom are different, their essence is not different, because initial enlightenment is the same as original enlightenment. But now, they are discussed separately according to their meanings, so there is a difference between the object and the wisdom. The second, non-awakening, has three parts. The first explains the fundamental non-awakening. The second, 'arising from three kinds', explains the branch-end non-awakening. The third, 'it should be known that ignorance', concludes the end and returns to the root. Alternatively, the first can explain the substance of non-awakening, the second can explain the characteristics of non-awakening, and the last can conclude that the characteristics are the same as the substance. The first part has two sections. The first relies on awakening to form delusion. The second relies on delusion to reveal awakening. This also resolves doubts. Because that delusion arises relying on truth and has no separate substance, it can also reflect back and reveal the truth. This is the function of internal conditioning. Because of this meaning, the sutra says, 'All beings with minds have Buddha-nature.' Because all deluded thoughts
必依于真。由真力故。令此妄念無不返流故也。初中有三。謂法喻合也。
所言不覺義者謂不如實知真如法一故不覺心起而有其唸唸無自相不離本覺 法中。初不了如理一味故。釋根本不覺義。如迷正方也。不覺念起者。業等相念。即邪方也。念無自相下明邪無別體不離正方也。即明不覺不離覺也。
猶如迷人依方故迷若離於方則無有迷眾生亦爾依覺故迷若離覺性則無不覺 喻合可知。
以有不覺妄想心故能知名義為說真覺若離不覺之心則無真覺自相可說 後文中二。初明妄有起凈之功。后明真有待妄之義。良以依真之妄方能顯真。隨妄之真還待妄顯故也○第二末中略作二種釋。一約喻說意。二就識釋文。初者本覺真如其猶凈眼。熱翳之氣如根本無明。翳與眼合動彼凈眼。業識亦爾。由凈眼動故有病眼起。能見相亦爾。以有病眼向外觀故。即有空華妄境界現。境界相亦爾。以有空華境故。令其起心分別好華惡華等。智相亦爾。由此分別堅執不改。相續相亦爾。由執定故於違順境取捨追遣。執取相亦爾。由取相故於上覆立名字。若有相未對時。但聞名即執。計名字相亦爾。既計名取相發動身口。攀此空華造善惡業受苦樂報。長眠生死而不能脫。皆由根本無明力也。第二釋文中有二。初無明為因生三細
【現代漢語翻譯】 現代漢語譯本：必須依據真如。因為真如的力量，使得這些虛妄的念頭沒有不迴歸本源的。最初的部分有三個方面，分別是法、比喻和總結。
所說的不覺的含義是指，不能如實地瞭解真如法一的緣故，不覺之心生起，從而產生唸唸相續、沒有自身體相、不離開本覺的念頭（法）。最初是不瞭解如理一味的緣故，解釋了根本不覺的含義，就像迷失方向的人一樣。不覺的念頭生起，就是業相等相續的念頭，也就是邪方。念頭沒有自身體相，說明邪念沒有單獨的本體，不離開正方。這說明不覺不離開覺悟。
就像迷路的人依靠方向才迷路，如果離開方向就沒有迷路一樣；眾生也是這樣，依靠覺悟才迷路，如果離開覺悟的本性，就沒有不覺（比喻和總結，含義顯而易見）。
因為有不覺的虛妄想念之心，才能知道名義，才能宣說真覺；如果離開不覺之心，就沒有真覺的自身體相可以宣說（後文分為兩個部分，首先說明虛妄有生起清凈的作用，然後說明真如依賴虛妄才能顯現的含義。因為依靠真如的虛妄才能顯現真如，隨著虛妄的真如還要依賴虛妄才能顯現）。第二部分在最後略作兩種解釋，一是通過比喻說明意思，二是就經文解釋。前者，本覺真如就像清凈的眼睛，熱氣就像根本無明。熱氣與眼睛結合，擾動清凈的眼睛，業識也是這樣。因為清凈的眼睛被擾動，所以有病眼生起，能見之相也是這樣。因為有病眼向外觀看，所以有空中華的虛妄境界顯現，境界相也是這樣。因為有空中華的境界，所以使人產生分別好華惡華等念頭，智相也是這樣。因為這種分別而堅固執著，不改變，相續相也是這樣。因為執著堅定，所以在違背和順從的境界中取捨追逐，執取相也是這樣。因為取相的緣故，在上面又建立名字，如果沒有相的對境時，只要聽到名字就執著，計名字相也是這樣。既然計較名字，取著相，就發動身口，攀緣這些空中華，造作善惡業，承受苦樂的果報，長久地沉睡在生死之中而不能解脫，這都是由於根本無明的力量啊。第二種解釋經文分為兩個部分，首先是無明作為原因產生三細相。
【English Translation】 English version: It is necessary to rely on True Suchness (Zhenru). Because of the power of True Suchness, these deluded thoughts will inevitably return to their source. The initial part has three aspects, namely Dharma, metaphor, and synthesis.
The meaning of what is called 'non-enlightenment' (Bu Jue) refers to the fact that one cannot truly understand the oneness of True Suchness (Zhenru) and Dharma (Fa). Because of this, the mind of non-enlightenment arises, thus producing thoughts that are continuous, without self-nature, and do not depart from the original enlightenment (Benjue) (Dharma). Initially, it is because one does not understand the one taste of suchness, thus explaining the meaning of fundamental non-enlightenment, just like a person who is lost. The arising of non-enlightened thoughts is the continuous thought of karma (Ye) and so on, which is the 'wrong direction'. The fact that thoughts have no self-nature illustrates that wrong thoughts have no separate substance and do not depart from the right direction. This illustrates that non-enlightenment does not depart from enlightenment.
Just as a lost person gets lost by relying on direction, and if they leave direction, there is no getting lost; sentient beings are also like this, they get lost by relying on enlightenment (Jue), and if they leave the nature of enlightenment, there is no non-enlightenment (the metaphor and synthesis are self-evident).
Because there is a mind of non-enlightened deluded thoughts, one can know names and meanings, and one can proclaim True Enlightenment (Zhenjue); if one leaves the mind of non-enlightenment, there is no self-nature of True Enlightenment that can be proclaimed (the following text is divided into two parts, first explaining that delusion has the function of generating purity, and then explaining that True Suchness depends on delusion to manifest. Because the delusion that relies on True Suchness can manifest True Suchness, and the True Suchness that follows delusion still depends on delusion to manifest). The second part briefly makes two explanations at the end, one is to explain the meaning through metaphor, and the other is to explain the text based on consciousness. The former, Original Enlightenment True Suchness is like a pure eye, and hot air is like fundamental ignorance (Wuming). The hot air combines with the eye and disturbs the pure eye, and karmic consciousness (Yeshi) is also like this. Because the pure eye is disturbed, a diseased eye arises, and the appearance of what can be seen is also like this. Because the diseased eye looks outward, the deluded realm of empty flowers appears, and the appearance of the realm is also like this. Because there is the realm of empty flowers, it causes people to generate thoughts of distinguishing good flowers from bad flowers, and the appearance of wisdom is also like this. Because of this distinction, one firmly clings to it and does not change, and the appearance of continuity is also like this. Because of firm clinging, one takes and rejects in the realms of opposition and compliance, and the appearance of grasping is also like this. Because of grasping appearances, one establishes names on top of them, and if there is no object of appearance, one clings to it as soon as one hears the name, and the appearance of calculating names is also like this. Since one calculates names and grasps appearances, one activates the body and mouth, clings to these empty flowers, creates good and evil karma, and receives the rewards of suffering and joy, and sleeps for a long time in birth and death without being able to escape, all of which is due to the power of fundamental ignorance. The second explanation of the text is divided into two parts, the first is that ignorance is the cause of the three subtle appearances.
。后境界為緣生六粗。前中亦二。謂總標別解。
複次依不覺故生三種相與彼不覺相應不相離 標中言與彼不覺不相離者。明相不離體故。末不離本故。以依無明成妄心。依忘心起無明故也。
云何為三 前中三細即為三。各有標釋。
一者無明業相以依不覺故心動說名為業覺則不動動則有苦果不離因故 初中釋內。以依不覺者。釋標中無明。即根本無明也。心動名業者。釋標中業也。此中業有二義。一動作義。是業義故。云依不覺故心動名為業也。覺則不動者。反舉釋成。既得始覺時即無動念。是知今動只由不覺也。二為因義。是業義故。云動則有苦。如得寂靜無念之時。即是涅槃妙樂。故知今動則有生死苦患。果不離因者。不動既樂。即知動必有苦。動因苦果既無別時。故云不相離也。此雖動念而極微細。緣起一相能所不分。即當梨耶自體分也。如無相論云。問此識何相何境界。答相及境界不可分別。一體無異。當知此約賴耶業相義說也。下二約本識見相二分為二也。
二者能見相以依動故能見不動則無見 第二能見相。即是轉相。依前業相轉成能見。故言以依動故能見。若依性凈門。則無能見。故云不動則無見。反顯能見必依動義。如是轉相雖有能緣。以境界微細故猶未辨之。如攝論
【現代漢語翻譯】 現代漢語譯本：后境界以因緣和合而生起六種粗相。前文和中間部分也各有兩種含義，即總標和別解。
其次，由於不覺，產生三種與不覺相應且不可分離的相。總標中說『與彼不覺不相離』，表明相不離體，末不離本。因為依于無明而形成妄心，依于忘心而生起無明。
什麼是這三種相？前文中的三種細相就是這三種相，每一種都有總標和解釋。
第一種是無明業相，因為依于不覺，心動，所以稱為業。覺悟則不動，動則有苦果，因為果不離因。在最初的解釋中，『以依不覺者』，解釋總標中的無明，即根本無明。『心動名業者』，解釋總標中的業。這裡的業有兩種含義：一是動作義，是業的含義，所以說『依不覺故心動名為業』。『覺則不動者』，反過來舉例解釋成就。既然得到始覺之時，就沒有動念。由此可知，現在的動念只是由於不覺。二是作為因的含義，是業的含義，所以說『動則有苦』。如果得到寂靜無念之時，就是涅槃妙樂。所以知道現在的動念就有生死苦患。動因和苦果沒有不同的時間，所以說『不相離也』。這雖然是動念，但極其微細，緣起一相，能所不分，就是阿賴耶識的自體分。如《無相論》所說：『問：此識是什麼相？什麼境界？答：相和境界不可分別，一體無異。』應當知道這是就賴耶識的業相義來說的。下面兩種是就本識的見相二分來說的。
第二種是能見相，即是轉相。依於前業相轉成能見，所以說『以依動故能見』。如果依于性凈門，就沒有能見，所以說『不動則無見』。反過來顯示能見必定依于動的含義。像這樣，轉相雖然有能緣，但因為境界微細，所以還不能分辨。如《攝論》所說
【English Translation】 English version: The subsequent realm arises from conditioned co-arising as the six coarse aspects. The preceding and middle sections also have two meanings each, namely, general statement and specific explanation.
Furthermore, due to non-awareness (avidya), three aspects arise that are associated with and inseparable from that non-awareness. The statement in the general introduction, 'inseparable from that non-awareness,' clarifies that the aspect is inseparable from the substance, and the end is inseparable from the origin. This is because a deluded mind is formed based on ignorance, and ignorance arises based on a forgotten mind.
What are these three aspects? The three subtle aspects mentioned earlier are these three, each with a general statement and explanation.
The first is the Aspect of Ignorant Karma (avidya-karma-rupa), because based on non-awareness, the mind moves, and this is called karma. Awakening means no movement; movement means there is suffering as a result, because the result is inseparable from the cause. In the initial explanation, 'because based on non-awareness' explains the non-awareness in the general statement, which is fundamental non-awareness. 'The mind moving is called karma' explains the karma in the general statement. Here, karma has two meanings: first, the meaning of action, which is the meaning of karma, so it is said, 'because based on non-awareness, the mind moves, and this is called karma.' 'Awakening means no movement' is an explanation by contrast. Since one attains initial awakening, there is no moving thought. From this, it is known that the current movement is only due to non-awareness. Second, it has the meaning of cause, which is the meaning of karma, so it is said, 'movement means there is suffering.' If one attains stillness and no-thought, that is the wonderful bliss of Nirvana. Therefore, it is known that the current movement has the suffering of birth and death. The cause of movement and the result of suffering do not have different times, so it is said, 'inseparable.' Although this is a moving thought, it is extremely subtle, the aspect of conditioned arising, where the subject and object are not distinct, which is the self-nature division of the Alaya consciousness (ālaya-vijñāna). As the Treatise on No-Aspect says: 'Question: What is the aspect and realm of this consciousness? Answer: The aspect and realm are inseparable, one entity without difference.' It should be known that this is speaking about the karma-aspect meaning of the Alaya consciousness. The following two are explained in terms of the two divisions of the seeing-aspect of the original consciousness.
The second is the Aspect of Perceiver (darśana-rupa), which is the turning aspect (pravrtti-rupa). Based on the preceding karma-aspect, it turns into the perceiver, so it is said, 'because based on movement, there is perception.' If based on the nature-pure gate, there is no perception, so it is said, 'no movement means no perception.' This shows by contrast that perception necessarily depends on movement. In this way, although the turning aspect has the ability to perceive, because the realm is subtle, it is still indistinguishable. As the Compendium of Topics (Samgraha)
云。意識緣三世境及非三世境。是則可知。此識所緣境不可知故。既云所緣不可知。即約能緣以明本識轉相義也。
三者境界相以依能見故境界妄現離見則無境界 第三境界相。即是現相。依前轉相能現境界。故云依見故境界妄現。下反舉釋可知。如楞伽云。譬如明鏡持諸色像。現識處現亦復如是。又此論下文明現識云。謂能現一切境界。猶如明鏡現於色像。現識亦爾。乃至以一切時任運而起常在前故。此等並約本識現相義說。此之現相常在本識。何況轉相業相在六七識耶。此三並由根本無明動本靜心成此三細。即不相應心。屬賴耶位攝○自下境界為緣生六種粗相。即分別事識也。如楞伽經云。境界風所動種種諸識浪等。此之謂也。問三細屬賴耶。六粗屬意識。何故不說末那識耶。答。有二義意。一前既說賴耶。末那必執相應。故不別說。故瑜伽云。賴耶識起必二識相應故。又由意識緣外境時。必內依末那為染污根方得生起。是故次說六粗。必內依末那故。亦不別說。二以義不便故。略不說之。不便相者。以無明住地動本靜心。令起和合成梨耶。末那既無此義。故前三細中略不說。又由外境牽起事識。末那無緣外境義故。六粗中亦略不說。亦可計內為我屬前三細。計外為我所屬后六粗。故略不論也。楞伽中亦同
【現代漢語翻譯】 現代漢語譯本 問：意識所緣的三世境（過去、現在、未來）以及非三世境，由此可知，這個識所緣的境界是不可知的。既然說所緣是不可知的，那就是從能緣的角度來說明本識的轉變相。
三、境界相：因為依賴能見，所以境界虛妄顯現；離開能見，就沒有境界。第三個是境界相，也就是現相。依賴前面的轉相，才能顯現境界，所以說『依賴能見，所以境界虛妄顯現』。下面的反問和解釋可以知道這個道理。如《楞伽經》（Laṅkāvatāra Sūtra）所說：『譬如明鏡，持諸色像，現識處現，亦復如是。』又，此論下面明白地說現識：『謂能現一切境界，猶如明鏡現於色像，現識亦爾。』乃至『以一切時任運而起，常在前故』。這些都是從本識的現相義來說的。這個現相常在本識中，何況轉相、業相在第六識、第七識呢？這三種細相都是由於根本無明（fundamental ignorance）動搖了本來的清凈心而形成的，是不相應行心，屬於阿賴耶識（Ālaya-vijñāna）所攝。
從境界為緣，產生六種粗相，也就是分別事識。如《楞伽經》所說：『境界風所動，種種諸識浪等』，就是這個意思。問：三細相屬於阿賴耶識，六粗相屬於意識，為什麼不說末那識（Manas-vijñāna）呢？答：有兩個意思。第一，前面既然說了阿賴耶識，末那識必定執著相應，所以不另外說。所以《瑜伽師地論》（Yogācārabhūmi-śāstra）說：『阿賴耶識起，必定二識相應』。又因為意識緣外境時，必定內在依賴末那識作為染污的根源才能生起，所以接著說六粗相，必定內在依賴末那識，因此也不另外說。第二，因為義理上不方便，所以省略不說。不方便之處在於，因為無明住地動搖了本來的清凈心，才令和合成為阿梨耶識（Ālaya-vijñāna），末那識沒有這個意義，所以在前面的三細相中省略不說。又因為外境牽引而生起事識，末那識沒有緣外境的意義，所以在六粗相中也省略不說。也可以說，計較內在為我，屬於前面的三細相；計較外在為我，屬於後面的六粗相，所以省略不論。《楞伽經》中也是這樣。
【English Translation】 English version Question: Consciousness is conditioned by the realms of the three times (past, present, and future) and the realms that are not of the three times. From this, it can be known that the realm conditioned by this consciousness is unknowable. Since it is said that what is conditioned is unknowable, it is from the perspective of the conditioner that the transformative aspect of the original consciousness is explained.
Third, the aspect of the objective realm: Because it relies on the ability to see, the objective realm appears falsely; without the ability to see, there is no objective realm. The third is the aspect of the objective realm, which is the manifested aspect. It relies on the preceding transformative aspect to manifest the objective realm, hence it is said, 'Because it relies on seeing, the objective realm appears falsely.' The following rhetorical question and explanation clarify this principle. As the Laṅkāvatāra Sūtra says: 'For example, a bright mirror holds various images; the manifestation of consciousness is also like this.' Furthermore, this treatise clearly states regarding the manifested consciousness: 'It can manifest all objective realms, just as a bright mirror reflects images; the manifested consciousness is also like this,' and even 'It arises effortlessly at all times and is always present.' These all speak of the meaning of the manifested aspect of the original consciousness. This manifested aspect is always in the original consciousness, let alone the transformative and karmic aspects in the sixth and seventh consciousnesses. These three subtle aspects are all formed because fundamental ignorance (Avidyā) stirs the originally pure mind, and they are non-associated mental formations, belonging to the Ālaya-vijñāna.
From the objective realm as a condition, six coarse aspects arise, which are the discriminating consciousness. As the Laṅkāvatāra Sūtra says: 'Moved by the wind of the objective realm, various waves of consciousness arise,' which is what this means. Question: The three subtle aspects belong to the Ālaya-vijñāna, and the six coarse aspects belong to the consciousness; why is the Manas-vijñāna not mentioned? Answer: There are two reasons. First, since the Ālaya-vijñāna has already been mentioned, the Manas-vijñāna must be clinging to it, so it is not mentioned separately. Therefore, the Yogācārabhūmi-śāstra says: 'When the Ālaya-vijñāna arises, the two consciousnesses must be associated.' Also, because when the consciousness conditions external realms, it must internally rely on the Manas-vijñāna as the source of defilement in order to arise, the six coarse aspects are mentioned next, necessarily relying internally on the Manas-vijñāna, so it is not mentioned separately. Second, because it is not convenient in terms of meaning, it is omitted. The inconvenience lies in the fact that because the fundamental ignorance stirs the originally pure mind, it causes the combination to become the Ālaya-vijñāna; the Manas-vijñāna does not have this meaning, so it is omitted in the preceding three subtle aspects. Also, because external realms pull and cause the arising of the discriminating consciousness, the Manas-vijñāna does not have the meaning of conditioning external realms, so it is also omitted in the six coarse aspects. It can also be said that calculating the internal as self belongs to the preceding three subtle aspects; calculating the external as self belongs to the following six coarse aspects, so it is omitted. The Laṅkāvatāra Sūtra is also the same.
此說。故彼經云。大慧。略說有三種識。廣說有八相。何等為三。謂真識。現識。分別事識。乃至廣說。經中現識。即是三細中現相也。分別事識。即是下六粗也。所以知者。彼經下釋分別事識中。乃云攀緣外境界起於事識等。故知事識非是末那。此論下文並亦同此。宜可記之。釋文中有二。謂總標別釋。
以有境界緣故復生六種相云何為六 別釋中六相即為六段。各先標后釋。此六之中。總有三對。謂初二為一對。謂事識中細惑。執境法為實故。六染中同是法執。地上菩薩所斷。亦入下五意內攝。以有依止義故。次二為一對。謂事識中粗惑。於前實境上覆起貪瞋等惑。即是下入五意后別明意識。取著轉深計我我所等。六染中二乘等所斷也。后二為一對。謂依惑造業。苦報長淪也。
一者智相依于境界心起分別愛與不愛故 初言智相者。謂於前現識所現相上。不了自心現故。始起慧數分別染凈執有定性。故云依于境界乃至不愛故也。
二者相續相依于智故生其苦樂覺心起念相應不斷故 二相續中依于智者。明起所依。謂依前分別。愛境起樂覺受。不愛境起苦受。數數起念相續現前。此明自相續也。又能起惑潤業。引持生死。即令他相續。故下文云住持苦樂等也。故云生其乃至不斷故也。
三
【現代漢語翻譯】 現代漢語譯本：
這是經文中的說法。所以那部經中說：『大慧（Mahamati，菩薩名）。簡略地說有三種識，詳細地說有八種相。哪三種呢？就是真識（true consciousness）、現識（appearing consciousness）、分別事識（discriminating consciousness）。』乃至廣說。經中的現識，就是三細（three subtle aspects of consciousness）中的現相（appearing aspect）。分別事識，就是下面的六粗（six coarse aspects of consciousness）。為什麼知道是這樣呢？因為那部經下面解釋分別事識時，說到攀緣外境界而生起事識等等。所以知道事識不是末那識（Manas-vijnana，意識）。這篇論的下文也與此相同，應該記住。釋文中有兩種，即總標和別釋。 因為有境界作為所緣，所以又生起六種相。什麼是六種相呢？』別釋中六相即分為六段，各段先標后釋。這六種相中，總共有三對。第一對是事識中的細微迷惑，執著境界法為真實。與六染（six defilements）中相同，都是法執（attachment to phenomena）。地上菩薩所斷除的，也歸入下面的五意（five kinds of thoughts）中攝，因為有依止的意義。第二對是事識中的粗重迷惑，在前面的真實境界上又生起貪（greed）、嗔（hatred）等迷惑。這就是下面歸入五意后，特別說明的意識（consciousness），取著越來越深，計較我（self）和我所（what belongs to self）等等。與六染中二乘（two vehicles，聲聞和緣覺）等所斷除的相同。第三對是依著迷惑造作惡業，遭受苦報而長久沉淪。 第一，智相（aspect of wisdom），依于境界，心中生起分別，愛（love）與不愛（hate）。』最初說的智相，是指在前現識所顯現的相上，不瞭解是自己心識的顯現，開始生起慧數（number of wisdom）分別染凈，執著有固定的性質。所以說依于境界，乃至不愛。 第二，相續相（aspect of continuity），依于智相，生起苦樂覺受，心中生起念頭，相應不斷。』第二相續相中，依于智相，說明生起的所依。就是依著前面的分別，愛著境界就生起快樂的感受，不愛境界就生起痛苦的感受，屢次生起念頭，相續不斷地顯現。這是說明自身的相續。又能生起迷惑，滋潤業力，牽引和維持生死輪迴，也使他人的相續如此。所以下文說住持苦樂等等。所以說生起苦樂覺受，乃至不斷。
【English Translation】 English version:
This is what is said in the sutra. Therefore, that sutra says: 'Mahamati (Bodhisattva's name). Briefly speaking, there are three kinds of consciousness; extensively speaking, there are eight aspects. What are the three? They are true consciousness (真識), appearing consciousness (現識), and discriminating consciousness (分別事識).' And so on. The appearing consciousness in the sutra is the appearing aspect (現相) among the three subtle aspects of consciousness (三細). The discriminating consciousness is the six coarse aspects of consciousness (六粗) mentioned below. How do we know this? Because the sutra below, in explaining the discriminating consciousness, says that it arises from clinging to external realms, and so on. Therefore, we know that discriminating consciousness is not Manas-vijnana (末那識, mind consciousness). The following text of this treatise is also the same, and it should be remembered. There are two types of explanation in the commentary: general statement and specific explanation. 'Because there are objects as conditions, six kinds of aspects arise again. What are the six aspects?' The six aspects in the specific explanation are divided into six sections, each section first stating the topic and then explaining it. Among these six aspects, there are three pairs in total. The first pair is the subtle delusion in discriminating consciousness, clinging to the phenomena of the realm as real. Similar to the six defilements (六染), it is also attachment to phenomena (法執). What is eliminated by Bodhisattvas on the ground is also included in the five kinds of thoughts (五意) below, because it has the meaning of reliance. The second pair is the coarse delusion in discriminating consciousness, arising greed (貪), hatred (嗔), and other delusions on the previous real realm. This is the consciousness (意識) specifically explained after being included in the five thoughts below, clinging more and more deeply, calculating self (我) and what belongs to self (我所), and so on. Similar to what is eliminated by the two vehicles (二乘, Sravakas and Pratyekabuddhas) in the six defilements. The third pair is creating bad karma based on delusion, suffering the retribution of suffering and sinking for a long time. 'First, the aspect of wisdom (智相), relying on the realm, the mind arises with discrimination, love (愛) and hate (不愛).' The initial saying of the aspect of wisdom refers to the aspect manifested by the previous appearing consciousness, not understanding that it is the manifestation of one's own mind, and beginning to arise with the number of wisdom (慧數) discriminating purity and impurity, clinging to having a fixed nature. Therefore, it is said to rely on the realm, and even hate. 'Second, the aspect of continuity (相續相), relying on the aspect of wisdom, giving rise to the feeling of suffering and happiness, the mind arises with thoughts, corresponding continuously.' In the second aspect of continuity, relying on the aspect of wisdom, it explains the basis of arising. That is, relying on the previous discrimination, loving the realm gives rise to the feeling of happiness, not loving the realm gives rise to the feeling of suffering, repeatedly arising with thoughts, continuously manifesting. This explains the continuity of oneself. It can also give rise to delusion, nourish karma, lead and maintain the cycle of birth and death, and also make the continuity of others like this. Therefore, the following text says to maintain suffering and happiness, and so on. Therefore, it is said to give rise to the feeling of suffering and happiness, and even continuously.
者執取相依于相續緣念境界住持苦樂心起著故 三執取相者。謂於前苦樂等境。不了虛無。深起取著。故下文云。即此相續識。依諸凡夫取著轉深。計我我所等也。言依于相續乃至苦樂者。是前相續相也。心起著者。是此執取相也。
四者計名字相依于妄執分別假名言相故 四計名字相者。依前顛倒。所執相上。更立名言。是分別故。楞伽云。相名常相隨。而生諸妄想。故云依于妄執等也。上來起惑。自下造業感報。
五者起業相依于名字尋名取著造種種業故 五起業者。謂著相計名。依此粗惑。發動身口造一切業。即苦因也。
六者業系苦相以依業受報不自在故 六業系苦者。業用已成。招果必然。循環諸道生死長縛。故云依業受果不自在也。上來末相竟○當知下第三結末歸本。
當知無明能生一切染法 如前三細六粗。總攝一切染法。皆因根本無明不了真如而起。故云當知無明能生一切染法也○自下釋所以。
以一切染法皆是不覺相故 疑雲。染法多種差別不同。如何根本唯一無明。釋云。染法雖多。皆是無明之氣。悉不覺之差別相。故不異不覺也。故云以一切染法皆是不覺相也。上來總釋不覺義。即約染法辨心生滅竟○自下第三明染凈同異之相。于中有三。初總標。次列名。后
【現代漢語翻譯】 現代漢語譯本：二、執取相：這是指眾生執著于相續的緣念境界，安住于苦樂之中，心中生起強烈的執著。因此，下文說：『即此相續識，依諸凡夫取著轉深，計我我所等也。』這裡所說的『依于相續乃至苦樂』，就是指前面的相續相。『心起著者』，就是指這個執取相。 三、計名字相：這是指眾生依賴於虛妄的執著，分別假立名言。因為這是分別的緣故。《楞伽經》說：『相名常相隨，而生諸妄想。』所以說『依于妄執等也』。以上是生起迷惑，下面是造業感果報。 四、起業相：這是指眾生依賴於名字，尋名取著，造作種種的業。這是苦的根源。 五、業系苦相：這是指業力已經形成，招感果報是必然的，在各個道中循環，生死長久地束縛著。所以說『依業受果不自在也』。以上是末相的結束。下面第三部分總結歸於根本。 應當知道，無明能夠產生一切染污的法。就像前面的三細六粗，總括了一切染污的法，都是因為根本無明不了達真如而產生的。所以說『當知無明能生一切染法也』。下面解釋原因。 因為一切染污的法都是不覺的相。有人會疑惑說：染污的法多種多樣，差別不同，為什麼根本只有一個無明？解釋說：染污的法雖然多，都是無明的氣息，都是不覺的差別相，所以不異於不覺。所以說『以一切染法皆是不覺相也』。以上是總的解釋不覺的含義，即從染污的法來辨別心生滅的結束。下面第三部分說明染污和清凈的同異之相。其中有三部分，首先是總的標示，其次是列出名稱，最後是……
【English Translation】 English version: Second, the Attachment Phase: This refers to sentient beings' attachment to the continuous stream of conditioned thoughts, dwelling in suffering and pleasure, with strong attachments arising in their minds. Therefore, the following text says: 'This continuous consciousness, based on the attachments of ordinary people, deepens, leading to the calculation of self and what belongs to self, etc.' The phrase 'based on the continuous stream, even suffering and pleasure' refers to the preceding phase of continuity. 'Attachments arising in the mind' refers to this phase of attachment. Third, the Naming Phase: This refers to sentient beings relying on false attachments, falsely establishing names and words. Because this is discrimination. The Laṅkāvatāra Sūtra says: 'Name and form constantly accompany each other, giving rise to various delusions.' Therefore, it says 'based on false attachments, etc.' The above is the arising of delusion; the following is the creation of karma and the experiencing of its results. Fourth, the Karma-Creating Phase: This refers to sentient beings relying on names, seeking and clinging to names, creating various karmas. This is the root of suffering. Fifth, the Karma-Bound Suffering Phase: This refers to the fact that once the power of karma has been formed, the reaping of its results is inevitable, cycling through various realms, with birth and death binding us for a long time. Therefore, it says 'relying on karma, receiving results without freedom.' The above is the end of the subtle phases. Below, the third part summarizes and returns to the root. It should be known that ignorance (avidyā) can generate all defiled dharmas. Like the preceding three subtle and six coarse phases, they encompass all defiled dharmas, all arising because of the fundamental ignorance not understanding Suchness (tathatā). Therefore, it says 'It should be known that ignorance can generate all defiled dharmas.' Below explains the reason. Because all defiled dharmas are the aspect of non-awakening. Someone might doubt: Defiled dharmas are diverse and different, why is there only one fundamental ignorance? The explanation is: Although defiled dharmas are many, they are all the breath of ignorance, all the different aspects of non-awakening, so they are not different from non-awakening. Therefore, it says 'Because all defiled dharmas are the aspect of non-awakening.' The above is the general explanation of the meaning of non-awakening, that is, distinguishing the arising and ceasing of the mind from defiled dharmas. Below, the third part explains the similarities and differences between defilement and purity. Among them, there are three parts, first is the general indication, second is the listing of names, and finally...
廣辨。
複次覺與不覺有二種相云何為二一者同相二者異相 辨中初同后異。同中三。初喻次合後引證。
同相者譬如種種瓦器皆同微塵性相 初言同相者。染凈二法同以真如為體。真如以此二法為相。故云同性相。種種瓦器譬染凈法也。皆同塵性者。器以塵為性也。塵以器為相。故云微塵性相也。
如是無漏無明種種業幻。皆同真如性相 閤中言無漏者。始本二覺也。無明者。本末不覺也。此二皆有業用顯現而非實有。故云業幻。此等合種種器也。皆同真如性相者。以動真如門作此生滅門中染凈二法。更無別體故云性也。真如亦以此二法為相。凈相可知。其染相者。下文云。但以無明而熏習故即有染相。
是故修多羅中依於此義說一切眾生本來常住入于涅槃菩提之法非可修相非可作相畢竟無得 引證中依於此義乃至涅槃者。依此同相門。如上本末不覺。本來即真如。故說一切眾生性自涅槃不更滅度。故經云。一切眾生即涅槃相不復更滅。言菩提之法乃至無得者。依此同相門。如上始本二覺。即是真如。故諸佛菩提非修得也。又前約不覺即如故。眾生舊來入涅槃。今約覺亦即真故。諸佛菩提無新得也。言非可修相者。望前涅槃非是了因修顯故。言非可作相者。望前菩提非是生因所作故。畢竟
【現代漢語翻譯】 現代漢語譯本： 廣辨。
再次，覺悟與不覺悟有兩種相狀，什麼是這兩種相狀？一是同相，二是異相。辨析中先說同相，后說異相。同相中分三部分。首先是比喻，其次是合喻，最後是引證。
同相是說，譬如各種各樣的瓦器，都同樣具有微塵的性質和相狀。初句說同相，是指染法和凈法都以真如為本體，真如以這兩種法為相狀，所以說是同性相。各種瓦器比喻染凈之法。都同樣具有微塵的性質，是指瓦器以微塵為性質。微塵以瓦器為相狀，所以說是微塵性相。
如同無漏智和無明，以及種種業的幻化，都同樣具有真如的性質和相狀。合喻中說無漏，指的是始覺和本覺。無明，指的是本覺和末覺。這二者都有業用顯現，但並非真實存在，所以說是業幻。這些相當於各種瓦器。都同樣具有真如的性質和相狀，是因為依于動用真如門，才有了生死門中的染凈二法，沒有其他的本體，所以說是性。真如也以這兩種法為相狀。凈相容易理解。至於染相，下文說：『只是因為無明的熏習，才有了染相。』
所以修多羅（sūtra，佛經）中依據這個道理說，一切眾生本來常住于涅槃（nirvāṇa，寂滅）之中，菩提（bodhi，覺悟）之法不是可以修習的相狀，不是可以造作的相狀，畢竟沒有什麼可以得到的。引證中說，依據這個道理乃至涅槃，是依據這個同相門。如上所說，本覺和末覺，本來就是真如，所以說一切眾生自性本來就入于涅槃，不再需要滅度。所以經中說：『一切眾生即是涅槃相，不再需要滅度。』說到菩提之法乃至沒有什麼可以得到的，是依據這個同相門。如上所說，始覺和本覺，就是真如，所以諸佛的菩提不是修習而得的。而且，前面是從不覺即是真如的角度來說，眾生本來就入于涅槃。現在是從覺悟也即是真如的角度來說，諸佛的菩提沒有什麼新得到的。說到不是可以修習的相狀，是相對於前面的涅槃來說，不是通過了因修習而顯現的。說到不是可以造作的相狀，是相對於前面的菩提來說，不是通過生因所造作的。畢竟
【English Translation】 English version: Extensive Elucidation.
Furthermore, there are two aspects of enlightenment and non-enlightenment. What are these two aspects? First, the aspect of sameness; second, the aspect of difference. In the elucidation, sameness is discussed first, followed by difference. Within sameness, there are three parts: first, a metaphor; second, a synthesis; and third, a citation.
The aspect of sameness is like various kinds of earthenware, all sharing the same nature and characteristics of fine dust. The initial statement about the aspect of sameness means that defiled and pure dharmas share True Thusness as their essence. True Thusness takes these two dharmas as its characteristics, hence the term 'same nature and characteristics.' Various earthenware vessels are a metaphor for defiled and pure dharmas. 'All sharing the nature of fine dust' means that the vessels have dust as their nature. Dust takes the vessels as its characteristics, hence the term 'nature and characteristics of fine dust.'
Likewise, non-outflow wisdom (anāsrava-jñāna) and ignorance (avidyā), along with the various illusions of karma, all share the same nature and characteristics of True Thusness. In the synthesis, 'non-outflow' refers to the initial and original enlightenment. 'Ignorance' refers to the original and final non-enlightenment. Both of these have karmic functions that appear but are not truly existent, hence the term 'karmic illusions.' These are equivalent to the various vessels. 'All sharing the same nature and characteristics of True Thusness' is because, relying on the dynamic True Thusness gate, these defiled and pure dharmas arise within the gate of birth and death, with no other essence, hence the term 'nature.' True Thusness also takes these two dharmas as its characteristics. The pure aspect is easily understood. As for the defiled aspect, the text below states: 'It is only because of the熏習 (xūnxí, perfuming) of ignorance that defiled aspects arise.'
Therefore, in the sūtras, based on this principle, it is said that all sentient beings are originally abiding in nirvāṇa (extinction), and the dharma of bodhi (enlightenment) is not an aspect that can be cultivated, not an aspect that can be created, and ultimately nothing can be attained. In the citation, 'based on this principle, even nirvāṇa' refers to relying on this gate of sameness. As mentioned above, original and final non-enlightenment are originally True Thusness, hence it is said that the nature of all sentient beings is inherently nirvāṇa, requiring no further extinction. Therefore, the sūtra says: 'All sentient beings are the aspect of nirvāṇa, requiring no further extinction.' 'The dharma of bodhi, and ultimately nothing can be attained' refers to relying on this gate of sameness. As mentioned above, initial and original enlightenment are True Thusness, hence the bodhi of all Buddhas is not attained through cultivation. Moreover, previously, from the perspective of non-enlightenment being True Thusness, sentient beings originally enter nirvāṇa. Now, from the perspective of enlightenment also being True Thusness, the bodhi of all Buddhas is nothing newly attained. 'Not an aspect that can be cultivated' is in relation to the preceding nirvāṇa, not manifested through the cultivation of the causal factor. 'Not an aspect that can be created' is in relation to the preceding bodhi, not created by the causal factor of arising. Ultimately
無得者。此之二果即性凈本有故無得也○自下釋伏疑。疑雲。若眾生已入本來涅槃更無新滅。即已同諸佛。何故不能現報化等色身耶。
亦無色相可見而有見色相者唯是隨染業幻所作非是智色不空之性以智相無可見故 釋云。法性自體本無色相可見。如何使現色等耶。故云亦無色相可見。又疑雲。若以法性非是色相可見法故不現二色者。諸佛何故現報化等種種色耶。釋云。彼見諸佛種種色等者。並是隨眾生染幻。心中變異顯現。屬后異相門。非此同相門中。本覺智內有此色礙不空之性也。又亦可本覺不空恒沙德中亦無此色相故。云而見色相乃至不空之性也。何以得知彼法體中無色相者。釋云。以本覺智相非是可見之法故也○異相中先喻后合。
言異相者如種種瓦器各各不同如是無漏無明隨染幻差別性染幻差別故 閤中隨染幻差別者。是無漏法也。性染幻差別者。是無明法也。以彼無明迷平等理。是故其性自是差別。故下文云。如是無明自性差別故也。諸無漏法順平等性。直論其性。則無差別。但隨染法差別相故。說無漏法有差別耳。如下文中對業識等差別染法故。說本覺恒沙性德。又由對治彼染法差別故。成始覺萬德差別也。如是染凈皆是真如隨緣顯現。似有而無體。故通名幻也。上來染凈不同。釋心生
【現代漢語翻譯】 現代漢語譯本：無所得。這兩種果位（指本覺和始覺）即是自性清凈，本來就具有的，所以說無所得。下面解釋先前埋下的疑問。有人會問：如果眾生已經進入本來的涅槃，不再有新的滅度，那就已經和諸佛一樣了。為什麼不能顯現報身、化身等色身呢？ 也沒有色相可以被看見，而能看見色相的，都只是隨順染業幻化所產生的，不是本覺智慧之色不空的體性。因為智慧的相狀是不可見的。解釋說：法性的自體本來就沒有色相可以被看見，怎麼能使它顯現色身等呢？所以說也沒有色相可以被看見。又有人會問：如果因為法性不是色相可見的法，所以不顯現報身、化身等色身，那麼諸佛為什麼顯現報身、化身等種種色身呢？解釋說：他們所見到的諸佛種種色身等，都是隨著眾生染污的幻覺，在心中變異顯現的，屬於後面的異相門，不是此同相門中，本覺智慧內有此色礙不空的體性。又或者也可以說，本覺不空，在恒河沙數功德中，也沒有這種色相，所以說能看見色相，乃至不空的體性。憑什麼知道那法體中沒有色相呢？解釋說：因為本覺智慧的相狀不是可以被看見的法。 異相中先用比喻，然後結合實際。所說的異相，就像種種瓦器，各個不同。同樣，無漏（指清凈的智慧）和無明（指迷惑）隨著染污的幻化而有差別。因為自性染污的幻化有差別。 結合實際中，隨染幻差別的是無漏法。性染幻差別的是無明法。因為那無明迷惑了平等的真理，所以它的自性自然是差別。所以下文說：像這樣，無明的自性是差別。各種無漏法順應平等的自性，直接說它的自性，就沒有差別。只是隨著染法的差別相，才說無漏法有差別罷了。如下文中，針對業識等差別的染法，才說本覺有恒河沙數的自性功德。又由於對治那些染法的差別，才成就始覺的萬德差別。像這樣，染和凈都是真如隨著因緣顯現，看似有而沒有實體，所以都通稱為幻。上面所說染和凈的不同，解釋了心生起的過程。
【English Translation】 English version: There is no attainment. These two fruits (referring to original enlightenment (本覺, Benjue) and initial enlightenment (始覺, Shijue)) are intrinsically pure and originally possessed, hence there is no attainment. The following explains the previously buried doubt. Someone might ask: If sentient beings have already entered original Nirvana (涅槃, Niepan) and there is no new extinction, then they are already the same as all Buddhas. Why can't they manifest reward bodies (報身, Baoshen), transformation bodies (化身, Huashen), and other forms? Also, there are no forms that can be seen, and those who can see forms are only produced by following the illusions of defiled karma; they are not the non-empty nature of the form of original wisdom, because the appearance of wisdom is invisible. Explanation: The self-nature of Dharma (法, Fa) originally has no form that can be seen. How can it be made to manifest forms, etc.? Therefore, it is said that there are no forms that can be seen. Someone might also ask: If the Buddhas do not manifest reward bodies, transformation bodies, and other forms because the Dharma-nature is not a Dharma that can be seen in form, then why do the Buddhas manifest various forms such as reward bodies and transformation bodies? Explanation: What they see as the various forms of the Buddhas, etc., are all manifested in the mind as variations following the illusions of sentient beings' defilements, belonging to the subsequent aspect of difference (異相, Yixiang), not within the aspect of sameness (同相, Tongxiang) here, where the original wisdom has this non-empty nature of form obstruction. Alternatively, it can also be said that original enlightenment is not empty, and there is no such form among the countless virtues, so it is said that one can see forms, and even the non-empty nature. How do we know that there is no form in that Dharma-body? Explanation: Because the appearance of original wisdom is not a Dharma that can be seen. In the aspect of difference, first use a metaphor, then combine with reality. The so-called aspect of difference is like various tiles, each different. Similarly, non-outflow (無漏, Wulou) (referring to pure wisdom) and ignorance (無明, Wuming) differ according to the illusions of defilement. Because the illusions of defilement of self-nature are different. In combining with reality, what differs according to the illusions of defilement is the non-outflow Dharma. What differs according to the self-nature of defilement is ignorance. Because that ignorance confuses the truth of equality, its self-nature is naturally different. Therefore, the following text says: Like this, the self-nature of ignorance is different. The various non-outflow Dharmas conform to the self-nature of equality, and directly speaking of its self-nature, there is no difference. It is only according to the different aspects of defiled Dharmas that it is said that non-outflow Dharmas have differences. As in the following text, it is only in response to the different defiled Dharmas such as karma consciousness (業識, Yeshi) that it is said that original enlightenment has countless self-nature virtues. Also, because of counteracting those differences in defiled Dharmas, the myriad virtues of initial enlightenment are achieved. Like this, defilement and purity are both manifestations of Suchness (真如, Zhenru) following conditions, seemingly existent but without substance, so they are all commonly called illusions. The differences between defilement and purity mentioned above explain the process of the arising of the mind.
滅竟○自下第二釋上立義分中因緣。于中有二。初明生滅因緣義。后從無明所起識下。顯所依因緣體。前中有二。初總標。后別釋。
複次生滅因緣者所謂眾生依心意意識轉故 標中言因緣者。梨耶心體不守自性。是生滅因。根本無明熏動心體。是生滅緣。又復無明住地諸染根本。是生滅因。外妄境界動起識浪。是生滅緣。依是二義以顯因緣。諸識生滅相集而生。故名眾生。而無別體。唯依心體。故言依心。即是梨耶自相心也。能依眾生。是意意識。依心體起故云轉。轉者起也○下別釋中初問。
此義云何 此心作眾生義云何也○下別顯示。于中有三。先釋所依心。次釋意轉。后釋意識轉。
以依阿梨耶識。說有無明 初中言阿梨耶者。是上所說心。即是生滅之因。有無明者。于梨耶識二義中。此是不覺義。即生滅之緣。欲明依此因緣意意識轉故。言以依等也。上總中略標其因故。但言依心。此別釋中具顯因緣故。說依心有無明也。問上說依覺有不覺。由此不覺力故。動彼心體令起滅和合。方有梨耶業識等。何故此中說依梨耶有無明乎。答此有三釋。一由梨耶有二義故。謂由無明動真心成梨耶。又即此梨耶還與彼無明為依。以不相離故。何者。謂依迷起似故。即動真心起業識。迷似為實故。即依梨
【現代漢語翻譯】 現代漢語譯本： 滅盡章第二部分解釋了前面確立的意義，即因緣。其中包含兩個方面：首先闡明生滅的因緣意義；然後從『無明所起的識』開始，揭示所依賴的因緣本體。前面一部分又包含兩個方面：首先是總體的標示，然後是分別的解釋。
『複次生滅因緣者，所謂眾生依心意意識轉故』——標示中說的『因緣』，是指阿梨耶識（Ālaya-vijñāna，又稱藏識，儲存一切種子）的本體不守自性，這是生滅的因；根本無明（Avidyā，對事物真相的迷惑）熏動心體，這是生滅的緣。此外，無明住地（Avidyā-bhūmi，無明存在的處所）的各種染污根本是生滅的因，外在虛妄境界動起識浪是生滅的緣。依據這兩種意義來顯示因緣。各種識的生滅相聚集而生，所以稱為眾生，而沒有別的本體，唯獨依賴心體，所以說『依心』，就是阿梨耶識的自相心。能依賴的是意和意識，因為它們依賴心體而生起，所以說『轉』，『轉』就是生起的意思。
下面是分別解釋，其中包含三個方面：首先解釋所依賴的心，其次解釋意的運轉，最後解釋意識的運轉。
『此義云何？』——這個心如何作為眾生的意義呢？
下面是分別顯示。其中包含三個方面：首先解釋所依的心，其次解釋意的運轉，最後解釋意識的運轉。
『以依阿梨耶識，說有無明』——首先，阿梨耶識就是上面所說的心，是生滅的因；『有無明』，在阿梨耶識的兩種意義中，這是不覺的意義，是生滅的緣。想要說明意和意識依賴這個因緣而運轉，所以說『以依等』。上面總標中略微標示了它的因，所以只說『依心』；這裡分別解釋中詳細顯示因緣，所以說『依心有無明』。有人問：上面說依賴覺悟有不覺悟，由於這個不覺悟的力量，動搖那個心體，使它生起滅和合，才有了阿梨耶業識等。為什麼這裡說依賴阿梨耶識有無明呢？回答是：這裡有三種解釋。第一，由於阿梨耶識有兩種意義，即由於無明動搖真心而成就阿梨耶識，又因為阿梨耶識還不與那個無明作為所依，因為它們不相分離。為什麼呢？因為依賴迷惑而生起相似的現象，即動搖真心而生起業識，迷惑相似的現象為真實，即依賴阿梨耶識。
【English Translation】 English version: The second chapter on Extinction explains the previously established meaning, which is causality. It contains two aspects: first, it clarifies the meaning of the causality of arising and ceasing; then, starting from 'the consciousness arising from ignorance', it reveals the essence of the causality on which it depends. The former part contains two aspects: first, the overall indication, and then the separate explanations.
'Furthermore, the causality of arising and ceasing is such that sentient beings rely on mind, thought, and consciousness to transform'—The 'causality' mentioned in the indication refers to the fact that the essence of Ālaya-vijñāna (storehouse consciousness, storing all seeds) does not maintain its own nature; this is the cause of arising and ceasing. Fundamental Avidyā (ignorance, delusion about the true nature of things) agitates the mind-essence; this is the condition of arising and ceasing. In addition, the roots of various defilements in the Avidyā-bhūmi (the place where ignorance exists) are the cause of arising and ceasing, and the external, illusory realms stir up waves of consciousness, which are the condition of arising and ceasing. These two meanings are used to reveal causality. The phases of arising and ceasing of various consciousnesses gather and arise, so they are called sentient beings, but there is no other essence; they rely solely on the mind-essence, so it is said 'rely on mind', which is the self-nature mind of Ālaya-vijñāna. What can rely are thought and consciousness, because they arise depending on the mind-essence, so it is said 'transform'; 'transform' means to arise.
The following is a separate explanation, which contains three aspects: first, explaining the mind on which it depends; second, explaining the transformation of thought; and third, explaining the transformation of consciousness.
'What is the meaning of this?'—How does this mind act as the meaning of sentient beings?
The following is a separate display. It contains three aspects: first, explaining the mind on which it depends; second, explaining the transformation of thought; and third, explaining the transformation of consciousness.
'Because it relies on Ālaya-vijñāna, it is said there is ignorance'—First, Ālaya-vijñāna is the mind mentioned above, which is the cause of arising and ceasing; 'there is ignorance', in the two meanings of Ālaya-vijñāna, this is the meaning of non-awakening, which is the condition of arising and ceasing. Wanting to explain that thought and consciousness transform depending on this causality, so it is said 'because it relies on, etc.'. The overall indication above briefly indicated its cause, so it only said 'rely on mind'; here, the separate explanation shows the causality in detail, so it says 'rely on mind, there is ignorance'. Someone asks: Above it was said that relying on awakening there is non-awakening, and due to the power of this non-awakening, it shakes that mind-essence, causing it to arise, cease, and combine, and then there are Ālaya karmic consciousnesses, etc. Why does it say here that relying on Ālaya-vijñāna there is ignorance? The answer is: There are three explanations here. First, because Ālaya-vijñāna has two meanings, that is, because ignorance shakes the true mind and accomplishes Ālaya-vijñāna, and also because Ālaya-vijñāna still does not take that ignorance as its basis, because they are inseparable. Why? Because relying on delusion, similar phenomena arise, that is, shaking the true mind and arising karmic consciousness, mistaking similar phenomena as real, that is, relying on Ālaya-vijñāna.
耶而有無明也。二云。梨耶有二義。謂覺不覺。前別就其本。說依覺有不覺。今就末位論。故云依梨耶有無明也。此即二義中不覺義。在梨耶中故說依也。三云。此中正意唯取真心隨緣之義。此隨緣義難名目故。或就未起。說依真如有無明。或約已起。說依梨耶有無明。然此二名方盡其義。故文前後綺互言耳○不覺下次釋意轉。于中有三。初略明。次廣辨。后結歸心。初中即明五種識相。
不覺而起能見能現能取境界起念相續故說為意 不覺而起者。所依心體由無明熏舉體而動。即是業識也。前依梨耶有無明。即依似起迷。今熏凈心成梨耶。即依迷起似。此二義一時。說有前後耳。言能見者。即彼心體轉成能見。是轉識也。能現者。即彼心體覆成能現。即是現識。能取境界者。能取現識所現境界。是為智識。起念相續者。于所取境起諸粗念。是相續識。依此五義次第轉成依止。依止此義而生意識等。故說為意。故攝論云。意以能生依止為義也○此意下第二廣釋。于中二。初標次釋。釋中五意即為五段。各有標釋。
此意復有五種名云何為五一者名為業識謂無明力不覺心動故 初中言無明力者。謂根本無明。即所依緣也。明心不自起。起必由緣。不覺心動者。正明起相釋成業義。起動義是業義故。
【現代漢語翻譯】 現代漢語譯本 耶而有無明（avidyā，無知）也。二云：阿賴耶識（Ālaya-vijñāna，藏識）有二義，謂覺與不覺。前者別就其根本，說依覺而有不覺；今就末位論，故云依阿賴耶識有無明也。此即二義中不覺之義，在阿賴耶識中故說依也。三云：此中正意唯取真心隨緣之義。此隨緣義難名目故，或就未起，說依真如（Tathātā，如如）有無明；或約已起，說依阿賴耶識有無明。然此二名方盡其義，故文前後綺互言耳。不覺下次釋意轉，于中有三：初略明，次廣辨，后結歸心。初中即明五種識相。
『不覺而起能見能現能取境界起念相續故說為意』。不覺而起者，所依心體由無明熏，舉體而動，即是業識（Karma-vijñāna）也。前依阿賴耶識有無明，即依似起迷；今熏凈心成阿賴耶識，即依迷起似。此二義一時，說有前後耳。言能見者，即彼心體轉成能見，是轉識（Pravṛtti-vijñāna）也。能現者，即彼心體覆成能現，即是現識（Dṛśya-vijñāna）。能取境界者，能取現識所現境界，是為智識（Jñāna-vijñāna）。起念相續者，于所取境起諸粗念，是相續識（Saṃtati-vijñāna）。依此五義次第轉成依止，依止此義而生意識等，故說為意。故攝論云：『意以能生依止為義也』。此意下第二廣釋，于中二：初標次釋，釋中五意即為五段，各有標釋。
『此意復有五種名，云何為五？一者名為業識，謂無明力不覺心動故』。初中言無明力者，謂根本無明，即所依緣也。明心不自起，起必由緣。不覺心動者，正明起相釋成業義，起動義是業義故。
【English Translation】 English version It is due to ignorance (avidyā). Secondly, it is said that Ālaya-vijñāna (storehouse consciousness) has two meanings: awareness and unawareness. The former focuses on its origin, stating that unawareness arises from awareness. The latter discusses its final state, thus stating that ignorance arises from Ālaya-vijñāna. This refers to the unawareness aspect within the two meanings, and it is said to arise from it because it resides within Ālaya-vijñāna. Thirdly, it is said that the true intention here is to take the meaning of the true mind following conditions. Because this meaning of following conditions is difficult to name, it is said that ignorance arises from Tathātā (suchness) when it has not yet arisen, or that ignorance arises from Ālaya-vijñāna when it has already arisen. However, these two names fully express its meaning, hence the text uses both terms interchangeably. The following section explains the transformation of meaning from unawareness, which consists of three parts: a brief explanation, a detailed analysis, and a conclusion returning to the mind. The initial part clarifies the five aspects of consciousness.
'Due to unawareness, the ability to see, the ability to manifest, the ability to grasp objects, and the arising of continuous thoughts occur, hence it is called the 'mind'.' 'Due to unawareness arising' means that the mind-essence, due to the influence of ignorance, moves in its entirety, which is Karma-vijñāna (action consciousness). The previous statement that ignorance arises from Ālaya-vijñāna means that delusion arises from seeming reality. Now, the pure mind is influenced to become Ālaya-vijñāna, meaning that seeming reality arises from delusion. These two meanings occur simultaneously, but are described sequentially. 'The ability to see' means that the mind-essence transforms into the ability to see, which is Pravṛtti-vijñāna (evolving consciousness). 'The ability to manifest' means that the mind-essence further transforms into the ability to manifest, which is Dṛśya-vijñāna (appearing consciousness). 'The ability to grasp objects' means the ability to grasp the objects manifested by appearing consciousness, which is Jñāna-vijñāna (knowledge consciousness). 'The arising of continuous thoughts' means that coarse thoughts arise regarding the grasped objects, which is Saṃtati-vijñāna (continuity consciousness). Based on these five meanings, dependence arises sequentially, and based on this dependence, mind consciousness and others arise, hence it is called the 'mind'. Therefore, the Compendium of Abhidharma says: 'The mind is defined by its ability to generate dependence.' The following section provides a detailed explanation of this mind, consisting of two parts: an introduction and an explanation. The explanation consists of five sections, each with an introduction and an explanation.
'This mind also has five names. What are the five? The first is called Karma-vijñāna, which means that the mind moves due to the power of ignorance.' In the initial part, 'the power of ignorance' refers to fundamental ignorance, which is the dependent condition. The enlightened mind does not arise spontaneously; its arising must be due to conditions. 'The mind moves due to unawareness' directly clarifies the aspect of arising, explaining the meaning of karma. The meaning of arising and movement is the meaning of karma.
二者名為轉識依于動心能見相故 第二轉識中。言依動能見者。依前業識之動。轉成能見之相。轉識有二。若就無明所動轉成能見者。在本識中。如其境界所動轉成能見者。在事識中。此中轉相。約初義也。
三者名為現識所謂能現一切境界猶如明鏡現於色像現識亦爾隨其五塵對至即現無有前後以一切時任運而起常在前故 第三現識中。初法次喻后合。言能現一切境界者。依前轉識之見。起此能現之功。故現妄境界。以其心體與無明合熏習力故。現於種種無邊境界故也。閤中言五塵者。且舉粗顯以合色像。而實通現一切境界。故上法說中雲一切也。若依瑜伽論中。則現五根種子及器世間等。今此論中偏就五塵者。以此約牽起分別事識義故。作是說也。任運而起者。非如六七識有時斷滅。故簡異彼也。常在前者。為諸法本故。明此識在諸法之先。以是諸法所依故。此揀異末那識也。
四者名為智識謂分別染凈法故 第四智識者。是事識內細分別。謂不了前心所現境故。起染凈微細分別。故云智也。
五者名為相續識以念相應不斷故住持過去無量世等善惡之業令不失故復能成熟現在未來苦樂等報無差違故能令現在已經之事忽然而念未來之事不覺妄慮 第五相續者。亦是事識中細分。前六相中相續相也。
【現代漢語翻譯】 現代漢語譯本 這兩種識被稱為轉識，因為它們依賴於動心，能夠看見各種相。在第二種轉識中，『依賴於動心，能夠看見』指的是依賴於先前業識的動，轉化成為能夠看見的相。轉識有兩種情況：如果是由無明所動，轉化成為能見，則在本識中；如果是由境界所動，轉化成為能見，則在事識中。這裡所說的轉相，是按照第一種情況而言的。
第三種識被稱為現識，它能夠顯現一切境界，就像明鏡能夠顯現各種色像一樣。現識也是如此，隨著五塵（色、聲、香、味、觸）的對境而至，立即顯現，沒有先後之分，因為它在一切時間都自然而然地生起，並且始終在前。在第三種現識中，先是解釋法，然後是比喻，最後是總結。『能夠顯現一切境界』指的是依賴於先前轉識的見，生起這種能夠顯現的功能，因此顯現虛妄的境界。這是因為心體與無明結合，受到熏習力的作用，顯現出種種無邊的境界。總結中提到『五塵』，只是舉出粗顯的事物來對應色像，實際上是普遍顯現一切境界的。因此，上面的法說中說『一切』。如果按照《瑜伽師地論》中的說法，則顯現五根（眼、耳、鼻、舌、身）的種子以及器世間等。現在這部論中偏重於五塵，是因為這部論是圍繞著牽引生起分別事識的意義而說的。『自然而然地生起』，不像第六識和第七識那樣有時會斷滅，因此與它們不同。『始終在前』，是因為它是諸法的根本，說明這種識在諸法之前，因為它是諸法所依賴的。這與末那識不同。
第四種識被稱為智識，它能夠分別染凈之法。第四種智識，是事識內部的細微分別。指的是因為不瞭解先前心所顯現的境界，所以生起染凈的細微分別，因此稱為智。
第五種識被稱為相續識，因為它與念相應，不會中斷，能夠住持過去無量世以來的善惡之業，使之不失壞，並且能夠成熟現在和未來的苦樂等果報，沒有差錯違背，能夠使現在已經發生的事情忽然想起，對未來之事不覺地產生虛妄的思慮。第五種相續識，也是事識中的細微部分，是前六相中的相續相。
【English Translation】 English version These two are called Transforming Consciousness (zhuǎn shí), because they rely on the moving mind and can see appearances. In the second Transforming Consciousness, 'relying on the moving and being able to see' refers to relying on the movement of the previous karma consciousness, transforming into the appearance of being able to see. There are two types of Transforming Consciousness: if it is moved by ignorance (wú míng) and transforms into being able to see, it is in the Fundamental Consciousness (běn shí); if it is moved by the realm and transforms into being able to see, it is in the Active Consciousness (shì shí). The transformation aspect here refers to the first case.
The third is called Manifesting Consciousness (xiàn shí), which can manifest all realms, just like a bright mirror can manifest various images. The Manifesting Consciousness is also like this, as the five dusts (wǔ chén) (form, sound, smell, taste, touch) arrive, it immediately manifests, without any order, because it arises naturally at all times and is always in front. In the third Manifesting Consciousness, first is the explanation of the Dharma, then the analogy, and finally the conclusion. 'Being able to manifest all realms' refers to relying on the seeing of the previous Transforming Consciousness, giving rise to this function of being able to manifest, thus manifesting illusory realms. This is because the mind-essence combines with ignorance, and due to the power of habitual tendencies, manifests various boundless realms. The conclusion mentions 'five dusts', only to give a rough and obvious example to correspond to images, but in reality, it universally manifests all realms. Therefore, the above Dharma explanation says 'all'. If according to the Yogācārabhūmi-śāstra, it manifests the seeds of the five roots (wǔ gēn) (eye, ear, nose, tongue, body) and the container world (qì shì jiān), etc. Now, this treatise focuses on the five dusts because this treatise is about the meaning of leading to the arising of discriminating Active Consciousness. 'Arising naturally' is not like the sixth and seventh consciousnesses, which sometimes cease, thus differentiating them. 'Always in front' is because it is the root of all dharmas, indicating that this consciousness is before all dharmas, because it is what all dharmas rely on. This differentiates it from the Manas Consciousness (末那識).
The fourth is called Wisdom Consciousness (zhì shí), which can discriminate defiled and pure dharmas. The fourth Wisdom Consciousness is the subtle discrimination within the Active Consciousness. It refers to the arising of subtle discriminations of defilement and purity because it does not understand the realm manifested by the previous mind, therefore it is called wisdom.
The fifth is called Continuing Consciousness (xiāng xù shí), because it is in accordance with thought and does not cease, it can uphold the good and evil karma of countless past lives, so that it is not lost, and it can mature the present and future rewards of suffering and happiness without error or contradiction, and it can cause things that have already happened in the present to be suddenly remembered, and unconsciously give rise to false thoughts about future events. The fifth Continuing Consciousness is also a subtle part of the Active Consciousness, it is the continuing aspect of the previous six aspects.
以念相應不斷者。法執相應得長相續。此約自體不斷釋相續義也。住持已下有釋。一但屬此相續識。以約其功能釋相續義故。以此識能起潤業煩惱。能引持過去無明所發諸行善惡業種。令成堪任成果之有。若無惑潤。業種焦亡。故云住持乃至不失也。此則引生令熟。又復能起潤生煩惱。能使已熟之業感報相應。故言成熟無差違也。如是三世因果流轉連持不絕。功由意識。以是義故名相續識。次言念已逕乃至妄慮者。顯此識用粗分別相不同智識微細分別故也。二又總辨前五意功能。初住持業果。是前三細功能。屬梨耶。后念已未之境。是后二功能。屬事識細分也○第三結依心中有二。先正結屬心。后此義云何下釋疑廣辨。初中先順結三界。后返結六塵。
是故三界虛偽唯心所作離心則無六塵境界 前中言是故者。是前一心隨無明動作五種識故。故說三界唯心轉也。此心隨熏現似曰虛。隱其虛體詐現實狀曰偽。虛偽之狀雖有種種。然窮其因緣。唯心作也。十地經中亦同此說。離彼現識則無塵境。反驗六塵唯是一心。故云離心則無等也○釋疑中有三。初問。次答。后當知下結也。
此義云何 問意云。現有塵境。云何唯心。
以一切法皆從心起妄念而生一切分別即分別自心心不見心無相可得 答云。以一
【現代漢語翻譯】 現代漢語譯本：以與念頭相應而不間斷的來說，與法執相應就會導致長期的持續。這是從自體不間斷的角度來解釋相續的意義。『住持』以下有解釋。一是隻屬於這個相續識，因為是從它的功能來解釋相續的意義。因為這個識能夠生起滋潤業的煩惱，能夠引導和保持過去無明所引發的各種善惡業的種子，使之成為能夠產生結果的存在。如果沒有煩惱的滋潤，業的種子就會焦枯消亡，所以說是『住持』乃至『不失』。這也就是引導產生使之成熟。又能夠生起滋潤生命的煩惱，能夠使已經成熟的業感得相應的果報，所以說是『成熟無差違』。像這樣三世的因果流轉連線持續不斷，功勞在於意識。因為這個緣故，稱為相續識。接下來所說的『念已逕』乃至『妄慮』，顯示這個識的用處是粗略的分別，不同於智識的微細分別。二是又總的辨別前五識的功能。最初的『住持業果』，是前三種細微的功能，屬於阿賴耶識（Ālaya-vijñāna）。後面的『念已未之境』，是后兩種功能，屬於事識的細分。第三是總結依靠心中，有兩點。先是順著總結屬於心，后是『此義云何』以下解釋疑問並廣泛辨析。最初的順著總結三界，后是反過來總結六塵。 所以說三界（Trailokya）虛假不實，只是由心所造作，離開了心就沒有六塵（Ṣaḍāyatana）境界。前面所說的『是故』，是因為前一心隨著無明而動作五種識的緣故。所以說三界唯有心在運轉。這個心隨著熏習而顯現出相似的狀態，叫做『虛』。隱藏它的虛假本體而詐現真實的狀態，叫做『偽』。虛偽的狀態雖然有種種，但是追究它的因緣，只是心所造作的。《十地經》（Daśabhūmika Sūtra）中也同樣這樣說。離開了那個現識就沒有塵境。反過來驗證六塵只是一個心，所以說『離心則無』等等。解釋疑問中有三點。先是提問，然後是回答，最後是『當知』以下總結。 『此義云何』，提問的意思是說，現在有塵境存在，為什麼說是唯心呢？ 回答說，因為一切法都是從心生起，由虛妄的念頭而產生一切分別，而這些分別就是分別自己的心，心是看不見心的，因為心沒有相可以得到。
【English Translation】 English version: Speaking of that which is in accordance with thought and unceasing, being in accordance with attachment to Dharma (Dharma-graha) will lead to long-term continuation. This is explaining the meaning of continuity from the perspective of the self-nature being uninterrupted. There is an explanation following 'sustaining'. First, it only belongs to this continuing consciousness (saṃtatī-vijñāna), because it is explaining the meaning of continuity from its function. Because this consciousness can generate afflictions that nourish karma (karma), it can guide and maintain the seeds of various good and evil karmas caused by past ignorance (avidyā), making them exist in a state capable of producing results. If there is no nourishment from afflictions, the seeds of karma will wither and disappear, so it is said to be 'sustaining' and even 'not losing'. This is guiding the production to make it mature. It can also generate afflictions that nourish life, enabling the matured karma to receive corresponding retribution, so it is said to be 'mature without discrepancy'. In this way, the cause and effect of the three times (past, present, and future) flow and connect continuously, and the merit lies in consciousness. For this reason, it is called continuing consciousness. The following statement, 'thought has passed' and even 'delusional thoughts', shows that the function of this consciousness is rough discrimination, which is different from the subtle discrimination of wisdom consciousness. Second, it also generally distinguishes the functions of the first five consciousnesses. The initial 'sustaining karmic results' is the function of the first three subtle aspects, belonging to Ālaya-vijñāna (storehouse consciousness). The latter 'the realm of thought has not yet arrived' is the function of the latter two aspects, belonging to the subtle division of objective consciousness. Third, the conclusion relies on the mind, with two points. First, it concludes in accordance with the mind, and then 'what does this mean' below explains the doubts and extensively analyzes. The initial conclusion in accordance with the three realms (Triloka), and then the reverse conclusion of the six sense objects (Ṣaḍāyatana). Therefore, it is said that the three realms (Trailokya) are false and unreal, merely created by the mind; without the mind, there would be no realm of the six sense objects (Ṣaḍāyatana). The aforementioned 'therefore' is because the previous one mind moves the five consciousnesses according to ignorance. Therefore, it is said that only the mind is operating in the three realms. This mind manifests a similar state as it is influenced, which is called 'false'. Concealing its false essence and falsely manifesting a real state is called 'unreal'. Although there are various states of falsehood and unreality, when investigating its causes, it is only created by the mind. The Daśabhūmika Sūtra (Ten Stages Sutra) also says the same thing. Without that present consciousness, there would be no realm of sense objects. Conversely, verifying that the six sense objects are only one mind, so it is said 'without the mind, there is nothing', and so on. There are three points in explaining doubts. First is the question, then the answer, and finally the conclusion below 'it should be known'. 'What does this mean?' The meaning of the question is, now that there are sense objects existing, why is it said to be only mind? The answer is, because all dharmas (phenomena) arise from the mind, and all discriminations are produced by false thoughts, and these discriminations are discriminating one's own mind; the mind cannot see the mind, because the mind has no form to be obtained.
切法皆是此心隨熏所起。更無異體故。說唯心。疑雲。何以此心作諸法耶。釋云。由妄念熏故生起諸法。故云妄念而生也。又亦可疑雲。法既唯心。我何不見。而我所見唯是異心。釋云。言異心者。是汝妄念分別而作。故云妄念生也。即分別自心者。既境唯現識。無外實法。是故分別但分別自心。即顯無塵唯識義也。心不見心者。既塵無相。識不自緣。是故無塵。識不生也。攝論云。無有少法能取少法故也。能所皆寂故。云無相可得也。中邊論偈云。由依唯識故。境無體義成。以塵無有故。本識則不生。此中分別自心者。即依唯識以遣于塵。與中邊論上半偈同。心不見心者。依無塵以遣識。與中邊下半偈同。此等約行說。故遣依他性也。故瑜伽論云。問諸修觀行者見遍計所執無相時。當言入何等性。答入圓成實性。問入圓成實性時。當言遣何等性。答遣依他起性。以此當知。唯識觀成。則無有識。楞伽亦云。無心之心量。我說為心量。此之謂也。若依此論。無明動真如。成生滅緣起。無明風滅。識浪即止。唯是真如平等平等也○結中有四。初即結相屬心。二是故下舉喻以說。三唯心下一句。釋外伏疑。四以心生下反驗唯心。顯境成妄。
當知世間一切境界皆依眾生無明妄心而得住持 前中無明者。根本無明也。
【現代漢語翻譯】 現代漢語譯本： 一切法都是這顆心隨著熏習而生起的，沒有其他的本體，所以說是『唯心』。有人會疑惑：為什麼這顆心能產生各種法呢？解釋說：由於虛妄的念頭熏習的緣故，才生起各種法，所以說是『妄念而生』。又有人會疑惑：法既然是唯心所現，我為什麼看不見心？而我所見到的只是與心不同的東西。解釋說：你所說的『異心』，是你的虛妄念頭分別產生的。所以說是『妄念生』。也就是說，分別自心，既然境界只是現識所顯現，沒有外在的實在之法，因此分別只是分別自心，這就顯示了沒有外在塵境，只有識的道理。心不能看見心，既然塵境沒有相狀，識不能自己緣自己，因此沒有塵境，識就不會產生。《攝大乘論》說：『沒有少許的法能夠取少許的法。』能取和所取都寂滅了，所以說『無相可得』。《中邊分別論》的偈頌說：『由於依靠唯識的緣故，境界沒有實體的意義才能成立。因為塵境沒有的緣故，本識就不會產生。』這裡所說的分別自心，就是依靠唯識來去除塵境，與《中邊分別論》上半偈的意思相同。心不能看見心，是依靠沒有塵境來去除識，與《中邊分別論》下半偈的意思相同。這些是就修行來說的，所以去除依他起性。所以《瑜伽師地論》說：『如果修觀行的人見到遍計所執沒有相狀時，應當說進入了什麼性？』回答說：『進入了圓成實性。』『進入圓成實性時，應當說去除了什麼性？』回答說：『去除了依他起性。』由此可知，唯識觀成就，就沒有識的存在。《楞伽經》也說：『沒有心之心量，我說為心量。』說的就是這個意思。如果依照這部論，無明動搖真如，成就生滅緣起。無明的風停止了，識的波浪也就停止了，剩下的只是真如，平等平等。 總結中有四點：第一點是總結一切法都屬於心。第二點是『是故下』，用比喻來說明。第三點是『唯心下一句』，解釋外人的疑惑。第四點是『以心生下』，反過來驗證唯心，顯示境界是虛妄的。 應當知道世間一切境界，都是依靠眾生的無明妄心而得以住持。前面所說的無明，是根本無明。
【English Translation】 English version: All dharmas arise from this mind, influenced by habitual tendencies. There is no other entity, hence the saying 'only mind'. One might doubt: How does this mind create all dharmas? The explanation is: Due to the influence of deluded thoughts, all dharmas arise. Therefore, it is said 'arising from deluded thoughts'. One might also doubt: If dharmas are only mind, why can't I see the mind? What I see is different from the mind. The explanation is: What you call 'different mind' is created by your deluded thoughts and discriminations. Therefore, it is said 'deluded thoughts arise'. That is, discriminating one's own mind, since the realm is only the manifestation of consciousness, and there are no external real dharmas, therefore discrimination is only discriminating one's own mind. This reveals the principle that there is no external dust, only consciousness. The mind cannot see the mind, since dust has no form, and consciousness does not cognize itself. Therefore, there is no dust, and consciousness does not arise. The Mahāyānasaṃgraha (Compendium of Mahayana) says: 'There is no dharma that can grasp another dharma.' The grasper and the grasped are both quiescent, hence it is said 'no characteristic can be obtained'. The Madhyāntavibhāga (Distinguishing the Middle from the Extremes) verse says: 'Because of relying on only consciousness, the meaning of the realm having no substance is established. Because dust does not exist, the fundamental consciousness does not arise.' Here, discriminating one's own mind is relying on only consciousness to eliminate dust, which is the same meaning as the first half of the Madhyāntavibhāga verse. The mind cannot see the mind is relying on the absence of dust to eliminate consciousness, which is the same meaning as the second half of the Madhyāntavibhāga verse. These are spoken in terms of practice, therefore eliminating the dependent nature (paratantra). Therefore, the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) says: 'If those who cultivate contemplation see that the imagined nature (parikalpita) has no characteristics, what nature should it be said they have entered?' The answer is: 'They have entered the perfected nature (pariniṣpanna).' 'When entering the perfected nature, what nature should it be said they have eliminated?' The answer is: 'They have eliminated the dependent nature (paratantra)'. From this, it can be known that when the only-consciousness contemplation is accomplished, there is no consciousness. The Laṅkāvatāra Sūtra also says: 'The mind-measure of no-mind, I call the mind-measure.' This is what it means. If according to this treatise, ignorance moves tathatā (suchness), accomplishing the arising of conditioned existence. When the wind of ignorance ceases, the waves of consciousness stop, and what remains is only tathatā, equal and equal. There are four points in the conclusion: The first point is to conclude that all dharmas belong to the mind. The second point is 'therefore below', using a metaphor to explain. The third point is 'only mind below', explaining the doubts of outsiders. The fourth point is 'with mind arising below', conversely verifying only mind, showing that the realm is illusory. It should be known that all realms in the world are sustained by the ignorance and deluded mind of sentient beings. The ignorance mentioned earlier is fundamental ignorance.
妄心者。業識等也。以世間一切諸境依此而成。謂即現識等也。若無明未盡已還。此識住持境界不息。故云住持等也。
是故一切法如鏡中像無體可得唯心虛妄以心生則種種法生心滅則種種法滅故 喻中言無體可得者。示此境界離心之外無體可得也。又亦即是心故復無體也。如鏡外無影。鏡內復無體故也。釋疑中疑雲。既其無體。何以宛然顯現。釋云。此並是真心之上虛妄顯現。何處有體而可得耶。反驗中。疑雲。何以得知心上顯現。釋云。以心生則種種法生等故知也。此中以無明力不覺心動。乃至能現一切境等故。言心生則種種法生也。此則心隨熏動。故云生也。若無明滅境界隨滅。諸識分別皆滅無餘故。言心滅則種種法滅。此則心源還凈。故云滅也。既心隨不覺妄現諸境。即驗諸境唯心無體也。問上說生滅結過屬無明。此文辨因緣。云何結屬心。答前以無明動彼靜心令其生滅故。此生滅功在無明。今此因緣和合道理。以成辦諸法。無性義顯。不住義彰故。就和合結屬於心也○釋意識中。初標后釋。釋中有五。初約人辨粗。二計我下出其惑體。三隨事下明執所依緣。四名為下制立其名。五此識下明識起所依。
複次言意識者即此相續識依諸凡夫取著轉深計我我所種種妄執隨事攀緣分別六塵名為意識亦名
【現代漢語翻譯】 現代漢語譯本：妄心，指的是業識等等。世間一切諸境都依此妄心而生。也就是說，就是指現識等等。如果無明（avidyā，對事物真相的無知）沒有完全消除，這個識就會持續不斷地執持境界，所以說它『住持』等等。
因此，一切法都如同鏡中的影像，沒有實體可以獲得，只是心的虛妄顯現。因為心生起，種種法就生起；心滅，種種法就滅。譬喻中說『無體可得』，是說這些境界離開心之外，沒有實體可以獲得。而且，它本身也就是心，所以也沒有實體。就像鏡子外面沒有影子，鏡子裡面也沒有實體一樣。在《釋疑》中，有人疑問：『既然沒有實體，為什麼又宛然顯現呢？』回答說：『這都是在真心之上虛妄顯現的，哪裡有實體可以獲得呢？』在《反驗》中，有人疑問：『怎麼知道是在心上顯現的呢？』回答說：『因為心生起，種種法就生起等等，所以知道。』這裡是因為無明的力量，不覺知心的動搖，乃至能夠顯現一切境界等等，所以說『心生則種種法生』。這是說心隨著熏習而動，所以說是『生』。如果無明滅除，境界也隨著滅除，各種識的分別都滅盡無餘，所以說『心滅則種種法滅』。這是說心源恢復清凈，所以說是『滅』。既然心隨著不覺而虛妄顯現各種境界，這就驗證了各種境界只是心，沒有實體。』有人問：『上面說生滅的過失屬於無明，這篇文章辨析因緣，為什麼又歸結於心呢？』回答說：『前面說的是無明動搖了那顆平靜的心，使它產生生滅，所以生滅的功勞在於無明。現在說的是因緣和合的道理，用以成就各種法，彰顯無自性（anatta）的意義，揭示不住（anicca）的道理，所以就因緣和合而歸結於心。』關於解釋意識，先是標示，然後解釋。解釋中有五個方面：首先是根據人來辨別粗略的意識；第二，從『計我』開始，揭示其迷惑的本體；第三，從『隨事』開始，說明執著的所依之緣；第四，從『名為』開始，制定其名稱；第五，從『此識』開始，說明識生起的所依。
其次，所說的意識，就是這個相續識。它依附於各種凡夫，取著越來越深，計度有我（ātman）和我所（mamata），產生種種虛妄的執著，隨著事物攀緣分別六塵（ṣaḍviṣaya，色、聲、香、味、觸、法），名為意識，也叫做...
【English Translation】 English version: The deluded mind refers to karmic consciousness (karma-vijñāna) and so on. All worldly realms arise based on this deluded mind. That is to say, it refers to the present consciousness (vartamāna-vijñāna) and so on. If ignorance (avidyā, unawareness of the true nature of things) has not been completely exhausted, this consciousness will continuously uphold the realms without ceasing, hence it is said to 『uphold』 and so on.
Therefore, all dharmas are like images in a mirror, without any substance to be obtained, merely the mind's illusory manifestation. Because the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease. The metaphor 'no substance to be obtained' indicates that these realms, apart from the mind, have no substance to be obtained. Moreover, it is itself the mind, so it also has no substance. Just as there is no shadow outside the mirror, and no substance inside the mirror. In the 『Explanation of Doubts,』 someone asks: 『Since it has no substance, why does it appear so clearly?』 The answer is: 『These are all illusory manifestations on top of the true mind; where is there a substance to be obtained?』 In the 『Counter-Examination,』 someone asks: 『How do we know that it manifests on the mind?』 The answer is: 『Because when the mind arises, all kinds of dharmas arise, and so on, we know.』 Here, it is because of the power of ignorance, not realizing the mind's movement, and even being able to manifest all realms, hence it is said that 『when the mind arises, all kinds of dharmas arise.』 This means that the mind moves along with the influence of habit, hence it is called 『arising.』 If ignorance is extinguished, the realms also extinguish accordingly, and the discriminations of all consciousnesses are extinguished without remainder, hence it is said that 『when the mind ceases, all kinds of dharmas cease.』 This means that the source of the mind returns to purity, hence it is called 『ceasing.』 Since the mind falsely manifests various realms due to unawareness, this verifies that all realms are merely the mind, without substance.』 Someone asks: 『The above says that the fault of arising and ceasing belongs to ignorance; this article analyzes conditions, why does it conclude with the mind?』 The answer is: 『The previous statement was that ignorance moved that peaceful mind, causing it to arise and cease, so the merit of arising and ceasing lies in ignorance. The present statement is about the principle of the harmony of conditions, used to accomplish all dharmas, highlighting the meaning of no self-nature (anatta), revealing the principle of impermanence (anicca), so it concludes with the mind based on the harmony of conditions.』 Regarding the explanation of consciousness (vijñāna), first there is the indication, then the explanation. There are five aspects in the explanation: first, distinguishing the coarse consciousness based on people; second, starting from 『conceiving self,』 revealing its deluded essence; third, starting from 『according to things,』 explaining the conditions on which attachment relies; fourth, starting from 『named,』 establishing its name; fifth, starting from 『this consciousness,』 explaining the basis on which consciousness arises.
Furthermore, what is called consciousness (vijñāna) is this continuous consciousness (saṃtāna-vijñāna). It relies on various ordinary beings, whose attachments become increasingly deep, conceiving of a self (ātman) and what belongs to self (mamata), producing all kinds of false attachments, clinging to and discriminating the six sense objects (ṣaḍviṣaya, form, sound, smell, taste, touch, dharma) according to things, named consciousness, also called...
分離識又復說名分別事識此識依見愛煩惱增長義故 初中言即此相續識等者。明此生起識粗細雖殊。同是一識更無別體故。即指前第五識也。但前就細分法執分別相應依止義門。則說為意。此中約其能起見愛粗惑相應從前起門。說名為意識。謂意之識。故名意識也。依諸凡夫者簡非聖人意識也。以前智識及相續識。通在二乘及地前等菩薩所起故。故今約凡顯其粗也。取著轉深者。以無對治故。追著妄境轉極粗現。故云深也。惑體中。非直心外計境為粗。亦復于身計我。于塵計所。或執即蘊。或執離蘊等。種種妄計。此顯計我之相。所依緣者。謂但攀于倒境之事。不了正理故。云隨事等也。名意識者。此論就一意識義。故不別出五識。但說意識分別六塵。亦名分離者。依於六根別取六塵。故云分離也。又能分別去來內外種種事相故。復說為分別事識也。下明識起所依者。見謂見一處住地。即見道惑也。愛謂欲色有三愛。即修道惑也。以此見修二惑熏于本識。令變生此分別事識。故云增長也。上六粗中。執取計名及起業相。並相從入此意識中。及后六染中。執相應染亦入此攝。上來廣明生滅因緣義竟。◎
大乘起信論義記卷中末(終) 大正藏第 44 冊 No. 1846 大乘起信論義記
大乘起信
【現代漢語翻譯】 現代漢語譯本 分離識又被稱作分別事識（Vijnana that distinguishes affairs），這個識是由於見（Dṛṣṭi，錯誤的見解）和愛（Tṛṣṇā，貪愛）等煩惱增長而產生的。『初中言即此相續識等者』，說明這個生起識，雖然粗細不同，但都是同一個識，沒有別的自體。『即』是指前面的第五識（Manovijñāna，意識）。只是前面從細微處分析，說明它與法執分別相應，作為依止的意義，所以稱之為意（Manas，末那識）。這裡根據它能生起見愛等粗重迷惑，與從前生起的門徑相應，稱之為意識（Vijñāna，識別作用）。所謂『意之識』，所以叫做意識。『依諸凡夫者』，是說這只是凡夫的意識，不是聖人的意識。因為前面的智識和相續識，也存在於二乘（Śrāvakayāna，聲聞乘和Pratyekabuddhayāna，緣覺乘）以及地前等菩薩所生起的識中。所以現在針對凡夫，顯現它的粗重。『取著轉深者』，是因為沒有對治的緣故，追逐執著虛妄的境界，變得極其粗重顯現，所以說是『深』。在迷惑的本體中，不只是在心外執著境界為粗重，也執著身體為我，執著塵境為我所擁有。或者執著五蘊（Skandha，構成個體的五種要素）為我，或者執著離開五蘊有我等等，種種虛妄的執著。這顯示了計度我的相狀。『所依緣者』，是指只攀緣顛倒的境界之事，不瞭解正確的道理，所以說是『隨事』等等。『名意識者』，這篇論述就一個意識的意義來說，所以不另外提出五識（Pancavijñāna，眼識、耳識、鼻識、舌識、身識）。只是說意識分別六塵（Ṣaḍviṣaya，色、聲、香、味、觸、法），也叫做分離識，是因為它依賴六根（Ṣaḍindriya，眼、耳、鼻、舌、身、意）分別取六塵，所以叫做分離。又能夠分別過去、未來、內外種種事相，所以又被稱作分別事識。下面說明識生起的所依，『見』是指見一處住地，也就是見道的迷惑。『愛』是指欲界、色界、有界的三愛，也就是修道的迷惑。用這種見修二惑熏習本識（Ālayavijñāna，阿賴耶識），使之變生出這種分別事識，所以說是『增長』。上面的六種粗相中，執取計名和起業相，都相隨進入這個意識中。以及後面的六種染污中，執相應染也包含在這裡面。上面廣泛地說明了生滅因緣的意義。◎
《大乘起信論義記》卷中末（終） 大正藏第44冊No.1846《大乘起信論義記》
《大乘起信》
【English Translation】 English version The Separating Consciousness is also called the Discriminating Consciousness of Affairs (Vijnana that distinguishes affairs). This consciousness arises from the increase of afflictions such as views (Dṛṣṭi, wrong views) and craving (Tṛṣṇā, thirst/desire). 'The initial statement, 'namely, this continuing consciousness, etc.,' clarifies that although this arising consciousness differs in its subtlety and coarseness, it is all the same consciousness, without a separate entity. 'Namely' refers to the preceding fifth consciousness (Manovijñāna, mind consciousness). However, the former analyzes it from a subtle perspective, explaining its correspondence with attachment to dharma and discrimination, and its meaning as a basis of reliance, hence it is called Manas (mind, the seventh consciousness). Here, based on its ability to generate coarse delusions such as views and craving, corresponding to the path of arising from the former, it is called Vijñāna (consciousness, the sixth consciousness). The so-called 'consciousness of the mind' is why it is called mind consciousness. 'Relying on ordinary beings' means that this is only the consciousness of ordinary beings, not that of sages. Because the preceding wisdom consciousness and continuing consciousness also exist in the consciousnesses arising in the Two Vehicles (Śrāvakayāna, Hearer Vehicle and Pratyekabuddhayāna, Solitary Realizer Vehicle) and bodhisattvas before the grounds. Therefore, it is now directed at ordinary beings, revealing its coarseness. 'Attachment becomes deeper' because there is no antidote, pursuing and clinging to illusory realms, becoming extremely coarse and manifest, hence it is said to be 'deep'. In the essence of delusion, it is not only clinging to external realms as coarse, but also clinging to the body as self and clinging to dust realms as what is possessed by self. Or clinging to the five aggregates (Skandha, the five aggregates that constitute an individual) as self, or clinging to a self separate from the five aggregates, etc., all kinds of illusory clinging. This reveals the appearance of measuring self. 'What is relied upon' refers to only clinging to the affairs of inverted realms, not understanding correct principles, hence it is said to be 'following affairs' and so on. 'Called mind consciousness' this treatise speaks of the meaning of one mind consciousness, so it does not separately present the five consciousnesses (Pancavijñāna, eye, ear, nose, tongue, and body consciousnesses). It only says that the mind consciousness distinguishes the six sense objects (Ṣaḍviṣaya, form, sound, smell, taste, touch, and dharma), and is also called the Separating Consciousness because it relies on the six sense organs (Ṣaḍindriya, eye, ear, nose, tongue, body, and mind) to separately grasp the six sense objects, hence it is called separating. Furthermore, it can distinguish various aspects of past, future, inner, and outer affairs, so it is also called the Discriminating Consciousness of Affairs. The following explains the basis upon which consciousness arises: 'Views' refers to dwelling in one place of views, which is the delusion of the path of seeing. 'Craving' refers to the three cravings of the desire realm, form realm, and formless realm, which is the delusion of the path of cultivation. Using these two delusions of views and cultivation to perfume the fundamental consciousness (Ālayavijñāna, storehouse consciousness), causing it to transform and give rise to this discriminating consciousness of affairs, hence it is said to be 'increasing'. Among the above six coarse aspects, grasping and measuring names and arising karma aspects all follow and enter into this mind consciousness. And among the later six defilements, clinging to corresponding defilements is also included here. The above extensively explains the meaning of the causes and conditions of arising and ceasing. ◎
The End of the Latter Part of Volume Middle of the Commentary on the Awakening of Faith in the Mahāyāna Taisho Tripitaka Volume 44 No. 1846 Commentary on the Awakening of Faith in the Mahāyāna
Awakening of Faith in the Mahāyāna
論義記卷下本
京兆府魏國西寺沙門釋法藏撰
◎自下第二重顯所依因緣體相。于中有二。初略明緣起甚深。后所謂心性下。廣顯緣起差別之義。初中二。先標嘆甚深。后何以下釋深所以。
依無明熏習所起識者 初中言無明熏習所起識者。牒上所說依根本無明起彼靜心成業等識也○下正嘆甚深。于中初凡小非分。次菩薩分知。后唯佛窮了。
非凡夫能知亦非二乘智慧所覺 以彼二乘但覺四住不了無明故。此無明所起之識非其境也。
謂依菩薩從初正信發心觀察若證法身得少分知乃至菩薩究竟地不能盡知唯佛窮了 菩薩從初正信等者。十信之初創發心時。即觀本識自性緣起因果之體。得成正信。故攝論中約彼本識說云。菩薩初起應先觀諸法如實因緣。此之謂也。三賢位中意言比觀。故云觀察。地上證之未窮。故云少分。以其但覺住相不覺生相故。如來四相俱了故。得窮源也○何以故下釋深所以。
何以故 先責意云。緣起妙理貫通凡聖。何故說見唯在果人○答中三。初即凈常染。二雖有染心下即染常凈。三是故下結成難測。故唯佛知。前中三句。
是心從本已來自性清凈而有無明為無明所染有其染心 初緣起體即因也。次發緣起之由即緣也。后顯緣起之相。即不染而染也
【現代漢語翻譯】 現代漢語譯本 《論義記》卷下本
京兆府魏國西寺沙門釋法藏 撰
◎自下第二重顯所依因緣體相。于中有二。初略明緣起甚深。后所謂心性下。廣顯緣起差別之義。初中二。先標嘆甚深。后何以下釋深所以。
依無明熏習所起識者 初中言無明熏習所起識者。牒上所說依根本無明（avidya）起彼靜心成業等識也○下正嘆甚深。于中初凡小非分。次菩薩分知。后唯佛窮了。
非凡夫能知亦非二乘智慧所覺 以彼二乘但覺四住不了無明（avidya）故。此無明（avidya）所起之識非其境也。
謂依菩薩從初正信發心觀察若證法身得少分知乃至菩薩究竟地不能盡知唯佛窮了 菩薩從初正信等者。十信之初創發心時。即觀本識自性緣起因果之體。得成正信。故攝論中約彼本識說云。菩薩初起應先觀諸法如實因緣。此之謂也。三賢位中意言比觀。故云觀察。地上證之未窮。故云少分。以其但覺住相不覺生相故。如來四相俱了故。得窮源也○何以故下釋深所以。
何以故 先責意云。緣起妙理貫通凡聖。何故說見唯在果人○答中三。初即凈常染。二雖有染心下即染常凈。三是故下結成難測。故唯佛知。前中三句。
是心從本已來自性清凈而有無明（avidya）為無明（avidya）所染有其染心 初緣起體即因也。次發緣起之由即緣也。后顯緣起之相。即不染而染也
【English Translation】 English version Commentary on the Meaning - Scroll 2
Composed by Śramaṇa Sh釋Fǎzàng of Xī寺 (West Temple) in Jīngzhào Prefecture
◎ The second section below reveals the substance and characteristics of the dependent origination based on conditions. It contains two parts. The first briefly explains the profoundness of dependent origination. The second, starting with 'so-called mind-nature,' extensively explains the differences in dependent origination. The first part contains two sections: first, it praises the profoundness; second, it explains the reason for the profoundness starting with 'Why is it that...'.
That which arises from the perfuming of ignorance (avidya): The first part, 'that which arises from the perfuming of ignorance (avidya),' refers to the previously mentioned consciousnesses such as karma, which arise from fundamental ignorance (avidya) and form the quiescent mind. ○ The following section directly praises the profoundness. It contains three parts: first, it is not within the scope of ordinary people and lesser vehicles; second, it is known in part by Bodhisattvas; third, it is fully understood only by the Buddhas.
It is not knowable by ordinary people, nor is it perceived by the wisdom of the two vehicles: Because those of the two vehicles only perceive the four abodes (four types of clinging) and do not understand ignorance (avidya), the consciousness arising from this ignorance (avidya) is not within their realm.
It is said that relying on Bodhisattvas, from the initial arising of correct faith and the generation of the aspiration for enlightenment, observing and realizing the Dharmakāya (Dharma body), they attain partial knowledge, and even Bodhisattvas on the ultimate ground cannot fully know it; only the Buddhas fully understand it: 'Bodhisattvas from the initial arising of correct faith,' etc., refers to the initial arising of the aspiration for enlightenment at the beginning of the ten faiths. At that time, they observe the substance of the self-nature of the fundamental consciousness, the dependent origination, and the cause and effect. Thus, they attain correct faith. Therefore, the Compendium of Determinations speaks of that fundamental consciousness, saying, 'Bodhisattvas should first observe the true causes and conditions of all dharmas.' This is what it means. In the three worthy positions (three stages of bodhisattva practice), it implies comparative observation, hence the term 'observe.' On the ground, the realization is not complete, hence the term 'partial knowledge,' because they only perceive the abiding aspect and not the arising aspect. The Tathāgata (Buddha) fully understands all four aspects, hence they attain the source. ○ The following 'Why is it that...' explains the reason for the profoundness.
Why is it that: First, it questions the meaning, saying, 'The wonderful principle of dependent origination pervades the ordinary and the holy. Why is it said that seeing only resides in the fruition person?' ○ The answer contains three parts: first, it is pure and constantly defiled; second, although there is defiled mind, it is defiled and constantly pure; third, the following 'Therefore...' concludes that it is difficult to fathom, hence only the Buddhas know. The first part contains three sentences.
This mind is originally pure in its self-nature, but because of ignorance (avidya), it is defiled by ignorance (avidya) and has a defiled mind: The substance of the initial dependent origination is the cause. The reason for the arising of dependent origination is the condition. The manifestation of the aspect of dependent origination is that it is undefiled yet defiled.
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雖有染心而常恒不變是故此義唯佛能知 雖有下釋緣起甚深義。即染而不染也。勝鬘經云。自性清凈心難可了知。彼心為煩惱所染。亦難了知。乃至結云唯佛能知。楞伽經中亦同此說。故彼經云。如來藏是清凈相。客塵煩惱垢染不凈。乃至廣說。下結云。我今與汝及諸菩薩甚深智者。能了別也○第二所謂下廣顯緣起差別相。內有二。初顯前緣起體相。二不了一法義者下。更重料簡。初中有三。初所謂心性等釋上不變之義。
所謂心性常無念故名為不變 雖舉體動而本來靜。故云常無念。顯上緣起因體也○二以不達下顯上無明緣起之由也。
以不達一法界故心不相應忽然念起名為無明 亦釋上無明得起所由。以不了真如平等一義故。心不相應忽然念動。名為無明。此顯根本無明最極微細未有能所王數差別。即心之惑故云不相應。非同心王心所相應也。唯此無明為染法之源。最極微細。更無染法能為此本。故云忽然念起也。如瓔珞本業經云。四住地前更無法起故。名無始無明住地。是則明其無明之前無別有法為始集之本。故云無始。即是此論忽然義也。此約粗細相依之門說為無前。亦言忽然。不約時節以說忽然。以起無初故也○染心者下第三顯上緣起相。謂有其染心之句也。于中有三。謂標問別解
【現代漢語翻譯】 『雖有染心而常恒不變是故此義唯佛能知』——雖然有被染污的心，但其常恒不變，因此這個道理只有佛才能完全瞭解。這裡以下解釋緣起甚深的含義，即雖被染污卻不失其本性。如《勝鬘經》所說：『自性清凈心難可了知，彼心為煩惱所染，亦難了知』，乃至總結說只有佛才能瞭解。在《楞伽經》中也有類似的說法，該經說：『如來藏（Tathagatagarbha，如來法身的藏處，蘊含成佛的可能性）是清凈相，但被客塵煩惱垢染而不清凈』，並進一步闡述。最後總結說：『我現在告訴你以及各位具有甚深智慧的菩薩，才能瞭解這些』。○第二部分，『所謂下』，廣泛地闡述緣起的差別相。這部分包含兩個方面：首先闡述前面所說的緣起的體相；其次，從『不了一法義者下』開始，再次進行詳細的辨析。首先，第一部分包含三個方面：首先，『所謂心性等』，解釋上面所說的『不變』的含義。 『所謂心性常無念故名為不變』——所謂心性，因為其常無念，所以被稱為不變。雖然整體在動，但其本來是靜止的，所以說是常無念。這顯示了上面所說的緣起的因體。○第二，『以不達下』，闡述上面所說的無明（Avidya，佛教中的根本無知）緣起的由來。 『以不達一法界故心不相應忽然念起名為無明』——因為不瞭解一法界（Dharmadhatu，一切法的總相）的緣故，心不相應，忽然產生念頭，這被稱為無明。這也解釋了上面所說的無明得以產生的緣由。因為不瞭解真如（Tathata，事物的真實如是的狀態）平等一義的緣故，心不相應，忽然念頭動搖，這被稱為無明。這顯示了根本無明是最極微細的，還沒有能所（主體和客體）、王數（心王和心所）的差別。這即是心的迷惑，所以說『不相應』，並非如同心王心所的相應。只有這個無明是染法的根源，是最極微細的，沒有其他染法能作為它的根本，所以說是『忽然念起』。如《瓔珞本業經》所說：『四住地（Caturvidha-vasabhumi，四種煩惱的住處）前更無法起』，所以稱為無始無明住地。這說明在無明之前沒有別的法作為開始聚集的根本，所以說是『無始』，也就是本論中的『忽然』的含義。這是從粗細相依的角度來說的，所以說是沒有前因，也說是『忽然』，不是從時間上來說的『忽然』，因為其生起沒有初始，所以說是『忽然』。○『染心者下』，第三，闡述上面所說的緣起相，也就是包含『有其染心』的句子。這部分包含三個方面：標示、提問、分別解釋。
【English Translation】 'Although there is a defiled mind, it is constantly unchanging, therefore only the Buddha can fully understand this meaning' – Although there is a defiled mind, its constant nature remains unchanged, therefore only the Buddha can fully understand this principle. The following explains the profound meaning of dependent origination (Pratītyasamutpāda), that is, although defiled, it does not lose its original nature. As stated in the Śrīmālādevī Siṃhanāda Sūtra: 'The self-nature pure mind is difficult to understand, and it is also difficult to understand that this mind is defiled by afflictions,' and concludes that only the Buddha can understand. Similar statements are found in the Laṅkāvatāra Sūtra, which states: 'The Tathagatagarbha (the womb of the Tathagata, containing the potential for Buddhahood) is a pure aspect, but it is impure due to the defilement of adventitious dust and afflictions,' and further elaborates. Finally, it concludes: 'I am now telling you and the bodhisattvas with profound wisdom that you can understand these things.' ○ The second part, 'The so-called below,' extensively explains the differentiated aspects of dependent origination. This part contains two aspects: first, it explains the substance and characteristics of the previously mentioned dependent origination; second, starting from 'Those who do not understand the meaning of the one Dharma (Dharma),' it conducts a detailed analysis again. First, the first part contains three aspects: first, 'The so-called mind-nature, etc.,' explains the meaning of 'unchanging' mentioned above. 'The so-called mind-nature is constantly without thought, therefore it is called unchanging' – The so-called mind-nature, because it is constantly without thought, is called unchanging. Although the whole is moving, it is originally still, so it is said to be constantly without thought. This reveals the causal substance of the dependent origination mentioned above. ○ Second, 'By not understanding below,' explains the origin of the ignorance (Avidya, fundamental ignorance in Buddhism) mentioned above. 'Because of not understanding the one Dharmadhatu (the totality of all Dharmas), the mind is not in accordance, and suddenly a thought arises, which is called ignorance' – Because of not understanding the one Dharmadhatu (the totality of all Dharmas), the mind is not in accordance, and suddenly a thought arises, which is called ignorance. This also explains the reason why the above-mentioned ignorance can arise. Because of not understanding the true suchness (Tathata, the true state of things as they are) and the meaning of equality, the mind is not in accordance, and suddenly a thought arises, which is called ignorance. This shows that fundamental ignorance is extremely subtle, and there is no distinction between subject and object, king and number (mind-king and mental factors). This is the delusion of the mind, so it is said to be 'not in accordance,' not like the accordance of mind-king and mental factors. Only this ignorance is the source of defiled dharmas, and it is extremely subtle, and no other defiled dharma can be its root, so it is said to be 'suddenly a thought arises.' As stated in the Yingluo Benye Jing: 'Before the four abodes (Caturvidha-vasabhumi, the four places of affliction), no other dharma arises,' so it is called the abode of beginningless ignorance. This shows that before ignorance, there is no other dharma as the root of the beginning of accumulation, so it is said to be 'beginningless,' which is the meaning of 'suddenly' in this treatise. This is said from the perspective of the interdependence of coarse and subtle, so it is said that there is no prior cause, and it is also said to be 'suddenly,' not 'suddenly' in terms of time, because its arising has no beginning, so it is said to be 'suddenly.' ○ 'The defiled mind below,' third, explains the aspect of dependent origination mentioned above, which is the sentence containing 'there is a defiled mind.' This part contains three aspects: indication, question, and separate explanation.
。別解中。六染即是上意識及五種意。但前明依因緣生起次第義。故從細至粗說。今欲辨治斷次第。故從粗至細說。六中各二。初障后治。
染心者有六種云何為六一者執相應染 初執相應染者。是六粗中執取相及計名字相。亦是上意識見愛煩惱所增長義。亦是上四相中粗分別執著相也。但粗心外執。與境相應污其凈行故云染也。
依二乘解脫及信相應地遠離故 若二乘人至無學位見修煩惱究竟離也。信相應者。十解已去。信根成就無有退失。名信相應。故地論中。地前總名信行地菩薩。無著論中亦同此說也。此菩薩得人空。見修煩惱不得現行故云遠離。非約隨眠。以留惑故。故攝論云。若不斷上心。則不異凡夫。若不留種子。則不異二乘。又二意留惑為自他也。此約終教說。若約始教。初地已上方說留惑。如餘論說。今此菩薩非直斷四住人執。亦分斷無明住地故。此論下文云不了一法界義者。從信相應地觀察學斷故。今但為顯人我粗執故。不論彼也。
二者不斷相應染依信相應地修學方便漸漸能捨得凈心地究竟離故 二不斷相應者。五意中名相續識。六粗中名相續相。但法執相續生生起不斷。不斷即是相續名也。從十解已去修唯識觀尋思方便。乃至初地證三無性遍滿真如。法執分別不得現行。故
【現代漢語翻譯】 現代漢語譯本：在『別解』（一種對經文的獨特解釋）中，『六染』指的是上意識和五種『意』（意識）。前面解釋是依據因緣生起的次第，所以從細微到粗顯地講述。現在想要辨別和治理斷除的次第，所以從粗顯到細微地講述。六種染污各有兩種含義：最初是障礙，之後是治理。
『染心』有六種，是哪六種呢？第一種是『執相應染』。
最初的『執相應染』指的是六種粗染中的『執取相』和『計名字相』。也是上意識的『見愛』（錯誤的見解和貪愛）煩惱所增長的含義。也是上四相中粗顯的分別執著相。只是粗顯的心向外執著，與外境相應，污染了清凈的行為，所以稱為『染』。
依據二乘（聲聞乘和緣覺乘）的解脫和『信相應地』（菩薩修行的一個階段）遠離這種染污。如果二乘人達到無學位，就究竟斷除了見修煩惱。『信相應』指的是十解（菩薩十種理解）之後，信根成就，沒有退失，稱為『信相應』。所以《地論》中，十地之前總稱為『信行地』菩薩。《無著論》中也同樣這樣說。這位菩薩證得了人空（對自我的空性認知），見修煩惱不能夠現行，所以稱為『遠離』。這裡不是指隨眠（潛在的煩惱），因為還留有惑。所以《攝論》說：『如果不斷除上心，那麼就和凡夫沒有區別。如果不留下種子，那麼就和二乘沒有區別。』又有兩種含義：留下惑是爲了自己和他人。這是依據終教（最終的教義）所說。如果依據始教（初始的教義），初地以上才說留下惑，如同其他論述所說。現在這位菩薩不僅僅斷除了四住地的人執，也分斷了無明住地。這篇論述下文說『不瞭解一法界義』，是從信相應地觀察學習斷除的。現在只是爲了顯示人我的粗顯執著，所以不討論那些。
第二種是『不斷相應染』，依據『信相應地』修學方便，漸漸能夠捨棄，得到清凈心地，究竟遠離這種染污。第二種『不斷相應』，在五意中稱為『相續識』，在六粗中稱為『相續相』。只是法執相續生起不斷，『不斷』就是相續的名稱。從十解之後修習唯識觀，尋思方便，乃至初地證得三無性，遍滿真如，法執分別不能夠現行。
【English Translation】 English version: In 'distinctive interpretations' (a unique interpretation of scriptures), the 'six defilements' refer to the higher consciousness and the five 'intentions' (consciousness). The previous explanation was based on the order of arising from causes and conditions, so it was explained from the subtle to the coarse. Now, wanting to distinguish and govern the order of cutting off, it is explained from the coarse to the subtle. Each of the six defilements has two aspects: initially, it is an obstacle; later, it is governance.
There are six types of 'defiled mind'. What are the six? The first is 'attachment-related defilement' (執相應染).
The initial 'attachment-related defilement' refers to the 'attachment to characteristics' (執取相) and 'conceptualization of names' (計名字相) among the six coarse defilements. It also refers to the meaning of the 'view-love' (見愛, incorrect views and craving) afflictions of the higher consciousness increasing. It is also the coarse discriminating attachment characteristic among the upper four characteristics. It is just that the coarse mind clings outwardly, corresponding to external objects, defiling its pure conduct, so it is called 'defilement'.
Based on the liberation of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the 'stage of correspondence with faith' (信相應地, a stage of Bodhisattva practice), one is far away from this defilement. If people of the Two Vehicles reach the stage of no more learning, they will ultimately cut off the afflictions of view and cultivation. 'Correspondence with faith' refers to after the ten understandings (菩薩十種理解), the root of faith is accomplished, and there is no regression, it is called 'correspondence with faith'. Therefore, in the Treatise on the Stages of the Earth, the stages before the ten grounds are collectively called Bodhisattvas of the 'stage of faith practice' (信行地). The Treatise by Asaṅga also says the same. This Bodhisattva realizes the emptiness of self (對自我的空性認知), and the afflictions of view and cultivation cannot manifest, so it is called 'far away'. This does not refer to latent afflictions (隨眠), because there are still delusions left. Therefore, the Compendium of Abhidharma says: 'If the higher mind is not cut off, then there is no difference from ordinary people. If the seeds are not left, then there is no difference from the Two Vehicles.' There are also two meanings: leaving delusions is for oneself and others. This is according to the final teaching (最終的教義). If according to the initial teaching (初始的教義), it is said that delusions are left above the first ground, as other treatises say. Now, this Bodhisattva not only cuts off the attachment to self of the four abodes, but also partially cuts off the abode of ignorance. The following text of this treatise says 'not understanding the meaning of the one Dharma realm', which is from the stage of correspondence with faith, observing and learning to cut off. Now, it is only to show the coarse attachment to self, so it is not discussed.
The second is 'unceasing corresponding defilement' (不斷相應染), based on the 'stage of correspondence with faith', practicing and learning expedient means, gradually being able to abandon, obtaining a pure mind, and ultimately being far away from this defilement. The second 'unceasing correspondence' is called 'continuing consciousness' (相續識) in the five intentions, and 'continuing characteristic' (相續相) in the six coarse defilements. It is just that the attachment to Dharma continues to arise without ceasing, 'unceasing' is the name of continuity. From the ten understandings onwards, practicing the Consciousness-Only view, contemplating expedient means, and even realizing the three non-natures in the first ground, pervading true thusness, the discrimination of attachment to Dharma cannot manifest.
言凈心地究竟離也。
三者分別智相應染依具戒地漸離乃至無相方便地究竟離故 三分別智相應者。是五意中智識。是六粗中智相。以能分別世出世諸法染凈。故云智也。是法執修惑。七地已還。有出入觀異。故於境界有微細分別。然地地分除。故云漸離。八地已去。無出觀外緣境。故於七地盡此惑也。故云無相方便地究竟離也。以二地三聚戒具故。云具戒地。以七地于無相觀有加行方便之功用故。云無相方便地。以八地已去于無相無方便功用故。
四者現色不相應染依色自在地能離故 四現色不相應者。是上五意中現識。是上三細中境界相。猶如明鏡現色像等。此依根本無明動令現境也。以八地中得三種世間自在。色性隨心無有障礙。故云色自在地能離也。以色不自在位現識不亡故。此位中遣彼相也。
五者能見心不相應染依心自在地能離故 五能見心者。五意中轉識。三細中能見相。以根本無明動令能見。上文云。依于動心成能見故。第九地中善知眾生心行十種稠林。故云心自在。此於他心得自在。又以自得四十無礙智。有礙能緣永不得起。故云心自在地能離也。
六者根本業不相應染菩薩盡地得入如來地能離故 六根本業者。五意中業識。三細中業相。以無明力不覺心動故。菩薩地盡
【現代漢語翻譯】 現代漢語譯本： 言語清凈的心地究竟是遠離了什麼？ 第三，與分別智相應的染污，依靠具戒地（持守戒律之地）逐漸遠離，乃至無相方便地（以無相為方便的修行之地）究竟遠離。所謂『與分別智相應』，是指五意中的智識，是六粗中的智相。因為它能夠分別世間和出世間的各種法的染污和清凈，所以稱為『智』。這是法執的修惑。七地（菩薩修行的第七個階段）及以前，有入觀和出觀的差別，所以在境界上會有細微的分別。然而，隨著各個階段的修行，這些分別逐漸減少，所以說是『漸離』。八地（菩薩修行的第八個階段）及以後，沒有出觀時對外在境界的執著，所以在七地時就斷盡了這種迷惑。因此稱為『無相方便地究竟離』。因為二地（可能指菩薩修行的兩個階段）具備三聚戒（三種戒律），所以稱為『具戒地』。因為七地在無相觀方面有加行方便的功用，所以稱為『無相方便地』。因為八地及以後，對於無相沒有方便的功用。 第四，與現色不相應的染污，依靠色自在地（對色法獲得自在之地）能夠遠離。所謂『與現色不相應』，是指上五意中的現識，是上三細中的境界相。就像明亮的鏡子顯現各種色像一樣，這是依靠根本無明（對事物真相的無知）的動搖而顯現的境界。在八地中，獲得三種世間自在，色法的性質隨心而動，沒有障礙，所以稱為『色自在地能離』。因為在色法不自在的階段，現識不會消失，所以在這個階段要去除這種現象。 第五，與能見心不相應的染污，依靠心自在地（對心獲得自在之地）能夠遠離。所謂『能見心』，是五意中的轉識，是三細中的能見相。因為根本無明的動搖而產生能見。上文說，『依靠動心而成就能見』。在第九地（菩薩修行的第九個階段）中，能夠清楚地瞭解眾生的心行和十種稠林（比喻眾生煩惱深重）。所以稱為『心自在』。這是對他人的心獲得自在。而且因為自己獲得了四十種無礙智（沒有障礙的智慧），有障礙的能緣永遠不會生起，所以稱為『心自在地能離』。 第六，與根本業不相應的染污，菩薩在盡地（菩薩修行的最後階段）進入如來地（佛的境界）時能夠遠離。所謂『根本業』，是五意中的業識，是三細中的業相。因為無明的力量，沒有覺察到心的動搖。菩薩地修行到了盡頭
【English Translation】 English version: What exactly is the ultimate separation of the pure mind of speech? Third, the defilements associated with discriminative wisdom are gradually separated by relying on the Śīla-sampanna-bhūmi (the ground of complete precepts), and ultimately separated by the Anābhoga-upāya-bhūmi (the ground of effortless means). The 'associated with discriminative wisdom' refers to the jñāna-vijñāna (wisdom-consciousness) among the five minds, and the jñāna-lakṣaṇa (wisdom-aspect) among the six coarse aspects. Because it can discriminate between the defilements and purity of all dharmas (teachings) in the world and beyond, it is called 'wisdom'. This is the delusion of attachment to dharma (teachings), which is cultivated. Up to the seventh bhūmi (stage of Bodhisattva practice), there are differences in entering and exiting contemplation, so there are subtle discriminations in the realm of objects. However, as practice progresses through each stage, these discriminations gradually decrease, hence the term 'gradually separated'. From the eighth bhūmi onwards, there is no attachment to external objects when exiting contemplation, so this delusion is exhausted in the seventh bhūmi. Therefore, it is called 'ultimate separation in the Anābhoga-upāya-bhūmi'. Because the two bhūmis (possibly referring to two stages of Bodhisattva practice) possess the three aggregates of precepts (trisaṃvara), it is called the Śīla-sampanna-bhūmi. Because the seventh bhūmi has the function of applying effort and means in Anābhoga-darśana (effortless vision), it is called the Anābhoga-upāya-bhūmi. Because from the eighth bhūmi onwards, there is no function of effort and means in Anābhoga (effortlessness). Fourth, the defilements not associated with manifest form are separated by relying on the Rūpa-vaśitā-bhūmi (the ground of mastery over form). The 'not associated with manifest form' refers to the vartamāna-vijñāna (present consciousness) among the upper five minds, and the viṣaya-lakṣaṇa (object-aspect) among the upper three subtle aspects. It is like a bright mirror reflecting various forms and images. This is the manifestation of objects caused by the movement of fundamental avidyā (ignorance). In the eighth bhūmi, one attains the three kinds of worldly mastery, and the nature of form follows the mind without obstruction, hence the term 'Rūpa-vaśitā-bhūmi can separate'. Because the vartamāna-vijñāna does not disappear in the stage where form is not mastered, this aspect is removed in this stage. Fifth, the defilements not associated with the perceiving mind are separated by relying on the Citta-vaśitā-bhūmi (the ground of mastery over mind). The 'perceiving mind' is the parāvṛtti-vijñāna (transformed consciousness) among the five minds, and the darśana-lakṣaṇa (seeing-aspect) among the three subtle aspects. Seeing arises because of the movement of fundamental avidyā. The text above says, 'Seeing is accomplished by relying on the moving mind'. In the ninth bhūmi (stage of Bodhisattva practice), one clearly understands the minds and actions of sentient beings and the ten dense forests (a metaphor for the heavy afflictions of sentient beings). Therefore, it is called 'Citta-vaśitā' (mastery over mind). This is mastery over the minds of others. Moreover, because one has attained the forty unobstructed wisdoms (apratihatā-jñāna), the obstructed object of cognition will never arise, hence the term 'Citta-vaśitā-bhūmi can separate'. Sixth, the defilements not associated with fundamental karma are separated when a Bodhisattva enters the Tathāgata-bhūmi (the ground of the Tathāgata, or Buddha) at the end of the Bodhisattva-bhūmi (the final stage of Bodhisattva practice). The 'fundamental karma' is the karma-vijñāna (karma-consciousness) among the five minds, and the karma-lakṣaṇa (karma-aspect) among the three subtle aspects. Because of the power of avidyā (ignorance), one does not perceive the movement of the mind. The practice of the Bodhisattva-bhūmi comes to an end
等者。謂十地終心金剛喻定無垢地中。微細習氣心念都盡故。上文云。得見心性。心則常住。故云能離也○第二更重料揀中有三。初辨上無明。約治斷料揀。二釋上相應不相應義。三舉上染心及無明。約境成二礙義。前中標釋。
不了一法界義者從信相應地觀察學斷入凈心地隨分得離乃至如來地能究竟離故 釋中。初粗者至初地離。后細者至佛地盡故也。此即是上染心所依無明住地。能染真如成染心故。上云破和合識者。滅無明故。滅相續心者。斷染心故。今無明與染心雖說有前後。然治滅並一時也。
言相應義者謂心念法異依染凈差別而知相緣相同故 第二釋相應不相應者。六染中前三是相應心。相應有二釋。一約王數釋。以此三種皆是粗心故。言心念法異者。心謂心王。念法謂心法也。王數不同。故云異也。迦栴延論中。名為心及心所念法也。依染凈差別者。是所分別境也。知相緣相同者。若心王知染。心法亦同。心王緣凈。心法亦同也。知相即能知同。緣相即所緣同。二約心境相應釋。以此三種依境生故。是上文中依境所起六相內攝也。下文云。境界滅故相應心滅。言心念法異者。心謂能緣心。法謂所緣法塵。異謂心境不同也。依染凈乃至同故者。謂于染境作染解。于凈境作凈解。故云同也。
【現代漢語翻譯】 現代漢語譯本 『等者』，指的是十地（Dashabhumi）終結時的金剛喻定（Vajropama-samadhi）的無垢地（Vimala-bhumi），在這個階段，微細的習氣和心念都已完全斷盡。上文說：『得見心性，心則常住』，所以說能夠脫離。 第二，更進一步地詳細辨析，其中有三點：第一，辨析上文所說的無明，從修治斷滅的角度進行辨析；第二，解釋上文所說的相應與不相應的含義；第三，舉出上文所說的染心和無明，從所緣境的角度說明二障的形成。前面的內容是標明和解釋。 『不了法界義者』，從信相應地（Shraddha-anusharini-bhumi）觀察、學習、斷除，進入凈心地（Shuddha-bhumi），隨分隨地逐漸脫離，乃至如來地（Tathagata-bhumi）才能究竟脫離。解釋中說：『初粗者至初地離，后細者至佛地盡故也』。這指的是上文所說的染心所依止的無明住地（avidya-avastha-bhumi），它能夠染污真如（Tathata），使其成為染心。上文說『破和合識者，滅無明故；滅相續心者，斷染心故』。現在無明和染心雖然在說法上有先後，但修治斷滅是同時進行的。 『言相應義者』，指的是心念和法（dharma）雖然不同，但由於依染凈的差別，而知相和緣相是相同的。第二，解釋相應與不相應：六種染污心中，前三種是相應心。相應有兩種解釋：第一，從心王和心所的角度解釋，因為這三種都是粗心。『言心念法異者』，心指的是心王，念法指的是心所法。心王和心所不同，所以說是『異』。迦旃延論中，稱之為心及心所念法。『依染凈差別者』，指的是所分別的境界。『知相緣相同者』，如果心王認知染污，心所也相同；心王緣于清凈，心所也相同。知相即能知相同，緣相即所緣相同。第二，從心和境相應的角度解釋，因為這三種是依境而生的，是上文中依境所起的六相所包含的。下文說：『境界滅故相應心滅』。『言心念法異者』，心指的是能緣的心，法指的是所緣的法塵，『異』指的是心和境不同。『依染凈乃至同故者』，指的是對於染污的境界產生染污的理解，對於清凈的境界產生清凈的理解，所以說是『同』。
【English Translation】 English version 'Equanimity' refers to the stainless ground (Vimala-bhumi) of the Vajropama-samadhi (diamond-like concentration) at the end of the Tenth Ground (Dashabhumi), where subtle habitual energies and thoughts are completely exhausted. The preceding text states, 'Having seen the nature of mind, the mind then constantly abides,' hence it is said to be able to depart. Secondly, there is a more detailed analysis, comprising three points: First, analyzing the ignorance (avidya) mentioned above, from the perspective of cultivation and eradication; second, explaining the meaning of 'corresponding' and 'non-corresponding' as mentioned above; third, citing the defiled mind and ignorance mentioned above, explaining the formation of the two obstacles from the perspective of the object of cognition. The preceding content is a clarification and explanation. 'Not understanding the meaning of the realm of reality' refers to observing, learning, and eradicating from the Ground of Faith-Correspondence (Shraddha-anusharini-bhumi), entering the Pure Ground (Shuddha-bhumi), gradually departing according to one's capacity, until the Tathagata-bhumi (Buddha-ground) where one can ultimately depart. The explanation states, 'The initial coarseness departs at the First Ground, the later subtlety is exhausted at the Buddha-ground.' This refers to the dwelling place of ignorance (avidya-avastha-bhumi) upon which the defiled mind relies, which can defile Suchness (Tathata), causing it to become a defiled mind. The preceding text states, 'Destroying the combined consciousness is to extinguish ignorance; extinguishing the continuous mind is to cut off the defiled mind.' Although ignorance and the defiled mind are spoken of sequentially, their cultivation and eradication occur simultaneously. 'The meaning of correspondence' refers to the fact that although thoughts and dharmas (phenomena) are different, due to the distinction between defilement and purity, the knowing aspect and the conditioning aspect are the same. Secondly, explaining correspondence and non-correspondence: among the six defiled minds, the first three are corresponding minds. There are two explanations of correspondence: First, explaining from the perspective of the mind-king and mental factors, because these three are all coarse minds. 'The saying that thoughts and dharmas are different' refers to the mind-king as the mind, and mental factors as mental dharmas. The mind-king and mental factors are different, hence it is said to be 'different.' In the Katyayana's treatise, it is called the mind and the mental dharmas associated with the mind. 'Relying on the distinction between defilement and purity' refers to the object being distinguished. 'The knowing aspect and the conditioning aspect are the same' means that if the mind-king cognizes defilement, the mental factors are also the same; if the mind-king conditions purity, the mental factors are also the same. The knowing aspect is the same as the ability to know, and the conditioning aspect is the same as the object being conditioned. Second, explaining from the perspective of the correspondence between mind and object, because these three arise based on the object, they are included within the six aspects arising based on the object mentioned above. The following text states, 'Because the object is extinguished, the corresponding mind is extinguished.' 'The saying that thoughts and dharmas are different' refers to the mind as the cognizing mind, and dharma as the object of cognition, 'different' refers to the difference between mind and object. 'Relying on defilement and purity, and so on, being the same' refers to generating a defiled understanding towards a defiled object, and generating a pure understanding towards a pure object, hence it is said to be 'the same.'
不相應義者謂即心不覺常無別異不同知相緣相故 后三及無明皆名不相應者。亦二釋也。初約王數釋中。云即心不覺常無別異者。此顯根本無明動靜心體。即此動心是不覺相。更無王數之別。故云即心不覺常無別異。此翻前心念法異也。不同知相緣相者。既無王數之別。何有同知同緣。翻前可見。以此三種依不覺起。不異不覺故云即也。上文云依不覺故生三相。與不覺不捨離者。是此即心之不覺故云不離。非是相應而不離也。下文亦云。無明滅故不相應心滅。二亦約心境釋中。言即心不覺等者。謂此無明即此染心而無別體。不約與外境相應。方為此不覺。但在本心之上。故云即心等也。不同知相等者。揀前相應也。此不相應心既是梨耶識。于中不分王數義。及不與外境相應義。並有覺不覺義等。並與諸論相違。和會如別記中說○釋二礙中。先標立。後重釋。前中初惑障。后智障。
又染心義者名為煩惱礙能障真如根本智故 前中言染心者。六染心也。能障真如根本智者。顯其礙義。謂照寂妙慧如理之智。名根本智。即上文智凈相也。染心諠動違此寂靜。故名染心為煩惱礙。以煩動惱動故。今此且依本末相依門。以所起染心為煩惱礙。能起染心之無明為智礙。不約人法二執。以明二礙。
無明義者名為
【現代漢語翻譯】 現代漢語譯本 『不相應義』指的是，『即心』（指眾生的心）的不覺狀態，它恒常存在，沒有分別和差異，也沒有共同的認知和相互依存的關係。後面的三種相（能見相、境界相、染著相）以及無明，都被稱為『不相應』。這裡有兩種解釋。第一種是根據王數（心所法）來解釋，『即心不覺常無別異』，這表明根本無明擾動了寂靜的心體。這個擾動的心就是不覺之相，沒有其他王數（心所法）的分別，所以說『即心不覺常無別異』。這與前面所說的『心念法異』相反。『不同知相緣相』，既然沒有王數（心所法）的分別，哪裡會有共同的認知和相互依存？這與前面所說的相反。這三種相依不覺而生起，與不覺沒有分離，所以說是『即』。上文說『依不覺故生三相，與不覺不捨離』，就是指這個『即心』的不覺，所以說『不離』，而不是相應而不離。下文也說：『無明滅故不相應心滅』。第二種是根據心境來解釋，『言即心不覺等』，指的是這個無明就是這個染污的心，沒有其他的本體，不是與外境相應才成為不覺，而是在本心之上，所以說『即心等』。『不同知相等』，是爲了區別於前面所說的相應。這個不相應心就是阿梨耶識（第八識），其中沒有王數（心所法）的意義，也沒有與外境相應的意義，以及有覺與不覺的意義等等，這與各論相違背，詳細的調和在《別記》中有說明。解釋二障時，先標立，後重釋。前面是惑障，後面是智障。 『染心義』指的是煩惱障，它能夠障礙真如根本智。前面所說的『染心』，指的是六種染污的心。『能障真如根本智』，顯示了它的障礙作用。照寂的妙慧，如實之智，稱為根本智，也就是上文所說的智凈相。染心喧鬧擾動，違背這種寂靜，所以說染心是煩惱障，因為它煩動惱動。這裡暫時依據本末相依門，以所生起的染心為煩惱障，能生起染心的無明為智障，不依據人法二執來說明二障。 『無明義』指的是智障
【English Translation】 English version 『Non-corresponding meaning』 refers to the non-awakening state of 『immediate mind』 (referring to the minds of sentient beings), which is constant, without distinction or difference, and without common cognition or interdependence. The latter three aspects (the aspect of perceiver, the aspect of perceived object, and the aspect of attachment) and ignorance are all called 『non-corresponding』. There are two interpretations here. The first is based on the mental functions (cetasikas) to explain, 『immediate mind is non-awakening, constant, without distinction or difference,』 which shows that fundamental ignorance disturbs the tranquil mind-essence. This disturbed mind is the aspect of non-awakening, without the distinction of other mental functions (cetasikas), so it is said 『immediate mind is non-awakening, constant, without distinction or difference.』 This is contrary to the previous statement that 『the mind's thoughts are different.』 『Not having common cognition or interdependence,』 since there is no distinction of mental functions (cetasikas), how can there be common cognition and interdependence? This is contrary to what was said before. These three aspects arise depending on non-awakening, and are not separated from non-awakening, so it is said to be 『immediate』. The previous text said, 『depending on non-awakening, the three aspects arise, not abandoning non-awakening,』 which refers to the non-awakening of this 『immediate mind,』 so it is said 『not separated,』 rather than corresponding and not separated. The following text also says: 『Because ignorance is extinguished, the non-corresponding mind is extinguished.』 The second is based on mind and object to explain, 『saying immediate mind is non-awakening, etc.,』 refers to this ignorance being this defiled mind, without another entity, not becoming non-awakening by corresponding with external objects, but being on the original mind, so it is said 『immediate mind, etc.』 『Not having common cognition, etc.,』 is to distinguish it from the previous corresponding. This non-corresponding mind is the Ālaya consciousness (eighth consciousness), in which there is no meaning of mental functions (cetasikas), nor the meaning of corresponding with external objects, as well as the meaning of having awakening and non-awakening, etc., which contradicts various treatises. Detailed reconciliation is explained in the 『Separate Record』. When explaining the two hindrances, first establish, then re-explain. The former is the hindrance of delusion, and the latter is the hindrance of wisdom. 『Defiled mind meaning』 refers to the affliction hindrance, which can obstruct the fundamental wisdom of Suchness. The 『defiled mind』 mentioned earlier refers to the six defiled minds. 『Can obstruct the fundamental wisdom of Suchness』 shows its obstructive function. The wonderful wisdom of illuminating tranquility, the wisdom of reality, is called fundamental wisdom, which is the aspect of wisdom purity mentioned above. The defiled mind is noisy and disturbing, violating this tranquility, so it is said that the defiled mind is the affliction hindrance, because it is afflicted and disturbed. Here, temporarily based on the dependent origination of root and branch, the defiled mind that arises is the affliction hindrance, and the ignorance that can give rise to the defiled mind is the wisdom hindrance, not explaining the two hindrances based on the two attachments to self and phenomena. 『Ignorance meaning』 refers to the wisdom hindrance
智礙能障世間自然業智故 言無明者。根本無明也。能障世間業智者。顯其礙義。謂后得如量智。即上不思議業用。以無明昏迷無所分別。違此智用。名為智礙。從所障得名。
此義云何 重釋中。先問云。既此無明動靜心體成於染心。則無明是細。應障理智。染心是粗。應障量智。
以依染心能見能現妄取境界違平等性故 答中先釋煩惱礙。言以依染心能見能現者。后三細染也。妄取境界者。通攝前三染心。以同依境起故。違平等性者。釋成礙義。以此染心能所差別。乖根本智慧所平等。所以障于理智。
以一切法常靜無有起相無明不覺妄與法違故不能得隨順世間一切境界種種知故 下釋智礙中。言以一切法常靜無有起相者。舉無明所迷法性。無明不覺妄與法違者。正顯無明。違前法性。以不了如法寂靜。妄有起滅。與法乖違故也。不能得乃至種種知者。以內迷真理。識外見塵故。于如量之境不能隨順種種知也。此正釋障如量智義。上來釋生滅因緣竟○自下第三明生滅相。于中有三。初標數起問。二列名略顯三廣釋其相。
複次分別生滅相者有二種云何為二一者粗與心相應故二者細與心不相應故 前中言粗與心相應者。六染中前三染是心相應。其相粗顯。經中說為相生滅也。細與心不相應
【現代漢語翻譯】 現代漢語譯本： 『智礙』（zhì ài，智慧的障礙）能障礙世間自然產生的智慧，因此稱為『無明』（wú míng，ignorance）。這裡指的是根本無明。『能障礙世間業智者』，是彰顯其障礙的含義。指的是后得的如量智，也就是上面所說的不思議業用。因為無明昏昧迷惑，不能分辨，違背了這種智慧的作用，所以稱為『智礙』，這是從所障礙的事物來命名的。
『此義云何』（cǐ yì yún hé，這是什麼意思）？下面重新解釋。先提出問題：既然這無明動搖了清凈心體，形成了染污心，那麼無明是細微的，應該障礙理智；染污心是粗糙的，應該障礙如量智。
『以依染心能見能現妄取境界違平等性故』（yǐ yī rǎn xīn néng jiàn néng xiàn wàng qǔ jìng jiè wéi píng děng xìng gù，因為依靠染污心能夠見、能夠顯現，虛妄地執取境界，違背了平等性），在回答中先解釋煩惱障。『言以依染心能見能現者』，指的是后三種細微的染污。『妄取境界者』，概括了前三種染污心，因為它們都依靠境界而生起。『違平等性者』，解釋了構成障礙的含義。因為這種染污心有能見和所見的差別，違背了根本智慧的能所平等，所以障礙了理智。
『以一切法常靜無有起相無明不覺妄與法違故不能得隨順世間一切境界種種知故』（yǐ yī qiē fǎ cháng jìng wú yǒu qǐ xiàng wú míng bù jué wàng yǔ fǎ wéi gù bù néng dé suí shùn shì jiān yī qiē jìng jiè zhǒng zhǒng zhī gù，因為一切法常常寂靜，沒有生起的現象，無明不覺悟，虛妄地與法相違背，所以不能夠隨順世間一切境界的種種認知），下面解釋智礙。『言以一切法常靜無有起相者』，是舉出無明所迷惑的法性。『無明不覺妄與法違者』，正是彰顯無明違背了前面的法性，因為不瞭解如法的寂靜，虛妄地認為有生滅，與法相違背。『不能得乃至種種知者』，是因為向內迷惑了真理，向外識別塵境，所以對於如量的境界不能隨順種種認知。這正是解釋了障礙如量智的含義。上面解釋了生滅的因緣完畢。從下面開始第三部分，說明生滅的相狀。其中有三部分：首先標出數量並提出問題；其次列出名稱並簡略地顯示；最後廣泛地解釋其相狀。
『複次分別生滅相者有二種云何為二一者粗與心相應故二者細與心不相應故』（fù cì fēn bié shēng miè xiàng zhě yǒu èr zhǒng yún hé wéi èr yī zhě cū yǔ xīn xiāng yìng gù èr zhě xì yǔ xīn bù xiāng yìng gù，再次，分別生滅的相狀有兩種，什麼是兩種？一種是粗的，與心相應；一種是細的，與心不相應）。前面所說的『粗與心相應者』，六種染污中的前三種染污是與心相應的，它們的相狀粗顯，經中說為相生滅。『細與心不相應』
【English Translation】 English version: 'Intellectual Obstruction' (zhì ài, obstacle of wisdom) obstructs the worldly wisdom that arises naturally, hence it is called 'Ignorance' (wú míng, ignorance). This refers to fundamental ignorance. 'That which obstructs worldly karmic wisdom' highlights its meaning of obstruction. It refers to the subsequently attained wisdom of appropriate measure, which is the inconceivable karmic function mentioned above. Because ignorance is dark and deluded, unable to distinguish, it contradicts the function of this wisdom, hence it is called 'Intellectual Obstruction,' named from what it obstructs.
'What is the meaning of this?' (cǐ yì yún hé) Below is a re-explanation. First, a question is raised: Since this ignorance agitates the pure essence of mind, forming defiled mind, then ignorance is subtle and should obstruct the wisdom of principle; defiled mind is coarse and should obstruct the wisdom of measure.
'Because relying on defiled mind, one is able to see and manifest, falsely grasping at realms, contradicting the nature of equality' (yǐ yī rǎn xīn néng jiàn néng xiàn wàng qǔ jìng jiè wéi píng děng xìng gù), in the answer, the obstruction of affliction is explained first. 'That relying on defiled mind one is able to see and manifest' refers to the latter three subtle defilements. 'Falsely grasping at realms' encompasses the former three defiled minds, because they all arise relying on realms. 'Contradicting the nature of equality' explains the meaning of constituting an obstruction. Because this defiled mind has the difference of the able-to-see and the seen, it contradicts the fundamental intelligence's equality of the able and the object, therefore it obstructs the wisdom of principle.
'Because all dharmas are constantly still, without arising appearances, ignorance does not awaken, falsely contradicting the dharma, therefore one cannot attain accordance with all worldly realms and various knowledges' (yǐ yī qiē fǎ cháng jìng wú yǒu qǐ xiàng wú míng bù jué wàng yǔ fǎ wéi gù bù néng dé suí shùn shì jiān yī qiē jìng jiè zhǒng zhǒng zhī gù), below is the explanation of intellectual obstruction. 'That all dharmas are constantly still, without arising appearances' cites the dharma-nature that ignorance deludes. 'Ignorance does not awaken, falsely contradicting the dharma' precisely highlights that ignorance contradicts the preceding dharma-nature, because it does not understand the stillness of suchness, falsely believing there is arising and ceasing, contradicting the dharma. 'One cannot attain even various knowledges' is because inwardly one is deluded by truth, outwardly one recognizes dust realms, therefore one cannot accord with various knowledges of the realm of appropriate measure. This precisely explains the meaning of obstructing the wisdom of appropriate measure. The above explanation of the causes and conditions of arising and ceasing is complete. From below begins the third part, explaining the characteristics of arising and ceasing. There are three parts: first, stating the number and raising a question; second, listing the names and briefly showing; finally, extensively explaining the characteristics.
'Furthermore, distinguishing the characteristics of arising and ceasing, there are two kinds. What are the two? One is coarse and corresponds with the mind; the other is subtle and does not correspond with the mind' (fù cì fēn bié shēng miè xiàng zhě yǒu èr zhǒng yún hé wéi èr yī zhě cū yǔ xīn xiāng yìng gù èr zhě xì yǔ xīn bù xiāng yìng gù). The previously mentioned 'coarse and corresponds with the mind,' the first three defilements of the six defilements correspond with the mind, their characteristics are coarse and obvious, the sutra speaks of them as the arising and ceasing of characteristics. 'Subtle and does not correspond with the mind'
者。后三染是心不相應。以無心心法粗顯之相。其體微細恒流不絕。經中說為流注生滅。此依四卷楞伽。十卷中雲。識有二種滅。一者相滅。二相續滅。生住亦如是。經中出名。不別顯相。故今論主約相應不相應義。顯其二種粗細之心生滅之相○釋中有二。初約人對顯。后辨相所依。初中對三位人也。
又粗中之粗凡夫境界 前三染心俱名為粗。于中初執相應染復更為粗故。云粗中之粗也。三賢位名內凡。能覺此染故云凡夫境界。
粗中之細及細中之粗菩薩境界 又前三粗中。后二謂不斷相應及分別智相應染。是粗心之中稍細。故云粗中之細也。細中之粗者。后三染心俱名為細。于中前二謂能見能現是也。同是不相應故名為細。形后根本業識故復云粗。此是十地已還菩薩位中所知境也。
細中之細是佛境界 細中之細者。謂根本業不相應染。能所未分。行相極細故。唯佛能知耳○自下第二明所依義中二。初順辨生緣。后逆論滅義。前中亦二。初明通緣。后顯別因。
此二種生滅依于無明熏習而有所謂依因依緣依因者不覺義故依緣者妄作境界義故 通而言之。粗細二識皆依無明住地而起。以本無明動起三細。依此三細轉起粗心故。以無明通為其本故。云依無明熏習而有也。若別而言之。依無明
【現代漢語翻譯】 現代漢語譯本：
這些是后三種染污，與心不相應。因為無心心法的粗顯之相，其本體微細，恒常流動不絕。經中說為流注生滅。這是依據四卷本《楞伽經》。十卷本中說：『識有兩種滅，一者相滅，二者相續滅。生住也是這樣。』經中只給出名稱，沒有詳細顯現其相。所以現在論主依據相應與不相應的意義，來顯現這兩種粗細之心的生滅之相。釋義中有二部分：首先是約人來對比顯現，然後辨別相的所依。首先是對三位人而言。
又，粗中之粗是凡夫的境界。前三種染心都稱為粗。其中，最初的執著相應染更為粗，所以說是粗中之粗。三賢位的菩薩稱為內凡，能夠覺察到這種染污，所以說是凡夫的境界。
粗中之細以及細中之粗是菩薩的境界。前三種粗心中，后兩種，即不斷相應和分別智相應染，是粗心中稍微細微的，所以說是粗中之細。細中之粗，是指后三種染心都稱為細，其中前兩種，即能見和能現。因為同樣是不相應，所以稱為細。形后根本業識，所以又稱為粗。這是十地之前的菩薩位中所知的境界。
細中之細是佛的境界。細中之細，是指根本業不相應染，能所未分，行相極其細微，所以只有佛才能知曉。從這裡開始，第二部分說明所依的意義，分為兩部分：首先順著辨別生緣，然後逆著論述滅的意義。前一部分也分為兩部分：首先說明共同的緣，然後顯現特別的因。
這兩種生滅依于無明（avidya，無知）的熏習而產生。所謂依因，是因為不覺（non-awareness）的意義；所謂依緣，是因為虛妄造作境界的意義。總的來說，粗細二識都依于無明住地而起。因為根本無明動搖而生起三細，依此三細轉而生起粗心。因為無明是共同的根本，所以說依無明的熏習而有。如果分別來說，依無明
【English Translation】 English version:
These are the last three defilements, which are not in accordance with the mind. Because of the coarse and manifest appearance of the mind-unrelated dharmas, their substance is subtle, constantly flowing and unceasing. The sutras describe them as flowing and arising and ceasing. This is based on the four-fascicle Laṅkāvatāra Sūtra. The ten-fascicle version says: 'There are two kinds of cessation of consciousness: the cessation of appearance and the cessation of continuity. Arising and abiding are also like this.' The sutras only give the names, without detailed manifestation of their appearances. Therefore, the author of the treatise now relies on the meaning of correspondence and non-correspondence to manifest the appearances of arising and ceasing of these two kinds of coarse and subtle minds. There are two parts to the explanation: first, it is manifested by comparing people, and then the support of the appearances is distinguished. First, it refers to the three levels of people.
Furthermore, the coarsest of the coarse is the realm of ordinary people. The first three defiled minds are all called coarse. Among them, the initial attachment and corresponding defilement is even coarser, so it is called the coarsest of the coarse. Bodhisattvas in the Three Worthies stage are called inner ordinary people, who can perceive this defilement, so it is said to be the realm of ordinary people.
The coarse within the subtle and the subtle within the coarse are the realms of Bodhisattvas. Among the first three coarse minds, the latter two, namely the uninterrupted correspondence and the defilement corresponding to the discriminating wisdom, are slightly more subtle within the coarse mind, so they are called the coarse within the subtle. The subtle within the coarse refers to the latter three defiled minds, which are all called subtle, among which the first two are the able-to-see and the able-to-appear. Because they are both non-corresponding, they are called subtle. Forming the root karma consciousness later, it is again called coarse. This is the realm known by Bodhisattvas before the Tenth Ground.
The subtlest of the subtle is the realm of the Buddha. The subtlest of the subtle refers to the root karma non-corresponding defilement, where the able and the object are not separated, and the appearance is extremely subtle, so only the Buddha can know it. From here onwards, the second part explains the meaning of what is relied upon, divided into two parts: first, it distinguishes the conditions for arising in accordance with the order, and then it discusses the meaning of cessation in reverse. The former part is also divided into two parts: first, it explains the common conditions, and then it manifests the special cause.
These two kinds of arising and ceasing rely on the熏習 (xunxi, perfuming) of 無明 (avidya, ignorance) to arise. The so-called relying on the cause is because of the meaning of 不覺 (non-awareness); the so-called relying on the condition is because of the meaning of falsely creating realms. Generally speaking, both coarse and subtle consciousnesses arise relying on the dwelling place of 無明 (avidya, ignorance). Because the fundamental 無明 (avidya, ignorance) stirs and gives rise to the three subtleties, and relying on these three subtleties, the coarse mind arises. Because 無明 (avidya, ignorance) is the common root, it is said to rely on the 熏習 (xunxi, perfuming) of 無明 (avidya, ignorance) to exist. If speaking separately, it relies on 無明 (avidya, ignorance)
因生三細不相應心。依境界緣生三粗相應心。故云依因乃至妄作境界義故。此中文少。若具說之。各有二因。如楞伽云。大慧不思議熏及不思議變。是現識因。取種種塵。及無始妄想熏。是分別事識因。解云。不思議熏者。謂無明能熏真如。不可熏處而能熏。故名不思議熏。又熏即不熏。不熏之熏名不思議熏。不思議變者。謂真如心受無明熏。不可變異而變異。故云不思議變。又變即不變。不變之變。名不思議變。勝鬘中不染而染。染而不染。難可了知者。謂此不思議也。然此熏變甚微且隱故。所起現識行相微細。于中亦有轉識業識。舉粗兼細。故但名現識即是此不相應心也。取種種塵者。即是現識所現種種境界。還能動彼心海起諸事識之浪。故也。無始妄想熏者。即彼和合心海之中。妄念習氣無始已來熏習不斷。以未曾離念故。此塵及念熏動心海種種識生。以妄念及塵粗而且顯故。其所起分別事識行相粗顯成相應心也。經中欲明現識依不思議熏故得生。依不思議變故得住。事識依境界得生。依心海得住。今此論中但說生緣。故不論依住。是于細中唯說無明熏。粗中單舉境界緣也○第二逆顯滅義中二。初正辨。后釋疑。
若因滅則緣滅 前中二。先明通滅。謂得對治無明滅時。無明所起現識境界亦隨滅。故云因
【現代漢語翻譯】 現代漢語譯本 因無明而生起的三種微細心識，與心不相應。依賴於境界緣而生起的三種粗顯心識，與心相應。所以說依賴於因乃至虛妄地造作境界的意義。這裡文中內容較少，如果詳細來說，各有兩種因。如《楞伽經》（Laṅkāvatāra Sūtra）所說：『大慧（Mahāmati），不可思議的熏習和不可思議的變異，是現識（ālaya-vijñāna）的因。』『取種種塵，及無始妄想熏，是分別事識（mano-vijñāna）的因。』解釋說：『不可思議的熏習，是指無明（avidyā）能夠熏習真如（tathatā），在不可熏習之處而能夠熏習，所以名為不可思議的熏習。』又熏習即是不熏習，不熏習的熏習名為不可思議的熏習。『不可思議的變異，是指真如心接受無明的熏習，在不可變異之處而變異，所以稱為不可思議的變異。』又變異即是不變異，不變異的變異，名為不可思議的變異。《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）中『不染而染，染而不染，難以了知』，說的就是這種不可思議。然而這種熏習和變異非常微細且隱蔽，所以生起的現識行相也微細。其中也有轉識（pravṛtti-vijñāna）和業識（karma-vijñāna），這裡舉粗略的也兼顧了微細的，所以只稱為現識，就是這種不相應心。『取種種塵』，就是現識所顯現的種種境界，還能動搖心海，生起各種事識的波浪。『無始妄想熏』，就是在那和合的心海之中，妄念的習氣從無始以來熏習不斷，因為從未曾離開過妄念。這些塵和妄念熏動心海，種種識生起。因為妄念和塵粗顯，所以生起的分別事識行相粗顯，成為相應心。經中想要說明現識依賴於不可思議的熏習而生起，依賴於不可思議的變異而安住。事識依賴於境界而生起，依賴於心海而安住。現在這部論中只說了生緣，所以沒有說安住。這是在微細之中只說了無明的熏習，在粗顯之中只舉了境界緣。 第二，逆向顯示滅的意義，分為兩部分。首先是正面辨析，然後是解釋疑問。 如果因滅，那麼緣也滅。前面分為兩部分。首先說明普遍的滅。意思是說，當得到對治無明的方法，無明滅除時，無明所生起的現識境界也隨之滅除，所以說因滅。
【English Translation】 English version The three subtle consciousnesses arising from ignorance (avidyā) are not in accordance with the mind. The three coarse consciousnesses arising dependent on the condition of the objective realm are in accordance with the mind. Therefore, it is said that they depend on the cause to falsely create the meaning of the objective realm. Here, the text is brief. If explained in detail, each has two causes. As the Laṅkāvatāra Sūtra says: 'Mahāmati, inconceivable perfuming and inconceivable transformation are the cause of the ālaya-vijñāna (store consciousness).' 'Taking various dusts and the perfuming of beginningless deluded thoughts are the cause of the mano-vijñāna (mind consciousness).' The explanation says: 'Inconceivable perfuming refers to ignorance being able to perfume the tathatā (suchness), perfuming where it cannot be perfumed, hence it is called inconceivable perfuming.' Moreover, perfuming is non-perfuming, and non-perfuming perfuming is called inconceivable perfuming. 'Inconceivable transformation refers to the true mind receiving the perfuming of ignorance, transforming where it cannot be transformed, hence it is called inconceivable transformation.' Moreover, transformation is non-transformation, and non-transformation transformation is called inconceivable transformation. In the Śrīmālādevī Siṃhanāda Sūtra, 'undefiled yet defiled, defiled yet undefiled, difficult to understand' refers to this inconceivability. However, this perfuming and transformation are very subtle and hidden, so the characteristics of the arising ālaya-vijñāna are also subtle. Among them, there are also pravṛtti-vijñāna (active consciousness) and karma-vijñāna (karmic consciousness). Here, the coarse is mentioned while also including the subtle, so it is only called ālaya-vijñāna, which is this non-corresponding mind. 'Taking various dusts' refers to the various objective realms manifested by the ālaya-vijñāna, which can also stir the ocean of mind and cause the waves of various mano-vijñāna to arise. 'The perfuming of beginningless deluded thoughts' refers to the habits of delusion in that combined ocean of mind, which have been perfuming continuously since beginningless time, because it has never been separated from delusion. These dusts and thoughts perfume and stir the ocean of mind, and various consciousnesses arise. Because delusion and dust are coarse and manifest, the characteristics of the arising mano-vijñāna are coarse and manifest, becoming a corresponding mind. The sutra intends to explain that the ālaya-vijñāna arises dependent on inconceivable perfuming and abides dependent on inconceivable transformation. The mano-vijñāna arises dependent on the objective realm and abides dependent on the ocean of mind. Now, this treatise only speaks of the conditions for arising, so it does not speak of abiding. This is only speaking of the perfuming of ignorance in the subtle, and only mentioning the condition of the objective realm in the coarse. Secondly, to show the meaning of cessation in reverse order, there are two parts. First, the direct analysis, and then the explanation of doubts. If the cause ceases, then the condition also ceases. The previous is divided into two parts. First, to explain the universal cessation. It means that when the method to counteract ignorance is obtained, and ignorance ceases, the objective realm of the ālaya-vijñāna arising from ignorance also ceases accordingly, so it is said that the cause ceases.
滅則緣滅也。
因滅故不相應心滅緣滅故相應心滅 二別顯滅中。先因滅者。以三細親依無明因生故。無明滅時亦隨滅也。後緣滅者。以三粗染親依境緣生故。境界滅時亦隨滅也。此依始終起盡道理。以明二種生滅之義。非約剎那生滅義也○釋疑中。先問后答。
問曰若心滅者云何相續若相續者云何說究竟滅 問中言若心滅云何相續者。若境界滅時心體亦滅者。無明三細既其未盡。心體已亡。更依何法而得相續。此疑相應心。若相續云何究竟滅者。若言以心體不滅。令無明得相續者。心體既其不滅。無明則常相續。云何治道得究竟滅也。此疑不相應心。答中雙答此二也○有法喻合。法中總說。喻合別說。
答曰所言滅者唯心相滅非心體滅 言唯心相滅非體滅者。境界滅時。唯心粗相滅。非心自體滅。又以無明滅時。唯心細相滅。亦非心體滅。此通答二問也。喻中別顯此二。
如風依水而有動相若水滅者則風相斷絕無所依止以水不滅風相相續唯風滅故動相隨滅非是水滅 如風依水而動者。喻無明風依心體故有動相。此示無明離於心體不能自現動相也。若水滅乃至無所依止者。此示若境果滅時。令心體亦滅者。則無明風無所動故。業等三細則應斷滅。以水不滅風相續者。以境界滅時心體不滅故。
【現代漢語翻譯】 現代漢語譯本： 滅，就是緣滅。（緣指外在條件或境界的消滅）
因為根本原因（因）的消滅，所以不相應的『心』（不與外境直接關聯的『心』）也隨之消滅；因為外在條件（緣）的消滅，所以相應的『心』（與外境直接關聯的『心』）也隨之消滅。這是兩種不同的『滅』的顯現。首先，『因滅』指的是，因為三種細微的妄念（三細）是親近依賴於無明（avidyā，根本的迷惑和無知）而產生的，所以當無明消滅時，這三種細微的妄念也隨之消滅。其次，『緣滅』指的是，因為三種粗顯的染污（三粗）是親近依賴於外在境界（境緣）而產生的，所以當外在境界消滅時，這三種粗顯的染污也隨之消滅。這是依據事物從開始到結束、從產生到消滅的道理，來闡明兩種生滅的含義，並非指剎那間的生滅。
在解釋疑問的部分，先提出問題，然後回答。
問：如果『心』滅了，那麼如何相續？如果相續，又怎麼說是究竟的滅呢？問題中說，『如果『心』滅了，那麼如何相續？』，意思是說，如果外在境界消滅時，『心』的本體也隨之消滅，而無明和三種細微的妄念還沒有完全斷盡，『心』的本體就已經消失了，那麼又依靠什麼來得以相續呢？這是對相應『心』的疑問。『如果相續，又怎麼說是究竟的滅呢？』，意思是說，如果說『心』的本體沒有滅，從而使得無明得以相續，那麼『心』的本體既然沒有滅，無明就會永遠相續下去，又怎麼能通過修行達到究竟的滅呢？這是對不相應『心』的疑問。回答中同時回答了這兩個問題。
有法、比喻和總結。在『法』的部分，總括性地說明；在比喻和總結的部分，分別說明。
答：所說的『滅』，只是『心』的現象（相）的滅，而不是『心』的本體（體）的滅。所說只是『心相滅而非體滅』，意思是說，當外在境界消滅時，只是『心』的粗顯現象消滅，而不是『心』的自體消滅。另外，當無明消滅時，只是『心』的細微現象消滅，也不是『心』的本體消滅。這是對兩個問題的共同回答。在比喻中，分別顯明這兩種情況。
例如，風依靠水而產生波動的現象，如果水滅了，那麼風的現象就會斷絕，無所依止；因為水沒有滅，風的現象才能相續；只是風滅了，所以波動的現象才隨之消滅，而不是水滅了。例如，風依靠水而動，比喻無明之風依靠『心』的本體，所以才產生動相。這表明無明離開『心』的本體，就不能自己顯現動相。『如果水滅了，乃至無所依止』，這表明如果外在境界和結果消滅時，使得『心』的本體也消滅，那麼無明之風就沒有什麼可以動搖的，業等三種細微的妄念就應該斷滅。『以水不滅風相續者』，因為外在境界消滅時，『心』的本體沒有滅，所以...
【English Translation】 English version: Cessation, is the cessation of conditions (緣滅) (referring to the disappearance of external conditions or realms).
Because of the cessation of the root cause (因), the non-corresponding 'mind' (不相應心) (the 'mind' not directly associated with external realms) also ceases accordingly; because of the cessation of external conditions (緣), the corresponding 'mind' (相應心) (the 'mind' directly associated with external realms) also ceases accordingly. These are two different manifestations of 'cessation'. First, 'cause cessation' (因滅) refers to the fact that because the three subtle defilements (三細) are closely dependent on ignorance (avidyā, 無明, fundamental delusion and ignorance) for their arising, when ignorance ceases, these three subtle defilements also cease accordingly. Second, 'condition cessation' (緣滅) refers to the fact that because the three coarse defilements (三粗) are closely dependent on external realms (境緣) for their arising, when external realms cease, these three coarse defilements also cease accordingly. This is based on the principle of things from beginning to end, from arising to ceasing, to elucidate the meaning of two kinds of arising and ceasing, not referring to momentary arising and ceasing.
In the section explaining doubts, first raise the question, then answer.
Question: If the 'mind' ceases, then how does it continue? If it continues, then how can it be said to be ultimate cessation? The question says, 'If the 'mind' ceases, then how does it continue?', meaning that if when external realms cease, the essence of the 'mind' also ceases accordingly, and ignorance and the three subtle defilements have not been completely exhausted, the essence of the 'mind' has already disappeared, then what does it rely on to continue? This is a question about the corresponding 'mind'. 'If it continues, then how can it be said to be ultimate cessation?', meaning that if it is said that the essence of the 'mind' does not cease, thus allowing ignorance to continue, then since the essence of the 'mind' does not cease, ignorance will continue forever, then how can ultimate cessation be achieved through practice? This is a question about the non-corresponding 'mind'. The answer answers both questions simultaneously.
There are Dharma, metaphor, and conclusion. In the 'Dharma' section, it is explained comprehensively; in the metaphor and conclusion sections, it is explained separately.
Answer: What is meant by 'cessation' is only the cessation of the phenomena (相) of the 'mind', not the cessation of the essence (體) of the 'mind'. What is said is only 'the cessation of the mind's phenomena, not its essence', meaning that when external realms cease, only the coarse phenomena of the 'mind' cease, not the self-essence of the 'mind'. In addition, when ignorance ceases, only the subtle phenomena of the 'mind' cease, not the essence of the 'mind'. This is a common answer to both questions. In the metaphor, these two situations are clarified separately.
For example, wind relies on water to produce the phenomenon of waves; if the water ceases, then the phenomenon of wind will be cut off and have nothing to rely on; because the water does not cease, the phenomenon of wind can continue; only the wind ceases, so the phenomenon of waves ceases accordingly, not the water. For example, wind relies on water to move, which is a metaphor for the wind of ignorance relying on the essence of the 'mind', so it produces movement. This shows that ignorance cannot manifest movement itself without leaving the essence of the 'mind'. 'If the water ceases, and even has nothing to rely on', this shows that if when external realms and results cease, the essence of the 'mind' also ceases, then the wind of ignorance has nothing to shake, and the three subtle defilements such as karma should be cut off. 'Because the water does not cease, the wind continues', because when external realms cease, the essence of the 'mind' does not cease, so...
無明三細則得長相續。良以無明滅故境界滅。非以境界滅故無明滅。由是義故。境界滅時。無明動心。三細相續。此答初問相應心滅義也。唯風滅乃至非水滅者。以無明盡時。業等動相亦隨之滅。非靜心體而亦滅也。此答后問不相應心滅義。閤中次第合前二種心也。
無明亦爾依心體而動若心體滅者則眾生斷絕無所依止以體不滅心得相續唯癡滅故心相隨滅非心智滅 非心智滅者。上文以對不覺故名為覺。則一識有二義。今以對癡故名為智。則一心有體相。不覺癡相轉滅成於始覺。本覺智體不滅。與還源無二無別也。上來釋染凈生滅因緣相竟。◎
◎○自下第二明染凈互熏相生不斷。即顯上總中能生一切法義也。于中有四。初舉數總標。二列染凈法名。三廣釋染凈熏習之義。四明染淨盡不盡義。
複次有四種法熏習義故染法凈法起不斷絕 初中由此染凈相資故。得起不斷也。
云何為四一者凈法名為真如二者一切染因名為無明三者妄心名為業識四者妄境界所謂六塵 第二中言凈法名真如者。此是生滅門中真如。以三義故故云凈法。一約體。本來凈故。二約體相。以內熏故。令返染成於始凈故。梁攝論云。能成立者。謂真如十種功德法。所成立者。謂十種新生正行也。三約用熏故。應機成凈緣也
【現代漢語翻譯】 現代漢語譯本：無明的三種細微現象導致了長期的相續。這是因為無明滅除，境界也隨之滅除；但並非因為境界滅除，無明才滅除。因此，當境界滅除時，無明的動心，以及三種細微現象仍然相續。這是對第一個問題，即相應心滅的意義的解答。只有風滅，乃至並非水滅，是因為當無明完全消失時，業等動相也隨之滅除，但並非靜止的心體也滅除。這是對第二個問題，即不相應心滅的意義的解答。總合來說，這是將前兩種心合在一起。\n\n無明也是如此，它依附於心體而動。如果心體滅除，那麼眾生就會斷絕，無所依止。因為心體不滅，所以心才能相續。只有癡滅除，心相才會隨之滅除，但心智不會滅除。所謂『非心智滅』，是因為上文針對不覺而稱之為覺，所以一個識具有兩種意義。現在針對癡而稱之為智，所以一心具有體和相。不覺的癡相轉變滅除，成就始覺。本覺的智體不會滅除，與還源沒有兩樣，沒有差別。以上解釋了染凈生滅的因緣相。\n\n下面第二部分闡明染凈互相熏習，相生不斷，這也就顯示了上面總說中能生一切法的意義。其中有四個方面：首先，舉出數量總的標明；其次，列出染凈法的名稱；第三，廣泛解釋染凈熏習的意義；第四，闡明染淨盡與不盡的意義。\n\n再次，有四種法熏習的意義，因此染法和凈法生起，不會斷絕。首先，因為染凈互相資助，所以能夠生起，不會斷絕。\n\n什麼是四種法呢？第一種是凈法，名為真如（Tathata，如實、不變的本體）；第二種是一切染污的起因，名為無明（Avidya，無知、迷惑）；第三種是妄心，名為業識（Karma-vijnana，由業力產生的意識）；第四種是虛妄的境界，也就是六塵（Sadayatana，色、聲、香、味、觸、法）。第二部分中說凈法名為真如，這是生滅門中的真如。因為它有三種意義，所以稱為凈法：第一，從本體來說，本來清凈；第二，從本體的相來說，因為內在的熏習，使返染成始凈；梁攝論說，能成立的是真如的十種功德法，所成立的是十種新生正行；第三，從作用來說，因為熏習，應機成為清凈的因緣。 English version: The three subtle aspects of Avidya (ignorance) lead to a long-lasting continuity. This is because when Avidya is extinguished, the realm of objects is also extinguished; however, it is not because the realm of objects is extinguished that Avidya is extinguished. Therefore, when the realm of objects is extinguished, the moving mind of Avidya, along with the three subtle aspects, continues. This is the answer to the first question, regarding the meaning of the extinction of the corresponding mind.\n\nThe reason why only wind is extinguished, and not even water, is that when Avidya is completely exhausted, the moving aspects of Karma (action) and so on are also extinguished along with it, but not the still mind-essence. This is the answer to the second question, regarding the meaning of the extinction of the non-corresponding mind. In summary, this is combining the previous two types of mind.\n\nAvidya is also like this; it moves relying on the mind-essence. If the mind-essence were to be extinguished, then sentient beings would be cut off, having nothing to rely on. Because the mind-essence is not extinguished, the mind can continue. Only when ignorance is extinguished will the mind-aspects be extinguished along with it, but not the mind-wisdom. The so-called 'non-extinction of mind-wisdom' is because in the previous text, it was called 'awakening' in contrast to non-awakening, so one consciousness has two meanings. Now, it is called 'wisdom' in contrast to ignorance, so one mind has essence and aspect. The ignorant aspect of non-awakening transforms and extinguishes, achieving initial awakening. The wisdom-essence of original awakening is not extinguished, and is no different from returning to the source. The above explains the causal conditions of defilement and purity, arising and ceasing.\n\nNext, the second part elucidates that defilement and purity mutually influence each other, arising continuously, which also reveals the meaning of being able to generate all dharmas in the general statement above. There are four aspects to this: first, stating the quantity as a general indication; second, listing the names of defiled and pure dharmas; third, extensively explaining the meaning of the mutual influence of defilement and purity; fourth, elucidating the meaning of the exhaustion and non-exhaustion of defilement and purity.\n\nFurthermore, there are four kinds of meanings of Dharma (teachings) influencing each other, therefore defiled dharmas and pure dharmas arise and are not cut off. First, because defilement and purity mutually assist each other, they are able to arise and are not cut off.\n\nWhat are the four dharmas? The first is pure Dharma, named Tathata (真如, suchness, the unchanging essence); the second is the cause of all defilements, named Avidya (無明, ignorance, delusion); the third is the deluded mind, named Karma-vijnana (業識, karma-consciousness, consciousness produced by karmic force); the fourth is the illusory realm, which is the six sense objects (六塵, Sadayatana, form, sound, smell, taste, touch, and dharma). In the second part, it says that pure Dharma is named Tathata, which is Tathata in the realm of arising and ceasing. Because it has three meanings, it is called pure Dharma: first, in terms of essence, it is originally pure; second, in terms of the aspect of the essence, because of internal influence, it causes the return from defilement to initial purity; the Liang Treatise on the Summary of the Great Vehicle says that what can establish is the ten meritorious dharmas of Tathata, and what is established are the ten newly arising correct practices; third, in terms of function, because of influence, it becomes a pure condition in response to the occasion.
【English Translation】 English translation line 1 English translation line 2
。染因名無明者。謂六染及九相等。皆因無明而有也。妄心通事識及業識。今據其本。故但言業識也。妄境謂六塵者。謂事識所緣之境此三皆是染法。由此染法自性差別仗托因緣故。具說三種。凈法對染雖成熏義。然其體用竟未曾別。故但明一種○廣釋中二。先總后別。總中二。先喻后合。
熏習義者如世間衣服實無于香若人以香而熏習故則有香氣此亦如是真如凈法實無于染但以無明而熏習故則有染相無明染法實無凈業但以真如而熏習故則有凈用 閤中二。謂染凈熏也。言熏故有染相者。顯真無相隨熏現相。又顯妄法無體。故但云相。又當相自無返流之用。故云相不云用也。此約隨流生滅門說。此釋經中如來藏為惡習所熏等。二有凈用者。此是生滅門中本覺真如。故有熏義。真如門中則無此義。由此本覺內熏不覺。令成厭求。返流順真。故云用也。此釋經中由有如來藏故能厭生死苦。樂求涅槃也。涅槃經云。闡提之人未來佛性力故。還生善根。彼言佛性力者。即此本覺內熏之力耳。良以一識含此二義。更互相熏遍生染凈故也。此中佛者是覺。性者是本。故名佛性為本覺也○自下第二別釋中二。先染后凈。染中亦二。先略后廣。
云何熏習起染法不斷 泛論熏習有二種。一習熏。謂熏心體成染凈等。二資熏
【現代漢語翻譯】 現代漢語譯本：染因被稱為無明（avidyā）的原因，是指六種染污和九種相似狀態等，都是因為無明而產生的。妄心包括事識和業識，現在根據其根本，所以只說業識。妄境指的是六塵，即事識所緣的境界。這三者都是染法。由於這些染法自性差別，需要憑藉因緣，所以詳細說明這三種。凈法雖然相對於染法而言可以形成熏習的意義，但是其體和用最終沒有分別，所以只說明一種。下面進行詳細解釋，分為總說和別說。總說分為兩部分，先用比喻，然後結合。 熏習的意義就像世間的衣服，本來沒有香味，如果人用香來熏習，就會有香氣。真如（tathatā）凈法也是如此，本來沒有染污，但是因為無明（avidyā）的熏習，就有了染相。無明染法本來沒有清凈的作用，但是因為真如的熏習，就有了清凈的作用。結合分為兩部分，即染凈熏習。說因為熏習而有染相，是顯示真如沒有固定的相，隨著熏習而顯現出各種相。又顯示妄法沒有實體，所以只說是『相』。而且當這些相顯現時，自身沒有返回本源的作用，所以說是『相』，而不是『用』。這是從隨順流轉生滅的角度來說的。這是解釋經中所說的如來藏（Tathāgatagarbha）被惡習所薰染等。二是有清凈的作用，這是生滅門中的本覺真如，所以有熏習的意義。在真如門中則沒有這個意義。因此，本覺從內部熏習不覺，使其產生厭離和追求，返回本源，順應真如，所以說是『用』。這是解釋經中所說的因為有如來藏，所以能夠厭惡生死的痛苦，喜歡追求涅槃（nirvāṇa）。《涅槃經》說，斷善根的人因為未來佛性的力量，還會產生善根。他們所說的佛性力量，就是這種本覺從內部熏習的力量。正因為一個識包含這兩種意義，互相熏習，普遍產生染污和清凈的現象。這裡所說的佛，是覺悟的意思；性，是根本的意思。所以稱佛性為本覺。下面第二部分是分別解釋，分為先染后凈。染污又分為兩部分，先簡略后詳細。 什麼是熏習而使染法不斷？泛泛而論，熏習有兩種。一是習熏，即熏習心體，使其成為染污或清凈等。二是資熏。
【English Translation】 English version: The reason why the cause of defilement is called ignorance (avidyā) is that the six defilements and nine similarities, etc., all arise from ignorance. The deluded mind includes both the functional consciousness (事識) and the karmic consciousness (業識). Now, based on its root, only the karmic consciousness is mentioned. The deluded realm refers to the six sense objects (六塵), which are the objects of the functional consciousness. All three of these are defiled dharmas. Because these defiled dharmas have different natures and rely on conditions, these three are explained in detail. Although pure dharmas, in contrast to defiled dharmas, can form the meaning of熏習(xūn xí, perfuming or influencing), their essence and function are ultimately not different, so only one is explained. Next is a detailed explanation, divided into general and specific explanations. The general explanation is divided into two parts, first using a metaphor, then combining. The meaning of 熏習(xūn xí, perfuming or influencing) is like clothes in the world, which originally have no fragrance. If people use fragrance to perfume them, they will have a fragrance. The same is true of the pure dharma of Suchness (tathatā), which originally has no defilement, but because of the perfuming of ignorance (avidyā), it has the appearance of defilement. The defiled dharma of ignorance originally has no pure function, but because of the perfuming of Suchness, it has a pure function. The combination is divided into two parts, namely the perfuming of defilement and purity. Saying that there is the appearance of defilement because of perfuming shows that Suchness has no fixed appearance and manifests various appearances according to the perfuming. It also shows that deluded dharmas have no substance, so it is only called 'appearance'. Moreover, when these appearances manifest, they themselves have no function of returning to the source, so it is called 'appearance' and not 'function'. This is from the perspective of following the flow of birth and death. This explains the sutra's statement that the Tathāgatagarbha (如來藏) is perfumed by evil habits, etc. Second, there is a pure function, which is the original enlightenment of Suchness in the realm of birth and death, so it has the meaning of perfuming. In the realm of Suchness, there is no such meaning. Therefore, original enlightenment internally perfumes non-enlightenment, causing it to generate aversion and seeking, returning to the source, and conforming to Suchness, so it is called 'function'. This explains the sutra's statement that because there is the Tathāgatagarbha, one can be disgusted with the suffering of birth and death and like to seek nirvāṇa (涅槃). The Nirvana Sutra says that those who have cut off their roots of goodness will still generate roots of goodness because of the power of the future Buddha-nature. The power of Buddha-nature they speak of is the power of this original enlightenment internally perfuming. It is precisely because one consciousness contains these two meanings, mutually perfuming each other, that defiled and pure phenomena are universally produced. The Buddha mentioned here means enlightenment; nature means the root. Therefore, Buddha-nature is called original enlightenment. The second part below is a separate explanation, divided into defilement first and purity later. Defilement is also divided into two parts, first brief and then detailed. What is the perfuming that causes defiled dharmas to continue? Generally speaking, there are two types of perfuming. One is habitual perfuming, which is the perfuming of the mind-essence, causing it to become defiled or pure, etc. The other is contributory perfuming.
。謂現行心境及諸惑相資等。
所謂以依真如法故有于無明以有無明染法因故即熏習真如以熏習故則有妄心以有妄心即熏習無明不了真如法故不覺念起現妄境界以有妄境界染法緣故即熏習妄心令其念著造種種業受於一切身心等苦 初中言依真如有無明者。是舉能熏之法所熏之法體也。又亦可此中但舉能熏無明。然必依真故約本舉也。以有無明乃至熏真如者。謂根本無明熏習義也。以熏習故有妄心者。依無明熏動真如有業識心也。以此妄心還資熏無明增其不了。令其轉成轉識及現識。故云不覺念起現妄境界故。以此境界還熏動心海起諸識浪。緣念彼境。即起事識也。上六粗中。初二名念。中二名著。后二名同此也。謂依惑造業。依業受苦報○自下廣釋。即明前三種。從後向前次第說也。先明境界熏動妄心。
此妄境界熏習義則有二種云何為二一者增長念熏習二者增長取熏習 增長念者。謂由境界力。增長事識中智相相續相法執分別念也。增長取者。增長事識中執取相計名字相。謂人我見愛煩惱也。
妄心熏習義有二種云何為二一者業識根本熏習能受阿羅漢辟支佛一切菩薩生滅苦故二者增長分別事識熏習能受凡夫業系苦故 妄心熏中。業識根本熏習者。以此業識能資熏住地無明。迷於無相。能起轉相現
【現代漢語翻譯】 現代漢語譯本：指的是現行的心境以及各種迷惑的表象相互依存等關係。
所謂因為依仗真如之法，所以才會有無明（avidyā，對實相的無知）。因為有了無明這種染污之法的因，就會熏習真如。因為熏習的緣故，就會產生妄心。因為有了妄心，就會熏習無明，因為不能明瞭真如之法，所以不覺念頭生起，顯現虛妄的境界。因為有了虛妄境界這種染污之法的緣，就會熏習妄心，使其執著于念頭，造作各種業，承受一切身心等痛苦。最初所說的『依真如有無明』，是舉出能熏之法和所熏之法的本體。也可以說這裡只舉出了能熏的無明，但必定是依仗真如，所以從根本上來說明。『以有無明乃至熏真如』，說的是根本無明的熏習之義。『以熏習故有妄心者』，是說依仗無明熏動真如，從而產生業識心。這個妄心又反過來資助熏習無明，增加其不了知的能力，使其轉變成轉識和現識。所以說『不覺念起現妄境界』。因為這個境界又反過來熏動心海，生起各種識浪，緣念那個境界，就產生了事識。上面的六種粗相中，前兩種稱爲念，中間兩種稱爲著，后兩種與此相同。指的是依仗迷惑造業，依仗業承受苦報。下面廣泛解釋，說明前面的三種，從後向前依次說明。先說明境界熏動妄心。
這種虛妄境界的熏習之義有兩種，哪兩種呢？一是增長念熏習，二是增長取熏習。增長念，指的是由境界的力量，增長事識中智相、相續相、法執分別念。增長取，指的是增長事識中執取相、計名字相，也就是人我見、愛煩惱。
妄心的熏習之義有兩種，哪兩種呢？一是業識根本熏習，能夠承受阿羅漢（arhat，已證涅槃者）、辟支佛（pratyekabuddha，獨覺者）、一切菩薩（bodhisattva，為救度眾生而修行成佛的修行者）的生滅之苦；二是增長分別事識熏習，能夠承受凡夫業力束縛的痛苦。妄心熏習中，業識根本熏習，指的是這個業識能夠資助熏習住地無明，迷惑于無相，能夠生起轉相現相。
【English Translation】 English version: This refers to the interdependent relationship between the current state of mind and various aspects of delusion.
It is said that because of relying on the Dharma of Suchness (Tathātā), there is ignorance (avidyā, unawareness of reality). Because there is the cause of this defiled Dharma of ignorance, it then熏習(perfumes) Suchness. Because of this熏習, a false mind arises. Because there is a false mind, it then熏習 ignorance. Because one cannot understand the Dharma of Suchness, unawares, thoughts arise, manifesting false realms. Because there is the condition of this defiled Dharma of false realms, it then熏習 the false mind, causing it to cling to thoughts, create various karmas, and endure all suffering of body and mind. The initial statement, 'Relying on Suchness, there is ignorance,' points out the substance of the Dharma that can熏習 and the Dharma that is熏習ed. Alternatively, one could say that only the ignorance that can熏習 is mentioned here, but it must rely on Suchness, so it is explained from the root. 'Because there is ignorance, even to熏習ing Suchness,' refers to the meaning of the fundamental ignorance熏習ing. 'Because of熏習ing, there is a false mind,' means that relying on ignorance熏習ing and agitating Suchness, the karma consciousness mind arises. This false mind then reciprocally aids and熏習s ignorance, increasing its inability to understand, causing it to transform into the transforming consciousness and the manifesting consciousness. Therefore, it is said, 'Unawares, thoughts arise, manifesting false realms.' Because this realm then reciprocally熏習s and agitates the ocean of mind, giving rise to various waves of consciousness, contemplating that realm, the active consciousness arises. Among the above six coarse aspects, the first two are called念(nian, thought), the middle two are called著(zhuo, attachment), and the last two are the same as these. It refers to relying on delusion to create karma, and relying on karma to receive suffering retribution. The following is a broad explanation, clarifying the preceding three, explaining them in reverse order. First, it explains how realms熏習 and agitate the false mind.
This meaning of the熏習 of false realms has two types. What are the two? First, increasing念(nian, thought)熏習; second, increasing取(qu, grasping)熏習. Increasing念(nian, thought) refers to, by the power of realms, increasing the智相(zhixiang, wisdom aspect), 相續相(xiangxuxiang, continuous aspect), and法執(fazhi, Dharma attachment) discriminating thoughts in the active consciousness. Increasing取(qu, grasping) refers to increasing the grasping aspect and the name-calculating aspect in the active consciousness, which are the views of self and others, and the afflictions of love and煩惱(kleshas, afflictions).
The meaning of the熏習 of the false mind has two types. What are the two? First, the fundamental熏習 of the karma consciousness, which can endure the suffering of arising and ceasing of Arhats (arhat, one who has attained Nirvana), Pratyekabuddhas (pratyekabuddha, solitary Buddhas), and all Bodhisattvas (bodhisattva, beings who practice to become Buddhas to save all sentient beings); second, increasing the熏習 of the discriminating active consciousness, which can endure the suffering of ordinary beings bound by karma. Among the熏習 of the false mind, the fundamental熏習 of the karma consciousness refers to this karma consciousness being able to aid and熏習 the dwelling-place ignorance, being deluded about the absence of characteristics, and being able to give rise to the transforming aspect and the manifesting aspect.
相等相續。令彼三乘人雖出三界離事識分段粗苦。猶受梨耶變易行苦。然此細苦無始來有。但為揀細異粗故。約已離粗苦時相顯處說。事識熏者。以此事識能資熏起時無明。起見愛粗惑。發動身口造種種業。受凡夫分段苦也。
無明熏習義有二種云何為二一者根本熏習以能成就業識義故二者所起見愛熏習以能成就分別事識義故 無明熏習中。根本熏習者。謂根本不覺熏動真如成業等諸識。但今舉初故云業識也。所起見愛熏者。謂枝末不覺熏習心體成分別事識。上文云。此識依見愛煩惱增長義故。但末從本生故云所起也。勝鬘中說。無明住地能起一切四住煩惱也。次明凈熏。于中有二。先問后答。答中亦二。先略后廣。前中亦二。初正明熏習。后自信已性下辨其功能。
云何熏習起凈法不斷所謂以有真如法故能熏習無明以熏習因緣力故則令妄心厭生死苦樂求涅槃以此妄心有厭求因緣故即熏習真如 前中二。先明真如內熏無明令成凈業。后即此凈用返熏真如。增勢力。前即本熏。后即新熏。文處可見也○功能中。因果分二。
自信已性知心妄動無前境界修遠離法以如實知無前境界故種種方便起隨順行不取不念乃至久遠熏習力故 因中。自信已性者。十信位中信也。知心妄動下。三賢位中修也。知心妄動
【現代漢語翻譯】 現代漢語譯本： 相等相續：使那些三乘人雖然脫離了三界，離開了事識（現象層面的意識）所導致的分段粗苦，仍然承受著阿賴耶識（根本識）所帶來的變易行苦。然而，這種細微的痛苦是無始以來就存在的。之所以說『離苦』，只是爲了區分細微之苦與粗重之苦的不同，是就已脫離粗重之苦的情況來顯現說明的。『事識熏者』，是因為這種事識能夠資助、熏發無明，從而生起見惑、愛惑等粗重的迷惑，進而發動身口意造作各種業，承受凡夫的分段生死之苦。 無明熏習的含義有兩種，是哪兩種呢？一是根本熏習，因為它能夠成就業識（karma-consciousness）的意義；二是所生起的見愛熏習，因為它能夠成就分別事識（discriminating consciousness）的意義。在無明熏習中，根本熏習是指根本不覺（fundamental ignorance）熏動真如（tathata），從而形成業識等各種識。這裡只舉出最初的業識為例。所生起的見愛熏習是指枝末不覺（derivative ignorance）熏習心體，從而形成分別事識。上文說：『此識依見愛煩惱增長』就是這個意思。但枝末是從根本產生的，所以說是『所起』。在《勝鬘經》中說，無明住地（abode of ignorance）能夠生起一切四住煩惱（four abodes of affliction）。接下來闡明凈熏（pure influence）。其中分為兩部分，先提問后回答。回答中也分為兩部分，先簡略后詳細。前面的部分也分為兩部分，首先正面闡明熏習，然後在『自信已性』之後辨析它的功能。 『如何熏習才能使清凈的佛法不斷生起呢？』因為有真如法（tathata-dharma）的緣故，能夠熏習無明。由於熏習的因緣力量，就能使妄心（deluded mind）厭惡生死的痛苦，欣樂追求涅槃（nirvana）。因為這種妄心有厭離和欣求的因緣，就能熏習真如。 前面的部分分為兩部分，先說明真如內在熏習無明，使之成就清凈的業。然後用這種清凈的作用反過來熏習真如，增加它的勢力。前者是根本熏習，後者是新熏習。文句中可以看出來。在功能中，分為因和果兩個方面。 『確信自己本有的自性，了知心是虛妄動搖的，沒有外在的境界，修習遠離外境的方法。因為如實地了知沒有外在的境界，所以用種種方便生起隨順真如的修行，不執取，不思念，乃至經過長久的熏習力量。』在因中，『自信已性』是指十信位（ten stages of faith）中的信心。『知心妄動』以下，是指三賢位（three stages of worthies）中的修習。『知心妄動』
【English Translation】 English version: Equal and continuous: Although those of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) have escaped the Three Realms and left behind the coarse suffering of segmentation caused by the functioning consciousness (vijñāna) [phenomenal consciousness], they still endure the suffering of transformation caused by the Ālaya-consciousness (storehouse consciousness) [fundamental consciousness]. However, this subtle suffering has existed since beginningless time. The reason for saying 'leaving suffering' is merely to distinguish the difference between subtle suffering and coarse suffering, and it is explained in terms of having already left coarse suffering. 'Functioning consciousness influencing' is because this functioning consciousness can aid and influence ignorance (avidyā), thereby giving rise to coarse delusions such as wrong views and attachment, which in turn motivate body, speech, and mind to create various karmas, and endure the suffering of segmented existence of ordinary beings. The meaning of the influence of ignorance has two types. What are the two? First, fundamental influence, because it can accomplish the meaning of karma-consciousness (karma-vijñāna); second, the influence of views and attachments that arise from it, because it can accomplish the meaning of discriminating consciousness (vikalpa-vijñāna). Among the influences of ignorance, fundamental influence refers to the fundamental non-awakening (mūla-ajñāna) influencing Suchness (tathatā), thereby forming various consciousnesses such as karma-consciousness. Here, only the initial karma-consciousness is taken as an example. The influence of views and attachments that arise from it refers to the derivative non-awakening (śākha-ajñāna) influencing the mind-essence, thereby forming discriminating consciousness. The previous text said: 'This consciousness increases based on the afflictions of views and attachments,' which is the meaning of this. But the derivative arises from the fundamental, so it is said to be 'arisen from.' In the Śrīmālādevī Siṃhanāda Sūtra, it is said that the abode of ignorance (avidyā-sthiti) can give rise to all four abodes of affliction (catasra sthitayas). Next, the pure influence (śuddha-vāsanā) is explained. It is divided into two parts, first a question and then an answer. The answer is also divided into two parts, first brief and then detailed. The preceding part is also divided into two parts, first directly explaining the influence, and then analyzing its function after 'self-confidence in one's own nature'. 'How can influence cause pure Dharma to arise continuously?' Because there is the Dharma of Suchness (tathatā-dharma), it can influence ignorance. Due to the power of the cause and condition of influence, it can cause the deluded mind (mithyā-citta) to detest the suffering of birth and death and joyfully seek Nirvana (nirvāṇa). Because this deluded mind has the cause and condition of detesting and seeking, it can influence Suchness. The preceding part is divided into two parts, first explaining that Suchness internally influences ignorance, causing it to accomplish pure karma. Then, this pure function is used to influence Suchness in reverse, increasing its power. The former is fundamental influence, and the latter is new influence. It can be seen in the text. In function, it is divided into two aspects: cause and effect. 'Having confidence in one's own inherent nature, knowing that the mind is falsely moving and has no external realm, cultivating the method of distancing oneself from external realms. Because one truly knows that there is no external realm, one uses various skillful means to generate practice that accords with Suchness, not grasping, not thinking, and even after a long period of influence.' In the cause, 'self-confidence in one's own nature' refers to faith in the ten stages of faith (daśa-śraddhā-bhūmi). 'Knowing that the mind is falsely moving' below refers to cultivation in the three stages of worthies (triṇi śikṣāṇi). 'Knowing that the mind is falsely moving'
無前境界者。是解也。修遠離法者。是依解成行。謂尋思等觀。唯識無塵等行也。言以如實知無境者。是初地見道證唯識理。異前比觀故云如實知也。種種下乃至久遠熏習力者。是明十地修道位中廣修萬行巧顯真如也。不取者。所取無相。不念者。能念不生。久遠者。三祇熏故也○自下明果。于中有二。初滅惑。后證理。
無明則滅以無明滅故心無有起以無起故境界隨滅以因緣俱滅故心相皆盡名得涅槃成自然業 前中。無明滅者。根本無明盡也。以無明滅心無起者。妄心盡也。以無起境界滅者。妄境滅也。即翻前三種染法也。以因緣下乃至自然業者。明證法德。因謂無明。緣謂妄境。心相謂染心。此並盡故。心體轉依名得涅槃。起不思議業用名自然業也○自下廣中二。先明妄心熏習。后顯真如熏習。前中標釋。
妄心熏習義有二種云何為二一者分別事識熏習依諸凡夫二乘人等厭生死苦隨力所能以漸趣向無上道故 釋中分別事識即是上意識也。以此識不知諸塵唯是識故。執心外實有境界。凡夫二乘雖有發心趣向解脫。而猶計有生死可厭涅槃可欣。不了唯心道理。仍復由此作意力故。久后還得菩提。故云分別事識熏習乃至漸向無上道故。
二者意熏習謂諸菩薩發心勇猛速趣涅槃故 意熏習者。若就本而
【現代漢語翻譯】 現代漢語譯本： 『無前境界者』，這是指理解了唯識的道理。『修遠離法者』，這是指依據對唯識的理解而進行的修行，包括尋思、觀想等，以及唯識無塵等修行方法。『以如實知無境者』，這是指初地菩薩在見道時證悟了唯識的真理，與之前的比觀不同，所以說是『如實知』。『種種下乃至久遠熏習力者』，這是說明十地菩薩在修道位中廣泛地修習各種行門，巧妙地顯現真如。『不取者』，指所取之境無相。『不念者』，指能念之心不生。『久遠者』，指經過三大阿僧祇劫的熏習。 下面說明證果，其中分為兩部分：首先是滅除惑業，然後是證悟真理。 『無明則滅，以無明滅故，心無有起，以無起故，境界隨滅，以因緣俱滅故，心相皆盡，名得涅槃，成自然業。』前面經文中，『無明滅者』，指根本無明滅盡。『以無明滅心無起者』，指妄心止息。『以無起境界滅者』，指虛妄的境界消滅。這實際上是顛倒了前面的三種染污法。『以因緣下乃至自然業者』，說明證得法身功德。『因』指無明，『緣』指虛妄的境界，『心相』指染污的心。這些都滅盡了，心體的轉變依止稱為證得涅槃，生起不可思議的業用稱為成就自然之業。 下面廣泛地說明，分為兩部分：首先說明妄心的熏習，然後顯現真如的熏習。前面是標示和解釋。 『妄心熏習義有二種，云何為二？一者分別事識熏習，依諸凡夫二乘人等，厭生死苦，隨力所能，以漸趣向無上道故。』解釋中，『分別事識』就是指上面的意識。因為這個識不瞭解諸塵僅僅是識的顯現，所以執著於心外實有境界。凡夫和二乘人雖然有發心趣向解脫，但仍然認為有生死可厭惡，有涅槃可欣求，不瞭解唯心的道理。仍然通過這種作意的力量，在很久以後才能證得菩提，所以說『分別事識熏習乃至漸向無上道故』。 『二者意熏習，謂諸菩薩發心勇猛，速趣涅槃故。』『意熏習』，如果就其根本而言，那麼...
【English Translation】 English version: 'Without prior realm' refers to understanding the principle of Consciousness-Only (唯識, Wei Shi). 'Cultivating the Dharma of distancing' means practicing based on the understanding of Consciousness-Only, including contemplation and observation, as well as practices like Consciousness-Only without dust. 'Knowing without realm in accordance with reality' refers to the realization of the truth of Consciousness-Only by a Bodhisattva on the first ground (初地, Chu Di) during the path of seeing (見道, Jian Dao), which is different from previous comparative observations, hence the term 'knowing in accordance with reality'. 'Various... up to the power of long-term habituation' explains how Bodhisattvas on the ten grounds (十地, Shi Di) of the path of cultivation (修道, Xiu Dao) extensively cultivate myriad practices and skillfully reveal Suchness (真如, Zhen Ru). 'Not grasping' means that the object of grasping is without characteristics. 'Not thinking' means that the mind of thinking does not arise. 'Long-term' refers to the habituation over three asamkhya kalpas (三祇, San Qi). The following explains the attainment of fruition, which is divided into two parts: first, the eradication of delusion; second, the realization of truth. 'Ignorance is extinguished; because ignorance is extinguished, the mind does not arise; because there is no arising, the realm disappears accordingly; because causes and conditions are extinguished together, the characteristics of the mind are all exhausted, which is called attaining Nirvana (涅槃, Nie Pan) and accomplishing natural karma.' In the preceding text, 'ignorance is extinguished' refers to the complete eradication of fundamental ignorance (無明, Wu Ming). 'Because ignorance is extinguished, the mind does not arise' means that the deluded mind ceases. 'Because there is no arising, the realm disappears accordingly' means that the illusory realm vanishes. This is actually reversing the three types of defilements mentioned earlier. 'Because causes and conditions... up to natural karma' explains the attainment of the Dharma body's virtues. 'Cause' refers to ignorance, 'condition' refers to the illusory realm, and 'characteristics of the mind' refer to the defiled mind. Because these are all extinguished, the transformation and reliance of the mind's essence is called attaining Nirvana, and the arising of inconceivable functions is called accomplishing natural karma. The following provides a broad explanation, divided into two parts: first, explaining the habituation of the deluded mind; second, revealing the habituation of Suchness. The preceding is the indication and explanation. 'The meaning of the habituation of the deluded mind has two types. What are the two? First, the habituation of the discriminating consciousness (分別事識, Fenbie Shishi), relying on ordinary people (凡夫, Fanfu) and those of the two vehicles (二乘, Er Cheng), etc., who are weary of the suffering of birth and death (生死苦, Shengsi Ku), and gradually approach the unsurpassed path (無上道, Wushang Dao) according to their ability.' In the explanation, 'discriminating consciousness' refers to the aforementioned consciousness. Because this consciousness does not understand that all dusts are merely manifestations of consciousness, it clings to the existence of real realms outside the mind. Although ordinary people and those of the two vehicles have the aspiration to approach liberation, they still believe that there is birth and death to be厭惡(厭惡, Yanwu) and Nirvana to be欣求(欣求, Xinqiu), and do not understand the principle of Consciousness-Only. Still, through the power of this intentional effort, they will eventually attain Bodhi (菩提, Puti) after a long time. Therefore, it is said 'the habituation of the discriminating consciousness... gradually approaching the unsurpassed path'. 'Second, the habituation of the mind (意, Yi), referring to Bodhisattvas who generate courageous aspiration and quickly approach Nirvana.' 'Habituation of the mind', if considered from its root, then...
言。名為業識。通而論之。即前五種意也。以諸菩薩知一切法唯是識量。舍彼事識外計分別。既了唯心。趣理速疾。異前漸悟故云乃至速趣涅槃也。問此中妄心既並熏習真如起返流行。意熏既屬梨耶。如何能各自發心修行。答前凡夫二乘不覺梨耶。但依分別事識資持力故。而發心修行。以不達本故。向大菩提。疏而且遠。故云漸也。此菩薩既了梨耶本識。即依此識資持力。方得發心修行。以了本故。向大菩提親而且近。故云速也。此約所依相資辨熏。非各自發心等。此如下文證發心中說○真如熏習中有三。初標數。次列名。謂內熏外緣也。三辨相。于中有二。先別釋。后合明。前中亦二。先體相。後用大。前中亦二。初正顯。后除疑。前中先辨熏習。
真如熏習義有二種云何為二一者自體相熏習二者用熏習自體相熏習者從無始世來具無漏法備有不思議業作境界之性依此二義恒常熏習以有力故能令眾生厭生死苦樂求涅槃自信己身有真如法發心修行 言從無始乃至不思業者。不空本覺名無漏法。此法冥熏眾生。非物能了。故云不思業也。此中業者。是冥熏作用也。作境界性者。明非直熏彼妄心令其厭求成能觀智。亦乃與其觀智作所觀境界也。以此二法等者下顯熏功能。謂此心境二法。亦可此體相二法。冥熏眾生有力
【現代漢語翻譯】 現代漢語譯本： 言，名為業識（karma-consciousness）。總的來說，就是前面的五種意識。因為諸位菩薩知道一切法都只是識的量度，捨棄了對外在事物和意識的分別執著。既然明白了唯心，趨向真理就迅速快捷，不同於之前逐漸領悟，所以說乃至迅速趨向涅槃（Nirvana）。
問：這裡妄心既然連同熏習真如（Tathata）一起生起，並反過來執行，意識的熏習既然屬於阿賴耶識（Alaya-vijnana），如何能各自發心修行？
答：之前的凡夫和二乘不覺悟阿賴耶識，只是依靠分別事識的資助力量，才發心修行。因為不通達根本，所以趨向大菩提（Mahabodhi）就疏遠而且遙遠，所以說是漸悟。這位菩薩既然明白了阿賴耶識的根本，就依靠這個識的資助力量，才能發心修行。因為明白了根本，所以趨向大菩提就親近而且切近，所以說是迅速。這是就所依靠的相互資助來辨別熏習，不是各自發心等。這如下文證明發心中所說。
真如熏習中有三種，首先標出數量，其次列出名稱，指的是內熏和外緣。第三辨別相狀，其中有二，先分別解釋，后合起來說明。前面之中也有二，先是體相，后是用大。前面之中也有二，先是正顯，后是消除疑問。前面之中先辨別熏習。
真如熏習的意義有兩種，什麼是兩種？一是自體相熏習，二是作用熏習。自體相熏習是指從無始世以來，具備無漏法（anāsrava-dharma），具備不可思議的業，作為境界的性質。依靠這兩種意義，恒常熏習，因為有力量，能夠讓眾生厭惡生死的痛苦，喜好追求涅槃，自信自身有真如法，發心修行。
說從無始乃至不可思議業，不空的本覺名為無漏法。此法暗中熏習眾生，不是事物能夠了解的，所以說不可思議業。這裡所說的業，是暗中熏習的作用。作為境界的性質，說明不只是熏習那個妄心，讓它厭惡追求，成就能夠觀照的智慧，也和觀照的智慧一起作為所觀照的境界。用這兩種法等來顯示熏習的功能，指的是這個心境二法，也可以說是這個體相二法，暗中熏習眾生，有力量。
【English Translation】 English version: It is called karma-consciousness. Generally speaking, it refers to the preceding five types of consciousness. Because all Bodhisattvas know that all dharmas are merely measurements of consciousness, they abandon external objects and the distinctions of consciousness. Since they understand the principle of 'mind-only,' they quickly and swiftly move towards the truth, unlike the gradual enlightenment of before. Therefore, it is said that they quickly approach Nirvana.
Question: Since the deluded mind arises together with the perfuming of the Tathata (true thusness) and reverses its course, and since the perfuming of consciousness belongs to the Alaya-vijnana (storehouse consciousness), how can each separately generate the aspiration for practice?
Answer: The ordinary beings and those of the Two Vehicles (Shravakas and Pratyekabuddhas) before do not awaken to the Alaya-vijnana. They rely only on the supporting power of the discriminating consciousness of phenomena to generate the aspiration for practice. Because they do not understand the root, their approach to Mahabodhi (great enlightenment) is distant and remote, hence the term 'gradual.' This Bodhisattva, having understood the root of the Alaya-vijnana, relies on the supporting power of this consciousness to generate the aspiration for practice. Because they understand the root, their approach to Mahabodhi is close and near, hence the term 'swift.' This is to distinguish perfuming based on mutual support, not on each separately generating the aspiration, etc. This is as stated in the following text proving the generation of aspiration.
There are three types of perfuming of the Tathata. First, the number is indicated; second, the names are listed, referring to internal perfuming and external conditions. Third, the characteristics are distinguished, with two aspects: first, separate explanations; second, combined explanations. Within the first aspect, there are also two: first, the substance and characteristics; second, the great function. Within the first aspect, there are also two: first, the direct manifestation; second, the removal of doubts. Within the first aspect, the perfuming is first distinguished.
The meaning of the perfuming of the Tathata has two types. What are the two? First, the self-nature perfuming; second, the functional perfuming. Self-nature perfuming refers to possessing anāsrava-dharma (unleaked dharma) from beginningless time, possessing inconceivable karma, and having the nature of acting as a realm. Relying on these two meanings, it constantly perfumes, and because of its power, it can cause sentient beings to detest the suffering of birth and death, to delight in seeking Nirvana, to have confidence that they possess the Tathata, and to generate the aspiration for practice.
Saying 'from beginningless time to inconceivable karma,' the non-empty original enlightenment is called anāsrava-dharma. This dharma secretly perfumes sentient beings, and it is not something that things can understand, hence the term 'inconceivable karma.' The karma mentioned here is the function of secret perfuming. 'Having the nature of acting as a realm' indicates that it not only perfumes the deluded mind, causing it to detest and seek, and to achieve the wisdom of contemplation, but also acts together with the wisdom of contemplation as the realm to be contemplated. Using these two dharmas, etc., to reveal the function of perfuming, refers to these two dharmas of mind and realm, or these two dharmas of substance and characteristics, secretly perfuming sentient beings, having power.
故。令起厭求等行。自信等者。明依熏起修行之相也○釋疑中二。先問后答。
問曰若如是義者一切眾生悉有真如等皆熏習云何有信無信無量前後差別皆應一時自知有真如法勤修方便等入涅槃 問中。初約現在信心有無。后約未來信心前後。內熏既齊。何得如是。皆應一時下結成難。此則執別疑通難。
答曰真如本一而有無量無邊無明從本已來自性差別厚薄不同故過恒沙等上煩惱依無明起差別我見愛染煩惱依無明起差別如是一切煩惱依于無明所起前後無量差別唯如來能知故 答中二。初一句通體明內熏不無。后明染凈賴緣。顯成前後。此文有二。初約染惑。對緣起有厚薄。后約凈法。賴緣前後差異。前中言而有無量乃至不同者。謂即根本無明住地本來自性差別隨人厚薄。厚者不信。薄者有信。前後亦爾。非彼內熏使之然也。過恒沙上煩惱依無明起差別者。是從無明所起迷諸法門事中無知。所知障中粗分攝也。我見愛染煩惱者。是無明所起四住煩惱。煩惱障攝也。如是下雙結於前二種煩惱。皆依根本無明所起。由是義故前後非一。如此惑性差別無量。前後難知。故唯佛能了○下明凈法約緣故有前後者。
又諸佛法有因有緣因緣具足乃得成辨 若獨內因不假外緣。可如所責。然今外假用熏。及內正因方
【現代漢語翻譯】 現代漢語譯本： 因此，爲了生起厭離和希求等行為，需要自信等等。這表明是依靠熏習而生起修行的狀態。解釋疑問分為兩部分，先提問后回答。
問：如果按照你所說的道理，一切眾生都有真如（Tathata，事物的真實本性）等，都受到熏習，為什麼會有有信心和沒有信心，以及無量的前後差別呢？應該一時都自己知道有真如之法，勤奮修行方便等，從而進入涅槃（Nirvana，解脫）。這是提問。首先是關於現在信心有無的問題，然後是關於未來信心前後差別的問題。既然內在的熏習是相同的，為什麼會有這樣的差別呢？應該一時都……這是總結並提出疑問。這是執著於差別，懷疑普遍性的提問。
答：真如（Tathata，事物的真實本性）本體是唯一的，但卻有無量無邊的無明（Avidya，無知）。從根本上來說，無明（Avidya，無知）的自性差別有厚有薄，因此，超過恒河沙數（Ganges sand number，極大的數量）的上品煩惱（Klesha，精神上的痛苦）依附於無明（Avidya，無知）而產生差別，我見（Atma-drishti，對自我的錯誤認知）和愛染煩惱（Raga，貪愛）依附於無明（Avidya，無知）而產生差別。像這樣，一切煩惱都依附於無明（Avidya，無知）所產生，前後有無量的差別，只有如來（Tathagata，佛的稱號）才能知道。回答分為兩部分，第一句總括性地說明內在的熏習並非沒有作用，後面說明染污和清凈依賴於因緣，從而顯現出前後差別。這段文字分為兩部分，首先是關於染污迷惑，對因緣而產生厚薄的差別；然後是關於清凈的法，依賴於因緣而產生前後差異。前面說到『而有無量乃至不同』，是指根本無明（Avidya，無知）住地的本來自性差別，隨人而有厚薄。厚的人沒有信心，薄的人有信心，前後也是這樣，並非是內在的熏習使之如此。『過恒沙上煩惱依無明起差別』，是從無明（Avidya，無知）所產生的，對諸法事相的迷惑無知，屬於所知障（Jnana-avarana，對知識的障礙）中的粗略部分。『我見愛染煩惱』，是無明（Avidya，無知）所產生的四住煩惱（catuh-sthanika-klesha，四種根本煩惱），屬於煩惱障（Klesha-avarana，對煩惱的障礙）。『如是』以下總結前面的兩種煩惱，都是依附於根本無明（Avidya，無知）所產生的。因為這個原因，前後不是一樣的。這樣的迷惑性質差別無量，前後難以知曉，所以只有佛才能瞭解。下面說明清凈的法依賴於因緣而有前後差別。
而且諸佛的法，有因有緣，因緣具足才能成就。如果只有內在的因，不借助外在的緣，就可以像你所責問的那樣。然而現在外在需要藉助熏習，以及內在的正因才能……
【English Translation】 English version: Therefore, in order to generate actions such as aversion and seeking, one needs self-confidence, etc. This clarifies the aspect of practice arising from reliance on conditioning. The explanation of doubts is in two parts: first the question, then the answer.
Question: If it is as you say, that all sentient beings have Tathata (the true nature of things), etc., and are all subject to conditioning, why are there differences in faith, both in terms of having faith and not having faith, and in terms of countless differences in sequence? All should simultaneously know that they possess the Dharma of Tathata, diligently cultivate skillful means, and enter Nirvana (liberation). This is the question. First, it concerns the presence or absence of faith in the present, and then it concerns the differences in the sequence of faith in the future. Since the internal conditioning is the same, how can there be such differences? 'All should simultaneously...' This is a summary and a question. This is a question that clings to differences and doubts universality.
Answer: Tathata (the true nature of things) is fundamentally one, but there are countless and boundless Avidya (ignorance). From the beginning, the nature of Avidya (ignorance) has differences in thickness. Therefore, upper-grade afflictions (Klesha, mental suffering) exceeding the number of Ganges sands arise with differences depending on Avidya (ignorance), and Atma-drishti (wrong view of self) and Raga (attachment) arise with differences depending on Avidya (ignorance). Like this, all afflictions arise depending on Avidya (ignorance), with countless differences in sequence, which only the Tathagata (title of the Buddha) can know. The answer is in two parts. The first sentence generally clarifies that internal conditioning is not without effect. The latter explains that defilement and purity depend on conditions, thus revealing differences in sequence. This passage is in two parts. First, it concerns defilement and delusion, with differences in thickness depending on conditions. Then, it concerns pure Dharma, with differences in sequence depending on conditions. The earlier statement 'and there are countless differences' refers to the fundamental nature of the dwelling place of Avidya (ignorance), which has differences in thickness depending on the person. Those with thick ignorance lack faith, while those with thin ignorance have faith, and the same is true for sequence. It is not that internal conditioning causes this. 'Upper-grade afflictions exceeding the number of Ganges sands arise with differences depending on Avidya' refers to the delusion and ignorance of phenomena arising from Avidya (ignorance), which belongs to the coarse part of Jnana-avarana (obstacle to knowledge). 'Atma-drishti and Raga' are the four fundamental afflictions (catuh-sthanika-klesha) arising from Avidya (ignorance), which belong to Klesha-avarana (obstacle to afflictions). 'Like this' below summarizes the two types of afflictions mentioned earlier, which all arise depending on fundamental Avidya (ignorance). Because of this reason, the sequence is not the same. The nature of such delusion has countless differences, and the sequence is difficult to know, so only the Buddha can understand it. Below, it explains that pure Dharma depends on conditions and has differences in sequence.
Moreover, the Buddhas' Dharma has causes and conditions, and it can only be accomplished when causes and conditions are complete. If there were only internal causes without external conditions, it would be as you question. However, now external assistance is needed through conditioning, as well as internal proper causes in order to...
得成辨。故致前後。不可一時也。是故上開二熏習。不云一也○于中法喻合。法中但明因緣具成得。略無不具失。喻中偏明不具失。略無具緣得。閤中雙明二義。法喻可知。
如木中火性是火正因若無人知不假方便能自燒木無有是處眾生亦爾雖有正因熏習之力若不遇諸佛菩薩善知識等以之為緣能自斷煩惱入涅槃者則無是處若雖有外緣之力而內凈法未有熏習力者亦不能究竟厭生死苦樂求涅槃 閤中眾生合前木也。正因合火性。若不遇諸佛菩薩等。合若無人知等也。能自斷下合能自燒無有是處。此顯闕緣之失也。若雖有下明闕因不成。謂無明厚重之流雖本覺內熏。然未有力故。是故雖遇善友外緣之力。而亦不能令其得道也。此即明因緣互闕之失○若因緣具下明性用相應之得。于中二。初辨具緣。后能起下明熏益。
若因緣具足者所謂自有熏習之力又為諸佛菩薩等慈悲願護故 益中二。先明自分。以修善根下明勝進也。
能起厭苦之心信有涅槃修習善根以修善根成熟故則值諸佛菩薩示教利喜乃能進趣向涅槃道 示其義教其行。得義利行成喜故也○就用熏中二。初指事總標。后如是外緣下約緣別顯。別顯中三。謂標列釋。
用熏習者即是眾生外緣之力如是外緣有無量義略說二種云何為二一者差別緣二
【現代漢語翻譯】 現代漢語譯本：
能夠成就辨別，所以導致有先後，不可能同時發生。因此，上面展開了兩種熏習，沒有說是一種。
在法、比喻、閤中，『法』中只說明因緣具足就能成就，略去了不具足的缺失。『比喻』中偏重說明不具足的缺失，略去了具足因緣的成就。『合』中同時說明兩種意義。『法』和『比喻』的意思可以理解。
比如木頭中的火性是火的正因，如果沒有人知道，不借助方便就能自己燃燒木頭，沒有這樣的道理。眾生也是這樣，雖然有正因熏習的力量，如果不遇到諸佛（Buddha，覺悟者）菩薩（Bodhisattva，追求覺悟的生命）善知識等作為助緣，能夠自己斷除煩惱進入涅槃（Nirvana，解脫）的，沒有這樣的道理。如果雖然有外緣的力量，而內在清凈的法沒有熏習的力量，也不能究竟厭惡生死的痛苦，喜樂地尋求涅槃。
『合』中，眾生對應前面的木頭，正因對應火性。『若不遇諸佛菩薩等』對應『若無人知等』。『能自斷下』對應『能自燒無有是處』。這顯示了缺少助緣的缺失。『若雖有下』說明缺少正因不能成就，是指無明深厚的眾生，雖然本覺在內在熏習，然而沒有力量，所以即使遇到善友外緣的力量，也不能讓他們得道。這說明了因緣互相缺失的缺失。
『若因緣具下』說明自性和作用相應而成就。其中分為兩部分，首先辨別具足因緣，然後『能起下』說明熏習的益處。
如果因緣具足，就是說自身有熏習的力量，又有諸佛菩薩等的慈悲願力護持。
在益處中分為兩部分，首先說明自身，『以修善根下』說明殊勝的進步。
能夠生起厭惡痛苦的心，相信有涅槃，修習善根，因為修習善根成熟的緣故，就能遇到諸佛菩薩，向他們請教，得到利益和歡喜，才能進步趨向涅槃之道。向他們展示義理，教導他們修行，得到義理的利益，修行成就而歡喜。
就作用熏習中分為兩部分，首先指明事情總的標示，然後『如是外緣下』從助緣方面分別顯示。分別顯示中分為三部分，分別是標示、列舉、解釋。
作用熏習，就是眾生外緣的力量。這樣的外緣有無量種意義，簡略地說有兩種，什麼是兩種呢？一是差別緣，二是……
【English Translation】 English version:
Attaining discernment occurs sequentially, not simultaneously. Therefore, the above discusses two types of conditioning, not just one.
In the Dharma, analogy, and synthesis, the Dharma section only explains that when conditions are complete, attainment is possible, omitting the failures due to incompleteness. The analogy section emphasizes the failures due to incompleteness, omitting the attainments due to complete conditions. The synthesis section explains both meanings. The meanings of Dharma and analogy are understandable.
For example, the fire element in wood is the direct cause of fire. If no one knows about it and no means are applied, the wood cannot burn on its own. It is the same with sentient beings. Although they have the power of direct cause conditioning, if they do not encounter Buddhas (Buddha, the awakened one), Bodhisattvas (Bodhisattva, beings who seek awakening), good teachers, etc., as conditions, they cannot cut off their afflictions and enter Nirvana (Nirvana, liberation). If, although there is the power of external conditions, the internal pure Dharma has not been conditioned, one cannot ultimately厭惡 the suffering of birth and death and joyfully seek Nirvana.
In the synthesis, sentient beings correspond to the wood mentioned earlier, and the direct cause corresponds to the fire element. 'If they do not encounter Buddhas, Bodhisattvas, etc.' corresponds to 'If no one knows, etc.' 'Able to cut off below' corresponds to 'Able to burn on its own, there is no such place.' This shows the failure of lacking conditions. 'If although there is below' explains that lacking the direct cause leads to non-achievement, referring to beings with deep ignorance. Although the inherent awareness is internally conditioning, it lacks power. Therefore, even if they encounter the power of external conditions from good friends, it cannot lead them to enlightenment. This explains the failure of mutual lack of cause and condition.
'If conditions are complete below' explains that nature and function correspond and achieve. It is divided into two parts. First, it distinguishes complete conditions, and then 'Able to arise below' explains the benefits of conditioning.
If conditions are complete, it means that one has the power of conditioning and is also protected by the compassionate vows of Buddhas and Bodhisattvas.
In the benefits, it is divided into two parts. First, it explains oneself, and 'By cultivating good roots below' explains superior progress.
One can generate a mind that厭惡 suffering, believe in Nirvana, and cultivate good roots. Because the cultivation of good roots matures, one can encounter Buddhas and Bodhisattvas, learn from them, and gain benefit and joy, and then progress towards the path of Nirvana. Show them the meaning, teach them to practice, get the benefit of the meaning, practice achievement and joy.
Regarding the conditioning of function, it is divided into two parts. First, it points out the matter in general, and then 'Such external conditions below' shows it separately from the aspect of conditions. In the separate display, it is divided into three parts, which are marking, listing, and explaining.
Conditioning of function is the power of external conditions for sentient beings. Such external conditions have countless meanings. Briefly speaking, there are two types. What are the two types? One is the differential condition, and the second is...
者平等緣 列中言差別緣者。為于凡小事識熏習而作于緣。謂現形不同故云也。亦可與差別機為緣故也。謂三賢已上乃至諸佛能作此緣。平等緣者。為諸菩薩業識熏習而作于緣。謂唯現佛身平等無二故云也。亦可與平等心機為緣故也。謂初地已上乃至諸佛。要依同體智力能作此緣○釋中二。緣即為二分。初中有二。先總后別。總中亦二。初明感用因。后或為眷屬下正明用相。
差別緣者此人依于諸佛菩薩等從初發意始求道時乃至得佛于中若見若念 前中言此人者。機欲之人。諸佛菩薩者。出外緣體。從初發意下。明能感緣機修行時也。若見若念者。正明行者之心感用器也。謂見其身形念其功德也。用相中二。初正明差別之用。二以起大悲下辨用之益。
或為眷屬父母諸親或為給使或為知友或為冤家或起四攝 前中二。初五句開總成別。后乃至下攝別成總。五句中。一慈愛以攝生。二居卑以引物。三同類以勸發。四怖之以入道。五直以四法攝令修益。文可知。
乃至一切所作無量行緣以起大悲熏習之力能令眾生增長善根若見若聞得利益故 別開中有二。先就根熟不熟開近遠二緣。后就前近遠復各開為二。各有標釋。
此緣有二種云何為二一者近緣速得度故二者遠緣久遠得度故是近遠二緣分別復
【現代漢語翻譯】 現代漢語譯本：差別緣是指，在列舉的各種緣起中，有一種是由於對微小事物的認識和熏習而產生的緣。這指的是佛菩薩示現不同的形體。也可以說，這種緣是為適應不同根器的眾生而設的。也就是說，三賢位以上的菩薩乃至諸佛才能示現這種差別緣。平等緣是指，為諸菩薩的業識熏習而產生的緣。這指的是佛菩薩只示現平等無二的佛身。也可以說，這種緣是為適應具有平等心性的眾生而設的。也就是說，初地以上的菩薩乃至諸佛，要依靠同體智力才能示現這種平等緣。這段解釋分為兩部分，緣即分為兩種。首先是總說，然後是別說。總說又分為兩部分，先說明感應的作用，然後是『或為眷屬』以下，正式說明作用的相狀。 差別緣是指，修行之人依靠諸佛菩薩等，從最初發心開始求道時，乃至成佛的過程中，如果見到或憶念諸佛菩薩。前面所說的『此人』，指的是具有根器的眾生。『諸佛菩薩』，指出外在的緣起之體。『從初發意』以下，說明能感應的眾生在修行時的狀態。『若見若念』，正式說明修行者的心是感應的工具。指的是見到佛菩薩的身形，憶念佛菩薩的功德。作用的相狀分為兩部分，首先正式說明差別的作用，其次是『以起大悲』以下，辨明作用的利益。 『或為眷屬、父母諸親，或為給使，或為知友，或為冤家，或起四攝』。前面這段話分為兩部分，首先五句是總說後分開解釋，然後是『乃至』以下，將分開的又總攝起來。五句中，一是慈愛以攝受眾生，二是處於卑下的地位以引導眾生，三是與眾生同類以勸發眾生，四是用威怖使眾生入道，五是直接用四攝法使眾生修行受益。文義可以理解。 『乃至一切所作無量行緣，以起大悲熏習之力，能令眾生增長善根，若見若聞得利益故』。分開解釋中有兩種，首先就根器成熟與否，分開為近緣和遠緣。然後就前面的近緣和遠緣，又各自開為兩種，各有標示和解釋。 『此緣有二種，云何為二？一者近緣，速得度故；二者遠緣，久遠得度故。是近遠二緣分別復』
【English Translation】 English version: 'Differential conditions' refer to the conditions listed, one of which arises from the recognition and habitual practice of trivial matters. This refers to the different forms manifested by Buddhas and Bodhisattvas. It can also be said that this condition is established to suit beings of different capacities. That is, Bodhisattvas above the Three Sages and even all Buddhas can manifest this differential condition. 'Equal conditions' refer to the conditions that arise for the habitual practice of the karmic consciousness of all Bodhisattvas. This refers to the fact that Buddhas and Bodhisattvas only manifest the equal and non-dual Buddha body. It can also be said that this condition is established to suit beings with equal minds. That is, Bodhisattvas above the first ground and even all Buddhas must rely on the power of the wisdom of the same substance to manifest this equal condition. This explanation is divided into two parts, with conditions being divided into two types. First is the general explanation, then the specific explanation. The general explanation is also divided into two parts, first explaining the function of resonance, and then from 'or as relatives' below, formally explaining the appearance of the function. 'Differential conditions' refer to when a practitioner relies on Buddhas and Bodhisattvas, etc., from the initial aspiration to seek the path, until the process of becoming a Buddha, if they see or remember the Buddhas and Bodhisattvas. The 'this person' mentioned earlier refers to beings with the capacity. 'Buddhas and Bodhisattvas' points out the external entity of the condition. 'From the initial aspiration' below explains the state of the sentient beings who can resonate during practice. 'If they see or remember' formally explains that the practitioner's mind is the tool of resonance. It refers to seeing the form of the Buddhas and Bodhisattvas and remembering the merits of the Buddhas and Bodhisattvas. The appearance of the function is divided into two parts, first formally explaining the differential function, and secondly from 'to arouse great compassion' below, clarifying the benefits of the function. 'Or as relatives, parents, and other kin, or as servants, or as friends, or as enemies, or arising from the Four Means of Attraction (四攝, Sì Shè)'. The preceding passage is divided into two parts, first the five sentences are a general statement followed by separate explanations, and then from 'even' below, the separated parts are gathered together again. Among the five sentences, first is loving-kindness to embrace sentient beings, second is being in a humble position to guide sentient beings, third is being of the same kind as sentient beings to encourage them, fourth is using intimidation to lead sentient beings into the path, and fifth is directly using the Four Means of Attraction to enable sentient beings to benefit from practice. The meaning of the text can be understood. 'Even all the immeasurable actions and conditions performed, to arouse the power of great compassion and habitual practice, can enable sentient beings to increase their roots of goodness, because seeing or hearing brings benefits'. There are two types of separate explanations, first separating near and far conditions based on whether the capacity is mature or not. Then, the preceding near and far conditions are each divided into two types, each with labels and explanations. 'There are two types of conditions, what are the two? First is the near condition, because it quickly attains liberation; second is the far condition, because it attains liberation after a long time. These are the distinctions between near and far conditions, further'
有二種云何為二一者增長行緣二者受道緣 后中增長行者。謂方便行。即自分也。受道者。謂依前方便正觀相應。即勝進也。亦可初即四攝利他行。后即三空自利行故也○平等緣中有二。先明能作緣者。
平等緣者一切諸佛菩薩。皆愿度脫一切眾生自然熏習常恒不捨以同體智力故隨應見聞而現作業 于中愿度生者。平等心也。自然等者。常用應機。以同體智力者。釋成常用也。隨應等者。顯其用相○二明對機顯平等義。
所謂眾生依於三昧乃得平等見諸佛故 謂十住已去諸菩薩等依三昧力。悉見諸佛身量平等。無有彼此分齊之相。故云平等見也。上來別明體用竟○自下第二約人合釋。于中有二。謂標釋。
此體用熏習分別復有二種云何為二一者未相應謂凡夫二乘初發意菩薩等以意意識熏習依信力故而能修行 二釋中亦二。先明未相應中三。初約位舉人。次辨行劣。后明未相應。行中凡小意識熏。菩薩五意熏。並未契真如。故云依信修行也。
未得無分別心與體相應故未得自在業修行與用相應故 未相應中二。初言未得無分別心與體相應者明無正體智故未與法身體相應。后以無證真后得智故。未與應化身用相應也。
二者已相應謂法身菩薩得無分別心與諸佛自體相應得自在業與諸佛智用
【現代漢語翻譯】 現代漢語譯本：有兩種緣，是什麼呢？一是增長行緣，二是受道緣。后一種緣中，增長行是指方便之行，也就是屬於自己的修行。受道是指依靠前面的方便，進行正確的觀想，與之相應，也就是勝進之行。也可以說，前者是四攝法（佈施、愛語、利行、同事）的利他之行，後者是三空（人空、法空、空空）的自利之行。平等緣中有兩種，先說明能作緣。 平等緣是指一切諸佛菩薩，都願意度脫一切眾生，自然而然地熏習，恒常不捨棄，因為具有同體的智慧和力量，所以隨著眾生所見所聞而顯現種種作為。其中，『愿度生』是指平等心。『自然等』是指常用應機。『以同體智力者』是解釋成就常用。『隨應等』是顯示其作用和現象。二，說明對機顯現平等之義。 所謂眾生依靠三昧（Samadhi，定）才能平等地見到諸佛。是指十住（Dashabhumi，菩薩十地）以上的諸菩薩等，依靠三昧的力量，完全見到諸佛的身量平等，沒有彼此差別和界限的相狀，所以說平等見。以上分別說明了體和用。下面第二部分，結合人來綜合解釋。其中有標示和解釋。 這種體和用的熏習分別又有兩種，是什麼呢？一是未相應，指凡夫、二乘（聲聞、緣覺）和初發意的菩薩等，以意和意識進行熏習，依靠信的力量才能修行。二，解釋中也有兩種。先說明未相應中的三種情況。首先，從果位上舉例說明人。其次，辨別修行的不足。最後，說明未相應。修行中，凡夫和小乘用意識熏習，菩薩用五意熏習，都沒有契合真如（Tathata，如實）的境界，所以說是依靠信來修行。 因為沒有得到無分別心，所以與體不相應；因為沒有得到自在業，所以修行與用不相應。未相應中有兩種情況。首先，『未得無分別心與體相應』，說明沒有真正的體智，所以沒有與法身（Dharmakaya，法身）的本體相應。其次，因為沒有證得真后的后得智，所以沒有與應化身（Nirmanakaya，應化身）的作用相應。 二是已相應，指法身菩薩，得到無分別心，與諸佛的自體相應；得到自在業，與諸佛的智慧作用相應。
【English Translation】 English version: There are two kinds of conditions, what are they? One is the condition of increasing practice, and the other is the condition of receiving the path. In the latter condition, increasing practice refers to the practice of skillful means, which is one's own practice. Receiving the path refers to relying on the previous skillful means and engaging in correct contemplation, corresponding to it, which is the practice of surpassing progress. It can also be said that the former is the altruistic practice of the Four Embracing Dharmas (Dana, Priyavacana, Arthakriya, Samanarthata), and the latter is the self-benefiting practice of the Three Emptinesses (Pudgala-sunyata, Dharma-sunyata, Sunyata-sunyata). There are two kinds of equal conditions, first explaining the causal condition. Equal condition refers to all Buddhas and Bodhisattvas, who are willing to liberate all sentient beings, naturally and constantly without abandoning them, because they have the wisdom and power of the same body, so they manifest various actions according to what sentient beings see and hear. Among them, 'willing to liberate beings' refers to the equal mind. 'Naturally, etc.' refers to the constant use of appropriate opportunities. 'With the wisdom and power of the same body' explains the achievement of constant use. 'According to, etc.' shows its function and phenomenon. Second, explain the meaning of equality by showing the opportunity. So-called sentient beings rely on Samadhi (Samadhi, concentration) to equally see all Buddhas. It refers to the Bodhisattvas of the Ten Dwellings (Dashabhumi, ten grounds of Bodhisattvas) and above, relying on the power of Samadhi, completely see that the body size of all Buddhas is equal, without the appearance of differences and boundaries, so it is called equal vision. The above separately explains the substance and function. The second part below combines people to comprehensively explain. Among them, there are indications and explanations. This kind of熏習(Xunxi, influence) of substance and function is divided into two types, what are they? One is non-corresponding, referring to ordinary people, the two vehicles (Sravaka, Pratyekabuddha), and Bodhisattvas who have just developed the intention, etc., who熏習(Xunxi, influence) with intention and consciousness, and can only practice relying on the power of faith. Second, there are also two types in the explanation. First, explain the three situations in non-corresponding. First, give examples of people from the perspective of fruit position. Second, distinguish the shortcomings of practice. Finally, explain non-corresponding. In practice, ordinary people and Hinayana熏習(Xunxi, influence) with consciousness, and Bodhisattvas熏習(Xunxi, influence) with the five intentions, none of them have conformed to the realm of Tathata (Tathata, suchness), so it is said that they rely on faith to practice. Because they have not obtained the non-discriminating mind, they do not correspond to the substance; because they have not obtained the free activity, the practice does not correspond to the function. There are two situations in non-corresponding. First, 'not obtaining the non-discriminating mind and corresponding to the substance' means that there is no real substance wisdom, so it does not correspond to the substance of Dharmakaya (Dharmakaya, Dharma body). Secondly, because they have not attained the wisdom gained after realizing the truth, they do not correspond to the function of Nirmanakaya (Nirmanakaya, transformation body). Second, it is already corresponding, referring to the Dharmakaya Bodhisattva, who obtains the non-discriminating mind and corresponds to the self-nature of all Buddhas; obtains the free activity and corresponds to the wisdom function of all Buddhas.
相應唯依法力自然修行熏習真如滅無明故 第二已相應中亦三。先顯人位。謂地上菩薩也。次正辨相應。得無分別心者。謂如理智與體相應也。與佛智用相應者。謂以有如量智故得然也。后明其行勝。初地已上證真如法而修行。非如前位但有信力故云依法力也。自然修行者。八地已去無功用行也。熏真滅妄。顯行成也。明凈法熏竟上來初別明。次合釋。總明第三染凈熏義竟○自下第四顯盡不盡義。于中二。初明染法違真無始有終后明凈法順理有始無終。
複次染法從無始已來熏習不斷乃至得佛后則有斷 凈法中二。初正顯。后釋成。
凈法熏習則無有斷盡于未來此義云何以真如法常熏習故妄心則滅法身顯現起用熏習故無有斷 釋成中。以熏真滅妄。凈用無盡故也。文處可見。上來釋生滅門中能顯義之法竟○自下第二釋生滅門中所顯之義大。于中有二。初釋體相二大。后別解用大。前中亦二。初總標二大名。后別釋二大義。義中亦二。先明體大義。
複次真如自體相者一切凡夫聲聞緣覺菩薩諸佛無有增減非前際生非后際滅畢竟常恒 謂人雖就位以分優劣。真體隨人未曾增減。故云無增減也。非前乃至常恒者。顯不增減所以也。非前際生故常。非后際滅故恒也。凡位為前際。佛果為后際也○從本下釋相
【現代漢語翻譯】 現代漢語譯本：相應唯依法力，自然修行，熏習真如，滅除無明，故。（第二，已相應中亦三。）首先，顯明人的位次，指的是地上菩薩。其次，正式辨明相應，獲得無分別心的人，指的是如理智與真如本體相應。與佛智用相應的人，指的是因為具有如量智而能夠這樣。最後，闡明他們的修行殊勝。初地以上的菩薩證悟真如法而修行，不像前面的位次只是具有信力，所以說是依法力。自然修行，指的是八地以上的菩薩的無功用行。熏習真如，滅除妄想，顯示修行成就。明凈法熏習完畢，上面首先分別闡明，其次合併解釋。總明第三染凈熏習的意義完畢。（自下第四，顯明盡與不盡的意義。）其中有二：首先，闡明染法違背真如，無始有終；然後，闡明凈法順應真理，有始無終。 再次，染法從無始以來熏習不斷，乃至成佛之後才會有斷絕。（凈法中二。）首先，正式闡明；然後，解釋成就。 凈法熏習則沒有斷絕，直到未來都是如此。這個意義是什麼呢？因為真如法常常熏習，所以妄心就會滅除，法身顯現，起用熏習，所以沒有斷絕。（解釋成就中。）因為熏習真如，滅除妄想，清凈的作用沒有窮盡。文句處可以見到。上面解釋生滅門中能夠顯現意義的法完畢。（自下第二，解釋生滅門中所顯現的意義大。）其中有二：首先，解釋體大和相大；然後，分別解釋用大。前面（解釋體大和相大）中也有二：首先，總標體大和相大的名稱；然後，分別解釋體大和相大的意義。意義中也有二：首先，闡明體大的意義。 再次，真如自體相，對於一切凡夫、聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）、緣覺（Pratyekabuddha，通過觀察因緣而覺悟的人）、菩薩（Bodhisattva，立志成佛的修行者）、諸佛（Buddha，覺悟者）來說，沒有增減，不是前際生，不是后際滅，畢竟常恒。說的是人雖然就位次來分優劣，但真如本體隨著人並沒有增減，所以說沒有增減。不是前際生，乃至常恒，是闡明不增減的原因。不是前際生，所以是常；不是后際滅，所以是恒。凡夫的位次是前際，佛果是后際。（從本下，解釋相大。）
【English Translation】 English version: Accordingly, relying solely on the power of the Dharma, naturally cultivating, perfuming the True Thusness (Tathatā), and extinguishing ignorance (avidyā), hence. (Secondly, within 'already corresponding' there are also three aspects.) First, it reveals the position of people, referring to Bodhisattvas on the ground (bhūmi). Second, it formally distinguishes correspondence, those who attain the mind of non-discrimination, referring to the correspondence between wisdom that accords with principle and the essence of reality. Those who correspond with the wisdom and function of the Buddhas, referring to being able to do so because they possess wisdom that is like measure. Finally, it elucidates the superiority of their practice. Bodhisattvas above the first ground (bhūmi) realize the Dharma of True Thusness and cultivate, unlike those in previous positions who only possess the power of faith, hence it is said to rely on the power of the Dharma. 'Naturally cultivating' refers to the effortless practice of those above the eighth ground (bhūmi). 'Perfuming the True and extinguishing the false' reveals the accomplishment of practice. The perfuming of pure Dharma is completed; above, it is first separately elucidated, then combined and explained. The overall explanation of the meaning of the third, defiled and pure perfuming, is completed. (From here below, fourth, it reveals the meaning of exhaustion and non-exhaustion.) Within this, there are two aspects: first, it elucidates that defiled Dharma contradicts the True, having a beginning but an end; then, it elucidates that pure Dharma accords with principle, having a beginning but no end. Furthermore, defiled Dharma has been continuously perfumed from beginningless time, until after attaining Buddhahood, then there is cessation. (Within pure Dharma, there are two aspects.) First, it formally elucidates; then, it explains accomplishment. The perfuming of pure Dharma then has no cessation, continuing into the future. What is the meaning of this? Because the Dharma of True Thusness constantly perfumes, therefore the deluded mind will be extinguished, the Dharma body (Dharmakāya) will manifest, and the arising of function will perfume, therefore there is no cessation. (Within the explanation of accomplishment.) Because of perfuming the True and extinguishing the false, the pure function is inexhaustible. The textual location can be seen. Above, the Dharma that can reveal meaning within the gate of arising and ceasing is completed. (From here below, second, it explains the meaning revealed within the gate of arising and ceasing, which is great.) Within this, there are two aspects: first, it explains the greatness of essence and characteristics; then, it separately explains the greatness of function. In the preceding (explanation of the greatness of essence and characteristics), there are also two aspects: first, it generally marks the names of the greatness of essence and characteristics; then, it separately explains the meaning of the greatness of essence and characteristics. Within the meaning, there are also two aspects: first, it elucidates the meaning of the greatness of essence. Furthermore, the characteristic of the self-essence of True Thusness, for all ordinary beings, Śrāvakas (hearers of the Buddha's teachings), Pratyekabuddhas (solitary Buddhas), Bodhisattvas (enlightenment beings), and Buddhas (awakened ones), there is no increase or decrease, it is not born in the prior limit, it is not extinguished in the posterior limit, it is ultimately constant and permanent. It speaks of how, although people are distinguished by superiority and inferiority according to their positions, the essence of True Thusness has never increased or decreased with people, hence it is said there is no increase or decrease. 'It is not born in the prior limit, up to constant and permanent' elucidates the reason for no increase or decrease. 'It is not born in the prior limit,' therefore it is constant; 'it is not extinguished in the posterior limit,' therefore it is permanent. The position of ordinary beings is the prior limit, the fruit of Buddhahood is the posterior limit. (From the root below, it explains the greatness of characteristics.)
大。于中有二。初正明性德。二問答重辨。前中亦二。先明德相。后顯立名。前中三。初總次別。后結。
從本已來自性滿足一切功德 別中六句。
所謂自體有大智慧光明義故遍照法界義故真實識知義故自性清凈心義故常樂我凈義故清涼不變自在義故 一本覺智明義。二本覺顯照諸法義。三顯照之時無倒義。四性離惑染義。五性德圓備義。六性德無遷義。
具足如是過於恒沙不離不斷不異不思議佛法乃至滿足無有所少義故名為如來藏亦名如來法身 下結中。謂性德塵沙。不離真體故云不離也。無始相續故云不斷。亦可謂治道不亡也。與體同味故云不異。不異而有恒沙之義故云不思議。唯佛窮達。故云佛法。亦可此是所覺法故也。若此真體無性德者。如來證此不應具德。既證性已萬德圓滿。即驗真如本具恒沙德也。故云滿足無有所少。下立二名。隱時能出生如來名如來藏。顯時為萬德依止名為法身○下重辨中二。初執體疑相難。后相不違體答。
問曰上說真如其體平等離一切相云何復說體有如是種種功德答曰雖實有此諸功德義而無差別之相等同一味唯一真如此義云何以無分別離分別相是故無二 答文有二。初明雖差別而不二。后復以何義下。明雖不二而差別。前中亦二。初明實德雖多同一如
【現代漢語翻譯】 現代漢語譯本：
大乘起信論中分為兩部分：第一部分是正式闡明自性本具的功德，第二部分是通過問答來再次辨析。第一部分又分為兩部分：首先闡明功德的體相，然後說明建立名稱的依據。闡明功德的體相又分為三個部分：首先是總說，其次是別說，最後是總結。
『從本已來自性滿足一切功德』——這是總說。
『所謂自體有大智慧光明義故（自體具有大智慧和光明之義），遍照法界義故（遍照整個法界之義），真實識知義故（真實地認識和了解一切之義），自性清凈心義故（自性本就清凈之心之義），常樂我凈義故（常、樂、我、凈四種功德之義），清涼不變自在義故（清涼、不變、自在之義）。』——這是別說，分為六句：
- 本覺的智慧光明之義。
- 本覺顯現照耀諸法之義。
- 顯現照耀之時沒有顛倒之義。
- 自性遠離迷惑染污之義。
- 自性功德圓滿具備之義。
- 自性功德沒有遷變之義。
『具足如是過於恒沙不離不斷不異不思議佛法乃至滿足無有所少義故名為如來藏亦名如來法身』——這是總結。意思是說，自性本具的功德如恒河沙數般眾多，不離真如本體，所以說『不離』。無始以來相續不斷，所以說『不斷』，也可以說是修行的道路不會斷絕。與真如本體具有相同的體性，所以說『不異』。雖然不異，卻具有恒河沙數般眾多的功德，所以說『不思議』。只有佛才能徹底瞭解和通達，所以說是『佛法』，也可以說這是所覺悟的法。如果這個真如本體沒有這些功德，那麼如來證悟之後不應該具備這些功德。既然已經證悟了自性，那麼萬種功德自然圓滿具備，這就驗證了真如本體本就具有恒河沙數般的功德，所以說『滿足無有所少』。下面說明建立兩個名稱的依據：在隱沒的時候能夠出生如來，所以名為『如來藏』；在顯現的時候作為萬德的依止，所以名為『法身』。
下面是再次辨析，分為兩部分：首先是執著于體性而懷疑現象，提出疑問；然後是回答現象並不違背體性。
『問曰：上說真如其體平等離一切相，云何復說體有如是種種功德？答曰：雖實有此諸功德義，而無差別之相等，同一味唯一真如。此義云何？以無分別離分別相，是故無二。』——回答分為兩部分：首先說明雖然有差別，但並不是兩個不同的東西；然後用『復以何義』來說明雖然不是兩個不同的東西，但確實有差別。第一部分又分為兩部分：首先說明真實的功德雖然很多，但都歸於同一個真如。
【English Translation】 English version:
The text is divided into two parts: the first part is to formally clarify the merits inherent in self-nature, and the second part is to re-discern through questions and answers. The first part is further divided into two parts: first, to clarify the characteristics of merit, and then to explain the basis for establishing names. Clarifying the characteristics of merit is divided into three parts: first, a general statement, then a separate statement, and finally a conclusion.
'From the beginning, the self-nature is satisfied with all merits' - This is a general statement.
'So-called self has the meaning of great wisdom and light (the meaning of self having great wisdom and light), the meaning of universally illuminating the Dharma realm (the meaning of universally illuminating the entire Dharma realm), the meaning of true knowledge (the meaning of truly knowing and understanding everything), the meaning of self-nature pure mind (the meaning of self-nature being pure mind), the meaning of constant joy, self, purity (the meaning of the four virtues of permanence, joy, self, and purity), the meaning of coolness, immutability, and freedom (the meaning of coolness, immutability, and freedom).' - This is a separate statement, divided into six sentences:
- The meaning of the wisdom and light of original enlightenment (本覺).
- The meaning of original enlightenment manifesting and illuminating all dharmas.
- The meaning of no inversion when manifesting and illuminating.
- The meaning of self-nature being free from delusion and defilement.
- The meaning of self-nature's merits being complete and fully equipped.
- The meaning of self-nature's merits not changing.
'Having such merits exceeding the sands of the Ganges, not separated, not interrupted, not different, inconceivable Buddha-dharmas, and even satisfying without any lack, is called the Tathagatagarbha (如來藏) and also the Dharmakaya (法身) of the Tathagata (如來)' - This is the conclusion. It means that the merits inherent in self-nature are as numerous as the sands of the Ganges, not separated from the true nature, so it is said 'not separated'. Continuing uninterrupted since the beginningless past, so it is said 'not interrupted', it can also be said that the path of practice will not be cut off. Having the same essence as the true nature, so it is said 'not different'. Although not different, it has merits as numerous as the sands of the Ganges, so it is said 'inconceivable'. Only the Buddha can thoroughly understand and penetrate, so it is said 'Buddha-dharma', it can also be said that this is the dharma that is awakened to. If this true nature did not have these merits, then the Tathagata should not possess these merits after enlightenment. Since self-nature has been enlightened, then all kinds of merits are naturally complete and fully equipped, which verifies that the true nature inherently possesses merits like the sands of the Ganges, so it is said 'satisfying without any lack'. Below, the basis for establishing two names is explained: when hidden, it can give birth to the Tathagata, so it is called 'Tathagatagarbha'; when manifested, it serves as the reliance of all virtues, so it is called 'Dharmakaya'.
Below is a re-discernment, divided into two parts: first, clinging to the essence and doubting the phenomena, raising questions; then, answering that the phenomena do not contradict the essence.
'Question: Above it is said that the true nature is equal and free from all characteristics, how can it be said that the essence has such various merits? Answer: Although there are indeed these meanings of merits, there is no appearance of difference, the same taste is only one true suchness. What is the meaning of this? Because there is no discrimination and separation from the appearance of discrimination, therefore there is no duality.' - The answer is divided into two parts: first, it explains that although there are differences, they are not two different things; then, it uses 'what is the meaning' to explain that although they are not two different things, there are indeed differences. The first part is further divided into two parts: first, it explains that although the real merits are many, they all return to the same true suchness.
味。次釋成不二。以無分別者。非能分別故。離分別相者。非所分別故。次無能所分別故無二也○無二而差別中。先略后廣。
復以何義得說差別以依業識生滅相示 略中疑雲。既其不二。何以說別。釋云。以依生滅識相恒沙染法。返此表示真如凈德恒沙差別。且舉其染本故但云業識○廣中二。先問對染表示之相。次舉彼染法一一對顯。
此云何示以一切法本來唯心實無于念而有妄心不覺起念見諸境界故說無明心性不起即是大智慧光明義故 以一切法乃至無念者。舉所迷理也。而有妄心等者。依真起妄。謂細粗染心本末不覺也。將欲釋凈。先舉其染對以顯之。下諸句例然。云何顯者。以心相念起。即是不覺無明故。知心性不起。即是本覺智明。故云大智慧光明義也。
若心起見則有不見之相心性離見即是遍照法界義故 若心起見等者。明妄見不周。心性離見等者。顯真照圓明。
若心有動非真識知無有自性 若心有動非真識知者。明妄識倒知。返之即顯真照無倒。無有自性者。明妄染無體。返之即顯自性清凈心也。
非常非樂非我非凈熱惱衰變則不自在 非常等者。明妄四失。返之即顯真如四德。諸惑燒心。是極熱惱故。說真如是清涼也。妄染遷改。是衰變相。即返顯真如為不變。以
【現代漢語翻譯】 現代漢語譯本： 味。接下來解釋『成不二』。因為沒有分別能力，所以不是能分別的；因為遠離分別的相狀，所以不是所分別的。因此，沒有能分別和所分別，所以沒有二元對立。○在『無二而差別』中，先簡略后詳細。
『又以什麼意義得以述說差別？』『以依業識生滅相示』——這是簡略中的疑問。既然是不二，為什麼又說差別呢？解釋說：『以依生滅識相，恒河沙數般的染污法，反過來表示真如清凈功德的恒河沙數般的差別。』這裡先舉出染污的根本，所以只說是『業識』。○詳細解釋分為兩部分：先問答染污所表示的相狀，然後舉出那些染污法一一對應地顯現。
『這如何顯示？』『以一切法本來唯心，實際上沒有念頭，而有虛妄心，因為不覺而生起念頭，見到各種境界，所以說是無明。心性不起，就是大智慧光明之義。』——『以一切法乃至無念者』，是舉出所迷惑的真理。『而有妄心等者』，是依真如而生起虛妄，說明細微和粗大的染污心，從根本到末梢都是不覺的。將要解釋清凈，先舉出染污來對應顯現。下面的句子也是如此。如何顯示呢？因為心相隨念而起，就是不覺的無明；所以知道心性不起，就是本覺的智慧光明，所以說是『大智慧光明義』。
『如果心生起見解，就會有不見的相狀；心性遠離見解，就是遍照法界之義。』——『如果心生起見解等者』，說明虛妄的見解不周遍。『心性遠離見解等者』，顯示真如的照耀圓滿光明。
『如果心有動搖，就不是真實的識知，沒有自性。』——『如果心有動搖，就不是真實的識知』，說明虛妄的識知是顛倒的。反過來就顯示真如的照耀沒有顛倒。『沒有自性者』，說明虛妄的染污沒有本體。反過來就顯示自性清凈心。
『非常、非樂、非我、非凈，熱惱衰變，則不自在。』——『非常等者』，說明虛妄的四種缺失。反過來就顯示真如的四種功德。各種迷惑燒灼內心，是極度的熱惱，所以說真如是清涼的。虛妄的染污遷流改變，是衰變的相狀，就反過來顯示真如是不變的。因為 English version: Taste. Next, explain 'achieving non-duality'. Because there is no ability to discriminate, it is not the discriminator; because it is apart from the characteristics of discrimination, it is not what is discriminated. Therefore, there is no discriminator and nothing to be discriminated, so there is no duality. ○ In 'non-duality yet difference', first briefly, then in detail.
'Moreover, in what sense can difference be spoken of?' 'It is shown by relying on the arising and ceasing aspects of karma consciousness' – this is a question in brief. Since it is non-dual, why speak of difference? The explanation is: 'By relying on the aspects of arising and ceasing consciousness, the countless defiled dharmas like the sands of the Ganges, conversely indicate the countless differences of the pure virtues of Suchness.' Here, the root of defilement is mentioned first, so it is only called 'karma consciousness'. ○ The detailed explanation is in two parts: first, asking and answering about the aspects indicated by defilement; then, listing those defiled dharmas one by one to reveal them in contrast.
'How is this shown?' 'Because all dharmas are originally only mind, and in reality there is no thought, but there is deluded mind, because of non-awareness arising thoughts, seeing various realms, therefore it is said to be ignorance. The nature of mind not arising is the meaning of great wisdom and light.' – 'Because all dharmas up to no-thought' refers to the truth that is being deluded. 'And there is deluded mind, etc.' refers to the arising of delusion based on Suchness, explaining that subtle and coarse defiled minds, from root to branch, are all non-aware. About to explain purity, first mention defilement to reveal it in contrast. The following sentences are similar. How is it shown? Because the mind arises with thoughts, it is non-aware ignorance; therefore, knowing that the nature of mind does not arise is the original awareness of wisdom and light, so it is said to be 'the meaning of great wisdom and light'.
'If the mind gives rise to views, there will be aspects of not seeing; the nature of mind being apart from views is the meaning of universally illuminating the Dharma Realm.' – 'If the mind gives rise to views, etc.' explains that deluded views are not all-encompassing. 'The nature of mind being apart from views, etc.' reveals the perfect and bright illumination of Suchness.
'If the mind is agitated, it is not true knowing, without self-nature.' – 'If the mind is agitated, it is not true knowing' explains that deluded knowing is inverted. Conversely, it reveals that the illumination of Suchness is not inverted. 'Without self-nature' explains that deluded defilement has no substance. Conversely, it reveals the self-nature pure mind.
'Impermanent, not blissful, not self, not pure, hot afflictions decay and change, then not at ease.' – 'Impermanent, etc.' explains the four faults of delusion. Conversely, it reveals the four virtues of Suchness. Various delusions burn the mind, which is extreme affliction, so it is said that Suchness is cool and refreshing. Deluded defilement shifts and changes, which is the aspect of decay and change, which conversely reveals that Suchness is unchanging. Because
【English Translation】 Taste. Next, explain 'achieving non-duality'. Because there is no ability to discriminate, it is not the discriminator; because it is apart from the characteristics of discrimination, it is not what is discriminated. Therefore, there is no discriminator and nothing to be discriminated, so there is no duality. ○ In 'non-duality yet difference', first briefly, then in detail. 'Moreover, in what sense can difference be spoken of?' 'It is shown by relying on the arising and ceasing aspects of karma consciousness' – this is a question in brief. Since it is non-dual, why speak of difference? The explanation is: 'By relying on the aspects of arising and ceasing consciousness, the countless defiled dharmas like the sands of the Ganges, conversely indicate the countless differences of the pure virtues of Suchness.' Here, the root of defilement is mentioned first, so it is only called 'karma consciousness' (yeh shi). ○ The detailed explanation is in two parts: first, asking and answering about the aspects indicated by defilement; then, listing those defiled dharmas one by one to reveal them in contrast. 'How is this shown?' 'Because all dharmas are originally only mind, and in reality there is no thought, but there is deluded mind, because of non-awareness arising thoughts, seeing various realms, therefore it is said to be ignorance (wu ming). The nature of mind not arising is the meaning of great wisdom and light.' – 'Because all dharmas up to no-thought' refers to the truth that is being deluded. 'And there is deluded mind, etc.' refers to the arising of delusion based on Suchness, explaining that subtle and coarse defiled minds, from root to branch, are all non-aware. About to explain purity, first mention defilement to reveal it in contrast. The following sentences are similar. How is it shown? Because the mind arises with thoughts, it is non-aware ignorance; therefore, knowing that the nature of mind does not arise is the original awareness of wisdom and light, so it is said to be 'the meaning of great wisdom and light'. 'If the mind gives rise to views, there will be aspects of not seeing; the nature of mind being apart from views is the meaning of universally illuminating the Dharma Realm.' – 'If the mind gives rise to views, etc.' explains that deluded views are not all-encompassing. 'The nature of mind being apart from views, etc.' reveals the perfect and bright illumination of Suchness. 'If the mind is agitated, it is not true knowing, without self-nature.' – 'If the mind is agitated, it is not true knowing' explains that deluded knowing is inverted. Conversely, it reveals that the illumination of Suchness is not inverted. 'Without self-nature' explains that deluded defilement has no substance. Conversely, it reveals the self-nature pure mind. 'Impermanent, not blissful, not self, not pure, hot afflictions decay and change, then not at ease.' – 'Impermanent, etc.' explains the four faults of delusion. Conversely, it reveals the four virtues of Suchness. Various delusions burn the mind, which is extreme affliction, so it is said that Suchness is cool and refreshing. Deluded defilement shifts and changes, which is the aspect of decay and change, which conversely reveals that Suchness is unchanging. Because
業果繫縛不自在故。即顯真如為自在也。故上文云清涼不變自在義故也。
乃至具有過恒沙等妄染之義對此義故心性無動則有過恒沙等諸凈功德相義示現 言乃至具有等者。總舉妄染眾多。翻對此故。心性不動。即有恒沙德相等也。
若心有起更見前法可念者則有所少如是凈法無量功德即是一心更無所念是故滿足名為法身如來之藏 言若心有起更見前法等者。明妄心外念。求之不足。如是凈法等者。明凈德性滿無假外求。結名可知○第二用大。文有二。初總明。次此用有二下。別釋前中亦二。初對果舉因。二牒因顯果。
複次真如用者所謂諸佛如來本在因地發大慈悲修諸波羅蜜攝化眾生 初中有三。初諸佛乃至化眾生者。舉本正行也。
立大誓願盡欲度脫等眾生界亦不限劫數盡于未來 次言立大誓願乃至盡未來者。舉本大愿也。于中初廣大心。次長時心。
以取一切眾生如己身故而亦不取眾生相此以何義謂如實知一切眾生及與己身真如平等無別異故 取一切乃至真如平等者。舉悲智大方便也。亦則不顛倒心。于中取物如己。顯悲深也。亦可釋前得長時所以也不取物相明智深也。此以何義者。徴前悲智深所以也。謂如實知下依真如門答顯深也○以有如是下。明牒因顯果。于中亦三。
【現代漢語翻譯】 現代漢語譯本：因為受到業果的束縛而不得自在，這正顯示了真如（Tathata，事物的真實本性）是自在的。所以上文說，真如具有清涼、不變、自在的意義。
乃至具有超過恒河沙數量的虛妄染污的意義，與此相對，心性沒有動搖，就具有超過恒河沙數量的清凈功德相的意義顯現。『言乃至具有等者』，是總括地指出虛妄染污的眾多。翻轉過來與此相對，心性不動，就具有恒河沙數量的功德相等。
如果心中有所生起，又見到之前的法可以憶念，那就是有所欠缺。像這樣清凈的法和無量的功德，就是一心，更沒有其他的念頭，所以是圓滿的，名為法身（Dharmakaya，佛的法性之身）如來藏（Tathagatagarbha，如來藏）。『言若心有起更見前法等者』，說明虛妄心向外攀緣，追求是不足夠的。『如是凈法等者』，說明清凈德性圓滿，無需向外尋求。總結名稱可知。第二是用大，文分二部分。首先是總的說明，其次是『此用有二下』，分別解釋前面所說的，其中也分兩部分。首先是對比果來舉出因，其次是依照因來顯示果。
其次，真如的作用，就是諸佛如來最初在因地時，發起大慈悲心，修習各種波羅蜜（Paramita，到達彼岸的方法），攝受教化眾生。最初的部分有三點。『初諸佛乃至化眾生者』，是舉出根本的正行。
立下大誓願，想要度脫一切眾生，也不限定劫數，直到未來。其次，『言立大誓願乃至盡未來者』，是舉出根本的大愿。其中首先是廣大的心，其次是長久的時間。
因為把一切眾生看作自己一樣，但也不執取眾生的相。這是什麼意思呢？是因為如實地知道一切眾生以及自己，真如是平等沒有差別的。『取一切乃至真如平等者』，是舉出悲智的大方便。也就是不顛倒的心。其中把眾生看作自己，顯示了悲心的深切。也可以解釋前面得到長久時間的原因。不執取眾生的相，說明智慧的深刻。『此以何義者』，是徵詢前面悲智深刻的原因。『謂如實知下』，是依據真如門來回答，顯示深刻。『以有如是下』，是說明依照因來顯示果。其中也分三點。
【English Translation】 English version: Because of being bound by the consequences of karma and not being free, this precisely reveals that the Tathata (the true nature of things) is freedom itself. Therefore, the preceding text says that Tathata has the meaning of coolness, immutability, and freedom.
Even possessing the meaning of delusion and defilement like the sands of the Ganges, in contrast to this meaning, if the nature of the mind does not move, then it possesses and manifests the meaning of pure merits like the sands of the Ganges. 'The phrase 'even possessing, etc.' generally points out the multitude of delusive defilements. Reversing this contrast, if the nature of the mind does not move, then it possesses merits equal to the sands of the Ganges.
If the mind has arising and sees the previous dharma that can be remembered, then something is lacking. Such pure dharma and immeasurable merits are one mind, with no other thoughts, so it is complete and called the Dharmakaya (the body of the Dharma), the Tathagatagarbha (the womb of the Tathagata). 'The phrase 'If the mind has arising and sees the previous dharma, etc.' explains that the deluded mind seeks externally and is insufficient. 'Such pure dharma, etc.' explains that the pure nature is complete and does not falsely seek externally. The conclusion of the name is knowable. The second is the Great Function, and the text has two parts. First, a general explanation, and second, 'This function has two below,' separately explaining what was said earlier, which also has two parts. First, contrasting the result to cite the cause, and second, relying on the cause to reveal the result.
Furthermore, the function of Tathata is that all Buddhas and Tathagatas initially, in the causal stage, aroused great compassion, cultivated various Paramitas (perfections, ways to reach the other shore), and embraced and transformed sentient beings. The initial part has three points. 'The initial Buddhas and even transforming sentient beings' cites the fundamental correct practice.
They made great vows, desiring to liberate all sentient beings, without limiting the number of kalpas (eons), until the future. Next, 'The phrase 'making great vows until the future' cites the fundamental great vow. Among them, first is the vast mind, and second is the long-lasting time.
Because they regard all sentient beings as themselves, but also do not grasp the characteristics of sentient beings. What does this mean? It is because they truly know that all sentient beings and themselves, Tathata is equal and without difference. 'Taking all until Tathata is equal' cites the great expedient of compassion and wisdom. That is, a non-inverted mind. Among them, regarding beings as oneself shows the depth of compassion. It can also explain the reason for obtaining long-lasting time earlier. Not grasping the characteristics of beings shows the depth of wisdom. 'What does this mean?' inquires about the reason for the depth of compassion and wisdom earlier. 'The phrase 'because truly knowing below' relies on the Tathata gate to answer, revealing depth. 'Because there is such below' explains relying on the cause to reveal the result. Among them, there are also three points.
以有如是大方便智 初牒前因也。
除滅無明見本法身 二滅無明見法身者。自利果也○三自然已下正顯用相。即利他果也。此中三句。
自然而有不思議業種種之用即與真如等遍一切處又亦無有用相可得何以故謂諸佛如來唯是法身智相之身第一義諦無有世諦境界離於施作但隨眾生見聞得益故說為用 初明用甚深非待作意。如攝論云。如摩尼天鼓無思成自事等。二即與真如等遍一切處者。顯用廣大。以稱理之用故。三又亦下明用而常寂。于中何以故者。責云。佛具三身。何故乃云無有用相。釋云。若廢機感。如來唯是妙理本智。更無應化世諦生滅等相。但隨緣起用。用即無用。如波即水。故用恒寂也。涅槃經云。吾今此身即是法身。梁攝論云。唯如如及如如智獨存。名為法身。故云謂諸佛如來乃至離於施作也。雖真理妙智本來常湛。而隨機感益用無邊。即寂而常用。故云但隨眾生乃至為用別釋用中二。先標后釋。釋中亦二。初正顯用相。后問答釋疑。前中亦二。一直顯其用。二重牒分別。前中二。先明應身。后明報身。
此用有二種云何為二一者依分別事識凡夫二乘心所見者名為應身以不知轉識現故見從外來取色分齊不能盡知故 前中言依分別事識者。凡夫二乘未知唯識。計有外塵。即是分別
【現代漢語翻譯】 現代漢語譯本： 『以有如是大方便智』，這是最初呼應前面的原因。 『除滅無明見本法身』，這是第二點，滅除無明，證見法身（Dharmakāya）。這是自利之果。『三自然』以下，正式顯現其作用和表相，即利他之果。這其中包含三句。 『自然而有不思議業種種之用，即與真如（Tathātā）等遍一切處，又亦無有用相可得。』為什麼呢？因為諸佛如來唯是法身智相之身，是第一義諦（Paramārtha-satya），沒有世俗諦（Saṃvṛti-satya）的境界，遠離任何施作，只是隨著眾生的見聞而得到利益，所以才說為『用』。 首先說明『用』非常深奧，並非等待主觀意願才產生。如《攝大乘論》（Mahāyānasaṃgraha）所說：『如摩尼寶珠和天鼓，無需思慮就能成就自身之事。』其次，『即與真如等遍一切處』，顯示『用』的廣大，因為這是符合真理的『用』。第三，『又亦』以下，說明『用』而常寂。其中『何以故者』，責問說：佛具足三身（Trikāya），為何說沒有『用』的表相？解釋說：如果廢棄了機緣感應，如來唯是妙理本智，更沒有應化世俗諦生滅等表相，只是隨著因緣而生起作用，『用』即是無用，如波浪即是水，所以『用』恒常寂靜。《涅槃經》（Nirvāṇa Sūtra）說：『我如今的身體就是法身。』梁朝的《攝大乘論》說：『唯有如如（Tathātā）及如如智（Tathātājñāna）獨自存在，名為法身。』所以說『謂諸佛如來乃至離於施作』。雖然真理妙智本來常湛然不動，但隨著機緣感應而利益眾生，『用』無邊無際，即寂靜而常用。所以說『但隨眾生乃至為用』。分別解釋『用』中有二點：先標示，后解釋。解釋中也有二點：首先正式顯現『用』的表相，然後問答解釋疑惑。前面顯現『用』的表相中也有二點：一直截了當地顯現其『用』，二是重複說明和分別解釋。前一點中又有二點：先說明應身（Nirmāṇakāya），后說明報身（Saṃbhogakāya）。 『此用有二種，云何為二？一者依分別事識，凡夫二乘心所見者，名為應身，以不知轉識現故，見從外來取色分齊，不能盡知故。』前面所說『依分別事識者』，凡夫二乘未知唯識（Vijñānavāda），認為有外在的塵境，這就是分別。
【English Translation】 English version: 'Having such great expedient wisdom' - this initially corresponds to the preceding cause. 'Eliminating ignorance and seeing the fundamental Dharmakāya (法身)' - this is the second point, eliminating ignorance and witnessing the Dharmakāya. This is the fruit of self-benefit. 'Three natural' onwards, formally reveals its function and appearance, which is the fruit of benefiting others. This contains three sentences. 'Naturally having inconceivable karma and various functions, which are equal to Suchness (真如) and pervade all places, yet there is no usable appearance to be obtained.' Why? Because all Buddhas and Tathāgatas are only the Dharmakāya with the aspect of wisdom, the ultimate truth (第一義諦), without the realm of conventional truth (世俗諦), apart from any action, but only benefit from the seeing and hearing of sentient beings, so it is said to be 'function'. First, it explains that 'function' is very profound, not waiting for subjective intention to arise. As the Mahāyānasaṃgraha (攝大乘論) says: 'Like the Mani jewel and the heavenly drum, they accomplish their own affairs without thought.' Secondly, 'equal to Suchness and pervading all places' shows the vastness of 'function', because it is the 'function' that accords with the truth. Thirdly, 'yet also' below, it explains that 'function' is always tranquil. Among them, 'Why?' questions: The Buddha possesses the Trikāya (三身), why is it said that there is no appearance of 'function'? It explains: If the opportunity for interaction is abandoned, the Tathāgata is only the wonderful principle and original wisdom, without any responsive and transformative conventional truth of arising and ceasing appearances, but only arises with conditions, 'function' is non-function, like waves are water, so 'function' is always tranquil. The Nirvāṇa Sūtra (涅槃經) says: 'My current body is the Dharmakāya.' The Liang Dynasty's Mahāyānasaṃgraha says: 'Only Suchness (如如) and Suchness-wisdom (如如智) exist alone, called Dharmakāya.' Therefore, it says 'all Buddhas and Tathāgatas are apart from any action.' Although the truth and wonderful wisdom are originally always still, they benefit sentient beings according to the opportunity, 'function' is boundless, both tranquil and constantly functioning. Therefore, it says 'but only according to sentient beings, even for function.' Separately explaining 'function' has two points: first, indicate, then explain. There are also two points in the explanation: first, formally reveal the appearance of 'function', then answer questions and explain doubts. There are also two points in the previous revelation of the appearance of 'function': directly reveal its 'function', and repeat the explanation and separate explanation. There are two points in the previous point: first, explain the Nirmāṇakāya (應身), then explain the Saṃbhogakāya (報身). 'This function has two kinds, what are the two? The first is based on the discriminating consciousness, what ordinary people and those of the Two Vehicles see is called the Nirmāṇakāya, because they do not know that the transformation of consciousness appears, so they see the color boundaries taken from outside, and cannot fully know it.' What was said earlier, 'based on discriminating consciousness', ordinary people and those of the Two Vehicles do not know the Vijñānavāda (唯識), and think that there are external dust realms, this is discrimination.
事識義。今見佛身亦謂心外。順彼事識分別計度識故說依分別事識見也。亦可此人雖覺六識。不覺知彼七八識。故但依事識也。依此粗識分別佛身。但見應化粗相。不見報身細相。故云名為應身也。以不知轉識現乃至不能盡知者。釋見粗所以也。迷於唯心故云從外。不達即色是心無有分齊。故云取色分齊不能盡知也。問佛身何故唯眾生識耶。答眾生真心與諸佛體平等無二。但眾生迷自真理起于妄念。是時真如但現染相不顯其用。以彼本覺內熏妄心故有厭求。有厭求故真用即現。厭求劣故。用相即粗。厭求漸增。用亦漸細。如是漸漸乃至心源。無明既盡。厭求都息。始覺同本。用還歸體。平等平等。無二無別。未至心源已還用於識中隨根顯現。故云識中現也。問若據此義。用從真起。何故說言轉識現耶。答轉識即是梨耶中轉相。依此轉相方起現識現諸境界。此識即是真妄和合。若隨流生死。即妄有功能。妄雖有功。離真不立若返流出纏。真有功能。真雖有功。離妄不顯。故就緣起和合識中說其用耳。問若據此義。乃是眾生自心之中真如之用。云何說言佛報化耶。答眾生真心即諸佛體更無差別。故華嚴經云。若人慾求知三世一切佛。應當如是觀。心造諸如來。又不增不減經云。法身即眾生。眾生即法身。法身與眾生。義一
名異也。既從法身起報化用。何得不是眾生真心耶。問義若然者。眾生心佛還自教化眾生。何故說言佛悲願力。答即此真心是佛悲願。謂無緣大悲及自體無障礙愿等。即性起大用也。問眾生既無始有心。何不早起化用令滅無明。答未有厭求故。問既元有本覺。何不早熏令起厭求。答無明厚薄不同。因緣互闕不等。此如上說。問若真心即是佛者。何故下文云從諸波羅蜜等因生。答此約本覺隨緣義說。然其始覺覺至心源。平等一際。有何差別。上來約終教說。若約始教說者。即以諸佛悲智為增上緣。眾生機感種子為因緣。故托佛本質上。自心變影像。故云在自識中現也。余如瑜伽唯識等論說○報身中有三。初約識舉人。二身有無量下明所見報相。三結果由因釋顯報名。
二者依于業識謂諸菩薩從初發意乃至菩薩究竟地心所見者名為報身 前中依業識者。十解已去菩薩能解唯識無外諸塵。順業識義以見佛身故云報身也○所見報相中二。先正後依。
身有無量色色有無量相相有無量好所住依果亦有無量種種莊嚴隨所示現即無有邊不可窮盡離分齊相隨其所應常能住持不毀不失 正中身無分齊故云無量色。依身有相。相亦無邊。依相有好。好亦無盡。然相以表德。令人敬德以唸佛。好為嚴身。令人愛樂欲親近。依報中
【現代漢語翻譯】 現代漢語譯本：名稱不同而已。既然（報身和化身）是從法身生起的，怎麼能說不是眾生的真心呢？問：如果這樣說，那麼眾生心佛（指佛）還是自己教化眾生嗎？為什麼又說佛有悲願力呢？答：這真心就是佛的悲願。指的是無緣大悲以及自體無障礙的愿等等，這就是自性生起的大用。問：眾生既然無始以來就有心，為什麼不早點生起化用，滅除無明呢？答：因為沒有厭離和追求。問：既然本來就有本覺，為什麼不早點熏習，讓它生起厭離和追求呢？答：因為無明的厚薄不同，因緣互相欠缺也不一樣。這就像上面所說的。問：如果真心就是佛，為什麼下文說（報身）是從諸波羅蜜等因產生的呢？答：這是從本覺隨緣的意義上說的。然而，始覺覺悟到心源，平等無二，有什麼差別呢？上面是從終教的角度說的。如果從始教的角度說，就是以諸佛的悲智作為增上緣，眾生的機感種子作為因緣。所以依託佛的本質上，自心變現影像，所以說在自識中顯現。其餘的就像《瑜伽師地論》、《唯識論》等論所說。報身中有三種含義。首先從識的角度舉例說明。其次，『身有無量』以下說明所見的報身相。第三，『結果由因』解釋顯明名稱。 二者，依據于業識，指的是諸菩薩從初發心乃至菩薩究竟地所見到的，稱為報身。前面所說的『依業識』，指的是十解位以上的菩薩能夠理解唯識，沒有外在的塵埃。順應業識的意義而見到佛身，所以稱為報身。所見的報身相有兩方面，先是正報，后是依報。 身有無量的壽命，有無量的相，相有無量的好，所居住的依報國土也有無量的種種莊嚴，隨著所應示現的，就是沒有邊際，不可窮盡，遠離分別齊一之相，隨著眾生所應得度的根器，常能住持而不毀壞不失落。正報中，身體沒有分齊，所以說無量色。依身有相，相也無邊。依相有好，好也無盡。然而相是爲了表彰功德，令人敬慕功德而唸佛。好是爲了莊嚴身體，令人喜愛而想要親近。依報中
【English Translation】 English version: The names are different. Since the reward body (Sambhogakaya) and the manifested body (Nirmanakaya) arise from the Dharma body (Dharmakaya), how can it be said that it is not the true mind of sentient beings? Question: If that is the case, does the mind-Buddha of sentient beings (referring to the Buddha) still teach sentient beings themselves? Why is it said that the Buddha has the power of compassion and vows? Answer: This true mind is the compassion and vows of the Buddha. It refers to great compassion without conditions and vows without obstacles in the self-nature, etc. This is the great function arising from the nature itself. Question: Since sentient beings have had a mind since beginningless time, why don't they generate transformation and function earlier to extinguish ignorance? Answer: Because there is no aversion or seeking. Question: Since there is original enlightenment (Benjue) from the beginning, why not cultivate it earlier to make it generate aversion and seeking? Answer: Because the thickness of ignorance is different, and the causes and conditions are mutually lacking and unequal. This is as mentioned above. Question: If the true mind is the Buddha, why does the following text say that (the reward body) arises from the causes of the various Paramitas (波羅蜜, perfections), etc.? Answer: This is said from the meaning of original enlightenment following conditions. However, the initial enlightenment awakens to the source of the mind, which is equal and without duality. What difference is there? The above is said from the perspective of the final teaching. If it is said from the perspective of the initial teaching, it is that the compassion and wisdom of the Buddhas are taken as the augmenting condition, and the seeds of sentient beings' potential as the causal condition. Therefore, relying on the essence of the Buddha, the self-mind transforms into images, so it is said to appear in one's own consciousness. The rest is as explained in treatises such as the Yogacarabhumi-sastra (瑜伽師地論) and the Vijnaptimatrata-siddhi (唯識論). There are three meanings in the reward body. First, it is illustrated from the perspective of consciousness. Second, 'the body has immeasurable' below explains the appearance of the reward body seen. Third, 'the result is due to the cause' explains and clarifies the name. Secondly, based on karma-consciousness (yeshi 業識), it refers to what the Bodhisattvas see from the initial aspiration to the ultimate ground of the Bodhisattva, which is called the reward body (Sambhogakaya). The 'based on karma-consciousness' mentioned earlier refers to the Bodhisattvas above the tenth stage of understanding who can understand the Vijnaptimatrata (唯識), without external dust. In accordance with the meaning of karma-consciousness, they see the Buddha's body, so it is called the reward body. There are two aspects to the appearance of the reward body seen: first, the primary reward; second, the dependent reward. The body has immeasurable life, has immeasurable forms, the forms have immeasurable excellences, and the dependent land where they reside also has immeasurable various adornments. According to what is shown, it is boundless, inexhaustible, far from the appearance of distinguishing uniformity, and according to the capacity of sentient beings who should be liberated, it can always be maintained without being destroyed or lost. In the primary reward, the body has no limits, so it is said to be immeasurable color. Depending on the body, there are forms, and the forms are also boundless. Depending on the forms, there are excellences, and the excellences are also endless. However, the forms are to express merit, causing people to admire merit and be mindful of the Buddha. The excellences are to adorn the body, causing people to love and want to be close. In the dependent reward,
言無量種種莊嚴者。能依無邊故。所依土田亦復無邊。頗致柯等殊勝之寶。常放光明無礙校飾。故云種種莊嚴。言隨所示現乃至離分齊相者。異前化身份齊之色。由此菩薩知分齊即無分齊故。一一色相皆遍法界。互融無礙。自在難思故。隨其所應乃至不毀不失者。隨其業行所應感者即皆常住。非三災等之所壞也。
如是功德皆因諸波羅蜜等無漏行熏及不思議熏之所成就具足無量樂相故說為報身 辨因中。如是依正二報無障礙不思議事。皆因十度深行之熏及本覺不思議熏二因所成。樂相圓備故名報身。故云如是功德乃至說為報身○第二重分別中。先應后報。應中簡凡異小。
又為凡夫所見者是其粗色隨於六道各見不同種種異類非受樂相故說為應身 如三惡道習。見佛如黑象腳等三尺之身。又如提謂等。以人天位見佛。為樹神及天神身等。準此。即六道眾生並見佛不同也。皆非出世相故非樂也。如二乘人等見佛為出世。是阿羅漢等聖人身。故云凡夫所見乃至應身○報中簡比異證。于中有二。先明地前所見。后顯地上所見。
複次初發意菩薩等所見者以深信真如法故少分而見知彼色相莊嚴等事無來無去離於分齊唯依心現不離真如然此菩薩猶自分別以未入法身位故若得凈心所見微妙其用轉勝乃至菩薩地盡見
【現代漢語翻譯】 現代漢語譯本：'言無量種種莊嚴者。能依無邊故。所依土田亦復無邊。頗致柯等殊勝之寶。常放光明無礙校飾。故云種種莊嚴。' 這句話的意思是，（佛的）語言具有無量種種莊嚴，因為其所能依賴的（智慧和慈悲）是無邊的。其所依賴的土田（指眾生的心田）也是無邊的。能夠獲得頗致柯（Ratnakara，寶藏）等殊勝的珍寶，並且常放光明，沒有阻礙地進行裝飾。所以說具有種種莊嚴。 '言隨所示現乃至離分齊相者。異前化身份齊之色。由此菩薩知分齊即無分齊故。一一色相皆遍法界。互融無礙。自在難思故。' 這句話的意思是，（佛的語言）隨著所指示的內容，乃至遠離了分齊之相（指沒有固定不變的形態），這與之前的化身所具有的分齊之色不同。由此，菩薩知道分齊（有限）即是無分齊（無限），所以每一個色相都遍佈法界，互相融合沒有阻礙，自在而難以思議。 '隨其所應乃至不毀不失者。隨其業行所應感者即皆常住。非三災等之所壞也。' 這句話的意思是，隨著眾生各自的根器和因緣，乃至不會被毀壞和消失的事物，隨著他們業力所應該感應到的，都會恒常存在，不會被三災（指水災、火災、風災）等所破壞。 '如是功德皆因諸波羅蜜等無漏行熏及不思議熏之所成就具足無量樂相故說為報身 辨因中。如是依正二報無障礙不思議事。皆因十度深行之熏及本覺不思議熏二因所成。樂相圓備故名報身。故云如是功德乃至說為報身○第二重分別中。先應后報。應中簡凡異小。' 這樣的功德都是因為諸波羅蜜（Paramita，到彼岸）等無漏的修行熏習，以及不可思議的熏習所成就的，具足無量的快樂之相，所以被稱為報身（Sambhogakaya）。辨別原因時，像這樣依報（指佛所居住的國土）和正報（指佛的身相）這兩種沒有障礙、不可思議的事情，都是因為十度（指佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）的深刻修行熏習，以及本覺（指眾生本有的覺悟）的不可思議熏習這兩種原因所成就的。快樂之相圓滿具備，所以叫做報身。所以說，這樣的功德乃至被稱為報身。在第二重分別中，先說應身，后說報身。應身中，區分凡夫和二乘。 '又為凡夫所見者是其粗色隨於六道各見不同種種異類非受樂相故說為應身 如三惡道習。見佛如黑象腳等三尺之身。又如提謂等。以人天位見佛。為樹神及天神身等。準此。即六道眾生並見佛不同也。皆非出世相故非樂也。如二乘人等見佛為出世。是阿羅漢等聖人身。故云凡夫所見乃至應身○報中簡比異證。于中有二。先明地前所見。后顯地上所見。' 此外，凡夫所見到的（佛身）是粗糙的色相，隨著六道（指地獄、餓鬼、畜生、阿修羅、人、天）的不同，所見到的也各不相同，呈現出種種不同的形態，並非是享受快樂之相，所以說是應身（Nirmanakaya）。例如，三惡道（指地獄、餓鬼、畜生）的眾生，看到佛就像黑色的象腳等三尺高的身軀。又如提謂（Trapusa）等人，以人天之位見到佛，（佛）呈現為樹神和天神的身軀等等。由此推斷，六道眾生所見到的佛都是不同的。這些都不是出世間的相，所以不是快樂之相。例如，二乘人（指聲聞乘和緣覺乘）等見到佛是出世間的，是阿羅漢（Arhat）等聖人的身軀。所以說，凡夫所見到的乃至是應身。在報身中，區分凡夫和聖人所見的不同。其中有兩點：先說明菩薩在登地之前所見到的，后顯示菩薩在登地之後所見到的。 '複次初發意菩薩等所見者以深信真如法故少分而見知彼色相莊嚴等事無來無去離於分齊唯依心現不離真如然此菩薩猶自分別以未入法身位故若得凈心所見微妙其用轉勝乃至菩薩地盡見' 再次，初發心的菩薩等所見到的（佛身），因為深信真如（Tathata，事物的本性）之法，所以能夠少部分地見到，知道那些色相莊嚴等事物沒有來去，遠離了分齊（指沒有固定不變的形態），僅僅是依心而顯現，不離真如。然而，這些菩薩仍然有分別心，因為還沒有進入法身（Dharmakaya）的地位。如果得到清凈心，所見到的（佛身）就更加微妙，其作用也更加殊勝，乃至菩薩修行到盡頭時所見到的。
【English Translation】 English version: '言無量種種莊嚴者。能依無邊故。所依土田亦復無邊。頗致柯等殊勝之寶。常放光明無礙校飾。故云種種莊嚴.' This means that the language (of the Buddha) possesses immeasurable and various adornments because what it can rely on (wisdom and compassion) is boundless. The field it relies on (referring to the minds of sentient beings) is also boundless. It can obtain Ratnakara (treasure) and other excellent treasures, and it constantly emits light, decorating without obstruction. Therefore, it is said to have various adornments. '言隨所示現乃至離分齊相者。異前化身份齊之色。由此菩薩知分齊即無分齊故。一一色相皆遍法界。互融無礙。自在難思故.' This means that the language (of the Buddha), following what is indicated, even departs from the characteristics of limitations (referring to not having a fixed and unchanging form), which is different from the limited colors of previous Nirmanakayas (transformation bodies). Therefore, Bodhisattvas know that limitations (finite) are the same as no limitations (infinite), so each and every form pervades the entire Dharma Realm, interpenetrating without obstruction, being free and inconceivable. '隨其所應乃至不毀不失者。隨其業行所應感者即皆常住。非三災等之所壞也.' This means that according to the respective capacities and conditions of sentient beings, even things that will not be destroyed or lost, whatever they should sense according to their karmic actions will always exist and will not be destroyed by the three calamities (referring to water, fire, and wind). '如是功德皆因諸波羅蜜等無漏行熏及不思議熏之所成就具足無量樂相故說為報身 辨因中。如是依正二報無障礙不思議事。皆因十度深行之熏及本覺不思議熏二因所成。樂相圓備故名報身。故云如是功德乃至說為報身○第二重分別中。先應后報。應中簡凡異小.' Such merits are all accomplished by the influence of the unconditioned practices of the Paramitas (to the other shore) and the influence of the inconceivable, possessing immeasurable aspects of joy, so it is called Sambhogakaya (reward body). When distinguishing the causes, such unobstructed and inconceivable matters of the environment (the Buddha's land) and the body (the Buddha's form) are all accomplished by the influence of the profound practice of the ten Paramitas (giving, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge) and the influence of the inconceivable original enlightenment. The aspects of joy are fully equipped, so it is called Sambhogakaya. Therefore, it is said that such merits are even called Sambhogakaya. In the second distinction, the Nirmanakaya is discussed first, followed by the Sambhogakaya. In the Nirmanakaya, the differences between ordinary people and the two vehicles are distinguished. '又為凡夫所見者是其粗色隨於六道各見不同種種異類非受樂相故說為應身 如三惡道習。見佛如黑象腳等三尺之身。又如提謂等。以人天位見佛。為樹神及天神身等。準此。即六道眾生並見佛不同也。皆非出世相故非樂也。如二乘人等見佛為出世。是阿羅漢等聖人身。故云凡夫所見乃至應身○報中簡比異證。于中有二。先明地前所見。后顯地上所見.' Furthermore, what ordinary people see (of the Buddha's body) is a coarse form, and what is seen varies in the six realms (hells, hungry ghosts, animals, asuras, humans, and devas), presenting various different forms, not experiencing aspects of joy, so it is said to be Nirmanakaya. For example, beings in the three evil realms (hells, hungry ghosts, and animals) see the Buddha as a three-foot-tall body like a black elephant's foot. Also, people like Trapusa, seeing the Buddha from the position of humans and devas, (the Buddha) appears as tree gods and deva bodies, etc. From this, it can be inferred that the Buddhas seen by beings in the six realms are all different. These are not transcendental forms, so they are not aspects of joy. For example, people of the two vehicles (Sravakayana and Pratyekabuddhayana) see the Buddha as transcendental, as the body of Arhats and other sages. Therefore, it is said that what ordinary people see is the Nirmanakaya. In the Sambhogakaya, the differences between what ordinary people and sages see are distinguished. There are two points: first, what Bodhisattvas see before reaching the Bhumis (stages) is explained, and then what Bodhisattvas see after reaching the Bhumis is revealed. '複次初發意菩薩等所見者以深信真如法故少分而見知彼色相莊嚴等事無來無去離於分齊唯依心現不離真如然此菩薩猶自分別以未入法身位故若得凈心所見微妙其用轉勝乃至菩薩地盡見' Furthermore, what Bodhisattvas who have just aroused the aspiration for enlightenment see (of the Buddha's body) is because they deeply believe in the Dharma of Tathata (the nature of things), so they can see a small part of it, knowing that those forms, adornments, and other things have no coming or going, are free from limitations (referring to not having a fixed and unchanging form), only appear according to the mind, and are inseparable from Tathata. However, these Bodhisattvas still have discriminating thoughts because they have not yet entered the position of Dharmakaya. If they obtain a pure mind, what they see (of the Buddha's body) will be even more subtle, and its function will be even more excellent, until the Bodhisattva sees it at the end of their practice.
之究竟若離業識則無見相以諸佛法身無有彼此色相迭相見故 前中言深信真如法少分見者。十解菩薩等依比觀門見真如理。是相似覺故云少分。異前十信故復云深。異后真證故但云信。言知彼色相乃至離於分齊者。以見真如異於凡小。是故得知色相等事性無分別也。言唯依心現不離真如者。釋無分別所以也。攝論中地上見報身者。彼據證之相應成就處說。今此地前菩薩少分見者。以知色境但是現識不離真如。即無分齊故。得少分見也。既非全見。故不相違。但以異於凡小心外取境見應化故。故約唯心少分明見。言此菩薩猶自分別等者。簡異地上也。若得凈心下。顯于地上所見用相過於地前。故云轉勝。漸漸微細。至金剛后。業相都盡。用即歸體。故云見之究竟。以窮其源故。若離業識則無見相者。要依業識乃有轉相及現相故也。以諸佛乃至迭相見故者。若離業識等無明即唯是真如。故佛無有此彼分別之見也○第二除疑中二。先問后答。
問曰若諸佛法身離於色相者云何能現色相 答中亦二。先釋法身能現。后釋所現之色。前中亦二。先總。后所謂下別。
答曰即此法身是色體故能現於色所謂從本已來色心不二以色性即智故色體無形說名智身以智性即色故說名法身遍一切處 別中本來色心不二者。謂彼所現
【現代漢語翻譯】 現代漢語譯本： 至於究竟，如果離開了業識，就沒有能見之相和所見之相，因為諸佛的法身沒有彼此的色相，不會互相觀見色相。前面所說的『深信真如法，少分見者』，是指十解菩薩等依靠比觀之門見到真如之理。這是相似的覺悟，所以說是『少分』。不同於前面的十信位，所以又說是『深』。不同於後面的真正證悟，所以只說是『信』。所說的『得知彼色相乃至離於分齊』，是因為見到真如不同於凡夫和小乘，所以得知色相等事物的自性是沒有分別的。所說的『唯依心現不離真如』，是解釋沒有分別的原因。《攝論》中說地上菩薩見到報身，那是根據證悟相應成就之處說的。現在這裡說地前菩薩少分見到，是因為知道色境只是現識，不離真如，就沒有分齊的緣故，所以得到少分見。既然不是完全見到，所以不相違背。只是因為不同於凡夫和小乘向心外取境，見到應化身，所以才說依靠唯心少分明見。所說的『此菩薩猶自分別等』，是簡別于地上菩薩。『若得凈心』以下，顯示地上菩薩所見的作用相超過地前菩薩，所以說『轉勝』，漸漸微細，到金剛喻定之後，業相都窮盡，作用就歸於本體，所以說『見之究竟』，因為窮盡了它的根源。『若離業識則無見相』，是因為必須依靠業識才有轉相和現相的緣故。『以諸佛乃至迭相見故』，如果離開了業識等無明，就唯有真如，所以佛沒有彼此分別的見解。第二部分是消除疑惑，分為兩部分：先提問，后回答。 問：如果諸佛的法身離開了色相，那麼如何能夠顯現色相？回答也分為兩部分：先解釋法身能夠顯現，后解釋所顯現的色。前一部分也分為兩部分：先總說，后『所謂』以下分別說明。 答：就是這個法身是色的本體，所以能夠顯現色相，所謂從本來開始，色和心不是二元對立的，因為色的自性就是智慧，所以色的本體沒有形狀，叫做智身。因為智慧的自性就是色，所以叫做法身，遍一切處。分別說明中，本來色心不是二元對立的，是指他們所顯現的。
【English Translation】 English version: As for the ultimate, if one departs from karmic consciousness (業識), there will be no seeing aspect (見相) or seen aspect (相見), because the Dharmakaya (法身) of all Buddhas has no mutual form or appearance, and they do not see each other's forms. The previous statement, 'Deeply believes in the Suchness (真如) Dharma, sees a small portion,' refers to the Ten Understanding Bodhisattvas (十解菩薩) and others who, relying on the method of comparative observation, see the principle of Suchness. This is a similar awakening, so it is said to be 'a small portion.' Different from the previous Ten Faiths (十信), it is therefore said to be 'deep.' Different from the later true realization, it is only said to be 'belief.' The statement 'Knows those forms and appearances, even to being apart from limitations (分齊),' is because seeing Suchness is different from ordinary people and the Small Vehicle (小乘), so it is known that the nature of things like forms and appearances is without differentiation. The statement 'Only appears according to the mind, not apart from Suchness,' explains the reason for non-differentiation. In the Compendium of the Mahāyāna (攝論), it is said that Bodhisattvas on the grounds (地上) see the Reward Body (報身), which is based on the place where realization corresponds to accomplishment. Now, here it is said that Bodhisattvas before the grounds see a small portion because they know that the realm of form is only manifest consciousness, not apart from Suchness, and therefore there are no limitations, so they obtain a small portion of seeing. Since it is not a complete seeing, it is not contradictory. It is only because it is different from ordinary people and the Small Vehicle, who grasp at realms outside the mind and see the Response Body (應化身), that it is said to be a clear seeing of a small portion based on mind-only. The statement 'These Bodhisattvas still have discriminations, etc.,' distinguishes them from Bodhisattvas on the grounds. 'If one obtains a pure mind' and below, it shows that the function and appearance seen by Bodhisattvas on the grounds surpasses those before the grounds, so it is said to be 'increasingly superior,' gradually becoming subtle, until after the Vajra-like Samadhi (金剛喻定), all karmic appearances are exhausted, and the function returns to the substance, so it is said to be 'the ultimate of seeing,' because it exhausts its source. 'If one departs from karmic consciousness, there will be no seeing aspect,' because it is necessary to rely on karmic consciousness to have the transforming aspect and the manifesting aspect. 'Because all Buddhas, even seeing each other,' if one departs from karmic consciousness and ignorance, then there is only Suchness, so Buddhas have no discriminating views of this and that. The second part is to eliminate doubts, divided into two parts: first, ask a question; then, answer. Question: If the Dharmakaya of all Buddhas is apart from form and appearance, how can it manifest form and appearance? The answer is also divided into two parts: first, explain that the Dharmakaya can manifest; then, explain the form that is manifested. The first part is also divided into two parts: first, a general statement; then, 'so-called' and below, separate explanations. Answer: It is this Dharmakaya that is the substance of form, so it can manifest form. So-called from the beginning, form and mind are not dualistic, because the nature of form is wisdom, so the substance of form has no shape, called the Wisdom Body (智身). Because the nature of wisdom is form, it is called the Dharmakaya, pervading all places. In the separate explanations, originally form and mind are not dualistic, which refers to what they manifest.
報化之色不異法身真心。如波與水本來無二。言以色性即智等者。明色即心顯前不二。以色即心故。遂令色相都盡。故就其本但云智身。智謂本覺心智也。言以智性即色故說法身遍一切處者。明心即色顯前不二。如水遍在波中故也。
所現之色無有分齊隨心能示十方世界無量菩薩無量報身無量莊嚴各各差別皆無分齊而不相妨此非心識分別能知以真如自在用義故 所現色中。以彼真心無礙周遍。所現之色亦復圓融自在無礙。故云所現之色乃至不相妨礙。于中無量菩薩者。亦是報身作用。亦可即是感報身大用之機緣。皆能頓赴故也。以一一諸根皆遍法界。然互不相妨。此真如之用非妄識能知。故云非心識分別乃至用義故。上來釋生滅門中法義二重竟。初釋真如門。次釋生滅門。總是大段第一別釋二門。顯不一義竟○自下第二二門相對會相入實。顯不異義。于中有三。先標。次釋。后還總結。
複次顯示從生滅門即入真如門所謂推求五陰色之與心六塵境界畢竟無念以心無形相十方求之終不可得 標中言推求五陰色之與心者。色陰是色。餘四是心。釋中先觀色法。言六塵無念者。境從心起。畢竟無體。離心之外無可念相也。言以心無形求不得者。非直心外無別色等六塵。就心內求色等形質亦不可得也。前則所緣無
【現代漢語翻譯】 現代漢語譯本：報身佛和化身佛的色相與法身（Dharmakaya，宇宙本體）的真心沒有區別，就像波浪和水本來就沒有兩個不同的實體。說『以色性即智』等等，是爲了說明色即是心，彰顯了前述的『不二』。因為色即是心，所以最終色相都會消盡，因此就其根本而言，只說是『智身』。這裡的『智』指的是本覺（original enlightenment）的心智。 說『以智性即色故說法身遍一切處』，是爲了說明心即是色，彰顯了前述的『不二』，就像水遍在波浪之中一樣。
所顯現的色相沒有界限，隨著心念能夠示現十方世界無量的菩薩（Bodhisattva，覺悟的存在）、無量的報身佛（Sambhogakaya，受用身）和無量的莊嚴，各自的差別都沒有界限，而且互不妨礙。這並非心識分別能夠知曉的，因為這是真如（Tathata，如如）自在的功用。 在所顯現的色相中，由於那個真心的無礙周遍，所顯現的色相也同樣圓融自在無礙，所以說『所現之色乃至不相妨礙』。其中的無量菩薩，也是報身佛的作用，也可以說是感應報身佛大用的機緣，都能立刻應赴。因為每一個諸根都遍佈法界（Dharmadhatu，宇宙），然而互相不妨礙。這真如的功用不是虛妄的意識能夠了解的，所以說『非心識分別乃至用義故』。上面解釋了生滅門（birth and death aspect）中的法義二重完畢。先解釋真如門，再解釋生滅門，總的來說是大段第一，分別解釋二門，彰顯不一的意義完畢。從下面開始是第二部分，二門相對會歸相入實際，彰顯不異的意義。其中有三部分：先標示，再解釋，最後總結。
再次顯示從生滅門即入真如門，所謂推求五陰（Skandha，構成個體存在的五種要素）中的色陰（Rupa，物質）與心，以及六塵（Six sense objects，色聲香味觸法）境界，最終都是無念的。因為心沒有形狀，在十方尋求最終也是不可得的。 標示中說『推求五陰色之與心』，色陰是色，其餘四陰是心。解釋中先觀察色法，說『六塵無念』，是因為境界從心而起，畢竟沒有實體，離開心之外沒有可以念想的相狀。說『以心無形求不得』，不僅僅是心外沒有別的色等六塵，就算在心內尋求色等形質也是不可得的。前面是所緣無
【English Translation】 English version: The form of the Reward Body Buddha (Sambhogakaya) and the Manifestation Body Buddha (Nirmanakaya) are not different from the true mind of the Dharma Body (Dharmakaya), just as waves and water are originally not two separate entities. To say 'taking the nature of form as wisdom' and so on, is to explain that form is mind, revealing the aforementioned 'non-duality'. Because form is mind, ultimately all forms will disappear, therefore, in its essence, it is only referred to as 'Wisdom Body'. 'Wisdom' here refers to the mind of original enlightenment. To say 'taking the nature of wisdom as form, therefore it is said that the Dharma Body pervades all places', is to explain that mind is form, revealing the aforementioned 'non-duality', just as water pervades within the waves.
The manifested forms have no boundaries, and according to the mind's intention, they can manifest the ten directions of the world, countless Bodhisattvas (Bodhisattva, enlightened beings), countless Reward Body Buddhas (Sambhogakaya, enjoyment body), and countless adornments. Their differences have no boundaries, and they do not obstruct each other. This is not something that the discriminating consciousness can know, because it is the function of the self-mastery of Suchness (Tathata). In the manifested forms, because of the unobstructed pervasiveness of that true mind, the manifested forms are also perfectly integrated, free, and unobstructed. Therefore, it is said 'the manifested forms, even to the point of not obstructing each other'. The countless Bodhisattvas within are also the function of the Reward Body Buddha, and can also be said to be the opportunity for the great function of the responsive Reward Body, all of which can be immediately responded to. Because each and every sense faculty pervades the Dharma Realm (Dharmadhatu), yet they do not obstruct each other. This function of Suchness is not something that deluded consciousness can understand, therefore it is said 'not the discrimination of consciousness, even to the point of the meaning of function'. The above explanation of the two aspects of Dharma in the birth and death aspect is complete. First, explain the Suchness Gate, then explain the Birth and Death Gate, which is the first major section, separately explaining the two gates, revealing the meaning of non-identity is complete. From below is the second part, the two gates relatively converge and enter into reality, revealing the meaning of non-difference. There are three parts: first, indicate; then, explain; and finally, summarize.
Furthermore, it shows entering the Suchness Gate from the Birth and Death Gate, so-called investigating the form (Rupa) in the five aggregates (Skandha, the five aggregates that constitute individual existence) and the mind, and the realm of the six sense objects (Six sense objects), ultimately there is no thought. Because the mind has no shape, seeking in the ten directions ultimately cannot be obtained. In the indication, it says 'investigating the form in the five aggregates and the mind', form is form, and the remaining four aggregates are mind. In the explanation, first observe the form Dharma, saying 'the six sense objects are without thought', because the realm arises from the mind, ultimately without substance, and apart from the mind there is no aspect that can be thought of. Saying 'seeking without form of mind cannot be obtained', it is not only that there are no other six sense objects such as form outside the mind, but even seeking form and other qualities within the mind cannot be obtained. The former is the object of thought is without
相。此則能緣不生也○自下觀心法。先喻后合。
如人迷故謂東為西方實不轉眾生亦爾無明迷故謂心爲念心實不動 閤中言心實不動者。推求動念。已滅未生中無所住。無所住故則無有起。故知心性實不動也。
若能觀察知心無念即得隨順入真如門故 若能已下結中。即得隨順者。是方便觀也。入真如門者。正觀也。上來顯示正義竟。
大乘起信論義記下本(終)
大乘起信論義記下末
京兆府魏國西寺沙門釋法藏撰
第二對治邪執中有二。初就本總標。二別明障治。
對治邪執者一切邪執皆依我見若離於我則無邪執 二別中有二。初對治離。后究竟離。前中有三。先標數。次列名。后辨相。
是我見有二種云何為二一者人我見二者法我見 列名中。言人我見者。計有總相主宰。此是佛法內初學大乘人迷教妄起。非是外道等所起也。法我見者。計一切法各有體性。即二乘所起也○辨相中。先人後法。人我中亦二。總標別解。
人我見者依諸凡夫說有五種云何為五一者聞修多羅說如來法身畢竟寂寞猶如虛空以不知為破著故即謂虛空是如來性 別解中。此五種執何別者。初一約果。餘四通因果。又初二于空謬執。后三于有倒知。前二中。初一妄執事空以為法體。
【現代漢語翻譯】 相。此則能緣不生也○自下觀心法。先喻后合。 （對於）相，這就能緣之心不生起。○下面是觀心的方法，先用比喻，然後總結。 如人迷故謂東為西方實不轉眾生亦爾無明迷故謂心爲念心實不動 閤中言心實不動者。推求動念。已滅未生中無所住。無所住故則無有起。故知心性實不動也。 比如有人迷惑，把東邊當成西邊，但實際上東邊並沒有變成西邊。眾生也是這樣，因為無明（avidyā）的迷惑，把心當成念頭，但心實際上是不動的。總結中說心實際上不動，是因為推究動念，在已滅和未生之間無所住。因為無所住，所以沒有生起。因此可知心性實際上是不動的。 若能觀察知心無念即得隨順入真如門故 若能已下結中。即得隨順者。是方便觀也。入真如門者。正觀也。上來顯示正義竟。 如果能夠觀察到心無念，就能隨順進入真如（tathatā）之門。『如果能夠』以下是總結，『即得隨順』是方便觀。『入真如門』是正觀。以上顯示了正義。 大乘起信論義記下本(終) 《大乘起信論義記》下本（終） 大乘起信論義記下末 《大乘起信論義記》下末 京兆府魏國西寺沙門釋法藏撰 京兆府魏國西寺沙門釋法藏（Śramaṇa Fazang）撰 第二對治邪執中有二。初就本總標。二別明障治。 第二，對治邪執有二方面。首先，就根本上總括標明。其次，分別說明障礙和對治。 對治邪執者一切邪執皆依我見若離於我則無邪執 二別中有二。初對治離。后究竟離。前中有三。先標數。次列名。后辨相。 對治邪執，一切邪執都依賴於我見（ātma-dṛṣṭi），如果離開了『我』，就沒有邪執。二別中有二方面。首先，對治（暫時的）遠離。然後，究竟的遠離。前者有三方面。首先，標明數量。其次，列出名稱。最後，辨別相狀。 是我見有二種云何為二一者人我見二者法我見 列名中。言人我見者。計有總相主宰。此是佛法內初學大乘人迷教妄起。非是外道等所起也。法我見者。計一切法各有體性。即二乘所起也○辨相中。先人後法。人我中亦二。總標別解。 我見有兩種，什麼是兩種？一是人我見（pudgala-ātma-dṛṣṭi），二是法我見（dharma-ātma-dṛṣṭi）。列名中，人我見，是計度有總相主宰。這是佛法內初學大乘的人，因為迷惑教義而妄起，不是外道等所產生的。法我見，是計度一切法各有自體性，這是二乘（Śrāvakayāna and Pratyekabuddhayāna）所產生的。辨別相狀中，先說人我見，后說法我見。人我見中也有兩方面，總括標明和分別解釋。 人我見者依諸凡夫說有五種云何為五一者聞修多羅說如來法身畢竟寂寞猶如虛空以不知為破著故即謂虛空是如來性 別解中。此五種執何別者。初一約果。餘四通因果。又初二于空謬執。后三于有倒知。前二中。初一妄執事空以為法體。 人我見，依據凡夫的說法有五種，什麼是五種？一是聽聞修多羅（sūtra）說如來法身（Tathāgata-dharma-kāya）畢竟寂寞，猶如虛空，因為不知道這是爲了破除執著，就認為虛空是如來性。分別解釋中，這五種執著有什麼區別？第一種是就果位而言，其餘四種通於因果。而且，前兩種是對於空的錯誤執著，后三種是對於有的顛倒認知。前兩種中，第一種是錯誤地執著於事相的空，而認為是法的本體。
【English Translation】 Regarding 'lakṣaṇa' (characteristics/signs), the 'neng yuan' (the mind that cognizes/grasps) does not arise. ○ Below is the method of contemplating the mind, first with a metaphor, then a summary. Like a person who is deluded and calls east west, but in reality, east does not turn into west. Sentient beings are also like this, because of the delusion of 'avidyā' (ignorance), they consider the mind to be thoughts, but the mind is actually unmoving. The summary says that the mind is actually unmoving because, upon investigating moving thoughts, there is nothing to abide in between what has ceased and what has not yet arisen. Because there is nothing to abide in, there is no arising. Therefore, it is known that the nature of the mind is actually unmoving. If one can observe and know that the mind is without thought, then one can accordingly enter the gate of 'tathatā' (suchness/the true nature of reality). ○ 'If one can' below is the conclusion. 'Then one can accordingly' is 'upāya-darśana' (skillful means of contemplation). 'Enter the gate of 'tathatā'' is 'samyag-darśana' (right contemplation). The above has revealed the correct meaning. The End of the Lower Volume of the Commentary on the Awakening of Faith in the Mahāyāna. End of the Lower Volume of the Commentary on the Awakening of Faith in the Mahāyāna. Composed by Śramaṇa Fazang (釋法藏) of the Western Wei Temple in Jingzhao Prefecture. Secondly, there are two aspects to counteracting wrong attachments. First, it generally indicates the root. Second, it separately clarifies the obstacles and their remedies. Counteracting wrong attachments: all wrong attachments rely on 'ātma-dṛṣṭi' (self-view). If one is separated from 'self', then there are no wrong attachments. ○ There are two aspects in the second distinction. First, counteracting (temporary) separation. Then, ultimate separation. There are three aspects in the former. First, indicate the number. Second, list the names. Third, distinguish the characteristics. There are two types of 'ātma-dṛṣṭi' (self-view). What are the two? First, 'pudgala-ātma-dṛṣṭi' (self-view of person). Second, 'dharma-ātma-dṛṣṭi' (self-view of phenomena). In the listing of names, 'pudgala-ātma-dṛṣṭi' (self-view of person) means calculating that there is a general characteristic that governs. This is a false arising due to confusion about the teachings by those who are initially learning Mahāyāna within Buddhism, not something that arises from external paths, etc. 'Dharma-ātma-dṛṣṭi' (self-view of phenomena) means calculating that all 'dharmas' (phenomena) each have their own substance. This is what arises from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). ○ In distinguishing the characteristics, first is the self-view of person, then the self-view of phenomena. There are also two aspects in the self-view of person: general indication and separate explanation. 'Pudgala-ātma-dṛṣṭi' (self-view of person), according to the various common people, there are five types. What are the five? First, upon hearing the 'sūtra' (discourses) say that the 'Tathāgata-dharma-kāya' (Tathāgata's Dharma-body) is ultimately tranquil and like empty space, because they do not know that this is to break attachments, they immediately consider empty space to be the nature of the 'Tathāgata'. In the separate explanation, what is the difference between these five attachments? The first one is in terms of the result, the remaining four are common to cause and effect. Also, the first two are mistaken attachments to emptiness, the last three are inverted knowledge of existence. In the first two, the first one falsely clings to the emptiness of phenomena and considers it to be the substance of the Dharma.
次一妄執法體唯是空無。執有三中。初執性德同色心。次執法性本有染。后執染凈有始終。問此等既並於真如法上計。云何說為人我執耶。答此有二釋。一云。此是初學凡夫有人我者作此執。故云人我執也。二云。由如來藏中有二義。一是本覺義。即是當人。于上妄計。故云人執。二是理實義。當所觀之法。今據初義故說人執。於此五中各有三。謂初修多羅說等為起執緣。二以不知等正明執相。三云何對治等。辨對治相。初中執相內。言以不知破著等者。以眾生執佛色身之礙相故。說法身如空迷說意故。執同太虛。
云何對治明虛空相是其妄法體無不實 治中有二。初明此虛空是妄非真。后唯一真心下。明彼法身是真非妄。前中有三。先立。次釋。后結。立中二。先立情有。后體無不實者。立理無。
以對色故有是可見相令心生滅 釋中二。先明情有。遍計性中相待而有。妄念所緣故非法身。故云以對色故乃至心生滅也。
以一切色法本來是心實無外色若無色者則無虛空之相 次釋理無。本以待色為空。今既唯心無色。何得更有于空。故云以一切色法乃至虛空之相也。
所謂一切境界唯心妄起故有若心離於妄動則一切境界滅唯一真心無所不遍此謂如來廣大性智究竟之義非如虛空相故 結中二
【現代漢語翻譯】 現代漢語譯本 其次，妄執法體，認為法體唯是空無。執著於三種情況：第一種，執著于性德與色心相同；第二種，執著於法性本有染污；第三種，執著于染凈有始終。問：這些既然都是在真如法上妄計，為什麼說是人我執呢？答：對此有兩種解釋。一種說法是，這是初學凡夫有人我執著，所以才會有這樣的執著，故說是人我執。另一種說法是，由於如來藏（Tathagatagarbha）中有兩種含義：一是本覺義（original enlightenment），即是當人，於此之上妄計，故說是人執；二是理實義（reality），當所觀之法。現在根據第一種含義，所以說是人執。在這五種情況中，每種各有三種：第一，修多羅（Sutra）說等，是生起執著的因緣；第二，以不知等，正是說明執著的相狀；第三，云何對治等，辨別對治的相狀。在第一種執著相內，說到『以不知破著等』，是因為眾生執著佛色身（Rupa-kaya）的障礙相，所以說法身（Dharmakaya）如空，迷惑于所說的意旨，執著于如同太虛（great emptiness）。
云何對治，說明虛空相是其妄法體，沒有不真實的。對治中有兩種：首先，說明這虛空是妄非真；然後，『唯一真心下』，說明那法身是真非妄。前者中有三種：先立，次釋，后結。立中二：先立情有，后體無不實者，立理無。
『以對色故有是可見相令心生滅』，釋中二：先明情有，遍計性（Parikalpita）中相待而有，妄念所緣故非法身，故云『以對色故乃至心生滅也』。
『以一切色法本來是心實無外色若無色者則無虛空之相』，次釋理無，本以待色為空，今既唯心無色，何得更有于空，故云『以一切色法乃至虛空之相也』。
『所謂一切境界唯心妄起故有若心離於妄動則一切境界滅唯一真心無所不遍此謂如來廣大性智究竟之義非如虛空相故』，結中二。
【English Translation】 English version Next, the deluded clinging to the Dharma-body (Dharmakaya) asserts that it is merely empty and non-existent. There are three types of clinging: first, clinging to the inherent virtues as being identical to form and mind; second, clinging to the Dharma-nature (Dharmata) as being inherently defiled; and third, clinging to the idea that defilement and purity have a beginning and an end. Question: Since these are all delusions projected onto the True Suchness (Tathata) of the Dharma, why are they called the ego-clinging (Atmagraha)? Answer: There are two explanations for this. One explanation is that these are the clingings of ordinary beings who are beginners and have ego-clinging, hence they are called ego-clinging. The other explanation is that the Tathagatagarbha (Tathagatagarbha) has two meanings: one is the meaning of original enlightenment (Bodhi), which is the person himself, upon which delusions are projected, hence it is called ego-clinging; the other is the meaning of the reality, which is the Dharma being observed. Now, according to the first meaning, it is called ego-clinging. In each of these five cases, there are three aspects: first, the Sutra (Sutra) says, etc., which are the conditions for arising clinging; second, 'because of not knowing,' etc., which precisely explain the appearance of clinging; third, 'how to counteract,' etc., which distinguish the aspects of counteracting. Within the first aspect of clinging, it says, 'because of not knowing, breaking attachment, etc.,' because sentient beings cling to the obstructive aspect of the Buddha's physical body (Rupa-kaya), therefore they say that the Dharma-body (Dharmakaya) is like emptiness, being confused about the meaning of what is said, clinging to it as being like the great emptiness (Akasa).
How to counteract, explaining that the appearance of emptiness is its deluded Dharma-body, nothing is unreal. There are two aspects to counteracting: first, explaining that this emptiness is deluded and not real; then, 'only the one true mind below,' explaining that the Dharma-body is real and not deluded. In the former, there are three aspects: first establishing, then explaining, then concluding. In establishing, there are two aspects: first establishing emotional existence, then 'the body is not unreal,' establishing rational non-existence.
'Because it is opposite to form, there is a visible appearance, causing the mind to arise and cease.' In explaining, there are two aspects: first explaining emotional existence, which exists dependently in the Parikalpita (Parikalpita), the object of deluded thoughts, therefore it is not the Dharma-body, hence it says, 'because it is opposite to form, even causing the mind to arise and cease.'
'Because all forms are originally the mind, there is no external form. If there is no form, then there is no appearance of emptiness.' Next explaining rational non-existence, originally relying on form to be emptiness, now since it is only mind and there is no form, how can there be emptiness? Hence it says, 'because all forms are originally the mind, even the appearance of emptiness.'
'So-called all realms are only the mind arising delusionally, therefore they exist. If the mind is free from deluded movement, then all realms cease, only the one true mind pervades everywhere. This is called the ultimate meaning of the Tathagata's (Tathagata) vast wisdom, not like the appearance of emptiness.' Concluding in two aspects.
。先結情有。若心離於下。后結理無。是真非妄中。言唯一真等者。辨法同喻。以周遍如空故。取虛空為喻。此謂如來等者。簡法異喻。謂是如來本覺性智。豈同太虛虛妄法也。
二者聞修多羅說世間諸法畢竟體空乃至涅槃真如之法亦畢竟空從本已來自空離一切相以不知為破著故即謂真如涅槃之性唯是其空 第二中言乃至涅槃真如等畢竟空離一切相者。大品經云。乃至涅槃如幻如夢。若當有法勝涅槃者。我說亦復如幻如夢也。以不知為破情計有故。即執性德唯是其無。故云以不知等也。
云何對治明真如法身自體不空具足無量性功德故 對治可知。
三者聞修多羅說如來之藏無有增減體備一切功德之法以不解故即謂如來之藏有色心法自相差別 第三中執性德同妄法。
云何對治以唯依真如義說故因生滅染義示現說差別故 對治中言依真如義說者。二之不二也。因生滅染義示等者。不二之二也。如上文云。以依業識生滅相示等也。
四者聞修多羅說一切世間生死染法皆依如來藏而有一切諸法不離真如以不解故謂如來藏自體具有一切世間生死等法 第四中以不解隨緣之義。則謂自性有染○治中先奪破后縱破。
云何對治以如來藏從本已來唯有過恒沙等諸凈功德不離不斷不異真如義故
【現代漢語翻譯】 現代漢語譯本：先斷除對事物的情執。如果內心能夠遠離這些執著，之後才能斷除對理性的執著。這才是真正的、非虛妄的「中」。所說的「唯一真」等等，是爲了辨別法（dharma，佛法）的相同之處，用比喻來說明，因為周遍如同虛空一樣。所以用虛空來作比喻。這裡所說的「如來」等等，是爲了區分法（dharma，佛法）的不同之處，指的是如來（Tathagata）本覺的智慧，怎麼能和太虛（界）虛妄的法（dharma，佛法）相同呢？ 第二種邪見是，聽聞修多羅（sutra，經）說世間諸法畢竟體空，乃至涅槃（Nirvana）真如（Tathata）之法也畢竟空，從本來就是空，遠離一切相。因為不瞭解這是爲了破除執著，就認為真如（Tathata）、涅槃（Nirvana）的自性只是空無一物。在第二種邪見中，所說的「乃至涅槃（Nirvana）真如（Tathata）等畢竟空，遠離一切相」，《大品經》中說，『乃至涅槃（Nirvana）如幻如夢，若當有法勝涅槃（Nirvana）者，我說亦復如幻如夢也。』因為不瞭解這是爲了破除情執，就執著于自性功德只是空無。所以說「以不知等」。 如何對治這種邪見呢？要明白真如（Tathata）法身（Dharmakaya）自體不空，具足無量自性功德。對治的方法是顯而易見的。 第三種邪見是，聽聞修多羅（sutra，經）說如來之藏（Tathagatagarbha）無有增減，體備一切功德之法，因為不理解，就認為如來之藏（Tathagatagarbha）有色心法（rupa-citta-dharma）自相差別。第三種邪見是執著于自性功德和虛妄法（dharma，佛法）相同。 如何對治這種邪見呢？因為只是依據真如（Tathata）的意義來說，因為生滅染污的意義而示現差別。對治中說「依真如（Tathata）義說」指的是二而不二。因為生滅染污的意義而示現等等，指的是不二之二。如上文所說，『以依業識生滅相示等也。』 第四種邪見是，聽聞修多羅（sutra，經）說一切世間生死染法都依如來藏（Tathagatagarbha）而有，一切諸法不離真如（Tathata），因為不理解，就認為如來藏（Tathagatagarbha）自體具有一切世間生死等法。第四種邪見是因為不理解隨緣的意義，就認為自性有染污。對治的方法是先破除錯誤的執著，然後再進一步破除。 如何對治這種邪見呢？因為如來藏（Tathagatagarbha）從本來就只有過恒河沙數那麼多的清凈功德，不離不斷不異於真如（Tathata）的意義。
【English Translation】 English version: First, sever the emotional attachments to things. If the mind can be detached from these attachments, then one can sever the attachments to reason. This is the true, non-illusory 'Middle Way'. The saying 'solely true' and so on, is to distinguish the similarities of dharmas (teachings), using metaphors to illustrate, because it is as pervasive as space. Therefore, emptiness is used as a metaphor. The term 'Tathagata' (如來) and so on, is to distinguish the differences of dharmas (teachings), referring to the innate wisdom of the Tathagata (如來), how can it be the same as the illusory dharmas (teachings) of the great void? The second wrong view is, upon hearing the sutras (修多羅) say that all worldly dharmas (諸法) are ultimately empty in nature, even the dharmas (諸法) of Nirvana (涅槃) and Tathata (真如) are ultimately empty, being empty from the beginning, and being apart from all characteristics. Because they do not understand that this is to break attachments, they think that the nature of Tathata (真如) and Nirvana (涅槃) is just emptiness. In the second wrong view, the saying 'even Nirvana (涅槃), Tathata (真如), etc. are ultimately empty, being apart from all characteristics', the Mahaprajnaparamita Sutra says, 'even Nirvana (涅槃) is like a phantom, like a dream, if there is a dharma (法) that surpasses Nirvana (涅槃), I would also say it is like a phantom, like a dream.' Because they do not understand that this is to break emotional attachments, they cling to the inherent virtues as just emptiness. Therefore, it says 'because they do not understand, etc.' How to counteract this wrong view? One must understand that the Dharmakaya (法身) of Tathata (真如) is not empty in itself, but is complete with limitless inherent virtues. The counteraction method is obvious. The third wrong view is, upon hearing the sutras (修多羅) say that the Tathagatagarbha (如來之藏) does not increase or decrease, and is complete with all dharmas (法) of virtue, because they do not understand, they think that the Tathagatagarbha (如來之藏) has the self-characteristic differences of rupa-citta-dharma (色心法). The third wrong view is clinging to the inherent virtues as being the same as illusory dharmas (法). How to counteract this wrong view? Because it is only based on the meaning of Tathata (真如) to speak, because of the meaning of arising, ceasing, and defilement, differences are shown. In the counteraction, saying 'based on the meaning of Tathata (真如) to speak' refers to two but not two. Because of the meaning of arising, ceasing, and defilement, showing and so on, refers to not two of two. As the above text says, 'because it depends on the appearance of arising and ceasing of karma consciousness, etc.' The fourth wrong view is, upon hearing the sutras (修多羅) say that all worldly dharmas (法) of birth, death, and defilement exist depending on the Tathagatagarbha (如來之藏), and all dharmas (法) are inseparable from Tathata (真如), because they do not understand, they think that the Tathagatagarbha (如來之藏) itself has all worldly dharmas (法) of birth, death, etc. The fourth wrong view is because they do not understand the meaning of dependent origination, they think that the self-nature has defilement. The counteraction method is to first break the wrong attachments, and then further break them. How to counteract this wrong view? Because the Tathagatagarbha (如來之藏) from the beginning only has virtues of purity like the sands of the Ganges River, it does not separate, does not cease, and is not different from the meaning of Tathata (真如).
以過恒沙等煩惱染法唯是妄有性自本無從無始世來未曾與如來藏相應故若如來藏體有妄法而使證會永息妄者則無有是處 以如來藏等者。明凈德妙有。以過恒沙等煩惱等者。明妄染理無。從無始已下。明妄不入真。若如來藏體有妄法等者。此明縱破。可知○第五內教中說二法。執中亦執二。治中亦治二。謂生死涅槃也。
五者聞修多羅說依如來藏故有生死依如來藏故得涅槃以不解故謂眾生有始以見始故復謂如來所得涅槃有其終盡還作眾生 執中聞依真有妄。便謂真先妄后。故起有始見也。如外道立從冥初生覺等。既眾生有始而後依真故。證得涅槃者還作眾生。成有始之義也。如外道立眾生終盡還歸於冥名為涅槃。從冥起覺。更作眾生。此亦如是○對治中二。先明法體離始。則顯生死無初。梁攝論云。生死無初也。后明法體離終涅槃無盡。
云何對治以如來藏無前際故無明之相亦無有始若說三界外更有眾生始起者即是外道經說又如來藏無有後際諸佛所得涅槃與之相應則無後際故 前中言外道經說者。如仁王經云。我說三界外別有一眾生界藏者。是外道大有經中說。非七佛說也○法我見中亦三。初起執之由。二以說不究竟下次顯其執相。三云何下顯其對治。文相可見。
法我見者依二乘鈍根故如來但為
【現代漢語翻譯】 現代漢語譯本： 『超過恒河沙數量的煩惱和染污之法，都只是虛妄存在，其自性本來就沒有，從無始以來，從未與如來藏（Tathagatagarbha，如來法身的藏身之處，一切眾生皆具的成佛可能性）相應。如果如來藏的本體中有虛妄之法，並且使得證悟和會合永遠止息虛妄，那麼這種情況是不可能存在的。』以如來藏等，說明清凈德行的微妙存在。以超過恒河沙數量的煩惱等，說明虛妄染污的道理不存在。從無始已下，說明虛妄不能進入真如。如果如來藏的本體中有虛妄之法等，這是從反面進行駁斥，可以理解。第五，在內教中說兩種法，執著于中道，也執著于兩種法。對治中道，也對治兩種法，即生死和涅槃。
『第五，聽聞修多羅（Sutra，佛經）說，依靠如來藏的緣故有生死，依靠如來藏的緣故得到涅槃。因為不理解這個道理，就認為眾生有開始，因為見到有開始，又認為如來所證得的涅槃有終結，最終還是會變成眾生。』執著于中道的人，聽聞依靠真如而有虛妄，就認為真如在前，虛妄在後，因此產生眾生有開始的見解。就像外道認為從冥初產生覺悟等。既然眾生有開始，然後依靠真如，因此證得涅槃的人還會變成眾生，成就了有開始的意義。就像外道認為眾生終結后迴歸于冥暗，稱之為涅槃，從冥暗產生覺悟，再次變成眾生，這裡也是如此。對治中有兩種，首先說明法體遠離開始，就顯示出生死沒有初始。梁攝論說，生死沒有初始。然後說明法體遠離終結，涅槃沒有終盡。
『如何對治呢？因為如來藏沒有前際，所以無明的相也沒有開始。如果說在三界之外還有眾生開始產生，那就是外道的說法。經中說，又如來藏沒有後際，諸佛所證得的涅槃與之相應，就沒有後際。』前面說外道經書所說，如《仁王經》說：『我說三界之外另有一個眾生界藏，這是外道《大有經》中所說，不是七佛所說。』法我見中也有三種，首先是產生執著的緣由，其次是以說不究竟來顯示其執著的相狀，第三是如何進行對治。文句的相狀可以見到。
『法我見，是因為二乘（聲聞乘和緣覺乘）鈍根的緣故，如來只是爲了他們……』
【English Translation】 English version: 'The afflictions and defilements, as numerous as the sands of the Ganges, are merely illusory existences, inherently without nature, and from beginningless time, have never corresponded with the Tathagatagarbha (the womb of the Tathagata, the potential for Buddhahood inherent in all beings). If the essence of the Tathagatagarbha contained illusory dharmas, and caused the realization and union to eternally cease illusion, then such a situation would be impossible.' 'With the Tathagatagarbha, etc., it clarifies the subtle existence of pure virtues. With afflictions, etc., as numerous as the sands of the Ganges, it clarifies the non-existence of the principle of illusory defilement. From beginningless time onwards, it clarifies that illusion cannot enter into the true nature. If the essence of the Tathagatagarbha contained illusory dharmas, etc., this is a refutation from the opposite perspective, which can be understood. Fifthly, in the inner teachings, two dharmas are spoken of; attachment to the middle way also involves attachment to two dharmas. Curing the middle way also cures the two dharmas, namely, samsara (birth and death) and nirvana.
'Fifthly, hearing the Sutras (Sutra, Buddhist scriptures) say that because of the Tathagatagarbha there is samsara, and because of the Tathagatagarbha nirvana is attained. Because of not understanding this principle, it is thought that beings have a beginning, and because of seeing a beginning, it is also thought that the nirvana attained by the Tathagata has an end, and will eventually revert to being a sentient being.' Those attached to the middle way, hearing that illusion exists because of true nature, think that true nature comes first and illusion comes later, thus giving rise to the view that beings have a beginning. Like the heretics who believe that enlightenment arises from the primordial darkness, etc. Since beings have a beginning and then rely on true nature, those who attain nirvana will revert to being sentient beings, thus fulfilling the meaning of having a beginning. Like the heretics who believe that when beings end, they return to darkness, which is called nirvana, and from darkness enlightenment arises, and they become sentient beings again, it is the same here. There are two aspects to the cure: first, clarifying that the essence of the Dharma is apart from the beginning, thus revealing that samsara has no beginning. The Liang Commentary on the Compendium of Abhidharma states that samsara has no beginning. Then, clarifying that the essence of the Dharma is apart from the end, and nirvana has no end.
'How to cure this? Because the Tathagatagarbha has no prior limit, the aspect of ignorance also has no beginning. If it is said that there are beings who begin to arise outside the three realms, that is the teaching of the heretics. The Sutra says, and the Tathagatagarbha has no subsequent limit, and the nirvana attained by the Buddhas corresponds to it, so there is no subsequent limit.' The previous statement about the heretical scriptures refers to the Renwang Sutra, which says: 'I say that there is another realm of beings outside the three realms, which is the teaching of the heretical Mahayana Sutra, not the teaching of the Seven Buddhas.' There are also three aspects to the view of self in relation to the Dharma: first, the reason for the arising of attachment; second, the manifestation of the characteristics of attachment by saying that it is not thorough; and third, how to cure it. The aspects of the sentences can be seen.
'The view of self in relation to the Dharma is because of the dull roots of the Two Vehicles (Sravakayana and Pratyekabuddhayana), the Tathagata only for them...'
說人無我以說不究竟見有五陰生滅之法怖畏生死妄取涅槃云何對治以五陰法自性不生則無有滅本來涅槃故 第二究竟離中有二。初約法明治。二會釋伏疑。前中亦二。初約法總顯。二是故下舉廣類求。
複次究竟離妄執者當知染法凈法皆悉相待無有自相可說是故一切法從本已來非色非心非智非識非有非無畢竟不可說相而有言說者當知如來善巧方便假以言說引導眾生其旨趣者皆為離念歸於真如以念一切法令心生滅不入實智故 前中言染凈相待無自相者。中論云。若法因待成。緣是法還成待。今則無因待。亦無所成法等。準釋可知。相待無相待法體本爾。非由悟後方使其然。故云本來等也。智及與識。顯上非心。有之與無顯上非色。釋疑中。疑雲。聖者了知諸法離性不可說相。云何乃有種種言辭。釋云。假言巧引。旨不在言。于中有三。初正會伏疑。二其旨趣下。辨定聖意。三以念一切法下返以釋成○第三發趣道相中有二。初總標大意以顯其名。二別開分別。
分別發趣道相者謂一切諸佛所證之道一切菩薩發心修行趣向義故 前中言一切諸佛等者。舉所趣之覺道。一切菩薩下。顯能趣之因行。欲明菩薩發心趣向佛所證道種類不同故。云分別發趣道相也○別釋中三。初標數。二列名。三辨相。
略說發心
【現代漢語翻譯】 現代漢語譯本： 問：如果說人無我，這並沒有徹底說明問題。因為人們看到五陰（色、受、想、行、識，構成個體存在的五種要素）生滅的現象，因此對生死感到恐懼，並錯誤地追求涅槃（解脫）。應該如何對治這種情況？ 答：從五陰法的自性來看，它們本來就不生，因此也無所謂滅，本來就是涅槃的境界。 第二，徹底遠離執著包含兩個方面。首先，從法理上闡明意義；其次，解釋消除潛在的疑問。前者又包含兩個方面：首先，從法理上總括地顯示；其次，通過『是故下舉廣類求』來廣泛地舉例說明。 進一步說，要徹底遠離虛妄的執著，應當明白染法（不凈的法）和凈法（清凈的法）都是相互依存的，沒有獨立的自性可以被描述。因此，一切法從一開始就不是色（物質）、不是心（精神）、不是智（智慧）、不是識（意識），不是有、不是無，畢竟是不可言說的狀態。如果有所言說，應當明白如來（佛）是善用巧妙方便，假借言語來引導眾生，其根本目的都是爲了離念（去除妄念），迴歸真如（事物的真實本性）。因為執著於一切法會使心生滅不定，無法進入真實的智慧。 前面所說的染凈相互依存，沒有獨立自性，正如《中論》所說：『如果一個法是依賴條件而成立的，那麼這個條件反過來也依賴於這個法而成立。現在如果沒有了依賴的條件，也就沒有被成立的法。』可以參照這個解釋來理解。相互依存和沒有相互依存的法的本體本來就是如此，不是通過領悟之後才變成這樣的，所以說是『本來』如此。智和識是爲了說明上面所說的『非心』，有和無是爲了說明上面所說的『非色』。 在解釋疑問中，有人會問：聖者明明知道諸法離於自性，是不可言說的狀態，為什麼還會有種種言辭呢？回答是：這是假借言語來巧妙地引導，其根本目的不在於言語本身。這裡包含三個方面：首先，正面地解釋消除疑問；其次，通過『其旨趣下』來辨明聖者的意圖；再次，通過『以念一切法下』來反過來用解釋來加強說明。 第三，發起趨向（發趣）的道相包含兩個方面：首先，總括地標明大意，以顯示其名稱；其次，分別展開說明。 分別說明發起趨向的道相，指的是一切諸佛所證悟的道，以及一切菩薩發心修行，趨向于這個道的意義。 前面所說的『一切諸佛等』，是舉例說明所趨向的覺悟之道。『一切菩薩下』，是顯示能夠趨向的因行。想要說明菩薩發心趨向于佛所證悟的道，種類是不同的，所以說是『分別發趣道相』。 分別解釋中包含三個方面：首先，標出數量；其次，列出名稱；再次，辨別其相狀。 簡略地說，發心（Bodhi-citta）
【English Translation】 English version: Question: If it is said that there is no self (anatta), this does not fully explain the matter. Because people see the arising and ceasing of the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence), they are afraid of birth and death and mistakenly seek nirvana (liberation). How should this be addressed? Answer: From the perspective of the inherent nature of the five skandhas, they are originally unborn, and therefore there is no cessation. They are originally in the state of nirvana. Secondly, completely abandoning attachments involves two aspects. First, clarifying the meaning from the perspective of the Dharma (law, teaching); second, explaining and eliminating potential doubts. The former also includes two aspects: first, generally revealing from the perspective of the Dharma; second, extensively illustrating through 'is gu xia ju guang lei qiu'. Furthermore, to completely abandon false attachments, one should understand that defiled dharmas (impure phenomena) and pure dharmas (pure phenomena) are mutually dependent and have no independent self-nature that can be described. Therefore, all dharmas from the very beginning are not form (rupa), not mind (citta), not wisdom (jnana), not consciousness (vijnana), not existence, not non-existence, and are ultimately indescribable. If there is any speech, one should understand that the Tathagata (Buddha) skillfully uses expedient means, using language to guide sentient beings. The fundamental purpose is to abandon thoughts and return to Suchness (tathata, the true nature of things). Because attachment to all dharmas causes the mind to arise and cease, making it impossible to enter true wisdom. The previously mentioned mutual dependence of defilement and purity, without independent self-nature, is as stated in the Madhyamaka-karika (Treatise on the Middle Way): 'If a dharma is established depending on conditions, then the condition in turn depends on that dharma. Now, if there are no dependent conditions, there is no dharma to be established.' This can be understood by referring to this explanation. Mutual dependence and the absence of mutual dependence are the inherent nature of dharmas, not something that comes about after enlightenment. Therefore, it is said to be 'originally' so. Wisdom and consciousness are to explain the 'not mind' mentioned above, and existence and non-existence are to explain the 'not form' mentioned above. In explaining the doubts, someone might ask: The sages clearly know that all dharmas are devoid of self-nature and are indescribable, so why are there so many words and expressions? The answer is: This is using language as a skillful means to guide, and the fundamental purpose is not in the language itself. This includes three aspects: first, directly explaining and eliminating doubts; second, clarifying the intention of the sages through 'qi zhi qu xia'; third, reinforcing the explanation by using the explanation to strengthen the explanation through 'yi nian yi qie fa xia'. Third, the aspect of initiating progress (arising and proceeding) includes two aspects: first, generally indicating the main idea to show its name; second, explaining separately. Explaining separately the aspect of initiating progress refers to the path realized by all Buddhas and the meaning of all Bodhisattvas generating the aspiration for enlightenment and progressing towards this path. The previously mentioned 'all Buddhas, etc.' is an example of the path of enlightenment that is being progressed towards. 'All Bodhisattvas, etc.' shows the causal actions that enable progress. Wanting to explain that the types of Bodhisattvas generating the aspiration for enlightenment and progressing towards the path realized by the Buddha are different, so it is said to be 'separately explaining the aspect of initiating progress'. The separate explanation includes three aspects: first, indicating the number; second, listing the names; third, distinguishing the characteristics. Briefly speaking, the Bodhi-citta (aspiration for enlightenment)
有三種云何為三一者信成就發心二者解行發心三者證發心 列名中。信成就發心者。位在十住。兼取十信。十信位中修習信心成就。發決定心即入十住。十住初心。名發心住。即十信行滿名信成就進入十住之初。故云發心。解行發心者。位在十回向。兼取十行。十行位中。能解法空。順行十度。行成純熟。發回向心。入十向位。故云解行發心也。證發心者。位在初地已上乃至十地。前二是相似發心。后一是真實發心○廣辨中。辨上三名即為三段。初中亦三。一明信心成就之行。二顯發心之相。三顯發心利益。初中二。先問后答。
信成就發心者依何等人修何等行得信成就堪能發心 問中三問。一問能修行人。二問所修之行。三得信成就等者。問行成已堪能發心○答中有二。初正答前問。次舉劣顯勝。謂前信滿故進也。后信未成故退。正答中二。先答三問。后結成位。
所謂依不定聚眾生 依不定聚眾生者。答初問也。分別三聚乃有多門。今此文中。直明菩薩十住已上決定不退名正定聚。未入十信不信因果名邪定聚。此二中間十信位人。欲求大果而心未決。或進或退。故本業經中。十信菩薩如空中毛名不定聚。今依此人明其修行也。
有熏習善根力故信業果報能起十善厭生死苦欲求無上菩提得值諸佛
【現代漢語翻譯】 現代漢語譯本 有三種發心，是哪三種？一是信成就發心，二是解行發心，三是證發心。（列名中） 信成就發心，其位在十住（菩薩修行過程中的十個階段之一），兼及十信（菩薩修行過程中的十個信心階段）。在十信位中修習信心成就，發起決定的心，即進入十住。十住的最初階段，名為發心住，即十信的修行圓滿，名為信成就，進入十住的初始階段，所以稱為發心。解行發心，其位在十回向（菩薩修行過程中的十個迴向階段），兼及十行（菩薩修行過程中的十個行為階段）。在十行位中，能夠理解法空（佛教關於事物本質的理解），順應修行十度（佈施、持戒、忍辱、精進、禪定、智慧等十種修行方式），修行成熟，發起迴向之心，進入十向位，所以稱為解行發心。證發心，其位在初地（菩薩修行過程中的第一個階段）以上，乃至十地（菩薩修行過程中的最高階段）。前兩種是相似的發心，后一種是真實的發心。（廣辨中） 辨別以上三種名稱，即分為三個段落。第一段中又分為三部分。一是闡明信心成就的修行，二是顯現發心的相狀，三是顯現發心的利益。第一部分中又分為兩部分。先是提問，后是回答。 信成就發心者，依靠什麼樣的人，修習什麼樣的行為，才能得到信成就，堪能發起菩提心？（問中三問）一問能夠修行的人，二問所修習的行為，三問得到信成就等等，問修行成就后堪能發起菩提心。（答中有二）首先正面回答前面的問題，其次舉出差的來顯示好的。意思是前面信心圓滿所以前進，後面信心沒有成就所以退步。正面回答中分為兩部分，先回答三個問題，后總結所處的階段。 所謂依靠不定聚眾生（不定聚眾生：指修行狀態不確定，可能進步也可能退步的眾生）。 依靠不定聚眾生，這是回答第一個問題。分別三聚（正定聚、邪定聚、不定聚）有很多種方式。現在這篇文章中，直接說明菩薩十住以上的，決定不會退轉的，名為正定聚。沒有進入十信，不相信因果的，名為邪定聚。這兩種中間的，十信位的人，想要追求大的果報而心意沒有決定，或者前進或者後退。所以《本業經》中說，十信菩薩像空中毛一樣，名為不定聚。現在依靠這些人來闡明他們的修行。 因為有熏習的善根力量，所以相信業果報應，能夠發起十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），厭惡生死的痛苦，想要追求無上的菩提（覺悟），能夠遇到諸佛。
【English Translation】 English version There are three types of 'Fa Xin' (發心, aspiration for enlightenment). What are the three? First, 'Xin Cheng Jiu Fa Xin' (信成就發心, aspiration arising from accomplished faith). Second, 'Jie Xing Fa Xin' (解行發心, aspiration arising from understanding and practice). Third, 'Zheng Fa Xin' (證發心, aspiration arising from realization). (Listed in names) 'Xin Cheng Jiu Fa Xin' (信成就發心, aspiration arising from accomplished faith) is positioned in the 'Ten Dwellings' (十住, ten stages in the bodhisattva path), also encompassing the 'Ten Faiths' (十信, ten stages of faith). In the 'Ten Faiths' stage, one cultivates and accomplishes faith, generating a determined mind, and then enters the 'Ten Dwellings'. The initial stage of the 'Ten Dwellings' is called 'Fa Xin Zhu' (發心住, the dwelling of arising aspiration), which means the completion of the 'Ten Faiths' practice is called 'Xin Cheng Jiu' (信成就, accomplishment of faith), entering the initial stage of the 'Ten Dwellings', hence it is called 'Fa Xin' (發心, aspiration). 'Jie Xing Fa Xin' (解行發心, aspiration arising from understanding and practice) is positioned in the 'Ten Dedications' (十回向, ten dedications of merit), also encompassing the 'Ten Practices' (十行, ten practices). In the 'Ten Practices' stage, one can understand the emptiness of phenomena ('Fa Kong', 法空, the emptiness of phenomena), accord with the practice of the 'Ten Perfections' (十度, ten perfections such as generosity, morality, patience, etc.), and when the practice becomes mature, one generates the mind of dedication, entering the 'Ten Dedications' stage, hence it is called 'Jie Xing Fa Xin' (解行發心, aspiration arising from understanding and practice). 'Zheng Fa Xin' (證發心, aspiration arising from realization) is positioned from the 'First Ground' (初地, the first stage of a bodhisattva) upwards to the 'Tenth Ground' (十地, the highest stage of a bodhisattva). The first two are similar aspirations, while the last one is a true aspiration. (Extensive Explanation) Distinguishing the above three names is divided into three sections. The first section is further divided into three parts. First, it clarifies the practice of accomplishing faith; second, it reveals the characteristics of aspiration; and third, it reveals the benefits of aspiration. The first part is further divided into two parts. First, there is a question, and then there is an answer. Those who aspire for enlightenment through accomplished faith, relying on what kind of people, cultivating what kind of practices, can attain accomplished faith and be capable of generating the aspiration for enlightenment? (Three questions in the question) First, it asks about the people who can practice; second, it asks about the practices to be cultivated; third, it asks about attaining accomplished faith, etc., asking whether one is capable of generating the aspiration for enlightenment after the practice is accomplished. (There are two parts in the answer) First, it directly answers the previous questions; second, it uses the inferior to highlight the superior. It means that the former advances because of the completion of faith, while the latter regresses because of the incompleteness of faith. The direct answer is divided into two parts: first, it answers the three questions; second, it summarizes the stage. So-called relying on 'Bu Ding Ju Zhong Sheng' (不定聚眾生, beings of uncertain destiny). Relying on 'Bu Ding Ju Zhong Sheng' (不定聚眾生, beings of uncertain destiny), this answers the first question. There are many ways to distinguish the three groups ('Zheng Ding Ju', 正定聚, those destined for enlightenment; 'Xie Ding Ju', 邪定聚, those destined for wrong paths; 'Bu Ding Ju', 不定聚, those of uncertain destiny). In this article, it directly states that those above the 'Ten Dwellings' (十住, ten stages in the bodhisattva path) who are determined not to regress are called 'Zheng Ding Ju' (正定聚, those destined for enlightenment). Those who have not entered the 'Ten Faiths' (十信, ten stages of faith) and do not believe in cause and effect are called 'Xie Ding Ju' (邪定聚, those destined for wrong paths). Those in between, the people in the 'Ten Faiths' stage, want to pursue great rewards but their minds are not determined, either advancing or retreating. Therefore, in the 'Ben Ye Jing' (本業經, the Sutra of Original Karma), it is said that the 'Ten Faiths' bodhisattvas are like hair in the air, called 'Bu Ding Ju' (不定聚, those of uncertain destiny). Now, relying on these people to clarify their practice. Because they have the power of accumulated good roots, they believe in the retribution of karma, can initiate the 'Ten Good Deeds' (十善, ten good deeds: not killing, not stealing, not committing adultery, not lying, not speaking harshly, not gossiping, not using abusive language, not being greedy, not being angry, not holding wrong views), detest the suffering of birth and death, want to pursue unsurpassed 'Bodhi' (菩提, enlightenment), and can encounter all the Buddhas.
親承供養修行信心 有熏習下答第二問。于中先辨行因。謂有聞熏及本覺內熏之力。並依前世修善根力故。能信業果。故舍惡從善修福德分也。言厭生死苦求菩提者。成菩提分及解脫分善也。得值諸佛修信心者。明修行緣。謂約此緣修十種信心行也。
經一萬劫信心成就故諸佛菩薩教令發心或以大悲故能自發心或因正法欲滅以護法因緣故能自發心 逕一萬劫下答第三問。于中二。先明時滿行成。后約勝緣明其發心。前中言一萬劫者。謂十千劫修信心成就也。佛菩薩教令發心等者。謂發十住初心也。如瓔珞本業經云。是信想菩薩於十千劫行十戒法。當入十信心入初住位釋云。此中言入初住位者。謂十住初發心住位也。以至此位方得不退信心。是故亦名入十信心。非謂十解以前之十信也。何以知者。仁王經云。習種性有十心。已超二乘一切善地。此習忍已前行十善菩薩有退有進。猶如輕毛隨風東西。雖以十千劫行正道發菩提心。乃當習忍位。以是文證故得知也。十種心相及諸委曲。如華嚴疏中說也。勝緣雖多。略舉三種。于中一他力。二自力。亦可同下三心。謂教故得直心。護法故得深心。余同也。
如是信心成就得發心者入正定聚畢竟不退名住如來種中正因相應 如是信心下結位。初入正定聚不退者。顯于
【現代漢語翻譯】 現代漢語譯本：親身承受供養，修行生起信心，這是對第二個問題的回答，其中先辨析修行的因。這包括聽聞佛法的熏習和本覺（本有的覺悟）內在的熏習之力，並且依靠前世修習善根的力量，因此能夠相信業果（善惡行為的因果報應），所以捨棄惡行，奉行善事，修習福德。說到厭惡生死輪迴的痛苦，追求菩提（覺悟）的人，成就了菩提分和解脫分的善行。能夠遇到諸佛，修習信心的人，說明了修行的因緣，即依靠這些因緣修習十種信心之行。 經過一萬劫的時間，信心成就，所以諸佛菩薩教導令其發菩提心，或者因為大悲心而能夠自己發菩提心，或者因為正法將要滅亡，以護持正法的因緣而能夠自己發菩提心。』經過一萬劫』以下是回答第三個問題。其中分為兩部分：先說明時間滿足，修行成就；然後從殊勝的因緣說明其發菩提心。前面說到『一萬劫』，是指用一萬劫的時間修習信心成就。『佛菩薩教令發心』等，是指發起十住（菩薩修行十個階段的最初階段）的初心。如《瓔珞本業經》所說：『這位信想菩薩在一萬劫中奉行十戒法，應當進入十信心，進入初住位。』解釋說：『這裡說進入初住位，是指十住中的初發心住位。』因為到了這個階段才能獲得不退轉的信心，所以也稱為進入十信心，而不是指十解（對佛法的十種理解）之前的十信。為什麼這樣說呢？《仁王經》說：『習種性有十心，已經超越二乘（聲聞乘和緣覺乘）的一切善地。』這個習忍（修行忍辱）之前的奉行十善的菩薩，有退步有進步，就像輕毛隨風飄動一樣。即使以一萬劫的時間奉行正道，發起菩提心，也只是處於習忍位。因為有這段經文的證明，所以可以得知。十種心相以及各種詳細情況，如《華嚴疏》中所說。殊勝的因緣雖然很多，但略舉三種：其中一種是他力，一種是自力，也可以與下面的三種心相同，即因為教導而得到直心，因為護持佛法而得到深心，其餘相同。 像這樣信心成就，得以發菩提心的人，進入正定聚（不會退轉的群體），畢竟不會退轉，名為安住于如來種性之中，與正因相應。 『像這樣信心』以下是總結果位。最初進入正定聚不會退轉，顯示了...
【English Translation】 English version: 'Having personally received offerings and cultivated faith, this answers the second question, wherein the cause of practice is first distinguished. This includes the power of hearing and熏習 (xunxi, perfuming or influencing) of the Dharma, and the inherent internal power of 本覺 (benjue, original enlightenment), and relying on the power of good roots cultivated in previous lives, one is able to believe in 業果 (yeguo, karmic consequences), thus abandoning evil and following good, cultivating merits. Those who厭生死苦求菩提 (yansheng si ku qiu puti, are weary of the suffering of birth and death and seek Bodhi (enlightenment)), accomplish the merits of 成菩提分 (cheng puti fen, components of enlightenment) and 解脫分 (jietuo fen, components of liberation). Those who 得值諸佛修信心 (de zhi zhu fo xiu xin xin, are able to meet the Buddhas and cultivate faith), clarify the conditions for practice, namely, relying on these conditions to cultivate the ten kinds of faith practices.' 'After passing through ten thousand kalpas, faith is accomplished, therefore the Buddhas and Bodhisattvas teach and cause them to generate the Bodhi mind, or because of great compassion, they are able to generate the Bodhi mind themselves, or because the 正法 (zhengfa, true Dharma) is about to perish, they are able to generate the Bodhi mind themselves due to the cause of protecting the Dharma.' 'After passing through ten thousand kalpas' below answers the third question. It is divided into two parts: first, it clarifies that the time is fulfilled and the practice is accomplished; then, it explains the generation of the Bodhi mind from the perspective of supreme conditions. The previous statement about 'ten thousand kalpas' refers to the accomplishment of cultivating faith over ten thousand kalpas. 'The Buddhas and Bodhisattvas teach and cause them to generate the Bodhi mind' and so on, refers to the initial generation of the 初心 (chuxin, initial mind) of the 十住 (shizhu, ten abodes, ten stages of Bodhisattva practice). As the 《瓔珞本業經》 (Yingluo Benye Jing, Garland Sutra) says: 'This 信想菩薩 (xinxiang pusa, Bodhisattva of Faith and Thought) practices the ten precepts for ten thousand kalpas, and should enter the 十信心 (shixin xin, ten faiths), entering the 初住位 (chuzhu wei, position of the first abode).' It is explained that 'entering the 初住位 (chuzhu wei, position of the first abode) here refers to the 初發心住位 (chu faxin zhu wei, position of the abode of initial generation of the Bodhi mind) among the 十住 (shizhu, ten abodes).' Because only at this stage can one obtain unretreating faith, it is also called entering the 十信心 (shixin xin, ten faiths), and it does not refer to the ten faiths before the ten understandings. How do we know this? The 《仁王經》 (Renwang Jing, Benevolent Kings Sutra) says: 'The 習種性 (xizhong xing, nature of practice) has ten minds, already surpassing all the good grounds of the 二乘 (er cheng, two vehicles, Sravaka and Pratyekabuddha).' The Bodhisattva who practices the ten good deeds before this 習忍 (xi ren, practice of patience) has regression and progress, like light feathers drifting in the wind. Even if one practices the 正道 (zhengdao, right path) and generates the Bodhi mind for ten thousand kalpas, one is only at the 習忍位 (xi ren wei, position of practicing patience). Because of the proof of this passage, we can know this. The ten aspects of the mind and all the details are as described in the 《華嚴疏》 (Huayan Shu, Commentary on the Avatamsaka Sutra). Although there are many supreme conditions, three are briefly mentioned: one is other-power, one is self-power, and it can also be the same as the three minds below, namely, because of teaching, one obtains 直心 (zhixin, straightforward mind), because of protecting the Dharma, one obtains 深心 (shenxin, deep mind), and the rest is the same.' 'Those who accomplish faith in this way and are able to generate the Bodhi mind enter the 正定聚 (zhengding ju, assembly of those who are assured of enlightenment), and will ultimately not retreat, and are called abiding in the Tathagata's lineage, corresponding to the 正因 (zheng yin, right cause).' 'Like this faith' below is a conclusion of the position. Initially entering the 正定聚 (zhengding ju, assembly of those who are assured of enlightenment) without retreating, it shows...
下無失也。謂入十住初發心住位。不墮凡小之地也言名住如來種中正因相應者。明於上有得也。謂住習種性位。行順內熏之因。故云正因。又此位已去。定當得果。故云正因。以不更退失故。
若有眾生善根微少久遠已來煩惱深厚雖值于佛亦得供養然起人天種子或起二乘種子設有求大乘者根則不定若進若退 言若有下第二明舉劣顯勝。勝者如前進。劣者如此退。攝論云。諸菩薩在十信位中。修大乘未堅固。多厭怖生死。慈悲眾生心猶劣薄。喜欲舍大乘本願修小乘道。故言欲修行別大乘意也。于中有二。初明劣相。后如是等下。結成退失。前中亦二。初內因力微。后或有供養下明外緣力劣。前中四句。初一惑重。后三德薄。薄中。一倒求人天。二異求小果。三猶豫大乘。
或有供養諸佛未經一萬劫于中遇緣亦有發心所謂見佛色相而發其心或因供養眾僧而發其心或因二乘之人教令發心或學他發心 外緣中二。先明行時未滿。后遇緣不勝。此中有四句。一觀佛色。二供大眾。三劣友勸。四學他教。此等並非菩薩悲智之心。故退失也。
如是等發心悉皆不定遇惡因緣或便退失墮二乘地 結文可知○下明發心相中有二。初正明三心。后問答除疑。前中二。先問后答。答中標數及別釋。
複次信成就發心
【現代漢語翻譯】 現代漢語譯本：
『下無失也』，指的是進入十住位的初發心住位（Bhumis，菩薩修行階位中的第十個階段的第一個階段），不會再墮落到凡夫或小乘的境界。『言名住如來種中正因相應者』，說明在修行上有進步。指的是安住于習種性位（種子性位，菩薩修行過程中的一個階段），所行之因與內在熏習相應，所以說是『正因』。而且，從這個階段開始，必定能夠證得果位，所以說是『正因』，因為不會再退失。
『若有眾生善根微少，久遠已來煩惱深厚，雖值于佛亦得供養，然起人天種子，或起二乘種子，設有求大乘者，根則不定，若進若退』，『若有』以下第二段說明舉出劣勢來顯示優勢。優勢如前面所說，劣勢如此處所說，退失。《攝大乘論》（Mahāyānasaṃgraha）中說：『諸菩薩在十信位（菩薩修行過程中的一個階段）中，修習大乘還不夠堅定，常常厭惡生死，慈悲眾生的心仍然很弱，喜歡捨棄大乘的本願而修習小乘道』，所以說想要修行其他的大乘意願。其中分為兩部分，首先說明劣勢，然後『如是等』以下總結成退失。前面部分也分為兩部分，首先是內因力量微弱，然後『或有供養』以下說明外緣力量薄弱。前一部分有四句，第一句是迷惑深重，後面三句是功德淺薄。淺薄中，第一是顛倒追求人天福報，第二是追求小乘果位，第三是對大乘猶豫不決。
『或有供養諸佛，未經一萬劫，于中遇緣，亦有發心，所謂見佛色相而發其心，或因供養眾僧而發其心，或因二乘之人教令發心，或學他發心』，外緣中分為兩部分，首先說明修行時間未滿，然後遇到因緣卻不能勝過。這裡面有四句，一是觀察佛的色相，二是供養大眾，三是低劣的朋友勸說，四是學習他人發心。這些都不是菩薩的悲智之心，所以會退失。
『如是等發心，悉皆不定，遇惡因緣，或便退失，墮二乘地』，總結的內容可以明白。下面說明發心的相狀，分為兩部分，首先是正式說明三種心，然後通過問答來消除疑惑。前面部分分為兩部分，先是提問，然後是回答。回答中標明數量以及分別解釋。
『複次信成就發心』
【English Translation】 English version:
'下無失也 (Xià wú shī yě)' refers to entering the initial stage of the Ten Abodes (Bhumis, the first stage of the tenth stage of Bodhisattva practice), the Initial Mind Abiding Stage. It means not falling back to the realm of ordinary beings or the Lesser Vehicle. '言名住如來種中正因相應者 (Yán míng zhù rúlái zhǒng zhōng zhèng yīn xiāngyìng zhě)' indicates progress in practice. It refers to abiding in the Seed Nature Stage (a stage in the Bodhisattva's practice), where the cause of action corresponds to internal cultivation, hence it is called 'Right Cause'. Moreover, from this stage onwards, one will surely attain the fruit, hence it is called 'Right Cause', because there will be no further regression.
'若有眾生善根微少久遠已來煩惱深厚雖值于佛亦得供養然起人天種子或起二乘種子設有求大乘者根則不定若進若退 (Ruò yǒu zhòngshēng shàngēn wēishǎo jiǔyuǎn yǐlái fánnǎo shēnhòu suīzhí yú fó yì dé gòngyǎng rán qǐ rén tiān zhǒngzǐ huò qǐ èrchéng zhǒngzǐ shèyǒu qiú dàchéng zhě gēn zé bùdìng ruòjìn ruòtuì)' The second section, starting with '若有 (Ruò yǒu)', illustrates the superiority by highlighting the inferior. The superior is as described earlier, and the inferior is as described here, the regression. The Mahāyānasaṃgraha states: 'Bodhisattvas in the Ten Faiths Stage (a stage in the Bodhisattva's practice) have not yet firmly cultivated the Mahayana, often detest birth and death, their compassion for sentient beings is still weak, and they like to abandon the original vows of the Mahayana and cultivate the path of the Lesser Vehicle.' Therefore, it is said that they want to cultivate other Mahayana intentions. It is divided into two parts, first describing the inferior aspects, and then '如是等 (Rú shì děng)' below concludes into regression. The previous part is also divided into two parts, first the weakness of the internal cause, and then '或有供養 (Huò yǒu gòngyǎng)' below describes the weakness of the external conditions. The previous part has four sentences, the first sentence is deep confusion, and the following three sentences are shallow merits. Among the shallow, the first is to seek human and heavenly blessings in reverse, the second is to seek the fruit of the Lesser Vehicle, and the third is hesitation about the Mahayana.
'或有供養諸佛未經一萬劫于中遇緣亦有發心所謂見佛色相而發其心或因供養眾僧而發其心或因二乘之人教令發心或學他發心 (Huò yǒu gòngyǎng zhūfó wèijīng yīwàn jié yú zhōng yù yuán yì yǒu fāxīn suǒwèi jiàn fó sèsiàng ér fā qí xīn huò yīn gòngyǎng zhòng sēng ér fā qí xīn huò yīn èrchéng zhī rén jiàolìng fāxīn huò xué tā fāxīn)' The external conditions are divided into two parts, first describing that the practice time is not full, and then encountering conditions but not being able to overcome them. There are four sentences here, one is observing the Buddha's form, two is offering to the Sangha, three is the persuasion of inferior friends, and four is learning from others' aspirations. These are not the compassionate wisdom of the Bodhisattva, so they will regress.
'如是等發心悉皆不定遇惡因緣或便退失墮二乘地 (Rú shì děng fāxīn xī jiē bùdìng yù è yīnyuán huò biàn tuìshī duò èrchéng dì)' The concluding content can be understood. Below, the characteristics of aspiration are explained, divided into two parts, first formally explaining the three minds, and then eliminating doubts through questions and answers. The previous part is divided into two parts, first the question, and then the answer. The answer indicates the quantity and separate explanations.
'複次信成就發心 (Fùcì xìn chéngjiù fāxīn)'
者發何等心略說有三種云何為三一者直心正念真如法故二者深心樂集一切諸善行故三者大悲心欲拔一切眾生苦故 釋中言直心者。謂向理之心。無別岐徑故云正念真如。即二行之本也。言深心者。備具萬德。歸向心源。故云樂集等也。上來二種。自利行本也。言大悲心者。廣拔物苦。令得菩提。故云欲拔等也。即利他行本。妙行雖廣。三行統收。故上云略說三也。以此即是三聚戒故。三德三身皆由此故。亦即是彼三迴向故。謂初回向實際。次向菩提。後向眾生。皆應相配釋之○釋疑中有二。先問后答。
問曰上說法界一相佛體無二何故不唯念真如復假求學諸善之行 答中亦二。初正答前問。二重顯方便。前中亦二。先喻后合。
答曰譬如大摩尼寶體性明凈而有礦穢之垢若人雖念寶性不以方便種種磨治終無得凈 閤中有三。
如是眾生真如之法體性空凈而有無量煩惱染垢若人雖念真如不以方便種種熏修亦無得凈 初正合前文。
以垢無量無邊遍一切法故 修一切善行以為對治 二以垢無量下釋修眾行所以。
若人修行一切善法自然歸順真如法故 三若人修行下明善行順真。以諸善行外違妄染內順真如故○第二重顯中有二。初標數。次別釋。
略說方便有四種云何為四 釋中四門。
【現代漢語翻譯】 現代漢語譯本 問：發起什麼樣的心？簡略地說有三種。什麼是三種？一是直心，因為正確地憶念真如之法；二是深心，因為樂於積聚一切諸善行；三是大悲心，想要拔除一切眾生的痛苦。 (真如：事物的真實如是的狀態) 解釋中說，直心是指向真理的心，沒有其他歧途，所以說是正念真如，這是二種修行的根本。深心是具備萬種功德，歸向心的本源，所以說是樂於積聚等等。以上兩種是自利修行的根本。大悲心是廣泛地拔除眾生的痛苦，使他們得到菩提（覺悟），所以說是想要拔除等等，這是利他修行的根本。微妙的修行雖然廣泛，但被這三種修行所統攝，所以上面說簡略地說有三種。因為這也就是三聚戒（攝律儀戒、攝善法戒、饒益有情戒），三德（法身德、般若德、解脫德）和三身（法身、報身、應身）都由此而來。也就是那三種迴向（迴向實際、迴向菩提、迴向眾生），都應該互相配合解釋。 釋疑中有兩個部分，先是提問，然後是回答。 問：上面說法界（宇宙萬有）是一個相，佛的本體沒有差別，為什麼不只是憶念真如，還要假借學習各種善行？ 回答中也有兩個部分，首先是正面回答前面的問題，然後是再次闡明方便（方法）。在正面回答中也有兩個部分，先是比喻，然後是合喻。 答：譬如巨大的摩尼寶（如意寶珠），本體性質明亮潔凈，但有礦石污垢。如果有人雖然憶念寶珠的本性，卻不使用各種方法磨礪擦拭，最終也無法得到潔凈。 合喻中有三個部分。 像這樣，眾生的真如之法，本體性質空寂清凈，但有無量煩惱染污。如果有人雖然憶念真如，卻不使用各種方法熏習修持，也無法得到清凈。 首先是正面合喻前面的內容。 因為污垢無量無邊，遍佈一切法，所以要修行一切善行來作為對治。 其次是用『因為污垢無量』以下的內容來解釋修行各種善行的原因。 如果有人修行一切善法，自然會歸順真如之法。 第三是用『如果有人修行』以下的內容來說明善行順應真如。因為各種善行對外違背虛妄的染污，對內順應真如。 第二部分是再次闡明，分為兩個部分，首先是標出數量，然後是分別解釋。 簡略地說，方便有四種，什麼是四種？ 解釋中有四門。
【English Translation】 English version Question: What kind of mind should be developed? Briefly speaking, there are three kinds. What are the three? First, the straightforward mind, because of correctly recollecting the Suchness (Tathata) of Dharma; second, the profound mind, because of delighting in accumulating all good deeds; third, the great compassionate mind, wanting to remove the suffering of all sentient beings. (Tathata: the true nature of things as they are) The explanation says that the straightforward mind refers to the mind directed towards truth, without other divergent paths, so it is called 'correctly recollecting Suchness,' which is the foundation of the two practices. The profound mind is to be fully equipped with myriad virtues, returning to the source of the mind, so it is called 'delighting in accumulating,' and so on. The above two are the foundation of self-benefiting practice. The great compassionate mind is to extensively remove the suffering of beings, enabling them to attain Bodhi (enlightenment), so it is called 'wanting to remove,' and so on, which is the foundation of altruistic practice. Although subtle practices are extensive, they are encompassed by these three practices, so it is said above that briefly speaking, there are three. Because this is also the Threefold Pure Precepts (the precepts of restraining from evil, accumulating good, and benefiting sentient beings), the Three Virtues (Dharmakaya, Prajna, and Liberation) and the Three Bodies (Dharmakaya, Sambhogakaya, and Nirmanakaya) all arise from this. That is, the Three Kinds of Transference (transferring merit towards reality, towards Bodhi, and towards sentient beings) should all be explained in relation to each other. There are two parts in resolving doubts, first the question, then the answer. Question: Above it is said that the Dharmadhatu (the universe) is one aspect, and the Buddha's essence is without difference, why not just recollect Suchness, but also borrow and learn various good deeds? There are also two parts in the answer, first a direct answer to the previous question, and then a re-elaboration of skillful means (upaya). There are also two parts in the direct answer, first a metaphor, then a combination of metaphors. Answer: For example, a great Mani jewel (wish-fulfilling gem) has a bright and pure nature, but it has the impurities of ore. If a person, although recollecting the nature of the jewel, does not use various methods to polish and scrub it, he will never obtain purity. There are three parts in combining the metaphors. Like this, the Suchness of Dharma of sentient beings has an empty and pure nature, but it has immeasurable afflictions and defilements. If a person, although recollecting Suchness, does not use various methods to cultivate and practice, he will also not obtain purity. First is the direct combination of the previous content. Because the defilements are immeasurable and boundless, pervading all Dharmas, one must cultivate all good deeds as a countermeasure. Second, the reason for cultivating various good deeds is explained by the content below 'because the defilements are immeasurable'. If a person cultivates all good Dharmas, he will naturally conform to the Suchness of Dharma. Third, the content below 'If a person cultivates' explains that good deeds accord with Suchness. Because various good deeds outwardly oppose false defilements and inwardly accord with Suchness. The second part is to re-elaborate, divided into two parts, first marking the number, then explaining separately. Briefly speaking, there are four kinds of skillful means, what are the four? There are four doors in the explanation.
初一不住道。次二自利行。后一利他。自利中。初斷德。次智德。此四門中。各有三義。一列名。二釋相。三以隨順法性下明修意。
一者行根本方便謂觀一切法自性無生離於妄見不住生死觀一切法因緣和合業果不失起于大悲修諸福德攝化眾生不住涅槃以隨順法性無住故 初門釋相中有二。先智后悲。無住行也。
二者能止方便謂慚愧悔過能止一切惡法不令增長以隨順法性離諸過故 第二門者。則是勤斷二惡。止持門也。
三者發起善根增長方便謂勤供養禮拜三寶讚歎隨喜勸請諸佛以愛敬三寶淳厚心故信得增長乃能志求無上之道又因佛法僧力所護故能消業障善根不退以隨順法性離癡障故 第三勤修二善。即作持門也。此釋相中有二。初約緣修行。二以愛敬三寶下。辨修行成益。益中亦二。初生智益。次又因佛法僧力下。明滅障益。又敬之與愛成於四句。一愛而非敬。如母于子等。二敬而非愛。如仆于主等。三亦敬亦愛。如修行者於三寶等。四非敬非愛。如怨家等。
四者大愿平等方便所謂發願盡于未來化度一切眾生使無有餘皆令究竟無餘涅槃以隨順法性無斷絕故法性廣大遍一切眾生平等無二不念彼此究竟寂滅故 第四門中釋相內。盡未來等者。長時心也。度一切眾生使無餘者。廣大心也。令
【現代漢語翻譯】 現代漢語譯本 初一不住道：第一天不住于道（Dào，真理、規律）。 次二自利行：第二天進行自利的行為。 后一利他：最後一天利他。 自利中：在自利之中。 初斷德：首先是斷除惡業的功德。 次智德：其次是智慧的功德。 此四門中：在這四個法門中。 各有三義：各自有三種含義。 一列名：一是列出名稱。 二釋相：二是解釋相狀。 三以隨順法性下明修意：三是以隨順法性來說明修行的意義。
一者行根本方便謂觀一切法自性無生離於妄見不住生死觀一切法因緣和合業果不失起于大悲修諸福德攝化眾生不住涅槃以隨順法性無住故：第一是實踐根本的方便，即觀察一切法的自性本無生滅，遠離虛妄的見解，不住于生死；觀察一切法因緣和合，業果不會消失，生起大悲心，修習各種福德，攝受教化眾生，不住于涅槃，這是因為隨順法性，沒有執著。 初門釋相中有二。先智后悲。無住行也：第一個法門解釋相狀中有兩種，先是智慧，后是慈悲，這是無住的修行。
二者能止方便謂慚愧悔過能止一切惡法不令增長以隨順法性離諸過故：第二是能夠止息惡業的方便，即通過慚愧和懺悔，能夠止息一切惡法，不讓它們增長，這是因為隨順法性，遠離各種過失。 第二門者。則是勤斷二惡。止持門也：第二個法門，就是努力斷除兩種惡業，是止持門。
三者發起善根增長方便謂勤供養禮拜三寶讚歎隨喜勸請諸佛以愛敬三寶淳厚心故信得增長乃能志求無上之道又因佛法僧力所護故能消業障善根不退以隨順法性離癡障故：第三是發起善根增長的方便，即勤奮地供養、禮拜三寶（Sāṃgha，佛、法、僧），讚歎、隨喜、勸請諸佛，因為愛敬三寶的淳厚之心，信心得以增長，才能立志追求無上的道，又因為佛、法、僧的力量所護佑，能夠消除業障，善根不會退失，這是因為隨順法性，遠離愚癡的障礙。 第三勤修二善。即作持門也：第三是努力修習兩種善業，即作持門。 此釋相中有二。初約緣修行。二以愛敬三寶下。辨修行成益：這個解釋相狀中有兩種，一是根據因緣修行，二是以愛敬三寶來說明修行成就的利益。 益中亦二。初生智益。次又因佛法僧力下。明滅障益：利益中也有兩種，一是產生智慧的利益，二是又因為佛、法、僧的力量，說明消除業障的利益。 又敬之與愛成於四句。一愛而非敬。如母于子等。二敬而非愛。如仆于主等。三亦敬亦愛。如修行者於三寶等。四非敬非愛。如怨家等：而且，恭敬和愛可以構成四種情況：一是愛而不敬，如母親對孩子等；二是敬而不愛，如僕人對主人等；三是既敬又愛，如修行者對三寶等；四是不敬也不愛，如仇人等。
四者大愿平等方便所謂發願盡于未來化度一切眾生使無有餘皆令究竟無餘涅槃以隨順法性無斷絕故法性廣大遍一切眾生平等無二不念彼此究竟寂滅故：第四是發大愿的平等方便，即發願在未來盡力教化度脫一切眾生，使沒有剩餘，都讓他們最終進入沒有剩餘的涅槃，這是因為隨順法性，沒有斷絕，法性廣大，遍及一切眾生，平等沒有差別，不執著彼此，最終達到寂滅。 第四門中釋相內。盡未來等者。長時心也。度一切眾生使無餘者。廣大心也。令：第四個法門中解釋相狀，『盡未來』等，是長遠的時間；『度一切眾生使無餘』，是廣大的心願，令（使）。
【English Translation】 English version The first day, do not dwell in the Path (Dào, Truth, Law). The second day, practice self-benefiting actions. The last day, benefit others. Within self-benefit: First, the merit of cutting off evil. Second, the merit of wisdom. In these four gates: Each has three meanings: First, listing the names. Second, explaining the characteristics. Third, explaining the meaning of practice by following the Dharma-nature.
First is the expedient of practicing the fundamental, which means observing that the self-nature of all dharmas is without arising, being free from deluded views, not dwelling in birth and death; observing that all dharmas arise from the aggregation of causes and conditions, that the karmic consequences are not lost, arousing great compassion, cultivating all kinds of blessings, gathering and transforming sentient beings, not dwelling in Nirvana, because of following the Dharma-nature, there is no attachment. In the explanation of the characteristics of the first gate, there are two aspects: first wisdom, then compassion. This is the practice of non-dwelling.
Second is the expedient of being able to stop, which means that shame and repentance can stop all evil dharmas from increasing, because of following the Dharma-nature, being free from all faults. The second gate is to diligently cut off two evils. It is the gate of stopping and upholding.
Third is the expedient of arousing the roots of goodness and increasing them, which means diligently making offerings, bowing to the Three Jewels (Sāṃgha, Buddha, Dharma, Sangha), praising, rejoicing, and inviting all Buddhas. Because of the pure and sincere heart of loving and respecting the Three Jewels, faith increases, and one can aspire to the unsurpassed path. Moreover, because of the protection of the power of the Buddha, Dharma, and Sangha, one can eliminate karmic obstacles and the roots of goodness will not regress, because of following the Dharma-nature, being free from the obstacles of ignorance. The third is to diligently cultivate two good deeds. It is the gate of acting and upholding. In this explanation of characteristics, there are two aspects: first, practicing according to conditions; second, explaining the benefits of accomplishing practice by loving and respecting the Three Jewels. In the benefits, there are also two aspects: first, the benefit of generating wisdom; second, explaining the benefit of eliminating obstacles because of the power of the Buddha, Dharma, and Sangha. Moreover, respect and love can form four situations: first, love without respect, such as a mother towards her child; second, respect without love, such as a servant towards his master; third, both respect and love, such as a practitioner towards the Three Jewels; fourth, neither respect nor love, such as enemies.
Fourth is the expedient of the great vow of equality, which means vowing to exhaust the future to transform and liberate all sentient beings, so that none are left, and all are ultimately led to Nirvana without remainder, because of following the Dharma-nature, there is no cessation. The Dharma-nature is vast, pervading all sentient beings, equal and without difference, not clinging to self and other, ultimately reaching quiescence. In the explanation of the characteristics of the fourth gate, 'exhausting the future' and so on, refers to a long-term mind. 'Liberating all sentient beings so that none are left' refers to a vast aspiration, causing (them).
得無餘涅槃者。第一心也。修意中二。初顯順性。二法性廣大下。明起大願意。亦即常心也○第三明發心利益中有四。初顯勝德。次明微過。三通權教。四嘆實行。
菩薩發是心故則得少分見於法身以見法身故隨其願力能現八種利益眾生所謂從兜率天退入胎住胎出胎出家成道轉法輪入于涅槃然是菩薩未名法身以其過去無量世來有漏之業未能決斷隨其所生與微苦相應亦非業系以有大愿自在力故 初中有二。初自利功德。謂十解菩薩依比觀門見於法界故。云少分見也。亦可依人空門見法身故。二以見法身下明八相益生。即利他功德。十解初發心住中能作此事然是菩薩下明其微過。于中二。先異地上。后異凡愚。前中言未名法身者。以未證真但依信力見於少分故。異於地上也。以其過去下。釋異所由。于中初往業未亡。次微苦猶續。下顯異凡。既聞業苦未亡。則謂與凡夫無異。今明菩薩于報修短而得自在。不由惑業故云非業系。以留惑益生悲願之力故。云以大愿等力也○第三通權教者。于中二。先舉教。后釋通。
如修多羅中或說有退墮惡趣者非其實退但為初學菩薩未入正位而懈怠者恐怖令彼勇猛故 文處可知。如纓絡本業經中言。七住已前。名為退分。若不值善知識者。若一劫乃至十劫。退菩提心。如凈目天
【現代漢語翻譯】 現代漢語譯本 證得無餘涅槃（nirvana，佛教術語，指完全寂滅的狀態）者，是最初發心之人。修習意念包含兩個方面：首先是彰顯順應自性的智慧；其次是『二法性廣大下』，闡明發起廣大誓願的必要，這也即是常心（指恒常不變的菩提心）。第三部分闡述發心的利益，包含四個方面：首先是彰顯殊勝的功德；其次是闡明細微的過失；第三是貫通權教（指方便教法）；第四是讚歎實際修行。
菩薩因為發起此心，就能獲得少分見到法身（Dharmakaya，佛的法性之身）的智慧。因為見到法身，所以能夠隨其願力顯現八種利益眾生的事蹟，即從兜率天（Tusita Heaven，欲界天之一）退位、入胎、住胎、出胎、出家、成道、轉法輪（Dharmacakra，佛陀宣講佛法的行為）、入于涅槃。然而，這樣的菩薩還不能被稱為完全證得法身，因為他們過去無量世以來的有漏之業（指尚未斷盡煩惱的業力）未能完全斷除，所以隨其所生之處，還會承受細微的苦果，但他們並非被業力所束縛，因為他們有廣大誓願的自在力量。第一部分包含兩個方面：首先是自利功德，即十地菩薩依靠比觀之門見到法界（Dharmadhatu，諸法總體的意思），所以說是『少分見』。也可以理解為依靠人空之門見到法身。其次是『二以見法身下』，闡明八相成道利益眾生的事蹟，即利他功德。十地菩薩在初發心住的階段就能做到這些。『然是菩薩下』，闡明其細微的過失，其中包含兩個方面：首先是不同於地上菩薩（指已經證得菩薩果位的菩薩），其次是不同於凡夫。前面說到『未名法身』，是因為他們尚未證得真如，只是依靠信力見到少分法身，所以不同於地上菩薩。『以其過去下』，解釋了這種不同的原因。其中首先是過去的業力尚未消亡，其次是細微的苦果依然延續。下面彰顯與凡夫的不同。既然聽說業苦尚未消亡，就認為他們與凡夫沒有區別。現在說明菩薩對於果報的長短能夠自在掌控，不受迷惑和業力的束縛，所以說『非業系』。因為他們保留惑業以利益眾生，憑藉悲願的力量，所以說是『以大愿等力』。第三部分是貫通權教，其中包含兩個方面：首先是舉出教證，其次是解釋貫通。
如修多羅（Sutra，佛經）中所說，或者說有退墮惡趣（evil realms，佛教輪迴中的較低境界）的情況，但並非真的退墮，只是爲了讓初學菩薩和尚未進入正位（指不退轉的地位）而懈怠的菩薩感到恐懼，從而使他們勇猛精進。文句和出處顯而易見。如《纓絡本業經》中所說，七住位之前的菩薩，被稱為退分。如果不遇到善知識，可能會在一劫乃至十劫的時間裡退失菩提心（Bodhi mind，追求覺悟的心）。如凈目天（凈目天女，地藏菩薩的前身之一）。
【English Translation】 English version Those who attain Nirupadhisesa-nirvana (nirvana, a Buddhist term referring to the state of complete cessation) do so with their initial aspiration. Cultivating mindfulness involves two aspects: first, revealing wisdom that aligns with inherent nature; second, 'the vastness of the two Dharmata (Dharmata, the nature of reality) below,' elucidating the necessity of making great vows, which is also the constant mind (referring to the unchanging Bodhi mind). The third part elaborates on the benefits of generating aspiration, encompassing four aspects: first, highlighting supreme virtues; second, clarifying subtle faults; third, integrating provisional teachings (referring to expedient teachings); fourth, praising actual practice.
Because Bodhisattvas generate this aspiration, they can gain a partial glimpse of the Dharmakaya (Dharmakaya, the body of the Dharma). Because they see the Dharmakaya, they can manifest eight kinds of deeds to benefit sentient beings according to their vows, namely, descending from the Tushita Heaven (Tusita Heaven, one of the heavens in the desire realm), entering the womb, dwelling in the womb, emerging from the womb, renouncing the household life, attaining enlightenment, turning the wheel of Dharma (Dharmacakra, the act of the Buddha preaching the Dharma), and entering nirvana. However, such Bodhisattvas cannot yet be called fully realized Dharmakaya, because their defiled karma (referring to karmic forces with untamed afflictions) from countless past lives has not been completely eradicated, so they still experience subtle suffering wherever they are born, but they are not bound by karma, because they have the power of great vows. The first part contains two aspects: first, the benefit of self, that is, the ten-ground Bodhisattvas see the Dharmadhatu (Dharmadhatu, the totality of all phenomena) by relying on the gate of comparative observation, so it is said to be a 'partial glimpse.' It can also be understood as seeing the Dharmakaya by relying on the gate of emptiness of self. Second, 'the two below see the Dharmakaya,' elucidating the deeds of benefiting sentient beings through the eight aspects of accomplishing the path, that is, the benefit of others. Ten-ground Bodhisattvas can do these things in the stage of initial aspiration. 'However, the Bodhisattvas below' clarifies their subtle faults, which includes two aspects: first, differing from the Bodhisattvas on the grounds (referring to Bodhisattvas who have attained the Bodhisattva fruit), and second, differing from ordinary beings. The previous statement 'not yet called Dharmakaya' is because they have not yet realized Suchness, but only see a partial Dharmakaya by relying on the power of faith, so they are different from the Bodhisattvas on the grounds. 'Because of their past below' explains the reason for this difference. Among them, first, the past karma has not yet disappeared, and second, subtle suffering still continues. Below highlights the difference from ordinary beings. Since it is heard that karmic suffering has not yet disappeared, it is thought that they are no different from ordinary beings. Now it is explained that Bodhisattvas can freely control the length of retribution and are not bound by delusion and karma, so it is said to be 'not bound by karma.' Because they retain afflictions to benefit sentient beings, relying on the power of compassionate vows, it is said to be 'by the power of great vows, etc.' The third part is to integrate provisional teachings, which includes two aspects: first, citing scriptural evidence, and second, explaining the integration.
As stated in the Sutras (Sutra, Buddhist scriptures), or it is said that there are cases of falling into evil realms (evil realms, the lower realms in Buddhist reincarnation), but it is not a real fall, but only to make the initial Bodhisattvas and those who have not yet entered the stage of non-retrogression (referring to the position of non-regression) and are lazy feel fear, so as to make them courageous and diligent. The sentences and sources are obvious. As stated in the 'Garland Sutra,' Bodhisattvas before the seventh stage are called the stage of regression. If they do not encounter good teachers, they may lose their Bodhi mind (Bodhi mind, the mind of seeking enlightenment) for one kalpa or even ten kalpas. Like Pure Eye Heaven (Pure Eye Heavenly Maiden, one of the previous lives of Ksitigarbha Bodhisattva).
子法才王子舍利弗等欲入第七住。其間值惡知識因緣故。退入凡夫不善趣中。乃至廣說。今釋此經意。是權語。非實退。但恐彼初人令不慢怠故也○第四嘆實行中有二。
又是菩薩一發心后遠離怯弱畢竟不畏墮二乘地若聞無量無邊阿僧祇劫勤苦難行乃得涅槃亦不怯弱以信知一切法從本已來自涅槃故 初于下不戀。二若聞下。于上不怯。以信知下。釋不怯所以也。以此即顯彼經文是權非實故也○第二解行發心中有二。初總標嘆勝。
解行發心者當知轉勝 謂前位信滿入解。今此行滿入向。更深發心。故知轉勝○二顯其勝相。于中亦二。初舉時顯勝。
以是菩薩從初正信已來於第一阿僧祇劫將欲滿故 謂在十向位中。望于初地。鄰而且近。故云將欲滿也○二明其行勝。于中二。先總后別。
于真如法中深解現前所修離相 總中言于真如法中深解現前者。明解勝。異前位。故云深也。異后位。故但云解。所修離相者。明行勝別中廣約六度明此二也。
以知法性體無慳貪故。隨順修行檀波羅蜜。以知法性無染離五欲過。故隨順修行尸羅波羅蜜。以知法性無苦離瞋惱故。隨順修行羼提波羅蜜。以知法性無身心相離懈怠故。隨順修行毗梨耶波羅蜜。以知法性常定體無亂故。隨順修行禪波羅蜜。以知
【現代漢語翻譯】 現代漢語譯本：子法才王子（Zifa Cai Wangzi），舍利弗（Sheli Fu）等想要進入第七住位，但其間由於惡知識的因緣，退回到凡夫的不善趣中，乃至廣泛地敘說。現在解釋這部經的意義，這是一種方便的說法，並非真的退轉。只是爲了避免那些初學者產生驕慢和懈怠的緣故。第四部分是讚歎實行，其中有兩點。 一是菩薩一旦發起菩提心后，就會遠離怯弱，最終不會畏懼墮入二乘的境界。如果聽到需要經歷無量無邊阿僧祇劫（Asengqi Jie，極長的時間單位）的勤苦修行才能證得涅槃（Nirvana），也不會感到怯弱，因為他深信一切法從根本上來說，本來就是涅槃。初句是說對於下位不留戀。第二句是說對於上位不怯懼。『以信知下』，解釋不怯懼的原因。通過這些也顯示出那部經文是方便之說，並非真實情況。第二部分是解釋解行發心，其中有兩點。首先是總的標明讚歎殊勝。 解行發心的人應當知道是更加殊勝的。意思是說，前面的位次是信滿而進入解位，現在這個位次是行滿而趣向于初地，更加深入地發起菩提心，所以知道是更加殊勝的。二是顯示其殊勝之處。其中也有兩點。首先是舉出時間來顯示殊勝。 這是因為菩薩從最初生起正信以來，在第一個阿僧祇劫（Asengqi Jie）將要圓滿的緣故。意思是說，在十向位中，相對於初地來說，是相鄰而且接近的，所以說是將要圓滿。二是說明其行持殊勝。其中分為兩部分，先總說，后別說。 總的說來，『于真如法中深解現前所修離相』，總的說其中『于真如法中深解現前』，是說明解的殊勝，不同於前面的位次，所以說是『深』。不同於後面的位次，所以只說是『解』。『所修離相者』，是說明行持的殊勝。別說中廣泛地以六度（Liu Du，六種到達彼岸的修行方法）來說明這兩種殊勝。 因為知道法性的本體沒有慳貪，所以隨順修行檀波羅蜜（Tan Poluomi，佈施）。因為知道法性沒有染污，遠離五欲的過患，所以隨順修行尸羅波羅蜜（Shi Luo Poluomi，持戒）。因為知道法性沒有痛苦，遠離嗔惱，所以隨順修行羼提波羅蜜（Chan Ti Poluomi，忍辱）。因為知道法性沒有身心之相，遠離懈怠，所以隨順修行毗梨耶波羅蜜（Pili Ye Poluomi，精進）。因為知道法性常住安定，本體沒有散亂，所以隨順修行禪波羅蜜（Chan Poluomi，禪定）。因為知道
【English Translation】 English version: Zifa Cai Wangzi (Son of Dharma Talent King), Shariputra (Śāriputra), and others wished to enter the seventh stage, but due to unfavorable conditions caused by bad teachers, they regressed into the impure realms of ordinary beings, and so on, as extensively described. Now, explaining the meaning of this sutra, it is an expedient teaching, not a real regression. It is merely to prevent those beginners from becoming arrogant and懈怠. The fourth part is praising actual practice, which has two aspects. First, once a Bodhisattva has generated the Bodhicitta (awakening mind), they will stay away from timidity and ultimately not fear falling into the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). If they hear that it requires countless Asengqi Jie (asaṃkhya-kalpas, incalculable eons) of diligent and arduous practice to attain Nirvana (Nirvāṇa), they will not be daunted, because they deeply believe that all dharmas (phenomena) are fundamentally Nirvana from the beginning. The first sentence refers to not being attached to the lower stages. The second sentence refers to not being afraid of the higher stages. 'Because they believe...' explains the reason for not being afraid. Through these, it also shows that the sutra passage is an expedient teaching, not the actual situation. The second part is explaining the mind of understanding and practice, which has two aspects. First, it generally praises the superiority. Those who have the mind of understanding and practice should know that it is even more superior. It means that the previous stage was the fulfillment of faith and entering the stage of understanding, and now this stage is the fulfillment of practice and moving towards the first ground, generating the Bodhicitta more deeply, so it is known to be even more superior. Second, it shows its superior aspects. There are also two aspects. First, it shows the superiority by citing time. This is because the Bodhisattva, since initially generating right faith, is about to complete the first Asengqi Jie (asaṃkhya-kalpa). It means that in the ten directional stages, relative to the first ground, it is adjacent and close, so it is said to be about to be completed. Second, it explains the superiority of its practice. It is divided into two parts, first general, then specific. Generally speaking, 'In the True Suchness Dharma, deeply understanding the non-attachment of what is currently practiced,' generally speaking, 'In the True Suchness Dharma, deeply understanding the present,' explains the superiority of understanding, which is different from the previous stage, so it is said to be 'deep.' It is different from the later stage, so it is only said to be 'understanding.' 'What is practiced is non-attachment' explains the superiority of practice. Specifically, it broadly explains these two superiorities with the Six Paramitas (Six Perfections). Because they know that the nature of Dharma is without stinginess, they accordingly cultivate Dāna Pāramitā (Perfection of Giving). Because they know that the nature of Dharma is without defilement, free from the faults of the five desires, they accordingly cultivate Śīla Pāramitā (Perfection of Morality). Because they know that the nature of Dharma is without suffering, free from anger and annoyance, they accordingly cultivate Kṣānti Pāramitā (Perfection of Patience). Because they know that the nature of Dharma is without the appearance of body and mind, free from laziness, they accordingly cultivate Vīrya Pāramitā (Perfection of Diligence). Because they know that the nature of Dharma is constantly stable, the essence is without disturbance, they accordingly cultivate Dhyāna Pāramitā (Perfection of Meditation). Because they know that
法性體明離無明故。隨順修行般若波羅蜜 謂知法性無慳者。顯上深解也。隨順修行等者。顯上所修離相也。謂離三輪等相。以十行已去菩薩得法空故。能順法界修六度等行。即發心所依之解行也。以垢障乖真故。修離障之行以順如也。余文可知○第三證發心中有三。初通明發心體。次明發心相。三明成滿德。初中亦三。先標地位。二明辨行體。即根本智。三明勝用。即后得智。
證發心者從凈心地乃至菩薩究竟地證何境界所謂真如以依轉識說為境界而此證者無有境界唯真如智名為法身 行體中。以依轉識等者。境界即是現識。必依轉相起故也。然本智正證之時。實無能所。豈可得說以為境界。今但約后得智中業識未盡故。轉現猶存。假就此識說正證中定有真如為所證境也。以後得智反緣正證。亦有現似境故。說轉識現也。而實真證能所平等。故云唯真如智名法身也○后得智勝用中有四。初請法上首德。有二句。初正明請法。后唯為下。顯其請意。二或示下明隨根延促德。有三。先促。次延。各有二。先舉用后明意。后能示如是下總結。
是菩薩於一念頃能至十方無餘世界供養諸佛請轉法輪唯為開導利益眾生不依文字或示超地速成正覺以為怯弱眾生故或說我于無量阿僧祇劫當成佛道以為懈慢眾生故能示如
【現代漢語翻譯】 現代漢語譯本：法性（Dharmata，一切法的真實性質）的本體是光明的，遠離無明（Avidya，對實相的無知）的緣故。隨順修行般若波羅蜜（Prajnaparamita，智慧的完美）——謂知法性無慳吝者，顯示了甚深解悟。隨順修行等，顯示了上面所修的離相。所謂遠離三輪（施者、受者、施物）等相，因為十行位（Dashabhumi，菩薩修行的十個階段）以後的菩薩證得了法空性（Dharmasunyata，諸法皆空的性質），所以能夠順應法界（Dharmadhatu，一切法的界限）修行六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧）等行。這就是發心（Bodhicitta，為利益一切眾生而立志成佛的心）所依的解和行。因為垢障（Klesha，煩惱）違背真如（Tathata，事物的真實本性），所以修離障之行以順應真如。其餘文句可以自己理解。第三部分是證明發心中有三種內容：首先是通明發心的本體，其次是說明發心的相狀，第三是說明成就圓滿的功德。首先在通明發心的本體中也有三種內容：先標明地位，二說明辨別行體，即根本智（Jnana，根本智慧），三說明殊勝作用，即后得智（Prsthalabdha-jnana，根本智之後獲得的智慧）。 證明發心是從凈心地（Vishuddha-bhumi，菩薩十地中的第八地）乃至菩薩究竟地（Buddhabhumi，佛的境界），證明的是什麼境界？所謂真如，因為依據轉識（Vijnana，轉變的意識）說為境界，而此證悟者沒有境界，唯有真如智名為法身（Dharmakaya，佛的法性之身）。行體中，以依轉識等，境界就是現識（Vijnana，顯現的意識），必定依據轉變的相而生起。然而本智（Jnana，根本智慧）真正證悟的時候，實際上沒有能證和所證，怎麼可以說它是一個境界呢？現在只是就后得智中業識（Karma-vijnana，業力形成的意識）沒有窮盡的緣故，轉變顯現仍然存在，假設就此識說正證中一定有真如作為所證的境界。以後得智反過來緣于正證，也有顯現相似的境界的緣故，說轉識顯現。而實際上真證能所平等，所以說唯有真如智名為法身。后得智的殊勝作用中有四種：首先是請法上首的功德，有兩句。首先是正面說明請法，後面『唯為』以下，顯示了請法的意圖。第二是『或示』以下說明隨順根機延長或縮短時間的功德，有三種。先是縮短時間，其次是延長，各有兩種，先舉出作用，后說明意圖。後面『能示如是』以下是總結。 是菩薩在一念頃，能夠到達十方無餘世界，供養諸佛，請轉法輪（Dharmacakra，佛法的輪子），唯獨是爲了開導利益眾生，不依賴文字。或者顯示超越地迅速成就正覺（Sambodhi，完全覺醒），以為怯弱的眾生而示現。或者說『我于無量阿僧祇劫（Asamkhya-kalpa，無數個大劫）當成佛道』，以為懈怠緩慢的眾生而示現。能夠示現如是。
【English Translation】 English version: The substance of Dharmata (the true nature of all dharmas) is bright, because it is apart from Avidya (ignorance of reality). To accord with and cultivate Prajnaparamita (the perfection of wisdom) - saying that knowing the Dharmata without stinginess shows profound understanding. 'To accord with and cultivate' etc., shows the detachment from characteristics cultivated above. So-called detachment from the characteristics of the three wheels (giver, receiver, and gift), because Bodhisattvas after the Tenth Ground (Dashabhumi, the ten stages of Bodhisattva practice) have attained Dharmasunyata (the emptiness of all dharmas), they are able to accord with the Dharmadhatu (the realm of all dharmas) to cultivate the Six Paramitas (giving, morality, patience, diligence, meditation, and wisdom) and other practices. This is the understanding and practice upon which the Bodhicitta (the mind of enlightenment for the benefit of all beings) relies. Because the Kleshas (afflictions) go against Tathata (the true nature of things), cultivate the practice of detachment from obstacles to accord with Tathata. The remaining sentences can be understood by oneself. The third part is to prove that there are three contents in the arising of the Bodhicitta: first, to generally clarify the substance of the arising of the Bodhicitta; second, to explain the characteristics of the arising of the Bodhicitta; and third, to explain the merits of accomplishment and perfection. First, in the general clarification of the substance of the arising of the Bodhicitta, there are also three contents: first, to mark the position; second, to explain the discernment of the substance of practice, which is Jnana (fundamental wisdom); and third, to explain the superior function, which is Prsthalabdha-jnana (wisdom attained after fundamental wisdom). Proving the arising of the Bodhicitta is from the Vishuddha-bhumi (the eighth of the ten Bodhisattva grounds) to the Buddhabhumi (the state of Buddhahood), what state is being proven? So-called Tathata, because it is said to be a state based on Vijnana (transforming consciousness), but this enlightened one has no state, only the Jnana of Tathata is called Dharmakaya (the body of the Dharma). In the substance of practice, 'based on Vijnana' etc., the state is Vijnana (manifesting consciousness), which must arise based on the transforming characteristics. However, when Jnana (fundamental wisdom) is truly realized, there is actually no subject or object, so how can it be said to be a state? Now, it is only because the Karma-vijnana (consciousness formed by karma) in the wisdom attained after is not exhausted, the transformation and manifestation still exist, assuming that this consciousness says that there must be Tathata as the state to be realized in the true realization. Because the wisdom attained after turns back to the true realization, there is also a similar state of manifestation, so it is said that Vijnana manifests. But in reality, the true realization is equal in subject and object, so it is said that only the Jnana of Tathata is called Dharmakaya. There are four kinds of superior functions of the wisdom attained after: first, the merit of being the leader in requesting the Dharma, there are two sentences. First, it is a positive explanation of requesting the Dharma, and the following 'only for' shows the intention of requesting the Dharma. The second is 'or show' below to explain the merit of extending or shortening the time according to the capacity of the beings, there are three kinds. First, shortening the time, and second, extending the time, each with two kinds, first citing the function, and then explaining the intention. The following 'can show like this' is a summary. That Bodhisattva, in an instant, can reach the ten directions of the countless worlds, make offerings to all the Buddhas, and request the turning of the Dharmacakra (the wheel of Dharma), only to guide and benefit sentient beings, without relying on words. Or show the transcendence of the ground and quickly achieve Sambodhi (complete enlightenment), showing it for the timid sentient beings. Or say 'I will achieve Buddhahood in countless Asamkhya-kalpas (countless great eons)', showing it for the lazy and slow sentient beings. Able to show like this.
是無數方便不可思議 三而實下明實行不殊德。
而實菩薩種性根等發心則等所證亦等無有超過之法以一切菩薩皆經三阿僧祇劫故 于中種性等 即因等也。發心等即行等也。所證等即證真等也。無有下明時等也○四但隨下明應機殊用德。
但隨眾生世界不同所見所聞根欲性異故示所行亦有差別 第二發心相中二。先嘆細標數。后列名釋相。
又是菩薩發心相者有三種心微細之相云何為三一者真心無分別故二者方便心自然遍行利益眾生故三者業識心微細起滅故 釋相中。真心者。謂根本無分別智也。方便心者。謂后得智也。業識者。二智所依阿梨耶識。理實亦有轉現。但今略舉根本細相。此非發心之德。但顯此菩薩二智起時。有微細生滅之累。不同佛地純凈之德。是故合為發心相○第三德成滿中有二。初正顯勝德。次問答除疑。前中初總辨德滿位顯。二謂以一念下。別明德滿。
又是菩薩功德成滿於色究竟處示一切世間最高大身 前中言又是菩薩功德成滿者。因位窮也。故地論云。一者現報利益。受佛位故。言於色究竟等者。果位彰也。故地論云。二者后報利益。摩醯首羅智處生故。何故他受用報身在此天者。一義云。以寄十王顯別十地。然第十地菩薩寄當此天王。即于彼身示成菩提。故在
【現代漢語翻譯】 現代漢語譯本：是無數方便不可思議，從三個方面落實，表明實行與證得的功德沒有差別。
實際上，菩薩的種性（gotra，根性）、根（indriya，能力）等和發心（citta-utpāda，立志成佛）是相同的，所證得的果位也是相同的，沒有超過其他菩薩的法，因為一切菩薩都要經歷三大阿僧祇劫（asaṃkhya-kalpa，無數個時期）。其中，種性等，就是因相同。發心等，就是行相同。所證等，就是證得真如（tathatā，事物的真實本性）相同。『無有下』表明時間相同。
只是隨著眾生世界不同，所見所聞、根器慾望和性格不同，所以示現的行為也有差別。第二，發心相中分為兩部分：先讚歎並簡要標出數量，后列出名稱解釋其相。
又是菩薩發心之相，有三種心微細之相。什麼是三種？一是真心，因為沒有分別；二是方便心，自然普遍地利益眾生；三是業識心，微細地生滅。在解釋相中，真心指的是根本無分別智（nirvikalpa-jñāna，沒有分別的智慧）。方便心指的是后得智（prsthalabdha-jñana，獲得根本智后產生的智慧）。業識指的是二智所依的阿賴耶識（ālayavijñāna，儲存所有經驗的意識）。實際上也有轉變和顯現，但現在只簡要列出根本的微細之相。這並非發心的功德，只是顯示此菩薩二智生起時，有微細生滅的累積，不同於佛地純凈的功德。所以合起來作為發心之相。第三，功德成就圓滿分為兩部分：首先，正面顯示殊勝功德；其次，問答消除疑惑。前一部分首先總的辨別功德圓滿的位次顯現，其次，以『一念下』分別說明功德圓滿。
又是菩薩功德成就圓滿，在色究竟天（Akaniṣṭha，最高的天界）示現一切世間最高大的身。
前面說『又是菩薩功德成就圓滿』，指的是因位的終極。所以《地論》說：『一是現報利益，因為接受佛位。』說『在色究竟天等』，指的是果位的彰顯。所以《地論》說：『二是后報利益，因為在摩醯首羅（Maheśvara，大自在天）智處出生。』為什麼他受用報身（saṃbhogakāya，爲了教導菩薩而顯現的佛身）在此天呢？一種說法是，爲了寄託十王（象徵十地菩薩）顯示區別十地。然而第十地菩薩寄託於此天王，即于彼身示現成菩提，所以在此。
【English Translation】 English version: These are countless expedient means, inconceivable, and truly manifest the virtues of practice and attainment without difference.
In reality, the gotra (種性, lineage), indriya (根, faculties), etc., and citta-utpāda (發心, aspiration for enlightenment) of Bodhisattvas are equal, and the attained fruits are also equal, without any Dharma surpassing others, because all Bodhisattvas go through three asaṃkhya-kalpas (阿僧祇劫, countless eons). Among them, gotra etc., means the causes are equal. Citta-utpāda etc., means the practices are equal. Attainment etc., means the attainment of tathatā (真如, suchness) is equal. '無有下' indicates that the time is equal.
However, depending on the different worlds of sentient beings, the differences in what is seen and heard, faculties, desires, and natures, the manifested actions also have differences. Secondly, in the aspect of citta-utpāda, there are two parts: first, praise and briefly indicate the number; then, list the names and explain the aspects.
Furthermore, regarding the aspects of Bodhisattva's citta-utpāda, there are three subtle aspects of mind. What are the three? First, the true mind (真心), because it is without discrimination; second, the expedient mind (方便心), naturally and universally benefiting sentient beings; third, the karma consciousness mind (業識心), subtly arising and ceasing. In explaining the aspects, the true mind refers to the fundamental nirvana-jñana (無分別智, non-discriminating wisdom). The expedient mind refers to the prsthalabdha-jñana (后得智, wisdom attained after the fundamental wisdom). The karma consciousness refers to the ālayavijñāna (阿賴耶識, storehouse consciousness) on which the two wisdoms rely. In reality, there are also transformations and manifestations, but now only the fundamental subtle aspects are briefly listed. This is not the merit of citta-utpāda, but only shows that when the two wisdoms of this Bodhisattva arise, there is a subtle accumulation of arising and ceasing, which is different from the pure merit of the Buddha-bhumi (佛地, Buddha-land). Therefore, it is combined as the aspect of citta-utpāda. Thirdly, the accomplishment and fulfillment of merits are divided into two parts: first, positively display the supreme merits; second, answer questions to eliminate doubts. The first part first generally distinguishes the position where the merits are fulfilled, and secondly, explains the fulfillment of merits separately with '一念下'.
Furthermore, the Bodhisattva's merits are accomplished and fulfilled, and in the Akaniṣṭha (色究竟天, the highest heaven) manifests the tallest body in all the worlds.
The previous statement 'Furthermore, the Bodhisattva's merits are accomplished and fulfilled' refers to the ultimate of the causal position. Therefore, the Daśabhūmika Sūtra says: 'First, the benefit of present retribution, because of receiving the Buddha-position.' The statement 'in the Akaniṣṭha etc.' refers to the manifestation of the fruit position. Therefore, the Daśabhūmika Sūtra says: 'Second, the benefit of subsequent retribution, because of being born in the place of Maheśvara's (摩醯首羅, Great自在天) wisdom.' Why does the saṃbhogakāya (報身, enjoyment body) appear in this heaven? One explanation is that it is to entrust the ten kings (symbolizing the ten bhumis of Bodhisattvas) to show the distinction of the ten bhumis. However, the Bodhisattva of the tenth bhumi is entrusted to this heavenly king, that is, in that body, he manifests the attainment of Bodhi, so it is here.
彼天也。余義如別說。
謂以一念相應慧無明頓盡名一切種智自然而有不思議業能現十方利益眾生 次別顯中。言一念等者。明自利行滿。即顯上真心於此成也。謂一念始覺至心源時。契于本覺。故云相應。以無明盡故。顯照諸法。名一切種智也。亦可前一念相應慧等者。是無間道也。名一切種智者。是解脫道也。自然下。解利他德。顯上方便心。明不待功用也。又亦可初智凈相。后不思議業相。故云本覺隨染所成也○釋疑中有二問答。初問上種智。后問上自然業用。初中先問后答。
問曰虛空無邊故世界無邊世界無邊故眾生無邊眾生無邊故心行差別亦復無邊如是境界不可分齊難知難解若無明斷無有心想云何能了名一切種智 問中二。初陳疑。謂有虛空處皆有世界。有世界處皆有眾生。有眾生處皆有心行。如是境界分齊難知也。若無明下。正設難。難云。非直外境無邊分齊難知。亦復內盡心想。云何得了也。
答曰一切境界本來一心離於想念 答意云。只由內盡妄想心故。能外廣知也。于中有三。初立正理。次舉非顯失。后舉是彰得。前中境雖無邊。不出一心。既證心源。何不能了。即心之境離於妄念故。儘想念方始能知。故云一切境界等也。
以眾生妄見境界故心有分齊以妄起想念不稱法
【現代漢語翻譯】 現代漢語譯本： 彼天也是如此。其餘的意義如同之前的分別解說。
指的是以一念與智慧相應，無明頓然斷盡，名為一切種智（Sarvākārajñāna，對一切事物、一切種類無所不知的智慧），自然而然地具有不可思議的業用，能夠顯現於十方，利益眾生。接下來是分別顯現其中的意義。所說的一念等，是說明自利之行圓滿。這也就顯現了上面的真心於此成就。說的是一念始覺，到達心源之時，與本覺相契合，所以說是相應。因為無明斷盡的緣故，顯現照亮諸法，名為一切種智。也可以說前面的一念相應慧等，是無間道（Anantarya-mārga，斷除煩惱障的修行道路）。名為一切種智，是解脫道（Vimukti-mārga，達到解脫的道路）。自然以下，解釋利他的功德，顯現上面的方便心（Upāya-citta，以智慧和慈悲引導眾生的心）。說明不依賴於功用。又可以說，最初是智凈之相，之後是不思議業之相，所以說是本覺隨著染污所成就的。在解釋疑問中有兩個問答。最初是問上面的種智，之後是問上面的自然業用。最初的提問之後是回答。
提問：虛空沒有邊際，所以世界沒有邊際；世界沒有邊際，所以眾生沒有邊際；眾生沒有邊際，所以心行差別也同樣沒有邊際。這樣的境界不可分割，難以知曉，難以理解。如果無明斷盡，沒有心想，怎麼能夠了知，而名為一切種智？提問中有兩點。最初是陳述疑問。說的是有虛空的地方，都有世界；有世界的地方，都有眾生；有眾生的地方，都有心行。這樣的境界，分割界限難以知曉。如果無明斷盡以下，正式提出疑問。疑問說，不僅僅是外在的境界沒有邊際，分割界限難以知曉，而且內在也斷盡了心想，怎麼能夠了知呢？
回答：一切境界本來就是一心，遠離於想念。回答的意思是說，正因為內在斷盡了妄想心，所以才能夠向外廣泛地知曉。其中有三點。最初是樹立正確的道理，其次是舉出否定來顯示缺失，之後是舉出肯定來彰顯獲得。前面說境界雖然沒有邊際，但不出一心。既然已經證得了心源，為什麼不能了知呢？即心的境界遠離於妄念，所以斷儘想念才能夠知曉，所以說一切境界等。
因為眾生虛妄地看待境界，所以心中有分割界限；因為虛妄地生起想念，不符合法。
【English Translation】 English version: It is the same with that heaven. The remaining meanings are as explained separately before.
It refers to, with one thought corresponding to wisdom, ignorance being instantly exhausted, being named Sarvākārajñāna (all-knowing wisdom, knowing everything about all things and all kinds), naturally possessing inconceivable karmic functions, able to manifest in the ten directions, benefiting sentient beings. Next is to separately reveal the meanings within. What is said about 'one thought' etc., is to explain the fulfillment of self-benefiting practice. This also reveals that the above true mind is accomplished here. It speaks of when the initial awakening of one thought reaches the source of the mind, it corresponds with the original awakening, hence it is said to be corresponding. Because ignorance is exhausted, it reveals and illuminates all dharmas, hence it is named Sarvākārajñāna. It can also be said that the preceding 'one thought corresponding to wisdom' etc., is the Anantarya-mārga (path of immediate consequence, the path of practice to cut off afflictions). Being named Sarvākārajñāna is the Vimukti-mārga (path of liberation, the path to achieve liberation). 'Naturally' below explains the virtues of benefiting others, revealing the above Upāya-citta (expedient mind, the mind that guides sentient beings with wisdom and compassion). It explains not relying on effort. Also, it can be said that initially it is the aspect of pure wisdom, and later it is the aspect of inconceivable karmic functions, hence it is said that the original awakening is accomplished along with defilement. There are two questions and answers in the explanation of doubts. Initially, it is a question about the above Sarvākārajñāna, and later it is a question about the above natural karmic functions. The initial question is followed by the answer.
Question: Because space is boundless, therefore worlds are boundless; because worlds are boundless, therefore sentient beings are boundless; because sentient beings are boundless, therefore the differences in mental activities are also boundless. Such realms cannot be divided and are difficult to know and difficult to understand. If ignorance is exhausted and there are no thoughts, how can one know and be named Sarvākārajñāna? There are two points in the question. Initially, it states the doubt. It says that where there is space, there are worlds; where there are worlds, there are sentient beings; where there are sentient beings, there are mental activities. Such realms are difficult to know the boundaries of. 'If ignorance is exhausted' below, it formally raises the question. The question says that not only are the external realms boundless and difficult to know the boundaries of, but also internally, thoughts are exhausted, how can one know?
Answer: All realms are originally one mind, apart from thoughts. The meaning of the answer is that precisely because internally the deluded mind of thoughts is exhausted, therefore one can extensively know externally. There are three points in it. Initially, it establishes the correct principle, secondly, it raises negation to show the deficiency, and later, it raises affirmation to manifest the attainment. The preceding says that although realms are boundless, they do not go beyond one mind. Since one has already realized the source of the mind, why can't one know? That is, the realm of the mind is apart from deluded thoughts, therefore only by exhausting thoughts can one know, hence it is said 'all realms' etc.
Because sentient beings falsely view realms, therefore there are divisions in the mind; because deluded thoughts arise, they do not conform to the Dharma.
性故不能決了 舉非中二句。初妄見有限之境。次以妄起想。釋成無見所由。即明有妄見故。有所不見也。
諸佛如來離於見相無所不遍心真實故即是諸法之性自體顯照一切妄法有大智用無量方便隨諸眾生所應得解皆能開示種種法義是故得名一切種智 顯是中。言離於見相無所不遍者。明無妄見故。無所不見也。言心真實故即是諸法之性者。佛心離妄體一心源。無始覺之異。故名真實。然此本覺在生滅門中為妄法之體。故云諸法性也。一切妄法。並是本覺佛心之相。相既現於自體之上。以體照其相。有何難了而不了知也。故云自體顯照等也。故上文中。辨佛報化之用則在於眾生心中。今辨眾生妄法則在於佛心之上。良以心源無二故得然也。華嚴云。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別。此之謂也。以同體智力。起勝方便攝化有情故。云有大智用乃至名一切種智也○第二問答中。先問后答。問中。先陳疑。后云何下設難。
又問曰。若諸佛有自然業能現一切處利益眾生者一切眾生若見其身若睹神變若聞其說無不得利云何世間多不能見答曰諸佛如來法身平等遍一切處無有作意故而說自然但依眾生心現眾生心者猶如於鏡鏡若有垢色像不現如是眾生心若有垢法身不現故 答中有法喻合。以法身普遍
【現代漢語翻譯】 現代漢語譯本：因為自性被矇蔽，所以不能完全明瞭，就像『舉非中』這兩句所說。首先，錯誤地認為存在有限的境界。其次，因為這種錯誤觀念而產生種種想法。解釋了『無見』的由來，也就是說明因為有錯誤的見解，所以才會有所不見。 諸佛如來遠離一切『見相』（指執著于外在表象的認知），無所不遍，因為他們的心是真實的，也就是諸法的本性。這種本效能夠自體顯現，照亮一切虛妄之法，具有廣大的智慧和作用，以及無量的方便法門。他們能夠根據不同眾生所能理解的程度，開示種種佛法義理，因此被稱為『一切種智』（指佛陀所具有的通曉一切事物的智慧）。 這裡說明了『中』的含義。『遠離見相無所不遍』，說明沒有虛妄的見解，所以無所不見。『心真實故即是諸法之性』，佛心遠離虛妄，本體與唯一的真如心源相同，沒有始覺和本覺的差別，所以稱為『真實』。然而，這種本覺在生滅變化的世界中，是虛妄之法的本體，所以說是『諸法性』。一切虛妄之法，都是本覺佛心的顯現。既然現象顯現在本體之上，用本體來照亮這些現象，有什麼難以理解和不能瞭解的呢？所以說『自體顯照』等等。因此，上文中辨明佛的報身和化身的作用在於眾生心中，現在辨明眾生的虛妄之法在於佛心之上。這是因為心源沒有差別，所以才能這樣說。《華嚴經》說：『如心佛亦爾，如佛眾生然，心佛及眾生，是三無差別。』說的就是這個道理。憑藉同體的智慧力量，發起殊勝的方便法門來攝受和教化有情眾生，所以說『有大智用』，乃至被稱為『一切種智』。 第二段問答中，先提出問題，然後回答。問題中，先陳述疑惑，然後用『云何』（為什麼）來設難。 又有人問：如果諸佛具有自然而然的業力，能夠在一切地方顯現，利益眾生，那麼一切眾生如果見到他們的身形，或者看到他們的神通變化，或者聽到他們的說法，都應該得到利益，為什麼世間上還有很多人不能見到佛呢？ 佛回答說：諸佛如來的法身平等地遍佈一切地方，沒有造作之意，所以說是自然而然的。但是，法身的顯現是依據眾生的心而顯現的。眾生的心就像一面鏡子，如果鏡子上有污垢，就不能顯現影像。同樣，如果眾生的心中有污垢，法身就不能顯現。』 回答中包含了法、比喻和總結。法身是普遍存在的。
【English Translation】 English version: Because one's nature is obscured, it cannot be fully understood, just as the two phrases '舉非中' (舉非中 - a phrase indicating incorrect or biased judgment) suggest. First, there is the mistaken view of a limited realm. Second, thoughts arise from this mistaken view. This explains the origin of 'no seeing,' which is to say that because there are mistaken views, there are things that are not seen. All Buddhas and Tathagatas are apart from all '見相' (perceptions of phenomena), pervading everywhere, because their minds are true, which is the nature of all dharmas. This nature can manifest itself, illuminating all illusory dharmas, possessing great wisdom and function, and immeasurable expedient means. They can reveal various Dharma teachings according to what different beings can understand, therefore they are called '一切種智' (Sarvajna - all-knowing wisdom). Here, the meaning of '中' (middle way) is explained. 'Apart from perceptions of phenomena, pervading everywhere' indicates that there are no illusory views, so there is nothing that is not seen. 'The mind is true, therefore it is the nature of all dharmas' means that the Buddha's mind is apart from illusion, and its essence is the same as the one true source of mind, without any difference between original enlightenment and subsequent enlightenment, so it is called 'true.' However, this original enlightenment, in the world of birth and death, is the essence of illusory dharmas, so it is said to be 'the nature of all dharmas.' All illusory dharmas are manifestations of the Buddha's mind of original enlightenment. Since phenomena appear on top of the essence, what difficulty is there in using the essence to illuminate these phenomena? Therefore, it is said 'self-manifestation' and so on. Therefore, the previous text distinguished that the function of the Buddha's reward body and transformation body lies in the minds of sentient beings, and now it distinguishes that the illusory dharmas of sentient beings lie on top of the Buddha's mind. This is because the source of mind is not different, so it can be said in this way. The Avatamsaka Sutra says: 'As the mind, so is the Buddha; as the Buddha, so are sentient beings; the mind, the Buddha, and sentient beings, these three are without difference.' This is what it means. Relying on the power of the wisdom of the same essence, initiating superior expedient means to embrace and teach sentient beings, therefore it is said 'possessing great wisdom and function,' and even called 'Sarvajna'. In the second question and answer section, the question is raised first, and then answered. In the question, the doubt is stated first, and then '云何' (why) is used to pose a difficulty. Someone asked again: 'If the Buddhas have natural karma that can manifest everywhere, benefiting sentient beings, then all sentient beings, if they see their form, or see their miraculous transformations, or hear their teachings, should all receive benefit. Why are there still many people in the world who cannot see the Buddha?' The Buddha answered: 'The Dharmakaya (法身 - Dharma Body) of the Buddhas and Tathagatas equally pervades everywhere, without any intention of creation, so it is said to be natural. However, the manifestation of the Dharmakaya manifests according to the minds of sentient beings. The minds of sentient beings are like a mirror; if the mirror is stained, it cannot reflect images. Similarly, if the minds of sentient beings are stained, the Dharmakaya cannot manifest.' The answer contains Dharma, metaphor, and summary. The Dharmakaya is universally present.
眾生心中。但有厭求機感即顯粗細之用。非由功用也。上文中已顯此義也。鏡有垢者。明無感佛之機。非謂煩惱現行。以善星等煩惱心中得見佛故。言法身不現者。法身能現報化之用。今據本而言。故云法身不現。如攝論中十二甚深皆是法身之德。顯現甚深。彼中言。由失尊不現。如月于破器。釋曰。諸佛於世間不顯現。而世間諸佛身常住。云何不顯現。譬于破器中水不得住。水不住故。于破器實有月不得顯現。如是諸眾生無奢摩他軟滑相續。但有過失相續。于彼實有諸佛亦不顯現。水譬奢摩他軟滑性故。此中依定得見佛。見佛者。是過去修習唸佛三昧。乃於此世得見佛身。非謂今世要依定心方能見佛。以散心中亦見佛故。彼攝論中約過去定習為因。非約現世。此論中約根熟為因。非約惑無。有此左右也。解釋分竟。◎
◎○第四修行信心分何故來。以上來明其大乘。今為正明起信故來也。于中有三。初就人標意。二約法廣辨。三顯防退方便。
已說解釋分次說修行信心分是中依未入正定眾生故說修行信心 初中言依未入正定聚人修行信心者。不定聚人有二。一者修信滿足。為說發趣道相令入正定。是前勝人也。二者修信未滿。是前劣人。即是此文所為。以四信五行令其修行。使信成滿。信成滿已還依發
【現代漢語翻譯】 現代漢語譯本：眾生的心中，只要有厭離和希求的機緣感應，就會顯現出粗顯或細微的作用，這並非是由於刻意造作的功用。以上文已經闡明了這個道理。如果鏡子有污垢，就失去了感應佛陀的機緣，但這並不是說煩惱現行。因為像善星比丘這樣的人，即使在煩惱心中也能見到佛。說『法身不現』，是因為法身能夠顯現報身和化身的作用，現在是就法身本身而言，所以說『法身不現』。如同《攝大乘論》中所說的十二甚深，都是法身的功德，是顯現的甚深。其中說：『由於失去恭敬，所以不顯現，就像月亮在破損的器皿中一樣。』解釋說：諸佛在世間不顯現，但世間的諸佛身常住。為什麼不顯現呢？譬如在破損的器皿中，水無法停留，因為水無法停留，所以在破損的器皿中，即使有月亮也無法顯現。同樣，如果眾生沒有奢摩他（止，samatha）的柔軟平和的相續，只有過失的相續，那麼即使有諸佛，也不會顯現。水比喻奢摩他的柔軟平和的性質。這裡是依據禪定而得見佛。見到佛，是因為過去修習唸佛三昧（Buddhanusmrti-samadhi），才能在今世得見佛身，並不是說今世一定要依靠禪定才能見到佛，因為在散亂心中也能見到佛。那部《攝大乘論》是從過去禪定習氣的角度作為原因，而不是從現世的角度。這部論是從根機成熟的角度作為原因，而不是從惑業消除的角度。這就是其中的區別。解釋分結束。 第四修行信心分是為什麼而來呢？因為以上是爲了闡明大乘，現在是爲了正式闡明《起信論》的修行信心而來。其中有三點：第一，就人來標明意旨；第二，依據法來廣泛辨析；第三，闡明防止退轉的方便。 已經說了解釋分，接下來是修行信心分，這裡是針對尚未進入正定聚的眾生，所以說修行信心。初中說，依據尚未進入正定聚的人修行信心，不定聚的人有兩種：一種是修習信心已經滿足，為他們宣說發起趣入正道的相狀，使他們進入正定，這是前面的殊勝之人。另一種是修習信心尚未滿足，這是前面的劣等人，也就是本文所針對的對象。通過四種信心和五種修行，使他們修行，使信心成就圓滿。信心成就圓滿后，仍然依據發起趣入正道。
【English Translation】 English version: In the minds of sentient beings, as long as there is a sense of aversion and seeking, the gross or subtle functions will manifest, which is not due to deliberate effort. The above text has already clarified this principle. If a mirror is stained, it loses the opportunity to sense the Buddha, but this does not mean that afflictions are currently active. Because people like Sunakshatra (善星) can see the Buddha even in an afflicted mind. Saying 'the Dharmakaya (法身) does not appear' is because the Dharmakaya can manifest the functions of the Sambhogakaya (報身) and Nirmanakaya (化身), but now it is referring to the Dharmakaya itself, so it is said 'the Dharmakaya does not appear'. Just like the twelve profoundnesses mentioned in the Mahāyānasaṃgraha (攝大乘論), they are all virtues of the Dharmakaya, which are the profoundnesses of manifestation. It says: 'Due to the loss of respect, it does not appear, just like the moon in a broken vessel.' The explanation says: The Buddhas do not appear in the world, but the bodies of the Buddhas in the world always abide. Why do they not appear? For example, in a broken vessel, water cannot stay, and because water cannot stay, even if there is a moon in the broken vessel, it cannot appear. Similarly, if sentient beings do not have the gentle and smooth continuity of samatha (奢摩他), but only the continuity of faults, then even if there are Buddhas, they will not appear. Water is a metaphor for the gentle and smooth nature of samatha. Here, seeing the Buddha is based on samadhi (禪定). Seeing the Buddha is because of past practice of Buddhanusmrti-samadhi (唸佛三昧), so one can see the Buddha's body in this life, but it does not mean that one must rely on samadhi in this life to see the Buddha, because one can also see the Buddha in a distracted mind. That Mahāyānasaṃgraha takes the past habit of samadhi as the cause, not the present life. This treatise takes the maturity of roots as the cause, not the elimination of delusions. This is the difference between them. The Explanation Section ends. Why does the fourth section, 'Cultivating Faith,' come about? Because the above was to clarify the Mahayana, and now it is to formally clarify the cultivation of faith in the Awakening of Faith (起信論). There are three points: first, to indicate the intention based on people; second, to broadly analyze based on the Dharma; and third, to clarify the means of preventing regression. Having spoken of the Explanation Section, next is the Cultivating Faith Section, which speaks of cultivating faith for sentient beings who have not yet entered the assembly of those assured of enlightenment (正定聚). The beginning says that cultivating faith is based on people who have not yet entered the assembly of those assured of enlightenment. There are two types of people who are not assured: one is those whose cultivation of faith is already sufficient, and for them, the characteristics of initiating and entering the right path are explained to enable them to enter the assembly of those assured of enlightenment; these are the superior people mentioned earlier. The other is those whose cultivation of faith is not yet sufficient; these are the inferior people mentioned earlier, who are the target of this text. Through the four faiths and five practices, they are made to cultivate, so that faith is accomplished and fulfilled. After faith is accomplished and fulfilled, they still rely on initiating and entering the right path.
趣入正定也○第二廣辨中有二。先興二問。后還兩答。
何等信心云何修行 答中先明信心。謂標數。列釋。釋中四不壞信。
略說信心有四種云何為四一者信根本所謂樂念真如法故 初言信根本者。真如之法諸佛所師。眾行之源。故云根本。非直懸起信心。亦乃樂念觀察。故云樂念等也○次約三寶勝境以起信心。三寶中各有二。初標所信之勝德。次即起勝因以愿求。文處可見。
二者信佛有無量功德常念親近供養恭敬發起善根愿求一切智故三者信法有大利益常念修行諸波羅蜜故四者信僧能正修行自利利他常樂親近諸菩薩眾求學如實行故 答修行中有三。初舉數標意。次問數列名。三依問別解。
修行有五門能成此信 初中言能成此信者。有信無行。則信不堅。不堅之信遇緣便退。故修五行。以成四信之心。令不退也。
云何為五一者施門二者戒門三者忍門四者進門五者止觀門 第二列名中。以止觀合修雙運不二故。唯有五也○第三別解中二。初四行略明。后一行廣說。四中二。初顯四行相。后別就進門明除障方便。初中四門即四分。
云何修行施門若見一切來求索者所有財物隨力施與以自舍慳貪令彼歡喜若見厄難恐怖危逼隨己堪任施與無畏若有眾生來求法者隨己能解方便為說
【現代漢語翻譯】 現代漢語譯本：如何進入真正的禪定？第二部分廣泛辨析，分為兩部分。首先提出兩個問題，然後給出兩個回答。
什麼叫做信心？如何修行？回答中首先闡明信心，包括標明數量、列舉解釋。解釋中包含對四種不壞信的闡述。
簡略地說，信心有四種。什麼是四種呢？第一種是信根本，也就是樂於憶念真如之法。最初說『信根本』，是因為真如之法是諸佛的老師，是各種修行的源泉，所以說是根本。這不僅僅是懸空生起信心，還要樂於憶念和觀察，所以說是『樂念』等等。
接下來是依據三寶的殊勝境界來生起信心。三寶中各有兩點，首先標明所信仰的殊勝功德，然後生起殊勝的因緣以愿求，文句中可以見到。
第二種是信佛有無量的功德，常常憶念親近、供養、恭敬，發起善根，愿求一切智慧。第三種是信法有大利益，常常憶念修行各種波羅蜜。第四種是信僧能夠正確地修行，自利利他，常常樂於親近各位菩薩，求學如實的修行。
回答修行中有三點。首先舉出數量，標明意義。其次提問並列出名稱。第三依據提問分別解釋。
修行有五門，能夠成就這種信心。最初說『能夠成就這種信心』，是因為有信而無行，那麼信心就不堅定。不堅定的信心遇到因緣就會退失。所以要修五種行，來成就四種信的心，使之不退轉。
什麼是五門呢？一是施門，二是戒門，三是忍門，四是進門，五是止觀門。第二，在列出名稱中，因為止觀是合併修行，雙管齊下，不二法門，所以只有五種。第三，在分別解釋中，分為兩部分。首先是四種行門的簡略說明，然後是對進門的詳細闡述，說明去除障礙的方便。在四種行門中，又分為兩部分。首先是顯現四種行門的相狀，然後特別就進門說明。
什麼叫做修行施門呢？如果見到一切前來乞求的人，就將自己所有的財物，根據自己的能力佈施給他們，以此來捨棄自己的慳吝貪心，讓他們感到歡喜。如果見到有遭遇災難、恐怖、危難逼迫的人，就根據自己能夠做到的，施與他們無畏的幫助。如果有眾生前來求法，就根據自己所能理解的，方便地為他們解說。
【English Translation】 English version: How to enter into correct Samadhi? The second part extensively analyzes, divided into two sections. First, raise two questions, and then provide two answers.
What is called faith? How to practice? The answer first clarifies faith, including specifying the number and listing explanations. The explanation includes a discussion of the four indestructible faiths.
Briefly speaking, there are four kinds of faith. What are the four? The first is faith in the root, which is to joyfully contemplate the Suchness (Tathata) Dharma. The initial statement 'faith in the root' is because the Suchness Dharma is the teacher of all Buddhas and the source of all practices, so it is called the root. This is not just about arising faith in a vacuum, but also about joyfully contemplating and observing, so it is called 'joyful contemplation' and so on.
Next, it is about generating faith based on the sublime realms of the Three Jewels (Triratna). There are two points for each of the Three Jewels. First, indicate the sublime virtues of what is believed in, and then generate sublime causes to make vows, which can be seen in the text.
The second is to believe that the Buddha has immeasurable merits, and to constantly remember to be close to, make offerings to, and respect the Buddha, generate good roots, and vow to seek all wisdom. The third is to believe that the Dharma has great benefits, and to constantly remember to practice the various Paramitas (perfections). The fourth is to believe that the Sangha (community) can practice correctly, benefiting oneself and others, and to constantly be happy to be close to the various Bodhisattvas, seeking to learn true practice.
There are three points in answering about practice. First, mention the number and indicate the meaning. Second, ask and list the names. Third, explain separately according to the questions.
There are five gates of practice that can accomplish this faith. The initial statement 'can accomplish this faith' is because if there is faith without practice, then the faith is not firm. Unfirm faith will regress when encountering conditions. Therefore, one must cultivate the five practices to accomplish the mind of the four faiths, so that it does not regress.
What are the five gates? First is the gate of giving (Dana), second is the gate of precepts (Sila), third is the gate of patience (Kshanti), fourth is the gate of diligence (Virya), and fifth is the gate of cessation and contemplation (Samatha-vipassana). Second, in listing the names, because cessation and contemplation are combined practice, working together, non-dual Dharma, so there are only five. Third, in the separate explanations, it is divided into two parts. First is a brief explanation of the four practices, and then a detailed explanation of the gate of diligence, explaining the convenience of removing obstacles. In the four practices, it is again divided into two parts. First is to manifest the characteristics of the four practices, and then specifically explain the gate of diligence.
What is called practicing the gate of giving? If you see anyone coming to beg, give them whatever wealth you have according to your ability, in order to abandon your stinginess and greed, and make them happy. If you see anyone encountering disaster, terror, or danger, give them fearless help according to what you are able to do. If there are sentient beings who come to seek the Dharma, explain it to them conveniently according to what you can understand.
不應貪求名利恭敬唯念自利利他迴向菩提故 施內有三施。謂初財。次無畏。后法。文處可見。
云何修行戒門所謂不殺不盜不淫不兩舌不惡口不妄言不綺語遠離貪嫉欺詐諂曲瞋恚邪見若出家者為折伏煩惱故亦應遠離憒鬧常處寂靜修習少欲知足頭陀等行乃至小罪心生怖畏慚愧改悔不得輕於如來所制禁戒當護譏嫌不令眾生妄起過罪故 戒門中亦三。初攝律儀戒。次若出家者下攝善法戒。于中乃至小罪下明護戒心。三當護譏嫌下明攝眾生戒。
云何修行忍門所謂應忍他人之惱心不懷報亦當忍于利衰譭譽稱譏苦樂等法故 忍中二。初他不饒益忍。二亦當忍于下。明於違順境喜怒不動其心。安受忍也。利謂財榮潤己。衰謂損耗侵陵。毀謂越過兇毀。譽謂越德而嘆。稱謂依實德贊。譏謂依實過論。苦謂逼迫侵形。樂謂心神適悅。
云何修行進門所謂于諸善事心不懈退立志堅強遠離怯弱當念過去久遠已來虛受一切身心大苦無有利益是故應勤修諸功德自利利他速離眾苦 進中亦三。初勤勇精進。二立志下明難壞精進。三當念下明無足精進。以念己長淪虛受大苦。以自勤勵修善無厭。是故下總結勸修○第二除障方便中有二。先障后治。
複次若人雖修行信心以從先世來多有重罪惡業障故為邪魔諸鬼之所惱亂或
【現代漢語翻譯】 現代漢語譯本：不應該貪求名利和恭敬，只應一心念著自利利他，並將功德迴向菩提。佈施有三種：第一是財施，第二是無畏施，第三是法施。這些內容在經文中可以見到。 什麼是修行戒門？就是不殺生、不偷盜、不邪淫、不兩舌（挑撥離間）、不惡口（粗言惡語）、不妄語（說謊）、不綺語（花言巧語），遠離貪婪、嫉妒、欺詐、諂媚、嗔恚和邪見。如果出家修行的人，爲了折服煩惱，也應該遠離喧鬧，常處寂靜，修習少欲知足的頭陀行（苦行）等，乃至對於微小的罪過，心中也要生起怖畏，慚愧改悔，不得輕視如來所制定的禁戒，應當守護，避免引起他人的譏嫌，不讓眾生妄起過失。戒門中也有三種：第一是攝律儀戒，第二是『若出家者』以下所說的攝善法戒，其中『乃至小罪』以下說明守護戒律的心，第三是『當護譏嫌』以下所說的攝眾生戒。 什麼是修行忍門？就是應當忍受他人惱怒，心中不懷報復，也應當忍受利益、衰敗、譭謗、讚譽、稱揚、譏諷、痛苦、快樂等境況。忍辱中有兩種：第一是他不饒益忍，第二是『亦當忍于』以下所說的，表明對於違逆和順境，喜怒不動其心，安然接受忍耐。利是指財物榮耀滋潤自己，衰是指損失耗費侵犯凌辱，毀是指超越事實的兇惡譭謗，譽是指超越德行的讚歎，稱是指依據實際德行讚揚，譏是指依據實際過失議論，苦是指逼迫侵擾形體，樂是指心神舒適喜悅。 什麼是修行進門？就是對於各種善事，心中不懈怠退縮，立下堅定的志向，遠離怯懦軟弱。應當想到過去久遠以來，虛度一切身心，承受巨大的痛苦，卻沒有得到任何利益。因此，應當勤奮修習各種功德，自利利他，迅速脫離各種痛苦。精進也有三種：第一是勤勇精進，第二是『立志』以下所說的難壞精進，第三是『當念』以下所說的無足精進，因為想到自己長期沉淪，虛度光陰，承受巨大痛苦，所以自我勉勵，勤奮修習善事，永不厭倦。『是故』以下總結勸勉修行。第二，去除障礙的方便法門中有兩種，先說障礙，后說對治。 再次，如果有人雖然修行信心，但由於前世以來，多有深重的罪惡業障，所以被邪魔鬼怪所惱亂，或者...
【English Translation】 English version: One should not greedily seek fame, gain, and respect, but only focus on benefiting oneself and others, dedicating the merit to Bodhi (enlightenment). There are three types of giving: first, material giving (dana); second, fearlessness giving (abhaya-dana); and third, Dharma giving (dhamma-dana). These can be found in the scriptures. What is the practice of the precepts (sila)? It is to abstain from killing, stealing, sexual misconduct, divisive speech, harsh speech, false speech, and frivolous speech; to be free from greed, jealousy, deceit, flattery, anger, and wrong views. If one is a renunciate, in order to subdue afflictions, one should also stay away from noisy places, always abide in tranquility, and practice having few desires, contentment, and ascetic practices (dhuta), etc. Even for minor offenses, one should feel fear in one's heart, be ashamed, and repent. One must not take lightly the prohibitions established by the Tathagata (Buddha), and should guard against criticism, not allowing beings to falsely create faults. There are also three aspects to the precepts: first, the precepts of restraint (samvara-sila); second, the precepts of accumulating good qualities (kusala-dhamma-sila), as mentioned from 'If one is a renunciate' onwards; within which, 'Even for minor offenses' onwards explains the mind of guarding the precepts; and third, the precepts of benefiting beings (satta-hita-sila), as mentioned from 'should guard against criticism' onwards. What is the practice of patience (ksanti)? It is to endure the annoyance of others without harboring resentment, and also to endure gain and loss, defamation and praise, commendation and criticism, suffering and happiness, etc. There are two aspects to patience: first, patience towards those who do not benefit you; and second, as mentioned from 'also to endure' onwards, indicating that one's mind does not move with joy or anger in adverse or favorable circumstances, but peacefully accepts and endures. 'Gain' refers to wealth and glory that benefit oneself; 'loss' refers to damage and infringement; 'defamation' refers to exaggerated and malicious slander; 'praise' refers to exaggerated praise beyond one's virtues; 'commendation' refers to praise based on actual virtues; 'criticism' refers to discussion based on actual faults; 'suffering' refers to oppression and infringement on the body; 'happiness' refers to the comfort and joy of the mind. What is the practice of diligence (virya)? It is to not be lazy or retreat in all good deeds, to establish a firm resolve, and to stay away from timidity and weakness. One should contemplate that in the past, for a long time, one has vainly endured all kinds of great suffering in body and mind without any benefit. Therefore, one should diligently cultivate all kinds of merits, benefiting oneself and others, and quickly escape from all suffering. There are also three aspects to diligence: first, diligent effort; second, unbreakable diligence, as mentioned from 'establish a firm resolve' onwards; and third, insatiable diligence, as mentioned from 'should contemplate' onwards, because one contemplates one's long-term sinking and vainly enduring great suffering, so one encourages oneself to diligently cultivate good deeds without weariness. 'Therefore' onwards concludes with encouragement to practice. Second, there are two aspects to the expedient methods for removing obstacles: first, the obstacles, and then the remedies. Furthermore, if someone practices faith, but due to heavy sins and karmic obstacles from past lives, is disturbed by demons and ghosts, or...
為世間事務種種牽纏或為病苦所惱有如是等眾多障礙 障中二。先明內有業障為因。后明外感魔邪惱等。是報障也。
是故應當勇猛精勤晝夜六時禮拜諸佛誠心懺悔勸請隨喜迴向菩提當不休廢得免諸障善根增長故 治中六時禮拜等。總明除障方便。如人負債。依附於王。則于債主無如之何。如是行人禮拜諸佛。諸佛所護。能脫諸障。懺悔下別除四障。一諸惡業障。懺悔除滅。二謗正法障。勸請除滅。三嫉妒他勝障隨喜對治。四樂三有障迴向對治。由此四障能令行人不廢諸行。不趣菩提。故修是四行以對治之。又初一治業障。以止持故。后三長善根。以作持故○止觀中有二。先寄問。次釋相。釋相中亦二初略明。后廣說。略中三。先止。次觀。后雙順。
云何修行止觀門所言止者謂止一切境界相隨順奢摩他觀義故 言止一切境界相者。先由分別作諸外塵。今以覺慧唯識道理破外塵相。塵相既止。無所分別。故云止。此是方便也。順奢摩他等者。正顯止也。奢摩他此翻云止。但今就方便存此方語。約正止。存梵言故也。毗婆舍那亦如是也。以雙現前時方正名止觀故。今但言隨順耳。
所言觀者謂分別因緣生滅相隨順毗缽舍那觀義故 言分別生滅相者。依生滅門觀察法相故言分別。如瑜伽論菩薩地云。此
【現代漢語翻譯】 現代漢語譯本：世間事務的種種牽纏，或者被病痛所困擾，都會產生諸如此類的眾多障礙。這些障礙分為兩種：首先是內在的業障，這是根本原因；其次是外在感召的魔邪侵擾等等，這是果報之障。 因此，應當勇猛精進，晝夜六時禮拜諸佛，以真誠之心懺悔，勸請諸佛住世說法，隨喜一切功德，並將功德迴向菩提，不間斷地修行，才能免除各種障礙，增長善根。這是對治障礙的總方法，包括六時禮拜等。好比一個人欠了債，依附於國王，債主就對他無可奈何。同樣，修行人禮拜諸佛，受到諸佛的護佑，就能擺脫各種障礙。接下來的懺悔等，分別是爲了消除四種障礙：一是諸惡業障，通過懺悔來消除；二是誹謗正法之障，通過勸請來消除；三是嫉妒他人殊勝之障，通過隨喜來對治；四是貪戀三有之障，通過迴向來對治。這四種障礙會使修行人無法堅持修行，無法趨向菩提，所以要修習這四種法門來對治它們。其中，第一個（懺悔）是對治業障，屬於『止持』；后三個（勸請、隨喜、迴向）是增長善根，屬於『作持』。在止觀的修習中，首先提出問題，然後解釋其相狀。解釋相狀又分為兩個階段：先是簡略說明，然後是詳細解說。簡略說明又分為三個部分：先是『止』，然後是『觀』，最後是『止觀』雙運。 什麼是修行止觀之門？所謂『止』，就是停止一切境界相的攀緣，隨順『奢摩他』（Śamatha，止）的觀想之義。所謂『止一切境界相』，最初是因為分別作用而產生各種外在塵境。現在用覺悟的智慧，運用唯識的道理，破除外在塵境的虛假表象。塵境的表象既然止息，就沒有什麼可以分別的了，所以叫做『止』。這是一種方便法門。『隨順奢摩他』等，是真正地顯示『止』的含義。『奢摩他』翻譯成漢語就是『止』。但現在爲了方便，保留了梵語的說法。就真正的『止』而言，保留梵語的說法也是這個原因。『毗婆舍那』（Vipaśyanā，觀）也是如此。因為『止』和『觀』同時顯現的時候，才真正叫做『止觀』，所以現在只說是『隨順』而已。 所謂『觀』，就是分別因緣生滅的相狀，隨順『毗缽舍那』（Vipaśyanā，觀）的觀想之義。所謂『分別生滅相』，是依據生滅之門來觀察法相，所以叫做『分別』。例如《瑜伽師地論·菩薩地》中說：
【English Translation】 English version: The various entanglements of worldly affairs, or being troubled by illness, can create many such obstacles. These obstacles are of two kinds: first, the internal karmic obstacles, which are the root cause; second, the external afflictions of demonic influences, etc., which are the obstacles of retribution. Therefore, one should be courageous and diligent, prostrating to all Buddhas six times day and night, sincerely repenting, inviting the Buddhas to dwell in the world and teach the Dharma, rejoicing in all merits, and dedicating the merits to Bodhi. By practicing without interruption, one can avoid all obstacles and increase good roots. This is the general method for overcoming obstacles, including prostrating six times a day, etc. It is like a person who owes a debt and relies on a king, so the creditor can do nothing to him. Similarly, a practitioner who prostrates to all Buddhas, protected by the Buddhas, can escape all obstacles. The following repentance, etc., are specifically for eliminating four kinds of obstacles: first, the obstacles of all evil karma, which are eliminated through repentance; second, the obstacles of slandering the true Dharma, which are eliminated through invitation; third, the obstacles of jealousy towards others' superiority, which are counteracted through rejoicing; fourth, the obstacles of attachment to the three realms of existence, which are counteracted through dedication. These four obstacles can prevent practitioners from persevering in practice and from approaching Bodhi, so one should cultivate these four practices to counteract them. Among them, the first (repentance) is to counteract karmic obstacles, which belongs to 'cessation and upholding'; the latter three (invitation, rejoicing, dedication) are to increase good roots, which belongs to 'doing and upholding'. In the practice of Śamatha-Vipaśyanā, first a question is raised, and then its characteristics are explained. The explanation of characteristics is further divided into two stages: first, a brief explanation, and then a detailed explanation. The brief explanation is divided into three parts: first, 'Śamatha' (止, cessation); then, 'Vipaśyanā' (觀, contemplation); and finally, the dual practice of 'Śamatha-Vipaśyanā'. What is the gate of practicing Śamatha-Vipaśyanā? The so-called 'Śamatha' (Śamatha, 止), is to stop clinging to all aspects of phenomena, and to accord with the meaning of contemplating 'Śamatha' (Śamatha, cessation). The so-called 'stopping all aspects of phenomena' is that initially, various external dusts arise due to discrimination. Now, using the wisdom of enlightenment and the principles of Consciousness-Only, we break through the false appearances of external dusts. Since the appearances of dusts have ceased, there is nothing to discriminate, so it is called 'Śamatha' (止, cessation). This is a skillful means. 'Accompanying Śamatha' etc., truly reveals the meaning of 'Śamatha' (止, cessation). 'Śamatha' (Śamatha) translated into Chinese is '止' (cessation). But now, for convenience, the Sanskrit term is retained. The reason for retaining the Sanskrit term is the same when it comes to true 'Śamatha' (止, cessation). The same is true for 'Vipaśyanā' (Vipaśyanā, 觀, contemplation). Because when 'Śamatha' (止, cessation) and 'Vipaśyanā' (觀, contemplation) appear simultaneously, it is truly called 'Śamatha-Vipaśyanā' (止觀, cessation-contemplation), so now it is only said to be 'accompanying'. The so-called 'Vipaśyanā' (Vipaśyanā, 觀, contemplation) is to distinguish the aspects of arising and ceasing due to conditions, and to accord with the meaning of contemplating 'Vipaśyanā' (Vipaśyanā, contemplation). The so-called 'distinguishing the aspects of arising and ceasing' is to observe the characteristics of phenomena based on the gate of arising and ceasing, so it is called 'distinguishing'. For example, in the Yogācārabhūmi-śāstra (瑜伽師地論·菩薩地), it says:
中菩薩即于諸法無所分別。當知名止。若於諸法勝義理趣。及諸無量安立理趣。世俗妙慧當知名觀。是知依真如門止諸境相無所分別。即成根本無分別智。依生滅門分別說相。觀諸理趣。即成后得智。然二門唯一心故。是故雙運方得名為正止觀也○云何下釋此雙順義。
云何隨順以此二義漸漸修習不相舍離雙現前故 漸漸修習等。顯能隨之方便。雙現前者。明所隨之止觀。隨相而論。止名定。觀名慧。就實而言。定通止觀。慧亦如是。如梁攝論云。十波羅蜜通有二體。一不散亂為體。謂止定。二不顛倒為體。謂觀慧也○第二廣說中有三。先止。次觀。后還雙運。止中有五。一修止方法。二顯止勝能。三辨其魔事。四簡偽異真。五示益勸修。前中有二。初明勝人能入。后顯障者不能。前中亦二。初托靜息心修止方便。二久習淳熟下明止成得定除障不退。前中二。初約外緣。后內安心。
若修止者住于靜處端坐正意 前中言住靜處者。是修止緣等也。具言之有五緣。一者閑居靜處。謂住山林及諸閑靜等處。若住聚落。必有諠動也。二者持戒清凈。謂離業障。若不凈者必須懺悔。三者衣食具足四者得善知識。五者息諸緣務。今略舉初故云靜處。言端坐者調其身。正意者調其心。調身者。先安坐靜處。每令安穩久
【現代漢語翻譯】 現代漢語譯本：菩薩在這種情況下對一切法都不再分別。這被稱為『止』（Śamatha，止息）。如果對於諸法的勝義理趣（Paramārtha， परमार्थ，最高意義的真理）以及諸無量安立理趣（建立的無限方式），能夠運用世俗的巧妙智慧，這被稱為『觀』（Vipaśyanā，觀）。因此，要知道，依靠真如門（Tathātā，如如）止息一切境相，不起分別，就成就了根本無分別智（無分別的智慧）。依靠生滅門（現象的生起和消逝）分別解說諸法之相，觀察諸種理趣，就成就了后得智（獲得于根本智之後的智慧）。然而，這兩個門都源於唯一的心，因此，止觀雙運才能被稱為真正的止觀。下面解釋這種雙順的意義。 如何隨順這兩種意義，通過逐漸修習而不捨離，使止觀同時顯現？『漸漸修習』等，顯示了能夠隨順止觀的方便。『雙現前』，說明了所隨順的止觀。從現象上來說，止名為定（Samādhi，禪定），觀名為慧（Prajñā，智慧）。就實質而言，定通於止觀，慧也是如此。如《梁攝論》所說，十波羅蜜（十種到達彼岸的方法）都包含兩種體性：一是不散亂為體，即止定；二是不顛倒為體，即觀慧。下面第二部分詳細闡述，分為三個部分：先是止，然後是觀，最後是止觀雙運。止又分為五個方面：一是修止的方法，二是顯示止的殊勝能力，三是辨別止的魔事，四是簡別偽止與真止，五是展示止的利益並勸勉修習。在第一部分中，首先說明殊勝之人能夠進入止的境界，然後說明有障礙的人不能進入。在殊勝之人能夠進入的部分，又分為兩個方面：一是依託靜止心來修止的方便，二是『久習淳熟』說明止成就后能夠獲得禪定，消除障礙，不退轉。在第一方面中，又分為兩個方面：一是關於外在的因緣，二是關於內在的安心。 如果修止的人住在安靜的地方，端正坐姿，專一意念。前面所說的『住在安靜的地方』，是修止的助緣等。完整地說，有五種助緣：一是閑居靜處，即住在山林以及各種閑靜的地方。如果住在聚落，必然會有喧鬧。二是持戒清凈，即遠離業障。如果不清凈，必須懺悔。三是衣食具足，四是得到善知識（Kalyāṇa-mitra，良師益友），五是停止各種俗務。現在簡略地舉出第一種，所以說『靜處』。『端坐』是調整身體，『正意』是調整心念。調整身體，首先要安穩地坐在安靜的地方，始終保持安穩。
【English Translation】 English version: The Bodhisattva, in this state, no longer differentiates among all dharmas. This is known as 'Śamatha' (止, cessation). If, with regard to the ultimate meaning (Paramārtha, परमार्थ, the truth of the highest meaning) of all dharmas and the immeasurable ways of establishing them, one can employ skillful worldly wisdom, this is known as 'Vipaśyanā' (觀, insight). Therefore, know that relying on the gate of Suchness (Tathātā, 如如) to cease all appearances of objects and not give rise to differentiations, one achieves the fundamental non-discriminating wisdom (wisdom without discrimination). Relying on the gate of arising and ceasing (the arising and passing away of phenomena) to separately explain the appearances of dharmas and observe the various principles, one achieves subsequent wisdom (wisdom gained after fundamental wisdom). However, these two gates originate from the one mind, therefore, the union of Śamatha and Vipaśyanā can be called true Śamatha-Vipaśyanā. The following explains the meaning of this dual accordance. How to accord with these two meanings, through gradual practice without abandoning either, so that Śamatha and Vipaśyanā manifest simultaneously? 'Gradual practice' and so on, shows the means by which one can accord with Śamatha and Vipaśyanā. 'Manifest simultaneously' explains the Śamatha and Vipaśyanā that are accorded with. Phenomenally speaking, Śamatha is called Samādhi (定, concentration), and Vipaśyanā is called Prajñā (慧, wisdom). Substantially speaking, Samādhi encompasses both Śamatha and Vipaśyanā, and so does Prajñā. As the Liang She Lun says, the ten Pāramitās (十波羅蜜, ten perfections) all contain two natures: one is non-distraction as its nature, which is Śamatha-Samādhi; the other is non-inversion as its nature, which is Vipaśyanā-Prajñā. The second part below elaborates in detail, divided into three parts: first Śamatha, then Vipaśyanā, and finally the union of Śamatha and Vipaśyanā. Śamatha is further divided into five aspects: first, the method of practicing Śamatha; second, showing the superior abilities of Śamatha; third, distinguishing the demonic events of Śamatha; fourth, distinguishing false Śamatha from true Śamatha; and fifth, demonstrating the benefits of Śamatha and encouraging practice. In the first part, it first explains that superior people can enter the state of Śamatha, and then explains that those with obstacles cannot enter. In the part where superior people can enter, it is further divided into two aspects: first, relying on a still mind to cultivate the means of Śamatha; second, 'long practice and purity' explains that after Śamatha is achieved, one can obtain Samādhi, eliminate obstacles, and not regress. In the first aspect, it is further divided into two aspects: first, regarding external conditions; second, regarding internal peace of mind. If a practitioner of Śamatha dwells in a quiet place, sits upright, and focuses their intention. The 'dwelling in a quiet place' mentioned earlier is an auxiliary condition for practicing Śamatha, etc. To speak fully, there are five auxiliary conditions: first, dwelling in a secluded and quiet place, that is, dwelling in forests and various quiet places. If dwelling in a village, there will inevitably be noise. Second, upholding precepts purely, that is, being free from karmic obstacles. If not pure, one must repent. Third, having sufficient clothing and food; fourth, obtaining a good spiritual friend (Kalyāṇa-mitra, 良師益友); and fifth, ceasing various worldly affairs. Now, the first one is briefly mentioned, so it says 'quiet place'. 'Sitting upright' is adjusting the body, and 'focusing intention' is adjusting the mind. Adjusting the body, one must first sit stably in a quiet place, always maintaining stability.
久無妨。次當正腳或全跏或半跏。若全跏者。先以右腳置左髀上。牽來近身。令腳指與髀齊。次解緩衣帶使周正。不令坐時脫落。次以左手置右掌上。累手相對頓置腳上。牽來近身。當心而安。次當正身。先挺動其身。開諸支節作七八反。如自按摩法。亦勿令手足差異。正身端直令脊骨相對。勿曲勿聳。次正頭頸。令鼻與臍相對。不偏不斜。不低不昂。平面正住。次以舌約上腭。次閉眼不令全合。廣如天臺顗禪師二卷止觀中說也。今略總說故言端坐也。調心者。末世行人。正愿者少。邪求者多。謂現寂靜儀。茍求名利。心既不正得定無由。離此邪求故云正意。意欲令其觀心與理相應。自度度他。至無上道。名正意也。上來總顯修止之儀○自下內自安心。明修止次第。于中有二。初約坐修止。后約餘威儀修止。前中二。先離倒境。
不依氣息不依形色不依于空不依地水火風乃至不依見聞覺知一切諸想隨念皆除亦遣除想以一切法本來無相念念不生唸唸不滅 言不依氣息者。數息觀境。言形色者。骨瑣等青黃赤白四相也。空地水等五相。皆是事定所緣境界。見聞覺知是識一切處。通前為十一切處。亦可見聞等是舉散心時所取六塵。於此等諸塵推求了達。知唯自心。不復緣托。故言不依。次除依前倒境所生妄想之心亦遣
【現代漢語翻譯】 現代漢語譯本 久坐也無妨。接下來應當端正坐姿，可以選擇全跏趺坐或半跏趺坐。如果是全跏趺坐，先將右腳放在左大腿上，拉近身體，使腳趾與大腿齊平。然後解開寬鬆的衣帶，使其周正，避免打坐時脫落。接著將左手放在右掌上，雙手重疊，輕輕放在腳上，拉近身體，置於心前。然後端正身體，先挺動身體，舒展開各個關節，做七八次，如自**法。也要注意手腳不要有差異。端正身體，使脊骨對齊，不要彎曲或聳起。然後端正頭頸，使鼻子與肚臍相對，不偏不斜，不低不昂，保持水平端正。然後用舌頭抵住上顎。然後閉上眼睛，但不要完全閉合，具體可參考天臺智顗禪師《止觀》第二卷中的描述。現在簡略地總說，所以說端坐。調心，末法時代的修行人，發正愿的少，追求邪求的多，表面上裝作寂靜的樣子，實際上是爲了追求名利。心既然不正，就無法獲得禪定。遠離這些邪求，所以說是正意。意在使觀心與真理相應，自度度他，達到無上道，這叫做正意。以上是總的說明修止的儀軌。下面開始內心安住，說明修止的次第。其中分為兩個部分，首先是關於坐禪修止，然後是關於其他威儀修止。前面一部分又分為兩部分，首先是遠離顛倒之境。
不依賴氣息，不依賴形色，不依賴於空，不依賴地、水、火、風，乃至不依賴見、聞、覺、知，一切諸想隨念都要去除，也要遣除想念，因為一切法本來沒有自相，唸唸不生，唸唸不滅。所說的不依賴氣息，指的是數息觀的境界。所說的形色，指的是骨瑣等青、黃、赤、白四相。空、地、水等五相，都是事定所緣的境界。見、聞、覺、知是識一切處。總合前面的是十一切處。也可以說見聞等是舉散心時所取的六塵。對於這些塵境進行推求，徹底明瞭，知道唯有自心，不再向外攀緣，所以說不依賴。接下來去除由於依賴前面顛倒之境所產生的妄想之心，也要遣除妄想。
【English Translation】 English version Sitting for a long time is also fine. Next, one should correct the posture, either in full lotus (全跏, quán jiā) or half lotus (半跏, bàn jiā). If in full lotus, first place the right foot on the left thigh, drawing it close to the body, so that the toes are level with the thigh. Then loosen the clothing belt to make it neat, so that it does not fall off during sitting. Next, place the left hand on the right palm, stacking the hands together and gently placing them on the feet, drawing them close to the body, and placing them in front of the heart. Then straighten the body, first stretching and moving the body, opening the joints seven or eight times, as in the self-** method. Also, do not let the hands and feet be different. Straighten the body so that the spine is aligned, neither bent nor hunched. Then straighten the head and neck, so that the nose is aligned with the navel, neither skewed nor tilted, neither low nor high, keeping it level and upright. Then touch the palate with the tongue. Then close the eyes, but not completely, as described in the second volume of Zhiyi (智顗)'s, a Tiantai (天臺) master, 'Śamatha-Vipassanā (止觀, zhǐ guān)'. Now, I will briefly summarize, so I say 'sit upright'. Adjusting the mind: in the Dharma-ending Age (末法時代, mò fǎ shí dài), there are few practitioners with right aspirations, and many with wrong pursuits, pretending to be quiet and peaceful, but actually seeking fame and profit. Since the mind is not right, there is no way to attain samādhi (禪定, chán dìng). To be away from these wrong pursuits is called 'right intention (正意, zhèng yì)'. The intention is to make the contemplation of the mind correspond to the truth, to liberate oneself and others, and to reach the unsurpassed path, which is called 'right intention'. The above is a general explanation of the rituals for cultivating śamatha (止, zhǐ). Below, we begin to settle the mind internally, explaining the order of cultivating śamatha. There are two parts: first, cultivating śamatha through sitting meditation; second, cultivating śamatha through other activities. The first part is divided into two parts: first, to be away from the inverted states.
Do not rely on the breath, do not rely on forms and colors, do not rely on emptiness, do not rely on earth, water, fire, or wind, and do not rely on seeing, hearing, perceiving, or knowing. All thoughts and recollections should be removed, and the very act of thinking should be discarded, because all dharmas (法, fǎ) are originally without characteristics, with thoughts neither arising nor ceasing. What is meant by 'do not rely on the breath' refers to the state of counting breaths. What is meant by 'forms and colors' refers to the four aspects of blue, yellow, red, and white, such as bones. The five aspects of emptiness, earth, water, etc., are all objects of focus for samādhi. Seeing, hearing, perceiving, and knowing are all aspects of consciousness. Combining the previous ones, there are ten aspects in total. It can also be said that seeing, hearing, etc., are the six sense objects (六塵, liù chén) taken when the mind is scattered. By investigating and thoroughly understanding these sense objects, one knows that they are only one's own mind, and no longer cling to external objects, so it is said 'do not rely'. Next, remove the deluded mind arising from relying on the previous inverted states, and also discard the delusion.
也。故云一切諸想隨念皆除。所遣既無。能遣不立。泯然寂靜。方名止也。故云亦遣除想。何故乃令能除所除一切心想並不存者。釋云。以一切法本來無想。今欲順於法性故須爾也。唸唸不生滅等者。轉釋成法性無相所以也。良以想無自性。窮之即空。故無生滅自體可得。此乃即生無生。即滅無滅故也。如陽炎水本自干耳。
亦常不得隨心外念境界后以心除心心若馳散即當攝來住于正念是正念者當知唯心無外境界即復此心亦無自相念念不可得 言亦不得隨心乃至以心除心者。若心外有實境。心緣此境時。抑令不緣不可得。故后以心除之。今既心外無塵。即所取無相。所取無相故。能取自然不得生。何動後心方便除也。心若馳散攝住正念者。初習多馳故攝令住正。何者正念而言令住。所謂唯心無外境也。妄境既無。唯心亦寂。故云即復此心亦無自相念念不可得也。
若從坐起去來進止有所施作於一切時常念方便隨順觀察 若從坐起乃至隨順觀察者。非直坐時常修此止。餘威儀中一切時處常思方便。順於法性不動道理○第二止成得定相中三句。
久習淳熟其心得住以心住故漸漸猛利隨順得入真如三昧深伏煩惱信心增長速成不退 初止成。二以心住下明止力附心猛利得定。三深伏煩惱下明伏惑入位。即信
【現代漢語翻譯】 現代漢語譯本： 因此說，一切諸想和隨念都要去除。所要去除的既然不存在，能去除的主體也就不成立。完全寂靜，才可稱為『止』。所以說，也要去除想。為什麼又要讓能去除的和所要去除的一切心想都不存在呢？解釋說，因為一切法本來就沒有想，現在想要順應法性，所以必須這樣。『唸唸不生滅等』，這是進一步解釋成就法性無相的原因。因為想沒有自性，追究到最後就是空，所以沒有生滅的自體可以得到。這就是即生無生，即滅無滅的道理。就像陽焰之水本來就是乾涸的。
也不要總是隨著心向外攀緣境界，之後用『心』來去除『心』。如果心散亂，就應當收攝回來，安住在正念上。這個正念，應當知道唯有『心』而沒有外在境界。即使是這個『心』，也沒有自相，唸唸都不可得。 『言亦不得隨心乃至以心除心者』，如果心外有真實的境界，心緣于這個境界時，強行讓它不攀緣是不可能的，所以之後用『心』來去除它。現在既然心外沒有塵埃，也就是所取（對像）沒有自相。所取沒有自相，能取（主體）自然就不能產生。哪裡還需要動用後來的『心』來方便去除呢？『心若馳散攝住正念者』，初學的人常常散亂，所以要收攝使它安住于正念。什麼是正念而要使它安住呢？就是所謂的唯有『心』而沒有外在境界。虛妄的境界既然沒有，唯有『心』也寂靜。所以說，即使是這個『心』，也沒有自相，唸唸都不可得。
如果從座位上起來，行走、停留、前進、停止，有所作為時，在一切時候都要常常憶念方便，隨順觀察。 『若從坐起乃至隨順觀察者』，不只是坐禪的時候常常修習這種『止』，在其他的威儀中，一切時處都要常常思考方便，順應法性不動的道理。 第二，『止』成就，得到禪定的相狀，分為三句。
長久練習純熟，他的心就能安住。因為心安住的緣故，漸漸地猛利，隨順而得以進入真如三昧（Tathata-samadhi），深深地降伏煩惱，信心增長，迅速成就而不退轉。 初，『止』成就。第二，『以心住下明止力附心猛利得定』，說明『止』的力量依附於心而變得猛利，從而得到禪定。第三，『深伏煩惱下明伏惑入位』，說明降伏迷惑而進入果位，也就是信心。
【English Translation】 English version: Therefore, it is said that all thoughts and recollections should be eliminated. Since what is to be eliminated does not exist, the eliminator cannot be established. Utter stillness is then called 'cessation' (止, Zhi, stopping or cessation). Hence, it is said, 'also eliminate thoughts.' Why then must all thoughts, both the eliminator and the eliminated, not exist? The explanation is that all dharmas (法, Dharma, teachings or laws) are originally without thought. Now, to accord with the nature of dharma, it must be so. 'Moment to moment, neither arising nor ceasing, etc.' This further explains the reason for the accomplishment of the characteristic of dharma being without form. Because thoughts have no self-nature, when investigated to the end, they are empty. Therefore, no self-existent entity of arising or ceasing can be obtained. This is the principle of 'arising is no arising, ceasing is no ceasing.' It is like the water of a mirage, which is inherently dry.
Also, do not constantly let the mind follow external objects of perception. Afterward, use the 'mind' to eliminate the 'mind.' If the mind wanders, it should be gathered back and abide in right mindfulness. This right mindfulness should know that there is only 'mind' and no external objects. Even this 'mind' has no self-nature, and is unattainable from moment to moment. 'The statement 'also do not follow the mind, up to using the mind to eliminate the mind' means that if there were a real object outside the mind, it would be impossible to forcibly prevent the mind from clinging to it. Therefore, one uses the 'mind' to eliminate it afterward. Now, since there is no dust outside the mind, the object taken (所取, suo qu, the object of perception) has no characteristic. Because the object taken has no characteristic, the taker (能取, neng qu, the subject of perception) naturally cannot arise. Where is the need to use the subsequent 'mind' to conveniently eliminate it? 'If the mind wanders, gather it back and abide in right mindfulness' means that beginners often wander, so they must be gathered back and made to abide in right mindfulness. What is right mindfulness that one should make it abide in? It is the so-called 'only mind, no external objects.' Since illusory objects do not exist, the 'mind' alone is also still. Therefore, it is said that even this 'mind' has no self-nature and is unattainable from moment to moment.
If one rises from the seat, in walking, standing, advancing, stopping, and in all actions, at all times, one should constantly remember the expedient and observe in accordance. 'If one rises from the seat, up to observing in accordance' means that not only during seated meditation should one constantly cultivate this 'cessation,' but in all other activities, at all times and in all places, one should constantly contemplate the expedient, according with the principle of the unmoving nature of dharma. Secondly, the accomplishment of 'cessation' and the attainment of the characteristics of samadhi (定, ding, concentration), are divided into three sentences.
Through prolonged and pure practice, one's mind can abide. Because the mind abides, it gradually becomes vigorous, and one can accord with and enter the Tathata-samadhi (真如三昧, Zhenru sanmei, Samadhi of Suchness), deeply subduing afflictions, increasing faith, and quickly achieving non-retrogression. Initially, 'cessation' is accomplished. Secondly, 'from the mind abiding, it is explained that the power of cessation relies on the mind, becoming vigorous and attaining samadhi,' explaining that the power of 'cessation' relies on the mind and becomes vigorous, thereby attaining samadhi. Thirdly, 'from deeply subduing afflictions, it is explained that subduing delusions leads to entering the stage,' explaining that subduing delusions leads to entering the fruition stage, which is faith.
滿入住。略辨定益也。上來明能入。下顯不能。
唯除疑惑不信誹謗重罪業障我慢懈怠如是等人所不能入 不能中六種障故不能也。一疑惑者。于理猶豫故。二不信者。是闡提故。三誹謗者。是外道故。四重罪業障者。謂五逆四重人故。五我慢者。是恃我自高故。六懈怠者。是放逸不勤故。是六種人隨有一種即不能入也○第二明止勝能中有二。初能生一行三昧。二當知下能生無量三昧。
複次依是三昧故則知法界一相謂一切諸佛法身與眾生身平等無二即名一行三昧當知真如是三昧根本若人修行漸漸能生無量三昧 前中三。初立。次謂一切下釋顯其相。后即名下顯其名也。一行三昧者。如文殊般若經云。何名一行三昧。佛言。法界一相系緣法界。是名一行三昧。入一行三昧者盡知恒沙諸佛法界無差別相。乃至廣說。以此真如三昧能生此等無量三昧故。名三昧根本也○第三魔事中二。先略后廣。略中亦二。先障后治。
或有眾生無善根力則為諸魔外道鬼神之所惑亂若於坐中現形恐怖或現端正男女等相 障中魔者天魔。此云障礙也。鬼者埠場鬼也。神者精媚神也。如是鬼神嬈亂佛法令入邪道。故名外道。如是三種能變作三種五塵壞人善心。言坐中現形恐怖者。示可畏之身。怖之以失志。或端正男女者。現
【現代漢語翻譯】 現代漢語譯本： 完全入住。略微辨別確定利益。上面說明能夠進入，下面顯示不能進入。
唯獨排除疑惑不信、誹謗、重罪業障、我慢、懈怠這樣的人，他們不能進入。不能進入的原因有六種障礙：一、疑惑，因為對真理猶豫不決；二、不信，因為是斷善根的人；三、誹謗，因為是外道；四、重罪業障，指犯了五逆罪或四重罪的人；五、我慢，指仗恃自己而自高自大；六、懈怠，指放縱懶惰不勤奮。這六種人只要有一種，就不能進入。第二部分說明止勝（Śamatha-vipassanā）能，分為兩部分：首先，能生一行三昧（ekavyūha-samādhi）；其次，『當知』以下說明能生無量三昧（asamkhya-samādhi）。
再者，依靠這種三昧的緣故，就能了知法界（dharma-dhātu）一相，即一切諸佛的法身（dharma-kāya）與眾生的身平等無二，這就叫做一行三昧。應當知道，真如（tathatā）是三昧的根本。如果有人修行，漸漸地能生出無量三昧。前面這段分為三部分：首先，確立；其次，『謂一切』以下解釋顯明它的相；最後，『即名』以下顯明它的名稱。一行三昧，如《文殊般若經》（Mañjuśrī Prajñāpāramitā Sūtra）所說：『什麼叫做一行三昧？』佛說：『法界一相，系緣法界，這就叫做一行三昧。』進入一行三昧的人，完全了知恒河沙數諸佛的法界沒有差別之相，乃至廣說。因為這種真如三昧能生出這些無量三昧，所以稱為三昧的根本。第三部分關於魔事，分為兩部分：先略說，后廣說。略說中也分為兩部分：先說障礙，后說對治。
或者有些眾生沒有善根之力，就會被諸魔（māra）、外道（tīrthika）、鬼神所迷惑擾亂。或者在禪坐中顯現形體使人恐怖，或者顯現端正的男女等相。
關於障礙，魔指天魔，這裡的意思是障礙。鬼指埠場鬼。神指精媚神。這些鬼神擾亂佛法，使人進入邪道，所以叫做外道。這三種能變化成三種五塵（pañca kāmaguṇa），破壞人的善心。『禪坐中顯現形體使人恐怖』，是顯示可怕的身形，用恐怖來使人喪失意志。『或者顯現端正男女』，是顯現...
【English Translation】 English version: Fully occupied. Slightly discerning to determine benefits. The above clarifies the ability to enter, while the below shows the inability to enter.
Only those who are doubtful, unbelieving, slanderous, burdened by heavy sins and karmic obstacles, arrogant, or lazy are excluded; such individuals cannot enter. The inability to enter is due to six kinds of hindrances: 1. Doubt, because of hesitation regarding the truth; 2. Unbelief, because they are those who have severed their roots of goodness (icchantika); 3. Slander, because they are non-Buddhists (tīrthika); 4. Heavy sins and karmic obstacles, referring to those who have committed the five rebellious acts (pañcānantarya) or the four major offenses (caturpārājika); 5. Arrogance, referring to those who rely on themselves and are conceited; 6. Laziness, referring to those who are indulgent and not diligent. Anyone with even one of these six characteristics cannot enter. The second part explains the capabilities of Śamatha-vipassanā, divided into two parts: first, the ability to generate ekavyūha-samādhi; second, from 'it should be known' onwards, the ability to generate asamkhya-samādhi.
Furthermore, relying on this samādhi, one can understand the one aspect of the dharma-dhātu, which is that the dharma-kāya of all Buddhas and the bodies of sentient beings are equal and without difference; this is called ekavyūha-samādhi. It should be known that tathatā is the root of samādhi. If one practices, one can gradually generate asamkhya-samādhi. The preceding section is divided into three parts: first, establishment; second, from 'namely all' onwards, explanation and clarification of its aspect; and third, from 'it is called' onwards, clarification of its name. Ekavyūha-samādhi, as stated in the Mañjuśrī Prajñāpāramitā Sūtra: 'What is called ekavyūha-samādhi?' The Buddha said: 'The one aspect of the dharma-dhātu, focusing on the dharma-dhātu, this is called ekavyūha-samādhi.' One who enters ekavyūha-samādhi fully knows that the dharma-dhātus of countless Buddhas are without difference, and so on. Because this tathatā samādhi can generate these asamkhya-samādhis, it is called the root of samādhi. The third part, concerning demonic affairs, is divided into two parts: first, a brief explanation, then a detailed explanation. The brief explanation is also divided into two parts: first, obstacles, then remedies.
Or some sentient beings, lacking the power of good roots, will be confused and disturbed by various māras, tīrthikas, and spirits. Or in meditation, they manifest forms to frighten people, or manifest attractive male or female forms.
Regarding obstacles, māra refers to heavenly demons, meaning obstacles here. Spirits refer to spirits of the port area. Gods refer to seductive spirits. These spirits disturb the Buddha's teachings, causing people to enter wrong paths, hence they are called tīrthikas. These three can transform into three of the five sense pleasures (pañca kāmaguṇa), destroying people's good intentions. 'Manifesting forms to frighten people in meditation' means showing frightening forms to scare people into losing their will. 'Or manifesting attractive males and females' means manifesting...
可愛之形。惑之以生染。言等相者。現非違非順平等五塵。動亂人心也○當念已下次明對治。
當念唯心境界則滅終不為惱 一切諸境尚唯自心。何況坐中此等諸境。是故觀察唯心。魔境隨滅不能嬈亂。以此唯心非彼所知故。此是通遣之法。別門遣者。治諸魔者。當誦大乘般若及治魔咒默唸誦之。埠場鬼者。或如蟲蝎緣人頭面鉆刺㿇㿇。或復擊攊人兩腋下。乍抱持於人。或言說音聲諠鬧。及作諸獸之形。異相非一。來惱行者。則應閉目一心陰而罵之。作如是言。我今識汝。汝是此閻浮提中食大火嗅香偷臘吉支。邪見喜破戒種。我今持戒終不畏汝。若出家人應誦戒律。若在家者應誦菩薩戒本。若誦三歸五戒等。鬼便卻行匍匐而出也。精媚神者。謂十二時狩。能變作種種形色。或作少男女相。或作老宿之形及可畏身相等。非一眾多惱亂行者。其欲惱人。各當本時來。若其多於寅時來者。必是虎兇等。若多於卯時來者。必是兔鹿等。乃至多於丑時來者。必是牛類等。行者恒用此時則知其狩精媚。說其名字訶責。即當除滅。此等皆如禪經中及顗禪師止觀中廣說。上來略明竟○廣辨魔事中亦二。先顯魔事。后以是義故下明其對治。前中有十事五對。一現形說法。二或令人下得通起辨。三又令使人下起惑造業。四亦能使人下
授定得禪。五或亦令人食無分齊下食差顏變。
或現天像菩薩像。亦作如來像。相好具足。或說陀羅尼。若說佈施持戒忍辱精進禪定智慧。或說平等空無相無愿無怨無親無因無果畢竟空寂是真涅槃。或令人知宿命過去之事。亦知未來之事。得他心智。辯才無礙。能令眾生貪著世間名利之事。又令使人數瞋數喜。性無常準。或多慈愛多睡多病其心懈怠。或卒起精進后便休廢。生於不信多疑多慮。或捨本勝行更修雜業。若著世事種種牽纏。亦能使人得諸三昧少分相似。皆是外道所得非真三昧。或復令人若一日若二日若三日乃至七日住于定中。得自然香美飲食。身心適悅不饑不渴。使人愛著。或亦令人食無分齊乍多乍少顏色變異 如文可見問如現佛菩薩像說甚深法。或是宿世善根所發。云何揀別定其邪正。答此事實難。所以然者。若是魔所作謂是善相而心取著。則墮邪網。若實是善根所發之境謂為魔事心疑舍離。則退失善根終無進趣。是故邪正實難取別。今且依古德相傳。略以三法驗之。一以定研磨。二依本修治。三智慧觀察。如經言。欲知真金。三法試之。謂燒打磨。行人亦爾。難可別識。若欲別之。亦須三驗。一則當與共事。共事不知。當與久處。久處不知。智慧觀察。今則藉此意以驗邪正。謂如定中境相發時邪
【現代漢語翻譯】 現代漢語譯本 授予禪定。或者也使人飲食沒有節制，進食時臉色變化。
或者顯現天人像、菩薩像，也作如來像，相好具足。或者說陀羅尼（dharani, 總持，咒語）。如果說佈施、持戒、忍辱、精進、禪定、智慧。或者說平等、空、無相、無愿、無怨、無親、無因、無果，畢竟空寂才是真涅槃（nirvana, 寂滅）。或者使人知道宿命過去的事情，也知道未來的事情，得到他心智，辯才無礙。能使眾生貪著世間名利的事情，又使人常常嗔怒常常喜悅，性情沒有常準。或者多慈愛，多睡眠，多疾病，內心懈怠。或者突然精進，後來就停止廢棄，產生不信任，多疑多慮。或者捨棄原本殊勝的修行，改修雜亂的法門。如果執著世間事務，種種牽纏。也能使人得到各種三昧（samadhi, 正定）少許相似之處，都是外道所得，不是真正的三昧。或者又使人若一日、若二日、若三日乃至七日住在定中，得到自然香美的飲食，身心舒適喜悅不饑不渴，使人愛著。或者也使人飲食沒有節制，時多時少，臉色變異。
如經文可見，問：如果顯現佛菩薩像，說甚深佛法，或者是因為宿世善根所引發，如何分辨確定其是邪是正？答：這件事實在難以判斷。為什麼這樣說呢？如果是魔所作，卻認為是好的現象而內心執著，就會墮入邪網。如果確實是善根所引發的境界，卻認為是魔事而內心懷疑捨棄，就會退失善根，終究沒有進步。所以邪正實在難以分辨。現在姑且依照古德相傳的方法，略以三種方法來驗證它：一是用禪定來研磨，二是依照原本的修行來整治，三是用智慧來觀察。如經所說：想要知道真金，用三種方法來試驗它，就是燒、打、磨。修行人也是這樣，難以分辨。如果想要分辨它，也需要三種驗證：一是應當與他共事，共事不能瞭解，應當與他長久相處，長久相處不能瞭解，用智慧來觀察。現在就借用這個意思來驗證邪正，就是說在定中境界現象發生時，邪
【English Translation】 English version Bestowing the attainment of dhyana (meditation). Or it may also cause people to eat without moderation, and their complexion changes when eating.
Or it manifests images of devas (gods), images of Bodhisattvas (enlightened beings), and also creates images of Tathagatas (Buddhas), complete with all auspicious marks. Or it speaks of dharani (mantras). If it speaks of giving, upholding precepts, patience, diligence, dhyana, and wisdom. Or it speaks of equality, emptiness, signlessness, wishlessness, resentmentlessness, kinshiplessness, causelessness, resultlessness, and that ultimate emptiness and stillness is true nirvana (liberation). Or it enables people to know their past lives and also to know future events, to obtain the wisdom of knowing others' minds, and to have unobstructed eloquence. It can cause sentient beings to be attached to worldly fame and gain, and also cause people to be frequently angry and frequently joyful, with inconstant nature. Or they may be very loving, very sleepy, very sick, and their minds are lax. Or they may suddenly become diligent and then stop and abandon it, giving rise to disbelief, much doubt, and much worry. Or they may abandon their original superior practice and instead cultivate miscellaneous practices. If they are attached to worldly affairs, they are entangled in various ways. It can also enable people to obtain various samadhis (meditative states) that are somewhat similar, all of which are obtained by external paths and are not true samadhi. Or it may also cause people to remain in samadhi for one day, two days, three days, or even seven days, obtaining naturally fragrant and delicious food, their bodies and minds comfortable and joyful, not hungry or thirsty, causing people to become attached. Or it may also cause people to eat without moderation, sometimes eating a lot and sometimes eating a little, and their complexion changes.
As seen in the text, the question is: If images of Buddhas and Bodhisattvas appear and profound Dharma is spoken, or if it is caused by good roots from past lives, how can one distinguish and determine whether it is evil or correct? The answer is: This matter is truly difficult to judge. Why is this so? If it is done by a demon, but one thinks it is a good sign and becomes attached to it in one's mind, then one will fall into the net of evil. If it is truly a state arising from good roots, but one thinks it is a demonic event and doubts and abandons it in one's mind, then one will lose one's good roots and will never make progress. Therefore, it is truly difficult to distinguish between evil and correct. Now, let us tentatively rely on the methods passed down by ancient virtuous ones, and briefly examine it with three methods: first, use samadhi to grind it; second, rely on the original practice to rectify it; and third, observe it with wisdom. As the sutra says: If you want to know true gold, test it with three methods, namely, burning, hammering, and grinding. It is the same for practitioners, it is difficult to distinguish. If you want to distinguish it, you also need three tests: first, you should work with him; if you cannot understand by working together, you should spend a long time with him; if you cannot understand by spending a long time together, observe with wisdom. Now, let us borrow this meaning to examine evil and correct, that is, when the state of phenomena arises in samadhi, evil
正難知者。當深入定心於彼境中不取不捨。但平等定住。若是善根之所發者。定力逾深善根彌發。若是魔所為。不久自壞。第二依本修治者。且如本修不凈觀禪。今則依本修不凈觀。若如是修。境界增明者則非偽也。若以本修治。漸漸壞滅者當知是邪也。第三智慧觀察者。觀所發相推驗根源。不見生處。深知空寂心不住著。邪當自滅。正當自現。如燒真金益其光色。若是偽金即當焦壞。此中真偽當知亦爾。定譬于磨。本治猶打。智慧觀察類之以燒。以此三驗邪正可得知也。
以是義故行者常應智慧觀察勿令此心墮于邪網當勤正念不取不著則能遠離是諸業障 第二對治中。言智慧觀察者。依自隨分所有覺慧。觀諸魔事察而治之。若不觀察則墮邪道。故云勿令墮于邪網。此是三種驗中第三智慧觀察也。言當勤正念不取不著者。總顯三中前之二法。以此大乘止門唯修理定更無別趣故。初定研。並依本修。更無別法。所以合說。但依本止門。不取不著者。邪不干正自然退散。若取著者則背正入邪。若不取著則因邪顯正。是故邪正之分要在著與不著。不著者無障不離。故云遠離是諸業障。如智度論云。除諸法實相其餘一切皆是魔事。偈云若分別憶想。即是魔羅網。不動不分別。是即為法印。此之謂也○第四簡偽異真中有二
【現代漢語翻譯】 現代漢語譯本： 對於難以辨別的現象，應當深入禪定，心專注于那個境界，不取不捨，只是平等地安住。如果是善根所引發的，那麼定力越深，善根就越發增長；如果是魔所為，不久就會自行壞滅。第二種是依據原本的修行方法來糾正。比如原本修習的是不凈觀禪（Asubha meditation，一種佛教禪修方法，通過觀想身體的不凈來克服貪慾），現在就依據原本的方法修習不凈觀。如果這樣修習，境界越來越明晰，那就不是虛假的。如果用原本的修行方法來糾正，境界卻漸漸壞滅，就應當知道這是邪法。第三種是用智慧來觀察，觀察所顯現的現象，推究其根源，不見其生起之處，深深地了知其空寂的本質，心不執著於它，邪法自然會消滅，正法自然會顯現。就像燒煉真金，會使其光澤更加明亮；如果是假金，就會焦化毀壞。這裡真偽的辨別也是如此。禪定可以比作磨礪，原本的修行方法可以比作捶打，智慧的觀察可以比作燒煉。用這三種方法來檢驗，邪正就可以得知。
因此，修行者應當經常用智慧來觀察，不要讓自己的心陷入邪網之中，應當勤于正念，不取不著，就能遠離這些業障。第二，在對治方法中，所說的『智慧觀察』，是依靠自己隨分隨力所擁有的覺悟智慧，來觀察各種魔事，仔細地辨察並加以糾正。如果不觀察，就會墮入邪道，所以說『不要讓自己的心陷入邪網之中』。這是三種檢驗方法中的第三種——智慧觀察。所說的『應當勤于正念，不取不著』，是總括地顯示了前面所說的兩種方法。因為大乘的止門（Samatha，佛教禪修中的止觀部分）唯有修習禪定，沒有其他的途徑，所以最初的禪定研習，以及依據原本的修行方法，都沒有其他的方法，因此合在一起說。只要依據原本的止門，不取不著，邪法就不會侵擾，正法自然會退散。如果取著，就會背離正法而進入邪法。如果不取著，就會因為邪法的出現而彰顯正法。所以，邪正的分辨關鍵在於是否執著。不執著就沒有障礙，也不會遠離正法，所以說『遠離這些業障』。如《智度論》（Mahaprajnaparamita-sastra，佛教論書）所說：『除了諸法的實相，其餘一切都是魔事。』偈頌說：『如果分別憶想，那就是魔羅（Mara，佛教中的魔王）的網。不動不分別，那就是法印（Dharma seal，佛法的印記）。』說的就是這個道理。第四，簡別虛偽和真實，其中有二：
【English Translation】 English version: Regarding what is difficult to discern, one should deeply enter samadhi (Samadhi, a state of meditative consciousness), focusing the mind on that state, neither grasping nor rejecting, but dwelling in equanimity. If it is generated by wholesome roots, the deeper the samadhi, the more the wholesome roots will flourish. If it is caused by Mara (Mara, the demon in Buddhism), it will soon perish on its own. The second is to correct based on the original practice. For example, if one originally practiced Asubha meditation (Asubha meditation, a Buddhist meditation practice that involves contemplating the impurity of the body to overcome desire), one should now rely on the original practice of Asubha meditation. If, by practicing in this way, the state becomes increasingly clear, then it is not false. If, by correcting with the original practice, the state gradually deteriorates, one should know that it is an evil path. The third is to observe with wisdom, examining the manifested phenomena, tracing their origins, not seeing their place of arising, deeply knowing their empty and silent nature, and the mind not clinging to them. Evil will naturally disappear, and the right will naturally appear. It is like refining true gold, which enhances its luster; if it is fake gold, it will be scorched and destroyed. The discernment of truth and falsehood here is also like this. Samadhi can be likened to grinding, the original practice to hammering, and wise observation to burning. By examining with these three methods, one can know what is evil and what is right.
Therefore, practitioners should always observe with wisdom, not allowing their minds to fall into the net of evil, and should diligently maintain right mindfulness, neither grasping nor clinging, so that they can be far from these karmic obstacles. Secondly, in the methods of counteracting, the 'wise observation' refers to relying on one's own wisdom, according to one's capacity, to observe various demonic events, carefully examining and correcting them. If one does not observe, one will fall into evil paths, so it is said, 'Do not let your mind fall into the net of evil.' This is the third of the three methods of examination—wise observation. The saying 'One should diligently maintain right mindfulness, neither grasping nor clinging' is a general display of the first two methods mentioned above. Because the Samatha (Samatha, the calming aspect of Buddhist meditation) gate of Mahayana (Mahayana, one of the two major traditions of Buddhism) only involves cultivating samadhi, there is no other path, so the initial study of samadhi and relying on the original practice have no other methods, and therefore they are spoken of together. As long as one relies on the original Samatha gate, neither grasping nor clinging, evil will not intrude, and the right will naturally retreat. If one grasps and clings, one will deviate from the right and enter the evil. If one does not grasp or cling, the right will be revealed because of the appearance of evil. Therefore, the distinction between evil and right lies in whether one clings or not. Without clinging, there is no obstacle and one does not depart from the right, so it is said, 'Far from these karmic obstacles.' As the Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra, a major treatise on the Perfection of Wisdom) says, 'Except for the true nature of all dharmas (Dharma, Buddhist teachings), everything else is the work of Mara (Mara, the demon in Buddhism).' The verse says, 'If there is discrimination and recollection, that is the net of Mara. Without movement or discrimination, that is the Dharma seal (Dharma seal, the mark of the Dharma).' This is what it means. Fourth, distinguishing between the false and the true, there are two aspects:
。初舉外內二定以別邪正。二若諸凡夫下對理事二定以明真偽。前中先明邪定。
應知外道所有三昧皆不離見愛我慢之心貪著世間名利恭敬故 謂我見我愛我慢之使常相應也。言貪著等者。內著邪定。外貪名利。又但一切禪定不能減損煩惱者皆不可據也○次明正定。
真如三昧者不住見相不住得相乃至出定亦無懈慢所有煩惱漸漸微薄 謂在定時而不味著。以亡心故不住見。以亡境故不住得。出定亦無恃定之慢。貪瞋癡漸薄。即是正定之相。故云真如乃至漸薄也○第二理事中先明理定。
若諸凡夫不習此三昧法得入如來種性無有是處 謂修大乘菩薩行者。要依此真如三昧。方入種性不退位中。除此更無能入之路。故云若諸凡夫乃至無有是處也。此中種性者。約位在十住已去不退位中辨也○次以修世間下明事定。
以修世間諸禪三昧多起味著依於我見系屬二界與外道共若離善知識所護則起外道見故 謂四禪四空等世間諸定及不凈安般等但取境相定。皆名世間定也。以味著定境故。不離於我故。云與外道共。共者同得此事定故。以其共故。若得善友護助之力。或可得入佛法。若離善友。則入邪道。也○第五示利益者。後世利益無量無邊。現世利益略陳十種。于中二。先總標。后別解。
複次
【現代漢語翻譯】 現代漢語譯本：首先，提出外定和內定這兩種禪定，用以區分邪正。 第二，如果所有凡夫都修習以下內容，則通過事定和理定這兩種禪定來辨明真偽。前面先說明邪定：
應當知道，所有外道的禪定都離不開見、愛、我慢之心，貪戀世間的名利恭敬。也就是說，我見、我愛、我慢這些煩惱始終相伴隨。說到貪戀等等，就是內心執著于邪定，外在貪圖名利。而且，一切不能減少煩惱的禪定，都是不可靠的。接下來闡明正定：
真如三昧（Tathata-samadhi，如實之定）的修行者，不住著于見相，不住著于得相，乃至出定之後也沒有懈怠和傲慢，所有的煩惱逐漸變得微薄。也就是說，在入定時不貪戀執著。因為沒有了心，所以不住著于見；因為沒有了境界，所以不住著于得。出定后也沒有依仗禪定的傲慢。貪、嗔、癡逐漸減少，這就是正定的表現。所以說，真如乃至逐漸微薄。
第二，在理事二定中，先說明理定：
如果所有凡夫不修習這種三昧法，想要進入如來的種性（Tathagata-gotra，如來之家族），是不可能的。也就是說，修習大乘菩薩行的人，必須依靠這種真如三昧，才能進入種性不退轉的地位。除了這個方法，沒有其他能夠進入的途徑。所以說，如果所有凡夫乃至不可能。這裡所說的種性，指的是位在十住之後的不退轉位。
接下來，通過修習世間禪定來說明事定：
修習世間的各種禪定三昧，大多會產生貪戀執著，依賴於我見，被繫縛在欲界和色界這兩界之中，與外道相同。如果離開善知識的護持，就會產生外道的見解。也就是說，四禪、四空等世間禪定，以及不凈觀、安般念等只取境界相的禪定，都稱為世間定。因為貪戀執著于禪定的境界，不離我見，所以說與外道相同。相同之處在於都能得到這種事定。正因為相同，如果得到善友的護持和幫助，或許可以進入佛法。如果離開善友，就會進入邪道。
第五，展示利益：後世的利益無量無邊，現世的利益簡略地陳述十種。其中分為兩部分：先總標，后別解。
再者
【English Translation】 English version: First, the two types of samadhi, external and internal, are presented to distinguish between the heretical and the correct. Second, if all ordinary people practice the following, the two types of samadhi, pertaining to principle and phenomena, are used to clarify the true and the false. The former first explains the heretical samadhi:
It should be known that all samadhis of externalists cannot be separated from the mind of views, attachment, and pride, greedily clinging to worldly fame, profit, respect. That is to say, the afflictions of self-view (Atma-drishti), self-love (Atma-sneha), and self-conceit (Atma-mana) are always associated. Speaking of greedily clinging, it means internally clinging to heretical samadhi, and externally coveting fame and profit. Moreover, all meditative stabilizations that cannot diminish afflictions are unreliable. Next, the correct samadhi is explained:
The practitioner of True Suchness Samadhi (Tathata-samadhi) does not dwell on the appearance of views, does not dwell on the appearance of attainment, and even after emerging from samadhi, there is no懈怠(xie dai, laxity) or arrogance. All afflictions gradually become subtle and thin. That is to say, one does not crave or cling while in samadhi. Because the mind is extinguished, one does not dwell on views; because the realm is extinguished, one does not dwell on attainment. There is no arrogance relying on samadhi even after emerging from samadhi. Greed, anger, and delusion gradually diminish, which is the manifestation of correct samadhi. Therefore, it is said, 'True Suchness' and 'gradually thin'.
Second, among the samadhis of principle and phenomena, the samadhi of principle is explained first:
If all ordinary people do not practice this samadhi method, it is impossible to enter the Tathagata-gotra (Tathagata-gotra, lineage of the Tathagatas). That is to say, those who practice the Mahayana Bodhisattva path must rely on this True Suchness Samadhi to enter the stage of non-retrogression in the lineage. There is no other way to enter besides this. Therefore, it is said, 'If all ordinary people' and 'impossible'. The term 'lineage' here refers to the stage of non-retrogression after the Ten Dwellings.
Next, the samadhi of phenomena is explained by practicing worldly meditative stabilizations:
Practicing various worldly samadhis mostly gives rise to craving and clinging, relying on self-view, being bound to the two realms of desire realm (Kama-dhatu) and form realm (Rupa-dhatu), being the same as externalists. If one is separated from the protection of a good teacher, one will give rise to the views of externalists. That is to say, worldly samadhis such as the Four Dhyanas (catuh-dhyana) and the Four Formless Absorptions (arupa-samapatti), as well as meditations that only grasp the characteristics of realms, such as impurity contemplation and Anapanasati (mindfulness of breathing), are all called worldly samadhis. Because one craves and clings to the realm of samadhi, and does not depart from self-view, it is said to be the same as externalists. The similarity lies in both being able to attain this samadhi of phenomena. Because of this similarity, if one obtains the protection and assistance of good friends, one may be able to enter the Buddhadharma. If one is separated from good friends, one will enter the heretical path.
Fifth, showing the benefits: the benefits in future lives are immeasurable and boundless, and the benefits in this life are briefly stated in ten ways. Among them, there are two parts: first, a general statement, and then a separate explanation.
Furthermore
精勤專心修學此三昧者現世當得十種利益云何為十一者常為十方諸佛菩薩之所護念 別解中。初一善友攝護益。以修此真如三昧故。諸佛菩薩法應護念令得勇猛勝進不退也○次四離障益。于中初二離外惡緣障。
二者不為諸魔惡鬼所能恐怖三者不為九十五種外道鬼神之所惑亂 謂初離天魔現形。后離外道邪惑○次二離內惑業障。
四者遠離誹謗甚深之法重罪業障漸漸微薄五者滅一切疑諸惡覺觀 謂先離惡業。后滅惑障。業中離誹謗等不起新業也。重罪漸薄者。重業輕也○次五行成堅固。
六者于諸如來境界信得增長七者遠離憂悔于生死中勇猛不怯八者其心柔和舍于憍慢不為他人所惱九者雖未得定於一切時一切境界處則能減損煩惱不樂世間十者若得三昧不為外緣一切音聲之所驚動 一于理信增。二處染不怯。三不為緣壞。四無世滋味。五得深禪定。別修止門竟○第二修觀中有三。初明修觀意。次辨觀相。后唯除下結觀分齊。
複次若人唯修于止則心沉沒或起懈怠不樂眾善遠離大悲是故修觀 前中言不樂眾善。失自利也。遠離大悲。失利他也○第二辨觀相中有四。初法相觀。即治前失自利過。二如是當念下明大悲觀。即治前失利他過。三作是思惟下明大愿觀。即成前大悲行。四以起如是下明精進
【現代漢語翻譯】 現代漢語譯本：精進專心修習這種三昧（Samadhi，一種精神集中狀態）的人，現世可以獲得十種利益。哪十種呢？第一，常常受到十方諸佛菩薩的護念（護持和憶念）。（別解中的第一種利益是善友攝護益，因為修習這種真如三昧的緣故，諸佛菩薩理應護念，使修行者能夠勇猛精進，不退轉。） 第二，不會被各種魔（Mara，佛教中阻礙修行的惡勢力）和惡鬼所恐怖。第三，不會被九十五種外道（非佛教的修行者）的鬼神所迷惑擾亂。（這是遠離外在惡緣的兩種障礙，前者是遠離天魔顯現形體，後者是遠離外道的邪說迷惑。） 第四，遠離誹謗甚深佛法的嚴重罪業障礙，罪業漸漸減輕。第五，滅除一切疑惑和各種不好的念頭。（這是遠離內在的迷惑和業障，前者是遠離惡業，後者是滅除迷惑。在惡業中，遠離誹謗等，不再產生新的惡業。重罪漸漸減輕，意味著嚴重的罪業變得輕微。） 第六，對於諸如來（Tathagata，佛的稱號）的境界，信心得以增長。第七，遠離憂愁和後悔，在生死輪迴中勇猛不怯懦。第八，內心變得柔和，捨棄驕慢，不被他人所惱。第九，即使尚未獲得禪定，在一切時、一切境界中，也能減少煩惱，不貪戀世間。第十，如果獲得三昧，不會被外界一切聲音所驚動。（這五種利益分別是：一，對真理的信心增長；二，處於染污的環境中也不怯懦；三，不被外緣破壞；四，沒有世俗的滋味；五，獲得甚深的禪定。以上是分別修習止（Samatha，止息雜念）門的內容。） 第二部分是修習觀（Vipassana，內觀）的內容，分為三個部分。首先說明修習觀的意圖，其次辨別觀的相狀，最後總結觀的界限。 進一步說，如果有人只修習止，那麼內心就會沉沒，或者產生懈怠，不喜好各種善行，遠離大悲心，所以要修習觀。（前面說不喜好各種善行，是失去自利；遠離大悲心，是失去利他。） 第二部分辨別觀的相狀，分為四個方面。首先是法相觀，用來對治前面失去自利的過失。其次是『如是當念』，說明大悲觀，用來對治前面失去利他的過失。第三是『作是思惟』，說明大愿觀，用來成就前面的大悲行。第四是『以起如是』，說明精進。
【English Translation】 English version: Those who diligently and attentively cultivate this Samadhi (state of mental concentration) will attain ten benefits in this present life. What are these ten? First, they will always be protected and remembered by all Buddhas and Bodhisattvas in the ten directions. (In the separate explanation, the first benefit is the protection and support of good friends. Because of cultivating this True Suchness Samadhi, Buddhas and Bodhisattvas should protect and remember them, enabling them to be courageous, vigorously advance, and not regress.) Second, they will not be terrified by various Maras (evil forces that hinder practice in Buddhism) and evil spirits. Third, they will not be confused or disturbed by the spirits of the ninety-five kinds of non-Buddhist practitioners (heretics). (These are two kinds of protection from external evil conditions, the former being freedom from the manifestation of heavenly demons, and the latter being freedom from the delusion of heretical teachings.) Fourth, they will be far from the heavy karmic obstacles of slandering the profound Dharma, and their sinful karma will gradually diminish. Fifth, they will extinguish all doubts and various unwholesome thoughts. (These are freedom from internal delusion and karmic obstacles, the former being freedom from evil karma, and the latter being the extinction of delusion. In evil karma, one avoids slander and the like, and does not create new evil karma. The gradual diminishing of heavy sins means that serious sins become lighter.) Sixth, their faith in the realm of all Tathagatas (an epithet of the Buddha) will increase. Seventh, they will be free from worry and regret, and will be courageous and unafraid in the cycle of birth and death. Eighth, their hearts will become gentle, they will abandon arrogance, and will not be troubled by others. Ninth, even if they have not yet attained Samadhi, they will be able to reduce afflictions and not be attached to the world at all times and in all circumstances. Tenth, if they attain Samadhi, they will not be disturbed by any external sounds. (These five benefits are: first, an increase in faith in the truth; second, not being timid in defiled environments; third, not being destroyed by external conditions; fourth, having no taste for the world; and fifth, attaining deep Samadhi. The above is the content of separately cultivating the Samatha (calm abiding) gate.) The second part is the content of cultivating Vipassana (insight meditation), which is divided into three parts. First, it explains the intention of cultivating Vipassana; second, it distinguishes the characteristics of Vipassana; and finally, it summarizes the limits of Vipassana. Furthermore, if someone only cultivates Samatha, then their mind will sink, or they will become lazy, not delight in various good deeds, and be far from great compassion. Therefore, one must cultivate Vipassana. (The previous statement that one does not delight in various good deeds is a loss of self-benefit; being far from great compassion is a loss of benefiting others.) The second part distinguishes the characteristics of Vipassana, which is divided into four aspects. First is the contemplation of the characteristics of the Dharma, which is used to counteract the fault of losing self-benefit mentioned earlier. Second is 'Thus, one should contemplate,' which explains the contemplation of great compassion, used to counteract the fault of losing the benefit of others mentioned earlier. Third is 'Making these thoughts,' which explains the contemplation of great vows, used to accomplish the great compassionate actions mentioned earlier. Fourth is 'By arising thus,' which explains diligence.
觀。即成前自利行。就初中明四非常觀。
修習觀者當觀一切世間有為之法無得久停須臾變壞一切心行唸唸生滅以是故苦應觀過去所念諸法恍惚如夢應觀現在所念諸法猶如電光應觀未來所念諸法猶如於云歘爾而起 初無常觀。二一切心行下明苦觀。三應觀下明無我觀。于中過去無體難追。現在剎那不住。當來本無積聚。但緣集歘有。不從十方來故也。
應觀世間一切有身悉皆不凈種種穢污無一可樂 四應觀世間下明不凈觀。此四除于常等四倒。配釋可知。
如是當念一切眾生從無始時來皆因無明所熏習故令心生滅已受一切身心大苦現在即有無量逼迫未來所苦亦無分齊難捨難離而不覺知眾生如是甚為可愍 悲觀中。先觀眾生三世重苦。次難捨下無心厭背故使苦無限也。后眾生如是下深發悲心也。
作是思惟即應勇猛立大誓願愿令我心離分別故遍於十方修行一切諸善功德盡其未來以無量方便救拔一切苦惱眾生令得涅槃第一義樂 大愿觀中因悲立愿。初即愿體。二遍於下明長時心。三以無量下明廣大心。四令得下明第一心也。
以起如是愿故於一切時一切處所有眾善隨已堪能不捨修學心無懈怠唯除坐時專念于止 精進可見。
若餘一切悉當觀察應作不應作 上結中。順理應作。違理不
【現代漢語翻譯】 現代漢語譯本： 觀察。即成就之前的自利行為。在最初的部分闡明四種非常觀。
修習觀行的人應當觀察一切世間的有為法，沒有什麼是能夠長久停留的，須臾之間就會變壞。一切心念行為，唸唸生滅。因此是苦，應當觀察過去所念的諸法，恍惚如夢；應當觀察現在所念的諸法，猶如電光；應當觀察未來所念的諸法，猶如雲朵突然升起。這是最初的無常觀。第二，『一切心行下』闡明苦觀。第三，『應觀下』闡明無我觀。其中，過去的已經沒有實體難以追尋，現在剎那不住，未來本來就沒有積聚，只是因緣聚合而突然產生，不是從十方而來的緣故。
應當觀察世間一切有身體的眾生，全部都是不乾淨的，種種污穢，沒有一樣可以令人喜樂。這是第四種，『應觀世間下』闡明不凈觀。這四種觀可以去除常、樂、我、凈四種顛倒。配合解釋就可以明白。
像這樣應當思念一切眾生，從無始以來，都是因為無明所熏習的緣故，使得心念生滅，已經承受一切身心的大苦。現在就有無量的逼迫，未來所受的苦也沒有邊際，難以捨棄難以脫離，卻不自覺知。眾生這樣實在是太可憐了。這是悲觀中的內容。首先觀察眾生三世的深重苦難。其次，『難捨下』說明因為沒有厭離背棄的心，所以苦難沒有窮盡。最後，『眾生如是下』深刻地發起悲憫之心。
這樣思維之後，就應當勇猛地立下大誓願，愿我的心遠離分別，因此遍於十方修行一切諸善功德，盡未來際，以無量方便救拔一切苦惱眾生，令他們得到涅槃第一義樂。這是大愿觀中，因為悲憫而立下誓願。最初是愿的具體內容。第二，『遍於下』闡明長遠之心。第三，『以無量下』闡明廣大之心。第四，『令得下』闡明第一之心。
因為發起這樣的誓願，所以在一切時一切處所，對於各種善行，隨著自己能夠做到的，不捨棄修學，心中沒有懈怠，只有在靜坐的時候，專心念止。
精進之心顯而易見。
如果其餘一切，都應當觀察應該做和不應該做。這是上面的總結。順應道理的就應該做，違背道理的就不應該做。
【English Translation】 English version: Observation. That is, accomplishing the preceding self-benefiting practice. In the initial part, clarify the four contemplations on impermanence.
Those who cultivate contemplation should observe that all conditioned dharmas in the world cannot remain for long and change and decay in an instant. All thoughts and actions arise and cease from moment to moment. Therefore, it is suffering. One should contemplate that the dharmas thought of in the past are vague like dreams; one should contemplate that the dharmas thought of in the present are like lightning flashes; one should contemplate that the dharmas thought of in the future are like clouds suddenly rising. This is the initial contemplation on impermanence. Second, 'all mental activities below' clarifies the contemplation on suffering. Third, 'one should contemplate below' clarifies the contemplation on no-self. Among them, the past has no substance and is difficult to trace, the present does not stay for an instant, and the future originally has no accumulation, but arises suddenly due to the gathering of conditions, not coming from the ten directions.
One should contemplate that all beings with bodies in the world are all impure, with various kinds of filth, and nothing is pleasing. This is the fourth, 'one should contemplate the world below' clarifies the contemplation on impurity. These four contemplations can remove the four inversions of permanence, pleasure, self, and purity. It can be understood with explanation.
In this way, one should think of all sentient beings, from beginningless time, all because of being熏習(xunxi, influenced) by ignorance, causing thoughts to arise and cease, and already enduring all the great suffering of body and mind. Now there is immeasurable逼迫(bipo, oppression), and the suffering to be received in the future has no limit, difficult to abandon and difficult to escape, but they are not aware of it. Sentient beings are so pitiful. This is the content in the contemplation of compassion. First, observe the deep suffering of sentient beings in the three times. Second, 'difficult to abandon below' explains that because there is no mind of厭背(yanbei, aversion) and turning away, the suffering is endless. Finally, 'sentient beings are like this below' deeply arouses a compassionate heart.
After thinking in this way, one should bravely make a great vow, wishing that my mind would be free from discrimination, and therefore practice all good merits throughout the ten directions, to the end of the future, using immeasurable means to rescue all suffering sentient beings, so that they may obtain the first meaning of Nirvana樂(le, bliss). This is in the contemplation of great vows, making vows because of compassion. The first is the specific content of the vow. Second, 'throughout below' clarifies the long-term mind. Third, 'with immeasurable below' clarifies the vast mind. Fourth, 'so that they may obtain below' clarifies the first mind.
Because of making such a vow, at all times and in all places, for all kinds of good deeds, according to what one is capable of, one does not abandon learning and practice, and there is no懈怠(xiedai, laziness) in the mind, only when sitting in meditation, one focuses on念止(nianzhi, cessation of thought).
The mind of diligence is obvious.
If everything else, one should observe what should be done and what should not be done. This is the summary above. What accords with reason should be done, and what violates reason should not be done.
應作故也。上來別修止觀竟○自下第三明雙運者。上來始習未淳。故動靜別修。今定慧修成。故能雙運。于中有三。初總標。次別辨。后總結。
若行若住若坐若臥若起皆應止觀俱行 別中有二。初約法明俱。后對障明俱前中二。初即止之觀。后即觀之止。
所謂雖念諸法自性不生而復即念因緣和合善惡之業苦樂等報不失不壞雖念因緣善惡業報而亦即念性不可得 前中言自性無生者。約非有義以明止也。業果不失者。約非無義以明觀也。此二不二故云即也。此順不動真際而建立諸法。良以非有即是非無故。能不捨止而修觀。次言雖念因緣即性不可得者。明即觀之止。此順不壞假名而說諸法實相。以非無即是非有故。能不捨觀而修止。此說時有前後。然在行心镕融不二。不二之性即是實性。理味在此。宜可思之。
若修止者對治凡夫住著世間能捨二乘怯弱之見 第二對障中。初修止者治於二過。謂正治凡夫人法二執貪樂世間。兼治二乘執五陰法見苦止怖。以止門無生除此等執也。
若修觀者對治二乘不起大悲狹劣心過遠離凡夫不修善根 次修觀者亦治二過。謂正治二乘狹劣之心。令普觀眾生起于大悲。兼治凡夫懈怠之心。令觀無常策修善行。
以是義故是止觀二門共相助成不相舍離若止
【現代漢語翻譯】 現代漢語譯本： 應該這樣做。上面已經分別講述了修習止觀的內容。下面第三部分說明止觀雙運。上面所說的開始修習時還不熟練，所以動和靜要分別修習。現在禪定和智慧已經修成，所以能夠止觀雙運。其中有三個部分：首先是總的標明，其次是分別辨析，最後是總結。
行走、站立、坐著、躺著、起身，都應該止觀同時進行。分別辨析中有兩個部分：首先是依據法來說明同時，然後是針對障礙來說明同時。前面的部分是即止之觀，後面的部分是即觀之止。
所謂雖然念及諸法自性不生（自性：事物本來的性質），但又立即念及因緣和合（因緣和合：各種條件聚合在一起）而成的善惡之業，以及苦樂等報應不會缺失和壞滅；雖然念及因緣所生的善惡業報，但也立即念及自性是不可得的。
前面所說的自性無生，是從非有（非有：不是真實存在）的角度來說明止。業果不失，是從非無（非無：不是完全沒有）的角度來說明觀。這兩者不是對立的，所以說是『即』。這是順應不動的真如實際（真如實際：事物真實的本性）而建立諸法。正因為非有即是非無，所以能夠不捨棄止而修習觀。接下來所說的雖然念及因緣，但自性不可得，是說明即觀之止。這是順應不壞的假名（假名：虛假的名字）而宣說諸法的實相（實相：事物真實的相貌）。因為非無即是非有，所以能夠不捨棄觀而修習止。這裡說的時候有先後順序，但在修行者的心中是融合而不二的。這不二的自性就是真實的自性。其中的道理和意味就在這裡，應該仔細思考。
如果修習止，可以對治凡夫（凡夫：指沒有開悟的人）執著世間，能夠捨棄二乘（二乘：聲聞和緣覺）怯弱的見解。第二部分是針對障礙來說明。首先，修習止可以對治兩種過失，即主要對治凡夫對人法二執（人法二執：對『我』和『法』的執著），貪戀世間。同時也能對治二乘執著五陰法（五陰法：色、受、想、行、識五種構成要素），因為害怕苦而停止不前。用止門（止門：修習止的方法）的無生（無生：沒有生滅）可以去除這些執著。
如果修習觀，可以對治二乘不生起大悲心（大悲心：對眾生苦難的同情和救助之心）的狹隘過失，遠離凡夫不修習善根（善根：行善的根本）。接下來，修習觀也能對治兩種過失，即主要對治二乘狹隘的心，使他們普遍地觀察眾生，生起大悲心。同時也能對治凡夫懈怠的心，使他們觀察無常（無常：事物變化不定），從而策勵自己修習善行。
因為這個緣故，止觀這兩個法門互相幫助成就，不互相舍離。如果修習止
【English Translation】 English version: It should be done this way. The above has separately explained the practice of Samatha-vipassana (止觀). The third part below explains the dual cultivation of Samatha-vipassana. The above mentioned that the initial practice was not yet proficient, so stillness and movement should be practiced separately. Now that Samatha (定) and Prajna (慧) have been cultivated, one can cultivate both Samatha-vipassana simultaneously. There are three parts to this: first, a general indication; second, separate analysis; and third, a conclusion.
Whether walking, standing, sitting, lying down, or getting up, one should practice both Samatha and Vipassana simultaneously. There are two parts to the separate analysis: first, explaining simultaneity based on the Dharma (法); and second, explaining simultaneity in relation to obstacles. The former part is Vipassana within Samatha, and the latter part is Samatha within Vipassana.
That is to say, although one contemplates that all Dharmas (諸法) are unproduced in their self-nature (自性), one also immediately contemplates that the good and evil karmas (善惡之業) arising from the aggregation of conditions (因緣和合), and the corresponding rewards of suffering and happiness, are not lost or destroyed; although one contemplates the good and evil karmic rewards arising from conditions, one also immediately contemplates that self-nature is unattainable.
The aforementioned 'self-nature is unproduced' explains Samatha from the perspective of non-existence (非有). 'Karmic results are not lost' explains Vipassana from the perspective of non-non-existence (非無). These two are not separate, hence the term 'immediately'. This establishes all Dharmas in accordance with the unmoving Suchness (真如實際). Precisely because non-existence is non-non-existence, one can cultivate Vipassana without abandoning Samatha. The following statement, 'although one contemplates conditions, self-nature is unattainable,' explains Samatha within Vipassana. This expounds the real aspect (實相) of all Dharmas in accordance with the indestructible provisional names (假名). Because non-non-existence is non-existence, one can cultivate Samatha without abandoning Vipassana. There is a sequence in the way this is described, but in the practitioner's mind, they are fused and non-dual. This non-dual self-nature is the true self-nature. The principle and meaning lie within this, and it should be carefully considered.
If one cultivates Samatha, one can counteract the attachment of ordinary beings (凡夫) to the world, and can abandon the timid views of the Two Vehicles (二乘). The second part addresses obstacles. First, cultivating Samatha can counteract two faults, namely, primarily counteracting the attachment of ordinary beings to the two attachments of self and Dharma (人法二執), and their craving for the world. At the same time, it can also counteract the Two Vehicles' attachment to the five skandhas (五陰法), stopping in fear of suffering. Using the Samatha gate (止門) of non-production (無生) can remove these attachments.
If one cultivates Vipassana, one can counteract the fault of the Two Vehicles not generating great compassion (大悲心), and can distance oneself from ordinary beings not cultivating roots of goodness (善根). Next, cultivating Vipassana can also counteract two faults, namely, primarily counteracting the narrow-mindedness of the Two Vehicles, enabling them to universally observe sentient beings and generate great compassion. At the same time, it can also counteract the laziness of ordinary beings, enabling them to observe impermanence (無常) and thereby encourage themselves to cultivate good deeds.
For this reason, these two gates of Samatha and Vipassana mutually assist each other to achieve, not abandoning each other. If one cultivates Samatha
觀不具則無能入菩提之道 第三結中言助成等者。如凡夫人。非不樂世間。無以勤修善行。約二乘人。非不怖生死無以起于大悲。是故二行不相離也。言若止觀不具不能入菩提道者。止觀相須。如鳥兩翼車之二輪。二輪不具則無運載之功。一翼若闕則無凌虛之勢。故云不具則不能入○自下第三明防退方法。于中有二。先明可退之人。后當知如來下明防退之法前中二。初標行劣。二以住於此下舉處釋成。
複次眾生初學是法欲求正信其心怯弱以住於此娑婆世界自畏不能常值諸佛親承供養懼謂信心難可成就意欲退者 以其內心既劣。外闕勝緣。信行難成故將退也○防退法中有二。初通舉聖意。后別引經證。前中二。初標聖善巧。二謂以專意下釋顯巧相。
當知如來有勝方便攝護信心謂以專意念佛因緣隨愿得生他方佛土常見於佛永離惡道 引經證中二。先引經。后常見佛下釋經文。
如修多羅說若人專念西方極樂世界阿彌陀佛所修善根迴向愿求生彼世界即得往生常見佛故終無有退若觀彼佛真如法身常勤修習畢竟得生住正定故 言若觀法身得畢竟往生等者。但往生之人約有三位。一如蓮華未開時信行未滿。未各不退。但以處無退緣故稱不退。二信位滿足已去。華開見佛。入十住位。得少分見法身。住正定位
【現代漢語翻譯】 現代漢語譯本：如果止和觀兩者不完備，就無法進入菩提之道。第三個結論中說『助成等者』，例如凡夫，如果不是因為喜愛世間，就沒有動力勤奮地修習善行；對於二乘人來說，如果不是因為畏懼生死，就不會生起大悲心。因此，這兩種行為是不可分離的。如果說止和觀兩者不完備就不能進入菩提道，是因為止和觀是相互需要的，就像鳥的兩隻翅膀和車的兩個輪子。沒有兩個輪子，車就無法執行；缺少一隻翅膀，鳥就無法在空中飛翔。所以說不完備就不能進入菩提道。下面第三部分說明防止退轉的方法，其中分為兩部分：先說明可能退轉的人，然後『當知如來下』說明防止退轉的方法。前面一部分分為兩部分：首先標明修行上的不足，其次『以住於此下』舉出所處的環境來解釋說明。 再次，眾生初學佛法，想要尋求真正的信心，但內心怯懦，因為居住在這個娑婆世界（Saha World，指充滿痛苦和煩惱的世界），自己害怕不能經常遇到諸佛，親自接受供養，擔心信心難以成就，想要退轉。因為他們的內心既懦弱，又缺乏殊勝的因緣，信心和修行難以成就，所以將要退轉。防止退轉的方法分為兩部分：首先總的說明佛的意願，然後分別引用經文來證明。前面一部分分為兩部分：首先標明佛的善巧方便，其次『謂以專意下』解釋顯明佛的善巧方便。 應當知道如來有殊勝的方便，攝護眾生的信心，就是以專心念佛的因緣，隨自己的願望得以往生到他方佛土，常見到佛，永遠脫離惡道。引用經文來證明，分為兩部分：先引用經文，然後『常見佛下』解釋經文。 如修多羅（Sutra，佛經）所說，如果有人專心念誦西方極樂世界（Western Pure Land of Ultimate Bliss）的阿彌陀佛（Amitabha Buddha），將所修的善根迴向，愿求往生到那個世界，就能得以往生，因為常見到佛，所以最終不會退轉。如果觀想阿彌陀佛的真如法身（Dharmakaya，佛的法性之身），經常勤奮地修習，最終必定能夠往生，安住于正定。如果說觀想法身就能最終往生等，往生的人大約有三種情況：一種是像蓮花未開放時，信和行還沒有圓滿，還沒有達到不退轉的程度，但因為所處的環境沒有退轉的因緣，所以稱為不退轉；一種是信位滿足后往生，蓮花開放見到佛，進入十住位，得到少分見到法身，安住于正定。
【English Translation】 English version: If both Samatha (calm abiding) and Vipassana (insight) are not complete, one cannot enter the path of Bodhi. In the third conclusion, it says 'those who assist in accomplishment,' such as ordinary people, if they did not enjoy the world, they would not be motivated to diligently cultivate good deeds; for those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), if they did not fear birth and death, they would not generate great compassion. Therefore, these two practices are inseparable. If it is said that one cannot enter the path of Bodhi if Samatha and Vipassana are not complete, it is because Samatha and Vipassana are mutually needed, like the two wings of a bird and the two wheels of a cart. Without two wheels, the cart cannot move; without one wing, the bird cannot fly in the sky. Therefore, it is said that incompleteness prevents entry into the path of Bodhi. The third part below explains the method of preventing regression, which is divided into two parts: first, it explains those who may regress, and then 'Dāng zhī Rúlái xià' (Know that the Tathagata below) explains the method of preventing regression. The first part is divided into two parts: first, it marks the inadequacy in practice, and second, 'Yǐ zhù yú cǐ xià' (By dwelling here below) cites the environment to explain and illustrate. Furthermore, when sentient beings initially learn the Dharma and seek true faith, their minds are timid because they live in this Saha World (Saha World, referring to a world full of suffering and afflictions), fearing that they cannot often encounter all Buddhas and personally receive offerings, worrying that faith is difficult to achieve, and wanting to regress. Because their minds are weak and they lack superior conditions, faith and practice are difficult to achieve, so they are about to regress. The method of preventing regression is divided into two parts: first, it generally explains the Buddha's intention, and then it specifically cites sutras to prove it. The first part is divided into two parts: first, it marks the Buddha's skillful means, and second, 'Wèi yǐ zhuānyì xià' (Called by focusing the mind below) explains and clarifies the Buddha's skillful means. One should know that the Tathagata has superior means to protect the faith of sentient beings, which is to use the cause of focusing the mind on the Buddha, to be reborn in other Buddha lands according to one's wishes, to see the Buddha often, and to be forever free from evil paths. Citing sutras to prove it is divided into two parts: first, citing the sutra, and then 'Cháng jiàn fó xià' (Often see the Buddha below) explains the sutra. As the Sutra (Sutra, Buddhist scripture) says, if a person single-mindedly recites the Amitabha Buddha (Amitabha Buddha) of the Western Pure Land of Ultimate Bliss (Western Pure Land of Ultimate Bliss), dedicates the good roots cultivated, and wishes to be reborn in that world, they will be able to be reborn, because they often see the Buddha, so they will ultimately not regress. If one contemplates the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature) of Amitabha Buddha and diligently cultivates it, one will surely be reborn and abide in right concentration. If it is said that contemplating the Dharmakaya will ultimately lead to rebirth, etc., there are approximately three situations for those who are reborn: one is like when the lotus flower has not yet opened, faith and practice have not yet been fulfilled, and the level of non-regression has not yet been reached, but because the environment does not have the causes of regression, it is called non-regression; one is reborn after the position of faith is fulfilled, the lotus flower opens and one sees the Buddha, enters the Ten Abodes, and obtains a small portion of seeing the Dharmakaya and abides in right concentration.
也。三者三賢位滿。入初地已去。證遍滿法身。生無邊佛土。如佛記龍樹菩薩等。住初地生凈土等也。此中畢竟等。是后二位也○第五勸修利益中有三。初總結前說。
已說修行信心分次說勸修利益分如是摩訶衍諸佛秘藏我已總說 二若有眾生下舉信謗損益。三當知過去下結勸修學。就信謗中二。初信受福勝。后其有眾生下明謗毀罪重。前中先約三慧總舉其益。
若有眾生欲于如來甚深境界得生正信遠離誹謗入大乘道當持此論思量修習究竟能至無上之道 后若人聞下。別顯三慧益相。于中初聞時益。
若人聞是法已不生怯弱當知此人定紹佛種必為諸佛之所授記 次假使有人下明思時益。
假使有人能化三千大千世界滿中眾生令行十善不如有人於一食頃正思此法過前功德不可為喻 后複次若人下明修行時益。于中三句。一時少德多。二假令下校量多相。三何以故下釋多所以。
複次若人受持此論觀察修行若一日一夜所有功德無量無邊不可得說假令十方一切諸佛各于無量無邊阿僧祇劫嘆其功德亦不能盡何以故謂法性功德無有盡故此人功德亦復如是無有邊際 第二謗毀罪重中四句。
其有眾生於此論中譭謗不信所獲罪報經無量劫受大苦惱 一謗成罪重。
是故眾生但應仰信不應
【現代漢語翻譯】 現代漢語譯本： 也。三者三賢位（指十住、十行、十回向）圓滿。入初地（歡喜地）以後，證得遍滿法身（佛的法身遍佈一切處），往生無邊佛土。如佛陀授記龍樹菩薩等，住于初地而往生凈土等。此中『畢竟』等，是指后二位（十行、十回向）也。 第五勸修利益分中有三點。首先總結前文所說。 『已說修行信心分，次說勸修利益分。如是摩訶衍（大乘）諸佛秘藏，我已總說。』二、『若有眾生』下，舉出信受和誹謗的損益。三、『當知過去』下，總結勸勉修學。就信受和誹謗中，分為兩部分。首先是信受的福德殊勝，然後是『其有眾生』下，說明誹謗毀壞的罪過深重。前一部分中，先總括性地說明三慧（聞慧、思慧、修慧）的利益。 『若有眾生欲于如來甚深境界得生正信，遠離誹謗，入大乘道，當持此論，思量修習，究竟能至無上之道。』後文『若人聞』下，分別顯示三慧的利益。其中首先是聽聞時的利益。 『若人聞是法已，不生怯弱，當知此人定紹佛種，必為諸佛之所授記。』其次『假使有人』下，說明思惟時的利益。 『假使有人能化三千大千世界滿中眾生，令行十善，不如有人於一食頃正思此法，過前功德不可為喻。』然後『複次若人』下，說明修行時的利益。其中有三句。一是時間少而功德多。二是『假令』下，校量多種情況。三是『何以故』下，解釋功德多的原因。 『複次若人受持此論，觀察修行，若一日一夜所有功德，無量無邊不可得說。假令十方一切諸佛各于無量無邊阿僧祇劫（無數個大劫）嘆其功德，亦不能盡。何以故？謂法性功德無有盡故，此人功德亦復如是，無有邊際。』第二，誹謗毀壞的罪過深重，分為四句。 『其有眾生於此論中譭謗不信，所獲罪報經無量劫受大苦惱。』一是誹謗造成的罪過深重。 『是故眾生但應仰信，不應』
【English Translation】 English version: Also, the three are the full completion of the Three Worthies positions (referring to the Ten Dwellings, Ten Practices, and Ten Dedications). After entering the first ground (Joyful Ground), one attains the pervasive Dharmakaya (the Buddha's Dharmakaya pervades everywhere) and is born in boundless Buddha lands. As the Buddha prophesied for Nagarjuna Bodhisattva (Longshu Pusa) and others, residing in the first ground and being born in pure lands, etc. Here, 'ultimately' etc., refers to the latter two positions (Ten Practices, Ten Dedications). The fifth section on encouraging practice and benefits has three points. First, it summarizes what was said earlier. 'Having spoken about the section on cultivating faith, next I will speak about the section on encouraging practice and benefits. Thus, I have generally spoken about the secret treasury of the Mahayana (Great Vehicle) Buddhas.' Second, 'If there are sentient beings' below, it cites the benefits and detriments of faith and slander. Third, 'Knowing the past' below, it concludes by encouraging study and practice. Regarding faith and slander, it is divided into two parts. First is the supreme merit of faith, and then 'If there are sentient beings' below, it explains the heavy sin of slander and destruction. In the first part, it first generally explains the benefits of the Three Wisdoms (Hearing Wisdom, Thinking Wisdom, Cultivating Wisdom). 'If there are sentient beings who wish to generate correct faith in the profound realm of the Tathagata (Rulai), stay away from slander, and enter the Great Vehicle path, they should uphold this treatise, contemplate and cultivate it, and ultimately be able to reach the unsurpassed path.' Later, 'If a person hears' below, it separately shows the benefits of the Three Wisdoms. Among them, first is the benefit of hearing. 'If a person hears this Dharma and does not become timid, know that this person will definitely inherit the Buddha-seed and will surely be prophesied by all the Buddhas.' Next, 'If there is someone' below, it explains the benefit of thinking. 'If there is someone who can transform the sentient beings filling the three thousand great thousand worlds, causing them to practice the ten good deeds, it is not as good as someone who correctly contemplates this Dharma for the duration of a single meal; the merit surpasses the former and cannot be compared.' Then, 'Furthermore, if a person' below, it explains the benefit of practicing. Among them, there are three sentences. First, little time, much merit. Second, 'If' below, comparing many situations. Third, 'Why is it so' below, explaining the reason for much merit. 'Furthermore, if a person upholds this treatise, observes and cultivates it, the merit of even one day and one night is immeasurable and boundless and cannot be spoken of. Even if all the Buddhas in the ten directions each praised its merit for immeasurable, boundless asamkhya kalpas (countless great eons), they could not exhaust it. Why is it so? Because the merit of the Dharmata (Dharma-nature) is inexhaustible, this person's merit is also like this, without limit.' Second, the sin of slander and destruction is heavy, divided into four sentences. 'If there are sentient beings who slander and disbelieve in this treatise, the sinful retribution they obtain will cause them to suffer great distress for immeasurable kalpas.' First, the sin caused by slander is heavy. 'Therefore, sentient beings should only look up to and believe, and should not'
譭謗 二是故下誡勸止謗。
以深自害亦害他人斷絕一切三寶之種 三以深自害下釋罪重意。
以一切如來皆依此法得涅槃故一切菩薩因之修行入佛智故 四以一切如來下轉釋斷三寶之義。此中二句。初約果人依之得涅槃。后約因人依之得菩提。菩提涅槃即是法寶。佛僧可知。由譭謗乖此。故斷三實也。
當知過去菩薩已依此法得成凈信現在菩薩今依此法得成凈信未來菩薩當依此法得成凈信。是故眾生應勤修學 結勸中。三世菩薩同行此法。更無異路。故應勤修學也。正宗竟。
諸佛甚深廣大義我今隨順總持說回此功德如法性普利一切眾生界 偈頌流通中。初二句。結上所說。于中上句結義。下句結文。后二句迴向利益。上句明德廣。下辨遐沾也。
大乘起信論義記卷下末(終)
【現代漢語翻譯】 現代漢語譯本： 譭謗：第二點，因此下文告誡勸阻譭謗的行為。 『以深自害亦害他人斷絕一切三寶之種』：第三點，『以深自害下』解釋罪行深重的意義。 『以一切如來皆依此法得涅槃（Nirvana，寂滅）故，一切菩薩（Bodhisattva，覺有情）因之修行入佛智故』：第四點，『以一切如來下』轉變解釋斷絕三寶（佛、法、僧）的意義。這裡有兩句。第一句從果位之人依靠此法證得涅槃來說。第二句從因位之人依靠此法證得菩提（Bodhi，覺悟）來說。菩提和涅槃就是法寶。佛寶和僧寶可以類推得知。因為譭謗違背了這些，所以斷絕了三寶的真實存在。 『當知過去菩薩已依此法得成凈信，現在菩薩今依此法得成凈信，未來菩薩當依此法得成凈信。是故眾生應勤修學』：總結勸勉中，過去、現在、未來三世的菩薩都奉行此法，沒有其他道路可走，所以應當勤奮修學。正宗部分結束。 『諸佛甚深廣大義，我今隨順總持說，回此功德如法性，普利一切眾生界』：偈頌流通部分。前兩句總結以上所說，其中上句總結意義，下句總結文字。后兩句迴向功德利益，上句說明功德廣大，下句說明恩澤深遠。 《大乘起信論義記》卷下末（終）
【English Translation】 English version: Slander: Secondly, therefore, the following warns against and dissuades from slander. 『Because it deeply harms oneself and also harms others, cutting off the seeds of all the Three Jewels (Triratna)』 : Thirdly, 『Because it deeply harms oneself』 below explains the meaning of the gravity of the offense. 『Because all Tathagatas (如來，Thus Come Ones) attain Nirvana (涅槃，liberation) by relying on this Dharma (法，teachings), and all Bodhisattvas (菩薩，enlightenment beings) cultivate it to enter the wisdom of the Buddha』 : Fourthly, 『Because all Tathagatas』 below transforms and explains the meaning of cutting off the Three Jewels. There are two sentences here. The first sentence speaks of those in the fruition position attaining Nirvana by relying on this Dharma. The second sentence speaks of those in the causal position relying on it to attain Bodhi (菩提，enlightenment). Bodhi and Nirvana are the Dharma Jewel. The Buddha Jewel and Sangha (僧伽，community) Jewel can be inferred. Because slander goes against these, it cuts off the reality of the Three Jewels. 『Know that past Bodhisattvas have already attained pure faith by relying on this Dharma, present Bodhisattvas are now attaining pure faith by relying on this Dharma, and future Bodhisattvas will attain pure faith by relying on this Dharma. Therefore, sentient beings should diligently cultivate and study it』 : In the concluding exhortation, Bodhisattvas of the past, present, and future all practice this Dharma; there is no other path to take. Therefore, one should diligently cultivate and study it. The main section ends. 『The profound and vast meaning of all Buddhas, I now follow and summarize in verse, dedicating this merit to the nature of Dharma, universally benefiting all realms of sentient beings』 : In the verse of dissemination, the first two lines summarize what was said above, with the first line summarizing the meaning and the second line summarizing the text. The last two lines dedicate the merit and benefits, with the first line clarifying the greatness of the merit and the second line distinguishing the far-reaching grace. The end of the last part of the Commentary on the Awakening of Faith in the Mahayana, Volume 2.