T44n1847_大乘起信論義記別記

大正藏第 44 冊 No. 1847 大乘起信論義記別記

No. 1847 [cf. Nos. 1666, 1846]

大乘起信論別記

崇福寺沙門法藏撰

釋題目。頌中敬意。佛寶中義。法寶中藏義。用大唯善義。覺不覺義。釋隨染二相義。釋本覺義本有修生義。生滅因緣中七科義。生滅中一科義。染法熏中四科義。凈法熏中七科義。略科文。分別發趣中四種發心義。科釋正行義。色心不二中一義。釋賴耶識有惑義。如來藏中恒沙功德義。生滅不生滅和合成梨耶義。九相義。真如二義。智凈不思議相義。覺體相中四鏡義。始本相依文。染法熏習中無明妄心各有二義。凈分緣起中有四句義。生滅門中真妄緣起義。法身義。真妄心境四句義。二諦無礙義。二諦義。染凈義。如來藏。四謗義。

一釋題目者。大乘有七義故。名為大乘一道上故。論云。於二乘為上。故名大乘。二能至大處故。論云。諸佛最大。是大乘能至。故名大。三大人所乘故論云。諸佛大人乘是故。四能辨大事故。論云。能滅眾生大苦。與大利益事。故名為大。五大士所乘。亦名多人所乘。論云。觀音等諸大菩薩之所乘。故名為大。六盡法源底故。論云。能盡一切諸法底。故名為大。七攝法周備故

【現代漢語翻譯】現代漢語譯本：大正藏第 44 冊 No. 1847 大乘起信論義記別記

No. 1847 [cf. Nos. 1666, 1846]

大乘起信論別記

崇福寺沙門法藏撰

解釋題目。讚頌中的敬意。佛寶中的意義。法寶中的藏義。使用『大』的唯一善義。覺與不覺的意義。解釋隨染二相的意義。解釋本覺的意義，本有與修生的意義。生滅因緣中的七科義。生滅中的一科義。染法熏習中的四科義。凈法熏習中的七科義。簡略地分科文章。分別發趣中的四種發心義。分科解釋正行義。色心不二中的一個意義。解釋阿賴耶識有迷惑的意義。如來藏中恒河沙數功德的意義。生滅與不生滅和合成為阿梨耶的意義。九相義。真如二義。智凈不可思議相義。覺體相中的四鏡義。始本相依的文句。染法熏習中無明妄心各自的兩個意義。凈分緣起中的四個句子義。生滅門中真妄緣起的意義。法身義。真妄心境的四句義。二諦無礙義。二諦義。染凈義。如來藏。四種誹謗義。

一、解釋題目：大乘有七種意義，所以名為大乘。一、因為是通往上的道路，所以《論》中說：『對於二乘來說是上的，所以名為大乘。』二、能夠到達大的地方，所以《論》中說：『諸佛最大，是大乘能夠到達的。』所以名為大。三、因為是大人所乘坐的，所以《論》中說：『諸佛大人乘坐它，所以是。』四、能夠辨別大的事情，所以《論》中說：『能夠滅除眾生的大苦，給予大利益的事情。』所以名為大。五、大士所乘坐的，也叫多人所乘坐的，所以《論》中說：『觀音等諸大菩薩所乘坐的。』所以名為大。六、窮盡法的源頭和底蘊，所以《論》中說：『能夠窮盡一切諸法的底蘊。』所以名為大。七、包含的法周全完備，所以

【English Translation】 English version: Taisho Tripitaka Volume 44, No. 1847 Commentary on the Awakening of Faith in the Mahayana - Separate Notes

No. 1847 [cf. Nos. 1666, 1846]

Separate Notes on the Awakening of Faith in the Mahayana

Composed by the Shramana Fazang of Chongfu Temple

Explaining the title. Reverence in the verses. The meaning within the Buddha Jewel (Buddha-ratna). The meaning of the treasury within the Dharma Jewel (Dharma-ratna). The meaning of using 'Great' as uniquely good. The meaning of awakening and non-awakening. Explaining the meaning of the two aspects of following defilement. Explaining the meaning of original awakening, the meaning of inherent and cultivated. The seven categories of meaning within the causes and conditions of arising and ceasing. One category of meaning within arising and ceasing. The four categories of meaning within the perfuming of defiled dharmas. The seven categories of meaning within the perfuming of pure dharmas. Briefly categorizing the text. The meaning of the four types of generating the aspiration for enlightenment within distinguishing the initiation. Categorizing and explaining the meaning of right practice. One meaning within the non-duality of form and mind. Explaining the meaning of the Alaya-consciousness having delusion. The meaning of the merits like the sands of the Ganges within the Tathagatagarbha (Tathāgatagarbha). The meaning of the combination of arising and ceasing and non-arising and non-ceasing becoming the Alaya (Ālaya). The meaning of the nine aspects. The two meanings of Suchness (Tathātā). The meaning of the inconceivable aspect of wisdom and purity. The meaning of the four mirrors within the aspect of the nature of awakening. The sentences of the mutual reliance of beginning and original. Within the perfuming of defiled dharmas, the two meanings of ignorance and deluded mind each. The meaning of the four sentences within the origination of pure division. The meaning of the origination of true and false within the gate of arising and ceasing. The meaning of the Dharmakaya (Dharmakāya). The four sentences of the true and false mind and realm. The meaning of the unobstructedness of the two truths. The meaning of the two truths. The meaning of defilement and purity. The Tathagatagarbha. The meaning of the four slanders.

Explaining the title: Mahayana (Mahāyāna) has seven meanings, therefore it is called Mahayana. 1. Because it is the path to the highest, therefore the Treatise says: 'It is superior to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), therefore it is called Mahayana.' 2. It is able to reach the great place, therefore the Treatise says: 'The Buddhas are the greatest, and the Mahayana is able to reach it.' Therefore it is called Great. 3. Because it is what great people ride, therefore the Treatise says: 'The great Buddhas ride it, therefore it is.' 4. It is able to discern great matters, therefore the Treatise says: 'It is able to extinguish the great suffering of sentient beings and give great benefit.' Therefore it is called Great. 5. It is what great Bodhisattvas ride, and it is also called what many people ride, therefore the Treatise says: 'It is what great Bodhisattvas such as Avalokiteshvara (Avalokiteśvara) ride.' Therefore it is called Great. 6. It exhausts the source and bottom of the Dharma, therefore the Treatise says: 'It is able to exhaust the bottom of all Dharmas.' Therefore it is called Great. 7. The Dharmas it contains are complete and thorough, therefore

。論云。如般若中佛說摩訶衍義無量無邊。以是因緣故名為大。又釋大乘有三義。一辨名有四。一約法有三。謂三大二運。如下論說。二約行有七。如集論等辨。三約人法有七。如十二門論說。四直辨大。即當法為因。苞含為義。又辨乘義。寄喻為名。運載為功。體能合舉。故云大乘。又論云。乘大性故。名為大乘。解云。此即真性該周。故云大。即所乘也。妙智乘之。故云乘。即能乘也。依主釋也。論云。亦乘亦大。名為大乘。此即當體智慧運轉。故名乘。性廣博故名大。此持業釋。二明體性有二。一正以無分別智為乘體。兼即攝所依真如及余勝行等。二正以真如為乘體。智等亦兼攝。以彼皆為真所成故。三業用有二。一約三佛性義。如佛性論。自性為所乘。引出為能乘。至得果為乘所至處。此中所乘是乘(去聲)能乘此是乘(平聲)二約運因成果義有三。一執行令增。二運惑令滅。三運理令顯。初是能。后二是所。此即是涅槃中三德謂般若。解脫。法身。文是三轉依。如集論說。一心轉。謂真性現故。二道轉。謂行漸增故。三對轉謂惑障滅故。文此論中。破和合識等是轉滅。顯現法身是轉顯。智純凈是轉增。余義準之。一言大乘起信者有二門四義。初心境門中。一大乘是能起。信心是所起。故云大乘之起信也。二

【現代漢語翻譯】論中說，正如《般若經》中佛陀所說，摩訶衍（Mahayana，大乘）的意義是無量無邊的。因為這個緣故，它被稱為『大』。此外，解釋大乘有三重含義。第一是辨別名稱，有四種方式。一是依據法，有三種，即三大二運，如下面的論述所說。二是依據修行，有七種，如《集論》等所辨析的。三是依據人法，有七種，如《十二門論》所說。四是直接辨別『大』，即以法為因，以包容為義。又辨別『乘』的意義，以比喻為名，以運載為功用。體和能可以合在一起說，所以稱為『大乘』。又論中說：『因為乘載大的體性，所以名為大乘。』解釋說，這指的是真如（Tathata，事物的真實本性）的體性周遍一切，所以稱為『大』，即所乘載的。妙智乘載它，所以稱為『乘』，即能乘載的。這是依主釋（一種梵文語法結構）。論中說：『既是乘載，又是大的，名為大乘。』這指的是當體智慧運轉，所以名為『乘』，體性廣大博大，所以名為『大』。這是持業釋（另一種梵文語法結構）。第二是闡明體性，有兩種方式。一是直接以無分別智（non-discriminating wisdom）為乘的體性，兼帶攝取所依的真如以及其他殊勝的修行等。二是直接以真如為乘的體性，智慧等也兼帶攝取，因為它們都是由真如所成就的。第三是業用，有兩種方式。一是依據三佛性（three Buddha-nature）的意義，如《佛性論》所說，自性為所乘，引出為能乘，到達證果為乘所至之處。這裡，『所乘』的『乘』是去聲（指動詞，乘載），『能乘』的『乘』是平聲（指名詞，乘具）。二是依據運因成果的意義，有三種。一是執行使之增長，二是運除煩惱使之滅除，三是執行真理使之顯現。第一個是能，后兩個是所。這指的是涅槃（Nirvana，寂滅）中的三德，即般若（Prajna，智慧）、解脫（Liberation）、法身（Dharmakaya，法性身）。文中的意思是三種轉依（three transformations），如《集論》所說。一是心轉，即真性顯現的緣故。二是道轉，即修行逐漸增長的緣故。三是對轉，即煩惱障礙滅除的緣故。本文中，破除和合識等是轉滅，顯現法身是轉顯，智慧純凈是轉增，其餘的意義可以類推。一言以蔽之，《大乘起信論》有二門四義。在初心境門中，一大乘是能生起者，信心是所生起者，所以稱為『大乘之起信』。

【English Translation】 The treatise states, as the Buddha said in the Prajna Sutra, the meaning of Mahayana (Great Vehicle) is immeasurable and boundless. It is called 'Great' because of this reason. Furthermore, there are three meanings in explaining Mahayana. The first is to distinguish the name, which has four aspects. One is based on the Dharma (law, teaching), which has three aspects, namely the three greatnesses and two movements, as discussed in the following treatise. The second is based on practice, which has seven aspects, as analyzed in the Samgraha-vākya (Compendium of Topics). The third is based on person and Dharma, which has seven aspects, as discussed in the Twelve Gates Treatise. The fourth is to directly distinguish 'Great,' which takes the Dharma as the cause and encompassing as the meaning. Also, distinguish the meaning of 'Vehicle,' using metaphor as the name and conveyance as the function. The essence and ability can be mentioned together, so it is called 'Great Vehicle'. Moreover, the treatise states: 'Because it carries the great nature, it is called Mahayana.' The explanation is that this refers to the nature of Tathata (suchness, the true nature of things) pervading everything, so it is called 'Great,' which is what is carried. Wonderful wisdom carries it, so it is called 'Vehicle,' which is what carries. This is a possessive compound (a type of Sanskrit grammatical structure). The treatise states: 'It is both carrying and great, so it is called Mahayana.' This refers to the inherent intelligence operating, so it is called 'Vehicle,' and the nature is vast and broad, so it is called 'Great.' This is a descriptive compound (another type of Sanskrit grammatical structure). The second is to clarify the essence, which has two aspects. One is to directly take non-discriminating wisdom as the essence of the vehicle, also including the dependent Tathata and other excellent practices. The second is to directly take Tathata as the essence of the vehicle, also including wisdom, because they are all accomplished by Tathata. The third is the function, which has two aspects. One is based on the meaning of the three Buddha-natures, as stated in the Treatise on Buddha-nature, self-nature is what is carried, bringing forth is what carries, and reaching the attainment of the fruit is where the vehicle arrives. Here, the 'carrying' of 'what is carried' is in the falling tone (referring to the verb, to carry), and the 'carrying' of 'what carries' is in the even tone (referring to the noun, vehicle). The second is based on the meaning of moving the cause to achieve the result, which has three aspects. One is to move it to increase, the second is to move afflictions to eliminate them, and the third is to move the truth to reveal it. The first is the ability, and the latter two are what is acted upon. This refers to the three virtues in Nirvana (cessation), namely Prajna (wisdom), Liberation, and Dharmakaya (Dharma body). The meaning in the text is the three transformations, as stated in the Samgraha-vākya. One is the transformation of mind, because the true nature appears. The second is the transformation of the path, because practice gradually increases. The third is the transformation of opposition, because afflictions and obstacles are eliminated. In this text, breaking the combined consciousness is the transformation of elimination, revealing the Dharmakaya is the transformation of manifestation, and pure wisdom is the transformation of increase. The remaining meanings can be inferred by analogy. In a nutshell, the Awakening of Faith in the Mahayana has two gates and four meanings. In the gate of the initial mind and object, Mahayana is what can arise, and faith is what arises, so it is called 'The Awakening of Faith in the Mahayana'.

起信是能信。大乘是所信。故云大乘之起信。二體用門中。一約攝用歸體辨。即此信心。是真如內熏及外緣所成。不異本故。是真故。起信即是大乘。故云大乘起信。二直就業用辨。謂此信心即廣博。故云大。即從微至著。運轉義故。名之為乘。即是起信。亦是大乘。故云大乘起信耳。第二頌內第三敬意中。一頌四句。增數有四。一或總為一。謂所為事也。二或分為二。謂上句所為人。余句所成益。三或離為三。謂初句所為人。中間二句所成行。末後一句所至德。四或散為四。謂初句所為人。第二句所離過。第三句成德。第四句所至德。第三佛寶中。或總為一。謂是佛也。或總為二。謂初頌明用。后頌二句明體相。或為三。謂初頌中二句明報身。后一句明化身。或為四。謂于報中。上句明心。下句明色。第四法寶內功德藏者。藏有三義。一蘊積義。積法內弘故。二含攝義。收攝內外故。三出生義。流德成益故。理法中有此三義。望自性德有初義。望彼教行果有後二義。行果復有二義。行果各自積德有初義。更望自性及望理有第二義。果望行教有出生義。行望果教俱有出生義。教望前立三得具三義可知。第五立義分內。問。何故前明體大中。通一切法。不簡染凈及其相用。唯是其善。不通不善。答。體大理曰通諸法。不

【現代漢語翻譯】現代漢語譯本起信是能信之心，大乘是所信之法。所以說『大乘起信』。在體用門中，一是就攝用歸體來辨析，即此信心，是真如（Tathata，如實）內熏及外緣所成就，與本性不相異，所以是真實的。起信即是大乘，所以說『大乘起信』。二是直接就其事業功用辨析，認為此信心即是廣博的，所以稱為『大』；即是從微小到顯著，具有運轉的意義，所以名為『乘』。即是起信，也是大乘，所以說『大乘起信』罷了。第二頌內第三敬意中，一頌四句，增數有四種情況。一是或者總合為一，指所要成就的事業。二是或者分為二，指上句是所為之人，其餘句是所成就的利益。三是或者分為三，指初句是所為之人，中間兩句是所成就的修行，最後一句是所達到的德行。四是或者分散為四，指初句是所為之人，第二句是所遠離的過失，第三句是所成就的德行，第四句是所達到的德行。第三佛寶中，或者總合為一，指的就是佛。或者總合為二，指初頌說明佛的功用，后兩句說明佛的體相。或者分為三，指初頌中的兩句說明報身（Sambhogakaya，受用身），后一句說明化身（Nirmanakaya，應化身）。或者分為四，在報身中，上句說明心，下句說明色。第四法寶內，功德藏，『藏』有三種含義。一是蘊積義，積累法內在弘揚的功德。二是含攝義，收攝內外一切功德。三是出生義，流出功德成就利益。理法中具有這三種含義。就自性功德而言，有第一種含義；就教、行、果而言，有後兩種含義。行果又有兩種含義。行果各自積累功德，有第一種含義；再就自性以及理而言，有第二種含義。果就修行和教法而言，有出生義；修行就果和教法而言，都具有出生義。教法就前述三種情況而言，可以具備這三種含義。第五立義分內，問：為什麼前面說明體大時，貫通一切法，不區分染凈及其相用，只說是其善，不貫通不善？答：體大的道理在於貫通諸法，不

【English Translation】 English version 'Arising of Faith' refers to the ability to believe. 'Mahayana' (Great Vehicle) is what is believed. Hence, it is called 'The Awakening of Faith in the Mahayana'. In the Two Aspects of Essence and Function, firstly, it is analyzed from the perspective of integrating function back into essence, meaning this faith is accomplished by the internal influence of Tathata (True Thusness) and external conditions. It is not different from the original nature, hence it is genuine. 'Arising of Faith' is the Mahayana, therefore it is called 'The Awakening of Faith in the Mahayana'. Secondly, it is analyzed directly from the perspective of its activities and functions, considering this faith to be vast and extensive, hence it is called 'Great'; it progresses from the subtle to the manifest, possessing the meaning of movement, hence it is named 'Vehicle'. It is the 'Arising of Faith', and also the Mahayana, therefore it is simply called 'The Awakening of Faith in the Mahayana'. In the third section of the second verse, regarding reverence, one verse has four lines, with four possible ways to enumerate them. Firstly, it can be considered as a whole, referring to the endeavor to be accomplished. Secondly, it can be divided into two, referring to the person for whom it is done in the first line, and the benefits achieved in the remaining lines. Thirdly, it can be divided into three, referring to the person for whom it is done in the first line, the practices accomplished in the middle two lines, and the virtues attained in the last line. Fourthly, it can be divided into four, referring to the person for whom it is done in the first line, the faults avoided in the second line, the virtues accomplished in the third line, and the virtues attained in the fourth line. In the third section, regarding the Buddha Jewel, it can be considered as a whole, referring to the Buddha. Or it can be considered as two parts, with the first verse explaining the function of the Buddha, and the latter two lines explaining the essence and characteristics of the Buddha. Or it can be divided into three, with the first two lines of the first verse explaining the Sambhogakaya (Reward Body), and the last line explaining the Nirmanakaya (Transformation Body). Or it can be divided into four, within the Reward Body, the upper line explains the mind, and the lower line explains the form. In the fourth section, regarding the Dharma Jewel, the 'Treasury of Merits' has three meanings. Firstly, the meaning of accumulation, accumulating merits internally to propagate the Dharma. Secondly, the meaning of containing, encompassing all merits, both internal and external. Thirdly, the meaning of producing, emanating merits to accomplish benefits. The Dharma of Principle possesses these three meanings. In terms of inherent virtues, it has the first meaning; in terms of teaching, practice, and result, it has the latter two meanings. Practice and result also have two meanings. Practice and result each accumulate merits, having the first meaning; further, in terms of inherent nature and principle, it has the second meaning. The result, in terms of practice and teaching, has the meaning of production; practice, in terms of result and teaching, both have the meaning of production. The teaching, in terms of the aforementioned three situations, can possess all three meanings. In the fifth section, regarding the division of establishing meaning, question: Why, when explaining the Greatness of Essence earlier, does it encompass all dharmas, without distinguishing between defilement and purity, or their characteristics and functions, only referring to their goodness, and not encompassing non-goodness? Answer: The principle of the Greatness of Essence lies in encompassing all dharmas, not

得簡別。若真如外別有無明為不善體者。有多種過。且以二義顯之。一者同於外道執冥性常。以其自有。不從因生故。二者眾生畢竟無有得解脫義。以有自體不可斷故。生則常生。亦可恒不生也。有此過故。真如之外。不得別立無明作不善體。不善等法。亦不得作真如相用。若是相用。亦有多過。且以二義釋之。一者因果雜亂過。隨彼善因應得苦果。二者聖人證得真如。應起不善惡業。有此過故。不善不得作真如相用。問。若爾不善不應以真如作體。答。正以不善之法。用彼真如作體故。以違不相應。則名不善。又由違真故不離真。違真故不是用也。第六。釋本覺本不覺。各有三門。一開義。二由起。三和合。初者。本覺有三義。一無不覺義。二有本覺義。三無本覺義。不覺亦三義。一無本覺義。二有不覺義。三滅不覺義。二由起者。由無不覺故。得有本覺。由有本覺故。得成不覺成不覺故。名無本覺也。由無本覺故。得有不覺。由有不覺故。得有性滅。故名滅不覺也。又由不覺中有無本覺義故。得有本覺義。又由本覺中有無不覺義故。得有滅不覺義。又由本覺中有本覺義故。不覺中得有無本覺義也。又上諸義相由。各各無二。共合成三句。又依本覺得成不覺。不覺能知名義。得成始覺。始覺成故。不覺則滅。不覺則

【現代漢語翻譯】現代漢語譯本：得簡別（需要區分）。如果真如之外另有無明作為不善的本體，就會有多種過失。這裡用兩種情況來說明。一是類似於外道執著于冥性是常存的，因為它自己存在，不從因緣產生。二是眾生最終無法得到解脫，因為無明有其自身本體，無法斷除。這樣，生則永遠生，或者永遠不生。因為有這些過失，所以真如之外，不能另外設立無明作為不善的本體。不善等法，也不能作為真如的相用。如果是相用，也會有很多過失。這裡用兩種情況來說明。一是因果雜亂的過失，隨順善因反而會得到苦果。二是聖人證得真如，反而會生起不善的惡業。因為有這些過失，所以不善不能作為真如的相用。問：如果這樣，不善不應該以真如作為本體。答：正是因為不善之法，用真如作為本體，因為與真如的體性相違背、不相應，所以稱為不善。又因為違背真如的緣故，所以不離真如。違背真如的緣故，所以不是真如的妙用。第六，解釋本覺和本不覺，各有三個方面。一是開顯意義，二是由何而起，三是和合。首先，本覺有三種意義：一是沒有不覺的意義，二是具有本覺的意義，三是沒有本覺的意義。不覺也有三種意義：一是沒有本覺的意義，二是具有不覺的意義，三是滅除不覺的意義。二是由何而起：因為沒有不覺，所以才能有本覺。因為有本覺，所以才能成就（顯現）不覺。成就（顯現）不覺，就叫做沒有本覺。因為沒有本覺，所以才能有不覺。因為有不覺，所以才能有自性滅除，所以叫做滅除不覺。又因為不覺中具有沒有本覺的意義，所以才能有本覺的意義。又因為本覺中具有沒有不覺的意義，所以才能有滅除不覺的意義。又因為本覺中具有本覺的意義，所以不覺中才能具有沒有本覺的意義。以上這些意義相互依存，各自無二，共同合成三種句式。又依靠本覺才能成就（顯現）不覺，不覺能夠知曉名義，才能成就始覺。始覺成就，不覺就滅除了。

【English Translation】 English version: Discernment is necessary. If, apart from True Suchness (真如), there exists Ignorance (無明) as the substance of non-virtue, there would be many faults. Let's illustrate this with two points. First, it would be similar to the heretics who cling to primordial nature as being permanent, because it exists on its own and does not arise from causes. Second, sentient beings would ultimately have no possibility of attaining liberation, because Ignorance has its own substance and cannot be severed. Thus, birth would be perpetual, or perhaps never occur at all. Because of these faults, one cannot establish Ignorance as the substance of non-virtue apart from True Suchness. Non-virtuous dharmas, etc., also cannot be considered as the functions of True Suchness. If they were functions, there would be many faults. Let's illustrate this with two points. First, there would be the fault of mixing cause and effect, where following virtuous causes would result in suffering. Second, sages who realize True Suchness would give rise to non-virtuous and evil actions. Because of these faults, non-virtue cannot be considered as the function of True Suchness. Question: If that's the case, non-virtue should not take True Suchness as its substance. Answer: Precisely because non-virtuous dharmas use True Suchness as their substance, they are called non-virtuous because they contradict and are not in accordance with True Suchness. Furthermore, because they contradict True Suchness, they do not depart from True Suchness. Because they contradict True Suchness, they are not the wonderful function of True Suchness. Sixth, explaining Original Enlightenment (本覺) and Original Non-Enlightenment (本不覺), each has three aspects. First, revealing the meaning; second, how they arise; and third, their combination. First, Original Enlightenment has three meanings: one, the meaning of no non-enlightenment; two, the meaning of having Original Enlightenment; and three, the meaning of no Original Enlightenment. Non-Enlightenment also has three meanings: one, the meaning of no Original Enlightenment; two, the meaning of having Non-Enlightenment; and three, the meaning of extinguishing Non-Enlightenment. Second, how they arise: because there is no non-enlightenment, there can be Original Enlightenment. Because there is Original Enlightenment, Non-Enlightenment can be accomplished (manifested). Accomplishing (manifesting) Non-Enlightenment is called having no Original Enlightenment. Because there is no Original Enlightenment, there can be Non-Enlightenment. Because there is Non-Enlightenment, there can be self-nature extinction, so it is called extinguishing Non-Enlightenment. Furthermore, because Non-Enlightenment has the meaning of no Original Enlightenment, there can be the meaning of Original Enlightenment. Furthermore, because Original Enlightenment has the meaning of no Non-Enlightenment, there can be the meaning of extinguishing Non-Enlightenment. Furthermore, because Original Enlightenment has the meaning of Original Enlightenment, Non-Enlightenment can have the meaning of no Original Enlightenment. These meanings are mutually dependent, each without duality, and together form three statements. Furthermore, relying on Original Enlightenment, Non-Enlightenment can be accomplished (manifested), and Non-Enlightenment can understand names and meanings, so Initial Enlightenment (始覺) can be accomplished. When Initial Enlightenment is accomplished, Non-Enlightenment is extinguished.

滅故。始覺則同本覺同本覺故。則無始覺。無始覺故。則無不覺。無不覺故。則無生滅門。唯一真如門也。是故當知至心源時。唯是真如。無生滅。無生滅故。亦不可說真如。豈有三身之別。但隨眾生染機故。故說三身等也。第七隨染生二相中。問。隨何染得生此相。答。此有三。一智凈相。隨自心中無明法力熏習等。而起不思議業。隨生染機而現形化用。二此二俱隨自染而起。由斷自染。方能起用故。不思議業相亦爾。隨自染中。三俱隨他染。謂諸菩薩修萬行得佛果等皆是隨眾生無明故有此事。若廢染機。即無修無得一味相也。第八問。本覺既是真如。何故名覺。答。凡言覺有二義。一覺察義。謂染所不能染故。即是斷障義。二覺照義。謂自體顯照一切諸法。即鑒達義。但染則本來自離。德則未曾別現。故其義本自有之。故云本覺。又由此二義。除二障。顯二果。並性成就。其始覺中亦有二義同前。但始覺起為異。染窮始覺。不異本覺。何以故。由二義故。一以無是本覺起。隨染所成。無別性故。二覺至心源。同本覺故。無始覺之異。是故唯有一覺具二義也。一又窮此義。亦無二相。謂染離與德之現。現即染離。故唯一真覺也。又由染本性離。無染可離。德本性彰。無德可現。故其真覺無覺也。是故遠離覺所覺。無

【現代漢語翻譯】現代漢語譯本滅故：因為滅盡了妄念，所以迴歸本覺（Buddha-nature）。始覺則同本覺：始覺（initial enlightenment）與本覺（original enlightenment）相同，因為它們本質上是相同的。同本覺故，則無始覺：因為與本覺相同，所以沒有所謂的始覺。無始覺故，則無不覺：因為沒有始覺，所以也沒有不覺（non-enlightenment）。無不覺故，則無生滅門：因為沒有不覺，所以沒有生死流轉之門。唯一真如門也：只有真如（Tathata，the ultimate reality）之門。是故當知至心源時，唯是真如：因此，應當知道當達到心源時，只有真如。無生滅：沒有生滅。無生滅故，亦不可說真如：因為沒有生滅，所以也不能說真如。豈有三身之別：哪裡還有法身（Dharmakaya）、報身（Sambhogakaya）、應身（Nirmanakaya）三身的區別呢？但隨眾生染機故，故說三身等也：只是隨順眾生的染污根機，所以才說有三身等等。第七隨染生二相中：在隨順染污而產生的兩種現象中。問：隨何染得生此相？：問：隨順什麼樣的染污才能產生這種現象？答：此有三：答：有三種。一智凈相：一是智慧清凈之相。隨自心中無明法力熏習等，而起不思議業：隨順自心中無明（ignorance）的法力熏習等等，而產生不可思議的業。隨生染機而現形化用：隨順眾生染污的根機而顯現形體和化用。二此二俱隨自染而起：二是這兩種現象都隨順自身的染污而產生。由斷自染，方能起用故：因為只有斷除自身的染污，才能起作用。不思議業相亦爾：不可思議業的現象也是如此。隨自染中：隨順自身的染污。三俱隨他染：三是都隨順他人的染污。謂諸菩薩修萬行得佛果等皆是隨眾生無明故有此事：所謂的諸位菩薩修行各種善行而證得佛果等等，都是隨順眾生的無明才會有這些事情。若廢染機，即無修無得一味相也：如果廢除染污的根機，就沒有修行和證得，只有唯一真如的境界。第八問：本覺既是真如，何故名覺？：第八問：本覺既然是真如，為什麼還稱為覺？答：凡言覺有二義：答：凡是說到覺，有兩種含義。一覺察義：一是覺察的含義。謂染所不能染故，即是斷障義：就是說染污所不能染著，也就是斷除障礙的含義。二覺照義：二是覺照的含義。謂自體顯照一切諸法，即鑒達義：就是說自體顯現照耀一切諸法，也就是鑑別通達的含義。但染則本來自離，德則未曾別現：但是染污本來就是遠離的，功德則未曾特別顯現。故其義本自有之，故云本覺：所以這些含義本來就具有，所以稱為本覺。又由此二義，除二障，顯二果：又由此兩種含義，可以去除兩種障礙，顯現兩種果報。並性成就：並且本性成就。其始覺中亦有二義同前：在始覺中也有兩種含義與前面相同。但始覺起為異：但是始覺的生起有所不同。染窮始覺，不異本覺：染污窮盡時，始覺與本覺沒有差別。何以故？由二義故：為什麼呢？因為兩種含義的緣故。一以無是本覺起，隨染所成，無別性故：一是因為沒有什麼是本覺所生起的，隨順染污所成就的，沒有別的自性。二覺至心源，同本覺故：二是覺悟達到心源時，與本覺相同。無始覺之異：沒有始覺的差別。是故唯有一覺具二義也：所以只有一種覺悟，具備兩種含義。一又窮此義，亦無二相：一又窮盡這個含義，也沒有兩種現象。謂染離與德之現：就是說染污的遠離和功德的顯現。現即染離，故唯一真覺也：顯現就是染污的遠離，所以只有唯一真覺。又由染本性離，無染可離：又因為染污的本性是遠離的，沒有染污可以遠離。德本性彰，無德可現：功德的本性是彰顯的，沒有功德可以顯現。故其真覺無覺也：所以真覺是沒有覺悟的。是故遠離覺所覺，無：因此，遠離能覺和所覺，沒有

【English Translation】 English version Extinction: Because the deluded thoughts are extinguished, one returns to the original enlightenment (Buddha-nature). Initial enlightenment is the same as original enlightenment: Initial enlightenment (Shijue) is the same as original enlightenment (Benjue) because they are essentially the same. Because it is the same as original enlightenment, there is no initial enlightenment: Because it is the same as original enlightenment, there is no so-called initial enlightenment. Because there is no initial enlightenment, there is no non-enlightenment: Because there is no initial enlightenment, there is no non-enlightenment. Because there is no non-enlightenment, there is no gate of birth and death: Because there is no non-enlightenment, there is no gate of birth and death. There is only the gate of True Thusness: There is only the gate of True Thusness (Tathata, the ultimate reality). Therefore, one should know that when reaching the source of the mind, there is only True Thusness: Therefore, one should know that when reaching the source of the mind, there is only True Thusness. No birth and death: There is no birth and death. Because there is no birth and death, True Thusness cannot be spoken of either: Because there is no birth and death, True Thusness cannot be spoken of either. How can there be a distinction between the Three Bodies?: How can there be a distinction between the Dharmakaya (Dharma Body), Sambhogakaya (Reward Body), and Nirmanakaya (Transformation Body)? But according to the defiled potential of sentient beings, the Three Bodies are spoken of: It is only in accordance with the defiled potential of sentient beings that the Three Bodies, etc., are spoken of. Seventh, in the two aspects arising from defilement: Question: What defilement does one follow to give rise to this aspect?: Question: What kind of defilement does one follow to give rise to this phenomenon? Answer: There are three: Answer: There are three. First, the aspect of pure wisdom: First, the aspect of pure wisdom. Following the force of ignorance in one's own mind, etc., one arises inconceivable karma: Following the force of ignorance (Avidya) in one's own mind, etc., one arises inconceivable karma. Following the defiled potential of sentient beings, forms and transformations appear: Following the defiled potential of sentient beings, forms and transformations appear. Second, both of these arise from one's own defilement: Second, both of these phenomena arise from one's own defilement. Because only by cutting off one's own defilement can one function: Because only by cutting off one's own defilement can one function. The aspect of inconceivable karma is also like this: The phenomenon of inconceivable karma is also like this. In one's own defilement: Following one's own defilement. Third, all follow the defilement of others: Third, all follow the defilement of others. The so-called Bodhisattvas cultivating myriad practices and attaining Buddhahood, etc., are all due to the ignorance of sentient beings: The so-called Bodhisattvas cultivating various good deeds and attaining Buddhahood, etc., are all due to the ignorance of sentient beings that these things exist. If the defiled potential is abandoned, there is no cultivation or attainment, only the aspect of one taste: If the defiled potential is abandoned, there is no cultivation or attainment, only the state of one True Thusness. Eighth question: Since original enlightenment is True Thusness, why is it called enlightenment?: Eighth question: Since original enlightenment is True Thusness, why is it called enlightenment? Answer: Generally speaking, enlightenment has two meanings: Answer: Generally speaking, when enlightenment is mentioned, there are two meanings. First, the meaning of awareness: First, the meaning of awareness. That which cannot be defiled by defilement, that is, the meaning of cutting off obstacles: That which cannot be defiled by defilement, that is, the meaning of cutting off obstacles. Second, the meaning of illumination: Second, the meaning of illumination. That is, the self illuminates all dharmas, that is, the meaning of discernment and understanding: That is, the self illuminates all dharmas, that is, the meaning of discernment and understanding. But defilement is originally separate, and merit has never been particularly manifested: But defilement is originally separate, and merit has never been particularly manifested. Therefore, these meanings are inherent, so it is called original enlightenment: Therefore, these meanings are inherent, so it is called original enlightenment. Moreover, by these two meanings, two obstacles are removed and two fruits are manifested: Moreover, by these two meanings, two obstacles can be removed and two fruits can be manifested. And the nature is accomplished: And the nature is accomplished. In initial enlightenment, there are also two meanings that are the same as before: In initial enlightenment, there are also two meanings that are the same as before. But the arising of initial enlightenment is different: But the arising of initial enlightenment is different. When defilement is exhausted, initial enlightenment is no different from original enlightenment: When defilement is exhausted, initial enlightenment is no different from original enlightenment. Why? Because of two meanings: Why? Because of two meanings. First, because there is nothing that original enlightenment arises from, it is accomplished by following defilement, and there is no separate nature: First, because there is nothing that original enlightenment arises from, it is accomplished by following defilement, and there is no separate nature. Second, when enlightenment reaches the source of the mind, it is the same as original enlightenment: Second, when enlightenment reaches the source of the mind, it is the same as original enlightenment. There is no difference in initial enlightenment: There is no difference in initial enlightenment. Therefore, there is only one enlightenment with two meanings: Therefore, there is only one enlightenment with two meanings. First, exhausting this meaning, there are also no two aspects: First, exhausting this meaning, there are also no two aspects. That is, the separation of defilement and the manifestation of merit: That is, the separation of defilement and the manifestation of merit. Manifestation is the separation of defilement, so there is only one true enlightenment: Manifestation is the separation of defilement, so there is only one true enlightenment. Moreover, because the nature of defilement is separation, there is no defilement to separate from: Moreover, because the nature of defilement is separation, there is no defilement to separate from. The nature of merit is manifested, and there is no merit to manifest: The nature of merit is manifested, and there is no merit to manifest. Therefore, true enlightenment is without enlightenment: Therefore, true enlightenment is without enlightenment. Therefore, being far away from the knower and the known, there is no:

覺而不彰。一切覺故名佛。第九真如門約本義說。故文云。一切眾生本來常住入于涅槃。無始覺之義。唯約修生說。以本無今有為始覺故。本覺之義。約修生本有說。以對始覺說本覺故。如文應知智凈相等。約本有修生說。故文云。本覺隨染生二相故。問。智凈與始覺何異。答。其實不別。以始覺即是本覺隨染作故。今約所對不同。故說有異。異相者。謂本覺約染成於智凈。治染還本。為本之對。名為始覺。又以本覺成始。更無異法。從此義故。總名本有。不論真如門。但約生滅緣起中說本耳。又以始覺契本。方名本覺。若離始覺。一切不成。從此義故。總名修生。又以本作始覺。說本名修生本有。此之同義。唯一緣起。猶如圓珠。隨舉一門。無不收盡。第十因緣有三義。一凈心為因。無明為緣。二妄境為緣。本識為因。此二如疏。三以前因緣為因。后因緣為緣。以本來融通一心故。思準之。此中因緣。但是所由義。與所成生滅不別。其心與無明合邊。即是因緣。亦無別法。即攬此諸法積聚整合。名為眾生。是即真心為眾生體。五意及識為眾生相。是故唯一心也。意是依止義。前三是本末依。謂末依本故。名本為意。后二是粗細依。謂粗依細故。名細為意。粗識更無所依之義。故不名意。但有了別。單名識也。三界唯

【現代漢語翻譯】現代漢語譯本：覺悟而不顯揚。因為覺悟一切，所以名為佛（Buddha）。第九真如門（Ninth True Thusness Gate）是從根本意義上說的，所以文中說：『一切眾生本來常住，入于涅槃（Nirvana）』，沒有無始覺（beginningless enlightenment）的意義。只從修生（cultivation-originated）的角度來說，因為本來沒有現在有，所以稱為始覺。本覺（original enlightenment）的意義，是從修生本有的角度來說的，因為針對始覺而說本覺。如文中所說，應知智凈相等，是從本有修生的角度來說的，所以文中說：『本覺隨染生二相故』。問：智凈（wisdom purity）與始覺有什麼不同？答：實際上沒有區別，因為始覺就是本覺隨著染污而產生的。現在因為所針對的對象不同，所以說有差異。差異之處在於：本覺通過染污成就智凈，去除染污迴歸本源，是針對本源而言的，名為始覺。又因為本覺成就始覺，沒有其他不同的法。因此，總稱為本有，不論真如門，只從生滅緣起中說本源。又因為始覺契合本覺，才名為本覺。如果離開始覺，一切都不能成就。因此，總稱為修生。又因為本覺作為始覺，說本覺名為修生本有。這其中的相同意義，唯一是緣起（dependent origination），猶如圓珠，隨便舉出一個方面，沒有不能全部包含的。第十因緣（causation）有三種意義：一是凈心（pure mind）為因，無明（ignorance）為緣；二是妄境（illusory realm）為緣，本識（fundamental consciousness）為因，這兩種情況如疏中所說；三是以以前的因緣為因，以後的因緣為緣，因為本來融通一心。思考並參照這些。這其中的因緣，只是所由的意義，與所成就的生滅沒有區別。心與無明結合的方面，就是因緣，也沒有其他不同的法。就是聚集這些法，積聚整合，名為眾生（sentient beings），這就是真心（true mind）為眾生體，五意（five intentions）及識（consciousness）為眾生相，所以唯一是心。意是依止的意義，前三是本末依，即末依本，所以稱本為意。后二是粗細依，即粗依細，所以稱細為意。粗識沒有可以依止的意義，所以不稱為意，只有了別，單名單名識。三界（three realms）唯

【English Translation】 English version: Enlightenment without display. Because of being enlightened to all, it is called Buddha (Buddha). The Ninth True Thusness Gate (Ninth True Thusness Gate) speaks from the fundamental meaning, so the text says: 'All sentient beings are originally permanent and dwell in Nirvana (Nirvana),' without the meaning of beginningless enlightenment. It only speaks from the perspective of cultivation-originated, because what was originally non-existent now exists, so it is called initial enlightenment. The meaning of original enlightenment is spoken from the perspective of cultivation-originated inherent, because original enlightenment is spoken in response to initial enlightenment. As the text says, one should know that wisdom purity and so on are spoken from the perspective of inherent cultivation-originated, so the text says: 'Original enlightenment gives rise to two aspects following defilement.' Question: What is the difference between wisdom purity (wisdom purity) and initial enlightenment? Answer: In reality, there is no difference, because initial enlightenment is original enlightenment arising with defilement. Now, because the objects being addressed are different, it is said that there is a difference. The difference lies in: original enlightenment achieves wisdom purity through defilement, removing defilement and returning to the source, which is in response to the source, and is called initial enlightenment. Furthermore, because original enlightenment achieves initial enlightenment, there is no other different dharma. Therefore, it is generally called inherent. It does not discuss the True Thusness Gate, but only speaks of the source within arising and ceasing dependent origination. Furthermore, because initial enlightenment accords with original enlightenment, it is then called original enlightenment. If one departs from initial enlightenment, nothing can be achieved. Therefore, it is generally called cultivation-originated. Furthermore, because original enlightenment serves as initial enlightenment, saying that original enlightenment is called cultivation-originated inherent. The only common meaning in this is dependent origination (dependent origination), like a round pearl, no matter which aspect is mentioned, none is not fully encompassed. The Tenth Causation (causation) has three meanings: first, pure mind (pure mind) is the cause, ignorance (ignorance) is the condition; second, illusory realm (illusory realm) is the condition, fundamental consciousness (fundamental consciousness) is the cause, these two situations are as described in the commentary; third, the previous causes and conditions are the cause, and the subsequent causes and conditions are the condition, because they are originally integrated into one mind. Think about and refer to these. The causation here is only the meaning of what is caused, and there is no difference from the arising and ceasing that is achieved. The aspect where the mind and ignorance combine is causation, and there is no other different dharma. It is the gathering of these dharmas, accumulating and forming, called sentient beings (sentient beings), which is the true mind (true mind) as the body of sentient beings, the five intentions (five intentions) and consciousness (consciousness) as the characteristics of sentient beings, so it is only the mind. Intention is the meaning of reliance, the first three are the reliance of the root and branch, that is, the branch relies on the root, so the root is called intention. The latter two are the reliance of coarse and fine, that is, the coarse relies on the fine, so the fine is called intention. Coarse consciousness has no meaning of reliance, so it is not called intention, it only has discernment, and is simply called consciousness. The three realms (three realms) are only

心者。謂是本末通融。具凈心五意及識等。皆從心起者。從不相應心起。妄念生者。從相應心起。以相應心緣三細中現識境故。無心外境可以分別。故云分別自心也。若照境唯心時。心終不自取心。即能緣心盡。故云心不見心也。無明起所識。是真心與無明合時。能取自性凈故。唯佛窮了。地上證一分。故云少分知。粗惑依細惑起。細惑更無所依。故云忽然起。同經中無始無明。無有染法始於無明故也。問。無明動真如成染心。何故染心無明緣。約位辨粗細。真心是其因。而不論優劣。答。以染法有差別。真心唯一味故也。根本智有二類。一修起如理智。二真如本覺智。世間智亦二。一修生如量智。二本覺隨染智。以染心睻動。違不動平等本覺之智。故名煩惱礙。又無明不了即動是靜故。是以動中不能差別而知。智礙也。第十一生滅相中無明有二義。一通。能成二心。二別。能成細心。故云無明滅故境界滅。又云無明滅故不相應心滅。境界亦二義。一通。是所成。二別。能起三粗心。是故無明有通能及別能。境界有通所及別能。是故境界亦能亦所。無明唯能無所也。第十二。四熏習中。染熏亦二。初通。后別。前中無明熏真有妄心者。是業相也。不覺念起者。能見相也。現妄境者。是境界相也。屬三細也。今其念者。

【現代漢語翻譯】現代漢語譯本心，指的是本末通融，具足凈心五意以及識等等，都是從心而起的。妄念是從不相應心而起，而妄念的產生是從相應心而起，因為相應心緣於三細中的現識境。沒有心外的境界可以分別，所以說『分別自心』。如果照見境界唯是心時，心終究不能自己取心，那麼能緣的心也就窮盡了，所以說『心不見心』。無明生起所識，是真心與無明結合時，能取自性清凈的緣故，只有佛才能徹底明瞭，地上菩薩只能證得一部分，所以說『少分知』。粗的迷惑依于細的迷惑而生起，細的迷惑則沒有所依，所以說『忽然起』，如同經中所說的無始無明，沒有染法開始於無明之前。問：無明擾動真如而成就染心，為什麼染心以無明為緣，從位次上辨別粗細，真心是它的因，而不論優劣？答：因為染法有差別，而真心只有一種味道。根本智有兩類：一是修起如理智，二是真如本覺智。世間智也有兩種：一是修生如量智，二是本覺隨染智。因為染心昏昧擾動，違背了不動平等的本覺之智，所以叫做煩惱障。又因為無明不了達動就是靜，因此在動中不能分辨而知，是智障。第十一生滅相中，無明有兩種含義：一是通義，能成就二心；二是別義，能成就細心。所以說『無明滅故境界滅』，又說『無明滅故不相應心滅』。境界也有兩種含義：一是通義，是所成就；二是別義，能生起三粗心。因此無明有通能和別能，境界有通所和別能，所以境界既能也是所，而無明只有能沒有所。第十二，四熏習中，染熏也有兩種：一是通義，二是別義。前一種中，無明薰染真如而有妄心，這是業相。不覺念起，這是能見相。顯現妄境，這是境界相，屬於三細。現在這個念頭是...

【English Translation】 English version The 'mind' refers to the all-encompassing nature that integrates the root and the branches, possessing the pure mind's five aspects of intention (凈心五意) and consciousness (識), all of which arise from the mind. Deluded thoughts arise from the non-corresponding mind (不相應心), while the arising of deluded thoughts stems from the corresponding mind (相應心), because the corresponding mind is conditioned by the manifestation-consciousness realm (現識境) within the three subtle aspects (三細). There is no external realm outside the mind that can be distinguished, hence the saying 'distinguishing one's own mind'. If one illuminates the realm as being solely the mind, the mind ultimately cannot grasp itself, and thus the mind that can condition ceases, hence the saying 'the mind does not see the mind'. The arising of ignorance (無明) gives rise to what is cognized, because when the true mind (真心) combines with ignorance, it can grasp the purity of its own nature. Only the Buddha can fully understand this, while bodhisattvas on the grounds (地上) can only realize a portion of it, hence the saying 'knowing a small part'. Coarse delusions arise dependent on subtle delusions, while subtle delusions have no dependence, hence the saying 'arising suddenly', like the beginningless ignorance (無始無明) in the sutras, where no defiled dharma begins before ignorance. Question: Ignorance agitates the Suchness (真如), resulting in the defiled mind. Why does the defiled mind take ignorance as its condition, distinguishing coarseness and subtlety from the perspective of stages, with the true mind as its cause, without discussing superiority or inferiority? Answer: Because defiled dharmas have differences, while the true mind has only one flavor. Fundamental wisdom (根本智) has two categories: first, cultivated-arisen wisdom that accords with principle (修起如理智); second, Suchness's original-awakening wisdom (真如本覺智). Worldly wisdom also has two types: first, cultivated-born measuring wisdom (修生如量智); second, original-awakening wisdom that follows defilement (本覺隨染智). Because the defiled mind is obscured and agitated, it violates the unmoving, equal original-awakening wisdom, hence it is called the affliction-obstacle (煩惱礙). Furthermore, because ignorance does not understand that movement is stillness, it cannot differentiate and know within movement, which is the wisdom-obstacle (智礙). In the eleventh aspect of arising and ceasing (生滅相), ignorance has two meanings: first, a general meaning, capable of accomplishing the two minds; second, a specific meaning, capable of accomplishing the subtle mind. Therefore, it is said 'when ignorance ceases, the realm ceases', and also 'when ignorance ceases, the non-corresponding mind ceases'. The realm also has two meanings: first, a general meaning, being what is accomplished; second, a specific meaning, capable of giving rise to the three coarse minds. Therefore, ignorance has both general capability and specific capability, and the realm has both general what-is-accomplished and specific capability, so the realm is both capable and what-is-accomplished, while ignorance only has capability and not what-is-accomplished. In the twelfth, within the four perfumings (四熏習), defiled perfuming also has two types: first, a general meaning; second, a specific meaning. In the former, ignorance perfuming the Suchness results in the deluded mind, which is the karma-aspect (業相). The arising of non-awakening thought is the capable-of-seeing aspect (能見相). The manifestation of the deluded realm is the realm-aspect (境界相), belonging to the three subtle aspects. Now, this thought is...

六粗中初二也。著者次二也。后二如論文。別中。增長念者。六粗中初二也。取者。次二也。后二是業果。非所論也。若爾。何故上文境界緣故生六相耶。釋云。前據通論。此約別克。以論后二是妄心之化用。非親從境生也。妄心熏中。業識通合三細。從初名熏者。熏于根本無明。迷動細故。依此細動業。受變易業苦故。經云。無明住地緣無漏業因。得變易報也。此之謂也。事識中亦具三粗。熏枝末無明。粗動造業。受分段苦也。根本無明迷理性。熏真如。成業相等三。枝末無明迷境界。熏本識。起事識。凈熏中。真如妄染法心各有能熏所熏。互為能所。染法中。真如無能熏義。事識熏中有四劣。一能熏之識自淺薄故。二望所熏真如猶懸遠故。三不覺知有末那賴耶故。四不覺知有法執相故。是故不能疾得菩提也。意熏四勝。翻前劣故。謂能熏深厚徹五意故。餘三可知。是故望大菩提速疾得也。此二熏習。是真如內熏妄心。有此厭求。還熏真如成勝行也。第十三。凈熏中妄心熏內。一分別事識熏者。釋有三義。一彼二乘人。但覺事識中煩惱。而為斷故。發心修行。修行即名為熏習也。二以唯覺此煩惱未能斷故。猶為熏習也。三由帶此識中煩惱而發心修行名熏習。然由粗故。墮二乘地。又初唯行熏。次唯識熏。后俱熏。由

帶此惑。令行成劣。故入二乘道。若帶五意中細惑。修行勝智。入菩薩位也。意中三釋準此。然皆后釋為勝。體相熏中。具無漏法者。總舉法體相。備不思議業者。明有內熏功能。作境界性者。此真如非但由前句內熏妄心令其厭求。亦乃與彼厭求之心作所觀境也。又釋用大為外善境。此體相亦遍通彼中。故令用大得有熏也。又釋以遍妄心。故內熏之。遍外一切境。故亦熏習眾生。如近普覽作破木等。用熏中差別緣內。約機生熟有遠近之緣。約四無量為行緣。約三空為受隨緣。又解初利他。后自利。又初約施戒等行。后約觀理行。平等緣中有六。一平等人。如論佛菩薩故。二平等愿。如論皆愿度故。三平等心。如論自體熏等故。四釋平等行。如論以同體智力故。謂了知自他同一體性。知同之智。名同體智。五平等益。如論見聞等故。六令平等機見平等相。如論依三昧見佛故。差別平等者。一約佛菩薩攝生心。慜念利益。無怨親故名平等。隨機異現名差別。二化身多門名差別。報身稱性名平等。三散心所見名差別。定心所見名平等。第十四略科文。自下是略科文。上來從生滅門至此。明攝一切法竟。自下四熏習等。明生一切法。于中二。先通。后別。別中。先明染凈。后雙辨盡不盡。前中二。先染。后凈。染中二。先總。

【現代漢語翻譯】現代漢語譯本帶著這種迷惑，導致行為變得低劣，因此進入二乘道（聲聞乘和緣覺乘）。如果帶著五意（五種意識）中的細微迷惑，修行殊勝的智慧，就能進入菩薩的位次。意中的三種解釋可以參照這個類推。然而，後面的解釋都認為是殊勝的。『體相熏中，具無漏法者』，總括地指出了法體和法相，『備不思議業者』，說明具有內在熏習的功能。『作境界性者』，這說明真如不僅僅通過前面的句子內在熏習妄心，使它厭離追求，而且還與那個厭離追求的心作為所觀察的境界。又解釋說，用大作為外在的善境界，這個體相也普遍適用於其中，因此使得用大能夠得到熏習。又解釋說，因為它遍及妄心，所以內在熏習它；因為它遍及外在的一切境界，所以也熏習眾生，就像靠近普覽（一種觀想方法）來破壞木頭等。用熏中的差別在於，緣內，根據根機的成熟程度有遠近的緣；根據四無量心（慈、悲、喜、舍）作為行緣；根據三空（空、無相、無愿）作為受隨緣。又解釋說，先利他，后自利；又先根據佈施、持戒等行為，后根據觀理的行為。平等緣中有六種：一、平等的人，如經論中所說的佛菩薩；二、平等的愿，如經論中所說的都願意度化眾生；三、平等的心，如經論中所說的自體熏等；四、解釋平等的行為，如經論中所說的以同體智力；所謂了知自己和他人同一體性的智慧，這種知同的智慧，名為同體智；五、平等的利益，如經論中所說的見聞等；六、使平等的根機見到平等的相，如經論中所說的依靠三昧見到佛。差別平等是指：一、根據佛菩薩攝受眾生的心，憐憫利益，沒有怨恨和親疏之分，所以名為平等，根據眾生的根機不同而顯現不同的形象，名為差別；二、化身有很多種，名為差別，報身符合自性，名為平等；三、散亂心所見到的，名為差別，禪定心所見到的，名為平等。第十四略科文。從下面開始是略科文。上面從生滅門到這裡，說明了攝一切法完畢。從下面四種熏習等，說明了生一切法。其中分為二：先是通說，后是別說。別說中，先說明染和凈，后雙重辨析盡和不盡。前面通說中分為二：先說染，后說凈。染中分為二：先是總說。

【English Translation】 English version Bearing this bewilderment, leading to inferior actions, thus entering the path of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). If one carries subtle bewilderment within the five consciousnesses (pañca-vijñāna), cultivating superior wisdom, one can enter the position of a Bodhisattva. The three explanations within the 'mind' can be understood analogously. However, the later explanations are all considered superior. 'In the conditioning of essence and characteristics, possessing undefiled dharmas,' this generally points out the essence and characteristics of the Dharma. 'Equipped with inconceivable karmas,' this clarifies the function of internal conditioning. 'Acting as the nature of the object,' this explains that Suchness (Tathatā) not only internally conditions the deluded mind through the previous sentence, causing it to厭離 (yearn for detachment), but also acts as the object of observation for that mind that yearns for detachment. Another explanation says that the 'great function' acts as an external good realm. This essence and characteristics also universally apply within it, thus enabling the 'great function' to receive conditioning. Another explanation says that because it pervades the deluded mind, it internally conditions it; because it pervades all external realms, it also conditions sentient beings, like approaching Pǔlǎn (a type of contemplation) to break wood, etc. The difference in the conditioning of function lies in the internal connection, with near and far connections depending on the maturity of the faculties; the Four Immeasurables (catvāri apramāṇāni: loving-kindness, compassion, joy, equanimity) serve as the condition for practice; the Three Emptinesses (tri-śūnyatā: emptiness, signlessness, wishlessness) serve as the condition for reception and following. Another explanation is that first one benefits others, then oneself. Also, first it is about practices like giving and precepts, then about the practice of contemplating the truth. There are six kinds of equal conditions: 1. Equal beings, as the treatises say, Buddhas and Bodhisattvas; 2. Equal vows, as the treatises say, all wish to liberate beings; 3. Equal mind, as the treatises say, self-nature conditioning, etc.; 4. Explaining equal actions, as the treatises say, with the power of the wisdom of the same essence; that is, the wisdom that knows that self and others are of the same essence is called the wisdom of the same essence; 5. Equal benefit, as the treatises say, seeing and hearing, etc.; 6. Enabling equal faculties to see equal appearances, as the treatises say, relying on samādhi to see the Buddha. Differentiated equality refers to: 1. According to the mind of Buddhas and Bodhisattvas in gathering sentient beings, compassionately benefiting them, without resentment or favoritism, it is called equality; manifesting different forms according to the different faculties of sentient beings is called differentiation; 2. The Nirmāṇakāya (transformation body) has many forms, which is called differentiation; the Sambhogakāya (enjoyment body) conforms to the nature, which is called equality; 3. What is seen by the distracted mind is called differentiation; what is seen by the mind in samādhi is called equality. Fourteenth: Brief Outline. From below is the brief outline. Above, from the Gate of Birth and Death to here, explains the completion of encompassing all dharmas. From the four conditionings below, it explains the arising of all dharmas. Among them, there are two parts: first, a general explanation; second, a specific explanation. In the specific explanation, first explain defilement and purity, then doubly analyze exhaustion and non-exhaustion. In the preceding general explanation, there are two parts: first, defilement; second, purity. In defilement, there are two parts: first, a general explanation.

后別。凈中亦二。先總。后別。別中二。先別明體用熏。后雙明相應不相應。前中二。先體相熏。後用熏。就相應不相應中二。先辨未相應。后明已相應。上來明凈熏竟。初染熏次凈熏竟。就盡不盡中二。先明染法有盡。后明凈法無終。上來初別明染凈熏。后雙辨盡不盡。合是大段別明竟。初總。后別。合是四熏習竟。上來初釋生滅攝一切法。后釋四熏習生一切法。合是大段釋生滅法畢竟。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。前中二。初一句通攝標二大名。下別釋二大義。釋中。初釋體大。從畢竟常恒下。釋相大。釋相大中二。初直釋。后問答。釋用大中二。初總辨。二從此用有二下。別釋。釋中二。初別明應報。后又凡夫下。重更料簡。初中二。先應。后報。就重簡中二。先明應身。謂約凡見粗。六道相也。二乘見細。不待說也。二明報身二。初約人顯粗妙。二問答釋疑。前中二。先明地前見粗。二若得凈心下。地上見細。問答中二先問。后答。上來釋所顯義大竟。自下明會法歸體上來初舉生滅法相第二明有顯義功能。第三會用歸體。三義不同。總明生滅門竟。初釋真如門。后顯生滅門。二門不同。總釋顯示正義竟。第十五。分別發趣道中。通論發心。總有四位。一舍邪趣正發

心。位在凡地。此論不說。二舍退得定發心。位在十信滿心。入十住初。是論中信成就發心也。三舍生得熟發心。位在十回向。以欲入初地。加行勝進。深發心故。即解行發心。四舍比得證發心。位在初地已上。問。退位豈無生熟耶。何不失二發心。答。位極劣故。相不分也。問。不退望證。豈非劣耶。何故有二發心。答。位勝故。純熟相顯故。問。若爾。地上彌勝。何故不失二發心耶。答。位極勝故。所證不殊故。問。豈將入不退位。不用增上起行力耶。何不更失發心也。答。一能發心位劣。不能起加行故。二所趣位未勝。不須加行故是故不失也。問。若爾。何故將入證位。更于加行位中有發心耶。答。能入勝故。所證難得故耳。第十六。修止中安心內有二。初止內想慮心。二從亦不得隨心下。止外緣境心前中三。初舉想令除。二止能除想。三順法體。初中二。初別止十一切處想。后一切諸想下。通止一切諸差別想。能除者有二釋。一所除緣止。故能除緣亦已。二先除有想。后亦遣除想者。除無想也。以有無之念俱是想故。下文順法體中。以一切法無想者。無有之想也。唸唸不生等者。以無始已來未曾生等故。第二止外境心內有二。初止外妄緣。二是正念下。示內真觀。前中二。初舉非總制。二心若馳下。示觀方便

【現代漢語翻譯】現代漢語譯本心（指凡夫之心）。位於凡夫之地。此論（指《攝大乘論》）不討論這種情況。第二種，捨棄退轉之心而獲得決定之心（堅定不移的菩提心），位於十信位的滿心階段。進入十住位的最初階段，是此論中所說的信成就發心。第三種，捨棄生澀之心而獲得成熟之心，位於十回向位。因為將要進入初地（歡喜地），需要更加精進地修行，所以發起深刻的菩提心，即解行發心。第四種，捨棄比量之心而獲得證悟之心，位於初地以上。問：退轉的位次難道沒有生澀和成熟之分嗎？為什麼不捨棄第二種發心？答：因為位次極其低劣，所以（生澀和成熟的）相狀不明顯。問：不退轉位與證悟位相比，難道不是低劣嗎？為什麼會有兩種發心？答：因為位次殊勝，純熟的相狀明顯。問：如果這樣，地上菩薩的位次更加殊勝，為什麼不捨棄兩種發心呢？答：因為位次極其殊勝，所證悟的境界沒有差別。問：將要進入不退轉位，難道不需要增上精進的修行力量嗎？為什麼不再捨棄發心呢？答：第一，能發起菩提心的位次低劣，不能發起更加精進的修行；第二，所趨向的位次還不夠殊勝，不需要更加精進的修行。因此不捨棄發心。問：如果這樣，為什麼將要進入證悟位時，在加行位中又有發心呢？答：因為能進入的位次殊勝，所證悟的境界難以獲得。第十六，修止（奢摩他，Śamatha，意為止息、平靜）中，安心於內有兩種：第一，止息內心的想慮。第二，從『亦不得隨心下』開始，止息外在攀緣境界的心。第一種情況（止息內心的想慮）分為三個部分：第一，舉出想念，令其消除。第二，止息能消除想念的（方法）。第三，順應法體（實相）。第一部分（舉出想念，令其消除）分為兩個部分：第一，分別止息十一切處想（十種禪定境界的想念）。第二，從『一切諸想下』開始，普遍止息一切差別想。能消除想念的方法有兩種解釋：第一，所要消除的是攀緣，止息了攀緣，就能消除攀緣。第二，先消除有想（存在的想念），然後也遣除想（想念本身），即消除無想（不存在的想念）。因為有和無的念頭都是想念。下文順應法體中，『以一切法無想者』，指的是沒有存在的想念。『唸唸不生等者』，因為從無始以來未曾生起等等。第二，止息外在境界的心，分為兩個部分：第一，止息外在的虛妄攀緣。第二，『二是正念下』開始，展示內在的真實觀照。第一部分（止息外在的虛妄攀緣）分為兩個部分：第一，舉出並非完全禁止（攀緣）。第二，『心若馳下』開始，展示觀照的方便。

【English Translation】 English version The mind (referring to the mind of ordinary beings). It is located in the realm of ordinary beings. This treatise (referring to the Śrāvakabhūmi) does not discuss this case. The second type, abandoning the regressive mind and obtaining the determined mind (unwavering Bodhicitta), is located at the stage of the full mind of the Ten Faiths. Entering the initial stage of the Ten Dwellings is the mind of faith accomplishment as discussed in this treatise. The third type, abandoning the immature mind and obtaining the mature mind, is located in the Ten Dedications. Because one is about to enter the first ground (Joyful Ground), one needs to cultivate more diligently, so one generates a profound Bodhicitta, which is the mind of understanding and practice. The fourth type, abandoning the comparative mind and obtaining the mind of realization, is located on the first ground and above. Question: Are there no distinctions between immaturity and maturity in the regressive stages? Why not abandon the second type of mind generation? Answer: Because the stage is extremely inferior, the characteristics (of immaturity and maturity) are not obvious. Question: Compared to the stage of realization, isn't the non-regressive stage inferior? Why are there two types of mind generation? Answer: Because the stage is superior, the characteristics of pure maturity are obvious. Question: If so, why not abandon the two types of mind generation when the stage of the bodhisattvas on the grounds is even more superior? Answer: Because the stage is extremely superior, the realms of realization are not different. Question: When about to enter the non-regressive stage, isn't the power of increasing diligence in practice needed? Why not abandon the mind generation again? Answer: First, the stage of being able to generate Bodhicitta is inferior, unable to initiate more diligent practice; second, the stage to be approached is not yet superior enough, not requiring more diligent practice. Therefore, the mind generation is not abandoned. Question: If so, why is there mind generation in the stage of application when about to enter the stage of realization? Answer: Because the stage that can be entered is superior, and the realm of realization is difficult to obtain. Sixteenth, in the practice of Śamatha (止, Śamatha, meaning cessation, tranquility), there are two aspects to settling the mind internally: First, to cease the mind's thoughts and considerations. Second, starting from 'also not to follow the mind', to cease the mind that clings to external objects. The first case (ceasing the mind's thoughts and considerations) is divided into three parts: First, to bring up thoughts and cause them to be eliminated. Second, to cease the (method) that can eliminate thoughts. Third, to accord with the nature of reality (true nature). The first part (bringing up thoughts and causing them to be eliminated) is divided into two parts: First, to separately cease the thoughts of the Ten All-Encompassing Spheres (ten meditative states). Second, starting from 'all thoughts below', to universally cease all differentiated thoughts. There are two explanations for the method of eliminating thoughts: First, what needs to be eliminated is clinging; ceasing clinging eliminates clinging. Second, first eliminate the thought of existence, and then also eliminate the thought (the thought itself), that is, eliminate the thought of non-existence. Because the thoughts of existence and non-existence are both thoughts. In the following text, according with the nature of reality, 'because all dharmas are without thought' refers to the absence of the thought of existence. 'Moment after moment, not arising, etc.' because from beginningless time, they have never arisen, etc. Second, ceasing the mind that clings to external objects is divided into two parts: First, to cease external false clinging. Second, starting from 'the second is right mindfulness below', to show the inner true contemplation. The first part (ceasing external false clinging) is divided into two parts: First, to bring up what is not completely prohibited (clinging). Second, starting from 'if the mind wanders below', to show the means of contemplation.

。何故爾者。外疑雲。既不許心緣外境。又不許以心除心。未知耶其心馳散時。云何對治。釋云攝令住正念。即云何是正念。釋云唯心無境是也。是故不許緣緣外境。若爾。俱不緣外境。緣內心應得耶。釋云亦不得也。故云即復此心無有自相可得也。故於此時。觀心無寄。分別也。止滅。成於止行。修真如三昧耳。第十七。色心不二中。心者。據體大也。智者。約相大也。法身。通體相也。以融攝故。隨說皆得。由與用為本。故能現色也。然用能物機。故上云隨染業幻所作也。第十八。問。三細六粗中。何以不說末那識耶。答。以義不便故。何者。以根本無明。動彼真如。成於三細。名為梨那。末那無此義。故不論。又以境界緣故。動彼心海。起於六粗。名為意識。末那無此從外境生義。故不論也。雖是不說。然義已有。何以知。瑜伽云。梨耶起必二識想應。故說三細賴耶。即已有末那執相應故也。又意識得緣外境。必內依末那。故說六粗意識。已有末那為依止根也。故雖不說。而實有之。問。上雲根本無明者。起在何識。答。梨耶識起。問。餘論中說。梨耶自體白覆無記。一向舍受相應。故堪受熏。若起煩惱。即是雜染。豈堪受熏。答。餘論中約教就粗相說。而實此識迷無相真如義邊。故有根本無明住地。若不爾者

【現代漢語翻譯】現代漢語譯本何故如此呢？外道質疑說：『既然不允許心緣于外境，又不允許用心來去除心中的妄念，那麼當心念紛亂馳散時，該如何對治呢？』解釋說：『收攝心念，令其安住于正念。』又問：『什麼是正念呢？』解釋說：『唯有心而無外境，這就是正念。』所以不允許心緣于外境。如果這樣，既然都不緣于外境，那麼緣于內心可以嗎？解釋說：『也不可以。』所以說，『當下這個心，也沒有自相可以得到。』因此，在這個時候，觀察心無所依，分別心止息，成就止的修行，修習真如三昧罷了。第十七，在『色心不二』中，『心』，是就體大而言；『智』，是就相大而言；『法身』，是通於體和相而言。因為融攝的緣故，怎麼說都可以。由於以體和用為根本，所以能夠顯現色相。然而，用能夠應和眾生的根機，所以上面說『隨順染業幻化所作』。第十八，問：在『三細六粗』中，為什麼不說末那識（Manas-vijnana，第七識，意根）呢？答：因為義理上不方便。為什麼呢？因為根本無明，動搖了真如，成就了三細，名為阿賴耶識（Alaya-vijnana，第八識，藏識）。末那識沒有這個義理，所以不論述。又因為境界的緣故，動搖了心海，生起了六粗，名為意識（Vijnana，第六識）。末那識沒有這種從外境生起的義理，所以不論述。雖然是不說，但是義理已經包含在其中了。怎麼知道呢？《瑜伽師地論》說：『阿賴耶識生起時，必定有二識的想應。』所以說三細中的阿賴耶識，就已經包含了末那識的執著相應了。又，意識能夠緣于外境，必定內在依止於末那識。所以說六粗中的意識，就已經包含了末那識作為依止的根本。所以雖然不說，但實際上是存在的。問：上面說的『根本無明』，生起在哪個識中？答：在阿賴耶識中生起。問：其他論典中說，阿賴耶識自體是白凈、覆蔽、無記的，一向與舍受相應，所以堪能接受熏習。如果生起煩惱，就是雜染，怎麼能堪能接受熏習呢？答：其他論典中是就教理，從粗顯的相上來說的。而實際上，這個識迷於無相真如的義理方面，所以有根本無明住地。如果不是這樣的話……

【English Translation】 English version Why is that so? An outsider questions: 'Since it is not allowed for the mind to grasp external objects, nor is it allowed to use the mind to eliminate mental delusions, how should one deal with the mind when it is scattered and running wild?' The explanation is: 'Gather the mind and make it dwell in right mindfulness.' Then asks: 'What is right mindfulness?' The explanation is: 'Only mind without external objects, that is right mindfulness.' Therefore, it is not allowed for the mind to grasp external objects. If so, since neither grasps external objects, is it permissible to grasp the internal mind? The explanation is: 'It is also not permissible.' Therefore, it is said, 'This very mind has no self-nature that can be obtained.' Therefore, at this time, observe the mind without reliance, and the discriminating mind ceases, accomplishing the practice of cessation, cultivating the Samadhi of Suchness. Seventeenth, in 'Form and Mind are Non-Dual', 'Mind' refers to the Greatness of Essence (體大); 'Wisdom' refers to the Greatness of Attributes (相大); 'Dharmakaya' (法身, Dharma Body) encompasses both Essence and Attributes. Because of the interpenetration, any explanation is acceptable. Since Essence and Function are fundamental, it can manifest forms. However, Function can respond to the faculties of beings, so it is said above, 'It is produced by the illusion of following defiled karma.' Eighteenth, Question: In the 'Three Subtle and Six Coarse' (三細六粗), why is the Manas-vijnana (末那識, seventh consciousness, mind-consciousness) not mentioned? Answer: Because it is not convenient in terms of meaning. Why? Because fundamental ignorance agitates Suchness, forming the Three Subtle, called Alaya-vijnana (阿賴耶識, eighth consciousness, storehouse consciousness). The Manas-vijnana does not have this meaning, so it is not discussed. Also, because of the condition of objects, the ocean of mind is agitated, giving rise to the Six Coarse, called Vijnana (意識, sixth consciousness). The Manas-vijnana does not have this meaning of arising from external objects, so it is not discussed. Although it is not mentioned, the meaning is already included. How do we know? The Yogacarabhumi-sastra (瑜伽師地論) says: 'When the Alaya-vijnana arises, there must be the thought response of two consciousnesses.' Therefore, the Alaya-vijnana in the Three Subtle already includes the clinging response of the Manas-vijnana. Also, the Vijnana can grasp external objects, and it must internally rely on the Manas-vijnana. Therefore, the Vijnana in the Six Coarse already includes the Manas-vijnana as the root of reliance. So although it is not mentioned, it actually exists. Question: Where does the 'fundamental ignorance' mentioned above arise? Answer: It arises in the Alaya-vijnana. Question: Other treatises say that the Alaya-vijnana itself is pure, obscured, and neutral, always corresponding to the feeling of indifference, so it is capable of receiving impressions. If afflictions arise, it is defiled, how can it be capable of receiving impressions? Answer: Other treatises speak from the perspective of doctrine, from the coarse aspect. In reality, this consciousness is deluded regarding the meaning of formless Suchness, so there is a dwelling place of fundamental ignorance. If it were not so...

。即應常緣第一義諦。即一眾生半迷半悟。謂六七迷。而第八識悟也。文若其佛地與圓鏡智相應者。則知凡地必與無明相應。何以故。與上相違故。若言凡地余識無明與相應故非本識自有者。亦應佛地鏡智非本識起。既佛地起者。則知凡地起愚。故不疑也。文若一向無煩惱。則不得成無記法。何以故。若無煩惱。則一向清凈。不得名無記。是故一向清凈者。即名為善。一向染者。則名不善。染凈無二故。則非染凈名無記法。良以凈屬真分。染屬妄分。二分不二。名為和合剌耶無記識也。若此位中無染細者。以何簡凈成於無覆無記。既無記非凈。故知有染細也。克實言之。唯真如是體。是故梨耶異就唯是位也。引迴心聲聞。故假說也。又意識起惑于業有三義。一起見道無明。約緣造業。二起修道惑。愛求潤未熟業令熟。三又起見愛。引已熟業令受生相續無差違也。起信中相續識內。唯有後二義。準論知之。第十九。如來藏中恒沙功德。說有三門。一建立門。二分齊門。三屬果門。初中建立者。曲有四義。一依真如上義。謂依真如上義。說有此德。非謂有別事。論云皆依真如義說故。二對染義。謂對恒沙煩惱過失。翻對顯示如此恒沙功德。如論辨。三為因義。謂能內熏眾生。令厭求起行等。論云恒沙性德內熏眾生等。四依

【現代漢語翻譯】現代漢語譯本：『即應常緣第一義諦』，意思是說，在一眾生中，有一半處於迷惑狀態，一半處於覺悟狀態。具體來說，第六識和第七識是迷惑的，而第八識（阿賴耶識）是覺悟的。如果說佛地的圓鏡智與本識相應，那麼就可以知道凡夫地的各種識必定與無明相應。為什麼這麼說呢？因為這與佛地的狀態相反。如果說凡夫地的其他識因為與無明相應，所以無明不是本識自身固有的，那麼也可以說佛地的圓鏡智不是從本識產生的。既然佛地的圓鏡智是從本識產生的，那麼就可以知道凡夫地的愚癡也是從本識產生的，所以對此不應懷疑。如果說阿賴耶識一向沒有煩惱，那麼它就不能成為無記法（非善非惡）。為什麼呢？如果它沒有煩惱，那麼它就一向清凈，不能稱為『無記』。因此，一向清凈的就叫做『善』，一向染污的就叫做『不善』。如果染污和清凈沒有區別，那麼就不能用『染凈』來命名無記法。這是因為清凈屬於真如的體性，染污屬於虛妄的體性。真如和虛妄二者不二，所以稱為和合的阿賴耶無記識。如果在這個階段沒有微細的染污，那麼用什麼來區分清凈，從而成就『無覆無記』呢？既然無記不是清凈的，那麼就知道其中有微細的染污。嚴格來說，只有真如才是阿賴耶識的本體。因此，說阿賴耶識不同於真如，只是就某個階段而言。這是爲了引導回心轉意的聲聞乘修行者，所以是一種方便的說法。此外，意識生起惑業有三種含義：一是生起見道的無明，從而造業；二是生起修道的迷惑，以愛慾來滋潤尚未成熟的業，使之成熟；三是再次生起見惑和愛惑，牽引已經成熟的業，使之承受生死輪迴，相續不斷。在《起信論》中，相續識內只有后兩種含義。可以參照該論來理解。第十九，如來藏（Tathagatagarbha）中恒河沙數般的功德，可以從三個方面來說明：一是建立門，二是分齊門，三是屬果門。首先，在建立門中，大致有四種含義：一是依真如（Tathata）上的含義。也就是說，依據真如的體性，來說有這些功德，而不是說有另外的事物。《論》中說，這些都是依據真如的含義來說的。二是針對染污的含義。也就是說，針對恒河沙數般的煩惱過失，反過來顯示有如此恒河沙數般的功德。如《論》中所辨析的。三是爲了作為因的含義。也就是說，能夠從內在熏習眾生，使他們厭離世俗，發起修行等。《論》中說，恒河沙數般的自性功德從內在熏習眾生等。四是依據...

【English Translation】 English version: 『It should constantly be associated with the First Principle of Truth (Paramartha-satya)』 means that in one sentient being, half is in a state of delusion and half is in a state of enlightenment. Specifically, the sixth and seventh consciousnesses are deluded, while the eighth consciousness (Alaya-vijnana) is enlightened. If the Great Perfect Mirror Wisdom (Adarsa-jnana) of the Buddha-ground corresponds to the fundamental consciousness, then it can be known that the various consciousnesses of the ordinary being-ground must correspond to ignorance (Avidya). Why is this so? Because it is the opposite of the state of the Buddha-ground. If it is said that the other consciousnesses of the ordinary being-ground correspond to ignorance, so ignorance is not inherent in the fundamental consciousness itself, then it can also be said that the Great Perfect Mirror Wisdom of the Buddha-ground does not arise from the fundamental consciousness. Since the Great Perfect Mirror Wisdom of the Buddha-ground arises from the fundamental consciousness, then it can be known that the ignorance of the ordinary being-ground also arises from the fundamental consciousness, so there should be no doubt about this. If it is said that the Alaya-vijnana is always without afflictions (Kleshas), then it cannot become a neutral (avyakrta) phenomenon (neither good nor evil). Why is this? If it has no afflictions, then it is always pure and cannot be called 『neutral』. Therefore, that which is always pure is called 『good』, and that which is always defiled is called 『evil』. If defilement and purity are not different, then 『defilement and purity』 cannot be used to name the neutral phenomenon. This is because purity belongs to the nature of Suchness (Tathata), and defilement belongs to the nature of delusion. Suchness and delusion are not two, so it is called the combined Alaya-vijnana, which is neutral. If there is no subtle defilement in this stage, then what is used to distinguish purity, thereby accomplishing 『unobstructed neutrality』? Since neutrality is not purity, then it is known that there is subtle defilement within it. Strictly speaking, only Suchness is the substance of the Alaya-vijnana. Therefore, saying that the Alaya-vijnana is different from Suchness is only in terms of a certain stage. This is a provisional statement to guide the Sravakas (hearers) who turn their minds back to the Mahayana. In addition, the arising of karmic obscurations (Karmavaranas) by consciousness has three meanings: first, the arising of ignorance of the Path of Seeing (Darshana-marga), thereby creating karma; second, the arising of the delusion of the Path of Cultivation (Bhavana-marga), using desire to nourish the karma that has not yet matured, causing it to mature; third, the arising again of the obscurations of views and desires, drawing the karma that has already matured, causing it to undergo the cycle of birth and death, continuously without difference. In the Awakening of Faith (Mahayana-sraddhotpada-sastra), only the latter two meanings are within the continuous consciousness. This can be understood by referring to that treatise. Nineteenth, the countless merits of the Tathagatagarbha (Buddha-nature) can be explained from three aspects: first, the establishment gate; second, the division gate; and third, the fruit gate. First, in the establishment gate, there are roughly four meanings: first, the meaning based on Suchness (Tathata). That is, based on the nature of Suchness, it is said that there are these merits, not that there are other things. The treatise says that these are all based on the meaning of Suchness. Second, the meaning in response to defilement. That is, in response to the countless afflictions and faults, it is shown that there are countless merits. As analyzed in the treatise. Third, the meaning of being a cause. That is, it can internally influence sentient beings, causing them to be disgusted with the world and to initiate practice, etc. The treatise says that the countless inherent merits internally influence sentient beings, etc. Fourth, based on...

持義。謂與佛果恒沙功德為依故。說有此德。論云以對始覺故說本覺也。二顯義分齊門。恒沙性德。皆是生滅門內真如中說。非是自性不變真如門中辨。何以故。彼絕待。然四義中。初二約得道前染位。后一得道后凈位。中一約得道中染凈位。又初一差別之無差別。后三是無差別之差別。又初二是自性住佛性。次一引出佛性。后一至得果佛性。三以因屬果。以因中有初義故。是故果中得有法身義。以因中有翻染義故。今果位中有解脫。以因中有內熏為因義故。今果位中成般若大智義。以因中具前三義故。今果位中有般若解脫法身三德義也。以有第四義故。今果位中了因得有所了果法。又由此義。今果位功德成就也。是故由前三義。別成三德。由后一義。總攝佛果無量功德故。由此等義故。是故因位眾生心中決定有恒沙功德。略顯如是。第二十。不生不滅與生滅和合成賴耶義。說有二門。一分相門。二融攝門。前中二門。一不生滅。二生滅。前中亦二。一粗。二細。生滅中亦二。一粗二細。不生滅中。粗者是真如門。動相盡故。不生滅義粗顯著故。是違害諸法差別之相。即是真如不變義也。二細者。是真如隨染門。不違動相故。自不生滅義漸隱故。是故名細。即是生滅門中。如來藏義亦是本覺義。是故真如望有為法有二

【現代漢語翻譯】現代漢語譯本持義（指保持意義）。因為佛果具有如恒河沙數般眾多的功德作為依據，所以說具有這種功德。《論》中說，這是爲了對應始覺（最初的覺悟）而說的本覺（本來的覺悟）。二、顯義分齊門（彰顯意義的界限）。如恒河沙數般的自性功德，都是在生滅門內的真如中說的，而不是在自性不變真如門中辨析的。為什麼呢？因為後者是絕對的、不可分割的。然而，這四種意義中，前兩種是就得道前的染污位而言，后一種是就得道后的清凈位而言，中間一種是就得道中的染凈位而言。另外，第一種是差別中的無差別，后三種是無差別中的差別。還有，前兩種是自性住佛性（本來就具有的佛性），第二種是引出佛性，最後一種是達到果位的佛性。三、以因屬果（以因的性質歸屬於果）。因為因中具有第一種意義，所以果中才能具有法身（Dharmakāya）的意義。因為因中具有翻轉染污的意義，所以現在的果位中才有解脫（Moksha）。因為因中具有內在熏習作為原因的意義，所以現在的果位中成就般若大智（Prajna）的意義。因為因中具備前三種意義，所以現在的果位中具有般若、解脫、法身這三種功德的意義。因為具有第四種意義，所以現在的果位中，通過了因（Alambana-pratyaya）而得到所了的果法。又因為這個意義，現在的果位功德成就。因此，由於前三種意義，分別成就三種功德；由於后一種意義，總攝佛果無量功德。由於這些意義，所以因位的眾生心中決定具有如恒河沙數般的功德。簡略地闡述就是這樣。第二十、不生不滅與生滅和合成阿賴耶（Ālaya）的意義。分為兩門來說：一、分相門（區分相狀）；二、融攝門（融合攝取）。前面的分相門中又分為兩門：一、不生滅；二、生滅。不生滅中又分為兩種：一、粗；二、細。生滅中也分為兩種：一、粗；二、細。不生滅中，粗的是真如門（Tathātā），因為動相已經窮盡，不生滅的意義粗顯而顯著，是違背諸法差別之相的，也就是真如不變的意義。二是細的，是真如隨染門，不違背動相，自身不生滅的意義逐漸隱沒，所以稱為細。也就是生滅門中，如來藏（Tathāgatagarbha）的意義，也是本覺的意義。因此，真如相對於有為法（conditioned dharma）來說，有兩種。

【English Translation】 English version Holding the meaning. It is said that the Buddha-fruit has merits like the sands of the Ganges as its basis, hence it is said to possess this merit. The treatise says that the original enlightenment is spoken of in contrast to the initial enlightenment. Second, the gate of distinguishing the limits of meaning. The inherent virtues like the sands of the Ganges are all spoken of within the Tathata in the realm of birth and death, not discussed in the realm of the immutable Tathata of self-nature. Why? Because that is absolute. However, among the four meanings, the first two are about the defiled position before attaining the Way, the last one is about the pure position after attaining the Way, and the middle one is about the defiled and pure position during the attainment of the Way. Also, the first one is the non-difference within difference, and the latter three are the difference within non-difference. Furthermore, the first two are the self-nature abiding Buddha-nature, the next one is the elicited Buddha-nature, and the last one is the Buddha-nature that reaches the fruit. Third, attributing the cause to the effect. Because the cause contains the first meaning, the effect can have the meaning of Dharmakāya (法身). Because the cause contains the meaning of reversing defilement, the present fruit position has liberation (Moksha 解脫). Because the cause contains the meaning of inner熏習 as the cause, the present fruit position achieves the meaning of Prajna (般若) great wisdom. Because the cause possesses the first three meanings, the present fruit position has the meaning of the three virtues of Prajna, liberation, and Dharmakāya. Because it has the fourth meaning, the present fruit position attains the fruit dharma that is understood through the Alambana-pratyaya (了因). Also, because of this meaning, the merits of the present fruit position are accomplished. Therefore, due to the first three meanings, the three virtues are separately accomplished; due to the last meaning, all the immeasurable merits of the Buddha-fruit are collectively encompassed. Because of these meanings, the minds of sentient beings in the causal position definitely have merits like the sands of the Ganges. This is a brief explanation. Twentieth, the meaning of non-arising and non-ceasing combining with arising and ceasing to form Ālaya (阿賴耶). It is explained in two gates: first, the gate of distinguishing characteristics; second, the gate of merging and encompassing. The preceding gate of distinguishing characteristics is further divided into two gates: first, non-arising and non-ceasing; second, arising and ceasing. Non-arising and non-ceasing is also divided into two: first, coarse; second, subtle. Arising and ceasing is also divided into two: first, coarse; second, subtle. In non-arising and non-ceasing, the coarse one is the Tathata (真如) gate, because the aspect of movement has been exhausted, and the meaning of non-arising and non-ceasing is coarsely manifest and evident, which is contrary to the aspects of the differences of all dharmas, that is, the immutable meaning of Tathata. The second is the subtle one, which is the Tathata following the defilement gate, not contradicting the aspect of movement, and the meaning of self non-arising and non-ceasing gradually becomes hidden, hence it is called subtle. That is, in the gate of arising and ceasing, the meaning of Tathāgatagarbha (如來藏) is also the meaning of original enlightenment. Therefore, Tathata has two aspects in relation to conditioned dharma (有為法).

義。一相違義。二相順義。自體亦有二義。一不變義。二隨染義。是故楞伽經云。寂滅者名為一心。一心者名如來藏。是此二也。二生滅中。粗者是七識隨境起盡相粗顯故。楞伽經中名為相生滅也。二細者。是無明風動凈心成此起滅。是本識相漸隱難知。故名為細。楞伽經中名為流注生滅。論云分別生滅相有二種。一粗二細等。是故生滅有為望真如有二義。一相違義。起滅相粗故。二相順義。起滅相微。漸漸同真故。論云。隨順觀世諦。則入第一義。是此二門義。義門望自亦二義。一相顯。二性無。經云。一切法不生。我說剎那義等。大段第二融攝門者有三重。一真如二義。體同義異。以全體不變。舉體隨緣。故不二也。二生滅中粗細通融。舉體全粗亦全細。故镕融無二法也。三以真全體隨緣。現斯粗細生滅。是故若約唯粗生滅。則令真隱。若就唯細生滅。則令真現細不生滅。若約唯粗不生滅。令二滅盡總唯一真如平等顯現。若約唯細不生滅。則令細生滅漸細染住。余義準思之。第二十一。九相義七門分別。一釋名。二辨體。三生起次第。四約識分別。五約惑分別。六滅位分別。七配攝分別。初釋名者。根本癡闇。名曰無明。擊動凈心。名之為業。即無明之業。依主釋也。動作狀相。名之業相。則持業釋也。餘八相字

【現代漢語翻譯】現代漢語譯本義：一是相違背的含義，二是相順應的含義。自體也有兩種含義：一是不變的含義，二是隨順染污的含義。所以《楞伽經》說：『寂滅被稱為一心，一心被稱為如來藏。』說的就是這二者。在生滅法中，粗顯的是七識隨著外境而生起和消滅的粗顯之相，所以在《楞伽經》中被稱為『相生滅』。細微的是無明之風擾動清凈心而形成的生滅，這是本識之相，逐漸隱沒難以察覺，所以被稱為『細』。《楞伽經》中稱為『流注生滅』。《起信論》說，分別生滅相有兩種：一是粗，二是細等等。因此，生滅有為法相對於真如來說，有兩種含義：一是相違背的含義，因為生滅之相粗顯；二是相順應的含義，因為生滅之相微細，漸漸與真如同等。《起信論》說：『隨順觀察世俗諦，就能進入第一義諦。』說的就是這兩種門徑的含義。從義門自身來看，也有兩種含義：一是相顯，二是性無。《維摩經》說：『一切法不生，我說剎那義』等等。第二大段，融攝門有三重含義：一是真如的兩種含義，本體相同而含義不同，因為全體不變，又全體隨緣，所以不是二。二是生滅中的粗細相互貫通融合，全體是粗也是細，所以融通而沒有二法。三是以真如的全體隨順因緣，顯現出粗細生滅，因此如果只說粗的生滅，就會使真如隱沒；如果只說細的生滅，就會使真如顯現，細微的生滅不生滅；如果只說粗的不生滅，就會使粗細二滅都滅盡，總歸於唯一的真如平等顯現；如果只說細的不生滅，就會使細微的生滅逐漸變得細微，染污停住。其餘的含義可以參照思考。第二十一，九相義，從七個方面來分別：一是解釋名稱，二是辨別體性，三是生起次第，四是根據識來分別，五是根據惑來分別，六是滅位的分別，七是配屬和統攝的分別。首先解釋名稱：根本的癡暗，叫做無明（avidya）。擊動清凈心，叫做業（karma），即無明之業，這是依主釋。動作的狀相，叫做業相，這是持業釋。其餘的八相字

【English Translation】 English version Meaning: First, the meaning of opposition. Second, the meaning of accordance. The self-nature also has two meanings: first, the meaning of immutability; second, the meaning of following defilement. Therefore, the Laṅkāvatāra Sūtra says: 'Quiescence is called one mind, and one mind is called the Tathāgatagarbha (Tathagata's Womb).' These are the two. In the arising and ceasing, the coarse is the coarse manifestation of the seven consciousnesses arising and ceasing according to the environment. Therefore, in the Laṅkāvatāra Sūtra, it is called 'characteristic arising and ceasing'. The subtle is the arising and ceasing formed by the wind of avidyā (ignorance) moving the pure mind. This is the characteristic of the Ālaya-vijñāna (storehouse consciousness), which is gradually hidden and difficult to know. Therefore, it is called 'subtle'. In the Laṅkāvatāra Sūtra, it is called 'flowing arising and ceasing'. The Treatise on Awakening of Faith says that there are two kinds of distinguishing characteristics of arising and ceasing: one is coarse, and the other is subtle, and so on. Therefore, the conditioned arising and ceasing has two meanings in relation to Tathatā (Suchness): first, the meaning of opposition, because the characteristics of arising and ceasing are coarse; second, the meaning of accordance, because the characteristics of arising and ceasing are subtle and gradually become the same as Tathatā. The Treatise on Awakening of Faith says: 'By observing the mundane truth in accordance, one can enter the supreme truth.' This refers to the meaning of these two paths. From the perspective of the meaning itself, there are also two meanings: one is the manifestation of characteristics, and the other is the absence of inherent nature. The Vimalakīrti Sūtra says: 'All dharmas do not arise; I speak of the meaning of a moment,' and so on. The second major section, the gate of integration, has three levels of meaning: first, the two meanings of Tathatā, the substance is the same but the meanings are different, because the whole is immutable and the whole follows conditions, so it is not two. Second, the coarse and subtle in arising and ceasing are mutually integrated. The whole is entirely coarse and entirely subtle, so they are integrated and there are no two dharmas. Third, the whole of Tathatā follows conditions and manifests coarse and subtle arising and ceasing. Therefore, if only coarse arising and ceasing is discussed, it will cause Tathatā to be hidden. If only subtle arising and ceasing is discussed, it will cause Tathatā to be revealed, and subtle arising and ceasing will not arise or cease. If only coarse non-arising and non-ceasing is discussed, it will cause both coarse and subtle cessation to cease completely, and only the one Tathatā will equally manifest. If only subtle non-arising and non-ceasing is discussed, it will cause subtle arising and ceasing to gradually become subtle, and defilement will remain. The remaining meanings can be considered accordingly. Twenty-first, the meaning of the nine aspects, is distinguished from seven aspects: first, explaining the names; second, distinguishing the substance; third, the order of arising; fourth, distinguishing according to the consciousnesses; fifth, distinguishing according to the afflictions; sixth, distinguishing the stages of cessation; seventh, allocating and integrating the distinctions. First, explaining the names: the fundamental ignorance and darkness is called avidyā (ignorance). Striking and moving the pure mind is called karma (action), which is the karma of avidyā. This is a dependent possessive compound. The state of action is called the characteristic of karma. This is an appositional compound. The remaining eight aspects

。皆準此釋。心體向外。名能見相。變似外境。名能現相。分別染凈。名為智相。經時不斷。名相續相。遍計其事。名執取相。遍計其名。名計名字相。造作善惡。名起業相。苦樂異就。名業系苦相。言體性者有二。一當相出體。則初三細以本覺及本不覺緣起不二為其體性。后六粗即以三細緣起。及隨相不覺細起稍粗。以此為體性。二窮源辨體性。即總以真如隨染義為體。故論云。種種凡器。皆同微塵性相等。三生起次第者。則如釋相次第者是。四約識分別者。前三細是八識。后六粗是六識等。五約惑者。三細中是根本無明。是法執中細惑。后粗中。前二是枝末無明法執中粗惑。后四是人執惑也。六滅位者。三細。從佛地乃至八地斷。智及相續。從初地乃至七地斷。執取計名。地前三賢位斷也。七配攝者。于中相配可知。余如論說。第二十二。真如有二義。一不變義。二隨緣義。無明亦二義。一即空義。二成事義。各由初義故。即真如門也。各由后義故。即生滅門也。生滅門中。隨緣真如。成事無明。各有二義。一違自順他義。二違他順自義。無明中初義內亦有二義。一能知名義順真覺。二返自體妄示真德。無明後二義內亦有二義。一覆理。二成妄心。真如中初義。內亦二義。一隱自真體二顯現妄法。后義內亦二義。

【現代漢語翻譯】現代漢語譯本：都按照這個解釋。心體向外，叫做能見相（能見之相）。變現得像外面的境界，叫做能現相（能現之相）。分別染污和清凈，叫做智相（智慧之相）。經歷時間不斷絕，叫做相續相（相續不斷之相）。普遍地計度那些事情，叫做執取相（執取不捨之相）。普遍地計度那些名稱，叫做計名字相（執著于名相之相）。造作善與惡，叫做起業相（發起業力之相）。感受苦與樂的差別，叫做業系苦相（被業力束縛而受苦之相）。說到體性，有兩種。一是當相出體，那麼最初的三細相（阿賴耶識的三個細微狀態：業相、轉相、現相）以本覺（本有的覺悟）及本不覺（本有的不覺悟）緣起不二作為它的體性。後面的六粗相（智相、相續相、執取相、計名字相、起業相、業系苦相）就以三細相的緣起，以及隨相不覺（隨著現象產生的不覺悟）由細到粗，以此作為體性。二是窮究根源來辨別體性，就是總的以真如（事物的真實本性）隨染義（隨順染污的意義）作為體。所以《楞伽經》說：『種種凡夫的器皿，都和微塵的自性相等。』三是生起次第，就如解釋相的次第那樣。四是按照識來分別，前三細相是八識（阿賴耶識），后六粗相是六識（眼識、耳識、鼻識、舌識、身識、意識）等。五是按照惑來區分，三細相中是根本無明（根本的迷惑），是法執（對法的執著）中的細微迷惑。后六粗相中，前二是枝末無明（枝末的迷惑），是法執中的粗重迷惑，后四是人執（對自我的執著）的迷惑。六是斷滅的位次，三細相，從佛地（佛的境界）乃至八地（八地菩薩的境界）斷除。智相及相續相，從初地（初地菩薩的境界）乃至七地（七地菩薩的境界）斷除。執取相和計名字相，在地上菩薩之前的三賢位（十住、十行、十回向）斷除。七是配攝，其中的相配可以知道。其餘的如《楞伽經》所說。第二十二，真如（事物的真實本性）有兩種含義：一是不變義（不變的意義），二是隨緣義（隨順因緣的意義）。無明（迷惑）也有兩種含義：一是即空義（就是空性的意義），二是成事義（成就事物的意義）。各自由於最初的含義，就是真如門（通往真如的門徑）。各自由於後面的含義，就是生滅門（生死流轉的門徑）。在生滅門中，隨緣真如（隨順因緣的真如）和成事無明（成就事物的無明），各有兩種含義。一是違自順他義（違背自己本性而順從外境的意義），二是違他順自義（違背外境而順從自己本性的意義）。無明中的最初含義內也有兩種含義：一是能知名義順真覺（能夠知名的意義順應真覺），二是返自體妄示真德（返回自體而虛妄地顯示真德）。無明後面的兩種含義內也有兩種含義：一是覆理（覆蓋真理），二是成妄心（成就虛妄的心）。真如中的最初含義內也有兩種含義：一是隱自真體（隱藏自己真實的本體），二是顯現妄法（顯現虛妄的法）。後面的含義內也有兩種含義：

【English Translation】 English version: All are to be interpreted according to this explanation. The mind-essence facing outward is called 'the aspect of being able to see' (that which can see). Transforming to resemble external realms is called 'the aspect of being able to manifest' (that which can manifest). Discriminating between defilement and purity is called 'the aspect of wisdom' (the aspect of wisdom). Enduring through time without ceasing is called 'the aspect of continuity' (the aspect of continuous succession). Universally calculating those matters is called 'the aspect of grasping' (the aspect of clinging). Universally calculating those names is called 'the aspect of naming' (the aspect of clinging to names). Creating good and evil is called 'the aspect of initiating karma' (the aspect of initiating karmic actions). Experiencing the differences of suffering and joy is called 'the aspect of karmic bondage and suffering' (the aspect of being bound by karma and suffering). Speaking of essence, there are two kinds. First, 'revealing the essence from the aspect,' then the initial three subtle aspects (the three subtle states of the Alaya-consciousness: karma-aspect, turning-aspect, manifestation-aspect) take the non-duality of original enlightenment (inherent enlightenment) and original non-enlightenment (inherent non-enlightenment) as their essence. The latter six coarse aspects (wisdom-aspect, continuity-aspect, grasping-aspect, naming-aspect, initiating-karma-aspect, karmic-bondage-and-suffering-aspect) then take the arising of the three subtle aspects, and the subtle arising of non-enlightenment following the aspects (non-enlightenment arising with phenomena) from subtle to coarse, as their essence. Second, 'exhaustively investigating the source to discern the essence,' which is to generally take Suchness (the true nature of things) with the meaning of following defilement (the meaning of conforming to defilement) as the essence. Therefore, the Lankavatara Sutra says: 'The various vessels of ordinary beings are all equal in nature to the nature of dust particles.' Third, the order of arising is like the order of explaining the aspects. Fourth, according to the differentiation of consciousness, the first three subtle aspects are the eight consciousnesses (Alaya-consciousness), and the latter six coarse aspects are the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness), etc. Fifth, according to delusion, the three subtle aspects are fundamental ignorance (fundamental delusion), which is subtle delusion within the attachment to phenomena (attachment to dharmas). In the latter six coarse aspects, the first two are branch-end ignorance (branch-end delusions), which are coarse delusions within the attachment to phenomena, and the latter four are delusions of attachment to self (attachment to self). Sixth, the stages of cessation: the three subtle aspects are severed from the Buddha-ground (the state of Buddhahood) up to the eighth ground (the state of the eighth-ground Bodhisattva). The wisdom-aspect and continuity-aspect are severed from the first ground (the state of the first-ground Bodhisattva) up to the seventh ground (the state of the seventh-ground Bodhisattva). The grasping-aspect and naming-aspect are severed in the three worthy positions (ten dwellings, ten practices, ten dedications) before the ground. Seventh, the matching and inclusion within them can be known. The rest is as the Lankavatara Sutra says. Twenty-second, Suchness (the true nature of things) has two meanings: first, the meaning of immutability (the meaning of being unchanging), and second, the meaning of following conditions (the meaning of conforming to conditions). Ignorance (delusion) also has two meanings: first, the meaning of being emptiness (the meaning of being emptiness), and second, the meaning of accomplishing things (the meaning of accomplishing things). Each is due to the initial meaning, hence it is the Suchness-gate (the gateway to Suchness). Each is due to the latter meaning, hence it is the birth-and-death-gate (the gateway to birth and death). Within the birth-and-death-gate, Suchness following conditions (Suchness conforming to conditions) and ignorance accomplishing things (ignorance accomplishing things) each have two meanings. First, the meaning of opposing oneself and conforming to others (the meaning of opposing one's own nature and conforming to external circumstances), and second, the meaning of opposing others and conforming to oneself (the meaning of opposing external circumstances and conforming to one's own nature). Within the initial meaning of ignorance, there are also two meanings: first, 'the meaning of being able to know names conforms to true awareness' (the meaning of being able to know names conforms to true awareness), and second, 'reverting to its own substance, it falsely manifests true virtue' (reverting to its own substance, it falsely manifests true virtue). Within the latter two meanings of ignorance, there are also two meanings: first, 'covering the principle' (covering the truth), and second, 'accomplishing the deluded mind' (accomplishing the deluded mind). Within the initial meaning of Suchness, there are also two meanings: first, 'concealing its own true substance' (concealing its own true substance), and second, 'manifesting deluded dharmas' (manifesting deluded dharmas). Within the latter meaning, there are also two meanings:

一翻對妄染。顯自真德。二內熏無明。令起凈用。由無明中初二義。及真如中后二義故。得有生滅門中始本二覺義也。由無明中后二義。及真如中初二義故。得有本末二不覺也。若約諸識分相門。本覺及不本覺在本識中。始覺及末不覺在生起識中。若約本末不二門。並在一本識中。又本覺為始。本還賴於始顯。本不覺為末。本還藉于末資。又本不覺依本覺。末不覺依本不覺。始覺依末不覺。本覺還依始覺。如是旋還同一緣起。而無自性。不離真如。就此生滅門中。真妄各開四故。即有八門。和合唯有四。謂二覺二不覺。更攝但唯二。謂覺與不覺。總攝唯一。謂一心生滅門也。第二十三。智凈相。不思議業相。略作十門分別。一釋名者。智者始覺智也。凈者離染同本覺。此中有智之凈及即智凈也。不思議業者。果德他用。故名為業。非下地測量。故不思議也。此中亦有不思之業及不思即業等可知也。二出體者。生滅門中隨染本覺為體。三約體用分別者。初一體。后一用。四約染凈分別者。此二俱凈。以返染故。亦可俱染。以隨染所成故。五約二利分別者。初一自利。非無利他。后一利他。非無自利。六三身份別者有二義。一初為報身。后為化身。二初通法身及自受用身。后通化身及他受用身。七四智分別者。初一圓鏡智

【現代漢語翻譯】現代漢語譯本一、翻轉對治虛妄的染污，彰顯自身本有的真實功德（真德）。（對妄染：針對虛妄的染污；顯自真德：彰顯自身本有的真實功德。）二、內在熏習無明，使之生起清凈的作用。（內熏無明：內在熏習無明；令起凈用：使之生起清凈的作用。）由於無明中的最初兩種含義，以及真如中的后兩種含義，因此才會有生滅門中的初始覺悟（始覺）和根本覺悟（本覺）的含義。（生滅門：描述眾生在生死輪迴中的狀態；始本二覺：初始覺悟和根本覺悟。）由於無明中的后兩種含義，以及真如中的最初兩種含義，因此才會有根本不覺（本不覺）和末端不覺（末不覺）。（本末二不覺：根本不覺和末端不覺。）如果從諸識（各種意識）的分相門（分析各個意識的層面）來說，根本覺悟和根本不覺存在於本識（阿賴耶識）中，初始覺悟和末端不覺存在於生起識（轉識）中。（本識：阿賴耶識，儲存一切種子；生起識：轉識，由阿賴耶識生起的各種意識。）如果從本末不二門（根本和末端沒有分別的層面）來說，都存在於一個本識中。（本末不二門：根本和末端沒有分別的層面。）而且，根本覺悟是開始，根本覺悟還要依賴於初始覺悟才能顯現；根本不覺是末端，根本不覺還要憑藉末端不覺才能滋養。（本覺：根本覺悟；始覺：初始覺悟；本不覺：根本不覺；末不覺：末端不覺。）而且，根本不覺依賴於根本覺悟，末端不覺依賴於根本不覺，初始覺悟依賴於末端不覺，根本覺悟還要依賴於初始覺悟。像這樣循環往復，都是同一緣起，而沒有自性，不離真如。（緣起：事物相互依存的法則；真如：事物的真實本性。）就這個生滅門中，真和妄各自展開四種含義，因此就有八門。和合起來只有四種，就是兩種覺悟和兩種不覺。再概括起來就只有兩種，就是覺悟和不覺。總的概括就只有一種，就是一心生滅門。（一心生滅門：一心所產生的生滅變化。）第二十三，智凈相（智慧清凈之相），不思議業相（不可思議的業力之相），簡略地作十個方面來分別。一、解釋名稱：智，指的是初始覺悟的智慧；凈，指的是遠離染污，與根本覺悟相同。這裡面有智慧的清凈，以及即是智慧的清凈。（智凈相：智慧清凈之相；始覺智：初始覺悟的智慧；本覺：根本覺悟。）不思議業，指的是果德（果報功德）的他用（利益他人），所以稱為業。不是下地（較低的修行層次）所能測量，所以不可思議。這裡面也有不可思議的業，以及不可思議即是業等等，可以理解。（不思議業：不可思議的業力；果德：果報功德。）二、指出本體：生滅門中隨順染污的根本覺悟為本體。（生滅門：描述眾生在生死輪迴中的狀態；本覺：根本覺悟。）三、從體和用兩個方面來分別：第一個是本體，第二個是作用。四、從染和凈兩個方面來分別：這兩個都是清凈的，因為返回染污的本源；也可以都是染污的，因為隨順染污所成就的。五、從自利和利他兩個方面來分別：第一個是自利，但並非沒有利他；第二個是利他，但並非沒有自利。六、從三身（法身、報身、化身）來分別有兩種含義：一是第一個是報身，第二個是化身；二是第一個通於法身和自受用身，第二個通於化身和他受用身。（三身：佛的三種身，即法身、報身、化身。）七、從四智（大圓鏡智、平等性智、妙觀察智、成所作智）來分別：第一個是大圓鏡智。（四智：轉識成智后所證得的四種智慧。）

【English Translation】 English version First, reversing the defilement of delusion, revealing the inherent true virtues (True Virtues). ('Dui Wang Ran': Addressing the defilement of delusion; 'Xian Zi Zhen De': Revealing the inherent true virtues.) Second, internally cultivating ignorance, causing it to generate pure functions. ('Nei Xun Wu Ming': Internally cultivating ignorance; 'Ling Qi Jing Yong': Causing it to generate pure functions.) Due to the initial two meanings in ignorance and the latter two meanings in Suchness, there are the meanings of initial enlightenment (Shi Jue) and fundamental enlightenment (Ben Jue) in the gate of birth and death. (Gate of Birth and Death: Describing the state of sentient beings in the cycle of birth and death; 'Shi Ben Er Jue': Initial enlightenment and fundamental enlightenment.) Due to the latter two meanings in ignorance and the initial two meanings in Suchness, there are fundamental non-enlightenment (Ben Bu Jue) and terminal non-enlightenment (Mo Bu Jue). ('Ben Mo Er Bu Jue': Fundamental non-enlightenment and terminal non-enlightenment.) If viewed from the perspective of the aspectual differentiation of the various consciousnesses (various forms of consciousness), fundamental enlightenment and fundamental non-enlightenment exist in the fundamental consciousness (Alaya Consciousness), while initial enlightenment and terminal non-enlightenment exist in the arising consciousness (Transforming Consciousness). (Fundamental Consciousness: Alaya Consciousness, storing all seeds; Arising Consciousness: Transforming Consciousness, various consciousnesses arising from Alaya Consciousness.) If viewed from the perspective of the non-duality of fundamental and terminal (the level where fundamental and terminal are not separate), they both exist in one fundamental consciousness. (Non-duality of Fundamental and Terminal: The level where fundamental and terminal are not separate.) Moreover, fundamental enlightenment is the beginning, and fundamental enlightenment still relies on initial enlightenment to manifest; fundamental non-enlightenment is the end, and fundamental non-enlightenment still depends on terminal non-enlightenment to be nourished. (Fundamental Enlightenment: Ben Jue; Initial Enlightenment: Shi Jue; Fundamental Non-Enlightenment: Ben Bu Jue; Terminal Non-Enlightenment: Mo Bu Jue.) Moreover, fundamental non-enlightenment relies on fundamental enlightenment, terminal non-enlightenment relies on fundamental non-enlightenment, initial enlightenment relies on terminal non-enlightenment, and fundamental enlightenment still relies on initial enlightenment. In this way, cycling back and forth, they are all the same dependent origination, without self-nature, and not separate from Suchness. (Dependent Origination: The law of interdependence of things; Suchness: The true nature of things.) Within this gate of birth and death, truth and delusion each unfold four meanings, so there are eight gates. When combined, there are only four, which are two enlightenments and two non-enlightenments. Further summarized, there are only two, which are enlightenment and non-enlightenment. The overall summary is only one, which is the gate of one mind's birth and death. (Gate of One Mind's Birth and Death: The arising and ceasing changes produced by one mind.) Twenty-third, the aspect of wisdom purity (Zhi Jing Xiang), the aspect of inconceivable karma (Bu Si Yi Ye Xiang), briefly distinguished in ten aspects. First, explaining the names: Wisdom refers to the wisdom of initial enlightenment; Purity refers to being free from defilement, the same as fundamental enlightenment. Within this, there is the purity of wisdom, and the purity that is wisdom. (Aspect of Wisdom Purity: Zhi Jing Xiang; Wisdom of Initial Enlightenment: Shi Jue Zhi; Fundamental Enlightenment: Ben Jue.) Inconceivable karma refers to the other-benefit (benefiting others) of the fruit virtue (merit of fruition), so it is called karma. It cannot be measured by the lower ground (lower levels of practice), so it is inconceivable. Within this, there is also inconceivable karma, and inconceivable that is karma, etc., which can be understood. (Inconceivable Karma: Bu Si Yi Ye; Fruit Virtue: Guo De.) Second, pointing out the substance: In the gate of birth and death, fundamental enlightenment that follows defilement is the substance. (Gate of Birth and Death: Describing the state of sentient beings in the cycle of birth and death; Fundamental Enlightenment: Ben Jue.) Third, distinguishing from the aspects of substance and function: The first is the substance, the second is the function. Fourth, distinguishing from the aspects of defilement and purity: These two are both pure, because they return to the source of defilement; they can also both be defiled, because they are accomplished by following defilement. Fifth, distinguishing from the aspects of self-benefit and benefiting others: The first is self-benefit, but not without benefiting others; the second is benefiting others, but not without self-benefit. Sixth, distinguishing from the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) has two meanings: One is that the first is the Sambhogakaya, and the second is the Nirmanakaya; the second is that the first is connected to the Dharmakaya and the self-enjoyment body, and the second is connected to the Nirmanakaya and the other-enjoyment body. (Three Bodies: The three bodies of the Buddha, namely Dharmakaya, Sambhogakaya, Nirmanakaya.) Seventh, distinguishing from the four wisdoms (Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom): The first is the Great Perfect Mirror Wisdom. (Four Wisdoms: The four wisdoms attained after transforming consciousness into wisdom.)

。亦通平等性。后一通三智。八二智分別者。初一理智。后一量智。九本末者。初一本。后一末。十因緣所起分別者。智凈。以體相內熏為因。用本外熏為緣。同本凈智為果。不思議業。以智凈為因。眾生內熏為緣。無方大用為果。第二十四。覺體相中四鏡義。十門分別。一釋名。如實者真德也。空者對妄也。鏡者喻也。從法喻得名。余並準此。二因者能現諸法也。熏者內熏也。此即因之熏。故內熏也。夫此內熏。能生始覺之果。故亦名因熏。此即因是熏。故名因熏也。法者體相也。出者出二癡也。離者不與根本無明和合也。緣熏者作外緣熏眾生。此亦即緣是熏也。二出體者。並以生滅門中本覺真如三大為體。三生起次第者。由對妄故。初說為空。以空妄故。次顯真德隨緣。成內熏熏習故云因熏也。由有熏習力故。能治妄顯真。故次明法出離也。由出離染故。即起無邊凈用。故明緣熏也。四約染凈分別者。初二染故在纏。名有垢真如。后二凈故出障。名無垢真如也。五約因果分別者。初二在因。后二在果。因中。初一舉體。次一成因。果中。先斷果。德果。文可先果體。後果用。六相對分別者。初與三。二與四。各何別者。謂初自性離。三對治離。二內因熏。四外緣熏。有此差別也。七對智凈等分別者。此中法出離與

【現代漢語翻譯】亦可理解為平等之性（Samata）。後面一個『通』字包含三種智慧（三智）。八、二智分別：第一個是理智（真如之理的智慧），第二個是量智（衡量、判斷的智慧）。九、本末：第一個是根本，第二個是末端。十、因緣所起分別：智凈（智慧清凈）以本體和內在熏習作為因，以作用和外在熏習作為緣，以與本凈智（本來清凈的智慧）相同為果。不思議業（不可思議的作為）以智凈為因，以眾生的內在熏習為緣，以無邊廣大之用為果。第二十四，覺體相中四鏡義，從十個方面進行分析：一、釋名：『如實』指的是真實的功德，『空』是針對虛妄而言，『鏡』是比喻。從法和比喻的角度來命名。其餘的可以依此類推。二、因：能顯現諸法。熏：內在的熏習。這就是因的熏習，所以說是內熏。這種內熏能夠產生始覺（最初的覺悟）之果，所以也叫做因熏。這就是因即是熏，所以叫做因熏。法：本體和相狀。出：脫離兩種愚癡。離：不與根本無明（根本的迷惑）混合。緣熏：作為外緣來熏習眾生。這也是緣即是熏。二、出體：都以生滅門中的本覺真如（本來覺悟的真實如如）的三大（體大、相大、用大）作為本體。三、生起次第：因為針對虛妄，所以首先說空。因為空除了虛妄，所以其次顯現真德（真實的功德）隨順因緣，成就內在的熏習，所以說因熏。由於有熏習的力量，能夠去除虛妄，顯現真實，所以其次說明法出離。由於脫離了染污，就生起無邊的清凈作用，所以說明緣熏。四、約染凈分別：前兩個因為是染污的，所以在纏縛之中，叫做有垢真如（有染污的真如）。后兩個因為是清凈的，所以脫離了障礙，叫做無垢真如（沒有染污的真如）。五、約因果分別：前兩個在因位，后兩個在果位。在因位中，第一個是舉出本體，第二個是成就因。在果位中，先是斷除果，然後是功德果。文義上可以先說果體，后說果用。六、相對分別：第一個和第三個，第二個和第四個，各自有什麼區別？第一個是自性上的脫離，第三個是對治上的脫離。第二個是內在的因熏，第四個是外在的緣熏。有這些差別。七、對智凈等分別：這裡法出離與

【English Translation】 It can also be understood as the nature of equality (Samata). The latter '通' (tong) encompasses the three wisdoms (三智, San Zhi). Eight, Differentiation of the Two Wisdoms: The first is 理智 (Li Zhi, wisdom of principle - the wisdom of the true nature of Thusness), and the second is 量智 (Liang Zhi, measuring wisdom - the wisdom of measuring and judging). Nine, Root and Branch: The first is the root, and the second is the branch. Ten, Differentiation Arising from Causes and Conditions: 智凈 (Zhi Jing, purity of wisdom) takes the essence and internal熏習 (xun xi, influence/habituation) as the cause, takes the function and external熏習 as the condition, and takes being the same as 本凈智 (Ben Jing Zhi, originally pure wisdom) as the result. 不思議業 (Bu Si Yi Ye, inconceivable karma/action) takes 智凈 as the cause, takes the internal熏習 of sentient beings as the condition, and takes boundless and vast function as the result. Twenty-fourth, The Meaning of the Four Mirrors in the Essence and Characteristics of Awakening, analyzed from ten aspects: One, Explanation of Names: '如實' (Ru Shi, as it is) refers to true merit, '空' (Kong, emptiness) is in response to illusion, and '鏡' (Jing, mirror) is a metaphor. The name is derived from the Dharma and the metaphor. The rest can be inferred by analogy. Two, Cause: Able to manifest all dharmas. 熏 (Xun): Internal熏習. This is the熏習 of the cause, so it is called internal熏. This internal熏 is able to produce the fruit of 始覺 (Shi Jue, initial awakening), so it is also called 因熏 (Yin Xun, cause熏). This is the cause being熏, so it is called 因熏. 法 (Fa): Essence and characteristics. 出 (Chu): Escape from the two kinds of ignorance. 離 (Li): Not mixed with fundamental 無明 (Wu Ming, ignorance). 緣熏 (Yuan Xun): Acting as an external condition to熏習 sentient beings. This is also the condition being熏. Two, Manifesting the Essence: All take the three greatnesses (三大, San Da - essence, characteristics, and function) of 本覺真如 (Ben Jue Zhen Ru, original enlightenment true thusness) in the 生滅門 (Sheng Mie Men, gate of birth and death) as the essence. Three, Order of Arising: Because it is aimed at illusion, emptiness is mentioned first. Because emptiness removes illusion, true merit is then manifested, following conditions and accomplishing internal熏習, so it is called 因熏. Because of the power of熏習, it is able to remove illusion and manifest truth, so the 法出離 (Fa Chu Li, Dharma liberation) is explained next. Because of escaping from defilement, boundless pure function arises, so 緣熏 is explained. Four, Differentiation by Defilement and Purity: The first two, because they are defiled, are in entanglement, called 有垢真如 (You Gou Zhen Ru, defiled true thusness). The latter two, because they are pure, are free from obstacles, called 無垢真如 (Wu Gou Zhen Ru, undefiled true thusness). Five, Differentiation by Cause and Effect: The first two are in the causal position, and the latter two are in the resultant position. In the causal position, the first is to raise the essence, and the second is to accomplish the cause. In the resultant position, first is the cutting off of the result, and then the merit result. In terms of meaning, the essence of the result can be said first, and the function of the result can be said later. Six, Relative Differentiation: What are the differences between the first and third, and the second and fourth? The first is liberation in nature, and the third is liberation in counteraction. The second is internal cause熏, and the fourth is external condition熏. There are these differences. Seven, Differentiation with 智凈 and others: Here, 法出離 and

前智凈。及此緣熏與前不思業。各何別者。智凈約能觀。法出約所觀。不思業約智用。緣熏約法用。以始覺即同本覺故。所以隨一即收余耳。八以約三佛性分別者。前一唯自性住。后一唯至得果佛性。因熏亦性亦引出。法亦引出亦至得果。九約喻分別者。虛空有四義。一物所不能壞。二容受諸色法。三色滅凈空顯。四空能現色。鏡亦有四義。一實質不入中。二能現諸影像。三磨營去塵垢。四照用諸物。法中義準之。十約三大分別者。初一唯體非相用。次一亦體亦相而非用。次一亦相亦用而非體。后一唯一唯用非體相此就分別門說。若約镕融門。四義皆具三大耳。第二十五。始本相依文中。問。本覺為滅惑不滅惑耶。若滅惑者。即無凡夫過。若不滅惑者。即無覺義過。答。滅惑故。非無覺義過。無凡夫者。亦非過也。何以故。以一切凡夫即涅槃相。不復更滅。是故凡夫本無。有何過也。亦非無凡夫過。何以故。以彼本覺性滅惑故。方名本覺。本覺存故。得有不覺。不覺有故。不無凡夫。是故本覺滅惑。方成凡夫。何得有過。問。本覺若滅惑者。即應無不覺以障治相違故。若有不覺。即不得有本覺。如何說言依本覺有不覺耶。答。由本覺性自滅不覺故。是故依本覺得有不覺。何者。若本覺不滅不覺者。即應本覺中自有不覺

【現代漢語翻譯】現代漢語譯本前智凈（指清凈的智慧）。以及此緣熏（指因緣熏習）與前不思業（指不可思議的業力），各有何區別呢？智凈是從能觀的角度來說的，法出（指法性顯現）是從所觀的角度來說的，不思業是從智慧作用的角度來說的，緣熏是從法的作用的角度來說的。因為始覺（指最初的覺悟）等同於本覺（指本來的覺悟），所以隨說其中一個就包含了其餘的含義。八、如果用三佛性來分別呢？前一個（自性清凈）唯是自性住佛性（指眾生本具的佛性），后一個（至得果）唯是至得果佛性（指修行證得的佛果所具有的佛性）。因熏（指因地熏習）既是性佛性也是引出佛性（指能引導眾生顯現佛性的佛性），法（指法性）既是引出佛性也是至得果佛性。九、如果用比喻來分別呢？虛空有四種含義：一、任何事物都不能破壞它；二、它能容納各種色法；三、色法滅盡后，清凈的虛空就顯現出來；四、虛空能顯現色法。鏡子也有四種含義：一、它的實質不容納任何東西在其中；二、它能顯現各種影像；三、通過擦拭可以去除塵垢；四、它能照見萬物。在佛法中可以類比這些含義。十、如果用三大（體大、相大、用大）來分別呢？第一個（自性清凈）唯是體而非相和用，第二個（至得果）既是體也是相而非用，第三個（因熏）既是相也是用而非體，第四個（法）唯是用而非體和相。這是從分別的角度來說的。如果從融通的角度來說，四種含義都具備三大。第二十五，在始本相依文中，問：本覺是滅除煩惱還是不滅除煩惱呢？如果滅除煩惱，就沒有凡夫的過失；如果不滅除煩惱，就沒有覺悟的意義。答：滅除煩惱，所以沒有沒有覺悟的過失。說沒有凡夫，也不是過失。為什麼呢？因為一切凡夫即是涅槃的相，不再需要滅除。所以凡夫本來就沒有，有什麼過失呢？也不是沒有凡夫的過失。為什麼呢？因為本覺的自性滅除煩惱，才叫做本覺。本覺存在，才會有不覺。有不覺，才不會沒有凡夫。所以本覺滅除煩惱，才成就凡夫，怎麼會有過失呢？問：本覺如果滅除煩惱，就應該沒有不覺，因為障礙和對治是相互違背的。如果有不覺，就不能有本覺。如何說依本覺有不覺呢？答：由於本覺的自效能夠滅除不覺，所以說依本覺而有不覺。如果本覺不能滅除不覺，那麼本覺中就應該有不覺。

【English Translation】 English version What are the differences between the prior Zhi Jing (智凈, pure wisdom), this cause-conditioning (緣熏, causal conditioning), and the prior inconceivable karma (不思業, inconceivable karma)? Zhi Jing is discussed from the perspective of the ability to observe. Fa Chu (法出, the emergence of Dharma) is discussed from the perspective of what is observed. Inconceivable karma is discussed from the perspective of the function of wisdom. Cause-conditioning is discussed from the perspective of the function of Dharma. Because the initial awakening (始覺, shijue) is identical to the original awakening (本覺, benjue), discussing any one of them includes the others. Eight, if we differentiate them based on the three Buddha-natures? The first (self-nature purity) is solely the self-nature abiding Buddha-nature (自性住佛性, zixing zhu foxing). The latter (attaining the fruit) is solely the Buddha-nature of attaining the fruit (至得果佛性, zhide guo foxing). Cause-conditioning (因熏, yin xun) is both the nature Buddha-nature and the inducing Buddha-nature (引出佛性, yinchu foxing). Dharma (法, fa) is both the inducing Buddha-nature and the Buddha-nature of attaining the fruit. Nine, if we differentiate them using metaphors? Space has four meanings: first, it cannot be destroyed by anything; second, it can contain all forms; third, when forms cease, pure space appears; fourth, space can manifest forms. A mirror also has four meanings: first, its substance does not contain anything within; second, it can reflect all images; third, dust can be removed by polishing; fourth, it can illuminate all things. The meanings in Dharma can be understood by analogy. Ten, if we differentiate them based on the three Greatnesses (三大, san da)? The first (self-nature purity) is solely the essence, not the characteristics or function. The second (attaining the fruit) is both the essence and the characteristics, but not the function. The third (cause-conditioning) is both the characteristics and the function, but not the essence. The fourth (Dharma) is solely the function, not the essence or characteristics. This is from the perspective of differentiation. If from the perspective of fusion, all four meanings possess all three Greatnesses. Twenty-fifth, in the section on the mutual dependence of initial and original, question: Does original awakening extinguish afflictions or not? If it extinguishes afflictions, there would be no faults of ordinary beings. If it does not extinguish afflictions, there would be no meaning of awakening. Answer: It extinguishes afflictions, so there is no fault of not having awakening. Saying there are no ordinary beings is also not a fault. Why? Because all ordinary beings are the aspect of Nirvana, no further extinction is needed. Therefore, ordinary beings are originally non-existent, what fault is there? It is also not a fault of not having ordinary beings. Why? Because the nature of original awakening extinguishes afflictions, hence it is called original awakening. Because original awakening exists, there is non-awakening. Because there is non-awakening, there are ordinary beings. Therefore, original awakening extinguishes afflictions, thus accomplishing ordinary beings, how can there be a fault? Question: If original awakening extinguishes afflictions, there should be no non-awakening, because obstacles and antidotes are mutually contradictory. If there is non-awakening, there cannot be original awakening. How can it be said that non-awakening depends on original awakening? Answer: Because the nature of original awakening itself extinguishes non-awakening, therefore it is said that non-awakening depends on original awakening. If original awakening could not extinguish non-awakening, then there should be non-awakening within original awakening.

。若本覺中自有不覺者。則諸凡夫無不覺過。以不覺在本覺中。凡夫不證本覺故。不覺即不成凡夫過。又若本覺中有不覺者。即諸凡夫既有本覺。應得本覺。覺故。名不成凡夫過。若本覺中有不覺者。聖人得本覺。應有不覺。有不覺故。即非聖人。是無聖人過。又若本覺中有不覺者。聖人無不覺故。即無本覺。無本覺故。即無聖人過。既有此義。是故本覺性滅不覺是。又若不滅不覺。即無本覺。無本覺故。即無所迷。無所迷故。即無不覺。是故得有不覺者。由於本覺。本覺有者。由滅不覺。是故當知由滅不覺。得有不覺也。問。若本覺能滅惑者。何用始覺為。答。以惑有二義故。一理無義二情有義。由對初義。故名本覺。由對后義。故名始覺。故佛性論云。煩惱有二種滅。一自性滅。二對治滅。對此二滅。故有始本二覺。又此始覺亦是本覺之用也。何者。以依本覺故有不覺。有不覺故有始覺。是故始覺即是本覺。更無異體。唯一本覺滅煩惱也。始本相對。各有二義。本中。一是有力義。以能成始故。二是無力義。對始名本故。始中。一是有力義。以能顯本故。二是無力義。為本所成故。問。各有二義。有無鉾楯。豈不相違耶。答。非直有無性不相違。亦乃相順便得成立。何者。始覺中。非從本所成之始覺。無以能顯于

【現代漢語翻譯】若本覺（本來具有的覺悟）中自有不覺（迷惑）存在，那麼所有凡夫都應該沒有迷惑。因為不覺存在於本覺之中，凡夫沒有證得本覺，所以不覺就不能成為凡夫的過失。又如果本覺中有不覺存在，那麼所有凡夫既然具有本覺，就應該能夠獲得本覺，因為覺悟的緣故，這樣就不能稱之為凡夫的過失。如果本覺中有不覺存在，聖人證得本覺，就應該也有不覺存在，有了不覺，就不是聖人了，這樣就沒有聖人的過失。又如果本覺中有不覺存在，聖人沒有不覺，就沒有本覺，沒有本覺，就沒有聖人的過失。既然有這樣的道理，所以本覺的自性是能夠滅除不覺的。又如果不滅除不覺，就沒有本覺，沒有本覺，就沒有迷惑的對象，沒有迷惑的對象，就沒有不覺。所以，能夠有不覺存在，是因為本覺的緣故。本覺的存在，是因為滅除了不覺。所以應當知道，因為滅除了不覺，才會有不覺的存在。問：如果本覺能夠滅除迷惑，那麼要始覺（最初的覺悟）做什麼用呢？答：因為迷惑有兩種含義：一是理體上沒有，二是情識上存在。針對第一種含義，所以稱為本覺；針對第二種含義，所以稱為始覺。所以《佛性論》說：『煩惱有兩種滅除方式，一是自性滅，二是對治滅。』針對這兩種滅除方式，所以有始覺和本覺兩種覺悟。而且，這個始覺也是本覺的作用。為什麼呢？因為依靠本覺才會有不覺，有了不覺才會有始覺。所以始覺就是本覺，沒有不同的本體，只有一個本覺能夠滅除煩惱。始覺和本覺相對而言，各有兩種含義。在本覺中，一是有力，因為它能夠成就始覺；二是無力，相對於始覺而言稱為本覺。在始覺中，一是有力，因為它能夠顯現本覺；二是無力，因為它為本覺所成就。問：各有兩種含義，有無就像矛和盾一樣，難道不是相互矛盾嗎？答：不僅有和無的自性不相違背，而且還相互順應才能成立。為什麼呢？始覺中，如果不是從本覺所成就的始覺，就沒有辦法顯現本覺。

【English Translation】 If within the Original Enlightenment (本覺, the inherently possessed enlightenment) there exists Non-enlightenment (不覺, ignorance or delusion), then all ordinary beings (凡夫) should be free from delusion. Because Non-enlightenment resides within Original Enlightenment, and ordinary beings have not realized Original Enlightenment, therefore Non-enlightenment cannot be considered a fault of ordinary beings. Furthermore, if Original Enlightenment contains Non-enlightenment, then all ordinary beings, possessing Original Enlightenment, should be able to attain Original Enlightenment due to their enlightenment; thus, they cannot be called ordinary beings. If Original Enlightenment contains Non-enlightenment, then a Sage (聖人) who attains Original Enlightenment should also possess Non-enlightenment. Having Non-enlightenment, they would not be a Sage, thus eliminating the fault of not having Sages. Moreover, if Original Enlightenment contains Non-enlightenment, and Sages are without Non-enlightenment, then there is no Original Enlightenment. Without Original Enlightenment, there is no object of delusion, and without an object of delusion, there is no Non-enlightenment. Therefore, the existence of Non-enlightenment is due to Original Enlightenment. The existence of Original Enlightenment is due to the eradication of Non-enlightenment. Thus, it should be understood that the existence of Non-enlightenment is due to the eradication of Non-enlightenment. Question: If Original Enlightenment can eradicate delusion, what is the purpose of Initial Enlightenment (始覺, the initial awakening)? Answer: Because delusion has two meanings: one is the absence of it in principle (理無義), and the other is its existence in consciousness (情有義). With respect to the first meaning, it is called Original Enlightenment; with respect to the second meaning, it is called Initial Enlightenment. Therefore, the Buddha-nature Treatise (佛性論) says: 'Afflictions are eradicated in two ways: one is by their self-nature (自性滅), and the other is by counteracting them (對治滅).' With respect to these two eradications, there are two enlightenments: Initial and Original. Moreover, this Initial Enlightenment is also a function of Original Enlightenment. Why? Because Non-enlightenment exists due to reliance on Original Enlightenment, and Initial Enlightenment exists due to Non-enlightenment. Therefore, Initial Enlightenment is identical to Original Enlightenment, with no different substance; only Original Enlightenment can eradicate afflictions. Initial and Original Enlightenment are relative to each other, each having two meanings. In Original Enlightenment, one is being powerful, as it can accomplish Initial Enlightenment; the other is being powerless, as it is called Original in relation to Initial Enlightenment. In Initial Enlightenment, one is being powerful, as it can reveal Original Enlightenment; the other is being powerless, as it is accomplished by Original Enlightenment. Question: Each has two meanings, like a spear and a shield, are they not contradictory? Answer: Not only are the natures of existence and non-existence not contradictory, but they also complement each other to be established. Why? In Initial Enlightenment, if it were not for Initial Enlightenment accomplished by Original Enlightenment, there would be no way to reveal Original Enlightenment.

本覺。本覺中。非對始之本覺。無以成於始覺。是故始本四義。緣起一故。不可為異。然四義故。不可為一。猶如圓珠。隨取皆盡。護過顯德。及違成過等。各有四句。準可知之。問。是始覺有耶。答。不也。以即是本覺故。又問。本覺是有耶。答不。即是始覺故。問。亦本亦始耶。答。不也。始本不二故。問。非本始耶。答。不也。本始具足故。此並生滅門凈緣起更說。真如門中則無此義。第二十六。染法熏習中無明妄心各有二種。一粗。二細。此粗細亦各有二。一依他。二成他。無明細者。謂根本不覺。依他者。謂依業識染心而得存立。二成他者。即此依染心根本無明。熏于真如成業識。無明粗者。末不覺。依他謂依分別事識而得成立。二成他者。即此依事識末無明。不了妄境生起事識。染心粗細各二義。準無明取之。妄境界亦二。謂轉識境。事識境。此二各二。謂依心。起心。準之。今此論中熏習文內。但說起心。故云境界熏于妄心牽增分別。以此境界非是情識。法無可熏。故不說妄心熏于境界也。第二十七。凈分緣起中有四句。一本有。謂真如門。二修生本有。謂本覺以對始得成故。三本有修生。謂無分別智。是本覺隨染所成故。四修生。謂始覺智。本無今有。此四義同一緣起。隨舉一門。無不全收。準之。

【現代漢語翻譯】現代漢語譯本本覺（本源覺悟）。在本覺之中，如果不是相對於始覺（初始覺悟）的本覺，就無法成就始覺。因此，始覺和本覺的四種含義，因為緣起是統一的，所以不能認為是不同的。然而，因為有四種含義，所以也不能認為是一樣的。就像圓珠一樣，無論從哪個角度看都是完整的。護過顯德（守護過失，彰顯功德），以及違成過（違背反而造成過失）等，各有四句，可以參照理解。問：這個始覺是存在的嗎？答：不是的。因為它就是本覺。又問：本覺是存在的嗎？答：不是的。因為它就是始覺。問：既是本覺又是始覺嗎？答：不是的。因為始覺和本覺不是二元對立的。問：既不是本覺也不是始覺嗎？答：不是的。因為本覺和始覺是圓滿具足的。這些都是在生滅門（現象界）中，爲了凈化緣起而進一步說明的。在真如門（本體界）中，則沒有這些說法。第二十六，在染法熏習中，無明（無知）和妄心（虛妄的心）各有兩種：一是粗的，二是細的。這粗細又各有兩種：一是依他的（依賴於其他事物而存在），二是成他的（由自身造成的）。無明細的，指的是根本不覺。依他的，指的是依賴於業識（行為的意識）染心而得以存在。成他的，就是這個依賴於染心的根本無明，熏習真如（真如自性）而形成業識。無明粗的，指的是末不覺（最終的不覺）。依他的，指的是依賴於分別事識（區分事物的意識）而得以成立。成他的，就是這個依賴於事識的末無明，因為不了知虛妄的境界而生起事識。染心的粗細各有兩種含義，可以參照無明來理解。妄境界也有兩種，指的是轉識境（轉變意識的境界）和事識境（事物意識的境界）。這兩種境界又各有兩種，指的是依心（依賴於心）和起心（由心生起），可以參照理解。現在這部論中，在熏習的章節里，只說了起心。所以說境界熏習妄心，牽引增長分別。因為這個境界不是情識，法是無法熏習的，所以沒有說妄心熏習境界。第二十七，在凈分緣起中，有四句：一是本有（本來就存在），指的是真如門。二是修生本有（通過修行而產生的本來就存在），指的是本覺相對於始覺才能成立。三是本有修生（本來就存在，通過修行而產生），指的是無分別智（沒有分別的智慧），是本覺隨著染污而成就的。四是修生（通過修行而產生），指的是始覺智（初始覺悟的智慧），本來沒有現在有了。這四種含義都是同一個緣起，無論舉出哪一種，都完全包含了其他幾種，可以參照理解。

【English Translation】 English version Original Enlightenment (本覺, Benjue). Within Original Enlightenment, if it were not for Original Enlightenment in relation to Initial Enlightenment (始覺, Shijue), Initial Enlightenment could not be achieved. Therefore, the four meanings of Initial and Original are inseparable because their arising is one. However, because of the four meanings, they cannot be considered the same. It is like a round pearl, complete from any angle. Protecting against faults and revealing virtues (護過顯德, Huguo Xiande), as well as causing faults through opposition (違成過, Weichengguo), each has four aspects, which can be understood by analogy. Question: Does this Initial Enlightenment exist? Answer: No. Because it is identical to Original Enlightenment. Question: Does Original Enlightenment exist? Answer: No. Because it is identical to Initial Enlightenment. Question: Is it both Original and Initial? Answer: No. Because Initial and Original are not dualistic. Question: Is it neither Original nor Initial? Answer: No. Because Original and Initial are fully complete. These are further explanations within the realm of birth and death (生滅門, Shengmiemen) to purify arising. In the realm of Suchness (真如門, Zhenrumen), these statements do not apply. Twenty-sixth, within the defiled conditioning, ignorance (無明, Wuming) and deluded mind (妄心, Wangxin) each have two types: coarse and subtle. These coarse and subtle types each have two aspects: dependent (依他, Yita) and self-caused (成他, Chengta). Subtle ignorance refers to fundamental non-awakening. 'Dependent' means it exists relying on the defiled mind of karmic consciousness (業識, Yeshi). 'Self-caused' means this fundamental ignorance, relying on the defiled mind, conditions Suchness, forming karmic consciousness. Coarse ignorance refers to the final non-awakening. 'Dependent' means it is established relying on discriminating consciousness (分別事識, Fenbieshishi). 'Self-caused' means this final ignorance, relying on event consciousness, fails to understand the deluded realm, giving rise to event consciousness. The coarse and subtle aspects of the defiled mind each have two meanings, which can be understood by analogy to ignorance. Deluded realms also have two types, referring to the realm of transforming consciousness (轉識境, Zhuanshijing) and the realm of event consciousness (事識境, Shishijing). These two realms each have two aspects, referring to 'depending on the mind' (依心, Yixin) and 'arising from the mind' (起心, Qixin), which can be understood by analogy. In this treatise, within the section on conditioning, only 'arising from the mind' is discussed. Therefore, it is said that the realm conditions the deluded mind, leading to increased discrimination. Because this realm is not sentient, the Dharma cannot be conditioned, so it is not said that the deluded mind conditions the realm. Twenty-seventh, within the pure conditioning, there are four aspects: First, 'inherently existent' (本有, Benyou), referring to the realm of Suchness. Second, 'inherently existent through cultivation' (修生本有, Xiusheng Benyou), referring to Original Enlightenment being established in relation to Initial Enlightenment. Third, 'inherently existent and arising through cultivation' (本有修生, Benyou Xiusheng), referring to non-discriminating wisdom (無分別智, Wufenbiezhi), which is Original Enlightenment achieved through defilement. Fourth, 'arising through cultivation' (修生, Xiusheng), referring to the wisdom of Initial Enlightenment (始覺智, Shijuezhi), which was not present before but is now. These four meanings are all the same arising, and whichever one is mentioned, it fully encompasses the others, which can be understood by analogy.

第二十八。生滅門中真妄緣起和合不二識中。真如無明各有四義。真如中四義者。一不變義。二和合義。三隱體義。四內熏義。無明四義者。一即空義。二覆真義。三成妄義。四凈用義。真妄中。各由初義故。是本覺攝也。各有第二義故。是根本不覺攝也。各由第三義故。是枝末不覺攝也。各由第四義故。是始覺攝也。此上四義。復有三門。一約分相門。則各初二義在本識中。各后二義在事識中。以各初二能生各后二故。二本末不二門。以緣起無二故。則並在梨耶識中。依此義故。論中說云。此梨耶識有二義。謂覺不覺也。依分相義故。論中末不覺及始覺。並在事識中也。此上真妄八義。唯一緣起。無礙镕融。舉體全收。無不皆盡。第二十九。法身義四門分別。初釋名者。法是軌持義。身是依止義。即法為身。亦名自性身。二體性者。略有十種。一依佛地論。唯以所照真如清凈法界為性。餘四智等。並屬報化。二或唯約智。如無性攝論。以無垢無掛礙智為法身故。謂離二障。諸德釋云。此約攝境從心。名為法身。匪為法身是智非理。今釋一切諸法尚即真如。況此真智而不如耶。既即是如。何待攝境。三亦智亦境。如梁論云。唯如如及如如智獨存。名為法身。四境智雙泯。經云如來法身非心非境。五此上四句。合為一無

【現代漢語翻譯】第二十八。在生滅變化之門中，真如（tathata，事物的真實本性）和虛妄（falsehood）相互依存，和合而成為不二的識（consciousness）。在這識中，真如和無明（ignorance）各有四種含義。真如的四種含義是：一、不變義（unchanging nature）；二、和合義（harmonious union）；三、隱體義（hidden essence）；四、內熏義（internal perfuming）。無明的四種含義是：一、即空義（emptiness）；二、覆真義（covering the truth）；三、成妄義（forming illusion）；四、凈用義（purifying function）。在真如和虛妄中，由於各自的第一種含義，它們都屬於本覺（original enlightenment）的範疇。由於各自的第二種含義，它們都屬於根本不覺（fundamental non-enlightenment）的範疇。由於各自的第三種含義，它們都屬於枝末不覺（branch-end non-enlightenment）的範疇。由於各自的第四種含義，它們都屬於始覺（initial enlightenment）的範疇。以上四種含義，又有三個方面：一、從分相門（aspects）來說，各自的第一、第二種含義在本識（alaya-vijñana，阿賴耶識）中，各自的第三、第四種含義在事識（active consciousness）中，因為各自的第一、第二種含義能夠產生各自的第三、第四種含義。二、從本末不二門（non-duality of origin and end）來說，因為緣起（dependent origination）沒有分別，所以都在阿賴耶識中。根據這個含義，論中說：『這個阿賴耶識有兩種含義，即覺（enlightenment）和不覺（non-enlightenment）。』根據分相的含義，論中的末不覺和始覺，都在事識中。以上真如和虛妄的八種含義，都是唯一的緣起，沒有阻礙，相互融合，完全包含，沒有遺漏。第二十九。從四個方面來分別法身（dharmakaya，佛的法性之身）的含義。首先是解釋名稱：法是軌持義（normative and supportive），身是依止義（basis of reliance）。即法為身，也稱為自性身（self-nature body）。其次是體性（essence）：略有十種。一、根據《佛地論》（Buddhabhumi Sutra），唯以所照的真如清凈法界（dharmadhatu，法界）為體性，其餘的四智（four wisdoms）等，都屬於報身（sambhogakaya，報身）和化身（nirmanakaya，化身）。二、或者只從智慧（wisdom）來說，如《無性攝論》（Asanga's Compendium of Abhidharma），以無垢無掛礙智（untainted and unobstructed wisdom）為法身。意思是遠離二障（two obscurations）。諸德解釋說：『這是從攝取境界從心（mind）的角度來說，稱為法身。並非法身是智而非理（principle）。』現在解釋一切諸法尚且就是真如，何況這個真智而不如此呢？既然就是真如，何必等待攝取境界？三、既是智慧也是境界（object），如梁論說：『唯有如如（tathata，如如）以及如如智（tathata-jnana，如如智）獨存，稱為法身。』四、境界和智慧都泯滅。經中說：『如來法身非心非境。』五、以上四句，合為一個無。

【English Translation】 Twenty-eighth. Within the gate of arising and ceasing, true suchness (tathata) and falsehood (falsehood) dependently originate and harmoniously unite within the non-dual consciousness (vijnana). Within this consciousness, true suchness and ignorance (avidya) each have four meanings. The four meanings of true suchness are: 1. Unchanging nature; 2. Harmonious union; 3. Hidden essence; 4. Internal perfuming. The four meanings of ignorance are: 1. Emptiness; 2. Covering the truth; 3. Forming illusion; 4. Purifying function. Within true suchness and falsehood, due to their respective first meanings, they both belong to original enlightenment (original enlightenment). Due to their respective second meanings, they both belong to fundamental non-enlightenment (fundamental non-enlightenment). Due to their respective third meanings, they both belong to branch-end non-enlightenment (branch-end non-enlightenment). Due to their respective fourth meanings, they both belong to initial enlightenment (initial enlightenment). These above four meanings have three aspects: 1. From the perspective of differentiated aspects, their respective first and second meanings are in the alaya-vijñana (alaya-vijñana, storehouse consciousness), and their respective third and fourth meanings are in the active consciousness (active consciousness), because their respective first and second meanings can generate their respective third and fourth meanings. 2. From the perspective of the non-duality of origin and end, because dependent origination (pratītyasamutpāda) has no duality, they are all in the alaya-vijñana. According to this meaning, the treatise says: 'This alaya-vijñana has two meanings, namely enlightenment and non-enlightenment.' According to the meaning of differentiated aspects, the treatise's branch-end non-enlightenment and initial enlightenment are both in the active consciousness. The above eight meanings of true suchness and falsehood are all unique dependent origination, without obstruction, mutually fused, completely encompassing, without omission. Twenty-ninth. Discriminating the meaning of the dharmakaya (dharmakaya, the body of the Dharma) from four aspects. First, explaining the name: Dharma is the meaning of normative and supportive, and body is the meaning of basis of reliance. That is, taking Dharma as the body, also called the self-nature body (svabhavakakaya). Second, the essence: briefly, there are ten kinds. 1. According to the Buddhabhumi Sutra (Buddhabhumi Sutra), only the illuminated true suchness pure dharmadhatu (dharmadhatu, the realm of Dharma) is taken as the essence, and the remaining four wisdoms (four wisdoms), etc., all belong to the sambhogakaya (sambhogakaya, enjoyment body) and nirmanakaya (nirmanakaya, emanation body). 2. Or only speaking from wisdom, such as Asanga's Compendium of Abhidharma (Asanga's Compendium of Abhidharma), taking untainted and unobstructed wisdom as the dharmakaya. It means being free from the two obscurations (two obscurations). The virtues explain: 'This is called the dharmakaya from the perspective of taking the realm from the mind. It is not that the dharmakaya is wisdom and not principle.' Now explaining that all dharmas are still true suchness, how could this true wisdom not be so? Since it is true suchness, why wait to take the realm? 3. Both wisdom and object, as the Liang Treatise says: 'Only tathata (tathata) and tathata-jnana (tathata-jnana) exist alone, called the dharmakaya.' 4. Both the realm and wisdom are extinguished. The sutra says: 'The tathagata's dharmakaya is neither mind nor realm.' 5. The above four sentences are combined into one without.

礙法身。隨說皆得。六此上總別五句。相融形奪。泯並五說。逍然無寄。以為法身。此上單就境智辨也。七通攝五分及悲願等諸行功德。無不皆是此身收。以修生功德必證理故。融攝無礙。如前智說。八通收報化色身相好功德。無不皆是此法身收。故攝論中。三十二相等。皆入法身攝。釋有三義。一相則如故。歸理法身。二智所現故。屬智法身。三當相併是功德法故。名為法身。九通攝一切三世間故。眾生及器無非佛故。一大法身具十佛故。三身等並在此中智正覺攝故。十總攝前九為總句。是謂如來無礙自在法身之義。三生因者有四。一者了因。照現本有真如法故。二者生因。產生修起勝功德故。三者生了無礙因。生了相即。二果不殊故。四總此勝德為所依因。即機現用為所成果。四業用者亦有四。一此理法身與諸觀智為所開覺。經云法身說法授與義故。二依此以起報化利生勝業用故。三或化樹形等密攝化故。四遍諸眾生道毛端等處。熏熏自在無礙業用也。第三十。真妄心境通有四句。一約情有心境。境謂空有相違。以存二相故。心謂二見不壞。是妄情故。或境上有空同性。以俱是所執性故。心上亦同。俱是妄見故。二約法有心境。境謂空有不二。以俱融故。心謂絕二。見無二故。或境上空有相違。以全形奪故。心上

【現代漢語翻譯】現代漢語譯本礙法身（不可阻礙的法身）。隨所說之法皆能領悟。六、以上總括和分別五句，相互融合，形體相互奪取，泯滅併合五種說法，逍遙自在，無所依傍，以此作為法身。以上僅就境（客觀世界）和智（智慧）進行辨析。七、普遍攝取五分法身以及慈悲、誓願等各種修行功德，無不都包含在這個法身之中。因為修習所生的功德必定能證悟真理，所以能夠融合攝取而沒有障礙，如同前面所說的智慧。八、普遍攝取報身（為教化菩薩而顯現的莊嚴身相）和化身（為度化眾生而隨機應化的身相）的色身相好功德，無不都包含在這個法身之中。所以《攝大乘論》中說，三十二相（佛的三十二種殊勝的相貌）等，都屬於法身所攝。對此有三種解釋：一、相雖然如舊，但歸於理法身（體現真理的法身）。二、由智慧所顯現，屬於智法身（體現智慧的法身）。三、當下的相就是功德法，所以名為法身。九、普遍攝取一切三世間（過去、現在、未來）的萬物，所以眾生和器世間（眾生所居住的環境）沒有不是佛的。一個大法身具備十佛的功德，三身（法身、報身、化身）等都包含在這個智正覺（智慧和正覺）之中。十、總括前面九點作為總結句，這就是如來無礙自在法身的意義。產生三身的原因有四種：一、了因（能使事物顯現的原因），照亮顯現本有的真如法性。二、生因（能使事物產生的原因），產生修習而起的殊勝功德。三、生了無礙因，生因和了因相互即是，兩種結果沒有差別。四、總括這些殊勝功德作為所依之因，即根據眾生的根機而顯現作用，作為所成就的果。四種作用也有四種：一、這個理法身與各種觀智作為所開顯覺悟的對象。經中說，『法身說法，授予意義』。二、依靠這個法身而生起報身和化身，利益眾生的殊勝作用。三、或者化現樹木等形狀，秘密地攝受教化眾生。四、遍佈各個眾生道的毛端等處，熏習自在，沒有障礙的作用。第三十，真妄心境普遍有四句：一、從情識的角度來說，有心和境。境是指空和有相互違背，因為存在兩種對立的相。心是指兩種見解沒有破除，這是虛妄的情識。或者境上有空同性，因為都是所執著的自性。心上也是一樣，都是虛妄的見解。二、從法理的角度來說，有心和境。境是指空和有不二，因為兩者相互融合。心是指斷絕兩種對立，見解上沒有對立。或者境上空和有相互違背，因為完全是形體相互奪取。

【English Translation】 English version Unobstructed Dharmakaya (the Dharma body that cannot be hindered). All teachings expounded are readily understood. 6. The above five sentences, encompassing both general and specific aspects, mutually interpenetrate, with forms mutually usurping each other, merging and uniting the five teachings, freely unattached, taking this as the Dharmakaya. The above solely distinguishes between the objective realm and wisdom. 7. Universally encompassing the five divisions of the Dharmakaya, as well as various practices such as compassion and vows, all are contained within this body. Because the merits arising from cultivation will inevitably lead to the realization of truth, they can be integrated without obstruction, as mentioned earlier regarding wisdom. 8. Universally encompassing the meritorious qualities of the Sambhogakaya (the body of bliss, manifested to teach Bodhisattvas) and Nirmanakaya (the body of transformation, manifested to liberate beings), all are contained within this Dharmakaya. Therefore, the Mahāyānasaṃgraha states that the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics) are included within the Dharmakaya. There are three interpretations: 1. The characteristics remain as they are, but return to the Dharmakaya of principle (the Dharmakaya embodying truth). 2. Manifested by wisdom, they belong to the Dharmakaya of wisdom (the Dharmakaya embodying wisdom). 3. The characteristics themselves are meritorious Dharmas, hence they are called Dharmakaya. 9. Universally encompassing all three realms of existence (past, present, and future), therefore sentient beings and the environment are none other than the Buddha. One great Dharmakaya possesses the merits of ten Buddhas, and the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya) are all contained within this wisdom and right awareness. 10. Summarizing the previous nine points as a concluding sentence, this is the meaning of the Tathagata's unobstructed and free Dharmakaya. There are four causes for the arising of the Trikaya: 1. Illuminating cause (hetu), illuminating and revealing the inherent true nature of Suchness. 2. Generative cause (hetu), generating and cultivating superior merits. 3. Unobstructed generative and illuminating cause, the generative cause and illuminating cause are mutually identical, and the two results are not different. 4. Summarizing these superior merits as the cause of reliance, that is, manifesting function according to the capacity of sentient beings, as the result to be achieved. There are also four functions: 1. This Dharmakaya of principle and various contemplative wisdoms serve as the object to be awakened and enlightened. The sutra says, 'The Dharmakaya expounds the Dharma, bestowing meaning.' 2. Relying on this Dharmakaya, the Sambhogakaya and Nirmanakaya arise, benefiting sentient beings with superior functions. 3. Or transforming into shapes such as trees, secretly embracing and teaching sentient beings. 4. Pervading every pore of sentient beings in all realms, perfuming freely and without obstruction. Thirtieth, the true and false mind and realm universally have four sentences: 1. From the perspective of emotions, there are mind and realm. The realm refers to emptiness and existence contradicting each other, because two opposing aspects exist. The mind refers to the two views not being broken, which is false emotion. Or the realm has the same nature of emptiness, because they are both the nature of what is clung to. The mind is also the same, both are false views. 2. From the perspective of Dharma, there are mind and realm. The realm refers to emptiness and existence being non-dual, because they are mutually integrated. The mind refers to severing the two oppositions, and there is no opposition in views. Or emptiness and existence contradict each other in the realm, because it is entirely a mutual usurpation of forms.

亦二。隨見一分。余分性不異故。三以情就法說。謂境則有無俱情有。有無俱理無。無有無二為一性。或亦相違。以全奪故。心謂妄取情中有。以是執心故。或亦比知其理無。以分有觀心故。四以法就情說。境則有無俱理有。有無俱情無。無有無二為一性。或亦相違。以全奪故。心謂見理有。以智故。見情無。以悲故。或見無二心。是一心故。此上四門中。約境各有四句。心亦各四句。總有三十二句。準思之。第三十一。二諦無礙說有二門。一約喻。二就法。一約喻者。且如幼兔依巾有二門。一兔。二巾。兔亦二義。一相差別義。二體空義。巾亦二義。一住自位義。二舉體兔義。此巾與兔。非一非異。且非異有四句。一巾上成兔義。及兔上相差別義。合為一際。故不異。此是以本隨末。就末明不異。二以巾上住自位義。及兔上體空義。合為一際。故為不異。此是以末歸本。就本明不異。三以攝末所歸之本。與攝本所從之末。此二雙融。無礙俱存。故為不異。此是本末雙存。無礙不異。四以所攝歸本之末。亦與所攝隨末之本。此二俱泯。故為不異。此是本末雙泯。平等不異。第二非一義者亦有四句。一以巾上住自位義。與兔上相差別義。此二相背。故為非一。此是相背非一。二巾上成兔義。兔上體空義。此二相害。故為

【現代漢語翻譯】亦二。隨見一分。余分性不異故。（這也是二諦的體現，隨著所見只是事物的一部分，其餘部分的性質並沒有不同。）三以情就法說。謂境則有無俱情有。有無俱理無。無有無二為一性。或亦相違。以全奪故。心謂妄取情中有。以是執心故。或亦比知其理無。以分有觀心故。（三、從情感的角度來談論法理。就外境而言，有和無都存在於情感之中；有和無在理上都不存在。沒有有和沒有無二者合一的自性，或者說是相互違背的，因為它們完全否定了對方。就內心而言，錯誤的認知在情感中存在，因為這是執著的心。或者也可以通過比較得知，在理上它們是不存在的，因為可以用分析的方法來觀察內心。）四以法就情說。境則有無俱理有。有無俱情無。無有無二為一性。或亦相違。以全奪故。心謂見理有。以智故。見情無。以悲故。或見無二心。是一心故。（四、從法理的角度來談論情感。就外境而言，有和無在理上都存在；有和無在情感中都不存在。沒有有和沒有無二者合一的自性，或者說是相互違背的，因為它們完全否定了對方。就內心而言，通過智慧，我們看到理上是存在的；通過慈悲，我們看到情感上是不存在的。或者看到沒有兩種心，只有一顆心。）此上四門中。約境各有四句。心亦各四句。總有三十二句。準思之。（以上四種角度，就外境而言各有四句，內心也各有四句，總共有三十二句，可以以此類推思考。）第三十一。二諦無礙說有二門。一約喻。二就法。（第三十一，二諦無礙的說法有兩個方面：一是通過比喻，二是直接就法理來談。）一約喻者。且如幼兔依巾有二門。一兔。二巾。兔亦二義。一相差別義。二體空義。巾亦二義。一住自位義。二舉體兔義。（一、通過比喻來說明。比如小兔子依靠毛巾，這裡有兩個方面：一是兔子，二是毛巾。兔子也有兩種含義：一是現象上的差別，二是本體是空性的。毛巾也有兩種含義：一是保持自身的位置，二是整個毛巾都呈現為兔子的形象。）此巾與兔。非一非異。且非異有四句。一巾上成兔義。及兔上相差別義。合為一際。故不異。此是以本隨末。就末明不異。（這毛巾和兔子，既不是同一的，也不是不同的。先說不是不同的四種情況：一是毛巾上呈現出兔子的形象，以及兔子本身具有現象上的差別，二者合為一體，所以不是不同的。這是從根本隨順末節，就末節來說明不是不同的。）二以巾上住自位義。及兔上體空義。合為一際。故為不異。此是以末歸本。就本明不異。（二是以毛巾保持自身位置的含義，以及兔子本體是空性的含義，二者合為一體，所以不是不同的。這是從末節迴歸根本，就根本來說明不是不同的。）三以攝末所歸之本。與攝本所從之末。此二雙融。無礙俱存。故為不異。此是本末雙存。無礙不異。（三是以包含末節所歸向的根本，與包含根本所由來的末節，二者相互融合，沒有障礙地同時存在，所以不是不同的。這是根本和末節同時存在，沒有障礙地不是不同的。）四以所攝歸本之末。亦與所攝隨末之本。此二俱泯。故為不異。此是本末雙泯。平等不異。（四是以所包含的迴歸根本的末節，以及所包含的隨順末節的根本，二者都消失了，所以不是不同的。這是根本和末節都消失，平等地不是不同的。）第二非一義者亦有四句。一以巾上住自位義。與兔上相差別義。此二相背。故為非一。此是相背非一。（第二，不是同一的含義也有四種情況。一是毛巾保持自身位置的含義，與兔子本身具有現象上的差別，二者相互背離，所以不是同一的。這是相互背離的不是同一。）二巾上成兔義。兔上體空義。此二相害。故為（二是毛巾上呈現出兔子的形象，兔子本體是空性的，二者相互衝突，所以是）

【English Translation】 Also twofold. Following the perception of one part, because the nature of the remaining part is not different. (This is also a manifestation of the two truths. Following what is seen as only a part of a thing, the nature of the remaining parts is no different.) Third, explaining the Dharma from the perspective of emotions. Regarding the external world, both existence and non-existence exist in emotions; both existence and non-existence do not exist in reason. There is no single nature for the two, 'no existence' and 'no non-existence', or they are contradictory because they completely negate each other. Regarding the mind, false cognitions exist in emotions because it is an attached mind. Or it can be comparatively known that they do not exist in reason because the mind is observed with partial existence. (Third, discussing the Dharma from the perspective of emotions. Regarding the external world, both existence and non-existence exist in emotions; both existence and non-existence do not exist in reason. There is no single nature for the two, 'no existence' and 'no non-existence', or they are contradictory because they completely negate each other. Regarding the mind, false cognitions exist in emotions because it is an attached mind. Or it can be comparatively known that they do not exist in reason because the mind is observed with partial existence.) Fourth, explaining emotions from the perspective of the Dharma. Regarding the external world, both existence and non-existence exist in reason; both existence and non-existence do not exist in emotions. There is no single nature for the two, 'no existence' and 'no non-existence', or they are contradictory because they completely negate each other. Regarding the mind, it is seen as existing in reason through wisdom, and seen as non-existent in emotions through compassion. Or seeing no two minds, but one mind. (Fourth, discussing emotions from the perspective of the Dharma. Regarding the external world, both existence and non-existence exist in reason; both existence and non-existence do not exist in emotions. There is no single nature for the two, 'no existence' and 'no non-existence', or they are contradictory because they completely negate each other. Regarding the mind, it is seen as existing in reason through wisdom, and seen as non-existent in emotions through compassion. Or seeing no two minds, but one mind.) In the above four aspects, there are four sentences for each aspect regarding the external world, and four sentences for each aspect regarding the mind, totaling thirty-two sentences. Think accordingly. (In the above four aspects, there are four sentences for each aspect regarding the external world, and four sentences for each aspect regarding the mind, totaling thirty-two sentences. Think accordingly.) Thirty-first. There are two aspects to the explanation of the unobstructedness of the two truths. One is through analogy, and the other is directly discussing the Dharma. (Thirty-first. There are two aspects to the explanation of the unobstructedness of the two truths. One is through analogy, and the other is directly discussing the Dharma.) One is through analogy. For example, a young rabbit relying on a towel has two aspects: one is the rabbit, and the other is the towel. The rabbit also has two meanings: one is the difference in phenomena, and the other is the emptiness of its essence. The towel also has two meanings: one is maintaining its own position, and the other is the entire towel appearing as the image of the rabbit. (One is through analogy. For example, a young rabbit relying on a towel has two aspects: one is the rabbit, and the other is the towel. The rabbit also has two meanings: one is the difference in phenomena, and the other is the emptiness of its essence. The towel also has two meanings: one is maintaining its own position, and the other is the entire towel appearing as the image of the rabbit.) This towel and rabbit are neither the same nor different. First, there are four situations where they are not different: one is that the towel presents the image of the rabbit, and the rabbit itself has differences in phenomena, the two are combined into one, so they are not different. This is following the end from the root, explaining that they are not different from the end. (This towel and rabbit are neither the same nor different. First, there are four situations where they are not different: one is that the towel presents the image of the rabbit, and the rabbit itself has differences in phenomena, the two are combined into one, so they are not different. This is following the end from the root, explaining that they are not different from the end.) Second, the meaning of the towel maintaining its own position, and the meaning of the rabbit's essence being empty, are combined into one, so they are not different. This is returning to the root from the end, explaining that they are not different from the root. (Second, the meaning of the towel maintaining its own position, and the meaning of the rabbit's essence being empty, are combined into one, so they are not different. This is returning to the root from the end, explaining that they are not different from the root.) Third, the root that contains the end to which it returns, and the end that contains the root from which it originates, the two are mutually integrated, existing without obstruction, so they are not different. This is the root and end coexisting, unobstructed and not different. (Third, the root that contains the end to which it returns, and the end that contains the root from which it originates, the two are mutually integrated, existing without obstruction, so they are not different. This is the root and end coexisting, unobstructed and not different.) Fourth, the end that is contained and returns to the root, and the root that is contained and follows the end, both disappear, so they are not different. This is the root and end both disappearing, equally not different. (Fourth, the end that is contained and returns to the root, and the root that is contained and follows the end, both disappear, so they are not different. This is the root and end both disappearing, equally not different.) Second, there are also four situations where they are not the same. One is that the meaning of the towel maintaining its own position, and the rabbit itself having differences in phenomena, the two are mutually opposed, so they are not the same. This is mutually opposed and not the same. (Second, there are also four situations where they are not the same. One is that the meaning of the towel maintaining its own position, and the rabbit itself having differences in phenomena, the two are mutually opposed, so they are not the same. This is mutually opposed and not the same.) Second, the meaning of the towel presenting the image of the rabbit, and the rabbit's essence being empty, the two conflict with each other, so it is (Second, the meaning of the towel presenting the image of the rabbit, and the rabbit's essence being empty, the two conflict with each other, so it is)

非一。三以彼相背與相害。此二位異。故為非一。謂相背各相舍。相去懸遠。相害則與敵對。親相食害。是故近遠非一也。四以極相害泯而不泯。由極相背存而不存。此不泯不存義為非一。此是成壞非一。又此四非一。與上四非異。而亦非一。以義不雜故。又上四不異。與此四不一。而亦不異。理遍通故。是故若以不異門取。諸門極相和會。若以非一門取。諸義極相違諍。極相違而極和合者。是無障無礙法也。第二就法說者。巾喻真如如來藏。兔喻眾生生死等。非一異亦有十門。準喻可知。又兔即生即死而無礙。巾即隱即顯而無礙。此生死隱顯。逆順交絡。諸門镕融。並準前思之可解。第三十二二諦義解二門。一辨相。二顯義。初辨相。如余說。二顯義者有四門。一開合。二一異。三相是。四相在。初開合者。先開。后合。開者。俗諦緣起中有四義。一諸緣有力義。二無力義。三無自性義。四成事義。真諦中亦有四義。一空義。二不空義。三依持義。四盡事義。合者有三門。一合俗。二合真。三合二。初者有三。一約用。謂有力無力無二故。二約體。謂性無性無二故。三無礙。謂體用無二。唯一俗諦。合真者亦三。一就用。謂依持成俗。即是奪俗。合盡無二故。二約體。空不空無二故。三無礙。謂體用無二故。三合二

【現代漢語翻譯】現代漢語譯本非一。三，因為它們彼此相背離和互相損害。這兩種情況的位置不同，所以說『非一』。所謂相背離，是指各自捨棄對方，距離遙遠。所謂相損害，是指與敵對勢力互相殘殺吞噬。因此，遠近導致了『非一』。四，因為極端的互相損害導致泯滅卻又不完全泯滅，由於極端的互相背離導致存在卻又不完全存在。這種不泯滅和不完全存在的意義就是『非一』。這是指成壞的『非一』。而且這四種『非一』，與上面的四種『非異』，既不是完全相同，也不是完全相異，因為它們的意義不混雜。而且上面的四種『不異』，與這四種『非一』，既不是完全相異，也不是完全相同，因為它們的道理普遍相通。因此，如果從『不異』的角度來看，各種門類都極其和諧融洽。如果從『非一』的角度來看，各種意義都極其相互衝突。極其相互衝突而又極其和諧融洽，這就是無障礙無阻礙的法。第二，就法來說，用巾來比喻真如（Tathata，事物的真實如是的狀態）如來藏（Tathagatagarbha，如來藏於一切眾生心中），用兔子來比喻眾生的生死等等。『非一異』也有十個方面，可以參照比喻來理解。而且兔子即生即死而沒有障礙，巾即隱即顯而沒有障礙。這種生死隱顯，逆順交織，各種門類融合貫通，都可以參照前面的內容思考理解。第三十二，二諦（Two Truths，勝義諦和世俗諦）的意義解釋分為兩個方面：一是辨別相狀，二是顯明意義。首先是辨別相狀，如其他地方所說。二是顯明意義，有四個方面：一是開合，二是『一異』，三是相是，四是相在。首先是開合，先開后合。開，是指俗諦（Conventional Truth，世俗諦）緣起（Dependent Origination，諸法因緣而生）中有四個意義：一是諸緣有力義，二是無力義，三是無自性義，四是成事義。真諦（Ultimate Truth，勝義諦）中也有四個意義：一是空義，二是不空義，三是依持義，四是盡事義。合，分為三個方面：一是合俗，二是合真，三是合二。首先是合俗，有三個方面：一是約用，即有力和無力沒有區別。二是約體，即有自性和無自性沒有區別。三是無礙，即體和用沒有區別，只有一個俗諦。合真也有三個方面：一是就用來說，依持成就世俗，就是奪取世俗，與盡合而沒有區別。二是約體來說，空和不空沒有區別。三是無礙，即體和用沒有區別。三是合二。

【English Translation】 English version Non-oneness. Three, because they contradict and harm each other. These two positions are different, hence 'non-one'. Contradiction means each abandons the other, being far apart. Harm means being enemies, devouring each other. Therefore, near and far result in 'non-one'. Four, because extreme harm leads to annihilation yet not complete annihilation, and extreme contradiction leads to existence yet not complete existence. This meaning of not annihilating and not completely existing is 'non-one'. This refers to the 'non-one' of formation and destruction. Moreover, these four 'non-ones' are neither completely the same nor completely different from the above four 'non-differences', because their meanings are not mixed. Furthermore, the above four 'non-differences' are neither completely different nor completely the same as these four 'non-ones', because the principle pervades and connects them. Therefore, if viewed from the perspective of 'non-difference', all categories are extremely harmonious and unified. If viewed from the perspective of 'non-one', all meanings are extremely contradictory. Being extremely contradictory yet extremely harmonious is the unobstructed and unimpeded Dharma. Second, regarding the Dharma, the cloth is used as a metaphor for Tathata (真如, the suchness of things) and Tathagatagarbha (如來藏, the womb of the Tathagata in all beings), and the rabbit is used as a metaphor for the cycle of birth and death of sentient beings, etc. 'Non-oneness and non-difference' also have ten aspects, which can be understood by referring to the metaphors. Moreover, the rabbit is born and dies without obstruction, and the cloth is hidden and revealed without obstruction. This cycle of birth and death, hiding and revealing, intertwines in both forward and reverse directions, and all categories are fused and interconnected, which can be understood by contemplating the previous content. Thirty-second, the explanation of the meaning of the Two Truths (二諦, Conventional Truth and Ultimate Truth) is divided into two aspects: first, distinguishing the characteristics; second, revealing the meaning. The first is distinguishing the characteristics, as described elsewhere. The second is revealing the meaning, which has four aspects: first, opening and closing; second, 'oneness and difference'; third, mutual affirmation; and fourth, mutual existence. First is opening and closing, first opening then closing. Opening refers to the four meanings in the Dependent Origination (緣起, the arising of all phenomena from conditions) of Conventional Truth (俗諦): first, the meaning of the power of all conditions; second, the meaning of powerlessness; third, the meaning of no self-nature; and fourth, the meaning of accomplishing things. There are also four meanings in Ultimate Truth (真諦): first, the meaning of emptiness; second, the meaning of non-emptiness; third, the meaning of reliance; and fourth, the meaning of exhausting things. Closing is divided into three aspects: first, combining the conventional; second, combining the ultimate; and third, combining the two. First is combining the conventional, which has three aspects: first, in terms of function, there is no difference between power and powerlessness. Second, in terms of essence, there is no difference between self-nature and no self-nature. Third, there is no obstruction, meaning there is no difference between essence and function, there is only one Conventional Truth. Combining the ultimate also has three aspects: first, in terms of function, reliance accomplishes the conventional, which is taking away the conventional, and there is no difference from combining with exhaustion. Second, in terms of essence, there is no difference between emptiness and non-emptiness. Third, there is no obstruction, meaning there is no difference between essence and function. Third is combining the two.

者有四門。一約起用門。謂真中依持義與俗中有力無二故。二約泯相門。謂真中盡俗與俗中無力無二故。三約顯實門。謂真中不空義與俗中無性義無二故。四成事門。謂真中空義與俗中存事無二故。開合門竟。理事相即不相即。無礙融通。各有四句。初不相即中四句者。一二事不相即。以緣相事礙故。二二事之理不相即。以無二故。三理事不相即。以理靜非動故。四事理不相即。以事動非靜故。二相即中四句者。一事即理。以緣起無性故。二理即事。以理隨緣事得立故。三事之理相即。以約詮會實故。四二事相即以即理之事無別事。是故事如理而無礙。第三十三。染凈義。問曰。不思議業者。相用俱名義大。于隨染業幻中何處攝耶。答。應作四句。一一向凈。謂出纏四智等故。二一向染。謂隨流有情無明未發覺故。三非染非凈。謂離言真如故。四亦染亦凈。謂相用二義大故。亦染故。隨地前機染幻現故。亦凈故。隨緣真如不變故。今於此四句。非第四句。為第三句。非第三句。為第四句。亦可總非四句。合作一句。互融無礙。思之可見。又問。隨染業幻者。約善順真。可得成。若約不善善違真。如何作幻不善。答。不善違真。許亦不全幻不善。約生厭棄。約彼生解。亦得幻不善。亦可染幻是無明。無體無真用。約彼無

【現代漢語翻譯】現代漢語譯本這裡有四扇門。第一扇是約起用門，意思是說真諦中的依持之義與俗諦中的有力是無二無別的。第二扇是約泯相門，意思是說真諦中窮盡俗諦與俗諦中的無力是無二無別的。第三扇是約顯實門，意思是說真諦中的不空之義與俗諦中的無性之義是無二無別的。第四扇是成事門，意思是說真諦中的空之義與俗諦中的存在事物是無二無別的。開合門的討論結束。理和事，既相互即又相互不即，無礙地融合貫通，各有四句。首先是不相即中的四句：第一，兩個事不相即，因為緣起相狀的事物互相障礙。第二，兩個事的理不相即，因為理是無二的。第三，理和事不相即，因為理是靜止的，不是運動的。第四，事和理不相即，因為事是運動的，不是靜止的。其次是相即中的四句：第一，事即是理，因為緣起是無自性的。第二，理即是事，因為理隨順因緣，事物才能成立。第三，事的理相互即，因為通過言語可以領會實相。第四，兩個事相互即，因為即理的事沒有別的事，所以事如理而無障礙。第三十三，染凈的意義。問：『不思議業』（inconceivable karma）這個概念，相和用都包含在內，意義重大，那麼在隨染業幻（karma illusions）中應該歸屬於哪裡呢？答：應該分為四句：第一，完全是清凈的，比如脫離纏縛的四智（four wisdoms）等。第二，完全是染污的，比如隨波逐流的有情，無明（ignorance）還沒有覺醒。第三，非染非凈，比如離言真如（Tathata）。第四，既染又凈，比如相和用這兩種意義重大。因為既染，所以隨順地前眾生的根機，染污的幻象顯現；因為既凈，所以隨順因緣，真如（Tathata）不變。現在在這四句中，可以把非第四句看作是第三句，把非第三句看作是第四句，也可以全部否定這四句，合為一句，互相融合沒有障礙，仔細思考就可以明白。又問：隨染業幻，如果從順應真理的角度來說，可以成就；如果從不善違背真理的角度來說，如何能產生幻化的不善呢？答：不善違背真理，也並非完全是幻化的不善。從產生厭惡、捨棄的角度，從使他們產生理解的角度，也可以幻化出不善。也可以說染污的幻象是無明（ignorance），沒有本體，沒有真實的功用，從它沒有

【English Translation】 English version There are four gates here. The first is the Gate of Approximating Arising and Functioning, meaning that the meaning of reliance in the true is no different from the power in the conventional. The second is the Gate of Annihilating Characteristics, meaning that the exhaustion of the conventional in the true is no different from the powerlessness in the conventional. The third is the Gate of Manifesting Reality, meaning that the meaning of non-emptiness in the true is no different from the meaning of no-self in the conventional. The fourth is the Gate of Accomplishing Affairs, meaning that the meaning of emptiness in the true is no different from the existence of things in the conventional. The discussion of the gates of opening and closing ends. Principle and phenomena, both mutually identical and mutually non-identical, unobstructed and interpenetrating, each has four phrases. First, the four phrases in non-identity: First, two phenomena are not identical because the phenomena of conditioned arising obstruct each other. Second, the principles of two phenomena are not identical because the principle is non-dual. Third, principle and phenomena are not identical because principle is static, not dynamic. Fourth, phenomena and principle are not identical because phenomena are dynamic, not static. Next are the four phrases in identity: First, phenomena are identical to principle because conditioned arising is without self-nature. Second, principle is identical to phenomena because principle follows conditions and phenomena can be established. Third, the principle of phenomena is mutually identical because the real can be understood through language. Fourth, two phenomena are mutually identical because the phenomena that are identical to principle have no other phenomena, so phenomena are like principle and without obstruction. Thirty-third, the meaning of defilement and purity. Question: The concept of 'inconceivable karma', both characteristics and functions are included, and the meaning is significant, so where should it be attributed in the karma illusions? Answer: It should be divided into four phrases: First, completely pure, such as the four wisdoms that are free from bondage. Second, completely defiled, such as sentient beings who drift along, ignorance has not yet awakened. Third, neither defiled nor pure, such as the Tathata. Fourth, both defiled and pure, such as the two meanings of characteristics and functions are significant. Because it is defiled, the defiled illusions appear according to the faculties of sentient beings before the ground; because it is pure, the Tathata does not change according to conditions. Now in these four phrases, the non-fourth phrase can be regarded as the third phrase, and the non-third phrase can be regarded as the fourth phrase, or all four phrases can be negated and combined into one phrase, mutually integrated without obstruction, which can be understood by careful consideration. Also asked: If karma illusions are in accordance with the truth, they can be achieved; if they are contrary to the truth, how can they produce illusory unwholesomeness? Answer: Unwholesomeness that is contrary to the truth is not entirely illusory unwholesomeness. From the perspective of generating aversion and abandonment, from the perspective of enabling them to generate understanding, unwholesomeness can also be illusory. It can also be said that defiled illusions are ignorance, without substance, without real function, from its absence

明差別。知名義。能詮理。詮于真故。得幻染也。又約彼無明幻體本是無。以是無故無真用。約彼知名義。是幻體不離真。又三細六粗。應作四句。一唯凈。謂如來藏中恒沙德。即四智也。二唯染。謂粗中執取計名字等四識。三非染非凈。謂離言真如。四亦染亦凈故。謂智相相續相。亦染故。智相等通在六識等中。亦凈故。智相等有漸覺義。又約三細六粗相配者。一阿賴耶識中如來藏真本覺唯凈二根本無明不覺唯染。三亦染亦凈。謂六粗通有始覺及支末無明。四非染非凈者。謂一切共離。又交絡作四句。一謂三細中取一本覺。及六粗中取枝末無明。二謂三細取本不覺。及六粗中取始覺。三謂三細雙取本覺本不覺。四謂六粗中雙取始覺及支末無明。第三十四。如來藏。二門分別。一者喻說。二法說。言喻說者。旦如金性有二義。一隨緣成器調柔義。二守性堅住不改義。問。金是有耶。答。不也。何以故。隨緣成器故。問。金是無耶。答。不也。何以故。性不改故。又問。亦有亦無耶。答。不也。一金故。不相違故。又問。非有非無耶。答。不也。金性具德故。隨緣不改故。即是顯德門也。又問。器是有耶。答。不也。由器即金故。又問。器是無耶。答。不也。由器成故。又問。亦有亦無耶。答。不也。由是一器故。不相

【現代漢語翻譯】現代漢語譯本明辨差別。知曉名義。能夠詮釋真理。因為詮釋的是真理，所以才會有虛幻的染污。又從無明（avidyā）幻體的本質本是空無的角度來說，因為是空無，所以沒有真實的功用。從知曉名義的角度來說，這個幻體不離真如（tathatā）。另外，對於三細六粗，應該作四句判斷：一、唯凈，指的是如來藏（Tathāgatagarbha）中恒河沙數般的功德，也就是四智（catvāri jñānāni）。二、唯染，指的是六粗中執取、計名字等四識。三、非染非凈，指的是離言真如。四、亦染亦凈，指的是智相、相續相。說它染，是因為智相等貫通於六識等之中；說它凈，是因為智相等具有漸覺的意義。又從三細六粗相配的角度來說：一、阿賴耶識（ālayavijñāna）中的如來藏真本覺是唯凈的。二、根本無明不覺是唯染的。三、亦染亦凈，指的是六粗貫通有始覺以及枝末無明。四、非染非凈，指的是一切共離。又交錯作四句判斷：一、指的是三細中取一本覺，以及六粗中取枝末無明。二、指的是三細取本不覺，以及六粗中取始覺。三、指的是三細雙取本覺和本不覺。四、指的是六粗中雙取始覺和枝末無明。第三十四，如來藏。從兩個方面來分別說明：一是用比喻來說明，二是用法理來說明。用比喻來說明，比如金子的性質有兩層含義：一是隨順因緣，可以製成各種器皿的調柔之義；二是保持自身性質的堅固，不改變的意義。問：金子是存在的嗎？答：不是的。為什麼呢？因為它可以隨順因緣製成各種器皿。問：金子是不存在的嗎？答：不是的。為什麼呢？因為它的性質不會改變。又問：是既存在又不存在嗎？答：不是的。因為金子只有一個，這兩種性質並不矛盾。又問：是非存在非不存在嗎？答：不是的。因為金子的性質具備功德，既能隨順因緣，又不會改變。這就是顯德門。又問：器皿是存在的嗎？答：不是的。因為器皿就是金子。又問：器皿是不存在的嗎？答：不是的。因為器皿已經制成了。又問：是既存在又不存在嗎？答：不是的。因為這是一個器皿，所以不相違背。

【English Translation】 English version Clearly distinguish differences. Understand the meaning of names. Be able to explain the truth. Because it explains the truth, there is illusory defilement. Furthermore, from the perspective that the essence of ignorance (avidyā) is originally empty, because it is empty, it has no real function. From the perspective of understanding the meaning of names, this illusory body is inseparable from Suchness (tathatā). In addition, regarding the three subtle and six coarse aspects, four statements should be made: 1. Only pure, referring to the countless virtues in the Tathāgatagarbha (Tathāgatagarbha), which are the four wisdoms (catvāri jñānāni). 2. Only defiled, referring to the four consciousnesses in the six coarse aspects, such as grasping and calculating names. 3. Neither defiled nor pure, referring to Suchness beyond words. 4. Both defiled and pure, referring to the appearance of wisdom and the appearance of continuity. It is said to be defiled because the appearance of wisdom and so on permeate the six consciousnesses and so on; it is said to be pure because the appearance of wisdom and so on have the meaning of gradual awakening. Furthermore, from the perspective of matching the three subtle and six coarse aspects: 1. The true original enlightenment of the Tathāgatagarbha in the Ālayavijñāna (ālayavijñāna) is only pure. 2. Fundamental ignorance and non-awakening are only defiled. 3. Both defiled and pure, referring to the six coarse aspects that all have initial awakening and branch-end ignorance. 4. Neither defiled nor pure, referring to all that is mutually separate. Furthermore, making four statements in an intertwined manner: 1. Refers to taking the original enlightenment from the three subtle aspects, and taking the branch-end ignorance from the six coarse aspects. 2. Refers to the three subtle aspects taking the original non-awakening, and the six coarse aspects taking the initial awakening. 3. Refers to the three subtle aspects taking both the original enlightenment and the original non-awakening. 4. Refers to the six coarse aspects taking both the initial awakening and the branch-end ignorance. Thirty-fourth, the Tathāgatagarbha. Distinguish and explain from two aspects: one is to explain through metaphors, and the other is to explain through principles. Explaining through metaphors, for example, the nature of gold has two meanings: one is the meaning of being pliable and able to be made into various utensils according to conditions; the other is the meaning of maintaining its own nature firmly and unchanging. Question: Does gold exist? Answer: No. Why? Because it can be made into various utensils according to conditions. Question: Does gold not exist? Answer: No. Why? Because its nature does not change. Question: Does it both exist and not exist? Answer: No. Because there is only one gold, and these two properties do not contradict each other. Question: Is it neither existent nor non-existent? Answer: No. Because the nature of gold possesses virtues, it can both accord with conditions and not change. This is the gate of manifesting virtue. Question: Do utensils exist? Answer: No. Because utensils are gold. Question: Do utensils not exist? Answer: No. Because utensils have been made. Question: Do they both exist and not exist? Answer: No. Because it is one utensil, so they do not contradict each other.

違故。又問。是非有非無耶。答。不也。由成器即金故。亦返即是顯德門。又問。金是無耶。答。不也。由成器故。所以然者。由性不改。方能隨緣故也。又問。金是有耶。答。不也。由性不改故。所以然者。由成器故。性方不改也。又問。亦有亦無耶。答。不也。由是金故。又問。非有非無耶。答。不也。由是金故。又問。器是有耶。答。不也。由器成故。所以然者。由即金故。器方成也。問。器是有耶。答。不也。由器即金故。所以然者。由器即金。器方成也。余句準也返即顯德門。餘一切準例知之。第二法說。問。如來藏是生耶。答。不也。由隨染生死不顯現故。問。既不生。應滅耶。答。不也。由隨染作生死故。問。亦生亦滅耶。答。不也。由藏性無二故。問。非生非滅耶。答。不也。由藏性具德故。問。生死是生耶答。不也。由即真如。應滅耶。答。不也。由即真如。生死成故。經云依如來藏有生死。故知不滅。問。亦生亦滅耶。答。不也。由生死緣成無二故。問。非生滅耶。答。不也。由生死虛妄。依真如成故。真妄相作。真如不生。由隨染故。生死不滅。依真成故。生死不生。由即真故。真如不滅。由性不改故。真如是生。由隨緣作生死故真如是滅。由隨緣不現故。真如亦生滅。由具違順性故。經云。

【現代漢語翻譯】現代漢語譯本：問：那麼，（金器）是有非無嗎？答：不是的。因為（金）成為器皿，即是金的緣故，也是迴歸（本性），即是彰顯德行的門徑。問：金是無嗎？答：不是的。因為（金可以）成為器皿的緣故。之所以這樣說，是因為（金的）本性不改變，才能隨順因緣。問：金是有嗎？答：不是的。因為（金的）本性不改變的緣故。之所以這樣說，是因為（金可以）成為器皿，（金的）本性才不會改變。問：那麼，亦有亦無嗎？答：不是的。因為（器皿）是金的緣故。問：那麼，非有非無嗎？答：不是的。因為（器皿）是金的緣故。問：器皿是有嗎？答：不是的。因為器皿是因緣和合而成的緣故。之所以這樣說，是因為（器皿）即是金的緣故，器皿才能成就。問：器皿是有嗎？答：不是的。因為器皿即是金的緣故。之所以這樣說，是因為器皿即是金，器皿才能成就。其餘的句子可以依此類推，迴歸（本性）即是彰顯德行的門徑。其餘一切都可以依照這個例子來理解。第二法說：問：如來藏（Tathagatagarbha，一切眾生皆有的成佛的可能性）是生嗎？答：不是的。因為隨順染污，生死（Samsara，輪迴）不顯現的緣故。問：既然不生，應該滅嗎？答：不是的。因為隨順染污而造作生死的緣故。問：那麼，亦生亦滅嗎？答：不是的。因為藏性沒有二元的對立的緣故。問：那麼，非生非滅嗎？答：不是的。因為藏性具足功德的緣故。問：生死是生嗎？答：不是的。因為即是真如（Tathata，事物的真實本性）。問：應該滅嗎？答：不是的。因為即是真如，生死才能成就。經中說，依如來藏有生死，所以知道（生死）不滅。問：那麼，亦生亦滅嗎？答：不是的。因為生死是因緣和合而成，沒有二元的對立的緣故。問：那麼，非生非滅嗎？答：不是的。因為生死是虛妄的，依真如而成就的緣故。真妄相互作用，真如不生，因為隨順染污的緣故。生死不滅，依真如成就的緣故。生死不生，因為即是真如的緣故。真如不滅，因為本性不改變的緣故。真如是生，因為隨順因緣而造作生死的緣故。真如是滅，因為隨順因緣而不顯現的緣故。真如亦生滅，因為具足違逆和順應的本性的緣故。經中說。

【English Translation】 English version: Objection: Then, is (a gold object) existent and non-existent? Answer: No. Because becoming an object is due to the gold, and returning (to its original state) is the gateway to manifesting virtue. Objection: Is gold non-existent? Answer: No. Because it can become an object. The reason for this is that its nature does not change, so it can accord with conditions. Objection: Is gold existent? Answer: No. Because its nature does not change. The reason for this is that because it can become an object, its nature does not change. Objection: Then, is it both existent and non-existent? Answer: No. Because it is gold. Objection: Then, is it neither existent nor non-existent? Answer: No. Because it is gold. Objection: Is the object existent? Answer: No. Because the object is formed by conditions. The reason for this is that because (the object) is gold, the object can be formed. Objection: Is the object existent? Answer: No. Because the object is gold. The reason for this is that because the object is gold, the object can be formed. The remaining sentences can be understood in the same way; returning (to its original state) is the gateway to manifesting virtue. All the rest can be understood by analogy. Second Dharma discourse: Objection: Is the Tathagatagarbha (Tathagatagarbha, the potential for Buddhahood inherent in all beings) born? Answer: No. Because following defilement, Samsara (Samsara, the cycle of birth and death) does not manifest. Objection: Since it is not born, should it be extinguished? Answer: No. Because it creates birth and death by following defilement. Objection: Then, is it both born and extinguished? Answer: No. Because the nature of the womb (藏性) has no duality. Objection: Then, is it neither born nor extinguished? Answer: No. Because the nature of the womb is complete with virtues. Objection: Is birth and death born? Answer: No. Because it is identical to Suchness (Tathata, the true nature of things). Objection: Should it be extinguished? Answer: No. Because it is identical to Suchness, birth and death can be accomplished. The sutra says, 'Depending on the Tathagatagarbha, there is birth and death,' so we know it is not extinguished. Objection: Then, is it both born and extinguished? Answer: No. Because birth and death are formed by conditions and have no duality. Objection: Then, is it neither born nor extinguished? Answer: No. Because birth and death are illusory and are accomplished by relying on Suchness. True and false interact, Suchness is not born, because it follows defilement. Birth and death are not extinguished, because they are accomplished by relying on Suchness. Birth and death are not born, because they are identical to Suchness. Suchness is not extinguished, because its nature does not change. Suchness is born, because it creates birth and death by following conditions. Suchness is extinguished, because it does not manifest by following conditions. Suchness is both born and extinguished, because it possesses the nature of both opposition and accordance. The sutra says.

如來藏者。受苦樂。與因俱。若生若滅。又云。一切法不生。我說剎那義。又云。不生不滅。是無常義等。準思之。真非生非滅。何以故。性離分別故。不同所謂故。第三十五。四謗章(四謗者。凡夫迷因緣故起。一者增益謗。二者損成謗。三者相違謗。四者戲論謗)言增益謗者。夫論一切諸法。從因緣生。無作者故。作時不住。無自性故。非分別所及。諸法之性如是。不可取著。然凡夫二乘。諸法生時。即執為有。但因緣之法。其性離有。離有法上。執言有者。不稱理故。名增益謗。有既成謗。無應合理。義亦不然。因緣之法。性雖有。然緣起現前。不可言無。于非無法上。執言無者。不應理故。名損成謗。有無既是其過。亦有亦無應是道理。即答。因緣是一法。性不相違。不相違者。名因緣法。亦有亦無其性相違之法。即非因緣。非因緣故。相違謗也。既亦有亦無是違法。不稱實見。非有非無應與理合。即答言。夫論道理。約因緣以顯。非有非無。乃是因緣之外。不應道理。戲弄諸法。名戲論謗。夫論有所分別。與取捨相應者。皆是情計。不應實理。離意絕相。名為中道。故經云。因緣之法。離有離無也。

大乘起信論別記

【現代漢語翻譯】現代漢語譯本『如來藏』（Tathagatagarbha，佛性）是感受苦樂，與因果相關的。它既有生起，也有滅去。經中又說：『一切法不生』，我說是剎那生滅的意義。又說：『不生不滅』，這是無常的意義等等。仔細思考這些，真如（Tathata，事物的真實本性）既非生也非滅。為什麼呢？因為它的本性遠離分別，與通常所說的不同。第三十五節，關於『四謗』（四種誹謗）的章節（四謗是凡夫因為迷惑于因緣而產生的。一是增益謗，二是損減謗，三是相違謗，四是戲論謗）中說，所謂的『增益謗』，是指討論一切諸法，都是從因緣而生，沒有作者的緣故，生起時不會停留，沒有自性的緣故，不是分別心所能達到的。諸法的本性就是這樣，不可執取。然而凡夫和二乘人，在諸法生起時，就執著為『有』。但因緣之法，其本性是離『有』的。在遠離『有』的法上，執著說『有』，是不符合真理的，所以叫做『增益謗』。『有』既然成了誹謗，那麼說『無』就應該合理了吧？義理也不是這樣。因緣之法，其本性雖然是『有』，但因緣和合顯現時，不可說『無』。在並非『無』的法上，執著說『無』，是不合道理的，所以叫做『損減謗』。『有』和『無』既然都是過失，那麼說『亦有亦無』應該是道理了吧？回答說，因緣是一法，其本性不相違背。不相違背的，叫做因緣法。『亦有亦無』是本性相違背的法，就不是因緣。不是因緣的緣故，是相違謗。既然『亦有亦無』是違背法的，不符合真實的見解，那麼說『非有非無』就應該與真理相合了吧？回答說，討論道理，是依據因緣來顯明的。『非有非無』乃是因緣之外的，不符合道理。戲弄諸法，叫做戲論謗。討論有所分別，與取捨相應的，都是情識的計度，不符合真實的道理。遠離意念，斷絕形相，叫做中道。所以經中說，因緣之法，是離『有』離『無』的。

《大乘起信論別記》

【English Translation】 English version The 『Tathagatagarbha』 (Buddha-nature) experiences suffering and joy and is associated with causes. It both arises and ceases. Furthermore, it is said in the scriptures: 『All dharmas do not arise,』 I say this means momentary arising and ceasing. Also, it is said: 『Neither arising nor ceasing,』 this is the meaning of impermanence, and so on. Upon careful consideration, True Thusness (Tathata, the true nature of things) is neither arising nor ceasing. Why? Because its nature is apart from discrimination and different from what is commonly said. Section 35, the chapter on the 『Four Slanders』 (the four slanders are produced by ordinary people because they are deluded about conditions. First is the slander of addition, second is the slander of subtraction, third is the slander of contradiction, and fourth is the slander of frivolous talk) says that the so-called 『slander of addition』 refers to discussing all dharmas, which arise from conditions, without a creator, and because they do not abide when they arise, and because they have no self-nature, they cannot be reached by discrimination. The nature of dharmas is like this, and cannot be grasped. However, ordinary people and those of the Two Vehicles, when dharmas arise, immediately cling to them as 『existent』. But the nature of conditioned dharmas is apart from 『existence』. To cling to 『existence』 on dharmas that are apart from 『existence』 is not in accordance with truth, so it is called 『slander of addition』. Since 『existence』 has become a slander, then saying 『non-existence』 should be reasonable, right? The meaning is also not like this. Although the nature of conditioned dharmas is 『existent』, when conditions come together and manifest, it cannot be said to be 『non-existent』. To cling to 『non-existence』 on dharmas that are not 『non-existent』 is not in accordance with reason, so it is called 『slander of subtraction』. Since 『existence』 and 『non-existence』 are both faults, then saying 『both existent and non-existent』 should be the truth, right? The answer is that conditions are one dharma, and their nature does not contradict each other. That which does not contradict each other is called conditioned dharma. 『Both existent and non-existent』 is a dharma whose nature contradicts each other, so it is not a condition. Because it is not a condition, it is the slander of contradiction. Since 『both existent and non-existent』 is a dharma that violates the law, and does not accord with true views, then saying 『neither existent nor non-existent』 should accord with truth, right? The answer is that discussing truth is based on conditions to reveal it. 『Neither existent nor non-existent』 is outside of conditions, and does not accord with reason. To make frivolous talk about dharmas is called the slander of frivolous talk. Discussing that which is discriminated, and corresponds to acceptance and rejection, is all emotional calculation, and does not accord with true reason. To be apart from thought and cut off from form is called the Middle Way. Therefore, it is said in the scriptures that conditioned dharmas are apart from 『existence』 and apart from 『non-existence』.

Commentary on the Awakening of Faith in the Mahayana