T44n1848_起信論疏筆削記
大正藏第 44 冊 No. 1848 起信論疏筆削記
No. 1848 [cf. Nos. 1666, 1846, 1847]
起信論疏筆削記卷第一
此文之作本乎石壁。石壁慈甚蔓于章句。凡伸一義。皆先問發。次舉疏答。後方委釋。雖不忘本母之體。而有太過。大不及焉。講者用之。未至穩暢。今就其文取要當者筆而存之。其繁緩者削以去之。仍加添改。取其得中。俾後學者不虛勞神智照無昧也。故曰。筆則筆。削則削。因以筆削命題云爾。
長水沙門子璇錄
中印度境有噳羅尾你者。此方翻為馬鳴。于佛滅后六百年內破邪見幢。樹正法寶。宗諸實教。造茲一論。名曰大乘起信。說有五分。大判為三。初因緣分。即序分也。明論發起由八因緣。非同率爾無利益故。后之一分勸修利益。即流通也。勸于論生信思惟修習。得大利樂流至後代益眾生故。中間三分。即是正宗。謂立義一分。略標綱要。立一心法列二。種門。舉三大義。因果俱運。略為下文而張本故。解釋一分。由前略標義理未暢。是宜廣釋令義昭然。以生解故。信心一分。說四種信五種修行。令諸眾生信根成熟入不退故。此上三分是前因緣所起。是后一分所勸。由是俱號正宗。已知論文三分大節。
【現代漢語翻譯】 現代漢語譯本：
大正藏第 44 冊 No. 1848 《起信論疏筆削記》
No. 1848 [cf. Nos. 1666, 1846, 1847]
《起信論疏筆削記》卷第一
本文的寫作源於石壁（指石壁法師）。石壁法師的慈愍之心過於注重章句。凡是闡述一個義理，都先提出問題，然後引用疏文回答，最後才詳細解釋。雖然沒有忘記根本的宗旨，但也有太過和不足之處。講習者使用它，還不夠流暢。現在就從他的文章中選取重要的部分，用筆記錄下來；對於繁瑣緩慢的部分，則加以刪削。並且加以增添和修改，使其達到恰當的程度，使後來的學習者不白費精神和智慧，照了也不會迷惑。所以說：應該記錄的就記錄，應該刪削的就刪削，因此用『筆削』來命名此書。
長水沙門子璇 錄
中印度境內有一個地方叫做噳羅尾你（梵文：Kuruvinda，地名）。這裡翻譯為馬鳴（Aśvaghoṣa，人名，著名論師）。他在佛陀滅度后六百年內，摧毀邪見之幢，樹立正法之寶。宗奉諸種真實教義，撰寫了這部論，名為《大乘起信論》。論中闡述了五部分內容，大致分為三部分。首先是因緣分，也就是序分。說明此論的發起有八種因緣，不是草率而為，沒有利益的緣故。最後一部分是勸修利益分，也就是流通分。勸導人們對此論生起信心，進行思惟和修習，獲得巨大的利益和快樂，流傳到後代，利益眾生。中間的三部分，就是正宗分。包括立義分，簡要地標明綱要，確立一心法，列出二種門，舉出三大義，因果同時運作，簡略地為下文張本。解釋分，因為前面簡要標明的義理還不夠詳盡，所以應該廣泛地解釋，使義理明瞭，從而產生理解。信心分，闡述四種信心和五種修行，使眾生的信根成熟，進入不退轉的境界。以上三部分是前面因緣所生起，是後面一部分所勸導。因此都稱為正宗分。已經瞭解了論文的三大段落。
【English Translation】 English version:
T44, No. 1848 Treatise on Arousing Faith in the Mahāyāna (起信論疏筆削記)
No. 1848 [cf. Nos. 1666, 1846, 1847]
Treatise on Arousing Faith in the Mahāyāna, Vol. 1
This text originates from Shibi (石壁, referring to the monk Shibi). Shibi's compassion excessively focuses on phrases and sentences. Whenever explaining a principle, he first poses a question, then cites a commentary to answer, and finally provides a detailed explanation. Although he doesn't forget the fundamental tenets, there are excesses and deficiencies. Those who lecture using it find it not smooth enough. Now, from his text, I will select the essential parts and record them; the verbose and slow parts will be removed. Furthermore, I will add and modify to achieve a balanced approach, so that later learners will not waste their mental energy and wisdom, and their understanding will not be obscured. Therefore, it is said: what should be recorded, record it; what should be removed, remove it. Hence, the title 'Pen and Scissors'.
Recorded by Shramana Zixuan (子璇) of Changshui (長水)
In the territory of Central India, there is a place called Kuruvinda (噳羅尾你, place name). Here, it is translated as Aśvaghoṣa (馬鳴, personal name, a famous commentator). Within six hundred years after the Buddha's Parinirvana, he destroyed the banners of wrong views and established the treasure of the correct Dharma. He adhered to all the true teachings and composed this treatise, named 'Treatise on Arousing Faith in the Mahāyāna' (大乘起信論). The treatise expounds on five parts, broadly divided into three parts. First is the 'Causal Conditions Section' (因緣分), which is the introductory section. It explains that the arising of this treatise has eight causal conditions, not done rashly without benefit. The last part is the 'Exhortation to Practice and Benefit Section' (勸修利益), which is the concluding section. It encourages people to generate faith in this treatise, contemplate and practice it, obtain great benefits and happiness, and transmit it to later generations to benefit sentient beings. The three parts in the middle are the main body. These include the 'Establishing the Meaning Section' (立義分), which briefly outlines the essentials, establishes the One Mind (一心) doctrine, lists the Two Aspects (二種門), and presents the Three Greatnesses (三大義), with cause and effect operating simultaneously, briefly laying the groundwork for the following text. The 'Explanation Section' (解釋分) is because the meanings briefly outlined earlier are not detailed enough, so they should be extensively explained to clarify the meanings, thereby generating understanding. The 'Faith Section' (信心分) expounds on the Four Faiths (四種信) and Five Practices (五種修行), so that the faith roots of sentient beings mature and they enter the state of non-retrogression. The above three parts are generated by the preceding causal conditions and are exhorted by the latter part. Therefore, they are all called the main body. We have now understood the three major sections of the treatise.
應知能解疏文。若何以疏前有序。為序分。開章已下為正宗分。後文既無批。述迴向。乃闕流通。既而三分不具。即分為二。
初論疏題目二。初標題目者。以題是一部大綱。不得不預知悉故。須略解題中五字。可對天臺五重玄義。天臺凡解經題。皆約五義。今言大者體也。乘者宗也。起信用也。論者教也。一論所詮唯體宗用五字合故。是即名也。大謂體者。此有總別。總以一心為體。論之主質無出於斯。謂信所緣故。解所了故。行所趣故。證所入故。因所感故。果所顯故。故論初標以為法體。文云。摩訶衍者。一法二義。所言法者。謂眾生心。是心即攝一切世間出世間法。依於此心顯示摩訶衍義等。此是直目其法。名之為大。謂豎窮橫遍無礙圓融。當體受名不因待小。故涅槃云。不因小空名為大空。涅槃亦爾。不因小相名大涅槃。別者約義所論。即有三種。謂體相用。即開前一心以為三義。即大涅槃三德是也。如下文云。所言義者。則有三種。一者體大。謂一切法真如平等不增減故。二者相大。謂如來藏具足無漏性功德故。三者用大。能生一切世間出世間善因果故。故大之一字通於三也。乘謂宗者。即從因至果以取體故。乘者就喻彰名。運載為義。如世舟車可以運重致遠也。即喻菩薩乘。此大法越生死野。度
【現代漢語翻譯】 現代漢語譯本：應當瞭解《能解疏文》。為什麼要先有『序』呢？因為『序』是序分，從『開章』以下是正宗分。後面的文章既然沒有批註，也沒有述說迴向，那就是缺少流通分，既然三分不完整，那就分為二分。
首先討論疏文的題目，分為兩部分。首先是標題，因為題目是一部經的大綱，不得不預先了解。需要稍微解釋題目中的五個字，可以對應天臺宗的五重玄義。天臺宗凡是解釋經題，都依據五種意義。現在說『大』是體，『乘』是宗，『起』是信用，『論』是教。一部論所詮釋的，唯有體、宗、用、教、名這五個字結合。『大』是指體，這裡有總別之分。總的來說，以一心為體，論的主體本質沒有超過這個的，因為這是信所緣的對象，解所了悟的內容，行所趨向的目標，證所入的境界，因所感應的，果所顯現的。所以論一開始就標明這是法的本體。文中說：『摩訶衍（Mahayana，大乘）者，一法二義。所言法者，謂眾生心。是心即攝一切世間出世間法。依於此心顯示摩訶衍義等。』這是直接指明其法，稱之為『大』，指的是豎窮橫遍，無礙圓融，當體受名，不依賴於小。所以《涅槃經》說：『不因小空名為大空，涅槃亦爾，不因小相名大涅槃。』別者，從義理上來說，有三種，即體、相、用，也就是將前面的一心分為三種意義，即大涅槃的三德。如下文所說：『所言義者，則有三種。一者體大，謂一切法真如平等不增減故。二者相大，謂如來藏（Tathagatagarbha，如來藏）具足無漏性功德故。三者用大，能生一切世間出世間善因果故。』所以『大』這個字貫通於體、相、用這三種意義。
『乘』是指宗，即從因到果來把握本體。『乘』是借用比喻來彰顯名稱，有運載的意思。就像世間的舟車可以運載重物到達遠方一樣，比喻菩薩乘（Bodhisattva-yana，菩薩乘）。此大法超越生死曠野，度過...
【English Translation】 English version: One should understand the commentary on the 'Neng Jie Shu Wen'. Why is there a 'preface' before it? Because the 'preface' is the introductory section. From 'opening chapter' onwards is the main section. Since the subsequent text lacks annotations and does not mention dedication, it lacks the concluding section. Since the three sections are incomplete, it is divided into two sections.
First, discuss the title of the commentary in two parts. First is the title, because the title is the outline of a scripture, it is necessary to understand it in advance. It is necessary to briefly explain the five characters in the title, which can correspond to the five profound meanings of the Tiantai school. Whenever the Tiantai school explains the title of a scripture, it is based on five meanings. Now, 'Da' (大, Great) is the substance (體, ti), 'Cheng' (乘, Vehicle) is the doctrine (宗, zong), 'Qi' (起, arising) is the function (用, yong), and 'Lun' (論, Treatise) is the teaching (教, jiao). What a treatise explains is only the combination of these five characters: substance, doctrine, function, teaching, and name. 'Da' refers to the substance, which has general and specific aspects. Generally speaking, it takes the one mind as the substance, and the essence of the treatise does not exceed this, because it is the object of faith, the content of understanding, the goal of practice, the realm of realization, the cause of response, and the manifestation of the result. Therefore, the treatise initially marks this as the substance of the Dharma. The text says: 'Mahayana (摩訶衍, Great Vehicle) means one Dharma and two meanings. The Dharma refers to the minds of sentient beings. This mind encompasses all worldly and trans-worldly Dharmas. Based on this mind, the meaning of Mahayana is revealed, etc.' This directly points out the Dharma and calls it 'Great', referring to the vertical exhaustion and horizontal pervasiveness, unobstructed and perfectly integrated, receiving the name directly without relying on the small. Therefore, the Nirvana Sutra says: 'Not because of small emptiness is it called great emptiness, Nirvana is also like this, not because of small characteristics is it called great Nirvana.' Specifically, in terms of meaning, there are three types: substance, characteristics, and function, which is to divide the previous one mind into three meanings, namely the three virtues of Great Nirvana. As the following text says: 'The meaning has three types. First, the greatness of substance, which means that all Dharmas are true as such, equal, without increase or decrease. Second, the greatness of characteristics, which means that the Tathagatagarbha (如來藏, Buddha-nature) is complete with flawless inherent merits. Third, the greatness of function, which can generate all worldly and trans-worldly good causes and effects.' Therefore, the word 'Great' permeates these three meanings of substance, characteristics, and function.
'Cheng' refers to the doctrine, which is to grasp the substance from cause to effect. 'Cheng' is to use a metaphor to highlight the name, with the meaning of carrying. Just like worldly boats and vehicles can carry heavy objects to distant places, it is a metaphor for the Bodhisattva-yana (菩薩乘, Bodhisattva Vehicle). This great Dharma transcends the wilderness of birth and death, crossing...
煩惱河。到菩提鄉。登涅槃岸。故下文云。一切諸佛本所乘故。一切菩薩皆乘此法。到如來地故。此中能乘是始覺。所乘是本覺。能所冥符始本不二。名究竟覺。即是所至之處。一相一味究竟平等。更無三異。於一體中義分能所爾。亦名一乘。亦名無上乘也。起信謂用者。以此論中能破疑執生正信故。起即顯發。信謂忍樂。謂於前大乘一心三義境上。顯發忍樂之心。名為起信。故論云。為欲令眾生除疑舍邪執。起大乘正信佛種不斷故。此信起時。必內由本覺為因。外由師教為緣。因緣和合內外相資。故能顯發。下論云。因緣具足者。所謂自有熏習之力。又為諸佛菩薩等慈悲願護故。能起厭苦之心。信有涅槃修習善根等。然信之一法為眾善之源萬行之始。解行修證皆悉由之。證極之處名得涅槃。茍非其信焉辦斯事。故華嚴云。信為道源功德母。長養一切諸善法。斷除疑網出愛河。開示涅槃無上道。然此論中不唯起信。亦兼解行。謂五分。論文二三是解。四五是行。既含多義普協輿情。欲令自淺之深。是故但標起信。論謂教者。即聖人被下之言。教愚成智教凡為聖故。論者。議論也。謂假立賓主自問自答。循環研核。究暢真宗。商議論量。如上法義。教誡學徒也。然論有宗釋之異。此宗論也。謂馬鳴大士宗法華涅槃楞伽思
【現代漢語翻譯】 現代漢語譯本 煩惱河：比喻充滿煩惱和痛苦的生死輪迴。 到菩提鄉：到達覺悟的境地（菩提，覺悟）。 登涅槃岸：登上涅槃的彼岸（涅槃，佛教術語，指解脫生死後的境界）。 故下文云：所以下文說，一切諸佛本來就是乘坐此法而成就的。 一切菩薩皆乘此法，到如來地故：一切菩薩都依循這個法門，最終到達如來的境界。 此中能乘是始覺：這裡所說的『能乘』是指始覺（開始覺悟的智慧）。 所乘是本覺：所『乘』的是本覺（本有的覺悟）。 能所冥符始本不二，名究竟覺：能覺與所覺完全契合，始覺與本覺沒有差別，這被稱為究竟覺（最終的覺悟）。 即是所至之處，一相一味究竟平等，更無三異：這就是所要到達的境界，它具有單一的體相和味道，是究竟平等，沒有任何差別。 於一體中義分能所爾，亦名一乘，亦名無上乘也：在統一的本體中，爲了方便理解而區分能覺和所覺，這也稱為一乘（唯一的道路），也稱為無上乘（至高無上的道路）。 起信謂用者：『起信』是指《起信論》的作用。 以此論中能破疑執生正信故：因為這部論能夠破除疑惑和執著，從而生起正確的信仰。 起即顯發，信謂忍樂：『起』就是顯現和啓發，『信』是指忍可和喜樂。 謂於前大乘一心三義境上，顯發忍樂之心，名為起信：就是在前面所說的大乘一心三義的境界上，顯現和啓發忍可和喜樂之心，這稱為『起信』。 故論云：所以論中說，爲了使眾生消除疑惑，捨棄邪見和執著，生起大乘的正信，使佛種不斷絕。 此信起時，必內由本覺為因，外由師教為緣，因緣和合內外相資，故能顯發：這種信仰生起的時候，必然內在以本覺為因，外在以師長的教導為緣，因緣和合，內外互相資助，所以能夠顯現和啓發。 下論云：下面的論中說，因緣具足，就是說自身具有熏習的力量，又因為諸佛菩薩等的慈悲願力護佑，能夠生起厭離痛苦的心，相信有涅槃，修習善根等等。 然信之一法為眾善之源萬行之始：然而信仰這一法是所有善行的根源，是所有修行的開始。 解行修證皆悉由之，證極之處名得涅槃：理解、實踐、修行、證悟都由此而來，證悟的最高境界稱為獲得涅槃。 茍非其信焉辦斯事：如果沒有這種信仰，怎麼能成就這些事情呢？ 故華嚴云：所以《華嚴經》說，信仰是道的根源，是功德的母親，能夠生長一切善法，斷除疑惑之網，脫離愛慾之河，開示涅槃的無上道路。 然此論中不唯起信，亦兼解行：然而這部論中不僅僅是生起信仰，也兼顧理解和實踐。 謂五分，論文二三是解，四五是行：就是說五分的內容，論文的第二和第三部分是關於理解，第四和第五部分是關於實踐。 既含多義普協輿情，欲令自淺之深，是故但標起信：既然包含多種意義，普遍符合大眾的情感，想要使人從淺入深，所以只標明『起信』。 論謂教者：『論』是指教法。 即聖人被下之言，教愚成智教凡為聖故：就是聖人傳授下來的言教，教導愚昧的人成為有智慧的人，教導凡人成為聖人。 論者，議論也：『論』就是議論。 謂假立賓主自問自答，循環研核，究暢真宗，商議論量，如上法義，教誡學徒也：就是假設設立賓主，自己提問自己回答，循環研究和審覈，徹底闡明真實的宗旨，商議討論，像上面的法義一樣，教誡學徒。 然論有宗釋之異，此宗論也：然而論有宗和釋的不同，這部論是宗論。 謂馬鳴大士宗法華涅槃楞伽思：就是說馬鳴大士以《法華經》、《涅槃經》、《楞伽經》的思想為宗。
【English Translation】 English version The river of afflictions: A metaphor for the cycle of birth and death filled with troubles and suffering. Arriving at the village of Bodhi: Reaching the state of enlightenment (Bodhi, meaning enlightenment). Ascending the shore of Nirvana: Reaching the other shore of Nirvana (Nirvana, a Buddhist term referring to the state after liberation from birth and death). Therefore, the following text says: All Buddhas originally attained enlightenment by riding on this Dharma. All Bodhisattvas follow this Dharma to reach the realm of the Tathagata: All Bodhisattvas follow this Dharma and eventually reach the state of the Tathagata (Buddha). Here, 'that which can ride' refers to the initial awakening: Here, 'that which can ride' refers to the initial awakening (the wisdom of the beginning of enlightenment). 'That which is ridden' refers to the fundamental awakening: 'That which is ridden' refers to the fundamental awakening (the inherent enlightenment). When the ability and the object merge, the initial and fundamental are not two, it is called ultimate awakening: When the ability to awaken and the object of awakening completely merge, and the initial awakening and the fundamental awakening are not different, this is called ultimate awakening (the final enlightenment). It is the place to arrive, with one form, one taste, ultimate equality, and no three differences: This is the state to be reached, which has a single form and taste, is ultimately equal, and has no differences. In the one body, the meaning distinguishes the ability and the object, also called the One Vehicle, also called the Supreme Vehicle: In the unified body, the ability to awaken and the object of awakening are distinguished for the sake of understanding, this is also called the One Vehicle (the only path), also called the Supreme Vehicle (the highest path). 'Awakening of Faith' refers to the function: 'Awakening of Faith' refers to the function of the 'Awakening of Faith' treatise. Because this treatise can break doubts and attachments and generate correct faith: Because this treatise can break doubts and attachments, thereby generating correct faith. 'Awakening' means manifestation and development, 'Faith' means acceptance and joy: 'Awakening' means manifestation and development, 'Faith' means acceptance and joy. That is, in the realm of the One Mind with Three Aspects of Mahayana, manifesting and developing the mind of acceptance and joy is called 'Awakening of Faith': That is, in the realm of the One Mind with Three Aspects of Mahayana mentioned earlier, manifesting and developing the mind of acceptance and joy is called 'Awakening of Faith'. Therefore, the treatise says: Therefore, the treatise says, in order to enable sentient beings to eliminate doubts, abandon wrong views and attachments, generate the correct faith of Mahayana, and prevent the Buddha-seed from being cut off. When this faith arises, it must be caused internally by the fundamental awakening, and externally by the teachings of the teacher, the causes and conditions harmonize, and the internal and external support each other, so it can be manifested and developed: When this faith arises, it must be caused internally by the fundamental awakening, and externally by the teachings of the teacher, the causes and conditions harmonize, and the internal and external support each other, so it can be manifested and developed. The following treatise says: The following treatise says that when the causes and conditions are complete, it means that one has the power of habitual practice, and also because of the compassionate vows of the Buddhas and Bodhisattvas, one can generate a mind of aversion to suffering, believe in Nirvana, cultivate good roots, and so on. However, the Dharma of faith is the source of all good deeds and the beginning of all practices: However, the Dharma of faith is the source of all good deeds and the beginning of all practices. Understanding, practice, cultivation, and realization all come from it, and the ultimate state of realization is called attaining Nirvana: Understanding, practice, cultivation, and realization all come from it, and the highest state of realization is called attaining Nirvana. If there is no such faith, how can these things be accomplished: If there is no such faith, how can these things be accomplished? Therefore, the Avatamsaka Sutra says: Therefore, the Avatamsaka Sutra says that faith is the source of the path, the mother of merit, it can grow all good Dharmas, cut off the net of doubt, escape the river of desire, and reveal the supreme path of Nirvana. However, this treatise not only awakens faith, but also combines understanding and practice: However, this treatise not only awakens faith, but also combines understanding and practice. That is, the five parts, the second and third parts of the treatise are about understanding, and the fourth and fifth parts are about practice: That is, the five parts, the second and third parts of the treatise are about understanding, and the fourth and fifth parts are about practice. Since it contains many meanings and universally conforms to the feelings of the public, wanting to make people go from shallow to deep, it only marks 'Awakening of Faith': Since it contains many meanings and universally conforms to the feelings of the public, wanting to make people go from shallow to deep, it only marks 'Awakening of Faith'. 'Treatise' refers to the teachings: 'Treatise' refers to the teachings. That is, the words passed down by the sages, teaching the foolish to become wise and the ordinary to become saints: That is, the words passed down by the sages, teaching the foolish to become wise and the ordinary to become saints. 'Treatise' means discussion: 'Treatise' means discussion. That is, hypothetically setting up a guest and host, asking and answering oneself, repeatedly researching and verifying, thoroughly explaining the true purpose, discussing and debating, like the above Dharma meanings, teaching and admonishing students: That is, hypothetically setting up a guest and host, asking and answering oneself, repeatedly researching and verifying, thoroughly explaining the true purpose, discussing and debating, like the above Dharma meanings, teaching and admonishing students. However, there are differences between the doctrine and the explanation of the treatise, this treatise is a doctrinal treatise: However, there are differences between the doctrine and the explanation of the treatise, this treatise is a doctrinal treatise. That is, the great master Ashvaghosa based his thoughts on the Lotus Sutra, Nirvana Sutra, and Lankavatara Sutra: That is, the great master Ashvaghosa based his thoughts on the Lotus Sutra (法華經), Nirvana Sutra (涅槃經), and Lankavatara Sutra (楞伽經).
益等百餘部。實教大乘之所造故。實謂義豐文約。無法不收。故下文云。如是此論為欲總攝如來廣大深法無邊義故。應說此論。又云。如是摩訶衍諸佛秘藏。我已總說。又云。諸佛甚深廣大義。我今隨順總持說等。然此論文是證真大士。后得智中宗經所造。後人不思綆短。卻謂泉枯。往往謗之言非圓實。下文勸信非不慇勤。聞思修益備彰功利。不信譭謗受苦彌劫。豈不勉哉。如上五字。即法喻因果。解行理智慧化所化。能詮所詮無不具足。括盡一論以立此名也。疏者。疏也。決也。謂疏理法義旨趣。抉擇文言章句。令悉通暢也。然上大等六字。約六釋分別。總成五對。一能乘所乘對。謂人為能乘。大為所乘。所乘即大。能乘之大大之乘故。持業依士依主三釋兼通。二能起所起對。謂大乘為能起。信為所起。即大乘之起信。依主釋。三能信所信對。謂信為能信。大乘為所信。所信即大乘。大乘之能信。持業依主二釋。四所詮能詮對。謂大乘起信為所詮。論為能詮。五能釋所釋對。謂疏為能釋。上五為所釋。二皆依主。並者。兼共及也。序者。敘也。謂敘述一論之大意故。又訓緒也。此文即制疏入作之端緒故。
二述注人名。西太原寺者。即長安崇福寺也。以天下有五寺。俱名太原。為揀餘四故言西也。東即揚州。
【現代漢語翻譯】 現代漢語譯本： 益等一百多部。因為是真實教導大乘的著作。『實』意味著義理豐富，文字簡練，沒有無法涵蓋的內容。所以下文說：『如此這部論著，是爲了總括如來廣大深奧的佛法和無邊的義理，所以應當宣說這部論著。』又說：『如此摩訶衍（Mahāyāna，大乘）諸佛的秘密寶藏，我已經全部說了。』又說：『諸佛甚深廣大的義理，我現在隨順總持而說。』然而這部論著是證得真如的大士，在後得智（智證真如后所起的認識作用）中依據佛經所造。後人不思考自己見識淺薄，反而說泉水已經枯竭，常常誹謗它說不是圓滿真實的教義。下文勸人相信並非不懇切，聞、思、修的益處充分彰顯其功用利益。不相信而譭謗的人，將遭受漫長劫數的痛苦，難道不應該勉勵嗎？如上『大乘起信論』五個字，即包含了法、喻、因、果，解、行、理、智、化、所化，能詮釋的和所詮釋的，沒有不具備的，概括了整部論著而立此名稱。『疏』，是疏通，是決斷，指疏通法義的旨趣，決斷文言章句，使之全部通暢。然而上面『大』等六個字，按照六種解釋來分別，總共構成五對：一是能乘和所乘的對應，指人為能乘，大為所乘，所乘即是大，能乘的大，大的乘，持業釋、依士釋、依主釋三種解釋兼通。二是能起和所起的對應，指大乘為能起，信為所起，即大乘所生起的信，依主釋。三是能信和所信的對應，指信為能信，大乘為所信，所信即是大乘，大乘的能信，持業釋、依主釋兩種解釋。四是所詮釋和能詮釋的對應，指大乘起信為所詮釋，論為能詮釋。五是能解釋和所解釋的對應，指疏為能解釋，上面五者為所解釋。兩種都是依主釋。『並』，是兼顧、共同、以及的意思。『序』，是敘述，指敘述一部論著的大意。又訓為端緒，此文即是製作疏的開端。 二、敘述註釋人的名字。『西太原寺』，即長安崇福寺。因為天下有五座寺廟，都名叫太原寺，爲了區別于其餘四座，所以說是『西』。東邊的太原寺在揚州。
【English Translation】 English version: More than a hundred works including the Yi commentaries. Because it is a genuine teaching of the Mahāyāna (大乘，Great Vehicle), 'genuine' means that the meaning is rich and the text is concise, encompassing everything. Therefore, the text below says: 'Thus, this treatise is intended to comprehensively gather the vast and profound Dharma and boundless meanings of the Tathāgata (如來，Thus Come One), therefore this treatise should be expounded.' It also says: 'Thus, I have completely spoken of the secret treasury of the Buddhas of the Mahāyāna (大乘，Great Vehicle).' And it says: 'I now speak in accordance with the Buddhas' profound and vast meanings, comprehensively upholding them.' However, this treatise was created by a great Bodhisattva (菩薩，Enlightenment Being) who had attained truth, based on the scriptures in the wisdom attained after enlightenment. Later people, without considering their own limited understanding, instead claim that the spring has dried up, often slandering it as not being a complete and true teaching. The text below urges people to believe with great sincerity, and the benefits of hearing, thinking, and cultivating are fully demonstrated. Those who do not believe and slander will suffer for countless kalpas (劫，eons), should we not encourage them? The five characters '大乘起信論' (Dàchéng Qǐxìn Lùn, Awakening of Faith in the Mahāyāna) above encompass the Dharma (法，law), metaphor (喻，simile), cause (因，cause), effect (果，effect), understanding (解，understanding), practice (行，practice), principle (理，principle), wisdom (智，wisdom), transformation (化，transformation), and those who are transformed (所化，those to be transformed), the expresser and the expressed, lacking nothing, summarizing the entire treatise to establish this name. 'Commentary' (疏, shū) means to elucidate, to decide, referring to elucidating the meaning and purpose of the Dharma, deciding on the words and sentences, making them all clear and understandable. However, the six characters '大' (dà, great) and so on above, are distinguished according to six interpretations, forming a total of five pairs: first, the correspondence between the vehicle and what is carried, referring to people as the vehicle and 'great' as what is carried, what is carried is 'great', the 'great' that the vehicle carries, the vehicle of 'greatness', encompassing the interpretations of karmadhāraya (持業釋，descriptive compound), tatpuruṣa (依士釋，dependent compound), and bahuvrīhi (依主釋，possessive compound). Second, the correspondence between what can arise and what arises, referring to the Mahāyāna (大乘，Great Vehicle) as what can arise and faith as what arises, that is, the faith that arises from the Mahāyāna (大乘，Great Vehicle), bahuvrīhi (依主釋，possessive compound). Third, the correspondence between what can believe and what is believed, referring to faith as what can believe and the Mahāyāna (大乘，Great Vehicle) as what is believed, what is believed is the Mahāyāna (大乘，Great Vehicle), the faith of the Mahāyāna (大乘，Great Vehicle), karmadhāraya (持業釋，descriptive compound) and bahuvrīhi (依主釋，possessive compound). Fourth, the correspondence between what is expressed and what can express, referring to the Awakening of Faith in the Mahāyāna (大乘，Great Vehicle) as what is expressed and the treatise as what can express. Fifth, the correspondence between what can explain and what is explained, referring to the commentary as what can explain and the above five as what is explained. Both are bahuvrīhi (依主釋，possessive compound). 'And' (並, bìng) means to consider together, to share, and also. 'Preface' (序, xù) means to narrate, referring to narrating the main idea of a treatise. It also means the beginning, this text is the beginning of making the commentary. Second, narrating the name of the commentator. 'Western Taiyuan Temple' (西太原寺, Xī Tàiyuán Sì) is Chongfu Temple (崇福寺, Chóngfú Sì) in Chang'an (長安，Chang'an). Because there are five temples in the world all named Taiyuan Temple (太原寺, Tàiyuán Sì), it is called 'Western' to distinguish it from the other four. The eastern Taiyuan Temple (太原寺, Tàiyuán Sì) is in Yangzhou (揚州，Yangzhou).
南即荊南府。西即長安。北即太原(亦名崇福)中即東都(今之福先)俱稱太原者。以則天生於太原。此既皆彼舍宅所置。為敬生處故以為名。沙門者。釋眾之通號。此云勤息。謂勤修戒定慧。息滅惑業苦故受斯稱。法藏者。俗姓康氏。華嚴第三祖。敕謚賢首大師。德業恢隆廣如傳錄。述者。明非造作也。如仲尼云。述而不作。信而好古。明己勞謙故云述也。草堂寺名。在終南山。宗密者。姓何氏。謚為定慧禪師。是乃學窮內外道映古今。盛德大業備所聞見。先以論疏二本別行。致其學者不能周覽。既成互闕功進難前。今列疏文以就於論。既論下有疏論上有科。文義昭然章段備矣。學者披釋。得不荷其優賜乎。
序文二。初總敘宗旨二。初序論之大意。文四段。所以列此四者。蓋敘一論之意。論之大意。莫越於斯。從始至末攝無不盡。今初四句明一心法立義。文云。所言法者。謂眾生心。是心則攝一切世間出世間法。依於此心顯示摩訶衍義。解釋文云。顯示正義者。依一心法有二種門。乃至二門不相舍離等。今此敘之也。言夫者。發語之詞也。如雲夫孝德之本教之所由生。又云。夫易廣矣。大矣。或句中句下皆語詞也。真心二字正指法體。真謂真實揀非偽妄。心謂靈鑒要妙中實。凡言於心。然有其四。一者梵語
【現代漢語翻譯】 現代漢語譯本：南指荊南府。西指長安。北指太原（也叫崇福），中指東都（現在的福先），都稱為太原的原因，是因為則天皇帝生於太原。這些都是她以前居住的宅邸，爲了尊敬她出生的地方，所以用太原命名。沙門，是佛教僧侶的通用稱謂，意為『勤息』，指勤奮修習戒、定、慧，止息迷惑、業障、痛苦，因此得到這個稱呼。法藏，俗姓康，是華嚴宗第三代祖師，被皇帝賜謚號為賢首大師。他的德行和事業非常宏大，詳細記載在傳記中。『述』，表明不是自己創作的，如同孔子所說：『述而不作，信而好古』，表明自己謙虛謹慎，所以說是『述』。草堂寺，寺名，位於終南山。宗密，姓何，謚號為定慧禪師，他的學識精通內外，德行照耀古今，盛大的德行和事業廣為人知。先前將論和疏分開流通，導致學習的人不能全部閱覽，而且互相殘缺，難以進步。現在將疏文附在論中，論下有疏，論上有科，文義清晰，章節完整。學習的人閱讀解釋，難道不應該感謝他的恩賜嗎？
序文二。初總敘宗旨二。初序論之大意。文四段。所以列此四者。蓋敘一論之意。論之大意。莫越於斯。從始至末攝無不盡。今初四句明一心法立義。文云。所言法者。謂眾生心。是心則攝一切世間出世間法。依於此心顯示摩訶衍義。解釋文云。顯示正義者。依一心法有二種門。乃至二門不相舍離等。今此敘之也。言夫者。發語之詞也。如雲夫孝德之本教之所由生。又云。夫易廣矣。大矣。或句中句下皆語詞也。真心二字正指法體。真謂真實揀非偽妄。心謂靈鑒要妙中實。凡言於心。然有其四。一者梵語
【English Translation】 English version: South refers to Jingnan Prefecture. West refers to Chang'an. North refers to Taiyuan (also known as Chongfu), and the center refers to Dongdu (present-day Fuxian). All are called Taiyuan because Empress Zetian was born in Taiyuan. These were all residences where she previously lived. To honor her birthplace, they were named Taiyuan. 'Shramana' (沙門) is a general term for Buddhist monks, meaning 'diligent cessation,' referring to diligently cultivating precepts, concentration, and wisdom, and ceasing delusion, karma, and suffering, hence receiving this title. Fazang (法藏), with the secular surname Kang, was the third patriarch of the Huayan School, posthumously honored by the emperor as Master Xianshou (賢首大師). His virtue and achievements were vast and extensively recorded in biographies. 'Narrate' (述) indicates that it is not self-created, just as Confucius said, 'Narrating and not creating, believing and loving antiquity,' showing his humility, hence saying 'narrate.' Caotang Temple (草堂寺) is the name of a temple located in Zhongnan Mountain. Zongmi (宗密), with the surname He, was posthumously honored as Chan Master Dinghui (定慧禪師). His knowledge was profound both internally and externally, and his virtue illuminated the past and present. His great virtue and achievements were widely known. Previously, the treatise and commentary were circulated separately, causing students to be unable to read them all, and they were incomplete, making progress difficult. Now, the commentary is attached to the treatise, with the commentary below the treatise and the headings above the treatise, making the meaning clear and the chapters complete. Those who study the explanations, shouldn't they be grateful for his kindness?
Preface 2. First, a general introduction to the purpose 2. First, an introduction to the main idea of the treatise. Four paragraphs. The reason for listing these four is to describe the meaning of a treatise. The main idea of the treatise does not exceed these. From beginning to end, it encompasses everything. Now, the first four sentences clarify the establishment of the One Mind Dharma. The text says: 'What is meant by Dharma is the mind of sentient beings. This mind encompasses all worldly and supramundane Dharmas. Based on this mind, the meaning of Mahayana is revealed.' The explanation says: 'Revealing the correct meaning relies on the One Mind Dharma, which has two gates, and the two gates do not separate from each other, etc.' This is what is being described here. The word 'fu' (夫) is an introductory word, like saying 'The root of filial piety and the source of teaching.' Or saying, 'The Book of Changes is vast and great.' Or it can be a word within or at the end of a sentence. The two words 'True Mind' (真心) directly refer to the essence of the Dharma. 'True' means real, distinguishing it from false. 'Mind' means spiritual awareness, essential and mysteriously real. Whenever the word 'mind' is used, there are four aspects. First, in Sanskrit...
訖利馱耶。此云肉團心。則人之心藏也。其色赤形如蓮華。上有七葉。色法所攝。二者質多此雲集起。即第八阿賴耶識。以能集諸種子起現行故。三者緣慮心。此通八識心王。以各能緣慮自分境故。四者干栗馱此云堅實心。謂如來藏自性清凈不生不滅心也。今所明者。正是此爾。所言真者。揀余心故。若稱實言之。但是一心貫于真妄。以論標立為大乘法體。即總相心也。於一心中方開二門。今雖云真。乃是以別顯總。此心若在初門但名真如。若在後門但名本覺。應知真心是總。真如是別。寥謂空寂。廓謂曠大。空即中無妄染。寂乃其性湛然。曠謂德用無邊。大則體周法界。故下文云。從本已來一切染法不相應故。此心之空義也。又經云。妙覺湛然周遍法界。斯寂義也。又經云。覺性遍滿圓無際故。當知六根遍滿法界。乃至八萬四千陀羅尼門。遍滿法界。斯曠義也。又下論云。是一法界大總相法門。體等則大義也。既而清凈本然周遍法界。湛然常住妙德無邊。由是乃云。真心寥廓故。華嚴疏云。寂寥虛曠沖深包博。總該萬有。即是一心也。問太虛空界亦空寂亦曠大。與心何異。答太虛則以無為體故云空。一向凝然故云寂。闕其德用曠義不成。為心所包大義無準。豈同真心彌滿清凈。中不容他。德用無邊性起為相。沖虛妙
【現代漢語翻譯】 訖利馱耶（Hrdaya），意為『肉團心』，指的是人的心臟。其顏色為紅色，形狀如蓮花，上有七片葉子，屬於色法所攝。 質多（Citta），意為『集起』，即第八阿賴耶識（Ālaya-vijñāna），因為它能夠聚集各種種子，使其生起現行。 緣慮心，此概念涵蓋八識心王，因為它們各自能夠緣慮自己的境界。 干栗馱（Ghrita），意為『堅實心』，指的是如來藏（Tathāgatagarbha），其自性清凈，不生不滅。現在所要闡明的，正是這個『堅實心』。之所以稱之為『真』，是爲了區別于其他的心。 如果從實體的角度來說，這只是一顆心貫穿于真妄之間，以論題的設立作為大乘佛法的本體，也就是總相心。在一顆心中，展開真如門和本覺門。現在雖然說是『真』，實際上是以個別來彰顯總體。這顆心如果在初門，就叫做真如；如果在後門，就叫做本覺。應當知道，真心是總體，真如是個別。 『寥』意味著空寂，『廓』意味著曠大。『空』指的是其中沒有虛妄的染污，『寂』指的是它的本性湛然不動。『曠』指的是它的德用無邊，『大』指的是它的本體周遍法界。所以下文說，『從本已來一切染法不相應故』，這就是此心的空義。 《經》中又說，『妙覺湛然周遍法界』，這就是寂義。又《經》中說，『覺性遍滿圓無際故』，應當知道六根遍滿法界，乃至八萬四千陀羅尼門，遍滿法界，這就是曠義。 下文的論述中說，『是一法界大總相法門』，本體平等，這就是大義。既然清凈本然，周遍法界，湛然常住，妙德無邊，因此才說『真心寥廓』。《華嚴疏》中說，『寂寥虛曠沖深包博，總該萬有』，指的就是這顆心。 問：太虛空界也空寂，也曠大，與真心有什麼不同？ 答：太虛空界以『無』為本體，所以說是空；一向凝然不動，所以說是寂；缺乏德用，所以不能說是曠；作為被心所包容的對象，也沒有『大』的準則。怎麼能與真心相比呢？真心彌滿清凈，其中不容納其他事物，德用無邊，以自性生起為相，沖虛而妙。
【English Translation】 Hrdaya, which means 'lump of flesh heart,' refers to the human heart. Its color is red, its shape is like a lotus flower, and it has seven petals, belonging to the realm of form (rupa). Citta, which means 'accumulation,' is the eighth consciousness, Ālaya-vijñāna, because it can accumulate various seeds and cause them to manifest. The mind that contemplates conditions encompasses all eight consciousnesses, because each of them can contemplate its own realm. Ghrita, which means 'solid heart,' refers to the Tathāgatagarbha, whose self-nature is pure, neither arising nor ceasing. What is to be explained now is precisely this 'solid heart.' It is called 'true' to distinguish it from other minds. If speaking from the perspective of reality, it is just one mind that permeates both truth and delusion, with the establishment of the thesis as the essence of Mahayana Buddhism, which is the mind of the general characteristic. Within one mind, the gates of Thusness (真如, Zhenru) and Original Enlightenment (本覺, Benjue) are unfolded. Although it is now said to be 'true,' it is actually using the individual to highlight the whole. If this mind is in the first gate, it is called Thusness; if it is in the second gate, it is called Original Enlightenment. It should be known that the true mind is the whole, and Thusness is the individual. 'Vast' means empty and still, and 'broad' means vast and great. 'Empty' refers to the absence of false defilements within it, and 'still' refers to its nature being serene and unmoving. 'Broad' refers to its virtuous functions being boundless, and 'great' refers to its essence pervading the entire Dharma realm. Therefore, the following text says, 'From the beginning, it is not associated with any defilements,' which is the meaning of emptiness of this mind. The Sutra also says, 'Wonderful enlightenment is serene and pervades the entire Dharma realm,' which is the meaning of stillness. The Sutra also says, 'The nature of enlightenment is pervasive, complete, and without boundaries,' it should be known that the six sense organs pervade the entire Dharma realm, and even the eighty-four thousand Dharani gates pervade the entire Dharma realm, which is the meaning of vastness. The following discussion says, 'It is the Dharma gate of the great general characteristic of the Dharma realm,' the essence is equal, which is the meaning of greatness. Since it is pure and inherently so, pervading the entire Dharma realm, serene and eternally abiding, with boundless wonderful virtues, therefore it is said that 'the true mind is vast and boundless.' The Commentary on the Avatamsaka Sutra says, 'Silent, empty, vast, profound, encompassing, and all-embracing,' referring to this one mind. Question: The realm of empty space is also empty and still, also vast and great, what is the difference between it and the true mind? Answer: The realm of empty space takes 'non-being' as its essence, so it is said to be empty; it is always still and unmoving, so it is said to be still; it lacks virtuous functions, so it cannot be said to be vast; as an object encompassed by the mind, it also lacks the standard of 'greatness.' How can it be compared to the true mind? The true mind is pervasive and pure, it does not tolerate other things within it, its virtuous functions are boundless, and its nature arises as a characteristic, being empty and wonderful.
粹炳煥靈明。越彼太虛方之海印也。此上則顯心之德相也。絕言下明心之離過。絕謂斷絕於辭也。言謂語言。即聞慧境。像謂似像屬於義也。即思慧境故。繫辭云。聖人有以見天下之賾。而擬諸形容象其物宜。是故謂之象。筌是捕魚之器。罤即網兔之具。此二即言象喻也。今顯真心不可思議。言語道斷心行處滅。故云絕也。謂心體離言非可以言語取。心體離念不可以識情求。口談詞喪心緣慮亡。故下文云。從本已來離言說相。離心緣相。又云。非色非心非智非識。非有非無畢竟不可說相等。皆明心離過也。筌罤喻言象者。罤能網兔。喻言能取象。筌能捕魚。喻象能取意。今法喻雙舉者。為成文故。然筌罤之語。是周易略例正文故。彼文云。言生於象故可尋言以觀象。像生於意故可尋象以觀意。意以象盡象以言著。故得意忘象得像忘言。猶罤者。所以在兔。得兔而忘罤。筌者所以在魚。得魚而忘筌。然則言者。像之罤也。像者。意之筌也。存言者非得像。存象者非得意。像生於意而存象焉。則所存者乃非其象也。言生於象而存言焉。則所存者乃非其言也。然易中舉此明尋言得像。尋象得意。得意須忘象。得像須忘言。茍不能忘皆非得旨。此乃約人以明勸人舍筌。今文但約本性。直就法體說離言象。非約勸修。雖借彼文不
【現代漢語翻譯】 現代漢語譯本： 純粹而光輝，照耀著靈明的本性。超越那太虛之境，直達海印三昧（指一種甚深的禪定狀態）。這以上所說的，是顯現心性的德相。『絕言下明心之離過』，是指超越言語來明白心性的遠離過患。『絕』，是斷絕於辭藻；『言』，是指語言，即聞慧（通過聽聞佛法而獲得的智慧）的境界；『象』，是指相似的形象，屬於義理的範疇，即思慧（通過思考佛法而獲得的智慧）的境界。所以《繫辭》說：『聖人觀察天下幽深微妙的道理，並模擬其形狀，描繪事物的適宜之處，所以稱之為象。』筌（quán）是捕魚的工具，罤（tí）是捕捉兔子的器具。這兩者比喻言語和形象。現在說明真心不可思議，言語的道路斷絕，心識的活動也止息，所以說『絕』。意思是說，心性的本體超越言語，不可以言語來獲取；心性的本體超越念頭，不可以識情來尋求。口頭談論，詞藻就會喪失；心念攀緣，思慮就會消亡。所以下文說：『從本來以來，遠離言說的表相，遠離心念的攀緣。』又說：『非色非心，非智非識，非有非無，畢竟不可說』等等，都是說明心性遠離過患。用筌和罤來比喻言語和形象，是因為罤能夠捕捉兔子，比喻言語能夠獲取形象；筌能夠捕捉魚，比喻形象能夠獲取意義。現在法和比喻同時舉出，是爲了使文章完整。然而，筌和罤的說法，是《周易略例》的正文。那篇文章說：『言語產生於形象，所以可以根據言語來觀察形象；形象產生於意義，所以可以根據形象來探求意義。意義通過形象來表達，形象通過言語來顯現。所以領會了意義就忘記形象，得到了形象就忘記言語。』就像罤，它的作用在於捕捉兔子，得到了兔子就忘記罤；筌，它的作用在於捕捉魚，得到了魚就忘記筌。如此說來，言語就是形象的罤，形象就是意義的筌。執著于言語就不能得到形象，執著于形象就不能得到意義。形象產生於意義卻執著于形象，那麼所執著的就不是真正的形象了；言語產生於形象卻執著于言語，那麼所執著的就不是真正的言語了。然而《易經》中舉出這些是爲了說明通過言語可以得到形象，通過形象可以得到意義，得到了意義必須忘記形象，得到了形象必須忘記言語。如果不能忘記，就都不能領會旨意。這乃是借用人來勸人捨棄筌。現在本文只是就本性而言，直接就法體來說明遠離言語和形象，不是爲了勸人修行，雖然借用了那篇文章，不……
【English Translation】 English version: Purity and brilliance illuminate the spiritual nature. Transcending the realm of the Great Void, it reaches the Samadhi of Ocean Seal (海印, a profound state of meditative concentration). What is described above manifests the virtuous aspects of the mind-essence. 'Transcending words reveals the mind's freedom from faults' refers to understanding the mind-nature beyond language and freeing it from imperfections. 'Transcending' means cutting off from rhetoric; 'words' refers to language, which is the realm of auditory wisdom (聞慧, wisdom gained through hearing the Dharma); 'image' refers to likeness, belonging to the category of meaning, which is the realm of contemplative wisdom (思慧, wisdom gained through contemplating the Dharma). Therefore, the Appended Remarks says: 'The sage observes the profound and subtle principles of the world and imitates their forms, depicting the suitability of things, hence it is called image.' A quans (筌) is a tool for catching fish, and a ti (罤) is a device for catching rabbits. These two are metaphors for language and image. Now, it is explained that the true mind is inconceivable, the path of language is cut off, and the activity of consciousness ceases, hence it is said 'transcending.' It means that the essence of mind transcends language and cannot be grasped by words; the essence of mind transcends thoughts and cannot be sought by emotional consciousness. Verbal discussions will lose their eloquence; mental clinging will extinguish thoughts. Therefore, the following text says: 'From the very beginning, it is apart from the appearance of speech and apart from the clinging of mind.' It also says: 'Neither form nor mind, neither wisdom nor consciousness, neither existence nor non-existence, ultimately indescribable,' etc., all of which explain the mind's freedom from faults. Using quans and tis to illustrate language and image is because a ti can catch rabbits, symbolizing that language can capture images; a quans can catch fish, symbolizing that images can capture meaning. Now, both the Dharma and the metaphor are presented simultaneously to make the text complete. However, the sayings of quans and tis are the main text of the Brief Explanation of the Book of Changes. That text says: 'Words arise from images, so one can seek images by examining words; images arise from meaning, so one can seek meaning by examining images. Meaning is expressed through images, and images are revealed through words. Therefore, when one understands the meaning, one forgets the image; when one obtains the image, one forgets the words.' Like a ti, its purpose is to catch rabbits; when one gets the rabbit, one forgets the ti. A quans, its purpose is to catch fish; when one gets the fish, one forgets the quans. Thus, language is the ti of image, and image is the quans of meaning. Holding onto language will not obtain the image; holding onto the image will not obtain the meaning. Images arise from meaning, yet clinging to images means that what is clung to is not the true image; words arise from images, yet clinging to words means that what is clung to is not the true word. However, the Book of Changes mentions these to illustrate that one can obtain images through words, and one can obtain meaning through images. Having obtained the meaning, one must forget the image; having obtained the image, one must forget the words. If one cannot forget, then one cannot grasp the essence. This is using people to persuade people to abandon the quans. Now, this text only speaks of the inherent nature, directly explaining the separation from language and image in terms of the Dharma body, not to persuade people to cultivate, although it borrows from that text, not...
同彼意。茍欲強說于字來由。恐乖文旨。沖漠下別約橫豎。以顯心之德相。沖謂深也。此明心之體性。豎窮三際而洞然無底。故經云。甚深法性諸佛行處。又云。幽邃深遠等。漠謂沙漠。此顯心之德相。橫遍十方而曠然無邊。故經云。覺遍十方界本性圓滿故。此乃窮三際而三際不遷。遍十方而十方無外。又衝謂剛柔得所。漠謂名目難及。以此心性雖體離相。而隨緣成事。雖隨緣起而本性不變。此隨緣不變之體。不可以智知識識名言名目。故云漠也。經云。不染而染難可了知。染而不染難可了知。希謂無聲。夷謂無色。老子云。聽之不聞曰希。視之不見曰夷。此乃重顯深廣之相。深故聽之不聞。廣故視之不見。謂此心體唯證相應。非是見聞之所及。故忘境等者。此亦顯心離過。忘謂於法不記。斯亦絕無之義。境謂所證之理。智謂能證之心。凡言境智慧所者。蓋約反迷從悟。對染說凈。皆屬生滅。今此顯示非染凈之一心。絕迷悟之極致。尚不可立真妄之名。豈存乎能所境智。故楞伽云。無有佛涅槃。亦無涅槃佛。遠離覺所覺。又圓覺云。覺所覺者。不離塵故。以一心之體絕凡聖亡因果。離性離相不有不無。焉可更言境智慧所。故云忘也。楞嚴云。性真常中求于去來迷悟生死了無所得。斯之謂歟。
非生滅下二顯真如
門。前門但約絕待亡詮旨離性相故。云寥廓沖漠等。今門約對生滅顯不生滅。待妄立真故云真如門。即下立義文云。是心真如相即示摩訶衍體。故解釋文云。心真如者。即一法界大總相法門體。所謂心性不生不滅。乃至云。以離念境界唯證相應故。今疏敘彼故云。非生滅等。非無也。不也。然生滅與不生滅。須約三性分別。且約三性自相說者。謂遍計妄法一向生滅。圓成實性一向不生滅。依他假法相同遍計似生似滅。性是圓成不生不滅。若稱實言之。則三性皆無生滅。雖然且無義不同。何則謂遍計即無法可生無法可滅。如繩上蛇。依他乃即生無生即滅無滅。如麻上繩。圓成即中。無前二生滅之法。如麻上無繩無蛇。唯識頌云。初即相無性。次無自然性。後由遠離。前所執我法性圓成實性。即是真如。故云非。生滅也。然此但明圓成當體不生不滅。亦不和會泯于生滅之法。故圓覺云。如來寂滅性未曾有始終。故下文云。所謂心性不生不滅。又云。非前際生非后際滅。畢竟恒常等。此即顯真心不變也。四相等者。四相有三種。一微細四相。謂一剎那有九百生滅。但是有為皆為所遷。即生住異滅也。二果報四相。即生老病死。涅槃經中名為四山。如彼經云。有四大山從四方來。欲害人民。當有何計而能免彼。波斯匿言。設有
此來無逃避處。唯當專念持戒佈施。佛贊善哉。我說四山。即是眾生生老病死。常來切人等。三一期四相。謂始從迷真終至造業。八相生滅通束為四。謂生相有一。住相有四。異相有二。滅相有一。若反迷斷時。始從初信止滅相。終至十地斷生相。如下具明。今言不遷者。即微細四相兼于餘二。以四相但遷有為之法。心是無為非所作性故。不能遷。文中略舉初后以攝中間。故云非生滅也。無去來者。謂此真心不向前際去。不從后際來。亦不現在住。現在住者。即是諸有為法故。成唯識云。住表此法暫有用。今不同彼。故云無也。三際等者。際時限也。莫無也。易謂變改三際。雖是能易之法。但能遷變有為。令其改易心非有為故。不能易。凈名云。但以文字數故說有三世。非謂菩提有去來今。
但以下三敘生滅門。即下立義。文云。是心生滅因緣相能示摩訶衍自體相用故。解釋文云。心生滅者。依如來藏有生滅心。所謂不生不滅與生滅和合乃至此非心識分別能知。以真如自在用義故。今敘之也。文有四句。于中上句標生滅。所以余句釋生滅相。初句言但者。詞也。以由也。此性雖寂寥虛曠沖深包博。非生非滅不垢不凈。然不住此一向寂滅。非染凈中而隨彼能熏成一切法。隨染即九相生滅。隨凈即三乘聖道。皆由真
【現代漢語翻譯】 現代漢語譯本： 這裡沒有可以逃避的地方，唯一應當做的就是專心持戒和佈施。佛讚歎說：『善哉！』我說的那四座山，就是眾生的生、老、病、死，經常逼迫著人們等等。三一期四相，指的是從開始迷惑真理到最終造業。八相的生滅可以概括為四相，即生相有一個，住相有四個，異相有兩個，滅相有一個。如果反過來，從迷惑到斷滅時，從最初的信心開始，到滅相為止，最終到十地斷生相，如下文詳細說明。現在說『不遷』，指的是微細的四相以及其餘二相。因為四相只能遷變有為法，而心是無為法，不是被造作的性質，所以不能遷變。文中簡略地舉出開始和結尾，以概括中間的過程，所以說『非生滅』。『無去來』，指的是這個真心不向前際去，不從后際來，也不在現在停留。現在停留的，就是各種有為法。成唯識論說，『住』表示這個法暫時有用，但這裡不同於那種說法，所以說『無』。『三際等』，際是時間的界限，莫是無。易指的是變改，三際雖然是能變改的法，但只能遷變有為法，使其改變，心不是有為法，所以不能改變。《維摩詰經》說，『只是用文字數量的緣故說有三世，不是說菩提有過去、現在、未來。』 以下三段敘述生滅門，也就是下面所要建立的義理。文中說：『是心生滅因緣相能顯示摩訶衍（Mahayana，大乘）的自體相用。』解釋文說：『心生滅，是依如來藏（Tathagatagarbha，如來藏）而有生滅心。所謂不生不滅與生滅和合，乃至這不是心識分別所能知道的。』因為真如（Tathata，真如）有自在的作用，所以現在敘述它。文中有四句，其中第一句標明生滅。其餘的句子解釋生滅相。第一句說『但』，是語助詞，相當於『因為』。這個自性雖然寂寥虛曠，沖深包博，非生非滅，不垢不凈，但不住于這種一向的寂滅，不在染凈之中，而是隨著外在的熏習而成就一切法。隨順染污，就是九相生滅；隨順清凈，就是三乘聖道，都是由於真如。
【English Translation】 English version: Here, there is no place to escape. The only thing to do is to focus on upholding the precepts and giving alms. The Buddha praised, 'Excellent!' The four mountains I spoke of are the birth, old age, sickness, and death of sentient beings, constantly pressing upon people, and so on. The three periods and four aspects refer to the process from initially being deluded about the truth to ultimately creating karma. The arising and ceasing of the eight aspects can be summarized into four aspects: the aspect of birth is one, the aspect of dwelling is four, the aspect of change is two, and the aspect of cessation is one. If one reverses the process, from delusion to cessation, starting from the initial faith and ending with the aspect of cessation, ultimately reaching the tenth ground and cutting off the aspect of birth, as explained in detail below. Now, saying 'not changing' refers to the subtle four aspects as well as the remaining two aspects. Because the four aspects can only change conditioned dharmas (phenomena subject to cause and effect), while the mind is unconditioned and not of a created nature, it cannot be changed. The text briefly mentions the beginning and the end to encompass the middle process, so it says 'neither arising nor ceasing'. 'No going or coming' refers to this true mind not going to the past, not coming from the future, nor dwelling in the present. Dwelling in the present refers to all conditioned dharmas. The Vijnaptimatrata-siddhi (Treatise on the Establishment of Consciousness-Only) says that 'dwelling' indicates that this dharma is temporarily useful, but this is different here, so it says 'none'. 'The three times are equal', 'time' refers to the limit of time, 'none' means without. 'Change' refers to alteration; although the three times are dharmas that can change, they can only change conditioned dharmas, causing them to alter; the mind is not a conditioned dharma, so it cannot be changed. The Vimalakirti Sutra says, 'It is only because of the number of words that we speak of the three times; it is not that Bodhi (enlightenment) has a past, present, or future.' The following three paragraphs describe the gate of arising and ceasing, which is the principle to be established below. The text says, 'This mind's arising and ceasing, its causal conditions, can reveal the self-nature and function of Mahayana (the Great Vehicle).' The explanatory text says, 'The arising and ceasing of the mind is based on the Tathagatagarbha (the Womb of the Thus-Come One), and there is a mind of arising and ceasing. What is called neither arising nor ceasing is combined with arising and ceasing, and this is not something that the discriminating consciousness can know.' Because the Tathata (Suchness) has the meaning of self-existent function, it is now described. There are four sentences in the text, the first of which marks arising and ceasing. The remaining sentences explain the aspect of arising and ceasing. The first sentence says 'but', which is an auxiliary word, equivalent to 'because'. Although this nature is desolate, vast, profound, and all-encompassing, neither arising nor ceasing, neither defiled nor pure, it does not dwell in this one-sided stillness, but rather, not being in defilement or purity, it follows external influences and accomplishes all dharmas. Following defilement is the arising and ceasing of the nine aspects; following purity is the holy path of the three vehicles, all due to the Tathata.
如。以無住為其種性。亦由性是無住故。能然也。凈名云。從無住本立一切法。楞嚴云。本此無住以立世界及諸眾生。非同他宗明真如體。一向堅密猶如玉石。不受熏習不能隨緣。但說賴耶為染凈本。受熏持種也。隨派下喻明也。水分流謂之派。路分徑謂之岐。今取岐派共為一喻。謂如一源之水隨何岐路分流成派。真心亦爾。隨何因緣作凡聖等。如下即明。逐迷下正辨生滅之相。逐隨也。任從也。迷則背覺合塵。悟則背塵合覺。然其迷悟各具因緣。迷中以無明為因。境界為緣。悟中以本覺內熏為因。師教外熏為緣若隨從迷中因緣。即沈于生死。則一切有漏染法。起一切無漏凈法滅(滅則隱滅)若隨從悟中因緣。即升于覺路。則一切無漏凈法起。一切有漏染法滅(滅即亡滅)如下文說。無明為因生三細。境界為緣生六粗。即沉淪五道。是為逐迷也。本覺內熏為因。師教外熏為緣。發解起行即超升佛果。是為從悟也。迷之與悟皆是性為。迷悟雖殊不思議一。故經云。無始時來性一切法依止。由此有諸趣及證涅槃果。華嚴經中性起法門。即斯義也。又涅槃云。佛性隨流成眾味等。楞嚴云。譬如虛空體非群相而不拒彼諸相。發揮日照則明。云屯則闇等。皆顯真如不住自性。隨緣成法也。
雖復下四明二門不二也。上說真
【現代漢語翻譯】 現代漢語譯本： 如。以無住作為它的種性（根本性質）。也因為這個『性』是無住的，所以才能起作用。正如《維摩詰經》所說：『從無住的根本上建立一切法。』《楞嚴經》也說：『依此無住的本性，建立世界以及一切眾生。』這不同於其他宗派所說的真如本體，他們認為真如本體一向堅固緊密，如同玉石，不能接受熏習，也不能隨順因緣。他們只說阿賴耶識是染污和清凈的根本，接受熏習，保持種子。下面的比喻會更清楚地說明這一點。水分流叫做『派』，路分岔叫做『岐』。現在把『岐』和『派』合在一起作為一個比喻，就像同一源頭的水，隨著不同的岔路分流成不同的支派。真心也是這樣，隨著不同的因緣，產生凡夫和聖人等不同的狀態。下面會詳細說明。 『逐迷』以下，正式辨別生滅的相狀。『逐』是隨順的意思，『任從』也是隨順的意思。迷惑時，就背離覺悟而與塵世相合；覺悟時，就背離塵世而與覺悟相合。然而，迷惑和覺悟各有其因緣。迷惑以無明為因，境界為緣；覺悟以本覺的內在熏習為因，師長的教導的外在熏習為緣。如果隨順迷惑中的因緣，就會沉溺於生死輪迴，那麼一切有漏的染污法就會生起，一切無漏的清凈法就會滅去（滅去就是隱藏起來）。如果隨順覺悟中的因緣，就會升向覺悟的道路，那麼一切無漏的清凈法就會生起，一切有漏的染污法就會滅去（滅去就是消失）。如下文所說，以無明為因，產生三細相；以境界為緣，產生六粗相，這就是沉淪於五道輪迴。這就是『逐迷』。以本覺的內在熏習為因，師長的教導的外在熏習為緣，發起理解，開始修行，就能超越而證得佛果。這就是『從悟』。迷惑和覺悟都是『性』的作用。迷惑和覺悟雖然不同，但其不可思議的『一』是相同的。所以經上說：『從無始以來，一切法都依止於自性。由此產生了諸趣（六道輪迴）以及證得涅槃果。』《華嚴經》中的性起法門，就是這個意思。《涅槃經》也說：『佛性隨順流轉，成就各種滋味。』《楞嚴經》說：『譬如虛空，本體並非各種相狀，但不拒絕各種相狀。發揮日光照耀，就顯現光明；雲層聚集，就顯現黑暗。』這些都顯示了真如不住于自身本性，而是隨順因緣成就各種法。 『雖復』以下四句，說明二門（真如門和生滅門）不是對立的。上面說了真
【English Translation】 English version: It is like this: 'non-abiding' is its seed nature (fundamental characteristic). Also, because this 'nature' is non-abiding, it can function. As the Vimalakirti Sutra says: 'From the root of non-abiding, all dharmas are established.' The Surangama Sutra also says: 'Based on this non-abiding nature, the world and all sentient beings are established.' This is different from what other schools say about the 'Tathagatagarbha' (True Thusness) essence. They believe that the 'Tathagatagarbha' essence is always solid and dense, like jade, unable to be influenced or to accord with conditions. They only say that the Alaya consciousness is the root of defilement and purity, receiving influence and holding seeds. The following metaphor will explain this more clearly. The branching of water is called a 'branch,' and the branching of a road is called a 'fork.' Now, we will combine 'branch' and 'fork' as one metaphor, like water from the same source that branches into different streams along different forks. The true mind is also like this, producing different states such as ordinary beings and sages according to different conditions. This will be explained in detail below. From 'pursuing delusion' onwards, the characteristics of arising and ceasing are formally distinguished. 'Pursuing' means following, and 'allowing' also means following. When deluded, one turns away from enlightenment and unites with the dust of the world; when enlightened, one turns away from the dust of the world and unites with enlightenment. However, delusion and enlightenment each have their own causes and conditions. Delusion has ignorance as its cause and environment as its condition; enlightenment has the inner influence of original enlightenment as its cause and the outer influence of the teacher's teachings as its condition. If one follows the causes and conditions of delusion, one will sink into samsara (the cycle of birth and death), then all contaminated dharmas with outflows will arise, and all pure dharmas without outflows will cease (ceasing means becoming hidden). If one follows the causes and conditions of enlightenment, one will ascend to the path of enlightenment, then all pure dharmas without outflows will arise, and all contaminated dharmas with outflows will cease (ceasing means disappearing). As the following text says, with ignorance as the cause, the three subtle appearances arise; with the environment as the condition, the six coarse appearances arise, and this is sinking into the five paths of reincarnation. This is 'pursuing delusion.' With the inner influence of original enlightenment as the cause and the outer influence of the teacher's teachings as the condition, initiating understanding and beginning practice, one can transcend and attain Buddhahood. This is 'following enlightenment.' Delusion and enlightenment are both functions of 'nature.' Although delusion and enlightenment are different, their inconceivable 'oneness' is the same. Therefore, the sutra says: 'From beginningless time, all dharmas rely on self-nature. From this, the various realms (six paths of reincarnation) and the attainment of Nirvana are produced.' The 'nature origination' Dharma gate in the Avatamsaka Sutra is this meaning. The Nirvana Sutra also says: 'Buddha-nature follows the flow and becomes various flavors.' The Surangama Sutra says: 'For example, space, its essence is not the various appearances, but it does not reject the various appearances. When the sun shines, it manifests light; when clouds gather, it manifests darkness.' These all show that 'Tathagatagarbha' does not abide in its own nature, but accords with conditions to accomplish all dharmas. From 'although again' onwards, the following four lines explain that the two gates (the 'Tathagatagarbha' gate and the samsara gate) are not opposed. The above said the true
如生滅其義迢然。雖行相不同。然理歸一揆二而不二故。有此門。即下解釋文云。複次顯示從生滅門即入真如門。所謂推求五陰色之與心。六塵境界畢竟無念。乃至若能觀察知心無念。即得隨順入真如門。今此敘之也。文二。初法二。初正明不二。文中四句。前二句明生滅不礙真如。后二句明真如不礙生滅既互不相礙。即不二之義也。今初雖復者。詞含縱奪貫下二句。繁多興起鼓動躍跳也。繁則染凈多途。興則新新生起。鼓則體非常住。躍則相不久停。以染凈因緣繁多興起鼓動跳躍。唸唸生滅未曾暫住。雖不暫住而其體不變。不變之性即是心源。心源即未嘗有動故下文云。覺心初起心無初相。圓覺云。覺者如虛空平等不動轉。又下文云。雖念因緣善惡果報而亦即念性不可得。故云未始等。靜謐下二句明真如不礙生滅。謐亦靜也。靜中之靜故名為謐。靜則相非生滅。謐則體絕有無。虛乃無礙圓通。凝則寂而常照。又無惑之喧煩曰靜。無業之遷流曰謐。離色之質礙曰虛。非心之生滅曰凝。雖真體若是而用常隨緣。隨緣之用為業為果。善惡樂苦形影不差。故云未嘗乖等。嘗曾也。乖違也。業因果報皆通善惡漏與無漏。即不動真際而建立諸法故。凈名云。無我無造無受者。所作之業亦不忘。下文云。雖念諸法自性不生。而復即
念善惡苦樂等報。不失不壞。
故使下二釋成無礙。前二句釋真如不礙生滅。后二句釋生滅不礙真如。言故使者。即因前起后之詞。亦通下二句故者。所以義使令也。由前真如不礙生滅。所以令其不變之真體。任運隨緣起成染凈。染凈二字無法不攝。從來不同非適今也。故云恒殊。然此染凈全性所起故。下文云。譬如種種瓦器皆同微塵性相。如是無漏無明皆同真如性相。不捨下二句釋生滅。不礙真如由無礙故。所以令其不捨差別妄緣。即是一真實性。妄緣差別凡聖收盡。凡聖相異而體是一。一體之內。本無凡聖故云致一。致理也。遂也。故下文云。一切凡夫聲聞緣覺菩薩諸佛非前際生非后際滅。畢竟常恒等故圓覺云。于實相中實無菩薩及諸眾生。又云。眾生國土同一法性。
其猶下二喻也。此中四句前二句喻真如不礙生滅。后二句喻生滅不礙真如。其者。指法之詞。猶如也。波動喻生滅染凈不同。水濕喻真如一體無異。波以動為相。水以濕為性。初句反顯。以喻生滅門中無有異真如之染凈也。故云波無等。故即下順喻由不異故遂能即於一心而辨生滅。故云即水等。即喻前文不變性。而緣起染凈恒殊也。水無下二句喻生滅不礙真如。初句反顯以喻真如門中無有異染凈之一心也。故云水無等。次句順喻由不異
【現代漢語翻譯】 現代漢語譯本：
念及善惡苦樂等報應，都不會遺失或毀壞。
因此，接下來的兩句解釋成就了無礙。前面的兩句解釋了真如（Tathata，事物的真實本性）不妨礙生滅（birth and death，產生和消滅）。後面的兩句解釋了生滅不妨礙真如。說到『故使』，就是因為前面而引起後面的詞語。也可以理解為下面的兩句的『故』，是『所以』的意思，『使』是『令』的意思。由於前面的真如不妨礙生滅，所以使其不變的真體，任憑運轉，隨順因緣，生起成就染凈（defilement and purity，污染和清凈）。染凈二字沒有哪種法不能涵蓋。從來都是不同，不是現在才這樣，所以說『恒殊』（always distinct，總是不同）。然而這染凈都是全性所生起，所以下文說：『譬如種種瓦器皆同微塵性相，如是無漏無明皆同真如性相。』（For example, various earthenware vessels all share the same nature of fine dust; similarly, both non-outflow and ignorance share the same nature of Suchness.）
『不捨』下面的兩句解釋生滅不妨礙真如。由於無礙，所以使其不捨棄差別妄緣（discriminating false conditions，區分虛假條件）。就是一真實性（one true nature，一個真實的本性），妄緣差別涵蓋了凡聖（ordinary and sage，凡人和聖人）。凡聖的相貌不同，而本體是一。一體之內，本來沒有凡聖，所以說『致一』（lead to oneness，導致合一）。『致』是達到、遂成的意思。所以下文說：『一切凡夫聲聞緣覺菩薩諸佛非前際生非后際滅，畢竟常恒等故。』（All ordinary people, Shravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas are neither born in the past nor extinguished in the future; ultimately, they are constant and eternal.）《圓覺經》（The Sutra of Perfect Enlightenment）說：『于實相中實無菩薩及諸眾生。』（In true reality, there are actually no Bodhisattvas or sentient beings.）又說：『眾生國土同一法性。』（Sentient beings and lands share the same Dharma-nature.）
『其猶』下面的兩句是比喻。這其中四句，前面的兩句比喻真如不妨礙生滅，後面的兩句比喻生滅不妨礙真如。『其』是指代法的詞語，猶如的意思。波動比喻生滅染凈的不同，水濕比喻真如一體沒有差異。波以動為相，水以濕為性。第一句是反過來顯示，用來比喻生滅門中沒有與真如不同的染凈。所以說『波無等』（waves are not equal，波浪不相等）。『故』就是順著比喻，因為不異，所以能夠即於一心（one mind，一心）而辨別生滅。所以說『即水等』（identical to water, 等同於水）。比喻前面所說的『不變性』，而緣起染凈恒常不同。
『水無』下面的兩句比喻生滅不妨礙真如。第一句是反過來顯示，用來比喻真如門中沒有與染凈不同的一心。所以說『水無等』（water is not equal，水不相等）。第二句是順著比喻，因為不異。
【English Translation】 English version:
Thoughts of karmic retribution such as good, evil, suffering, and joy will not be lost or destroyed.
Therefore, the following two sentences explain the accomplishment of non-obstruction. The first two sentences explain that Suchness (Tathata, the true nature of things) does not obstruct birth and death (arising and ceasing). The latter two sentences explain that birth and death do not obstruct Suchness. When it says 'therefore causes,' it means that the words are caused by the former and lead to the latter. It can also be understood that the 'therefore' in the following two sentences means 'so,' and 'causes' means 'to make.' Because the preceding Suchness does not obstruct birth and death, it allows its unchanging true essence to operate freely, following conditions to arise and accomplish defilement and purity (defilement and purity). The words 'defilement and purity' encompass all dharmas. It has always been different, not just now, so it is said 'always distinct.' However, this defilement and purity are all produced by the full nature, so the following text says: 'For example, various earthenware vessels all share the same nature of fine dust; similarly, both non-outflow and ignorance share the same nature of Suchness.'
The two sentences below 'not abandoning' explain that birth and death do not obstruct Suchness. Because of non-obstruction, it does not abandon discriminating false conditions (discriminating false conditions). It is one true nature (one true nature), and discriminating false conditions encompass ordinary beings and sages (ordinary and sage). The appearances of ordinary beings and sages are different, but the essence is one. Within one essence, there are originally no ordinary beings or sages, so it is said 'lead to oneness.' 'Lead' means to achieve or accomplish. Therefore, the following text says: 'All ordinary people, Shravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas are neither born in the past nor extinguished in the future; ultimately, they are constant and eternal.' The Sutra of Perfect Enlightenment says: 'In true reality, there are actually no Bodhisattvas or sentient beings.' It also says: 'Sentient beings and lands share the same Dharma-nature.'
The two sentences below 'it is like' are metaphors. Among these four sentences, the first two sentences are metaphors for Suchness not obstructing birth and death, and the latter two sentences are metaphors for birth and death not obstructing Suchness. 'It' refers to the dharma, meaning 'like.' The fluctuation of waves is a metaphor for the difference between birth and death, defilement and purity, and the wetness of water is a metaphor for the unity of Suchness without difference. Waves take movement as their characteristic, and water takes wetness as its nature. The first sentence is a reverse display, used to metaphorize that there is no defilement and purity different from Suchness in the gate of birth and death. Therefore, it is said 'waves are not equal.' 'Therefore' is following the metaphor, because it is not different, it can immediately discern birth and death in one mind (one mind). Therefore, it is said 'identical to water.' It is a metaphor for the 'unchanging nature' mentioned earlier, while the arising of conditions, defilement and purity are always different.
The two sentences below 'water is not' are metaphors for birth and death not obstructing Suchness. The first sentence is a reverse display, used to metaphorize that there is no one mind different from defilement and purity in the gate of Suchness. Therefore, it is said 'water is not equal.' The second sentence follows the metaphor, because it is not different.
故。遂能即彼生滅而顯真如故。云即波等。此喻前文不捨緣。而即真凡聖致一也。
是以下結成不二也。是以二字結指之詞。動靜等三對說有通別。通則不出真如生滅兩義。謂動俗生死即生滅。余皆真如別則動靜約喻。真俗約諦。生死涅槃約染凈。此諸二法本不相是法相迢然。今以一性通之。令動靜無別。真俗不殊染凈同體。一無所異。良以性起為相。境智歷然。相得性融身心廓爾。故下文云如大海水因風波動。風相水相不相舍離。又經云。二諦並非雙恒乖未曾各。又大集云。生死涅槃二界平等。即是佛界。此中交徹雙融夷齊。一貫等正顯二法不二之語。徹通融和夷平齊等貫通也。對文可見。然上四門旨趣微妙。初則標本以彰末。使萬有星羅于義天。后則攝末以歸本。俾群像泯同於性海。乍舒乍卷或存或亡。法乃同時義無前後由是阿鼻依正全處極聖之自心。毗盧身土不逾下凡之一念。圓實之旨其在茲焉。問初敘一心。后辨二門不二。亦即一心初后何別。答初之一心心當能起。后之一心心當所歸。雖前後體同。且始終義異。但以本是一心離名絕相。由其迷悟萬法隨生。生法本空一切唯識。識如幻夢。但是一心。由是論依法說。疏約論明次第四門故無所越。一論之旨其在茲焉。
但以下明造論因由二。今初反
【現代漢語翻譯】 現代漢語譯本 因此，就能憑藉生滅的現象來顯現真如的本性。所謂『即波等』，是用比喻來說明前文所說的『不捨緣』，而達到真、凡、聖一體的境界。
下面總結歸納為『不二』的道理。『是以』二字是總結指示的詞語。動靜等三對概念，從普遍意義和特殊意義兩個方面來說明。普遍意義上，都離不開真如和生滅這兩種含義。所謂動、俗、生死，都屬於生滅的範疇，其餘的都屬於真如的範疇。特殊意義上，動和靜是就比喻而言，真和俗是就真諦和俗諦而言，生死和涅槃是就染污和清凈而言。這些對立的二法，本來是不互相容納的，法相之間差異很大。現在用『一性』的觀點來貫通它們，使動和靜沒有區別，真和俗沒有差異，染污和清凈成為一體，一切都沒有不同。這是因為『性起』是萬法的本體，境界和智慧歷歷分明，本體和現象相互融合，身心廣大空闊。所以下文說『如大海水因風波動，風的現象和水的現象不相舍離』。又如經中所說：『二諦並非雙重對立，也未曾各自獨立』。又如《大集經》所說：『生死和涅槃兩個界是平等的，就是佛的境界』。這裡面交相輝映，雙重融合，夷平差異，齊同一致，貫穿始終，正是爲了顯明二法不二的道理。『徹』是通達，『融』是融合，『夷』是平坦，『齊』是等同，『貫』是貫通。對照原文就可以明白。然而，以上四門的宗旨意趣非常微妙。開始時標明根本，從而彰顯枝末，使萬有如星辰般羅列在義理的天空中；後來又收攝枝末，迴歸根本，使一切現象消泯融合于本性的海洋中。時而舒展，時而收卷，或存或亡，法是同時的，義理沒有先後。因此，阿鼻地獄的依報和正報，完全處於極聖的自心中；毗盧遮那佛的身土，沒有超出下凡眾生的一念。圓滿真實的宗旨就在這裡。有人問：開始敘述『一心』，後來辨析『二門不二』，那麼開始的『一心』和後來的『一心』有什麼區別？回答說：開始的『一心』，心是作為能起作用的主體；後來的『一心』，心是作為應當歸宿的客體。雖然前後本體相同，但始終的意義不同。只是因為本來是一心，離名絕相，由於迷惑和覺悟，萬法隨之產生。產生的法本來是空性的，一切都是唯識所現。識如幻夢，但都是一心所變現。因此，根據論的法義來說，疏是根據論來闡明，依次解釋四門，所以沒有超越論的範圍。一論的宗旨就在這裡。
下面說明造論的因由，分為兩部分。現在先反問。
【English Translation】 English version Therefore, one can manifest True Suchness (Tathata) by means of the arising and ceasing phenomena. The phrase 'like waves, etc.' is a metaphor to illustrate the previous statement of 'not abandoning conditions,' thereby achieving the oneness of True, mundane, and sacred.
The following concludes and summarizes the principle of 'non-duality.' The word 'Therefore' is a concluding and indicative term. The three pairs of concepts, such as movement and stillness, are explained from both general and specific perspectives. In a general sense, they all cannot be separated from the two meanings of True Suchness and arising/ceasing. The so-called movement, mundane, and birth/death all belong to the category of arising/ceasing, while the rest belong to the category of True Suchness. In a specific sense, movement and stillness are in terms of metaphor, truth and convention are in terms of the two truths (satya), and birth/death and Nirvana are in terms of defilement and purity. These opposing dualities are originally incompatible, with great differences between their Dharmic characteristics (Dharma-lakshana). Now, using the perspective of 'one nature' to connect them, making movement and stillness indistinguishable, truth and convention undifferentiated, and defilement and purity becoming one entity, with nothing different. This is because 'nature-origination' (Svabhava-utpatti) is the essence of all Dharmas, with realms and wisdom clearly distinct, the essence and phenomena interpenetrating, and body and mind vast and expansive. Therefore, the following text says, 'Like the ocean water stirred by the wind, the phenomena of wind and water are inseparable.' Also, as stated in the sutra, 'The two truths are neither doubly opposed nor have they ever been independent of each other.' Furthermore, the Mahasamgraha Sutra says, 'The two realms of birth/death and Nirvana are equal, which is the realm of Buddha.' Here, interpenetration, double fusion, leveling of differences, equality, and consistent throughout, precisely to reveal the principle of non-duality of the two Dharmas. 'Penetration' is thorough understanding, 'fusion' is integration, 'leveling' is flattening, 'equality' is equivalence, and 'consistent' is thorough connection. It can be understood by comparing with the original text. However, the purpose and intent of the above four gates are very subtle. Initially, it marks the root, thereby highlighting the branches, making all existence like stars arrayed in the sky of meaning; later, it gathers the branches and returns to the root, making all phenomena disappear and merge into the ocean of nature. Sometimes expanding, sometimes contracting, sometimes existing, sometimes ceasing, the Dharma is simultaneous, and the meaning has no before or after. Therefore, the retribution and environment of Avici Hell are entirely within the self-mind of the most sacred; the body and land of Vairocana Buddha do not exceed the one thought of the lowest ordinary being. The complete and true purpose lies here. Someone asks: Initially narrating 'one mind,' later distinguishing 'non-duality of the two gates,' then what is the difference between the initial 'one mind' and the later 'one mind'? The answer is: The initial 'one mind,' the mind is as the subject that can initiate action; the later 'one mind,' the mind is as the object that should return. Although the essence is the same before and after, the meaning of beginning and end is different. It is only because it is originally one mind, beyond names and forms, and due to delusion and enlightenment, all Dharmas arise accordingly. The arising Dharmas are originally empty, and everything is only a manifestation of consciousness (Vijnana). Consciousness is like a dream, but it is all transformed by one mind. Therefore, according to the meaning of the treatise, the commentary explains according to the treatise, explaining the four gates in order, so there is no exceeding the scope of the treatise. The purpose of the one treatise lies here.
The following explains the reasons for writing the treatise, divided into two parts. Now, first ask back.
顯者。欲顯菩薩造論。先明不假論。時如來在世。即時勝緣勝根熟易調。即根勝行勝。謂牟尼釋尊成道已來。未涅槃時法化流行。聖賢輔贊人根成熟性行調柔。非一佛所種諸善根。于無量劫久植德本。一稟下明根行勝相不須再聞。故言一承順聖旨。故云稟尊言者。八音四辯金口親宣。聞而獲益逮無生忍。故云懸契。又懸者。遠也。不必親從金口。但展轉傳聞。如身子聞馬勝因緣。目犍連承舍利轉教。此之根性尚不藉結集之經。豈假菩薩造論。故下論云。若如來在世眾生利根。能說之人色心業勝。圓音一演異類等解。則不須論。
大師下正明二。初敘謬述迷二。初總敘也。大師者。德業高勝可軌可范。即十號中天人師一號也。緣終息化佛日韜光。故云沒後。即時緣俱劣也。爾時則昏衢失照世皆闇冥。正法陵遲。故名為劣。異執下明根行俱劣。顛倒計著名為異執。亂于正理故曰紛綸。紛亂綸理也。此有三類。執計不同故名為異一。凡夫依于鈍惑執五蘊色心。計為常樂我凈。二外道依于分別。於五蘊上計其有我。或即蘊離蘊著斷著常。起六十二見等。三小乘雖破我執。而起法見。不知真常而計無常等。四隨自見解各立己宗。分為二十餘部。互相是非。此即俱名異執。或趣下明其劣相。或者。不定之詞。此等根性既劣。
【現代漢語翻譯】 現代漢語譯本： 顯者（指顯揚論的作者）。想要闡明菩薩造論的必要性，首先說明不需要論的情況。當如來在世時，當時的殊勝因緣和殊勝根器容易調伏。這是因為根器殊勝，修行殊勝。指的是釋迦牟尼佛成道以來，未涅槃時，佛法教化流行，聖賢輔助讚揚，人們的根器成熟，心性調柔。這並非只是一尊佛所種下的善根，而是經過無量劫長期種植的德本。一旦領受了佛的開示，就能明白根器和修行的殊勝之處，不需要再次聽聞。所以說『一承順聖旨』。因此說『稟尊言者』，佛以八種音聲和四種辯才親自宣說，聽聞后獲得利益，達到無生法忍。所以說『懸契』。『懸』，是遙遠的意思。不必親自從佛的金口聽聞，只要輾轉傳聞，就像身子（舍利弗）聽聞馬勝（阿說示）的因緣，目犍連線受舍利弗的轉教。這種根性尚且不需要結集的經典，哪裡還需要菩薩造論呢？所以下面的論中說：『如果如來在世，眾生根器銳利，能說法的人色身、心識和業力殊勝，以圓滿的聲音一演說，不同種類的人都能理解，那麼就不需要論了。』
大師（指世親菩薩）下面正式闡明第二點：首先敘述謬誤，然後迷惑。先是總的敘述。大師，指德行和事業高尚卓越，可以作為典範的人，也就是佛的十號中的『天人師』。因為因緣終結，教化停止，佛的太陽隱沒光芒，所以說『沒後』，也就是時節和因緣都低劣的時候。這時，昏暗的道路失去了照亮，世間一片黑暗，正法衰落，所以稱為低劣。『異執』下面說明根器和修行都低劣。顛倒的計度執著稱為『異執』，擾亂了正理，所以說『紛綸』，也就是紛亂了條理。這有三種情況：執著和計度不同，所以稱為『異』。一是凡夫依靠遲鈍和迷惑，執著五蘊（色、受、想、行、識），認為它們是常、樂、我、凈。二是外道依靠分別，在五蘊上計度有我，或者認為我與五蘊相同，或者認為我與五蘊相異，或者執著斷滅，或者執著常恒，從而產生六十二見等。三是小乘雖然破除了我執，卻產生了法執，不知道真常而認為是無常等。四是各自按照自己的見解創立宗派，分為二十多個部派，互相爭論是非。這些都可以稱為『異執』。『或趣』下面說明他們的低劣之處。『或』，是不確定的詞。這些人的根性既然低劣。
【English Translation】 English version: The Illustrious One (referring to the author of the Vyākhyāyukti). To elucidate the necessity of a Bodhisattva composing treatises, first, it is explained when treatises are unnecessary. When the Tathāgata was in the world, the superior conditions and superior faculties were easily tamed at that time. This is because the faculties were superior, and the practice was superior. It refers to the period after Śākyamuni Buddha attained enlightenment and before his nirvāṇa, when the Buddha's teachings were prevalent, and sages and worthies assisted and praised, people's faculties matured, and their minds were gentle. These were not just the good roots planted by one Buddha, but the roots of virtue planted over countless kalpas. Once they received the Buddha's teachings, they understood the superiority of their faculties and practice, and there was no need to hear them again. Therefore, it is said, 'Once they followed the Holy Will.' Thus, it is said, 'Those who received the Venerable's words,' the Buddha personally proclaimed with eight kinds of sounds and four kinds of eloquence, and after hearing it, they obtained benefits and attained the anutpattika-dharma-kṣānti (patience with the non-arising of phenomena). Therefore, it is said, 'Suspended agreement.' 'Suspended' means distant. It is not necessary to personally hear from the Buddha's golden mouth, but only to hear through transmission, like Śāriputra hearing of the causes and conditions from Aśvajit, and Maudgalyāyana receiving the teachings from Śāriputra. These kinds of faculties did not even require the compiled scriptures, so how could they need Bodhisattvas to compose treatises? Therefore, the treatise below says: 'If the Tathāgata were in the world, beings would have sharp faculties, and the one who could speak would have superior form, mind, and karma. With one utterance of the perfect sound, different kinds of beings would understand equally, then treatises would not be necessary.'
The Great Master (referring to Vasubandhu) below formally elucidates the second point: first narrating the errors, then the confusion. First is the general narration. 'Great Master' refers to someone whose virtue and achievements are lofty and outstanding, and can be taken as a model, which is one of the Buddha's ten titles, 'Teacher of Gods and Humans.' Because the conditions ended, the teachings ceased, and the Buddha's sun concealed its light, it is said 'after his passing,' which is when the time and conditions are inferior. At this time, the dark roads lost their illumination, the world was in darkness, and the true Dharma declined, so it is called inferior. 'Different attachments' below explain that both faculties and practice are inferior. Inverted calculations and attachments are called 'different attachments,' which disturb the correct principles, so it is said 'disorderly,' which means disordering the principles. There are three kinds of these: attachments and calculations are different, so they are called 'different.' First, ordinary people rely on dullness and confusion, attaching to the five skandhas (form, sensation, perception, volition, and consciousness), considering them to be permanent, pleasurable, self, and pure. Second, non-Buddhists rely on discrimination, calculating that there is a self in the five skandhas, or considering the self to be the same as or different from the skandhas, or attaching to annihilation or permanence, thereby generating sixty-two views, etc. Third, although the Śrāvakas have broken through the attachment to self, they generate attachment to phenomena, not knowing true permanence but considering it to be impermanent, etc. Fourth, each establishes their own sect according to their own views, dividing into more than twenty schools, arguing with each other about right and wrong. These can all be called 'different attachments.' 'Or inclined' below explains their inferiority. 'Or' is an uncertain word. Since the faculties of these people are inferior.
或隨利鈍使成凡外。或聞權淺教為小乘也。凡夫外道非佛正法。故名邪途。宗習歸向名之為趣。小徑者。已離我執不名為邪。未得法空不名大道。趣理偏僻厭心勤勞。切募化城不求寶所。唯貪自利豈能運他。既匪大途故云小徑。
遂使下別顯二。初迷理。遂使者。躡前起后之詞。由前根緣既劣異執仍繁。遂令迷本真心逐妄流轉。功德法寶本有而無用。圓解神珠垢覆而不現。孤窮生死之路。傭賃涅槃之門。動經塵劫飄然浪跡。三德秘藏莫之能入也。此中二喻各出一經。一貧家寶藏喻。即如來藏經九喻中之第五也。彼文云。譬如貧家有珍寶藏。寶不能言我在此中。既不自知。又無語者。不能開發此珍寶藏。一切眾生亦復如是。如來知見大法寶藏在其身內。不聞不知。耽惑五欲輪轉生死。受苦無量等。匿隱濟救乏闕也。少而無父曰孤。無財之極曰窮。合法可知。二衣內明珠喻。即法華五百弟子受記之文。廣說如彼。賃力曰傭。給使曰作。余文可解。
加以下二迷教也。言加以者。以如來滅度之後。雖不親承金口。然有結集教文。可以尋言見象尋象得意。眾生根性雖劣。多起異見。茍能聞于大法。自然改正。今又否能尋繹廢置敷宣圓理。既而蔑聞邪見於焉難革聖人既滅根行仍微。圓實之教抑又不行故云加。以文中
【現代漢語翻譯】 現代漢語譯本：或者隨著根性的敏銳或遲鈍，（眾生）成就為凡夫或外道。或者聽聞權巧淺顯的教法，認為是小乘佛法。凡夫和外道不是佛陀的正法，所以稱為邪途。宗奉、學習、歸向，稱之為趣向。小徑，是指已經脫離了我執，不能稱為邪，但還沒有證得法空，不能稱為大道。趣向的道理偏頗狹隘，厭世之心強烈，只求化城（比喻涅槃的虛幻境界），不求寶所（比喻真實的佛果）。只貪圖自己的利益，怎麼能利益他人呢？既然不是通往佛果的大道，所以說是小徑。
於是，下面分別顯示兩種迷失。首先是迷失真理。『遂使』，是承接前面的話，引起後面的話的詞語。由於前面的根性既低劣又執著繁多，於是導致迷失根本的真心，追逐虛妄而流轉。功德法寶本來具有卻不能使用，圓滿覺悟的明珠被塵垢覆蓋而不能顯現。孤單貧窮地走在生死輪迴的道路上，像傭人一樣在涅槃之門外徘徊。動輒經歷無數劫，飄蕩流浪，佛法的三德秘藏無法進入。這裡面的兩個比喻分別出自不同的經典。一是貧家寶藏的比喻，出自《如來藏經》九個比喻中的第五個。經文說：『譬如貧窮人家有珍貴的寶藏，寶藏不能自己說話說我在這裡面。既不知道自己有寶藏，又沒有人告訴他，不能開發這個珍貴的寶藏。一切眾生也是這樣，如來知見的大法寶藏就在他們自身之內，卻聽不到也不知道，沉迷於五欲之中，在生死輪迴中受無量的痛苦。』隱藏起來，救濟缺乏。年幼而沒有父親叫做孤，沒有錢財到了極點叫做窮，結合經文就可以理解。二是衣內明珠的比喻，出自《法華經》五百弟子受記的那段經文，詳細的解釋可以參考那裡。出力氣叫做傭，給人差遣叫做作，其餘的文字都可以解釋。
加以，下面是第二種迷失，迷失教法。說『加以』，是因為如來滅度之後，雖然不能親自聽聞佛陀的金口之言，但是還有結集起來的教文，可以通過文字去了解佛法的形象，通過形象去領會佛法的意義。眾生的根性雖然低劣，但大多會產生不同的見解，如果能夠聽聞到大法，自然會改正。現在又不能去尋繹、廢置、敷宣圓滿的道理，於是就輕視聽聞，邪見難以改變。聖人已經滅度，根性修行仍然微弱，圓滿真實的教法又不能實行，所以說是『加以』。在文中
【English Translation】 English version: Or, according to the sharpness or dullness of their faculties, (sentient beings) become ordinary people or adherents of external paths. Or, hearing expedient and shallow teachings, they regard them as the Small Vehicle (Hinayana). Ordinary people and adherents of external paths are not the Buddha's true Dharma, so they are called wrong paths. To venerate, study, and turn towards is called 'inclination'. The 'small path' refers to those who have already detached from ego-attachment, so it cannot be called wrong, but they have not yet attained emptiness of phenomena, so it cannot be called the Great Path. The principle they incline towards is biased and narrow, their aversion to the world is strong, they only seek the 'illusory city' (a metaphor for the illusory state of Nirvana), and do not seek the 'treasure land' (a metaphor for the true Buddha-fruit). They only crave their own benefit, how can they benefit others? Since it is not the Great Path leading to Buddhahood, it is called the 'small path'.
Therefore, the following separately reveals two kinds of delusion. First, delusion regarding the truth. 'Therefore' is a term that connects the preceding and introduces the following. Because the preceding faculties are both inferior and burdened with numerous attachments, it leads to delusion regarding the fundamental true mind, chasing after illusions and transmigrating. The merits and Dharma treasures are inherently present but cannot be used, the pearl of perfect understanding is covered by defilements and cannot appear. They walk the path of birth and death in loneliness and poverty, lingering like hired laborers outside the gate of Nirvana. They pass through countless kalpas, drifting and wandering, unable to enter the Threefold Secret Treasury of the Buddha-dharma. The two metaphors here each come from different sutras. One is the metaphor of the treasure in a poor house, which comes from the fifth of the nine metaphors in the Tathāgatagarbha Sūtra. The sutra says: 'For example, a poor family has a treasure hidden in their house. The treasure cannot speak for itself, saying, 'I am in here.' Since they do not know it themselves, and there is no one to tell them, they cannot uncover this treasure. All sentient beings are also like this. The Tathagata's knowledge and vision of the great Dharma treasure is within their own bodies, but they do not hear or know it, indulging in the five desires, revolving in birth and death, suffering immeasurable pain.' To hide away, to relieve deficiencies. To be young and without a father is called 'orphaned', to be extremely without wealth is called 'poor', combining with the sutra text, it can be understood. The second is the metaphor of the pearl within the robe, which comes from the passage in the Lotus Sutra where the five hundred disciples receive predictions of their future Buddhahood. A detailed explanation can be found there. To exert effort is called 'hired', to be given tasks is called 'to work', the remaining text can be understood.
Furthermore, the following is the second delusion, delusion regarding the teachings. Saying 'furthermore' is because after the Tathagata's parinirvana (death), although one cannot personally hear the Buddha's golden words, there are still the collected teachings, through which one can understand the image of the Dharma through the words, and through the image, comprehend the meaning of the Dharma. Although the faculties of sentient beings are inferior, most will generate different views, but if they can hear the Great Dharma, they will naturally correct themselves. Now, they are unable to seek out, discard, or expound the perfect and complete principles, and thus they belittle hearing, and wrong views are difficult to change. The sage has already passed away, and the practice of faculties is still weak, and the perfect and true teachings cannot be practiced, so it is said 'furthermore'. In the text
四句。前二句明大教頹綱。后二句明迷者難改。教非小道運至無上。故曰大乘。終極圓實揀異權淺。故名深旨。貝葉者。即多羅樹葉也。猶此方竹帛簡牘之類。載能詮文可以披取。見所詮理如說而行。反迷歸悟今隱廢不行。故云沈也。下二句明迷者難改。群有者。即前凡夫外道小乘類。各眾多故云群有。無正法眼不見佛性。故曰盲徒。馳謂奔趣異路。即邪途小徑也。既不能就之於有道正之以圓乘。迷謬日深習以成性。服藥不瞑眩。厥疾何瘳。還復無因。故云莫反。
爰有下二興悲造論。三今初悲嘆人法也。初二句能嘆爰曰也。謂如來滅度已。六百年人根雖劣正法尚存。聖人示生興我真教。故云爰有大士。謂馬鳴論主。本成正覺號大光明。跡居八地為法身菩薩。發大心信大法。解大義修大行。證大道趣大果。非其小流故云大士也。馬鳴者。謂此菩薩生時及說法時。感眾馬悲鳴故受斯稱。如下廣釋。慨此下二句所嘆。初句嘆教無聲之嘆。曰慨頹綱者。喻也。圓實之教尋繹既罕。沉廢不行。如大綱既頹綱目何整人天魚。無其澇漉佛彼岸何由得致。游泳苦海無能出期。道之不行職由斯也。悼斯下傷迷悼傷淪沉溺沒也。大士見教綱沈綱頹而不舉。迷徒溺喪淪而不升。嘆之傷之寧不思救。故經云。我以佛眼觀見六道眾生貧窮
無福慧。入生死險道。相續苦不斷。乃至不求大勢佛及以斷苦法。為是眾生故而起大悲心等。
將欲下二述造論意。文有六句。初二句明教顯理。次二句破邪歸正。后二句令獲頓益。今初。將者。當也。且也。欲謂希愿。啟謂開發。了義大乘名為深經。終實圓理故曰妙旨。佛親說時利根者得入。如人有目日光明照。見種種色。滅度之後昏鈍性障。諸阿顛迦其猶昏衢。昏衢之體是謂二障。大士思欲發揮圓實旨趣。令彼迷者失無明闇。佛昔曾破今更重明。故云再曜。次二句破邪歸正。斥謂指破。心行理外總名邪見。非但不信因果而已。此乃凡夫外道二乘。俱名為邪。故迦葉言。我等自此已前皆名邪見人也顛頂也。以頭向下故名顛倒。或顛者。病也。眸即目瞳。此舉喻也。如人眼之有病。妄見空華毛輪二月等。又顛即心狂。由心狂故目睹諸物。皆悉不正。謂非親見親等。彼邪見者亦復如是。于性空處見生死涅槃。于妙明中成分別見妄。正趣者真菩提路也。往而卻還曰歸。眾生迷見不依正道。旁行五趣。縱出三界亦落無為坑中。今欲令彼不循異轍。還向直道。無諸委曲也。后二句結成頓益。初喻。次法。水初出可以濫觴。曰源者。即人也。如人溯洄窮其水本。名為還源。以喻行者反生死流歸於本際也。得本際者。名覺心
【現代漢語翻譯】 現代漢語譯本： 沒有福德和智慧的人，會進入充滿危險的生死輪迴之路，痛苦會持續不斷。他們甚至不會尋求大勢至菩薩（Mahāsthāmaprāpta，以智慧之光普照一切，使眾生脫離三途之苦的菩薩）以及斷除痛苦的方法。正是爲了這些眾生，菩薩才生起廣大的慈悲心等等。
接下來將要闡述造論的意圖。這段文字有六句。前兩句說明教義，彰顯真理。接著兩句破除邪見，迴歸正道。最後兩句使人獲得頓悟的利益。現在先解釋前兩句。「將」是「噹」或「且」的意思。「欲」是希望的意思。「啟」是啓發的意思。闡釋究竟意義的大乘佛法被稱為「深經」。因為它最終指向圓滿真實的道理，所以被稱為「妙旨」。佛陀親自宣說時，利根之人能夠領悟，就像有眼睛的人在陽光照耀下，能看見各種顏色。佛陀滅度之後，那些根性遲鈍、被業障矇蔽的人，就像身處昏暗的道路中。「昏暗的道路」比喻的就是這兩種障礙。大士（菩薩的尊稱）思考著要闡發圓滿真實的旨趣，使那些迷惑的人擺脫無明的黑暗。佛陀過去已經破斥過邪見，現在再次重申，所以說是「再曜」。接著是破除邪見，迴歸正道。「斥」是指責、破斥。凡是心行不符合真理的，都稱為邪見，不僅僅是不相信因果。這裡指的是凡夫、外道和二乘，都可以稱為邪見。所以迦葉（Kāśyapa，佛陀的十大弟子之一，以頭陀苦行著稱）說：「我們從此以前都可以稱為邪見之人。」「顛頂」是頭朝下的意思，因為頭是向下的，所以稱為顛倒。或者「顛」是疾病的意思，「眸」是眼睛的瞳孔。這是一種比喻。就像人的眼睛有病，會妄見空中的花朵、毛髮形成的輪狀物、兩個月亮等等。又「顛」是心狂，因為心狂亂，所以眼睛看到的所有事物都是不正確的，認為不是親眼所見或親身經歷的。那些持有邪見的人也是如此，在性空之處看到生死涅槃，在妙明之中產生分別妄見。「正趣」是真正的菩提之路。往而又返回稱為「歸」。眾生迷惑，不依循正道，在五趣中旁行，即使脫離三界，也會落入無為的深坑中。現在想要讓他們不走歧途，迴歸正道，沒有任何委曲。「
后兩句總結頓悟的利益。先是比喻，然後是佛法。水剛流出時，可以用杯子來盛，這叫做「源」。「源」就是人。就像人逆流而上，窮盡水的源頭，這叫做「還源」。比喻修行者從生死輪迴的河流中返回到本源。得到本源的人，稱為覺悟之心。
【English Translation】 English version: Those without merit and wisdom enter the perilous path of birth and death, where suffering continues without end. They do not even seek Mahāsthāmaprāpta Buddha (the Bodhisattva whose light of wisdom illuminates all, freeing beings from the suffering of the three evil paths) or the methods to end suffering. It is for these beings that the Bodhisattva arises with great compassion, and so on.
Next, the intention behind writing this treatise will be explained. This passage consists of six sentences. The first two sentences clarify the teachings and reveal the truth. The next two sentences refute wrong views and return to the right path. The last two sentences enable one to obtain the benefit of sudden enlightenment. Now, let's first explain the first two sentences. 'Jiang' means 'should' or 'moreover'. 'Yu' means hope. 'Qi' means to enlighten. The Mahāyāna Buddhism that explains the ultimate meaning is called the 'Deep Sutra'. Because it ultimately points to the perfect and true principle, it is called the 'Wonderful Essence'. When the Buddha personally preached it, those with sharp faculties were able to understand it, just as a person with eyes can see all kinds of colors in the sunlight. After the Buddha's passing, those with dull faculties and obscured by karmic obstacles are like being in a dark road. The 'dark road' is a metaphor for these two obstacles. The Bodhisattva contemplates on expounding the perfect and true essence, so that those who are confused can escape the darkness of ignorance. The Buddha had refuted wrong views in the past, and now reiterates it, so it is said to be 're-illuminating'. Next is to refute wrong views and return to the right path. 'Chi' means to rebuke or refute. All that does not conform to the truth in mind and action is called wrong view, not just disbelief in cause and effect. This refers to ordinary people, non-Buddhist and the two vehicles, all of which can be called wrong views. Therefore, Kāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices) said, 'From now on, we can all be called people with wrong views.' 'Inverted top' means head down, because the head is down, so it is called inverted. Or 'inverted' means disease, 'pupil' is the pupil of the eye. This is a metaphor. Just like a person's eyes are sick, they will falsely see flowers in the sky, hair-like wheels, two moons, and so on. Also, 'inverted' is mental madness, because the mind is mad, so all things seen by the eyes are incorrect, thinking that they are not seen or experienced personally. Those who hold wrong views are also like this, seeing birth and death and Nirvana in the place of emptiness, and creating discriminating false views in the midst of wonderful brightness. 'Right path' is the true path to Bodhi. Going and then returning is called 'returning'. Beings are confused and do not follow the right path, walking sideways in the five realms, and even if they escape the three realms, they will fall into the pit of non-action. Now I want to make them not take detours, return to the right path, without any twists and turns.
The last two sentences summarize the benefits of sudden enlightenment. First is the metaphor, then the Dharma. When the water first flows out, it can be filled with a cup, which is called 'source'. 'Source' is the person. Just like a person goes upstream, exhausting the source of the water, which is called 'returning to the source'. It is a metaphor for practitioners returning from the river of birth and death to the origin. The person who obtains the origin is called the enlightened mind.
源。故下文云。覺心源者。名究竟覺。若準他說。三無數劫修習廣大行愿。方成正覺。如挹流討源也。今言可即非遙者。謂只於生滅之處。示彼因緣無性。四相本自不生死即真實。如下論云四相本來平等唯一覺故。又云。一切法悉皆真故。皆同如故。圓覺云。知幻即離不作方便。離幻即覺亦無漸次。又南嶽云。道源不遠性海非遙。肇公亦云。道遠乎哉。觸事而真。聖遠乎哉。體之即神。斯皆可即非遙之義也。如示萬派之水。即是本源之水。無二別也。如是則一念契真。即名為佛。豈待多劫而遠求耶。頓益之義昭然可見。
造廣下三正造諸論二。初廣論。謂甘蔗論。釋中本楞伽經義味豐美。故立斯稱。又造一心遍滿論。融俗歸真論。真如三昧論等一百餘部。如來滅度方六百載。人根稍利堪受廣說。故云當時遐遠群眾品類也。即普該眾類遠及未來。凡是當機皆獲斯利。故云遐益群品。
既文下二略論三。今初出所以也。既者。已也。即印前之詞。文多謂甘蔗論六百卷。或云一百卷。此方無本難定是非。邈遠也。文句既多義又深遠。後代雖有圓頓根性。心力劣者於此文義廣博之論。不能備覽。非謂一向權小之機名為淺識。以此略論。正為大乘頓根令悟入故。故下文云。自有眾生。復以廣論文多為煩。心樂總持少
【現代漢語翻譯】 現代漢語譯本：因此下文說：『覺悟心源的人，名為究竟覺。』如果按照其他說法，需要經歷三大阿僧祇劫修習廣大的行愿，才能成就正覺，就像從支流追溯到源頭一樣。現在說『可即非遙』，是指僅僅在生滅之處，向他們揭示因緣的無自性，四相本來不生不死即是真實。如下面的論典所說：『四相本來平等，唯一覺故。』又說：『一切法悉皆是真，皆同如故。』《圓覺經》說：『知幻即離，不作方便，離幻即覺，亦無漸次。』又南嶽慧思禪師說：『道源不遠，性海非遙。』肇法師也說：『道遠嗎？觸事而真。聖遠嗎？體之即神。』這些都是『可即非遙』的含義。就像展示萬條河流的水，就是同一個本源之水，沒有二致。這樣，一念契合真如，就名為佛，哪裡需要等待多劫而遠求呢？頓悟的利益昭然可見。
造廣下三正造諸論二。初廣論。謂甘蔗論（Ganzhe Lun）。釋中本楞伽經（Lengqie Jing）義味豐美。故立斯稱。又造一心遍滿論（Yixin Bianman Lun），融俗歸真論（Rongsu Guizhen Lun），真如三昧論（Zhenru Sanmei Lun）等一百餘部。如來滅度方六百載。人根稍利堪受廣說。故云當時遐遠群眾品類也。即普該眾類遠及未來。凡是當機皆獲斯利。故云遐益群品。
既文下二略論三。今初出所以也。既者。已也。即印前之詞。文多謂甘蔗論（Ganzhe Lun）六百卷。或云一百卷。此方無本難定是非。邈遠也。文句既多義又深遠。後代雖有圓頓根性。心力劣者於此文義廣博之論。不能備覽。非謂一向權小之機名為淺識。以此略論。正為大乘頓根令悟入故。故下文云。自有眾生。復以廣論文多為煩。心樂總持少
【English Translation】 English version: Therefore, the following text says: 'The one who awakens to the source of the mind is called the ultimate awakening.' According to other teachings, one needs to cultivate vast practices and vows for three countless kalpas to achieve perfect enlightenment, like tracing a stream to its source. Now, saying 'immediately attainable, not far away' means that only at the place of arising and ceasing, the non-self-nature of conditions is revealed to them, and the four characteristics of non-birth and non-death are originally the truth. As the following treatise says: 'The four characteristics are originally equal, because of the one and only awakening.' It also says: 'All dharmas are all true, all the same as such.' The Yuanjue Jing (Perfect Enlightenment Sutra) says: 'Knowing illusion is liberation, without resorting to expedients; liberation from illusion is awakening, also without gradual stages.' Furthermore, Nanyue Huisi Chan Master said: 'The source of the Dao is not far, the ocean of nature is not distant.' Dharma Master Zhao also said: 'Is the Dao far away? It is true in contact with things. Is the sage far away? Embody it and it is divine.' These are all meanings of 'immediately attainable, not far away.' It is like showing that the water of ten thousand rivers is the water of the same original source, without any difference. Thus, one thought in accordance with Suchness is called a Buddha. Why wait for many kalpas and seek far away? The meaning of sudden benefit is clearly visible.
The following three sections elaborate on the creation of various treatises. The first elaborates on the Ganzhe Lun (Treatise on Sugarcane), which explains the profound and beautiful meaning of the original Lengqie Jing (Lankavatara Sutra), hence this name. He also created over a hundred treatises such as the Yixin Bianman Lun (Treatise on the One Mind Pervading All), the Rongsu Guizhen Lun (Treatise on Harmonizing the Mundane and Returning to Truth), and the Zhenru Sanmei Lun (Treatise on the Samadhi of Suchness). It was six hundred years after the passing of the Tathagata that people's faculties became sharper and capable of receiving extensive teachings. Therefore, it is said that at that time, the distant masses were of various kinds. That is, it universally encompasses all kinds of beings, reaching far into the future. All those who are receptive will receive this benefit, hence it is said that it benefits the masses far and wide.
The following two sections briefly discuss the treatises. The first explains the reason for this. 'Ji' means 'already,' which is a word that confirms what came before. It is said that the Ganzhe Lun (Treatise on Sugarcane) has many texts, either six hundred or one hundred volumes. It is difficult to determine the truth because there is no original text here. It is distant and profound. The sentences are numerous, and the meaning is deep and far-reaching. Although later generations may have the nature for sudden enlightenment, those with weak mental strength cannot fully study these extensive treatises. It is not that those with expedient and small capacities are called shallow-minded. This brief treatise is precisely for those with the nature for sudden enlightenment in the Mahayana to awaken and enter. Therefore, the following text says: 'There are beings who find the extensive treatises troublesome because of their many texts, and who delight in upholding the essence with few words.'
文而攝多義。能取解者。又云。為欲解釋如來根本之義。令諸眾生正解不謬故。為令善根成熟眾生。于摩訶衍法堪任不退信故等。斯則正為大乘信解位人。而作因緣反知。於此廣中但無心力。名為淺識。
悲末下二正造論。悲謂菩薩造論之心。菩薩發心體於三種。謂大悲大智大愿。悲則度生智則求證。愿則總攝。今為拔眾生苦與究竟樂。而造斯論。故須悲也。下論云。所謂為令眾生離一切苦。得究竟樂。非求世間名利恭敬故。末葉約時迷倫約類。以佛滅后二千五百年去。解脫智慧多聞禪定俱不牢固。但隨迷見唯起諍論。如斯類也。誠堪慜之故造此論。令其悟入。葉世也。倫類也。
可謂下三彰功益二。今初略能含廣。可謂者。印嘆之詞。論唯一軸二十四紙。故云文約約略也。所詮之法義備河沙。故云義豐豐多也。斯則攝盡十方三世諸佛法藏。故下文云。諸佛甚深廣大義。我今隨順總持說。又云。如是摩訶衍諸佛秘藏。我已總說。解行等者。解即立義解釋二分。所詮令生解故。行即修行信心及勸修利益。所詮令起行故。又云。于真如法中。深解現前所修離相。又云。知心妄動無前境界。修遠離法等。俱即是兼義意無別。解行兩足故曰俱兼亦可。俱則具于解行。兼則解中有行行中有解。目足更資方到清涼池爾
【現代漢語翻譯】 現代漢語譯本：文字簡略卻包含多種意義。能夠理解的人，又說，爲了解釋如來根本的意義，使眾生正確理解而不產生謬誤，爲了使善根成熟的眾生，對於大乘佛法能夠勝任而不退轉信心等等。這正是爲了大乘信解位的修行人，而作為引發理解的因緣。反過來說，對於這部廣大的論典，如果缺乏用心思考的能力，就被稱為淺薄的認識。
悲末以下第二部分是正式闡述造論的緣由。『悲』指的是菩薩造論的動機。菩薩發心體現在三個方面：大悲、大智、大愿。大悲是爲了度化眾生，大智是爲了追求證悟，大愿則是總攝一切。現在爲了拔除眾生的痛苦，給予究竟的快樂，才造這部論。所以需要大悲心。下面的論中說：『所謂爲了使眾生脫離一切痛苦，得到究竟的快樂，不是爲了追求世間的名利恭敬。』『末葉』是約略時代，『迷倫』是約略種類。認為佛陀滅度后兩千五百年，解脫、智慧、多聞、禪定都不牢固，只是隨著迷惑的見解而產生爭論。像這樣的情況，實在值得憐憫，所以造這部論，使他們覺悟而入道。『葉』是時代，『倫』是種類。
『可謂』以下第三部分是彰顯功德利益。首先是簡略卻能包含廣博。『可謂』是讚歎的詞語。這部論只有一軸二十四紙，所以說文字簡略。所詮釋的法義卻像恒河沙一樣眾多，所以說意義豐富。這樣就攝盡了十方三世諸佛的法藏。所以下文說：『諸佛甚深廣大的意義，我現在隨順總持而說。』又說：『像這樣的大乘諸佛的秘密寶藏，我已經全部說了。』『解行等者』，『解』就是立義解釋兩部分，所詮釋的內容使人產生理解。『行』就是修行信心以及勸修利益，所詮釋的內容使人發起行動。又說：『在真如法中，深刻理解現前所修的離相。』又說：『知道心是虛妄的動，沒有前面的境界，修習遠離法等等。』『俱』就是兼顧的意思，沒有區別。解和行兩者都具備，所以說是『俱兼』。也可以說，『俱』是具有解和行，『兼』是解中有行，行中有解。眼睛和腳互相幫助，才能到達清涼的池子。
【English Translation】 English version: The text is concise yet contains multiple meanings. Those who can understand it also say that it is to explain the fundamental meaning of Tathagata (如來 - Thus Come One), so that all sentient beings can correctly understand without error, and to enable sentient beings with mature roots of goodness to be competent in the Mahayana (摩訶衍 - Great Vehicle) Dharma and not regress in faith, etc. This is precisely for practitioners in the stage of faith and understanding in Mahayana, to serve as a cause for generating understanding. Conversely, if one lacks the ability to think deeply about this vast treatise, it is called shallow understanding.
The second part, starting from 『悲末』 (Bei Mo), formally elucidates the reasons for writing the treatise. 『悲』 (Bei - Compassion) refers to the motivation of a Bodhisattva (菩薩 - Enlightenment Being) in writing the treatise. The Bodhisattva's aspiration is embodied in three aspects: great compassion, great wisdom, and great vow. Great compassion is for liberating sentient beings, great wisdom is for seeking enlightenment, and great vow is for encompassing everything. Now, in order to remove the suffering of sentient beings and give them ultimate happiness, this treatise is written. Therefore, compassion is needed. The following treatise says: 『So-called to enable sentient beings to be free from all suffering and attain ultimate happiness, not for seeking worldly fame, profit, respect.』 『末葉』 (Mo Ye) is an approximate era, and 『迷倫』 (Mi Lun) is an approximate category. It is believed that two thousand five hundred years after the Buddha's (佛 - Buddha) Parinirvana (滅度 - Passing Away), liberation, wisdom, learning, and meditation are not firm, but only give rise to disputes following deluded views. Such situations are truly worthy of pity, so this treatise is written to enable them to awaken and enter the path. 『葉』 (Ye) is era, and 『倫』 (Lun) is category.
The third part, starting from 『可謂』 (Ke Wei), highlights the merits and benefits. First, it is concise yet can contain vastness. 『可謂』 (Ke Wei) is a term of praise. This treatise has only one scroll and twenty-four pages, so it is said that the text is concise. The Dharma meanings it expounds are as numerous as the sands of the Ganges River (河沙 - Ganges sand), so it is said that the meaning is rich. Thus, it encompasses the Dharma treasury of all Buddhas (諸佛 - All Buddhas) in the ten directions and three times. Therefore, the following text says: 『The profound and vast meaning of all Buddhas, I now follow and uphold in summary.』 It also says: 『Like this secret treasure of the Mahayana (摩訶衍 - Great Vehicle) Buddhas, I have completely spoken.』 『解行等者』 (Jie Xing Deng Zhe), 『解』 (Jie - Understanding) is the two parts of establishing meaning and explanation, the content it expounds causes people to generate understanding. 『行』 (Xing - Practice) is the practice of faith and the benefits of encouraging practice, the content it expounds causes people to initiate action. It also says: 『In the True Suchness (真如 - Suchness) Dharma, deeply understand the non-attachment of the present practice.』 It also says: 『Knowing that the mind is falsely moving and there is no preceding realm, cultivate the practice of detachment, etc.』 『俱』 (Ju) means inclusive, without distinction. Both understanding and practice are complete, so it is said to be 『俱兼』 (Ju Jian - Both Inclusive). It can also be said that 『俱』 (Ju) is having both understanding and practice, and 『兼』 (Jian) is that there is practice in understanding and understanding in practice. Eyes and feet help each other to reach the cool pond.
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中下下二巧被根緣。謂中根已下之類。皆由此論。開示而得悟入佛之知見。若約位說。悟當信解入當行證。若依天臺兼于開示。總對圓教四十位人。即住行向地。如次以配開示悟入也。今以深該淺故云悟入者矣辭也。然此中下之言。非謂對大指小名為中下。以大乘圓頓之根自有上中下別。今是圓根之中下也。如圓覺經三根之義。正同於此。今言中下悟入。以讓上根廣論被故。◎
起信論疏筆削記卷第一 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第二
長水沙門子璇錄
◎將解下別釋義門二。初開章懸敘中六者。蓋於綸緒。何者。夫聖人所作必不徒然。茲論發興有何所以。故受之以教起因緣也。名教既興已知由漸釋氏之學三藏統收。約法約人如何攝屬。故受之以明藏所攝也。論藏通乎大小菩薩。有其權實不以義求。罔知旨趣。此論詮法分齊至何。故受之以顯教義分齊也。教所詮義以知至極。未委何等機宜於此悟入。故受之以教所被機也。所詮所被既已昭然。未審能詮以何為體。故受之以能詮教體也。教體既明教下所詮宗於何事宗之。畢竟趣向於何。故受之以所詮宗趣也。凡是教興悉須具此。故今懸敘止斯六門。謂論所因故。論所攝故。論所詮
【現代漢語翻譯】 現代漢語譯本： 中下下二巧被根緣（指中等根器及以下的人）。意思是說，中等根器以下的人，都可以通過這部論著的開示而領悟並進入佛的知見。如果從修行位次上來說，『悟』相當於信解，『入』相當於行證。如果按照天臺宗的觀點，兼顧開示，總共對應圓教的四十個位次的人，即住、行、向、地，依次對應開示悟入。現在因為這部論著既深奧又通俗，所以說『悟入』，這是一種謙辭。然而，這裡說的『中下』，不是指相對於大乘而言的小乘，才稱為『中下』。而是說，大乘圓頓的根器本身就有上中下之分。就像《圓覺經》中關於三種根器的說法，與此相同。現在說中下根器的人可以悟入，是爲了讓上等根器的人可以廣泛地論述這部論著。
《起信論疏筆削記》卷第一 大正藏第44冊 No. 1848 《起信論疏筆削記》
《起信論疏筆削記》卷第二
長水沙門子璇 錄
將要解釋的下面，分別解釋義門分為二部分。首先，在開章懸敘中，有六個方面。大概是關於綱領和線索。為什麼呢？聖人所作的論著一定不是徒勞的。這部論著的興起有什麼原因呢？所以接下來就說明教義興起的因緣。既然教義已經興起，就知道是由漸進的方式。釋迦牟尼的學說，用三藏來統攝。從法和人的角度來說，應該如何歸屬呢？所以接下來就說明這部論著屬於哪個藏。論藏既通於大乘，也通於小乘，菩薩有權巧和真實之分，如果不從義理上探求，就無法知道它的宗旨和趣味。這部論著所詮釋的法的界限在哪裡呢？所以接下來就顯示教義的分齊。教義所詮釋的義理，已經知道達到了極點。但不知道什麼樣的根器適合通過這部論著來悟入呢？所以接下來就說明教義所針對的根器。所詮釋的內容和所針對的根器，都已經很明顯了。但不知道能詮釋的教義以什麼為體呢？所以接下來就說明能詮釋的教體。教體已經明確，教下所詮釋的宗旨是什麼呢？最終的趣向是什麼呢？所以接下來就說明所詮釋的宗旨和趣向。凡是教義的興起，都必須具備這些方面。所以現在懸敘，只說明這六個方面。即論著的起因，論著的歸屬，論著的詮釋
【English Translation】 English version: The second 'Qiao Bei Gen Yuan' for middle, lower, and lower roots (referring to people with medium and lower capacities). It means that people with medium and lower capacities can all be enlightened and enter the Buddha's knowledge and vision through the teachings of this treatise. If speaking from the perspective of the stages of practice, 'enlightenment' is equivalent to faith and understanding, and 'entry' is equivalent to practice and realization. If according to the Tiantai school's view, considering both the opening and the revealing, it corresponds to the forty stages of the perfect teaching, namely dwelling, practice, direction, and ground, corresponding to opening, revealing, enlightenment, and entry in that order. Now, because this treatise is both profound and accessible, it is said to be 'enlightenment and entry,' which is a humble expression. However, the 'middle and lower' mentioned here does not refer to the Hinayana being called 'middle and lower' relative to the Mahayana. Rather, it means that the capacities of the Mahayana perfect and sudden teaching itself have upper, middle, and lower distinctions. Just like the meaning of the three capacities in the Śūraṅgama Sūtra, it is the same as this. Now, saying that people with middle and lower capacities can attain enlightenment and entry is to allow people with higher capacities to extensively discuss this treatise.
Commentary on the Awakening of Faith in the Mahayana Treatise - Notes and Revisions, Volume 1 Taisho Tripitaka, Volume 44, No. 1848, Commentary on the Awakening of Faith in the Mahayana Treatise - Notes and Revisions
Commentary on the Awakening of Faith in the Mahayana Treatise - Notes and Revisions, Volume 2
Recorded by Shramana Zixuan of Changshui
The following explanation will separately explain the meaning of the Dharma Gates in two parts. First, in the opening chapter, there are six aspects. It is generally about the outline and clues. Why? The works of the sages are certainly not in vain. What is the reason for the rise of this treatise? Therefore, it is followed by an explanation of the causes and conditions for the arising of the teachings. Now that the teachings have arisen, it is known that it is through a gradual approach. Shakyamuni's teachings are encompassed by the Three Baskets (Tripitaka). From the perspective of Dharma and people, how should it be categorized? Therefore, it is followed by an explanation of which basket this treatise belongs to. The Basket of Treatises is common to both Mahayana and Hinayana, and Bodhisattvas have expedient and true aspects. If one does not seek from the perspective of meaning, one cannot know its purpose and interest. What are the boundaries of the Dharma explained by this treatise? Therefore, it is followed by a display of the divisions of the teachings. The meaning explained by the teachings is already known to have reached the extreme. But it is not known what kind of capacity is suitable for enlightenment through this treatise? Therefore, it is followed by an explanation of the capacity targeted by the teachings. The content explained and the capacity targeted are already very clear. But it is not known what the teaching that can explain takes as its essence? Therefore, it is followed by an explanation of the teaching essence that can explain. The teaching essence is already clear, what is the purpose of the teachings explained below? What is the ultimate direction? Therefore, it is followed by an explanation of the purpose and direction explained. All arising of teachings must have these aspects. Therefore, the current introduction only explains these six aspects. That is, the cause of the treatise, the belonging of the treatise, and the explanation of the treatise.
故。論所被故。論所依故。論宗歸故。然本疏開章具例十門。前六同此。但於此后更列四門。謂釋論題目造論時代翻譯年月隨文解釋如次至十也。今疏不依彼列者。以是懸敘義門。不欲雜于別解文義故。將后四合在隨文註解之中。由是懸敘。但有六段。
一辨教下二釋文二。初總標也。十徴釋者。十段之中皆初一句是徴。余皆釋也。
一依下別列十段。今初依何智者。起論之體莫先於智。無智不能起論故。佛法中智為根本也。斯則六因之中智生因也。以有智故有義。有義故立言。故此十中先責其智。謂依下釋也。然菩薩之智有權有實。實智詣理虛通往來。符會真體名洞契心源。心源即無相真理也。契此理故名無生忍。即根本智也。權智幹事建立佛法。成就眾生。隨其根性授與法藥。令得服行。名隨機巧妙之辯。謂順其根欲上中下品。故曰隨機。言無疏拙曲成萬物而不遺。故名之為巧。巧無巧相不可以言議思度。故名妙也。此智騰之於口。故名為辯。此辯有四有七。四謂四無礙辯。即法義詞樂說也。亦名四無礙智但在心在口用處不同。故得智辯之名。其體一也。七辯者。一捷辯。卒答不思須即言故。二無斷辯。相續連環而無竭故。三迅辯。明於理事心無癡闇。言音迅疾如懸河故。四隨應辯。應於時機無差異
【現代漢語翻譯】 現代漢語譯本： 因此，要論述所依據的（教）義，要論述所依賴的（理論基礎），要論述宗派的歸宿。然而，《本疏》開篇詳細列舉了十個方面，前六個與此相同。只是在此之後又列出了四個方面，即解釋論的題目、造論的時代、翻譯的年月、以及隨文解釋，依次排列至第十。現在這部疏不按照那種方式排列，是因為這是懸敘義門，不想混雜于分別解釋文義之中。因此，將後面的四個方面合併在隨文註解之中。由於是懸敘，所以只有六段。
第一，辨別教義。第二，解釋文句，分為兩部分。首先是總標。『十徴釋者』，指的是十段之中，每一段的第一句是提問，其餘都是解釋。
『一依下別列十段』，現在首先提問依據什麼智慧？發起論述的主體，沒有比智慧更重要的了。沒有智慧就不能發起論述，所以在佛法中，智慧是根本。這就是六因之中的智生因。因為有智慧，所以有義理；因為有義理，所以能立言。因此，這十個方面中，首先責問其智慧。『謂依下釋也』，是解釋說明。然而，菩薩的智慧有權智和實智之分。實智通達真理，虛空通透，往來無礙，符合真如本體，名為洞契心源。心源就是無相真理。契合這個真理，所以名為無生忍，也就是根本智。權智用於幹事，建立佛法，成就眾生，根據眾生的根性，授予相應的法藥，使他們能夠服用修行，名為隨機巧妙之辯。也就是順應眾生根性的上中下品。所以說『隨機』。言語沒有疏漏笨拙，成就萬物而不遺漏，所以稱之為『巧』。巧沒有巧相，不可以言語思議，所以稱之為『妙』。這種智慧表現在口頭上，所以稱為『辯』。這種辯有四種和七種。四種是指四無礙辯（catu-pratisamvida），即法無礙辯（dharma-pratisamvida）、義無礙辯（artha-pratisamvida）、詞無礙辯（nirukti-pratisamvida）、樂說無礙辯（pratibhana-pratisamvida）。也稱為四無礙智，只是在心在口，用處不同，所以得到智和辯的名稱，其本體是一樣的。七辯是指：第一，捷辯，快速回答，不用思考就能立即說出；第二，無斷辯，相續連環，沒有窮盡；第三，迅辯，明白事理，心中沒有愚癡黑暗，言語迅速，如同懸河；第四，隨應辯，應於時機，沒有差異。
【English Translation】 English version: Therefore, it discusses what is relied upon (the meaning), what is depended on (the theoretical foundation), and where the sect ultimately leads. However, the 『Original Commentary』 elaborates on ten aspects in its opening chapter, the first six being the same as these. It is only after these that four more aspects are listed, namely, explaining the title of the treatise, the era in which it was written, the year and month of translation, and the explanation of the text, sequentially up to the tenth. The reason why this commentary does not follow that arrangement is that it is a preliminary exposition of the meaning, not wanting to mix it with the separate explanations of the text. Therefore, the latter four aspects are combined within the annotation of the text. Because it is a preliminary exposition, there are only six sections.
First, distinguishing the teachings. Second, explaining the text, divided into two parts. The first is a general introduction. 『Ten questions and explanations』 refers to the fact that in each of the ten sections, the first sentence is a question, and the rest are explanations.
『One, relying on, separately lists ten sections.』 Now, first, it asks, relying on what wisdom? The foundation of initiating a treatise is nothing more important than wisdom. Without wisdom, one cannot initiate a treatise; therefore, in the Buddha Dharma, wisdom is fundamental. This is the 『wisdom-generating cause』 among the six causes. Because there is wisdom, there is meaning; because there is meaning, one can establish words. Therefore, among these ten aspects, it first questions the wisdom. 『Meaning, relying on, explains』 is an explanation. However, the wisdom of Bodhisattvas is divided into expedient wisdom (upaya-jnana) and real wisdom (tattva-jnana). Real wisdom penetrates the truth, is empty and unobstructed, comes and goes without hindrance, conforms to the true essence, and is called 『thoroughly penetrating the source of the mind.』 The source of the mind is the formless truth. Conforming to this truth is called 『non-origination forbearance』 (anutpattika-dharma-ksanti), which is fundamental wisdom. Expedient wisdom is used for doing things, establishing the Buddha Dharma, accomplishing sentient beings, and according to the sentient beings' capacities, bestowing the corresponding Dharma medicine, enabling them to take it and practice it, called 『skillful eloquence according to the occasion.』 That is, according to the superior, middle, and inferior capacities of sentient beings. Therefore, it is said 『according to the occasion.』 Words have no omissions or clumsiness, accomplishing all things without leaving anything out, so it is called 『skillful.』 Skillfulness has no skillful appearance, cannot be spoken of or conceived, so it is called 『wonderful.』 This wisdom is expressed in speech, so it is called 『eloquence.』 This eloquence has four kinds and seven kinds. The four kinds refer to the four unimpeded eloquence (catu-pratisamvida), namely, eloquence in Dharma (dharma-pratisamvida), eloquence in meaning (artha-pratisamvida), eloquence in language (nirukti-pratisamvida), and eloquence in joyful exposition (pratibhana-pratisamvida). It is also called the four unimpeded wisdoms, but they are in the mind and in the mouth, and the uses are different, so they are given the names of wisdom and eloquence, but their essence is the same. The seven kinds of eloquence refer to: first, quick eloquence, answering quickly, being able to speak immediately without thinking; second, uninterrupted eloquence, continuous and unbroken, without exhaustion; third, swift eloquence, understanding principles, without ignorance and darkness in the mind, speech is swift, like a waterfall; fourth, responsive eloquence, responding to the occasion, without difference.
故。五無疏謬辯。所說契理無差失故。六豐義味辯。名數理事皆無量故。七一切世間最上妙辯。此辯有五德。一甚深如雷。二清徹遠聞。三其聲哀雅如迦陵頻伽。四能令眾生入心愛敬。五若有聞者歡喜無厭。具此五者名最上也。此上四七之辯。皆因本智證理而後得故。名后得智。巧妙之相在次兩門。然聖智圓通必須理事雙照。隨闕一種則非圓智。今論主跡居八地。正證無生入真如門。即根本實智照生滅門。隨彼事量一一觀察。知機設化應根巧說。即后得權智。權實二智隨用雖殊。然體無二。依此一體圓智而建立論文故。十地論稱歎說者。有三辯才智。謂真實智體性智果智。前二即根本后得。后一即后得之用。謂依體性起言巧說。故言果也。今此所明通前三智也。示何法者。已知論主所依。非是下凡有漏之識。但依二智無漏建立。凡所有言。盡合真理契會時機。必無過矣。如其所示是何法門。令彼信解修斷入證耶。故此徴之。謂一心下釋也。然大乘法體。是眾生諸佛無二真源。不分染凈真妄差別。而能具攝一切諸法。寂焉不動靈鑒無昧。故名一心。而此心體非真非妄。能真能妄故開二門。門者。無壅虛通往來出入自生開闔無妨之謂也。依心無相立真如門。依心具法立生滅門。二門互通開闔自在。俱以一心為源。故云心真
如心生滅也。三大者。即二門下所示之義。謂真如門唯示體大。生滅門具示三大。故下論云。是心真如相。即示摩訶衍體。故是心生滅因緣相。能示摩訶衍自體相用故。四信者。謂信真如及三寶也。信心是一信境有四故。成四信故。下論云。一者信根本。所謂樂念真如法故。乃至常念親近修習如實行故。五行謂行佈施持戒忍辱精進止觀之法。成就前來四種信心。令成根不退入正道故。如下廣明所言等者。法相至多。今疏從一至五。增數略列不及多。云故言等也。若具言之。即二覺四位四相四鏡三細六粗等。不能廣引。然疏列雖少無法不該。以生滅一門。具明世出世間一切法故。此等皆是所示之法。雖通云示。然示義有別。謂于上諸法示令信解行斷證等。配文可見。由是疏中通云示也。云何示者。上之所列但是所示之法。未知作何方便而顯示之。巧謂權巧。便謂方便。此屬論主能示之智。一味大乘即一心真理。不分染凈因果凡聖空有等異。故云一味。揀對二乘故名大乘。此之法體以智冥符離諸分別。乃云一味。若依言說示。即開為二。謂法義也。故論云。摩訶衍者。總說有二種。一者法。二者義。仍開法為二門。演義為三大。故論云。依一心法有二種門。一者心真如門。二者心生滅門。又云。所言義者。則有三種等。備
【現代漢語翻譯】 現代漢語譯本：如心有生滅變化。三大，就是前面二門所顯示的意義。真如門只顯示體大，生滅門則完整地顯示三大。所以下面的論述說：『是心的真如之相，就是顯示摩訶衍（Mahayana，大乘）的本體。』所以『是心生滅的因緣之相，能夠顯示摩訶衍的自體、相和作用。』四信，是指信真如以及三寶（佛、法、僧）。信心是一個，但信的對象有四個方面，所以成就四信。下面的論述說：『一者信根本，就是喜悅地憶念真如法。』乃至『常常憶念親近修習如實行。』五行，是指行佈施、持戒、忍辱、精進、止觀之法，成就前面的四種信心，使之成為根本，不退轉而進入正道。如下面廣泛闡明所說的等等。法相非常多，現在疏文中從一到五，增加數量，簡略地列出，不能全部列舉，所以說『等等』。如果全部說出來，就是二覺、四位、四相、四鏡、三細、六粗等等，不能廣泛地引用。然而疏文列舉的雖然少，但沒有哪種法沒有包括在內，因為生滅一門，完整地闡明了世間和出世間的一切法。這些都是所顯示的法，雖然都說是『示』，但『示』的意義有所不同。是指對於上面的各種法，顯示出來，使人信解、行持、斷除、證悟等等，配合經文就可以明白。因此疏文中都說是『示』。『云何示者』，上面所列的只是所顯示的法，還不知道用什麼方便來顯示。『巧』是指權巧，『便』是指方便，這屬於論主的能示之智。一味大乘，就是一心真理，不分染凈、因果、凡聖、空有等差別，所以說『一味』。爲了區別於二乘，所以名為大乘。這種法體以智慧冥合，遠離各種分別，才稱為『一味』。如果依據言語來顯示，就分為二，即法和義。所以論述說：『摩訶衍，總的說來有兩種，一是法，二是義。』又將法分為二門，闡述義為三大。所以論述說：『依一心法有兩種門，一是心真如門，二是心生滅門。』又說：『所說的義，則有三種等等。』完備。
【English Translation】 English version: 'As the mind arises and ceases. The Three Greatnesses refer to the meanings shown in the preceding Two Gates. The True Thusness Gate only reveals the Greatness of Essence, while the Arising and Ceasing Gate fully reveals the Three Greatnesses. Therefore, the following treatise says: 『The True Thusness aspect of the mind is what reveals the essence of Mahayana (Great Vehicle).』 Thus, 『the aspect of the causes and conditions of the mind』s arising and ceasing can reveal the self-essence, characteristics, and function of Mahayana.』 The Four Faiths refer to faith in True Thusness and the Three Jewels (Buddha, Dharma, Sangha). Faith is singular, but there are four aspects to the object of faith, thus accomplishing the Four Faiths. The following treatise says: 『First is faith in the root, which is to joyfully contemplate True Thusness.』 And further, 『constantly remember to draw near, cultivate, and practice accordingly.』 The Five Practices refer to practicing giving, upholding precepts, patience, diligence, cessation and contemplation, accomplishing the preceding Four Faiths, making them the root, not regressing, and entering the right path. As the following extensively clarifies, and so on. There are many Dharma characteristics, but this commentary, from one to five, increases the numbers, briefly listing and not including all, hence the term 『and so on.』 If fully stated, they would include the Two Awakenings, Four Positions, Four Aspects, Four Mirrors, Three Subtle Aspects, Six Coarse Aspects, and so on, which cannot be extensively cited. However, although the commentary lists few, there is no Dharma that is not included, because the Arising and Ceasing Gate fully elucidates all Dharmas of the mundane and supramundane realms. These are all the Dharmas that are shown, although all are said to be 『shown,』 the meaning of 『shown』 is different. It refers to showing the various Dharmas above, causing people to believe, understand, practice, cut off, realize, and so on, which can be understood by matching the text. Therefore, the commentary generally says 『shown.』 『How to show?』 What is listed above are only the Dharmas that are shown, and it is not yet known what skillful means to use to show them. 『Skillful』 refers to expedient means, which belongs to the wisdom of the author who is able to show. The One Flavor Great Vehicle is the truth of the One Mind, not distinguishing between defilement and purity, cause and effect, ordinary and sage, emptiness and existence, and so on, hence it is called 『One Flavor.』 To distinguish it from the Two Vehicles, it is called the Great Vehicle. This essence of Dharma is in harmony with wisdom, free from all distinctions, and is called 『One Flavor.』 If shown according to language, it is divided into two, namely Dharma and meaning. Therefore, the treatise says: 『Mahayana, generally speaking, has two types, one is Dharma, and the other is meaning.』 It further divides Dharma into Two Gates and elaborates on meaning as the Three Greatnesses. Therefore, the treatise says: 『Based on the One Mind Dharma, there are two gates, one is the True Thusness Gate of the Mind, and the other is the Arising and Ceasing Gate of the Mind.』 It also says: 『The meaning that is spoken of has three types, and so on.』 Complete.
如前引。由此下結指。善權謂論主以一實智。證無分別一味真理。以方便力為眾生故。善用巧便而開一味。成多法門。多無多相不違一味。故名善巧。開即演一為多。示即顯令生解也。以何顯者。意責前之善巧。乃是展彼義門令一成多。今欲令此義理皎然可見。由何方便而得顯明。以由顯明也。音即音聲。字即文字。聲無聲相字無字相。故云妙善。謂論主于權實無礙智上。流演聲名句文。是無漏善性所攝。不同凡夫屬於無記。故凈名云。夫說法者。無說無示。斯則唯為開導利益眾生。不依文字也。華嚴十地品中喻空中風畫等。皆顯聲名句文。非有非無也。斯皆謂之妙音善字。譬比也。喻曉也。即以近事比類。令于深法得曉了故。無著云。喻者見邊義。謂以所見邊與未所見邊和合。正說名之為喻。師子覺云。所見邊者。謂已顯了分。未所見邊者。謂未顯了分。以顯了分顯未顯了分。令義平等。所有正說名為立喻。然有二種。一者同法。二者異法。同法者。若於是處顯因同品決定有性。謂若所作見彼無常。譬如瓶等。異法者。若於是處說所立無因遍非有。謂若是常見非所作。如虛空等。然離十過方為正喻。同喻五過。謂能立法不成所立法不成。俱不成無合倒合。異喻五過。謂所立法不遣。能立法不遣。俱不遣不離倒離。宗
【現代漢語翻譯】 現代漢語譯本： 如前文所引。由此以下總結並指出。『善權』是指論主以一實智（唯一的真實智慧），證悟無分別的一味真理（沒有差別的統一真理）。以方便力（權宜的方法）爲了眾生的緣故，善於運用巧妙的方法，從而將一味真理開顯為多種法門。多種法門雖多，但其無多相（沒有多種表象）並不違背一味真理。因此稱為『善巧』。『開』就是將一演化為多，『示』就是顯現，使眾生生起理解。用什麼來顯現呢？這是責問前面的『善巧』，只是展開那些義理之門，使一變成多。現在想要使這個義理清晰可見，用什麼方便才能顯明呢？用顯明的方法來顯明。『音』就是音聲，『字』就是文字。音聲沒有音聲的表象，文字沒有文字的表象，所以說是『妙善』。意思是說，論主在權實無礙的智慧上，流演出聲名句文（聲音、名稱、語句、文章），這些都是無漏善性所包含的，不同於凡夫屬於無記（不善不惡）。所以《維摩詰經》說：『說法的人，無說無示，這只是爲了開導利益眾生，不依賴文字。』《華嚴經·十地品》中用空中風畫等來比喻，都顯示聲名句文非有非無。這些都稱為妙音善字。『譬』是比方，『喻』是曉喻，就是用身邊的事物來比類，使人對於深奧的佛法能夠理解。無著菩薩說：『喻』是見邊義（已知的方面），就是用已知的方面與未知的方面結合，正確地解說，就稱為『喻』。師子覺說：『所見邊』是指已經顯明的部分，『未所見邊』是指尚未顯明的部分。用已顯明的部分來顯明未顯明的部分，使義理平等，所有正確的解說就稱為立喻。然而有二種：一是同法，二是異法。同法是說，如果在這個地方顯示因（原因）在同品（同類事物）中決定具有某種性質，比如如果某事物是所作（被製造出來的），那麼就可以看到它是無常的，比如瓶子等。異法是說，如果在這個地方說所要建立的理論沒有原因，普遍不具有某種性質，比如如果是常見（永恒存在的），就不是所作的，比如虛空等。然而，離開十種過失，才能成為正確的比喻。同喻有五種過失，即能立法不成（能成立的原因不成立），所立法不成（所要成立的理論不成立），俱不成（兩者都不成立），無合（沒有共同點），倒合（顛倒的共同點）。異喻有五種過失，即所立法不遣（所要成立的理論不能排除），能立法不遣（能成立的原因不能排除），俱不遣（兩者都不能排除），不離（不能分離），倒離（顛倒的分離）。宗（論點）。
【English Translation】 English version: As quoted previously. From this point onwards, it summarizes and points out. 'Skillful Means' (善權, Shànquán) refers to the treatise's author using the One Real Wisdom (一實智, Yī Shí Zhì, the sole true wisdom) to realize the non-discriminatory One Flavor Truth (一味真理, Yī Wèi Zhēnlǐ, the unified truth without differences). Through the power of expedient means (方便力, Fāngbiàn Lì, skillful methods), for the sake of sentient beings, they skillfully employ clever methods, thereby revealing the One Flavor Truth into multiple Dharma Gates. Although the multiple Dharma Gates are numerous, their lack of multiple appearances (無多相, Wú Duō Xiàng) does not contradict the One Flavor Truth. Therefore, it is called 'Skillful' (善巧, Shànqiǎo). 'Revealing' (開, Kāi) is transforming one into many, and 'showing' (示, Shì) is manifesting, causing sentient beings to generate understanding. What is used to manifest it? This questions the previous 'Skillful Means,' which merely unfolds those gates of meaning, transforming one into many. Now, wanting to make this principle clearly visible, what expedient means can be used to make it manifest? Use the method of making it manifest to make it manifest. 'Sound' (音, Yīn) is voice, and 'word' (字, Zì) is writing. Sound has no appearance of sound, and words have no appearance of words, so it is said to be 'Wonderful and Good' (妙善, Miàoshàn). It means that the treatise's author, with unobstructed wisdom regarding both provisional and real truths, flows forth with sounds, names, sentences, and texts (聲名句文, Shēng Míng Jù Wén), which are all encompassed by undefiled good nature (無漏善性, Wú Lòu Shànxìng), unlike ordinary people who belong to neutral (無記, Wújì). Therefore, the Vimalakirti Sutra says: 'Those who preach the Dharma neither speak nor show, this is only to guide and benefit sentient beings, not relying on words.' The Avatamsaka Sutra's 'Tenth Ground Chapter' uses wind paintings in the sky as metaphors, all showing that sounds, names, sentences, and texts are neither existent nor non-existent. These are all called Wonderful Sounds and Good Words. 'Analogy' (譬, Pì) is comparison, and 'metaphor' (喻, Yù) is explanation, which is using familiar things to make comparisons, enabling people to understand profound Buddhist teachings. Asanga Bodhisattva said: 'Metaphor' is the meaning of the seen side (見邊義, Jiàn Biān Yì, the known aspect), which is combining the known aspect with the unknown aspect, and correctly explaining it is called 'metaphor.' Sthiramati said: 'The seen side' refers to the already manifested part, and 'the unseen side' refers to the not yet manifested part. Using the already manifested part to manifest the not yet manifested part, making the meaning equal, all correct explanations are called establishing a metaphor. However, there are two types: one is similarity, and the other is difference. Similarity is saying that if in this place it is shown that the cause (因, Yīn) in similar things (同品, Tóngpǐn) definitely possesses a certain nature, for example, if something is made (所作, Suǒzuò), then it can be seen that it is impermanent, like a bottle, etc. Difference is saying that if in this place it is said that the theory to be established has no cause and universally does not possess a certain nature, for example, if it is permanent (常見, Chángjiàn), then it is not made, like space, etc. However, only by avoiding ten faults can it become a correct metaphor. Similar metaphors have five faults, namely, the enabling cause is not established (能立法不成, Néng Lì Fǎ Bùchéng), the theory to be established is not established (所立法不成, Suǒ Lì Fǎ Bùchéng), both are not established (俱不成, Jù Bùchéng), there is no connection (無合, Wú Hé), and the connection is reversed (倒合, Dǎo Hé). Different metaphors have five faults, namely, the theory to be established cannot be excluded (所立法不遣, Suǒ Lì Fǎ Bùqiǎn), the enabling cause cannot be excluded (能立法不遣, Néng Lì Fǎ Bùqiǎn), both cannot be excluded (俱不遣, Jù Bùqiǎn), it cannot be separated (不離, Bù Lí), and the separation is reversed (倒離, Dǎo Lí). Thesis (宗, Zōng).
謂所成立法。因即宗家因由。所以與前譬喻皆為能立故。因明論云。由宗因喻多言開示諸有。問者。未了義。故然宗者。有體有依。依有能別所別。依體之上共離九過。方為正宗。謂現量相違。比量相違。世間相違。自教相違。自語相違。能別不極成。所別不極成。俱不極成。相符極成。因有三相。謂遍是宗法性。同品定有性。異品遍無性。然因有二種。謂生因了因。生因如種生芽。了因如燈照物。然此二因各有三種。生因三者。一言生因。二智生因。三義生因。了因三者。一智了因。二言了因。三義了因。廣如彼疏。然此因支離十四過方為正因。謂兩俱不成隨一不成。所依不成猶豫不成。共不定不共不定。同品一分轉。異品遍轉。異品一分轉。同品遍轉。俱品一分轉。決定相違。法自相相違。法差別相違。有法自相相違。有法差別相違。然此三支共離三十三過。並諸闕減等。今非正意不能具陳。然今論中雖說宗因譬喻。不同因明三事合整合于比量。但今文中或單舉宗義。或舉宗因。或舉宗喻。或舉因喻。如下論云。一者法。二者義。此之法義但是因明。前陳后說有法及法。如立量云。一心是有法定具三大故。為宗因。云以有真如生滅二相故。此但舉其宗因而不引喻。或云。真如是有法定。不可立不可遣故為宗因。云
【現代漢語翻譯】 現代漢語譯本： 所謂成立之法，『因』即是宗家成立論點的理由。因此，它與前面的『譬喻』都屬於能成立論證的部分。正如因明論所說：『通過宗、因、喻的多方面闡述，是爲了開示那些對義理尚未明瞭的人。』 提問者：對於義理尚未完全理解，因此需要進一步解釋。宗（命題）本身具有本體和所依賴的對象。所依賴的對象又分為能區別者和所區別者。在本體之上，要避免九種過失，才能構成正確的宗（命題）。這九種過失是：與現量相違（與直接感知矛盾），與比量相違（與推理矛盾），與世間相違（與常識矛盾），與自教相違（與自身教義矛盾），與自語相違（與自身言論矛盾），能區別者不極成（能區別的特徵未被普遍認可），所區別者不極成（被區別的對象未被普遍認可），俱不極成（能區別者和所區別者都不被普遍認可），相符極成（與所有人都認可的觀點相同）。 『因』（理由）具有三個特性，即：遍是宗法性（普遍存在於宗所陳述的事物中），同品定有性（在與宗相同的事物中必然存在），異品遍無性（在與宗不同的事物中普遍不存在）。 『因』有兩種，即生因和了因。生因如同種子產生芽，了因如同燈照亮物體。這兩種『因』各有三種。生因的三種是：一、言生因（通過言語產生），二、智生因（通過智慧產生），三、義生因（通過義理產生）。了因的三種是：一、智了因（通過智慧瞭解），二、言了因（通過言語瞭解），三、義了因（通過義理了解）。詳細內容可參考相關疏釋。 『因』要避免十四種過失，才能成為正確的『因』。這十四種過失是：兩俱不成（『因』對於雙方都不成立），隨一不成（『因』對於其中一方不成立），所依不成（『因』所依賴的基礎不成立），猶豫不成（對於『因』是否成立存在猶豫），共不定（『因』對於共同認可的事物不確定），不共不定（『因』對於不共同認可的事物不確定），同品一分轉（『因』只存在於部分同類事物中），異品遍轉（『因』普遍存在於不同類事物中），異品一分轉（『因』只存在於部分不同類事物中），同品遍轉（『因』普遍存在於同類事物中），俱品一分轉（『因』只存在於部分同類和不同類事物中），決定相違（『因』與結論完全相反），法自相相違（『因』的自身性質與結論相違），法差別相違（『因』的差別性質與結論相違），有法自相相違（具有『因』的事物的自身性質與結論相違），有法差別相違（具有『因』的事物的差別性質與結論相違）。 這三個支分（宗、因、喻）共同避免三十三種過失，以及各種缺失和減少等情況。現在並非詳細闡述這些內容的時候，因此不能一一列舉。 雖然現在的論述中提到了宗、因、譬喻，但與因明學中將三者結合構成比量不同。現在的文章中，有時只舉出宗的意義，有時舉出宗和因，有時舉出宗和喻，有時舉出因和喻。如下面的論述所說：『一者法（dharma），二者義（artha）。』這裡的法和義只是因明學中的前陳和后說，即有法和法。例如，建立論證說：『一心是有法定，因為它具足三大。』這就是宗和因。又如說：『因為有真如（tathata）生滅二相。』這只是舉出了宗和因，而沒有引用譬喻。或者說：『真如是有法定，因為它不可立也不可遣。』這也是宗和因。
【English Translation】 English version: What is called the established dharma (law, principle). 'Hetu' (reason, cause) is the reason for the establishment of the proposition by the proponent. Therefore, it and the preceding 'dṛṣṭānta' (example) are both parts that can establish the argument. As stated in the Hetuvidyā (science of reasoning): 'Through the multifaceted exposition of proposition, reason, and example, it is to enlighten those who have not yet understood the meaning.' Questioner: Because the meaning is not fully understood, further explanation is needed. The proposition (paksha) itself has a substance (entity) and a dependent object. The dependent object is further divided into that which distinguishes (the qualifier) and that which is distinguished (the qualified). Above the substance, nine faults must be avoided in order to constitute a correct proposition. These nine faults are: contradiction with direct perception (pratyakṣa-virodha), contradiction with inference (anumāna-virodha), contradiction with worldly convention (loka-virodha), contradiction with one's own doctrine (svāgama-virodha), contradiction with one's own words (svavacana-virodha), the qualifier is not universally accepted (viśeṣaṇa-asiddha), the qualified is not universally accepted (viśeṣya-asiddha), both are not universally accepted (ubhaya-asiddha), and agreement with what is universally accepted (prasiddha-siddha). The 'hetu' (reason) has three characteristics, namely: pervades the property of the proposition (pakṣa-dharmatva), definitely exists in similar instances (sapakṣa-sattva), and universally absent in dissimilar instances (vipakṣa-vyāvṛtti). There are two types of 'hetu': the cause of production (utpādaka-hetu) and the cause of understanding (jñāpaka-hetu). The cause of production is like a seed producing a sprout, and the cause of understanding is like a lamp illuminating an object. Each of these two 'hetus' has three types. The three types of cause of production are: 1. cause of production through speech (vacana-utpādaka-hetu), 2. cause of production through wisdom (jñāna-utpādaka-hetu), and 3. cause of production through meaning (artha-utpādaka-hetu). The three types of cause of understanding are: 1. cause of understanding through wisdom (jñāna-jñāpaka-hetu), 2. cause of understanding through speech (vacana-jñāpaka-hetu), and 3. cause of understanding through meaning (artha-jñāpaka-hetu). Detailed content can be found in relevant commentaries. The 'hetu' must avoid fourteen faults in order to be a correct 'hetu'. These fourteen faults are: both are unestablished (ubhayāsiddha), one is unestablished (anyatarāsiddha), the basis is unestablished (āśrayāsiddha), uncertain unestablished (sandigdhāsiddha), common uncertain (sādhāraṇa-anaikāntika), uncommon uncertain (asādhāraṇa-anaikāntika), partially present in similar instances (sapakṣa-ekadeśa-vṛtti), universally present in dissimilar instances (vipakṣa-vyāpaka-vṛtti), partially present in dissimilar instances (vipakṣa-ekadeśa-vṛtti), universally present in similar instances (sapakṣa-vyāpaka-vṛtti), partially present in both similar and dissimilar instances (sapakṣa-vipakṣa-ekadeśa-vṛtti), definitely contradictory (niyata-viruddha), contradictory to the own nature of the dharma (dharma-svarūpa-viruddha), contradictory to the differentiated nature of the dharma (dharma-viśeṣa-viruddha), contradictory to the own nature of the subject (dharmi-svarūpa-viruddha), and contradictory to the differentiated nature of the subject (dharmi-viśeṣa-viruddha). These three members (proposition, reason, and example) jointly avoid thirty-three faults, as well as various deficiencies and reductions. Now is not the time to elaborate on these contents in detail, so they cannot be listed one by one. Although the current discussion mentions proposition, reason, and example, it differs from the Hetuvidyā in that the three are combined to form an inference (anumāna). In the current text, sometimes only the meaning of the proposition is mentioned, sometimes the proposition and reason are mentioned, sometimes the proposition and example are mentioned, and sometimes the reason and example are mentioned. As the following discussion says: 'One is dharma, the other is artha.' Here, dharma and artha are only the prior statement and subsequent statement in Hetuvidyā, namely the subject and the property. For example, establishing an argument says: 'The one mind is an established dharma because it possesses the three great aspects.' This is the proposition and reason. Or, for example, saying: 'Because there are the two aspects of arising and ceasing of tathata (suchness).' This only mentions the proposition and reason without citing an example. Or saying: 'Tathata is an established dharma because it cannot be established nor rejected.' This is also the proposition and reason.
以一切法悉皆真故。皆同如故。此亦但舉宗因也。余皆例知。若以此論對五性。宗應立量云。一真如性是有法定。能隨緣故為宗因。云是有為法平等所依故。同喻如虛空。能令下結指。謂前妙音等為能顯。法義理趣為所顯。由前巧便遂令義理明顯可見也。此上二段。即前巧妙之相。依何本者。此徴菩薩造論必有所憑。若無依據便同虛誕。佛聖言即至教量。正道理即比量。定量即現量。至教者。謂一切智人無所不鑒。具足五語言必誠諦。依此立論決定可信。無有虛妄故取為本。聖言之語通於三乘。餘人有所不知。由是揀之。故言佛也。先標比量者。以論宗經故比量者。謂藉眾相而觀于義。眾相者。謂因三相。由彼為因。于所比宗義有正智生。了知有火或無常等。今言正道理者。為簡一切邪謬因故。若因不正宗義亦邪。由是故言正道理也。現量者。謂無分別。若有正智。於色等義離名種等所有分別。現現別轉故名現量。此有四類。一五識身。二五俱意。三諸自證。四一切定心。此上四種皆現量也。今言定量者。以此四義緣色等境。是決定故。亦可前正道理中具含二量。謂比度生解及自證知。俱無謬妄咸正道理。定量一句總指三量。俱是決定取此為本可信從故。藉何力者。此責論主依經造論。上欲契聖下欲利凡流。至後代破
【現代漢語翻譯】 現代漢語譯本 因為一切法都是真實的，都是相同的。這只是舉了一個宗因（hetu and dharmin）的例子，其餘的都可以依此類推。如果用這個理論來對應五性各別（five distinct natures of beings），那麼宗（thesis）應該這樣立論：『一真如性（one suchness nature）是有法決定的，因為它能夠隨緣』，作為宗因。可以這樣說：『它是有為法（conditioned dharmas）平等所依賴的』，同喻（example）就像虛空。『能令下結指』，意思是說，前面的妙音（subtle sounds）等是能顯（manifestors），法義理趣（doctrinal meanings and principles）是所顯（manifested）。通過前面的巧妙方便，使得義理明顯可見。以上兩段，就是前面所說的巧妙之相。 依據什麼範本呢？這是在詢問菩薩造論必然有所依據。如果沒有依據，就等同於虛假的言論。佛的聖言就是至教量（scriptural authority），正道理就是比量（inference），定量就是現量（perception）。至教量，指的是一切智人（omniscient being）無所不知，具備五種語言且必然誠實。依據這個來立論，必定可信，沒有虛妄，所以取為範本。聖言之語，貫通三乘（Three Vehicles）。其他人有所不知，因此要加以選擇，所以說是佛。先標明比量，是因為論述以經典為宗旨。比量，指的是藉助各種相（characteristics）來觀察義理。各種相，指的是因的三相（three aspects of a valid reason）。通過這些作為原因，對於所要比量的宗義產生正確的智慧，從而瞭解有火或者無常等等。現在所說的正道理，是爲了簡別一切邪謬的因。如果因不正，那麼宗義也是邪的。因此才說是正道理。 現量，指的是沒有分別。如果有了正確的智慧，對於色等義理，遠離名稱、種類等所有的分別，當下顯現，各自別異地運轉，所以叫做現量。這有四類：一、五識身（five consciousnesses）；二、五俱意（mind consciousness associated with the five senses）；三、諸自證（self-awareness）；四、一切定心（all meditative minds）。以上四種都是現量。現在所說的定量，是因為這四種意義緣於色等境界，是決定的。也可以說，前面的正道理中包含了兩種量，即通過比度產生理解和自證的知，都沒有謬誤，都是正道理。定量一句總括了三種量，都是決定的，所以取這個作為範本，可以相信和遵循。憑藉什麼力量呢？這是在責問論主依據經典造論，上要契合聖人的教誨，下要利益凡夫俗子，直至後代破除迷惑。
【English Translation】 English version Because all dharmas are true and all are the same. This is just an example of hetu and dharmin, and the rest can be inferred by analogy. If this theory is used to correspond to the five distinct natures of beings, then the thesis (paksha) should be established as follows: 'One suchness nature is determined by existing dharmas because it can accord with conditions,' as the reason (hetu). It can be said: 'It is what conditioned dharmas equally rely on,' the example (drishtanta) is like space. 'Enabling the following conclusion to be pointed out' means that the preceding subtle sounds (myadhvani) and so on are the manifestors (vyajaka), and the doctrinal meanings and principles (dharmartha-yukti) are the manifested (vyangya). Through the preceding skillful means, the meanings and principles become clearly visible. The above two paragraphs are the skillful aspects mentioned earlier. What scriptural authority is relied upon? This is asking what the Bodhisattva relies on when composing treatises. If there is no basis, it is equivalent to false statements. The Buddha's sacred words are the scriptural authority (agama-pramana), correct reasoning is inference (anumana-pramana), and definite measure is perception (pratyaksha-pramana). Scriptural authority refers to the omniscient being who knows everything, possesses five languages, and is necessarily truthful. Establishing arguments based on this is certainly credible and without falsehood, so it is taken as a model. The words of the sacred teachings pervade the Three Vehicles (Triyana). Others do not know, so it must be selected, hence it is said to be the Buddha. First, the inference is marked because the treatise is based on the scriptures. Inference refers to observing the meaning through various characteristics (lakshana). Various characteristics refer to the three aspects of a valid reason (trairupya hetu). Through these as causes, correct wisdom arises regarding the meaning of the thesis to be inferred, thereby understanding that there is fire or impermanence, and so on. The correct reasoning now spoken of is to distinguish all erroneous causes. If the cause is not correct, then the meaning of the thesis is also incorrect. Therefore, it is said to be correct reasoning. Perception refers to the absence of discrimination. If there is correct wisdom, regarding the meanings of form and so on, it is apart from all discriminations of names, kinds, etc., manifesting directly and operating separately, so it is called perception. There are four types: 1. the five consciousnesses (pancha-vijnana-kaya); 2. the mind consciousness associated with the five senses (manovijnana); 3. all self-awareness (svasamvedana); 4. all meditative minds (samadhi-citta). All four of the above are perception. The definite measure now spoken of is because these four meanings are conditioned by objects such as form, and are definite. It can also be said that the preceding correct reasoning contains two measures, namely, understanding generated through inference and self-awareness, both of which are without error and are correct reasoning. The phrase 'definite measure' encompasses all three measures, all of which are definite, so taking this as a model is credible and can be followed. What power is relied upon? This is questioning the author of the treatise relying on the scriptures to create the treatise, above to accord with the teachings of the sages, below to benefit ordinary people, and to dispel confusion for later generations.
邪立正。俾世世不絕燈燈無盡。為用自力為假他威耶。歸三寶者。謂三寶吉祥一切眾生最勝良田。有歸依者。能辦大事生諸福智。能離生死得涅槃樂。故佛滅度凡諸弟子所有著述。皆歸三寶。示學有宗不自專已離過失故。今乞威加承力而作。必至後代人無不信。然加有二種。一顯加。謂現身說法。二冥加。但闇增智慧。今通此二也。能歸所歸如下廣釋為何義者。此責既假三寶威加造立茲論。有何義意切慕如此耶。助揚化者。助謂贊輔。揚謂發揮。化謂教導是則贊輔如來。發揮法門。教導群品。以十方諸佛迭為師資。互相贊弼。令法道流行眾生受化。今論主示居因位。師我牟尼宗經造論。故云助化。摧邪顯正者。謂如來在日邪見者佛自調伏。佛滅度后茍有斯類。人無制止。今論主為摧彼邪徒。令邪教不興立我正法。令生正見故。下論中顯示正義對治邪執。是也。護持遺法者。謂佛所說法門。至滅度后總名遺法。今造論發揚令無墜地者。名為護持展轉弘傳。燈燈不絕。以至來劫名久住世。報如來恩者。佛留教法意在傳弘。展轉度人令至大果。若不傳演逆佛本懷。是謂辜恩。茍能顯發妙門光昭大教。勞生獲益不絕大猷斯則順合佛心雅稱宗祖。名為報恩也。故智論云。假使頂戴經塵劫。身為床座遍三千。若不傳法利眾生。畢竟
【現代漢語翻譯】 現代漢語譯本 邪立正（破除邪見，樹立正見）。爲了世世代代燈火不熄，佛法永存。是依靠自身的力量，還是藉助他人的威德呢？皈依三寶（佛、法、僧）的人，是因為三寶是吉祥的象徵，是一切眾生最殊勝的福田。能夠皈依三寶的人，能夠成就大事，產生各種福德和智慧，能夠脫離生死輪迴，獲得涅槃的快樂。所以，佛陀滅度后，所有弟子們的著作，都歸於三寶，表明學習有宗，不自作主張，遠離過失。現在祈求三寶加持，憑藉三寶的力量來寫作，必定能使後代的人都深信不疑。然而，加持有兩種：一是顯加，指佛菩薩現身說法；二是冥加，指暗中增長智慧。現在是通指這兩種加持。能夠皈依的對象和所皈依的意義，將在下文詳細解釋。為什麼要這樣做的意義是什麼呢？這是責問為什麼要藉助三寶的威德來造立這部論著，有什麼樣的意義如此懇切向往呢？ 助揚化者（輔助弘揚佛法）。助，是贊助輔助；揚，是發揚光大；化，是教化引導。這就是贊助輔助如來，發揚光大法門，教化引導眾生。十方諸佛互相作為師長和弟子，互相贊助輔弼，使佛法廣為流傳，眾生接受教化。現在論主表明自己處於因位，以釋迦牟尼佛為宗，依據佛經來造論，所以說是輔助弘揚佛法。 摧邪顯正者（摧毀邪見，彰顯正法）。如來在世時，邪見之人由佛親自調伏。佛滅度后，如果還有這類人，就沒有人能夠制止。現在論主爲了摧毀那些邪徒，使邪教不能興盛，樹立我的正法，使眾生生起正見。下文論中將顯示正義，對治邪執，就是這個意思。 護持遺法者（護持佛陀遺留的教法）。佛所說的法門，到佛滅度后，總稱為遺法。現在造論發揚佛法，使佛法不至於墜落，這叫做護持，輾轉弘揚傳播，使佛法像燈火一樣，一盞接一盞，永不熄滅，一直延續到未來的劫數，這叫做使佛法長久住世。 報如來恩者（報答如來的恩德）。佛陀留下教法，意在傳揚弘揚，輾轉度化眾生，使他們達到最高的果位。如果不傳揚演說佛法，就違背了佛陀的本意，這就是辜負了佛恩。如果能夠顯發妙法，光大佛教，使眾生獲得利益，使偉大的事業永不停止，這就是順應佛心，符合祖師的期望，叫做報答佛恩。所以《智度論》說：『假使頭頂戴著經典，經歷無數劫，身體作為床座，遍滿三千大千世界，如果不傳法利益眾生，畢竟』
【English Translation】 English version 'Destroying heresy and establishing righteousness' (to eliminate heretical views and establish correct views). It is so that the lamps of Dharma will never be extinguished generation after generation, and the Buddha-dharma will exist forever. Is this relying on one's own strength or borrowing the power of others? Those who take refuge in the Three Jewels (Buddha, Dharma, Sangha) do so because the Three Jewels are symbols of auspiciousness and the most supreme fields of merit for all sentient beings. Those who can take refuge in the Three Jewels can accomplish great things, generate various merits and wisdom, and escape the cycle of birth and death to attain the bliss of Nirvana. Therefore, after the Buddha's Parinirvana, all the writings of the disciples are attributed to the Three Jewels, indicating that learning has a lineage, not acting on one's own, and avoiding faults. Now, I pray for the blessings of the Three Jewels and rely on their power to write, which will surely make future generations believe deeply. However, there are two types of blessings: one is manifest blessing, which refers to the Buddha and Bodhisattvas appearing in person to teach the Dharma; the other is hidden blessing, which refers to the secret increase of wisdom. Now, this refers to both types of blessings. The object of refuge and the meaning of taking refuge will be explained in detail below. What is the meaning of doing this? This is questioning why one would borrow the power of the Three Jewels to create this treatise, and what is the meaning of such earnest longing? 'Assisting in propagating the teachings' (to assist in promoting the Buddha-dharma). 'Assisting' means to support and aid; 'propagating' means to promote and develop; 'teachings' means to educate and guide. This is to support and aid the Tathagata, promote and develop the Dharma, and educate and guide sentient beings. The Buddhas of the ten directions act as teachers and disciples to each other, supporting and assisting each other, so that the Buddha-dharma can spread widely and sentient beings can receive teachings. Now, the author of the treatise indicates that he is in the position of cause, taking Shakyamuni Buddha as his lineage and creating the treatise based on the Buddhist scriptures, so it is said to be assisting in propagating the teachings. 'Destroying heresy and revealing righteousness' (to destroy heretical views and reveal the correct Dharma). When the Tathagata was in the world, those with heretical views were personally subdued by the Buddha. After the Buddha's Parinirvana, if there are still such people, no one can stop them. Now, the author of the treatise aims to destroy those heretics, so that heretical teachings cannot flourish, and to establish my correct Dharma, so that sentient beings can generate correct views. The following treatise will show the correct meaning and counteract heretical attachments, which is the meaning of this. 'Protecting and upholding the remaining Dharma' (to protect and uphold the teachings left by the Buddha). The Dharma taught by the Buddha is collectively called the remaining Dharma after the Buddha's Parinirvana. Now, creating a treatise to promote the Dharma, so that the Dharma will not fall, is called protecting and upholding, and transmitting and propagating it, so that the Dharma is like a lamp, one lamp after another, never extinguished, and continuing until future kalpas, which is called making the Dharma long-abiding in the world. 'Repaying the kindness of the Tathagata' (to repay the kindness of the Tathagata). The Buddha left the teachings with the intention of propagating and promoting them, and transforming sentient beings so that they can reach the highest fruit. If one does not propagate and expound the Dharma, one violates the Buddha's original intention, which is called failing to repay the Buddha's kindness. If one can reveal the wonderful Dharma and promote Buddhism, so that sentient beings can benefit and the great cause will never stop, this is in accordance with the Buddha's heart and in line with the expectations of the patriarchs, and is called repaying the kindness. Therefore, the Mahaprajnaparamita Shastra says: 'Even if one carries the scriptures on one's head for countless kalpas, and uses one's body as a seat, filling the three thousand great thousand worlds, if one does not transmit the Dharma to benefit sentient beings, after all'
無能報恩者。若有傳持正法藏。宣揚教理度群生。修習一念契真如。此是真報如來者。然上五句說有二意。一則各自別說一句是一意。謂助佛揚化故。摧邪故。顯正故等。二則躡跡通論從一至五展轉相由。即助佛揚化者。為摧邪故。摧邪為顯正故。乃至報如來恩故。以何緣者。此責如上所為本緣何事耶。令眾生者。三聚五性。一切眾生也。離一切苦者。離三苦八苦。分段變易二生死苦也。得究竟樂者。謂得無上菩提覺法樂。無上涅槃寂靜樂。一得永得更無過者。揀異人天二乘。故云究竟。由何起者。此責菩薩造論之心。因何而起大悲者。即同體無緣揀非愛見。故云大也。愍謂哀愍。即能悲之心。物謂眾生。即所悲之境。凡夫戀生死執常樂我凈。故云迷。二乘愛涅槃著。無常等四。非其正趣認以為正。故名為謬。造論為彼令反迷為悟。舍偏入圓也。機何益者。既為眾生造論。其有被此化者。得何利益。謂令下有四益。信謂十信聞思修。慧即三賢。證入即十地。因滿即究竟位。此則未信者令信。未解者令解。未行者令行。未證者令證。未涅槃者令得涅槃。始從凡夫終至等覺。受斯化者鹹得利益。本疏則云六益。謂信及三慧證入因滿。大同小異開合兩通。然上十因意義相續若不料簡。寧免混然。今近取譬令無所惑。如構大廈
先要有解(起造之解合二智也)。次列所造(廳堂庠序等合一心二門三大等)。三明其相(間架向背等合分三大等)。四能造器(斤斧墨尺等合妙音善字等)。五有所憑準(依绖依匠合三量等)。六旁藉陰功(禁宰先靈合三寶加祐)。七上安所尊(父母等合報佛恩)。八下蔭來裔(子孫男女合為眾生)。九念情深厚(有恩有愛合大悲愍物)。十各得所安(隨彼穩便合信解入證)。如上配合顯然不同。由是十文無相濫矣。又此十中有因有緣有通有別。通則因緣不分。謂此十段總是造論因由緣起故。別則第九為因第八為緣。前六則因緣所資。七十則因緣之果。又此十中不出悲智。謂第一是智第九是悲。二三四五六七是智之相。八十二門是悲之相也。然論文之中自有八種因緣。與此有同有異。同則疏論兩文不出悲智二種。異則論中但直述自己所懷為法利物。疏則具敘論主化智巧便妙權開示。承力護法上報下化。問論中何故不具敘耶。答疏敘他意故。可具陳。論主述已。但明所為。若同疏中便成自伐。故不具敘。
二諸藏所攝者。三二不一故云諸。皆能含攝故名藏。謂明此論於三二中攝屬何藏三藏者。經律論也。此約所詮戒定慧學。增勝而立。謂詮定增勝名為經藏。詮戒增勝名為律藏。詮慧增勝名為論藏。言增勝者。以
【現代漢語翻譯】 現代漢語譯本 首先要有理解（起造的理解結合了二智）。其次列出所建造的事物（廳堂、學校等結合了一心、二門、三大等）。第三說明它們的形貌（間架、朝向等結合了分三大等）。第四是能製造器物（斧頭、墨斗、尺子等結合了妙音、善字等）。第五是有所依據的標準（依據繩墨、依據工匠結合了三量等）。第六是藉助外在的陰德（禁止殺生、祭祀先靈結合了三寶加持）。第七是上面安放所尊敬的（父母等結合了報佛恩）。第八是下面庇廕後代（子孫男女結合了爲了眾生）。第九是情念深厚（有恩有愛結合了大悲憫物）。第十是各自得到安穩（隨著他們的穩妥便利結合了信解入證）。如上配合，顯然不同。因此這十個方面沒有互相混淆的。而且這十個方面中有因有緣，有通有別。通則因緣不分，說這十段總是造論的因由緣起。別則第九為因，第八為緣，前六則因緣所資，七十則因緣之果。又這十個方面不出悲智。說第一是智，第九是悲。二三四五六七是智的相，八十二門是悲的相。然而論文之中自有八種因緣，與此有同有異。同則疏論兩文不出悲智二種。異則論中但直述自己所懷為法利物。疏則具敘論主化智巧便妙權開示。承力護法上報下化。問：論中何故不具敘呢？答：疏敘他意故，可以詳細陳述。論主陳述自己，只說明所為。如果和疏中一樣，便成了自我誇耀，所以不詳細敘述。
二、諸藏所攝者。三二不一，所以稱為『諸』。都能包含攝取，所以名為『藏』。說明此論在三藏、二藏中屬於哪個藏？三藏者，經藏、律藏、論藏。這是根據所詮釋的戒、定、慧三學，增勝而立。說詮釋定增勝的名為經藏，詮釋戒增勝的名為律藏，詮釋慧增勝的名為論藏。說增勝者，是因為...
【English Translation】 English version First, there must be understanding (the understanding of construction combines the two wisdoms). Second, list what is being constructed (halls, schools, etc., combined with One Mind, Two Gates, Three Greats, etc.). Third, explain their appearance (framework, orientation, etc., combined with dividing the Three Greats, etc.). Fourth, the ability to create tools (axes, ink lines, rulers, etc., combined with Wonderful Sound, Good Words, etc.). Fifth, having a basis for standards (relying on plumb lines, relying on craftsmen, combined with the Three Measures, etc.). Sixth, relying on external merit (prohibiting killing, ancestral spirits combined with the blessings of the Three Jewels). Seventh, placing what is respected above (parents, etc., combined with repaying the Buddha's kindness). Eighth, sheltering descendants below (sons, daughters, combined with for the sake of all beings). Ninth, deep affection (having kindness and love combined with great compassion for beings). Tenth, each obtaining peace and security (according to their stability and convenience combined with faith, understanding, entry, and realization). The above combinations are clearly different. Therefore, these ten aspects are not confused with each other. Moreover, these ten aspects have causes and conditions, commonalities and differences. In general, causes and conditions are not separate, saying that these ten sections are always the causes and conditions for creating the treatise. Specifically, the ninth is the cause, the eighth is the condition, the first six are what the causes and conditions rely on, and the seventh and tenth are the result of causes and conditions. Furthermore, these ten aspects do not go beyond compassion and wisdom. Saying that the first is wisdom, the ninth is compassion. The second, third, fourth, fifth, sixth, and seventh are the aspects of wisdom, and the eighth and tenth are the aspects of compassion. However, within the treatise itself, there are eight kinds of causes and conditions, which have similarities and differences with this. In general, the commentary and the treatise do not go beyond the two kinds of compassion and wisdom. Differently, the treatise only directly states what one holds in one's heart to benefit beings with the Dharma. The commentary fully narrates the treatise master's transformative wisdom, skillful means, wonderful expedient openings and instructions. Bearing the power of protecting the Dharma, repaying above and transforming below. Question: Why doesn't the treatise fully narrate this? Answer: The commentary narrates the intentions of others, so it can be stated in detail. The treatise master narrates himself, only explaining what is being done. If it were the same as in the commentary, it would become self-praise, so it is not narrated in detail.
Second, what is contained in the various 'Treasuries' (藏, zang). The three and two are not one, so it is called 'various' (諸, zhu). All can contain and encompass, so it is called 'Treasury' (藏, zang). It explains which of the Three Treasuries or Two Treasuries this treatise belongs to. The Three Treasuries are the Sutra Pitaka (經藏, jīngzàng), the Vinaya Pitaka (律藏, lǜzàng), and the Abhidhamma Pitaka (論藏, lùnzàng). This is established based on the three studies of morality (戒, jiè), concentration (定, dìng), and wisdom (慧, huì), with emphasis on what is superior. Saying that what explains concentration with emphasis is called the Sutra Pitaka, what explains morality with emphasis is called the Vinaya Pitaka, and what explains wisdom with emphasis is called the Abhidhamma Pitaka. Saying 'emphasis' is because...
一一藏通餘二故。第一經藏者。梵云欲底修多羅。或云修妒路素呾纜。此云契經。謂契當所詮法義。契合所化機心。經謂貫穿。所說義理令無散失。攝持所化物機使無顛墜。故佛地論云。貫穿持攝所應說義。及所被樹。故契經即藏。持業釋也。第二律藏者。梵語毗奈耶。或云毗尼。或毗那耶。義翻為律。以明持犯法則軌度。有如此方條法之制。取此類也。律法也。古翻為調伏。謂調煉三業制伏過非調煉則通於止作。制伏則唯明止惡。或翻為滅。謂身語意惡焚燒行人。義同火然。戒能止滅故。或云清涼。以能息惡炎熾相故。此則俱就所詮之行。彰名調伏之藏等。依主釋也。第三論藏者。梵語阿毗達磨。此云對法。法則所對之境。謂無為涅槃及四真諦。對即能對之心。謂理量二智。此二對彼妙盡理源揀擇法相。分明指掌如對目前。名為對法。即對法之藏。依主釋也。此論屬彼定。非經律故云對法藏攝。同瑜伽論說。謂諸一切了義經典循環研核。摩呾哩迦據此則對法藏攝。亦是佛說。此論既是佛滅度后。菩薩所造。何得亦入對法藏耶。答佛所說法有其三種。一佛自說。二加他說。三懸記說。今則后說也。故摩耶經云。佛記馬鳴。然正法炬滅邪見幢。善說法要。既蒙懸記即同佛言。故得此攝。問若言懸記故得入論藏者。豈佛滅
后一切造論菩薩儘是懸記耶。由斯難故。今助一解以佛所說。雖有論議並屬經藏。以十二部俱名經故。菩薩造者。但名為論。或宗彼經。或隨解釋故。此所攝亦不相違二藏者。此則約人所立也。謂於三藏之中。詮示大乘理行果故。名菩薩藏。詮示小乘理行果故。名聲聞藏。故莊嚴論及攝大乘說。由上下乘差別故。有聲聞及菩薩藏。然約人說。人有三乘合分三藏。以緣覺人多不藉教。出無佛世或出佛世。即攝屬聲聞以四法之中理果同故。由是但立二種藏也。若據教行有別。亦可開為三藏故。普超三昧經及入大乘論說。以約別義開為三藏。今依莊嚴等論。約于同義。合為二藏。開之與合。各隨一意耳。然三藏之中。各具二藏。二藏之內。各有三藏。伹約人約法分此二三。廣如圓覺疏所辨。菩薩藏攝者。以是大乘非詮小故。故此所攝。
三教義分齊二。初總標別列也。教是能詮義即所詮。以所詮義顯能詮教。即知此教分齊所至也。詮法通局者。通則大乘終頓圓。以被機廣故。詮義深故。局即小乘及大乘始教。以詮法淺故。被機狹故。又深必該淺故云通。淺不至深故云局。又一經能含多教故云通。一經唯詮一教故云局。以義分教者。由諸家多約時分教。有所未允。遂招諍論。敘彼如別所明。今以義分故無舛謬。此則義為
【現代漢語翻譯】 現代漢語譯本： 問：難道所有造論的菩薩都是佛陀預先授記的嗎？因為這個疑問，現在我藉助佛陀所說來解釋。雖然有論議，但都屬於經藏，因為十二部都稱為經。菩薩所造的，只能稱為論，或者依據某部經，或者隨經解釋。因此，這裡所說的『攝』並不與二藏相違背。『二藏』是根據人來設立的。在三藏之中，詮釋大乘的理、行、果，所以稱為菩薩藏；詮釋小乘的理、行、果，所以稱為聲聞藏。因此，《莊嚴論》和《攝大乘論》說，由於上下乘的差別，所以有聲聞藏和菩薩藏。然而，這是根據人來說的。人有三乘，合起來分為三藏。因為緣覺之人大多不依賴教法，出現在沒有佛的時代，或者出現在有佛的時代，都歸屬於聲聞，因為在四法之中，理和果是相同的。因此，只設立兩種藏。如果根據教和行的差別，也可以開立為三藏。所以，《普超三昧經》和《入大乘論》說，根據個別的意義，開立為三藏。現在依據《莊嚴論》等論，根據共同的意義，合為二藏。開立和合並，各自依據一種意思罷了。然而，在三藏之中，各自具有二藏；在二藏之內，各自具有三藏。只是根據人或法來區分這二種或三種藏。詳細情況如《圓覺疏》所辨析。『菩薩藏攝』，因為這是大乘，不是詮釋小乘的，所以被菩薩藏所攝。 三教義的分界線（二）：首先是總標別列。教是能詮釋的，義是所詮釋的。通過所詮釋的義來顯明能詮釋的教，就能知道這個教的分界線所到達的地方。詮釋法的範圍有通有局。通，指的是大乘的終教、頓教、圓教，因為覆蓋的根機廣，詮釋的意義深。局，指的是小乘以及大乘的始教，因為詮釋的法淺，覆蓋的根機窄。而且，深必定包含淺，所以說『通』；淺不能達到深，所以說『局』。又，一部經能包含多種教，所以說『通』；一部經只詮釋一種教，所以說『局』。用義來劃分教，是因為很多家都根據時間來劃分教，有些地方不恰當，因此引起爭論。敘述那些爭論就像在別處說明一樣。現在用義來劃分，所以沒有差錯。這裡，義是根本。
【English Translation】 English version: Question: Are all the Bodhisattvas who compose treatises predicted by the Buddha? Because of this difficulty, I will now offer an explanation based on what the Buddha said. Although there are treatises, they all belong to the Sutra Pitaka (collection of discourses), because all twelve divisions are called Sutras. What Bodhisattvas compose are only called treatises, either based on a certain Sutra or explaining it. Therefore, the 'inclusion' mentioned here does not contradict the two Pitakas (collections). The 'two Pitakas' are established according to people. Among the three Pitakas, that which explains the principles, practices, and fruits of the Mahayana (Great Vehicle) is called the Bodhisattva Pitaka; that which explains the principles, practices, and fruits of the Hinayana (Small Vehicle) is called the Sravaka Pitaka. Therefore, the Sutra Ornament of Great Vehicle and the Compendium of the Mahayana say that due to the difference between the higher and lower vehicles, there are the Sravaka and Bodhisattva Pitakas. However, this is according to people. People have three vehicles, which together are divided into three Pitakas. Because Pratyekabuddhas (Solitary Buddhas) mostly do not rely on teachings, appearing in times without a Buddha or in times with a Buddha, they are included in the Sravakas, because the principles and fruits are the same among the four Dharmas. Therefore, only two Pitakas are established. If according to the difference between teachings and practices, it can also be opened into three Pitakas. Therefore, the P'u Ch'ao San Mei Sutra and the Entering the Mahayana Treatise say that according to individual meanings, it is opened into three Pitakas. Now, according to treatises such as the Sutra Ornament, based on common meanings, it is combined into two Pitakas. Opening and combining each follow one intention. However, within the three Pitakas, each has two Pitakas; within the two Pitakas, each has three Pitakas. Only according to people or Dharma are these two or three divided. The details are as analyzed in the Commentary on the Perfect Enlightenment Sutra. 'Included in the Bodhisattva Pitaka' because this is Mahayana, not explaining Hinayana, so it is included in the Bodhisattva Pitaka. The demarcation of the three teachings (2): First, a general outline and separate listing. The teaching is what can explain, and the meaning is what is explained. By clarifying the teaching that can explain through the meaning that is explained, one can know where the boundary of this teaching reaches. The scope of explaining the Dharma has both comprehensive and limited aspects. Comprehensive refers to the final, sudden, and perfect teachings of the Mahayana, because they cover a wide range of capacities and explain profound meanings. Limited refers to the Hinayana and the initial teachings of the Mahayana, because they explain shallow Dharmas and cover a narrow range of capacities. Moreover, the profound necessarily includes the shallow, so it is called 'comprehensive'; the shallow cannot reach the profound, so it is called 'limited'. Also, one Sutra can contain multiple teachings, so it is called 'comprehensive'; one Sutra only explains one teaching, so it is called 'limited'. Using meaning to divide teachings is because many schools divide teachings according to time, which is inappropriate in some places, thus causing disputes. Narrating those disputes is like explaining elsewhere. Now, dividing by meaning, there are no errors. Here, meaning is fundamental.
能分。教為所分。得知教之淺深者。由所詮義有近遠故。
二隨列別釋二。初總敘諸教五。今初。小乘者。運小根至小果故。如羊鹿車。伹能引輕不能致遠。故名小也。但說下釋相也。即正辨所詮之理。但猶獨也。唯也。我空者。此教所明凡有所為。皆因緣力中無主宰。故為我空。縱少說者。阿含經云。無是老死無誰老死。既言無是老死。即是法空之義。雖有此說以百無一分。故云少說。但標而已。更不解釋。故不明顯。以非教之正意故。今望大乘分明顯了義邊。故名為但。如河少水亦名無水故。但依下所依根本六識者。即前六識。彼教三宗所說有異。謂經部無別。心所有部有別心所。覺天所說唯一意識。隨六根轉無別六異。三毒建立者。貪瞋癡使害物最深。能損法身慧命。故受毒稱。若以此三為能熏。現在色心為所熏。造業受生輪轉三界。此為染根本。若以無貪等三。為能熏。現在色心為所熏。斷煩惱出三界。此為凈根本。染之與凈由三有無。除此更無所依。故云但也。未盡下結成不了。不達如來藏心本具無漏功德故。未盡凈法之源。不了根本。不覺是有漏因故。未盡染法之源。此教尚不詮七八二識。豈況無明法性耶。故云未盡等。多諍論者。二十部分宗各不相與。如群盲摸象紛然是非。故云諍論。茍盡其源
【現代漢語翻譯】 現代漢語譯本： 能夠進行區分。教義是根據所區分的內容而劃分的。之所以能夠了解教義的深淺，是因為其所詮釋的意義有遠近之分。
二、隨文分別解釋這兩種教義。首先總述各種教義，分為五類。現在先說第一類：小乘（Hinayana）教義。它運載根器小的眾生到達小的果位，就像羊車或鹿車一樣。只能運載輕的東西，不能到達遙遠的地方，所以稱為『小』。『但說下』是解釋它的特點。也就是專門辨析其所詮釋的道理。『但』，是『僅僅』、『唯獨』的意思。『我空（Anatta）』，指的是此教義所闡明的一切行為，都是因緣和合的力量所致，沒有主宰。所以是『我空』。『縱少說者』，即使少量提及，如《阿含經》所說：『沒有這個老死，沒有誰在老死。』既然說了『沒有這個老死』，就包含了『法空（Dhamma-sunyata）』的意義。雖然有這樣的說法，但只佔極少部分，所以說是『少說』。只是簡單地提一下，不再進一步解釋，因此不明顯。因為這不是此教義的主要目的。現在相對於大乘（Mahayana）教義而言，小乘在明顯了義方面有所欠缺，所以稱為『但』。就像河裡只有少量的水，也可以說成沒有水一樣。『但依下』，指的是所依據的根本是前六識（six consciousnesses）。彼教的三宗對此說法有所不同。譬如，經部（Sautrantika）認為沒有區別，心所有部（Vaibhashika）認為有不同的心所，覺天所說只有唯一的意識，隨著六根（six sense organs）運轉，沒有不同的六識。『三毒（three poisons）建立者』，貪（greed）、嗔（hatred）、癡（ignorance）這三種煩惱對眾生的危害最深，能夠損害法身慧命，所以被稱為『毒』。如果以這三種煩惱作為能熏習的力量，現在的色（rupa）心（citta）作為所熏習的對象，就會造業受生，在三界（three realms）中輪迴。這是染污的根本。如果以無貪等三種善法作為能熏習的力量，現在的色心作為所熏習的對象，就能斷除煩惱，脫離三界。這是清凈的根本。染污和清凈，取決於這三種煩惱的有無。除此之外，沒有其他的依據。所以說是『但』。『未盡下』，總結其不徹底之處。因為不瞭解如來藏（Tathagatagarbha）心本具的無漏功德，所以沒有窮盡清凈法的源頭。不瞭解根本，不覺悟是有漏的因，所以沒有窮盡染污法的源頭。此教義尚且沒有詮釋第七識（Manas）和第八識（Alaya），更何況是無明（Avidya）和法性（Dharmata）呢？所以說是『未盡等』。『多諍論者』，二十個部派各自不相容，就像一群盲人摸像一樣，紛紛爭論是非。所以說是『諍論』。如果窮盡其源頭……
【English Translation】 English version: It is possible to differentiate. The teachings are divided according to what is being differentiated. The depth of the teachings can be understood because the meanings they explain are near or far.
- Separately explain the two teachings in detail. First, generally describe the various teachings in five categories. Now, let's begin with the first: the Hinayana (Small Vehicle) teachings. It carries beings with small capacities to small fruits, like a sheep cart or a deer cart. It can only carry light things and cannot reach far, so it is called 'small'. 'But says below' explains its characteristics. That is, it specifically analyzes the principles it explains. 'But' means 'only' or 'solely'. 'Anatta (Selflessness)' refers to the fact that all actions explained by this teaching are caused by the power of conditioned arising, without a master. Therefore, it is 'Anatta'. 'Although rarely mentioned', even if mentioned in small amounts, as the Agamas say: 'There is no old age and death, no one is aging and dying.' Since it says 'there is no old age and death,' it contains the meaning of 'Dhamma-sunyata (Emptiness of phenomena)'. Although there is such a statement, it accounts for only a small part, so it is said to be 'rarely mentioned'. It is only briefly mentioned and not further explained, so it is not obvious. Because this is not the main purpose of this teaching. Now, in relation to the Mahayana (Great Vehicle) teachings, Hinayana lacks in terms of clearly explaining the meaning, so it is called 'but'. Just as a river with only a small amount of water can be said to have no water. 'But relies below' refers to the fact that the fundamental basis is the six consciousnesses. The three schools of that teaching have different views on this. For example, the Sautrantika (Sutra School) believes there is no difference, the Vaibhashika (Exegesis School) believes there are different mental factors, and Jue Tian says there is only one consciousness, which operates with the six sense organs and there are no different six consciousnesses. 'Three poisons (greed, hatred, ignorance) established' refers to the fact that these three afflictions cause the deepest harm to beings and can damage the Dharma body and wisdom life, so they are called 'poisons'. If these three afflictions are used as the power of conditioning, and the present rupa (form) and citta (mind) are used as the objects of conditioning, then karma will be created and rebirth will be experienced, and one will cycle in the three realms. This is the root of defilement. If the three good dharmas such as non-greed are used as the power of conditioning, and the present rupa and citta are used as the objects of conditioning, then afflictions can be cut off and one can escape the three realms. This is the root of purity. Defilement and purity depend on the presence or absence of these three afflictions. Apart from this, there is no other basis. So it is said to be 'but'. 'Not exhausted below' summarizes its incompleteness. Because they do not understand the Tathagatagarbha (Buddha-nature) mind's inherent unconditioned merits, they have not exhausted the source of pure Dharma. Not understanding the root, not realizing that there is conditioned cause, they have not exhausted the source of defiled Dharma. This teaching has not even explained the seventh consciousness (Manas) and the eighth consciousness (Alaya), let alone Avidya (Ignorance) and Dharmata (Suchness)? So it is said to be 'not exhausted, etc.'. 'Many disputes' refers to the fact that the twenty schools are incompatible with each other, like a group of blind people touching an elephant, arguing about right and wrong. So it is said to be 'disputes'. If the source is exhausted...
安見如此。
大乘者。運大根至大果故。如牛車引重可以致遠。故名大乘。下四雖權實有異。以通對小乘故。總名大乘也。始分二教者。且標兩名。此中二教各詮一義。是謂空相。非謂一教而有二名。但說下明所詮理。即諸部般若明心境染凈等並空。始自色心終乎種智。無不如幻。故云皆空。般若云。無色無受想行識。乃至無智亦無得等。又經云。若有一法勝過涅槃。我亦說為如夢幻等。未盡下判為不了大乘法理。不空不有而空而有。既但說空。當知未盡。故法鼓經云。一切空經是有餘說。中論云。空是大乘初門故言始也。又云。以有空義故。一切法得成。但說下即分教也。一切法相者。明所詮法。然一切不出五位一百法。謂一者。心法有八。二者心所有法有五十一。三者色法有十一。四者不相應行法有二十四。五者無為法有六。縱說真如無為是諸法性。亦墮法相之數。故云但說有。不成佛下判為不了。謂五性之中定性二乘無性闡提。及不定性中三分之二。必不成佛。既不皆成。即名為分。
終實二教者。標名也。此只一教以對前二。故立二名。非同於前二教異也。說如來下順明緣起。即生滅門。故下論云。心生滅者。依如來藏故有生滅心。所謂不生不滅與生滅和合。非一非異名阿梨耶識等。即前云。不
【現代漢語翻譯】 現代漢語譯本： 你如何看待這個問題？
所謂大乘，是指能夠承載眾生從微小的根基到達宏大果位的法門。好比牛車可以運載重物到達遠方，所以稱為大乘。下文所說的四教，雖然在權巧和真實上有所不同，但因為是相對於小乘而言，所以總稱為大乘。開始判分二教，只是標出兩個名稱。這其中的二教各自詮釋一種義理，一個講空，一個講相，而不是說一個教派有兩種名稱。只是說下面要闡明所詮釋的道理。也就是各部《般若經》所闡明的心境染凈等，都是空。從色心開始，到一切種智結束，沒有一樣不是如夢如幻的。所以說『皆空』。《般若經》說：『無色、無受、無想、無行、無識，乃至無智也無得』等等。又有經文說：『如果有一法勝過涅槃，我也說它如夢如幻。』下面判斷為不了義的大乘法理，是不空也不有，而是既空又有的。既然只是說空，應當知道還沒有窮盡真理。所以《法鼓經》說：『一切說空的經典，都是有餘之說。』《中論》說：『空是大乘的初門。』所以說是『始』。又說：『因為有空性的緣故，一切法才得以成立。』『但說』以下就是判分教義。『一切法相』，是說明所詮釋的法。然而一切法都離不開五位百法，也就是：第一，心法有八種；第二，心所有法有五十一種；第三，色法有十一種；第四，不相應行法有二十四種；第五，無為法有六種。縱然說真如無為是諸法的體性，也屬於法相的範疇。所以說『但說有』。『不成佛』以下是判斷為不了義。也就是五性（wuxing）之中的定性二乘（dingxing ercheng）、無性闡提（wuxing chanti），以及不定性（budingxing）中的三分之二，必定不能成佛。既然不是所有眾生都能成佛，就稱為『分』。
『終實二教』，是標出名稱。這裡只有一教，是相對於前面的二教而言的，所以立了兩個名稱，不同於前面的二教有不同的義理。『說如來』以下是順著說明緣起，也就是生滅門。所以下文的論典說：『心生滅，是依如來藏（rulaizang）的緣故而有生滅心，所謂不生不滅與生滅和合，非一非異，名為阿梨耶識（alayashih）』等等。也就是前面所說的『不』
【English Translation】 English version: How do you view it in this way?
The 'Great Vehicle' (Mahāyāna) refers to the Dharma gate that can carry beings from small roots to great fruits. It is like an ox cart that can carry heavy loads to a distant place, hence it is called the Great Vehicle. The four teachings mentioned below, although different in expedient and true aspects, are collectively called the Great Vehicle because they are relative to the Small Vehicle (Hinayana). Initially dividing into two teachings is merely labeling two names. Each of these two teachings explains a different meaning, one speaking of emptiness (śūnyatā) and the other speaking of characteristics (lakṣaṇa), not that one teaching has two names. It only says that the following will clarify the explained principles. That is, the various Prajñā Sūtras clarify that the defilement and purity of mind and environment are all empty. Starting from form and mind, ending with all-knowing wisdom (sarvākārajñāna), nothing is not like a dream or illusion. Therefore, it is said 'all is empty'. The Prajñā Sūtra says: 'No form, no feeling, no perception, no volition, no consciousness, even no wisdom and no attainment,' etc. Also, a sutra says: 'If there is a Dharma that surpasses Nirvana, I would also say it is like a dream or illusion.' The following judges it as the unfulfilled meaning of the Great Vehicle Dharma, which is neither empty nor existent, but both empty and existent. Since it only speaks of emptiness, it should be known that it has not exhausted the truth. Therefore, the Drum Sound Sutra says: 'All sutras that speak of emptiness are teachings with remainder.' The Mūlamadhyamakakārikā says: 'Emptiness is the initial gate of the Great Vehicle,' hence the word 'initial'. It also says: 'Because there is the meaning of emptiness, all dharmas can be established.' 'Only speaking' below is the division of teachings. 'All Dharma characteristics' explains the dharmas that are explained. However, all dharmas cannot be separated from the five categories and one hundred dharmas, which are: first, mind dharmas, there are eight types; second, mental factors, there are fifty-one types; third, form dharmas, there are eleven types; fourth, non-associated formations, there are twenty-four types; fifth, unconditioned dharmas, there are six types. Even if it is said that true suchness (tathātā) and unconditioned dharmas are the nature of all dharmas, they also fall into the category of Dharma characteristics. Therefore, it is said 'only speaking of existence'. 'Cannot become Buddha' below is judged as unfulfilled meaning. That is, among the five natures (pañcagotra), those of definitely destined Two Vehicles (nīyata-śrāvaka-yāna), those of without nature icchantikas, and two-thirds of those of indefinite nature (aniyata-gotra), will definitely not become Buddhas. Since not all beings can become Buddhas, it is called 'division'.
'Final and Real Two Teachings' is labeling the names. Here there is only one teaching, which is relative to the previous two teachings, so two names are established, unlike the previous two teachings which have different meanings. 'Saying Thus Come One' below follows the explanation of dependent origination (pratītyasamutpāda), which is the gate of arising and ceasing. Therefore, the following treatise says: 'The arising and ceasing of mind is due to the Tathāgatagarbha, so there is the arising and ceasing of mind, so-called non-arising and non-ceasing and arising and ceasing combining, neither one nor different, named Ālaya-vijñāna,' etc. That is, the previous saying 'not'
變性而緣起。緣起下逆明緣性即真如門。故論云。心真如者。即是一法界大總相法門體。所謂心性不生不滅。乃至一切法不可說不可念。故名真如。即前云。不捨緣而即真也。斯則從本起末。故云隨緣。末即同本故云無性。如範金為器。器即是金。定性等者。三聚五性一切眾生。皆有如來藏心。總皆成佛故。涅槃經云。凡有心者。定當作佛。圓覺云。有性無性齊成佛道。上皆明所詮之法。方盡下判爲了義。詮法窮源故。云至極也。對前未盡終於始故。名為終教。非同法相故云實理分教。不了乃屬於權。此中了義故云實教。
頓教者。標名也。一直而談更無委曲。不歷階漸唯指本源。故稱為頓。總不下釋相也。不說法相者。謂遍計依他。色心假實法相雖廣不出於斯。此既不說故名為總。即揀分教但說法相。唯辨真性者。此揀始教但說諸法皆空。今說不空妙有。即圓成實性也。此性圓滿成就凡聖因果平等所依。只談此法故云唯辨。此二句且略標揀也。下即廣示。亦無等者。釋不說法相也。八識是法相之源。一切最勝以勝攝劣。故唯舉此。然識如幻夢。唯是一心。故云亦無。此中舉識以影所緣也。訶教者。斥其無實。肇公云名無得物之功故。圓覺云。修多羅者。如標月指若復見月了知所標。畢竟非月。下文亦云。一切
【現代漢語翻譯】 現代漢語譯本 變性而緣起（萬事萬物因條件變化而生起）。緣起下逆，說明緣性即是真如門（通過理解事物之間的相互依存關係，可以認識到事物的真實本性，即真如）。所以《大乘起信論》說：『心真如者，即是一法界大總相法門體（心的真如狀態，就是包含整個宇宙萬法的總體的根本）。所謂心性不生不滅，乃至一切法不可說不可念（心的本性不生不滅，超越了語言和思維的侷限）。』所以稱為真如，就是前面說的『不捨棄因緣而即是真如』。這是從根本生起末端，所以說隨緣（順應因緣）。末端與根本相同，所以說無性（沒有固定不變的自性）。如同用金子鑄造器物，器物就是金子。定性等，是指三聚五性（將眾生分為三類或五類）的一切眾生，都有如來藏心（潛在的成佛的可能性），最終都能成佛。所以《涅槃經》說：『凡是有心者，必定成佛。』《圓覺經》說：『有性無性，都能成就佛道。』以上都是說明所要闡釋的法，下面才最終判定為究竟了義。闡釋法到了根源，所以說『至極』。相對於前面沒有窮盡，最終才開始，所以稱為終教。不同於法相宗，所以說是實理分教。不了義的屬於權宜之說，這裡是究竟了義，所以說是實教。
頓教（頓悟的教法），是標明名稱。直接闡述，不再委婉曲折，不經歷階梯漸進，只指向根本源頭，所以稱為頓。總的來說，不解釋法相。不說法相，是指遍計所執（虛妄分別）、依他起性（依存於其他事物而生起）、色心假實等法相，雖然廣泛，但不超出這些。這裡既然不說這些，所以稱為總。這是爲了區別于分教，分教只說法相。只辨別真性，這是爲了區別於始教，始教只說諸法皆空。現在說不空妙有，就是圓成實性（圓滿成就的真實本性）。這種本性圓滿成就，是凡夫、聖人、因、果平等所依賴的。只談論這種法，所以說只辨別。這兩句話只是簡略地標明區別。下面就廣泛地展示。『亦無』等，是解釋不說法相。八識是法相的根源，一切最殊勝的以殊勝的包含低劣的，所以只舉出這個。然而識如同幻夢，唯一是心，所以說『亦無』。這裡舉出識，是爲了影射所緣境。訶教（呵斥的教法），是斥責其沒有真實性。鳩摩羅什說：『名無得物之功（名稱沒有獲得實體的作用）。』《圓覺經》說：『修多羅（佛經），如同指示月亮的手指，如果看到了月亮，瞭解了所指，最終不是月亮。』下文也說：『一切』
【English Translation】 English version Transformation arises from conditions. Reversing the arising of conditions reveals that the nature of conditions is the gate of True Thusness (by understanding the interdependence of things, one can recognize the true nature of things, which is True Thusness). Therefore, the Awakening of Faith in the Mahayana states: 'The Mind of True Thusness is the essence of the Dharma-gate of the Great Totality of the One Dharma Realm (the state of True Thusness of the mind is the fundamental essence that encompasses the entire universe of phenomena). So-called mind-nature is neither born nor dies, and even all dharmas are beyond description and thought (the nature of the mind is neither born nor dies, transcending the limitations of language and thought).' Therefore, it is called True Thusness, which is what was said earlier, 'Without abandoning conditions, it is True Thusness.' This is arising from the root to the end, so it is said to be conditioned (following conditions). The end is the same as the root, so it is said to be without nature (without a fixed and unchanging self-nature). It is like casting utensils from gold; the utensils are gold. 'Fixed nature,' etc., refers to all sentient beings of the three categories and five natures (classifying sentient beings into three or five categories), all of whom have the Tathagatagarbha-mind (the potential for Buddhahood) and can ultimately become Buddhas. Therefore, the Nirvana Sutra says: 'All those who have a mind will surely become Buddhas.' The Yuanjue Sutra says: 'Whether with nature or without nature, all can achieve the Buddha-path.' The above all explain the Dharma to be elucidated, and below it is finally judged as the ultimate meaning. Explaining the Dharma to its source, so it is said to be 'ultimate.' Relative to the previous incompleteness, it finally begins, so it is called the Final Teaching. Different from the Dharmalakshana school, so it is said to be the teaching of real principle. The un-definitive belongs to expediency, here it is the ultimate meaning, so it is said to be the real teaching.
The Sudden Teaching is a designation. It speaks directly without being circuitous, without going through gradual stages, only pointing to the fundamental source, so it is called sudden. In general, it does not explain the characteristics of phenomena. Not explaining the characteristics of phenomena refers to the characteristics of phenomena such as parikalpita (imaginary), paratantra (dependent arising), and the false reality of form and mind, which, although extensive, do not go beyond these. Since these are not discussed here, it is called general. This is to distinguish it from the Gradual Teaching, which only speaks of the characteristics of phenomena. Only distinguishing the true nature is to distinguish it from the Elementary Teaching, which only says that all dharmas are empty. Now it speaks of the non-empty wonderful existence, which is the parinishpanna (perfected reality). This nature is perfectly accomplished and is the equal basis for ordinary beings, sages, causes, and effects. Only discussing this Dharma, so it is said to only distinguish. These two sentences are just a brief indication of the distinction. The following is a broad demonstration. 'Also without,' etc., is to explain not speaking of the characteristics of phenomena. The eight consciousnesses are the source of the characteristics of phenomena, and the most excellent includes the inferior, so only this is mentioned. However, consciousness is like a dream, and only the mind exists, so it is said to be 'also without.' Here, consciousness is mentioned to allude to the object of perception. The Reproachful Teaching is to rebuke its lack of reality. Kumarajiva said: 'The name has no function of obtaining the object.' The Yuanjue Sutra says: 'The Sutra is like a finger pointing at the moon; if you see the moon and understand what is pointed at, it is ultimately not the moon.' The following also says: 'All'
言說假名無實。但隨妄念不可得故。勸離者令不執教。使其舍詮也。故下文云。從本已來離言說相離名字相。凈名云。乃至無有文字語言。是真入不二法門。又云至於智者。不著文字。文字性離即是解脫。達磨云。我法以心傳心不立文字等。能詮教既亡所詮義亦遣。故但訶教也。毀相者。凡所有相皆虛妄故。此則亡所證境也。泯心者。心生則種種法生故。此即亡能證智也。經云。幻塵滅故幻滅亦滅又云。亦無能證者。此乃妄識妄緣。能詮所詮能證所證一切都泯。故下文云。一切法從本已來。非色非心非智非識。非有非無畢竟不可說相。但一念等者。念生既是凡夫。相現性隱不生。宜名為佛性顯相亡。是故剎那登妙覺等佛於一朝故。觀師云。一念不生前後際斷。照體獨立物我皆如。更不假余方便。故云但也。此則釋前唯辨真性。不依下結成頓義。既一念成佛豈立位焉位既不存不亦頓乎。故思益經云。得諸法正性。不從一地至於一地。圓覺云。知幻即離不作方便。離幻即覺亦無漸次。
圓教者。謂此教中該收前四。圓滿具足性相俱融。剎海塵毛交遍互入。即華嚴宗也。所說下一真法界也。謂所說理事心境人法聖凡染凈等法。以要言之。未有一法離於法界。故云所說唯是法界。或可此句是總標。下皆別列。性海圓融者
【現代漢語翻譯】 現代漢語譯本：言說只是假名，沒有真實體性。但因為隨逐虛妄的念頭而不可得，所以勸人遠離，是爲了讓他們不要執著于教法，從而捨棄能詮釋真理的言教。因此下文說：『從本來以來，遠離言說之相，遠離名字之相。』《維摩詰經》說：『乃至沒有文字語言，才是真正進入不二法門。』又說：『對於智者來說，不執著于文字。文字的體性就是遠離，也就是解脫。』達摩祖師說：『我的佛法以心傳心，不立文字等。』能詮釋真理的言教既然消失，所詮釋的真義也應捨棄，所以只是呵斥教法。毀壞一切相，是因為『凡所有相，皆是虛妄』。這便是捨棄所證的境界。泯滅心念，是因為心生則種種法生。這便是捨棄能證的智慧。《楞嚴經》說：『幻塵滅故，幻滅亦滅。』又說：『也無能證者。』這乃是虛妄的識、虛妄的緣，能詮釋的、所詮釋的，能證的、所證的，一切都泯滅。所以下文說：『一切法從本來以來，非色非心，非智非識，非有非無，畢竟是不可說的相。』但一念之間等等，念頭生起就是凡夫，（真如）實相顯現，（妄）性隱沒；不生，就適宜稱為佛性顯現，（妄）相消失。因此剎那間就能登上妙覺等等，成佛就在一朝之間。觀師說：『一念不生，前後際斷，照體獨立，物我皆如，更不假借其他方便。』所以說『但也』。這便是解釋前面只辨明真性，不依次第，從而總結成頓悟的意義。既然一念成佛，哪裡還需要設立階位呢？階位既然不存在，不就是頓悟嗎？所以《思益經》說：『得到諸法正性，不從一地到達另一地。』《圓覺經》說：『知幻即離，不作方便；離幻即覺，亦無漸次。』 圓教，是指此教法中包含了前面的四教，圓滿具足，性相融合，剎海塵毛交相遍佈，互相進入，就是華嚴宗。所說的是一真法界。所說的理事、心境、人法、聖凡、染凈等法，總而言之，沒有一法離開法界。所以說所說的唯是法界。或者這句話是總的標示，下面都是分別列舉。性海圓融是指：
【English Translation】 English version: Speech is merely a provisional name, without real substance. However, because it follows deluded thoughts and is unattainable, advising people to distance themselves from it is to prevent them from clinging to teachings, thereby abandoning the verbal teachings that explain the truth. Therefore, the following text says: 'From the beginning, it is apart from the characteristic of speech, apart from the characteristic of names.' The Vimalakirti Sutra says: 'Even without written words or language, one truly enters the non-dual dharma gate.' It also says: 'For the wise, they do not cling to words. The nature of words is detachment, which is liberation.' Bodhidharma said: 'My Dharma is transmitted mind-to-mind, without establishing written words, etc.' Since the verbal teachings that explain the truth disappear, the meaning that is explained should also be abandoned, so only the teachings are criticized. Destroying all forms is because 'all forms are illusory.' This is abandoning the realm that is attained. Extinguishing thoughts is because when the mind arises, all kinds of dharmas arise. This is abandoning the wisdom that can be attained. The Surangama Sutra says: 'When the dust of illusion is extinguished, illusion is also extinguished.' It also says: 'There is also no one who can attain it.' This is the deluded consciousness, deluded conditions, the one who explains, the one who is explained, the one who attains, the one who is attained, all are extinguished. Therefore, the following text says: 'All dharmas from the beginning are neither form nor mind, neither wisdom nor consciousness, neither existence nor non-existence, ultimately they are of an unspeakable nature.' But in a single thought, etc., the arising of a thought is a common person, the (true) reality manifests, the (deluded) nature is hidden; not arising is suitable to be called the manifestation of Buddha-nature, the (deluded) form disappears. Therefore, in an instant, one can ascend to wonderful enlightenment, etc., becoming a Buddha in a single morning. Master Guan said: 'When a single thought does not arise, the past and future are cut off, the illuminating essence stands alone, things and self are all as they are, and there is no need to borrow other means.' Therefore, it says 'but also'. This is explaining that the previous only distinguishes the true nature, without relying on sequence, thereby summarizing the meaning of sudden enlightenment. Since one becomes a Buddha in a single thought, where is there a need to establish stages? Since stages do not exist, is it not sudden enlightenment? Therefore, the Visesacinta-brahma-pariprccha Sutra says: 'Obtaining the true nature of all dharmas, not from one stage to another.' The Perfect Enlightenment Sutra says: 'Knowing illusion is detachment, without making expedients; detachment from illusion is enlightenment, also without gradual stages.' The Perfect Teaching refers to this teaching containing the previous four teachings, complete and fully possessing, the nature and characteristics are integrated, the lands and dust motes interpenetrate and enter each other, which is the Huayan School (Avatamsaka School). What is spoken of is the One True Dharma Realm. The principles, phenomena, mind, environment, people, dharmas, saints, ordinary beings, defilement, purity, etc., that are spoken of, in short, there is no dharma that is apart from the Dharma Realm. Therefore, it is said that what is spoken of is only the Dharma Realm. Or perhaps this sentence is a general indication, and the following are listed separately. The perfect fusion of the nature sea refers to:
。理法界。謂理性深廣故如海也。理體周遍無有一法而不融攝。故云。圓融。緣起者。事法界。謂眾緣所造心境染凈情器。因果大小一多各不同故。無礙者。理事無礙法界也。謂緣起事法皆是理之所成。緣起無性不礙於理。理能隨緣不礙於事。故得理事二無障礙相即相入。下事事無礙法界也。謂諸事。法各全攝理即理之事。互不相礙。故得一一事法相即相入。一即一切一切即一。一入一切一切入一。互為主伴重重無盡。如天網珠光影互入。無礙無盡也。然上五教所詮不出性相。性相相望料揀應成六句。一唯相非性。小乘教也。但說法相不言性故。二唯性非相即頓教也。唯辨真性毀相泯心故。三相多性少。即分教。多說法相少說性故。四性多相少。即終教。多說法性少說法相。縱說法相亦不離性故。五非相非性。即始教。但說諸法皆空未顯真如性故。六全相全性。圓教也。謂說一真法界全體而起。成染凈法即全相也。染凈起時性體不隱。全是真如即全性也。又此五教與天臺化法四教相望。但開合有異。而大況是同。彼則開前合後。此則開后合前四教者。謂藏通別圓也。且如此中。初小乘教即彼藏教。第二始教此有二類。一始教但說諸法皆空。即彼通教也。二分教但說一切法相。即別教也。第三終教明如來藏隨緣成諸染凈
【現代漢語翻譯】 現代漢語譯本 理法界：指的是理性深邃廣闊，如同大海一般。理體周遍，沒有一法不被其融合攝取，所以說『圓融』。 緣起者：指的是事法界，即由各種因緣所造的心境、染凈、情器，因果、大小、一多各不相同。 無礙者：指的是理事無礙法界。意思是說，緣起的事法都是由理所成就的，緣起沒有自性，不妨礙理。理能夠隨順因緣，不妨礙事，因此得到理事二者沒有障礙，相互即入。 下事事無礙法界：指的是各種事法各自完全攝取理，即是理的事，互相不相妨礙。因此得到一一事法相互即入，一即一切，一切即一，一入一切，一切入一，互為主伴，重重無盡，如同天網珠光影互相涉入，沒有障礙，沒有窮盡。 然而以上五教所詮釋的內容沒有超出性相。性相相互對照，分析辨別，應該形成六句： 一、唯相非性：指的是小乘教。只說法相，不談論性。 二、唯性非相：指的是頓教。只辨別真性，毀壞相，泯滅心。 三、相多性少：指的是分教。多說法相，少說性。 四、性多相少：指的是終教。多說法性，少說法相，即使說法相也不離性。 五、非相非性：指的是始教。只說諸法皆空，沒有顯現真如性。 六、全相全性：指的是圓教。說一真法界全體而起，成就染凈法，即是全相。染凈生起時，性體不隱沒，全是真如，即是全性。 另外，這五教與天臺化法四教相互對照，只是開合有所不同，而大概的情況是相同的。天臺宗是開前合後，而這裡是開后合前。四教指的是藏教、通教、別教、圓教。並且如此中，最初的小乘教就是天臺宗的藏教。第二始教此有二類，一始教但說諸法皆空，即彼通教也。二分教但說一切法相，即別教也。第三終教明如來藏隨緣成諸染凈
【English Translation】 English version 'Li Fajie' (Realm of Principle): Refers to the profound and vast nature of reason, like the sea. The principle body is all-pervasive, without a single dharma that it does not融攝 (rongshe, assimilate and embrace), hence it is called '圓融' (yuanrong, perfect fusion). 'Yuanqi' (Dependent Arising): Refers to the 'Shifajie' (Realm of Phenomena), that is, the mind-states, defilements and purities, sentient beings and objects created by various conditions, with different causes and effects, sizes, oneness and multiplicity. 'Wuai' (Unimpeded): Refers to the 'Lishi Wuai Fajie' (Realm of Non-Obstruction between Principle and Phenomena). It means that the phenomena arising from conditions are all accomplished by principle. Dependent arising has no self-nature and does not hinder principle. Principle can follow conditions and does not hinder phenomena, thus obtaining the non-obstruction and mutual interpenetration of principle and phenomena. 'Xia Shishi Wuai Fajie' (Lower Realm of Non-Obstruction among Phenomena): Refers to the various phenomena each completely embracing principle, which is the principle of phenomena, not hindering each other. Therefore, each and every phenomenon interpenetrates each other, one is all, all is one, one enters all, all enters one, mutually being the main and the accompanying, endlessly layered, like the interpenetration of light and shadows of the pearls in Indra's net, without obstruction and without end. However, the content explained by the above five teachings does not go beyond '性相' (xingxiang, nature and characteristics). Comparing and analyzing nature and characteristics, six sentences should be formed: 1. Only characteristics, not nature: Refers to the 'Hinayana' (Small Vehicle) teaching. It only speaks of characteristics and does not talk about nature. 2. Only nature, not characteristics: Refers to the 'Sudden' teaching. It only distinguishes true nature, destroys characteristics, and annihilates the mind. 3. Many characteristics, few nature: Refers to the 'Division' teaching. It speaks more of characteristics and less of nature. 4. Many nature, few characteristics: Refers to the 'Final' teaching. It speaks more of nature and less of characteristics, and even when it speaks of characteristics, it does not depart from nature. 5. Neither characteristics nor nature: Refers to the 'Beginning' teaching. It only says that all dharmas are empty and does not reveal the true nature of 'Tathagatagarbha' (如來藏, Buddha-nature). 6. Complete characteristics and complete nature: Refers to the 'Perfect' teaching. It says that the entire 'One True Dharma Realm' arises, accomplishing defiled and pure dharmas, which is complete characteristics. When defilements and purities arise, the nature body is not hidden, and it is all 'Tathata' (真如, Suchness), which is complete nature. In addition, these five teachings are compared with the four teachings of 'Tian Tai' (天臺, Tiantai) teaching methods, only the opening and closing are different, but the general situation is the same. The 'Tiantai' school opens the former and closes the latter, while here it opens the latter and closes the former. The four teachings refer to the 'Tripitaka' (藏教, Storehouse Teaching), 'Common' (通教, Common Teaching), 'Distinct' (別教, Distinct Teaching), and 'Perfect' (圓教, Perfect Teaching). And in this, the initial 'Hinayana' teaching is the 'Tripitaka' teaching of 'Tiantai'. The second 'Beginning' teaching has two types, one 'Beginning' teaching only says that all dharmas are empty, which is the 'Common' teaching. The second 'Division' teaching only speaks of all phenomena, which is the 'Distinct' teaching. The third 'Final' teaching clarifies that the 'Tathagatagarbha' follows conditions to become all defilements and purities.
。緣起無性一切皆如。即彼圓中雙照義也。第四頓教唯辨真性。即彼圓中雙遮義也。第五圓教明性相俱融。即彼圓中遮照同時義。以此三教所詮唯是一心具一切法。即彼圓教不思議中道也。故此三教皆屬圓收。此即合彼通別為一始教。開彼圓教為終頓圓三。彼即開此始教為通別二。合此終等為一圓教雖開合有異而法無異也。然彼更約化儀論四。約時論五。廣說如彼。
若於下二與論相攝二。初定分齊正。唯終教者以有生滅門。說如來藏隨緣作阿賴耶。成諸染凈義。故兼于頓者。以有真如門。顯體離言依言辨德故。然雖說兩門。以真如門中但略顯法體而已。如其說迷悟辨聖凡。論染則二礙三細五意六粗。論凈則二身三大四信五行。具辨染凈熏習。廣明四位階降。說斷證明解行。但是一切世出世法。皆在生滅門中所明。既而廣略不同。故於二教以判兼正也。
若將下二明相攝也。五唯下以五教為能攝。此論為所攝。后三攝此者。終頓圓也。謂此論中說如來藏緣起。是終教。說真如門是頓教。又真如門是理法界。生滅門是事法界。二門不二理事無礙法界。一心是一真法界。此即圓教故。后三教攝得此論。然頓教攝此亦且一往。若以理推頓教義狹。唯辨真性如何攝此。若言以有真如義故得彼攝者。此論亦有前二教
【現代漢語翻譯】 現代漢語譯本：緣起性空，一切皆如幻如化。這就是圓教中雙重觀照的含義。第四，頓教只辨明真性，這就是圓教中雙重遮遣的含義。第五，圓教闡明性相圓融無礙，這就是圓教中遮遣和觀照同時進行的含義。這三種教義所詮釋的都是一心具足一切法，也就是圓教中不可思議的中道。因此，這三種教義都屬於圓教所統攝。這就是將通教和別教合為一個始教，將圓教開為終教、頓教和圓教三種。前者是將始教開為通教和別教兩種，後者是將終教等合為一個圓教。雖然開合有所不同，但法性並沒有差異。然而，《起信論》更從教化方式上分為四種，從時間上分為五種，詳細的解說可以參考《起信論》。 如果將下面兩種教義與《起信論》相互統攝，首先確定分界。只有終教才以生滅門，闡述如來藏隨緣而成為阿賴耶識，成就各種染凈的含義。因此兼于頓教，是因為有真如門，顯現本體離於言語，依據言語來辨別功德。然而，雖然說了兩個門，但真如門中只是簡略地顯現法體而已。例如，其中說到迷和悟，辨別聖人和凡人，論述染污則有二障、三細、五意、六粗，論述清凈則有二身、三大、四信、五行，詳細地辨別染凈熏習，廣泛地闡明四種位次的階梯升降，闡述斷除、證明、理解和修行。但是一切世間法和出世間法，都在生滅門中所闡明。既然廣略不同，所以對於兩種教義，才判定為兼和正的關係。 如果將下面兩種教義進行相互統攝，五教中只有下面的五教才能統攝《起信論》。后三種教義統攝《起信論》，指的是終教、頓教和圓教。也就是說，《起信論》中闡述的如來藏緣起，是終教的教義；闡述的真如門，是頓教的教義；而且真如門是理法界，生滅門是事法界，二門不二，是理事無礙的法界，一心是一真法界，這就是圓教的教義。因此，后三種教義能夠統攝《起信論》。然而，頓教統攝《起信論》也只是一種暫時的說法。如果從道理上推論，頓教的含義狹隘，只辨明真性，如何能夠統攝《起信論》呢？如果說因為有真如的含義，所以能夠被頓教所統攝，那麼《起信論》也具有前兩種教義。
【English Translation】 English version: The arising of conditions is without inherent nature, everything is like illusion. This is the meaning of dual illumination in the Perfect Teaching (Round Teaching). Fourth, the Sudden Teaching (Abrupt Teaching) only distinguishes the true nature, which is the meaning of dual negation in the Perfect Teaching. Fifth, the Perfect Teaching clarifies that nature and characteristics are mutually integrated, which is the meaning of simultaneous negation and illumination in the Perfect Teaching. What these three teachings explain is only one mind possessing all dharmas, which is the inconceivable Middle Way of the Perfect Teaching. Therefore, these three teachings all belong to the Perfect Teaching. This is combining the Common Teaching (Through Teaching) and the Distinct Teaching (Separate Teaching) into one Initial Teaching (Beginning Teaching), and opening the Perfect Teaching into three: the Terminal Teaching (Concluding Teaching), the Sudden Teaching, and the Perfect Teaching. The former opens this Initial Teaching into two: the Common Teaching and the Distinct Teaching, while the latter combines the Terminal Teaching, etc., into one Perfect Teaching. Although the opening and combining are different, the Dharma is not different. However, the Awakening of Faith further discusses four from the perspective of transformation methods and five from the perspective of time. Detailed explanations can be found in the Awakening of Faith. If we correlate the following two teachings with the Awakening of Faith, first, we need to define the boundaries. Only the Terminal Teaching uses the gate of birth and death to explain that the Tathagatagarbha (如來藏, the Womb of the Thus Come One) follows conditions to become Alaya-vijnana (阿賴耶, store consciousness), accomplishing the meaning of various defilements and purities. Therefore, it also includes the Sudden Teaching because it has the Tathata (真如, Suchness) gate, revealing the essence that is apart from words, and using words to distinguish virtues. However, although it speaks of two gates, the Tathata gate only briefly reveals the essence of the Dharma. For example, it speaks of delusion and enlightenment, distinguishing between sages and ordinary beings. When discussing defilement, it mentions the two hindrances, three subtle aspects, five volitional activities, and six coarse aspects. When discussing purity, it mentions the two bodies, three great aspects, four faiths, and five practices. It elaborately distinguishes the perfuming of defilement and purity, and extensively explains the stages of the four positions. It speaks of cutting off, proving, understanding, and practicing. However, all worldly and supramundane dharmas are explained in the gate of birth and death. Since the scope and detail are different, the two teachings are judged as being inclusive and primary, respectively. If we correlate the following two teachings, only the following five teachings can encompass the Awakening of Faith. The latter three teachings encompass the Awakening of Faith, referring to the Terminal Teaching, the Sudden Teaching, and the Perfect Teaching. That is to say, the arising of the Tathagatagarbha explained in the Awakening of Faith is the teaching of the Terminal Teaching; the Tathata gate explained is the teaching of the Sudden Teaching; moreover, the Tathata gate is the Dharmadhatu (法界, Dharma Realm) of principle, and the gate of birth and death is the Dharmadhatu of phenomena. The two gates are not two, which is the Dharmadhatu of unobstructed principle and phenomena. The one mind is the one true Dharmadhatu, which is the teaching of the Perfect Teaching. Therefore, the latter three teachings can encompass the Awakening of Faith. However, the Sudden Teaching encompassing the Awakening of Faith is only a temporary statement. If we reason from the principle, the meaning of the Sudden Teaching is narrow, only distinguishing the true nature, how can it encompass the Awakening of Faith? If it is said that because it has the meaning of Tathata, it can be encompassed by the Sudden Teaching, then the Awakening of Faith also has the previous two teachings.
。義亦應前二攝得此論。此唯下以此論為能攝。五教為所攝也。攝前四者。此論備有前四義故。不攝圓者。以四法界中唯有三種。而不明事事無礙。以圓教宗於事事無礙義。既不全故非攝彼。然以義推亦合攝彼。彼文四種統唯一真法界。今論一心之體。正是一真法界。是彼圓教之宗耳。又彼事事得無礙者。皆由真如隨緣故也。故知真如隨緣。是彼事事無礙之由。故得攝也。若以前科望於此義。前文合云正。唯終教兼于頓圓也。◎
起信論疏筆削記卷第二 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第三
長水沙門子璇錄
◎約法生起下二。初標科總示。依詮染者。以凈法是攝末歸本義。今明從本起末。故唯取染。略五重者。廣即十四。今於十四之中類束為五。故云略也。對諸宗者。即前五教也。前以能詮為門。故云約教。此以所詮為門故。云約法也。
二隨文別釋二。初正明五段。五中二三以略分真妄故。云開云明。后二唯約妄論具。顯次第生起故言生也。一心為本源者。為是也。謂此一心。是一切染凈法之根本。其猶水源為萬流之本。更無有法為心之本。故云。唯一心本即源也。經云。諸法所生唯心所現。一切因果世界微塵因心成體。法喻雙顯
【現代漢語翻譯】 現代漢語譯本：
這段文字的意思是說，《起信論》的義理也應該被前述的二教（指頓教和漸教）所涵蓋，因為此論本身就具備前二教的義理。之所以說此論是能攝，而五教（指五種不同的佛教教義）是所攝，是因為此論具備前四教的義理。之所以不涵蓋圓教，是因為在四法界（事法界、理法界、理事無礙法界、事事無礙法界）中，此論只說明瞭三種法界，而沒有闡明事事無礙的道理。圓教以事事無礙為宗旨，因此《起信論》由於不完全具備圓教的義理，所以不能說涵蓋了圓教。然而，從義理上推斷，也應該可以涵蓋圓教，因為圓教的經文說四種法界統統歸於一真法界。而《起信論》所說的一心之體，正是這一真法界，是一切圓教的宗旨。而且，圓教所說的事事無礙，都是由於真如（Tathata，如實、不變的本體）隨緣而產生的。因此，真如隨緣是事事無礙的原因。所以說，《起信論》也可以涵蓋圓教。如果以前面的科判來看待這個義理，那麼前面的經文應該說，只有終教（究竟的教義）兼具頓教和圓教的義理。
《起信論疏筆削記》卷第二 大正藏第44冊 No. 1848 《起信論疏筆削記》
《起信論疏筆削記》卷第三 長水沙門子璇 錄
關於從法生起的下文，分為兩部分。第一部分是標科總示，即總括地揭示綱要。『依詮染者』，因為凈法是攝末歸本的義理，現在要說明的是從本起末，所以只取染法（不清凈的法）。『略五重者』，如果廣說，可以有十四重，現在在十四重之中進行歸類和概括，分為五重，所以說是『略』。『對諸宗者』，就是指前面的五教。前面是以能詮（能表達的）為門徑，所以說是『約教』。這裡是以所詮（所表達的）為門徑，所以說是『約法』。
第二部分是隨文別釋，即隨著經文分別解釋，分為兩部分。第一部分是正式闡明五段。五段中的第二段和第三段，是爲了概括地劃分真妄（真實和虛妄），所以說是『開』和『明』。後面的兩段只是就虛妄而論述，具體地顯示了次第生起，所以說是『生』。『一心為本源者』，『為』是『是』的意思。意思是說，這一心是一切染凈法的根本，就像水源是萬流的根本一樣，再也沒有其他的法可以作為心的根本，所以說是『唯一心本即源也』。經文說：『諸法所生唯心所現，一切因果世界微塵因心成體』，這是法喻雙顯（用比喻和道理兩種方式來闡明）。
【English Translation】 English version:
The meaning should also be encompassed by the preceding two teachings (referring to the Sudden and Gradual teachings), as this treatise itself possesses the principles of the former two. It is said that this treatise is the encompasser, and the five teachings (referring to five different Buddhist doctrines) are the encompassed, because this treatise possesses the principles of the first four teachings. The reason for not encompassing the Perfect Teaching is that, within the Four Dharma Realms (the Realm of Phenomena, the Realm of Principle, the Realm of Non-Obstruction between Phenomena and Principle, and the Realm of Non-Obstruction among Phenomena), this treatise only explains three realms and does not elucidate the principle of non-obstruction among phenomena. The Perfect Teaching takes non-obstruction among phenomena as its tenet. Therefore, since this treatise does not fully possess the principles of the Perfect Teaching, it cannot be said to encompass it. However, inferring from the principles, it should also be able to encompass the Perfect Teaching, because the Perfect Teaching's scriptures state that the four Dharma Realms are all unified into the One True Dharma Realm. And the essence of the One Mind discussed in this treatise is precisely this One True Dharma Realm, which is the tenet of all Perfect Teachings. Moreover, the non-obstruction among phenomena in the Perfect Teaching arises from the Thusness (Tathata, the true and unchanging essence) adapting to conditions. Therefore, Thusness adapting to conditions is the cause of non-obstruction among phenomena. Thus, it can be said that this treatise also encompasses the Perfect Teaching. If we view this principle from the perspective of the preceding classification, then the preceding scripture should say that only the Final Teaching encompasses the principles of both the Sudden and Perfect Teachings.
Commentary on the Awakening of Faith in the Mahayana Treatise, Manuscript Excerpts, Volume 2 T44, No. 1848, Commentary on the Awakening of Faith in the Mahayana Treatise, Manuscript Excerpts
Commentary on the Awakening of Faith in the Mahayana Treatise, Manuscript Excerpts, Volume 3 Recorded by Shramana Zixuan of Changshui
The following two sections concern the arising from the Dharma. The first part is the general indication of the categories, which is a comprehensive outline. 'Relying on the defiled aspects', because the pure Dharma is the principle of gathering the ends and returning to the origin. Now, we are explaining the arising from the origin to the ends, so we only take the defiled aspects (impure dharmas). 'Abbreviating the five levels', if explained extensively, there could be fourteen levels. Now, among the fourteen levels, we categorize and summarize them into five levels, so it is said to be 'abbreviated'. 'Corresponding to the various schools', refers to the preceding five teachings. Previously, the focus was on the expressible (the means of expression) as the gateway, so it was said to be 'according to the teachings'. Here, the focus is on the expressed (the content expressed) as the gateway, so it is said to be 'according to the Dharma'.
The second part is the separate explanation according to the text, which is divided into two parts. The first part is the formal explanation of the five sections. The second and third sections of the five sections are for generally distinguishing between truth and falsehood (reality and illusion), so it is said to be 'opening' and 'clarifying'. The latter two sections only discuss illusion in detail, specifically showing the sequential arising, so it is said to be 'arising'. 'The One Mind is the source', 'is' means 'is'. It means that this One Mind is the root of all defiled and pure dharmas, just as the source of water is the root of all streams. There is no other dharma that can be the root of the mind, so it is said that 'the One Mind alone is the root and the source'. The scripture says: 'All dharmas arise from the mind, and all causal worlds and particles are formed by the mind', which is a dual manifestation of Dharma and metaphor (explaining through both principles and analogies).
。故云本源。華嚴下配教。此是圓教之所宗故。四法界者。如前所列。然四種皆稱法界而界義不同。謂理法名界。界是性義。謂與一切染凈諸法為體性故。事法名界。界是分義。一一事法分限別故。后二法界具性分義可知。義雖有四而體是一故。混四為一。一外無四。故云。統唯一真也。謂寂寥下總萬有以出體。彼曰法界。此曰一心。謂此一心是法之性。故曰法界。隨義立名體元無異。故以一心為法界體。初二句顯德相。寂謂無聲。寥謂無色。虛則中無妄染。曠謂寬遍十方。沖即是深。豎通三際。包即容受一切無餘。博則能入一切咸遍。總該下明該收萬有者。一切法也。萬有不出一心。是故一切全為心性。心性無外攝無不周也。此但意在出體。不在收于萬法。恐存心外之見。故云總該等也。然諸教中皆說萬法一心。而淺深有異。今約五教略為辨之。一愚法聲聞教。假說一心。謂世出世間染凈等法。皆由心造業之所感。推徴則一心之義不成。故云假說。二大乘權教明異熟賴耶以為一心。三界萬法唯識變故。三終教。說如來藏以為一心。識境諸法皆如夢故。四頓教。泯絕染凈以說一心。顯體離言絕諸相故。為破諸數假名一也。五圓教。總該萬有以為一心。事理本末無別異故。如上所說。前二教淺后三教深。於三教中義有淺
深。體唯真性。今之所辨即第五也。注正當此門者。此論所詮理極於是。故上指陳即華嚴經一真法界。但彼以性相俱融。名為法界。此約克指法體故曰一心。圓實之旨以此為異也。體絕有無者。肇公云。欲言其有無狀無名。欲言其無聖以之靈。故下文云。非有非無等。相非生滅者。非不也。相謂無相之相。相即性也。論云。非前際生非后際滅。般若亦云。不生不滅莫窮其始者。莫無窮鞠始初也。既非生滅有為之法。則無能尋鞠盡其初際。然不唯無始。抑亦無終。此但影略。故云無始。此則覆釋前來相非生滅。以非生故無始。非滅故無終。寧見中邊者。邊謂二邊中即中道。二邊既泯中道不存。故云寧見。寧何也。此則覆釋前來體絕有無也。有無即是二邊。前則略舉但言有無。今則具顯故云中邊。注真如門者。彼疏所說即是此中真如門義。然但因以指配。未是正開。次下即明。迷之下即序中逐迷悟而升沈之義。解即初悟。悟即證入也。故經云。無始時來界一切法等。依由此有諸趣及涅槃證得。即斯義也。註文可知。
依心開門者。以論云依一心法有二種門也。真如門者。于中有離言依言。依言之中復有空不空二。具如下說。頓教分者。以此門中說心性不生不滅。乃至離言絕慮等義。故當此教。密說者。如心經云。是
【現代漢語翻譯】 現代漢語譯本： 深。體唯真性（本體是唯一的真性）。現在所辨析的就是第五種含義。註釋正對應這個『門』。這部論所詮釋的道理在這裡達到了極致。所以上面指陳的就是《華嚴經》中的一真法界（宇宙萬物統一的真實境界）。但《華嚴經》以性相俱融（本體和現象相互融合）稱為法界。這裡是著重指法體，所以說一心（唯一的真心）。圓滿真實的宗旨，以此為不同之處。體絕有無（本體超越有和無的對立）的含義是，僧肇大師說：『要說它有，卻無形狀無名稱；要說它無，聖人卻憑藉它而靈驗。』所以下文說：『非有非無』等等。相非生滅（現象不是生滅的）的含義是，不是『不』生滅。相，指的是無相之相，相就是性。論中說：『不是前一瞬間產生，也不是后一瞬間滅亡。』《般若經》也說：『不生不滅，無法窮盡它的起始。』『莫窮其始』就是無法追究到它的最初。既然不是生滅的有為法，那麼就無法尋究窮盡它的初始。然而不僅沒有開始，而且也沒有終結。這裡只是略微提及，所以說『無始』。這則是反過來解釋前面所說的『相非生滅』。因為不是產生，所以沒有開始；因為不是滅亡，所以沒有終結。寧見中邊（哪裡能見到中道和邊見）的含義是，邊，指的是二邊（有和無，生和滅等對立的極端），中，就是中道。二邊既然泯滅，中道也不存在，所以說『寧見』。『寧』是什麼意思呢？這則是反過來解釋前面所說的『體絕有無』。有和無就是二邊。前面是簡略地舉例，只說了有無，現在則是具體地顯現，所以說『中邊』。註釋中的真如門（通過認識真如進入佛法的門徑）的含義，彼疏所說的就是這裡真如門的意義。然而只是憑藉它來指代，還不是真正地開顯。接下來就闡明。『迷』的下面，就是序文中隨著迷惑和覺悟而升沉的意義。『解』就是最初的覺悟，『悟』就是證入。所以經中說：『從無始以來，界的一切法等等。』依靠這個而有諸趣（各種境界）以及涅槃（寂滅的境界）的證得，就是這個意義。註釋中的文字可以理解。
依心開門（依靠一心而開顯法門）的含義是，因為論中說依靠一心法有兩種門。真如門（通過認識真如進入佛法的門徑）的含義是，其中有離言（超越言語的）和依言（依靠言語的）。在依言之中又有空和不空兩種，具體如下文所說。頓教（直指佛性的教法）的分類是，因為這個門中說心性不生不滅，乃至離言絕慮等等意義，所以屬於這種教法。密說（秘密的說法）的例子，比如《心經》說：
【English Translation】 English version: Deep. The substance is the only true nature (tathata). What is being distinguished now is the fifth meaning. The commentary directly corresponds to this 'gate'. The principle explained in this treatise reaches its extreme here. Therefore, what is pointed out above is the One True Dharma Realm (Eka-satya-dharmadhatu) in the Avatamsaka Sutra (Flower Garland Sutra). However, the Avatamsaka Sutra calls it the Dharma Realm because of the mutual fusion of nature and characteristics (lakshana). Here, it emphasizes the substance of the Dharma, so it is called One Mind (Eka-citta). The purpose of perfect reality is different in this respect. The meaning of 'the substance transcends existence and non-existence' is that Master Zhao said: 'If you want to say it exists, it has no shape or name; if you want to say it does not exist, the sage uses it to be efficacious.' Therefore, the following text says: 'Neither existence nor non-existence,' and so on. The meaning of 'characteristics are not subject to birth and death' is not 'not' birth and death. Characteristics refer to the characteristic of no-characteristic, and characteristic is nature. The treatise says: 'It is not born in the previous moment, nor does it perish in the later moment.' The Prajna Sutra also says: 'Neither born nor destroyed, it is impossible to exhaust its beginning.' 'Impossible to exhaust its beginning' means that it is impossible to trace back to its origin. Since it is not a conditioned dharma subject to birth and death, it is impossible to seek and exhaust its initial boundary. However, it not only has no beginning, but also no end. This is only a brief mention, so it is said 'no beginning'. This is a reverse explanation of what was said earlier, 'characteristics are not subject to birth and death.' Because it is not born, it has no beginning; because it is not destroyed, it has no end. The meaning of 'where can one see the middle and the extremes' is that the extremes refer to the two extremes (existence and non-existence, birth and death, etc.), and the middle is the Middle Way. Since the two extremes are extinguished, the Middle Way does not exist, so it is said 'where can one see'. What does 'where' mean? This is a reverse explanation of what was said earlier, 'the substance transcends existence and non-existence.' Existence and non-existence are the two extremes. The previous example was brief, only mentioning existence and non-existence, but now it is specifically revealed, so it is said 'the middle and the extremes'. The meaning of the True Suchness Gate (Tathata-dvara) in the commentary is what the commentary says is the meaning of the True Suchness Gate here. However, it is only using it to refer to it, and it is not truly revealed. The following will explain. Below 'delusion' is the meaning of rising and falling with delusion and enlightenment in the preface. 'Understanding' is the initial enlightenment, and 'enlightenment' is the entry into realization. Therefore, the sutra says: 'From beginningless time, all dharmas of the realm, etc.' Relying on this, there are various realms (gati) and the attainment of Nirvana (extinction), which is this meaning. The text in the commentary can be understood.
The meaning of 'opening the gate based on the mind' is because the treatise says that there are two kinds of gates based on the One Mind Dharma. The meaning of the True Suchness Gate (Tathata-dvara) is that there are those who are beyond words (nirvacana) and those who rely on words (vacana). Among those who rely on words, there are emptiness (sunyata) and non-emptiness (asunya), as described in detail below. The classification of the Sudden Teaching (ekayana) is because this gate says that the nature of the mind is neither born nor destroyed, and even transcends words and thoughts, so it belongs to this teaching. An example of the Secret Teaching (guhya-desana) is the Heart Sutra, which says:
諸法空相不生不滅。不垢不凈不增不減等。即是真如之相。雖明其相而不克顯真如體性。故云密說。理實無異。故今配之。依如來藏下全引論文。顯生滅相也。終教者。詮法窮極非同始教。是衍初門故名終教。今起信論正明此義。以始教下揀顯。以始教中亦說賴耶。而不說是藏性所成。今說性成故。非彼分故。密嚴云。佛說如來藏以為阿賴耶惡慧。不能知藏即賴耶識。
後門謂生滅門也。二義者。論曰。此識有二種義。能攝一切法生一切法。云何為二。一者覺義二者不覺等義。故依此明也。覺義者。論云。所言覺者。謂心體離念。離念相者。等虛空界。即是如來法身等。于中有始覺本覺。本覺復有隨染性凈之異。具如論說。注前真如等者。通前後妨難。或曰前真如門及此覺義。為何不明開義生法。唯於後門后義明生起耶。故此釋之。不變非隨緣。凈相是本覺。反流即始覺也。此上三義並不可說生起染法之理。以義不順故。唯此生滅及不覺義。即可言其生染次也。故前標云。依染法從本起末。而不言凈法從末向本。由是前門。前義不言生起也。不覺義者。論云。所言不覺者。謂不如實知真如法一故。不覺心起而有其念等。于中有根本枝末之異。枝末復有三細六粗。如次所引註文可知。
后義者。即不覺也。
【現代漢語翻譯】 現代漢語譯本 諸法空相，不生不滅，不垢不凈，不增不減等等，這就是真如（Tathata，事物的真實本性）的相。雖然闡明了它的相，卻不能完全顯現真如的體性，所以說是密說。實際上，理體並沒有差異，所以現在將它與如來藏（Tathagatagarbha，如來之胎）相配。下面完全引用論文，來顯現生滅相。終教，是說詮釋佛法的窮極之理，不同於始教。它是衍化初門，所以叫做終教。現在《起信論》（Awakening of Faith）正是闡明這個意義。用始教來揀擇顯現，因為始教中也說阿賴耶識（Alaya-vijñana，藏識），但不說是藏性所成就的。現在說是性成就的，所以不是始教的一部分。密嚴經（Ghanavyuha Sutra）說：『佛說如來藏，卻被愚昧的人認為是阿賴耶識，他們不能理解藏識就是阿賴耶識。』 後門指的是生滅門。二義是指，《論》中說：『此識有兩種含義，能攝持一切法，生起一切法。』什麼是二種含義呢？一是覺義，二是不覺等等義。所以依據這個來闡明。覺義，《論》中說：『所說的覺，是指心體遠離念頭。』遠離念頭的相，等同於虛空界，也就是如來法身等等。其中有始覺和本覺。本覺又有隨染性和性凈的差異，具體如《論》中所說。註釋前面真如等等，是爲了貫通前後，防止產生疑問。或者有人會問，前面的真如門和這裡的覺義，為什麼不明說開義生法，只在後門后義中說明生起呢？所以這裡解釋說，不變不是隨緣，清凈的相是本覺，反流就是始覺。以上這三種含義都不能用來解釋生起染法的道理，因為義理不順。只有這個生滅和不覺義，才可以用來闡述生起染法的次第。所以前面標明說，依據染法從本起末，而不說凈法從末向本。因此，前門和前義不談生起。不覺義，《論》中說：『所說的不覺，是指不如實地了知真如法一的緣故，不覺之心生起，從而產生念頭等等。』其中有根本、枝末的差異。枝末又有三細六粗，具體可以參考依次引用的註文。 后義，就是指不覺。
【English Translation】 English version All dharmas are characterized by emptiness, neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing, etc. This is the characteristic of Suchness (Tathata, the true nature of things). Although its characteristic is elucidated, the essence of Suchness cannot be fully revealed, hence it is called a secret teaching. In reality, there is no difference in principle, so it is now associated with the Tathagatagarbha (the womb of the Tathagata). The following entirely quotes the treatise to reveal the characteristics of arising and ceasing. The Final Teaching refers to the ultimate principle of Dharma, which is different from the Initial Teaching. It is an evolution of the initial gate, hence it is called the Final Teaching. Now, the Awakening of Faith (Mahayana Sraddhotpada Sastra) precisely clarifies this meaning. It uses the Initial Teaching to distinguish and reveal, because the Initial Teaching also speaks of the Alaya-vijñana (store consciousness), but does not say that it is accomplished by the nature of the Tathagatagarbha. Now it is said to be accomplished by nature, so it is not a part of the Initial Teaching. The Ghanavyuha Sutra (Dense Array Sutra) says: 'The Buddha speaks of the Tathagatagarbha, but ignorant people consider it to be the Alaya-vijñana; they cannot understand that the store consciousness is the Alaya-vijñana.' The Later Gate refers to the gate of arising and ceasing. The Two Meanings refer to what the treatise says: 'This consciousness has two meanings, it can encompass all dharmas and generate all dharmas.' What are the two meanings? One is the meaning of enlightenment, and the other is the meaning of non-enlightenment, etc. Therefore, it is explained based on this. The meaning of enlightenment, the treatise says: 'What is meant by enlightenment is that the mind-essence is free from thoughts.' The characteristic of being free from thoughts is equivalent to the realm of empty space, which is the Dharmakaya (Dharma body) of the Tathagata, etc. Among them, there are initial enlightenment and original enlightenment. Original enlightenment also has the differences of following defilement and purity of nature, as described in detail in the treatise. Commenting on the preceding Suchness, etc., is to connect the beginning and the end to prevent questions from arising. Or someone may ask, why do the preceding gate of Suchness and the meaning of enlightenment here not clearly explain the arising of dharmas, but only explain the arising in the Later Gate and the Later Meaning? Therefore, it is explained here that immutability is not conditioned arising, the pure characteristic is original enlightenment, and the reversal of the flow is initial enlightenment. The above three meanings cannot be used to explain the principle of the arising of defiled dharmas, because the meaning is not consistent. Only this arising and ceasing and the meaning of non-enlightenment can be used to explain the order of the arising of defilement. Therefore, it is stated earlier that based on defiled dharmas, it goes from the root to the end, but it does not say that pure dharmas go from the end to the root. Therefore, the Former Gate and the Former Meaning do not talk about arising. The meaning of non-enlightenment, the treatise says: 'What is meant by non-enlightenment is that one does not truly know the oneness of Suchness-Dharma, so the mind of non-enlightenment arises, and thus thoughts, etc., arise.' Among them, there are fundamental and branch-end differences. The branch-ends also have the three subtle and six coarse, which can be found in the successively cited commentaries. The Later Meaning refers to non-enlightenment.
依此不覺起業等相。此三屬本識位對後事識。六粗名之為細。故論云。複次依不覺故生三種相。與彼不覺相應不離等。業相者。約動作為因二義得名。故論云。一者無明業相以依不覺故心動。說名為業。覺則不動。動則有苦果不離因故。轉相者。前之業相轉至此位。為能見故。故論云二者。能見相。以依動故。能見不動則無見。現相者。以依能緣之心。帶起所緣之境故。論云。三者境界相。以依能見故。境界妄現。離見則無境界。注自體等者。以唯識說有漏識。自體生時轉似二分。似能緣相名為見分。似所緣相名為相分。雖文異而義同故。今注配自體。即自證分也。即唯識下配教。齊業相者。彼說諸法生起。但依賴耶以為其本。故名此識為總報主。一切種子根身器界。皆此識變。仍獨說此以為所熏。熏成種已後起現行。皆依此識故云生起本也。以彼下出所以緣。以彼宗未說一心是真如生滅二門之源。以留之於終教說故。若盡說已。何分權實耶。故說等者以不知真如即心故。說無知無覺凝然不變者。說此無知覺體。堅如玉石。不可受熏。以不是可熏性故。既不受熏。焉能隨緣。由是但執真如不變。不許隨緣也。但說等者。既不許真如隨緣成諸染凈故。說賴耶為生滅本。由是明法生起但齊業相也。縱轉等者。以彼所說轉第
【現代漢語翻譯】 現代漢語譯本 依此，在不覺的狀態下，逐漸產生業相等現象。這三種相屬於本識（Alaya-vijñāna，根本識）的層面，對應於後來的事識（意識）。這六種粗顯的現象被稱為『細』。因此，《大乘起信論》中說：『複次，依不覺故，生三種相，與彼不覺相應不離等。』 業相，從動作作為原因的角度，可以從兩個方面來理解。因此，《大乘起信論》中說：『一者，無明業相，以依不覺故，心動，說名為業。』覺悟則不動，動則有苦果，因為果不離因。轉相，是之前的業相轉變到這個階段，成為能見的主體。因此，《大乘起信論》中說：『二者，能見相，以依動故，能見，不動則無見。』現相，是依靠能緣的心，而顯現出所緣的境界。因此，《大乘起信論》中說：『三者，境界相，以依能見故，境界妄現，離見則無境界。』 註釋中提到的『自體等』，是因為唯識宗認為有漏識（受污染的意識）在自體產生時，會轉變成類似於兩種部分：類似於能緣之相的部分稱為見分，類似於所緣之相的部分稱為相分。雖然文字表達不同，但意義相同。現在註釋中將『自體』對應于自證分（Svasamvedana）。 『即唯識下配教，齊業相者』，意思是唯識宗認為諸法的生起，完全依賴於阿賴耶識（Ālaya-vijñāna）作為其根本，因此稱這個識為總報主（一切果報的總負責人）。一切種子、根身、器界，都是這個識所變現的。仍然單獨說這個識是所熏習的對象，因為熏習形成種子之後，產生現行，都依賴於這個識，所以說是生起的根本。 『以彼下出所以緣』，意思是說明這樣說的原因。因為唯識宗沒有說一心是真如（Tathātā，如如）生滅二門的根源，而是將這個說法留到終教（最終的教義）中去說。如果全部都說完了，又怎麼區分權教（方便教法）和實教（真實教法）呢？ 『故說等者』，因為不瞭解真如就是心，所以說無知無覺，凝然不變。說這種無知覺的本體，堅硬如玉石，不可接受熏習，因為它不是可以被熏習的性質。既然不能接受熏習，又怎麼能隨緣呢？因此，只是執著于真如不變，不承認真如隨緣。 『但說等者』，既然不承認真如隨緣而成就各種染污和清凈的現象，所以說阿賴耶識是生滅的根本。因此，說明諸法的生起只到業相的階段。 『縱轉等者』，因為唯識宗所說的轉變第八識（阿賴耶識）...
【English Translation】 English version Accordingly, due to non-awakening, the appearances of karma and other phenomena gradually arise. These three aspects belong to the level of the Alaya-vijñāna (fundamental consciousness), corresponding to the later active consciousness (consciousness). These six coarse phenomena are called 'subtle'. Therefore, the Awakening of Faith in the Mahayana states: 'Furthermore, based on non-awakening, three aspects arise, corresponding to and inseparable from that non-awakening.' The karma aspect, from the perspective of action as a cause, can be understood in two ways. Therefore, the Awakening of Faith in the Mahayana states: 'First, the karma aspect of ignorance, because based on non-awakening, the mind moves, and this is called karma.' Awakening means no movement; movement means suffering results, because the result is inseparable from the cause. The transforming aspect is the transformation of the previous karma aspect to this stage, becoming the subject of seeing. Therefore, the Awakening of Faith in the Mahayana states: 'Second, the aspect of the seer, because based on movement, there is seeing; without movement, there is no seeing.' The appearing aspect is the manifestation of the object of perception based on the mind that is capable of perceiving. Therefore, the Awakening of Faith in the Mahayana states: 'Third, the aspect of the realm of objects, because based on the seer, the realm of objects falsely appears; without the seer, there is no realm of objects.' The 'self-nature, etc.' mentioned in the commentary is because the Yogācāra school believes that when defiled consciousness (contaminated consciousness) arises in its self-nature, it transforms into something similar to two parts: the part similar to the aspect of the perceiver is called the seeing-part, and the part similar to the aspect of the perceived is called the object-part. Although the wording is different, the meaning is the same. Now, in the commentary, 'self-nature' corresponds to Svasamvedana (self-awareness). 'That is, the teaching below corresponds to the Yogācāra school, up to the karma aspect', meaning that the Yogācāra school believes that the arising of all dharmas completely depends on the Ālaya-vijñāna as its root. Therefore, this consciousness is called the 'Lord of Total Retribution' (the total responsible party for all karmic retributions). All seeds, roots, bodies, and realms are transformations of this consciousness. It is still said that this consciousness alone is the object of being perfumed, because after perfuming forms seeds, the arising of actual phenomena depends on this consciousness. Therefore, it is said to be the root of arising. 'Below, the reason for this is given', meaning to explain the reason for saying this. Because the Yogācāra school does not say that the one mind is the source of the two gates of Tathātā (suchness), arising and ceasing, but leaves this statement to be said in the final teaching. If everything is said completely, how can the expedient teaching and the true teaching be distinguished? 'Therefore, it is said, etc.', because they do not understand that Tathātā is the mind, they say that it is unknowing, unfeeling, solidified, and unchanging. They say that this unknowing and unfeeling essence is as hard as jade, incapable of being perfumed, because it is not a perfumable nature. Since it cannot be perfumed, how can it accord with conditions? Therefore, they only cling to the unchanging Tathātā and do not admit that Tathātā accords with conditions. 'But it is said, etc.', since they do not admit that Tathātā accords with conditions to accomplish various defiled and pure phenomena, they say that the Ālaya-vijñāna is the root of arising and ceasing. Therefore, it is explained that the arising of dharmas only reaches the stage of the karma aspect. 'Even if it transforms, etc.', because the Yogācāra school says that the eighth consciousness (Ālaya-vijñāna) transforms...
八為大圓鏡智。第七為平等性智。第六為妙觀察智。前五為成所作智。根本既唯生滅。成智亦是有為。理是無為不得相即。如镕金範土各成其器。豈得相即耶。故詮法下結成可知。
最後者。即現相也。六粗是事識位。涉于外塵其相顯著。總名為粗。故論云。以有境界緣故。復生六種相智。分別境界者智相也。以有外境牽起內心。令其分別是好是惡等故。論云。一者智相。依于境界。心起分別。愛與不愛故生苦樂者。因前分別遂起苦樂覺心故。論云。二者相續相。依于智故。生其苦樂覺心。起念相應不斷故。著苦樂者。執前苦樂取之為實故。論云。三者執取相。依于相續緣念境界。住持苦樂心起著故。計名字者。以執取實故。聞名總相便生瞋喜等。故論云。四者計名字相。依于妄執分別假名言相故。造業者。以貪瞋盛故。發動身口造諸善惡不動等業。故論云。五者起業相。依于名字尋名取著造種種業故。受報者。謂業累既成牽至苦果如繩所繫不自在故。故論云。六者業系苦相。以依業受果不自在故。二乘下對教淺深。第三者。是我執俱生。二乘教中說。斷此者名為我空。故人天等者。以彼教中但明善惡業緣受報好醜故。當造業而不知業從何生故。詮法分齊不到第四。
若取下二別示也。血脈相承者。但約
【現代漢語翻譯】 現代漢語譯本 八識轉為大圓鏡智（Adarsha-jnana，如鏡子般反映一切事物的智慧）。第七識轉為平等性智（Samata-jnana，認識到一切事物平等性的智慧）。第六識轉為妙觀察智（Pratyavekshanajnana，能夠精妙地觀察和辨別事物的智慧）。前五識轉為成所作智（Krityanushthana-jnana，成就一切應作之事的智慧）。根本識既然是生滅變化的，那麼成就的智慧也是有為法（有條件的、會變化的）。真如理體是無為法（無條件的、不變的），不能說它們是完全相同的。就像用金子和泥土分別製作器皿，各自成形，怎麼能說它們是相同的呢？所以，『詮法』之後總結說這是可以理解的。
最後一種，就是現相（現象）。六粗（六種粗顯的相）是事識（與事物相關的意識）的層面，涉及外在的塵境，其相狀非常明顯，總稱為『粗』。所以，《論》中說：『因為有境界的緣故，又產生六種相智，分別境界的是智相（智慧之相）。』因為有外在的境界牽動內心的活動，使內心分別什麼是好什麼是壞等等。所以，《論》中說：『一者智相（智慧之相），依于境界，心起分別，愛與不愛，故生苦樂。』因為之前的分別，就產生了苦樂的感受。所以，《論》中說：『二者相續相（相續之相），依于智故，生其苦樂覺心，起念相應不斷故。』執著于苦樂，就是執取之前的苦樂，認為它是真實的。所以，《論》中說：『三者執取相（執取之相），依于相續緣念境界，住持苦樂心起著故。』計較名字，是因為執取為實有，聽到名稱總相，便產生嗔恨或喜悅等情緒。所以，《論》中說：『四者計名字相（計名字之相），依于妄執分別假名言相故。』造業，是因為貪婪和嗔恨強烈，發動身口意，造作各種善惡不動等業。所以，《論》中說：『五者起業相（起業之相），依于名字尋名取著造種種業故。』受報，是指業力積累完成，牽引到痛苦的結果，就像被繩子束縛一樣不自由。所以，《論》中說：『六者業系苦相（業系苦之相），以依業受果不自在故。』二乘以下，是對比教義的深淺。第三種，是我執俱生（與生俱來的我執）。二乘（聲聞乘和緣覺乘）的教義中說，斷除這種我執就叫做我空（無我）。所以，人天等，是因為他們的教義中只說明善惡業緣導致的受報好壞。當造業的時候，卻不知道業是從哪裡產生的。詮釋佛法的界限達不到第四種。
如果取以下兩種來分別說明。血脈相承，只是關於...
【English Translation】 English version The eighth consciousness transforms into the Great Perfect Mirror Wisdom (Adarsha-jnana, the wisdom that reflects all things like a mirror). The seventh consciousness transforms into the Wisdom of Equality (Samata-jnana, the wisdom that recognizes the equality of all things). The sixth consciousness transforms into the Wonderful Discriminating Wisdom (Pratyavekshanajnana, the wisdom that can exquisitely observe and distinguish things). The first five consciousnesses transform into the Wisdom of Accomplishing Activities (Krityanushthana-jnana, the wisdom that accomplishes all that should be done). Since the fundamental consciousness is subject to arising and ceasing, the wisdom of accomplishment is also conditioned (impermanent). The principle of Suchness (Tathata) is unconditioned (permanent), so they cannot be said to be completely identical. It's like using gold and clay to make vessels, each taking its own form; how can they be said to be the same? Therefore, after 'explaining the Dharma,' it is concluded that this is understandable.
The last one is the appearance of phenomena. The six coarse aspects are the level of consciousness related to objects, involving external dust realms, and their appearances are very obvious, collectively called 'coarse.' Therefore, the Treatise says: 'Because there are realms, six kinds of wisdom-aspects arise, and the wisdom-aspect that distinguishes realms is the aspect of wisdom.' Because external realms stir up inner activities, causing the mind to distinguish what is good and what is bad, etc. Therefore, the Treatise says: 'First is the wisdom-aspect, which relies on realms, and the mind arises with discrimination, love and non-love, thus producing suffering and joy.' Because of the previous discrimination, the feeling of suffering and joy arises. Therefore, the Treatise says: 'Second is the aspect of continuity, which relies on wisdom, giving rise to the feeling of suffering and joy, and thoughts arise in correspondence without ceasing.' Attachment to suffering and joy is grasping the previous suffering and joy, considering it to be real. Therefore, the Treatise says: 'Third is the aspect of grasping, which relies on the continuous contemplation of realms, and the mind dwells on suffering and joy, giving rise to attachment.' Calculating names is because of grasping as real, and upon hearing the name of a general characteristic, emotions such as hatred or joy arise. Therefore, the Treatise says: 'Fourth is the aspect of calculating names, which relies on false grasping and distinguishing false names and words.' Creating karma is because greed and hatred are strong, motivating body, speech, and mind to create various good, evil, and immovable karmas. Therefore, the Treatise says: 'Fifth is the aspect of arising karma, which relies on names, seeking names and grasping, creating various karmas.' Receiving retribution refers to the accumulation of karmic force, leading to painful results, like being bound by a rope and not being free. Therefore, the Treatise says: 'Sixth is the aspect of karmic bondage and suffering, which relies on karma and receiving results without freedom.' The following part, 'Two Vehicles,' contrasts the depth of the teachings. The third is the innate self-attachment. The teachings of the Two Vehicles (Shravakayana and Pratyekabuddhayana) say that eliminating this self-attachment is called selflessness (Anatta). Therefore, 'humans and gods, etc.' is because their teachings only explain the good and bad results of good and evil karma. When creating karma, they do not know where the karma comes from. The scope of explaining the Dharma does not reach the fourth.
If we take the following two to explain separately. Bloodline inheritance is only about...
迷本一心。邐迤生起不斷絕義。更不旁說真如本覺故。云一向等。略八重者。廣則十四。故以真如門及覺義。非是生起倫次故。生滅門不覺義。全體是業相故。智相相續皆法執故。執取計名皆我執故。由是相從略成八也。
四中文三。一總明所被。一切下此約畢竟。兼正合論。故皆被也。故涅槃經云。凡是有心定當作佛圓覺云。有性無性齊成佛道。又云。譬如大海不讓小流。乃至蚊虻及阿修羅飲其水者。鹹得充足。金剛經說。發菩提心人令度四生九類。皆入無餘涅槃。若其定有不成佛者。何勞發此心耶。以一切眾生皆本有佛性。但得聞之無不獲益。謂宿機深者悟入。淺者信解。都無宿種者。亦皆熏成圓頓種子。如華嚴經食金剛喻。不同下揀權教。彼說定性二乘性定無改。況至無餘位中身智俱盡。誰為修行無性之人。無其善種。善種既無憑何修進。以此判之。俱非所被。然彼但約即。今長時而論故不統收。亦是留在實教中說也。
然一切下二約三聚辨。然有三說。如小乘即以五無間業眾生為邪定。以學無學人為正定。以餘漏無漏人為不定。權教以無種性人為邪。以菩薩為正。以不定性人為不定。終教以一切異生為邪。三賢為正。十信為不定。今依后說。此論下正為可知。兼為邪定者。但得見聞自然成種。他
【現代漢語翻譯】 現代漢語譯本：迷失於根本一心，連續不斷地產生各種念頭，這就是『不斷絕義』。因為沒有直接闡述真如（Tathata，事物的真實本性）和本覺（original enlightenment，本初的覺悟），所以說是『一向等』。這裡省略了八重，如果詳細展開則有十四重。因此，真如門和覺義，並非是生起的次第。生滅門的不覺義，全體都是業相（karma-image，由行為產生的印象），智相（wisdom-image，智慧的表象）的相續都是法執（attachment to dharma，對法的執著），執取和計名都是我執（attachment to self，對自我的執著）。由於這些相互關聯，所以簡略地形成了八重。
四段文字中包含三個部分。第一部分總的說明了所教化的對象。『一切下此約畢竟』，這是從究竟的角度，兼顧正面和反面的論述，所以一切眾生都包含在內。因此，《涅槃經》（Nirvana Sutra）說：『凡是有心的，必定能夠成佛。』《圓覺經》（Perfect Enlightenment Sutra）說：『有佛性和沒有佛性的，最終都能成就佛道。』又說：『譬如大海，不拒絕細小的河流，乃至蚊子、螞蟻和阿修羅（Asura，一種神道生物）飲用其中的水，都能得到滿足。』《金剛經》（Diamond Sutra）說：『發菩提心（Bodhicitta，覺悟之心）的人，要使四生（four kinds of birth，四種生命形式：胎生、卵生、濕生、化生）九類（nine kinds of beings，九類眾生）都進入無餘涅槃（Nirvana without remainder，沒有剩餘的涅槃狀態）。』如果真的有不能成佛的，又何必發這個菩提心呢？因為一切眾生本來就具有佛性（Buddha-nature，成佛的潛能），只要聽聞佛法，沒有不得益處的。宿世根機深厚的，能夠領悟而入道；根機淺薄的，能夠信受而理解。即使是沒有宿世善根的，也都能熏習成圓頓（perfect and immediate，圓滿而直接）的種子。如同《華嚴經》（Avatamsaka Sutra）中食用金剛的比喻。『不同下揀權教』，這裡是揀擇權教（expedient teaching，方便教法）。權教認為，定性二乘（those of fixed vehicle of Hearers and Solitary Buddhas，聲聞和緣覺的固定根性）的根性是無法改變的。何況到了無餘涅槃的境界，身和智慧都已滅盡，誰來為沒有佛性的人修行呢？沒有善的種子，憑藉什麼來修習進步呢？以此來判斷，他們都不屬於被教化的對象。然而，權教只是就當下而言，而現在是從長遠的時間來論述，所以不全部包含在內，也是留在實教（true teaching，真實教法）中來說的。
『然一切下二約三聚辨』，第二部分從三聚（three groups，三類）來辨別。這裡有三種說法。如小乘（Hinayana，小乘佛教）認為，造作五無間業（five heinous crimes，五種極惡罪行）的眾生屬於邪定（wrongly destined，註定錯誤），有學（those still learning，還在學習的人）和無學（those who have completed learning，已經完成學習的人）的人屬於正定（rightly destined，註定正確），其餘有煩惱和無煩惱的人屬於不定（undecided，不確定）。權教認為，沒有種性的人屬於邪定，菩薩（Bodhisattva，立志成佛的修行者）屬於正定，不定性的人屬於不定。終教（ultimate teaching，最終教法）認為，一切凡夫異生屬於邪定，三賢（three levels of worthies，三賢位）屬於正定，十信（ten faiths，十信位）屬於不定。現在依照最後一種說法。『此論下正為可知』，這部論典所教化的對象是可以知道的。兼顧邪定的人，只要能夠見聞佛法，自然就能種下成佛的種子。他人
【English Translation】 English version: Being lost in the fundamental One Mind, continuously arising thoughts are what is meant by 'uninterrupted meaning.' Because it does not directly explain the Tathata (the true nature of things) and original enlightenment, it is called 'uniformly and so on.' Here, eight layers are omitted; if elaborated, there would be fourteen. Therefore, the Gate of Suchness and the meaning of enlightenment are not the order of arising. The non-enlightenment meaning of the Gate of Birth and Death is entirely the karma-image (impression produced by actions). The continuity of the wisdom-image (representation of wisdom) is all attachment to dharma (teachings). Grasping and naming are all attachment to self. Due to these interrelationships, they are briefly formed into eight.
The four sections of text contain three parts. The first part generally explains the objects to be taught. 'Everything below this is about the ultimate,' which is from the ultimate perspective, considering both positive and negative aspects, so all beings are included. Therefore, the Nirvana Sutra says: 'All who have minds will surely become Buddhas.' The Perfect Enlightenment Sutra says: 'Those with and without Buddha-nature will all achieve the Buddha path.' It also says: 'Like the great ocean, it does not reject small streams, and even mosquitoes, ants, and Asuras (a type of deity) who drink its water will be satisfied.' The Diamond Sutra says: 'Those who generate Bodhicitta (the mind of enlightenment) should lead the four kinds of birth (womb-born, egg-born, moisture-born, and transformation-born) and nine kinds of beings (nine categories of sentient beings) into Nirvana without remainder (complete cessation of suffering).' If there were truly those who could not become Buddhas, why bother generating this Bodhicitta? Because all beings inherently possess Buddha-nature (the potential for enlightenment), as long as they hear the Dharma, none will fail to benefit. Those with deep roots from past lives can awaken and enter the path; those with shallow roots can believe and understand. Even those without past good seeds can be熏習 (influenced) to form perfect and immediate seeds. This is like the analogy of eating vajra (indestructible substance) in the Avatamsaka Sutra. 'Different below selects expedient teachings,' which is to distinguish expedient teachings. Expedient teachings believe that the nature of those of fixed vehicle of Hearers and Solitary Buddhas cannot be changed. Moreover, in the state of Nirvana without remainder, both body and wisdom are extinguished, who will cultivate for those without Buddha-nature? Without good seeds, what can they rely on to cultivate and progress? Judging by this, they are not included among those to be taught. However, expedient teachings only refer to the present, while now we are discussing it from a long-term perspective, so it is not entirely included, and it is also left to be discussed in the true teaching.
'However, everything below distinguishes based on the three groups,' the second part distinguishes based on the three groups. There are three views here. For example, the Hinayana (Small Vehicle) believes that beings who commit the five heinous crimes (five unpardonable offenses) belong to the wrongly destined, those still learning and those who have completed learning belong to the rightly destined, and the rest with and without afflictions belong to the undecided. Expedient teachings believe that those without Buddha-nature belong to the wrongly destined, Bodhisattvas (enlightenment beings) belong to the rightly destined, and those of uncertain nature belong to the undecided. The ultimate teaching believes that all ordinary beings belong to the wrongly destined, the three levels of worthies belong to the rightly destined, and the ten faiths belong to the undecided. Now we follow the last view. 'The objects taught by this treatise below are knowable,' the objects taught by this treatise can be known. Those who are wrongly destined, as long as they can see and hear the Dharma, will naturally plant the seeds of Buddhahood. Others
時顯發必至解脫。故法華系殊。涅槃毒鼓。華嚴有八難。頓超之說。又云。設有不生信樂。亦成善根無空過者。乃至究竟入于涅槃。此明雖謗墮惡由聞。歷耳終醒悟。故下論云。為令眾生離一切苦。得究竟樂。皆此類也。兼正定者。論云。為欲解釋如來根本之義。令諸眾生至解不謬故。疏配三賢故當正定也。
準此下據五性說。然五性之說。權實共出前教義中。判為未了者。約彼定執三無二有。故名為權。今說被教。故須約性。性雖說五俱為所被。非同權宗定執有無也。正被下可知。兼余性者。二乘及無種性也。以二乘人實無定性。雖亡分段然有變易之身。但得聞斯教決定迴心。涅槃說四果及緣覺極遲。經八六四二萬十千劫。如次迴心。猶如醉人醒有遲速。三昧酒醒亦復如是。故楞伽云。三昧酒所醉。乃至劫不覺。酒消然後覺。得佛無上身。無性之人但無善性。若聞斯教善種自成。遇緣發起必當成佛。楞伽經說二種闡提。一大悲菩薩。二斷善根者。佛說二中。永不入者唯大悲菩薩。應知斷善根者聞經獲悟。后必得入。涅槃經中具有此說。今此論云。謂示修習止觀。對治凡夫二乘心過故。其中義含定性無性。故下文云。對治二乘不起大悲狹劣心過。遠離凡夫不修善根。且不起大悲豈非定性耶。不修善根豈非無性耶
【現代漢語翻譯】 現代漢語譯本：當『時』機顯現，『發』心修行，『必』然『至』于『解脫』。因此，《法華經》的教義非常殊勝，如同《涅槃經》的毒鼓，聽聞者皆能得度。《華嚴經》中有八難之說，但也有頓悟超脫的說法。經中又說：『即使有人不生信樂，也能成就善根，不會空過，最終進入涅槃。』這說明即使是誹謗而墮入惡道的人，由於聽聞佛法，經過一段時間后終會醒悟。所以下文的論述說：『爲了讓眾生脫離一切痛苦，得到究竟的快樂。』都是此類情況。『兼正定者』，論中說：『爲了解釋如來根本的意義，使眾生達到解脫而不產生謬誤。』疏文將此與三賢位（菩薩修行過程中的三個階段）相配，因此應當屬於正定聚（必定證悟的眾生）。 根據以上經文，下面將依據五性（聲聞、緣覺、菩薩、不定性、無性）進行說明。然而，五性之說，權教（方便教法）和實教（真實教法）都有提及，之前的教義中將其判為不了義（未究竟的教義），是因為他們執著於三無二有（認為只有聲聞、緣覺、菩薩三種根性，而沒有不定性和無性兩種根性），所以稱為權教。現在所說的被教（被教化的對象），所以需要依據五性。五性雖然都說是被教化的對象，但不同於權教那樣執著于有無。『正被下可知』，這部分內容可以理解。『兼余性者』，指的是二乘（聲聞、緣覺）以及無種性的人。因為二乘人實際上沒有固定的根性，雖然沒有了分段生死（輪迴中的生死），但還有變易生死（菩薩修行過程中的微細生死）。只要聽聞此教法，必定會迴心向大乘。 《涅槃經》中說，聲聞四果和緣覺迴心向大乘的時間極遲，需要經過八萬、六萬、四萬、二萬、一萬劫的時間，像醉酒的人醒來有快有慢一樣。三昧之酒醒來也是如此。所以《楞伽經》說：『被三昧之酒所醉，乃至經歷劫數也不覺醒，酒醒之後才能覺悟，得到佛的無上之身。』無性之人只是沒有善性，如果聽聞此教法，善的種子自然成就，遇到因緣發起，必定能夠成佛。《楞伽經》中說了兩種闡提（斷善根的人），一種是大悲菩薩，一種是斷了善根的人。佛說在這兩種人中，永遠不能進入涅槃的只有大悲菩薩。應當知道斷了善根的人聽聞佛經后獲得覺悟，以後必定能夠進入涅槃。《涅槃經》中具有這種說法。現在此論中說：『這是爲了開示修習止觀，對治凡夫和二乘的心過。』其中的含義包含了定性和無性。所以下文說：『對治二乘不起大悲心的狹隘心過，遠離凡夫不修善根的過失。』且不起大悲心，難道不是定性嗎？不修善根，難道不是無性嗎？
【English Translation】 English version: When the 'time' manifests, 'initiate' practice, 'certainly' 'reach' 'liberation'. Therefore, the teachings of the Lotus Sutra are especially supreme, like the poison drum of the Nirvana Sutra, all who hear it can be delivered. The Avatamsaka Sutra speaks of the eight difficulties (eight conditions that make it difficult to encounter the Dharma), but also has the teaching of sudden enlightenment and transcendence. The sutra also says: 'Even if someone does not generate faith and joy, they can still accomplish good roots, and will not pass by in vain, eventually entering Nirvana.' This explains that even those who slander and fall into evil paths, due to hearing the Dharma, will eventually awaken after a period of time. Therefore, the following discussion says: 'In order to liberate sentient beings from all suffering and attain ultimate happiness.' All of these are similar situations. 'Including those with fixed destiny', the treatise says: 'In order to explain the fundamental meaning of the Tathagata, so that sentient beings can reach liberation without generating errors.' The commentary associates this with the Three Worthies (three stages in the bodhisattva path), therefore it should belong to the fixed destiny group (sentient beings who are certain to attain enlightenment). Based on the above sutras, the following will be explained according to the five natures (Śrāvaka, Pratyekabuddha, Bodhisattva, Indeterminate nature, No nature). However, the teaching of the five natures is mentioned in both provisional (expedient teachings) and real (true teachings) doctrines. In previous doctrines, it was judged as incomplete (not ultimate teachings) because they were attached to the three absences and two presences (believing that there are only three natures of Śrāvaka, Pratyekabuddha, and Bodhisattva, and not the two natures of indeterminate and no nature), so it is called provisional teaching. What is now being said about being taught (the objects being taught), therefore it needs to be based on the five natures. Although all five natures are said to be objects of being taught, they are different from the provisional teachings that are attached to existence or non-existence. 'The directly taught can be understood below', this part can be understood. 'Including those with remaining natures', refers to the Two Vehicles (Śrāvaka and Pratyekabuddha) and those without nature. Because people of the Two Vehicles actually do not have a fixed nature, although they have eliminated the segmented birth and death (birth and death in samsara), they still have transformational birth and death (subtle birth and death in the bodhisattva path). As long as they hear this teaching, they will definitely turn their minds towards the Mahayana. The Nirvana Sutra says that it takes an extremely long time for the Śrāvaka four fruits and Pratyekabuddha to turn their minds towards the Mahayana, requiring eighty thousand, sixty thousand, forty thousand, twenty thousand, ten thousand kalpas, just like drunk people waking up quickly or slowly. The awakening from the samadhi wine is also the same. Therefore, the Lankavatara Sutra says: 'Intoxicated by the samadhi wine, even after kalpas they do not awaken, only after the wine wears off can they awaken, and attain the unsurpassed body of the Buddha.' People without nature simply do not have good nature, if they hear this teaching, the seeds of goodness will naturally be accomplished, and when the conditions arise, they will definitely be able to become Buddhas. The Lankavatara Sutra speaks of two types of icchantikas (those who have severed their roots of goodness), one is the bodhisattva of great compassion, and the other is those who have severed their roots of goodness. The Buddha said that among these two types of people, only the bodhisattva of great compassion can never enter Nirvana. It should be known that those who have severed their roots of goodness will gain enlightenment after hearing the sutras, and will definitely be able to enter Nirvana in the future. The Nirvana Sutra contains this statement. Now this treatise says: 'This is in order to reveal the practice of cessation and contemplation, to counteract the mental faults of ordinary people and the Two Vehicles.' The meaning within it includes fixed nature and no nature. Therefore, the following text says: 'To counteract the narrow-minded fault of the Two Vehicles not generating great compassion, and to stay away from the fault of ordinary people not cultivating good roots.' Moreover, not generating great compassion, is this not fixed nature? Not cultivating good roots, is this not no nature?
。當知實教雖說五性。然非定五俱為所被。
又因下三別指下文。別明所被者。一論所被不出三根。說有通別。通則不分論文。但上中下根依之總入。別則立義解釋兩分被上根。悟入修行信心分被中根。勸修利益分被下根。然上根不必聞中下之法。下根必兼聞中上之法。中根可知。此說猶是別中之通。若更細論。兼約地位所配。則立義分及解釋分中。顯示正義對治邪執。被三賢菩薩為上根。悟入分別發趣道相。被十信滿心為中根。修行信心分已下論文。被十信住心入心為下根。又就十信位中。自有三根之異。謂以十信滿心為上根。此則如上所配。以十信住心為中根。此依第四分中。四種信心及四種修行悟入。以十信初心為下根。就此下根復有三種。謂以四行之後止觀之前。一段論文被下根。悟入以止觀一門被中根。以勸生凈土一門被上根。其勸修利益一分。總策前三。因緣一分但明論起由致。故於此分不別明。被如下疏配。
五中初總標。能詮教體者。通明諸佛教法。乃至此論以何為體。而能詮顯無量事理。今且略以四門解釋。
二別釋有四。初隨相者。謂約六塵境相以出體故。名句文者。即聲上屈曲詮表是假非實。屬不相應行所攝。故論云。一名二名多名。是曰名身。一句二句多句名。曰句身。
【現代漢語翻譯】 現代漢語譯本：應當知道真實教義雖然說了五種根性（五性各指：聲聞種性，緣覺種性，菩薩種性，不定種性，無性），但並非確定這五種根性都作為被教化的對象。
又因為下文的三種類別分別指向下文，特別說明被教化的對象。一部論典所教化的對象不出三種根器（上根，中根，下根），有總括和分別兩種說法。總括來說，不區分論文的段落，只是上、中、下三種根器的人都依此總括地進入。分別來說，確立義理和解釋兩部分是教化上根之人，悟入修行信心部分是教化中根之人，勸修利益部分是教化下根之人。然而上根之人不一定需要聽聞中、下根之人的法，下根之人必定兼聽中、上根之人的法，中根之人可以瞭解。這種說法仍然是分別中的總括。如果更細緻地討論，兼顧地位的分配，那麼在立義部分和解釋部分中，顯示正義，對治邪執，是教化三賢菩薩（三賢指十住、十行、十回向）作為上根之人；悟入分別，發起趨向道相，是教化十信滿心（十信指信心住、念心住、精進心住、慧心住、定心住、不退心住、護法心住、迴向心住、戒心住、願心住）作為中根之人；修行信心部分以下的論文，是教化十信住心入心（十信）作為下根之人。而且在十信位中，自身也有上、中、下三種根器的差異。以十信滿心作為上根，這就像上面所分配的那樣。以十信住心作為中根，這是依據第四部分中，四種信心和四種修行來悟入。以十信初心作為下根。就這種下根又分為三種，即在四行（四行指佈施行、持戒行、忍辱行、精進行）之後，止觀（止觀指止息一切外緣，專心修習禪定；觀是觀察思維修習）之前，有一段論文是教化下根之人；悟入以止觀這一法門教化中根之人；以勸生凈土這一法門教化上根之人。勸修利益這一部分，總括地策勵前面三種根器的人。因緣這一部分只是說明論典產生的緣由，因此在這一部分不分別說明被教化的對象，就像疏鈔所分配的那樣。
五種解釋中，首先總標，能詮教體，是普遍說明諸佛的教法，乃至這部論典以什麼作為本體，而能夠詮釋顯現無量的事理。現在姑且用四種門來解釋。
第二是分別解釋，共有四種。首先是隨相門，是說依據六塵（色、聲、香、味、觸、法）的境相來闡述本體，因此稱為隨相門。名句文，就是聲音上的屈曲，用來詮釋表達，是虛假的而不是真實的，屬於不相應行法所攝。所以論典中說：『一個名稱、兩個名稱、多個名稱，這叫做名身。一個句子、兩個句子、多個句子，叫做句身。』
【English Translation】 English version: It should be known that although the true teachings speak of the five natures (the five natures refer to: Śrāvakayāna-gotra, Pratyekabuddhayāna-gotra, Bodhisattvayāna-gotra, Aniyata-gotra, and Agotraka), it is not certain that all five natures are the objects of teaching.
Moreover, the three categories below specifically point to the following text, specifically explaining the objects of teaching. A treatise's teaching does not go beyond three capacities (superior, intermediate, and inferior), with general and specific explanations. Generally speaking, it does not distinguish the sections of the treatise, but the superior, intermediate, and inferior capacities all enter into it in a general way. Specifically speaking, establishing the meaning and explaining the two parts are to teach those of superior capacity; the part of realizing and cultivating faith is to teach those of intermediate capacity; and the part of encouraging cultivation and benefits is to teach those of inferior capacity. However, those of superior capacity do not necessarily need to hear the teachings for those of intermediate and inferior capacities, and those of inferior capacity must also hear the teachings for those of intermediate and superior capacities. Those of intermediate capacity can understand. This statement is still a generalization within the specific. If discussed in more detail, taking into account the allocation of positions, then in the parts of establishing meaning and explaining, displaying the correct meaning and counteracting wrong views are to teach the Three Worthies Bodhisattvas (Three Worthies refer to the Ten Dwellings, Ten Practices, and Ten Dedications) as those of superior capacity; realizing and distinguishing, initiating the path aspect, is to teach those with the full mind of the Ten Faiths (Ten Faiths refer to Faith, Mindfulness, Diligence, Wisdom, Samadhi, Non-Regression, Dharma Protection, Dedication, Precepts, and Vows) as those of intermediate capacity; the treatise below the part of cultivating faith is to teach those with the dwelling and entering mind of the Ten Faiths (Ten Faiths) as those of inferior capacity. Moreover, within the position of the Ten Faiths, there are differences in the three capacities. Taking the full mind of the Ten Faiths as the superior capacity, this is like the allocation above. Taking the dwelling mind of the Ten Faiths as the intermediate capacity, this is based on the four kinds of faith and four kinds of cultivation in the fourth part for realization. Taking the initial mind of the Ten Faiths as the inferior capacity. This inferior capacity is further divided into three types, namely, after the Four Practices (Four Practices refer to giving, upholding precepts, patience, and diligence), before cessation and contemplation (cessation and contemplation refer to stopping all external conditions and focusing on the practice of meditation; contemplation is observing, contemplating, and practicing), there is a section of the treatise that teaches those of inferior capacity; realizing and entering with the method of cessation and contemplation teaches those of intermediate capacity; and teaching those of superior capacity with the method of encouraging rebirth in the Pure Land. The part of encouraging cultivation and benefits generally encourages those of the three capacities mentioned above. The part of conditions only explains the reasons for the emergence of the treatise, so this part does not specifically explain the objects of teaching, just like the allocation in the commentary.
Among the five explanations, the first is a general statement, the teaching body that can be expressed, which is a universal explanation of the teachings of all Buddhas, and even what this treatise takes as its essence, and is able to interpret and manifest immeasurable principles. Now, let's explain it with four doors.
The second is a separate explanation, with four types. The first is the aspect door, which is to explain the essence based on the aspects of the six sense objects (form, sound, smell, taste, touch, and dharma), hence it is called the aspect door. Name, sentence, and word are the inflections of sound, used to interpret and express, which are false and not real, and belong to the unassociated formations. Therefore, the treatise says: 'One name, two names, many names, this is called the name body. One sentence, two sentences, many sentences, this is called the sentence body.'
一字二字多字名曰文身。能詮諸法自性者。名也。名是能詮諸法自性是所詮。如言色言心言水火等。各各詮表法自性故。差別者。句也。句是能詮諸法差別是所詮。如言形色顯色真心妄心等。諸法例然。一一法中揀令別故。二所依者文也。二即名句。文即是字。以此通為名句。二法所依止故。由是名則次第行列。句則次第安布。文則次第連合。此等親能詮表義理。由是取之以為教體。
或唯下二唯音聲。以聲是教主言。音謂佛唱詞。評論語音語路語業語表。故云音聲。離聲下釋以名句。文三。雖親能詮表義理。但是聲上屈曲之相。從假建立無有自體。聲是色法。色法是實。名等是不相應行。非色非心但約色心分位假立。由是實。外無假。所以攝假從實。但取聲為教體。故云離聲無別名等。婆沙論云。佛教以語業為體。
假實下三通四法也。如上兩說各有理教為定量。故不可偏取。今悉收之。以唯音聲則不能詮義。唯名句文則別無自體。四法皆取始成教體。如水與動方能運舟。於此二中不可趣一。如人泛然發聲不吐詞句。何所詮表。若無聲者名等何依。故今雙取也。故俱舍云。牟尼說法蘊數有八十千。彼體(教體)語(音聲)或名(名句)此色(音聲)行(名句)蘊攝。
又遍於下四遍一切也。一切
【現代漢語翻譯】 現代漢語譯本：一個字、兩個字或多個字被稱為文身（Wenshen，文字的別稱）。能夠詮釋諸法自性的，叫做名（Ming，名稱）。名是能詮釋者，諸法的自性是所詮釋的內容。例如，說到色、心、水、火等，各自詮釋表達了法的自性。差別，指的是句（Ju，句子）。句是能詮釋諸法差別之處，諸法的差別是所詮釋的內容。例如，說到形色、顯色、真心、妄心等，各種法都是如此，在每一個法中進行揀擇，使之區別開來。二所依，指的是文（Wen，文字）。二，即名和句。文，就是字。用這些來統稱名句，因為它們是名和句這兩種法所依止的地方。因此，名是按照次第排列的，句是按照次第安排分佈的，文是按照次第連線組合的。這些直接能夠詮釋表達義理，因此選取它們作為教體。 或者只取下面的兩種，即只取音聲（Yinsheng，聲音）。因為聲音是教的主體。音，指的是佛所唱的詞。評論語音、語路、語業、語表，所以說是音聲。離開聲音，下面解釋名、句、文這三者。雖然它們直接能夠詮釋表達義理，但是隻是聲音上的屈曲之相，是從假立的角度建立的，沒有自體。聲音是色法，色法是實在的。名等是不相應行，既非色法也非心法，只是根據色法和心法的位置假立的。因此，實在之外沒有虛假，所以攝取虛假而從實在，只取聲音作為教體。婆沙論（Posha Lun）中說，佛教以語業為體。 假實下三句是貫通四法的說法。像上面兩種說法，各有其道理，以經教作為衡量標準，所以不可偏頗地選取。現在全部都收納進來。因為只有音聲就不能詮釋義理，只有名句文則沒有自體。四法都選取才能成就教體。就像水和動力才能運載船隻，在這兩者中不可只取其一。如果人只是泛泛地發出聲音而不吐出詞句，又能詮釋表達什麼呢？如果沒有聲音，名等又依靠什麼呢？所以現在兩者都選取。所以俱舍論（Jushe Lun）中說，牟尼（Muni，釋迦牟尼佛的稱號）說法所包含的蘊數有八十千。它的體（教體）是語（音聲）或者名（名句），這些被色蘊（音聲）和行蘊（名句）所包含。 又，遍於下四句是說周遍一切。一切
【English Translation】 English version: A single character, two characters, or multiple characters are called Wenshen (a term for writing). That which can explain the self-nature of all dharmas is called Ming (name). A name is what can explain, and the self-nature of all dharmas is what is explained. For example, when speaking of color, mind, water, fire, etc., each explains and expresses the self-nature of the dharma. Differentiation refers to Ju (sentence). A sentence is what can explain the differences of all dharmas, and the differences of all dharmas are what is explained. For example, when speaking of shape-color, manifest-color, true mind, deluded mind, etc., all dharmas are like this, selecting within each dharma to distinguish them. The two supports refer to Wen (text). The two are Ming and Ju. Wen is the character. These are collectively called Ming-Ju because they are the support for these two dharmas, Ming and Ju. Therefore, names are arranged in order, sentences are arranged and distributed in order, and texts are connected and combined in order. These directly can explain and express the meaning and principle, therefore they are selected as the teaching body. Or only the following two are taken, that is, only Yinsheng (sound) is taken. Because sound is the main body of the teaching. Sound refers to the words chanted by the Buddha. Commenting on voice, speech path, verbal karma, verbal expression, therefore it is called sound. Apart from sound, the following explains these three: Ming, Ju, and Wen. Although they can directly explain and express the meaning and principle, they are only the curved appearance of sound, established from a provisional perspective, without self-nature. Sound is a form of matter (rupa), and matter is real. Names, etc., are non-associated formations, neither matter nor mind, but provisionally established based on the positions of matter and mind. Therefore, there is no falsity outside of reality, so the false is included and follows the real, only taking sound as the teaching body. The Posha Lun (Vibhasa Sastra) says that Buddhism takes verbal karma as its body. The following three sentences, starting with 'Jia Shi', connect all four dharmas. Like the above two statements, each has its own reason, using the scriptures as a measure, so it cannot be selected partially. Now all are included. Because only sound cannot explain the meaning, and only Ming-Ju-Wen has no self-nature. All four dharmas must be selected to accomplish the teaching body. Just like water and power can carry a boat, one cannot only take one of the two. If a person just makes a sound without uttering words and sentences, what can be explained and expressed? If there is no sound, what do names, etc., rely on? Therefore, both are now selected. Therefore, the Jushe Lun (Abhidharma-kosa Sastra) says that the number of aggregates contained in the Muni's (Sakyamuni Buddha's title) teaching is eighty thousand. Its body (teaching body) is speech (sound) or name (Ming-Ju), which are contained in the form aggregate (sound) and the formation aggregate (Ming-Ju). Also, the following four sentences, starting with 'You Bian Yu', say that it pervades everything. Everything
雖多不出六塵境界。但能生於物解。即為教體。豈獨在於聲名句文。故凈名云。有以光明而作佛事。有以菩提樹衣服臥具。乃至八萬四千諸塵勞門。眾生謂之疲勞。諸佛即。以此法而作佛事。楞伽云。大慧。非一切佛土言語說法。有佛國土直視不瞬。口無言說。乃至有佛國土動身名說法等。且香積世界餐香飯而三。昧顯。極樂國土聽風柯而正念成。絲竹可以傳心目擊以之存道。既語默視瞬皆說。則見聞覺知盡聽。茍能得法契神何必要因言說。如楞嚴經二十五聖。於十八界七大性。各從一門而得圓通。此中六塵猶且約境。餘者例知。天臺云。手不執卷常是讀經。口無言聲遍誦眾典。佛不說法常聞梵音。心不思惟遍照法界。皆此義也。
唯識門者。約妄心以出體。今先約本影相對。對於諸教總成四句。一唯本無影。即小乘教。以不知諸法唯識所現皆影像故。二唯影無本。即終教也。以佛果無別色聲功德。唯有如如及如如智獨存。但以大悲大智為增上緣。令彼根熟眾生心中現佛色聲說法。是故佛教但是眾生心中影像。故華嚴云。諸佛無有法佛於何有說。但隨其自心為說如是法。三亦本亦影。即大乘權教。謂以佛自宣說若文若義。皆是妙觀察智。相應凈識之所顯現。名本質教。若聞者識上所變文義為影像教。諸佛眾生互
【現代漢語翻譯】 現代漢語譯本 即使再多，也超不出六塵（色、聲、香、味、觸、法）的境界。但凡能從萬物中領悟真諦，那就是佛法的體現。難道僅僅在於言語名聲和語句文章嗎？所以《維摩詰經》說：『有的以光明來做佛事，有的以菩提樹、衣服、臥具，乃至八萬四千種塵勞之門來做佛事。』眾生認為那是疲勞，諸佛卻以此法來做佛事。《楞伽經》說：『大慧，並非所有佛土都用言語說法。有的佛國土直接觀看而不眨眼，口中沒有言語。乃至有的佛國土動身就叫做說法等等。』況且香積世界的人們吃香飯而三昧顯現，極樂國土的人們聽風吹樹葉的聲音而正念成就。絲竹之聲可以傳遞心意，心領神會可以儲存道義。既然言語和沉默、觀看和眨眼都是說法，那麼所見所聞所覺所知都是聽法。如果能夠得法契合神明，何必要依靠言語呢？如《楞嚴經》二十五聖，在十八界（六根、六塵、六識）和七大（地、水、火、風、空、見、識）的自性中，各自從一個法門而得圓通。這裡六塵尚且是就境界而言，其餘的可以類推得知。天臺宗說：『手不拿書卷，常常是在讀經；口中沒有言語的聲音，普遍地誦讀各種經典；佛不說法，常常聽聞梵音；心中沒有思惟，普遍地照耀法界。』都是這個意思。
唯識宗的觀點，是從虛妄的心來闡釋佛法的本體。現在先從本和影的相對關係入手，對於各種教義總共可以歸納為四句：一、只有本而沒有影，這是小乘教的觀點。因為他們不知道諸法都是唯識所現，都是影像的緣故。二、只有影而沒有本，這是終教的觀點。因為佛的果位沒有別的色聲功德，只有如如（真如）和如如智（真如的智慧）獨自存在。只是以大悲和大智作為增上緣，讓那些根器成熟的眾生心中顯現佛的色身、聲音和說法。所以佛教只是眾生心中的影像。《華嚴經》說：『諸佛沒有法，佛在哪裡說法呢？只是隨著眾生各自的心，為他們說相應的法。』三、既有本也有影，這是大乘權教的觀點。指的是佛自己宣說的文字和義理，都是妙觀察智相應的清凈識所顯現的，這叫做本質教。如果聽法者意識上所變的文字和義理，就叫做影像教。諸佛和眾生互相...
【English Translation】 English version Though numerous, they do not exceed the realm of the six sense objects (sight, sound, smell, taste, touch, and dharma). But if one can understand the truth from things, that is the embodiment of the teachings. Is it solely in words, fame, sentences, and writings? Therefore, the Vimalakirti Sutra says, 'Some use light to perform Buddha-work, some use the Bodhi tree, clothing, bedding, and even the eighty-four thousand gates of worldly afflictions to perform Buddha-work.' Sentient beings consider it tiring, but Buddhas use this method to perform Buddha-work. The Lankavatara Sutra says, 'Mahamati, not all Buddha-lands use language to teach the Dharma. Some Buddha-lands directly gaze without blinking, and their mouths have no words. Even some Buddha-lands consider moving the body as teaching the Dharma, etc.' Moreover, in the Fragrant Accumulation World (Xiangji Shijie), people manifest samadhi by eating fragrant rice, and in the Pure Land of Ultimate Bliss (Jile Guotu), people achieve right mindfulness by listening to the wind blowing through the branches. The sound of silk and bamboo can convey the mind, and tacit understanding can preserve the Way. Since speech and silence, seeing and blinking, are all teaching, then what is seen, heard, felt, and known is all listening to the Dharma. If one can attain the Dharma and accord with the spirit, why must one rely on words? As in the Surangama Sutra, the twenty-five sages, in the eighteen realms (six senses, six sense objects, six consciousnesses) and the seven great elements (earth, water, fire, wind, space, perception, consciousness), each attained perfect penetration from one gate. Here, the six sense objects are still discussed in terms of the realm, and the rest can be inferred. The Tiantai school says, 'The hand does not hold a scroll, yet is constantly reading the scriptures; the mouth has no sound, yet universally recites all the classics; the Buddha does not teach the Dharma, yet constantly hears the Brahma sound; the mind does not think, yet universally illuminates the Dharma realm.' All of this is the meaning.
The Consciousness-Only school explains the essence of the Dharma from the perspective of the deluded mind. Now, let's start with the relative relationship between the original and the image, which can be summarized into four statements regarding various teachings: First, there is only the original without the image, which is the view of the Hinayana teachings. This is because they do not know that all dharmas are manifested by consciousness-only and are all images. Second, there is only the image without the original, which is the final teaching. Because the Buddha's fruition has no other qualities of form and sound, only Suchness (Tathata) and Suchness-wisdom (Tathata-jnana) exist alone. It is only with great compassion and great wisdom as the dominant condition that the Buddha's form, sound, and teachings appear in the minds of those sentient beings whose roots are ripe. Therefore, Buddhism is only an image in the minds of sentient beings. The Avatamsaka Sutra says, 'The Buddhas have no Dharma; where does the Buddha teach? They only speak the corresponding Dharma according to the minds of sentient beings.' Third, there is both the original and the image, which is the view of the expedient teachings of Mahayana. This refers to the words and meanings spoken by the Buddha himself, which are all manifested by the pure consciousness corresponding to the Wonderful Observing Wisdom (妙觀察智), and this is called the essential teaching. If the words and meanings transformed in the consciousness of the listener are called the image teaching. Buddhas and sentient beings mutually...
為增上緣。方有所起教故唯識云。展轉增上力二識成決定。四非本非影。即頓教也。非唯心外無佛色聲。眾生心中影像亦空。以性本離故。相本絕故。即無教之教耳。故凈名云。其說法者無說無示。其聽法者無聞無得。今此所明即第二句唯影非本也。說者凈識等者。此中語勢似於本影具足一句。然意明唯影非本。雖云凈識所現。意顯大悲。大智為增上緣。又此但言佛為眾生增上緣。而不言眾生為佛增上緣者。意在唯影也。又佛凈識即是眾生真心。佛現即眾生現。二俱影也。引證文則明矣。豈可見云凈識所現為增上緣。便作本影雙取同於權教。須以意通不以文局。學者思之。故下文下具云一切諸法唯依妄念而有差別。若離心念則無一切境界之相。是故下結意。言自心者。即是妄識。非謂真心。下文云。三界虛偽唯心所作。離心即無六塵境界。
歸性門者。約真心以出體也。此識等者。則前門中已收差別之境。但唯能變識心。今又攝前識心但是一心。一心即真如性也。名為歸性故。云此識無體也。其猶人睡作夢見種種物。物不離夢夢不離人。即展轉推尋教法真實之體。極至於此。古人云。心即是經即斯義也。言一切者。即色心等法。非今方爾。故云。從本已來超過。離名字相。離心緣相。故云乃至。然離言說則非前
【現代漢語翻譯】 現代漢語譯本： 爲了增上緣，方才有所謂的教法興起。因此《唯識論》說：『輾轉增上力，二識成決定。』四句皆非本非影，即是頓教的教義。並非只有心外沒有佛的色聲，眾生心中的影像也是空性的，因為自性本來就是遠離的，相狀本來就是斷絕的，這就是無教之教的教義。所以《維摩詰經》說：『說法的人無說無示，聽法的人無聞無得。』現在這裡所闡明的就是第二句『唯影非本』。『說者凈識等者』，這裡的語氣似乎是本和影都具備的一句，然而意思在於闡明『唯影非本』。雖然說是凈識所顯現，意在顯示大悲和大智作為增上緣。而且這裡只說佛是眾生的增上緣，而不說眾生是佛的增上緣，意在強調『唯影』。而且佛的凈識就是眾生的真心，佛的顯現就是眾生的顯現，二者都是影像。引用的經文可以清楚地證明這一點。怎麼能因為看到『凈識所現為增上緣』，就認為是本影雙取，等同於權教呢？必須用意去理解，不能被文字所侷限，學者應該仔細思考。所以下文具體地說：『一切諸法唯依妄念而有差別，若離心念則無一切境界之相。』因此下文總結說，『自心』指的就是妄識，而不是真心。下文說：『三界虛偽唯心所作，離心即無六塵境界。』 歸性門，是就真心來顯現本體。『此識等者』，前面的章節已經收攝了差別的境界，但只是能變的識心。現在又攝取前面的識心，認為只是一心，一心就是真如性。名為歸性，所以說『此識無體』。這就像人睡著做夢，見到種種事物，事物不離夢，夢不離人。這就是輾轉推尋教法真實的本體，最終達到這裡。古人說：『心即是經』，就是這個意思。『一切』，指的是色心等法，不是現在才這樣，所以說『從本已來超過』，遠離名字相，遠離心緣相，所以說『乃至』。然而，一旦離開了言說，就不是前面的境界了。
【English Translation】 English version: It is for the sake of the augmenting condition (增上緣) that the so-called teachings arise. Therefore, the Vijnaptimatrata-siddhi (唯識論) says: 'Through the power of mutually augmenting conditions, the two consciousnesses become definite.' The four statements, 'neither the original nor the shadow,' represent the doctrine of the sudden teaching (頓教). It is not only that there are no forms and sounds of the Buddha outside the mind, but also that the images in the minds of sentient beings are empty, because their nature is originally detached and their characteristics are originally severed. This is the teaching of no-teaching. Therefore, the Vimalakirti Sutra (維摩詰經) says: 'Those who preach the Dharma neither speak nor show, and those who listen to the Dharma neither hear nor attain.' What is being explained here is the second statement, 'only the shadow, not the original.' 'The speaker, pure consciousness, etc.' This wording seems to imply a complete statement of both original and shadow, but the intention is to clarify 'only the shadow, not the original.' Although it is said to be manifested by pure consciousness, it intends to show great compassion and great wisdom as augmenting conditions. Moreover, it only says here that the Buddha is the augmenting condition for sentient beings, and does not say that sentient beings are the augmenting condition for the Buddha, intending to emphasize 'only the shadow.' Furthermore, the Buddha's pure consciousness is the true mind of sentient beings, and the Buddha's manifestation is the manifestation of sentient beings; both are shadows. The cited scriptures clearly prove this point. How can one, upon seeing 'manifested by pure consciousness as an augmenting condition,' consider it as taking both original and shadow, equating it with the expedient teaching (權教)? One must understand with intention, not be confined by words; scholars should contemplate this carefully. Therefore, the following text specifically says: 'All dharmas are differentiated only based on deluded thoughts; if separated from mental thoughts, there would be no characteristics of any realm.' Therefore, the following text concludes that 'self-mind' refers to deluded consciousness, not true mind. The following text says: 'The three realms are false and made by the mind alone; apart from the mind, there are no realms of the six sense objects (六塵).' The Gate of Returning to Nature (歸性門) reveals the substance based on the true mind. 'This consciousness, etc.' The previous chapters have already included the realms of differentiation, but only the transforming consciousness-mind. Now, it further includes the previous consciousness-mind, considering it as only one mind, and that one mind is the nature of Suchness (真如). It is called 'returning to nature,' so it is said that 'this consciousness has no substance.' It is like a person falling asleep and dreaming, seeing various things; things do not leave the dream, and the dream does not leave the person. This is to thoroughly investigate the true substance of the teachings, ultimately reaching this point. The ancients said: 'The mind is the sutra,' which is the meaning of this. 'All' refers to dharmas such as form and mind; it is not only now that it is like this, so it is said 'exceeding from the beginning,' being apart from the characteristics of names, being apart from the characteristics of mental conditions, so it is said 'even.' However, once separated from speech, it is no longer the previous realm.
音聲。離名字則非前名句文。離心緣則非前唯識。一心真如則成此歸性門也。亦同圓覺疏云。生法本無一切唯識。識如幻夢但是一心。楞嚴云。見與見緣似現前境。元我覺明也。
無礙門者。約三門無礙以出體也。謂于下正釋。心即唯識門。境即隨相門。理即歸性門。事即一二門。以對理成句。故重牒之。同一緣起者。上之三門同爲一大法界緣起。謂境不自境由心故境。心不自心由境故心。未有依真之妄。不從真生。未有隨妄之真。不依妄顯。如是則境是心境心是境心。真即妄真妄即真妄。互相依倚互相資假。隨有所闕則皆不成。故云同一緣起也。混融等者。即無障礙法界也。謂若心若境若理若事。一多即入俱無礙故。斯則動止縱橫無非教體也。以一下出所以。如上心境理事得無障礙者。以一切法不離二門。二門唯一心故。以歸性即當真如門。前二即當生滅門。二門不二即是一心。以此一心融之故。得同一緣起無礙自在也。
六中二。初標章釋名。前辨能詮文體。此明所詮義趣。義中可尊可重可崇尚者。故名為宗。歸向往詣故名為趣。當部等者。如法華宗一乘。涅槃宗佛性。華嚴宗法界。維摩宗不思議解脫等。然宗有多種。若約立敵相對。以明宗者。即語之所表曰宗。此則但取一期所論之義。如言聲是有
【現代漢語翻譯】 現代漢語譯本： 音聲。離開名字就不是之前的名句文。離開心緣就不是之前的唯識。一心真如就成就了這個歸性門。也如同《圓覺疏》所說：『生法本來沒有，一切都是唯識，識如幻夢，都只是一個心。』《楞嚴經》說：『見與見緣，好像是眼前的境界，原本是我的覺明。』
無礙門，是從三門無礙的角度來顯現本體。也就是在下面正式解釋的，心就是唯識門，境就是隨相門，理就是歸性門，事就是一二門。因為與理相對成句，所以再次重複。『同一緣起』，是指上面的三門同爲一個大法界緣起。也就是說，境不是自己成為境，而是因為心才成為境；心不是自己成為心，而是因為境才成為心。沒有依真而起的妄，不是從真產生的；沒有隨妄而顯的真，不是依靠妄顯現的。這樣，境就是心境，心就是境心，真就是妄真，妄就是真妄，互相依靠，互相資助，缺少任何一方都不行，所以說『同一緣起』。『混融』等，就是無障礙法界。也就是說，無論是心、境、理、事，一多相即，都無障礙。這樣，動止縱橫，無不是教法的本體。以下解釋原因，像上面的心境理事能夠沒有障礙，是因為一切法不離二門，二門唯一心。以歸性就是當於真如門，前二就是當於生滅門，二門不二就是一心。用這一心來融合，所以能夠同一緣起，無礙自在。
六個部分中的第二部分，首先標明章節，解釋名稱。前面辨析能詮的文體，這裡說明所詮釋的義理趣味。義理中可以尊重、可以看重、可以崇尚的，所以叫做『宗』。歸向前往，所以叫做『趣』。相當於《法華經》宗一乘（Ekayana，唯一佛乘），《涅槃經》宗佛性（Buddha-nature），《華嚴經》宗法界（Dharmadhatu，一切法的總稱），《維摩經》宗不可思議解脫等。然而宗有多種，如果從樹立對立面來闡明宗，就是語言所表達的叫做宗。這裡只是選取一個時期所論述的意義，比如言語的聲音是有。
【English Translation】 English version: Sound. Apart from names, it is not the previous name-sentence-text. Apart from mental conditions, it is not the previous Consciousness-Only. The One Mind True Thusness (Tathata, suchness) then becomes this Returning-to-Nature Gate. It is also the same as the commentary on the Perfect Enlightenment Sutra, which says: 'Birth and Dharma are fundamentally non-existent, everything is Consciousness-Only. Consciousness is like an illusionary dream, but it is all One Mind.' The Surangama Sutra says: 'Seeing and the conditions of seeing, seemingly the present environment, are originally my awakened brightness.'
The Unobstructed Gate is to reveal the substance by means of the unobstructedness of the three gates. That is, in the following formal explanation, the mind is the Consciousness-Only Gate, the environment is the Following-Appearance Gate, the principle is the Returning-to-Nature Gate, and the event is the One-Two Gate. Because it forms a sentence in contrast to the principle, it is repeated. 'Same Arising' means that the above three gates are the same as the arising of a great Dharma Realm. That is to say, the environment does not become the environment by itself, but becomes the environment because of the mind; the mind does not become the mind by itself, but becomes the mind because of the environment. There is no delusion arising from reliance on truth, not born from truth. There is no truth manifested by following delusion, not manifested by relying on delusion. Thus, the environment is the mind-environment, the mind is the environment-mind, truth is delusion-truth, delusion is truth-delusion, mutually relying on each other, mutually assisting each other. If anything is missing, it will not be complete. Therefore, it is said to be 'Same Arising'. 'Blending' etc. is the Unobstructed Dharma Realm. That is to say, whether it is mind, environment, principle, or event, one and many are identical, all without obstruction. Thus, movement and stillness, vertical and horizontal, are all the substance of the teaching. The following explains the reason. Like the above mind, environment, principle, and event can be without obstruction, because all dharmas do not leave the two gates, and the two gates are the One Mind. Returning to Nature is equivalent to the True Thusness Gate, and the previous two are equivalent to the Birth-and-Death Gate. The two gates are not two, which is the One Mind. By blending with this One Mind, one can achieve the same arising, unobstructed and free.
The second of the six parts, first marking the chapter and explaining the name. The former distinguishes the literary style of what can be expressed, and this clarifies the meaning and interest of what is interpreted. Among the meanings, what can be respected, valued, and admired is called 'Doctrine' (宗, zong). Returning and going towards is called 'Purpose' (趣, qu). It is equivalent to the Lotus Sutra's doctrine of One Vehicle (Ekayana), the Nirvana Sutra's doctrine of Buddha-nature, the Avatamsaka Sutra's doctrine of Dharma Realm (Dharmadhatu), the Vimalakirti Sutra's doctrine of Inconceivable Liberation, etc. However, there are many kinds of doctrines. If the doctrine is clarified from the establishment of opposition, then what is expressed by language is called the doctrine. This only takes the meaning discussed in one period, such as the sound of speech is existent.
法定無常為宗等。若約修習行人以明宗者。即心之所尚曰宗。如各隨所習經律論等。今明一部所崇尚者。為尊為主。目之為宗。宗於此者終歸何義。謂令信解行此法故。必至證入也。故曰宗之所歸。
開章如文。
正辨中今初。隨相法執者。標名也。宗於事法故云隨相。計法定實語云法執。小乘諸師者。宗主也。根本即上座大眾。展轉分成二十部。阿含等者。所依經也。等於正法念佛本行等經。以造下所造論也。即婆沙俱舍等論下諸門中。例有此四。真空無相者。即色即空空病亦空。故言真空。離一切相故云無相般若等等。於八部及諸空經中觀等等。于百論十二門論之類。唯識法相者。唯遮境有識揀心無一切諸法。唯識所變宗相法故。名法相宗。唯識等等於對法百法之類。如來藏緣起者。即如來藏心隨。染凈緣起成諸法也。楞伽等。等於勝鬘密嚴等經。起信等。等於佛性寶性等論。圓融具德者。圓謂圓滿性相周遍。融謂融和理事無礙。具德者。重重無盡。一塵一毛無不稱性。無不包遍。如前圓教中明。
今此下二指此論也。第四者。即如來藏緣起宗。以論所詮明如來藏。不生不滅與生滅和合。名阿梨耶等。廣辨染凈諸法緣起故。
然此下三會五教也。然但佛說成教。人尚曰宗。宗教不異。由
【現代漢語翻譯】 現代漢語譯本： 以法定無常作為宗旨等等。如果從修習佛法的人的角度來說明宗旨，那就是內心所尊崇的叫做宗旨。例如各自根據所學習的經、律、論等等。現在說明一部經所崇尚的，作為最尊貴的、最主要的，稱之為宗旨。宗旨在於此的最終歸宿是什麼意義呢？是說爲了讓人們相信、理解並按照此法修行，必定能證入真理。所以說宗旨的歸宿。
開章就像文中所說。
正式辨析中，現在開始。『隨相法執』，這是標明名稱。因為宗旨在於事相之法，所以說『隨相』。認為法是真實存在的，叫做『法執』。『小乘諸師』，這是宗派的主體。根本是上座部大眾，輾轉分成二十部。『阿含等』，這是所依據的經典。『等』指《正法念處經》、《本行經》等。『以造下所造論也』，即用這些經典來造論。即在《婆沙論》、《俱舍論》等論的各個門類中，都有這四種情況的例子。『真空無相』，就是『色即是空，空病亦空』，所以說『真空』。遠離一切相，所以說『無相』。『般若等等』，在《八部般若經》及各種空宗經典中觀察。『等等』指《百論》、《十二門論》之類。『唯識法相』，『唯』是遮止外境的實有，『識』是簡別於心外無一切諸法，一切諸法都是唯識所變現的。因為宗旨在於法相，所以叫做『法相宗』。『唯識等等』，指《對法論》、《百法明門論》之類。『如來藏緣起』，就是如來藏心隨著染凈的因緣而生起諸法。『楞伽等』，『等』指《勝鬘經》、《密嚴經》等。『起信等』，『等』指《佛性論》、《寶性論》等。『圓融具德』，『圓』是指圓滿，性相周遍。『融』是指融合，理事無礙。『具德』是指重重無盡，一塵一毛沒有不符合自性的，沒有不包容一切的。如前面圓教中所說明的。
現在以下兩段是指這部論。『第四者』，就是如來藏緣起宗。因為這部論所詮釋的是如來藏，不生不滅與生滅和合，名為阿賴耶識等等。廣泛辨析染凈諸法緣起。
然而以下三段是會合五教。然而只是佛所說的才能成為教法，人們所尊崇的叫做宗旨。宗教沒有區別，因為...
【English Translation】 English version: Taking the Dharma of impermanence as the principle, and so on. If we explain the principle from the perspective of practitioners, then what the mind values is called the principle. For example, each person follows the Sutras, Vinaya, Shastras, etc., that they study. Now, we explain what a scripture values most, regarding it as the most honorable and primary, and call it the principle. What is the ultimate meaning of adhering to this principle? It means to enable people to believe, understand, and practice this Dharma, so that they will surely attain enlightenment. Therefore, it is said to be the ultimate destination of the principle.
Opening the chapter is as stated in the text.
In the formal analysis, we begin now. 『Following the characteristics and clinging to Dharma』 (Suixiang Fazhi) is the naming. Because the principle lies in the Dharma of phenomena, it is called 『following the characteristics』. Considering the Dharma to be real is called 『clinging to Dharma』 (Fazhi). 『The Shravaka teachers』 (Xiaocheng Zhushi) are the main proponents of the school. The root is the Sthavira (Theravada) community, which gradually divided into twenty schools. 『Agama, etc.』 are the Sutras relied upon. 『Etc.』 refers to Sutras such as the Shobhona Sutra and the Karmasiddhiprakarana. 『Using these to create the treatises below』 refers to using these Sutras to create treatises. That is, in the various sections of treatises such as the Mahavibhasa and Abhidharmakosa, there are examples of these four situations. 『True Emptiness and No Characteristics』 (Zhenkong Wuxiang) means 『form is emptiness, and even the disease of emptiness is empty』, so it is called 『True Emptiness』. Being apart from all characteristics is called 『No Characteristics』. 『Prajna, etc.』 refers to observing in the Eight Prajna Sutras and various emptiness Sutras. 『Etc.』 refers to texts such as the Sata-sastra and Dvadasanikaya-sastra. 『Consciousness-Only and Dharma Characteristics』 (Weishi Faxiang): 『Only』 (Wei) means to negate the existence of external objects; 『Consciousness』 (Shi) means to distinguish that there are no Dharmas outside of the mind; all Dharmas are transformations of Consciousness-Only. Because the principle lies in Dharma characteristics, it is called the 『Dharma Characteristics School』. 『Consciousness-Only, etc.』 refers to texts such as the Abhidharmasamuccaya and Vijnaptimatrata-siddhi Sastra. 『Tathagatagarbha Origination』 (Rulaizang Yuanqi) means that the Tathagatagarbha mind arises all Dharmas according to the conditions of purity and defilement. 『Lankavatara, etc.』 『Etc.』 refers to Sutras such as the Srimala Sutra and Ghanavyuha Sutra. 『Awakening of Faith, etc.』 『Etc.』 refers to treatises such as the Buddha-nature Treatise and Ratnagotravibhaga. 『Perfectly Harmonious and Possessing Virtues』 (Yuanrong Jude): 『Perfect』 (Yuan) means complete, with characteristics and nature being all-encompassing. 『Harmonious』 (Rong) means harmonious, with principle and phenomena being unobstructed. 『Possessing Virtues』 (Jude) means endlessly layered, with every mote of dust and every hair not failing to conform to the nature and not failing to encompass everything. As explained in the previous Perfect Teaching.
The following two paragraphs refer to this treatise. 『The fourth』 is the Tathagatagarbha Origination School. Because what this treatise explains is the Tathagatagarbha, which is neither produced nor destroyed, and which combines with production and destruction, and is called Alaya-vijnana, etc. It extensively analyzes the origination of pure and defiled Dharmas.
The following three paragraphs are a convergence of the Five Teachings. However, only what the Buddha says can become a teaching; what people value is called a principle. Religion and principle are not different, because...
是本疏隨教而辨。今則以經料揀故。有寬狹不同也。一經容多教者。如華嚴中具說十惡十善。即人天教也。說四諦十二因緣。即小乘教。具列地位即分教。三天偈云。法性本空寂無取亦無舍。性空即是佛不可得思量。即始教。如心佛亦爾如佛眾生然。心佛及眾生是三無差別。即終教。初發心時便成正覺。即頓教。一切無礙。即圓教也。余經之中或五四三二多少不定。宗具多經者。如此一論宗百餘本大乘經也。隨何等者。但是諸經了義。皆此所宗。又如一切經中空義。皆是三論所宗。余皆仿此。此上所明但約宗教俱寬義說。若約狹義如前五教。各詮一義互不相通。如一經只詮一義。此名教狹。宗隨教說亦復如是。此名宗狹也。
二唯明此論二。初總一心法義者。以此論中所詮義理雖則廣多。然所宗尚者。皆為顯示一心法三大義也。故為其宗。宗此法義者意在何也。為令生信正解不謬。依解修行行成入證。證極得果歸此一心。故名為趣。然若信一味空理。則厭欣都絕。若信一向法相則聖凡懸隔。斯皆不能起行趣證。今令信一心是凡聖之源。但由迷悟使之有異。則必能起修庶幾果證矣。
別者下二別二。初列釋。教說等者。以言詮義義顯言亡。如乘筏渡河至岸舍筏。如下文者。具云當知如來善巧方便。假以言說
【現代漢語翻譯】 現代漢語譯本：這是根據經文的教義來辨別的。現在因為用經文來選擇，所以有寬有窄的不同。一部經文容納多種教義的，例如《華嚴經》中詳細講述了十惡十善，這就是人天教義。講述四諦十二因緣，就是小乘教義。詳細列出菩薩的階位，就是分教。三天偈說：『法性本來空寂，沒有取也沒有舍。性空就是佛，不可思量。』這就是始教。又如『心佛亦爾，如佛眾生然。心佛及眾生，是三無差別。』這就是終教。『初發心時便成正覺』，這就是頓教。『一切無礙』，這就是圓教。其餘經文中，或者有五種、四種、三種、兩種，多少不定。宗派包含多種經文的，比如這部論就以一百多本大乘經為宗。隨順哪種呢？只要是各種經文的了義，都是這部論所宗的。又如一切經文中的空義，都是三論宗所宗的。其餘的都可以仿照這個例子。以上所說明的，只是就宗教都寬泛的意義來說。如果就狹義來說，就像前面的五教，各自詮釋一種意義，互不相通。如果一部經只詮釋一種意義，這叫做教義狹窄。宗派隨順教義來說，也是這樣，這叫做宗義狹窄。
二、唯獨闡明此論。分為二部分。首先，總括一心法義：因為這部論中所詮釋的義理雖然廣泛而多，然而所宗尚的，都是爲了顯示一心法的三大義理。所以以此為宗。宗此法義的用意是什麼呢？爲了使眾生生起信心，正確理解而不謬誤，依解修行，修行成就而入證，證到極致而得果，歸於這一心。所以名為趣向。然而如果只相信一味的空理，那麼厭惡和欣喜都會斷絕。如果只相信一向的法相，那麼聖人和凡人就會懸殊隔離。這些都不能發起修行而趣向證悟。現在使眾生相信一心是凡聖的根源，只是由於迷惑和覺悟才使之有差異，那麼必定能夠發起修行，或許能夠得到果證。
別者下分二部分來分別說明。首先，列出解釋。教說等等：因為用言語來詮釋義理，義理顯明瞭，言語就消失了。如同乘坐木筏渡河，到達岸邊就捨棄木筏。如下文說：『應當知道如來善巧方便，假借言說。』
【English Translation】 English version: This is distinguished according to the teachings of the scriptures. Now, because it is selected using scriptures, there are differences in breadth and narrowness. A scripture that accommodates multiple teachings, such as the Avatamsaka Sutra (Flower Garland Sutra), which details the ten evils and ten goods, is the teaching of humans and devas. Explaining the Four Noble Truths and the Twelve Links of Dependent Origination is the teaching of the Small Vehicle (Hinayana). Listing the stages of the Bodhisattva in detail is the Separate Teaching. The Three Heavens Gatha says: 'The nature of Dharma is originally empty and still, without taking or discarding. Emptiness of nature is the Buddha, beyond comprehension.' This is the Elementary Teaching. Furthermore, 'The mind and the Buddha are the same, like the Buddha and sentient beings. The mind, the Buddha, and sentient beings are three without difference.' This is the Ultimate Teaching. 'The moment one first arouses the aspiration [for enlightenment], one attains perfect enlightenment,' This is the Sudden Teaching. 'Everything is without obstruction,' This is the Perfect Teaching. In other scriptures, there may be five, four, three, or two, with varying amounts. A school that encompasses many scriptures, such as this treatise, is based on more than a hundred Mahayana scriptures. Which one does it follow? As long as it is the definitive meaning of various scriptures, it is what this treatise is based on. Furthermore, the meaning of emptiness in all scriptures is what the Three Treatise School is based on. The rest can be modeled after this. The above explanation is only in terms of the broad meaning of both teaching and school. If in terms of the narrow meaning, like the previous five teachings, each interprets one meaning and does not communicate with each other. If a scripture only interprets one meaning, this is called the narrowness of teaching. The school following the teaching is also like this, this is called the narrowness of the school.
- Solely clarifying this treatise. Divided into two parts. First, summarizing the meaning of the One Mind Dharma: Because the principles explained in this treatise are broad and numerous, what it values is to reveal the three great meanings of the One Mind Dharma. Therefore, it takes this as its basis. What is the intention of basing on this Dharma meaning? It is to make sentient beings generate faith, understand correctly without error, practice according to understanding, achieve practice and enter realization, attain the ultimate and obtain the fruit, and return to this One Mind. Therefore, it is called 'tendency'. However, if one only believes in the single flavor of emptiness, then aversion and joy will be cut off. If one only believes in the characteristics of phenomena, then the saints and ordinary people will be vastly separated. These cannot initiate practice and tend towards realization. Now, it makes sentient beings believe that the One Mind is the source of both saints and ordinary people, and that the difference is only due to delusion and enlightenment, then they will surely be able to initiate practice and perhaps obtain the fruit of realization.
The 'separate' part is divided into two parts for separate explanation. First, list and explain. Teaching and saying, etc.: Because language is used to interpret meaning, and when the meaning becomes clear, the language disappears. Like riding a raft to cross a river, and abandoning the raft upon reaching the shore. As the following text says: 'It should be known that the Tathagata (Thus Come One) is skillful in means, borrowing language.'
引導眾生。其旨趣者。皆為離念歸於真如。理事者。先宗后趣。合云事理下有仿此。舉事等者。廣說生滅染凈者。皆為歸於真如理故。如從等者。文云。複次顯示從生滅門即入真如門。所謂推求五陰色之與心六塵境界畢竟無念。乃至若能觀察知心無念。即得隨順入真如門。以真俗等者。真理一味向即心絕。俗境萬差觀則智起。因此以成止觀二門。故下文云。所言止者。謂止一切境界相。隨順奢摩他觀義故。所言觀者。謂分別因緣生滅相。隨順毗缽舍那觀義故。成信即十信位。緣不退即三賢已上。地前比觀未造真如。意在登地親證聖性。以因等者。地上所行十波羅蜜。意在克證佛果菩提。
此五下二結示。相由者。初由教故得義。二由義中事故顯理。三由事理為境故。以成止觀行。四由止觀故入證地位。五由入證故得果。斯則展轉相因從淺至。深傳論宗趣也。懸敘義門竟。
二隨文註解。初論題中二。初釋前四字。四今初總釋四字。言當體者。不同權教。解大者揀小為義。大外有小可揀。豈成至大。今以心性體無際畔。絕諸份量。心行處滅言語道斷。無以名之強名為大。然大有二義。一是常義。謂豎通三世無始無終。無有一法先之。唯此先於諸法。故名大也。涅槃云。所言大者。名之為常。二者遍義。謂橫
【現代漢語翻譯】 現代漢語譯本：引導眾生，其宗旨在於使眾生脫離妄念，迴歸真如（Tathata，事物的真實本性）。在事相和理體方面，應先遵循事相，而後趨向理體。『合云事理下有仿此』，指的是下面還有類似的情況。『舉事等者』，廣泛地闡述生滅、染污和清凈的現象，都是爲了使眾生迴歸真如理體。『如從等者』，經文中說：『進一步顯示從生滅門直接進入真如門。』 也就是推究五陰（Skandha，構成眾生個體的五種要素：色、受、想、行、識）中的色，以及心和六塵（色、聲、香、味、觸、法）境界，最終達到無念的境界。乃至如果能夠觀察到心無念，就能隨順進入真如門。『以真俗等者』，真如理體只有一個味道，心一旦趨向它，所有的妄念都會止息；世俗的境界千差萬別，觀察這些境界，智慧就會生起。因此成就止（Samatha，止息妄念）和觀（Vipassana，如實觀察）二門。所以下文說：『所說的止，就是止息一切境界相，隨順奢摩他（Samatha）觀的意義。所說的觀，就是分別因緣生滅相，隨順毗缽舍那（Vipassana）觀的意義。』 『成信』指的是十信位（菩薩修行過程中的十個階段）。『緣不退』指的是三賢位（菩薩修行過程中的三個階段，即十住、十行、十回向）以上。地前菩薩的比觀尚未能親證真如，這裡的意圖在於登上菩薩地，親自體證聖性。『以因等者』，地上菩薩所修行的十波羅蜜（Paramita，到達彼岸的十種方法：佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智），意在最終證得佛果菩提（Bodhi，覺悟）。 這五句和下面的兩句是總結性的提示。『相由者』，首先通過教法而理解義理，其次從義理中通過事相而顯現理體，再次以事理為觀照的境界，從而成就止觀的修行，然後通過止觀而進入證悟的地位，最後通過進入證悟的地位而獲得佛果。這就是輾轉相因，從淺到深地傳達論的宗旨和旨趣。懸敘義門到此結束。 第二部分是隨文註解。首先是論題中的兩個部分。首先解釋前四個字。現在首先總的解釋這四個字。『言當體者』，不同於權教（為引導不同根器的眾生而設立的方便教法）。『解大者揀小為義』，解釋『大』是爲了區別于『小』。如果『大』的外面還有『小』可以區分，又怎麼能稱得上是至大呢？現在以心性（Citta，心識的本性）的本體沒有邊際，斷絕一切分別和衡量，心識的活動停止，言語的道路斷絕，沒有什麼可以用來稱呼它，勉強稱之為『大』。然而『大』有兩種含義：一是常義，指的是豎向貫通三世（過去、現在、未來），沒有開始也沒有終結，沒有任何一種法先於它，只有它先於一切法，所以稱為『大』。《涅槃經》說：『所說的大，名為常。』 二是遍義，指的是橫向
【English Translation】 English version: Guiding sentient beings, its purpose is to lead them away from deluded thoughts and return to Suchness (Tathata, the true nature of things). In terms of phenomena and principle, one should first follow phenomena and then move towards principle. 'The phrase '合云事理下有仿此' indicates that there will be similar situations below. '舉事等者' refers to extensively explaining the phenomena of arising and ceasing, defilement and purity, all for the purpose of leading sentient beings back to the principle of Suchness. '如從等者' The text says: 'Furthermore, it shows directly entering the Suchness gate from the gate of arising and ceasing.' That is, investigating the form in the five aggregates (Skandha, the five elements that constitute an individual: form, sensation, perception, volition, and consciousness), as well as the mind and the six sense objects (form, sound, smell, taste, touch, and dharma), ultimately reaching the state of no-thought. Furthermore, if one can observe that the mind is without thought, one can accordingly enter the Suchness gate. '以真俗等者' The principle of Suchness has only one flavor; once the mind turns towards it, all deluded thoughts will cease; the mundane world has myriad differences; observing these differences, wisdom will arise. Therefore, the two gates of Samatha (止, cessation of deluded thoughts) and Vipassana (觀, true observation) are accomplished. Therefore, the following text says: 'What is meant by Samatha is stopping all appearances of realms, according with the meaning of Samatha observation. What is meant by Vipassana is distinguishing the appearances of arising and ceasing due to conditions, according with the meaning of Vipassana observation.' '成信' refers to the ten stages of faith (the ten stages in the Bodhisattva's practice). '緣不退' refers to the stages above the Three Worthies (the three stages in the Bodhisattva's practice: Ten Abodes, Ten Practices, and Ten Dedications). The comparative observation of Bodhisattvas before reaching the ground has not yet personally realized Suchness; the intention here is to ascend to the Bodhisattva ground and personally experience the holy nature. '以因等者' The ten Paramitas (Paramita, the ten methods of reaching the other shore: generosity, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge) practiced by Bodhisattvas on the ground are intended to ultimately realize the Bodhi (Bodhi, enlightenment) of Buddhahood. These five sentences and the following two sentences are concluding reminders. '相由者' First, understanding the meaning through the teachings; second, revealing the principle through phenomena from the meaning; third, taking phenomena and principle as the object of contemplation, thereby accomplishing the practice of Samatha-Vipassana; then, entering the stage of realization through Samatha-Vipassana; and finally, attaining Buddhahood by entering the stage of realization. This is the transmission of the doctrine's purpose and intent, from shallow to deep, through mutual causation. The preliminary exposition of the meaning gates ends here. The second part is the annotation of the text. First, the two parts in the topic of the treatise. First explain the first four words. Now, first explain these four words in general. '言當體者' is different from expedient teachings (skillful means established to guide beings of different capacities). '解大者揀小為義' Explaining 'great' is to distinguish it from 'small'. If there is still 'small' outside of 'great' that can be distinguished, how can it be called the greatest? Now, because the essence of mind (Citta, the nature of consciousness) has no boundaries, cutting off all distinctions and measurements, the activity of consciousness ceases, the path of language is cut off, there is nothing to call it, so it is reluctantly called 'great'. However, 'great' has two meanings: one is the meaning of permanence, which refers to vertically penetrating the three times (past, present, and future), without beginning and without end, no dharma precedes it, only it precedes all dharmas, so it is called 'great'. The Nirvana Sutra says: 'What is called great is called permanent.' The second is the meaning of pervasiveness, which refers to horizontally
該十方。十方窮之無有邊涯。涅槃又云。所言大者。其性廣博猶如虛空。包含者。以論云是心則攝一切世間出世間法。又經云。心精遍圓含裹十方等。體若不遍寧曰包含。若不包含豈名為大。由是包含是大之義也。運載等者。然乘有五種。謂人天聲聞緣覺菩薩。雖則皆有運載之功總名為乘。且義有大小而載有近遠。人乘者謂三歸五戒。運載眾生越於三涂。生於人間。其猶小船才過溪澗。天乘者。謂上品十善及四禪八定。運載眾生越於四洲。達于上界。如以次船渡小江河聲聞乘者。謂四諦法門。緣覺乘者。謂十二因緣法門。皆能運載眾生越於三界。到有餘無餘涅槃。成阿羅漢及辟支佛。皆如大船越大江河。菩薩乘者。謂悲智六度法門。運載眾生總越三界二乘之境。到無上菩提大般涅槃之彼岸也。如乘大舶過於大海。法華云。若有眾生從佛世尊。聞法信受勤修精進。求一切智佛智自然智無師智。如來知見力無所畏。愍念安樂無量眾生。利益天人度脫一切。是名大乘菩薩。求此乘故名為摩訶薩。此乃由能乘有利鈍故。所乘有勝劣。令所越有廣狹。俾所至有近遠。今言乘者。則第五菩薩乘也。然上所說。但約常涂。以六度萬行為所乘體。今此論中明所乘者。直約體相。二大故下文云。一切諸佛本所乘故。一切菩薩皆乘此法到如
【現代漢語翻譯】 現代漢語譯本： 這指十方（dong-fang）。十方是無限廣闊的，沒有邊際。正如《涅槃經》所說：『所謂大，是指其性質廣博，猶如虛空，能夠包含一切。』這是因為《論》中說，『心』能攝取一切世間和出世間的法。又有經文說：『心之精妙，遍佈圓滿，含裹十方』等等。如果本體不周遍，怎麼能說是包含？如果不能包含，又怎麼能稱為大？因此，包含是『大』的含義。『運載』等等，是指『乘』有五種，即人乘、天乘、聲聞乘、緣覺乘和菩薩乘。雖然都有運載的功用，總稱為『乘』，但意義有大小，運載有遠近。人乘，指的是三歸五戒，能運載眾生超越三惡道，生於人間，就像小船只能渡過小溪。天乘，指的是上品十善和四禪八定，能運載眾生超越四大洲，到達上界，就像用稍大的船渡過小江河。聲聞乘，指的是四諦法門；緣覺乘，指的是十二因緣法門。都能運載眾生超越三界，到達有餘涅槃和無餘涅槃，成就阿羅漢和辟支佛，就像大船能渡過大江大河。菩薩乘，指的是悲智六度法門，能運載眾生完全超越三界和二乘的境界，到達無上菩提和大般涅槃的彼岸，就像乘坐大船渡過大海。《法華經》說：『如果有眾生從佛世尊那裡，聽聞佛法，信受奉行，勤奮修行，精進不懈，追求一切智、佛智、自然智、無師智，如來知見力、無所畏懼，憐憫安樂無量眾生，利益天人，度脫一切，這叫做大乘菩薩。』因為追求此乘，所以稱為摩訶薩（mo-he-sa）。這是因為所乘之『乘』有利鈍之分，所以運載的工具有勝劣之別，使得超越的範圍有廣狹之分，到達的地點有遠近之別。現在所說的『乘』，指的是第五種菩薩乘。然而，以上所說的，只是通常的途徑，以六度萬行為所乘的本體。現在這部論中所說的『乘』，直接指的是本體和相狀的二大，所以下文說：『一切諸佛本來所乘的，一切菩薩都乘此法到達如來果位。』
【English Translation】 English version: This refers to the ten directions (shi-fang). The ten directions are infinitely vast, without boundaries. As the Nirvana Sutra says: 'The so-called 'great' refers to its nature being broad, like empty space, capable of containing everything.' This is because the Treatise says, 'The 'mind' can encompass all mundane and supramundane dharmas.' Also, a sutra says: 'The essence of the mind is pervasive and complete, encompassing the ten directions,' and so on. If the substance is not pervasive, how can it be said to contain? If it cannot contain, how can it be called great? Therefore, containing is the meaning of 'great.' 'Transporting,' etc., refers to the five 'vehicles' (cheng): the human vehicle, the heavenly vehicle, the sravaka vehicle, the pratyekabuddha vehicle, and the bodhisattva vehicle. Although all have the function of transporting, they are collectively called 'vehicles,' but the meanings have sizes, and the transportations have distances. The human vehicle refers to the three refuges and five precepts, which can transport sentient beings beyond the three evil realms and be born in the human realm, just like a small boat can only cross a small stream. The heavenly vehicle refers to the superior ten virtues and the four dhyanas and eight samadhis, which can transport sentient beings beyond the four continents and reach the upper realms, just like using a slightly larger boat to cross a small river. The sravaka vehicle refers to the four noble truths; the pratyekabuddha vehicle refers to the twelve links of dependent origination. Both can transport sentient beings beyond the three realms and reach nirvana with remainder and nirvana without remainder, achieving arhatship and pratyekabuddhahood, just like a large boat can cross a large river. The bodhisattva vehicle refers to the six paramitas of compassion and wisdom, which can transport sentient beings completely beyond the three realms and the realms of the two vehicles, reaching the other shore of unsurpassed bodhi and great nirvana, just like riding a large ship across the sea. The Lotus Sutra says: 'If there are sentient beings who, from the Buddha-World Honored One, hear the Dharma, believe and accept it, diligently practice, and strive unremittingly, seeking all-wisdom, Buddha-wisdom, natural wisdom, and wisdom without a teacher, the Tathagata's knowledge and vision, power, fearlessness, compassionately bringing peace and happiness to immeasurable sentient beings, benefiting gods and humans, and liberating all, this is called a Mahasattva (mo-he-sa).' Because they seek this vehicle, they are called Mahasattvas. This is because the 'vehicle' being ridden has advantages and disadvantages, so the means of transportation have superior and inferior distinctions, causing the scope of transcendence to have breadth and narrowness, and the destination to have nearness and farness. The 'vehicle' now being spoken of refers to the fifth type, the bodhisattva vehicle. However, what has been said above is only the usual path, with the six paramitas and myriad practices as the substance of what is being ridden. The 'vehicle' spoken of in this treatise directly refers to the two greatnesses of substance and appearance, so the following text says: 'What all Buddhas originally ride, all Bodhisattvas ride this Dharma to reach the fruit of Tathagata.'
來地故等。由是亦名佛乘一乘最上乘。今就通稱。但言大也。言雖不異其義不同。由是此文迥異常說常涂。又說須待能所相契方得名乘。今論直目眾生心。以為大乘法。豈得須具能所耶。故涅槃云。佛性者。名為一乘。大乘下舉所信。以明能信。謂由有此一心三大為勝境故。緣此勝境而發忍樂之心。名為起信。若不然者。信何法是何信耶。信憑何起耶。是故心境合為目也。大乘之起信者。謂由大乘為所緣境故。而發得能緣信心。此則緣大乘以起信心。非起余心也。所緣勝而能緣劣。大乘之起信依主得名。此約境以顯心也。又亦下對宗以別行。謂信通大小理宜揀之。今起大乘之信。非起余信。即以別揀通。亦依主釋。
又大下二別釋大乘也。就義等者。論云。所言義者。則有三種。云何為三。一者體大。謂一切法真如平等不增減故。二者相大。謂如來藏具足無量性功德故。三者用大。能生一切世間出世間善因果故。就人等者。論云。一切諸佛本所乘故。一切菩薩皆乘此法到如來地故。準本疏說。於三大之中。體相是所乘。用大為能乘。三大之中唯一心轉。是故亦大亦乘。持業釋也。
又依下三別釋大字也。七種相應者此皆約人而說境。大性者以諸佛所說。廣大教法為所緣故。行者。自利利他。二利行故。智
【現代漢語翻譯】 現代漢語譯本： 因此，它也被稱為佛乘、一乘、最上乘。現在採用通用的稱呼，只說是『大』。言語上雖然沒有不同，但其意義卻不同。因此，這段文字迥異於通常的說法。又有人說必須等待能與所相互契合，才能稱之為『乘』。現在我們直接將眾生的心視為大乘之法，難道還需要具備能與所嗎？所以《涅槃經》說：『佛性，名為一乘。』『大乘』以下舉出所信的對象，來闡明能信的主體。意思是說，因為有這一心和三大作為殊勝的境界，所以緣于這個殊勝的境界而生起忍可和喜樂之心，這叫做『起信』。如果不是這樣，那麼信的是什麼法？是什麼樣的信？信憑什麼生起呢？所以心與境合在一起作為目標。所謂『大乘之起信』，就是因為以大乘作為所緣的境界，從而生起能緣的信心。這便是緣于大乘而生起信心，而不是生起其他的信心。所緣的境界殊勝，而能緣的心力較弱，所以『大乘之起信』是依主釋，這是從境界來顯明心。『又亦下』，是用對宗的方式來區別行，意思是說，信有大小之分，道理上應該加以選擇。現在我們生起的是大乘的信心，而不是生起其他的信心，這就是用區別來選擇普遍的，也是依主釋。
『又大下』，以下兩段分別解釋『大乘』。『就義等者』，《論》中說：『所說的義，有三種。哪三種呢？一是體大，因為一切法的真如是平等不增不減的緣故。二是相大，因為如來藏具足無量自性功德的緣故。三是用大，能生一切世間和出世間的善因果的緣故。』『就人等者』，《論》中說：『一切諸佛本來所乘的緣故，一切菩薩都乘此法到達如來地的緣故。』按照本疏的說法，在三大之中，體和相是所乘，用大是能乘。三大之中唯有心在運轉，所以既是大又是乘，這是持業釋。
『又依下』，以下三段分別解釋『大』字。『七種相應者』，這些都是就人而言的境界。『大性者』，是以諸佛所說的廣大教法作為所緣的緣故。『行者』，是自利利他，兩種利益的行為的緣故。『智』
【English Translation】 English version: Therefore, it is also called Buddha-yana (Buddha Vehicle), Eka-yana (One Vehicle), and Uttara-yana (Supreme Vehicle). Now, using the common term, we simply say 'Great'. Although the words are not different, their meanings are different. Therefore, this passage is distinctly different from ordinary sayings. Furthermore, some say that one must wait for the 'knower' and the 'known' to be in harmony before it can be called a 'vehicle'. Now, we directly regard the minds of sentient beings as the Great Vehicle Dharma. Is it necessary to have both the 'knower' and the 'known'? Therefore, the Nirvana Sutra says: 'Buddha-nature is called the One Vehicle.' 'Great Vehicle' below cites the object of faith to clarify the subject of faith. It means that because there is this one mind and the Three Greatnesses as supreme realms, therefore, arising from this supreme realm, the mind of acceptance and joy arises, which is called 'Awakening of Faith'. If it were not so, then what Dharma is being believed? What kind of faith is it? Upon what does faith arise? Therefore, the mind and the realm are combined as the goal. The so-called 'Awakening of Faith in the Great Vehicle' means that because the Great Vehicle is taken as the object of focus, the ability to focus and faith arises. This is arising faith through the Great Vehicle, not arising other faiths. The object of focus is supreme, while the ability to focus is inferior, so 'Awakening of Faith in the Great Vehicle' is named based on the dominant element. This is revealing the mind through the realm. 'Also below' uses the contrast with the doctrine to distinguish practice, meaning that faith has great and small distinctions, and in principle, it should be selected. Now, we are arising faith in the Great Vehicle, not arising other faiths. This is using distinction to select the universal, and it is also named based on the dominant element.
'Also below', the following two paragraphs separately explain 'Great Vehicle'. 'Regarding meaning, etc.', the Treatise says: 'What is meant by meaning has three aspects. What are the three? First, Greatness of Essence (體大, ti da), because the Suchness (真如, zhen ru) of all dharmas is equal, without increase or decrease. Second, Greatness of Attributes (相大, xiang da), because the Tathagatagarbha (如來藏, ru lai zang) is complete with limitless self-nature virtues. Third, Greatness of Function (用大, yong da), because it can generate all wholesome causes and effects of the mundane and supramundane worlds.' 'Regarding people, etc.', the Treatise says: 'Because it is what all Buddhas originally ride, and all Bodhisattvas ride this Dharma to reach the land of the Tathagatas.' According to the commentary, among the Three Greatnesses, Essence and Attributes are what is ridden, and Function is what rides. Among the Three Greatnesses, only the mind revolves, so it is both Great and a Vehicle. This is a Karmadharaya compound.
'Also based below', the following three paragraphs separately explain the word 'Great'. 'The seven correspondences' all refer to the realm in relation to people. 'Great Nature' is because the vast teachings spoken by all Buddhas are taken as the object of focus. 'Practitioner' is for the sake of self-benefit and benefiting others, the practice of two benefits. 'Wisdom'
者我空法空二無分別智故。精進者三祇修行無疲厭故。方便者不住生死及涅槃故。證得者佛地功德悉圓滿故。業者應現十方化眾生故。上六如初。皆言大性。然於七中前五是因。后二是果。果中之二。前體後用。體即智凈相。用則不思議業相。亦即四鏡之後二也。莊嚴瑜伽顯揚等論。並同此說。
起謂下四別釋起信二。初正明。以有本覺等者。約因緣以明發起也。夫有為法起必因緣力。因緣互闕皆不成立。今信所起須具因緣。故論云。自有熏習之力(自體相熏)又為佛菩薩等慈悲願護故(用熏)能起厭苦之心(信心)乃能進趣向涅槃道。勝境者。如下所說。信真如及佛法僧。以信真如是萬法本。佛是報身。法是六度萬行。僧是地上菩薩。並餘三寶四諦最為勝故。希有信者。以所信之境勝故。令能信之心。則為希有也。若信釋迦彌勒是佛等。則為易有。今信眾生心中真如是凡聖通依。迷之則六趣無窮。悟之則三寶不斷。此為難有。如信皇后王胎貧女聖孕難易可知。此上五句解起字也。能令下釋信字。水清珠者。清水珠也。謂眾生心如水。疑如濁信如珠。珠投濁水水必澄徹。信起疑心心必清凈。故唯識云。于實德能深忍樂欲心凈為性。如水清珠能清濁水。金剛亦云。信心清凈則生實相。信即清凈心也。
何故
【現代漢語翻譯】 現代漢語譯本：『者』指我空和法空這兩種沒有分別的智慧。『精進』指歷經三大阿僧祇劫修行而沒有疲憊厭倦。『方便』指不住于生死輪迴，也不住于涅槃寂靜。『證得』指佛地的功德全部圓滿。『業』指應化顯現在十方世界教化眾生。以上六種『如』與最初的解釋相同，都強調其『大性』。然而在這七種『如』中，前五種是因，后兩種是果。在果中的兩種，前者是體，後者是用。體就是智慧清凈的相，用就是不可思議的業相，也就是四智心中的后兩種智慧。莊嚴經論、瑜伽師地論、顯揚聖教論等論典，都持相同的觀點。
『起』是指下面四段分別解釋《起信論》中的『起』字。首先是正面說明。『以有本覺等者』，是從因緣的角度來說明發起的道理。有為法的生起必定依賴於因緣的力量，缺少任何一個因緣都不能成立。現在信心的生起需要具備各種因緣，所以論中說：『自有熏習之力』（自體相熏），『又為佛菩薩等慈悲願護故』（用熏），才能生起厭離痛苦的心（信心），才能進一步趨向涅槃之道。『勝境者』，如下面所說，信真如以及佛法僧。因為信真如是萬法的根本，佛是報身佛，法是六度萬行，僧是地上菩薩。並且其餘三寶四諦最為殊勝。『希有信者』，因為所信的境界殊勝，所以能生起這種信心就非常稀有。如果相信釋迦牟尼佛、彌勒佛是佛等，就比較容易。現在相信眾生心中的真如是凡夫和聖人共同的依止，迷惑它就會在六道輪迴中無有窮盡，覺悟它就能使三寶相續不斷。這是非常難得的。就像相信皇后懷的是王胎，貧女懷的是聖胎一樣，難易程度是可以知道的。以上五句解釋『起』字。『能令下釋信字』，用水清珠來比喻。所謂清水珠，是指眾生心如水，疑惑如濁，信心如珠。珠子投入濁水中，水一定會變得清澈。信心生起，疑心就會消失，心就會清凈。所以《唯識論》說：『于實德能深忍樂欲，心凈為性。』就像清水珠能使濁水變清一樣。《金剛經》也說：『信心清凈，則生實相。』信心就是清凈心。
何故
【English Translation】 English version: 'Zhe' refers to the two non-discriminating wisdoms of self-emptiness (Wo Kong) and dharma-emptiness (Fa Kong). 'Vigor' (Jingjin) refers to the tireless practice over three great Asamkhya kalpas (Sanqi). 'Skillful means' (Fangbian) refers to not dwelling in Samsara (Shengsi) or Nirvana (Niepan). 'Attainment' (Zhengde) refers to the complete perfection of the Buddha-ground (Fodi) merits. 'Karma' (Ye) refers to manifesting in the ten directions to transform sentient beings. The above six 'Thus' (Ru) are the same as the initial explanation, all emphasizing their 'Great Nature' (Daxing). However, among these seven 'Thus', the first five are causes, and the last two are effects. Among the two effects, the former is the substance (Ti), and the latter is the function (Yong). The substance is the aspect of wisdom and purity (Zhi Jing Xiang), and the function is the aspect of inconceivable karma (Bu Siyi Ye Xiang), which are also the last two of the four wisdoms. The Yogacarabhumi-sastra (Zhuangyan Jinglun), Asanga's Compendium of Determinations (Yujia Shidi Lun), Exposition of the Scripture (Xianyang Shengjiao Lun), and other treatises all hold the same view.
'Arising' (Qi) refers to the following four paragraphs that separately explain the 'arising' in the Awakening of Faith (Qixin Lun). The first is a direct explanation. 'Because there is original enlightenment, etc.' (Yi You Benjue Deng Zhe) explains the principle of arising from the perspective of causes and conditions. The arising of conditioned phenomena (Youwei Fa) must rely on the power of causes and conditions; the lack of any cause or condition will prevent its establishment. Now, the arising of faith must be equipped with various causes and conditions. Therefore, the treatise says: 'There is the power of self-habituation' (Ziti Xiang Xun), 'and also because of the compassionate vows and protection of Buddhas and Bodhisattvas, etc.' (Yong Xun), one can generate a mind that is weary of suffering (Xinxin), and then advance towards the path of Nirvana. 'Superior realm' (Shengjing Zhe) refers to believing in Suchness (Zhenru) and the Buddha (Fo), Dharma (Fa), and Sangha (Seng), as described below. Because believing in Suchness is the root of all dharmas, the Buddha is the Sambhogakaya (Baoshen), the Dharma is the six perfections (Liudu) and myriad practices (Wanxing), and the Sangha is the Bodhisattvas on the ground (Dishang Pusa). Furthermore, the remaining Three Jewels (Sanbao) and Four Noble Truths (Sidi) are the most superior. 'Rare faith' (Xiyou Xin Zhe) is because the realm of belief is superior, so the mind that can generate this faith is very rare. If one believes that Shakyamuni Buddha (Shijia Muni Fo), Maitreya Buddha (Mile Fo), etc., are Buddhas, it is relatively easy. Now, believing that the Suchness in the minds of sentient beings is the common reliance of ordinary beings and sages, being deluded about it will lead to endless cycles in the six realms (Liudao), and being enlightened about it will enable the Three Jewels to continue uninterrupted. This is very rare. Just like believing that the queen is pregnant with a royal child or that a poor woman is pregnant with a holy child, the degree of difficulty can be known. The above five sentences explain the word 'arising'. 'Neng Ling Xia Shi Xin Zi' uses a clear water pearl as a metaphor. The so-called clear water pearl refers to the mind of sentient beings being like water, doubt being like turbidity, and faith being like a pearl. When a pearl is thrown into turbid water, the water will definitely become clear. When faith arises, doubt will disappear, and the mind will become pure. Therefore, the Vijnaptimatrata-siddhi Sastra (Weishi Lun) says: 'Deep acceptance, delight, and desire for reality, virtue, and ability, with purity of mind as its nature.' Just like a clear water pearl can purify turbid water. The Diamond Sutra (Jingang Jing) also says: 'With pure faith, the true aspect arises.' Faith is the pure mind.
Why
下二通妨。問意云。從因至果有無量。行門何故此中獨明於信。又信是最淺之法。望于解行證果。未足為奇。如何題中唯明此耶行本者。答前問也。信之一法為入道之弄引。河沙善品因之而起。茍無其信安能起行而至證果。為初機者。答第二問。初機即十信菩薩位居外凡。未入劫數。今論正被此輩故。下文云。是中依未入正定聚眾生故。說修行信心。然是初機之上根也。根若稍下則先入小乘漸次之大。自信己性等及華嚴文。並證行本之義。此義前未說故。故偏引證初機之義。懸談已明故。此不說。余文可見。
論者下二釋論字。然論有二類。謂宗釋也。釋論即隨解佛經。猶如章疏即智度金剛法華論等。皆此類也。宗論即宗經建立。如瑜伽唯識婆沙俱舍等。建立下此約宗經解論字。謂建立決定顯了可為。軌則文句言辭判斷。宣說佛經之中深妙法義。行相理趣也。依決下結。謂論者。是決判義也。又論下約立理解論字。謂纂集教法商議論量。自問自答往復徴詰。開析道理髮揮真趣。令正理成立邪宗摧破也。此上二解前釋后宗。或可俱約宗論非釋論也。然此五字之中有法有喻。約理約行體用心境。因果教義總為題目也。如前開。題處說。又此一論五分之文。亦不出題中五字。謂解釋分中。顯示正義對治邪執是大。分別
發趣道相是乘。修行信心分是起信。初后二分。義當於論。立義分中。即通大等四字。◎
起信論疏筆削記卷第三 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第四
長水沙門子璇錄
◎造論主疏三。初釋馬鳴。初生等者。一義。又善等者。二義。中印等者。三義。咸皆也。躬身也。余並如文。
二釋菩薩。具云等者。以此方時俗不貴秦音。故存梵語。厭繁好簡。又削提埵二字。由是但云菩薩。亦者。例前義也。例前馬鳴之三義故。所求是佛佛即是覺。所度是生生即有情也。此即全取所求所度之境。以彰能求能度之人。即有財釋覺悟智者。即始覺之智。情慮識者。即六染等識。此亦全取所有覺智情識。以立能有者名。亦有財釋。所求是佛智佛智即是覺。能求是。自身自身即有情。此即求菩提之薩埵。以勝顯劣。依主釋也。此三義中初唯約境。次唯約心。后雙約心境。又初約悲智。二約真妄。三約人法。由是約心境悲智真妄人法。以明菩薩理無不盡也。又智度論云。菩提為無上智慧。亦名為覺。亦名為道。薩埵云眾生。或云大心。或云勇猛心。小品云。是為覺一切法無障礙故。名為菩薩。當爲大眾作上首故。名摩訶薩道行雲是人於一切法悉了知。故
【現代漢語翻譯】 現代漢語譯本： 『發趣道相是乘』，指的是修行信心的部分是建立信仰的開端。最初和最後兩部分，意義相當於論著的要點。在『立義分』中，『通』、『大』等四個字具有關鍵意義。
《起信論疏筆削記》卷第三 大正藏第44冊 No. 1848 《起信論疏筆削記》
《起信論疏筆削記》卷第四
長水沙門子璇 記錄
關於造論者（馬鳴 (Aśvaghoṣa)）的解釋有三點。首先，『初生等者』，這是第一種解釋。其次，『又善等者』，這是第二種解釋。然後，『中印等者』，這是第三種解釋。『咸皆』表示全部，『躬』表示親自。其餘部分按照原文理解即可。
關於菩薩（Bodhisattva）的解釋。『具云等者』，完整地說是這樣說的，因為在這個地方，當時的習俗不重視秦地的發音，所以保留了梵語的發音。因為人們喜歡簡潔，厭惡繁瑣，所以省略了『提』、『埵』二字，因此只稱作『菩薩』。『亦者』，與前面的解釋類似，指的是前面解釋馬鳴的三種含義。所求的是佛（Buddha），佛就是覺悟（覺）。所度的是眾生（Sattva），眾生就是有情。這裡完全取所求所度的境界，來彰顯能求能度的人。『即有財釋』，覺悟的智者，就是始覺的智慧。情慮識者，就是六種染污的識。這裡也完全取所有覺智情識，來確立能有者的名稱。也是『有財釋』，所求的是佛智，佛智就是覺悟。能求的是自身，自身就是有情。這是指求菩提（Bodhi）的薩埵，用殊勝的來顯示低劣的，屬於依主釋。這三種解釋中，第一種只涉及境界，第二種只涉及心，第三種同時涉及心和境界。此外，第一種涉及悲智，第二種涉及真妄，第三種涉及人法。因此，通過心境、悲智、真妄、人法，來闡明菩薩的道理，沒有不完備的。此外，《智度論》中說，菩提是無上的智慧，也稱為覺，也稱為道。薩埵稱為眾生，或者稱為大心，或者稱為勇猛心。《小品般若經》中說，因為覺悟一切法沒有障礙，所以稱為菩薩。當爲大眾做領導者，所以稱為摩訶薩（Mahāsattva）。《道行般若經》中說，這個人對一切法完全瞭解，所以……
【English Translation】 English version: 'Fa Qu Dao Xiang Shi Cheng' refers to the part of cultivating faith and confidence that is the beginning of establishing faith. The initial and final two parts are equivalent in meaning to the main points of the treatise. In the 'Li Yi Fen' (Establishing Meaning Section), the four characters 'Tong', 'Da', etc., have key significance.
Notes on the Commentary on the Awakening of Faith Treatise, Volume 3 Taisho Tripitaka, Volume 44, No. 1848, Notes on the Commentary on the Awakening of Faith Treatise
Notes on the Commentary on the Awakening of Faith Treatise, Volume 4
Recorded by Shramana Zixuan of Changshui
Regarding the explanation of the author of the treatise (Aśvaghoṣa (馬鳴)), there are three points. First, 'Chu Sheng Deng Zhe' (初生等者), this is the first explanation. Second, 'You Shan Deng Zhe' (又善等者), this is the second explanation. Then, 'Zhong Yin Deng Zhe' (中印等者), this is the third explanation. 'Xian Jie' (咸皆) means all, 'Gong' (躬) means personally. The rest can be understood according to the original text.
Regarding the explanation of Bodhisattva (菩薩). 'Ju Yun Deng Zhe' (具云等者), it is said completely like this, because in this place, the customs at that time did not value the pronunciation of Qin, so the Sanskrit pronunciation was retained. Because people like simplicity and dislike complexity, the characters 'Ti' (提) and 'Duo' (埵) are omitted, so it is only called 'Bodhisattva'. 'Yi Zhe' (亦者), similar to the previous explanation, refers to the three meanings of the previous explanation of Aśvaghoṣa. What is sought is Buddha (佛), Buddha is enlightenment (覺). What is delivered is sentient beings (Sattva (眾生)), sentient beings are sentient beings (有情). Here, the realm of what is sought and what is delivered is completely taken to highlight the person who can seek and deliver. 'Ji You Cai Shi' (即有財釋), the enlightened wise person is the wisdom of initial enlightenment. Those who are emotional and discerning are the six defiled consciousnesses. Here, all enlightened wisdom and emotional consciousness are also completely taken to establish the name of the one who can have it. It is also 'You Cai Shi', what is sought is Buddha wisdom, Buddha wisdom is enlightenment. What can be sought is oneself, oneself is sentient beings. This refers to the Sattva who seeks Bodhi (菩提), using the superior to show the inferior, which belongs to the dependent possessive explanation. Among these three explanations, the first only involves the realm, the second only involves the mind, and the third involves both the mind and the realm. In addition, the first involves compassion and wisdom, the second involves truth and delusion, and the third involves people and Dharma. Therefore, through mind and realm, compassion and wisdom, truth and delusion, people and Dharma, the principle of Bodhisattva is explained, and there is nothing that is not complete. In addition, the Mahaprajnaparamita Sastra says that Bodhi is supreme wisdom, also called enlightenment, also called the path. Sattva is called sentient beings, or called great mind, or called courageous mind. The Smaller Perfection of Wisdom Sutra says that because of the enlightenment of all Dharmas without obstruction, it is called Bodhisattva. When acting as the leader of the masses, it is called Mahāsattva (摩訶薩). The Conduct of the Path Sutra says that this person completely understands all Dharmas, so...
名菩薩。天上天下最尊勝。故名摩訶薩。
三釋造字製作者。揀非撰述也佛滅等者。明造論時二五百初。解脫者少。故造此論以被入證也。摩耶等者準摩訶衍論說。有六馬鳴前後異出。一者勝頂王經說。佛成道十七日有一外道。問難於佛。名曰馬鳴。二者摩尼清凈經說。佛滅后一百年有一菩薩出世。名曰馬鳴。三者變化功德經說。佛滅度后三百年有一菩薩出世。名曰馬鳴。四者如疏所引。五者常德三昧經說。佛滅后八百年有一菩薩出世。名曰馬鳴。六者莊嚴三昧經說。過去有一菩薩名曰馬鳴。具說有六。今當第四矣。然準大論所說。此菩薩道成先劫號大光明佛。今乃助化示居八地。父名盧伽。母名瞿那。又名功德日。菩薩如別處明。輩流類也。
真諦等者。亦名拘那羅陀。此云親依。梁元帝等者。以此三藏是梁武帝太清二年戊辰歲。見帝于寶云殿。帝敕譯經。自太清二年。迄元帝承聖三年歲次甲戌。于正觀等寺。譯金光明彌勒下生等經。起信論等一十一部。合二十卷。此論乃是其年九月十日。與京邑英賢惠顯智愷等。于衡州建興寺譯。並翻論旨玄文二十卷。屬侯景作亂。遂欲泛舶西歸。遇風飄還廣州。刺史留住制止寺。請譯經論。自陳永定元年至太建元年己丑。更譯佛阿毗曇論及俱舍論等。總梁陳二代共
【現代漢語翻譯】 現代漢語譯本： 名為菩薩，在天上天下最為尊貴殊勝，所以稱為摩訶薩（偉大的菩薩）。
解釋造字製作者，表明不是撰述。『佛滅等者』，說明造論時是第二個五百年之初，證得解脫的人很少，所以造此論來幫助人們證入。『摩耶等者』，根據《摩訶衍論》所說，有六個馬鳴（菩薩的名字）在不同時期出現。一是《勝頂王經》說，佛陀成道后十七天，有一個外道，向佛陀問難，名叫馬鳴。二是《摩尼清凈經》說，佛陀滅度后一百年，有一位菩薩出世，名叫馬鳴。三是《變化功德經》說，佛陀滅度后三百年，有一位菩薩出世，名叫馬鳴。四是如疏中所引用。五是《常德三昧經》說，佛陀滅度后八百年，有一位菩薩出世，名叫馬鳴。六是《莊嚴三昧經》說，過去有一位菩薩名叫馬鳴。詳細說明共有六位。現在應當是第四位。然而根據《大論》所說，這位菩薩在過去劫已經成道，號為大光明佛，現在爲了幫助教化，示現居住在八地菩薩的果位。父親名叫盧伽（梵文音譯），母親名叫瞿那（梵文音譯），又名功德日。菩薩如同其他地方所說，是同輩中的佼佼者。
『真諦等者』，也名叫拘那羅陀（梵文音譯），這裡翻譯為『親依』。『梁元帝等者』，因為這位三藏法師是在梁武帝太清二年戊辰年，在寶云殿覲見皇帝。皇帝下令翻譯佛經，從太清二年，到元帝承聖三年歲次甲戌年，在正觀等寺，翻譯了《金光明經》、《彌勒下生經》等經書，以及《起信論》等一共十一部，合計二十卷。這部《起信論》就是在當年九月十日，與京城的英才賢士惠顯、智愷等，在衡州建興寺翻譯的，並翻譯了論旨玄文二十卷。適逢侯景作亂，於是想要乘船西歸，遇到風飄回廣州。刺史挽留住在制止寺，請求翻譯經論。從陳永定元年到太建元年己丑年，又翻譯了《佛阿毗曇論》以及《俱舍論》等。總共經歷了梁朝和陳朝兩個朝代。
【English Translation】 English version: He is called a Bodhisattva, the most honored and supreme in heaven and earth, hence the name Mahāsattva (great being).
Explaining the creator of the text, clarifying that it is not a compilation. 'Buddha's demise, etc.,' indicates that the treatise was created at the beginning of the second five hundred years, when few attained liberation, hence this treatise was created to aid people in entering realization. 'Māyā, etc.,' according to the Mahāyāna treatises, there were six Aśvaghoshas (name of a Bodhisattva) appearing at different times. First, the Śrīmālādevī Siṃhanāda Sūtra says that seventeen days after the Buddha's enlightenment, there was a heretic who questioned the Buddha, named Aśvaghosha. Second, the Maṇiśuddha Sūtra says that one hundred years after the Buddha's demise, a Bodhisattva named Aśvaghosha appeared in the world. Third, the Transformation Merit Sūtra says that three hundred years after the Buddha's demise, a Bodhisattva named Aśvaghosha appeared in the world. Fourth, as cited in the commentary. Fifth, the Constant Virtue Samādhi Sūtra says that eight hundred years after the Buddha's demise, a Bodhisattva named Aśvaghosha appeared in the world. Sixth, the Adornment Samādhi Sūtra says that in the past, there was a Bodhisattva named Aśvaghosha. It is explained in detail that there are six. Now it should be the fourth. However, according to the Mahāprajñāpāramitopadeśa, this Bodhisattva had already attained enlightenment in a past kalpa, named Great Light Buddha, and now, in order to assist in teaching, manifests as residing in the eighth bhūmi (stage of a Bodhisattva). His father was named Rukā (Sanskrit transliteration), his mother was named Gunā (Sanskrit transliteration), and he was also named Merit Sun. The Bodhisattva, as explained elsewhere, is the best among his peers.
'Paramārtha, etc.,' was also named Kuṇalarata (Sanskrit transliteration), which is translated here as 'Close Reliance.' 'Emperor Yuan of Liang, etc.,' because this Tripiṭaka master met the emperor in the second year of the Taiqing era, the year of Wuchen, of Emperor Wu of Liang, in the Baoyun Hall. The emperor ordered the translation of scriptures, from the second year of the Taiqing era to the third year of the Chengsheng era of Emperor Yuan, the year of Jiaxu, in temples such as Zhengguan Temple, translating scriptures such as the Suvarṇaprabhāsa Sūtra, the Maitreya's Descent Sūtra, and the Awakening of Faith treatise, totaling eleven works in twenty volumes. This Awakening of Faith treatise was translated on the tenth day of September of that year, with the talents and virtuous scholars of the capital, Huixian, Zhikai, etc., at Jianxing Temple in Hengzhou, and translated the profound texts of the treatise in twenty volumes. Coinciding with the rebellion of Hou Jing, he intended to return west by boat, but was blown back to Guangzhou by the wind. The governor retained him at Zhizhi Temple, requesting the translation of scriptures and treatises. From the first year of the Yongding era of the Chen dynasty to the first year of the Taijian era, the year of Jichou, he further translated the Abhidharma of the Buddha and the Abhidharmakośa, etc. In total, he experienced the Liang and Chen dynasties.
譯經論三十四部。一百四十一卷。博解者。群藏廣部罔不措懷。藝術異解[例-歹+(鉓-金)]素諳練。神異者。或敷座以憑河。或當暑而無汗。余如疏文。
大周者。以則天初載二年九月九日。改國號為大周。改元為天授元年。故曰大周則天也。
解前譯者。以後譯之本是疏主證義。恐涉情黨。故解他本。◎
◎歸依三寶者。然諸論具闕不同。有具歸者如智論等。有唯歸佛者如地持論等。有唯歸人者如十地論等。有並不歸者如十二門論等。此乃各隨作者之意。今所歸者具也。疏文二。初敘意。荷恩者。佛大慈悲故。垂之以教教不自闡。傳之以僧。使我于苦不至於樂有得。即知三寶於我大有恩德。為感荷故而歸命之。加護者。將欲造論摧邪顯正。先歸三寶請以冥資。助增智慧使其通曉。故云加也。恐其魔嬈有成難事。假以威力防外緣障。故云護也。生信者。論主示居因位種智未圓。所述論文恐鮮有信。承力而作必信無疑。儀式者。夫臣子之道。欲有所作必先告于君父。今遺法弟子將造論文。必先歸命三寶。為後代儀式也。尊勝者。三寶尊重首出衆物。為世良田。論初歸之表殊勝也。益物者。然佛法僧能益庶品。其利博哉。凡愚迷倒莫有知者。故伸歸命以顯於物有大利益也。
論歸命下二釋
【現代漢語翻譯】 現代漢語譯本 譯經論三十四部，共一百四十一卷。博學通達者，對於各種典籍和廣大的部類沒有不深入研究的。精通各種技藝和不同的解釋，對於[例-歹+(鉓-金)]（珍貴的裝飾品）也向來熟悉和熟練。具有神異能力的人，有時鋪開座位就能橫渡河流，有時在炎熱的夏天也不會出汗。其餘的都如同疏文所說。
大周，指的是武則天初載二年九月九日，更改國號為大周，改年號為天授元年。所以說是大周則天。
解釋前人的譯本，是因為後人的譯本是疏主的證義，恐怕涉及偏袒。所以解釋其他的版本。
歸依三寶，然而各種論典所記載的歸依方式不盡相同。有的具足歸依，如《大智度論》等；有的只歸依佛，如《地持論》等；有的只歸依僧，如《十地論》等；有的什麼都不歸依，如《十二門論》等。這都是各自隨作者的意願。現在所歸依的是具足歸依。疏文分為兩部分。首先敘述歸依的意義。感荷恩德，因為佛陀大慈大悲的緣故，垂示教法，但教法不能自己闡明，所以由僧眾來傳揚。使我們從痛苦走向快樂，有所得益。由此可知三寶對我們有很大的恩德，爲了感念和報答這份恩德，所以歸命三寶。加持護佑，將要造論，摧邪顯正，先歸依三寶，祈請冥冥中的資助，增加智慧，使之通達曉暢。所以說是『加』。恐怕有邪魔的侵擾，難以成就，藉助三寶的威力，防止外在的因緣障礙。所以說是『護』。生起信心，論主表示自己還處於因位，種智尚未圓滿，所著的論文恐怕難以令人信服。憑藉三寶的力量來寫作，必定令人深信不疑。作為儀式，作為臣子的道理，想要有所作為，必定先稟告君父。現在遺法的弟子將要造論，必定先歸命三寶，作為後代的儀式。尊貴殊勝，三寶尊重，在一切事物中最為首要，是世間的良田。在論著開始時歸依三寶，表明其殊勝之處。利益眾生，佛法僧能夠利益廣大的眾生，其利益是廣博的。凡夫愚昧顛倒，沒有人知道這一點。所以伸張歸命，以顯示對眾生有大利益。
論述歸命，下面進行解釋。
【English Translation】 English version Thirty-four treatises on sutra translation, totaling one hundred and forty-one volumes. Those with extensive knowledge embrace all collections and vast divisions without exception. Skilled in various arts and diverse interpretations, they are well-versed and proficient in [例-歹+(鉓-金)] (precious ornaments). Those with supernatural abilities sometimes spread out a seat to cross rivers or remain sweat-free in the heat of summer. The rest is as stated in the commentary.
The Great Zhou refers to the second year of the first reign of Empress Wu Zetian, when the state name was changed to Great Zhou and the reign title was changed to Tianshou Year 1. Hence, it is called Great Zhou Zetian.
Explaining previous translations is because later translations are the commentator's own interpretations, which may involve bias. Therefore, other versions are explained.
Taking refuge in the Three Jewels: However, the ways of taking refuge recorded in various treatises are not entirely the same. Some have complete refuge, such as the Mahaprajnaparamita Shastra (智論) and others; some only take refuge in the Buddha, such as the Bodhisattvabhumi Sutra (地持論) and others; some only take refuge in the Sangha, such as the Dasabhumika Sutra (十地論) and others; some take refuge in nothing, such as the Dvadasanikaya Shastra (十二門論) and others. These all depend on the intention of the author. What is taken refuge in now is complete refuge. The commentary is divided into two parts. First, it narrates the meaning of taking refuge. Grateful for the kindness, because of the great compassion of the Buddha, he imparted the teachings, but the teachings cannot explain themselves, so they are propagated by the Sangha. It enables us to go from suffering to happiness and to gain benefits. From this, it can be known that the Three Jewels have great kindness to us, and in order to be grateful and repay this kindness, we take refuge in the Three Jewels. Bless and protect, intending to create a treatise to destroy the heretical and reveal the orthodox, first take refuge in the Three Jewels, praying for assistance in the dark, increasing wisdom, making it clear and understandable. Therefore, it is said to be 'addition'. Fearing the harassment of demons, it is difficult to achieve, relying on the power of the Three Jewels to prevent external causal obstacles. Therefore, it is said to be 'protection'. Generate faith, the author of the treatise indicates that he is still in the causal position, the seed wisdom is not yet complete, and the thesis written is afraid that it will be difficult to convince people. Writing by relying on the power of the Three Jewels will surely make people believe without doubt. As a ritual, as the principle of a subject, if you want to do something, you must first report to the ruler and father. Now the disciples of the remaining Dharma are going to create a treatise, and they must first take refuge in the Three Jewels as a ritual for future generations. Noble and supreme, the Three Jewels are respected and are the most important of all things, and are the good fields of the world. Taking refuge in the Three Jewels at the beginning of the treatise shows its supreme nature. Benefit sentient beings, the Buddha, Dharma, and Sangha can benefit vast sentient beings, and their benefits are vast. Ordinary people are foolish and upside down, and no one knows this. Therefore, extend the taking of refuge to show that it has great benefits for sentient beings.
Discussing taking refuge, the following is an explanation.
文三。初能歸至誠文二。初釋文二。今初事相。釋依投等四字。共成歸義。謂歸依歸投歸趣歸向故。御根下約能連持色心種子不斷功能。名之為命。由命御之使根不壞。即不相應行法所攝。一身下命在身存命終身壞。人之所重無以加焉。舉此下約所歸。以明能歸也。命可重者。由無二故。佛可尊者由無上故。今以可重之命。歸於可尊之境。是所宜也。
疏又歸下二觀行釋也。眾生下且明迷源也。雖言六根兼取六識。俱從一心分湛所起。以本是純元之一心。背之遂成六種根識。識不自起由塵所發。唸唸奔逸莫能自反。即背覺合塵之義。故佛頂經云。元依一精明分成六和合。今舉下正顯還源義。總攝六情者。情即根也。以命能總御諸根故。今舉總攝別但言歸命。以命還於一心之時。余皆隨合故。經云。一根既返元六根成解脫。又云。一處成休復六用皆不成。然上所說但派一為多。即是背義。攝多為一。即是歸義。實無能背所背能歸所歸也。一心下謂有覺照為佛。可軌持為法。具萬德和合無違為僧。一心之上而辨三義。故云一體。
疏然能下二通出。體二一通約三業也。能歸體即馬鳴身口意也。業即三用。欲顯下釋具三業。所以疏有三意。一顯佛勝德。二圓自善根。三為彼來果。以身業歸。顯有天眼見。以口業
【現代漢語翻譯】 現代漢語譯本
文三。初能歸至誠文二。初釋文二。今初事相。釋『依』、『投』等四字，共同構成『歸』的意義。即歸依、歸投、歸趣、歸向，因此得名。御根下，從功能上說，連線並保持色心種子不斷的功能，稱之為『命』（jī zhī wéi mìng）。由『命』來駕馭，使根不壞。即不相應行法所攝。一身下，『命』在身則身存，『命』終則身壞。人所看重的東西沒有超過它的了。舉此下，從所歸依的對象來說，用以說明能歸依的主體。『命』之所以可貴，是因為它是獨一無二的。佛之所以可尊，是因為他是至高無上的。現在用可貴的『命』，歸依于可尊的境界，這是最合適的。
疏又歸下，這是用觀行來解釋。眾生下，姑且說明迷失的根源。雖然說的是六根，但也包括六識。都是從一心分出的湛然清凈之處所產生的。因為本來是純粹圓融的一心，背離了它，就形成了六種根識。識不是自己產生的，而是由塵境所引發的。唸唸奔逸，不能自我反省。這就是背覺合塵的意義。所以《佛頂經》（Fó Dǐng Jīng）說：『元依一精明，分成六和合。』現在舉下，正是爲了顯明還源的意義。總攝六情，『情』就是根。因為『命』能夠總攝諸根。現在舉出總攝，特別只說『歸命』。因為『命』迴歸於一心之時，其餘的都隨之合一。所以經上說：『一根既返元，六根成解脫。』又說：『一處成休復，六用皆不成。』然而上面所說的只是將一分化為多，這就是背離的意義。將多攝為一，這就是歸依的意義。實際上沒有能背離的、所背離的、能歸依的、所歸依的。一心下，認為有覺照就是佛（Fó），可以作為軌範持守的就是法（Fǎ），具足萬德和合無違的就是僧（Sēng）。在一心之上而辨別三種意義，所以說是一體。
疏然能下，這是總的說明。體二，一是總的從三業來說。能歸的體就是馬鳴（Mǎ Míng）的身口意。業就是三種作用。欲顯下，解釋具足三業。所以疏中有三種含義：一是顯示佛的殊勝功德，二是圓滿自身的善根，三是為他帶來果報。用身業歸依，顯示有天眼見；用口業
【English Translation】 English version
Text 3. First, the text on being able to return to sincerity is in two parts. First, the explanation is in two parts. Now, the first is on phenomena. Explaining the four words 'yi' (reliance), 'tou' (submission), etc., together they form the meaning of 'gui' (returning). That is, returning for refuge, submitting, inclining towards, and directing towards, hence the name. 'Yu gen xia' (Controlling the roots below), from the perspective of function, connects and maintains the function of the continuous seed of form and mind, which is called 'ming' (life). It is controlled by 'ming', so that the roots are not destroyed. This is included in the non-corresponding activities. 'Yi shen xia' (One body below), when 'ming' is in the body, the body exists; when 'ming' ends, the body decays. There is nothing more important to people than this. 'Ju ci xia' (Raising this below), from the perspective of the object of refuge, it is used to explain the subject capable of taking refuge. The reason why 'ming' is precious is because it is unique. The reason why the Buddha (Fó) is venerable is because he is supreme. Now, using the precious 'ming' to take refuge in the venerable realm is most appropriate.
Commentary: 'Shu you gui xia' (Commentary: Again, returning below), this is explained using contemplation and practice. 'Zhong sheng xia' (Sentient beings below), let's just explain the source of delusion. Although it speaks of the six roots, it also includes the six consciousnesses. All arise from the pure and clear place divided from the one mind. Because it was originally a pure and complete one mind, turning away from it resulted in the formation of six kinds of roots and consciousnesses. Consciousness does not arise by itself, but is triggered by the environment. Thoughts run wild, unable to reflect on themselves. This is the meaning of turning away from enlightenment and uniting with the environment. Therefore, the Surangama Sutra (Fó Dǐng Jīng) says: 'Originally relying on one essence of brightness, it is divided into six harmonies.' 'Jin ju xia' (Now raising below), this is precisely to reveal the meaning of returning to the source. Totally gathering the six emotions, 'qing' (emotion) is the root. Because 'ming' can totally control all the roots. Now, raising the total gathering, especially only speaking of 'gui ming' (returning life). Because when 'ming' returns to the one mind, the rest all unite with it. Therefore, the sutra says: 'Once one root returns to the origin, the six roots become liberated.' It also says: 'Once one place achieves cessation and restoration, the six functions all cease.' However, what was said above is only dividing one into many, which is the meaning of turning away. Gathering many into one is the meaning of returning for refuge. In reality, there is no one who can turn away, what is turned away from, one who can return for refuge, or what is returned for refuge. 'Yi xin xia' (One mind below), it is considered that having awareness is the Buddha (Fó), what can be used as a standard to uphold is the Dharma (Fǎ), and possessing myriad virtues in harmony without contradiction is the Sangha (Sēng). Discriminating three meanings above the one mind, therefore it is said to be one body.
Commentary: 'Shu ran neng xia' (Commentary: However, being able below), this is a general explanation. 'Ti er' (Two bodies), one is a general statement from the perspective of the three karmas. The body capable of returning is the body, speech, and mind of Ashvaghosa (Mǎ Míng). Karma is the three functions. 'Yu xian xia' (Desiring to reveal below), explaining possessing the three karmas. Therefore, the commentary has three meanings: one is to reveal the Buddha's superior merits, two is to perfect one's own good roots, and three is to bring about retribution for others. Using body karma to take refuge shows having the heavenly eye to see; using speech karma
歸。顯有天耳聞。以意業歸。顯有他心知。圓滿下昔以三業悉皆不善。謂殺等十支今既歸佛。即三業皆善。以身禮口贊心緣。即殺盜淫等自然不生。三輪因者。三輪是果。謂神通正教記心也。因即三業善三輪之因。依主釋。以因中身業歸果獲神通輪。謂如意天眼天耳通也。此能引邪歸正故。因中口業歸果獲正教輪。謂宿命漏盡通也。此能觀根說法令解脫故。因中意業歸果獲記心輪。謂他心通也。此令未信者信。未修證者修證。或與記莂等。俱名輪者。以能摧輾眾生惑障故。或見下明歸之儀式。此乃不論三業前後。但隨見聞等處。則用三業對而歸之。此有四句。如疏列配。然上二句且約一期句數配屬則可。若細推之就佛就機。恐無此理。如佛得自在。豈有見而不聞等處耶。若就機者。如見佛身不聞說法。豈只以身作禮而不意敬口贊耶。如聞說法不見形相。豈只口贊而不運意作禮耶。又雖不見聞如專意念佛之人。豈無身口耶。況身口由心所使。意業不行。身口不動。若如此所配。且約一期。
疏今云下二結。屬意業以身口皆由意使故。意為根本。餘二為末。況三界唯心萬法唯識。誠為可重。故但意業。
論盡十方者。二所歸分齊也。疏二。今初明處所分齊。非直者。不但也。謂不但於一方三寶而展歸命。此解
【現代漢語翻譯】 現代漢語譯本：歸依。如果顯現有天耳，就能聽聞（佛法）。如果以意業歸依，就能顯現有他心智。圓滿下文說，過去以身、口、意三業都不善，比如殺生等十惡業。現在既然歸依佛，那麼三業就都變成善業。用身體禮拜，用口讚歎，用心憶念，那麼殺盜淫等惡行自然就不會產生。三輪因，三輪是果，指的是神通輪、正教輪、記心輪。因就是三業的善行，是三輪的因。這是依主釋。因為因中的身業歸依，果上獲得神通輪，比如如意通、天眼通、天耳通。這能引導邪惡歸於正道。因中的口業歸依，果上獲得正教輪，比如宿命通、漏盡通。這能觀察眾生的根器，說法使眾生解脫。因中的意業歸依，果上獲得記心輪，也就是他心通。這能使未信的人相信，未修證的人修證，或者給予授記等等。都叫做輪，是因為能摧毀眾生的迷惑和障礙。或者見下文說明歸依的儀式。這裡是不論身、口、意三業的前後順序，只是隨著見聞等情況，就用三業相對地歸依。這裡有四句，如疏中排列配合。然而上面兩句只是大約按照一期的句數來配合。如果仔細推敲，就佛和眾生的根機來說，恐怕沒有這個道理。比如佛已經得到自在，怎麼會有見而不聞等情況呢？如果就眾生的根機來說，比如見到佛身卻不聞佛說法，難道只會用身體作禮而不用意念恭敬、用口讚歎嗎？又如聞佛說法卻不見佛的形相，難道只會用口讚歎而不運心作禮嗎？又如雖然不見不聞，但如專心念佛的人，難道沒有身口意三業嗎？況且身口是由心所驅使的，意業不行，身口就不會動。如果像這樣配合，只是大約按照一期來說的。 疏中現在說下面兩句是總結，屬於意業，因為身口都是由意念驅使的，所以意念是根本，其餘兩個是末。況且三界唯心，萬法唯識，確實是重要的。所以只說意業。 論中『盡十方』，是說所歸依的範圍。疏中分為兩部分。現在先說明處所的範圍。『非直』，不只是的意思。就是不只是向一方的三寶而展現歸命。
【English Translation】 English version: Taking refuge. If there is a manifestation of heavenly ears (tiān ěr, divine hearing), one can hear (the Dharma). If one takes refuge with mental karma, it will manifest as knowledge of others' minds (tāxīnzhī, telepathy). The following passage explains that in the past, all three karmas of body, speech, and mind were unwholesome, such as the ten branches of killing, etc. Now that one has taken refuge in the Buddha, all three karmas become wholesome. By bowing with the body, praising with the mouth, and contemplating with the mind, actions such as killing, stealing, and lust will naturally not arise. The three wheels of cause: the three wheels are the effect, referring to the wheels of supernatural power (shéntōng lún), correct teaching (zhèngjiào lún), and mind-reading (jìxīn lún). The cause is the wholesome actions of the three karmas, which are the cause of the three wheels. This is a possessive compound. Because the bodily karma of taking refuge in the cause results in the wheel of supernatural power in the effect, such as the wish-fulfilling power (rúyì tōng), the heavenly eye (tiānyǎn), and the heavenly ear. This can lead the wicked to return to the right path. The verbal karma of taking refuge in the cause results in the wheel of correct teaching in the effect, such as the knowledge of past lives (sùmìng tōng) and the exhaustion of outflows (lòujìn tōng). This can observe the faculties of beings and preach the Dharma to liberate them. The mental karma of taking refuge in the cause results in the wheel of mind-reading in the effect, which is telepathy. This enables those who do not believe to believe, and those who have not cultivated to cultivate, or to give predictions, etc. They are all called wheels because they can crush the delusions and obstacles of beings. Or see the explanation of the ritual of taking refuge below. Here, the order of the three karmas of body, speech, and mind is not considered; rather, depending on what is seen or heard, the three karmas are used to take refuge accordingly. There are four phrases here, as arranged and matched in the commentary. However, the first two phrases are only roughly matched according to the number of phrases in a single period. If examined closely, in terms of the Buddha and the faculties of beings, this may not be the case. For example, if the Buddha has attained freedom, how could there be situations where one sees but does not hear, etc.? If in terms of the faculties of beings, such as seeing the Buddha's body but not hearing the Dharma, would one only bow with the body without revering with the mind and praising with the mouth? Or if one hears the Dharma but does not see the form, would one only praise with the mouth without moving the mind to bow? Furthermore, even if one does not see or hear, like a person who single-mindedly recites the Buddha's name, does one not have the three karmas of body, speech, and mind? Moreover, the body and speech are driven by the mind; if the mental karma does not act, the body and speech will not move. If matched in this way, it is only roughly according to a single period. The commentary now says that the following two sentences are a conclusion, belonging to mental karma, because the body and speech are driven by the mind, so the mind is the root, and the other two are the branches. Moreover, the three realms are only mind, and all phenomena are only consciousness, which is indeed important. Therefore, only mental karma is mentioned. The treatise says 'exhausting the ten directions' refers to the scope of taking refuge. The commentary divides it into two parts. Now, first explain the scope of the location. 'Not only' means not just. That is, not only to the Three Jewels in one direction do we show our taking refuge.
十方也。每方下釋盡字。然有兩意。謂每方不但一剎兩剎。每剎不唯一佛二佛。顯三寶下釋所以也。普遍者。經云。毗盧遮那遍一切處。此法身遍也。法身是理報身是智。理智不二報身亦遍。法報是體應身是用。即體之用應身亦遍。餘二例知。此約所歸廣大者。約能歸由所歸普遍故。能歸廣大能所相稱。如函與蓋也。簡小者。約教釋也。亦是通約能所。以小乘中不信有他方佛。今言盡十方故。揀異彼也。
然三下二明三寶分齊也。住持者。雕鑄塑畫等像佛也。經律論三藏教文法也。比丘等五眾和合僧也。依如是法而住持故。別相者。五教淺深不同。佛即三身十身。法即教理行果。僧即三賢十聖八輩上人。以五教不同三寶各異故。同體者。雖有本性觀行融通之異並以覺照為佛。軌持為法。和合為僧。皆約一法體上說故。為福下通釋寶義。蓋能生福利故喻之以田。咸可尊重故褒之以寶。由是三皆可寶。故云三寶。帶數釋也。然泛論田。有三種。一敬田。即三寶恭敬生福故。二恩田。即父母報恩生福故。三悲田。即貧病悲愍生福故。此約一期別義而說。然亦非可局定。如三寶豈無恩耶。智度論說。令傳法修行報佛恩故。疏中六意之初。以荷恩德故。又父母豈不敬耶。如論語子游問孝。子曰。今之孝者是謂能養。至於犬
【現代漢語翻譯】 現代漢語譯本： 『十方』也。每一方下面解釋『盡』字。然有兩種意思。一是說每一方不只一個剎土兩個剎土，二是說每一剎土不只一尊佛兩尊佛。『顯三寶下釋所以也』是爲了彰顯三寶的緣由。『普遍』是指，經中說，『毗盧遮那（Vairocana）遍一切處』，這是法身（Dharmakaya）的周遍。法身是理，報身（Sambhogakaya）是智，理智不二，報身也周遍。法身和報身是體，應身（Nirmanakaya）是用，依體起用，應身也周遍。其餘二身可以類推得知。這是從所歸依處廣大來說的。因為能歸依的心由所歸依處普遍的緣故，能歸依的心也廣大，能所相稱，就像盒子和蓋子一樣。『簡小者』，是從教義解釋的。也是通約能所，因為小乘佛教中不相信有他方佛，現在說盡十方，所以揀別於他們。
『然三下二明三寶分齊也』，下面兩段說明三寶的差別。『住持』是指，雕塑、繪畫等的佛像。經、律、論三藏教文是法。比丘等五眾和合是僧。依如是法而住持的緣故。『別相』是指，五教（五時教判）有淺深不同。佛即是三身（Trikaya）、十身。法即是教、理、行、果。僧即是三賢（階位名）、十聖（階位名）、八輩上人。因為五教不同，三寶也各有差異的緣故。『同體』是指，雖有本性、觀行、融通的差異，但都以覺照為佛，軌持為法，和合為僧。都是從一個法體上說的緣故。『為福下通釋寶義』，下面總的解釋寶的含義。大概是能產生福利的緣故，所以用田來比喻它。都值得尊重，所以用寶來讚美它。因此三者都可以稱為寶，所以說三寶。這是帶數字的解釋。然而泛泛而論田，有三種。一是敬田，即三寶，恭敬能生福的緣故。二是恩田，即父母，報恩能生福的緣故。三是悲田，即貧病，悲憫能生福的緣故。這是從一期（一生）的差別意義上說的。然而也不是可以侷限的。如三寶難道沒有恩嗎？《智度論》說，爲了傳法修行報佛恩的緣故。疏中六意之初，以荷恩德的緣故。又父母難道不值得尊敬嗎？如《論語》中子游問孝，孔子說，現在的孝只是說能夠贍養。
【English Translation】 English version: 'Ten directions'. Each direction below explains the word 'exhaustively'. However, there are two meanings. One is that each direction has not only one or two Buddha-lands, and the other is that each Buddha-land has not only one or two Buddhas. 'Explaining the reason below the Three Jewels' is to highlight the cause of the Three Jewels. 'Universally' means that the Sutra says, 'Vairocana (毗盧遮那) pervades all places,' which is the pervasiveness of the Dharmakaya (法身). The Dharmakaya is principle, the Sambhogakaya (報身) is wisdom, principle and wisdom are not two, and the Sambhogakaya is also pervasive. The Dharmakaya and Sambhogakaya are the substance, and the Nirmanakaya (應身) is the function. According to the substance, the Nirmanakaya is also pervasive. The other two bodies can be inferred. This is from the perspective of the vastness of what is relied upon. Because the mind that can rely on is due to the pervasiveness of what is relied upon, the mind that can rely on is also vast, and the ability and the object are commensurate, like a box and a lid. 'Simplifying the small' is explained from the doctrine. It is also a general agreement between the ability and the object, because Hinayana Buddhism does not believe in Buddhas in other lands, and now it says that all ten directions are exhausted, so it is different from them.
'However, the second paragraph below the third explains the differences of the Three Jewels', the following two paragraphs explain the differences of the Three Jewels. 'Sustaining' refers to Buddha statues such as sculptures and paintings. The Tripitaka teachings of Sutras, Vinaya, and Shastras are the Dharma. Bhikkhus and other five assemblies are the Sangha. Because they are sustained according to this Dharma. 'Different aspects' refers to the fact that the five teachings (five periods of teaching judgment) have different depths. The Buddha is the Trikaya (三身), the ten bodies. The Dharma is the teaching, principle, practice, and result. The Sangha is the Three Sages (stage name), the Ten Saints (stage name), and the Eight Superior Men. Because the five teachings are different, the Three Jewels are also different. 'Same entity' means that although there are differences in inherent nature, contemplation, and integration, they all take enlightenment as the Buddha, the norm as the Dharma, and harmony as the Sangha. They are all said from one Dharma body. 'Explaining the meaning of treasure below for blessing' generally explains the meaning of treasure below. Probably because it can produce blessings, it is likened to a field. They are all worthy of respect, so they are praised as treasures. Therefore, all three can be called treasures, so they are called the Three Jewels. This is an explanation with numbers. However, generally speaking, there are three types of fields. One is the field of respect, that is, the Three Jewels, because respect can generate blessings. The second is the field of gratitude, that is, parents, because repaying gratitude can generate blessings. The third is the field of compassion, that is, the poor and sick, because compassion can generate blessings. This is said from the difference in the meaning of a period (lifetime). However, it is not limited. For example, do the Three Jewels have no grace? The Mahaprajnaparamita Sastra says that it is for the sake of spreading the Dharma and practicing to repay the Buddha's grace. At the beginning of the six meanings in the commentary, it is because of bearing the grace. Also, are parents not worthy of respect? As in the Analects, Ziyou asked about filial piety, and Confucius said, 'Today's filial piety only means being able to support them.'
馬皆能有養。不敬何以別乎。貧病豈無恩耶。佛因眾生方得成道。故佛化身名為恩德故。華嚴云。因於眾生而起大悲。因於大悲生菩提心。因菩提心成等正覺。又云。若無眾生。一切菩薩終不能成無上正覺。是故菩提由於眾生。又此悲境豈得不敬乎。故禮記曰。母不敬。孝經云。敬其父即子悅。敬其君即臣悅。敬一人而千萬人悅。所敬者寡而悅者眾。又佛法中一切恭敬。又于父母豈無悲耶。且悲能與樂。孝經云。養則致其樂。又於三寶豈無與樂之義。茍能供養即斯義矣。故知三田各通三義。今約別說故。以三寶獨稱福田。今所歸下結簡該。同體者。以今法寶中體相二大。正是同體三寶。故云該也。別相是正同體是兼。在文可見。疏中不配住持者。以住持佛法二俱色收。全用此中體大為性。故下云。謂一切法真如平等不增減故。又彼僧寶不離五眾。此亦體大所攝故。下文云。真如自體相者。一切凡夫聲聞緣覺菩薩諸佛無有增減等。此中同體便攝住持。故不言也。
論最勝下。所歸三寶文三。初佛中疏二。初略配過小有兩意。一佛果(三身三德)過於小乘之果故(羅漢辟支佛)二菩薩所歸之佛(報身)過於小乘所歸之佛(化身)超因亦二意。一佛果(妙覺)超于菩薩之因故(等覺已下)二真應無礙(自受用身)超于
【現代漢語翻譯】 現代漢語譯本：即使是馬，人們也會飼養。如果不尊敬眾生，又用什麼來區分呢？貧窮和疾病難道就沒有恩情了嗎？佛陀是因為有了眾生才能成就佛道。所以佛陀的化身被稱為恩德的緣故。《華嚴經》說：『因為眾生而生起大悲心，因為大悲心而生菩提心，因為菩提心而成等正覺。』又說：『如果沒有眾生，一切菩薩最終不能成就無上正覺。』所以菩提心來源於眾生。那麼對於這悲憫的對象，難道能不尊敬嗎？所以《禮記》說：『不尊敬母親，就不算孝。』《孝經》說：『尊敬他的父親，兒子就高興；尊敬他的君王，臣子就高興；尊敬一個人而千萬人高興。』所尊敬的對象少，而高興的人多。而且佛法中講一切恭敬。那麼對於父母難道沒有悲憫之心嗎？而且悲憫能夠給予快樂。《孝經》說：『供養父母就要讓他們快樂。』那麼對於三寶難道沒有給予快樂的意義嗎？如果能夠供養，就符合這個意義了。所以知道三田（福田、恩田、悲田）各自貫通三種意義。現在就個別來說，所以用三寶單獨稱為福田。現在所歸納的下面總結簡要概括。『同體』是指，現在法寶中的體和相兩大，正是同體三寶。所以說『概括』。別相是正，同體是兼，在文中可以看出來。疏中不配住持三寶，是因為住持佛和法二者都屬於色法，完全用此中的體大作為自性。所以下面說：『說一切法真如平等，不增不減的緣故。』而且那僧寶不離五眾，這也屬於體大所攝。下文說：『真如自體相，一切凡夫、聲聞、緣覺、菩薩、諸佛都沒有增減等。』這其中同體便攝住持三寶，所以不說了。 論述『最勝』以下的內容。所歸依的三寶，分為三個部分。首先是佛，疏文分為兩部分。首先是簡略地說明，超過小乘有兩層意思。一是佛果（三身三德）超過小乘的果位（阿羅漢、辟支佛）。二是菩薩所歸依的佛（報身）超過小乘所歸依的佛（化身）。超因也有兩層意思。一是佛果（妙覺）超過菩薩的因地（等覺以下）。二是真應無礙（自受用身）超過……
【English Translation】 English version: Even horses are cared for. If we do not respect sentient beings, how do we differentiate ourselves? Do poverty and illness not involve kindness? Buddhas attain enlightenment because of sentient beings. Therefore, the manifested bodies of Buddhas are called 'causes of grace'. The Avatamsaka Sutra says: 'Arising great compassion because of sentient beings, generating Bodhicitta (the mind of enlightenment) because of great compassion, and attaining perfect enlightenment because of Bodhicitta.' It also says: 'If there were no sentient beings, all Bodhisattvas would ultimately be unable to attain unsurpassed perfect enlightenment.' Therefore, Bodhi (enlightenment) originates from sentient beings. How can we not respect this object of compassion? Thus, the Book of Rites says: 'Not respecting one's mother is not filial piety.' The Classic of Filial Piety says: 'Respecting his father makes the son happy; respecting his ruler makes the ministers happy; respecting one person makes tens of thousands of people happy.' The object of respect is few, but those who are pleased are many. Moreover, in Buddhism, everything involves reverence. Do we not have compassion for our parents? Furthermore, compassion can bring happiness. The Classic of Filial Piety says: 'Nurturing them should bring them joy.' Do we not have the meaning of giving joy to the Three Jewels (Buddha, Dharma, Sangha)? If we can make offerings, then it aligns with this meaning. Therefore, we know that the three fields (field of merit, field of gratitude, field of compassion) each encompass three meanings. Now, speaking separately, we exclusively call the Three Jewels the 'field of merit'. Now, what is being summarized below briefly encompasses. 'Same essence' refers to the fact that the two great aspects of essence and form in the Dharma Jewel are precisely the Three Jewels of the same essence. Therefore, it is said to 'encompass'. Different aspects are primary, while the same essence is secondary, as can be seen in the text. The commentary does not associate with the 'Abiding' Three Jewels because the Abiding Buddha and Dharma both belong to form, and this essence is entirely used as its nature. Therefore, it says below: 'Because all dharmas are true suchness, equal, without increase or decrease.' Moreover, that Sangha Jewel is inseparable from the five aggregates, which is also encompassed by this great essence. The text below says: 'The true suchness self-nature, all ordinary beings, Shravakas (voice-hearers), Pratyekabuddhas (solitary Buddhas), Bodhisattvas, and Buddhas have no increase or decrease, etc.' Here, the same essence encompasses the Abiding Three Jewels, so it is not mentioned. Discussing the content below 'Most Excellent'. The Three Jewels to rely on are divided into three parts. First is the Buddha, the commentary is divided into two parts. First is a brief explanation, surpassing the Hinayana (Small Vehicle) has two meanings. First, the Buddha fruit (three bodies and three virtues) surpasses the fruit of the Hinayana (Arhats, Pratyekabuddhas). Second, the Buddha to whom Bodhisattvas rely (reward body) surpasses the Buddha to whom the Hinayana rely (transformation body). Surpassing the cause also has two meanings. First, the Buddha fruit (Mysterious Enlightenment) surpasses the cause of Bodhisattvas (below Equal Enlightenment). Second, true response without obstruction (self-enjoyment body) surpasses...
菩薩所見他受用身故。然若據馬鳴所見。合是他受用身。今以意業歸之。不取眼見。眼見則隨其功力。意歸則極至真身故。當自受用爾。上各二義中前義為正。業者下標。謂意下釋也。意明業之一字通身口意。如疏所配。然最勝之言亦通三業。謂遍知是意業最勝等。亦可救世利他。余當自利。即自利利他悉圓滿也。若配三德。即如次為智斷恩也。
疏遍知下別釋中四。初明佛意業。真智下亦名實智根本正體智等。此智證理之時。盡真如際無不圓極。故名遍知。即如理智證真義。俗智下亦名權智后得等。此智分別緣生染凈等法。無不明瞭。亦名遍知。即如量智達俗義。理量下雙結也。謂此二智緣二境時。不前不後亦不一時。智體無二境亦無二智。無二者。其體不異其用有殊。約知真處名為真智。約知俗處名為俗智。境無二者。謂色即是空為真境。空即是色為俗境。由是證真時必達俗。達俗時必證真。證真達俗竟無前後。況無心外之境。何有境外之心。心境渾融為一法界。強分能所故曰智境。了無能所方曰無倒遍知。無倒即正也。如理如事故。
疏色無下二明佛身業也。華嚴等者。即不思議品中一一根遍即大也。不壞根性即小也。性即體性不壞見聞之體故。謂眼見耳聞對境不錯。不雜等者。正遍之時根相宛然
【現代漢語翻譯】 現代漢語譯本：菩薩所見為他受用身（為度化他人而示現的佛身）。然而，如果根據馬鳴菩薩的觀點，這應屬於他受用身。現在我們用意業來歸類，不以眼見為準。眼見會受到功力的限制，而意歸則能達到最極的真身境界，因此應屬於自受用身（佛為自身證悟而示現的佛身）。以上兩種解釋中，前一種更為正確。『業』字是下標，指的是用『意』來解釋。『意』字表明身、口、意三業都包含在內，如疏文所說。然而，『最勝』一詞也貫通三業，即遍知是意業中最殊勝的等等。也可以救世利他，其餘的則屬於自利，即自利利他都圓滿。如果對應三德，則依次為智德、斷德、恩德。
疏文『遍知』下分別解釋中的四點。首先闡明佛的意業。『真智』也稱為實智、根本正體智等。此智證悟真理時，窮盡真如的邊際，沒有不圓滿周到的地方，所以稱為遍知。即如理智證悟真義。『俗智』也稱為權智、后得智等。此智分別緣起、染凈等法，沒有不明白清楚的，也稱為遍知。即如量智通達俗義。『理量』是雙重總結。即這兩種智慧緣于兩種境界時，不分先後，也不是同時。智的本體沒有兩種，境界也沒有兩種智。『無二』是指它們的本體沒有差異，而作用卻有不同。從認知真如的角度稱為真智，從認知世俗的角度稱為俗智。『境無二』是指色即是空，是真境；空即是色，是俗境。因此，證悟真如時必定通達世俗，通達世俗時必定證悟真如。證悟真如和通達世俗，根本沒有先後之分。更何況沒有心外的境界，哪裡有境界外的心？心境渾然融合爲一個法界。勉強區分能知和所知，所以稱為智境。完全沒有能知和所知，才稱為無倒遍知。『無倒』就是正，如理如事。
疏文『色無』下闡明佛的身業。『華嚴等』指的是《華嚴經·不思議品》中，一一根遍即大。『不壞根性』即小。『性』即體性，不壞見聞的本體。即眼睛看到，耳朵聽到，對境不錯亂。『不雜等』，在正遍之時，根相依然清晰。
【English Translation】 English version: What Bodhisattvas see is the Nirmanakaya (a Buddha body manifested to benefit others). However, according to Ashvaghosa's view, it should belong to the Sambhogakaya (a Buddha body enjoyed by Bodhisattvas). Now we categorize it by mental activity, not based on what is seen by the eyes. What is seen by the eyes is limited by one's power, while mental attribution can reach the ultimate true body, so it should belong to the Svabhavikakaya (a Buddha body for self-realization). Among the above two interpretations, the former is more correct. The word 'karma' is a subscript, referring to the explanation using 'mind'. The word 'mind' indicates that the three karmas of body, speech, and mind are all included, as stated in the commentary. However, the word 'supreme' also encompasses the three karmas, meaning that omniscience is the most supreme among mental karmas, etc. It can also save the world and benefit others, while the rest belongs to self-benefit, meaning that self-benefit and benefiting others are both complete. If corresponding to the three virtues, they are wisdom, severance, and grace in that order.
The commentary explains the four points under 'omniscience'. First, it clarifies the Buddha's mental karma. 'True wisdom' is also called real wisdom, fundamental essential wisdom, etc. When this wisdom realizes the truth, it exhausts the boundaries of Suchness (Tathata), without anything not being complete and thorough, so it is called omniscience. That is, wisdom according to principle realizes the true meaning. 'Conventional wisdom' is also called expedient wisdom, acquired wisdom, etc. This wisdom distinguishes conditioned arising, defilement and purity, etc., without anything not being clear and distinct, and is also called omniscience. That is, wisdom according to measure understands conventional meaning. 'Principle and measure' is a double conclusion. That is, when these two wisdoms are related to two realms, they are neither before nor after, nor at the same time. The essence of wisdom is not two, and the realms are not two wisdoms. 'Not two' means that their essence is not different, but their functions are different. From the perspective of knowing Suchness, it is called true wisdom; from the perspective of knowing the mundane, it is called conventional wisdom. 'Realms are not two' means that form is emptiness, which is the true realm; emptiness is form, which is the conventional realm. Therefore, when realizing Suchness, one must understand the mundane; when understanding the mundane, one must realize Suchness. Realizing Suchness and understanding the mundane have no sequence at all. Moreover, there is no realm outside the mind, so where is the mind outside the realm? Mind and realm are completely integrated into one Dharma realm. Forcibly distinguishing the knower and the known is called the realm of wisdom. Completely without the knower and the known is called non-inverted omniscience. 'Non-inverted' is correct, according to principle and according to fact.
The commentary 'form is without' clarifies the Buddha's physical karma. 'Avatamsaka Sutra etc.' refers to the chapter 'Inconceivable' in the Avatamsaka Sutra, where each and every root pervades and is great. 'Non-destructive root nature' is small. 'Nature' is the essence, the indestructible essence of seeing and hearing. That is, the eyes see and the ears hear, without confusion regarding the object. 'Not mixed etc.', at the time of correct pervasion, the characteristics of the roots are still clear.
。各有區別不相渾雜。所謂度量則不見邊涯。睹對則未嘗移易。是以極至梵天。不見丈六之頂。遍滿法界不起寂滅道場。大小無礙為若是也。相作者。謂一一根皆能見聞覺知。非同凡夫眼唯見色等。炳然者。謂分明無亂之義。斯即事也。性空即理也。謂所見之色全性而起色。正起時即是性起也。斯則事不礙理。本疏復云。妙理常湛而不礙業用廣大。此句即理不礙事。此乃性起為相。一多緣起而無邊。相得性融。千差涉入而無礙。其猶映象水月。思之可知。華嚴云。佛身無去亦無來。所有國土皆明見。又金剛云。三十二相即是非相。又下論云。色性即智智性即色。遍一切處等。皆斯義也。圓回下然通兩意。一約一會之中各見佛面。二約他處遍應同時。十方下約處顯遍。無有一處而不有佛故。多機下約機釋疑。聞說十方齊現。將謂分身赴感。今云多機頓感。應雖一時而其佛身寂焉不動。如一月影千萬人見。各隨其人東西而去。影且不分。佛亦如是。故華嚴云。佛身充滿於法界。普現一切眾生前。隨緣赴感靡不周。而常處此菩提座。
疏世者下三明佛口業中三。今初所救三世間者。智正覺世間。眾生世間。器世間。正覺為能化眾生為所化。器界為化處。以器界是無情正覺是佛故。唯眾生為所救也。
疏大悲下二
【現代漢語翻譯】 現代漢語譯本：各自的區別不會混雜在一起。所謂的度量是看不到邊際的。所見所對的事物，也未曾改變移動。因此，即使到達極高的梵天，也無法見到丈六金身的佛頂。佛身遍滿整個法界，卻不離開寂滅的道場。大小之間沒有阻礙，就是這樣的道理。『相作者』，是指每一根根器都能見、聞、覺、知，不同於凡夫的眼睛只能看到顏色等事物。『炳然』，是指分明而沒有錯亂的意思。這指的是事相。『性空』就是理體。指的是所見之色，完全由自性而生起，正在生起的時候，就是自性的顯現。這樣，事相不妨礙理體。《本疏》又說：『妙理常處於湛然的狀態，不妨礙業用的廣大。』這句話就是理體不妨礙事相。這就是以性起作為相狀，一和多相互緣起而沒有邊際，相狀和自性相互融合，千差萬別的事物相互涉入而沒有阻礙。這就像鏡中的影像和水中的月亮一樣，思考就可以明白。《華嚴經》說：『佛身沒有來也沒有去，所有國土都清晰可見。』《金剛經》說：『三十二相即是非相。』《下論》說：『色性就是智性，智性就是色性，遍及一切處。』都是這個意思。『圓回』以下，自然貫通兩種含義：一是說在同一個法會中，每個人都見到佛的面容；二是說在其他地方，佛的應化身同時出現。『十方』以下，從處所方面顯示佛身的普遍存在，沒有一個地方沒有佛。『多機』以下，從眾生的根機方面解釋疑問。如果聽說十方同時顯現佛身，就會認為是佛分身前往應化。現在說這是由於眾多根機同時感應，佛的應化雖然是同時的，但佛身仍然寂然不動。就像一個月亮在水中顯現的影子，千萬人都能看到，各自隨著自己的方向東西而去，月影也不會因此而分裂。佛也是這樣。所以《華嚴經》說：『佛身充滿於法界，普遍顯現在一切眾生面前，隨著因緣前往感應，沒有不周遍的，但佛身常處於菩提座。』 《疏世者》以下，說明佛口業中的三種功德。現在先說所救度的三個世間：智正覺世間（智正覺世間，the world of wisdom and enlightenment），眾生世間（眾生世間，the world of sentient beings），器世間（器世間，the world of physical environment）。正覺是能教化者，眾生是所教化者，器界是教化的處所。因為器界是無情的，正覺是佛，所以只有眾生是所救度的對象。 《疏大悲》以下，第二點說明。
【English Translation】 English version: Their distinctions are not mixed together. The so-called measure is without boundaries. What is seen and faced has never been changed or moved. Therefore, even reaching the highest Brahma, one cannot see the top of the sixteen-foot-tall Buddha's body. The Buddha's body pervades the entire Dharma realm, yet does not leave the place of tranquil extinction. There is no obstruction between large and small, and this is the principle. 'Appearance-maker' means that each root can see, hear, perceive, and know, unlike the eyes of ordinary people, which can only see colors and other things. 'Manifest' means clear and without confusion. This refers to phenomena. 'Emptiness of nature' is the principle. It refers to the color seen arising entirely from self-nature, and the moment it arises is the manifestation of self-nature. Thus, phenomena do not obstruct the principle. The Original Commentary also says: 'The wonderful principle is always in a state of serenity, without obstructing the vastness of karmic functions.' This sentence means that the principle does not obstruct phenomena. This is taking the arising of nature as an appearance, one and many arising interdependently without limit, appearances and nature merging together, and myriad differences interpenetrating without obstruction. It is like images in a mirror and the moon in water, which can be understood through contemplation. The Avatamsaka Sutra says: 'The Buddha's body has neither coming nor going, and all lands are clearly seen.' The Diamond Sutra says: 'The thirty-two marks are non-marks.' The Treatise below says: 'The nature of form is the nature of wisdom, and the nature of wisdom is the nature of form, pervading all places.' All of these are the same meaning. 'Round return' below naturally connects two meanings: one is that in the same Dharma assembly, everyone sees the face of the Buddha; the other is that in other places, the Buddha's manifested bodies appear simultaneously. 'Ten directions' below shows the universality of the Buddha's body from the aspect of location, and there is no place without the Buddha. 'Many capacities' below explains the doubts from the aspect of sentient beings' capacities. If one hears that the Buddha's body appears simultaneously in the ten directions, one might think that the Buddha is dividing his body to go and respond. Now it is said that this is due to the simultaneous response of many capacities, and although the Buddha's response is simultaneous, the Buddha's body remains still and unmoving. It is like the reflection of one moon in water, which can be seen by thousands of people, each going east and west according to their own direction, and the moon's reflection does not split because of this. The Buddha is also like this. Therefore, the Avatamsaka Sutra says: 'The Buddha's body fills the Dharma realm, universally appearing before all sentient beings, going to respond according to conditions, without being incomplete, but the Buddha's body always remains on the Bodhi seat.' The section beginning with 'Commentary on World' below explains the three merits of the Buddha's speech. Now, first, it speaks of the three worlds that are saved: the world of wisdom and enlightenment (智正覺世間, Zhi Zhengjue Shijian), the world of sentient beings (眾生世間, Zhongsheng Shijian), and the world of physical environment (器世間, Qishi Shijian). Enlightenment is the one who can teach, sentient beings are the ones who are taught, and the physical environment is the place of teaching. Because the physical environment is inanimate and enlightenment is the Buddha, only sentient beings are the objects of salvation. The section beginning with 'Commentary on Great Compassion' below is the second point.
能救也。三緣者。謂四無量心皆具三緣。一眾生緣。緣于眾生如父母眷屬等。二法緣。緣于眾生俱是眾法合成。三無緣。不見眾生及與法相。今雖言悲必具四心。無緣下釋大字。於三緣中此最勝者。謂與法性同體故。名為大也。佛性下引證。暫救等者。反顯也。謂暫起緣心好行小惠。見貧苦者或施以金帛。濟以衣食。見危難者或施以無畏。致之安樂。不忘我人眾生之見。有厚薄親疏之心。此則必不長久。不唯不久。抑亦不普。以見眾生及以我相。生疲勞故。由是佛法訶為愛見也。永救等者。順明也。謂見眾生本成佛道如我無異。傷此迷倒妄處輪迴。若返其源定當作佛。是故為化一眾生。于微塵處經無量劫難行苦行。於一既爾。于多亦然。此乃不唯久永兼。能普救方曰大悲。故下文云。所謂發願盡于未來。化度一切眾生。使無有餘。皆令究竟無餘涅槃。以隨順法性無斷絕故。法性廣大遍一切。眾生平等無二。不念彼此究竟寂滅故。
疏然萬下三通妨也。或曰。佛具無量功德。何以唯舉大悲。故此通之。萬德者。謂三明八解五眼六通十力四無。所畏十八。不共法等。佛德無量今言萬者。舉大數爾以本性功德無量故。果顯之德亦無量也。大悲為力等者。準阿含說。凡力有其六種。謂孩子以啼。女人以瞋。國王以憍傲。
【現代漢語翻譯】 現代漢語譯本：也能救度他們。'三緣'指的是，四無量心都具備三種緣。第一種是眾生緣，緣于眾生，視他們如同父母眷屬等。第二種是法緣，緣于眾生都是由眾法和合而成。第三種是無緣，不見眾生以及法的表相。現在雖然說的是悲心，但必然具備四種心。'無緣'以下解釋'大'字的含義。在三種緣中，這種最為殊勝，因為與法性同體。所以稱為'大'。'佛性'以下引用論證。'暫救'等等，是反面顯示。指的是暫時生起緣心，喜歡施行小恩小惠，看見貧苦的人，就施捨金錢布帛，救濟衣食，看見有危難的人，就施捨無畏，使他們得到安樂，但不忘記我、人、眾生的分別，有厚此薄彼、親疏遠近之心。這樣必定不能長久，不僅不能長久，而且不能普及，因為看見眾生以及執著於我相，會產生疲勞。因此佛法呵斥這種行為為愛見。'永救'等等，是順著說明。指的是看見眾生本來就能成就佛道，和我沒有什麼不同，憐憫他們迷惑顛倒，妄自處於輪迴之中，如果返回本源，必定能夠成佛。所以爲了教化一個眾生，在微塵一樣的地方，經歷無量劫的艱難修行。對一個眾生是這樣，對多個眾生也是這樣。這才是不僅長久而且能夠普遍救度的方法，才能稱得上是大悲。所以下文說，'所謂發願盡于未來，化度一切眾生，使無有餘，皆令究竟無餘涅槃'，因為隨順法性，沒有斷絕的緣故。法性廣大，遍及一切，眾生平等，沒有差別，不執著于彼此，最終達到寂滅的境界。 疏通阻礙在'然萬'以下的三段中。有人問：佛具備無量功德，為什麼只舉出大悲？所以在這裡解釋這個問題。'萬德'指的是三明、八解脫、五眼、六神通、十力、四無所畏、十八不共法等等。佛的功德無量，現在說'萬'，只是舉一個大概的數字，因為本性功德無量，果報顯現的功德也無量。'大悲為力'等等，根據《阿含經》所說，凡是力有六種，分別是孩子以啼哭，女人以嗔怒，國王以驕傲。
【English Translation】 English version: And can save them. 'Three conditions' refer to the fact that the four immeasurable minds all possess three conditions. The first is the sentient being condition, relating to sentient beings as if they were parents and relatives. The second is the dharma condition, relating to sentient beings as being composed of various dharmas combined. The third is the non-condition, not seeing sentient beings or the appearance of dharmas. Although we are now speaking of compassion, it necessarily possesses the four minds. 'Non-condition' below explains the meaning of the word 'great'. Among the three conditions, this is the most supreme, because it is of the same essence as dharma-nature. Therefore, it is called 'great'. 'Buddha-nature' below cites evidence. 'Temporary saving' etc., is a contrasting illustration. It refers to temporarily arising a conditioned mind, liking to bestow small favors, seeing the poor and suffering, then giving them gold and silk, providing them with clothing and food, seeing those in danger, then bestowing fearlessness, bringing them to peace and happiness, but not forgetting the distinctions of self, others, sentient beings, having a mind of favoring some and being distant from others. This will certainly not last long, not only will it not last long, but it will also not be universal, because seeing sentient beings and clinging to the self-image will produce fatigue. Therefore, the Buddha-dharma rebukes this behavior as love-seeing. 'Eternal saving' etc., is a straightforward explanation. It refers to seeing that sentient beings are originally capable of attaining Buddhahood, no different from myself, pitying their delusion and confusion, falsely dwelling in samsara. If they return to the source, they will certainly become Buddhas. Therefore, in order to teach and transform one sentient being, in places like specks of dust, they undergo countless kalpas of difficult practices. If it is like this for one sentient being, it is also like this for many. This is not only long-lasting but also a method that can universally save, and can be called great compassion. Therefore, the following text says, 'So-called vowing to exhaust the future, transforming and delivering all sentient beings, so that none are left, all being brought to ultimate nirvana without remainder', because it accords with dharma-nature, without interruption. Dharma-nature is vast, pervading everything, sentient beings are equal, without difference, not clinging to self and other, ultimately reaching the state of stillness and extinction. Clearing obstructions is in the three sections below 'However, myriad'. Someone asks: The Buddha possesses immeasurable merits, why only mention great compassion? Therefore, this is to explain this question. 'Myriad virtues' refers to the three insights (sanming), eight liberations (baxie), five eyes (wuyan), six supernatural powers (liutong), ten powers (shili), four fearlessnesses (siwusuo wei), eighteen unshared dharmas (shiba bugong fa), and so on. The Buddha's merits are immeasurable, now saying 'myriad' is just giving a rough number, because the inherent merits are immeasurable, and the merits manifested as a result are also immeasurable. 'Great compassion as strength' etc., according to the Agama Sutra, there are six kinds of strength, namely, a child with crying, a woman with anger, a king with arrogance.
沙門以忍辱。羅漢以精進。佛以大慈悲。如佛垂登正覺。魔兵大至。佛入慈定魔即退敗。況大慈悲是佛心體。故經云。佛心者。大慈悲是。今請加護理合稱之。
疏者者下四結德屬人也。疏牒論文故。重言者。德即上說三業功德。謂遍知者。色無礙者。救世者者。謂人也。
論及彼下二法寶也。疏二。初出體。四種即教理行果。教淺者。能詮粗顯是假名故。理深者。所詮真實智所證故。行分者。因位功力未究竟故。果圓者。智斷二德悉成就故。今取下去取。初二句標。故約下正配論文。約佛明法。即當果法顯身等者。身是用大。依體相起由。佛證得體相二大。然後起用。既為所證即當理法。
疏標下二釋文二。初解標文。即論之初句中。二今初單解及字。簡前者。明法不是佛。如言彼子及父。即知子父不同也。合集者明。佛法皆歸。如言請子及父。即知非獨一人而已。
疏此中下通釋。此文二。初正釋文。非一義者。彼佛及法二不同故。非異義者。此法離佛非別有體。即是彼身之體相故。當知佛法不即不離也。以是一心義。說佛法也。
以用下二通伏難。初正通也。難曰。既云彼身體相合配屬佛。其義則順。何以卻云法寶耶。故此釋之。以佛有三身。用大之中已攝報化。即屬佛寶。體
【現代漢語翻譯】 現代漢語譯本 沙門（Śrāmaṇa，指佛教或耆那教的修行者）以忍辱為特徵，阿羅漢（Arhat，指已證得涅槃的聖者）以精進為特徵，佛（Buddha，指覺悟者）以大慈悲為特徵。譬如佛將要證得正覺（saṃyak-saṃbodhi，指完全的覺悟）時，魔兵大舉來犯，佛入于慈定，魔兵立即退敗。何況大慈悲是佛的心體，所以經中說：『佛心者，大慈悲是。』現在請加以護理，應當這樣稱呼。
疏（對經文的註解）中『者者下四結德屬人也』，疏解牒論文的緣故。『重言者』，德就是上面所說的三業（身、口、意）功德。『謂遍知者、色無礙者、救世者者』，是指人。
論述及彼下二法寶也。疏解分為二部分。第一部分是闡述法寶的體性，四種即教、理、行、果。教淺顯，因為能詮釋的語言粗略顯現，是假名。理深奧，因為所詮釋的真實是智慧所證悟的。行有分，因為因位的功力尚未究竟。果圓滿，因為智、斷二德全部成就。現在取下去取。最初兩句是標示。『故約下正配論文』，是依據佛來闡明法，就是當果法顯現身等，身是用大，依體相而起。由於佛證得了體相二大，然後才起用。既然是所證得的，就應當是理法。
疏解標下二釋文二。第一部分是解釋標文，即論的最初一句。第二部分是現在開始單獨解釋『及』字，簡要說明前者，表明法不是佛，如同說『彼子及父』，就知道兒子和父親是不同的。『合集者明』，表明佛法都歸於一處，如同說『請子及父』，就知道不是隻有一個人。
疏解此中下通釋。此文分為兩部分。第一部分是正式解釋文義，『非一義者』，彼佛及法二者不同。『非異義者』，此法離開佛並非別有體，就是彼身之體相。應當知道佛法不即不離。以是一心義，來說佛法。
以用下二通伏難。第一部分是正式通達。難點在於：既然說彼身體相合配屬於佛，其意義就順暢了，為什麼卻說是法寶呢？所以這裡解釋說，因為佛有三身，用大之中已經攝取了報身和化身，就屬於佛寶。體
【English Translation】 English version A Śrāmaṇa (ascetic) is characterized by forbearance, an Arhat (one who has attained Nirvana) is characterized by diligence, and a Buddha (the awakened one) is characterized by great compassion. For example, when the Buddha was about to attain Samyak-Saṃbodhi (perfect enlightenment), the demon armies arrived in great numbers. The Buddha entered into the Samadhi of compassion, and the demon armies immediately retreated in defeat. Moreover, great compassion is the very essence of the Buddha's mind. Therefore, the sutra says: 'The mind of the Buddha is great compassion.' Now, please add care and protection, and it should be called as such.
In the commentary (annotation of the sutra), '者者下四結德屬人也' (these four concluding virtues belong to people) is because the commentary elucidates the text. '重言者' (repeating words) means that virtue is the merit of the three karmas (body, speech, and mind) mentioned above. '謂遍知者、色無礙者、救世者者' (referring to the all-knowing one, the one with unobstructed form, and the savior of the world) refers to people.
The treatise and the following two are the Dharma Jewel. The commentary is divided into two parts. The first part is to explain the essence of the Dharma Jewel, which are the four types: teaching, principle, practice, and result. The teaching is shallow because the language that can explain it is rough and apparent, and it is a false name. The principle is profound because the truth that is explained is what wisdom has realized. The practice is divided because the power of the cause position has not yet been fully realized. The result is complete because the two virtues of wisdom and severance are all accomplished. Now take the next step to take. The first two sentences are marked. '故約下正配論文' (therefore, the following is a proper match for the thesis) is to clarify the Dharma based on the Buddha, which is when the result Dharma manifests the body, etc. The body is the great function, arising from the essence and form. Because the Buddha has realized the greatness of essence and form, then the function arises. Since it is what has been realized, it should be the principle Dharma.
The commentary marks the following two explanations of the text. The first part is to explain the marked text, which is the first sentence of the treatise. The second part is now to begin to explain the word '及' (and) alone, briefly explaining the former, indicating that the Dharma is not the Buddha, just as saying '彼子及父' (that son and father), one knows that the son and father are different. '合集者明' (the collector clarifies) indicates that the Buddha Dharma all returns to one place, just as saying '請子及父' (please son and father), one knows that it is not only one person.
The commentary here generally explains. This text is divided into two parts. The first part is the formal explanation of the meaning of the text, '非一義者' (not the same meaning), the Buddha and the Dharma are different. '非異義者' (not different meaning), this Dharma is not separate from the Buddha, it is the essence and form of that body. It should be known that the Buddha Dharma is neither the same nor different. The Buddha Dharma is spoken with the meaning of one mind.
Using the following two to generally subdue difficulties. The first part is the formal understanding. The difficulty lies in: since it is said that the essence and form of that body are combined and belong to the Buddha, the meaning is smooth, why is it said to be the Dharma Jewel? Therefore, it is explained here that because the Buddha has three bodies, the reward body and the transformation body have already been included in the great function, which belongs to the Buddha Jewel. The essence
相二大正是法身。配歸法寶。于理甚宜。
疏以彼下二轉釋。或曰。此句既屬法寶。何故復言彼身。彼身豈非佛耶。故此釋之。謂依體起用用不離體故。今約用以標體。相會用歸體。故云彼身。非謂都屬佛寶。
疏次二下解釋文三。初正釋體相二。初體中三。初釋法性。上句釋體大者。即法性真如海一句。釋上標中體之一字。法性下略標意。謂顯真性平等頓周。情與非情共一體故。染凈因果皆此性故。故云普遍。非直下釋也。若言佛性。即但局于果不通諸法。若言法性則無所不該。不唯于佛也。一切法則色心染凈等性謂真性。即體大也。即顯下結也。染謂世間法。凈謂出世法。情通凡夫聖人。非情通凈土穢土。深則豎窮三際。廣即橫該十方。故華嚴云。法性遍在一切處。一切眾生及國土。三世悉在無有餘。亦無形相而可得。智論下引證。今則一往隨名定義。故有斯文。若知三名一體。情與非情俱佛性也。只是真如一法隨相異名。既名隨相異。則法性語通佛性語局也。以佛亦即是法以法未即是佛。由此佛性法性同而不同。故金錍云。然雖體同不無小異。凡有性名者。多在凡在理。無性名者。多通凡聖等。應知名雖。有異其體元同故。圓覺云。與一切法同體平等。論下文云。一者體大。謂一切法真如平等不增
【現代漢語翻譯】 現代漢語譯本： 相好二者廣大端正，正是法身（Dharmakāya，佛的法性之身）。將它們歸屬於法寶（Dharma Jewel，佛法的珍貴之處），在道理上非常適宜。
《疏》用『以彼下二轉釋』來進一步解釋。或者有人會問：『既然這句話屬於法寶，為何又說『彼身』？『彼身』難道不是指佛嗎？』因此這裡解釋說：這是因為依體（本體）起用（作用），而作用不離本體。現在從作用來標示本體，相好會歸於本體，所以說『彼身』，並非說完全屬於佛寶（Buddha Jewel，佛的珍貴之處）。
《疏》接下來用『疏次二下解釋文三』來解釋經文，分為三部分。首先是正式解釋體相二者，又分為解釋本體的三部分。首先解釋法性（Dharmatā，法的本性）。上句解釋了體大（Dharmakāya，法身之大）的含義，即『法性真如海』一句，解釋了上面標示的『體』字。『法性下略標意』，意思是說，顯現真性平等而周遍，有情眾生和無情之物共同構成一個整體。染污和清凈、因和果都源於這種本性，所以說是普遍的，並非直接解釋。如果說是佛性（Buddha-nature，成佛的可能性），那就只侷限於果位，不能涵蓋一切法。如果說是法性，那就無所不包，不僅僅指佛。一切法則，包括色、心、染、凈等的本性，都稱為真性，也就是體大。『即顯下結也』，意思是總結。染指世間法，凈指出世間法。有情包括凡夫和聖人，無情包括凈土和穢土。深則豎窮三際（過去、現在、未來），廣則橫該十方（各個方向）。所以《華嚴經》說：『法性遍在一切處，一切眾生及國土，三世悉在無有餘，亦無形相而可得。』《智論》下面引用來證明。現在姑且按照名稱來定義，所以有這樣的說法。如果知道三個名稱（法身、佛性、法性）是一體的，那麼有情和無情都具有佛性。只是真如這一法隨著現象的不同而有不同的名稱。既然名稱隨著現象而不同，那麼法性這個詞語就通用，而佛性這個詞語就侷限。因為佛也就是法，而法卻不一定是佛。因此，佛性和法性相同而又不同。所以《金錍論》說：『雖然本體相同，但並非沒有細微的差別。凡是帶有『性』這個名稱的，大多指凡夫或理體；沒有『性』這個名稱的，大多通用於凡夫和聖人等。』應該知道，名稱雖然有差異，但它們的本體原本是相同的。所以《圓覺經》說：『與一切法同體平等。』《論》下文說：『一者體大，謂一切法真如平等不增。』
【English Translation】 English version: The two aspects of excellent marks and characteristics are precisely the Dharmakāya (the body of the Dharma, the nature of the Buddha). It is very appropriate to assign them to the Dharma Jewel (the preciousness of the Buddha's teachings).
The commentary uses '以彼下二轉釋' to further explain. Someone might ask: 'Since this sentence belongs to the Dharma Jewel, why does it also mention '彼身' (that body)? Isn't '彼身' referring to the Buddha?' Therefore, this explains that it is because the function arises from the substance (the essence), and the function is inseparable from the substance. Now, we use the function to indicate the substance, and the excellent marks and characteristics converge to the substance, so it is said '彼身'. It does not mean that it completely belongs to the Buddha Jewel (the preciousness of the Buddha).
The commentary then uses '疏次二下解釋文三' to explain the text, dividing it into three parts. First, it formally explains the two aspects of substance and characteristics, further divided into three parts explaining the substance. First, it explains Dharmatā (the nature of Dharma). The previous sentence explains the meaning of Dharmakāya (the greatness of the Dharma body), which is the sentence '法性真如海' (the ocean of Dharmatā and Suchness), explaining the word '體' (substance) indicated above. '法性下略標意' means that it reveals the true nature of equality and pervasiveness, with sentient beings and non-sentient things forming a single entity. Defilement and purity, cause and effect, all originate from this nature, so it is said to be universal, not a direct explanation. If it is said to be Buddha-nature (the potential for Buddhahood), then it is only limited to the fruition and cannot encompass all Dharmas. If it is said to be Dharmatā, then it encompasses everything, not just the Buddha. All Dharmas, including the nature of form, mind, defilement, purity, etc., are called true nature, which is the greatness of the substance. '即顯下結也' means to conclude. Defilement refers to worldly Dharmas, and purity refers to supramundane Dharmas. Sentient beings include ordinary people and sages, and non-sentient things include pure lands and impure lands. In depth, it vertically exhausts the three times (past, present, future), and in breadth, it horizontally encompasses the ten directions (all directions). Therefore, the Avatamsaka Sutra says: 'Dharmatā pervades everywhere, all sentient beings and lands, the three times are all without remainder, and there is no form to be obtained.' The Treatise below quotes to prove it. Now, we tentatively define it according to the name, so there is such a statement. If we know that the three names (Dharmakāya, Buddha-nature, Dharmatā) are one entity, then sentient and non-sentient beings all have Buddha-nature. It is just that this one Dharma of Suchness has different names according to different phenomena. Since the name differs according to the phenomenon, then the term Dharmatā is universal, while the term Buddha-nature is limited. Because the Buddha is also the Dharma, but the Dharma is not necessarily the Buddha. Therefore, Buddha-nature and Dharmatā are the same and yet different. Therefore, the Jin Pi Lun says: 'Although the substance is the same, it is not without subtle differences. Those with the name 'nature' mostly refer to ordinary people or the principle; those without the name 'nature' mostly apply to ordinary people and sages, etc.' It should be known that although the names are different, their substance is originally the same. Therefore, the Yuanjue Sutra says: 'Being of the same substance and equality with all Dharmas.' The Treatise below says: 'The first is the greatness of the substance, which means that all Dharmas are equal in Suchness and do not increase.'
減故。
言真下二釋真如。此明下標意也。以無變異故名真如。真者下釋義。偽謂詐偽。鍮如真金妄謂虛妄。影如本質。今明法性悉無此事故。名為真。無改異者。過去如現在。色中如受中。染處如凈處等。故經云。不生不滅不垢不凈。不增不減。無有變異故名為如。又真者不可遣。如者不可立。故下文云。無有可遣。以一切法悉皆真故。亦無可立。以一切法皆同如故。法性若此故曰真如。
三釋海字疑意釋意。如疏可知。法準思之者。應云真如隨緣成於染凈。染凈雖成真如不變。無變之性不礙染凈。染凈萬差不礙一性。是故性相無二也。由是海之一字以喻真如隨緣不變。
下句下二釋相大。即無量功德藏一句。釋上標中相之一字。法身者。約果如來藏者據因。以體不二故雙舉也。藏約含攝身名積聚。所攝所積皆性功德。如下文云。二者相大。謂如來藏具足無量性功德故。所謂自體有大智慧光明義。遍照法界義。真實識知義。乃至云。無有所少義。故名為如來藏。亦名如來法身。
疏或此下二卻收教行初兩句標。即是前來所揀。淺分者今約義。卻收表無所遺。謂教及行俱有含攝。悉名為藏。教含下釋也。教為藏者。以能含藏斯詮無量事理之勝德故。此乃所詮名德能詮名藏。德之藏也。教義二
【現代漢語翻譯】 現代漢語譯本 減故。
言『真』下二釋『真如』（Tathata，如實、真實）。此明下標意也。以無變異故名『真如』。『真』者下釋義。偽謂詐偽，鍮（tōu）如真金，妄謂虛妄，影如本質。今明法性悉無此事故，名為『真』。無改異者，過去如現在，色中如受中，染處如凈處等。故經云：『不生不滅不垢不凈，不增不減。』無有變異故名為『如』。又『真』者不可遣，『如』者不可立。故下文云：『無有可遣，以一切法悉皆真故。』亦無可立，以一切法皆同如故。法性若此故曰『真如』。
三釋『海』字疑意釋意。如疏可知。法準思之者，應云真如隨緣成於染凈，染凈雖成真如不變。無變之性不礙染凈，染凈萬差不礙一性。是故性相無二也。由是『海』之一字以喻真如隨緣不變。
下句下二釋『相大』，即『無量功德藏』一句。釋上標中『相』之一字。法身者，約果；如來藏者，據因。以體不二故雙舉也。藏約含攝，身名積聚。所攝所積皆性功德。如下文云：『二者相大，謂如來藏具足無量性功德故。』所謂自體有大智慧光明義，遍照法界義，真實識知義，乃至云：『無有所少義。』故名為如來藏，亦名如來法身。
疏或此下二卻收教行初兩句標。即是前來所揀。淺分者今約義，卻收表無所遺。謂教及行俱有含攝，悉名為藏。教含下釋也。教為藏者，以能含藏斯詮無量事理之勝德故。此乃所詮名德，能詮名藏。德之藏也。教義二
【English Translation】 English version Reduced cause.
The following explanation of 'Truth' (言『真』) provides two interpretations of 'Tathata' (真如, reality as it is). This clarifies the meaning of the subscript. It is named 'Tathata' because it is immutable. The following explains the meaning of 'Truth' (真). 'False' (偽) refers to deceit and falsehood, 'brass' (鍮) resembles genuine gold, 'illusion' (妄) refers to unreality, and 'shadow' (影) resembles substance. Now, it is clear that the Dharma-nature (法性) is free from all these faults, hence it is called 'Truth' (真). There is no alteration; the past is like the present, form is like sensation, defiled places are like pure places, and so on. Therefore, the sutra says: 'Neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing.' It is named 'Thusness' (如) because it is immutable. Furthermore, 'Truth' (真) cannot be discarded, and 'Thusness' (如) cannot be established. Therefore, the following text says: 'There is nothing to be discarded, because all dharmas are entirely true.' Likewise, there is nothing to be established, because all dharmas are the same in Thusness. Because the Dharma-nature is like this, it is called 'Tathata'.
The third explanation clarifies the meaning of the character 'Sea' (海), resolving doubts. As the commentary explains, one should contemplate that Tathata, conditioned by circumstances, becomes defilement and purity. Although defilement and purity arise, Tathata remains unchanged. The unchanging nature does not hinder defilement and purity, and the myriad differences of defilement and purity do not hinder the one nature. Therefore, nature and characteristics are not two. Hence, the character 'Sea' (海) is used to symbolize Tathata's unchanging nature amidst changing conditions.
The following sentence explains the 'Greatness of Characteristics' (相大), which is the phrase 'Store of Immeasurable Merits' (無量功德藏). This explains the character 'Characteristic' (相) in the preceding heading. 'Dharma-body' (法身) refers to the result, while 'Tathagatagarbha' (如來藏, the womb of the Tathagata) refers to the cause. Because the essence is not two, both are mentioned together. 'Store' (藏) refers to containing and gathering, and 'body' (身) refers to accumulation. What is contained and accumulated are all intrinsic merits. As the following text says: 'Secondly, the Greatness of Characteristics means that the Tathagatagarbha is complete with immeasurable intrinsic merits.' That is to say, the self-nature has the meaning of great wisdom and light, the meaning of universally illuminating the Dharma-realm, the meaning of truly knowing and perceiving, and even the meaning of 'nothing lacking.' Therefore, it is called the Tathagatagarbha, and also called the Dharma-body of the Tathagata.
The commentary then retrieves the initial two phrases of teaching and practice. This is what was previously selected. The shallow division now uses meaning to retrieve, indicating nothing is left out. That is to say, both teaching and practice have containment and are all called 'Store' (藏). The following explains that teaching contains. Teaching is a store because it can contain and explain the excellent virtues of immeasurable principles and affairs. This is the explained name and virtue, and the explaining is called 'Store' (藏). It is the store of virtue. Teaching and meaning are two.
法不相舍離。故華嚴云。文隨於義義隨於文。是以能詮之教。名為藏者。即德藏也。行攝等者。釋行名藏也。以行能攝藏所成功故。此則所成名功能成名藏。功之藏也。然功行二法亦不相離。但修習名行成就曰功。是以能成之行。名為藏者。即功藏也。下文云。如來功德皆因諸波羅蜜等無漏行熏之所成就。當知下結也。然理中含藏唯是性德。果中含藏兼修生德教含義。德行攝功德由是四種。皆名藏也。雖通四法。但教行是兼理果是正。宜善分別。
疏又海下三重釋海喻。此有四義。體相相半。前二喻體后二喻相。體則豎深而橫廣。相則具德而現法。亦可體相皆具四義。以此二法不相離故只是一體而有二名也。故皆具四百非者。此於一異有無等四字。上明之。謂一非一亦一亦非一。非一非非一。為一四句異等。例此共成十六。又過現未來各有十六。成四十八。又已起未起各四十八。共成九十六。並根本之四都成百非。然過雖無量總而言之。不出一異等四。是故約此以明百非。此等俱無仍非暫爾。故名永絕。故下文云。當知真如自性非一相非異相。非非一相非非異相。非一異俱相。非有相非無相。非非有相非非無相。非有無俱相等。若以此十句。一一能生十使煩惱。亦成百非也。是則言語路絕心行處滅。不可識識不
【現代漢語翻譯】 現代漢語譯本 法不互相捨棄分離。所以《華嚴經》說：『文辭隨著義理，義理隨著文辭。』因此，能夠詮釋的教法，被稱為『藏』（Tripitaka），就是功德之藏。『行攝等者』，解釋修行名為『藏』。因為修行能夠攝藏所成就的功德。這指的是所成就的功德名為『藏』，功能成就名為『藏』，是功德的儲藏。然而功德和修行這兩種法也不互相分離，只是修習稱為『行』，成就稱為『功』。因此，能夠成就的修行，被稱為『藏』，就是功德之藏。下文說：『如來的功德都是因為諸波羅蜜等無漏行的熏習所成就。』應當知道這是下文的總結。然而，理體中包含儲藏的只是自性本具的功德，果位中包含儲藏的兼有修習而生的功德，教法含有義理和功德，德行攝持功德，由此四種都稱為『藏』。雖然通於四法，但教法和修行是兼帶的，理體和果位是主要的，應該好好分辨。 疏鈔又用海的三重比喻來解釋『海』的含義。這裡有四種意義：體、相、相半。前兩種比喻本體，后兩種比喻相狀。本體是豎直的深和橫向的廣，相狀是具足功德和顯現法則。也可以說本體和相狀都具備四種意義，因為這兩種法不互相分離，只是一體而有兩個名稱。所以都具備四百種否定。『此於一異有無等四字，上明之』，指的是在一、異、有、無這四個字上加以說明。所謂『一非一，亦一亦非一，非一非非一』，為一的四句，異等依此類推，共成十六句。又過去、現在、未來各有十六句，成為四十八句。又已生起、未生起各四十八句，共成九十六句，加上根本的四句，總共成為百非。然而過去雖然無量，總而言之，不超出一、異等四種。因此，用這四種來說明百非。這些都完全沒有，仍然不是暫時的，所以稱為永遠斷絕。所以下文說：『應當知道真如自性非一相，非異相，非非一相，非非異相，非一異俱相，非有相，非無相，非非有相，非非無相，非有無俱相等。』如果用這十句，每一句都能產生十使煩惱，也成為百非。這樣就是言語的道路斷絕，心識的行處滅盡，不可用意識去認識。
【English Translation】 English version The Dharmas do not abandon or separate from each other. Therefore, the Avatamsaka Sutra says: 'The words follow the meaning, and the meaning follows the words.' Thus, the teachings that can explain are called 'Tripitaka' (藏) (literally 'storehouse'), which is the storehouse of merit. 'Practice and inclusion, etc.' explains that practice is named 'Tripitaka'. Because practice can include and store the merits that have been achieved. This refers to the merits that have been achieved being named 'Tripitaka', and the function of achievement being named 'Tripitaka', which is the storehouse of merit. However, merit and practice, these two Dharmas, are also inseparable. Only cultivation is called 'practice', and achievement is called 'merit'. Therefore, the practice that can achieve is called 'Tripitaka', which is the storehouse of merit. The following text says: 'The Tathagata's merits are all achieved through the熏習 (xunxi) (habitual influence) of the un-outflow practices such as the Paramitas.' It should be known that this is the conclusion of the following text. However, what is contained and stored in the principle is only the inherent merit of the self-nature, and what is contained and stored in the fruition includes both the merit generated by cultivation. The teachings contain principle and merit, and virtuous conduct includes merit, hence these four are all called 'Tripitaka'. Although it applies to the four Dharmas, the teachings and practice are secondary, while the principle and fruition are primary. It is appropriate to distinguish them well. The commentary also uses the three-fold metaphor of the sea to explain the meaning of 'sea'. There are four meanings here: substance, form, half substance and half form. The first two metaphors are for the substance, and the latter two metaphors are for the form. The substance is the vertical depth and the horizontal breadth, and the form is the possession of merit and the manifestation of the Dharma. It can also be said that both substance and form possess four meanings, because these two Dharmas are inseparable, and are only one entity with two names. Therefore, they all possess four hundred negations. 'This is explained above in the four words of one, different, existence, and non-existence', which refers to explaining the four words of one, different, existence, and non-existence. The so-called 'one is not one, also one and not one, not one and not not one', are the four sentences for one, and the same applies to different, etc., forming a total of sixteen sentences. Moreover, the past, present, and future each have sixteen sentences, becoming forty-eight sentences. Furthermore, the arisen and not-arisen each have forty-eight sentences, totaling ninety-six sentences, plus the four fundamental sentences, making a total of one hundred negations. However, although the past is immeasurable, in general, it does not exceed the four of one, different, etc. Therefore, these four are used to explain the hundred negations. These are all completely non-existent, and still not temporary, so they are called eternally severed. Therefore, the following text says: 'It should be known that the self-nature of Suchness is not one aspect, not different aspect, not not-one aspect, not not-different aspect, not both one and different aspect, not existence aspect, not non-existence aspect, not not-existence aspect, not not-non-existence aspect, not both existence and non-existence aspect, etc.' If these ten sentences are used, each sentence can generate ten kinds of afflictions, also becoming a hundred negations. Thus, the path of language is cut off, the place of activity of consciousness is extinguished, and it cannot be recognized by consciousness.
可智知。深中更深故云甚深。故智論云。智度大海唯佛窮底。包含物者。如下文云。是心則攝一切世間出世間法。諸法雖多不逾世。與出世今皆攝盡。此即大中又大故云廣大。如楞嚴云。外洎山河虛空大地。咸是妙明真心中物。無德不備者。如前所引相大中文結云。乃至無有所少義。故無不備者。蓋言備也。無像不現者。隨染緣即現三細六粗等染像。隨凈緣即顯十力四無畏等凈像。故下文云。謂如實不空一切世間境界。悉于中現。不出不入不失不壞等。楞嚴云。色心諸緣及心所使。諸所緣法唯心所現。汝身汝心皆是妙明真精。妙心中所現物。華嚴云。譬如深大海珍寶不可盡。于中悉顯現眾生之形影。甚深因緣海。功德悉無盡。清凈法身中。無像而不現。更有八奇特十勝相。皆喻真性也。
論如實下三僧寶也。疏三初總相簡辨凡聖者。凡謂內凡三賢外凡十信及未入位者。但方袍圓頂亦名凡僧。聖謂小乘四果大乘十地寶。唯聖位者。以能發無漏智斷障染證真理故。菩薩為勝者。以行二利除二執斷二障證二空。比對小聖。此為勝也。是故下結揀大。揀地前菩薩揀小。若據馬鳴所歸。合是九地已上。今約地上同是如實行故。所以歸之。
疏謂證下二正釋當句二。今初依本論證理。起行者。謂地上菩薩發無漏智。證
【現代漢語翻譯】 可智知（可以被智慧所認知）。深中更深故云甚深（在深奧之中更加深奧，所以稱為甚深）。故智論云（所以《大智度論》說）：『智度大海唯佛窮底（般若智慧如大海，只有佛才能窮盡其底）』。包含物者（包含萬物的意思）。如下文云（如下文所說）：『是心則攝一切世間出世間法（這個心就包含了一切世間和出世間的法）』。諸法雖多不逾世（各種法雖然很多，但不超出世間和出世間），與出世今皆攝盡（現在都被包含殆盡）。此即大中又大故云廣大（這就是大中之大，所以稱為廣大）。如楞嚴云（如《楞嚴經》所說）：『外洎山河虛空大地（外至山河、虛空、大地），咸是妙明真心中物（都是妙明真心中的事物）』。無德不備者（沒有功德不具備的意思）。如前所引相大中文結云（如前面引用的相大中文總結說）：『乃至無有所少義（乃至沒有缺少任何東西的意思）』。故無不備者（所以說沒有不具備的）。蓋言備也（大概就是說具備的意思）。無像不現者（沒有形象不顯現的意思）。隨染緣即現三細六粗等染像（隨著染污的因緣就顯現三細六粗等染污的形象），隨凈緣即顯十力四無畏等凈像（隨著清凈的因緣就顯現十力四無畏等清凈的形象）。故下文云（所以下文說）：『謂如實不空一切世間境界（就是真實不虛空的一切世間境界），悉于中現（全部在其中顯現），不出不入不失不壞等（不出來不進去，不失去不毀壞等等）』。楞嚴云（《楞嚴經》說）：『色心諸緣及心所使（色、心各種因緣以及心所驅使），諸所緣法唯心所現（各種所緣之法都是心所顯現）。汝身汝心皆是妙明真精（你的身體你的心都是妙明真精），妙心中所現物（是妙明真心中所顯現的事物）』。華嚴云（《華嚴經》說）：『譬如深大海珍寶不可盡（譬如深邃的大海，珍寶不可窮盡），于中悉顯現眾生之形影（在其中全部顯現眾生的形影）。甚深因緣海（甚深因緣海），功德悉無盡（功德全部沒有窮盡）。清凈法身中（在清凈法身中），無像而不現（沒有形象而不顯現）』。更有八奇特十勝相（更有八種奇特和十種殊勝的相），皆喻真性也（都是比喻真性的）。 論如實下三僧寶也（論述『如實』以下是三寶中的僧寶）。疏三初總相簡辨凡聖者（疏解三寶，首先總的方面簡要辨別凡夫和聖人）。凡謂內凡三賢外凡十信及未入位者（凡夫指內凡的三賢位、外凡的十信位以及未入位的修行者）。但方袍圓頂亦名凡僧（只要是穿著僧袍、剃著圓頂的也稱為凡僧）。聖謂小乘四果大乘十地寶（聖人指小乘的四果阿羅漢、大乘的十地菩薩）。唯聖位者（只有聖位的人），以能發無漏智斷障染證真理故（因為能夠發起無漏智慧，斷除障礙和染污，證悟真理）。菩薩為勝者（菩薩是殊勝的），以行二利除二執斷二障證二空（因為能夠行自利利他二利，去除我法二執，斷除煩惱所知二障，證悟人法二空）。比對小聖（和聲聞緣覺小乘聖者相比），此為勝也（菩薩是殊勝的）。是故下結揀大（所以下面總結揀擇大乘）。揀地前菩薩揀小（揀擇十地前的菩薩，揀擇小乘）。若據馬鳴所歸（如果根據馬鳴菩薩的歸屬），合是九地已上（應該是九地以上的菩薩）。今約地上同是如實行故（現在根據地上菩薩同樣是如實修行），所以歸之（所以歸屬於僧寶）。 疏謂證下二正釋當句二（疏解說『證』以下是正式解釋當句）。今初依本論證理（現在首先依據本論來證明道理）。起行者（發起修行的人），謂地上菩薩發無漏智（指地上菩薩發起無漏智慧），證
【English Translation】 It can be known by wisdom. It is called 'profound' because it is deeper within the deep. Therefore, the Mahaprajnaparamita-sastra says: 'The ocean of wisdom can only be fathomed by the Buddha.' 'Containing all things' means, as the following text says: 'This mind encompasses all mundane and supramundane dharmas.' Although there are many dharmas, they do not exceed the mundane and supramundane, and now they are all included. This is great within the great, hence it is called 'vast.' As the Surangama Sutra says: 'Outside, to the mountains, rivers, empty space, and great earth, all are things within the wondrously bright true mind.' 'Lacking no virtue' means, as the concluding words of the section on the Greatness of Characteristics quoted earlier say: 'Even to the point of lacking nothing.' Therefore, there is nothing not possessed. This is generally what 'possessed' means. 'No image not appearing' means that with defiled conditions, it manifests defiled images such as the three subtle and six coarse aspects; with pure conditions, it manifests pure images such as the ten powers and four fearlessnesses. Therefore, the following text says: 'That is, the truly real and not empty realm of all worlds, all appear within it, neither going out nor coming in, neither losing nor decaying, etc.' The Surangama Sutra says: 'Forms, minds, all conditions, and what the mind uses, all objects of the mind are manifested only by the mind. Your body and your mind are all the wondrously bright true essence, things manifested within the wondrous mind.' The Avatamsaka Sutra says: 'It is like a deep ocean where treasures are inexhaustible, in which all the forms and shadows of sentient beings appear. The sea of profound causes and conditions, its merits are all inexhaustible. Within the pure Dharmakaya, there is no image that does not appear.' Furthermore, there are eight extraordinary and ten supreme characteristics, all metaphors for the true nature. The discussion below on 'as it really is' refers to the Sangha Jewel of the Three Jewels. The commentary's third section, the initial general aspect, distinguishes between ordinary and holy beings. 'Ordinary' refers to the three stages of inner ordinary beings (Three Worthies), the ten stages of outer ordinary beings (Ten Faiths), and those who have not yet entered the ranks. However, those with square robes and shaved heads are also called ordinary Sangha. 'Holy' refers to the four fruits of the Hinayana and the ten grounds of the Mahayana. Only those in the holy positions, because they can generate non-outflow wisdom, cut off obstacles and defilements, and realize the truth. Bodhisattvas are superior because they practice the two benefits (self and others), eliminate the two attachments (self and dharma), cut off the two hindrances (afflictions and knowledge), and realize the two emptinesses (self and dharma). Compared to the lesser holy ones (the Arhats and Pratyekabuddhas), this is superior. Therefore, the conclusion below selects the Mahayana. It selects Bodhisattvas before the ten grounds and selects the Hinayana. If based on what Asvaghosa relies on, it should be Bodhisattvas of the ninth ground and above. Now, based on the fact that Bodhisattvas on the grounds are all practicing as it really is, therefore they are attributed to the Sangha Jewel. The commentary says that 'realizing' below is the second part, which is the correct explanation of the phrase. Now, first, based on this treatise, we prove the principle. 'Those who initiate practice' refers to Bodhisattvas on the grounds who generate non-outflow wisdom and realize
真如理。所起之行一一契真。無不如實。實即實相也。行如於實名如實。行下文即隨染本覺智凈相文。彼文但云依法力熏習。如實修行滿足方便。今疏隨文配位。故有是地前等言也。地滿位者以地滿行絕故。言位而不言行。今舉如實以等地滿故。云舉中等后。
二又依下依寶性也。前約地位豎論故。以地上等取地滿。今約智行橫說故。以正體等取后。得了如理者。此依真如門修其止行。亦是離相行。亦即證真義。故名如實。備知等者。此約生滅門修其觀行。亦是隨相行亦即達俗義。故名遍修。如下文云。謂觀一切法自性無生。離於妄見不住生死。觀一切法。因緣和合業果不失。起于大悲修諸福德。攝化眾生不住涅槃等。此同凈名經云。能善分別諸法相於第一義而不動。然此二說約位約智。雖即有殊。俱就地上而論故皆取之。然據論主示跡因地。合歸一切聖賢。若以此而言等字。通於下位。即以聖等賢以大等小。自然合前歸心廣大理。該同體之言也。
疏又解下三兼取上文三。初正釋。舉德取人者。如名人為三藏等。隨修一行等者。謂此菩薩修一行時。具一切行。以此一行。如理起故。理體具足無不攝故。故云整合等。法界者。此之萬行既依理起故。一一行皆契于理。理遍行遍故云等也。是謂非真流之行。
【現代漢語翻譯】 現代漢語譯本 真如理（Tathata principle）。所生起的行為一一契合真如，沒有不真實的。真實即是實相（Reality）。行為如實，名為如實。『行』下文即是隨染本覺智凈相文。那段文字只說『依法力熏習，如實修行，滿足方便』。現在疏文隨著經文來配置位置，所以有『是地前』等等的說法。『地滿位』是因為十地圓滿，行為止息的緣故。說『位』而不說『行』。現在舉出『如實』來等同於『地滿』，所以說『舉中等后』。 又，依據下文，是依據《寶性論》（Ratnagotravibhāga）的說法。前面是按照菩薩的階位豎向論述，所以用地上等等來取地滿。現在是按照智慧和行為橫向來說，所以用正體等等來取後面。『得了如理者』，這是依據真如門修習止行，也是離相行，也就是證得真義，所以名為如實。『備知等者』，這是依據生滅門修習觀行，也是隨相行，也就是通達俗義，所以名為遍修。如下文所說：『謂觀一切法自性無生，離於妄見，不住生死；觀一切法，因緣和合，業果不失，起于大悲，修諸福德，攝化眾生，不住涅槃』等等。這和《維摩詰經》（Vimalakirti Sutra）所說相同：『能善分別諸法相，于第一義而不動。』然而這兩種說法，一個是約階位，一個是約智慧，雖然有所不同，但都是就地上而論，所以都取用。然而根據論主的示跡因地，合歸一切聖賢。如果用這個來說『等』字，通於下位，就是以聖等同於賢，以大等同於小，自然符合前面歸心廣大，理該同體的說法。 疏文又解釋，這是兼取上文的三種含義。首先是正式解釋。『舉德取人』，例如稱人為三藏（Tripitaka）等等。『隨修一行等者』，是指這位菩薩修習一行時，具足一切行。因為這一行，如理而生起，理體具足，沒有不包含的，所以說『整合』等等。『法界』，這些萬行既然是依理而生起，所以每一行都契合于理。理遍及，行也遍及，所以說『等』。這就是非真流的行為。
【English Translation】 English version The Tathata principle (Zhenru li). The practices that arise are all in accordance with Tathata, and there is nothing that is not real. Reality is Reality itself (Shixiang). Practice that accords with reality is called 'as it is'. The 'practice' below refers to the section on the pure aspect of the inherently enlightened wisdom that follows defilement. That passage only says, 'Through the power of Dharma, one cultivates and practices in accordance with reality, fulfilling expedient means.' Now, the commentary arranges the positions according to the text, so there are statements such as 'before the stage'. 'The position of full stage' is because the ten stages are complete and practice ceases. It speaks of 'position' and not 'practice'. Now, 'as it is' is mentioned to be equivalent to 'full stage', so it is said, 'mentioning the middle is equivalent to the latter'. Furthermore, according to the following, it is based on the Ratnagotravibhāga (Baoxing lun). The previous discussion was a vertical one based on the stages of a Bodhisattva, so 'on the stage' etc. is used to take 'full stage'. Now, it is a horizontal discussion based on wisdom and practice, so 'the correct body' etc. is used to take the latter. 'Those who have attained accordance with principle', this is based on the Tathata gate to cultivate cessation and contemplation, which is also practice that is free from characteristics, which is to realize the true meaning, so it is called 'as it is'. 'Knowing everything completely' etc., this is based on the gate of arising and ceasing to cultivate contemplation, which is also practice that follows characteristics, which is to understand the mundane meaning, so it is called 'universal cultivation'. As the following text says: 'That is, contemplating that all dharmas are without inherent nature, free from deluded views, not dwelling in birth and death; contemplating that all dharmas arise from the aggregation of causes and conditions, the karma and its results are not lost, giving rise to great compassion, cultivating all blessings and virtues, gathering and transforming sentient beings, not dwelling in Nirvana' etc. This is the same as what the Vimalakirti Sutra (Jingming jing) says: 'Being able to skillfully distinguish the characteristics of all dharmas, yet remaining unmoved in the ultimate meaning.' However, these two statements, one is about stage and the other is about wisdom, although they are different, they are both discussed in terms of the stage, so both are taken. However, according to the traces of the author's causal ground, they all return to all sages and worthies. If we use this to say the word 'etc.', it extends to the lower positions, that is, equating sages with worthies, equating the great with the small, naturally conforming to the previous statement of returning the mind to the vast, the principle should be the same body. The commentary further explains, this combines the three meanings of the previous text. First, the formal explanation. 'Taking the person by mentioning the virtue', such as calling someone Tripitaka (Sancang) etc. 'Following the cultivation of one practice' etc., refers to this Bodhisattva cultivating one practice, possessing all practices. Because this one practice arises in accordance with principle, the principle body is complete, and there is nothing that is not included, so it is said 'integrated' etc. 'Dharmadhatu (Fajie)', since these myriad practices arise in accordance with principle, each practice is in accordance with principle. The principle pervades, and the practice also pervades, so it is said 'etc.'. This is the practice of non-true flow.
無以契真。即斯義也。積功所得者。德者。訓得也。即地上菩薩所修等法界之行。名之為德。由地前久積功力。至於地上而獲得故。此乃功力為因是能得。實行屬果是所得。今因果合論故言功德。人能攝德者。功德多少屬於一人。若無其人約何言德。人有此德則人是功德之藏也。正嘆行德者。是前積功所得之行。即如實等法界行也。據後下引證可知。
疏然菩薩下二通妨。或曰。此句既屬於僧。何以前文指云法寶。故有此釋。如前教理行果俱名為法。今此是行故屬法寶也。
亦如下三引例。此則前于佛中取體相。後於僧中取功德。共成法寶。若使體相歸佛功德還僧。則何有法寶而歸敬之。通上下者在上為法在下為僧如前體相之文。在上為佛在下為法故引為例也。◎
起信論疏筆削記卷第四 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第五
長水沙門子璇錄
◎述意中二。初顯意。疏出兩意。上正下兼爾。
疏初句下。二釋文中二。初總釋此偈三。初釋初句。所為機者。唯眾生二字余皆能。為屬菩薩也。眾生通於三聚五性。于中為有兼正。如懸談所辨故云如前。
疏次二下釋中二句也。文二。初釋上句。明離過二。初正解此句。
【現代漢語翻譯】 現代漢語譯本： 無法通過任何事物完全契合真如的境界，這就是這句話的含義。積累功勞所獲得的，稱為『德』（功德）。『德』，是『獲得』的意思。也就是地上菩薩所修行的等同法界的一切行持，稱之為『德』。這是由於在證得地上菩薩果位之前，長期積累功勞和力量，到了地上才獲得。因此，功勞和力量是因，是能夠獲得『德』的原因；實際的修行是果，是所獲得的『德』。現在將因和果合在一起討論，所以說『功德』。如果有人能夠攝取這些功德，那麼功德的多少就屬於這個人。如果沒有這個人，又從何談論『德』呢？人擁有這種德行，那麼這個人就是功德的寶藏。讚歎行德，就是之前積累功勞所獲得的修行，也就是如實等同法界的行持。根據後面的引證就可以知道。
疏文中『然菩薩』以下兩段，是爲了消除疑問。有人會問，這句話既然屬於僧寶，為什麼前面的文章卻指它是法寶呢？因此有這樣的解釋：像前面所說，教、理、行、果都可以稱為法，現在這裡說的是行，所以屬於法寶。
『亦如下』以下三段是引例。這是因為前面在佛寶中取其體相，後面在僧寶中取其功德，共同成就法寶。如果將體相歸於佛寶，功德歸於僧寶，那麼哪裡還有法寶可以歸敬呢？貫通上下兩段，在上面是法寶，在下面是僧寶，就像前面體相的文句，在上面是佛寶，在下面是法寶，所以引用這個作為例子。
《起信論疏筆削記》卷第四 大正藏第44冊 No. 1848 《起信論疏筆削記》
《起信論疏筆削記》卷第五
長水沙門子璇 記錄
述意分為兩部分。首先是顯意，疏文提出了兩種含義，上面是正面的含義，下面是兼帶的含義。
疏文『初句下』，解釋文分為兩部分。首先是總的解釋這個偈頌，分為三部分。首先是解釋第一句。『所為機者』，只有『眾生』（sentient beings）兩個字是所為，其餘都是能為，屬於菩薩（Bodhisattva）。眾生包括三聚五性，其中有兼帶和正面的含義，就像懸談中所辨析的那樣，所以說『如前』。
疏文『次二下』，解釋中間兩句。分為兩部分。首先是解釋上一句，說明遠離過失，分為兩部分。首先是正面解釋這句話。
【English Translation】 English version: There is no way to perfectly align with true reality (Tathata) through anything. This is the meaning of this statement. What is obtained through accumulated merit is called 'virtue' (guna). 'Virtue' means 'to obtain'. That is, all the practices of Bodhisattvas (Bodhisattva) on the ground (Bhumis) that are equal to the Dharmadhatu (Dharmadhatu), are called 'virtue'. This is because of the long-term accumulation of merit and power before attaining the position of a Bodhisattva on the ground, which is then obtained on the ground. Therefore, merit and power are the cause, which is the reason for being able to obtain 'virtue'; actual practice is the result, which is the 'virtue' obtained. Now, discussing cause and effect together, it is called 'merit and virtue' (guna). If someone can gather these virtues, then the amount of merit and virtue belongs to that person. If there is no such person, then what is there to talk about 'virtue'? If a person possesses this virtue, then that person is a treasure trove of merit and virtue. Praising the virtue of practice is the practice obtained through accumulated merit, which is the practice that is truly equal to the Dharmadhatu. This can be known from the citations below.
The two paragraphs below 'However, Bodhisattva' in the commentary are to eliminate doubts. Someone may ask, since this sentence belongs to the Sangha Jewel (Sangha), why did the previous text refer to it as the Dharma Jewel (Dharma)? Therefore, there is this explanation: As mentioned earlier, teaching, principle, practice, and result can all be called Dharma. Now, this refers to practice, so it belongs to the Dharma Jewel.
The three paragraphs below 'Also below' are examples. This is because the essence and characteristics are taken from the Buddha Jewel (Buddha) earlier, and the merit and virtue are taken from the Sangha Jewel later, together accomplishing the Dharma Jewel. If the essence and characteristics are attributed to the Buddha Jewel, and the merit and virtue are returned to the Sangha Jewel, then where is the Dharma Jewel to be revered? Connecting the upper and lower paragraphs, it is the Dharma Jewel above and the Sangha Jewel below, just like the previous text on essence and characteristics, it is the Buddha Jewel above and the Dharma Jewel below, so this is cited as an example.
《Commentary on the Awakening of Faith in the Mahayana Treatise - Notes and Revisions》Volume 4 T44, No. 1848 《Commentary on the Awakening of Faith in the Mahayana Treatise - Notes and Revisions》
《Commentary on the Awakening of Faith in the Mahayana Treatise - Notes and Revisions》Volume 5
Recorded by Shramana Zixuan of Changshui
The statement of intent is divided into two parts. The first is to reveal the intent. The commentary puts forward two meanings, the above is the positive meaning, and the below is the accompanying meaning.
In the commentary 'Below the first sentence', the explanation of the text is divided into two parts. The first is the general explanation of this verse, divided into three parts. The first is to explain the first sentence. 'Those who are the object of action', only the two words 'sentient beings' are the object, and the rest are the subject, belonging to the Bodhisattva. Sentient beings include the three categories and five natures, among which there are accompanying and positive meanings, just as analyzed in the preliminary discussion, so it is said 'as before'.
In the commentary 'Next two below', explain the middle two sentences. Divided into two parts. The first is to explain the previous sentence, explaining the separation from faults, divided into two parts. The first is to directly explain this sentence.
言離過者。過即疑執也。由疑下釋疑執之相。迷真者。雖有如無謂之迷也。故下文云。所言不覺義者。謂不如實知真如法一故。不覺心起而有其念等。既迷一真。即菩提涅槃二無上樂。棄之如遺。故云失樂。起妄者。妄即五蘊色心認虛為實謂之執。此則因迷起似執似為實。從微至著展轉發生。故圓覺經云。妄認四大為自身相。六塵緣影為自心相等。既起于妄則三苦八苦自此而生。故云種苦。故下文云。動則有苦果不離因故。十地論即天親所造。解華嚴十地品也。遠離等。即前迷真失樂義。具足等即前起妄種苦義。彼二即失真樂具妄苦。於此不知不覺故名顛倒。失不知者。如法華說。窮子於己庫藏以為他物。雖付主執而無希取一餐之意。斯則日用而不知也。得不覺者。亦如法華說火宅。諸子戀著嬉戲了無出心。亦復不知何者是火雲何為失。但東西馳走視父而已。然此三種不出於二。以顛倒無體。只就前二約不知覺。便成顛倒合為三也。故令下結歸聖意以菩薩。觀彼眾生有如是過。是故造論疏故解下二通對下文。一者正義既顯疑情自除真常二樂因。茲永悟。二者邪執雖多治之則舍。無涯妄苦由此永離。三者諸佛菩薩所證道相。分別令知使發心趣向。即成信行也然此後段因配論文。未是正釋。
疏既于下二解后句。明
【現代漢語翻譯】 現代漢語譯本： 所謂『言離過者』，指的是遠離過失的人。這裡的『過』，就是指疑惑和執著。下面通過解釋疑惑和執著的表象來闡釋這一點。『迷真者』，指迷惑于真理的人，雖然擁有真理卻如同沒有一樣，這叫做迷惑。因此下文說：『所言不覺義者』，指的是不如實地瞭解真如法一的道理，因此不覺之心生起，從而產生各種念頭等等。既然迷惑於一真法界，那麼菩提（覺悟）和涅槃（寂滅）這兩種無上的快樂，就會像遺失的東西一樣被拋棄，所以說『失樂』。『起妄者』，妄，就是指五蘊（色、受、想、行、識）的色心，把虛幻的東西當成真實，這叫做執著。這是因為迷惑而產生類似執著的行為，並認為它是真實的。從細微到顯著，逐漸發展產生。所以《圓覺經》說：『妄認四大（地、水、火、風）為自身相，六塵緣影（色、聲、香、味、觸、法）為自心相等』。既然產生了虛妄，那麼三苦（苦苦、壞苦、行苦）和八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛）就會由此而生，所以說『種苦』。因此下文說：『動則有苦果，不離因故』。《十地論》是天親菩薩所造，解釋《華嚴經》十地品。『遠離等』，就是指前面的『迷真失樂』的含義。『具足等』，就是指前面的『起妄種苦』的含義。那兩者，即失去真樂和具備妄苦，對此不知不覺，所以叫做顛倒。『失不知者』，就像《法華經》所說，窮困的兒子對於自己家裡的寶藏，卻認為是別人的東西。雖然讓他掌管，卻沒有希望得到一餐飯的意願。這就是每天都在使用卻不知道。『得不覺者』，也像《法華經》所說的火宅，孩子們貪戀嬉戲，完全沒有想要出去的心。也不知道什麼是火，什麼是失去。只是東西奔跑，看著父親而已。然而這三種情況都離不開前面兩種，因為顛倒沒有實體，只是就前面兩種情況，加上不知不覺，就成了顛倒，合起來就是三種。所以，下面總結歸於聖人的意圖，菩薩觀察到眾生有這樣的過失，因此造論來疏解。所以解釋下面兩句，貫通對應下文。一是正義既然顯明，疑惑的情緒自然消除，真常二樂的因，從此永遠領悟。二是邪惡的執著雖然很多，但只要加以治理就會捨棄，無邊的虛妄痛苦由此永遠遠離。三是將諸佛菩薩所證悟的道相，分別說明，使眾生髮起向道之心，從而成就信行。然而這後面的段落，因為配合論文，還不是真正的解釋。
疏文接著在下面解釋后一句，闡明...
【English Translation】 English version: 『言離過者 (Yan Li Guo Zhe)』 refers to those who are free from faults. Here, 『過 (guo)』 means doubt and attachment. The following explains this by elucidating the appearance of doubt and attachment. 『迷真者 (Mi Zhen Zhe)』 refers to those who are deluded about the truth; although they possess the truth, it is as if they do not, which is called delusion. Therefore, the following text says: 『所言不覺義者 (Suo Yan Bu Jue Yi Zhe)』 refers to not truly understanding the principle of the one true suchness (真如法一, Zhen Ru Fa Yi), thus the mind of non-awareness arises, leading to various thoughts and so on. Since they are deluded about the one true realm (一真, Yi Zhen), then Bodhi (覺悟, awakening) and Nirvana (寂滅, stillness) – these two supreme joys – are abandoned as if they were lost, hence 『失樂 (Shi Le)』 – loss of joy. 『起妄者 (Qi Wang Zhe)』 – 『妄 (wang)』 refers to the skandhas (五蘊, Wu Yun) of form and mind, taking the illusory as real, which is called attachment. This is because delusion gives rise to actions resembling attachment, and these are considered real. From the subtle to the obvious, it gradually develops and arises. Therefore, the Surangama Sutra says: 『Delusively recognizing the four great elements (四大, Si Da – earth, water, fire, wind) as one』s own body, and the shadows of the six sense objects (六塵緣影, Liu Chen Yuan Ying – form, sound, smell, taste, touch, dharma) as one』s own mind, and so on.』 Since delusion arises, then the three sufferings (三苦, San Ku – suffering of suffering, suffering of change, pervasive suffering) and the eight sufferings (八苦, Ba Ku – birth, old age, sickness, death, separation from loved ones, meeting with those one hates, not obtaining what one seeks, the blazing of the five skandhas) arise from this, hence 『種苦 (Zhong Ku)』 – planting suffering. Therefore, the following text says: 『Movement leads to suffering results, inseparable from causes.』 The Ten Bhumi Sutra (十地論, Shi Di Lun) was created by Vasubandhu (天親, Tian Qin), explaining the Ten Bhumi Chapter of the Avatamsaka Sutra (華嚴經, Hua Yan Jing). 『遠離等 (Yuan Li Deng)』 refers to the meaning of 『迷真失樂 (Mi Zhen Shi Le)』 – delusion about truth and loss of joy. 『具足等 (Ju Zu Deng)』 refers to the meaning of 『起妄種苦 (Qi Wang Zhong Ku)』 – arising of delusion and planting of suffering. Those two, namely losing true joy and possessing deluded suffering, are not known or perceived, hence it is called inversion (顛倒, Dian Dao). 『失不知者 (Shi Bu Zhi Zhe)』 is like what the Lotus Sutra (法華經, Fa Hua Jing) says: the impoverished son considers the treasures in his own home as belonging to others. Although he is entrusted with managing them, he has no intention of hoping to obtain even a single meal. This is using it every day without knowing. 『得不覺者 (De Bu Jue Zhe)』 is also like the burning house described in the Lotus Sutra: the children are attached to playing and have no intention of leaving. They also do not know what fire is or what it means to lose. They just run around looking at their father. However, these three situations cannot be separated from the previous two, because inversion has no substance; it is only based on the previous two situations, plus not knowing or perceiving, that it becomes inversion, which together makes three. Therefore, the following concludes with the intention of the sages: the Bodhisattva observes that sentient beings have such faults, and therefore creates treatises to explain them. Therefore, explaining the following two sentences connects and corresponds to the following text. First, since the correct meaning is revealed, the emotions of doubt naturally disappear, and the cause of the two joys of true permanence is forever understood. Second, although there are many evil attachments, they will be abandoned if they are treated, and boundless deluded suffering will be forever separated from this. Third, the path aspects realized by all Buddhas and Bodhisattvas are explained separately, so that sentient beings can develop the mind to turn towards the path, thereby achieving faith and practice. However, this later section, because it is matched with the thesis, is not a true explanation.
The commentary then explains the latter sentence below, clarifying...
成行二。初釋大乘。既于等三句躡前成問。引起論文謂于下一句正以論答。以一下釋所以。此中二句初句是出大乘體。大乘之體只是一心為萬法本。德相具足應用無盡故論三義也。次句正明於彼起行之由。究竟者。是決定無上義。謂若說若解約行約證。皆以此為究竟決定之法。根本者。揀非枝末法也。此是所說法門之根本故。又一切染凈等法皆從生故。故下文云。一者信根本。所謂樂念真如法故等。又云。謂欲解釋如來根本之義。令諸眾生正解不謬故。此即皆以一心等為根本也。若於此起行方名正行。
疏未知下二釋正信也。初亦躡前問起也。以信下釋所以。眾行雖多皆以信為根本故。十一善內五位之中。皆信居首。華嚴云。功德母者。即斯義也。即翻下結配前句。謂以正翻邪以信除疑。是正敵對也。
疏后一下三釋后句也。必使眾生離疑執之過求正信之行者。意欲令其信滿入住趣證大果。即是佛種不斷也。信滿即十信位極也。入住即三賢之初十住位也。不退者。通說則既入十住正定聚中。信已成根根深難拔。故云不退。別則十住中第七名不退住也。堪求佛果者。信既不退決定成佛。不同十信位中毛心未定故。既入十住。行愿漸成功德增長。唯進無退。堪能紹繼的趣菩提。佛種豈斷耶。引文可知。
【現代漢語翻譯】 現代漢語譯本： 成行二。首先解釋大乘（Mahayana）。已經用『等三句』承接前文形成提問，從而引出論文，即用『于下』一句正式用論述來回答。用『以一』來解釋原因。這裡面兩句話，第一句是闡述大乘的本體。大乘的本體就是一心，是萬法的根本。德行和相貌都完備，應用無窮無盡，所以論述了三種含義。第二句正式闡明依此而修行的緣由。『究竟者』，是決定無上的意思。無論是說、是解，還是修行、是證悟，都以此作為究竟決定的法則。『根本者』，是揀選而非枝末的法。這是所說法門的根本。而且一切染污和清凈等法都從此產生。所以下文說：『一者信根本，所謂樂念真如法故』等等。又說：『謂欲解釋如來根本之義，令諸眾生正解不謬故』。這都是以一心等作為根本。如果依此修行，才稱得上是正行。
疏文『未知下』，第二段解釋正信。開始也是承接前面的問題而引發。用『以信下』解釋原因。眾多修行都以信為根本。十一善法中，五位都以信為首。華嚴經說：『功德母者』，就是這個意思。『即翻下』總結並對應前面的句子，就是用正來翻轉邪，用信來消除疑惑，這是正面的對抗。
疏文『后一下』，第三段解釋後面的句子。『必使眾生離疑執之過求正信之行者』，意思是想要讓他們信滿而進入安住，趨向證得大果，這就是佛種不斷絕。『信滿』就是十信位的頂點。『入住』就是三賢的最初十住位。『不退者』，通俗地說，就是已經進入十住的正定聚中，信心已經成為根基，根深蒂固難以拔除，所以說不退。特別來說，十住中的第七位名叫不退住。『堪求佛果者』，信心既然不退轉，必定能夠成佛，不同於十信位中道心尚未確定。既然進入十住，行愿逐漸成功，功德增長，只有前進沒有後退，能夠繼承如來事業，趨向菩提，佛種怎麼會斷絕呢？引用的經文可以知道。
【English Translation】 English version: Section Two. First Explanation of the Mahayana (Great Vehicle). The 'equal three sentences' connect to the previous text, forming a question, thus introducing the treatise, which is formally answered by the 'following' sentence. 'Using one' explains the reason. Within these two sentences, the first sentence elucidates the essence of Mahayana. The essence of Mahayana is simply the One Mind, the root of all dharmas. Virtues and appearances are complete, and its application is inexhaustible, hence the discussion of three meanings. The second sentence formally clarifies the reason for cultivating based on this. 'Ultimate' means decisive and supreme. Whether it is speaking, understanding, practice, or realization, all take this as the ultimate and decisive principle. 'Fundamental' means selecting what is fundamental rather than the branches. This is the root of the dharma gate being taught. Moreover, all defiled and pure dharmas arise from this. Therefore, the following text says: 'First is faith as the root, which means joyfully contemplating the Suchness dharma,' and so on. It also says: 'Intending to explain the fundamental meaning of the Tathagata (Thus Come One), so that all beings may understand correctly without error.' All of this takes the One Mind, etc., as the root. Only cultivating based on this can be called right practice.
The commentary 'Unknown below,' the second paragraph explains right faith. It also begins by connecting to the previous question. 'Using faith below' explains the reason. Although there are many practices, all take faith as the root. Among the eleven good dharmas, faith is the first in the five positions. The Avatamsaka Sutra (Flower Garland Sutra) says: 'Mother of merit,' which is this meaning. 'Immediately turning below' summarizes and corresponds to the previous sentence, which is using right to reverse wrong, and using faith to eliminate doubt. This is a direct opposition.
The commentary 'After one below,' the third paragraph explains the following sentence. 'Must cause sentient beings to abandon the faults of doubt and attachment and seek the practice of right faith,' meaning to enable them to have full faith and enter into abiding, moving towards realizing great fruit, which is the unbroken lineage of the Buddha-nature. 'Full faith' is the peak of the ten faiths. 'Entering abiding' is the initial ten abodes of the three sages. 'Non-retreat' generally means having entered the right concentration group of the ten abodes, faith has become a foundation, deeply rooted and difficult to uproot, hence the saying of non-retreat. Specifically, the seventh of the ten abodes is called the non-retreat abode. 'Capable of seeking Buddhahood' means that since faith does not regress, one will certainly become a Buddha, unlike the mind of the ten faiths which is not yet determined. Having entered the ten abodes, practice and vows gradually succeed, merit increases, only advancing and not retreating, capable of inheriting the Tathagata's work, moving towards Bodhi (Enlightenment), how could the Buddha-nature be cut off? The cited scriptures can be known.
疏又解下二別釋除疑也。此是海東疏義。此義稍切故引用之。多涂者。謂疑佛疑法疑因疑果。一多空有等疑有無量。故曰多涂。求大乘者。是決定求趣大乘之人。故無率爾之疑。但有茲二疑法等者。疑雲。大乘法體為一為多。法體若一彼此無異。我即是佛何用更求。眾生本成何須復度。悲智既息愿約亦止。發心三種由是不為。故云障于發心也。法體若多彼此成異。彼自成道我自沉淪。如何發心求彼佛道。我既如此眾生皆然。何須發心度令成佛。又若多者。如經所說。十方世界唯有一乘。心佛眾生三無差別。一心一智無畏亦然。如何會通。由此猶豫不能發心上求下化。疑門等者。疑雲。進趣之門合有無量。未知於此依何等門。若使總依如何頓入。若取一二何是何非。由是遲迴不能修行。立一心等者。謂大乘之法唯是一心。一心之外更無別法。但由無明迷自心海起。成六道波浪。波浪雖起不出一心之海。約相即不妨上求下化。約性則不礙彼此體同。大悲大智由此發起故無疑也。開二門等者。謂行雖無量不出二門。依真如門修于止行。依生滅門起于觀行。若止觀雙運萬行斯備。入此二門諸門皆達。由是解之疑心自息。必修行也。故圓覺云。方便隨順其數無量。圓攝所歸循性差別。當有三種。即是依此二門修止觀及俱行也。
{ "translations": [ "現代漢語譯本：疏文又在下面分別解釋瞭如何消除疑惑。這是海東疏的含義，因為這個解釋比較貼切，所以引用了它。『多涂』指的是疑惑很多，比如懷疑佛、懷疑法、懷疑因、懷疑果。對於空、有等疑惑，數量是無限的，所以說是『多涂』。『求大乘者』是指那些已經下定決心追求大乘佛法的人，因此他們不會輕易產生疑惑，但可能會有這兩種疑惑：關於法的疑惑，比如疑惑大乘佛法的本體是一還是多。如果法體是唯一的，那麼彼此之間就沒有區別，『我』就是佛，又何必再去追求？眾生本來就已經成佛，又何須再去度化？如果悲心和智慧都止息了，那麼誓願和約束也就停止了，因此就不會發起三種發心，所以說會障礙發心。如果法體是多樣的，那麼彼此之間就形成了差異，他們自己成就佛道，而『我』自己則會沉淪，又如何能發心去追求他們的佛道？『我』既然是這樣，那麼眾生也都是這樣，又何須發心去度化他們成佛？而且，如果是多樣的，就像經典里所說的，十方世界只有一乘佛法，心、佛、眾生三者沒有差別，一心一智，無所畏懼也是如此，這又該如何會通呢？因為這些猶豫，就不能發心向上追求佛道，向下度化眾生，所以說會疑惑。『疑門』指的是進趣佛道的門徑應該有很多，不知道應該依據哪一扇門。如果全部都依據，又該如何一下子進入？如果只選擇一兩扇門，那麼哪扇是對的，哪扇是錯的呢？因為這樣遲疑不決，就不能修行。『立一心等』指的是大乘佛法唯一是『一心』，在『一心』之外，再沒有其他的法。只是因為無明的遮蔽，迷惑了自心的海洋，才產生了六道的波浪。雖然波浪產生了，但並沒有超出『一心』的海洋。從現象上來說，不妨礙向上追求佛道，向下度化眾生；從本質上來說，不妨礙彼此本體相同。大悲心和大智慧由此發起，所以沒有疑惑。『開二門等』指的是修行雖然有很多，但沒有超出兩個門徑：依據真如門修習止行，依據生滅門發起觀行。如果止觀雙修，那麼所有的修行就都具備了。進入這兩扇門，所有的門徑就都通達了，因此疑惑之心自然止息，必定會去修行。所以《圓覺經》說，方便法門隨順眾生的根器，數量是無限的，圓滿地攝受所歸之處，遵循自性的差別，應當有三種，就是依據這兩個門徑修習止觀以及止觀雙修。", "english_translations": [ "English version: The commentary further explains below how to dispel doubts. This is the meaning of the Hae-dong commentary. This meaning is relatively pertinent, so it is quoted. 'Many paths' refers to having many doubts, such as doubting the Buddha, doubting the Dharma, doubting the cause, and doubting the effect. Regarding doubts about emptiness, existence, etc., the number is infinite, hence 'many paths'. 'Those seeking the Mahayana' refers to those who have determined to seek the Mahayana Dharma, so they do not easily have doubts, but they may have these two doubts: doubts about the Dharma, such as doubting whether the essence of the Mahayana Dharma is one or many. If the Dharma body is unique, then there is no difference between each other, 'I' am the Buddha, why bother to seek further? Sentient beings are already Buddhas, why bother to liberate them? If compassion and wisdom cease, then vows and restraints also cease, so the three types of aspiration are not aroused, hence it is said to obstruct the aspiration. If the Dharma body is diverse, then differences are formed between each other, they achieve Buddhahood themselves, while 'I' myself will sink, how can I aspire to seek their Buddha path? Since 'I' am like this, then all sentient beings are like this, why bother to aspire to liberate them to become Buddhas? Moreover, if it is diverse, as the sutras say, there is only one vehicle in the ten directions, the mind, Buddha, and sentient beings are not different, one mind, one wisdom, and fearlessness are also the same, how can this be reconciled? Because of these hesitations, one cannot aspire to seek the Buddha path upwards and liberate sentient beings downwards, hence it is said to have doubts. 'Doubt gates' refers to the paths to progress towards the Buddha path should be numerous, not knowing which gate to rely on. If all are relied on, how can one enter all at once? If only one or two gates are chosen, then which is right and which is wrong? Because of this hesitation, one cannot cultivate. 'Establishing one mind, etc.' refers to the Mahayana Dharma is only 'one mind', outside of 'one mind', there is no other Dharma. It is only because of the obscuration of ignorance that the ocean of one's own mind is deluded, and the waves of the six realms are produced. Although the waves are produced, they do not go beyond the ocean of 'one mind'. From the perspective of phenomena, it does not hinder seeking the Buddha path upwards and liberating sentient beings downwards; from the perspective of essence, it does not hinder the sameness of each other's essence. Great compassion and great wisdom arise from this, so there is no doubt. 'Opening two gates, etc.' refers to although there are many practices, they do not go beyond two paths: relying on the True Thus Gate to cultivate cessation practice, relying on the arising and ceasing gate to arouse contemplation practice. If cessation and contemplation are cultivated together, then all practices are complete. Entering these two gates, all gates are accessible, therefore the mind of doubt naturally ceases, and one will surely cultivate. Therefore, the Perfect Enlightenment Sutra says that expedient methods follow the faculties of sentient beings, the number is infinite, perfectly embracing the place to which they return, following the differences of self-nature, there should be three types, which is to cultivate cessation and contemplation and the dual cultivation of cessation and contemplation based on these two gates." ] }
論本為此故。立一心法開二種門矣。
標益起說疏一心等者。論中所說道理雖多。正宗法義不逾於此故。立義分中特立此等。以為根本也。論能起等者。大乘法是能起。信根是所起也。大乘之體是一心等法。若依此法而起信者。名大乘信。如前開題處說。題目等者。題云大乘起信。此云起大乘信。但左右之語。無別異也。信理決定者。以真如門中但唯顯理理體真實故云決定。決定即不生不滅。非有非無畢竟平等。無有變異不可破壞。為一切法平等之性。不增減故。信業果者。業果通於染凈。若無明為因生三細。境界為緣生六粗。即是世間染因果不亡。始覺反流翻九相成四位。即是出世凈因果不亡。隨流反流定有此事。如影隨形必然之理。故云不亡。亡無也。三寶等者。以有體相二大故。信法寶不壞。以有用大故信佛僧不壞。不壞亦即決定不亡之義。然疏不說信一心者。以二門三大即是心之行相。但信於此即是信心故。不言爾。信滿入住者。謂自外凡之內凡。既離毛道信則決定不失不壞故。云成根不退。能持等者。謂能任持前之信力。自分不退故。譬植草木根成必活。生后等者。信既成就即能生長。后位功德漸勝漸進行向地果故。如草木成根漸生華果。然大乘中信之為要具。有六喻。一如手。華嚴云。如人有手。
【現代漢語翻譯】 現代漢語譯本： 此論的根本原因在於，它確立了『一心』（Ekayana-mind，一切法的根源）的法，並由此開啟了『二種門』（Two Aspects，真如門和生滅門）。
在解釋『標益起說疏一心等者』時，論中所闡述的道理雖然很多，但真正的核心教義都離不開『一心』。因此，在『立義分』（Establishing the Meaning Section）中，特別確立這些內容作為根本。
關於『論能起等者』，大乘佛法是『能起』（that which can arise），而『信根』（root of faith）是『所起』（that which is arisen）。大乘的本體是『一心』等法。如果依據此法而生起信心，就稱為『大乘信』，正如前面在開篇處所說的那樣。
關於『題目等者』，題目中說『大乘起信』，這裡說『起大乘信』，只是語序上的不同，沒有本質的區別。
『信理決定者』，因為在『真如門』（Tathata-aspect）中，只是顯現真如之理，理體真實，所以說是『決定』。『決定』就是不生不滅，非有非無，畢竟平等，沒有變異，不可破壞，是作為一切法平等的自性，不增不減。
『信業果者』，業果貫通染凈。如果以無明為因而生起『三細』（Three Subtle Marks），以境界為緣而生起『六粗』（Six Coarse Marks），這就是世間的染污因果不會消失。始覺反流，翻轉九相而成就四位，這就是出世間的清凈因果不會消失。隨順流轉和反向逆流，必定有這樣的事情發生，就像影子跟隨形體一樣，是必然的道理，所以說不會消失。『亡』就是沒有的意思。
『三寶等者』，因為有『體』（substance）和『相』（characteristics）二大，所以相信法寶不會壞滅；因為有『用』（function）大，所以相信佛寶和僧寶不會壞滅。『不壞』也就是『決定不亡』的意思。然而，疏文中沒有說相信『一心』，是因為『二門』和『三大』就是心的行相，只要相信這些，就是相信了心，所以沒有特別說明。
『信滿入住者』，指的是從外凡到內凡的階段，既然已經遠離了毛道，信心就決定不會失去或壞滅，所以說成就了『根』，不會退轉。『能持等者』，指的是能夠任持之前的信力，在自己的位次上不會退轉。譬如種植草木，根紮穩了就必定能活。『生后等者』，信心既然成就，就能生長后位的功德，逐漸殊勝，逐漸前進，趨向于地果。就像草木紮根后，逐漸生長出花果。然而，在大乘佛法中，信心是至關重要的，具有六種比喻。一是如手，《華嚴經》中說：『如人有手。』
English version: The fundamental reason for this treatise is that it establishes the Dharma of 'One Mind' (Ekayana-mind, the source of all dharmas) and thereby opens the 'Two Aspects' (Two Aspects, the Tathata-aspect and the arising-and-ceasing aspect).
In explaining 'Establishing the Meaning Section', although the principles expounded in the treatise are numerous, the true core teachings cannot be separated from the 'One Mind'. Therefore, in the 'Establishing the Meaning Section', these contents are specifically established as fundamental.
Regarding 'Treatise can arise etc.', Mahayana Buddhism is 'that which can arise', and the 'root of faith' is 'that which has arisen'. The essence of Mahayana is the Dharma of 'One Mind' and so on. If faith arises based on this Dharma, it is called 'Mahayana faith', as mentioned earlier in the introduction.
Regarding 'Title etc.', the title says 'Awakening of Faith in the Mahayana', and here it says 'Arising of Mahayana Faith', it's just a difference in word order, with no essential difference.
'Believing in the principle is definite', because in the 'Tathata-aspect' only the principle of Suchness is revealed, and the essence of the principle is real, so it is said to be 'definite'. 'Definite' means neither arising nor ceasing, neither existent nor non-existent, ultimately equal, without change, indestructible, and is the equal nature of all dharmas, without increase or decrease.
'Believing in the karma and its result', karma and its result pervade both defilement and purity. If ignorance is the cause for the arising of the 'Three Subtle Marks', and the realm of objects is the condition for the arising of the 'Six Coarse Marks', then the defiled cause and effect of the world will not disappear. The initial awakening reverses the flow, turning the nine aspects and accomplishing the four positions, which means that the pure cause and effect of transcending the world will not disappear. Following the flow and reversing the flow, these things will definitely happen, just like a shadow following a form, it is a necessary principle, so it is said that it will not disappear. 'Disappear' means non-existence.
'The Three Jewels etc.', because there are the two great aspects of 'substance' and 'characteristics', it is believed that the Dharma Jewel will not be destroyed; because there is the great aspect of 'function', it is believed that the Buddha Jewel and the Sangha Jewel will not be destroyed. 'Indestructible' also means 'definitely not disappearing'. However, the commentary does not mention believing in the 'One Mind' because the 'Two Aspects' and the 'Three Greatnesses' are the activities of the mind, and believing in these is believing in the mind, so it is not specifically mentioned.
'Faith is fulfilled and entered', refers to the stage from outer ordinary to inner ordinary, since one has already left the coarse path, faith will definitely not be lost or destroyed, so it is said that the 'root' is accomplished and will not regress. 'Able to maintain etc.', refers to being able to maintain the previous power of faith, and will not regress in one's own position. For example, when planting grass and trees, if the roots are firmly established, they will definitely live. 'Arising later etc.', since faith is accomplished, it can grow the merits of later positions, gradually becoming superior, gradually advancing, and moving towards the fruit of the ground. Just like grass and trees, after taking root, gradually grow flowers and fruits. However, in Mahayana Buddhism, faith is essential and has six metaphors. One is like a hand, the Avatamsaka Sutra says: 'Like a person has a hand.'
【English Translation】 The fundamental reason for this treatise is that it establishes the Dharma of 'One Mind' (Ekayana-mind, the source of all dharmas) and thereby opens the 'Two Aspects' (Two Aspects, the Tathata-aspect and the arising-and-ceasing aspect).
In explaining 'Establishing the Meaning Section', although the principles expounded in the treatise are numerous, the true core teachings cannot be separated from the 'One Mind'. Therefore, in the 'Establishing the Meaning Section', these contents are specifically established as fundamental.
Regarding 'Treatise can arise etc.', Mahayana Buddhism is 'that which can arise', and the 'root of faith' is 'that which has arisen'. The essence of Mahayana is the Dharma of 'One Mind' and so on. If faith arises based on this Dharma, it is called 'Mahayana faith', as mentioned earlier in the introduction.
Regarding 'Title etc.', the title says 'Awakening of Faith in the Mahayana', and here it says 'Arising of Mahayana Faith', it's just a difference in word order, with no essential difference.
'Believing in the principle is definite', because in the 'Tathata-aspect' only the principle of Suchness is revealed, and the essence of the principle is real, so it is said to be 'definite'. 'Definite' means neither arising nor ceasing, neither existent nor non-existent, ultimately equal, without change, indestructible, and is the equal nature of all dharmas, without increase or decrease.
'Believing in the karma and its result', karma and its result pervade both defilement and purity. If ignorance is the cause for the arising of the 'Three Subtle Marks', and the realm of objects is the condition for the arising of the 'Six Coarse Marks', then the defiled cause and effect of the world will not disappear. The initial awakening reverses the flow, turning the nine aspects and accomplishing the four positions, which means that the pure cause and effect of transcending the world will not disappear. Following the flow and reversing the flow, these things will definitely happen, just like a shadow following a form, it is a necessary principle, so it is said that it will not disappear. 'Disappear' means non-existence.
'The Three Jewels etc.', because there are the two great aspects of 'substance' and 'characteristics', it is believed that the Dharma Jewel will not be destroyed; because there is the great aspect of 'function', it is believed that the Buddha Jewel and the Sangha Jewel will not be destroyed. 'Indestructible' also means 'definitely not disappearing'. However, the commentary does not mention believing in the 'One Mind' because the 'Two Aspects' and the 'Three Greatnesses' are the activities of the mind, and believing in these is believing in the mind, so it is not specifically mentioned.
'Faith is fulfilled and entered', refers to the stage from outer ordinary to inner ordinary, since one has already left the coarse path, faith will definitely not be lost or destroyed, so it is said that the 'root' is accomplished and will not regress. 'Able to maintain etc.', refers to being able to maintain the previous power of faith, and will not regress in one's own position. For example, when planting grass and trees, if the roots are firmly established, they will definitely live. 'Arising later etc.', since faith is accomplished, it can grow the merits of later positions, gradually becoming superior, gradually advancing, and moving towards the fruit of the ground. Just like grass and trees, after taking root, gradually grow flowers and fruits. However, in Mahayana Buddhism, faith is essential and has six metaphors. One is like a hand, the Avatamsaka Sutra says: 'Like a person has a hand.'
入寶山中自在取寶。有信亦爾。入佛法中自在取于無漏法財。二如師子筋弦其聲一發。一切諸弦皆悉斷絕。若人發一信心。一切惑障悉皆消滅。三如師子乳。或以一滴投余乳中。悉成清水。若人發一信心。一切惡魔悉皆變成清凈法流。四如世財能養色身壽命。信財能養法身慧命故。七財之首名曰信財。五如其根。如前所辨。六如力。有力能伏剛硬。強盛信力能摧惡不善法故。五力之中有信力也。今言根者。即當第五。須要說者。謂聖人利見理宜說法。若不說者違本誓願。如何名為大慈悲人求正覺者。法門既塞苦趣道開。茫茫群生飄流何息。
論標列。疏有由等者。表異常人多率爾故。由即因緣也。分義皆同故。下不釋綱要者。網上大繩曰綱。能持一網故云要也。宗本者。凡有所為必須據本。若其無本末從何生。將欲廣陳故。略標本宗。要既略者欲張其本故。攬廣以成略。欲生其解故。展略以為廣。謂于真如門。明離言依言空義不空義。于生滅門。說染說凈辨因辨果。隨流反流是本是末。令不迷真妄正解無謬也。依解起行者。分別諸法令解不謬者。所謂要起修行故也。由行成於前解。由解導于所行。令解不成干慧。令行不成邪倒。解行相濟。有所至焉。故須行也。如貧數寶者。是華嚴經喻。余文云。自無半錢分。
【現代漢語翻譯】 現代漢語譯本：進入寶山之中，可以自由自在地獲取珍寶。擁有信心也是如此，進入佛法之中，可以自由自在地獲取無漏的法財。二、如同獅子的筋做成的弓弦，聲音一旦發出，一切其他的弓弦都會斷裂。如果有人生起一念信心，一切的迷惑和障礙都會消滅。三、如同獅子的乳汁，即使只用一滴滴入其他的乳汁中，也能使所有的乳汁都變成清水。如果有人生起一念信心，一切的惡魔都會變成清凈的法流。四、如同世間的財富能夠滋養色身和壽命，信財能夠滋養法身和慧命，所以七種財富中，信心被列為首位，稱為信財。五、如同樹木的根，如同前面所辨析的那樣。六、如同力量，有了力量能夠制伏剛強的事物，強大的信心能夠摧毀邪惡和不善的法，所以在五力之中有信力。現在所說的根，就是指第五種信根。需要說明的是，聖人如果見到真理，就應該說法，如果不說法，就違背了最初的誓願。如果這樣，又怎麼能稱得上是大慈悲的人，以及追求正覺的人呢？如果法門被堵塞，苦難的道路被打開，茫茫的眾生將飄流到何時才能停止呢？ 論中標題的排列，以及疏中的『由』等字，是爲了表明異於常人，避免草率。『由』就是因緣的意思，各個部分的意義都是相同的。下面不解釋綱要，是因為綱是指漁網上的大繩，能夠維繫整個漁網，所以稱為『要』。宗本，是指凡是有所作為，都必須依據根本，如果沒有根本，末節又從何而來呢？因為想要廣泛地陳述，所以略微標明根本和宗旨。既然已經簡略地標明了綱要，就是爲了張揚根本。用廣泛的內容來形成簡略的概括，是爲了產生理解。將簡略的內容展開，是爲了擴充套件理解。指的是在真如門中，闡明離言和依言，空義和不空義。在生滅門中，闡述染和凈，辨別因和果。隨順流轉和逆流而上，是根本和末節。使人不迷惑于真妄，正確的理解沒有謬誤。依據理解而生起修行，分別各種法，使理解不產生謬誤，這就是所謂的要發起修行。由修行來成就之前的理解，由理解來引導所修行的。使理解不成為干慧，使修行不成為邪倒。理解和修行相互補充，才能有所成就，所以必須修行。如同貧窮的人數著別人的寶物，這是《華嚴經》中的比喻。經文中說，自己沒有半分錢。
【English Translation】 English version: Entering a mountain of treasures, one can freely take treasures. Having faith is also like this; entering the Buddha-dharma, one can freely take the undefiled wealth of the Dharma. Second, like a bowstring made of a lion's sinew, once its sound is released, all other strings will break. If a person generates a single thought of faith, all delusions and obstacles will be eliminated. Third, like a lion's milk, even if a single drop is added to other milk, it can turn all the milk into pure water. If a person generates a single thought of faith, all demons will transform into a pure stream of Dharma. Fourth, like worldly wealth that can nourish the physical body and lifespan, the wealth of faith can nourish the Dharma body and wisdom-life. Therefore, among the seven types of wealth, faith is listed as the first and is called the 'wealth of faith.' Fifth, like the root of a tree, as explained earlier. Sixth, like strength; with strength, one can subdue the rigid and strong. Strong faith can destroy evil and unwholesome dharmas. Therefore, among the five powers, there is the power of faith. The 'root' mentioned now refers to the fifth, the root of faith. What needs to be explained is that if a sage sees the truth, they should teach the Dharma. If they do not teach, they violate their original vow. How can they then be called a person of great compassion and one who seeks perfect enlightenment? If the gate of Dharma is blocked and the path of suffering is opened, when will the wandering of the vast multitude of beings cease? The arrangement of the titles in the treatise and the use of words like 'by' in the commentary are to indicate a difference from ordinary people and to avoid carelessness. 'By' means 'cause and condition,' and the meanings of each part are the same. The reason why the outline is not explained below is that 'outline' refers to the large rope on a fishing net, which can hold the entire net together, so it is called 'essential.' 'Source' refers to the fact that whatever is done must be based on the root. If there is no root, where does the branch come from? Because we want to explain extensively, we briefly indicate the root and purpose. Since the outline has been briefly indicated, it is to promote the root. Using extensive content to form a brief summary is to generate understanding. Expanding the brief content is to extend understanding. It refers to clarifying the separation from words and reliance on words, the meaning of emptiness and the meaning of non-emptiness in the True Thusness (Tathata) gate. In the gate of arising and ceasing, it explains defilement and purity, and distinguishes cause and effect. Following the flow and going against the flow are the root and the branch. It enables people not to be confused by truth and falsehood, and correct understanding is without error. Arising practice based on understanding, distinguishing various dharmas, so that understanding does not produce errors, this is the so-called to initiate practice. Practice achieves the previous understanding, and understanding guides the practice. It prevents understanding from becoming dry wisdom and prevents practice from becoming perverse. Understanding and practice complement each other, so that something can be achieved, so practice is necessary. Like a poor person counting the treasures of others, this is a metaphor from the Avatamsaka Sutra. The sutra says, 'One does not have half a penny oneself.'
於法不修行。多聞亦如是。意云。本所解者。意在修行既不修行解將何用。如人有目無足。豈至前所。行儀者。四信五行等即修行之儀軌也。舉益勸修者。佛所說經尚多激勸。菩薩造論得不然乎。然五下合五為三。若據大疏。有其三說。一約論主謂歸敬述意。是行起所依為序分。中間五分是所起行法為正宗。后迴向一偈。是所起大愿為流通。此即約一論前後始終。而對三分。二約法說。即不取前後二偈。但約中間五分以判。初是法起因緣為序分。中間三分是正顯所說為正宗。末分是嘆法功能為流通。三約法。所益機說初舉所為。機心為序分。中間三分正受解行為正宗。后之一分舉益勸修為流通。后之二說但就中間五分。約能被所被人法之異。今疏所用是后二說也。
假問者。一自作問起假為他故。二實非有疑假作疑故。以自問自答。意令法義明瞭顯現故。如此問也。
疏此門等者。一部論文發起之意。只為眾生離苦得樂。此即總相明因緣也。又凡諸菩薩有所為作。皆為眾生離苦得樂。此則非但就此一論為發起因由。乃與一切論作發起因。故云總相總通兼正者。此即約所為機說。兼被正定。邪定正被不定聚者。今既合論故云通也。別為當機者。一則向下七段為機各別。如七中第二第三為正定。余為不定聚者
【現代漢語翻譯】 現代漢語譯本 對於佛法不去修行，即使聽聞再多也是一樣。意思是說，原本所理解的，意圖在於修行，既然不去修行，理解了又有什麼用呢？就像人有眼睛卻沒有腳，怎麼能到達前方呢？『行儀』指的是四信、五行等修行的儀軌。『舉益勸修』，佛所說的經典尚且多次激勵勸勉，菩薩造論難道不更是如此嗎？ 『然五下合五為三』，如果根據《大疏》，有三種說法。第一種是根據論主，認為歸敬和陳述意圖是行起所依，作為序分；中間五分是所起行法，作為正宗；最後迴向一偈，是所起大愿，作為流通。這便是根據一部論的前後始終，而分為三分。 第二種是根據法說，即不取前後兩偈，只根據中間五分來判斷。最初是法起因緣，作為序分；中間三分是正顯所說，作為正宗；最後一部分是讚歎法的功能，作為流通。第三種是根據法所利益的根機，說最初舉出所為的根機心，作為序分；中間三分是正受解行，作為正宗；最後一部分是舉出利益勸勉修行，作為流通。後面的兩種說法只是就中間五分，根據能被教化的人和所教化的法不同而說的。現在疏中所用的是后兩種說法。 『假問』，一是自己提問，假裝是爲了他人；二是實際上沒有疑惑，假裝有疑惑。通過自問自答，意在使法義明瞭顯現。就像這樣的提問。 『疏此門等者』，一部論文發起的意圖，只是爲了眾生離苦得樂。這就是總相說明因緣。又凡是菩薩有所作為，都是爲了眾生離苦得樂。這不僅僅是就這部論而言的發起因由，而是與一切論作為發起因。所以說『總相總通兼正者』，這是根據所為的根機來說，兼顧被正定、邪定，正被不定聚的人。現在既然是合論，所以說是『通』。『別為當機者』，一是向下七段為根機各不相同，如七段中第二第三段為正定，其餘為不定聚的人。
【English Translation】 English version If one does not practice according to the Dharma, even much learning is the same. The meaning is that the original understanding is intended for practice. If one does not practice, what is the use of understanding? It is like a person with eyes but no feet, how can they reach the front? 'Practicing rituals' refers to the rituals of practice such as the Four Confidences and the Five Practices. 'Raising benefits and encouraging practice', the sutras spoken by the Buddha still repeatedly encourage and exhort, wouldn't the Bodhisattvas' treatises be even more so? 'However, the five below combine with the five to become three'. According to the 'Great Commentary', there are three explanations. The first is based on the author of the treatise, considering that paying homage and stating the intention is the basis for the arising of practice, serving as the introductory section; the middle five parts are the Dharma of the practice that arises, serving as the main section; and the final verse of dedication is the great vow that arises, serving as the concluding section. This is based on the beginning and end of a treatise, divided into three parts. The second is based on the Dharma teaching, which does not take the first and last two verses, but only judges based on the middle five parts. The beginning is the cause and condition for the arising of the Dharma, serving as the introductory section; the middle three parts are the correct manifestation of what is being said, serving as the main section; and the last part is praising the function of the Dharma, serving as the concluding section. The third is based on the capacity of those who benefit from the Dharma, saying that the initial mention of the capacity of the mind for what is being done serves as the introductory section; the middle three parts are the correct reception of understanding and practice, serving as the main section; and the last part is raising the benefits and encouraging practice, serving as the concluding section. The latter two explanations are only based on the middle five parts, according to the difference between those who can be taught and the Dharma that is taught. The commentary now uses the latter two explanations. 'False question', one is asking the question oneself, pretending it is for the sake of others; the second is actually not having doubts, pretending to have doubts. Through asking and answering oneself, the intention is to make the meaning of the Dharma clear and manifest. Like this kind of question. 'Commenting on this gate, etc.', the intention of initiating a treatise is only for sentient beings to be free from suffering and attain happiness. This is the general explanation of the cause and condition. Moreover, all actions of the Bodhisattvas are for sentient beings to be free from suffering and attain happiness. This is not only the cause of initiation for this treatise, but also the cause of initiation for all treatises. Therefore, it is said 'general aspect, general communication, and correctness', this is based on the capacity of what is being done, taking into account those who are fixed in their destiny (正定, Zhengding), those who are wrongly destined (邪定, Xieding), and those who are correctly influenced by the undetermined group (不定聚, Budingju). Now that it is a combined treatise, it is said to be 'general'. 'Separately for the appropriate capacity', one is that the seven sections below are different for each capacity, such as the second and third sections of the seven being for those who are fixed in their destiny, and the rest being for those who are in the undetermined group.
。故云別。為二則但為二聚之機。不被邪定之者。故云別為不同。此段總為一切皆令離苦。得究竟樂也。斯則約法即發起一切論文。約機則利樂一切群品。由是故名因緣總相。疏苦苦者。上是總報。苦身下是別別苦事。受有漏身已名為苦。于上更加種種逼迫故。名苦苦。即生老等八是所加也。壞即樂事已謝。行即唸唸遷流故。皆苦也。準寶性論觀三界為三苦。謂欲界苦苦。色界壞苦。無色行苦。然于中欲界具三。色界兼二。無色唯行。分段者。謂三界四生身有形段。命有分限時極必終也。變易者。謂二乘菩薩斷煩惱障者。雖離分段粗苦。猶有梨耶變易行苦。以四相所遷轉變改易故名變易。又因移果易故名變易。無上等者。謂轉滅煩惱生死。得此菩提涅槃。一得永得故。論云。究竟更無過者。故疏云。無上既其大患永滅超度四流。業惑並亡。適然自得。不亦樂乎。然上令離苦。是菩薩大悲。此令得樂。是菩薩大慈。至覺之心於焉備矣。論恭敬下疏約所化能化之兩說。在文可見。
論根本之義下疏文二。初釋如來根本。二今初總配下文。與立義分者。盡此一分論文皆為所起。然此分中若克的配文。止可齊於三大之處。從一切諸佛下明其乘義。合是第三因緣所起。疏不指者。蓋略故爾。顯示等者。從此分初文。云顯示
【現代漢語翻譯】 現代漢語譯本：所以說『別』，是因為這只是針對兩種根器的眾生。不會被邪定聚所攝受的人，所以說『別』，意為不同。這段話總的來說是爲了讓一切眾生都脫離痛苦，得到究竟的快樂。這樣說來，從法的角度來說，就發起了所有的論文；從根器的角度來說，就能利益和安樂一切眾生。因此，被稱為因緣總相。《疏》中解釋『苦苦』，上面是總的報應，『苦身』下面是分別的苦事。承受有漏之身就已經稱為苦了，在上面再加上種種逼迫，所以叫做『苦苦』，也就是生、老等八苦是所加之苦。『壞』就是快樂的事情已經過去，『行』就是念念遷流，所以都是苦。按照《寶性論》的觀點，觀察三界為三種苦，即欲界是苦苦、壞苦，色界是壞苦，無色界是行苦。然而，其中欲界具足三種苦，色界兼具兩種，無色界只有行苦。『分段』是指三界四生的身體有形體段落，壽命有分限，時間到了必定終結。『變易』是指二乘（Sravaka，聲聞；Pratyekabuddha，緣覺）菩薩（Bodhisattva，菩薩）斷除煩惱障后，雖然脫離了分段的粗苦，但仍然有阿賴耶識（Alaya-vijnana，阿賴耶識）變易的行苦，因為四相（生、住、異、滅）所遷流轉變改易，所以叫做變易。又因為因轉移果改變，所以叫做變易。『無上等』是指轉滅煩惱生死，得到菩提（Bodhi，菩提）涅槃（Nirvana，涅槃），一旦得到就永遠得到，所以《論》中說：『究竟更沒有超過它的。』所以《疏》中說：『無上，既然大患永遠滅除，超脫四種流轉，業和惑都消亡，自然而然地得到，不也是快樂嗎？』然而，上面說的『令離苦』，是菩薩的大悲心；這裡說的『令得樂』，是菩薩的大慈心。至覺之心在這裡就完備了。《論》中『恭敬』下面，《疏》中從所化和能化兩方面來說，在文中可以見到。 《論》中『根本之義』下面，《疏》文分為兩部分。首先解釋如來的根本，其次現在開始總的配合下文。與立義分相比，這一部分論文都是所要發起的。然而，這一部分中如果嚴格地配合文句，只能與三大之處相對應。從『一切諸佛』下面說明它的乘義，合起來是第三因緣所發起。《疏》中沒有指明，大概是省略的緣故。『顯示等』，從這一分的開頭，說『顯示』。
【English Translation】 English version: Therefore, it is said to be 'distinct' because it is only aimed at beings with two kinds of faculties. Those who are not subject to false determinacy are said to be 'distinct,' meaning different. This passage, in general, is to liberate all beings from suffering and attain ultimate happiness. In this way, from the perspective of the Dharma (law), it initiates all treatises; from the perspective of faculties, it can benefit and bring joy to all beings. Therefore, it is called the general characteristic of causes and conditions. The commentary explains 'suffering of suffering': the above is the general retribution, and 'suffering body' below are the separate suffering events. Receiving a body with outflows is already called suffering, and adding various oppressions on top of it is called 'suffering of suffering,' which means that birth, old age, etc., are the added sufferings. 'Decay' means that joyful things have already passed, and 'formation' means that thoughts are constantly changing, so they are all suffering. According to the view of the Ratnagotravibhāga (寶性論), the three realms are observed as three sufferings, namely, the desire realm is the suffering of suffering and the suffering of decay, the form realm is the suffering of decay, and the formless realm is the suffering of formation. However, among them, the desire realm possesses all three sufferings, the form realm possesses two, and the formless realm only has the suffering of formation. 'Segmented' refers to the bodies of beings in the three realms and four births having physical segments, and their lifespans having limits, inevitably ending when the time comes. 'Transformative' refers to the Arhats (聲聞) and Pratyekabuddhas (緣覺) Bodhisattvas (菩薩) who have severed the afflictive obscurations. Although they have escaped the coarse suffering of segmentation, they still have the transformative suffering of formation in the Alaya-vijnana (阿賴耶識), because the four characteristics (birth, abiding, change, and extinction) are shifting, transforming, and changing, so it is called transformative. Also, because the cause shifts and the effect changes, it is called transformative. 'Supreme, etc.' refers to transforming and extinguishing afflictions and birth and death, and attaining Bodhi (菩提) and Nirvana (涅槃), once attained, it is eternally attained, so the treatise says: 'Ultimately, there is nothing beyond it.' Therefore, the commentary says: 'Supreme, since the great affliction is eternally extinguished, transcending the four streams, both karma and delusion are extinguished, naturally and spontaneously attained, is it not joyful?' However, the above-mentioned 'causing to leave suffering' is the great compassion of the Bodhisattva; the 'causing to attain joy' mentioned here is the great loving-kindness of the Bodhisattva. The heart of perfect enlightenment is complete here. In the treatise, below 'reverence,' the commentary speaks from the perspectives of both those who are to be transformed and those who can transform, which can be seen in the text. In the treatise, below 'the meaning of the root,' the commentary is divided into two parts. First, it explains the root of the Tathagata (如來), and second, now begins the general coordination with the following text. Compared with the section on establishing meaning, this part of the treatise is what is to be initiated. However, if strictly coordinating the sentences in this section, it can only correspond to the three major points. From 'all Buddhas' below, it explains its meaning of vehicle, which together is initiated by the third cause and condition. The commentary does not specify, probably because it is abbreviated. 'Display, etc.,' from the beginning of this section, it says 'display.'
正義者。依一心法有二種門去。至若能觀察知心無念。即得隨順入真如門。對治等者。文云對治。邪執者。一切邪執皆依我見。若離於我則無邪執。乃至以念一切法。令心生滅不入實智故。此則第二因緣為能發起。如適所引三段論文。為所發起。為欲解釋如來根本之義。令諸眾生正解不謬故。有此文。能所之說下皆例此。
疏以彼下二別釋今義二。初約教法釋如來根本。以二門是諸法之根本。又一心是二門之根本。彼文之中正明此義。佛說法門雖則無量。若其根本無出於斯。此乃馬鳴菩薩解釋化身。釋迦如來所說法門之中。深奧根本之義也。
疏又生下二約證法。釋如來根本二。初釋如來二。初正釋迷時背覺合塵。是如去雖名為去。而體性不動故受如稱。即本覺也。悟時背塵合覺名如來。以如體上有凈用起。反染歸凈。名之為來。即始覺義。真如體一來去隨緣故。取本覺名如。始覺名來始本不二者。即究竟覺也。究竟覺者即如與來合無始本異。名曰如來。如下文云。若得無念者。則知心相生住異滅。乃至無有始覺之異。以四相俱時而有。皆無自立。本來平等同一覺故。此即下結判故轉法輪。論云。真諦名如。正覺名來。正覺真諦。名曰如來。此即約自受用報身名如來也。非同前文約化身說。此二解中前約
【現代漢語翻譯】 現代漢語譯本 正義者（Zhengyizhe）。依一心法（Yixin Fa）有兩種門路可以到達。如果能夠觀察到心無念頭，就能隨順進入真如門（Zhenru Men）。對治等方面，文中說『對治邪執』，一切邪執都依附於我見（Wo Jian）。如果離開了『我』，就沒有邪執。乃至以念頭去想一切法，使心生滅，不能進入真實的智慧。因此，這第二種因緣是能夠發起的。就像前面引用的三段論文，是所要發起的。爲了解釋如來（Rulai）根本的意義，使眾生正確理解而不產生謬誤，所以有這段文字。能和所的關係，下文都依此類推。
疏文『以彼下』分為兩部分，分別解釋現在的意義。第一部分是依據教法解釋如來的根本，因為二門（Ermen）是諸法的根本，而一心（Yixin）又是二門的根本。這段文字中，正是闡明了這個意義。佛所說的法門雖然無量，但其根本沒有超出這個範圍。這是馬鳴菩薩（Maming Pusa）解釋化身釋迦如來（Shijia Rulai）所說法門中，深奧根本的意義。
疏文『又生下』分為兩部分，依據證法解釋如來的根本。第一部分解釋如來。首先，正確地解釋了迷時背離覺悟而與塵世相合，是『如去』，雖然名為『去』，但其體性不動，所以接受『如』的稱謂，也就是本覺（Benjue）。悟時背離塵世而與覺悟相合，名為『如來』，因為在『如』的體性上有清凈的作用生起，反轉染污歸於清凈，名為『來』，也就是始覺（Shijue）的意義。真如（Zhenru）的體性一來一去隨順因緣，所以取本覺名為『如』，始覺名為『來』，始覺和本覺不二，也就是究竟覺（Jiujingjue）。究竟覺就是『如』和『來』合一，沒有起始和根本的差異，名為『如來』。如下文所說，如果得到無念，就能知道心相的生住異滅，乃至沒有始覺的差異，因為四相同時存在，都沒有自主性，本來平等，同一覺悟。這就是下文總結判斷『故轉法輪』的原因。論中說，真諦（Zhendi）名為『如』，正覺（Zhengjue）名為『來』，正覺真諦，名為『如來』。這是從自受用報身（Zishouyong Baoshen）的角度稱之為如來。不同於前文從化身角度的說法。這兩種解釋中，前一種是關於
【English Translation】 English version The Righteous One (Zhengyizhe). According to the One Mind Dharma (Yixin Fa), there are two paths to reach it. If one can observe that the mind is without thought, then one can follow and enter the True Thus Gate (Zhenru Men). Regarding counteracting, the text says 'counteracting wrong attachments.' All wrong attachments rely on the view of self (Wo Jian). If one is free from 'self,' then there are no wrong attachments. Even thinking of all dharmas with thoughts causes the mind to arise and cease, preventing entry into true wisdom. Therefore, this second condition is capable of initiating. Just like the three sections of the treatise quoted earlier, it is what is to be initiated. In order to explain the fundamental meaning of the Tathagata (Rulai), so that all beings can understand correctly without error, this text exists. The relationship between the able and the initiated will follow this pattern below.
The commentary 'Yi Bi Xia' is divided into two parts, separately explaining the present meaning. The first part explains the fundamental of the Tathagata according to the teaching. Because the Two Gates (Ermen) are the root of all dharmas, and the One Mind (Yixin) is the root of the Two Gates. Within this text, it is precisely clarifying this meaning. Although the Dharma doors spoken by the Buddha are countless, their root does not exceed this scope. This is Ashvaghosa Bodhisattva's (Maming Pusa) explanation of the profound and fundamental meaning within the Dharma doors spoken by the Nirmāṇakāya Śākyamuni Tathagata (Shijia Rulai).
The commentary 'You Sheng Xia' is divided into two parts, explaining the fundamental of the Tathagata according to the Dharma of realization. The first part explains the Tathagata. First, it correctly explains that being deluded is turning away from enlightenment and uniting with the dust, which is 'Thus Gone' (Ru Qu). Although it is called 'gone,' its essence is unmoving, so it receives the title 'Thus' (Ru), which is Original Enlightenment (Benjue). Being enlightened is turning away from the dust and uniting with enlightenment, which is called 'Tathagata,' because in the essence of 'Thus' a pure function arises, reversing defilement and returning to purity, which is the meaning of Initial Enlightenment (Shijue). The essence of True Thusness (Zhenru) comes and goes according to conditions, so it takes Original Enlightenment as 'Thus,' and Initial Enlightenment as 'Gone.' Initial and Original are not two, which is Ultimate Enlightenment (Jiujingjue). Ultimate Enlightenment is the union of 'Thus' and 'Gone,' without beginning or fundamental difference, called 'Tathagata.' As the text below says, if one attains no-thought, then one will know the arising, abiding, changing, and ceasing of the mind's appearance, and even without the difference of Initial Enlightenment, because the four characteristics exist simultaneously, without self-establishment, originally equal, the same enlightenment. This is the reason for the conclusion and judgment below, 'therefore turning the Dharma wheel.' The treatise says, True Truth (Zhendi) is called 'Thus,' Correct Enlightenment (Zhengjue) is called 'Gone,' Correct Enlightenment and True Truth are called 'Tathagata.' This is from the perspective of the Self-Enjoyment Body (Zishouyong Baoshen) being called Tathagata. It is different from the previous text's explanation from the perspective of the Nirmāṇakāya. In these two explanations, the former is about
教。則如來之根本。依主釋也。以能說者勝故。此約證即依士釋。心為根本能生如來故。思之可解。
疏諸眾生下二反顯。以雖有本覺而無始覺故。不得名如來。斯則如義寬通來義局狹。故凈名云。一切眾生皆如也。眾聖賢亦如也。至於彌勒亦如也。而不言來。又地前雖有始覺。以比觀修行未造真理。未得智無分別。不名如來。地上雖有此智以障累未盡觀心有間。始本二覺未得究竟冥合。亦無斯稱。以此推之。唯妙覺一人。余皆不可然。若約性德則無此揀故。圓覺云。眾生本來成佛。又云。一切障礙即究竟覺。今約修論故有此說。
二結根本。即指前之一心。為如來所證法之根本也。良以如來依此一心而成就故。是則信解行證皆依此心。從微至著未嘗離此。若離於心得成佛者。無有是處。故華嚴云。若人慾了知。三世一切佛。應觀法界性。一切唯心造。故名等者。然則如來即一心。一心即根本。三義一體方為至說。但以據法名心。對末稱本。約人所說即號如來。究體則一列義成三。非三而三。不一而一。三一一體。乃會玄文具釋下二釋正解不謬也。具釋者。謂于中明真如生滅二門。始本二覺本末二不覺。二身三大。乃至二門不二等義。此義儘是一心根本上之行相也。三賢者。謂鄰真故。前異凡夫。后異聖
【現代漢語翻譯】 現代漢語譯本：『教』，即是如來的根本，這是一種依主釋（Tatpurusha compound，梵文複合詞的一種，前一部分修飾后一部分）。因為能說者殊勝的緣故。這從證悟的角度來說，是依士釋（Karmadharaya compound，梵文複合詞的一種，前後部分可以互換）。心是根本，能夠產生如來，仔細思考就可以理解。
疏解：『諸眾生下二反顯』，這是因為眾生雖然有本覺（本來就具有的覺悟），但沒有始覺（通過修行而產生的覺悟），所以不能稱為如來。這樣看來，『如』的含義寬泛，『來』的含義侷限。所以《維摩詰經》說：『一切眾生皆如也，眾聖賢亦如也，至於彌勒亦如也』，但沒有說『來』。另外，地上菩薩之前的修行者，雖然有始覺，但因為是比量觀行，沒有達到真理，沒有獲得無分別智，所以不能稱為如來。地上菩薩雖然有這種智慧，但因為煩惱障礙沒有斷盡，觀心修行還有間斷，始覺和本覺沒有達到究竟圓滿的融合，所以也沒有這個稱謂。由此推斷，只有妙覺位的佛才能被稱為如來，其餘的都不可以。如果從自性功德的角度來說，就沒有這種區分了。所以《圓覺經》說：『眾生本來成佛』，又說：『一切障礙即究竟覺』。現在是從修行的角度來討論，所以有這種說法。
二、總結根本。就是指前面的『一心』，是如來所證悟的法的根本。因為如來依此一心而成就。這樣看來，信、解、行、證都依此心，從細微到顯著，沒有離開過此心。如果離開心而能成佛，那是沒有道理的。所以《華嚴經》說：『若人慾了知，三世一切佛，應觀法界性，一切唯心造。』所以說『名等者』。這樣看來，如來就是一心，一心就是根本，這三種含義一體才是最圓滿的說法。但從法的角度來說，稱為『心』；相對於末來說，稱為『本』；從人的角度來說，稱為『如來』。究竟其本體則是一，列舉其義則成三，非三而三，不一而一，三一一體，才能領會玄妙的文句。『具釋下二釋正解不謬也』，『具釋』是指在其中闡明真如生滅二門，始覺本覺、本末二不覺，二身三大，乃至二門不二等含義。這些含義都是一心根本上的行相。『三賢』是指鄰近真理，所以與凡夫不同，又與聖人有別。
【English Translation】 English version: 『Teaching』 is the root of Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha), which is a Tatpurusha compound (a type of Sanskrit compound where the first part modifies the second). This is because the speaker is superior. From the perspective of realization, it is a Karmadharaya compound (a type of Sanskrit compound where the parts are interchangeable). The mind is the root, capable of generating the Tathagata; this can be understood through contemplation.
Explanation: 『The following two reflections on sentient beings』 indicate that although sentient beings possess original enlightenment (本覺, the innate enlightenment), they lack initial enlightenment (始覺, enlightenment attained through practice), and therefore cannot be called Tathagata. Thus, the meaning of 『Thus』 (如) is broad, while the meaning of 『Gone』 (來) is limited. Therefore, the Vimalakirti Sutra says: 『All sentient beings are Thus, all sages and worthies are Thus, even Maitreya is Thus,』 but it does not say 『Gone.』 Furthermore, practitioners before the Bhumi (地, stages of the Bodhisattva path) , although possessing initial enlightenment, have not reached the truth through comparative observation and practice, and have not attained non-discriminating wisdom, so they cannot be called Tathagata. Bodhisattvas on the Bhumis, although possessing this wisdom, have not exhausted their afflictions and obstructions, and their contemplation is intermittent, so their initial and original enlightenment have not achieved ultimate and complete union, and therefore they do not have this title. From this, it can be inferred that only the Buddha at the stage of Wonderful Enlightenment (妙覺) can be called Tathagata; others cannot. If we speak from the perspective of inherent virtue, there is no such distinction. Therefore, the Surangama Sutra says: 『Sentient beings are originally Buddhas,』 and also says: 『All obstacles are ultimately enlightenment.』 This discussion is from the perspective of practice, hence this statement.
Secondly, concluding the root. This refers to the aforementioned 『one mind,』 which is the root of the Dharma realized by the Tathagata. This is because the Tathagata achieves enlightenment based on this one mind. Thus, faith, understanding, practice, and realization all rely on this mind, from the subtle to the manifest, never departing from it. If one could attain Buddhahood apart from the mind, there would be no such possibility. Therefore, the Avatamsaka Sutra says: 『If one wishes to understand all the Buddhas of the three times, one should contemplate the nature of the Dharma realm, which is created solely by the mind.』 Hence the saying 『names, etc.』 Thus, the Tathagata is the one mind, and the one mind is the root. These three meanings are one body, which is the most complete explanation. However, from the perspective of the Dharma, it is called 『mind』; relative to the end, it is called 『root』; from the perspective of the person, it is called 『Tathagata.』 Ultimately, the essence is one, but listing its meanings results in three, not three but three, not one but one, three-one as one body, which can comprehend the profound text. 『Fully explaining the following two explanations, the correct understanding is not mistaken.』 『Fully explaining』 refers to clarifying within it the two gates of true suchness and arising and ceasing, initial and original enlightenment, the two non-enlightenments of root and branch, the two bodies and three great aspects, and even the meanings of the two gates not being two, etc. These meanings are all aspects of the activity on the root of the one mind. 『The Three Worthies』 (三賢) refers to being close to the truth, so they are different from ordinary people, and also different from sages.
人。賢者。善也。順也。此三十人皆積善所成。順於真理。故受斯稱。比觀等者。既未親證真如。但能依教比擬觀察。由是隨順不相違反。故云相應。即此比觀便名正解。以地前屬解行位故。為生正解故。有顯示正義之文也。離倒者。以正解相應順真如理。無諸邪僻也。以離倒故即名不謬。不即對治。謬即邪執也。
三令入不退分別等者。文云。分別發趣道相者。謂一切諸佛所證之道。一切菩薩發心修行趣向義故。乃至心若有垢。法身不現故。此正指配也。以彼下釋所以下皆例之彼文云。如是信心成就。得發心者入正定聚。畢竟不退名住如來種中正因相應故。終心者。十信一位有三種心。謂入住終。入謂始離異生入初信位。終謂信心成滿。即第十信也。住心即中間八信。十信既爾。余住行向等。例皆如此。成熟約現在十信終心說。不退望未來十住入心言。今為信成熟者。稟于分別道相之文。入不退故。
四修習信心。四種信心者。下文云。略說信心有四種。云何為四。一者信根本。所謂樂念真如法故。二者信佛。有無量功德。常念親近供養恭敬。發起善根。愿求一切智故。三者信法。有大利益。常念修行諸波羅蜜故。四者信僧。能正修行自利利他。常樂親近諸菩薩眾。求學如實行故。四修行者下文具明五
【現代漢語翻譯】 現代漢語譯本：人。賢者。善也。順也。這三十人都是積累善行所成就的，順應真理，所以接受這樣的稱謂。『比觀等者』，既然還沒有親自證悟真如，但能夠依照教義比擬觀察，因此隨順而不互相違背，所以說『相應』。就此比擬觀察便可稱為『正解』，因為地前屬於解行位。爲了生起正解，所以有顯示正義的文字。『離倒者』，因為正解相應于順應真如的道理，沒有各種邪僻。因為遠離顛倒，所以稱為『不謬』，『不』就是對治，『謬』就是邪執。
三、令入不退分別等：文中說：『分別發趣道相者』，是指一切諸佛所證悟的道，一切菩薩發心修行趣向的意義。乃至心如果有了污垢，法身就不會顯現。這正是指配。因為下面的解釋都以此為例。原文說：『像這樣信心成就，得到發心的人進入正定聚，畢竟不退轉，名為安住于如來種中，與正因相應。』『終心』，十信位中，有一種心有三種狀態，即入住終。『入』是指開始離開凡夫，進入初信位。『終』是指信心成就圓滿，即第十信。『住心』即中間的八信。十信既然如此，其餘的住、行、向等，都可以此類推。『成熟』是就現在的十信終心來說。『不退』是期望未來的十住入心而言。現在爲了信心成熟的人，稟承分別道相的文字，進入不退轉的境界。
四、修習信心：四種信心，下文說：『略說信心有四種。』什麼是四種呢？一是信根本，就是樂於憶念真如法。二是信佛，有無量功德，常常憶念親近供養恭敬，發起善根，愿求一切智。三是信法，有大利益，常常憶念修行諸波羅蜜（paramita，到彼岸）。四是信僧，能夠正確修行自利利他，常常樂於親近諸菩薩眾（bodhisattva，覺有情），求學如實修行。』四修行，下文詳細說明五種。
【English Translation】 English version: People. The worthy. Goodness. Accordance. These thirty people are all accomplished through accumulating good deeds, according with the truth, therefore they receive this title. 'Those who compare and observe,' since they have not personally realized Suchness (tathata, 真如), but are able to compare and observe according to the teachings, therefore they accord and do not contradict each other, so it is said 'corresponding.' This comparison and observation can be called 'correct understanding,' because the stage before the ground (bhumi, 地) belongs to the stage of understanding and practice. In order to generate correct understanding, there are texts that reveal the correct meaning. 'Those who are free from inversion,' because correct understanding corresponds with the principle of according with Suchness, without any perversity. Because of being free from inversion, it is called 'not mistaken,' 'not' is the antidote, 'mistaken' is the wrong attachment.
Three, causing entry into non-regression and discrimination, etc.: The text says: 'Those who discriminate and initiate the path aspect,' refers to the path realized by all Buddhas, the meaning of all Bodhisattvas initiating the mind to cultivate and move towards. Even if the mind has defilements, the Dharma body (dharmakaya, 法身) will not appear. This is the correct assignment. Because the following explanations all follow this example. The original text says: 'Like this, when faith is accomplished, those who attain the aspiration enter the stage of right determination, and ultimately do not regress, called abiding in the Tathagata (如來) lineage, corresponding to the cause.' 'Final mind,' in the ten faiths, there is a kind of mind with three states, namely entering, abiding, and ending. 'Entering' refers to beginning to leave the ordinary and entering the initial faith stage. 'Ending' refers to the accomplishment and fulfillment of faith, which is the tenth faith. 'Abiding mind' is the eight faiths in between. Since the ten faiths are like this, the remaining abidings, practices, directions, etc., can all be inferred in this way. 'Maturity' is spoken of in terms of the final mind of the current ten faiths. 'Non-regression' is in expectation of the entering mind of the future ten abidings. Now, for those whose faith is mature, inheriting the text of discriminating the path aspect, they enter the state of non-regression.
Four, cultivating faith: Four kinds of faith, the following text says: 'Briefly speaking, there are four kinds of faith.' What are the four? First is faith in the root, which is being happy to remember the Suchness Dharma. Second is faith in the Buddha, who has immeasurable merits, constantly remembering to be close, make offerings, and be respectful, initiating good roots, and wishing to seek all-knowing wisdom. Third is faith in the Dharma, which has great benefits, constantly remembering to cultivate the Paramitas (paramita, 到彼岸). Fourth is faith in the Sangha, who are able to correctly cultivate for the benefit of themselves and others, constantly happy to be close to the Bodhisattva (bodhisattva, 菩薩) assembly, seeking to learn true practice.' The four cultivations, the following text explains the five in detail.
行。謂佈施持戒忍辱精進止觀。故文云。修行有五門。能成此信等。以止觀一門別是第六因緣所發故。言四種。以彼下釋所以。彼文云。是中依未入正定聚眾生故。說修行信心等。十信住心者。雖有八種不同更不分析。通為住心也。微少者。即信心未熟也。令稟此文習前信行。進向滿故。
五離障出邪。疏文兩段。初都科四段。文三。今初總判也。言四種者。即指此下四段論文。初心即入心也。
疏以前下二通疑也。或曰。前之三根各攝論文一段。何以信心初位獨用四文。故此通之。前位漸深望于初位故名根勝。信根欲成縱遇惡緣。亦少退屈故。云難退。然亦未必一向不退故。云難也。如鹙子入住。猶自退轉。況十信耶。根劣者。謂始自異生。初登信位。善根微薄不異輕毛。遭善難進遇惡易退故。假多方以助道力。由是具四也。
疏四中下三別判也。只此一類劣機。復有上中下異。今以第五為下根。第六為中根。第七為上根。第八總策勸也。問據前次第。皆自勝之劣。何以此後卻從劣向勝耶。答勝根菩薩據尊卑以列之。退位有情念劣者。而先救故。為此次。由是前顯菩薩之智。后彰菩薩之悲也。
疏今初下別釋此文。修行末文者。彼文云。複次若人雖修行信心。以從先世來多有重罪惡業障故
【現代漢語翻譯】 現代漢語譯本： 行。指的是佈施、持戒、忍辱、精進、止觀。所以經文說：『修行有五門，能成就此信等。』因為止觀一門特別是由第六因緣所引發的緣故。說『四種』，是因為下面解釋了原因。經文說：『這是針對尚未進入正定聚的眾生，所以說修行信心等。』十信住心的人，雖然有八種不同，但不再分析，統稱為住心。『微少』，指的是信心尚未成熟。讓他們憑藉此文學習之前的信行，進而達到圓滿。
五、遠離障礙，脫離邪見。疏文分為兩段。首先總科分為四段。經文分為三部分。現在是第一部分，總的判斷。說『四種』，指的是下面四段論文。
疏文從『以前』開始，是第二部分，通釋疑問。有人問：前面的三種根器各自對應一段論文，為什麼信心初位單獨使用四段經文？因此這裡通釋它。前面的位次逐漸深入，相對於初位來說，所以稱為根勝。信根將要成就，即使遇到惡緣，也很少退縮，所以說『難退』。然而也未必一定不退，所以說『難也』。例如舍利弗（Sariputra）入住之後，仍然會退轉，更何況是十信位呢？根劣的人，指的是從凡夫開始，初登信位，善根微薄，如同輕毛，遇到善緣難以進步，遇到惡緣容易退轉，所以需要多種方法來輔助道力，因此具備四種方法。
疏文從『四中』開始，是第三部分，分別判斷。僅僅這一類根器差的眾生，又有上中下之分。現在以第五種為下根，第六種為中根，第七種為上根，第八種是總的策勵勸勉。有人問：根據前面的次第，都是從勝到劣，為什麼此後卻從劣到勝呢？回答說：勝根菩薩根據尊卑來排列。退位的有情，因為憐憫根器差的，所以先救度他們。因此是這次序。因此前面彰顯菩薩的智慧，後面彰顯菩薩的悲憫。
疏文從『今初』開始，分別解釋此文。『修行末文』，指的是經文說：『其次，如果有人雖然修行信心，因為從前世以來有很多深重的罪惡業障的緣故。』
【English Translation】 English version: ' 行 (xing)' refers to giving (佈施, bùshī - Dāna), upholding precepts (持戒, chíjiè - Śīla), patience (忍辱, rěnrǔ - Kṣānti), diligence (精進, jīngjìn - Vīrya), and cessation and contemplation (止觀, zhǐguān - Śamatha-Vipassanā). Therefore, the text says, 'There are five doors of practice that can accomplish this faith, etc.' Because the door of cessation and contemplation is specifically generated by the sixth causal condition. It says 'four kinds' because the reason is explained below. The text says, 'This is said for sentient beings who have not yet entered the group of those fixed on the right path, therefore it speaks of cultivating faith, etc.' Those in the ten stages of faith who abide in the mind, although there are eight different types, are not further analyzed, and are collectively referred to as abiding in the mind. 'Slight' refers to faith that is not yet mature. Let them rely on this text to learn the previous practices of faith and advance towards fulfillment.
- Separating from obstacles and escaping from wrong views. The commentary (疏文, shūwén) is divided into two sections. First, it is generally divided into four sections. The text is divided into three parts. Now is the first part, a general judgment. Saying 'four kinds' refers to the four sections of the treatise below.
The commentary, starting from '以前 (yǐqián)', is the second part, a general explanation of doubts. Someone asks: The previous three types of roots each correspond to a section of the treatise, why does the initial position of faith alone use four sections of text? Therefore, this explains it generally. The previous positions gradually deepen, relative to the initial position, so it is called superior roots. When the root of faith is about to be accomplished, even if it encounters evil conditions, it rarely retreats, so it is said to be 'difficult to retreat'. However, it is not necessarily always non-retreating, so it is said to be 'difficult'. For example, Śāriputra (鹙子, qiūzi) still regressed after entering the position, let alone the ten stages of faith? Those with inferior roots refer to those who start from ordinary beings and initially ascend to the position of faith. Their roots of goodness are weak, like light feathers, difficult to advance when encountering good conditions, and easy to retreat when encountering evil conditions. Therefore, they need many methods to assist the power of the path, and thus possess four methods.
The commentary, starting from '四中 (sì zhōng)', is the third part, a separate judgment. Only this type of sentient being with inferior faculties has upper, middle, and lower distinctions. Now, the fifth type is considered the lower root, the sixth type is the middle root, the seventh type is the upper root, and the eighth type is a general encouragement. Someone asks: According to the previous order, it is all from superior to inferior, why does it go from inferior to superior afterwards? The answer is: The superior root Bodhisattvas are arranged according to their seniority. Those sentient beings who have retreated are pitied for their inferior faculties, so they are saved first. Therefore, this is the order. Therefore, the wisdom of the Bodhisattvas is revealed first, and the compassion of the Bodhisattvas is revealed later.
The commentary, starting from '今初 (jīn chū)', separately explains this text. '修行末文 (xiūxíng mòwén)' refers to the text saying: 'Secondly, if someone cultivates faith, because they have many deep sins and karmic obstacles from previous lives.'
。為邪魔諸鬼之所惱亂。或為世間事務種種牽纏。或為病苦所惱。有如是等眾多障礙。是故應當勇猛精進。晝夜六時禮拜諸佛。誠心懺悔勸請隨喜。迴向菩提常不休廢。得免諸障。善根增長故。業重者。文云。重罪業障。惑多者。文云。眾多障礙善根難發。即三障既重善不易生。如鉆濕木。豈即有火。宜應曝以風日。出以浸潤。假以繩鉆。引以茅艾。則其火可庶幾矣。故云禮懺等也。內離等由禮懺故業輕。業輕故內無惑惱。內既離惑外魔自消。外魔即報障也。故知外有障惱。皆由內有惑業。今之行人作善多阻。為道不迭。蓋內心之所感也。莫嫌影曲但責形凹。如論修治必能出離。左傳云。心不則德義之經為頑。口不談忠信之言為嚚。今但通取一向癡闇慧解不生。為頑嚚也。
止觀者。文云。云可修行止觀門。所言止者。謂止一切境界相。隨順奢摩他觀義故。所言觀者。謂分別因緣生滅相。隨順毗缽舍那觀義故。乃至若止觀不具。則無能入菩提之道。雙明等者。彼文云。若修止者對治凡夫住著世間。能捨二乘怯弱之見。若修觀者。對治二乘不起大悲狹劣心過。遠離凡夫不修善等。
勸生等者。文云。複次眾生初學是法欲求正信。其心怯弱。以住於此娑婆世界。自畏不能常值諸佛。親承供養懼謂信心難可成就
【現代漢語翻譯】 現代漢語譯本：被邪魔鬼怪所困擾，或者被世間的各種事務牽絆，或者被病痛所折磨。有像這樣的眾多障礙，所以應當勇猛精進，晝夜六時禮拜諸佛，誠心懺悔，勸請，隨喜，迴向菩提，常常不停止，不廢棄，就能避免各種障礙，善根增長。因為業障深重的人，經文中說：『重罪業障』。迷惑多的人，經文中說：『眾多障礙，善根難以生髮』。這就是說三種障礙既深重，善根就不容易產生，就像鉆潮濕的木頭，怎麼能立刻有火呢？應該放在風中曬乾，去除其中的濕潤，藉助繩子來鉆木，用茅草艾草來引火，那麼火才可以期望出現。所以說禮拜懺悔等等。內心遠離等，因為禮拜懺悔的緣故，業障減輕，業障減輕的緣故，內心沒有迷惑煩惱。內心既然遠離迷惑，外面的邪魔自然消失。外面的邪魔就是報障。所以知道外面有障礙煩惱，都是因為內心有迷惑業障。現在修行的人行善多有阻礙，修道不順利，大概是內心所感召的。不要嫌影子彎曲，只要責怪形體凹陷。如果討論修行，必定能夠出離。 《左傳》說：『心不遵循德義的準則，就叫做頑；口不談忠信的言語，就叫做嚚。』現在只是籠統地取一向愚癡黑暗，智慧理解不能產生，就叫做頑嚚。 止觀，經文中說：『可以修行止觀門』。所說的止，是指停止一切境界相，隨順奢摩他（止，梵文Śamatha的音譯）觀的意義。所說的觀，是指分別因緣生滅相，隨順毗缽舍那（觀，梵文Vipassanā的音譯）觀的意義。乃至如果止觀不具備，就不能進入菩提（覺悟，梵文Bodhi的音譯）之道。雙明等，經文中說：『如果修止的人，對治凡夫執著世間，能夠捨棄二乘（聲聞乘和緣覺乘）怯弱的見解。如果修觀的人，對治二乘不生起大悲心，狹隘低劣的過失，遠離凡夫不修善等等。 勸生等，經文中說：『再次，眾生初學這個法門，想要尋求正信，內心怯弱，因為居住在這個娑婆世界（指我們所居住的這個充滿缺陷和痛苦的世界，梵文：Saha），害怕不能常常遇到諸佛，親自承事供養，擔心信心難以成就。
【English Translation】 English version: They are troubled by evil demons and ghosts, or entangled in various worldly affairs, or tormented by the suffering of illness. There are many obstacles such as these. Therefore, one should be courageous and diligent, prostrating to all Buddhas during the six periods of day and night, sincerely repenting, requesting, rejoicing, and dedicating merit towards Bodhi (Enlightenment). One should constantly continue without ceasing or abandoning, and thus be able to avoid all obstacles and increase good roots. For those with heavy karma, the text says: 'Heavy sinful karmic obstacles.' For those with many delusions, the text says: 'Numerous obstacles, good roots are difficult to develop.' This means that if the three obstacles are heavy, good roots are not easily produced, just like trying to drill into wet wood, how can there be fire immediately? It should be exposed to the wind and sun to remove the moisture, using a rope to drill, and using thatch and mugwort to ignite, then the fire can be expected. Therefore, it is said to perform prostrations and repentance, etc. Inner detachment, etc., is because karma is lightened through prostrations and repentance. Because karma is light, there are no inner delusions and afflictions. Since the inner mind is free from delusion, external demons naturally disappear. External demons are the retribution obstacle. Therefore, it is known that external obstacles and afflictions are all due to inner delusions and karma. Nowadays, practitioners often encounter obstacles when doing good deeds, and their progress on the path is not smooth, which is probably due to the influence of their inner mind. Do not dislike the crooked shadow, but blame the concave shape. If we discuss cultivation, we will surely be able to escape. The Zuo Zhuan says: 'If the mind does not follow the principles of virtue and righteousness, it is called stubborn; if the mouth does not speak words of loyalty and trustworthiness, it is called obstinate.' Now, we simply take the state of being constantly foolish and ignorant, where wisdom and understanding cannot arise, as stubborn and obstinate. Śamatha-Vipassanā (止觀): The text says: 'One can practice the Śamatha-Vipassanā gate.' What is meant by Śamatha (止) is to stop all aspects of objective reality, according with the meaning of Śamatha (止, tranquility, transliteration of Sanskrit Śamatha) contemplation. What is meant by Vipassanā (觀) is to distinguish the aspects of arising and ceasing due to conditions, according with the meaning of Vipassanā (觀, insight, transliteration of Sanskrit Vipassanā) contemplation. Furthermore, if Śamatha-Vipassanā are not complete, then one cannot enter the path of Bodhi (覺悟, Enlightenment, transliteration of Sanskrit Bodhi). 'Both clear,' etc., the text says: 'If one cultivates Śamatha, one can counteract the attachment to the world of ordinary people and abandon the timid views of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). If one cultivates Vipassanā, one can counteract the lack of great compassion and the narrow-minded faults of the Two Vehicles, and stay away from ordinary people who do not cultivate good deeds, etc. Encouraging rebirth, etc., the text says: 'Furthermore, when sentient beings first learn this Dharma and wish to seek right faith, their minds are timid because they dwell in this Saha world (娑婆世界, the world we live in, full of imperfections and suffering, Sanskrit: Saha), fearing that they cannot always encounter all Buddhas and personally serve and make offerings, worrying that faith will be difficult to achieve.'
意欲退者。乃至常勤修習畢竟。得生住正定故。勝方便者。文云。當知如來有勝方便。攝護其心。謂以專意念佛因緣。隨愿得生他方佛土。常見諸佛永離惡道等。觀解等者。文云。若觀彼佛真如法身。畢竟得生住正定故。既觀法身。即是作真如觀。觀佛純熟分得相應也。后報等者。以眾生夙業無量。今雖發心修行。其力微劣難敵強惡。恐此報盡。仍逐故業隨生諸趣。如人負債強者。先牽此報命終未知所往。或經多劫遍歷三塗。縱得人身尤拘緣障。或蠻貊受質貧窮處身。或諸病所纏。六根不具。或王事迫己塵羈在躬。或少小無知強壯兇勇。方知樂善已是衰年。雖悟非常難任進向。況真法罔值善友莫逢。縱遇此緣根性多昧。儻是上智易悟法門。縱辯宣揚巧開人意。熾然惡習任運繁興。積善既微強惡難免。脫然墮落。又是輪迴如蟻循環。何當斷絕。菩薩觀此深動悲懷。若非方便無能垂救。故論云。有勝方便攝護其心。故云。恐后報遷遇緣成退也。往生等者。文云。如修多羅說。若人專念西方極樂世界阿彌陀佛。所修善根迴向愿生彼世界者。即得往生。常見佛故終無有退等。此意欲令眾生專意念佛。欣求樂欲生彼國土。凡所修善盡將回向乃至有人無惡不為。但能臨終至心十念。乃至一念成就。即得往生。生彼國已見佛聞法任運
【現代漢語翻譯】 現代漢語譯本 意欲退者：乃至常常勤奮修習，最終能夠得到安住于正定的結果。這是因為有殊勝的方便。經文中說：『應當知道如來有殊勝的方便，來攝護眾生的心，就是以專心憶念佛的因緣，隨自己的願望得以往生到他方佛土，常常見到諸佛，永遠脫離惡道等等。』 觀解等者：經文中說：『如果觀察阿彌陀佛的真如法身，最終能夠得到安住于正定的結果。』既然觀察法身，就是作真如觀，觀佛純熟，自然就能分得相應的利益。 后報等者：因為眾生過去所造的惡業無量無邊，現在雖然發心修行，但是力量微弱，難以抵擋強大的惡業。恐怕這一世的善報享盡之後，仍然會隨著過去的惡業而墮落到各個惡道中。就像欠債的人，被債主牽著走一樣，這一世命終之後，不知道會往哪裡去，或者經過很多劫在三惡道中輪迴。即使得到人身，也會受到各種因緣的阻礙，或者生在邊遠落後的地方，生活貧困，或者被各種疾病纏身，六根不全，或者被王事所迫，身不由己，或者年少無知，長大后變得兇狠殘暴。等到知道行善的好處時，已經到了衰老的年紀，即使醒悟到世事無常，也難以精進修行。更何況沒有遇到真正的佛法，沒有遇到善知識。即使遇到這些因緣，根性也大多愚昧。如果是上等根器的人，容易領悟佛法，即使能言善辯，巧妙地開導他人，但是強烈的惡習仍然會自然而然地滋生。積累的善業微薄，難以避免強大的惡業，一旦墮落，又是無休止的輪迴，就像螞蟻繞圈一樣，何時才能斷絕？菩薩看到這種情況，內心深感悲憫，如果不是用方便法門，就無法救度眾生。所以《往生論》中說：『有殊勝的方便來攝護眾生的心。』所以說：恐怕因為後世的惡報，遇到惡緣而退轉。 往生等者：經文中說：『如修多羅（sutra，經）所說，如果有人專心憶念西方極樂世界阿彌陀佛（Amitabha），將所修的善根迴向，愿生到那個世界，就能得以往生，常常見到佛，最終不會退轉等等。』這個意思是想讓眾生專心憶念佛，欣喜地希望往生到極樂國土。凡是所修的善業，都用來回嚮往生。甚至有人無惡不作，只要臨終時至誠懇切地念十聲佛號，甚至一聲佛號，就能成就往生。生到極樂世界后，見到佛，聽聞佛法，自然而然地修行。
【English Translation】 English version Those who intend to retreat: Even with constant diligent practice, one can ultimately attain abiding in right concentration. This is because of superior expedient means. The text states: 'It should be known that the Tathagata (如來) has superior expedient means to protect their minds, namely, by single-mindedly contemplating the Buddha (佛) as a cause, one can, according to their wishes, be reborn in other Buddha lands, constantly see all the Buddhas, and be forever free from evil paths, etc.' Regarding contemplation and understanding, etc.: The text states: 'If one contemplates the True Thusness Dharmakaya (真如法身) of that Buddha, one can ultimately attain abiding in right concentration.' Since one contemplates the Dharmakaya, it is to perform True Thusness contemplation. Contemplating the Buddha purely and skillfully, one will naturally receive corresponding benefits. Regarding subsequent retributions, etc.: Because sentient beings have accumulated immeasurable bad karma in the past, although they now generate the aspiration for practice, their strength is weak and difficult to resist strong evil. It is feared that after this life's good retribution is exhausted, they will still follow their past bad karma and fall into various evil realms. Just like a debtor being led away by a creditor, after this life ends, it is unknown where they will go, or they may transmigrate through the three evil paths for many kalpas (劫). Even if they obtain a human body, they will be hindered by various conditions, or be born in remote and backward places, living in poverty, or be afflicted by various diseases, with incomplete six senses, or be forced by royal affairs, with worldly burdens on their shoulders, or be ignorant in youth and become fierce and violent when grown up. When they realize the benefits of doing good, they are already in old age. Even if they awaken to the impermanence of things, it is difficult to advance diligently in practice. Moreover, they may not encounter the true Dharma (法), nor meet good teachers. Even if they encounter these conditions, their faculties are mostly dull. If they are of superior intelligence, they can easily understand the Dharma. Even if they are eloquent and skillfully enlighten others, strong evil habits will still naturally arise. The accumulated good deeds are meager, and it is difficult to avoid strong evil. Once they fall, it is an endless cycle of reincarnation, like ants circling around, when will it ever end? Bodhisattvas (菩薩) see this situation and feel deep compassion. If it were not for expedient means, they would not be able to save sentient beings. Therefore, the Rebirth Treatise states: 'There are superior expedient means to protect their minds.' Therefore, it is said: It is feared that due to subsequent evil retributions, encountering bad conditions will lead to retreat. Regarding rebirth, etc.: The text states: 'As the sutras (修多羅) say, if a person single-mindedly contemplates Amitabha Buddha (阿彌陀佛) of the Western Pure Land of Ultimate Bliss, and dedicates the good roots they have cultivated, wishing to be reborn in that world, they will attain rebirth, constantly see the Buddha, and ultimately not retreat, etc.' This means to encourage sentient beings to single-mindedly contemplate the Buddha, joyfully hoping to be reborn in the Land of Ultimate Bliss. All the good deeds they cultivate should be dedicated to rebirth. Even if someone commits all kinds of evil, as long as they sincerely recite the Buddha's name ten times at the moment of death, or even once, they will achieve rebirth. After being born in the Pure Land, they will see the Buddha, hear the Dharma, and naturally practice.
修進直成菩提。無諸惡緣令其退轉故。云使不退也勸修等者。文云。已說修行信心分。次說勸修利益分。如是摩訶衍諸佛秘藏。我已總說。乃至云。未來菩薩當依此法。得成正信。是故眾生應勤修學。舉彼損益者。文云。若有眾生欲于如來甚深境界。得生正信遠離誹謗。入大乘道。當持此論。思惟修習。畢竟能至無上之道。乃至云。此人功德無有邊際。斯舉益也。又云。其有眾生於此論中譭謗不信。所獲罪報經無量劫。受大苦惱。斯舉損也。修則但應仰信如說而行。舍則不應誹謗免招大苦。總策等者。據前疏所判。即但策信位初心三根之行。若更以理詳之。無妨兼前三賢已下。總而勸策。則於八因緣中。第一第八皆總相。第一總利群品。第八總策勸修。中間六段各別所為。如前所配。
總結可知。
初難論具有等者(先難破第二因緣發起一心二門二諦義也)如勝鬘經云。自性清凈心染而不染。難可了知。不染而染難可了知。此豈不是一心二門之義乎。況二門即是真俗二諦。二諦何經不說。豈假論主第二因緣而發起耶。如圓覺經中說信等四位。豈非分別道相之義乎。況其從因至果入道行位。諸經多說何須第三因緣所起。如華嚴云。菩薩發心求菩提。非是無因無有緣。于佛法僧生凈信。以是而生廣大心。此豈
【現代漢語翻譯】 現代漢語譯本： 修習精進直至成就菩提（覺悟）。沒有各種惡劣的因緣使他退轉，所以說使他不退轉。勸修等等，經文說：『已經說了修行信心分，接下來講勸修利益分。』像這樣的大乘諸佛的秘密藏，我已經全部說了。乃至說：『未來的菩薩應當依照此法，得以成就真正的信心。』所以眾生應當勤奮修學。舉出修習的利益和不修習的損害，經文說：『如果有眾生想要對於如來甚深的境界，得到真正的信心，遠離誹謗，進入大乘道，應當受持此論，思惟修習，最終能夠到達無上的道。』乃至說：『此人的功德沒有邊際。』這是舉出修習的利益。又說：『如果有人對於此論譭謗不信，所獲得的罪報經過無量劫，遭受巨大的苦惱。』這是舉出不修習的損害。修習就應當仰信如經文所說而行，捨棄就不要誹謗，以免招致巨大的苦惱。總的策勵等等，根據之前的疏文所判，就是隻策勵信位的初心和三種根器的修行。如果更以理來詳細分析，不妨兼顧之前的十住、十行、十回向三賢位以下，總而勸勉策勵。那麼在八個因緣中，第一和第八都是總相。第一是總的利益眾生，第八是總的策勵勸修，中間六段各自有所作為，如之前所分配的。
總結可知。
最初的責難是《論》具有等等（首先責難並破斥第二個因緣所發起的『一心二門』和『二諦』的意義）。如《勝鬘經》說：『自性清凈心染而不染，難以了知；不染而染，難以了知。』這難道不是一心二門的意義嗎？況且二門就是真諦和俗諦，哪部經沒有說二諦？難道需要《論》的第二個因緣來發起嗎？如《圓覺經》中說信等四種位次，難道不是分別道相的意義嗎？況且從因到果的入道行位，很多經典都說了，何須第三個因緣所發起？如《華嚴經》說：『菩薩發心求菩提（覺悟），不是沒有原因沒有緣由的，對於佛法僧產生清凈的信心，因此而生起廣大的心。』這難道是……
【English Translation】 English version: Cultivating diligently progresses directly to achieving Bodhi (Enlightenment). Without various evil conditions causing regression, hence it is said to prevent regression. 'Encouraging cultivation' etc., the text says: 'Having explained the section on cultivating faith, next is the section on encouraging cultivation and its benefits.' Such Mahāyāna (Great Vehicle), the secret treasury of all Buddhas, I have completely explained. Even saying: 'Future Bodhisattvas should rely on this Dharma (teaching) to achieve true faith.' Therefore, sentient beings should diligently study and practice. Citing the benefits of cultivation and the harms of not cultivating, the text says: 'If there are sentient beings who desire to attain true faith in the profound realm of the Tathāgata (Thus Come One), to stay away from slander, and enter the Mahāyāna path, they should uphold this treatise, contemplate and practice it, and ultimately be able to reach the unsurpassed path.' Even saying: 'The merits of this person are boundless.' This cites the benefits of cultivation. It also says: 'If there are those who slander and disbelieve in this treatise, the karmic retribution they receive will be through countless kalpas (eons), suffering great torment.' This cites the harms of not cultivating. Cultivation should be based on believing and acting as the scriptures say, and abandoning slander to avoid incurring great suffering. 'General encouragement' etc., according to the previous commentary, it only encourages the initial aspiration and practice of the three capacities in the stage of faith. If analyzed in more detail with reason, it may also include the previous Three Sages (Ten Abodes, Ten Practices, Ten Dedications), generally encouraging and urging them. Then, among the eight causes and conditions, the first and eighth are general aspects. The first is the general benefit to all beings, and the eighth is the general encouragement to cultivate. The six sections in between each have their own purpose, as previously assigned.
In conclusion, it can be known that:
The initial difficulty is that the Treatise possesses etc. (First, it challenges and refutes the meaning of 'One Mind with Two Aspects' and 'Two Truths' initiated by the second cause and condition). As the Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā) says: 'The self-nature pure mind is defiled yet undefiled, difficult to understand; undefiled yet defiled, difficult to understand.' Is this not the meaning of One Mind with Two Aspects? Moreover, the Two Aspects are the ultimate truth and the conventional truth. Which sutra does not speak of the Two Truths? Does it require the second cause and condition of the Treatise to initiate it? As the Śūraṅgama Sūtra speaks of the four stages of faith, etc., is this not the meaning of distinguishing the aspects of the path? Moreover, the stages of entering the path from cause to effect are spoken of in many sutras. Why is there a need for the third cause and condition to initiate it? As the Avataṃsaka Sūtra (Flower Garland Sutra) says: 'The Bodhisattva's aspiration for Bodhi (Enlightenment) is not without cause or condition. They generate pure faith in the Buddha, Dharma (teaching), and Saṅgha (community), and thus generate a vast mind.' Is this...?
不是信三寶耶。況復令信三寶。何經不說。又如華嚴具說十地菩薩行十波羅蜜行。豈唯施等行耶。況施戒等。是經皆說。豈用第四因緣發耶。如是等經中具明道場禮懺等事。及普賢行愿中說十種行愿。此豈不是消障方便耶。亦不須假第五因緣。又如華嚴云。譬如有力王率土咸戴仰。定慧亦如是。菩薩所依賴。定慧即是止觀。又凈名經中說。佛法身從止觀生。何用第六發起緣耶。如阿彌陀無量壽等經。具說往生凈土之事。況諸經中亦多引說。亦不假其第七所起。如勸贊修進勉勵慵墮。是經則說。何假第八。如是則佛經已具。菩薩更明。豈非繁重耶。菩薩見義則行無益。且止重說佛經。有何義利為若此耶。
初略標疏。或利或鈍者。即根不等根。謂根機有利鈍故。樂廣樂略。即行不等。行謂意行所欲不同故。假經即利根。尋經便解不待解釋故。假論即鈍根。于經未曉須待論說故。若其樂廣樂略之言。通於經論。有樂廣經而得解者。有樂略經而得解者。于論亦爾此乃于利鈍中。各有所好不同。然根不等則局于經論中。各附一事故。行不等則通於經論中。各樂廣略故。然此但約解佛意不解佛意。以明利鈍。不須更約文持義持。細作利鈍解釋。智者應思。受解緣別者。受謂信領教法。解謂開悟佛旨。遇佛者。謂與佛有緣則
【現代漢語翻譯】 現代漢語譯本：難道不是已經信仰三寶（佛、法、僧）了嗎？更何況還要讓人去信仰三寶。哪部佛經沒有說到這些呢？又比如《華嚴經》詳細地講述了十地菩薩的修行和十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）的修行，難道僅僅是佈施等等的修行嗎？更何況佈施、持戒等等，這些經典都說了，難道需要用第四種因緣來啓發嗎？像這樣的經典中，都詳細地說明了道場禮懺等等的事情，以及普賢菩薩的行愿中說的十種行愿。這難道不是消除業障的方便嗎？也不需要藉助第五種因緣。又比如《華嚴經》說：『譬如有一位有力的國王，全國的人民都敬仰他，禪定和智慧也是這樣，是菩薩所依賴的。』禪定和智慧就是止觀。又《維摩詰經》中說：『佛的法身是從止觀中產生的。』為什麼還要用第六種發起因緣呢？像《阿彌陀經》、《無量壽經》等等，都詳細地講述了往生凈土的事情，更何況其他的經典中也多次引用和說明。也不需要藉助第七種所起因緣。像勸勉修行精進，勉勵懈怠的人，這些經典都說了，何必藉助第八種因緣呢？像這樣看來，佛經已經很完備了，菩薩再來闡明，豈不是顯得繁瑣重複嗎？菩薩如果看到意義就應該去做，沒有益處的事情就應該停止，重複解說佛經，有什麼意義和利益呢？為什麼要這樣做呢？
最初略微地標明疏解。『或利或鈍』，指的是根器不同。根，指的是眾生的根機有利鈍之分，所以才會有喜歡廣博和喜歡簡略的不同。『樂廣樂略』，指的是修行不同。行，指的是意念和行為的喜好不同。『假經』指的是利根的人，通過閱讀經典就能理解，不需要解釋。『假論』指的是鈍根的人，對於經典不理解，需要依靠論著的解說。如果說喜歡廣博和喜歡簡略，那麼就貫通了經和論。有的人喜歡廣博的經典而能夠理解，有的人喜歡簡略的經典而能夠理解，對於論著也是這樣。這乃是在利根和鈍根中，各自有不同的喜好。然而根器不同，就侷限於經典或論著中，各自依附於一件事。行為不同，就貫通於經典或論著中，各自喜歡廣博或簡略。然而這只是從理解佛意或不理解佛意的角度，來闡明利鈍。不需要再從文字的理解和義理的理解，來細緻地解釋利鈍。智者應該思考。『受解緣別』，受指的是信受和領悟教法，解指的是開悟佛的旨意。『遇佛者』，指的是與佛有緣的人。
【English Translation】 English version: Is it not already believing in the Three Jewels (Buddha, Dharma, Sangha)? Moreover, why make people believe in the Three Jewels? Which sutra does not mention these? Furthermore, the Avatamsaka Sutra (Flower Garland Sutra) elaborately describes the practices of the Ten Bhumi (Stages) Bodhisattvas and the practices of the Ten Paramitas (Perfections) (Dāna (generosity or giving), Śīla (virtue, ethics or morality), Kṣānti (patience, tolerance or forbearance), Vīrya (energy, diligence, vigour, effort or enthusiasm), Dhyāna (meditation or concentration), Prajñā (wisdom or insight), Upāya (skillful means), Pranidhāna (vow, resolution or aspiration), Bala (spiritual power) and Jñāna (knowledge)). Are they merely the practices of giving, etc.? Moreover, giving, morality, etc., are all mentioned in these sutras. Is it necessary to use the fourth condition to inspire them? In sutras like these, the matters of the Dharma assembly, repentance, etc., are explained in detail, as well as the ten kinds of practices and vows mentioned in Samantabhadra's practices and vows. Are these not expedient means for eliminating karmic obstacles? It is also not necessary to rely on the fifth condition. Furthermore, as the Avatamsaka Sutra says: 'It is like a powerful king whom all the people of the land revere. Samadhi (concentration) and wisdom are also like this, what Bodhisattvas rely on.' Samadhi and wisdom are none other than śamatha-vipassanā (calm abiding and insight). Moreover, the Vimalakirti Sutra says: 'The Dharma body of the Buddha arises from śamatha-vipassanā.' Why is it necessary to use the sixth condition of arising? Sutras such as the Amitabha Sutra and the Infinite Life Sutra elaborately describe the matters of rebirth in the Pure Land. Moreover, many sutras also quote and explain this. It is also not necessary to rely on the seventh condition of arising. Like encouraging cultivation and progress, and urging on the lazy, these are mentioned in the sutras. Why rely on the eighth condition? As it seems, the Buddha's teachings are already complete. If Bodhisattvas further explain them, would it not seem redundant and repetitive? If Bodhisattvas see the meaning, they should act accordingly. If there is no benefit, they should stop. Repeating the explanation of the Buddha's teachings, what meaning and benefit is there in doing this?
Initially, briefly indicate the commentary. 'Either sharp or dull' refers to different faculties. 'Faculties' refers to the fact that sentient beings' faculties are either sharp or dull, hence the difference between those who like extensive teachings and those who like concise teachings. 'Liking extensive or concise' refers to different practices. 'Practices' refers to the different preferences of thoughts and actions. 'Relying on sutras' refers to people with sharp faculties who can understand by reading the sutras without needing explanation. 'Relying on treatises' refers to people with dull faculties who do not understand the sutras and need to rely on the explanation of treatises. If one speaks of liking extensive or concise teachings, then it pervades both sutras and treatises. Some people like extensive sutras and are able to understand, while others like concise sutras and are able to understand. It is the same for treatises. This is because, among sharp and dull faculties, each has different preferences. However, the difference in faculties is limited to sutras or treatises, each adhering to one thing. The difference in practices pervades both sutras and treatises, each liking extensive or concise teachings. However, this only explains sharpness and dullness from the perspective of understanding or not understanding the Buddha's intention. There is no need to further explain sharpness and dullness in detail from the understanding of the text and the understanding of the meaning. Wise people should contemplate this. 'Different conditions for receiving and understanding', 'receiving' refers to believing and understanding the teachings, 'understanding' refers to awakening to the Buddha's intention. 'Meeting the Buddha' refers to people who have a connection with the Buddha.
從佛受化生解。與教有緣則遇教受化生解也。此則但約于彼生解不生解。說有緣無緣。亦不約有見佛等。細論如佛世諸羅漢等。親從佛聞而證道果。此是遇佛有緣者。如天親等但遇其教而得開悟。此則遇教有緣者。故云緣別然若據論意。但約于經。于論明受解緣別。不須更約遇佛等說。以前論中所問。佛經已說。何須更論。今文已是總答前問。下方別釋也論意云。經中雖已具說。其如眾生根性利鈍不同。意行好樂有異。信受教法開悟聖旨因緣別故。若是根利。又于佛語有因緣者。則樂於經而便信受。得悟聖旨。不須更論若是鈍根。又于經無緣。但于菩薩語有緣者。即樂造論解釋方曉佛意故。云別也。根行緣三既而有異。何妨經外別造論耶。豈非此文。已是總答訖初遇佛悟無紙墨者。佛在世時但說而已。滅后結集方始有經。當時尚不假經豈要造論。論如來即釋迦也。亦兼余佛時勝者。時無定體但約佛在彼時。故言時勝。根勝者。但取一類當在佛世隨順言教。有所證解者。不取遇佛不悟之徒。然佛世時證悟者多。今就此說故云勝也。緣勝者。勝餘二乘菩薩故。然說根之悟解。不取教起因緣故。指佛為勝緣也論異類者。但三乘五乘根性不同。故名異類。或可通於余趣。然非正意。論等解者。等謂齊等。彼諸異類齊生解故。此
則生解義等。非謂所解是同。然此根勝與前時勝相望料揀。以成四句。謂時勝根不勝。如佛在世六群等。根勝時不勝。如后五百歲持戒修福者俱勝。如舍利弗等俱不勝。即佛滅后不生解者。論不須論者。據此兼不要經也。然準論所問。但責經中已說。造論為重。殊不幹于佛在之事。今之答意。欲顯佛滅度后根行不同。于經于論取解各異故。今先明佛在世時根緣皆勝。尚不假經。何須造論。以顯滅后根緣皆劣故。須假經。于經不了復須假論。以勝顯劣也。由是經論各被一根不同。圓音普逗多類。
此下疏文兩段。初略配三業。如文。
一音下別釋圓音二。初釋義又二。初約教義正明二。初約說法差別顯圓義。如來等者。謂佛音無別故。云一音。說法成異。故云圓音。引證可知。
二約隨類言音。顯圓義。如來等者。合云如來一音同一切音。文無者略。謂佛音是一。故名一音。同彼異語故名圓音。引證可知。然疏中前後兩段。引證甚自分明。今更引文以證后義。如普賢行愿經云。天龍夜叉鳩槃茶。乃至人與非人等。所有一切眾生語。悉以諸音而說法。疏中不引此文為證者。以此文中無一音之言故。斯乃如來一音隨類同時差別。非如前段說法差別。
以一下二結得名所以。以一切音即一音。謂差別
【現代漢語翻譯】 現代漢語譯本：則生起理解經義等等。並非說所理解的都相同。然而，這種根器殊勝與之前時期殊勝相互比較衡量，可以形成四句：一是時期殊勝而根器不殊勝，比如佛陀在世時的六群比丘等；二是根器殊勝而時期不殊勝，比如后五百歲時持戒修福的人；三是俱都殊勝，比如舍利弗（Śāriputra）等；四是俱都不殊勝，即佛陀滅度后不生起理解的人。論典不需要討論的情況，是根據這種情況，並且不需要經典。然而，根據論典所問，只是責備經典中已經說過的，造論是爲了更重要的事情，與佛陀在世與否沒有關係。現在的回答意思是，想要顯示佛陀滅度后根器和修行不同，對於經典和論典的理解也各有差異。現在先說明佛陀在世時根器和因緣都殊勝，尚且不需要經典，何須造論？以此來顯示滅度后根器和因緣都低劣，所以需要藉助經典，對於經典不瞭解，又需要藉助論典，用殊勝來顯示低劣。因此，經典和論典各自被不同根器的人接受，圓滿的音聲普遍適應多種型別。 以下是疏文的兩段。首先簡略地配合身、口、意三業，如文中所說。 『一音』以下分別解釋圓音二義。首先解釋意義，又分為二：首先從教義上正面闡明二義，首先從說法差別上顯示圓義。『如來』等，意思是佛陀的音聲沒有差別，所以說『一音』。說法成就差異，所以說『圓音』。引用的證據可以知道。 其次從隨順不同種類語言的音聲上，顯示圓義。『如來』等，合起來說是如來一音等同一切音。文中沒有『者』字是省略了。意思是佛陀的音聲是同一的，所以名為『一音』，等同於那些不同的語言，所以名為『圓音』。引用的證據可以知道。然而，疏文中前後兩段，引用的證據非常分明。現在再引用經文來證明後面的意義，如《普賢行愿經》說：『天龍夜叉鳩槃茶（Kumbhāṇḍa），乃至人與非人等，所有一切眾生語，悉以諸音而說法。』疏中不引用此文作為證據，是因為此文中沒有『一音』的說法。這是如來一音隨順不同種類同時差別，不是像前面一段所說的說法差別。 『以』以下是總結得到名稱的原因。因為一切音即是一音，是差別。
【English Translation】 English version: Then understanding of the meaning of the scriptures arises, and so on. It is not to say that what is understood is the same. However, comparing and contrasting this superior faculty with the superiority of the previous time, four possibilities can be formed: first, the time is superior but the faculty is not, such as the Six Groups of monks during the Buddha's time; second, the faculty is superior but the time is not, such as those who uphold the precepts and cultivate blessings in the later five hundred years; third, both are superior, such as Śāriputra (舍利弗); fourth, neither is superior, that is, those who do not generate understanding after the Buddha's Parinirvana. The case where treatises are not needed for discussion is based on this situation, and also does not require scriptures. However, according to what the treatise asks, it only blames what has already been said in the scriptures. Composing treatises is for more important matters and has nothing to do with whether the Buddha is in the world or not. The meaning of the current answer is to show that after the Buddha's Parinirvana, faculties and practices are different, and the understanding of scriptures and treatises also varies. Now, first explain that when the Buddha was in the world, both faculties and conditions were superior, and scriptures were not even needed, so why compose treatises? This is to show that after the Parinirvana, both faculties and conditions are inferior, so it is necessary to rely on scriptures. If one does not understand the scriptures, one needs to rely on treatises, using superiority to show inferiority. Therefore, scriptures and treatises are each accepted by people with different faculties, and the perfect sound universally adapts to many types. The following are two sections of the commentary. First, briefly match the three karmas of body, speech, and mind, as stated in the text. Below, under 'One Sound,' the two meanings of the perfect sound are explained separately. First, the meaning is explained, which is further divided into two: first, the two meanings are explained positively from the perspective of doctrine; first, the perfect meaning is shown from the difference in teachings. 'Tathagata (如來),' etc., means that the Buddha's voice has no difference, so it is called 'One Sound.' The teaching achieves differences, so it is called 'Perfect Sound.' The cited evidence can be known. Second, the perfect meaning is shown from the sound that follows different kinds of languages. 'Tathagata (如來),' etc., can be combined to say that the Tathagata's one sound is the same as all sounds. The omission of '者' in the text is an abbreviation. It means that the Buddha's voice is the same, so it is called 'One Sound,' and it is the same as those different languages, so it is called 'Perfect Sound.' The cited evidence can be known. However, the cited evidence in the previous and subsequent sections of the commentary is very clear. Now, let's cite the scripture again to prove the latter meaning, as the Samantabhadra's (普賢) Conduct and Vow Sutra says: 'Devas, dragons, yakshas, kumbhandas (鳩槃茶), and even humans and non-humans, all beings' languages are used to preach the Dharma with all sounds.' The reason why this text is not cited as evidence in the commentary is that there is no mention of 'One Sound' in this text. This is the Tathagata's one sound following different kinds of simultaneous differences, not like the difference in teachings mentioned in the previous section. Below, under '以,' is the summary of the reason for obtaining the name. Because all sounds are one sound, it is a difference.
即無差別也。一音即一切音。謂無差別。即差別也。大意取無差即一差即為圓。差即無差。無差即差。二義同時竟無前後。兩段之中俱有此義。圓融無礙方是如來之口密也。但以文不累書故。成前後爾。
一一下二顯圓音相四。今初正顯遍窮生界。是圓義。恒不雜亂是音義又遍窮者。六趣咸聞。不雜者。五音迥異。又遍窮者。三乘同聽。不雜者。領解各殊。
若音下二反明不遍等者。有不聞處。何成圓義。圓者。遍也。失曲等者。無所詮表。何成音義。且如鐘鼓之響普遍邇遐。絲竹之音唯聞咫尺。斯則圓音互非之義也。
今不下三結成。不壞曲而等遍者。即音以成圓。不動遍而差韻者。即圓以為音也。是乃正遍而差。即差而遍。由是無不聞聲。無不正解。
此是下四指嘆。非識等者。佛無漏智所現圓音。有漏凡夫。焉能測度。但可仰信。不須推窮以非心識之境故。非識境者。不可以識識。非心境者不可以智知。思量即識識之相也。然華嚴中具有十喻。以顯如來圓音之相。不能繁引。
二聞經悟疏自力者。但取不假論疏解釋。只於經文披而自解也。廣經者。有二意。一則于大部經中。或廣尋諸部。見佛始終廣說義路。方始解故。斯則根行劣。于少聞而多解者。二則如疏具文義二持。隨一
【現代漢語翻譯】 現代漢語譯本：
即是無差別。一個聲音即是一切聲音，因為沒有差別。即是差別，大意是取無差別即一個差別，即是圓融。差別即無差別，無差別即差別。兩種意義同時存在，沒有先後。兩段文字中都包含這個意義。圓融無礙才是如來的口密。只是因為文字不能重複書寫，所以形成了先後順序。
『一一下二顯圓音相四』，現在首先顯現普遍窮盡眾生界的圓滿意義。恒常不雜亂是聲音的意義。又，普遍窮盡是指六道眾生都能聽聞；不雜亂是指五音各不相同。又，普遍窮盡是指三乘（聲聞乘、緣覺乘、菩薩乘）都能聽聞；不雜亂是指領悟理解各不相同。
『若音下二反明不遍等者』，有些地方聽不到，怎麼能說是圓滿的意義呢？圓滿就是普遍。失去曲調等，沒有什麼可以詮釋表達，怎麼能說是聲音的意義呢？比如鐘鼓的聲音普遍傳得很遠，絲竹的聲音只能在近處聽到。這就是圓音互相否定的意義。
『今不下三結成』，不破壞曲調而普遍，就是聲音成就了圓滿。不改變普遍而有差異的韻律，就是圓滿成爲了聲音。這就是既普遍又有差異，既有差異又普遍。因此，沒有聽不到的聲音，沒有不能正確理解的。
『此是下四指嘆』，不是意識等所能理解的。佛的無漏智慧所顯現的圓音，有漏的凡夫怎麼能夠測度呢？只能仰信，不需要推究，因為這不是心識的境界。不是心識的境界，就不能用意識去認識；不是心的境界，就不能用智慧去了解。思量就是意識認識的相狀。然而，《華嚴經》中具有十種比喻，來顯示如來的圓音之相，不能在此繁瑣地引用。
『二聞經悟疏自力者』，只是採取不依賴論疏解釋的方法，只在經文上披閱而自己理解。『廣經者』，有兩種意思。一是在大部經中，或者廣泛地尋閱諸部經典，看到佛陀始終廣泛地講述義理的途徑，才開始理解。這是根器和修行都比較差的人，對於少聞而多解的人。二是像疏鈔一樣，同時具備文義兩種能力，隨順其中一種。 English version:
It is non-differentiation. One sound is all sounds, meaning there is no difference. It is also differentiation. The main idea is to take non-differentiation as one differentiation, which is perfect harmony. Differentiation is non-differentiation, and non-differentiation is differentiation. The two meanings exist simultaneously without any order. Both passages contain this meaning. Perfect and unobstructed harmony is the secret of the Tathagata's (如來) mouth. It is only because the text cannot be written repeatedly that it forms a sequence.
'One by one, the four aspects of the perfect sound are revealed.' Now, first, the perfect meaning of universally exhausting the realm of sentient beings is revealed. Constant non-confusion is the meaning of sound. Moreover, universal exhaustion means that the six realms (六趣) can all hear it; non-confusion means that the five tones (五音) are all different. Furthermore, universal exhaustion means that the three vehicles (三乘) (Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), and Bodhisattvayāna (菩薩乘)) can all hear it; non-confusion means that the understanding and comprehension are all different.
'If the sound below reflects the non-universality, etc.,' how can it be said to be a perfect meaning if there are places where it cannot be heard? Perfection is universality. If the melody, etc., is lost, there is nothing to interpret and express, so how can it be said to be the meaning of sound? For example, the sound of bells and drums is universally transmitted far and wide, while the sound of silk and bamboo can only be heard nearby. This is the meaning of the mutual negation of perfect sound.
'Now, the following three conclude,' not destroying the melody while being universal means that sound achieves perfection. Not changing the universality while having different rhythms means that perfection becomes sound. This is both universal and different, and both different and universal. Therefore, there is no sound that cannot be heard, and there is no understanding that is not correct.
'This is the following four fingers sigh,' not something that consciousness, etc., can understand. How can ordinary beings with leaky wisdom measure the perfect sound manifested by the Buddha's (佛) un-leaky wisdom? One can only believe in it and does not need to investigate it, because this is not the realm of consciousness. Not the realm of consciousness means that it cannot be recognized by consciousness; not the realm of mind means that it cannot be understood by wisdom. Thinking is the aspect of conscious recognition. However, the Avataṃsaka Sūtra (華嚴經) has ten metaphors to show the aspect of the Tathagata's perfect sound, which cannot be cited here in detail.
'Secondly, those who hear the sutras and realize the meaning through their own efforts' only adopt the method of not relying on commentaries and explanations, but only reading the sutras and understanding them by themselves. 'Extensive sutras' has two meanings. One is to extensively search through the major sutras or various sutras, and see the path of the Buddha's extensive explanation of the meaning from beginning to end, and then begin to understand. This is for people with inferior roots and practice, for those who hear little and understand much. The second is like a commentary, which has both literary and meaningful abilities, following one of them.
【English Translation】 It is non-differentiation. One sound is all sounds, meaning there is no difference. It is also differentiation. The main idea is to take non-differentiation as one differentiation, which is perfect harmony. Differentiation is non-differentiation, and non-differentiation is differentiation. The two meanings exist simultaneously without any order. Both passages contain this meaning. Perfect and unobstructed harmony is the secret of the Tathagata's mouth. It is only because the text cannot be written repeatedly that it forms a sequence. 'One by one, the four aspects of the perfect sound are revealed.' Now, first, the perfect meaning of universally exhausting the realm of sentient beings is revealed. Constant non-confusion is the meaning of sound. Moreover, universal exhaustion means that the six realms can all hear it; non-confusion means that the five tones are all different. Furthermore, universal exhaustion means that the three vehicles can all hear it; non-confusion means that the understanding and comprehension are all different. 'If the sound below reflects the non-universality, etc.,' how can it be said to be a perfect meaning if there are places where it cannot be heard? Perfection is universality. If the melody, etc., is lost, there is nothing to interpret and express, so how can it be said to be the meaning of sound? For example, the sound of bells and drums is universally transmitted far and wide, while the sound of silk and bamboo can only be heard nearby. This is the meaning of the mutual negation of perfect sound. 'Now, the following three conclude,' not destroying the melody while being universal means that sound achieves perfection. Not changing the universality while having different rhythms means that perfection becomes sound. This is both universal and different, and both different and universal. Therefore, there is no sound that cannot be heard, and there is no understanding that is not correct. 'This is the following four fingers sigh,' not something that consciousness, etc., can understand. How can ordinary beings with leaky wisdom measure the perfect sound manifested by the Buddha's un-leaky wisdom? One can only believe in it and does not need to investigate it, because this is not the realm of consciousness. Not the realm of consciousness means that it cannot be recognized by consciousness; not the realm of mind means that it cannot be understood by wisdom. Thinking is the aspect of conscious recognition. However, the Avataṃsaka Sūtra has ten metaphors to show the aspect of the Tathagata's perfect sound, which cannot be cited here in detail. 'Secondly, those who hear the sutras and realize the meaning through their own efforts' only adopt the method of not relying on commentaries and explanations, but only reading the sutras and understanding them by themselves. 'Extensive sutras' has two meanings. One is to extensively search through the major sutras or various sutras, and see the path of the Buddha's extensive explanation of the meaning from beginning to end, and then begin to understand. This is for people with inferior roots and practice, for those who hear little and understand much. The second is like a commentary, which has both literary and meaningful abilities, following one of them.
一文皆能解故。此乃根強勝下少聞也。略經者。此亦二意一則于略經文。或一句一偈等。便解如來甚深法理。不假多說。此則根行俱勝。二則無多心力不能廣覽但于少分而得解了。如疏中無文持有義持者。今斯論意廣略之中各取前說為正。以論略中言多解。廣中不言多字。是以樂廣者為鈍。樂略者為利。智者應思三廣論悟因於廣論者。此有二意。一則于經不解。于論方解。仍須假于廣部。或尋諸論方解佛意。此即劣於後段少文而攝多義得解者。此如疏釋。二則隨彼一一解釋悉能了故。此則根勝強於次文也。
初機論心樂總持者。亦二意。一則聞少解多不假繁說故。二則神根劣弱不能承受廣所說故。具如疏文。論文之意于廣略中。亦各取前意為正也。斯則于經論得解中。各有利鈍。但因略說者為利。須廣說者為鈍。若以文義二持四句說者。別是一意也。
二結疏文句。雖少等者。文雖一軸義備河沙。所宗之經。並是實教。所詮之旨豈容粗淺。以至諸論圓實關要。義理不出斯焉。故云總攝等。如理智境即真如門。以離言說心緣等相。故言深也。如量智境即生滅門。以染凈萬差多所該博。故云廣也。無際者。謂理智境即沖深無際。量智境即廣多無際也。無際之相已見論文。然此兩門攝盡一切經論之義。但是說染
【現代漢語翻譯】 現代漢語譯本：
能夠通過一小段文字就能理解全部含義。這是根器強且勝過那些聽聞甚少的人。所謂『略經』，也有兩種含義：一是通過簡略的經文，哪怕只是一句話或一個偈頌，就能理解如來甚深的法理，不需要多說。這是根器和修行都殊勝的情況。二是心力不足，不能廣泛閱讀，只能通過少部分內容而得到理解，就像疏文中沒有文字卻持有意義的情況。現在這部論的意圖是在廣和略中各取前一種說法作為正確的，因為論中說『略』中包含很多理解，而『廣』中沒有說『多』字。因此，喜歡廣說的人是遲鈍的，喜歡略說的人是聰明的。智者應該思考在三廣論中領悟因果的人。這有兩種含義：一是對經文不理解，但通過論才能理解，仍然需要藉助廣大的篇幅，或者尋找各種論才能理解佛的意圖。這不如后一種情況，即用少量文字就能概括很多意義並得到理解。這就像疏的解釋。二是隨著他們一一解釋，都能理解，這說明根器勝過後面的文字。
初學者喜歡總持，也有兩種含義：一是聽聞得少卻理解得多，不需要繁瑣的解說；二是神識和根器弱，不能承受廣大的內容。具體如疏文所說。論文的意圖在廣和略中，也是各取前一種含義作為正確的。因此，在經論的理解中，各有聰敏和遲鈍之分，但因為簡略的說法而理解的人是聰敏的，需要廣大的說法才能理解的人是遲鈍的。如果用文義二持四句來說，那就是另一種意思了。
總結疏文的句子，雖然很少等等。文字雖然只有一軸，但意義卻像恒河沙一樣多。所依據的經典，都是真實的教義。所詮釋的宗旨怎麼能粗淺呢？以至於各種論的圓滿和真實的關要，義理都離不開這些。所以說『總攝』等等。如理智境就是真如門，因為它遠離言說和心緣等相，所以說是『深』。如量智境就是生滅門，因為它包含染凈萬象，所以說是『廣』。『無際』是指理智境是沖深而無邊際的，量智境是廣大而無邊際的。『無際』的相狀已經在論文中看到了。然而，這兩門概括了一切經論的意義，但只是說染。
【English Translation】 English version:
Being able to understand everything from a single passage means one's root capacity is strong and superior to those who hear little. 'Concise Sutra' also has two meanings: first, through concise sutra texts, even just a sentence or a verse, one can understand the profound Dharma principles of the Tathagata (如來，the thus-come one, another name for Buddha), without needing much explanation. This is a case where both root capacity and practice are superior. Second, one lacks the mental strength to extensively read, but can understand through a small portion, like holding the meaning without explicit text in the commentary. The intention of this treatise is to take the former meaning as correct in both 'extensive' and 'concise,' because the treatise says 'concise' contains much understanding, while 'extensive' does not mention 'much.' Therefore, those who enjoy extensive explanations are dull, and those who enjoy concise explanations are sharp. Wise individuals should contemplate those who realize cause and effect in the Three Extensive Treatises. This has two meanings: first, one does not understand the sutra but understands through the treatise, still needing to rely on extensive texts or seek various treatises to understand the Buddha's intention. This is inferior to the latter case, where one can grasp many meanings with few words and understand. This is like the commentary's explanation. Second, one can understand everything as they explain it one by one, indicating that their root capacity is superior to the following text.
Beginners who enjoy total retention also have two meanings: first, hearing little but understanding much, not needing elaborate explanations; second, their consciousness and root capacity are weak, unable to bear extensive content. This is as described in the commentary. The intention of the treatise in 'extensive' and 'concise' also takes the former meaning as correct. Therefore, in understanding sutras and treatises, there are both sharp and dull individuals, but those who understand through concise explanations are sharp, and those who need extensive explanations to understand are dull. If using the 'two holdings of text and meaning' with the four-sentence method, that is a different meaning.
Concluding the commentary's sentences, 'although few,' etc. Although the text is only one scroll, its meaning is as numerous as the sands of the Ganges. The sutras it relies on are all true teachings. How can the principles it expounds be shallow? Even the complete and true essentials of various treatises cannot deviate from these principles. Therefore, it says 'totally encompasses,' etc. The Realm of Reason and Wisdom is the True Thus Gate (真如門，the gate of suchness), because it is far from words and mental conditions, so it is called 'deep.' The Realm of Measurement and Wisdom is the Birth and Death Gate (生滅門，the gate of birth and death), because it encompasses the myriad differences of defilement and purity, so it is called 'extensive.' 'Boundless' means the Realm of Reason and Wisdom is profoundly deep and boundless, and the Realm of Measurement and Wisdom is vast and boundless. The aspect of 'boundless' has already been seen in the treatise. However, these two gates encompass the meaning of all sutras and treatises, but only speak of defilement.
說凈。凡聖迷悟因果善惡。一切名相差別等法。即生滅門攝盡。若說無染凈絕凡聖遣迷悟離性相等義。即真如門攝盡。故海東疏云開二門於一心。總括摩羅百八之廣詰(摩羅即說楞伽經處。以百八句。答大慧菩薩百八問。皆上句真。下句俗。同此二門)示性凈于相染。普綜逾阇十五之幽致(逾阇國說勝鬘經處。彼有十五章大義。皆說染而不染。同此生滅之真如義)至如鶴林一味之宗(涅槃經)鷲山無二之趣(法華經)金鼓(金光明經)同性(大乘同性經)三身之極果。華嚴纓絡四階之深因。大品大集曠蕩之至道。日藏月藏秘密之玄門。凡此等輩中眾典之肝心。一以貫之者。其唯此論乎。既而宗旨深奧義理無邊有智之流請習無怠。◎
起信論疏筆削記卷第五 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第六
長水沙門子璇錄
◎二立義分。二寄問中疏文二。初釋法。大乘法體者。大乘之體。即是於心。名心為法也。此中且說法為大乘體。次下一文方說心為法體。此乃展轉釋出其體也。今言出大乘法體者。恐多法字。有智詳焉。謂自下以三義釋名法之由。夫言法者。有其二義。一任持自體義。二軌生物解義。今初一句。即初義也。謂本有自體真實不變。非同
【現代漢語翻譯】 現代漢語譯本： 說凈，是指凡夫、聖人、迷惑、覺悟、因果、善惡，一切名相差別等法，都包含在生滅門中。如果說沒有染凈、超越凡聖、去除迷惑覺悟、脫離性相等意義，就包含在真如門中。所以海東疏說，在一心中開立二門，總括了摩羅一百零八句的廣泛詰問（摩羅就是說《楞伽經》的地方，用一百零八句回答大慧菩薩的一百零八個問題，都是上句真，下句俗，與這二門相同），顯示性凈于相染，普遍概括了逾阇十五個章節的深奧旨趣（逾阇國是說《勝鬘經》的地方，那裡有十五章大義，都說染而不染，與這生滅的真如義相同）。至於鶴林一味之宗（《涅槃經》），鷲山無二之趣（《法華經》），《金鼓》（《金光明經》）、《同性》（《大乘同性經》）三身的極果，《華嚴》瓔珞四階的深因，《大品》、《大集》曠蕩的至道，《日藏》、《月藏》秘密的玄門，凡是這些經典中的精髓，能夠用一個道理貫穿起來的，大概只有這部《起信論》了吧。既然宗旨深奧，義理無邊，有智慧的人請勤奮學習，不要懈怠。
《起信論疏筆削記》卷第五 大正藏第 44 冊 No. 1848 《起信論疏筆削記》
《起信論疏筆削記》卷第六
長水沙門子璇錄
二、立義分。二、寄問中疏文二。首先解釋法。大乘法體，是大乘的本體，就是心，稱心為法。這裡且說法為大乘體，接下來的一段文字才說心為法體，這是輾轉解釋出它的本體。現在說出大乘法體，恐怕法字太多，有智慧的人詳細考察。從下面開始用三義解釋名為法的緣由。說到法，有兩種含義：一是任持自體義，二是軌生物解義。現在第一句，就是第一種含義，說的是本有自體真實不變，不同於...
【English Translation】 English version: Speaking of purity, it refers to all phenomena such as ordinary beings, sages, delusion, enlightenment, cause and effect, good and evil, and all differences in names and forms, which are all encompassed within the gate of birth and death. If we speak of no defilement or purity, transcending the ordinary and the holy, removing delusion and enlightenment, and being free from the nature of characteristics, then it is encompassed within the gate of Suchness (Tathata). Therefore, the Haedong Commentary says that two gates are opened in one mind, encompassing the extensive questioning of the one hundred and eight verses of Malaya (Malaya is the place where the Lankavatara Sutra was spoken, using one hundred and eight verses to answer the one hundred and eight questions of Mahamati Bodhisattva, all of which are true in the first verse and mundane in the second, the same as these two gates), revealing the purity of nature in the defilement of phenomena, and universally summarizing the profound meaning of the fifteen chapters of Vimalakirti (Vimalakirti is the place where the Srimala Sutra was spoken, which has fifteen chapters of great meaning, all speaking of defilement without defilement, the same as the Suchness meaning of this birth and death). As for the one taste of the Crane Forest (Nirvana Sutra), the non-duality of Vulture Peak (Lotus Sutra), the ultimate fruit of the three bodies in the Golden Drum (Suvarnaprabhasa Sutra) and the Essence (Mahayana Samgraha Sutra), the profound cause of the four stages of the Garland of the Avatamsaka Sutra, the vast and boundless supreme path of the Mahaprajnaparamita Sutra and the Mahasamnipata Sutra, and the secret and profound gate of the Sun Treasury and Moon Treasury Sutras, among all these essential points of the sutras, the one that can be penetrated by one principle is probably only this Treatise on the Awakening of Faith. Since the doctrine is profound and the meaning is boundless, those with wisdom should practice diligently and not be lazy.
Abridged Notes on the Commentary on the Awakening of Faith, Volume 5 Taisho Tripitaka, Volume 44, No. 1848, Abridged Notes on the Commentary on the Awakening of Faith
Abridged Notes on the Commentary on the Awakening of Faith, Volume 6
Recorded by Shramana Zixuan of Changshui
- Division on Establishing Meaning. 2. Commentary on the Interrogative Section, Part 2. First, explaining the Dharma. The substance of the Mahayana Dharma is the substance of the Mahayana, which is the mind, and the mind is called Dharma. Here, we first say that Dharma is the substance of the Mahayana, and then in the next passage, we say that the mind is the substance of the Dharma. This is an explanation of its substance in a roundabout way. Now, when we say that the substance of the Mahayana Dharma is revealed, there may be too many Dharma characters. Those with wisdom should examine it carefully. From below, we will explain the reason for the name Dharma with three meanings. When we speak of Dharma, there are two meanings: first, the meaning of upholding its own substance; second, the meaning of guiding beings to understanding. Now, the first sentence is the first meaning, which refers to the inherent substance that is real and unchanging, unlike...
依他。從緣假立無有自性。以從無始來任持不失故。故下論云。如實不空以有自體。具足無量性功德故。后二即軌生物解義。又法者。對智得名。以此一心是法界理。能軌于智令成無漏。無分別也。斯則以無相境相無緣智故。云對智。下論云。唯證相應故。復能顯於三大之義。未有一義不從法顯。故下文云。依於此心顯示摩訶衍義。義理既彰物則生解故。此二句皆后義也。宗本法者。謂一論所宗染凈根本故。或可宗即是本。謂約義所依曰宗。能立萬法曰本。故下疏云。依宗所顯差別義理。又凈名云。依無住本立一切法也。又起論云。為欲解釋如來根本之義。即斯法也。大位在因者。謂此論中所明法體。大都所判屬於因位。以文云所言法者。謂眾生心。既標眾生之言。故知大概合當因位。不同佛性圓覺究竟覺不思議解脫等。大位在果。今約因中性德所標故。云眾生心也。通染凈者。若隨名取義則位在於因。若克論體性則通於因果。因果即染凈也。斯則心實通於因果。以帶眾生之言故。判在因也。然亦有在果名心在因名覺之處。如圓覺經云。是諸眾生清凈覺地。又云。一切如來妙圓覺心故。云通染凈也。所以下文云。是心則攝一切世間出世間法。攝世間法是通染。攝出世間法是通凈也。
疏義者下二釋義文三。初釋
【現代漢語翻譯】 現代漢語譯本： 依他（parataḥ，依賴於他），從因緣和合而假立，沒有自性。因為從無始以來任持而不失壞的緣故。所以下文的論述說：『如實不空，因為它具有自體，具足無量自性功德的緣故。』後面的兩句就是規範眾生，產生理解的意義。又『法』，是相對於『智』而得名的。因為這一心是法界的真理，能夠規範智，使之成為無漏、無分別的智慧。這就是以無相的境界，作為無緣智的所緣。所以說『相對於智』。下文的論述說：『唯有證悟才能相應。』又能夠顯示三大（體大、相大、用大）的意義。沒有哪一個意義不是從法顯現出來的。所以下文說：『依於此心顯示摩訶衍（Mahāyāna，大乘）的意義。』義理既然彰顯，眾生就會產生理解。這兩句都是後面的意義。宗本法，是指一部論所宗的染凈根本。或者可以說宗就是本，是指從義理所依的角度來說是宗，能夠建立萬法叫做本。所以下文的疏解說：『依據宗所顯示的差別義理。』又《維摩詰經》說：『依無住的根本建立一切法。』又《起信論》說：『爲了解釋如來根本的意義。』就是這個法。大位在因，是指這部論中所闡明的法體，大都判屬於因位。因為經文說『所言法者，謂眾生心。』既然標明『眾生』二字，所以知道大概應當屬於因位。不同於佛性、圓覺、究竟覺、不思議解脫等，這些大位在果位。現在是從因中的性德所標明的，所以說是『眾生心』。通染凈，如果按照名相來取義，那麼就位在於因位。如果嚴格地討論體性，那麼就通於因果。因果就是染凈。這樣說來，心實際上是通於因果的。因為帶有『眾生』二字，所以判在因位。然而也有在果位名為心，在因位名為覺的地方。如《圓覺經》說：『是諸眾生清凈覺地。』又說：『一切如來妙圓覺心。』所以說通染凈。所以下文說：『是心則攝一切世間出世間法。』攝世間法是通染，攝出世間法是通凈。 疏義者下二釋義文三。初釋
【English Translation】 English version: Parataḥ (依他, dependent on others), is provisionally established from the aggregation of conditions and causes, and has no self-nature. It is because it has been upheld without loss since beginningless time. Therefore, the following treatise says: 'It is truly not empty because it possesses its own substance and is complete with immeasurable qualities and virtues.' The latter two sentences are to regulate sentient beings and generate understanding. Furthermore, 'Dharma' (法) is named in relation to 'Wisdom' (智). Because this one mind is the truth of the Dharmadhātu (法界, realm of dharma), it can regulate wisdom, making it become unconditioned and non-discriminating. This is because the object of no-form is taken as the object of unconditioned wisdom. Therefore, it is said 'in relation to wisdom.' The following treatise says: 'Only realization can correspond.' It can also reveal the meaning of the Three Greatnesses (三大, the greatness of essence, attributes, and function). There is no meaning that is not manifested from the Dharma. Therefore, the following text says: 'Relying on this mind, the meaning of Mahāyāna (摩訶衍, Great Vehicle) is revealed.' Since the meaning is manifested, sentient beings will generate understanding. These two sentences are both the latter meaning. The Dharma that is the foundation of the doctrine (宗本法) refers to the fundamental defilement and purity of a treatise's doctrine. Or it can be said that the doctrine is the foundation, referring to the doctrine as the basis of meaning, and the ability to establish all dharmas is called the foundation. Therefore, the following commentary says: 'Based on the differential meanings revealed by the doctrine.' Also, the Vimalakīrti Sūtra (凈名經) says: 'Relying on the foundation of non-abiding, all dharmas are established.' Furthermore, the Awakening of Faith in the Mahāyāna (起信論) says: 'In order to explain the fundamental meaning of the Tathāgata (如來, Thus Come One).' This is this Dharma. The great position is in the cause (大位在因), referring to the substance of the Dharma explained in this treatise, which is mostly judged to belong to the causal stage. Because the text says, 'What is called Dharma refers to the mind of sentient beings.' Since the words 'sentient beings' are marked, it is known that it generally belongs to the causal stage. It is different from Buddha-nature (佛性), Perfect Enlightenment (圓覺), Ultimate Enlightenment (究竟覺), Inconceivable Liberation (不思議解脫), etc., whose great positions are in the result stage. Now, it is marked from the inherent virtue in the cause, so it is said 'the mind of sentient beings.' It encompasses defilement and purity (通染凈). If the meaning is taken according to the name, then the position is in the causal stage. If the substance is strictly discussed, then it encompasses cause and effect. Cause and effect are defilement and purity. In this way, the mind actually encompasses cause and effect. Because it carries the words 'sentient beings,' it is judged to be in the causal stage. However, there are also places where it is called mind in the result stage and awakening in the causal stage. As the Śūraṅgama Sūtra (圓覺經) says: 'These sentient beings are the pure ground of awakening.' It also says: 'The wonderful perfect enlightened mind of all Tathāgatas.' Therefore, it is said to encompass defilement and purity. Therefore, the following text says: 'This mind encompasses all mundane and supramundane dharmas.' Encompassing mundane dharmas is encompassing defilement, and encompassing supramundane dharmas is encompassing purity. The commentary explains the meaning, followed by two explanations of the meaning in three parts. The first explanation.
文也。大乘名義者。謂大乘是名。名約義立故。須辨義。未有無義而有名者。何故等者。雙徴名義。謂約於何義得名大乘。未審大乘有於何義。以雙徴故。不言何故名。而言何故是。是之一字雙含兩勢。蓋文之巧也。謂此下釋三大可知。二運者。有兩意。一則自運運他。二則已運當運。今此論中正唯后意。故下文云。一切諸佛本所乘故。一切菩薩皆乘此法。到如來地故。於此二中皆具自運運他也。以約此義名為大乘。
是故下。二結意也。如文云。所言法者。謂眾生心是先顯法體。次云所言義者。則有三種等。是后顯義理。大乘之中唯茲法義。今既法義並陳無所遺矣。故云義足。
疏依宗下三彰位所依之法。染凈雖通。所顯之義唯局于凈。體相用三各不相。是故名差別離障。所顯翻染得名故。云唯凈。故下相大。文云。心性無動則有過河沙等諸凈功德相義示現。用大云。除滅無明見本法身。自然而有不思議業種種之用。據此所說正唯屬乘。而言大位者。以體大通染凈故。今約多分判在果也。又體大雖通於染。以彼之名亦從顯得。若在因時則無體大之名。至相用顯時。方對此二以彰體名。由是三義皆屬凈也。
起下法體等者。即起下顯正義中總之一段。文云。顯示正義者。依一心法有二種門。乃至以
【現代漢語翻譯】 現代漢語譯本： 文也（這是提問）。『大乘』（Mahāyāna，偉大的載具）名義者，謂『大乘』是名稱。名稱依意義而立，所以必須辨明其意義。沒有無意義而有名稱的。『何故等者』（為什麼等等），這是同時詢問名稱和意義。意思是，依據什麼意義而得名『大乘』？還不清楚『大乘』具有什麼意義。因為是同時詢問，所以不說『何故名』（為什麼稱作），而是說『何故是』（為什麼是）。這個『是』字巧妙地包含了兩種含義。『謂此下釋三大可知』（下面解釋三大可知），二運者，有兩種意思。一是自運運他（自己解脫也幫助他人解脫），二是已運當運（已經解脫和將要解脫）。現在這篇論中，正是指后一種意思。所以下文說：『一切諸佛本所乘故』（一切諸佛本來所乘的緣故），『一切菩薩皆乘此法，到如來地故』（一切菩薩都乘此法，到達如來地的緣故）。在這兩種情況中，都具備自運運他。依據這個意義，稱為『大乘』。
『是故下』（因此下面），這是第二部分，總結意思。如文中所說：『所言法者』（所說的法），是指眾生心，這是首先顯明法的本體。其次說『所言義者』（所說的義），則有三種等等，這是後面顯明義理。大乘之中只有這法和義。現在法和義都陳述了，沒有遺漏了。所以說『義足』（意義完備）。
『疏依宗下』（疏文依據宗義下面），這是第三部分，彰顯位所依之法。染凈（污染和清凈）雖然共通，但所顯明的意義只侷限於清凈。體（本體）、相（現象）、用（作用）三者各自不相。因此名為差別離障（差別而遠離障礙）。所顯明的與污染相反，所以得名『唯凈』（只有清凈）。『故下相大』（所以下面是相大）。文中說：『心性無動則有過河沙等諸凈功德相義示現』（心性不動，則有如恒河沙數般的各種清凈功德相義示現）。用大說：『除滅無明見本法身，自然而有不思議業種種之用』（去除滅除無明，見到本來的法身，自然而有不可思議的業的種種作用）。根據這裡所說，正是屬於乘。說『大位者』（大位），因為體大貫通染凈。現在依據多分判別在果位。又體大雖然貫通於染，但它的名稱也是從顯現而來的。如果在因位時，則沒有體大的名稱。到相用顯現時，才針對這二者來彰顯體的名稱。由此，這三種意義都屬於清凈。
『起下法體等者』（起下法體等等），即起下顯正義中總括的一段。文中說：『顯示正義者』（顯示正義），依據一心法有兩種門，乃至以……
【English Translation】 English version: This is a question. 'Mahāyāna' (the Great Vehicle) is a name. Since names are established based on meaning, the meaning must be clarified. There is no name without meaning. 'What is the reason, etc.' This simultaneously inquires about the name and its meaning. It means, based on what meaning is it named 'Mahāyāna'? It is not yet clear what meaning 'Mahāyāna' possesses. Because it is a simultaneous inquiry, it does not say 'What is the reason for the name?' but rather 'What is the reason for it being?' This word 'is' cleverly contains two meanings. 'The following explains the Three Greatnesses, which can be understood.' The two 'vehicles' have two meanings. One is self-deliverance and delivering others, and the other is already delivered and about to be delivered. In this treatise, it refers precisely to the latter meaning. Therefore, the following text says: 'Because all Buddhas originally ride it,' and 'All Bodhisattvas ride this Dharma to reach the stage of Tathāgata.' In both of these cases, self-deliverance and delivering others are present. Based on this meaning, it is called 'Mahāyāna'.
'Therefore, below' is the second part, summarizing the meaning. As the text says: 'What is meant by Dharma' refers to the mind of sentient beings, which is the first to reveal the substance of the Dharma. Secondly, it says, 'What is meant by meaning' then there are three kinds, etc., which is the later manifestation of the meaning and principle. Within Mahāyāna, there is only this Dharma and meaning. Now that both Dharma and meaning have been stated, nothing is omitted. Therefore, it is said that 'the meaning is complete'.
'The commentary relies on the doctrine below' is the third part, highlighting the Dharma on which the position relies. Although defilement and purity are common, the meaning that is revealed is limited to purity. The substance, characteristics, and function are each distinct. Therefore, it is called 'differentiation and separation from obstacles'. What is revealed is the opposite of defilement, so it is named 'only purity'. 'Therefore, below is the Greatness of Characteristics.' The text says: 'When the nature of the mind is unmoved, then the meaning of the characteristics of pure merits like the sands of the Ganges is shown.' The Greatness of Function says: 'Eliminating ignorance and seeing the original Dharmakāya, naturally there are various functions of inconceivable karma.' According to what is said here, it belongs precisely to the Vehicle. It is said 'the Great Position' because the Greatness of Substance pervades both defilement and purity. Now, according to the majority, it is judged to be in the fruition stage. Also, although the Greatness of Substance pervades defilement, its name also comes from manifestation. If it is in the causal stage, then there is no name of the Greatness of Substance. When the characteristics and function manifest, then these two are used to highlight the name of the substance. Therefore, these three meanings all belong to purity.
'Starting below with the substance of the Dharma, etc.' is the general section in the following explanation of the correct meaning. The text says: 'Showing the correct meaning', according to the One Mind Dharma, there are two gates, and so on...
是二門不相離故。論眾生心者。眾生即能依心即所依。所依之體從能依以彰名。前劣后勝。眾生之心依士釋也。故下文云。眾生依心意。意識轉故。
疏三。初正釋。出法體者。前出大乘體。名之為法。此出法體名之為心。從寬之狹。此為至也。如來藏心者。謂在纏自性清凈心。具足含攝如來功德。名如來藏。如下自釋。具和合下明心之行相也。和合即生滅門。以彼隨緣成染凈故。不和合即真如門。以約體絕相顯不變故。以其下釋所以。此心具上二種義者。以在眾生位中辨故。是故論云眾生心也。
若在下二反顯。謂此心隨染之時。則云與生滅和合。今在佛位純凈無垢。唯不生滅故。無和合義也。以始下出所以。顯無生滅之相。故云唯是真如。既無彼相但是一真約何說合。故中論云。一法雲何合。下文顯佛地云。破和合識相。滅相續心相顯現法身。智純凈故。所顯義者。三大之義自此方彰。生滅相無則唯局凈。故無和合。
今就下順結卻成前義。眾生即染相。以真體隨緣起。為眾生相不離體故。名和合。雖全體起相。而體未嘗改變。故名不和合。由是在纏具二門也。
論出世間法下疏文二。初總敘意。初一句標指。余皆正敘。體即真如門。相即生滅門。二門相攝不相舍離故。云無礙。染凈同
【現代漢語翻譯】 現代漢語譯本： 這是因為二門（真如門和生滅門）不相分離的緣故。關於論述眾生心的問題，眾生是能依，心是所依。所依的本體通過能依來彰顯其名稱，前者（眾生）是劣的，後者（心）是勝的。眾生之心是依士釋。所以下文說：『眾生依心意，因為意識轉變的緣故。』 疏三，首先是正式解釋，闡述法的本體。前面闡述了大乘的本體，稱之為法。這裡闡述法的本體，稱之為心，是從寬泛到狹窄。這是最根本的。如來藏心（tathāgatagarbha-citta）指的是處於煩惱纏縛狀態的自性清凈心，具足包含如來的功德，所以稱為如來藏。如下文自己解釋。『具和合』以下說明心的行相。和合就是生滅門，因為它隨順因緣而成就染凈。不和合就是真如門，因為它從本體上斷絕一切表相，而顯現不變的特性。以下解釋原因。此心具有以上兩種含義，是因為在眾生位中辨別的緣故。所以論中說『眾生心』。 如果在下面第二部分進行反向顯現。意思是說，此心隨順染污的時候，就說是與生滅和合。現在在佛的果位，純凈無垢，只有不生滅，所以沒有和合的含義。以下闡述原因，顯現沒有生滅的表相，所以說唯是真如。既然沒有那些表相，只是一個真如，又根據什麼來說和合呢？所以《中論》說：『一法怎麼能和合？』下文顯現佛地時說：『破除和合識相，滅除相續心相，顯現法身，因為智慧純凈的緣故。』所顯現的意義是，三大（體大、相大、用大）的意義從此才得以彰顯。生滅的表相沒有了，就只侷限於清凈，所以沒有和合。 現在就順著這個結論，反而成就前面的意義。眾生就是染污的表相，因為真如本體隨順因緣而生起，成為眾生的表相，但不離開本體，所以稱為和合。雖然全體生起表相，但本體未曾改變，所以稱為不和合。正因為如此，處於煩惱纏縛狀態時，才具備二門（真如門和生滅門）。 論述出世間法以下是疏文的第二部分，首先是總體的敘述意圖。第一句是標明指出的，其餘都是正式的敘述。體就是真如門，相就是生滅門。二門相互攝持，不相互舍離，所以說沒有障礙。染和凈相同。
【English Translation】 English version: This is because the two gates (Tathatā gate and Saṃsāra gate) are inseparable. Regarding the discussion of sentient beings' minds, sentient beings are the dependent (nissraya), and the mind is what is depended upon (āśraya). The essence of what is depended upon is manifested through what depends upon it, giving it its name. The former (sentient beings) is inferior, and the latter (mind) is superior. The mind of sentient beings is a possessive compound (依士釋). Therefore, the following text says: 'Sentient beings depend on the mind, because consciousness transforms.' Commentary 3: First, the formal explanation clarifies the essence of the Dharma. The previous section clarified the essence of the Mahāyāna, calling it Dharma. This section clarifies the essence of the Dharma, calling it mind, moving from broad to narrow. This is the most fundamental. The Tathāgatagarbha-citta (如來藏心) refers to the self-nature pure mind in a state of affliction, fully containing the merits of the Tathāgata, hence it is called Tathāgatagarbha. The following text explains itself. 'Having combination' below describes the characteristics of the mind. Combination is the Saṃsāra gate, because it accords with conditions to achieve defilement and purity. Non-combination is the Tathatā gate, because it cuts off all appearances from the essence and manifests the unchanging characteristic. The following explains the reason. This mind has the above two meanings because it is distinguished in the position of sentient beings. Therefore, the treatise says 'sentient beings' mind'. If the second part below is a reverse manifestation. It means that when this mind accords with defilement, it is said to be combined with Saṃsāra. Now, in the state of Buddhahood, it is purely immaculate, only without arising and ceasing, so there is no meaning of combination. The following explains the reason, manifesting the appearance of no arising and ceasing, so it is said to be only Tathatā. Since there are no those appearances, and it is only one Tathatā, according to what can we say combination? Therefore, the Mūlamadhyamakakārikā says: 'How can one Dharma combine?' The following text reveals the Buddha-ground, saying: 'Destroying the appearance of combined consciousness, extinguishing the appearance of continuous mind, manifesting the Dharmakāya, because wisdom is purely immaculate.' The meaning manifested is that the meaning of the three great aspects (essence, attribute, and function) can only be manifested from this point. If the appearance of arising and ceasing is gone, it is only limited to purity, so there is no combination. Now, following this conclusion, it instead accomplishes the previous meaning. Sentient beings are the appearance of defilement, because the essence of Tathatā arises according to conditions, becoming the appearance of sentient beings, but it does not leave the essence, so it is called combination. Although the whole gives rise to appearance, the essence has never changed, so it is called non-combination. Because of this, when in a state of affliction, it possesses the two gates (Tathatā gate and Saṃsāra gate). The discussion of supramundane Dharma below is the second part of the commentary, first is the overall narrative intention. The first sentence is a marked indication, and the rest are formal narratives. Essence is the Tathatā gate, and appearance is the Saṃsāra gate. The two gates hold each other and do not abandon each other, so it is said that there is no obstruction. Defilement and purity are the same.
依者。二門之中各攝染凈。真如門是染凈通相。生滅門別顯染凈。通別雖殊不出一心。故云同依。隨流謂不覺迷真。乃至造業受報。反流謂始覺翻染。暨乎菩提涅槃。迷悟雖殊。唯此心轉故。經云。無始時來性一切法依止。由此有諸趣及證涅槃果。是故萬法唯心。心即是主故。其迷悟皆心所為。
疏是故下二別釋相二。今初約生滅門釋。不覺攝世間法者。以不覺是世間法根本。一切染法皆此所成。由是所成之染。皆不覺攝。則三細六粗五意六染等。是所攝之法也。故下文云。當知無明能生一切染法。以一切染法皆是不覺相故。攝出世法者以本始二覺是出世法本。一切凈法皆覺所成。由是所成之凈。皆屬覺之所攝也。本覺所攝。即大智慧光明義。遍照法界義真實識知義等。始覺所攝。即三明八解力無畏等。然此且就相用有異。分其二殊。若約體同所攝無別。此猶下結示可知。
疏若約下二約真如門釋也。镕融含攝者。謂消和包納。令彼染凈差別之相。無有障礙也。染凈不殊者。出镕融之相也。謂以一真如理融之。使染即非染。凈即非凈。即染即凈渾為一味。故云不殊。故下文云。一切諸法唯依妄念而有差別。若離心念即無一切境界之相。乃至唯是一心。故名真如。斯則生滅門中。名為該攝。真如門中名為融
【現代漢語翻譯】 現代漢語譯本： 『依』是指。在二門（真如門和生滅門）中，各自包含染（不凈）和凈（清凈）的法。真如門是染凈的共同體相。生滅門則分別顯示染和凈。雖然共同和分別有所不同，但不離一心。所以說『同依』。『隨流』是指不覺而迷惑真如，乃至造業受報。『反流』是指始覺而翻轉染污，達到菩提涅槃。雖然迷惑和覺悟不同，但都是這個心的轉變。所以經中說：『無始以來，一切法都依止於自性。由此產生諸趣（六道輪迴）以及證得涅槃果。』因此，萬法唯心，心即是主宰。所以迷惑和覺悟都是心所為。
疏文『是故下二別釋相二』。現在首先從生滅門來解釋。『不覺攝世間法』，因為不覺是世間法的根本，一切染法都是由此而生。由於是由此所成之染，所以一切染法都由不覺所攝。那麼三細六粗五意六染等，都是所攝之法。所以下文說：『應當知道無明能生一切染法。』因為一切染法都是不覺之相的緣故。『攝出世法者』，因為本覺和始覺是出世法的根本，一切凈法都是覺悟所成。由於是由覺悟所成之凈，所以都屬於覺悟所攝。本覺所攝，即是大智慧光明義，遍照法界義，真實識知義等。始覺所攝，即是三明八解力無畏等。然而這只是就相用上的差異，區分了二者的不同。如果就體性相同而言，所攝就沒有區別。這一點可以從下面的總結中得知。
疏文『若約下二約真如門釋也』。『镕融含攝』是指消融調和，包容接納，使染和凈的差別之相，沒有障礙。『染凈不殊』，是說明镕融之相。即是用一真如理來消融，使染即非染，凈即非凈，即染即凈渾然一體。所以說『不殊』。所以下文說：『一切諸法唯依妄念而有差別。如果離開心念，就沒有一切境界之相。』乃至『唯是一心，故名真如』。這樣看來，在生滅門中，稱為該攝，在真如門中，稱為镕融。
【English Translation】 English version: 'Reliance' refers to. Within the two gates (Tathata Gate and Phenomenal Gate), each encompasses defiled (impure) and pure dharmas. The Tathata Gate is the common aspect of both defilement and purity. The Phenomenal Gate distinctly reveals defilement and purity separately. Although commonality and distinction differ, they do not depart from the One Mind. Therefore, it is said 'same reliance'. 'Following the flow' refers to non-awakening and delusion of True Thusness (Tathata), even to creating karma and receiving retribution. 'Reversing the flow' refers to initial awakening and turning away from defilement, reaching towards Bodhi and Nirvana. Although delusion and awakening differ, it is only this mind that transforms. Therefore, the sutra says: 'From beginningless time, all dharmas rely on the self-nature. From this arise the various destinies (six realms of reincarnation) and the attainment of the fruit of Nirvana.' Therefore, all dharmas are only mind, and the mind is the master. Thus, delusion and awakening are all actions of the mind.
The commentary 'Therefore, the following two separately explain the two aspects'. Now, first explain from the perspective of the Phenomenal Gate. 'Non-awakening encompasses mundane dharmas' because non-awakening is the root of mundane dharmas, and all defiled dharmas arise from this. Since it is the defilement that is produced by this, all defiled dharmas are encompassed by non-awakening. Then the three subtle, six coarse, five consciousnesses, six defilements, etc., are the dharmas that are encompassed. Therefore, the following text says: 'It should be known that ignorance (Avidya) can generate all defiled dharmas.' Because all defiled dharmas are aspects of non-awakening. 'Encompassing supramundane dharmas' because original awakening and initial awakening are the roots of supramundane dharmas, and all pure dharmas are produced by awakening. Since it is the purity that is produced by awakening, all belong to what is encompassed by awakening. What is encompassed by original awakening is the meaning of great wisdom and luminosity, the meaning of universally illuminating the Dharma Realm, the meaning of true and real knowing, etc. What is encompassed by initial awakening is the three insights (trim విద్య), eight liberations, powers, fearlessnesses, etc. However, this is only differentiating the two based on differences in aspects and functions. If considering the sameness of essence, there is no difference in what is encompassed. This can be understood from the conclusion below.
The commentary 'If considering the following two explain from the perspective of the Tathata Gate'. 'Melting and encompassing' refers to dissolving and harmonizing, encompassing and accepting, so that the differing aspects of defilement and purity have no obstruction. 'Defilement and purity are not different' explains the aspect of melting and encompassing. That is, using the one True Thusness (Tathata) principle to dissolve them, so that defilement is not defilement, and purity is not purity, defilement and purity are mixed into one flavor. Therefore, it is said 'not different'. Therefore, the following text says: 'All dharmas only have differences based on deluded thoughts. If separated from mind-thought, there are no aspects of any realm.' Even 'only one mind, therefore named True Thusness (Tathata)'. In this way, in the Phenomenal Gate, it is called encompassing, and in the Tathata Gate, it is called melting.
攝。該攝則染凈俱存。融攝則染凈俱泯。俱泯故一味不分。俱存故歷然差別。是故二門雖皆言攝。而攝義不同也。下文顯者。相次即辨。
釋其法名者。標指此文也。法即是名。今此文中正釋此心。得名法之所以也。謂依下於前三義中。約第三顯義故。名為法也。其餘二義論各有文。已如前引。
責總立難。疏二意中。初意云。心既通染不合顯得唯凈之義。其猶雜礦之金。豈能鑄得純金之像。二意云。心既是一一則體狹。大乘義多。多故成廣。豈能以狹而示于廣。
開別中疏二。初總敘釋意。大乘雖凈者。牒縱所問也。相用下分別正答。對染者。謂相大則翻染成凈。如雲心性不動。即有大智慧光明義等。用大則隨緣而起。如雲隨諸眾生見聞得益故。說為用等。此上二義皆對染成。故下文云。當知染法凈法皆悉相待也。今生滅下正明能顯。既有覺不覺二義。故云具含染凈。以有染故方能顯凈。凈既不自凈。待染以成凈。何怪通染之心。能顯唯凈之義耶。此即結答也。以廢下出對染所以或問曰。何故須對於染方立凈耶。故此釋也。故下文云。若離不覺之心則無真覺自相可說。又真如門中無染。亦不立凈。又云。若離業識則無見相。以諸佛法身無有彼此色相。遞相見故。心法雖一者。牒縱所問也。而有下
【現代漢語翻譯】 現代漢語譯本：攝，如果是『該攝』，那麼染和凈都存在；如果是『融攝』，那麼染和凈都消失。都消失了，所以成為不可分割的一味；都存在，所以歷歷分明，有差別。因此，雖然兩個『門』都說『攝』，但『攝』的意義不同。下文的『顯』，是指緊接著就能辨別。
解釋法名，是指明這個文句。法就是名，現在這篇文章中正是解釋這個『心』，說明它得名為『法』的原因。就是說，依據前面三種意義，從第三種『顯義』的角度來說，所以名為『法』。其餘兩種意義，在各論中都有文句，已經像前面引用過的那樣。
總的提出責難。疏文中包含兩種意思。第一種意思是說，『心』既然貫通染污，就不應該只顯現清凈的意義，就像混雜礦石的金子，怎麼能鑄成純金的佛像呢？第二種意思是說，『心』既然是一個，那麼它的本體就狹小；而大乘的義理很多，多就形成了廣闊。怎麼能用狹小的本體來顯示廣大的義理呢？
在『開別』中，疏文分為兩部分。首先總的敘述解釋的意圖。『大乘雖凈』，是承接縱問所提出的問題。『相用』以下分別正式回答。針對『染』來說，『相』如果廣大，就能翻轉染污成為清凈，比如所說的『心性不動』，就具有大智慧光明的意義等等。『用』如果廣大，就能隨順因緣而生起作用，比如所說的『隨諸眾生見聞得益』，所以說為『用』等等。以上兩種意義都是針對『染』而成就的，所以下文說：『應當知道染法和凈法都是相互依存的』。現在『生滅』以下正式說明能夠顯現。既然有『覺』和『不覺』兩種意義，所以說『具含染凈』。因為有染污，才能顯現清凈。清凈不是自身清凈，而是依賴染污來成就清凈。又何必奇怪貫通染污的『心』，能夠顯現唯獨清凈的意義呢？這便是總結回答。『以廢』以下說明針對染污的原因。或者有人問：為什麼必須針對染污才能建立清凈呢？所以這裡解釋說：下文說：『如果離開不覺的心，就沒有真覺的自相可以述說』。而且在真如門中沒有染污，也不建立清凈。又說：『如果離開業識，就沒有見相。因為諸佛的法身沒有彼此的色相，可以互相看見』。『心法雖一』，是承接縱問所提出的問題。『而有』以下
【English Translation】 English version: 『Absorption』. If it is 『this absorption』 (該攝), then defilement and purity both exist; if it is 『harmonious absorption』 (融攝), then defilement and purity both disappear. Because they both disappear, they become an indivisible one taste; because they both exist, they are distinctly different. Therefore, although both 『gates』 speak of 『absorption』, the meaning of 『absorption』 is different. The 『manifestation』 (顯) in the following text refers to being able to distinguish immediately.
Explaining the name of the Dharma (法名) is to point out this phrase. Dharma is name. Now, this text is precisely explaining this 『mind』 (心), explaining the reason why it is named 『Dharma』. That is to say, based on the previous three meanings, from the perspective of the third meaning, 『manifestation of meaning』 (顯義), it is named 『Dharma』. The other two meanings have texts in various treatises, as previously cited.
Generally raising difficulties. The commentary contains two meanings. The first meaning is that since the 『mind』 penetrates defilement, it should not only manifest the meaning of purity, just like gold mixed with ore, how can it be cast into a pure gold image? The second meaning is that since the 『mind』 is one, then its essence is narrow; but the meaning of Mahayana is vast, and vastness forms breadth. How can one use a narrow essence to show vastness?
In 『opening separately』, the commentary is divided into two parts. First, it generally narrates the intention of the explanation. 『Although Mahayana is pure』 is in response to the question raised. 『Aspect and function』 (相用) below answer formally and separately. In response to 『defilement』 (染), if the 『aspect』 (相) is vast, it can reverse defilement into purity, such as the saying 『the nature of mind is unmoving』, which has the meaning of great wisdom and light, and so on. If the 『function』 (用) is vast, it can arise according to conditions, such as the saying 『according to what sentient beings see and hear, they gain benefit』, so it is said to be 『function』, and so on. The above two meanings are both achieved in response to 『defilement』, so the following text says: 『It should be known that defiled dharmas and pure dharmas are all interdependent』. Now, 『arising and ceasing』 (生滅) below formally explains what can manifest. Since there are two meanings, 『awareness』 (覺) and 『non-awareness』 (不覺), it is said to 『contain both defilement and purity』 (具含染凈). Because there is defilement, purity can be manifested. Purity is not pure by itself, but relies on defilement to achieve purity. Why be surprised that the 『mind』 that penetrates defilement can manifest the meaning of purity alone? This is the concluding answer. 『To abandon』 (以廢) below explains the reason for targeting defilement. Someone may ask: Why must purity be established in response to defilement? So here it explains: The following text says: 『If one leaves the non-aware mind, there is no self-aspect of true awareness that can be described』. Moreover, in the True Thusness Gate (真如門), there is no defilement, and purity is not established either. It also says: 『If one leaves karmic consciousness (業識), there is no aspect of seeing. Because the Dharmakaya (法身) of all Buddhas has no mutual color aspects to see each other』. 『Although the mind-dharma is one』 (心法雖一) is in response to the question raised. 『And there is』 (而有) below.
分別正答。示大乘體者。真如是泯相顯實門故。以泯相而相不存故。唯示體也。具示三大者。生滅是攬理成事門故。以攬理而理不失故。具三也。大乘義下結成具示。謂此三大義中。具攝如來真應二身過河沙數德相妙用。以要言之。一切所有無漏功德。盡不出於三大之義。三大之體唯此一心。是故一心能顯多義也。
總舉等者。盡此一門之義也。一法界等者。具云。心真如者。即是一法界。大總相法門體。所謂心性不生不滅。乃至若離於念名為得入。共有一十三行論文。是此所起也。真如相者。相即義相。如下文云。複次真如者。依言說分別。有二種義。義即相也。不同生滅可狀之相。複次下乃至終於此門。共有一十二行論文。是此所起也。據此所配。若言真如門。則通言心真如真如相則別也。
論是心下疏二。初釋前二句二。初別釋當文也。隨熏變動者。謂隨染凈因緣所熏。令心變改動轉。成生滅故。總舉等者。撮下一門之義。在此生滅二字之中故。云總舉。依如來藏等者。具云。心生滅者。依如來藏故。有生滅心。所謂不生不滅與生滅和合。乃至性染幻差別故。都有七十五行論文。是此所起也。緣由者。所以義。起下等者。具云。複次生滅因緣者。所謂眾生依心意意識轉故。此義云何。以依阿梨耶識
【現代漢語翻譯】 現代漢語譯本： 分別回答。關於顯示大乘的體性，真如（Tathata，事物的真實本性）是泯滅現象而彰顯實體的法門。因為泯滅現象，所以現象不再存在，因此只顯示體性。關於完整顯示三大（體大、相大、用大）的含義，生滅是包含真理而成就事物的法門。因為包含真理，所以真理不會喪失，因此完整具備三大。在『大乘義』之後總結說完整顯示，意思是這三大義中，完整包含如來（Tathagata，佛的稱號）的真身和應身，以及無數如恒河沙粒般多的德相和妙用。簡要地說，一切所有的無漏功德，都離不開這三大之義。三大的體性唯有這一心，因此一心能夠顯現多種含義。
『總舉』等，是指概括這一法門的含義。『一法界』等，完整地說是『心真如』，就是一法界（Dharmadhatu，一切法的總稱），大總相法門之體。也就是所說的心性不生不滅，乃至如果遠離妄念就名為得入。總共有十三行論文，是根據這個而產生的。『真如相』，『相』就是義相，如下文所說：『其次，真如，根據言語表達和分別，有兩種含義。』『義』就是『相』。不同於生滅可以描述的狀態。『其次』之後，直到這一法門結束，總共有十二行論文，是根據這個而產生的。根據這樣的分配，如果說是『真如門』，那麼就普遍指『心真如』，『真如相』則是特別指的。
《論》中『是心下』疏解為二。首先解釋前兩句。首先分別解釋本文。『隨熏變動』，是指隨著染污或清凈的因緣所熏習，使心發生變化和動轉，成就生滅的現象。『總舉』等，是概括下一法門的含義，包含在這『生滅』二字之中，所以說是『總舉』。『依如來藏等』，完整地說是『心生滅』，是依靠如來藏（Tathagatagarbha，如來藏識）的緣故，才有生滅心。也就是不生不滅與生滅和合，乃至自性染污的虛幻差別。總共有七十五行論文，是根據這個而產生的。『緣由』，是『所以』的意思。『起下等』，完整地說是『其次，生滅的因緣，是眾生依靠心、意、意識而運轉的緣故。』這個含義是什麼呢？因為依靠阿梨耶識（Alaya-vijnana，阿賴耶識）
【English Translation】 English version: Answering separately. Regarding showing the essence of Mahayana (Great Vehicle), Suchness (Tathata, the true nature of things) is the Dharma gate of obliterating phenomena and revealing reality. Because phenomena are obliterated, they no longer exist, thus only the essence is shown. Regarding fully showing the Three Greatnesses (Greatness of Essence, Greatness of Attributes, Greatness of Function), arising and ceasing is the Dharma gate of encompassing truth and accomplishing things. Because truth is encompassed, it is not lost, thus fully possessing the Three Greatnesses. After 'Meaning of Mahayana,' it concludes with fully showing, meaning that within these Three Greatnesses, the true and manifested bodies of the Tathagata (Thus Come One, Buddha's title), as well as countless virtues and wonderful functions like grains of sand in the Ganges River, are fully contained. In short, all unconditioned merits do not depart from the meaning of these Three Greatnesses. The essence of the Three Greatnesses is only this one mind, therefore one mind can manifest multiple meanings.
'General Summary,' etc., refers to summarizing the meaning of this Dharma gate. 'One Dharma Realm,' etc., fully stated is 'Mind Suchness,' which is the One Dharma Realm (Dharmadhatu, the totality of all dharmas), the essence of the Great Totality Dharma Gate. That is, the so-called mind-nature is neither arising nor ceasing, and even if one departs from thoughts, it is called entering. There are a total of thirteen lines of treatises, which arise from this. 'Suchness Aspect,' 'aspect' is the aspect of meaning, as stated in the following text: 'Secondly, Suchness, according to verbal expression and differentiation, has two meanings.' 'Meaning' is 'aspect.' It is different from the state of arising and ceasing that can be described. After 'Secondly,' until the end of this Dharma gate, there are a total of twelve lines of treatises, which arise from this. According to this allocation, if it is said to be the 'Suchness Gate,' then it generally refers to 'Mind Suchness,' while 'Suchness Aspect' refers to something specific.
In the Treatise, 'This Mind Below' is explained in two parts. First, explain the previous two sentences. First, explain this text separately. 'Changes and Moves with Perfuming,' refers to being perfumed by the conditions of defilement or purity, causing the mind to change and move, accomplishing the phenomena of arising and ceasing. 'General Summary,' etc., is summarizing the meaning of the next Dharma gate, contained within the two words 'arising and ceasing,' so it is called 'General Summary.' 'Relying on the Tathagatagarbha,' etc., fully stated is 'Mind Arising and Ceasing,' which is because of relying on the Tathagatagarbha (Womb of the Tathagata, Tathagatagarbha-vijnana), there is a mind of arising and ceasing. That is, neither arising nor ceasing combines with arising and ceasing, and even the illusory differences of self-nature defilement. There are a total of seventy-five lines of treatises, which arise from this. 'Reason,' is the meaning of 'therefore.' 'Arising Below,' etc., fully stated is 'Secondly, the conditions of arising and ceasing are because sentient beings rely on mind, thought, and consciousness to operate.' What is this meaning? Because relying on the Alaya-vijnana (Storehouse Consciousness)
。說有無明。乃至不能得隨順世間一切境界。種種知故。共有四十九行論文。是此所起也。狀謂形狀。妄識所知境也。揀異真如相。是義相相即性也。非識境界唯智所證故。起下等者。具云。複次分別生滅相者。有二種。云何為二。一者粗與心相應故。二者細與心不相應故。乃至唯癡滅故。心相隨滅非心智滅。共有一十四行。是此起也。然此立義分中所立義本。即有八字。謂真如相生滅因緣相。下解釋分中度有一百六十三行。逐段而釋。如前所配。從四熏習下即通。明染凈生滅起之由致也。若更束八字。不出心之一字。更展一百六十三行論文。以成百餘部大乘經。此顯論主證悟心中自在之用。
何故下。二通前料揀。先牃外難。何故兩門一能一即耶。故牒云者。以真下釋不起者。以真如有二義。一不變義。二隨緣義。今此門中但約不變。以顯其體。不約隨緣。故云不起。所顯謂體大能顯即此門。能顯為詮所顯為旨。真如與體蓋是一義。故云即也。以是下因顯唯示體大也。起動者。即隨緣義。以隨緣故成生滅門。染凈即生滅相也。即此染凈為能示之詮。三大是所示之旨。二義各別。故云又分也。能所下揀異前門也。若喻顯者。一心如水。真如如濕。生滅如波。是水濕相。即示。水體。是水波相能示水之自體(濕體
【現代漢語翻譯】 現代漢語譯本：說到有無明（avidyā，無知），乃至不能隨順世間一切境界，種種知見，共有四十九行論文，是因此而產生的。狀，指的是形狀，是妄識所知的境界。用以區別于真如（tathatā，實相）之相，是義相相即的自性。因為不是識的境界，唯有智慧才能證得。『起下等者』，完整地說，『複次分別生滅相者，有二種。云何為二？一者粗與心相應故，二者細與心不相應故』，乃至『唯癡滅故，心相隨滅非心智』，有一十四行，是因此而產生的。然而此立義分中所立義的根本，即有八個字，謂真如相、生滅因緣相。下文解釋部分中度有一百六十三行，逐段解釋，如前所配。從四熏習下即通，闡明染凈生滅產生的緣由。如果再概括這八個字，不出『心』這一個字。再展開一百六十三行論文，以成就百餘部大乘經典。這顯示了論主證悟心中自在的妙用。 『何故下』，二者貫通前面所作的分析和選擇。首先駁斥外來的詰難，為什麼兩個門一個能，一個即？所以引用『故牒云者』，用『以真下』來解釋不起的道理。因為真如有二義，一是不變義，二是隨緣義。現在這個門中只就其不變的方面來顯示它的本體，不就其隨緣的方面，所以說『不起』。所顯示的，是體大，能顯示的就是這個門。能顯示的是詮釋，所顯示的是宗旨。真如與體，大概是一個意思，所以說『即』。用『以是下』來解釋，只是爲了顯示體大。『起動者』，就是隨緣義。因為隨緣的緣故，成就了生滅門。染凈就是生滅相。即以此染凈作為能示的詮釋，三大作為所示的宗旨。二者的意義各不相同，所以說『又分也』。『能所下』，是爲了區別於前面的門。如果用比喻來顯示，一心如水，真如如濕，生滅如波。是水和濕的相，即是示。水的本體，是水波的相，能示水的自體（濕體）。
【English Translation】 English version: Speaking of avidya (ignorance), to the point of being unable to accord with all worldly realms, with various kinds of knowledge and views, there are a total of forty-nine lines of treatise, which arise from this. 'Form' refers to shape, the realm known by deluded consciousness. It is to differentiate it from the aspect of tathata (suchness), which is the self-nature of the identity of meaning and aspect. Because it is not the realm of consciousness, only wisdom can realize it. 'Starting with the following,' fully stated, 'Furthermore, distinguishing the aspects of arising and ceasing, there are two kinds. What are the two? The first is coarse and corresponds with the mind, the second is subtle and does not correspond with the mind,' and so on, until 'Only when ignorance ceases, the mind-aspect ceases accordingly, not the mind-wisdom,' there are fourteen lines, which arise from this. However, the fundamental meaning established in this section on establishing meaning consists of eight characters, namely the aspect of tathata and the aspect of the causes and conditions of arising and ceasing. In the following explanatory section, there are one hundred and sixty-three lines, explained section by section, as matched previously. From the four perfumations onwards, it is all-encompassing, elucidating the causes of the arising of defilement and purity, arising and ceasing. If we further summarize these eight characters, they do not go beyond the single character 'mind.' Further expanding the one hundred and sixty-three lines of treatise, to complete over a hundred Mahayana sutras. This reveals the wonderful function of the treatise master's realization of freedom within the mind. 『What follows』 connects the preceding analysis and selection. First, it refutes external challenges, why are the two gates one 'able' and one 'is'? Therefore, it cites 'hence the note says', using 'with truth below' to explain the reason for non-arising. Because tathata has two meanings, one is the meaning of immutability, and the other is the meaning of following conditions. Now, in this gate, it only shows its substance in terms of its immutability, not in terms of its following conditions, so it says 'non-arising.' What is revealed is the greatness of the substance, and what can reveal it is this gate. What can reveal is the explanation, and what is revealed is the purpose. Tathata and substance are roughly the same meaning, so it says 'is.' Using 'with this below' to explain, it is only to show the greatness of the substance. 'Arising and moving' is the meaning of following conditions. Because of following conditions, the gate of arising and ceasing is accomplished. Defilement and purity are the aspects of arising and ceasing. That is, taking this defilement and purity as the explanation that can show, and the three greatnesses as the purpose that is shown. The meanings of the two are different, so it says 'also separate.' If using a metaphor to show, the one mind is like water, tathata is like moisture, arising and ceasing is like waves. The aspect of water and moisture is 'is'. The substance of water is the aspect of water waves, which can show the self-nature of water (the moisture substance).
)相(八功德相)用(鑒像潤物)故。
疏體謂下。二釋后一句文二。初釋本文二。初別解當文。本覺者。即是前之真如。至此門中轉名本覺。以對治故名本。對不覺故名覺也。即此本覺是生滅家之自體也。此顯生滅別無其體。全攬本覺為自體故。生滅因者。或問。若此本覺是生滅體者。本覺即是真如。何故說為生滅自體耶。故此釋之。謂生滅之相。起時實賴真如為因。以真如不守自性。為無明熏。成諸染相雖成染相其體不變。以不變故。熏彼無明。令厭生死樂求涅槃。漸起始覺成其凈法也。如是染凈皆由真如。是故真如是生滅體。故下文云。依如來藏有生滅心。又云。所謂以有真如法故。能熏習無明。乃至名得涅槃。成自然業。亦辨體者。謂前真如門當體是體。此生滅門以真如為體。若無真如之體。生滅終不能成故。此門中須辨體也。翻染下明示相用也。凈相即相大。謂大智慧光明義等。業用即用大。謂報化二身等。是以下指文結示也。以生滅門中文科兩段。初釋能示生滅心法。即生滅因緣相等。后辨所示三大之義。即體相用等。下文具顯。
疏何故下。二通前料揀牃外難可見。以所下釋也。前云。能示顯詮旨不一。今云。自體顯詮旨不異。此門雖即能所有殊。非謂所詮在能詮外。今顯非外故。云自體
【現代漢語翻譯】 現代漢語譯本：'相'（八功德相）是其作用（鑑照萬物，滋潤生長）的原因。
疏解：以下解釋'體'的含義。第二部分解釋后一句經文，分為兩點。首先解釋本文，分為兩點。首先分別解釋當中的文句。'本覺'，就是前面所說的真如。到了這個生滅門中，就轉而稱為本覺。因為要對治不覺，所以稱為'本'，因為對治不覺，所以稱為'覺'。這個本覺就是生滅之家的自體。這表明生滅並沒有其他的自體，完全以本覺作為自體。'生滅因'，有人問：如果這個本覺是生滅的體，本覺就是真如，為什麼又說是生滅的自體呢？所以這裡解釋說：生滅的相，生起的時候實際上依賴真如作為原因。因為真如不守自性，被無明薰染，成為各種染相，雖然成為染相，但其體不變。因為不變的緣故，薰染那個無明，使之厭惡生死，喜歡追求涅槃，逐漸開始生起覺悟，成就清凈的法。像這樣，染和凈都由真如而來。所以真如是生滅的體。所以下文說：'依如來藏有生滅心。'又說：'所謂以有真如法故，能熏習無明，乃至名得涅槃，成自然業。'也辨別了'體'，前面真如門以當體為體，這個生滅門以真如為體。如果沒有真如的體，生滅最終不能成就。所以這個門中必須辨別'體'。'翻染'以下說明相和用。凈相就是相大，指大智慧光明義等。業用就是用大，指報身和化身等。'是以下指文結示也'，因為生滅門中文句分為兩段，首先解釋能示的生滅心法，即生滅因緣相等，然後辨別所顯示的體、相、用三大之義，下文會具體顯示。
疏解：'何故下'，第二部分總括前面，推測提問者難以理解。'以所下釋也'，用以下來解釋。前面說：'能示顯詮旨不一'，現在說：'自體顯詮旨不異'。這個門雖然能示和所示有所不同，但並不是說所詮釋的在能詮釋之外。現在表明不是在外面，所以說'自體'。
【English Translation】 English version: 'Aspect' (eight meritorious qualities) is the reason for its 'function' (reflecting all things, nourishing growth).
Commentary: The following explains the meaning of 'essence'. The second part explains the latter sentence of the sutra, divided into two points. First, explain the text itself, divided into two points. First, separately explain the sentences within. 'Original Enlightenment' (本覺) is the True Thusness (真如) mentioned earlier. When it comes to this Gate of Birth and Death, it is transformed and called Original Enlightenment. Because it is to counteract non-enlightenment, it is called 'Original'; because it counteracts non-enlightenment, it is called 'Enlightenment'. This Original Enlightenment is the self-essence of the family of Birth and Death. This shows that Birth and Death have no other self-essence, completely taking Original Enlightenment as their self-essence. 'Cause of Birth and Death', someone asks: If this Original Enlightenment is the essence of Birth and Death, and Original Enlightenment is True Thusness, why is it said to be the self-essence of Birth and Death? Therefore, this explains it: The aspect of Birth and Death, when it arises, actually relies on True Thusness as the cause. Because True Thusness does not abide by its own nature, it is薰染ed by ignorance (無明), becoming various defiled aspects. Although it becomes defiled aspects, its essence does not change. Because it does not change, it薰染s that ignorance, causing it to厭惡 birth and death, and like to seek Nirvana, gradually beginning to generate enlightenment, accomplishing pure Dharma. Like this, defilement and purity both come from True Thusness. Therefore, True Thusness is the essence of Birth and Death. Therefore, the following text says: 'Relying on the Tathagata-garbha (如來藏), there is the mind of Birth and Death.' And it also says: 'So-called because there is the Dharma of True Thusness, it can薰染 ignorance, and even be named as attaining Nirvana, accomplishing natural karma.' It also distinguishes the 'essence', the previous Gate of True Thusness takes the present essence as the essence, this Gate of Birth and Death takes True Thusness as the essence. If there is no essence of True Thusness, Birth and Death ultimately cannot be accomplished. Therefore, in this gate, it is necessary to distinguish the 'essence'. 'Turning defilement' below explains the aspect and function. The pure aspect is the Great Aspect, referring to the meaning of great wisdom and light, etc. The karmic function is the Great Function, referring to the Reward Body and Transformation Body, etc. 'The following points to the text to conclude', because the sentences in the Gate of Birth and Death are divided into two parts, first explaining the mind-dharma of Birth and Death that can be shown, that is, the causes and conditions of Birth and Death, etc., and then distinguishing the meaning of the three great aspects of essence, aspect, and function, which will be specifically shown in the following text.
Commentary: 'Why below', the second part summarizes the previous, guessing that it is difficult for the questioner to understand. 'With what below explains', use the following to explain. The previous said: 'The able to show and the shown are not the same in purpose', now it says: 'The self-essence shows that the purpose is not different'. Although this gate has differences in what can be shown and what is shown, it does not mean that what is explained is outside of what can be explained. Now it shows that it is not outside, so it says 'self-essence'.
等。斯則生滅是真如家相。真如是生滅家體。體相雖異而不相離也。其猶波水。雖異豈得水在波外耶。故知其水是波之自體也。
疏問真下二釋妨難也。問意以兩門敵對。而難詳之可了。答中真如下二句牒門立理。不必由起者。真如本自立。不藉于生滅也。自性本常。豈因他有。由無下正釋。謂有起必有相用。無起但唯存體故。前門中但只言一也。生滅下二句牒前立理。起必賴不起者。異於前門也。若無不起之真如。何有起動之生滅。如無其水。豈有于波。故須藉之。起含不起下正釋。真如舉體成生滅故。今生滅含于真體也。猶水起成波。波含於水。由是此門不唯示于相用。亦示體也。故云具示。
疏起下等者。如論云。複次真如自體相者。一切凡夫聲聞緣覺菩薩諸佛無有增減。乃至真如自在用義。故即有六十四行論文。正是此所起也。體大疏言真性者。真謂揀非偽妄獨顯圓成。性謂自體常住不變不異。即揀諸法空性也。深謂豎窮三際無去無來。廣謂橫遍十方非中非外。凡即六趣差別。聖即三乘不同。染即穢土極於三界。凈即凈土盡於十方。然凡聖染凈各通二報。今約別論故。凡聖屬正染凈對依也。以諸法雖廣不出依正二報。正中不出凡夫聖人。依中不出凈土穢土故。舉此四以攝一切無不盡也。皆以為依
【現代漢語翻譯】 等。這說明生滅是真如（Tathata，事物的真實本性）的家相，真如是生滅的家體。體和相雖然不同，但卻不能相互分離。這就像波浪和水，雖然不同，但哪裡能找到離開波浪的水呢？所以要知道，水是波浪的自體。
疏文『問真下二釋妨難也』，意思是提出疑問，因為兩門對立，難以詳細瞭解。回答中，『真如下二句牒門立理』，是說真如本來就存在，不依賴於生滅。自性本來就是常住的，怎麼會因為其他事物而存在呢？『由無下正釋』，是說有生起就一定有相用，沒有生起就只有本體。所以前一門只說了一個『一』字。『生滅下二句牒前立理』，是說生滅的生起依賴於不生起的事物，這與前一門不同。如果沒有不生起的真如，哪裡會有生起變動的生滅呢？就像沒有水，哪裡會有波浪？所以必須依賴於真如。『起含不起下正釋』，是說真如全體成為生滅，所以生滅包含著真如的本體。就像水生起成為波浪，波浪包含著水。因此，這一門不僅顯示了相用，也顯示了本體，所以說『具示』。
疏文『起下等者』，如《論》中所說：『複次真如自體相者，一切凡夫、聲聞、緣覺、菩薩、諸佛無有增減，乃至真如自在用義。』所以有六十四行論文，正是由此而生起。『體大疏言真性者』，真，是說它能辨別真偽，只顯現圓滿成就的本性。性，是說它自體常住不變異，能辨別諸法的空性。『深謂豎窮三際無去無來』，是說它在時間上窮盡過去、現在、未來，沒有來去。『廣謂橫遍十方非中非外』，是說它在空間上橫遍十方，無內無外。『凡即六趣差別』，是說它包含六道眾生的差別。『聖即三乘不同』，是說它包含聲聞乘、緣覺乘、菩薩乘的不同。『染即穢土極於三界』，是說它包含污穢的國土，窮盡三界。『凈即凈土盡於十方』，是說它包含清凈的國土，窮盡十方。然而，凡聖染凈都包含正報和依報。現在分別來說，凡聖屬於正報，染凈屬於依報。因為諸法雖然廣大，但不超出依正二報。正報中不超出凡夫和聖人，依報中不超出凈土和穢土，所以舉這四者就能涵蓋一切。
【English Translation】 Etc. This indicates that arising and ceasing (生滅, shengmie) are the family characteristics of Suchness (真如, Zhenru), and Suchness is the family substance of arising and ceasing. Although substance and characteristics are different, they cannot be separated from each other. It's like waves and water; although different, where can you find water outside of the waves? Therefore, know that the water is the self-nature of the waves.
The commentary 'Asking about Truth, the following two explain obstacles and difficulties' means raising questions because the two doors are opposed, making it difficult to understand in detail. In the answer, 'The following two sentences, starting with Truth, establish the principle based on the door,' means that Suchness exists inherently and does not rely on arising and ceasing. Self-nature is originally constant; how could it exist because of other things? 'The following explanation clarifies' means that if there is arising, there must be characteristics and functions; if there is no arising, there is only substance. Therefore, the previous door only spoke of 'one.' 'The following two sentences, starting with arising and ceasing, establish the principle based on the previous door,' means that the arising of arising and ceasing relies on that which does not arise, which is different from the previous door. If there were no Suchness that does not arise, where would there be the arising and changing of arising and ceasing? Just as without water, where would there be waves? Therefore, it must rely on Suchness. 'Arising includes non-arising' means that the entire body of Suchness becomes arising and ceasing, so arising and ceasing contain the substance of Suchness. Just as water arises and becomes waves, and waves contain water. Therefore, this door not only shows characteristics and functions but also shows substance, so it is said to 'fully show.'
The commentary 'Those starting with arising' refers to what is said in the Treatise: 'Furthermore, regarding the self-nature characteristics of Suchness, there is no increase or decrease in all ordinary beings, Hearers (聲聞, shengwen), Conditioned-Enlightened Ones (緣覺, yuanjue), Bodhisattvas, and Buddhas, up to the meaning of the unhindered function of Suchness.' Therefore, there are sixty-four lines of text in the Treatise, which arise from this. 'The commentary on the greatness of substance says true nature' means that 'true' distinguishes between the false and the real, only revealing the perfectly accomplished nature. 'Nature' means that the self-nature is constant, unchanging, and undifferentiated, distinguishing it from the emptiness of all dharmas. 'Deep means vertically exhausting the three periods without going or coming' means that it exhausts the past, present, and future in time, without coming or going. 'Broad means horizontally pervading the ten directions, neither inside nor outside' means that it horizontally pervades the ten directions in space, without inside or outside. 'Ordinary means the differences of the six realms' means that it includes the differences of beings in the six realms. 'Holy means the differences of the three vehicles' means that it includes the differences of the Hearer Vehicle, the Conditioned-Enlightened Vehicle, and the Bodhisattva Vehicle. 'Defiled means the impure lands, exhausting the three realms' means that it includes the defiled lands, exhausting the three realms. 'Pure means the pure lands, exhausting the ten directions' means that it includes the pure lands, exhausting the ten directions. However, the ordinary, holy, defiled, and pure all include the primary and secondary retributions. Now, speaking separately, the ordinary and holy belong to the primary retribution, and the defiled and pure belong to the secondary retribution. Because although the dharmas are vast, they do not go beyond the primary and secondary retributions. Within the primary retribution, they do not go beyond ordinary beings and holy beings; within the secondary retribution, they do not go beyond pure lands and defiled lands. Therefore, mentioning these four covers everything.
者。上之四法並用真如之體為所依故。故華嚴云。未曾有一法得離於法性。下文云。如是無漏無明種種業幻。皆同真如性相。楞嚴云。一切世界因果微塵因心成體。既為一切所依。體大之名由此而立。論真如平等者。謂真性於一切法中。為平等體故。如像中鏡。非同諸法本空。空故平等。如鏡中像。疏隨流等者。約染凈二義顯不增減。在文可見。以性非染凈故。染凈皆空故。良以下結成上義。染凈約法始終約時。謂隨流為始。反流為終。下疏所說以眾生為前。以佛為后。前後即始終也。或即此段別約橫豎。以顯平等之義。染凈不虧者。橫說也。以見在生佛位中無虧缺故。始終不易者。豎說也。以過去未來無改易故。前約多人同時說。此約一人異時說。雖一多同異橫豎別論。皆顯真如平等之義。
二種等者。謂如實空如實不空之二也。空謂不與妄染相應。不空謂具性功德。今如后義。故下文云。所言不空者。以顯法體空無妄故。即是真心常恒不變。凈法滿足則名不空。不異等者。謂一一德相即是體性。故不異也。非謂藏為能具德為所具故。有性言故下文云。具足如是過於河沙。不離不斷不異。不思議佛法不同生滅之相。定差別故。性相異故。可知見故。如水八德者。即阿耨池水。具八功德。一甘。二冷。二軟。四
【現代漢語翻譯】 現代漢語譯本：這些。上面的四種法則都以真如（Tathata，事物的真實本性）的本體作為所依賴的基礎。所以《華嚴經》（Avatamsaka Sutra）說：『未曾有一法得離於法性。』下面的經文說：『如是無漏無明種種業幻，皆同真如性相。』《楞嚴經》（Śūraṅgama Sūtra）說：『一切世界因果微塵因心成體。』既然作為一切的基礎，『體大』的名稱由此而建立。關於真如的平等性，是指真如的本性在一切法中，作為平等的本體。如同鏡子中的影像，不同於諸法原本是空性的，因為空性所以平等，如同鏡子中的影像。疏隨流等，是就染凈兩種意義來顯示不增不減。在經文中可以見到。因為本性不是染污或清凈的，所以染污和清凈都是空性的。因此下面總結上面的意義，染凈是就法的方面來說，始終是就時間來說。隨流是開始，反流是終結。下面的疏文中說以眾生為前，以佛為后，前後就是始終。或者這段話分別從橫向和縱向來說，來顯示平等的意義。染凈沒有虧損，是橫向來說的，因為在現在的眾生和佛的地位中沒有虧缺。始終沒有改變，是縱向來說的，因為過去和未來沒有改變。前面是就多人同時來說，這裡是就一人不同時來說。雖然一多、同異、橫豎分別討論，都是爲了顯示真如平等的意義。 兩種平等是指如實空和如實不空這兩種。空是指不與虛妄染污相應，不空是指具有本性的功德。現在是按照後面的意義，所以下面的經文說：『所言不空者，以顯法體空無妄故。』這就是真心常恒不變，清凈的法圓滿就叫做不空。不異等，是指每一個德相就是本體的性質，所以沒有差異。不是說藏是能具有德，德是被具有的。因為有『性』這個詞，所以下面的經文說：『具足如是過於恒河沙，不離、不斷、不異、不可思議的佛法，不同於生滅的相，』因為定和差別，性質和相貌不同，可以知道和見到。如同水有八種功德，就是阿耨池（Anavatapta，無熱惱池）的水，具有八種功德：一甘，二冷，三軟，四...
【English Translation】 English version: These. The above four dharmas all rely on the substance of Tathata (the true nature of things) as their foundation. Therefore, the Avatamsaka Sutra says, 'There has never been a single dharma that can be separated from the Dharma-nature.' The following text says, 'Such undefiled ignorance, various karmic illusions, are all the same in nature and characteristics as Tathata.' The Śūraṅgama Sūtra says, 'All worlds, causes and effects, infinitesimal dust particles, are formed by the mind.' Since it is the basis of everything, the name 'Great in Substance' is established from this. Regarding the equality of Tathata, it means that the nature of Tathata, in all dharmas, serves as the equal substance. Like images in a mirror, it is not the same as the original emptiness of all dharmas; because of emptiness, it is equal, like images in a mirror. 'Following the flow' and so on, refers to showing non-increase and non-decrease in terms of the two meanings of defilement and purity. It can be seen in the text. Because the nature is neither defiled nor pure, both defilement and purity are empty. Therefore, the following concludes the above meaning; defilement and purity are in terms of dharma, beginning and end are in terms of time. 'Following the flow' is the beginning, 'reversing the flow' is the end. The following commentary says that sentient beings are the beginning, and the Buddha is the end; beginning and end are the same as beginning and end. Or this passage speaks separately from the horizontal and vertical perspectives, to show the meaning of equality. 'Defilement and purity are not lacking' is speaking horizontally, because there is no deficiency in the current position of sentient beings and Buddhas. 'Beginning and end do not change' is speaking vertically, because the past and future do not change. The former speaks of many people at the same time, while this speaks of one person at different times. Although one and many, same and different, horizontal and vertical are discussed separately, all are to show the meaning of the equality of Tathata. The two kinds of equality refer to the two kinds of 'suchness emptiness' and 'suchness non-emptiness'. 'Emptiness' means not corresponding to false defilements, 'non-emptiness' means possessing the merits of the nature. Now it is according to the latter meaning, so the following text says, 'What is meant by 'non-emptiness' is to show that the substance of the Dharma is empty and without falsehood.' This is the true mind, constant and unchanging, and the perfection of pure dharmas is called non-emptiness. 'Not different' and so on, means that each and every virtuous characteristic is the nature of the substance, so there is no difference. It is not that the storehouse is able to possess virtues, and virtues are what is possessed. Because there is the word 'nature', the following text says, 'Complete with such qualities exceeding the sands of the Ganges, not separate, not discontinuous, not different, inconceivable Buddha-dharmas, not the same as the characteristics of arising and ceasing,' because of determination and difference, the nature and characteristics are different, can be known and seen. Like water having eight virtues, that is, the water of Anavatapta (lake without heat), possessing eight virtues: one sweet, two cold, three soft, four...
輕。五清。六不臭。七飲不傷喉。八不傷腹。不異之義。合法可知。
三用大疏二。初釋文。隨染業行者。謂隨彼彼染幻眾生。起利他行。即是如來不思議業。故云業行。若將隨染門中反染之業行。為此用大者。恐非文意。以彼但是能顯之凈法。未可便將為所顯故。學者詳之。報身即三賢已上之所見者。化身即二乘十信已下之所見者。粗即化身隨類各應。各見不同。非受樂相故。細者報體平等佛身。身有無量色。色有無量相好。所住依果亦復無量。種種莊嚴具足樂相故。世善者。謂有漏熏習善根力故。起十善等。此但有漏不逾人天故名世也。出也者。令厭生死樂求涅槃。此皆無漏。超過三界故言出世也。于中雖通三乘。究竟唯以一乘而得滅度。下文用大廣顯其相。
疏何故下二通妨牃難可知。以不下正釋。若善因果內順真如外治諸惡。此法若起從因至果。能感勝處故。得名為真如凈用。以從真如內熏所起報化二用所發。今茲用大宜發此法。若不善因果內違真理。外被善治。此法若起。從因至果能感苦處。何名凈用。以從不覺所生塵勞發現故。故此文中不言不善也。若爾下轉難可知。釋云下重釋。雖是惡法。以是不覺迷真所成。所成之法不離真體。如水起波不離濕性故。下文云。以依真如法故。有于無明。
【現代漢語翻譯】 現代漢語譯本：輕。五清。六不臭。七飲不傷喉。八不傷腹。不異之義。合法可知。
三用大疏二。初釋文。隨染業行者。謂隨彼彼染幻眾生，起利他行。即是如來（Tathagata，如來）不思議業。故云業行。若將隨染門中反染之業行，為此用大者，恐非文意。以彼但是能顯之凈法，未可便將為所顯故。學者詳之。報身（Sambhogakaya，報身）即三賢已上之所見者。化身（Nirmanakaya，化身）即二乘十信已下之所見者。粗即化身隨類各應，各見不同，非受樂相故。細者報體平等佛身，身有無量，有無量相好，所住依果亦復無量，種種莊嚴具足樂相故。世善者，謂有漏熏習善根力故，起十善等。此但有漏不逾人天故名世也。出也者，令厭生死樂求涅槃（Nirvana，涅槃）。此皆無漏，超過三界故言出世也。于中雖通三乘，究竟唯以一乘而得滅度。下文用大廣顯其相。
疏何故下二通妨牃難可知。以不下正釋。若善因果內順真如（Tathata，真如），外治諸惡。此法若起從因至果，能感勝處故，得名為真如凈用。以從真如內熏所起報化二用所發。今茲用大宜發此法。若不善因果內違真理，外被善治。此法若起，從因至果能感苦處。何名凈用。以從不覺所生塵勞發現故。故此文中不言不善也。若爾下轉難可知。釋云下重釋。雖是惡法，以是不覺迷真所成，所成之法不離真體。如水起波不離濕性故。下文云。以依真如法故。有于無明（Avidya，無明）。
【English Translation】 English version: Light. Five pure. Six not smelly. Seven drinking does not hurt the throat. Eight does not hurt the abdomen. The meaning of 'not different'. Can be known legally.
Three uses of the great commentary, part two. First, explain the text. 'Those who follow defiled karma' refers to following those defiled and illusory beings, and engaging in altruistic actions. This is the inconceivable karma of the Tathagata (如來). Therefore, it is called 'karma practice'. If the karma practice of reversing defilement within the gate of following defilement is taken as this 'great use', it may not be the meaning of the text. Because that is only the pure dharma that can reveal, it cannot be readily taken as what is revealed. Scholars should consider this carefully. The Sambhogakaya (報身) is what is seen by those above the Three Sages. The Nirmanakaya (化身) is what is seen by those below the Two Vehicles and the Ten Faiths. The coarse is the Nirmanakaya, responding to each category accordingly, with different views, and not experiencing the aspect of joy. The subtle is the equal Buddha-body of the Sambhogakaya, the body has immeasurable *, * has immeasurable characteristics and virtues, and the dependent result of dwelling is also immeasurable, with various adornments and complete aspects of joy. 'Worldly good' refers to arising of the ten good deeds, etc., due to the power of the leaky conditioned roots of goodness. This is only leaky and does not exceed the realms of humans and gods, hence it is called 'worldly'. 'Going out' means causing one to be weary of birth and death and to joyfully seek Nirvana (涅槃). These are all without outflows, exceeding the Three Realms, hence it is called 'transcendental'. Although it is accessible to the Three Vehicles, ultimately only with the One Vehicle can one attain extinction. The following text uses the great commentary to extensively reveal its aspects.
The commentary asks 'Why?' The following two sections address obstacles and difficulties that can be understood. 'Because' below is the correct explanation. If good causes and effects accord internally with Tathata (真如) and externally subdue all evils, if this dharma arises from cause to effect, it can bring about superior states, hence it is named the pure use of Tathata. Because it arises from the internal perfuming of Tathata, it is manifested by the two uses of the Sambhogakaya and Nirmanakaya. Now, this great use should give rise to this dharma. If unwholesome causes and effects contradict the truth internally and are externally subdued by goodness, if this dharma arises, from cause to effect it can bring about suffering states. Why is it called pure use? Because it arises from the dust and toil produced by non-awakening. Therefore, this text does not mention unwholesome. 'If so' below is a transformation of the difficulty that can be understood. The explanation below repeats the explanation. Although it is an evil dharma, it is formed by non-awakening and delusion of the truth. The dharma that is formed is not separate from the true essence, just as waves arising from water are not separate from the wet nature. The following text says, 'Because it relies on the dharma of Tathata, there is ignorance (無明).'
又云。依覺故迷。若離覺。性則無不覺。以違下結成前義可知。然此用大正是果上二身。如下具說。今疏以善為用者。乃是旁義。亦即以所生顯能生也。然論不言滅惡者。以善起必惡滅故。
標果望因者。諸佛即果。本即是因。以諸如來本所修行因地之時。無別所乘之法。唯以此心為其所乘。而至究竟。
舉因望果。在文可見。此中如來並前諸佛。皆約自受用報身所辨。非謂應化知之以成運者。運即是乘二義無別。但文變耳。或可二義不同。謂乘以運載為義。今前段約佛本乘。方有載義故。疏云。以解乘。今文約從因至果運義始彰故。論云。到如來地。疏云。以成運也。然佛是已乘菩薩是當乘今乘。于中皆含自運運他之義。即始下出能所乘體也。始覺為能乘者。即前佛與菩薩也。雖滿分不同。俱屬始覺能乘智也。本覺為所乘者。若約今文。即前一心法為所乘。以對始故言本覺也。若約三大。言之則用大為能乘體相。二大為所乘。然用即始覺體。相即大覺。大即是乘。持業釋也。乘大性者。但證本覺是乘之大性。或雙證本始也。由是前來標宗。但言法義不別言乘。今但次於三大言之。亦不別舉題目。解釋分中意亦如是。
解釋分者。前雖義宗略立。理趣未詳。若不解以廣文幽旨。如何開釋。此令生解
【現代漢語翻譯】 又說，依賴覺悟而產生迷惑。如果離開覺悟的自性，那麼就不會有不覺悟的狀態。因為這與下文總結前文含義相違背，這是可以理解的。然而，這裡所說的『用大』（yòng dà，指如來藏的妙用）實際上是果位上的自受用報身和他受用報身，如下文將詳細說明。現在疏文中以『善』為『用』，這只是旁義，也就是通過所生之法來顯現能生之法。然而，《起信論》中沒有提到滅除惡業，是因為善念生起時，惡業自然消滅。
標明果位以期望因地修行，諸佛（zhū fó，Buddhas）是果位，本（běn，本覺）是因地。因為諸如來（zhū rú lái，Tathagatas）最初修行因地時，沒有其他可乘之法，唯有此心（cǐ xīn，指一心）是他們所乘之法，最終達到究竟的果位。
舉出因地修行以期望果位，這在經文中可以見到。這裡所說的如來（rú lái，Tathagata）和前面的諸佛（zhū fó，Buddhas），都是就自受用報身（zì shòu yòng bào shēn，self-enjoyment reward body）而言的，而不是指應化身（yìng huà shēn，response body），要知道這是爲了成就運載的作用。運（yùn，運載）就是乘（chéng，乘載），二者的含義沒有區別，只是文字表達不同而已。或者說，這兩種含義可能不同，乘（chéng，乘載）是以運載為意義，現在前一段經文是就佛（fó，Buddha）最初所乘之法而言，所以才有運載的意義。疏文中說：『用來解釋乘（chéng，乘載）』。現在經文是就從因地到果位的運載意義才開始顯現，所以《起信論》中說：『到達如來地（rú lái dì，Tathagata stage）』。疏文中說：『用來成就運載』。然而，佛（fó，Buddha）是已經乘載的，菩薩（pú sà，Bodhisattva）是應當乘載的，現在正在乘載。其中都包含著自己運載和運載他人的意義。即從『始』（shǐ，始覺）以下，說明能乘和所乘的本體。始覺（shǐ jué，initial enlightenment）是能乘的，也就是前面的佛（fó，Buddha）和菩薩（pú sà，Bodhisattva）。雖然圓滿的程度不同，但都屬於始覺（shǐ jué，initial enlightenment）的能乘智慧。本覺（běn jué，original enlightenment）是所乘的，如果就現在的經文而言，就是前面的一心法（yī xīn fǎ，one mind dharma）是所乘的，因為與始覺（shǐ jué，initial enlightenment）相對而言，所以說是本覺（běn jué，original enlightenment）。如果就三大（sān dà，three greatnesses）而言，那麼用大（yòng dà，greatness of function）是能乘的本體，體相大（tǐ xiàng dà，greatness of essence and attributes）和業大（yè dà，greatness of activity）是所乘的。然而，用（yòng，function）就是始覺（shǐ jué，initial enlightenment）的本體，相（xiàng，attributes）就是大覺（dà jué，great enlightenment）。大（dà，greatness）就是乘（chéng，乘載），這是持業釋。乘大性（chéng dà xìng，riding on the great nature）是指證得本覺（běn jué，original enlightenment）就是乘（chéng，乘載）的偉大自性，或者同時證得本覺（běn jué，original enlightenment）和始覺（shǐ jué，initial enlightenment）。因此，前面標明宗旨時，只說法義（fǎ yì，dharma meaning），沒有特別說乘（chéng，乘載）。現在只是在三大（sān dà，three greatnesses）之後提到它，也沒有單獨列出題目，解釋部分中的意思也是如此。
解釋部分，前面雖然已經大致確立了義理的宗旨，但理趣還沒有詳細說明。如果不通過廣泛的經文來解釋深奧的旨意，又如何開示解釋，從而使人生起理解呢？
【English Translation】 It is also said that delusion arises because of reliance on enlightenment. If one departs from the nature of enlightenment, then there would be no non-enlightenment. This is understandable because it contradicts the following summary of the previous meaning. However, the 'Great Function' (yòng dà, yong da, the wonderful function of the Tathagatagarbha) mentioned here is actually the self-enjoyment reward body and other-enjoyment reward body on the fruition stage, as will be explained in detail below. Now, the commentary uses 'goodness' as 'function,' which is only a side meaning, that is, using the produced dharma to reveal the producing dharma. However, the Awakening of Faith does not mention eliminating evil because when good thoughts arise, evil karma naturally disappears.
Indicating the fruition stage to expect the causal practice, the Buddhas (zhū fó, Buddhas) are the fruition stage, and the Original (běn, ben, Original Enlightenment) is the causal ground. Because when the Tathagatas (zhū rú lái, Tathagatas) initially practiced on the causal ground, there was no other dharma to ride on, only this mind (cǐ xīn, ci xin, the One Mind) was the dharma they rode on, and they eventually reached the ultimate fruition stage.
Citing the causal practice to expect the fruition stage, this can be seen in the scripture. The Tathagata (rú lái, Tathagata) mentioned here and the previous Buddhas (zhū fó, Buddhas) are all in terms of the self-enjoyment reward body (zì shòu yòng bào shēn, self-enjoyment reward body), not referring to the response body (yìng huà shēn, response body). Know that this is to accomplish the function of carrying. Carrying (yùn, yun, transporting) is riding (chéng, cheng, riding), and there is no difference in meaning between the two, only the wording is different. Or, these two meanings may be different. Riding (chéng, cheng, riding) is defined as carrying. Now, the previous passage is in terms of the dharma that the Buddha (fó, Buddha) initially rode on, so there is the meaning of carrying. The commentary says: 'Used to explain riding (chéng, cheng, riding).' Now the scripture is in terms of the meaning of carrying from the causal ground to the fruition stage that begins to manifest, so the Awakening of Faith says: 'Reaching the Tathagata stage (rú lái dì, Tathagata stage).' The commentary says: 'Used to accomplish carrying.' However, the Buddha (fó, Buddha) is already riding, the Bodhisattva (pú sà, Bodhisattva) is about to ride, and is now riding. Both contain the meaning of self-carrying and carrying others. That is, from 'initial' (shǐ, shi, initial enlightenment) below, explaining the substance of the carrier and the carried. Initial Enlightenment (shǐ jué, shi jue, initial enlightenment) is the carrier, which is the previous Buddha (fó, Buddha) and Bodhisattva (pú sà, Bodhisattva). Although the degree of perfection is different, they all belong to the wisdom of the carrier of Initial Enlightenment (shǐ jué, shi jue, initial enlightenment). Original Enlightenment (běn jué, ben jue, original enlightenment) is the carried. If in terms of the current scripture, it is the previous One Mind Dharma (yī xīn fǎ, yi xin fa, one mind dharma) that is the carried. Because it is in contrast to Initial Enlightenment (shǐ jué, shi jue, initial enlightenment), it is called Original Enlightenment (běn jué, ben jue, original enlightenment). If in terms of the Three Greatnesses (sān dà, san da, three greatnesses), then the Great Function (yòng dà, yong da, greatness of function) is the substance of the carrier, and the Great Essence and Attributes (tǐ xiàng dà, ti xiang da, greatness of essence and attributes) and the Great Activity (yè dà, ye da, greatness of activity) are the carried. However, Function (yòng, yong, function) is the substance of Initial Enlightenment (shǐ jué, shi jue, initial enlightenment), and Attributes (xiàng, xiang, attributes) is Great Enlightenment (dà jué, da jue, great enlightenment). Greatness (dà, da, greatness) is Riding (chéng, cheng, riding), which is a possessive compound. Riding the Great Nature (chéng dà xìng, cheng da xing, riding on the great nature) refers to realizing that Original Enlightenment (běn jué, ben jue, original enlightenment) is the great nature of Riding (chéng, cheng, riding), or simultaneously realizing Original Enlightenment (běn jué, ben jue, original enlightenment) and Initial Enlightenment (shǐ jué, shi jue, initial enlightenment). Therefore, when indicating the purpose earlier, only the Dharma Meaning (fǎ yì, fa yi, dharma meaning) was mentioned, without specifically mentioning Riding (chéng, cheng, riding). Now it is only mentioned after the Three Greatnesses (sān dà, san da, three greatnesses), and no separate title is listed, and the meaning in the explanation section is also the same.
The explanation section, although the purpose of the doctrine has been roughly established earlier, the rational interest has not been explained in detail. If the profound meaning is not explained through extensive scriptures, how can it be opened up and explained, so as to generate understanding?
已見前文。故有此分。
微列中疏所立等者。即前分中所立一心法二門三大之義。彰顯開示令生正解。由是正義解。此即成正解也。遣異計者。非正道理。妄生計著為患頗深。固宜除滌。趣正等者。發心趣道。行相差別升降不同。今當分別。令其修證無惑混濫也。斯乃正義顯示令解。邪執對治令遣。道相分別令行。又正義為能治。邪執為所治。正義為所趣。道相為能趣。皆為正義。有後二文也。
釋上等者。謂釋前分之中。所言法者。謂眾生心。是心即攝一切世間出世間法。開門中論二門者。謂一心上有其二義。義具能通出入。故目之為門。能通者。謂真如生滅互相通故。又此二門通一心故。通一心者。正是此段以一一門。皆言心故。互相通者。以真如門有隨緣故。通於生滅生。滅門有體空故。通至真如也。出入義者。謂眾生迷惑流轉。即出真如門入生滅門。若覺悟修證。即出生滅門。入真如門。既成道已。即卻出真如門。入生滅門開悟眾生。能事既畢息化歸真。即卻出生滅門。入真如門安住秘藏也。
疏二。初釋一心具二門。又二。初標也。一如來藏者。以二義不分。故云一也。若例言之。即染凈凡聖空有理事等。皆一也。此之一義為顯不二。強名為一。非是數法故。經云。一亦不為一。為離諸
{ "translations": [ "現代漢語譯本：\n已閱前文，故有此分（指《大乘起信論》的這一部分）。\n\n『微列中疏所立等者』，即是前面部分所闡述的一心、法、二門、三大之義。彰顯開示，使眾生生起正確的理解。由此產生正義的理解，這便是成就正確的理解。『遣異計者』，指那些非正當的道理。妄生計較執著，為害極深，所以應當去除滌盪。『趣正等者』，指發心趨向正道，其行持的差別、升進和退墮各有不同，現在應當分別說明，使修證之人不至於迷惑混淆。這便是正義的顯示使人理解，邪見的對治使人去除，道相的分別使人修行。而且，正義是能治療者，邪執是所被治療者；正義是所趨向的目標，道相是能趨向的方法。都爲了正義，所以有後面的兩段文字。\n\n解釋『上等者』，是指解釋前面部分之中，所說的『法』，指的是眾生心。這個心就包含了一切世間法和出世間法。開門中論二門，指的是一心之上具有兩種意義。這兩種意義具備能夠通達出入的作用，所以稱之為『門』。能夠通達，指的是真如和生滅互相通達。而且，這兩個門通達一心。通達一心，正是這段文字中每一門都說的是心。互相通達，是因為真如門具有隨緣的作用，所以通達生滅；生滅門具有體空的作用，所以通達真如。出入的意義，指的是眾生迷惑流轉，就是出真如門而入生滅門；如果覺悟修證，就是出生滅門而入真如門。已經成就佛道之後，就是又出真如門而入生滅門，開悟眾生。度化眾生的事情完畢之後，息滅化跡而歸於真如，就是又出生滅門而入真如門，安住在秘藏之中。\n\n疏解二門。首先解釋一心具有二門。又分為兩部分。首先是標示。『一如來藏者』，因為兩種意義不分離，所以說『一』。如果類比來說，就是染和凈、凡和聖、空和有、理和事等等，都是『一』。這個『一』的意義是爲了顯示不二，勉強稱之為『一』，不是數量上的『一』。所以經中說：『一亦不為一，為離諸』" , "english_translations": [ "English version:\nHaving seen the previous text, hence this section (referring to this part of the Awakening of Faith in the Mahayana).\n\n'What is established in the subtle and detailed commentary', refers to the meaning of One Mind, Dharma, Two Aspects, and Three Greatnesses established in the previous section. To clearly reveal and explain, enabling sentient beings to generate correct understanding. From this arises the understanding of the correct meaning, which is the accomplishment of correct understanding. 'To dispel heterodox views', refers to those incorrect principles. Vainly generating calculation and attachment is extremely harmful, so it should be removed and cleansed. 'To approach the correct, etc.', refers to generating the aspiration to approach the path, with differences in practice, advancement, and decline. Now, these should be explained separately, so that those who cultivate and realize will not be confused. This is the display of the correct meaning to enable understanding, the counteracting of wrong views to enable removal, and the distinguishing of the aspects of the path to enable practice. Moreover, the correct meaning is the curer, and wrong views are what are being cured; the correct meaning is the goal to be approached, and the aspects of the path are the means to approach it. All are for the sake of the correct meaning, hence the following two passages.\n\nExplaining 'the above, etc.', refers to explaining within the previous section, what is said about 'Dharma', which refers to the minds of sentient beings. This mind encompasses all mundane and supramundane dharmas. Discussing the Two Aspects in the opening section, refers to the fact that the One Mind possesses two meanings. These two meanings possess the function of being able to penetrate going out and coming in, so they are called 'Aspects'. Being able to penetrate, refers to the fact that True Thusness (Tathagatagarbha) and arising and ceasing mutually penetrate. Moreover, these two aspects penetrate the One Mind. Penetrating the One Mind, is precisely because each aspect in this passage speaks of the mind. Mutually penetrating, is because the True Thusness aspect has the function of following conditions, so it penetrates arising and ceasing; the arising and ceasing aspect has the function of being empty in essence, so it penetrates True Thusness. The meaning of going out and coming in, refers to sentient beings being deluded and transmigrating, which is going out of the True Thusness aspect and entering the arising and ceasing aspect; if they awaken and cultivate, it is going out of the arising and ceasing aspect and entering the True Thusness aspect. After having attained Buddhahood, it is again going out of the True Thusness aspect and entering the arising and ceasing aspect, enlightening sentient beings. After the work of saving sentient beings is completed, ceasing the traces of transformation and returning to True Thusness, it is again going out of the arising and ceasing aspect and entering the True Thusness aspect, abiding in the secret treasury.\n\nCommentary on the two aspects. First, explain that the One Mind possesses two aspects. Again, divided into two parts. First is the indication. 'One Tathagatagarbha', because the two meanings are not separate, so it is called 'One'. If we make an analogy, it is like defilement and purity, the mundane and the sacred, emptiness and existence, principle and phenomena, etc., all are 'One'. The meaning of this 'One' is to show non-duality, and is called 'One' for the sake of convenience, it is not a numerical 'One'. Therefore, the sutra says: 'One is also not one, because it is apart from all.'" ] }
數故。
疏一約下二釋中二。初真如門又二。今初正釋。約體等標立也。非染下釋上絕相。以顯一體。謂染凈生滅動轉等。皆屬於相。表此俱無故言非也。平等下約體以結平等。約豎結以無高下。故如經云。是法平等無有高下。一味約喻結。猶如大海同一鹹味。性無差別約橫結。凈名經云。一切眾生皆如也。一切法亦如也。眾聖賢亦如也。至於彌勒亦如也。又平等一味絕相也。性無差別約體也。故云約體絕義相。
眾生下二引證。此正引前。段凈名經文。彼文之後。乃云。諸佛知一切眾生畢竟寂滅即涅槃相不復更滅等。今疏取意。故文少異。下皆如此。
疏二隨下生滅門中三。今初正解隨緣等標立也。謂隨下釋。謂以無明熏真如。起妄心妄境。成一切染法。真如熏無明。滅妄心妄境。成諸凈法。廣如下釋。染凈雖成下釋妨。或曰。既隨熏動。云何復說眾生如耶。故此釋之。正於動時動處。元來不動明。非相不動故言性。顯非暫不動故言恒也。或曰。性既不動。如何能成染凈。故云。正由不動能成染凈。斯則反成上義。謂若性自動同生滅相。即當時滅不能自立。尚不自立。將何成於染凈。實由不動故能成也。
是故不動下二結指。謂以隨熏動時性未嘗變故。得生滅門中有真如也。故云。不動亦
【現代漢語翻譯】 現代漢語譯本： 數故。
疏一約下二釋中二。初真如門又二。今初正釋。約體等標立也。非染下釋上絕相。以顯一體。謂染凈生滅動轉等。皆屬於相。表此俱無故言非也。平等下約體以結平等。約豎結以無高下。故如經云。是法平等無有高下。一味約喻結。猶如大海同一鹹味。性無差別約橫結。凈名經云。一切眾生皆如也。一切法亦如也。眾聖賢亦如也。至於彌勒亦如也。又平等一味絕相也。性無差別約體也。故云約體絕義相。
眾生下二引證。此正引前。段凈名經文。彼文之後。乃云。諸佛知一切眾生畢竟寂滅即涅槃相不復更滅等。今疏取意。故文少異。下皆如此。
疏二隨下生滅門中三。今初正解隨緣等標立也。謂隨下釋。謂以無明（avidya）熏真如（Tathata），起妄心妄境。成一切染法。真如（Tathata）熏無明（avidya），滅妄心妄境。成諸凈法。廣如下釋。染凈雖成下釋妨。或曰。既隨熏動。云何復說眾生如耶。故此釋之。正於動時動處。元來不動明。非相不動故言性。顯非暫不動故言恒也。或曰。性既不動。如何能成染凈。故云。正由不動能成染凈。斯則反成上義。謂若性自動同生滅相。即當時滅不能自立。尚不自立。將何成於染凈。實由不動故能成也。
是故不動下二結指。謂以隨熏動時性未嘗變故。得生滅門中有真如（Tathata）也。故云。不動亦
【English Translation】 English version: The reason for numbers.
Commentary 1: Regarding the following two explanations, the first is about the True Thusness (Tathata) gate, which is further divided into two. Now, the first part is the direct explanation. 'Based on the essence,' etc., establishes the topic. 'Not tainted,' etc., explains the above, severing characteristics to reveal the one essence. It means that defilement, purity, arising, ceasing, movement, and transformation all belong to characteristics. It indicates that all these are absent, hence the term 'not.' 'Equality' below uses the essence to conclude equality, vertically concluding that there is no high or low. Therefore, as the sutra says, 'This Dharma is equal, without high or low.' 'One flavor' concludes with a metaphor, like the great ocean having one salty taste. 'No difference in nature' concludes horizontally. The Vimalakirti Sutra says, 'All sentient beings are thus. All dharmas are also thus. All sages are also thus. Even Maitreya is also thus.' Furthermore, equality and one flavor sever characteristics. 'No difference in nature' refers to the essence. Therefore, it is said to sever the meaning of characteristics based on the essence.
'Sentient beings' below is the second part, citing evidence. This directly cites the previous section of the Vimalakirti Sutra. After that passage, it says, 'All Buddhas know that all sentient beings ultimately attain stillness and extinction, which is the characteristic of Nirvana, and there is no further extinction,' etc. Now, the commentary takes the meaning, so the wording is slightly different. The following are all like this.
Commentary 2: Regarding the following three parts within the gate of arising and ceasing, the first part is the direct explanation. 'Following conditions,' etc., establishes the topic. 'It means that following,' etc., explains. It means that with ignorance (avidya)熏 (fumigating) True Thusness (Tathata), false minds and false realms arise, forming all defiled dharmas. True Thusness (Tathata)熏 (fumigating) ignorance (avidya), extinguishing false minds and false realms, forming all pure dharmas. The detailed explanation is below. 'Although defilement and purity are formed,' etc., explains the objection. Someone might say, 'Since it follows熏 (fumigating) and moves, how can it be said that sentient beings are thus?' Therefore, this explains it. Precisely at the time and place of movement, the original, unmoving clarity is revealed. Because it is not the characteristic of non-movement, it is called nature. To show that it is not temporarily unmoving, it is called constant. Someone might say, 'Since the nature is unmoving, how can it form defilement and purity?' Therefore, it says, 'Precisely because of non-movement, it can form defilement and purity.' This reverses the above meaning. It means that if the nature moves automatically, it would be like the characteristic of arising and ceasing, and it would be extinguished at that time and unable to establish itself. Unable to establish itself, how could it form defilement and purity? In reality, it is because of non-movement that it can form them.
'Therefore, unmoving' below is the second part, concluding and pointing out. It means that because the nature never changes when following熏 (fumigating) and moving, True Thusness (Tathata) is obtained within the gate of arising and ceasing. Therefore, it says, 'Unmoving also.'
在動門。若真如門中。則未必有生滅。生滅門中則必有真如。以生滅藉真如。真如不藉生滅故。略如前釋。廣在下文。是故下指文。本覺者。即生滅門。初云。此識有二種義。能攝一切法生一切法。云何為二。一者覺義。二者不覺義等。即彼覺義便是生滅門中真如。名為不動。但以至此門中。別約形待義邊易名為覺。上文等者。即立義分中雲。是心生滅因緣相。能示摩訶衍自體相用故。彼之自體亦即生滅門中真如也。此上兩段正是動中有不動義。
勝鬘下三引證。通證隨熏動轉。動中有不動義。不染而染。即真如成生滅。染而不染。即動中有不動。如來藏即真如。無明七識即生滅阿梨耶識。即上二和合也。謂真如隨緣成梨耶識。以成識故。與無明共俱亦可如來藏即是梨耶。但以通相別相而異。故云。如來藏名阿梨耶識。故經云。佛說如來藏以為阿賴耶。惡慧不能知藏即賴耶識。亦云。如金與指環。展轉無差別。大海如梨耶。波如無明七識。水即如來藏以從無始時來真妄和合。未曾舍離。故云。常無斷絕。如來藏者。即所熏之凈性。虛偽惡習即能熏之染幻。識藏即所成梨耶也。為善不善因者。謂此性隨善緣。起諸善法。性即為善因隨不善緣起諸不善法性。即為不善因。隨善受樂性在其中。隨惡受苦性亦在中。故云
【現代漢語翻譯】 現代漢語譯本： 在動門中。如果在真如門中，那麼未必有生滅；在生滅門中，則必定有真如。因為生滅依仗真如，而真如不依仗生滅。大致如前面的解釋，詳細的在下文。所以下文有所指。本覺，就是生滅門。開始說：『這個識有兩種含義，能夠攝取一切法，產生一切法。』什麼是二？一是覺義，二是不覺義等等。那覺義就是生滅門中的真如，名為不動。只是到了這個門中，從相對待的角度來說，換個名稱叫做覺。上文等等，就是立義分中說：『是心生滅的因緣相，能夠顯示摩訶衍（Mahayana，大乘）的自體相用。』那自體也就是生滅門中的真如。以上兩段正是動中有不動的含義。
勝鬘（Srimala，人名）下面的三段引證，普遍證明隨著熏習而動轉，動中有不動的含義。不染而成染，就是真如成為生滅；染而不染，就是動中有不動。如來藏（Tathagatagarbha，如來藏）就是真如，無明七識就是生滅阿梨耶識（Alaya-vijnana，阿賴耶識），就是上面二者的和合。所謂真如隨著因緣成為阿梨耶識，因為成為識的緣故，與無明共同存在。也可以說如來藏就是阿梨耶識，只是從普遍相和個別相的角度來說有所不同。所以說：『如來藏名為阿梨耶識。』所以經中說：『佛說如來藏以為阿賴耶，惡慧不能知藏即賴耶識。』也說：『如金與指環，展轉無差別。大海如梨耶，波如無明七識，水即如來藏。』因為從無始以來，真妄和合，未曾舍離。所以說：『常無斷絕。』如來藏，就是所熏習的清凈本性；虛偽惡習，就是能熏習的染污幻象；識藏，就是所成就的阿梨耶識。作為善與不善的因，是指這種本性隨著善的因緣，生起各種善法，這種本性就是善因；隨著不善的因緣，生起各種不善法，這種本性就是不善因；隨著善而感受快樂，這種本性就在其中；隨著惡而感受痛苦，這種本性也在其中。所以說
【English Translation】 English version: In the realm of movement. If in the realm of True Thusness (真如, Zhenru), then there may not necessarily be arising and ceasing; in the realm of arising and ceasing, there must be True Thusness. Because arising and ceasing rely on True Thusness, while True Thusness does not rely on arising and ceasing. Briefly as explained before, extensively in the following text. Therefore, the following text refers to it. Original enlightenment (本覺, Benjue) is the realm of arising and ceasing. It initially says: 'This consciousness has two meanings, capable of encompassing all dharmas and generating all dharmas.' What are the two? One is the meaning of awakening, and the other is the meaning of non-awakening, etc. That meaning of awakening is the True Thusness in the realm of arising and ceasing, called immovability. But upon reaching this realm, from the perspective of relative dependence, it is renamed awakening. The 'etc.' in the preceding text refers to what is said in the section on establishing meaning: 'The causal conditions of the arising and ceasing of this mind can reveal the self-nature, characteristics, and functions of Mahayana (摩訶衍, Mahayana).' That self-nature is also the True Thusness in the realm of arising and ceasing. The above two paragraphs precisely convey the meaning of immovability within movement.
The three citations below from the Srimala (勝鬘, Srimala) universally prove that following the influence of conditioning, there is movement and transformation, and that there is immovability within movement. Not being stained yet becoming stained means that True Thusness becomes arising and ceasing; being stained yet not being stained means that there is immovability within movement. The Tathagatagarbha (如來藏, Tathagatagarbha) is True Thusness, and the seven consciousnesses of ignorance are the Alaya-vijnana (阿梨耶識, Alaya-vijnana) of arising and ceasing, which is the combination of the above two. It is said that True Thusness becomes the Alaya-vijnana according to conditions, and because it becomes consciousness, it coexists with ignorance. It can also be said that the Tathagatagarbha is the Alaya-vijnana, but they differ in terms of general and specific characteristics. Therefore, it is said: 'The Tathagatagarbha is named Alaya-vijnana.' Therefore, the sutra says: 'The Buddha spoke of the Tathagatagarbha as the Alaya, but those with evil wisdom cannot know that the storehouse is the Alaya-vijnana.' It also says: 'Like gold and a finger ring, there is no difference in their transformation. The great ocean is like the Alaya, the waves are like the seven consciousnesses of ignorance, and the water is the Tathagatagarbha.' Because from beginningless time, truth and delusion have been combined and never separated. Therefore, it is said: 'Constantly without interruption.' The Tathagatagarbha is the pure nature that is conditioned; false and evil habits are the defiled illusions that can condition; the storehouse of consciousness is the Alaya-vijnana that is accomplished. Being the cause of good and non-good means that this nature, following good conditions, gives rise to various good dharmas, and this nature is the good cause; following non-good conditions, it gives rise to various non-good dharmas, and this nature is the non-good cause; following good, it experiences happiness, and this nature is within it; following evil, it experiences suffering, and this nature is also within it. Therefore, it is said
與因俱。若生等者。循環諸趣生死無窮。藏性于中隨而遍受。而其體性未嘗去來故。經云生滅去來本如來藏。如技等者如人作戲變改服章。體是一人。初未曾易故。彼文云。心如工技兒。意如和技者。五識如音樂。受想觀技眾。如人弄師子。人入師子活。人出師子死。凈因無明時。當知亦如是。圭山云。樂人本是一形軀。乍作官人。乍作奴。名目服章。雖改異。始終奴主了無殊。此等下結指。如上所引。並說真如隨緣作。生滅動中有不動也。
疏然此下二攝二門歸一心也。舉體等者。謂真如舉體成生滅。生滅無性即真如。是故生滅現時。全真體現。真如顯時全生滅。顯舉一全收。故云融通。以融通故真無真相。妄無妄相。真妄相即一體無異。故云。際限不分。既而不分際限豈更存於體相。故云。莫二波水之喻。可以比知。無二處者。即此真妄融通之處。實性存焉。此之實性為諸法主。即是諸法中之實性也。又表非二邊故名中。離諸差別虛相故名實。此上二句是約中實。以解心也。故經有中實理心之言不同下約靈鑒以解心。謂虛空體亦無二邊。亦非差別虛相。然但昏鈍而無靈鑒。今此實性自在靈通。覺了不昧故云不同等。故祖師云。空寂體上自有本智。能知知之一字。眾妙之門。大抵意云。於一切染凈融通法中。
【現代漢語翻譯】 現代漢語譯本：與『因』（hetu）俱生。如果說有生等現象，那麼就會在各個輪迴（gati）中生死無窮。藏識（ālayavijñāna）的體性在其中隨之普遍承受，但其本體性質從未改變。所以經中說，『生滅去來本如來藏』（tathāgatagarbha）。如同技藝等，比如有人演戲，變換服裝，但本體還是同一個人，最初未曾改變。所以那段經文說：『心如工技兒，意如和技者，五識如音樂，受想觀技眾。如人弄師子，人入師子活，人出師子死，凈因無明時，當知亦如是。』圭山禪師說：『樂人本是一形軀，乍作官人，乍作奴。名目服章，雖改異，始終奴主了無殊。』這些以下總結指示，如上面所引用的，都說明真如（tathatā）隨緣而生滅，在動中有不動。疏解說，下面兩段經文將二門攝歸一心。『舉體』等，是指真如全體成為生滅，生滅沒有自性就是真如。因此，生滅顯現時，完全是真如的體現；真如顯現時，完全是生滅的體現。顯現和舉起一個，就全部收攝，所以說融通。因為融通的緣故，真沒有真的相狀，妄沒有妄的相狀，真妄相互即是一體沒有差異。所以說，『際限不分』。既然不分際限，哪裡還存在體相呢？所以說，『莫二波水之喻，可以比知』。『無二處』，就是指這真妄融通之處，實性（bhūtatathatā）存在於此。這實性是諸法之主，也就是諸法中的實性。又表示非二邊，所以名為『中』；遠離各種差別虛妄的相狀，所以名為『實』。以上兩句是約中實來解釋心。所以經中有『中實理心』的說法，不同於下面約靈鑒來解釋心。所謂虛空的體性也沒有二邊，也沒有差別虛妄的相狀，然而只是昏昧遲鈍而沒有靈鑒。現在這實性自在靈通，覺了而不昏昧，所以說『不同』等。所以祖師說：『空寂體上自有本智，能知知之一字，眾妙之門。』大概意思是說，在一切染凈融通的法中。 English version: Co-arising with 'hetu' (cause). If there are phenomena such as birth, then there will be endless cycles of birth and death in various 'gati' (realms of existence). The nature of 'ālayavijñāna' (storehouse consciousness) universally undergoes these experiences, yet its fundamental nature never changes. Therefore, the sutra says, 'Birth, extinction, coming, and going are fundamentally the 'tathāgatagarbha' (womb of the Thus-Come One).' Like skills and arts, such as a person acting in a play, changing costumes, but the essence is still the same person, never altered from the beginning. Therefore, that passage says: 'The mind is like a performing artist, the intention is like the one who harmonizes the skills, the five consciousnesses are like music, reception, thought, and observation are the audience watching the skills. Like a person playing with a lion, the person enters the lion alive, the person exits the lion dead, when pure cause is with ignorance, know that it is also like this.' Guishan Chan Master said: 'The musician is originally one body, sometimes acting as an official, sometimes as a servant. Although the names and costumes change, the master and servant are ultimately no different.' These below summarize and indicate, as quoted above, all explain that 'tathatā' (suchness) arises and ceases according to conditions, and within movement there is immobility. The commentary explains that the following two sections bring the two gates back to the one mind. 'Taking the whole body' etc., refers to 'tathatā' becoming the entirety of arising and ceasing, and arising and ceasing having no self-nature is 'tathatā'. Therefore, when arising and ceasing manifest, it is entirely the manifestation of 'tathatā'; when 'tathatā' manifests, it is entirely the manifestation of arising and ceasing. Manifesting and raising one, encompasses all, therefore it is said to be interpenetrating. Because of interpenetration, the true has no true appearance, the false has no false appearance, true and false are mutually identical, one body without difference. Therefore, it is said, 'boundaries are not divided.' Since boundaries are not divided, where do the body and appearance still exist? Therefore, it is said, 'The analogy of waves and water, can be used to understand.' 'No two places' refers to the place where true and false interpenetrate, 'bhūtatathatā' (true thusness) exists here. This 'bhūtatathatā' is the master of all dharmas, that is, the true nature within all dharmas. It also indicates non-duality, therefore it is called 'middle'; it is away from all differentiated and illusory appearances, therefore it is called 'true'. The above two sentences explain the mind in terms of the middle and the true. Therefore, the sutra has the saying 'middle and true principle of mind', which is different from explaining the mind in terms of spiritual awareness below. The nature of emptiness also has no duality, nor does it have differentiated and illusory appearances, but it is only dull and lacks spiritual awareness. Now this true nature is free and spiritually aware, awakened and not confused, therefore it is said 'different' etc. Therefore, the Patriarch said: 'On the body of empty stillness, there is inherent wisdom, the one word 'knowing' is the gate to all wonders.' The general idea is that, in all dharmas of purity and defilement that interpenetrate.
【English Translation】 Co-arising with 'hetu' (cause). If there are phenomena such as birth, then there will be endless cycles of birth and death in various 'gati' (realms of existence). The nature of 'ālayavijñāna' (storehouse consciousness) universally undergoes these experiences, yet its fundamental nature never changes. Therefore, the sutra says, 'Birth, extinction, coming, and going are fundamentally the 'tathāgatagarbha' (womb of the Thus-Come One).' Like skills and arts, such as a person acting in a play, changing costumes, but the essence is still the same person, never altered from the beginning. Therefore, that passage says: 'The mind is like a performing artist, the intention is like the one who harmonizes the skills, the five consciousnesses are like music, reception, thought, and observation are the audience watching the skills. Like a person playing with a lion, the person enters the lion alive, the person exits the lion dead, when pure cause is with ignorance, know that it is also like this.' Guishan Chan Master said: 'The musician is originally one body, sometimes acting as an official, sometimes as a servant. Although the names and costumes change, the master and servant are ultimately no different.' These below summarize and indicate, as quoted above, all explain that 'tathatā' (suchness) arises and ceases according to conditions, and within movement there is immobility. The commentary explains that the following two sections bring the two gates back to the one mind. 'Taking the whole body' etc., refers to 'tathatā' becoming the entirety of arising and ceasing, and arising and ceasing having no self-nature is 'tathatā'. Therefore, when arising and ceasing manifest, it is entirely the manifestation of 'tathatā'; when 'tathatā' manifests, it is entirely the manifestation of arising and ceasing. Manifesting and raising one, encompasses all, therefore it is said to be interpenetrating. Because of interpenetration, the true has no true appearance, the false has no false appearance, true and false are mutually identical, one body without difference. Therefore, it is said, 'boundaries are not divided.' Since boundaries are not divided, where do the body and appearance still exist? Therefore, it is said, 'The analogy of waves and water, can be used to understand.' 'No two places' refers to the place where true and false interpenetrate, 'bhūtatathatā' (true thusness) exists here. This 'bhūtatathatā' is the master of all dharmas, that is, the true nature within all dharmas. It also indicates non-duality, therefore it is called 'middle'; it is away from all differentiated and illusory appearances, therefore it is called 'true'. The above two sentences explain the mind in terms of the middle and the true. Therefore, the sutra has the saying 'middle and true principle of mind', which is different from explaining the mind in terms of spiritual awareness below. The nature of emptiness also has no duality, nor does it have differentiated and illusory appearances, but it is only dull and lacks spiritual awareness. Now this true nature is free and spiritually aware, awakened and not confused, therefore it is said 'different' etc. Therefore, the Patriarch said: 'On the body of empty stillness, there is inherent wisdom, the one word 'knowing' is the gate to all wonders.' The general idea is that, in all dharmas of purity and defilement that interpenetrate.
有真實之體。瞭然鑒覺。目之為心。斯則體相不二故。云一中實。神解故云心。
立中疏二。初正釋二。初對前牃文可見。
二以一下釋今文意三。初總標意。含通別者。釋前文意也。前文以二門未啟。但約一心通總包含而說。故云。攝不言各也。今分下標今意。謂今文中二門既開。每門之中皆各自攝一切法也。若無標揀。將謂二門共攝一切。則有攝法不盡之過。故言皆各也。
以真下二別釋相二。初約二門各攝解二。初正釋。通相者。以真如門不分染凈。雖攝染凈皆同性故。所言相者。謂義相也。以此門中顯示染凈融通之義。故云通相。以染凈等法。入此門中□為一昧。真如之理更無差別。故云。無別染凈等。故得下結可知。別顯等者。隨流反流。各不相是。功德塵勞歷然有異。眾生諸佛凡聖宛然。凈土穢土優劣不等。無所不該者。謂一切雖多不出染凈。既攝染凈。是故論云。攝一切也。
通別下二結成。謂通相別相。二門雖殊。所攝之法更無差異。故云齊無所遺。
又以下約二門互攝解。前約二門各攝。通別不同齊門。而說攝義有異。初門通相但明融攝。融則染凈無別。故名為通。後門別相。乃是該攝。該則染凈不同。故名為別。今此文中不分通別。只就一義左右說之。便成二門
【現代漢語翻譯】 現代漢語譯本： 存在著真實的本體，明明白白地覺察知曉。稱之為『心』（Citta）。這就是本體和現象不二的緣故，所以說『一中實』。因為能夠神妙地理解，所以稱之為『心』。
建立『中疏』分為兩部分。第一部分，正式解釋，與前面的牃文（指《大乘起信論》原文）對照即可明白。
第二部分，用『以一』以下的內容來解釋現在的文句，分為三個部分。第一部分，總標明意義。『含通別者』，是解釋前面文句的意義。前面的文句因為二門（真如門和生滅門）尚未開啟，只是就一心（Eka-citta）總括包含而說，所以說『攝不言各也』。現在分門標明現在的意義，意思是說現在的文句中，二門既然已經開啟，每一門之中都各自攝取一切法。如果沒有標明揀擇，就會認為二門共同攝取一切，那麼就會有攝取法不全面的過失，所以說『皆各也』。
『以真』以下，分為兩個部分，分別解釋『相』。第一部分，從二門各自攝取的角度來解釋，分為兩個部分。第一部分，正式解釋。『通相者』，因為真如門（Tathata-dvara）不分染凈，雖然攝取染凈，但都具有相同的性質，所以說『所言相者，謂義相也』。因為這個門中顯示了染凈融通的意義，所以稱為『通相』。因為染凈等法，進入這個門中融為一體，真如的道理更沒有差別，所以說『無別染凈等』。『故得』以下的結論可以明白。『別顯等者』，隨順流轉和反向迴歸，各自不相同。功德和塵勞清清楚楚地存在差異，眾生和諸佛、凡人和聖人截然不同，凈土和穢土的優劣不等。『無所不該者』，意思是說一切雖然繁多，但都離不開染和凈。既然攝取了染和凈，所以《論》中說『攝一切也』。
『通別』以下，是第二部分，總結說明。意思是說『通相』和『別相』，二門雖然不同，但所攝取的法並沒有差異，所以說『齊無所遺』。
『又以』以下，是從二門互相攝取的角度來解釋。前面是從二門各自攝取的角度來說，『通』和『別』不同，齊同於門，而說攝取的意義有差異。初門（真如門）是『通相』，只說明融攝，融攝則染凈沒有差別，所以名為『通』。後門（生滅門）是『別相』，是該括攝取，該括則染凈不同，所以名為『別』。現在這段文字中不分『通』和『別』，只是就一個意義左右來說，就形成了二門。
【English Translation】 English version: There exists a true substance, clearly and distinctly perceiving and knowing. This is called the 'Mind' (Citta). This is because the substance and phenomena are non-dual, hence it is said 'one reality within'. Because it can understand miraculously, it is called 'Mind'.
Establishing the 'Middle Commentary' is divided into two parts. The first part is the formal explanation, which can be understood by comparing it with the previous tika text (referring to the original text of the Awakening of Faith).
The second part, using the content from 'Yi Yi' onwards, explains the current sentence, divided into three parts. The first part, generally indicates the meaning. 'Containing the general and the specific' explains the meaning of the previous sentence. The previous sentence, because the two gates (Tathata-dvara and Samsara-dvara) have not yet been opened, only speaks of the One Mind (Eka-citta) in a general and inclusive way, so it says 'embracing without mentioning each'. Now, dividing and marking the current meaning, it means that in the current sentence, since the two gates have been opened, each gate individually embraces all dharmas. If there is no marking and selection, it will be thought that the two gates jointly embrace everything, then there will be the fault of not fully embracing the dharmas, so it says 'each individually'.
From 'Yi Zhen' onwards, it is divided into two parts, separately explaining 'aspects'. The first part, explains from the perspective of each of the two gates embracing, divided into two parts. The first part, formal explanation. 'General aspect' because the Tathata-dvara does not distinguish between defilement and purity, although it embraces defilement and purity, they all have the same nature, so it says 'the aspect referred to is the aspect of meaning'. Because this gate shows the meaning of the fusion of defilement and purity, it is called the 'general aspect'. Because dharmas such as defilement and purity, entering this gate, merge into one, and the principle of Suchness has no difference, so it says 'no difference between defilement and purity'. The conclusion from 'Gu De' onwards can be understood. 'Specifically showing etc.' following the flow and reversing the flow, are not the same. Merit and dust clearly have differences, sentient beings and Buddhas, ordinary people and sages are distinctly different, pure lands and impure lands have unequal advantages and disadvantages. 'Nothing is not included' means that although everything is numerous, it cannot be separated from defilement and purity. Since it embraces defilement and purity, therefore the Treatise says 'embraces everything'.
From 'Tong Bie' onwards, is the second part, summarizing and explaining. It means that 'general aspect' and 'specific aspect', although the two gates are different, the dharmas embraced have no difference, so it says 'all without omission'.
From 'You Yi' onwards, it is explained from the perspective of the two gates embracing each other. The previous was from the perspective of each of the two gates embracing, 'general' and 'specific' are different, equal to the gate, and the meaning of embracing is said to be different. The initial gate (Tathata-dvara) is the 'general aspect', only explaining fusion and embracing, fusion and embracing then defilement and purity have no difference, so it is called 'general'. The latter gate (Samsara-dvara) is the 'specific aspect', which is comprehensive embracing, comprehensive then defilement and purity are different, so it is called 'specific'. In this passage, 'general' and 'specific' are not distinguished, but only speaking from one meaning left and right, it forms the two gates.
各攝之義。今文所說生滅攝一切時。即是真如攝一切也。以生滅無體全即理故。故云還攝等。又真如攝一切時。即是生滅攝一切也。以全事之理。非別外故。今此疏文猶闕后義。應合更云。真如既是諸法真性。離真性外無別諸法。還攝生滅門也。若有此文。于義方足。成互攝也。斯則生滅門攝法時。真如門法亦在生滅中。真如門攝法時。生滅門法亦在真如中。如是則真如中所攝。染凈即是生滅門所攝染凈。無二無別舉一全收。故云。二門互攝故下結云。齊攝不二也。問疏主何故不說真如攝生滅門耶。答前文通相已含此意故。不復言也。
以此下結成一心。良以二門相攝。理齊镕融不二以不二故得名一心。斯則二門一心體無別異。若約義別說。則一心是總。二門是別。又于別中。真如約體。生滅約相。若克體圓融。則性相無二。即是一心。今既二門互攝。全奪兩亡。唯是一心更無別法。故今結成為一心也。
疏問二門下二通難二。今初二門示義。通局難。初句指定前義。何故下引文正難。意云。真如既攝生滅門。何不同彼示三大。生滅既攝真如門。何不同彼示一大。示義既差攝法須別。攝法若等示義應同。如何攝法即同示義。卻別耶。
答中初句標定其門。不壞下正明行相。謂染凈之相全攬理成理非
【現代漢語翻譯】 現代漢語譯本：
這是關於互相包含的意義。現在文中說到的生滅包含一切時間，也就是真如（Tathata，事物的真實如是之性）包含一切。因為生滅沒有實體，完全就是理（本體）的緣故。所以說『還攝』等。又，真如包含一切時間，也就是生滅包含一切。因為完全是事物的理，不是另外的。現在這篇疏文還缺少後面的意義，應該補充說：真如既然是諸法的真性，離開真性之外沒有別的諸法，也包含生滅門。如果有了這段文字，意義才算完整，成為互相包含。這樣，生滅門包含諸法時，真如門的法也就在生滅之中；真如門包含諸法時，生滅門的法也就在真如之中。這樣，真如中所包含的染凈，就是生滅門所包含的染凈，沒有兩樣，沒有分別，舉出一個就全部包含。所以說，二門互相包含，因此下面總結說，完全包含，沒有兩樣。問：疏主為什麼不說真如包含生滅門呢？答：前面的共同之處已經包含了這個意思，所以不再說了。
用這些來總結成為一心（Eka-citta，唯一心）。確實是因為二門互相包含，理完全融合，沒有兩樣，因為沒有兩樣，所以得名一心。這樣，二門和一心，體性沒有差別。如果從意義上分別來說，那麼一心是總，二門是別。又在別中，真如是就體性而言，生滅是就現象而言。如果徹底體悟圓融，那麼體性和現象沒有兩樣，就是一心。現在既然二門互相包含，完全消除了兩邊的對立，只有一心，沒有別的法。所以現在總結成為一心。
疏文問二門以下，是第二個通過提問來辯難。現在先是二門顯示意義，從普遍性和侷限性上進行辯難。第一句指明前面的意義。『何故下』引用原文正式辯難。意思是說，真如既然包含生滅門，為什麼不同樣顯示三大？生滅既然包含真如門，為什麼不同樣顯示一大？顯示意義既然不同，包含的法就應該有區別。包含的法如果相同，顯示的意義就應該相同。如何包含的法相同，顯示的意義卻不同呢？
回答中，第一句標明確定其門。『不壞下』正式說明其表現形式。意思是說，染凈的現象完全包含理，成為理，不是
【English Translation】 English version:
This concerns the meaning of mutual inclusion. The text now states that arising and ceasing (生滅, shengmie) includes all time, which means that Suchness (真如, zhenru, the true nature of things) includes everything as well. This is because arising and ceasing has no inherent substance and is entirely identical with principle (理, li, the underlying principle or reality). Therefore, it says 'also includes' and so on. Furthermore, Suchness includes all time, which means that arising and ceasing includes everything as well. Because it is entirely the principle of things, it is not separate or external. This commentary text is still missing the latter meaning and should be supplemented by saying: Since Suchness is the true nature of all dharmas, there are no other dharmas apart from the true nature, and it also includes the Gate of Arising and Ceasing. If this passage were added, the meaning would be complete, becoming mutual inclusion. In this way, when the Gate of Arising and Ceasing includes dharmas, the dharmas of the Gate of Suchness are also within arising and ceasing; when the Gate of Suchness includes dharmas, the dharmas of the Gate of Arising and Ceasing are also within Suchness. Thus, the defilement and purity included in Suchness are the same defilement and purity included in the Gate of Arising and Ceasing, without difference or separation, encompassing everything in one. Therefore, it is said that the two gates mutually include each other, and thus the conclusion below states that they completely include each other without duality. Question: Why doesn't the author of the commentary say that Suchness includes the Gate of Arising and Ceasing? Answer: The preceding general aspects already contain this meaning, so it is not repeated.
Using these to conclude and establish One Mind (一心, yixin, the single, unified mind). Indeed, because the two gates mutually include each other, the principles are completely fused and non-dual. Because of this non-duality, it is named One Mind. Thus, the two gates and One Mind have no different essence. If speaking in terms of different meanings, then One Mind is the totality, and the two gates are the particulars. Furthermore, within the particulars, Suchness is in terms of essence, and arising and ceasing is in terms of phenomena. If thoroughly realizing the complete fusion of essence, then essence and phenomena are non-dual, which is One Mind. Now that the two gates mutually include each other, completely eliminating both sides, there is only One Mind and no other dharma. Therefore, it is now concluded as One Mind.
The commentary asks about the two gates below, which is the second refutation through questioning. Now, first, the two gates show meaning, refuting from the perspective of universality and limitation. The first sentence specifies the preceding meaning. '何故下 (He gu xia)' quotes the original text to formally refute. The meaning is that since Suchness includes the Gate of Arising and Ceasing, why doesn't it similarly show the three great aspects? Since arising and ceasing includes the Gate of Suchness, why doesn't it similarly show the one great aspect? Since the displayed meanings are different, the included dharmas should be different. If the included dharmas are the same, the displayed meanings should be the same. How can the included dharmas be the same, yet the displayed meanings be different?
In the answer, the first sentence marks and determines the gate. '不壞下 (Bu huai xia)' formally explains its manifestation. The meaning is that the phenomena of defilement and purity completely encompass principle, becoming principle, not
可壞。全理之相亦不可壞。以不壞故。攝生滅盡成今相攝義。以泯下為即理故。令染凈相亡泯不存以不存故。唯真體在。故成前文。唯示體也。生滅下標定其門。不壞下明理。在事中以全理而成事故。事起而理不壞。成今相攝義。斯則事為能攝理為所攝。以成下明事理俱存。成前具示義。成事故示相用二大。體不失故。示于體大。
疏問前下□性相存泯不齊。難問意可知。但躡前門相不存義前難後門理不失也。
答中前四句顯二門存泯之由。各初一句所以後一句定義。生滅等者。事依理顯故。理為事本故。如波必賴於水。故下文云。依如來藏有生滅心。理不失者。理若已失則無生滅也。如水失則無波。故論云。若無空義者。則無道無果。未必等者。真理本有不假緣成。如水不藉于波故。真如門中直云真如者。即是一法界大總相等。不言依生滅有泯相。相不存者不泯則已。泯則不存。入理自亡何存生滅。如水澄靜。豈存波在。下文云。以一切法皆同如故。相不存下四句躡前正答相不存者。相存則可示於三。不存但合示于體。理不失等者。生滅相起理又不亡。不具示三于理如何。是故下結答。雙示可知。
疏不可相從者。從順也。事理別故其猶水火。敵體相違。豈能互攝。未容等者。若分二別可言影互
【現代漢語翻譯】 可壞（可以被破壞的事物）。全理之相（事物完全體現理體的狀態）亦不可壞。以其不壞的緣故。攝取生滅的現象，使其完全成就『今相攝』（當下狀態相互包含）的意義。因為泯滅下層的事物就等同於理體，所以使染污和清凈的現象消失不存在，因為它們不存在的緣故，只有真如本體存在。所以成就了前文所說的『唯示體也』（只是揭示本體）。生滅的標註是爲了確定其門徑，『不壞』之下說明理體，在事物中因為完全體現理體而成就事物，所以事物生起而理體不壞，成就『今相攝』的意義。這樣就是事物能夠攝取理體，理體被事物所攝取。『以成下』說明事和理都存在，成就前文所說的『具示義』（完全揭示的意義）。成就事物，所以揭示現象和作用這兩大方面，本體沒有喪失，所以揭示了本體的廣大。
疏問：前面所說的□性相存泯不齊（自性與現象的存留和泯滅不一致）。難問的意圖是可以理解的。只是承接前一門，現象不存的意義，前面難以後一門理體不失。
答中：前面四句顯示了二門存留和泯滅的原因，每一句的開頭一句是原因，後面一句是定義。『生滅等者』（生滅等等），事物依賴理體而顯現，所以理體是事物的根本，如同波浪必定依賴於水。所以下文說：『依如來藏有生滅心』（依賴如來藏而有生滅心）。『理不失者』（理體不喪失），理體如果已經喪失，那麼就沒有生滅了，如同水喪失就沒有波浪。所以論中說：『若無空義者，則無道無果』（如果沒有空性的意義，那麼就沒有道和果）。『未必等者』（不一定等等），真理本來就存在，不依賴因緣而成，如同水不依賴波浪。所以在真如門中直接說『真如』，就是一法界大總相等，不說依賴生滅而有泯滅的現象。『相不存者』（現象不存在），現象不泯滅就算了，如果泯滅就不存在了，進入理體自然消失，哪裡還存在生滅？如同水澄清平靜，哪裡還存在波浪？下文說：『以一切法皆同如故』（因為一切法都相同于真如的緣故）。『相不存下四句』承接前面，正式回答現象不存在，現象存在就可以揭示三方面，不存在就只能揭示本體。『理不失等者』（理體不喪失等等），生滅的現象生起，理體又沒有喪失，不完全揭示三方面，對於理體來說怎麼樣呢？『是故下結答』（所以下面總結回答），雙重揭示是可以理解的。
疏：『不可相從者』（不可以相互順從），『從』是順從的意思。事物和理體是不同的，就像水和火，對立的本體相互違背，怎麼能夠相互攝取？『未容等者』（不能容許等等），如果分為兩種區別，可以說影子相互包含。
【English Translation】 『What can be destroyed』 (things that can be destroyed). 『The aspect of complete principle』 (the state where things fully embody the principle) also cannot be destroyed. Because it is indestructible. It encompasses the phenomena of arising and ceasing, making it fully achieve the meaning of 『present mutual inclusion』 (the present state mutually contains each other). Because obliterating the lower-level things is equivalent to the principle, it causes the phenomena of defilement and purity to disappear and not exist, because they do not exist, only the true thusness essence exists. Therefore, it achieves what the previous text said, 『only reveals the essence』. The annotation of arising and ceasing is to determine its path, below 『indestructible』 explains the principle, in things because it fully embodies the principle and achieves things, so things arise and the principle is not destroyed, achieving the meaning of 『present mutual inclusion』. This is how things can encompass the principle, and the principle is encompassed by things. 『Because of achievement below』 explains that both things and principle exist, achieving what the previous text said, 『the meaning of complete revelation』. Achieving things, therefore revealing the two major aspects of phenomena and function, the essence is not lost, therefore revealing the greatness of the essence.
Commentary question: The previously mentioned □ nature and phenomena exist and perish unevenly (the existence and perishing of self-nature and phenomena are inconsistent). The intention of the difficult question is understandable. It just continues the previous gate, the meaning of the non-existence of phenomena, the previous difficulty is followed by the latter gate of the non-loss of principle.
Answer: The first four sentences show the reasons for the existence and perishing of the two gates, the first sentence of each is the reason, and the following sentence is the definition. 『Arising and ceasing, etc.』, things depend on the principle to appear, so the principle is the root of things, just like waves must depend on water. So the following text says: 『Depending on the Tathagata-garbha, there is a mind of arising and ceasing』. 『The principle is not lost』, if the principle has been lost, then there is no arising and ceasing, just like if water is lost, there are no waves. So the treatise says: 『If there is no meaning of emptiness, then there is no path and no fruit』. 『Not necessarily, etc.』, the truth originally exists and does not depend on conditions to be achieved, just like water does not depend on waves. So in the Thusness gate, directly saying 『Thusness』 is the great total aspect of the one dharma realm, not saying that it depends on arising and ceasing to have the phenomenon of perishing. 『Those whose aspects do not exist』, if the phenomenon does not perish, then so be it, if it perishes, it does not exist, entering the principle naturally disappears, where does arising and ceasing still exist? Just like water is clear and calm, where do waves still exist? The following text says: 『Because all dharmas are the same as thusness』. 『The four sentences below whose aspects do not exist』 continue the previous, formally answering that the phenomenon does not exist, if the phenomenon exists, it can reveal three aspects, if it does not exist, it can only reveal the essence. 『The principle is not lost, etc.』, the phenomenon of arising and ceasing arises, and the principle is not lost, not completely revealing three aspects, what about the principle? 『Therefore, the following concludes the answer』, the dual revelation is understandable.
Commentary: 『Those who cannot follow each other』, 『follow』 means to follow. Things and principle are different, just like water and fire, opposing entities contradict each other, how can they mutually encompass each other? 『Not allowed, etc.』, if divided into two distinctions, it can be said that shadows mutually contain each other.
相攝。今唯一心。影攝何法。斯則二別亦無攝義。一心亦無攝義也。論不相離者。意明不一不二。不一故二門各存。不二故唯是一心。以是一心故不相離。以不相離故能影攝。即反前責意也。疏以體下。體即真如。相即生滅。真如隨緣成生滅。生滅無體即真如。由是反覆言之故。不相離也。金具者。金喻真如。具喻生滅。相收之義在文可見。良以下結喻例法。良者。實也。以者。由也。實由金具二門未曾有異。故云一揆。揆謂端揆即齊等也。由不異故舉金時。遍收具盡。具全體是金。舉具時遍收金盡。金全體是具。此義下例法也。此義者。即此不相離義也。舉真如時遍收生滅盡。生滅全體是真如。舉生滅時遍收真如盡。真如全體是生滅法喻正等。故云亦然。然猶如是也。◎
起信論疏筆削記卷第六 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第七
長水沙門子璇錄
◎疏釋上等者。立義文云。何以故。是心真如相即示摩訶衍體等。今此正釋也。科動靜不一不異。如次是前二門。與不相離義。頓說實難故成前後。觀智境者。以體非名相之法故。言念之所不及言念尚所不及。豈落見聞。唯久修觀智。方得相應。所以說者。意令如此用心也。故下文云。離言說
【現代漢語翻譯】 現代漢語譯本：相互統攝。現在說唯一心，影子如何統攝萬法？這樣說來，二種差別也沒有統攝的意義，一心也沒有統攝的意義了。《論》中說不相離，意思是說明不一不異。不一，所以二門各自存在；不異，所以唯一是心。因為是唯一心，所以不相離；因為不相離，所以能夠以影統攝。這正是反駁前面的責難的意思。疏文中以『體』指真如（Tathata，事物的真實如是之相），『相』指生滅。真如隨順因緣成為生滅，生滅沒有自體就是真如。因此反覆地說，所以不相離。『金具』，用金比喻真如，用『具』比喻生滅。相互收攝的意義在文中可以見到。下面用良（確實）來總結，用『以』（因為）來比喻法則。確實是因為金和具二門未曾有差異，所以說『一揆』，揆就是端正，就是齊等的意思。因為不異，所以舉金的時候，就遍收所有的具，具的全體就是金；舉具的時候，就遍收所有的金，金的全體就是具。這個意義下面用來比喻法則。這個意義，就是這個不相離的意義。舉真如的時候，就遍收所有的生滅，生滅的全體就是真如；舉生滅的時候，就遍收所有的真如，真如的全體就是生滅，法和比喻完全相等，所以說『亦然』，然就是如是的意思。
《起信論疏筆削記》卷第六 大正藏第 44 冊 No. 1848 《起信論疏筆削記》
《起信論疏筆削記》卷第七
長水沙門子璇 錄
疏文解釋『上等』，立義文中說：『為什麼呢？是心真如相即，顯示摩訶衍體等。』現在這裡正是解釋這個。科判動靜不一不異，依次是前面的二門，與不相離的意義。一下子說清楚實在困難，所以成了前後關係。觀智的境界，因為體不是名相之法，所以說言語思念所不能及，言語思念尚且不能及，哪裡會落在見聞之中？只有長期修習觀智，才能相應。所以這樣說，意思是讓人如此用心。所以下文說，離開言說。
【English Translation】 English version: They interpenetrate each other. Now, regarding the One Mind, how can the shadow encompass all dharmas? If this is the case, then the two distinctions have no meaning of encompassing, and the One Mind also has no meaning of encompassing. The Treatise says they are inseparable, meaning to explain that they are neither one nor different. Not one, therefore the two aspects each exist; not different, therefore it is only the One Mind. Because it is the One Mind, they are inseparable; because they are inseparable, the shadow can encompass. This is precisely refuting the previous criticism. The commentary uses 'essence' to refer to Tathata (真如, the suchness of things), and 'characteristics' to refer to arising and ceasing. Tathata follows conditions to become arising and ceasing, and arising and ceasing have no essence, which is Tathata. Therefore, it is repeatedly said that they are inseparable. 'Goldware' uses gold as a metaphor for Tathata, and 'ware' as a metaphor for arising and ceasing. The meaning of mutual inclusion can be seen in the text. Below, 'indeed' is used to conclude, and 'because' is used to exemplify the Dharma. Indeed, because the two aspects of gold and ware have never been different, it is said to be 'uniform'. 'Uniform' means upright, meaning equal. Because they are not different, when gold is mentioned, all ware is included, and the entirety of ware is gold; when ware is mentioned, all gold is included, and the entirety of gold is ware. This meaning is used below to exemplify the Dharma. This meaning is the meaning of inseparability. When Tathata is mentioned, all arising and ceasing are included, and the entirety of arising and ceasing is Tathata; when arising and ceasing are mentioned, all Tathata is included, and the entirety of Tathata is arising and ceasing. The Dharma and the metaphor are exactly equal, so it is said 'also thus'. 'Thus' means like this.
Abridged Notes on the Commentary on the Awakening of Faith, Volume 6 Taisho Tripitaka, Volume 44, No. 1848, Abridged Notes on the Commentary on the Awakening of Faith
Abridged Notes on the Commentary on the Awakening of Faith, Volume 7
Recorded by Shramana Zixuan of Changshui
The commentary explains 'above and so on'. The section on establishing the meaning says: 'Why is this? This mind is the suchness of the mind, which shows the essence of Mahayana and so on.' Now this is precisely explaining this. The division of movement and stillness, not one and not different, are in order the previous two aspects, and the meaning of inseparability. It is really difficult to explain clearly all at once, so it becomes a before-and-after relationship. The realm of contemplative wisdom, because the essence is not a Dharma of names and forms, therefore it is said that it is beyond the reach of words and thoughts; even words and thoughts cannot reach it, how could it fall into seeing and hearing? Only through long practice of contemplative wisdom can one be in accord with it. Therefore, saying this means to encourage people to use their minds in this way. Therefore, the following text says, 'apart from words'.
相。離名字相。離心緣相。乃至若離於念。名為得入。亦如楞伽云。真實離文字修行示真實。次後科云。生信境者。以有空不空二種義相。既容言說故。得聞者生於信心。所以說者亦意令生信也。故下文云。依言說分別。有二種義等。亦如楞伽云。言說別施行分別應初業。
疏釋上真如義者。彼云。是心真如相。今且釋真如兩字。
論即是下二示法也。疏二。初釋上句二。初釋一字二。初約當體釋。無二真心者。豎窮橫遍。為一切法平等所依。依正凡聖唯此為體。離實相外更無別法。故云無二。揀非偽妄靈鑒不昧故名真心。此非下揀濫。夫言一者。見數之首。今非此等也。謂如下明一之相。謂真如之理虛通圓融。於一切法平等平等。體非別異故云一也。
又對下二對二釋。斯但對下空不空二以稱一也。下但約相。今唯顯體亦非算數。
依生下二釋法界。諸有聖法依此生故。即菩提涅槃十力四無所畏等。是聖人所證所得之法。故名聖法。故圓覺云。無上法王有大陀羅尼門。名為圓覺。流出一切清凈真如菩提涅槃及波羅蜜。教授菩薩。因義者。法即聖法界即是因。能生聖法故云法界。問據前所說真性是凡聖染凈通依。何故此文獨言聖法因義。答此中乃是以勝顯劣也。非謂揀于凡法。聖法尚依。豈
【現代漢語翻譯】 現代漢語譯本： 相。離開名字相（名相）。離開心緣相（攀緣的心）。乃至如果能離開念頭，就叫做得入（真如）。也像《楞伽經》所說：『真實離開文字，修行顯示真實。』接下來的科判說：『生信境者，以有空不空二種義相。』既然允許言說，所以聽聞者生起信心。所以說者也是爲了使聽者生起信心。所以下文說：『依言說分別，有二種義等。』也像《楞伽經》所說：『言說別施行，分別應初業。』 疏釋上面的真如義，那裡說：『是心真如相。』現在且解釋真如這兩個字。 論就是下面的二示法。疏二，初釋上句二，初釋一字二，初約當體釋。『無二真心者』，豎窮橫遍，為一切法平等所依。依正凡聖唯此為體。離開實相外更無別法，所以說『無二』。簡別不是虛偽妄想，靈明覺照不昧，所以名叫真心。『此非下揀濫』，夫言一者，見數之首，今非此等也。謂如下明一之相，謂真如之理虛通圓融，於一切法平等平等，體非別異故云一也。 又對下二對二釋。斯但對下空不空二以稱一也。下但約相。今唯顯體亦非算數。 依生下二釋法界。諸有聖法依此生故。即菩提（覺悟）涅槃（寂滅）十力（佛的十種力量）四無所畏（佛的四種無畏）等。是聖人所證所得之法，故名聖法。故《圓覺經》說：『無上法王有大陀羅尼門，名為圓覺。流出一切清凈真如菩提涅槃及波羅蜜（到達彼岸）。教授菩薩。』因義者，法即聖法，界即是因，能生聖法故云法界。問：據前面所說，真性是凡聖染凈通依，何故此文獨言聖法因義？答：此中乃是以勝顯劣也。非謂揀于凡法，聖法尚依，豈
【English Translation】 English version: 'Form. Separating from the form of names (Nāma-lakṣaṇa). Separating from the form of mental conditions (Citta-ālambana-lakṣaṇa). Even if one separates from thoughts, it is called entering (Tathatā). It is also as the Laṅkāvatāra Sūtra says: 『Truly separating from words, practice reveals truth.』 The subsequent section says: 『Those who generate faith in the realm do so because of the two aspects of emptiness and non-emptiness.』 Since speech is allowed, those who hear it generate faith. Therefore, the speaker also intends to generate faith in the listener. Therefore, the following text says: 『Relying on speech to differentiate, there are two kinds of meanings, etc.』 It is also as the Laṅkāvatāra Sūtra says: 『Speech is separately practiced, differentiation should be for beginners.』 The commentary explains the meaning of the above Suchness (Tathatā), saying: 『It is the aspect of Suchness of the mind.』 Now, let's explain the two words Suchness (Tathatā). The treatise is the following two demonstrations of the Dharma. The commentary has two parts: first, explaining the above sentence; second, explaining the word 『one』; first, explaining according to the substance. 『The non-dual true mind』 (Advaya-satya-citta) vertically exhausts the future and horizontally pervades everything, being the equal basis for all dharmas. Dependent and independent, mundane and sacred, only this is the substance. Apart from the real aspect, there is no other dharma, so it is called 『non-dual.』 Distinguishing it from false and illusory, the spiritual awareness is clear and not obscured, so it is called the true mind. 『This is not to select and exclude.』 The word 『one』 is the beginning of numbers, but it is not like this now. It means that the aspect of one is explained below, meaning that the principle of Suchness is empty, pervasive, and perfectly integrated, equal and equal in all dharmas, and the substance is not different, so it is called one. Also, in contrast to the following, there are two explanations. This only refers to the two of emptiness and non-emptiness below to call it one. The following only refers to the aspect. Now, only the substance is revealed, and it is not arithmetic. Relying on birth, the following two explain the Dharmadhātu (法界). All sacred dharmas are born from this, namely Bodhi (覺悟), Nirvana (寂滅), the Ten Powers (佛的十種力量), the Four Fearlessnesses (佛的四種無畏), etc. These are the dharmas attained and realized by the sages, so they are called sacred dharmas. Therefore, the Śūraṅgama Sūtra says: 『The unsurpassed Dharma King has a great Dhāraṇī gate, called Perfect Enlightenment. It flows out all pure Suchness, Bodhi, Nirvana, and Pāramitā (到達彼岸), teaching Bodhisattvas.』 The meaning of cause is that Dharma is sacred Dharma, and Dhātu is the cause, which can generate sacred Dharma, so it is called Dharmadhātu. Question: According to what was said earlier, true nature is the common basis for mundane and sacred, defiled and pure. Why does this text only mention the meaning of sacred Dharma as the cause? Answer: This is to show the inferior by highlighting the superior. It is not to exclude mundane dharmas. Sacred dharmas still rely on it, how could
況凡耶。此約終教故作此釋。若就圓教事理無礙相。即相入渾融含攝。為一真法界也。
疏二門之中下二釋下句三。初釋大總相。別相者。生滅門。總相者。真如門。然亦下釋成大義。謂別相之中所有染凈諸法。此門收盡竟無所遺故稱大也。故次文云。一切法離言說相等。斯則揀非別故言總。收別盡故言大。然論總相有於四種。謂下中上上上下者。謂一切有漏皆苦。理通苦樂名為總相。不通無漏乃名為下。中者。謂一切行無常。理該三諦。名為總相。雖通無漏不兼無為故名為中。上者。謂一切法無我。理通四諦名為總相。猶是真詮(真諦)未窮實性(第一義諦)但名為上也。上上者。謂真如是一切法之實性。遍通凡聖。情與非情無所不該故云上上。論所明者。當於第四。超勝前三故。云大總相也。
此一下二釋體字。全作生滅。即事法界。全作真如即理法界。既是一體所為則令二無障礙。即是理事無礙。法界也。二皆言作者。生滅即隨緣變作。真如即轉改其名曰作。二義俱無能所義言作也。
軌生下三釋法門。軌謂軌則。物謂眾生。解即智解。謂諸眾生內有熏習之力。於此法界體上生始覺智。智起反照。常依法界軌則而修。即不空不有無我無人等。是法界軌則。始覺之智依而行之。故下文云。順本
【現代漢語翻譯】 現代漢語譯本：況且，凡耶（疑問語氣詞）。這裡是根據終教的觀點來作這樣的解釋。如果就圓教的事理無礙之相來說，就是相互融合包含，成為一真法界。
在《疏》的二門之中，下面的兩段解釋下句的三種含義。首先解釋『大總相』。『別相』指的是生滅門，『總相』指的是真如門。『然亦』以下解釋『成大義』。意思是說，在『別相』之中所有的染凈諸法，這個門全部收納，沒有遺漏，所以稱為『大』。所以後面的文字說：『一切法離言說相等。』這就是爲了區別于『別』而稱為『總』，因為收納了所有的『別』而稱為『大』。然而，關於『總相』有四種，即下、中、上、上上。『下』指的是一切有漏皆苦，道理貫通苦樂，稱為『總相』，但不貫通無漏，所以稱為『下』。『中』指的是一切行無常，道理包含三諦，稱為『總相』，雖然貫通無漏，但不包含無為，所以稱為『中』。『上』指的是一切法無我，道理貫通四諦，稱為『總相』，但仍然是真詮（真諦），沒有窮盡實性（第一義諦），所以只能稱為『上』。『上上』指的是真如是一切法的實性，普遍貫通凡聖，情與非情無所不包，所以稱為『上上』。論中所闡明的，應當是第四種，超越勝過前三種，所以說是『大總相』。
『此一』以下解釋『體』字。完全作為生滅，就是事法界。完全作為真如，就是理法界。既然是一體所為，就使得二者沒有障礙，這就是理事無礙法界。兩次都說『作』，生滅就是隨緣變作，真如就是轉變改變其名稱叫做『作』。兩種含義都沒有能所的意義，所以說『作』。
『軌生』以下解釋『法門』。『軌』指的是軌則，『物』指的是眾生，『解』指的是智解。意思是說，諸眾生內心有熏習的力量，在這個法界的本體上產生始覺智。智起反照，常常依照法界的軌則而修行，即不空不有、無我無人等，是法界的軌則。始覺之智依照這些軌則而行，所以下文說：『順本』
【English Translation】 English version: Moreover, Kuang Fan Ye (an interrogative particle). This explanation is made based on the perspective of the Tiantai 'Final Teaching'. If we consider the unobstructed aspect of principle and phenomena in the 'Perfect Teaching', it refers to mutual interpenetration and inclusion, becoming the One True Dharma Realm.
Within the two gates of the Commentary (疏), the following two sections explain the three meanings of the latter phrase. First, it explains 'Great Universal Aspect'. 'Distinctive Aspect' refers to the Gate of Birth and Death, while 'Universal Aspect' refers to the Gate of Suchness. 'Ran Yi' (然亦) and the following explains 'Accomplishing Great Meaning'. It means that all defiled and pure dharmas within the 'Distinctive Aspect' are entirely contained within this gate, without any omission, hence it is called 'Great'. Therefore, the following text says: 'All dharmas are apart from verbal expression, etc.' This is to distinguish it from 'Distinctive', hence it is called 'Universal', and because it encompasses all 'Distinctive' aspects, it is called 'Great'. However, regarding 'Universal Aspect', there are four types: lower, middle, upper, and highest. 'Lower' refers to all conditioned existence being suffering, the principle pervades both suffering and pleasure, hence it is called 'Universal Aspect', but it does not pervade unconditioned existence, hence it is called 'Lower'. 'Middle' refers to all actions being impermanent, the principle encompasses the Three Truths, hence it is called 'Universal Aspect', although it pervades unconditioned existence, it does not include non-action, hence it is called 'Middle'. 'Upper' refers to all dharmas being without self, the principle pervades the Four Noble Truths, hence it is called 'Universal Aspect', but it is still the 'True Teaching' (Satya), not having exhausted the 'Ultimate Nature' (Paramārtha-satya), so it can only be called 'Upper'. 'Highest' refers to Suchness being the true nature of all dharmas, universally pervading sentient and non-sentient beings, encompassing all, hence it is called 'Highest'. What the treatise elucidates should be the fourth type, surpassing the previous three, hence it is called 'Great Universal Aspect'.
'Ci Yi' (此一) and the following explains the word 'Substance' (體). Entirely regarded as birth and death, it is the Realm of Phenomena. Entirely regarded as Suchness, it is the Realm of Principle. Since it is the action of one substance, it causes the two to be without obstruction, which is the unobstructed Dharma Realm of Principle and Phenomena. Both times it says 'make' (作), birth and death is transformation according to conditions, Suchness is transforming and changing its name to 'make'. Both meanings do not have the sense of agent and object, hence it is called 'make'.
'Gui Sheng' (軌生) and the following explains 'Dharma Gate'. 'Gui' (軌) refers to rules, 'Wu' (物) refers to sentient beings, 'Jie' (解) refers to wisdom and understanding. It means that sentient beings have the power of habitual tendencies within their minds, and on the substance of this Dharma Realm, initial awakening wisdom arises. When wisdom arises, it reflects back, constantly practicing according to the rules of the Dharma Realm, such as non-emptiness and non-existence, no self and no person, etc., which are the rules of the Dharma Realm. The wisdom of initial awakening acts according to these rules, hence the following text says: 'Following the original.'
性故修檀波羅蜜等。圓覺亦云。流出波羅蜜等。教授菩薩。然法更有任持之義。今以順文。唯取斯義。聖智等者。謂法體虛通以能容。彼聖智出入故受門稱。游即出入也。謂入則自證出則利他。佛及菩薩皆有二義。然唯局登地已上乃至究竟。不通凡位故云聖智。以地前未發無漏。未能親證故。前科云觀智境也。
論所謂下三釋成。釋法體者。論云。心性性即體也。反顯心相不妨生滅。即屬後門。隨妄不生者。隨無明九相之妄。妄生而心性不生。約治不滅者。約始覺反流四位治染。妄滅而心性不滅。此約妄生妄滅。顯心性不生滅也。修起不生者修行顯起大智慧光明等。及十力等功德生。而心性不生。處染不滅者。處於生滅垢染。十力等功德滅。而心性不滅。此約凈生凈滅。顯心性不生滅也。世間不破者。明真如流轉世間。世間有破而真如不破。不破即不變義。故下疏云。在染不破。出世間不盡者。謂修行故。真如顯出世間。世間盡而真如不盡。故下疏云。治道不壞也。
會妄顯真者。意令體妄。即是不須待滅也。如經云。色即是空非色滅空。論二初會妄。疏妄執等者。謂聞前段真如是總相法門。體即真如舉體作諸法。若爾。應知諸法生滅。即是真如生滅。何故乃言心性不生不滅。釋意云。諸法本無說何生滅
【現代漢語翻譯】 現代漢語譯本 『性故修檀波羅蜜等』，意思是說因為本性如此，所以才修行佈施波羅蜜（Dānapāramitā，佈施到彼岸）等等。《圓覺經》也說：『流出波羅蜜等』，這是在教導菩薩。然而，『法』還有任持的含義，現在爲了順應文義，只取這個意思。『聖智等者』，指的是法的本體虛空通達，能夠容納聖智的出入，所以被稱為『門』。『游』就是出入的意思，進入則自我證悟，出來則利益他人。佛和菩薩都具有這兩種含義，但只侷限於登地以上的菩薩乃至究竟佛果，不包括凡夫的地位，所以稱為『聖智』。因為在登地之前，沒有生起無漏智慧，不能親自證悟。前面的科判說這是觀智的境界。
下面用三個方面來解釋和闡明論中的觀點。解釋『法體』時，論中說：『心性性即體也』，反過來顯示心相不妨礙生滅，這屬於後面的『門』。『隨妄不生者』，意思是說隨著無明九相的虛妄生起，虛妄生起而心性不生。『約治不滅者』，意思是說通過始覺反流的四個階段來治理染污，虛妄滅除而心性不滅。這是從虛妄生起和虛妄滅除的角度來顯示心性不生不滅。『修起不生者』，意思是說修行顯現出大智慧光明等等，以及十力（Daśabala，佛的十種力量）等等功德生起，而心性不生。『處染不滅者』，意思是說處於生滅垢染之中，十力等等功德滅除，而心性不滅。這是從清凈生起和清凈滅除的角度來顯示心性不生不滅。『世間不破者』，說明真如（Tathātā，如實）流轉於世間，世間有破滅而真如不破滅。不破滅就是不變的含義，所以下面的疏文中說：『在染不破』。『出世間不盡者』，意思是說因為修行，真如顯現於出世間，世間窮盡而真如不窮盡，所以下面的疏文中說：『治道不壞也』。
會妄顯真，意思是說要領會體就是妄，也就是不需要等待滅除。如同經中所說：『色即是空，非色滅空』。論中首先會妄，疏文中說『妄執等者』，意思是說聽到前面一段真如是總相法門，體就是真如，整個本體都作為諸法。如果這樣，應該知道諸法生滅就是真如生滅，為什麼說心性不生不滅呢？解釋的意思是說，諸法本來就沒有，說什麼生滅呢？
【English Translation】 English version 'Because of nature, cultivate Dānapāramitā etc.' means that because the nature is like this, one cultivates giving pāramitā (Dānapāramitā, giving to the other shore) etc. The Śūraṅgama Sūtra also says: 'Flowing out pāramitā etc.', which is teaching Bodhisattvas. However, 'Dharma' also has the meaning of upholding. Now, to follow the text, only this meaning is taken. 'Saintly wisdom etc.' refers to the Dharma's essence being empty and pervasive, capable of containing the entry and exit of saintly wisdom, hence it is called a 'gate'. 'Roaming' means entering and exiting. Entering means self-realization, and exiting means benefiting others. Buddhas and Bodhisattvas both have these two meanings, but it is limited to Bodhisattvas who have attained the Bhumi (ground) and above, up to ultimate Buddhahood, excluding the position of ordinary beings, hence it is called 'saintly wisdom'. This is because before attaining the Bhumi, one has not generated non-outflow wisdom and cannot personally realize it. The previous section said that this is the realm of contemplative wisdom.
The following three aspects explain and clarify the views in the treatise. When explaining 'Dharma essence', the treatise says: 'Mind-nature is essence, which is the body'. Conversely, it shows that mind-appearances do not hinder arising and ceasing, which belongs to the later 'gate'. 'Following delusion, it does not arise' means that with the arising of the delusion of the nine aspects of ignorance, delusion arises but mind-nature does not arise. 'Regarding treatment, it does not cease' means that through the four stages of initial awakening and reversal of the flow, defilements are treated, delusion ceases but mind-nature does not cease. This is from the perspective of delusion arising and delusion ceasing to show that mind-nature does not arise and does not cease. 'Cultivation arising, it does not arise' means that cultivation manifests great wisdom light etc., and the arising of merits such as the ten powers (Daśabala, the ten powers of the Buddha), but mind-nature does not arise. 'Being in defilement, it does not cease' means that being in the defilement of arising and ceasing, the merits such as the ten powers cease, but mind-nature does not cease. This is from the perspective of pure arising and pure ceasing to show that mind-nature does not arise and does not cease. 'The world is not broken' explains that the Tathātā (Tathātā, suchness) flows in the world, the world is broken but the Tathātā is not broken. Not broken means unchanging, so the commentary below says: 'In defilement, it is not broken'. 'Transcending the world, it is not exhausted' means that because of cultivation, the Tathātā manifests in transcending the world, the world is exhausted but the Tathātā is not exhausted, so the commentary below says: 'The path of treatment is not destroyed'.
Meeting delusion and revealing truth means understanding that the essence is delusion, which means there is no need to wait for cessation. As the sutra says: 'Form is emptiness, not form ceasing and then emptiness'. The treatise first meets delusion, and the commentary says 'Deluded attachment etc.' means that hearing the previous section that Tathātā is the total aspect Dharma, the essence is Tathātā, the entire essence acts as all Dharmas. If so, it should be known that the arising and ceasing of all Dharmas is the arising and ceasing of Tathātā. Why is it said that mind-nature does not arise and does not cease? The explanation means that all Dharmas originally do not exist, so what is there to say about arising and ceasing?
。如見空華本自無體。說誰生滅。
論若離下二顯真。疏疑者下徴其所以。可知。釋云下正顯文意。又若下反以釋成。皆可解。誰是病眼者。須知見空華者。是病眼。若眼明凈必不見華。楞嚴云。若無翳目而能見華。云何晴空號清明眼。應知見諸法者。是曰凡夫。不見法者斯曰聖人。聖人稱實既不見於諸法。當知諸法凡夫妄見。實無生滅也。諸法既無生滅。真性何曾動搖。是故前云不生滅也。
論是故下三。初標舉能離。疏是所執下二句解是故二字。是故者。指前二段為所以也。所執空即指前無一切境相。真心不動即指前心性不生滅也。由斯之故。遂得一切諸法即真如也。然此二句又迭互相成。乃由所執本空所以真心不動。又由真心不動故。得所執本空。其猶萬像本空明鏡不動。由此下正結真實。由此二字指前所以。一切下正顯真如。即釋論中一切法下文也。此中顯真而舉一切法者。以其性不離相故。一切諸相性所成故。人皆執相以迷性故。今約相而顯性。令知相即無相唯一真如。觸境對緣任運合道。動靜施作無非妙門。然此論中從本之言。與下畢竟之言。相望互成影說。謂從本二字約望過去。以顯真義。謂非是先來不離言等諸相。而今方離。以從本已來便自離相。影取未來畢竟如是下。畢竟二字。約望
【現代漢語翻譯】 現代漢語譯本：如果明白空中的花朵原本就沒有實體，那麼還說誰在生滅呢？
論：下面用兩種方式來顯現真如。疏：『疑者』下面提出疑問的原因。『可知』：可以理解。釋：『云』下面正式顯現文意。『又若』下面反過來用解釋來完成說明，都可以理解。『誰是病眼者』：要知道看見空花的人，就是病眼。如果眼睛明亮清凈，一定不會看見空花。《楞嚴經》說：『如果沒有眼翳卻能看見空花，那麼晴朗的天空怎麼能叫做清明眼呢？』應該知道看見諸法的人，就叫做凡夫。看不見法的人，就叫做聖人。聖人所見真實，既然看不見諸法，應當知道諸法是凡夫妄見，實際上沒有生滅。諸法既然沒有生滅，真性又何曾動搖？所以前面說不生滅。
論：『是故』下面第三部分，首先標舉能夠遠離。疏：『是所執』下面兩句解釋『是故』兩個字。『是故』，指前面兩段作為原因。『所執空』就是指前面『無一切境相』。『真心不動』就是指前面『心性不生滅』。因為這個緣故，就能夠使一切諸法即是真如。然而這兩句又相互成就。乃是因為所執著的本來是空，所以真心不動。又因為真心不動，所以所執著的本來是空。這就像萬象本來是空，明鏡不會動一樣。『由此』下面正式總結真實。『由此』兩個字指前面的原因。『一切』下面正式顯現真如，就是釋論中『一切法』下面的文字。這裡顯現真如而舉出一切法，是因為它的體性不離現象的緣故。一切諸相是體性所成就的緣故。人們都執著于現象而迷惑了體性，現在藉由現象來顯現體性，使人知道現象就是無相，唯一是真如。接觸境界，面對因緣，自然而然地符合真道。動靜施作，無一不是妙門。然而這篇論中，『從本』的說法，與下面的『畢竟』的說法，相互呼應，互相襯托。所謂『從本』兩個字，是回顧過去，來顯現真義。意思是並非是先來不離言語等諸相，而現在才離開。而是從本來就已經離開了諸相。影射未來的『畢竟如是』下面。『畢竟』兩個字，是展望
【English Translation】 English version: If one understands that the flowers in the sky are fundamentally without substance, then who is there to speak of being born and ceasing?
Treatise: The following uses two ways to reveal Suchness (Tathata). Commentary: 'Doubters' below raise the reason for the doubt. 'Knowable': Understandable. Explanation: 'Says' below formally reveals the meaning of the text. 'Also if' below, on the contrary, uses explanation to complete the description, all of which can be understood. 'Who is the diseased eye?' Know that the one who sees the flowers in the sky is the diseased eye. If the eyes are bright and pure, one will certainly not see the flowers. The Shurangama Sutra says: 'If there is no eye disease but one can see flowers, then how can the clear sky be called clear eyes?' It should be known that those who see all dharmas are called ordinary people. Those who do not see dharmas are called sages. What the sages see is real, and since they do not see all dharmas, it should be known that all dharmas are the false views of ordinary people, and in reality there is no birth or cessation. Since all dharmas have no birth or cessation, how could the true nature ever be shaken? Therefore, it was said earlier that there is no birth or cessation.
Treatise: 'Therefore' below is the third part, first marking the ability to be free. Commentary: 'What is grasped' below, two sentences explain the two words 'therefore'. 'Therefore' refers to the previous two paragraphs as the reason. 'What is grasped is emptiness' refers to the previous 'without all realms and appearances'. 'The true mind does not move' refers to the previous 'the nature of the mind does not arise or cease'. Because of this reason, it is possible to make all dharmas identical to Suchness. However, these two sentences also complement each other. It is because what is grasped is fundamentally empty that the true mind does not move. And because the true mind does not move, what is grasped is fundamentally empty. It is like the myriad images are fundamentally empty, and the bright mirror does not move. 'From this' below formally concludes the truth. The two words 'from this' refer to the previous reason. 'All' below formally reveals Suchness, which is the text below 'all dharmas' in the commentary. Here, revealing Suchness and mentioning all dharmas is because its nature is not separate from phenomena. All phenomena are accomplished by the nature. People are attached to phenomena and are confused by the nature. Now, by means of phenomena, the nature is revealed, so that people know that phenomena are without appearance, and the only thing is Suchness. Touching the realm, facing the causes and conditions, naturally in accordance with the true path. Moving and still, giving and acting, none are not wonderful gates. However, in this treatise, the saying 'from the beginning' echoes and complements the saying 'after all' below. The two words 'from the beginning' look back to the past to reveal the true meaning. It means that it is not that one was not separate from the appearances of language, etc., and is now separated. But from the beginning, one has already been separated from the appearances. Alluding to the future 'after all is so' below. The two words 'after all' look forward to
未來以明如義。謂非是隻於今日。平等不變不破。以盡未來際畢竟平等不變不破。亦影取過去從本以來便自如此。又此二義各通下三句而轉。又一切法言亦通下畢竟而轉。思之可見。
論離言下正顯所離二。初離妄相以顯真。疏言語路絕者。上句即音聲不及。下句即名句文不及。既聲名句文不及。即當言語路絕也。非聞慧境者。聲名句文是所聞故。意言分別者意言。即是分別也。以形口曰言。在意曰分別。今以所分別與所言同故。云意言也。夫人發言。皆意中之事故。詩序云。情動于中而形於言也。心行處滅者。以相是心之行處。行猶緣也。既離於相心無所緣。所緣既無能緣亦絕。無相真理何思慧之所及乎。離偽等者。偽則鍮似真金。妄謂影如本質。凡是有名相。法悉皆偽妄。故金剛云。凡所有相皆是虛妄。又楞嚴云。幻妄稱相。以偽妄故。則非是真。今既離於名相。即非偽妄故名為真。離異等者。謂有差別有變異。可破壞也。今既皆離故名如也。又若約的訓。如者似也。夫法異則不似。不似即非如。今既不異。不異即相似。似即如義也。故圭山云。謂此實體于未來。常如過去。於色中常如受中。真實相如非為妄似。展轉釋者。為何畢竟平等。為無有變異故。因何無有變異。為不可破壞故。又不可破壞者。為無
【現代漢語翻譯】 現代漢語譯本 『未來以明如義』，意思是不僅指今天，而是指在整個未來，都是平等不變、不可破壞的。這體現了終究平等不變、不可破壞的真理。同時也暗含了過去，從一開始就是如此的道理。而且這兩種含義都可以貫通下面的三句話來理解。此外，『一切法』也可以貫通『畢竟』來理解，仔細思考就能明白。
論述『離言』，下面正式闡述所要遠離的兩種情況。首先是遠離虛妄之相，從而彰顯真理。疏文中說『言語路絕』，上面一句是指聲音無法到達，下面一句是指名句文無法到達。既然聲音、名句、文句都無法到達，那就是言語之路斷絕了。『非聞慧境』，因為聲、名、句、文是所聽聞的對象。『意言分別』，意言就是分別。用口表達稱為『言』，在心中稱為『分別』。現在因為所分別的和所說的相同，所以稱為『意言』。人們說話，都是因為心中有事。所以《詩經》的序說：『情感在心中涌動，然後通過語言表達出來。』『心行處滅』，因為相是心所執行的地方，執行就像攀緣。既然離開了相，心就沒有了攀緣的對象。所攀緣的既然沒有了，能攀緣的也就斷絕了。沒有相的真理，哪裡是思慮和智慧所能達到的呢？
『離偽等』，偽就像用鍮石冒充真金，虛妄就像影子冒充本質。凡是具有名相的法，都是虛偽虛妄的。所以《金剛經》說：『凡所有相，皆是虛妄。』又《楞嚴經》說：『虛幻的妄想稱為相。』因為是虛偽虛妄的，所以不是真實的。現在既然離開了名相，就不是虛偽虛妄的，所以稱為真。
『離異等』，指的是有差別、有變異、可以被破壞。現在既然都離開了這些，所以稱為『如』。而且如果按照字面的解釋，『如』就是相似。法如果不同，就不相似，不相似就不是『如』。現在既然沒有不同，沒有不同就是相似，相似就是『如』的含義。所以圭山說：『這個實體在未來，常常像過去一樣；在色中，常常像受中一樣。真實的相是如，不是虛妄的相似。』
輾轉解釋，為什麼要『畢竟平等』？因為沒有變異的緣故。因為什麼沒有變異？因為不可破壞的緣故。又，不可破壞，是因為沒有...
【English Translation】 English version 『Future is clarified by 『suchness』 (如義)』. This means it's not just about today, but that throughout the entire future, it is equal, unchanging, and indestructible. This embodies the ultimate truth of equality, immutability, and indestructibility. It also implicitly includes the past, the principle that it has been this way from the beginning. Moreover, these two meanings can be understood by connecting them to the three sentences below. Furthermore, 『all dharmas』 can also be understood by connecting it to 『ultimately』 (畢竟). Careful consideration will make it clear.
Discussing 『separation from words』 (離言), the following formally elucidates the two situations to be separated from. First is separating from false appearances to reveal the truth. The commentary says 『the path of language is cut off』. The sentence above refers to sound not reaching, and the sentence below refers to name, phrase, and text not reaching. Since sound, name, phrase, and text cannot reach, that is the path of language being cut off. 『Not the realm of learning through hearing』 (非聞慧境), because sound, name, phrase, and text are the objects of what is heard. 『Intentional speech and discrimination』 (意言分別), intentional speech is discrimination. Expressing with the mouth is called 『speech』 (言), in the mind it is called 『discrimination』 (分別). Now because what is discriminated and what is spoken are the same, it is called 『intentional speech』. People speak because there are things in their minds. Therefore, the preface to the Book of Poetry says: 『Emotions stir in the heart and are expressed through language.』 『The place where the mind's activity ceases』 (心行處滅), because appearances are the place where the mind operates, and operating is like clinging. Since one is separated from appearances, the mind has no object to cling to. Since what is clung to is gone, what is capable of clinging is also cut off. The truth without appearances, how can it be reached by thought and wisdom?
『Separation from falsity, etc.』 (離偽等), falsity is like using brass (鍮) to imitate real gold, and delusion is like a shadow imitating the essence. All dharmas that have names and appearances are false and illusory. Therefore, the Diamond Sutra says: 『All appearances are illusory.』 Also, the Surangama Sutra says: 『Illusory thoughts are called appearances.』 Because they are false and illusory, they are not real. Now that one is separated from names and appearances, they are not false and illusory, so it is called truth.
『Separation from difference, etc.』 (離異等), refers to having differences, having variations, and being destructible. Now that one is separated from all of these, it is called 『suchness』 (如). Moreover, if interpreted literally, 『suchness』 is similarity. If dharmas are different, they are not similar, and if they are not similar, they are not 『suchness』. Now that there is no difference, no difference is similarity, and similarity is the meaning of 『suchness』. Therefore, Guishan (圭山) said: 『This entity in the future is always like the past; in form, it is always like sensation. The real appearance is suchness, not a false similarity.』
Explaining in turn, why is it 『ultimately equal』 (畢竟平等)? Because there is no variation. Why is there no variation? Because it is indestructible. Also, it is indestructible because there is no...
有變異故。無有變異者。為畢竟平等故離世間者。世謂遷流。間謂墮在其中以差別變異破壞。是世間法。今皆反此故云離也。非修慧境者。修即是定非定境也。夫苦空無常不凈等。皆是定所緣。故正智相應者。即如之智證即智之如。除此之外莫能及焉。故下文云。以離念境界唯證相應。故從上來下乃是通斷前後二文。仍辨下段之意。以對非三慧境也。
論畢竟下二離異相以顯如。疏雖遍等者。在染時與在凈時同。謂凡夫真性的同諸佛真性。如凈室空與穢室空等。此約同時橫說也。在緣者。謂在染凈緣中過去如現在。現在如未來。猶昨日空與今日空等。染凈雖自改變。真如於此無遷異也。又染緣即以生相為始。業系苦相為終。凈緣即以覺滅相為始。覺生相為終。真如於中竟無改變。此約異時豎說。不同有為者。是無作法故。體若虛空欲何破壞。在染不破等者。隨流則妄染起。而真體無損。反流則妄染壞。而真體如舊。故圓覺疏云。處生死流。驪珠獨耀于滄海。踞涅槃岸桂輪孤朗于碧天。
論唯是下三結體立名。法體者。一心即是法體。故前文云。所言法者。謂眾生心。諸法既無故唯心在。如萬像本空唯是一鏡圓覺云。諸幻盡滅覺心不動。依義立名者。於一心上依離偽妄變易之義。以立真如之名。
疏
【現代漢語翻譯】 現代漢語譯本 因為有變異的緣故。沒有變異的，是畢竟平等，所以能遠離世間。世間指的是遷流變化，『間』指的是墮落於其中，因為差別、變異而破壞。這些都是世間法。現在都與此相反，所以說是遠離世間。『非修慧境者』，修指的是禪定，不是禪定所緣的境界。苦、空、無常、不凈等等，都是禪定所緣的。『故正智相應者』，就是如實的智慧，證悟就是智慧的如實。除此之外，沒有誰能達到。所以下文說：『以離念境界唯證相應』。所以從上到下，是貫通判斷前後兩段文字，仍然是爲了辨明下段的意義，用來對應不是三慧的境界。
論：『畢竟』以下，第二部分，通過遠離差異之相來彰顯真如。疏：『雖遍等者』，在被染污時和在清凈時相同。指的是凡夫的真性與諸佛的真性相同，就像乾淨房間的空和污穢房間的空一樣。這是從同一時間橫向來說的。『在緣者』，指的是在染污和清凈的因緣中，過去如現在，現在如未來，就像昨天的空和今天的空一樣。染污和清凈雖然自身改變，真如對此沒有遷變差異。而且染污的因緣以生相為開始，業力束縛的苦相為終結；清凈的因緣以覺悟寂滅之相為開始，覺悟生起之相為終結。真如在其中竟然沒有改變。這是從不同時間縱向來說的。『不同有為者』，因為是無作之法。本體如同虛空，想要如何破壞？『在染不破等者』，隨順流轉則虛妄染污生起，而真體沒有損失；反過來，逆流而上則虛妄染污壞滅，而真體如舊。所以《圓覺疏》說：『處於生死流，驪珠（珍貴的黑色寶珠）獨自照耀于滄海；踞于涅槃岸，桂輪（月亮）孤零零地明朗于碧天。』
論：『唯是』以下，第三部分，總結本體並建立名稱。『法體者』，一心就是法體。所以前文說：『所言法者，謂眾生心』。諸法既然虛無，所以只有心存在。就像萬象本來是空，只有一面鏡子是圓的。《圓覺經》說：『諸幻盡滅，覺心不動』。『依義立名者』，在一心之上，依據遠離虛偽、虛妄、變易的意義，來建立真如的名稱。
疏
【English Translation】 English version It is because of change and variation. That which does not change or vary is ultimately equal, and therefore it is apart from the world. 'World' refers to flowing and changing. 'Between' refers to falling into it, due to differences and variations causing destruction. These are all worldly dharmas. Now, all are the opposite of this, so it is said to be apart from the world. 'Not the object of cultivating wisdom' means that cultivation refers to samadhi (concentration), not the object of samadhi. Suffering, emptiness, impermanence, impurity, etc., are all objects of samadhi. 'Therefore, corresponding to correct wisdom' means the wisdom of suchness, and enlightenment is the suchness of wisdom. Apart from this, no one can reach it. Therefore, the following text says: 'Because the realm of being apart from thought only corresponds to enlightenment.' So, from top to bottom, it is a comprehensive judgment of the two sections before and after, still to clarify the meaning of the lower section, to correspond to not being the realm of the three wisdoms.
Treatise: From 'Ultimately' onwards, the second part, manifests Suchness by being apart from the characteristics of difference. Commentary: 'Although universally equal' means the same in defilement and in purity. It refers to the true nature of ordinary beings being the same as the true nature of all Buddhas, just like the emptiness of a clean room and the emptiness of a dirty room are the same. This is a horizontal explanation from the same time. 'In conditions' refers to in the conditions of defilement and purity, the past is like the present, and the present is like the future, just like yesterday's emptiness and today's emptiness are the same. Although defilement and purity themselves change, Suchness has no change or difference in this. Moreover, the condition of defilement begins with the characteristic of arising and ends with the suffering characteristic of karmic bondage; the condition of purity begins with the characteristic of enlightenment and cessation and ends with the characteristic of enlightenment arising. Suchness has no change in it. This is a vertical explanation from different times. 'Different from conditioned dharmas' is because it is an uncreated dharma. The essence is like space, how can it be destroyed? 'Not destroyed in defilement, etc.' means that following the flow, false defilements arise, but the true essence is not damaged; conversely, going against the flow, false defilements are destroyed, and the true essence is as before. Therefore, the Commentary on the Perfect Enlightenment Sutra says: 'Being in the stream of birth and death, the black pearl (a precious black pearl) shines alone in the vast sea; sitting on the shore of Nirvana, the cassia wheel (moon) shines alone in the blue sky.'
Treatise: From 'Only is' onwards, the third part, concludes the essence and establishes the name. 'The essence of Dharma' means that the One Mind is the essence of Dharma. Therefore, the previous text says: 'What is meant by Dharma is the mind of sentient beings.' Since all dharmas are empty, only the mind exists. Just like the myriad images are originally empty, only one mirror is round. The Perfect Enlightenment Sutra says: 'When all illusions are extinguished, the enlightened mind does not move.' 'Establishing the name according to the meaning' means that on the One Mind, according to the meaning of being apart from falseness, illusion, and change, the name of Suchness is established.
Commentary
言教非實等者。以權設故因緣有故。意令假其有言以契無言。無言之理可以證悟。有言之教不可取著。取之即成認指亡月也。十地論說隨聲取義有五過失。一不正信聽既逐聲不會深意。二退勇猛由不正信則無勝解。不能決定。三誑他由不會故。或以深為淺以淺為深。四謗佛執權為實。或執事迷理。便謂如來言成虛妄。五輕法以謬解成性聞深不重。釋無實所以者。以一切境界。皆從妄念所生。念尚無體。況所生法而是實耶。故前文云。一切境界唯依妄念。而有差別。若離心念則無一切境界之相。由是一切言說。皆是假名無有實體。性不可得也。疏恐諸下敘外疑可見故。今下以釋論也。若據疏意從一切言說下儘是釋前故名真如四字也。在文可見。然此釋疑之文。合在次前文下注釋。方得文便。學者應知。不相違者假名與離名雖言異而義同。良以等者。凡是有名。皆依相。立真如無相所立即空。以遍計所緣不入真實故。故楞伽下引證名相俱遍計也。相從想生名依相立。不離相故。故曰相。隨緣此相名又生妄想即遍計心也。然此段論以愚詳之。從以一切下。四句合是前科所離相中釋所以也。疏文節釋科解俱不穩暢。今于疏外略助一解。或問曰。何以真如體。上離前言說等相耶。故論釋云。以一切言說假名無實故也。此之二句乃
【現代漢語翻譯】 現代漢語譯本 『言教非實等者』，因為這是一種權宜之計，是因緣和合而產生的。其目的是爲了藉助有言之教來領悟無言之理。無言之理可以通過證悟來理解，但有言之教卻不能執著。如果執著于有言之教，就如同認指為月，迷失了真正的目標。《十地論》中說，隨聲取義有五種過失：一是不正信，聽的時候只追逐聲音，不能理解深層的含義；二是退失勇猛心，由於不正信，就沒有殊勝的理解，不能做出決斷；三是欺騙他人，因為不理解真正的含義，或者把深的理解為淺的，把淺的理解為深的；四是誹謗佛法，執著于權宜之說，認為它是真實的，或者執著於事相而迷惑于真理，於是認為如來說的話是虛妄的；五是輕視佛法，因為錯誤的理解已經成為習性，聽到深刻的道理也不重視。 解釋『無實』的原因是，因為一切境界都是從虛妄的念頭產生的。念頭本身都沒有實體，更何況是它所產生的法呢？所以前面的經文說，『一切境界唯依妄念，而有差別。』如果離開了心念，就沒有一切境界的相狀。因此，一切言說都是假名，沒有實體，其自性是不可得的。 疏文中擔心下面敘述外人的疑問會顯現出來，所以現在用釋論來解釋。如果按照疏文的意思，從『一切言說』以下，全部都是解釋前面的『真如』二字，這在文中可以看出來。然而，這段解釋疑問的文字，應該放在前面的經文下面進行註釋，這樣才能使文義更加順暢，學者應該明白。 『不相違者』，假名和離名雖然說法不同，但意義相同。原因是，凡是有名，都是依據相而建立的，而真如沒有相，所以它是空性的。因為遍計所緣不屬於真實，所以《楞伽經》下面引用經文來證明名相都是遍計所執。相從想生，名依相立，不離相，所以說相隨緣。此相名又生妄想，即是遍計心。然而，這段論述要仔細思考。從『以一切』以下，四句合起來是前面科判所說的離相中解釋原因的部分。疏文的節選解釋和科判都不夠穩妥流暢，現在在疏文之外略作一些解釋。或者有人問：為什麼真如的本體要遠離前面的言說等相呢？所以論中解釋說：『以一切言說假名無實故也。』這兩句話乃是……
【English Translation】 English version 『Teachings through words are not ultimately real,』 because they are expedient means established due to conditions. The intention is to use the existence of words to attain the state beyond words. The principle beyond words can be realized through enlightenment, but one should not be attached to teachings expressed in words. Attachment to verbal teachings is like mistaking the finger pointing at the moon for the moon itself. The Dashabhumika Sutra (十地論) states that there are five faults in grasping meaning solely from the sound of words: first, incorrect faith, where one only follows the sound without understanding the deeper meaning; second, diminished courage, because incorrect faith leads to a lack of superior understanding and inability to make firm decisions; third, deceiving others, due to a lack of understanding, either considering the profound as shallow or the shallow as profound; fourth, slandering the Buddha, by clinging to expedient teachings as if they were ultimate truth, or being attached to phenomena and confused about the underlying principle, thus considering the Buddha's words to be false; fifth, belittling the Dharma, because a distorted understanding becomes ingrained, and one does not value profound teachings. The reason for explaining 『unreality』 is that all realms arise from deluded thoughts. Thoughts themselves have no substance, so how can the phenomena they produce be real? Therefore, the preceding text states, 『All realms are differentiated solely based on deluded thoughts.』 If one separates from thoughts, there would be no characteristics of any realm. Consequently, all speech is merely provisional names, without any substance, and its nature is unattainable. The commentary fears that the following narration of external doubts may become visible, so it now uses the Shastra (釋論) to explain. According to the commentary's intention, everything from 『all speech』 onwards explains the preceding words 『Tathata (真如)』, which can be seen in the text. However, this passage explaining doubts should be placed as a commentary below the preceding text, so that the meaning becomes smoother, which scholars should understand. 『Not contradictory』 means that provisional names and names that are free from names, although different in expression, have the same meaning. The reason is that all names are established based on characteristics, while Tathata (真如) has no characteristics, so it is emptiness. Because the discriminated object does not belong to reality, the Lankavatara Sutra (楞伽經) below quotes scripture to prove that names and characteristics are both completely discriminated. Characteristics arise from thoughts, and names are established based on characteristics, not separate from characteristics, so it is said that characteristics follow conditions. These characteristics and names then give rise to deluded thoughts, which are the discriminating mind. However, this passage should be carefully considered. From 『because all』 onwards, the four sentences together are the part explaining the reason in the separation from characteristics mentioned in the preceding kosa (科判). The commentary's selection of explanations and kosa (科判) are not stable and smooth enough, so I will add some explanations outside the commentary. Or someone may ask: Why should the essence of Tathata (真如) be separated from the preceding speech and other characteristics? Therefore, the treatise explains: 『Because all speech is provisionally named and unreal.』 These two sentences are...
是釋前離言說名字二相所以。也謂心性真實不與虛妄相應。言說名字但是虛妄假有。無其實體不與真合。是故離也。但隨下二句文通兩勢。一則釋前離心緣相所以也。以心緣之相但是隨彼妄念而生。念無自性緣相何有。故云。但隨妄念不可得故。故字通於前段。以真體無念。念則違真是故離也。二則釋前假名無實所以。此如疏解。譯者務簡兩段一釋。此文之巧略也。從言真如者下方是釋疑。疑曰。前云離言說等相。以顯真如無相。今復結云。故名真如。豈非言說等相耶。故此牒而標云言真如者。亦無有相。疑者復云。顯言真如正是名相。何謂無相。故論釋云。謂言說之極。因言遣言也。意云。非謂立此真如一名。便滯于相。以寄此假立之極名。以遣于言相也。有智至此希為詳焉。余文如疏。立名分齊下敘疑答釋。文並可知。諸名邊際者。如極微是色邊際等。今真如是名之邊際。故此名后更無名也。十種名者。一法名謂蘊處界三科。二人名謂信等五十二位。三教名謂修多羅等十二分。四義名謂蘊處界等所顯義理。五性名謂無義文字無所詮表。不生義解。六略名謂眾生等。七廣名謂眾生等各有差別義名。八不凈名謂凡夫等。九凈名謂生滅即真。十究竟名謂真如也。故偈云。人法及教義。性略及廣名。不凈凈究竟。十名差別
境。遣于名者遣于諸名也。若不立此極名。不能遣于諸名。例如扣犍息喧。若無此聲。不能止於諸聲也。若存等者。若存真如名。亦同不遣名。雖是極名體畢竟假。存而不亡。豈稱法體。須知雖立真如之名。名即無名。無名之名故曰假名。即是離名也。故凈名云。文字性離即是解脫。學者至此雖因名而生解。必亡名而證耳。疏一云下。克就真如自體釋。可知。妙智等者。既無名相則非心識所緣。但唯微妙真智觀行所及。謂遍計所緣是假。假故可遣。妙智所證是實。實故不可遣。圓覺云。諸幻滅盡覺心不動。前則能所皆妄。此則能所皆真也。二云下會顯生滅無相釋。意明非謂以真如體遣生滅法也。何以下徴起下文。以法下釋有二意。初約唯真無法解即約真如門釋。但有真如更無餘法性何可遣。又以下二約有法無性解。即約生滅門釋。雖有染凈自性本空。何用更遣前如鏡體無像。后如影像即空也。外人下約真如門釋。離妄情者名相俱絕情有理無。若使可立。焉能離妄。故下文云。以離念境界唯證相應。故又生滅下約生滅門釋。生滅無性。無性故即真。真本自立。故云不待。斯則真如本立。更不須待立生滅法。以為真也。其猶于波本自是水。何須待立以為水耶。何以下躡前徴起下文。真故下約真如門釋。夫真者。非偽非妄。
【現代漢語翻譯】 現代漢語譯本 境。遣于名者，遣于諸名也。若不立此極名（最終的名稱），不能遣于諸名。例如扣犍息喧（敲擊犍椎停止喧鬧），若無此聲，不能止於諸聲也。若存等者，若存真如名（事物本來的樣子），亦同不遣名。雖是極名，體畢竟假，存而不亡，豈稱法體（佛法的本體）？須知雖立真如之名，名即無名，無名之名故曰假名（暫時的名稱），即是離名也。故《凈名經》云：『文字性離即是解脫。』學者至此，雖因名而生解，必亡名而證耳。疏一云下，克就真如自體釋，可知。妙智等者，既無名相，則非心識所緣，但唯微妙真智觀行所及。謂遍計所緣是假，假故可遣；妙智所證是實，實故不可遣。《圓覺經》云：『諸幻滅盡，覺心不動。』前則能所皆妄，此則能所皆真也。二云下，會顯生滅無相釋，意明非謂以真如體遣生滅法也。何以下徴起下文。以法下釋有二意。初約唯真無法解，即約真如門釋，但有真如，更無餘法，性何可遣？又以下二約有法無性解，即約生滅門釋，雖有染凈，自性本空，何用更遣？前如鏡體無像，后如影像即空也。外人下約真如門釋，離妄情者，名相俱絕，情有理無。若使可立，焉能離妄？故下文云：『以離念境界，唯證相應。』故又生滅下約生滅門釋，生滅無性，無性故即真，真本自立，故云不待。斯則真如本立，更不須待立生滅法，以為真也。其猶于波本自是水，何須待立以為水耶？何以下躡前徴起下文。真故下約真如門釋。夫真者，非偽非妄。 English version The realm. To relinquish names is to relinquish all names. If this ultimate name (the final designation) is not established, one cannot relinquish all names. For example, striking the ghanta (a type of bell) silences noise; if there were no such sound, one could not stop all sounds. If one retains, for example, the name Tathata (suchness, the true nature of reality), it is the same as not relinquishing names. Although it is the ultimate name, its essence is ultimately provisional. To retain it without abandoning it, how can it be called the Dharmakaya (the body of the Dharma, the ultimate reality)? One must know that although the name Tathata is established, the name is no-name; the name of no-name is therefore called a provisional name, which is to be apart from names. Therefore, the Vimalakirti Sutra says, 'The nature of words is detachment, which is liberation.' Students, having gained understanding through names, must abandon names to realize it. The commentary below says, 'To thoroughly explain the Tathata itself,' is understandable. 'Subtle wisdom,' etc., since there are no names or forms, it is not within the scope of consciousness, but only accessible to subtle true wisdom and contemplation. What is conceived by discrimination is false, and therefore can be relinquished; what is realized by subtle wisdom is real, and therefore cannot be relinquished. The Surangama Sutra says, 'When all illusions are extinguished, the awakened mind does not move.' In the former case, both the subject and object are false; in the latter case, both the subject and object are true. The second commentary below explains the arising and ceasing of phenomena as without characteristics, meaning that it is not to say that the Tathata itself relinquishes the phenomena of arising and ceasing. What follows raises the question for the following text. The explanation below with 'by Dharma' has two meanings. First, explaining it from the perspective of 'only truth, no Dharma,' that is, explaining it from the perspective of the Tathata gate: there is only Tathata, and no other Dharma; what nature can be relinquished? Second, explaining it from the perspective of 'having Dharma, no self-nature,' that is, explaining it from the perspective of the arising and ceasing gate: although there is defilement and purity, their self-nature is originally empty; what need is there to relinquish them further? The former is like a mirror without images; the latter is like images that are empty. The outsider explains it from the perspective of the Tathata gate: those who are free from deluded emotions have names and forms completely extinguished; emotions have reason but no substance. If it could be established, how could one be free from delusion? Therefore, the following text says, 'With the realm of being free from thoughts, only realization is in accordance.' Therefore, the explanation below with 'again, arising and ceasing' explains it from the perspective of the arising and ceasing gate: arising and ceasing have no self-nature; because they have no self-nature, they are true; the true is originally established, therefore it is said 'does not wait.' Thus, the Tathata is originally established, and there is no need to wait for the establishment of arising and ceasing phenomena to be true. It is like the waves being originally water; what need is there to wait for the establishment of waves to be water? What follows builds upon the previous question to raise the question for the following text. The explanation below with 'because it is true' explains it from the perspective of the Tathata gate. The true is neither false nor deluded.
【English Translation】 The realm. To relinquish names is to relinquish all names. If this ultimate name (the final designation) is not established, one cannot relinquish all names. For example, striking the ghanta (a type of bell) silences noise; if there were no such sound, one could not stop all sounds. If one retains, for example, the name Tathata (suchness, the true nature of reality), it is the same as not relinquishing names. Although it is the ultimate name, its essence is ultimately provisional. To retain it without abandoning it, how can it be called the Dharmakaya (the body of the Dharma, the ultimate reality)? One must know that although the name Tathata is established, the name is no-name; the name of no-name is therefore called a provisional name, which is to be apart from names. Therefore, the Vimalakirti Sutra says, 'The nature of words is detachment, which is liberation.' Students, having gained understanding through names, must abandon names to realize it. The commentary below says, 'To thoroughly explain the Tathata itself,' is understandable. 'Subtle wisdom,' etc., since there are no names or forms, it is not within the scope of consciousness, but only accessible to subtle true wisdom and contemplation. What is conceived by discrimination is false, and therefore can be relinquished; what is realized by subtle wisdom is real, and therefore cannot be relinquished. The Surangama Sutra says, 'When all illusions are extinguished, the awakened mind does not move.' In the former case, both the subject and object are false; in the latter case, both the subject and object are true. The second commentary below explains the arising and ceasing of phenomena as without characteristics, meaning that it is not to say that the Tathata itself relinquishes the phenomena of arising and ceasing. What follows raises the question for the following text. The explanation below with 'by Dharma' has two meanings. First, explaining it from the perspective of 'only truth, no Dharma,' that is, explaining it from the perspective of the Tathata gate: there is only Tathata, and no other Dharma; what nature can be relinquished? Second, explaining it from the perspective of 'having Dharma, no self-nature,' that is, explaining it from the perspective of the arising and ceasing gate: although there is defilement and purity, their self-nature is originally empty; what need is there to relinquish them further? The former is like a mirror without images; the latter is like images that are empty. The outsider explains it from the perspective of the Tathata gate: those who are free from deluded emotions have names and forms completely extinguished; emotions have reason but no substance. If it could be established, how could one be free from delusion? Therefore, the following text says, 'With the realm of being free from thoughts, only realization is in accordance.' Therefore, the explanation below with 'again, arising and ceasing' explains it from the perspective of the arising and ceasing gate: arising and ceasing have no self-nature; because they have no self-nature, they are true; the true is originally established, therefore it is said 'does not wait.' Thus, the Tathata is originally established, and there is no need to wait for the establishment of arising and ceasing phenomena to be true. It is like the waves being originally water; what need is there to wait for the establishment of waves to be water? What follows builds upon the previous question to raise the question for the following text. The explanation below with 'because it is true' explains it from the perspective of the Tathata gate. The true is neither false nor deluded.
如者。不變不易。今若可遣即成偽妄。可立即成變改。以先不立。今方立故。又生滅下約生滅門釋。以真如從本以來舉體成生滅。生滅無性。常即真如。如是性相曾不捨離。以生滅顯時。即如體顯也。斯則本自顯然。何須更立。
離言者。不可說故。絕慮者。不可念故。以前文云。離名字相離心緣相。故此結也。然一切眾生從無始來。執相迷性不能即妄會真雖終日行而不自覺故。今示真而約生滅也。學大乘者。須終日不食終夜不寐。以思此事。何曾是無聖凡依正空色等時。何處真體不常顯現。何有一法不是性。為何有一法體不空寂。又空法何嘗得離真性。茍或不同。此說則墮斷常。無有是處。是故論中每節顯真。皆言一切法也。
論若如是義者。指上不可說不可念之義。論諸眾生等者。既發言違理動念乖真。諸眾生等唸唸相續。未曾離念。欲得不乖如何隨順。欲得契證如何造入。
論可說者。即所說也。念亦如是。疏念即無念等者。謂知念諸法時。本無能念所念非謂滅。此令無以念體本絕即無念也。故圓覺云。于諸妄心亦不息滅。非滅下雙釋。即念無念以離二邊。若滅念令絕即墮斷見。若不知念即空。即墮常見也。今既不滅復知即無故免斯過。此則即言忘言非都不語。即念無念非都不思故。經云。
【現代漢語翻譯】 現代漢語譯本： 『如』（Tathata，真如）的含義是不變和不易。如果現在可以捨棄『如』，那就成了虛假和錯誤的。如果可以立即建立『如』，那就成了變化和改變，因為先前沒有建立，現在才建立。此外，『生滅』（shengmie，birth and death）以下是就生滅門來解釋，因為真如從根本以來，整個本體就成就了生滅。生滅沒有自性，常（chang，eternality）就是真如。這樣的自性和現象從來沒有舍離。因為生滅顯現的時候，就是真如本體顯現的時候。這樣看來，真如本體本來就是顯然的，何須再建立呢？
『離言』（liyan，beyond words）的意思是不可說，『絕慮』（juelu，beyond thought）的意思是不可思念。因為前面的經文說，『離名字相離心緣相』，所以這裡作總結。然而，一切眾生從無始以來，執著于現象而迷惑于自性，不能夠即妄會真，雖然整天都在修行，卻不自覺悟。所以現在顯示真如，並且約束生滅。學習大乘佛法的人，必須整天不吃飯，整夜不睡覺，來思考這件事。什麼時候沒有聖凡、依正、空色等現象呢？哪裡不是真如本體常常顯現呢？哪一法不是自性呢？為什麼有一法本體不是空寂的呢？而且空法又何嘗能夠離開真性呢？如果不同意這種說法，那就墮入了斷滅或常恒的邪見，沒有這樣的道理。所以，《論》中每節顯示真如，都說一切法。
《論》如果像這樣的意義，指的是上面不可說、不可思念的意義。《論》諸眾生等，既然發言就違背了真理，動念就違背了真如，諸眾生等唸唸相續，未曾離開念頭，想要不違背真理，如何隨順真理？想要契合證悟，如何造入真理？
《論》可說者，就是所說的。念也是這樣。疏念即無念等，意思是說，當知道念諸法的時候，本來就沒有能念和所念，不是說要滅掉念頭。這使得沒有以唸的本體本來就斷絕就是無念的說法。所以《圓覺經》說，『于諸妄心亦不息滅』。非滅下雙釋，就是念和無念要離開二邊。如果滅掉念頭，讓它斷絕，那就墮入了斷見。如果不知道念就是空，那就墮入了常見。現在既不滅掉念頭，又知道念就是空，所以避免了這種過失。這就是即言忘言，不是完全不說話；即念無念，不是完全不思考。所以經中說。
【English Translation】 English version: 'Tathata' (如, True Thusness) means unchanging and unalterable. If it could now be discarded, it would become false and erroneous. If it could be immediately established, it would become change and alteration, because it was not established before, but is established now. Furthermore, 'birth and death' (生滅, shengmie) below is explained in terms of the birth-and-death gate, because from the beginning, the entire substance of True Thusness accomplishes birth and death. Birth and death have no self-nature; 'eternality' (常, chang) is True Thusness. Such nature and phenomena have never been abandoned. Because when birth and death manifest, it is when the substance of True Thusness manifests. Thus, the substance of True Thusness is originally obvious; why is it necessary to establish it again?
'Beyond words' (離言, liyan) means unspeakable, and 'beyond thought' (絕慮, juelu) means unthinkable. Because the previous text said, 'apart from name-characteristics, apart from mind-object characteristics,' so this is the conclusion. However, all sentient beings from beginningless time have been attached to phenomena and deluded about their nature, unable to immediately realize the truth through illusion. Although they practice all day long, they are not aware of it. Therefore, now we reveal True Thusness and restrain birth and death. Those who study Mahayana Buddhism must not eat all day and not sleep all night, in order to contemplate this matter. When is there a time without the phenomena of sages and ordinary beings, dependent and proper, emptiness and form, etc.? Where is it that the substance of True Thusness does not constantly manifest? Which dharma is not the self-nature? Why is there a single dharma whose substance is not empty and still? Moreover, how can empty dharma ever be separated from True Nature? If one does not agree with this statement, then one falls into the heretical views of annihilation or permanence; there is no such reason. Therefore, in each section of the Treatise, when revealing True Thusness, it is said that it is all dharmas.
If the meaning of the Treatise is like this, it refers to the meaning of unspeakable and unthinkable mentioned above. 'The Treatise on all sentient beings, etc.' Since speaking violates the truth and thinking violates True Thusness, all sentient beings, etc., have thoughts that continue in succession, never leaving thought. If one wants to not violate the truth, how can one accord with the truth? If one wants to be in accord with enlightenment, how can one enter into the truth?
'The Treatise on what can be spoken' refers to what is spoken. Thought is also like this. 'Dispersion of thought is non-thought, etc.' means that when one knows that one is thinking of all dharmas, there is originally no thinker or thought object; it is not saying to extinguish thoughts. This prevents the saying that the substance of thought is originally cut off, which is non-thought. Therefore, the Surangama Sutra says, 'In all deluded minds, there is also no cessation.' 'Non-extinction' below explains both, that is, thought and non-thought must be separated from the two extremes. If one extinguishes thoughts and makes them cut off, then one falls into the view of annihilation. If one does not know that thought is emptiness, then one falls into the view of permanence. Now, since one neither extinguishes thoughts nor knows that thought is emptiness, one avoids this fault. This is to say, 'using words to forget words,' not completely not speaking; 'using thought to realize non-thought,' not completely not thinking. Therefore, the sutra says.
無離文字而說解脫。文字性離即是解脫。下文云。眾生迷故謂心爲念。心實不動。若能觀察知心無念。即得隨順入真如門。於一下結益。只於一念無念。已離二過。二過既無。乃順中道法性。即不乖真如也。又亦等者。前則直就法體說。念即無念。此即起念之時用觀。觀察能念所念已起未起。了不可得。說亦如是。故云等也。雖未離念者。如是。觀時。粗念不起細念猶存故云未離。如但得火滅火杖猶存。而順無念者。常觀無能所故。如是觀時即是順無念也。如下文云。若有眾生能觀無念者。則為向佛智故。如上等者。以前來所說但是入理之方便故。前疏云答方便觀。即能等者。由前觀察純熟。便能離此能所之念。契于無念真理。以真無能所念想。今既離此。則能契真。正觀者。此觀正與真如相。當如匣與蓋也。又正者。聖也。位當登地已去名為入理聖人。前之方便即當地前。契入即證義也。以離能所念故。得證真如名為契入故。唯識云。若時于所緣智。都無所得。爾時住唯識離二取相故。然上所說。且約一分得無漏。正智名離念得入。若約究竟離者。唯妙覺一人而已。智行處者。真如是正智所游履處。明非倒惑所行之處。故華嚴云。甚深真法性妙智隨順入。又亦等者。前解約所觀念無。今解約能觀亦無也。觀念之心。
【現代漢語翻譯】 現代漢語譯本 不執著于文字而宣說解脫之道，因為文字的本質就是空性，即是解脫。下文說：『眾生因為迷惑，所以認為心是念頭，但心的本質是不動的。如果能夠觀察到心沒有念頭，就能隨順進入真如之門。』在下面總結利益時說，僅僅在一念之中達到無念，就已經遠離了兩種過失。兩種過失既然沒有了，就順應了中道法性，也就是不違背真如的本性。『又亦等者』的意思是，前面是直接就法體來說，念即是無念；這裡是指在起唸的時候運用觀照，觀察能念和所念，無論是已經生起還是尚未生起，都是了不可得的。說也是這樣，所以說『等』。『雖未離念者』，像這樣觀照的時候，粗大的念頭雖然不起，但細微的念頭仍然存在，所以說『未離』。就像火雖然熄滅了，但火杖還在一樣。『而順無念者』，因為常常觀照沒有能觀和所觀，像這樣觀照的時候，就是順應無念。如下文說：『如果有眾生能夠觀照無念，那就是趨向佛的智慧。』『如上等者』，因為前面所說的都只是進入真理的方便，所以前面的疏文中說『回答方便觀』。『即能等者』，由於前面的觀察純熟，就能離開能觀和所觀的念頭，契合于無念的真理。因為真正的無念是沒有能觀和所觀的念想的，現在既然離開了這些，就能契合真理。『正觀者』，這種觀照正好與真如的實相相符，就像匣子與蓋子一樣。『又正者』，是聖人的意思，位階相當於登地菩薩以上，被稱為進入真理的聖人。前面的方便觀相當於登地之前。『契入』就是證悟的意思。因為離開了能觀和所觀的念頭，所以證悟真如，稱為契入。如《唯識論》說：『如果對於所緣的智慧，都無所得，那時就安住于唯識，遠離能取和所取的相。』然而上面所說的，只是就一部分得到無漏的正智，稱為離開念頭而得以進入。如果就究竟的離開來說，只有妙覺位的佛才能做到。『智行處者』，真如是正智所遊歷的地方，說明不是顛倒迷惑所行之處。所以《華嚴經》說：『甚深真法性，妙智隨順入。』『又亦等者』，前面的解釋是就所觀念的空無來說，現在的解釋是就能觀的空無來說。觀念的心。
【English Translation】 English version To explain liberation without relying on words, because the nature of words is emptiness, which is liberation. The following text says: 'Beings are deluded, so they consider the mind to be thoughts, but the essence of the mind is不動 (immovable). If one can observe that the mind has no thoughts, one can follow and enter the gate of 真如 (Tathata, suchness).' In the following conclusion of benefits, it says that merely achieving 無念 (no-thought) in a single thought already avoids two faults. Since the two faults are absent, one accords with the middle way of 法性 (Dharmata, the nature of reality), which is not contrary to the nature of 真如 (Tathata). '又亦等者 (also the same)' means that the previous explanation directly addressed the 法體 (Dharmakaya, the body of the Dharma), stating that thought is no-thought; this refers to using contemplation when thoughts arise, observing the 能念 (the one who thinks) and 所念 (the object of thought), whether they have already arisen or not yet arisen, and realizing that they are unobtainable. Speaking is also like this, so it is said '等 (the same)'. '雖未離念者 (although not yet separated from thought)', like this, when contemplating, although coarse thoughts do not arise, subtle thoughts still remain, so it is said '未離 (not yet separated)'. It's like when the fire is extinguished, but the fire stick still remains. '而順無念者 (but according with no-thought)', because one constantly contemplates that there is no 能所 (subject and object), when contemplating like this, one is according with no-thought. As the following text says: 'If there are beings who can contemplate no-thought, then they are heading towards the wisdom of the Buddha.' '如上等者 (like the above)' because what was said earlier is only a convenient means to enter the truth, so the previous commentary said 'answering the convenient contemplation'. '即能等者 (then able to be the same)', due to the previous contemplation being purely skillful, one can separate from the thought of 能所 (subject and object), and accord with the truth of 無念 (no-thought). Because true 無念 (no-thought) has no thoughts of 能所 (subject and object), now that one has separated from these, one can accord with the truth. '正觀者 (right contemplation)', this contemplation corresponds exactly with the reality of 真如 (Tathata), like a box and its lid. '又正者 (also right)' means a sage, whose position is equivalent to a Bodhisattva who has attained the bhumi (ground), and is called a sage who has entered the truth. The previous convenient contemplation is equivalent to before attaining the bhumi. '契入 (entering into)' means realization. Because one has separated from the thoughts of 能所 (subject and object), one realizes 真如 (Tathata), which is called 契入 (entering into). As the Vijnaptimatrata (Consciousness-only) says: 'If, at the time of the object of knowledge, there is nothing to be obtained, then one abides in Vijnaptimatrata (Consciousness-only), separated from the appearance of the two graspers.' However, what was said above is only about a portion of obtaining unconditioned 正智 (right wisdom), which is called separating from thought and being able to enter. If speaking of ultimate separation, only the Buddha of 妙覺 (Mysterious Enlightenment) can achieve it. '智行處者 (the place where wisdom travels)', 真如 (Tathata) is the place where 正智 (right wisdom) travels, indicating that it is not the place where inverted delusions travel. Therefore, the Avatamsaka Sutra says: 'Profound and true Dharmata (nature of reality), wonderful wisdom follows and enters.' '又亦等者 (also the same)', the previous explanation was about the emptiness of the object of thought, the current explanation is about the emptiness of the subject of thought. The mind of thought.
此心名為知。無能所之念。茍存斯念。然亦不入擬心即差故。故圓覺云。離遠離幻亦復遠離。得無所離。即除諸幻。荷澤云。妄起即覺妄滅覺滅。覺妄俱滅即是真如。然則如體離念動即乖真。茍能知念無念觀察不息。如是隨順還有入期。冀諸行人勤修妙智。然據前之問答。雙明說念后答。正觀中不論于說者。以細況粗故。心念微細尚須遠離。言語粗淺豈得存焉。◎
◎釋真如相者。前云是心真如相。自此之前已釋真如兩字。從此向後方釋相之一字。初總標論。複次真如者。問此既說真如之相。何不牒云相耶。答以從無相中辨相。相即無相不異離言之法。故又相即義也。今于真體之中開說二義故。云有二種義。義即相也。一味者。前云一心一法界故。然且約理離諸相故。強名為一。而此一相即不可得。法句經云。森羅及萬像。一法之所印。一亦不為一。為欲破諸數。淺智之所聞。見一謂為一。幸諸深智者忘懷而體之。有二者。既容言說分別故。有一二之相也。不可隨言者。前雖顯體離言。不可執為無說。以有二義故。今雖分別二義。不可取為有相。以相即無相不異離言故。故不得隨言執取也。但為下必若無言。憑何信解。必若有二法體。全乖證入絕分。引文可知。
二略辨疏無妄染者。以如實體中本不與九
【現代漢語翻譯】 此心名為『知』（awareness）。沒有能知者和所知者的概念。如果存在這種概念，那也是不正確的，因為試圖用心去揣測就會出錯。所以《圓覺經》說：『遠離遠離幻象，也同樣要遠離遠離本身，達到無所遠離，就能去除所有幻象。』 荷澤禪師說：『妄念生起即覺悟，妄念滅除覺悟也滅除，覺悟和妄念都滅除就是真如。』 如此說來，真如的本體是遠離念頭的，一動念就違背了真如。如果能知道念頭的無念，持續不斷地觀察，這樣順應下去，還有證入真如的希望。希望各位修行人勤奮修習妙智。然而根據前面的問答，既明確說明了念頭，又在回答中強調正觀，正觀中不談論『說』，這是因為用細微的念頭來比況粗淺的言語。心念如此微細尚且需要遠離，那麼粗淺的言語又怎麼能存在呢？ 解釋真如之相：前面說『是心真如相』。從這句之前已經解釋了『真如』兩個字，從這句之後才解釋『相』這個字。首先是總體的標示和論述：『複次真如者』。問：既然這裡說的是真如之相，為什麼不直接說『相』呢？答：因為是從無相中辨別相，相即是無相，不異於離言之法，所以說相即是義。現在在真如本體之中開示兩種含義，所以說『有二種義』，義就是相。『一味者』，前面說『一心一法界』。然而只是就理體而言，遠離諸相，所以勉強稱之為『一』。而這一相也是不可得的。《法句經》說：『森羅萬象，一法所印。一亦不為一，為欲破諸數。』淺薄智慧的人聽到這些，會認為『一』就是『一』。希望有深刻智慧的人能夠忘懷這些概念，去體會真如的本體。『有二者』，既然容許言說和分別，所以就有一和二的相。『不可隨言者』，前面雖然顯明本體是離言的，但不可執著于沒有言說，因為有二義的緣故。現在雖然分別二義，但不可執取為有相，因為相即是無相，不異於離言。所以不能隨言執取。只是因為如果完全沒有言語，憑什麼去相信和理解？如果真的有兩種法體，那就完全違背了證入真如，絕對不可能有任何分證。引用的經文可以證明這一點。 二、簡略地辨別疏遠虛妄染污：因為在真如實體中，本來就不與九
【English Translation】 This mind is called 'awareness' (zhi). There is no concept of a knower and a known. If such a concept exists, it is incorrect, because trying to fathom it with the mind will lead to error. Therefore, the Yuanjue Sutra (Perfect Enlightenment Sutra) says: 'Away from away from illusions, also away from away from the away itself, reaching a state of nothing to be away from, then all illusions are removed.' Zen Master Heze said: 'When a deluded thought arises, one is immediately aware; when a deluded thought ceases, awareness also ceases; when both awareness and deluded thoughts cease, that is Tathata (真如, true thusness).' Thus, the essence of Tathata is apart from thoughts; a single thought deviates from the truth. If one can know the non-thought of thoughts, and continuously observe, then following this path, there is hope of realizing Tathata. I hope all practitioners diligently cultivate wondrous wisdom. However, according to the previous questions and answers, it clearly explains thoughts, and in the answer emphasizes right contemplation, and right contemplation does not discuss 'speaking,' because it uses subtle thoughts to compare with crude words. If thoughts are so subtle that they need to be abandoned, how can crude words exist? Explaining the characteristics of Tathata: Earlier it said, 'This mind is the characteristic of Tathata.' Before this sentence, the two words 'Tathata' have already been explained; after this sentence, the word 'characteristic' (相, xiang) is explained. First, there is a general indication and discussion: 'Furthermore, Tathata.' Question: Since this speaks of the characteristics of Tathata, why not directly say 'characteristic'? Answer: Because characteristics are distinguished from non-characteristics, characteristics are non-characteristics, not different from the dharma that is apart from words, so it is said that characteristics are meaning. Now, within the essence of Tathata, two meanings are revealed, so it is said 'there are two kinds of meanings,' and meaning is characteristic. 'One flavor' (一味, yi wei): Earlier it said, 'One mind, one Dharmadhatu (法界, dharma realm).' However, it only refers to the principle, being apart from all characteristics, so it is reluctantly called 'one.' And this one characteristic is unattainable. The Dhammapada (法句經, teachings of the Buddha) says: 'The myriad phenomena, are all sealed by one dharma. One is also not one, in order to break all numbers.' Those with shallow wisdom hear this and think that 'one' is 'one.' I hope those with deep wisdom can forget these concepts and experience the essence of Tathata. 'Having two' (有二, you er): Since speech and discrimination are allowed, there are the characteristics of one and two. 'Cannot follow words' (不可隨言, bu ke sui yan): Although it was previously revealed that the essence is apart from words, one should not cling to the absence of speech, because there are two meanings. Now, although the two meanings are distinguished, one should not grasp them as having characteristics, because characteristics are non-characteristics, not different from being apart from words. Therefore, one cannot grasp them according to words. It is only because if there were no words at all, what would one rely on to believe and understand? If there were truly two dharma bodies, then it would completely contradict the realization of Tathata, and there would be absolutely no partial realization. The cited scriptures can prove this point. Second, briefly distinguish and distance oneself from false defilements: Because in the essence of Tathata, it is originally not associated with the nine
相六染相應。故名為空。不是真體是空。如實之空者。如實是真性空。是無妄染。如實之空依主釋。如言瓶空。蓋為瓶中無物。非謂瓶體是空。涅槃經中具有此喻也。論究竟者。至極義。意明立空之言至極只為顯于真實也。遂能等者以妄空為能顯。真實為所顯。不因彼妄空。焉知此真實異妄無體者。妄攬真有真元自有。故云異也有流者。有謂三有二十五有。流即四流九流。以彼諸有煩惱。能漂溺群物故總名流。即根隨等共有二十六使。此論即三細四粗。如是煩惱多不可計。故曰恒沙。若準此論所說。即過河沙數。理實無量。豈止河沙。若有定數。恐非了義。所言異者。彼曰煩惱。此名功德。彼染此凈彼空此有故。相離者。妄體本空無可相隨故。下文云。一切煩惱染法皆是妄有。性自本無。未曾與如來藏相應故。無上法者。即大智慧光明義等。是佛所證之法。故云無上。此皆即性之德。德皆是性不相舍離。故曰相隨。
初略明疏能所分別者。即心境也。染法雖多統。唯此攝故。論云一切。而疏云能所。下即心境別明所取相者。即境界相。于中有色香味觸等不同。故云差別。能取見者。即智相相續等。于中分見聞覺知不同。總名能取。即下分離識也。此即約雙遣心境釋。又以下約唯遣境界釋。前二句但說境無。此則
【現代漢語翻譯】 現代漢語譯本： 『相六染相應。故名為空。』意思是說，因為與六種染污相應，所以稱之為空。這並不是說真實的本體是空，而是說『如實之空』。『如實之空』是指真實自性本空，是沒有虛妄染污的。『如實之空』是依主釋，就像說『瓶空』，指的是瓶子里沒有東西，而不是說瓶子的本體是空。在《涅槃經》中有這樣的比喻。 『論究竟者。至極義。』意思是說，立『空』這個概念，最終是爲了彰顯真實。『遂能等者』，以虛妄的空作為能顯，真實作為所顯。如果不通過虛妄的空，又怎麼能知道這個真實呢？『異妄無體者』，虛妄依附於真實而存在，真實原本就存在，所以說是不同的。『也有流者』，有的人說是三有、二十五有。『流』指的是四流、九流。因為這些『有』的煩惱，能夠使眾生沉溺其中，所以總稱為『流』，也就是根、隨等共有二十六使。此論指的是三細四粗。這樣的煩惱多得不可計數，所以說是『恒沙』。如果按照此論所說，就超過了恒河沙數，實際上是無量的，豈止是恒河沙數？如果有一個確定的數字，恐怕就不是究竟的意義了。 『所言異者。彼曰煩惱。此名功德。彼染此凈彼空此有故。』意思是說，他們稱之為煩惱，我們稱之為功德；他們是染污的，我們是清凈的；他們是空的，我們是有的。『相離者』，虛妄的本體本空，沒有什麼可以相隨的，所以下文說：『一切煩惱染法皆是妄有，性自本無，未曾與如來藏相應故。』『無上法者』，指的是大智慧光明義等，是佛所證悟的法，所以說是無上。這些都是自性的功德，功德都是自性的體現，不相舍離，所以說是『相隨』。 『初略明疏能所分別者。即心境也。』一開始簡略地說明疏和能所的分別，指的就是心和境。染法雖然很多，但總括起來，唯有心和境可以涵蓋。論中說『一切』，而疏中說『能所』。下面分別說明心和境。『下即心境別明所取相者。即境界相。』下面分別說明心和境所取之相，指的就是境界相。境界相中有色、香、味、觸等不同，所以說是『差別』。『能取見者。即智相相續等。』能取見，指的是智相、相續等。其中又分為見、聞、覺、知等不同，總稱為能取，也就是下面所說的分離識。這裡是約雙遣心境來解釋，下面則是約唯遣境界來解釋。前面兩句只是說境是空的，這裡則說
【English Translation】 English version: 'Corresponding to the six contaminations, hence it is called emptiness.' This means that because it corresponds to the six types of defilements, it is called emptiness. This does not mean that the true substance is empty, but rather refers to 'emptiness as it is.' 'Emptiness as it is' refers to the true nature being inherently empty, without any false defilements. 'Emptiness as it is' is a dependent determinative compound, like saying 'the jar is empty,' which means there is nothing in the jar, not that the jar itself is empty. There is such a metaphor in the Nirvana Sutra. 'Discussing the ultimate means the ultimate meaning.' This means that establishing the concept of 'emptiness' is ultimately to reveal the truth. 'Therefore, what is capable, etc.' takes false emptiness as what is capable of revealing, and truth as what is revealed. If not through false emptiness, how can one know this truth? 'Different from the unreal, without substance' means that the unreal relies on the real to exist, and the real exists originally, so they are different. 'There are also flows' refers to some saying the three existences, the twenty-five existences. 'Flows' refers to the four flows, the nine flows. Because the afflictions of these 'existences' can drown sentient beings, they are collectively called 'flows,' which are the roots, attachments, etc., totaling twenty-six defilements. This treatise refers to the three subtle and four coarse. Such afflictions are too numerous to count, so they are called 'sands of the Ganges.' If according to this treatise, it exceeds the number of sands in the Ganges River; in reality, it is immeasurable, far more than the sands of the Ganges. If there were a definite number, it would probably not be the ultimate meaning. 'What is meant by different is that they call it affliction, we call it merit; they are defiled, we are pure; they are empty, we are existent.' This means that they call it affliction, we call it merit; they are defiled, we are pure; they are empty, we are existent. 'Separated from each other' means that the substance of the unreal is inherently empty, with nothing to follow, so the following text says: 'All afflictions and defiled dharmas are falsely existent, their nature is originally non-existent, and they have never corresponded to the Tathagatagarbha.' 'The unsurpassed dharma' refers to the meaning of great wisdom and light, etc., which is the dharma realized by the Buddha, so it is called unsurpassed. These are all the virtues of the nature, and the virtues are all manifestations of the nature, inseparable, so they are said to 'follow each other'. 'Initially, briefly explaining the distinction between the explainer and what is capable and what is object refers to mind and environment.' Initially, briefly explaining the distinction between the explainer and what is capable and what is object refers to mind and environment. Although there are many defiled dharmas, in summary, only mind and environment can encompass them. The treatise says 'all,' while the commentary says 'what is capable and what is object.' Below, the mind and environment are explained separately. 'Below, separately explaining the characteristics taken by the mind and environment refers to the characteristics of the environment.' Below, separately explaining the characteristics taken by the mind and environment refers to the characteristics of the environment. In the characteristics of the environment, there are differences in form, smell, taste, touch, etc., so it is said to be 'different.' 'What is capable of taking sight refers to the characteristics of wisdom, continuity, etc.' What is capable of taking sight refers to the characteristics of wisdom, continuity, etc. Among them, there are differences in seeing, hearing, feeling, and knowing, collectively called what is capable of taking, which is the separated consciousness mentioned below. This is explained in terms of dispelling both mind and environment, while below it is explained in terms of dispelling only the environment. The previous two sentences only say that the environment is empty, while here it says
出境無所以。謂凡是境界皆從心念所生。心念既無。境從何有。故前文云。一切境界唯依妄念而有差別。若離於念則無一切境界。據此是本識中能見相也。以與智相生境取境功能別故。良以下通釋文意。情有理無者。妄情中有。真理中無猶如空華翳病故見。理有已下反前可見。故不相應者。結前妄法。理中既無說何相應。斯則卻與情為相應。以從妄念生。故離念則無一切法故。
論當知下二四句。初有無四句。疏離妄有者。謂人執有故言非有。若無所執約何言非妄有之言。攝一切相。惑者下為不了非有之言。是遣情執之有。卻認法體是無。今此釋云。上但以非非汝執有。不道此法便是于無。故云非無。雙非是真法者。將謂真如是非有是非無。故破云。非非有相非非無相。此皆上非字是能治之藥。下三字是所治之病。釋云下細詳可解。此中前後四個謂字。前二箇中。上是計謂之謂。下是言謂之謂。后二例之。還立等者。執第一第二句同時有無相。併爲真如也。非許雙是等者。我若單言非非。則從汝雙執有相無相。我以兩非和非有相非無相。一時非卻。何以迷倒雙執有無。故今論云。非有無俱相。俱相者。即有無同時也。今皆非卻。
論非一下二一異四句。疏準前等者。但前約有無此約一異。二執不同。余皆
【現代漢語翻譯】 現代漢語譯本 『出境無所以』，意思是說所有的境界都從心念產生。心念既然沒有，境界又從何而來？所以前面說，『一切境界唯依妄念而有差別，若離於念則無一切境界』。根據這個說法，這是本識（alaya-vijñana）中能見之相。因為它與智相（jnana）相生，取境的功能不同。所以下面通篇解釋文意。『情有理無』，是說在妄情中有，在真理中沒有，就像因為眼睛有翳病而看到空中的花朵。『理有』以下是反駁前面所說的可見。所以『不相應』，是總結前面的虛妄之法。真理中既然沒有，說什麼相應呢？這反而與妄情相應，因為它從妄念產生，所以離開妄念就沒有一切法。
論中『當知』以下兩段四句。首先是『有無』四句。疏中『離妄有者』，是說人們執著于有，所以說『非有』。如果沒有所執著，又根據什麼說『非妄有』呢？攝取一切相。『惑者』以下是爲了說明不瞭解『非有』的說法，是爲了遣除情執之有，卻認為法體是無。現在這裡解釋說，上面只是用『非』來否定你所執著的有，並不是說這個法就是無，所以說『非無』。雙重否定才是真法，有人認為真如（tathata）是非有非無，所以破斥說，『非非有相非非無相』。這裡所有的『非』字都是能治之藥，後面的三個字是所治之病。『釋云』以下仔細推敲可以理解。這裡前後有四個『謂』字，前兩個中，上面的是『計謂』的『謂』，下面的是『言謂』的『謂』。后兩個以此類推。『還立等者』，是執著第一第二句同時具有有無相，並且認為這是真如。『非許雙是等者』，如果我只說『非非』，那麼你就會雙重執著于有相無相。我用兩個『非』來否定有相非無相，一時否定掉。為什麼迷惑顛倒地雙重執著于有無呢？所以現在論中說，『非有無俱相』，『俱相』，就是有無同時存在。現在全部否定掉。
論中『非一』以下兩段一異四句。疏中『準前等者』，只是前面是關於有無的，這裡是關於一異的。兩種執著不同，其餘的都一樣。
【English Translation】 English version 『The absence of an exiting realm is without cause,』 meaning that all realms arise from the mind. Since the mind is without existence, from where do realms originate? Therefore, the preceding text states, 『All realms differ only according to deluded thoughts; if one is free from thought, then there are no realms.』 According to this, it is the aspect of visibility within the alaya-vijñana (alaya-vijñana, storehouse consciousness). Because it arises together with jnana (jnana, wisdom) and its function of grasping realms differs. Therefore, the following passage explains the meaning of the text in its entirety. 『Affection exists, but principle does not,』 meaning it exists in deluded affection but not in true principle, like seeing flowers in the sky due to an eye disease. 『Principle exists』 below refutes what was said earlier about visibility. Therefore, 『not corresponding』 concludes the preceding deluded dharmas. Since there is nothing in true principle, what correspondence is there to speak of? This instead corresponds to deluded affection, because it arises from deluded thoughts, so without thought, there are no dharmas.
In the treatise, the two sets of four lines following 『Know that.』 First are the four lines on 『existence and non-existence.』 The commentary 『Separating from deluded existence』 means that people cling to existence, so it is said 『non-existence.』 If there is nothing to cling to, based on what is 『non-deluded existence』 spoken? It encompasses all aspects. 『Those who are confused』 below explains the statement of 『non-existence』 is to dispel the clinging to existence, but instead, they recognize the substance of dharma as non-existence. Now, this explanation says that above, it only uses 『non』 to negate what you cling to as existence, but it does not say that this dharma is simply non-existence, so it says 『non-non-existence.』 Double negation is the true dharma; some think that tathata (tathata, suchness) is neither existence nor non-existence, so it is refuted by saying, 『neither non-existence nor non-non-existence.』 Here, all the words 『non』 are the medicine that can cure, and the following three words are the disease to be cured. The explanation below can be understood with careful consideration. Here, there are four instances of the word 『meaning』 before and after. In the first two, the upper one is the 『meaning』 of 『calculating meaning,』 and the lower one is the 『meaning』 of 『speaking meaning.』 The latter two follow this pattern. 『Also establishing equality』 is clinging to the first and second lines as simultaneously having the aspects of existence and non-existence, and considering this to be tathata. 『Not allowing both to be equal』 means that if I only say 『non-non,』 then you will doubly cling to the aspects of existence and non-existence. I use two 『non』 to negate the aspect of existence and non-non-existence, negating them all at once. Why are you confused and doubly clinging to existence and non-existence? Therefore, the treatise now says, 『not both existence and non-existence together,』 『together』 means existence and non-existence existing simultaneously. Now, all are negated.
In the treatise, the two sets of four lines following 『Not one.』 The commentary 『According to the preceding equality』 is only that the preceding was about existence and non-existence, and this is about oneness and difference. The two clingings are different, and the rest is the same.
無別。但如前疏配釋可知。然執下結總攝別謂眾生執取無量無邊。根本從此二四句起。所以百非只約此說。義見前文。故廣下引例。皆非真實者。是妄計著不稱實理。同此有無一異二四句也。所執不同者。四人各執一句。有即有句。是此初句所遣也。非有即無句。是此次句所遣也。俱即亦有亦無句。是此第四句所遣。非即非有非無句。是此第三句所遣。一等例此配之。隨次配者。如上配為四句。然但一向就彼所配。非與此論相配。皆是妄執。故云非真。四宗外道者。一數論外道執有等性與諸法一。即當有句。故彼破云。此執非真。所以者何。若青等色與色性一。應如色性其體皆同。五樂等聲與聲性一。應如聲性其體皆同。眼等諸根與根性一。應如根性其體皆同。應一一根取一切境。應一一境對一切根。又一切法與有性一。應如有性其體皆同。二勝論外道說有等性與法非一。當非有句。此亦非真。所以者何。若青等色與色性異。應如聲等非眼所行。聲等亦爾。又一切法異有性者應如兔角。其體本無。乃至廣破三。無慚外道執有等性。與彼諸法亦一亦異。當於亦有亦非有句。此亦非真。所以者何。若有性等。與色等一同數論過。與色等異。同勝論矣。一異二種性相相違。而言體同。理不成立。一應非一以即異故如異。異應
【現代漢語翻譯】 現代漢語譯本 無別。但如前文疏解配合解釋即可明白。然而執著于下文總結概括的『別』，認為眾生執取無量無邊，根本從此二四句（有、非有、亦有亦非有、非有非非有）而起。所以一切錯誤的觀點只圍繞這四句展開。意義見前文。所以下文廣泛地引用例子，都是不真實的。這些都是虛妄的計度執著，不符合真實的道理，如同執著于有無、一異這二四句一樣。所執著的不同在於，四種人各自執著一句。執著『有』即是有句，是本文最初一句所要破斥的。執著『非有』即是無句，是本文第二次要破斥的。執著『俱』即是『亦有亦無』句，是本文第四句所要破斥的。執著『非』即是『非有非無』句，是本文第三句所要破斥的。『一』等可以依此類推配合解釋。按照順序配合解釋，如上文配合為四句。然而只是一味地就他們所配合的進行解釋，並非與本文的論述相互配合，都是虛妄的執著。所以說『非真』。四宗外道：一、數論外道，執著『有』，認為等性與諸法是一體的，即相當於『有』句。所以破斥他們說：這種執著不是真實的。為什麼呢？如果青色等色與色性是一體的，應該像色性一樣，它們的本體都相同。五種樂聲等聲音與聲性是一體的，應該像聲性一樣，它們的本體都相同。眼等諸根與根性是一體的，應該像根性一樣，它們的本體都相同。應該一個根就能攝取一切境界，應該一個境界就能對應一切根。又，一切法與有性是一體的，應該如有性一樣，它們的本體都相同。二、勝論外道，說『有』等性與法不是一體的，相當於『非有』句。這也是不真實的。為什麼呢？如果青色等色與色性是不同的，應該像聲音等一樣，不是眼睛所能感知的。聲音等也是如此。又，一切法與有性不同，應該像兔角一樣，其本體本來就沒有。乃至廣泛地破斥。三、無慚外道，執著『有』等性，與那些諸法既是一體又是異體的，相當於『亦有亦非有』句。這也是不真實的。為什麼呢？如果『有』性等，與色等是一體的，就與數論外道犯同樣的錯誤；與色等是異體的，就與勝論外道犯同樣的錯誤。一體和異體這兩種性質相互矛盾，卻說它們的本體相同，道理上是不能成立的。如果是一體，就不應該不是一體，因為是異體的緣故，就像異體一樣。如果是異體，就應該
【English Translation】 English version There is no difference. It can be understood by referring to the previous explanations. However, clinging to the 'distinction' summarized below, believing that sentient beings grasp immeasurable and boundless things, originates from these two sets of four phrases (existence, non-existence, both existence and non-existence, neither existence nor non-existence). Therefore, all erroneous views revolve around these four phrases. The meaning is found in the previous text. Thus, the examples cited extensively below are all unreal. These are all false calculations and attachments, not in accordance with true principles, just like clinging to existence and non-existence, oneness and otherness, these two sets of four phrases. The difference in what is clung to lies in the fact that four types of people each cling to one phrase. Clinging to 'existence' is the phrase of existence, which is what the initial phrase of this text aims to refute. Clinging to 'non-existence' is the phrase of non-existence, which is what the second phrase of this text aims to refute. Clinging to 'both' is the phrase of 'both existence and non-existence', which is what the fourth phrase of this text aims to refute. Clinging to 'neither' is the phrase of 'neither existence nor non-existence', which is what the third phrase of this text aims to refute. 'One' and so on can be explained by analogy. Explaining in order, as above, is arranged into four phrases. However, it is only explaining according to what they are matched with, not matching with the arguments in this text, all of which are false attachments. Therefore, it is said to be 'unreal'. The four non-Buddhist schools: 1. The Samkhya (數論) school, clinging to 'existence', believes that the equal nature (等性) is one with all dharmas (諸法), which is equivalent to the phrase of 'existence'. Therefore, refuting them, it is said: This clinging is not real. Why? If blue color (青色) and other colors are one with the nature of color (色性), they should be the same in essence as the nature of color. The five pleasant sounds (五樂聲) and other sounds are one with the nature of sound (聲性), they should be the same in essence as the nature of sound. The eyes (眼) and other sense organs are one with the nature of the sense organs (根性), they should be the same in essence as the nature of the sense organs. One sense organ should be able to grasp all realms, and one realm should correspond to all sense organs. Furthermore, if all dharmas are one with the nature of existence (有性), they should be the same in essence as the nature of existence. 2. The Vaisheshika (勝論) school, saying that the equal nature of 'existence' is not one with dharmas, is equivalent to the phrase of 'non-existence'. This is also unreal. Why? If blue color and other colors are different from the nature of color, they should be like sounds and so on, not perceptible by the eyes. The same is true for sounds and so on. Furthermore, if all dharmas are different from the nature of existence, they should be like rabbit horns, whose essence is originally non-existent. And so on, with extensive refutations. 3. The Ashrama (無慚) school, clinging to the equal nature of 'existence', which is both one and different from those dharmas, is equivalent to the phrase of 'both existence and non-existence'. This is also unreal. Why? If the nature of 'existence' and so on are one with color and so on, they commit the same error as the Samkhya school; if they are different from color and so on, they commit the same error as the Vaisheshika school. The two natures of oneness and otherness contradict each other, yet they say that their essence is the same, which is not logically tenable. If it is one, it should not be not one, because it is different, just like being different. If it is different, it should
非異。以即一故如一。乃至廣破四邪命外道執有等性與彼諸法非一非異。當非有非非有句。此亦非真。所以者何。汝此所說非一非異者。為但是遮。為偏有表。若偏有表。應不雙非。若但是遮。應無所執。有遮有表理互相違。無遮無表言成戲論。乃至廣破如是。世間起四種謗。謂有非有雙許雙非。如次是增益損減相違戲論。是故世間所執非實。今此下揀異此是一人展轉。彼乃四宗各殊。又此則為顯真如。彼則一向治執。故不同也。後段等者。今但取皆非真實已上文。不取及顯外道已下也。
二總結疏妄計塵沙者。顯妄執多也。既從念生。豈順無念真理故不相應。然此文中但約心結而不約境者。以一切境界皆從心生。但說無心則知無境。故略不言。以對下謂如實之體約無妄故。說名為空。非謂真體是無名為空也。亦可下通指此段總結之文。皆是釋疑。恐聞前真如自性非有相等。便謂全無自體及功德法。成斷滅見。故今釋之。云乃至等。聞空謂真無妄相。不空謂自性功德清凈本然。
初正釋疏牒前者。牒前體空無妄。顯下不空之法。舉體者。體是所依。下常等諸義皆依此說。故常者。三際四相不能遷故。樂者。三苦八苦不能害故。疏以恒為樂者。以無生老病死故名恒。此生老等正是苦法。故今配此。前約惑業
【現代漢語翻譯】 現代漢語譯本：並非不同。因為歸於一，所以如一。乃至廣泛破斥四邪命外道執著有等性，以及那些法既非一也非異。當非有非非有句，這也並非真實。為什麼呢？你所說的非一非異，是僅僅遮止，還是偏向于表述？如果偏向于表述，就不應雙重否定。如果僅僅是遮止，就應無所執著。有遮有表，道理互相違背；無遮無表，言語成為戲論。乃至廣泛破斥，像這樣，世間產生四種誹謗，即有、非有、雙重肯定、雙重否定。依次是增益、損減、相違、戲論。所以世間所執著的並非真實。現在這裡辨別不同，這只是一人輾轉，而他們是四宗各自不同。而且這裡是爲了顯明真如（Tathata，事物的真實本性），他們則是一味地對治執著，所以不同。後段等等，現在只取『皆非真實』以上的文字，不取『及顯外道』以下的文字。
二、總結疏妄計塵沙，是爲了顯示虛妄執著眾多。既然是從念頭產生，怎麼能順應無念的真理，所以不相應。然而這段文字中只說了心結，而沒有說境，是因為一切境界都是從心產生的，只說無心就知道無境，所以省略不說。爲了對應下面所說的如實之體，因為沒有虛妄，所以稱為空。並非說真體是無，而名為空。也可以將下面全部內容都看作是對這段總結之文的解釋，是爲了消除疑慮。恐怕聽到前面真如自性非有相等，就認為完全沒有自體及功德法，成為斷滅見，所以現在解釋說，乃至等等。聽到空，就認為是真的沒有虛妄之相；不空，就認為是自性功德清凈本然。
最初正確地解釋疏文，引用前面的內容，引用前面體空無妄，是爲了顯示下面的不空之法。舉體，體是所依，下面常等諸義都是依此而說。所以常，是因為三際四相不能遷移。樂，是因為三苦八苦不能損害。疏文中以恒為樂，是因為沒有生老病死，所以名為恒。這生老等正是苦法，所以現在這樣對應。前面是關於惑業
【English Translation】 English version: Not different. Because of returning to oneness, it is like oneness. Even to the extent of extensively refuting the four heretical livelihoods of external paths, clinging to the equality of existence, and those dharmas that are neither one nor different. When the statement 'neither existence nor non-existence' is made, this is also not true. Why? What you say about 'neither one nor different,' is it merely negation or leaning towards affirmation? If leaning towards affirmation, it should not be doubly negative. If merely negation, there should be no clinging. Having negation and affirmation, the principles contradict each other; having neither negation nor affirmation, the words become mere play. Even to the extent of extensively refuting, like this, the world gives rise to four kinds of slander, namely existence, non-existence, double affirmation, and double negation. In sequence, these are increase, decrease, contradiction, and play. Therefore, what the world clings to is not real. Now, here distinguishing the difference, this is only one person transforming, while they are four different schools each distinct. Moreover, this is to reveal Tathata (真如, the true nature of things), while they are solely focused on curing attachments, so they are different. The later section, etc., now only takes the text above 'all are not real,' not taking the text below 'and revealing external paths.'
- Summarizing the sparse and deluded calculations like dust and sand is to show the multitude of deluded attachments. Since it arises from thoughts, how can it accord with the truth of no-thought, so it is not in accordance. However, this passage only speaks of the knot of the mind and not of the realm, because all realms arise from the mind. Only speaking of no-mind, one knows there is no realm, so it is omitted. To correspond to what is said below about the body of suchness, because there is no delusion, it is called emptiness. It is not to say that the true body is nothing and is named emptiness. It can also be understood that all the following content is an explanation of this summary passage, to dispel doubts. Fearing that upon hearing the preceding 'Tathata's self-nature is not existent,' one would think there is completely no self-nature and meritorious dharmas, becoming a nihilistic view, so now it is explained, saying 'even to the extent of,' etc. Hearing emptiness, one thinks it is truly without deluded appearances; not-emptiness, one thinks it is the pure and originally clear self-nature and merit.
Initially, correctly explaining the commentary, citing the preceding content, citing the preceding 'body is empty and without delusion,' is to reveal the non-empty dharmas below. 'Body' is the support, and the meanings of 'constant,' etc., below are all based on this. Therefore, 'constant' is because the three times and four marks cannot change. 'Bliss' is because the three sufferings and eight sufferings cannot harm. The commentary takes 'eternal' as bliss because there is no birth, old age, sickness, and death, so it is called eternal. These birth, old age, etc., are precisely suffering dharmas, so now they are matched in this way. The preceding was about delusion and karma.
故配四相。今約果報故配老死等。我者。是自在義。為對所繫不自在故。以離業行繫縛故。論云不變。不變是離行也。行即是業。既非業系則得自在。故云我也。凈者。染而不染故。然此注合在凈字之下。以滿足之言。蓋是都結。謂除此四德之外。所有過河沙數功德。悉在其中。故云滿足。即如下所說大智慧光明遍照法界等。故本疏以凈法為凈德。不該滿足之言。然法一字猶通上下。又詳常恒不變之文。但成一義。縱此各配自是一塗。今助一解則與疏異。常恒不變者。豎顯真體三際無窮。斯則釋前以有自體也。凈法滿足者。橫顯凈德十方無盡。斯則顯前具足無漏等。自體既常不變。復具無漏功德。法體若然。豈是空耶。故結不空。
二釋疑疏情執有者。謂遍計所執色等諸法。是妄情中有故。是則等者。真實法體自性功德。雖無缺少。然無一相可得故不異空。釋無相等者。夫有相者是妄念所緣。今既唯以證智相應。故知無相。故唯識偈云。若時于所緣。智都無所得。爾時住唯識。離二取相故。◎
起信論疏筆削記卷第七 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第八
長水沙門子璇錄
◎科釋生滅心法者。以立義分中雲是心生滅因緣相。能示摩訶
【現代漢語翻譯】 現代漢語譯本 因此，（涅槃）配合四種德性（常、樂、我、凈）。現在根據果報的層面，所以配合老、死等等。（關於）『我』，是自在的意思。爲了對應被束縛不自在的狀態，因為脫離了業行的繫縛。論中說『不變』，不變就是脫離了業行。業就是行為。既然不受業的束縛，就能得到自在，所以說是『我』。（關於）『凈』，是染而不染的意思。然而這個註釋應該放在『凈』字之下。用『滿足』這個詞，大概是總體的總結。意思是除了這四種德性之外，所有如恒河沙數般的功德，都在其中。所以說是『滿足』。也就是如下所說的大智慧光明遍照法界等等。所以《本疏》用『凈法』來解釋『凈德』，沒有包含『滿足』的意思。然而『法』字仍然可以貫通上下。又詳細考察『常恒不變』的文句，只是成就一個意義。即使這些各自配合，也只是一種解釋。現在輔助一種解釋，就與《疏》不同。『常恒不變』，是豎向顯示真如本體在時間上的永恒，這就解釋了前面所說的具有自體。『凈法滿足』，是橫向顯示清凈的德性在空間上的無盡，這就顯示了前面所說的具足無漏等等。自體既然是常恒不變，又具足無漏功德，法體如果是這樣，怎麼會是空呢？所以結論是不空。
第二，解釋疑慮。《疏》認為執著于『有』，是指遍計所執的色等諸法，是虛妄情識中產生的，所以是『有』。『是則』等等，真實法體的自性功德，雖然沒有缺少，但是沒有一個相可以得到，所以不異於空。解釋『無相等』，有相的事物是虛妄念頭所攀緣的。現在既然只是與證智相應，所以知道是無相的。所以《唯識偈》說：『如果對於所緣境，智慧都無所得，那時就安住于唯識，遠離能取和所取的相。』
《起信論疏筆削記》卷第七 大正藏第 44 冊 No. 1848 《起信論疏筆削記》
《起信論疏筆削記》卷第八
長水沙門子璇 記錄
科釋生滅心法，因為在立義分中說『是心生滅因緣相，能示摩訶』
【English Translation】 English version Therefore, (Nirvana) is associated with the four virtues (permanence, bliss, self, purity). Now, based on the aspect of karmic retribution, it is associated with old age, death, and so on. 'Self' (Atman) means freedom. It is to counter the state of being bound and unfree, because it is free from the bondage of karma and actions. The treatise says 'unchanging,' and unchanging means being free from actions. Action is karma. Since it is not bound by karma, it can attain freedom, so it is called 'Self'. 'Purity' (Subha) means being stained without being stained. However, this commentary should be placed under the word 'purity'. The word 'fulfillment' is probably a general conclusion. It means that in addition to these four virtues, all the merits like the sands of the Ganges are within it. Therefore, it is called 'fulfillment'. That is, the great wisdom light illuminating the entire Dharma realm, as mentioned below, and so on. Therefore, the 'Original Commentary' uses 'pure Dharma' to explain 'pure virtue', which does not include the meaning of 'fulfillment'. However, the word 'Dharma' can still connect above and below. Also, examine the sentences 'constant and unchanging' in detail, which only achieve one meaning. Even if these are matched separately, it is just one interpretation. Now, assisting with one interpretation is different from the 'Commentary'. 'Constant and unchanging' vertically reveals the true nature of the Dharmakaya as infinite in time, which explains the previous statement of having its own essence. 'Pure Dharma fulfillment' horizontally reveals the pure virtue as endless in space, which reveals the previous statement of possessing complete non-outflow, and so on. Since the self-essence is constant and unchanging, and also possesses complete non-outflow merits, if the Dharma body is like this, how can it be empty? Therefore, the conclusion is non-emptiness.
Secondly, explaining doubts. The 'Commentary' believes that clinging to 'existence' refers to the phenomena such as form, etc., that are universally conceived, which are produced in false consciousness, so they 'exist'. 'Therefore,' etc., the inherent merits of the true Dharma body, although not lacking, do not have a single characteristic that can be obtained, so it is not different from emptiness. Explaining 'without characteristics', things with characteristics are what false thoughts cling to. Now, since it is only corresponding to the wisdom of realization, it is known to be without characteristics. Therefore, the 'Verses on Consciousness-Only' say: 'If at the time of the object of perception, wisdom obtains nothing at all, then one abides in Consciousness-Only, being apart from the aspects of the grasper and the grasped.'
'Notes on the Commentary on the Awakening of Faith' Volume 7 Taisho Tripitaka Volume 44 No. 1848 'Notes on the Commentary on the Awakening of Faith'
'Notes on the Commentary on the Awakening of Faith' Volume 8
Recorded by Shramana Zixuan of Changshui
Classifying and explaining the Dharma of the arising and ceasing mind, because in the section on establishing meaning it says 'This is the aspect of the causes and conditions of the arising and ceasing of the mind, which can show the Maha'
衍自體相用故。今此一文正解生滅因緣相也。染凈生滅者。以染法凈法各有生滅。染以順流為生。反流為滅。凈以反流為生。順流為滅。又染法生時是凈法滅時。凈法生時是染法滅時。又染法生是妄生。滅是盡滅。凈法生是顯生滅是隱滅。雖通云生滅。而義有此異也。初標體論如來藏者。具三種義。謂隱覆含攝出生義。隱覆之中復有二義。一者藏如來故。名如來藏。即煩惱為能藏。如來為所藏。藏於如來。如來之藏依主釋也。如柜中有金名為金櫃。柜不是金。故理趣般若云。一切眾生皆如來藏。勝鬘及如來藏經。具有此說。二者如來自隱不現。名如來藏。法身無相。不可以智知識識況眼見耶。斯如來即藏持業釋也。如佛性論說。含攝之中復有三義。一體含用。謂法身中有身土相用等。二聖含凡。謂一切眾生皆在如來智內。亦如佛性論說。三因含果。謂因位已攝果位功德。此則以因為藏。藏果佛故。前二持業釋。后一依主釋。出生者。謂十地證真名藏。能成佛果名如來。亦持業釋。今論於六義中。除於四六。餘者皆通。
疏二今初正釋。標體者。說有通別。別則唯取所依。即如來藏是體。通則兼取能依。即如來藏與生滅心俱為體。以生滅法皆依此故。今通兩說。然此下顯生滅與不生滅義。說能依所依。實無二體也
【現代漢語翻譯】 現代漢語譯本 『衍自體相用故』。現在這一段文字正是解釋生滅因緣之相。『染凈生滅者』，因為染法（指不純凈的、迷惑的法）和凈法（指純凈的、覺悟的法）各自有生滅。染法以順著生死輪迴為生，逆著生死輪迴為滅；凈法以逆著生死輪迴為生，順著生死輪迴為滅。而且染法生起的時候就是凈法滅去的時候，凈法生起的時候就是染法滅去的時候。此外，染法生起是虛妄的生起，滅去是徹底的滅去；凈法生起是顯現的生起，滅去是隱沒的滅去。雖然都叫做生滅，但意義上有這些不同。 『初標體論如來藏者』，包含三種意義，即隱覆、含攝、出生之義。隱覆之中又有兩種意義。一是『藏如來故，名如來藏』，即煩惱是能藏，如來是所藏，藏於如來。『如來之藏』是依主釋（所有格結構）。如同櫃子里有金子叫做金櫃，櫃子本身不是金子。所以《理趣般若經》說，一切眾生都是如來藏。《勝鬘經》和《如來藏經》都有這種說法。二是如來自我隱蔽不顯現，叫做如來藏。法身沒有形象，不能用智識去認識，更不能用眼睛去看。這個『如來』即是藏，是持業釋（動賓結構）。如同《佛性論》所說。含攝之中又有三種意義。一體含用，即法身中包含身、土、相、用等。二聖含凡，即一切眾生都在如來的智慧之內，也如《佛性論》所說。三因含果，即因位已經包含果位的功德。這是以因為藏，藏著果佛，前兩種是持業釋，后一種是依主釋。出生，是指十地菩薩證得真如叫做藏，能夠成就佛果叫做如來，也是持業釋。現在討論這六種意義，除去第四種和第六種，其餘的都通用。 疏二，現在開始正式解釋。『標體者』，有通說和別說。別說只取所依，即如來藏是體。通說兼取能依，即如來藏和生滅心都是體。因為生滅法都依於此。現在是通說這兩種說法。然而下面顯示生滅與不生滅的意義，說能依和所依，實際上沒有兩個體。
【English Translation】 English version 'Arising from the substance, characteristics, and function itself.' This passage precisely explains the aspect of the arising and ceasing of conditions. 'The arising and ceasing of defilement and purity' refers to the fact that both defiled dharmas (impure, deluded phenomena) and pure dharmas (pure, enlightened phenomena) have their own arising and ceasing. For defiled dharmas, flowing with the cycle of birth and death is arising, and reversing the flow is ceasing. For pure dharmas, reversing the flow of birth and death is arising, and flowing with it is ceasing. Moreover, when defiled dharmas arise, pure dharmas cease; when pure dharmas arise, defiled dharmas cease. Furthermore, the arising of defiled dharmas is a false arising, and their ceasing is a complete ceasing. The arising of pure dharmas is a manifest arising, and their ceasing is a hidden ceasing. Although both are called arising and ceasing, their meanings differ in these ways. 'The initial designation of the substance discusses the Tathagatagarbha (如來藏, the Womb of the Tathagata, Buddha-nature)' encompasses three meanings: concealment, inclusion, and production. Within concealment, there are two meanings. First, 'because it conceals the Tathagata (如來, Thus Come One, Buddha), it is called Tathagatagarbha,' meaning that afflictions are the concealer, and the Tathagata is what is concealed, concealed within the Tathagata. 'Tathagatagarbha' is a possessive compound (依主釋). Just as a cabinet containing gold is called a gold cabinet, but the cabinet itself is not gold. Therefore, the Prajnaparamita-ratnaguna-samcaya-gatha says that all sentient beings are Tathagatagarbha. The Śrīmālādevī Siṃhanāda Sūtra and the Tathagatagarbha Sutra both contain this teaching. Second, the Tathagata conceals himself and does not appear, hence the name Tathagatagarbha. The Dharmakaya (法身, Dharma Body) has no form and cannot be known by intellect or seen with the eyes. This 'Tathagata' is the concealer, a determinative compound (持業釋). As stated in the Buddha-nature Treatise. Within inclusion, there are three meanings. One is that the substance includes function, meaning that the Dharmakaya contains body, land, characteristics, functions, etc. Two is that the holy includes the mundane, meaning that all sentient beings are within the wisdom of the Tathagata, as also stated in the Buddha-nature Treatise. Three is that the cause includes the effect, meaning that the causal stage already contains the merits of the resultant stage. This is taking the cause as the concealer, concealing the resultant Buddha. The first two are determinative compounds, and the last is a possessive compound. Production refers to the fact that the realization of Suchness by the Ten Bhumi Bodhisattvas is called the garbha, and the ability to achieve Buddhahood is called the Tathagata, also a determinative compound. Now, in discussing these six meanings, excluding the fourth and sixth, the rest are all common. Commentary 2: Now, we begin the formal explanation. 'Designating the substance' has both general and specific explanations. The specific explanation only takes what is relied upon, which is the Tathagatagarbha as the substance. The general explanation includes what relies upon it, which is both the Tathagatagarbha and the mind of arising and ceasing as the substance. Because all phenomena of arising and ceasing rely on this. Now, we are generally explaining both of these views. However, what follows reveals the meaning of arising and ceasing and non-arising and non-ceasing, stating that what relies upon and what is relied upon are actually not two separate substances.
。但有相依之義理。而無相依之法體。如不動下喻顯。當知下法合併如文。言思之者。意令細合。使法如喻。皆無二體也。楞伽下引證。經云。大慧如來藏者。輪轉苦樂因也。亂意慧愚癡凡夫所不能覺。勝鬘云。世尊依如來藏。故有生滅。依如來藏。故證涅槃。世尊若無如來藏者。不能厭生死苦求涅槃樂。
此顯下二揀濫如說。依水有波。意顯所依之水全起。成能依之波不同。依母有子非全母成子。能所別故。斯則舉一法。以豎論非。約兩法橫說。以此下出所以。以是所依之真起成能依之妄故。得有覺不覺二義。以有二義故。遂以不覺妄法。顯示覺義之中三大也。如水起成波已而動濕兩全。以有動濕故。遂能以動顯于濕也。若言依母有子母不在子中。以不在中故。不能以子顯母。是故下結成上義所依。即如來藏。
二辨相中疏二。初釋和合義三。今初略指。非謂等者。意云。真如家所起生滅還與生滅家真如和合。非謂別有一段生滅。自外而來與真如合。生滅之心者。謂全妄之真也。心之生滅者。全真之妄也。此則本末更互相攝。非謂結成六釋。無二相者。心即是體生滅。是相反覆皆一。故無有二。
心之下二備釋二。初正釋。心之不正滅即真如門。生滅之心即生滅門。從本覺起者。窮妄源也。然是
【現代漢語翻譯】 現代漢語譯本：但是存在相互依存的義理，而沒有相互依存的法體。如同《不動經》中的譬喻所顯示的那樣，應當知道下面的法合併起來就像經文所說的那樣。『言思之者』，意思是說要仔細地結合，使法就像譬喻一樣，都沒有兩個不同的本體。《楞伽經》下面引用經文來證明。《楞伽經》說：『大慧（Mahamati，菩薩名），如來藏（Tathagatagarbha，一切眾生皆有的佛性）是輪轉苦樂的原因，但心意散亂、智慧低下、愚癡的凡夫不能覺察。』《勝鬘經》說：『世尊（Bhagavan，佛的尊稱），依靠如來藏，所以有生滅；依靠如來藏，所以證得涅槃（Nirvana，解脫）。世尊，如果沒有如來藏，就不能厭惡生死的痛苦而尋求涅槃的快樂。』 下面這兩段經文是爲了辨別容易混淆之處，就像經文所說的那樣。依靠水而有波浪，意思是說所依靠的水完全變成了能依靠的波浪，這不同於依靠母親而有孩子，並非整個母親都變成了孩子，因為能依和所依是不同的。這裡是用一個法來縱向論述，否定其他情況；用兩個法來橫向說明。下面說明原因。因為作為所依的真如（Tathata，事物的真實如是的狀態）生起了作為能依的虛妄，所以才會有覺悟和不覺悟兩種含義。因為有了這兩種含義，所以就用不覺悟的虛妄法，來顯示覺悟的意義中的三大（體大、相大、用大）。就像水生起了波浪，而水的動性和濕性都完全存在一樣，因為有了動性和濕性，所以才能用動來顯示濕。如果說依靠母親而有孩子，母親並不在孩子之中，因為不在其中，所以不能用孩子來顯示母親。因此，下面總結了上面的意思，所依靠的就是如來藏。 第二部分辨別『相』中的疏文，分為兩部分。首先解釋和合的意義，分為三點。現在是第一點，簡略地指出。『非謂等者』，意思是說，從真如家所生起的生滅，還與生滅家的真如和合，不是說另外有一段生滅，從外面而來與真如結合。『生滅之心』，是指完全是虛妄的真如。『心之生滅』，是指完全是真如的虛妄。這是本末互相攝入，不是說要結成六種解釋。『無二相者』，心就是體，生滅是相反的覆轍，都是一體，所以沒有兩個相。 『心之下』第二部分詳細解釋，分為兩部分。首先是正式的解釋。『心之不正滅即真如門』，『生滅之心即生滅門』。『從本覺起者』，是追溯虛妄的根源。然而這是...
【English Translation】 English version: However, there is the principle of mutual dependence, but not the substance of mutually dependent dharmas. As shown in the analogy of 'Immovable Sutra', it should be known that the following dharmas are combined as stated in the text. 'Those who contemplate' means to combine carefully, so that the dharma is like the analogy, and there are no two different entities. The following quotes from the Lankavatara Sutra to prove it. The Lankavatara Sutra says: 'Mahamati (name of a Bodhisattva), the Tathagatagarbha (the Buddha-nature inherent in all beings) is the cause of the cycle of suffering and happiness, but confused minds, low wisdom, and foolish ordinary people cannot perceive it.' The Srimala Sutra says: 'Bhagavan (honorific title for the Buddha), relying on the Tathagatagarbha, there is birth and death; relying on the Tathagatagarbha, one attains Nirvana (liberation). Bhagavan, if there were no Tathagatagarbha, one could not厭惡 the suffering of birth and death and seek the happiness of Nirvana.' The following two paragraphs are to distinguish what is easily confused, just as the sutra says. Relying on water, there are waves, meaning that the water on which one relies completely becomes the waves on which one can rely, which is different from relying on a mother to have a child, not the entire mother becomes the child, because the reliant and the relied upon are different. Here, one dharma is used to discuss vertically, negating other situations; two dharmas are used to explain horizontally. The following explains the reason. Because the Tathata (the true suchness of things) on which one relies gives rise to the delusion on which one can rely, there are two meanings of enlightenment and non-enlightenment. Because there are these two meanings, the deluded dharma of non-enlightenment is used to show the three great aspects (essence, attribute, and function) in the meaning of enlightenment. Just as water gives rise to waves, and the mobility and wetness of the water are completely present, because there are mobility and wetness, one can use mobility to show wetness. If it is said that relying on a mother to have a child, the mother is not in the child, because it is not in it, the child cannot be used to show the mother. Therefore, the following summarizes the above meaning, what is relied upon is the Tathagatagarbha. The second part distinguishes the commentary in 'aspects', divided into two parts. First, explain the meaning of combination, divided into three points. Now is the first point, briefly pointed out. 'Non-meaning etc.' means that the arising and ceasing from the Tathata family also combines with the Tathata of the arising and ceasing family, not that there is another section of arising and ceasing that comes from outside and combines with the Tathata. 'The mind of arising and ceasing' refers to the Tathata that is completely delusion. 'The arising and ceasing of the mind' refers to the delusion that is completely Tathata. This is the mutual inclusion of the root and the branch, not that six explanations are to be formed. 'Those without two aspects', the mind is the essence, arising and ceasing are opposite reversals, all are one, so there are no two aspects. 'Below the mind' the second part explains in detail, divided into two parts. The first is the formal explanation. 'The non-correct cessation of the mind is the gate of Tathata', 'The mind of arising and ceasing is the gate of arising and ceasing'. 'Those who arise from original enlightenment' trace the source of delusion. However, this is...
本覺起成生滅。非謂別有生滅從覺而起。如水起波。斯義無別。本覺即如來藏也。無二體者。前云無二相。此云無二體。意明只有一相一體。以心是生滅體生滅是心相。覺成不覺。不覺與覺不相舍離。
故下文下二引證三。初引文。即隨染本覺中文。
此中下二釋意。可知。
心亦下三法合。神解者。本覺不昧。鑑照靈通也。余文可知。
疏此是下揀濫。不生滅與生滅合者。謂真隨妄轉流轉門也。即背覺合塵義。非是等者。謂息妄歸真還滅門也。即滅塵合覺義。然此二中隨合則體隱相現。反合則相泯體彰故。前門云。一切法悉皆真故。皆同如故。此反合也。此門即云。依如來藏故有生滅心。又云。依覺故迷等。此隨合也。由是疏中前義即生滅門。后義即真如門。
論非一異中三。初約法略明。疏真如者。即前不生滅也。非少分動。故云全體。既全體動成生滅法。何異之有。雖成生滅而性不變。從本便爾。非適今也。故云而恒生滅。是變與不變義別故云非一。
楞伽下二按經出體。七識是見聞嗅嘗覺知末那。余文可知。
非異門下三據義廣釋三。初離釋二。初釋非異。三然三段中。皆以真如為本生滅為末。初則以不生滅望生滅說。次則以生滅望不生滅說。后即兩門同時同處
【現代漢語翻譯】 現代漢語譯本：本覺（Běnjué，original enlightenment）啟動並形成生滅（shēngmiè，birth and death）。並非說另外存在一個生滅從本覺而生起，就像水產生波浪一樣，這個道理沒有區別。本覺就是如來藏（Rúláizàng，Tathagatagarbha）啊。沒有兩個自體，前面說沒有兩種相，這裡說沒有兩種體，意思是說明只有一個相一個體。因為心是生滅的體，生滅是心的相。覺悟成為不覺悟，不覺悟與覺悟不互相捨棄。
所以下文引用兩個論證，分為三部分。首先引用經文，即隨染本覺（suí rǎn běnjué，original enlightenment following defilement）中的文字。
這其中下面兩句解釋意思，可以理解。
『心亦』下面三句是法理的結合。『神解』是指本覺不昏昧，鑑照靈通。其餘文字可以理解。
疏文中『此是』下面是辨別容易混淆之處。『不生滅與生滅合』，是指真如隨著妄念流轉，是流轉門（liúzhuǎnmén，gate of transmigration）。就是背離覺悟而與塵世相合的意思。『非是等者』，是指止息妄念迴歸真如，是還滅門（huánmièmén，gate of cessation）。就是滅除塵世而與覺悟相合的意思。然而這兩種情況中，隨順相合則本體隱沒而相顯現，反過來相合則相泯滅而本體彰顯。所以前面的門說，一切法全部都是真實的，全部都相同，這是反過來相合。這個門就說，依靠如來藏的緣故有生滅心，又說，依靠覺悟的緣故而迷惑等等，這是隨順相合。因此疏文中，前面的意思是生滅門，後面的意思是真如門（zhēnrúmén，gate of Suchness）。
論述『非一異』分為三部分。首先從法理上簡略說明。疏文中『真如』，就是前面所說的不生滅。不是少部分動，所以說是全體。既然全體動而成為生滅法，有什麼不同的呢？雖然成為生滅而本性不變，從本來就是這樣，不是現在才這樣。所以說『而恒生滅』，是變化與不變的意義不同，所以說『非一』。
《楞伽經》（Léngqiéjīng，Laṅkāvatāra Sūtra）下面是按照經文引出本體。七識是見、聞、嗅、嘗、覺、知、末那（mònà，Manas）。其餘文字可以理解。
『非異門』下面是根據意義廣泛解釋，分為三部分。首先是分開解釋，分為兩部分。首先解釋『非異』。三個『然』的三段中，都是以真如為根本，生滅為末端。開始是以不生滅看待生滅來說，其次是以生滅看待不生滅來說，最後是兩個門同時同處。
【English Translation】 English version: Original enlightenment (Běnjué) initiates and forms birth and death (shēngmiè). It is not that there is another birth and death arising from original enlightenment, just as waves arise from water, there is no difference in this principle. Original enlightenment is the Tathagatagarbha (Rúláizàng). There are not two self-entities, previously it was said there are not two aspects, here it is said there are not two entities, meaning to illustrate that there is only one aspect and one entity. Because the mind is the entity of birth and death, and birth and death are the aspect of the mind. Enlightenment becomes non-enlightenment, non-enlightenment and enlightenment do not abandon each other.
Therefore, the following text cites two proofs, divided into three parts. First, it cites the scripture, namely the text in 'original enlightenment following defilement' (suí rǎn běnjué).
Among these, the following two sentences explain the meaning, which can be understood.
The three sentences below 'mind also' are a combination of Dharma principles. 'Spiritual understanding' refers to original enlightenment not being obscured, and its discernment being spiritually clear. The remaining text can be understood.
In the commentary, 'this is' below distinguishes what is easily confused. 'Non-birth and death combining with birth and death' refers to true Suchness following deluded thoughts in transmigration, which is the gate of transmigration (liúzhuǎnmén). It means turning away from enlightenment and uniting with the dust of the world. 'Not being equal' refers to stopping deluded thoughts and returning to true Suchness, which is the gate of cessation (huánmièmén). It means eliminating the dust of the world and uniting with enlightenment. However, in these two situations, following and uniting causes the substance to be hidden and the appearance to manifest, and conversely, uniting causes the appearance to disappear and the substance to become apparent. Therefore, the previous gate says that all dharmas are all true, and all are the same, which is reverse union. This gate says that because of reliance on the Tathagatagarbha, there is a mind of birth and death, and also says that because of reliance on enlightenment, there is delusion, etc., which is compliant union. Therefore, in the commentary, the previous meaning is the gate of birth and death, and the latter meaning is the gate of Suchness (zhēnrúmén).
The discussion of 'not one or different' is divided into three parts. First, it briefly explains from the perspective of Dharma principles. In the commentary, 'Suchness' is the non-birth and death mentioned earlier. It is not a small part moving, so it is said to be the whole. Since the whole moves and becomes the Dharma of birth and death, what is the difference? Although it becomes birth and death, its nature does not change, it has been like this from the beginning, not just now. Therefore, it is said 'and constantly birth and death', it is the difference between change and non-change, so it is said 'not one'.
The Laṅkāvatāra Sūtra (Léngqiéjīng) below extracts the substance according to the scripture. The seven consciousnesses are seeing, hearing, smelling, tasting, feeling, knowing, and Manas (mònà). The remaining text can be understood.
The 'not different gate' below is a broad explanation based on meaning, divided into three parts. First, it is explained separately, divided into two parts. First, it explains 'not different'. In the three paragraphs of the three 'however', Suchness is the root and birth and death is the end. The beginning is to look at birth and death from the perspective of non-birth and death, the second is to look at non-birth and death from the perspective of birth and death, and the last is that the two gates are simultaneous and in the same place.
說。其不異者。義在能成。即唯同俱。六字之中隨文詳會。問論云。非一非異。疏合順論以明。何故先釋非異。后解非一耶。答論順依真起妄義便故。先舉非一後言非異。文云。依如來藏有生滅心。不生不滅與生滅合。此非一義也。然此生滅既依心體不相離性故。後方可言非異也。疏文約法廣釋。令人生解。要先知體無二。由無二故。方不成一。此則順法備明。令悟本無真妄之異。悟此法已任辨義異。則不迷本也。故下疏云。此中非直不乖不異。以明不一。亦乃由不異故。成於不一也。今初以本從末釋。經云。即楞伽經善不善因者。殺等十惡為不善。不殺等十為善。一切趣生者。六趣四生。其中兼有善與不善。生滅者。舍陰取陰之義。斯則如來藏是真如。善不善等為生滅。既言如來藏為因能造即不異也。又經涅槃也。文云。譬如雪山有一味藥。名曰樂味。其味極甜。在深叢下人無見者。有人聞香。知其地中當有是藥。過去往世有轉輪王。于雪山中為此藥故。在在處處造作木筒。以接是藥。是藥熟時從地流出。集木筒中。其味正真。其王歿后。是藥或醋或咸甜苦辛酸。六味成別。如是一味隨其流處。有種種味。喻如佛性以煩惱故。出種種味。所謂六道等。此則佛性是真如。六道為生滅。既言佛性隨成。即是無異之義。
二攝末下二。初正釋。今義眾生即如者。凈名經也。如前所引。然眾生是生滅。如是真如既言其即。當知不異涅槃等者。文云。善男子。我于諸經說。若人見十二因緣者。即是見法。見法者即是見佛。見佛者即見佛性。何以故。一切諸佛以此為性。善男子。觀十二因緣有四種之智。得四種菩提。乃至云。以是義故。十二因緣名為佛性。斯則佛性是真如。十二因緣為生滅。既說十二因緣為佛性。豈曰異乎。十地等者。此是華嚴經意。彼經文云。佛子。菩薩復作是念。三界所有唯是一心。如來於此分別演說十二有支。皆於一心如是而立。今疏所引。是彼論牒經也。第一義諦者。是論釋也。心是中道實相故。云第一義諦。斯乃三界是生滅。一心是真如。唯之一字顯不異也。又此下即始覺中文。四相是生滅。一覺即真如。既云平等而同。欲何為異。然此非異之義。深而且隱。難有信解故。此廣引經論證之。
又前下二對前重辨。即重對前科。以明非異也。即末之本者。重釋前科也。此則以末收本。無本而非末。如以波攝水。無水而非波。更有何水與波為異。故云非異。后即等者。重辨此科。攝末歸本義也。此則以本收末無末而非本。如以水攝波無波而非水。更有何波與水為異。前則唯末後則唯本。既無二相故云非
【現代漢語翻譯】 現代漢語譯本 二、攝末歸本的第二部分。首先是正式解釋。現在說『眾生即如』，出自《維摩詰經》。就像前面引用的那樣。然而，眾生是生滅的，『如』是真如，既然說『即』，應當知道不異於涅槃等。經文說：『善男子，我在諸經中說，如果有人見到十二因緣（Twelve Nidānas，佛教關於生命輪迴的理論），就是見法（Dharma，佛法）。見法就是見佛（Buddha，覺悟者）。見佛就是見佛性（Buddha-nature，成佛的潛能）。為什麼呢？一切諸佛都以此為性。善男子，觀察十二因緣有四種智慧，得到四種菩提（Bodhi，覺悟）。』乃至說：『因為這個緣故，十二因緣名為佛性。』這樣看來，佛性是真如，十二因緣是生滅。既然說十二因緣是佛性，怎麼能說是不同的呢？『十地等』，這是《華嚴經》（Avataṃsaka Sūtra）的意思。該經經文說：『佛子，菩薩又這樣想，三界（Three Realms，欲界、色界、無色界）所有唯是一心。如來於此分別演說十二有支（Twelve Limbs of Dependent Origination），都是在這一心中建立的。』現在疏中所引用的，是論中引用經文。『第一義諦（Paramārtha-satya，勝義諦）』，是論的解釋。心是中道實相（Reality of the Middle Way）的緣故，稱為第一義諦。這樣看來，三界是生滅，一心是真如。『唯』之一字顯示不異。另外，下面是始覺（Original Enlightenment）中的文句，四相（Four Characteristics，生、住、異、滅）是生滅，一覺（One Enlightenment）即真如。既然說平等而相同，又有什麼不同呢？然而，這種非異的意義，深刻而且隱晦，難以讓人信解，所以這裡廣泛引用經論來證明。 又，前面是第二次針對前面進行辨析。『即』是再次針對前面的科文，以表明非異。『即末之本』，是重新解釋前面的科文。這就像用末來收攝本，沒有本就沒有末，如同用波來攝水，沒有水就沒有波。還有什麼水與波的差異呢？所以說非異。後面『即等』，是重新辨析這一科文，是攝末歸本的意義。這就像用本來收攝末，沒有末就沒有本，如同用水來攝波，沒有波就沒有水。還有什麼波與水的差異呢？前面只是末，後面只是本。既然沒有二相，所以說非異。
【English Translation】 English version 2. The second part of embracing the end and returning to the origin. First, a formal explanation. Now, the statement 'sentient beings are thusness' comes from the Vimalakirti Sutra. As quoted before. However, sentient beings are subject to birth and death, and 'thusness' is true thusness (Tathātā, suchness), since it says 'is,' it should be known that it is not different from Nirvana (Nirvāṇa, liberation) and so on. The text says: 'Good man, I say in the sutras that if someone sees the Twelve Nidānas (Twelve Nidānas, the Buddhist theory of the cycle of life), they see the Dharma (Dharma, the teachings of the Buddha). Seeing the Dharma is seeing the Buddha (Buddha, the enlightened one). Seeing the Buddha is seeing the Buddha-nature (Buddha-nature, the potential for enlightenment). Why? All Buddhas take this as their nature. Good man, observing the Twelve Nidānas has four kinds of wisdom and obtains four kinds of Bodhi (Bodhi, enlightenment).' And so on, saying: 'For this reason, the Twelve Nidānas are called Buddha-nature.' In this way, Buddha-nature is true thusness, and the Twelve Nidānas are subject to birth and death. Since it is said that the Twelve Nidānas are Buddha-nature, how can they be said to be different? 'The Ten Grounds and so on,' this is the meaning of the Avataṃsaka Sutra (Avataṃsaka Sūtra). The sutra says: 'Buddha-child, Bodhisattvas (Bodhisattva, one on the path to Buddhahood) also think this way, all that exists in the Three Realms (Three Realms, the realm of desire, the realm of form, and the formless realm) is only one mind. The Tathagata (Tathāgata, the 'Thus-Gone One', an epithet of the Buddha) explains the Twelve Limbs of Dependent Origination (Twelve Limbs of Dependent Origination) within this one mind.' What is quoted in the commentary now is the treatise quoting the sutra. 'The Paramārtha-satya (Paramārtha-satya, the ultimate truth),' is the explanation of the treatise. Because the mind is the Reality of the Middle Way (Reality of the Middle Way), it is called the Paramārtha-satya. In this way, the Three Realms are subject to birth and death, and one mind is true thusness. The word 'only' shows that they are not different. Also, below is a sentence from Original Enlightenment (Original Enlightenment), the Four Characteristics (Four Characteristics, birth, abiding, change, and extinction) are subject to birth and death, and One Enlightenment (One Enlightenment) is true thusness. Since it is said that they are equal and the same, what is the difference? However, this meaning of non-difference is profound and obscure, and difficult for people to believe and understand, so here, sutras and treatises are widely quoted to prove it. Also, the previous part is the second analysis targeting the previous one. 'Is' is again targeting the previous section to show non-difference. 'Is the end as the origin,' is a re-explanation of the previous section. This is like using the end to embrace the origin, without the origin there is no end, like using waves to embrace water, without water there are no waves. What difference is there between water and waves? Therefore, it is said to be non-different. The following 'is and so on,' is a re-analysis of this section, which is the meaning of embracing the end and returning to the origin. This is like using the origin to embrace the end, without the end there is no origin, like using water to embrace waves, without waves there is no water. What difference is there between waves and water? The previous part is only the end, and the latter part is only the origin. Since there are no two aspects, it is said to be non-different.
異。
三本末平等中經云即楞伽經。文云。大慧。如來藏藏識本性清凈。為客塵所染而為不凈。我為勝鬘夫人及余深妙凈智菩薩。說如來藏名為藏識。與七識俱起。令諸聲聞見法無我。我為勝鬘說佛境界。非外道境界。此言如來藏。即是真如。真如是本。七識是生滅。生滅是末。既云其俱。即平等義。又經亦彼經也。與前文小異而意大同。詳之可會。又論即十地論。唯真不生者。果佛無生故。單妄不成者。無所依故。然唯真之法則容有。單妄之法則全無。今以相對且作斯說。此則下都結。亦通結三門詳之。
不一下釋非一文四。今初躡前正釋四。初正釋攝末之本。即生滅之真如。攝本之末即真如之生滅。既一生滅一不生滅。豈為一義。是則於心不異中。明不一義。
依是下。二引證可知。
解云下。三釋上引文意。不在中者。無中可在也。不同二人同在一室中。即如兩木成林。兩木既分。乃得云一木不在林中。
此約下四通妨。或問曰。義既不一應不和合。故此釋之。謂於二義之中。偏舉此義而說。非謂壞彼和合以成不一。即知正說此不一義時。彼法元自和合。何以故者。徴意。云何以不壞和合。又能不一耶。此中下釋也。如來藏等者。謂不生滅既是即生滅之不生滅。當知此不生滅與
【現代漢語翻譯】 現代漢語譯本 異。
三本末平等中經（San Ben Mo Ping Deng Zhong Jing，即《楞伽經》 Lankavatara Sutra）。經文中說：『大慧（Da Hui，菩薩名）。如來藏（Tathagatagarbha，如來法身的藏處）藏識（Alaya-vijnana，阿賴耶識）本性清凈，為客塵（Ke Chen，煩惱）所染而不凈。我為勝鬘夫人（Shengman Furen）及其他深妙凈智菩薩，說如來藏名為藏識，與七識（Qi Shi，眼識、耳識、鼻識、舌識、身識、意識、末那識）俱起，令諸聲聞（Sheng Wen，聽聞佛法之弟子）見法無我（Fa Wu Wo，諸法無自性）。我為勝鬘說佛境界，非外道境界。』 這句話說如來藏，就是真如（Zhen Ru，事物的真實如是之性）。真如是本，七識是生滅，生滅是末。既然說『其俱』，就是平等之義。又經，也是那部經，與前文稍有不同而意義大同，詳細研究可以領會。又論，即《十地論》（Shi Di Lun）。『唯真不生』，因為果佛（Guo Fo，證得佛果的佛）無生故；『單妄不成』，因為沒有所依故。然而唯有真如的法則容許存在，單獨的虛妄的法則完全沒有。現在以相對的角度姑且這樣說。這總結了下文，也貫通總結了三門，詳細研究。
不一下釋非一文四。現在開始解釋『不一』，分為四個部分。首先，承接前文，正式解釋『不一』。第一部分，正式解釋攝末之本，即生滅的真如；攝本之末，即真如的生滅。既然一個生滅，一個不生滅，怎麼會是一個意思呢？因此，在『於心不異』中，闡明『不一』的含義。
『依是下』，第二部分，引用證據，容易理解。
『解云下』，第三部分，解釋上面引用的經文的含義。『不在中者』，因為沒有『中』可以存在。這不同於兩個人同在一個房間里，就像兩棵樹形成一片森林。兩棵樹既然是分開的，才能說一棵樹不在森林中。
『此約下』，第四部分，消除疑問。或者有人問：『意義既然不一，應該不能和合。』 因此解釋說，在兩種意義之中，偏重於這個意義而說，不是要破壞那種和合來成就『不一』。由此可知，正說這個『不一』的意義時，那個法原本就是和合的。為什麼呢？ 提出疑問。『云何以不壞和合，又能不一耶？』 下面進行解釋。『如來藏等者』，意思是說，不生滅既然是即生滅的不生滅，應當知道這個不生滅與
【English Translation】 English version Different.
The Sutra on the Equality of the Three Roots and Branches (San Ben Mo Ping Deng Zhong Jing), also known as the Lankavatara Sutra. The text says: 'Mahamati (Da Hui, name of a Bodhisattva), the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), the Alaya-vijnana (Alaya-vijnana, storehouse consciousness) is originally pure in nature, but becomes impure due to defilements (Ke Chen, afflictions). I told Lady Srimala (Shengman Furen) and other Bodhisattvas of profound and pure wisdom that the Tathagatagarbha is called Alaya-vijnana, which arises together with the seven consciousnesses (Qi Shi, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), so that the Sravakas (Sheng Wen, disciples who hear the Buddha's teachings) can see the non-self of phenomena (Fa Wu Wo, the absence of inherent existence in all phenomena). I told Srimala about the realm of the Buddha, which is not the realm of non-Buddhists.' This statement says that the Tathagatagarbha is Suchness (Zhen Ru, the true nature of things as they are). Suchness is the root, and the seven consciousnesses are arising and ceasing, and arising and ceasing are the branches. Since it says 'together', it means equality. Also, the Sutra, which is the same Sutra, is slightly different from the previous text but the meaning is largely the same; studying it in detail can lead to understanding. Also, the Treatise, which is the Dasabhumika Sutra (Shi Di Lun). 'Only the True does not arise' because the Buddha of Fruition (Guo Fo, the Buddha who has attained Buddhahood) does not arise; 'the single false cannot be established' because there is nothing to rely on. However, only the principle of Suchness can exist, and the principle of the single false is completely non-existent. Now, from a relative perspective, let's just say this. This concludes the following text and also connects and concludes the three gates; study it in detail.
The following explanation of 'not one' is divided into four parts. Now, let's begin to explain 'not one' in four parts, following the previous text. The first part is the formal explanation of the root that encompasses the branches, which is the Suchness of arising and ceasing; and the branches that encompass the root, which is the arising and ceasing of Suchness. Since one is arising and ceasing and the other is not arising and ceasing, how can they be the same meaning? Therefore, in 'not different in mind', the meaning of 'not one' is clarified.
'Based on this below', the second part, citing evidence, is easy to understand.
'Explaining below', the third part, explains the meaning of the sutra text quoted above. 'Not in the middle' because there is no 'middle' to exist. This is different from two people being in the same room, just like two trees forming a forest. Since the two trees are separate, it can be said that one tree is not in the forest.
'This is about below', the fourth part, eliminates doubts. Or someone may ask: 'Since the meanings are not one, they should not be harmonious.' Therefore, it is explained that among the two meanings, emphasis is placed on this meaning, and it is not intended to destroy that harmony to achieve 'not one'. From this, it can be known that when the meaning of 'not one' is being explained, that Dharma is originally harmonious. Why? Raise a question. 'How can it not destroy harmony and also be not one?' The following explains. 'Tathagatagarbha, etc.' means that since non-arising and non-ceasing is the non-arising and non-ceasing of arising and ceasing, it should be known that this non-arising and non-ceasing is with
自七識生滅。未曾不和合。于和合中而論不一也。七識等者。謂生滅既是即不生滅之生滅。當知此生滅與自如來藏。不生滅未曾不和合。而於此中以論不一也。所言自者。顯非別外本不相離。不相離者。即和合也。斯則只於非異處說非一義。誰言破此和合耶。
此中下二反藉非異二。初標可見。
二釋。何以故者。徴意云不乖非異。其義已明。有何所以能成非一。若如等者。釋意云。若如來藏隨緣時。失自不生滅體。即兼無生滅相。以無所依故。此文且顯二法。若異有如此失。是則不成不異義也。彼義既不成。兼此不一義亦不成。以二義既失。約於何法。以明不一耶。是故下明不異義。今由不異故。生滅起時不失不生滅。由不失故。生滅得存。二義既存故。得不一義成立。豈非由不異故。成得不一耶。又亦由此非一義故得成彼非異義。以真起成妄故。得說有妄不異真妄。若不起說何不異。前段所不言者。以未說后義故。
又此下三舉體相攝二。初正辨。真妄下各出其體。如文可知。此以無明為非生滅者。非粗相之生滅故。非不生滅者。以有細相流注之生滅故。例如非想非非想處耳。此四下正辨舉體相收。且舉如來藏者。必收諸法。以是在纏名故。又舉梨耶。由無明動真妄合故。若舉七識。亦由無明
【現代漢語翻譯】 現代漢語譯本 自從第七識（第七種意識，末那識）生起和滅去，從未不和合。在這和合之中，卻又說它們不是一體的。所說的第七識等等，是指生滅既是那不生不滅的生滅。應當知道這生滅與自如來藏（Tathagatagarbha，如來藏）的不生不滅，從未不和合。而在這其中，卻又說它們不是一體的。所說的『自』，是爲了表明不是別的外在的，根本不相分離。不相分離，就是和合。這樣，只是在非差異之處說非一體的意義。誰說要打破這種和合呢？
下面兩段，通過非異和非一兩種角度來闡釋。首先標明可以見到。
其次解釋。『何以故者』，是提問，意思是說不違背非異的道理。這個道理已經很明白了，有什麼原因能夠成立非一呢？『若如等者』，解釋說，如果如來藏隨順因緣時，失去自身不生不滅的本體，那麼也就沒有不生不滅的相了，因為沒有所依靠的緣故。這段文字只是顯明兩種情況。如果差異有這樣的缺失，那麼就不能成立不異的意義了。那個意義既然不能成立，那麼這個非一的意義也不能成立。因為兩個意義都失去了，要依據什麼法來闡明非一呢？所以下面闡明不異的意義。現在因為不異的緣故，生滅生起時，不失去不生不滅。因為不失去的緣故，生滅才得以存在。兩個意義都存在，所以非一的意義才能成立。難道不是因為不異的緣故，才成就非一嗎？又因為這非一的意義，才能成就那非異的意義。因為真如生起而成就妄想，所以才能說有妄想不異於真如。如果不生起，說什麼不異呢？前面一段沒有說到的，是因為還沒有說到後面的意義。
下面三段，舉出本體和相來互相攝取。首先正面辨析。『真妄下』各自說出它們的本體，如文字所說的那樣就可以知道。這裡用無明作為非生滅，是因為它不是粗顯之相的生滅的緣故。說它不是不生滅，是因為它有細微之相的流注生滅的緣故。例如非想非非想處（Neither perception nor non-perception，既非有想也非無想處）的情況。『此四下』正面辨析舉出本體互相收攝。而且舉出如來藏，必定收攝諸法，因為這是在纏如來藏的名稱的緣故。又舉出阿賴耶識（Alaya-vijnana，阿賴耶識），是因為無明擾動真如和妄想結合的緣故。如果舉出第七識，也是因為無明。
【English Translation】 English version Since the seventh consciousness (seventh consciousness, Manas-vijnana) arises and ceases, it has never been non-harmonious. Within this harmony, it is argued that they are not one. The so-called seventh consciousness, etc., refers to the arising and ceasing that is both arising and ceasing and non-arising and non-ceasing. It should be known that this arising and ceasing and the non-arising and non-ceasing of the self-Tathagatagarbha (Tathagatagarbha, the Womb of the Thus Come One) have never been non-harmonious. Yet within this, it is argued that they are not one. The term 'self' is used to indicate that it is not something separate and external, fundamentally inseparable. Inseparability is harmony. Thus, the meaning of 'not one' is only discussed in the context of non-difference. Who would say to break this harmony?
The following two sections explain from the perspectives of non-difference and non-oneness. First, it is indicated that it can be seen.
Secondly, an explanation. 'What is the reason?' is a question, meaning that it does not contradict the principle of non-difference. This principle is already clear, so what reason can establish non-oneness? 'If as such, etc.' explains that if the Tathagatagarbha loses its own non-arising and non-ceasing essence when it follows conditions, then it also lacks the aspect of non-arising and non-ceasing, because it has nothing to rely on. This passage only reveals two situations. If difference has such a deficiency, then the meaning of non-difference cannot be established. Since that meaning cannot be established, then this meaning of non-oneness also cannot be established. Because both meanings are lost, what Dharma should be relied upon to clarify non-oneness? Therefore, the following clarifies the meaning of non-difference. Now, because of non-difference, when arising and ceasing arise, non-arising and non-ceasing are not lost. Because they are not lost, arising and ceasing can exist. Since both meanings exist, the meaning of non-oneness can be established. Is it not because of non-difference that non-oneness is achieved? Moreover, because of this meaning of non-oneness, that meaning of non-difference can be achieved. Because Suchness arises and accomplishes delusion, it can be said that delusion is not different from Suchness. If it does not arise, what is there to say is not different? What was not mentioned in the previous section is because the later meaning had not yet been discussed.
The following three sections present the substance and characteristics as mutually inclusive. First, a direct analysis. 'Truth and delusion below' each state their substance, which can be understood as stated in the text. Here, ignorance is used as non-arising and non-ceasing because it is not the arising and ceasing of a coarse aspect. It is said that it is not non-arising and non-ceasing because it has the arising and ceasing of subtle aspects flowing. For example, the state of Neither perception nor non-perception (Neither perception nor non-perception, Neither perception nor non-perception). 'These four below' directly analyze the presentation of substance as mutually inclusive. Moreover, mentioning the Tathagatagarbha necessarily includes all Dharmas, because this is the name of the Tathagatagarbha in bondage. Also, mentioning Alaya-vijnana (Alaya-vijnana, storehouse consciousness) is because ignorance disturbs the combination of Suchness and delusion. If the seventh consciousness is mentioned, it is also because of ignorance.
與藏俱在梨耶中。故若舉無明。無明無體。依覺有故。亦在梨耶故。下文說依梨耶有無明。又說無明滅時和合識破。由是舉一即蔽諸也。緣起等者。眾法和合方成一大緣起之相。
此中下二釋疑。或問曰。若然者云何前引經。言如來藏不在梨耶中。故此釋通。以義說如此。非事異也。余義準此者。今文舉喻。且約濕性對浪而說。以喻藏性唯不生滅對七識。唯生滅一義。以論即離。對餘二義理亦準知。故云思之。故前文云。隨舉一義。即融攝自體也問既下四問答通妨有二問答。初問中怪前所引經文云。如來藏者不在阿梨耶中。答意云。真與妄合方曰梨耶。其如梨耶都無自體。且約義說。則真妄二法悉在其中。由是梨耶為總真妄為別。只合言在總中。不合言在別中。今既分動靜。則使梨耶總義不成。無中可在故。云不在梨耶中。
后問意云。今梨耶既通動靜。應合亦在真如門。何故獨在生滅門耶。答中且說唯在生滅門。意自然例知不在真如門也。以梨耶是起靜以成動。體不相離故。靜隨動在此門中也。非直等者。意云。謂不動尚在動門。何況動靜兼者。何以下徴釋可知。應思準之者。意令準知不在真如門也。以梨耶雖有靜義。然不在真如門者。以此靜是隨動之靜。非同真如門是不起之靜。靜體雖同靜義且異。
【現代漢語翻譯】 現代漢語譯本：與藏識一同存在於阿賴耶識（Ālaya-vijñāna，含藏一切種子識）中。因此，如果提起無明（Avidyā，對事物真相的迷惑），無明本身沒有實體，它依賴於覺悟而存在，所以也存在於阿賴耶識中。下文說依賴阿賴耶識而有無明，又說無明滅除時，和合識（指各種識的相互作用）破滅。由此可見，舉出一個方面就涵蓋了所有方面。緣起等，是指眾多法（Dharma，宇宙間一切事物和現象）和合在一起，才形成一個大的緣起之相。 下面兩段解釋疑問。有人問：如果這樣，為什麼前面引用的經文說，如來藏（Tathāgatagarbha，如來法身的藏處）不在阿賴耶識中？這裡解釋說，從義理上來說是這樣，並非在事相上有所不同。其餘的義理可以依此類推。現在用比喻來說明，暫且用濕性與波浪的關係來說明。用以比喻藏性（Tathāgatagarbha-dhātu，如來藏的體性）唯有不生不滅的特性，對應於七識（Saptavijñāna，眼識、耳識、鼻識、舌識、身識、意識、末那識）唯有生滅的特性。從理論上來說，這是分離的，對於其餘兩種義理也應該依此類推。所以說要思考。所以前文說，隨便舉出一個義理，就能夠融攝自體。 下面有四個問答來消除疑惑。第一個問答中，奇怪前面引用的經文說，如來藏不在阿賴耶識中。回答的意思是，真如（Tathātā，事物的真實如是之性）與妄想（Bhrama，虛妄不實的念頭）結合在一起才叫做阿賴耶識。阿賴耶識本身沒有自體，只是從義理上來說，真如和妄想兩種法都存在於其中。因此，阿賴耶識是總的，真如和妄想是別的。只能說存在於總的之中，不能說存在於別的之中。現在既然區分了動和靜，就使得阿賴耶識的總義不能成立，沒有可以存在的地方，所以說不在阿賴耶識中。 後面的問題是，現在阿賴耶識既然貫通了動和靜，應該也存在於真如門（Tathātā-dvāra，證悟真如的門徑），為什麼只存在於生滅門（Utpāda-nirodha-dvāra，生起和滅去的門徑）呢？回答中暫且說只存在於生滅門，意思自然可以推知不在真如門。因為阿賴耶識是發起靜止而成就動，本體不相分離，所以靜隨動而在此門中。『非直等』的意思是，不動尚且在動門，何況動靜兼具的呢？下面的征釋就可以知道。『應思準之』的意思是，應該依此類推知道不在真如門。因為阿賴耶識雖然有靜的含義，但不在真如門，因為這種靜是隨動的靜，不同於真如門是不生起的靜。靜的本體雖然相同，但靜的含義卻不同。
【English Translation】 English version: It exists together with the store consciousness (Ālaya-vijñāna, the consciousness that stores all seeds) in the Ālaya-vijñāna. Therefore, if ignorance (Avidyā, delusion about the true nature of things) is mentioned, ignorance itself has no substance; it exists dependent on enlightenment, so it also exists in the Ālaya-vijñāna. The following text says that ignorance exists dependent on the Ālaya-vijñāna, and also says that when ignorance is extinguished, the combined consciousness (referring to the interaction of various consciousnesses) is destroyed. From this, it can be seen that mentioning one aspect covers all aspects. Dependent origination, etc., refers to the fact that many dharmas (Dharma, all things and phenomena in the universe) come together to form a large aspect of dependent origination. The following two paragraphs explain doubts. Someone asks: If so, why does the previously quoted scripture say that the Tathāgatagarbha (Tathāgatagarbha, the womb of the Tathāgata's Dharma body) is not in the Ālaya-vijñāna? This explanation clarifies that it is so in terms of principle, not in terms of phenomena. The remaining principles can be inferred by analogy. Now, let's use an analogy to illustrate, temporarily using the relationship between wetness and waves. It is used to illustrate that the nature of the Tathāgatagarbha (Tathāgatagarbha-dhātu, the essence of the Tathāgatagarbha) only has the characteristic of non-birth and non-death, corresponding to the seven consciousnesses (Saptavijñāna, eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness) only having the characteristic of birth and death. Theoretically speaking, this is separate, and the remaining two principles should also be inferred by analogy. Therefore, it is said to think about it. Therefore, the previous text said that casually mentioning one principle can integrate the self. Below are four questions and answers to eliminate doubts. The first question and answer is strange that the previously quoted scripture says that the Tathāgatagarbha is not in the Ālaya-vijñāna. The meaning of the answer is that Suchness (Tathātā, the true nature of things as they are) and delusion (Bhrama, false and unreal thoughts) combine to be called Ālaya-vijñāna. The Ālaya-vijñāna itself has no self-nature, but only in terms of principle, both Suchness and delusion exist in it. Therefore, the Ālaya-vijñāna is the general, and Suchness and delusion are the specific. It can only be said to exist in the general, not in the specific. Now that movement and stillness have been distinguished, the general meaning of the Ālaya-vijñāna cannot be established, and there is no place to exist, so it is said that it is not in the Ālaya-vijñāna. The following question is, now that the Ālaya-vijñāna penetrates both movement and stillness, it should also exist in the Suchness gate (Tathātā-dvāra, the gateway to realizing Suchness), why does it only exist in the birth and death gate (Utpāda-nirodha-dvāra, the gateway to arising and ceasing)? The answer temporarily says that it only exists in the birth and death gate, and the meaning can naturally be inferred that it is not in the Suchness gate. Because the Ālaya-vijñāna initiates stillness to achieve movement, and the essence is inseparable, so stillness follows movement in this gate. The meaning of 'not only, etc.' is that even immobility is still in the movement gate, let alone those with both movement and stillness? The following levy and explanation can be known. The meaning of 'should think and follow' is that it should be inferred by analogy that it is not in the Suchness gate. Because although the Ālaya-vijñāna has the meaning of stillness, it is not in the Suchness gate, because this stillness is the stillness that follows movement, which is different from the stillness of the Suchness gate that does not arise. Although the essence of stillness is the same, the meaning of stillness is different.
梨耶既動靜相帶。故不在真如門也。以此門是唯靜故。疏略不說此義。乃云應思準之。
又若下二合釋二義二。初遮一異。然則相無相宗學人有失意者。於此二中各負一過。離此等者。故前云。依如來藏有生滅心。后云。無明滅故智性不壞。
又若下二顯和合三。初正釋。無和合等者。例如中論偈云。染法染者一。一法雲何合。染法染者異。異法雲何合。此則由非一異義。成和合義也。
如經下二引證三。初雙標二喻。即楞伽經也。如文。
二若泥下單釋塵泥。非彼所成者。非彼微塵成泥團也。應無差者。塵未和水。應名泥團。既成泥團應曰微塵。
如是下。三總以法合。藏識非因者。非無也。因真相也。既若成異則藏識不因真相所成。如前泥團不因微塵。又如何云依如來藏有生滅心。藏識亦應滅者。以無和合義故。故下云。破和合識相。今言滅者。但無一分生滅。是故非真相滅者。下文云。妄心則滅法身顯現。又云。心相隨滅非心智滅。業相滅者。舉細攝粗也。
解云下。三釋其所引。文易可知。
今此下三總結成。可知。
立名中疏二。初正釋論意。此生等者。再牒前文之義。目此下合彼二義以結此名。
或云下二廣辨名相二。初對二師以辨名。楚夏者
【現代漢語翻譯】 現代漢語譯本 阿賴耶識（Ālaya-vijñāna，儲存一切種子識）既有動又有靜，相互關聯，因此不屬於真如門（tathatā，事物的真實本性）。因為真如門是純粹的靜止，所以疏文中略過了這個含義，只說『應該思考並參照它』。 如果下面兩段結合起來解釋『二義二』，首先是遮止『一』和『異』。這樣一來，那些學習相宗（Lakṣaṇa-samuccaya，佛教宗派，注重現象的分析）和無相宗（nirākāra-vāda，佛教宗派，注重空性）的人，就會有所失誤，在這兩種觀點中各執一端。爲了避免這些錯誤，所以前面說『依如來藏（Tathāgatagarbha，如來藏）有生滅心』，後面說『無明（avidyā，無知）滅盡，智慧的本性不會壞滅』。 如果下面兩段顯示了和合的三重含義，首先是直接解釋。『無和合等』，例如《中論》（Mūlamadhyamakakārikā）中的偈頌說：『染法和染者是一體的，一個法怎麼能和合？染法和染者是不同的，不同的法怎麼能和合？』這就是通過非一非異的含義，來成就和合的含義。 如下面引用經文來證明的三點，首先是同時標出兩個比喻，即《楞伽經》（Laṅkāvatāra Sūtra）。就像經文所說的那樣。 第二，如果只解釋塵土和泥土的比喻，『不是由它們組成的』，意思不是由那些微塵組成泥團。『應該沒有差別』，塵土沒有和水混合時，應該叫做泥團；已經成為泥團時，應該叫做微塵。 像這樣，第三，總的用佛法來結合。『藏識不是因』，不是說沒有，而是指因是真相。如果變成了『異』，那麼藏識就不是由真相所成，就像前面的泥團不是由微塵所成。又怎麼能說『依如來藏有生滅心』呢？藏識也應該滅亡。因為沒有和合的含義，所以下面說『破和合識相』。現在說『滅』，只是沒有一分的生滅，因此不是真相的滅亡。下文說『妄心則滅，法身（Dharmakāya，佛的法性之身）顯現』，又說『心相隨滅，非心智滅』。『業相滅』，是用細微的來涵蓋粗大的。 解釋說，第三，解釋它所引用的內容。文句容易理解。 現在這裡，第三，總結完成。可以理解。 在『立名』中，疏文分為兩點。首先是直接解釋論的含義。『此生等』，再次重複前面文章的含義。『目此』，結合前面的兩個含義來總結這個名稱。 或者說，第二，廣泛辨析名稱和相狀，分為兩點。首先是針對兩位論師來辨析名稱。『楚夏』，
【English Translation】 English version The Ālaya-vijñāna (storehouse consciousness, containing all seeds) has both movement and stillness, mutually related, therefore it does not belong to the Tathatā (suchness, the true nature of things) gate. Because this gate is purely stillness, the commentary omits this meaning, only saying 'should think and refer to it'. If the following two paragraphs are combined to explain 'two meanings two', first is to negate 'one' and 'different'. In this way, those who study the Lakṣaṇa-samuccaya (collection of characteristics, a Buddhist school focusing on the analysis of phenomena) and Nirākāra-vāda (doctrine of no form, a Buddhist school focusing on emptiness) will have misunderstandings, each holding onto one extreme in these two views. To avoid these errors, it is said earlier 'depending on the Tathāgatagarbha (Womb of the Thus Come One) there is arising and ceasing mind', and later it is said 'ignorance (avidyā) is extinguished, the nature of wisdom will not be destroyed'. If the following two paragraphs show the three meanings of combination, first is to directly explain. 'No combination etc.', for example, the verse in the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) says: 'The defiled dharma and the defiler are one, how can one dharma combine? The defiled dharma and the defiler are different, how can different dharmas combine?' This is to achieve the meaning of combination through the meaning of neither one nor different. As the following quotes from the sutras to prove three points, first is to simultaneously mark two metaphors, namely the Laṅkāvatāra Sūtra (Descent into Lanka Sutra). Just like the sutra says. Second, if only explaining the metaphor of dust and mud, 'not composed of them', meaning not composed of those dust particles to form a mud ball. 'There should be no difference', when the dust has not mixed with water, it should be called a mud ball; when it has become a mud ball, it should be called dust particles. Like this, third, generally use the Dharma to combine. 'The storehouse consciousness is not the cause', not saying there is none, but referring to the cause as true appearance. If it becomes 'different', then the storehouse consciousness is not formed by true appearance, just like the previous mud ball is not formed by dust particles. How can it be said 'depending on the Tathāgatagarbha there is arising and ceasing mind'? The storehouse consciousness should also perish. Because there is no meaning of combination, so it is said below 'break the combined consciousness appearance'. Now saying 'perish', it is only without a fraction of arising and ceasing, therefore it is not the perishing of true appearance. The following text says 'deluded mind then perishes, the Dharmakāya (Body of Dharma, the Dharma-nature body of the Buddha) appears', and also says 'mind appearance follows and perishes, not mind wisdom perishes'. 'Karma appearance perishes', is using the subtle to encompass the coarse. Explaining says, third, explaining what it quotes. The sentences are easy to understand. Now here, third, summarizing and completing. Can be understood. In 'establishing name', the commentary is divided into two points. First is to directly explain the meaning of the treatise. 'This arising etc.', repeating the meaning of the previous text again. 'Designating this', combining the previous two meanings to summarize this name. Or saying, second, broadly distinguishing names and appearances, divided into two points. First is to distinguish names in response to two masters. 'Chu Xia',
。謂如此方吳楚華夏言音訛轉。西域五天亦爾。故指彼同此。又云。阿梨耶阿陀那等。此但輕重有異也。無沒者。即正與梵文敵對。藏識即取名下義。翻藏是下會二名也。由彼我見所攝藏。故遂令無始相續不斷。故云不失。是以義上之名雖少不同。名下之義故無異也。如佛性為覺為知。了了分明等。
所攝下二約三藏以釋義。于中有執藏所藏能藏之義。如次辨釋。謂諸下標。所以下釋。似一者。業相初起未分王數及與外境。實非一而似一也。似常者。生滅微細似常而非常也。楞嚴云。又汝精明湛不搖處。名恒常者。于身不出見聞覺知。若實精真不容習妄。故云似常。諸愚者一切異生無二空智者。以似為實即法執。智相執之確然不改。即六七二識是能執心也。內我即我執。于自身內而生執故。以執他身及諸法各有自性。亦名為我。故此揀云自內也。我見下結為藏義也。攝即執也。既為我見所執故。名為藏。執即藏也。由是下出所以。二種我見即人法也。永不起位。即第八地。準唯識說。此識有三位。一我愛執藏位。通一切異生二乘有學及七地已前菩薩。皆起我執執第八見分為我故。第八識名阿賴耶。此云執藏也。二善惡業果位。即通一切異生。至十地滿心二乘無學等位。由善惡因感無記果。果異於因名異熟識。三
【現代漢語翻譯】 現代漢語譯本：所謂如此，是因為方言吳楚和華夏的語音訛變所致。西域五天（印度）也是如此。所以說，彼（梵語）和此（漢語）指的是同一個東西。又如，阿梨耶（Ālaya，藏識）和阿陀那（Ādāna，執持識）等，這只是輕重程度上的差異而已。『無沒者』，就是完全與梵文相對應。藏識（Ālayavijñāna）是取其名下的含義。翻譯成『藏』，是下面會合兩個名稱的含義。由於被我見所攝藏，所以才使得無始以來的相續不斷。所以說『不失』。因此，意義上的名稱雖然略有不同，但名稱之下的意義是沒有差異的。例如，佛性可以稱為覺、稱為知、稱爲了了分明等。
『所攝』以下，從三藏的角度來解釋意義。其中有執藏、所藏、能藏的含義，依次辨別解釋。『謂諸』是下標。『所以』以下是解釋。『似一者』，是說業相初起時，還沒有區分王數以及外境，實際上不是一而看似一。『似常者』，是說生滅非常微細，看似常而非常。楞嚴經說：『又汝精明湛不搖處，名恒常者』，在身體上沒有表現出見聞覺知。如果確實是精真，不容許習妄。所以說『似常』。那些愚者，一切異生（凡夫），沒有二空智的人，把相似的當作真實的，這就是法執。智相執著它，確然不改，這就是第六識和第七識，是能執的心。『內我』就是我執，在自身內產生執著。因為執著他身以及諸法各有自性，也稱為我。所以這裡特別說明是『自內』。『我見』以下總結為藏的含義。『攝』就是執著。既然被我見所執著，所以稱為藏。執著就是藏。『由是』以下說明原因。兩種我見，就是人我和法我。『永不起位』，就是第八地。按照《唯識論》的說法，這個識有三個階段：一、我愛執藏位，通於一切異生、二乘有學以及七地以前的菩薩，都生起我執，執著第八識的見分為我。第八識名為阿賴耶（Ālaya），這裡翻譯為執藏。二、善惡業果位，通於一切異生，直到十地滿心、二乘無學等階段，由善惡因感得無記果，果異於因，名為異熟識。三
【English Translation】 English version: The reason for this is the corruption and alteration of the pronunciation of the Wu-Chu and Huaxia dialects. It is the same in the five regions of India (Western Regions). Therefore, it is said that 'that' (Sanskrit) and 'this' (Chinese) refer to the same thing. Furthermore, Ālaya (store consciousness) and Ādāna (grasping consciousness), etc., are only different in terms of the degree of emphasis. 'No loss' means that it corresponds exactly to the Sanskrit. Ālayavijñāna (store consciousness) takes its meaning from the name itself. Translating it as 'store' is the meaning of combining two names below. Because it is stored and grasped by the view of self, it makes the beginningless continuity unbroken. Therefore, it is said 'not lost'. Therefore, although the names in terms of meaning are slightly different, the meaning under the names is not different. For example, Buddha-nature can be called awakening, knowledge, or clear and distinct, etc.
Below 'grasped', the meaning is explained from the perspective of the Three Treasures. Among them, there are the meanings of grasping, being stored, and being able to store, which are distinguished and explained in order. 'Said all' is the subscript. 'Therefore' below is the explanation. 'Similar to one' means that when the karma aspect first arises, it has not yet distinguished the royal number and the external environment. In reality, it is not one but seems to be one. 'Similar to constant' means that birth and death are very subtle, seemingly constant but not constant. The Shurangama Sutra says: 'Moreover, your essence is clear and unwavering, called constant', there is no manifestation of seeing, hearing, feeling, and knowing in the body. If it is indeed pure and true, it does not allow for habitual delusion. Therefore, it is said 'similar to constant'. Those fools, all ordinary beings, those who do not have the wisdom of the two emptinesses, regard the similar as real, and this is the attachment to dharma. The aspect of wisdom clings to it, and it is certainly unchangeable. This is the sixth and seventh consciousnesses, which are the minds that can grasp. 'Inner self' is the attachment to self, which arises within oneself. Because of clinging to other bodies and all dharmas, each having its own nature, it is also called self. Therefore, it is specifically stated here as 'inner self'. Below 'view of self' is summarized as the meaning of store. 'Grasp' is clinging. Since it is grasped by the view of self, it is called store. Grasping is storing. 'Therefore' below explains the reason. The two kinds of view of self are the self of person and the self of dharma. 'Never arises' is the eighth ground. According to the theory of Consciousness-only, this consciousness has three stages: First, the position of clinging to the store of self-love, which is common to all ordinary beings, learners of the Two Vehicles, and Bodhisattvas before the seventh ground, all of whom give rise to the attachment to self, clinging to the seeing aspect of the eighth consciousness as self. The eighth consciousness is called Ālaya, which is translated here as clinging to the store. Second, the position of good and evil karmic results, which is common to all ordinary beings, until the tenth ground, the full mind, the non-learners of the Two Vehicles, etc., the good and evil causes give rise to the unrecordable result, and the result is different from the cause, called the Vipāka consciousness. Third
相續執持位。即通因果一切位。以第八識執持諸法種子等。今不散失故。名阿陀那。阿陀那義翻執持。今云不起位者。即第八地已上也。以離我見所執。不名賴耶。故失斯名。仍揀下位入觀之時。有暫不起故云永也。然不亡識體故言失名。又能藏下所藏義。謂此識體藏在根身種子器世間中。以根身等是此識之相分故。如珠在像中。不同身在室中。若覓梨耶識。只在色心中。欲覓摩尼珠。只在青黃內。又能藏諸法下能藏義也。謂根身等法。皆藏在識體之中。如像在珠內。欲覓一切法。總在梨耶中。欲覓一切像。總在摩尼內。然但以前義互為能所也。論云下引唯識證成。可知。
科云釋上生滅心者。以立義分中雲是心生滅因緣相。今則且釋心生滅也。論二種義下疏二。初釋開數二。初標舉釋意。稍難者。以此一識二義之中含有多法。外則包羅萬像。內則能所俱成。存之則生死無涯。破之則涅槃有得。若不分別。何以了知。行相幽隱。故名為難。然其深智於此可了故。復言稍稍少也。括檢也。謂總檢括論之前後。以釋此意。然亦但齊生滅一門。
何者下二依義具釋中三。初約真妄開合以釋義。文有七。一開真妄成四義。然真之與妄。皆依一法界心所說。蓋以此心本來有體有用。即用之體則蕩然空寂。即體之用則
【現代漢語翻譯】 現代漢語譯本： 『相續執持位』，即通達因果一切位。因為第八識執持諸法種子等，如今不散失的緣故，名為『阿陀那』（Adana，執持）。『阿陀那』的意義翻譯為執持。現在說『不起位』，即第八地以上。因為遠離我見所執，不名為『賴耶』（Alaya，藏識），所以失去這個名稱。仍然要區分下位入觀的時候，有暫時不起的緣故，所以說是『永』。然而不喪失識體的緣故，說『失名』。又能藏下所藏的意義，說這個識體藏在根身、種子、器世間中。因為根身等是這個識的相分。如同珠子在像中，不同於身體在室內。如果要尋找賴耶識，只在色心中。想要尋找摩尼珠，只在青黃內。又能藏諸法下能藏的意義，說根身等法，都藏在識體之中。如同像在珠內。想要尋找一切法，總在賴耶中。想要尋找一切像，總在摩尼內。然而只是以前面的意義互為能所。論中『云下引唯識證成』，可知。
科判說『解釋上面所說的生滅心』，因為在立義分中說『是心生滅因緣相』，現在就且解釋心生滅。論『二種義下』，疏中分為二。首先解釋開數二。首先標舉解釋的意義。稍難的是，因為這一識二義之中含有多法，外則包羅萬像，內則能所俱成，儲存它則生死無涯，破除它則涅槃有得。如果不分別，如何能夠了解？行相幽隱，所以名為難。然而其深智於此可以瞭解，所以又說稍稍少也。括檢也，說總檢括論的前後，來解釋這個意義。然而也只是齊于生滅一門。
『何者下』，二依義具釋中三。首先約真妄開合來解釋意義。文有七。一開真妄成四義。然而真與妄，都是依一法界心所說。因為這個心本來有體有用，即用之體則蕩然空寂，即體之用則...
【English Translation】 English version: 'The stage of continuous upholding' refers to all stages of cause and effect. Because the Eighth Consciousness (Alaya-vijnana) upholds the seeds of all dharmas, etc., and does not lose them now, it is called 'Adana' (Adana, meaning upholding). The meaning of 'Adana' is translated as upholding. Now, saying 'the stage of non-arising' refers to the Eighth Ground (of Bodhisattvas) and above. Because it is free from the attachment to self-view, it is not called 'Alaya' (Alaya, storehouse consciousness), so it loses this name. It is still necessary to distinguish that during the time of entering contemplation in the lower stages, there is temporary non-arising, so it is said to be 'eternal'. However, because the substance of consciousness is not lost, it is said to 'lose the name'. Furthermore, the meaning of 'what is stored' under 'can store' means that this substance of consciousness is stored in the roots, body, seeds, and the world of vessels. Because the roots, body, etc., are the aspect-division of this consciousness, like a pearl in an image, different from the body in a room. If you want to find the Alaya Consciousness, it is only in the mind of form. If you want to find the Mani pearl, it is only in the blue and yellow. Furthermore, the meaning of 'can store' under 'can store all dharmas' means that the dharmas such as roots and body are all stored in the substance of consciousness, like an image in a pearl. If you want to find all dharmas, they are all in the Alaya. If you want to find all images, they are all in the Mani. However, it is only that the previous meanings are mutually the subject and object. The treatise says 'below, quoting the Vijnaptimatrata to prove it', which can be known.
The section says 'explaining the mind of arising and ceasing mentioned above', because in the section on establishing meaning it says 'it is the aspect of the cause and condition of the arising and ceasing of the mind', now it will explain the arising and ceasing of the mind. The treatise 'two kinds of meaning below', the commentary divides into two. First, explain the opening of numbers two. First, state the meaning of the explanation. What is slightly difficult is that because this one consciousness and two meanings contain many dharmas, externally it encompasses all phenomena, internally it accomplishes both subject and object, preserving it means endless birth and death, destroying it means Nirvana can be attained. If it is not distinguished, how can it be understood? The characteristics are hidden, so it is called difficult. However, its profound wisdom can be understood here, so it is also said to be slightly less. 'Enclosing and examining', means to generally examine and enclose the beginning and end of the treatise to explain this meaning. However, it is only limited to the gate of arising and ceasing.
'What is below', two, relying on the meaning to fully explain, in three. First, explain the meaning by opening and combining the true and false. The text has seven. One, opening the true and false to form four meanings. However, the true and the false are both spoken of based on the one Dharma Realm mind. Because this mind originally has substance and function, the substance of the function is completely empty and still, and the function of the substance is...
瞭然覺知。以無始迷之故。于空寂之處。則確然根身塵境。于覺知之處。則紛然分別緣慮。故肇公云。法身隱於形㲉之中。真智隱於緣慮之內。然其形㲉緣慮本來體空。空寂覺知元來不變。不變之真本自隨緣。體空之妄元來成事。非因造作。法爾如斯。眾生身心見今若此。即約此義以明染凈緣起之義也。今不別標一心者。含在真字中。以無二體故。不變者未嘗不空寂。未嘗不覺知故。故論云。所謂心性不生不滅。又云。一切染法不相應故。又云。所言覺者。心體離念等虛空界。隨緣者。隨染順流而成九相。故文云。依如來藏。故有生滅心等。隨凈反末而成四位。故下文云。覺知前念起惡。能止后念。令其不起等。體空者。遍計之法情有理無故。故論云。一切諸法唯依妄念而有差別等。又依他之法相有性無故。故論云。是故一切法如鏡中像。無體可得。成事者。成染事則三界依正。成凈事則三乘因果。如下所說九相二身是也。此則隨緣如作夢。成事如夢物。體空如夢物元虛。不變如內身宛爾。
此真下。二束四義成二門。初義即真中不變妄中體空。由此二義成真如門。此門攝妄則妄體空。攝真則真不變。染凈平等一相無相。故有此門。后義即真中隨緣。妄中成事。由此二義成生滅門。此門攝真則真隨緣。攝妄則妄
【現代漢語翻譯】 現代漢語譯本 瞭然覺知。因為無始以來的迷惑，所以在空寂之處，就確確實實地執著于根身（眼耳鼻舌身，指人的身體）和塵境（色聲香味觸法，指外在環境）。在覺知之處，就紛紛擾擾地分別思慮。所以僧肇大師說：『法身隱藏在形骸之中，真智隱藏在緣慮之內。』然而，形骸和緣慮本來就是空性的。空寂的覺知本來就是不變的。不變的真如本體，本來自自然然地隨順因緣。體性本空的虛妄，本來自自然然地成就事相，不是因為造作，本來就是這樣。眾生的身心現在所見就是這樣。就是根據這個道理來闡明染凈緣起的意義。現在不另外標明『一心』，是因為它包含在『真』字之中，因為它與真如沒有兩個不同的本體。『不變』是指真如未嘗不是空寂的，未嘗不是覺知的。所以《楞伽經》說：『所謂心性不生不滅。』又說：『一切染法不相應故。』又說：『所言覺者，心體離念等虛空界。』『隨緣』是指隨順染污的順流而成就九相。所以經文說：『依如來藏，故有生滅心等。』隨順清凈的反流而成就四位。所以下文說：『覺知前念起惡，能止后念，令其不起等。』『體空』是指遍計所執法的虛妄分別，在情識上有，在理體上沒有。所以《楞伽經》說：『一切諸法唯依妄念而有差別等。』又依他起法，在現象上有，在自性上沒有。所以《楞伽經》說：『是故一切法如鏡中像，無體可得。』『成事』是指成就染污之事，就是三界（欲界、色界、無色界）的依報和正報。成就清凈之事，就是三乘（聲聞乘、緣覺乘、菩薩乘）的因和果，如下面所說的九相和二身就是。這就像隨緣如作夢，成事如夢中的事物，體空如夢中的事物本來是虛幻的，不變如內在的身體宛然存在。
『此真下』。第二，總結四義，成就二門。第一義是真如中的不變和虛妄中的體空。由此二義成就真如門。此門攝受虛妄，則虛妄的本體是空性的。攝受真如，則真如是不變的。染凈平等，一相無相，所以有這個門。后一義是真如中的隨緣和虛妄中的成事。由此二義成就生滅門。此門攝受真如，則真如隨緣。攝受虛妄，則虛妄
【English Translation】 English version Clearly and knowingly aware. Because of beginningless delusion, in the place of emptiness and stillness, there is a firm attachment to the root body (eye, ear, nose, tongue, body, referring to the human body) and the dust realms (form, sound, smell, taste, touch, dharma, referring to the external environment). In the place of awareness, there is a chaotic differentiation and deliberation. Therefore, Master Zhao said: 'The Dharmakaya is hidden within the physical form, and true wisdom is hidden within the deliberations of conditions.' However, the physical form and deliberations of conditions are originally empty in nature. The empty and still awareness is originally unchanging. The unchanging true nature naturally follows conditions. The emptiness of nature of delusion naturally accomplishes phenomena, not because of creation, but naturally so. The body and mind of sentient beings are seen as such now. It is based on this principle to clarify the meaning of the arising of defilement and purity. Now, 'one mind' is not separately labeled because it is contained within the word 'true,' because it has no two different entities from true thusness. 'Unchanging' means that true thusness has never not been empty and still, and has never not been aware. Therefore, the Laṅkāvatāra Sūtra says: 'The so-called mind-nature is neither born nor dies.' It also says: 'All defiled dharmas are not corresponding.' It also says: 'The so-called awareness is that the mind-essence is free from thoughts, like the realm of empty space.' 'Following conditions' means following the downward flow of defilement to accomplish the nine aspects. Therefore, the text says: 'Relying on the Tathāgatagarbha, there are arising and ceasing minds, etc.' Following the reverse flow of purity to accomplish the four stages. Therefore, the following text says: 'Aware of the arising of evil in the previous thought, able to stop the subsequent thought, preventing it from arising, etc.' 'Emptiness of nature' refers to the false discrimination of the parikalpita (completely conceptualized) dharma, which exists in emotion but not in principle. Therefore, the Laṅkāvatāra Sūtra says: 'All dharmas are differentiated only based on false thoughts, etc.' Also, the paratantra (other-dependent) dharma exists in phenomena but not in self-nature. Therefore, the Laṅkāvatāra Sūtra says: 'Therefore, all dharmas are like images in a mirror, with no substance to be obtained.' 'Accomplishing phenomena' refers to accomplishing defiled phenomena, which are the dependent and retributive realms of the three realms (desire realm, form realm, formless realm). Accomplishing pure phenomena refers to the causes and effects of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), which are the nine aspects and two bodies mentioned below. This is like following conditions as in a dream, accomplishing phenomena as dream objects, emptiness of nature as dream objects being originally illusory, and unchanging as the inner body being clearly present.
'This true below.' Secondly, summarizing the four meanings to accomplish the two gates. The first meaning is the unchanging in true thusness and the emptiness of nature in delusion. From these two meanings, the True Thusness Gate is accomplished. This gate encompasses delusion, then the essence of delusion is empty. Encompassing true thusness, then true thusness is unchanging. Defilement and purity are equal, one aspect and no aspect, so there is this gate. The latter meaning is the following of conditions in true thusness and the accomplishment of phenomena in delusion. From these two meanings, the Birth and Death Gate is accomplished. This gate encompasses true thusness, then true thusness follows conditions. Encompassing delusion, then delusion
成事。即成染凈諸法差別等相。故有此門。
此隨下。三開生滅成四義。此約生滅門中。真妄相對互論自他。便成四義。然真中違他順自。即是妄中違自順他。真中違自順他。即是妄中違他順自。但為門不同而義一也。違順行相即見下文。
無明下。四開四義成八義三。初正示八義。無明下且明妄中四義。示性等者。謂反流對染詮顯示現真性功德。如下云。不覺念起見諸境界。故說無明。心性不起。即是大智慧光明義。乃至若心有動。具有過恒沙等妄染之義。心性不動。則有過恒沙等諸佛功德相義示現。又說性本無慳。順修檀度等。知名義等者。謂分別妄心順生滅時。屬於無明名為染用。若順真如故名凈用。故下文云。以有不覺妄想心故。能知名義。為說真覺。若離不覺之心。則無真覺自相可說。又云。無明染法實無凈用。但以真如而熏習故。則有凈用。覆真者。真理平等妄心差別。差別之妄現時。平等之真即隱。故下云。染心義者。名煩惱礙。能障真如根本智故。無明義者。名為智礙。能障世間自然業智。故成妄心者。以無明熏習之所起故。故論云。以有無明染法因故。則熏習真如。以熏習。故則有妄心等。又云。無明熏習義有二種。一者根本熏習。以能成就業識義故。二者所起見愛熏習。以能成就分
【現代漢語翻譯】 現代漢語譯本：成就諸法。即成就染凈諸法的差別等相。所以設立這個門。
下面將進一步展開，從生滅的角度闡述成就的四種含義。這裡從生滅門的角度，以真妄相對的方式來討論自他，便形成了四種含義。然而，真如中違揹他而順應自己，實際上就是妄心中違背自己而順應他；真如中違背自己而順應他，實際上就是妄心中違揹他而順應自己。只是因為門不同，而意義是一致的。違背和順應的行相將在下文闡述。
從『無明』開始，將四種含義展開為八種含義。首先，直接揭示八種含義。從『無明』開始，先闡明妄心中的四種含義。『示性等者』，是指反流對治染污，詮釋顯示真如自性的功德。如下文所說：『不覺念起，見諸境界，故說無明。』（因為不覺的念頭生起，見到各種境界，所以說這是無明。）心性不起，就是大智慧光明的含義。乃至如果心有動搖，就具有超過恒河沙數般的虛妄染污的含義；心性不動搖，就顯示出超過恒河沙數般的諸佛功德相的含義。又說自性本來沒有慳吝，順應修習佈施等。『知名義等者』，是指分別妄心順應生滅時，屬於無明，稱為染用；如果順應真如，就稱為凈用。所以下文說：『以有不覺妄想心故，能知名義，為說真覺。』（因為有不覺的妄想心，所以能夠知道名義，爲了說明真覺。）如果離開不覺的心，就沒有真覺的自相可以說明。又說：『無明染法實無凈用，但以真如而熏習故，則有凈用。』（無明的染污法實際上沒有清凈的作用，但是因為真如的熏習，才有了清凈的作用。）『覆真者』，真理是平等的，而妄心是差別的。差別之妄顯現時，平等之真就被遮蔽了。所以下文說：『染心義者，名煩惱礙，能障真如根本智故。』（染污心的含義，稱為煩惱障，能夠障礙真如的根本智慧。）『無明義者，名為智礙，能障世間自然業智。』（無明的含義，稱為智障，能夠障礙世間的自然業智。）『成妄心者』，是因為無明的熏習所生起的。所以論中說：『以有無明染法因故，則熏習真如。以熏習故，則有妄心等。』（因為有無明染污法的因，所以熏習真如。因為熏習，所以有妄心等。）又說：『無明熏習義有二種。一者根本熏習，以能成就業識義故。二者所起見愛熏習，以能成就分。』（無明熏習的含義有兩種。第一種是根本熏習，因為它能夠成就業識的含義。第二種是所生起的見愛熏習，因為它能夠成就分。）
【English Translation】 English version: Accomplishment. That is, accomplishing the differences in characteristics of defiled and pure dharmas. Therefore, this gate is established.
What follows will further unfold, elaborating on the four meanings of accomplishment from the perspective of arising and ceasing. Here, from the perspective of the gate of arising and ceasing, discussing self and other in a relative manner of true and false gives rise to four meanings. However, opposing the other and conforming to oneself in True Suchness is actually opposing oneself and conforming to the other in false mind; opposing oneself and conforming to the other in True Suchness is actually opposing the other and conforming to oneself in false mind. It is only because the gates are different, but the meaning is consistent. The characteristics of opposition and conformity will be elaborated on below.
Starting from 'ignorance', the four meanings are expanded into eight meanings. First, directly reveal the eight meanings. Starting from 'ignorance', first clarify the four meanings in the false mind. 'Indicating nature, etc.' refers to counteracting the defilements by reversing the flow, interpreting and revealing the merits of the self-nature of True Suchness. As stated in the following text: 'Because of the arising of non-awakening thoughts, seeing all realms, therefore it is called ignorance.' The non-arising of mind-nature is the meaning of great wisdom and light. Even if the mind is shaken, it has the meaning of false defilements exceeding the sands of the Ganges; if the mind-nature is not shaken, it reveals the meaning of the merits of all Buddhas exceeding the sands of the Ganges. It is also said that the nature originally has no stinginess, conforming to the practice of giving, etc. 'Knowing meaning, etc.' refers to the discriminating false mind conforming to arising and ceasing, belonging to ignorance, and called defiled function; if conforming to True Suchness, it is called pure function. Therefore, the following text says: 'Because of the non-awakening deluded mind, one can know meaning, to explain True Awakening.' If one leaves the non-awakening mind, there is no self-nature of True Awakening that can be explained. It is also said: 'The defiled dharma of ignorance actually has no pure function, but because of the perfuming of True Suchness, there is pure function.' 'Covering the truth' means that the truth is equal, while the false mind is different. When the delusion of difference manifests, the truth of equality is obscured. Therefore, the following text says: 'The meaning of defiled mind is called affliction obstacle, which can obstruct the fundamental wisdom of True Suchness.' 'The meaning of ignorance is called wisdom obstacle, which can obstruct the natural karma wisdom of the world.' 'Accomplishing the false mind' is because of the perfuming of ignorance. Therefore, the treatise says: 'Because there is the cause of the defiled dharma of ignorance, it perfumes True Suchness. Because of the perfuming, there is false mind, etc.' It also says: 'The meaning of the perfuming of ignorance has two kinds. The first is fundamental perfuming, because it can accomplish the meaning of karma consciousness. The second is the perfuming of views and love that arise, because it can accomplish the division.'
別事識義故。真如下明真中四義。顯真德者。反流翻染形對妄法。顯此真德。即下隨染本覺中智凈相文云。謂依法力熏習。如實修行滿足方便故。破和合識相。滅相續心相。顯現法身。智淳凈故。起凈用者。無明是妄恒起染用。以真熏有力。令彼反流順真如性。故名凈用。下云。自體相熏習者。從無始世來。具無漏法。備有不思議業。作境界之性。依此二義恒常熏習。能令眾生厭生死苦。樂求涅槃。又云。以有真如法故。能熏習無明。乃至得涅槃。成自然業等。隱真者。即前說真如隨緣成梨耶識。既成識已隱在識中。以其隱故。名如來藏。已見上文。現妄者。真體既隱妄相即現。謂境界相是也。下云不了真如法。故不覺念起現妄境界。
此上下二合對四覺。然此覺與不覺。但以真妄相對為門不同。各有四義。故開成八。今于真妄各分體用故。兩兩相從但唯有四。如疏四段。前二段約凈分其體用。初段合二。順體成本覺。次又由下。合二順用。成始覺。后又由下二段約染分其體用。初段合二順體。成根本不覺。次又由下合二順用成枝末不覺。是以二二合論乃成染凈各分體用。故合前八成四義也。
此生下。三結指廣略。然八門之廣則已極。四門之略則未極。以次更有為二為一故。言四義者。即上違順等四。
【現代漢語翻譯】 現代漢語譯本： 『別事識義故』。真如包含以下四種含義，以此來闡明真如的真實性：顯真德（彰顯真如的功德），反流（逆轉），隱真（隱藏真如），現妄（顯現虛妄）。
顯真德：通過逆轉和轉化染污的現象，來對抗虛妄之法，從而彰顯真如的功德。這與下文『隨染本覺中智凈相』中的描述相符，即：依靠佛法的力量熏習，如實地修行，圓滿各種方便法門，從而破除和合識相，滅除相續心相，顯現法身，使智慧純凈。
起凈用：無明是虛妄的，恒常生起染污的作用。通過真如的有力熏習，使無明逆轉，順應真如的本性，因此稱為『凈用』。下文說：『自體相熏習』，從無始以來，就具備無漏之法，具備不可思議的業力，作為境界的本性。依靠這兩種含義的恒常熏習，能夠使眾生厭離生死的痛苦，喜樂地尋求涅槃。又說：『因為有真如之法，所以能夠熏習無明，乃至獲得涅槃，成就自然之業』等等。
隱真：就是前面所說的真如隨緣而成為阿梨耶識（Ālaya-vijñāna，藏識）。既然已經成為識，就隱藏在識中。因為它的隱藏，所以稱為如來藏（Tathāgatagarbha，如來之胎藏）。這在前面的經文中已經見過了。
現妄：真如的本體既然隱藏，虛妄的現象就顯現出來，指的就是境界相。下文說：『因為不瞭解真如之法，所以不覺的念頭生起，顯現虛妄的境界』。
以上兩段合起來對應四種覺悟。然而，覺與不覺，只是以真妄相對作為不同的切入點。各自包含四種含義，因此展開成為八種。現在，對於真妄各自區分體和用，所以兩兩相隨，最終只有四種。如同疏文中的四個部分。前兩個部分從清凈的角度來區分體和用。第一部分合並兩種含義，順應本體，成就本覺。第二部分『又由下』，合併兩種含義，順應用，成就始覺。後面的『又由下』兩個部分從染污的角度來區分體和用。第一部分合並兩種含義，順應本體，成就根本不覺。第二部分『又由下』合併兩種含義，順應用，成就枝末不覺。因此，兩兩合併討論，就成為染凈各自區分體和用。所以合併前面的八種含義，成為四種含義。
『此生下』，第三段總結指明廣略。八門已經是最廣的了，四門還不是最略的，因為還可以有二和一。所說的四義，就是上面所說的違順等四種含義。
【English Translation】 English version: 'Because of distinguishing meanings of different matters.' The Tathāgatagarbha (如來藏, Womb of the Thus-Come One) contains the following four meanings to clarify the truth of the Tathāgatagarbha: revealing true virtues, reversing the flow, concealing the true, and manifesting the false.
Revealing True Virtues: By reversing and transforming defiled phenomena to counter false dharmas, the true virtues of the Tathāgatagarbha are revealed. This aligns with the description in the following text, 'Pure aspect of wisdom in the originally enlightened mind that accords with defilement,' which states: 'Relying on the power of the Dharma to cultivate through practice, fulfilling various expedient means, thereby breaking the aspect of compounded consciousness, extinguishing the aspect of continuous mind, revealing the Dharmakāya (法身, Dharma Body), making wisdom pure.'
Arising of Pure Function: Ignorance is false, constantly giving rise to defiled functions. Through the powerful influence of the True Thusness (真如, True Suchness), ignorance is reversed, conforming to the nature of True Thusness, hence it is called 'Pure Function.' The following text says: 'Self-nature aspect cultivation,' from beginningless time, possesses undefiled dharmas, possesses inconceivable karma, as the nature of the realm. Relying on the constant cultivation of these two meanings, it can cause sentient beings to be weary of the suffering of birth and death, and joyfully seek Nirvāṇa (涅槃, liberation). It also says: 'Because there is the Dharma of True Thusness, it can cultivate ignorance, and even attain Nirvāṇa, accomplishing natural karma,' and so on.
Concealing the True: This refers to the previously mentioned True Thusness becoming the Ālaya-vijñāna (阿梨耶識, storehouse consciousness) according to conditions. Since it has become consciousness, it is hidden within the consciousness. Because of its concealment, it is called the Tathāgatagarbha.
Manifesting the False: Since the essence of True Thusness is hidden, false phenomena manifest, referring to the aspect of the realm. The following text says: 'Because one does not understand the Dharma of True Thusness, the thought of non-awakening arises, manifesting false realms.'
The above two paragraphs together correspond to the four kinds of awakening. However, awakening and non-awakening only take the opposition of true and false as different entry points. Each contains four meanings, thus expanding into eight. Now, for true and false, each distinguishes between essence and function, so they follow each other in pairs, ultimately there are only four. Like the four parts in the commentary. The first two parts distinguish essence and function from the perspective of purity. The first part combines two meanings, conforming to the essence, accomplishing original enlightenment. The second part, 'Moreover, from below,' combines two meanings, conforming to the function, accomplishing initial enlightenment. The following two parts, 'Moreover, from below,' distinguish essence and function from the perspective of defilement. The first part combines two meanings, conforming to the essence, accomplishing fundamental non-awakening. The second part, 'Moreover, from below,' combines two meanings, conforming to the function, accomplishing branch-end non-awakening. Therefore, discussing them in pairs, they become defilement and purity each distinguishing essence and function. So combining the previous eight meanings, they become four meanings.
'This arises below,' the third paragraph summarizes and points out the broad and concise. The eight gates are already the broadest, the four gates are not yet the most concise, because there can still be two and one. The four meanings mentioned are the four meanings of opposition and accordance mentioned above.
非取今四覺為四。以此是結指上文也。
若約下。五束八義成四門。言分相者。謂分齊法相也。以一切凈緣分齊法相屬於二覺。一切染緣分齊法相屬二不覺。又于中凈法之體屬於本覺。凈法之用屬於始覺。染法之體屬根本不覺。染法之相屬枝末不覺。故合前八以成四也。
若本下。六束四門成二義。謂始覺是末。不離本覺之本。故下文云。以始覺者。即同本覺。又云。而實無有始覺之異。乃至平等同一覺故。枝末不覺不離根本不覺。故下文云。當知無明能生一切染法。以一切染法皆是不覺相故。然本始二覺。但是體用之異。本末二不覺但是粗細之異。豈得離體有用離細有粗。故唯二也。
若镕融下。七合二義成一門。以本從一生滅門。展轉開成八門之義。乃是據本以彰末。今卻收束以成生滅門。則是攝末以歸本也。
又若下。二約諸識分齊以結成。諸識等者。即本事二識也。然此二識分齊行相各不相是。以本識是體事識屬用。今以二本是體。宜在體分以梨耶無始相續具覺不覺。行相相順。是故二本皆在其中。故下文云。以如來藏無前際故。無明之相亦無有始。餘二等者。始覺悟時。方有六粗托境而生。行相粗浮宜在粗分。是故此二在生起識中。此則攝四覺歸二識也。若約本下攝事識歸本識。
{ "translations": [ "現代漢語譯本：", "『非取今四覺為四。以此是結指上文也。』這句話的意思並不是說現在所說的四種覺悟就是四種獨立的覺悟。這句話是爲了總結和呼應前面的內容。", "", "『若約下。五束八義成四門。言分相者。謂分齊法相也。以一切凈緣分齊法相屬於二覺。一切染緣分齊法相屬二不覺。又于中凈法之體屬於本覺（Běn Jué，original enlightenment）。凈法之用屬於始覺（Shǐ Jué，initial enlightenment）。染法之體屬根本不覺（Gēnběn Bù Jué，fundamental non-enlightenment）。染法之相屬枝末不覺（Zhīmò Bù Jué，branch-end non-enlightenment）。故合前八以成四也。』如果從下文來看，可以用五種方式將八種含義歸納為四門。所謂『分相』，指的是分齊法相。一切清凈因緣的分齊法相屬於兩種覺悟（本覺和始覺），一切染污因緣的分齊法相屬於兩種不覺（根本不覺和枝末不覺）。此外，清凈法的本體屬於本覺，清凈法的作用屬於始覺；染污法的本體屬於根本不覺，染污法的現象屬於枝末不覺。因此，將前面的八種含義合併爲四種。", "", "『若本下。六束四門成二義。謂始覺是末。不離本覺之本。故下文云。以始覺者。即同本覺。又云。而實無有始覺之異。乃至平等同一覺故。枝末不覺不離根本不覺。故下文云。當知無明能生一切染法。以一切染法皆是不覺相故。然本始二覺。但是體用之異。本末二不覺但是粗細之異。豈得離體有用離細有粗。故唯二也。』如果從根本上來看，可以用六種方式將四門歸納為兩種含義。始覺是末，不離本覺之本。所以下文說：『以始覺者，即同本覺』，又說：『而實無有始覺之異，乃至平等同一覺故』。枝末不覺不離根本不覺。所以下文說：『當知無明能生一切染法，以一切染法皆是不覺相故』。然而，本覺和始覺只是本體和作用的不同，根本不覺和枝末不覺只是粗細的不同。怎麼能說離開本體有作用，離開細微有粗大呢？所以只有兩種。", "", "『若镕融下。七合二義成一門。以本從一生滅門。展轉開成八門之義。乃是據本以彰末。今卻收束以成生滅門。則是攝末以歸本也。』如果將它們融合起來，可以用七種方式將兩種含義合併爲一門。從一生滅門（Yī Shēngmiè Mén，one gate of arising and ceasing）展開成八門，這是根據根本來彰顯枝末。現在將它們收束成生滅門，就是將枝末攝歸根本。", "", "『又若下。二約諸識分齊以結成。諸識等者。即本事二識也。然此二識分齊行相各不相是。以本識是體事識屬用。今以二本是體。宜在體分以梨耶（lí yé，ālaya）無始相續具覺不覺。行相相順。是故二本皆在其中。故下文云。以如來藏（Rúlái Zàng，Tathāgatagarbha）無前際故。無明之相亦無有始。餘二等者。始覺悟時。方有六粗托境而生。行相粗浮宜在粗分。是故此二在生起識中。此則攝四覺歸二識也。若約本下攝事識歸本識。』另外，可以從諸識的分齊來總結。諸識等，指的是本識和事識。然而，這兩種識的分齊和行相各不相同。本識是體，事識屬用。現在以兩個根本（本覺和根本不覺）為體，應該在體分中，因為阿賴耶識無始相續，具足覺和不覺，行相相順，所以兩個根本都在其中。所以下文說：『以如來藏無前際故，無明之相亦無有始』。其餘兩種（始覺和枝末不覺），在開始覺悟時，才有六種粗相依託外境而生，行相粗浮，應該在粗分中。所以這兩種在生起識中。這就是將四覺攝歸二識。如果從根本上來說，就是將事識攝歸本識。", "", "", "english_translations": [ "English version:", "'非取今四覺為四. 以此是結指上文也。' This does not mean that the four kinds of enlightenment mentioned now are four independent enlightenments. This sentence is to summarize and echo the previous content.", "", "'若約下. 五束八義成四門. 言分相者. 謂分齊法相也. 以一切凈緣分齊法相屬於二覺. 一切染緣分齊法相屬二不覺. 又于中凈法之體屬於本覺 (Běn Jué, original enlightenment). 凈法之用屬於始覺 (Shǐ Jué, initial enlightenment). 染法之體屬根本不覺 (Gēnběn Bù Jué, fundamental non-enlightenment). 染法之相屬枝末不覺 (Zhīmò Bù Jué, branch-end non-enlightenment). 故合前八以成四也。' If viewed from the following text, five methods can be used to summarize the eight meanings into four gates. The so-called '分相 (fēn xiàng, division and characteristics)' refers to the characteristics of division and limitation. The characteristics of division and limitation of all pure causes and conditions belong to the two enlightenments (original enlightenment and initial enlightenment), and the characteristics of division and limitation of all defiled causes and conditions belong to the two non-enlightenments (fundamental non-enlightenment and branch-end non-enlightenment). In addition, the substance of pure dharma belongs to original enlightenment, and the function of pure dharma belongs to initial enlightenment; the substance of defiled dharma belongs to fundamental non-enlightenment, and the phenomena of defiled dharma belong to branch-end non-enlightenment. Therefore, the previous eight meanings are combined into four.", "", "'若本下. 六束四門成二義. 謂始覺是末. 不離本覺之本. 故下文云. 以始覺者. 即同本覺. 又云. 而實無有始覺之異. 乃至平等同一覺故. 枝末不覺不離根本不覺. 故下文云. 當知無明能生一切染法. 以一切染法皆是不覺相故. 然本始二覺. 但是體用之異. 本末二不覺但是粗細之異. 豈得離體有用離細有粗. 故唯二也。' If viewed from the root, six methods can be used to summarize the four gates into two meanings. Initial enlightenment is the end, inseparable from the root of original enlightenment. Therefore, the following text says: '以始覺者，即同本覺 (yǐ shǐ jué zhě, jí tóng běn jué, because initial enlightenment is the same as original enlightenment)', and also says: '而實無有始覺之異，乃至平等同一覺故 (ér shí wú yǒu shǐ jué zhī yì, nǎizhì píngděng tóng yī jué gù, in reality, there is no difference between initial enlightenment, and even equal and the same enlightenment)'. Branch-end non-enlightenment is inseparable from fundamental non-enlightenment. Therefore, the following text says: '當知無明能生一切染法，以一切染法皆是不覺相故 (dāng zhī wúmíng néng shēng yīqiè rǎn fǎ, yǐ yīqiè rǎn fǎ jiē shì bù jué xiāng gù, it should be known that ignorance can generate all defiled dharmas, because all defiled dharmas are the characteristics of non-enlightenment)'. However, original enlightenment and initial enlightenment are only different in substance and function, and fundamental non-enlightenment and branch-end non-enlightenment are only different in coarseness and fineness. How can it be said that there is function without substance, or coarseness without fineness? Therefore, there are only two.", "", "'若镕融下. 七合二義成一門. 以本從一生滅門. 展轉開成八門之義. 乃是據本以彰末. 今卻收束以成生滅門. 則是攝末以歸本也。' If they are fused together, seven methods can be used to combine the two meanings into one gate. From the one gate of arising and ceasing (一生滅門, Yī Shēngmiè Mén) , the meaning of unfolding into eight gates is based on the root to manifest the branches. Now, gathering them into the gate of arising and ceasing is to gather the branches back to the root.", "", "'又若下. 二約諸識分齊以結成. 諸識等者. 即本事二識也. 然此二識分齊行相各不相是. 以本識是體事識屬用. 今以二本是體. 宜在體分以梨耶 (lí yé, ālaya) 無始相續具覺不覺. 行相相順. 是故二本皆在其中. 故下文云. 以如來藏 (Rúlái Zàng, Tathāgatagarbha) 無前際故. 無明之相亦無有始. 餘二等者. 始覺悟時. 方有六粗托境而生. 行相粗浮宜在粗分. 是故此二在生起識中. 此則攝四覺歸二識也. 若約本下攝事識歸本識。' In addition, it can be summarized from the divisions of the various consciousnesses. The various consciousnesses refer to the fundamental consciousness and the active consciousness. However, the divisions and characteristics of these two consciousnesses are different. The fundamental consciousness is the substance, and the active consciousness belongs to the function. Now, taking the two roots (original enlightenment and fundamental non-enlightenment) as the substance, they should be in the substance division, because the alaya consciousness continues without beginning, possessing both enlightenment and non-enlightenment, and their characteristics are consistent, so both roots are in it. Therefore, the following text says: '以如來藏無前際故，無明之相亦無有始 (yǐ Rúlái Zàng wú qiánjì gù, wúmíng zhī xiàng yì wú yǒu shǐ, because the Tathāgatagarbha has no prior limit, the characteristics of ignorance also have no beginning)'. The remaining two (initial enlightenment and branch-end non-enlightenment) only have the six coarse aspects arising from relying on external environments when initial enlightenment occurs, and their characteristics are coarse and floating, so they should be in the coarse division. Therefore, these two are in the arising consciousness. This is to gather the four enlightenments back to the two consciousnesses. If viewed from the root, it is to gather the active consciousness back to the fundamental consciousness." ] }
以體用不二。如波與水。是故四義俱不離本識也。此即同前一生滅門耳。但前約門說。今約識論也。故云下結由是廣之成八。攝之成二。二義皆從一識中出。故今論云。此識有二義。
問此下。三約問答通妨。以辨異二。初辨異二義。問意可知。答中先分別正答。初辨一心二義。即依一心法。有二種門義。隨緣即生滅門。不變即真如門。今此下辨一識二義。即唯約生滅門。不該真如門。此中理凈即覺義。染事即不覺義。即前生滅不生滅和合之義。廣如前釋。無二相即前和合非異義。染凈等即非一義。是則下判成寬狹可知。
問此下二辨異二真。問意云。若言同者。應合俱名真如。不然俱名本覺。何以前後立名別耶。若言異者。約何論別。答中約體絕相者。如前云。心真如者。即是一法界大總相法門體。乃至離言說名字心緣等相。本覺等者。是所示相大中文。本者下釋所以。謂本性功德即是覺也。今就略以立名。謂之本覺。約廣以顯相。號性功德也。以此下結揀所異。謂本覺之名不于真如門中說。而於生滅門中說者。以約翻妄而立。故是故下。引所示之法。證成前義。
論生一切法中疏三。今初對前門以通各義。上二下牒外難。以此下通釋。狹義如前已見。由含下正明攝一切也。一切雖多不出染凈。
【現代漢語翻譯】 現代漢語譯本：以體和用是不二的。就像波浪和水一樣。因此，四種含義都離不開本識（根本意識）。這和前面講的生滅門（現象界的生滅變化之門）是相同的。只不過前面是從『門』的角度來說，現在是從『識』的角度來論述。所以下面說，由此擴充套件開來就成為八識，收攝起來就成為二義。這兩種含義都是從一個識中產生的。所以現在論中說：『此識有二義』。
問：下面，第三部分通過問答來消除疑問，從而辨別兩種不同的含義。首先辨別二義的差異。問題的意思可以理解。回答中先分別進行正面回答。首先辨別一心（根本心）的兩種含義，即依據一心之法，有兩種門義：隨順因緣就是生滅門，不變就是真如門（本體界的真實如常之門）。現在，下面辨別一識的兩種含義，即只侷限於生滅門，不包括真如門。這裡，理凈就是覺（覺悟）的含義，染事就是不覺（不覺悟）的含義，也就是前面所說的生滅不生滅和合之義。詳細的解釋如前所述。『無二相』就是前面所說的和合非異義，染凈等就是非一義。那麼，下面判斷成就的寬窄就可以理解了。
問：下面，第二部分辨別兩種真（真實）的差異。問題的意思是說，如果說相同，那麼應該都叫做真如，不然就都叫做本覺（本有的覺悟）。為什麼前後建立的名稱不同呢？如果說不同，那麼依據什麼來區分呢？回答中說，從體上來說，是斷絕一切表相的。如前面所說：『心真如者，即是一法界大總相法門體』，乃至遠離言說、名字、心緣等相。本覺等，是所顯示的表相中的大段文字。『本』，下面解釋原因，意思是說，本性功德就是覺悟。現在就簡略地用『本覺』來立名。從廣義上顯示錶相，就稱為性功德。『以此』下面總結並揀擇所不同的地方，意思是說，本覺這個名稱不在真如門中說，而在生滅門中說，是因為依據翻轉妄念而建立的。所以『是故』下面，引用所顯示的法，來證明前面的含義。
論：在『生一切法』中疏解三點。現在首先對照前面的『門』來貫通各種含義。上面兩段，下面引述外人的疑問。『以此』下面進行總的解釋。狹義如前面已經看到。『由含』下面正式說明攝一切。一切雖然多，但都離不開染和凈。
【English Translation】 English version: The substance and function are not two. Like waves and water. Therefore, the four meanings are inseparable from the fundamental consciousness (Ālaya-vijñāna). This is the same as the previously discussed Saṃsāra-dvāra (the gate of birth and death). However, the former was discussed from the perspective of the 'gate,' while the latter is discussed from the perspective of 'consciousness.' Therefore, it is said below that expanding from this results in the eight consciousnesses, and contracting it results in two meanings. Both meanings arise from one consciousness. Therefore, the present treatise says: 'This consciousness has two meanings.'
Question: Below, the third part uses questions and answers to dispel doubts, thereby distinguishing two different meanings. First, distinguish the differences between the two meanings. The meaning of the question is understandable. In the answer, first give a direct answer separately. First, distinguish the two meanings of one mind (Eka-citta), that is, according to the Dharma of one mind, there are two kinds of gate meanings: following conditions is the Saṃsāra-dvāra, and unchanging is the Tathatā-dvāra (the gate of true thusness). Now, below, distinguish the two meanings of one consciousness, that is, only limited to the Saṃsāra-dvāra, not including the Tathatā-dvāra. Here, 'purity of principle' is the meaning of awakening (Bodhi), and 'defiled affairs' is the meaning of non-awakening (Abodha), which is the combined meaning of birth, death, non-birth, and non-death mentioned earlier. Detailed explanations are as before. 'No two aspects' is the combined non-different meaning mentioned earlier, and 'defilement and purity, etc.' is the non-one meaning. Then, the breadth of the accomplishment judged below can be understood.
Question: Below, the second part distinguishes the differences between the two truths (Satya). The meaning of the question is, if they are said to be the same, then they should both be called Tathatā, otherwise they should both be called Original Enlightenment (Mūla-bodhi). Why are the names established differently before and after? If they are said to be different, then according to what are they distinguished? The answer says that from the perspective of the substance, it is the severance of all appearances. As mentioned earlier: 'The mind as true thusness is the substance of the Dharma-gate of the great totality of the Dharma-realm (Dharma-dhātu),' and even far from speech, names, mental conditions, and other appearances. Original Enlightenment, etc., is a large section of text in the appearances shown. 'Original,' below explains the reason, meaning that the inherent qualities are enlightenment. Now, the name 'Original Enlightenment' is established briefly. Showing the appearances from a broad perspective is called inherent qualities. 'With this' below summarizes and selects the differences, meaning that the name Original Enlightenment is not spoken of in the Tathatā-dvāra, but in the Saṃsāra-dvāra, because it is established based on turning over delusion. Therefore, 'therefore' below, quotes the Dharma shown to prove the previous meaning.
Treatise: In 'arising all Dharmas,' explain three points. Now, first compare the previous 'gates' to connect various meanings. The above two paragraphs, below cite the doubts of outsiders. 'With this' below gives a general explanation. The narrow meaning has been seen as before. 'By containing' below formally explains encompassing everything. Although everything is many, it cannot be separated from defilement and purity.
今有覺義故攝凈。有不覺義故攝染。故云一切法。不言下明不同二門也。以染凈相兼方成一切。今覺義攝凈不攝染。不覺義攝染不攝凈。斯則二義共攝一切則可。各攝一切則不可。若一心二門之中。則每門已自攝染攝凈。由是不同故不言各也。
又上下二揀前文。以釋生義。先牒難。以真下通釋。無能生義者。文云。所謂心性不生不滅等。故以不覺下約順流。生諸染法即三細六粗等以本覺下約反流。生諸凈法。即四位二身等。依此下。通結。下四下。引說處。問此門既有生義。何不於二門之初便言耶。答前文以生滅與真如同處標示。無便言之。今此獨明。故得言生也。
非直下。三躡下句以辨攝義。其猶金能成像像不離金。水能生波波不離水。即三藏之中能藏之義。
約凈等者。覺是凈法。于中有始有本。則隨流時體(本覺)隱用(始覺)廢為滅。反流時體顯用起為生。論所言下二。初正顯覺體。謂心下標也。疏離於等者。心體真實本自靈鑒。念相虛妄從來闇昧。若心有念是謂闇昧。名為不覺。心既離念則無闇昧。唯一靈知。名之為覺。復言體離者。當知本無。以本無故。名為本覺。論離念相下釋也。相謂義相。即下二義是也。此之二義正是本覺相。即相大也。等謂齊等。本覺之義與空齊等故也。
【現代漢語翻譯】 現代漢語譯本：現在因為有覺悟的意義，所以能統攝清凈的法。因為有不覺悟的意義，所以能統攝染污的法。因此說『一切法』。上面沒有說明不同於二門（真如門和生滅門）的地方。因為染和凈相互兼具才能構成一切法。現在覺悟的意義統攝清凈的法，不能統攝染污的法。不覺悟的意義統攝染污的法，不能統攝清凈的法。這樣，如果二者共同統攝一切法還可以，各自統攝一切法就不可以。如果在一心二門之中，那麼每一門都已經各自統攝了染污和清凈的法。因為這樣不同，所以不說各自統攝。
又，上下兩段是用來揀擇前文，解釋『生』的意義。先引用提問，然後用『以真下』普遍解釋，說明沒有能生的意義。經文說：『所謂心性不生不滅等。』所以用『以不覺下』從順流的角度，產生各種染污的法，即三細六粗等；用『以本覺下』從反流的角度，產生各種清凈的法，即四位二身等。『依此下』是總的結論。『下四下』是引用的出處。問：這個門既然有『生』的意義，為什麼不在二門之初就說呢？答：前文將生滅與真如同等並列標示，沒有方便說『生』。現在這裡單獨說明，所以可以談論『生』。
『非直下』，第三段承接下句來辨別統攝的意義。就像金子能形成各種像，但像不離開金子；水能產生波浪，但波浪不離開水。這就是三藏（經藏、律藏、論藏）中能藏的意義。
『約凈等者』，覺是清凈的法，其中有開始有根本。那麼，隨順流轉時，本體（本覺）隱沒，作用（始覺）廢棄，成為滅；反轉逆流時，本體顯現，作用生起，成為生。『論所言下二』，首先正面顯示覺的本體，用『心』來標示。『疏離於等者』，心的本體真實，本來就具有靈妙的覺照能力，唸的相是虛妄的，從來都是闇昧的。如果心有念頭，這就是闇昧，稱為不覺。心如果離開了念頭，就沒有闇昧，只有靈明的覺知，稱之為覺。再次說『體離者』，應當知道（念相）本來就沒有。因為本來就沒有，所以稱為本覺。『論離念相下釋也』，相是指義相，就是下面的兩種意義。這兩種意義正是本覺的相，即相大。『等謂齊等』，本覺的意義與空相等。
【English Translation】 English version: Now, because there is the meaning of awakening (覺義), it encompasses pure dharmas. Because there is the meaning of non-awakening (不覺義), it encompasses defiled dharmas. Therefore, it is said 'all dharmas.' The above does not explain the differences between the two gates (真如門 and 生滅門). Because defilement and purity mutually combine to form all dharmas. Now, the meaning of awakening encompasses pure dharmas but does not encompass defiled dharmas. The meaning of non-awakening encompasses defiled dharmas but does not encompass pure dharmas. Thus, if the two together encompass all dharmas, that is acceptable; if each encompasses all dharmas individually, that is not acceptable. If within the One Mind and Two Aspects, then each aspect already encompasses both defilement and purity. Because of this difference, it is not said that each encompasses individually.
Furthermore, the two sections above and below are used to distinguish the previous text and explain the meaning of 'arising' (生). First, a question is cited, and then '以真下' is used for a general explanation, stating that there is no meaning of being able to arise. The text says: 'So-called mind-nature is neither arising nor ceasing, etc.' Therefore, '以不覺下' is used from the perspective of flowing with the current, producing various defiled dharmas, i.e., the three subtle and six coarse aspects, etc.; '以本覺下' is used from the perspective of reversing the current, producing various pure dharmas, i.e., the four stages and two bodies, etc. '依此下' is a general conclusion. '下四下' is the source of the citation. Question: Since this gate has the meaning of 'arising,' why was it not mentioned at the beginning of the two gates? Answer: The previous text equally indicated arising and ceasing alongside Suchness, so it was not convenient to mention 'arising.' Now, this is explained separately, so it is possible to discuss 'arising.'
'非直下,' the third paragraph continues from the following sentence to distinguish the meaning of encompassing. It is like gold being able to form various images, but the images do not leave the gold; water being able to produce waves, but the waves do not leave the water. This is the meaning of being able to contain within the Three Baskets (經藏, 律藏, 論藏).
'約凈等者,' awakening is a pure dharma, within which there is a beginning and a root. Then, when flowing with the current, the substance (本覺, original awakening) is hidden, and the function (始覺, initial awakening) is abandoned, becoming cessation; when reversing the current, the substance appears, and the function arises, becoming arising. '論所言下二,' first, directly reveals the substance of awakening, using 'mind' (心) to indicate it. '疏離於等者,' the substance of mind is real, originally possessing the ability of spiritual illumination; the aspect of thought is illusory, always being dark and obscure. If the mind has thoughts, this is darkness, called non-awakening. If the mind is free from thoughts, there is no darkness, only luminous awareness, called awakening. Again, saying '體離者,' it should be known that (the aspect of thought) originally does not exist. Because it originally does not exist, it is called original awakening (本覺). '論離念相下釋也,' aspect refers to the aspect of meaning, which is the two meanings below. These two meanings are precisely the aspect of original awakening, i.e., the Greatness of Aspect. '等謂齊等,' the meaning of original awakening is equal to emptiness.
疏非唯等者。即正釋相之一字。即大智慧光明等義。以一一義稱體而周。不異不二皆等虛空。故云與虛空等。此文乃是海東疏義。故今引用。二義如下所配。橫遍三際者。若言遍則合云凡聖。若言通則合云三際。今所異者。以三際凡聖互有相通。舉三際時。一一際中必具凡聖。凡聖皆如。故云橫遍三際。舉凡聖時。一一凡聖必具三際。始終皆爾。故云豎通凡聖。蓋欲異於常說橫不該豎。故有此言。顯無不遍也。在纏等者。此雖約時豎說。語似未盡。然理亦該收。謂在纏必具情器。出障必收身土。二俱無二也。
論即是下。二會體立名。如來者是應身。法身是真身。如來之法身依士釋。意明心體與法身無二。故云即是。又離真無應。應即是真。故云即是。又如來法身並同真身。但以約人標法故。曰如來法身。亦是即義。上二皆持業釋。由是即字通茲三用。然初一是正。餘二是兼也。學者應知。言平等者。聖凡情器無二圓滿故。疏欲明等者。欲顯在纏之本覺。遂舉出纏之法身。此則約果以顯因也。名雖因果有殊。而真實之體無二故。論云即是也。論依此等者。依體立名也。謂心體寂滅無有變改。從本已來可軌則。故名之為法。是體依聚故。名之為身。今依此體而立覺名者。以顯法身非是一向凝然寂滅無知無覺也。又
【現代漢語翻譯】 現代漢語譯本 疏非唯等者：這是對『相』字的正式解釋，即大智慧光明等的含義。每一個含義都與本體相稱且周遍，沒有差異，沒有二元對立，都等同於虛空，所以說『與虛空等』。這段文字是海東疏的含義，所以現在引用。以下是兩種含義的搭配：橫遍三際：如果說『遍』，就應該包括凡聖。如果說『通』，就應該包括三際。現在所不同的是，三際和凡聖互相貫通。提到三際時，每一個際中必然具備凡聖。凡聖皆是如此，所以說『橫遍三際』。提到凡聖時，每一個凡聖必然具備三際，始終都是這樣，所以說『豎通凡聖』。大概是想要區別于常說的橫不包括豎，所以有這種說法，顯示沒有不周遍的。在纏等者：這雖然是按照時間豎向來說，話語似乎沒有說完，但道理也包括了。所謂在纏必然具備情器（有情眾生和器世間），出障必然包括身土（佛的報身和報土），二者都沒有差別。 論即是下：第二是會體立名。如來（Tathagata）是應身（Nirmanakaya），法身（Dharmakaya）是真身（Dharmakaya）。如來之法身依士釋，意思是說心體與法身沒有差別，所以說『即是』。而且離開真身就沒有應身，應身就是真身，所以說『即是』。而且如來法身等同於真身，只是因為按照人來標示法，所以說『如來法身』，也是『即是』的含義。以上兩種都是持業釋。因為『即』字貫通這三種用法，然而第一種是主要的，其餘兩種是兼帶的，學者應該知道。說到平等，是因為聖凡、情器沒有差別，都是圓滿的。疏想要說明『等』，想要顯示在纏的本覺（本來覺悟的佛性），於是舉出出纏的法身。這是用果來顯示因。名稱雖然因果有區別，但真實的本體沒有差別，所以論中說『即是』。論依此等者：是依據本體來建立名稱。所謂心體寂滅，沒有變改，從本來就可以作為軌則，所以稱之為法。是本體聚集，所以稱之為身。現在依據這個本體來建立覺悟的名稱，是爲了顯示法身不是一向凝然寂滅，沒有知覺。
【English Translation】 English version 'Shu fei wei deng zhe': This is the formal explanation of the word 'xiang' (form, appearance), which means great wisdom, light, etc. Each meaning corresponds to and pervades the essence, without difference or duality, all equal to emptiness. Therefore, it is said 'equal to emptiness'. This passage is the meaning of the 'Hai Dong Shu', so it is quoted now. The following are the combinations of the two meanings: 'Heng bian san ji': If it is said 'bian' (pervade), it should include both ordinary beings and sages. If it is said 'tong' (penetrate), it should include the three periods of time. The difference now is that the three periods of time and ordinary beings and sages interpenetrate each other. When mentioning the three periods of time, each period necessarily possesses both ordinary beings and sages. All ordinary beings and sages are like this, so it is said 'heng bian san ji' (horizontally pervading the three periods of time). When mentioning ordinary beings and sages, each ordinary being and sage necessarily possesses the three periods of time, from beginning to end. Therefore, it is said 'shu tong fan sheng' (vertically penetrating ordinary beings and sages). It is probably to distinguish it from the common saying that the horizontal does not include the vertical, so there is this statement, showing that there is nothing that is not pervasive. 'Zai chan deng zhe': Although this is said vertically according to time, the words seem unfinished, but the principle is also included. The so-called 'zai chan' (being bound by afflictions) necessarily possesses sentient beings and the world, and 'chu zhang' (being free from obstacles) necessarily includes the body and land (the Sambhogakaya and Sambhogakaya land of the Buddha), and there is no difference between the two. 'Lun ji shi xia': The second is to establish the name by understanding the essence. 'Rulai' (Tathagata) is the Nirmanakaya (應身), and 'Fashen' (Dharmakaya) is the true body. The Dharmakaya of the Tathagata is explained according to the 'shi shi' (possessive explanation), meaning that there is no difference between the mind essence and the Dharmakaya, so it is said 'ji shi' (is). Moreover, without the true body, there is no Nirmanakaya, and the Nirmanakaya is the true body, so it is said 'ji shi'. Moreover, the Dharmakaya of the Tathagata is equal to the true body, but because it is based on people to mark the Dharma, it is said 'Dharmakaya of the Tathagata', which also means 'ji shi'. The above two are both 'chi ye shi' (karmadharaya compound). Because the word 'ji' (is) penetrates these three usages, however, the first one is the main one, and the other two are secondary, which scholars should know. Speaking of equality, it is because there is no difference between sages and ordinary beings, sentient beings and the world, and all are perfect. 'Shu' (commentary) wants to explain 'deng' (equal), wanting to show the inherent enlightenment (original awakened Buddha-nature) of being bound by afflictions, so it brings out the Dharmakaya of being free from obstacles. This is using the result to show the cause. Although the names are different due to cause and effect, the true essence is no different, so the 'Lun' (treatise) says 'ji shi'. 'Lun yi ci deng zhe': It is to establish the name based on the essence. The so-called mind essence is tranquil and unchanging, and from the beginning, it can be used as a rule, so it is called Dharma. It is the gathering of the essence, so it is called body. Now, establishing the name of enlightenment based on this essence is to show that the Dharmakaya is not always still and silent, without knowledge or awareness.
顯此覺非是有為生滅之法。故約法身以立。是則一體之上寂故名法身。照故名本覺。所言依者。但是依約之義。不同草木依根有苗分能所也。亦不同依如來藏有生滅心有真妄也。此乃一體真實。但約此體上靈照之義。便名本覺也。疏既是等者。法身之理。三乘教中同許不生不滅。是本有之法。既目此法為覺。是可為本。無性下引證。本覺即法身義也。以此宗中理智無別。謂即理之智名為本覺。即智之理名為法身。如珠即明無二無別。不同權宗為無為異。◎
起信論疏筆削記卷第八 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第九
長水沙門子璇錄
◎二釋本覺名。疏二。初隨文別釋。責意云二者。但反覆成難。而實無二故。本疏云。進退成難。
以對等者。下云。當知染法凈法皆悉相待。今此且約對於新生。立為本有。以始覺從修新生。本覺性自元有。由是對始以立於本。又以下約別義釋。前約對始名本。今約生始名本。原其始覺是本所生。內因熏習外假緣力。創然而有。故名為始。生於始故名為本也。茍無所生亦不名本。如女生子方得母稱。
以至下此辨但名覺之所以。以始本既合。則無二相。無二相故但是一覺。故下文云。亦無始覺之
【現代漢語翻譯】 現代漢語譯本：顯現這種覺悟並非是有為生滅之法。所以依於法身（Dharmakaya，佛的法性之身）而建立。這就是說，在一體之上，寂靜的緣故名為法身，照了的緣故名為本覺（original enlightenment）。所說的『依』，只是依約的意思，不同於草木依根而生苗，有能生和所生的分別。也不同於依如來藏（Tathagatagarbha，如來藏）而有生滅心，有真和妄的區別。這乃是一體真實，只是依於此體上靈妙照了的意義，便名為本覺。《疏》中既然說是『等』，法身的道理，在三乘教中都承認是不生不滅的，是本有的法。既然稱此法為覺，是可以作為根本的。『無性』下面引證，本覺就是法身的意思。因為在這個宗派中，理和智沒有分別，認為即理之智名為本覺，即智之理名為法身。如同珠子和光明，沒有二樣沒有分別，不同於權宗認為有為和無為是不同的。 《起信論疏筆削記》卷第八 大正藏第 44 冊 No. 1848 《起信論疏筆削記》
《起信論疏筆削記》卷第九
長水沙門子璇 錄
◎二、解釋本覺的名稱。《疏》分二部分。第一部分是隨文分別解釋。責意說『二者』，只是反覆地構成疑問，而實際上沒有兩種含義。本疏說：『進退成難』。
因為對等的緣故。下面說：『應當知道染法和凈法都是相互對待而存在的。』現在這裡且就對於新生而言，立為本有。因為始覺（initial enlightenment）是從修行而新生，本覺的自性本來就存在。由於是對始覺而立本覺。又，下面從別的意義來解釋。前面是從對待始覺而名為本，現在是從生始而名為本。推究始覺，是本覺所生。內因是熏習，外因是憑藉緣的力量，創始而有，所以名為始。生於始，所以名為本。如果沒有所生，也不名為本。如同女生了孩子才得到母親的稱呼。
因為到下面這裡辨明只是名為覺的原因。因為始覺和本覺既然合一，就沒有兩種相。沒有兩種相，所以只是一覺。所以下文說：『也沒有始覺的……』
【English Translation】 English version: Manifesting this enlightenment is not a conditioned, arising and ceasing dharma. Therefore, it is established based on the Dharmakaya (the Dharma-nature body of the Buddha). That is to say, on the one entity, stillness is called Dharmakaya, and illumination is called Original Enlightenment (本覺, Benjue). The 'reliance' mentioned is only the meaning of dependence, different from plants relying on roots to produce sprouts, having the distinction of the able and the produced. It is also different from relying on the Tathagatagarbha (如來藏, Rulaizang) to have arising and ceasing mind, having the distinction of true and false. This is one entity, real and true, only relying on the meaning of spiritual illumination on this entity, it is called Original Enlightenment. Since the Commentary says 'equal', the principle of Dharmakaya is acknowledged as unarising and unceasing in the teachings of the Three Vehicles, it is a Dharma that is originally present. Since this Dharma is called enlightenment, it can be regarded as fundamental. The citation below 'No-Self-Nature' proves that Original Enlightenment is the meaning of Dharmakaya. Because in this school, principle and wisdom are not different, it is considered that the wisdom that is identical to principle is called Original Enlightenment, and the principle that is identical to wisdom is called Dharmakaya. Like a pearl and its brightness, there is no duality or difference, unlike the provisional teachings that consider conditioned and unconditioned to be different. 《Commentary on the Awakening of Faith in the Mahayana Treatise - Manuscript Notes, Volume 8》 Taisho Tripitaka Volume 44, No. 1848 《Commentary on the Awakening of Faith in the Mahayana Treatise - Manuscript Notes》
《Commentary on the Awakening of Faith in the Mahayana Treatise - Manuscript Notes, Volume 9》
Recorded by Shramana Zixuan of Changshui
◎2. Explaining the name Original Enlightenment. The Commentary is divided into two parts. The first part is to explain separately according to the text. The intention of questioning 'the two' is only to repeatedly form questions, but in reality, there are not two meanings. The Commentary says: 'Advancing and retreating form difficulties'.
Because of being equal. It says below: 'It should be known that defiled dharmas and pure dharmas all exist in mutual dependence.' Now, here, let's just say that in relation to the newly arising, it is established as originally present. Because Initial Enlightenment (始覺, Shijue) is newly arising from practice, the nature of Original Enlightenment is originally present. Because it is establishing Original Enlightenment in relation to Initial Enlightenment. Also, below, it explains from another meaning. The previous was named Original from being in relation to Initial, now it is named Original from the beginning of arising. Investigating Initial Enlightenment, it is produced by Original Enlightenment. The inner cause is habitual influence, the outer cause is relying on the power of conditions, it is created and exists, therefore it is called Initial. Because it arises from the beginning, therefore it is called Original. If there is nothing produced, it is also not called Original. Like a woman who gets the title of mother only after giving birth to a child.
Because to below, this clarifies the reason for only being named enlightenment. Because Initial Enlightenment and Original Enlightenment are already united, there are no two aspects. Because there are no two aspects, therefore it is only one enlightenment. Therefore, the following text says: 'Also, there is no Initial Enlightenment of...'
異。以四相本來平等同一覺故。又此下約別義釋。前段是辨一覺所以。此即辨始覺所以。意明此段論。文是明始覺。以依本起始。始還同本故名始覺。以始得無念之覺。名真始覺也。已前雖亦名始覺。以未離念猶名不覺。或立相似隨分等名。至此念盡已覺初相。故名始覺。是知直待合同本覺心源。故名究竟覺。智凈相等並同是始覺也。
問若下。二問答違妨。異不成始者。以前文云是本所成故。融同本體方名始覺故。同不成始者。以前云至心源時。始本無二平等一相無所待故。既而同異二俱不立。如何說言對始立本耶。此問因次前疏文中來。答意昔日不覺而今始覺。若窮其體與本不殊。就生滅門相待義邊。得名始本也。形本不覺者。形本覺故立為始。形不覺故立為覺也。若至心源已屬真如門攝。不同前難。而實始覺等者。無不覺之染緣可形待。故無覺名。與本平等不殊。故無始名。但名真如。不名始本覺也。由是真如門中。但顯于體不顯相用。
二始覺疏明起等者。正明始覺。文雖在後。轉推其源元因本覺。由迷本覺方有妄念。妄念即不覺也。則前依如來藏有生滅心。后依覺故迷等。如依不睡人有睡人也。論依不覺有始覺者。如依睡人方有覺人。疏三。初別解文。本覺等者。下云。以有真如法故。能熏習
【現代漢語翻譯】 現代漢語譯本： 不同。因為四相（我相、人相、眾生相、壽者相）本來平等，同一覺悟的緣故。下面是就個別意義來解釋。前面的段落是辨明一覺的所以然，這裡是辨明始覺的所以然。意思是說明這一段的論述，是闡明始覺，因為依于本覺而起始，起始又迴歸于本覺，所以稱為始覺。因為開始獲得無念的覺悟，所以稱為真始覺。之前的雖然也稱為始覺，因為沒有離開念頭，仍然稱為不覺，或者建立相似、隨分等名稱。到這裡念頭消盡，已經覺悟了最初的相狀，所以稱為始覺。由此可知，要等到與本覺心源完全合同時，才稱為究竟覺。智凈相等都同樣是始覺。
問：如果下面這樣，二問答就互相違背妨礙了。如果不同，就不能成就始覺，因為前面說這是本來成就的緣故。融合相同于本體，才稱為始覺的緣故。如果相同，就不能成就始覺，因為前面說到達心源時，始覺和本覺沒有差別，平等一相，沒有所依賴的緣故。既然不同和相同兩種說法都不能成立，如何說依對待始覺而建立本覺呢？這個提問是由於前面的疏文而來。回答的意思是，過去不覺悟，而現在開始覺悟。如果窮究它的本體，與本覺沒有差別。就生滅門相待的意義來說，可以稱為始本。形本不覺，形本覺，所以建立為始覺；形不覺，所以建立為覺悟。如果到達心源，就已經屬於真如門所攝，不同於前面的難題。而實際上始覺等，沒有不覺的染污因緣可以對待，所以沒有覺悟的名稱。與本覺平等沒有差別，所以沒有起始的名稱。只稱為真如，不稱為始本覺。因此，在真如門中，只顯現本體，不顯現相用。
二、始覺疏說明起始等，正是闡明始覺。文句雖然在後面，卻推究它的根源，原本是由於本覺。因為迷惑了本覺，才會有妄念。妄念就是不覺。那麼，前面所說的依如來藏有生滅心，後面所說的依覺故迷惑等，就像依不睡覺的人有睡覺的人一樣。《論》所說的依不覺有始覺，就像依睡覺的人才有覺悟的人一樣。疏文分為三部分。第一部分是分別解釋文句。本覺等，下面說：『因為有真如法，所以能夠熏習。』
【English Translation】 English version: Different. Because the four aspects (self-aspect, person-aspect, sentient being-aspect, and life-span-aspect) are originally equal and of the same enlightenment. The following is to explain from an individual meaning. The previous paragraph was to distinguish the reason for one enlightenment, and this is to distinguish the reason for initial enlightenment (shijue). The meaning is to explain that this paragraph's discussion is to clarify initial enlightenment, because it starts based on original enlightenment (benjue), and the beginning returns to original enlightenment, so it is called initial enlightenment. Because one begins to obtain the enlightenment of no-thought, it is called true initial enlightenment. Although the previous ones are also called initial enlightenment, because they have not left thought, they are still called non-enlightenment, or establish similar, partial, and other names. At this point, thoughts are exhausted, and one has already awakened to the initial aspect, so it is called initial enlightenment. From this, it can be known that only when one completely merges with the original enlightenment's mind-source is it called ultimate enlightenment. Wisdom-purity and other aspects are all the same as initial enlightenment.
Question: If it is like the following, the two questions and answers contradict and hinder each other. If it is different, then initial enlightenment cannot be achieved, because the previous text says that it is originally achieved. Merging and being the same as the substance is the reason why it is called initial enlightenment. If it is the same, then initial enlightenment cannot be achieved, because the previous text says that when reaching the mind-source, initial and original enlightenment are not different, they are equally one aspect, and there is nothing to rely on. Since both different and same cannot be established, how can it be said that original enlightenment is established based on initial enlightenment? This question comes from the previous commentary. The meaning of the answer is that in the past one was not enlightened, but now one begins to be enlightened. If one thoroughly investigates its substance, it is not different from original enlightenment. From the perspective of the meaning of mutual dependence in the realm of birth and death, it can be called initial-original. 'Form-original non-enlightenment', form-original enlightenment, so it is established as initial enlightenment; form-non-enlightenment, so it is established as enlightenment. If one reaches the mind-source, it already belongs to the realm of Suchness (tathata), which is different from the previous difficulty. In reality, initial enlightenment, etc., has no defiled conditions of non-enlightenment to be treated, so there is no name of enlightenment. Being equal and not different from original enlightenment, there is no name of beginning. It is only called Suchness, not called initial-original enlightenment. Therefore, in the Suchness realm, only the substance is revealed, not the aspects and functions.
Second, the commentary on initial enlightenment explains the beginning, etc., which is precisely to clarify initial enlightenment. Although the sentences are later, they trace its origin, which is originally due to original enlightenment. Because one is deluded about original enlightenment, there will be delusional thoughts. Delusional thoughts are non-enlightenment. Then, the previous statement that 'depending on the Tathagata-garbha (tathagatagarbha) there is the mind of birth and death', and the later statement that 'depending on enlightenment there is delusion', are like 'depending on a non-sleeping person there is a sleeping person'. The Treatise says that 'depending on non-enlightenment there is initial enlightenment', just as 'depending on a sleeping person there is an awakened person'. The commentary is divided into three parts. The first part is to separately explain the sentences. Original enlightenment, etc., the following says: 'Because there is the Dharma of Suchness, it can be cultivated.'
無明。以熏習故則令妄心厭生死苦樂求涅槃等。究竟同本者。下云。而實無有始覺之異。本來平等同一覺故。下文引證者。即隨染本覺中文。斯則本覺離染初凈。便名始覺。
此文下二通辨論意。此如好人成睡人。睡人成覺人。此顯展轉成立也。始覺同本下明展轉泯絕也。如覺人同好人。以同好人故。即無睡人。無睡人故即無覺人。無覺人故即無好人。無好人故平等。平等亦不可。言平等者。無始本異故。再言之者有二意。一則始覺與本覺平等。始即本故。本覺與不覺平等。不覺即本覺故。二即始本不覺竟無差別。本自平等。又差別平等亦復平等。離言者。欲言始覺體同本故。欲言本覺無所對故。欲言不覺體即覺故。言之不及。故云離言。以離言故無相可得。心行處滅故云絕慮。此即泯同真如門也。
是故下三總結示。圓融者。圓攝染凈。覺與不覺融歸一體。清虛無累故曰解然。迷覺中道一不住著。故名無奇。況有三身異者。以三身由始本所成。始本既不安立。豈有三身之殊。此揀權教定說三身差別。于中分為無為別及三常之異也。但隨下釋疑也。或曰下說不思議業相緣熏習鏡報身應身。又云。無明盡有不思議業。能現十方利益眾生。此豈非報化之用。何言無三身耶。故此釋之。但約機見有異名為報化之
【現代漢語翻譯】 現代漢語譯本： 『無明』（avidyā，無知）。由於受到熏習，導致妄心厭惡生死的痛苦和快樂，並尋求『涅槃』（nirvāṇa，解脫）等等。『究竟同本』的意思是，下文說：『而實際上沒有始覺和本覺的差異，本來就是平等同一的覺悟』。下文引證說，就是隨染本覺中的文字，意思是本覺離開了染污，最初清凈，就叫做『始覺』（śikṣā，初始的覺悟）。
下面的兩段文字是用來總括論述的意義。這就像好人變成睡著的人，睡著的人變成覺悟的人，這顯示了輾轉成立的關係。『始覺同本』下面說明了輾轉泯滅的關係。例如覺悟的人等同於好人，因為等同於好人，就沒有睡著的人；沒有睡著的人，就沒有覺悟的人；沒有覺悟的人，就沒有好人；沒有好人，就是平等。平等也是不可說的。說平等，是因為沒有起始的本來的差異。再次說明，有兩個意思：一是始覺與本覺平等，始覺就是本覺；本覺與不覺平等，不覺就是本覺。二是始覺、本覺、不覺，最終沒有差別，本來就是平等。而且差別和平等也是平等的。『離言』的意思是，想要說始覺的本體與本覺相同，想要說本覺沒有對立，想要說不覺的本體就是覺悟，言語無法表達，所以說是『離言』。因為離開了言語，就沒有相可以得到，心念的活動止息，所以說是『絕慮』。這就是泯同真如門。
因此，下面的三段文字是總結和開示。『圓融』的意思是，圓滿地包含染污和清凈，覺悟和不覺悟融合爲一體。清凈空虛沒有牽累，所以說是『解然』。在迷惑和覺悟的中道，不執著于任何一方，所以叫做『無奇』。更何況有三身（trikāya，佛的三種化身）的差異呢？因為三身是由始覺和本覺所成就的，始覺和本覺既然不能安立，哪裡會有三身的差別呢？這是爲了揀別權教所說的固定不變的三身差別，其中分為無為的差別和三常的差異。『但隨』下面是解釋疑問。或者有人說，下面說不可思議的業相緣熏習鏡報身應身，又說，無明滅盡有不可思議的業，能夠顯現十方利益眾生，這難道不是報身和應身的作用嗎？為什麼說沒有三身呢？所以這裡解釋說，只是根據眾生的根機所見而有差異，才稱為報身和應身。
【English Translation】 English version: 'Avidyā' (ignorance). Due to being influenced by conditioning, it causes the deluded mind to be weary of the suffering and joy of birth and death, and to seek 'Nirvāṇa' (liberation), etc. 'Ultimately the same origin' means that the following text says: 'But in reality, there is no difference between initial enlightenment and original enlightenment; originally, they are equally the same enlightenment.' The following text cites, that is, the text in the defiled original enlightenment, meaning that the original enlightenment, having left defilement and being initially pure, is called 'Śikṣā' (initial enlightenment).
The following two paragraphs are used to summarize the meaning of the discussion. This is like a good person becoming a sleeping person, and a sleeping person becoming an awakened person, which shows the relationship of mutual establishment. 'Initial enlightenment is the same origin' below explains the relationship of mutual annihilation. For example, an awakened person is the same as a good person, because being the same as a good person, there is no sleeping person; without a sleeping person, there is no awakened person; without an awakened person, there is no good person; without a good person, there is equality. Equality is also unspeakable. Saying equality is because there is no original difference from the beginning. To explain again, there are two meanings: one is that initial enlightenment is equal to original enlightenment, initial enlightenment is original enlightenment; original enlightenment is equal to non-enlightenment, non-enlightenment is original enlightenment. The second is that initial enlightenment, original enlightenment, and non-enlightenment ultimately have no difference, originally they are equal. Moreover, difference and equality are also equal. 'Beyond words' means wanting to say that the essence of initial enlightenment is the same as original enlightenment, wanting to say that original enlightenment has no opposition, wanting to say that the essence of non-enlightenment is enlightenment, words cannot express it, so it is said to be 'beyond words'. Because it is beyond words, there is no form to be obtained, the activity of the mind ceases, so it is said to be 'cessation of thought'. This is the gate of merging with Suchness.
Therefore, the following three paragraphs are a summary and exposition. 'Perfectly harmonious' means that it perfectly encompasses defilement and purity, enlightenment and non-enlightenment merge into one. Pure and empty without burden, so it is said to be 'liberated'. In the middle way of delusion and enlightenment, not clinging to any side, so it is called 'unremarkable'. Moreover, how can there be differences in the three bodies (trikāya, the three bodies of the Buddha)? Because the three bodies are accomplished by initial enlightenment and original enlightenment, since initial enlightenment and original enlightenment cannot be established, how can there be differences in the three bodies? This is to distinguish the fixed differences in the three bodies spoken of in the provisional teachings, which are divided into the difference of non-action and the difference of the three permanences. 'But according to' below is to explain doubts. Or someone says, below it says the inconceivable karma aspect, the conditioning mirror of dependent origination, the reward body, and the manifested body, and it also says that the exhaustion of ignorance has inconceivable karma, which can manifest the ten directions to benefit sentient beings, isn't this the function of the reward body and the manifested body? Why say there are no three bodies? So here it is explained that it is only according to the capacity and perception of sentient beings that there are differences, and thus they are called the reward body and the manifested body.
身。若約果海實無身說。下文即真如用大。文云。諸佛如來唯是法身智相之身。第一義諦無有世諦可見之法。但隨眾生見聞得益。故說為用。
科始覺者。亦可前略明始覺體。今廣明始覺相。后始不異本。即結相同體。初標因果。疏染心者。即六染心。性凈者。即如來藏。以污凈成染故。說凈為染源。故下文云。是心從本以來自性清凈。而有無明為無明所染。有其染心。粗相者。即轉現二相併六粗等。轉現亦是細中之粗。併爲粗相。生相即業相妄中最細者。以粗從細生故。說細為粗源。故下文云。粗中之細。細中之粗菩薩境界。細中細是佛境界。然心源之言疏中兩解。初解依士釋。次解依士持業二釋俱通。或可凈心即源持業釋。此解與疏初解。俱約所證之極。疏之次解約所斷之極。斯則心源二字通於真妄。覺之一字。即是始覺。始覺至於生相。生相足以斷除。始覺至於性凈。性凈足以冥合。故下文云。覺(始覺)心(性凈)初起(生相)心(冥合)無初相(斷除)以遠離微細念(上所斷者)故。得見心性心即常住(上注合者)名究竟覺(能所合已別立此名)始覺道圓者。道即因義至此位中因滿成果。無始本異名究竟覺。即佛地也。不了等者。有生相等之所隔故。金剛等者。金剛喻定無間已還。乃至一切異生。即
【現代漢語翻譯】 現代漢語譯本：身。如果從果海的角度來說，實際上並沒有『身』這種說法。下文即將真如作為『用』來闡述。經文中說：『諸佛如來只是法身智相之身，第一義諦中沒有世俗可見之法，只是爲了隨順眾生的見聞而讓他們得到利益，所以才說是用。』
科判始覺的部分。也可以先簡要說明始覺的本體，現在廣泛說明始覺的相狀，之後始覺與本覺沒有差異，就是總結相同本體。首先標明因果。疏文中說的『染心』，就是指六種染心。『性凈』，就是指如來藏。因為被污染和清凈成就了染污，所以說清凈是染污的根源。因此下文說：『此心從本來就是自性清凈的，但因為有了無明，被無明所染，所以有了染心。』粗相，就是指轉相和現相，以及六種粗相等等。轉相和現相也是細微中的粗顯。都屬於粗相。生相，就是業相，是妄念中最細微的。因為粗顯是從細微產生的，所以說細微是粗顯的根源。因此下文說：『粗中的細，細中的粗，是菩薩的境界。細中的細，是佛的境界。』然而，『心源』這個詞在疏文中有兩種解釋。第一種解釋是依士釋，第二種解釋是依士持業兩種解釋都通用。或者可以說，凈心就是源，是持業釋。這種解釋與疏文的第一種解釋，都是從所證的極點來說的。疏文的第二種解釋是從所斷的極點來說的。這樣看來，『心源』二字既可以指真，也可以指妄。『覺』這個字，就是指始覺。始覺到達生相，生相足以斷除。始覺到達性凈，性凈足以冥合。所以下文說：『覺（始覺）心（性凈）初起（生相）心（冥合）無初相（斷除），因為遠離了微細的念頭（上面所斷除的），所以能夠見到心性，心性就是常住的（上面所冥合的），這叫做究竟覺（能所合一后，另外立了這個名稱）。』始覺道圓滿，『道』就是因的意思，到了這個位次，因圓滿成果。無始本覺和始覺沒有差異，名稱是究竟覺，也就是佛地。『不了』等等，是因為有生相等所隔斷的緣故。『金剛』等等，金剛喻定無間之後，乃至一切異生，就是……
【English Translation】 English version: Body. If speaking from the perspective of the Fruit Ocean, there is actually no such thing as a 'body'. The following text will use True Thusness as 'function' to explain. The scripture says: 'All Buddhas and Tathagatas are merely the Dharma Body and Wisdom Aspect Body. In the First Principle Truth, there is no worldly visible Dharma. It is only to accord with the hearing and seeing of sentient beings so that they may obtain benefit, therefore it is said to be function.'
The section that judges Initial Enlightenment. It is also possible to first briefly explain the substance of Initial Enlightenment, and now extensively explain the characteristics of Initial Enlightenment. Afterwards, Initial Enlightenment is not different from Original Enlightenment, which is to conclude the same substance. First, mark the cause and effect. The 'defiled mind' mentioned in the commentary refers to the six defiled minds. 'Self-nature purity' refers to the Tathagata-garbha (Tathagata womb). Because being defiled and pure accomplishes defilement, it is said that purity is the source of defilement. Therefore, the following text says: 'This mind is originally pure in its self-nature, but because of ignorance, it is defiled by ignorance, so it has a defiled mind.' The coarse aspect refers to the turning aspect and the appearing aspect, as well as the six coarse aspects, etc. The turning aspect and the appearing aspect are also coarse among the subtle. All belong to the coarse aspect. The arising aspect is the karma aspect, which is the most subtle among delusions. Because the coarse arises from the subtle, it is said that the subtle is the source of the coarse. Therefore, the following text says: 'The subtle within the coarse, the coarse within the subtle, is the realm of Bodhisattvas. The subtle within the subtle is the realm of Buddhas.' However, the term 'source of mind' has two explanations in the commentary. The first explanation is based on the agent-based explanation, and the second explanation is based on both the agent-based and the possessive-objective explanations. Or it can be said that pure mind is the source, which is a possessive-objective explanation. This explanation, like the first explanation in the commentary, is from the perspective of the extreme of what is realized. The second explanation in the commentary is from the perspective of the extreme of what is severed. In this way, the two words 'source of mind' can refer to both truth and delusion. The word 'enlightenment' refers to Initial Enlightenment. Initial Enlightenment reaches the arising aspect, and the arising aspect is sufficient to sever. Initial Enlightenment reaches self-nature purity, and self-nature purity is sufficient to merge. Therefore, the following text says: 'Enlightenment (Initial Enlightenment) mind (self-nature purity) initially arises (arising aspect) mind (merging) has no initial aspect (severing), because it is far from subtle thoughts (what is severed above), therefore one can see the mind-nature, and the mind-nature is permanent (what is merged above), this is called Ultimate Enlightenment (after the subject and object are merged, this name is separately established).' The path of Initial Enlightenment is complete, 'path' means cause, and at this position, the cause is complete and the fruit is achieved. There is no difference between beginningless Original Enlightenment and Initial Enlightenment, and the name is Ultimate Enlightenment, which is the Buddha-ground. 'Not understanding' etc., is because of being separated by the arising aspect etc. 'Vajra' etc., after the Vajra-like Samadhi (Vajra Samadhi) without interval, up to all ordinary beings, is...
下文隨分相似及不覺等是也。斯則究竟是果。非究竟是因也。
疏前三者。則滅異住。覺此三相已還名不究竟。后一則生相。此一相盡故名究竟。此約反流故生相居后。若約順流則滅相為后。
科顯四位者。此同圓覺凡賢聖果之四。或開為五位。即資糧加行通達修習究竟也。或合為三。謂信行凈心究竟也。廣即五十二位。疏三。初總敘意文七。今初略標大意。粗則滅相。細則生相。中間相望互通粗。細寄顯等者。寄託四種塵勞相上。顯明始覺功力分齊。是則約所覺之粗細。辨能覺之淺深也。
然此下二料揀四相。意顯真心隨無明熏。從細至粗從惑至業。寄此惑業之上。說為四義。乃是一期之四相也。非約等者。剎那之中雖具四相。非今所辨故乃揀之。
今以下。三正釋本義二。初標列如文。
二釋文二。初總三。初總敘起妄二。初正敘原者。鞠窮之義。夫語辭也。謂窮此四相之由。本因迷心所成也。或二字俱是發語之端。心性下敘所迷心體。即真如門。如前文云。所謂心性不生不滅。乃至離心緣相等。而有下明迷成生滅。即生滅門。如前云依如來藏故。有生滅心等。
經云下。二引證。初則涅槃。如前所引。又經即法身不增不減經。彼云。即此法身為過於恒河沙。無邊煩惱所纏
【現代漢語翻譯】 現代漢語譯本： 下文所說的隨分相似和不覺等，都屬於這種情況。這樣說來，究竟就是果位，非究竟就是因位。 疏解中前三種相，是滅異住。覺悟這三種相，還不能稱為究竟。后一種相是生相，這一相斷盡了，才稱為究竟。這是從反流的角度來說，所以生相在最後。如果從順流的角度來說，滅相就在最後。 科判顯示四種位次，這和《圓覺經》中凡夫、賢人、聖人、果位的四種位次相同。或者展開為五位，即資糧位、加行位、通達位、修習位、究竟位。或者合為三位，即信位、行位、凈心位、究竟位。廣說就是五十二位。疏解分為三部分。首先總述意文七段，現在是最初略標大意。粗顯的是滅相，細微的是生相。中間的相望互通粗細。寄顯等的意思是，寄託在四種塵勞相上，顯明始覺的功力分齊。這就是從所覺的粗細，來辨別能覺的深淺。 然而，下面兩段料揀四相，意思是顯明真心隨著無明熏習，從細到粗，從迷惑到造業，寄託在這迷惑和業力之上，說為四種意義，乃是一期之四相。非約等的意思是，剎那之中雖然具足四相，但不是現在所辨析的，所以要揀別開來。 現在以下，是正式解釋本義，分為兩部分。首先標列如經文。 第二部分是解釋經文，分為三部分。首先總說，分為兩部分。首先正式敘述本源，鞠是窮盡的意思。夫是語辭。意思是窮盡這四相的由來，根本原因是迷失了心性所造成的。或者『夫』和『語』兩個字都是發語的詞頭。心性以下敘述所迷的心體，即真如門，如前面的經文所說：『所謂心性不生不滅，乃至離心緣相等。』而有以下說明迷而成為生滅，即生滅門，如前面所說：『依如來藏故，有生滅心等。』 經文說以下，是第二部分引證。首先是《涅槃經》，如前面所引用的。又經即《法身不增不減經》。經中說：『即此法身被過於恒河沙數，無邊煩惱所纏縛。』
【English Translation】 English version: The following, such as 'approximate resemblance' (suí fèn xiāng sì) and 'unawareness' (bù jué), belong to this category. Therefore, 'ultimate' (jiū jìng) is the result, and 'non-ultimate' (fēi jiū jìng) is the cause. Among the previous three aspects in the commentary, there are 'cessation' (miè), 'difference' (yì), and 'abiding' (zhù). Awakening to these three aspects is not yet called 'ultimate'. The last aspect is 'arising' (shēng). Only when this aspect is exhausted is it called 'ultimate'. This is from the perspective of reversing the flow, so the 'arising' aspect is last. If from the perspective of following the flow, the 'cessation' aspect would be last. The classification reveals four positions, which are the same as the four positions of ordinary beings, virtuous beings, sages, and fruition in the Yuanjue Sutra (Yuánjué Jīng). Or they can be expanded into five positions: the position of accumulation (zī liáng), the position of application (jiā xíng), the position of penetration (tōng dá), the position of cultivation (xiū xí), and the ultimate position (jiū jìng). Or they can be combined into three positions: the position of faith (xìn), the position of practice (xíng), the position of pure mind (jìng xīn), and the ultimate position (jiū jìng). Broadly speaking, there are fifty-two positions. The commentary is divided into three parts. First, a general introduction of the meaning in seven sections. Now, it is the initial brief indication of the main idea. The coarse aspect is the 'cessation' aspect, and the subtle aspect is the 'arising' aspect. The intermediate aspects mutually communicate coarseness and subtlety. 'Relying on manifestation, etc.' means relying on the four aspects of defilement (chén láo xiāng) to manifest the demarcation of the power of initial awakening. This is to distinguish the depth of the ability to awaken based on the coarseness and subtlety of what is awakened. However, the following two sections select the four aspects, meaning to reveal that the true mind, following the influence of ignorance (wú míng), goes from subtle to coarse, from delusion to karma. Relying on this delusion and karma, it is spoken of as four meanings, which are the four aspects of a period. 'Not about, etc.' means that although the four aspects are complete in a moment, they are not what is being analyzed now, so they must be distinguished. From 'now' onwards, it is the formal explanation of the original meaning, divided into two parts. First, listing as in the text. The second part is the explanation of the text, divided into three parts. First, a general statement, divided into two parts. First, a formal narration of the origin. 'Jū' means to exhaust. 'Fū' is a verbal particle. It means to exhaust the origin of these four aspects, the fundamental cause of which is the delusion of the mind. Or the two characters 'fū' and 'yǔ' are both initial particles. 'Mind-nature' (xīn xìng) below narrates the mind-essence that is deluded, which is the True Thusness (zhēn rú) gate, as the previous text says: 'So-called mind-nature is neither arising nor ceasing, and even apart from mind conditions, etc.' 'And having' (ér yǒu) below explains delusion becoming arising and ceasing, which is the arising and ceasing (shēng miè) gate, as previously said: 'Relying on the Tathagatagarbha (Rúláizàng), therefore, there is arising and ceasing mind, etc.' The sutra says below is the second part, citing evidence. First is the Nirvana Sutra (Nièpán Jīng), as quoted earlier. Also, the sutra is the Tathagatagarbha Sutra (Fǎshēn Bù Zēng Bù Jiǎn Jīng). It says: 'This Dharmakaya (Fǎshēn) is bound by afflictions as numerous as the sands of the Ganges River.'
從無始世來。隨順世間波浪。漂流往來生死。名為眾生。今疏略引大概。此下下即隨染本覺中文。
今就下。二總配四相如文。
佛性下。三引論釋成。彼論所說一一有為。莫不皆為四相所遷。以證今論一期四相。
二別下二。初略配下文。約位等者。即將此覺四相位。對下六染文。即知此四別分各成多少不等。如下文云。一者執相應染。依二乘解脫及信相應地遠離。即是此文如二乘觀智初發意菩薩等。覺于念異念無異相等。下文具云。二者不斷相應染。依信相應地。修學方便。漸漸能捨得凈心地。究竟離故。乃至五者能見心不相應染。依心自在地能離故。此上四染即是此文云。如法身菩薩覺于念住。念無住相等。又下文云。六者根本業不相應染。依菩薩盡地。得入如來地。能離故。即是此文如菩薩地盡。滿足方便一念相應。覺心初起心無初相等也。以此對彼足見四相別分之義。但以彼約凈智翻染。一向就煩惱道說。故不說于滅相。今文約覺起始終。具論故總明四相也。準海東疏配。生相有三。三細也。住相四。即七識四惑。異相六。即根本六煩惱滅相有七。即身三。口四。然彼所說法體即同。但開合有異。今疏即就當論所辨。以要順宗故。無以棄近而就遠也。
生相下。二廣釋四。今初業
【現代漢語翻譯】 現代漢語譯本：從無始以來，眾生隨順世間的波浪，漂流往來於生死之中，因此被稱為『眾生』。現在我簡略地引述一個大概的情況。以下的內容，是隨著染污的本覺而產生的。 現在就『下』字開始，第二部分是總括地配合四相，就像經文所說的那樣。 『佛性下』，第三部分是引用論典來解釋和證明。彼論所說的一切有為法，沒有不是被四相所遷變的，以此來證明今論所說的一期四相。 第二部分是分別說明，分為兩部分。第一部分是簡略地配合下文。『約位等者』，就是將覺的四種位相對照下面的六種染污。由此可知，這四種分別各有不同。如下文所說：『一者執相應染』，依據二乘（聲聞乘和緣覺乘）的解脫以及信相應地遠離。這正是本文所說的，如二乘的觀智，初發意的菩薩等，覺悟到唸的異和唸的無異等等。下文會詳細說明。『二者不斷相應染』，依據信相應地，修學方便，漸漸能夠捨棄而得到清凈心地，最終遠離。乃至『五者能見心不相應染』，依據心自在地能夠遠離。以上四種染污就是本文所說的，如法身菩薩覺悟到念住、念無住等等。又下文說：『六者根本業不相應染』，依據菩薩盡地，得以進入如來地，能夠遠離。』這正是本文所說的，如菩薩地盡，滿足方便，一念相應，覺悟到心初起、心無初等等。以此對照，足以看出四相分別的意義。但是，彼論是從清凈智慧來翻轉染污，一向就煩惱道來說，所以沒有說到滅相。今文是從覺悟的起始到終結，全面論述，所以總括地說明四相。按照海東疏的配合，生相有三種，是三細；住相有四種，是七識的四惑；異相有六種，是根本六煩惱；滅相有七種，是身三、口四。然而，彼論所說的法體是相同的，只是開合有所不同。今疏就按照當論所辨明的，因為要順應宗義，所以沒有捨棄近的而選取遠的。 『生相下』，第二部分是廣泛地解釋四相。現在先解釋生相。
【English Translation】 English version: From beginningless time, sentient beings, following the waves of the world, drift back and forth in birth and death, and are therefore called 'sentient beings'. Now I will briefly introduce a general overview. The following content arises along with the defiled original enlightenment. Now, starting with the word 'below', the second part is a general matching of the four characteristics, just as the text says. 『Buddha-nature below』, the third part is to cite treatises to explain and prove. Everything conditioned mentioned in that treatise is invariably changed by the four characteristics, in order to prove the one period of four characteristics mentioned in this treatise. The second part is a separate explanation, divided into two parts. The first part is a brief matching of the following text. 『Referring to positions, etc.』, is to compare the four positions of enlightenment with the six defilements below. From this, it can be known that these four distinctions each have different amounts. As the following text says: 『First, attachment-corresponding defilement』, based on the liberation of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the Faith-Corresponding Ground, is far away. This is exactly what this text says, such as the wisdom of the Two Vehicles, the Bodhisattvas who initially generate intention, etc., realizing the difference of thought and the non-difference of thought, etc. The following text will explain in detail. 『Second, unceasing corresponding defilement』, based on the Faith-Corresponding Ground, learning skillful means, gradually able to abandon and obtain a pure mind-ground, and ultimately depart. And even 『Fifth, able to see mind non-corresponding defilement』, based on the Mind-Free Ground, is able to depart. The above four defilements are what this text says, such as the Dharmakāya Bodhisattvas realizing the abiding of thought, the non-abiding of thought, etc. Also, the following text says: 『Sixth, fundamental karma non-corresponding defilement』, based on the Bodhisattva Exhaustion Ground, is able to enter the Tathāgata Ground, and is able to depart.』 This is exactly what this text says, such as the Bodhisattva Ground Exhaustion, fulfilling skillful means, one thought corresponding, realizing the initial arising of mind, the non-initial of mind, etc. By comparing these, it is sufficient to see the meaning of the four characteristics separately. However, that treatise reverses defilement from pure wisdom, and always speaks from the path of afflictions, so it does not speak of the cessation characteristic. This text discusses comprehensively from the beginning to the end of enlightenment, so it generally explains the four characteristics. According to the matching of the Haedong Commentary, the arising characteristic has three types, which are the three subtle aspects; the abiding characteristic has four types, which are the four delusions of the seven consciousnesses; the changing characteristic has six types, which are the six fundamental afflictions; the ceasing characteristic has seven types, which are the three of body and the four of speech. However, the Dharma body spoken of in that treatise is the same, but the opening and closing are different. This commentary is based on what is distinguished in this treatise, because it is necessary to follow the doctrine, so it does not abandon the near and choose the far. 『Arising characteristic below』, the second part is to widely explain the four characteristics. Now, first explain the arising characteristic.
相者。標名。謂由下釋相。以無明下結成。表此先無故名生相。甚深下別嘆。下文下引證。即生滅因緣中文。即下文下類攝。初一即業相。后一即根本業不相應染。第一即業識。此等下都結。但以所說為門不同。而法體是一。故皆攝之。為門不同者。九相是明不覺。五意六染是明生滅因緣。但五意是生因緣。六染是滅因緣也。由義異故。名字不同。及說處亦別以體同故。故通攝也。下諸段標釋結攝例此。
住相下。二住相。此二等者。已上三細是三不相應心。屬於本識。此二並在等者。此是粗中之細屬於事識。無明等者。結成也。確然不改。故名堅住。后二即轉相現相。初二即智相相續相。后四即轉識現識智識相續識。中四即能見心不相應染。所現色不相應染。分別智相應染。不斷相應染。
言異下。三異相。此在等者。此二是粗中之粗。屬於事識。無明等者。惑妄粗顯能發身口貪瞋等別。故名異相。下文下類攝。中二者。即執取計名字相。初一者。執相應染。以合二相為一染故。意識即意之識。
言滅下。四滅相。滅前異心者。謂惑至此終極入于業道也。如小乘滅相滅現在心。令入過去。以無明等者。從微至著起惑造業。業因既成心招來果。一期事畢。故名周盡。以周盡故。故言滅相。非謂從此
【現代漢語翻譯】 現代漢語譯本： 『相者』（Xiangzhe，指相），是標立名稱。『謂由下釋相』（Wei you xia shi xiang），意思是說從下文解釋『相』。『以無明下結成』（Yi wuming xia jiecheng），指由無明（wuming，ignorance）等結成。『表此先無故名生相』（Biao ci xian wu gu ming sheng xiang），表明此相先前沒有，所以叫做生相（sheng xiang，arising phase）。『甚深下別嘆』（Shen shen xia bie tan），指下文分別讚歎。『下文下引證』（Xia wen xia yin zheng），指下文引用證明。『即生滅因緣中文』（Ji sheng mie yinyuan zhong wen），即是生滅因緣（sheng mie yinyuan，the conditions of arising and ceasing）中的文字。『即下文下類攝』（Ji xia wen xia lei she），即下文歸類攝取。最初一個即是業相（ye xiang，karma phase），后一個即是根本業不相應染（genben ye bu xiangying ran，fundamental karma non-corresponding defilement）。第一個即是業識（ye shi，karma consciousness）。『此等下都結』（Ci deng xia dou jie），這些都總結了。只是因為所說的側重點不同，而法的本體是一樣的，所以都包含在內。側重點不同是指，九相（jiu xiang，nine phases）是說明不覺（bujue，non-awakening），五意六染（wu yi liu ran，five mental activities and six defilements）是說明生滅因緣。但五意是生的因緣，六染是滅的因緣。因為意義不同，所以名字不同，以及所說之處也不同，但因為本體相同，所以可以統統包含。 下文各段的標立、解釋、總結、包含，都依此為例。
『住相下』（Zhu xiang xia），第二是住相（zhu xiang，dwelling phase）。『此二等者』（Ci er deng zhe），以上的三細（san xi，three subtle aspects）是不相應心（buxiangying xin，non-corresponding mind），屬於本識（ben shi，fundamental consciousness）。『此二並在等者』（Ci er bing zai deng zhe），這兩個都在等之中，這是粗中之細，屬於事識（shi shi，active consciousness）。『無明等者』（Wuming deng zhe），是結成。確然不改，所以叫做堅住（jian zhu，firm dwelling）。后兩個即是轉相（zhuan xiang，turning phase）和現相（xian xiang，appearing phase）。最初兩個即是智相（zhi xiang，wisdom phase）和相續相（xiangxu xiang，continuing phase）。后四個即是轉識（zhuan shi，turning consciousness）、現識（xian shi，appearing consciousness）、智識（zhi shi，wisdom consciousness）和相續識（xiangxu shi，continuing consciousness）。中間四個即是能見心不相應染（neng jian xin bu xiangying ran，the defilement of the seeing mind not corresponding）、所現色不相應染（suo xian se bu xiangying ran，the defilement of the appearing form not corresponding）、分別智相應染（fenbie zhi xiangying ran，the defilement of discriminating wisdom corresponding）、不斷相應染（buduan xiangying ran，the defilement of unceasing correspondence）。
『言異下』（Yan yi xia），第三是異相（yi xiang，differentiation phase）。『此在等者』（Ci zai deng zhe），這兩個是粗中之粗，屬於事識。『無明等者』（Wuming deng zhe），是迷惑妄想粗顯，能引發身口貪嗔等差別，所以叫做異相。『下文下類攝』（Xia wen xia lei she），下文歸類攝取。中間兩個，即是執取相（zhiqu xiang，grasping phase）和計名字相（ji mingzi xiang，name-calculating phase）。最初一個，是執相應染（zhi xiangying ran，grasping corresponding defilement），因為合併兩個相為一個染。意識（yishi，mind consciousness）即是意之識。
『言滅下』（Yan mie xia），第四是滅相（mie xiang，extinction phase）。『滅前異心者』（Mie qian yi xin zhe），指迷惑到此終結，進入業道（ye dao，path of karma）。如小乘（xiaocheng，Hinayana）的滅相，滅現在心，令入過去。『以無明等者』（Yi wuming deng zhe），是從微小到執著，生起迷惑造作惡業。業因既然已經形成，心招來果報。一期事情完畢，所以叫做周盡（zhou jin，complete）。因為周盡，所以叫做滅相，並非說從此。
【English Translation】 English version: 'Xiangzhe' (相者, phase) is the establishment of a name. 'Wei you xia shi xiang' (謂由下釋相) means explaining 'phase' from the following text. 'Yi wuming xia jiecheng' (以無明下結成) refers to being formed by ignorance (wuming, 無明). 'Biao ci xian wu gu ming sheng xiang' (表此先無故名生相) indicates that this phase did not exist before, so it is called the arising phase (sheng xiang, 生相). 'Shen shen xia bie tan' (甚深下別嘆) refers to praising separately in the following text. 'Xia wen xia yin zheng' (下文下引證) refers to citing evidence in the following text. 'Ji sheng mie yinyuan zhong wen' (即生滅因緣中文) is the text in the conditions of arising and ceasing (sheng mie yinyuan, 生滅因緣). 'Ji xia wen xia lei she' (即下文下類攝) means that the following text is categorized and included. The first one is the karma phase (ye xiang, 業相), and the second one is the fundamental karma non-corresponding defilement (genben ye bu xiangying ran, 根本業不相應染). The first one is the karma consciousness (ye shi, 業識). 'Ci deng xia dou jie' (此等下都結) means that these are all summarized. It's just that the focus of what is said is different, but the essence of the Dharma is the same, so they are all included. The different focus means that the nine phases (jiu xiang, 九相) explain non-awakening (bujue, 不覺), and the five mental activities and six defilements (wu yi liu ran, 五意六染) explain the conditions of arising and ceasing. But the five mental activities are the conditions of arising, and the six defilements are the conditions of ceasing. Because the meanings are different, the names are different, and the places where they are said are also different, but because the essence is the same, they can all be included. The establishment, explanation, summary, and inclusion of each paragraph in the following text follow this example.
'Zhu xiang xia' (住相下), the second is the dwelling phase (zhu xiang, 住相). 'Ci er deng zhe' (此二等者), the above three subtle aspects (san xi, 三細) are non-corresponding mind (buxiangying xin, 不相應心), belonging to the fundamental consciousness (ben shi, 本識). 'Ci er bing zai deng zhe' (此二並在等者), these two are both in the etcetera, this is the subtle within the coarse, belonging to the active consciousness (shi shi, 事識). 'Wuming deng zhe' (無明等者) is formation. Certainly unchangeable, so it is called firm dwelling (jian zhu, 堅住). The latter two are the turning phase (zhuan xiang, 轉相) and the appearing phase (xian xiang, 現相). The first two are the wisdom phase (zhi xiang, 智相) and the continuing phase (xiangxu xiang, 相續相). The latter four are the turning consciousness (zhuan shi, 轉識), the appearing consciousness (xian shi, 現識), the wisdom consciousness (zhi shi, 智識), and the continuing consciousness (xiangxu shi, 相續識). The middle four are the defilement of the seeing mind not corresponding (neng jian xin bu xiangying ran, 能見心不相應染), the defilement of the appearing form not corresponding (suo xian se bu xiangying ran, 所現色不相應染), the defilement of discriminating wisdom corresponding (fenbie zhi xiangying ran, 分別智相應染), and the defilement of unceasing correspondence (buduan xiangying ran, 不斷相應染).
'Yan yi xia' (言異下), the third is the differentiation phase (yi xiang, 異相). 'Ci zai deng zhe' (此在等者), these two are the coarse within the coarse, belonging to the active consciousness. 'Wuming deng zhe' (無明等者) is the coarse manifestation of delusion and imagination, which can cause differences such as greed, anger, etc. in body and speech, so it is called the differentiation phase. 'Xia wen xia lei she' (下文下類攝), the following text is categorized and included. The middle two are the grasping phase (zhiqu xiang, 執取相) and the name-calculating phase (ji mingzi xiang, 計名字相). The first one is the grasping corresponding defilement (zhi xiangying ran, 執相應染), because it combines two phases into one defilement. Mind consciousness (yishi, 意識) is the consciousness of the mind.
'Yan mie xia' (言滅下), the fourth is the extinction phase (mie xiang, 滅相). 'Mie qian yi xin zhe' (滅前異心者) refers to the end of delusion here, entering the path of karma (ye dao, 業道). Like the extinction phase of Hinayana (xiaocheng, 小乘), extinguishing the present mind and causing it to enter the past. 'Yi wuming deng zhe' (以無明等者) is from the subtle to the attachment, giving rise to delusion and creating evil karma. Since the karmic cause has been formed, the mind attracts the karmic result. When the period of time is over, it is called complete (zhou jin, 周盡). Because it is complete, it is called the extinction phase, not that from here.
不起煩惱。如人謀事緣備事遂。名為周盡。以果下。或問曰。生等四相。於九相中已攝前八。何故不攝業系苦相耶。故此釋之。意云。因則未造者不造。已造者轉滅。即有可斷之義。若至果報已當受處。即不可斷。如已至地獄。必當須受也。故佛令知苦斷集不令斷苦。是斯意也。故今文中廢置不說。言第六者。即六粗之最後也。
是故下四總結前說。唯一夢心喻也。如有一人(真如)忽然睡著(無明)作夢(業相)見(轉相)種種事(現相)起心分別(智相)唸唸無間(相續)于其違順深生取著(執取)為善為惡是親是疏(計名)于善於親則種種惠利。于惡于疏則種種陵損(起業)或有報恩受樂。或遭報怨受苦(業系苦相)忽然覺來上事都遣。當知此事唯一夢心。皆因等者法也。九相之興皆依此力。如依于睡有諸夢事。經云下引證。即勝鬘經也。彼云。世尊如是無明住地力。于有愛數四住地。無明住地其力最大。大論云。譬如大地有勝力故。持四重擔。故名住地。一大海。二諸山。三草木。四眾生。無明亦爾。於五住地中此最難除。故知力大。下文則九相末都結之文。
雖復下五據理融攝。先縱牃前文。謂細不是粗。惑不是業。法執非我執。本識非事識。前位異后位。故云階降。然其下攝彼粗細差別。以
【現代漢語翻譯】 現代漢語譯本：不起煩惱，就像有人謀劃事情，因為準備充分而事情成功，這叫做周全完備。以結果來判斷。或者有人問：『生』（生）、『老』（老）、『病』（病）、『死』（死）這四相，在九相中已經包含了前面的八相，為什麼不包含『業系苦相』（因業力而受苦的相）呢？』所以這裡解釋說，意思是，在因的階段，未造的惡業可以阻止不造，已造的惡業可以使其轉化消滅，這樣就有可以斷除的意義。如果到了果報階段，已經到了應當承受果報的地方，那就不可斷除了，就像已經到了地獄，必定要承受苦難。所以佛陀教導我們『知苦斷集』（瞭解苦的根源，斷除產生苦的原因），而不是教導我們斷除苦果，就是這個意思。因此，現在的經文中省略不提。所說的第六相，就是六粗相的最後階段。
所以，下面的四句總結前面的說法，只是用一個夢境來比喻。比如有一個人（真如），忽然睡著了（無明），做夢（業相），見到（轉相）種種事情（現相），生起心來分別（智相），唸唸之間沒有間斷（相續），對於順境和逆境深深地產生執著（執取），分辨什麼是善什麼是惡，什麼是親近什麼是疏遠（計名），對於善和親近的就想方設法給予恩惠和利益，對於惡和疏遠的就想方設法進行侵犯和損害（起業），或者有報恩而享受快樂，或者有遭受報怨而承受痛苦（業系苦相），忽然醒來，夢中的事情全都消失了。應當知道這件事只是一個夢境，都是因為『等』（平等）的法性。九相的興起都是依靠這種力量，就像依靠睡眠才有各種夢境。經中說，下面引用經文來證明，就是《勝鬘經》。經中說：『世尊，像這樣的無明住地力（無明的根本力量），對於有愛數四住地（四種與愛慾相關的煩惱），無明住地的力量是最大的。』《大智度論》說：『譬如大地有強大的力量，能夠承載四大重擔，所以叫做住地。這四大重擔是：一大海，二諸山，三草木，四眾生。』無明也是這樣，在五住地（五種煩惱的根本）中，無明是最難去除的，所以知道它的力量最大。下面的文字是對九相的最後總結。
雖然下面的五句根據道理進行融合攝取。先縱容前面的說法，認為細微的不是粗大的，迷惑不是行業，法執不是我執，本識不是事識，前面的階段不同於後面的階段，所以說是階梯下降。然而，下面攝取那些粗細的差別，用...
【English Translation】 English version: Not arising afflictions is like a person planning something, and the matter succeeds because of thorough preparation. This is called complete and exhaustive. It is judged by the result. Or someone asks: 'Birth' (生), 'aging' (老), 'sickness' (病), 'death' (死), these four characteristics, in the nine characteristics, have already included the previous eight. Why don't they include 'karma-bound suffering' (業系苦相)?' Therefore, this explains that, in the stage of cause, uncreated evil karma can be prevented from being created, and created evil karma can be transformed and eliminated, so there is a meaning of being able to be cut off. If it reaches the stage of retribution, and it has reached the place where retribution should be received, then it cannot be cut off. It's like already being in hell, you must endure suffering. Therefore, the Buddha teaches us 'know suffering and cut off accumulation' (知苦斷集), not teaching us to cut off suffering, that is the meaning. Therefore, it is omitted in the current scripture. The sixth characteristic mentioned is the last stage of the six coarse characteristics.
Therefore, the following four sentences summarize the previous statements, only using a dream as a metaphor. For example, there is a person (Tathata 真如), suddenly falls asleep (Avidya 無明), has a dream (Karma-aspect 業相), sees (Transformation-aspect 轉相) various things (Appearance-aspect 現相), arises mind to discriminate (Intellect-aspect 智相), thoughts without interruption (Continuity 相續), deeply attached to favorable and unfavorable circumstances (Grasping 執取), distinguishes what is good and what is evil, what is close and what is distant (Naming 計名), for good and close ones, try to give favor and benefit, for evil and distant ones, try to invade and damage (Arising Karma 起業), or there is repaying kindness and enjoying happiness, or there is suffering retribution and enduring pain (Karma-bound suffering 業系苦相), suddenly wakes up, the things in the dream all disappear. It should be known that this matter is just a dream, all because of the nature of 'equality' (等). The rise of the nine aspects all rely on this power, just like relying on sleep to have various dreams. The scripture says, the following quotes the scripture to prove, that is the Śrīmālādevī Siṃhanāda Sūtra (勝鬘經). The scripture says: 'World Honored One, like this power of the ground of ignorance (無明住地), for the four grounds related to love and desire (有愛數四住地), the power of the ground of ignorance is the greatest.' The Mahāprajñāpāramitāśāstra (大智度論) says: 'For example, the earth has great power, it can bear four great burdens, so it is called the ground. These four great burdens are: the great ocean, the mountains, the plants and trees, and the sentient beings.' Ignorance is also like this, among the five grounds (五住地), ignorance is the most difficult to remove, so we know its power is the greatest. The following text is the final summary of the nine aspects.
Although the following five sentences integrate and incorporate according to reason. First, indulge the previous statement, thinking that the subtle is not the coarse, delusion is not karma, attachment to dharma is not attachment to self, fundamental consciousness is not consciousness of affairs, the previous stage is different from the later stage, so it is said to be a descending ladder. However, the following captures those differences between coarse and subtle, using...
為一念。所言一念有兩意。一則但是一無明之念。二則一剎那之念。且如一人忽逢一怨。便行殺害(業起)如以為張人王人(計名)定言於我有怨(執取)噁心無間(相續)分別是怨非親(智相)彼為所見(現相)已為能見(轉相)心念起動(業相)即於一念之中八相具足。然於二義中正唯前義。亦可一念者即一心也。故下文云。一念相應。即無念之一念也。謂粗下出所以。或問曰。既有粗細前後等差。何得說為一念。故此釋也。謂雖有粗細等差。而是一心而作。豈有心在滅相。而生相中無心。若言無者。生何所依。亦不可分此一心以應四相。既心不可分。復無前後。如何四相得有前後耶。如人是一夢種種事夢事。雖多即無前後。故說下引證。即始覺末文。正云。而實無有始覺之異。以四相俱時而有皆無自立。本來平等同一覺故。
然未下六決通伏難。或難云。既四相同時。何故覺者有其前後。故此釋之。達心源下以了四相同依心者。方得俱時而知也。如人夢中說夢。漸漸而知。或至覺來方可並悟。斯乃得失在人。不應疑法。經云下引證。始者下轉釋所引。並可知。
既因下七結成始覺二。初順流釋所覺。所覺即不覺也。種種夢念即煩惱障。轉至滅相即業障。長眠下即報障。既三障所覆。殊不覺知。無始
【現代漢語翻譯】 現代漢語譯本：所謂『一念』，有兩種含義。一是僅僅指一個無明的念頭，二是極短時間的一個念頭（剎那）。比如，一個人忽然遇到一個仇人，便要殺害他（業的生起），如果認為那是張三或者王五（計度名相），認定說這個人與我有仇（執取），惡念沒有間斷（相續），分別他是仇人而不是親人（智相），那個人是被看見的（現相），自己是能看見的（轉相），心念開始活動（業相），就在這一念之中，八個『相』全部具備了。然而在這兩種含義中，真正指的是前一種。也可以說，『一念』就是『一心』。所以下文說，『一念相應』，就是『無念』的『一念』。這是爲了說明粗顯的念頭產生的原因。或者有人問，既然有粗細、前後等差別，怎麼能說是一個『一念』呢？所以這裡解釋說，雖然有粗細等差別，但都是一個『心』所產生的。難道會有『心』在滅相中，而在生相中沒有『心』嗎？如果說沒有，那麼『生』又依靠什麼呢？也不可以將這一個『心』分割開來以對應四個『相』。既然『心』不可分割，又沒有前後，那麼四個『相』怎麼會有前後呢？就像一個人做夢，夢中出現各種各樣的事情，夢中的事情雖然很多，但沒有前後順序。所以下面引用經文來證明，就是《始覺末文》，其中明確地說：『而實際上沒有始覺的差異』，因為四個『相』同時存在，都沒有獨立性，本來平等，都是同一個覺悟。 然而，下面用六個『決』來貫通並降伏疑問。或者有人疑問說，既然四個『相』是同時存在的，為什麼覺悟會有先後呢？所以這裡解釋說，通達心源，瞭解四個『相』都依賴於『心』的人，才能同時知道它們。就像人在夢中說夢，漸漸地才知道，或者等到醒來才能一起領悟。這實在是得失在於個人，不應該懷疑佛法。『經云』下面引用經文來證明，『始者』下面轉而解釋所引用的經文，都可以理解。 既然因為下面用七個部分來總結始覺的兩種含義。首先，順著流向來解釋所覺悟的內容。所覺悟的就是不覺悟。各種各樣的夢念就是煩惱障，轉到滅相就是業障，長久的睡眠就是報障。既然被三種障礙所覆蓋，就特別不覺知，從無始以來就是這樣。
【English Translation】 English version: The so-called 'one thought' has two meanings. One refers to a single thought of ignorance, and the other refers to a thought in an extremely short period of time (kshana). For example, if a person suddenly encounters an enemy, he will want to kill him (the arising of karma). If he thinks that it is Zhang San or Wang Wu (calculating names and forms), and determines that this person is his enemy (attachment), evil thoughts are uninterrupted (continuity), distinguishing him as an enemy rather than a relative (intellectual aspect), that person is seen (appearance), and oneself is the one who sees (transformation aspect), and the mind begins to move (karmic aspect). Within this one thought, all eight aspects are present. However, among these two meanings, the former is the true meaning. It can also be said that 'one thought' is 'one mind'. Therefore, the following text says, 'one thought corresponds', which is the 'one thought' of 'no thought'. This is to explain the cause of the arising of coarse thoughts. Or someone may ask, since there are differences in coarseness, fineness, before, and after, how can it be said to be 'one thought'? Therefore, it is explained here that although there are differences in coarseness and fineness, they are all produced by one 'mind'. Could it be that there is 'mind' in the cessation aspect, but no 'mind' in the arising aspect? If it is said that there is no 'mind', then what does 'arising' rely on? Nor can this one 'mind' be divided to correspond to the four aspects. Since the 'mind' cannot be divided and has no before or after, how can the four aspects have before and after? It's like a person having a dream, and various things appear in the dream. Although there are many things in the dream, there is no order of before and after. Therefore, the following quotes from the scriptures to prove it, which is the 'Final Text of Initial Awakening', which clearly states: 'But in reality, there is no difference in initial awakening', because the four aspects exist simultaneously, none of them are independent, they are originally equal, and they are all the same enlightenment. However, the following uses six 'resolutions' to connect and subdue doubts. Or someone may doubt, since the four aspects exist simultaneously, why is there a sequence in awakening? Therefore, it is explained here that those who understand the source of the mind and understand that the four aspects all depend on the 'mind' can know them simultaneously. It's like a person talking about a dream in a dream, gradually knowing it, or being able to understand it all together when they wake up. This is really a matter of gain and loss in the individual, and one should not doubt the Dharma. 'The Sutra says' below quotes the scriptures to prove it, and 'The beginning' below turns to explain the quoted scriptures, which can all be understood. Since the following uses seven parts to summarize the two meanings of initial awakening. First, explain what is awakened by following the flow. What is awakened is non-awakening. All kinds of dream thoughts are the afflictions obstacle (煩惱障, fan nao zhang), turning to the cessation aspect is the karma obstacle (業障, ye zhang), and long sleep is the retribution obstacle (報障, bao zhang). Since it is covered by the three obstacles, it is particularly unaware, and it has been like this since beginningless time.
至今未曾覺悟。故云長眠。三界即依報六趣謂正報。於此六中數數歸往。故名為趣。
今因下。二約反流以明能覺。能覺即始覺二。初明起覺因緣。本覺熏者。內因熏也。覺力冥熏微妙叵測。名不思議。本覺是體熏令厭求是用。此即內因體用也。又因下明外緣熏力。真如是體。所流教法是用。此即外緣體用也。梁攝論說從清凈法界。流出正體。智正體智流出后得智。后得智流出大悲心。大悲心流出十二分教。清凈法界即是真如。據本而言。故云真如所流教法。聞熏者。謂以聞慧熏得真流之教。反資覺性。令彼有力。是則本覺所流教法。還即熏于本覺。
以體下二顯覺起功用。即指前內外熏力。能起始覺也。體同即外緣之體與內因體無二相故。即真如同本覺也。用融即外緣教法與內厭求。二相通和不相違拒也。領彼聞熏者。正顯同融之相。若不同融即不領受。以領彼故。遂能資益內熏覺性。起始覺之解。解力既增無明力劣故。得反流漸向心源也。始息滅相下明其漸向之義。從初信位止其造惡。次了我空。漸斷法執。覺至本識窮了生相。纖塵既盡覺照獨存。故曰朗然大悟。即無明夢盡成究竟覺也。覺了等者。心源常湛本自不動。動相既無對誰云靜。下云。覺心初起心無初相故。又云。譬如有人迷東為西方實不
【現代漢語翻譯】 現代漢語譯本：至今仍然沒有覺悟，所以說是在長久的睡眠中。三界（欲界、色界、無色界）是依報，六趣（地獄、餓鬼、畜生、阿修羅、人、天）是正報。在這六道中不斷地輪迴往返，所以稱為『趣』。
現在解釋『因』。第二，通過反流來闡明能覺。能覺就是始覺和本覺。首先說明起覺的因緣。『本覺熏』，是內因的熏習。覺的力量在暗中熏習，微妙難以測度，所以稱為『不思議』。本覺是體，熏習使人厭離而求道是用。這就是內因的體和用。『又因』以下說明外緣的熏習力量。真如是體，從真如流出的教法是用。這就是外緣的體和用。梁朝的《攝大乘論》說，從清凈法界流出正體，智正體智流出后得智，后得智流出大悲心，大悲心流出十二分教。清凈法界就是真如。從根本上來說，所以說『真如所流教法』。『聞熏』，是指通過聽聞佛法，用聞慧熏習而得到真如流出的教法，反過來資助覺性，使它更有力量。這樣，本覺所流出的教法，又反過來熏習本覺。
『以體』以下，第二，顯示覺悟產生的功用，就是指前面的內外熏習力量，能夠開始產生始覺。『體同』，是指外緣的體和內因的體沒有兩樣，也就是真如和本覺相同。『用融』，是指外緣的教法和內因的厭離求道，這兩種作用互相融通，不互相違背。『領彼聞熏』，正是顯示相同融通的相狀。如果不同融，就不能領受。因為領受了外緣的熏習，所以能夠資益內因的熏習覺性，開始產生始覺的理解。理解的力量增強，無明的力量就減弱，所以能夠反流，逐漸趨向心源。『始息滅相』以下，說明逐漸趨向的意義。從初信位開始，停止造惡。其次，瞭解我空，逐漸斷除法執。覺悟到達本識，徹底瞭解生相。細微的塵垢都已消除，覺照獨自存在，所以說『朗然大悟』，就是無明的夢境完全消失，成就究竟的覺悟。『覺了等者』，心源常常清澈，本來就不動。動相既然沒有，對誰說靜呢？下面說，『覺心初起，心無初相』。又說，『譬如有人迷東為西，方向實際上並沒有改變』。
【English Translation】 English version: Still not awakened. Therefore, it is said to be in a long sleep. The Three Realms (Desire Realm, Form Realm, Formless Realm) are the dependent retribution, and the Six Realms (Hell, Hungry Ghosts, Animals, Asuras, Humans, Devas) are the principal retribution. In these six paths, one repeatedly returns, hence the name 'Realms'.
Now explaining 'cause'. Secondly, clarifying the ability to awaken through reverse flow. The ability to awaken is both initial awakening and original awakening. First, explaining the causes and conditions for arising awakening. 'Original awakening perfuming' refers to the internal cause perfuming. The power of awakening secretly perfumes, subtle and difficult to measure, hence the name 'inconceivable'. Original awakening is the substance, perfuming causes aversion and seeking the Way is the function. This is the substance and function of the internal cause. 'Also cause' below explains the power of external conditions perfuming. Suchness is the substance, and the teachings flowing from Suchness are the function. This is the substance and function of external conditions. The Mahāyānasaṃgraha (She Lun) of the Liang Dynasty says that from the pure Dharma Realm flows the true substance, from the wisdom of the true substance flows subsequent wisdom, from subsequent wisdom flows great compassion, and from great compassion flows the twelve divisions of teachings. The pure Dharma Realm is Suchness. From the fundamental perspective, hence it is said 'teachings flowing from Suchness'. 'Hearing perfuming' refers to obtaining the teachings flowing from Suchness through hearing the Dharma and perfuming with the wisdom of hearing, which in turn supports the nature of awakening, making it more powerful. Thus, the teachings flowing from original awakening, in turn, perfume original awakening.
'Using the substance' below, secondly, revealing the function of arising awakening, which refers to the aforementioned internal and external perfuming powers, which can begin to generate initial awakening. 'Substance is the same' means that the substance of external conditions and the substance of internal causes are not different, that is, Suchness and original awakening are the same. 'Function merges' means that the teachings of external conditions and the aversion and seeking of the Way of internal causes, these two functions, are mutually integrated and not contradictory. 'Receiving that hearing perfuming' precisely reveals the aspect of sameness and integration. If they are not integrated, they cannot be received. Because of receiving the perfuming of external conditions, it can support and benefit the perfuming nature of internal causes, and begin to generate the understanding of initial awakening. As the power of understanding increases, the power of ignorance weakens, so it can reverse the flow and gradually move towards the source of the mind. 'Initial cessation of appearance' below explains the meaning of gradual movement. Starting from the initial stage of faith, stop creating evil. Secondly, understand the emptiness of self, and gradually cut off attachment to Dharma. Awakening reaches the fundamental consciousness, thoroughly understanding the appearance of birth. When subtle dust is eliminated, the light of awareness alone remains, hence it is said 'sudden great awakening', which is the complete disappearance of the dream of ignorance, achieving ultimate awakening. 'Awakening and understanding, etc.', the source of the mind is always clear and originally does not move. Since there is no appearance of movement, to whom do you say stillness? Below it says, 'When the mind of awakening first arises, the mind has no initial appearance'. It also says, 'For example, if someone mistakes east for west, the direction has not actually changed'.
轉等。平等者。心無二相故。再言之者平等之相。亦復平等故。或即本末平等。能所平等。自他平等。以要言之。諸相待法。悉平等故。如經下引證。即華嚴經。經云。譬如有人夢中見身墮在大河。為欲渡故發大勇猛。施大方便。以大勇猛施方便故。即便𡨟寤既𡨟寤。已所作皆息。菩薩亦爾。見眾生身在四流中。為救度故。發大勇猛。起大精進。以勇猛精進故。至不動地。既至此已一切皆息。二行相行悉不現前。彼之意者。說此菩薩從有相有功用。入此地無相無功用。得無生忍。不見我及眾生菩提涅槃生死煩惱故。二行俱息以得法無分別故。今此約究竟位。始覺同本無相可覺。平等平等。位雖不同大意無異故。云大意如此。
次正下。二別釋文二。初示文可知。二正釋。論四。今初疏總。相徴者。意問究竟與不究竟。覺約人約法。其義云何。以躡總標之文。而徴起故。
十信即劫外凡夫。夫言凡夫。通至地前。今此既能止惡。則非迷倒之類。未覺煩惱。又非十住已上。正在不定聚中。故云十信。
二所觀相。疏未入下且明所覺滅相。未入信位。迷倒之時。所行之行。唯惡是從。身有三種。謂殺盜淫。口有四惡。謂妄言綺語惡口兩舌。不了此業定招苦果。以不知故。熾然造作。斯則不識因果。罔知罪
福之時也。今入下明能覺功用。信于善惡業緣受報好醜如聲響形影。必無差忒故。覺滅相者。方知此相過患。如是論文。但言覺知起惡。而無滅相之言。故疏對之。
三辨利益。疏不造惡等者。前念雖起。但是惑門。止后不生終非業道。意地既止。即身口不為也。
四結觀。疏能知等者。但知善惡之業不亡。不知無我無造。由是雖覺即是不覺。此約當位釋。此但下約望后位釋。后位已覺惑故。此位但覺于業。惑與覺義敵體相翻。業與始覺猶非敵對。故但名止也。
論異相中初能觀。疏十解即十住之異名。彼名發心。此名發意。名義俱同。等之一字意該九住及與行向。故云后也。留惑者伏而未。斷故不證者。意為利生故。謂此菩薩悟真本有。達妄本空。隨順真如修唯識觀。雙伏二障不起現行。但留種子。若準法相宗。說以止觀力微。不斷隨眠也。若依涅槃經。地前菩薩依教起行。不可思議惑障不起。以悲願力助惑潤業。受生死身。六道教化。正當此義。若唯識說。初地已上悲增菩薩方有留惑之義。今此疏中於三賢位。而論留惑者。以此是法性宗實教菩薩。根性猛利。初發心時便能頓了本性。達妄體空。順性修行諸波羅蜜。趣理速疾于惑自在。故於三賢便說留也。得自在者。能入此觀能伏此惑故。用觀
【現代漢語翻譯】 現代漢語譯本：這是指獲得福報的時候。現在進入到下明位，能夠覺察到功用。相信善惡業緣會帶來相應的報應，就像聲音和形影一樣，絕對不會有差錯。覺察到滅相的人，才能知道這個相的過患。像這樣的論文，只說了覺知會產生惡，而沒有提到滅相。所以疏文對此進行了補充說明。
三、辨別利益。《疏》中說的『不造惡』等，指的是前念雖然產生了惡念，但這只是惑的開端。如果阻止了後續的惡念產生，最終就不會形成業。如果意念上停止了，那麼身口也就不會造作惡業。
四、總結觀行。《疏》中說的『能知』等，指的是僅僅知道善惡之業不會消失，卻不知道無我無造。因此，即使覺察到了，也還是不覺。這是從當下的位置來解釋的。『此但下』是從期望更高位置的角度來解釋的。更高位置已經覺悟了迷惑，而這個位置只是覺察到了業。迷惑和覺悟是相互對立的，而業和始覺還不是完全對立的，所以只能說是『止』。
在論述異相中，首先是能觀。《疏》中說的『十解』就是十住的另一個名稱。十住名為發心，十解名為發意，名稱和意義都相同。『等』字包含了九住以及行向。所以說是『后』。『留惑』指的是煩惱被降伏但沒有斷除，所以沒有證得果位。這是因為要利益眾生。也就是說，這位菩薩悟到了真如本有，通達妄想本空，隨順真如修習唯識觀，同時降伏二障，使其不起現行，只是保留了種子。如果按照法相宗的說法，這是因為止觀的力量還不夠，所以沒有斷除隨眠。如果依據《涅槃經》，地前菩薩依據教法修行，不可思議的惑障不會產生，以悲願力幫助煩惱滋潤業力，接受生死之身，在六道中教化眾生，這正是這個意思。如果按照唯識宗的說法，初地以上的悲增菩薩才有留惑的說法。現在這部疏中在三賢位就論述留惑，是因為這是法性宗實教的菩薩，根性猛利，初發心時就能頓悟本性，通達妄體本空，順應本性修行各種波羅蜜，趨向真理迅速，對於煩惱自在，所以在三賢位就說留惑。『得自在』指的是能夠進入這種觀行，能夠降伏這種煩惱。運用觀行
【English Translation】 English version: This refers to the time of obtaining blessings. Now entering the Lower Illumination stage, one can perceive the function of merit. Believing that good and evil karmic conditions will bring corresponding retribution, just like sound and shadow, there will be absolutely no discrepancy. Those who perceive the aspect of cessation can know the faults of this aspect. Such treatises only mention that awareness gives rise to evil, but do not mention the aspect of cessation. Therefore, the commentary supplements this.
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Discriminating Benefits. The commentary's 'not creating evil,' etc., refers to the fact that although evil thoughts arise in the previous moment, this is only the beginning of delusion. If subsequent evil thoughts are prevented from arising, ultimately karma will not be formed. If the mind is stopped, then the body and speech will not create evil deeds.
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Concluding the Contemplation. The commentary's 'able to know,' etc., refers to merely knowing that good and evil karma will not disappear, but not knowing that there is no self and no creator. Therefore, even if one is aware, one is still not enlightened. This is explained from the perspective of the current position. 'This only below' is explained from the perspective of expecting a higher position. The higher position has already awakened to delusion, while this position only perceives karma. Delusion and enlightenment are mutually opposed, while karma and initial enlightenment are not completely opposed, so it can only be called 'stopping.'
In discussing the different aspects, first is the ability to contemplate. The commentary's 'ten understandings' are another name for the ten abodes (ten stages of Bodhisattva development). The ten abodes are called 'generating the mind,' and the ten understandings are called 'generating the intention,' the names and meanings are the same. The word 'etc.' includes the nine abodes and the direction of practice. Therefore, it is said to be 'later.' 'Retaining afflictions' refers to afflictions that are subdued but not eliminated, so one has not attained the fruit. This is because of the desire to benefit sentient beings. That is to say, this Bodhisattva has awakened to the inherent truth, understands that delusion is fundamentally empty, follows the true nature and cultivates the Consciousness-Only contemplation, simultaneously subduing the two obstacles, preventing them from arising in manifest form, and only retaining the seeds. According to the Faxiang School (Yogācāra), this is because the power of cessation and contemplation is not enough, so the latent tendencies are not eliminated. According to the Nirvana Sutra, Bodhisattvas before the Bhumi (stages) rely on the teachings to practice, and inconceivable afflictions do not arise, using the power of compassion and vows to help afflictions nourish karma, accepting the body of birth and death, and teaching sentient beings in the six realms, which is exactly what this means. According to the Consciousness-Only School, only Bodhisattvas with increased compassion above the first Bhumi have the concept of retaining afflictions. Now, this commentary discusses retaining afflictions in the three virtuous stages (three stages before the first Bhumi), because this is a Bodhisattva of the Dharma-nature School (Tathāgatagarbha) with sharp faculties, who can suddenly awaken to the inherent nature at the initial generation of the mind, understand that the nature of delusion is empty, follow the nature to cultivate various Paramitas, quickly approach the truth, and be free from afflictions, so it is said to retain afflictions in the three virtuous stages. 'Obtaining freedom' refers to being able to enter this contemplation and being able to subdue this affliction. Using contemplation
既齊。故同一位問論文何故不直言二乘。而言觀智者。何謂耶。答以二乘偏觀人空菩薩雙觀二空故。分大小之別。今但就用人空觀。同處為言故。得合論也。此則但約觀智力用分同菩薩。而非全同。如或直言二乘者。恐成濫失。此則不同而同。須言觀智。
二所觀。疏二種者。執取計名字相。分別等者。于身內計我。于外計所。于中具含俱生分別故。云見愛。然於六根本中。除我見是見惑。余皆是愛。如常所論。此二等者。即二乘三賢同覺此相。俱能了知此我執故。明本下明所覺異相發起因緣。謂未起智時。無明之念與異相和合。起諸煩惱。熾然不息。殊不覺知也。而今下明能覺功用。謂于無明念中。照察人我愛見有無道理。知此煩惱由無明生。始了粗念。故云微覺。是覺念中之異義。
三利益。疏既能等者。于無明中。如理照察人我之體了無所得。故云念無異相。斯則我空義也。
四結觀。論以舍等者。此文兩勢。一則結觀。二是釋前。下二相例知。疏以于等者。以覺我空故不起我執煩惱。故云舍粗分別等。而猶等者。以未能覺法執故。此乃通明二乘三賢俱名似覺。以此下釋所以也。菩薩未證本分是似二乘雖在自乘名為入證。以望大乘但得我空。未證法空。亦名未證。故同似覺。斯則望于初地證
【現代漢語翻譯】 現代漢語譯本：
既然已經準備好了。所以現在有人問，為什麼在討論論文的時候不直接說二乘（Sravaka and Pratyekabuddha，聲聞和緣覺），而是說觀智呢？這是什麼意思呢？回答說，因為二乘偏重於觀察人空（emptiness of self），而菩薩則同時觀察人空和法空（emptiness of phenomena），所以才有了大小乘的區別。現在只是就人空觀的作用來說，因為有共同之處，所以可以放在一起討論。這只是從觀智的力量和作用上來說，二乘與菩薩有相同之處，但並非完全相同。如果直接說二乘，恐怕會造成混淆和缺失。這是不同中的相同，所以必須說觀智。
二、所觀。疏文中說的兩種，指的是執取計名字相，分別等等。這是指在自身內執著于『我』，在身外執著于『所』（我所擁有之物），其中包含了俱生（innate）和分別（acquired）兩種。所以說是見愛（wrong views and attachment）。然而在六根本煩惱（six root afflictions）中，除了我見（belief in a self）是見惑（afflictions of view），其餘的都是愛惑（afflictions of desire），就像通常所說的那樣。這兩種，指的是二乘的三賢位（three stages of worthies）都能夠覺察到這種現象，都能夠了解這種我執。明本下文說明了所覺察到的不同現象發起的因緣。意思是說，在沒有生起智慧的時候，無明（ignorance）的念頭與不同的現象結合，產生各種煩惱，熾盛而不停止，完全沒有覺察到。而今下文說明了能覺察的功用。意思是說，在無明的念頭中，觀察人我和愛見的有無道理，知道這些煩惱是由無明產生的，才開始瞭解粗略的念頭，所以說是微覺（slight awareness）。這是覺念中的不同含義。
三、利益。疏文中說，既然能夠等等，指的是在無明中，如理地觀察人我的本體，了無所得，所以說是念無異相（thought without different appearances）。這就是我空的含義。
四、結觀。論文中說，以舍等等，這段文字有兩種含義。一是總結觀察，二是解釋前面所說的。下面的兩種相可以類推得知。疏文中說，以于等等，指的是因為覺悟了我空，所以不會生起我執的煩惱，所以說是舍粗分別等等。而仍然等等，指的是因為未能覺悟法執，所以這只是通明二乘的三賢位都叫做相似的覺悟。以此下文解釋了原因。菩薩沒有證得本分，所以類似於二乘，二乘雖然在自己的乘位中，可以稱為入證，但是如果從大乘的角度來看，只是證得了我空，沒有證得法空，也可以稱為未證得，所以都叫做相似的覺悟。這是相對於初地菩薩的證悟而言的。
【English Translation】 English version:
Now that everything is ready. Therefore, someone asks, why not directly mention the Sravakas (hearers) and Pratyekabuddhas (solitary realizers) when discussing the thesis, but instead talk about 'contemplative wisdom'? What does this mean? The answer is that the Sravakas and Pratyekabuddhas focus on observing the emptiness of self (人空, ren kong), while Bodhisattvas observe both the emptiness of self and the emptiness of phenomena (法空, fa kong), hence the distinction between the Small Vehicle and the Great Vehicle. Now, we are only discussing the function of the contemplation of the emptiness of self, because there is a common ground, so it can be discussed together. This only refers to the similarity in the power and function of contemplative wisdom between the two vehicles and Bodhisattvas, but it is not entirely the same. If we directly mention the Two Vehicles, it may cause confusion and omissions. This is sameness within difference, so we must speak of contemplative wisdom.
Second, what is contemplated. The 'two kinds' mentioned in the commentary refer to clinging to conceptual appearances, discriminations, and so on. This refers to clinging to 'self' within the body and clinging to 'what belongs to self' externally, which includes both innate (俱生, jusheng) and acquired (分別, fenbie) aspects. Therefore, it is called 'wrong views and attachment' (見愛, jian ai). However, among the six root afflictions (六根本煩惱, liu genben fannao), except for the belief in a self (我見, wo jian) which is an affliction of view (見惑, jian huo), the rest are afflictions of desire (愛惑, ai huo), as commonly discussed. These two refer to the fact that the three stages of worthies (三賢位, san xian wei) of the Two Vehicles can all perceive this phenomenon and understand this clinging to self. The text below, 'Ming Ben,' explains the causal conditions for the arising of different aspects of what is perceived. It means that when wisdom has not arisen, the thought of ignorance (無明, wuming) combines with different phenomena, giving rise to various afflictions, which are intense and unceasing, without any awareness. The text below, 'Er Jin,' explains the function of being able to perceive. It means that within the thought of ignorance, one observes the reasons for the existence or non-existence of self and attachment, knowing that these afflictions arise from ignorance, and only then begins to understand the coarse thoughts, so it is called 'slight awareness' (微覺, wei jue). This is a different meaning within the thought of awareness.
Third, the benefits. The commentary says, 'Since one is able to,' etc., referring to observing the essence of self and what belongs to self in ignorance, according to reason, and finding nothing to be obtained, so it is called 'thought without different appearances' (念無異相, nian wu yi xiang). This is the meaning of the emptiness of self.
Fourth, concluding the contemplation. The text says, 'By abandoning,' etc. This passage has two meanings. First, it concludes the contemplation, and second, it explains what was said earlier. The following two aspects can be understood by analogy. The commentary says, 'By being in,' etc., referring to the fact that because one has awakened to the emptiness of self, one does not give rise to the afflictions of clinging to self, so it is called 'abandoning coarse discriminations,' etc. 'And still,' etc., refers to the fact that because one has not awakened to the clinging to phenomena, this is a general explanation that the three stages of worthies of the Two Vehicles are all called similar awakening. The text below, 'Yi Ci,' explains the reason. Bodhisattvas have not attained their inherent share, so they are similar to the Two Vehicles. Although the Two Vehicles are in their own vehicle, they can be called entering into realization, but from the perspective of the Great Vehicle, they have only realized the emptiness of self and have not realized the emptiness of phenomena, so they can also be called not yet realized, so they are all called similar awakening. This is in relation to the realization of the first ground Bodhisattva.
真故。此名似。問中引前為難可知。答中先縱。若約下奪也謂依覺有不覺。不覺是惑。不覺與覺是正敵對轉依不覺之惑。方始造業。業與覺義猶隔一重。故非敵對。以敵對故名為似覺。非敵對故名為不覺。其猶塵鏡在匣。匣與鏡非正敵對。塵與鏡是正敵對也。此義亦然。
住相四。初能觀。疏初地等者。謂十地菩薩皆證真如。依真如法為自體故。名法身菩薩。以十地滿心便成正覺故。此位中但標前九。
二所觀。論覺念住者。以此菩薩于無明念中。次第覺於四種住相。謂初地覺相續。從二地至七地。覺智相。八地覺現相。九地覺轉相此四俱名為住。故云覺于念住。
三利益。疏雖知等者意明。此地相續雖亡。二地至六地。智相猶在。在觀則無。出觀還有。雖不故意。任運如斯。以是俱生修道惑故。今論無住相者。但約在觀時及后位說故。又亦可此文是卻說地前行相。意明在地前時。信教修觀。知一切法唯是識現不起粗念分別執著。此即已離前異相也。然未親證法空。至出觀后。而於染凈法上。尚起法執分別。即相續相也。若至初地親證唯心境界。遠離二取分別隨眠。覺相續相乃至見相。故云念無住相。今論無住相者。但通約后位而說也。明彼下辨所覺住相生起因緣。謂未覺之時無明之念。與此住相
【現代漢語翻譯】 現代漢語譯本： 真實情況是這樣。這被稱為相似。提問中引用前面的內容作為難點是可以理解的。回答中先是順著對方的意思說，如果從下文來否定，就是說依賴於覺悟而有不覺悟。不覺悟是迷惑。不覺悟與覺悟是正面的敵對關係，轉變依賴於不覺悟的迷惑，才開始造業。業與覺悟的意義還隔著一層，所以不是敵對關係。因為是敵對關係，所以稱為相似覺悟。因為不是敵對關係，所以稱為不覺悟。這就像鏡子放在匣子里，匣子與鏡子不是正面的敵對關係，灰塵與鏡子才是正面的敵對關係。這個道理也是一樣。
四種住相。首先是能觀。疏文中說的初地等，是指十地菩薩都證得了真如（Tathata，事物的真實如是之相）。因為依賴於真如法作為自身的本體，所以稱為法身菩薩。因為十地圓滿時就成就正覺，所以這裡只標出前面的九地。
第二是所觀。論中說的覺念住，是指這位菩薩在無明念頭中，次第覺悟四種住相。第一地覺悟相續相，從第二地到第七地，覺悟智相，第八地覺悟現相，第九地覺悟轉相，這四種都稱為住，所以說覺悟念住。
第三是利益。疏文中說的雖然知道等，意思是說，這個地的相續相雖然消失了，第二地到第六地的智相仍然存在。在觀照時就沒有，出觀后還有。雖然不是故意的，但自然而然就是這樣。因為這是俱生修道惑的緣故。現在論中說沒有住相，只是就觀照時以及後來的階段來說的。另外，也可以說這段文字是倒過來說地前修行的情況，意思是說，在地前的時候，相信教義而修觀，知道一切法都只是識的顯現，不起粗略的念頭分別執著，這也就是已經離開了前面的異相。然而還沒有親自證得法空，到出觀之後，對於染凈法，仍然會生起法執分別，這就是相續相。如果到了初地，親自證得唯心境界，遠離二取分別隨眠，覺悟相續相乃至見相，所以說念無住相。現在論中說沒有住相，只是通用於後來的階段來說的。下面說明所覺悟的住相生起的因緣，就是未覺悟的時候，無明的念頭，與這些住相。
【English Translation】 English version: The truth is like this. This is called 'similar'. It is understandable that the question uses the previous content as a difficulty. The answer first follows the other party's meaning, and if it is denied from the following text, it means that there is non-awakening depending on awakening. Non-awakening is confusion. Non-awakening and awakening are direct opposites. The transformation depends on the confusion of non-awakening, and then karma is created. The meaning of karma and awakening is still separated by one level, so they are not opposites. Because they are opposites, it is called 'similar awakening'. Because they are not opposites, it is called 'non-awakening'. It's like a mirror in a box. The box and the mirror are not direct opposites. Dust and the mirror are direct opposites. The same principle applies here.
The four abidings. First is the observer. The commentary says 'the first ground, etc.', referring to the Bodhisattvas of the ten grounds who have all attained Suchness (Tathata, the true suchness of things). Because they rely on the Dharma of Suchness as their own essence, they are called Dharmakaya Bodhisattvas. Because the ten grounds are completed, they achieve perfect enlightenment, so only the first nine are marked here.
Second is the observed. The treatise says 'abiding in the awareness of thought', referring to this Bodhisattva who, in the thoughts of ignorance, gradually awakens to the four kinds of abiding. The first ground awakens to the abiding of continuity. From the second to the seventh ground, they awaken to the abiding of wisdom. The eighth ground awakens to the abiding of manifestation. The ninth ground awakens to the abiding of transformation. These four are all called 'abiding', so it is said 'awakening to the abiding of thought'.
Third is the benefit. The commentary says 'although knowing, etc.', meaning that although the abiding of continuity of this ground has disappeared, the abiding of wisdom from the second to the sixth ground still exists. It is absent during contemplation but present after contemplation. Although not intentional, it is naturally so. This is because of the co-arisen delusion of cultivation. The treatise now says there is no abiding, only referring to the time of contemplation and later stages. In addition, it can also be said that this passage is a reverse description of the practice before the grounds, meaning that before reaching the grounds, one believes in the teachings and cultivates contemplation, knowing that all dharmas are only manifestations of consciousness, and does not give rise to coarse thoughts of discrimination and attachment. This means that one has already left the previous different appearances. However, one has not personally attained the emptiness of Dharma, and after coming out of contemplation, one still gives rise to Dharma attachment and discrimination towards defiled and pure dharmas, which is the abiding of continuity. If one reaches the first ground and personally attains the realm of mind-only, one is far away from the dualistic grasping and habitual tendencies, and awakens to the abiding of continuity and even the abiding of seeing. Therefore, it is said that there is no abiding in thought. The treatise now says there is no abiding, only generally referring to the later stages. The following explains the causes and conditions for the arising of the abiding that is awakened to, which is that at the time of non-awakening, the thought of ignorance is related to these abidings.
和合堅執。而住竟無所改也。今與下明能覺功用。謂于無明念中。照察法我及能所心境有無道理。了不可得。即轉分別之心。成無分別智故。故云念無住相。
四結觀。疏異前等者。揀異前後。前云粗分別執著。今但云分別。故異前也。后云微細念。今云粗念。故異后也。此四下明前九地所覺四種住相多少不同。如前所配。此菩薩以于無明念中。各隨其分。以始覺力。離此念中四種相也。然則前不離后。后兼離前。今就別意各指一相也。下文即生滅因緣六染義中廣釋如彼。眠生相等者。然今且約通意。而指生相。若別而言之。初地尚餘智等四相。二地至七地。余現等三相。八地余轉生二相。九地餘一生相。由是隨其智力。覺彼多少不同。故名隨分。
生相初能觀。疏學窮者。十地滿心有學位極。方便道者。是證佛果之方便故。萬行已圓。故名滿足。此明行滿。無間道者。自此相應永無間絕故。無間道內以此為初。故論云一念。此則無念之念也。亦即始覺合本之一念也。此明智圓故。對法論云。究竟道者。謂金剛喻定。此有二種。謂方便道攝。無間道攝。然準論文。依常所配。即此二句是標無間解脫也。以無間道斷解脫道證故。從覺心下至離微細念故。是釋無間道。得見心性下是釋解脫道。尋文可解。
【現代漢語翻譯】 現代漢語譯本：『和合堅執，而安住其中，最終也不會改變。』現在結合下文來闡明能覺的功用，即在無明念中，照察法我（dharma-self，指對事物和自我的執著）以及能所心境（subject-object duality，能認知的主體和被認知的客體）的有無道理，結果發現一切都不可得。這樣就能將分別之心，轉變為無分別智。所以說『念無住相』。
四結觀。疏異前等，是爲了區分前後。前面說的是粗糙的分辨執著，現在只說是分辨，所以和前面不同。後面說的是微細的念，現在說的是粗念，所以和後面不同。這四句以下說明前九地所覺悟的四種住相有多少不同，就像前面所配的那樣。這位菩薩因為在無明念中，各自隨著自己的程度，用始覺的力量，離開這念中的四種相。然而，前面不離開後面，後面兼顧離開前面。現在就特別的意義，各自指出一個相。下文即在生滅因緣六染義中廣泛解釋，就像那裡所說的那樣。眠生相等，現在且按照通常的意義，而指生相。如果分別來說，初地還剩下智等四相，二地到七地，剩下現等三相，八地剩下轉生二相，九地剩下一生相。因此，隨著他們的智慧力量，覺悟到多少不同，所以叫做隨分。
生相初能觀。疏學窮者，十地滿心有學位到了極點。方便道，是證得佛果的方便。萬行已經圓滿，所以叫做滿足。這說明修行圓滿。無間道，從此相應永遠沒有間斷，所以叫做無間。在無間道內，以此為開始，所以論中說『一念』。這也就是無念之念。也就是始覺和本覺合一的一念。這說明智慧圓滿。對法論說，究竟道，指的是金剛喻定。這有兩種，指的是方便道所攝，無間道所攝。然而按照論文，依據通常的配合，這兩句是標示無間解脫。因為用無間道斷，用解脫道證。從覺心下到離開微細念，是解釋無間道。得見心性下是解釋解脫道。尋找文句就可以理解。
【English Translation】 English version: 'United and firmly adhered, abiding therein, and ultimately without change.' Now, in conjunction with the following, it elucidates the function of 'able to perceive,' which is, within the ignorance-mind (avidya-citta, the mind clouded by ignorance), to illuminate and examine the dharma-self (dharma-self, attachment to things and self) and the subject-object duality (subject-object duality, the perceiving subject and the perceived object), discerning the rationale of their existence or non-existence, ultimately finding nothing attainable. Thus, the discriminating mind is transformed into non-discriminating wisdom. Therefore, it is said, 'mind abides nowhere'.
The fourth concludes the contemplation. 'Different from the previous, etc.' is to distinguish between the preceding and following. The preceding speaks of coarse discrimination and attachment, while this speaks only of discrimination, hence the difference from the preceding. The following speaks of subtle thoughts, while this speaks of coarse thoughts, hence the difference from the following. The following four lines explain the varying degrees of the four abiding characteristics realized by the first nine grounds, as previously matched. This Bodhisattva, within the ignorance-mind, each according to their capacity, uses the power of initial awakening to depart from these four characteristics within this mind. However, the preceding does not depart from the following, and the following encompasses the departure from the preceding. Now, focusing on specific meanings, each points to one characteristic. The following text extensively explains this within the six defilements of the causes and conditions of arising and ceasing, as described there. 'Sleep-arising characteristic, etc.' For now, let us consider the general meaning and point to the arising characteristic. If speaking separately, the first ground still has the four characteristics of wisdom, etc., the second to seventh grounds have the three characteristics of manifestation, etc., the eighth ground has the two characteristics of transformation and arising, and the ninth ground has the one characteristic of one life. Therefore, according to their wisdom power, they realize different amounts, hence the name 'according to capacity'.
'The arising characteristic, initially able to contemplate.' 'Exhausting learning' means that the mind of the tenth ground is full, and the stage of learning has reached its limit. 'Expedient path' is the means to attain Buddhahood. The myriad practices are already complete, hence the name 'fulfilled'. This explains the fulfillment of practice. 'Uninterrupted path' means that from this point on, there is eternal and uninterrupted correspondence, hence the name 'uninterrupted'. Within the uninterrupted path, this is the beginning, hence the treatise says 'one thought'. This is the thought of no-thought. It is also the one thought of the initial awakening uniting with the original awakening. This explains the perfection of wisdom. The Abhidharma-samuccaya says, 'Ultimate path' refers to the Vajra-like Samadhi. This has two types, referring to that which is encompassed by the expedient path and that which is encompassed by the uninterrupted path. However, according to the treatise, based on the usual matching, these two lines indicate uninterrupted liberation. Because the uninterrupted path severs and the liberation path realizes. From 'awakened mind' down to 'departing from subtle thoughts' explains the uninterrupted path. 'Attaining the seeing of the mind-nature' below explains the liberation path. Understanding can be found by examining the text.
二所觀論覺心初起者。始覺覺彼心體初起之相。即生相也。起謂生也。
三利益。疏根本下明所覺生相所起因緣。謂無始迷時。根本無明轉靜令動。最初微細名為生相。由與無明和合相續不滅。漸至粗著。起惑造業流轉無窮。前位雖覺粗相。至此位中微念方現也。今乃下明能覺功能也。謂于真凈心中。照察能起有無道理。于凈心中了無所得。真凈心體本自不動。故云本來寂。由是本寂故無初相也。此則十地住心猶有微念。及至滿心不見微念也。猶如下喻明可見。前三下對前辨異。然覺業之位不足可論。且第二位中由有二相未盡。第三位中有一相未盡。既于念中覺念。未得言心。但于無明念中無住相等。唯此窮極洞徹心體。真凈獨存更無別法。故特言心也。
四結觀。疏念中最細者。故下文云。無明熏習所起識者。乃至菩薩究竟地不能盡知。唯佛窮了。生相者。配屬四相也。以在九為業在四名生。今約四位故。須配入。又以論中無生相之言故。如前凡位亦無滅相之言。疏亦配也。此相等者。前諸位中但言以舍以離等。而無遠字。今以業相最微。更無微細為此相本。既能覺了更無遺余。方稱遠離也。真性現者。以妄覆故。真性不現。以不現故。不得見性。今既離妄性即現前。以現前故。即得見性。前三下
【現代漢語翻譯】 現代漢語譯本 二、所觀論覺心初起者：開始覺察覺悟彼心體最初生起的相狀，即是生相（萬物最初產生的狀態）。起，就是生。 三、利益：疏文『根本下』闡明所覺悟的生相產生的因緣。即無始以來迷惑之時，根本無明（佛教用語，指對事物真相的迷惑）由靜轉動，最初的微細狀態名為生相。由於與無明和合相續不滅，逐漸變得粗重執著，從而產生迷惑、造作惡業，流轉于生死輪迴之中，沒有窮盡。前面的位次雖然覺察到粗略的相狀，但到了這個位次，微細的念頭才顯現出來。『今乃下』闡明能覺悟的功能。即在真凈心中，照察能生起有無的道理，在凈心中了無所得。真凈心體本來就是不動的，所以說『本來寂』。由於本來寂靜，所以沒有最初的相狀。這說明十地菩薩的住心仍然有微細的念頭，及至圓滿之時，就見不到微細的念頭了。『猶如下』用比喻來說明可以見到。『前三下』與前面辨別差異。然而覺業的位次不值得討論。且在第二位中，由於有二相沒有窮盡；第三位中，有一相沒有窮盡。既然在念中覺察念頭，還不能說心。只是在無明念中沒有住相等。只有窮盡洞徹心體，真凈獨自存在，更沒有其他法，所以特別說『心』。 四、總結觀察：疏文『念中最細者』，所以下文說：『無明熏習所產生的識』，乃至菩薩在究竟地也不能完全知曉，只有佛才能徹底明瞭。生相，配屬四相（生、住、異、滅）來說，因為它在九為業，在四名生，現在約四位來說，所以需要配入。又因為論中沒有生相的說法，如同前面凡夫位也沒有滅相的說法，疏文也進行了配屬。『此相等者』，前面的各個位次中，只是說以捨棄、以離開等，而沒有『遠』字。現在因為業相最為微細，再沒有比這更微細的作為此相的根本，既然能夠覺察明瞭，再沒有遺漏，才稱得上遠離。『真性現者』，因為被虛妄覆蓋，所以真性不顯現；因為不顯現，所以不能見到自性。現在既然遠離虛妄，自性就顯現出來；因為顯現出來，就能夠見到自性。『前三下』
【English Translation】 English version 2. Observing the Initial Arising of the Awakened Mind: This refers to initially perceiving and becoming aware of the very first arising aspect of the mind's essence, which is the 'birth aspect' (sheng xiang) (the initial state of the arising of all things). 'Arising' means 'birth'. 3. Benefit: The commentary 'From the root...' clarifies the causes and conditions for the arising of the perceived birth aspect. That is, in the beginningless time of delusion, fundamental ignorance (wu ming) (a Buddhist term referring to the delusion about the true nature of things) changes from stillness to movement, and this initial subtle state is called the birth aspect. Because it combines with ignorance and continues without ceasing, it gradually becomes coarse and attached, leading to delusion, the creation of karma, and endless wandering in the cycle of birth and death. Although the earlier stages perceive the coarse aspects, it is only in this stage that subtle thoughts begin to appear. 'Now below...' clarifies the function of the ability to awaken. That is, in the true and pure mind, one illuminates and observes the principle of what can give rise to existence and non-existence, and in the pure mind, there is nothing to be gained. The essence of the true and pure mind is originally unmoving, so it is said to be 'originally still' (ben lai ji). Because it is originally still, there is no initial aspect. This illustrates that the abiding mind of the Ten Grounds Bodhisattva still has subtle thoughts, and only when it is perfected can one not see subtle thoughts. 'Like the following...' uses a metaphor to illustrate that it can be seen. 'The previous three...' distinguishes the differences from the previous ones. However, the stage of awakened karma is not worth discussing. Moreover, in the second stage, because two aspects have not been exhausted; in the third stage, one aspect has not been exhausted. Since one is aware of thoughts within thoughts, it cannot yet be called 'mind'. It is only in the absence of abiding aspects in the thought of ignorance that one can exhaustively and thoroughly penetrate the essence of the mind, where true purity alone exists and there is no other dharma, so it is specifically called 'mind'. 4. Concluding Observation: The commentary 'The most subtle of thoughts...' is why the following text says: 'The consciousness arising from the perfuming of ignorance...', even Bodhisattvas at the ultimate stage cannot fully know it, only the Buddha can completely understand it. The birth aspect is assigned to the four aspects (birth, abiding, change, and extinction) because it is karma at the ninth and called birth at the fourth. Now, speaking in terms of the four stages, it needs to be assigned. Also, because there is no mention of the birth aspect in the treatise, just as there is no mention of the extinction aspect in the previous stage of ordinary beings, the commentary also assigns it. 'This aspect and so on...' In the previous stages, it was only said to abandon, to leave, etc., but there was no word 'far'. Now, because the karma aspect is the most subtle, and there is nothing more subtle to be the root of this aspect, since one can perceive and understand it completely, it can be called 'far away'. 'The true nature appears...' Because it is covered by illusion, the true nature does not appear; because it does not appear, one cannot see the self-nature. Now that one is far from illusion, the self-nature appears; because it appears, one can see the self-nature. 'The previous three...'
對前辨異也。下云。一切眾生不名為覺。以從本已來未曾離念故。既有念在爲念所障。豈得云見心性耶。仁王云。始從伏忍至愿三昧。照第一義不名為見。所謂見者。是薩婆若。前三下敘前位也。業識為生滅本。前既未離。豈名常住。今生下辨此位也。前但夢中覺夢。今此夢念都盡。是謂大覺。方名常住。佛地論云。如大夢覺。即斯義也。論究竟覺者。此正結名也。此有五義。故稱究竟。一斷究竟即前遠離微細念故。二證究竟即見心常住也。並前行滿智圓。故成四矣。四事既備。即位究竟也。即前云菩薩地盡也。前未下敘前位。既言望到則知未至。今即下明此位可知。以更無所進。故名究竟也。然此十地滿心與等妙二覺義說分三。若究其體更無三異。是故此文與后相望。互出不定。此中約斷四相。只言菩薩地。盡斷于生相。便是究竟。若下文中。又云。此無明所起識者。乃至菩薩究竟地不能盡知。唯佛窮了。又云。根本業染依菩薩盡地。得入如來地能離。又不了一法。界義者。從信相應地。觀察學斷。乃至如來地能究竟離。應知第十地覺生相。只一剎那覺生無生。便是佛位義說前後也。若準纓絡經說等。覺照寂妙覺寂照。今見性常住即是照寂。名究竟覺。即是寂照。此即一位之中約寂照二義。而分二覺無二體也。
一引經證。疏在因者。以因中未能親觀無念真理故。但能觀無念道理。此約地前說耳。然以無念是佛地故。能觀此者。是向佛地之智也。亦可智字通於所觀。是則向于佛智故。后譯云。能觀一切妄念無相。則為證得如來智慧。以是下明引經意。經中既言觀無念者。是向佛智。當知佛果決定無念也。此是等者。眾生是因佛即是果。能觀無念即是望義。望即向也。
二重釋。疏牒上等者。恐聞前覺心初起之言。將謂真心實有所起之相。今方覺此名覺初相。今欲釋出。故此牒之。非謂等者。以迷時謂有覺處元無。唯是一心。何有初相。此亦例前位。皆無所知之相方成。知異住等。問既下躡前難起故。為下指論以答。如覺下約喻釋意。覺心下合顯論文並可知。
三舉失。疏是前下釋是故二字。即顯下解余文。金剛已還者。無間道前諸位菩薩與諸異生。故云一切。未離等者。以生相念盡始得名覺。當知前之三位皆名不覺。況異生耶。然則下對前釋成也。以前說隨分覺及相似覺者。以約無明夢中四相差別。各齊一相而論。故有覺義。由分淺深。遂有隨分等別。今約無明眠之不別。俱名不覺。夢雖有差眠豈有異。無明即生相也。此顯等者。顯無明即為諸法之始。以是五住煩惱之端。十二因緣之首故。故下云。當知無
【現代漢語翻譯】 現代漢語譯本 一、引經證明。《疏》中說在因位時，是因為在因位中未能親自體觀無念的真理，所以只能觀無念的道理。這是就地上菩薩之前的情況來說的。然而，因為無念是佛的境界，所以能觀無念的人，是趨向佛地的智慧。也可以說，『智』字也包含所觀的對象，那就是趨向佛的智慧。後來的譯本說：『能觀一切妄念無相，就是證得了如來的智慧。』因此下面說明引經的用意。經中既然說觀無念的人，是趨向佛的佛智，應當知道佛果決定是無念的。這裡說的『等』，是指眾生是因，佛是果，能觀無念就是趨向佛果的期望。『望』就是『向』的意思。
二、重新解釋。《疏》中提到『等』，是恐怕聽到前面『覺心初起』的說法，就認為真心確實有生起的相狀。現在才覺悟到這叫做覺的初始相狀。現在想要解釋清楚，所以再次提起。不是說『等』，是因為迷惑時認為有覺悟的地方，原本是沒有的，只有一心，哪裡有什麼初始相狀？這也可以比照前面的位次，都是沒有所知的相狀才能成就。知道『異住』等等。『問既下』是承接前面的疑問而提出的，『為下』是指《論》來回答。『如覺下』是用比喻來解釋意思。『覺心下』是結合經文來顯明，可以知道。
三、指出過失。《疏》中『是前下』是解釋『是故』二字，『即顯下』是解釋其餘的文字。『金剛已還者』，是指無間道之前的各位菩薩和各種凡夫，所以說是『一切』。『未離等者』，是因為生相念滅盡才能稱為『覺』，應當知道前面的三位都叫做『不覺』，更何況是凡夫呢？『然則下』是與前面的解釋相對照而成立的。前面說隨分覺和相似覺，是就無明夢中的四相差別，各自達到一個相而說的，所以有覺的意義。由於程度的深淺，所以有隨分等差別。現在就無明睡眠的不分別來說，都叫做不覺。夢雖然有差別，睡眠哪裡有不同？無明就是生相。『此顯等者』，是顯示無明就是諸法的開始，是五住煩惱的開端，十二因緣的首要。所以下面說：『當知無』
【English Translation】 English version I. Citing Sutras as Proof. The commentary states 'in the causal stage' because, in that stage, one cannot directly observe the true principle of no-thought (Wu-nian 無念). One can only contemplate the doctrine of no-thought. This refers to the stage before the Bodhisattva grounds. However, since no-thought is the state of Buddhahood, one who can contemplate it possesses the wisdom that moves towards Buddhahood. The word 'wisdom' can also encompass the object of contemplation, thus it is directed towards the wisdom of the Buddha. A later translation says, 'To contemplate the absence of characteristics in all deluded thoughts is to attain the wisdom of the Tathagata.' Therefore, the following clarifies the intention of citing the sutra. Since the sutra states that one who contemplates no-thought is directed towards the wisdom of the Buddha, it should be known that the fruit of Buddhahood is definitely no-thought. The 'etc.' here means that sentient beings are the cause, the Buddha is the effect, and the ability to contemplate no-thought is the hope of reaching the fruit. 'Hope' means 'direction'.
II. Re-explaining. The commentary mentions 'etc.' above, fearing that upon hearing the statement 'the initial arising of the awakened mind,' one might assume that the true mind actually has a characteristic of arising. Now, it is realized that this is called the initial characteristic of awakening. Now, it is desired to explain it clearly, so it is brought up again. It does not mean 'etc.' because, in delusion, one thinks there is a place of awakening, but originally there is none, only one mind. Where would there be an initial characteristic? This can also be compared to the previous stages, where the absence of the characteristic of knowing is what allows accomplishment. Knowing 'different abidings' etc. 'Question from below' follows the previous difficulty to arise, 'for below' refers to the treatise to answer. 'Like awakening below' uses a metaphor to explain the meaning. 'Awakened mind below' combines to reveal the text and can be known.
III. Pointing out Faults. The commentary 'is before below' explains the words 'therefore,' 'immediately reveals below' explains the remaining text. 'Those before Vajra' refers to Bodhisattvas in all stages before the path of no-outflow (Wujian Dao 無間道) and all ordinary beings, hence the term 'all.' 'Not yet separated etc.' is because the thought of the arising characteristic must be exhausted before one can be called 'awakened.' It should be known that the previous three stages are all called 'unawakened,' let alone ordinary beings. 'Then below' is established in contrast to the previous explanation. The previous mention of partial awakening and similar awakening was based on the differences in the four characteristics within the dream of ignorance, each reaching one characteristic, hence the meaning of awakening. Due to the depth of the degree, there are differences such as partial etc. Now, in terms of the non-differentiation of the sleep of ignorance, all are called unawakened. Although dreams have differences, how is sleep different? Ignorance is the arising characteristic. 'This reveals etc.' reveals that ignorance is the beginning of all dharmas, the beginning of the five dwellings of affliction (Wu Zhu Fan Nao 五住煩惱), and the head of the twelve links of dependent origination (Shi Er Yin Yuan 十二因緣). Therefore, it says below: 'It should be known that no'
明能生一切染法。既為能生則知無有先於此者。斯則無始屬於他染。無始之無明依士得名。又無明下約當體釋無始也。謂此無明無有初際。以依真故。斯則無始即無明持業得名。故下文云。以如來藏無前際故。無明之相亦無有始。
四顯得。疏若至等者。此顯始覺覺至心源見自無念。亦知一切眾生皆悉轉彼靜心成。四相差別也。雖云知四相。乃是知眾生同是一心本來成佛也。如華嚴說。如來成正覺時。普見一切眾生悉皆成佛。釋云等者。佛得無念知念本無。眾生雖現在念中。佛知彼念亦即無念也。斯則佛無念與眾生。有念義齊。故云等也。以念即無念故。得彼無念。始知四相念也。此即生佛相望論等義。又釋下約四相相望。明等義。意明四相。皆是轉彼靜心所成。所成四相。既各無體。豈不即是一靜心耶。靜心即無念也。既一一相皆即無念。是故平等。以平等故得無念者。而能知之。如一珠中現。四色像。見珠體者悉能知之。然前以有念即無念。為等義。此以四相各即無念。為等義也。此上前解是海東疏。依大論釋義。則約覺至心源。以已得無念故。則知一切眾生生住異滅也。然據論文。只有知心相之言。且無眾生之語。今直就論文。更助一解。謂得此無念之時。已覺初相本無所起。常自一心本來無念。由是則
【現代漢語翻譯】 現代漢語譯本 『明』（光明、覺悟）能生出一切染法（被污染的法），既然是能生者，就知道沒有先於它的東西。這樣看來，『無始』（沒有開始）就屬於他染（由外在因素造成的污染）。『無始』的無明（對真理的無知）是依『士』（有情眾生）而得名的。另外，在『無明』之下，是從本體上解釋『無始』，意思是說，這個無明沒有最初的邊際，因為它依賴於真如（事物的真實本性）。這樣看來，『無始』就是『無明』，以持業釋（主謂關係）得名。所以下文說：『因為如來藏（佛性的藏身之處）沒有前際，所以無明的相也沒有開始。』
『四顯得』。《疏》中『若至等者』，這是顯示始覺（最初的覺悟）覺悟到心源（心的根源），見到自身無念（沒有妄念）。也知道一切眾生都是轉變了那個靜心（清凈的心）而成了四相（生、住、異、滅）的差別。雖然說知道四相，實際上是知道眾生都是同一顆心，本來就已成佛。如同《華嚴經》所說：『如來成正覺時，普遍見到一切眾生都已成佛。』解釋『等者』，是說佛得到無念，知道唸的本性是空無。眾生雖然現在處於念中，佛知道他們的念也就是無念。這樣看來，佛的無念和眾生的有念意義相同，所以說『等』。因爲念就是無念，所以得到那個無念，才開始知道四相的念。這指的是佛和眾生相互比較而言的『等』義。另外，下面的解釋是從四相相互比較，來說明『等』義。意思是說，四相都是轉變那個靜心所形成的。所形成的四相既然各自沒有實體，難道不就是同一個靜心嗎？靜心就是無念。既然每一個相都即是無念，所以是平等的。因為平等，所以得到無念的人才能知道它。就像一顆珠子中顯現出四種顏色，見到珠子本體的人都能知道它們。然而，前面是以有念即是無念作為『等』義，這裡是以四相各自即是無念作為『等』義。以上前面的解釋是海東疏，依據《大乘起信論》解釋的意義，是從覺悟到心源的角度，因為已經得到無念，所以知道一切眾生的生、住、異、滅。然而根據論文，只有『知心相』的說法，並沒有眾生的說法。現在直接就論文，再補充一種解釋，是說得到這個無念的時候，已經覺悟到初相（最初的相）本來沒有生起，常常是自身一心本來無念，因此就……
【English Translation】 English version 'Ming' (brightness, enlightenment) can generate all tainted dharmas (defiled phenomena). Since it is the generator, it is known that there is nothing prior to it. Thus, 'no beginning' belongs to other-taintedness (defilement caused by external factors). The 'no beginning' of ignorance (lack of knowledge of the truth) is named based on 'Shi' (sentient beings). Furthermore, under 'ignorance,' 'no beginning' is explained from the perspective of its essence, meaning that this ignorance has no initial boundary because it relies on Suchness (the true nature of things). Thus, 'no beginning' is 'ignorance,' named in a possessive relationship (subject-predicate relationship). Therefore, the following text says: 'Because the Tathagatagarbha (the womb of Buddhahood) has no prior boundary, the appearance of ignorance also has no beginning.'
'The Four Manifestations'. The commentary 'If reaching etc.' This reveals that initial enlightenment realizes the source of the mind, seeing self-no-thought (absence of deluded thoughts). It also knows that all sentient beings transform that tranquil mind into the differences of the four characteristics (birth, abiding, change, and extinction). Although it is said to know the four characteristics, it actually knows that all sentient beings are the same mind, originally becoming Buddhas. As the Avatamsaka Sutra says: 'When the Tathagata attains perfect enlightenment, he universally sees all sentient beings have already become Buddhas.' The explanation 'etc.' means that the Buddha attains no-thought, knowing that the nature of thought is emptiness. Although sentient beings are currently in thought, the Buddha knows that their thought is also no-thought. Thus, the Buddha's no-thought and sentient beings' thought have the same meaning, so it is said 'etc.' Because thought is no-thought, one attains that no-thought and then begins to know the thought of the four characteristics. This refers to the 'equality' meaning in relation to the Buddha and sentient beings. Furthermore, the following explanation compares the four characteristics to clarify the meaning of 'equality.' It means that the four characteristics are all formed by transforming that tranquil mind. Since the formed four characteristics each have no substance, are they not the same tranquil mind? The tranquil mind is no-thought. Since each characteristic is identical to no-thought, they are equal. Because of equality, those who attain no-thought can know it. It is like four colors appearing in one pearl; those who see the essence of the pearl can know them all. However, previously, having thought identical to no-thought was taken as the meaning of 'equality'; here, each of the four characteristics being identical to no-thought is taken as the meaning of 'equality.' The preceding explanation is the Haedong commentary, based on the meaning explained in the Awakening of Faith in the Mahayana, from the perspective of awakening to the source of the mind, because one has already attained no-thought, one knows the birth, abiding, change, and extinction of all sentient beings. However, according to the text, there is only the statement of 'knowing the characteristics of the mind,' and there is no mention of sentient beings. Now, directly based on the text, I will add another explanation, which is that when one attains this no-thought, one has already realized that the initial characteristic (the first characteristic) originally did not arise, and it is always one's own mind that is originally no-thought, therefore...
知四相皆然。即是一心。是心之相元未曾起。非謂別有生住異滅從心而起也。何以故。以一一相皆同。初相即是無念故。云以無念等故。無念唯一。故云等也故次文云。四相俱時同一覺故。一覺即無念也。故后譯云。若妄念息。即知心相生住異滅。皆悉無相也。即符此解。有智請詳。◎
起信論疏筆削記卷第九 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第十
長水沙門子璇錄
◎論初標立。疏雖得無念等者。謂得覺無念之始覺也。本無起者。即四相本無念故。待何等者。以因不覺有始覺。今不覺既無始覺亦絕也。
二釋。成論四相俱時有者以轉彼靜心。一念所成。一念本無念。四相無自性故。云皆無自立。疏三。初正釋也。如依一水而有千波。波無別體皆同一水。然未下對前辨異。初指昔。今既下顯今並可知。
疏問下。二問答通妨二。初正問答。問中兼難。並可詳悉。辨竟者。前正釋是也。唯一下重釋。處夢士者。即金剛已還及一切異生也。大覺即佛位。並如前說。文易可知。
攝論下。二引證二。初引攝論。前二句舉喻。后二句法合。以須臾間睡成多年夢。如有說言。一夢之間經歷三世。受身生死。此之謂也。此中下指引文意
【現代漢語翻譯】 現代漢語譯本 明白四相（生、住、異、滅）的本質都是如此，當下即是一心。這個心的相，原本就未曾生起。並非說另外有生、住、異、滅從心中產生。為什麼呢？因為每一個相都是相同的，最初的相就是無念。所以說『以無念等』，無念是唯一的，所以說『等』。因此下文說，『四相同時同一覺』，一覺就是無念。所以後來的譯本說，『如果妄念止息，就知道心相的生、住、異、滅，全部都是無相的』。這與此處的解釋相符。有智慧的人請詳細思考。
《起信論疏筆削記》卷第九 大正藏第44冊 No. 1848 《起信論疏筆削記》
《起信論疏筆削記》卷第十
長水沙門子璇 錄
關於《起信論》最初的標立，疏文雖然說『得無念等』，是指得到覺悟無念的始覺。『本無起者』，即四相（生、住、異、滅）原本就是無念的。『待何等者』，因為因不覺而有始覺，現在不覺既然沒有了，始覺也就斷絕了。
第二，解釋。成就論中『四相同時有』，是因為轉變那靜止的心，由一念所成就。一念原本就是無念，四相沒有自性，所以說『皆無自立』。疏文第三，首先是正式的解釋。如同依靠同一水而有千波，波沒有別的本體，都和水相同。『然未下』是與前面的辨別差異。『初指昔』，指過去。『今既下』，顯示現在，並且可以知道。
疏文『問下』，第二是問答，用來消除兩種妨礙。首先是正式的問答。問題中兼有詰難，可以詳細思考。『辨竟者』，指前面正式的解釋。『唯一下』，是再次解釋。『處夢士者』，指金剛位以下以及一切凡夫。『大覺』即佛位。都如前面所說，文句容易理解。
『攝論下』，第二是引用證明。首先是引用《攝大乘論》。前兩句是舉例，后兩句是佛法上的結合。因為短暫的睡眠可以形成多年的夢境，如有說法，『一夢之間經歷三世，感受生死』，說的就是這個意思。『此中下』，指引用文的意義。
【English Translation】 English version Knowing that the four characteristics (birth, abiding, change, and extinction) are all like this, it is immediately the One Mind. The aspect of this mind has never arisen from the beginning. It is not that there are separate birth, abiding, change, and extinction arising from the mind. Why? Because each characteristic is the same, the initial characteristic is non-念 (wu nian, no-thought). Therefore, it is said 'by non-念 etc.,' non-念 is the only one, so it is said 'etc.' Therefore, the following text says, 'The four characteristics are simultaneously the same one awakening,' one awakening is non-念. Therefore, the later translation says, 'If deluded thoughts cease, then one knows that the birth, abiding, change, and extinction of the mind's characteristics are all without characteristics.' This is consistent with this explanation. Those with wisdom, please consider it in detail.
Commentary on the Awakening of Faith in the Mahayana, Manuscript Notes, Volume 9 Taisho Tripitaka Volume 44, No. 1848, Commentary on the Awakening of Faith in the Mahayana, Manuscript Notes
Commentary on the Awakening of Faith in the Mahayana, Manuscript Notes, Volume 10
Recorded by Shramana Zixuan of Changshui
Regarding the initial establishment of the Awakening of Faith, although the commentary says 'attaining non-念 etc.,' it refers to attaining the initial awakening of realizing non-念. 'Originally without arising' means that the four characteristics (birth, abiding, change, and extinction) are originally non-念. 'Awaiting what etc.' Because initial awakening arises due to non-覺 (bu jue, non-awakening), now that non-awakening is gone, initial awakening is also cut off.
Second, explanation. The 'four characteristics exist simultaneously' in the Accomplishment of the Treatise is because of transforming that still mind, accomplished by one thought. One thought is originally non-念, the four characteristics have no self-nature, so it is said 'all without self-establishment.' Commentary three, first is the formal explanation. Like relying on one water to have a thousand waves, the waves have no separate substance, all are the same water. 'However, below' distinguishes the differences from before. 'Initially refers to the past,' referring to the past. 'Now below' shows the present, and can be known.
Commentary 'Question below,' second is question and answer, used to eliminate two obstacles. First is the formal question and answer. The question includes challenges, which can be considered in detail. 'Distinguishing completed' refers to the formal explanation before. 'Only below' is a repeated explanation. 'Those in the dream' refers to those below the Vajra position and all ordinary beings. 'Great Awakening' is the Buddha position. All as said before, the text is easy to understand.
'Samgraha-lakshana below,' second is citing proof. First is citing the Mahāyānasaṃgraha. The first two sentences are giving an example, the last two sentences are a Dharma combination. Because a short sleep can form many years of dreams, as there is a saying, 'Experiencing three lifetimes and experiencing birth and death in one dream,' this is what it means. 'Here below' refers to the meaning of the cited text.
。意云。經年夢事不出須臾。無涯生死不出剎那。彼論剎那即今之無念。指彼同此也。
楞伽下引楞伽三。初正引可知。
二解文。意云。剎那生即無生。以無自性故。若非下反明也。謂若剎那不是無生。即有自性也。既有自性即不流轉。今既流轉。即知無有自性。是故無生也。是故下結也。由是剎那即無生故。所以契無生者。即是見剎那也。此即例前四相。諸念即無念故。是故得無念者。方覺四相唯是一心。
凈名下三重證。不生等者。意云。無常之法必無自性。以無性故。即不生滅。此與楞伽文異義同。七識等者。亦即流轉無性。四相無念義故。圓覺云。知是空華即無流轉。亦無身心受彼生死。楞伽正文云。五識身不流轉。今云七識。疏筆誤爾。如來藏等者。以有實體不可泯故。故生滅處即如來藏。楞嚴云。生滅去來本如來藏妙真如性。
疏此下三總結大意。文旨可知。然前四位及引經下至後段。正同圓覺依位漸證忘心頓證。具明此者。意令頓悟漸修自然成位。其猶學射心唯在的。箭有近遠。楞嚴亦云。理即頓悟乘悟並消。事非頓除因次第盡。由是若不說漸位。則階降何知。若不說頓門。則終卒難入。由是具說以備修行。
隨染本覺者。亦前略說是體。文云。心體離念。故此段是
【現代漢語翻譯】 現代漢語譯本： 意云（意為）：經年累月的夢境之事，其實不出須臾（極短的時間）；無邊無際的生死輪迴，也不過是剎那（極短的時間）。彼論（他們所說的）剎那，就是現在的無念（沒有念頭）。指彼（他們所指的）與此（我們所指的）是相同的。
《楞伽經》下文引用了《楞伽經》第三品。首先是直接引用，這很容易理解。
其次是解釋經文。意云（意為）：剎那生（剎那產生）即是無生（沒有產生），因為沒有自性（獨立不變的性質）的緣故。『若非下』是反過來闡明。意思是說，如果剎那不是無生，那就是有自性。既然有自性，就不會流轉變化。現在既然流轉變化，就知道沒有自性，所以是無生。『是故下』是總結。因為剎那即是無生，所以契合無生的人，就是見到剎那的人。這就像前面所說的四相（生、住、異、滅），諸念（各種念頭）即是無念（沒有念頭）的緣故。所以得到無念的人，才能覺悟四相唯一是自心。
《凈名經》下文有三重證據。『不生等者』，意云（意為）：無常的法必定沒有自性。因為沒有自性，所以不生不滅。這與《楞伽經》的文句不同，但意義相同。『七識等者』，也即是流轉無性，與四相無念的意義相同。《圓覺經》說：『知是空華，即無流轉，亦無身心受彼生死。』《楞伽經》正文說：『五識身不流轉』，現在說七識，是疏筆的錯誤。『如來藏等者』，因為有實體不可磨滅，所以生滅之處即是如來藏。《楞嚴經》說：『生滅去來本如來藏妙真如性。』
疏（疏鈔）中『此下』有三重總結大意。文旨容易理解。然而前面的四位（四種階位）以及引用經文下至後段，正如同《圓覺經》所說的依位漸證（依據階位逐漸證悟），忘心頓證（頓悟而忘卻妄心）。詳細說明這些，是爲了讓人頓悟漸修自然成就階位。這就像學射箭，心只在箭靶上，箭有近有遠。《楞嚴經》也說：『理即頓悟，乘悟並消，事非頓除，因次第盡。』因此，如果不說漸位，那麼階梯等級如何得知？如果不說頓門，那麼最終難以進入。因此，詳細說明是爲了完備修行。
『隨染本覺者』，也是前面略說本體。經文說：『心體離念』，所以這段是。
【English Translation】 English version: It means: The events of dreams lasting for years are actually within a moment; the boundless cycle of birth and death is also within an instant. The 'kshana' (instant) they discuss is the present 'no-thought' (absence of thought). What they refer to is the same as what we refer to.
The following passage from the Lankavatara Sutra quotes the third chapter of the Lankavatara Sutra. The initial direct quote is easily understood.
Secondly, it explains the text. It means: 'Kshana-birth' (birth in an instant) is 'no-birth' (no birth), because it has no self-nature (independent and unchanging nature). 'If not below' clarifies it from the opposite perspective. It means that if the kshana is not 'no-birth', then it has self-nature. Since it has self-nature, it will not transmigrate. Since it now transmigrates, it is known that it has no self-nature, therefore it is 'no-birth'. 'Therefore below' is a conclusion. Because the kshana is 'no-birth', therefore those who accord with 'no-birth' are those who see the kshana. This is like the four characteristics (birth, abiding, change, and extinction) mentioned earlier, where all thoughts are 'no-thought'. Therefore, those who attain 'no-thought' can realize that the four characteristics are solely the mind.
The following from the Vimalakirti Sutra has threefold evidence. ''No-birth etc.' means: Impermanent dharmas (phenomena) must have no self-nature. Because they have no self-nature, they are neither born nor extinguished. This differs from the wording of the Lankavatara Sutra, but the meaning is the same. 'The seven consciousnesses etc.' also mean that they transmigrate without self-nature, which is the same meaning as the four characteristics being 'no-thought'. The Surangama Sutra says: 'Knowing that they are empty flowers, there is no transmigration, and neither body nor mind experiences birth and death.' The main text of the Lankavatara Sutra says: 'The five consciousnesses do not transmigrate.' Now it says seven consciousnesses, which is a mistake in the commentary. 'The Tathagatagarbha etc.' is because it has a substance that cannot be obliterated, therefore the place of birth and extinction is the Tathagatagarbha (Buddha-nature). The Shurangama Sutra says: 'Birth, extinction, coming, and going are originally the wonderful true nature of the Tathagatagarbha.'
In the commentary, 'below this' has a threefold summary of the main idea. The meaning of the text is easy to understand. However, the previous four positions (four stages) and the citation of scriptures down to the later section are exactly the same as the Surangama Sutra's gradual realization based on positions and sudden realization of forgetting the mind. Explaining these in detail is to allow people to suddenly awaken and gradually cultivate, naturally achieving positions. This is like learning archery, where the mind is only on the target, and the arrows have near and far distances. The Shurangama Sutra also says: 'Principle is suddenly realized, riding on realization and eliminating it, but phenomena are not suddenly removed, and the causes are exhausted in sequence.' Therefore, if the gradual positions are not discussed, how can the levels of the ladder be known? If the sudden door is not discussed, then it is difficult to enter in the end. Therefore, detailed explanations are given to complete the practice.
'Those who accord with defilement and original enlightenment' is also a brief explanation of the essence mentioned earlier. The text says: 'The mind-essence is free from thought', so this section is.
相。文云。生二種相。故后四鏡是體相雙辨。文云。覺體相故。初總標。疏此二下以是本覺不合言生。今隨染緣還凈而顯故。有生義。斯則顯故名生。非創然而生也。故下文云。顯現法身等。生已不離者。其實即是今猶義說也。其猶明鏡在塵出塵其體不別。
二徴列。疏明本等者。自隨流而還源。自垢染而清凈。亦即自隱而顯也。覺處不覺久被染塵。卻複本真故云還凈。明還等者。昔以相隱而用廢。今以相顯而用興。其猶出塵之鏡形對而像生也。此之下總明二相得稱隨染所以也。然智凈相離自業識等染緣故不成。以無能顯故。故下云。若離不覺之心。則無真覺自相可說等。若不思議業相離彼眾生等染緣。故亦不成。以無能感故。故下云。諸佛如來唯是法身智相之身第一義諦。無有世諦境界。離於施作。但隨眾生見聞得益。故說為用。由是此二俱名隨染。
初因。疏真如等者。謂在內為理法在外為教法。雖內外不同。皆名為法。由是論中。通言法也。此在等者。但由熏習力故。緣教修行。從初信位終至第十回向也。資糧者。謂十信三賢具修福智。為成佛之資糧故。亦名順解脫分。善加行者。即暖頂忍世第一四種加行。此在三賢位后十地位前。加功用行以求見道故。亦名順抉擇分善。此四加行依四尋伺四如實
【現代漢語翻譯】 現代漢語譯本： 相。文中說，『生起兩種相』。因此，後面的四種鏡是體和相的雙重辨析。文中說，『覺悟體相的緣故』。最初是總的標示。疏文中『此二』以下，因為這是本覺，不應該說『生』。現在隨著染污的因緣，返回清凈而顯現，所以有『生』的意義。這便是因為顯現的緣故而名為『生』，不是憑空產生。所以下文說，『顯現法身』等等。『生起后不離開』，實際上就是現在仍然在說的意思。這就像明鏡在塵世和脫離塵世，它的本體沒有區別。
二、征列。疏文中『明本』等，是從隨順流轉而返回本源，從垢染而清凈，也就是從隱沒而顯現。覺悟之處，不覺悟已經很久被染污，卻又恢復本來的真實，所以說『還凈』。疏文中『明還』等，過去因為相隱沒而作用廢止，現在因為相顯現而作用興起，就像脫離塵世的鏡子，形對立而影像產生。『此之』以下，總的說明兩種相可以稱為隨順染污的原因。然而智凈相離開自業識等的染污因緣，所以不能成就，因為沒有能顯現的緣故。所以下文說，『如果離開不覺的心，就沒有真覺自相可以說了』等等。如果不思議業相離開那些眾生等的染污因緣，也不能成就，因為沒有能感應的緣故。所以下文說，『諸佛如來只是法身智相之身，是第一義諦，沒有世俗諦的境界，脫離了施作，只是隨著眾生的見聞而得到利益，所以說是作用』。因此，這兩種都稱為隨順染污。
最初的因。疏文中『真如』等，是指在內為理法，在外為教法。雖然內外不同，都稱為法。因此，論中都說是法。『此在』等，只是由於熏習的力量，憑藉教法修行，從最初的信位直到第十回向位。『資糧』，是指十信、三賢具足修習福德和智慧，作為成就佛的資糧，也稱為順解脫分。『善加行』，就是暖位、頂位、忍位、世第一位這四種加行。這在三賢位之後，十地位之前，增加功用修行以求見道，也稱為順抉擇分善。這四種加行依據四尋伺、四如實。
【English Translation】 English version: The Aspect. The text says, 'Two kinds of aspects arise.' Therefore, the latter four mirrors are a dual analysis of substance and aspect. The text says, 'Because of the enlightenment of the substance and aspect.' Initially, there is a general indication. The commentary 'These two' below explains that since this is original enlightenment (本覺), it should not be said to 'arise.' Now, following the defiled conditions, returning to purity, it manifests, hence the meaning of 'arising.' This is because it is named 'arising' due to manifestation, not arising out of nothing. Therefore, the text below says, 'Manifesting the Dharmakaya (法身)' etc. 'Having arisen, not departing' is actually the meaning that is still being spoken of now. It is like a bright mirror in the dust and out of the dust, its substance is not different.
Second, Citation and Enumeration. The commentary 'Clarifying the origin' etc., is from following the flow and returning to the source, from defilement and purification, which is also from concealment and manifestation. The place of enlightenment, not being enlightened has long been defiled, but it returns to its original truth, hence it is said 'returning to purity' (還凈). The commentary 'Clarifying the return' etc., in the past, because the aspect was concealed, the function was abandoned; now, because the aspect is manifested, the function arises. It is like a mirror out of the dust, the form is opposite and the image arises. 'This' below generally clarifies why the two aspects can be called following defilement. However, the wisdom-purity aspect is separated from the defiled conditions such as self-karma consciousness (自業識), so it cannot be accomplished, because there is nothing that can manifest it. Therefore, the text below says, 'If one departs from the mind of non-enlightenment, then there is no true self-aspect of enlightenment that can be spoken of' etc. If the inconceivable karma aspect (不思議業相) is separated from the defiled conditions such as those sentient beings, it also cannot be accomplished, because there is nothing that can induce it. Therefore, the text below says, 'The Buddhas and Tathagatas (如來) are only the body of the Dharmakaya (法身) and wisdom-aspect (智相), the ultimate truth (第一義諦), without the realm of conventional truth (世諦), detached from actions, but following the seeing and hearing of sentient beings to gain benefit, hence it is said to be function.' Therefore, these two are both called following defilement.
The Initial Cause. The commentary 'Suchness' (真如) etc., refers to the principle-dharma (理法) internally and the teaching-dharma (教法) externally. Although internal and external are different, they are both called dharma. Therefore, in the treatise, it is generally called dharma. 'This being in' etc., is only due to the power of habituation (熏習), relying on the teaching to cultivate, from the initial stage of faith (信位) to the tenth stage of dedication (迴向位). 'Provisions' (資糧) refers to the ten faiths and the three sages (三賢) fully cultivating merit and wisdom, as provisions for becoming a Buddha, also called the part of following liberation (順解脫分). 'Good application' (善加行) refers to the four kinds of application: warmth (暖位), peak (頂位), forbearance (忍位), and the highest in the world (世第一位). This is after the three sages and before the ten grounds (十地位), increasing effort in practice to seek seeing the path, also called the good of following determination (順抉擇分善). These four applications rely on the four seekings (四尋伺) and the four realities (四如實).
觀。觀名義名義自性。名義差別假有實無。如暖頂二位。同修四尋伺觀。忍世第一同修四如實觀。暖位修明得定發下尋伺。觀無所取。頂位修明增定。發上尋伺。重觀無所取。忍位修印順定。印前順后。發下如實智。此有三品。下品印無所取。中品順無能取。上品印無能取。言如實智者。如實遍知名等四法離識非有。所取若無能取亦無也。世第一位依無間定發上如實智雙印二空。又離所取能除遍計。離能取除依他起。雙印二空得圓成實。猶帶空相非真唯識故。彼頌云。現前立少物。謂是唯識性。以有所得故。非實住唯識也。登地已上者。初地見道。二地已上。即是修道。以此二位證真起行。還契于真也。非同地前緣教而修。故云如實。以地前是教道此名證道故。金剛等者。於此定位二種道中方便道也。義見前文。
後果疏由前等者。即方便行為能破。生滅相為所破。又方便道為能顯。不生滅性為所顯。此根等者。以未至此位之前。根本無明與真凈心。常相和合成此識相。今至此位。無明既盡唯一心在。照體獨立與誰為合。故中論云。一法雲何合。即顯等者。此中疏意明今論文隔句顯發。謂破和合識內根本無明生滅之相。即顯不生滅法身本覺。滅染心之中業等相續等相。成淳凈圓智報身始覺。今此且明初段顯法身
義。法身即本覺。隱顯得名。今雙舉者。要對后始覺故也。即于等者。以六染心皆依無明與真和合。而得相續。今無明既盡和合不成。染心依何而得相續。故並隨滅。然諸染心皆相妄而體真。故相滅而體不滅。故云。不滅心體也。故令等者。比以無明和合染心相續故。使本覺曠劫隨流。今既無明破。染心滅無所拘累故。得此心卻復元凈。其猶窮子歸家。摩尼出垢也。成淳凈圓智者。不雜故淳。離染故凈。無缺故圓。滅識故智。成應身始覺者。應字平聲呼。謂始覺智與本覺相應。即報身也。真諦三藏亦呼報身為應身。然此始覺與前本覺。皆是能成。此應身與前法身皆是所成。意謂識相破而性在。性即本覺。本覺能成法身。心相滅而智凈。智即始覺。始覺能成報身。此皆義說能所成也。然此段文是海東疏義。圭山參而用之。石壁失照作應化解。深為不可。以下不思議業相方是應化身故。若如上解。三身義足不爾。文中便成缺剩。剩一化身。缺一報也。有智請詳。然此下始本同也。以始覺是本之用。由有染故。本覺用起以為對治。今染緣既息。用還歸體故。轉其名為圓凈智也。斷德者。除淳凈智外。余文悉是斷德。識與心相是所斷法。法身是彼斷所顯故。后之一相即是恩德。即三德備矣。若依此說。前之應身正當屬報文理甚
順。
初問疏問意等者。前云。依如來藏故。有生滅心仍說和合不相舍離。今生滅既滅真亦合滅。如何卻云滅相續心顯現法身智淳凈耶。斯則約相即門以相難性也。
初法中三。初釋正難。疏意云等者。前說心成識者。但是心相成識。今言識滅者。亦是心相滅。斯則生之與滅皆約心相不約心體故。得說言滅相續心顯法身等。此則約非一門性相不即而答也。轉難等者。意云。既若起滅不幹心體。斯則真妄迢然。如何前云。轉彼靜心成起滅耶。此約性相相離義為轉難也。
論無明下二釋轉難也。疏如此等者。意云前雖云相滅。但是相融歸性義說為滅。以此識相不離覺性故。是則真妄元無別體。而難云。離真有妄耶。此乃約性相不離義以答也。
論非可懷下三雙結。成前二義也。前句結后義相不離性。成得轉彼靜心為起滅等。后句結前義。心相是無明。成得滅相續心現法身等。疏非一異等者。后譯本云。相與本覺非一非異。非是可壞非不可壞等。生滅門初已曾廣釋。今卻以彼非一異義。成此文中非壞不壞義。此即約義總標也。若依下引經別釋無明即明故不可壞。壞則壞於明體。故涅槃具云。明與無明凡夫為二。智者了達其性無二。無二之性即是實性。若就等者。以識相即非心體故。所以因滅無明得
【現代漢語翻譯】 現代漢語譯本 順。
初問疏問意等者：前面說，『依如來藏（Tathagatagarbha，如來所具有的清凈佛性）的緣故，有生滅心，仍然說和合不相舍離』。現在生滅既然滅了，真（指真如自性）也應該一起滅。如何又說滅了相續心，顯現法身（Dharmakaya，佛的法性之身）智淳凈呢？這實際上是從相即門（事物相互融合，沒有絕對的界限）的角度，用現象來質疑本體。
初法中三：首先解釋正難。疏意云等者：前面說心成為識，只是心的現象成為識。現在說識滅，也是心的現象滅。這樣看來，生和滅都是從心的現象來說的，不是從心的本體來說的。所以才能說滅了相續心，顯現法身等。這是從非一門（現象和本體不是完全一樣）的角度，說明現象和本體不是完全等同來回答。 轉難等者：意思是說，如果起滅不影響心的本體，那麼真和妄就截然不同了。為什麼前面又說，『轉彼靜心成起滅』呢？這是從本體和現象相互分離的角度來提出的疑問。
論無明下二釋轉難也：疏如此等者：意思是說，前面雖然說相滅，但只是從現象融合歸於本體的角度來說的滅。因為這個識相不離覺性（Buddha-nature，覺悟的本性），所以真和妄本來就沒有不同的本體。而你卻問，離開真還有妄嗎？這是從本體和現象不分離的角度來回答。
論非可懷下三雙結：總結前面兩種意思。前一句總結後面的意思，即現象不離本體，所以才能『轉彼靜心為起滅』等。后一句總結前面的意思，即心相就是無明（Avidya，對事物真相的迷惑和無知），所以才能滅了相續心，顯現法身等。疏非一異等者：後來的譯本說，『相與本覺（original enlightenment，本初的覺悟）非一非異，非是可壞非不可壞』等。生滅門一開始就已經廣泛解釋過了，現在卻用那個非一異的意義，來成就本文中非壞不壞的意義。這實際上是從意義上總的概括。若依下引經別釋無明即明故不可壞：如果依據經典來分別解釋，無明就是明，所以不可壞。壞了就壞了明體。所以《涅槃經》（Nirvana Sutra）詳細地說，『明與無明，凡夫認為是二，智者了達其性無二。無二之性，就是實性』。若就等者：因為識相不是心體，所以因為滅了無明才能得到。
【English Translation】 English version The Initial Question Clarification on the Meaning, etc.: Earlier, it was said, 'Relying on the Tathagatagarbha (the pure Buddha-nature inherent in all beings), there is the mind of arising and ceasing, yet it is said that they are harmoniously united and inseparable.' Now that arising and ceasing have ceased, the True (referring to the True Suchness nature) should also cease together. How then can it be said that the cessation of the continuous mind manifests the Dharmakaya (the body of the Dharma, the embodiment of the Buddha's teachings) with pure wisdom? This is actually using phenomena to question the essence from the perspective of the gate of interpenetration (things interpenetrate each other without absolute boundaries).
The Initial Dharma in Three: First, explain the direct question. The meaning of 'Clarification on the Meaning, etc.' is: Earlier, it was said that the mind becomes consciousness, but this is only the phenomenon of the mind becoming consciousness. Now it is said that consciousness ceases, which is also the phenomenon of the mind ceasing. Thus, arising and ceasing are both spoken of from the perspective of the mind's phenomena, not from the perspective of the mind's essence. Therefore, it can be said that the cessation of the continuous mind manifests the Dharmakaya, etc. This is answering from the perspective of the gate of non-duality (phenomena and essence are not completely the same), explaining that phenomena and essence are not completely identical. The meaning of 'Turning the Question, etc.' is: If arising and ceasing do not affect the mind's essence, then the True and the False are completely different. Why then was it said earlier, 'Turning that still mind into arising and ceasing'? This is raising a question from the perspective of the separation of essence and phenomena.
The Treatise on Ignorance, the Second Explains the Turned Question: The meaning of 'Clarification is Like This, etc.' is: Although it was said earlier that phenomena cease, it is only said to cease from the perspective of phenomena merging back into the essence. Because this characteristic of consciousness does not depart from the nature of awareness (Buddha-nature, the inherent nature of enlightenment), the True and the False originally have no different essence. And you ask, 'Is there falsehood apart from the True?' This is answering from the perspective of the non-separation of essence and phenomena.
The Treatise on 'Not to be Cherished', the Third Concludes in Pairs: Summarizing the previous two meanings. The first sentence summarizes the later meaning, that phenomena do not depart from essence, so it is possible to 'Turn that still mind into arising and ceasing,' etc. The second sentence summarizes the previous meaning, that the characteristic of the mind is ignorance (Avidya, delusion and ignorance of the true nature of things), so it is possible to cease the continuous mind and manifest the Dharmakaya, etc. The meaning of 'Clarification on Non-duality, etc.' is: Later translations say, 'Characteristics and original enlightenment (the original enlightenment) are neither one nor different, neither destructible nor indestructible,' etc. The gate of arising and ceasing has already been extensively explained at the beginning, but now that meaning of non-duality is used to accomplish the meaning of non-destructible and indestructible in this text. This is actually a general summary from the perspective of meaning. If according to the scriptures below, ignorance is explained separately as being enlightenment, so it is indestructible: If according to the scriptures, ignorance is explained separately as being enlightenment, so it is indestructible. If it is destroyed, then the essence of enlightenment is destroyed. Therefore, the Nirvana Sutra (Nirvana Sutra) says in detail, 'Enlightenment and ignorance are considered two by ordinary people, but the wise realize that their nature is not two. The nature of non-duality is the true nature.' If according to, etc.: Because the characteristic of consciousness is not the mind's essence, therefore, one can attain because of the cessation of ignorance.
菩提也。無明滅下結成可壞之義。此即正顯前文滅。相續心顯法身也。如正法念經說。水乳一處。鵝王飲之乳盡水在。滅惑準智者。世人皆謂斷盡惑結。然後證真。殊不知惑體本真全覺之不覺。如迷東為西誰之過耶。而欲求滅西相。然後見東愚之甚矣。
二喻疏真隨妄轉者。即下凈心因無明風動。論水相風相不相舍離者。濕是水相。動是風相。動處全濕。濕處全動。是不相舍離。亦可水相者。波動也。風相者。亦波動也。以水之與風俱用彼為相故。云不相舍離。以喻一切染法依真而起由癡所發。染法望真。是真之相。若望于癡。是癡之相。如下云。以一切染法皆是不覺相故。又云。皆同真如性相。故此喻之疏真妄相依者。即下心與無明不相舍離。真體不變者。即下心非動性。以心性寂滅。本非動作。以不守自性。隨他無明。故成起滅。如水濕性本不動搖。由風故動也。息妄顯真者。即下無明滅相續則滅智性不壞此明等者意明。若真自性是動法者。識相滅時真性應滅。今既不滅。應知非自性動也。如彼水性。若自性動波相滅時。濕性應滅。今既不滅。應知非自性動也。
三合。疏水隨風動者。即前大海因風波動也。以水下喻文可知。所況者。應云以心不能自生。要因無明以成識等。無明不能自現妄相。要因
【現代漢語翻譯】 現代漢語譯本：菩提（Bodhi，覺悟）的含義是，當無明（Avidyā，無知）止息時，煩惱結使被摧毀，這正是爲了彰顯前文所說的『滅』。相續心（Saṃtāna-citta，連續不斷的心）則顯現法身（Dharmakāya，佛的法性之身）。正如《正法念經》所說：『水和乳混合在一起，鵝王只飲用乳，而水則留下。』 滅除迷惑可以比作智者。世人常認為必須斷盡煩惱結使，然後才能證得真如。但他們不知道，煩惱的本體原本就是真如全覺的不覺。就像迷失方向，把東看成西，這是誰的過錯呢？如果想要先滅除西相，然後才能見到東，那就太愚蠢了。 二、用比喻來解釋真如隨妄念流轉：就像清凈心因為無明之風的擾動。論述水相和風相不互相舍離：『濕』是水相，『動』是風相。動的地方完全是濕的，濕的地方完全是動的，所以它們不互相舍離。也可以說，水相就是波動，風相也是波動。因為水和風都用對方作為自己的相，所以說不互相舍離。這比喻一切染污法依真如而生起，由愚癡所引發。染污法相對於真如，是真如的相；相對於愚癡，是愚癡的相。如下文所說：『因為一切染污法都是不覺的相。』又說：『都與真如的體性相同。』所以這個比喻是用來解釋真妄相互依存的，也就是下文所說的心與無明不互相舍離。真如本體不變：就是下文所說的心非動性。因為心性寂滅，本來就不是動作。因為不守護自己的本性，隨順他人的無明，所以才形成生滅。就像水的濕性本來不動搖，因為風的緣故才動搖。止息妄念，顯現真如：就是下文所說，無明滅，相續也滅，智性不壞。這段話是爲了說明，如果真如的自性是動法，那麼識相滅的時候，真性也應該滅。現在既然沒有滅，就應該知道它不是自性動。就像水的本性，如果是自性動，那麼波相滅的時候，濕性也應該滅。現在既然沒有滅，就應該知道它不是自性動。 三、總結。疏解：水隨風動，就是前面所說的大海因為風而波動。用水來比喻，從下文可知。所要比喻的是：應該說心不能自己產生，必須依靠無明才能形成識等。無明不能自己顯現虛妄之相，必須依靠……
【English Translation】 English version: Bodhi (Enlightenment) means that when Avidyā (Ignorance) ceases, the bonds of affliction are destroyed, which is precisely to highlight the 'cessation' mentioned earlier. Saṃtāna-citta (Continuity of Mind) then manifests the Dharmakāya (the Dharma body of the Buddha). As the Śrīmālādevī Siṃhanāda Sūtra says, 'When water and milk are mixed together, the swan-king drinks only the milk, and the water remains.' The extinction of delusion can be compared to a wise person. People often think that they must completely cut off the bonds of affliction before they can realize the truth. But they do not know that the essence of affliction is originally the non-awakening of the complete awakening of true thusness. It's like being lost and mistaking east for west. Whose fault is that? If you want to eliminate the appearance of west before you can see east, that is extremely foolish. Second, using metaphors to explain how true thusness flows with delusion: It's like the pure mind being disturbed by the wind of ignorance. Discussing how the water aspect and the wind aspect do not abandon each other: 'Wetness' is the water aspect, and 'movement' is the wind aspect. Where there is movement, there is complete wetness, and where there is wetness, there is complete movement, so they do not abandon each other. It can also be said that the water aspect is the wave, and the wind aspect is also the wave. Because both water and wind use each other as their own aspect, it is said that they do not abandon each other. This metaphor illustrates that all defiled dharmas arise based on true thusness and are caused by ignorance. Defiled dharmas, relative to true thusness, are the aspect of true thusness; relative to ignorance, they are the aspect of ignorance. As stated below, 'Because all defiled dharmas are aspects of non-awakening.' And also, 'They are all the same as the nature and characteristics of true thusness.' Therefore, this metaphor is used to explain the interdependence of truth and delusion, which is what is said below about the mind and ignorance not abandoning each other. The true thusness body is unchanging: This is what is said below about the mind not being of a moving nature. Because the mind-nature is quiescent, it is not originally movement. Because it does not guard its own nature and follows the ignorance of others, it forms arising and ceasing. Just like the wet nature of water is originally unmoving, it moves because of the wind. Ceasing delusion and manifesting true thusness: This is what is said below, when ignorance ceases, continuity also ceases, and the nature of wisdom is not destroyed. This passage is to explain that if the self-nature of true thusness were a moving dharma, then when the aspect of consciousness ceases, the true nature should also cease. Since it has not ceased, it should be known that it is not self-nature movement. Just like the nature of water, if it were self-nature movement, then when the wave aspect ceases, the wet nature should also cease. Since it has not ceased, it should be known that it is not self-nature movement. Third, summary. Explanation: Water moving with the wind is what was said earlier about the great sea being disturbed by the wind. Using water as a metaphor, as can be seen from the following text. What is being compared is: It should be said that the mind cannot arise on its own, it must rely on ignorance to form consciousness, etc. Ignorance cannot manifest illusory appearances on its own, it must rely on...
心方現妄相故。無明動相即心動。相無別體也。故前云。染法望真。是真之相。若望無明。是無明相也。風水相依者。即前水相風相不相舍離。然于中俱無形相義。喻中不言故。今疏中約法顯喻。以濕下喻明。心法下法說並可見。若據疏意。即約全奪兩亡之義。今于疏外別助一解。言心與無明俱無形相者。此約真妄各住自位時說也。舉此義者。要顯真妄之相不相離故。以真本無形相。約染心以說其相。無明亦無形相。還指染心以為其相。斯則住自位時雖無形相。而真妄和合共現染相。以此染法。亦是真如相。亦是無明相。故云不相舍離。如父母共生一子。此子亦是父之子。亦是母之兒也。問何故前喻中。只言風相水相不相舍離。而不云俱無形相耶。答以前文中但喻不相舍離義。不喻無形相義。以水不起波時亦有相故。風亦如是。但取分喻故不言無形相也。問喻中雲風相水相。法中雲俱無形相。法喻豈齊耶。答喻中就所起共相說。故皆云相。法中就能起自相說。故云俱無。雖無自相之相。而有共相之相。法喻正齊也。然喻中約已起。故云相。法中約未起。故云俱無。又喻中約合法。故云相。法中約開說。故云俱無也。然今法喻正意。只明無明之相與覺性不相舍離義。不顯無形相義。故前喻中不喻此也。閤中雖有無形相言
【現代漢語翻譯】 現代漢語譯本： 因為心識顯現虛妄的表象，所以『無明』（Avidya，無知）的動相就是心識的動。這些表象沒有獨立的實體。因此前面說，從染法的角度來看真如，它是真如的表象；如果從『無明』的角度來看，它是『無明』的表象。『風水相依』指的是前面的水相和風相不互相分離，然而，在其中都沒有具體形狀的意義。因為比喻中沒有提到這一點，所以現在的疏文中用佛法來顯現比喻，用濕潤和向下流動來比喻光明。心法和下法（指無明）的說法都可以看到。如果按照疏文的意思，就是採用全奪和兩忘的意義。現在在疏文之外另外補充一種解釋，說心和『無明』都沒有具體形狀，這是指真妄各自安住于自身位置時的情況。提出這個意義，是要顯示真妄的表象不互相分離。因為真如本來沒有形狀，所以從染心的角度來說它的表象；『無明』也沒有形狀，仍然指染心作為它的表象。這樣，安住于自身位置時雖然沒有形狀，但真妄和合共同顯現染相。這種染法，既是真如的表象，也是『無明』的表象，所以說不互相分離，就像父母共同生一個孩子，這個孩子既是父親的兒子，也是母親的兒女。問：為什麼前面的比喻中，只說風相和水相不互相分離，而不說它們都沒有具體形狀呢？答：因為前面的文中只是比喻不互相分離的意義，沒有比喻沒有具體形狀的意義。因為水不起波浪時也有形狀，風也是這樣。只是取部分比喻，所以沒有說沒有具體形狀。問：比喻中說風相和水相，佛法中說都沒有具體形狀，佛法和比喻難道一致嗎？答：比喻中就所產生的共同表象來說，所以都說『相』（Lakshana，表象）。佛法中就能夠產生的自身表象來說，所以說都沒有。雖然沒有自身表象的表象，但有共同表象的表象，佛法和比喻完全一致。然而比喻中是就已產生的情況來說，所以說『相』。佛法中是就未產生的情況來說，所以說都沒有。又比喻中是就結合佛法來說，所以說『相』。佛法中是就分開來說，所以說都沒有。然而現在佛法和比喻的真正意義，只是說明『無明』的表象和覺性不互相分離的意義，不顯現沒有具體形狀的意義，所以前面的比喻中沒有比喻這一點。結合中雖然有『無形相』的說法。
【English Translation】 English version: Because the mind manifests illusory appearances, the dynamic aspect of 『Avidya』 (ignorance) is the movement of the mind. These appearances have no separate entity. Therefore, it was said earlier that from the perspective of defiled dharmas, 『Tathata』 (suchness) is the appearance of 『Tathata』; if viewed from the perspective of 『Avidya』, it is the appearance of 『Avidya』. 『Wind and water depend on each other』 refers to the fact that the appearances of water and wind do not separate from each other. However, there is no meaning of concrete form in them. Because this was not mentioned in the analogy, the current commentary uses the Dharma to reveal the analogy, using wetness and downward flow to symbolize brightness. The statements about the mind-dharma and the lower-dharma (referring to ignorance) are both visible. If according to the meaning of the commentary, it adopts the meaning of complete removal and mutual forgetting. Now, in addition to the commentary, I will add another explanation, saying that both the mind and 『Avidya』 have no concrete form, which refers to the situation when truth and illusion each reside in their own positions. Raising this meaning is to show that the appearances of truth and illusion do not separate from each other. Because 『Tathata』 originally has no form, it speaks of its appearance from the perspective of the defiled mind; 『Avidya』 also has no form, and still refers to the defiled mind as its appearance. In this way, although there is no form when residing in one's own position, truth and illusion combine to jointly manifest the defiled appearance. This defiled dharma is both the appearance of 『Tathata』 and the appearance of 『Avidya』, so it is said that they do not separate from each other, just like parents jointly giving birth to a child, this child is both the son of the father and the child of the mother. Question: Why in the previous analogy, did it only say that the appearances of wind and water do not separate from each other, and not say that they have no concrete form? Answer: Because the previous text only used the analogy of the meaning of not separating from each other, and did not use the analogy of the meaning of having no concrete form. Because water also has form when waves do not arise, and so does wind. It only takes a partial analogy, so it does not say that there is no concrete form. Question: The analogy says the appearances of wind and water, and the Dharma says that there is no concrete form, are the Dharma and the analogy consistent? Answer: The analogy speaks of the common appearance that arises, so it all says 『Lakshana』 (appearance). The Dharma speaks of the self-appearance that can arise, so it says that there is none. Although there is no appearance of self-appearance, there is an appearance of common appearance, the Dharma and the analogy are completely consistent. However, the analogy speaks of the situation that has already arisen, so it says 『appearance』. The Dharma speaks of the situation that has not yet arisen, so it says that there is none. Also, the analogy speaks of combining with the Dharma, so it says 『appearance』. The Dharma speaks of separating, so it says that there is none. However, the true meaning of the current Dharma and analogy is only to explain the meaning that the appearance of 『Avidya』 and the nature of awareness do not separate from each other, and does not reveal the meaning of having no concrete form, so the previous analogy did not use this analogy. Although there is a saying of 『no form』 in the combination.
。正意亦要顯不相離。有智請詳。非為僣越。水性不動者。即前水非動性風息顯水者。即前云。若風止滅。動相則滅。濕性不壞。餘一一別配可知。
初總標論。依凈智等者。是依真起應。如依鏡明現諸色像也。謂前隨染本覺之心始得淳凈。依此智力現應化身。與彼眾生作利益故。故寶性論云。何者成就自身利益。謂得解脫遠離煩惱障智障。得無障礙清凈法身故。何者他身利益。既得成就自身利益。已無始世來。自然依彼二種佛身。示現世間自在力行。是名成就他身利益。他身即應身也。故唯識云。大圓鏡智慧現能生身土智影等。疏謂與等者。一切雖多不出六境。故標此也。寶性下引論釋義。虛空無相者。即前所依之真身唯是如如。及如如智周遍一切無有差別故。如虛空為勝智者。即能感應化之機。深厭生死樂求涅槃故。云勝智者。此有二類。一地上感勝應身。二地前等感劣應身。作六根境如六具顯。
二別辨疏二。初通釋上文。顯業德者。如下云。身有無量色。色有無量相。相有無量好。所住依果。亦有無量種種莊嚴等。業根者。如下云。隨其所應。常能住持不毀不失。斯則橫豎皆依真覺故得無量無斷。勝能者。如法華云。應以佛身得度者。即現佛身而為說法等。有感斯應。不用加功。如百水不上升一
【現代漢語翻譯】 正意也要顯現而不相分離。有智慧的人請詳細考察，我並非僭越。水的本性是不動的，這裡所說的『前水非動性』，是指風停止了，水面平靜顯現出來的狀態。就像之前的云一樣，如果風停止了，動的現象也就消失了，但水的濕性不會改變。其餘的可以一一對應理解。
首先總的標明論點。『依凈智等』，是說依據真如而生起應化。就像依據明鏡顯現各種色像一樣。意思是說，之前隨順染污的本覺之心開始變得純凈，依靠這種智慧的力量，顯現應化身，為那些眾生帶來利益。所以《寶性論》說：『什麼叫做成就自身利益？』就是指獲得解脫，遠離煩惱障和智障，獲得沒有障礙的清凈法身。『什麼叫做他身利益？』既然已經成就了自身利益，從無始以來，自然依靠那兩種佛身，在世間示現自在的力量和行為，這就叫做成就他身利益。他身就是應身。』所以《唯識論》說：『大圓鏡智慧顯現能生身土智影等。』疏鈔所說的『等』，是指一切事物雖然很多，但都離不開六境，所以標明這一點。《寶性論》下面引用論典來解釋含義。『虛空無相』，是指前面所依據的真身只是如如，以及如如智周遍一切，沒有差別，就像虛空一樣。『為勝智者』，是指能夠感應化身的根機，深深厭惡生死，喜歡追求涅槃。稱為『勝智者』，這裡有兩類：一類是地上菩薩感應殊勝的應身，另一類是地前菩薩等感應較差的應身。『作六根境如六具顯』。
其次分別辨析疏鈔的第二點。首先總的解釋上文。『顯業德』，如下文所說：『身有無量，有無量相，相有無量好，所住的依果，也有無量種種莊嚴等。』『業根』，如下文所說：『隨其所應，常能住持而不毀壞不失。』這樣橫向和縱向都依靠真覺，所以能夠得到無量無斷。『勝能』，如《法華經》所說：『應以佛身得度者，即現佛身而為說法等。』有感應就會有示現，不需要額外加功，就像一百條河流不會上升到一
【English Translation】 The correct meaning should also be revealed without separation. Wise people, please examine it in detail; I am not being presumptuous. The nature of water is motionless. The 'previous water not being of a moving nature' refers to the state where the wind stops and the water surface becomes calm and visible. Just like the previous clouds, if the wind stops, the phenomenon of movement disappears, but the wet nature of water does not change. The rest can be understood by matching them one by one.
First, generally state the argument. 'Relying on pure wisdom, etc.' means arising in response to the truth. It's like relying on a clear mirror to reveal various images. It means that the originally defiled original mind begins to become pure, and relying on the power of this wisdom, it manifests the response body (應化身) to bring benefits to those sentient beings. Therefore, the Ratnagotravibhāga (寶性論) says: 'What is called achieving self-benefit?' It refers to obtaining liberation, being away from the obstacles of afflictions and the obstacles of wisdom, and obtaining the unobstructed pure dharmakaya (法身). 'What is called benefiting others?' Since self-benefit has already been achieved, from beginningless time, it naturally relies on those two buddha-bodies to manifest the power and actions of freedom in the world. This is called achieving the benefit of others. The other body is the nirmanakaya (應身).' Therefore, the Vijnaptimatrata-siddhi (唯識論) says: 'The great round mirror wisdom can manifest the body, land, wisdom, shadows, etc. that can be produced.' The 'etc.' mentioned in the commentary refers to everything, although there are many, they cannot be separated from the six realms, so this is indicated. The Ratnagotravibhāga below quotes scriptures to explain the meaning. 'Emptiness without form' refers to the true body relied upon earlier, which is only tathata (如如), and the wisdom of tathata pervades everything without difference, just like emptiness. 'For those with superior wisdom' refers to the root potential that can sense the response body, deeply disgusted with birth and death, and happy to seek nirvana (涅槃). Called 'those with superior wisdom,' there are two categories here: one is the bodhisattvas (菩薩) on the ground who sense the superior response body, and the other is the bodhisattvas before the ground who sense the inferior response body. 'Making the six sense realms manifest like the six tools.'
Secondly, separately analyze the second point of the commentary. First, generally explain the above text. 'Manifesting the virtues of karma' as stated below: 'The body has countless , * has countless characteristics, characteristics have countless good qualities, and the dependent result of dwelling also has countless kinds of adornments, etc.' 'Root of karma' as stated below: 'According to what is appropriate, it can always maintain without being destroyed or lost.' In this way, both horizontally and vertically rely on true awareness, so they can obtain countless and uninterrupted. 'Superior ability' as stated in the Lotus Sutra (法華經): 'Those who should be saved by the body of a buddha, will be preached to by manifesting the body of a buddha*, etc.' There will be manifestation if there is a response, without the need for extra effort, just like a hundred rivers will not rise to one
月不下降。慈善根力法爾如此。故曰自然也。疏四顯下勝益者。或見形以發心。或聞法以起行。乃至知覺。功不唐捐。故云不虛。此上二句。猶是別指此文也。如此下則通釋上義。報化等者。報即地上所見。亦名勝應。化即地前。所見亦名劣應。此二種身。皆凈智所顯真如之用也。無始等者。即前常無斷絕也。下文自顯。
問地得下。二問答釋妨二。初問。意云始得智凈相以自利。方起不思識業。以利他故。上云。以依智凈作勝境界。若然者則利他有始。何言無始耶。
二答三。初約一佛釋。以無明下如文。言本覺常起用者。有其兩意。一約內熏說。即自體相熏習義。故下云。從無始來具無漏法。備有不思議業。作境界之性。依此二義恒常熏習等。二約應化說。應化不起者。但以妄染覆之。非謂本覺無此應用。亦非固心抑令不起。斯則過在於妄。何責于覺。實如昆竹有龍鳳之音。塵鏡有光明之用。如或裁之以利磨之。于塵則何患乎。雅韻精明而不顯發耶。
以一下。二等諸佛釋。通約十方三世諸佛。皆以始覺同本故。得應用無始終也。
此本覺下。三同眾生釋。以眾生真心與佛真知不別故。佛應用即是眾生應用。用即體起。故云無二。若就佛說。用即屬佛。若就眾生說即屬眾生。略同明月現
【現代漢語翻譯】 現代漢語譯本 '月不下降。慈善根力法爾（Dharmapala，護法）如此。故曰自然也。'意思是說，如同月亮不會自行墜落一樣，護法的力量也是自然而然的。疏四顯下勝益者，解釋了下文殊勝利益的顯現：'或見形以發心，或聞法以起行，乃至知覺，功不唐捐，故云不虛。' 意思是說，無論是見到佛菩薩的形象而發起菩提心，還是聽聞佛法而開始修行，乃至任何細微的覺知，都不會白費功夫，所以說真實不虛。'此上二句，猶是別指此文也。如此下則通釋上義。'這兩句仍然是特別針對這段經文而言的。'如此'以下則是對以上含義的總體解釋。'報化等者，報即地上所見，亦名勝應。化即地前，所見亦名劣應。'報身是指在地上所見到的佛身，也稱為勝應身。化身是指在地上之前所見到的佛身，也稱為劣應身。'此二種身，皆凈智所顯真如之用也。'這兩種身，都是清凈智慧所顯現的真如的妙用。'無始等者，即前常無斷絕也。下文自顯。'無始等，就是指前面所說的常無斷絕。下文會自然顯現。 '問地得下。二問答釋妨二。初問。意云始得智凈相以自利。方起不思識業。以利他故。上云。以依智凈作勝境界。若然者則利他有始。何言無始耶。'這裡提出了一個問題，並用兩個問答來解釋疑惑。第一個問題是：如果說最初獲得清凈智慧是爲了自利，然後才發起不可思議的業力來利益他人，那麼按照前面所說的'以依智凈作勝境界'，如果這樣的話，利他就有個開始，為什麼又說是無始呢？ '二答三。初約一佛釋。以無明下如文。言本覺常起用者。有其兩意。一約內熏說。即自體相熏習義。故下云。從無始來具無漏法。備有不思議業。作境界之性。依此二義恒常熏習等。二約應化說。應化不起者。但以妄染覆之。非謂本覺無此應用。亦非固心抑令不起。斯則過在於妄。何責于覺。實如昆竹有龍鳳之音。塵鏡有光明之用。如或裁之以利磨之。于塵則何患乎。雅韻精明而不顯發耶。'第二個回答分為三點。首先，從一尊佛的角度來解釋。'以無明下如文'，意思是說，如同經文所說。'言本覺常起用者'，這裡有兩種含義。第一種是從內熏的角度來說，也就是自體相的熏習。所以下文說，'從無始來具無漏法，備有不思議業，作境界之性'，依據這兩種含義，恒常熏習等等。第二種是從應化的角度來說，應化不起作用，只是因為被虛妄的染污所覆蓋，並不是說本覺沒有這種應用，也不是刻意壓制讓它不起作用。這過錯在於虛妄，為什麼要責怪覺悟呢？實際上就像崑山的竹子本身就具有龍鳳之音，塵封的鏡子本身就具有光明的妙用。如果用刀來裁剪它，用砂石來打磨它，那麼對於塵封的鏡子來說，還擔心它不能顯發出高雅的韻味和精妙的光明嗎？ '以一下。二等諸佛釋。通約十方三世諸佛。皆以始覺同本故。得應用無始終也。'其次，從諸佛的角度來解釋。總的來說，十方三世的諸佛，都是因為始覺與本覺相同，所以才能應用無始無終。 '此本覺下。三同眾生釋。以眾生真心與佛真知不別故。佛應用即是眾生應用。用即體起。故云無二。若就佛說。用即屬佛。若就眾生說即屬眾生。略同明月現'最後，從眾生的角度來解釋。因為眾生的真心與佛的真知沒有區別，所以佛的應用也就是眾生的應用。應用就是本體的顯現，所以說沒有差別。如果就佛來說，應用就屬於佛；如果就眾生來說，應用就屬於眾生。這就像明月照耀。
【English Translation】 English version 'The moon does not descend. Dharmapala (Charitable Root Power Dharma Protector) is like this. Therefore, it is called natural.' This means that just as the moon does not fall on its own, the power of the Dharmapala is also natural. 'Shu Si Xian Xia Sheng Yi Zhe' explains the manifestation of the superior benefits in the following text: 'Some develop the aspiration upon seeing the form, some begin practice upon hearing the Dharma, and even the slightest awareness is not in vain, hence it is said to be not false.' This means that whether one develops Bodhicitta upon seeing the image of a Buddha or Bodhisattva, or begins to practice upon hearing the Dharma, or even any subtle awareness, it will not be in vain, so it is said to be true and not false. 'These two sentences above still specifically refer to this text. What follows after 'like this' is a general explanation of the above meaning.' 'The reward transformation, etc., the reward is what is seen on the ground, also called the superior response. Transformation is before the ground, what is seen is also called the inferior response.' The reward body refers to the Buddha body seen on the ground, also called the superior response body. The transformation body refers to the Buddha body seen before the ground, also called the inferior response body. 'These two kinds of bodies are all the functions of Suchness manifested by pure wisdom.' These two kinds of bodies are all the wonderful functions of Suchness manifested by pure wisdom. 'Without beginning, etc., that is, the constant and uninterrupted mentioned earlier. The following text will naturally manifest.' 'Without beginning, etc.' refers to the constant and uninterrupted mentioned earlier. The following text will naturally manifest. 'Question: 'From the ground obtained below.' Two questions and answers explain the obstacles. The first question. The meaning is that one initially obtains the aspect of pure wisdom for self-benefit, and then initiates inconceivable karma to benefit others. The above says, 'Relying on pure wisdom to create superior realms.' If so, then benefiting others has a beginning. Why is it said to be without beginning?' Here, a question is raised, and two questions and answers are used to explain the doubts. The first question is: If it is said that initially obtaining pure wisdom is for self-benefit, and then inconceivable karmic power is initiated to benefit others, then according to what was said earlier, 'Relying on pure wisdom to create superior realms,' if this is the case, then benefiting others has a beginning, so why is it said to be without beginning? 'Second answer, in three parts. First, explain from the perspective of one Buddha. 'With ignorance below, as in the text.' The meaning of 'the inherent awareness constantly arises in function' has two meanings. The first is from the perspective of internal熏 (xun, influence), which is the meaning of self-nature and appearance influencing each other. Therefore, the following says, 'From beginningless time, one possesses flawless Dharma, fully equipped with inconceivable karma, the nature of creating realms.' Based on these two meanings, constant influence, etc. The second is from the perspective of response and transformation. The response and transformation do not arise because they are covered by false defilements. It is not that the inherent awareness does not have this application, nor is it deliberately suppressed to prevent it from arising. The fault lies in falsehood. Why blame awareness? In reality, it is like the Kun bamboo having the sound of dragons and phoenixes. A dusty mirror has the function of light. If it is cut with a knife and polished with grit, then for the dusty mirror, what is there to worry about? Will the elegant rhyme and refined brilliance not be revealed?' 'With the following. Second, explain from the perspective of all Buddhas. Generally speaking, all Buddhas of the ten directions and three times all have the same origin in initial awakening, so they can apply without beginning or end.' Secondly, explain from the perspective of all Buddhas. Generally speaking, all Buddhas of the ten directions and three times all have the same origin in initial awakening, so they can apply without beginning or end. 'This inherent awareness below. Third, explain from the perspective of sentient beings. Because the true mind of sentient beings is not different from the true knowledge of the Buddha, the application of the Buddha is the application of sentient beings. Application is the manifestation of the essence, so it is said to be non-dual. If speaking of the Buddha, the application belongs to the Buddha; if speaking of sentient beings, the application belongs to sentient beings. It is roughly the same as the bright moon appearing.' Finally, explain from the perspective of sentient beings. Because the true mind of sentient beings is not different from the true knowledge of the Buddha, the application of the Buddha is the application of sentient beings. Application is the manifestation of the essence, so it is said to be non-dual. If speaking of the Buddha, the application belongs to the Buddha; if speaking of sentient beings, the application belongs to sentient beings. It is like the bright moon shining.
在澄潭。此所現月亦是月影。亦是潭影。下文廣釋。
初總標疏以空下二。初雙標空鏡二喻。若據論意。但明覺相有四種義。以一一義皆遍法界。遂舉二喻。以虛空喻周遍。以凈鏡喻四種。具明二喻者。若單舉空喻。則不顯四義。若單舉鏡喻則不顯周遍。遂舉二喻。互相顯發也。未必虛空亦有四義。今隨鏡說故言皆有也。
一空下二單釋鏡中四義文二。初略配空者。此就真體本無妄染。如文云。以從本已來一切染法不相應故。猶如於鏡唯有性明。故云空也。鏡中所現但是影像。其相元無亦成空義。不空等者。雖無妄染。然有自體及性功德。若無其體將何現物。餘二可見。此四如次以配四義。此中雙標而後單釋者。以空隨鏡顯也。但釋鏡義。自挾虛空。以一一義。皆有周遍如虛空故。是故單釋。
四中下二料揀。配有五對。第一性凈離垢對。二因隱果顯對。三空有體用對。四體相對。五空鏡對。一三有空義者。然空語雖同而空義不同。以第一就因無妄體為空。第三據果離妄相為空。二四有鏡義者。義亦不同。二以本末現物為鏡。四以隨時照物為鏡。然則一三非無鏡義。二四非無空義。今但取增勝配之。余如本文。
后別釋四。初空鏡三初標名。疏本無等者。以從本已來不相應故。非同隨相之說
【現代漢語翻譯】 現代漢語譯本：在澄澈的水潭中。這所顯現的月亮既是月亮的影子，也是水潭的影子。下文將對此進行詳細解釋。
首先，總括地標明，用『以空下二』來解釋。首先，同時標明虛空和鏡子這兩個比喻。如果按照《楞伽經》的意旨，只是闡明覺相有四種含義，因為每一種含義都遍及法界，所以舉出虛空和凈鏡這兩個比喻。用虛空比喻周遍，用凈鏡比喻四種含義。之所以要詳細說明這兩個比喻，是因為如果只舉虛空這個比喻，就不能顯現四種含義；如果只舉鏡子這個比喻，就不能顯現周遍。所以舉出這兩個比喻，互相顯發。並非虛空也具有四種含義，現在是隨著鏡子的說法，所以說都具有。
第一，『一空下二』單獨解釋鏡中四種含義，分為兩部分。首先，簡略地與虛空相配。這是就真體本來沒有虛妄染污而言的，如文中所說：『因為從本來就與一切染法不相應，就像鏡子只有自性光明。』所以說是空。鏡中所顯現的只是影像，其相本來就沒有，也成就了空的含義。『不空等者』，雖然沒有虛妄染污，但有自體和自性功德。如果沒有自體，將用什麼來顯現事物？其餘兩種含義可以自己理解。這四種含義依次與四種義理相配。這裡先同時標明，然後單獨解釋，是因為空隨著鏡子而顯現。只是解釋鏡子的含義，自然包含虛空，因為每一種含義都周遍如虛空。所以單獨解釋。
『四中下二』進行辨析。配有五對：第一，自性清凈與遠離垢染相對；第二，因隱沒與果顯現相對；第三，空與有、體與用相對；第四，體與相相對；第五，空與鏡相對。一三具有空的含義，然而空的含義不同。第一是就因地沒有虛妄之體而言的空，第三是就果地遠離虛妄之相而言的空。二四具有鏡的含義，含義也不同。第二是以本末顯現事物為鏡，第四是以隨時照見事物為鏡。然而，第一和第三並非沒有鏡的含義，第二和第四並非沒有空的含義。現在只是取其更勝者來相配，其餘的如原文所述。
後面分別解釋四種含義。首先，『初空鏡三初標名』。疏文中『本無等者』，是因為從本來就不相應，不同於隨相之說。
【English Translation】 English version: In the clear pool. The moon appearing here is both the moon's reflection and the pool's reflection. The following text will explain this in detail.
First, it generally indicates, using '以空下二' (yi kong xia er) to explain. First, it simultaneously indicates the two metaphors of emptiness and mirror. According to the meaning of the Laṅkāvatāra Sūtra, it only clarifies that the characteristics of awareness have four meanings, because each meaning pervades the dharmadhātu (法界, realm of reality), so it gives the two metaphors of emptiness and pure mirror. Emptiness is used to metaphorize pervasiveness, and the pure mirror is used to metaphorize the four meanings. The reason for explaining these two metaphors in detail is that if only the metaphor of emptiness is given, the four meanings cannot be manifested; if only the metaphor of the mirror is given, pervasiveness cannot be manifested. Therefore, these two metaphors are given to manifest each other. It is not that emptiness also has four meanings; now it is following the explanation of the mirror, so it says that all have them.
First, '一空下二' (yi kong xia er) separately explains the four meanings in the mirror, divided into two parts. First, it briefly matches with emptiness. This refers to the true substance originally without false defilements, as the text says: 'Because from the beginning, it is not associated with all defilements, just like a mirror only has self-nature luminosity.' Therefore, it is said to be emptiness. What appears in the mirror is only an image, and its form is originally non-existent, also accomplishing the meaning of emptiness. '不空等者' (bu kong deng zhe), although there are no false defilements, there are self-substance and self-nature merits. If there is no self-substance, what will be used to manifest things? The remaining two meanings can be understood by oneself. These four meanings are matched with the four principles in order. Here, it first simultaneously indicates, and then separately explains, because emptiness manifests along with the mirror. It only explains the meaning of the mirror, naturally including emptiness, because each meaning is pervasive like emptiness. Therefore, it explains separately.
'四中下二' (si zhong xia er) makes a distinction. It is matched with five pairs: first, self-nature purity is opposite to being away from defilement; second, the cause being hidden is opposite to the effect being manifested; third, emptiness and existence, substance and function are opposite to each other; fourth, substance and appearance are opposite to each other; fifth, emptiness and mirror are opposite to each other. One and three have the meaning of emptiness, but the meanings of emptiness are different. The first is emptiness in terms of the absence of false substance in the causal ground, and the third is emptiness in terms of the absence of false appearance in the resultant ground. Two and four have the meaning of mirror, and the meanings are also different. The second takes manifesting things from beginning to end as a mirror, and the fourth takes reflecting things at any time as a mirror. However, the first and third are not without the meaning of mirror, and the second and fourth are not without the meaning of emptiness. Now, it only takes the more superior one to match, and the rest is as described in the original text.
Later, it separately explains the four meanings. First, '初空鏡三初標名' (chu kong jing san chu biao ming). The commentary says '本無等者' (ben wu deng zhe), because from the beginning, it is not associated, different from the saying of following the appearance.
。未斷則有斷已始無。故名本無。亦非推之使無。故名本無。
論遠離下。二辨相。初二句正顯空義。無法下一句重辨所空。疏文法喻對。顯昭然可見。
論非覺照下。三結名疏二。初正釋二。初約妄無真照之功。先法說違理者。理有覺照。妄既違理即無覺照。既無照用。理中豈能容彼妄耶。由是前文云遠離也。如鏡下喻顯也。如鏡本有照用外物。違鏡則無照用。既無照用鏡中豈能容彼物耶。以照與無照非和合故。亦猶仁人之家。豈容不人共往。以性相違故。
后約真無妄覺之用。先法次喻。並可知。圓覺云。無知覺明即斯義也。然此二義之中雖約妄約真。皆就無能照說也。問妄屬無明容無能照。真性明瞭教理俱成。何言無照。答今言真無照者。但無能所之照不無性明之照。如楞嚴云。性覺必明妄為明覺。今此但無妄為明覺之照也。疏中約所顯能。非謂但無所照義。爾智者詳焉。
此約下二通妨。或問曰。次云。一切境界悉于中現。云何此言無可現耶。故此釋通。遍計情有理無依他相有性無。故知此言無可現者。無妄體故。下云現者。有虛相故。其次云。常住一心等。即明依他無體。唯是圓成則三性之義備矣。
論二鏡中二。初標名出體。疏現法因者。以次云。現境界故。內熏因者。
【現代漢語翻譯】 未斷則有斷，已始無（已經開始消亡）。所以叫做『本無』（原本就沒有）。也不是通過推論才使它沒有，所以叫做『本無』。
論述『遠離』部分。第二，辨別現象。開始的兩句正是爲了彰顯空性的意義。『無法下』一句，再次辨別所空之物。疏文用比喻來對比，顯得非常明顯。
論述『非覺照』部分。第三，總結名稱。疏文分為兩部分。首先，正面解釋，分為兩部分。首先，從虛妄的角度來說，沒有真實的覺照之功。先從法理上說，違背真理的事物，真理具有覺照。虛妄既然違背真理，就沒有覺照。既然沒有覺照的作用，真理之中怎麼能容納虛妄呢？因此，前文說『遠離』。如下面的鏡子比喻所顯示的。鏡子本來具有照亮外物的作用，違背鏡子的本性，就沒有照亮的作用。既然沒有照亮的作用，鏡子之中怎麼能容納外物呢？因為照亮與不照亮是不能並存的。就像仁義之人家，怎麼能容納不仁義的人一同前往呢？因為本性是相互違背的。
後面從真性的角度來說，沒有虛妄覺知的作用。先說法理，後用比喻，都可以理解。圓覺經說：『無知覺明』就是這個意思。然而，這兩種意義之中，雖然是從虛妄和真性的角度來說，都是就『無能照』來說的。有人問：虛妄屬於無明，可以容納沒有能照。真性明瞭，教理都已成就，為什麼說沒有照呢？回答說：現在說真性沒有照，只是沒有能所對立的照，不是沒有自性光明的照。如楞嚴經說：『性覺必明，妄為明覺』。現在這裡只是沒有虛妄的明覺之照。疏文中是從所顯和能顯的角度來說的，不是說沒有所照的意義。智者應該詳細瞭解。
下面是用來消除疑惑的。或者有人問：經文中說，『一切境界悉于中現』（一切境界都在其中顯現），為什麼這裡說『無可現』（沒有什麼可以顯現的）呢？所以這裡解釋是爲了消除疑惑。遍計所執的情是虛妄的，理上是沒有的，依他起相是有的，自性是空的。所以知道這裡說『無可現』，是因為沒有虛妄的本體。下面說『現』，是因為有虛妄的相。經文中說『常住一心』等等，就是說明依他起沒有本體，只有圓成實性，那麼三性的意義就完備了。
論述『二鏡中』。首先，標明名稱，指出本體。疏文說『現法因』，是因為經文說『現境界故』（顯現境界的緣故）。『內熏因』是...
【English Translation】 If it is not yet severed, then there is severance; once it has begun to cease, then there is nothing. Therefore, it is called 'originally non-existent' (本無). It is not that we infer it to be non-existent, therefore it is called 'originally non-existent'.
Discussing the section on 'separation'. Second, distinguishing phenomena. The first two sentences precisely reveal the meaning of emptiness. The sentence 'no dharma below' reiterates what is emptied. The commentary uses analogy to contrast, making it very clear.
Discussing the section on 'non-illumination'. Third, concluding the name. The commentary is in two parts. First, a direct explanation, in two parts. First, from the perspective of delusion, there is no function of true illumination. First, speaking from the perspective of dharma, things that contradict the truth, truth has illumination. Since delusion contradicts the truth, it has no illumination. Since there is no function of illumination, how can delusion be accommodated in truth? Therefore, the previous text says 'separation'. As the mirror analogy below shows. A mirror inherently has the function of illuminating external objects; if it goes against the nature of the mirror, there is no illumination. Since there is no illumination, how can external objects be accommodated in the mirror? Because illumination and non-illumination cannot coexist. Just like in the home of a benevolent person, how can an unbenevolent person be allowed to go together? Because their natures are contradictory.
Later, from the perspective of true nature, there is no function of deluded awareness. First the dharma, then the analogy, both can be understood. The Surangama Sutra says: 'No knowing awareness is this meaning'. However, although these two meanings are from the perspective of delusion and true nature, they both refer to 'no ability to illuminate'. Someone asks: Delusion belongs to ignorance, it can accommodate no ability to illuminate. True nature is clear, the teachings are all accomplished, why say there is no illumination? The answer is: Now saying that true nature has no illumination, it only means there is no illumination of subject and object duality, not that there is no illumination of inherent brightness. As the Surangama Sutra says: 'The nature of awareness is necessarily bright, delusion is bright awareness'. Now here, there is only no illumination of deluded bright awareness. The commentary is from the perspective of what is revealed and what reveals, not that there is no meaning of what is illuminated. The wise should understand this in detail.
The following is to dispel doubts. Someone may ask: The sutra says, 'All realms appear within it' (一切境界悉于中現), why does this say 'nothing can appear' (無可現)? So this explanation is to dispel doubts. The imagined emotions are false, there is no reason for them, the dependent arising appearance exists, the nature is empty. So know that saying 'nothing can appear' is because there is no false substance. The following saying 'appear' is because there is a false appearance. The sutra says 'constant abiding one mind' etc., which explains that dependent arising has no substance, only perfect reality, then the meaning of the three natures is complete.
Discussing 'in the two mirrors'. First, stating the name, pointing out the substance. The commentary says 'cause of manifesting dharma' because the sutra says 'because of manifesting realms' (現境界故). 'Cause of internal perfuming' is...
其次云。熏眾生故。亦可下重辨。斯則因義通而熏義局也。以現法及熏習俱名因故。現法非是熏習義故。有自體者。異妄無自體故。及功德者。異恒沙煩惱故。妄則不唯無功德兼無自體真。則不唯有自體兼有功德。如前文云。以有自體具足無量性功德故。
二別釋。二因二。初現法因二。初正辨。疏心外等者。下論云。三界虛偽唯心所現。離心則無六塵境界。明心等者待無明熏方變諸法。若自出者無明斷後應出法無窮。則修斷何益。故知不待無明法則不出。離心等者。雖云待熏方出。非謂別有法自外而入為能熏耳。以是即心不覺為能熏故能熏既非心外。所現安得離真。故非外人。又此諸法全心而成。非謂諸法從心內出而現於外也。此即非如人從室內出名為現也。又非別有諸法自外而來。入此心中而現其影。此即非如形對於鏡而現其像也。以心無內外故。此二句揀濫。后二句正顯。如疏所明。良以不失不壞常住一心。故名為現。雖復等者。心境歷然染。凈宛爾故。諸法緣集下法喻可見。斯則性起為相故不失。相同于性故不壞。論常住一心者。有二意。一者以一切法常依不心而住故。得不出不入不失不壞也。二則諸法當體常住唯是一心。一心之外無有一法可為出入失壞也。故經云。世間相常住。此二義中前義為正。
【現代漢語翻譯】 現代漢語譯本： 其次說到『熏眾生』，也可以進一步辨析。這是因為『因』的意義是相通的，而『熏』的意義則有侷限性。因為『現法』和『熏習』都可以稱為『因』，但『現法』並非『熏習』的含義。『有自體』，是因為它不同於虛妄，虛妄沒有自體。『及功德』，是因為它不同於如恒河沙數般的煩惱。虛妄不僅沒有功德，而且沒有自體；真實不僅有自體，而且有功德。正如前文所說：『以有自體，具足無量性功德故』。
二、分別解釋。二因分為兩部分。首先是現法因，又分為兩部分。首先是正面辨析。疏文中『心外等者』，下面的論述說：『三界虛偽，唯心所現。離心則無六塵境界。』說明心等候無明的熏習才能變現諸法。如果諸法是自己產生的，那麼無明斷滅后，應該有無窮無盡的法產生，那麼修行斷除煩惱有什麼用呢？所以知道不等待無明，法則不會產生。『離心等者』，雖然說等待熏習才能產生，但並不是說另外有一個法從外面進入作為能熏。因為是即心不覺作為能熏，能熏既然不是心外之物，所現的法怎麼能離開真如呢？所以不是外來的。而且這些諸法完全由心構成，不是說諸法從心內產生而顯現在外。這不像人從室內出來叫做『現』。也不是另外有諸法從外面而來，進入心中而顯現其影像。這不像形體對著鏡子而顯現其影像。因為心沒有內外之分。這兩句是用來排除錯誤的理解。後面的兩句是正面顯明。正如疏文所說，正是因為不失、不壞、常住一心，所以稱為『現』。雖然心境分明，染凈宛然。諸法因緣和合，下面的法喻可以參考。這就是性起為相，所以不失；相與性相同，所以不壞。論述常住一心，有兩種含義。一是說一切法常依不二心而住，所以能不出、不入、不失、不壞。二是說諸法當體常住，唯一是心。一心之外沒有一法可以出入失壞。所以經中說：『世間相常住。』這兩種含義中，前一種含義是主要的。
【English Translation】 English version: Secondly, regarding 'perfuming sentient beings,' further analysis can be made. This is because the meaning of 'cause' is interconnected, while the meaning of 'perfuming' is limited. This is because both 'present dharma' and 'perfuming' can be called 'cause,' but 'present dharma' is not the meaning of 'perfuming.' 'Having self-nature' is because it is different from delusion, which has no self-nature. 'And merit' is because it is different from afflictions like the sands of the Ganges. Delusion not only has no merit but also no self-nature; truth not only has self-nature but also has merit. As mentioned earlier: 'Because it has self-nature and is complete with limitless qualities and merits.'
- Separate explanation. The two causes are divided into two parts. First is the present dharma cause, which is further divided into two parts. First is the positive analysis. The commentary says 'Outside the mind, etc.,' the following discussion says: 'The three realms are false, manifested only by the mind. Without the mind, there would be no six sense objects.' It explains that the mind and so on must wait for the perfuming of ignorance to transform all dharmas. If dharmas arise on their own, then after the extinction of ignorance, there should be endless dharmas arising, so what is the use of cultivating and eliminating afflictions? Therefore, it is known that without waiting for ignorance, dharmas will not arise. 'Apart from the mind, etc.,' although it is said that it arises by waiting for perfuming, it does not mean that there is another dharma that enters from the outside as the perfumer. Because it is the non-awakening of the mind itself that acts as the perfumer, since the perfumer is not outside the mind, how can what is manifested be separated from true thusness? Therefore, it is not external. Moreover, these dharmas are entirely formed by the mind, not that dharmas arise from within the mind and appear outside. This is not like a person coming out of a room called 'manifestation.' Nor is it that other dharmas come from the outside and enter this mind to manifest their image. This is not like a form facing a mirror and manifesting its image. Because the mind has no inside or outside. These two sentences are used to exclude wrong understandings. The latter two sentences are a positive clarification. As the commentary explains, it is precisely because of the non-loss, non-destruction, and constant abiding of the one mind that it is called 'manifestation.' Although the mind and environment are distinct, and defilement and purity are clear. The aggregation of dharmas by conditions, the following dharma metaphors can be referred to. This is the arising of nature as appearance, so it is not lost; the appearance is the same as the nature, so it is not destroyed. The discussion of the constant abiding of the one mind has two meanings. One is that all dharmas constantly abide in the non-dual mind, so they can neither go out, nor enter, nor be lost, nor be destroyed. The second is that all dharmas constantly abide in their essence, and only the one mind. Outside the one mind, there is no dharma that can go out, enter, be lost, or be destroyed. Therefore, the sutra says: 'The appearance of the world is constant.' Among these two meanings, the former is the main one.
以下有論自釋成故。疏文可知。
二釋成疏釋成。同體等者意云何。以諸法常依一心而住耶。故此釋云。以法即是真實性故。斯則以此二句轉釋前義也。據疏指配合如此釋。今疏卻敘前文釋成此段意。謂前後互釋皆得故。此反明也。
二熏習因二。初顯體離染。疏以性下順釋文。非直下別顯意。先法次喻。若不下反以結成。並可知。
論以智下釋成因義。疏以本下約本凈。今凈明不動又雖下約現染不染明不動。亦先法后喻。並易解。此本下釋論初句。即下所說大智慧光明義等。后結云。乃至無有所少義故。又與下釋論下句。即自體相熏習義。如前引。勝鬘下引經論證可知。道諦即出世因。因即熏習義。
論三中二。初標。名出體。疏謂真如下釋此當文。前在下料揀前後。性凈即初義。不空即第二義。如來藏者彼二在纏故。通名如來藏。但以空不空異耳。今明不空等者。與前不空義同。法身者。與前如來藏義異體同。彼隱此顯故。前云。依法身說本覺。后云。名如來藏。亦名如來法身。然法身但屬第三鏡。其後一鏡即是報化身也。寶性下引證。同相者。通凡聖故。勝相者。勝於因故。然初凈即前二義。后凈即后二義。出法體者。即前為二因之法也。故前云。謂如實不空等。今明離障。故重指之
。
論出煩下二正辨。疏粗細染心者。四粗三細。如下文云。染心義者。名煩惱礙。所依無明者。根本枝末。是六染所依法。故如下文云。無明義者。名為智礙。凈心出障者。出前二礙。礙即障也。二障既出業識等亡心無所合。故云離也。離和合等三段疏。即翻前和合煩惱智礙。成此淳凈明等三字。如疏可知。然此三字淳字是總。凈明為別。謂淳凈故。淳明故。淳凈即滿凈義。揀異菩薩等。是分凈故。淳明即滿覺義。揀異菩薩等。是分覺故。斯則六染盡故。謂之淳凈。二覺圓故。謂之淳明也。又此三字。即圓三德。謂如次是法身解脫般若。備此三點。以成大般涅槃。
四中二。初標名顯體。論緣熏等者。緣即外緣為諸眾生而作發起善根之外緣。故熏習者。熏謂資熏。熏成習氣發善根故依法出離者。依于體相以起用也。
二正釋其相論遍照等者。即明此法出離惑染遂成三輪不思議化也。遍照即意輪鑒機示現即身口設化。以此為緣熏習力故。令修善根也。即彼下二。初通釋上文。與彼等者。謂與二乘十信作差別緣。與三賢十地作平等緣。如下用熏習中說。
問前下。二料揀前後二。初辨異二義。問意可知答中前約等者。意明前之二相與此二鏡。法體無二為門有殊。謂前二相以智為門故。云俱就始
【現代漢語翻譯】 現代漢語譯本：
現在來辨析『出煩下二正』（指出離煩惱之下的兩種正確的辨析）。疏文中說的『粗細染心』，指的是四種粗的煩惱和三種細的煩惱，如下文所說。『染心』的含義，名為煩惱障。『所依無明』（煩惱所依賴的無明），指的是根本和枝末，是六種染法的所依之法。所以如下文所說，『無明』的含義，名為智障。『凈心出障』（清凈心出離障礙），指的是出離前面的兩種障礙。障礙即是障蔽。兩種障礙既然出離，業識等消亡，心便沒有可以和合之處，所以說是『離』。『離和合等三段疏』，即是反過來翻譯前面的和合、煩惱、智礙，成就這淳凈、明等三個字。如疏文所說可知。然而這三個字中，『淳』字是總括，『凈』、『明』為個別。說是『淳凈』，所以『淳明』。『淳凈』即是圓滿清凈的含義，用來區別于菩薩等，因為菩薩等是分部的清凈。『淳明』即是圓滿覺悟的含義，用來區別于菩薩等，因為菩薩等是分部的覺悟。這樣說來，六種染法窮盡的緣故，稱之為『淳凈』。兩種覺悟圓滿的緣故，稱之為『淳明』。又這三個字，即是圓滿的三德，說是依次是法身、解脫、般若。具備這三點，以成就大般涅槃。
四中分二。首先標明名稱，顯示體性。論中說的『緣熏等』，『緣』即是外緣，爲了諸位眾生而發起善根的外緣。所以『熏習』，『熏』指的是資助熏習，熏習成就習氣，從而發起善根。『依法出離』，指的是依靠體和相來起作用。
其次是正式解釋它的相狀。論中說的『遍照等』，即是說明此法出離迷惑染污，於是成就三輪不可思議的教化。『遍照』即是意輪，觀察根機而示現，即是身口設教化。用這個作為外緣熏習的力量，使人修習善根。即彼下分二。首先是總的解釋上文。『與彼等』，指的是與二乘（聲聞乘和緣覺乘）十信位的人作為差別緣，與三賢（十住、十行、十回向）十地的人作為平等緣，如下面用熏習中說。
問前下。分為前後二個部分來辨析。首先辨別兩種意義的不同。問話的意圖可以知道，回答中前面所說的『約等』，意思是說明前面的兩種相與這兩種鏡，法體沒有兩種，作為入門的方法有區別。說前面的兩種相以智慧作為入門的方法，所以說都是從開始。
【English Translation】 English version:
Now, let's discern the 'Chu Fan Xia Er Zheng' (the two correct discernments under the departure from afflictions). The 'coarse and subtle defiled mind' mentioned in the commentary refers to the four coarse afflictions and the three subtle afflictions, as stated in the following text. The meaning of 'defiled mind' is called the affliction obstacle (煩惱礙, fánnǎo ài). 'That which is relied upon, ignorance' (所依無明, suǒ yī wúmíng), refers to the root and branches, and is the Dharma upon which the six defilements rely. Therefore, as stated in the following text, the meaning of 'ignorance' is called the wisdom obstacle (智礙, zhì ài). 'Pure mind emerging from obstacles' (凈心出障, jìng xīn chū zhàng) refers to emerging from the previous two obstacles. Obstacle is equivalent to obstruction. Since the two obstacles have been removed, karmic consciousness and the like vanish, and the mind has nothing to unite with, so it is said to be 'departure' (離, lí). The 'departure, union, etc., three-section commentary' is the reverse translation of the previous union, afflictions, and wisdom obstacles, achieving these three words: 'pure', 'bright', etc. As can be understood from the commentary. However, among these three words, 'pure' (淳, chún) is the general term, while 'clean' (凈, jìng) and 'bright' (明, míng) are specific. It is said to be 'pure', therefore 'bright'. 'Pure' is the meaning of complete purity, used to distinguish it from Bodhisattvas, etc., because Bodhisattvas, etc., have partial purity. 'Bright' is the meaning of complete enlightenment, used to distinguish it from Bodhisattvas, etc., because Bodhisattvas, etc., have partial enlightenment. In this way, because the six defilements are exhausted, it is called 'pure'. Because the two enlightenments are complete, it is called 'bright'. Furthermore, these three words are the complete three virtues, said to be, in order, Dharmakaya (法身, fǎshēn), liberation (解脫, jiětuō), and Prajna (般若, bōrě). Possessing these three points to achieve the Great Nirvana (大般涅槃, dà bān nièpán).
Among the four, there are two parts. First, state the name and reveal the essence. The 'conditions, perfuming, etc.' mentioned in the treatise, 'conditions' (緣, yuán) refers to external conditions, creating external conditions for all sentient beings to initiate good roots. Therefore, 'perfuming' (熏習, xūnxí), 'perfuming' refers to assisting perfuming, perfuming to achieve habitual energy, thereby initiating good roots. 'Departing from the law' (依法出離, yī fǎ chūlí) refers to relying on the essence and form to take action.
Second, formally explain its appearance. The 'universal illumination, etc.' mentioned in the treatise explains that this Dharma departs from delusion and defilement, thus achieving the inconceivable transformation of the three wheels. 'Universal illumination' (遍照, biànzhào) is the wheel of intention, observing the faculties and manifesting, which is the establishment of teachings through body and speech. Using this as the power of external conditions to perfume, enabling people to cultivate good roots. That is, the following two. First, generally explain the above text. 'With them, etc.' refers to making differential conditions with those of the Two Vehicles (二乘, èr shèng) and the Ten Faiths, and making equal conditions with those of the Three Sages (三賢, sān xián) and the Ten Grounds, as described in the following perfuming.
Question before. Divide into two parts to discern. First, distinguish the difference between the two meanings. The intention of the question can be known. The 'about, etc.' mentioned earlier in the answer means that the previous two aspects and these two mirrors, the Dharma body is not two, and the methods of entry are different. Saying that the previous two aspects take wisdom as the method of entry, so it is said that both start from the beginning.
覺說。后二鏡以理為門故。云俱就法體說。又前約相說故。云生二種相。此約性說故。二種俱言法。又前約對染明凈相故。云智凈等。此約自性。顯大義故云。有四種大義與虛空等也。又前以顯為門。此以隱為門。所以有斯二說者。恐有人言。顯時方凈隱時不凈。故因說二隱。又重說二顯故。有法出離緣熏習。又先明二顯者。以取始覺之末文便故。又亦即是始覺義故。亦即隱處難信。且就顯處而開示故。余義易知。
然法下二結同一體。此明為門雖異其體是一。故此結同也。但今下境即是法。以是始覺所緣所證。故言境也。又以對體故稱用。對因故稱緣。斯皆不出真應之身也。◎
◎不覺者。即梨耶識中第二義。不無覺明也。是則無明之別號。亦名之癡。亦名為迷無知等。斯約染法以明心生滅義。然生是妄生滅是喪滅。其中三段亦名。初體次相。后即結相同體。初法疏不了如理等者。如理平等本唯一相無不覺之異。今既不如理知。故云不了。不了即無明也。由無明故妄生異相。首楞嚴云。無同異中熾然成異也。如迷正方者。不了是正東故。業相等者。以論云起念起即是動。動即是業相也。經中亦名為起故。文云。起為世界靜成虛空。虛空為同。世界為異。邪方者。前雖迷其正方。且是不了是東。今于東處
【現代漢語翻譯】 現代漢語譯本：覺說。後面的兩種鏡子以理為門徑，所以說都依於法體來說。又前面是就現象來說，所以說產生兩種相。這裡是就自性來說，所以兩種都說法。又前面是針對染污來說明清凈相，所以說智凈等。這裡是就自性，彰顯大義，所以說有四種大義與虛空相等。又前面以顯現為門徑，這裡以隱沒為門徑。之所以有這兩種說法，是恐怕有人說，顯現時才清凈，隱沒時就不清凈，所以才說兩種隱沒。又再次說兩種顯現，所以有法出離緣熏習。又先說明兩種顯現，是因為取始覺的末尾文字方便。又也即是始覺的意義，也即是隱沒之處難以置信，且就顯現之處而開示，所以其餘的意義容易理解。
然而，法以下的兩種結論是同一體。這裡說明門徑雖然不同，但其體性是一樣的，所以這裡總結為相同。但現在，境即是法，因為是始覺所緣所證，所以說是境。又因為對體而言，所以稱為用。對因而言，所以稱為緣。這些都不超出真應之身。
不覺，即阿賴耶識中的第二義，並非沒有覺明。這是無明的別號，也叫做癡，也叫做迷無知等。這是就染法來說明心生滅的意義。然而，生是妄生，滅是喪滅。其中三段也命名為：初體、次相，最後即總結相同體。最初的法疏不了如理等，如理平等本來只有一個相，沒有不覺的差異。現在既然不如理知，所以說不了。不了即是無明。由於無明，所以妄生異相。《首楞嚴經》說：『無同異中熾然成異』。如同迷失正方的人，不了是正東，所以業相等。因為《論》中說，起念起即是動，動即是業相。經中也叫做起，所以文中說：『起為世界，靜成虛空。』虛空為同，世界為異。邪方，前面雖然迷失了正方，且是不了是東，現在在東處
【English Translation】 English version: The 'Awakening' is explained. The latter two mirrors use principle as the gateway, hence it is said that both rely on the Dharma body to explain. Furthermore, the former speaks in terms of phenomena, hence it is said to generate two kinds of appearances (相, xiàng - appearances, characteristics). This speaks in terms of nature (性, xìng - nature, essence), hence both kinds are referred to as Dharma. Moreover, the former explains the pure appearance in contrast to defilement, hence it speaks of wisdom-purity (智凈, zhì jìng - wisdom-purity) and so on. This speaks of self-nature (自性, zì xìng - self-nature, intrinsic nature), revealing great meanings, hence it is said that there are four kinds of great meanings equal to empty space. Furthermore, the former uses manifestation as the gateway, while this uses concealment as the gateway. The reason for these two explanations is to prevent someone from saying that it is pure when manifest but not pure when concealed, hence the explanation of two concealments. Furthermore, the two manifestations are explained again, hence there is Dharma-departure-condition-habituation (法出離緣熏習, fǎ chū lí yuán xūn xí - Dharma-departure-condition-habituation). Moreover, the two manifestations are explained first because it is convenient to take the final words of initial awakening (始覺, shǐ jué - initial awakening). Furthermore, it is also the meaning of initial awakening, and it is also difficult to believe in the concealed place, and thus it is opened and shown in the manifest place, so the remaining meanings are easy to understand.
However, the two conclusions below 'Dharma' are the same entity. This explains that although the gateways are different, their essence is the same, hence this concludes as the same. But now, the realm (境, jìng - realm, object) is the Dharma, because it is what is conditioned and realized by initial awakening, hence it is called realm. Furthermore, it is called function (用, yòng - function, use) in contrast to the substance (體, tǐ - substance, essence). It is called condition (緣, yuán - condition, cause) in contrast to the cause (因, yīn - cause, reason). All of these do not go beyond the bodies of truth and response (真應之身, zhēn yìng zhī shēn - bodies of truth and response).
Non-awakening (不覺, bù jué - non-awakening, ignorance) is the second meaning in the Ālaya-consciousness (梨耶識, lí yé shí - Ālaya-consciousness), not without awareness-brightness (覺明, jué míng - awareness-brightness). This is another name for ignorance (無明, wú míng - ignorance), also called delusion (癡, chī - delusion, ignorance), also called bewilderment-non-knowing (迷無知, mí wú zhī - bewilderment-non-knowing) and so on. This explains the meaning of the arising and ceasing of the mind in terms of defiled dharmas. However, arising is false arising, and ceasing is losing cessation. The three sections within are also named: first, substance; second, appearance; and last, concluding the same substance. The initial Dharma commentary 'not understanding as principle' (不了如理, bù liǎo rú lǐ - not understanding as principle) and so on, 'as principle equality' (如理平等, rú lǐ píng děng - as principle equality) originally has only one appearance, without the difference of non-awakening. Now, since it is not known as principle, hence it is said 'not understanding'. 'Not understanding' is ignorance. Due to ignorance, false different appearances arise. The Śūraṅgama Sūtra (首楞嚴經, Shǒu léng yán jīng - Śūraṅgama Sūtra) says: 'In the absence of sameness and difference, intensely becoming different'. Like someone who is lost in the cardinal direction, not understanding that it is due east, hence karma-appearance (業相, yè xiàng - karma-appearance) and so on. Because the Treatise (論, lùn - Treatise, commentary) says that the arising of thought is movement, and movement is karma-appearance. The Sutra also calls it arising, hence the text says: 'Arising becomes the world, stillness becomes empty space.' Empty space is the same, the world is different. The wrong direction, although previously lost in the cardinal direction, and not understanding that it is east, now in the east
別作西解。故云邪方。前即迷真。此即起似也。以根本無明有迷真執妄二義。今論此段並下三細。正是初義也。下智相等即執妄義。亦即楞嚴背覺合塵義。經云。迷失本妙圓妙明心寶明妙性。認悟中迷等。此皆具明二義也。華嚴云。于第一義不了名為無明。此迷真也。圓覺云。妄認四大緣慮為身心等。此執妄也。然迷真必執妄執妄必迷真故。此二經各舉一義也。邪不離正者。西處即東故。不覺處即覺故。
二喻。論依方迷者。依東方故迷為西方。若離正東即無邪西亦如依水起波。若離於水則無有波。
二顯覺。疏初義者。即文云。以有不覺乃至為說真覺。后義者。即文云。若離不覺等。此即節釋論文也。良以下正辨其意。依真下顯初意。如依金之器方能顯金。反之則不可也。隨妄下顯后意。如隨器之金還待器顯。反之亦不可也。此乃前依覺故。迷則為妄之所損。今依迷顯覺則為妄之所益也。然論之大意明不覺與覺。皆是相待。以顯生滅染凈無有自相。皆不可得也。此中初言以有不覺妄想心者。無明所起妄想分別。由此分別能知名義故有言說。說于真覺。是明真覺之名待于妄立也。若離不覺即無真覺。自相可說者。是反明真覺必待不覺若不相待即無自相。待他而有。豈成自相。自相既無。他亦不立。是顯染
【現代漢語翻譯】 現代漢語譯本：不要作其他的解釋。所以說是邪方（錯誤的方位）。前面是迷失真如（本性），這裡是生起相似的妄念。因為根本無明（對事物真相的迷惑）有迷失真如和執著虛妄兩種含義。現在討論的這段以及下面的三細，正是第一種含義。下面的智相（智慧之相）等等就是執著虛妄的含義。也就是《楞嚴經》里背離覺悟而與塵世相合的含義。《楞嚴經》說：『迷失了本有的微妙圓滿明亮的心，寶貴的明妙自性，認為在覺悟中產生了迷惑』等等。這些都明確說明了兩種含義。《華嚴經》說：『對於第一義諦（最高的真理）不瞭解，就叫做無明』，這是迷失真如。圓覺經說：『錯誤地認為四大（地、水、火、風）和緣慮（對外境的思慮）是身心』等等，這是執著虛妄。然而迷失真如必定執著虛妄，執著虛妄必定迷失真如，所以這兩部經各自舉出一種含義。邪不離開正，是因為西邊就在東邊，不覺悟的地方就是覺悟的地方。 第二個比喻。論中說依著方位而迷失，是因為依著東方所以迷失為西方。如果離開正東，就沒有錯誤的西方，也像依著水而生起波浪，如果離開水，就沒有波浪。 二、彰顯覺悟。《疏》中說的第一種含義，就是文中說的：『因為有了不覺，乃至為之說真覺』。后一種含義，就是文中說的：『如果離開不覺』等等。這是分段解釋論文。確實是爲了正確辨明其中的意思。『依真』以下彰顯第一種意思，就像依靠金子做成的器物才能顯現金子，反過來就不可以。『隨妄』以下彰顯後面的意思，就像隨著器物的金子還要依靠器物來顯現，反過來也不可以。這是因為之前依靠覺悟，迷惑就會被虛妄所損害。現在依靠迷惑來彰顯覺悟，就會被虛妄所增益。然而《論》的大意是說明不覺和覺悟，都是相對待的，以此來彰顯生滅、染污、清凈沒有自性，都是不可得的。這裡最初說『因為有了不覺妄想心』，是無明所生起的妄想分別，由於這種分別能夠知名義，所以有言說，說的是真覺。這是說明真覺的名稱是依靠虛妄而建立的。如果離開不覺，就沒有真覺，自相可以說的，是反過來表明真覺必定依靠不覺，如果不相互對待，就沒有自性。依靠他而存在，怎麼能成為自性？自性既然沒有，他也不成立。這是彰顯染污
【English Translation】 English version: Do not make other interpretations. Therefore, it is called 'wrong direction' (xie fang) [incorrect orientation]. The former is delusion of True Thusness (zhen ru) [the true nature], and this is the arising of seeming thoughts. Because fundamental ignorance (wu ming) [ignorance of the true nature of things] has two meanings: delusion of True Thusness and attachment to illusion. The current discussion of this section and the following Three Subtleties (san xi), is precisely the first meaning. The following Wisdom Aspect (zhi xiang) [aspect of wisdom] etc., is the meaning of attachment to illusion. It is also the meaning of turning away from enlightenment and uniting with the dust of the world in the Shurangama Sutra. The Sutra says: 'Deluded and lost the original wonderful, complete, bright mind, the precious, bright, wonderful nature, thinking that delusion arises in enlightenment' etc. These all clearly explain the two meanings. The Avatamsaka Sutra says: 'Not understanding the First Principle (di yi yi) [highest truth] is called ignorance', this is delusion of True Thusness. The Yuanjue Sutra says: 'Mistakenly recognizing the Four Great Elements (si da) [earth, water, fire, wind] and conditioned thoughts (yuan lv) [thoughts about external objects] as body and mind' etc., this is attachment to illusion. However, delusion of True Thusness necessarily involves attachment to illusion, and attachment to illusion necessarily involves delusion of True Thusness, so these two Sutras each cite one meaning. Wrong does not depart from right, because the West is in the East, and the place of non-awakening is the place of awakening. The second analogy. The Treatise says that being deluded by direction is because relying on the East leads to being deluded as the West. If one departs from the true East, there is no wrong West, just as waves arise depending on water, and if one departs from water, there are no waves. Two, Manifesting Awakening. The Commentary's (shu) [commentary on the text] first meaning is what the text says: 'Because there is non-awakening, and thus the True Awakening is spoken of'. The latter meaning is what the text says: 'If one departs from non-awakening' etc. This is a segmented explanation of the Treatise. It is indeed to correctly discern the meaning within. 'Relying on Truth' (yi zhen) [relying on truth] below manifests the first meaning, just as a vessel made of gold can reveal the gold, but the reverse is not possible. 'Following Illusion' (sui wang) [following illusion] below manifests the latter meaning, just as the gold in the vessel still needs the vessel to be revealed, but the reverse is also not possible. This is because previously, relying on awakening, delusion will be harmed by illusion. Now, relying on delusion to manifest awakening, one will be benefited by illusion. However, the main idea of the Treatise is to explain that non-awakening and awakening are both relative, thereby revealing that birth and death, defilement and purity have no self-nature, and are all unattainable. Here, the initial statement 'Because there is a non-awakening, deluded mind' is the deluded discrimination arising from ignorance. Because this discrimination can name and define, there is speech, speaking of True Awakening. This explains that the name of True Awakening is established based on illusion. If one departs from non-awakening, there is no True Awakening. That self-nature can be spoken of is to conversely show that True Awakening must rely on non-awakening. If they do not rely on each other, there is no self-nature. Existing by relying on others, how can it become self-nature? Since self-nature does not exist, the other is also not established. This reveals defilement
凈無所得義故。后譯云。然彼不覺自無實相。不離本覺。復待不覺以說真覺。不覺既無。真覺亦遣。如下文云。當知一切染法凈法皆悉相待。無有自相可說故。圓覺云。依幻說覺亦名為幻智。論亦云。若世諦如毫釐許有實者。第一義諦亦應有實。此之謂也。◎
起信論疏筆削記卷第十 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第十一
長水沙門子璇錄
◎二枝末。疏二。初列。
二釋。釋中二。初疏文十一重喻合義相昭然。尋文易解。然此翳喻亦未全似。若以首末比況。最切者不過夢喻。已見前文。皆由無明力者。如下文云。當知無明能生一切染法。
無明為因等者。楞伽云。妄想為因境界為緣。和合而生。疏中用此以科論文。經中妄想即無明也無明生三細者。下文即展轉相生。今但約根本而言。故云無明為因。初總標。疏相不離體者。業等九相不離不覺體故。以即體之相即相之體故。不相離末。不離本者。三細六粗之枝末。不離不覺無明之根本。以即本之末即末之本故。不相離。依無明起妄心者。即不覺生三相如下云。以依無明有梨耶。依妄心起無明者。以依阿梨耶識。說有無明也。其猶依水起波。波相起已。不離於水。由斯義故。名
【現代漢語翻譯】 現代漢語譯本：因為沒有獲得任何實體的意義。後來的譯本說：『然而他們沒有意識到自身沒有真實的自性，沒有脫離本覺。又需要依賴不覺來說明真覺。不覺既然不存在，真覺也應該被捨棄。』如下文所說：『應當知道一切染法和凈法都是相互依存的，沒有可以稱之為自性的東西。』《圓覺經》說：『依據幻象所說的覺悟，也可以稱為幻智。』論中也說：『如果世俗諦像毫毛一樣有真實存在，那麼第一義諦也應該有真實存在。』說的就是這個道理。
《起信論疏筆削記》卷第十 大正藏第44冊 No. 1848 《起信論疏筆削記》
《起信論疏筆削記》卷第十一
長水沙門子璇 記錄
◎二枝末。疏二。初列。
二釋。解釋中分為二。首先，疏文用十一個比喻來闡明意義，非常清楚明白，容易理解。然而，這個翳（yì，眼翳）的比喻並不完全相似。如果用首末來比喻，最貼切的莫過於夢的比喻，已經在前面的文章中提到過。『都是由於無明的力量』，如下文所說：『應當知道無明能夠產生一切染法。』
『無明為因』等，出自《楞伽經》：『妄想為因，境界為緣，和合而生。』疏中用這個來劃分論文的結構。經中的妄想就是無明。『無明生三細』，下文會講到展轉相生。現在只是從根本上來說，所以說『無明為因』。首先是總的標示。疏中說『相不離體』，是因為業等九相不離不覺的本體。因為即是本體的相，即是相的本體，所以不相離。末，不離本，是指三細六粗這些枝末，不離不覺無明的根本。因為即是根本的末，即是末的根本，所以不相離。『依無明起妄心』，就是不覺產生三相，如下文所說：『因為依于無明而有阿梨耶識（ālìyēshí，藏識）。』『依妄心起無明』，是因為依于阿梨耶識，才說有無明。這就像依於水而起波浪，波浪的相狀產生之後，並沒有離開水。由於這個道理，所以稱為...
【English Translation】 English version: Because there is no meaning of obtaining anything substantial. The later translation says: 'However, they are not aware that they themselves have no real self-nature and are not separate from the original awareness (本覺, běnjué). Furthermore, they rely on non-awareness (不覺, bùjué) to explain true awareness (真覺, zhēnjué). Since non-awareness does not exist, true awareness should also be discarded.' As the following text says: 'It should be known that all defiled dharmas (染法, rǎnfǎ) and pure dharmas (凈法, jìngfǎ) are mutually dependent, and there is nothing that can be called self-nature.' The Yuanjue Sutra says: 'The enlightenment spoken of based on illusion can also be called illusory wisdom.' The treatise also says: 'If the mundane truth (世諦, shìdì) has even a hair's breadth of reality, then the ultimate truth (第一義諦, dìyīyìdì) should also have reality.' This is what it means.
Commentary on the Awakening of Faith in the Mahayana Treatise - Manuscript Notes, Volume 10 Taisho Tripitaka, Volume 44, No. 1848, Commentary on the Awakening of Faith in the Mahayana Treatise - Manuscript Notes
Commentary on the Awakening of Faith in the Mahayana Treatise - Manuscript Notes, Volume 11
Recorded by Shramana Zixuan of Changshui
◎ Two branches and ends. Commentary two. First, listing.
Two explanations. The explanation is divided into two. First, the commentary uses eleven metaphors to clarify the meaning, which is very clear and easy to understand. However, this metaphor of 'cataract' (翳, yì) is not entirely similar. If comparing the beginning and the end, the most appropriate metaphor is the metaphor of a dream, which has been mentioned in the previous text. 'All are due to the power of ignorance (無明, wúmíng),' as the following text says: 'It should be known that ignorance can produce all defiled dharmas.'
'Ignorance as the cause,' etc., comes from the Lankavatara Sutra: 'Discrimination (妄想, wàngxiǎng) is the cause, the realm (境界, jìngjiè) is the condition, and they arise in combination.' The commentary uses this to divide the structure of the treatise. Discrimination in the sutra is ignorance. 'Ignorance produces the three subtle aspects (三細, sānxì),' the following text will talk about the interdependent arising. Now it is only from the root that it is said, so it is said 'ignorance as the cause.' First is the general indication. The commentary says 'aspects are not separate from the substance,' because the nine aspects such as karma are not separate from the substance of non-awareness. Because the aspect that is the substance, is the substance that is the aspect, so they are not separate. The end, not separate from the root, refers to the branches and ends of the three subtle and six coarse aspects (六粗, liùcū), not separate from the root of non-awareness. Because the end that is the root, is the root that is the end, so they are not separate. 'Relying on ignorance to arise deluded mind,' is that non-awareness produces the three aspects, as the following text says: 'Because relying on ignorance, there is Alaya-consciousness (阿梨耶識, ālìyēshí).' 'Relying on deluded mind to arise ignorance,' is because relying on Alaya-consciousness, it is said that there is ignorance. This is like relying on water to arise waves, after the appearance of the waves, they do not leave the water. Because of this reason, it is called...
曰相應。非約心王心數說相應義。以此三種是不相應染故。
別解中三。各有標名。所依正釋。講者詳之。初標名論無明業相者。意表此二無有異體也。所以知者。前說業相盡處。便見心性成究竟覺。但以約義故。說相依顯體無別故。今雙舉又揀本覺隨染業相故。云無明業相顯覺不覺皆有業相。而真妄不同也。
論以依下二所依。疏根本無明者。以是所依故當根本。如夢依睡也。
論心動下。三正釋。疏二。初別解論文論二。初動作義。疏動作是業義者。是無明之業用。后之八相亦是動作。亦是無明業用。然約別義以立其名。唯此最初起用之始故名為業。反舉等者。如不睡則無夢。始覺者。即究竟時也。
論動則下。二為因義。疏為因是業義者。然九中前八皆得名因。所以不言業者。亦約別義故。今此初相能為苦本。故名業也。如得下反顯。以靜是妙樂之因故。反知動念即是苦因也。動因苦果等者。以一念起動即具微細四相。四相之苦果不離一念之動因。據此位中即是梨耶行苦。若準前明。四相俱時而有故。四相攝於九相。分段粗苦亦在其中。所以次第說者。文不頓書故。義有因依故。若約時說則一念不覺無有前後故。有說云。一念不覺五蘊俱生。即斯義也。
此雖下。二通明行相。
【現代漢語翻譯】 曰相應（Xiangying）。並非就心王（Xinwang）心數（Xinshu）而言的相應之義，因為這三種是不相應的染污之法。
別解中分為三部分，各有標名、所依、正釋。講解者應詳細闡述。首先，標名論述無明（Wuming）業相（Yexiang），意在表明這二者沒有不同的本體。為什麼這樣說呢？因為前面說過業相止息之處，便能見到心性成就究竟覺悟。只是因為就意義而言，才說相依而顯現本體沒有差別。現在同時舉出，又揀擇本覺（Benjue）隨順染污的業相，所以說無明業相，顯現覺與不覺都有業相，而真與妄是不同的。
論中『以依下』是第二部分所依。疏中『根本無明（Genbenwuming）』，因為是所依，所以稱為根本，如同夢依于睡眠一樣。
論中『心動下』是第三部分正釋。疏中分為兩部分，首先是別解論文，然後是論二。首先是動作義。疏中『動作是業義』，是無明（Wuming）的業用。後面的八相也是動作，也是無明業用。然而就特別的意義來建立其名稱，唯有這最初生起作用的開始，所以稱為業。『反舉等者』，如同不睡眠就沒有夢。『始覺者』，就是究竟之時。
論中『動則下』是第二部分為因義。疏中『為因是業義』，然而九相中前八相都可以稱為因，為什麼不說業呢？也是就特別的意義而言。現在這最初的相能成為痛苦的根本，所以稱為業。『如得下反顯』，因為靜是妙樂之因，所以反過來知道動念就是痛苦之因。『動因苦果等者』，因為一念生起動念就具備微細的四相，四相的苦果不離一念的動因。根據這個位置來說，就是阿賴耶識（Alayashih）的行苦。如果按照前面所說，四相同時存在，所以四相包含於九相之中，分段的粗苦也包含在其中。之所以次第解說，是因為經文不能一下子寫完，意義上有因果和所依的關係。如果就時間來說，那麼一念不覺沒有前後。有人說，一念不覺五蘊（Wuyun）同時產生，就是這個意思。
此雖下，是第二部分通明行相。
【English Translation】 It is called 'corresponding'. It does not refer to the meaning of 'corresponding' in relation to the mind-king (Xinwang) and mental functions (Xinshu), because these three are non-corresponding defilements.
The separate explanation is divided into three parts, each with a title, the basis, and the correct explanation. The lecturer should explain it in detail. First, the title discusses ignorance (Wuming) and karma-appearance (Yexiang), intending to show that these two do not have different entities. How do we know this? Because it was said earlier that where the karma-appearance ceases, one can see the mind-nature achieve ultimate enlightenment. It is only because of the meaning that it is said that they depend on each other, and the manifested entity has no difference. Now, they are mentioned together, and also the original enlightenment (Benjue) that follows the defiled karma-appearance is selected, so it is said that the ignorance karma-appearance shows that both enlightenment and non-enlightenment have karma-appearances, but the true and the false are different.
In the treatise, 'taking dependence as below' is the second part, the basis. In the commentary, 'fundamental ignorance (Genbenwuming)' is called fundamental because it is the basis, just as a dream depends on sleep.
In the treatise, 'when the mind moves below' is the third part, the correct explanation. The commentary is divided into two parts, first the separate explanation of the treatise, and then the discussion of the two. First is the meaning of action. In the commentary, 'action is the meaning of karma' is the karmic function of ignorance (Wuming). The following eight appearances are also actions and are also the karmic functions of ignorance. However, the name is established according to the special meaning, only this beginning of the initial arising of function is called karma. 'The reverse example, etc.' is like there is no dream without sleep. 'The initial enlightenment' is the time of ultimate enlightenment.
In the treatise, 'when it moves below' is the second part, the meaning of cause. In the commentary, 'being a cause is the meaning of karma', but the first eight of the nine appearances can be called causes. Why not call it karma? It is also according to the special meaning. Now this initial appearance can become the root of suffering, so it is called karma. 'The reverse manifestation below' is because stillness is the cause of wonderful bliss, so conversely, we know that moving thoughts is the cause of suffering. 'The cause of movement, the result of suffering, etc.' is because when a single thought arises and moves, it possesses subtle four appearances, and the suffering result of the four appearances is inseparable from the moving cause of a single thought. According to this position, it is the suffering of formation of the Alaya consciousness (Alayashih). If according to what was said earlier, the four appearances exist simultaneously, so the four appearances are included in the nine appearances, and the coarse suffering of segments is also included in it. The reason for explaining in order is that the text cannot be written all at once, and the meaning has a relationship of cause and dependence. If speaking in terms of time, then there is no before and after in a single thought of non-enlightenment. Some say that when a single thought of non-enlightenment arises, the five aggregates (Wuyun) arise simultaneously, which is this meaning.
This, although below, is the second part, the general explanation of the characteristics of action.
此乃九相之端細中之細。未有轉現心境差別故。云一相能所不分等。即當等者。自體即自證分也。如無相下引證。相即自體境界即所緣。當知下會彼同此。
二轉相疏依前等者。轉猶起也。是前業相起為此見。然余相皆有起義。不名轉者。亦約別義故。如依于夢而有夢心。若依下若約果海性凈不動。則無有彼此之見。應知有見者但依動故。如無于夢則無夢心。如是下。就此一相位中。以明不說境界所以。以微細故。且說能見以為轉相。然此境界便是向下現相。以論中分能見所見各為一相。今此見相由內所發。非托境生故名為轉。依此轉相帶起所緣。復立現相。非謂於此能見之中。又自別有微細境也。學者應知。攝論下引證。意識即第六識智相是也。三世境者。諸有為法。非三世境者。諸無為法。斯皆意識所緣之境。可知者。意識粗浮能所緣念。可以現今分別取解也。以有三世等境。為可知故。此識等者。即第八也。以無可知境故。既無境可知。故唯就能緣見分。以明此識也。如說十二因緣始不可知。此亦如是。唯識亦云不可知執受處。既云下結意。
三現相。疏依前等者。如依夢心而有夢境。反釋者。應云聖人離見既無此境。當知此境定從見生。如無夢心則無夢境。然上三相皆反以釋成者。以此是八地已
【現代漢語翻譯】 現代漢語譯本： 這乃是九相（Navasanjna，佛教術語，指對屍體腐爛過程的九種觀察）中最細微之處。因為沒有轉變顯現心境的差別，所以說『一相能所不分』等等。這裡的『當等者』，指的就是自體即自證分（Svasamvedana，唯識宗術語，指認識活動對自身的反映）。如同在『無相』之下引用的論證：相即是自體，境界即是所緣。『當知』之下會通彼同此。
二、轉相（轉識，Vijnana-parinama，唯識宗術語，指阿賴耶識的轉變）的疏解，『依前等者』，『轉』的意思是『起』。是前業相（Karma-rupa，業的形態）生起成為此見。然而其餘的相都有生起之義，不稱為『轉』的原因，也是因為約別義的緣故。如同依于夢而有夢心。『若依』之下，如果約果海性凈不動，那麼就沒有彼此之見。應當知道有見者只是因為依于動的緣故。如同沒有夢就沒有夢心。『如是』之下，就此一相位中，說明不說境界的原因，是因為它非常微細。且只說能見作為轉相。然而此境界便是向下的現相（現象，現識，Vijnana-drisya，唯識宗術語，指由阿賴耶識所顯現的客觀世界）。因為在論中將能見所見各分為一相，現在此見相由內所發，並非依託外境而生，所以名為『轉』。依此轉相帶起所緣，又立現相，並非說在此能見之中，又另外有微細的境界。學者應當知道。『攝論』之下是引證，意識即第六識智相。『三世境』指的是諸有為法（Samksrita-dharma，有生滅變化的法），『非三世境』指的是諸無為法（Asamskrita-dharma，無生滅變化的法）。這些都是意識所緣之境。『可知者』，意識粗浮，能所緣念，可以現在分別取解。因為有三世等境，所以是『可知』的。『此識等者』，指的是第八識（阿賴耶識，Alaya-vijnana）。因為沒有『可知境』。既然沒有境可以知道，所以只能就所緣的見分，來說明此識。如同所說十二因緣（Dvadasanga-pratitya-samutpada，佛教基本教義，說明生命流轉的十二個環節）的起始是不可知的，此亦如此。《唯識論》也說不可知執受處。『既云』之下是總結意思。
三、現相。疏解『依前等者』，如同依夢心而有夢境。『反釋者』，應該說聖人離見，既然沒有此境，應當知道此境必定是從見生。如同沒有夢心就沒有夢境。然而以上三相都反過來解釋成就的原因，是因為這是八地（菩薩修行階位）已。
【English Translation】 English version: This is the finest of the fine within the Nine Aspects (Navasanjna, Buddhist term referring to the nine observations of a decaying corpse). Because there is no difference in the transformation and manifestation of mental states, it is said that 'one aspect does not distinguish between the perceiver and the perceived' and so on. The 'that which is equal' here refers to the self-nature, which is the self-awareness aspect (Svasamvedana, a term in Yogacara, referring to the reflection of cognitive activity on itself). As cited in the proof under 'no aspect': aspect is self-nature, and realm is the object of perception. 'It should be known' below will reconcile that this is the same.
Second, the commentary on the Transformation Aspect (Vijnana-parinama, a term in Yogacara, referring to the transformation of Alaya-vijnana), 'following the previous' and so on, 'transformation' means 'arising'. It is the arising of the previous Karma-rupa (form of karma) that becomes this view. However, since the remaining aspects all have the meaning of arising, they are not called 'transformation', also because of the specific meaning. It is like having a dream mind based on a dream. 'If based on' below, if based on the pure and unmoving nature of the ocean of fruition, then there is no perception of self and other. It should be known that those who have perception only rely on movement. Just as there is no dream mind without a dream. 'Thus' below, in this one phase, the reason for not speaking of the realm is because it is very subtle. And only the ability to see is spoken of as the Transformation Aspect. However, this realm is the Manifestation Aspect (Vijnana-drisya, a term in Yogacara, referring to the objective world manifested by Alaya-vijnana) below. Because in the treatise, the ability to see and the object of seeing are each divided into one aspect, now this seeing aspect arises from within, not relying on external objects, so it is called 'transformation'. Based on this Transformation Aspect, the object of perception is brought about, and the Manifestation Aspect is established again, not saying that within this ability to see, there is another subtle realm. Scholars should know. 'Samgraha' below is a citation, consciousness is the sixth consciousness, the aspect of wisdom. 'Realms of the three times' refers to all conditioned dharmas (Samksrita-dharma, dharmas with arising and ceasing), 'not realms of the three times' refers to all unconditioned dharmas (Asamskrita-dharma, dharmas without arising and ceasing). These are all realms perceived by consciousness. 'Knowable' means that consciousness is coarse and floating, and the thoughts of the perceiver and the perceived can be distinguished and understood in the present. Because there are realms of the three times, it is 'knowable'. 'This consciousness' and so on refers to the eighth consciousness (Alaya-vijnana). Because there is no 'knowable realm'. Since there is no realm that can be known, only the seeing aspect of the perceived can be used to explain this consciousness. Just as it is said that the beginning of the Twelve Nidanas (Dvadasanga-pratitya-samutpada, the twelve links in the chain of dependent origination) is unknowable, this is also the case. The Vijnaptimatrata-siddhi also says that the place of grasping is unknowable. 'Since it is said' below is the concluding meaning.
Third, the Manifestation Aspect. The commentary 'following the previous' and so on, is like having a dream realm based on a dream mind. 'Reverse explanation' should say that since sages are free from seeing, and there is no such realm, it should be known that this realm must arise from seeing. Just as there is no dream realm without a dream mind. However, the reason why the above three aspects are all explained in reverse to achieve this is because this is already the eighth ground (stage of Bodhisattva practice).
上所知境界非下流所覺。由是以聖人不見相等。比決反驗令義明瞭。可見可信也。
疏即分別事識下二。初引經料揀二。初引經指配。事即是境分別境事之識。故名分別事識。楞伽等者。具云藏識海常住(本識)境界風所動(現識)種種諸識浪騰躍而轉生(事識)。
問下。二問答釋妨三。初問也。末那者。具云訖利瑟吒耶末那。此云染污。意謂與四惑相應故云染污。恒審思量故云意。即第七也。問意可知。
二答三。初六八相從答二。初約能執從所執故不說。必執相應者。謂第七種子在第八中。第八見分為第七所執。故曰相應。況二識相依互為根耶。瑜伽下引證可知。
又由下。二約所依從能依故不說。內依等者。以第八第七互依。第六依於七八。前五依六七八及同境依故。有偈云。五四六有二七八一俱依。但說能依必知有所。故略不云。
二以下二以義不便答二。初無和合義故不說。無明等者。前說無明與真和合成梨耶三相。末那但一向生滅無和合義。若言和合。自成梨耶。若無和合識從何生。義既不便求說不及。
又由下。二無緣外義故不說。末那無緣外者。以前五唯緣外塵。第八緣內根身種子及器世間。第六通緣一切。第七唯緣。第八見分。今六粗皆緣外境故不說也。
【現代漢語翻譯】 現代漢語譯本：上面所知的境界不是下等根器的人所能覺察的。因此聖人不會執著于表象。通過比較、決斷、反思和驗證，就能使真理更加明瞭，從而達到可信可靠的境地。
疏文解釋『分別事識』，下面分兩部分。首先是引用經文來辨析，分為兩點。首先是引用經文來指明對應關係。『事』指的是境界，『分別境事之識』，因此稱為『分別事識』。《楞伽經》等經中說，完整的說法是『藏識海常住』（即本識），『境界風所動』（即現識），『種種諸識浪騰躍而轉生』（即事識）。
下面是問答解釋疑惑，分為三部分。首先是提問。『末那』，完整的說法是『訖利瑟吒耶末那』（Klista-manas），意譯為『染污』，意思是與四種煩惱相應，所以稱為『染污』。『恒審思量』，所以稱為『意』，也就是第七識。提問的意思很明顯。
下面是回答，分為三部分。首先是第六識和第八識相互依存的回答，分為兩點。首先是根據能執持的立場，從所執持的對象出發，所以沒有提及。『必執相應』，指的是第七識的種子在第八識中，第八識的見分被第七識所執持，所以說『相應』。更何況這兩個識相互依存，互為根本呢？《瑜伽師地論》中引用的證據可以明白這一點。
下面是根據所依的立場，從能依的對象出發，所以沒有提及。『內依』等，因為第八識和第七識相互依存，第六識依賴於第七識和第八識，前五識依賴於第六識、第七識、第八識以及同境依。有偈語說：『五四六有二，七八一俱依。』只說能依，必定知道有所依，所以省略不說。
下面是用義理上的不方便來回答，分為兩點。首先是沒有和合的意義，所以沒有提及。『無明』等，前面說無明與真如和合而成阿賴耶識（Ālaya-vijñāna）的三種相。末那識只是一味地生滅，沒有和合的意義。如果說和合，就自然成了阿賴耶識。如果沒有和合，識從哪裡產生呢？義理上既然不方便，也就沒有必要去說了。
下面是沒有緣取外境的意義，所以沒有提及。末那識不緣取外境，因為前五識只緣取外塵，第八識緣取內根身、種子以及器世間，第六識普遍緣取一切，第七識只緣取第八識的見分。現在六種粗顯的識都緣取外境，所以沒有提及。
【English Translation】 English version: The realm known above is not perceived by those of inferior capacity. Therefore, sages do not cling to appearances. Through comparison, determination, reflection, and verification, the truth can be made clearer, thereby reaching a state of trustworthiness and reliability.
The commentary explains 'discriminating consciousness of affairs (分別事識)'. The following is divided into two parts. First, it cites scriptures for analysis, divided into two points. First, it cites scriptures to indicate the corresponding relationship. 'Affairs' refers to the realm, 'the consciousness that discriminates the affairs of the realm', hence it is called 'discriminating consciousness of affairs'. The Laṅkāvatāra Sūtra and other scriptures state, in full, 'the storehouse consciousness (藏識, Ālaya-vijñāna) is constantly abiding' (i.e., the fundamental consciousness), 'moved by the wind of the realm' (i.e., the present consciousness), 'various waves of consciousness leap and transform, giving rise' (i.e., the consciousness of affairs).
The following is a question-and-answer explanation of doubts, divided into three parts. First is the question. 'Manas (末那)', the full term is 'Klista-manas (訖利瑟吒耶末那)', translated as 'defiled', meaning it corresponds to the four afflictions, hence it is called 'defiled'. 'Constant deliberation and thought', hence it is called 'mind', which is the seventh consciousness. The meaning of the question is clear.
The following is the answer, divided into three parts. First is the answer regarding the interdependence of the sixth and eighth consciousnesses, divided into two points. First, based on the position of the one who grasps, starting from the object grasped, it is not mentioned. 'Must grasp accordingly' refers to the seed of the seventh consciousness being in the eighth consciousness, and the seeing-aspect (見分) of the eighth consciousness being grasped by the seventh consciousness, hence it is said to be 'accordingly'. Moreover, these two consciousnesses are interdependent and mutually fundamental. The evidence cited in the Yogācārabhūmi-śāstra makes this clear.
The following is based on the position of the supported, starting from the supporting object, it is not mentioned. 'Inner reliance' and so on, because the eighth and seventh consciousnesses are interdependent, the sixth consciousness relies on the seventh and eighth consciousnesses, and the first five consciousnesses rely on the sixth, seventh, eighth consciousnesses, as well as the common-object reliance. There is a verse that says: 'Five, four, six have two, seven, eight, one together rely.' Only mentioning the supporting, it is certain that there is something supported, so it is omitted.
The following uses the inconvenience in terms of meaning to answer, divided into two points. First, there is no meaning of combination, so it is not mentioned. 'Ignorance (無明, Avidyā)' and so on, previously it was said that ignorance combines with true thusness (真如, tathatā) to form the three aspects of Ālaya-vijñāna (阿賴耶識). The Manas consciousness only arises and ceases in one direction, without the meaning of combination. If it is said to combine, it naturally becomes Ālaya-vijñāna. If there is no combination, where does the consciousness arise from? Since it is inconvenient in terms of meaning, there is no need to discuss it.
The following is that there is no meaning of cognizing external objects, so it is not mentioned. The Manas consciousness does not cognize external objects, because the first five consciousnesses only cognize external dust, the eighth consciousness cognizes inner roots, body, seeds, and the container world (器世間), the sixth consciousness universally cognizes everything, and the seventh consciousness only cognizes the seeing-aspect of the eighth consciousness. Now, the six coarse consciousnesses all cognize external objects, so it is not mentioned.
亦可下。三約計內外答。此約我我所分。亦屬六八故。不言第七。意云。第七。正是執我我所。今分兩處無體可言。
楞伽下。三引證二。初引經可知。
經中下。二釋義。現識等者。正配釋。可知。所以下辨事識義也。既云攀緣外境。非六而誰。由是論依經說故。不復論第七識也。故知下結會彼此。然上多義明此論中不說第七者。要異曉公說。下智相即第七故。故彼文云。言智相者。是第七識粗中之始。始有慧數分別我塵故名智相。夫人經說六識及心法智。今之智相即心法智也。若具而言之。緣于本識計以為我。緣所現境計為我所。今就粗現。說依境界心起分別。又此境界不離現識。猶如影像不離鏡面。此第七識直爾內向計我我所。而不別計心外有塵故。余處說還緣彼識。問云何得知。第七末那非但緣識。亦緣六塵。答此有二釋。一依比量。二聖言量。比量者。量云。意根是有法。必與意識同境故。是宗。因云。不共所依故。同喻如眼等根。異喻如次第滅意。三支無過故知意根遍行六塵。聖言量者。一金鼓經云。眼根受色耳分別聲。乃至意根分別一切諸法。大乘意根即是末那。故知遍緣一切也。又對法論十種分別中。言第一相分別者。謂身所居處所受用義。彼復如其次第。如諸色根器世間色等
【現代漢語翻譯】 現代漢語譯本 也可以這樣理解。下面從三個方面來概括地說明內外之分。這是從『我』和『我所』的角度來劃分的，也屬於六識和八識的範疇，所以沒有提到第七識（末那識）。意思是說，第七識正是執著于『我』和『我所』，現在把它分在兩個地方，就沒有獨立的自體可以說了。
下面引用經文來證明以上觀點。首先引用《楞伽經》，這部分內容容易理解。
下面解釋經文的含義。『現識』等，是用來對應解釋的，容易理解。『所以』以下辨析了事識的含義。既然說是攀緣外境，那不是六識又是什麼呢？因為這個論點是依據經文所說，所以不再討論第七識。『故知』以下總結了彼此的會通。然而，上面從多個角度說明了本論中沒有說第七識的原因，這與曉公的說法有所不同。下面的『智相』就是第七識。所以他的文章說：『所說的智相，是第七識粗顯狀態的開始。開始有慧數分別我塵，所以叫做智相。』《夫人經》中說了六識以及心法智，現在的智相就是心法智。如果完整地說，就是緣于本識，計以為『我』；緣于所顯現的境界，計為『我所』。現在就粗顯的狀態來說，是依境界而生起分別心。而且這個境界不離現識，就像影像不離鏡面一樣。這個第七識只是向內執著于『我』和『我所』，而不另外執著於心外有塵，所以其他地方說它還緣彼識。問：怎麼知道第七末那識不僅僅緣識，也緣六塵呢？答：對此有兩種解釋。一是依據比量，二是依據聖言量。比量是：意根是有法，必定與意識同境，這是宗；原因是：不共所依，這是因；同喻如眼等根，異喻如次第滅意。三支沒有過失，所以知道意根普遍緣六塵。聖言量是：一，《金鼓經》說：『眼根感受色，耳根分別聲，乃至意根分別一切諸法。』大乘意根就是末那識，所以知道它普遍緣一切。又，《對法論》十種分別中，說第一相分別，是指身所居住的處所和所受用的事物。它們又依次是諸色根、器世間色等。
【English Translation】 English version It can also be understood this way. The following summarizes the distinction between internal and external from three aspects. This is divided from the perspective of 'self' and 'what belongs to self', which also belongs to the category of the six consciousnesses and the eight consciousnesses, so the seventh consciousness (Manas-vijnana) is not mentioned. The meaning is that the seventh consciousness is precisely attached to 'self' and 'what belongs to self'. Now that it is divided into two places, there is no independent entity to speak of.
The following quotes scriptures to prove the above point. First, quote the Lankavatara Sutra, which is easy to understand.
The following explains the meaning of the scriptures. 'Present consciousness' (現識, xian shi) etc., are used for corresponding explanations, which are easy to understand. 'Therefore' (所以, suoyi) below analyzes the meaning of the consciousness of affairs. Since it is said to cling to external objects, what else could it be but the six consciousnesses? Because this argument is based on what the scriptures say, the seventh consciousness is no longer discussed. 'Therefore know' (故知, gu zhi) below summarizes the convergence of each other. However, the above explains from multiple perspectives the reason why the seventh consciousness is not mentioned in this treatise, which is different from Xiaogong's statement. The 'intellectual aspect' (智相, zhi xiang) below is the seventh consciousness. Therefore, his article says: 'The so-called intellectual aspect is the beginning of the coarse manifestation of the seventh consciousness. It begins with the wisdom number distinguishing self-dust, so it is called the intellectual aspect.' The Lady Sutra (夫人經, Furen Jing) says about the six consciousnesses and the mind-dharma wisdom. The current intellectual aspect is the mind-dharma wisdom. To put it completely, it is to cling to the fundamental consciousness, considering it as 'self'; clinging to the manifested realm, considering it as 'what belongs to self'. Now, in terms of the coarse manifestation, it is the arising of discriminating mind based on the realm. Moreover, this realm is inseparable from the present consciousness, just as the image is inseparable from the mirror surface. This seventh consciousness only clings inwardly to 'self' and 'what belongs to self', without separately clinging to dust outside the mind, so other places say that it also clings to that consciousness. Question: How do we know that the seventh Manas-vijnana not only clings to consciousness, but also clings to the six dusts? Answer: There are two explanations for this. One is based on inference, and the other is based on scriptural authority. The inference is: the mind-root (意根, yi gen) is a dharma, and it must share the same realm as the consciousness, this is the proposition; the reason is: it is not a common basis, this is the cause; the similar example is like the eye and other roots, the dissimilar example is like the successively extinguished mind. The three branches have no faults, so we know that the mind-root universally clings to the six dusts. The scriptural authority is: one, the Golden Drum Sutra (金鼓經, Jin Gu Jing) says: 'The eye-root receives form, the ear distinguishes sound, and even the mind-root distinguishes all dharmas.' The Mahayana mind-root is the Manas-vijnana, so we know that it universally clings to everything. Also, in the ten kinds of distinctions in the Abhidharmasamuccaya (對法論, Duifa Lun), it says that the first aspect distinction refers to the place where the body resides and the things that are enjoyed. They are in turn the various color-roots, the color of the container world, etc.
境界為相。第二相顯分別者。謂六識身及意。如前所說所取相。而顯現故。此中五識唯現色等塵。意識及意。通現色根及器世界色等境界。設使末那不緣色根器世界等。即能現分別唯應取六識。而言及意。故知通緣已上皆略彼疏。今此疏意說無第七。乃是影攝無違。常式意不緣外故。有多義也。
初總標。論以有等者。此之六相雖則展轉各有所依。今亦但取根本而言故。云依境也。楞伽境界風所動。種種諸識浪騰躍而轉生。此之謂也。
一中論依于境界者。此但外由境緣牽起。內根發生。故云心起也。疏於前等者。不知內發謂是外來。楞伽云。外實無有色。唯自心所現。愚夫不覺知妄分別有為。不知外境界種種皆自心。智者悉了知境界自心現。創起等者。隨其心王復起心數。揀擇染凈決定如此。故名智也。體是別境心所中慧。故云慧數。
二中疏依前等者。于順情可愛之境。心與喜俱名樂受覺。于違情不愛之境。心與瞋俱名苦受覺。不苦即樂不樂即苦。違順之境既續。苦樂之心豈斷。略以辨粗故不論其舍。而實有之。但在苦樂之間耳。自相續者。當相不斷故。又能等者。以自相續故。復能發起煩惱。潤于已熟之業。令受報未熟之業令成熟。由是引導任持。令其生死不斷不絕。此則令他后四相續不斷
【現代漢語翻譯】 現代漢語譯本： 『境界為相』。第二相，顯現分別者，指的是六識身（眼識、耳識、鼻識、舌識、身識、意識）以及意（末那識）。如同前面所說的所取相，而顯現的緣故。這裡，五識僅僅顯現色等塵境（色、聲、香、味、觸），意識和意，普遍顯現色根（眼、耳、鼻、舌、身）以及器世界（眾生所依止的物質世界）的色等境界。假設末那識不緣色根、器世界等，那麼僅僅顯現分別，只應當取六識，而言『及意』，因此可知普遍緣取以上，都省略了。那部疏抄的意義是說沒有第七識（末那識），乃是影子的攝取，沒有違背。通常的模式是意不緣外境的緣故，有很多意義。
最初總標。論以『有』等字，這六相雖然輾轉各自有所依，現在也只是取根本而言，所以說『依境』。如同《楞伽經》所說，境界風所動，種種諸識浪騰躍而轉生，說的就是這個意思。
第一，中論依于境界，這只是外由境緣牽引，內根發生，所以說『心起』。疏抄於前等，不知道是內心發起的，認為是外來的。《楞伽經》說：『外實無有色，唯自心所現。愚夫不覺知，妄分別有為。不知外境界，種種皆自心。智者悉了知，境界自心現。』創起等，隨著心王（八識心王）又生起心數（心所法），揀擇染凈，決定如此，所以名叫智。體是別境心所中的慧，所以說慧數。
第二，中疏依前等，對於順情可愛的境界，心與喜悅相應，名叫樂受覺。對於違情不愛的境界，心與嗔恚相應，名叫苦受覺。不苦即是樂，不樂即是苦。違順的境界既然相續，苦樂的心怎麼會斷絕？簡略地辨別粗顯的，所以不論述舍受，而實際上是有的，只是在苦樂之間罷了。自相續，當相不斷。又能等，因為自相續的緣故，又能發起煩惱，滋潤已經成熟的業，使之受報，使未成熟的業令其成熟。由此引導任持，使生死不斷不絕。這則是令他后四相續不斷。
【English Translation】 English version: 'The realm is the characteristic.' The second characteristic, the manifestation of discrimination, refers to the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness) and the Manas (Manas-vijnana). It is manifested like the perceived aspect mentioned earlier. Here, the five consciousnesses only manifest the objects of the senses such as form (rupa), sound (shabda), smell (gandha), taste (rasa), and touch (sparsha). The mind consciousness and the Manas consciousness universally manifest the sense organs (eye, ear, nose, tongue, body) and the realms of form, etc., in the world of beings (the material world that beings rely on). If the Manas consciousness does not cognize the sense organs, the world of beings, etc., then it would only manifest discrimination, and only the six consciousnesses should be taken into account. However, it says 'and the Manas,' so it can be known that universally cognizing the above is omitted. The meaning of that commentary is that there is no seventh consciousness (Manas-vijnana), but it is included as a shadow, which is not contradictory. The usual pattern is that the Manas consciousness does not cognize external objects, so there are many meanings.
Initially, a general statement. The treatise uses words such as 'existence,' etc. Although these six characteristics each have their own dependencies, now we are only taking the fundamental one into account, so it says 'depending on the realm.' As the Lankavatara Sutra says, 'Moved by the wind of the realm, various waves of consciousnesses leap and arise,' which is what it means.
First, the Middle Treatise depends on the realm. This is only externally caused by the conditions of the realm, and internally the roots arise, so it says 'the mind arises.' The commentary before, etc., does not know that it arises from within, but thinks it comes from outside. The Lankavatara Sutra says: 'Externally, there is actually no form, it is only manifested by one's own mind. Foolish people do not realize this and falsely discriminate existence. They do not know that the external realms are all one's own mind. Wise people know that the realms are manifested by one's own mind.' 'Creating and arising,' etc., along with the mind-king (eight consciousnesses), mental factors (citta-vrtti) arise again, selecting purity and impurity, and deciding in this way, so it is called wisdom (jnana). Its essence is the wisdom (prajna) within the specific realm mental factor, so it is called the number of wisdom.
Second, the Middle Commentary depends on the previous, etc. For pleasant and lovable realms, the mind is accompanied by joy, called the feeling of pleasure (sukha-vedana). For unpleasant and unlovable realms, the mind is accompanied by anger, called the feeling of pain (duhkha-vedana). Not painful is pleasure, not pleasure is pain. Since the agreeable and disagreeable realms continue, how can the mind of pain and pleasure be cut off? Briefly distinguishing the coarse, so the feeling of indifference (upeksha-vedana) is not discussed, but it actually exists, only between pain and pleasure. Self-continuity, the characteristic does not cease. 'Also able,' etc., because of self-continuity, it is also able to arouse afflictions (klesha), moistening the already ripened karma, causing it to receive retribution, and causing the unripened karma to ripen. From this, it guides and maintains, causing birth and death to be continuous and uninterrupted. This then causes the latter four characteristics to continue without interruption.
也。廣如下生滅因緣。五意中釋。
三中論住持等者。謂于苦樂境上。堅固停止無有變改。執持不捨也。疏上皆等者。是執取相所依故具牒之。是此下唯此一句是第三相。以不知違順境如空華。不了苦樂心如幻化。的取為實。確然不改故云深取。故下等者。即下因緣意識中文。
四中疏依前下。境本非善以順己之情。便名為善。境亦非惡以違己之情便。名為惡。且善惡相已自不實。況其名字起自倒情。寧非是假。何以故。他人於此或以善為惡。以惡為善。二不定故。肇公云。物無當名之實。名無得物之功。由此名故不待眼見違順之相。但耳聞善惡之名。便生喜怒。是故目計名字也。楞伽下引證。義見前文。上來下配三障。自此已上直至根本無明。盡名為惑。若準佛名經云。獨頭無明為煩惱種。則別開無明以為煩惱所依。其實無明是癡。乃根本六惑之數。若也合論皆名煩惱。開合雖異俱是惑門。自下等即業苦。斯則三障即三道也。
五中疏執相等者。謂於我執貪瞋愛見。發動身口七支。造善惡不動等無量差別之業。于中雖有善及不動。然俱有漏不出三界。三界無安猶如火宅。故皆苦因也。
六中疏招果必然者。必定然是也。斯有兩義。一不得不受故。二善不為苦惡不為樂故。書曰。天作孽猶可
【現代漢語翻譯】 現代漢語譯本： 也。關於生滅因緣的廣泛解釋，在五意中進行闡述。
三中論述的住持等，指的是在苦樂境界上，堅固地停止，沒有變動和改變，執持而不捨棄。疏文中的『皆等』，是因為執取相所依賴的緣故，所以全部列舉出來。『是此下』，只有這一句是第三相。因為不知道順境和逆境如同空中的花朵，不瞭解苦樂之心如同幻化，確實地執取為真實，確鑿而不改變，所以說是『深取』。『故下等』，就是下文因緣意識中的文字。
四中疏文『依前下』，境界本身並非善，因為順應自己的情感，就稱之為善。境界也並非惡，因為違背自己的情感，就稱之為惡。況且善惡之相已經不真實，更何況它的名字是從顛倒的情感中產生的，難道不是虛假的嗎？為什麼呢？因為他人對於此，或者以善為惡，以惡為善，這是因為二者不確定。肇公說：『事物沒有與其名稱相符的實質，名稱沒有獲得事物的功用。』因為這個名稱的緣故，不需要親眼看到違順之相，只要耳朵聽到善惡之名，便會產生喜怒。所以說是執著于名字。『楞伽下』引用經文來證明，意義見前文。『上來下』配對三障。從這裡開始，一直到根本無明，都稱為惑。如果按照《佛名經》所說，獨頭無明是煩惱的種子，那麼就另外開立無明作為煩惱所依賴的。其實無明是癡，是根本六惑的數目。如果合併來說，都稱為煩惱。開立和合並雖然不同，但都是惑的門徑。『自下等』就是業和苦。這樣看來，三障就是三道。
五中疏文『執相等者』，指的是對於我執、貪、嗔、愛、見，發動身口七支，造作善、惡、不動等無量差別的業。其中雖然有善和不動，但都屬於有漏，不能超出三界。三界沒有安穩，如同火宅，所以都是苦的原因。
六中疏文『招果必然者』，必定是這樣的。這裡有兩層含義：一是不得不承受果報，二是善不會帶來苦，惡不會帶來樂。書上說：『天作的孽還可以'
【English Translation】 English version: Also. The extensive explanation of the causes and conditions of arising and ceasing is elaborated in the Five Meanings.
The 'abiding and maintaining' discussed in the Three Treatises refers to firmly stopping in the realm of suffering and joy, without change or alteration, holding on and not relinquishing. The 'all are equal' in the commentary is because it is what the characteristic of clinging relies on, so it is listed in its entirety. 'Is this below', only this sentence is the third characteristic. Because one does not know that favorable and unfavorable circumstances are like flowers in the sky, does not understand that the mind of suffering and joy is like an illusion, truly grasping it as real, definitely and unchangeably, therefore it is said to be 'deeply grasping'. 'Therefore below, etc.' is the text in the causal consciousness below.
In the fourth, the commentary 'depending on the previous below', the realm itself is not good, because it conforms to one's own feelings, it is called good. The realm is also not evil, because it violates one's own feelings, it is called evil. Moreover, the characteristics of good and evil are already unreal, let alone that its name arises from inverted emotions, is it not false? Why? Because others may regard good as evil, and evil as good, because the two are uncertain. Master Zhao said: 'Things do not have the reality of corresponding to their names, and names do not have the function of obtaining things.' Because of this name, there is no need to see the favorable and unfavorable characteristics with one's own eyes, but as long as one hears the names of good and evil, joy and anger will arise. Therefore, it is said to be clinging to names. 'Laṅkāvatāra Sūtra below' quotes scriptures to prove it, the meaning is seen in the previous text. 'From above below' matches the Three Obstacles. From here onwards, up to the fundamental ignorance, all are called delusion. If according to the Buddha Names Sutra, single-headed ignorance is the seed of afflictions, then ignorance is separately established as what afflictions rely on. In fact, ignorance is delusion, which is the number of the six fundamental delusions. If discussed together, they are all called afflictions. Although the establishment and combination are different, they are all gateways to delusion. 'From below etc.' is karma and suffering. Thus, the Three Obstacles are the Three Paths.
In the fifth, the commentary 'clinging to characteristics, etc.', refers to, with regard to self-attachment (ātmagraha), greed (rāga), hatred (dveṣa), love (preman), and views (dṛṣṭi), activating the seven limbs of body and mouth, creating immeasurable different karmas such as good, evil, and immovable. Among them, although there are good and immovable, they all belong to the contaminated (sāsrava) and cannot go beyond the Three Realms (trayo dhātavaḥ). The Three Realms have no peace, like a burning house, so they are all causes of suffering.
In the sixth, the commentary 'inevitable result', it is definitely so. There are two meanings here: one is that one has no choice but to receive the result, and the other is that good will not bring suffering, and evil will not bring joy. The Book says: 'Calamities caused by Heaven can still be'
違。自作孽不可逭。涅槃經云。非空非海中。非入山石間。無有地方所脫之不受報。故云必然。三界輪轉無有罷期。故曰循環。死此生彼不能脫免故云長縛。如蟻循環。如蠶作繭。終而復始不自在故。正法念云。如繩系飛鳥。雖遠攝即還。眾生業所牽。當知亦如是。茍非覺悟無有解期。今約此言故云長縛。
一正釋中。疏三細等者。染法雖多不出三界因果惑業。今以三細六粗攝之。罄無不盡。如是染法皆由根本無明迷真所起。故云當知等。
二轉釋疏問意可知。答文便是解論意也。業氣即差別相。此相皆是不覺業用氣分。然此不覺是九相之總名。九相乃不覺之別號。故圓覺云。身心等相皆是無明。即斯義也。
雙辨同異者。向說覺與不覺。染凈迢然。又說依覺故迷不離本覺。若言其異。云何依覺故迷。若言其同云何染凈不等。又若定同定異。皆無進修之門何也。同則聖凡一等。欣厭都絕。異則染凈抗行迷悟永隔。由昧二門不即不離之旨故有斯惑。然于相無相宗失意者。各墮一邊故。今辨釋用袪迷謬。
一喻疏染凈等者。染即不覺三細六粗。凈則覺義二相四鏡。以者。用也。緣真如是總相門故。能通與二法為性。又真如無相故。以此二法為相。斯則二相同依一性。一性同生二相。由是同字性相
俱用。喻染凈者。器有精粗故。余文可知。
閤中疏此二者。即上無漏無明義。如下說。而非實有者。從分別生。故經云。幻妄稱相。然幻之一喻諸教多引。以喻染凈其體不實。良以五天此術頗眾。見聞既審法理易明。今依古德解釋此義。法喻略開五種。喻之五者如結一巾幻作一馬一所依巾。二幻師術法。三所幻馬。四馬有即空。五癡執為實。法之五者。一真性。二識心。三依他起。四我法即空。五迷執我法。更無別體者。經云。其性真為妙覺明體。凈相即智凈不思議業。及后二鏡。已見前文下文即熏習中文。然則前三細六粗雖是染相。以約不覺義說故不引用。今別引下文者。意證此染是真如相故。文云。真如之法實無有染。但以無明而熏習故。則有染相。若前九相。初標。后結。皆約不覺。不言皆是真如相故。由是疏文引用雅當。
正引中疏依此等者。眾生即不覺也。不覺無體即是真如。真如之理即涅槃性。性自寂滅。何待更滅。滅度涅槃即彼此方言也。凈名下彌勒章文。如前所引。大品亦云。斷一切結入涅槃者。是世俗法非第一義。何以故。空中無有滅。亦無所滅者。諸法畢竟空即是涅槃故。依此等者。菩提梵音秦言云覺。覺即始本二覺。二覺既是真如菩提。豈從修得。故大品云。以何義故名菩提。
【現代漢語翻譯】 現代漢語譯本： 都用。比喻染和凈的法。器皿有精細和粗糙的區分，其餘的文義可以類推得知。
《閤中疏》解釋這兩者，就是上面所說的無漏和無明之義。如下文所說。並非真實存在，而是從分別產生的。所以經中說：『幻妄稱相。』然而，幻的比喻在各種教派中多有引用，用來比喻染和凈，它們的體性並非真實。這是因為在古印度，這種幻術頗為盛行，見聞既已詳審，法理就容易明白。現在依照古代大德解釋這個意義，從法和比喻兩方面略作五種開示。比喻的五種是：一、作為依託的巾，比如變一條巾幻化成一匹馬；二、幻術師的法術；三、所幻化出的馬；四、馬的存在即是空；五、愚癡地執著它為真實。法的五種是：一、真性（Tathata）；二、識心（Vijnana）；三、依他起（Paratantra-utpatti）；四、我法（Atman and Dharma）即是空；五、迷惑地執著我法。更沒有別的本體。經中說：『其性真實為妙覺明體。』清凈之相就是智凈不思議業，以及後面的兩面鏡子，已經在前面的文章中見到，下文就是熏習中的文句。然而，前面的三細六粗雖然是染相，因為是就『不覺』的意義來說的，所以不引用。現在特別引用下文，意在證明這種染是真如（Tathata）之相。文中說：『真如之法，實無有染，但以無明而熏習故，則有染相。』如果說前面的九相，初標示，后總結，都是就『不覺』而言，沒有說都是真如之相。因此，《疏文》的引用非常恰當。
《正引中疏》說：『依此等』，眾生就是不覺。不覺沒有本體，就是真如。真如的道理就是涅槃（Nirvana）的體性，體性自然寂滅，何須等待進一步的滅除？滅度和涅槃只是彼此的方言而已。《凈名》中的《彌勒章》的文句，如前面所引用。《大品》也說：『斷一切結入涅槃者，是世俗法，非第一義。』為什麼呢？因為空中沒有滅，也沒有所滅的東西，諸法畢竟空就是涅槃。『依此等』，菩提（Bodhi）是梵語，秦語翻譯為『覺』。覺就是始覺和本覺。始覺和本覺既然是真如菩提，怎麼能從修行中獲得呢？所以《大品》說：『以何義故名菩提？』
【English Translation】 English version: All are used. It is a metaphor for defilement and purity. Vessels have fine and coarse distinctions, so the remaining text can be understood by analogy.
The subcommentary on the 'Compendium' explains these two, which are the meanings of non-outflow and ignorance mentioned above, as stated below. They are not truly existent but arise from discrimination. Therefore, the sutra says, 'Illusory appearances are called forms.' However, the metaphor of illusion is often cited in various teachings to illustrate defilement and purity, whose essence is not real. This is because in ancient India, this art of illusion was quite prevalent. Since seeing and hearing are already thorough, the principles of Dharma are easily understood. Now, according to the ancient virtuous ones' explanation of this meaning, five kinds of expositions are made from the perspectives of Dharma and metaphor. The five aspects of the metaphor are: first, the cloth on which the illusion depends, such as transforming a cloth into a horse; second, the magician's art; third, the illusory horse; fourth, the existence of the horse is emptiness; fifth, foolishly clinging to it as real. The five aspects of the Dharma are: first, Suchness (Tathata); second, mind of consciousness (Vijnana); third, dependent arising (Paratantra-utpatti); fourth, self and Dharma (Atman and Dharma) are emptiness; fifth, deludedly clinging to self and Dharma. There is no other substance. The sutra says, 'Its nature is truly the wonderful, enlightened, and luminous essence.' The pure aspect is the inconceivable karma of pure wisdom, as well as the two mirrors mentioned later, which have already been seen in the previous text. The following text is the passage on conditioning. However, although the preceding three subtle and six coarse aspects are defiled appearances, they are not cited because they are discussed in terms of 'non-awakening.' The reason for specifically citing the following text now is to prove that this defilement is the aspect of Suchness (Tathata). The text says, 'The Dharma of Suchness is truly without defilement, but because of conditioning by ignorance, there are defiled appearances.' If the preceding nine aspects are initially indicated and then concluded, they are all discussed in terms of 'non-awakening,' without saying that they are all aspects of Suchness. Therefore, the subcommentary's citation is very appropriate.
The subcommentary on the 'Direct Citation' says, 'Relying on these,' sentient beings are non-awakening. Non-awakening has no substance; it is Suchness. The principle of Suchness is the nature of Nirvana, whose nature is naturally quiescent. Why wait for further extinction? Extinction and Nirvana are merely different dialects. The passage from the 'Maitreya Chapter' in the Vimalakirti Sutra is as cited earlier. The Perfection of Wisdom Sutra also says, 'Those who sever all fetters and enter Nirvana are worldly Dharmas, not the ultimate meaning.' Why? Because in emptiness, there is no extinction, nor is there anything to be extinguished. The ultimate emptiness of all Dharmas is Nirvana. 'Relying on these,' Bodhi (Bodhi) is a Sanskrit word, translated into Chinese as 'awakening.' Awakening is initial awakening and original awakening. Since initial awakening and original awakening are Suchness-Bodhi, how can they be attained through cultivation? Therefore, the Perfection of Wisdom Sutra says, 'For what reason is it called Bodhi?'
空義故是菩提。如義法性義實際義等是菩提也。此上約眾生。明不覺即真如故。本來涅槃。諸佛覺亦真如故。菩提不可修作。既言修作。應知約果所得故。疏云諸佛也。以本有故何須修作而後得耶。故云非可等。又前下重以真如二字。釋此二段也。舊入者。故圓覺云。始知眾生本來成佛。故云舊來。又一切眾生即究竟覺故。云無新得也。然舊來入與無新得義同文異。但以如為涅槃真為菩提。為別也。又時人多謂涅槃為相所累故。說不覺即如本來涅槃。計菩提修因所生故。說覺性即真亦非新得。由是相即無相故。約不覺說涅槃。非是修生元自本有故。約真性說菩提。望涅槃等者。涅槃合是修其智了所顯。以不覺即如如即涅槃。豈待了因了之方顯。斯則未嘗不顯。何待更顯。故上文云。舊來入涅槃。望菩提等者。菩提合是生因所作。以菩提是覺覺性即真故。不待作之始生。斯則未嘗不有。更何作耶。故上云。菩提無新得。然據前疏云諸佛菩提非修等。即將此二句獨就菩提而論。今又分此修作以望兩處所說。又似別是一解。學者知之。此之下既是本有之法。不合言得以體如實常不變故。不同妄法無實可得。斯無得法元真實故。
疏疑雲下二。初敘疑。文顯易知。然此段文若在科下注之。其文則便。今太近上講者應悉。
【現代漢語翻譯】 現代漢語譯本：空性之義即是菩提（bodhi，覺悟）。如實之義、法性之義、實際之義等，都是菩提的體現。以上是從眾生的角度來說明，不覺悟的當下即是真如（tathata，事物的本真狀態），所以說是本來涅槃（nirvana，寂滅）。諸佛覺悟的也是真如，所以菩提不是通過修行造作而得的。既然說到『修作』，應當理解為是從果位上所得的，所以疏文中說是諸佛的境界。因為菩提是本自具有的，又何須通過修行造作才能獲得呢？所以說『非可』。另外，下面又用『真如』二字來再次解釋這兩段話。『舊入者』，所以《圓覺經》中說：『始知眾生本來成佛』，所以說是『舊來』。又因為一切眾生即是究竟覺悟，所以說『無新得』。然而，『舊來入』與『無新得』，意義相同而說法不同，只是用『如』來代表涅槃，用『真』來代表菩提，以此來區分。另外，現在很多人認為涅槃是被現象所束縛的，所以說不覺悟的當下即是如，本來就是涅槃。認為菩提是通過修行生起的，所以說覺性即是真，也不是新獲得的。因此，現象即是無相，所以從不覺悟的角度來說涅槃，不是通過修行而生，而是原本就具有的。從真性的角度來說菩提。相對於涅槃等來說，涅槃本應是通過修習智慧才能顯現的。因為不覺悟的當下即是如，如即是涅槃，難道還要等待了因去了解才能顯現嗎？這樣說來，涅槃未嘗不顯現，又何須等待顯現呢？所以上文說，『舊來入涅槃』。相對於菩提等來說，菩提本應是通過生因所造作的。因為菩提是覺悟，覺性即是真，所以不需要通過造作才開始產生。這樣說來，菩提未嘗不有，又何須造作呢？所以上文說，『菩提無新得』。然而，根據之前的疏文說，諸佛的菩提不是通過修行等方式獲得的，即將這兩句話單獨就菩提而論。現在又將『修作』分開，從兩個角度來說，又好像是另一種解釋，學者應該瞭解。這以下既然是本自具有的法，不應該說『得』，因為它的體性如實恒常不變，所以不同於虛妄之法，沒有真實的可以獲得。這種無所得之法原本就是真實的。疏文懷疑說以下第二點，首先敘述疑問，文義顯明易懂。然而這段文字如果放在科判下注釋，文字就更方便理解。現在離上面太近，講解的人應該知道。 疏疑雲下二。初敘疑。文顯易知。然此段文若在科下注之。其文則便。今太近上講者應悉。
【English Translation】 English version: Emptiness (空義) means Bodhi (菩提, enlightenment). Suchness (如義), Dharma-nature (法性義), Reality (實際義), etc., are all Bodhi. The above explains from the perspective of sentient beings that non-awakening is identical to True Thusness (真如, tathata), hence it is originally Nirvana (涅槃, nirvana). The Buddhas' awakening is also True Thusness, hence Bodhi cannot be cultivated or created. Since 'cultivation and creation' are mentioned, it should be understood as obtained from the result, hence the commentary says it refers to the Buddhas. Because it is inherent, why is it necessary to cultivate and create to obtain it? Therefore, it is said 'not obtainable'. Furthermore, the following uses the two words 'True Thusness' to explain these two sections again. 'Those who enter from old' (舊入者), hence the Perfect Enlightenment Sutra says, 'It is only now known that sentient beings are originally Buddhas', hence it is said 'from old'. Moreover, because all sentient beings are ultimately awakened, it is said 'no new attainment'. However, 'entering from old' and 'no new attainment' have the same meaning but different expressions, only using 'Thusness' to represent Nirvana and 'Truth' to represent Bodhi, to distinguish them. Furthermore, many people nowadays think that Nirvana is burdened by phenomena, hence it is said that non-awakening is identical to Thusness, which is originally Nirvana. They think that Bodhi is produced by cultivation, hence it is said that the nature of awakening is identical to Truth, which is also not newly attained. Therefore, phenomena are identical to non-phenomena, hence Nirvana is spoken of from the perspective of non-awakening, not produced by cultivation but originally inherent. Bodhi is spoken of from the perspective of True Nature. Compared to Nirvana, Nirvana should be manifested through the wisdom of cultivation. Because non-awakening is identical to Thusness, and Thusness is identical to Nirvana, is it necessary to wait for the causal condition to understand it before it can be manifested? In this case, Nirvana is never not manifested, so why wait for further manifestation? Therefore, the above text says, 'Entering Nirvana from old'. Compared to Bodhi, Bodhi should be created by the cause of birth. Because Bodhi is awakening, and the nature of awakening is identical to Truth, it does not need to be created to begin to arise. In this case, Bodhi is never not present, so why create it? Therefore, the above text says, 'No new attainment of Bodhi'. However, according to the previous commentary, the Bodhi of the Buddhas is not obtained through cultivation, etc., thus treating these two sentences solely in terms of Bodhi. Now, 'cultivation and creation' are separated and spoken of from two perspectives, which seems to be another interpretation. Scholars should be aware of this. Since what follows is an inherent Dharma, it should not be said to be 'obtained', because its nature is truly constant and unchanging, so it is different from illusory Dharmas, which have no reality to be obtained. This Dharma of non-attainment is originally true. The commentary suspects the following two points. First, it narrates the doubt. The meaning of the text is clear and easy to understand. However, if this passage were annotated under the section heading, the text would be more convenient to understand. Now it is too close to the above, and the lecturers should be aware of it.
二隨釋論二。初正釋疑。疏法性等者。楞伽云。真實中無物云何起分別。又經云。佛真法身猶如虛空。此皆約無色也。又疑下約應難真也。
論而有下。二釋轉難。疏彼見下謂佛果海但有大定智悲而無色相。眾生見色相者以彼業識所現。屬於無明差別之相故。下文云。但隨眾生見聞得益故。說為用也。非此下約離相釋。故下文說諸佛如來唯是法身智相之身第一義諦。無有世諦可見。既云法身智相第一義諦。豈於此中而有色等不空性耶。又亦下約性德釋。彼是真善妙色即性之相。雖名為色。亦非可見之相故。論云。智色以本下。前云以離念境界唯證相應故。后云。諸佛法身無有彼此色相迭相見故。
論異相下二。初喻。前同相則以生滅望真如說。以相望性明其同也。今異相只就生滅一門染凈。自相望以成異也。
二合。疏別明等者。以無漏凈法體是覺性。覺性無差但隨無明故現差別。以彼下明無明本性自是差別。若不差別則不能迷平等理也。下文即真如體相熏習中文。諸無漏法即通指本始二覺修性功德也。直論性者。克就真體說也。是前門中所示真如體故。但隨下約對染差別說凈差別。即後門中所示本覺相也。比如一月影現萬水。月本無差隨水影別。下文即相大文也。又由下約始覺義。說由
【現代漢語翻譯】 現代漢語譯本 二、隨釋論二。初，正釋疑。疏解『法性等』，是根據《楞伽經》所說：『真實中無物，云何起分別？』以及經中所說：『佛真法身猶如虛空。』這些都是就無色方面而言的。又，下面的疑問是就應身來質疑真如。
論：『而有下』。二、解釋轉難。疏解『彼見下』，意思是佛果海中只有大定、智慧和慈悲，而沒有色相。眾生所見的色相，是由於他們的業識所顯現，屬於無明差別的相。下文說：『但隨眾生見聞得益故，說為用也。』非此下，是從離相的角度來解釋。所以下文說，諸佛如來唯是法身智相之身，是第一義諦，沒有世俗諦可見。既然說是法身智相第一義諦，怎麼會有色等不空的性質呢？又，『亦下』，是從性德的角度來解釋。彼是真善妙色，即是自性之相。雖然名為色，也不是可見之相。論中說：『智色以本下』。前面說，因為離念境界唯有證相應，所以後面說：『諸佛法身無有彼此色相迭相見故。』
論：『異相下』。二、初，比喻。前面說同相，是用生滅來比望真如，以相望性，來說明它們的相同。現在說異相，只是就生滅一門中的染凈，自身互相比較而形成差異。
二、合。疏解『別明等者』，意思是無漏凈法的本體是覺性（覺悟的本性）。覺性沒有差別，只是隨著無明才顯現出差別。『以彼下』，說明無明的本性本身就是差別。如果不差別，就不能迷惑平等的真理。下文即真如體相熏習文中的『諸無漏法』，是通指本覺和始覺兩種覺悟所修的性功德。『直論性者』，是直接就真如本體來說的，是前面所說的真如體。『但隨下』，是從對染的差別來說凈的差別，即是後面所說的本覺相。比如一月影現萬水，月亮本身沒有差別，只是隨著水而顯現出不同的影子。下文即相大文。『又由下』，是從始覺的意義來說的，說明由...
【English Translation】 English version 2. Following Explanations on the Treatise (二隨釋論二). First, Directly Explaining Doubts (初正釋疑). The commentary 'Dharma-nature etc.' (疏法性等者) refers to the Laṅkāvatāra Sūtra which states, 'In reality, there is nothing; how can discrimination arise?' (楞伽云。真實中無物云何起分別). Also, the sutra says, 'The true Dharma-body of the Buddha is like space.' (又經云。佛真法身猶如虛空). These all refer to the aspect of formlessness. Furthermore, the doubt below questions the Tathāgata (應身) in relation to Tathatā (真如).
Treatise: 'And there is below' (論而有下). Second, Explaining the Transferred Difficulty (二釋轉難). The commentary 'They see below' (疏彼見下) means that in the Buddha's fruit-ocean, there is only great samādhi (定), wisdom (智), and compassion (悲), but no form (色相). The forms that sentient beings see are manifested by their karma-consciousness (業識), belonging to the aspects of avidyā (無明) and differentiation. The text below says, 'Only according to what sentient beings see and hear do they gain benefit, hence it is spoken of as function.' (但隨眾生見聞得益故。說為用也). 'Not this below' (非此下) explains from the perspective of being apart from form. Therefore, the text below says that all Buddhas and Tathāgatas are only the Dharma-body, the body of wisdom-aspect, the ultimate truth (第一義諦), and there is no conventional truth (世諦) to be seen. Since it is said to be the Dharma-body, the wisdom-aspect, the ultimate truth, how could there be form etc., which are not empty, within this? Also, 'also below' (又亦下) explains from the perspective of inherent virtue. That which is truly good and wonderful form is the aspect of self-nature. Although it is called form, it is not a visible aspect. The treatise says, 'Wisdom-form with its origin below' (智色以本下). Earlier it was said that because the state of being apart from thought only corresponds to realization, later it says, 'The Dharma-bodies of all Buddhas do not have mutual seeing of each other's forms.' (諸佛法身無有彼此色相迭相見故).
Treatise: 'Different aspects below' (論異相下). Two parts. First, an analogy (初喻). Previously, the same aspect was explained by comparing birth and death to Tathatā, using aspect to view nature, clarifying their sameness. Now, the different aspect only concerns defilement and purity within the realm of birth and death, with self-aspects comparing each other to form difference.
Second, synthesis (二合). The commentary 'Specifically explaining etc.' (疏別明等者) means that the substance of undefiled pure Dharma is the nature of awareness (覺性). The nature of awareness has no difference, but manifests differences according to avidyā. 'With that below' (以彼下) clarifies that the inherent nature of avidyā is itself difference. If it were not different, it could not obscure the principle of equality. The text below, in the section on the perfuming of Tathatā's substance and characteristics, 'all undefiled Dharmas' (諸無漏法) refers generally to the meritorious qualities of both original and initial awakening cultivated in nature. 'Directly discussing nature' (直論性者) refers directly to the true substance, which is the Tathatā-substance shown in the previous section. 'Only according to below' (但隨下) explains the difference of purity in relation to the difference of defilement, which is the aspect of original awakening shown in the later section. For example, one moon reflects in ten thousand waters; the moon itself has no difference, but the reflections differ according to the water. The text below is the section on the Greatness of Aspects. 'Also due to below' (又由下) explains from the meaning of initial awakening, explaining that due to...
為治慳貪等染法。成佈施等波羅蜜無漏凈行。及果上十力四無畏等萬德之義也。前則待差染以成差。此則治差染以成差。亦可前相後用耳。又以隨差別眾生。以成差也。前已問答故此闕之。具此三義。故云隨染差別也。如是下釋染凈法皆如幻義。以對待之法本不立故。如經云。若有一法勝過涅槃。我亦說為如夢幻等。金剛亦云。凡所有相皆是虛妄。然上所說同異之義。即是真如生滅二門不相離義。約生滅門即同而異。約真如門即異而同。茍得一心二門之旨。即無惑於此。
總標。論生滅因緣者。以立義分中雲。是心生滅因緣相。于中心生滅已如上釋。今則釋因緣兩字。然是生滅家之。因緣故。復言生滅也。
疏二。初解牒文。牒前以標者。謂牒前立義分中之所宗。標為此下論文之所釋。梨耶下一重是能生三細之因緣。心體者。即真如。于中唯取隨緣一義。以不守自性故。根本下以是親迷真覺故。不取枝末。又此唯當成事之義不取體空。又無明下一重能生六粗之因緣。緣此兩重因緣。正如楞伽所說不思議熏變。及取種種塵。無始妄想熏等。廣如下說。又此兩重但有三法。謂真如唯因境界局緣。無明則望真為緣望境為因。結文可知。
諸識下。二解標文。然此但唯約心故云諸識。若云五陰和合中生。斯
【現代漢語翻譯】 現代漢語譯本：爲了治理慳吝貪婪等染污之法，成就佈施等波羅蜜的無漏清凈之行，以及果地上十力、四無畏等萬德的意義。前者是等待差別染污來成就差別，後者是治理差別染污來成就差別。也可以說前者是相，後者是用。又因為隨順差別眾生，來成就差別。前面已經問答過了，所以這裡省略。具備這三種意義，所以說隨順染污差別。如下解釋染凈法都如幻的意義，因為對待之法本來就不成立。如經文所說：『如果有一法勝過涅槃，我也說為如夢幻等。』《金剛經》也說：『凡所有相，皆是虛妄。』然而上面所說的同異之義，就是真如生滅二門不相離的意義。從生滅門來說，就是同而異；從真如門來說，就是異而同。如果能夠領會一心二門的宗旨，就不會對此感到疑惑。
總標。論述生滅因緣，因為在立義分中說：『是心生滅因緣相。』關於心中生滅已經在上面解釋過了，現在則解釋因緣兩個字。然而這是生滅家的因緣，所以又說生滅。
疏二。首先解釋牒文。用牒前來標明，是指牒前立義分中所宗的，標明為此下論文所要解釋的。阿梨耶（Ālaya，藏識）下一重是能生三細的因緣。心體，就是真如（Tathātā，如實）。其中只取隨緣一義，因為不守自性。根本下，因為這是親近迷惑真覺的緣故，不取枝末。又這裡只當成就事物的意義，不取體空。又無明（Avidyā，對事物真相的無知）下一重能生六粗的因緣。緣此兩重因緣，正如《楞伽經》所說的不思議熏變，以及取種種塵，無始妄想熏等，詳細的在下面說。又這兩重只有三法，所謂真如只是因境界侷限了緣，無明則是望真為緣，望境為因。總結的文句可以知道。
諸識下。第二解釋標文。然而這裡只是約心來說，所以說諸識。如果說是五陰和合中生，那麼...
【English Translation】 English version: To govern defilements such as stinginess and greed, to accomplish the undefiled pure conduct of giving and other pāramitās (perfections), and the meaning of the myriad virtues such as the ten powers and four fearlessnesses of the fruition stage. The former waits for differentiated defilements to accomplish differentiation, while the latter governs differentiated defilements to accomplish differentiation. It can also be said that the former is the aspect, and the latter is the function. Furthermore, it is to accomplish differentiation by according with differentiated sentient beings. Since the questions and answers have already been given earlier, they are omitted here. Possessing these three meanings, it is said to accord with the differentiation of defilements. The following explains that the meanings of defiled and pure dharmas are all like illusions, because the dharma of opposition is fundamentally not established. As the sutra says, 'If there is a dharma that surpasses nirvāṇa (liberation), I would also say it is like a dream or illusion.' The Vajra Sutra also says, 'All forms are illusory.' However, the meanings of sameness and difference mentioned above are the meanings of the two gates of true suchness (Tathātā, suchness) and arising and ceasing not being separate. From the perspective of the gate of arising and ceasing, it is the same yet different; from the perspective of the gate of true suchness, it is different yet the same. If one can grasp the essence of the two gates of one mind, one will not be confused by this.
General statement. Discussing the causes and conditions of arising and ceasing, because it is said in the Establishing Meaning section: 'It is the aspect of the causes and conditions of the arising and ceasing of the mind.' The arising and ceasing within the mind has already been explained above, and now the two words 'causes and conditions' are explained. However, these are the causes and conditions of the family of arising and ceasing, so it is again said 'arising and ceasing'.
Commentary 2. First, explain the copied text. Using the copied text to mark, refers to copying what is upheld in the previous Establishing Meaning section, marking what is to be explained in the following text. Ālaya (Ālaya-vijñāna, storehouse consciousness) is one aspect of the causes and conditions that can generate the three subtle aspects. The mind-essence is true suchness (Tathātā, suchness). Among them, only the meaning of according with conditions is taken, because it does not guard its own nature. Fundamentally, because this is closely deluded from true enlightenment, the branches and ends are not taken. Furthermore, this only serves the meaning of accomplishing things, and does not take emptiness of essence. Furthermore, avidyā (ignorance) is one aspect of the causes and conditions that can generate the six coarse aspects. Based on these two aspects of causes and conditions, it is just like the inconceivable perfuming transformation spoken of in the Laṅkāvatāra Sūtra, as well as taking various dusts, beginningless deluded thoughts perfuming, etc., as explained in detail below. Furthermore, these two aspects only have three dharmas, so-called true suchness is only limited by the environment as a condition, while ignorance is based on truth as a condition, and based on the environment as a cause. The concluding sentence can be understood.
All consciousnesses. Second, explain the marked text. However, this is only speaking about the mind, so it is said all consciousnesses. If it is said to arise from the union of the five skandhas (aggregates), then...
則兼於色心也。而無下如波無別體。唯依於水。上文云。依如來藏故有生滅心等。自相心者。即前不守自性生滅因也。能依等者。但以約法約人立名有異意。與意識即是眾生無別體也。即前諸識生滅相集而生也。又眾生是總。意等是別。總別雖殊其體一也。皆從心起以心為依。然此中能所依起。以心意意識相望分別。有通有局。思之可見。楞伽亦云。藏識說名心(第八)思量性名意(第七)能了諸境相是則名為識(前六)今此心是如來藏意是五。意識唯第六。故不同彼。
問中疏此心下。既云眾生依於心體有意等起。其相云何。
論以依下疏二。初釋文。是上等者。以梨耶是總覺及無明是總中別義。今既說無明依梨耶有。應知唯取覺義為所依也。論文約總取別。故云梨耶。疏中釋出別義。故云是上所說心。即不守自性真如也余文可知。欲明等者。此但指前第一重之因緣也。上總下或問曰。前云依心有意等轉故兼云無明者。何謂也。故今釋之。
問上說下。二問答二。初問。舉前所說如雲依覺故迷。又云。依如來藏有生滅心等。今此卻云依梨耶有。豈同前說。
二答中二。初正答三。初約迷真執似釋。與無明為依等者。如風動水成波風還依此波中故。前云風相水相不相舍離。又云。依不覺生三
【現代漢語翻譯】 現代漢語譯本：
也兼顧了色和心。而且沒有像波浪那樣離開水而獨立存在的個體。完全依賴於水。上文說，『依如來藏（Tathagatagarbha，如來所具有的覺悟本性）故有生滅心等』。『自相心』，就是前面所說的『不守自性生滅因』。『能依等』，只是根據法和人來立名，意義有所不同。與意識（Vijnana，識別作用）就是眾生，沒有不同的本體。就是前面各種識的生滅相聚集而產生的。而且眾生是總稱，意等是別稱。總稱和別稱雖然不同，但它們的本體是一樣的。都是從心而起，以心為依靠。然而，這裡能依靠的和所依靠的，以及生起，是以心、意、意識相互比較分別的，有共通之處，也有侷限之處，仔細思考就可以明白。《楞伽經》（Lankavatara Sutra）也說：『藏識（Alaya-vijnana，第八識，儲存所有經驗的倉庫識）說名心，思量性名意（Manas，第七識，恒常思量的識），能了諸境相是則名為識（Vijnana，前六識，眼識、耳識、鼻識、舌識、身識、意識）』。現在這裡的心是如來藏，意是五，意識只是第六識。所以和《楞伽經》所說不同。
問：疏文中『此心下』。既然說眾生依靠心體而有意等生起，那麼它的相狀是怎樣的？
論：以依下疏二。首先解釋經文。『是上等者』，因為阿賴耶識（Alaya-vijnana）是總覺和無明（Avidya，對實相的無知）的總稱中的別義。現在既然說無明依靠阿賴耶識而有，應該知道只是取覺悟的意義作為所依靠的。論文中是約總稱取別義，所以說阿賴耶識。疏文中解釋出別義，所以說是上面所說的心，就是不守自性的真如（Tathata，事物的真實本性）。其餘的文字可以自己理解。『欲明等者』，這裡只是指前面第一重的因緣。上面是總說，下面是或者有人問：前面說依靠心而有意等轉動，所以兼說無明，這是什麼意思呢？所以現在解釋它。
問：上說下。二問答二。首先是提問。舉出前面所說的，比如『依靠覺悟所以迷惑』。又說：『依如來藏有生滅心等』。現在這裡卻說依靠阿賴耶識而有，難道和前面所說的一樣嗎？
二答中二。首先是正面回答三。首先是約迷真執似來解釋。『與無明為依等者』，如同風吹動水而形成波浪，風還是依靠這波浪中的水。前面說風相和水相不相舍離。又說：『依不覺生三』
【English Translation】 English version:
It also encompasses both form (rupa) and mind (citta). Moreover, it does not exist independently like a wave, separate from the water. It relies entirely on the water. The preceding text states, 'Because of the Tathagatagarbha (the womb of the Thus-Come One, the inherent nature of enlightenment possessed by all beings), there arise the mind of birth and death, etc.' The 'self-nature mind' is the aforementioned 'cause of birth and death that does not maintain its self-nature.' 'That which is relied upon, etc.,' merely establishes names based on the Dharma and people, with differing meanings. It is not different in essence from consciousness (Vijnana), which is sentient beings. It is the aggregation and arising of the aforementioned various consciousnesses of birth and death. Furthermore, sentient beings are the general term, while 'mind' etc., are specific terms. Although the general and specific terms differ, their essence is the same. All arise from the mind and rely on the mind. However, here, that which relies, that which is relied upon, and that which arises are distinguished by comparing and differentiating mind, thought (manas), and consciousness. There are commonalities and limitations, which can be understood through careful consideration. The Lankavatara Sutra also states: 'The Alaya-vijnana (the storehouse consciousness, the eighth consciousness, the repository of all experiences) is called mind, the nature of thinking is called manas (the seventh consciousness, the constantly thinking consciousness), and the ability to perceive the characteristics of all realms is called consciousness (Vijnana, the first six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness).' Now, here, the mind is the Tathagatagarbha, manas is five, and consciousness is only the sixth consciousness. Therefore, it differs from what is stated in the Lankavatara Sutra.
Question: In the commentary on 'This mind below,' since it is said that sentient beings rely on the essence of mind for the arising of thought, etc., what is its appearance?
Treatise: 'Based on reliance below,' commentary in two parts. First, explaining the text. 'That which is above, etc.,' because Alaya-vijnana is the general meaning of both enlightenment and ignorance (Avidya, lack of knowledge of the true nature of reality). Now, since it is said that ignorance relies on Alaya-vijnana, it should be understood that only the meaning of enlightenment is taken as that which is relied upon. The treatise takes the specific meaning from the general term, therefore it says Alaya-vijnana. The commentary explains the specific meaning, therefore it says the mind mentioned above, which is the Suchness (Tathata, the true nature of things) that does not maintain its self-nature. The remaining text can be understood on your own. 'Desiring to clarify, etc.,' this only refers to the first level of causation mentioned earlier. The above is a general statement, and below is a question that someone might ask: Earlier, it was said that thought, etc., move in reliance on the mind, so ignorance is also mentioned. What does this mean? Therefore, it is now explained.
Question: 'Above it says below.' Two questions and answers in two parts. First, the question. Citing what was said earlier, such as 'Because of reliance on enlightenment, there is delusion.' It also says: 'Because of the Tathagatagarbha, there are minds of birth and death, etc.' Now, here it says that it relies on Alaya-vijnana. Is this the same as what was said earlier?
Two answers in two parts. First, the direct answer in three parts. First, explaining in terms of delusion of truth and attachment to semblance. 'Being reliant on ignorance, etc.,' is like the wind moving water to form waves, and the wind still relies on the water in these waves. Earlier, it was said that the wind-aspect and the water-aspect do not separate from each other. It also says: 'Based on non-awakening, three arise.'
種相。與彼不覺相應不離故。何者下重釋前義。依迷者。是依無明迷真而有梨耶。真與妄俱似一似常故。即迷真義也。經云。迷本圓明。是生虛妄。迷似等者。依梨耶有無明。迷似一為實一。迷似常為實常。經云。所既妄立生汝妄能。即執妄義也。即此二義。一識所論前後互出。故不相違。
二云下。二總別義異釋。就本等者。克就真體豎說也。覺即是本依本起末故。今就下都位即通約真妄橫說也。如風動水成波風水俱在波中也。
三云下。三約未起已起釋。未起等者。從未有梨耶時說。成就等者。已有梨耶處說。
然此下二結答也。意云。若唯取初義。則似真前妄后之失。亦有悟后再迷之過。亦同數論冥初生覺。若唯取后義。則似諸法不由迷真而成。但從本識建立。則有真妄別體之失。亦何異法相宗耶。今以後義免前過。以前義免後過。故互言也。以二義更互用之。隱顯相成。如綺之文。故云綺互。
一略明中疏依似起迷者。即依妄心起枝末無明。依迷起似者。即依根本不覺起妄心也。此言似者。即以創迷真性成此妄心。微細流注似其不動。似無差別故。云似一似常。楞嚴呼為妄覺影明。斯之謂也。此二下義有前後時無前後。如前三義答問。只就一識一時而說。故不可作前後之異。余文可
【現代漢語翻譯】 現代漢語譯本： 『種相』（種子相）。因為它與不覺（無明）相應而不相離。『何者下重釋前義』（什麼叫做下文重新解釋前面的意義）。『依迷者』（依賴於迷惑的人），是依賴於無明（avidyā）迷惑真如而有阿賴耶識（ālayavijñāna）。真如與妄想同時存在，看似相同，看似恒常。這就是迷惑真如的意義。經中說：『迷惑本來的圓滿光明，就產生了虛妄。』『迷似等者』（迷惑相似等等），依賴於阿賴耶識而有無明，迷惑相似的『一』為真實的『一』，迷惑相似的『常』為真實的『常』。經中說：『所既妄立生汝妄能』（因為所緣是虛妄建立的，所以產生了你的虛妄能見），這就是執著于虛妄的意義。這兩種意義，在一識論中前後互相出現，所以不相違背。
『二云下』（第二段說），第二種解釋是總相和別相的意義不同。『就本等者』（就本體等等而言），是就真如本體豎直地來說。覺悟就是根本，依賴於根本而生起末端，所以說『今就下都位即通約真妄橫說也』（現在就下文的都位，就是通約真妄橫向來說）。例如風動水而形成波浪，風和水都存在於波浪之中。
『三云下』（第三段說），第三種解釋是約未生起和已生起來解釋。『未起等者』（未生起等等），是從未有阿賴耶識的時候來說。『成就等者』（成就等等），是從已經有阿賴耶識的地方來說。
『然此下二結答也』（然而下面兩段是總結回答）。意思是說，如果只取第一種意義，則好像有真如在前，妄想在後的過失，也有悟道之後再迷惑的過錯，也如同數論派的冥性最初生起覺性。如果只取後面的意義，則好像諸法不是由於迷惑真如而成就，只是從本識建立，則有真如和妄想是不同本體的過失，又有什麼不同於法相宗呢？現在用後面的意義來避免前面的過失，用前面的意義來避免後面的過失，所以互相說。用兩種意義互相交替使用，隱顯互相成就，如同綺羅的紋彩，所以說是『綺互』（綺麗地互相交織）。
『一略明中疏依似起迷者』（在略明中疏中，依賴於相似而生起迷惑），就是依賴於妄心而生起枝末無明。『依迷起似者』（依賴於迷惑而生起相似），就是依賴於根本不覺而生起妄心。這裡說的『似』（相似），就是用最初迷惑真如的自性而成就這個妄心，微細的流注好像它不動，好像沒有差別，所以說『似一似常』（好像是『一』，好像是『常』）。《楞嚴經》稱之為妄覺影明，說的就是這個意思。『此二下義有前後時無前後』（這兩種意義有先後，但時間上沒有先後），如同前面三種意義的回答，只是就一識一時而說，所以不可以作為先後的差異。其餘的文字可以類推。
【English Translation】 English version: 'Seed-aspect' (bīja-lakṣaṇa). Because it corresponds to and is inseparable from non-awakening (avidyā). 'What follows re-explains the previous meaning.' 'Relying on the deluded' refers to relying on ignorance (avidyā) deluding true reality, thus resulting in the ālayavijñāna (storehouse consciousness). True reality and delusion exist simultaneously, appearing similar and constant. This is the meaning of deluding true reality. The sutra says: 'Deluding the original perfect brightness gives rise to falseness.' 'Deluding the similar, etc.' refers to relying on the ālayavijñāna and having ignorance, deluding the similar 'one' as the real 'one,' and deluding the similar 'constant' as the real 'constant.' The sutra says: 'Since what is objectified is falsely established, it gives rise to your false ability.' This is the meaning of clinging to falseness. These two meanings appear mutually, both before and after, in the One-Consciousness doctrine, so they are not contradictory.
'The second says below,' the second explanation is that the meanings of general and specific aspects are different. 'Regarding the original, etc.,' it speaks vertically from the perspective of the true reality itself. Awakening is the root, and the end arises from the root, so it says, 'Now, regarding the position below, it speaks horizontally in terms of both true and false.' For example, wind moves water to form waves; both wind and water are present in the waves.
'The third says below,' the third explanation is in terms of not yet arisen and already arisen. 'Not yet arisen, etc.,' is spoken from the time when there was no ālayavijñāna. 'Accomplishment, etc.,' is spoken from the place where there is already ālayavijñāna.
'However, the following two conclude the answer.' The meaning is that if only the first meaning is taken, it seems to have the fault of true reality being before and delusion being after, and there is also the fault of being deluded again after enlightenment, which is also like the Pradhāna of the Samkhya school initially giving rise to Buddhi. If only the latter meaning is taken, it seems that all dharmas are not accomplished by deluding true reality, but are established only from the fundamental consciousness, which has the fault of true reality and delusion being separate entities. How is this different from the Dharmalakṣaṇa school? Now, the latter meaning is used to avoid the former fault, and the former meaning is used to avoid the latter fault, so they speak mutually. The two meanings are used alternately, with the hidden and the manifest mutually accomplishing each other, like the patterns of brocade, so it is called 'interwoven brocade.'
'In the brief explanation, relying on the similar gives rise to delusion,' which means relying on the false mind to give rise to branch-end ignorance. 'Relying on delusion gives rise to the similar,' which means relying on the fundamental non-awakening to give rise to the false mind. The 'similar' here means using the initial delusion of the true nature to accomplish this false mind. The subtle flow seems to be unmoving, seeming to have no difference, so it is said 'similar to one, similar to constant.' The Śūraṅgama Sūtra calls it the shadow of false awareness, which is what it means. 'These two meanings have before and after, but no before and after in time,' just like the answers to the previous three meanings, it is only spoken in terms of one consciousness at one time, so it cannot be taken as a difference of before and after. The remaining text can be inferred.
知。依此等者。謂依心起業識。乃至依智識起相續。生於意識。斯則后依止前前能生后。次第依止及與能生也。于中能所依生前後相望。有通有局。如文可解。攝論下引證可知。
一中疏心不自起等者。心非動性故。性雖不動然隨緣故動。以不守自性故。即四鏡中不出義也。如水不自浪因風力也。由此免於無窮之過。正明起相者。以覺則不動。不動則無相。不覺則動。動則相起也。起動是業者。於二義中不舉。為因義者。亦含在其中也。以動即有苦果故。
二中疏依前下正釋此文。可知。轉識有二下對下辨異。無明所動者。此從內起位屬本識。當於三細名為轉識。若其境界所動者。此從外起位屬事識。當於六粗。名為智識。上如泉涌之波。此如風擊之浪。但以常徒所明。轉識唯取前七。今此所說在本識中。恐有所濫故此揀之。
三中疏能現功者。即前轉識能現相故。就此功能便名現識。以其下釋行相也。故下文云。以有妄心即熏習無明。不了真如法故。不覺念起現妄境界。通現一切謂有漏。無漏色心諸法。非獨五塵也。若依下引論對辨。五根即眼等五色根及根依處。種子即善惡無記等三性種子。器世間即山河大地等。斯皆第八相分。然此相分皆為第八執受。執謂攝義持義。受謂領以為境。令生覺受
。于中種子具三義。一攝為自體。二持令不散。三領以為境。根身具二闕攝為自體。故器界唯一。但領以為境故。故唯識云。不可知執受處。亦可種子根身緣而執受。器世間量但緣非執受故。今此下或問。若然者何故此中唯言現五塵耶。故此釋也。以對所牽事識故。於一切中偏舉此五。論云。對至即現意在此也。非如下約相續不斷義。以解常在前也。如第六識在五無心位。即有斷滅故。唯識云。意識常現起。除生無想天。及無心二定睡眠與悶絕。又第七入滅盡定時。雖云凈分不斷。且有盡七之言。為約染分亦成斷義。又成唯識所熏四義中雲。若法始終一類相續。能持習氣乃是所熏。此揀前七轉識如風聲等。既言如風聲等。斯則非是相續有間斷故。又為下約為先義解常在前也。意云前者。先也。以迷時先有為諸法本。更無有法先於此故。末那無此義故揀之也。此即單揀第七也。然前揀六七之文。是海東意。后之一義是今疏意。故云又也。若言初句標。揀次唯揀第六。又為下方揀第七者。海東無後一意。如何摶句以讀文耶。學者應知。
四中疏細分者。法執俱生故。迷唯心境見從外來起微細心。分別染凈故。云不了。
五中論二。一直明本相。疏亦細分者。此是法執分別粗于俱生。故除微字。但云細分。此上
【現代漢語翻譯】 現代漢語譯本 於此（于中）種子具有三種含義：一、包含並作為其自身（自體）；二、保持（持）令其不散失；三、領受並作為所緣之境（境）。根身具有後兩種含義，但缺少包含並作為其自身（攝為自體）的含義。因此，器世界只有一種含義，即領受並作為所緣之境。所以《唯識論》說：『不可知執受處，亦可種子根身緣而執受。』器世間的量只是緣，而非執受。現在下面或者有人會問：如果這樣，為什麼這裡只說現五塵呢？因此這裡解釋說：爲了對應所牽涉的事識，在一切之中特別舉出這五種。論中說：『對至即現』，意思就在這裡。不是像下面那樣，從相續不斷的意義來解釋『常在前』。因為第六識在五無心位時，就會有斷滅。所以《唯識論》說：『意識常現起，除了生無想天，以及無心二定、睡眠與悶絕。』又第七識入滅盡定時，雖然說凈分不斷，但有『盡七』的說法，是就染分而言，也成為斷滅的意義。又《成唯識論》所熏四義中說：『如果法始終一類相續，能夠保持習氣，才是所熏。』這是揀擇前面的七轉識，如同風聲等。既然說如同風聲等，那麼就不是相續，而是有間斷的緣故。又『為下』是從約為先義來解釋『常在前』。意思是說，前者，就是先。因為迷時先有，作為諸法的根本，更沒有有法先於此。末那（末那識）沒有這個意義，所以要揀擇它。這只是單獨揀擇第七識。然而前面揀擇第六、第七識的文，是海東的觀點。後面一個意義是現在疏的觀點，所以說『又』。如果說第一句是標，揀擇其次只是揀擇第六識，又『為下』方揀擇第七識，海東沒有後一個意思，如何連綴句子來讀文呢？學者應該知道。 四中疏細分，是因為法執是俱生的緣故。迷於唯心之境，見到從外而來，生起微細的心。因為分別染凈的緣故，所以說『不了』。 五中論二，是直接說明本相。疏也細分，是因為法執分別粗于俱生，所以除去『微』字，只說『細分』。以上。
【English Translation】 English version Here, seeds have three meanings: first, to contain and be its own self (Atman); second, to maintain and prevent it from scattering; third, to receive and be the object of perception (Visaya). The root body has the latter two meanings, but lacks the meaning of containing and being its own self (encompassing as self). Therefore, the world of vessels has only one meaning, which is to receive and be the object of perception. Therefore, the Vijnaptimatrata-siddhi says: 'The unknowable place of grasping can also be grasped by seeds, root bodies, and conditions.' The measure of the world of vessels is only a condition, not a grasping. Now, someone may ask below: If so, why does this only say that the five dusts appear? Therefore, this explains: In order to correspond to the consciousness involved in the matter, these five are specifically mentioned among all things. The treatise says: 'When facing, it appears,' and that is the meaning here. It is not like the following, explaining 'always in front' from the meaning of continuous succession. Because the sixth consciousness will have cessation when in the five non-mind states. Therefore, the Vijnaptimatrata-siddhi says: 'Consciousness always arises, except for being born in the Heaven of Non-Thought, as well as the two non-mind samadhis, sleep, and fainting.' Also, when the seventh consciousness enters the extinction samadhi, although it is said that the pure aspect is continuous, there is the saying of 'exhausting the seven,' which means that in terms of the defiled aspect, it also becomes the meaning of cessation. Also, in the four meanings of being perfumed in the Cheng Weishi Lun, it says: 'If a dharma is continuously of the same kind from beginning to end, and can maintain the habit energy, then it is what is perfumed.' This is to distinguish the previous seven transforming consciousnesses, such as wind sounds, etc. Since it is said to be like wind sounds, etc., then it is not continuous, but interrupted. Also, 'for below' is to explain 'always in front' from the meaning of approximation to the first. The meaning is that the former is the first. Because there is first in delusion, as the root of all dharmas, and there is no dharma before this. Manas (Manas-vijnana) does not have this meaning, so it must be distinguished. This is only to distinguish the seventh consciousness alone. However, the text that distinguishes the sixth and seventh consciousnesses earlier is the view of Haedong. The latter meaning is the view of the current commentary, so it says 'also.' If it is said that the first sentence is a mark, and distinguishing next only distinguishes the sixth consciousness, and 'for below' then distinguishes the seventh consciousness, Haedong does not have the latter meaning, how can one string sentences together to read the text? Scholars should know. The subtle distinction in the fourth is because the Dharma attachment is co-arisen. Deluded by the realm of the mind-only, seeing it coming from the outside, giving rise to subtle minds. Because of distinguishing defilement and purity, it is said 'not understanding'. The second theory in the fifth is to directly explain the original appearance. The commentary also makes a subtle distinction because the Dharma attachment is coarser than the co-arisen, so the word 'subtle' is removed, and only 'subtle distinction' is said. The above.
二識皆云細者。以是粗中之細故。同是法執故。
論住持下二。別顯功能二。一能起潤惑。住持等者。住謂留住。持謂任持。謂留住任持令業不失也。疏以此等者。謂過去無明所發業行種子未成熟者。以有此識發愛取煩惱潤之。使令成熟堪為來世感果之有。有即業種變異也。若無下如植種于土無水則焦。結業待果無貪則敗。經云。愛水由潤業故。又復等者。謂潤已熟業令受果報。善惡樂苦自然相應不相違反。如印印物故曰無差。又現在即現報。未來即生后二報。如是下通釋前段。以結其名。斯則潤過去未熟業。令成現在已熟業。潤現在已熟業。令招未來果報。如是循環無有斷絕。由不斷絕故名相續。然其潤業等即是令他相續義也。
論能令下。二能起念慮。已經者。是過去下即未來。上當相相續。即現在也。顯此下疏二。初正釋此文。以此識既能起粗分別。念慮三世。與前智相微細不同。非法分別而誰。
此上下。二通前重示二。初結屬此識。文意可知。
又為下。二總通前五。三細功能者。以第八識能集種子起現行故。后二功能者。于中但約分別不斷而分二異故。攝論云。意識緣三世境等。即斯義也。
順結中疏是前等者。此解是故二字。故說等者。三界不出五意。五意唯依一心故
【現代漢語翻譯】 現代漢語譯本 『二識皆云細者』，這是因為它們在粗糙之中屬於細微的緣故，並且它們同樣都是法執（Dharma-graha，對法的執著）。
論述『住持』以下的內容分為兩部分。一是分別顯示其功能，分為兩點。第一點是能引發和潤澤迷惑。『住持等者』，『住』是停留的意思，『持』是任持的意思。意思是停留和任持，使業力不消失。疏文中說『以此等者』，是指過去無明（Avidya，無知）所引發的業行種子尚未成熟，因為有這個識引發愛取等煩惱來潤澤它，使它成熟，能夠成為來世感受果報的『有』。『有』就是業種的變異。『若無下』，如同種植種子在土壤中，沒有水就會乾枯。結業等待果報，沒有貪愛就會失敗。經中說：『愛水由潤業故』。『又復等者』，是指潤澤已經成熟的業，使之感受果報。善惡樂苦自然相應，不會互相違背，如同印章印在物體上，所以說『無差』。『又現在』指現世的果報，『未來』指來世和後世的果報。『如是下』，總括解釋前一段，以此來總結它的名稱。這就是潤澤過去未成熟的業，使之成為現在已成熟的業；潤澤現在已成熟的業，使之招感未來的果報。這樣循環往復，沒有斷絕。因為不斷絕，所以叫做相續。然而，潤澤業等，也就是使它相續的意思。
論述『能令下』。第二點是能引發念慮。『已經者』，是過去。『下』指未來。『上當相相續』，指現在。『顯此下』，疏文分為兩部分。首先是正式解釋這段文字。因為這個識既能引發粗略的分別，念慮三世，與前面的智相微細不同，如果不是法分別，那又是什麼呢？
『此上下』。第二點是總括前面，再次顯示兩點。首先是總結歸屬於這個識。文中的意思可以理解。
『又為下』。第二點是總括前面的五種。三種細微的功能，是因為第八識（Alaya-vijñana，阿賴耶識）能夠積聚種子，生起現行的緣故。後面兩種功能，只是就分別不斷而分為兩種不同的情況。攝論中說：『意識緣三世境等』，就是這個意思。
順著總結，疏文中說『是前等者』。這是解釋『故』這個字。『故說等者』，三界（Trailokya，欲界、色界、無色界）不出五意（五種意識活動）。五意唯獨依靠一心（唯識）的緣故。
【English Translation】 English version 『The two consciousnesses are both said to be subtle』 because they are subtle among the coarse, and because they are both attachments to the Dharma (Dharma-graha, attachment to the law).
The discussion below on 『sustaining』 is divided into two parts. The first is to separately reveal its functions, divided into two points. The first point is the ability to initiate and moisten delusion. 『Sustaining, etc.』, 『sustaining』 means to remain, 『holding』 means to uphold. It means to remain and uphold, so that the karma is not lost. The commentary says 『with these, etc.』, referring to the seeds of karmic actions initiated by past ignorance (Avidya, ignorance) that have not yet matured. Because this consciousness initiates afflictions such as love and attachment to moisten them, it allows them to mature and be able to experience the 『existence』 of future lives. 『Existence』 is the transformation of karmic seeds. 『If there is no below』, it is like planting seeds in the soil, which will wither without water. Accumulating karma and waiting for retribution will fail without greed. The sutra says: 『Because the water of love moistens karma』. 『Moreover, etc.』, refers to moistening the already matured karma, so that it experiences retribution. Good, evil, joy, and suffering naturally correspond and do not contradict each other, like a seal imprinted on an object, so it is said to be 『without difference』. 『Also, the present』 refers to the retribution in this life, 『the future』 refers to the retribution in the next life and subsequent lives. 『Thus below』, generally explains the previous paragraph, using this to summarize its name. This is to moisten the past immature karma, making it the present mature karma; moistening the present mature karma, causing it to attract future retribution. This cycle continues without interruption. Because it is uninterrupted, it is called continuity. However, moistening karma, etc., is the meaning of causing it to continue.
The discussion on 『able to cause below』. The second point is the ability to initiate thoughts. 『Already passed』 refers to the past. 『Below』 refers to the future. 『Above, corresponding continuity』 refers to the present. 『Manifesting this below』, the commentary is divided into two parts. First, it formally explains this passage. Because this consciousness can initiate coarse discriminations and thoughts of the three times, which are subtly different from the previous wisdom aspect, if it is not Dharma discrimination, then what is it?
『This above and below』. The second point is to summarize the previous, showing the two points again. First, it concludes and attributes it to this consciousness. The meaning of the text can be understood.
『Also for below』. The second point is to summarize the previous five. The three subtle functions are because the eighth consciousness (Alaya-vijñana, storehouse consciousness) can accumulate seeds and generate present actions. The latter two functions are only divided into two different situations based on the continuous discrimination. The Samgraha-sastra says: 『Consciousness is conditioned by the realms of the three times, etc.』, which is this meaning.
Following the conclusion, the commentary says 『is the former, etc.』. This explains the word 『therefore』. 『Therefore, saying, etc.』, the three realms (Trailokya, desire realm, form realm, formless realm) do not go beyond the five intentions (five types of consciousness activities). The five intentions rely solely on the one mind (consciousness-only).
。云三界唯心作也。以現識中具有根身種子器世間故。故楞伽云。從於無色界乃至地獄中。普現為眾生。皆是唯心作。現似曰虛者。依他起法如麻上繩。似有其相究體不實。詐現曰偽者。遍計所起如繩上蛇。相畢竟無分別妄現。唯心作者。如繩蛇無體不離麻。故十地經即華嚴十地品。文云。了知三界依心有。十二因緣亦復然。一切皆由心所作。心若滅者生死盡。
反結。疏離彼等者。謂心起成識依識有塵。究其根本唯一心作。故經云。由心生故種種法生。又圭山云。生法本空。一切唯識。識如幻夢。但是一心。然此三界六塵皆攝色心等法。是故順結反結。皆歸一心。
問中疏現有等者。意云。若是唯心則不合有境。以心無相不可見故。既有所見。云何唯心。
答中二。一答無塵。疏以一切下。意云。一切法從心起故。所起無體即是一心。楞伽云。心亦唯是心。非心亦心起種種諸色相通達皆是心。又疑下躡所答處。以起此疑。疑意云。既是真凈一心。因何起作諸法。楞嚴滿慈圓覺剛藏皆同此意。由妄等者。其猶凈眼不合見華。但以翳覆便見華相。妄念即根本無明也。又亦下是前疑中之別意。非續次所起。文意可知。但前約依他釋。此約遍計也。釋云下意云。如見空華。是汝眼病。如楞伽云。如愚不了
【現代漢語翻譯】 現代漢語譯本： 問：有人說，三界（Trailokya，欲界、色界、無色界）都是唯心所造。這是因為在現識（present consciousness）中具有根身（sense organs and the physical body）的種子和器世間（receptacle world）的緣故嗎？所以《楞伽經》（Laṅkāvatāra Sūtra）說：『從於無間地獄乃至地獄中，普遍顯現為眾生，都是唯心所作。』說『現似曰虛』，是指依他起法（dependent origination）就像麻上的繩子，看似有其相狀，但究竟體性不實。說『詐現曰偽』，是指遍計所起（imaginary nature）就像繩上的蛇，相狀畢竟是虛無的，只是分別妄現。唯心所作，就像繩上的蛇沒有自體，不離麻。所以《十地經》（Daśabhūmika Sūtra），即《華嚴經·十地品》（Avataṃsaka Sūtra, Daśabhūmika-varga）的經文說：『了知三界依心有，十二因緣亦復然，一切皆由心所作，心若滅者生死盡。』
反過來總結，疏離那些（現象）等，是指心生起而成為識，依靠識而有塵境。追究其根本，唯一是心所作。所以經上說：『由心生故種種法生。』又圭山禪師說：『生法本空，一切唯識，識如幻夢，但是一心。』然而這三界六塵（six sense objects）都包含色心等法。所以順著總結和反過來總結，都歸於一心。
問：在提問中，疏解『現有』等，意思是說，如果是唯心，就不應該有境（object of perception）。因為心沒有相狀，不可見。既然有所見，怎麼能說是唯心呢？
答：回答分為兩部分。第一部分是回答『無塵』。疏解說：『因為一切法從心生起，所以生起的法沒有自體，就是一心。』《楞伽經》說：『心也只是心，非心也是心，生起種種諸色相，通達一切都是心。』又，『疑』字以下是緊接著所回答的地方，提出這個疑問。疑問的意思是說，既然是真凈一心，為什麼會生起諸法？《楞嚴經》（Śūraṅgama Sūtra）、《滿慈經》、《圓覺經》（Perfect Enlightenment Sutra）、《剛藏經》都表達了同樣的意思。『由妄』等，就像清凈的眼睛不應該看到空花，只是因為被翳障覆蓋才看到空花的相狀。妄念就是根本無明（fundamental ignorance）。又，『亦』字以下是前面疑問中的另一個意思，不是緊接著前面所提出的。文中的意思可以理解。只是前面是依據依他起（dependent origination）來解釋，這裡是依據遍計所執（imaginary nature）來解釋。解釋說：『就像看到空花，是你的眼睛有病。』就像《楞伽經》所說：『如愚不了』
【English Translation】 English version: Question: It is said that the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) are solely created by the mind. Is this because the present consciousness contains the seeds of sense organs and the physical body (sense organs and the physical body) and the receptacle world (receptacle world)? Therefore, the Laṅkāvatāra Sūtra says: 'From the Avīci hell to all hells, universally appearing as sentient beings, all are created by the mind.' Saying 'appearing as if real' refers to dependent origination (dependent origination), like a rope made of hemp. It seems to have a form, but its ultimate nature is unreal. Saying 'falsely appearing' refers to the imaginary nature (imaginary nature), like a snake on a rope. The appearance is ultimately non-existent, merely a false manifestation of discrimination. The mind creates it all, just as the snake on the rope has no substance and is inseparable from the hemp. Therefore, the Daśabhūmika Sūtra, that is, the Daśabhūmika-varga of the Avataṃsaka Sūtra, says: 'Understanding that the three realms exist dependent on the mind, so too are the twelve links of dependent origination. All are created by the mind. If the mind ceases, birth and death end.'
Concluding in reverse, 'distancing from those (phenomena) etc.' refers to the mind arising and becoming consciousness, and relying on consciousness to have sense objects. Investigating its root, it is solely created by the mind. Therefore, the sutra says: 'Because of the mind's arising, all kinds of dharmas arise.' Furthermore, Zen Master Guishan said: 'The nature of arising dharmas is empty, all is only consciousness, consciousness is like an illusionary dream, but it is one mind.' However, these three realms and six sense objects (six sense objects) all encompass the dharmas of form and mind. Therefore, both concluding in sequence and concluding in reverse all return to one mind.
Question: In the question, explaining 'existing now' etc., the meaning is that if it is only mind, then there should be no object of perception (object of perception). Because the mind has no form and cannot be seen. Since there is something seen, how can it be said to be only mind?
Answer: The answer is divided into two parts. The first part is answering 'no dust'. The explanation says: 'Because all dharmas arise from the mind, the arising dharmas have no substance, and are one mind.' The Laṅkāvatāra Sūtra says: 'The mind is only the mind, non-mind is also the mind, giving rise to all kinds of forms and appearances, understanding that all are the mind.' Furthermore, 'doubt' below is directly following the place being answered, raising this doubt. The meaning of the doubt is that since it is the truly pure one mind, why does it give rise to all dharmas? The Śūraṅgama Sūtra, the Manjushri Sutra, the Perfect Enlightenment Sutra (Perfect Enlightenment Sutra), and the Ghanavyūha Sutra all express the same meaning. 'Because of delusion' etc., it is like clear eyes should not see empty flowers, but only because they are covered by cataracts do they see the appearance of empty flowers. Delusion is fundamental ignorance (fundamental ignorance). Furthermore, 'also' below is another meaning in the previous doubt, not directly following what was previously raised. The meaning in the text can be understood. It's just that the previous explanation was based on dependent origination (dependent origination), and this explanation is based on the imaginary nature (imaginary nature). The explanation says: 'Like seeing empty flowers, it is your eyes that are sick.' Just as the Laṅkāvatāra Sūtra says: 'As the foolish do not understand.'
繩妄取以為蛇。不了自心現妄分別外境。
論一切下。二顯唯心。疏境唯等者。如像唯鏡現故。分別像者。是分別鏡也。楞嚴云。自心取自心非幻成幻法。無塵唯識者。如唯識頌云。唯識無境界。以無塵妄見。如人目有翳見毛月等事。論心不見心者。意云。心是一心不合自見。當知有所見者皆是妄也。故楞伽云。如刀不自割。如指不自觸。而心不見心。其事亦如是。既塵等者。意云。塵境若存則可以心緣。境塵既不有。縱有心在亦不自緣也。識不生者。意云。以有塵故。牽彼識生。既無塵境。識不生也。故經云。由法生故種種心生。今法既不生。心亦不生也。既無他可見亦不能自見。所見無故。能見不成也。能所俱寂者。心無心相是能緣寂。境無境相即所緣寂。楞伽云。能見及所見一切不可得。此中大意。欲顯一心本無能所。能所俱寂。方是真心。亦非泯之令寂本自寂也。攝論下引證。具云所說諸法唯識所現。無有少法能取少法。亦可論文從一切下。展轉釋疑。疑雲。是法既無。云何分別釋云。一切分別即分別自心。又云。若如是者即應見心故。釋云。心不見心。反明分別悉皆是妄。又疑雲。云何心不見心釋云。無相可得。斯則心無相故。不可見心。心外又無一法。當知有所見者皆妄見也。能所既寂唯一心在。
【現代漢語翻譯】 現代漢語譯本 把繩子錯誤地看成蛇。這是因為不明白一切都是自心顯現，而錯誤地分別外在的境界。
以下解釋『論一切下』。第二點是闡明『唯心』的道理。疏文中『境唯等者』，比如鏡子中顯現的影像。分別影像，就是分別鏡子。《楞嚴經》中說：『自心取自心，非幻成幻法。』意思是說，一切幻法都是自心變現出來的。『無塵唯識者』，就像《唯識頌》中說的：『唯識無境界，以無塵妄見。』就像人眼睛有毛病，會看到毛髮或月亮的幻影。
『論心不見心者』，意思是說，心只有一個，不能自己看到自己。應當知道，凡是能被見到的，都是虛妄的。所以《楞伽經》中說：『如刀不自割，如指不自觸，而心不見心，其事亦如是。』既然塵境等等不存在，意思是說，如果塵境存在，心就可以緣取它。既然境塵不存在，即使有心，也不能自己緣取自己。『識不生者』，意思是說，因為有塵境，才會牽引識的產生。既然沒有塵境，識就不會產生。所以經中說：『由法生故種種心生。』現在法既然不生，心也不生。
既然沒有其他可以被見到的，也不能自己見到自己。所見之境不存在，能見之心也就不成立。『能所俱寂者』，心沒有心的相狀，這是能緣的寂滅；境沒有境的相狀，這是所緣的寂滅。《楞伽經》中說：『能見及所見，一切不可得。』
這段話的大意是，想要闡明一心本來就沒有能見和所見，能見和所見都寂滅了，才是真心。也不是要泯滅它使它寂滅，而是它本來就是寂滅的。『攝論下引證』，完整地說就是：『所說諸法唯識所現，無有少法能取少法。』
也可以這樣理解，論文從『一切下』開始，層層解釋疑問。疑問是：『這些法既然不存在，怎麼會有分別呢？』解釋說：『一切分別，就是分別自心。』又問：『如果這樣，就應該能見到心了。』解釋說：『心不見心。』反過來表明一切分別都是虛妄的。又問：『為什麼心不見心呢？』解釋說：『沒有相可以得到。』這就是說，心沒有相，所以不能見到心。心外又沒有一法，應當知道，凡是能被見到的，都是虛妄的。能見和所見都寂滅了，只有一心存在。
【English Translation】 English version Mistaking a rope for a snake. This is because one does not understand that everything is a manifestation of one's own mind, and mistakenly distinguishes external realms.
The following explains 'Treatise on Everything Below'. The second point is to clarify the principle of 'Mind-Only'. In the commentary, 'realms are only like this', it's like the images appearing in a mirror. Distinguishing the images is distinguishing the mirror. The Surangama Sutra says: 'The self-mind takes the self-mind, non-illusion becomes illusory dharma.' This means that all illusory dharmas are transformed by one's own mind. 'No dust, only consciousness' is like what the Treatise on Consciousness-Only says: 'Consciousness-only has no realm, because of the false view of no dust.' It's like a person with eye problems seeing phantoms of hair or the moon.
'Treatise on the mind not seeing the mind' means that the mind is only one, and cannot see itself. It should be known that whatever can be seen is false. Therefore, the Lankavatara Sutra says: 'Like a knife cannot cut itself, like a finger cannot touch itself, and the mind does not see the mind, the matter is also like this.' Since dust realms and so on do not exist, it means that if dust realms exist, the mind can grasp them. Since realm-dust does not exist, even if there is a mind, it cannot grasp itself. 'Consciousness does not arise' means that because there is dust realm, it will lead to the arising of consciousness. Since there is no dust realm, consciousness will not arise. Therefore, the sutra says: 'Because dharma arises, all kinds of minds arise.' Now that dharma does not arise, the mind also does not arise.
Since there is nothing else that can be seen, one cannot see oneself. Since the seen realm does not exist, the seeing mind is also not established. 'Both the able and the seen are still', the mind has no mind appearance, this is the stillness of the able to grasp; the realm has no realm appearance, this is the stillness of the grasped. The Lankavatara Sutra says: 'The able to see and the seen, all are unattainable.'
The main idea of this passage is to clarify that the one mind originally has no able to see and seen, and that the able to see and the seen are both still, which is the true mind. It is not to obliterate it to make it still, but it is originally still. 'Drawing evidence from the Compendium of Abhidharma below' fully says: 'The dharmas spoken of are only manifested by consciousness, and there is no dharma that can grasp dharma.'
It can also be understood that the treatise starts from 'Everything Below' and explains the doubts layer by layer. The doubt is: 'Since these dharmas do not exist, how can there be distinctions?' The explanation is: 'All distinctions are distinguishing one's own mind.' Another question: 'If so, one should be able to see the mind.' The explanation is: 'The mind does not see the mind.' It turns around to show that all distinctions are false. Another question: 'Why does the mind not see the mind?' The explanation is: 'There is no appearance to be obtained.' This means that the mind has no appearance, so it cannot see the mind. There is no other dharma outside the mind, and it should be known that whatever can be seen is false. Both the able to see and the seen are still, and only the one mind exists.
即法空門下所顯真性也。故經云。諸幻滅盡覺心不動。◎
起信論疏筆削記卷第十一 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第十二
長水沙門子璇錄
◎論結文二。初正結。疏無明根本等者。揀非枝末故。以依無明力而任持。托業識心而安住。故下文云。以有無明染法因故。即熏習真如。以熏習故則有妄心。以有妄心即熏習無明。不了真如法故。不覺念起現妄境界等。故云。由此而成也。現識等者。等下六粗。皆是所現色心境界也。故一切境由此住持。若無明等者。以依無明故。有妄心。依妄心故現妄境界。所以無明未盡心境不滅。如風未息波浪不滅。離心無體者。皆從心起。非外來故。即心無體者。所起之法同能起故。鏡喻兩意如法可知。
論唯心下釋成二。初正釋。疏虛妄現者。妄念熏真起諸虛妄法故。亦可此文是結前諸法無體所以也。此中二意。一唯心故。二處妄故。如前映象一體同鏡故。二體不實故。由斯諸法無體可得也。
論以心下。二轉釋。疏二。初解文三。初略標意。反驗等者。反釋上文心現之義。法既隨心生滅。當知法從心生。生法皆妄也。
此中下。二別解文。初明生義。即指前段論文也。此則下顯意。非
【現代漢語翻譯】 即是法空之門下所顯現的真如自性。所以經中說：『當一切虛幻滅盡時，覺悟之心便不再動搖。』◎
《起信論疏筆削記》卷第十一 大正藏第44冊 No. 1848 《起信論疏筆削記》
《起信論疏筆削記》卷第十二
長水沙門子璇 記錄
◎本論的總結分為兩部分。首先是正式總結。疏文中『無明根本等』，是爲了區別于枝末。因為依靠無明的力量而任持，依託業識心而安住。所以下文說：『因為有無明染法的因緣，』即熏習真如。因為熏習的緣故，所以有妄心。因為有妄心，就熏習無明，不了知真如法，因此不覺念頭生起，顯現虛妄境界等。所以說：『由此而成就。』現識等，等同於下文的六粗，都是所顯現的色心境界。所以一切境界由此住持。如果無明等，因為依靠無明，所以有妄心；依靠妄心，所以顯現虛妄境界。所以無明未盡，心境就不會滅。如同風沒有停止，波浪就不會平息。離心無體，都是從心生起，不是從外面來的。即心也無自體的意思，所生起的法與能生起的法相同。鏡子的比喻，兩種含義可以依法理解。
本論『唯心』下，解釋成就分為兩部分。首先是正式解釋。疏文『虛妄現』，是說妄念熏習真如，生起各種虛妄法。也可以說這段文字是總結前面所說的諸法無自體的緣由。這裡有兩種含義：一是唯心，二是虛妄。如同前面的映象，一體如同鏡子一樣。二者體性不實，因此諸法沒有自體可以獲得。
本論『以心』下，第二是轉釋。疏文分為兩部分。首先是解釋文句，分為三個小部分。首先是簡略標明意義。『反驗等』，是反過來解釋上文心現的意義。法既然隨著心生滅，應當知道法是從心生起的，生起的法都是虛妄的。
『此中』下，第二是分別解釋文句。首先是說明生起的意義，即指前面的段落論文。『此則』下，是顯明意義，不是……
【English Translation】 This refers to the true nature manifested under the gate of Dharma-emptiness (Dharma-śūnyatā, 法空). Therefore, the sutra says: 'When all illusions are extinguished, the awakened mind does not waver.' ◎
Notes on the Commentary on the Awakening of Faith, Volume 11 Taisho Tripitaka Volume 44, No. 1848, Notes on the Commentary on the Awakening of Faith
Notes on the Commentary on the Awakening of Faith, Volume 12
Recorded by Śramaṇa Zixuan (子璇) of Changshui (長水)
◎The conclusion of the treatise is in two parts. The first is the formal conclusion. The commentary 'fundamental ignorance (avidyā, 無明) etc.' is to distinguish it from the branches and leaves. It is because it relies on the power of ignorance to uphold, and relies on the karmic consciousness (karma-vijñāna, 業識) to abide. Therefore, the following text says: 'Because there is the cause of ignorance-tainted dharmas,' that is, it perfumes the Suchness (tathatā, 真如). Because of the perfuming, there is the deluded mind. Because there is the deluded mind, it perfumes ignorance, not understanding the Dharma of Suchness, therefore, unaware thoughts arise, manifesting false realms, etc. Therefore, it is said: 'It is accomplished by this.' 'Manifestation-consciousness (vijnapti-vijnana, 現識) etc.' includes the six coarse aspects mentioned below, all of which are the manifested realms of form and mind. Therefore, all realms are upheld by this. If there is ignorance etc., because relying on ignorance, there is the deluded mind; relying on the deluded mind, false realms are manifested. Therefore, if ignorance is not exhausted, the mind and realms will not cease. Just as if the wind has not stopped, the waves will not subside. 'Devoid of substance apart from the mind' means that all arise from the mind, not from outside. That is, the mind also has no substance, the dharmas that arise are the same as that which can arise. The analogy of the mirror has two meanings, which can be understood according to the Dharma.
Below 'only mind (citta-mātra, 唯心)', the explanation of accomplishment is in two parts. The first is the formal explanation. The commentary 'false manifestation' means that false thoughts perfume Suchness, giving rise to various false dharmas. It can also be said that this passage summarizes the reason why the preceding dharmas have no substance. There are two meanings here: one is only mind, and the other is falsity. Like the previous image in the mirror, the one entity is like the mirror. The two entities are not real, therefore, the dharmas have no substance to be obtained.
Below 'with the mind', the second is a transformed explanation. The commentary is divided into two parts. The first is to explain the sentences, divided into three small parts. The first is to briefly indicate the meaning. 'Reverse verification etc.' is to explain the meaning of 'mind manifestation' in the preceding text in reverse. Since dharmas arise and cease with the mind, it should be known that dharmas arise from the mind, and the dharmas that arise are all false.
Below 'in this', the second is to separately explain the sentences. The first is to explain the meaning of arising, which refers to the preceding paragraph of the treatise. Below 'this then' is to reveal the meaning, not...
謂心是能生法是所生。以真心隨熏全體成動而作諸法。如金生器等故云生也。若無明下顯滅義。即下文因滅故緣滅等也。此則下明意也。明此心體反本還源。獨顯性凈故云心滅。此但心中無其妄動寂故名滅也。故疏云。心源還凈故云滅也。此約真心顯生滅義。若約妄心說者。即業轉二識。名之為心。斯則妄心於真心中。若生若滅。真心不生滅也。如前文示。相續心滅智性不壞。如波相滅濕性不壞。如上約真約妄。雖皆有生滅之義。究實而論。皆妄有生滅。真無生滅也。
既心下。三總結。釋上文無體義也。以上云一切法如鏡中像無體可得。故此結成。
問上說下。二釋妨。問意云。前明九相生滅。后即結云。當知無明能生一切染法。以一切染法皆是不覺相故。今文復云。唯心虛妄。心生法生心滅法滅。二文不相遠何以頓爾不同耶。答下意云。前辨生滅單就不覺說故。結過屬無明以功在不覺故。今此下明今文意。意明。此文具說真如為因無明為緣。由此因緣道理和合。成就色心諸法。既屬因緣。遂令諸法無性之義顯然可見。真如隨緣不住之理。煥然明矣。彰明也。故結下既明和合本因。真如隨緣成和合義。今結屬心。正其宜也。如水初動功在於風故。前文中結屬無明。動無別體則全屬於水故。此文中結屬心
【現代漢語翻譯】 現代漢語譯本： 所謂心是能生之法，法是心所生。因為真心隨著熏習，全體都變成動，從而產生各種法。就像金能製造器物一樣，所以說是『生』。如果從無明之下顯現滅的意義，就如下文所說的『因滅故緣滅』等等。這就在下面闡明意的含義。闡明這個心體返回本源，恢復清凈，獨自顯現其本性清凈，所以說是『心滅』。這只是說心中沒有虛妄的動念，寂靜所以稱為『滅』。所以疏文中說，心源恢復清凈，所以說是『滅』。這是從真心的角度來闡述生滅的意義。如果從妄心的角度來說，就是業識和轉識，稱之為心。那麼妄心在真心之中，有生有滅。真心是不生不滅的。如前文所示，『相續心滅智性不壞』，就像波浪消失了，水的濕性不會消失一樣。如上所述，無論是從真心的角度還是從妄心的角度，雖然都有生滅的意義，但實際上來說，都是虛妄地有生滅，真性是沒有生滅的。
『既心下』，這是第三部分總結，解釋上文『無體』的含義。因為上面說一切法都像鏡中的影像一樣，沒有實體可以得到，所以這裡總結完成。
『問上說下』，這是第二部分解釋疑問。疑問的意思是說，前面闡明九相生滅，後面就總結說，應當知道無明能夠產生一切染法，因為一切染法都是不覺的相。現在本文又說，『唯心虛妄，心生法生心滅法滅』，兩段文字意思並不相遠，為什麼突然變得不同了呢？回答的意思是說，前面辨別生滅只是就『不覺』來說，所以把結論歸於無明，因為功勞在於不覺。現在下面闡明本文的意義。意思是說，本文完整地闡述了真如為因，無明為緣，由此因緣道理和合，成就色心諸法。既然屬於因緣，就使得諸法無性的意義明顯可見。真如隨緣不住的道理，煥然明瞭。彰明瞭這一點。所以結論下面既然闡明了和合的根本原因，真如隨緣成就和合的意義，現在把結論歸於心，正是適宜的。就像水最初的動是由於風，所以前文中結論歸於無明。動沒有別的本體，就完全屬於水，所以本文中結論歸於心。
【English Translation】 English version: That which is called 'mind' is the dharma (law, phenomenon) that can produce, and the dharma is what is produced by the mind. Because the true mind, following conditioning, entirely becomes movement and thus produces all dharmas. Just as gold can produce utensils, hence it is said to 'produce'. If the meaning of extinction is revealed from under ignorance (Avidya), it is like what is said in the following text, 'Because the cause ceases, the condition ceases,' and so on. This is to clarify the meaning of intention below. Clarifying that this mind-essence returns to its source, restores purity, and solely manifests its inherently pure nature, hence it is said 'mind ceases'. This simply means that there are no deluded thoughts in the mind, and stillness is therefore called 'cessation'. Therefore, the commentary says, 'The source of the mind returns to purity, hence it is said to cease.' This is to explain the meaning of arising and ceasing from the perspective of the true mind. If speaking from the perspective of the deluded mind, then it is the karma consciousness (karma-vijnana) and the transforming consciousness (pravrtti-vijnana) that are called 'mind'. In that case, the deluded mind, within the true mind, arises and ceases. The true mind does not arise or cease. As shown in the previous text, 'When the continuous mind ceases, the wisdom-nature does not perish,' just as when the wave disappears, the wetness of the water does not disappear. As mentioned above, although both the true and deluded minds have the meaning of arising and ceasing, in reality, only the deluded mind has arising and ceasing; the true mind has no arising or ceasing.
'Since the mind below,' this is the third part, summarizing and explaining the meaning of 'no substance' in the previous text. Because it was said above that all dharmas are like images in a mirror, with no substance to be obtained, therefore this concludes it.
'Questioning the above and explaining the below,' this is the second part, explaining the question. The meaning of the question is that, previously, the arising and ceasing of the nine aspects were explained, and then it was concluded that one should know that ignorance (Avidya) can produce all defiled dharmas, because all defiled dharmas are the aspects of non-awakening. Now this text says, 'Only the mind is illusory; when the mind arises, the dharma arises; when the mind ceases, the dharma ceases.' The meanings of the two passages are not far apart, so why are they suddenly different? The meaning of the answer is that, previously, the discrimination of arising and ceasing was only discussed in terms of 'non-awakening', so the conclusion was attributed to ignorance (Avidya), because the merit lies in non-awakening. Now, below, the meaning of this text is explained. The meaning is that this text fully explains that true thusness (Tathata) is the cause, and ignorance (Avidya) is the condition. Due to the combination of this cause and condition, the dharmas of form and mind are accomplished. Since it belongs to cause and condition, the meaning of the non-substantiality of all dharmas becomes clearly visible. The principle that true thusness does not abide by conditions is clearly illuminated. This clarifies this point. Therefore, since the conclusion below clarifies the fundamental cause of combination, and true thusness accomplishes the meaning of combination according to conditions, it is appropriate to attribute the conclusion to the mind. Just as the initial movement of water is due to the wind, so the conclusion in the previous text was attributed to ignorance (Avidya). Movement has no other substance, so it entirely belongs to the water, therefore the conclusion in this text is attributed to the mind.
也。故不可言波無別體。而唯屬於風。法理亦然。如喻可知。
一辨粗。疏此生下。明此意之識。是前第五相續識之所生故。名生起識。然無異體。但約粗細而分二別故。云同是一識。若更細論亦即是前智識也。以同依境界之所起故。今不指此而偏指相續者。以是意識親所依故。但前下對前辨異以相續識。是法執分別。望於我執見愛。此名細惑又約能生依止義邊。說之為意。此中下明今義。謂依前細相之上生起。此粗分別識。此識與人我貪瞋見愛粗惡煩惱相應。故下文云。此識依見愛煩惱。增長義故。即就所起義說故。云從前起門。即是執取計名也。以是分別之中粗分別故。名為意識。意之識者。依於五意所起之識故。本疏云。依意之識依主釋也。簡非聖者。即二乘及地前菩薩也。此二種人已能遠離意之識故。故約凡夫以顯粗也。又以五意亦名意識。恐有所濫故。此約人揀之。其實五意名識。是持業釋。故不同此。無對治等者。謂無始覺觀慧也。二乘三賢得人空觀。既無取著。當知凡夫取著深者。蓋無觀慧也。其猶重病既不與藥。厥疾寧瘳。
惑體論計我我所者。正釋取著之相。由計我及我所故名為深。疏心外計境者。此是法執屬前智相及相續相。亦復等者。正是此識屬於我執即蘊。謂凡夫所執我。但通
【現代漢語翻譯】 現代漢語譯本：因此，不能說波浪沒有獨立的實體，而僅僅屬於風。法理也是如此，如同比喻所能說明的。
一、辨別粗細。疏文中『此生下』，說明這個『意之識』，是之前的第五相續識所產生的，所以叫做『生起識』。然而，它並沒有不同的實體，只是根據粗細來區分兩種差別，所以說『同是一識』。如果更細緻地討論，它也就是之前的智識。因為它同樣依賴於境界而生起。現在不特別指這個智識，而偏指相續識，是因為它是意識最直接的所依賴。『但前下』，相對於之前辨別差異，相續識是法執分別，相對於我執的見愛，這被稱為細微的迷惑。又從能生起和依止的意義上來說，可以稱之為『意』。『此中下』，說明現在的意義，即依賴於之前的細微相而生起這個粗略的分別識。這個識與人我、貪嗔、見愛等粗惡的煩惱相應。所以下文說：『此識依見愛煩惱，增長義故』，就是從所生起的意義上來說的，所以說『從前起門』，也就是執取計名的意思。因為它是分別之中粗略的分別，所以叫做『意識』。『意之識』，是依賴於五意所產生的識。本疏中說：『依意之識』是依主釋。簡別不是聖者，即二乘（聲聞乘和緣覺乘）以及地上菩薩之前的菩薩。這兩種人已經能夠遠離意之識。所以用凡夫來顯示粗略。又因為五意也叫做意識，恐怕有所混淆，所以這裡用人來簡別。實際上，五意叫做識，是持業釋，所以與此不同。『無對治等者』，是指沒有無始的覺觀智慧。二乘和三賢（內凡位菩薩）證得人空觀，既然沒有取著，那麼可以知道凡夫的取著很深，大概是沒有觀慧的緣故。這就好像重病不給藥，疾病怎麼能痊癒呢？
『惑體論計我我所者』，正是解釋取著的相狀。因為計執有我以及我所，所以叫做深。疏文中『心外計境者』，這是法執，屬於之前的智相和相續相。『亦復等者』，正是這個識屬於我執，即五蘊。凡夫所執著的我，是普遍的。
【English Translation】 English version: Therefore, it cannot be said that a wave has no separate entity and belongs only to the wind. The principle of Dharma is also the same, as can be understood through analogy.
First, distinguishing between coarse and subtle. The commentary '此生下' (ci sheng xia) explains that this 'Mano-vijñāna' (意之識, consciousness of mind), is produced by the preceding fifth 'Saṃtati-vijñāna' (相續識, continuing consciousness), hence it is called 'Utpāda-vijñāna' (生起識, arising consciousness). However, it does not have a different entity; it is only distinguished into two differences according to coarseness and subtlety, so it is said '同是一識' (tong shi yi shi, the same consciousness). If discussed in more detail, it is also the preceding 'Jñāna-vijñāna' (智識, knowledge consciousness). Because it arises from relying on the same realm. Now, not specifically referring to this knowledge consciousness, but specifically referring to the continuing consciousness, is because it is the most direct reliance of the 'Manovijñāna' (意識, mind consciousness). '但前下' (dan qian xia), in contrast to the previous distinction, the continuing consciousness is the 'Dharma-graha' (法執, attachment to phenomena) discrimination. Compared to the 'Ātma-graha' (我執, attachment to self) of views and love, this is called subtle delusion. Also, from the meaning of being able to generate and rely on, it can be called 'Manas' (意, mind). '此中下' (ci zhong xia), explains the present meaning, that is, relying on the previous subtle aspect to generate this coarse discriminating consciousness. This consciousness corresponds to the coarse and evil afflictions of 'Pudgala-ātmagraha' (人我, person-self), greed, anger, views, and love. Therefore, the following text says: 'This consciousness relies on views and love afflictions, hence the meaning of growth', which is from the meaning of what arises, so it is said 'from the previous arising gate', which is the meaning of grasping and naming. Because it is a coarse discrimination among discriminations, it is called 'Manovijñāna' (意識, mind consciousness). 'Mano-vijñāna' (意之識, consciousness of mind), is the consciousness arising from relying on the five 'Manas' (意, minds). The commentary says: 'Relying on the mind's consciousness' is a possessive compound. Distinguishing it from non-saints, that is, 'Śrāvakas' (聲聞乘, Hearers) and 'Pratyekabuddhas' (緣覺乘, Solitary Buddhas) of the Two Vehicles, and 'Bodhisattvas' (菩薩, Bodhisattvas) before the ground. These two types of people have already been able to stay away from the consciousness of mind. Therefore, using ordinary people to show coarseness. Also, because the five 'Manas' (意, minds) are also called consciousness, fearing confusion, so here it is distinguished by people. In fact, the five 'Manas' (意, minds) called consciousness is a determinative compound, so it is different from this. '無對治等者' (wu dui zhi deng zhe), refers to the absence of beginningless awakened contemplative wisdom. The Two Vehicles and the Three Worthies (inner ordinary position Bodhisattvas) attain the view of emptiness of persons, since there is no grasping, then it can be known that the grasping of ordinary people is deep, probably because there is no contemplative wisdom. It is like a serious illness not being given medicine, how can the disease be cured?
'惑體論計我我所者' (huo ti lun ji wo wo suo zhe), precisely explains the appearance of grasping. Because of grasping the self and what belongs to the self, it is called deep. The commentary '心外計境者' (xin wai ji jing zhe), this is 'Dharma-graha' (法執, attachment to phenomena), belonging to the previous 'Jñāna-lakṣaṇa' (智相, knowledge aspect) and 'Saṃtati-lakṣaṇa' (相續相, continuing aspect). '亦復等者' (yi fu deng zhe), precisely this consciousness belongs to 'Ātma-graha' (我執, attachment to self), that is, the five 'Skandhas' (蘊, aggregates). The self grasped by ordinary people is universal.
執自五蘊為主宰故。離蘊即外道。所執神我。然有三宗。一數論計。我體常而量周遍。猶如虛空。二勝論計。我體常而量不定。隨身卷舒。猶如牛皮。三無慚計。我體常。猶如微塵。應于根門如是眾多。故云種種。
依緣疏但緣倒境者。如執苦為樂。不凈計凈。無我計我。無常計常等。故云倒境。不了正理。謂不知無我等也。故金剛云。凡夫之人貪著其事。
立名。疏此論等者。謂於一意之識中。分出眼等五識兼本成六。以對六塵。然前相續智識。亦緣六塵。以彼不與愛見相應故。屬前意也。故前云。六粗屬意識故。依六根等者。謂依內六根發於六識。緣外六塵。斯則聚緣內搖趣外奔逸。既以一為六。即分離義也。如佛頂經云。元依一精明分成六和合。又能下以此意識遍緣一切。通三量故。假實俱緣。如前云。能令現在已經之事忽然而念。未來之事不覺妄慮。內外者。內根外塵色心諸法。亦即計我我所也。
所依。疏見一處等。五住地中之一數。此是三界分別粗惑迷理起者。同於見道處斷故。名見道惑。欲色有三愛。即三界俱生細惑迷事起者。于修道位中所除斷故。名修道惑。以此等者。謂以此見愛煩惱熏于第八。令彼識中第六種子有增益生長故。即起現行也。上六下類攝。然執取計名正當此識。
【現代漢語翻譯】 現代漢語譯本 因為執著於五蘊，認為它們是主宰，所以脫離五蘊的見解就是外道，他們所執著的神我，有三種不同的觀點。第一種是數論派，他們認為我的本體是恒常不變的，並且其範圍周遍一切，就像虛空一樣。第二種是勝論派，他們認為我的本體是恒常不變的，但是其範圍是不確定的，會隨著身體而伸縮，就像牛皮一樣。第三種是無慚派，他們認為我的本體是恒常不變的，就像微塵一樣，並且會應於六根門頭而顯現出種種不同的形態。
依賴緣起疏中說，只是緣于顛倒的境界，例如執著于痛苦為快樂，不凈為清凈，無我為有我，無常為恒常等等，所以說是顛倒的境界。不瞭解正確的道理，就是不知道無我等等。所以《金剛經》中說，凡夫之人貪著于這些事情。
建立名稱。疏中說這個論等等，是指在一個意識之中，分出眼等五識，加上根本的意識，成為六識，用來對應六塵。然而，前一念相續的智識，也緣於六塵，因為它們不與愛見相應，所以屬於前意識。所以前面說，六種粗重的煩惱屬於意識。依賴六根等等，是指依賴內在的六根，生髮出六識，緣于外在的六塵。這樣就是聚集緣于內在，搖動，趨向外在，奔逸。既然以一為六，就是分離的含義。如《佛頂經》中說，原本依賴一個精明，分成六個和合。又能，下面說這個意識能夠普遍地緣於一切，通於三種量，所以假的和真實的都能夠緣到。如前面說，能夠讓現在已經發生的事情忽然想起，未來的事情不知不覺地妄加思慮。內外，指內六根，外六塵，色心諸法，也就是計著我與我所。
所依賴的。疏中說見到一處等等。五住地（Wuzhudi）中的一個，這是三界分別的粗重迷惑，因為迷惑真理而生起，與見道處所斷的惑相同，所以稱為見道惑。欲界、色界、有界的三愛，是三界俱生的細微迷惑，因為迷惑事物而生起，在修道位中所斷除，所以稱為修道惑。用這些等等，是指用這些見愛煩惱熏習第八識（Alaya-vijnana），使得那個識中的第六識種子有增益生長，就生起現行。上面六個，下面類似地攝取。然而執取計名，正當這個識。
【English Translation】 English version Because of clinging to the five skandhas (Wuyun) as the masters, views that deviate from the skandhas are considered heretical. The 'self' (Shenwo) that they cling to has three different views. The first is the Samkhya school, which believes that the substance of the 'self' is constant and pervasive, like space. The second is the Vaisheshika school, which believes that the substance of the 'self' is constant but its extent is uncertain, expanding and contracting with the body, like a cowhide. The third is the Nirgrantha school, which believes that the substance of the 'self' is constant, like a mote of dust, and manifests in various forms at the six sense organs.
According to the commentary on dependent origination, it only arises from inverted states, such as clinging to suffering as pleasure, impurity as purity, non-self as self, impermanence as permanence, and so on. Therefore, it is called an inverted state. Not understanding the correct principles means not knowing non-self, etc. Therefore, the Diamond Sutra says, 'Ordinary people are greedy and attached to these things.'
Establishing names. The commentary says that this treatise, etc., refers to dividing the five consciousnesses of eye, etc., from one consciousness, adding the fundamental consciousness to become the six consciousnesses, to correspond to the six sense objects. However, the preceding continuous consciousness also cognizes the six sense objects, because it does not correspond to love and views, so it belongs to the prior consciousness. Therefore, it was said earlier that the six coarse afflictions belong to the consciousness. Relying on the six roots, etc., refers to relying on the inner six roots to generate the six consciousnesses, which cognize the outer six sense objects. This is gathering and relying on the inner, shaking, tending to the outer, and running away. Since one is taken as six, it is the meaning of separation. As the Surangama Sutra says, 'Originally relying on one pure brightness, it is divided into six harmonies.' Furthermore, the following says that this consciousness can universally cognize everything, passing through the three proofs, so both the false and the real can be cognized. As it was said earlier, it can suddenly recall things that have already happened in the present, and unconsciously speculate about future things. Inner and outer refer to the inner six roots, the outer six sense objects, and all phenomena of form and mind, which is also clinging to 'I' and 'mine'.
That which is relied upon. The commentary says seeing one place, etc. One of the five abodes (Wuzhudi), which is a coarse delusion of discrimination in the three realms, arising from delusion about the truth, and is the same as the delusion cut off in the place of seeing the path, so it is called the delusion of the path of seeing. The three loves of the desire realm, form realm, and existence realm are subtle delusions born together in the three realms, arising from delusion about things, and are cut off in the place of cultivating the path, so they are called the delusions of the path of cultivation. Using these, etc., refers to using these afflictions of views and love to perfume the eighth consciousness (Alaya-vijnana), causing the sixth consciousness seed in that consciousness to increase and grow, thus giving rise to manifestation. The upper six and the lower are similarly included. However, grasping and naming rightly belong to this consciousness.
起業一相是此所生總別報業。是此識造。今約所造從能造說。亦是此識所攝。故云相從入也。六染之中合此二相。以為一染。正當此識。
標嘆二。初牒上所說。疏牒上等者。上云。謂無明力不覺心動故。謂心與無明和合。起成業等三細也。
論非凡下依位別嘆三。一凡小非分。疏凡小非分等者。凡夫尚不知意之識。況此三細耶。二乘方覺事識中粗分。尚不覺細分。正認三細以為涅槃。以是無明所起之識。非其境界也。於五住地中。但覺前四。是前見愛所增長識也。若根本無明是第五住非彼所覺。
論謂依下二菩薩分知。疏十信等者。謂此菩薩雖位在外凡。而能信教。了知本識因緣所生。無有自性。決定無體唯是真如。方成正信故。下說十信菩薩信真如。及修真如三昧。以成正信之行。因果體者。因即無明果即本識三相也。體即真如也。三賢等者。異前位之信。殊后位之證。故言觀察。比觀者。既未親證。但比度觀察。即相似覺也。論證法身即初地已去。究竟即十地。乃至之言攝於中八。隨分覺故不能盡知。然初地且約破法執故。說為少知。若克就識論。八地方覺此識現相也。
論唯佛下。三唯佛窮了。疏四相俱了者。以覺前者則不覺后。覺後者必能覺前。是故此中通言四相。故前云。若得
【現代漢語翻譯】 現代漢語譯本：『起業一相』（一切行為的初始狀態）是此阿賴耶識所產生的總報和別報之業。這些業都是由這個阿賴耶識所造作。現在就所造作的業，從能造作的阿賴耶識來說，這些業也是被此阿賴耶識所攝持的。所以說『相從入也』。六種染污之中，合此『起業』和『能見』二相，作為一種染污，正對應於此阿賴耶識。
標嘆二：首先是引述上面所說的內容。疏文引述上面所說的內容，即上面所說：『因為無明力的作用，不覺知心動』，意思是說心與無明和合，生起成就『業相』等三種細微的現象。
論：『非凡下』，下面根據不同的位次來讚歎阿賴耶識的三種境界。一、凡夫和小乘聖者不能理解的部分。疏文：『凡夫和小乘聖者不能理解的部分』，凡夫尚且不知道意識的識，更何況是這三種細微的現象呢？二乘聖者才開始覺察到事識中的粗略部分，尚且不能覺察到細微部分，反而認為這三種細微的現象就是涅槃。因為這是無明所生起的識，不是他們的境界。在五住地煩惱中，他們只能覺察到前四住地，這是由先前的見愛所增長的識。如果是根本無明，那是第五住地，不是他們所能覺察到的。
論：『謂依下』，二、菩薩能夠部分地瞭解。疏文：『十信等者』，意思是說，這些菩薩雖然位次在外凡位，但是能夠信受教法，瞭解本識是由因緣所生，沒有自性，確定沒有實體，唯是真如，才能成就正信。下面說十信位的菩薩信受真如，並且修習真如三昧，以此成就正信的修行。『因果體者』，因就是無明，果就是本識的三相，體就是真如。 『三賢等者』，不同於前面位次的信，區別於後面位次的證，所以說是『觀察』。『比觀者』，既然沒有親自證得，只是通過比較來觀察，就是相似的覺悟。論：『證法身』，就是初地菩薩開始，『究竟』就是十地菩薩。『乃至』二字包含了中間的八個位次，因為隨分隨地覺悟，所以不能完全瞭解。然而初地菩薩只是針對破除法執而言，所以說是少分了解。如果嚴格地就識的層面來說，八地菩薩才能覺察到此識的現行之相。
論：『唯佛下』，三、只有佛才能徹底瞭解。疏文：『四相俱了者』，因為覺察到前面的相，就不能覺察到後面的相；覺察到後面的相，必定能夠覺察到前面的相。所以這裡統稱為四相。所以前面說：『如果得到……』
【English Translation】 English version: 『The aspect of initial activity』 (the initial state of all actions) is the karma of general retribution and specific retribution produced by this Alaya-consciousness. These karmas are all created by this Alaya-consciousness. Now, speaking of the created karma, from the perspective of the creating Alaya-consciousness, these karmas are also embraced by this Alaya-consciousness. Therefore, it is said that 『aspects enter from each other』. Among the six defilements, combining these two aspects of 『initial activity』 and 『perception』 is considered one defilement, corresponding directly to this Alaya-consciousness.
Annotation and Praise Two: First, it cites what was said above. The commentary cites what was said above, namely: 『Because of the power of ignorance, one is not aware of the movement of the mind,』 meaning that the mind combines with ignorance to arise and accomplish the three subtle phenomena such as 『karma aspect』.
Treatise: 『Not ordinary below,』 below, according to different positions, there are three kinds of praise for the Alaya-consciousness. 1. The part that ordinary people and Hinayana saints cannot understand. Commentary: 『The part that ordinary people and Hinayana saints cannot understand,』 ordinary people do not even know the consciousness of the mind, let alone these three subtle phenomena? Sravakas and Pratyekabuddhas only begin to perceive the rough parts of the consciousness of events, and cannot perceive the subtle parts, but instead think that these three subtle phenomena are Nirvana. Because this is the consciousness arising from ignorance, it is not their realm. Among the five abodes of affliction, they can only perceive the first four abodes, which is the consciousness increased by previous views and love. If it is fundamental ignorance, that is the fifth abode, which they cannot perceive.
Treatise: 『Said to rely on below,』 2. Bodhisattvas can partially understand. Commentary: 『Ten Faiths, etc.,』 meaning that although these Bodhisattvas are in the position of outer ordinary people, they can believe in the teachings, understand that the original consciousness is produced by causes and conditions, has no self-nature, and is certain that there is no entity, only Suchness, can they achieve true faith. Below it says that the Bodhisattvas of the Ten Faiths believe in Suchness and practice Suchness Samadhi to achieve the practice of true faith. 『The cause, effect, and substance,』 the cause is ignorance, the effect is the three aspects of the original consciousness, and the substance is Suchness. 『Three Sages, etc.,』 different from the faith of the previous position, and different from the realization of the later position, so it is said to be 『observation』. 『Comparative observation,』 since they have not personally attained it, they only observe through comparison, which is similar enlightenment. Treatise: 『Realizing the Dharmakaya,』 is from the first Bhumi Bodhisattva onwards, 『ultimately』 is the tenth Bhumi Bodhisattva. 『And so on』 includes the eight positions in the middle, because they are enlightened according to their respective positions, so they cannot fully understand. However, the first Bhumi Bodhisattva is only aimed at breaking the attachment to Dharma, so it is said to be a partial understanding. Strictly speaking, in terms of consciousness, the eighth Bhumi Bodhisattva can perceive the manifest aspect of this consciousness.
Treatise: 『Only Buddha below,』 3. Only the Buddha can thoroughly understand. Commentary: 『All four aspects are understood,』 because if you perceive the previous aspect, you cannot perceive the later aspect; if you perceive the later aspect, you must be able to perceive the previous aspect. Therefore, here it is collectively called the four aspects. Therefore, it was said earlier: 『If you get...』
無念者。則知心相生住異滅。
一徴。疏緣起妙理者。真如為因無明為緣。起成諸識。斯則性起為相。是不思議微妙理趣。故云妙理。問意可知。
即凈而染。疏因即梨耶心體是其覺義。即不思議變者。緣者即根本無明是不覺義。即不思議熏者。論染心即業等諸識。以于不可熏變處而熏變故。不染而染者。不染即前自性心體非是染法。以不守自性故。隨熏成染。故下云。真如之法實無于染。但以無明而熏習故。則有染相。
常凈。疏即染等者。雖隨熏成染。其體常凈。如鏡現穢。其體不動。斯則正由不動而得隨緣。正由隨緣顯得不動。
結難測論唯佛知者。欲言其凈則九相紛然。欲言其染則一味無變。若非佛智孰能知焉。自性心難了者。以能隨緣成染故。所染難了者。以即染而常凈故。言甚深智者。即八地已上。以覺轉現少分而知。然從初地亦得少知。以證真故。故前云。若證法身得少分知。
顯不變。論常無念者。無念即覺義。既常是覺。即無不覺。無不覺故。名為不變。疏雖舉等者。如杌不作鬼繩不為蛇。東處無西等。緣起因體。即前自性凈心。是此緣起體也。故云心性。
此顯下疏二。初釋心不相應。此明無明之體。初起微細。未分王數心境之相應故。又此無明是全性之
【現代漢語翻譯】 現代漢語譯本 『無念』（Anutpada）者，則可知心相的生、住、異、滅。
一徴。疏解緣起（Pratītyasamutpāda）的微妙道理：真如（Tathātā）為因，無明（Avidyā）為緣，生起諸識（Vijñāna）。這便是性起為相，是不可思議的微妙理趣，所以說是『妙理』。問中的意思可以理解。
即凈而染。疏解『因』，即阿賴耶識（Ālaya-vijñāna）的心體，是其覺悟的意義。『即不思議變』，緣，即根本無明，是不覺悟的意義。『即不思議熏』，論中說染心，即業等諸識，因為在不可熏變之處而熏變，所以說『不染而染』。『不染』，即前面的自性心體，不是染法，因為它不守自性，隨熏習而成為染。所以下面說：『真如的法，實際上沒有染污，只是因為無明的熏習，才有了染相』。
常凈。疏解『即染等』，雖然隨著熏習而成為染，但其體性常凈，如同鏡子顯現污穢，但鏡子的本體不動。這正是因為不動才能隨緣，正是因為隨緣才能顯現不動。
總結難以測度的理論，只有佛才能知道：想要說它是清凈的，則九相紛然；想要說它是染污的，則一味沒有改變。如果不是佛的智慧，誰能知道呢？自性心難以瞭解，因為它能隨緣而成為染污；所染難以瞭解，因為它即是染污而又是常凈。所說的甚深智慧，即是八地菩薩以上，因為覺悟轉現少分而知。然而從初地菩薩也能稍微知道，因為證得了真如。所以前面說：『如果證得法身，就能得到少分的瞭解』。
顯現不變。論中說『常無念』，『無念』即是覺悟的意義。既然常是覺悟，就沒有不覺悟。沒有不覺悟，就稱為不變。疏解『雖舉等』，如同木樁不會變成鬼，繩子不會變成蛇，東邊沒有西邊等等。緣起的因體，即是前面的自性凈心，是這緣起的本體，所以說是『心性』。
此顯下疏二。首先解釋心不相應。這裡說明無明的本體，最初生起時微細，沒有區分王數、心境的相應，所以說心不相應。而且這無明是全性的
【English Translation】 English version 『Non-arising of thought』 (Anutpada) means knowing the arising, abiding, changing, and ceasing of the mind's characteristics.
A note. Explaining the subtle principle of Dependent Origination (Pratītyasamutpāda): True Thusness (Tathātā) is the cause, and Ignorance (Avidyā) is the condition, giving rise to the various consciousnesses (Vijñāna). This is the characteristic of the arising of nature, an inconceivable and subtle principle, hence it is called 『subtle principle.』 The meaning of the question is understandable.
Simultaneously pure and defiled. Explaining the 『cause,』 which is the essence of the Ālaya-consciousness (Ālaya-vijñāna), is the meaning of enlightenment. 『Inconceivable transformation』 refers to the condition, which is fundamental ignorance, the meaning of non-enlightenment. 『Inconceivable perfuming』 refers to the defiled mind in the treatise, which is the karmic consciousnesses, etc., because it perfumes and transforms in a place that cannot be perfumed and transformed, hence it is said 『not defiled yet defiled.』 『Not defiled』 refers to the aforementioned self-nature mind essence, which is not a defiled dharma, because it does not guard its own nature, and becomes defiled by perfuming. Therefore, it is said below: 『The dharma of True Thusness is actually without defilement, but because of the perfuming of ignorance, there are defiled appearances.』
Always pure. Explaining 『simultaneously defiled, etc.,』 although it becomes defiled by perfuming, its essence is always pure, like a mirror reflecting filth, but the essence of the mirror does not move. This is precisely because it does not move that it can accord with conditions, and it is precisely because it accords with conditions that it reveals non-movement.
Concluding the theory that is difficult to fathom, only the Buddha knows: If one wants to say it is pure, then the nine characteristics are in disarray; if one wants to say it is defiled, then it is uniformly without change. If it is not the wisdom of the Buddha, who can know it? The self-nature mind is difficult to understand because it can accord with conditions and become defiled; what is defiled is difficult to understand because it is both defiled and always pure. The so-called profound wisdom is that of the eighth-ground Bodhisattva and above, because they know through the partial manifestation of awakened transformation. However, even from the first-ground Bodhisattva, one can know a little, because one has realized True Thusness. Therefore, it was said earlier: 『If one realizes the Dharma-body, one can gain a partial understanding.』
Revealing immutability. The treatise says 『always without thought,』 『without thought』 is the meaning of enlightenment. Since it is always enlightenment, there is no non-enlightenment. Without non-enlightenment, it is called immutable. Explaining 『although examples are given,』 like a stump not turning into a ghost, a rope not becoming a snake, the east not having a west, and so on. The causal essence of Dependent Origination is the aforementioned self-nature pure mind, which is the essence of this Dependent Origination, hence it is called 『mind-nature.』
This reveals the second part of the commentary below. First, it explains the non-correspondence of the mind. Here, it explains the essence of ignorance, which is subtle when it first arises, without distinguishing the correspondence of the king's retinue, mind, and object, hence it is said that the mind does not correspond. Moreover, this ignorance is the entirety of the nature.
惑故加心字。又亦可此惑是與真心不相應之法。如前云。從本以來不與妄染相應故。今以不如實知故。忽然而起。說此以為根本無明也。
唯此下二釋忽然念起三。初正釋今義。是諸染法始起之本故。故約忽起以表其先也。
如纓下。二引經證成四住。前使者。即無明使也。無法起者。意顯無明。使外別無有法。為能起無明之本也。
是則下。三會彼同此二。一正會如文。
此約下。二結揀。意明無前之忽然。非有始之忽然也。言無前者。以此無明最微細故。更無有法前於此者。前即始也。由無始起之本故。故說忽然。故本疏云。以起無初。故肇公云。如鏡忽塵如空忽云。即斯義也。
標中論染心者。以上云。無明所染有其染心。今釋此相。有其六種差別不同也。
然此下疏二。初敘意逆次配者。以前說隨流生起故。從細至粗為順。次今明反流除斷故。從粗至細為逆次。前取近理為先。今取易斷為先也。由此下配第一染。以二乘三賢同斷此故。便借下將前科此。免更會同。誠為省要。二釋文。論分六段。今初二初障。疏是六下據用科名。合無此說。今此重對者。為通前類攝故。此即九相中二相。見愛等即五意中意之識。粗分別即異相也。但粗下釋此別名。外執于境與境相應。內
【現代漢語翻譯】 現代漢語譯本：因為迷惑，所以加了一個『心』字。也可以說，這種迷惑是不與真心相應的法。正如前面所說：『從本以來不與妄染相應』。現在因為不如實知，忽然生起，所以說這是根本無明。
『唯此』以下解釋忽然念起的三種含義。首先是正面解釋現在的含義。因為是各種染法開始生起的根本，所以用『忽起』來表示它的初始。
『如纓』以下，引用經文來證明四住。前面的使者，就是無明使。『無法起者』，意思是顯明無明使之外，沒有其他法可以作為生起無明的根本。
『是則』以下，將彼（前文）與此（本文）會合。首先是按照文義會合。
『此約』以下，總結並加以選擇。意思是說明沒有前因的忽然，不是有開始的忽然。說『無前者』，是因為這個無明最微細，沒有其他法先於它。『前』就是開始的意思。因為是無始生起的根本，所以說是忽然。所以本疏說：『以起無初』。所以肇公說：『如鏡忽塵，如空忽云』，就是這個意思。
標題中說的『染心』，是因為上面說：『無明所染有其染心』。現在解釋這個相，有六種差別不同。
『然此』以下是疏文的第二部分，首先敘述意圖，逆向對應。因為前面說的是隨順流轉生起，所以從細到粗是順向。現在說明反向去除斷滅，所以從粗到細是逆向。前面取接近道理的作為先，現在取容易斷滅的作為先。『由此』以下對應第一種染，因為二乘（聲聞乘和緣覺乘）和三賢（十住、十行、十回向）共同斷滅這種染。『便借』以下是將前面的科判借用到這裡，免得再次會合，確實是簡要的方法。第二部分是解釋文義。論分為六段，現在是最初的兩種障礙。疏文中『是六』以下是根據作用來科判名稱，原文沒有這種說法。現在這裡重新對應，是爲了貫通前面的類別。這裡就是九相中的兩種相。見愛等就是五意中的意之識。粗分別就是異相。只是在『粗』以下解釋這個別名。外在執著于境界，與境界相應，內在也是如此。
【English Translation】 English version: Because of delusion, the character 'heart' is added. Alternatively, this delusion can be said to be a dharma that is not in accordance with the true mind. As mentioned earlier, 'From the beginning, it has not been in accordance with false defilements.' Now, because of not knowing the truth, it suddenly arises, so this is said to be fundamental ignorance (Avidya).
The following from 'Only this' explains the three meanings of the sudden arising of thought. First, it directly explains the present meaning. Because it is the root from which all defiled dharmas begin to arise, 'suddenly arising' is used to indicate its beginning.
The following from 'Like a tassel' quotes scriptures to prove the four abodes (Catuḥsthānika). The previous messenger is the messenger of ignorance. 'Those who cannot arise' means to show that apart from the messenger of ignorance, there is no other dharma that can be the root of arising ignorance.
The following from 'Therefore' combines that (previous text) with this (present text). First, it combines according to the meaning of the text.
The following from 'This about' summarizes and selects. It means to explain that the suddenness without a prior cause is not the suddenness with a beginning. Saying 'without a prior' is because this ignorance is the most subtle, and there is no other dharma prior to it. 'Prior' means the beginning. Because it is the root of arising without beginning, it is said to be sudden. Therefore, the commentary says, 'Because arising has no beginning.' Therefore, Zhao Gong said, 'Like dust suddenly appearing on a mirror, like clouds suddenly appearing in the sky,' which is this meaning.
The 'defiled mind' mentioned in the title is because it was said above, 'The defiled mind is defiled by ignorance.' Now, explaining this characteristic, there are six different kinds of differences.
The following from 'However this' is the second part of the commentary, first narrating the intention, corresponding in reverse order. Because the previous discussion was about arising in accordance with the flow, going from subtle to coarse is forward. Now explaining the reverse removal and annihilation, going from coarse to subtle is reverse. The previous took what was close to reason as first, now taking what is easy to annihilate as first. The following from 'Therefore this' corresponds to the first defilement, because the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the three sages (Ten Abodes, Ten Practices, Ten Dedications) jointly annihilate this defilement. The following from 'Then borrow' is borrowing the previous classification to here, to avoid recombining again, which is indeed a concise method. The second part is explaining the meaning of the text. The treatise is divided into six sections, now it is the first two obstacles. The commentary 'is six' below is classifying the names according to function, the original text does not have this statement. Now corresponding here again is to connect the previous categories. Here are two of the nine aspects. Seeing love and so on is the consciousness of intention in the five intentions. Coarse discrimination is the different aspect. Only below 'coarse' explains this other name. Externally clinging to the realm, corresponding to the realm, and internally as well.
起見愛計我我所故。污其下釋此通名。凈行即真如根本智也。此智有二。一人空智。二法空智。此智不起者。由染心有力。為能障故。故名為污。若漸修此觀。觀成智起即翻染心。故名為治。斯則敵體相違。故成治義。然此以對始覺名染義也。若據論意。則約對本覺之凈。以明其染故。前文云。是心自性清凈而有無明。為無明所染。有其染心也。問障染何別。答體雖無別。名義有殊。障則對治覺立。如下文云。能障真如根本智故。染則對本覺立。如前引文。是心自性清凈等。
論依二乘下。二治。疏無學等者。此是見等四住煩惱。辟支羅漢悉能離故。
疏十解下二。初約三賢以明行位二。初正顯行位。據此則三賢菩薩同受此名。以皆不退失故。
故地下二引論證成。無著論即金剛論。彼論三地。謂信行地凈心地究竟地。
疏此菩薩下。二對二乘。以顯斷惑。又二。初核劣以明粗惑二。初表異凡小。得人空者。以此菩薩得此觀故。能伏現行不同凡夫。然于種子不盡除滅。不同二乘。言隨眠者。種子異名。謂隨逐有情眠伏藏識。今此論中約現行說。名為遠離。非約種子。攝論下引證。上心則現行也。二意者。留此惑種潤于故業。受分段身。修習種智斷所知障。即自利也。兼俯就群品攝化利益。即
【現代漢語翻譯】 現代漢語譯本：因為執著于愛，就產生了對『我』和『我的』的計較，因此污染了真如根本智，所以用『污』來概括說明這種情況。通過修行來凈化，就是迴歸真如根本智。這種智慧有兩種：一是人空智，二是法空智。這種智慧無法生起，是因為染污的心有力量，能夠成為障礙。所以稱為『污』。如果逐漸修習這種觀想，觀想成就，智慧生起，就能翻轉染污的心，所以稱為『治』。這就像敵對的雙方互相違背，所以成就了『治』的意義。然而，這裡是以針對始覺（最初的覺悟）來說明染污的意義。如果根據《論》的意義，則是針對本覺（本來的覺悟）的清凈，來說明染污。前面的經文說：『是心自性清凈，卻因為無明而受到無明的染污，所以有了染污的心。』問：障礙和染污有什麼區別？答：本體上雖然沒有區別，但名稱和意義有所不同。障礙是針對治覺而設立的，如下文所說：『能夠障礙真如根本智。』染污則是針對本覺而設立的，如前面引用的經文：『是心自性清凈』等等。 《論》依據二乘（聲聞乘和緣覺乘）以下，是第二種『治』。疏解中『無學』等，指的是見惑等四住煩惱。辟支佛（Pratyekabuddha，緣覺）和阿羅漢（Arhat，聲聞乘的最高果位）都能夠斷除這些煩惱。 疏解中『十解』以下，是第二部分。首先從三賢位（十住、十行、十回向）來闡明修行位次。首先是正式顯明修行位次。根據這裡所說，三賢位的菩薩都同樣接受這個名稱，因為他們都不會退失。 『故地』以下，是第二部分，引用《論》來證明成就。無著論就是《金剛論》。該論中提到三地：信行地、凈心地、究竟地。 疏解中『此菩薩』以下，是第二部分，針對二乘（聲聞乘和緣覺乘）來顯示斷除迷惑。又分為兩部分。首先是覈實低劣，以闡明粗重的迷惑。首先是表明與凡夫和小乘的不同。『得人空者』，因為這位菩薩證得了人空觀，所以能夠降伏現行，不同於凡夫。然而，對於種子（隨眠）並沒有完全斷除，不同於二乘。『隨眠』是種子的另一種稱呼，指的是隨逐有情，眠伏在藏識中。現在這部論中是就現行來說的，稱為『遠離』，不是就種子來說的。《攝論》以下是引用經文來證明。『上心』指的是現行。『二意者』，保留這些惑的種子，用來滋潤過去的業力，接受分段生死的身軀，修習種智，斷除所知障，這是自利。同時，也俯就大眾，攝受教化，利益眾生，這是利他。
【English Translation】 English version: Because of attachment to love, the calculation of 'I' and 'mine' arises, thus defiling the True Suchness Fundamental Wisdom, hence 'defilement' is used to summarize this situation. Purification through practice is returning to the True Suchness Fundamental Wisdom. This wisdom has two aspects: first, the wisdom of emptiness of self; second, the wisdom of emptiness of phenomena. This wisdom cannot arise because the defiled mind has power and can become an obstacle. Therefore, it is called 'defilement'. If one gradually cultivates this contemplation, and when the contemplation is accomplished and wisdom arises, it can reverse the defiled mind, so it is called 'cure'. This is like opposing sides contradicting each other, thus achieving the meaning of 'cure'. However, this is to explain the meaning of defilement in relation to initial enlightenment (the first awakening). According to the meaning of the Treatise, it is to explain defilement in relation to the purity of original enlightenment (the original awakening). The previous scripture said: 'This mind is inherently pure, but it is defiled by ignorance, so there is a defiled mind.' Question: What is the difference between obstacle and defilement? Answer: Although there is no difference in essence, the names and meanings are different. Obstacle is established in relation to the cure of awakening, as stated in the following text: 'It can obstruct the True Suchness Fundamental Wisdom.' Defilement is established in relation to original enlightenment, as in the previously quoted scripture: 'This mind is inherently pure,' etc. The Treatise, based on the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) below, is the second type of 'cure'. The commentary 'No-learning' etc., refers to the four abodes of affliction such as the afflictions of views. Pratyekabuddhas (Solitary Buddhas) and Arhats (worthy ones, the highest attainment of the Śrāvakayāna) are able to eliminate these afflictions. The commentary 'Ten Understandings' below, is the second part. First, the stages of practice are explained from the Three Worthies (Ten Dwellings, Ten Practices, Ten Dedications). First, the stages of practice are formally revealed. According to what is said here, the Bodhisattvas of the Three Worthies equally accept this name, because they will not regress. The 'Therefore' below, is the second part, citing the Treatise to prove the accomplishment. The Asaṅga's Treatise is the Vajra Treatise. That Treatise mentions three grounds: the Ground of Faith Practice, the Ground of Pure Mind, and the Ground of Ultimate Attainment. The commentary 'This Bodhisattva' below, is the second part, targeting the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to show the elimination of delusion. It is further divided into two parts. First, verifying inferiority to clarify gross delusions. First, it shows the difference from ordinary people and the Small Vehicle. 'Those who attain emptiness of self', because this Bodhisattva has attained the contemplation of emptiness of self, they are able to subdue manifest actions, unlike ordinary people. However, the seeds (latent tendencies) are not completely eliminated, unlike the Two Vehicles. 'Latent tendencies' is another name for seeds, referring to those that follow sentient beings, lying dormant in the store consciousness. Now, this Treatise speaks of manifest actions, calling it 'separation', not in terms of seeds. The Compendium of Treatises below cites scriptures to prove it. 'Upper mind' refers to manifest actions. 'Two intentions', retaining these seeds of delusion to nourish past karma, receiving the body of segmented life and death, cultivating the wisdom of seeds, and eliminating the obstacles to knowledge, this is self-benefit. At the same time, it also condescends to the masses, embracing and transforming, benefiting sentient beings, this is benefiting others.
利他也。若不留惑種。即同二乘獨出三界。二利俱失也。故圓覺云。菩薩示現世間非愛為本。但以慈悲令彼舍愛。假諸貪慾而入生死。問菩薩既留惑種。後起現行受分段身。與凡夫何異。答前引圓覺足辨其異。雖留惑種受分段身。以有智故終不起過。假此分段為所依故。廣修種智及行大悲。終不令此起于新業。如禁蛇法。雖不令死。亦不噬人故。攝論云。煩惱伏不起。如毒咒所害。留惑(煩惱)至惑盡(所知)證佛一切智。
疏此約下。二揀定權實。初地下約頓悟說。謂此菩薩在地前時。以二空觀雙伏二障。分別至見道位。種現俱斷。從此位去。若智增者便伏煩惱。現行至佛方斷。若悲增者故意令生。極至八地。現行方伏留隨眠惑。以助願力化利眾生。今此論中約生起時。一向豎說。及至斷時從粗至細。故在地前。已除我執俱生分別。至登地時。唯斷法執分別。二地已去只斷法執俱生。更無煩惱。不同彼教橫說二障種子在第八中。良以權實教異。與此相望。校一僧祇。學者要知。須明彼教。然智解可以旁通。起行須依了義。冀諸學者審而詳之。言如餘論者。即瑜伽唯識等廣明。
今此下。二超勝以除細執三。初正明。以是實教菩薩。從初正信。便達真如本有無明本空。隨順無念。於此地前能修法空真如三
【現代漢語翻譯】 現代漢語譯本： 利他。如果不留下惑的種子（煩惱的潛在力量），那就等同於二乘（聲聞和緣覺）獨自超出三界，自利利他兩方面都失去了。所以《圓覺經》說：『菩薩示現在世間，並非以愛慾為根本，而是以慈悲心令眾生捨棄愛慾，假借各種貪慾而進入生死輪迴。』問：菩薩既然留下惑的種子，後來生起現行，承受分段生死之身，與凡夫有什麼區別？答：前面引用的《圓覺經》足以辨明其中的區別。雖然留下惑的種子，承受分段生死之身，但因為有智慧，最終不會產生過失。假借這分段生死之身為所依，廣泛修習種智和行持大悲，始終不讓這些惑的種子生起新的業。如同禁止蛇的方法，雖然不讓蛇死去，但也不會讓它咬人。』《攝大乘論》說：『煩惱被伏住不起作用，就像被毒咒所害一樣。』留下惑（煩惱）直到惑盡（所知障），證得佛的一切智。
疏文中『此約下』，第二部分是揀擇確定權教和實教。首先，『地下約頓悟說』，是指此菩薩在登地之前，以二空觀（人空觀和法空觀）同時伏住二障（煩惱障和所知障），從分別到見道位，惑的種子和現行都被斷除。從這個位次開始，如果智慧增長，就伏住煩惱，現行直到成佛才斷除；如果悲心增長，就故意讓惑的現行生起，最極端的情況到八地菩薩，現行才被伏住，留下隨眠惑，以幫助願力化度利益眾生。現在此論中，是從生起的時候，一向豎直地說，以及到斷除的時候，是從粗到細。所以在登地之前，就已經除掉了我執的俱生分別和分別。到登地的時候，只斷除法執的分別。二地之後只斷除法執的俱生，更沒有煩惱了。這不同於彼教橫向地說二障的種子在第八識中。實在是權教和實教不同，與此相比，要校量一個僧祇劫的時間。學習的人要知道，必須明白彼教，然而智慧理解可以旁通，起行必須依了義。希望各位學習的人仔細審察。
『言如餘論者』，就是指《瑜伽師地論》、《唯識論》等廣泛闡明的。
『今此下』，第二部分是超勝以去除細微的執著，分為三部分。首先是正明，因為這是實教菩薩，從最初的正信開始，就通達真如本有，無明本空，隨順無念，於此登地之前，能夠修習法空真如三昧。
【English Translation】 English version: Benefiting others. If one does not retain the seeds of delusion (the latent power of afflictions), then it is the same as the Two Vehicles (Śrāvakas and Pratyekabuddhas) exclusively transcending the Three Realms, losing both self-benefit and benefiting others. Therefore, the Śūraṅgama Sūtra says: 'Bodhisattvas manifest in the world, not based on love, but using compassion to cause beings to abandon love, borrowing various desires to enter the cycle of birth and death.' Question: Since Bodhisattvas retain the seeds of delusion, later arising into manifest actions and receiving the body of sectional transmigration, what is the difference between them and ordinary beings? Answer: The previously cited Śūraṅgama Sūtra is sufficient to distinguish the difference. Although they retain the seeds of delusion and receive the body of sectional transmigration, because they have wisdom, they ultimately do not generate faults. Borrowing this body of sectional transmigration as a basis, they extensively cultivate the wisdom of all seeds and practice great compassion, ultimately not allowing these seeds to generate new karma. It is like the method of restraining snakes; although they are not killed, they also do not bite people.' The Saṃgraha Sūtra says: 'Afflictions are subdued and do not arise, like being harmed by a poisonous mantra.' Retaining delusion (afflictions) until the exhaustion of delusion (the obscuration of knowledge), one attains the omniscient wisdom of the Buddha.
In the commentary, 'Below, concerning this,' the second part is to discern and determine the provisional and the real teachings. First, 'Below, concerning sudden enlightenment,' refers to this Bodhisattva before reaching the ground (Bhumi), simultaneously subduing the two obscurations (afflictive obscuration and the obscuration of knowledge) with the two emptinesses (emptiness of self and emptiness of phenomena). From discrimination to the stage of seeing the Way, the seeds and manifest actions of delusion are both severed. From this stage onward, if wisdom increases, then afflictions are subdued, and manifest actions are severed until Buddhahood; if compassion increases, then the Bodhisattva intentionally allows the manifest actions of delusion to arise, to the extreme of the Eighth Ground, where manifest actions are subdued, retaining latent afflictions to help the power of vows to transform and benefit sentient beings. Now, in this treatise, it is spoken of vertically from the time of arising, and when severing, it is from coarse to fine. Therefore, before reaching the ground, the innate and discriminating aspects of ego-grasping have already been removed. Upon reaching the ground, only the discriminating aspect of dharma-grasping is severed. From the Second Ground onward, only the innate aspect of dharma-grasping is severed, and there are no more afflictions. This is different from the other teachings that horizontally say that the seeds of the two obscurations are in the Eighth Consciousness. Truly, the provisional and real teachings are different; compared to this, it requires measuring a kalpa. Those who study must know and understand the other teachings, but intellectual understanding can be all-encompassing, and practice must rely on the definitive meaning. I hope that all who study will examine it carefully.
'Speaking of other treatises,' refers to the Yogācārabhūmi-śāstra, Vijñāptimātratāsiddhi and other widely explained texts.
'Now, below,' the second part is to surpass and remove subtle attachments, divided into three parts. First is the direct explanation, because this is a Bodhisattva of the real teaching, from the initial correct faith, one penetrates that Suchness is inherently existent, ignorance is inherently empty, following non-mentation, and before reaching this ground, one can cultivate the Samadhi of emptiness of phenomena and Suchness.
昧。自然令彼法執不生。伏于無明與真相應。故云分斷。但伏故名斷也。
故此論下。二引證。不了一法界義即無明也。下說發直等三心。修無住等四方便及施等六度。皆是此也。
今但下三結意。以是約執取人。非約人明執。故不論也。
二中一障。疏但執下即是法執相續。生起不斷故。前云相續。今云不斷。其義一也。
論依信下二治。疏十解等者。謂從三賢位中觀察尋伺分斷此染。直到初地方能全離。修唯識觀。即資糧位中。習行順解脫分。尋伺方便即加行位中。習行順抉擇分。初地即見道位。無漏智火燒煩惱薪。通達佛法名歡喜地。三無性者。謂遍計相無性。依他無自然性。圓成無前遍計我法之性。故唯識云。初即相無性次無自然性。後由遠離前所執我法性。遍滿真如者。即遍行真如。所言遍者。唯識云。謂此真如二空所顯。無有一法而不在故。所言證者。以無分別智契無差別理。能所兩亡也。故唯識頌云。若時于所緣智。都無所得。爾時住唯識。離二取相故。法執等者。由修習唯識觀故。至此成就無漏智。相分得現行。由是此執分別永得除滅。
三中障。疏以能下釋名。可知。法執修惑者。所知障中俱生之分。以修道所斷故名修惑。
治中疏七地等者。以此地已還法
【現代漢語翻譯】 昧（mèi）：如果能夠自然地讓那些對法的執著不產生，使其伏藏於無明之中，與真如相應，所以說是『分斷』。但因為只是伏藏，所以稱為『斷』。
因此，此論的下文，第二部分引用證據。『不了一法界義』就是無明。下文所說的發直心等三種心，修無住等四種方便，以及佈施等六度，都是指這個。
現在，下文第三部分總結要點。因為這是針對執取之人而說的，而不是通過人來闡明執著，所以不作討論。
第二部分中，第一是障礙。疏文中『但執下』，就是指法執相續，生起不斷。前面說『相續』，現在說『不斷』，意思是一樣的。
論中『依信下』，第二是治療。疏文中『十解等者』，是指從三賢位（sān xián wèi）中觀察尋伺，分斷這種染污，直到初地（chū dì）才能完全脫離。修習唯識觀（wéi shí guān），就是在資糧位（zī liáng wèi）中，習行順解脫分（shùn jiě tuō fēn）。尋伺方便，就是在加行位（jiā xíng wèi）中，習行順抉擇分（shùn jué zé fēn）。初地就是見道位（jiàn dào wèi），無漏智火燒煩惱薪，通達佛法，名為歡喜地（huān xǐ dì）。三無性（sān wú xìng）是指遍計所執相無自性（biàn jì suǒ zhí xiàng wú zì xìng），依他起性無自然性（yī tā qǐ xìng wú zì rán xìng），圓成實性無前遍計我法之性（yuán chéng shí xìng wú qián biàn jì wǒ fǎ zhī xìng）。所以《唯識論》說：『初即相無性，次無自然性，後由遠離前所執我法性。』遍滿真如（biàn mǎn zhēn rú），就是遍行真如（biàn xíng zhēn rú）。所說的『遍』，唯識論說：『謂此真如二空所顯，無有一法而不在故。』所說的『證』，是以無分別智（wú fēn bié zhì）契合無差別理（wú chā bié lǐ），能所兩亡。所以《唯識頌》說：『若時于所緣智，都無所得，爾時住唯識，離二取相故。』法執等，由於修習唯識觀的緣故，到此成就無漏智（wú lòu zhì），相分得現行，因此這種分別執著永遠得以除滅。
第三部分中，是障礙。疏文中『以能下釋名』，可以理解。法執修惑（fǎ zhí xiū huò），是所知障（suǒ zhī zhàng）中俱生之分，因為是修道所斷，所以名為修惑。
治療部分，疏文中『七地等者』，因為此地已經還法
【English Translation】 Mèi (darkness, ignorance): If one can naturally prevent the arising of attachments to the Dharma, causing them to be subdued within ignorance and corresponding with Suchness, it is therefore called 'partial severance'. However, because it is only subdued, it is called 'severance'.
Therefore, in the following part of this treatise, the second section cites evidence. 'Not understanding the meaning of the one Dharma realm' is ignorance. The three minds mentioned below, such as generating a straightforward mind, the four skillful means such as cultivating non-abiding, and the six perfections such as giving, all refer to this.
Now, the third section below concludes the meaning. Because this is spoken in relation to those who grasp, not to clarify grasping through people, it is not discussed.
In the second part, the first is the obstacle. The commentary 'But grasping below' refers to the continuous arising of Dharma attachment, without ceasing. Earlier it was said 'continuous', now it is said 'unceasing', the meaning is the same.
In the treatise, 'Relying on faith below', the second is the cure. The commentary 'Ten understandings etc.' refers to observing and investigating from the Three Worthies positions (sān xián wèi), partially severing this defilement, until the initial ground (chū dì) where one can completely detach. Cultivating the Consciousness-Only view (wéi shí guān) is, in the Provisioning Stage (zī liáng wèi), practicing in accordance with the Part of Liberation (shùn jiě tuō fēn). Investigating and contemplating skillful means is, in the Application Stage (jiā xíng wèi), practicing in accordance with the Part of Determination (shùn jué zé fēn). The initial ground is the Seeing the Path Stage (jiàn dào wèi), the fire of non-outflow wisdom burns the fuel of afflictions, understanding the Buddha Dharma, named the Ground of Joy (huān xǐ dì). The Three No-natures (sān wú xìng) refer to the non-nature of the imagined nature (biàn jì suǒ zhí xiàng wú zì xìng), the dependent nature having no natural nature (yī tā qǐ xìng wú zì rán xìng), and the perfected nature having no nature of the previously imagined self and Dharma (yuán chéng shí xìng wú qián biàn jì wǒ fǎ zhī xìng). Therefore, the Consciousness-Only Treatise says: 'Initially, there is no nature of characteristics, next there is no natural nature, later, by distancing from the previously grasped nature of self and Dharma.' Pervading Suchness (biàn mǎn zhēn rú) is pervasive Suchness (biàn xíng zhēn rú). The 'pervading' that is spoken of, the Consciousness-Only Treatise says: 'Meaning this Suchness is revealed by the two emptinesses, there is not a single Dharma that is not within it.' The 'realization' that is spoken of is using non-discriminating wisdom (wú fēn bié zhì) to accord with the principle of non-difference (wú chā bié lǐ), with both subject and object extinguished. Therefore, the Consciousness-Only Verse says: 'If, at the time, regarding the object of cognition, nothing is obtained, at that time, abide in Consciousness-Only, separated from the appearance of the two graspings.' Dharma attachment etc., due to cultivating the Consciousness-Only view, upon reaching this, one accomplishes non-outflow wisdom (wú lòu zhì), the appearance of the characteristic division manifests, therefore this discriminating attachment is forever eliminated.
In the third part, it is the obstacle. The commentary 'Using the ability below to explain the name' is understandable. Dharma attachment afflictions of cultivation (fǎ zhí xiū huò) are the co-arisen division within the knowledge obscurations (suǒ zhī zhàng), because they are severed by the path of cultivation, they are called afflictions of cultivation.
In the part about the cure, the commentary 'Seventh Ground etc.', because this ground has already returned the Dharma
空觀。有間斷有相有功用。遂于染凈境界。未免分別。然從二地已來。分分除斷。故云漸也。八地下釋得離此染所以。以若殘此染。則不登七地。豈況至八。故至七地門中都盡此染也。以二地下釋二地名。謂攝律儀善法眾生三聚具足。以遠離微細破戒垢故。名離垢地。準華嚴說。十地如次修十波羅蜜。此即正當戒波羅蜜。餘地非不持戒。以約增勝說故。以七下釋七地名。斯則八地名無相。七地名方便。謂與無相地作方便故。斯則無相之方便也。以八地下轉釋可知。
四中障。疏根本下則無明動心成業轉現相。現相即境界也。此義前已頻說故。疏但舉初后。
治中。疏以八地等者。以色自心生故。心能變色故。由是能毛容剎海。芥納須彌。色心不相妨。自他無分隔也。本業經云。所謂無相大慧方便大用。無有色習無明亦盡。百萬劫事無量佛土事。以一念心一時行。現如佛形。現一切眾生形。以一念心中一時行已無功用故。三世間自在者。謂此菩薩觀此三種粗細之色。無不通達。無分別智任運相續。相用煩惱不能動故。以色下舉下位以反釋。意云。七地已前現識不亡。既色不自在。今得自在者。蓋現識亡也。然於七地觀斷至八地。盡前後皆然。學者應知。
五中治。疏善知下於他心得自在。十種稠林者
【現代漢語翻譯】 現代漢語譯本：空觀（Śūnyatā-darśana）。有間斷，有相狀，有功用。因此對於染凈的境界，未免產生分別。然而從二地（Vimala-bhūmi）開始，逐漸地除斷，所以說是『漸』。八地（Acala-bhūmi）下的解釋說明了如何才能脫離這種染污。如果還殘留這種染污，就不能登上七地（Dūraṅgama-bhūmi），更何況是八地。所以到了七地，這種染污就完全斷盡了。二地下的解釋說明了二地的名稱，指的是攝律儀戒、善法戒、饒益有情戒這三種戒聚都具足。因為遠離了微細的破戒垢染，所以稱為離垢地。按照《華嚴經》的說法，十地（Daśa-bhūmi）依次修習十波羅蜜（paramita），這裡正對應的是戒波羅蜜。其餘的各地的菩薩並非不持戒，只是從增勝的角度來說的。七地下的解釋說明了七地的名稱。這樣看來，八地名為無相，七地名為方便，意思是為無相地提供方便。這樣看來，七地就是無相的方便。八地下的進一步解釋可以理解。 四中障。疏根本下則無明動心成業轉現相。現相即境界也。此義前已頻說故。疏但舉初后。 治中。疏以八地等者。以色自心生故。心能變色故。由是能毛容剎海。芥納須彌。色心不相妨。自他無分隔也。《本業經》云：『所謂無相大慧方便大用。無有色習無明亦盡。百萬劫事無量佛土事。以一念心一時行。現如佛形。現一切眾生形。以一念心中一時行已無功用故。』三世間自在者，謂此菩薩觀此三種粗細之色，無不通達，無分別智任運相續，相用煩惱不能動故。以色下舉下位以反釋。意云：七地已前現識不亡，既色不自在，今得自在者，蓋現識亡也。然於七地觀斷至八地，盡前後皆然，學者應知。 五中治。疏善知下於他心得自在。十種稠林者
【English Translation】 English version: Śūnyatā-darśana (Emptiness-view). It is intermittent, has characteristics, and has functions. Therefore, regarding the realms of defilement and purity, it is inevitable to have discriminations. However, starting from the Second Bhūmi (Vimala-bhūmi), it is gradually eliminated, hence the term 'gradual'. The explanation below the Eighth Bhūmi (Acala-bhūmi) clarifies how to escape this defilement. If this defilement remains, one cannot ascend to the Seventh Bhūmi (Dūraṅgama-bhūmi), let alone the Eighth Bhūmi. Therefore, by the time one reaches the Seventh Bhūmi, this defilement is completely eradicated. The explanation below the Second Bhūmi clarifies the name of the Second Bhūmi, referring to the complete possession of the three aggregates of precepts: Saṃvara-śīla (precepts of restraint), Kuśala-dharma-śīla (precepts of wholesome qualities), and Sattvārtha-kriyā-śīla (precepts of benefiting sentient beings). Because it is far from the subtle defilements of breaking precepts, it is called the Vimala-bhūmi (Immaculate Ground). According to the Avataṃsaka Sūtra, the Ten Bhūmis (Daśa-bhūmi) successively cultivate the Ten Pāramitās (paramita), and here it corresponds precisely to the Śīla-pāramitā (Perfection of Morality). It is not that the Bodhisattvas of the other Bhūmis do not uphold precepts, but it is spoken from the perspective of increasing excellence. The explanation below the Seventh Bhūmi clarifies the name of the Seventh Bhūmi. In this way, the Eighth Bhūmi is named Asaṃjñā (Non-conceptual), and the Seventh Bhūmi is named Upāya (Skillful Means), meaning it provides skillful means for the Asaṃjñā-bhūmi. In this way, the Seventh Bhūmi is the skillful means of the Non-conceptual. The further explanation below the Eighth Bhūmi can be understood. The obstruction in the fourth. The commentary states that fundamentally, ignorance moves the mind, forming karma, which transforms into manifested appearances. Manifested appearances are the realms. This meaning has been frequently explained before, so the commentary only mentions the beginning and the end. In the treatment. The commentary states that because the Eighth Bhūmi and so on, because form arises from one's own mind, and the mind can transform form, therefore, a pore can contain Buddha-lands as numerous as the sands of the Ganges, and a mustard seed can contain Mount Sumeru. Form and mind do not obstruct each other, and there is no separation between self and others. The Brahma Net Sutra says: 'So-called non-conceptual great wisdom, skillful means, and great function. There are no habits of form, and ignorance is also exhausted. The affairs of millions of kalpas, the affairs of immeasurable Buddha-lands, are performed simultaneously with one thought. Manifesting the form of a Buddha, manifesting the forms of all sentient beings. Because it is performed simultaneously with one thought, there is no effort.' Being at ease in the three realms means that this Bodhisattva observes these three types of coarse and subtle forms, and is thoroughly understanding, with non-discriminating wisdom continuously arising, and form, function, and afflictions cannot move him. Using the lower position to explain the opposite, it means that before the Seventh Bhūmi, the manifested consciousness does not perish, so one is not at ease with form. Now, being at ease with form means that the manifested consciousness has perished. However, the observation and cutting off in the Seventh Bhūmi continues until the Eighth Bhūmi, both before and after. Scholars should know this. The treatment in the fifth. The commentary states that knowing well, one is at ease with the minds of others. The ten dense forests are...
。華嚴云。此菩薩以如實智慧知眾生。一心稠林。二煩惱。三業。四根。五解。六性。七樂愿。八隨眠。九受生習氣相續。十三聚差別。一一皆云稠林者。此等諸法稠密如林。故以喻之。凈名云。善知眾生往來所趣及心所行。此嘆九地菩薩。本業經云。一切功德行皆成就。心習已滅無明亦除也。又以下明於自心得自在。四十無礙智者。準華嚴說。有十種四無礙智。四者。一法。二義。三詞。四樂說。十者。世親判為十相。一自相。二同相。三行相。四說相。五智相。六無我相。七業相。八因相。九果相。十住持相。一一具四故。成四十。廣如彼說。有礙下結所離之染也。起即不自在故。如前經中心習已滅也。
六中治。論菩薩盡地者。即菩薩究竟地也。如前云。乃至菩薩究竟地。有本多雲地盡義。亦有在。不如地字在下義順。以前後皆結云地故。此即第十地。如來即妙覺。斯則從九地。觀斷佛地方盡。無垢地即如來地。與十地終心竟無有異。然本業經中。自等覺為無垢地。此即別開。今此所明等妙二覺。合為一位也。
辨無明等者。如上六染。但是無明所起之法。今已分配因果諸位。明斷竟。然上云不達一法界故。名為無明。未知此使依何位人。能遠離耶。故今辨之。疏粗者。枝末無明。從初地漸離至七
【現代漢語翻譯】 現代漢語譯本： 《華嚴經》說：『這位菩薩以如實的智慧瞭解眾生。一心稠林（指眾生的心像茂密的森林一樣複雜），二煩惱（各種煩惱），三業（身、口、意所造作的行為），四根（指眾生的根器），五解（對佛法的理解），六性（眾生的本性），七樂愿（眾生的喜好和願望），八隨眠（潛在的煩惱），九受生習氣相續（眾生輪迴的習氣相續），十三聚差別（眾生在不同聚類中的差別）。』每一個都說『稠林』，是因為這些法稠密如森林，所以用這個來比喻。《維摩詰經》說：『善於瞭解眾生往來的去處以及心中的行為。』這是讚歎九地菩薩。本業經說：『一切功德行都成就，心習已經滅除，無明也已經除掉。』又在下面說明于自己的心得自在。四十無礙智，根據《華嚴經》的說法，有十種四無礙智。四無礙智是：一法（對佛法的理解），二義（對佛法意義的理解），三詞（運用語言表達佛法），四樂說（樂於說法）。世親菩薩判為十相：一自相（事物的自身性質），二同相（事物之間的共同性質），三行相（事物執行變化的規律），四說相（事物可以通過語言表達的性質），五智相（事物所包含的智慧），六無我相（事物沒有永恒不變的自我），七業相（事物所產生的業力），八因相（事物產生的因），九果相（事物產生的結果），十住持相（事物保持存在的方式）。每一個都具備四無礙智，所以成就四十無礙智。詳細的解釋可以參考相關經典。『有礙下結所離之染也』，意思是說，因為還有障礙，所以還沒有完全脫離染污。『起即不自在故』，意思是說，如果還有所行動，就說明還沒有完全自在。如前面的經文所說，『中心習已滅也』，意思是說，心中的習氣已經滅除了。 六中治。論菩薩盡地者。即菩薩究竟地也。如前云。乃至菩薩究竟地。有本多雲地盡義。亦有在。不如地字在下義順。以前後皆結云地故。此即第十地。如來即妙覺。斯則從九地。觀斷佛地方盡。無垢地即如來地。與十地終心竟無有異。然本業經中。自等覺為無垢地。此即別開。今此所明等妙二覺。合為一位也。 辨無明等者。如上六染。但是無明所起之法。今已分配因果諸位。明斷竟。然上云不達一法界故。名為無明。未知此使依何位人。能遠離耶。故今辨之。疏粗者。枝末無明。從初地漸離至七
【English Translation】 English version: The Avatamsaka Sutra says: 'This Bodhisattva knows sentient beings with true wisdom: 1. The dense forest of the mind (referring to the complexity of sentient beings' minds, like a dense forest), 2. Afflictions (various afflictions), 3. Karma (actions created by body, speech, and mind), 4. Faculties (the capacities of sentient beings), 5. Understanding (understanding of the Dharma), 6. Nature (the inherent nature of sentient beings), 7. Joys and wishes (the likes and desires of sentient beings), 8. Latent tendencies (potential afflictions), 9. The continuous succession of habits from rebirth (the continuous succession of habits in the cycle of rebirth), 10. The thirteen categories of differences (the differences among sentient beings in different categories).' Each one is called 'dense forest' because these dharmas are as dense as a forest, so it is used as a metaphor. The Vimalakirti Sutra says: 'Skillfully knowing where sentient beings come from and go to, and the actions in their minds.' This praises the Bodhisattvas of the ninth ground. The Fundamental Karma Sutra says: 'All meritorious deeds are accomplished, the habits of the mind have been extinguished, and ignorance has also been removed.' It further explains below that one's own mind is free and at ease. The forty unobstructed wisdoms, according to the Avatamsaka Sutra, are ten kinds of four unobstructed wisdoms. The four unobstructed wisdoms are: 1. Dharma (understanding of the Dharma), 2. Meaning (understanding of the meaning of the Dharma), 3. Words (using language to express the Dharma), 4. Eloquence (being happy to expound the Dharma). Vasubandhu Bodhisattva judges them as ten aspects: 1. Self-nature (the inherent nature of things), 2. Common nature (the common nature between things), 3. Characteristics of action (the laws of change in the operation of things), 4. Characteristics of expression (the nature of things that can be expressed through language), 5. Characteristics of wisdom (the wisdom contained in things), 6. Characteristics of no-self (things have no permanent self), 7. Characteristics of karma (the karmic force produced by things), 8. Characteristics of cause (the cause of things), 9. Characteristics of effect (the result of things), 10. Characteristics of sustenance (the way things maintain existence). Each one possesses the four unobstructed wisdoms, thus accomplishing the forty unobstructed wisdoms. Detailed explanations can be found in relevant scriptures. 'Having obstacles binds the defilements that are to be abandoned,' meaning that because there are still obstacles, one has not completely escaped defilement. 'Arising is not freedom,' meaning that if there is still action, it indicates that one is not completely free. As the previous sutra says, 'The habits of the center of the mind have been extinguished,' meaning that the habits in the mind have been extinguished. Among the six, there is treatment. Discussing the Bodhisattva's ultimate ground refers to the Bodhisattva's ultimate stage. As mentioned earlier, 'even to the Bodhisattva's ultimate ground.' Some versions say 'the meaning of the exhaustion of the ground' also exists. It is not as appropriate as placing the word 'ground' below, as it aligns with the meaning. Because both before and after conclude with the word 'ground.' This is the tenth ground. The Tathagata is the Wonderful Enlightenment. Thus, from the ninth ground, observing and severing the Buddha's ground is the end. The Immaculate Ground is the Tathagata's ground, and there is no difference from the final mind of the tenth ground. However, in the Fundamental Karma Sutra, Self-Enlightenment is considered the Immaculate Ground. This is a separate opening. Now, the two enlightenments, Equal and Wonderful, are combined into one position. Distinguishing ignorance and so on. The above six defilements are all dharmas arising from ignorance. Now, the causes and effects have been assigned to various positions, and the severance has been clarified. However, it was mentioned above that 'not understanding the one Dharma Realm is called ignorance.' It is not known which position a person must rely on to be able to distance themselves from this affliction. Therefore, it is now distinguished. The coarse ones are the branch-end ignorance, gradually separating from the first ground to the seventh.
地方盡。細者。根本無明。此即下上說自性清凈心。為無明所染有其染心。當知無明是染心之所依。染心是無明之所起也。上云者。即智凈相。然此六染之中各有二分。一分屬於無明。一分屬於染心。以皆有和合及相續義故。但約與前和合迷執不改。即是無明。約展轉起后相續不斷。即是染心。由是地前便有斷無明義也。今言初地方離者。以約破法執位明斷義。不乖諸說。故標此位也。今無明下明生起時。義說前後。以論因緣和合義故。若除斷時則無前後。以能依所依不相離故。
釋相應等者。以上六染中有相應不相應言。此義未顯。今則顯之。論二。初標也。疏皆粗心者。以是前六緣總別相。行相粗顯故。依境下既依境生。則與境為相應也。
論謂心下二。初約法辨異。疏心謂下約王數釋。心王即前六識心王。心所即遍行等六位心所。然六識中心所多少不同。今此論中總名念法。亦可此文舉一蔽諸故言念法。即別境之一也。迦栴下引證。即通指心所俱名心所念法。然論王數相應。總有五義。一同所依根。二同緣一境。三同一行相。謂同作青等解。四同一心事。王所各一體故。五同一時。王所同一剎那故。由是故得相應。又心下約心境釋可知。所依等者。識依此境所引生故。又是彼識所分別故。以有此染
【現代漢語翻譯】 現代漢語譯本： 『地方盡』，指的是最細微的根本無明（avidyā，對事物真實本性的無知）。這裡實際上是在講述自性清凈心（svabhāva-viśuddha-citta，本性清凈的心）被無明所染，從而產生了染心（kliṣṭa-citta，被染污的心）。應當明白，無明是染心所依賴的基礎，而染心是無明所產生的。前面所說的『上』，指的是智凈相（jñāna-viśuddhi-ākāra，智慧清凈的相）。然而，這六種染污中的每一種都包含兩個部分：一部分屬於無明，一部分屬於染心。這是因為它們都具有和合（saṃyoga，結合）和相續（saṃtati，連續）的含義。但如果從與之前的和合、迷惑執著不改變的角度來說，那就是無明；如果從輾轉生起後續、相續不斷的角度來說，那就是染心。因此，在初地（prathamā bhūmi，菩薩道的第一個階段）之前，就已經有了斷除無明的含義。現在說『初地方離』，是從破除法執（dharma-graha，對法的執著）的角度來闡明斷除的意義，這與各種說法並不矛盾，所以特別標明這個階段。現在在『今無明下』說明生起的時間，從因緣和合（hetu-pratyaya-sāmagrī，因和緣的聚合）的意義上來說，有前後之分。如果從斷除的時間來說，則沒有前後之分，因為能依賴者和所依賴者是不可分離的。
解釋『相應等』，是因為以上六種染污中，有相應（saṃprayoga，相應）和不相應（visaṃprayoga，不相應）的說法，這個意義還沒有顯明，現在就來顯明它。《論》二，首先是標示。《疏》『皆粗心者』，因為這是前面六種緣的總別相，行相粗顯的緣故。『依境下』，既然是依靠境界而生起，那麼就與境界相應。
《論》『謂心下』二，首先是從法的角度來辨別差異。《疏》『心謂下』是從心王（citta-rāja，主要的心識）和心所（caitta，心理作用）的角度來解釋。心王就是前面的六識心王，心所就是遍行（sarvatraga，普遍存在的心所）等六位心所。然而，六識中心所的多少各不相同。現在這部論中，總稱爲念法（smṛti-dharma，憶念之法）。也可以說，這篇文章舉一例來概括所有，所以說是念法，也就是別境（viniścaya，特定的境界）之一。『迦栴下』引用證據，是通指心所都稱為心所念法。然而，《論》中關於王數相應，總共有五種意義：一是同所依根（āśraya，相同的所依之根），二是同緣一境（ālambana，相同的所緣之境），三是同一行相（ākāra，相同的行相），即共同產生青色等的理解，四是同一心事（kṛtya，相同的心之作用），因為王和所各有其本體，五是同一時間（samaya，相同的時間），王和所處於同一剎那（kṣaṇa，極短的時間）。因此才能相應。『又心下』是從心和境的角度來解釋，可以理解。『所依等者』，識依靠此境所引發而生，又是此識所分別的緣故，因為有這種染污。
【English Translation】 English version: 'The exhaustion of the place' refers to the subtlest fundamental avidyā (ignorance, the lack of knowledge of the true nature of things). This is actually discussing the svabhāva-viśuddha-citta (the naturally pure mind) being tainted by avidyā, thus giving rise to the kliṣṭa-citta (defiled mind). It should be understood that avidyā is the basis upon which the defiled mind relies, and the defiled mind arises from avidyā. The 'above' refers to the jñāna-viśuddhi-ākāra (the aspect of wisdom's purity). However, each of these six defilements contains two parts: one part belongs to avidyā, and the other part belongs to the defiled mind. This is because they both have the meaning of saṃyoga (combination) and saṃtati (continuity). But if viewed from the perspective of combining with the previous, with delusion and attachment remaining unchanged, that is avidyā; if viewed from the perspective of successively arising and continuously continuing, that is the defiled mind. Therefore, before the first bhūmi (the first stage of the Bodhisattva path), there is already the meaning of cutting off avidyā. Now, saying 'the first bhūmi is apart' clarifies the meaning of cutting off from the perspective of breaking the dharma-graha (attachment to dharmas), which does not contradict various other explanations, so this stage is specifically marked. Now, 'now avidyā below' explains the time of arising, speaking of before and after in terms of the meaning of hetu-pratyaya-sāmagrī (the aggregation of causes and conditions). If speaking of the time of cutting off, then there is no before and after, because the reliant and the relied upon are inseparable.
Explaining 'corresponding etc.' is because among the above six defilements, there are the terms saṃprayoga (correspondence) and visaṃprayoga (non-correspondence), and this meaning has not yet been made clear, so now it will be clarified. The Treatise 2, first marks it. The Commentary 'all coarse minds' is because these are the general and specific aspects of the previous six conditions, and the aspects are coarsely manifest. 'Relying on the object below', since it arises relying on the object, then it corresponds with the object.
The Treatise 'called mind below' 2, first distinguishes the differences from the perspective of dharma. The Commentary 'called mind below' explains from the perspective of citta-rāja (the principal consciousness) and caitta (mental functions). Citta-rāja is the previous six consciousnesses, and caitta is the sarvatraga (omnipresent mental factors) and other six categories of mental factors. However, the number of mental factors in the six consciousnesses varies. Now, in this treatise, it is generally called smṛti-dharma (the dharma of mindfulness). It can also be said that this passage uses one example to encompass all, so it is called mindfulness, which is one of the viniścaya (specific objects). 'Kātyāyana below' cites evidence, generally referring to mental factors as mental factor mindfulness. However, in the Treatise regarding the correspondence of the king and the retinue, there are a total of five meanings: first, the same āśraya (basis of reliance), second, the same ālambana (object of focus), third, the same ākāra (aspect), that is, jointly producing the understanding of blue etc., fourth, the same kṛtya (function of the mind), because the king and the retinue each have their own entity, fifth, the same samaya (time), the king and the retinue are in the same kṣaṇa (instant). Therefore, they can correspond. 'Also mind below' explains from the perspective of mind and object, which can be understood. 'The reliant etc.', the consciousness relies on this object to be induced and arise, and it is also the reason why this consciousness distinguishes, because there is this defilement.
凈為所依故。遂起心王心數令相應也。以有此境為所分別故。遂與能分別為相應也。
論而知下。二正顯相應。若心王下約王數釋同義。如師往資隨其事不異。然雖云王數相應。理須約境以辨。能知同者。此體有二。以相應故名為同也。所緣同者。此唯一境以望王數故名同也。斯則能所雖皆云同。而同義有異也。又于下約心境釋同義。此即心隨於境。名之為同。同即相應也。
論不相應下二。初標也。疏無明者。以前云不達一法界故。心不相應名為無明等。故今指也。
論即心下。二釋疏二。初約王數釋。論二。初顯無別異。疏即此等者。心是真心。由動故成不覺。不覺與覺一體無異。故云即也。尚無覺不覺異。豈有王數耶。
論不同下。二正遣相應。疏二。初正釋。翻前義既無等者。如單己一人與誰為同故。無相應義也。
以此下重釋前即義三。初正釋。然前說不覺即動心。今說染心即不覺。有斯異耳。
上文下二引證。既展轉相即動無動相。元即靜心也。
非是下三揀濫。此中言不相離者。以染心即不覺故。非謂有于王數相應。而言不離。以相應不離二義別故。下文引證。是下生滅相中文。此文雙證二義。一證不相離義。二證不是相應義。在文可見。
二亦下
【現代漢語翻譯】 現代漢語譯本：因為有清凈的所依（凈為所依故），於是生起心王（心識的主要部分）和心數（伴隨心王產生的各種心理活動），使它們相互相應（遂起心王心數令相應也）。因為有此境界作為所分別的對象（以有此境為所分別故），於是與能分別的心識相互相應（遂與能分別為相應也）。
論中『而知下』，第二部分正式闡釋相應（二正顯相應）。如果從心王（若心王）和心數（下約王數）的角度解釋『同』的含義，就像僕人前往侍奉主人，所做的事情沒有不同（如師往資隨其事不異）。然而，雖然說心王和心數相應，理應根據境界來辨別。能知的心識相同，是因為它們的本體有二，因為相應所以稱為『同』（能知同者。此體有二。以相應故名為同也）。所緣的境界相同，是因為它們都以唯一的境界為對象，從心王和心數的角度來看，所以稱為『同』（所緣同者。此唯一境以望王數故名同也）。這樣看來，能知和所緣雖然都稱為『同』，但『同』的含義有所不同（斯則能所雖皆云同。而同義有異也）。另外，從心和境界的角度解釋『同』的含義，這指的是心隨順於境界，稱為『同』，『同』就是相應（又于下約心境釋同義。此即心隨於境。名之為同。同即相應也）。
論中『不相應下』，第二部分，首先標出（二。初標也）。疏中『無明者』，是因為前面說不通達一法界（以前云不達一法界故），心不相應稱為無明等等（心不相應名為無明等），所以現在特別指出（故今指也）。
論中『即心下』，第二部分解釋疏文，分為兩部分（二釋疏二）。首先從心王和心數的角度解釋（初約王數釋）。論中分為兩點，首先說明沒有差別（初顯無別異）。疏中『即此等者』，心是真心，因為動念而形成不覺，不覺與覺一體沒有差別，所以說『即』（疏即此等者。心是真心。由動故成不覺。不覺與覺一體無異。故云即也）。尚且沒有覺與不覺的差別，哪裡還有心王和心數的差別呢（尚無覺不覺異。豈有王數耶）。
論中『不同下』，第二部分正式遣除相應（二正遣相應）。疏中分為兩點，首先正式解釋（疏二。初正釋）。推翻前面的意思，既然沒有『等』，就像只有自己一個人，與誰相同呢？所以沒有相應的意義（翻前義既無等者。如單己一人與誰為同故。無相應義也）。
『以此下』，重新解釋前面的『即』的含義，分為三點（以此下重釋前即義三）。首先正式解釋（初正釋）。然而，前面說不覺就是動心，現在說染心就是不覺，只有這個不同（然前說不覺即動心。今說染心即不覺。有斯異耳）。
『上文下』，分為兩部分引用證據（上文下二引證）。既然輾轉相即，動與無動之相，原本就是靜心（既展轉相即動無動相。元即靜心也）。
『非是下』，分為三點來揀別容易混淆之處（非是下三揀濫）。這裡說不相離，是因為染心就是不覺的緣故（此中言不相離者。以染心即不覺故）。不是說有心王和心數的相應，才說不相離（非謂有于王數相應。而言不離）。因為相應和不相離是兩種不同的含義（以相應不離二義別故）。下文引用證據，是《下生滅相》中的文字（下文引證。是下生滅相中文）。這段文字同時證明兩種含義，一是證明不相離的含義，二是證明不是相應的含義，在文中可以看出來（此文雙證二義。一證不相離義。二證不是相應義。在文可見）。
『二亦下』
【English Translation】 English version: Because of the pure basis (凈為所依故), there arises the mind-king (心王, the primary consciousness) and mental functions (心數, mental activities accompanying the mind-king), causing them to be in accordance with each other (遂起心王心數令相應也). Because there is this object as the object to be distinguished (以有此境為所分別故), it is in accordance with the distinguishing consciousness (遂與能分別為相應也).
In the treatise, '而知下', the second part formally explains correspondence (二正顯相應). If the meaning of 'sameness' is explained from the perspective of the mind-king (若心王) and mental functions (下約王數), it is like a servant going to serve his master, where the things done are not different (如師往資隨其事不異). However, although it is said that the mind-king and mental functions correspond, it is reasonable to distinguish them based on the object. The knowing consciousnesses are the same because their essence is twofold, and they are called 'same' because they correspond (能知同者。此體有二。以相應故名為同也). The objects cognized are the same because they all take the unique object as their focus, and from the perspective of the mind-king and mental functions, they are called 'same' (所緣同者。此唯一境以望王數故名同也). Thus, although both the knower and the known are called 'same', the meaning of 'sameness' is different (斯則能所雖皆云同。而同義有異也). Furthermore, explaining the meaning of 'sameness' from the perspective of the mind and the object, this refers to the mind following the object, which is called 'sameness', and 'sameness' is correspondence (又于下約心境釋同義。此即心隨於境。名之為同。同即相應也).
In the treatise, '不相應下', the second part, first marks out (二。初標也). In the commentary, '無明者', it is because it was previously said that one does not penetrate the one Dharma-realm (以前云不達一法界故), and the non-correspondence of the mind is called ignorance, etc. (心不相應名為無明等), so it is now specifically pointed out (故今指也).
In the treatise, '即心下', the second part explains the commentary, divided into two parts (二釋疏二). First, it explains from the perspective of the mind-king and mental functions (初約王數釋). In the treatise, it is divided into two points, first explaining that there is no difference (初顯無別異). In the commentary, '即此等者', the mind is the true mind, and because of movement, it becomes non-awareness. Non-awareness and awareness are one entity without difference, so it is said '即' (疏即此等者。心是真心。由動故成不覺。不覺與覺一體無異。故云即也). If there is no difference between awareness and non-awareness, how can there be a difference between the mind-king and mental functions (尚無覺不覺異。豈有王數耶).
In the treatise, '不同下', the second part formally dispels correspondence (二正遣相應). In the commentary, it is divided into two points, first formally explaining (疏二。初正釋). Overturning the previous meaning, since there is no 'equality', like being alone, with whom is one the same? Therefore, there is no meaning of correspondence (翻前義既無等者。如單己一人與誰為同故。無相應義也).
'以此下', re-explaining the meaning of the previous '即', divided into three points (以此下重釋前即義三). First, formally explaining (初正釋). However, previously it was said that non-awareness is the moving mind, and now it is said that the defiled mind is non-awareness, only this is different (然前說不覺即動心。今說染心即不覺。有斯異耳).
'上文下', divided into two parts to cite evidence (上文下二引證). Since they are mutually identical, the aspect of movement and non-movement is originally the still mind (既展轉相即動無動相。元即靜心也).
'非是下', divided into three points to distinguish what is easily confused (非是下三揀濫). Here it is said that they are not separate because the defiled mind is non-awareness (此中言不相離者。以染心即不覺故). It is not said that there is correspondence between the mind-king and mental functions, and then it is said that they are not separate (非謂有于王數相應。而言不離). Because correspondence and non-separation are two different meanings (以相應不離二義別故). The following cites evidence, which is the text in '下生滅相' (下文引證。是下生滅相中文). This passage simultaneously proves two meanings, one is to prove the meaning of non-separation, and the other is to prove that it is not the meaning of correspondence, which can be seen in the text (此文雙證二義。一證不相離義。二證不是相應義。在文可見).
'二亦下'
約心境釋二。初正釋前義。謂此無明等者。意云。染心即無明。無明是不覺。不覺依于覺。覺即是本心。都無外境相應故。云即心不覺。此言即心亦即本覺真心也。亦可通於真妄二心。如文易見。揀相應者。既無境為相對。約何以明相應耶。
此不相應下。二指陳違妨。以相宗說此第八識有遍行心所。又與器界外境相應。仍不說有覺義故和會。如別說者。尋檢其文。未見所出。今且略會二宗所說者。如法相宗說。第八識能緣三境。以彼只據現在成就位中。橫說八識。不明根本始起元由。但言一切眾生法爾。皆具八種識。從自種生皆能緣慮自分境界。以同是識了別義故。故能緣境。又說此識從自種生。雖從自種而假境為所緣緣故。方得生起故須緣境。雖能緣境微細難知。不同前七執我執法。今此論中豎說諸識迷真所成。從細至粗不說種生故。第八識但有生境之功。而無緣境之義。以從無明內熏習起。非外境界牽故令生故。經說為流注生滅者。是此內起也由是故無緣境之義。今若會彼同此論者。彼宗既言此識緣境微細難知。當知密同今論之意。以彼宗說從種生故。同是識分。不得不說緣境界也。又若會此同彼說者。此論所明。前六緣境即是第八粗分功用。由於境界。熏彼本識起此分別。斯則本識有緣境義。以是粗故
【現代漢語翻譯】 現代漢語譯本：
關於心境的解釋分為兩部分。首先，正確地解釋前面的含義。所謂『此無明等者』，意思是說，染污的心就是無明（avidyā）。無明就是不覺（non-awareness）。不覺依賴於覺（awareness）。覺就是本心（original mind）。因為根本沒有外在的境界與之相應，所以說『即心不覺』。這句話中的『即心』也就是指本覺真心（original awareness, true mind）。也可以通用於真妄二心（true and false minds），就像文中所容易見到的那樣。之所以要區分『相應』，是因為既然沒有境界作為相對，又如何說明相應呢？ 『此不相應下』，第二部分指出違背和妨礙。因為法相宗（Yogācāra school）說，這第八識（ālaya-vijñāna，阿賴耶識，storehouse consciousness）有遍行心所（universal mental functions），又與器界（vessel world）外境相應，卻仍然不說有覺的含義，所以要調和。至於『如別說者』，尋查其文，沒有看到出處。現在姑且簡略地調和二宗所說：如法相宗所說，第八識能夠緣三境（three kinds of objects）。他們只是根據現在成就的階段，橫向地說明八識，不說明根本始起的緣由，只是說一切眾生本來就具有八種識，從各自的種子生起，都能夠緣慮自己的境界。因為同樣是識，具有了別的作用，所以能夠緣境。又說此識從各自的種子生起，雖然從各自的種子生起，卻假借外境作為所緣緣（object-condition），才能夠生起，所以必須緣境。雖然能夠緣境，但非常微細難以察覺，不同於前七識執著於我法（self and phenomena）。現在這部論典縱向地說明諸識由迷真而形成，從細到粗，不說明種子生起，所以第八識只有生境的功用，而沒有緣境的意義。因為是從無明內部熏習而生起，不是由於外在境界的牽引而生起，所以經中說為流注生滅（flowing and ceasing），指的是這種內部生起。正因為如此，所以沒有緣境的意義。現在如果要使法相宗的觀點與這部論典相符，那麼法相宗既然說此識緣境微細難知，應當知道這與本論的觀點是暗合的。因為法相宗說從種子生起，同是識的一部分，不得不說緣境界。反過來，如果要使這部論典的觀點與法相宗相符，那麼這部論典所說明的前六識緣境，就是第八識粗分功用。由於境界熏習本識，才生起這種分別，這樣本識就有了緣境的意義，因為這是粗顯的緣故。
【English Translation】 English version:
The explanation of the mind-realm is divided into two parts. First, a correct explanation of the preceding meaning. The phrase 'this ignorance, etc.' means that the defiled mind is ignorance (avidyā). Ignorance is non-awareness. Non-awareness relies on awareness. Awareness is the original mind. Because there is fundamentally no external realm corresponding to it, it is said 'the mind itself is non-awareness.' The 'mind itself' in this statement refers to the original awareness, the true mind (original awareness, true mind). It can also apply to both true and false minds, as is easily seen in the text. The reason for distinguishing 'correspondence' is that since there is no realm as a counterpart, how can correspondence be explained? 『This non-correspondence below,』 the second part points out contradictions and obstacles. Because the Yogācāra school says that this eighth consciousness (ālaya-vijñāna, storehouse consciousness) has universal mental functions and corresponds to the external realm of the vessel world, yet it still does not say that it has the meaning of awareness, so reconciliation is needed. As for 'as explained separately,' searching the text, no source is found. Now, let's briefly reconcile what the two schools say: As the Yogācāra school says, the eighth consciousness can cognize three kinds of objects. They only explain the eight consciousnesses horizontally based on the stage of present accomplishment, without explaining the fundamental origin, but simply say that all sentient beings inherently possess eight kinds of consciousness, which arise from their respective seeds and can all cognize their own realms. Because they are all consciousnesses and have the function of discernment, they can cognize objects. It is also said that this consciousness arises from its own seeds, but it borrows external objects as the object-condition in order to arise, so it must cognize objects. Although it can cognize objects, it is very subtle and difficult to perceive, unlike the first seven consciousnesses, which are attached to self and phenomena. Now, this treatise explains vertically how the consciousnesses are formed by delusion from the truth, from subtle to coarse, without explaining the arising of seeds, so the eighth consciousness only has the function of generating realms but not the meaning of cognizing realms. Because it arises from internal熏習(xunxi, influence) of ignorance, not from the牽引(qianyin, traction) of external realms, so the sutra says it is flowing and ceasing, referring to this internal arising. Precisely because of this, it has no meaning of cognizing realms. Now, if we want to make the Yogācāra school's view consistent with this treatise, then since the Yogācāra school says that this consciousness cognizes objects subtly and difficult to know, it should be known that this is secretly in line with the meaning of this treatise. Because the Yogācāra school says that it arises from seeds, and it is the same part of consciousness, it is necessary to say that it cognizes realms. Conversely, if we want to make the view of this treatise consistent with the Yogācāra school, then the cognition of objects by the first six consciousnesses explained in this treatise is the coarse function of the eighth consciousness. Because the realm熏習(xunxi, influence) the original consciousness, this discrimination arises, so the original consciousness has the meaning of cognizing realms, because it is coarse.
隔為事識。不名第八。又彼宗說第八心王有遍行五心所相應者。由說此識能緣境界。是故有王心所相應。如正緣境時。須有作意。能警其心引心趣境。以趣境故。根境識三分別變異。令心觸彼以觸境故。四種和合領納違順。以領納故於境取像。施設種種名言之事。以取像故。遂令其心造作驅役。此五皆由緣境故。得是故。第八有五相應。今論既不說此緣境。亦無心所與之相應。故不同彼。又彼宗中不說第八生起元由從真起妄。但據現在成就位說故無覺義。然亦說有無始本有菩提種子。而不即是本覺真如。以未了故。且隱密說。今論所明依如來藏。有生滅心。以迷覺故。成於不覺。雖成不覺覺性不變故有覺義。以依實教顯了相說故不同彼。若彼已說有覺義者。如何彰此二教淺深。學者應知。
舉上染心等者。舉上六染之心及無明。對於所障之境束為二礙。以一切障染不離二種。所謂煩惱及以所知。今此染心及以無明二障分別。如何收攝。故此明之。標立論二。初惑障二。初標法定名。疏六染心者。各取于中一分相續義。故以此一分喧擾動亂不寂靜故。名為煩惱。
論能障下。二顯其礙義。疏二。初釋文。照寂下釋所障智名。複名真智證體智實智等。以能證如實理故。名如理智。能生后得故名根本智。上文下
【現代漢語翻譯】 現代漢語譯本 將『隔為事識』（區別於事務的意識）不稱為第八識。而且他們的宗派認為第八識心王有遍行五心所相應。因為他們說這個識能緣取境界，所以有心王和心所相應。比如，在正確緣取境界時，必須要有作意（Manasikara），能夠警覺內心，引導內心趨向境界。因為趨向境界的緣故，根、境、識三者分別產生變異，使內心接觸到那個境界。因為接觸境界的緣故，四種要素和合，領納違順之感。因為領納的緣故，對於境界取像，施設種種名言之事。因為取像的緣故，就使得內心造作驅役。這五種作用都是因為緣取境界而產生的。因此，第八識有五種心所相應。而本論既沒有說第八識緣取境界，也沒有說有心所與之相應，所以和他們的觀點不同。而且他們的宗派中沒有說第八識生起的根源是從真如生起妄念，只是根據現在成就的位次來說，所以沒有覺悟的含義。然而，他們也說有無始本有的菩提種子，但不等同於本覺真如，因為還沒有了悟的緣故，所以隱秘地說。本論所闡明的是，依如來藏（Tathagatagarbha），有生滅心，因為迷惑覺悟的緣故，成就了不覺。雖然成就了不覺，覺性並沒有改變，所以有覺悟的含義。因為依據真實的教義，顯明瞭相來說，所以和他們的觀點不同。如果他們已經說了有覺悟的含義，又如何彰顯這兩種教義的淺深呢？學者應該明白。
『舉上染心等者』，是說上面所說的六種染污之心以及無明（Avidya），對於所障礙的境界，歸納為兩種障礙。因為一切障礙和染污都離不開兩種，就是煩惱障和所知障。現在將這些染污之心以及無明兩種障礙分別說明，如何收攝呢？所以這裡說明它。標立論二，首先是惑障二。首先標明法，確定名稱。疏解『六染心者』，各自取其中的一部分，具有相續的含義。所以用這一部分喧擾動亂，不寂靜的緣故，稱為煩惱。
論『能障下』，第二是顯示其障礙的含義。疏解分為兩部分，首先解釋經文。『照寂下釋所障智名』，又名真智、證體智、實智等。因為能夠證悟如實之理的緣故，稱為如理智。能夠產生后得智的緣故，稱為根本智。上文下...
【English Translation】 English version It is not called the eighth consciousness to 'separate it as the consciousness of affairs' (distinguishing it from the consciousness of affairs). Moreover, their school believes that the eighth consciousness-mind-king has the five pervasive mental factors associated with it. Because they say that this consciousness can cognize objects, there is an association of mind-king and mental factors. For example, when correctly cognizing an object, there must be volition (Manasikara), which can alert the mind and guide it towards the object. Because of tending towards the object, the root, object, and consciousness each produce variations, causing the mind to contact that object. Because of contacting the object, the four elements combine, receiving agreeable and disagreeable sensations. Because of receiving, images are taken from the object, and various names and concepts are applied. Because of taking images, the mind is then made to create and drive. These five functions are all produced because of cognizing the object. Therefore, the eighth consciousness has five associated mental factors. But this treatise does not say that the eighth consciousness cognizes objects, nor does it say that there are mental factors associated with it, so it is different from their view. Moreover, their school does not say that the origin of the eighth consciousness is the arising of delusion from Suchness (Tathata), but only speaks according to the present state of accomplishment, so there is no meaning of awakening. However, they also say that there is a beginningless, inherent Bodhi seed, but it is not the same as original enlightenment, true Suchness, because it has not yet been realized, so it is spoken of secretly. What this treatise explains is that, based on the Tathagatagarbha (Tathagatagarbha), there is a mind of arising and ceasing, and because of being deluded about enlightenment, non-enlightenment is achieved. Although non-enlightenment is achieved, the nature of enlightenment does not change, so there is a meaning of enlightenment. Because it is based on the true teachings, clearly explaining the characteristics, it is different from their view. If they have already said that there is a meaning of enlightenment, how can the depth of these two teachings be shown? Scholars should understand.
'Referring to the above defiled mind, etc.,' means that the six defiled minds mentioned above, as well as ignorance (Avidya), are summarized into two obstacles in relation to the objects they obstruct. Because all obstacles and defilements are inseparable from two types, namely the obstacle of afflictions and the obstacle of knowledge. Now, these defiled minds and the two obstacles of ignorance are explained separately, how are they to be summarized? So this explains it. The argument is established in two parts, first the obstacle of delusion in two parts. First, the Dharma is marked, and the name is determined. The commentary 'the six defiled minds' each takes a part of it, with the meaning of continuity. Therefore, this part is noisy and disturbing, and because it is not quiet, it is called affliction.
The argument 'can obstruct below', the second is to show the meaning of its obstruction. The commentary is divided into two parts, first explaining the text. 'Illuminating stillness explains the name of the obstructed wisdom', also known as true wisdom, wisdom of realizing the essence, real wisdom, etc. Because it can realize the truth of reality, it is called wisdom of reality. Because it can produce subsequent wisdom, it is called fundamental wisdom. The text above...
出所障智體也。染心下釋成礙相。並可知。
今此下二通妨。或問曰。如諸處說。依於二執起於二障。與此何別。又前只將六粗前四以配二障。何故此中六染俱名煩惱耶。故此釋之。彼依二執起二障者。依五意上起所知。意之識上起煩惱。今此則以染心所依無明為所知。能依染心為煩惱。故不同也。應知若約二執說二障即局。此依染心說二障即通。有斯異也。
無明下二智障二。初標法定名也。疏根本無明者。若取諸識中之一分。亦兼枝末。以末從本故作此標。
論能障下。二顯其礙義。疏二。初釋文。后得下釋所障智名。複名偏智俗智權智等。以根本智證真如。後方得起故。名后得智。如其事量而知名如量智也。即上下出所障智體。以無明下釋其礙相。從所障得名者。智之礙故。依主釋也。不同煩惱即礙。是持業釋。
此明下二通妨。或問。此言自然。與外道自然何別。故此釋之。此以無心應物任運現化為自然。不同外道無因果之自然。斯則言同而義異也。
煩惱中。疏先問等者。約粗細以成難也。只合細法障細法。粗法障粗法。方是其宜。何故不爾。前二染者。以業相微細未分能所。欲成礙義難見相違。故今偏約轉現二相。以酬前難。然雖不言意亦含攝。以依動心說能見故。可以
【現代漢語翻譯】 現代漢語譯本：
『出所障智體也』。『染心下釋成礙相』。以上這些都可以理解。
『今此下二通妨』。有人可能會問：如果像各處所說，依據兩種執著（二執）產生兩種障礙（二障），那麼這和這裡有什麼區別？而且前面只將六粗中的前四種與二障相配，為什麼這裡六種染污都稱為煩惱呢？因此這裡解釋說，他們依據兩種執著產生兩種障礙，是依據五意地上產生所知障，依據意之識上產生煩惱障。而現在這裡則是以染污心所依的無明為所知障，能依的染污心為煩惱障。所以不同。應該知道，如果按照兩種執著來說二障，那就比較侷限；這裡依據染污心來說二障，那就比較普遍。有這樣的不同。
『無明下二智障二』。首先標明法，確定名稱。疏中說『根本無明』，如果取諸識中的一部分，也兼顧枝末，因為末從本而來，所以這樣標明。
『論能障下』。第二，顯示其障礙的意義。疏中分為兩部分，首先解釋經文，然後『得下釋所障智名』，又名偏智、俗智、權智等。因為根本智證悟真如后，才能生起，所以名為后得智。如其事量而知名如量智。即上下說明所障礙的智的本體。以無明下解釋其障礙的相狀。從所障礙的事物得到名稱，是因為智被障礙的緣故，是依主釋。不同於煩惱即是障礙，那是持業釋。
『此明下二通妨』。有人可能會問：這裡說『自然』，與外道的自然有什麼區別？因此這裡解釋說，這裡是以無心應物，任運現化為自然，不同於外道沒有因果的自然。這樣說，言語相同而意義不同。
『煩惱中』。疏中『先問等者』，是根據粗細來提出疑問。只應該細法障礙細法，粗法障礙粗法，才是適宜的。為什麼不是這樣呢？前面的兩種染污，因為業相微細，沒有區分能所，想要成就障礙的意義，難以見到相違之處。所以現在偏重於轉相和現相，來回答前面的疑問。然而雖然沒有說，但也包含意，因為依據動心來說能見。
【English Translation】 English version:
『出所障智體也』 (chū suǒ zhàng zhì tǐ yě) [Explains the substance of the wisdom that is obstructed]. 『染心下釋成礙相』 (rǎn xīn xià shì chéng ài xiàng) [The following explanation of defiled mind clarifies the nature of obstruction]. These can be understood.
『今此下二通妨』 (jīn cǐ xià èr tōng fáng) [The following two points address potential objections]. Someone might ask: If, as stated elsewhere, the two obstructions (二障, èr zhàng) arise from the two attachments (二執, èr zhí), what is the difference here? Furthermore, previously only the first four of the six coarse aspects were associated with the two obstructions. Why are all six defilements called afflictions (煩惱, fán nǎo) here? Therefore, this explains that they arise the two obstructions based on the two attachments, arising the knowable obstruction (所知障, suǒ zhī zhàng) based on the five intentional grounds, and arising the affliction obstruction (煩惱障, fán nǎo zhàng) based on the consciousness of intention. But here, ignorance (無明, wú míng) upon which the defiled mind relies is considered the knowable obstruction, and the defiled mind that relies on it is considered the affliction obstruction. Therefore, they are different. It should be understood that if the two obstructions are discussed in terms of the two attachments, it is limited; here, discussing the two obstructions in terms of the defiled mind is more comprehensive. There is this difference.
『無明下二智障二』 (wú míng xià èr zhì zhàng èr) [The following two points concern the two aspects of the wisdom obstruction]. First, it marks the Dharma and establishes the name. The commentary states 『fundamental ignorance』 (根本無明, gēn běn wú míng). If a portion of the various consciousnesses is taken, it also includes the branches and ends, because the ends follow the root, hence this marking.
『論能障下』 (lùn néng zhàng xià) [The following discusses the ability to obstruct]. Second, it reveals the meaning of obstruction. The commentary is divided into two parts: first, explaining the text, and then 『得下釋所障智名』 (dé xià shì suǒ zhàng zhì míng) [The following explains the name of the wisdom that is obstructed], also known as biased wisdom (偏智, piān zhì), mundane wisdom (俗智, sú zhì), expedient wisdom (權智, quán zhì), etc. Because it arises after the fundamental wisdom (根本智, gēn běn zhì) realizes Suchness (真如, zhēn rú), it is called acquired wisdom (后得智, hòu dé zhì). Knowing according to the measure of things is called knowing-as-it-is wisdom (如量智, rú liàng zhì). That is, above and below, it explains the substance of the wisdom that is obstructed. The explanation of its obstructive nature begins with ignorance. The name is derived from what is obstructed because the wisdom is obstructed, which is a possessive compound. This is different from afflictions being obstructions, which is an appositional compound.
『此明下二通妨』 (cǐ míng xià èr tōng fáng) [The following two points address potential objections]. Someone might ask: How is the 『natural』 (自然, zì rán) mentioned here different from the 『natural』 of the externalists (外道, wài dào)? Therefore, this explains that here, 『natural』 refers to responding to things without intention, manifesting transformations spontaneously, which is different from the externalists' 『natural』 without cause and effect. Thus, the words are the same, but the meanings are different.
『煩惱中』 (fán nǎo zhōng) [Regarding afflictions]. The commentary 『先問等者』 (xiān wèn děng zhě) [The initial question, etc.] raises a question based on coarseness and subtlety. It is only appropriate for subtle dharmas to obstruct subtle dharmas, and coarse dharmas to obstruct coarse dharmas. Why is it not so? The first two defilements, because the karmic aspects are subtle and do not distinguish between the able and the object, making it difficult to achieve the meaning of obstruction, it is difficult to see the contradiction. Therefore, now it focuses on the transforming aspect (轉相, zhuǎn xiàng) and the appearing aspect (現相, xiàn xiàng) to answer the previous question. However, although it is not stated, it also includes intention, because it speaks of seeing based on the moving mind.
意知。前三染即分別智。已前三者。皆是事識故依境起。以此等者。以理智無能所染心有能所。敵體相違故。成礙義。
智礙。疏所迷法性者。此是即真之俗故。常靜無起。無起即真故云法性。故前文云。一切法離言說相。乃至無有變異。不可破壞。唯是一心等。不了等者。正釋違義。法性寂靜而無明起動。動靜相反故成違義。正釋等者。本疏云。以內迷真理識外見塵故。于如量之境。不能隨順種種知也。如人動目天地傾搖故。不能得如實知也。然前則約粗細而難問。今則約相違而通釋也。故下文云。無明頓盡名一切種智。如下論釋。◎
起信論疏筆削記卷第十二 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第十三
長水沙門子璇錄
◎論生滅相者。以立義分中雲。是心生滅因緣相。于中生滅與因緣。已如上釋。今則分別相之一字。故言複次。然是生滅家之相。故兼言也。
略顯疏相生滅者。分別染凈念慮三世。人我見愛貪瞋熾然。覽而可別。故云相也。無心法者。法之一字通於數境。謂心所使法心所緣法也。如前可知。流注生滅者。似平流之水望如恬靜故。解深密經云。阿陀那識甚微細。一切種子如暴流。雜心論云。相似相續不知無常。
【現代漢語翻譯】 現代漢語譯本：意知（Manovijñāna）。前三種染污是分別智（Vikalpa-jñāna）。之前的這三種，都是事識（Vijnana）的緣故，依于外境而生起。以這些來說，因為理智（正確的智慧）沒有能染和所染，而心有能染和所染。敵對的體性相互違背，所以成為障礙的意義。 智礙。疏文所說的『迷惑法性』，這是即真之俗的緣故，常靜而不起。不起就是真如的緣故，所以說『法性』。所以前面的經文說：『一切法離言說相，乃至沒有變異，不可破壞，唯是一心』等等。『不了』等等，正是解釋違背的意義。法性寂靜而無明（Avidyā）起動，動靜相反所以成為違背的意義。『正釋』等等，本疏文說：『因為向內迷惑真理，向外以識見塵境的緣故，對於如量之境，不能隨順種種了知。』如同人動眼睛，天地傾斜搖動，所以不能得到如實的了知。然而前面是約粗細而難以提問，現在則是約相違而普遍解釋。所以下文說：『無明頓盡名為一切種智（Sarvajñāna）。』如下面的論述解釋。 《起信論疏筆削記》卷第十二 大正藏第 44 冊 No. 1848 《起信論疏筆削記》 《起信論疏筆削記》卷第十三 長水沙門子璇 錄 論述生滅相（Utpāda-vyaya-lakṣana）方面，在立義分中說：『是心生滅因緣相。』其中生滅與因緣，已經如上面解釋。現在則是分別『相』這一個字，所以說『複次』。然而這是生滅之家的相，所以兼帶著說。 簡略地顯示疏文的『相生滅』，分別染凈念慮三世，人我見愛貪瞋熾盛，觀察就可以分辨，所以說是『相』。『無心法』，『法』這個字通於數境，指心所使法和心所緣法。如前面可以知道的。『流注生滅』，像平靜流動的水，看起來好像恬靜一樣。解深密經說：『阿陀那識（Ādāna-vijñāna）非常微細，一切種子如暴流。』雜心論說：『相似相續不知無常。』
【English Translation】 English version: Manovijñāna (意知, mind consciousness). The first three defilements are Vikalpa-jñāna (分別智, discriminating wisdom). The previous three are all Vijnana (識, consciousness) because they arise based on external objects. Regarding these, because correct wisdom has no ability to defile or be defiled, while the mind has the ability to defile and be defiled. The opposing natures contradict each other, thus becoming the meaning of an obstacle. Obstacle of Wisdom. The commentary says 'deluded about Dharmatā (法性, the nature of reality)'. This is because it is the mundane aspect of the true reality, constantly still and unarising. Unarising is the true reality, hence it is called 'Dharmatā'. Therefore, the previous text says: 'All dharmas are apart from the characteristics of language, and even without change or destruction, they are only one mind,' etc. 'Not understanding,' etc., precisely explains the meaning of contradiction. Dharmatā is tranquil, yet ignorance (Avidyā, 無明) arises and moves. Movement and stillness are opposite, thus becoming the meaning of contradiction. 'Precisely explains,' etc., the original commentary says: 'Because inwardly deluded about the true principle and outwardly seeing the dust of objects with consciousness, one cannot accord with various kinds of knowledge regarding the realm of what is as it is.' It is like a person moving their eyes, and the heavens and earth tilting and shaking, so they cannot obtain true knowledge. However, the former was difficult to question regarding coarseness and fineness, while the latter is a general explanation regarding contradiction. Therefore, the following text says: 'The complete exhaustion of ignorance is called Sarvajñāna (一切種智, all-knowing wisdom).' As explained in the following treatise. Commentary on the Awakening of Faith, Draft Notes, Volume 12 Taisho Tripitaka, Volume 44, No. 1848, Commentary on the Awakening of Faith, Draft Notes Commentary on the Awakening of Faith, Draft Notes, Volume 13 Recorded by Shramana Zixuan of Changshui Regarding the aspect of arising and ceasing (Utpāda-vyaya-lakṣana, 生滅相), in the section on establishing meaning, it says: 'It is the aspect of the causes and conditions of the arising and ceasing of the mind.' Among them, arising and ceasing and causes and conditions have already been explained above. Now, it is distinguishing the single word 'aspect,' so it says 'furthermore.' However, this is the aspect of the family of arising and ceasing, so it is said inclusively. Briefly revealing the commentary's 'aspect of arising and ceasing,' distinguishing the three times of defiled and pure thoughts, the intense nature of the view of self, love, greed, and anger, can be distinguished by observation, so it is called 'aspect.' 'Mindless dharma,' the word 'dharma' encompasses both number and object, referring to the dharma caused by the mind and the dharma conditioned by the mind. As can be known from before. 'Flowing arising and ceasing,' like water flowing calmly, it appears tranquil. The Saṃdhinirmocana Sūtra says: 'Ādāna-vijñāna (阿陀那識, grasping consciousness) is extremely subtle, all seeds are like a violent torrent.' The Abhidharmasamuccaya says: 'Similar continuity without knowing impermanence.'
然此論中與心相應等言。取義不便。為有與之一字。蓋翻譯之家不細磨琢也。后譯只言。一者粗謂相應心。二者細謂不相應心也。斯言甚便。
對顯。疏俱名粗者。分別智等。皆因外境起故。更粗者貪瞋見愛執我我所。取著轉深故。論凡夫境界者。是彼內凡所覺。所除之境界故。其實亦是二乘境界。今取文便略而不言。十地等者。于中初地至七地。覺粗中之細。八地九地覺細中之粗。今就通意。但言菩薩地。
順辨生緣者。此中雖有因義。以望真如亦是緣故。從微至著。顯于生起故云順辨。通緣。疏以根本等者。前云由不覺故生三種相。又云。以有境界緣故。復生六種相。如是雖即次第而生。然推其根無明為本。
別因疏三。今初略消其文。以各自推其親所因故。故因生三細緣生六粗可知。
此中下二引經廣釋三。初標指闕具。
二正引經。文云不思議熏變者。然若一向可熏可變。即同衣等。是可思議。即是凡夫所見。若一向不可熏變。即如玉石。亦是可思議。便同權教所說。今以俱非此二故不思議。
三廣釋經義二。初細中二因三。初解云下正釋。言不可熏等者。以自性清凈心從本已來不與妄染相應故。又無明之法本性虛妄。今以虛妄之法。而能熏動性靜之體。是不可熏處而
【現代漢語翻譯】 現代漢語譯本：然而，這部論著中關於『與心相應』之類的說法，在理解上有些不方便，因為其中有個『與』字。這大概是翻譯的人沒有仔細推敲的緣故。後來的譯本只說：『一是粗略地認為相應的心，二是細微地認為不相應的心。』這種說法就非常方便理解。 對於『對顯』，疏文都稱之為『粗』，是因為分別智等都是因為外境而生起的緣故。更粗的是貪、嗔、見、愛、執我、執我所，因為這些會使執著越來越深。論中所說的凡夫境界，是那些內凡（指修行位次較低的凡夫）所覺察、所要去除的境界。實際上，這也是二乘（聲聞乘和緣覺乘）的境界，這裡爲了文字簡潔就省略不說了。關於十地等，其中初地到七地覺察到粗相中的細微之處，八地到九地覺察到細相中的粗略之處。現在就通用的意義來說，只說是菩薩地。 關於『順辨生緣』，這裡面雖然有因的含義，但相對於真如來說，也可以說是緣。從微細到顯著，顯示了生起的次第，所以說是『順辨』。『通緣』，疏文用『根本』等來解釋，前面說『由於不覺的緣故，產生三種相』，又說『因為有境界緣的緣故，又產生六種相』。像這樣雖然是依次產生，但推究其根本，還是以無明為本。 『別因疏三』，現在先簡略地解釋一下這段文字，因為各自推究其親近的所因。所以說，因產生三種細相，緣產生六種粗相，這是可以理解的。 下面的兩段引用經文來廣泛地解釋這三種細相。首先標明缺少和具備。 其次正式引用經文。經文中說『不可思議的熏變』，然而如果完全可以薰染可以改變，那就和衣服等同了，是可思議的，也就是凡夫所見到的。如果完全不可以薰染不可以改變，那就和玉石一樣，也是可思議的，就和權教（方便教法）所說的一樣。現在因為它既不是前者也不是後者，所以說是不可思議。 第三廣泛地解釋經文的意義，分為細相中的二因和三相。首先解釋說，『言不可熏等者』，是因為自性清凈心從本來就不與虛妄的染污相應。而且無明之法，其本性是虛妄的。現在用虛妄的法，卻能夠熏動本性清凈的本體，這是不可薰染的地方而
【English Translation】 English version: However, in this treatise, the expressions such as 'corresponding to the mind' are not convenient for understanding, because of the word 'with' in it. This is probably because the translator did not carefully consider it. Later translations only say: 'One is to roughly consider the corresponding mind, and the other is to subtly consider the non-corresponding mind.' This statement is very convenient to understand. Regarding 'counter-manifestation' (對顯), the commentary (疏) calls them all 'coarse' because the discriminating wisdom (分別智) and so on all arise from external objects. What is even coarser is greed (貪), anger (瞋), views (見), love (愛), attachment to self (執我), and attachment to what belongs to self (執我所), because these will make attachment deeper and deeper. The realm of ordinary beings (凡夫) mentioned in the treatise is the realm that those internal ordinary beings (內凡, referring to ordinary beings with lower levels of practice) perceive and want to eliminate. In fact, this is also the realm of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna), but it is omitted here for the sake of concise wording. Regarding the Ten Grounds (十地) and so on, among them, the first ground to the seventh ground perceive the subtle aspects in the coarse aspects, and the eighth ground to the ninth ground perceive the coarse aspects in the subtle aspects. Now, in terms of the general meaning, it is only said to be the Bodhisattva Ground (菩薩地). Regarding 'sequentially distinguishing the conditions for arising' (順辨生緣), although there is the meaning of cause in it, it can also be said to be a condition in relation to Suchness (真如). From subtle to obvious, it shows the order of arising, so it is said to be 'sequentially distinguishing'. 'General condition' (通緣), the commentary uses 'fundamental' (根本) and so on to explain, saying earlier 'Due to non-awakening (不覺), three aspects arise,' and also saying 'Because there is the condition of the realm (境界緣), six aspects arise again.' Although they arise in sequence like this, when tracing back to their root, ignorance (無明) is the basis. 'Distinguishing the specific cause in three' (別因疏三), now let's briefly explain this passage first, because each investigates its close cause. Therefore, it can be understood that the cause produces the three subtle aspects, and the condition produces the six coarse aspects. The following two paragraphs quote scriptures to extensively explain these three subtle aspects. First, it indicates what is lacking and what is complete. Secondly, it formally quotes the scripture. The scripture says 'inconceivable perfuming and transformation' (不思議熏變), however, if it can be completely perfumed and transformed, then it would be the same as clothes and so on, which is conceivable, that is, what ordinary beings see. If it cannot be perfumed and transformed at all, then it would be like jade and stone, which is also conceivable, and would be the same as what the expedient teachings (權教, upāya) say. Now, because it is neither the former nor the latter, it is said to be inconceivable. Thirdly, it extensively explains the meaning of the scripture, dividing it into two causes and three aspects in the subtle aspects. First, it explains, 'The words 'cannot be perfumed' (不可熏) and so on are because the self-nature pure mind (自性清凈心) has never been associated with false defilements from the beginning. Moreover, the nature of ignorance is false. Now, using the false dharma, it can perfume and move the inherently pure essence, which is where it cannot be perfumed and
熏也。言熏則不熏者。雖熏真如而真如性且不動。又此無明體全是覺一相無異。將何以為能熏所熏。雖無能所而現法宛然。故云不熏之熏。言不可變而變者。夫真如者。是無變異義。本不合變。而受無明熏之成變動故。變動相者。即業相等。是又變即不變者。雖動成識相而性凈無改。雖性無改而全體見動。如水成波而濕性不變。濕雖不變而全體動。故云不變之變。
勝鬘下二引經證同。不染者。即前不可熏及不可變異也。而染者。即前而能熏及而變異也。
然此下。三結屬不相應心也。以能熏是無明之妄。所熏是真如之心。心與無明俱無形相故。微隱也。以能起因緣微隱故。令所起現識行相亦細故。此三種俱名為細也。于中等者。以舉細則未必有粗。舉粗則必有其細也。又此現識即梨耶之異名。自含三相也。
取種種塵下釋粗中二因二。初正釋。動彼心海者。即梨耶心海也。識浪即智相等。故經云。境界風所動。種種識浪生。故下論云。以有妄境界染法緣故。即熏習妄心令其念著等。妄念習氣等者。即枝末無明是迷似為實之者。此無明就最初與真和合則名根本。就至成識之後。依在識中轉名枝末也。故此名為妄念習氣。此塵等者。內有無明外有境界。因緣具足事識生焉。
以妄下二結屬相應
【現代漢語翻譯】 現代漢語譯本： 熏習。說到熏習，那麼不被熏習的，即使是熏習真如，真如的本性也不會動搖。而且這無明的本體完全是覺悟的一相，沒有差異。用什麼作為能熏和所熏呢？雖然沒有能熏和所熏，但現前的法卻是清清楚楚的。所以說是不熏之熏。說到不可變而變，真如是沒有變異的意思，本來不應該變。但受到無明的熏習而成了變動。變動的相，就是業相等。這又是變即不變，雖然動而成識相，但本性清凈沒有改變。雖然本性沒有改變，但全體顯現為動。就像水變成波浪，而水的濕性沒有改變。濕性雖然沒有改變，但全體在動。所以說是不變之變。
勝鬘經以下兩段引用經文來證明相同的意思。不染，就是前面所說的不可熏和不可變異。而染，就是前面所說的能熏和變異。
然後下面第三段總結歸屬於不相應心。因為能熏是無明的虛妄，所熏是真如的心。心與無明都沒有形狀，所以是微隱的。因為能生起因緣是微隱的，所以使所生起的現識行相也很細微。這三種都叫做細。于中等，因為提到細未必有粗，提到粗必定有細。而且這現識就是阿賴耶識的異名，自身包含三相。
取種種塵以下解釋粗中二因二。首先正式解釋。動彼心海，就是阿賴耶心海。識浪就是智相等。所以經中說：『被境界風所動，生起種種識浪。』所以論中說：『因為有虛妄境界染法的緣故，就熏習虛妄的心，使它念著等等。』虛妄念頭的習氣等等，就是枝末無明，是迷惑相似的認為是真實的。這無明就最初與真如和合來說，就叫做根本無明。就到成為識之後，依附在識中轉而叫做枝末無明。所以這叫做虛妄念頭的習氣。這塵等等，內有無明，外有境界，因緣具足，事識就產生了。
以妄下第二段總結歸屬於相應。
【English Translation】 English version: 'To perfume.' When speaking of perfuming, that which is not perfumed, even if it perfumes True Thusness (Tathata), the nature of True Thusness remains unmoved. Moreover, the substance of this ignorance (avidya) is entirely the same as the aspect of enlightenment, without any difference. What can be taken as the 'perfumer' and the 'perfumed'? Although there is no 'perfumer' or 'perfumed,' the present Dharma is clearly apparent. Therefore, it is called 'perfuming without perfuming.' Speaking of 'immutable yet changing,' True Thusness means 'without alteration.' It fundamentally should not change. However, due to being perfumed by ignorance, it becomes change and movement. The aspect of change and movement is the aspect of karma, etc. This is also 'changing yet immutable.' Although it moves and becomes consciousness (vijnana), its pure nature remains unchanged. Although its nature is unchanged, the entire body appears to move. It is like water becoming waves, but the wetness of the water remains unchanged. Although the wetness is unchanged, the entire body moves. Therefore, it is called 'immutable yet changing.'
The following two sections from the Shrimala Sutra cite scriptures to prove the same meaning. 'Not stained' refers to the aforementioned 'cannot be perfumed' and 'cannot be altered.' 'Stained' refers to the aforementioned 'can perfume' and 'can be altered.'
Then, the third section below concludes that it belongs to the non-corresponding mind. Because the 'perfumer' is the delusion of ignorance, and the 'perfumed' is the mind of True Thusness. Since both the mind and ignorance have no form, they are subtle and hidden. Because the cause that gives rise to conditions is subtle and hidden, it causes the aspect of the present consciousness that arises to also be subtle. These three are all called 'subtle.' 'Among them, etc.' is because mentioning 'subtle' does not necessarily mean there is 'coarse,' but mentioning 'coarse' necessarily means there is 'subtle.' Moreover, this present consciousness is another name for the Alaya-consciousness (Alaya-vijnana), which itself contains three aspects.
'Taking various dusts' below explains the two causes and two conditions in the coarse and middle levels. First, the formal explanation. 'Moving that ocean of mind' refers to the Alaya-consciousness ocean. 'Consciousness waves' are the aspects of wisdom, etc. Therefore, the sutra says, 'Moved by the wind of the realm, various consciousness waves arise.' Therefore, the treatise says, 'Because there is the condition of delusional realm-stained Dharma, it perfumes the delusional mind, causing it to be attached, etc.' The habits of delusional thoughts, etc., are the branch-end ignorance, which is deluded into thinking that what is similar is real. This ignorance, when initially combined with True Thusness, is called fundamental ignorance. After it becomes consciousness, it relies on the consciousness and is then called branch-end ignorance. Therefore, this is called the habits of delusional thoughts. These dusts, etc., have ignorance within and realms without. When the causes and conditions are complete, the active consciousness arises.
'Because of delusion' the second section below concludes that it belongs to the corresponding.
心也。內熏是枝末不覺。外熏是所現六塵。以能起因緣粗顯故。所起事識亦復明著。
疏經中下。三經論對辨。得生等者。若無無明為熏習終不自生。若無真如為所依終不自住。斯則三細隨妄生。已依真而住。事識等者。若無外境界為資熏終不自生。若無梨耶為所依終不自住。斯則事識隨外境生。已依本識而住。其猶波浪無風終不自生。無水終不自住。是故依風而生。依水而住也。今此下正明論意。生緣者。以無明及境界。是本事二識生起緣也。謂本識生起以無明為緣。事識生起以境界為緣。只說二種生緣。不說二種生因故云不論依住。依住即因也。余文可見。
逆論滅義者。夫斷除妄染。理合從粗至細。今反於此故云逆也。蓋直約道理。不對人治故。正辨。疏得對治等者。以無明為因能生三細境界。是三中之一。復能為緣。而生六粗。因既已滅緣依何立。故隨滅也。此依下揀濫恐有。疑雲。此生滅是剎那唸唸之生滅。故今揀之。言始終者。隨流以第六染為始。初染為終。反流以初染為始。第六染為終。起則六染紛然曠劫流浪。盡則一念都絕究竟寂常。又起盡即始終也。非同剎那唸唸不住之生滅爾。
問中疏若境界等者。以上云依如來藏有生滅心。今復云心滅。心若滅者。即藏性滅。此則約通名以
【現代漢語翻譯】 現代漢語譯本：心（citta）也。內熏（internal perfuming）是指細微的枝末，難以察覺。外熏（external perfuming）是指所顯現的六塵（色、聲、香、味、觸、法），因為它們能夠引起因緣，所以顯得粗顯。由外熏所產生的事識（objective consciousness）也因此更加明顯。
疏解《起信論》中的下文，通過三經論（指《楞伽經》、《勝鬘經》等經典以及《起信論》本身）的對辨，來說明『得生』等含義。如果沒有無明（avidyā，無知）作為熏習，心識終究不能自己產生；如果沒有真如（tathatā，如實）作為所依，心識終究不能自己安住。因此，三種細微的境界（指業識、轉識、現識）隨著虛妄而生，已經依靠真如而安住。事識等，如果沒有外境界作為資助熏習，心識終究不能自己產生；如果沒有阿賴耶識（ālayavijñāna，藏識）作為所依，心識終究不能自己安住。因此，事識隨著外境而生，已經依靠本識（original consciousness）而安住。這就像波浪，沒有風終究不能自己產生，沒有水終究不能自己安住。所以，波浪依靠風而生，依靠水而安住。下面這段文字正是爲了闡明《起信論》的意旨。生緣（productive cause）是指無明和境界，是本識和事識生起的助緣。也就是說，本識的生起以無明為緣，事識的生起以境界為緣。這裡只說了兩種生緣，沒有說兩種生因，所以說『不論依住』。『依住』就是指生因。其餘文字可以自行理解。
逆論滅義是指，斷除虛妄染污，按道理應該從粗到細。現在反而從細到粗，所以說是『逆』。這是直接從道理上來說，不是針對修行人而言。『正辨』，疏解『得對治』等含義，是因為無明作為生因，能夠產生三種細微境界，是三種細微境界中的一種。又能夠作為助緣，而產生六種粗顯境界。生因既然已經滅除，助緣又依靠什麼而存在呢？所以助緣也隨著生因而滅除。下面這段文字是爲了避免產生誤解，恐怕有人會懷疑說，這種生滅是剎那唸唸的生滅。所以現在加以辨析。『言始終』，隨順生死流轉，以第六染（執著相續染）為開始，以最初的染（根本無明染）為終結。反轉生死流轉，以最初的染為開始，以第六染為終結。生起時，六種染污紛然雜陳，在漫長的劫數中流浪生死。滅盡時，一念都完全斷絕，達到究竟寂靜常住的境界。又，生起和滅盡就是始終。這不同於剎那唸唸不住的生滅。
問答中的疏解，『若境界等』，上面說依靠如來藏（tathāgatagarbha，如來藏）有生滅心。現在又說心滅。心如果滅了，那就是藏性（tathāgatagarbha-dhātu，如來藏性）滅了。這是從通用的名稱來說。
【English Translation】 English version: It is the citta (mind). Internal perfuming refers to subtle branches and ends, difficult to perceive. External perfuming refers to the six sense objects (form, sound, smell, taste, touch, dharma) that appear, because they can cause conditions, so they appear coarse. The objective consciousness (objective consciousness) produced by external perfuming is therefore more obvious.
Explaining the following in the commentary of the Awakening of Faith, through the comparison of the three sutras and treatises (referring to the Laṅkāvatāra Sūtra, the Śrīmālādevī Siṃhanāda Sūtra, and the Awakening of Faith itself), to explain the meaning of 'attaining birth' and so on. If there is no avidyā (ignorance) as perfuming, consciousness will ultimately not arise by itself; if there is no tathatā (suchness) as the basis, consciousness will ultimately not abide by itself. Therefore, the three subtle realms (referring to karma consciousness, transforming consciousness, and appearing consciousness) arise with delusion and already abide relying on tathatā. Objective consciousness, etc., if there is no external realm as assisting perfuming, consciousness will ultimately not arise by itself; if there is no ālayavijñāna (store consciousness) as the basis, consciousness will ultimately not abide by itself. Therefore, objective consciousness arises with the external realm and already abides relying on the original consciousness. This is like waves, without wind they will ultimately not arise by themselves, without water they will ultimately not abide by themselves. Therefore, waves arise relying on wind and abide relying on water. The following passage is precisely to clarify the intention of the Awakening of Faith. Productive cause refers to ignorance and the realm, which are the assisting conditions for the arising of the original consciousness and objective consciousness. That is to say, the arising of the original consciousness takes ignorance as the condition, and the arising of objective consciousness takes the realm as the condition. Here, only two kinds of productive causes are mentioned, not two kinds of productive causes, so it is said 'not discussing reliance and abiding'. 'Reliance and abiding' refers to the productive cause. The remaining text can be understood by oneself.
Reversing the discussion of the meaning of extinction refers to, eliminating false defilements, in principle, should be from coarse to fine. Now, it is reversed from fine to coarse, so it is said to be 'reversing'. This is directly from the principle, not aimed at practitioners. 'Correctly distinguishing', explaining the meaning of 'attaining counteraction', is because ignorance as the productive cause can produce three subtle realms, which is one of the three subtle realms. It can also serve as an assisting condition, and produce six coarse realms. Since the productive cause has already been extinguished, what does the assisting condition rely on to exist? Therefore, the assisting condition also disappears with the productive cause. The following passage is to avoid misunderstandings, fearing that someone may doubt that this arising and ceasing is the arising and ceasing of momentary thoughts. Therefore, it is now analyzed. 'Speaking of beginning and end', following the flow of birth and death, the sixth defilement (attachment to continuous defilement) is the beginning, and the initial defilement (fundamental ignorance defilement) is the end. Reversing the flow of birth and death, the initial defilement is the beginning, and the sixth defilement is the end. When arising, the six defilements are mixed and scattered, wandering in birth and death for countless kalpas. When extinguished, one thought is completely cut off, reaching the ultimate state of stillness and permanence. Also, arising and extinction are the beginning and end. This is different from the arising and ceasing of momentary thoughts.
The commentary in the question and answer, 'If the realm, etc.', above it was said that relying on the tathāgatagarbha (womb of the tathāgata) there is arising and ceasing mind. Now it is said that the mind ceases. If the mind ceases, then the tathāgatagarbha-dhātu (tathāgatagarbha-nature) ceases. This is speaking from the common name.
難別體。是疑相應心體滅也。若體滅者。八地之中便合成佛。以無心為所依故。三細則亡。亡則無可斷也。不成何待。若言等者。以依心體有于無明。心體既常無明亦常。故能依三細則不可滅。此疑不相應心永不得滅。
法中論心相滅等者。此約體相以釋通。疏粗相等者。妄相差別故。論粗細。真心無差故。唯一體也。
喻中論二。初總立喻本。疏喻無明等者。前疑心體若滅無明三相不得相續。今舉風水相依之喻。以顯心體不滅故。得三相相續不斷。如風依水而有波也。此示下明無明依真而現生滅故。前文云。心與無明俱無形相故。
論若水下。二別顯喻相二。初喻相應心。疏此示等者。順於所疑。亦是牒而縱之。以境下正釋所疑。以境滅時相應心相雖滅。心體不滅。以不滅故三細相續。此如猛風滅故。粗浪滅非水體滅也。然克而論之。唯有二相。以境界即是現相。今已滅故。而言三細者。蓋通言也。良以下出其所以。以前云因滅故緣滅。非謂緣滅故因滅。意云。粗不該細細尚得存。況心體不亡。何疑斷絕。由是下結答所問。斯則相應心相雖隨境滅。而細相不滅。
論唯風下。二喻不相應心。疏非靜心等者。以水非動性故。波滅而水不滅。心非動性故染滅而心不滅。此如微風滅故。細波滅亦
【現代漢語翻譯】 現代漢語譯本： 難別體：這是關於疑相應心體是否會滅的問題。如果心體滅了，那麼在八地菩薩的境界中就應該成佛，因為沒有了心作為所依。這樣一來，三細相（智相、相續相、執取相）就會消失，消失了就無可斷滅。如果這樣，還等待什麼才能成佛呢？如果說心體是恒常的，因為無明依附於心體而存在，心體既然是常，無明也是常，所以能依附的三細相就不可滅。這樣，疑不相應心就永遠無法滅除。
法中論心相滅等：這是從體和相的角度來解釋通達。疏粗相等：因為妄相有差別，所以說粗細。真心沒有差別，所以是唯一的體。
喻中論二：首先總的設立譬喻的根本。疏喻無明等：前面懷疑心體如果滅了，無明三相就不能相續。現在舉風和水相互依存的譬喻，來顯示心體不滅，所以三相可以相續不斷，就像風依附於水而有波浪一樣。這顯示了下面說明無明依附於真如而顯現生滅的道理。前面說，心和無明都沒有形狀。
論若水下：其次分別顯示譬喻的相狀。首先譬喻相應心。疏此示等：這是順應所懷疑的問題，也是承接並縱容它。以境下正釋所疑：以境界滅的時候，相應心的相雖然滅了，但是心體不滅。因為不滅，所以三細相續。這就像猛烈的風停息了，粗大的波浪就滅了，但水的本體並沒有滅。然而嚴格來說，只有兩種相，因為境界就是現相，現在已經滅了。現在說三細相，是通俗的說法。良以下出其所以：前面說因為因滅所以緣滅，不是說因為緣滅所以因滅。意思是說，粗的不能包含細的，細的尚且能夠存在，何況心體沒有滅亡，有什麼可懷疑會斷絕的呢？由是下結答所問：因此，相應心的相雖然隨著境界而滅，但是細相併沒有滅。
論唯風下：其次譬喻不相應心。疏非靜心等：因為水不是動性的，所以波浪滅了而水不滅。心不是動性的，所以染污滅了而心不滅。這就像微風停息了，細小的波浪也滅了。
【English Translation】 English version: Difficult to Distinguish the Substance: This concerns the question of whether the substance of the mind corresponding to doubt will be extinguished. If the substance of the mind is extinguished, then one should attain Buddhahood in the eighth Bhumi (stage of a Bodhisattva), because there is no mind as a basis. In this case, the three subtle aspects (the aspect of wisdom, the aspect of continuity, and the aspect of attachment) will disappear, and if they disappear, there will be nothing to extinguish. If this is the case, what are we waiting for to attain Buddhahood? If it is said that the substance of the mind is constant, because ignorance depends on the substance of the mind to exist, and since the substance of the mind is constant, ignorance is also constant, then the three subtle aspects that depend on it cannot be extinguished. In this way, the mind not corresponding to doubt will never be extinguished.
The Treatise on the Extinction of Mental Aspects in the Dharma: This explains thorough understanding from the perspective of substance and appearance. The Commentary on Coarse and Subtle Aspects: Because delusional appearances have differences, they are described as coarse and subtle. The true mind has no differences, so it is a single substance.
The Treatise on Two Analogies: First, establish the basis of the analogy in general. The Commentary on the Analogy of Ignorance, etc.: Previously, it was doubted that if the substance of the mind were extinguished, the three aspects of ignorance could not continue. Now, the analogy of wind and water depending on each other is used to show that the substance of the mind is not extinguished, so the three aspects can continue uninterrupted, just as waves exist depending on the wind and water. This shows that the following explains the principle that ignorance depends on Suchness to manifest arising and ceasing. Previously, it was said that the mind and ignorance have no form.
The Treatise says, 'If the water is below': Secondly, separately show the characteristics of the analogy. First, the analogy of the corresponding mind. The Commentary says, 'This shows, etc.': This is in accordance with the doubted question, and it is also accepting and indulging it. 'With the realm below, explain the doubt directly': When the realm is extinguished, although the appearance of the corresponding mind is extinguished, the substance of the mind is not extinguished. Because it is not extinguished, the three subtle aspects continue. This is like when the fierce wind stops, the rough waves are extinguished, but the substance of the water is not extinguished. However, strictly speaking, there are only two aspects, because the realm is the present appearance, and now it has been extinguished. Now, saying the three subtle aspects is a common way of speaking. 'The Good Below explains the reason': Previously, it was said that because the cause is extinguished, the condition is extinguished, not that because the condition is extinguished, the cause is extinguished. The meaning is that the coarse cannot contain the subtle, and the subtle can still exist, let alone the substance of the mind is not extinguished, what is there to doubt that it will be cut off? 'Therefore, below concludes the answer to the question': Therefore, although the appearance of the corresponding mind is extinguished with the realm, the subtle aspects are not extinguished.
The Treatise says, 'Only the wind is below': Secondly, the analogy of the non-corresponding mind. The Commentary says, 'Not the quiet mind, etc.': Because water is not of a moving nature, the waves are extinguished but the water is not extinguished. The mind is not of a moving nature, so defilements are extinguished but the mind is not extinguished. This is like when the gentle wind stops, the small waves are also extinguished.
非水滅。
論無明亦爾下初合總喻。
若心下合別喻。一一以喻對之可見。斯則粗染滅時細染不滅故。八地菩薩未得成佛。無明盡時細染方盡。故得從此已上修證佛果。理極昭著。論眾生者。即依業轉二相之眾生也。斯則八地已上皆依業轉得名眾生。今心體既滅眾生無依。故斷絕也。又業轉二相即是眾生。如前云。眾生依心意意識轉故。疏今以下結成一心二門也。以前論生起。須約生滅門中以辨。今約滅惑終歸之處。須會入一心也。若不然者。便應生滅之義。永不入於一心故。須配入也。體即智也。相即癡也。不覺等者。同前究竟覺智凈。相法出離鏡等義。始本不二唯一心在。故經云。生滅既滅寂滅現前。前則迷一心以成九相。今則滅九相以歸一心。無不皆從法界流。無不皆歸此法界也。
染凈相資。資取也。即藉賴之義。謂染法凈法自不能生。以互相取假其勢力。以為藉賴之緣。方得生故。又資者助益義。謂互相資助令生染凈故。以前科但明染凈當位生滅之義。而未廣明染法凈法生起行相。今即說之。意明染凈互相資假。互相助益。生一切法。如染助於凈。凈假于染。則凈法隨流生諸染法。凈助於染染假于凈。則染法反流生諸凈法。本雖相違反成相順。染法凈法遞互相假也。疏文二。初敘章意。
互者更互。熏謂擊發。亦即生義。謂遞互相生擊發。令染凈不斷相資互熏。名異義同爾。相生者。即互熏也。不斷者。且各就一期所論。其實凈法即不斷。染法即有斷斷不斷義。如下所辨能生等者。即生滅門初云。此識有二種義。能攝一切法生一切法。前科已明攝義。即二覺之文是也。今此正辨生義。故說相資。問何以先明攝義。后明生義耶。答攝義是正。是故先說生義是彼攝義所因。故居其後。所以立義分中唯言能攝。不言能生。或恐有疑。從無而生生已方攝。今則意明阿賴耶識未始不生。未始不攝。攝之與生竟無前後故。或可攝義非局前文。但齊此生滅一門。于中所有染凈。以二覺之義。攝之無不盡矣。
徴列。疏此是下或問曰。前說真如是泯相顯性門。不分染凈。今文何故卻說真如為凈法耶。故此釋之。以此真如是生滅門中隨緣之義。有三義故。說名為凈。非約前門不變義說。本凈等者。性凈解脫。此通凡聖未曾染故。始凈等者。離障解脫。此唯局聖斷染方凈故。此中雙言體相者。以有相則必有體。有體則未必有相故。又相凈則必兼體凈。體凈則未必相凈故。攝論下引證。具云一所成立境。謂十波羅蜜是。真如十種功德能成十波羅蜜。釋曰。十種功德即十地所證十真如。謂遍行等新生正行。即十地所起十
【現代漢語翻譯】 現代漢語譯本： 『互者更互』（『互者更互』指相互之間的作用）。『熏謂擊發』（『熏謂擊發』指熏習可以激發）。『亦即生義』（『亦即生義』也即是生起之義）。謂遞互相生擊發（意思是說，遞相、互相生起和激發），令染凈不斷相資互熏（使得染法和凈法不斷地相互資助、相互熏習）。名異義同爾（名稱不同，意義相同）。相生者（相互生起），即互熏也（就是相互熏習）。不斷者（不斷），且各就一期所論（姑且就一個時期來討論）。其實凈法即不斷（實際上，凈法就是不斷的），染法即有斷斷不斷義（染法有斷滅和不斷滅的含義），如下所辨（如下文所辨析）。能生等者（能生等），即生滅門初云（就是生滅門一開始所說），此識有二種義（這個識有兩種含義），能攝一切法生一切法（能夠攝持一切法，生起一切法）。前科已明攝義（前面已經闡明了攝持的含義），即二覺之文是也（就是二覺的文句）。今此正辨生義（現在這裡正是辨析生起的含義），故說相資（所以說相互資助）。問何以先明攝義（問：為什麼先闡明攝持的含義），后明生義耶（后闡明生起的含義呢）？答攝義是正（答：攝持的含義是主要的），是故先說生義是彼攝義所因（所以先說生起的含義是攝持含義的原因），故居其後（所以放在後面）。所以立義分中唯言能攝（所以在立義分中只說能夠攝持），不言能生（沒有說能夠生起）。或恐有疑（或許是擔心有人懷疑），從無而生生已方攝（從無而生，生起之後才攝持）。今則意明阿賴耶識未始不生（現在的意思是說，阿賴耶識從來沒有不生起），未始不攝（從來沒有不攝持）。攝之與生竟無前後故（攝持和生起本來就沒有先後）。或可攝義非局前文（或許攝持的含義不侷限於前面的文句），但齊此生滅一門（但就這生滅一門來說），于中所有染凈（其中所有的染法和凈法），以二覺之義（用二覺的含義），攝之無不盡矣（攝持沒有不窮盡的）。 徴列（徵引列舉）。疏此是下或問曰（疏中此處下面有人問），前說真如是泯相顯性門（前面說真如是泯滅現象，顯現自性的法門），不分染凈（不區分染法和凈法）。今文何故卻說真如為凈法耶（現在為什麼又說真如是凈法呢）？故此釋之（所以這裡解釋說），以此真如是生滅門中隨緣之義（這個真如是生滅門中隨緣的含義），有三義故（有三種含義），說名為凈（所以稱為凈）。非約前門不變義說（不是從前面法門不變的含義來說）。本凈等者（本凈等），性凈解脫（性凈解脫），此通凡聖未曾染故（這個通於凡夫和聖人，未曾被污染過）。始凈等者（始凈等），離障解脫（離障解脫），此唯局聖斷染方凈故（這個只侷限於聖人，斷除染污才清凈）。此中雙言體相者（這裡同時說體和相），以有相則必有體（因為有相就一定有體），有體則未必有相故（有體卻不一定有相）。又相凈則必兼體凈（而且相清凈就一定包含體清凈），體凈則未必相凈故（體清凈卻不一定相清凈）。攝論下引證（《攝大乘論》下面引證），具云一所成立境（詳細地說，一是所成立的境界），謂十波羅蜜是（就是十波羅蜜）。真如十種功德能成十波羅蜜（真如的十種功德能夠成就十波羅蜜）。釋曰（解釋說），十種功德即十地所證十真如（十種功德就是十地所證的十種真如），謂遍行等新生正行（就是遍行等新生正行），即十地所起十（就是十地所生起的十）。
【English Translation】 English version: 'Mutual' means interacting with each other. 'Perfuming means striking and activating.' It also means 'giving rise to.' It refers to the process of mutual generation, striking, and activating, causing defilement and purity to continuously support and perfume each other. Different names, same meaning. 'Mutual generation' is mutual perfuming. 'Continuous' is discussed in terms of each period. In reality, pure Dharma is continuous, while defiled Dharma has both interrupted and uninterrupted meanings, as will be explained below. 'Able to generate, etc.' refers to the initial statement in the Gate of Birth and Death: 'This consciousness has two meanings: it can encompass all dharmas and generate all dharmas.' The previous section has already clarified the meaning of encompassing, which is the text on the Two Awakenings. Now, this section specifically discusses the meaning of generation, hence the statement of mutual support. Question: Why clarify the meaning of encompassing first and then the meaning of generation? Answer: The meaning of encompassing is primary, therefore it is stated first. The meaning of generation is the cause of the meaning of encompassing, hence it is placed later. Therefore, in the section on establishing meaning, it only says 'able to encompass' and does not say 'able to generate,' perhaps to avoid doubt that it generates from nothing and then encompasses after generating. Now, the intention is to clarify that the Alaya Consciousness never fails to generate and never fails to encompass. Encompassing and generating have no before or after. Or perhaps the meaning of encompassing is not limited to the previous text, but only to this Gate of Birth and Death. Within it, all defilement and purity, with the meaning of the Two Awakenings, are encompassed without exception. Quoting and listing. The commentary below this says, 'Someone asks: Previously, it was said that True Thusness (Tathata) is the gate of obliterating phenomena and revealing nature, not distinguishing between defilement and purity. Why does this text now say that True Thusness is pure Dharma?' Therefore, this explains it, saying that this True Thusness is the meaning of following conditions in the Gate of Birth and Death, having three meanings, hence it is called pure. It is not discussed from the meaning of unchanging in the previous gate. 'Originally pure, etc.' means the purity of nature and liberation, which is common to both ordinary beings and sages, never having been defiled. 'Initially pure, etc.' means liberation from obstacles, which is limited to sages, becoming pure only after cutting off defilement. Here, both body and characteristics are mentioned because if there are characteristics, there must be a body, but if there is a body, there may not necessarily be characteristics. Also, if the characteristics are pure, the body must also be pure, but if the body is pure, the characteristics may not necessarily be pure. The Compendium of Mahayana cites evidence below, stating in detail that one is the realm established, which is the Ten Paramitas (Ten Perfections). The ten kinds of merits of True Thusness can accomplish the Ten Paramitas. The explanation says that the ten kinds of merits are the ten True Thusnesses realized in the Ten Grounds (Ten Bhumis), which are the newly arising correct practices such as pervasive conduct, etc., which are the ten arising from the Ten Grounds.
波羅蜜行。由真如中有此十種功德故。能起十種正行而隨順之。如下文云。以知法性體無慳貪。順本性故行佈施波羅蜜。此則不同相宗卻以真如功德為所成立。兼復證有能所熏義。凈緣等者。報應二身能與眾生為凈緣故。今此三中中即智凈相。后則不思議業相。又於四鏡中初是前二鏡。次即第三鏡。后則第四鏡。又前二是自體相熏習。后一是用熏習。亦名內外因緣熏也。六染等者。前云。當知無明能生一切染法。以一切染法皆是不覺相故。通事識者。即智相。以資熏枝末無明。令念相續起於我執。造業受報故。業識能資熏根本無明。令起轉現故。今據下明舉細攝粗也。但舉業識之細。自攝事識之粗。事識所緣者。以此六塵能熏動心海。起諸識浪。增長念取生諸過故。此三下或問曰。此四義中何故染具說三。凈唯說一耶。今此釋之。以染法本性自差別故。仗因托緣方得生故。須說三義。凈法一味雖分體用。用還同體無別異故。仗托因緣者。於此三中無明是因妄境是緣。妄心是因緣所起本識事識。各有因緣。如前廣辨體用無別者。但內熏為體。外熏為用。用合體時。非別外來融同一味。故眾生心內之佛。還化自己眾生故說一種。
喻中論如世間等者。若望法合則有二說。一者以衣喻一心。香喻染凈。以香有可意不可
【現代漢語翻譯】 現代漢語譯本： 波羅蜜行。由於真如（Tathata，事物的真實本性）中具有這十種功德，所以能夠生起十種正行來隨順它。如下文所說：『因為知道法性（Dharmata，諸法的性質）的本體沒有慳貪，順應本性所以行佈施波羅蜜（Dāna-pāramitā，佈施的完美）。』這不同於相宗（Yogācāra，唯識宗），而是以真如的功德作為所成立的。兼而證明有能熏和所熏的意義。『凈緣等』，是指報身（Saṃbhogakāya，報身）和應身（Nirmāṇakāya，應化身）能夠作為眾生的清凈因緣。現在這三種之中，『中』就是智凈相（智慧清凈之相）。『后』則是不思議業相（不可思議的業力之相）。又在四鏡之中，最初是前二鏡，其次是第三鏡，最後是第四鏡。又前二者是自體相熏習，后一者是用熏習，也叫做內外因緣熏。『六染等』，前面說：『應當知道無明（Avidyā，無知）能夠生一切染法，因為一切染法都是不覺相的緣故。』『通事識者』，就是智相（智慧之相），用來資助熏習枝末無明，使念相續生起我執（Atma-graha，對自我的執著），造業受報。業識（Karma-vijñāna，業的意識）能夠資助熏習根本無明，使之生起轉變顯現。現在根據下文說明，舉細攝粗。只是舉出業識的細微，自然包含了事識的粗顯。事識所緣的，是以這六塵（色、聲、香、味、觸、法）能夠熏動心海，生起各種識浪，增長念取，產生各種過失的緣故。『此三下或問曰』，這四義中，為什麼染具說了三種，而凈只說一種呢？現在解釋它，因為染法的本性自然有差別，依靠因托緣才能生起，所以需要說三種意義。凈法一味，雖然分為體和用，但用還是和體相同，沒有差別，所以說一種。『仗托因緣者』，在這三種之中，無明是因，妄境是緣，妄心是因緣所起，本識（Ālaya-vijñāna，阿賴耶識）和事識各有因緣，如前面廣泛辨析的。『體用無別者』，只是內熏為體，外熏為用，用和體合在一起時，不是從外面來的，而是融合成同一味道。所以眾生心內的佛，還是化度自己眾生，所以說一種。
『喻中論如世間等者』，如果望法合，則有兩種說法。一種是以衣服比喻一心，香比喻染凈，因為香有可意和不可意。
【English Translation】 English version: The practice of Paramita (Pāramitā, Perfection). Because of these ten merits in Suchness (Tathata, the true nature of things), it can generate ten kinds of right practices to follow it. As the following text says: 'Because knowing that the nature of Dharma (Dharmata, the nature of all dharmas) has no stinginess, following the original nature, one practices the Dana-paramita (Dāna-pāramitā, the perfection of giving).' This is different from the Yogācāra (Yogācāra, Consciousness-only school), but takes the merits of Suchness as what is established. It also proves the meaning of the able-to-perfume and the perfumed. 'Pure conditions, etc.,' means that the Sambhogakaya (Saṃbhogakāya, the enjoyment body) and the Nirmāṇakāya (Nirmāṇakāya, the emanation body) can be pure conditions for sentient beings. Now, among these three, 'middle' is the aspect of pure wisdom. 'Later' is the aspect of inconceivable karma. Also, in the four mirrors, the first is the first two mirrors, the second is the third mirror, and the last is the fourth mirror. Also, the first two are self-nature perfuming, and the last one is the use of perfuming, also called internal and external cause and condition perfuming. 'Six defilements, etc.,' the previous text says: 'It should be known that ignorance (Avidyā, ignorance) can generate all defiled dharmas, because all defiled dharmas are aspects of non-awakening.' 'Those who understand affairs' are the aspect of wisdom, which is used to assist in perfuming the branches and ends of ignorance, causing the continuous arising of the ego-attachment (Atma-graha, attachment to self), creating karma and receiving retribution. Karma-consciousness (Karma-vijñāna, karma consciousness) can assist in perfuming the fundamental ignorance, causing it to arise and manifest. Now, according to the following explanation, the subtle includes the coarse. Only the subtlety of karma-consciousness is mentioned, which naturally includes the coarseness of affair-consciousness. What affair-consciousness is concerned with is that these six dusts (form, sound, smell, taste, touch, dharma) can perfume and move the sea of mind, causing various waves of consciousness to arise, increasing attachment and generating various faults. 'This three below or asks,' among these four meanings, why are three kinds of defilements mentioned, but only one kind of purity is mentioned? Now, this explains it, because the nature of defiled dharmas is naturally different, and they can only arise by relying on causes and conditions, so three meanings need to be explained. The pure dharma is of one flavor, although it is divided into substance and function, the function is still the same as the substance, without any difference, so one kind is mentioned. 'Those who rely on causes and conditions,' among these three, ignorance is the cause, false realms are the condition, false mind is caused by causes and conditions, and the Alaya-consciousness (Ālaya-vijñāna, storehouse consciousness) and affair-consciousness each have causes and conditions, as explained extensively earlier. 'Those whose substance and function are not different,' only internal perfuming is the substance, and external perfuming is the function. When the function and substance are combined, it does not come from the outside, but merges into the same flavor. Therefore, the Buddha within the minds of sentient beings still transforms their own sentient beings, so one kind is mentioned.
'In the analogy, it is said that it is like the world, etc.,' if one looks at the Dharma and combines it, there are two ways of saying it. One is to use clothes to compare the one mind, and fragrance to compare defilement and purity, because fragrance can be pleasant and unpleasant.
意故。二者以衣本無香而熏之。有香通喻染凈熏習之義。以凈本無染熏之有染。染本無凈熏之有凈。但取大抵通意不必分喻別配。后意為正。
閤中論二一染熏凈。疏無相等者。此約真釋相字相即九相。然前說九相是不覺相者。以約親生義說故。今此說為真如相者。就根本說故。是則兼彼無明不覺。亦是真如相。如前云。如是無漏無明種種業幻皆同真如性相也。又顯下約妄解相字。以妄有差別可覽可別。而無自體故。又自不能反染歸凈。用義亦無。然非無染用。今就反流名無用也。既無此用故。但云相。此約下顯意可知。然此染凈二法各不無相用。且迷真執妄起惑造業。豈非染用。智凈相法出離鏡大智慧光明義等。豈非凈相。今此文中意在影略。故各舉一義。疏文所釋且一往耳。惡習所熏等。即楞伽經如前略辨。然準他宗。于能所熏中皆揀真如以是堅密及不生滅。今此實教約不思議熏變故。有斯義。
論無明下凈薰染。疏此是等者。以生滅是攬理成事門。染凈相存。故有熏習之義。若真如是泯相顯性門。則镕融生滅為一真體。無所敵對。故無熏義由此等者。若順流違真如時。即是染用。今以本覺熏習使反順真。乃名凈用。其猶逆判之徒既已降伏。乃奉赤心於主也。昔則背之為逆黨。今則順之為忠臣。此釋
【現代漢語翻譯】 意在說明，就像兩種情況都是用沒有香味的衣服來薰染香氣一樣。有香氣可以比喻染凈熏習的意義，就像清凈的本性本來沒有污染，通過熏習才有了污染；污染的本性本來沒有清凈，通過熏習才有了清凈。這裡只是取其大致相通的意義，不必分別比喻和具體對應。後面的意思才是主要的。
結合《中論》所說的『染熏凈』，窺基法師的疏文中說『無相等者』，這是就真如來解釋『相』字，即九相。然而前面說九相是不覺之相，是因為就親生的意義來說的。現在這裡說為真如之相，是就根本來說的。這樣就包括了無明不覺，也是真如之相。如前面所說：『像這樣無漏無明的種種業幻，都與真如的體性相同』。另外，窺基法師的疏文下面是就妄解來解釋『相』字，因為虛妄有差別，可以觀察可以分辨，而沒有自體。而且自身不能反染歸凈，從作用的意義上來說也是沒有的。然而並非沒有染的作用，現在就反流來說是無用。既然沒有這種作用，所以只說是『相』。這從下面的解釋中可以明白。然而這染凈二法各自並非沒有相用。且迷戀真如執著虛妄，生起迷惑造作惡業，難道不是染的作用嗎？智慧清凈的相法，出離鏡子的廣大智慧光明等，難道不是凈的相嗎？現在這段文字中的意思是簡略的，所以各自舉一個意義。窺基法師疏文的解釋只是一種說法。『惡習所熏』等，即《楞伽經》所說，如前面略微辨析的。然而按照其他宗派，在能熏和所熏中都選擇真如，因為真如是堅固緊密的，並且不生不滅。現在這種實教是就不可思議的熏變來說的，所以有這種意義。
《論》中說無明之下清凈薰染，窺基法師的疏文中說『此是等者』，因為生滅是攬理成事之門，染凈之相併存，所以有熏習的意義。如果真如是泯相顯性之門，那麼就镕融生滅為一真體，沒有對立，所以沒有熏的意義。由此等者，如果順流違背真如的時候，就是染的作用。現在用本覺熏習使之反順真如，就叫做凈的作用。這就像已經降伏了的叛徒，又向君主奉獻赤誠之心一樣。過去背叛的時候是逆黨，現在順從的時候就是忠臣。這是解釋。
【English Translation】 The intention is to illustrate that, just as in both cases, clothes without fragrance are used to infuse fragrance. Having fragrance can be likened to the meaning of 'dyeing and purifying through熏習(xunxi, influence by habit)' , just as the nature of purity originally has no defilement, but through熏習(xunxi, influence by habit)' it becomes defiled; the nature of defilement originally has no purity, but through熏習(xunxi, influence by habit)' it becomes pure. Here, we only take the general meaning of mutual communication, without having to separately compare metaphors and specific correspondences. The latter meaning is the main one.
Combining the 'dyeing,熏習(xunxi, influence by habit), and purifying' mentioned in the Madhyamaka-karika (中論), Master Kuiji's (窺基) commentary says 'no equal appearances', which explains the word 'appearance' in terms of the Tathata (真如, Suchness), that is, the nine appearances. However, the previous statement that the nine appearances are the appearances of non-awakening is because it is spoken in terms of the meaning of direct birth. Now, saying that it is the appearance of Tathata (真如, Suchness) here is because it is spoken in terms of the root. In this way, it includes ignorance and non-awakening, which are also appearances of Tathata (真如, Suchness). As mentioned earlier: 'Like this, all kinds of karmic illusions of non-outflow ignorance are the same as the nature and appearance of Tathata (真如, Suchness)'. In addition, Master Kuiji's (窺基) commentary below explains the word 'appearance' in terms of false understanding, because falsehood has differences, can be observed and distinguished, but has no self-nature. Moreover, it cannot reverse defilement and return to purity by itself, and in terms of the meaning of function, it is also non-existent. However, it is not that there is no function of defilement, but now it is said to be useless in terms of reverse flow. Since there is no such function, it is only called 'appearance'. This can be understood from the explanation below. However, these two dharmas of defilement and purity each do not lack appearance and function. Moreover, being deluded by Tathata (真如, Suchness) and clinging to falsehood, giving rise to confusion and creating evil karma, is this not the function of defilement? The appearance dharma of wisdom and purity, the great wisdom and light meaning of leaving the mirror, etc., is this not the pure appearance? The meaning in this passage is brief, so each gives one meaning. Master Kuiji's (窺基) commentary is just one way of saying it. '熏習(xunxi, influence by habit)ed by evil habits', etc., as mentioned in the Lankavatara Sutra (楞伽經), as briefly analyzed earlier. However, according to other schools, in the able and the 熏習(xunxi, influence by habit)ed, they all choose Tathata (真如, Suchness), because Tathata (真如, Suchness) is firm and solid, and does not arise or perish. Now, this real teaching is spoken in terms of inconceivable 熏習(xunxi, influence by habit) transformation, so there is this meaning.
The Treatise (論) says that under ignorance, pure 熏習(xunxi, influence by habit) defiles, and Master Kuiji's (窺基) commentary says 'this is equal', because arising and ceasing is the gate of grasping principle and accomplishing things, and the appearances of defilement and purity coexist, so there is the meaning of 熏習(xunxi, influence by habit). If Tathata (真如, Suchness) is the gate of obliterating appearances and revealing nature, then it melts arising and ceasing into one true body, without opposition, so there is no meaning of 熏習(xunxi, influence by habit). By this equality, if one goes with the flow and violates Tathata (真如, Suchness), it is the function of defilement. Now, using the 熏習(xunxi, influence by habit) of original awakening to make it reverse and accord with truth is called the function of purity. This is like a traitor who has already surrendered, offering his sincere heart to the monarch. In the past, betraying was a rebel, now obeying is a loyal subject. This is the explanation.
下即勝鬘經。已如前引意云。所以能生厭求者。蓋真如之熏力也。狂寇歸伏者。乃明主之化也。涅槃下引證。彼言下會彼同此。良以下結歸今意二義。即覺不覺。覺義即今真如。不覺即今無明。無明具含妄心妄境。此中等者。覺之與佛。但唐梵異音。本對於末。性對於相。性相本末文異義同。
別中先明染熏者。據理合然也。以先成染法方反染成凈。未有先凈后成染法。若先說凈后說染者。便有妄起無窮之過。亦有悟后更迷之失故。先說染也。問中疏各二者。染凈皆有故。習熏者。自內順起。后念續於前念也。心體者。此通染凈。染熏則熏真心體。凈熏則熏無明體。資熏者。從外反擊。前念引起后念也。如次文說。無明熏真如起于妄心。即是習熏妄心卻反熏無明。令增迷倒。起轉現等即是資熏。余皆例此。心即業識境即現相。諸惑即見愛等。
略中論二。一總舉能所熏體者就此門中。即無明是能熏真如是所熏。若在後門。即真如為能無明為所。亦可下別義以無明本無自體。單說不得。凡欲舉之必須帶所依真體。真體即無明本起之處。如欲說波必須兼水也。雖復雙舉意取無明。或則意顯無明。非實有體依他起故。本來即空。或則意顯染凈互熏之所以也。若本抗行則不可熏故。如相宗說。無明真如敵體有異。
是故真如堅如玉石不能受熏也。
論以有無明下。二別明熏習之義三。初無明熏真如。疏根本等者。附真之者故非枝末。本業經云。迷第一義諦。起者名生得惑。即此無明也。熏習者。合云習熏。以對下資熏故。若不爾者。何成解釋耶。論以熏下是無明熏習之功。真如雖是凈法。被無明染法熏故。而起妄心。如楞伽云。不思議熏變是現識因等。
論以有妄心下。二妄心熏無明。不了下亦妄心熏習之功。不了等即迷真義。不覺等是起妄義。以不了真如無相。而妄現其相。如人好眼為熱氣所逼。遂成翳眼。以有翳所覆故。依此翳眼便見空華。故云現妄境界。疏以此下以是反擊。故云資熏也。增不了者。無明已是不了。又為妄心所助。更加不了。如賊遇惡人盜心轉甚。遂成盜事。
論以有妄境下。三境界熏妄心。令其下是妄境熏習之功。由外境熏故。令內心起念分別相續。執著計名。造善惡等業。受三界等報。三界無安故名苦也。如惡人為財物等所牽引故。恣行盜竊致令彰顯。受于囹圄刑戮之患。疏后二同者。以此望彼俱名業苦。依惑下釋上名同之義。上之三重鉤鎖相續。謂無明熏真如起妄心。妄心熏無明現境界。境界熏妄心。起念著造業受報。此則染緣事足九相之極故。止於斯也。
從後向前者
【現代漢語翻譯】 現代漢語譯本：因此，真如（Tathata，事物的真實本性）堅固如玉石，不會受到任何薰染。
《論》中『以有無明下』。二、分別闡明熏習的意義，分為三部分。首先是無明（Avidya，無知）熏習真如。疏解中『根本等者』，是指依附於根本的，所以不是枝末。本業經中說：『迷惑第一義諦（Paramārtha-satya，最高的真理），生起的惑，名為生得惑』，就是指這無明。『熏習者』，合起來說是『習熏』，是爲了對應下文的資熏。如果不是這樣，如何構成解釋呢？《論》中『以熏下』是無明熏習的功用。真如雖然是清凈的法，但被無明的染法薰染，因此生起妄心（illusory mind）。如《楞伽經》（Laṅkāvatāra Sūtra）所說：『不可思議熏變是現識因等』。
《論》中『以有妄心下』。二、妄心熏習無明。『不了下』也是妄心熏習的功用。『不了等』就是迷惑真義，『不覺等』就是生起妄義。因為不了知真如無相，而妄現其相。就像人的好眼睛被熱氣所逼迫，於是形成翳障。因為有翳障覆蓋，所以依此翳眼便見到空華（illusory flowers in the sky）。所以說『現妄境界』。疏解中『以此下』，『以』是反擊的意思，所以說是資熏。增加『不了者』，無明已經是不了知，又被妄心所助，更加不了知。如同盜賊遇到惡人，盜心更加嚴重，於是構成盜竊之事。
《論》中『以有妄境下』。三、境界熏習妄心。『令其下』是妄境熏習的功用。由於外境的薰染，使內心生起念頭，分別相續，執著計名，造作善惡等業，承受三界（Trailokya，欲界、色界、無色界）等報。三界沒有安穩，所以名為苦。如同惡人被財物等所牽引，於是恣意進行盜竊，導致罪行彰顯，遭受牢獄刑戮的禍患。疏解中『后二同者』，是指以此望彼，都名為業苦。『依惑下』解釋上文『名同』的意義。上面的三重鉤鎖相續，是指無明熏習真如，生起妄心；妄心熏習無明，顯現境界；境界熏習妄心，生起念頭，執著造業，承受果報。這則是染緣之事完備，達到九相的極致，所以止於此。
從後向前者
【English Translation】 English version: Therefore, the True Thusness (Tathata, the true nature of things) is as firm as jade and cannot be influenced by any defilement.
In the Treatise, 'Starting with the existence of ignorance (Avidya)'. Section 2 separately elucidates the meaning of conditioning (熏習), in three parts. First, ignorance conditions True Thusness. The commentary 'Fundamental etc.' refers to that which is attached to the root, so it is not a branch. The Fundamental Karma Sutra says: 'Delusion regarding the ultimate truth (Paramārtha-satya) gives rise to afflictions, called innate delusions,' which refers to this ignorance. 'Conditioning' is combined as 'habitual conditioning,' to correspond to the supporting conditioning below. If it were not so, how could it constitute an explanation? In the Treatise, 'Starting with conditioning' is the function of ignorance conditioning. Although True Thusness is a pure dharma, it is conditioned by the defiled dharma of ignorance, thus giving rise to the illusory mind. As the Laṅkāvatāra Sūtra says: 'Inconceivable conditioning transforms into the cause of the manifest consciousness, etc.'
In the Treatise, 'Starting with the existence of the illusory mind'. Section 2, the illusory mind conditions ignorance. 'Not understanding etc.' is also the function of the illusory mind conditioning. 'Not understanding etc.' means being deluded about the true meaning, and 'not being aware etc.' means giving rise to illusory meanings. Because one does not understand that True Thusness is without form, one falsely manifests its form. It is like a person's good eyes being oppressed by hot air, thus forming a cataract. Because there is a cataract covering it, one sees illusory flowers in the sky based on this cataract. Therefore, it is said 'manifesting illusory realms'. In the commentary, 'Starting with this', 'this' means counterattack, so it is called supporting conditioning. Adding 'not understanding', ignorance is already not understanding, and it is further assisted by the illusory mind, becoming even more not understanding. It is like a thief encountering an evil person, the thieving mind becomes even more severe, thus constituting the act of theft.
In the Treatise, 'Starting with the existence of the illusory realm'. Section 3, the realm conditions the illusory mind. 'Causing it to etc.' is the function of the illusory realm conditioning. Due to the conditioning of the external realm, it causes the inner mind to give rise to thoughts, continuous discriminations, clinging to names, creating good and evil karmas, and receiving the retribution of the three realms (Trailokya, Desire realm, Form realm, Formless realm), etc. The three realms have no peace, so they are called suffering. It is like an evil person being drawn by wealth, etc., thus recklessly engaging in theft, leading to the manifestation of crimes, and suffering the calamity of imprisonment and execution. In the commentary, 'The latter two are the same' refers to viewing it from this perspective, both are called karma suffering. 'Relying on delusion' explains the meaning of 'same name' above. The above triple interlocking chain continues, referring to ignorance conditioning True Thusness, giving rise to the illusory mind; the illusory mind conditioning ignorance, manifesting the realm; the realm conditioning the illusory mind, giving rise to thoughts, clinging to creating karma, and receiving retribution. This is the completion of the defiled conditions, reaching the extreme of the nine aspects, so it stops here.
From back to front
。取其文勢相躡故逆次。前三是乃自本之末。以略標。從末向本以廣釋也。境熏中論增長念熏者。即是由熏習故。令念增長。下皆例此。疏智相者。由外境有違順等相熏故。牽起內心愛惡等念。名之智相。以境不斷故。念亦不斷。名相續相。猶像有妍媸者。蓋質之好惡也。響不斷絕者。蓋聲之相續也。法執分別者。非謂對俱生以言分別。但通指智及相續。俱名分別。以此二相分別染凈。唸唸不斷故。此是分別心非是分別惑。學者自知。
妄心熏中論能受者。合是能令阿羅漢等受生死苦。論文語倒。阿羅漢此云無賊。賊即我執煩惱。此惑無故。辟支佛此云緣覺。覺緣離而即真故。疏迷於無相者。以此業識反資無明。增其不了。于無相理妄生有相。遂成轉現兼彼能熏。共成梨耶。離事識等者。然有全分不同。若地前菩薩及二乘人但離事識中我執粗分。初地方離細中一分。二地至七地。則全離事識粗細二分。若分段苦但約粗除。即得遠離。以無惑業即不受生故。無生老等八苦。變易行苦者。三細生滅唸唸遷流。故上論云。動則有苦果不離因。然此下出三乘人受變易所以。然此梨耶細苦九類同有。今獨說三乘人偏受者。以約離粗苦故。細苦方現處說。是則一切凡夫二苦皆有。三乘賢聖有細無粗。凡夫雖有細苦。以彼粗苦
【現代漢語翻譯】 現代漢語譯本： 之所以採取文勢相躡（xiè，跟隨）的方式，是因為要逆次而行。前面的三句是從根本到末梢，用簡略的方式標示。從末梢向根本，用廣泛的方式解釋。境熏中論增長念熏，就是因為通過熏習，使念頭增長。下面的情況都與此類似。疏解『智相』，是因為外境有違背、順從等相熏習的緣故，牽引出內心愛、惡等念頭，稱之為『智相』。因為外境不斷，所以念頭也不斷，稱之為『相續相』。就像影象有美醜一樣，是本質的好壞。聲音不斷絕，是聲音的相續。『法執分別』，不是說針對俱生（jù shēng，與生俱來）的法執用言語分別，而是指智和相續，都可稱為分別。用這兩種相來分別染污和清凈，唸唸不斷。這是分別心，不是分別惑。學者自己應該明白。
妄心熏中論『能受者』，合起來是能使阿羅漢（Arhat，斷盡煩惱，證入無餘涅槃的聖者）等承受生死之苦。論文的語序顛倒了。阿羅漢，這裡的意思是『無賊』，賊就是我執煩惱。因為沒有這種惑，所以辟支佛（Pratyekabuddha，又稱緣覺，通過觀察事物因緣而覺悟的修行者），這裡的意思是『緣覺』，覺悟到因緣離散而證悟真理。疏解『迷於無相』，是因為這種業識反而資助無明（avidyā，對事物真相的迷惑），增加其不了知。對於無相之理，妄生有相，於是形成轉現，加上能熏，共同形成阿賴耶（ālaya，第八識，含藏一切種子）。『離事識等』，然而有全分不同。如果地前菩薩以及二乘人，只是離開事識中我執的粗分。初地菩薩才離開細分中的一分。二地到七地菩薩，則完全離開事識的粗細二分。如果分段苦只是針對粗分去除，就能遠離。因為沒有惑業，就不會受生，沒有生老等八苦。變易行苦，是三細（智相、相續相、執取相）生滅，唸唸遷流。所以上面的論述說，『動則有苦果，不離因』。然而下面闡述三乘人承受變易的原因。然而這種阿賴耶識的細苦，九類相同都有。現在單獨說三乘人偏受，是因為針對離開粗苦而言，細苦才顯現出來。這樣說來，一切凡夫兩種苦都有。三乘賢聖有細苦沒有粗苦。凡夫雖然有細苦，因為他們的粗苦
【English Translation】 English version: The reason for adopting the method of following the literary momentum is to proceed in reverse order. The first three sentences are from the root to the tip, marked in a concise way. From the tip to the root, it is explained in a broad way. 'The theory of environmental influence increasing thought influence' means that through cultivation, thoughts are increased. The following situations are similar to this. Explaining 'intellectual appearance' is because the external environment has conflicting, compliant, and other appearances that influence, leading to internal thoughts of love, evil, etc., which are called 'intellectual appearance'. Because the external environment is continuous, the thoughts are also continuous, which is called 'successive appearance'. Just like images have beauty and ugliness, it is the goodness or badness of the essence. The sound is continuous, which is the succession of sound. 'Attachment to dharma and discrimination' does not mean using words to discriminate against innate attachments, but refers to both wisdom and succession, which can be called discrimination. Using these two appearances to distinguish between defilement and purity, thoughts are continuous. This is the discriminating mind, not the discriminating delusion. Scholars should understand this themselves.
The theory of 'the receiver' in the 'deluded mind influence' together means that it can cause Arhats (Arhat, a saint who has cut off all afflictions and entered Nirvana without residue) to endure the suffering of birth and death. The order of the thesis is reversed. Arhat, here means 'no thief', and the thief is the attachment to self and afflictions. Because there is no such delusion, Pratyekabuddha (also known as 'Solitary Buddha', a practitioner who awakens by observing the causes and conditions of things), here means 'awakening to conditions', awakening to the separation of conditions and realizing the truth. Explaining 'deluded by the formless' is because this karmic consciousness instead assists ignorance (avidyā, delusion about the truth of things), increasing its lack of understanding. Regarding the principle of formlessness, false appearances are generated, thus forming transformation and manifestation, plus the influencing, together forming Ālaya (ālaya, the eighth consciousness, containing all seeds). 'Separation from the consciousness of affairs, etc.', however, there is a complete difference. If the Bodhisattvas before the ground and the two vehicles only leave the coarse part of the attachment to self in the consciousness of affairs. Only the Bodhisattvas of the first ground leave one part of the subtle part. Bodhisattvas from the second to the seventh ground completely leave the coarse and subtle parts of the consciousness of affairs. If the suffering of segmentation is only aimed at removing the coarse part, it can be avoided. Because there is no delusion and karma, there will be no rebirth, and there will be no eight sufferings such as birth and old age. The suffering of change and impermanence is the arising and ceasing of the three subtleties (intellectual appearance, successive appearance, grasping appearance), thoughts are constantly changing. Therefore, the above discussion says, 'Movement has painful consequences, inseparable from cause'. However, the following explains the reasons why the three vehicles endure change. However, this subtle suffering of Ālaya consciousness is the same in all nine categories. Now, it is said that the three vehicles are particularly affected because it is aimed at leaving the coarse suffering, and the subtle suffering is revealed. In this way, all ordinary people have both kinds of suffering. The sages of the three vehicles have subtle suffering but no coarse suffering. Although ordinary people have subtle suffering, because of their coarse suffering
所蓋。都未覺知。由此不說聖人已離粗苦。方乃覺知。今就覺知義邊故。說三乘所有。如人重病不知余物所侵。病癒之時方覺微痛。然迴心菩薩十信已來。即受變易。若直往菩薩約終教說。在地前時即受變易。始教即初地已去方受變易。智增初地悲增八地悲智平等。四五六地若二乘未迴心者。滅苦依后法爾。便受變易身也。以事識等者。前則業識熏根本住地無明。令起轉現共成梨耶。使三乘聖人受變易細苦。此則智識熏枝末現行無明。令起相續執取計名。造業受報。共成事識。使六道眾生受分段粗苦。
無明熏中。疏謂根本等者。即前依不覺生三種相也。論不備舉。故但標一。亦可無明熏真但成業識。業識熏無明。方起轉現。故但標一也。謂枝末等者。然今事識親從境起。境界不亡者。蓋緣枝末無明唸唸熏習真如之力。如何熏習。但是于境不了虛無。定執有實名為熏習。以定執故。起后諸相也。此則取迷前者為能成。能成即枝末不覺後起者為所成。所成即六粗事識。如前所說睡夢之事。心境已具。于中取著。不了是夢如能成之無明。分別前境如所成之事識。然不了妄即是熏真。互相成也。引文可知。但末下釋上所起之言。謂根本無明是能起故。對上根本以彰枝末也。
正明中論所謂等者。則真如為能熏無
【現代漢語翻譯】 現代漢語譯本： 他們完全沒有察覺到這些。因此，不能說聖人已經脫離了粗苦，而是到了某個階段才能覺察到。現在就覺知的意義來說，才說三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘）都有覺知。就像一個人得了重病，不知道其他東西的侵擾，病好之後才能感覺到細微的疼痛。然而，迴心菩薩從十信位開始，就已經承受變易生死。如果是直往菩薩，按照終教的說法，在初地之前就已經承受變易生死。始教則要到初地之後才開始承受變易生死。智慧增長在初地，慈悲增長在八地，慈悲和智慧平等。四、五、六地如果二乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘）沒有迴心，滅苦依賴於後來的法爾，便會承受變易身。以事識等來說，之前是業識熏習根本住地無明，使其生起轉識、現識，共同構成阿賴耶識（Alaya-vijnana），使三乘聖人承受變易細苦。而現在是智識熏習枝末現行無明，使其生起相續、執取、計名，造業受報，共同構成事識，使六道眾生承受分段粗苦。
『無明熏中，疏謂根本等者』，就是前面所說的依不覺而生三種相。論中沒有全部列舉，所以只標出一個。也可以說是無明熏習真如，只成就業識，業識熏習無明，才生起轉識、現識，所以只標出一個。『謂枝末等者』，現在的事識直接從境界生起，境界不消失，是因為枝末無明唸唸熏習真如的力量。如何熏習呢？只是對於境界不瞭解其虛無，一定執著為真實，這叫做熏習。因為一定執著，所以生起後來的各種相。這就是取迷前者作為能成，能成就是枝末不覺後起者，作為所成，所成就是六粗事識。就像前面所說的睡夢之事，心境已經具備，在其中取著，不瞭解是夢，就像能成的無明，分別前境就像所成的事識。然而，不瞭解虛妄就是熏習真如，互相成就。引用的經文可以知道。只是末下解釋上面所說的生起之言，說根本無明是能起，所以用根本來對應，彰顯枝末。
『正明中論所謂等者』，就是真如作為能熏的無明。
【English Translation】 English version: They are completely unaware of these. Therefore, it cannot be said that the saints have already escaped coarse suffering, but rather they can only become aware of it at a certain stage. Now, in terms of the meaning of awareness, it is said that the Three Vehicles (Sravakayana, the Vehicle of Hearers; Pratyekabuddhayana, the Vehicle of Solitary Buddhas; Bodhisattvayana, the Bodhisattva Vehicle) all have awareness. It is like a person with a serious illness who is unaware of the intrusion of other things, and only feels subtle pain after recovering. However, Bodhisattvas who turn their minds towards enlightenment, starting from the Ten Faiths stage, already endure the suffering of transformation. If they are direct-path Bodhisattvas, according to the Final Teaching, they already endure the suffering of transformation before reaching the first ground. The Initial Teaching states that they only begin to endure the suffering of transformation after reaching the first ground. Wisdom increases on the first ground, compassion increases on the eighth ground, and compassion and wisdom are equal. If those of the Two Vehicles (Sravakayana, the Vehicle of Hearers; Pratyekabuddhayana, the Vehicle of Solitary Buddhas) in the fourth, fifth, and sixth grounds have not turned their minds towards enlightenment, their escape from suffering relies on the natural order of things, and they will endure the body of transformation. In terms of event-consciousness and so on, previously it was karmic consciousness that熏習 (xunxi, influence by repeated exposure) the fundamental dwelling-place ignorance, causing it to arise as the transforming consciousness and the manifesting consciousness, together forming the Alaya-vijnana (Alaya-vijnana, storehouse consciousness), causing the saints of the Three Vehicles to endure the subtle suffering of transformation. Now, it is wisdom-consciousness that熏習 (xunxi, influence by repeated exposure) the branch-end manifesting ignorance, causing it to arise as continuity, grasping, and conceptualization, creating karma and receiving retribution, together forming event-consciousness, causing sentient beings in the six realms to endure the coarse suffering of segmentation.
'In the熏習 (xunxi, influence by repeated exposure) of ignorance, the commentary says 'fundamental and so on',' refers to the three aspects arising from non-awakening mentioned earlier. The treatise does not list them all, so it only marks one. It can also be said that ignorance熏習 (xunxi, influence by repeated exposure) the True Thusness, only accomplishing karmic consciousness, and karmic consciousness熏習 (xunxi, influence by repeated exposure) ignorance, only then giving rise to transforming consciousness and manifesting consciousness, so it only marks one. 'Referring to branch-ends and so on,' now event-consciousness arises directly from the realm, and the realm does not disappear, because the branch-end ignorance constantly熏習 (xunxi, influence by repeated exposure) the power of True Thusness. How does it熏習 (xunxi, influence by repeated exposure)? It is simply that one does not understand the emptiness of the realm, and firmly clings to it as real, this is called熏習 (xunxi, influence by repeated exposure). Because of this firm clinging, the subsequent aspects arise. This is taking the former delusion as the enabling factor, the enabling factor being the branch-end non-awakening that arises later, as the enabled factor, the enabled factor being the six coarse event-consciousnesses. Just like the matter of sleep and dreams mentioned earlier, the mind and realm are already present, and one clings to them, not understanding that it is a dream, like the enabling ignorance, distinguishing the former realm like the enabled event-consciousness. However, not understanding illusion is熏習 (xunxi, influence by repeated exposure) True Thusness, mutually accomplishing each other. The cited scriptures can be understood. It is just that the end explains the words of arising mentioned above, saying that fundamental ignorance is the enabling factor, so it uses fundamental to correspond, highlighting the branch-ends.
'The so-called 'equal' in the 正明中論 (Zhengming Zhonglun, Treatise on the Middle Way) is that True Thusness is the ignorance that can熏習 (xunxi, influence by repeated exposure).
明為所熏。真如當體真實無始本有。不假他因故。不同前兼舉所依也。以熏習下明真熏之功。無明雖是隨流染法。被真如凈法所熏。便能反順真如。起茲欣厭。知昔日所愛者是苦故厭之。所背者有樂故欣之。如前惡人卻被善者勉諭。後行君子之行。以此下則妄心為能熏。真如為所熏。疏反熏者。妄心本是隨流之法。今卻反有益真之力也。又是資熏反從外擊故。增勢力者。真如本自有力。能熏妄心起此厭求。今覆被此凈用資助。更增其力成始覺智。如惡人既反為善故。于善人每有諮詢。或加之諫諍。由是善者或因問而增解。或因諍而除非。深練仁行愈修德業也。本即習熏新即資熏。
科功能者。由前內外熏力。遂成信解行證。以至極果也。文二。初地前行。論信己性等者。初一句知真。次二句達妄。謂知真本有達妄本空。實教行人初心合爾。此則圓覺初章信解真正也。下一句即依解修行也。疏十信者。入道初心先信根本。非同權門。但信三寶及戒故。下文云。一者信根本。所謂樂念真如法故。以信是萬行初首。故須言信。又以真如是萬行根本故。信己性也。三聖圓融觀云。信若不信法界信。即是邪解者。十解位即十住也。解業轉故。言知心妄動解現相故。言無前境界。但是解了未能斷除。然何啻十住方有前位。豈
無此解耶。疏文配信。太近於前。問信位菩薩如何得解業等相耶。答以信己真如寂然不動無有一相故。知動心相境誠為妄也。性本無故。若不解此焉稱實教初心人耶。論修遠離法者。法謂法行。以此法行能破心境。故云遠離。疏依解成行者。即十住位滿進十行位也。有解無行其解必孤故。須依所解處而修行也。尋伺等即所行之行。信解非淺其行必深。大車將行軌轍寧小。然此中意通明十向及四加行。謂暖頂二位以四尋伺觀。觀所取名等四法假有實無即所取空。是遠離境也。忍世第一以四如實智。印所取空。觀能取空。即遠離心也。廣如前辨。今云等者。等如實觀也。唯識等者。了知諸法唯依妄念而有差別故。行此行而隨順之。故頌云。唯識無境界以無塵妄見。如人目有翳見毛月等事。此即資糧位中所修也。
論以如實下。二地上行也。疏見道等者。即通達位離不斷相應染。證一分真如。名凈心地若準諸處說。行佈施波羅蜜。斷異生性障及二種愚。謂執著我法愚。惡趣雜染愚。證遍行真如。住歡喜地。修道者。即二地至等覺。以此位中如次行戒等波羅蜜行。余非不修。但隨力隨分。故云萬行。廣如華嚴所說。以此修行對治障染。稱順本性令體顯現。故云顯真。疏無能所相者。正同唯識見道頌云。若時于所緣智都無
【現代漢語翻譯】 現代漢語譯本：難道沒有這樣的解釋嗎？疏文的解釋過於靠近前面的內容。問：信位菩薩如何理解業等相呢？回答說：因為相信自己的真如寂然不動，沒有一絲一毫的相狀，所以知道動心所產生的相境確實是虛妄的。因為自性本來就是空無。如果不理解這一點，怎麼能稱得上是真正實教的初學者呢？ 論述修習遠離法的人，這裡的『法』指的是法行。憑藉這種法行能夠破除心和境的執著，所以稱為『遠離』。疏文說『依據理解而成就修行』，指的是十住位圓滿後進入十行位。只有理解而沒有行動，這種理解必定是孤立的，所以必須依據所理解的道理去修行。尋伺等指的是所修行的行為。信解並非淺薄，所以修行必定深入。大車要行駛，車轍怎麼會小呢？ 然而，這裡的意思也貫通了十回向和四加行。所謂的暖位和頂位，用四尋伺觀來觀察。觀察所取的名字等四法，是假有實無，也就是所取是空的，這就是遠離境。忍位和世第一位，用四如實智來印證所取是空的，觀察能取也是空的，這就是遠離心。詳細的解釋如同前面所辨析的。現在說的『等』，指的是等同於如實觀。『唯識等』，指的是了知諸法只是依靠虛妄的念頭而產生差別，所以修行這種行為而隨順它。所以頌文說：『唯識沒有境界，因為沒有塵妄的見解。』就像人眼睛有翳病，看到毛髮和月亮等事物。這也就是資糧位中所修行的內容。 論述『以如實下』，指的是二地以上的修行。疏文說『見道等』，指的是通達位遠離不斷相應的染污，證悟一部分真如，稱為凈心地。如果按照其他地方的說法，修行佈施波羅蜜（Pāramitā，到彼岸），斷除異生性障以及兩種愚癡，也就是執著我法愚和惡趣雜染愚，證悟遍行真如，安住于歡喜地。修道的人，指的是從二地到等覺。在這個階段中，依次修行持戒等波羅蜜行。其他的並非不修，只是隨能力和隨分而修，所以稱為『萬行』。詳細的解釋如同《華嚴經》所說的。憑藉這種修行來對治障礙和染污，使之順應本性，讓本體顯現出來，所以稱為『顯真』。疏文說『無能所相』，正是如同唯識見道頌所說的：『如果對於所緣的智慧都無』。
【English Translation】 English version: Is there no such explanation? The commentary's explanation is too close to the previous content. Question: How does a Bodhisattva (Bodhi-sattva, enlightened being) in the stage of faith understand the characteristics of karma (karma, action) and other related aspects? The answer is: Because they believe that their own True Thusness (Tathātā, suchness) is still and unmoving, without a single characteristic, they know that the states of mind arising from a moving mind are indeed illusory. Because the nature is originally empty. If one does not understand this, how can one be called a true beginner in the real teaching? Those who discuss cultivating the practice of detachment, the 'practice' here refers to the practice of Dharma (Dharma, the teachings). This practice of Dharma can break through the attachment to mind and environment, so it is called 'detachment'. The commentary says 'achieving practice based on understanding', referring to entering the stage of the Ten Practices after the Ten Abodes are completed. If there is only understanding without action, the understanding will surely be isolated, so one must practice according to what one understands. Seeking and contemplating refer to the practices being performed. Faith and understanding are not shallow, so the practice must be deep. When a large cart is about to move, how can the tracks be small? However, the meaning here also connects the Ten Dedications and the Four Preparatory Practices. The so-called stages of Warmth and Peak are observed with the Four Seekings and Contemplations. Observing the four dharmas (dharma, teachings) such as the names of what is taken, which are falsely existent and truly non-existent, that is, what is taken is empty, this is detachment from the environment. The stages of Patience and World's First use the Four Real Wisdoms to seal that what is taken is empty, and observe that what can be taken is also empty, this is detachment from the mind. Detailed explanations are as discussed earlier. The 'etc.' mentioned now refers to being equal to the Real Observation. 'Consciousness-only etc.' refers to knowing that all dharmas only arise from differences based on illusory thoughts, so practicing this practice and following it. Therefore, the verse says: 'Consciousness-only has no realm, because there is no defiled and deluded view.' It is like a person with cataracts in their eyes seeing things like hairs and moons. This is what is practiced in the stage of accumulation. The discussion 'With reality below' refers to the practice above the Second Ground. The commentary says 'Seeing the Path etc.' refers to the stage of penetration being away from constantly corresponding defilements, realizing a portion of True Thusness, called Pure Mind Ground. If according to what is said elsewhere, practicing the Pāramitā (Pāramitā, perfection) of giving, cutting off the obstruction of the nature of ordinary beings and the two kinds of ignorance, that is, the ignorance of attachment to self and dharma and the ignorance of defilement in evil realms, realizing pervasive True Thusness, dwelling in the Ground of Joy. Those who cultivate the path refer to those from the Second Ground to Equal Enlightenment. In this stage, they successively practice the Pāramitā practices of upholding precepts etc. It is not that others are not practiced, but they are practiced according to ability and portion, so it is called 'ten thousand practices'. Detailed explanations are as said in the Avataṃsaka Sūtra. Using this practice to counteract obstacles and defilements, making it conform to the original nature, allowing the essence to manifest, so it is called 'manifesting the truth'. The commentary says 'no subject-object characteristics', which is exactly like what the Consciousness-only Seeing the Path verse says: 'If at the time there is no wisdom at all regarding what is conditioned'.
所得。爾時住唯識。離二取相故。然此修道證真起行。一如初地。俱無能所故。言不取等。三祇者。通前三賢所論。若但取二地已去。則唯有二。謂二地至八地。為一僧祇。八地至佛果。為一僧祇。然三祇延促之義。廣如下釋。然此段論舊文于疏外別配。則以自信己性為十信位。知心妄動無前境界為十住。修遠離法為十行。以如實知下為十向加行。不取不念為見道。以乃至久遠熏習力故。為修道。今復詳此。信之一位對文太局。今若對者但從初至修遠離法。俱是信位。以此位中非空有信。亦能修行。如十信名及下論說。修五行等。從以如實下至隨順行。通對三賢。于中前二句猶是躡前信位之解。智者請詳。
二果論二。初滅惑翻染。疏妄心盡者。即業轉二識也。以無無明為能熏故。妄境滅者。以無妄心為能熏故。皆滅惑者。通指無明已下之文。此上展轉滅惑翻染義。如前逆論滅義之中。廣辨三種染者。即后三種不相應染。可知。
疏證理成德者。即下涅槃是斷。業用是恩。得之一字屬能證智。是智德也。斯皆修行翻染成凈。故論以因等兩句。但是再牒翻染之文。躡此以明所顯之德。疏染心即通六染。以無明滅故。業等三染心盡。境界滅故。智等三染心盡。一切心相不出六染。故云皆盡。故上云因滅故。不
【現代漢語翻譯】 現代漢語譯本 所得。此時安住于唯識，因為已經遠離了能取和所取這二取之相。然而，這種修道、證真、發起行動，與初地菩薩完全一樣，都是沒有能和所的分別。所說的『不取』等等，『三祇』是指包括前面三賢位所討論的內容。如果僅僅指二地之後的菩薩，那麼就只有兩個阿僧祇劫。即二地到八地為一個阿僧祇劫，八地到佛果為一個阿僧祇劫。然而，這三個阿僧祇劫的延長和縮短的意義，詳細的解釋在後面。然而，這段經文的舊注在疏文之外另外進行分配，那麼就以自信己性為十信位，知心妄動沒有前面的境界為十住，修習遠離法為十行，以『如實知』以下的內容為十回向的加行，『不取不念』為見道，以『乃至久遠熏習力故』為修道。現在再詳細地分析這段經文。僅僅以『信』之一位來對應經文，顯得過於侷限。現在如果對應的話，就從最初到『修遠離法』，都屬於信位。因為在這個階段中，既有對空的信心，也有對有的信心，也能夠修行，如十信的名稱以及下面的論述所說的『修五行』等等。從『以如實』以下到『隨順行』，都對應三賢位。其中前兩句仍然是沿用前面信位的解釋。智者請詳細思考。
二果論述分為兩部分。首先是滅除惑業，翻轉染污。疏文中『妄心盡』，就是指業轉識和二取識。因為沒有無明作為能熏習的原因，所以妄境滅除，因為沒有妄心作為能熏習的原因。『皆滅惑』，是指包括無明以下的經文。這以上是輾轉滅除惑業，翻轉染污的意義。如前面逆向論述滅除的意義之中，詳細辨析了三種染污，就是指後面的三種不相應染污，可以瞭解。
疏文中『證理成德』，就是指下面的涅槃是斷德，業用是恩德。『得』字屬於能證的智慧，是智德。這些都是修行翻轉染污，成就清凈。所以論中用『因』和『等』兩句，只是再次重複翻轉染污的經文，以此來闡明所顯現的功德。疏文中『染心』，是通指六種染污。因為無明滅除的緣故，業等三種染污心也隨之消盡；境界滅除的緣故，智等三種染污心也隨之消盡。一切心相都離不開這六種染污，所以說『皆盡』。所以上面說『因為滅除的緣故』，不是...
【English Translation】 English version Gained. At that time, abiding in Vijnaptimatrata (Consciousness-only), because one is apart from the appearance of the two graspings (subject and object). However, this cultivation of the path, realization of truth, and arising of action are exactly like those of the first Bhumi (stage of a Bodhisattva), both being without the distinction of 'able' and 'that which is able'. The words 'not grasping' etc., 'three Asamkhyeyas (incalculable eons)' refer to the content discussed in the preceding three virtuous stages. If only referring to Bodhisattvas from the second Bhumi onwards, then there are only two. That is, the second to eighth Bhumis are one Asamkhyeya, and the eighth Bhumi to Buddhahood is one Asamkhyeya. However, the meaning of the lengthening and shortening of these three Asamkhyeyas is explained in detail below. However, the old commentary on this passage is separately assigned outside the commentary, then self-confidence in one's own nature is taken as the ten stages of faith, knowing that the mind's deluded movement has no preceding realm is taken as the ten stages of abiding, cultivating the Dharma of detachment is taken as the ten stages of practice, and 'knowing as it really is' below is taken as the preliminary practice of the ten stages of dedication, 'not grasping, not thinking' is taken as the path of seeing, and 'even because of the power of long-term habitual influence' is taken as the path of cultivation. Now, let's analyze this passage in detail again. It seems too limited to correspond to the passage only with the 'faith' stage. Now, if we correspond, then from the beginning to 'cultivating the Dharma of detachment' are all faith stages. Because in this stage, there is both faith in emptiness and faith in existence, and one can also cultivate, such as the names of the ten faiths and the 'cultivating the five practices' etc. mentioned in the discussion below. From 'knowing as it really is' below to 'acting in accordance', all correspond to the three virtuous stages. Among them, the first two sentences are still following the previous explanation of the faith stage. Wise ones, please consider carefully.
The discussion of the two fruits is divided into two parts. First, extinguishing delusion and reversing defilement. In the commentary, 'the exhaustion of the deluded mind' refers to the karma-transforming consciousness and the two grasping consciousnesses. Because there is no ignorance as the cause of habitual influence, the deluded realm is extinguished, because there is no deluded mind as the cause of habitual influence. 'All extinguishing delusion' refers to the text including ignorance and below. The above is the meaning of gradually extinguishing delusion and reversing defilement. As in the previous reverse discussion of the meaning of extinction, the three types of defilement are analyzed in detail, which refer to the three types of non-corresponding defilement mentioned later, which can be understood.
In the commentary, 'realizing the principle and accomplishing virtue' refers to the Nirvana below being the virtue of cessation, and the function of karma being the virtue of grace. The word 'attaining' belongs to the wisdom that can realize, which is the virtue of wisdom. These are all cultivation, reversing defilement, and accomplishing purity. Therefore, in the treatise, the two sentences 'cause' and 'etc.' are just repeating the text of reversing defilement again, in order to clarify the manifested merits. In the commentary, 'defiled mind' refers to all six defilements. Because ignorance is extinguished, the three defiled minds such as karma are also exhausted; because the realm is extinguished, the three defiled minds such as wisdom are also exhausted. All mental appearances cannot be separated from these six defilements, so it is said 'all are exhausted'. Therefore, it is said above 'because of the extinction', it is not...
相應心滅緣滅故。相應心滅。心體轉依等者。以心體在纏依九相等。名為生死。今九相既滅生死已盡。心體空寂名為涅槃。義說其依。實無能所。又轉之一字義兼兩勢。謂轉滅生死轉得涅槃。又轉滅則無法可滅。而似滅轉得則無法可得為真得。轉依多義如別所明。業用者。依涅槃空寂之體。隨機感現無不利益。無心而應故。論云。自然業。心言罔及。故疏云不思議。斯則翻前妄心妄境故得涅槃(六染心皆煩惱礙故)翻前無明成自然業(無明為智礙故)然此因果兩科。凡賢聖果四位具足。此皆真如內熏妄心外助。令真有力。始從凡夫終至果位。起茲凈業也。
意識者。意之識也。論凡夫者。即十信已前不了唯識。而修行者。以此識下。且明所依之識。以此粗識本是境界為緣之所起者。不知諸法本依現識而生。以不知故。復執為實。凡夫下明能依之人。且二乘不知七八二識及事識細分。但修我空觀智。凡夫悠悠修行。不知唯識道理。但依粗識起欣厭心。而求佛果。不能亡相。由此與二乘同處而言。由此下明得道分齊。作意者。作發趣佛道之意。即欣厭心也。久后等者。以趣心無輟。漸能解了唯識道理。如實修行還得成道。以用心迂會故。不速疾。乃云久后。菩提即無上道也。
論菩薩十信已上了唯識者。疏二
【現代漢語翻譯】 現代漢語譯本 『相應心滅緣滅故』，意思是當相應的『心』（xin，指與煩惱相應的妄心）滅除時，由『緣』（yuan，指生起煩惱的條件）所產生的現象也會隨之滅除。『相應心滅，心體轉依等者』，指的是『心體』（xinti，指真如自性）在被煩惱纏縛時，會依附於『九相』（jiuxiang，指生、住、異、滅等九種相狀），這被稱為『生死』（shengsi，指輪迴）。現在，當這『九相』滅除，『生死』也隨之止息，『心體』空寂，這被稱為『涅槃』（niepan，指解脫）。雖然說是『依』，但實際上並沒有能依和所依的區別。此外，『轉』（zhuan，指轉變）這個字兼具兩種含義，即轉滅『生死』，轉而獲得『涅槃』。進一步說，轉滅時並沒有什麼法可以滅除，而只是看似滅除；轉而獲得時，也沒有什麼法可以獲得，這才是真正的獲得。關於『轉依』（zhuanyi，指轉變所依）的多種含義，在其他地方有詳細說明。『業用』（yeyong，指作用）指的是，依憑『涅槃』空寂的本體，隨著眾生的感應而顯現，無不利益眾生。因為是無心而應，所以《論》中說，這是『自然業』（ziran ye，指自然而然的業用），『心言罔及』（xinyan wangji，指無法用心思和言語來描述）。因此，《疏》中說這是『不思議』（busi yi，指不可思議）。這就是翻轉之前的妄心妄境，從而獲得『涅槃』（因為六種染污心都是煩惱的障礙）。翻轉之前的無明，成就自然業（因為無明是智慧的障礙）。然而，這『因果』（yinguo，指因和果）兩科，包含了凡夫、賢人、聖人果位的四種位次。這都是真如內在的熏習和妄心外在的助緣，使得真如的力量得以顯現，從而從凡夫開始，最終達到果位，發起這種清凈的業。 『意識者，意之識也』，『意識』（yishi，指第六識）是依『意』（yi，指末那識）而產生的『識』（shi，指了別作用）。《論》中說『凡夫』（fanfu，指尚未開悟的眾生），指的是十信位之前的眾生，他們還不瞭解『唯識』（weishi，指一切唯心所現）的道理。而修行者，以下文所說的『識』為基礎，首先闡明所依的『識』。這種粗顯的『識』，本來是由境界為緣而生起的，但他們不知道諸法本來是依現識而生。因為不知道這個道理，所以又執著于這些法為實有。『凡夫』以下闡明能依的人。二乘人不知道第七識、第八識以及事識的細微差別，只是修習我空觀智。凡夫悠悠修行，不知道唯識的道理，只是依憑粗顯的『識』，生起欣厭之心，而求佛果，不能忘卻對相的執著。因此，這裡將他們與二乘人放在一起討論。『由此』以下闡明得道的分齊。『作意』（zuoyi，指心理活動）指的是發起趣向佛道的意願，也就是欣厭之心。『久后等者』，因為趣向佛道的心沒有停止，逐漸能夠了解唯識的道理，如實修行，最終還是能夠成道。因為用心迂迴曲折，所以不迅速，因此說是『久后』。『菩提』（puti，指覺悟）就是無上道。 《論》中說，菩薩十信位以上的人瞭解了唯識的道理。《疏》中說二
【English Translation】 English version 『When the corresponding mind ceases, the conditions also cease.』 This means that when the corresponding 『mind』 (xin, referring to the deluded mind associated with afflictions) is extinguished, the phenomena arising from 『conditions』 (yuan, referring to the conditions that give rise to afflictions) will also cease. 『When the corresponding mind ceases, the mind-essence transforms and relies, etc.』 refers to the fact that when the 『mind-essence』 (xinti, referring to the true nature of Suchness) is entangled by afflictions, it relies on the 『Nine Aspects』 (jiuxiang, referring to the nine aspects such as birth, abiding, change, and extinction), which is called 『samsara』 (shengsi, referring to the cycle of rebirth). Now, when these 『Nine Aspects』 are extinguished, 『samsara』 also ceases, and the 『mind-essence』 becomes empty and still, which is called 『Nirvana』 (niepan, referring to liberation). Although it is said to 『rely,』 there is actually no distinction between the relier and the relied upon. Furthermore, the word 『transform』 (zhuan, referring to transformation) has two meanings, namely, transforming and extinguishing 『samsara,』 and transforming and attaining 『Nirvana.』 To elaborate, when transforming and extinguishing, there is no dharma that can be extinguished, but it only appears to be extinguished; when transforming and attaining, there is no dharma that can be attained, and this is the true attainment. The multiple meanings of 『transformation and reliance』 (zhuanyi, referring to the transformation of reliance) are explained in detail elsewhere. 『Activity and function』 (yeyong, referring to function) refers to the fact that relying on the empty and still essence of 『Nirvana,』 it manifests according to the sentient beings' responses, benefiting all without exception. Because it responds without intention, the Treatise says that this is 『natural activity』 (ziran ye, referring to natural activity), 『beyond the reach of mind and words』 (xinyan wangji, referring to being beyond the description of mind and words). Therefore, the Commentary says that this is 『inconceivable』 (busi yi, referring to being inconceivable). This is the reversal of the previous deluded mind and deluded realm, thereby attaining 『Nirvana』 (because the six defiled minds are all obstacles to afflictions). Reversing the previous ignorance, accomplishing natural activity (because ignorance is an obstacle to wisdom). However, these two categories of 『cause and effect』 (yinguo, referring to cause and effect) include the four stages of the fruit of ordinary beings, virtuous beings, and sages. All of this is due to the inner perfuming of Suchness and the external aiding conditions of the deluded mind, enabling the power of Suchness to manifest, thereby starting from ordinary beings and ultimately reaching the fruit stage, initiating this pure activity. 『Consciousness is the consciousness of the mind.』 『Consciousness』 (yishi, referring to the sixth consciousness) is the 『consciousness』 (shi, referring to the function of discernment) that arises based on 『mind』 (yi, referring to the manas consciousness). The Treatise says 『ordinary beings』 (fanfu, referring to sentient beings who have not yet awakened), referring to sentient beings before the stage of the Ten Faiths, who do not yet understand the principle of 『Consciousness-Only』 (weishi, referring to everything being a manifestation of mind). And practitioners, based on the 『consciousness』 mentioned below, first explain the 『consciousness』 on which they rely. This coarse 『consciousness』 originally arises from conditions of the realm, but they do not know that all dharmas originally arise based on the present consciousness. Because they do not know this principle, they cling to these dharmas as real. 『Ordinary beings』 below explains the person who relies. The Two Vehicles do not know the subtle differences between the seventh consciousness, the eighth consciousness, and the consciousness of events, but only practice the wisdom of the emptiness of self. Ordinary beings practice leisurely, not knowing the principle of Consciousness-Only, but only relying on the coarse 『consciousness,』 giving rise to feelings of joy and aversion, and seeking the fruit of Buddhahood, unable to forget their attachment to forms. Therefore, they are discussed here together with the Two Vehicles. 『Therefore』 below explains the distinction of attaining the Way. 『Attention』 (zuoyi, referring to mental activity) refers to initiating the intention to move towards the path of Buddhahood, which is the feeling of joy and aversion. 『After a long time, etc.,』 because the mind moving towards the path of Buddhahood does not stop, they gradually become able to understand the principle of Consciousness-Only, practice accordingly, and eventually are able to attain the Way. Because the mind is used circuitously, it is not quick, therefore it is said 『after a long time.』 『Bodhi』 (puti, referring to enlightenment) is the unsurpassed Way. The Treatise says that bodhisattvas above the Ten Faiths understand the principle of Consciousness-Only. The Commentary says two
初正釋。識量等者。一切境界唯識所現。所現境界一一如識故。得識染即境染識凈即境凈等。既知唯識所現。終不定執實法虛妄取著。故云舍彼等。了唯心者。有智慧了諸法無性。心相亦空唯一真如。不生妄取。唸唸與理相稱故。得速疾趣于涅槃也。
問下二通妨。初問也。妄心並熏者。五意及意之識。皆熏真如令其有力。遂厭生死苦樂求涅槃。修反流行。意熏等者。五意前三屬梨耶識故。斯則三乘之人。俱有梨耶熏真之理。何故菩薩發心勇猛速趣涅槃。二乘凡夫不同此轍而疏遠耶。熏既是同發心合等。云何不爾。
答下。二答二。初正答。凡夫不覺者。以不聞大乘教不遇真善友故。于諸法不知梨耶所變。又不知能變之識真妄和合無有自性。故云不覺。資持力者。謂依意識分別。心外見有生死涅槃。從此起心厭生死苦。樂求涅槃。資熏真如。真如任持能熏之力。由是發心修行也。不達本者。以不能了自心。則生二妄想。道目前而遠覓。佛在內而外求。解既不正行亦迀會。故向菩提不能速疾故。云疏遠也。了本者。既知諸法唯心所現。終不隨順粗識分別。執心外法。擬棄生死別求涅槃。雖修諸行而無行可行。雖度眾生而無生可度。故經云。了心及境界。妄想即不生。斯則了本識而修行也。既而忘緣內照稱順
【現代漢語翻譯】 現代漢語譯本： 初正釋。』識量等者『，意為一切境界皆由識所顯現。所顯現的每一個境界都與識相同，因此，識被染污，境界也被染污；識清凈，境界也清凈等等。既然知道一切都是識所顯現，最終就不會執著于實在的法，也不會虛妄地去執取和著迷。所以說』舍彼等『。』了唯心者『，意為有智慧的人明白一切諸法皆無自性，心的相狀也是空性的，只有唯一的真如。不產生虛妄的執取，唸唸都與真理相符，因此能夠迅速地趨向涅槃。
問下二通妨。初問也。』妄心並熏者『，意為五意以及意的識，都熏習真如，使其具有力量，於是厭惡生死的苦，喜樂追求涅槃，修習反流行。』意熏等者『，意為五意中的前三屬於阿賴耶識，因此三乘之人，都具有阿賴耶識熏習真如的道理。為什麼菩薩發心勇猛，迅速趨向涅槃，而二乘凡夫卻不同於此道，反而疏遠呢？熏習既然相同，發心也應該相同，為什麼不是這樣呢？
答下。二答二。初正答。』凡夫不覺者『，因為沒有聽聞大乘教法，沒有遇到真正的善友，所以對於諸法，不知道是阿賴耶識所變現的，也不知道能變現的識是真妄和合，沒有自性。所以說』不覺『。』資持力者『，指的是依靠意識分別，在心外看到有生死涅槃，從此生起厭惡生死之苦，喜樂追求涅槃的心，資助熏習真如。真如任持能熏習的力量，因此發心修行。』不達本者『，因為不能明瞭自心，就產生兩種妄想，道在眼前卻遠去尋找，佛在內心卻向外尋求。理解既然不正，行為也就會遷就附會，所以向菩提之路不能迅速，所以說』疏遠也『。』了本者『，既然知道一切諸法都是唯心所現，最終就不會隨順粗淺的識去分別，執著心外的法，想要捨棄生死，另外尋求涅槃。雖然修行諸種行為，卻沒有行為可以進行；雖然度化眾生，卻沒有眾生可以度化。所以經中說：』了心及境界，妄想即不生『。這就是明瞭本識而修行。既然忘卻因緣，向內觀照，稱合順應。
【English Translation】 English version: First Explanation. 'The equality of consciousness and objects' means that all realms are manifestations of consciousness. Each manifested realm is identical to consciousness; therefore, when consciousness is defiled, the realm is defiled; when consciousness is pure, the realm is pure, and so on. Since it is understood that everything is a manifestation of consciousness, one will ultimately not cling to real dharmas, nor falsely grasp and become attached. Therefore, it is said, 'abandon those, etc.' 'Understanding the mind-only' means that those with wisdom understand that all dharmas are without inherent nature, and the nature of the mind is also empty, with only true suchness. Not generating false grasping, every thought is in accordance with the truth, thus enabling one to quickly approach Nirvana.
The following two sections address potential objections. The first is a question. 'Deluded minds co-perfume' means that the five minds and the consciousness of the mind all perfume true suchness, giving it power, thus causing one to厭惡(yànwù, detest) the suffering and joy of 生死(shēngsǐ, birth and death) and seek Nirvana, cultivating the reverse flow. 'Mind perfumes, etc.' means that the first three of the five minds belong to the 阿賴耶識(Ālāyéshì, Ālaya Consciousness), therefore, people of the three vehicles all have the principle of 阿賴耶識(Ālāyéshì, Ālaya Consciousness) perfuming true suchness. Why do Bodhisattvas generate courageous aspiration and quickly approach Nirvana, while 二乘(Èrshèng, Two Vehicles) ordinary people differ from this path and instead become distant? Since the perfuming is the same, and the aspiration should also be the same, why is it not so?
The following is the answer. Two parts to the answer. The first is the direct answer. 'Ordinary people are not aware' because they have not heard the 大乘(Dàshèng, Mahayana) teachings and have not encountered true good friends, so regarding all dharmas, they do not know that they are transformations of the 阿賴耶識(Ālāyéshì, Ālaya Consciousness), nor do they know that the consciousness that can transform is a combination of true and false, without inherent nature. Therefore, it is said, 'not aware.' 'Supporting power' refers to relying on the discrimination of consciousness, seeing 生死(shēngsǐ, birth and death) and Nirvana outside the mind, and from this, generating the mind of厭惡(yànwù, detesting) the suffering of 生死(shēngsǐ, birth and death) and joyfully seeking Nirvana, supporting the perfuming of true suchness. True suchness sustains the power of perfuming, thus generating aspiration and cultivating practice. 'Not reaching the root' is because one cannot understand one's own mind, thus generating two kinds of delusion, seeking far away when the path is right before one's eyes, and seeking outside when the Buddha is within. Since the understanding is not correct, the actions will also be accommodating and conforming, so one cannot quickly reach Bodhi, therefore it is said, 'distant.' 'Understanding the root' is that since one knows that all dharmas are only manifestations of the mind, one will ultimately not follow the discrimination of coarse consciousness, clinging to dharmas outside the mind, wanting to abandon 生死(shēngsǐ, birth and death) and seek Nirvana separately. Although cultivating various actions, there are no actions to be performed; although liberating sentient beings, there are no sentient beings to be liberated. Therefore, the sutra says: 'Understanding the mind and the realm, delusional thoughts will not arise.' This is understanding the root consciousness and cultivating practice. Since forgetting the conditions, looking inward, conforming and complying.
本性。速得合道故。云親而且近。如下順性修檀等。前云。自信己性。知心妄動無前境界。修遠離法等即斯行也。問五意后二亦是事識。菩薩既依此熏而起修行。何得異前凡夫二乘。答前則唯知事識不知本識。不知本識故。不了境從心起。已知事識故但覺心自境生。依此修行故成疏遠。此則二識皆知以知之故。雖心緣境達境唯心。故於事識而不信用。依此修行。故親而且近。
此約下二結答也。所依即本事二識及真如也。以三乘人等各依其識。熏彼真如而起行故。相資者。本因真如熏妄心。令起厭求。然後妄心熏真如。令修此行。是則若依事識熏真如。真如還資事識之行。若依本識熏真如。真如還資本識之行。故相資也。但緣識有內起外發之異。故使行有內照外求不同。遲速之因自茲而得。證發心中者。文云。是菩薩發心相者。有三種心微細之相。云何為三。一者真心。二者方便心。三者業識心。廣說如下。
論體相合論者。如珠與光不相離故。下亦如是。
正顯論二。初明熏習。疏不空者。不空如來藏也。以有自體本具河沙性德故。冥謂闇也。物即眾生。其猶衣珠潛照而貧者莫知。黃金纏弊行者罔測。故非能了也。冥熏作用。揀異出纏應化之用。論境界性者。此是體熏以表體相無二故。標中則先
體后相。釋中則先相后體。如何熏習。以能為境界。牽彼智生即是熏義非直下躡前也。亦乃下正釋。前則本覺熏令起智。智即始覺也。此乃對智成所觀境。境亦本覺。是則本覺相為能熏之心。體作所觀之境。一體之上義分二別。如前說法有對智顯義等。
論依此下顯功能。疏心境者。由心之所發。由境之所牽。雖分二法體唯本覺無二別也。亦名體相。有力者。妄心劣故。本覺勢強熏力猛盛也。昔以隨流則妄有力而真劣。今既反流。則真熏功盛而妄心勢衰也。論自信己身等者。約人所說故言己身。以己真如熏自妄心有勢力故。遂能反照。信己身中真如與佛無異。但由妄惑所覆。故不顯現。今發直等三心。修施等五行。對治妄惑。令體顯現。◎
起信論疏筆削記卷第十三 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第十四
長水沙門子璇錄
◎問有三段。一指前按定。論悉有真如等者。凡是有情皆具本覺無二圓滿。以皆具故。熏義合齊故。云等皆。論云何下。二述其所疑。現在等者。約橫說也。現今且見有信者寡。無信者眾。論無量等者。合云前後無量差別。譯者回文不盡也。未來等者。此約豎說。約望未來發起信心。遲速不等故云前後。更有厚薄進
【現代漢語翻譯】 現代漢語譯本：體用關係上，如果先說體，后說用，那麼如何熏習呢？以『能』（指本覺）作為境界，牽引『智』（指始覺）產生，這就是熏習的意義，並非直接承接之前的說法。『亦乃下正釋』，實際上是解釋前面所說的本覺熏習使智產生，這個『智』就是始覺。這是針對『智』所成的所觀境界而言，這個境界也是本覺。這樣，本覺的『相』就成為能熏的心，『體』就成為所觀的境界。在同一個『體』上，從義理上區分出兩種不同的作用，就像前面所說的『有對智顯義』等等。
《起信論》依據這些來顯示其功能。《疏》中說『心境』，是由心所發起的，由境界所牽引的。雖然分為兩種法，但其本體只是本覺，沒有差別。也可以稱為『體相』。『有力』，是因為妄心弱小，本覺的勢力強大，熏習的力量猛烈強盛。過去因為隨順流俗，所以妄心有力而真心弱小。現在既然反過來，那麼真心的熏習功用就強盛，而妄心的勢力就衰弱。《論》中說『自信己身等』，是就人而言，所以說『己身』。因為自己的真如熏習自己的妄心，具有強大的力量，所以能夠反過來觀照，相信自己身中的真如與佛沒有差別，只是被妄惑所覆蓋，所以不顯現。現在發起直心、深心、大悲心這三種心，修佈施等五種行為，來對治妄惑，使本體顯現出來。
《起信論疏筆削記》卷第十三 《大正藏》第44冊 No. 1848 《起信論疏筆削記》
《起信論疏筆削記》卷第十四
長水沙門子璇 記錄
問有三段。第一段是根據前面的內容進行確定。論中說『悉有真如等』，凡是有情眾生都具有本覺，沒有差別，圓滿具足。因為都具備本覺，所以熏習的意義是相同的，因此說『等皆』。論中說『云何下』，第二段是陳述所懷疑的問題。『現在等』，是從橫向來說的。現在看到有信心的人很少，沒有信心的人很多。論中說『無量等』，應該合起來說是前後無量差別。翻譯的人沒有完全表達出原文的意思。『未來等』，這是從縱向來說的。從期望未來發起信心來看，有快有慢，所以說前後。還有厚薄、進退的差別。
【English Translation】 English version: Regarding the relationship between essence (體, ti) and function (用, yong), if we discuss essence before function, how does the process of熏習 (xunxi, perfuming or habitual influence) occur? By taking the 'able' (能, neng) – referring to 本覺 (benjue, original enlightenment) – as the object (境界, jingjie), it draws forth the arising of 'wisdom' (智, zhi) – referring to 始覺 (shijue, initial enlightenment). This is the meaning of熏習 (xunxi), not a direct continuation of the previous statement. '亦乃下正釋 (yi nai xia zheng shi)' actually explains the earlier statement that 本覺 (benjue)熏習 (xunxi) causes the arising of 智 (zhi), which is 始覺 (shijue). This is in relation to the object of observation formed by 智 (zhi), and this object is also 本覺 (benjue). Thus, the 'aspect' (相, xiang) of 本覺 (benjue) becomes the mind that can熏習 (xunxi), and the 'essence' (體, ti) becomes the object of observation. On the same 'essence' (體, ti), two different functions are distinguished in terms of meaning, just like the 'manifestation of meaning through wisdom' (有對智顯義, you dui zhi xian yi) mentioned earlier, and so on.
The 《Awakening of Faith》 relies on these to reveal its function. The 《Commentary》 says 'mind and object' (心境, xinjing) are initiated by the mind and drawn by the object. Although divided into two dharmas, their substance is only 本覺 (benjue), without difference. It can also be called 'essence and aspect' (體相, tixiang). 'Powerful' (有力, youli) because the deluded mind is weak, the power of 本覺 (benjue) is strong, and the force of熏習 (xunxi) is fierce and vigorous. In the past, because of following the flow, the deluded mind was powerful and the true mind was weak. Now that it is reversed, the function of the true mind's熏習 (xunxi) is strong, and the power of the deluded mind is weakened. The 《Treatise》 says 'self-confidence in one's own body, etc.' (自信己身等, zixin jishen deng) is spoken in terms of people, so it says 'one's own body' (己身, jishen). Because one's own 真如 (zhenru, suchness)熏習 (xunxi) one's own deluded mind, it has great power, so it can reflect back and believe that the 真如 (zhenru) in one's own body is no different from the Buddha, but it is covered by delusion, so it does not manifest. Now, generate the three minds of 直心 (zhixin, upright mind), 深心 (shenxin, profound mind), and 大悲心 (dabeixin, great compassionate mind), and cultivate the five practices of giving (施, shi), etc., to counteract delusion and make the essence manifest.
《Commentary on the Awakening of Faith with Notes and Corrections》, Volume 13 《Taisho Tripitaka》, Volume 44, No. 1848, 《Commentary on the Awakening of Faith with Notes and Corrections》
《Commentary on the Awakening of Faith with Notes and Corrections》, Volume 14
Recorded by Shramana Zixuan of Changshui
There are three sections to the question. The first section is to confirm based on the previous content. The treatise says 'all have 真如 (zhenru) etc.' (悉有真如等, xi you zhenru deng). All sentient beings possess 本覺 (benjue), without difference, fully complete. Because all possess 本覺 (benjue), the meaning of熏習 (xunxi) is the same, so it says 'etc. all' (等皆, deng jie). The treatise says 'how below' (云何下, yunhe xia). The second section is to state the doubts. 'Present etc.' (現在等, xianzai deng) is from a horizontal perspective. Now we see that there are few who have faith and many who do not have faith. The treatise says 'immeasurable etc.' (無量等, wuliang deng) should be combined to say immeasurable differences before and after. The translator did not fully express the original meaning. 'Future etc.' (未來等, weilai deng) is from a vertical perspective. From the perspective of expecting the arising of faith in the future, there are fast and slow, so it says before and after. There are also differences in thickness, advancement, and retreat.
退邪正等異。故云無量差別。此乃橫則有無差別。豎則前後差別。前後之言亦通過去。內熏等者。熏既是齊信亦合齊。不合有于如是差別。論皆應下三結成其難。一時者有二意。一揀信之有無。二揀起之前後。自知有真如法。是信解勤修方便是行。等入涅槃是證。一時之言須通此三而轉。執別等者。謂執有信無信前後等別。便疑真如亦有等類不同也。
論答中二。初標所疑也。本一者。凡聖一體平等無二也。凈名云。一切眾生皆如也。眾聖賢亦如也。至於彌勒亦如也。此一句標所疑之通。下則釋所執之別。
論而有下。二釋所執三。初明所依根本差別也。疏根本等者。既是生滅妄法法爾。不得平等。眾生具此各各不同。不同真如一體平等。故云厚薄。前後亦爾者。厚者即遲信。薄者則速信。信之厚薄進退等例知。非彼等者。過在無明有厚薄。不是真如成等差。
論過河沙下。二約能依。二障差別。二先所知障等上者。意明煩惱數過河沙等上。又約所障法門。既多能障之惑遂成無量故。雲河沙等上。等者。等微塵也。詳之。疏無知者。迷俗諦門中事法以不能正知不能盡知故。粗分者以所知中有二分故。一迷理者為細。二迷事為粗。天臺號為塵沙。小乘名為不染污無知。今是此分也。
論我見下
【現代漢語翻譯】 現代漢語譯本 『退邪正等異。故云無量差別。』這是說橫向比較有有和無的差別，縱向比較有前後的差別。『前後』二字也包括過去。『內熏等者』，熏習既然是同時相信也應該同時，不應該有這樣的差別。論中都應該用下面的三點來總結這個疑問。『一時者有二意』，一是區分相信的有無，二是區分生起的前後。自己知道有真如法，這是信解，勤奮修行方便法門是行，最終進入涅槃是證。『一時』二字需要貫通這三方面來理解。『執別等者』，是指執著于有信和無信、前後等等的差別，就懷疑真如也有等級類別不同。
論的回答分為兩部分。首先標出疑問。『本一者』，凡夫和聖人本體是一樣的，平等沒有差別。《維摩詰經》說：『一切眾生皆如也，眾聖賢亦如也，至於彌勒亦如也。』這一句標出了疑問的共通之處，下面則解釋所執著的差別。
『論而有下』，第二部分解釋所執著的三點。首先說明所依據的根本差別。疏解『根本等者』，既然是生滅的虛妄法，本來就不能平等。眾生具有這些，各自不同，不同於真如一體平等，所以說『厚薄』。『前後亦爾者』，厚是指遲緩地相信，薄是指快速地相信。相信的厚薄、前進後退等可以類推得知。『非彼等者』，過錯在於無明有厚薄，不是真如造成了等級差別。
『論過河沙下』，第二點是關於能依的兩種障礙的差別。首先是所知障等。『等上者』，意思是說煩惱的數量超過恒河沙等等。又從所障礙的法門來說，既然有這麼多的能障礙的迷惑，就形成了無量，所以說『河沙等上』。『等者』，等於微塵。詳細解釋一下。疏解『無知者』，在迷於俗諦的法門中，對於事物不能正確地瞭解，不能完全地瞭解。粗略地分，是因為所知障中有兩個部分，一是迷於理，是細的；二是迷於事，是粗的。天臺宗稱之為塵沙惑，小乘佛教稱之為不染污無知，現在說的是這一部分。
『論我見下』
【English Translation】 English version 『Retreating from evil, correctness, equality, and difference, hence the term 'immeasurable differences'.』 This refers to horizontal differences between existence and non-existence, and vertical differences between before and after. The words 'before and after' also encompass the past. 『Internal熏等者 (xūn děng zhě, internal influence etc.)』 Since 熏 (xūn, influence) is simultaneous belief, it should also be simultaneous. There shouldn't be such differences. The treatise should use the following three points to conclude the difficulty. 『一時者有二意 (yī shí zhě yǒu èr yì, 'at one time' has two meanings)』 Firstly, to distinguish the existence or non-existence of belief. Secondly, to distinguish the order of arising. Knowing that there is 真如法 (zhēn rú fǎ, Suchness Dharma) is 信解 (xìn jiě, belief and understanding). Diligently practicing expedient means is 行 (xíng, practice). Entering涅槃 (niè pán, Nirvana) is 證 (zhèng, realization). The term 『一時 (yī shí, at one time)』 needs to encompass these three aspects. 『執別等者 (zhí bié děng zhě, clinging to differences etc.)』 refers to clinging to the differences between having belief and not having belief, before and after, etc., and then doubting that 真如 (zhēn rú, Suchness) also has different levels and categories.
The treatise's answer is divided into two parts. First, it identifies the doubt. 『本一者 (běn yī zhě, the essence is one)』 Ordinary beings and sages are one in essence, equal and without difference. The Vimalakirti Sutra says: 『All sentient beings are 如 (rú, Suchness), so are all sages, and so is Maitreya.』 This sentence identifies the commonality of the doubt, and below it explains the differences in what is clung to.
『論而有下 (lùn ér yǒu xià, the treatise then says)』 The second part explains the three points of what is clung to. First, it explains the fundamental differences on which it is based. The commentary 『根本等者 (gēn běn děng zhě, the fundamental etc.)』 Since they are 生滅 (shēng miè, arising and ceasing) illusory dharmas, they cannot be equal by nature. Sentient beings possess these, each different, different from the oneness and equality of 真如 (zhēn rú, Suchness), hence the term 『厚薄 (hòu bó, thick and thin)』. 『前後亦爾者 (qián hòu yì ěr zhě, before and after are also like this)』 Thick refers to believing slowly, thin refers to believing quickly. The thickness or thinness of belief, advancing or retreating, etc., can be inferred. 『非彼等者 (fēi bǐ děng zhě, not those etc.)』 The fault lies in ignorance having thickness or thinness, not 真如 (zhēn rú, Suchness) causing the differences in levels.
『論過河沙下 (lùn guò hé shā xià, the treatise then says, beyond the Ganges' sands)』 The second point is about the differences in the two obstacles that are relied upon. First is the 所知障 (suǒ zhī zhàng, obstacle of knowledge) etc. 『等上者 (děng shàng zhě, etc. above)』 means that the number of afflictions exceeds the sands of the Ganges, etc. Also, from the perspective of the dharmas that are obstructed, since there are so many obstructing delusions, they form immeasurable amounts, hence the term 『河沙等上 (hé shā děng shàng, Ganges' sands etc. above)』. 『等者 (děng zhě, etc.)』 equals dust motes. Explain it in detail. The commentary 『無知者 (wú zhī zhě, those without knowledge)』 In the dharma gate of being deluded about mundane truth, one cannot correctly understand things, cannot fully understand them. Roughly divided, it is because there are two parts in the obstacle of knowledge: one is being deluded about principle, which is subtle; the other is being deluded about things, which is coarse. The Tiantai school calls it the dust and sand delusion, the Theravada school calls it non-defiled ignorance, and this is the part being referred to now.
『論我見下 (lùn wǒ jiàn xià, the treatise then says, 'view of self' below)』
。二煩惱障也。疏四住者。即六粗之中二也。何故不對五意。以五意是所依眾生。無知四住是彼所有。今取此二正障。信心及諸觀智故偏舉也。疏文亦爾。何故二障俱名煩惱。以此二障體皆虛妄性喧煩故。非是寂靜通名煩惱。
論如是下三雙結難了。疏皆依下若據生起。即次第而生。今此橫論故皆依無明也。非一謂二障互為前後差別。則等分偏增有殊。佛了等者。降此已還各隨其分。未能盡知。唯佛窮證。故能知也。故前疏云。若至心源得於無念。則遍知一切眾生一心動轉四相差別。
立理中。疏若獨等者。反縱所難。然今下順通其義。故致下結答。故上下引證。並可見。
喻中論木喻眾生。火性喻本覺。人知喻佛等。方便即鉆燧之事。喻悲願說法。燒木即先有火起。火喻發心修行。燒木喻斷煩惱。此中若無及不假之言。正顯闕緣也。
法中論為緣者。即慈悲願護說法教導。合正用鉆燧等。入涅槃者。合上火出木盡灰飛煙滅也。上喻中雖無顯文。以燒木之言。便含此義。
闕因中論未有熏力者。如濕木之遇繩鉆。雖有火性而鉆之不生。障者亦爾。雖有本覺聞法亦不悟解。不能究竟等者。亦有聞法信受。暫時發心。然鮮克有終。不能久永。如下所說。或有見佛色相。或供眾僧。或因二乘
【現代漢語翻譯】 現代漢語譯本：二煩惱障（指兩種煩惱的障礙）。疏解『四住』，即六種粗重煩惱中的兩種。為什麼不對應五種意念？因為五種意念是眾生所依賴的，無知和四住是他們所擁有的。現在選取這兩種主要的障礙，信心以及各種觀智，所以特別舉出。疏解的文句也是這樣。為什麼兩種障礙都稱為煩惱？因為這兩種障礙的本體都是虛妄的，性質喧鬧煩擾，不是寂靜的，所以都通稱為煩惱。
論中『如是』以下的三對，總結了難以理解之處。疏解『皆依』以下，如果根據生起，就是依次而生。現在這是橫向的論述，所以都依賴於無明（無知）。『非一』是指兩種障礙互為前後差別，那麼等分和偏增就有不同。『佛了等者』，降伏這些之後，各自隨著自己的份量，不能完全知曉。只有佛徹底證悟，所以能夠知曉。所以前面的疏解說，如果到達心源，得到無念，那麼就能普遍知曉一切眾生一心動轉的四種相的差別。
在立理中。疏解『若獨等者』，是反過來縱容所難。然而現在順著來通達它的意義。所以導致下面的總結回答。所以上下引用的證據，都可以看到。
在比喻中，論中用木頭比喻眾生，火性比喻本覺（本有的覺悟），人知比喻佛等，方便就是鉆木取火的事情，比喻悲願說法。燒木就是先有火產生，火比喻發心修行，燒木比喻斷除煩惱。這其中如果沒有以及不憑藉的言語，正是顯示缺少因緣。
在法中，論中『為緣者』，就是慈悲、愿護、說法、教導，合起來就是正確地使用鉆木取火等方法。『入涅槃者』，合起來就是上面的火出、木盡、灰飛、煙滅。上面的比喻中雖然沒有明顯的文字，因為燒木的言語，就包含這個意義。
在闕因中，論中『未有熏力者』，就像潮濕的木頭遇到繩子和鉆子，雖然有火性，但是鉆它也不會產生火。有障礙的人也是這樣，雖然有本覺，聽到佛法也不悟解。『不能究竟等者』，也有聽到佛法、信受，暫時發心，然而很少能有始終，不能長久。如下面所說，或者有見到佛的色相，或者供養眾僧，或者因為二乘（聲聞和緣覺）。
【English Translation】 English version: The two obscurations of afflictions (referring to two types of hindrances caused by afflictions). The commentary on 'four abodes' refers to two of the six coarse afflictions. Why not correspond to the five mental activities? Because the five mental activities are what sentient beings rely on, while ignorance and the four abodes are what they possess. Now, these two main obstacles, faith and various contemplative wisdoms, are specifically mentioned. The commentary's wording is also like this. Why are both obscurations called afflictions? Because the substance of both obscurations is illusory and their nature is noisy and disturbing, not tranquil, so they are both generally called afflictions.
In the treatise, the three pairs following 'suchness' summarize the difficult points. The commentary following 'all rely' indicates that if based on arising, they arise sequentially. Now, this is a horizontal discussion, so they all rely on ignorance (avidya). 'Not one' means that the two obscurations have differences in sequence, so equal division and partial increase have distinctions. 'Buddhas understand and so on' means that after subduing these, each according to their own capacity, cannot fully know. Only the Buddha fully realizes, so they can know. Therefore, the previous commentary said, 'If one reaches the source of the mind and attains non-mentation, then one can universally know the differences in the four aspects of the movement of the one mind of all sentient beings.'
In establishing the principle. The commentary 'if alone and so on' is a reverse concession to the difficulty. However, now it follows to understand its meaning. Therefore, it leads to the concluding answer below. Therefore, the evidence cited above and below can be seen.
In the analogy, the treatise uses wood to symbolize sentient beings, fire nature to symbolize original enlightenment (inherent awakening), human knowledge to symbolize Buddhas and so on, and skillful means to symbolize the act of drilling wood to make fire, symbolizing compassionate vows and teaching the Dharma. Burning wood is like first having fire arise, fire symbolizing generating the aspiration for enlightenment and practicing, and burning wood symbolizing cutting off afflictions. The words 'if without' and 'not relying on' specifically show the lack of conditions.
In the Dharma, the treatise 'those who act as conditions' are compassion, vows to protect, teaching the Dharma, and guiding, which together are like correctly using the methods of drilling wood to make fire. 'Entering Nirvana' is like the above fire coming out, wood being exhausted, ashes flying, and smoke disappearing. Although there are no explicit words in the above analogy, the words 'burning wood' contain this meaning.
In the lack of cause, the treatise 'those who have not had the power of熏習 (熏習, xunxi, habitual influence)' are like wet wood encountering a rope and drill. Although it has fire nature, drilling it will not produce fire. Those with obstacles are also like this. Although they have original enlightenment, they do not awaken even when they hear the Dharma. 'Those who cannot ultimately and so on' also include those who hear the Dharma, believe, and temporarily generate the aspiration for enlightenment, but few can have a beginning and an end, and cannot last long. As mentioned below, some may see the Buddha's form, or make offerings to the Sangha, or because of the Two Vehicles (聲聞, shengwen, Hearers and 緣覺, yuanjue, Pratyekabuddhas).
。或學他發心。悉不決定。或退凡夫二乘之地。此如濕木鉆時還有熱氣。然不能出火燒木。如世間法甚眾。于中信解修趣者實難其人。良以內熏力微惑障厚重。以喻類法。昭然可見。
明得中論因緣具者。如干木之遇繩鉆也。諸佛等者。此則揀異二乘等。以顯遇真善知識也。然此段文有二種加義。初以慈悲等是冥加。由冥加故起信修善。次從以修下是顯加。謂現身說法。由顯加故進行證果。于中修善成熟一句。躡前起后也然前喻文正喻初段冥加之意。若喻後段顯加之文。應如加之以積薪鼓之。以烈風則令前木都盡也。疏自分者。創發其心。始修善行。此親賴前因緣之力故。云自分也。勝進者。若推其本。亦是前來內外熏力。今約末而論。並前自分。又校一重故云勝進。示義等者。謂示義令解。教行令行獲大法利故生法喜。斯則自分當信位。勝進當解行。向即十回向。道即地上行。涅槃即佛果也。然善友與行人相值誠難。且如世間有欲發心者。則不遇真善知識。有真善知識。則不見發心之人。感應道交實為不易。如涅槃中針芥之喻。並法華中龜木之喻。此皆顯善友難值。今之行者儻偶斯緣。聞法解悟。豈不思夙植德本。而無欣慶乎。而不求進乎。豈不思後世為先業所牽。得如今世遇勝友乎。誠宜勉之。◎
【現代漢語翻譯】 現代漢語譯本：或者學習他人發起菩提心，但都不能堅定。或者退回到凡夫和二乘的境界。這就像潮濕的木頭被鉆時還有熱氣，但不能生出火來燒木頭。世間法很多，其中真正能信解修行的人實在很少。這是因為內在熏習的力量微弱，迷惑和障礙深重。用比喻來說明，就非常清楚了。
明白得到《中論》所說的因緣具足，就像乾燥的木頭遇到繩子鉆木一樣。『諸佛等』，這是爲了區別於二乘等，從而顯示遇到真正的善知識。然而這段文字有兩種加持的含義。首先，慈悲等是冥加（暗中加持），由於冥加的緣故，生起信心修行善法。其次，從『以修』以下是顯加（明顯加持），指現身說法。由於顯加的緣故，進行修行證得果位。其中『修善成熟』一句，承接前面，開啟後面。前面的比喻文，正是比喻初段冥加的含義。如果比喻後段顯加的文，應該像加上柴火，用猛烈的風吹，使前面的木頭都燒盡。疏鈔自己分得的部分，是最初發起菩提心，開始修行善行，這是親身依賴於前世的因緣之力，所以說是『自分』。『勝進』，如果推究它的根本，也是前來的內外熏習之力。現在就末端而論，連同前面的『自分』，又增加了一重，所以說是『勝進』。『示義』等，是說開示義理使人理解，教導修行使人行動，獲得大法利益，所以產生法喜。那麼『自分』相當於信位，『勝進』相當於解行，『向』就是十回向，『道』就是地上行，『涅槃』就是佛果。然而善友與修行人相遇實在很難。比如世間有想要發起菩提心的人，卻遇不到真正的善知識；有真正的善知識，卻見不到發起菩提心的人。感應道交實在不容易，就像《涅槃經》中針和芥子的比喻，以及《法華經》中烏龜和木頭的比喻。這些都顯示善友難以遇到。現在的修行人如果偶然遇到這種因緣，聽聞佛法，理解覺悟，難道不應該思考是前世種下的德本，而感到欣喜慶幸嗎？而不求上進嗎？難道不應該思考後世會被先前的業力所牽引，還能像今生一樣遇到殊勝的善友嗎？實在應該勉勵自己啊！
【English Translation】 English version: Or learning from others to arouse the Bodhi mind, but all are not resolute. Or retreating to the realm of ordinary beings and the Two Vehicles (Sravakayana and Pratyekabuddhayana). This is like when drilling damp wood, there is still heat, but it cannot produce fire to burn the wood. There are many worldly dharmas, but it is truly difficult to find someone who can believe, understand, practice, and aspire to them. This is because the power of inner cultivation is weak, and delusion and obstacles are deep and heavy. Using a metaphor to illustrate, it is very clear.
Understanding and obtaining the conditions mentioned in the Madhyamaka-karika (Treatise on the Middle Way) is like dry wood meeting a rope drill. 'Buddhas, etc.,' this is to distinguish them from the Two Vehicles, etc., thereby showing the encounter with a true Kalyanamitra (spiritual friend). However, this passage has two kinds of added meanings. First, compassion, etc., is adhisthana (secret blessing), and because of adhisthana, faith arises and good deeds are cultivated. Second, from 'by cultivation' onwards is visible adhisthana, referring to appearing in person to teach the Dharma. Because of visible adhisthana, one progresses in practice and attains fruition. Among them, the phrase 'cultivation of good deeds matures' connects the preceding and initiates the following. The preceding metaphorical text precisely illustrates the meaning of the initial stage of adhisthana. If the text were to illustrate the later stage of visible adhisthana, it should be like adding firewood and blowing with a strong wind, causing all the previous wood to be consumed. The commentary's own division refers to initially arousing the Bodhi mind and beginning to cultivate good deeds. This is personally relying on the power of previous causes and conditions, so it is called 'one's own share'. 'Superior progress', if one investigates its root, is also the power of previous internal and external cultivation. Now, discussing it in terms of the end result, together with the previous 'one's own share', it adds another layer, so it is called 'superior progress'. 'Showing the meaning', etc., means showing the meaning to make people understand, teaching practice to make people act, and obtaining great Dharma benefits, so Dharma joy arises. Then 'one's own share' corresponds to the stage of faith, 'superior progress' corresponds to understanding and practice, 'towards' is the Ten Transferences, 'path' is the practice on the Bhumis (grounds), and 'Nirvana' is the fruit of Buddhahood. However, it is truly difficult for a Kalyanamitra and a practitioner to meet. For example, in the world, there are those who want to arouse the Bodhi mind but do not encounter a true Kalyanamitra; there are true Kalyanamitras but do not see those who arouse the Bodhi mind. The interaction of response and the Way is truly not easy, like the metaphor of the needle and mustard seed in the Nirvana Sutra, and the metaphor of the turtle and the wood in the Lotus Sutra. These all show that Kalyanamitras are difficult to encounter. If present practitioners happen to encounter such conditions, hear the Dharma, understand, and awaken, shouldn't they reflect on the roots of virtue planted in previous lives and feel joyful and fortunate? And not seek to advance? Shouldn't they reflect that future lives will be dragged by previous karma, and be able to encounter a supreme Kalyanamitra as in this life? Truly, one should encourage oneself!
◎二徴列。疏為于下約能應明差別。凡小是機為彼機故。現形不同也。謂應以佛菩薩等身得度者。即現其身等。隨機萬變不可一準。以彼事識從境而起。不了唯心。隨其分別情量所不同也。此則差別在佛。差別即緣也。亦可下約能感明差別三乘不同。已是差別。況復各有勝劣之異宜樂之殊。此則差別在機。緣即屬佛。差別之緣也。然由機之差別。遂令應有差別。非謂佛身有異相。爾如鏡光是一像異由形也。謂三賢下出差別緣體。下說十住菩薩便能現八相化利眾生。況其上位豈不然乎。為諸下約能化顯平等。菩薩則始從信位。終至十地。業識者。必兼現轉。但現一味佛身。更無三乘之異故云唯現。以此菩薩深解境界唯心。不外執定相。故現平等佛身。與其為緣。此即平等在佛也。故下文云。以同體智力故。隨應見聞。而現作業。亦可下約所化顯平等。同發大心同信大法。同解大義。同修大行。同無退轉。故皆平等。此則平等在機也。故文云。依於三昧。乃得平等見諸佛身。持業依士亦同前說。謂初地下出緣體。謂登地已去菩薩。以無分別智證平等理。知一切眾生真如平等無異。故現平等佛身應眾生也。
一感用因。疏機欲人者。此人是樂欲修進之機。即諸求三乘人也。外緣體者。即三賢已上菩薩。及佛皆能作此緣
【現代漢語翻譯】 現代漢語譯本：◎二徴列。疏為在於下面概括，能夠迴應並明確差別。凡是小的，都是因為眾生的根機，爲了適應他們的根機，佛菩薩才示現不同的形象。也就是說，應該用佛、菩薩等身來度化的人，佛菩薩就示現相應的身形等等，隨機應變，沒有一定的標準。因為眾生的意識是從外境產生的，不明白萬法唯心的道理，隨著自己的分別和情識的衡量而不同。這說明差別在於佛。差別就是緣。也可以從下面概括能感應的眾生，來說明三乘的不同。三乘已經是差別了，更何況各自還有勝劣之分，以及喜好的不同。這說明差別在於眾生的根機。緣就屬於佛，是差別的緣。然而，由於眾生根機的差別，才使得佛菩薩的應化有差別，並不是說佛身有不同的相貌。就像鏡子的光是一樣的，影像不同是因為形狀不同。說三賢位的菩薩以下，是說明差別的緣的本體。下面說十住位的菩薩就能示現八相成道來利益眾生，更何況是更高位的菩薩呢？爲了下面概括能教化的佛菩薩，來顯示平等。菩薩從信位開始，直到十地，業識必定兼有現和轉。但只示現一種佛身，沒有三乘的差別，所以說『唯現』。因為這些菩薩深刻理解境界唯心的道理，不向外執著于固定的相，所以示現平等的佛身，與眾生結緣。這就是平等在於佛。所以下文說：『以同體智力故，隨應見聞，而現作業。』也可以從下面概括所教化的眾生，來顯示平等。共同發起大菩提心，共同相信大法，共同理解大義，共同修習大行，共同不退轉，所以都是平等的。這說明平等在於眾生的根機。所以經文說：『依於三昧，乃得平等見諸佛身。』持業依士也和前面說的一樣。說初地菩薩以下，是說明緣的本體。說登地以上的菩薩，用無分別智證悟平等的真理，知道一切眾生的真如平等沒有差別，所以示現平等的佛身來應化眾生。 一感用因。疏機欲人者。此人是樂欲修進之機。即諸求三乘人也。外緣體者。即三賢已上菩薩。及佛皆能作此緣。
【English Translation】 English version: ◎Two Manifestations Listed. The commentary explains that it lies in summarizing below, being able to respond and clearly distinguish differences. All that is small is because of the sentient beings' faculties; to adapt to their faculties, Buddhas and Bodhisattvas manifest different forms. That is, for those who should be saved by the bodies of Buddhas, Bodhisattvas, etc., Buddhas and Bodhisattvas manifest corresponding forms, etc., adapting to circumstances without a fixed standard. Because sentient beings' consciousness arises from external realms, not understanding the principle of 'all dharmas are mind-only,' it differs according to their own discriminations and emotional measurements. This indicates that the difference lies in the Buddha. Difference is the condition (緣, 緣). It can also be explained from summarizing the sentient beings who can be influenced below, to illustrate the differences of the Three Vehicles. The Three Vehicles are already different, let alone each having superior and inferior distinctions, as well as different preferences. This indicates that the difference lies in the sentient beings' faculties. The condition belongs to the Buddha, being the condition of difference. However, due to the differences in sentient beings' faculties, the transformations of Buddhas and Bodhisattvas have differences; it is not that the Buddha's body has different appearances. Just like the light of a mirror is the same, the images are different because of different shapes. Saying that Bodhisattvas below the Three Worthies level is to explain the essence of the condition of difference. Below, it says that Bodhisattvas of the Ten Abodes can manifest the eight aspects of enlightenment to benefit sentient beings, let alone Bodhisattvas of higher levels. In order to summarize the Buddhas and Bodhisattvas who can teach below, to reveal equality. Bodhisattvas start from the Stage of Faith and continue until the Tenth Ground; karmic consciousness must have both manifestation and transformation. But they only manifest one kind of Buddha body, without the differences of the Three Vehicles, so it is said 'only manifest.' Because these Bodhisattvas deeply understand the principle of 'realms are mind-only,' not outwardly clinging to fixed appearances, they manifest equal Buddha bodies, forming a connection with sentient beings. This is equality in the Buddha. Therefore, the following text says: 'Because of the power of the wisdom of the same essence, they manifest actions according to what is seen and heard.' It can also be explained from summarizing the sentient beings who are taught below, to reveal equality. Together they arouse the great Bodhi mind, together they believe in the great Dharma, together they understand the great meaning, together they cultivate the great practice, together they do not regress, so they are all equal. This indicates that equality lies in the sentient beings' faculties. Therefore, the scripture says: 'Relying on Samadhi, one can equally see the bodies of all Buddhas.' The 'possessive compound' (持業依士) is also the same as mentioned before. Saying that Bodhisattvas below the First Ground is to explain the essence of the condition. Saying that Bodhisattvas above the First Ground use non-discriminating wisdom to realize the equal truth, knowing that the Tathagata (真如, zhēnrú) of all sentient beings is equal without difference, so they manifest equal Buddha bodies to transform sentient beings. One Cause of Influence and Use. The commentary explains that 'sentient beings desiring' refers to those who are eager to cultivate and advance, namely, those seeking the Three Vehicles. 'External condition essence' refers to Bodhisattvas above the Three Worthies and Buddhas, who can all create this condition.
故。修行時者。謂始起厭求修習善根時也。于中有發意求三乘道果之異。論乃至得佛者有二義。一則于中有羅漢辟支。故云乃至。二者。此中但說從始發心。終至成佛中間所經劫數。值遇外緣不能具敘時節。故超越而言云乃至也。器者喻也。方圓大小各有份量。三乘勝劣可以類之。則受道之機器也。
開總中。論父母等者。如釋迦之度羅睺。父之力也。又度諸母子侄等。眷屬諸親力也。又如凈德與凈藏凈眼。共化妙莊嚴王。亦眷屬之力也。謂彼等宜以此類化度故。佛為現父母等身。余意例同。論給使者。即供給走使。涅槃經云。榮豪自貴。我于其人為作僕使。趨走給侍。凈名云。見須供侍者。現為作僮僕。既悅可其意。乃發以道心。論知友者。知聞朋友。如鹙子之化目連。以切磋琢。磨共成其器。論冤家者。如未生冤王弒害父母。令其獲得果證。又如無厭足王以殺事故。令眾皆得解脫門。論四攝者。一佈施。令他附己。二愛語。為他說法熏成凈種。三利行。隨彼所行方便利之。令善根成熟。四同事。過惡同惡而斷彼惡。遇善同善而進彼善。以此四事隨機曲誘。攝令入道。然於五中唯第四是逆方便。余皆順也。
二攝別中論無量行緣者。若干種心皆須稱可。隨時方便難以具陳。不能言數。故云無量。如法華
【現代漢語翻譯】 現代漢語譯本： 因此，『修行時』指的是剛開始厭離世俗，尋求修習善根的時候。在這其中，有發心求取聲聞乘、緣覺乘、菩薩乘道果的不同。論中說『乃至得佛』有兩種含義：一是其中有阿羅漢、辟支佛，所以說『乃至』；二是這裡只是說從最初發心，到最終成佛中間所經歷的劫數，遇到外在因緣不能完全敘述時節，所以跳躍而言說『乃至』。『器』是比喻，方形、圓形、大小各有份量，三乘的殊勝和低劣可以類比，指的是接受佛法的根器。 在總說開示中，論及『父母等』，例如釋迦牟尼佛度化羅睺羅（Rahula，釋迦牟尼佛之子），是父親的力量。又度化諸位母親、兒子、侄子等，是眷屬親人的力量。又如凈德（Pure Virtue）、凈藏（Pure Treasury）、凈眼（Pure Eye）共同教化妙莊嚴王（Wonderful Adornment King），也是眷屬的力量。意思是他們適合用這類方式教化，所以佛為他們示現父母等身。其餘情況可以依此類推。論及『給使』，就是供給差遣。涅槃經說，對於那些榮華富貴、自視高貴的人，我為他們做僕人，奔走侍奉。維摩詰經說，見到需要供給侍奉的人，就現身為童僕。既讓他們心悅誠服，然後啓發他們的道心。論及『知友』，就是知己朋友，如舍利弗（Sariputra）教化目犍連（Maudgalyayana），通過互相切磋琢磨，共同成就根器。論及『冤家』，如未生怨王（Ajatasatru）弒害父母，反而令他獲得果證。又如無厭足王（King of Insatiable Desire）因殺戮之事，令眾生都得到解脫之門。論及『四攝』，一是佈施，使他人依附自己；二是愛語，為他們說法，薰染成清凈的種子；三是利行，隨順他們所行之事，方便利益他們，使善根成熟；四是同事，對於過惡之事，一同厭惡而斷除他們的惡行；遇到善事，一同行善而增進他們的善行。用這四件事隨機應變地引導，攝受他們進入佛道。然而在五種情況中，只有第四種是逆方便，其餘都是順方便。 在分別攝受中，論及『無量行緣』，各種各樣的心都需要稱合，隨時方便，難以完全陳述，不能用言語計數，所以說『無量』。如法華經（Lotus Sutra）...
【English Translation】 English version: Therefore, 'the time of practice' refers to the time when one initially becomes weary of the world and seeks to cultivate roots of goodness. Among these, there are differences in aspiring to the fruits of the Sravaka Vehicle (聲聞乘), Pratyekabuddha Vehicle (緣覺乘), and Bodhisattva Vehicle (菩薩乘). The treatise says 'even to attaining Buddhahood' has two meanings: first, among them are Arhats (阿羅漢) and Pratyekabuddhas (辟支佛), hence the use of 'even to'; second, here it only speaks of the kalpas (劫) experienced from the initial aspiration to the final attainment of Buddhahood, and because external conditions cannot be fully described in terms of time, it is said in a skipping manner 'even to'. 'Vessel' is a metaphor; square, round, large, and small each have their own measure, and the superiority and inferiority of the Three Vehicles (三乘) can be compared to them, referring to the capacity to receive the Dharma. In the general explanation, it discusses 'parents, etc.', for example, Shakyamuni Buddha (釋迦牟尼佛) liberating Rahula (羅睺羅, Shakyamuni Buddha's son) is the power of the father. Also liberating various mothers, sons, nephews, etc., is the power of family relatives. Also, like Pure Virtue (淨德), Pure Treasury (淨藏), and Pure Eye (淨眼) jointly teaching Wonderful Adornment King (妙莊嚴王), it is also the power of family relatives. It means that they are suitable to be taught in this way, so the Buddha manifests the bodies of parents, etc. The remaining situations can be inferred by analogy. Discussing 'servants', it means providing and dispatching. The Nirvana Sutra (涅槃經) says, 'For those who are glorious, wealthy, and self-important, I will be their servant, running errands and serving them.' The Vimalakirti Sutra (維摩詰經) says, 'Seeing those who need to be supplied and served, I will manifest as a servant.' After making them happy and willing, then inspire their Bodhi mind. Discussing 'friends', it means close friends, like Sariputra (舍利弗) teaching Maudgalyayana (目犍連), through mutual discussion and polishing, jointly achieving their capacity. Discussing 'enemies', like King Ajatasatru (阿闍世) killing his parents, but instead causing him to attain the fruit of realization. Also, like King of Insatiable Desire (無厭足王) causing all beings to attain the gate of liberation through the matter of killing. Discussing 'Four Means of Attraction' (四攝), first is giving, causing others to rely on oneself; second is loving speech, speaking the Dharma for them, imbuing them with pure seeds; third is beneficial conduct, following their actions, conveniently benefiting them, causing their roots of goodness to mature; fourth is acting together, for evil deeds, jointly disliking and cutting off their evil actions; encountering good deeds, jointly doing good and advancing their good actions. Using these four matters to guide them according to the situation, attracting them to enter the Buddhist path. However, among the five situations, only the fourth is a reverse expedient, and the rest are all favorable expedients. In the separate attraction, it discusses 'immeasurable conditions of conduct', all kinds of minds need to be suited, and it is difficult to fully state the convenient means at any time, and they cannot be counted in words, so it is said 'immeasurable'. Like the Lotus Sutra (法華經)...
說觀音妙音現化等。即斯事也。
二辨用中。論以起下是能熏。眾生下是所熏。增長善根是利益也。善根謂信心展轉。能生解行證等枝葉華果故言增長。若見者。或見其形。或睹神變。如前現其差別形事。令彼見者歡喜生善破惡入理。乃至一二三四益等。故凈名云。或有怖畏。或歡喜。或生厭離。或斷疑等。若聞者。或聞彼教勸令入道。或因聞彼所誦經教。尋文生解成聞慧故。或則聞說自他功德。而發善心。
一就根開緣中。論近遠二緣者。由障有厚薄故。遂令內熏有力無力。由內熏故。外值勝緣發起善根。遂有勝劣。由勝劣故。令根有熟不熟。以此遂成利根鈍根入道遲速也。
二各開中。論增長行緣者。諸佛為緣。為令三乘行人各增自行。以入正觀故。疏方便行者。即正觀之方便也。見道已前所修諸行。皆是入理之方便故。論受道緣。三乘行人入見道已去。親證真如。名為受道。此亦諸佛為緣。令其入證也。疏四攝者。謂諸佛菩薩為緣。增長彼行人行四攝法。以利他也。三空等者。謂空無相無愿解脫門。亦是為彼作緣。令其住於三解脫門以自利也。非謂諸佛欲為眾生作緣。先要內住三空之理。斯二種緣皆依士釋。然此二緣若據論意。理合遍通因果諸位。如未入信前。不信因果三寶真如。名未受道
【現代漢語翻譯】 現代漢語譯本： 關於觀音菩薩以微妙音聲顯現各種化身等，說的就是這件事。
二、辨別作用方面。論中說『以起下是能熏』，指的是能熏習的力量。『眾生下是所熏』，指的是被熏習的對象。『增長善根是利益』，增長善根是所獲得的利益。善根指的是信心逐漸增長，能夠產生理解、修行、證悟等枝葉花果，所以說是增長。如果有人見到觀音菩薩，或許見到他的形像，或許看到他的神通變化，就像前面所說的顯現各種不同的形象和事蹟，使見到的人歡喜，生起善念，破除惡念，進入真理，乃至獲得一、二、三、四等利益。所以《維摩詰經》說：『或有怖畏，或歡喜，或生厭離，或斷疑等。』如果有人聽聞，或許聽聞他的教導，勸導人們進入佛道，或者因為聽聞他所誦的經教，通過研讀經文而產生理解，成就聞慧。或者聽聞宣說自己或他人的功德，從而發起善心。
一、就根機開示因緣方面。論中說近緣和遠緣，是因為眾生的業障有深厚和淺薄的差別，因此導致內在的熏習力量有強弱之分。由於內在的熏習，外在才能遇到殊勝的因緣，從而發起善根，也就有殊勝和低劣的差別。由於殊勝和低劣的差別，使得根機有成熟和不成熟的區別，因此成就了利根和鈍根，以及入道遲緩和快速的差別。
二、各自開示方面。論中說增長行緣，是說諸佛作為因緣，是爲了使三乘（Sravakayana 聲聞乘，Pratyekabuddhayana 緣覺乘，Bodhisattvayana 菩薩乘）的修行人各自增長自己的修行，從而進入正確的觀照。疏解『方便行』，就是指正觀的方便。在見道（darshana-marga）之前所修的各種修行，都是進入真理的方便。論中說『受道緣』，是說三乘的修行人進入見道之後，親自證悟真如（tathata），稱為受道。這也是諸佛作為因緣，使他們進入證悟。疏解『四攝』，是指諸佛菩薩作為因緣，增長修行人修持四攝法（catuh-samgraha-vastuni），從而利益他人。『三空等』，指的是空（sunyata）、無相（animitta）、無愿（apranihita）這三種解脫門（vimoksha-mukha）。這也是為他們創造因緣，使他們安住於三種解脫門以自我利益。並非說諸佛想要為眾生創造因緣，首先要內在安住於三空的道理。這兩種因緣都是依士釋。然而，這兩種因緣如果根據論的意義，理應普遍貫通因果的各個階段。例如，在未進入信位之前，不相信因果、三寶（triratna）、真如，就稱為未受道。
【English Translation】 English version: This refers to the matter of Avalokiteshvara (Guanyin) manifesting various forms through wondrous sounds.
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Discriminating Function: The treatise states, 'That which initiates below is the active perfumer,' referring to the power of active perfuming. 'Sentient beings below are the passively perfumed,' referring to the objects being perfumed. 'Increasing wholesome roots is the benefit,' the benefit gained. Wholesome roots refer to the gradual increase of faith, which can generate branches, leaves, flowers, and fruits such as understanding, practice, and realization; hence the term 'increase.' If someone sees Avalokiteshvara, they may see his form or witness his miraculous transformations, as mentioned earlier, manifesting various different forms and events, causing those who see him to rejoice, generate good thoughts, break through evil thoughts, and enter into truth, even gaining one, two, three, or four benefits. Therefore, the Vimalakirti Sutra says, 'Some may be fearful, some may be joyful, some may generate aversion, some may cut off doubts, etc.' If someone hears, they may hear his teachings, encouraging people to enter the path, or because they hear the sutras and teachings he recites, they generate understanding through studying the texts, achieving the wisdom of hearing. Or they hear the merits of themselves or others being proclaimed, thereby arousing good intentions.
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Opening up conditions based on faculties: The treatise discusses near and far conditions because the karmic obstacles of sentient beings have differences in depth and shallowness, thus leading to differences in the strength of inner perfuming. Due to inner perfuming, external conditions can be encountered, thereby arousing wholesome roots, which then have differences in superiority and inferiority. Due to the differences in superiority and inferiority, the faculties have differences in maturity and immaturity, thus resulting in sharp and dull faculties, and differences in the speed of entering the path.
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Opening up each individually: The treatise discusses the condition for increasing practice, stating that the Buddhas act as conditions to enable practitioners of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) to increase their respective practices, thereby entering into correct contemplation. The commentary explains 'expedient practices' as the expedients for correct contemplation. All practices cultivated before entering the Path of Seeing (darshana-marga) are expedients for entering into truth. The treatise discusses the 'condition for receiving the Path,' stating that practitioners of the Three Vehicles, after entering the Path of Seeing, personally realize Suchness (tathata), which is called 'receiving the Path.' This is also the Buddhas acting as conditions to enable them to enter into realization. The commentary explains the 'Four Embracing Dharmas' (catuh-samgraha-vastuni), referring to the Buddhas and Bodhisattvas acting as conditions to increase the practitioners' practice of the Four Embracing Dharmas, thereby benefiting others. 'The Three Emptinesses, etc.' refers to the three doors of liberation: emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita). This is also creating conditions for them, enabling them to abide in the three doors of liberation for their own benefit. It is not that the Buddhas want to create conditions for sentient beings and must first internally abide in the principle of the Three Emptinesses. These two conditions are both interpreted based on the agent. However, according to the meaning of the treatise, these two conditions should universally encompass all stages of cause and effect. For example, before entering the stage of faith, not believing in cause and effect, the Three Jewels (triratna), and Suchness is called not having received the Path.
。佛菩薩等以之為緣。令彼信受始為道器。名受道緣。既入信已。所修十種信心之行。亦假其緣。令行增長名增長行緣。如未入十解十地佛地等。名未受道。假其緣力而得受解入證。得涅槃等。俱名受道若從解位已去。修地前行。見道已去修地上行。佛等為緣。令其增長。名增長行。如八地菩薩。得無相無功用故。擬入涅槃不進九地。佛為此故現身七勸。然後發行進入彌速。豈非增長行緣耶。乃至垂成正覺。亦假諸佛為緣也。受道增長或先或后。二俱通也。問此是差別緣如前疏文。只配凡夫二乘。如何將此為三賢已上耶。答若如疏配。何故前論云。從初發意始求道時。乃至得佛于中若見若念耶。應知此差別一緣。通為凡夫二乘諸位菩薩也。問平等一緣如疏。唯配三賢已上。前信位中得有此緣否。答若據論意。亦可通前。以下文云所謂眾生依於三昧。乃得平等見諸佛故。如十信位。正修真如三昧。于中見者豈非平等緣耶。應知前差別緣不約定中所見。但是隨類隨宜。現十界身等故名差別。若依三昧見平等佛身。無分齊相者。即平等緣。疏中前文且約依識熏習。以辨二緣。亦一往爾。學者知之。
一能作平等。疏平等心者。九類皆度不揀擇故。論自然熏習者有二。一以本悲願。常熏本覺不曾舍離。二無緣慈悲常熏眾
【現代漢語翻譯】 現代漢語譯本 佛、菩薩等以此作為因緣，使他們信受佛法，才成為堪受佛法的器皿，這叫做『受道緣』。已經進入信位的修行者，所修的十種信心之行，也憑藉這種因緣，使修行增長，這叫做『增長行緣』。例如，未進入十解、十地、佛地等境界，叫做『未受道』，憑藉這種因緣的力量而得以接受理解、進入證悟，獲得涅槃等，都叫做『受道』。如果從解位開始，修習地前行；見道之後，修習地上行，佛等作為因緣，使他們的修行增長，這叫做『增長行』。例如，八地菩薩，因為獲得無相、無功用的境界，打算進入涅槃而不繼續進入九地，佛因此示現化身七次勸說，然後才發起修行進入，速度非常快，這難道不是『增長行緣』嗎？乃至即將成就正覺，也憑藉諸佛作為因緣。『受道』和『增長』，或者先或者后，二者都普遍存在。 問：這種差別緣，如前面的疏文所說，只對應凡夫和二乘，如何將此對應於三賢以上的菩薩呢？ 答：如果按照疏文的對應方式，為什麼前面的論中說：『從最初發心開始求道時，乃至成佛，于其中或見或念』呢？應該知道，這種差別一緣，普遍對應于凡夫、二乘、各位菩薩。問：平等一緣如疏文所說，只對應於三賢以上，前面的信位中可以有這種因緣嗎？答：如果根據論的意義，也可以普遍對應于信位之前。如下文所說：『所謂眾生依靠三昧，才能平等地見到諸佛』。如十信位，正在修習真如三昧，于其中見到，難道不是平等緣嗎？應該知道，前面的差別緣不一定在禪定中所見，只是隨著類別和適宜性，示現十界身等，所以叫做差別。如果依靠三昧見到平等的佛身，沒有分別界限的相，那就是平等緣。疏中的前文且依據依識熏習，來辨別二緣，也是一種方便的說法，學者應該瞭解。 一、能作平等。疏：平等心，是對九類眾生都進行度化，不加選擇。 論：自然熏習有兩種：一是以本來的悲願，經常熏習本覺，不曾舍離；二是無緣慈悲經常熏習眾生。
【English Translation】 English version Buddhas, Bodhisattvas, etc., use this as a condition (緣, hetu-pratyaya). Causing them to believe and accept, they then become vessels capable of receiving the Dharma, which is called 'Receiving the Path Condition' (受道緣, sādhi-mārga-pratyaya). Those who have already entered the stage of faith, the ten practices of faith they cultivate, also rely on this condition, causing their practice to grow, which is called 'Increasing Practice Condition' (增長行緣, vardhana-caryā-pratyaya). For example, not having entered the Ten Understandings, Ten Grounds, Buddha Ground, etc., is called 'Not Receiving the Path' (未受道, anupalabdhi-mārga). Relying on the power of this condition to receive understanding, enter realization, attain Nirvana, etc., all are called 'Receiving the Path'. If, from the stage of understanding onwards, one cultivates the practices before the Grounds; after seeing the Path, one cultivates the practices on the Grounds, with Buddhas, etc., as conditions, causing their practice to grow, this is called 'Increasing Practice'. For example, an Eighth Ground Bodhisattva, having attained no-form and no-effort, intends to enter Nirvana without advancing to the Ninth Ground. For this reason, the Buddha manifests seven exhortations, and then they generate the resolve to enter swiftly. Is this not an 'Increasing Practice Condition'? Even when about to attain Perfect Enlightenment, one also relies on the Buddhas as conditions. Receiving the Path and Increasing Practice may be earlier or later; both are universal. Question: This differentiated condition, as the previous commentary states, only corresponds to ordinary beings and the Two Vehicles. How can this be applied to Bodhisattvas above the Three Sages (三賢, tri-vidyā)? Answer: If according to the commentary's correspondence, why does the previous treatise say: 'From the initial arising of the intention to seek the Path, until attaining Buddhahood, within which one sees or contemplates'? It should be known that this single differentiated condition universally corresponds to ordinary beings, the Two Vehicles, and Bodhisattvas of all stages. Question: The equal condition, as the commentary states, only corresponds to those above the Three Sages. Can this condition exist in the previous stage of faith? Answer: According to the meaning of the treatise, it can also universally correspond to before the stage of faith. As the following text says: 'So-called sentient beings rely on Samadhi (三昧, samādhi), and then equally see all Buddhas.' Like the Ten Faiths stage, one is precisely cultivating True Thusness Samadhi (真如三昧, tathatā-samādhi). Is seeing within it not an equal condition? It should be known that the previous differentiated condition is not necessarily what is seen in meditation, but merely manifests the bodies of the Ten Realms (十界, daśa-dhātu) etc., according to category and suitability, hence it is called differentiated. If, relying on Samadhi, one sees the equal Buddha body, without the appearance of boundaries, that is the equal condition. The previous text in the commentary provisionally relies on the habitual influence of consciousness to distinguish the two conditions; it is also a provisional explanation. Scholars should understand this. 1. Capable of Creating Equality. Commentary: The equal mind is because it liberates all nine types of beings without discrimination. Treatise: Natural habitual influence has two aspects: First, with original compassion and vows, it constantly influences original enlightenment without ever abandoning it; second, unconditioned compassion constantly influences sentient beings.
生。攝取不捨不待作意。故曰自然。疏常用者。無作妙用有感斯應也。論同體智者。謂此智與真如體同故。又能知一切凡聖染凈同一真故。此根本智也。下云而現作業。即后得智。疏釋成常用者。亦是釋成平等所以。以真如之性平等無斷無盡。故能普度常不捨離。此如下信成就發心大愿平等方便中說。論隨應見聞者。隨彼菩薩位中。所應見者。各見佛身及與凈土。可應聞者。各聞說法示教利喜。現作業者。謂現大小化身。土之業用也。此則現身說法。皆是起緣熏之用。故疏云顯其用相也。亦可文中皆愿度脫是第一心也。度脫即是令得滅度解脫也。一切眾生是廣大心。常恒不捨是常心。同體智是不顛倒心。以有智故無人我相也。已上皆顯平等緣體也。后二句顯其用相。
二對機中。論三昧。秦言正受。不受諸受故。即唸佛三昧平等見佛。即法身佛也。以依三昧見佛色身。即見法身。以不取色分齊相故。此即同真如三昧也。疏無有彼此等。釋前平等。可知。
一標中。論此體用熏習下略不言相者。與體無二故。此以所起行望能熏體用。以辨相應。
三釋。疏明行劣等者。意識五意皆是妄心能所分別。未稱平等真如。但依信力修進而隨順之。凡即未入信位。菩薩即十信三賢已去。此義正如上妄心熏真如處
【現代漢語翻譯】 現代漢語譯本：生。攝取而不捨棄，不依賴於人為的意念作用。所以叫做『自然』。疏文中『常用』的意思是，沒有造作的微妙作用，有感應就會有迴應。論中『同體智』是指，這種智慧與真如（Tathata，萬物本來的真實狀態）本體相同。而且能夠知曉一切凡夫、聖人、染污、清凈都同一真如。這是根本智（Mula-jnana，根本的智慧）。下文說『而現作業』，就是后得智（Prsthalabdha-jnana，從根本智之後獲得的智慧）。疏文解釋『成常用』，也是解釋成就平等的原因。因為真如的性質平等，沒有斷絕，沒有窮盡，所以能夠普遍度化眾生，常常不捨棄離開。這些在下面的信成就、發心、大愿、平等方便中會說到。論中『隨應見聞』是指，隨著菩薩所處的位次，應該見到的，各自見到佛身以及清凈的佛土。可以聽到的，各自聽到佛說法，開示教導，給予利益和喜悅。『現作業』是指，顯現大小化身，以及佛土的業用。這也就是顯現身形說法，都是起緣熏習的作用。所以疏文說，顯現它的作用和相狀。也可以說，文中都希望度脫眾生是第一心。度脫就是使眾生得到滅度解脫。一切眾生是廣大心。常恒不捨是常心。同體智是不顛倒心。因為有智慧，所以沒有人我之相。以上都是顯示平等的緣起本體。后兩句顯示它的作用和相狀。 二、對機中。論中『三昧』，秦語翻譯為『正受』，是不接受各種感受的意思。也就是念佛三昧（Buddhanusmrti-samadhi，憶念佛陀的三昧），平等地見到佛，也就是法身佛（Dharmakaya Buddha，佛的法身）。因為依靠三昧見到佛的色身（Rupakaya，佛的色身），也就是見到了法身。因為不執取色身的分齊相。這就是同真如三昧。疏文『無有彼此等』，是解釋前面的平等，可以理解。 一、標示中。論中『此體用熏習』，下面省略不說『相』，是因為相與體沒有差別。這是以所生起的行為，看待能熏習的體和用，用來辨別相應。 三、解釋。疏文『明行劣等』是指，意識和五意都是妄心，有能所的分別，沒有達到平等的真如境界。只是依靠信的力量修行前進，從而隨順真如。凡夫就是還沒有進入信位。菩薩就是十信、三賢以上。這個意思正如上面所說的妄心熏習真如之處。
【English Translation】 English version: Birth. Grasping without abandoning, not relying on intentional action. Therefore, it is called 'natural'. The commentary's use of 'constant' means that there is a wonderful, uncreated function that responds to stimuli. The 'wisdom of the same body' in the treatise refers to the fact that this wisdom is identical to the essence of Tathata (the true state of all things). Moreover, it can know that all ordinary beings, sages, defilement, and purity are the same Tathata. This is the Mula-jnana (fundamental wisdom). The following statement, 'and manifesting actions,' refers to Prsthalabdha-jnana (wisdom attained after the fundamental wisdom). The commentary explaining 'becoming constant' also explains the reason for achieving equality. Because the nature of Tathata is equal, without cessation, and without end, it can universally liberate beings, constantly without abandoning or leaving. These will be discussed in the following sections on the accomplishment of faith, the arising of the mind, great vows, and equal skillful means. The 'seeing and hearing according to circumstances' in the treatise refers to, according to the position of the Bodhisattva, what should be seen, each seeing the Buddha's body and pure lands. What can be heard, each hearing the Buddha preach, teaching and guiding, giving benefit and joy. 'Manifesting actions' refers to manifesting large and small transformation bodies, as well as the functions of the Buddha-land. This is to say that manifesting the body and preaching the Dharma are all functions of arising conditions and熏習(xun xi, perfuming). Therefore, the commentary says that it manifests its function and appearance. It can also be said that the desire to liberate all beings in the text is the primary mind. Liberation is to enable beings to attain extinction and liberation. All beings are the vast mind. Constantly without abandoning is the constant mind. The wisdom of the same body is the non-inverted mind. Because there is wisdom, there is no perception of self and others. The above all reveal the equal arising of the essence. The last two sentences reveal its function and appearance. 2. In response to the capacity of beings. The 'samadhi' in the treatise, translated into Chinese as '正受(zheng shou, correct reception)', means not receiving various sensations. That is, Buddhanusmrti-samadhi (the samadhi of mindfulness of the Buddha), equally seeing the Buddha, which is the Dharmakaya Buddha (the Dharma body of the Buddha). Because relying on samadhi to see the Rupakaya (form body) of the Buddha, one also sees the Dharmakaya. Because one does not grasp the limited appearance of the form body. This is the same as the Tathata-samadhi. The commentary 'without self and other, etc.' explains the preceding equality, which can be understood. 1. In the indication. The treatise 'this essence and function熏習(xun xi, perfuming)', the 'appearance' is omitted below because the appearance and essence are not different. This is using the arising actions to view the essence and function that can熏習(xun xi, perfuming), to distinguish correspondence. 3. Explanation. The commentary 'clarifying the inferiority of actions, etc.' refers to the fact that consciousness and the five minds are all deluded minds, with distinctions of subject and object, not reaching the equal realm of Tathata. They only rely on the power of faith to cultivate and advance, thereby conforming to Tathata. Ordinary beings are those who have not yet entered the stage of faith. Bodhisattvas are those who have gone beyond the ten faiths and the three sages. This meaning is just like the place where the deluded mind熏習(xun xi, perfuming) Tathata as mentioned above.
說。論未得等者。以未得無分別心故。未與真如體相應。以地前菩薩未亡能所分別故。即所起行未與能熏體合也。疏正體智。即是無分別心。正能會理之智名正體智。體即會合義。正體即智。持業得名。若以正體為真如。即依主釋。法身體即真如也。但以約人所說故。云法身化身等。約法所說故。云真如體用等。論未得自在業者。以證真之後所有起行。儘是真如妙用平等之行。一一行皆從真起。皆稱如理是真體之業用也。故云自在業。今此位中未得此行故。不得與用相應。此則所起行。未與能熏用合也。以能熏用從真體起。自在業亦從真起。二用若合。同是一體。名曰相應。地前闕此故云未得。若至地上即得相應。便能與三賢等人。作能熏緣也。問若然者。何以前說三賢起用。與小乘等為外緣耶。答前所說者。但是依于願力及三昧力。能起差別緣。實未能有自然業用。為平等緣爾疏證真后得智者。證真之後所起之智故。或可此智亦能證真。以能重慮緣真作相見道故。
二中論法身菩薩者。初地已上乃至十地。皆名法身。以得平等智證真如理。以真如法為身故。疏如理等者。所起行與能熏體合也。即上法身是其所合。謂此菩薩以法為身。人法不異故。然如理即前正體之異名。能證真如理之智。依主釋。論與諸佛等
【現代漢語翻譯】 現代漢語譯本： 經文中說，『論未得等者』，是因為還沒有獲得無分別心。還沒有與真如（Tathata，事物的真實本性）的本體相應，因為十地之前的菩薩還沒有消除能取和所取的分別。也就是說，所生起的行為還沒有與能熏習的本體結合。疏文中解釋『正體智』，指的就是無分別心。能夠真正會合理體的智慧，稱為『正體智』。『體』就是會合的意思。『正體』就是『智』，這是持業釋的命名方式。如果將『正體』理解為真如，那就是依主釋。法身體就是真如。只是因為根據人的不同而說，所以有法身、化身等說法；根據法的不同而說，所以有真如體、用等說法。 經文中說，『論未得自在業者』，是因為證悟真如之後所生起的一切行為，都是真如的妙用，是平等之行。每一個行為都從真如生起，都符合真如的理體，是真如本體的業用。所以稱為『自在業』。現在這個階段還沒有獲得這種行為，所以不能與『用』相應。這就是說，所生起的行為還沒有與能熏習的『用』結合。因為能熏習的『用』是從真如本體生起的，自在業也是從真如生起的。兩種『用』如果結合，就是一體，稱為相應。十地之前的菩薩缺少這個，所以說『未得』。如果到了十地，就能夠相應，便能夠與三賢位（十住、十行、十回向）的人等，作為能熏習的因緣。 問：如果這樣，為什麼前面說三賢位生起的作用，與小乘等作為外緣呢？ 答：前面所說的，只是依靠願力和三昧（Samadhi，禪定）的力量，能夠生起差別的因緣，實際上還沒有自然的業用，作為平等的因緣。疏文中解釋『證真后得智者』，指的是證悟真如之後所生起的智慧。或者也可以說，這種智慧也能證悟真如，因為它能夠反覆思慮，以真如作為所緣境，從而見到真如的體性。 二、關於法身菩薩：初地（歡喜地）以上，乃至十地（法雲地），都稱為法身。因為獲得了平等智，證悟了真如理體，以真如法作為身體。疏文中解釋『如理等者』，指的是所生起的行為與能熏習的本體結合。也就是上面的法身是其所合。意思是說，這位菩薩以法為身，人與法沒有差異。然而，『如理』就是前面『正體』的另一種說法，是能夠證悟真如理體的智慧，這是依主釋。經文中說，『與諸佛等』
【English Translation】 English version: It is said, 'Discussing those who have not attained equality,' it is because they have not yet attained the mind of non-discrimination. They have not yet corresponded with the substance of Tathata (the true nature of things), because the Bodhisattvas before the Ten Grounds have not eliminated the discrimination between the perceived and the perceiver. That is to say, the actions that arise have not yet merged with the influencing substance. The commentary explains 'Correct Body Wisdom,' which refers to the mind of non-discrimination. The wisdom that can truly comprehend the principle is called 'Correct Body Wisdom.' 'Body' means union. 'Correct Body' is 'Wisdom,' which is a possessive compound naming. If 'Correct Body' is understood as Tathata, then it is a dependent determinative compound. The Dharmakaya (Dharma Body) is Tathata. However, because it is spoken in relation to people, there are terms like Dharmakaya and Nirmanakaya (Transformation Body); because it is spoken in relation to the Dharma, there are terms like the substance and function of Tathata. It is said, 'Discussing those who have not attained unimpeded karma,' it is because all actions that arise after realizing the truth are the wonderful functions of Tathata, which are actions of equality. Each action arises from the truth and conforms to the principle of truth, which is the karmic function of the true substance. Therefore, it is called 'Unimpeded Karma.' At this stage, this action has not yet been attained, so it cannot correspond with 'function.' That is to say, the actions that arise have not yet merged with the influencing 'function.' Because the influencing 'function' arises from the true substance, and unimpeded karma also arises from the truth. If the two 'functions' merge, they become one, which is called correspondence. Bodhisattvas before the Ten Grounds lack this, so it is said 'not attained.' If they reach the Ten Grounds, they will be able to correspond and become influencing conditions for those in the Three Worthy Positions (Ten Dwellings, Ten Practices, Ten Dedications). Question: If that is the case, why was it said earlier that the functions arising from the Three Worthy Positions, along with the Shravakas (Hearers) and others, are external conditions? Answer: What was said earlier only relies on the power of vows and the power of Samadhi (meditative absorption), which can give rise to differentiated conditions, but in reality, there is no natural karmic function as an equal condition. The commentary explains 'Wisdom Attained After Realizing the Truth,' which refers to the wisdom that arises after realizing the truth. Or it can also be said that this wisdom can also realize the truth, because it can repeatedly contemplate, taking the truth as the object of contemplation, thereby seeing the nature of the truth. 2. Regarding the Dharmakaya Bodhisattvas: From the first ground (Joyful Ground) up to the tenth ground (Cloud of Dharma Ground), all are called Dharmakaya. Because they have attained equal wisdom and realized the principle of Tathata, taking the Dharma of Tathata as their body. The commentary explains 'According to the principle, etc.,' which refers to the actions that arise merging with the influencing substance. That is, the above Dharmakaya is what is merged with. It means that this Bodhisattva takes the Dharma as their body, and there is no difference between the person and the Dharma. However, 'According to the principle' is another way of saying 'Correct Body' mentioned earlier, which is the wisdom that can realize the principle of Tathata, which is a dependent determinative compound. The scripture says, 'Equal to all Buddhas.'
者。既得無分別心與理冥會。依真起行遍修一切。自利利他合佛智用。二用一體名曰相應。然此段論若望前文。有所不齊。以前文說未相應。則正體后得各舉一能一所。今此段文於前舉能於後舉所。文之巧略互現而已。別無他意。疏文順解便成義補。其理昭然。疏如量智者。即上后得之異名。如彼彼眾生器量。如彼彼俗諦份量。悉皆知故。證真等者。依所證真理為軌則。故所行之行皆契真如。故云法力。但有信力者。地前既未契真。但能信順緣真修行。故非法力。地上名真修。地前名緣修。即斯義也。八地已去者。約無功用行以釋自然也。諸說自發心修行。已來至此地。已經二無數劫。自此之後任運相應。如下水船不勞篙棹。然猶更經一無數劫方至佛果。今詳此段論意。不須別配八地方說自然。但是地上菩薩證真起行。皆依法力。皆是自然。末必須到八地。學者知之。論熏習真如等者。證真起行還熏真如。何有無明而不除滅。如日輪發照還照日輪。豈有昏闇在中而能違拒哉。疏妄滅行成者。謂九相既滅萬行成就。萬行成故。德備河沙。九相滅故妙絕塵累。問地上菩薩亦有智識等四意。如何得說相應而異地前耶。答相續識是法執分別。初地已除故。得無分別智與理相契。智識雖在。但是俱生不障見道。又出觀即有入觀即
【現代漢語翻譯】 現代漢語譯本 這個人。既然已經獲得了無分別心，與真理暗合。依據真如本性而生起行動，普遍地修習一切法門。既能使自己得益，又能利益他人，合乎佛的智慧和作用。兩種作用合為一體，就叫做相應。然而這段論述如果與前面的文章相比，有所不同。因為前面的文章說的是未相應，所以正體和后得智各自舉出一個能和一個所。現在這段文章在前面舉出能，在後面舉出所。文章的巧妙之處在於互相顯現而已，沒有其他的含義。疏文順著解釋，就成爲了義理的補充，這個道理很明顯。疏文中的『如量智者』，就是上面所說的后得智的另一種稱呼。就像瞭解彼彼眾生的根器，就像瞭解彼彼世俗諦的份量，全部都知道的緣故。『證真等者』，依據所證悟的真理作為準則，所以所修行的行為都契合真如，所以說是法力。『但有信力者』，地上菩薩之前既然沒有契合真如，只能信順因緣真如而修行，所以不是法力。地上菩薩名為真修，地上菩薩之前名為緣修，就是這個意思。『八地已去者』，是用無功用行來解釋自然。各種說法都認為從發心修行以來，到這個地步，已經經過了二無數劫。從這之後，自然而然地相應，就像船在水上，不用搖櫓劃槳。然而還要再經過一無數劫才能到達佛果。現在詳細考察這段論述的意義，不需要特別地將自然配屬於八地來說。只要是地上菩薩證悟真如而生起行動，都是依靠法力，都是自然而然的，不必一定要到八地。學習的人要知道這一點。論中『熏習真如等者』，證悟真如而生起行動，還會熏習真如，怎麼會有無明而不被消除呢？就像太陽發出光芒，還會照耀太陽，怎麼會有黑暗在其中而能夠違抗阻擋呢？疏文『妄滅行成者』，說的是九相既然滅除，萬行就成就。萬行成就的緣故，功德具備如恒河沙數。九相滅除的緣故，美妙之處超越塵世的牽累。問：地上菩薩也有智識等四意，怎麼能說相應而與地上菩薩之前不同呢？答：相續識是法執分別，初地菩薩就已經除掉了，所以能夠得到無分別智，與真理相契合。智識雖然存在，但是是俱生的，不障礙見道。又出定的時候就有，入定的時候就
【English Translation】 English version This person. Since they have attained a mind free from discrimination, they are in harmony with the truth. Based on the true nature, they arise in action and universally cultivate all Dharma practices. They benefit both themselves and others, aligning with the wisdom and function of the Buddha. The combination of these two functions into one is called 'correspondence'. However, this passage differs somewhat from the preceding text. The previous text, speaking of non-correspondence, cited one 'able' and one 'object' for both the essential nature and subsequent wisdom. This passage cites the 'able' first and the 'object' later. The skill of the text lies in this mutual revelation, with no other intention. The commentary explains it smoothly, supplementing the meaning, and the principle is clear. The commentary's 'wisdom that measures' is another name for the subsequent wisdom mentioned above. It is like understanding the capacity of each and every being, like knowing the measure of each and every conventional truth, because all are known. 'Those who realize truth' rely on the truth they have realized as a standard, so their actions are in accordance with Suchness, hence the term 'power of Dharma'. 'Those who only have the power of faith' have not yet aligned with truth before reaching the ground, and can only believe and follow the conditions to cultivate truth, so it is not the power of Dharma. Those on the ground are called true cultivators, while those before the ground are called conditional cultivators, which is the meaning here. 'Those beyond the eighth ground' use effortless practice to explain naturalness. Various teachings state that from the initial aspiration to practice until this ground, two countless kalpas have passed. From then on, correspondence occurs naturally, like a boat on water that does not require oars. However, it still takes another countless kalpa to reach Buddhahood. Now, upon careful examination of the meaning of this passage, there is no need to specifically assign naturalness to the eighth ground. As long as a Bodhisattva on the ground realizes truth and arises in action, they rely on the power of Dharma, and it is all natural, not necessarily requiring reaching the eighth ground. Students should be aware of this. The treatise states 'perfuming the true nature', realizing truth and arising in action also perfumes the true nature. How can there be ignorance that is not eliminated? It is like the sun emitting light and also illuminating the sun. How can there be darkness in it that can resist? The commentary 'delusion extinguished, practice accomplished' refers to the fact that once the nine aspects are extinguished, the myriad practices are accomplished. Because the myriad practices are accomplished, merit is abundant like the sands of the Ganges. Because the nine aspects are extinguished, the subtlety surpasses worldly attachments. Question: Ground Bodhisattvas also have the four intentions of intellect and knowledge, so how can it be said that they correspond and are different from those before the ground? Answer: The continuous consciousness is the discrimination of attachment to Dharma, which the Bodhisattva on the first ground has already eliminated, so they can obtain non-discriminating wisdom that is in harmony with the truth. Although intellect and knowledge exist, they are innate and do not obstruct the path of seeing. Moreover, it exists when emerging from meditation, and when entering meditation, it
無。況從一地已去分除。七地都盡。二粗之識既盡。妙平二智已成。內證外現於何所礙。雖殘三細之識。以妙智為主。不乖相應。故論中但云得無分別心。更不言三細之識。由是不同地前事識現行而未相應也。疏中不言。文略故也。
染淨盡不盡者。上說染凈各有功能。互相熏習成於世間出世間。未知究竟何勝何劣。何法有盡何法不盡。若俱不盡則徒為進修。若復俱盡。則成斷滅。若言一儘儘於何法。故此明也。初文論複次染法至不斷者。未入十信位前。九相熾然六染相續。惑業習襲報應輪綸。塵沙劫波莫之遏絕。故前云。一切眾生不名為覺。以從本來念念相續未曾離念。故說無始無明。又下云。以如來藏無前際故。無明之相亦無有始。然亦無有悟后更迷之人。故經云。覺迷迷滅覺不生迷。如木成灰不重為木。是知無有初起之。際乃至得佛后則有斷者。內外熏力發厭求心。始入十信。茍能止業猶自未能斷除惑染。從三賢位方乃覺除。直至佛地始得斷盡。是知斷字貫通諸位。諸位即分斷漸斷。佛位即普斷永斷。今以略于下位。故云乃至。又云。得佛后斷者。以斷後始得佛故。非謂得佛後方始斷。論文語濫故。下文云。無明頓盡名一切種智。又前云。遠離微細念故得見心性。又云。破和合識。滅相續心。顯現法身等
【現代漢語翻譯】 現代漢語譯本：更何況從初地開始就已經逐漸去除煩惱，到了七地時，所有的粗顯的二種意識都已經斷盡，精妙的平等性和妙觀察智已經成就，內在的證悟和外在的顯現還有什麼障礙呢？即使還殘留著三種細微的意識，但以精妙的智慧為主導，不會違背相應的原則。所以《楞伽經》中只說證得了無分別心，不再提及三種細微的意識。這是因為這種情況不同於初地之前，事識現行但尚未與智慧相應。疏中沒有提到這一點，是因為文字簡略的緣故。
染淨盡不盡的問題：前面說到染法和凈法各有其作用，互相熏習形成了世間法和出世間法。但不知道究竟哪一方更勝一籌，哪一種法有窮盡，哪一種法沒有窮盡。如果都不能窮盡，那麼進修就沒有意義；如果都窮盡了，那就成了斷滅。如果說有一種窮盡了，那麼窮盡的是什麼法呢？所以這裡要說明這個問題。最初的文段說『複次染法』到『不斷者』，意思是說，在未進入十信位之前，九種煩惱的相狀熾盛，六種染污相續不斷，迷惑、業力、習氣相互影響，報應像車輪一樣循環，即使經過無數劫也無法停止。所以前面說，一切眾生不能稱為覺悟者，因為從本來以來，唸唸相續，從未離開過妄念，所以說是無始無明。下面又說，因為如來藏沒有前際，所以無明的相狀也沒有開始。然而也沒有悟后又迷失的人，所以經中說，覺悟了，迷惑就滅了；覺悟不生，迷惑就不會產生。就像木頭燒成灰，不會再變回木頭一樣。由此可知，無明沒有最初生起的時候，乃至得到佛果后才能斷除。內外熏習的力量，引發厭離和求道之心，才開始進入十信位。即使能夠停止惡業，仍然不能斷除迷惑和染污。從三賢位開始才能覺悟並去除煩惱，直到佛地才能徹底斷盡。由此可知，『斷』字貫穿了各個階位，各個階位是分斷、漸斷，佛位是普斷、永斷。現在因為省略了下位的說明，所以說『乃至』。又說『得佛后斷者』，是因為斷除煩惱后才能得到佛果，而不是說得到佛果后才開始斷除。這是論文的語言習慣。下文說，無明頓盡，名為一切種智。前面又說，遠離微細的妄念，才能得見心性。又說，破除和合識，滅除相續心，顯現法身等等。
【English Translation】 English version: Moreover, from the first Bhumi (ground, bhūmi) onwards, defilements are gradually removed. By the seventh Bhumi, all the coarse two types of consciousness are exhausted, and the subtle equality wisdom (samata-jñāna) and wonderful observing wisdom (pratyavekṣaṇa-jñāna) are accomplished. What obstacle is there to the inner realization and the outer manifestation? Even if the three subtle consciousnesses remain, they are guided by subtle wisdom and do not violate the principle of correspondence. Therefore, the Laṅkāvatāra Sūtra only mentions attaining non-discriminating mind (nirvikalpa-citta) and does not mention the three subtle consciousnesses. This is because this situation is different from before the first Bhumi, where the consciousness of affairs is manifest but not yet corresponding with wisdom. The commentary does not mention this because the text is concise.
The question of whether defilement and purity are exhausted or not: Earlier, it was said that defilement and purity each have their functions, mutually influencing each other to form the mundane and supramundane. But it is not known which is ultimately superior, which dharma is exhausted, and which dharma is not exhausted. If neither can be exhausted, then cultivation is meaningless; if both are exhausted, then it becomes annihilation. If it is said that one is exhausted, then what dharma is exhausted? Therefore, this is to clarify this question. The initial passage says 'Furthermore, defilement' to 'not cease', meaning that before entering the ten faiths (daśa-śraddhā), the nine aspects of affliction are intense, and the six defilements continue uninterrupted. Delusion, karma, habits, and their consequences cycle like a wheel, and even after countless kalpas, they cannot be stopped. Therefore, it was said earlier that all sentient beings cannot be called enlightened because from the beginning, thoughts continue uninterrupted, never leaving delusion, so it is called beginningless ignorance (anādi-avidyā). It is also said below that because the Tathāgatagarbha (womb of the Tathāgata) has no prior limit, the aspect of ignorance also has no beginning. However, there is no one who becomes deluded again after enlightenment, so the sutra says that when enlightenment arises, delusion ceases; when enlightenment does not arise, delusion does not arise. Just as wood turns to ash and does not become wood again. From this, it can be known that ignorance has no beginning, and it can only be cut off after attaining Buddhahood. The power of internal and external influence gives rise to aversion and the desire for the path, and one begins to enter the ten faiths. Even if one can stop evil karma, one still cannot cut off delusion and defilement. Only from the three worthy positions (tri-śikṣā) can one awaken and remove affliction, and only at the stage of Buddhahood can one completely cut it off. From this, it can be known that the word 'cut off' penetrates all stages, with each stage being partial cutting off and gradual cutting off, and the stage of Buddhahood being universal cutting off and eternal cutting off. Now, because the explanation of the lower positions is omitted, it is said 'even'. It is also said 'cut off after attaining Buddhahood' because one can only attain Buddhahood after cutting off defilement, not that one only begins to cut off defilement after attaining Buddhahood. This is the language habit of the treatise. The following text says that the complete exhaustion of ignorance is called all-knowing wisdom (sarvākārajñāna). Earlier, it was also said that only by being far away from subtle delusions can one see the nature of the mind. It was also said that by breaking the combined consciousness, extinguishing the continuous mind, and revealing the Dharmakāya (body of dharma), etc.
。諸文非一。此皆滅妄成佛之義。是知虛妄之法不能究竟。故云有終也。
次文疏正顯者。亦是標也。此中通於因緣體用。總名凈法。論常熏習者。即內因體相熏習也。妄心滅者。以真熏有力減無明。能起行對治。妄心則滅。成淳凈圓智也。法身顯現者。以所熏妄心滅故。能熏體相顯現。即破和合識內生滅之相。顯此不生滅體也。即在纏如來藏至此顯處。名為法身。即前究竟覺智凈相法出離鏡得涅槃等是也。起用熏習者。法身既現。即能起自然業用。應化眾生。此則用熏習義。便成差別平等二緣。即前不思議業相緣熏習鏡成自然業等也。故無斷者。則三身並常也。不斷即常義。今茲實教但說二身相即無礙。豈得不常。然今科云有始者。亦且一往約用熏義說。若準體相熏習。即無有始。故文云。以真如法常熏習故。又前云。從無始來具無漏法備有不思議業作境界之性等。又次云。非前際生。又下云。以如來藏無前際故。今且形對妄法權作此科。不可定執同不了義。疏文可知。
辨所示義。疏二初敘章意。前法者。即指前科生滅心法也。既具明染凈法相生滅不同。此生滅法遂有顯於三大功能故。今指之也。問下具如立義分中。詮旨者。詮謂能詮即顯了義。說文云。詮者具也。謂具說事理故。今此真如一門。門
【現代漢語翻譯】 這些經文並非只有一種說法，它們都闡述了滅除虛妄，成就佛果的道理。由此可知，虛妄之法終究不能達到究竟的境界，所以說它『有終』。
接下來的經文『疏正顯者』，也是一種標示。這裡貫通了因緣、本體和作用，總稱為『凈法』。所說的『常熏習者』，指的是內因的本體和相狀的熏習。『妄心滅者』，是因為真如的熏習具有力量，能夠減弱無明，從而生起對治的行為，這樣妄心就會滅除，成就純凈圓滿的智慧。『法身顯現者』，是因為所熏習的妄心滅除的緣故，能熏習的本體和相狀就會顯現，也就是破除了和合識內部生滅的相狀，從而顯現出這不生不滅的本體。這就是在纏如來藏顯現之處，名為法身，也就是前面所說的究竟覺智的凈相法，出離了鏡子，得到了涅槃等等。『起用熏習者』，法身既然已經顯現，就能生起自然的業用，應化眾生。這就是作用熏習的含義，從而成就差別和平等兩種因緣，也就是前面所說的不思議業相緣熏習鏡，成就自然業等等。『故無斷者』，就是說三身都是常住的。不斷就是常住的含義。現在真實的教義只是說二身相即無礙，怎麼能說不是常住的呢？然而現在這一科說『有始者』，也只是暫且從作用熏習的意義上來說。如果按照本體和相狀的熏習來說，就沒有起始。所以經文說：『以真如法常熏習故。』前面又說：『從無始來具無漏法備有不思議業作境界之性等。』接下來又說：『非前際生。』下面又說：『以如來藏無前際故。』現在暫且爲了對應虛妄之法，權且設立這個科判，不可執著，如同不了義的說法。疏文可以理解。
辨別所示的意義。疏文分為兩部分，首先敘述本章的意旨。『前法者』，指的是前面所說的生滅心法。既然已經詳細說明了染凈法相的生滅不同，這生滅之法就顯現出三大功能，所以現在指出來。『問下具如立義分中』，『詮旨者』，詮釋就是能夠詮釋，也就是顯了的意義。《說文》中說：『詮者具也。』就是說具足地說明事理。現在這個真如一門，門
【English Translation】 These texts are not of one kind. All of them explain the meaning of extinguishing delusion and attaining Buddhahood. From this, it is known that the law of delusion cannot ultimately reach the final state, so it is said to 'have an end'.
The following text, 'Clarifying the Manifestation of Correctness', is also a marker. Here, it connects with causes and conditions, essence, and function, collectively called 'pure dharma'. The 'constant熏習 (xun xi, habitual influence)' refers to the habitual influence of the inner cause's essence and characteristics. 'The extinction of the deluded mind' means that because the habitual influence of 真如 (Zhenru, Suchness) has power, it can weaken ignorance, thereby giving rise to counteracting actions, and the deluded mind will be extinguished, achieving pure and complete wisdom. 'The manifestation of the 法身 (fashen, Dharmakaya, Dharma Body)' means that because the deluded mind that is habitually influenced is extinguished, the essence and characteristics of what can habitually influence will manifest, that is, breaking the appearance of arising and ceasing within the combined consciousness, thereby manifesting this non-arising and non-ceasing essence. This is where the 如來藏 (Rulaizang, Tathagatagarbha, Womb of the Tathagata) in entanglement manifests, called the 法身 (fashen, Dharmakaya, Dharma Body), which is the pure aspect of ultimate awakened wisdom mentioned earlier, departing from the mirror and attaining Nirvana, and so on. 'The habitual influence of arising function' means that since the 法身 (fashen, Dharmakaya, Dharma Body) has manifested, it can give rise to natural karmic functions, responding to and transforming sentient beings. This is the meaning of the habitual influence of function, thereby achieving the two conditions of difference and equality, which is the habitual influence of the inconceivable karmic aspect, achieving natural karma, and so on. 'Therefore, there is no cessation' means that the three bodies are all permanent. Non-cessation is the meaning of permanence. Now, the true teachings only say that the two bodies are interpenetrating and unobstructed, how can they not be permanent? However, the current section says 'has a beginning', which is only temporarily speaking from the meaning of the habitual influence of function. If based on the habitual influence of essence and characteristics, there is no beginning. Therefore, the text says: 'Because the 真如 (Zhenru, Suchness) dharma constantly habitually influences.' It also said earlier: 'From beginningless time, it possesses漏 (wulou, without outflows) dharma and is equipped with the nature of inconceivable karma as the realm of experience, and so on.' Next, it says: 'Not born from the previous boundary.' Below, it says: 'Because the 如來藏 (Rulaizang, Tathagatagarbha, Womb of the Tathagata) has no previous boundary.' Now, temporarily, in order to correspond to the deluded dharma, this section is provisionally established, and it should not be clung to, like the statements of incomplete meaning. The commentary can be understood.
Distinguishing the meaning shown. The commentary is divided into two parts, first narrating the intention of the chapter. 'The previous dharma' refers to the mind-dharma of arising and ceasing mentioned earlier. Since it has been explained in detail that the arising and ceasing of defiled and pure dharma aspects are different, this dharma of arising and ceasing manifests the three great functions, so it is now pointed out. 'The question below is fully explained in the section on establishing meaning', '詮旨 (quanzhi, explaining the meaning)' means that explanation is being able to explain, that is, the meaning of manifestation. The 'Shuowen' says: '詮 (quan, explain) means complete.' That is, fully explaining the principles of things. Now this 真如 (Zhenru, Suchness) gate, gate
為能詮體為所詮。既目門為真如。真如即所詮旨。故門之與體無二無別也。法義殊者。即一心三大法義也。此等皆如立義分中已說。
初體中論一切者。通凡及聖。凡夫謂六凡界即一切異生。聲聞下即四聖界。此顯平等真如。從凡至聖若大若小。若因若果。一體無異。凡迷未曾減。聖悟未曾增。小大因果例然。又染起不增障盡不減。又用隱不減。德顯不增也。然此體大偏通情器故。經云。一切因果世界微塵因心成體。今且偏就有情而言也。疏優勝也。謂諸佛最勝凡夫最劣。中間相望。通於勝劣。真體等者。謂性德正因。其猶太虛。雖茅室紺殿有殊。其中虛空豈有別異。故心經云。是諸法空相不生不滅。不垢不凈不增不減。凡位等者。明此法體非謂於前凡位中。從無而有。亦非於后佛位中。從有而無也。然至而論之。其實凡位與真如俱無前際。非謂凡夫即有前際。真性無前際。佛位亦然。故下文云。以如來藏無前際故。無明之相亦無有始。又云。以如來藏無後際故。諸佛所證涅槃與之相應。則無後際。然今論意未必約位而言。但云窮於過去。非有前際而生起也。鞠于未來。亦非有後際而滅盡也。際時也。然觀論文。大似不無前後際。但是真體。不於前后際中生滅也。遂令疏文有茲釋爾。有智詳之。可以意會。論常
【現代漢語翻譯】 現代漢語譯本：能詮釋本體即為所詮釋的。既然將『門』視為真如（tathata，事物的真實如是之性），那麼真如就是所詮釋的宗旨。因此，『門』與本體沒有區別。法義的不同，指的是一心三大的法義。這些都在立義分中已經說明。
最初在本體中討論『一切』，指的是包括凡人和聖人。凡夫指的是六凡界，即一切不同的眾生。『聲聞下』指的是四聖界。這顯示了平等真如，從凡人到聖人，無論大小，無論因果，本體都是一樣的。凡夫迷惑時沒有減少，聖人覺悟時沒有增加。大小因果也是如此。而且，被染污時不會增加，業障消除時也不會減少。作用隱藏時不會減少，功德顯現時也不會增加。然而，這個本體廣大，普遍包含情器世間，所以經中說：『一切因果世界都是由微塵般的因心所成就的本體。』現在且偏重於有情眾生來說。疏文指的是殊勝。指的是諸佛最殊勝，凡夫最劣，中間相互比較，貫通於殊勝和低劣。真體平等，指的是性德正因，就像太虛空一樣。雖然茅屋和宮殿有區別，但其中的虛空難道有差別嗎？所以《心經》說：『是諸法空相，不生不滅，不垢不凈，不增不減。』凡位平等，說明這個法體不是在之前的凡夫位中，從無到有，也不是在之後的佛位中，從有到無。然而，如果深入討論，其實凡夫位與真如都沒有前際，不是說凡夫才有前際，真性沒有前際，佛位也是如此。所以下文說：『以如來藏（tathagatagarbha，如來藏）無前際故，無明（avidya，無明）之相亦無有始。』又說：『以如來藏無後際故，諸佛所證涅槃（nirvana，涅槃）與之相應，則無後際。』然而，現在討論的意義未必是就位而言，只是說窮盡過去，並非有前際而生起；鞠于未來，也並非有後際而滅盡。際，指的是時間。然而，觀察論文，似乎並非沒有前後際，但是真體，不在前後際中生滅。因此疏文才有這樣的解釋。有智慧的人詳細思考，可以意會。論常
【English Translation】 English version: That which can express the essence is the expressed. Since the 'gate' is regarded as tathata (suchness, the true nature of things), then tathata is the purpose of what is expressed. Therefore, there is no difference between the 'gate' and the essence. The difference in Dharma meanings refers to the Dharma meanings of the One Mind and the Three Greatnesses. These have all been explained in the section on establishing meaning.
Initially, discussing 'all' within the essence refers to both ordinary beings and sages. Ordinary beings refer to the six realms of ordinary beings, which are all different living beings. 'Below the Sravakas' refers to the four realms of sages. This reveals the equal tathata, from ordinary beings to sages, whether large or small, whether cause or effect, the essence is the same. There is no decrease when ordinary beings are deluded, and no increase when sages are enlightened. The same applies to large and small causes and effects. Moreover, there is no increase when defiled, and no decrease when karmic obstacles are eliminated. There is no decrease when function is hidden, and no increase when virtue is revealed. However, this essence is vast and universally encompasses sentient and insentient realms, so the sutra says: 'All causes, effects, and worlds are the essence accomplished by mind like dust particles.' Now, let's focus on sentient beings. The commentary refers to superiority. It refers to the Buddhas being the most superior, ordinary beings being the most inferior, and the middle being compared to each other, connecting to superiority and inferiority. The true essence is equal, referring to the inherent virtuous right cause, like the great void. Although there are differences between thatched huts and magnificent palaces, is there any difference in the void within them? Therefore, the Heart Sutra says: 'These dharmas are empty in nature, neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing.' The equality of the ordinary position explains that this Dharma essence is not something that arises from nothing in the previous position of ordinary beings, nor does it cease to exist in the subsequent position of Buddhas. However, if we discuss it deeply, in reality, both the position of ordinary beings and tathata have no prior limit. It is not that ordinary beings have a prior limit, and true nature has no prior limit, and the same applies to the position of Buddhas. Therefore, the following text says: 'Because the tathagatagarbha (womb of the Tathagata) has no prior limit, the appearance of avidya (ignorance) also has no beginning.' It also says: 'Because the tathagatagarbha has no posterior limit, the nirvana (liberation) attained by the Buddhas corresponds to it, and thus has no posterior limit.' However, the meaning of the current discussion is not necessarily about positions, but simply says that exhausting the past, it does not arise with a prior limit; exhausting the future, it also does not cease with a posterior limit. Limit refers to time. However, observing the text, it seems that there are prior and posterior limits, but the true essence does not arise or cease within the prior and posterior limits. Therefore, the commentary has this explanation. Those with wisdom should think about it in detail and can understand it intuitively. The treatise is constant.
恒者。蓋一義也。疏中別配。亦且一往。皆顯等者。亦可不增減非生滅。皆是顯常恒所以。又不生不滅方是不增減。畢竟常恒。若有生滅則有增減。非是常恒。又此一句是顯不垢凈也。謂在纏不垢出障不凈。若不然者。即有變異。豈曰常恒。又如故無增減。真故不生滅。后句總結也。又此三義即是前文畢竟平等無有變異不可破壞也。如次對之。
一總中論從本等者。顯無有始故。云從本已來。揀非體外故云自性。明無欠少故云滿足。意在普該故云一切。功能德業故云功德。
二別論大智等者。此有通別。通則智即是慧光即是明。又智慧即是光明。別則以義目之名智慧。以相取之曰光明。智即是體慧即是用。光即體之相也。明即用之相也。如摩尼珠體有光明。以自瑩曰光照物曰明。遍通凡聖名大。依法所顯曰義。復言自體者。顯是即體之相無二別故。疏本覺智明者。但取通意爾。論遍照等者。即始覺也。法界有二。謂理及事。始覺照理即如理智。始覺照事即如量智。理量齊鑒故云遍也。疏本覺者。就體而言也。即彼本覺顯照義邊。便名始覺。始覺之體元是本覺故。論真實等者。依根所發了境義邊。名為識知。瞭如理事永離諸過故云真實。疏無倒者。即離四倒及余執計也。論自性等者。非假他緣故云自性。在
【現代漢語翻譯】 現代漢語譯本
『恒者』，實際上與『一』是同一個意思。疏文中分別對應，也只是一種方便的說法。『皆顯等者』，也可以理解為不增不減、非生非滅，都是爲了彰顯常恒的意義。不生不滅才是不增不減，畢竟是常恒的。如果存在生滅，那麼就會有增減，那就不是常恒了。而且，這句話也彰顯了不垢不凈的道理。指的是在煩惱纏縛時不垢，脫離障礙時不凈。如果不是這樣，就會有變異，怎麼能說是常恒呢？又如本來就沒有增減，真實故而不生不滅。后一句是總結。這三種意義實際上就是前文所說的畢竟平等、沒有變異、不可破壞。依次對應。
一、總的來說，從根本上平等，是爲了彰顯沒有開始，所以說『從本已來』。爲了揀擇不是本體之外的東西，所以說『自性』。爲了表明沒有欠缺，所以說『滿足』。意在普遍包含，所以說『一切』。功能和德行，所以說『功德』。
二、分別來說，『大智』等，這裡有通和別兩種解釋。通俗來說，智就是慧，光就是明。或者說，智慧就是光明。分別來說，從意義上來說叫做智慧，從現象上來說叫做光明。智是本體，慧是作用。光是本體的現象，明是作用的現象。就像摩尼寶珠，本體有光明，自己照亮叫做光，照亮物體叫做明。普遍通達凡聖叫做大。依照法所顯現的叫做義。再次說到自體，是爲了彰顯這是本體的現象，沒有第二種差別。疏文中說『本覺智明』，只是取其通俗的意義。論中說『遍照』等，指的是始覺。法界有理和事兩種。始覺照理就是如理智，始覺照事就是如量智。理和量同時照見，所以說『遍』。疏文中說『本覺』，是從本體上來說的。就是那個本覺顯現照耀的意義方面，就叫做始覺。始覺的本體原本就是本覺。論中說『真實』等，是依據根所發起的了知境界的意義方面，叫做識知。了知如理之事，永遠脫離各種過失，所以說『真實』。疏文中說『無倒』，就是脫離四倒以及其他的執著。論中說『自性』等，不是憑藉其他的因緣，所以說『自性』。
【English Translation】 English version
『Constancy』 is essentially the same meaning as 『one』. The separate correspondences in the commentary are merely a matter of convenience. 『All manifesting equality』 can also be understood as neither increasing nor decreasing, neither arising nor ceasing, all to highlight the meaning of permanence. Non-arising and non-ceasing are precisely non-increasing and non-decreasing, ultimately being constant. If there is arising and ceasing, then there will be increase and decrease, which is not constant. Moreover, this sentence also reveals the principle of neither defilement nor purity. It refers to being undefiled when bound by afflictions and not pure when freed from obstacles. If it were not so, there would be change, how could it be called constant? Furthermore, it is like originally having no increase or decrease, being truly non-arising and non-ceasing. The latter sentence is a summary. These three meanings are actually the same as what was said earlier about ultimate equality, without change, and indestructible. They correspond in sequence.
Firstly, in general, equality from the root is to manifest that there is no beginning, hence the saying 『from the beginning』. To distinguish it from something outside the essence, it is said 『self-nature』. To show that there is no deficiency, it is said 『complete』. The intention is to universally encompass, hence the saying 『all』. Functions and virtues, hence the saying 『merit and virtue』 (功德).
Secondly, specifically speaking, 『great wisdom』 (大智) etc., there are general and specific explanations here. Generally speaking, wisdom (智) is the same as intelligence (慧), light (光) is the same as brightness (明). Or, wisdom is the same as light. Specifically speaking, it is called wisdom in terms of meaning, and it is called light in terms of phenomenon. Wisdom is the substance, intelligence is the function. Light is the phenomenon of the substance, brightness is the phenomenon of the function. Just like a Mani jewel, the substance has light, self-illumination is called light, illuminating objects is called brightness. Universally penetrating the mundane and the sacred is called great. What is revealed according to the Dharma is called meaning. Speaking again of self-essence is to show that this is the phenomenon of the substance, there is no second difference. The commentary says 『original enlightenment wisdom light』, only taking its general meaning. The treatise says 『universal illumination』 etc., referring to initial enlightenment. The Dharmadhatu has two aspects: principle and phenomena. Initial enlightenment illuminating principle is thus the wisdom of principle, initial enlightenment illuminating phenomena is thus the wisdom of measure. Principle and measure are simultaneously seen, hence the saying 『universal』. The commentary says 『original enlightenment』, speaking from the perspective of the substance. That is, the aspect of the meaning of the original enlightenment manifesting illumination is called initial enlightenment. The substance of initial enlightenment is originally original enlightenment. The treatise says 『true reality』 etc., based on the aspect of the meaning of knowing the realm that arises from the root, it is called knowledge. Knowing things as they are in principle, forever free from all faults, hence the saying 『true reality』. The commentary says 『non-inverted』, that is, free from the four inversions and other attachments. The treatise says 『self-nature』 etc., not relying on other conditions, hence the saying 『self-nature』.
纏不染故曰清凈。諸法中實乃名為心。疏云。離染但得一義。論常樂等者。常謂窮三際而無改。樂謂在眾苦而不幹。我謂處六道而莫拘。凈謂歷九相而非染。此自性涅槃之四德也。疏圓備者。諸德雖多不過此四。以此四法收一切德故。論清涼等者。無惑之熱惱故曰清涼。此顯般若也。無報之生滅故云不變。此法身也。無業之繫縛故云自在。此解脫也。即離三障成三德爾。疏云無遷。亦但三中之一。此文仍與上句義理不別何謂清即凈義。涼即樂義。不變即常義。自在即我義。今但離為三四各說故成二段。
三結論過河沙者。上但略顯不能具載故。不離者。隨舉一德全攝真性及一切德。疏文可解。論不斷者。無始無終。疏云。相續即無終也。論不異者。上云不離。恐謂如樹不離地。手不離腕等。故云不異。不異者。真如即德德即真如。故疏云。同味語猶疏略。論不思議者。即一性而有多義。即多義而全一性。不可以定量所得。心行處滅言語道斷也。疏舉一義影以顯之。論佛法者。佛即是覺。意明上之功德。儘是本覺之法故。故金剛云。一切法皆是佛法。疏唯佛等者約始覺釋佛字。謂佛是始覺之極。法即前諸功德。顯此諸法非因位而究了故。佛之法也。所覺法者。此約本覺釋佛字。佛即法也。義如前釋。論乃至者。越
【現代漢語翻譯】 現代漢語譯本 不被纏縛污染所以叫做清凈。一切法中，真實存在的就叫做心。《疏》中說：『離開染污只是得到一個意義。』論中說的常、樂等，常是指窮盡過去、現在、未來三際而沒有改變；樂是指身處眾多苦難之中而不受干擾；我是指身處六道輪迴之中而不被拘束；凈是指經歷九相（註：指屍體腐爛過程中的九個階段）而沒有被污染。這是自性涅槃的四種德行。《疏》中說圓滿具備，各種德行雖然很多，但都離不開這四種。因為這四種法包含了所有的德行。論中說的清涼等，沒有迷惑的熱惱所以叫做清涼，這顯示的是般若（Prajna，智慧）。沒有報應的生滅所以叫做不變，這是法身（Dharmakaya，佛的法性之身）。沒有業力的束縛所以叫做自在，這就是離開三種障礙成就三種德行。《疏》中說沒有遷變，也只是三種德行中的一種。這段文字仍然和上面的句子意義沒有區別，為什麼說清就是凈的意義，涼就是樂的意義，不變就是常的意義，自在就是我的意義？現在只是分開來說，所以形成了兩段。
三、結論說超過恒河沙數，上面只是略微顯示，不能完全記載，所以說不離。隨便舉出一個德行，就完全包含了真性和一切德行。《疏》中的文字可以解釋。論中說不斷，沒有開始也沒有終結。《疏》中說：『相續就是沒有終結。』論中說不異，上面說不離，恐怕有人認為像樹不離地，手不離腕等，所以說不異。不異是指真如（Tathata，事物的本然狀態）就是德行，德行就是真如，所以《疏》中說：『同一種味道的說法還是有些疏略。』論中說不可思議，就是一種自性而有很多意義，就是很多意義而完全是一種自性，不可以用定量來獲得，心念的活動停止，言語的道路斷絕。疏中舉出一個意義的影子來顯示它。論中說佛法，佛就是覺悟，意思是說上面的功德，都是本覺（original enlightenment）之法，所以《金剛經》中說：『一切法都是佛法。』《疏》中說只有佛等，是根據始覺（initial enlightenment）來解釋佛字，意思是說佛是始覺的極致，法就是前面的各種功德，顯示這些法不是在因位（cause position）上而究竟了的，所以是佛的法。所覺的法，這是根據本覺來解釋佛字，佛就是法，意義和前面解釋的一樣。論中說乃至，越過……
【English Translation】 English version It is called purity because it is not defiled by entanglements. Among all dharmas, that which is real is called the mind. The Commentary says: 'Leaving defilement only obtains one meaning.' The Treatise speaks of permanence, bliss, etc. 'Permanence' means unchanging throughout the three periods of time (past, present, and future); 'Bliss' means being unaffected while amidst suffering; 'Self' means being unrestrained while in the six realms of existence; 'Purity' means being undefiled while experiencing the nine aspects (of a decaying corpse). These are the four virtues of self-nature Nirvana. The Commentary says 'fully equipped' because although there are many virtues, they do not exceed these four. This is because these four dharmas encompass all virtues. The Treatise speaks of coolness, etc. 'Coolness' means without the heat of delusion, which reveals Prajna (wisdom). 'Unchanging' means without the arising and ceasing of retribution, which is the Dharmakaya (the Dharma body of the Buddha). 'Freedom' means without the bondage of karma, which is liberation. This is to leave the three obstacles and achieve the three virtues. The Commentary says 'without change,' which is also just one of the three. This passage still does not differ in meaning from the previous sentence. Why is it said that 'purity' is the meaning of 'cleanliness,' 'coolness' is the meaning of 'bliss,' 'unchanging' is the meaning of 'permanence,' and 'freedom' is the meaning of 'self'? Now, they are simply separated into three or four each, thus forming two sections.
Three, the conclusion says 'more than the sands of the Ganges River' because the above only briefly reveals and cannot fully record, hence 'not separate.' To cite one virtue is to fully encompass true nature and all virtues. The Commentary's text can be explained. The Treatise says 'uninterrupted,' without beginning or end. The Commentary says: 'Continuity is without end.' The Treatise says 'not different.' The above says 'not separate,' fearing that it might be thought of as a tree not separate from the ground, a hand not separate from the wrist, etc., hence 'not different.' 'Not different' means that Tathata (suchness) is virtue, and virtue is Tathata, so the Commentary says: 'The expression 'same flavor' is still somewhat sparse.' The Treatise says 'inconceivable,' which is one nature with many meanings, and many meanings that are entirely one nature, which cannot be obtained by quantitative measurement, where the activity of the mind ceases and the path of language is cut off. The Commentary cites a shadow of one meaning to reveal it. The Treatise says 'Buddha-dharma,' where Buddha is enlightenment, meaning that the above merits are all dharmas of original enlightenment, so the Diamond Sutra says: 'All dharmas are Buddha-dharma.' The Commentary says 'only Buddha, etc.' explains the word 'Buddha' in terms of initial enlightenment, meaning that Buddha is the ultimate of initial enlightenment, and Dharma is the preceding merits, showing that these dharmas are not ultimately understood in the causal position, hence they are the Dharma of the Buddha. 'The Dharma that is awakened to' explains the word 'Buddha' in terms of original enlightenment, where Buddha is Dharma, with the same meaning as explained before. The Treatise says 'even to,' surpassing...
彼河沙故云乃至。滿足即無所少。意云。乃至過河沙數義理悉皆滿足。無所欠少也。疏若此下以修顯性。此反顯也。既證下順釋如文。如海有寶餘人不知。涉海者既獲旁底。豈不信乎立名中論如來藏者。具有三義。一隱覆義。二含攝義。三出生義。廣如前說。隱時等者。似當初后二義隱故名藏此則如來自隱不現也。又因地能生果地功德故名藏也。論如來法身者。若以應身為如來。即依士釋。若以真身為如來。即持業釋。然其身者。亦具三義。一者體義。真如自體任持不失故。二者依義。為彼報應之所依故。三者聚義。一切功德之所集故。故唯識云。體依聚義。總說名身。顯時等者。即后義謂萬德名法依止名身。然德有修性。若約修說。即屬報應。成依止義也。若約性說。即聚集義也。其體之一義。當於前段體中故此不言也問法身既屬無為。且非積聚。何言聚耶。答功德既是無多之多。何妨聚是無聚之聚。斯皆義說。圓回無滯非實法聚有可揀也。
一問中論上說真如者。謂前門中雲。從本已來離言說相。離名字相。離心緣相。畢竟平等無有變異。不可破壞。唯是一心。故名真如。云何下對前正難。前說離相平等。今說功德差別。前後矛盾。其義安在。
答中初正明。論雖實下縱存今文差別相也。而無下不違
【現代漢語翻譯】 現代漢語譯本：『彼河沙故云乃至』意為滿足，即無所缺少。意思是說，乃至超過恒河沙數般的義理都全部滿足，沒有絲毫欠缺。疏文『若此下以修顯性』，這是反顯。『既證下順釋如文』，如同大海中有寶藏，其他人不知道，但涉海的人既然獲得了海邊的寶物，難道不相信海中有寶藏嗎？立名《中論》中的如來藏，具有三種含義：一是隱覆義，二是含攝義，三是出生義，詳細內容如前所述。『隱時等者』，類似於當初和其後的兩種含義是隱而不顯的，所以稱為藏，這就像如來自己隱藏而不顯現。又因為因地能夠產生果地的功德，所以稱為藏。論述如來法身，如果以應身作為如來，就是依士釋；如果以真身作為如來，就是持業釋。然而，法身也具有三種含義：一是體義，真如自體任持而不失壞；二是依義，作為報身和應身所依止的基礎；三是聚義，一切功德聚集的地方。所以《唯識論》說：『體、依、聚義，總說名身。』『顯時等者』，就是指后一種含義，萬德名為法，依止名為身。然而德有修性和自性，如果從修性來說，就屬於報身和應身，成就依止的含義。如果從自性來說，就是聚集的含義。其中的體之一義，應當在前段的體中，所以這裡不再贅述。問：法身既然屬於無為法，而且不是積聚，為什麼說是聚呢？答：功德既然是無多之多，為什麼妨礙聚是無聚之聚呢？這些都是義理上的說法，圓融無礙，並非實實在在的法聚可以揀擇。 一問：《中論》上說真如，是指前門中說的：『從本來就遠離言說相、遠離名字相、遠離心緣相，畢竟平等，沒有變異，不可破壞，唯是一心，所以名為真如。』『云何下對前正難』，前面說離相平等，現在說功德差別，前後矛盾，其中的含義在哪裡？ 答：中初正明。《中論》雖然實際上存在今文的差別相，但是『而無下不違』。
【English Translation】 English version: '彼河沙故云乃至' means fulfillment, that is, nothing is lacking. It means that even the number of meanings exceeding the sands of the Ganges are all fulfilled, without any deficiency. The commentary '若此下以修顯性' (ruo ci xia yi xiu xian xing) is a reverse manifestation. '既證下順釋如文' (ji zheng xia shun shi ru wen), it is like a treasure in the sea that others do not know, but since those who venture into the sea have obtained treasures on the shore, how can they not believe that there are treasures in the sea? The Tathagatagarbha (如來藏) in the establishment of the name Madhyamaka-karika (中論) has three meanings: first, the meaning of concealment (隱覆義, yin fu yi); second, the meaning of containing (含攝義, han she yi); and third, the meaning of giving birth (出生義, chu sheng yi), as described earlier in detail. '隱時等者' (yin shi deng zhe), similar to the initial and subsequent two meanings are hidden and not manifest, so it is called garbha (藏), just as the Tathagata (如來) himself hides and does not appear. Moreover, because the cause ground can produce the merits of the effect ground, it is called garbha (藏). Discussing the Dharmakaya (法身) of the Tathagata (如來), if the Nirmāṇakāya (應身) is taken as the Tathagata (如來), it is an appositional explanation; if the Dharmakaya (真身) is taken as the Tathagata (如來), it is a possessive explanation. However, the Dharmakaya (法身) also has three meanings: first, the meaning of essence (體義, ti yi), the self-nature of Suchness (真如) upholds itself without loss; second, the meaning of reliance (依義, yi yi), as the basis upon which the reward body (報身) and manifested body (應身) rely; and third, the meaning of aggregation (聚義, ju yi), the place where all merits gather. Therefore, the Vijnaptimatrata-siddhi (唯識論) says: 'Essence, reliance, and aggregation are collectively called body.' '顯時等者' (xian shi deng zhe), refers to the latter meaning, myriad virtues are called Dharma (法), reliance is called body (身). However, virtue has both cultivated nature and inherent nature. If speaking from cultivated nature, it belongs to the reward body (報身) and manifested body (應身), achieving the meaning of reliance. If speaking from inherent nature, it is the meaning of aggregation. The meaning of essence among them should be in the essence of the previous section, so it is not repeated here. Question: Since the Dharmakaya (法身) belongs to the unconditioned (無為) and is not an accumulation, why is it called an aggregation? Answer: Since merit is the 'many' that is 'not many', why does it hinder the aggregation from being the 'aggregation' that is 'not an aggregation'? These are all statements of meaning, perfectly harmonious and unobstructed, not a real aggregation of dharmas that can be selected. One question: The Madhyamaka-karika (中論) says that Suchness (真如) refers to what was said in the previous section: 'From the beginning, it is apart from the characteristic of speech, apart from the characteristic of name, apart from the characteristic of mental conditions, ultimately equal, without change, indestructible, only one mind, therefore it is called Suchness.' '云何下對前正難' (yun he xia dui qian zheng nan), the previous statement said separation from characteristics and equality, now it says the difference of merits, there is a contradiction between the former and the latter, where is the meaning in it? Answer: The beginning of the answer clarifies. Although the Madhyamaka-karika (中論) actually has the difference of the present text, '而無下不違' (er wu xia bu wei).
前門平等之義。等同一味者。等齊也。即指前差別之法。同者。諸法無性唯一真如。一味喻明。如水之八德一味無差。一真如者。法說。疏亦法喻兼明也。
二徴釋。疏非能分別者。無虛妄分別故。非所分別者。既無虛妄之心。即離所分別相。故前文云。心滅則種種法滅。無能所者。由前心境並亡故。得差別即無差別同一真如也。
一略中疏既其等者。既而能所俱亡。遂令一體無二者。如前差別之相。依何建立。以依等者。前云是心生滅因緣相。能示摩訶衍自體相用故。能顯既多所顯亦廣。俱喻河沙也。且舉下釋舉本彰末。可知。
二對顯論三。初舉所迷理。疏所迷理者。即真如之理義。具真如門。
論而有下。二別翻配三。初別舉八重。初無明智慧對論妄心者。即前不如實知也。不覺起念即前不覺心動。名為業相。見境界即前轉相現相。此之三相。即是無明阿梨耶識。又見字義寬。亦通四粗故。疏云細粗也。疏依真下即生滅之相。義具前文。將欲下釋意。凈因染得故須然也。真如門無染可對。故無示義。此生滅門染凈既分。故須翻對以顯相大。諸句例然者。隨文可見。云何顯者。牒難以起下文。論心性不起者。不起念也。疏既起下故前云。一切眾生不名為覺。以唸唸相續未曾離念故。反顯
【現代漢語翻譯】 現代漢語譯本 前門平等之義。『等同一味』者，『等齊』也，即指前面的差別之法。『同』者，諸法無自性，唯一真如。『一味』是比喻說明，如水的八功德，一味無差別。『一真如』者，從法理上說。《疏》中也用法理和比喻兼明。
二、徴釋。《疏》『非能分別者，無虛妄分別故；非所分別者，既無虛妄之心，即離所分別相。』故前文說：『心滅則種種法滅。』『無能所者，由前心境並亡故，得差別即無差別，同一真如也。』
一、略中疏『既其等者，既而能所俱亡，遂令一體無二者。』如前面的差別之相，依據什麼建立？以『依等者』，前面說『是心生滅因緣相，能示摩訶衍（Mahayana，大乘）自體相用故，能顯既多所顯亦廣』，都比喻為河沙。且舉下釋舉本彰末，可知。
二、對顯論三。初、舉所迷理。《疏》『所迷理者，即真如之理義，具真如門。』
《論》『而有下』。二、別翻配三。初、別舉八重。初、無明智慧對論『妄心者』，即前面的『不如實知』。『不覺起念』即前面的『不覺心動』，名為『業相』。『見境界』即前面的『轉相』、『現相』。這三種相，就是無明阿梨耶識（Alaya-vijnana，阿賴耶識）。又『見』字義寬泛，也通四種粗相，所以《疏》說『細粗也』。《疏》『依真下』即生滅之相，義理包含在前面的文字中。『將欲下』解釋意義，因為清凈的因由染污而得，所以必須這樣。真如門沒有染污可以對應，所以沒有顯示的意義。這生滅門染凈既然區分，所以必須翻轉對應來顯示相大。各種句子都是這樣，隨文可見。『云何顯者』，承接疑問，引出下文。《論》『心性不起者』，不起念也。《疏》『既起下』，所以前面說『一切眾生不名為覺，以唸唸相續未曾離念故』，反過來顯示。
【English Translation】 English version The meaning of equality in the former gate. 'Equality and sameness in taste' means 'equal and uniform,' referring to the preceding methods of differentiation. 'Sameness' means that all dharmas are without inherent nature, only True Thusness (真如, Zhenru). 'Same taste' is a metaphor, like the eight virtues of water, which have one taste without difference. 'One True Thusness' is explained from the perspective of Dharma. The commentary (疏, Shu) also clarifies using both Dharma principles and metaphors.
Second, Inquiry and Explanation. The commentary states, 'That which cannot differentiate is because there is no false discrimination; that which cannot be differentiated is because there is no deluded mind, thus it is apart from the aspect of what is differentiated.' Therefore, the preceding text says, 'When the mind ceases, all kinds of dharmas cease.' 'Without the able and the what' is because the preceding mind and object have both vanished, thus obtaining differentiation is non-differentiation, the same True Thusness.
First, Brief Summary. The commentary states, 'Since they are equal, both the able and the what vanish, thus causing the one body to be without duality.' Like the preceding aspects of differentiation, upon what are they established? 'Based on equality,' the preceding text says, 'It is the aspect of the causes and conditions of the arising and ceasing of the mind, which can show the self-nature and function of Mahayana (摩訶衍, Da cheng); since what can be revealed is numerous, what is revealed is also vast,' all likened to Ganges sands. Furthermore, the explanation below cites the root to manifest the branches, which can be understood.
Second, Comparison with the Treatise. First, citing the principle that is deluded. The commentary states, 'The principle that is deluded is the principle and meaning of True Thusness, possessing the gate of True Thusness.'
The Treatise states, 'And there is below.' Second, separately matching the three. First, separately citing the eight layers. First, ignorance and wisdom are contrasted with the 'deluded mind' in the Treatise, which is the preceding 'not knowing truthfully.' 'Not realizing and arising thoughts' is the preceding 'unrealized mind moving,' called the 'karma aspect.' 'Seeing the realm' is the preceding 'turning aspect' and 'appearing aspect.' These three aspects are the ignorance Alaya-vijnana (阿梨耶識, A-lai-ye-shi). Furthermore, the meaning of 'seeing' is broad, also encompassing the four coarse aspects, so the commentary says 'subtle and coarse.' The commentary states, 'Based on True Thusness below' refers to the aspect of arising and ceasing, the meaning of which is contained in the preceding text. 'Intending below' explains the meaning, because the pure cause is obtained through defilement, so it must be so. The True Thusness gate has no defilement to correspond to, so there is no meaning of showing. Since the defilement and purity of this arising and ceasing gate are distinguished, it must be reversed to show the greatness of the aspect. All sentences are like this, which can be seen according to the text. 'How is it shown?' continues the question, leading to the following text. The Treatise states, 'The nature of the mind does not arise,' meaning not arising thoughts. The commentary states, 'Since it arises below,' so the preceding text says, 'All sentient beings are not called awakened, because thoughts continue without ever leaving thoughts,' conversely revealing.
無念即名覺智。
論若心起下。二局見普照對。疏妄見不周者。如人見東不見西。近遠內外明闇等亦爾。故經云。眾生洞視不過分寸。以存能見心故。故於諸境有所不見也。真照圓明者。以無見故無所不見。故肇論云。般若無知而無所不知。初地得名真見道者。以不存能所見故。
論若心有下三。妄見真知對。非真識知者。動則不如實知故非真也疏反之等者。以心無動故。則所知真實。真實者。離偽妄故。從此已下至不自在。一一文初應合皆有若心有動之言。仍于本句之末。更云心性無動等。即隨句翻對。論文存略。但舉能對之妄也。
論無有自性。四無性有體對。疏妄染無體者。依真妄動。何有自體凈心者。心無動故。離緣獨立。獨立之體本來無染。斯則不逐緣生不因境起。故云自性清凈心也。
論非常下五。顛倒真實對。疏四倒者。即無常苦無我不凈。心動故起于有漏色心。有漏色心實非常等。凡夫計為常等。故成四倒。反之等者。以不動故。色心不起。以不起故。唯真如性常住清凈自在安樂。故成四德。
論熱惱者。六熱惱清涼對。疏諸惑者。由心動故。起于貪瞋等惑。煩惱熾然。故成熱惱。故說等者。心不動故。即是真如。真如無惑則非熱惱。既無熱惱故曰清涼。
論
【現代漢語翻譯】 現代漢語譯本： 『無念』就叫做覺智（覺悟的智慧）。
論：如果心有所動（下文）。以下從兩個方面進行對比：妄見與普照。疏：虛妄的見解不能周遍照了，就像人只能看到東邊而看不到西邊一樣。對於近處、遠處、內部、外部、光明、黑暗等等也是如此。所以經中說：『眾生即使盡力看，也超不過幾寸的範圍。』這是因為他們心中存有能見之心。因此，對於各種境界，總有看不到的地方。』真正的照了是圓滿光明的，因為它沒有『見』，所以無所不見。所以《肇論》說：『般若（prajna，智慧）無知而無所不知。』初地菩薩被稱為『真見道』，是因為他們心中不存能見和所見的分別。
論：如果心有所動（下文）。以下從三個方面進行對比：妄見與真知。疏：不是真正的識知，因為心動時，就不能如實地瞭解事物，所以不是真正的識知。反之，如果心不動，那麼所知就是真實的。真實，就是遠離虛偽和妄想。從這裡開始，直到『不自在』，每一段文字的開頭都應該加上『如果心有所動』這句話。然後在每一句的末尾，再加上『心性無動』等等，這樣就可以逐句進行對比。論文爲了簡潔，只列出了能對比的妄見。
論：無有自性（下文）。以下從四個方面進行對比：無性與有體。疏：虛妄的染污沒有自體，因為它依賴於真如和妄動。哪裡有什麼自體呢？清凈心，是因為心沒有動，所以能夠脫離因緣而獨立。獨立的本體本來就沒有染污。這樣，它就不會隨順因緣而生，也不會因外境而起。所以說『自性清凈心』。
論：非常（下文）。以下從五個方面進行對比：顛倒與真實。疏：四種顛倒，就是無常、苦、無我、不凈。因為心動，所以產生了有漏的色心（色蘊和心蘊）。有漏的色心實際上是非常等等的。凡夫卻認為它們是常等等的，所以形成了四種顛倒。反之，如果心不動，色心就不會生起。因為不生起，所以只有真如的本性是常住、清凈、自在、安樂的，所以成就了四德。
論：熱惱（下文）。以下從六個方面進行對比：熱惱與清涼。疏：各種迷惑，都是因為心動，所以產生了貪婪、嗔恨等等迷惑。煩惱熾盛，所以形成了熱惱。所以說，心不動，就是真如。真如沒有迷惑，所以不是熱惱。既然沒有熱惱，就叫做清涼。
論：
【English Translation】 English version: 'No-thought' is called awakened wisdom (wisdom of enlightenment).
Treatise: If the mind arises (below). The following contrasts are made in two aspects: false views versus universal illumination. Commentary: False views are not all-encompassing, just as a person can only see the east but not the west. The same applies to near and far, inside and outside, light and darkness, and so on. Therefore, the sutra says: 'Even if beings try their best to see, they cannot see beyond a few inches.' This is because they harbor a 'seeing mind' within them. Therefore, there are always things they cannot see in various realms.' True illumination is complete and bright because it has no 'seeing,' so it sees everything. Therefore, the Zhao Lun says: 'Prajna (wisdom) is without knowledge and yet knows everything.' Bodhisattvas of the first ground are called 'true seers of the path' because they do not harbor the distinction between the seer and the seen.
Treatise: If the mind arises (below). The following contrasts are made in three aspects: false views versus true knowledge. Commentary: It is not true knowing because when the mind moves, it cannot know things as they truly are, so it is not true knowing. Conversely, if the mind does not move, then what is known is true. True means being free from falsehood and delusion. From here until 'not at ease,' each paragraph should begin with the phrase 'If the mind arises.' Then, at the end of each sentence, add 'the nature of the mind does not move,' and so on, so that each sentence can be contrasted. The treatise is concise and only lists the false views that can be contrasted.
Treatise: Without self-nature (below). The following contrasts are made in four aspects: no-nature versus having substance. Commentary: False defilements have no self-nature because they depend on true suchness and deluded movement. Where is there any self-nature? The pure mind is pure because the mind does not move, so it can be independent of conditions. The independent essence is originally without defilement. Thus, it does not arise according to conditions, nor does it arise because of external circumstances. Therefore, it is said to be 'self-nature pure mind'.
Treatise: Impermanent (below). The following contrasts are made in five aspects: inversion versus truth. Commentary: The four inversions are impermanence, suffering, no-self, and impurity. Because the mind moves, it produces the contaminated rupa and nama (form and mind). The contaminated rupa and nama are actually impermanent, etc. Ordinary people think they are permanent, etc., so they form the four inversions. Conversely, if the mind does not move, rupa and nama will not arise. Because they do not arise, only the nature of true suchness is permanent, pure, at ease, and blissful, so it achieves the four virtues.
Treatise: Affliction (below). The following contrasts are made in six aspects: affliction versus coolness. Commentary: Various delusions are all because the mind moves, so it produces greed, hatred, and other delusions. Afflictions are intense, so they form affliction. Therefore, it is said that if the mind does not move, it is true suchness. True suchness has no delusion, so it is not affliction. Since there is no affliction, it is called coolness.
Treatise:
衰變者。七變易凝然對。疏妄染遷改者。以心動故。起於九相。九相生住異滅老病死等故成衰變。反顯等者。心不動故。即是真如。真如之中本無九相生滅遷改。故云不變也。
論則不自在者。八繫縛自在對。疏業果等者。由心動故。起業受報。墮五趣中名為繫縛。真如自在者。心不動故。即是真如。真如之中。無有業系故云自在。上云等者。以此段中皆舉能顯妄染。以對顯前凈德。論文略故不具列之。故今疏中略指后之三義也。
論乃至下。二總舉諸法。言乃至者。既過河沙。不可具述。故云乃至。對此義者。河沙染法心動故成。心不動時。諸凈功德亦過沙數。諸凈等者。即真實識知已下諸義等。疏一一等者。以心性動與無動。反覆明諸染凈。今要省文故。以心動在前無動居后。所顯諸法攝在中間。于中又闕凈德之目。若欲一一別對令人易解者。應云若心有動非真識知。心性無動即是真實識知義故。乃至若心有動則不自在。心性無動則得自在。如前疏文。逐段反顯是也。若更取類言之。復應云若心有動則是繫縛。心性無動則名解脫。他皆仿此不可具言。然前八對初之兩段。各約別義。言起念起見。斯亦不出心動之義。若欲各舉別義者。真實知識等亦有別義。應云心起分別非真識知。心離分別即是真實識
【現代漢語翻譯】 現代漢語譯本 『衰變者。七變易凝然對。疏妄染遷改者。以心動故。起於九相（九種表象）。九相生住異滅老病死等故成衰變。反顯等者。心不動故。即是真如（事物的真實本性）。真如之中本無九相生滅遷改。故云不變也。』
『論則不自在者。八繫縛自在對。疏業果等者。由心動故。起業受報。墮五趣中名為繫縛。真如自在者。心不動故。即是真如。真如之中。無有業系故云自在。上云等者。以此段中皆舉能顯妄染。以對顯前凈德。論文略故不具列之。故今疏中略指后之三義也。』
『論乃至下。二總舉諸法。言乃至者。既過河沙。不可具述。故云乃至。對此義者。河沙染法心動故成。心不動時。諸凈功德亦過沙數。諸凈等者。即真實識知已下諸義等。疏一一等者。以心性動與無動。反覆明諸染凈。今要省文故。以心動在前無動居后。所顯諸法攝在中間。于中又闕凈德之目。若欲一一別對令人易解者。應云若心有動非真識知。心性無動即是真實識知義故。乃至若心有動則不自在。心性無動則得自在。如前疏文。逐段反顯是也。若更取類言之。復應云若心有動則是繫縛。心性無動則名解脫。他皆仿此不可具言。然前八對初之兩段。各約別義。言起念起見。斯亦不出心動之義。若欲各舉別義者。真實知識等亦有別義。應云心起分別非真識知。心離分別即是真實識』
【English Translation】 English version 『The decaying. The seven changes are in contrast to the unchanging. The deluded, defiled, changing and transforming arise because of the movement of the mind. They originate from the nine aspects (nine kinds of appearances). The nine aspects of arising, abiding, changing, ceasing, aging, sickness, and death constitute decay and transformation. The contrasting manifestation and so on, is because the mind does not move, which is thus True Suchness (the true nature of things). Within True Suchness, there is originally no arising, ceasing, changing, or transforming of the nine aspects. Therefore, it is called unchanging.』
『The treatise then says, 『not being at ease』 is in contrast to the eighth, 『being bound』 versus 『being at ease』. The commentary explains that karma and its consequences arise from the movement of the mind, leading to the creation of karma and the reception of its rewards, falling into the five realms of existence, which is called being bound. True Suchness is being at ease because the mind does not move, which is thus True Suchness. Within True Suchness, there is no karmic bondage, hence it is called being at ease. The 『and so on』 mentioned above indicates that this section uses what can manifest delusion and defilement to contrast with the preceding pure virtues. Because the treatise is concise, it does not list them all. Therefore, the commentary briefly points to the three meanings that follow.』
『The treatise goes on to say, 『and so on』 to generally encompass all dharmas. The term 『and so on』 is used because they are as numerous as the sands of the Ganges and cannot be fully described. Therefore, it is called 『and so on』. In contrast to this meaning, the defiled dharmas, as numerous as the sands of the Ganges, are formed because of the movement of the mind. When the mind does not move, the pure merits are also more numerous than the sands. The 『pure and so on』 refers to the meanings from 『true knowledge』 onwards. The commentary explains that the movement and non-movement of the mind are used to repeatedly clarify defilement and purity. To save words, the movement of the mind is placed before and the non-movement after. The dharmas manifested are included in the middle. Among them, the category of pure virtues is missing. If you want to make each contrast separately for easy understanding, it should be said that if the mind has movement, it is not true knowledge; if the mind has no movement, it is true knowledge. And so on, if the mind has movement, then it is not at ease; if the mind has no movement, then it is at ease, as in the previous commentary, which reveals each section in contrast. If we take further analogies, it should also be said that if the mind has movement, then it is bondage; if the mind has no movement, then it is liberation. Others can follow this pattern, which cannot be fully stated. However, the first two sections of the previous eight contrasts each focus on a separate meaning, saying 『arising of thoughts』 and 『arising of views』, which also do not go beyond the meaning of the movement of the mind. If you want to list each separate meaning, true knowledge and so on also have separate meanings. It should be said that if the mind gives rise to discrimination, it is not true knowledge; if the mind is free from discrimination, it is true knowledge.』
知義故。乃至心若起業。則不自在。心離業系即得自在等。當知心動義通。余皆是別也。
論若心下。三別彰滿足。疏妄心等者。若於心外見法而生追求。終不能足。卻有所少。亦可若有一法在於心外。是可念者。則性中功德有所欠少。如人於他求物。當知家間所無。凈德等者。以心性無外故。一切功德皆悉具足。則可忘懷而契之。不可起心而求之。當知有所見者。皆是虛妄。以從分別生故。此意顯異權宗所說佛果無漏功德並是修生。今此論宗但即修顯。本自有故。金銀生像可以喻之。
論名為下三結得名。雙約因果。如前所明。◎
起信論疏筆削記卷第十四 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第十五
長水沙門子璇錄
◎一悲行中論佛本在因者。為菩薩時所行諸行。以慈悲為本。無不先以利他為首。攝化眾生也。諸波羅蜜下。謂以諸度攝令附己。化令從善也。以佈施攝貧窮。持戒攝毀禁等。此通二利故。維摩經云。資財無量攝諸貧民。奉戒清凈攝諸毀禁。以忍調行攝諸恚怒。以大精進攝諸懈怠。一心禪定攝諸亂意。以決定慧攝諸無智。
二大愿。疏廣大心者。即四弘中眾生無邊誓願度。亦同金剛中。佛令發菩提心人普度四
【現代漢語翻譯】 現代漢語譯本： 因爲了解意義的緣故。乃至心中如果生起業，就不自由自在。心如果脫離業的束縛，就能得到自在等等。應當知道心的動念是普遍的道理，其餘的都是個別的現象。 論中『若心下，三別彰滿足』。疏中『妄心等者』，如果向心外尋求佛法，最終不能滿足，總覺得缺少什麼。也可以說，如果有一法存在於心外，是可以被執念的，那麼自性中的功德就有所欠缺。就像人向別人求取東西，就知道自己家裡沒有。『凈德等者』，因為心性沒有內外之分，一切功德都完全具備，就可以忘懷而與之契合，不可以起心動念去追求。應當知道有所見，都是虛妄的，因為是從分別心產生的。這個意思顯示出不同於權教宗派所說的佛果無漏功德都是修習而生的觀點。現在這個論宗認為只是通過修行來顯現，本來就有的。金銀鑄造佛像可以比喻這個道理。 論中『名為下三結得名』，是從因果兩方面來說的，如前面所說明的。 《起信論疏筆削記》卷第十四 《起信論疏筆削記》卷第十五 長水沙門子璇 記錄 一、悲行中，論述佛陀根本在於因地時，是指作為菩薩時所修行的各種行為，以慈悲為根本，沒有不首先以利益他人為首要的，攝受教化眾生。『諸波羅蜜下』，是指用各種波羅蜜來攝受，使他們依附自己，教化他們從善。用佈施來攝受貧窮的人，用持戒來攝受違犯禁戒的人等等。這貫通了自利利他兩個方面。如《維摩經》所說：用無量的資財來攝受貧窮的民眾，用奉行戒律的清凈來攝受違犯禁戒的人，用忍辱調伏的行為來攝受各種嗔恚憤怒，用大精進來攝受各種懈怠，用一心禪定來攝受各種散亂的心意，用決定的智慧來攝受各種沒有智慧的人。 二、大愿。疏中『廣大心者』，就是四弘誓願中的『眾生無邊誓願度』，也同於《金剛經》中，佛陀讓發菩提心的人普遍救度四生。
【English Translation】 English version: Because of understanding the meaning. Even if karma arises in the mind, one is not free. If the mind is free from the bondage of karma, one attains freedom, and so on. It should be known that the movement of the mind is a universal principle, and the rest are individual phenomena. The treatise says, 'Below, the three distinctions manifest completeness.' The commentary says, 'Deluded mind, etc.,' If one seeks Dharma outside the mind, one will never be satisfied and will always feel something is lacking. It can also be said that if there is a Dharma outside the mind that can be clung to, then the merits in one's nature are deficient. Just as a person seeks something from others, it shows that they lack it at home. 'Pure virtues, etc.,' Because the nature of the mind has no inside or outside, all merits are fully possessed, so one can forget about it and unite with it, and one should not try to seek it with a deliberate mind. It should be known that all that is seen is illusory because it arises from discrimination. This meaning shows a difference from the view of the provisional teachings, which say that the unconditioned merits of the Buddha-fruit are produced by cultivation. This treatise holds that they are manifested through cultivation but are originally present. Casting Buddha images from gold and silver can be used as an analogy. The treatise says, 'Below, the three are named,' which is from the perspective of both cause and effect, as explained earlier. Abridged Notes on the Commentary on the Awakening of Faith, Volume 14 Abridged Notes on the Commentary on the Awakening of Faith, Volume 15 Recorded by Shramana Zixuan of Changshui 1. In the section on compassionate conduct, the discussion of the Buddha's fundamental basis in the causal stage refers to the various practices performed as a Bodhisattva, with compassion as the foundation, always prioritizing benefiting others and gathering and transforming sentient beings. 'Below, the Paramitas' refers to using the various Paramitas (perfections) to gather and cause them to rely on oneself, teaching them to do good. Using generosity to gather the poor, using precepts to gather those who violate precepts, and so on. This encompasses both benefiting oneself and benefiting others. As the Vimalakirti Sutra says: 'Using limitless wealth to gather the poor, using the purity of upholding precepts to gather those who violate precepts, using the conduct of patience and taming to gather various anger and hatred, using great diligence to gather various laziness, using single-minded concentration to gather various scattered minds, using decisive wisdom to gather various lack of wisdom.' 2. Great Vows. The commentary says, 'Vast mind' refers to the 'Sentient beings are boundless, I vow to save them all' of the Four Great Vows, and is also the same as in the Diamond Sutra, where the Buddha has those who generate Bodhicitta universally liberate the four kinds of beings.
生九類。彌勒所釋。亦云廣大心。長時心者。此同華嚴行愿。經說眾生界盡。我行方盡。以眾生界無有盡故。我此行愿亦無有盡。上則約處橫說。故云等眾生界。此則約時豎論。故云盡于未來。
三方便。疏悲深者。直見眾生如父母等。亦不如見同己身方為至深。智深者。了唯心故。知諸眾生本無性故元無念故。舊來涅槃不待滅故。小乘權教不能亡此相者。蓋緣智淺。今實教菩薩反之。故云深也。兼上謂兼悲深。不顛倒者。眾生本與己同。同皆無相。故見異相即成顛倒。今皆反此也。長時所以者兼釋廣大所以。疏文闕略也。若不能了同己身亡其相者。豈能如此普度永度耶。徴所以者。意云。以何義故。得如己身。而又不取眾生相耶。依真如門等者。以此門中顯一切法皆即真故。皆同如故。故得彼身我身平等無二。豈不愍之而欲度耶。又既同一真皆悉無相。誰為能度誰為所度。故不取其眾生之相。然此段文細尋其意。但將以取一切下兩句。隔就前段為釋廣長所以。從而亦不取下。為舉本大智。下之徴釋但顯不取相之所以。詳之可見。
二顯果三。一牒舉前因。論大方便智者。說有通別。通者。方便即智復有二義。一者謂隨順出離之智。皆方便故。此通金剛無間已下。不唯地前。故十地位后名為滿足方便。圓
【現代漢語翻譯】 現代漢語譯本： 生於九類之中。（九類指九種不同的生命形式）。彌勒菩薩所解釋的，也稱為廣大心。長時心，這與《華嚴經》的行愿品相同。《華嚴經》說，眾生界如果沒有窮盡，我的修行誓願也就沒有窮盡。因為眾生界沒有窮盡的緣故，我這修行誓願也就沒有窮盡。上面是從空間上橫向來說，所以說等同於眾生界。這裡是從時間上縱向來說，所以說窮盡于未來。
三方便。疏文說悲心深切的人，直接視眾生如父母等，但不如視眾生同於自身那樣才算至深。智慧深邃的人，因為明瞭萬法唯心所現，所以知道一切眾生本來沒有自性，原本沒有妄念，舊有的涅槃境界本來就無需滅度。小乘權教不能消除這種對眾生相的執著，是因為智慧淺薄。現在實教菩薩則相反，所以說智慧深邃。『兼上』是指兼具悲心深切。『不顛倒』是指眾生本來與自己相同，相同之處在於都沒有相，所以見到不同的相就成了顛倒。現在都與此相反。『長時所以』是兼帶解釋『廣大所以』，疏文中有所省略。如果不能明瞭眾生同於自身，消除對眾生相的執著，怎麼能如此普遍地度化眾生，永遠地度化眾生呢？『徴所以』的意思是，以什麼道理，能夠視眾生如己身，卻又不執取眾生相呢？『依真如門等』，因為在這個法門中，一切法都顯現為真如，都相同于真如，所以能夠達到彼身我身平等無二，難道不憐憫他們而想要度化他們嗎？又因為同一真如，都完全沒有相，誰是能度者，誰是被度者呢？所以不執取眾生之相。然而這段文字仔細推敲其意，只是將『以取一切』以下兩句，隔開就前一段來解釋『廣長所以』，從而『亦不取』以下，是舉出本有的大智慧。下面的『徴釋』只是顯明不取相的緣由，詳細考察就可以明白。
二、顯現果報的三方面。一、照應並舉出前面的原因。論述大方便智，有通途和特別之說。通途來說，方便就是智慧，又有兩種含義。一是說隨順出離的智慧，都是方便。這通用於金剛無間以下，不只是十地之前。所以十地位之後稱為滿足方便，圓滿。
【English Translation】 English version: Born into nine categories. (Nine categories refer to nine different forms of life). What Maitreya explains is also called the vast mind. The long-lasting mind is the same as the practices and vows in the 'Avatamsaka Sutra'. The 'Avatamsaka Sutra' says that if the realm of sentient beings is not exhausted, my vows of practice will not be exhausted. Because the realm of sentient beings is inexhaustible, my vows of practice are also inexhaustible. The above is a horizontal discussion in terms of space, so it is said to be equal to the realm of sentient beings. This is a vertical discussion in terms of time, so it is said to be exhausted in the future.
The three expedient means. The commentary says that those with deep compassion directly regard sentient beings as parents, but it is not as profound as regarding sentient beings as the same as oneself. Those with profound wisdom, because they understand that all dharmas are manifested by the mind, know that all sentient beings originally have no self-nature, originally have no deluded thoughts, and the old state of Nirvana originally does not need to be extinguished. The Hinayana provisional teachings cannot eliminate this attachment to the characteristics of sentient beings because their wisdom is shallow. Now, the Bodhisattvas of the true teachings are the opposite, so it is said that their wisdom is profound. 'Including the above' means including deep compassion. 'Not inverted' means that sentient beings are originally the same as oneself, and the similarity lies in the fact that they have no form, so seeing different forms becomes inverted. Now, all are the opposite of this. 'The reason for the long time' is to explain 'the reason for the vastness', which is omitted in the commentary. If one cannot understand that sentient beings are the same as oneself and eliminate the attachment to the characteristics of sentient beings, how can one universally liberate sentient beings and liberate them forever? 'The reason for questioning' means, by what principle can one regard sentient beings as oneself without clinging to the characteristics of sentient beings? 'According to the gate of Suchness, etc.', because in this Dharma gate, all dharmas are revealed as Suchness, all are the same as Suchness, so one can achieve equality and non-duality between oneself and others. How can one not have compassion for them and want to liberate them? Moreover, because they are the same Suchness, all are completely without form, who is the liberator and who is the liberated? Therefore, one does not cling to the characteristics of sentient beings. However, carefully examining the meaning of this passage, it only takes the two sentences 'to take everything' below, separates them from the previous paragraph to explain 'the reason for vastness', and thus 'also does not take' below, is to cite the inherent great wisdom. The following 'questioning and explanation' only reveals the reason for not taking form, which can be understood by detailed examination.
Second, the three aspects of manifesting the results. First, corresponding to and citing the previous causes. Discussing great expedient wisdom, there are general and special explanations. Generally speaking, expedient means are wisdom, and there are two meanings. One is that the wisdom that follows liberation is all expedient means. This applies to everything below Vajra Interruption, not just before the Ten Grounds. Therefore, after the Ten Grounds, it is called fulfilling expedient means, complete.
覺亦云。雖有多方便皆名隨順智。二者此智是大悲之方便故。若無智為方便。則非大悲墮愛見故。故前說眾生而不取眾生之相。疏中釋為智深也。然或有因智而起悲。知物同己方欲度故。或因悲而起智。不知所以裁之。學方便故。其實兩說。左右兼通。別者。證真名智。涉俗為方便。即根后之異名也。則是斷根本無明見法身。是智之功起不思議業。化利益生是方便力也。今之論意具此通別。
二明自利果疏自利果者。同智凈相也。果位法身即是因中本覺。舉因顯果故。云見本法身。前舉果顯因。則云依法身說本覺。與此互相顯也。
三明利他果三。初明用甚深。疏業用。即不思議業相。微妙難解心言罔及。不用先謀而後起化。故曰甚深非作意等。攝論等者。具云。若佛果是無分別智所顯離分別者。諸佛何得依眾生作利益事。如理不顛倒。無功用作事故重說偈曰。如摩尼天鼓。無思成自事。如此不分別。種種佛事成。此顯如來三業無功用作事。俱不思議摩尼梵語。此云離垢。亦云增長。舊云如意。此喻如來身意二業。若隨其所對現像不同。即喻佛身業。若隨人所須出種種物。即喻佛意業也。天鼓則天帝所有。修羅軍來其鼓音中自然出聲。則言賊來。去言賊去。喻佛口業也。此之二物雖有其用。而無思慮故。
【現代漢語翻譯】 現代漢語譯本：覺亦云：『雖有多種方便，都可稱為隨順智。』原因有二：第一，此智是大悲的方便之故；第二，若無智慧作為方便，則非大悲，會墮入愛見之中。因此前面說『眾生』，而不取『眾生之相』。《疏》中解釋為智慧深邃。然而，或者有因智慧而生起悲心，知道萬物與自己相同，才想要度化；或者因悲心而生起智慧，不知如何裁決，所以學習方便之法。其實這兩種說法，左右兼顧，互相貫通。區別在於，證得真如名為智，涉入世俗為方便，這是根本和枝末的異名。因此，斷除根本無明，見到法身，是智慧的功用；生起不可思議的業，化度利益眾生，是方便的力量。現在的論述意圖，兼具這兩種通達和區別。 二、闡明自利之果。《疏》中說：『自利之果，與智的清凈之相相同。』果位的法身，就是因地中的本覺。舉出因來彰顯果，所以說『見到本法身』。前面舉出果來彰顯因，則說『依於法身而說本覺』，與此互相輝映。 三、闡明利他之果。分三部分：第一，闡明作用甚深。《疏》中說：『業用，就是不可思議的業相，微妙難解，心思言語都難以企及。』不用事先謀劃而後才發起教化，所以說『甚深，非作意等』。《攝論》等經論中說：『如果佛果是由無分別智所顯現，遠離分別，那麼諸佛如何依據眾生來做利益之事，如理如實，不顛倒，無功用而能成辦事情呢？』所以重說偈頌說：『如摩尼（maṇi，意為寶珠）和天鼓，無需思慮就能成就自身之事。如此不分別，種種佛事都能成就。』這顯示如來的身、口、意三業，都是無功用而能成辦事情，都不可思議。摩尼（maṇi）是梵語，這裡的意思是離垢，也說是增長，舊譯為如意。這比喻如來的身、意二業。如果隨著所面對的對象而顯現不同的形象，就比喻佛的身業；如果隨著人們的需要而出現種種事物，就比喻佛的意業。天鼓是天帝所擁有的。阿修羅（Asura）軍隊來時，鼓聲中自然發出聲音，說『賊來了』；離開時，說『賊走了』。比喻佛的口業。這兩種事物雖然有其作用，卻沒有思慮。
【English Translation】 English version: Jue also said: 'Although there are many expedient means, they are all called intelligence in accordance with conditions.' There are two reasons: first, this intelligence is an expedient means of great compassion; second, if there is no intelligence as an expedient means, it is not great compassion, and it will fall into attachment and wrong views. Therefore, it was said earlier 'sentient beings' without taking the 'appearance of sentient beings.' The commentary explains it as profound wisdom. However, there may be compassion arising from wisdom, knowing that all things are the same as oneself, and then wanting to liberate them; or wisdom arising from compassion, not knowing how to decide, so learning expedient means. In fact, these two statements are comprehensive and interconnected. The difference lies in that realizing the truth is called wisdom, and engaging in worldly affairs is called expedient means, which are different names for the root and branches. Therefore, cutting off fundamental ignorance and seeing the Dharmakāya (法身, embodiment of the Dharma), is the function of wisdom; generating inconceivable karma and transforming and benefiting sentient beings is the power of expedient means. The intention of the current discussion encompasses both this understanding and distinction. Second, clarifying the fruit of self-benefit. The commentary says: 'The fruit of self-benefit is the same as the pure aspect of wisdom.' The Dharmakāya (法身, embodiment of the Dharma) of the fruition is the original enlightenment in the cause. Citing the cause to manifest the fruit, it says 'seeing the original Dharmakāya (法身, embodiment of the Dharma).' Citing the fruit to manifest the cause earlier, it says 'speaking of original enlightenment based on the Dharmakāya (法身, embodiment of the Dharma),' which echoes each other. Third, clarifying the fruit of benefiting others. In three parts: First, clarifying that the function is very profound. The commentary says: 'The karmic function is the inconceivable aspect of karma, subtle and difficult to understand, beyond the reach of thought and language.' It does not require prior planning before initiating teaching, so it is said to be 'very profound, not intentional, etc.' The Saṃgrahaṇī (攝論, Compendium of Determinations) and other scriptures say: 'If the Buddha-fruit is manifested by non-discriminating wisdom, which is free from discrimination, then how can the Buddhas rely on sentient beings to do beneficial things, truthfully, without inversion, and accomplish things without effort?' Therefore, the verse is repeated, saying: 'Like the maṇi (摩尼, jewel) and the heavenly drum, they accomplish their own affairs without thought. Thus, without discrimination, all kinds of Buddha-activities are accomplished.' This shows that the three karmas of body, speech, and mind of the Tathāgata (如來, Thus Come One) are all accomplished without effort and are inconceivable. Maṇi (摩尼) is a Sanskrit word, which here means free from defilement, also said to be increasing, and formerly translated as wish-fulfilling. This is a metaphor for the body and mind karmas of the Tathāgata (如來, Thus Come One). If different images appear according to the object being faced, it is a metaphor for the Buddha's body karma; if various things appear according to people's needs, it is a metaphor for the Buddha's mind karma. The heavenly drum belongs to the heavenly emperor. When the Asura (阿修羅, demigod) army comes, the sound naturally comes out of the drum, saying 'the thief is coming'; when leaving, it says 'the thief is gone.' It is a metaphor for the Buddha's speech karma. Although these two things have their functions, they have no thought.
可喻佛自然之三業爾。成自事者。現像發聲各隨其用。而辦事業。亦可取珠鼓自事。但喻身口皆無思慮。同喻意業也。
二顯用。廣大疏稱理用者。以即體之用體遍用遍。俱無方所。若不然者。豈曰真如用耶。
三用而常寂二。初正顯。論又亦等者。前無所化眾生相。此無能化應用相。望於前文。故云又亦。用常寂者。雖現種種身不動真實際。雖說種種法常住無言理。
二徴釋疏三身者。今雖通舉。意責化身化身是用相故。論法身智相身。合之為真身也。理智無二故。第一等者。約二諦料揀也。意明是無相故非世諦也。是無為故離施作也。疏廢機者。不對眾生說也。妙理即法身。本智即智相身。無應化等者。凡是有相皆屬世諦。以從機感緣所生故。今既廢機故云更無。但隨等者。有感斯應也。既逐緣生緣無自性。用則常寂。故云無用。此有二義。得言無用。一者屬因因即悲智。然有親疏。疏即是智親即是悲。依智起悲故。故論云。從后得智流出大悲心。若無其因化終不起。如二乘無悲。凡夫無智。何有化耶。二者屬緣。即根熟眾生。若無其緣化亦不起。以十方中有無佛世故。斯則二義相須因緣具足。乃得成辦。既屬因緣。何有化體而可得耶。如波下喻。故用下合。寂即體也。故杜順云。用則波騰鼎
【現代漢語翻譯】 現代漢語譯本：可以用佛的自然三業來比喻。成就自身事業，就像顯現形象、發出聲音，各自按照其作用來完成事業。也可以用寶珠和鼓來比喻自身的事業，但這樣比喻身和口都沒有思慮，也同樣可以比喻意業。
二、彰顯作用。《廣大疏》稱之為理用，因為這是本體之用，本體周遍，用也周遍，都沒有固定的處所。如果不是這樣，怎麼能說是真如的作用呢？
三、作用而常寂。首先是正面闡述。《論》中『又亦』等字，是因為前面沒有所化眾生的相，這裡沒有能化應用之相。相對於前面的經文，所以說『又亦』。用而常寂，雖然顯現種種身，卻不動搖真如實際；雖然宣說種種法，卻常住于無言之理。
二、征釋。《疏》中說的三身，現在雖然是普遍舉例，但意在責備化身，因為化身是作用之相。論中的法身和智相身，合起來就是真身，因為理和智沒有分別。『第一等』，是就二諦來分析。意思是說明這是無相的，所以不是世俗諦；是無為的，所以脫離了施作。《疏》中說的『廢機』，是不對眾生說法。妙理就是法身，根本智就是智相身。『無應化等』，凡是有相的都屬於世俗諦，因為是從根機感應因緣所生。現在既然廢除了根機，所以說『更無』。『但隨等』，是有感應就會有迴應。既然是隨著因緣而生，因緣就沒有自性，所以作用就是常寂。因此說沒有作用。這裡有兩層含義可以稱為無用。一是屬於因，因就是悲智，然而有親疏之分。疏遠的是智，親近的是悲。依靠智而生起悲心，所以《論》中說：『從后得智流出大悲心。』如果沒有這個因，化導終究不會發生。就像二乘沒有悲心，凡夫沒有智慧，怎麼會有化導呢？二是屬於緣，就是根機成熟的眾生。如果沒有這個緣，化導也不會發生，因為十方世界中有沒有佛出世的時候。因此，這兩種含義相互依存，因緣具足，才能成就。既然屬於因緣，哪裡有化導的本體可以得到呢？就像波浪的比喻。所以用下文來總結，寂就是本體。所以杜順說：『用就是波浪在鼎中翻騰。』
【English Translation】 English version: It can be compared to the Buddha's natural three karmas. Accomplishing one's own affairs is like manifesting forms and emitting sounds, each fulfilling its function to complete the task. It can also be compared to a jewel and a drum representing one's own affairs, but this analogy implies that both body and speech are without thought, which can also represent the karma of the mind.
Second, revealing function. The 'Guangda Shu' calls it 'principle-function' because it is the function of the essence, the essence is pervasive, and the function is also pervasive, without fixed locations. If it were not so, how could it be called the function of Suchness (真如, Zhenru)?
Third, function and constant stillness. First, the direct explanation. The 'Lun' says 'also and also' because previously there was no aspect of sentient beings to be transformed, and here there is no aspect of the ability to transform and apply. In relation to the previous text, it is said 'also and also'. Function and constant stillness means that although various bodies are manifested, the true reality is not moved; although various dharmas are spoken, they constantly abide in the principle of wordlessness.
Second, inquiry and explanation. The 'Shu' speaks of the three bodies (三身, Sanshen), and although it is a general example, it intends to criticize the manifested body (化身, Huashen), because the manifested body is the aspect of function. The Dharma body (法身, Fashen) and Wisdom body (智相身, Zhixiangshen) in the 'Lun', combined, are the true body, because principle and wisdom are not separate. 'The first kind' is analyzed in terms of the two truths (二諦, Erdi). It means to explain that it is without form, so it is not the conventional truth (世諦, Shidi); it is unconditioned, so it is free from action. The 'Shu' says 'abandoning the opportunity' means not speaking to sentient beings. The wonderful principle is the Dharma body, and the fundamental wisdom is the Wisdom body. 'Without response and transformation, etc.' means that all that has form belongs to the conventional truth, because it arises from the interaction of roots and conditions. Now that the opportunity has been abandoned, it is said 'no more'. 'But following, etc.' means that there is a response when there is a feeling. Since it arises according to conditions, conditions have no self-nature, so the function is constant stillness. Therefore, it is said that there is no function. There are two meanings here that can be called useless. One belongs to the cause, and the cause is compassion and wisdom, but there are close and distant relationships. Distant is wisdom, and close is compassion. Compassion arises based on wisdom, so the 'Lun' says: 'From the wisdom attained later flows great compassion.' If there is no such cause, transformation will not arise. Just as the two vehicles (二乘, Ersheng) have no compassion, and ordinary people have no wisdom, how can there be transformation? The second belongs to the condition, which is sentient beings with mature roots. If there is no such condition, transformation will not arise, because there are times in the ten directions when Buddhas do not appear in the world. Therefore, these two meanings are interdependent, and when the causes and conditions are complete, it can be accomplished. Since it belongs to causes and conditions, where can the essence of transformation be found? It is like the analogy of waves. Therefore, the following text is used to summarize, and stillness is the essence. Therefore, Du Shun said: 'Function is like waves surging in a cauldron.'
沸。全真體以執行。體則鏡靜川澄。舉隨緣而會寂。涅槃下引證。此身者。化身也。等者。彼文具云。吾今此身即是常身法身金剛不壞之身。以三身皆有常義故復言法身以揀濫也。恐人不曉法身之相。故乃舉喻。猶若金剛不可壞也。如如即法身。智即報身。獨存者。法報合故。重牒如如。表無二故。名法身者。攝智歸如約本立稱。然涅槃即攝用歸體。攝論即直顯真身。雖言說不同。而義意不異。疏雖真下。經云。佛真法身猶若虛空。應物現形如水中月寂而常用。斯之謂也。
一應身論二。一約識舉人。疏凡夫等者。二乘迷於本識故。凡夫即十信已還一切凡夫也。信位雅信真如已知唯識。然其事識粗顯猛利。任運分別心外法也。今見等者境通染凈。雖見是佛猶屬凈境。亦謂心外。亦可等者。前以事識為所依。今以事識為所覺。言所覺者。但能知有。非謂覺斷。然所依即是所覺竟無異爾。依此粗識等者。其猶明鏡對質現像不同。豈有質陋而像美耶。斯則妍媸在質。而鏡無好惡。應身之目由此而立。
二釋見粗所以。疏迷唯心者。佛從心內現。反見心外來。不知唯識故云迷心。論取色下迷境也。由迷唯識現。取遂見心外實有境界。不知即空。故取分齊也。不能盡知者。不知色如其心無分齊故。但見分齊。故不盡
【現代漢語翻譯】 現代漢語譯本 沸（bèi）。全真體以執行：指完全真實的本體通過執行而顯現。 體則鏡靜川澄：本體就像平靜的鏡子和清澈的河流。 舉隨緣而會寂：隨順因緣而體會寂滅的境界。 涅槃下引證：下面引用《涅槃經》來證明。 此身者，化身也：這個身體是佛的化身。 等者，彼文具云：『等者』，那段經文完整地說。 吾今此身即是常身法身金剛不壞之身：『我現在這個身體就是常身、法身、金剛不壞之身。』 以三身皆有常義故復言法身以揀濫也：因為三身都具有常的含義，所以又說『法身』是爲了避免混淆。 恐人不曉法身之相，故乃舉喻：恐怕人們不瞭解法身的相狀，所以才舉例子。 猶若金剛不可壞也：就像金剛一樣堅不可摧。 如如即法身，智即報身：『如如』就是法身，智慧就是報身。 獨存者，法報合故：『獨存』，是因為法身和報身合一的緣故。 重牒如如，表無二故：再次強調『如如』，表示沒有二元對立。 名法身者，攝智歸如約本立稱：稱為『法身』，是將智慧收攝歸於『如』，從根本上建立名稱。 然涅槃即攝用歸體，攝論即直顯真身：然而《涅槃經》是將作用收攝歸於本體，《攝大乘論》是直接顯現真身。 雖言說不同，而義意不異：雖然說法不同，但意義是一樣的。 疏雖真下，經云：疏文中雖然說『真』，但《經》中說。 佛真法身猶若虛空，應物現形如水中月寂而常用，斯之謂也：『佛的真法身就像虛空一樣，應隨外物而顯現形體，就像水中的月亮一樣，寂靜但又具有作用』，說的就是這個道理。
一應身論二：關於應身有兩種論述。 一約識舉人：第一種是根據意識來舉例說明。 疏凡夫等者：疏文中說『凡夫等』。 二乘迷於本識故：二乘（聲聞乘和緣覺乘）迷失於根本識的緣故。 凡夫即十信已還一切凡夫也：『凡夫』指的是十信位之前的一切凡夫。 信位雅信真如已知唯識：處於信位的人已經相信真如，也已經知道唯識的道理。 然其事識粗顯猛利，任運分別心外法也：然而他們的事識粗糙、明顯、強烈，任憑它分別心外的法。 今見等者境通染凈：現在所見到的境界包括染污和清凈。 雖見是佛猶屬凈境，亦謂心外：即使見到的是佛，仍然屬於清凈的境界，也認為是心外的。 亦可等者：也可以說『等者』。 前以事識為所依，今以事識為所覺：前面是以事識作為所依賴的，現在是以事識作為所覺知的。 言所覺者，但能知有，非謂覺斷：所覺知到的，只是知道有，而不是覺悟斷除。 然所依即是所覺竟無異爾：然而所依賴的就是所覺知的，最終沒有差別。 依此粗識等者：依靠這種粗糙的意識等等。 其猶明鏡對質現像不同，豈有質陋而像美耶：就像明鏡對著物體顯現不同的影像，難道會有物體醜陋而影像美好的情況嗎？ 斯則妍媸在質，而鏡無好惡：這樣看來，美麗和醜陋在於物體本身，而鏡子沒有好惡。 應身之目由此而立：應身的說法由此而建立。
二釋見粗所以：第二種是解釋所見粗糙的原因。 疏迷唯心者：疏文中說『迷失唯心』的人。 佛從心內現，反見心外來：佛從內心顯現，反而看到是從心外來的。 不知唯識故云迷心：因為不知道唯識的道理，所以說是迷失了心。 論取色下迷境也：論中說『取色』，是迷失了境界。 由迷唯識現，取遂見心外實有境界：由於迷失了唯識的道理，所以執取，於是就看到心外真實存在的境界。 不知即空，故取分齊也：不知道這些境界就是空性的，所以執取它的界限。 不能盡知者：不能完全瞭解的人。 不知色如其心無分齊故：因為不知道色法就像心一樣沒有界限的緣故。 但見分齊，故不盡：只能看到界限，所以不能完全瞭解。
【English Translation】 English version Boiling. The complete true substance operates through movement: This refers to the completely true substance manifesting through its operation. The substance is like a still mirror and a clear river: The substance is like a calm mirror and a clear flowing river. To meet stillness by following conditions: To experience the state of stillness by aligning with the arising conditions. Quoting Nirvana below for proof: Citing the Nirvana Sutra below for verification. 'This body' refers to the transformation body: This body is the transformation body of the Buddha. 'Etc.' means the text fully states: 'Etc.' means that the passage fully states. 'My present body is the eternal body, the Dharma body, the indestructible diamond body': 'My present body is the eternal body, the Dharma body, the indestructible diamond body.' Because the three bodies all have the meaning of permanence, the Dharma body is mentioned again to avoid confusion: Because the three bodies all possess the meaning of permanence, the term 'Dharma body' is repeated to prevent ambiguity. Fearing that people do not understand the appearance of the Dharma body, an analogy is given: Fearing that people do not understand the characteristics of the Dharma body, an analogy is provided. It is like a diamond that cannot be destroyed: It is like a diamond that cannot be broken. Suchness is the Dharma body, wisdom is the reward body: 'Suchness' is the Dharma body, and wisdom is the reward body. 'Existing alone' is because the Dharma body and the reward body are combined: 'Existing alone' is because the Dharma body and the reward body are united. Repeating 'suchness' emphasizes that there is no duality: Repeating 'suchness' emphasizes that there is no duality. Calling it the Dharma body means gathering wisdom and returning to suchness, establishing the name based on the origin: Calling it the 'Dharma body' means gathering wisdom and returning to 'suchness', establishing the name based on the fundamental nature. However, Nirvana is gathering function and returning to substance, the Treatise on the Great Vehicle directly reveals the true body: However, the Nirvana Sutra is gathering function and returning to substance, while the Treatise on the Great Vehicle directly reveals the true body. Although the wording is different, the meaning is the same: Although the wording is different, the meaning is the same. Although the commentary says 'true' below, the Sutra says: Although the commentary says 'true' below, the Sutra says. 'The Buddha's true Dharma body is like empty space, manifesting forms in response to things like the moon in water, still yet always functioning, this is what it means': 'The Buddha's true Dharma body is like empty space, manifesting forms in response to things like the moon in water, still yet always functioning, this is what it means.'
- On the Transformation Body, two points: There are two points regarding the Transformation Body.
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Explaining people based on consciousness: The first is to illustrate based on consciousness. The commentary says 'ordinary people, etc.': The commentary says 'ordinary people, etc.' The two vehicles are deluded about the fundamental consciousness: The two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are deluded about the fundamental consciousness. 'Ordinary people' refers to all ordinary people before the ten stages of faith: 'Ordinary people' refers to all ordinary people before the ten stages of faith. Those in the stage of faith genuinely believe in Suchness and already know the principle of Consciousness-Only: Those in the stage of faith genuinely believe in Suchness and already know the principle of Consciousness-Only. However, their active consciousness is coarse, obvious, and strong, allowing them to discriminate external phenomena: However, their active consciousness is coarse, obvious, and strong, allowing them to discriminate external phenomena. Seeing now, etc., the realm encompasses defilement and purity: The realms now seen encompass both defilement and purity. Although seeing the Buddha, it still belongs to the pure realm and is considered external: Even if seeing the Buddha, it still belongs to the pure realm and is considered external. 'Etc.' can also mean: 'Etc.' can also mean. Previously, active consciousness was the basis, now active consciousness is what is perceived: Previously, active consciousness was the basis, now active consciousness is what is perceived. What is perceived is only knowing that it exists, not realizing and cutting it off: What is perceived is only knowing that it exists, not realizing and cutting it off. However, what is relied upon is what is perceived, ultimately without difference: However, what is relied upon is what is perceived, ultimately without difference. Relying on this coarse consciousness, etc.: Relying on this coarse consciousness, etc. It is like a clear mirror reflecting different images, how can there be an ugly object with a beautiful image?: It is like a clear mirror reflecting different images, how can there be an ugly object with a beautiful image? Thus, beauty and ugliness lie in the object, while the mirror has no preference: Thus, beauty and ugliness lie in the object, while the mirror has no preference. The term 'Transformation Body' is established from this: The term 'Transformation Body' is established from this.
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Explaining the reason for seeing coarseness: The second is to explain the reason for seeing coarseness. The commentary says 'deluded about Mind-Only': The commentary says 'deluded about Mind-Only'. The Buddha appears from within the mind, but they see it as coming from outside the mind: The Buddha appears from within the mind, but they see it as coming from outside the mind. Not knowing Consciousness-Only is called being deluded about the mind: Not knowing Consciousness-Only is called being deluded about the mind. The Treatise says 'grasping form' is being deluded about the realm: The Treatise says 'grasping form' is being deluded about the realm. Due to being deluded about Consciousness-Only, they grasp and see real external realms: Due to being deluded about Consciousness-Only, they grasp and see real external realms. Not knowing it is emptiness, they grasp its boundaries: Not knowing it is emptiness, they grasp its boundaries. Those who cannot fully know: Those who cannot fully know. Because they do not know that form is like the mind, without boundaries: Because they do not know that form is like the mind, without boundaries. They only see boundaries, so they do not fully know: They only see boundaries, so they do not fully know.
也。
疏不達下文三。一略消其文。不達者。色自心生。本無其體元是自心。心無分齊故。令色等亦無分齊。今凡夫二乘不達此義見從外來。故作分齊而取也。
疏問佛身下。二廣陳問答。通有十四。今初佛身凡識不分難也。眾生識者。以論云不知轉識現。故意明佛身是轉識所現。而凡小不知。今問意云。轉識有漏屬於眾生。應身無漏自屬於佛。何故凈身唯茲染識。豈非凡聖染凈不分耶。
疏答眾生下二。源同派異迷悟答。眾生至無二者。標本也。眾生是妄以對於妄故。言真心。諸佛是相以對於相故。云其體平等者。顯無增減。無二者。一體不分。謂眾生真心即是諸佛之體。無有增減不分二別。但眾生下釋未顯用也。以無明有力。遂令真如體隱。但現染法起於九相。真既無力故。不能現應身凈用。如水為風所擊。但起波而不能現像也。以彼下出用顯所以也。內熏妄心者。如前文云。以有真如法故。即熏習無明。令其妄心厭生死苦樂求涅槃等。今文通說故。云熏妄心。厭求劣者。凡夫二乘雖有厭求。而未能起勇猛精進唯心大行。故所現用但是應身粗而且顯。厭求增者。三賢已上乃至十地所見報身。漸漸微細。以隨厭求增勝現故。厭求息者。無明盡故。所證窮故。始覺等者。無妄可斷故。始覺同本覺。
【現代漢語翻譯】 現代漢語譯本 也。
疏不達下文三：一、略釋其文。「不達」是指，色（rupa，物質現象）由心生，本來沒有實體，原本就是自心。心沒有界限，所以色等（rupa等）也沒有界限。現在凡夫和二乘（聲聞、緣覺）不明白這個道理，認為色等是從外而來，所以人為地劃分界限並執取。
疏問佛身下：二、廣泛陳述問答，總共有十四個方面。現在先說佛身，凡夫的認識無法區分，這很困難。眾生的認識，根據《唯識論》的說法，是因為不知道轉識（transformed consciousness）的顯現。所以特意說明佛身是轉識所顯現，而凡夫和小乘不瞭解。現在提問的意思是：轉識是有漏的，屬於眾生；應身（Nirmanakaya，化身）是無漏的，自然屬於佛。為什麼清凈的佛身唯獨由這染污的識所顯現？難道不是凡夫和聖人、染污和清凈沒有區分嗎？
疏答眾生下：二、本源相同，流派不同，迷與悟的回答。「眾生至無二者」，這是標明根本。眾生是虛妄的，因為相對於虛妄而言，所以說是真心。諸佛是實相，因為相對於實相而言，所以說「其體平等」，是顯示沒有增減。「無二」是指一體不分，意思是眾生的真心就是諸佛的本體，沒有增減，沒有二種差別。但「眾生下」是解釋沒有顯現作用的原因。因為無明（ignorance）的力量強大，所以使真如（tathata，如是）本體隱沒，只顯現染污法，生起九種相。真如既然沒有力量，所以不能顯現應身的清凈作用，就像水被風吹動，只能泛起波浪而不能顯現影像一樣。「以彼下」是說明作用，顯現原因。內熏妄心，如前文所說，「以有真如法故」，就是熏習無明，使妄心厭惡生死之苦，欣樂追求涅槃等。現在本文通盤來說，所以說「熏妄心」。「厭求劣者」，凡夫和二乘雖然有厭離和追求，但未能生起勇猛精進的唯心大行，所以所顯現的作用只是應身，粗糙而且顯現。「厭求增者」，三賢位以上乃至十地菩薩所見的報身（Sambhogakaya，報身），漸漸微細，因為隨著厭離和追求的增勝而顯現。「厭求息者」，無明斷盡的緣故，所證的達到究竟的緣故。「始覺等者」，沒有虛妄可以斷除的緣故，始覺（initial enlightenment）等同於本覺（original enlightenment）。
【English Translation】 English version Also.
Commentary on 'Not Understanding' (疏不達) section three: 1. Briefly explaining the text. 'Not understanding' refers to the fact that rupa (色, material phenomena) arises from the mind, originally having no substance; it is fundamentally the mind itself. The mind has no boundaries, therefore rupa and so on also have no boundaries. Now, ordinary people and the Two Vehicles (聲聞, Sravakas and 緣覺, Pratyekabuddhas) do not understand this principle, believing that rupa and so on come from the outside, thus artificially creating boundaries and clinging to them.
Commentary on 'Questioning the Buddha's Body' (疏問佛身下): 2. Broadly presenting questions and answers, totaling fourteen aspects. Now, first discussing the Buddha's body, which is difficult for ordinary understanding to differentiate. Ordinary beings' understanding, according to the Treatise on Consciousness-Only (唯識論), is due to not knowing the manifestation of transformed consciousness (轉識). Therefore, it is specifically explained that the Buddha's body is manifested by transformed consciousness, which ordinary people and the Lesser Vehicle do not understand. The intention of the question now is: transformed consciousness is afflicted and belongs to sentient beings; the Nirmanakaya (應身, emanation body) is unconditioned and naturally belongs to the Buddha. Why is the pure Buddha body solely manifested by this defiled consciousness? Isn't this a failure to distinguish between ordinary and holy, defiled and pure?
Commentary on 'Answering Sentient Beings' (疏答眾生下): 2. The origin is the same, but the paths differ; answering delusion and enlightenment. 'Sentient beings to non-duality' (眾生至無二者) marks the fundamental. Sentient beings are illusory; because they are relative to illusion, it is called true mind (真心). Buddhas are reality; because they are relative to reality, it is said 'their essence is equal,' showing there is no increase or decrease. 'Non-duality' (無二) refers to one essence without division, meaning the true mind of sentient beings is the very essence of the Buddhas, without increase or decrease, without two separate distinctions. However, 'Sentient beings below' (眾生下) explains the reason for not manifesting function. Because the power of ignorance (無明) is strong, it causes the essence of tathata (真如, suchness) to be hidden, only manifesting defiled dharmas, giving rise to the nine aspects. Since tathata has no power, it cannot manifest the pure function of the Nirmanakaya, just as water struck by wind can only create waves and cannot manifest images. 'By that below' (以彼下) explains the function, revealing the reason. Inner perfuming of the deluded mind, as mentioned earlier, 'because there is the dharma of tathata' (以有真如法故), it perfumes ignorance, causing the deluded mind to be disgusted with the suffering of birth and death and to seek Nirvana, etc. Now, this text speaks comprehensively, so it says 'perfuming the deluded mind' (熏妄心). 'Those who dislike and seek inferior things' (厭求劣者): ordinary people and the Two Vehicles, although they have aversion and seeking, have not been able to generate courageous and diligent great practices of mind-only, so the manifested function is only the Nirmanakaya, which is coarse and obvious. 'Those whose aversion and seeking increase' (厭求增者): the Sambhogakaya (報身, reward body) seen by bodhisattvas from the Three Worthies and above to the Ten Grounds gradually becomes subtle, because it manifests according to the increase of aversion and seeking. 'Those whose aversion and seeking cease' (厭求息者): because ignorance is exhausted, because what is realized reaches the ultimate. 'Initial enlightenment is equal' (始覺等者): because there is no delusion to be cut off, initial enlightenment (始覺) is equal to original enlightenment (本覺).
無生可度故。化身歸法身。平等者。始本平等真應平等。故再言之。無二無別亦復如是。未至下結答。既佛身粗細皆由欣厭勝劣。此不亦唯識之義耶。是故論云轉識現也。
疏問若據下三。真起識現相違難。意云。上說隨流迷真故不起用。反流悟理。是故起用。當知此用是從真起。何得論言轉識所現。
疏答轉識下四。隨流反流相資答。依此等者。論云。以依能見故。境界妄現。此識等者。轉識是真心隨流所成。性相不離故云和合。和合即梨耶識也。離真不立者。妄必依真如波依水。故論云。一切心識之相。皆是無明。無明之相不離覺性。又依覺故迷。若離覺性則無不覺離妄不顯者。以用不自起必假于緣。此有二義。一約自體說。謂眾生本有真如是用之體。若無妄心為所熏緣。而此真用莫之能起。起之何為以有妄心為所熏。故即顯真心有其功力。令其厭求。漸于自識而現用相也。二約佛體說。謂佛應化之用。若非眾生為緣。亦無由起。起亦無用。彼此推之誠由妄也。若離於妄實無用相。故真如門唯顯自體。及至果海亦泯同一覺。故下文云。無有彼此色相迭相見也。次前疏云。用還歸體平等無二。故執等者。如凈眼人不見空華。全失明者。亦不見華。患熱翳者。乃見空華。故華嚴云。如翳眼所觀非內亦非外
【現代漢語翻譯】 現代漢語譯本：沒有需要被度化的眾生，所以化身迴歸於法身。『平等』指的是初始的平等和根本的平等，真如和應化身是平等的。所以再次強調，沒有二元對立，沒有差別，也是同樣的道理。下面總結回答。既然佛身的粗細都是由眾生的欣求和厭離的程度決定的，這不就是唯識宗的義理嗎？所以《攝大乘論》說，這是轉識所顯現的。
問：如果根據下面三種情況，真如起用和識的顯現是相互矛盾的。意思是說，上面說的是隨著業流而迷失真性，所以不起作用；反過來，背離業流而覺悟真理，所以起作用。應當知道這個作用是從真如而起的。怎麼能說是由轉識所顯現的呢？
答：下面四句是根據隨流和反流相互資助的觀點來回答的。『依此等者』，《攝大乘論》說：『因為依賴能見，所以境界虛妄顯現。』『此識等者』，轉識是真心隨著業流所形成的，體性和現象不分離，所以說是和合。和合就是阿賴耶識。『離真不立者』，虛妄一定依賴於真如，就像波浪依賴於水。所以《攝大乘論》說：『一切心識的現象，都是無明。無明的現象不離開覺性。』又因為依賴於覺性而產生迷惑，如果離開覺性，就沒有不覺；離開虛妄，真如就不能顯現。『以用不自起必假于緣』，這裡有兩種含義。一是就自體來說，眾生本來具有真如作為作用的本體，如果沒有妄心作為熏習的因緣，那麼真如的作用就不能生起。生起的原因是什麼呢？因為有妄心作為熏習，所以就顯現出真心具有功用，使眾生厭離妄心而求真，逐漸在自己的識中顯現出作用的現象。二是就佛體來說，佛的應化之用，如果不是以眾生為因緣，也沒有辦法生起，生起也沒有用。彼此推究，確實是因為虛妄。如果離開了虛妄，就沒有作用的現象。所以真如門只顯現自體，到了果海也泯滅差別，同一于覺性。所以下文說：『沒有彼此的色相互相看見。』前面疏文中說：『作用迴歸于本體，平等沒有二元對立。』所以執著于虛妄就像凈眼的人看不見空華，完全失明的人也看不見空華，患有眼翳的人才能看見空華。《華嚴經》說：『如患眼翳的人所見，非內亦非外。』
【English Translation】 English version: There are no sentient beings to be delivered, therefore the manifested body returns to the Dharma body (Dharmakaya). 'Equality' refers to the initial equality and the fundamental equality; true suchness (Tathata) and the manifested body are equal. Therefore, it is emphasized again that there is no duality, no difference, and the same principle applies. The following summarizes the answer. Since the coarseness or fineness of the Buddha's body is determined by the degree of sentient beings' seeking and aversion, isn't this the doctrine of the Consciousness-Only school (Yogacara)? Therefore, the Treatise on the Establishment of Consciousness-Only says that this is what is manifested by the transformed consciousness (Vijnana).
Question: If based on the following three situations, the arising of true suchness and the manifestation of consciousness are contradictory. The meaning is that the above says that one is lost in the flow of karma and delusion, so it does not function; conversely, turning away from the flow of karma and awakening to the truth, so it functions. It should be known that this function arises from true suchness. How can it be said that it is manifested by the transformed consciousness?
Answer: The following four sentences answer from the perspective of mutual assistance between flowing with karma and turning away from it. 'Relying on this, etc.,' the Treatise on the Establishment of Consciousness-Only says: 'Because one relies on the ability to see, the realm appears falsely.' 'This consciousness, etc.,' the transformed consciousness is formed by the true mind following the flow of karma; the essence and phenomena are inseparable, so it is said to be a union. The union is the Alaya consciousness. 'Without truth, nothing can be established,' delusion must rely on true suchness, just as waves rely on water. Therefore, the Treatise on the Establishment of Consciousness-Only says: 'All phenomena of mind and consciousness are ignorance. The phenomena of ignorance do not depart from the nature of awareness.' Moreover, because one relies on awareness, delusion arises; if one departs from awareness, there is no non-awareness; without delusion, true suchness cannot be manifested. 'The function does not arise by itself, it must rely on conditions,' there are two meanings here. First, in terms of the self, sentient beings inherently possess true suchness as the substance of function; if there is no deluded mind as a conditioning cause, then the function of true suchness cannot arise. What is the reason for arising? Because there is a deluded mind as a conditioning cause, it reveals that the true mind has the function of causing sentient beings to be disgusted with the deluded mind and seek the truth, gradually manifesting the phenomenon of function in their own consciousness. Second, in terms of the Buddha's body, if the Buddha's manifested function is not based on sentient beings as conditions, there is no way for it to arise, and even if it arises, it is useless. Examining each other, it is indeed because of delusion. If one departs from delusion, there is no phenomenon of function. Therefore, the gate of true suchness only manifests the self, and in the ocean of fruition, differences are also extinguished, unified in awareness. Therefore, the following text says: 'There are no mutual perceptions of each other's forms.' The previous commentary said: 'Function returns to the substance, equality has no duality.' Therefore, clinging to delusion is like a person with clear eyes not seeing sky flowers, a completely blind person also not seeing flowers, and a person suffering from eye disease seeing sky flowers. The Avatamsaka Sutra says: 'What is seen by a person with diseased eyes is neither inside nor outside.'
。世間見諸佛。應知亦如是。
疏問若據下。五心佛外佛差別難。意云。若如前說。真如之體假于妄緣。而起用者。斯則眾生自己真心粗細之用。何得說為他佛報化身耶。
疏答眾生下。六心體佛體無差答。佛體等者。意云。眾生真心既即諸佛真體。當知眾生所起應化。即是諸佛應化。此即先指體同也。華嚴下引證。義一者。體也。真如之體無差別故。既從下結答用同。據前答問合云。何得不是眾生真心之應化耶。疏文但結法身。法身即是眾生真心。故存略也。
疏問義若下。七師資義一文異難。意云。若言佛法身起用。即眾生真心之用者。斯則自佛起用還自教化。何故復言佛悲願力熏令起用耶。
疏答即此下。八文異還同一義答意云。佛之悲願即是眾生真心之悲願。無二無別。若就佛說名佛悲願。若就眾生說。即是真心之悲願也。謂無下釋成。謂真心即是悲願性故。性是佛體。佛體所起之用。宜名佛悲願也。猶如一物本屬大家。男女各用皆稱己有。性起者。性無彼此。用何成二耶。
疏問眾生下九心佛不起化用難。以前云眾生真心即同佛體。諸佛應化即是眾生之用。故意云。眾生真心無不皆有。何故諸佛能起化用。眾生不能起耶。
疏答未有下。十未起厭求乖用答。如前第二
【現代漢語翻譯】 世間所見的諸佛，應當知道也是如此（真如之體的顯現）。
疏文提問：如果按照前面的說法，真如的本體是憑藉虛妄的因緣而生起作用的，那麼這只是眾生自己真心粗淺或精妙的作用，怎麼能說是他佛的報身或化身呢？這是第五個問題，關於心佛與佛外的佛的差別。
疏文回答：眾生的真心與諸佛的真體沒有差別。佛體相同的意思是說，眾生的真心既然等同於諸佛的真體，那麼應當知道眾生所生起的應化，就是諸佛的應化。這首先指出了本體是相同的。《華嚴經》引用的經文可以作為證明。『義一』指的是本體。真如的本體沒有差別。既然從下文總結回答作用相同，根據前面的問答，應該說：怎麼能說不是眾生真心的應化呢？疏文中只是總結了法身，法身就是眾生的真心，所以這裡有所省略。
疏文提問：如果說佛的法身生起作用，就是眾生真心所起的作用，那麼就是自佛生起作用還自己教化，為什麼又說佛的悲願力熏習才令（真心）生起作用呢？這是第七個問題，關於師資的意義相同但說法不同的疑問。
疏文回答：佛的悲願就是眾生真心的悲願，沒有兩樣，沒有差別。如果就佛來說，就叫做佛的悲願；如果就眾生來說，就是真心的悲願。下面解釋說明：因為真心就是悲願的本性。本性是佛的本體，佛的本體所生起的作用，應該叫做佛的悲願。就像一件東西本來屬於大家，男女各自使用都說是自己的。本性所生起的作用，本性沒有彼此之分，作用怎麼會成為兩種呢？
疏文提問：眾生為什麼不能生起化用？前面說眾生的真心等同於佛的本體，諸佛的應化就是眾生的作用。所以提問：眾生的真心無不具備，為什麼諸佛能夠生起化用，而眾生卻不能呢？這是第九個問題，關於心佛不能生起化用的疑問。
疏文回答：因為眾生沒有生起厭離和希求之心，所以不能生起化用。如前面第二
【English Translation】 The Buddhas seen in the world, you should know are also like that (manifestations of the true suchness).
The commentary asks: If according to the previous statement, the essence of true suchness arises and functions through false conditions, then this is merely the coarse or subtle function of sentient beings' own true mind. How can it be said to be the reward body or manifested body of other Buddhas? This is the fifth question, concerning the difference between the mind-Buddha and the Buddha outside the mind.
The commentary answers: The true mind of sentient beings is no different from the true essence of all Buddhas. The meaning of 'Buddha-essence is the same' is that since the true mind of sentient beings is equivalent to the true essence of all Buddhas, then it should be known that the manifestations arising from sentient beings are the manifestations of all Buddhas. This first points out that the essence is the same. The scripture quoted from the Avatamsaka Sutra can be used as proof. 'Meaning is one' refers to the essence. The essence of true suchness has no difference. Since the following text concludes that the function is the same, according to the previous questions and answers, it should be said: How can it be said that it is not the manifestation of the true mind of sentient beings? The commentary only concludes with the dharmakaya (法身), the dharmakaya (法身) is the true mind of sentient beings, so there is an omission here.
The commentary asks: If it is said that the dharmakaya (法身) of the Buddha arises and functions, which is the function arising from the true mind of sentient beings, then it is the Buddha himself arising and functioning and teaching himself. Why is it also said that the power of the Buddha's compassion and vows熏習 causes (the true mind) to arise and function? This is the seventh question, concerning the doubt that the meaning of teacher and disciple is the same but the wording is different.
The commentary answers: The Buddha's compassion and vows are the compassion and vows of the true mind of sentient beings, without two different things, without difference. If speaking from the perspective of the Buddha, it is called the Buddha's compassion and vows; if speaking from the perspective of sentient beings, it is the compassion and vows of the true mind. The following explains: Because the true mind is the nature of compassion and vows. Nature is the essence of the Buddha, and the function arising from the essence of the Buddha should be called the Buddha's compassion and vows. It is like an object that originally belongs to everyone, and each man and woman uses it and calls it their own. The function arising from nature, nature has no distinction between self and other, how can the function become two?
The commentary asks: Why can't sentient beings generate transformative functions? Earlier it was said that the true mind of sentient beings is equivalent to the essence of the Buddha, and the manifestations of all Buddhas are the functions of sentient beings. Therefore, the question is: The true mind of sentient beings is fully equipped, why can all Buddhas generate transformative functions, but sentient beings cannot? This is the ninth question, concerning the doubt that the mind-Buddha cannot generate transformative functions.
The commentary answers: Because sentient beings have not generated a mind of aversion and seeking, they cannot generate transformative functions. As in the previous second
答中所說詳之。
疏問既下。十一不能熏令發心難。如前所說。眾生所以能起厭求。皆由本覺內熏之力。既若元有本覺。何不同他諸佛早熏起厭求耶。
疏答無明下。十二引前因緣互闕答。廣如前自體相熏習中問答所辨。
疏問若真心下。十三真佛何假修因難。意云。若從行生。則本未是佛。何得前云眾生真心同諸佛體。而論應化之身乎。
疏答此約下。十四因果無性同源答。意云。所言從行生者。但以本覺隨流成染。始覺反流成凈。故有行致之說。如其克就真心。則與佛體竟無有異。此則因果迷悟悉無差別。今疏一向約始覺同本覺。顯無差別者。以果例因也。
疏上來下。三權實對辨。實教如上所辨。若權教所說。眾生諸佛互為增上緣。故文于自識而現影像。今此疏文且就眾生一邊而論。故假佛悲智為增上緣。自識有見佛種子為因緣。托佛所現化身為本質。然于自識變起影像而見於佛。唯此影像是自識現。故云唯識。若彼本質自攝歸佛識。非屬眾生。若如此說。還是于自識外。別自有佛本質。何成一切唯心。非同今文所說應化唯是自心所現。縱說由佛悲願。此亦自心悲願無二無別。故今引彼對辨。要知權實有異也。余如下指廣說處。
一約識舉人。論究竟地。即第十地。非謂
【現代漢語翻譯】 現代漢語譯本： 問：請詳細解釋前面所說的內容。 答：疏文提問既然已經提出，那麼為什麼十一種熏習都不能使眾生髮起修行的心呢？就像前面所說，眾生之所以能夠生起厭離和追求之心，都是由於本覺內在熏習的力量。既然原本就具有本覺，為什麼不能像其他諸佛一樣，早早地通過熏習而生起厭離和追求之心呢？ 答：疏文回答『無明』等問題，這是引用之前的因緣互闕來回答。詳細內容如前文在自體相熏習中的問答所辨析。 問：疏文提問，如果真心本來就存在，那麼佛為什麼還需要通過修行來獲得呢？意思是說，如果是通過修行而產生的，那麼原本就不是佛。既然如此，為什麼前面說眾生的真心與諸佛的本體相同，並且討論應化之身呢？ 答：疏文回答『此約』等問題，這是用因果無性同源來回答。意思是說，所說的通過修行而產生，只是因為本覺隨著流轉而成為染污，始覺反過來隨著流轉而成為清凈，所以才有了修行的說法。如果能夠真正達到真心，那麼就與佛的本體沒有任何差別。這樣看來，因果、迷惑和覺悟都沒有差別。現在疏文一直用始覺等同於本覺，來顯示沒有差別，這是用結果來比喻原因。 答：疏文總結以上內容，這是第三個方面，權教和實教的對比辨析。實教如上面所辨析的那樣。如果是權教所說，眾生和諸佛互為增上緣。因此，經文中說在自識中顯現影像。現在這段疏文只是就眾生這一方面來論述，所以假借佛的悲智作為增上緣，自識中有見佛的種子作為因緣，依託佛所顯現的化身作為本質，然後在自識中變現出影像而見到佛。只有這個影像是自識所顯現的，所以說是『唯識』。如果那個本質被佛識所攝取，就不屬於眾生。如果這樣說，還是在自識之外，另外存在佛的本質，這怎麼能成為一切唯心呢？這與現在疏文所說的應化身只是自心所現不同。即使說是由於佛的悲願，這個悲願也與自心的悲願沒有差別。所以現在引用它來進行對比辨析，要知道權教和實教是有區別的。其餘內容如下文所指出的地方有詳細說明。 關於識，舉例說明究竟地，也就是第十地（Dasabhumi）。這裡不是說...
【English Translation】 English version: Question: Please explain in detail what was said earlier. Answer: Since the commentary's question has been raised, why can't the eleven types of perfuming cause sentient beings to develop the mind of practice? As mentioned before, the reason sentient beings can generate aversion and seeking is all due to the power of the inherent enlightenment's (本覺, Benjue) internal perfuming. Since there is originally inherent enlightenment, why can't it, like other Buddhas, cause aversion and seeking to arise early through perfuming? Answer: The commentary answers questions such as 'ignorance' (無明, Wuming), etc., by quoting the previous mutual lack of conditions. Detailed content is as analyzed in the previous question and answer in the self-nature and characteristics perfuming. Question: The commentary asks, if the true mind (真心, Zhenxin) originally exists, then why does the Buddha need to obtain it through practice? The meaning is that if it is produced through practice, then it was not originally a Buddha. Since this is the case, why did it say earlier that the true mind of sentient beings is the same as the body of all Buddhas, and discuss the responsive and manifested body (應化之身, Yinghua zhi shen)? Answer: The commentary answers questions such as 'this is about', using the principle that cause and effect are without inherent nature and have the same origin. The meaning is that what is said to be produced through practice is only because the inherent enlightenment becomes defiled as it flows, and the initial enlightenment (始覺, Shijue) becomes pure as it flows back. Therefore, there is the saying of practice. If one can truly reach the true mind, then there is no difference from the body of the Buddha. In this way, there is no difference between cause and effect, delusion and enlightenment. Now the commentary always uses initial enlightenment as equal to inherent enlightenment to show that there is no difference. This is using the result to compare the cause. Answer: The commentary summarizes the above content. This is the third aspect, the comparison and analysis of provisional (權教, Quan jiao) and real teachings (實教, Shi jiao). The real teaching is as analyzed above. If it is said in the provisional teaching, sentient beings and Buddhas are mutually increasing conditions. Therefore, the sutra says that images appear in one's own consciousness. Now this commentary only discusses the sentient beings' side, so it borrows the Buddha's compassion and wisdom as an increasing condition, and the seed of seeing the Buddha in one's own consciousness as the cause, relying on the manifested body shown by the Buddha as the essence, and then transforming the image in one's own consciousness and seeing the Buddha. Only this image is manifested by one's own consciousness, so it is called 'Consciousness-only' (唯識, Weishi). If that essence is taken by the Buddha's consciousness, it does not belong to sentient beings. If it is said in this way, there is still the essence of the Buddha existing outside of one's own consciousness. How can this become everything is only mind? This is different from what the commentary now says that the responsive and manifested body is only manifested by one's own mind. Even if it is said to be due to the Buddha's compassion and vows, this compassion and vows are no different from one's own mind's compassion and vows. Therefore, it is now quoted for comparison and analysis. It must be known that there is a difference between provisional and real teachings. The rest is explained in detail in the places pointed out below. Regarding consciousness, an example is given to illustrate the ultimate ground, which is the Tenth Ground (Dasabhumi). This is not to say...
妙覺也。順業識者。謂業相展轉現諸境界。是則境從識生。十住已去諸菩薩等。深達此理依此修行。故見報身佛也。初發意言。即信成就發心也。亦可初信已去名初發心。此中但是依三昧心所見者。即前平等緣也。
依正二報者。其實此中文有三段。謂從初至無量好為正報。從所住至莊嚴為依報。從隨所下。是通明二報。顯無邊無盡之相也。初文疏身無分齊者。無量即無分齊。故經云。如來色無盡。依身有相者。色即是身依彼色身有大相也。依相有好。即依大相流出小相。斯則身有異相。相皆妙好也。然相下釋現相好意也。楷公亦云。表德名相愜情稱好。若無功德則不敬重。若不敬重則不憶念。以唸佛者。利益深故。故現相也。世人茍能易彼常情念世美色之心。而唸佛相者。則其道可庶幾矣。然吾未見好德如好色者也。悲夫。嚴身者。嚴飾佛身令其妙好。若不妙好則不愛樂。若不愛樂則不親近。不親近故則不聞法。乃至解脫佛意在茲故示其好。智度論云。醜人說妙法聽者心不欣。肇公云。為尊形者。亦相好爾。豈俗飾之在心乎。
二依報疏能依等者。依正相稱皆廣大故。以無邊功德之身。住無量莊嚴之土。是所宜也。莊嚴之相。具在諸經。不能備引。頗胝迦者。此雲水玉。或雲水珠。
三通明無盡
【現代漢語翻譯】 現代漢語譯本： 妙覺（Myojue）：指究竟圓滿的覺悟。順應業識（Gyo-shiki）的眾生，他們的業相（Go-so）會不斷展現各種境界。因此，境界是從識（Shiki）而生。十住（Jujyu）位以上的菩薩們，深刻理解這個道理並依此修行，所以能見到報身佛（Hoshin-butsu）。『初發意』指的是信成就（Shin-joju）的發心。也可以說，從初信位開始就名為初發心。這裡所說的，只是依據三昧（Sanmai）之心所見到的，也就是前面的平等緣（Byodo-en）。
關於依報（Eho）和正報（Shoho）：實際上，這段文字可以分為三部分。從開頭到『無量好』是正報，從『所住』到『莊嚴』是依報，從『隨所』開始，是共同說明兩種報，顯示其無邊無盡的相貌。第一段文字中，疏解『身無分齊』，無量就是沒有分齊。所以經中說，如來的色身是無盡的。『依身有相』，色就是身，依靠這個色身有大相（Dai-so）。『依相有好』，就是依靠大相流出小相（Sho-so）。這樣，身體有各種不同的相，每個相都美妙無比。然而，『相下』解釋的是顯現相好的意義。楷公也說，『表德名為相，愜情稱為好』。如果沒有功德，就不會敬重；如果不敬重，就不會憶念。因爲念佛的人，利益深遠，所以佛才顯現相好。世人如果能把貪戀世間美色的心，轉變爲念佛的相好，那麼成佛之道就差不多了。但我還沒見過愛好德行像愛好美色一樣的人啊，可悲啊。『嚴身』，是莊嚴佛身，使其美妙。如果不美妙，就不會喜愛；如果不喜愛，就不會親近；不親近，就不會聽聞佛法，乃至解脫。佛的用意就在這裡，所以示現其美好。智度論（Chido-ron）說，醜陋的人說妙法，聽的人心裡不歡喜。肇公說，爲了尊敬佛的形像，所以要有相好。難道是世俗的裝飾在心裡嗎？
第二段，關於依報的疏解，『能依等』，依報和正報相稱，都是廣大無邊的。用無邊功德之身，住在無量莊嚴的國土，這是相宜的。莊嚴的相貌，詳細記載在各種經典中，不能一一引用。『頗胝迦』，這裡翻譯為水玉，或者水珠。
第三段，共同說明無盡。
【English Translation】 English version: Myojue (妙覺): Refers to the ultimate and complete enlightenment. Beings who follow their Gyo-shiki (業識, karma consciousness), their Go-so (業相, karma appearances) will continuously manifest various realms. Therefore, realms arise from Shiki (識, consciousness). Bodhisattvas of the Jujyu (十住, Ten Abodes) stage and above deeply understand this principle and practice accordingly, thus they can see the Hoshin-butsu (報身佛, Reward Body Buddha). 'Initial aspiration' refers to the aspiration of Shin-joju (信成就, accomplishment of faith). It can also be said that from the initial stage of faith is called initial aspiration. What is mentioned here is only what is seen by the mind of Sanmai (三昧, Samadhi), which is the aforementioned Byodo-en (平等緣, equal condition).
Regarding Eho (依報, Environment Retribution) and Shoho (正報, Direct Retribution): In fact, this text can be divided into three parts. From the beginning to 'immeasurable goodness' is Shoho, from 'where they dwell' to 'adornment' is Eho, and from 'according to' onwards, it commonly explains the two retributions, showing their boundless and endless appearances. In the first paragraph, the commentary 'body without limit' means immeasurable is without limit. Therefore, the sutra says, the Tathagata's physical body is endless. 'Relying on the body there are marks', color is the body, relying on this physical body there are Dai-so (大相, major marks). 'Relying on the marks there is goodness', that is, relying on the major marks to flow out Sho-so (小相, minor marks). In this way, the body has various different marks, and each mark is wonderfully good. However, 'below the marks' explains the meaning of manifesting good marks. Kai-gong also said, 'Expressing virtue is called marks, satisfying the mind is called goodness'. If there is no merit, there will be no respect; if there is no respect, there will be no remembrance. Because those who recite the Buddha have profound benefits, the Buddha manifests good marks. If people can transform their minds from being attached to worldly beauty to reciting the Buddha's good marks, then the path to Buddhahood is almost within reach. But I have not seen anyone who loves virtue as much as they love beauty, alas. 'Adorning the body' is to adorn the Buddha's body, making it wonderful. If it is not wonderful, it will not be loved; if it is not loved, it will not be approached; if it is not approached, the Dharma will not be heard, and thus liberation will not be attained. The Buddha's intention is here, so he shows his goodness. Chido-ron (智度論, Mahaprajnaparamita Sastra) says, if an ugly person speaks wonderful Dharma, the listeners will not be happy. Zhao-gong said, in order to respect the Buddha's image, there must be good marks. Is it worldly adornment in the mind?
In the second paragraph, regarding the commentary on Eho, 'that which relies, etc.', the Eho and Shoho are commensurate, both are vast and boundless. It is appropriate to dwell in an immeasurably adorned land with a body of immeasurable merit. The appearances of adornment are recorded in detail in various sutras, and cannot be cited one by one. 'Phatika' is translated here as crystal or water pearl.
In the third paragraph, it commonly explains the endless.
二。一橫顯無邊。論隨所下此明正報即根根無邊。依報即塵塵周遍。無窮盡者。以不可涯畔故。疏由此下。釋見無分齊。所以以菩薩順唯識理。了色唯心無有分齊。由此解故。所見之相稱彼觀心。皆遍法界互融自在也。地上已去親證此理故。無所疑。然于其中隨彼智力。所見優劣淺深不同。如下論云地前少分見若得凈心。所見微妙。乃至菩薩地盡見之究竟。今就通說不分優劣。下文自知。
二豎顯無盡。論隨其下。若常有感佛之機。佛則為之常住。茍不見者。非其器故。功過在機。不在於佛。如月于器。不顯現者由器破故。如下即明非三災等水火風也。如次能壞初二三禪。且第四禪未出三界。尚不能壞名不動也況佛之果報出超三界依真而住。而可壞耶。故法華云。常在靈鷲山及余諸住處。眾生見劫盡大火所燒時。我此土安隱天人常充滿。若準華嚴所說。無有一法不是毗盧遮那佛身。無有一塵不是華藏世界海。今意同彼。故依正皆言無量等也。三結果由因等者。意令眾生修樂因證樂果也。此與前科相次。正同華嚴四分之初二也。準地持論。十信種因。十住已去。解方便。初地分得。八地已上圓滿相續佛地究竟。
論如是至成就。結果由因也。初一句結上依正二果。皆因下有三因。諸波羅蜜等是緣了二因。總
【現代漢語翻譯】 現代漢語譯本 二。一橫顯無邊。論述隨著所下達的指示，這表明正報，也就是根，是無邊無際的。依報，也就是塵埃，是周遍一切的。之所以說無窮無盡，是因為它沒有邊際。疏文中『由此下』開始，解釋了見無分齊的道理。所以菩薩順應唯識的道理，了知色即是心，沒有分界。因為這種理解，所見之相與觀心相稱，都遍佈法界，互相融合自在。地上菩薩已經親身證悟了這個道理，所以沒有疑惑。然而，在其中，隨著他們的智慧力量，所見的優劣深淺不同。如下面的論述所說：『地前少分見，若得凈心，所見微妙。』乃至菩薩到了盡頭，所見才是究竟。現在就普遍的說法，不區分優劣，下文自然會明白。 二豎顯無盡。論述隨著其指示。如果常有感應佛的機緣，佛就會為之常住。如果不見佛，那是因為不是能接受佛法的根器。功過在於接受佛法的人，不在於佛。就像月亮在器皿中，不顯現是因為器皿破損。如下文將要說明的，不是三災等水火風。它們依次能破壞初禪、二禪和三禪。而且第四禪還沒有超出三界，尚且不能被破壞，被稱為『不動』，更何況佛的果報超出了三界，依真理而住，怎麼可能被破壞呢？所以《法華經》說：『常在靈鷲山及余諸住處。眾生見劫盡大火所燒時。我此土安隱天人常充滿。』如果按照《華嚴經》所說，沒有一法不是毗盧遮那佛（Vairocana Buddha）身，沒有一塵不是華藏世界海（Lotus Treasury World Sea）。現在的意思與此相同，所以依報和正報都說無量等。三，結果由因等產生，意思是讓眾生修習快樂的因，證得快樂的果。這與前面的科判相連，正如同《華嚴經》四分之初二。按照《地持論》，十信種下因，十住開始，理解方便，初地分得，八地以上圓滿相續，佛地究竟。 論述『如是至成就』，說明結果由因產生。第一句總結了上面的依報和正報二果，都是因為下面有三因。諸波羅蜜（paramitas）等是緣因和了因，總括。
【English Translation】 English version Two. One horizontal line manifests boundlessness. The treatise, following what is stated, clarifies that the principal reward (正報, zheng bao), which is the root, is boundless. The dependent reward (依報, yi bao), which is the dust, is all-pervasive. It is said to be inexhaustible because it has no boundaries. The commentary, starting with 'From this below,' explains the principle of seeing without division. Therefore, Bodhisattvas, in accordance with the Yogacara (唯識, Wei Shi) principle, understand that form is mind, without boundaries. Because of this understanding, the appearances seen correspond to the mind contemplating, all pervading the Dharma Realm, mutually融通 (rong tong) and自在 (zi zai). Bodhisattvas on the ground have personally realized this principle, so there is no doubt. However, among them, according to their wisdom and strength, the superiority and inferiority of what is seen differ. As the following treatise says: 'Before the ground, a small part is seen; if a pure mind is obtained, what is seen is subtle.' Until the Bodhisattva reaches the end, what is seen is ultimate. Now, generally speaking, without distinguishing superiority or inferiority, the following text will naturally clarify. Two vertical lines manifest endlessness. The treatise, following its instructions, states that if there is always an opportunity to感 (gan) the Buddha, the Buddha will always abide for them. If one does not see the Buddha, it is because they are not a suitable vessel. Merit and demerit lie in the recipient, not in the Buddha. Like the moon in a vessel, if it does not appear, it is because the vessel is broken. As the following will explain, it is not the three calamities (三災, san zai) such as water, fire, and wind. They can successively destroy the first, second, and third Dhyana heavens (禪, chan). Moreover, the fourth Dhyana heaven has not yet transcended the Three Realms (三界, san jie), and cannot be destroyed, so it is called 'immovable.' How much more so is the Buddha's reward, which transcends the Three Realms and abides in truth, how could it be destroyed? Therefore, the Lotus Sutra says: 'Always abiding on Vulture Peak (靈鷲山, Lingjiu Mountain) and in other places. When beings see the end of the kalpa (劫, jie), consumed by great fire, my land is peaceful, and gods and humans are always full.' If according to what the Avatamsaka Sutra says, there is not a single dharma that is not the body of Vairocana Buddha (毗盧遮那佛, Piluzhenafo), and not a single dust mote that is not the Lotus Treasury World Sea (華藏世界海, Huazang Shijie Hai). The current meaning is the same as that, so both the dependent and principal rewards are said to be immeasurable, etc. Three, the result arises from the cause, etc., meaning to cause beings to cultivate the cause of happiness and realize the fruit of happiness. This is connected to the previous section, just like the first two of the four parts of the Avatamsaka Sutra. According to the Yogacarabhumi-sastra (地持論, Di Chi Lun), the ten faiths plant the cause, starting from the ten abodes, understanding the expedient, the first ground is partially obtained, the eighth ground and above are completely continuous, and the Buddha ground is ultimate. The treatise 'Thus to accomplishment' explains that the result arises from the cause. The first sentence summarizes the above two fruits of dependent and principal rewards, all because of the three causes below. The various paramitas (波羅蜜, paramitas), etc., are the condition cause and the understanding cause, in summary.
名資熏。不思議熏是正因習熏也。具足下釋名也。以報是酬因為義。上之依正皆無量者。為酬因時無漏不思議所熏修。故疏無障礙者。謂依正不相妨。大小互相入。根根塵塵皆遍法界。互現無盡。此有六句。謂依中現依依中現正等。故云無礙。不思議事者橫無邊際豎無窮盡。不壞諸相。一一週遍殊勝清凈。豈思議之所及乎。十度謂施戒忍進定慧方便願力智。深行者。皆順性故。如下所說。于真如法中。深解現前所修離相等。二因者生了也。即緣了二因俱名生因。正因即了因也。但開合異爾。樂相等者。報既酬因必須相稱。因修既妙。得果寧粗。故此樂相名為報也。
重牒分別者。廣明前之二身隨見差別。一應疏簡凡異小者。此且說凡夫一類所見。不論二乘。斯則十信已前異生凡夫也。黑象腳者。觀佛三昧海經云。觀佛相好者。如人執鏡照自面像。若生垢惡不善心者。見佛純黑。猶如炭人。釋子眾中有五百人。見佛色身猶如灰人。比丘眾中有一千人。見佛色身如赤土人。優婆塞眾中有十六人。見佛色身如黑象腳。優婆夷眾中有二十四人。見佛色身猶如聚墨。如彼經第三說。五百釋子昔毗婆尸佛像法之中。有長者子。名日月德。有五百子不信佛法。同遇身病。父即教令稱三寶名。敬父教故。三稱未畢而各命終。以稱
【現代漢語翻譯】 現代漢語譯本：'名資熏'，指名稱所資助的熏習。'不思議熏'是正因習熏。下面會詳細解釋這些名稱的含義。'以報是酬因為義'，意思是果報是爲了酬答因地所作的。上面所說的依報和正報都是無量的，這是因為在酬答因地時，是由無漏不思議的功德所熏修的。所以疏文中說'無障礙'，指的是依報和正報之間互不妨礙，大小互相容入，每一個根塵都遍佈法界，互相顯現無窮無盡。這裡有六句話，指的是依中現依，依中現正等等。所以說'無礙'。'不思議事'指的是橫向沒有邊際，縱向沒有窮盡，不破壞諸法實相，每一個都周遍而殊勝清凈，哪裡是思議所能達到的呢？'十度'指的是佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智。'深行者'，都是順應自性的緣故，如下面所說，在真如法中，深刻理解現前所修的離相等。'二因'指的是生因和了因，也就是緣因和了因都叫做生因，正因就是了因，只是開合不同而已。'樂相等者'，果報既然是酬答因地，就必須相稱。因地所修既然精妙，得到的果報怎麼會粗劣呢？所以這裡的樂相就叫做報。 重疊分別，是爲了廣泛闡明前面所說的二身隨所見而產生的差別。'一應疏簡凡異小者'，這裡只是說了凡夫一類所見，沒有說二乘。這裡指的是十信位之前的異生凡夫。'黑象腳者'，《觀佛三昧海經》中說，觀察佛的相好，就像人拿著鏡子照自己的臉，如果生起垢惡不善的心，看到的佛就是純黑色的，像炭人一樣。釋迦牟尼佛的弟子中有五百人，看到的佛色身像灰人一樣。比丘眾中有一千人，看到的佛色身像紅土人一樣。優婆塞眾中有十六人，看到的佛色身像黑象的腳一樣。優婆夷眾中有二十四人，看到的佛色身像一團墨一樣。就像那部經的第三卷所說，五百釋子在過去毗婆尸佛像法時期，有一位長者子，名叫日月德，有五百個兒子不相信佛法，一起得了病，父親就教他們稱念三寶的名號，因為尊敬父親的教導，三稱還沒有唸完就各自命終了，因為稱念三寶的緣故。
【English Translation】 English version: 'Name-assisted perfuming' refers to the perfuming supported by names. 'Inconceivable perfuming' is the perfuming of the right cause. The meaning of these names will be explained in detail below. 'Taking retribution as the meaning of rewarding the cause' means that the result is to repay what was done in the causal stage. The above-mentioned dependent and direct retributions are immeasurable because they are perfumed and cultivated by the un-leaked inconceivable merits when repaying the causal stage. Therefore, the commentary says 'unobstructed,' which means that the dependent and direct retributions do not hinder each other, the large and small interpenetrate, and each root and dust pervades the Dharma realm, manifesting endlessly. There are six sentences here, referring to the dependent manifesting in the dependent, the dependent manifesting in the direct, and so on. Therefore, it is said to be 'unobstructed.' 'Inconceivable matters' refers to the horizontal without boundaries and the vertical without end, without destroying the characteristics of all dharmas, each being pervasive, supremely pure, how can it be reached by thought? 'Ten perfections' refers to generosity, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge. 'Profound practice' is all in accordance with the nature, as mentioned below, in the true suchness Dharma, deeply understand the separation from appearances of what is currently cultivated. 'Two causes' refers to the generating cause and the clarifying cause, that is, the conditional cause and the clarifying cause are both called generating causes, and the right cause is the clarifying cause, but the opening and closing are different. 'Joyful appearances, etc.' Since the retribution is to repay the cause, it must be commensurate. Since the cultivation in the causal stage is exquisite, how can the resulting retribution be crude? Therefore, the joyful appearance here is called retribution. Repeatedly distinguishing is to widely clarify the differences in the aforementioned two bodies according to what is seen. 'One should simplify and differentiate the ordinary, different, and small' here only speaks of what ordinary people see, not the two vehicles. This refers to the ordinary beings before the tenth faith position. 'Black elephant foot' The Sutra of the Ocean of Samadhi of Contemplating the Buddha says, 'Observing the Buddha's characteristics is like a person holding a mirror to look at their own face. If one generates defiled, evil, and unwholesome thoughts, one will see the Buddha as pure black, like a charcoal person. Among Shakyamuni Buddha's disciples, there were five hundred people who saw the Buddha's physical body like a gray person. Among the Bhikshu assembly, there were one thousand people who saw the Buddha's physical body like a red clay person. Among the Upasaka assembly, there were sixteen people who saw the Buddha's physical body like the foot of a black elephant. Among the Upasika assembly, there were twenty-four people who saw the Buddha's physical body like a mass of ink.' As the third volume of that sutra says, the five hundred Shakya sons, in the past, during the Dharma-resembling period of Vipashyi Buddha, there was an elder's son named Sun-Moon Virtue, who had five hundred sons who did not believe in the Buddha Dharma. They all contracted illnesses, and their father taught them to recite the names of the Three Jewels. Because they respected their father's teachings, they each died before finishing the three recitations, because of reciting the names of the Three Jewels.
佛故。生四天王天。天上命盡。以邪見因墮大地獄。以苦所逼。憶然之教。乃稱佛名。以唸佛故。從地獄出生貧賤家。如是尸棄乃至迦葉佛出。但聞佛名不見佛形。以聞如是六佛名故。生釋種中宿業因緣見佛灰色。佛令稱七佛及彌勒名號。並稱其父。雨淚懺悔。乃見如來金色相好。成阿羅漢。又有一千比丘。于然燈佛末法之中。出家學道。于和尚所生不凈心。其師已是阿羅漢果。后諸弟子隨壽修短。將命終時無所依怙。師令一心稱然燈佛。乘茲善力得生天上。天上壽盡。以前虛食信施之業。墮餓鬼中。八萬四千歲。后墮畜生。畜生罪畢為貧賤人。復因前世出家力故。稱南無佛。以稱佛故。八千世中常值佛世。而眼不見。乃至今日遇佛釋迦。見如赤土。正長五尺。是時世尊即現胸上德字。令比丘讀。讀已懺悔。見佛金色即為授記。次第作佛。又優婆塞眾中有十六人。昔曾於閻浮提。皆作國王。隨順惡友非法說法。墮阿鼻獄。由曾聞法。今得遇佛而見世尊。如黑象腳。佛令懺悔。並見金色。成阿羅漢。又寶蓋燈王佛像法中。有一比丘。入淫女舍。持缽乞食。諸淫女等盛滿缽飯而戲之言。汝顏色可惡。猶若聚墨。身所著衣狀若乞人。比丘聞已。擲缽空中現通而去。諸女見已悔恨發願。由以施食因緣。二千劫中常不飢渴。以惡
【現代漢語翻譯】 現代漢語譯本 佛陀講述道：某人往生到四天王天（佛教欲界六天中的第一重天）。在天上的壽命結束后，因為邪見的因緣而墮入大地獄。在地獄中受苦的逼迫，憶起了然燈佛（過去佛之一）的教誨，於是稱念佛的名號。因爲念佛的緣故，從地獄中出生到貧賤的家庭。像這樣，在尸棄佛（過去七佛之一）乃至迦葉佛（過去七佛之一）出世時，都只是聽聞佛的名號，而沒有見到佛的形像。因為聽聞了這六尊佛的名號，所以轉生到釋迦族中，但因為宿世的業力因緣，見到佛的身體是灰色的。佛陀讓他稱念七佛（過去七佛）以及彌勒佛（未來佛）的名號，並且稱念他們的父親的名號，流著眼淚懺悔，才見到如來的金色相好，最終成就阿羅漢果位。 又有一千位比丘，在然燈佛的末法時期出家學道。他們對自己的和尚（老師）生起了不凈的心念。他們的老師已經是阿羅漢果位。後來這些弟子隨著壽命的長短，在將要命終的時候，沒有可以依靠的。他們的老師讓他們一心稱念然燈佛的名號。憑藉著這個善的力量，得以轉生到天上。在天上的壽命結束后，因為以前虛耗信徒供養的緣故，墮入餓鬼道中，經歷了八萬四千歲。之後又墮入畜生道。畜生道的罪業結束后，轉生為貧窮的婢女。又因為前世出家的力量，稱念『南無佛』（皈依佛）。因為稱念佛的名號，在八千世中常常遇到佛出世，但是眼睛卻看不見佛。直到今天遇到佛陀釋迦牟尼（現世佛），見到佛的身體如同赤土一般，只有五尺高。這時，世尊顯現胸前的德字，讓比丘讀誦。讀誦之後，比丘懺悔，見到了佛的金色身相，佛陀就為他授記，預言他將來次第成佛。 又有優婆塞（在家男居士）眾中有十六人，過去曾經在閻浮提（我們所居住的這個世界）都做過國王。他們隨順惡友，宣說非法的教義，墮入阿鼻地獄（八大地獄中最苦的地獄）。因為曾經聽聞佛法，現在得以遇到佛陀，但是見到世尊的身體如同黑色的象腳一般。佛陀讓他們懺悔，之後見到了佛的金色身相，最終成就阿羅漢果位。 又有在寶蓋燈王佛（過去佛之一）的像法時期，有一位比丘進入的住所，手持缽盂乞食。這些盛滿缽飯，並且戲弄他說：『你的顏色可憎，就像一團墨一樣。你身上穿的衣服就像乞丐一樣。』比丘聽了之後，將缽拋向空中，顯現神通而去。這些女子見到之後，悔恨地發願。由於佈施食物的因緣，在二千劫中常常不會感到飢渴。因為惡
【English Translation】 English version The Buddha said: A certain person was born in the Cāturmahārājikā Heaven (Heaven of the Four Heavenly Kings). When his life in heaven ended, he fell into the great hell due to the cause of wrong views. Oppressed by the suffering in hell, he remembered the teachings of Dīpankara Buddha (a past Buddha), and thus recited the Buddha's name. Because of reciting the Buddha's name, he was born from hell into a poor and lowly family. Like this, when Śikhī Buddha (one of the Seven Buddhas of the Past) and even Kāśyapa Buddha (one of the Seven Buddhas of the Past) appeared in the world, he only heard the Buddha's name but did not see the Buddha's form. Because he heard the names of these six Buddhas, he was born into the Śākya clan, but due to the karmic conditions of past lives, he saw the Buddha's body as gray. The Buddha instructed him to recite the names of the Seven Buddhas (the Seven Buddhas of the Past) and Maitreya Buddha (the future Buddha), and also to recite the names of their fathers, weeping in repentance, and then he saw the golden marks and characteristics of the Tathāgata, and finally attained the state of Arhat. Furthermore, there were one thousand bhikshus (monks) who renounced the world and studied the Dharma during the Dharma-ending age of Dīpankara Buddha. They developed impure thoughts towards their upadhyaya (teacher). Their teacher had already attained the state of Arhat. Later, these disciples, according to the length of their lives, had no one to rely on when they were about to die. Their teacher instructed them to single-mindedly recite the name of Dīpankara Buddha. Relying on this virtuous power, they were able to be reborn in heaven. After their lives in heaven ended, because of previously consuming the offerings of believers in vain, they fell into the realm of hungry ghosts, experiencing eighty-four thousand years. After that, they fell into the animal realm. After the sins of the animal realm were exhausted, they were reborn as poor maids. Again, because of the power of renouncing the world in a previous life, they recited 'Namo Buddha' (Homage to the Buddha). Because of reciting the Buddha's name, they often encountered the Buddha's appearance in the world for eight thousand lifetimes, but their eyes could not see the Buddha. Until today, when they encountered the Buddha Śākyamuni (the present Buddha), they saw the Buddha's body as being like red earth, only five feet tall. At this time, the World-Honored One manifested the character of virtue on his chest, and instructed the bhikshu to read it. After reading it, the bhikshu repented, saw the golden body of the Buddha, and the Buddha then bestowed a prophecy upon him, predicting that he would successively become a Buddha in the future. Furthermore, there were sixteen upāsakas (lay male devotees) who had all been kings in Jambudvīpa (the world we live in) in the past. They followed evil friends and preached unlawful teachings, and fell into Avīci Hell (the most painful hell among the eight great hells). Because they had previously heard the Dharma, they were now able to encounter the Buddha, but they saw the World-Honored One's body as being like the black feet of an elephant. The Buddha instructed them to repent, and then they saw the golden body of the Buddha, and finally attained the state of Arhat. Furthermore, during the Dharma-semblance age of Ratnachattra-dīparāja Buddha (a past Buddha), there was a bhikshu who entered the residence of s, holding a bowl to beg for food. These s filled the bowl with rice and mocked him, saying: 'Your color is hateful, like a lump of ink. The clothes you wear are like those of a beggar.' After hearing this, the bhikshu threw the bowl into the air, manifested supernatural powers, and left. After seeing this, these women repented and made a vow. Due to the karmic cause of giving food, they would often not feel hunger or thirst for two thousand kalpas. Because of the evil
口罵比丘及淫慾因緣故。墮黑闇地獄。由前發願力故。今得遇佛而見佛身。猶如聚黑。佛令懺悔。成阿羅漢。如是四眾各各異見差別不同。由自業故。觀佛色身優劣如是。三尺身者。即瞿師羅長者所見。提謂等者。佛于菩提樹下初成正覺。提謂路過以根熟故。佛力制之。車馬不進。渠謂山林神祇幻作。如此遂尋見佛。謂是樹神。以偈嘆問曰。容顏甚奇特。猶若紫金山。未審誰家子。種族是何人。未知何所證。因何此處居。不食來幾日。未知何所須。佛偈答云。我是金輪王聖帝族中子。厭俗如涕唾。出家證菩提。成道來七日。無人施我食。提謂即以麨蜜奉施。聞法得果證須陀洹。若準此說。以提謂先未識佛。疑是樹神。非謂見樹神相。智者詳之。二乘等者。其實聲聞即見佛為老比丘相。緣覺見佛為辟支也。然此亦未是出世相。以非是樂相故。
二報三。一住上分見劣四。一明能見淺深。論少分見者。意明少分見報身之用。由此菩薩以深信力。入真如三昧。能知法界一相。所見報身知身無有去來分齊之相。故后譯云。初行菩薩見中品用。疏見真如理者。由入似觀見真理故。遂見報相無有去來。惟心影現不離真如也。
二明所見分齊。論無來去者。不同凡小見佛王宮生雙林滅。有來去相。疏性無分別者。無去來
【現代漢語翻譯】 現代漢語譯本： 因口頭辱罵比丘以及淫慾的因緣，墮入黑闇地獄。由於過去所發的願力，今生得以遇見佛並見到佛身，如同聚集的黑色。佛令其懺悔，最終成就阿羅漢。像這樣，四眾弟子各自的見解不同，存在差別，這是由於各自的業力所致。他們觀察佛的色身，所見優劣各不相同。所謂『三尺身』，是瞿師羅（Ghosila，長者名）長者所見。至於提謂（Trapusa）等人所見，是佛在菩提樹下初成正覺時，提謂路過，佛以神力制止，使他們的車馬無法前進。他們以為是山林神祇幻化所致，於是尋找，見到了佛，認為他是樹神，用偈頌讚嘆並詢問：『容顏非常奇特，猶如紫金山。不知是誰家的孩子，種族是什麼人？不知證得了什麼，因何在此處居住？不吃東西來了幾天，不知需要什麼？』佛用偈頌回答說：『我是金輪王聖帝族中的子孫，厭惡世俗如唾棄，出家證得菩提。成道已經七天，沒有人施捨我食物。』提謂隨即以麨蜜供奉，聽聞佛法后證得須陀洹果。如果按照這個說法，提謂先前並不認識佛，懷疑他是樹神，並非說他見到了樹神之相。智者應當仔細思考。至於二乘等人，實際上聲聞乘（Śrāvaka）所見佛為老比丘相，緣覺乘（Pratyekabuddha）所見佛為辟支佛相。然而，這也不是出世之相，因為它不是樂相。
二、報身三。 一、住上分見劣四。 一、明能見淺深。論少分見者，意在說明少分見到了報身的作用。由此菩薩以深信之力，進入真如三昧（Samādhi），能夠知曉法界一相。所見報身，知曉身無有去來分齊之相。因此後來的譯本說：『初行菩薩見中品用。』疏中說，見到真如理的人，由於進入相似觀而見到真理，於是見到報身之相沒有去來，只是心的影子顯現，不離真如。
二、明所見分齊。論無來去者，不同於凡夫小乘所見佛在王宮出生，在雙林入滅，有來去之相。疏中說，自性沒有分別，所以沒有去來。
【English Translation】 English version: Due to verbally abusing Bhikshus (monks) and the causes of lust, one falls into the dark hell. Because of the power of previous vows, one is now able to encounter the Buddha and see the Buddha's body, like a gathering of darkness. The Buddha instructs him to repent, and he eventually attains Arhatship. Like this, the fourfold assembly each has different views and distinctions, due to their own karma. They observe the Buddha's physical body, and the merits and demerits of what they see are different. The so-called 'three-foot body' is what the elder Ghosila (Ghosila, name of an elder) saw. As for what Trapusa (Trapusa) and others saw, it was when the Buddha first attained enlightenment under the Bodhi tree, Trapusa passed by, and the Buddha used his divine power to stop them, so that their carts and horses could not move forward. They thought it was caused by the illusion of the mountain and forest deities, so they searched and saw the Buddha, thinking he was a tree god, and praised and asked with a verse: 'Your appearance is very peculiar, like a purple golden mountain. I don't know whose child you are, what is your race? I don't know what you have attained, why do you live here? How many days have you not eaten, I don't know what you need?' The Buddha answered with a verse: 'I am a descendant of the Golden Wheel King Holy Emperor clan, I hate the world like spitting, I left home to attain Bodhi. It has been seven days since I attained the Way, no one has given me food.' Trapusa then offered barley flour and honey, and after hearing the Dharma, attained the Srotapanna fruit. If according to this statement, Trapusa did not know the Buddha before, and suspected that he was a tree god, not that he saw the appearance of a tree god. The wise should think carefully. As for the two vehicles and others, in fact, the Śrāvaka (Śrāvaka) sees the Buddha as an old Bhikshu, and the Pratyekabuddha (Pratyekabuddha) sees the Buddha as a Pratyekabuddha. However, this is not a transcendent appearance, because it is not a joyful appearance.
Second, the Reward Body Three. First, those who dwell in the upper part see inferiority four. First, clarify the depth of what can be seen. The theory of seeing a small part means to explain that a small part sees the function of the Reward Body. Therefore, the Bodhisattva enters the Samādhi (Samādhi) of Suchness with the power of deep faith, and can know the one aspect of the Dharma Realm. The Reward Body seen knows that the body has no appearance of going and coming. Therefore, the later translation said: 'The Bodhisattva in the first stage sees the middle-grade function.' The commentary says that those who see the principle of Suchness see the truth because they enter a similar view, and then see that the appearance of the Reward Body has no coming and going, but only the shadow of the mind appears, and it is inseparable from Suchness.
Second, clarify the distinction of what is seen. The theory of no coming and going is different from what ordinary people and Hinayana see, that the Buddha was born in the royal palace and entered Nirvana in Shuanglin, with the appearance of coming and going. The commentary says that the nature has no distinction, so there is no coming and going.
相離分齊相。知事即理不可分別。如像即鏡無定量故。然分別字合是分齊字。下文云。然此菩薩猶自分別。後文準此。
三釋無分齊所以。論唯依心現者。了境唯識也。不離真如者。知相即性也。疏二。初牒難釋通。釋無下指論文。攝論下正牒難。或問曰。準攝論說。地上菩薩方見報身。云何今文地前亦見耶。故此牒之。彼據下正釋通。彼論約證相應說。今論說此菩薩發直等三心。修無住等四方便。隨順真如不執色相。雖非親證故見。而能信解深達唯心。故見樂相。雖見樂相亦不同地上親見微妙。是故前文但云。知彼色相無來去等也。
既非下。二結會重辨。若言全見。即有相違既言分見。足可通會。如疏可見。
論然此下。四簡地上者。以此菩薩雖達唯心。猶未覺斷事識。事識既在分別不亡。不同地上得無分別證相應故。
論若得下。二地上分見勝凈心等者。初地名也。與證相應過於地前。故云微妙。從於二地至第十地。漸漸又細。故云轉勝。地盡者。第十地也。然轉勝之言亦通能見之智。以智用勝故。所見勝也。疏漸細者。十重報相身土不同。後後勝於前前。故云漸細。金剛後心即解脫道。用歸體者。約能見即始覺歸本覺。約所見即報身歸法身。他受用土歸法性土。用既歸體則無所見。
【現代漢語翻譯】 現代漢語譯本 『相離分齊相』（Xiang Li Fen Qi Xiang）：意思是說，事物的表象是相互分離且有界限的。『知事即理不可分別』：意思是說，認識到現象（事）就是真理（理），二者不可分割。『如像即鏡無定量故』：如同鏡子中的影像，沒有固定的形態。然而，『分別』二字在這裡應該理解為『分齊』。下文說：『然此菩薩猶自分別』，後面的文句也依此理解。
三、解釋沒有界限的原因。《論》中說『唯依心現者』，指的是了知境界只是識的顯現。『不離真如者』，指的是明白現象就是本性。疏文分為兩部分。首先是引用提問並解釋以進行疏通。『釋無下指論文』，指的是下面的解釋指向論文。『攝論下正牒難』，這是正式地引用提問。有人問：按照《攝大乘論》（She Da Cheng Lun）的說法，地上菩薩才能見到報身（Bao Shen），為什麼現在經文中說地前菩薩也能見到呢？因此這裡引用提問。『彼據下正釋通』，這是正式地解釋以進行疏通。那部論是根據證悟相應的角度來說的，而現在的經文說這位菩薩發起了直心、深心、大悲心這三種心，修習無住等四種方便，隨順真如（Zhen Ru），不執著於色相，雖然不是親自證悟，所以能見到，但能夠相信和理解，深刻地通達唯心（Wei Xin）的道理，所以能見到樂相。雖然見到樂相，也不同於地上菩薩親自見到的微妙之相。因此前面的經文只是說，『知彼色相無來去等也』。
『既非下』：第二部分是總結並再次辨析。如果說完全見到，就與前面的說法相違背；既然說是部分見到，就可以進行疏通會合。具體可以參考疏文。
《論》中說『然此下』：第四部分是簡別地上菩薩。因為這位菩薩雖然通達唯心的道理，但還沒有覺悟並斷除事識。事識既然存在，分別心就不會消失，這不同於地上菩薩獲得無分別智的證悟相應。
《論》中說『若得下』：第二部分是說地上菩薩所見到的分見勝凈心等。初地（Chu Di）是菩薩修行位階的名稱。與證悟相應的程度超過了地前菩薩，所以說是微妙。從二地（Er Di）到十地（Shi Di），逐漸變得更加細微，所以說是轉勝。『地盡者』，指的是第十地。然而，『轉勝』這個詞也適用於能見之智，因為智慧的作用殊勝，所以所見到的也殊勝。疏文中說『漸細者』，指的是十重報相的身土不同，後面的勝過前面的，所以說是漸細。金剛後心就是解脫道。『用歸體者』，從能見的角度來說，就是始覺歸於本覺；從所見的角度來說，就是報身歸於法身，他受用土歸於法性土。作用既然歸於本體，就沒有什麼可見的了。
【English Translation】 English version 'Xiang Li Fen Qi Xiang': This means that the appearances of things are separate and have boundaries. 'Zhi Shi Ji Li Bu Ke Fen Bie': This means that recognizing phenomena (shi) is the same as truth (li), and the two cannot be separated. 'Ru Xiang Ji Jing Wu Ding Liang Gu': Like the image in a mirror, it has no fixed form. However, the word 'fen bie' (分別, differentiation) here should be understood as 'fen qi' (分齊, boundaries). The following text says: 'Ran Ci Pusa You Zi Fen Bie,' and the subsequent sentences should be understood accordingly.
Three, explaining the reason for having no boundaries. The 'Treatise' says 'Wei Yi Xin Xian Zhe,' which refers to understanding that the realm is only a manifestation of consciousness. 'Bu Li Zhen Ru Zhe,' which refers to understanding that phenomena are the same as nature. The commentary (shu) is divided into two parts. The first is to quote the question and explain it to clear up the confusion. 'Shi Wu Xia Zhi Lun Wen' refers to the following explanation pointing to the treatise. 'She Lun Xia Zheng Die Nan' is the formal quoting of the question. Someone asks: According to the 'She Da Cheng Lun' (Compendium on the Mahayana, 攝大乘論) , only the Bodhisattvas on the Bhumis (grounds) can see the Sambhogakaya (reward body, 報身), why does the current text say that Bodhisattvas before the Bhumis can also see it? Therefore, this is quoting the question. 'Bi Ju Xia Zheng Shi Tong' is the formal explanation to clear up the confusion. That treatise speaks from the perspective of corresponding to enlightenment, while the current text says that this Bodhisattva has aroused the three minds of straightforwardness, profoundness, and great compassion, and cultivates the four expedients of non-abiding, etc., follows the True Thusness (Zhen Ru, 真如), and is not attached to form. Although not personally enlightened, so they can see it, they are able to believe and understand, and deeply penetrate the principle of Mind-Only (Wei Xin, 唯心), so they can see the bliss aspect. Although they see the bliss aspect, it is also different from the subtle aspect personally seen by the Bodhisattvas on the Bhumis. Therefore, the previous text only says, 'Zhi Bi Se Xiang Wu Lai Qu Deng Ye.'
'Ji Fei Xia': The second part is to summarize and analyze again. If it is said that they see completely, it contradicts the previous statement; since it is said that they see partially, it can be cleared up and reconciled. Refer to the commentary for details.
The 'Treatise' says 'Ran Ci Xia': The fourth part is to distinguish the Bodhisattvas on the Bhumis. Because this Bodhisattva, although understanding the principle of Mind-Only, has not yet awakened and eliminated the consciousness of affairs (shi shi). Since the consciousness of affairs exists, the discriminating mind will not disappear, which is different from the Bodhisattvas on the Bhumis who have attained the corresponding enlightenment of non-discriminating wisdom.
The 'Treatise' says 'Ruo De Xia': The second part is about the superior pure mind, etc., seen by the Bodhisattvas on the Bhumis. The First Bhumi (Chu Di, 初地) is the name of a stage in the Bodhisattva's practice. The degree of corresponding to enlightenment exceeds that of the Bodhisattvas before the Bhumis, so it is said to be subtle. From the Second Bhumi (Er Di, 二地) to the Tenth Bhumi (Shi Di, 十地), it gradually becomes more subtle, so it is said to be increasingly superior. 'Di Jin Zhe' refers to the Tenth Bhumi. However, the word 'increasingly superior' also applies to the wisdom that can see, because the function of wisdom is superior, so what is seen is also superior. The commentary says 'Jian Xi Zhe,' which refers to the different bodies and lands of the ten layers of Sambhogakaya, with the later ones surpassing the former ones, so it is said to be gradually subtle. The Vajra-like Mind (Jin Gang Hou Xin) is the path of liberation. 'Yong Gui Ti Zhe,' from the perspective of what can be seen, it is the initial awakening returning to the original awakening; from the perspective of what is seen, it is the Sambhogakaya returning to the Dharmakaya, and the other-enjoyment land returning to the Dharmata land. Since the function returns to the essence, there is nothing to be seen.
故云究竟。反此則未究竟。窮源二字各通二義。謂斷窮妄染之源。即生相盡也。證窮真如之源。即法身現也。然復詳此論中見究竟言。意明第十地中所見報相最極微細。此外更無殊勝之相。故云究竟。非謂相盡證窮名為究竟。若如疏釋。未敢聞命。以次文云。若離業識則無見相。此文方可作相盡證窮而解也。智者請詳。
論若離下。三究竟位無見二。初明無見也。以佛位中更無報身可見之相。以離微細念故。惟一心在有何可見。
論以諸下二釋所以。法身無相彼此念絕。一真平等。何相見之有。迭遞也。
一問論云何現色等者。報應屬色法身既離於色。云何能現報應之色。如虛空無色。終不能現色。此可類之。
論答下二。初釋法身能現二。初標也。法身是色體者。意明法身雖非是色而是報化之體。故能現色。即同虛空體非群相。而不拒彼諸相發揮。疏言總者。據文亦是標爾。
論所謂下釋二。初總明不二。色心不二者。性相同如體用一致也。疏謂彼下法喻可知。
論色性下二別明相即二。初色即心以色性即智者。報化之色對緣所成。自無其性。即以本覺法身智為體性。法身之體既無形相。以用從體遂令報化亦無形相。以無形故故名智身。智身即法身也。故金剛論目法身為智相
【現代漢語翻譯】 現代漢語譯本： 所以稱為究竟。與此相反，則未達到究竟。『窮源』二字各自包含兩種含義。一是斷絕虛妄染污的根源，即生相滅盡。二是證悟真如的根源，即法身顯現。然而，再詳細考察此論中的『見究竟』一詞，意在說明第十地菩薩所見的報身之相最為極微細，除此之外再沒有更殊勝的相，所以稱為究竟。並非說相滅盡、證悟窮盡才名為究竟。如果按照疏文的解釋，我不敢茍同。因為下文說：『若離業識則無見相。』這句話才可以解釋為相滅盡、證悟窮盡。希望智者詳細考察。
論：若離下。三究竟位無見二。初明無見也。以佛位中更無報身可見之相。以離微細念故。惟一心在有何可見。
論：以諸下二釋所以。法身無相彼此念絕。一真平等。何相見之有。迭遞也。
一問：論云何現色等者。報應屬色法身既離於色。云何能現報應之色。如虛空無色。終不能現色。此可類之。
論答下二。初釋法身能現二。初標也。法身是色體者。意明法身雖非是色而是報化之體。故能現色。即同虛空體非群相。而不拒彼諸相發揮。疏言總者。據文亦是標爾。
論：所謂下釋二。初總明不二。色心不二者。性相同如體用一致也。疏謂彼下法喻可知。
論：色性下二別明相即二。初色即心以色性即智者。報化之色對緣所成。自無其性。即以本覺法身智為體性。法身之體既無形相。以用從體遂令報化亦無形相。以無形故故名智身。智身即法身也。故金剛論目法身為智相 English version: Therefore, it is called 'ultimate'. Conversely, it is not ultimate. The two words 'exhausting the source' each have two meanings. One is to cut off the source of false defilements, which means the cessation of the arising aspect. The other is to realize the source of True Thusness (Tathata), which means the manifestation of the Dharmakaya (法身, Dharma body). However, examining the term 'seeing the ultimate' in this treatise in detail, it intends to explain that the Sambhogakaya (報身, reward body) aspect seen by the Bodhisattva of the Tenth Ground is the most subtle, and there is no more superior aspect beyond this, so it is called 'ultimate'. It is not that the cessation of aspects and the exhaustion of realization are called 'ultimate'. If according to the commentary's explanation, I dare not agree. Because the following text says: 'If separated from karmic consciousness, there will be no seeing aspect.' This sentence can be interpreted as the cessation of aspects and the exhaustion of realization. Wise ones, please examine in detail.
Treatise: 'If separated from...' Three, the absence of seeing in the ultimate position, two. First, explaining the absence of seeing. Because in the Buddha's position, there is no Sambhogakaya aspect to be seen. Because it is separated from subtle thoughts. With only one mind present, what can be seen?
Treatise: 'Because of all...' Two, explaining the reason. The Dharmakaya is without aspects, mutual thoughts are cut off. The one true is equal. What aspect is there to see? Alternating.
One question: Treatise, 'How does it manifest form, etc.?' The reward and response belong to form, and the Dharmakaya is separated from form. How can it manifest the form of reward and response? Just as space is without form, it ultimately cannot manifest form. This can be compared to it.
Treatise, answering below, two. First, explaining the Dharmakaya's ability to manifest, two. First, stating. 'The Dharmakaya is the substance of form' means that although the Dharmakaya is not form, it is the substance of reward and transformation. Therefore, it can manifest form. It is the same as space, whose substance is not the multitude of forms, but it does not reject the development of those aspects. The commentary's 'general' is just a statement according to the text.
Treatise: 'What is called...' Explaining two. First, generally explaining non-duality. 'Form and mind are not two' means that their natures are the same, like substance and function are consistent. The commentary's 'that below' the analogy of Dharma is understandable.
Treatise: 'The nature of form...' Two, separately explaining mutual identity, two. First, form is mind, because the nature of form is wisdom. The form of reward and transformation is formed by conditions. It has no nature of its own. It takes the wisdom of the originally enlightened Dharmakaya as its substance. Since the substance of the Dharmakaya has no form, its function from the substance causes the reward and transformation to also have no form. Because it has no form, it is called the Wisdom Body. The Wisdom Body is the Dharmakaya. Therefore, the Vajra Treatise calls the Dharmakaya the aspect of wisdom.
【English Translation】 Therefore it is called ultimate. The opposite of this is not ultimate. The two words 'exhausting the source' each have two meanings. One is to cut off the source of false defilements, which is the cessation of the arising aspect. The other is to realize the source of True Thusness (Tathata), which is the manifestation of the Dharmakaya (法身, Dharma body). However, examining the term 'seeing the ultimate' in this treatise in detail, it intends to explain that the Sambhogakaya (報身, reward body) aspect seen by the Bodhisattva of the Tenth Ground is the most subtle, and there is no more superior aspect beyond this, so it is called 'ultimate'. It is not that the cessation of aspects and the exhaustion of realization are called 'ultimate'. If according to the commentary's explanation, I dare not agree. Because the following text says: 'If separated from karmic consciousness, there will be no seeing aspect.' This sentence can be interpreted as the cessation of aspects and the exhaustion of realization. Wise ones, please examine in detail. Treatise: 'If separated from...' Three, the absence of seeing in the ultimate position, two. First, explaining the absence of seeing. Because in the Buddha's position, there is no Sambhogakaya aspect to be seen. Because it is separated from subtle thoughts. With only one mind present, what can be seen? Treatise: 'Because of all...' Two, explaining the reason. The Dharmakaya is without aspects, mutual thoughts are cut off. The one true is equal. What aspect is there to see? Alternating. One question: Treatise, 'How does it manifest form, etc.?' The reward and response belong to form, and the Dharmakaya is separated from form. How can it manifest the form of reward and response? Just as space is without form, it ultimately cannot manifest form. This can be compared to it. Treatise, answering below, two. First, explaining the Dharmakaya's ability to manifest, two. First, stating. 'The Dharmakaya is the substance of form' means that although the Dharmakaya is not form, it is the substance of reward and transformation. Therefore, it can manifest form. It is the same as space, whose substance is not the multitude of forms, but it does not reject the development of those aspects. The commentary's 'general' is just a statement according to the text. Treatise: 'What is called...' Explaining two. First, generally explaining non-duality. 'Form and mind are not two' means that their natures are the same, like substance and function are consistent. The commentary's 'that below' the analogy of Dharma is understandable. Treatise: 'The nature of form...' Two, separately explaining mutual identity, two. First, form is mind, because the nature of form is wisdom. The form of reward and transformation is formed by conditions. It has no nature of its own. It takes the wisdom of the originally enlightened Dharmakaya as its substance. Since the substance of the Dharmakaya has no form, its function from the substance causes the reward and transformation to also have no form. Because it has no form, it is called the Wisdom Body. The Wisdom Body is the Dharmakaya. Therefore, the Vajra Treatise calls the Dharmakaya the aspect of wisdom.
身。化身為異相身。疏文可知。
論智性下。二心即色也。即色者。法身之智。既為色體。報化之色現時。即是全體起用。即此報化遍一切時。便是法身遍一切處也。疏如水等者。明體遍在用中。有報化處即有法身。故華嚴云。法性遍在一切處一切眾生及國土。三世悉在無有餘。亦無形相而可得。即顯前段如波全即於水也。疏不言者略也。
二釋所現。論隨心能現者。有兩意。一隨彼各各差別之心。而現無量差別依正也。二一切諸色皆隨真如心性所現。遂令依正皆無分齊。以心無分齊故。無量菩薩及報身者。橫應則彼彼不同。豎說則地地有異。故皆無量。莊嚴者。通佛菩薩及與依報。相好珍寶莊嚴之義。廣如華嚴。各各差別者。依正不同。身相有異故。皆無分齊者。正報則根根周圓。依報則塵塵遍滿。不相妨者。顯前差別而無分齊也。若有相妨。即有分齊。非成周遍。又相妨故。則壞諸根之相等。今以不壞相而等遍故。皆無分齊。不動遍而各異故。各各差別。故云而不相妨。此非下遮疑。恐常情聞此分別欲知。及不能知便生疑惑故此遮止。如小乘尚不知菩薩境界。豈況凡夫能測如來功德耶。以真如下出所以。既是真如之用。安可以有漏心識。能知此顯不思議也。疏以彼下可知。于中下牒釋菩薩。初約能化
【現代漢語翻譯】 身。化身為異相身（將自身轉化為不同的形象）。疏文可知（詳細內容可在疏文中找到）。
論智性下（以下討論智慧的性質）。二心即色也（兩種心，即法身和報身，實際上就是色）。即色者（所謂『即色』），法身之智（法身的智慧），既為色體（既然是色的本體），報化之色現時（報身和化身顯現的時候），即是全體起用（就是全體發揮作用）。即此報化遍一切時（報身和化身遍及所有時間），便是法身遍一切處也（就是法身遍及所有地方）。疏如水等者（疏文說如同水一樣），明體遍在用中（說明本體遍在於作用之中），有報化處即有法身（有報身和化身的地方就有法身）。故華嚴云（所以《華嚴經》說）：『法性遍在一切處一切眾生及國土（法性遍及一切處、一切眾生和國土），三世悉在無有餘（過去、現在、未來三世都在其中，沒有遺漏），亦無形相而可得（也沒有固定的形狀可以獲得）。』即顯前段如波全即於水也（這就像前面所說的波浪完全就是水）。疏不言者略也（疏文中沒有詳細說明的地方，是因為省略了）。
二釋所現（第二部分解釋所顯現的景象）。論隨心能現者（關於『隨心能現』的說法），有兩意（有兩種含義）：一隨彼各各差別之心（一是隨著眾生各自不同的心），而現無量差別依正也（顯現出無量差別的依報和正報）。二一切諸色皆隨真如心性所現（二是所有一切色法都是隨著真如心性所顯現的），遂令依正皆無分齊（因此使得依報和正報都沒有界限）。以心無分齊故（因為心沒有界限）。無量菩薩及報身者（無量的菩薩和報身），橫應則彼彼不同（橫向來看，應化身各不相同），豎說則地地有異（縱向來說，每個菩薩所處的果位不同）。故皆無量（所以都是無量的）。莊嚴者（所謂『莊嚴』），通佛菩薩及與依報（包括佛、菩薩以及他們的依報環境）。相好珍寶莊嚴之義（指用美好的相貌和珍寶來裝飾）。廣如華嚴（詳細內容可以參考《華嚴經》）。各各差別者（『各各差別』是指），依正不同（依報和正報不同），身相有異故（身體和相貌有差異）。皆無分齊者（『皆無分齊』是指），正報則根根周圓（正報的根身，每個根都周遍圓滿），依報則塵塵遍滿（依報的每個微塵都遍滿一切處）。不相妨者（『不相妨』是指），顯前差別而無分齊也（顯現出前面所說的差別，但又沒有界限）。若有相妨（如果互相妨礙），即有分齊（就會有界限），非成周遍（就不能成就周遍）。又相妨故（而且因為互相妨礙），則壞諸根之相等（就會破壞諸根的平等性）。今以不壞相而等遍故（現在以不破壞諸根的相狀而平等周遍的緣故），皆無分齊（所以都沒有界限）。不動遍而各異故（雖然周遍但不失各自的特性，所以各各差別）。故云而不相妨（所以說互不相妨）。此非下遮疑（下面這段話是爲了消除疑惑）。恐常情聞此分別欲知（恐怕普通人聽到這些分別想要了解），及不能知便生疑惑故此遮止（以及因為不能理解而產生疑惑，所以在這裡加以阻止）。如小乘尚不知菩薩境界（比如小乘修行者尚且不能理解菩薩的境界），豈況凡夫能測如來功德耶（更何況凡夫怎麼能測度如來的功德呢）？以真如下出所以（下面解釋原因）。既是真如之用（既然這是真如的作用），安可以有漏心識（怎麼可以用有漏的心識），能知此顯不思議也（來了解這種不可思議的境界呢）？疏以彼下可知（疏文中的『以彼下』部分可以參考理解）。于中下牒釋菩薩（下面解釋菩薩）。初約能化（首先從能教化的角度來說）。
【English Translation】 Body. Transforming the body into different forms. The commentary explains this in detail.
On the nature of wisdom: The two minds are identical to form. 'Identical to form' means that the wisdom of the Dharmakaya (法身, the body of the Dharma) is the essence of form. When the Sambhogakaya (報身, the reward body) and Nirmanakaya (化身, the emanation body) appear, it is the entire body manifesting its function. Since the Sambhogakaya and Nirmanakaya pervade all time, the Dharmakaya pervades all places. The commentary uses the analogy of water to illustrate that the essence is present in all functions. Wherever there is the Sambhogakaya and Nirmanakaya, there is the Dharmakaya. Therefore, the Avatamsaka Sutra (華嚴經) says: 'The nature of Dharma pervades all places, all sentient beings, and all lands. The three times are all within it, without remainder, and it has no form that can be obtained.' This shows that the previous section is like waves being entirely water. The commentary's silence on certain points indicates brevity.
Second, explaining what is manifested: 'Manifesting according to the mind' has two meanings. First, it manifests countless different environments and beings according to their individual minds. Second, all forms are manifested by the mind of Suchness (真如), causing the environments and beings to be without limits because the mind is without limits. The countless Bodhisattvas and Sambhogakayas differ horizontally, and their stages differ vertically, hence they are all limitless. 'Adornment' refers to the adornment of Buddhas, Bodhisattvas, and their environments with auspicious marks and precious jewels, as detailed in the Avatamsaka Sutra. 'Each different' means that the environments and beings are different, and their forms are distinct. 'All without limits' means that the roots of the Sambhogakaya are perfectly complete, and each dust particle of the environment pervades everywhere. 'Without obstructing each other' means that the differences do not limit each other. If they obstructed each other, there would be limits and they would not be pervasive. Furthermore, obstruction would destroy the equality of the roots. Now, because they are equally pervasive without destroying their forms, they are all without limits. Because they are pervasive without moving and are each different, they do not obstruct each other. The following section dispels doubts, as ordinary people may become confused when they hear these distinctions and try to understand them. Even Hinayana practitioners do not understand the realm of Bodhisattvas, let alone ordinary people comprehending the merits of the Tathagata (如來). The following explains the reason: Since it is the function of Suchness, how can it be known by the defiled consciousness? This reveals its inconceivable nature. The commentary's 'by that' can be understood. The following explains Bodhisattvas, starting with their ability to transform.
釋。準華嚴說。具有十身之異。豈唯菩薩耶。亦可下約所化釋然前正後兼也。頓赴者。既多機頓感。佛亦頓赴。是故報身亦無量也。此即機應無礙。以一一下釋前各各差別已下文。以如次三句釋三句。對文可見。即大小無礙也。余文可知。
會相入實者。上來先說從真如門起生滅門。今則會彼生滅入于真如。前則從本起末。此則攝末歸本無不皆從法界流。無不還歸於法界。即二門不二也。亦同智論云。若無空義者。一切法不成。又云。先分別諸法。后說畢竟空。然說之雖異法乃同時。文不頓書。故成前後。又若不分別。焉知此是空。故次明也。一標論即入者。非色滅空。不捨緣故。故凈名云。明無明為二。無明實性即是明。于其中平等無二者。是為入不二法門。五陰者。三科之初能攝有為一切法故。陰謂陰覆能覆真理。令不顯現。亦名為蘊。蘊積含藏有為法故。能造所造二具八法。皆色陰攝。受想行識諸心心所名為四陰。俱屬於心。
初觀色。疏先觀色等者。五蘊之首。最初現故。故大般若亦復先明。境從心起等者。如前云。一切諸法唯依妄念而有差別等。又云。以依能見故。境界妄現。離見則無境界。既離見無境。復何可念。此約所念說也。非直等者。恐謂心能生境境在心中。心外既無心內應有故。作
【現代漢語翻譯】 現代漢語譯本： 解釋：根據《華嚴經》的說法，佛具有十身的不同顯現。難道僅僅是菩薩才如此嗎？也可以從所教化眾生的角度來解釋，前面是主要的，後面是輔助的。『頓赴』是指，既然有很多根器成熟的眾生瞬間被感化，佛也瞬間應現。因此，報身也是無量的。這就是機感和應現之間沒有障礙。下面用一一對應的方式解釋前面各自的差別。接下來的文字，用『如次』的三句話解釋前面的三句話，對照原文就可以明白，也就是大小沒有障礙。其餘的文字可以自己理解。
『會相入實』是指，上面先說了從真如門生起生滅門，現在則是將那些生滅現象會歸到真如。前面是從根本生出末端，這裡則是將末端收攝歸於根本，沒有不是從法界流出，沒有不是迴歸於法界的。也就是二門不二。也如同《智論》所說：『如果沒有空性的意義，一切法都不能成立。』又說：『先分別諸法，后說畢竟空。』雖然說法不同，但法的本質是同時的。文字不能同時書寫，所以形成了前後關係。又如果不能分別，怎麼知道這是空性呢？所以接下來進行說明。『一標論即入』是指，不是色滅了才是空，因為不捨棄因緣的緣故。所以《維摩詰經》說：『明與無明是二，無明的實性就是明。在其中平等沒有二，這就是進入不二法門。』五陰（色、受、想、行、識，代表構成個體存在的五種要素）是三科（五陰、十二處、十八界）的開始，能夠總攝有為的一切法。陰的意思是陰覆，能夠覆蓋真理，使之不能顯現。也叫做蘊，蘊積含藏有為法。能造和所造二者具備八法，都屬於色陰所攝。受、想、行、識這些心和心所法，名為四陰，都屬於心。 最初觀色。疏中先觀色等，是因為色是五蘊之首，最先顯現。所以《大般若經》也先說明。『境從心起』等，如同前面所說：『一切諸法唯依妄念而有差別』等。又說：『因為依靠能見，所以境界虛妄顯現。離開能見就沒有境界。』既然離開能見就沒有境界，又有什麼可以執念的呢？這是從所念的角度來說的。『非直』等，是恐怕有人認為心能生境，境在心中，心外既然沒有，心內應該有。所以這樣說。
【English Translation】 English version: Explanation: According to the Avatamsaka Sutra (Huayan Jing), the Buddha possesses the differences of the ten bodies. Is it only the Bodhisattvas who are like this? It can also be explained from the perspective of the beings being taught, with the former being the main and the latter being the auxiliary. 'Sudden approach' (dun fu) means that since many beings with mature faculties are instantly influenced, the Buddha also instantly appears. Therefore, the Reward Body (Sambhogakaya) is also immeasurable. This is the unobstructedness between the opportunity and the response. The following explains the respective differences of the previous ones in a one-to-one correspondence. The following text uses the three sentences of 'in order' to explain the previous three sentences, which can be understood by comparing the original text, that is, there is no obstacle between large and small. The rest of the text can be understood by yourself.
'Converging phenomena into reality' (hui xiang ru shi) means that the above first said that the gate of birth and death arises from the gate of Suchness (tathata), and now it is to converge those phenomena of birth and death into Suchness. The former is to generate the end from the root, while the latter is to gather the end back to the root, and there is nothing that does not flow from the Dharma Realm (Dharmadhatu), and there is nothing that does not return to the Dharma Realm. That is, the two gates are not two. It is also like what the Mahaprajnaparamita Sastra (Zhi Lun) says: 'If there is no meaning of emptiness, all dharmas cannot be established.' It also says: 'First distinguish all dharmas, and then speak of ultimate emptiness.' Although the statements are different, the essence of the Dharma is simultaneous. The text cannot be written simultaneously, so it forms a before and after relationship. Also, if you cannot distinguish, how do you know that this is emptiness? So the following explains it. 'One mark theory is entry' (yi biao lun ji ru) means that it is not that form is destroyed to be empty, because it does not abandon the conditions. Therefore, the Vimalakirti Sutra (Jing Ming Jing) says: 'Brightness and ignorance are two, the real nature of ignorance is brightness. Being equal and not two in it is to enter the non-dual Dharma gate.' The five skandhas (form, feeling, perception, volition, and consciousness, representing the five elements that constitute individual existence) are the beginning of the three categories (five skandhas, twelve entrances, eighteen realms), and can encompass all conditioned dharmas. Skandha (yin) means covering, which can cover the truth and prevent it from appearing. It is also called aggregate (yun), which accumulates and contains conditioned dharmas. The creator and the created both possess eight dharmas, which are all included in the form skandha. Feeling, perception, volition, and consciousness, these mental and mental functions, are called the four skandhas, which all belong to the mind. Initially observing form. The commentary first observes form, etc., because form is the head of the five skandhas and appears first. Therefore, the Great Perfection of Wisdom Sutra (Da Banruo Jing) also explains it first. 'The realm arises from the mind' etc., is like what was said before: 'All dharmas are differentiated only according to delusional thoughts' etc. It also says: 'Because relying on the ability to see, the realm appears falsely. Without seeing, there is no realm.' Since there is no realm without seeing, what can be clung to? This is from the perspective of what is being thought of. 'Not directly' etc., is for fear that someone thinks that the mind can generate the realm, the realm is in the mind, and since there is nothing outside the mind, there should be something inside the mind. So it says this.
此觀以袪彼惑。前則等者。以心是色之根本故。約心而求色。若依此文正是觀色。未是觀心。如因推我空。徴求蘊法。
一喻論方不轉者。東方不曾暫轉為西。但迷人謂為西相。圓覺云。譬如迷人四方易處。東喻真心。西喻五陰等。不轉喻無念也。
二法疏已滅等者。約過去未來現在三世。推求動性。無得如於東方推西相不得故。前云。覺心初起心無初相等。
三結論知心無念者。覺知真心本不動也。疏方便者。能所未亡故。正觀者。心境雙泯故。問前標所觀通於心色。云何雙結但約心耶。答心細色粗本末殊。等觀色空則未必得入。觀心空則必能入也。然此會相之文。今復詳之。但可從初至真如門為標。從所謂下是釋。結文如疏科。就釋中分法喻合。法中初至無念。是正觀察。推求即觀察也。五陰等是所觀。五陰者。總舉初科。色心下別指法體。色通根境心通王數。六塵別舉所緣。畢竟無念者。此即正觀生滅色心。歸無念真如也。念通能所今皆寂故。名為無也。非推之使無。本自無故。故言畢竟。今言推求者。以先未知使令知故。斯則心之與色總而觀之也。以心下釋所以。何故色心境界皆無念耶。以此同是真心現故。真心離相。故云無形。以無相故求不可得。能現之心尚所叵得。所現蘊法豈可存乎
。如前論云。心不見心無相可得。是知無念之言。早已色心俱盡。非謂後文方始觀心。智者請詳。◎
起信論疏筆削記卷第十五 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第十六
長水沙門子璇錄
◎對治邪執者。乖真曰邪。取著名執。相形曰對。攻擊名治。則前正義是能治。今邪執是所治。正義既顯邪執自亡。今則敘釋其相也。論一切下正標。若離下反顯。我是根本起復由之故。云依我而有離我而無。
二徴列。疏總相等者。不能分別五蘊差別。但總相執取為主宰也。然其我相有於四種。一眾生相。是過去眾緣和合之所生故。二壽者相。是現在一期住壽不斷緣故。三人相。是未來數于余趣而受生故。四我相。是三世之總主故。故今云。我為總相主宰也。此是下揀濫。此約學大乘。初心凡夫聞大乘教。不解佛旨。隨自妄心曲裁聖典。習以性成。故作此見。非是外道者。彼有三宗。所計不同。如前已說。今非此類。計一切等者。計色等法各自有實體性故。攝論云。若執法體是有。名法我執等。以二乘人依二粗事識。修行但。了法中無我。不知法體全空。如前云。見從外來取色分齊等。于染凈境執有自性。故名法執。其猶翳目既存空華豈滅。
【現代漢語翻譯】 現代漢語譯本：正如之前的論述所說，心不能看見心，因為心沒有固定的相狀可以執取。由此可知，『無念』的說法，早已包含了色（物質）和心（精神）都已止息的狀態，而不是說要到後面的觀心部分才開始。希望有智慧的人仔細思考。 《起信論疏筆削記》卷第十五 《起信論疏筆削記》卷第十六 長水沙門子璇 記錄 ◎關於對治邪執：背離真理叫做『邪』，抓住名相叫做『執』。相互比較叫做『對』，攻擊叫做『治』。那麼，前面的正義就是能對治的，現在的邪執就是所要對治的。正義顯現，邪執自然消亡。現在敘述解釋邪執的相狀。論中『一切下』是正面標示，『若離下』是反面顯示。『我』是根本，一切都由它而起，所以說『依我而有，離我而無』。 二、徵詢並列舉。疏中『總相等者』，是指不能分辨五蘊（panchaskandha，構成人身的五種要素：色、受、想、行、識）的差別，只是總括地執取五蘊為主宰。然而，這種『我相』有四種：一是眾生相（sattva-samjna，認為自己是眾生的相），因為是過去眾多因緣和合所生；二是壽者相（ayu-samjna，認為生命是持續不斷的相），因為是現在一期壽命持續不斷；三是人相（pudgala-samjna，認為自己是人的相），因為是未來將多次在其他道趣中受生；四是我相（atma-samjna，認為有一個『我』存在的相），是三世的總主宰。所以現在說，『我』是總相的主宰。『此是下揀濫』，這是針對學習大乘（Mahayana）的初心凡夫，他們聽聞大乘教義，不理解佛的旨意，隨從自己的妄心曲解聖典，習以為常，所以產生這種見解。而不是外道（tirthika）的見解，外道有三種宗派，他們的主張各不相同，如前所述，現在不是指這種情況。『計一切等者』，是指認為色等法各自有實體性。《攝論》說，如果執著法體是實有的，就叫做『法我執』。因為二乘人（sravaka-yana and pratyekabuddha-yana）依靠二種粗顯的事識修行，只是了解法中無我，不知道法體完全是空性的。如前所說，『見從外來取色分齊等』，對於染污和清凈的境界，執著有自性，所以叫做『法執』。這就好像眼睛有翳病，已經存在虛幻的空花，怎麼能消滅呢？
【English Translation】 English version: As the previous discussion stated, the mind cannot see the mind because the mind has no fixed form to grasp. From this, it is known that the statement of 'no-thought' already includes the state where both rupa (matter) and citta (mind) have ceased, rather than saying that it only begins in the later part of contemplating the mind. Wise individuals, please consider this carefully. The Shorter Written Notes on the Commentary on the Awakening of Faith, Volume 15 The Shorter Written Notes on the Commentary on the Awakening of Faith, Volume 16 Recorded by Shramana Zixuan of Changshui ◎ Regarding counteracting wrong attachments: Deviating from the truth is called 'wrong' (邪, xie), grasping at names and forms is called 'attachment' (執, zhi). Comparing each other is called 'counteracting' (對, dui), attacking is called 'curing' (治, zhi). Therefore, the previous correct meaning is what can counteract, and the current wrong attachments are what need to be counteracted. When the correct meaning is revealed, the wrong attachments naturally disappear. Now, we describe and explain the characteristics of wrong attachments. 'Everything below' in the treatise is a direct indication, and 'if separated below' is a reverse display. 'I' is the root, and everything arises from it, so it is said, 'exists depending on I, and does not exist separated from I'. Second, inquiring and listing. In the commentary, 'those who are equal in general characteristics' refers to those who cannot distinguish the differences between the five skandhas (panchaskandha, the five aggregates that constitute a person: rupa, vedana, samjna, samskara, vijnana), but only grasp the five skandhas in general as the master. However, this 'self-image' (atma-samjna) has four types: first, the sentient being image (sattva-samjna, the image of considering oneself a sentient being), because it is born from the combination of many past causes and conditions; second, the life-span image (ayu-samjna, the image of considering life as continuous), because it is the continuous duration of the current lifespan; third, the person image (pudgala-samjna, the image of considering oneself a person), because it will be reborn many times in other realms in the future; fourth, the self image (atma-samjna, the image of believing that an 'I' exists), which is the overall master of the three times. Therefore, it is now said that 'I' is the master of the general characteristics. 'This is to distinguish below', this is aimed at beginners who study Mahayana (Mahayana). They hear the Mahayana teachings but do not understand the Buddha's intention, and follow their own deluded minds to distort the scriptures, which becomes a habit, so they develop this view. It is not the view of non-Buddhists (tirthika), who have three schools with different views, as mentioned earlier, and this is not referring to that situation. 'Those who count everything as equal' refers to those who believe that dharmas such as rupa each have their own substantial nature. The Compendium of Abhidharma says that if one clings to the substance of dharmas as real, it is called 'dharma-self attachment'. Because the followers of the Two Vehicles (sravaka-yana and pratyekabuddha-yana) rely on the two coarse consciousnesses to practice, they only understand that there is no self in dharmas, and do not know that the substance of dharmas is completely empty. As mentioned earlier, 'seeing comes from outside, taking the limits of rupa, etc.', they cling to the inherent nature of defiled and pure realms, so it is called 'dharma attachment'. This is like having cataracts in the eyes, where illusory flowers in the sky already exist, how can they be eliminated?
論云何下疏二。初約義通辨。此五何別者。牒外所問。約果者。于如來法身之上。起于執故通因果者。皆依如來藏之所執故。如來藏性通於因果。又於五中。初二多是習頓教空教。及南宗禪學失意者所執。次二多是習大乘法相。及北宗禪學失意者所執。后一唯是外道邪見所執。如科文者。如下可見。
問此下。二問答釋名。問意云。真如是法。於此生執合是法執。云何反名人我執耶。此一向約所執以成難。一云下約能執者以通。此則約有人我者作此執故。非約所執得名。二云下約所執法以通。本覺是人者。以所執法中有一分覺照義。屬智故名為人。執此為我故。名人我也。理實者。約寂體說。即當所觀屬於法也。執事空為法體者。此即世間頑虛之空。是識所孌由色所顯。非是三乘所證理法。故云事空。執此事空為真法體故。
一執緣論法身如空者。金鼓經云。佛真法身猶若虛空。華嚴云。普賢身相如虛空。凈名云。不著世間如蓮華。常善入于空寂行。達諸法相無掛礙。稽首如空無所依。又經云。虛空無中邊。諸佛身亦然不生不滅故。敬禮無所觀。此文至多。不能具引。
二執相。疏礙相等者。謂眾生定執佛有三十二相等色。見有去來。取色分齊質礙等相。迷意等者。佛意以空有無相無礙之義。喻
【現代漢語翻譯】 現代漢語譯本： 關於『云何下疏二』，分為兩部分。第一部分是總的解釋意義上的辨析。『此五何別者』，這是引用外面的提問。『約果者』，是指在如來法身之上產生執著，『通因果者』，都是因為執著于如來藏，如來藏的性質貫通因果。另外，在這五種執著中，前兩種多是學習習頓教、空教以及南宗禪學不得意的人所執著；后兩種多是學習大乘法相以及北宗禪學不得意的人所執著；最後一種僅僅是外道邪見所執著。至於科文，如下文可見。 『問此下』，第二部分是問答解釋名稱。提問的意思是：真如是法，對此產生執著應該屬於法執，為什麼反而稱為人我執呢？這完全是從所執著的方面來提出疑問。『一云下約能執者以通』，這是從能執著的人的角度來解釋，因為是有人執著於人我，所以這樣稱呼，不是從所執著的法來命名的。『二云下約所執法以通』，本覺是人，因為所執著的法中有一部分覺照的意義，屬於智慧，所以稱為人。執著這個為我，所以稱為人我也。『理實者』，是從寂靜的本體來說，就是所觀照的對象屬於法。『執事空為法體者』，這是指世間頑固虛無的空，是識所變現，由色所顯現，不是三乘所證悟的真理。所以說是『事空』。執著這個事空為真正的法體。 『一執緣論法身如空者』，《金鼓經》說：『佛的真法身猶如虛空。』《華嚴經》說：『普賢菩薩的身相如虛空。』《凈名經》說：『不執著世間如同蓮花，常常善於進入空寂的境界，通達諸法的實相而沒有牽掛，稽首禮拜如同虛空一樣無所依靠。』又有經文說：『虛空沒有邊際，諸佛的法身也是這樣，不生不滅，所以敬禮那無所觀照的境界。』這樣的經文很多，不能全部引用。 『二執相。疏礙相等者』，是指眾生執著地認為佛有三十二相（thirty-two marks of a Buddha）等色相，看到有來有去，執取色相的界限、質礙等相。『迷意等者』，佛的本意是用空、有、無相、無礙的意義來比喻。
【English Translation】 English version: Regarding 'On Yun He Xia Shu Er', it is divided into two parts. The first part is a general explanation and analysis of the meaning. 'Ci Wu He Bie Zhe', this is quoting an external question. 'Yue Guo Zhe', refers to generating attachment on the Dharmakaya (body of the law) of the Tathagata (one who has thus come), 'Tong Yin Guo Zhe', all are due to attachment to the Tathagatagarbha (womb of the Tathagata), the nature of the Tathagatagarbha permeates cause and effect. In addition, among these five attachments, the first two are mostly held by those who study the sudden teachings, the empty teachings, and those who are unsuccessful in the Southern Chan school; the latter two are mostly held by those who study the Mahayana Dharma characteristics and those who are unsuccessful in the Northern Chan school; the last one is only held by heretical views of external paths. As for the section text, it can be seen below. 'Wen Ci Xia', the second part is question and answer to explain the name. The meaning of the question is: True Thusness (Tathata) is Dharma, generating attachment to this should belong to Dharma attachment, why is it instead called attachment to self and others? This is entirely from the aspect of what is attached to raise the question. 'Yi Yun Xia Yue Neng Zhi Zhe Yi Tong', this is explained from the perspective of the person who is able to attach, because there are people who are attached to self and others, so it is called this way, not named from the Dharma that is attached to. 'Er Yun Xia Yue Suo Zhi Fa Yi Tong', Original Awareness (Benjue) is a person, because there is a part of the meaning of awareness and illumination in the Dharma that is attached to, which belongs to wisdom, so it is called a person. Attaching to this as self, so it is called attachment to self and others. 'Li Shi Zhe', is from the perspective of the silent essence, that is, the object of contemplation belongs to Dharma. 'Zhi Shi Kong Wei Fa Ti Zhe', this refers to the stubborn and empty emptiness of the world, which is transformed by consciousness and manifested by form, not the truth realized by the Three Vehicles. Therefore, it is said to be 'emptiness of affairs'. Attaching to this emptiness of affairs as the true Dharma body. 'Yi Zhi Yuan Lun Fashen Ru Kong Zhe', the Golden Drum Sutra says: 'The true Dharmakaya of the Buddha is like empty space.' The Avatamsaka Sutra says: 'The appearance of Samantabhadra Bodhisattva is like empty space.' The Vimalakirti Sutra says: 'Not attached to the world like a lotus flower, often good at entering the realm of emptiness and silence, understanding the true nature of all dharmas without attachment, bowing in reverence like empty space without reliance.' There are also sutra texts that say: 'Empty space has no boundaries, the Dharmakaya of all Buddhas is also like this, not born and not destroyed, so revere that realm of no contemplation.' There are many such sutra texts, and it is not possible to quote them all. 'Er Zhi Xiang. Shu Ai Xiang Deng Zhe', refers to sentient beings stubbornly believing that the Buddha has thirty-two marks (三十二相) and other forms, seeing coming and going, grasping the boundaries, material obstacles, and other aspects of form. 'Mi Yi Deng Zhe', the Buddha's intention is to use the meaning of emptiness, existence, no form, and no obstruction as a metaphor.
同法身體。不言虛空便是法身。斯迷喻為法也。法喻不分最為淺近。
一立論空相者。以虛豁無礙為相也。是妄法者。妄識所變故。是色所對故生大覺中如一漚。故一人發真歸元。十方虛空悉皆消殞誠為妄法。疏情有者妄情見有。理合是妄。論體無不實者。有二意。一明真體之中無此不實之妄空故。二明空體自無本不實故。疏云。理無正當。初義兼於後義。
二釋論對色故。有者與色法相對待故。離色所顯。故名為空。若無色顯空不得有。可見相者。以是空一顯色故。有色處則見無空。無色處則見有空。有時無時亦爾。令心生滅者。有時則見有。心生見無心滅。無時則見無心生。見有心滅。既能引心生滅。豈若法身。若是法身不合令心生滅。疏相待者。釋前對色故有也。妄念緣者。釋前是可見相。非法身者。法身異此。無有無處無有無時。亦無一相可得。尚不可以智知。豈容妄念所緣。今既妄念所及。故非法身。論若無色下正顯體無也。以能顯之色尚不可得。所顯之空理應是虛。楞嚴亦云。空性無形因色顯發。又云。色相既無誰明空質。疏文可知。
三結疏結情有者。亦是釋無色之所以。即前依轉相有現相義。然此且是正釋。論一切境界者。即色空俱攝也。疏結理無者。亦是轉釋。或名反釋。即前
【現代漢語翻譯】 現代漢語譯本：
『同法身體』，不要說虛空就是法身（Dharmakaya）。這種比喻是錯誤的。將法（Dharma）和比喻混淆是最為膚淺的。
一、立論空相者，認為虛豁無礙是空的相狀。這是虛妄之法，因為是妄識所變現的。因為空是與色相對待而產生的，在大覺悟中就像一個水泡。所以，當一個人發起真智迴歸本源時，十方虛空都會消散，確實是虛妄之法。從情識的角度來看，認為空是存在的，這是虛妄的情感所見，理應是虛妄的。論述空的本體並非不真實，有兩種含義：一是說明真實的本體中沒有這種不真實的虛妄空；二是說明空的本體本身就不是真實的。疏鈔中說，『理無正當』，第一種含義兼顧了第二種含義。
二、解釋論中『對色故有』，是因為空與色法相對待而存在。離開色法，空就無法顯現，所以稱之為空。如果沒有色法來顯現，空就無法存在。『可見相者』，因為空是用來顯現色法的。有色法的地方就看不到空，沒有色法的地方就能看到空。有時和無時也是如此。『令心生滅者』，有時就看到有，心生起就看到沒有，心滅去。無時就看到沒有，心生起就看到有，心滅去。既然能夠引起心的生滅，怎麼能是法身呢？如果是法身，就不應該引起心的生滅。疏鈔中『相待者』，解釋了前面『對色故有』。『妄念緣者』，解釋了前面『是可見相』。『非法身者』，法身與此不同，沒有有和無之處，沒有有和無之時，也沒有一個相可以得到。尚且不能用智慧去了解，怎麼能被妄念所攀緣呢？現在既然是妄念所能及的，所以不是法身。論中『若無色下』，正是爲了顯示本體的虛無。因為能顯現的色法尚且不可得，所顯現的空理應是虛妄的。《楞嚴經》也說：『空性無形，因色顯發。』又說：『色相既無，誰明空質？』疏鈔中的文字可以理解。
三、結論。疏鈔總結『情有者』，也是解釋沒有色法的原因。即前面所說的依轉相有現相的含義。然而這只是正面的解釋。論中『一切境界者』，包括了色和空。疏鈔總結『理無者』，也是一種轉釋，或者說是反面的解釋，即前面所說的內容。
【English Translation】 English version:
'Same as the Dharma body (Dharmakaya)', do not say that emptiness is the Dharma body. This analogy is misleading. Confusing Dharma and analogy is the most superficial.
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Those who argue for the aspect of emptiness consider unobstructed openness as the characteristic of emptiness. This is a false Dharma because it is transformed by deluded consciousness. Because emptiness arises in relation to form (rupa), it is like a bubble in the Great Enlightenment. Therefore, when a person awakens to the truth and returns to the source, all the emptiness in the ten directions will vanish; it is indeed a false Dharma. From the perspective of emotions, considering emptiness as existent is a view based on deluded emotions, and it should be false. The statement that the essence of emptiness is not unreal has two meanings: first, it clarifies that there is no such unreal, deluded emptiness within the true essence; second, it clarifies that the essence of emptiness itself is not inherently unreal. The commentary states, 'Reason has no correctness,' the first meaning encompasses the second meaning.
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Explaining the statement 'existent because of relation to form,' it is because emptiness exists in relation to form. Without form, emptiness cannot manifest, hence it is called emptiness. If there is no form to manifest, emptiness cannot exist. 'Visible aspect' means that emptiness is used to manifest form. Where there is form, emptiness is not seen; where there is no form, emptiness is seen. The same applies to 'sometimes' and 'no time'. 'Causes the mind to arise and cease' means that sometimes existence is seen, the mind arises and non-existence is seen, the mind ceases. At 'no time' non-existence is seen, the mind arises and existence is seen, the mind ceases. Since it can cause the mind to arise and cease, how can it be the Dharma body? If it were the Dharma body, it should not cause the mind to arise and cease. The commentary 'related' explains the previous 'existent because of relation to form.' 'Deluded thoughts cling' explains the previous 'is a visible aspect.' 'Not the Dharma body' means that the Dharma body is different from this; there is no place of existence or non-existence, no time of existence or non-existence, and not a single aspect can be obtained. It cannot even be known by wisdom; how can it be clung to by deluded thoughts? Since it can be reached by deluded thoughts, it is not the Dharma body. The statement 'if there is no form below' is precisely to show the emptiness of the essence. Because even the form that can manifest is unattainable, the emptiness that is manifested should be false. The Surangama Sutra also says: 'The nature of emptiness is formless, manifested by form.' It also says: 'Since the aspect of form is absent, who can clarify the substance of emptiness?' The text in the commentary is understandable.
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Conclusion. The commentary concludes 'existent in emotion' is also an explanation of the reason for the absence of form. This refers to the meaning of 'dependent on transformation, there is manifestation' mentioned earlier. However, this is only a direct explanation. The statement 'all realms' includes both form and emptiness. The commentary concludes 'reason is absent' is also a transformed explanation, or a reverse explanation, which is the content mentioned earlier.
心無起故。境界隨滅。乃至得涅槃等。是知虛空但是真性之中一分妄相。故楞嚴云。空生大覺中。如海一漚發。辨法同喻等者。即因便取喻。非論正意。若據論意。但約為遮情執之有。故以為喻。非謂表于真如體遍。故前云。寂莫如空。次云。廣大性智非如虛空等。有智請詳。
二真非妄。疏豈同等者。有兩義。一究竟不究竟故。二覺知不覺知故。故圓覺疏云。方之海印越彼太虛。華嚴云。解如來身非如虛空。無量功德妙法所圓滿故。問上云。正義為能治。邪執為所治前既已顯正義。此文只應但明邪執。何故復有能治之文。豈不重耶。答前文正義雖是能治。以未能約執對顯。今此文中逐段別舉執相。將前正義別別對破。斯則由此邪執。顯得前義正真。亦由前義明得此執偽妄。故須別舉治文也。只如此段對治之文。即目前云一切諸法唯依妄念而有差別。又云。非有相非無相。又云。依此法身說名本覺。又智凈相法出離鏡。又以法身為智身等。並是此能治之文也。
一執緣論涅槃空者。圓覺云。生死涅槃猶如昨夢。真如空者。楞嚴云。言妄顯諸真。妄真同二妄。又云。無為無起滅不實如空華等。疏大品等者。具云。時五百天子默然憶念。云何說涅槃等亦如夢耶。善現知諸天子作如是念。而告之言。若當有法過
【現代漢語翻譯】 現代漢語譯本：心若不起分別，外在境界也會隨之消滅，乃至證得涅槃等等。由此可知，虛空只不過是真性中的一部分虛妄表象。所以《楞嚴經》說：『空生於大覺之中，猶如大海中的一個水泡。』辨析法與比喻相同等，是指借用比喻，並非論述真正的含義。如果依據論的本意，只是爲了遮止對實有的執著，所以才用比喻，並非說真如的本體遍佈一切。所以前面說：『寂靜得如同虛空。』接著又說：『廣大性智並非如同虛空』等等。有智慧的人請仔細思考。 二真非妄，疏豈同等者，有兩種含義：一是究竟與不究竟的差別；二是覺知與不覺知的差別。所以《圓覺經疏》說：『用海印三昧來比方，超過了虛空。』《華嚴經》說：『瞭解如來的法身並非如同虛空，因為其中圓滿了無量功德和妙法。』問：上面說，正義是能破除邪執的，邪執是被破除的。前面已經闡明了正義，這段文字應該只說明邪執，為何又出現能破除邪執的文字？豈不是重複了嗎？答：前面的正義雖然是能破除邪執的，但未能針對執著來顯明。現在這段文字中，逐段分別列舉執著的表象，將前面的正義分別對應破除。這樣，通過這些邪執，才能顯出前面正義的真正。也因為前面的正義，才能明白這些執著的虛妄。所以需要分別列舉破除執著的文字。就像這段對治的文字，就是對應前面所說的『一切諸法唯依妄念而有差別』，又說『非有相非無相』，又說『依此法身說名本覺』，以及智凈相法從出離鏡中顯現，又以法身為智身等等，都是這能破除邪執的文字。 一、執著緣論涅槃是空，圓覺經說：『生死涅槃猶如昨夜之夢。』真如是空，楞嚴經說：『說妄才能顯出諸真，妄與真都是虛妄。』又說：『無為無起滅，不真實如同空中的花朵。』疏中提到《大品般若經》等，完整地說，當時五百天子默默地憶念，『如何說涅槃也如同夢幻呢？』善現（Subhuti）知道這些天子這樣想，就告訴他們說：『如果有一個法超過了涅槃……』
【English Translation】 English version: If the mind does not give rise to discriminations, the external realms will also cease to exist, even to the point of attaining Nirvana (state of liberation). From this, it is known that emptiness is merely a delusory appearance within the true nature. Therefore, the Surangama Sutra says: 'Emptiness arises within the Great Enlightenment, like a bubble in the ocean.' Discriminating between Dharma and simile being the same refers to borrowing a simile, not discussing the true meaning. If according to the meaning of the treatise, it is only to prevent attachment to existence, so a simile is used, not to say that the essence of True Thusness pervades everything. Therefore, it was said earlier: 'Silent like emptiness.' Then it was said: 'Vast wisdom is not like emptiness,' and so on. Those with wisdom, please consider carefully. The 'Two Truths are not False, how can the commentary be the same?' has two meanings: first, the difference between ultimate and not ultimate; second, the difference between knowing and not knowing. Therefore, the Commentary on the Perfect Enlightenment Sutra says: 'Using the Samadhi of the Ocean Seal as a metaphor surpasses emptiness.' The Avatamsaka Sutra says: 'Understanding the Dharma body of the Tathagata is not like emptiness, because it is perfected with immeasurable merits and wonderful Dharma.' Question: Above it was said that the correct meaning is what can cure wrong attachments, and wrong attachments are what are cured. Since the correct meaning has already been explained earlier, this passage should only explain wrong attachments. Why does the text that can cure wrong attachments appear again? Isn't it repetitive? Answer: Although the correct meaning in the previous passage can cure wrong attachments, it has not been clarified in relation to attachments. In this passage, the appearances of attachments are listed separately, and the previous correct meaning is used to refute them separately. In this way, through these wrong attachments, the truth of the previous correct meaning can be revealed. Also, because of the previous correct meaning, the falseness of these attachments can be understood. Therefore, it is necessary to list separately the texts that refute attachments. Just like the text on counteracting in this passage, it corresponds to what was said earlier: 'All Dharmas are differentiated only based on delusory thoughts,' and also says 'neither having form nor not having form,' and also says 'based on this Dharma body, it is called Original Enlightenment,' as well as the appearance of pure wisdom manifesting from the mirror of liberation, and also using the Dharma body as the wisdom body, etc., all of which are the texts that can cure wrong attachments. Firstly, clinging to the view that Nirvana is empty based on conditions, the Perfect Enlightenment Sutra says: 'Birth and death, Nirvana, are like a dream last night.' True Thusness is empty, the Surangama Sutra says: 'Speaking of delusion can reveal all truths, delusion and truth are both illusory.' It also says: 'Non-action, non-arising, non-ceasing, unreal like flowers in the sky.' The commentary mentions the Large Perfection of Wisdom Sutra (Mahaprajnaparamita Sutra), etc. To say it completely, at that time, five hundred devas (celestial beings) silently remembered, 'How can it be said that Nirvana is also like a dream?' Subhuti (one of the Buddha's principal disciples) knew that these devas were thinking this way, and told them: 'If there is a Dharma that surpasses Nirvana...'
涅槃者。我亦說為如幻如夢。何以故。從本已來本自空故。
二執相。疏不知等者。本為破于有取之心。故說為空。空者意明離名離相之義。不無圓成實體具性功德。不了佛意謂同遍計之法舉體全空。斯則傷之太甚。
三治論自體不空者。即前如實不空。以有自體義及前體大不增減等。具功德者。即前所示相大大智慧光明義等是此對治文也。
一執緣論體備等者。圓覺云。無上法王有大陀羅尼門。名為圓覺。流出一切清凈真如菩提涅槃及波羅蜜等。圓覺即如來藏之異名也。更有諸經不能具引。
二執相。論不解者。此是表詮令生信解。不同前二遮詮遣執。故言不解。不言為破著也。下皆如此。
三治論依真如義說者。此約真性顯功德也。真體本一義說有差。既於一體之上。說功德義。即差別而無差別也。疏二之不二者。上論云。雖實有此諸功德義。而無差別之相。等同一味唯一真如。以無分別離分別相等。論因生滅等者。此對妄法顯功德也。既對妄顯此亦差即無差也。疏不二之二者。如前文云。若心起見則有不見之相。心性離見即是遍照法界義等。如上等者。即能治之文。
一執緣。論諸法不離真如者。圓覺云。一切眾生種種幻化。皆生如來圓覺妙心。華嚴云。三界所有唯是一
【現代漢語翻譯】 現代漢語譯本：涅槃（Nirvana）是什麼？我也說它如幻如夢。為什麼呢？因為它從根本上來說就是空性的。
二、執著于相。疏文中的『不知等者』，原本是爲了破除人們執著于『有』的心。所以說『空』，『空』的意思是說明遠離名相的意義。並非沒有圓成實體的具性功德。不瞭解佛的本意，認為它和遍計所執法的本體一樣完全是空性的，這實在是損傷得太厲害了。
三、對治論述自體不空，就是前面所說的如實不空。因為它具有自體的意義，以及前面所說的體大不增不減等等。具有功德，就是前面所顯示的相大、大智慧、光明等等的意義，這是對此的對治之文。
一、執著于緣起，論述本體具備等等。 《圓覺經》（Yuanjue Sutra）說：『無上法王有大陀羅尼門，名為圓覺。流出一切清凈真如菩提涅槃及波羅蜜等。』圓覺就是如來藏（Tathagatagarbha）的異名。還有很多經典不能一一列舉。
二、執著于相，論述不理解等等。這是表詮，使人生起信心和理解。不同於前面兩種遮詮，遣除執著。所以說『不解』，而不是說爲了破除執著。下面都是這樣。
三、對治論述依據真如（Tathata）的意義來說，這是從真性的角度來顯示功德。真體的本體是唯一的，但從意義上來說有差別。既然在一體之上，說了功德的意義，那就是差別而沒有差別。疏文中的『二之不二』，上面論述說：『雖然實際上有這些功德的意義，卻沒有差別的相狀，等同於一個味道，唯一的真如。』因為沒有分別，遠離分別相等。論述因生滅等等，這是針對虛妄法來顯示功德。既然針對虛妄來顯示，那麼這種差別也就是沒有差別。疏文中的『不二之二』，如前面的文章所說：『如果心生起見解，就會有不見的相狀，心性遠離見解，就是遍照法界（Dharmadhatu）的意義等等。』如上面等等，就是能對治的文。
一、執著于緣起，論述諸法不離真如。《圓覺經》說：『一切眾生種種幻化，皆生如來圓覺妙心。』《華嚴經》（Avatamsaka Sutra）說：『三界所有唯是一心。』
【English Translation】 English version: What is Nirvana? I also say it is like illusion and like a dream. Why? Because from the very beginning, it is fundamentally empty.
Second, clinging to characteristics. The commentary's 'those who do not understand, etc.' is originally intended to break people's clinging to the mind of 'existence'. Therefore, it speaks of 'emptiness'. The meaning of 'emptiness' is to clarify the meaning of being away from names and characteristics. It does not mean that there is no perfectly accomplished substantial nature with inherent merits. Not understanding the Buddha's intention and thinking that it is completely empty like the nature of what is universally conceptualized is too damaging.
Third, refuting the theory that the self-nature is not empty is the same as the aforementioned 'truly not empty'. Because it has the meaning of self-nature, as well as the aforementioned greatness of the substance, neither increasing nor decreasing, etc. Having merits is the meaning of the aforementioned greatness of characteristics, great wisdom, and light, etc. This is the text for this refutation.
First, clinging to dependent origination, discussing the completeness of the substance, etc. The 'Yuanjue Sutra' (Perfect Enlightenment Sutra) says: 'The Supreme Dharma King has a great Dharani gate, named Perfect Enlightenment. It flows out all pure True Thusness, Bodhi, Nirvana, and Paramitas, etc.' Perfect Enlightenment is another name for the Tathagatagarbha (Buddha-nature). There are many other sutras that cannot be listed one by one.
Second, clinging to characteristics, discussing not understanding, etc. This is an explicit expression to generate faith and understanding. It is different from the previous two implicit expressions, which dispel clinging. Therefore, it says 'not understanding', rather than saying it is to break clinging. The following are all like this.
Third, refuting the theory based on the meaning of True Thusness (Tathata), this is to reveal merits from the perspective of true nature. The essence of True Thusness is originally one, but there are differences in meaning. Since the meaning of merits is spoken of on top of the one essence, then it is different but not different. The commentary's 'two that are not two', the above discussion says: 'Although there are actually these meanings of merits, there is no appearance of difference, equal to one taste, the only True Thusness.' Because there is no discrimination, being away from discrimination, etc. Discussing the cause of arising and ceasing, etc., this is to reveal merits in contrast to false dharmas. Since it is revealed in contrast to falsehood, then this difference is also not different. The commentary's 'not two that are two', as the previous text says: 'If the mind gives rise to views, then there will be the appearance of not seeing, the nature of the mind being away from views is the meaning of universally illuminating the Dharmadhatu (realm of reality), etc.' Like the above, etc., is the text that can refute.
First, clinging to dependent origination, discussing that all dharmas are not apart from True Thusness. The 'Yuanjue Sutra' says: 'All sentient beings' various illusions are all born from the wonderful mind of the Tathagata's Perfect Enlightenment.' The 'Avatamsaka Sutra' (Flower Garland Sutra) says: 'All that exists in the three realms is only one mind.'
心。又云。未曾有一法得離於法性。
二執相。疏隨緣等者。此明真如隨無明緣。成世間法。以不敏故。謂真體中本有此染。
一奪。疏凈德妙有者。即不空如來藏也。大抵同前第二中能治之文。廣如相大中辨。妄染理無者。有二意。一真理中無此妄染。即空如來藏也。二據妄自性道理亦無。上文云。以一切法皆從心起。妄念而生。又云。一切法如鏡中像無體可得等。妄不入真者。即不相應也。上文云。從本已來一切染法不相應故。以妄體本空。將何入真與真相應。
二縱破論無有是處者。妄若實有。證時不合除滅證者。既能除滅。當知妄本不有。以真體證時畢竟不無故。近有人聞性具義。不能深究理趣。便謂本性具有十界色心漏無漏法。起用之時。各于本法自體上。起名全體之用。宛如第八識中含種無異(此同前段執性德同色心)又說真性除無明有差別義(即同此段執法性本有染)往往形於簡牘。疑誤後生反謗圓文。卻謂方便。菩薩懸知今日。垂此對治。善哉大士悲救何甚。儻無悛意。確乎迷情。豈唯邪見之門不扃。抑亦阿鼻之路尤近也。悲夫。廣有破斥。已見別章。
一執緣。疏各二法者。謂執緣執相對治之文。皆雙顯生死涅槃二法。在文可見。論有生死涅槃者。此是勝鬘經文。已如前
【現代漢語翻譯】 現代漢語譯本：
心。又說，『未曾有一法能夠脫離於法性（Dharmata，一切法的真實本性）。』 二、執著于相。疏文『隨緣等者』：這說明真如（Tathata，事物的真實如是）隨著無明（Avidya，無知）的因緣，成就世間法。因為不明白這個道理，就認為真如本體中本來就有這些染污。 一、駁斥。疏文『凈德妙有者』：指的就是不空如來藏（Atathata-garbha，如來藏的真實層面）。大體上與前面第二部分中能對治的文義相同，詳細的解釋在相大（Lakshana-mahatva，如來藏的相的偉大）中辨析。『妄染理無者』：有兩種意思。一是真理中沒有這些虛妄染污，這就是空如來藏（Sunyata-tathagatagarbha，如來藏的空性層面）。二是根據虛妄的自性道理來說，也是沒有的。上文說，『一切法都從心生起，因虛妄的念頭而產生。』又說，『一切法如同鏡中的影像，沒有實體可以得到』等等。『妄不入真者』：就是不相應。上文說，『從本來開始，一切染污法都不相應。』因為虛妄的本體本來是空，拿什麼進入真如而與真如相應呢？ 二、即使放縱地破斥，也論證不出『有是處』（有道理）。如果虛妄是真實存在的，那麼在證悟的時候就不應該被除滅。既然證悟能夠除滅虛妄，就應當知道虛妄本來就不存在。因為在證悟真如本體的時候，真如畢竟不會消失。最近有人聽到『性具義』（自性本具一切功德），不能深入研究其中的道理，就認為本性具有十法界（Dasabhumika，十種不同的存在狀態）、色心（Rupa-citta，物質與精神）、有漏無漏法（Sasrava-anasrava-dharma，有煩惱和無煩惱的法）。在起作用的時候，各自在本法的自體上，產生名為全體的作用，宛如第八識（Alaya-vijnana，阿賴耶識）中含藏種子一樣（這與前面那段執著自性本具的功德等同於色心）。又說真性去除無明有差別的意義（這就等同於這段執著法性本來就有染污）。常常寫在書信文章中，疑惑誤導後來的學人，反而誹謗圓滿的經文，卻說是方便。菩薩預先知道今天的情況，垂示這些對治的法門。偉大的菩薩真是慈悲救護啊！如果還不悔改，確實是執迷不悟。豈止是邪見的門沒有關閉，而且通往阿鼻地獄（Avici，無間地獄）的道路也更加接近了。可悲啊！廣泛的破斥，已經在別的章節中說明。 一、執著于緣。疏文『各二法者』：是指執著于緣和執著于相的對治文義，都同時顯現生死（Samsara，輪迴）和涅槃（Nirvana，解脫）這兩種法。在經文中可以見到。論中有生死涅槃：這是《勝鬘經》（Srimala-devi-simhanada-sutra）的經文，已經像前面所說的那樣。
【English Translation】 English version:
Heart. It also says, 'There has never been a single dharma (phenomenon, teaching) that can be separated from Dharmata (the true nature of all dharmas).' Two, clinging to characteristics. The commentary 'depending on conditions, etc.': This explains that Tathata (suchness, the true nature of things) follows the conditions of Avidya (ignorance) to create the mundane world. Because of not understanding this, it is thought that the true essence inherently contains this defilement. One, refutation. The commentary 'pure virtue and wonderful existence': This refers to the Atathata-garbha (the true aspect of the Tathagatagarbha). It is generally the same as the text on the ability to cure in the second part above. The detailed explanation is distinguished in the Lakshana-mahatva (the greatness of the characteristics of the Tathagatagarbha). 'False defilement is without reason': There are two meanings. First, there is no false defilement in the truth, which is the Sunyata-tathagatagarbha (the emptiness aspect of the Tathagatagarbha). Second, according to the principle of the nature of falsehood itself, it also does not exist. The above text says, 'All dharmas arise from the mind, and are produced by false thoughts.' It also says, 'All dharmas are like images in a mirror, without substance to be obtained,' and so on. 'Falsehood does not enter truth': That is, it is not corresponding. The above text says, 'From the beginning, all defiled dharmas are not corresponding.' Because the essence of falsehood is originally empty, what can be taken to enter truth and correspond with truth? Two, even if one indulges in refutation, one cannot argue that 'there is a point' (there is reason). If falsehood were real, then it should not be eliminated at the time of enlightenment. Since enlightenment can eliminate falsehood, it should be known that falsehood originally did not exist. Because when the true essence of Tathata is realized, Tathata will not disappear after all. Recently, some people have heard the 'meaning of inherent nature' (the inherent possession of all merits), but cannot deeply study the principles in it, and then think that the inherent nature has the Dasabhumika (ten realms of existence), Rupa-citta (form and mind), Sasrava-anasrava-dharma (defiled and undefiled dharmas). When functioning, each produces a function called the whole on its own essence, just like the seeds contained in the Alaya-vijnana (store consciousness) (this is the same as the previous paragraph clinging to the merits inherent in nature as being the same as form and mind). It is also said that the true nature has the meaning of difference in removing ignorance (this is the same as this paragraph clinging to the inherent defilement of Dharmata). It is often written in letters and articles, confusing and misleading later learners, and instead slandering the perfect scriptures, but saying it is expedient. Bodhisattvas know today's situation in advance and show these methods of counteracting. The great Bodhisattvas are truly compassionate and saving! If there is still no repentance, it is indeed stubborn. It is not only that the door of wrong views is not closed, but also the road to Avici (the hell of incessant suffering) is even closer. Alas! Extensive refutations have been explained in other chapters. One, clinging to conditions. The commentary 'each two dharmas': This refers to the counteracting meanings of clinging to conditions and clinging to characteristics, both of which simultaneously manifest the two dharmas of Samsara (birth and death) and Nirvana (liberation). It can be seen in the scriptures. The treatise contains Samsara and Nirvana: This is the text of the Srimala-devi-simhanada-sutra, which has been as mentioned before.
引。又經云。無始時來性為諸法依止。由此有諸趣及證涅槃果。
二執相。論不解等者。佛意言。如來藏是迷悟所依之根本。迷則生死悟則涅槃。然則生死無初涅槃無盡。不達此理遂成始終之見。下文具顯。亦同圓覺剛藏三問中第三問也。文云。若諸眾生本來成佛後起無明。一切如來何時復生一切煩惱。亦如楞嚴第四所明。斯則生死涅槃悉有始終也。疏外道等者。謂數論師。以彼依非想定發世俗通。應于邪道。知過去八萬劫事。過此即不知以生死智通。知未來八萬劫死此生彼之事。后亦不知也。彼之所計冥性是常。從此生於世間諸法。冥寞難知。故云冥性。云何而生。謂從冥初生覺從覺生我心。從我心生五唯量。謂色聲香味觸。從五唯量生五大。謂地水火風空。從五大生十一根。謂五知根眼耳鼻舌身。五作業根手腳口大小便根及心平等根。爾時名生死成。執一神我為受用主。我思勝境。冥性變生為我受用。我受用故。為境纏縛不得解脫。我若不思冥性不變。神我解脫名為涅槃。此有二十五諦。冥性為初。能變起故。
一生死無初。論無明無始者。即前依如來藏有生滅心等。又云。一切眾生不名為覺。以從本來未曾離念故。說無始無明。皆是能治之文。疏仁王等者。彼經第一云。善男子。一切眾生煩惱不出
【現代漢語翻譯】 現代漢語譯本：引。又有經文說：『從無始以來，自性是諸法的依止。由於這個原因，才有諸趣（六道輪迴）以及證得涅槃果。』（註：涅槃指佛教修行的最高境界，達到解脫的狀態）
二、執著于相。論中說『不理解』等，佛的意思是說：如來藏（註：指一切眾生本具的佛性）是迷惑和覺悟所依賴的根本。迷惑就會有生死輪迴，覺悟就能證得涅槃。這樣說來，生死沒有開始，涅槃沒有終結。不明白這個道理，就會產生有始有終的見解。下文會詳細闡述。這也和《圓覺經》、《剛藏經》三問中的第三問相同。經文中說：『如果一切眾生本來就已經成佛，後來才產生無明（註：指迷惑、不明白真理的狀態），那麼一切如來什麼時候又會重新產生一切煩惱呢？』也像《楞嚴經》第四卷所闡述的那樣，這樣一來，生死和涅槃就都有了開始和終結。疏文中說『外道等』，指的是數論師（註：古印度哲學流派）。他們依靠非想定（註：一種禪定狀態）而獲得世俗神通，能夠知道過去八萬劫（註：極長的時間單位）的事情，超過這個時間就不知道了；依靠生死智通，能夠知道未來八萬劫的死亡和轉生之事，之後也不知道了。他們所認為的冥性（註：數論哲學中的根本實體）是永恒不變的，世間諸法都是從它產生的。冥性幽深難知，所以稱為冥性。它是如何產生的呢？據說從冥性最初產生覺（註：數論哲學中的知性），從覺產生我心（註：數論哲學中的自我意識），從我心產生五唯量（註：數論哲學中的五種基本元素），即色、聲、香、味、觸。從五唯量產生五大（註：數論哲學中的五種粗大元素），即地、水、火、風、空。從五大產生十一根（註：數論哲學中的感官和行動器官），即五知根（眼、耳、鼻、舌、身）、五作業根（手、腳、口、大小便根）以及心平等根。這時就叫做生死成就。他們執著於一個神我（註：數論哲學中的純粹意識）作為受用之主。神我思念美好的境界，冥性就變化產生為我所受用的事物。因為我受用這些事物，就被境界纏縛而不得解脫。如果我不思念，冥性就不會變化，神我就能解脫，這叫做涅槃。這就是他們的二十五諦（註：數論哲學中的二十五種基本原理），以冥性為首，因為它能夠變化產生萬物。
三、生死沒有開始。論中說『無明無始』，就是前面所說的依靠如來藏而有生滅心等。又說：『一切眾生不叫做覺，因為從本來就沒有離開過念頭。』所以說無始無明，這些都是能對治（煩惱）的說法。疏文中說『《仁王經》等』，《仁王經》（註：《仁王護國般若波羅蜜多經》）第一卷說：『善男子，一切眾生的煩惱不出』
【English Translation】 English version: Furthermore, the sutra says: 'From beginningless time, the self-nature is the basis upon which all dharmas rely. Because of this, there are the various destinies (of the six realms of reincarnation) and the attainment of the fruit of Nirvana.' (Note: Nirvana refers to the highest state of Buddhist practice, a state of liberation)
Second, clinging to appearances. The commentary says 'not understanding,' etc. The Buddha's intention is that the Tathagatagarbha (Note: refers to the Buddha-nature inherent in all beings) is the fundamental basis upon which delusion and enlightenment rely. Delusion leads to birth and death, while enlightenment leads to the attainment of Nirvana. In this way, birth and death have no beginning, and Nirvana has no end. Not understanding this principle leads to the view of having a beginning and an end. The following text will elaborate on this in detail. This is also the same as the third question in the three questions of the Yuanjue Sutra and the Gangzang Sutra. The sutra says: 'If all sentient beings were originally Buddhas and only later arose ignorance (Note: refers to the state of delusion, not understanding the truth), then when would all the Tathagatas again generate all afflictions?' This is also explained in the fourth volume of the Shurangama Sutra. In this case, birth and death and Nirvana would all have a beginning and an end. The commentary says 'heretics, etc.,' referring to the Samkhya school (Note: an ancient Indian philosophical school). They rely on non-thinking samadhi (Note: a state of meditative concentration) to attain mundane supernatural powers, enabling them to know events of the past 80,000 kalpas (Note: extremely long units of time), but beyond that, they do not know. Relying on the wisdom of birth and death, they can know the deaths and rebirths of the future 80,000 kalpas, but beyond that, they do not know. What they consider to be Prakriti (Note: the fundamental substance in Samkhya philosophy) is eternal and unchanging, and all dharmas in the world arise from it. Prakriti is profound and difficult to know, so it is called Prakriti. How does it arise? It is said that from Prakriti initially arises Buddhi (Note: intellect in Samkhya philosophy), from Buddhi arises Ahamkara (Note: ego-consciousness in Samkhya philosophy), and from Ahamkara arise the five Tanmatras (Note: the five subtle elements in Samkhya philosophy), namely, form, sound, smell, taste, and touch. From the five Tanmatras arise the five Mahabhutas (Note: the five gross elements in Samkhya philosophy), namely, earth, water, fire, wind, and space. From the five Mahabhutas arise the eleven Indriyas (Note: the sensory and action organs in Samkhya philosophy), namely, the five sense organs (eyes, ears, nose, tongue, body), the five action organs (hands, feet, mouth, organs of excretion and reproduction), and the mind as the equalizing organ. At this time, it is called the accomplishment of birth and death. They cling to a Purusha (Note: pure consciousness in Samkhya philosophy) as the master of enjoyment. When the Purusha thinks of pleasant objects, Prakriti transforms and arises as things for me to enjoy. Because I enjoy these things, I am bound by the objects and cannot be liberated. If I do not think, Prakriti will not transform, and the Purusha can be liberated, which is called Nirvana. These are their twenty-five Tattvas (Note: the twenty-five fundamental principles in Samkhya philosophy), with Prakriti as the first, because it can transform and produce all things.
Third, birth and death have no beginning. The commentary says 'beginningless ignorance,' which is the same as what was said earlier about relying on the Tathagatagarbha to have the mind of birth and death, etc. It also says: 'All sentient beings are not called awakened because they have never been apart from thoughts from the beginning.' Therefore, it is said that beginningless ignorance, these are all statements that can counteract (afflictions). The commentary says 'the Renwang Sutra, etc.,' The first volume of the Renwang Sutra (Note: the Prajñāpāramitā Sūtra of Humane Kings Who Protect the Country) says: 'Good men, all the afflictions of sentient beings do not go beyond'
三界。諸佛應化法身亦不出三界。三界無眾生。佛何所化。是故我言三界外別有一眾生界者。是外道大有經中說。非七佛之所說也。大有經者。彼勝論師說有六句。一實。二德。三業。四大有。五同異。六和合。此六句中彼有大性。能有一切法離一切法別有體故。
二中論涅槃無後際者。即前云。所謂心性不生不滅。又云。非前際生非后際滅。又云。法身顯現起用無斷等。皆是能治之文。
一執緣論人無我者。小乘藏中所說以根非利故。但為分別蘊中無人。令證人空也。
二執相。論說不究竟者。未說法空教名半字。然有多義名不究竟。一行但行自利未能利他。二智但得生空智不得法空智。三斷但斷煩惱不斷所知。四證但證生空理不證法空理。五得但得有餘無餘涅槃。不得無住處涅槃。見五陰者。雖于蘊中不見人相。而見蘊等是其實法。既執陰法實有。故見三界不安猶如火宅。希求出離如救頭然。望到寂滅安樂之處。
三治論五陰自性不生等者。即前真如門云。一切法從本已來離言說名字心緣等相。畢竟平等。又云。一切法即真實性等。又同相。文云。一切眾生本來常住入于涅槃。下文復云。以信一切法從本已來自涅槃。故會相入實文中皆是能治也。
二究竟離者。前且據其病狀隨病
【現代漢語翻譯】 現代漢語譯本： 三界（Trailokya，欲界、色界、無色界）。諸佛應化法身也不出三界。三界沒有眾生，佛又化度誰呢？所以我說三界外別有一個眾生界，這是外道《大有經》中說的，不是七佛所說的。《大有經》是勝論師所說，有六句：一、實體（實 dravya）；二、屬性（德 guṇa）；三、活動（業 karma）；四、大有（大有 mahāsāmānya）；五、同異（同異 viśeṣa）；六、和合（和合 samavāya）。這六句中，他們認為有『大性』，能有一切法，離開一切法，別有自體。 《中論》說涅槃沒有後際，就是前面說的：『所謂心性不生不滅』，又說：『非前際生，非后際滅』，又說：『法身顯現，起用無斷』等等，都是能對治的經文。 一、執緣論者認為人無我，這是小乘經典中所說的，因為根器不夠銳利，所以只是爲了分別五蘊中無人，使他們證悟人空。 二、執著于相，所說的不究竟，這是因為沒有說『法空』的教義，叫做『半字』。然而有很多意義是不究竟的：一、行為上只行自利，不能利他；二、智慧上只得到生空智，得不到法空智；三、斷除上只斷除煩惱障，不斷除所知障；四、證悟上只證悟生空之理，不證悟法空之理；五、得到上只得到有餘涅槃、無餘涅槃，得不到無住處涅槃。見到五陰的人，雖然在五蘊中見不到人相，卻認為五蘊等是真實之法。既然執著於五蘊之法是實有的，所以見到三界不安穩，猶如火宅，希望出離，像救頭燃一樣，盼望到達寂滅安樂之處。 三、對治認為五陰自性不生等等的論點，就是前面真如門所說的：『一切法從本來就遠離言說、名字、心緣等相，畢竟平等』，又說：『一切法即真實性』等等。又在『同相』的經文中說：『一切眾生本來常住，入于涅槃』。下文又說：『因為相信一切法從本來就自涅槃』，所以在會相入實文中，都是能對治的。 二、究竟的遠離，前面只是根據病癥，隨病...
【English Translation】 English version: The three realms (Trailokya, the realm of desire, the realm of form, and the formless realm). The manifested Dharma body of all Buddhas does not go beyond the three realms. If there are no sentient beings in the three realms, whom does the Buddha transform? Therefore, I say that there is a separate realm of sentient beings outside the three realms, which is mentioned in the heretical Mahāsāmānya Sūtra, not spoken by the Seven Buddhas. The Mahāsāmānya Sūtra is expounded by the Vaiseṣika school, which speaks of six categories: 1. substance (dravya); 2. quality (guṇa); 3. activity (karma); 4. generality (mahāsāmānya); 5. particularity (viśeṣa); 6. inherence (samavāya). Among these six categories, they believe there is a 'great nature' that can possess all dharmas, be separate from all dharmas, and have its own distinct essence. The Madhyamaka-kārikā says that Nirvana has no subsequent limit, which is what was said earlier: 'What is called mind-nature is neither born nor extinguished,' and also says: 'It is not born in the prior limit, nor extinguished in the subsequent limit,' and also says: 'The Dharma body manifests and its function is unceasing,' etc., all of which are texts that can counteract. First, those who adhere to the theory of dependent origination believe that there is no self in persons. This is what is said in the Small Vehicle scriptures because their faculties are not sharp enough, so it is only to distinguish that there is no person within the five aggregates, so that they may realize the emptiness of persons. Second, those who cling to characteristics and whose teachings are not ultimate, this is because the teaching of 'emptiness of dharmas' has not been spoken, and it is called 'half a word'. However, there are many meanings that are not ultimate: 1. In conduct, they only practice self-benefit and cannot benefit others; 2. In wisdom, they only attain the wisdom of the emptiness of persons and do not attain the wisdom of the emptiness of dharmas; 3. In severance, they only sever the afflictive obscurations and do not sever the cognitive obscurations; 4. In realization, they only realize the principle of the emptiness of persons and do not realize the principle of the emptiness of dharmas; 5. In attainment, they only attain the Nirvana with remainder and the Nirvana without remainder, and do not attain the Nirvana without abiding. Those who see the five aggregates, although they do not see the appearance of a person within the five aggregates, they consider the five aggregates, etc., to be real dharmas. Since they cling to the five aggregates as being real, they see the three realms as being unstable, like a burning house, hoping to escape, like saving their own head from fire, hoping to reach a place of tranquil joy. Third, to counteract the argument that the nature of the five aggregates is unborn, etc., is what the True Thusness Gate said earlier: 'All dharmas from the beginning are apart from speech, names, mental conditions, etc., and are ultimately equal,' and also says: 'All dharmas are the true nature,' etc. Also, in the text of 'Same Appearance' it says: 'All sentient beings are originally constantly abiding and enter into Nirvana.' The following text also says: 'Because they believe that all dharmas are originally self-Nirvana,' so in the texts where appearances are merged into reality, all are able to counteract. Second, ultimate separation, the previous was only based on the symptoms of the illness, according to the illness...
設藥。故對空說有。對有說空。未能究竟。今則具約真理一切皆遣。言說道斷心行處滅。平等一味。方名究竟。是則對治符于依言真如。究竟符于離言真如也。一總顯。論染凈無自相者。所以得名染者。以待凈立。當知染相非自相也。凈相亦爾。餘本末有空生佛。乃至世出世等。仿此而知。故凈名云。若見垢實性。即無凈相。順於滅相。是為入不二法門。疏因待者。若染法因待凈成。即凈法還為染待。如是展轉墮無窮過。無因待等者。若本無染為因為待。則何有凈為所成法。相待無相待下。或問曰。此諸染凈應可在迷之時。未得離於相待。悟後方得相待即無相待耶。故此釋云。法體本爾。非謂由悟始得如是。以染凈法本離言說分別。畢竟平等。何須待悟方始無耶。如下自釋。
二類求疏顯上非心者。此顯非智等一句。上則總標非色非心。今此非智等重示非心義也。顯上非色者如前可見。亦可此句重覆前非色等義。謂非色心智識等。即以攝盡世出世間一切相待諸法皆無也。今恐聞此無。故便作無解墮于斷見。今則覆疏有無俱絕也。又是覆前對治離中能治所治空有之法。俱不立也。前則以藥治病。此則藥病俱遣。究竟離義於斯顯矣。論畢竟不可說相者結也。此有兩意。一約時。謂明色心等相。非唯暫時不可說。盡于
【現代漢語翻譯】 現代漢語譯本：假設有藥物存在，所以針對空性而談論有，針對有而談論空性，這都未能達到究竟。現在則是全面而精要地闡述真理，一切都予以捨棄，言語的道路斷絕，心的活動也止息，達到平等一味的狀態，才可稱為究竟。這就是說，對治的法門符合依言語表達的真如，而究竟的境界則符合離言語表達的真如。總的來說，論述染與凈沒有自性，之所以被稱為染，是因為相對於凈而存在，應當明白染相併非其自身固有的相狀。凈相也是如此。其餘如本末、有空、生佛，乃至世間和出世間等概念，都可以依此類推。所以《維摩詰經》說：『如果看到垢染的真實自性，那就沒有凈相了。』順應滅相，這就是進入不二法門。疏文中說因為相互依存，如果染法依賴凈而成立，那麼凈法反過來也依賴染，這樣輾轉下去就會陷入無窮的過失。沒有相互依存等，如果本來沒有染作為因和所依賴的條件，那麼又怎麼會有凈作為所成就的法呢？相待無相待下面，有人或許會問：這些染凈之法應該可以在迷惑的時候，還沒有脫離相互依存的狀態，覺悟之後才能達到相互依存即無相互依存的境界嗎？所以這裡解釋說，法的本體本來就是如此，不是說因為覺悟才開始變成這樣。因為染凈之法本來就脫離了言語和分別，畢竟是平等的，何必等到覺悟之後才沒有相互依存呢？如下文自己會解釋。 第二類是尋求疏文來彰顯上面所說的『非心』。這裡彰顯『非智』等一句，上面是總的標明非色非心，現在這裡用『非智』等來再次揭示非心的含義。彰顯上面所說的『非色』，如前面所見。也可以說這句話是重複前面非色等的含義，即非色、心、智識等，就是說已經涵蓋了世間和出世間一切相互依存的諸法，都是不存在的。現在恐怕聽到這個『無』，就產生虛無的理解而墮入斷見，現在則是進一步說明有和無都斷絕了。這又是進一步說明前面所說的對治和遠離，能對治和所對治的空有之法，都不成立。前面是用藥物來治療疾病，這裡則是藥物和疾病都捨棄了，究竟的遠離之義就在這裡顯現了。《論》中說畢竟不可說相，這是總結。這裡有兩層意思，一是就時間而言，說明色心等相，不是僅僅暫時不可說，直到永遠都是不可說的。
【English Translation】 English version: Suppose there is medicine, therefore, speaking of 'existence' in relation to emptiness, and speaking of 'emptiness' in relation to existence, neither of these reaches the ultimate. Now, comprehensively and concisely expounding the truth, everything is relinquished, the path of language is cut off, and the activity of the mind ceases. Only when a state of equality and oneness is reached can it be called ultimate. That is to say, the method of counteracting corresponds to the Suchness (Tathata) expressed through language, while the ultimate state corresponds to the Suchness beyond language. In general, the discussion of defilement (klesha) and purity having no self-nature means that what is called 'defilement' exists in relation to 'purity'. It should be understood that the characteristic of defilement is not its own inherent characteristic. The same is true for the characteristic of purity. Other concepts such as beginning and end, existence and emptiness, sentient beings and Buddhas, and even the mundane and supramundane, can be understood in a similar way. Therefore, the Vimalakirti Sutra says: 'If one sees the real nature of impurity, then there is no purity.' Conforming to the characteristic of cessation, this is entering the non-dual dharma gate. The commentary states that because of mutual dependence, if defiled dharmas are established by depending on purity, then pure dharmas in turn depend on defilement. Continuing in this way, one falls into infinite faults. 'Without mutual dependence, etc.' means that if there is originally no defilement as a cause and condition, then how can there be purity as an accomplished dharma? Below, 'mutual dependence without mutual dependence', someone might ask: Should these defiled and pure dharmas be in a state of mutual dependence when one is deluded, and only after enlightenment can one reach a state where mutual dependence is without mutual dependence? Therefore, it is explained here that the nature of dharma is originally like this, not that it only becomes like this because of enlightenment. Because defiled and pure dharmas are originally free from language and discrimination, and are ultimately equal, why is it necessary to wait until enlightenment to be without mutual dependence? The following text will explain itself. The second category is seeking the commentary to highlight the 'non-mind' mentioned above. Here, highlighting the phrase 'non-wisdom' etc., the above generally indicates non-form and non-mind, and now here, 'non-wisdom' etc. is used to reveal the meaning of non-mind again. Highlighting the 'non-form' mentioned above is as seen before. It can also be said that this sentence repeats the meaning of the previous non-form etc., that is, non-form, mind, wisdom, consciousness, etc., which means that it has covered all mutually dependent dharmas of the mundane and supramundane, all of which do not exist. Now, fearing that upon hearing this 'non-existence', one will generate a nihilistic understanding and fall into nihilistic views, now it is further explained that both existence and non-existence are cut off. This is further explaining the aforementioned counteracting and distancing, the dharmas of existence and emptiness that can be counteracted and are counteracted, are not established. The former is using medicine to treat illness, and here both medicine and illness are abandoned, and the ultimate meaning of distancing is revealed here. The Treatise says that the aspect of being ultimately unspeakable is a conclusion. There are two meanings here, one is in terms of time, explaining that the aspects of form, mind, etc., are not only temporarily unspeakable, but are unspeakable forever.
未來畢竟亦不可說。二約法。非謂法體不可作色心等相。說餘一異凡聖因果生死涅槃一切相。畢竟不可說故。前真如門云。一切法從本已來離言說相。離名字相等。今則相盡歸如。合於本體。入真如門也。
一正會伏疑者。和會佛意。以釋疑難。此疑不顯但有釋文。伏而不現。故云伏疑。疏離性者。本性無故。本性既無。何相之有。如前所離之文。故經云。凡所有相皆是虛妄。種種言說者。即前顯示正義之文也。假言等者。如假筏渡河意不在筏。以此土眾生皆以聞思修入三摩地故。須以音聲為佛事也。故經云。此方真教體清凈在音聞。欲取三摩提。實以聞中入。又經云。總持無文字。佛以文字說。
二辨意。論離念歸如等者。意令離前邪執有無等念。歸於真如故。智論云。念想觀已除言語法皆滅。如是尊妙人則能見般若。
三釋成論令心生滅者。心通真妄。但依主持業之異詳之。實智即本覺能入即始覺。十地已還不得入者。蓋緣有念也。故前文云。一切眾生不名為覺。以從本已來念念生滅未曾離念故。
分別發趣道相者。前雖正義已顯。邪執又亡直論見解。茍無偏僻。然于發心趣求修證階降殊。未諳悉。若止而不進。則前解何為。有解無行如風中燈照物不了。亦如有目無足。豈到前所。茍或
【現代漢語翻譯】 現代漢語譯本：未來的事情畢竟也是不可說的。第二條約定是，並非說法體的本體不能呈現色、心等現象，而是說其餘的一切現象，如一與異、凡人與聖人、因果、生死、涅槃等等，畢竟都是不可說的。前面的真如門中說：『一切法從一開始就遠離言說相，遠離名字相等。』現在則是所有現象都歸於如，與本體合一，進入真如門。
第一，爲了端正理解而消除疑惑：調和佛的意圖，以此來解釋疑難。這個疑惑並不明顯，只是有解釋的文字，隱藏而不顯現，所以說是『伏疑』。疏離自性：因為自性本無。自性既然沒有，哪裡會有現象呢？就像前面所說的遠離之文。所以經中說：『凡所有相，皆是虛妄。』種種言說：就是前面顯示正義的文字。假言等：就像用木筏渡河，目的不在於木筏本身。因為這個世界的眾生都是通過聽聞、思考、修習進入三摩地，所以必須用音聲來作為佛事。所以經中說：『此方真教體，清凈在音聞。欲取三摩提，實以聞中入。』又經中說：『總持無文字，佛以文字說。』
第二，辨明意圖：論述離念歸於真如等，意在使人離開之前邪執的有無等念頭，歸於真如。智度論中說：『念想觀已除，言語法皆滅。如是尊妙人，則能見般若（prajna，智慧）。』
第三，解釋併成就理論，使心生滅：心貫通真妄，但根據其所主持的業力不同來詳細說明。實智就是本覺，能夠進入的就是始覺。十地（ten bhumi，菩薩修行的十個階段）以下的菩薩還不能進入，是因為還有念頭。所以前面的文章說：『一切眾生不名為覺，以從本已來，唸唸生滅，未曾離念故。』
分別發起趨向正道的各種現象：前面雖然正義已經顯明，邪執也已消除，直接論述見解，即使沒有偏頗之處，然而對於發心、趨求、修證的階梯和次第，還不熟悉。如果停止而不前進，那麼之前的理解又有什麼用呢？有理解而沒有行動，就像風中的燈，照物不清楚，也像有眼睛而沒有腳，怎麼能到達目的地呢？如果...
【English Translation】 English version: The future, after all, cannot be spoken of. The second agreement is not that the essence of Dharma (法, Dharma) cannot manifest as forms, mind, etc., but that all other phenomena, such as oneness and difference, ordinary beings and sages, cause and effect, birth and death, Nirvana (涅槃, Nirvana), etc., are ultimately unspeakable. The previous True Thusness Gate (真如門, Zhenru Men) says: 'All dharmas from the beginning are apart from the characteristics of speech, apart from the characteristics of names, etc.' Now, all phenomena return to Thusness (如, Ru), uniting with the essence, entering the True Thusness Gate.
First, to harmonize understanding and eliminate doubts: reconciling the Buddha's intention to explain difficulties. This doubt is not obvious, but there are explanatory texts, hidden and not apparent, so it is called 'latent doubt'. Separating from self-nature: because self-nature is originally non-existent. Since self-nature does not exist, where would phenomena come from? Like the previously mentioned text of separation. Therefore, the sutra says: 'All forms are illusory.' Various speeches: these are the texts that reveal the correct meaning. Provisional words, etc.: like using a raft to cross a river, the purpose is not the raft itself. Because the beings of this world all enter Samadhi (三摩地, Samadhi) through hearing, thinking, and practicing, it is necessary to use sound as a Buddha-activity. Therefore, the sutra says: 'The true essence of teaching in this land is purity in hearing.' 'To attain Samadhi, one truly enters through hearing.' Also, the sutra says: 'Total retention has no words, but the Buddha speaks with words.'
Second, clarifying intention: discussing leaving thoughts and returning to Thusness, etc., intends to make people leave the previous wrong attachments to thoughts of existence and non-existence, and return to True Thusness. The Maha-prajnaparamita-sastra (智度論, Zhidulun) says: 'When thoughts and contemplations are eliminated, speech and language are all extinguished. Such a venerable and wonderful person can then see Prajna (般若, Prajna).'
Third, explaining and accomplishing the theory, causing the mind to arise and cease: the mind penetrates both truth and falsehood, but it is explained in detail according to the different karmas it upholds. True wisdom is original enlightenment, and that which can enter is initial enlightenment. Bodhisattvas below the ten bhumis (十地, ten bhumi) cannot enter because they still have thoughts. Therefore, the previous text says: 'All sentient beings are not called enlightened, because from the beginning, thoughts arise and cease in every moment, never leaving thoughts.'
Distinguishing the various phenomena of initiating and heading towards the path: although the correct meaning has been revealed and wrong attachments have been eliminated, directly discussing views, even if there are no biases, the stages and order of initiating the mind, striving, practicing, and realizing are not yet familiar. If one stops and does not advance, then what is the use of the previous understanding? Having understanding without action is like a lamp in the wind, illuminating things unclearly, or like having eyes but no feet, how can one reach the destination? If...
進之則知復何往。故此分別。令知知已令進。則免其叨濫上流。及自輕退屈爾。自此已下則釋立義分中所立乘義也。一標意釋名者。文中但有標章釋名。而無標意之語。恐章字誤為意字。智者詳之。疏覺道者。即所證菩提果也。佛果圓通。故名為道。論發心即發三種心。修行即始從信位終至金剛。已還所行二利諸波羅蜜。一一皆能趣向上位故。疏欲明等者通敘其意。明即分別也。種類不同者。釋相之一字。即發心與行各有不同故。名相也。如發心橫有真(信成就發心等)偽(學他發心等也)豎有淺(信成就發心)深(證發心解行發心通於深淺)故行則可知。
一標論發心三種者。義有通別。通則總名發趣。故標云。發心修行趣向義故。別則前二是發起。后一是開發。又心為所發。人及菩提為能發。謂人能起發菩提能引發。謂此人有內勛為因緣。善根為增上緣。菩提為所緣境。由此眾緣而發其心。斯則以能望所。名為發心。又隨位別有能所發趣之義。至文當辨。
二徴列。疏十信等者。斯則十信滿心人為能發。直等三心為所發。又十信滿心為能趣。十住位為所趣。二位出入心同時。義如前說。解法空者。即下云。以知法性無慳貪。乃至無無明等。知即解也。順行十度者。下說順性修行檀波羅蜜乃至般若波羅
【現代漢語翻譯】 現代漢語譯本：如果繼續前進，就會知道要回到哪裡。因此需要進行區分，讓人知道已經知道了，從而繼續前進，這樣可以避免他們冒充上流人士，以及妄自菲薄、退縮不前。從這裡開始，以下解釋的是立義分中所建立的乘義。一、標意釋名：文中只有標章釋名，而沒有標意之語，恐怕是章字誤寫為意字，智者應該詳細考察。疏解『覺道』，就是所證得的菩提果。佛果圓滿通達，所以名為道。論述發心，就是發起三種心。修行，就是從信位開始，直到金剛位為止，所修行的二利（自利利他）諸波羅蜜，每一個都能趨向更高的地位。疏解『欲明等』，是總的敘述其意義，『明』就是分別。『種類不同』，解釋『相』字，就是發心和修行各有不同，所以名為相。例如發心橫向有真（信成就發心等）、偽（學他發心等），縱向有淺（信成就發心）、深（證發心、解行發心通於深淺），修行的情況可以依此類推。 一、標論發心三種：意義有通有別。通指總名為發趣，所以標明說：『發心修行趣向義故』。別指前兩種是發起，后一種是開發。又心是所發的，人和菩提是能發的，意思是人能夠發起，菩提能夠引發。意思是這個人有內在的熏習作為因緣，善根作為增上緣，菩提作為所緣境，由此各種因緣而發起他的心。這就是以能望所，名為發心。又隨著位次的差別，有能所發趣的意義，到正文時會加以辨別。 二、征列。疏解『十信等』，這就是十信滿心的人作為能發的，直心、深心、大悲心這三種心作為所發的。又十信滿心作為能趣的，十住位作為所趣的。兩個位次的進出心是同時的，意義如前面所說。『解法空』，就是下面說的：『以知法性無慳貪，乃至無無明等』，『知』就是『解』。『順行十度』，下面會說到順應本性修行檀波羅蜜（Dānapāramitā，佈施波羅蜜）乃至般若波羅蜜（Prajñāpāramitā，智慧波羅蜜）。
【English Translation】 English version: If one continues to advance, one will know where to return. Therefore, distinctions are necessary, allowing one to know that one already knows, thus continuing to advance. This avoids them from presumptuously claiming to be superior and from belittling themselves and retreating. From here onwards, what is explained is the meaning of the vehicle established in the Establishing Meaning section. 1. Indicating the Intention and Explaining the Name: In the text, there is only indicating the chapter and explaining the name, but no mention of indicating the intention. It is feared that the character 『chapter』 (章) is mistakenly written as the character 『intention』 (意). The wise should examine this in detail. The commentary on 『Awakened Path』 (覺道) refers to the Bodhi fruit (菩提果) that is realized. The Buddha fruit (佛果) is complete and all-pervading, hence it is called the Path. Discussing the arising of the mind (發心), it means arising the three kinds of minds. Cultivation (修行) means starting from the stage of faith (信位) and ending at the Vajra stage (金剛位), the two benefits (self-benefit and benefiting others) and all the Pāramitās (波羅蜜, perfections) that are practiced, each of which can lead to higher positions. The commentary on 『Desiring to clarify etc.』 is a general narration of its meaning. 『Clarify』 (明) means to distinguish. 『Different kinds』 explains the word 『aspect』 (相), which means that the arising of the mind and practice are different, hence the name 『aspect』. For example, the arising of the mind horizontally has true (faith-accomplished arising of the mind, etc.) and false (learning from others arising of the mind, etc.), and vertically has shallow (faith-accomplished arising of the mind) and deep (realization arising of the mind, understanding and practice arising of the mind encompassing both shallow and deep). The situation of practice can be inferred similarly. 1. Indicating the Three Kinds of Arising of the Mind: The meaning has general and specific aspects. Generally, it is collectively called 『arising and proceeding』 (發趣), so it is indicated as: 『Arising of the mind, practice, and proceeding towards meaning』. Specifically, the first two are 『arising』 (發起), and the last one is 『developing』 (開發). Also, the mind is what is arisen, and people and Bodhi are what can arise it, meaning that people can initiate and Bodhi can induce. It means that this person has internal conditioning as the cause, good roots as the enhancing condition, and Bodhi as the object of focus. Due to these various conditions, their mind arises. This is taking the able in relation to the object, and it is called 『arising of the mind』. Also, depending on the difference in stages, there is the meaning of able and object of arising and proceeding, which will be distinguished in the main text. 2. Questioning and Listing. The commentary on 『Ten Faiths etc.』 means that the person with the mind full of the Ten Faiths (十信) is the one who can arise, and the three minds of straightforwardness, deep mind, and great compassion are what are arisen. Also, the mind full of the Ten Faiths is what can proceed, and the Ten Abodes (十住位) are what are proceeded towards. The entering and exiting of the two stages happen simultaneously, and the meaning is as described earlier. 『Understanding the emptiness of phenomena』 (解法空) is what is said below: 『Because one knows that the nature of phenomena is without stinginess, and even without ignorance, etc.』, 『know』 (知) means 『understand』 (解). 『Practicing the Ten Perfections in accordance』 (順行十度) will be discussed below, which means cultivating Dānapāramitā (檀波羅蜜, Perfection of Giving) and even Prajñāpāramitā (般若波羅蜜, Perfection of Wisdom) in accordance with one's nature.
蜜等。能所發趣例上可知。初地等者。此以二地乃至佛果。辨能所發趣等義。前二下料揀優劣。相似者。以有分別心故。名相似覺。真實者。以得無分別智故。即隨分覺。通約證理。故云真實。然此三中初該信住。次該行向。后該地果。此三種心從因至果。一切行位靡不足矣。
一問論依何等人者。約何位人說發心義。修何等行者。由行何行而得發心。據下答意。即依十信位人。修信進念等十種善行。十千劫滿至第十信滿心。則能發也。
疏前信等者。即明此答中。前後兩科意也。一能修人疏多門者。謂小乘及權實等異。已見前文。於此三中今取實教。明三聚義如疏分別。
二所修論信業果報者。業通善惡。果通樂苦。果能酬因故名為報。此通而言也。非約總別。十善者。即不殺等十。非謂十種信心。若信等十下文方配。疏謂有下聞熏通師教。內熏兼體相。善根者。若準過去。還因熏力所成。今望現在且名宿善。就因所論故名為根。能信下即止滅相義也。昔雖有善以創熏故。善根微劣方成其種。未能起信勤求諸行。今以再習再熏。及三事併力故能起也。是則善根在昔為所成。在今為能起。正同法華系珠解珠之譬也。福德分。分即因義。此十善行始成世間有漏福。終成出世無漏福故。亦即福德中之一
【現代漢語翻譯】 現代漢語譯本： 蜜等。能所發趣的例子如上文可知。初地等者（初地等：指菩薩修行階位的最初階段，即歡喜地）。這裡用二地乃至佛果，辨別能發趣和所發趣等的意義。前二句是用來料揀優劣。相似者，因為有分別心的緣故，名為相似覺。真實者，因為得到無分別智的緣故，就是隨分覺。通約證理，所以說真實。然而這三種心中，初地包含信住（信住：十住位的最初階段，指信心堅固，安住于理），其次包含行向（行向：十行和十回向，菩薩修行的中間階段），最後包含地果（地果：十地和佛果，菩薩修行的最終階段）。這三種心從因至果，一切行位沒有不包含的。 一問：論中依據什麼樣的人（論依何等人者）？是約什麼位次的人說發心（發心：立志成佛）的意義？修什麼樣的行（修何等行者）？由修行什麼行而得到發心？根據下面的回答的意思，就是依據十信位的人，修行信、進、念等十種善行。十千劫圓滿，到第十信滿心，就能發心了。 疏解：前面的信等（疏前信等者），就是說明這個回答中，前後兩科的意義。一、能修的人疏多門，是說小乘以及權實等不同，已經見於前文。在這三種中，現在取實教，說明三聚義（三聚義：三種戒律，即攝律儀戒、攝善法戒、饒益有情戒）如疏中分別。二、所修的論信業果報（所修論信業果報者），業通善惡，果通樂苦。果能酬報因，所以名為報。這是通而言之，不是約總別。十善（十善者），就是不殺等十種善行，不是說十種信心。如果是信等十種，下文才配合。疏解說：有下文熏習通師教。內熏兼體相。善根（善根者），如果按照過去來說，還是因為熏習的力量所成就。現在希望現在且名為宿善。就因所論所以名為根。能信下就是止滅相義。過去雖然有善，因為初次熏習的緣故，善根微弱，才成為種子，未能起信勤求諸行。現在因為再次習再熏，以及三事併力的緣故，才能生起。這樣說來，善根在過去是所成，在現在是能起。正同《法華經》系珠解珠的比喻。福德分（福德分），分就是因的意義。這十善行開始成就世間有漏福，最終成就出世無漏福，也就是福德中的一種。
【English Translation】 English version: Honey, etc. The examples of 'what can initiate' and 'what is initiated' are as previously explained. 'The first Bhumi (初地) etc.' refers to the first Bhumi (初地, the first of the ten Bhumis, representing the stage of joy) and beyond, up to the fruition of Buddhahood. Here, we use the second Bhumi and beyond to differentiate the meanings of 'what can initiate' and 'what is initiated.' The preceding two sentences are used to discern superior and inferior. 'Similar' is named 'similar awakening' because of the presence of discriminating mind. 'Real' is 'partial awakening' because of obtaining non-discriminating wisdom. It generally refers to the realization of truth, hence it is called 'real.' However, among these three minds, the first includes Faith-Abiding (信住, the initial stage of the Ten Abodes, indicating firm faith and abiding in principle), the second includes Practice-Orientation (行向, the stages of the Ten Practices and Ten Dedications, the middle stages of Bodhisattva practice), and the last includes Bhumi-Fruition (地果, the Ten Bhumis and the Fruition of Buddhahood, the final stages of Bodhisattva practice). These three minds, from cause to effect, encompass all stages of practice. One question: According to what kind of person does the treatise speak about the meaning of generating Bodhicitta (發心, the aspiration to achieve Buddhahood)? About what stage of person does it speak? What kind of practice (修何等行者) does one cultivate? By practicing what kind of practice does one attain the generation of Bodhicitta? According to the meaning of the answer below, it is based on the person in the Ten Faiths position, cultivating the ten kinds of virtuous practices such as faith, diligence, mindfulness, etc. When ten thousand kalpas are completed, reaching the full mind of the tenth faith, then one can generate Bodhicitta. Explanation: 'The preceding Faith etc.' (疏前信等者) explains the meaning of the two sections, front and back, in this answer. First, 'the person who can cultivate has many approaches' refers to the differences between the Hinayana, provisional, and real teachings, as seen in the previous text. Among these three, we now take the real teaching to explain the meaning of the three aggregates of precepts (三聚義, the three sets of precepts: the precepts of restraining from evil, the precepts of cultivating good, and the precepts of benefiting sentient beings) as distinguished in the commentary. Second, 'the treatise on faith, karma, and retribution that is cultivated' (所修論信業果報者): karma encompasses good and evil, and retribution encompasses pleasure and suffering. Retribution can repay the cause, hence it is called 'retribution.' This is a general statement, not about the overall or specific. 'Ten Virtues' (十善者) refers to the ten virtuous actions such as not killing, not the ten kinds of faith. If it is the ten of faith etc., it will be matched in the following text. The commentary says: 'There is the following: hearing and learning through the teacher's teachings. Internal influence combines substance and form.' 'Good roots' (善根者), if based on the past, are still accomplished by the power of influence. Now, looking at the present, it is temporarily called past good. It is called 'root' because it is discussed in terms of cause. 'Able to believe' below is the meaning of stopping and extinguishing phenomena. Although there was good in the past, because of the initial influence, the good roots were weak, only becoming seeds, unable to generate faith and diligently seek various practices. Now, because of repeated practice and influence, and the combined power of the three things, it can arise. Thus, good roots were 'what was accomplished' in the past and are 'what can arise' in the present. It is exactly like the analogy of tying and untying the pearl in the Lotus Sutra. 'Merit division' (福德分), 'division' is the meaning of cause. These ten virtuous actions initially accomplish worldly, defiled merit, and ultimately accomplish transcendental, undefiled merit, which is one of the merits.
分也。以福有無量故。亦即福德之分齊也。顯非智慧故。論厭生死等者。信解漸增故。能知三界不安猶如火宅。所以厭之。知菩提佛果是極清涼。所以求之。疏菩提分等。亦如前說。此二分並上福德分至果成就。如次為智斷恩之三德也。行因者欣厭之事。情動于中因此起行。故名行因。問修十善因已是其行。云何目為行因耶。答望后出世之行。故以世善為因。斯則世間有漏行。與出世無漏行為因也。問厭生死求菩提。豈非出世行耶。答雖有此心未有其事。厭欲之言思之可見。又此厭求但是事善。未與理觀相應。不名正行。然據此文猶在信前未入十信。且為十信作方便也。如世起厭求心欲行善者。豈便是十信人耶。故疏云。上皆辨行因者。是此義也。次云。修行信心。方是正十信位。論得值等者。佛即據位合是應身。于中隨機現化不定一種。謂作父母眷屬等。已如前說。今但言佛者。據本而言也。亦可偏舉以佛形得度者說。親近承事供給供養。亦可親承者。謂親得承受佛之教誨也。既為現身必聞法要。即聞法生解。修行信心。疏行緣者。即用熏習中差別緣也。謂約等者。以前云。因緣具足乃得成辦。故不可闕。十信心者。謂信進念定慧施戒護舍愿也。於此位中具起四種信心。行五種妙行。修習真如三昧。漸入漸深以至成
熟。堪入初住爾。
三行成論一萬劫者。約根利鈍料揀有四句。一利根不精進。二利根精進(此二劫數皆不可定)三鈍根精進。極遲一萬劫。四鈍不精進。此乃困而不學。何足以議其劫數耶。今此論中取第三者。故云一萬劫。故本業經云。是信相菩薩十千劫行十戒法。當出十信心入初住位。又彼經云。若一劫二劫三劫修十善法。亦退亦出。若值善友能信佛法。若一劫二劫方入住位。疏行成者。本疏云。時滿行成。時謂十千劫。行謂十信心滿至出心也。論諸佛菩薩者。即前所值佛菩薩等。此中既教令發心。猶在信位所值之佛。或化或報也。疏約勝緣者。即佛及菩薩眾生苦。正法滅皆是勝緣。佛菩薩等既垂誨勖。焉不發心。我等每遇微智片福之人。有所勸喻。尚自發心。況佛及菩薩親授教誨耶。或觀一切眾生與己無異。但以迷真執妄。枉受輪迴。是故起大悲心。咸欲濟度。自愧力小事與願違故。且發心趣求佛果。克備神用。方堪拯濟。故十地經云。見諸眾生孤獨無侶。生哀愍心。此如有人見民疲極。賦重役繁正令不行。罔知所訴。自惟無力如何治之。因而進德修業求薦取仕。務去民瘼。令上下無怨以致治也。或見佛法將滅眾生無依。為欲護持。又寡道力故。發心修行以希入證。隨其力用方能振舉。然夫言法者。具教
【現代漢語翻譯】 現代漢語譯本：成熟了，可以進入初住位了。
『三行成論一萬劫』，是根據根器的利鈍來判斷的，有四種情況：一是利根但不精進；二是利根且精進（這兩種情況的劫數都無法確定）；三是鈍根但精進，最慢需要一萬劫；四是鈍根又不精進，這是困頓而不學習，哪裡還能討論劫數呢？現在此論中取第三種情況，所以說一萬劫。所以《本業經》說：『是信相菩薩用十千劫修行十戒法，當出十信心進入初住位。』又那部經說：『如果用一劫、二劫、三劫修十善法，也會退轉也會進步。如果遇到善友能信佛法，用一劫、二劫才能進入住位。』疏文中『行成』的意思，本疏解釋說：『時間滿了，修行成就。』時間指的是十千劫，修行指的是十信心圓滿到生起出心。論中『諸佛菩薩』，就是前面所遇到的佛菩薩等。這裡既然教令發心，仍然是在信位所遇到的佛，或是化身或是報身。疏文中『約勝緣』，指的是佛以及菩薩、眾生受苦、正法將滅，這些都是殊勝的因緣。佛菩薩等既然垂示教誨勉勵，怎麼會不發心呢？我們每次遇到稍微有點智慧有點福報的人，受到勸說開導，尚且會發心，更何況是佛以及菩薩親自傳授教誨呢？或者觀察一切眾生與自己沒有差別，只是因為迷惑于真理而執著于虛妄，白白地遭受輪迴之苦，因此生起大悲心，都想要救度他們。因為慚愧自己力量太小，事情與願望相違背，所以先發心去追求佛果，具備足夠的神通力量，才能救濟他們。所以《十地經》說：『見到各種眾生孤獨無助，生起哀憐之心。』這就像有人看到百姓疲憊不堪，賦稅沉重徭役繁多政令無法推行，不知道向誰申訴。自己考慮到沒有能力如何治理這種情況，因而努力修養德行，求取官職，務必去除百姓的痛苦，使上下沒有怨恨，從而達到天下大治。或者看到佛法將要滅亡，眾生沒有依靠，爲了護持佛法，又缺乏道力，所以發心修行，希望能夠證悟，隨著自己的能力才能有所作為。然而說到法，具備教
【English Translation】 English version: Mature, and can enter the first Abode (初住, Chūzhù, the first stage of Bodhisattva path).
The 'Ten Thousand Kalpas (劫, jié, eon) for the Completion of Three Practices' is determined based on the sharpness or dullness of the faculties, with four possibilities: 1. Sharp faculties but without diligence; 2. Sharp faculties and diligent (the number of kalpas for these two is uncertain); 3. Dull faculties but diligent, taking at most ten thousand kalpas; 4. Dull faculties and without diligence, which is being trapped and not learning, so how can we discuss the number of kalpas? This treatise takes the third case, hence the saying of ten thousand kalpas. Therefore, the Brahma-net Sutra (本業經, Běnyè Jīng) says: 'These are the Bodhisattvas of Faith (信相菩薩, Xìnxiàng Púsà) who practice the Ten Precepts (十戒法, Shíjiè Fǎ) for ten thousand kalpas, and will emerge from the Ten Faiths (十信心, Shí Xìnxīn) and enter the first Abode.' And that sutra says: 'If one cultivates the Ten Good Deeds (十善法, Shí Shàn Fǎ) for one, two, or three kalpas, one will also regress and progress. If one encounters a good friend and can believe in the Buddha-dharma, it will take one or two kalpas to enter the Abode.' The meaning of 'completion of practice' in the commentary is explained in the original commentary as: 'When the time is full, the practice is completed.' Time refers to ten thousand kalpas, and practice refers to the fulfillment of the Ten Faiths to the arising of the mind of emergence. The 'Buddhas and Bodhisattvas' in the treatise are the Buddhas and Bodhisattvas encountered earlier. Since this teaches to arouse the mind, it is still the Buddha encountered in the stage of faith, either a manifestation body (化身, huàshēn) or a reward body (報身, bàoshēn). The 'depending on superior conditions' in the commentary refers to the Buddha, Bodhisattvas, the suffering of sentient beings, and the decline of the Dharma, all of which are superior conditions. Since the Buddhas and Bodhisattvas bestow teachings and encouragement, how can one not arouse the mind? We often encounter people with slight wisdom and small blessings, and are encouraged to arouse the mind, let alone the Buddhas and Bodhisattvas personally imparting teachings? Or observing that all sentient beings are no different from oneself, but are deluded by the truth and attached to falsehood, suffering in the cycle of rebirth in vain, therefore arousing great compassion, wanting to liberate them all. Ashamed of one's own small power, and that things go against one's wishes, one first arouses the mind to seek the Buddha-fruit (佛果, Fóguǒ), possessing sufficient supernatural powers to be able to save them. Therefore, the Ten Bhumi Sutra (十地經, Shí Dì Jīng) says: 'Seeing all sentient beings lonely and helpless, arousing a compassionate heart.' This is like someone seeing the people exhausted, with heavy taxes and numerous corvée labors, and the government orders not being implemented, not knowing who to appeal to. Considering that one has no power to govern this situation, one strives to cultivate virtue and seek official position, determined to remove the suffering of the people, so that there is no resentment between the upper and lower levels, thereby achieving great governance. Or seeing that the Buddha-dharma is about to perish and sentient beings have no refuge, in order to protect the Dharma, and lacking the power of the Way, one arouses the mind to practice, hoping to attain enlightenment, and with one's own power can make a difference. However, speaking of the Dharma, it possesses teaching
理行果。今之滅者。但於四中約教行滅。理果不滅。教滅者。且佛垂教。意在弘通若沉廢不行即是滅義。不必如始皇之煨燼師子之焚燒。正如序中沈貝葉之義也。行滅者。無人修故。故智論云。法滅者。謂修行滅。今所護持亦唯教行。即書寫讀誦隨分解說。獎勸後學。使燈燈相續明明無盡。是護教也。若克己修進勖勵有緣。令佛種不斷。是護行也。若復細詳。理果二法亦有滅義。然與上教行相因而滅。由無教故無行。無行故無證。無證故無果也。此四雖皆名滅。而滅義不同。謂教行唯斷滅理法唯隱滅。果約性相兼於二義故。涅槃說有二種因緣。令正法久住。一者內有持戒比丘。二者外有篤信檀越。又說釋迦遺法最後滅時。諸比丘等不是闕乏供養。令佛法滅。卻因四事豐足憍恣心生。天魔得便。釋迦遺法從是永滅。茍或發心趣求佛果。豈唯持戒。故其佛法無以見滅。今論中言或者。即不定義。於前三中隨當一事。即能發心也。勝緣下然此菩薩萬劫修行。器用非淺。因緣發趣豈唯此三。故今略而舉之。以二利行中緣有無量。不可具載。故云略也。于中下配自他。以由他所教。出自己心二不同故。亦同下配所發心。直心者。下云。一者直心正念真如法故。以蒙親教。遂能發心。正念真如離於沉掉一切邪曲。名為直也。深心者
。為欲護法故。須創意備修萬行。具諸功德即成此心。余同即大悲心也。如文可見。
三結成。疏不墮凡小等者。故十地論說令護二行。謂護煩惱行及二乘行。若初心人聞責凡夫行。卻落二乘行。聞呵二乘行卻入凡夫行。不肯行於中道。今得信心成就故不墮。爾習種性者。本業經中從因至果。攝為六種性。謂十住習種性。十行性種性。十回向道種性。十地聖種性。等覺性妙覺性。今即初也。順內熏者。反與真如體相相順。此揀地上無分別心之相應也。以地上與理合故。名為相應。今此地前但隨順故。名為相應。以未得無分別心故。定當得果者。由住佛果之正因故。謂此菩薩入正定聚。與佛正因相應。既順其因決定得果故。云入如來種中種即因也。
一內因論善根微少者。根劣也。以夙熏善種不能多故。疏惑重者。貪瞋熾然不能制故。論值佛者。此通滅后見佛形像。亦得供養故。疏倒求者。樂修五戒十善。但希人天果報。人天不離生死。合是所厭而反求之。故云倒也。約果言因故。論云。種子異求者。謂怖畏生死。樂觀諦緣。求二乘果。雖出三界。未能究竟不與三世諸佛同涂。故云異也。論進退等。如下自辨。然此段文從初至供養。合俱是德薄。以善根等是德本故。余皆行劣也詳之。
二外緣。論或
【現代漢語翻譯】 現代漢語譯本：爲了守護正法，必須要有創新意識，全面修行各種善行，具備各種功德，這樣才能成就此心（指菩提心）。其餘的（功德）與大悲心相同，就像經文里所說的那樣。
三、總結成就。《疏》中『不墮凡小等』，是因為《十地論》中說要守護兩種行為：守護煩惱行和二乘行。如果初發心的人聽到呵責凡夫行，就會落入二乘行；聽到呵責二乘行，就會落入凡夫行，不肯行於中道。現在因為得到信心的成就，所以不會墮落。『爾習種性』，在《本業經》中，從因到果，攝為六種性，即十住習種性、十行性種性、十回向道種性、十地聖種性、等覺性、妙覺性。現在說的就是最初的習種性。『順內熏者』，是說（這種信心）反過來與真如（Tathata）的體相相順應。這裡是爲了區別地上菩薩的無分別心之相應。因為地上菩薩與真理契合，所以稱為相應。現在此地（指十住位）之前的菩薩只是隨順真如，所以稱為隨順相應，因為還沒有得到無分別心。『定當得果者』，是因為安住于佛果的正因之中。也就是說，這位菩薩進入正定聚（niyata-sambhava），與佛的正因相應，既然順應了這個因，就決定能夠得到果，所以說進入如來的種性之中，這個『種』就是因。
一、內因論述善根微少的人，是說他的根器低劣，因為過去熏習的善的種子不多。《疏》中『惑重者』，是說貪慾和嗔恚熾盛，不能夠剋制。《論》中『值佛者』，這裡指的是即使佛陀滅度后，見到佛的形像，也能夠供養。《疏》中『倒求者』，是說喜歡修行五戒十善，但只是希望得到人天果報。人天果報不能脫離生死輪迴，本來是應該厭惡的，反而去追求，所以說是顛倒。這是從果上來說因。《論》中說『種子異求者』，是說畏懼生死，樂觀於四諦十二因緣，追求二乘的果位。雖然能夠脫離三界，但不能夠達到究竟，不能與三世諸佛同行，所以說是不同。
《論》中『進退等』，在下面會自己解釋。然而這段文字從開始到供養，合起來都是德行淺薄，因為善根等是德行的根本，其餘的都是行為上的不足，要詳細瞭解。
二、外緣。《論》中『或』
【English Translation】 English version: For the sake of protecting the Dharma, one must have innovative awareness, comprehensively cultivate all kinds of virtuous practices, and possess all kinds of merits, so that one can accomplish this mind (referring to Bodhicitta). The remaining (merits) are the same as great compassion, just as it is seen in the scriptures.
Three, concluding the accomplishment. The 'not falling into the ordinary and small, etc.' in the commentary is because the Ten Bhumi Sutra says to protect two practices: protecting the practice of afflictions and the practice of the Two Vehicles. If a beginner hears criticism of the practice of ordinary people, they will fall into the practice of the Two Vehicles; if they hear criticism of the practice of the Two Vehicles, they will fall into the practice of ordinary people, and will not be willing to practice the Middle Way. Now, because they have attained the accomplishment of faith, they will not fall. 'Then the Habitual Nature' in the Original Vows Sutra, from cause to effect, is categorized into six natures, namely the Ten Abodes Habitual Nature, the Ten Practices Nature, the Ten Dedications Path Nature, the Ten Bhumis Holy Nature, the Near-Perfect Enlightenment Nature, and the Wonderful Enlightenment Nature. What is being discussed now is the initial Habitual Nature. 'Conforming to Inner Perfuming' means that (this faith) conversely conforms to the essence and characteristics of Tathata (真如). This is to distinguish it from the non-discriminating mind of the Bodhisattvas on the Bhumis. Because the Bodhisattvas on the Bhumis are in accordance with the truth, it is called accordance. Now, the Bodhisattvas before this Bhumi (referring to the Ten Abodes) are only conforming to Tathata, so it is called conforming accordance, because they have not yet attained the non-discriminating mind. 'Definitely attaining the fruit' is because they abide in the correct cause of the Buddha fruit. That is to say, this Bodhisattva enters the assembly of those assured (niyata-sambhava), and is in accordance with the correct cause of the Buddha. Since they are conforming to this cause, they will definitely be able to attain the fruit, so it is said that they enter the lineage of the Tathagata, and this 'lineage' is the cause.
One, the internal cause discusses those with little virtuous roots, which means that their faculties are inferior, because the good seeds perfumed in the past are not many. The 'heavy delusions' in the commentary means that greed and anger are rampant and cannot be controlled. The 'encountering the Buddha' in the treatise refers to even after the Buddha has passed away, seeing the image of the Buddha, one can still make offerings. The 'seeking in reverse' in the commentary means that they like to practice the Five Precepts and the Ten Virtuous Deeds, but only hope to obtain the rewards of humans and devas. The rewards of humans and devas cannot escape the cycle of birth and death, which should be detested, but they seek it instead, so it is called reversed. This is speaking of the cause from the perspective of the effect. The 'seeds seeking differently' in the treatise means that they fear birth and death, are optimistic about the Four Noble Truths and the Twelve Links of Dependent Origination, and seek the fruit of the Two Vehicles. Although they can escape the Three Realms, they cannot reach the ultimate, and cannot walk the same path as the Buddhas of the Three Times, so it is called different.
The 'advancing and retreating, etc.' in the treatise will be explained later. However, this passage from the beginning to making offerings, taken together, is all about shallow virtue, because virtuous roots, etc., are the foundation of virtue, and the rest are all deficiencies in practice, which should be understood in detail.
Two, external conditions. The 'or' in the treatise
有供養至墮二乘地。儘是辨求大乘者。進退之相也。疏時未滿者。以約鈍根精進者說故。以色見佛者。既以色見聲求是人行邪道。不能見如來故。前云。不知轉識現故。見從外來。取色分齊。或見如來塑畫形像等。住相供僧者。不能達三輪體空無住行施也。隨劣教者。此與前起二乘種子別。前則因劣。此則緣劣也。學他跡者。但隨彼而行。自無抉擇敩他外跡。不自照心。此則見他退而還退。或心闌而自退。此等者。結揀。以悲智是菩提心體故。夫大乘行人最初發菩提心。要先有智了真性本有無明本空。求斷本空無明。求證本有真性。次須具悲盡于未來。度眾生界。然後以愿要制。不令暫舍無致疲勞。此三具故。方是真正大乘初行。既不同彼。故云非也。然此中發心之言。且是信位初心始發求道之意。非同信滿發心入住。則如今之行人始發大乘信心之者。此即猶在信位之初也。
二結成論惡緣者。五欲及二乘。退失者失所發心不入信位。退凡夫地。此以五欲為惡緣故。墮二乘地者。此以二乘為惡緣故。故經云。百千萬人發菩提心。若一若二至於佛果。余皆墮二乘也。又經云。菩薩發大心。魚子庵樹華三事。因時多得果甚少。然此前後勝劣相望。各有七事。且劣之七事者。一位次劣(十信初心)二內熏劣(無力)三
【現代漢語翻譯】 現代漢語譯本：有的人供養后，最終墮入二乘（聲聞乘和緣覺乘）的境界，這都是那些辨別尋求大乘佛法的人，在修行道路上前進和後退的表現。疏鈔中說『時間未滿』，這是針對那些根器遲鈍但精進修行的人而言的。如果以色相見佛（Tathagata），既然以色相見佛，又以音聲求佛，這種人就是在行邪道，不能真正見到如來。前面說，因為『不知是轉識所現』，所以認為佛是從外而來，執著於色相的界限，或者見到如來塑畫的形像等等。執著于相而供養僧人，是不能通達三輪體空（施者、受者、施物皆空）的無住行施的道理。隨順低劣的教法，這與前面生起二乘種子的原因不同，前面是因地低劣，這裡是緣分低劣。學習他人的足跡，只是跟隨他人而行，自己沒有決斷選擇的能力，效仿他人外在的行為，不反觀自己的內心。這樣的人，看到他人退步自己也跟著退步，或者內心懈怠而自己退轉。『此等者』，是總結選擇。因為悲和智是菩提心的本體。大乘修行人最初發起菩提心，首先要有智慧了知真性本有，無明本空，從而求斷本空的無明，求證本有的真性。其次必須具備大悲心，盡未來際，度化一切眾生。然後以誓願來約束自己，不讓自己暫時捨棄，以至於產生疲勞。這三者都具備，才是真正的大乘初行。既然與他們不同，所以說『非也』。然而這裡所說的『發心』，只是指信位初心開始發起求道之心，不同於信位圓滿后發心入住（更高的階位）。所以如今的修行人，剛剛發起大乘信心的人，這仍然是在信位的最初階段。 二、總結論述惡劣的因緣：五欲和二乘。『退失』是指失去所發之心，不能進入信位，退回凡夫地。這是因為以五欲為惡劣的因緣。『墮二乘地者』，這是因為以二乘為惡劣的因緣。所以經中說：『百千萬人發菩提心，若一若二至於佛果，其餘皆墮二乘也。』又經中說：『菩薩發大心，魚子、庵樹華三事，因時多得果甚少。』然而這前後勝劣相互比較，各有七件事。且說低劣的七件事：一是位次低劣（十信初心），二是內熏低劣（無力），三是...
【English Translation】 English version: Some people, after making offerings, eventually fall into the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). This is all a manifestation of those who discern and seek the Mahāyāna Dharma, advancing and retreating on the path of practice. The commentary states 'the time is not yet fulfilled,' which refers to those with dull faculties but diligent practice. If one sees the Buddha (Tathāgata) through form, since one sees the Buddha through form and seeks the Buddha through sound, such a person is walking a heretical path and cannot truly see the Tathāgata. It was said earlier that 'because they do not know that it is a manifestation of the transformed consciousness,' they believe the Buddha comes from outside, clinging to the boundaries of form, or seeing the sculpted or painted images of the Tathāgata, etc. Clinging to form while making offerings to monks means one cannot understand the principle of the emptiness of the three wheels (the giver, the receiver, and the gift are all empty) and practice giving without attachment. Following inferior teachings is different from the previous cause of generating the seeds of the Two Vehicles. The former is due to an inferior cause, while this is due to inferior conditions. Learning from the footsteps of others means simply following others without the ability to make one's own decisions and choices, imitating the external behavior of others without reflecting on one's own mind. Such a person, seeing others retreat, also retreats, or becomes lazy in their heart and retreats on their own. 'These,' is a concluding selection. Because compassion and wisdom are the essence of Bodhicitta (the mind of enlightenment). When a Mahāyāna practitioner initially arouses Bodhicitta, they must first have the wisdom to understand that true nature is inherently present and ignorance is inherently empty, thereby seeking to sever the inherently empty ignorance and seeking to realize the inherently present true nature. Secondly, they must possess great compassion, vowing to liberate all sentient beings throughout the future. Then, they must use vows to restrain themselves, not allowing themselves to abandon it even temporarily, so as not to become fatigued. Having all three of these is the true initial practice of the Mahāyāna. Since it is different from them, it is said 'not so.' However, the 'arousal of mind' mentioned here only refers to the initial arousal of the mind seeking the path at the stage of faith, which is different from arousing the mind and entering (a higher stage) after the stage of faith is complete. Therefore, the practitioners of today who have just aroused Mahāyāna faith are still in the initial stage of the stage of faith. Two, concluding the discussion of bad conditions: the five desires and the Two Vehicles. 'Retreating' refers to losing the mind that has been aroused, failing to enter the stage of faith, and retreating to the state of ordinary beings. This is because the five desires are considered bad conditions. 'Falling into the realm of the Two Vehicles' is because the Two Vehicles are considered bad conditions. Therefore, the sutra says: 'Out of hundreds of thousands of people who arouse Bodhicitta, only one or two reach Buddhahood, and the rest all fall into the Two Vehicles.' Also, the sutra says: 'When Bodhisattvas arouse great minds, like fish eggs, āmra tree flowers, there are many at the time of cause, but very few at the time of fruit.' However, comparing these superior and inferior aspects before and after, each has seven things. Let's talk about the seven inferior things: First, the position is inferior (initial stage of the ten faiths), second, the internal influence is inferior (powerless), third...
善根劣(微少)四時限劣(未經萬劫)五外緣劣(色相見佛)六起行劣(人天二乘)七究竟劣(退入凡夫二乘)勝之七事者。一位次勝(十信位滿)二內熏勝(有力)三善根勝(久植德本)四時限勝(經一萬劫)五外緣勝(遇佛受教)六起行勝(直深悲等)七究竟勝(正定不退)。
一牒章。論發何等心者。前之所說但是能發之因緣。未知所發之心作何行相。故此徴也。
二標徴。疏向理等者。真如妙理體離無有一異。凡聖染凈等一切邊邪之相。若欲造詣。必須正念。正念即正慧正慧即是直心也。斯則理無別故。向心必直。故占察經說。真如能成行人質直心故。如蛇行性曲入筒則直。三昧調心亦復如是。此中正念即真如三昧也。二行本者。此直心通與二行為本也。下之二心別為行本。所以此通與二行為本者。謂念真如具無漏功德。一切眾生同有此性。皆當作佛。以知具德故。能起自利行。以知性同故。能起利他行(行所依本)又以念真如非前際生非后際滅故。能令二行究竟無有疲厭(行不斷本)又知此性離言說分別。畢竟平等故。能令二行離相成無漏因(行相應本)故此一心通為二本也。論樂集等者。樂謂希欲專注決定之謂也。由是知之不如好之。好之者不如樂之者也。疏備具萬德者。六度萬行一切皆修
【現代漢語翻譯】 現代漢語譯本 善根微劣包含七個方面：一是根性微弱（指微少），二是時間限制微弱（指未經萬劫），三是外緣微弱（指只能在色相上見到佛），四是起行微弱（指人天二乘），五是究竟微弱（指退入凡夫二乘）。殊勝的七個方面是：一是位次殊勝（指十信位圓滿），二是內熏殊勝（指有力量），三是善根殊勝（指長久種植的德行根本），四是時間限制殊勝（指經過一萬劫），五是外緣殊勝（指遇到佛並接受教誨），六是起行殊勝（指正直深切的慈悲等），七是究竟殊勝（指進入正定且不退轉）。
一、解釋章節標題。論述發起何種心？前面所說的只是能夠發起心的因緣，還不知道所發起的心具有什麼樣的行為特徵，因此提出這個問題。
二、標明問題。疏文說『趨向真如妙理』，真如妙理的本體是遠離一切差別的，沒有凡聖、染凈等一切偏邪的表象。如果想要達到真如妙理，必須要有正念。正念就是正慧，正慧就是直心。因此，真如妙理沒有差別，趨向真如的心必然是正直的。所以《占察經》（Kṣitigarbha Bodhisattva Sūtra）說，真如能夠成就修行人質直的心。就像蛇的習性是彎曲的，但進入竹筒就會變直一樣，三昧（Samādhi）調伏內心也是如此。這裡所說的正念就是真如三昧。二行之本，這個直心普遍作為自利利他二行的根本。下面所說的兩種心分別作為二行的根本。之所以說這個直心普遍作為二行的根本，是因爲念真如具有無漏功德，一切眾生都具有這種佛性，都應當成佛。因為知道具有功德，所以能夠發起自利的行為；因為知道佛性相同，所以能夠發起利他的行為（這是行為所依據的根本）。又因爲念真如不是前際生、后際滅的，所以能夠使自利利他的二行究竟而沒有疲厭（這是行為不斷絕的根本）。又知道這種佛性是遠離言語分別的，畢竟是平等的，所以能夠使自利利他的二行離相，成就無漏的因（這是行為相應的根本）。因此，這個一心普遍作為二行的根本。論述『樂於聚集』，樂是指希求、專注、決定的意思。由此可知，知道不如愛好，愛好不如樂於去做。疏文說『完備地具有萬種功德』，六度萬行都要全部修習。
【English Translation】 English version The seven inferior aspects of wholesome roots are: 1. Inferiority in nature (being meager), 2. Inferiority in time limit (not having passed through myriad kalpas), 3. Inferiority in external conditions (only seeing the Buddha in form), 4. Inferiority in initiating practice (being limited to humans, gods, or the Two Vehicles), 5. Inferiority in ultimate attainment (regressing into ordinary beings or the Two Vehicles). The seven superior aspects are: 1. Superiority in stage (completing the Ten Faiths), 2. Superiority in internal influence (having power), 3. Superiority in wholesome roots (having planted virtuous roots for a long time), 4. Superiority in time limit (having passed through ten thousand kalpas), 5. Superiority in external conditions (encountering the Buddha and receiving teachings), 6. Superiority in initiating practice (having upright and profound compassion, etc.), 7. Superiority in ultimate attainment (entering into right concentration and not regressing).
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Explaining the chapter title. What kind of mind is being discussed? What has been said before are merely the causes and conditions for arousing the mind. We do not yet know what behavioral characteristics the aroused mind possesses. Therefore, this question is raised.
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Clarifying the question. The commentary says 'approaching the wonderful principle of True Thusness (Tathatā)'. The essence of the wonderful principle of True Thusness is free from all differences, without the appearance of ordinariness, holiness, defilement, purity, or any other biased and perverse notions. If one wishes to attain the wonderful principle of True Thusness, one must have right mindfulness. Right mindfulness is right wisdom, and right wisdom is a straightforward mind. Therefore, since the principle of True Thusness has no difference, the mind that approaches it must be upright. Thus, the Kṣitigarbha Bodhisattva Sūtra says that True Thusness can enable practitioners to develop a straightforward mind. Just as a snake's nature is to be crooked, but it becomes straight when it enters a bamboo tube, so too is the mind tamed by Samādhi. The right mindfulness mentioned here is True Thusness Samādhi. The root of the Two Practices, this straightforward mind universally serves as the root of both self-benefiting and other-benefiting practices. The two minds mentioned below separately serve as the root of the Two Practices. The reason why this straightforward mind universally serves as the root of the Two Practices is that it contemplates True Thusness as possessing faultless merits, and that all sentient beings possess this Buddha-nature and should all become Buddhas. Because one knows that one possesses merits, one can initiate self-benefiting actions; because one knows that the Buddha-nature is the same, one can initiate other-benefiting actions (this is the root upon which actions are based). Furthermore, because one contemplates True Thusness as neither arising in the past nor ceasing in the future, one can ensure that the Two Practices are ultimately without fatigue (this is the root that ensures actions are continuous). Moreover, knowing that this Buddha-nature is free from verbal distinctions and is ultimately equal, one can ensure that the Two Practices are free from characteristics and become the cause of faultlessness (this is the root that ensures actions are in accordance). Therefore, this one mind universally serves as the root of the Two Practices. The discussion of 'delighting in gathering' refers to desire, focus, and determination. From this, it can be known that knowing is not as good as liking, and liking is not as good as delighting in doing. The commentary says 'completely possessing myriad virtues', all the Six Perfections and myriad practices must be fully cultivated.
。所修之行一一翻對妄染。以顯性上河沙功德。如以智慧翻破無明。顯成性上大智慧光明義等。是知修行蓋為顯德故。約所成以解修行。據此則不唯深心。亦得名廣大心。以萬行齊修故(廣也)皆徹心源故(深也)今論標之以豎。故曰深心。釋之以橫。故云一切。意以二文相顯也。故今疏文亦兼二義。若有深而不廣(徹理之一行)或復廣而不深(多行世善)皆非大乘之行。今此兼明以成菩薩之大行矣。自利行本者。深心願樂故。若不願樂。安能行之。是故為本。論欲拔等者。欲謂希望。與樂字義同。可以互言。疏廣拔物苦者。廣大心也。三界普度無怨親故。令得菩提者。第一心也。迥出人天及二乘故。若不爾者。寧曰大悲。然拔物苦。正是大悲令得菩提。是大慈也。以菩提是樂果慈能與樂故。今論但舉大悲拔苦。必有大慈與樂。故疏兼而釋之也。若無此心。焉能度脫。故云行本。妙行下顯略攝廣。文雖三種。義包一切。理事兼行自他俱利。攝無不盡也。以此下正配諸行。三聚戒者直心即攝律儀戒。正念真如離諸過故。深心即攝善法戒。悲心即攝眾生戒。三德者。直心成斷德即法身。深心成智德即般若。悲心成恩德即解脫。三身即如次配法報化。是彼者。即指信成就發心之人。回自己心趣向三處故名迴向。實際者。真如
【現代漢語翻譯】 現代漢語譯本：所修的每一種行為都是爲了翻轉和對治虛妄的染污，從而顯現自性上如恒河沙數般的功德。例如，用智慧來翻轉和破除無明，從而顯現自性上大智慧的光明之義等等。由此可知，修行是爲了顯現德行。從所成就的角度來解釋修行。根據這個理解，不僅深心可以被稱為廣大心，因為萬行同時修習（所以廣大），而且都徹達心源（所以深刻）。現在論述以『豎』來標示，所以說是『深心』，用『橫』來解釋，所以說是『一切』，意思是兩段文字相互輝映。所以現在的疏文也兼顧了兩種含義。如果只有深而不廣（徹悟真理的一種行為），或者只有廣而不深（多種世俗的善行），都不是大乘的修行。現在這裡兼顧說明，以成就菩薩的大行。自利行之根本在於深心願樂，如果不願樂，怎麼能實行呢？所以說是根本。《論》中說的『欲拔等』，『欲』是指希望，與『樂』字意義相同，可以互相替換。疏文中說的『廣拔物苦』，是廣大心的體現，因為要普度三界眾生，沒有怨恨和親疏之分。『令得菩提』，是第一心的體現，遠遠超出人天和二乘。如果不是這樣，怎麼能說是大悲呢？然而，拔除眾生的痛苦，正是大悲；令眾生得到菩提，是大慈。因為菩提是安樂的果實，慈能給予安樂。現在《論》中只提到了大悲拔苦，必定有大慈給予安樂，所以疏文兼顧解釋了。如果沒有這種心，怎麼能度脫眾生呢？所以說是行之根本。『妙行』以下是顯略攝廣，文字雖然只有三種，意義卻包含一切，理事兼顧，自利利他，涵蓋無遺。『以此』以下是正式對應各種修行。三聚戒（Samvara-śīla，善法戒，饒益有情戒）中，直心即是攝律儀戒（Prātimokṣa-śīla），因為正念真如，遠離各種過失。深心即是攝善法戒（Kuśala-dharma-saṃgraha-śīla）。悲心即是攝眾生戒（Sattvārtha-kriyā-śīla）。三德（Tri-guna）中，直心成就斷德，即法身（Dharmakāya）。深心成就智德，即般若（Prajñā）。悲心成就恩德，即解脫（Vimoksha）。三身（Trikāya）依次對應法身、報身（Sambhogakāya）、化身（Nirmāṇakāya）。『是彼者』，是指信成就、發心之人。迴轉自己的心趣向三處，所以名叫回向。實際（Bhūta-tathatā）是指真如（Tathātā）。
【English Translation】 English version: Each practice undertaken is to reverse and counteract delusional defilements, thereby revealing the merits of the self-nature, as numerous as the sands of the Ganges River. For example, using wisdom to reverse and break through ignorance, thereby revealing the meaning of the great wisdom and light of the self-nature, and so on. From this, it can be known that practice is for the sake of revealing virtue. Explaining practice from the perspective of what is accomplished, according to this understanding, not only can 'deep mind' be called 'vast mind,' because myriad practices are cultivated simultaneously (hence vast), but also all penetrate the source of the mind (hence deep). Now, the treatise marks it with 'vertical,' so it is called 'deep mind'; it explains it with 'horizontal,' so it is called 'all,' meaning the two passages reflect each other. Therefore, the commentary now also considers both meanings. If there is only depth without breadth (one practice that thoroughly understands the truth), or only breadth without depth (many worldly good deeds), neither is the practice of the Mahayana. Now, this explains both to accomplish the great practice of the Bodhisattva. The root of self-benefiting practice lies in the deep mind's willingness and joy; if one is not willing and joyful, how can one practice it? Therefore, it is said to be the root. In the Treatise, 'desire to remove, etc.,' 'desire' refers to hope, which has the same meaning as 'joy,' and can be used interchangeably. The commentary says 'broadly removing the suffering of beings' is the manifestation of the vast mind, because it universally delivers beings in the three realms, without resentment or favoritism. 'Causing them to attain Bodhi' is the manifestation of the first mind, far surpassing humans, devas, and the two vehicles. If it were not so, how could it be called great compassion? However, removing the suffering of beings is precisely great compassion; causing beings to attain Bodhi is great loving-kindness, because Bodhi is the fruit of bliss, and loving-kindness can give bliss. Now, the Treatise only mentions great compassion removing suffering, but there must be great loving-kindness giving bliss, so the commentary explains both. Without this mind, how can one deliver beings? Therefore, it is said to be the root of practice. 'Wonderful practice' below reveals the concise encompassing of the broad; although there are only three types of text, the meaning encompasses everything, with both principle and phenomena practiced, benefiting both self and others, encompassing everything without omission. 'With this' below formally corresponds to various practices. Among the three clusters of precepts (Samvara-śīla, Kuśala-dharma-saṃgraha-śīla, Sattvārtha-kriyā-śīla), the straightforward mind is the precept of restraint (Prātimokṣa-śīla), because it is right mindfulness of Suchness, away from all faults. The deep mind is the precept of accumulating good dharmas (Kuśala-dharma-saṃgraha-śīla). The compassionate mind is the precept of benefiting sentient beings (Sattvārtha-kriyā-śīla). Among the three virtues (Tri-guna), the straightforward mind accomplishes the virtue of severance, which is the Dharmakāya. The deep mind accomplishes the virtue of wisdom, which is Prajñā. The compassionate mind accomplishes the virtue of grace, which is Vimoksha. The three bodies (Trikāya) correspond in order to the Dharmakāya, Sambhogakāya, and Nirmāṇakāya. 'Those who are' refers to those who have accomplished faith and aroused the mind. Turning one's own mind towards the three places is called dedication. Actual reality (Bhūta-tathatā) refers to Suchness (Tathātā).
即是真實際故。菩提者。以一切善行皆以大智為其首故。眾生可知。據此則三中初一為離相行。后二是隨相行。離相是總。隨相是別。說雖前後行即同時。以前一具后二故。雖觀空而萬行迢然。后二同前一故。雖涉有而一真寂爾。茍或互闕。即二乘斷空凡夫有漏。初后相濟方為大乘中道妙行也。由是諸行雖多。此三攝盡。更有三法三寶三菩提三涅槃等。一切三法類此配之故。凈名說此以為凈土之行。故經云。直心是菩薩凈土。菩薩成佛時。不諂眾生來生其國。深心是菩薩凈土。菩薩成佛時。具足功德眾生來生其國。四無量心是菩薩凈土。菩薩成佛時。成就慈悲喜捨。眾生來生其國等。◎
起信論疏筆削記卷第十六 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第十七
長水沙門子璇錄
◎一問論上說下。引前所說以為義宗。即前云。所言覺義者。謂心體離念。離念相者。等虛空界。無所不遍。法界一相等。又真如門及真如體相中具說。何故下對以成難。意云。眾生真如即同佛體。但念真如。便可得道。何用別更修諸行耶。斯乃但可只用直心。不合更說后二。
初喻論摩尼等者。寶體雖凈而相不凈。故要治之。
一正合論真如等者。約體雖本來
【現代漢語翻譯】 現代漢語譯本： 這就是真實和實際的原因。菩提（bodhi，覺悟）是因為一切善行都以大智慧為首。眾生是可以理解的。根據這個，三者中的第一個是離相行，后兩個是隨相行。離相是總括，隨相是分別。雖然說是前後，但實際上是同時進行，因為前一個包含了后兩個。所以，雖然觀空，但萬行仍然清晰可見；后兩個與前一個相同，所以，雖然涉入有，但一真仍然寂靜。如果互相缺失，那就是二乘的斷空和凡夫的有漏。前後互相補充，才是大乘的中道妙行。因此，諸行雖然多，但都被這三者所包含。還有三法、三寶、三菩提、三涅槃等等，一切三法都可以這樣來配對。所以，《維摩詰經》說這三者是凈土之行。所以經中說：『直心是菩薩的凈土，菩薩成佛時，不諂媚的眾生會來生於他的國土。深心是菩薩的凈土，菩薩成佛時，具足功德的眾生會來生於他的國土。四無量心是菩薩的凈土，菩薩成佛時，成就慈悲喜捨，眾生會來生於他的國土』等等。
《起信論疏筆削記》卷第十六 大正藏第44冊 No. 1848 《起信論疏筆削記》
《起信論疏筆削記》卷第十七 長水沙門子璇 錄
問：論中前面說了後面，引用前面所說的作為義理的宗旨。前面說：『所說的覺義，是指心體離念。離念相，等同虛空界，無所不遍，法界一相等。』又在真如門和真如體相中詳細說明。為什麼下面要用這個來反駁提問呢？意思是說，眾生的真如和佛的本體相同，只要念真如，就可以得道，為什麼還要另外修行諸行呢？這樣就只需要直心就可以了，不應該再說後面的兩個（深心和四無量心）。
最初用摩尼（mani，寶珠）等來比喻，是因為寶珠的本體雖然清凈，但外相不凈，所以需要治理。
正式結合論述真如等，是從本體上來說，本來如此。
【English Translation】 English version: This is the reason for truth and reality. Bodhi (覺悟, enlightenment) is because all good deeds are headed by great wisdom. Sentient beings can understand this. According to this, the first of the three is the practice of detachment from characteristics, and the latter two are the practice of following characteristics. Detachment from characteristics is the general, and following characteristics is the specific. Although it is said to be before and after, in reality they are simultaneous, because the former contains the latter two. Therefore, although contemplating emptiness, the myriad practices are still clearly visible; the latter two are the same as the former, so although involved in existence, the one truth is still silent. If they are mutually lacking, then they are the emptiness of the two vehicles and the leakage of ordinary people. The mutual complement of the former and latter is the wonderful practice of the Middle Way of Mahayana. Therefore, although there are many practices, they are all contained in these three. There are also the Three Jewels (三寶, Triratna), the Three Bodhis (三菩提, three types of enlightenment), the Three Nirvanas (三涅槃, three types of Nirvana), etc. All three dharmas can be matched in this way. Therefore, the Vimalakirti Sutra says that these three are the practice of the Pure Land. Therefore, the sutra says: 'Straightforward mind is the Pure Land of the Bodhisattva. When the Bodhisattva becomes a Buddha, sentient beings who are not flattering will be born in his land. Deep mind is the Pure Land of the Bodhisattva. When the Bodhisattva becomes a Buddha, sentient beings who are full of merit will be born in his land. The Four Immeasurable Minds (四無量心, Four Brahmaviharas) are the Pure Land of the Bodhisattva. When the Bodhisattva becomes a Buddha, having achieved loving-kindness, compassion, joy, and equanimity, sentient beings will be born in his land,' and so on.
Commentary on the Awakening of Faith in the Mahayana Treatise, Vol. 16 T44, No. 1848 Commentary on the Awakening of Faith in the Mahayana Treatise
Commentary on the Awakening of Faith in the Mahayana Treatise, Vol. 17 Recorded by Shramana Zixuan of Changshui
Question: The treatise speaks of the latter by referring to the former, citing what was said earlier as the principle of meaning. It was said earlier: 'The meaning of awakening refers to the mind-essence being free from thought. The characteristic of being free from thought is equal to the realm of empty space, all-pervading, the Dharma-realm being of one form, and so on.' It is also explained in detail in the Gate of Suchness and the Essence of Suchness. Why is this used below to refute the question? The meaning is that the Suchness of sentient beings is the same as the essence of the Buddha. As long as one contemplates Suchness, one can attain the Way. Why is it necessary to cultivate various practices separately? In this way, only a straightforward mind is needed, and the latter two (deep mind and the Four Immeasurable Minds) should not be mentioned.
Initially, the analogy of mani (寶珠, jewel) etc. is used because although the essence of the jewel is pure, its appearance is not pure, so it needs to be treated.
Formally combining the discussion of Suchness etc., it is originally so from the perspective of the essence.
空寂。約相則現有塵勞。若不起行對治。無以得同諸佛。將知佛與眾生但體同。而相不同也。眾生相則六染熾然。諸佛相則眾善普會。霄壞之遠何可雷同。故天臺圓教具明六即。即故真如平等。六故行位元殊。豈同闇證但理而已。故宜修進蠲去塵惑。若其但念未免沈空。止觀相須方為佛法。目足之喻宜可思焉。
二委釋。論以垢等者。謂眾生從無始來。背覺合塵。於色聲等一切法上。起貪瞋等無量煩惱諸垢染法。今既覺知過患。宜起對治。所治之垢既多。能治之善寧一。其猶病多藥非一種故。修一切行也。金剛亦云。以無我無人。修一切善法。則得阿耨菩提等。
三順真。論自然等者。諸不善行既違真理。一切善行誠宜順真。疏外違等者。如行佈施外違慳貪。內順無慳。乃至般若外違無明。內順明體也。重顯方便者。以前答所問云不以方便熏修終無得凈。今此重明所修方便。前但發心未行其事。今茲所說正是所行。則前為能起之心。此為所起之行。故前疏標皆言行本應知前文但顯發心相。此明修行相。
一標數。論言方便者。泛論有四種。一進趣方便。二權巧方便。三修行方便。四整合方便。此文正當一三。兼於二四也。
疏註文三者。如次是前三心所起之行。前後相對如文可知。初科不住
【現代漢語翻譯】 現代漢語譯本：空寂的本性。如果執著于現象，就會顯現塵世的煩惱。如果不通過修行來對治，就無法與諸佛相同。由此可知，佛與眾生只是本體相同，而表相不同。眾生的表相是六種染污熾盛，諸佛的表相是各種善行普遍彙集。如同霄壤之別，怎麼能混為一談呢？所以天臺圓教詳細闡明了六即的道理。因為即，所以真如平等；因為六，所以修行位次原本不同。怎麼能像那些只是暗中領悟道理的人一樣呢？所以應該精進修行，去除塵世的迷惑。如果只是唸誦，難免會沉溺於空無。止觀相互配合，才是佛法。就像眼睛和腳的比喻，應該好好思考。
二、詳細解釋。論中說到的『垢等』，是指眾生從無始以來，背離覺悟而與塵世相合，在色、聲等一切法上，產生貪、嗔等無量煩惱和各種垢染。現在既然覺知了這些過患，就應該發起對治。所要對治的垢染既然很多，能夠對治的善行難道只有一種嗎？這就好比疾病很多，所用的藥物不可能只有一種。所以要修一切行。 《金剛經》也說：『以無我、無人，修一切善法，則得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）等。』
三、順應真理。論中說到的『自然等』，是指各種不善的行為既然違背真理，那麼一切善行就應該順應真理。疏文中說到的『外違等』，例如，行佈施，外在是違背慳貪，內在是順應無慳；乃至修般若（prajna，智慧），外在是違背無明，內在是順應明體。再次強調方便法門，是因為前面回答所問時說，不以方便熏修，終究無法得到清凈。現在這裡再次說明所修的方便。前面只是發心，還沒有實行，現在所說的正是所要實行的。那麼，前面是能發起的心，這裡是所發起的行。所以前面的疏文都標明說『行本應知』，前文只是顯發發心的相狀，這裡是說明修行的相狀。
一、標明數量。論中說到的『方便』，泛泛而論有四種：一、進趣方便，二、權巧方便，三、修行方便，四、整合方便。本文正當于第一種和第三種，兼及第二種和第四種。
疏文註文中的『三者』，依次是前面三種心所發起的行為。前後相對，如文可知。最初的部分是不住。
【English Translation】 English version: Emptiness and stillness. If one clings to phenomena, worldly afflictions will manifest. If one does not cultivate antidotes, one cannot become the same as the Buddhas. From this, it can be known that Buddhas and sentient beings are the same in essence, but different in appearance. The appearance of sentient beings is characterized by the blazing of the six defilements, while the appearance of the Buddhas is characterized by the universal gathering of all good deeds. The distance between them is like that between the sky and the earth, how can they be equated? Therefore, the Tiantai perfect teaching clearly explains the six identities. Because of 'identity', true thusness (tathata) is equal; because of 'six', the stages of practice are originally different. How can it be like those who only understand the principle in secret? Therefore, one should diligently cultivate and eliminate worldly delusions. If one only recites, one will inevitably sink into emptiness. The combination of cessation and contemplation is the Buddha-dharma. The analogy of the eyes and feet should be carefully considered.
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Detailed Explanation. The 'defilements, etc.' mentioned in the treatise refer to sentient beings, who, from beginningless time, have turned away from enlightenment and aligned themselves with the world, giving rise to countless afflictions and various defilements such as greed and anger towards all things such as form and sound. Now that these faults have been recognized, antidotes should be generated. Since there are many defilements to be treated, can there be only one kind of good deed to treat them? It is like having many diseases, and it is impossible to have only one kind of medicine. Therefore, one must cultivate all practices. The Vajra Sutra also says: 'With no self and no person, cultivate all good dharmas, and then one will attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment), etc.'
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Conforming to Truth. The 'natural, etc.' mentioned in the treatise refers to the fact that since all unwholesome actions violate the truth, all wholesome actions should conform to the truth. The 'external violation, etc.' mentioned in the commentary, for example, practicing generosity is externally violating stinginess and internally conforming to non-stinginess; and even cultivating prajna (prajna, wisdom) is externally violating ignorance and internally conforming to the essence of clarity. Re-emphasizing the expedient means is because it was said in the previous answer that without cultivating with expedient means, one will never attain purity. Now, this is a re-explanation of the expedient means to be cultivated. Previously, it was only generating the intention, without putting it into practice. What is being said now is exactly what is to be put into practice. Then, the former is the mind that can generate, and the latter is the action that is generated. Therefore, the previous commentary all marked 'the origin of action should be known', the previous text only revealed the appearance of generating the intention, and this explains the appearance of cultivation.
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Marking the Number. The 'expedient means' mentioned in the treatise, generally speaking, there are four types: 1. Expedient means for advancing, 2. Skillful expedient means, 3. Expedient means for cultivation, 4. Integrated expedient means. This text is mainly about the first and third types, and also includes the second and fourth types.
The 'three' in the commentary on the treatise are, in order, the actions generated by the previous three minds. The relationship between the front and back can be understood from the text. The initial part is non-abiding.
道者。兩意。一者不猶無也。道即因也。無住之因行故。故本疏云。無住行。二者道即真如性。此性本無住故。二意合論方同論旨。蓋以性本無住故。以無住之行而隨順之。論一者下標名。行之方便即根本故。以明此科與后二利行為根本爾。論謂觀下正示。下皆仿此。疏智者。若見諸法有生滅。即成凡夫妄識。是住生死。當知反此宜稱為智。亦即依真如不變義。修止行也。論因緣等者。若染因緣和合。即惡業苦果不失。若凈因緣和合。即善因樂果不失。斯則染惡等唯三塗。凈善等通人天二乘及佛道也。起大悲者。既見因緣和合善惡果報故。可翻迷成悟轉凡為聖。乃起大悲咸欲濟度。修福等者。具修施戒忍進禪定。以攝眾生。謂佈施攝貧窮。持戒攝毀禁等。以此五行是福德門故。斯則為化眾生而修福德。因利他而自利也。故凈名云。眾生之類是菩薩凈土等。不住下若住涅槃。則一向寂靜。既言化生修福。當知不住亦是依真如隨緣義。修觀行也。以隨下明所以法性本來非有故。今不住生死。本來非無故。今不住涅槃。又以性不變故。不住生死。隨緣故不住涅槃。乃至凡聖斷常一異等。諸二邊法不可盡言。離此二邊方名隨性。今以即悲之智。為自利行本。以即智之悲。為利他行本。又此一文即以一心三觀義同。謂觀法無生。
【現代漢語翻譯】 現代漢語譯本 『道』（Dào，道路、方法）有兩種含義：一是『不猶無也』，道即是『因』（因緣，cause）。因為沒有執著的因在執行，所以《本疏》（commentary）說：『無住行』（non-abiding practice）。二是『道』即是真如自性（Tathata-nature）。此自性本來就沒有執著。兩種含義合起來討論才符合本論的宗旨。因為自性本來就沒有執著，所以用沒有執著的行動來隨順它。論中說『一者下標名』，行動的方便就是根本。這是爲了說明這一科與後面的二利行（two beneficial practices）是根本。論中說『謂觀下正示』，下面都仿照這個說法。《疏》（commentary）中說，智者如果看到諸法有生滅，就成了凡夫的妄識，這是執著于生死。應當知道與此相反的才能稱為智，也就是依真如不變的意義，修止行（Samatha practice）。 論中說『因緣等者』，如果染污的因緣和合，那麼惡業苦果就不會消失；如果清凈的因緣和合，那麼善因樂果就不會消失。這樣看來，染污的惡等只在三塗（three evil realms），清凈的善等通於人天二乘（two vehicles）以及佛道。『起大悲者』，既然看到因緣和合的善惡果報，就可以翻轉迷惑成為覺悟，轉凡夫為聖人，於是生起大悲心想要救度眾生。『修福等者』，全面修習佈施、持戒、忍辱、精進、禪定，以此來攝受眾生。也就是用佈施來攝受貧窮的人，用持戒來攝受毀犯禁戒的人等等。因為這五種行為是福德之門。這樣就是爲了教化眾生而修福德，因為利他而自利。所以《凈名經》（Vimalakirti Sutra）說：『眾生之類是菩薩凈土』等等。 『不住下』，如果執著于涅槃，就會一味地寂靜。既然說要教化眾生、修福，就應當知道不住也是依真如隨緣的意義，修觀行（Vipassana practice）。『以隨下明所以』，法性本來就不是有，所以現在不住生死；法性本來就不是無，所以現在不住涅槃。又因為自性不變，所以不住生死；因為隨緣，所以不住涅槃。乃至凡聖、斷常、一異等等，各種二邊法說不盡。離開這二邊才叫做隨性。現在用即悲的智慧，作為自利行的根本；用即智的悲心，作為利他行的根本。而且這一段文字就以一心三觀（three aspects of one mind）的意義相同。就是觀法無生。
【English Translation】 English version 『Dào』 (道, the Way) has two meanings: first, 『not like non-existence,』 Dào is 『cause』 (因緣, cause and condition). Because the cause of non-attachment is operating, therefore the 『Original Commentary』 says: 『Non-abiding practice』 (無住行). Second, 『Dào』 is the True Thusness nature (真如性, Tathata-nature). This nature originally has no attachment. Discussing the two meanings together is in accordance with the purpose of this treatise. Because the nature originally has no attachment, therefore use the action of non-attachment to accord with it. The treatise says 『The first one marks the name below,』 the convenience of action is the root. This is to explain that this section and the following two beneficial practices (二利行) are the root. The treatise says 『Called contemplation below is the correct indication,』 the following all follow this statement. The 『Commentary』 says, if a wise person sees that all dharmas have arising and ceasing, then they become the deluded consciousness of ordinary people, which is attachment to birth and death. It should be known that the opposite of this can be called wisdom, which is also relying on the meaning of the unchanging True Thusness to cultivate the practice of cessation (止行, Samatha practice). The treatise says 『Causes and conditions, etc.,』 if defiled causes and conditions come together, then the evil karma and bitter fruit will not disappear; if pure causes and conditions come together, then the good cause and happy fruit will not disappear. In this way, defiled evil, etc., are only in the three evil realms (三塗), pure good, etc., are common to humans, devas, the two vehicles (二乘), and the Buddha path. 『Those who arouse great compassion,』 since they see the good and evil karmic retributions of causes and conditions coming together, they can reverse delusion into enlightenment, transform ordinary people into sages, and then arouse great compassion to save sentient beings. 『Cultivating blessings, etc.,』 fully cultivate giving, precepts, patience, diligence, and meditation, in order to gather sentient beings. That is, using giving to gather the poor, using precepts to gather those who violate precepts, etc. Because these five practices are the gate of blessings. In this way, it is to cultivate blessings for the sake of teaching sentient beings, and to benefit oneself by benefiting others. Therefore, the 『Vimalakirti Sutra』 (凈名經) says: 『The types of sentient beings are the pure land of Bodhisattvas,』 etc. 『Non-abiding below,』 if one is attached to Nirvana, then one will be silent in one direction. Since it is said that one should teach sentient beings and cultivate blessings, one should know that non-abiding is also relying on the meaning of True Thusness following conditions, and cultivating the practice of contemplation (觀行, Vipassana practice). 『Using following below to explain the reason,』 the nature of Dharma is originally not existent, so now one does not abide in birth and death; the nature of Dharma is originally not non-existent, so now one does not abide in Nirvana. Also, because the nature is unchanging, one does not abide in birth and death; because one follows conditions, one does not abide in Nirvana. Even to the extent of ordinary and sage, permanent and impermanent, one and different, etc., the various two-sided dharmas cannot be fully stated. Leaving these two sides is called following the nature. Now, using the wisdom of being compassionate, as the root of self-benefiting practice; using the compassion of being wise, as the root of benefiting others. Moreover, this passage is the same in meaning as the three aspects of one mind (一心三觀). That is, contemplating that dharmas are unproduced.
即空觀觀真諦也。觀因緣和合。即假觀觀俗諦也。隨順法性。即中觀觀第一義諦。即三而一即一而三。不縱橫並別諦觀皆然。
斷德中。疏勤斷二惡者。已起之惡斷令不續。未起之惡斷令不起。止持者。以約惡法而論故。止名持作名為犯。論慚愧者。即善十一之二數。慚謂尊貴增上崇重賢善。羞恥過罪息諸惡行。愧謂呵厭增上輕拒暴惡。羞恥過罪息諸惡業。悔過者。梵語懺摩此云悔過。謂陳露先罪改往修來。于中能止一切惡法六字。通已起未起。余皆局于已起也。是惡皆止故云一切。此文已起之惡。既令不增。未生之者自然不起。論以隨下明所以。性本離過。起過則違。今既止之。故當順理。過儘性顯名為法身。法身即是斷德故。今疏中以此名科。
二智德。疏勤修二善者。已起之善修令增長。未起之善修令發生。故今文云。發起增長。是標二義也。作持者。謂約善法所論作故名持。止故名犯。論供養者。然有三種。財法觀行。禮拜者。勒摩三藏說。有七種。一我慢禮。二唱和禮。此二非儀。三恭敬禮。敬從心發運于身口。五輪著地。四無相禮。深入法性離能所相。五起用禮。觀身與佛同一緣起。如幻如影。普運身心遍禮一切。六內觀禮。但禮身內法身真佛不緣他佛。七實相禮。若內若外若凡若佛。同一
【現代漢語翻譯】 現代漢語譯本： 『即空觀』是觀察真諦（Paramārtha-satya）的。觀察因緣和合，即是『假觀』，是觀察俗諦（Saṃvṛti-satya）的。隨順法性，即是『中觀』，是觀察第一義諦（Paramārtha）。這三者即三而一，即一而三。不論是縱向、橫向還是並列，對諦的觀察都是如此。
在斷德中，『疏勤斷二惡』指的是：對於已經生起的惡，斷除使之不再延續；對於尚未生起的惡，斷除使之不生起。『止持』，是因為約惡法而論，所以『止』名為『持』，『作』名為『犯』。論及慚愧，即是善十一法中的兩種。『慚』是指尊重、尊貴、增上、崇重賢善，因羞恥過錯而止息各種惡行。『愧』是指呵責、厭惡、增上輕拒暴惡，因羞恥過錯而止息各種惡業。『悔過』，梵語是『懺摩』（Kṣamā），這裡翻譯為『悔過』，指的是陳述顯露先前的罪過，改正以往的錯誤，修持未來的善行。其中『能止一切惡法』這六個字，通用於已生起和未生起的惡。其餘的都侷限於已生起的惡。因為一切惡都止息了，所以說『一切』。這段文字說的是已生起的惡，既然使它不再增長，那麼未生起的惡自然就不會生起。下面論述『以隨下明所以』，說明原因。自性本來就遠離過錯，生起過錯就是違背自性。現在既然止息了過錯，就應當順應真理。過錯消盡，自性顯現，就叫做『法身』（Dharmakāya）。法身就是斷德，所以現在疏文中用這個名稱來作為科判。
二、智德。疏勤修二善指的是：對於已經生起的善，修習使之增長；對於尚未生起的善，修習使之發生。所以現在的經文說：『發起增長』，這是標示兩種含義。『作持』，是說約善法所論，『作』所以名為『持』，『止』所以名為『犯』。論及供養，有三種：財供養、法供養、觀行供養。論及禮拜，勒摩三藏（Ratnamati）說，有七種：一、我慢禮；二、唱和禮，這兩種不合儀軌；三、恭敬禮，恭敬從內心發出，表現在身口上，五輪著地；四、無相禮，深入法性，遠離能禮所禮的相；五、起用禮，觀自身與佛同一緣起，如幻如影，普遍運用身心遍禮一切；六、內觀禮，只禮自身內的法身真佛，不緣他佛；七、實相禮，無論內、外、凡、佛，都是同一實相。
【English Translation】 English version: 'Immediate Emptiness Contemplation' is to observe the ultimate truth (Paramārtha-satya). Observing the aggregation of causes and conditions is 'Provisional Contemplation', which is to observe the conventional truth (Saṃvṛti-satya). Following the Dharma-nature is 'Middle Way Contemplation', which is to observe the supreme truth (Paramārtha). These three are three-in-one and one-in-three. Whether it is vertical, horizontal, or parallel, the observation of the truths is the same.
In the virtue of cessation, 'Diligently ceasing the two evils' means: for the evils that have already arisen, cut them off so that they do not continue; for the evils that have not yet arisen, cut them off so that they do not arise. 'Stopping and upholding' is because it is discussed in terms of evil dharmas, so 'stopping' is called 'upholding', and 'doing' is called 'offending'. Discussing shame and remorse refers to two of the eleven wholesome dharmas. 'Shame' (Hrī) refers to respecting, honoring, increasing, esteeming the virtuous and good, and ceasing all evil actions due to shame of faults. 'Remorse' (Apatrāpya) refers to scolding, disliking, increasingly rejecting violent evils, and ceasing all evil deeds due to shame of faults. 'Repentance', in Sanskrit is 'Kṣamā', here translated as 'repentance', refers to confessing and revealing previous faults, correcting past mistakes, and cultivating future good deeds. Among them, the six words 'able to stop all evil dharmas' apply to both evils that have arisen and have not arisen. The rest are limited to evils that have already arisen. Because all evils are stopped, it is said 'all'. This passage speaks of the evils that have already arisen, since it prevents them from increasing, then the evils that have not yet arisen will naturally not arise. The following discussion 'using following to explain the reason' clarifies the reason. The nature is originally free from faults, and arising faults is violating the nature. Now that the faults are stopped, one should follow the truth. When faults are exhausted and the nature manifests, it is called 'Dharmakāya' (Dharma Body). Dharmakāya is the virtue of cessation, so now the commentary uses this name as a heading.
Two, the virtue of wisdom. 'Diligently cultivating the two goods' means: for the goods that have already arisen, cultivate them to increase; for the goods that have not yet arisen, cultivate them to arise. So the current text says: 'Initiate and increase', this is to indicate two meanings. 'Doing and upholding' is said in terms of good dharmas, 'doing' is therefore called 'upholding', and 'stopping' is therefore called 'offending'. Discussing offerings, there are three types: wealth offering, Dharma offering, and contemplation offering. Discussing prostrations, Ratnamati said that there are seven types: one, arrogant prostration; two, chanting prostration, these two are not in accordance with the ritual; three, respectful prostration, respect arises from the heart and is expressed in body and speech, with the five wheels touching the ground; four, formless prostration, deeply entering the Dharma-nature, away from the appearance of the one who prostrates and the one who is prostrated; five, functional prostration, observing oneself and the Buddha as the same arising from conditions, like illusion and shadow, universally using body and mind to prostrate to everything; six, inner contemplation prostration, only prostrating to the Dharma-body true Buddha within oneself, not relying on other Buddhas; seven, reality prostration, whether internal, external, ordinary, or Buddha, all are the same reality.
實相見佛可禮亦是邪見。觀身實相觀佛亦然。名平等禮敬。故文殊偈云。不生不滅故。敬禮無所觀。準離垢慧所問禮佛法經。總有八重。一供養。二讚歎。三禮佛。四懺悔。五勸請。六隨喜。七回向。八發願。八中正意禮佛。餘七皆是禮佛緣由。謂供贊是禮佛流類。懺勸隨喜是禮佛之意。七是都回禮等功德。向於三處。八是敘陳意所希望。然此八重各能除障。供養除慳貪障。感大財富。讚歎除惡口。得無礙辯才。禮佛除我慢。得尊貴身。懺悔除三四障。得依正具足。勸請除謗法。得多聞智慧。隨喜除嫉妒。得大眷屬。迴向除狹劣。成廣大善。發願除退屈總持諸行。今此文中具有五法。前文有懺悔。後文有發願。然闕迴向。影在文中也。約緣修行者。約三寶勝緣。修入住正行。愛敬四句可知。若準儒教說。母唯愛君唯敬。父兼愛敬。故孝經云。資於事父。以事母而愛同。資於事父以事君而敬同。故母取其愛而君取其敬。兼之者父也。然此且約多分而說。今以事父之心。奉於三寶。故兼愛敬。論淳厚者。鄭重(厚也)之心而無雜亂(淳也)亦有四句。一淳而不厚。謂暫時誠懇。二厚而不淳。謂長久渾雜。三俱謂沒齒無乖。四不俱。謂輒無虔想。今取第三也。論信增等者。從十信位遷入正定也。此則內因修行力。又因下外緣
【現代漢語翻譯】 現代漢語譯本 實相見佛，如果還執著于禮拜的形式，也是一種邪見。觀察自身的實相，與觀察佛的實相，本質上是相同的，這才是真正的平等禮敬。所以文殊菩薩的偈語說：『不生不滅故，敬禮無所觀。』 參照離垢慧所問的《禮佛法經》，總共有八重含義：一、供養；二、讚歎；三、禮佛；四、懺悔；五、勸請；六、隨喜；七、迴向；八、發願。這八重中，真正核心的是禮佛，其餘七種都是禮佛的緣由。供養和讚歎是禮佛的流類，懺悔、勸請和隨喜是禮佛的意念。七是總括迴向禮佛等的功德，將功德迴向於三個方面。八是敘述陳述意念中所希望的。然而這八重含義各自都能消除業障。供養能消除慳貪的業障，感得巨大的財富。讚歎能消除惡口，得到無礙的辯才。禮佛能消除我慢，得到尊貴的身體。懺悔能消除三障和四障，得到依報和正報的具足。勸請能消除誹謗佛法，得到多聞的智慧。隨喜能消除嫉妒，得到廣大的眷屬。迴向能消除狹隘和低劣，成就廣大的善行。發願能消除退縮，總持一切修行。 現在這段經文中具有五種法：前文有懺悔，後文有發願，然而缺少迴向，但迴向的影子在文中也存在。約緣修行者，約三寶勝緣，修入住正行，愛敬四句可知。如果按照儒家的說法，母親只有愛，君王只有敬，父親兼有愛和敬。所以《孝經》說：『資於事父，以事母而愛同；資於事父，以事君而敬同。』所以母親取其愛，而君王取其敬，兼有愛和敬的是父親。然而這只是就大部分情況而言。現在以侍奉父親的心，奉獻給三寶，所以兼有愛和敬。 論淳厚，鄭重（厚也）之心而無雜亂（淳也）也有四句：一、淳而不厚，指暫時的誠懇；二、厚而不淳，指長久的渾濁雜亂；三、俱備，指終身沒有違背；四、都不具備，指總是沒有虔誠的想法。現在取第三種情況。 論信增等，是從十信位遷入正定。這是內在的修行力，又因為下面的外緣。
【English Translation】 English version Seeing the Buddha through the true form (Skt: Satya-laksana), and yet clinging to the form of prostration, is also a heretical view. Observing the true form of oneself is the same as observing the true form of the Buddha; this is true equal reverence. Therefore, Manjushri's (Bodhisattva of wisdom) verse says: 'Because there is no birth and no death, reverence is without observation.' Referring to the 'Sutra of Prostrating to the Buddha' as asked by Vimalakirti (lit. stainless wisdom), there are eight aspects in total: 1. Offering (Skt: Puja); 2. Praise (Skt: Stuti); 3. Prostration (Skt: Namas); 4. Repentance (Skt: Apatti-desana); 5. Encouragement (Skt: Adhyesana); 6. Rejoicing (Skt: Anumodana); 7. Dedication (Skt: Parināmanā); 8. Aspiration (Skt: Pranidhana). Among these eight, the core is truly prostration to the Buddha, and the remaining seven are the reasons for prostration. Offering and praise are the flowing categories of prostration; repentance, encouragement, and rejoicing are the intentions of prostration. Seven is the general dedication of the merits of prostration, dedicating the merits to three aspects. Eight is narrating and stating what is hoped for in the mind. However, each of these eight aspects can eliminate karmic obstacles. Offering can eliminate the karmic obstacle of stinginess, resulting in great wealth. Praise can eliminate harsh speech, resulting in unobstructed eloquence. Prostration can eliminate arrogance, resulting in a noble body. Repentance can eliminate the three obstacles and the four obstacles, resulting in the completeness of the environment and the reward body. Encouragement can eliminate slandering the Dharma, resulting in much learning and wisdom. Rejoicing can eliminate jealousy, resulting in a large retinue. Dedication can eliminate narrowness and inferiority, accomplishing great good deeds. Aspiration can eliminate regression, upholding all practices. Now, this passage of scripture contains five dharmas: the previous text has repentance, and the following text has aspiration. However, dedication is missing, but the shadow of dedication also exists in the text. Regarding practitioners who rely on conditions, relying on the superior conditions of the Three Jewels (Buddha, Dharma, Sangha), cultivate and enter the correct practice, the four sentences of love and respect can be known. If according to Confucianism, the mother only has love, the ruler only has respect, and the father has both love and respect. Therefore, the 'Classic of Filial Piety' says: 'Serving the father, the love is the same as serving the mother; serving the father, the respect is the same as serving the ruler.' Therefore, the mother takes the love, and the ruler takes the respect, and the one who has both love and respect is the father. However, this is only in most cases. Now, with the heart of serving the father, dedicating to the Three Jewels, therefore having both love and respect. Regarding purity and sincerity, the heart of solemnity (sincerity) without confusion (purity) also has four sentences: 1. Pure but not sincere, referring to temporary sincerity; 2. Sincere but not pure, referring to long-term turbidity and confusion; 3. Both are present, referring to no violation throughout life; 4. Neither is present, referring to always having no devout thoughts. Now, we take the third situation. Regarding the increase of faith, etc., it is moving from the ten faiths to entering the correct concentration. This is the internal power of practice, and also because of the external conditions below.
加護力。亦可前名生智益。后名滅障益。消業等者。前禮讚等各能除障。已如前配。復能成善。如下第四分中所說。論以隨下明意。性本離其癡障。今以修智斷障。豈非順性。此行成就即顯報身。報身即智德故。為此科。
利他行中論發願者。發謂策勵運意。愿謂希求樂欲。然有四種。要約其心。故名誓願。今此段文即四中之一也。余之三愿已在前文。謂能止方便及消障離癡。即無邊煩惱誓願斷。發起善根增長方便。即無量法門誓願學。行此二法皆為菩提。即佛道無上誓願成也。疏長時心者。度盡為期不限劫數。故盡來際。廣大心者。無有揀擇。四生九類悉皆度故。第一心者。超過人天二乘之境。令得無上寂滅樂故。論以隨法性下。次第釋前三心所以。初二句釋長時心。謂法性常住無始無終。故今度生盡于未來。無有疲厭而隨順也。疏文可解。論法性下三句釋廣大心。謂性遍滿平等無二。故今化度無有揀擇。平等濟拔而隨順也。不念下二句釋第一心。謂性本無彼此分別。常寂靜故。故今化令咸至寂滅究竟涅槃。是順性也。然後之二段釋所以文。但初標法性。后結故字而不逐段一一標結隨順等言者。譯人巧略也。疏二明下指后二段。文意可知。亦常心者。意明此文有究竟寂滅之言。故名常也。然與長時實有相濫。
【現代漢語翻譯】 現代漢語譯本
加護力（Adhiṣṭhāna-bala，加持的力量）。也可前名生智益（Utpāda-jñāna-hita，生起智慧的利益），后名滅障益（Apāya-vināśa-hita，滅除障礙的利益）。消業等，前禮讚等各自能夠去除障礙，已經如前面所說。又能成就善，如下面第四分中所說。論中用『隨』字表明意義，自性本來就遠離愚癡障礙，現在用修習智慧來斷除障礙，難道不是順應自性嗎？這種修行成就就能顯現報身（Saṃbhogakāya，享受法樂之身），報身就是智慧功德的體現，所以歸為此科。 在利他行中，論述發願。『發』是指策勵和運用意念，『愿』是指希望和樂於追求。然而有四種愿，要約其心，所以名為誓願。現在這段文字就是四種愿中的一種。其餘的三種愿已經在前面的文章中提到，即能止息方便和消除障礙、遠離愚癡，也就是『無邊煩惱誓願斷』。發起善根增長方便，也就是『無量法門誓願學』。行持這兩種法都是爲了菩提（Bodhi，覺悟），也就是『佛道無上誓願成』。疏中說『長時心』，是指以度盡眾生為期限，不限定劫數，所以說『盡未來際』。『廣大心』是指沒有揀擇，四生九類的眾生都要度化。『第一心』是指超過人天二乘的境界，令眾生得到無上的寂滅之樂。論中用『隨法性』等，依次解釋前面三種心的原因。前兩句解釋『長時心』，說的是法性常住，無始無終，所以現在度化眾生要窮盡未來，沒有疲厭而隨順法性。疏文可以理解。論中『法性』等三句解釋『廣大心』，說的是自性遍滿，平等無二，所以現在教化度眾生沒有揀擇，平等救拔而隨順法性。『不念』等兩句解釋『第一心』，說的是自性本來沒有彼此分別，常寂靜的緣故，所以現在教化眾生都達到寂滅究竟的涅槃（Nirvāṇa，寂滅）。這是順應自性。後面的兩段解釋原因，只是開始標明『法性』，後面總結用『故』字，而不逐段一一標明總結隨順等詞語，是譯者的巧妙省略。疏中『二明』是指後面的兩段，文意可以理解。『亦常心』，意思是說明此文有究竟寂滅的說法，所以名為『常』。然而與『長時』確實有容易混淆的地方。
【English Translation】 English version
The power of Adhiṣṭhāna-bala (blessing). It can also be named Utpāda-jñāna-hita (benefit of generating wisdom) before, and Apāya-vināśa-hita (benefit of eliminating obstacles) after. As for eliminating karma, etc., the preceding praises, etc., can each remove obstacles, as mentioned earlier. They can also accomplish good, as mentioned in the fourth section below. The treatise uses 'follows' to clarify the meaning, that the nature is inherently free from ignorance and obstacles. Now, using the cultivation of wisdom to cut off obstacles, isn't this in accordance with the nature? The accomplishment of this practice manifests the Saṃbhogakāya (enjoyment body), and the Saṃbhogakāya is the embodiment of wisdom and virtue, hence this category. In the practice of benefiting others, the treatise discusses making vows. 'Making' refers to encouraging and employing intention, and 'vow' refers to hoping and desiring. However, there are four types of vows, which are summarized in the mind, hence the name 'vow'. This passage is one of the four types of vows. The other three vows have been mentioned in the previous text, namely, being able to stop expedient means and eliminate obstacles, and being free from ignorance, which is 'the vow to cut off endless afflictions'. Initiating good roots and increasing expedient means is 'the vow to learn limitless Dharma doors'. Practicing these two dharmas is all for Bodhi (enlightenment), which is 'the vow to accomplish the unsurpassed Buddha path'. The commentary says 'long-term mind', which means taking the exhaustion of sentient beings as the limit, not limited to kalpas, so it says 'exhausting the future'. 'Vast mind' means there is no discrimination, and all four types of birth and nine types of beings must be saved. 'First mind' means surpassing the realm of humans, gods, and the two vehicles, so that sentient beings can obtain the supreme bliss of tranquility. The treatise uses 'following the Dharma nature', etc., to explain the reasons for the previous three minds in order. The first two sentences explain 'long-term mind', saying that the Dharma nature is constant, without beginning or end, so now saving sentient beings should exhaust the future, without fatigue and following the Dharma nature. The commentary can be understood. The three sentences 'Dharma nature' etc. in the treatise explain 'vast mind', saying that the nature is pervasive, equal, and non-dual, so now teaching and saving sentient beings has no discrimination, equally rescuing and following the Dharma nature. The two sentences 'not thinking' etc. explain 'first mind', saying that the nature originally has no distinction between self and other, and is always tranquil, so now teaching sentient beings to all reach the tranquility of ultimate Nirvāṇa (extinction). This is in accordance with the nature. The following two paragraphs explain the reasons, but only the 'Dharma nature' is marked at the beginning, and the word 'therefore' is used at the end, without marking and summarizing the words 'following' etc. paragraph by paragraph, which is the translator's skillful omission. The 'two clarifications' in the commentary refer to the following two paragraphs, and the meaning of the text can be understood. 'Also constant mind' means that this text has the saying of ultimate extinction, so it is called 'constant'. However, it is indeed easy to confuse with 'long-term'.
智者詳焉。
發心利益者。由前發心行諸妙行。故得入初住。見於法身。起用利益也。一顯勝德。疏依人空見者。以於人空得自在故。若約法空但相似見。未是證故名為少分。若依人空。此即已證但未得法空故名少分。此約兼明非今正意。發心住中作此事者。隨其悲願之力。能作八相成道。利樂眾生同今釋迦化儀也。此如華嚴所說。然此科中有自利利他之異。詳之可見。若前後相望說者。由佛菩薩教故發直心。行無住行由護法故。發深心行自利行。由大悲故發大悲心。行利他行。又由自利行故。得見法身。由利他行故。能現八種等。
二微過中。疏未證等者。但比觀相應未離分別故。異所以者。此明先世所造世間業因通於善惡。斯往業不亡也。論微苦者。二意。一者變易行苦。二者隨業有分段苦。以得自在不同凡夫故云微苦。修短等者。變易之身愿智所資。無定齊限。能變粗身為細質。易短命為長年故云自在。留惑等者。以有大愿故。留煩惱不斷。潤生受報。以有大智故。能自在隨意長短。不為惑染。非同凡夫為煩惱所使不能斷也。斯則未名法身故異地上。以其下是所以非業系故異凡夫。以有下是所以既上異聖人。下殊凡品故當賢位。
三通權教。疏纓絡下引所舉教。七住前退者。第七方名不退住
【現代漢語翻譯】 現代漢語譯本：智者對此進行了詳細的解釋。
對於發起利益眾生之心的人來說，由於先前發起菩提心並修行各種殊勝的妙行，因此能夠進入初住位（菩薩十住位的第一個階段）。證見法身（佛的真身），從而發起利益眾生的事業。這是爲了彰顯殊勝的功德。疏文中『依人空見者』，是因為在證悟人空（對『我』的空性認知）時獲得了自在。如果只是證悟法空（對『法』的空性認知），那只是相似的見解，還未真正證得，所以稱為『少分』。如果依據人空，那就是已經證得，但尚未證得法空，所以也稱為『少分』。這裡是兼帶說明，並非本文的主要意思。在發心住位中做這些事情的人，隨著其悲心和願力的強大，能夠示現八相成道（佛陀一生中的八個重要階段），利益和快樂眾生，如同現在的釋迦牟尼佛所做的教化一樣。這就像《華嚴經》中所說的那樣。然而，這一科（章節）中存在自利和利他的區別，仔細研究就可以明白。如果從前後相互關聯的角度來說，由於佛菩薩的教導，所以發起正直之心；修行無所住的行持，由於護持正法，所以發起深刻之心，這是自利之行；由於大悲心，所以發起大悲之心，這是利他之行。又由於自利之行，所以能夠證見法身；由於利他之行，所以能夠示現八相成道等。
在『微過』（細微的過失）方面，疏文中『未證等者』，是指只是通過比量和觀想相應，尚未脫離分別心。『異所以者』，說明前世所造的世間業因，既包括善業也包括惡業，過去的業力不會消亡。論中所說的『微苦』，有兩種含義：一是變易行苦（菩薩在修行過程中所經歷的痛苦），二是隨業而來的分段苦（由過去業力導致的痛苦）。因為已經獲得了自在，不同於凡夫，所以說是『微苦』。『修短等者』，變易之身依靠願力和智慧的資助，沒有固定的期限。能夠將粗糙的身體轉變為精細的體質，將短命轉變為長壽，所以說是自在。『留惑等者』，因為有大愿，所以保留煩惱而不徹底斷除，以此來潤生受報。因為有大智慧，所以能夠自在地隨意控制壽命的長短，不被煩惱所染污，不同於凡夫被煩惱所驅使而無法斷除。因此，這還不能稱為法身，所以不同於地上菩薩（證得初地以上的菩薩）。因為其下是（還未證得法身），所以不同於被業力束縛的凡夫。因為有下是（已經超越凡夫），所以既不同於聖人，又不同於凡夫，因此屬於賢位（菩薩十住位）。
關於『通權教』（通達權巧方便的教法），疏文中『纓絡下引所舉教』，引用了所舉的教義。『七住前退者』，只有在第七住位（菩薩十住位的第七個階段）才被稱為不退住（不會退轉的階段）。
【English Translation】 English version: The wise one explained it in detail.
For those who generate the mind of benefiting others, by previously generating the Bodhi mind and practicing various wonderful practices, they can enter the first stage of dwelling (the first stage of the ten dwelling stages of Bodhisattvas). They see the Dharmakaya (the true body of the Buddha), and thus initiate the work of benefiting sentient beings. This is to manifest the supreme virtues. The commentary 'those who see emptiness of person' is because they have attained freedom in realizing the emptiness of person (the realization of the emptiness of 'self'). If one only realizes the emptiness of Dharma (the realization of the emptiness of 'phenomena'), it is only a similar view, not truly realized, so it is called 'a small part'. If based on the emptiness of person, then it has already been realized, but the emptiness of Dharma has not yet been realized, so it is also called 'a small part'. This is an incidental explanation, not the main meaning of this text. Those who do these things in the stage of generating the mind of dwelling, according to the strength of their compassion and vows, can manifest the eight aspects of attaining Buddhahood (the eight important stages in the life of the Buddha), benefiting and bringing joy to sentient beings, just like the teachings of Shakyamuni Buddha now. This is as described in the Avatamsaka Sutra. However, there is a difference between self-benefit and benefiting others in this section (chapter), which can be understood by careful study. If speaking from the perspective of the relationship between before and after, due to the teachings of the Buddhas and Bodhisattvas, one generates a straightforward mind; practicing the practice of non-dwelling, due to protecting the Dharma, one generates a profound mind, which is the practice of self-benefit; due to great compassion, one generates a mind of great compassion, which is the practice of benefiting others. Also, due to the practice of self-benefit, one can see the Dharmakaya; due to the practice of benefiting others, one can manifest the eight aspects of attaining Buddhahood, etc.
Regarding 'slight faults', the commentary 'those who have not realized, etc.' refers to those who are only corresponding through comparison and contemplation, and have not yet detached from discriminating thoughts. 'The reason for the difference' explains that the worldly karmic causes created in previous lives include both good and bad karma, and past karma will not disappear. The 'slight suffering' mentioned in the treatise has two meanings: one is the suffering of change and transformation (the suffering experienced by Bodhisattvas in the process of cultivation), and the other is the suffering of segmentation that comes with karma (the suffering caused by past karma). Because they have attained freedom, unlike ordinary people, it is said to be 'slight suffering'. 'Length of life, etc.' The body of transformation relies on the assistance of vows and wisdom, and has no fixed limit. It can transform a coarse body into a refined substance, and transform a short life into a long life, so it is said to be free. 'Retaining afflictions, etc.' Because of great vows, they retain afflictions without completely cutting them off, in order to nourish life and receive retribution. Because of great wisdom, they can freely control the length of life at will, and are not contaminated by afflictions, unlike ordinary people who are driven by afflictions and cannot cut them off. Therefore, this cannot yet be called Dharmakaya, so it is different from the Bodhisattvas on the ground (Bodhisattvas who have attained the first ground or above). Because its lower part is (not yet realized the Dharmakaya), it is different from ordinary people who are bound by karma. Because there is a lower part (already surpassing ordinary people), it is different from both sages and ordinary people, so it belongs to the stage of the worthy (the ten dwelling stages of Bodhisattvas).
Regarding 'understanding expedient teachings', the commentary 'the quoted teachings below the garland' quotes the teachings mentioned. 'Those who retreat before the seventh dwelling' are only called non-retreating dwelling (the stage of not retreating) in the seventh dwelling stage (the seventh stage of the ten dwelling stages of Bodhisattvas).
。故然彼經文。但說凈目等各至第六住。遇惡知識緣故退。而不說彼所值因緣行相。待檢續入。今釋下明釋通意。今詳論中未入正位者。通其兩意。一則未入初住。二則未至七住。正因不退之位。故云正位。前意為正。
四嘆實行。疏於下不戀者。謂於二乘凡夫果報不生著故。論若聞等者。如法華云。佛道長遠久受勤苦。乃可得成。疏於上不怯者。于菩提涅槃。有勤勇心。修諸苦行不正畏故。釋所以者。亦釋不戀所以。以知自性涅槃終非外得。遲速由己。何定劫時。故雖聞是言而無怯懼。斯則以于上不怯故。于下不戀。是故疏中但釋不怯所以也。由此兩文之內皆有不怯之言。此即下據此以斥彼。此明其實非權說故。
一總標。論解行等者。謂依住行位滿。發深解行。入十向位。非同前信故。云轉勝。
一時勝。疏鄰初地者。從初住至初地為一僧祇。今十回向與初地相近。是鄰真故。
一總。疏解者。解徹真如故云深解。分明顯了更無闇昧。故云現前。又超前故云深。異后故云解也。行者。真如無相順真如故。所行之行。一一無相。如金剛不住色佈施。不住聲香等佈施。諸行皆然。故云離相。
二別論無慳貪者。慳謂吝惜己物。輒不與人。貪謂希欲他財。以將入己。知法性之中本無此事
【現代漢語翻譯】 現代漢語譯本：因此，雖然那部經文只說了凈目（Jingmu，人名）等人各自到達第六住位，因為遇到惡知識的緣故而退轉，但沒有說明他們所遇到的因緣和行為狀態。等待檢查後續內容。現在解釋下面，闡明通用的意義。現在詳細討論論中沒有進入正位的人，包括兩種情況：一是沒有進入初住位，二是沒到達七住位，即正因不退轉的地位，所以稱為『正位』。前一種情況是主要的。
四、讚歎實行。疏文中『于下不戀』，是指對於二乘（聲聞乘和緣覺乘）凡夫的果報不產生執著。論中『若聞等者』，如《法華經》所說：『佛道長遠，長久地承受勤苦，才可以成就。』疏文中『于上不怯』，是指對於菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）有勤奮勇猛的心，修習各種苦行而不畏懼。解釋『所以者』，也是解釋『不戀』的原因。因為知道自性涅槃最終不是從外獲得的，遲早取決於自己，何必限定劫時呢？所以即使聽到這些話也沒有怯懼。這就是因為對於『上』不怯懼，所以對於『下』不貪戀。因此疏文中只解釋了『不怯』的原因。由此兩段文字之內都有『不怯』的說法。這是下面根據這個來駁斥上面。這是說明其實際情況，不是權巧方便的說法。
一、總標。論中『解行等者』，是指依據住、行位圓滿，發起深刻的理解和行為，進入十回向位。不同於之前的信位，所以說『轉勝』。
一時勝。疏文中『鄰初地者』，從初住到初地為一個阿僧祇劫。現在十回向與初地相接近，是接近真如的緣故。
一、總。疏文中『解者』，是理解徹悟真如的緣故，所以說『深解』。分明清晰，不再有闇昧，所以說『現前』。又超越之前，所以說『深』，區別於之后，所以說『解』。『行者』，是真如無相，順應真如的緣故。所修行的行為，一一都是無相的，如《金剛經》所說的不住色佈施，不住聲香味觸法佈施，各種行為都是這樣，所以說『離相』。
二、別論無慳貪。『慳』是指吝惜自己的財物，不肯給予他人。『貪』是指希望得到他人的財物，以便納入自己囊中。知道法性之中本來沒有這些事情。
【English Translation】 English version: Therefore, although that scripture only states that Jingmu (凈目, a name) and others each reached the Sixth Abode, and retreated because they encountered evil influences, it does not explain the causes and conditions they encountered and their behavioral states. Awaiting further examination of the subsequent content. Now, the following explanation clarifies the general meaning. Now, in detail, those who have not entered the correct position in the treatise include two situations: first, not entering the First Abode, and second, not reaching the Seventh Abode, which is the position of non-retrogression of the correct cause, hence it is called the 'Correct Position.' The former situation is the main one.
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Praising Actual Practice. The commentary 'not attached to the lower' refers to not generating attachment to the fruits and rewards of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and ordinary beings. The treatise 'if hearing, etc.' is like what the Lotus Sutra says: 'The Buddha path is long and far, and only by enduring diligent suffering for a long time can it be achieved.' The commentary 'not fearful of the higher' refers to having a diligent and courageous mind towards Bodhi (菩提, enlightenment) and Nirvana (涅槃, cessation), cultivating various ascetic practices without fear. Explaining 'the reason why' also explains the reason for 'not being attached.' Because one knows that self-nature Nirvana is ultimately not obtained from the outside, and the timing depends on oneself, why limit it to eons? Therefore, even hearing these words, there is no fear. This is because one is not fearful of the 'higher,' so one is not attached to the 'lower.' Therefore, the commentary only explains the reason for 'not being fearful.' Within these two passages, there is mention of 'not being fearful.' This is the lower refuting the higher based on this. This clarifies the actual situation, not an expedient teaching.
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General Heading. The treatise 'understanding and practice, etc.' refers to, based on the fulfillment of the Abode and Conduct positions, generating profound understanding and practice, and entering the Ten Dedications position. It is different from the previous Faith position, so it is said to be 'more excellent.'
One, Excellence in Time. The commentary 'neighboring the First Ground' refers to the period from the First Abode to the First Ground being one asaṃkhyeya-kalpa. Now, the Ten Dedications are close to the First Ground, because they are close to True Suchness.
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General. The commentary 'understanding' is because of thoroughly understanding True Suchness, hence it is called 'profound understanding.' Clear and distinct, with no more darkness, hence it is called 'present.' Also, surpassing the previous, hence it is called 'profound,' and different from the later, hence it is called 'understanding.' 'Practice' is because True Suchness is without characteristics, conforming to True Suchness. The practices that are cultivated are all without characteristics, like the Diamond Sutra's non-attachment to form in giving, non-attachment to sound, smell, etc., in giving. All practices are like this, hence it is called 'non-attachment.'
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Separate Discussion on Non-stinginess and Non-greed. 'Stinginess' refers to being reluctant to give one's own possessions to others. 'Greed' refers to desiring the possessions of others in order to bring them into one's own possession. Knowing that these things are fundamentally not present within the nature of Dharma.
故。疏云解也。論檀波羅蜜者。具云檀那。此云佈施。波羅蜜此云到彼岸。彼岸即是涅槃。涅槃即是真如之理。今離相行施與理相應。則是到彼岸義。余皆仿之。然則輟己惠人名之為施。但順無慳。以此亦順無貪之義。何則己物尚與他人他物。固應不取以深況淺也。謂離下明所離相。三輪即施者。受者所施之物。達此三相體不可得故名離也。茍能離相。則因成無漏果證菩提。有運轉義。故名為輪。復能摧輾一切惑障。有摧輾義。號為輪也。以十下釋離相之由。得法空者。但約深入此觀未是證得。然此由是約教道說。若其實說十信位中。便能深入。如下信心修真如三昧。豈非法空也。發心所依者。解即十住。行即十行。斯則十向為能依。住行為所依。又住行為能發。十向為所發。謂依此解行發回向心故。以垢下釋順真之由。謂慳等是障。常乖背性。性本無慳等。常不與障合故。行佈施等行。外違慳等障。內順無慳等性也。論五欲者。色聲香味觸等五境。此五能令眾生起欲心故。故前云。以有妄境界染法緣故。則熏習妄心。令其念著造種種業。受於一切身心等苦。又無常經云。常求于欲境不行於善事。于境生欲故名為過。過即是染。知法性中本無此染也。尸者具云尸羅。此云戒。戒謂防非止惡。即離五欲過也。論瞋惱者。
【現代漢語翻譯】 因此，疏文解釋為『解』。關於檀波羅蜜（Dānapāramitā，佈施到彼岸）：具足的說法是檀那（Dāna，佈施），這裡譯為『佈施』。波羅蜜（Pāramitā）這裡譯為『到彼岸』。彼岸即是涅槃（Nirvāṇa），涅槃即是真如（Tathātā）之理。現在，如果能做到離相（absence of characteristics）行佈施，與真如之理相應，那就是『到彼岸』的意義。其他的波羅蜜也都可以仿照這個解釋。如此說來，捨棄自己的東西，恩惠於他人，就叫做『佈施』。只要順應沒有慳吝之心，也就順應了沒有貪婪之義。為什麼呢？因為自己的東西尚且可以給予他人他物，當然更不應該去索取他人的東西，這是以深比淺的道理。所謂『離下』，是爲了說明所要遠離的相。三輪（three wheels）指的是施者、受者和所施之物。通達這三種相，知道它們的本體是不可得的，所以叫做『離相』。如果能夠做到離相，那麼就能因修成無漏（untainted）之業，果證菩提（Bodhi，覺悟）。『輪』有運轉的意義，所以叫做『輪』，又能摧毀一切迷惑障礙，有摧毀的意義，所以號為『輪』。『以十下』是爲了解釋離相的緣由。『得法空』，只是說深入地觀察，還未證得。然而，這只是從教道的角度來說。如果從實際來說，十信位（ten stages of faith）中，就能深入法空。如下信心修真如三昧（Samādhi，正定），難道不是法空嗎？『發心所依』，解釋為十住（ten abodes）。『行』解釋為十行（ten practices）。那麼，十向（ten dedications）是能依，十住和十行是所依。或者說，十住和十行是能發，十向是所發。意思是說，依靠這種理解和修行，發起迴向之心。『以垢下』是爲了解釋順應真如的緣由。所謂的慳吝等是障礙，常常違背本性。本性本來就沒有慳吝等，常常不與障礙結合。行佈施等行為，外在違背慳吝等障礙，內在順應沒有慳吝等的本性。關於五欲（five desires），指的是色、聲、香、味、觸等五種境界。這五種境界能夠使眾生生起慾望之心。所以前面說，因為有虛妄的境界和染污的因緣，就會熏習虛妄之心，使他們執著，造作種種惡業，承受一切身心等苦。又《無常經》說，常常追求慾望的境界，而不修行善事。對於境界生起慾望，所以叫做『過』。『過』就是染污，要知道法性（Dharmatā，法的本性）中本來沒有這種染污。尸（Śīla）具足的說法是尸羅（Śīla，戒），這裡譯為『戒』。戒的意思是防止錯誤，停止惡行，也就是遠離五欲之過。關於瞋惱（anger and vexation）。 現代漢語譯本
【English Translation】 Therefore, the commentary explains it as 'understanding'. Regarding Dānapāramitā (Perfection of Giving): The complete term is Dāna (giving), which is translated here as 'giving'. Pāramitā is translated here as 'reaching the other shore'. The other shore is Nirvāṇa (liberation), and Nirvāṇa is the principle of Tathātā (suchness). Now, if one can practice giving with absence of characteristics (absence of characteristics), in accordance with the principle of Tathātā, then that is the meaning of 'reaching the other shore'. The other pāramitās can be explained in the same way. Thus, giving up one's own possessions to benefit others is called 'giving'. As long as one is in accordance with the absence of stinginess, one is also in accordance with the meaning of the absence of greed. Why? Because one's own possessions can be given to others, so one should not take the possessions of others. This is the principle of comparing the profound with the shallow. The so-called 'leaving the lower' is to explain the characteristics to be abandoned. The three wheels (three wheels) refer to the giver, the receiver, and the object given. Understanding these three characteristics and knowing that their essence is unattainable is called 'absence of characteristics'. If one can achieve absence of characteristics, then one can cultivate untainted karma and attain Bodhi (enlightenment). 'Wheel' has the meaning of rotation, so it is called 'wheel', and it can also destroy all delusions and obstacles, so it is called 'wheel'. 'With ten below' is to explain the reason for absence of characteristics. 'Attaining emptiness of Dharma' only means observing deeply, but not yet attaining it. However, this is only from the perspective of the teaching path. In reality, in the ten stages of faith (ten stages of faith), one can deeply enter emptiness of Dharma. Like cultivating Samādhi (concentration) of Tathātā with lower faith, isn't that emptiness of Dharma? 'What the arising of the mind relies on' is explained as the ten abodes (ten abodes). 'Practice' is explained as the ten practices (ten practices). Then, the ten dedications (ten dedications) are what is relied upon, and the ten abodes and ten practices are what is relied upon. Or rather, the ten abodes and ten practices are what give rise to, and the ten dedications are what arise from. It means that relying on this understanding and practice, one gives rise to the mind of dedication. 'With defilement below' is to explain the reason for conforming to Tathātā. The so-called stinginess and so on are obstacles, which often violate the nature. The nature originally has no stinginess and so on, and often does not combine with obstacles. Practicing giving and so on outwardly violates obstacles such as stinginess, and inwardly conforms to the nature of absence of stinginess and so on. Regarding the five desires (five desires), they refer to the five objects of sense: form, sound, smell, taste, and touch. These five objects can cause sentient beings to give rise to desires. Therefore, it was said earlier that because there are false realms and defiled conditions, they will influence the false mind, causing them to be attached, create various evil karmas, and endure all kinds of suffering of body and mind. Also, the Impermanence Sutra says that one constantly seeks the realm of desire and does not practice good deeds. Giving rise to desire for the realm is called 'fault'. 'Fault' is defilement, and one should know that there is originally no such defilement in Dharmatā (the nature of Dharma). Śīla (Śīla) in full is Śīla (Śīla, precepts), which is translated here as 'precepts'. The meaning of precepts is to prevent errors and stop evil deeds, which is to stay away from the faults of the five desires. Regarding anger and vexation. English version
因他惱觸生瞋恚故。亦可因惱生瞋。瞋故熱惱。熱惱即苦。知性本無此苦也。羼提此云忍辱。忍彼辱境即離瞋惱。論懈怠等者。為執身心遂成懈怠。今既性凈不見身心。為誰懈怠。故云離也。毗離耶此雲精進。精謂精純一心無雜。進謂進趣勇猛不退。即離懈怠。論常定約顯體說。無亂約離過說。禪者。具云禪那。此云靜慮。即慧之定。定即無亂。論離無明等者。本覺明中本無不覺故。般若此云智慧。智慧即是明明即離無明也。即定之慧。故此與第五是自性定慧。本是一法但約體用。義分異爾。然準華嚴說。十地菩薩如次行十波羅蜜行者。以彼是證真之後。如實修行。此中六度是隨順修行。淺深有異。◎
◎一標地依者。以文云證何境界。所謂真如。此則真如是十地所依境也。然地者。就喻彰名。以喻真智慧生聖法。今約真如是智所依故名地依。論證發心等者。然此十地菩薩雖斷障有分數多少。行行有差別淺深。隨其位次。一一皆證。其所證者。同一真如。但有滿分之殊。而無差別之體。故此通標真如為所證境界也。華嚴十地品中亦同此說。故彼出體偈云。如來大仙道微妙難可知。非念離諸念。求見不可得。
疏根本者。即根本智證真諦理。是真見道也。論以依等者。或問曰。真如離心緣相。又若證者。離
【現代漢語翻譯】 現代漢語譯本：因為他人惱怒冒犯而產生嗔恨心。也可以因為惱怒而產生嗔恨。因為嗔恨的緣故而感到熱惱。熱惱就是痛苦。覺知自性原本沒有這種痛苦。羼提（Kshanti）在這裡翻譯為忍辱。忍受那些侮辱的境界，就能遠離嗔恨惱怒。論述懈怠等，是因為執著于身心，於是就形成了懈怠。現在既然自性清凈，不見身心，又為誰懈怠呢？所以說遠離了懈怠。毗離耶（Vīrya）在這裡翻譯為精進。精，指的是精純專一，一心沒有雜念。進，指的是勇猛前進，不退縮。這就是遠離懈怠。論述常定，是從顯現本體的角度來說。無亂，是從遠離過失的角度來說。禪，具足的說法是禪那（Dhyana），這裡翻譯為靜慮。也就是具有智慧的禪定。禪定就是沒有散亂。論述遠離無明等，是因為本覺光明中本來就沒有不覺。般若（Prajna）在這裡翻譯為智慧。智慧就是光明，光明就是遠離無明。也就是禪定中的智慧。所以這個和第五個（智慧波羅蜜）是自性中的定慧。本來是一個法，只是從體和用的角度，意義上有所不同罷了。然而按照《華嚴經》所說，十地菩薩依次修行十波羅蜜，是因為他們是在證悟真理之後，如實地修行。這裡所說的六度是隨順於真理的修行，深淺有所不同。 ◎一、標明所依據的境界。因為經文中說『證悟什麼境界？』，所說的就是真如。那麼真如就是十地菩薩所依據的境界。然而地，是用比喻來彰顯名稱。用大地比喻真實的智慧能夠產生聖法。現在從真如是智慧所依據的角度，所以稱為地依。論述證發心等，是因為這十地菩薩雖然斷除障礙有分數多少，修行也有差別深淺，隨著他們的位次，一一都證悟。他們所證悟的，都是同一個真如。只是有圓滿和不圓滿的區別，而沒有本體上的差別。所以這裡總的標明真如是所證悟的境界。《華嚴經·十地品》中也同樣這樣說。所以那裡的偈頌說：『如來大仙道，微妙難可知，非念離諸念，求見不可得』。 疏解根本，就是根本智證悟真諦的道理，這是真正的見道。論述以依等，有人問：真如遠離心緣相，如果證悟者，也遠離了心緣相，又用什麼來證悟呢？
【English Translation】 English version: Because others' anger and offense give rise to hatred. It can also be that anger gives rise to hatred. Because of hatred, one feels tormented. Torment is suffering. Knowing that the self-nature originally does not have this suffering. Kshanti is translated here as forbearance. Enduring those states of humiliation means being apart from hatred and vexation. Discussing laziness, etc., is because of attachment to body and mind, which then forms laziness. Now that the self-nature is pure and body and mind are not seen, for whom is there laziness? Therefore, it is said to be apart from laziness. Vīrya is translated here as diligence. Diligence refers to being purely focused, with a single mind without distractions. Progress refers to advancing bravely without retreating. This is being apart from laziness. Discussing constant samadhi is from the perspective of manifesting the essence. Non-disturbance is from the perspective of being apart from faults. Dhyana, fully stated, is Dhyana, translated here as quiet contemplation. That is, samadhi with wisdom. Samadhi is non-disturbance. Discussing being apart from ignorance, etc., is because there is originally no non-awareness in original enlightenment. Prajna is translated here as wisdom. Wisdom is light, and light is being apart from ignorance. That is, wisdom in samadhi. Therefore, this and the fifth (wisdom paramita) are inherent samadhi and wisdom. Originally, it is one dharma, but from the perspective of essence and function, the meanings are different. However, according to the Avatamsaka Sutra, the ten-ground Bodhisattvas practice the ten paramitas in sequence because they are truly practicing after realizing the truth. The six perfections mentioned here are practices that accord with the truth, with differences in depth. ◎ 1. Identifying the basis of reliance: Because the text says, 'What state is realized?' What is referred to is Suchness (真如, Zhenru). Then Suchness is the state upon which the ten grounds rely. However, 'ground' is a name manifested through metaphor. The metaphor of the earth is used to illustrate that true wisdom can generate sacred dharmas. Now, from the perspective that Suchness is what wisdom relies upon, it is called the ground of reliance. Discussing the realization of the aspiration for enlightenment, etc., is because these ten-ground Bodhisattvas, although they sever obstacles with varying degrees and their practices have differences in depth, all realize according to their respective stages. What they realize is the same Suchness. There are only differences in completeness, but no differences in essence. Therefore, here it is generally indicated that Suchness is the state to be realized. The 'Ten Grounds' chapter of the Avatamsaka Sutra also says the same thing. Therefore, the verse there says: 'The path of the great sage Tathagata is subtle and difficult to know, beyond thought and free from thoughts, seeking to see it is unattainable.' Elucidating the root means that fundamental wisdom realizes the truth of true reality, which is true seeing of the path. Discussing reliance, etc., someone asks: Suchness is apart from the characteristics of mental conditions, and if the one who realizes it is also apart from the characteristics of mental conditions, then what is used to realize it?
于能所。何以言真如為境界耶。故此釋之。疏必依轉相起者。即此轉識約現境處。便名現識。竟無別體。但據次第義說相依。斯則依能見心有所見境故。前論云。以依能見故。境界妄現。本智證者。智與理冥。心與神會。一相一味平等平等實無能所之異。故頌云。若時于所緣智都無所得。爾時住唯識離二取相故。今但下對此重解。依轉識說為境界之意。此有二義。一約菩薩未離業識猶有見相。入觀雖與無分別智相應不分能所。出觀則與此識相應。約此識上說前證時。以為境界。二約后得智中。相見道內重慮緣真。變起影像。彷正證時說真為境。此但似境。非謂實有。然亦不離是轉識現故。疏雙標后得智中業識未盡也。然至釋相。但約業識未盡義說。故云轉現猶存等也。以後得下出第二義。或問曰。如上所說業識未盡。是即聞命。后得智中如何分別。故此釋之。意明根本實證之時。但是一心真見道無分別能所之相。若后得智中以能見心。反緣所證。以有此能緣心故。便有真如影像當情為所緣境界。像雖不實還似真如。只據此義說。后得智中依于轉識名境界也。如人飲水。正飲之時不能說其冷暖。飲水之後方得說之。說時雖不得水體。其如所說之水。還似所飲之水也。而實等者。真如是所證。智是能證。能所無二方名法身
。以法身本具理智。理智本無二故。斯則住唯識理。離二取相也。
三明用。疏后得者。權智達俗出假化物。一中論一念至無餘世界者。若準華嚴說。初地菩薩能至百佛世界二地千佛世界。乃至十地不可說不可說阿僧祇世界。此蓋隨其分位勝劣不同。今此文中意在通論十地。故以無餘之言而通貫之也。疏請法者。于彼彼世界彼彼眾中。勵己率先為眾導首。請佛說法。請意者。新譯論云。唯為眾生而作利益。非求聽受美妙言辭。夫請說法誠在所顯修行義意。令其眾會如聞攝取思而行之。兼冀展轉遐益眾生。豈在徒聽言辭而已耶。則如圓覺十二菩薩各伸請問。皆言愿為此會及為末世等。
二中疏促等者。謂有一類眾生根性怯弱。聞說佛道長遠久受勤苦。乃可得成。卻生退屈不肯修進。是故菩薩為此眾生。示現超越位地。不經劫數證於佛果。令彼思齊發心進趣。如釋迦六年修行便成正覺。是茲例矣。又如善財一生。龍女一念等。延等者。為有一類眾生亦欲進趣。將謂佛果容易而成。懈怠因循不能勤勇。若復示其超果。轉令懈慢終不成就。是故菩薩為彼說言。我于無量劫中修行方成佛道。以茲警策不令懈怠。使其勤進故法華云。智積菩薩言。我見釋迦如來。于無量劫難行苦行。積功累德求菩提道。未曾止息。即其
【現代漢語翻譯】 現代漢語譯本：憑藉法身本自具有的理智，理和智原本沒有分別，這就是安住于唯識真理，遠離能取和所取二種表相。
說明作用。疏解『后得智』，是指權巧的智慧通達世俗，通過示現而教化眾生。『一中論一念至無餘世界』，如果按照《華嚴經》所說，初地菩薩能夠到達百佛世界，二地菩薩能夠到達千佛世界，乃至十地菩薩能夠到達不可說不可說阿僧祇世界。這大概是隨著菩薩的修行位次高低不同而有所差異。現在這段文字中的意思是通論十地菩薩，所以用『無餘』這樣的詞語來貫通所有。
疏解『請法』，是指在各個世界、各個大眾之中，努力率先成為大眾的引導者，請佛說法。請法的意義，新譯的論典說：『只是爲了眾生而作利益，不是爲了求聽美妙的言辭。』請佛說法，實在是爲了彰顯修行的意義，讓聽眾能夠如實地領會、思考並實踐。也希望能夠輾轉傳播，長遠地利益眾生，豈只是爲了徒然聽聽言辭而已呢？就像《圓覺經》中的十二位菩薩各自提出請問，都說『愿為此次法會以及為末世』等等。
第二段中，疏解『促』等等，是指有一類眾生根性怯弱，聽說佛道長遠，需要長久地承受勤苦，才能夠成就，反而產生退縮，不肯修行進取。所以菩薩爲了這類眾生，示現超越位地，不經歷漫長劫數就證得佛果，讓他們思考並效仿，從而發心進取。就像釋迦牟尼佛六年修行就成就正覺，就是這樣的例子。又如善財童子一生，龍女一念等等。『延』等等，是指有一類眾生也想進取，卻認為佛果容易成就，懈怠因循，不能勤奮勇猛。如果再向他們示現快速成就佛果，反而會讓他們更加懈怠，最終不能成就。所以菩薩爲了他們說：『我于無量劫中修行才成就佛道。』用這樣的話語來警策他們，不讓他們懈怠，使他們勤奮進取。所以《法華經》說，智積菩薩說：『我見釋迦如來，于無量劫難行苦行，積功累德求菩提道，未曾止息。』就是這個意思。
【English Translation】 English version: Relying on the inherent rational wisdom of the Dharmakaya (法身, the body of the Dharma, the ultimate nature of reality), since reason and wisdom are fundamentally not two, this is to abide in the principle of Vijnaptimatrata (唯識, Consciousness-only), and to be apart from the appearances of the two graspings (二取相, the grasping of the subject and the object).
Explaining the function. 'Subsequent wisdom' (后得智) refers to the expedient wisdom that understands the mundane and transforms beings through provisional means. 'In one thought, reaching the countless worlds' (一中論一念至無餘世界), if based on the Avatamsaka Sutra (華嚴經), a Bodhisattva (菩薩, enlightened being) of the first Bhumi (地, stage) can reach a hundred Buddha-fields (佛世界, Buddha's realm), a Bodhisattva of the second Bhumi can reach a thousand Buddha-fields, and so on, up to a Bodhisattva of the tenth Bhumi who can reach inexpressible, inexpressible Asamkhya (阿僧祇, countless) worlds. This probably varies according to the superiority or inferiority of their respective stages. The intention in this passage is to discuss the ten Bhumis in general, so it uses the word 'countless' to encompass all of them.
'Requesting the Dharma' (請法) refers to striving to be the leader of the masses in various worlds and among various assemblies, requesting the Buddha (佛, the awakened one) to preach the Dharma (法, the teachings). The meaning of requesting the Dharma, according to the newly translated treatises, is: 'Only to benefit sentient beings, not to seek to hear beautiful words.' Requesting the Dharma is truly to manifest the meaning of practice, so that the audience can truly understand, contemplate, and practice what they hear. It is also hoped that it can be spread and benefit sentient beings in the long run. It is not just to listen to words in vain. Just like the twelve Bodhisattvas in the Perfect Enlightenment Sutra (圓覺經) each made requests, all saying 'Wishing for this assembly and for future generations,' and so on.
In the second section, 'Expedite' (促) and so on, refers to a class of beings whose roots are weak, who, upon hearing that the Buddha-path (佛道, the path to enlightenment) is long and requires enduring diligent effort for a long time to achieve, become discouraged and unwilling to cultivate and advance. Therefore, for these beings, the Bodhisattva demonstrates transcending stages, attaining Buddhahood (佛果, the fruit of Buddhahood) without experiencing countless kalpas (劫, eons), so that they can contemplate and emulate, thereby generating the aspiration to advance. Just like Shakyamuni Buddha (釋迦牟尼佛) attained perfect enlightenment after six years of practice, this is such an example. Also, like Sudhana (善財童子) in one lifetime, the Dragon Girl (龍女) in one thought, and so on. 'Prolong' (延) and so on, refers to a class of beings who also want to advance, but think that Buddhahood is easy to achieve, and are lax and indolent, unable to be diligent and courageous. If they are shown quick attainment of Buddhahood, it will only make them more lax and ultimately unable to achieve it. Therefore, the Bodhisattva says to them, 'I cultivated for countless kalpas to attain Buddhahood.' Using these words to warn them, not to let them be lax, but to make them diligent and advance. Therefore, the Lotus Sutra (法華經) says, 'Bodhisattva Jizhi (智積菩薩) said, 'I saw Shakyamuni Tathagata (釋迦如來), practicing difficult practices for countless kalpas, accumulating merit and virtue, seeking the Bodhi-path (菩提道, the path to enlightenment) without ever stopping.' This is the meaning.
類也。然促中雲示延中但云說者。促在一生可令現見。延歷多劫但說令知也。結者。根器既多方便非一。口不可說心不可測。故云無數等。故法華云。佛知眾生有種種欲深心所著。隨其本性。以種種因緣譬喻言辭。方便說法。如此皆為得一佛乘一切種智故。是諸眾生從佛聞法。究竟皆得一切種智。
三中論種性根等者。等謂齊同。同是一乘種性非三五等乘性故。根謂信等五根有上中下。今同是上根非中下故。此二約昔所論故。疏云。因等也。疏行等者。同發菩提心。行二利行故若克就地上則同。得無分別智行。如次同行十波羅蜜行。然此發心之言通於前位所說。證等者。同證二空理故若克就地上。則同證遍行真如。乃至十地同證業自在所依真如等。論無有超過之法者。此明菩薩因行證等既同。更無別有超越殊勝之法可為行證也。亦可此是位等。即三賢十聖皆須歷故。無有超過。以一切下是時等。論疏易解。據此亦似通明上諸等之所以。詳之可見。論大意云。若一種是菩薩種性根器。則發心修行斷證位次始終劫數竟無差別也。所言阿僧祇者。若準本業經。初以忉利天衣。仍用彼天時分。三年一拂盡四十里石為小劫。次以梵天衣。拂盡八十里石為中劫。后以凈居天衣。拂盡八百里石為大劫。雜阿含中與此有異。又劫
章頌云。風災為一數。乃至不可知。此極長遠時名一僧祇劫。謂以此風災為數。數至不可數。更若數時心則狂亂。齊此數不得處名一僧祇。若以此等計三僧祇。方成佛道。則百千萬人中無有一人發心修進。縱有懼於三塗苦者但修人天戒善。或有畏於三界生死。亦但修二乘之行。焉敢希冀佛果修菩薩行。蓋為作此長久而解。有是大失。今所會通則特異於彼。何者。且梵語劫波此云時分。大劫小劫長時短時下至剎那。皆名時分。阿僧祇此云無數。無數之言亦不定久近。如人經年不相見。便云無數時。竟日不見亦云無數時。修行時分意亦同此。謂始從具足凡位。發心修進。法爾經無數時。方得親證真如。名為見道。是一無數時。從見道已去。漸斷俱生二障。法爾又經無數時。方得不假功用。自然相應至第八地。是第二無數時。從此任運進趣。消遣余累法爾又經無數時方得成佛是第三無數時。斯則無數時是定有。然延促不可定也。若此所解。方有修行之人。況時無定體。唯心所現。故法華說。日月燈明佛說法華經。六十小劫。時會聽者謂如食頃。又論釋經劫數之言。或云年歲或日月等。又攝論云。處夢謂經年。覺乃須臾頃。故時雖無量攝在一剎那。
四中論眾生世界不同者。或分情器。或唯有情。通茲二意。以世界及眾
【現代漢語翻譯】 現代漢語譯本： 章頌云：風災作為一個計數單位，乃至達到不可知的程度。這個極其漫長的時間被稱為一個僧祇劫（asamkhya-kalpa，無數大劫）。意思是將風災作為計數單位，數到不可數的程度，如果繼續數下去，心就會狂亂。達到這個數目的極限，就稱為一個僧祇。如果用這種方法計算三個僧祇，才能成就佛道，那麼千百萬人中就沒有一個人會發心修行。即使有人害怕三惡道的痛苦，也只是修人天乘的戒律善行；或者有人畏懼三界生死輪迴，也只是修二乘（聲聞、緣覺）的法門。誰還敢希求佛果，修行菩薩道呢？如果這樣理解（三大阿僧祇劫），就會造成很大的損失。現在我們所理解的就與他們不同。為什麼呢？梵語劫波（kalpa），翻譯成漢語就是『時分』。大劫、小劫、長時、短時，乃至剎那，都可以稱為『時分』。阿僧祇（asamkhya），翻譯成漢語就是『無數』。『無數』這個詞，也不一定指很久或很短的時間。比如人多年不見，就說『無數時』；整天不見，也說『無數時』。修行的『時分』，意思也與此相同。意思是說，從具足凡夫的地位開始，發心修行，自然而然地經過無數時，才能親證真如，這稱為見道，是第一個無數時。從見道以後，逐漸斷除俱生（與生俱來）的二障（煩惱障、所知障），自然而然地又經過無數時，才能達到不假功用、自然相應的第八地（不動地），這是第二個無數時。從此任運（任其自然）前進，消遣剩餘的煩惱，自然而然地又經過無數時，才能成佛，這是第三個無數時。這樣看來，無數時是肯定存在的，但是時間的長短是不確定的。如果這樣理解，才會有修行的人。況且時間沒有固定的實體，唯心所現。所以《法華經》說，日月燈明佛說法華經，用了六十小劫，當時聽法的人卻覺得像吃頓飯的時間一樣。而且論典解釋經中的劫數，有時說是年歲，有時說是日月等等。又《攝大乘論》說，在夢中覺得經過了多年，醒來卻只是一瞬間。所以時間雖然是無量的，也可以包含在一剎那之中。
《四中論》中關於眾生世界不同的說法，或者分為有情（眾生）和器界（世界），或者只有有情。綜合這兩種意思，以世界及眾
【English Translation】 English version: Chapter on Praises and Gathas. A wind disaster is taken as one unit, extending to the unknowable. This extremely long period is called one asamkhya-kalpa (innumerable eons). It means using a wind disaster as a unit of counting, counting to the point of being uncountable. If one continues to count, the mind will become deranged. Reaching the limit of this number is called one asamkhya. If one calculates three asamkhyas in this way to achieve Buddhahood, then not even one person out of thousands or millions would generate the aspiration to cultivate. Even if some fear the suffering of the three evil realms, they would only cultivate the precepts and good deeds of humans and devas. Or if some fear the cycle of birth and death in the three realms, they would only cultivate the practices of the two vehicles (Shravakas and Pratyekabuddhas). Who would dare to hope for Buddhahood and cultivate the Bodhisattva path? Understanding it in this prolonged way would be a great loss. Our current understanding is quite different from that. Why? The Sanskrit word 'kalpa' means 'time division'. Great kalpas, small kalpas, long periods, short periods, even down to a kshana (instant), are all called 'time division'. 'Asamkhya' means 'innumerable'. The term 'innumerable' does not necessarily indicate a long or short time. For example, if people haven't seen each other for years, they say 'innumerable times'; if they haven't seen each other all day, they also say 'innumerable times'. The meaning of 'time division' in cultivation is similar to this. It means that from the position of an ordinary being, one generates the aspiration to cultivate, and naturally passes through innumerable times to directly realize Suchness, which is called seeing the path. This is the first innumerable time. From the point of seeing the path onwards, one gradually cuts off the two co-arisen obscurations (afflictive obscurations and cognitive obscurations), and naturally passes through innumerable times to reach the eighth bhumi (immovable ground) without relying on effort, naturally corresponding. This is the second innumerable time. From here, one advances effortlessly, eliminating remaining defilements, and naturally passes through innumerable times to attain Buddhahood. This is the third innumerable time. Thus, innumerable times are definitely present, but the length of time is uncertain. If understood in this way, there will be people who cultivate. Moreover, time has no fixed substance; it is only a manifestation of the mind. Therefore, the Lotus Sutra says that when Buddha Sun Moon Light expounded the Lotus Sutra for sixty small kalpas, the listeners at that time felt it was like the time it takes to eat a meal. Furthermore, treatises explain the kalpas mentioned in the sutras as years, months, days, etc. Also, the Samgraha Sutra says that in a dream, one feels that years have passed, but upon waking, it is only a moment. Therefore, although time is immeasurable, it can be contained within a kshana.
The differences between sentient beings and the world in the Four Middle Treatise are either divided into sentient beings (sentient beings) and the container world (environment), or only sentient beings. Combining these two meanings, with the world and the multitude of
生。各有無量差別故。所見等者。為彼彼眾生根機種性樂欲不同故示所行業用。乃至現身說法。各隨彼彼見聞差別也。例如觀音妙音品說。
發心相中疏二智所依等者。此二種智本。從彼識之所顯生故。說為依。非謂現今能與二智為體。問二智是凈。梨耶是染。云何凈智依染識生耶。答以有染心故。翻此染心得成凈智。若本無染凈亦不生。故前云。以有不覺妄想心故。能知名義為說真覺。若離不覺之心。則無真覺自相可說。廣如隨染本覺二相中明也。又梨耶是染凈和合凈智依生。故無疑也。又若隨相所明。謂梨耶本有二智種子。從無始來以本識為依止處。故云所依也。理實等者。既言梨耶。合通三細。今但言業識者。意在舉細攝粗舉本攝末也。亦可現相八地盡。轉相九地盡。盡相十地盡。業相最通故。標通者。斯則于諸菩薩無所屈矣。此非下或問。二智是凈從來未得。今始開發可名發心相。生滅業識無始來有。何故至此名發心相耶。故此釋之。意明此菩薩亦能證真。亦能達俗亦有生滅。以證真故。揀異地前。以有生滅不同佛位。其猶鍊金光色漸顯。粗礦已落細礦猶存。欲顯此時。應云幾分是金幾分是礦。斯則不同粗礦。亦異純金。故且通說金已顯發。此亦如是。
一總中。疏現報等者。即以此身成正覺故
【現代漢語翻譯】 現代漢語譯本 生。各有無量差別故。所見等者。為彼彼眾生根機種性樂欲不同，故示所行業用，乃至現身說法，各隨彼彼見聞差別也。例如《觀音妙音品》說。
『發心相』中疏『二智』（兩種智慧，指根本智和后得智）所依等者。此二種智本，從彼識之所顯生故，說為依。非謂現今能與二智為體。問：『二智』是凈，『梨耶』（阿賴耶識，第八識）是染，云何凈智依染識生耶？答：以有染心故，翻此染心得成凈智。若本無染，凈亦不生。故前云：『以有不覺妄想心故，能知名義為說真覺。若離不覺之心，則無真覺自相可說。』廣如隨染本覺二相中明也。又『梨耶』是染凈和合，凈智依生，故無疑也。又若隨相所明，謂『梨耶』本有『二智』種子，從無始來以本識為依止處，故云所依也。理實等者，既言『梨耶』，合通三細，今但言『業識』者，意在舉細攝粗，舉本攝末也。亦可現相八地盡，轉相九地盡，盡相十地盡，業相最通故。標通者，斯則于諸菩薩無所屈矣。此非下或問：『二智』是凈，從來未得，今始開發可名『發心相』，生滅『業識』無始來有，何故至此名『發心相』耶？故此釋之。意明此菩薩亦能證真，亦能達俗，亦有生滅。以證真故，揀異地前。以有生滅，不同佛位。其猶鍊金，光色漸顯，粗礦已落，細礦猶存。欲顯此時，應云幾分是金，幾分是礦。斯則不同粗礦，亦異純金。故且通說金已顯發，此亦如是。
一總中。疏『現報』等者，即以此身成正覺故。
【English Translation】 English version Sentient beings are born with limitless differences. The reason for these differences in perception is that the capacities, natures, inclinations, and desires of each sentient being are different. Therefore, the actions and functions shown, even the manifestation of the body to teach the Dharma, vary according to the differences in what each being sees and hears. This is as described in the chapter of 'Wonderful Sound of Avalokiteśvara' (Guanyin Miaoyin Pin).
In the 'Aspect of Arousing the Mind', the commentary explains 'the reliance on the Two Wisdoms' (Er Zhi) (two types of wisdom, fundamental wisdom and subsequent wisdom). These two types of wisdom originate from the manifestation of that consciousness (referring to Alaya consciousness), hence they are said to be reliant. It does not mean that they can currently be the substance of the two wisdoms. Question: 'The Two Wisdoms' are pure, and 'Alaya' (Ālayavijñāna, the eighth consciousness) is defiled. How can pure wisdom arise from defiled consciousness? Answer: Because there is defiled mind, reversing this defiled mind can lead to pure wisdom. If there were no defilement originally, purity would not arise either. Therefore, it was said earlier: 'Because there is non-awakening and deluded mind, one can know names and meanings and speak of true awakening. If one is separated from the mind of non-awakening, then there is no self-nature of true awakening to speak of.' This is explained extensively in the two aspects of following defilement and original awakening. Furthermore, 'Alaya' is a combination of defilement and purity, and pure wisdom arises from it, so there is no doubt. Moreover, according to what is explained by the aspect, 'Alaya' originally has the seeds of 'Two Wisdoms', and from beginningless time, it has relied on the fundamental consciousness as its place of reliance, hence it is called reliance. 'The principle is real', etc. Since 'Alaya' is mentioned, it encompasses the three subtle aspects, but now only 'Karma Consciousness' (Ye Shi) is mentioned, the intention is to include the subtle by mentioning the coarse, and to include the end by mentioning the origin. It can also be said that the aspect of manifestation ends at the eighth ground, the aspect of transformation ends at the ninth ground, the aspect of ending ends at the tenth ground, and the aspect of karma is the most comprehensive. The one who marks the comprehensive is not wronged by the bodhisattvas. This is not a question from below: 'The Two Wisdoms' are pure and have never been attained before. Now that they are just beginning to be developed, it can be called the 'Aspect of Arousing the Mind'. The arising and ceasing 'Karma Consciousness' has existed since beginningless time. Why is it called the 'Aspect of Arousing the Mind' at this point? Therefore, this explains it. The intention is to clarify that this bodhisattva can also realize the truth, can also understand the mundane, and also has arising and ceasing. Because of realizing the truth, it is different from before the ground. Because there is arising and ceasing, it is different from the Buddha's position. It is like refining gold, the light and color gradually appear, the coarse ore has fallen off, and the fine ore still exists. If you want to show this time, you should say how many parts are gold and how many parts are ore. This is different from coarse ore, and also different from pure gold. Therefore, it is generally said that gold has been manifested, and this is also the case.
In the first general section, the commentary 'present retribution' means that one attains complete enlightenment with this body.
。即自受用身功德圓滿也。論色究竟處者。色界之頂是色邊際故。最高大身者。色究竟天身量一萬六千由旬。自在天王身量三萬二千逾善那。十地菩薩示為自在天王身量倍增。故云最高大也。色身之大莫過此天故。疏后報等者。依前報體方起此故。即他受用身功德亦圓滿也。然其因窮果顯。但義說二相。時無前後現后二報亦復同時。譬如夜盡即曉。豈分前後。摩醯首羅此云大自在。智處者。一切智人所起智處故。經中說摩醯首羅於一念中。能知三千界中雨滴之數。何故下牒難。一義下釋通。十王等者。準仁王經說。十信菩薩鐵輪王王(去聲)一閻浮提。十住菩薩銅輪王王二天下。十行菩薩銀輪王王三天下。十向菩薩金輪王王四天下。初地菩薩閻浮王王百佛土。二地菩薩忉利王王千佛土。三地菩薩夜摩王王萬佛土。四地菩薩兜率王王億佛土。五地菩薩化樂王王百億佛土。六地菩薩他化王王千億佛土。七地菩薩初禪王王萬億佛土。八地菩薩二禪王王百萬億佛土。九地菩薩三禪王王百萬億阿僧祇佛土。十地菩薩四禪王王不可說不可說佛土。如來法界王王無量佛土。說一切法門。即彼經除佛有十三法師。兼信十四及佛十五。今疏不論地前及果位故但十王。然第十下顯最後身菩薩示于彼天成佛之相。即轉第十地菩薩身以為佛身。
【現代漢語翻譯】 這指的是自受用身（Svasaṃbhogakāya）的功德圓滿。關於色究竟處（Akaniṣṭha）的討論，'之頂是色邊際故'，意味著它是色界的邊際。'最高大身者'，指的是色究竟天的身量有一萬六千由旬（Yojana），自在天王（Maheśvara）的身量有三萬二千逾繕那（Yojana）。十地菩薩示現為自在天王，身量倍增，所以說是'最高大也'。色身之大，沒有超過此天的。疏文中的'后報等者'，指的是依憑前報之體才能生起此後報。這指的是他受用身（Parasaṃbhogakāya）的功德也圓滿。然而，這是因窮果顯，只是從義理上說明兩種相。在時間上沒有先後，前報和后報也是同時顯現。譬如黑夜結束就是黎明，哪裡能分出先後？摩醯首羅（Maheśvara），這裡翻譯為大自在。'智處者'，指的是一切智人所生起的智慧之處。經中說，摩醯首羅在一念之中，能知三千大千世界中雨滴的數量。'何故下牒難'，'一義下釋通'，以下解釋並融會貫通。'十王等者'，依據《仁王經》所說，十信菩薩是鐵輪王，統治一閻浮提（Jambudvīpa）。十住菩薩是銅輪王，統治二天下。十行菩薩是銀輪王，統治三天下。十向菩薩是金輪王，統治四天下。初地菩薩是閻浮王，統治一百佛土。二地菩薩是忉利王（Trāyastriṃśa），統治一千佛土。三地菩薩是夜摩王（Yama），統治一萬佛土。四地菩薩是兜率王（Tuṣita），統治一億佛土。五地菩薩是化樂王（Nirmāṇarati），統治一百億佛土。六地菩薩是他化王（Paranirmita-vaśavartin），統治一千億佛土。七地菩薩是初禪王，統治一萬億佛土。八地菩薩是二禪王，統治一百萬億佛土。九地菩薩是三禪王，統治一百萬億阿僧祇（Asaṃkhya）佛土。十地菩薩是四禪王，統治不可說不可說佛土。如來是法界王，統治無量佛土，宣說一切法門。在那部經中，除了佛之外，還有十三位法師，加上十信菩薩的鐵輪王是十四位，再加上佛是十五位。現在疏文不討論地前和果位，所以只說十王。然而，第十地菩薩示現在色究竟天成佛之相，是將第十地菩薩的身轉變為佛身。
【English Translation】 This refers to the complete perfection of the merits of the Svasaṃbhogakāya (self-enjoyment body). Regarding the discussion of Akaniṣṭha (the highest heaven in the Form Realm), '之頂是色邊際故' means it is the boundary of the Form Realm. '最高大身者' refers to the body size in the Akaniṣṭha heaven, which is 16,000 Yojanas. The body size of Maheśvara (Great自在天王) is 32,000 Yojanas. A Tenth Ground Bodhisattva manifests as Maheśvara, with a body size that is doubled, hence it is said to be '最高大也'. There is no form body larger than that of this heaven. The '后報等者' in the commentary refers to the fact that this subsequent reward body arises based on the previous reward body. This refers to the complete perfection of the merits of the Parasaṃbhogakāya (other-enjoyment body) as well. However, this is a manifestation of the result when the cause is exhausted, and it only explains the two aspects in terms of principle. There is no temporal sequence, and the previous and subsequent rewards manifest simultaneously. For example, when night ends, it is dawn; how can one distinguish a sequence? Maheśvara is translated here as 'Great自在'. '智處者' refers to the place of wisdom arising from the all-knowing person. The sutra says that Maheśvara can know the number of raindrops in the three thousand great thousand worlds in a single thought. '何故下牒難', '一義下釋通', the following explains and integrates. '十王等者' according to the Renwang Jing (仁王經), a Bodhisattva of the Ten Faiths is an Iron Wheel King, ruling one Jambudvīpa (閻浮提). A Bodhisattva of the Ten Dwellings is a Bronze Wheel King, ruling two continents. A Bodhisattva of the Ten Practices is a Silver Wheel King, ruling three continents. A Bodhisattva of the Ten Dedications is a Gold Wheel King, ruling four continents. A Bodhisattva of the First Ground is a Jambudvīpa King, ruling one hundred Buddha lands. A Bodhisattva of the Second Ground is a Trāyastriṃśa (忉利) King, ruling one thousand Buddha lands. A Bodhisattva of the Third Ground is a Yama (夜摩) King, ruling ten thousand Buddha lands. A Bodhisattva of the Fourth Ground is a Tuṣita (兜率) King, ruling one hundred million Buddha lands. A Bodhisattva of the Fifth Ground is a Nirmāṇarati (化樂) King, ruling one hundred million Buddha lands. A Bodhisattva of the Sixth Ground is a Paranirmita-vaśavartin (他化) King, ruling one billion Buddha lands. A Bodhisattva of the Seventh Ground is a King of the First Dhyana Heaven, ruling ten billion Buddha lands. A Bodhisattva of the Eighth Ground is a King of the Second Dhyana Heaven, ruling one hundred trillion Buddha lands. A Bodhisattva of the Ninth Ground is a King of the Third Dhyana Heaven, ruling one hundred trillion Asaṃkhya (阿僧祇) Buddha lands. A Bodhisattva of the Tenth Ground is a King of the Fourth Dhyana Heaven, ruling unspeakable, unspeakable Buddha lands. The Tathagata is the King of the Dharma Realm, ruling immeasurable Buddha lands, expounding all Dharma doors. In that sutra, besides the Buddha, there are thirteen Dharma masters, plus the Iron Wheel King of the Ten Faiths, making fourteen, and adding the Buddha makes fifteen. Now, the commentary does not discuss the stages before the grounds and the fruition stage, so it only mentions the ten kings. However, the Tenth Ground Bodhisattva manifests the appearance of attaining Buddhahood in the Akaniṣṭha heaven, transforming the body of the Tenth Ground Bodhisattva into a Buddha body.
若準真實成佛。但目前云功德成滿。即無方所亦不可見。今為應於十地菩薩故。示彼天說成正覺。余義如別說者。以此菩薩示成佛時。于第四禪色究竟頂自在天上。有妙凈土出過三界。十地菩薩當生其中。菩薩坐于大寶蓮華。其座縱廣百萬三千大千世界。于蓮華外有十三千大千世界微塵數小蓮華座。以為眷屬。各有菩薩而坐其上。是大菩薩放十種光。謂于足下出百萬阿僧祇光明。照十方世界一切地獄。乃至第十頂上放若干光明。照十方世界所有諸佛。光繞十匝住于空中。成光明雲網臺。高廣嚴凈。于光明中。悉雨寶香寶珠纓絡諸莊嚴具。供養諸佛。光明入諸佛足下。爾時諸佛一時同放白毫相光。照大菩薩。其光即入大菩薩頂。又放阿僧祇眷屬光。照眷屬華座諸小菩薩。其光各入諸菩薩頂已。應時得佛無量三昧。應時得佛無量智慧。即得佛位。墮在佛數。復有五意故在彼天。一以二乘人執化八相為真佛。不信別有聖人。又不知即心是佛。又信彼第四禪中是聖人生處。今且同與二乘在彼天處。攝示令知八相非真。故在此天。二緣三災不及故當此天。三緣欲界色質粗重。是有無色界都無色質。是無今此天中表離有無契于中道。故在此天。四為摩醯首羅天王。面有三目不縱不橫。表證三德。涅槃亦爾。故在此天。五為地獄慧多
【現代漢語翻譯】 現代漢語譯本 如果說真實成就佛果，但目前說功德圓滿，那麼佛就沒有固定的處所，也是不可見的。現在爲了適應十地菩薩的根器，所以在天上示現成正覺。其餘的意義如同其他經文所說。因為這位菩薩示現成佛的時候，在第四禪色究竟天的頂端自在天上，有一個超出三界的微妙凈土。十地菩薩應當往生到那裡。菩薩坐在大寶蓮華上，那個蓮花座縱橫一百萬三千大千世界。在蓮花座外面，有十三千大千世界微塵數的小蓮花座，作為眷屬。每個蓮花座上都有一位菩薩坐在上面。這位大菩薩放出十種光明，即從足下放出百萬阿僧祇（無數）光明，照耀十方世界的一切地獄，乃至從頭頂放出若干光明，照耀十方世界所有的諸佛。光明圍繞十匝，停留在空中，形成光明雲網臺，高廣莊嚴清凈。在光明中，普降寶香、寶珠、瓔珞等各種莊嚴器具，供養諸佛。光明進入諸佛的足下。這時，諸佛同時放出白毫相光，照耀大菩薩，那光明就進入大菩薩的頭頂。又放出阿僧祇眷屬光，照耀眷屬蓮花座上的各位小菩薩。光明各自進入各位菩薩的頭頂后，應時得到佛的無量三昧（禪定），應時得到佛的無量智慧，立即得到佛位，位列于佛的行列。 又有五個原因，（菩薩）要在彼天示現成佛：第一，因為二乘人執著于化現的八相成道為真佛，不相信另外有聖人，又不知道即心是佛，又相信第四禪中是聖人出生的地方。現在暫且和二乘人一樣在彼天之處，攝受引導他們，讓他們知道八相成道不是真佛，所以在此天。第二，因為三災（火災、水災、風災）不能到達此天。第三，因為欲界色質粗重，是有是無，都無色質，是無，現在此天中表示離開有無，契合于中道，所以在此天。第四，爲了（適應）摩醯首羅（Maheśvara）天王，他的面上有三隻眼睛，不縱不橫，表示證得法身、般若、解脫三德，涅槃也是這樣，所以在此天。第五，因為地獄智慧少。
【English Translation】 English version If it is said that one truly attains Buddhahood, but currently speaks of the fulfillment of merit, then the Buddha has no fixed location and is also invisible. Now, in order to accommodate the capacity of the Ten Bhumi Bodhisattvas (the ten stages of a Bodhisattva's path), the manifestation of attaining perfect enlightenment is shown in the heavens. The remaining meanings are as described in other sutras. Because when this Bodhisattva manifests the attainment of Buddhahood, at the summit of the Akanistha Heaven (the highest of the Form Realm heavens) in the Fourth Dhyana (meditative absorption), there is a subtle pure land that transcends the Three Realms (desire, form, and formless realms). The Ten Bhumi Bodhisattvas should be reborn there. The Bodhisattva sits on a great jeweled lotus flower, the seat of which spans one million three thousand great thousand worlds. Outside the lotus seat, there are thirteen thousand great thousand worlds' worth of dust-mote-like small lotus seats, serving as attendants. Each lotus seat has a Bodhisattva sitting on it. This great Bodhisattva emits ten kinds of light, namely, emitting a million Asankhya (innumerable) rays of light from beneath the feet, illuminating all the hells in the ten directions, and even emitting a certain amount of light from the top of the head, illuminating all the Buddhas in the ten directions. The light circles ten times, remaining in the air, forming a cloud-net platform of light, which is high, vast, adorned, and pure. Within the light, precious incense, precious jewels, necklaces, and various adornments rain down, offered to the Buddhas. The light enters beneath the feet of the Buddhas. At this time, all the Buddhas simultaneously emit light from the white hair curl (urna), illuminating the great Bodhisattva, and that light enters the top of the great Bodhisattva's head. They also emit Asankhya attendant lights, illuminating the small Bodhisattvas on the attendant lotus seats. After the lights each enter the tops of the heads of the Bodhisattvas, they immediately attain the Buddha's immeasurable Samadhis (meditative concentrations), immediately attain the Buddha's immeasurable wisdom, and immediately attain the Buddha's position, joining the ranks of the Buddhas. Furthermore, there are five reasons why (the Bodhisattva) manifests the attainment of Buddhahood in that heaven: First, because the followers of the Two Vehicles (Sravakas and Pratyekabuddhas) cling to the manifested Eight Aspects of Enlightenment as the true Buddha, do not believe that there are other sages, do not know that the mind itself is the Buddha, and believe that the Fourth Dhyana is where sages are born. Now, temporarily being in the same heaven as the followers of the Two Vehicles, they are received and guided, so that they know that the Eight Aspects of Enlightenment are not the true Buddha, therefore it is in this heaven. Second, because the Three Disasters (fire, water, and wind) cannot reach this heaven. Third, because the form and matter of the Desire Realm are coarse and heavy, it is existence and non-existence, and there is no form or matter, it is non-existence, now this heaven expresses leaving existence and non-existence, and accords with the Middle Way, therefore it is in this heaven. Fourth, for (the sake of) Maheśvara (Maheśvara) the king of gods, who has three eyes on his face, not vertical or horizontal, representing the attainment of the three virtues of Dharmakaya (Dharma Body), Prajna (Wisdom), and Liberation, Nirvana is also like this, therefore it is in this heaven. Fifth, because the wisdom of the lower realms is less.
定少。上界四空定多慧少。此天定慧平等故在此天。以禪者翻云靜慮。靜揀于下。慮揀于上。偈云。欲界及無色。佛不于彼成。色界中上天。離欲中得道。
科云別者。前但直顯德滿位彰。今則具明二智滿相。及顯無明頓盡等。即是明前心相中二心圓滿。一心滅除也。疏始覺等者。此始覺慧與本覺心源最初契合之時。名為一念。此約究竟相應發始之一念。不是暫時相應謂之一念。又此一念前則屬因。此一念后則屬果。其猶曙色在朝夕之端矣。無明等者。無明未盡。既有所不知。無明若盡則無所不照。即大智慧光明遍照法界也。一切諸法種類若干。無不知之故。云一切種智。故大般若云。煩惱不生名一切種智。若具言之。得三種智。謂一切智道種智一切種智。準天臺說。因修一心三觀。果得一心三智。謂修即空觀得一切智。修即假觀得道種智。修即中觀得一切種智。今此論中依真如門。修奢摩他即是空觀。果得一切智。依生滅門修毗缽舍那。即是假觀。果得道種智。此二雙運為禪那。即是中觀。果成一切種智。今論舉中所成以攝空假故。但云一切種智。亦可等者。謂此始覺慧至心源時。約斷惑邊名無間道。約證理邊名解脫道。即顯等者。謂前發心三種相中真心。彼有業之所累。猶為菩薩。至此業識永盡無餘。唯真
【現代漢語翻譯】 現代漢語譯本 定少：指地獄四禪八定中，四禪定多而智慧少。上界四空定（指無色界的四空定，即空無邊處定、識無邊處定、無所有處定、非想非非想處定）定多慧少。此天（指中上天，即色界的中禪天和上禪天）定慧平等，故在此天。以禪者翻譯『云靜慮』，『靜』是用來揀別地獄，『慮』是用來揀別上界。偈語說：『欲界及無色，佛不于彼成。中上天，離欲中得道。』
科云別者：前面的內容只是直接顯示了功德圓滿，果位彰顯。現在則詳細說明二智圓滿的相狀，以及顯示無明頓然斷盡等。這就是說明前面心相中的二心圓滿，一心滅除。疏始覺等者：這個始覺慧與本覺心源最初契合的時候，名為一念。這是就究竟相應而生髮始覺的這一念而言，不是暫時相應就稱為一念。而且，這一念之前屬於因，這一念之後屬於果，就像曙色出現在朝夕交接之際一樣。無明等者：無明沒有斷盡，就有所不知；無明如果斷盡，就沒有什麼不照見的，也就是大智慧光明遍照法界。一切諸法的種類有很多，沒有不知道的，所以說一切種智。所以《大般若經》說：『煩惱不生，名一切種智。』如果完整地說，得到三種智慧，即一切智、道種智、一切種智。按照天臺宗的說法，因為修一心三觀，所以果上得到一心三智，即修即空觀得到一切智，修即假觀得到道種智，修即中觀得到一切種智。現在這部論中依據真如門，修奢摩他（止）就是空觀，果上得到一切智；依據生滅門修毗缽舍那（觀），就是假觀，果上得到道種智。這二者雙運為禪那（禪定），就是中觀，果上成就一切種智。現在論中舉出中觀所成就的智慧來涵蓋空觀和假觀，所以只說一切種智。亦可等者：就是說這個始覺慧到達心源的時候，從斷惑的角度來說叫做無間道，從證理的角度來說叫做解脫道。即顯等者：就是說前面發心的三種相中真心，因為有業的牽累，還只是菩薩。到這裡業識永遠斷盡沒有剩餘，只有真如。
【English Translation】 English version 『Ding Shao』 (Less Concentration): Refers to the lower realms of the Four Dhyanas and Eight Samadhis, where the Four Dhyanas have more concentration but less wisdom. The upper realms of the Four Formless Samadhis (referring to the Four Formless Realms, namely the Realm of Infinite Space, the Realm of Infinite Consciousness, the Realm of Nothingness, and the Realm of Neither Perception Nor Non-Perception) have more concentration but less wisdom. The Middle and Upper Heavens (referring to the Middle Dhyana Heavens and Upper Dhyana Heavens of the Form Realm) have equal concentration and wisdom, hence they are in these heavens. The 『Dhyana practitioner』 translates 『Yun Jing Lu』 (Cloud of Tranquil Contemplation), where 『Jing』 (Tranquility) is used to distinguish the lower realms, and 『Lu』 (Contemplation) is used to distinguish the upper realms. A verse says: 『The Buddha does not attain enlightenment in the Desire Realm and the Formless Realm. In the Middle and Upper Heavens, one attains the Way by being free from desires.』
『Ke Yun Bie Zhe』 (The Section Says 『Differentiation』): The previous content only directly showed the perfection of merit and the manifestation of the fruit position. Now, it explains in detail the aspects of the perfection of the Two Wisdoms, and reveals the sudden exhaustion of ignorance, etc. This explains the perfection of the Two Minds and the elimination of One Mind in the previous Mind-Aspect. 『Shu Shi Jue Deng Zhe』 (The Commentary 『Initial Awakening』): The moment when this Initial Awakening Wisdom initially merges with the source of the Original Awakening Mind is called 『One Thought』. This refers to the one thought of the ultimate correspondence that gives rise to the Initial Awakening, not a temporary correspondence that is called 『One Thought』. Moreover, before this one thought is the cause, and after this one thought is the effect, just like the dawn appearing at the junction of morning and evening. 『Wu Ming Deng Zhe』 (Ignorance, etc.): If ignorance is not exhausted, there will be something unknown; if ignorance is exhausted, there will be nothing that is not illuminated, which is the Great Wisdom Light that illuminates the entire Dharma Realm. There are many kinds of all Dharmas, and there is nothing that is not known, so it is called 『All-Knowing Wisdom』. Therefore, the 『Great Prajna Sutra』 says: 『The non-arising of afflictions is called All-Knowing Wisdom.』 If we speak completely, we attain Three Wisdoms, namely All-Knowing Wisdom, Wisdom of the Path, and All-Knowing Wisdom. According to the Tiantai School, because we cultivate the One Mind Three Contemplations, we attain the One Mind Three Wisdoms in the result, namely cultivating the Contemplation of Emptiness to attain All-Knowing Wisdom, cultivating the Contemplation of Provisionality to attain the Wisdom of the Path, and cultivating the Contemplation of the Middle Way to attain All-Knowing Wisdom. Now, in this treatise, based on the True Thusness Gate, cultivating Shamatha (calm abiding) is the Contemplation of Emptiness, and the result is the attainment of All-Knowing Wisdom; based on the Production and Extinction Gate, cultivating Vipassana (insight) is the Contemplation of Provisionality, and the result is the attainment of the Wisdom of the Path. The dual cultivation of these two is Dhyana (meditation), which is the Contemplation of the Middle Way, and the result is the accomplishment of All-Knowing Wisdom. Now, the treatise mentions the wisdom accomplished by the Contemplation of the Middle Way to encompass the Contemplation of Emptiness and the Contemplation of Provisionality, so it only says All-Knowing Wisdom. 『Yi Ke Deng Zhe』 (Also Can, etc.): That is, when this Initial Awakening Wisdom reaches the source of the Mind, from the perspective of cutting off delusions, it is called the Path of No Interval; from the perspective of realizing the truth, it is called the Path of Liberation. 『Ji Xian Deng Zhe』 (That Manifests, etc.): That is, in the previous Three Aspects of the Arousing of the Mind, the True Mind is still a Bodhisattva because it is burdened by karma. Here, the karmic consciousness is completely exhausted without remainder, and only True Thusness remains.
獨存更無所累。故名佛也。上皆下同上二報利益。但前標。此釋非別有說。顯上方便者。即前發心相中后得智。至此圓滿也。問前後皆言自然。則因果何別耶。答前是有心自然以帶業識故。此是無心自然。唯真獨存故。昭然可解。又亦下類攝前文。前約法說。此約人說。理無別也。皆是下釋類攝所以。以前文是本覺隨染之文。今顯果位亦即本覺隨染。二文既同。故應相攝其實。亦同四鏡中之後二也。雖約性凈隨染為門之異。而法體無別。◎
起信論疏筆削記卷第十七 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第十八
長水沙門子璇錄
◎問中二。一陳疑。可解。
二設難。疏非直等者。意云。所知之境既甚多無量。縱有心在早自難知。豈況永斷心想。卻能了別而名一切種智耶。
立理。疏意云等者。總敘答意。即反於所問。義在次下。論一切下立二正理。一元是真心故。論云。一切境等也。謂諸法唯心無外境界。今證心源是合了知。誠無疑慮。二本來無念故論云。離於想念也。謂既本是心元來離念。唯是真實。今以離妄方了。此更無疑故下論文但反此二意為失。合此二意為得也。疏境雖下釋前意。真心下釋后意。並可知之。然此論中且是
【現代漢語翻譯】 現代漢語譯本 獨存，不再有任何牽累，所以名為佛（Buddha）。以上都是相同的，指上文和下文的兩種報身和利益。但前面已經標明，這裡解釋並非另有說法，而是爲了彰顯上文的方便法門，即前面發心相中的后得智（wisdom attained after initial enlightenment），至此達到圓滿。問：前後都說自然，那麼因和果有什麼區別呢？答：前面是有心自然，因為帶有業識的緣故；這裡是無心自然，唯有真如獨自存在。這道理很明顯可以理解。另外，『又亦下類攝前文』，前面是就法而言，這裡是就人而言，道理沒有區別。『皆是下釋類攝所以』，因為前面的經文是本覺（original enlightenment）隨染的經文，現在顯現果位也是本覺隨染，兩段經文既然相同，所以應該互相攝受，實際上也如同四鏡（four kinds of mirrors）中的后兩種。雖然就自性清凈隨染為入門的差異，但法體沒有區別。
《起信論疏筆削記》卷第十七 大正藏第 44 冊 No. 1848 《起信論疏筆削記》
《起信論疏筆削記》卷第十八
長水沙門子璇 錄
問中分為二：一是陳述疑問，可以理解。
二是提出詰難。疏文『非直等者』，意思是說，所知的境界既然非常多，無量無邊，縱然有心在，也很難知道，更何況永遠斷絕了心想，卻能明瞭辨別，而被稱為一切種智（all-knowing wisdom）呢？
立理。疏文『意云等者』，總括敘述回答的意義，即是反駁所問，意義在下面。論中『一切下立二正理』，一是根本是真心（true mind）的緣故。論中說：『一切境等也』，意思是說諸法唯心，沒有外在的境界，現在證明心源是合了知，確實沒有疑慮。二是本來沒有念頭的緣故。論中說：『離於想念也』，意思是說既然根本是心，本來就遠離念頭，唯有真實，現在用遠離虛妄來明瞭，這更沒有疑惑。下面的經文只是反駁這兩種意思為失誤，合起來這兩種意思才是正確的。疏文『境雖下釋前意』，真心下釋后意，都可以知道。然而此論中且是
【English Translation】 English version It exists alone, without any further encumbrances, hence the name Buddha. The above are all the same, referring to the two reward bodies and benefits of the above and below. However, it has been marked before, and this explanation is not another statement, but to highlight the expedient means of the above, that is, the wisdom attained after initial enlightenment (后得智) in the previous mind-arising aspect, which is completed here. Question: Both before and after say 'natural', then what is the difference between cause and effect? Answer: The former is natural with mind, because it carries karmic consciousness; this is natural without mind, only true thusness exists alone. This principle is obvious and understandable. In addition, '又亦下類攝前文' (also, the following categories include the previous text), the previous is about the Dharma, this is about people, the principle is no different. '皆是下釋類攝所以' (all of the following explain the reason for inclusion), because the previous scripture is the text of original enlightenment (本覺) following defilement, and now the manifestation of the fruit position is also original enlightenment following defilement. Since the two texts are the same, they should be included with each other, and in fact, they are also like the latter two of the four mirrors (四鏡). Although the difference is based on the purity of nature following defilement as the entry point, the Dharma body is no different.
《Commentary on the Awakening of Faith in the Mahayana》 Volume 17 T44, No. 1848 《Commentary on the Awakening of Faith in the Mahayana》
《Commentary on the Awakening of Faith in the Mahayana》 Volume 18
Recorded by Shramana Zixuan of Changshui
The question is divided into two parts: one is to state the doubt, which is understandable.
The second is to raise a difficulty. The commentary '非直等者' (not just etc.) means that since the known realm is very numerous and boundless, even if there is a mind, it is difficult to know, let alone permanently cut off the mind and thought, but can clearly distinguish and be called all-knowing wisdom (一切種智)?
Establishing the principle. The commentary '意云等者' (meaning etc.) summarizes the meaning of the answer, which is to refute the question, and the meaning is below. The treatise '一切下立二正理' (everything below establishes two correct principles), one is because the root is the true mind (真心). The treatise says: '一切境等也' (all realms are equal), which means that all dharmas are only mind, there is no external realm, and now it is proved that the source of mind is combined to know, and there is indeed no doubt. The second is because there is originally no thought. The treatise says: '離於想念也' (free from thought), which means that since the root is the mind, it is originally free from thought, only true, and now it is clarified by being free from delusion, and there is no more doubt. The following scriptures only refute these two meanings as mistakes, and combining these two meanings is correct. The commentary '境雖下釋前意' (although the realm explains the previous meaning), the true mind explains the latter meaning, and both can be known. However, this treatise is still
立理。未顯能了能知。疏中要意圓備。故預結之云了知也。若於此中體知論旨。下文逐段自然無惑。仍更隨釋彌為彰顯。
顯失。論文此中有二。反前正理故。成不知之失。一迷本真心。故論云。以眾生等也。諸法本來唯心。以眾生迷本唯心。妄見有境。以妄見有限齊故。遂令境有分齊。所以不能遍知也。此即對前第一本來唯心。以顯其失。疏見有限等者。境即無限。但能見之心有限故。論云。心有分齊不言境有分齊。二妄起想念故。論云。以妄起等也。謂一真心本來無妄。常住法性。以眾生妄起想念。違于無妄不稱真性。所以不能遍知也。此即對前第二離於妄念。以顯其失。疏二釋成等者。據論二段總是對前釋成失義。不唯此文。詳之可知。即明等者。性本離念妄起想念。即是乖真。以乖真故不能了知。不了知言貫通前段。義則顯矣。
論諸佛下至諸法之性者。即雙反前非。合初正理也。文有二段。初反前彰得。二初總顯也。謂總反前非以彰其得。論諸佛至不遍者。離見故。反前妄起想念之失。合初離念之得離相故。反前妄見境界之失。合初一心之得。既合正理。即能遍知故。云無所不遍也。疏無妄等者。釋前離見也。離見即能離相故。現一義也。
論心真實下。二別結。初一句結離見也。既離
【現代漢語翻譯】 現代漢語譯本： 立理。在（下文）未闡明能了能知之前，疏文中的主要意思已經完備。所以預先總結說『了知』。如果能在此處體會理解論著的宗旨，下文逐段自然沒有疑惑。再進一步隨著解釋，會更加彰顯。
顯失。論文中此處有兩點，因為與之前的正理相反，所以造成了不知的過失。一是迷失了本來的真心。所以論中說：『以眾生等也』。諸法本來唯心，因為眾生迷失了本來的唯心，虛妄地見到有境界。因為虛妄地見到有限制，所以使得境界有了界限，因此不能普遍地知曉。這正是針對前面第一點『本來唯心』，來顯示其過失。疏文中『見有限等者』，境界本是無限的，只是能見之心有限制。論中說『心有分齊』，沒有說境界有分齊。二是虛妄地生起想念。論中說：『以妄起等也』。說的是一真心本來沒有虛妄，常住於法性。因為眾生虛妄地生起想念，違背了沒有虛妄，不符合真性，所以不能普遍地知曉。這正是針對前面第二點『離於妄念』，來顯示其過失。疏文中『二釋成等者』，根據論中的兩段，總是針對前面解釋成就過失的意義，不只是此文。詳細地瞭解就可以知道。『即明等者』，自性本來遠離念頭，虛妄地生起想念，就是違背了真實。因為違背了真實，所以不能了知。『不了知』這句話貫通前面一段，意義就顯明瞭。
論『諸佛下至諸法之性者』，就是雙重地反駁之前的錯誤，合於最初的正理。文中有兩段。首先反駁之前，彰顯所得。二是首先總括地顯示。說的是總括地反駁之前的錯誤，來彰顯所得。論『諸佛至不遍者』，因為遠離了見解，所以反駁了之前虛妄地生起想念的過失，合於最初遠離念頭的所得；因為遠離了相，所以反駁了之前虛妄地見到境界的過失，合於最初一心的所得。既然符合正理，就能普遍地知曉，所以說『無所不遍』。疏文中『無妄等者』，解釋了前面『離見』。遠離了見解就能遠離相，所以顯現了一（真心）的意義。
論『心真實下』。二是分別總結。第一句總結了遠離見解。既然遠離了
【English Translation】 English version: Establishing the Principle. Before (the following text) clarifies the ability to understand and know, the main meaning in the commentary is already complete. Therefore, it is preemptively concluded with 'understanding and knowing'. If one can comprehend the purpose of the treatise here, there will naturally be no doubts in the subsequent sections. Further explanation will make it even more evident.
Revealing the Errors. There are two points here in the treatise, because they contradict the previous correct principles, thus causing the error of not knowing. First, being deluded about the original true mind. Therefore, the treatise says: 'Because of sentient beings, etc.' All dharmas are originally only mind. Because sentient beings are deluded about the original only-mind, they falsely see that there are objects. Because they falsely see limitations, they cause the objects to have limitations, therefore they cannot universally know. This is precisely in response to the first point 'originally only-mind', to reveal its error. In the commentary, 'seeing limitations, etc.', the objects are originally limitless, but the mind that can see is limited. The treatise says 'the mind has limitations', it does not say that the objects have limitations. Second, falsely arising thoughts. The treatise says: 'Because of falsely arising, etc.' It speaks of the one true mind that originally has no falsehood, constantly abiding in the nature of dharma. Because sentient beings falsely arise thoughts, violating the absence of falsehood, not conforming to the true nature, therefore they cannot universally know. This is precisely in response to the second point 'being apart from false thoughts', to reveal its error. In the commentary, 'the two explanations accomplish, etc.', according to the two sections in the treatise, it is always in response to the previous explanation of accomplishing the meaning of error, not just this text. Understanding it in detail will make it known. 'That is, clarifying, etc.', the nature is originally apart from thoughts, falsely arising thoughts is violating the truth. Because of violating the truth, one cannot understand. The phrase 'cannot understand' connects to the previous section, the meaning is clear.
The treatise 'The nature of all Buddhas down to all dharmas' is a double refutation of the previous errors, uniting with the initial correct principle. There are two sections in the text. First, refuting the previous, revealing what is gained. Second, first generally revealing. It speaks of generally refuting the previous errors to reveal what is gained. The treatise 'All Buddhas to not universal' because of being apart from views, it refutes the previous error of falsely arising thoughts, uniting with the initial gain of being apart from thoughts; because of being apart from characteristics, it refutes the previous error of falsely seeing objects, uniting with the initial gain of one mind. Since it conforms to the correct principle, one can universally know, therefore it says 'nothing is not universal'. In the commentary, 'no falsehood, etc.', it explains the previous 'being apart from views'. Being apart from views can be apart from characteristics, therefore it reveals the meaning of one (true mind).
The treatise 'The mind is real below'. Second, separately concluding. The first sentence concludes being apart from views. Since being apart from
妄見即是一心。心即真實也。疏文可見。論即是諸法性者。結前離相也。既離妄相。唯是于性。性無不遍也。既無二非之失。即成合理之得。正理既合不了何待。由是科云舉是彰得也。然此下釋法性義。以本依如來藏有生滅故。生滅是法。如來藏是性。今從生滅門入真如門故。離見相即顯法性。性即本覺。立義分中指為自體也。
論自體顯照下。二約義結名也。疏一切下貼釋可知。故上等者。引因以證果。即用大中文。前則因心現果法。今則果心現因法。因果雖殊心體是一。故金錍云。阿鼻依正全處極聖之自心。毗盧身土不逾下凡之一念。良以下釋所以。生佛體同無二相故。猶如父子共有一鏡。若照子時子在父鏡中。亦在自鏡中。若照父時父在子鏡中。亦在自鏡中。鏡是一體攝屬二人。各成自鏡。互照互現。無別有體。以喻真心生佛各具。雖云各有而理不可分。疏云無二。是斯意也。華嚴下引證。三無差別。謂眾生心即佛心。佛心即眾生心。又眾生是佛心中眾生。佛是眾生心中佛。以生佛相同一心體無差別故。以同體等者。意云。匪但心體照法而已。復能起大神用利樂眾生。斯則依智凈相。起不思議業相。依法出離鏡。作緣熏習鏡義也。
問中論若諸下至生者。是牒前文也。一切下至得利是按定也。皆可
【現代漢語翻譯】 現代漢語譯本： 妄見即是一心（虛妄的見解就是一心）。心即真實也（心就是真實）。疏文可見（在疏文中可以見到）。論即是諸法性者（所論述的就是諸法的本性）。結前離相也（總結前文，是離一切相）。既離妄相（既然離開了虛妄之相），唯是于性（剩下的就只是本性）。性無不遍也（本性是無所不遍的）。既無二非之失（既然沒有二元對立的過失），即成合理之得（就成就了合乎真理的獲得）。正理既合不了何待（正理既然相合，還有什麼不明白的呢）？由是科云舉是彰得也（因此科文說，舉出這些是爲了彰顯所得）。然此下釋法性義（然而下面解釋法性的意義），以本依如來藏有生滅故（因為根本上是依據如來藏而有生滅）。生滅是法（生滅是現象），如來藏是性（如來藏是本性）。今從生滅門入真如門故（現在從生滅之門進入真如之門），離見相即顯法性（離開見相就顯現法性）。性即本覺（本性就是本覺），立義分中指為自體也（在立義分中指為自體）。
論自體顯照下（論述自體顯現照耀之下）。二約義結名也（第二是依據意義來總結名稱）。疏一切下貼釋可知（疏文一切以下貼上解釋就可以知道）。故上等者（所以上面等等），引因以證果（引用原因來證明結果），即用大中文（就是用大乘的文句）。前則因心現果法（前面是因心顯現果法），今則果心現因法（現在是果心顯現因法）。因果雖殊心體是一（因果雖然不同，心體卻是一個）。故金錍云（所以《金錍論》說）：阿鼻依正全處極聖之自心（阿鼻地獄的依報和正報，完全處於極聖的自心之中），毗盧身土不逾下凡之一念（毗盧遮那佛的身和國土，不超過下凡眾生的一念）。良以下釋所以（下面解釋原因），生佛體同無二相故（因為眾生和佛的本體相同，沒有兩種相）。猶如父子共有一鏡（猶如父子共有一面鏡子），若照子時子在父鏡中（如果照兒子的時候，兒子在父親的鏡子中），亦在自鏡中（也在自己的鏡子中）。若照父時父在子鏡中（如果照父親的時候，父親在兒子的鏡子中），亦在自鏡中（也在自己的鏡子中）。鏡是一體攝屬二人（鏡子是一個整體，包含屬於兩個人），各成自鏡（各自成為自己的鏡子），互照互現（互相照耀，互相顯現），無別有體（沒有另外的本體）。以喻真心生佛各具（用這個比喻真心，眾生和佛各自具備），雖云各有而理不可分（雖然說各自有，但是道理上不可分割）。疏云無二（疏文說沒有兩種），是斯意也（就是這個意思）。華嚴下引證（《華嚴經》下面引用證明）。三無差別（第三是無差別），謂眾生心即佛心（說的是眾生的心就是佛的心），佛心即眾生心（佛的心就是眾生的心）。又眾生是佛心中眾生（而且眾生是佛心中的眾生），佛是眾生心中佛（佛是眾生心中的佛）。以生佛相同一心體無差別故（因為眾生和佛相同，一心本體沒有差別）。以同體等者（以同體等等），意云（意思是說），匪但心體照法而已（不僅僅是心體照耀法而已），復能起大神用利樂眾生（還能發起大神力，利益安樂眾生）。斯則依智凈相（這就是依據智慧的清凈之相），起不思議業相（生起不可思議的業相）。依法出離鏡（依據法而脫離鏡子），作緣熏習鏡義也（作為因緣來熏習鏡子的意義）。
問中論若諸下至生者（問：《中論》如果諸以下到生者），是牒前文也（是重複前文）。一切下至得利是按定也（一切以下到得利是按照確定）。皆可（都可以）。
【English Translation】 English version: 'False views are none other than the one mind.' 'Mind is reality itself.' This is evident in the commentary. 'The treatise speaks of the nature of all dharmas,' which concludes the previous discussion on detachment from appearances. Having detached from false appearances, only the nature remains. This nature is all-pervasive. Having avoided the error of duality, one achieves the gain of reason. Since right reason is in accord, what remains unclear? Therefore, the section states that 'raising these points clarifies the attainment.' Furthermore, the following explains the meaning of dharma-nature, because it fundamentally relies on the Tathagatagarbha (the womb of the Buddhas, Buddha-nature) which has arising and ceasing. Arising and ceasing are phenomena (dharma), while the Tathagatagarbha is the nature. Now, entering the gate of Suchness (tathata) from the gate of arising and ceasing, detaching from the appearance of views reveals the dharma-nature. This nature is original enlightenment (本覺, benjue), referred to as the self-essence (自體, ziti) in the section on establishing meaning.
'Discussing the self-essence manifesting illumination below.' The second part summarizes the name based on meaning. 'The commentary from 'all' downwards can be understood by attaching explanations.' 'Therefore, above, etc.,' uses cause to prove effect, employing the language of the Mahayana. Previously, the mind manifested the dharma of the result; now, the mind of the result manifests the dharma of the cause. Although cause and effect differ, the essence of the mind is one. Therefore, the Jin Pi Lun (金錍論, Treatise on the Golden Stylus) says, 'The environments and beings of Avici (阿鼻, the lowest level of hell) are entirely within the self-mind of the utmost sage. The body and land of Vairocana (毗盧, the cosmic Buddha) do not exceed a single thought of the lowest mortal.' The following explains the reason: because the essence of sentient beings and Buddhas is the same, without two appearances. It is like a father and son sharing a mirror. When the son is reflected, he is in the father's mirror and also in his own. When the father is reflected, he is in the son's mirror and also in his own. The mirror is one entity belonging to two people, each forming their own mirror, mutually reflecting and appearing, without a separate entity. This is an analogy for the true mind, which sentient beings and Buddhas each possess. Although it is said that each has it, the principle cannot be divided. The commentary says 'not two,' which is the meaning. The Avatamsaka Sutra (華嚴經, Huayan Jing) is cited below as proof. The third is non-difference, meaning that the mind of sentient beings is the mind of the Buddha, and the mind of the Buddha is the mind of sentient beings. Furthermore, sentient beings are sentient beings in the mind of the Buddha, and the Buddha is the Buddha in the mind of sentient beings, because sentient beings and Buddhas are the same, and the essence of the one mind has no difference. 'Using the same essence, etc.,' means that it is not only that the mind-essence illuminates the dharma, but also that it can generate great divine functions to benefit and bring joy to sentient beings. This relies on the pure aspect of wisdom, giving rise to inconceivable karmic appearances, relying on the dharma to escape the mirror, and acting as a condition to perfume and cultivate the meaning of the mirror.
'In the question, the Madhyamaka-karika (中論, Zhong Lun) says, 'If all, down to 'born,' is a repetition of the previous text.' 'All, down to 'gaining benefit,' is according to what is fixed.' All is permissible.
解。多不見者。非全不見故云多也。又聞說者必見身。見身者未必聞法。今約局所標故。但言不見。尚不得見。何況得聞。
答中三。一法。論諸佛下據前所問。即問報化。今約法身體遍故。報化是即體之用。亦遍一切。據本而言。但云法身也。疏遍眾生心者。論云。一切處故。一切之言意說情器。亦如華嚴云。法性遍在一切處(橫說)一切眾生及國土(別顯情器)三世悉在無有餘(豎說)亦無形相而可得(泯跡)據此則不唯遍於眾生心。今疏且約所問之處。故但言遍眾生心也。但有等者。此則功過在機佛無私應。故華嚴云。菩薩清涼月。游於畢竟空。眾生心水凈。菩提影現中。上文等者。即用大中七重問答。廣明斯義。
論眾生下二喻也。應更合云。諸佛之身猶如色像。論舉一隅故不具說。
論如是下。三合。疏明無等者。意云。論言垢者。但是障見佛之垢。即是無機。善星下引例。此人生於佛世。是佛弟子。常見佛身。然有煩惱現行。以起惡故。生墮地獄。如涅槃說。
論法身不現下疏文三。今初約本論以通能現。然據義合云報化不現。而言法身不現者。以約本說故。如言鏡不現者。謂不現像也。此同圓覺云由寂靜故。十方世界諸如來心於中顯現。心即法身。皆是據本說也。又應化亦名
【現代漢語翻譯】 現代漢語譯本：
解釋：『多不見者』，並非完全不見，所以說『多』。而且，聽到說法的人必定見到佛身，但見到佛身的人未必聽到佛法。現在根據區域性情況來說，所以只說『不見』，尚且不能見到，更何況能聽到佛法呢？ 回答分為三部分。第一部分，關於法身。論中『諸佛』以下，是根據前面所問，也就是問報身和化身。現在說法身是就法身體性周遍而言，所以報身和化身是法身體性的作用，也周遍一切。從根本上說，只說法身。疏文中『遍眾生心者』，論中說：『一切處故』。『一切』的意思是說有情和器世間。也像《華嚴經》所說：『法性遍在一切處（橫向說），一切眾生及國土（分別顯示有情和器世間），三世都包含在內沒有剩餘（縱向說），也沒有形狀可以得到（泯滅軌跡）。』根據這些，法身不只周遍于眾生心。現在疏文只是根據所問的地方，所以只說周遍眾生心。『但有等者』，這是說功過在於眾生的根機，佛沒有私心。所以《華嚴經》說：『菩薩如清涼的月亮，游於畢竟空，眾生心水清凈，菩提的影子就顯現其中。』上文的『等者』，就是用大中七重問答，廣泛地闡明了這個意義。 論中『眾生』以下，是第二個比喻。應該合起來說：『諸佛之身猶如色像。』論中只舉了一個方面，所以沒有完全說出來。 論中『如是』以下，是第三個總結。疏文中『明無等者』，意思是說，論中說的『垢』，只是障礙見到佛的污垢，也就是沒有根機。『善星下引例』，這個人出生在佛的時代，是佛的弟子，常見佛身，然而有煩惱現行，因為起了惡念，墮入地獄。如《涅槃經》所說。 論中『法身不現』以下，疏文分為三部分。現在首先根據本論來貫通能現。然而根據意義應該說報身和化身不現，而說『法身不現』，是因為根據根本來說。就像說鏡子不顯現，是指不顯現影像。這和《圓覺經》所說『由寂靜故，十方世界諸如來心於中顯現』一樣，心就是法身，都是根據根本來說的。而且應化身也稱為...
【English Translation】 English version:
Explanation: 'Many do not see' does not mean they completely do not see, hence the use of 'many.' Moreover, those who hear the Dharma must see the Buddha's body, but those who see the Buddha's body may not necessarily hear the Dharma. Now, this is stated in terms of a specific situation, so it only says 'do not see.' They cannot even see, let alone hear the Dharma? The answer is in three parts. First, regarding the Dharmakaya (法身, Dharma body). The section in the treatise beginning with 'All Buddhas' is based on the previous question, which asked about the Sambhogakaya (報身, Reward body) and Nirmanakaya (化身, Transformation body). Now, the Dharmakaya is discussed in terms of its pervasive nature, so the Sambhogakaya and Nirmanakaya are functions of the Dharmakaya's essence, also pervading everything. Fundamentally speaking, it only refers to the Dharmakaya. The commentary 'pervades the minds of sentient beings' refers to the treatise's statement: 'because it is everywhere.' 'Everywhere' means sentient beings and the world. It is like the Avatamsaka Sutra (華嚴經) says: 'The Dharma-nature pervades all places (horizontally), all sentient beings and lands (specifically showing sentient beings and the world), all three times are contained without remainder (vertically), and there is no form to be obtained (obliterating traces).' According to this, the Dharmakaya not only pervades the minds of sentient beings. The commentary now only addresses the question at hand, so it only says it pervades the minds of sentient beings. 'But there are those who...' This means that merit and demerit lie in the faculties of sentient beings; the Buddha has no selfish response. Therefore, the Avatamsaka Sutra says: 'The Bodhisattva is like a cool moon, wandering in the ultimate emptiness. When the water of sentient beings' minds is clear, the shadow of Bodhi appears within.' The 'those who...' in the previous text uses the sevenfold question and answer of the Great Middle Way to extensively clarify this meaning. The section in the treatise beginning with 'Sentient beings' is the second analogy. It should be combined to say: 'The bodies of all Buddhas are like colored images.' The treatise only mentions one aspect, so it does not fully explain it. The section in the treatise beginning with 'Thus' is the third summary. The commentary 'explains the absence of equality' means that the 'defilement' mentioned in the treatise is only the defilement that obstructs seeing the Buddha, which is the absence of the capacity to receive the Dharma. 'The example cited below of Sunaksatra (善星)' refers to a person who was born in the Buddha's time, was a disciple of the Buddha, and often saw the Buddha's body, but had afflictions manifest and, because of generating evil thoughts, fell into hell, as the Nirvana Sutra (涅槃經) says. The section in the treatise beginning with 'The Dharmakaya does not appear' is divided into three parts in the commentary. Now, first, it uses the treatise to connect the ability to manifest. However, according to the meaning, it should say that the Sambhogakaya and Nirmanakaya do not appear, but it says 'the Dharmakaya does not appear' because it speaks from the fundamental perspective. It is like saying a mirror does not appear, meaning it does not show images. This is the same as what the Surangama Sutra (圓覺經) says: 'Because of stillness, the minds of all Tathagatas in the ten directions appear within.' The mind is the Dharmakaya, all spoken from the fundamental perspective. Moreover, the Nirmanakaya is also called...
法身。本業經云。法身二種。一法性法身。二應化法身。謂第一諦法流水中。從實性生智故。實智為法身。法名曰自體。集藏名身。一切眾生善根。感此實智法身故。能現應無量法身。所謂十種身等。
疏如攝論下。二引他論以明不現三。初引本文。十二甚深者。一受生甚深。二安立數。三現等覺。四離欲。五蘊。六成就。七顯現。八示現等覺涅槃九住。十自體。十一斷煩惱。十二不思議。今言顯現即第七也。合移彼字安顯現字上。文即順矣。余如次釋。
釋曰下二引釋文。此亦論文。今疏隨引便為解釋。初標也。而世間下徴譬。如下釋先喻。如是下法合奢摩他。此云止也。軟滑者。非粗惡過失故則戒如器水如定。戒能資定故。以譬之。過失者。如前破器。以有破戒垢故。定水不停。佛月不現也。華嚴經中亦同此說。
疏此中下三會文意。初牒前文。是過去下正顯意。以散下出所以。如阿難唯好多聞。何曾有定。不妨給侍如來。后遭石室之呵。亦緣無定不能斷結。又諸菩薩例皆慧少定多。得見佛者無限。皆斯類也。
彼攝下對辨二文之旨。此論下明此論意。並可知。此義亦于因緣分中已說。
修行信心分者。修謂學習。行謂進趣所行五種。如下自辨。信心者。起忍樂意。境有四種。亦
【現代漢語翻譯】 現代漢語譯本：法身（Dharmakāya，佛的法性之身）。《本業經》（Brahmajāla Sūtra）中說，法身有兩種：一是法性法身，二是應化法身。第一諦（paramārtha-satya，最高的真理）的法流中，從實性（tathatā，如如）生出智慧，所以說實智（real wisdom）是法身。法，名為自體（svabhāva，自性）；集藏，名為身（kāya，身體）。一切眾生的善根，感得這實智法身，所以能顯現應無量的法身，比如十種身等。
疏文如下，引用《攝大乘論》（Mahāyānasaṃgraha）來闡明『不現』的三種原因。首先引用本文。《十二甚深》指的是：一、受生甚深；二、安立數；三、現等覺（abhisambodhi，正等覺悟）；四、離欲；五、蘊（skandha，五蘊）；六、成就；七、顯現；八、示現等覺涅槃；九、住；十、自體；十一、斷煩惱；十二、不思議。現在說的『顯現』就是第七種。把『彼』字移到『顯現』字上面，文句就通順了。其餘的依次解釋。
解釋如下，引用釋文。這也是論文中的內容。現在疏文隨著引用，就作為解釋。首先是標示。『而世間下』是設問和比喻。如下解釋先比喻。『如是下』是法合奢摩他（śamatha，止）。奢摩他，這裡譯為『止』。『軟滑者』，是因為沒有粗惡的過失，所以戒（śīla，戒律）就像容器，水就像定（samādhi，禪定）。戒能資助定，所以用這個來比喻。『過失者』，就像前面說的破損的容器，因為有破戒的污垢，定水就不能停留，佛月也不能顯現。《華嚴經》（Avataṃsaka Sūtra）中也有相同的說法。
疏文如下，第三部分是會合文意。首先是重複前面的文句。『是過去下』是正式顯明意義。『以散下』是說明原因。比如阿難（Ānanda，阿難陀）只是多聞，何曾有定？不妨礙他給侍如來。後來遭到石室的呵斥，也是因為沒有定力，不能斷除煩惱。又如各位菩薩，大多是慧少定多，得見佛的人數無限，都是這一類。
『彼攝下』是對照辨析兩段文字的旨意。『此論下』是闡明此論的意義。都可以知道。這個意義也在因緣分中說過了。
『修行信心分者』，修，指的是學習；行，指的是進趣所行的五種。如下文自己辨明。信心，指的是生起忍可和喜樂的意念。境有四種，也是...
【English Translation】 English version: Dharmakāya (法身, the Dharma-body of the Buddha). The Brahmajāla Sūtra (本業經) says that there are two types of Dharmakāya: one is the Dharma-nature Dharmakāya, and the other is the manifested Dharmakāya. In the Dharma stream of the first truth (paramārtha-satya, 第一諦), wisdom arises from Suchness (tathatā, 實性), so real wisdom (real wisdom, 實智) is said to be the Dharmakāya. Dharma is called self-nature (svabhāva, 自體); collection and storage is called body (kāya, 身). The good roots of all sentient beings, perceiving this real wisdom Dharmakāya, can manifest immeasurable Dharmakāyas, such as the ten kinds of bodies.
The commentary below quotes the Mahāyānasaṃgraha (攝大乘論) to explain the three reasons for 'non-manifestation.' First, it quotes the text itself. The 'Twelve Profoundnesses' refer to: 1. Profoundity of birth; 2. Establishment of number; 3. Manifestation of complete enlightenment (abhisambodhi, 現等覺); 4. Detachment from desire; 5. Aggregates (skandha, 蘊); 6. Accomplishment; 7. Manifestation; 8. Demonstration of complete enlightenment and Nirvana; 9. Abiding; 10. Self-nature; 11. Severing afflictions; 12. Inconceivability. The 'manifestation' mentioned now is the seventh. Moving the word 'that' above the word 'manifestation' makes the sentence flow smoothly. The rest are explained in order.
The explanation below quotes the explanatory text. This is also content from the treatise. Now, the commentary follows the quotation and uses it as an explanation. First is the indication. 'And the world below' is a question and analogy. The following explains the analogy first. 'Thus below' is the Dharma combined with śamatha (奢摩他,止). Śamatha is translated here as 'cessation.' 'Soft and smooth' is because there are no coarse or evil faults, so precepts (śīla, 戒) are like a container, and water is like samādhi (samādhi, 定). Precepts can support samādhi, so this is used as an analogy. 'Faults' are like the broken container mentioned earlier. Because there is the defilement of breaking precepts, the water of samādhi cannot stay, and the Buddha-moon cannot appear. The Avataṃsaka Sūtra (華嚴經) also has the same saying.
The commentary below, the third part, is to reconcile the meaning of the text. First, it repeats the previous sentence. 'Is the past below' is to formally clarify the meaning. 'With scattered below' is to explain the reason. For example, Ānanda (阿難陀) was only learned, but never had samādhi. It did not prevent him from attending to the Thus Come One. Later, he was reprimanded in the stone chamber, also because he had no samādhi and could not cut off afflictions. Also, the various Bodhisattvas mostly have little wisdom and much samādhi. The number of people who have seen the Buddha is infinite, and they are all of this kind.
'That collection below' is to compare and analyze the purpose of the two passages. 'This treatise below' is to clarify the meaning of this treatise. All can be known. This meaning has also been said in the section on conditions.
'The section on cultivating faith,' cultivation refers to learning; practice refers to advancing towards the five types of practice. The following text will clarify this itself. Faith refers to generating thoughts of acceptance and joy. There are four types of objects, also...
如下辨。來意等者。此約論題所配。若準立義分中所立。即與分別發趣道相。並當乘義。
標意。疏勝人即前發直等三心。行不住等四行。入正定者。劣人即前見佛色相。或是二乘發人天等心。卻退失者。以四信等者。意不令信佛僧等色相。起人天二乘等劣行。還依等者。信既成滿。應如前文發直等三心。修無住等四行。入於十住乃至獲利。更發解證等心也。斯則前雖揀退。今即教修也。
標數中。疏四。不壞信者。信彼四事皆不可壞。不壞即常住也。以所信之境不可壞故。使能信之心亦不可壞。能所相稱俱名不壞。故經云。妙信常住是也。
列釋中。疏諸佛所師者。約人顯根本也。謂佛因地本于真如起于信解。又依真如軌則修行。又乃證極真如方得成佛。故華嚴云。以諸如來尊重法故。以如說行出生諸佛故。約此義邊故。云真如是佛師也。故經云。諸佛所師所謂法也。以法常故諸佛亦常。既是佛師故名根本。眾行下約法顯根本。謂一切行門皆從真起。故圓覺云。無上法王有大陀羅尼門。名為圓覺。乃至流出諸波羅蜜。教授菩薩等所以前標直心為二利行本。是知非真流之行。無以契真。何有契真之行不從真起。此乃為信等諸行之根本也。問何故不約僧顯根本耶。答約佛顯時已攝僧故。因地信解軌則
【現代漢語翻譯】 現代漢語譯本：如下辨析。『來意等者』，這是根據論題所配合的。如果按照立義分中所立的，就與分別發趣道相符合，並且應當符合乘義。
『標意』。疏解：『勝人』指的就是前面所說的發正直心等三種心，行不住等四種行。『入正定者』，『劣人』指的就是前面所說的見到佛的色相，或者是二乘人發起人天等心，卻退失的人。『以四信等者』，意思是不要讓信佛、僧等的色相，生起人天二乘等低劣的修行。『還依等者』，信仰既然成就圓滿，就應當像前面的經文所說的那樣，發起正直心等三種心，修無住等四種行，進入十住乃至獲得利益，更進一步發起理解和證悟等心。這樣看來，前面雖然有所揀擇和去除，現在就是要教導修行。
『標數中』。疏解：『四』，『不壞信者』，相信這四件事都是不可破壞的。『不壞』就是常住的意思。因為所信仰的境界是不可破壞的，所以使能信仰的心也不可破壞。能信和所信相互對應，都叫做『不壞』。所以經中說：『妙信常住』就是這個意思。
『列釋中』。疏解：『諸佛所師者』，這是從人的角度來顯示根本。意思是說，佛在因地的時候，本于真如而生起信解，又依據真如的法則來修行，最終證得極盡的真如才能成佛。所以《華嚴經》說：『以諸如來尊重法故，以如說行出生諸佛故。』根據這個意義來說，所以說真如是佛的老師。所以經中說：『諸佛所師，所謂法也。』因為法是常住的，所以諸佛也是常住的。既然是佛的老師，所以叫做根本。『眾行下』，這是從法的角度來顯示根本。意思是說，一切行門都是從真如生起的。所以《圓覺經》說：『無上法王有大陀羅尼門，名為圓覺，乃至流出諸波羅蜜，教授菩薩等。』所以前面標明正直心是二利行的根本。由此可知，不是從真如流出的修行，無法契合真如；哪裡有契合真如的修行不是從真如生起的呢？這才是信等諸行的根本啊。問：為什麼不從僧的角度來顯示根本呢？答：從佛的角度來顯示的時候，已經包含了僧。因地信解軌則。
【English Translation】 English version: Discern as follows. 'Lai Yi etc.' (來意等者), this is according to the matching of the topic. If according to what is established in the 'Establishing Meaning' section, it corresponds to the aspect of distinguishing the path of aspiration, and should also correspond to the meaning of the vehicle (乘義).
'Marking the Meaning'. Commentary: 'Superior people' refers to those who have generated the three minds of straightforwardness etc. mentioned earlier, and practice the four practices of non-abiding etc. 'Entering Correct Concentration' refers to 'inferior people', those who have seen the physical characteristics of the Buddha, or those of the Two Vehicles who have generated minds of humans and devas etc., but have regressed. 'With the Four Faiths etc.' means not to let faith in the physical characteristics of the Buddha, Sangha, etc., give rise to inferior practices such as those of humans and devas, or the Two Vehicles. 'Returning to Relying etc.' means that once faith is accomplished and complete, one should, as mentioned in the previous text, generate the three minds of straightforwardness etc., cultivate the four practices of non-abiding etc., enter the Ten Abodes, and even attain benefits, further generating minds of understanding and realization etc. Thus, although there was selection and removal earlier, now it is about teaching cultivation.
'Marking the Number'. Commentary: 'Four', 'Non-Destructive Faith' (不壞信者), believes that these four things are all indestructible. 'Non-destructive' means permanence. Because the object of faith is indestructible, it makes the mind capable of faith also indestructible. The ability to believe and the object of belief correspond to each other, both being called 'indestructible'. Therefore, the sutra says: 'Wonderful faith is permanent'.
'Listing and Explaining'. Commentary: 'Those Taught by All Buddhas' (諸佛所師者), this reveals the root from the perspective of people. It means that when the Buddha was on the causal ground (因地), he generated faith and understanding based on Suchness (真如), and practiced according to the principles of Suchness, and only by realizing the ultimate Suchness could he become a Buddha. Therefore, the Avatamsaka Sutra says: 'Because all Tathagatas respect the Dharma, because they practice according to what is said and give birth to all Buddhas.' According to this meaning, it is said that Suchness is the teacher of the Buddha. Therefore, the sutra says: 'What all Buddhas are taught by is the Dharma.' Because the Dharma is permanent, all Buddhas are also permanent. Since it is the teacher of the Buddha, it is called the root. 'Below, the multitude of practices' reveals the root from the perspective of the Dharma. It means that all practices arise from Suchness. Therefore, the Perfect Enlightenment Sutra says: 'The Supreme Dharma King has a great Dharani gate, called Perfect Enlightenment, and even flows out all Paramitas, teaching Bodhisattvas etc.' Therefore, the previous marking of the straightforward mind as the root of the two beneficial practices. From this, it can be known that practices not flowing from Suchness cannot accord with Suchness; how can there be practices that accord with Suchness that do not arise from Suchness? This is the root of faith and other practices. Question: Why not reveal the root from the perspective of the Sangha? Answer: When revealing it from the perspective of the Buddha, the Sangha is already included. Causal ground, faith, understanding, principles.
修行即是僧寶。今疏文雖有二義。必兼三故。約能生三寶。名為根本也。又是所信法中之根本故。以終教所宗唯此真法萬緣所起。起自真如會緣入實。入于真如。菩薩發心先緣真如。起信發解。修行契證咸歸真如故。于所信法中為根本也。信若不信真如。信則名邪。故寶性論云。不信真如。有五種失。謂自輕輕他。執人執法起惡見。是知反此則為五得。由是發心先令信此。非直等者。不但起信。亦乃樂觀。樂觀即行也。然此行是即信之行。行所成信。方為實信故。問云。何是信真如之相耶。答不信一切法。是信真如之相也。以真如理中本無。諸法若見諸法為有。是信諸法不信真如。今則不信諸法。是信真如也。亦可樂念觀察方名為信。如世間人勸彼所作。彼順所勸方名為信。若不爾者。焉為信耶。故信則所言之理順順則師資之道成矣。故以樂念釋成其信。論信佛等者。是信報身。謂身語意業法門辨才色相具足。依報莊嚴。故云無量功德。故前論云。身有無量色。色有無量相相有無量好。所住依果亦有無量種種莊嚴。常念等者。以信佛有功德故。愿成此身具一切智。以愿求故。而念恭敬供養起于善根。修佛因也。論信法等。此是行法。此法能除慳貪毀禁等障。是大利益。常念等者。即施戒等六度。以信有益故。復勤而行
【現代漢語翻譯】 現代漢語譯本 修行即是僧寶。現在疏文雖然有兩種含義，但必定兼顧三寶的意義，所以從能生出三寶的角度來說，修行是根本。而且，修行也是所信仰的法中的根本，因為終教所宗奉的唯有這真如之法，萬法皆由此而生起，從真如隨緣而入實相，最終迴歸真如。菩薩發心首先緣于真如，由此生起信心和理解，修行和證悟最終都歸於真如，因此，真如在所信仰的法中是根本。如果信仰不以真如為基礎，那這種信仰就是邪信。所以《寶性論》中說，不信真如，有五種過失，即輕視自己、輕視他人，執著於人相和法相，生起惡見。由此可知，反過來就是五種功德。因此，發心首先要讓人相信真如。『非直等者』，不僅僅是生起信心，而且還要樂觀。樂觀就是修行。然而，這種修行是基於信心的修行，由修行所成就的信心，才是真實的信心。所以，問：『什麼是信真如之相呢？』答：『不信一切法，就是信真如之相。』因為真如理體中本來就沒有諸法，如果認為諸法是實有的，那就是相信諸法而不相信真如。現在不相信諸法，就是相信真如。也可以說，樂於思念和觀察才能稱之為信。就像世間人勸人做事，那人順從勸告才叫做信。如果不是這樣，怎麼能說是信呢？所以，信，就是所說的道理順理成章，順理成章，師徒之間的道義才能成就。所以用樂念來解釋成就這種信心。 論中說信佛等，是信佛的報身（Sambhogakāya），即相信佛的身語意業、法門、辯才、色相都具足，所依的果報也莊嚴圓滿，所以說有無量功德。所以前面的論中說，佛身有無量，有無量相，相有無量好，所居住的依報國土也有無量種種莊嚴。『常念等者』，因為相信佛有功德，所以愿自己成就這樣的身體，具足一切智慧。因為有這樣的愿求，所以唸佛、恭敬、供養，從而生起善根，修習成佛的因。論中說信法等，這是行法，這種法能去除慳貪、毀犯戒律等障礙，是大利益。『常念等者』，就是佈施、持戒等六度（Six Pāramitās）。因為相信這些法有利益，所以勤奮地去修行。
【English Translation】 English version Practice is the Saṃgha Jewel. Although the current commentary has two meanings, it necessarily encompasses the three jewels. Therefore, from the perspective of being able to generate the three jewels, practice is considered fundamental. Furthermore, it is the fundamental aspect of the Dharma that is believed in, because the ultimate teaching relies solely on this true Dharma, from which all phenomena arise. From Suchness (Tathātā) conditions arise, entering into reality, and ultimately returning to Suchness. When a Bodhisattva generates the aspiration for enlightenment (Bodhicitta), they first focus on Suchness, thereby giving rise to faith and understanding. Practice and realization ultimately return to Suchness. Therefore, Suchness is fundamental among the Dharmas that are believed in. If faith is not based on Suchness, then it is considered a heretical belief. Thus, the Ratnagotravibhāga states that not believing in Suchness leads to five kinds of losses, namely, belittling oneself, belittling others, clinging to the perception of persons and phenomena, and generating evil views. From this, it is known that the opposite leads to five kinds of gains. Therefore, generating the aspiration for enlightenment begins by causing others to believe in this. 'Not just etc.' means not only generating faith but also being optimistic. Optimism is practice. However, this practice is based on faith, and the faith that is accomplished through practice is true faith. Therefore, the question is asked: 'What is the aspect of believing in Suchness?' The answer is: 'Not believing in all Dharmas is believing in the aspect of Suchness.' Because there are fundamentally no Dharmas in the principle of Suchness, if one sees Dharmas as real, it means believing in Dharmas and not believing in Suchness. Now, not believing in Dharmas is believing in Suchness. It can also be said that joyful contemplation and observation can be called faith. Just as when a person advises another to do something, and that person follows the advice, it is called faith. If it is not like this, how can it be called faith? Therefore, faith means that the spoken principle is reasonable, and when it is reasonable, the relationship between teacher and disciple is established. Therefore, joyful contemplation is used to explain and establish this faith. The discussion of believing in the Buddha, etc., refers to believing in the Reward Body (Sambhogakāya) of the Buddha, that is, believing that the Buddha's body, speech, and mind, Dharma teachings, eloquence, and physical characteristics are complete, and the resultant environment is also adorned and perfect. Therefore, it is said to have immeasurable merits. Thus, the previous treatise states that the Buddha's body has immeasurable *, * has immeasurable characteristics, the characteristics have immeasurable qualities, and the dwelling environment also has immeasurable kinds of adornments. 'Constant mindfulness, etc.' means that because one believes that the Buddha has merits, one wishes to attain such a body, complete with all wisdom. Because of this wish, one is mindful of the Buddha, reverent, and makes offerings, thereby generating good roots and cultivating the cause of Buddhahood. The discussion of believing in the Dharma, etc., refers to practicing the Dharma. This Dharma can remove obstacles such as stinginess and violation of precepts, which is of great benefit. 'Constant mindfulness, etc.' refers to the Six Pāramitās such as generosity and discipline. Because one believes that these Dharmas are beneficial, one diligently practices them.
之。論信僧等者。此是登地已上大菩薩僧。故云正修如實等也。常樂等者。揀非二乘。故云菩薩。揀非地前。故云如實修行。然常途四信。謂信三寶及戒。此即人天乘中之信。今之四信乃是終實教中。不唯真如與戒不同。亦乃三寶淺深有異。問前說善根微少者。亦遇佛見僧求法。與此何別。答前以未信真如故。所見三寶皆不稱實。由是遇緣卻成退失。今以先信真如故。得所信三寶悉皆如實。由是增進使信成滿也。斯則信真如為佛本。信佛為所成。信法為所依。信僧為所學。又此四種即是教理行果。前三如次。是理果行。信僧即教也。僧能轉教就彼求學故。疏各二等者。詳論可知。
舉數中。疏有信等者。信若無行非實信也。以信是順義。順而行之。乃為真信。將知此行是成信之行。信是即行之信。此信則決定不退也。如前所退者。不能如此故。
徴起中。疏止觀等者。以諸經論皆說六度。此中唯五者。以後二修時不得相離故。初修為止觀。修成為定慧。但時異而體不異也。問何故止觀合修耶。答若不雙修皆成邪故。涅槃經說。定多慧少不見佛性。慧多定少見性不了。定慧等學明見佛性。又諸處說。不見佛性。無明邪見自此而生。故今合修。免招二過下文自釋。
施中。論一切來求索者。即受施人也
【現代漢語翻譯】 現代漢語譯本： 之。（關於信僧等）：這是指登地以上的菩薩僧。所以說『正修如實』等。『常樂』等：是爲了區別於二乘，所以說是菩薩。爲了區別于地前菩薩，所以說是『如實修行』。然而通常所說的四信，是指信三寶及戒律。這屬於人天乘中的信。現在的四信乃是終極真實教義中的信。不僅真如與戒律不同，而且三寶的淺深也有差異。問：前面所說的善根微少的人，也遇到佛、見到僧、尋求佛法，與這裡有什麼區別？答：前面是因為沒有信真如，所以見到的三寶都不符合真實。因此遇到因緣反而成了退失。現在因為先信真如，所以得到的所信三寶都如實。因此增進修行使信心圓滿。這樣看來，信真如是佛的根本，信佛是所成就的果，信法是所依止的，信僧是所學習的。又這四種就是教、理、行、果。前三者依次是理、果、行，信僧就是教。僧能轉教，就向他們求學。疏文各有兩種解釋，詳細討論可知。
（舉例說明中）。疏文中有信等：信如果沒有行動就不是真實的信。因為信是順從的意思，順從並實行它，才是真正的信。可以知道這行動是成就信心的行動，信心是包含行動的信心。這種信心就決定不會退轉。像前面所說的退轉，就是因為不能這樣做。
（征起中）。疏文說止觀等：因為各種經論都說六度，這裡只有五種，是因為后兩種修行時不能分離。最初修行是止觀，修成后就是定慧。只是時間不同而體性沒有不同。問：為什麼止觀要合修呢？答：如果不雙修都會成為邪見。涅槃經說，定多慧少就不能見到佛性（Buddha-nature），慧多定少就不能明瞭佛性。定慧等同修習才能明見佛性。又在很多地方說，不見佛性，無明邪見就會由此而生。所以現在合修，避免招致兩種過失，下文會自己解釋。
（佈施中）。論中說一切來求索的人：就是接受佈施的人。
【English Translation】 English version: Regarding believing in the Sangha (community of monks) etc.: This refers to the great Bodhisattva Sangha who have attained the stages of enlightenment. Therefore, it is said 'correctly cultivate according to reality' etc. 'Constant joy' etc.: This is to distinguish from the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), hence it is said Bodhisattvas. To distinguish from those before the stages of enlightenment, hence it is said 'cultivate according to reality'. However, the usual four beliefs refer to believing in the Three Jewels (Buddha, Dharma, Sangha) and precepts. This belongs to the belief in the human and heavenly vehicle. The current four beliefs are in the ultimate and true teachings. Not only are True Thusness (Tathātā) and precepts different, but the depth of the Three Jewels also varies. Question: What is the difference between the previously mentioned person with little good roots who also encounters the Buddha, sees the Sangha, and seeks the Dharma, and this situation? Answer: Previously, because they did not believe in True Thusness, the Three Jewels they saw did not conform to reality. Therefore, encountering conditions led to regression. Now, because they first believe in True Thusness, the Three Jewels they believe in are all in accordance with reality. Therefore, they advance in cultivation and make their faith complete. Thus, believing in True Thusness is the root of the Buddha, believing in the Buddha is the fruit attained, believing in the Dharma is what is relied upon, and believing in the Sangha is what is learned. Furthermore, these four are the teaching, principle, practice, and result. The first three are, in order, principle, result, and practice. Believing in the Sangha is the teaching. The Sangha can transmit the teaching, so one seeks learning from them. The commentary has two interpretations for each, which can be understood through detailed discussion.
(In the examples). The commentary says having faith etc.: If faith has no action, it is not true faith. Because faith means to comply, to comply and practice it is true faith. It can be known that this action is the action of accomplishing faith, and faith is the faith that includes action. This faith is definitely not regressive. Those who regressed before could not do this.
(In the introduction). The commentary says cessation and contemplation (Śamatha-Vipassanā) etc.: Because various sutras and treatises all speak of the six perfections (Pāramitās), there are only five here because the last two cannot be separated during cultivation. The initial cultivation is cessation and contemplation, and after cultivation, it becomes concentration and wisdom. Only the time is different, but the essence is not different. Question: Why should cessation and contemplation be cultivated together? Answer: If they are not cultivated together, they will become wrong views. The Nirvana Sutra says that if there is more concentration and less wisdom, one cannot see the Buddha-nature. If there is more wisdom and less concentration, one cannot clearly see the nature. Equal learning of concentration and wisdom clearly sees the Buddha-nature. Also, in many places it is said that if one does not see the Buddha-nature, ignorance and wrong views will arise from this. Therefore, cultivating together now avoids incurring two faults, which the following text will explain itself.
(In giving). The treatise says all those who come to seek: are the recipients of giving.
。不同善德局七種人。故云一切。則不擇冤親老幼病健高下貧窮遠近等。所有下是所施物。隨力之言。似有兩意。一隨貧富之力。二隨舍施之力。若隨其力。必不強為免生惱也。以自下即行施意。自舍慳貪者。隨性行檀。是自利行。令彼歡喜者。濟物垂惠是利他行。故知菩薩雖舉一行二利已兼。此則以佈施攝貧窮也。疏資財施者。資身之物。故亦名外財。身外物故亦名資生。財資于生命故。準正法念經。說十二種垢施。一于眾生不平等施。二為男女欲因緣故施。三有所怖畏施與王者而求救故。四以癡心施如外道齋會等。五不知業果但學他施。六乞者苦求方與。七知他有物施之。令信后得侵損。八施物囑之令破和合。共為一友后與衰惱。九與男女物令使成親。或令男與女。或即反之。十賤買諸物。于齋會日貴價賣之。少分饒之。十一為名稱故施。十二妻子饑貧與物。離此十二即名凈施。除此復有十二種具足施。不能繁述。優婆塞戒經菩薩行施。應離五法。一施時不選有德無德。二施時不說善惡。三施時不擇種姓。四施時不輕求者。五施時不惡口。復有三事。施已不得勝妙果報。一先多發心后則少與。二選擇怯物持施與人。三既行施已心生悔恨。離茲三事。其果勝妙。論厄難恐怖危逼者。受施人也。隨己堪任者。所施力也
。盡力所及不惜不吝。施與無畏者。正行施也。亦是行施意。或縲紲之難。或水火之災。或狼虎之殃。或冤家之怖。如是一切眾生凡有所畏之事。皆護令安樂得無所畏。若有眾生來求法者。即受施人。三乘五乘。或請或問。皆名求法。隨已下所施法。不能不解者。輒不與言。于能解處即與說之。方免誤人。亦免尤難。孔子曰。知之為知之。不知為不知是知也。又云。多聞闕疑。慎言其餘則寡尤。方便說者。要以種種言辯巧便。引勸使其信受。不得直置令其誹謗。故法華云。有問難不瞋隨順為解說。不應下明行施意。不貪名利等。是反明其非故。前論云。所謂為令眾生離一切苦得究竟樂。非求世間名利恭敬故。唯念下順明其是。自既如此。令他亦然。準智論云。佛說施中法施第一。何以故。財施有量。法施無量。財施欲界報。法施出三界報。財施不能斷漏。法施清升彼岸。財施但感人天。法施通感三乘果。財施愚智俱能。法施智人方能。財施唯能施者得福。法施通益能所。財施愚畜能受。法施唯局聰人。財施但益色身。法施能和心神。財施能增貪病。法施能除三毒。由是比校。法施第一。愿諸學者審而行之。
戒中論所謂下。如次是其十善。則離身三口四意三之惡也。不殺者。普該蠢物不唯於人。不盜者。一針一
【現代漢語翻譯】 現代漢語譯本：盡力所能，不吝嗇。施與無畏（abhaya-dāna）者，是真正的佈施行為，也體現了佈施的意義。例如，眾生可能面臨牢獄之災、水火之災、狼虎之災，或仇家的恐嚇。對於這些眾生所恐懼的事情，都應保護他們，使他們安樂，不再恐懼。如果有人來求法，接受佈施的人，無論是求三乘（triyāna）、五乘（pañcayāna）之法，無論是請教還是提問，都稱為求法。根據自己所掌握的佛法，如果對方不能理解，就不要輕易傳授，只有在對方能夠理解的情況下才給予講解，這樣才能避免誤導他人，也避免招致責難。孔子說：『知道就是知道，不知道就是不知道，這才是真正的智慧。』又說：『聽到的東西，如果有所懷疑，就暫時擱置；對於有把握的事情，也要謹慎地說出來，這樣才能減少過失。』方便說法（upāya-kauśalya）的人，要用各種巧妙的言辭和辯論，引導勸說，使聽者信服接受，不能直接強加於人，以免引起誹謗。所以《法華經》說：『有人提出疑問或責難，不要生氣，要隨順對方，為他們解釋說明。』不應在下面闡明行佈施的意義，不貪圖名利等等，這是從反面說明其不是。之前的論述說：『所謂的佈施，是爲了讓眾生脫離一切痛苦，獲得究竟的快樂，而不是爲了追求世間的名利和恭敬。』只有念及下面這些，才是順應地說明其是。自己既然這樣做，也要讓別人也這樣做。依照《智度論》所說：佛說佈施中，法佈施（dharma-dāna）第一。為什麼呢？因為財佈施（āmiṣa-dāna）有數量的限制，而法佈施是無限的。財佈施只能得到欲界的果報，而法佈施可以得到超出三界的果報。財佈施不能斷除煩惱，而法佈施可以使人清凈，到達彼岸。財佈施只能感得人天福報，而法佈施可以感得三乘的果位。財佈施愚笨和聰明的人都可以接受，而法佈施只有聰明的人才能接受。財佈施只能使佈施者得到福報，而法佈施能使佈施者和接受者都受益。財佈施愚蠢的畜生也能接受，而法佈施只能針對聰明的人。財佈施只能利益色身，而法佈施能夠調和心神。財佈施能增加貪慾的病癥，而法佈施能去除貪嗔癡三毒。由此比較，法佈施最為殊勝。希望各位學者仔細審察並努力實踐。 戒律中論述的所謂，依次是十善業（daśa-kuśala），也就是遠離身三（kāya-karma）、口四（vāk-karma）、意三（manas-karma）的惡行。不殺生（prāṇātipāta-veramaṇī）的範圍，普遍包括一切有生命的生物，不只是人類。不偷盜（adattādāna-veramaṇī），即使是一針一線
【English Translation】 English version: Exerting oneself to the utmost without stinginess. Giving fearlessness (abhaya-dāna) is true giving and embodies the meaning of giving. For example, beings may face imprisonment, fire or water disasters, the danger of wolves and tigers, or the terror of enemies. For all these things that beings fear, one should protect them, bringing them peace and freedom from fear. If beings come seeking the Dharma, those who receive the giving, whether seeking the teachings of the Three Vehicles (triyāna) or the Five Vehicles (pañcayāna), whether asking for instruction or posing questions, are all considered seekers of the Dharma. Based on the Dharma one has mastered, if the recipient cannot understand, one should not readily impart it; only when the recipient is able to understand should one provide explanations, thus avoiding misleading others and preventing blame. Confucius said, 'To know when you know, and to know when you do not know, that is true knowledge.' He also said, 'Put aside what you hear with doubt, and speak cautiously about the rest, then you will have few faults.' Those who skillfully teach the Dharma (upāya-kauśalya) should use various skillful words and arguments to guide and persuade, so that listeners believe and accept, without directly imposing upon them, lest it cause slander. Therefore, the Lotus Sutra says, 'When questions or difficulties are raised, do not be angry, but explain and elucidate in accordance with their understanding.' One should not elaborate on the meaning of giving below, such as not being greedy for fame and profit, as this is to explain what it is not from the opposite perspective. Previous discussions have stated, 'The so-called giving is to liberate beings from all suffering and attain ultimate happiness, not to seek worldly fame, profit, and respect.' Only by considering the following can one explain what it is in accordance with the truth. Since one acts in this way, one should also encourage others to do so. According to the Mahāprajñāpāramitopadeśa, the Buddha said that among all forms of giving, Dharma giving (dharma-dāna) is the foremost. Why? Because material giving (āmiṣa-dāna) is limited in quantity, while Dharma giving is limitless. Material giving only yields rewards in the Desire Realm, while Dharma giving can yield rewards beyond the Three Realms. Material giving cannot sever defilements, while Dharma giving can purify and lead one to the other shore. Material giving can only bring blessings to humans and gods, while Dharma giving can bring the fruits of the Three Vehicles. Material giving can be received by both the foolish and the wise, while Dharma giving can only be received by the wise. Material giving only benefits the giver, while Dharma giving benefits both the giver and the receiver. Material giving can be received even by foolish animals, while Dharma giving is only for intelligent people. Material giving only benefits the physical body, while Dharma giving can harmonize the mind and spirit. Material giving can increase the disease of greed, while Dharma giving can eliminate the three poisons of greed, hatred, and delusion. Therefore, by comparison, Dharma giving is the most excellent. May all scholars carefully examine and diligently practice it. What is discussed in the Treatise on Precepts refers to the Ten Virtuous Actions (daśa-kuśala) in order, which means abstaining from the evil deeds of the three actions of body (kāya-karma), four of speech (vāk-karma), and three of mind (manas-karma). Abstaining from killing (prāṇātipāta-veramaṇī) universally includes all living beings, not just humans. Abstaining from stealing (adattādāna-veramaṇī), even a needle or a thread
草不但五錢已上。不淫者。觸身即犯。不論道與非道。兩舌者。斗構兩頭。惡口者。無稽之語。妄言者。虛誑之語。綺語者。粉飾之談。此等並無故皆言不。貪謂惡欲。嫉謂妒忌。欺謂陵犯。詐謂虛偽。諂謂罔冒。曲謂違理。其嫉欺恚是瞋之分。諂曲是貪之分。邪見者。亦名惡見。即身邊等五見也。今言邪者。五中之一。此等並無故云遠離。然菩薩以慈悲愍物故。殺戒為先。小乘以厭離生死故。淫戒為首。旨趣有異故。教儀不同。若據十善本是人天因緣。今菩薩所修趣果則異。準華嚴經。說有五等。人皆修十善感果不同。謂凡夫聲聞緣覺菩薩及佛。凈名云。持戒是菩薩凈土。菩薩成佛時行十善道。滿愿眾生來生其國。十善是菩薩凈土。菩薩成佛時命不中夭。大富梵行所言誠諦。常以軟語眷屬不離。善和諍訟言必饒益。不嫉不恚。正見眾生來生其國。故知十善不異修心不同也。然行十惡。準俱舍說。各招三種果。一異熟。二等流。三增上。異熟可知。略辯餘二。殺生中。一等流果者。壽命短促。二增上果者。光澤鮮少。偷盜中。一財物匱乏。二多遭雷雹。邪行中。一妻不貞良。二多諸塵埃。妄語中。一多遭誹謗。二多諸臭穢。兩舌中。一親友乖穆。二所居險曲。惡口中。一常聞惡聲。二田多荊棘稼穡匪宜。綺語中。一言
【現代漢語翻譯】 現代漢語譯本： 草藥超過五錢。不犯淫戒者，只要身體接觸就犯戒，不論是否是正道。兩舌者，指挑撥雙方關係。惡口者，指沒有根據的話。妄言者，指虛假欺騙的話。綺語者，指粉飾的言談。這些都指無緣無故地說『不』。貪指邪惡的慾望。嫉指妒忌。欺指欺凌侵犯。詐指虛偽。諂指矇蔽欺騙。曲指違背道理。其中嫉妒、欺騙、憤怒是嗔恨的一部分，諂媚、彎曲是貪婪的一部分。邪見，也叫惡見，就是指身見、邊見等五種邪見。現在說的邪見，是五種中的一種。這些都指無緣無故地遠離。然而，菩薩因為慈悲憐憫眾生，所以把殺戒放在首位。小乘因為厭離生死，所以把淫戒放在首位。宗旨和趣味不同，所以教義和儀式也不同。如果按照十善來說，本來是人天道的因緣。現在菩薩所修的，所追求的果報就不同了。按照《華嚴經》所說，有五種等級，人們都修十善，所感得的果報卻不同。這五種是凡夫、聲聞、緣覺、菩薩和佛。 《維摩詰經》說，持戒是菩薩的凈土。菩薩成佛的時候，行十善道，滿足眾生，讓他們來生到他的國土。十善是菩薩的凈土。菩薩成佛的時候，不會中途夭折，會大富大貴，行為端正，所說的話誠實可信，經常用柔和的語言，眷屬不會離開，善於調和爭端，說的話一定有益處，不嫉妒，不憤怒，有正見，這樣的眾生會來生到他的國土。所以要知道十善沒有不同，只是修心不同罷了。如果行十惡，按照《俱舍論》所說，各自招致三種果報：一是異熟果，二是等流果，三是增上果。異熟果可以理解。簡單辨析一下其餘兩種。殺生中，一是等流果，壽命短促；二是增上果，光澤鮮少。偷盜中，一是財物匱乏；二是多遭雷擊冰雹。邪淫中，一是妻子不貞潔善良；二是多有塵埃污垢。妄語中，一是多遭誹謗；二是多有臭穢之氣。兩舌中，一是親友不和睦；二是所居住的地方險惡彎曲。惡口中，一是常聽到惡劣的聲音；二是田地多荊棘，莊稼不適宜生長。綺語中，一是言語
【English Translation】 English version: Herbs exceeding five qian. For those who do not engage in sexual misconduct, physical contact constitutes a violation, regardless of whether it is the right path or not. 'Two-tongued' refers to sowing discord between two parties. 'Harsh speech' refers to unfounded words. 'False speech' refers to deceptive and untrue words. 'Frivolous speech' refers to embellished talk. All these refer to saying 'no' without reason. Greed refers to evil desires. Jealousy refers to envy. Deceit refers to bullying and transgression. Fraud refers to falsehood. Flattery refers to deception and concealment. Crookedness refers to violating reason. Among these, jealousy, deceit, and anger are part of hatred, while flattery and crookedness are part of greed. Wrong views are also called evil views, referring to the five wrong views such as the view of self and the view of extremes. The 'wrong' mentioned now is one of the five. All these refer to staying away without reason. However, because Bodhisattvas have compassion for all beings, they prioritize the precept against killing. The Theravada tradition, because of its aversion to birth and death, prioritizes the precept against sexual misconduct. Because their aims and interests differ, their teachings and rituals also differ. According to the Ten Wholesome Actions, they are originally the causes and conditions for rebirth in the realms of humans and gods. Now, the fruits pursued by Bodhisattvas through cultivation are different. According to the Avatamsaka Sutra (Huayan Jing), there are five levels, and although people all cultivate the Ten Wholesome Actions, the fruits they attain are different. These five are ordinary people, Shravakas (listeners), Pratyekabuddhas (solitary realizers), Bodhisattvas, and Buddhas. The Vimalakirti Sutra (Jing Ming) says that upholding the precepts is the pure land of a Bodhisattva. When a Bodhisattva attains Buddhahood, they practice the Ten Wholesome Actions, fulfilling the wishes of sentient beings, allowing them to be reborn in their land. The Ten Wholesome Actions are the pure land of a Bodhisattva. When a Bodhisattva attains Buddhahood, they will not die prematurely, will be wealthy and virtuous, their words will be truthful and trustworthy, they will always use gentle language, their family will not leave them, they will be good at resolving disputes, their words will always be beneficial, they will not be jealous or angry, and sentient beings with right views will be reborn in their land. Therefore, it should be known that the Ten Wholesome Actions are not different, only the cultivation of the mind is different. If one practices the Ten Unwholesome Actions, according to the Abhidharmakosha (Ju She), each will bring about three kinds of results: the result of maturation (vipaka), the result of similarity (nisyanda), and the result of dominance (adhipati). The result of maturation is understandable. Let's briefly discuss the other two. In killing, the result of similarity is a short lifespan, and the result of dominance is little radiance. In stealing, the result of similarity is a lack of wealth, and the result of dominance is frequent encounters with thunder and hail. In sexual misconduct, the result of similarity is an unchaste and unkind wife, and the result of dominance is much dust and dirt. In false speech, the result of similarity is frequent slander, and the result of dominance is much foul odor. In divisive speech, the result of similarity is disharmony among relatives and friends, and the result of dominance is a dangerous and crooked dwelling place. In harsh speech, the result of similarity is constantly hearing bad sounds, and the result of dominance is fields with many thorns and crops that are not suitable for growth. In frivolous speech, the result is speech
無威肅。二時候變改。貪中。一令貪熾盛。二令少果。瞋中。一令瞋熾盛。二令果粗辣。邪見中。一令癡盛。二令無果。此皆初是等流。二是增上也。疏攝律儀者。此殺等十是惡律儀。止之不行即成善法。攝取不捨即名為戒。論出家等者。前律儀戒即通在家出家。此善法戒則唯出家者。為折伏下處靜之意。若處人寰難斷煩惱故。須脫俗離塵燕居林藪。故遺教經云。于閑靜處思滅苦本。念所受法。勿令至失。月藏經中廣有此說。且釋迦如來舍王室。詣雪山。因行六年果圓萬德。垂斯軌者。蓋為此也。少欲等者。見得思議。故云知足。財無茍得故云少欲。頭陀此云抖擻。謂抖擻。三界煩惱業報。故然有十二種。謂衣三食三。六依處說。處六者。一住空閑處。謂離眾鬧居阿練若。身遠離故。心離欲蓋。益諸善故。二端坐不臥。謂若行若立心動難攝。然亦不久。應受常坐。若欲睡時脅不著席。三樹下坐謂順佛法故。如佛成道轉法輪入涅槃皆在樹下。能治房舍貪。易入道故。四冢間坐。謂冢間常有悲哭聲。死屍狼藉無常不凈。觀道易成。五露地坐。謂樹如半屋。愛著猶生。又雨濕鳥喧污穢不凈。若露地處光明遍照。令心明利。空觀易成。六隨有草坐。謂隨心所得而坐其上。離所愛著不惱他故。食中三者。一常乞食。謂依法乞當制
【現代漢語翻譯】 無威肅（沒有威嚴和肅穆）。二時候變改（兩種時候會發生變化）。貪中（在貪慾方面）：一令貪熾盛（使貪慾更加強烈），二令少果（導致善果減少）。瞋中（在嗔恨方面）：一令瞋熾盛（使嗔恨更加強烈），二令果粗辣（導致惡果粗糙辛辣）。邪見中（在邪見方面）：一令癡盛（使愚癡更加嚴重），二令無果（導致沒有善果）。此皆初是等流（這些最初都是相似的），二是增上也（其次是增長）。 疏攝律儀者（疏解攝律儀的人認為）：此殺等十是惡律儀（殺生等十種行為是惡律儀），止之不行即成善法（停止這些惡行就能成就善法），攝取不捨即名為戒（攝取並堅持不捨棄就稱為戒）。論出家等者（討論出家等事宜的人認為）：前律儀戒即通在家出家（前面的律儀戒適用於在家和出家之人），此善法戒則唯出家者（這種善法戒只適用於出家之人）。為折伏下處靜之意（爲了折服煩惱，安住于寂靜之處）。若處人寰難斷煩惱故（如果身處人間難以斷除煩惱），須脫俗離塵燕居林藪（必須脫離世俗，遠離塵囂，隱居於山林之中）。故遺教經云（所以《遺教經》說）：『于閑靜處思滅苦本（在閑靜的地方思考滅苦的根本），念所受法（憶念所受持的佛法），勿令至失（不要讓它遺失）。』月藏經中廣有此說（《月藏經》中有廣泛的論述）。且釋迦如來舍王室（而且釋迦牟尼佛捨棄王室），詣雪山（前往雪山），因行六年果圓萬德（因為修行六年而圓滿了萬德），垂斯軌者（垂示這種規範的人），蓋為此也（大概就是爲了這個原因）。 少欲等者（少欲等行為）：見得思議（可以見到並思考），故云知足（所以說知足）。財無茍得故云少欲（財富不是茍且得來的，所以說少欲）。頭陀此云抖擻（頭陀，這裡的意思是抖擻），謂抖擻三界煩惱業報（指抖擻掉三界的煩惱和業報）。故然有十二種（所以有十二種），謂衣三食三（指衣服三種，食物三種），六依處說（六種依靠的處所）。處六者（六種處所）：一住空閑處（住在空閑的地方），謂離眾鬧居阿練若（指遠離人群喧鬧，居住在阿蘭若，即寂靜處）。身遠離故（因為身體遠離），心離欲蓋（內心遠離五欲的覆蓋），益諸善故（能增益各種善法）。二端坐不臥（端正坐著不躺臥），謂若行若立心動難攝（指如果行走或站立，內心容易動搖難以攝持），然亦不久（但也不要持續太久），應受常坐（應該接受常坐）。若欲睡時脅不著席（如果想睡覺時，側臥使肋部不接觸坐席）。三樹下坐（在樹下坐），謂順佛法故（指順應佛法）。如佛成道轉法輪入涅槃皆在樹下（例如佛陀成道、轉法輪、入涅槃都在樹下）。能治房舍貪（能治理對房舍的貪戀），易入道故（容易進入佛道）。四冢間坐（在墳墓間坐），謂冢間常有悲哭聲（指墳墓間常有悲哭的聲音），死屍狼藉無常不凈（死屍雜亂無章，顯示無常和不凈），觀道易成（容易成就觀修佛道）。五露地坐（在露天的地方坐），謂樹如半屋（指樹像半間房屋），愛著猶生（愛著仍然會產生）。又雨濕鳥喧污穢不凈（而且下雨潮濕，鳥雀喧鬧，污穢不乾淨），若露地處光明遍照（如果在露天的地方，光明遍照），令心明利（使內心明亮銳利），空觀易成（容易成就空觀）。六隨有草坐（隨處有草就坐在上面），謂隨心所得而坐其上（指隨心所欲地坐在上面），離所愛著不惱他故（遠離所愛之物的執著，不惱亂他人）。 食中三者（食物方面有三種）：一常乞食（經常乞食），謂依法乞當制（指依法乞食應當有所節制）
【English Translation】 Without dignity and solemnity. Two, times change. In greed: One, it makes greed flourish. Two, it leads to fewer good results. In anger: One, it makes anger flourish. Two, it leads to harsh and bitter results. In wrong views: One, it makes ignorance flourish. Two, it leads to no good results. These are all initially similar, and secondly, they are also increasing. Those who explain the Vinaya (rules of discipline) consider: These ten, such as killing, are evil Vinaya. Stopping them and not practicing them becomes good Dharma. Embracing them and not abandoning them is called precepts. Those who discuss leaving home and other matters consider: The previous Vinaya precepts apply to both laypeople and those who have left home. These good Dharma precepts only apply to those who have left home. It is to subdue afflictions and dwell in quietude. If one is in the human world, it is difficult to cut off afflictions, so one must leave the secular world, stay away from the dust, and live in seclusion in the forests. Therefore, the Yijiao Jing (Sutra of the Bequeathed Teachings) says: 'In quiet places, contemplate the root of suffering and extinguish it, remember the Dharma you have received, and do not let it be lost.' The Yuezang Jing (Moon Store Sutra) has extensive discussions on this. Moreover, Shakyamuni Buddha abandoned the royal palace and went to the Himalayas. Because of practicing for six years, he perfected ten thousand virtues. Those who set this example are probably for this reason. Those who have few desires and so on: Seeing and contemplating are possible, so it is said to be content. Wealth is not obtained dishonestly, so it is said to have few desires. Toutuo (ascetic practice) here means to shake off, referring to shaking off the afflictions and karmic retribution of the three realms. Therefore, there are twelve kinds, namely three for clothing and three for food, and six dwelling places are mentioned. The six places are: One, dwelling in empty and idle places, meaning living in aranya (secluded places) away from crowds and noise. Because the body is far away, the mind is free from the coverings of desire, which benefits all good things. Two, sitting upright and not lying down, meaning that if one walks or stands, the mind is difficult to control. However, it should not be for too long, and one should accept constant sitting. If one wants to sleep, the ribs should not touch the seat. Three, sitting under a tree, meaning to follow the Buddha's Dharma. For example, the Buddha's enlightenment, turning the wheel of Dharma, and entering Nirvana all took place under a tree. It can cure greed for houses and is easy to enter the path. Four, sitting in a cemetery, meaning that there are often cries of sorrow in the cemetery, and corpses are scattered, showing impermanence and impurity, making it easy to cultivate the path. Five, sitting in the open, meaning that a tree is like half a house, and attachment still arises. Also, rain is wet, birds are noisy, and it is dirty and impure. If one is in the open, light shines everywhere, making the mind bright and sharp, and it is easy to achieve emptiness contemplation. Six, sitting on grass wherever it is available, meaning sitting on it as one pleases, away from attachment to loved ones and not disturbing others. The three aspects of food are: One, always begging for food, meaning that begging for food according to the Dharma should be restrained.
六根。不著六塵。亦不分別男女等相。得與不得。若好若惡不生憎愛。若請食者。或得不得貪恨易生。若同僧食處分。使人心則散亂。不入道故。二節量食。謂念身中八萬戶蟲。蟲得此食皆悉安隱。我今以食攝此諸蟲。后得道時以法攝彼。又雖一食。恣貪極啖腹脹氣塞。妨廢行道。隨所得食三分食二。身則輕安。名節量食。三一坐食。謂若重食者失半日功。不為養身斷數數食。即四分律不作餘食法。頭陀經中雲。中后不飲漿。衣中三者。一唯畜三衣。謂白衣好畜種種衣。外道苦行裸形而已。今佛弟子應舍二邊。但三衣也。又離多求及守護故。二糞掃衣。謂拾糞掃物。納作衣故。以此覆寒障露離貪。遠賊無奪命難故。三毳衣。謂或三衣或長衣。一切皆用毛毳而作。不畜余衣故。然此十二蓋是知足之行。涅槃智論瑜伽俱明其義。故知惡貪多欲出家者。是所不宜。應深誡之。乃至等者。以小況大。意云。小罪尚須生畏大過。豈得安然。超越之言故云乃至。欲作即怖已作即畏。畏墮苦故。慚天愧人。故云慚愧。又慚謂崇重賢善。愧謂輕拒暴惡。改悔者。改於往過別修善業。悔前所作憶恨在心。不得輕戒者。如菩薩戒說。於十重戒中犯微塵許罪。便不得發菩提心。失比丘位國王位乃至佛位。仍二劫三劫墮三塗中。不聞父母三寶名
【現代漢語翻譯】 現代漢語譯本 六根（眼、耳、鼻、舌、身、意）。不執著於六塵（色、聲、香、味、觸、法）。也不分別男女等相。得到與得不到。無論是好是壞，都不產生憎恨和喜愛。如果有人請你吃飯，或者得到或者得不到，都容易產生貪婪和怨恨。如果和僧人一起吃飯，心就會散亂。因為這樣不能入道。第二是節量食。要想到身體里有八萬戶蟲。這些蟲得到食物都能安穩。我現在用食物來攝取這些蟲。以後得道的時候用佛法來攝取它們。又即使只吃一頓飯，如果放縱貪婪，吃得太多，肚子脹氣，就會妨礙修行。應該把得到的食物分成三份，只吃兩份，身體就會輕安。這就叫做節量食。第三是一坐食。如果重複進食，就會失去半天的功夫。不是爲了養身體而斷絕多次進食。這就是四分律中不作餘食法。頭陀經中說，中午以後不喝飲料。衣著方面有三點。一是隻擁有三衣。因為在家的人喜歡擁有各種各樣的衣服，外道苦行的人則裸露身體。現在佛的弟子應該捨棄這兩種極端，只擁有三衣。又因為這樣可以遠離多求和守護的煩惱。二是糞掃衣。就是撿拾被丟棄的布料，縫補成衣服。用它來遮蔽寒冷和露水，遠離貪婪，遠離盜賊，沒有性命之憂。三是毳衣。無論是三衣還是長衣，都用毛織品製作。不擁有其他的衣服。這十二條大概是知足的修行。涅槃智論和瑜伽都闡明了這個道理。所以要知道貪婪多欲的出家人是不合適的。應該深深地告誡他們。乃至等等，是用小的來比喻大的。意思是說，小的罪過尚且需要畏懼，何況大的過錯，怎麼能安然處之，超越這些罪過呢，所以說乃至。想要作惡就感到恐懼，已經作惡就感到畏懼。因為害怕墮入痛苦之中。對天有慚愧之心，對人有愧疚之心。所以說慚愧。慚是崇尚賢能善良，愧是輕視拒絕暴虐邪惡。改悔是指改正過去的錯誤，另外修習善業。悔是後悔以前所做的事情，心中記住並感到遺憾。不得輕視戒律，就像菩薩戒所說的那樣。在十重戒中，哪怕犯下微塵般大小的罪過，就不能發起菩提心，失去比丘的地位、國王的地位，乃至佛的地位。仍然會在二劫三劫中墮入三惡道中，聽不到父母和三寶的名字。
【English Translation】 English version The Six Roots (eye, ear, nose, tongue, body, and mind). Not clinging to the Six Dusts (form, sound, smell, taste, touch, and dharma). Also, not distinguishing between male and female appearances. Whether one obtains or does not obtain. Whether it is good or bad, not generating hatred or love. If someone invites you to eat, whether you receive it or not, it is easy to generate greed and resentment. If eating with the Sangha, the mind becomes scattered. Because of this, one cannot enter the Path. The second is moderation in eating. One should contemplate that there are eighty thousand types of worms in the body. When these worms receive food, they are all at peace. Now, I use food to nourish these worms. Later, when I attain the Path, I will use the Dharma to nourish them. Furthermore, even if eating only one meal, if one indulges in greed and eats excessively, the stomach will become bloated and filled with gas, hindering practice. One should divide the obtained food into three portions and eat only two, so that the body will be light and comfortable. This is called moderation in eating. The third is eating in one sitting. If one eats repeatedly, one will lose half a day's effort. It is not for nourishing the body that one abstains from eating multiple times. This is the rule of not preparing extra food in the Sarvastivada Vinaya. The Sutra of Ascetic Practices says that one should not drink beverages after noon. Regarding clothing, there are three aspects. First, only possessing three robes. Because laypeople like to possess all kinds of clothes, and ascetic heretics go naked. Now, disciples of the Buddha should abandon these two extremes and only possess three robes. Also, because this can distance one from the troubles of excessive seeking and guarding. Second, robes made from discarded cloth. That is, picking up discarded cloth and sewing it into robes. Using it to cover oneself from the cold and dew, distancing oneself from greed, distancing oneself from thieves, and having no fear of losing one's life. Third, robes made of wool. Whether it is three robes or a long robe, all are made of wool. Not possessing other clothes. These twelve practices are probably the practice of contentment. The Nirvana Wisdom Treatise and the Yoga Treatise both clarify this meaning. Therefore, one should know that monks who are greedy and desire much are not suitable. One should deeply admonish them. 'Even to...' is using the small to exemplify the large. It means that even small offenses should be feared, let alone great transgressions. How can one be at ease and transcend these transgressions? Therefore, it says 'even to'. Wanting to do evil, one feels fear; having done evil, one feels dread. Because one fears falling into suffering. Having shame before Heaven and feeling remorse before people. Therefore, it says 'shame and remorse'. 'Shame' is revering the virtuous and good, 'remorse' is despising and rejecting the violent and evil. 'Repentance' refers to correcting past mistakes and cultivating good deeds. 'Regret' is regretting what was done before, remembering it in the heart and feeling sorry. One must not take the precepts lightly, as the Bodhisattva Precepts say. In the ten major precepts, even if one commits a sin as small as a mote of dust, one cannot arouse the Bodhi mind, losing the status of a Bhikkhu, the status of a king, and even the status of a Buddha. One will still fall into the three evil realms for two or three kalpas, unable to hear the names of one's parents and the Three Jewels.
字。何況具足犯十戒也。故戒序云。莫輕小罪以為無殃。水滴雖微漸盈大器。剎那造罪殃墜無間。故涅槃中有浮囊之譬。故知佛所制戒豈得輕而犯之。疏攝善法者。依此戒約。則一切善法自然攝取。護戒心者。謂夕惕若。厲造次弗離護之。若珠纖毫無犯也。攝眾生戒者。此當涅槃所說息世機嫌戒也。謂行非律儀及受畜非法之物。招人譏謗。即生他罪。他罪所生本由於己。故須護之。護之即不謗。不謗即自然發心。發心即受化。受化即成攝取義也。
忍中疏他不饒益者。亦名耐怨害忍。謂被冤家惱害。是他不饒益。忍耐彼苦無懷報心。然所不報有其二意。一為解冤結故。如律中長生王偈云。以怨報怨。怨終不止。唯有無怨怨自息耳。智度論中亦同此說。二為證佛果故。以有智慧。知彼此境空無所有。能忍是事彼疑有瞋現同伴侶。與其諧和。因之得證無上菩提。此如瑜伽論說。行人若遭他苦時應作三思五想。以忍彼事。三思者。一責業牽殃思。謂菩薩若遇他害。應作是思。此我先業應合他害。今若不忍更增苦因。便非愛己。成自苦縛。是故須忍。二性皆行苦思。又自他身性皆行苦。彼無知故增害我身。我既有知。寧增彼苦。是故須忍。三引劣況勝。思二乘自利尚不苦他。我既利他應忍斯苦也。五想者。一親善想。二
【現代漢語翻譯】 何況具足地觸犯十戒呢。所以在戒序中說：『不要輕視小罪，認為不會有災禍。水滴雖然微小，逐漸也能充滿大器。剎那間造罪，災禍就會墜入無間地獄。』所以《涅槃經》中有浮囊的比喻。由此可知佛所制定的戒律，怎麼可以輕易地觸犯呢？疏解『攝善法』，就是依據這些戒條，那麼一切善法自然會被攝取。守護戒心，就是說要時刻警惕，即使在倉促之間也不離開守護之心，像對待寶珠一樣，絲毫不敢觸犯。攝取眾生戒，這相當於《涅槃經》中所說的止息世間譏嫌的戒律。意思是說，行為不符合戒律，以及接受和畜養不合法的物品，會招致別人的譏諷和誹謗，從而產生他人的罪過。他人罪過的產生，根本原因在於自己，所以必須守護。守護了就不會被誹謗，不被誹謗自然就會發菩提心，發菩提心就會被教化，被教化就成就了攝取的意義。 忍辱中疏解『他不饒益』，也叫做『耐怨害忍』。意思是說，被冤家惱害，這是他人不饒恕自己。忍耐這些痛苦，不懷報復之心。然而不報復有兩層意思。一是爲了解除冤仇，如律中的長生王偈所說：『以怨報怨，怨恨終究不會停止。只有沒有怨恨，怨恨才能自然平息。』《智度論》中也同樣這樣說。二是為證得佛果，因為有智慧，知道彼此的境界都是空無所有的，能夠忍受這些事情。對方懷疑有嗔恨，表現得像同伴一樣，與他和睦相處，因此得以證得無上菩提。這就像《瑜伽師地論》所說，修行人在遭受他人痛苦時，應該作三種思考和五種觀想，來忍受這些事情。三種思考是：一、責備業力牽引的災殃。意思是說，菩薩如果遇到他人加害，應該這樣思考：這是我先前的業力，應該遭受他人的加害。現在如果不忍耐，就會增加痛苦的原因，那就不是愛護自己，而是成了自我束縛。所以必須忍耐。二、自身和他人都是行苦。又自身和他人的身體，本質上都是在承受痛苦。他們因為無知，所以增加對我的傷害。我既然有知，怎麼能增加他們的痛苦呢？所以必須忍耐。三、用差的比況好的。二乘人爲了自身利益尚且不苦害他人，我既然要利益他人，就應該忍受這些痛苦。五種觀想是：一、親善想。二
【English Translation】 How much more so if one fully violates the ten precepts? Therefore, the precept preface says: 'Do not belittle small offenses, thinking there will be no calamity. Though a water droplet is small, it gradually fills a large vessel. In an instant of creating offense, calamity falls into Avici (無間, the hell of incessant suffering).' Therefore, there is the analogy of the floating bladder in the Nirvana Sutra. From this, we know that the precepts established by the Buddha, how can they be lightly violated? The commentary on 'gathering good dharmas' means that according to these precepts, all good dharmas will naturally be gathered. Guarding the mind of precepts means being vigilant at night, and not departing from guarding it even in haste, like protecting a pearl, without the slightest violation. Gathering sentient beings' precepts refers to the precepts in the Nirvana Sutra about ceasing worldly criticism. It means that actions that do not conform to the precepts, as well as accepting and keeping unlawful things, invite ridicule and slander from others, which gives rise to others' offenses. The root cause of others' offenses lies in oneself, so one must guard against it. Guarding against it means not being slandered, and not being slandered naturally gives rise to Bodhicitta (菩提心, the mind of enlightenment). Giving rise to Bodhicitta means being transformed, and being transformed accomplishes the meaning of gathering. The commentary on 'others not benefiting' in forbearance is also called 'enduring harm from enemies'. It means that being troubled by enemies is others not being forgiving to oneself. Enduring these sufferings without harboring thoughts of revenge. However, there are two meanings to not retaliating. One is to resolve karmic debts, as the verse of King Changsheng (長生王) in the Vinaya (律, monastic rules) says: 'Recompensing hatred with hatred, hatred will never cease. Only without hatred will hatred naturally subside.' The Treatise on the Great Perfection of Wisdom (智度論) also says the same. The second is to attain Buddhahood, because with wisdom, one knows that the realms of both oneself and others are empty and without substance, and one can endure these things. The other party suspects there is anger, and appears like a companion, being harmonious with them, and thereby attaining unsurpassed Bodhi (菩提, enlightenment). This is as the Yogacarabhumi-sastra (瑜伽師地論) says, when a practitioner encounters suffering from others, they should make three reflections and five contemplations to endure these things. The three reflections are: first, blaming the calamity drawn by karma. It means that if a Bodhisattva (菩薩, an enlightened being) encounters harm from others, they should think: 'This is my past karma, I should suffer harm from others. If I do not endure it now, I will increase the cause of suffering, which is not loving myself, but becoming self-bound. Therefore, I must endure.' Second, both self and others are inherently suffering. Furthermore, the bodies of both self and others are inherently suffering. Because they are ignorant, they increase harm to my body. Since I am knowledgeable, how can I increase their suffering? Therefore, I must endure. Third, comparing the inferior to the superior. Arhats (二乘, enlightened beings) for their own benefit do not cause suffering to others, since I am to benefit others, I should endure these sufferings. The five contemplations are: first, contemplating kindness. Second,
唯法想。三無常想。四有苦想。五攝受想。廣如彼說。又金剛忍辱仙人亦同此意。論語中說。以直報怨以德報怨。今同以直報怨。若準上怨與上樂。即以德報怨。仁與菩薩優劣可知。安受苦忍者。于違順境。安然忍受不動念故。財榮潤己者。不論多少。但取一切潤己之事。盡名為利。損耗侵陵者。此亦不論多少。但取一切損己之事。皆名為衰。越過毀者。如有小過毀之言大。越德嘆者。如有片善。譽令其廣。依實贊者。如有一德。亦言一德。依實過論者。如有一過亦言一過。逼迫侵形者。打擲寒熱飢渴蚊蚋等。但是一切有不安者。盡名為苦心神適悅者。清涼飽暖視聽香味等。凡是一切暢適之事。悉名為樂。有說。得財名利。失財名衰。談惡為毀談善為譽。對面談善為稱。對面談惡為譏。苦樂即二受也。與此所說各是一意。于利譽稱樂。忍之不喜。于衰毀譏苦忍之不瞋。是故論中通言忍也。然境界雖多。總攝不過違順之二。又於二中各有四義。收盡二四。合說以成八風。謂之風者能擊。眾生心海。起貪瞋煩惱浪。故今令忍之。則八風不能動也。然于中違則易忍。順則難忍。不唯難忍。抑亦難防。如賊與子盜於家財。防之難易可以比知。故天臺說。為強軟二賊。不能安忍。無生聖智何以現前。且如令尹子文三仕三黜無喜無
【現代漢語翻譯】 現代漢語譯本 唯有法想（專注于佛法真理的思維）。三無常想（認識到一切事物都在不斷變化的三種思維方式）。四有苦想（認識到生命本質是痛苦的四種思維方式）。五攝受想（接受和理解一切事物的思維方式）。詳細內容如其他地方所說。金剛忍辱仙人（具有金剛般堅韌忍耐力的仙人）也持有相同的觀點。《論語》中說：『以正直回報怨恨，以恩德回報怨恨。』現在我們同樣以正直回報怨恨。如果按照上面所說的怨恨與快樂的對應關係，那麼『以德報怨』就是仁愛，與菩薩的境界相比，優劣就顯而易見了。安受苦忍者（能夠安然接受痛苦的人），對於違逆和順從的境遇，都能安然忍受，不起任何念頭。財榮潤己者（用財富和榮耀滋養自己的人），不論多少，只要是一切滋養自己的事情，都可稱為『利』（利益）。損耗侵陵者（受到損失和侵犯的人），不論多少，只要是一切損害自己的事情，都可稱為『衰』（衰敗）。越過毀者（誇大過失進行誹謗的人），比如有小過失，卻說成大過失。越德嘆者（誇大美德進行讚揚的人），比如只有一點點善行，卻讚揚得非常廣泛。依實贊者（根據事實進行讚揚的人），比如只有一種美德，就說只有一種美德。依實過論者（根據事實評論過失的人），比如只有一種過失，就說只有一種過失。逼迫侵形者（通過逼迫侵犯身體的人），比如打罵、寒冷、炎熱、飢餓、乾渴、蚊蟲叮咬等，只要是一切讓人感到不安的事情，都可稱為『苦』（痛苦）。心神適悅者（讓內心感到舒適愉悅的人），比如清涼、飽暖、視覺、聽覺、嗅覺、味覺等，凡是一切讓人感到暢快舒適的事情，都可稱為『樂』（快樂）。有人說，得到錢財叫做『利』，失去錢財叫做『衰』，談論惡行叫做『毀』，談論善行叫做『譽』，當面談論善行叫做『稱』，當面談論惡行叫做『譏』。苦和樂就是兩種感受。這些與上面所說的各有不同的含義。對於利益、讚譽、稱讚、快樂，能夠忍受而不感到歡喜；對於衰敗、誹謗、譏諷、痛苦，能夠忍受而不感到嗔恨。因此，論中統稱為『忍』（忍耐）。然而，境界雖然很多，總的來說不過是違逆和順從兩種。又在這兩種之中，各有四種含義，總共包含二四得八種情況，合起來就形成了八風（八種能煽動人心的力量）。之所以稱為『風』，是因為它們能夠衝擊眾生的心海，掀起貪婪、嗔恨等煩惱的波浪。所以現在要人們忍耐，這樣八風就不能動搖他們。然而，在這些情況中，違逆的境遇容易忍受，順從的境遇難以忍受。不僅難以忍受，而且難以防範。就像小偷和兒子偷竊家裡的財產，防範的難易程度可以比較得知。所以天臺宗說，（順境和逆境）是強大和軟弱的兩個盜賊，如果不能安然忍受，無生的聖智又怎麼能夠顯現呢？且如令尹子文（春秋時期楚國的賢臣）三次做官三次被罷免，沒有喜悅也沒有...
【English Translation】 English version Only the thought of Dharma (focusing on the truth of the Buddha's teachings). The three thoughts of impermanence (three ways of thinking that recognize that all things are constantly changing). The four thoughts of suffering (four ways of thinking that recognize the essence of life as suffering). The five thoughts of acceptance (ways of thinking that accept and understand all things). The details are as described elsewhere. The Vajra (diamond) forbearance immortal (an immortal with diamond-like endurance) also holds the same view. The Analects say: 'Repay resentment with uprightness, and repay resentment with virtue.' Now we also repay resentment with uprightness. If according to the above-mentioned correspondence between resentment and happiness, then 'repaying resentment with virtue' is benevolence, and the advantages and disadvantages compared with the realm of Bodhisattva are obvious. The one who peacefully endures suffering (one who can peacefully accept suffering), can peacefully endure without any thoughts in adverse and favorable circumstances. Those who enrich themselves with wealth and honor (those who nourish themselves with wealth and honor), no matter how much, as long as it is everything that nourishes themselves, can be called 'profit' (benefit). Those who suffer loss and infringement (those who suffer loss and infringement), no matter how much, as long as it is everything that harms themselves, can be called 'decline' (decay). Those who exaggerate faults to slander (those who exaggerate faults to slander), for example, if there is a small fault, they say it is a big fault. Those who exaggerate virtues to praise (those who exaggerate virtues to praise), for example, if there is only a little good deed, they praise it very widely. Those who praise according to the facts (those who praise according to the facts), for example, if there is only one virtue, they say there is only one virtue. Those who comment on faults according to the facts (those who comment on faults according to the facts), for example, if there is only one fault, they say there is only one fault. Those who force and infringe on the body (those who force and infringe on the body), such as beating, scolding, cold, heat, hunger, thirst, mosquito bites, etc., as long as it is everything that makes people feel uneasy, can be called 'suffering' (pain). Those who feel comfortable and happy (those who make the heart feel comfortable and happy), such as coolness, warmth, sight, hearing, smell, taste, etc., all things that make people feel comfortable and happy can be called 'pleasure' (happiness). Some say that getting money is called 'profit', losing money is called 'decline', talking about evil deeds is called 'slander', talking about good deeds is called 'praise', talking about good deeds in person is called 'commendation', and talking about evil deeds in person is called 'mockery'. Suffering and happiness are two kinds of feelings. These have different meanings from what is said above. For profit, praise, commendation, and happiness, one can endure without feeling happy; for decline, slander, ridicule, and suffering, one can endure without feeling anger. Therefore, the theory collectively refers to it as 'endurance' (patience). However, although there are many realms, in general, there are only two kinds: adversity and obedience. Moreover, in these two kinds, there are four kinds of meanings, a total of two fours to get eight kinds of situations, which together form the eight winds (eight kinds of forces that can stir people's hearts). The reason why it is called 'wind' is because they can impact the sea of sentient beings' hearts and set off waves of greed, hatred, and other troubles. So now we want people to endure, so that the eight winds cannot shake them. However, in these situations, adverse circumstances are easy to endure, and favorable circumstances are difficult to endure. Not only is it difficult to endure, but it is also difficult to prevent. Just like a thief and a son stealing family property, the difficulty of prevention can be compared. Therefore, the Tiantai sect says that (favorable and adverse circumstances) are two strong and weak thieves. If one cannot endure peacefully, how can the unborn holy wisdom appear? For example, Ling Yin Ziwen (a virtuous minister of the Chu state in the Spring and Autumn period) was appointed and dismissed three times, without joy or...
慍。況行菩薩之行。焉得於違順境而不忍乎。更有諦察法忍。但于忍境體法無生。唯心所現三輪空寂。唯一真實。即是此忍也。
四進中論諸善事者。前三后二一切善法。心不懈退者。身由於心故。但言心。懈謂懈怠不能敏行。退謂退墮中道而廢。疏勤勇精進者。勤恪勇猛也。勤故不懈勇故不退。斯則于有義事。勇而進也。如子路問孔子。曰君子尚勇乎。子曰。義以為尚。君子有勇而無義為亂。小人有勇而無義為盜。又云。見義不為無勇也。冀諸行者審而勇之。勇之相者。凈名云。譬如勝怨乃。可名勇。難壞者。志堅不怯決定取辦。詩云。我心匪石不可轉也。我心匪席不可卷也。所以然者。以知生死定為苦故。以知佛果必為樂故。以知眾生與己無異足可度故。由是千化不變其慮。萬境順通其道。乃至喪身致命。不捨菩提之心。故寶藏論云。決歸者不顧其疲。決戰者不顧其死。決學者不顧其身。決道者不重其事。此其難壞也。無足者。修諸善行意無厭足。表異二乘。得少為足。則欲而不貪也。以念等下正釋論意。可知。此同唯識三煉摩中第二煉摩。無性頌云。汝已惡道經多劫。無利勤苦尚能超。少行苦行得菩提。大利不應生退屈。論是故等者。從來為不修。身心常苦惱。如今若不修。依前是苦惱。由是克已。造修
【現代漢語翻譯】 現代漢語譯本： 嗔怒。何況是修行菩薩道的人，怎麼能在違逆和順境中不能忍耐呢？更要有諦察法忍，只是在忍耐的境界中體悟諸法本無生滅，一切都是唯心所現，三輪體空寂滅，唯有真實不虛的道理，這就是所謂的忍辱。
在四精進中談論各種善事，前三精進和后二精進都是一切善法，內心不懈怠退縮。身體的行動源於內心，所以只說內心。懈怠是指懈怠懶惰，不能迅速行動；退縮是指退墮于中道而廢棄。疏解說勤奮勇猛，就是勤勉克己，勇猛精進。勤奮所以不懈怠，勇猛所以不退縮。這就是對於有意義的事情，勇敢地前進。如同子路問孔子，說：『君子崇尚勇敢嗎？』孔子說：『以義為崇尚。君子有勇無義就會作亂，小人有勇無義就會成為盜賊。』又說：『見到義而不去做，就是沒有勇氣。』希望各位修行人審慎而勇敢地去做。勇敢的相貌，就像《維摩詰經》所說：『譬如戰勝怨敵，才可以稱為勇猛。』難以破壞，是指意志堅定不怯懦，決定要辦成事情。《詩經》說：『我的心不是石頭，不可以轉動；我的心不是蓆子，不可以捲起。』之所以這樣，是因為知道生死必定是苦，知道佛果必定是樂，知道眾生與自己沒有差別，完全可以度化。因此，即使經歷千變萬化，也不會改變他的思慮；即使面對萬千境界，也能順暢地通行他的道路。乃至犧牲生命，也不會捨棄菩提之心。所以《寶藏論》說：『決心歸家的人，不會顧慮疲勞；決心戰鬥的人，不會顧慮死亡；決心學習的人，不會顧慮自身；決心修道的人，不會看重世事。』這就是所謂的難以破壞。沒有滿足，是指修習各種善行，心意沒有厭倦滿足，這與二乘人得到少許成就就感到滿足不同，這是貪求而不貪戀。用『以念等下』來正確解釋論的意義，就可以明白了。這與《唯識》中的三煉磨中的第二煉磨相同。無性菩薩的頌文說：『你已經在惡道中經歷了多劫，即使是無益的勤苦尚且能夠超越，稍微修行一些苦行就能得到菩提，對於這樣大利益的事情，不應該產生退縮。』論中說『是故等者』，是因為從來沒有修行，身心常常感到痛苦煩惱，如今如果不修行，依舊是以前的痛苦煩惱。因此要剋制自己，努力修行。 English version: Anger. How can those who practice the Bodhisattva path not be patient in adverse and favorable circumstances? Furthermore, one should have discerning forbearance of the Dharma, simply realizing in the realm of forbearance that all dharmas are without origination or cessation, that everything is manifested by the mind alone, the three wheels are empty and quiescent, and only the one true reality exists. This is what is meant by forbearance.
In the four right exertions, discussing various good deeds, the first three and the last two are all good dharmas, with the mind not being lax or retreating. The body's actions originate from the mind, so only the mind is mentioned. Laxity refers to being lazy and unable to act swiftly; retreat refers to falling away from the Middle Way and abandoning it. The commentary explains diligence and vigor as being diligent and vigorous. Diligence prevents laxity, and vigor prevents retreat. This means advancing bravely in meaningful matters. It is like Zilu asking Confucius, saying, 'Does a gentleman value courage?' Confucius said, 'He values righteousness. A gentleman with courage but without righteousness will cause chaos; a petty person with courage but without righteousness will become a thief.' It is also said, 'To see righteousness and not act is to lack courage.' I hope that all practitioners will examine carefully and act bravely. The appearance of courage is as the Vimalakirti Sutra says, 'It is like conquering an enemy, then one can be called courageous.' Difficult to destroy means having a firm and unwavering will, determined to accomplish the task. The Book of Odes says, 'My heart is not a stone, it cannot be turned; my heart is not a mat, it cannot be rolled up.' The reason for this is that one knows that birth and death are certainly suffering, that the fruit of Buddhahood is certainly bliss, and that sentient beings are no different from oneself and can be completely liberated. Therefore, even through thousands of transformations, one's thoughts will not change; even in the face of myriad circumstances, one's path will be smooth. Even to the point of sacrificing one's life, one will not abandon the Bodhi mind. Therefore, the Treasure Trove Treatise says, 'One who is determined to return home does not worry about fatigue; one who is determined to fight does not worry about death; one who is determined to learn does not worry about oneself; one who is determined to follow the path does not value worldly affairs.' This is what is meant by difficult to destroy. Without satisfaction means cultivating various good deeds with a mind that is not weary or satisfied, distinguishing it from the Two Vehicles who are satisfied with little achievement. This is seeking without being greedy. Using 'with mindfulness etc. below' to correctly explain the meaning of the treatise, one can understand. This is the same as the second refinement in the three refinements of Consciousness-only. Asanga's verse says, 'You have already passed through many kalpas in evil realms, and you were still able to transcend even unprofitable diligence and suffering. By practicing a little asceticism, you can attain Bodhi; you should not generate discouragement for such great benefit.' The treatise says 'Therefore etc.' because one has never cultivated before, and the body and mind are always suffering and afflicted. If one does not cultivate now, one will still have the same suffering and affliction as before. Therefore, one must restrain oneself and diligently cultivate.
【English Translation】 Anger. How can those who practice the Bodhisattva path not be patient in adverse and favorable circumstances? Furthermore, one should have discerning forbearance of the Dharma, simply realizing in the realm of forbearance that all dharmas are without origination or cessation, that everything is manifested by the mind alone, the three wheels are empty and quiescent, and only the one true reality exists. This is what is meant by forbearance. In the four right exertions, discussing various good deeds, the first three and the last two are all good dharmas, with the mind not being lax or retreating. The body's actions originate from the mind, so only the mind is mentioned. Laxity refers to being lazy and unable to act swiftly; retreat refers to falling away from the Middle Way and abandoning it. The commentary explains diligence and vigor as being diligent and vigorous. Diligence prevents laxity, and vigor prevents retreat. This means advancing bravely in meaningful matters. It is like Zilu asking Confucius, saying, 'Does a gentleman value courage?' Confucius said, 'He values righteousness. A gentleman with courage but without righteousness will cause chaos; a petty person with courage but without righteousness will become a thief.' It is also said, 'To see righteousness and not act is to lack courage.' I hope that all practitioners will examine carefully and act bravely. The appearance of courage is as the Vimalakirti Sutra says, 'It is like conquering an enemy, then one can be called courageous.' Difficult to destroy means having a firm and unwavering will, determined to accomplish the task. The Book of Odes says, 'My heart is not a stone, it cannot be turned; my heart is not a mat, it cannot be rolled up.' The reason for this is that one knows that birth and death are certainly suffering, that the fruit of Buddhahood is certainly bliss, and that sentient beings are no different from oneself and can be completely liberated. Therefore, even through thousands of transformations, one's thoughts will not change; even in the face of myriad circumstances, one's path will be smooth. Even to the point of sacrificing one's life, one will not abandon the Bodhi mind. Therefore, the Treasure Trove Treatise says, 'One who is determined to return home does not worry about fatigue; one who is determined to fight does not worry about death; one who is determined to learn does not worry about oneself; one who is determined to follow the path does not value worldly affairs.' This is what is meant by difficult to destroy. Without satisfaction means cultivating various good deeds with a mind that is not weary or satisfied, distinguishing it from the Two Vehicles who are satisfied with little achievement. This is seeking without being greedy. Using 'with mindfulness etc. below' to correctly explain the meaning of the treatise, one can understand. This is the same as the second refinement in the three refinements of Consciousness-only. Asanga's verse says, 'You have already passed through many kalpas in evil realms, and you were still able to transcend even unprofitable diligence and suffering. By practicing a little asceticism, you can attain Bodhi; you should not generate discouragement for such great benefit.' The treatise says 'Therefore etc.' because one has never cultivated before, and the body and mind are always suffering and afflicted. If one does not cultivate now, one will still have the same suffering and affliction as before. Therefore, one must restrain oneself and diligently cultivate.
於行無墮也。則善人行善。唯日不足。故遺教經云。汝等比丘若勤精進。則事無難者。是故汝等常勤精進。譬如小水常流則能穿石。若行者之心數數懈廢。譬如鉆火未熱而息。雖欲得火火難可得是故精進。然此一文亦可初是正明。從當念已下為方便。于中初反釋后順。結詳文可見。
障中論若人者。此十信初心之下品也。疏業障者。亦有煩惱障。今但舉粗。論邪魔等者。邪謂外道。魔謂天魔。諸鬼謂堆惕等。如下所說事務者。世間一切公私之事。其數眾多。故曰種種。疏外感報障者。由內有業障故。前說善根熏習便見佛身。今明惡業因緣乃見魔鬼。將知外境皆由內心。如形端則影直源濁則流昏矣。
治中疏總明除障者。準華嚴經行愿中。亦是別除一障。即我慢障也。與今疏文各是一意。如人下喻釋可知。論誠心者。以諸障起時心皆猛惡故。今除遣必在虔誠故智論云。身精進為小。心精進為大。外精進為小。內精進為大。猶如赫日可以消堅水。烈風可以摧巨木。茍有至誠必能動天地。感鬼神故。使事不違愿也。懺悔者。陳露先罪改往修來。疏除惡業者。三障四障也。得依正具足故。論勸請者。于中有請轉法輪請佛住世之異。今通而言之。但云勸請。疏除謗法障者。得多聞智慧。論隨喜者。三乘四類所有片善
【現代漢語翻譯】 現代漢語譯本：在行為上沒有墮落。那麼善人行善，只覺得時間不夠用。所以《遺教經》說：『你們這些比丘如果勤奮精進，那麼事情就沒有困難的。』因此你們要常常勤奮精進，譬如小水常流就能穿透石頭。如果修行者的心常常懈怠廢弛，譬如鉆木取火，還沒熱就停止了，雖然想要得到火，火是難以得到的，所以要精進。』然而這一段文字也可以說，開始是正面闡明，從『當念』以下是方便法門。其中先反面解釋，后順著解釋，詳細的結論在文中可見。
《障中論》中『若人』，是指十信初心之下的品位。疏解『業障』，也有煩惱障，現在只是舉出粗略的。論述『邪魔等』，邪是指外道，魔是指天魔，諸鬼是指堆惕等，如下文所說。『事務』，是指世間一切公事私事，其數量眾多，所以說『種種』。疏解『外感報障』，由於內心有業障的緣故，前面說善根熏習就能見到佛身，現在說明惡業因緣就會見到魔鬼。由此可知外境都由內心所生，如同形體端正影子就直，源頭渾濁水流就昏暗。
治理方面，疏解『總明除障』，依據《華嚴經》行愿品中，也是分別去除一種障礙，即我慢障。與現在的疏文各自是一個意思。『如人』以下的譬喻解釋可以理解。論述『誠心』，因為各種障礙生起時心都猛烈惡毒，現在要去除它必須虔誠，所以《智論》說：『身精進為小，心精進為大；外精進為小，內精進為大。』猶如強烈的太陽可以融化堅冰，猛烈的狂風可以摧毀巨木，如果有了至誠之心，必定能感動天地，感應鬼神，使事情不違背願望。懺悔，就是陳述暴露先前的罪過，改正過去的錯誤，修習未來的善行。疏解『除惡業』，就是去除三障四障。從而得到依報和正報都具足。論述『勸請』，其中有請轉法輪和請佛住世的不同。現在通而言之，只說勸請。疏解『除謗法障』，可以得到多聞智慧。論述『隨喜』，三乘四類所有微小的善行。
【English Translation】 English version: In conduct, there should be no falling away. Then, a virtuous person performing virtuous deeds will only feel that time is insufficient. Therefore, the Yujiao Jing (Sutra of Forty-Two Chapters) says, 'If you bhikshus (monks) are diligent and vigorous, then nothing will be difficult.' Therefore, you should always be diligent and vigorous, just as a small stream constantly flowing can penetrate stone. If the mind of a practitioner frequently becomes lax and abandoned, like drilling for fire and stopping before it gets hot, although one desires to obtain fire, it is difficult to obtain. Therefore, be diligent.' However, this passage can also be said to begin with a direct explanation, and from 'when mindful' onwards, it is a skillful means. Among them, the first part explains from the opposite perspective, and the latter part explains in accordance. The detailed conclusion can be seen in the text.
In the Zhang Zhong Lun (Treatise on Obstacles), 'if a person' refers to the lower grade of the initial mind of the Ten Faiths. The commentary on 'karmic obstacles' also includes afflictive obstacles, but now only the gross ones are mentioned. The treatise on 'demons and the like,' xie (邪) refers to heretics, mo (魔) refers to heavenly demons, and zhugui (諸鬼) refers to duidie (堆惕) and others, as mentioned below. 'Affairs' refers to all worldly public and private matters, which are numerous, hence the term 'various.' The commentary on 'external retribution obstacles' states that due to internal karmic obstacles, the previous explanation was that the cultivation of good roots would lead to seeing the Buddha's body, but now it explains that evil karmic conditions will lead to seeing demons and ghosts. From this, it can be known that external circumstances all arise from the internal mind, just as a straight form casts a straight shadow, and a turbid source leads to a murky flow.
In terms of governance, the commentary 'general explanation of removing obstacles' is based on the Xingyuan Pin (Chapter on Practices and Vows) of the Huayan Jing (Flower Garland Sutra), which also separately removes one obstacle, namely the obstacle of arrogance. It has a different meaning from the current commentary. The explanation of the analogy 'like a person' below is understandable. The treatise on 'sincere mind' states that because the mind is fierce and evil when various obstacles arise, it is necessary to be sincere in removing them now. Therefore, the Zhi Lun (Great Perfection of Wisdom Sutra) says, 'Physical diligence is small, mental diligence is great; external diligence is small, internal diligence is great.' Just as the scorching sun can melt solid ice, and a fierce wind can destroy giant trees, if there is utmost sincerity, it will surely move heaven and earth and resonate with ghosts and spirits, so that things do not go against one's wishes. Repentance is to confess and expose past sins, correct past mistakes, and cultivate future good deeds. The commentary 'removing evil karma' is to remove the three obstacles and four obstacles, thereby obtaining both the dependent and direct rewards in full. The treatise on 'exhortation' includes differences between requesting the turning of the Dharma wheel and requesting the Buddha to remain in the world. Now, generally speaking, it is simply called exhortation. The commentary 'removing the obstacle of slandering the Dharma' can lead to obtaining extensive learning and wisdom. The treatise on 'rejoicing' refers to all the small good deeds of the three vehicles and four types of beings.
。皆隨順歡喜。疏除嫉妒障者。得廣大眷屬。論向菩提者。亦合迴向實際及與眾生。意含此二。疏除樂三有障者。成廣大善也。論常不休廢者。唸唸相續無有間斷。疏能治謂行。此四行皆不廢故。所治即上之四障皆脫免故。論善根增長者。謂信心漸進無有退故。結益下可知。初一者。謂先由迷倒不知罪福。妄行十惡。今由懺悔畢故不造新。故云止持。勸請隨喜等是行善故。應作須作。故云作持。廣說如行愿經。◎
起信論疏筆削記卷第十八 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第十九
長水沙門子璇錄
◎五止觀者。此被十信初心之中品也。
止中疏先由等者。此明未修行已前。今以下正明修止。謂以始覺覺知諸塵境界。唯識所現無外境相。塵境既寂分別不生。心境俱止也。即破塵相為止境。無分別為止心。心境兩亡寂常心現。此同禪宗無念義。謂一切善惡都莫思量。言下自絕念想。圓覺云。應當正念遠離諸幻。方便者。修止之方便。故先德云。趣寂之前萬境俱泯。發慧之後一切皆如。但今等者。意在顯別。故雙標唐梵。正脩名奢摩他。前修方便名為止也。觀亦準此。以雙下釋出別意。既言隨順。將知未是正止也。以即觀之止方名正止。即
【現代漢語翻譯】 現代漢語譯本：都隨順歡喜。疏遠並去除嫉妒的障礙，能得到廣大的眷屬。論及迴向菩提，也應迴向實際以及眾生，意涵這兩方面。疏遠並去除樂於三有的障礙，能成就廣大的善。論及常常不停止廢棄，是指唸唸相續沒有間斷。疏遠能對治的，是指修行。這四種修行都不廢棄，所以被對治的，就是上面的四種障礙都脫離免除。論及善根增長，是指信心逐漸進步沒有退轉。總結利益在下文可以知道。最初一種，是指先前由於迷惑顛倒，不知道罪福，胡亂地做十惡，現在由於懺悔完畢，所以不再造新的罪惡，所以叫做『止持』。勸請、隨喜等是行善，所以應該做、必須做，所以叫做『作持』。詳細的解說如同《行愿經》。 《起信論疏筆削記》卷第十八 大正藏第44冊 No. 1848 《起信論疏筆削記》 《起信論疏筆削記》卷第十九 長水沙門子璇 錄 五止觀，這是針對十信初心之中的中品人。 止中疏『先由等者』，這是說明未修行之前的情況。『今以下正明修止』，是指現在以下正式說明修止。即以始覺覺知諸塵境界，唯識所現，沒有外境之相。塵境既然寂靜，分別就不產生，心和境都停止。也就是破除塵相作為止境，沒有分別作為止心。心境兩方面都消失，寂靜常住的心就顯現。這和禪宗的無念義相同，即一切善惡都不要思量，言語之下自然斷絕念想。《圓覺經》說：『應當正念，遠離諸幻。』方便，是修止的方便。所以先德說：『趣向寂靜之前，萬境都泯滅；啓發智慧之後，一切都如實。』『但今等者』，意在顯示區別，所以同時標明唐梵。正式的修行叫做『奢摩他』（Śamatha，止），之前的修行方便叫做『止』。觀也按照這個類推。『以雙下釋出別意』，既然說『隨順』，就知道還不是真正的止。以即觀之止才叫做真正的止。
【English Translation】 English version: All follow along with joy. By distancing and removing the obstacles of jealousy, one can obtain vast retinues. When discussing dedicating merit towards Bodhi (Enlightenment), one should also dedicate merit towards reality and sentient beings, encompassing both aspects. By distancing and removing the obstacles of delighting in the Three Realms of Existence, one can accomplish vast good. When discussing constantly not ceasing or abandoning, it refers to thoughts arising in continuous succession without interruption. Distancing what can be counteracted refers to practice. Because these four practices are not abandoned, what is being counteracted, which are the four obstacles mentioned above, are all escaped and avoided. When discussing the growth of good roots, it refers to faith gradually progressing without regression. The concluding benefits can be understood in the following text. The first one refers to previously, due to delusion and inversion, not knowing sin and merit, recklessly committing the ten evils. Now, due to the completion of repentance, one no longer creates new sins, hence it is called 'ceasing and upholding'. Encouragement, invitation, rejoicing, etc., are acts of doing good, so one should do them and must do them, hence it is called 'acting and upholding'. Detailed explanations are as found in the 'Conduct and Vow Sutra'. Abridged Notes on the Commentary on the Awakening of Faith, Volume 18 Taisho Tripitaka, Volume 44, No. 1848, Abridged Notes on the Commentary on the Awakening of Faith Abridged Notes on the Commentary on the Awakening of Faith, Volume 19 Recorded by Śrāmaṇa Zixuan of Changshui The Five Kinds of Cessation and Contemplation are for those in the middle level of the initial aspiration of the Ten Faiths. In the commentary on Cessation, 'First, by...' This explains the situation before practice. 'Now, the following clearly explains the practice of cessation.' It refers to using initial awakening to perceive all realms of dust, which are manifested by consciousness alone, without external appearances. Since the realms of dust are tranquil, discrimination does not arise, and both mind and realm cease. That is, eliminating the appearance of dust as the object of cessation, and having no discrimination as the mind of cessation. When both mind and realm disappear, the tranquil and constant mind manifests. This is the same as the Zen school's meaning of no-thought, which is to not contemplate any good or evil, and thoughts naturally cease under the words. The 'Perfect Enlightenment Sutra' says: 'One should have right mindfulness and stay away from all illusions.' Expedient means the expedient means for practicing cessation. Therefore, a former virtuous person said: 'Before approaching tranquility, all realms disappear; after awakening wisdom, everything is as it is.' 'But now, etc.' intends to show the difference, so it simultaneously marks Tang and Sanskrit. Formal practice is called 'Śamatha' (cessation), and the expedient means before practice is called 'cessation'. Contemplation is also analogous to this. 'Using the double below to explain the different meaning', since it says 'following along', one knows that it is not yet true cessation. Only the cessation that is contemplation is called true cessation.
止之觀方名正觀。今既一向止息。但是止之方便。未得名為止行。故云隨順奢摩他也。問此行是止。云何言觀。答正修之時止觀雙運。止若。無觀不名真止。觀若無止不名真觀。是故正修止亦名觀。故圓覺中名為靜觀。雖亦名觀。今言止者。以就泯相觀于真如。真如無相。向即心絕。心絕則成止義。亦是即空觀也。
觀中論觀義故者。此是即止之觀。亦是即假觀也。圓覺中名為幻觀。
疏三初釋義。依生滅門者。前依真如門泯相絕心。照而常寂故名為止。今約生滅門觀諸法相。隨流反流染凈因果凡聖色心差別不同。寂而常照故名為觀。此則能善分別諸法相。前則于第一義而不動也。
如瑜伽下。二引證二。初正引彼文。菩薩地者。彼論有十七地。此是菩薩地中文。無所分別即根本智因也。世俗妙慧即后得智因也。
是知下二會釋彼義可見。
然二門下三釋成雙運所以。謂依一心上開二種門。依此二門修于止觀。止觀雙運方得契心。契心方名真止觀也。故天臺云。法性寂然名止。寂而常照名觀。此乃以修止觀契性止觀也。雙修之旨豈徒然哉。
三俱中論二義者。即前止一切境界。觀生滅因緣也。不相舍離者。然此止觀初首方便。行人修時雖未雙現。習此之際須相資而行。不可孤運
【現代漢語翻譯】 現代漢語譯本：止的觀行方法名為正觀。現在如果只是一味地止息，這只是止的方便，還不能稱為止行。所以說隨順奢摩他（Śamatha，止）。問：這種行是止，為什麼說是觀呢？答：真正修行的時候，止觀是同時進行的。止如果沒有觀，就不能稱為真止；觀如果沒有止，就不能稱為真觀。所以真正修行止也叫做觀。所以在《圓覺經》中稱為靜觀。雖然也叫做觀，現在說止，是因為就泯滅諸相來觀真如。真如沒有相，心向于真如就斷絕了。心斷絕就成就了止的意義，也就是即空觀。
觀中論觀的意義，這是即止之觀，也是即假觀。《圓覺經》中稱為幻觀。
疏三，首先解釋意義。依生滅門：前面依據真如門，泯滅諸相，斷絕心念，照而常寂，所以叫做止。現在依據生滅門，觀察諸法之相，隨著流轉、逆著流轉，染污、清凈，因果、凡聖，色心差別不同，寂而常照，所以叫做觀。這樣就能善於分別諸法之相。前面是在第一義而不動。
如《瑜伽師地論》下。二，引用證明二。首先正式引用那部經文。《菩薩地》：那部論有十七地，這是《菩薩地》中的經文。無所分別，就是根本智的因；世俗妙慧，就是后得智的因。
是可知下，第二部分解釋那部經的意義，可以自己看明白。
然而二門下，第三部分解釋成就止觀雙運的原因。就是依據一心而開出兩種門，依據這兩種門來修止觀。止觀雙運才能契合於心，契合於心才能稱為真止觀。所以天臺宗說：『法性寂然名為止，寂而常照名為觀。』這是用修止觀來契合性止觀。雙修的宗旨難道是徒勞的嗎？
三俱中論二義：就是前面所說的止一切境界，觀生滅因緣。不相舍離：然而這止觀最初是方便，修行人在修的時候雖然沒有同時顯現，學習這個的時候必須互相資助而行，不可以單獨進行。
【English Translation】 English version: The method of contemplation that stops is called Right Contemplation. Now, if one only stops, this is merely a means of stopping and cannot yet be called the practice of stopping. Therefore, it is said to accord with Śamatha (止, stopping). Question: This practice is stopping, so why is it called contemplation? Answer: When truly practicing, stopping and contemplation occur simultaneously. If stopping lacks contemplation, it cannot be called true stopping; if contemplation lacks stopping, it cannot be called true contemplation. Therefore, true practice of stopping is also called contemplation. Thus, in the Yuanjue Sutra (圓覺經), it is called quiet contemplation. Although it is also called contemplation, now we speak of stopping because we contemplate Suchness (真如, true thusness) by extinguishing appearances. Suchness has no appearance, and the mind turning towards it is cut off. The cutting off of the mind accomplishes the meaning of stopping, which is also the contemplation of emptiness.
In contemplation, discussing the meaning of contemplation, this is contemplation that is stopping, and it is also contemplation that is provisional. In the Yuanjue Sutra, it is called illusory contemplation.
Commentary Three, first explaining the meaning. Based on the Gate of Birth and Death: Previously, based on the Gate of Suchness, appearances were extinguished, and thoughts were cut off, illuminating while constantly being still, hence it is called stopping. Now, based on the Gate of Birth and Death, we contemplate the appearances of all dharmas, following the flow, reversing the flow, defilement, purity, cause and effect, mundane and supramundane, the differences between form and mind, being still while constantly illuminating, hence it is called contemplation. In this way, one can skillfully distinguish the appearances of all dharmas. Previously, one was unmoving in the First Principle.
As in the Yogācārabhūmi-śāstra (瑜伽師地論) below. Two, citing evidence two. First, formally citing that text. Bodhisattva-bhūmi (菩薩地): That treatise has seventeen bhūmis (地, levels), this is the text from the Bodhisattva-bhūmi. Non-discrimination is the cause of Fundamental Wisdom (根本智); mundane wonderful wisdom is the cause of Subsequent Wisdom (后得智).
It is known below, the second part explains the meaning of that scripture, which can be understood by oneself.
However, under the two gates, the third part explains the reason for achieving the dual practice of stopping and contemplation. That is, based on one mind, two gates are opened, and based on these two gates, stopping and contemplation are practiced. Only when stopping and contemplation are practiced together can they accord with the mind, and only when they accord with the mind can they be called true stopping and contemplation. Therefore, the Tiantai school (天臺宗) says: 'The nature of dharma is still and silent, called stopping; being still while constantly illuminating is called contemplation.' This is using the practice of stopping and contemplation to accord with the nature of stopping and contemplation. Is the purpose of dual practice in vain?
Three, discussing two meanings in both: That is, the aforementioned stopping of all realms, and contemplation of the causes and conditions of birth and death. Not separating from each other: However, this stopping and contemplation is initially a means. Although practitioners do not manifest them simultaneously when practicing, they must assist each other when learning this, and they cannot proceed alone.
輒相舍離。疏有二體者。此二通與十度為體。其猶於水澄而復清方能鑒像。以二門開於一心。焉得不俱定慧耶。上文具顯。
外緣中疏閑居等者。不作眾事名之為閑。無憒鬧故名之為靜。意令心寂當須離喧。若欲離喧。宜去聚落居阿練若。繁塵不對止則易成。此有三處可修禪定。一深山絕人處。二須阿蘭若處。離於聚落極近三里。即放牧聲絕無諸憒鬧。三者遠白衣舍。清凈伽藍之中。皆名閑靜處。故當第一。戒凈者。欲盛妙饌必資凈器。戒若不凈定則不生。若知先所曾破戒者。當宜依法懺悔。令戒如故。以戒不凈者。即有業障。令修止不成。便感邪魔病事等。以為侵撓也。衣食等者。一衣具足以根有三故。上者如雪山大士。隨得一衣蔽形而已。中者如迦葉糞掃三衣。不畜余長。下者如多寒國土及忍力未成之者。許三衣之。外百一資身。二食具足者。此有四類。上者隨得充飢而已。中者常行頭陀受乞食法。下者阿蘭若處受檀越送食。下下者僧常食及受請。除此異求多積長貪妨道。今須衣食者。若闕一種。心有所慮。得定無由。善知識者。有三。一者辦力資緣。二者同行勸發。三者教授法門。如鼎三足闕一不可。息諸緣務者。有四。一生活。二人事。三工巧伎術。四學問讀誦。隨有一事即有所妨。令不得定。正腳等
【現代漢語翻譯】 現代漢語譯本： 總是互相捨棄離開。疏遠有兩種情況。這兩種情況都以十度（檀那、尸羅、羼提、毗梨耶、禪那、般若、方便、愿、力、智）為根本。這就像水澄清之後才能照見影像一樣。因為兩種法門（止觀）開啟於一心，怎麼能不兼具定和慧呢？以上文字已經清楚地說明了。 外在因緣中，『疏遠閑居』等指的是：不做各種事務叫做『閑』。沒有喧鬧干擾叫做『靜』。意思是說，要讓心寂靜，必須遠離喧囂。如果想要遠離喧囂，應該離開村落，居住在阿蘭若（寂靜處）。繁雜的塵世不接觸，止息就容易成就。這裡有三個地方可以修習禪定：一是深山無人之處；二是阿蘭若處，距離村落很近，大約三里路，沒有放牧的聲音，也沒有各種喧鬧；三是遠離在家居士的住所，在清凈的伽藍（寺院）之中。這些都叫做閑靜之處，所以應當選擇第一種。『戒律清凈』指的是：想要準備美味的食物，必須要有乾淨的器皿。如果戒律不清凈，禪定就不會產生。如果知道自己曾經破戒，應當依法懺悔，使戒律恢復如初。因為戒律不清凈，就會有業障，導致修習止觀不能成功，甚至會感召邪魔鬼怪等前來侵擾。『衣食等』指的是：一套衣服足夠，因為有三個根本原因。上等的人就像雪山大士一樣，隨便得到一件衣服遮蔽身體就可以了。中等的人就像迦葉尊者一樣，穿糞掃衣（用丟棄的布料縫製的衣服），不儲存多餘的。下等的人，比如寒冷地區的或者忍耐力不夠的人，允許穿三件衣服。此外，一百零一種資身之物（生活用品）。食物方面，足夠就好，有四種情況：上等的人隨便得到食物充飢就可以了。中等的人經常行頭陀行（苦行），接受乞食。下等的人在阿蘭若處接受檀越（施主）送來的食物。下下等的人吃僧眾的常食或者接受邀請。除此之外，如果另外尋求，積攢過多，增長貪慾，就會妨礙修行。現在需要衣食，是因為如果缺少一種，心裡就會有所顧慮，無法得到禪定。『善知識』有三種：一是提供資助，二是同行互相勸勉，三是教授佛法。就像鼎的三條腿，缺一條都不行。『停止各種事務』有四種：一是生活，二是人際交往，三是工巧技藝，四是學習閱讀。隨便有一件事就會有所妨礙，導致無法得到禪定。『端正坐姿』等
【English Translation】 English version: They always abandon and leave each other. 'Separation' has two aspects. These two are both based on the Ten Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā, Upāya, Praṇidhāna, Bala, Jñāna). It is like water that, when clear, can reflect images. Because the two doors (Śamatha and Vipaśyanā) open in one mind, how can one not possess both Samādhi and Prajñā? The above text clearly explains this. Among external conditions, 'distancing oneself and living in seclusion' means: not engaging in various affairs is called 'seclusion'. The absence of noise and disturbance is called 'quietude'. It means that to quiet the mind, one must stay away from the hustle and bustle. If one wants to stay away from the hustle and bustle, one should leave the village and live in an Āraṇya (quiet place). If one does not come into contact with the complex world, cessation is easily achieved. There are three places where one can practice meditation: first, a deep mountain where there are no people; second, an Āraṇya, which is very close to the village, about three miles away, where there is no sound of grazing and no noise; third, away from the homes of laypeople, in a pure Saṃghārāma (monastery). These are all called quiet places, so one should choose the first. 'Purity of precepts' refers to: if you want to prepare delicious food, you must have clean utensils. If the precepts are not pure, Samādhi will not arise. If you know that you have broken the precepts, you should repent according to the Dharma, so that the precepts are restored to their original state. Because if the precepts are not pure, there will be karmic obstacles, which will prevent the practice of Śamatha and Vipaśyanā from succeeding, and may even attract demons and ghosts to harass you. 'Clothing, food, etc.' refers to: one set of clothes is enough, because there are three fundamental reasons. The best people, like the great ascetics of the Himalayas, can just get a piece of clothing to cover their bodies. The middle people, like the Venerable Mahākāśyapa, wear patched-up robes (robes made of discarded cloth) and do not store extra. The lower people, such as those in cold regions or those who do not have enough endurance, are allowed to wear three sets of clothes. In addition, one hundred and one kinds of personal belongings (daily necessities). As for food, enough is enough, there are four situations: the best people can just get food to fill their stomachs. The middle people often practice Dhūta (ascetic practices) and accept alms. The lower people receive food sent by Dānas (patrons) in the Āraṇya. The lowest people eat the regular food of the Saṃgha or accept invitations. Apart from this, if you seek other things, accumulate too much, and increase greed, it will hinder practice. Now, clothing and food are needed because if one is missing, the mind will be worried and one will not be able to obtain Samādhi. 'Good spiritual friends' are of three kinds: first, those who provide financial assistance; second, those who encourage each other; and third, those who teach the Dharma. Like the three legs of a tripod, one is indispensable. 'Stopping various affairs' has four aspects: first, livelihood; second, interpersonal relationships; third, crafts and skills; and fourth, learning and reading. Any one of these will be an obstacle, preventing one from obtaining Samādhi. 'Correct posture', etc.
者。押一腳為半加。于中以右押左為降魔坐。以左押右為吉祥坐。若兩腳相押為全加。此坐能令儀相端好。廣如智論說。故偈云。見畫加趺坐。魔王尚驚怖。何況入道人。端身不傾動。緩衣帶者。恐坐久氣滿不安故。不令脫落者。儀相不妙。或恐風寒故。約上腭者。御風閉氣免神散心馳故。然欲閉口先且吐胸中穢氣。吐時開口放氣而出。想身百脈不通處。教悉開通。出氣令盡。然始閉口鼻中內清氣。然閉口時但得唇齒才相柱耳。眼不全合者。全開則掉全合則昏。故但令斷外光而已。二卷止觀者。即彼初學坐禪止觀。本只一卷應開成二也。彼有十門以修止觀。第一具緣略如疏明。第二呵欲。謂色聲香等五欲。所言呵者。了知此五惱惑眾生。因之受苦不得解脫。深生厭離不復追攀。乃名呵也。第三棄蓋。蓋謂貪慾睡眠恚掉悔疑也。所言棄者。覺知此五。蓋覆眾生心性不得解脫。如日月為煙雲等翳不得照明。今皆遠離即名棄也。第四調和者。謂調飲食不饑不飽。調睡眠不節不恣。調身不寬不急。調息不澀不滑。調心不浮不沈。令此五事和暢得所故也。第五方便行者。謂欲進念慧一心。以能志樂修諸禪定。出離世間。晝夜精勤進諸善法。念世無常可輕可賤。禪定智慧可貴可重。于漏無漏揀擇苦樂虛實之相。一心決定修行止觀。
【現代漢語翻譯】 現代漢語譯本： 『者。押一腳為半加。于中以右押左為降魔坐。以左押右為吉祥坐。若兩腳相押為全加。此坐能令儀相端好。廣如智論說。故偈云。見畫加趺坐。魔王尚驚怖。何況入道人。端身不傾動。緩衣帶者。恐坐久氣滿不安故。不令脫落者。儀相不妙。或恐風寒故。約上腭者。御風閉氣免神散心馳故。然欲閉口先且吐胸中穢氣。吐時開口放氣而出。想身百脈不通處。教悉開通。出氣令盡。然始閉口鼻中內清氣。然閉口時但得唇齒才相柱耳。眼不全合者。全開則掉全合則昏。故但令斷外光而已。二卷止觀者。即彼初學坐禪止觀。本只一卷應開成二也。彼有十門以修止觀。第一具緣略如疏明。第二呵欲。謂色聲香等五欲（指色、聲、香、味、觸五種慾望）。所言呵者。了知此五惱惑眾生。因之受苦不得解脫。深生厭離不復追攀。乃名呵也。第三棄蓋。蓋謂貪慾睡眠恚掉悔疑也（指貪慾、嗔恚、睡眠、掉舉、惡作、疑等五種煩惱）。所言棄者。覺知此五。蓋覆眾生心性不得解脫。如日月為煙雲等翳不得照明。今皆遠離即名棄也。第四調和者。謂調飲食不饑不飽。調睡眠不節不恣。調身不寬不急。調息不澀不滑。調心不浮不沈。令此五事和暢得所故也。第五方便行者。謂欲進念慧一心。以能志樂修諸禪定。出離世間。晝夜精勤進諸善法。念世無常可輕可賤。禪定智慧可貴可重。于漏無漏揀擇苦樂虛實之相。一心決定修行止觀。』 解釋： 『坐禪時，一隻腳壓在另一隻腳上稱為半跏趺坐。其中，以右腳壓在左腳上稱為降魔坐，以左腳壓在右腳上稱為吉祥坐。如果兩隻腳互相交疊，稱為全跏趺坐。這種坐姿能夠使儀容端正美好，詳細的說明在《智論》（《大智度論》）中有記載。所以偈語說：『見到圖畫上的跏趺坐，魔王都會感到驚恐，更何況是修道之人，端正身體，不傾斜動搖。』放鬆衣帶，是恐怕坐久了氣滿而感到不舒服。不讓衣帶脫落，是因為儀容不莊嚴，或者恐怕受風寒。用舌尖抵住上顎，是爲了控制氣息，防止精神渙散，心神馳騁。然而想要閉口，先要吐出胸中的濁氣。吐氣時張開嘴巴，放出氣體，想像身體中所有不通暢的地方，都教導它們全部開通。把氣全部吐盡。然後才閉上嘴巴，用鼻子吸入清氣。然而閉口的時候，只要嘴唇和牙齒稍微相接觸就可以了。眼睛不要完全閉合，完全睜開則容易掉舉，完全閉合則容易昏沉。所以只要遮斷外面的光線就可以了。《二卷止觀》（《童蒙止觀》）就是初學者坐禪修習止觀的書籍。原本只有一卷，應該可以分為兩卷。其中有十個方面來修習止觀。第一是具備修習的因緣，大致如疏文所說明。第二是呵斥慾望。指色、聲、香、味、觸這五種慾望。所謂呵斥，就是了解這五種慾望會惱亂迷惑眾生，使眾生因此受苦而無法解脫，從而深深地厭惡遠離，不再去追求攀緣，這才叫做呵斥。第三是捨棄五蓋（五種煩惱）。五蓋指的是貪慾、睡眠、嗔恚、掉舉、後悔和疑惑。所謂捨棄，就是覺知這五蓋會覆蓋眾生的心性，使眾生無法解脫，就像太陽和月亮被煙雲等遮蔽而無法照明一樣。現在全部遠離它們，就叫做捨棄。第四是調和。指的是調和飲食，不要過饑或過飽；調和睡眠，不要過度或放縱；調和身體，不要過於寬鬆或過於緊張；調和呼吸，不要過於澀滯或過於滑脫；調和心念，不要過於浮躁或過於沉沒。使這五件事和諧暢達，各得其所。第五是方便修行。指的是想要增進念、慧、一心，從而能夠立志喜樂地修習各種禪定，出離世間，日夜精勤地修習各種善法，想到世間無常，可以輕視和賤視；禪定和智慧可貴可重。對於有漏和無漏，辨別苦樂虛實的真相，一心決定地修行止觀。』
【English Translation】 English version: 'Regarding posture: pressing one foot upon the other is called the half-lotus position. Among these, placing the right foot on the left is the 'subduing demons' posture, while placing the left foot on the right is the 'auspicious' posture. If both feet are interlocked, it is called the full-lotus position. This posture can make one's appearance dignified and beautiful, as extensively explained in the Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom). Therefore, a verse says: 'Seeing a painting of someone in the lotus position, even the demon king is frightened, how much more so a person who enters the Path, with body upright and unmoving.' Loosening the clothing belt is done because one might feel uncomfortable after sitting for a long time due to fullness of breath. Not allowing it to fall off is because it would be unseemly, or for fear of wind and cold. Touching the upper palate with the tongue is to control the breath and prevent the mind from scattering and wandering. However, before closing the mouth, one should first exhale the foul air from the chest. When exhaling, open the mouth and release the air, imagining that all the blocked places in the body's hundreds of meridians are being opened up. Exhale all the air completely. Then, close the mouth and inhale pure air through the nose. When closing the mouth, the lips and teeth should only touch slightly. The eyes should not be fully closed, as being fully open leads to restlessness, and being fully closed leads to drowsiness. Therefore, one should only block out external light. The Two-Volume Zhi Guan (Two-Fold Practice of Cessation and Contemplation) refers to the Beginner's Guide to Meditation and Contemplation. Originally, it was only one volume, but it should be divided into two. There are ten aspects to cultivate cessation and contemplation. The first is having the necessary conditions, as briefly explained in the commentary. The second is rebuking desires, referring to the five desires of form, sound, smell, taste, and touch. To rebuke means to understand that these five afflict and delude sentient beings, causing them to suffer and be unable to attain liberation, thereby generating deep aversion and no longer pursuing or clinging to them. This is called rebuking. The third is abandoning the five coverings (five hindrances). The five coverings refer to greed, hatred, sleepiness, restlessness, remorse, and doubt. To abandon means to realize that these five cover sentient beings' minds, preventing them from attaining liberation, just as the sun and moon are obscured by smoke and clouds, preventing them from shining. Now, completely distancing oneself from them is called abandoning. The fourth is harmonizing. This refers to harmonizing diet, neither being too hungry nor too full; harmonizing sleep, neither being too restrictive nor too indulgent; harmonizing the body, neither being too loose nor too tense; harmonizing the breath, neither being too rough nor too smooth; harmonizing the mind, neither being too agitated nor too dull. This is to ensure that these five things are harmonious and appropriate. The fifth is skillful practice. This refers to wanting to advance in mindfulness, wisdom, and single-mindedness, thereby being able to aspire to and delight in cultivating various samadhis, transcending the world, diligently cultivating various good dharmas day and night, contemplating that the world is impermanent and can be regarded as insignificant and worthless; samadhi and wisdom are precious and important. Regarding the defiled and undefiled, discerning the true nature of suffering and happiness, emptiness and reality, and resolutely cultivating cessation and contemplation with a single mind.'
以此名為方便行也。第六正修止觀。于中有坐時修歷緣對境修。並如彼文。第七善根發即同下文現報十益等。第八覺知魔事如下文說。第九治病者。先須知病所起。起有四種。一從四大起。二從五藏起。三鬼神所作。四業因所感。既知病已。即以止觀治前二。以咒力治第三。修福懺悔治于第四。第十證果即入住不退。並如彼說。略知大況。若要備見可尋本文。調心者。心即是意。調伏心意令趣向真正故。末世下出不正相。然戒定慧學及諸雜行多有是患。菩薩戒疏云。佛法內人多約四位起行。謂三學及雜行。初約戒學者。有二類。一矯異者。謂雖不破戒性非質直。依邪思計現異威儀。炫耀世間以求名利。本無片心以求出離。然普抑餘人無異威儀者。悉為無德。此是沙門賊亦是威儀賊也。如迦葉寶積等經說。二淺識者。謂性非深智。恃己戒行將為出離。陵他乘急戒緩之眾。聞諸法空便生恐怖。此是佛法怨賊也。出佛藏經。二約定學。亦二類。一約貪狂者。謂性樂名利。久在山中心少澄靖。現得定相炫耀世人。招大名聞。普抑餘人無此相者。悉以為非。此是阿蘭若賊也。出華手經。二約邪慢者。謂性非多聞。依山習定。鬼神加力心定有見。既不善覺知。即恃此起慢。當大名聞陵滅餘人。悉以為非毀傷佛法。此是魔黨大賊也。
【現代漢語翻譯】 以此名為方便行。第六是正修止觀，其中包括坐禪時修習，經歷各種境緣對治修習，具體方法參照原文。第七是善根生髮，與下文的現報十益等同。第八是覺察魔事，如下文所述。第九是治療疾病，首先要知道疾病的起因，有四種：一是四大不調引起，二是五臟失調引起，三是鬼神作祟，四是業力感召。瞭解病因后，用止觀治療前兩種，用咒力治療第三種，修福懺悔治療第四種。第十是證果，即進入不退轉的境界，具體參照原文。以上是大概情況，詳細內容請查閱原文。調心，心即是意念，調伏心意使其趨向正道。末世會出現不正之相，戒定慧三學以及各種雜行中多有這種弊病。《菩薩戒疏》中說，佛法修行者多從四方面入手：戒學、定學、慧學和雜行。首先是戒學，有兩類人：一是矯揉造作之人，雖然沒有破根本戒，但心不正直，依邪思邪見，做出奇異的威儀，迷惑世人以求名利，本無真心求出離，還貶低沒有同樣威儀的人，認為他們沒有德行。這是沙門中的賊，也是威儀上的賊，如《迦葉經》、《寶積經》等所說。二是淺薄無知之人，沒有深刻的智慧，仗著自己的戒行，認為這樣就能出離，輕視修習其他法門，特別是輕視那些持戒不嚴的人，聽到諸法皆空的道理就感到恐懼。這是佛法的怨賊，出自《佛藏經》。其次是定學，也有兩類人：一是貪求名利之人，雖然長期在山中修行，但內心很少清凈，稍微得到一點定相就炫耀世人，以求得大的名聲，貶低沒有這種定相的人，認為他們都不對。這是阿蘭若（Aranya，寂靜處）中的賊，出自《華手經》。二是邪慢之人，沒有廣博的聞思，在山中習定，鬼神加持，心中出現一些景象，既不善於覺察，就以此為傲慢的資本，追求大的名聲，貶低其他人，詆譭佛法。這是魔的黨羽，是大賊。 This is called the expedient practice. Sixth is the proper cultivation of 'Śamatha-Vipassanā' (止觀, calming and insight meditation), which includes practicing during seated meditation and cultivating through encountering various circumstances and objects, with specific methods as described in the original text. Seventh is the arising of good roots, which is the same as the ten benefits of present retribution mentioned below. Eighth is the awareness of demonic events, as described below. Ninth is the treatment of diseases, first knowing the cause of the disease, which are of four kinds: first, arising from the imbalance of the 'Four Great Elements' (四大, earth, water, fire, and wind); second, arising from the imbalance of the 'Five Internal Organs' (五藏, heart, liver, spleen, lungs, and kidneys); third, caused by ghosts and spirits; fourth, induced by karmic forces. After understanding the cause of the disease, use 'Śamatha-Vipassanā' to treat the first two, use mantra power to treat the third, and cultivate blessings and repentance to treat the fourth. Tenth is the attainment of fruition, that is, entering the state of non-retrogression, specifically referring to the original text. The above is a general overview; for detailed content, please refer to the original text. Taming the mind, the mind is the intention, taming the mind and intention to make it tend towards the right path. In the degenerate age, improper appearances will appear, and there are many such drawbacks in the three studies of 'Śīla' (戒, morality), 'Samādhi' (定, concentration), and 'Prajñā' (慧, wisdom), as well as various miscellaneous practices. The 'Bodhisattva Precepts Commentary' says that Buddhist practitioners mostly start from four aspects: the study of precepts, the study of concentration, the study of wisdom, and miscellaneous practices. First, regarding the study of precepts, there are two types of people: one is the pretentious, although they have not broken the fundamental precepts, their hearts are not upright, relying on evil thoughts and views, making strange behaviors to confuse the world in order to seek fame and profit, without the true intention to seek liberation, and also belittling those who do not have the same behavior, thinking that they have no virtue. This is a thief among 'Śrāmaṇas' (沙門, monks), and also a thief in behavior, as mentioned in the 'Kāśyapa Sūtra' (迦葉經), 'Ratnakūṭa Sūtra' (寶積經), etc. The second is the shallow and ignorant, without profound wisdom, relying on their own precepts and thinking that they can be liberated in this way, despising the practice of other methods, especially despising those who are not strict in keeping the precepts, and feeling fear when they hear the principle that all dharmas are empty. This is the enemy of the Buddha-dharma, from the 'Buddha-pitaka Sūtra' (佛藏經). Secondly, regarding the study of concentration, there are also two types of people: one is those who are greedy for fame and profit, although they have been practicing in the mountains for a long time, their hearts are rarely pure, and they show off to the world as soon as they get a little concentration, in order to seek great fame, and belittle those who do not have this concentration, thinking that they are all wrong. This is a thief in 'Aranya' (阿蘭若, quiet place), from the 'Hua-shou Sutra' (華手經). The second is the arrogant, without extensive learning and thinking, practicing 'Samādhi' in the mountains, blessed by ghosts and spirits, some scenes appear in their hearts, and since they are not good at being aware, they use this as capital for arrogance, pursue great fame, belittle others, and slander the Buddha-dharma. This is the party of demons, a great thief.
【English Translation】 Modern Chinese translation: This is called the expedient practice. Sixth is the proper cultivation of 'Śamatha-Vipassanā' (止觀, calming and insight meditation), which includes practicing during seated meditation and cultivating through encountering various circumstances and objects, with specific methods as described in the original text. Seventh is the arising of good roots, which is the same as the ten benefits of present retribution mentioned below. Eighth is the awareness of demonic events, as described below. Ninth is the treatment of diseases, first knowing the cause of the disease, which are of four kinds: first, arising from the imbalance of the 'Four Great Elements' (四大, earth, water, fire, and wind); second, arising from the imbalance of the 'Five Internal Organs' (五藏, heart, liver, spleen, lungs, and kidneys); third, caused by ghosts and spirits; fourth, induced by karmic forces. After understanding the cause of the disease, use 'Śamatha-Vipassanā' to treat the first two, use mantra power to treat the third, and cultivate blessings and repentance to treat the fourth. Tenth is the attainment of fruition, that is, entering the state of non-retrogression, specifically referring to the original text. The above is a general overview; for detailed content, please refer to the original text. Taming the mind, the mind is the intention, taming the mind and intention to make it tend towards the right path. In the degenerate age, improper appearances will appear, and there are many such drawbacks in the three studies of 'Śīla' (戒, morality), 'Samādhi' (定, concentration), and 'Prajñā' (慧, wisdom), as well as various miscellaneous practices. The 'Bodhisattva Precepts Commentary' says that Buddhist practitioners mostly start from four aspects: the study of precepts, the study of concentration, the study of wisdom, and miscellaneous practices. First, regarding the study of precepts, there are two types of people: one is the pretentious, although they have not broken the fundamental precepts, their hearts are not upright, relying on evil thoughts and views, making strange behaviors to confuse the world in order to seek fame and profit, without the true intention to seek liberation, and also belittling those who do not have the same behavior, thinking that they have no virtue. This is a thief among 'Śrāmaṇas' (沙門, monks), and also a thief in behavior, as mentioned in the 'Kāśyapa Sūtra' (迦葉經), 'Ratnakūṭa Sūtra' (寶積經), etc. The second is the shallow and ignorant, without profound wisdom, relying on their own precepts and thinking that they can be liberated in this way, despising the practice of other methods, especially despising those who are not strict in keeping the precepts, and feeling fear when they hear the principle that all dharmas are empty. This is the enemy of the Buddha-dharma, from the 'Buddha-pitaka Sūtra' (佛藏經). Secondly, regarding the study of concentration, there are also two types of people: one is those who are greedy for fame and profit, although they have been practicing in the mountains for a long time, their hearts are rarely pure, and they show off to the world as soon as they get a little concentration, in order to seek great fame, and belittle those who do not have this concentration, thinking that they are all wrong. This is a thief in 'Aranya' (阿蘭若, quiet place), from the 'Hua-shou Sutra' (華手經). The second is the arrogant, without extensive learning and thinking, practicing 'Samādhi' in the mountains, blessed by ghosts and spirits, some scenes appear in their hearts, and since they are not good at being aware, they use this as capital for arrogance, pursue great fame, belittle others, and slander the Buddha-dharma. This is the party of demons, a great thief.
出起信論及華手經。三約慧學者。亦有二類。一約淺者。謂性少聽誦學無次第。為名利衝心。急預講說。己見臆斷非毀古今。唯求利名元無出意。恃自無行亦輕侮戒定。此是賣佛法賊。當招大苦。出華嚴經魔業中。二約深者。謂性明辯雖於二乘三藏文義少通。然猶未得佛意。既當傳法。唯贊名利以勸後學。非毀古今顯自獨絕。恃此為德起慢陵人。但誦持法藥而不自滅病。己負深愆。況更法中起病。甚不可救。奇哉。水中出火以何滅之。此是害佛法之賊。出佛藏十輪等經。四約雜行者。亦二類。一約福行者。謂性非質直茍為奸計。共崇奇福。炫耀世人招引重䞋。意在以少呼多。用此活命。既遂其所求。即恃此起慢。陵蔑餘人無利養者。悉以為非。利養既爾名聞亦然。此是賣佛法賊。出迦葉經。二約余行者。謂性非慧悟。隨學一法即便封著。眩此所學以招名利。撥余修者皆非究竟。此亦愚人蠹害佛法賊也。行人茍沾一患。宜深戒之。離此下明今意。皆可解。
離境中疏皆是事定者。兼前數息等。不唯此五。十一切處。即青等四空等五及識為十。言一切處者。觀一一法皆遍一切處故。由此亦名十遍處觀。亦可等者。謂不依心散亂時眼所見色。乃至意所知法等。六塵聞謂耳鼻覺謂舌身知即是意。攝六略盡。今舉能取所也
【現代漢語翻譯】 現代漢語譯本 出自《起信論》和《華手經》。 三、關於慧學者的過失，也有兩類： 一類是淺薄的。這些人天性不喜聽聞誦讀，學習沒有次第，被名利衝昏頭腦，急於講說，用自己的見解臆斷，詆譭古今，只求名利，根本沒有出離之心。仗著自己沒有修行，也輕視戒律和禪定。這是出賣佛法的賊，當招致巨大的痛苦。出自《華嚴經》的魔業中。 另一類是深刻的。這些人天性聰明善辯，雖然對二乘（聲聞乘和緣覺乘）和三藏（經藏、律藏、論藏）的文義略有通達，然而還沒有領悟佛的真意。既然要傳法，就只讚揚名利來勸誘後來的學習者，詆譭古今，顯示自己獨一無二。仗著這個自以為有德，生起傲慢之心，輕視他人。只是誦持法藥而不自己消除疾病，自己已經犯下深重的罪過，更何況在佛法中製造疾病，那就更加不可救藥了。奇怪啊！水中生出火，用什麼來熄滅它呢？這是危害佛法的賊，出自《佛藏經》、《十輪經》等。 四、關於雜行者的過失，也有兩類： 一類是關於修福的。這些人天性不正直，只知道用奸詐的計謀，共同推崇奇異的福報，用以迷惑世人，招引大量的供養。心裡想著用小的付出換取大的回報，用這個來維持生活。一旦滿足了自己的慾望，就仗著這個生起傲慢之心，輕視其他沒有利益供養的人，認為他們都是錯誤的。對於名聲也是這樣。這是出賣佛法的賊，出自《迦葉經》。 另一類是關於其他修行的。這些人天性沒有智慧和領悟力，隨便學習一種法門就固執地執著於它，用自己所學的來炫耀，以此來招攬名利，否定其他修行者，認為他們都不是究竟的。這也是愚蠢的人，是蠹魚，是危害佛法的賊。修行人如果沾染上任何一種毛病，都應該深深地戒惕。離開這些，下面說明的今意，都可以理解。 離開境界中的疏解，都是事情已經確定的。兼顧前面的數息等，不只是這五種。十一切處（kasina），即青等四種，空等四種，以及識為第十。說『一切處』，是因為觀想每一種法都遍及一切處。因此也叫做十遍處觀。『亦可等』，是指不依靠內心，散亂時眼睛所見的顏色，乃至意識所知的法等。六塵（色、聲、香、味、觸、法）聞是指耳鼻，覺是指舌身，知就是意。概括六種就簡略地窮盡了。現在舉出能取和所取。
【English Translation】 English version From the Treatise on Awakening of Faith and the Hatha Sutra. Third, regarding the faults of those who study wisdom, there are also two categories: One category is the shallow ones. These people are naturally disinclined to listen to, recite, and study; their learning lacks order; they are overwhelmed by fame and profit; they are eager to lecture, using their own views to make arbitrary judgments, criticizing the past and present; they only seek fame and profit and have no intention of liberation. Relying on their lack of practice, they also despise precepts and meditation. These are thieves who sell the Buddha's Dharma and will incur great suffering. This is from the demonic deeds in the Avatamsaka Sutra (Flower Garland Sutra). The other category is the profound ones. These people are naturally intelligent and eloquent, and although they have a slight understanding of the meaning of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the Three Pitakas (Sūtra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka), they have not yet grasped the Buddha's true intention. Since they are to transmit the Dharma, they only praise fame and profit to encourage later learners, criticizing the past and present to show that they are unique. Relying on this, they think they are virtuous, and they become arrogant and despise others. They only recite and hold the Dharma medicine but do not cure their own illnesses. They have already committed deep sins, let alone creating illnesses within the Dharma, which is even more incurable. Strange! If fire comes out of water, what can be used to extinguish it? These are thieves who harm the Buddha's Dharma, from the Buddha-pitaka Sutra, the Ten Wheel Sutra, etc. Fourth, regarding the faults of those who practice miscellaneous practices, there are also two categories: One category is about cultivating blessings. These people are naturally dishonest and only know how to use cunning schemes, jointly promoting strange blessings to deceive the world and attract large offerings. They think of using small investments to get big returns and use this to make a living. Once their desires are satisfied, they rely on this to become arrogant and despise others who have no profitable offerings, thinking that they are all wrong. It is the same with fame. These are thieves who sell the Buddha's Dharma, from the Kasyapa Sutra. The other category is about other practices. These people are naturally lacking in wisdom and understanding, and as soon as they learn one Dharma, they stubbornly cling to it, using what they have learned to flaunt themselves in order to attract fame and profit, denying other practitioners, thinking that they are not ultimate. These are also foolish people, termites, thieves who harm the Buddha's Dharma. If a practitioner is infected with any of these faults, they should be deeply vigilant. Apart from these, the meaning of what is explained below can be understood. The commentaries that depart from the realm are all things that have been determined. Taking into account the previous counting breaths, etc., it is not just these five. The ten kasinas (十一切處), namely the four colors such as blue, the four formless realms such as emptiness, and consciousness as the tenth. 'All places' are mentioned because the contemplation of each Dharma pervades all places. Therefore, it is also called the ten kasina contemplations. 'Also equal' refers to the colors seen by the eyes when the mind is not relying on the inner self and is scattered, and even the Dharmas known by consciousness, etc. The six sense objects (色, 聲, 香, 味, 觸, 法) hearing refers to the ears and nose, feeling refers to the tongue and body, and knowing is the mind. Summarizing the six briefly exhausts them. Now, the taker and the taken are mentioned.
。於此下釋意。以推此等唯識所現無別有體。既知心外無塵。豈合將心外托。若不然者豈名修止耶。已上諸定所緣。皆是權小教中之所施設。暫令制心漸發無漏。今此實教。故並不依。即直賜寶乘不與羊鹿也。
論一切下二。初遣妄想中。一正遣。疏余心皆遣者。此有二義。一除見聞覺知外。更有心想。隨何等念悉皆除遣。二除前數息骨鎖十遍處境觀想之外。更有九想八背等一切事定觀想。悉皆不依。以今心心向理。故揀去事想。故云皆除。所遣等者。依幻說覺亦名為幻。若說有覺猶未離幻。說無覺者亦復如是。故亦須除。是則幻心滅故。幻滅亦滅也。余文易解。
論以一切下。二釋成。疏順法性者。雖言一切法。意在真性。以一切法悉皆真故。皆同如故。廣如真如門說。斯則離心緣相也。轉釋等者。科指此文。良以下釋此文意。前言法性本無想者。實由想體自空本自不生。今則無滅。此蓋本空。非推之使空也。此乃下會釋文旨。非謂待無念時。方始不生不滅。以唸唸生處即是無生。唸唸滅時即是不滅。如經云。初生即有滅不。為愚者說。又經云。當處出生隨處滅盡。喻明可見。
論亦不下。三重揀。疏若心等者。先反縱。意云。外境若實有體抑心不緣。終不可得。以不可不緣之故。后得以心除心
【現代漢語翻譯】 現代漢語譯本：在此以下解釋它的含義，用以推論這些唯識所現的境界，沒有獨立於心識之外的實體。既然知道心外沒有塵境，怎麼能將心向外攀緣呢？如果不是這樣，怎麼能稱為修止呢？以上所說的各種禪定所緣，都是權巧方便的小乘教法中所設立的，暫時用來控制心念，逐漸生髮無漏智慧。現在這是真實的教法（實教），所以完全不依從那些方法，直接賜予寶乘（大乘），而不給予羊車、鹿車（小乘）。
論述『一切』以下分為兩部分。首先是遣除妄想，其中第一點是正式遣除。疏文中說『其餘的心都遣除』，這裡有兩種含義：一是除了見、聞、覺、知之外，如果還有其他心念想法，無論是什麼念頭都要全部遣除；二是除了前面所說的數息、骨鎖、十遍處等觀想之外，如果還有九想、八背舍等一切事相的禪定觀想，都完全不依從。因為現在的心是向著真理的，所以要揀擇去除事相上的想法，因此說『都遣除』。『所遣』等，是說依幻而說的覺悟也稱為幻，如果說有覺悟，仍然沒有離開幻，如果說沒有覺悟，也是一樣，所以也需要去除。這樣，幻心滅了，幻滅的現象也就滅了。其餘的文字容易理解。
論述『以一切』以下，第二點是解釋成就。疏文中說『順應法性』，雖然說一切法，意在真性，因為一切法都是真實的，都相同如一，詳細內容如真如門所說。這就是離開心緣相。『轉釋』等，科文指明這段文字。『良以下釋此文意』，是爲了解釋這段文字的含義。前面說『法性本無想』，實際上是因為想的本體本來就是空，本來就不生，現在也就沒有滅。這大概是本來就空，而不是通過推論使它空。『此乃下會釋文旨』，這是會合解釋文字的宗旨，不是說要等到沒有念頭的時候，才開始不生不滅，因爲念念生起之處就是無生，唸唸滅去之時就是不滅。如經中所說：『初生即有滅不，為愚者說。』又經中說：『當處出生，隨處滅盡。』用比喻來說明，非常明顯。
論述『亦不下』，第三點是重新揀擇。疏文中說『若心等者』，先反過來縱容，意思是說，外境如果確實有實體，即使心不攀緣，最終也是不可能的。因為不可能不攀緣的緣故，所以最終要用以心除心。
【English Translation】 English version: Here below, the meaning is explained to infer that these manifestations of consciousness-only (唯識所現, weishi suoxian) have no separate entity outside of consciousness. Since it is known that there is no dust (塵, chen) outside the mind, how can one cling to external objects? If it is not so, how can it be called cultivating cessation (修止, xiu zhi)? The objects of focus in the above-mentioned samadhis are all provisional establishments within the teachings of the Lesser Vehicle (權小教, quan xiao jiao), temporarily used to control the mind and gradually develop non-outflow wisdom (無漏, wu lou). Now, this is the true teaching (實教, shi jiao), so it does not rely on those methods at all, directly bestowing the treasure vehicle (寶乘, bao cheng) (Mahayana) without giving the sheep cart or deer cart (小乘, xiao cheng) (Hinayana).
The discussion 'all' below is divided into two parts. First, dispelling delusions, the first point is the formal dispelling. The commentary says 'all other minds are dispelled,' which has two meanings: first, besides seeing, hearing, feeling, and knowing, if there are other thoughts, whatever thoughts they may be, they must all be dispelled; second, besides the previously mentioned contemplation of counting breaths, bone contemplation, ten all-pervading spheres, etc., if there are other contemplations of phenomena such as the nine aspects of death, eight liberations, etc., they are not relied upon at all. Because the mind is now directed towards truth, phenomenal thoughts are selected and removed, hence it is said 'all are dispelled.' 'What is dispelled' etc., means that the awakening spoken of based on illusion is also called illusion. If it is said that there is awakening, one has still not left illusion; if it is said that there is no awakening, it is the same, so it also needs to be removed. Thus, when the illusory mind is extinguished, the phenomenon of illusion is also extinguished. The remaining text is easy to understand.
The discussion 'with all' below, the second point is to explain accomplishment. The commentary says 'in accordance with the nature of reality (法性, faxing)', although it speaks of all dharmas, the intention is in true nature, because all dharmas are all true, all the same, as explained in the chapter on Suchness (真如, zhenru). This is to leave the mind's clinging to characteristics. 'Further explanation' etc., the section points out this text. 'Good below to explain the meaning of this text', is to explain the meaning of this text. The previous statement 'the nature of reality originally has no thought' is actually because the substance of thought is originally empty, originally unborn, and now there is no extinction. This is probably originally empty, not made empty by inference. 'This is below to combine and explain the meaning of the text', this is to combine and explain the purpose of the text, not to say that it is only when there is no thought that there is no birth and no death, because the place where every thought arises is no birth, and the time when every thought ceases is no death. As the sutra says: 'Is there extinction immediately after the first birth? This is said for the foolish.' Also, the sutra says: 'Where it is born, it ceases wherever it is.' The analogy is clear.
The discussion 'also not below', the third point is to re-select. The commentary says 'if the mind etc.', first indulge in reverse, meaning that if the external environment really has a substance, even if the mind does not cling to it, it is ultimately impossible. Because it is impossible not to cling, in the end, one must use mind to eliminate mind.
此即縱其可除也。然剩者之一字。復詳此文。似剩不故者之三字。但只可言抑令不緣。可得后以心除心也。義方彰顯。請更詳之。今既下正明既知無境。心自不生。豈得放心外緣后更除遣。豈非自徒勞耶。如人令子為非。又復譴責斯何理耶。
論心若下住正念二。初正顯也。疏初習等者此與前為異。前則不放心外緣。此乃任運馳散。外境唯心等者。本無境界妄起攀緣。是名不正。今則觀境無境。知心無心唯一實相。實相外更無別法。當爾之時分別不生。故名正念。
論即復下。二離相。疏唯心寂者。此唯心之相亦不可得。前則離能所分別。唯一實相名為正念。今則正念亦無自相以凡所有相皆虛妄故。斯則亦不知知寂。亦不自知知自性瞭然。故不同於木石也。
餘威儀中者。即同天檯曆緣對境修也。謂歷行住坐臥作語等六緣。對色聲香味觸法等六境。且如欲行便自思惟我今何故行。有利則行無利則不行。然於行時。了知行心及行中一切事皆不可得。不可得故。妄念自息名為修止。即觀上不可得法。一一空寂因緣故有。名為修觀。住等例此。又于見色時修止觀者。見一切色如映象水月。悉不可得。不生分別想念。名為修止。色等因緣故有畢竟空寂。名為修觀。聲等例此。若止若觀俱順法性。以法性常寂
【現代漢語翻譯】 現代漢語譯本：即使這樣可以去除（煩惱），但剩下的一個『字』，再詳細分析這段文字，似乎還剩下『不故』這兩個字。但只能說抑制使之不攀緣，才能用後來的心去除（先前的心）。意義才得以彰顯。請更詳細地解釋。現在已經明確知道沒有外境，心自然不會產生。怎麼能放任心向外攀緣之後再去去除它呢？這豈不是白費力氣嗎？就像有人讓兒子做壞事，又反過來責備他，這是什麼道理呢？
論述『心』如果安住于正念二事。首先是正面闡明。疏文『初習等者』，這與前面不同。前面是不放任心向外攀緣，這裡是任由它奔馳散亂。『外境唯心等者』，本來就沒有外境，只是虛妄地生起攀緣，這叫做不正。現在觀察外境實無外境，知道心也無自性，唯一真實之相。真實之相外再沒有其他法。當那個時候，分別心就不會產生，所以叫做正念。
論述『即復下』。二是遠離相。疏文『唯心寂者』，這個唯心之相也是不可得的。前面是遠離能取和所取的分別，唯一真實之相叫做正念。現在是正念也沒有自相，因為凡所有相皆是虛妄的。這樣，也就不知道知寂，也不知道知自性瞭然。所以不同於木頭和石頭。
『餘威儀中者』，就如同天臺宗在經歷各種因緣、面對各種境界時所修的止觀。就是經歷行、住、坐、臥、作、語等六種因緣，面對色、聲、香、味、觸、法等六種境界。比如想要行走時，就自己思考我為什麼要行走？如果有利就走，沒有利就不走。然而在行走時，了知行走的心以及行走中的一切事都是不可得的。因為不可得，妄念自然止息，叫做修止。就是觀察上面所說的不可得之法，一一都是空寂的，因緣和合而有，叫做修觀。住等其他情況依此類推。又在見到色時修止觀，見到一切色如同映象水月，完全不可得，不生起分別想念，叫做修止。色等因緣和合而有，畢竟空寂，叫做修觀。聲等其他情況依此類推。無論是修止還是修觀，都順應法性。因為法性常寂。
【English Translation】 English version: Even if this can be removed (afflictions), the remaining single 'word', upon further detailed analysis of this text, seems to still have the two words 'bu gu' (不故, not intentionally/deliberately) remaining. But one can only say that suppressing and preventing clinging is the way to use a later mind to remove (the previous mind). Only then will the meaning be clearly revealed. Please explain it in more detail. Now that it is clearly known that there are no external realms, the mind will naturally not arise. How can one allow the mind to cling to external conditions and then try to remove it? Wouldn't that be a waste of effort? It's like someone letting their son do bad things and then blaming him for it. What kind of logic is that?
Discussing 'mind' if it dwells in two aspects of right mindfulness. First, it is a positive exposition. The commentary 'chu xi deng zhe' (初習等者, those who are beginners, etc.) is different from the previous one. The previous one is not letting the mind cling to external conditions, this one is letting it run wild and scatter. 'wai jing wei xin deng zhe' (外境唯心等者, external realms are only mind, etc.), originally there are no external realms, only falsely arising clinging, this is called incorrect. Now observing external realms as no external realms, knowing that the mind also has no self-nature, only the one true aspect. Outside of the true aspect there are no other dharmas. At that time, discriminating thoughts will not arise, so it is called right mindfulness.
Discussing 'ji fu xia' (即復下, then again below). Second, it is to be apart from characteristics. The commentary 'wei xin ji zhe' (唯心寂者, only mind is quiescent), this characteristic of only mind is also unattainable. The previous one is to be apart from the discrimination of the able and the object, the one true aspect is called right mindfulness. Now right mindfulness also has no self-characteristic, because all characteristics are false and illusory. In this way, one does not know knowing quiescence, nor does one know knowing self-nature clearly. Therefore, it is different from wood and stone.
'yu wei yi zhong zhe' (餘威儀中者, in other deportments), is like the Tiantai school's practice of cessation and contemplation when experiencing various conditions and facing various realms. It is experiencing the six conditions of walking, standing, sitting, lying, acting, and speaking, and facing the six realms of form (se, 色), sound (sheng, 聲), smell (xiang, 香), taste (wei, 味), touch (chu, 觸), and dharma (fa, 法). For example, when wanting to walk, one should think to oneself, why am I walking? If it is beneficial, then walk; if it is not beneficial, then do not walk. However, when walking, one should know that the mind of walking and all things in walking are unattainable. Because they are unattainable, deluded thoughts naturally cease, which is called cultivating cessation (zhi, 止). It is observing the unattainable dharmas mentioned above, each one is empty and quiescent, arising from conditions, which is called cultivating contemplation (guan, 觀). Standing and other situations are analogous to this. Also, when seeing form, one cultivates cessation and contemplation, seeing all forms as like reflections in a mirror or the moon in water, completely unattainable, not generating discriminating thoughts, which is called cultivating cessation. Form and other conditions arise together, ultimately empty and quiescent, which is called cultivating contemplation. Sound and other situations are analogous to this. Whether cultivating cessation or contemplation, both accord with the dharma-nature. Because the dharma-nature is always quiescent.
常照故。然天臺修止自分三止。觀亦復然。以約三諦三境修故也。今此文中約真如生滅二門。而修止觀。皆順一心即是雙運。雙運即是息二邊分別。中道第一義諦止觀也。余文可知。
止成中疏止成者。止前方便成也。未是即觀之止。附心者。以久習故隨心成止。以隨心故即成三昧。即真如三昧也。真如三昧方是即觀之止。為奢摩他。梵語三昧此云正定。故伏惑等者。伏四住見修煩惱。未能斷故。故云伏惑。然此亦有伏無明義。論言深伏。意含此也。此當信位。若更增進速入初住。故云信滿入住。入住即不退。
顯障中疏於理猶豫者。于上甚深義理是非不定。故不能入。如圓覺經修二十五輪云。一念疑悔則不能入。闡提者。阿闡提此云無信。此則一向以為不是。故不同疑惑。外道者。為宗習邪法故。誹謗正道。此乃非唯不信。更加此過故異前也。五逆者。弒父母阿羅漢破和合僧出佛身血。四重者。殺盜淫妄。問前疏文云。有業障者但令懺悔。今何除之。答此中所除。約不懺者。懺則能入。不同小乘有定業。故涅槃經云。未入我法業則決定。若入我法則不決定。恃我者。此或恃我故不修。或修之存我。亦不能入。故圓覺云。彼修道者不除我相。是故不能入清凈覺。放逸者。或貪放逸故不修。或修之不勤。亦
【現代漢語翻譯】 現代漢語譯本： 常照的緣故。然而天臺宗修習止觀，將止分為三種。觀也是如此。因為是依據三諦（空、假、中）三境（一切法即空、一切法即假、一切法即中）來修習的緣故。現在這段文字中，是依據真如（事物本來的樣子）生滅二門來修習止觀。都順應一心，就是雙運（止觀雙修）。雙運就是止息二邊的分別，是中道第一義諦的止觀。其餘的文字可以類推得知。
止成中疏中的『止成』，指的是止的前方便成就。還不是即觀之止。『附心者』，因為長久練習的緣故，隨順心意就能成就止。因為隨順心意的緣故，就能成就三昧（音譯，意為正定），就是真如三昧。真如三昧才是即觀之止，也就是奢摩他（梵文音譯，意為止）。梵語『三昧』，這裡翻譯為『正定』。所以『伏惑等者』，是降伏四住煩惱（見惑、修惑、無明惑、習氣惑）。因為未能斷除的緣故，所以說是『伏惑』。然而這裡也有降伏無明的含義。論中說『深伏』，意思包含這個。這相當於信位。如果更加精進，就能快速進入初住（十住位的第一個位次）。所以說『信滿入住』。『入住』就是不退轉。
顯障中疏中的『于理猶豫者』，指的是對於上面甚深的義理，是非不定，所以不能進入。如同《圓覺經》中修習二十五輪時說，『一念疑悔則不能入』。『闡提（icchantika）者』，阿闡提，這裡翻譯為『無信』。這些人則是一向認為不是，所以不同於疑惑。『外道者』，因為宗派習慣邪法的緣故，誹謗正道。這不僅僅是不信，還加上了這種過失，所以和前面不同。『五逆者』，弒父、弒母、殺阿羅漢（arhat，斷盡煩惱，證得解脫的聖者）、破壞僧團的和合、使佛陀（Buddha）身體出血。『四重者』，殺、盜、淫、妄。問：前面疏文中說，『有業障的人只要懺悔』，現在為什麼又排除了呢？答：這裡所排除的，指的是不懺悔的人。懺悔就能進入。不同於小乘有定業的說法。所以《涅槃經》說，『未入我法，業則決定；若入我法，業則不決定』。『恃我者』，這些人或者是因為自恃我見而不修習，或者修習時存有我見，也不能進入。所以《圓覺經》說，『彼修道者不除我相，是故不能入清凈覺』。『放逸者』，或者貪圖放逸而不修習，或者修習時不勤奮，也 English version: The reason is constant illumination. However, the Tiantai school divides cessation (止, zhǐ) into three types in the practice of 'cessation and contemplation' (止觀, zhǐ guān). Contemplation (觀, guān) is also similar, because it is practiced based on the three truths (emptiness, provisional existence, and the mean) and the three realms (all dharmas are empty, all dharmas are provisionally existent, and all dharmas are the mean). In this passage, 'cessation and contemplation' are practiced based on the two aspects of 'suchness' (真如, zhēnrú, the true nature of things) – arising and ceasing. Both accord with the 'one mind' (一心, yīxīn), which is 'dual cultivation' (雙運, shuāng yùn). 'Dual cultivation' means ceasing the discrimination of the two extremes, which is the 'cessation and contemplation' of the 'Middle Way' (中道, zhōngdào) and the 'first principle truth' (第一義諦, dì yī yì dì). The rest of the text can be understood by analogy.
In the commentary on 'cessation accomplished' (止成, zhǐ chéng), 'cessation accomplished' refers to the accomplishment of the preliminary practices of cessation. It is not yet the cessation that is 'immediately contemplation'. 'Attached to the mind' (附心, fù xīn) means that because of long practice, cessation is accomplished following the mind. Because it follows the mind, it immediately becomes 'samadhi' (三昧, sānmèi, a state of meditative consciousness), which is 'suchness samadhi'. 'Suchness samadhi' is the cessation that is 'immediately contemplation', which is 'śamatha' (奢摩他, shāmótuō, calming the mind). The Sanskrit word 'samadhi' is translated here as 'right concentration' (正定, zhèngdìng). Therefore, 'subduing delusions, etc.' (伏惑等, fú huò děng) means subduing the 'four abodes of affliction' (四住煩惱, sì zhù fánnǎo, afflictions arising from views, practice, ignorance, and habitual tendencies). Because they have not been eradicated, it is said to be 'subduing delusions'. However, this also contains the meaning of subduing ignorance. The commentary says 'deeply subduing', implying this. This corresponds to the stage of faith. If one progresses further, one can quickly enter the 'initial dwelling' (初住, chū zhù, the first stage of the ten dwellings). Therefore, it is said 'faith is fulfilled and one enters the dwelling' (信滿入住, xìn mǎn rù zhù). 'Entering the dwelling' means non-retrogression.
In the commentary on 'revealing obstacles' (顯障, xiǎn zhàng), 'hesitating in principle' (于理猶豫, yú lǐ yóuyù) refers to being uncertain about the profound principles mentioned above, and therefore being unable to enter. As the Śūraṅgama Sūtra says when practicing the twenty-five rounds, 'a single thought of doubt and regret will prevent entry'. 'Icchantika' (闡提, chǎntí) is translated here as 'without faith' (無信, wú xìn). These people always think it is not right, so they are different from those who doubt. 'Heretics' (外道, wàidào) slander the right path because they are accustomed to practicing heretical dharmas. This is not only disbelief, but also adds this fault, so it is different from the previous one. 'Five heinous crimes' (五逆, wǔnì) are patricide, matricide, killing an arhat (阿羅漢, āluóhàn, one who has attained liberation), disrupting the harmony of the sangha (和合僧, héhé sēng, the monastic community), and causing a Buddha (佛陀, Fótuó) to bleed. 'Four grave offenses' (四重, sì chóng) are killing, stealing, sexual misconduct, and lying. Question: The previous commentary said, 'Those with karmic obstacles only need to repent', why are they now excluded? Answer: What is excluded here refers to those who do not repent. Repentance allows entry. This is different from the Theravada (小乘, xiǎochéng) teaching of fixed karma. Therefore, the Nirvana Sutra says, 'Before entering my Dharma, karma is fixed; if one enters my Dharma, karma is not fixed'. 'Relying on self' (恃我, shì wǒ) means that these people either do not practice because they rely on their self-view, or they practice with a self-view, and therefore cannot enter. Therefore, the Perfect Enlightenment Sutra says, 'Those who cultivate the path do not eliminate the self-image, therefore they cannot enter pure enlightenment'. 'Negligent' (放逸, fàngyì) means that they either do not practice because they are greedy for negligence, or they are not diligent in their practice, also
【English Translation】 English version: The reason is constant illumination. However, the Tiantai school divides cessation (止, zhǐ) into three types in the practice of 'cessation and contemplation' (止觀, zhǐ guān). Contemplation (觀, guān) is also similar, because it is practiced based on the three truths (emptiness, provisional existence, and the mean) and the three realms (all dharmas are empty, all dharmas are provisionally existent, and all dharmas are the mean). In this passage, 'cessation and contemplation' are practiced based on the two aspects of 'suchness' (真如, zhēnrú, the true nature of things) – arising and ceasing. Both accord with the 'one mind' (一心, yīxīn), which is 'dual cultivation' (雙運, shuāng yùn). 'Dual cultivation' means ceasing the discrimination of the two extremes, which is the 'cessation and contemplation' of the 'Middle Way' (中道, zhōngdào) and the 'first principle truth' (第一義諦, dì yī yì dì). The rest of the text can be understood by analogy.
In the commentary on 'cessation accomplished' (止成, zhǐ chéng), 'cessation accomplished' refers to the accomplishment of the preliminary practices of cessation. It is not yet the cessation that is 'immediately contemplation'. 'Attached to the mind' (附心, fù xīn) means that because of long practice, cessation is accomplished following the mind. Because it follows the mind, it immediately becomes 'samadhi' (三昧, sānmèi, a state of meditative consciousness), which is 'suchness samadhi'. 'Suchness samadhi' is the cessation that is 'immediately contemplation', which is 'śamatha' (奢摩他, shāmótuō, calming the mind). The Sanskrit word 'samadhi' is translated here as 'right concentration' (正定, zhèngdìng). Therefore, 'subduing delusions, etc.' (伏惑等, fú huò děng) means subduing the 'four abodes of affliction' (四住煩惱, sì zhù fánnǎo, afflictions arising from views, practice, ignorance, and habitual tendencies). Because they have not been eradicated, it is said to be 'subduing delusions'. However, this also contains the meaning of subduing ignorance. The commentary says 'deeply subduing', implying this. This corresponds to the stage of faith. If one progresses further, one can quickly enter the 'initial dwelling' (初住, chū zhù, the first stage of the ten dwellings). Therefore, it is said 'faith is fulfilled and one enters the dwelling' (信滿入住, xìn mǎn rù zhù). 'Entering the dwelling' means non-retrogression.
In the commentary on 'revealing obstacles' (顯障, xiǎn zhàng), 'hesitating in principle' (于理猶豫, yú lǐ yóuyù) refers to being uncertain about the profound principles mentioned above, and therefore being unable to enter. As the Śūraṅgama Sūtra says when practicing the twenty-five rounds, 'a single thought of doubt and regret will prevent entry'. 'Icchantika' (闡提, chǎntí) is translated here as 'without faith' (無信, wú xìn). These people always think it is not right, so they are different from those who doubt. 'Heretics' (外道, wàidào) slander the right path because they are accustomed to practicing heretical dharmas. This is not only disbelief, but also adds this fault, so it is different from the previous one. 'Five heinous crimes' (五逆, wǔnì) are patricide, matricide, killing an arhat (阿羅漢, āluóhàn, one who has attained liberation), disrupting the harmony of the sangha (和合僧, héhé sēng, the monastic community), and causing a Buddha (佛陀, Fótuó) to bleed. 'Four grave offenses' (四重, sì chóng) are killing, stealing, sexual misconduct, and lying. Question: The previous commentary said, 'Those with karmic obstacles only need to repent', why are they now excluded? Answer: What is excluded here refers to those who do not repent. Repentance allows entry. This is different from the Theravada (小乘, xiǎochéng) teaching of fixed karma. Therefore, the Nirvana Sutra says, 'Before entering my Dharma, karma is fixed; if one enters my Dharma, karma is not fixed'. 'Relying on self' (恃我, shì wǒ) means that these people either do not practice because they rely on their self-view, or they practice with a self-view, and therefore cannot enter. Therefore, the Perfect Enlightenment Sutra says, 'Those who cultivate the path do not eliminate the self-image, therefore they cannot enter pure enlightenment'. 'Negligent' (放逸, fàngyì) means that they either do not practice because they are greedy for negligence, or they are not diligent in their practice, also
不得入。學如不及猶恐失之。況此類乎。是六下非謂具此六障方不得入。但於六中或有一障。便能障道不得三昧。
顯勝中。論諸佛法身與眾生身無二者。有三意。一意取眾生法身故。二者法身流轉五道名曰眾生故。三者眾生相空即法身故。於此三中初后為正。故凈名云。如自觀身實相觀佛亦然。平等即無二。無二即一相也。論一行三昧者。即真如三昧也。謂住真如境故。名真如三昧。以真如無異相故。但行造此法故。名一行三昧。此乃由境一故。使智行亦一也。前則從境得名。此則通於法行。科云能生者。其實即是義說能生也。
二中疏法界一相者。所緣之境。系緣法界者。系緣即能緣之心也。停心諦理與境冥合故。諸佛法界者。諸佛如來所證法門。河沙無量隔別不同。然亦一一不異法性。入此三昧者皆悉得知無有差別也。以此真如等者。由真如是一切法根本故。修此三昧亦與一切三昧為根本也。論若人等者。此三昧既是根本。若入此者則能生長一切三昧。以末從本生故。諸三昧自此成也。
辨魔事者。梵語魔羅。此云殺者。謂能奪行人功德之財。殺智慧之命。言事以如佛以功德智慧。度眾生令入涅槃為事。魔不如是。常以破壞眾生善根令流轉生死為事。以魔樂生死故。三界群品盡屬于魔。今修
【現代漢語翻譯】 現代漢語譯本：不得進入。學習就像追趕一樣，趕不上就害怕失去。更何況是這種情況呢？這六種障礙並非是指具備了這六種障礙才不得進入，而是說在這六種障礙中，哪怕只有一種，就能阻礙修道，無法證得三昧（Samadhi，禪定）。
《顯勝論》中說，諸佛的法身（Dharmakaya，佛的法性之身）與眾生的身沒有區別，有三種含義：第一種含義是取眾生本具的法身之義；第二種含義是法身流轉於五道（指地獄、餓鬼、畜生、人、天五種生命形態），名為眾生；第三種含義是眾生的相是空性的，即是法身。在這三種含義中，第一種和第三種是正解。所以《維摩詰經》說：『如自己觀察自身實相，觀察佛也是這樣。』平等就是無二，無二就是一相。論述一行三昧（Ekavyūha-samādhi，專注于單一行為的禪定）時，就是指真如三昧（Tathatā-samādhi，證悟真如的禪定）。意思是安住于真如的境界，所以名為真如三昧。因為真如沒有差異之相，只是行者修習此法，所以名為一行三昧。這是因為境界是唯一的，所以使智慧和修行也歸於唯一。前面是從境界得名，這裡則是通用於法行。科判說『能生』，實際上是義理上說能夠產生。
第二段中疏解『法界一相』，是指所緣的境界。『系緣法界』，是指能緣的心。停心專注于真理，與境界冥合。『諸佛法界』，是指諸佛如來所證悟的法門，像恒河沙一樣無量，隔別不同，然而也一一不異於法性。進入此三昧的人，都能完全得知，沒有差別。『以此真如等』，因為真如是一切法的根本，所以修習此三昧也與一切三昧作為根本。論述『若人等』，此三昧既然是根本，如果進入此三昧，就能生長一切三昧，因為末是從本生出的，各種三昧由此成就。
辨別魔事，梵語魔羅（Māra，惡魔），這裡翻譯為『殺者』，意思是能夠奪走修行人的功德之財，殺害智慧之命。說到『事』，就像佛以功德智慧，度化眾生進入涅槃（Nirvana，寂滅）作為事業，魔卻不是這樣，常常破壞眾生的善根，使之流轉于生死輪迴之中作為事業。因為魔喜歡生死，所以三界（欲界、色界、無色界）的眾生都屬於魔。現在修...
【English Translation】 English version: Not allowed to enter. Learning is like chasing; if you don't catch up, you fear losing it. How much more so in this case? These six hindrances do not mean that one must possess all six to be barred from entering. Rather, even one of these six can obstruct the path and prevent the attainment of Samadhi (禪定, meditative absorption).
In the 'Manifest Victory Treatise,' it is said that there is no difference between the Dharmakaya (法身, Dharma body) of the Buddhas and the bodies of sentient beings, for three reasons: First, it refers to the Dharmakaya inherent in sentient beings. Second, the Dharmakaya transmigrates through the five realms (地獄, 餓鬼, 畜生, 人, 天 - hell, hungry ghosts, animals, humans, and gods), and is called sentient beings. Third, the characteristics of sentient beings are empty, which is the Dharmakaya. Among these three meanings, the first and third are the correct interpretations. Therefore, the Vimalakirti Sutra says, 'Just as one observes the true nature of one's own body, so too does one observe the Buddha.' Equality is non-duality, and non-duality is a single characteristic. When discussing Ekavyūha-samādhi (一行三昧, Samadhi of one practice), it refers to Tathatā-samādhi (真如三昧, Samadhi of Suchness). It means abiding in the realm of Suchness, hence it is called Tathatā-samādhi. Because Suchness has no differentiating characteristics, and practitioners cultivate this Dharma, it is called Ekavyūha-samādhi. This is because the realm is singular, thus making wisdom and practice also singular. The former derives its name from the realm, while the latter applies to Dharma practice. The commentary stating 'able to generate' actually means that it is able to generate in terms of principle.
The second section explains 'the single characteristic of the Dharmadhatu (法界一相),' which refers to the object of focus. 'Relating to the Dharmadhatu' refers to the mind that is capable of relating. Ceasing the mind and contemplating the truth merges with the realm. 'The Dharmadhatu of all Buddhas' refers to the Dharma doors realized by all Buddhas and Tathagatas, which are as numerous as the sands of the Ganges, separate and different, yet each is not different from the Dharma-nature. Those who enter this Samadhi can fully know that there is no difference. 'Because of this Suchness, etc.,' because Suchness is the root of all Dharmas, cultivating this Samadhi also serves as the root for all Samadhis. The discussion of 'If people, etc.,' since this Samadhi is the root, if one enters it, one can grow all Samadhis, because the branch arises from the root, and all Samadhis are accomplished from this.
Distinguishing demonic affairs: the Sanskrit word is Māra (魔羅, demon), which is translated here as 'killer,' meaning it can take away the wealth of merit from practitioners and kill the life of wisdom. Speaking of 'affairs,' just as the Buddha uses merit and wisdom to deliver sentient beings into Nirvana (涅槃, liberation) as his work, the demon is not like that; it constantly destroys the good roots of sentient beings, causing them to transmigrate in the cycle of birth and death as its work. Because the demon delights in birth and death, all beings in the three realms (欲界, 色界, 無色界 - desire realm, form realm, formless realm) belong to the demon. Now cultivating...
行之人志欲出離三界。又發弘誓廣度眾生。魔懼減少眷屬。故來撓之。令其退墮。行人要須辨識而降伏之。然有四種之異。一煩惱魔。二蘊魔。三死魔。四鬼神魔。前三在內。以內修伏之。鬼魔在外故今甄辨。一中疏障礙者。障入道人礙令退故。堆惕精魅並如下說。三種者。魔鬼神也。一者違情五塵或大或小恐怖萬端。故令失志。二者順情五塵對男現女對女現男。令其生染。三者平等五塵揀去前二。即是此境。以魔鬼神之三種。各能現違順平等之事也。
對治疏二。初正釋論旨。一切等者。如上所現。但是境之一數故。故前云。若離心念則無一切境界之相。又云。心生則種種法生。心滅則種種法滅等。以此下唯心之義方便教者。尚不能知。豈彼魔外能解此理。大論云。蠅能緣一切物。唯不能緣熱鐵。若緣熱鐵蠅則成火。魔能緣一切境界。唯不能緣實相。魔若緣實相。魔亦成實相也。通遣者。凡所見聞。但用此法而治。如天甘露是病皆治。故圓覺云。除彼所聞。一切境界皆不可取。此皆通遣也。
別門下。二出對治二。初略明三。初治魔。初諸藥草各有功能。般若者。金剛摩訶之類。咒者。諸陀羅尼。其數非一。默唸者。恐彼聞之而解使咒等無力。如授藥令服不可令知。
堆惕鬼者。禪病經云。羅旬
【現代漢語翻譯】 現代漢語譯本：修行之人立志要脫離欲界、色界、無色界這三界。又發起廣大的誓願來普度眾生。魔（Mara，佛教中阻礙修行者證悟的惡神）害怕其眷屬減少，所以前來擾亂他們，使他們退墮。修行之人必須要辨識並降伏他們。然而，魔有四種不同：一、煩惱魔（Klesha-mara，由貪嗔癡等煩惱組成）；二、蘊魔（Skandha-mara，由五蘊的聚合而產生）；三、死魔（Mrtyu-mara，死亡本身）；四、鬼神魔（Devaputra-mara，由鬼神所化）。前三種魔在自身之內，所以要通過內修來降伏它們。鬼神魔在自身之外，所以現在特別加以辨別。『中疏障礙者』，是指障礙入道之人，阻礙他們，使他們退轉。『堆惕精魅』等，將在下面說明。『三種者』，是指魔、鬼、神。第一種是違背情意的五塵（色、聲、香、味、觸），或者巨大或者微小，以各種恐怖的景象，使修行人喪失意志。第二種是順應情意的五塵，對男人顯現女相，對女人顯現男相，使他們產生染著。第三種是平等的五塵，去除前兩種情況，就是指這種境界。魔、鬼、神這三種，各自都能顯現違背、順應、平等等各種事情。
對治疏二：首先正確地解釋論旨。『一切等者』，是指像上面所顯現的那些，都只是境界的一種現象。所以前面說：『如果離開心念，就沒有一切境界的相。』又說：『心生，則種種法生；心滅，則種種法滅』等等。用這些唯心的道理，方便地教導那些尚且不能理解的人。難道那些魔和外道能夠理解這個道理嗎？《大智度論》（Mahaprajnaparamita-sastra）中說：『蒼蠅能夠停留在一切物體上，唯獨不能停留在熱鐵上。如果停留在熱鐵上，蒼蠅就會被燒成灰燼。』魔能夠緣取一切境界，唯獨不能緣取實相（Tathata，事物的真實本性）。魔如果緣取實相，魔也會變成實相。』『通遣者』，是指凡是所見所聞，都用這種方法來對治。就像天上的甘露，能治療一切疾病。所以《圓覺經》（Yuanjue Sutra）中說：『除了他們所聽到的，一切境界都不可取。』這些都是普遍適用的方法。
『別門下』：第二部分，闡述對治的方法。首先簡要地說明三種方法。首先是降伏魔的方法。各種藥草各有其功能。般若（Prajna，智慧）就像金剛（Vajra，金剛石）和摩訶（Maha，偉大的）之類的東西。咒（Mantra，真言）是指各種陀羅尼（Dharani，總持），數量非常多。默唸，是害怕他們聽到而理解，使咒語等失去效力。就像給藥讓人服用，不要讓他知道藥的成分。
『堆惕鬼者』，《禪病經》（Chan Bing Jing）中說：羅旬（Rakshasa，羅剎）...
【English Translation】 English version: Those who practice aspire to transcend the Three Realms (Trialoka, the realms of desire, form, and formlessness). They also make great vows to liberate all sentient beings. Mara (the demon who obstructs enlightenment) fears the reduction of his retinue, so he comes to disturb them, causing them to regress. Practitioners must discern and subdue them. However, there are four types of Mara: 1. Klesha-mara (the demon of afflictions, composed of greed, hatred, and delusion); 2. Skandha-mara (the demon of aggregates, arising from the aggregation of the five skandhas); 3. Mrtyu-mara (the demon of death, death itself); 4. Devaputra-mara (the demon of gods and spirits, transformed by gods and spirits). The first three are within oneself, so they are subdued through internal cultivation. The demon of gods and spirits is external, so it is now specifically distinguished. 'Those who obstruct in the middle' refer to those who hinder those who enter the path, obstructing them and causing them to regress. 'Duitie spirits' and others will be explained below. 'The three types' refer to demons, ghosts, and spirits. The first type is the five dusts (rupa, shabda, gandha, rasa, sparsa - form, sound, smell, taste, touch) that go against one's desires, either large or small, with various terrifying appearances, causing practitioners to lose their will. The second type is the five dusts that conform to one's desires, appearing as female to men and male to women, causing them to develop attachments. The third type is the five dusts that are neutral, excluding the previous two situations, referring to this state. These three types of demons, ghosts, and spirits can each manifest various things that are contrary, conforming, or neutral.
Treatise on Countermeasures, Part 2: First, correctly explain the meaning of the treatise. 'All things' refer to those that appear as mentioned above, which are only one aspect of the realm. Therefore, it was said earlier: 'If one is free from thoughts, there will be no appearance of any realm.' It was also said: 'When the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease,' and so on. Using these principles of Mind-Only (Cittamatra), to conveniently teach those who cannot yet understand. How could those demons and heretics understand this principle? The Mahaprajnaparamita-sastra says: 'A fly can land on everything, but it cannot land on hot iron. If it lands on hot iron, the fly will be burned to ashes.' Mara can grasp all realms, but he cannot grasp Suchness (Tathata, the true nature of things). If Mara grasps Suchness, Mara will also become Suchness.' 'Universal rejection' refers to using this method to treat everything that is seen and heard. Just like heavenly nectar, which can cure all diseases. Therefore, the Yuanjue Sutra says: 'Except for what they hear, all realms are not to be taken.' These are all universally applicable methods.
'Separate Section': The second part elaborates on the methods of countermeasures. First, briefly explain the three methods. First is the method of subduing demons. Various herbs have their own functions. Prajna (wisdom) is like Vajra (diamond) and Maha (great) and the like. Mantra refers to various Dharani (total retention), which are numerous. Silent recitation is to prevent them from hearing and understanding, so that the mantras and the like lose their effectiveness. It's like giving medicine to someone to take, without letting them know the ingredients.
'Duitie ghosts': The Chan Bing Jing says: Rakshasa...
逾長者子初出家時。迦葉佛所教數息觀。靜處見一鬼面如琵琶。四眼兩口舉面放光。以手擊攊人兩腋下及余身份。口言堆惕堆惕。如旋火輪似掣電光。或滅或生。或作鼠形。或作馬聲。或作鬼吟。或復竊語。種種惱亂令行人發狂。佛言。此鬼是拘那含牟尼佛時有一比丘。垂向初果。犯邪命故為眾擯出。瞋恚命終。自誓為鬼惱亂四眾。堆惕者。以口云也。臘吉支者。禪經云。此起尸鬼也。言偷者。或是此鬼愛偷死屍故。或是連下梵語。且兩存之。非謂因偷夏臘也。故經云。諸臘吉支手捉鐵棒等。戒律即聲聞戒諸部律文。三歸五戒可知。
少男女等者。即順情境。謂作父母兄弟諸佛形像等。可畏身者。或為虎狼師子羅剎之形。種種可畏之像。來怖行人。如嵬禪師所見。或無頭師見之。曰善哉。汝無頭痛之患。或無腹五藏等。皆以言戲之。又見年少女人。師曰。貧道身如枯木。心若死灰。無以革囊見試。此鬼即時飛空而反。仍有偈云。大海可竭須彌可傾。彼上人者秉志堅貞。兕者。有說。似牛青色一角。重千餘斤。牙爪铦利能伏千虎。乃至者。若多於卯時來者。必是兔塵鹿等。辰時來即龍鼉魚等。巳時即蛇蚓鰍等。午時即馬驢駝等。未時即羊雁鷹等。申時即猴玃猿等。酉時即雞烏雉等。戌時即狗狼豺等。亥時即豬㺄豕
【現代漢語翻譯】 現代漢語譯本 逾長者子剛出家時，迦葉佛（Kasyapa Buddha）教他修習數息觀。在靜處禪修時，他看見一個鬼，面容像琵琶，有四隻眼睛和兩張嘴，舉起臉放出光芒。那鬼用手拍打他的兩腋下和身體的其他部位，口中說著『堆惕堆惕』（dui ti dui ti）。這景象像旋轉的火輪，又像閃電的光芒，時而出現，時而消失，有時變成老鼠的形狀，有時發出馬的叫聲，有時像鬼一樣吟叫，有時又竊竊私語，用各種方法來惱亂修行人，使他發狂。 佛說：『這個鬼是拘那含牟尼佛（Kanakamuni Buddha）時期的一位比丘，他即將證得初果，卻因為犯了邪命（不正當的謀生方式）而被僧團驅逐。他心懷瞋恨而死，發誓要變成鬼來惱亂四眾（比丘、比丘尼、優婆塞、優婆夷）。』 『堆惕』是用口發出的聲音。『臘吉支』（Rakshasa）在禪經中被稱為『起尸鬼』。說『偷』，或許是因為這個鬼喜歡偷盜屍體，或許是梵語的連音，暫且兩種說法都保留。並非指偷盜夏臘（指僧人的年齡或戒臘）。所以經中說，諸臘吉支手拿鐵棒等。 『戒律』指的是聲聞戒（Sravaka Vinaya），即各部的律文。三歸五戒（皈依佛、法、僧，不殺生、不偷盜、不邪淫、不妄語、不飲酒）是衆所周知的。 『少男女等』，指的是順應修行人的情感，變化成父母兄弟以及諸佛的形像等。『可畏身』，指的是變成老虎、狼、獅子、羅剎（Rakshasa）等各種可怕的形象，來恐嚇修行人。就像嵬禪師所見到的那樣，或者見到無頭師，禪師說：『善哉！你沒有頭痛的煩惱。』或者沒有腹部和五臟等，都用言語來戲弄修行人。又見到年輕的女人，禪師說：『貧道身如枯木，心若死灰，沒有什麼可以讓你用革囊（指身體）來試探的。』這個鬼立刻飛到空中逃走了，還留下偈語說：『大海可以枯竭，須彌山（Mount Sumeru）可以傾倒，這位上人秉持的志向卻堅定不移。』 『兕』（si），有人說，它像牛，是青色的，長著一隻角，重達千餘斤，牙齒和爪子鋒利，能制伏千隻老虎。『乃至』，如果多在卯時（早上5-7點）來，那一定是兔、塵鹿等。辰時（早上7-9點）來，就是龍、鼉、魚等。巳時（早上9-11點）來，就是蛇、蚓、鰍等。午時（中午11點-1點）來，就是馬、驢、駱駝等。未時（下午1-3點）來，就是羊、雁、鷹等。申時（下午3-5點）來，就是猴、玃、猿等。酉時（下午5-7點）來，就是雞、烏、雉等。戌時（晚上7-9點）來，就是狗、狼、豺等。亥時（晚上9-11點）來，就是豬、㺄、豕等。
【English Translation】 English version When Elder Yu's son first became a monk, Kasyapa Buddha (Kasyapa Buddha) taught him the Anapanasati (mindfulness of breathing) meditation. While meditating in a quiet place, he saw a ghost with a face like a pipa (a Chinese lute), four eyes, and two mouths, raising its face and emitting light. The ghost struck him under both armpits and on other parts of his body, saying 'dui ti dui ti' (dui ti dui ti). This scene was like a spinning wheel of fire, or like the light of lightning, sometimes appearing and sometimes disappearing, sometimes transforming into the shape of a mouse, sometimes making the sound of a horse, sometimes chanting like a ghost, and sometimes whispering, using various methods to disturb the practitioner and drive him mad. The Buddha said, 'This ghost was a Bhikkhu (Buddhist monk) during the time of Kanakamuni Buddha (Kanakamuni Buddha). He was about to attain the first fruit (Sotapanna), but was expelled from the Sangha (Buddhist monastic order) for committing Ajivika (wrong livelihood). He died with hatred in his heart, vowing to become a ghost to disturb the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas).' 'Dui ti' is a sound made with the mouth. 'Rakshasa' (Rakshasa) is called 'rising corpse ghost' in the meditation sutras. Saying 'stealing' is perhaps because this ghost likes to steal corpses, or perhaps it is a Sandhi (linguistics) in Sanskrit, so let's keep both explanations for now. It does not refer to stealing summer wax (referring to a monk's age or monastic seniority). Therefore, the sutra says that the Rakshasas hold iron rods, etc. 'Vinaya' refers to Sravaka Vinaya (Sravaka Vinaya), which is the Vinaya texts of various schools. The Three Refuges and Five Precepts (taking refuge in the Buddha, Dharma, and Sangha; abstaining from killing, stealing, sexual misconduct, false speech, and intoxicants) are well known. 'Young men and women, etc.' refers to conforming to the practitioner's emotions, transforming into images of parents, siblings, and Buddhas, etc. 'Fearsome bodies' refers to transforming into various terrifying images such as tigers, wolves, lions, Rakshasas (Rakshasa), etc., to frighten practitioners. Just like what Zen Master Wei saw, or seeing a headless master, the Zen master said, 'Excellent! You don't have the trouble of a headache.' Or without a belly and five organs, etc., all using words to tease the practitioner. Also seeing a young woman, the Zen master said, 'This poor monk's body is like withered wood, and his heart is like dead ashes. There is nothing for you to test with your leather bag (referring to the body).' The ghost immediately flew into the air and fled, leaving behind a verse saying, 'The great sea can dry up, Mount Sumeru (Mount Sumeru) can collapse, but the aspiration of this superior person remains steadfast.' 'Rhinoceros' (si), some say it is like a blue ox with one horn, weighing over a thousand catties, with sharp teeth and claws, capable of subduing a thousand tigers. 'Even to', if it comes mostly during Mao time (5-7 AM), it must be rabbits, dust deer, etc. If it comes during Chen time (7-9 AM), it is dragons, alligators, fish, etc. If it comes during Si time (9-11 AM), it is snakes, earthworms, loaches, etc. If it comes during Wu time (11 AM-1 PM), it is horses, donkeys, camels, etc. If it comes during Wei time (1-3 PM), it is sheep, geese, eagles, etc. If it comes during Shen time (3-5 PM), it is monkeys, gibbons, apes, etc. If it comes during You time (5-7 PM), it is chickens, crows, pheasants, etc. If it comes during Xu time (7-9 PM), it is dogs, wolves, jackals, etc. If it comes during Hai time (9-11 PM), it is pigs, boars, swine, etc.
等。子時即鼠燕蝠等。丑時即牛鱉蟹等。
現形中論先是現形。如掬多令魔現佛形八部翌從。不覺禮拜等。若說下是說法陀羅尼云遮持。謂持善遮惡故然有多字一字無字。魔所說者應唯前二也。以不知唯心故。不能說無字。平等至無愿即三解脫門。無怨下顯空義可知。此魔但能說而不能證。天臺云。魔能說別異空假中。不能證也。
得通中論先是得通魔。得有漏五通故。令行人亦得此通。此中過去是宿命。未來是天眼。現在是他心。前現形即神境。唯不顯天耳。含在其中也。辯才無礙是起辯。
起惑中初起惑。以正定令人滅惑。魔定令人起惑。由行人善根微少故。修三昧引此邪相也。惑舍已下是造業。
據定中初據定。得自然下。是得禪。自然飲食者。禪悅食故。或於禪中得人間上妙飲食。
五中初是食差。顏色已下是顏變。
疏二。初寄別總指。
問如下。二約通料揀二。初問。宿世等者。如前所說。三賢已上乃至於佛。能與二乘凡夫作差別緣故。今定中所現聞見既同寧知邪正。
答下二答二。初嘆難解。墮邪網者。以邪為正故。楞嚴云。若作勝解即受群邪。退失善根者。以正為邪故。由是取之舍之。二俱有過。是故難也。如蹈火受焚見寶不取故。二皆失。失故
【現代漢語翻譯】 等。子時即鼠、燕、蝠等。丑時即牛、鱉、蟹等。
現形中論述的是現形。例如掬多（Kuta，魔王名）令魔現佛形，八部（佛教護法神）在旁侍從，使人不自覺地禮拜等等。若說下文是說法陀羅尼（Dharani，總持）云遮持，意為持善遮惡，所以有多字、一字、無字。魔所說的應只有前兩種，因為他們不知唯心（Citta-matra，唯識）的道理，不能說無字。平等至無愿即是三解脫門（Trimoksa，三種解脫之門）。無怨下文顯明空義，可以理解。此魔只能說而不能證。天臺宗說，魔能說別異空假中，但不能證得。
得通中論述的是得通魔。因為得到有漏五通（Panca-abhijna，五種神通），所以使修行人也得到這種神通。這裡過去是宿命通（Purva-nivasabhijnana，知宿命的神通），未來是天眼通（Divyacaksu-abhijna，天眼的神通），現在是他心通（Paracitta-jnana-abhijna，知他人心的神通）。前文的現形即是神境通（Rddhi-vikurvana-abhijna，如意神通）。唯獨沒有顯露天耳通（Divyasrotra-abhijna，天耳的神通），包含在其中了。辯才無礙是起辯。
起惑中首先是起惑。因為正定（Samadhi，正確的禪定）使人滅除迷惑，魔的禪定使人產生迷惑。由於修行人善根微少，所以修習三昧（Samadhi，禪定）引來這種邪相。惑舍已下是造業。
據定中首先是據定。得自然下文是得禪。自然飲食指的是禪悅食，或者在禪定中得到人間上妙的飲食。
五中首先是食差。顏色已下是顏變。
疏二。首先是寄別總指。
問如下。二是約通料揀二。首先是問。宿世等指的是，如前文所說，三賢（菩薩修行三個階段）以上乃至佛，能與二乘（聲聞乘和緣覺乘）凡夫作差別緣故。現在定中所現的聞見既然相同，怎麼知道是邪是正？
答下二是答二。首先是嘆難解。墮邪網指的是，以邪為正。楞嚴經說，若作勝解即受群邪。退失善根指的是，以正為邪。因此取之舍之，二者都有過失，所以很難。如同踩到火會受到焚燒，見到寶物卻不取，二者都會失去。失去的緣故。
【English Translation】 Etc. The Zi hour refers to rats, swallows, bats, etc. The Chou hour refers to oxen, turtles, crabs, etc.
The section on 'Manifesting Forms' discusses manifesting forms. For example, Kuta (name of a demon king) causes demons to manifest in the form of the Buddha, with the Eight Classes (Buddhist Dharma protectors) attending, causing people to unconsciously prostrate and so on. The following text speaks of the Dharani (total retention) of expounding the Dharma, which 'covers and upholds,' meaning it upholds the good and prevents evil. Therefore, there are multiple words, one word, and no words. What the demons speak should only be the first two, because they do not understand the principle of Citta-matra (Mind-Only), and cannot speak of 'no words.' 'Equality' to 'no wish' are the three Trimoksa (gates of liberation). The text after 'no resentment' reveals the meaning of emptiness, which can be understood. This demon can only speak but cannot realize. The Tiantai school says that demons can speak of the distinct emptiness, provisionality, and the middle way, but cannot realize them.
The section on 'Attaining Supernatural Powers' discusses demons who attain supernatural powers. Because they attain the five Panca-abhijna (mundane supernatural powers), they cause practitioners to also attain these powers. Here, 'past' refers to Purva-nivasabhijnana (knowledge of past lives), 'future' refers to Divyacaksu-abhijna (divine eye), and 'present' refers to Paracitta-jnana-abhijna (knowledge of others' minds). The 'manifesting forms' mentioned earlier is Rddhi-vikurvana-abhijna (supernatural power of transformation). Only Divyasrotra-abhijna (divine ear) is not explicitly mentioned, but it is included within the others. 'Unobstructed eloquence' refers to initiating debate.
The section on 'Arousing Delusions' begins with arousing delusions. Because correct Samadhi (meditative concentration) causes people to extinguish delusions, the demons' Samadhi causes people to generate delusions. Because practitioners have few good roots, cultivating Samadhi attracts these evil signs. The text after 'abandoning delusions' discusses creating karma.
The section on 'Relying on Samadhi' begins with relying on Samadhi. The text after 'obtaining naturally' discusses obtaining Dhyana (meditation). 'Natural food and drink' refers to the food of Dhyana-joy, or obtaining the supreme and wonderful food of the human realm within Dhyana.
The first of the five is 'deviation in food.' The text after 'complexion' refers to 'change in complexion.'
Commentary 2. First, a general indication is given by way of separate remarks.
The question is as follows. Second, two are distinguished and selected by way of general material. The first is the question. 'Past lives, etc.' refers to, as mentioned earlier, the Three Sages (three stages of Bodhisattva practice) and above, up to the Buddha, who can create different conditions for the Two Vehicles (Sravakayana and Pratyekabuddhayana) and ordinary people. Now that the hearing and seeing manifested in Samadhi are the same, how can we know what is evil and what is correct?
The second is the answer in two parts. First, it is lamented that it is difficult to understand. 'Falling into the net of evil' refers to taking evil as correct. The Surangama Sutra says, 'If you make a superior understanding, you will receive a host of evils.' 'Losing good roots' refers to taking the correct as evil. Therefore, taking it or abandoning it both have faults, so it is difficult. It is like stepping on fire and being burned, or seeing a treasure but not taking it, both are losses. It is lost because of this.
無進。趣之日也。
今且下二正揀辨四。初標依古法。一者深入禪定。二者勿移舊志。三者察其本末。
如經下。二引經為據。三試等者。若燒之益粹。打之彌堅。磨而不磷可謂真矣。共事者。若暫會聚當共與之從事。從事則體其情性也。情則易變。性則不改。故可知之。如或未辨久則見之。仁者則久而彌芳。不仁者不可以久處約也。而又未辨。當用善巧觀察視其所以。觀其所由。察其所安。自然可見其邪正矣。
今藉此意下。三依法正揀。經中三喻以驗行人真實虛偽故。文云。行人亦爾也。故共事等三試之。今文將以驗于定境。不同經意。故云藉此等。但借其喻非取法也。不凈觀者。隨看當初所修何觀或數息或不凈等。今於此禪發其境界。即卻依本時修習。即驗邪正也。
如燒下四合顯。經喻二。初喻也。但舉一喻余則例知。故不言也。
此中下二合。定譬等者。據義順合可知。
以此下三結。三驗等者。既以定石磨之。行槌打之。慧火燒之。邪正鉛金足可彰矣。
對治論以是義者。指前五對。疏依自等者。隨己所有慧力。觀彼境界不妄領受。當觀諸法實相。無邪不破。以知境界唯心本自不生。終不信任。妄有取著墮于邪網。若不等者。以隨彼境界。茍能取著其心則亂
{ "translations": [ "現代漢語譯本：", "無盡（Wujin，菩薩名）。這是趣入正道的時候。", "", "現在且從兩個方面來辨別四種情況。首先是依據古法。一是深入禪定（chan ding，指禪修中的專注狀態），二是不要改變原先的志向，三是考察事情的本末。", "", "如經文所說。第二是引用經典作為依據。第三是試驗等等。如果像金子一樣，經過火燒反而更加純粹，經過錘打反而更加堅硬，經過磨礪而不變薄，就可以說是真的。共同做事的人，如果暫時聚在一起，應當共同與他做事。做事就要體會他的情性和品格。情感容易變化，品性則不容易改變。所以可以通過做事來了解他。如果還不能辨別，時間長了就能看出來。仁者（renzhe，有仁德的人）相處時間越長越能顯出美德，不仁的人不可以長久地處於困境中。如果還是不能辨別，應當用巧妙的方法觀察他所觀察的，考察他所遵循的，審察他所安於的，自然就可以看出他的邪正了。", "", "現在借用這個意思。第三是依法來辨別。經文中的三個比喻是用來驗證修行人真實與虛偽的。所以經文中說，修行人也是這樣。所以用共事等三種方法來試驗他。現在本文將用它來驗證禪定中的境界，與經文的意思不同。所以說借用這個意思等等。只是借用它的比喻，不是取用它的方法。不凈觀（bujing guan，佛教禪修方法，通過觀想身體的不凈來減少貪慾）的人，隨時觀察當初所修的什麼觀，或者數息（shuxi，通過計數呼吸來集中注意力），或者不凈觀等等。現在在這種禪定中生起境界，就應該依據原本所修習的方法，來驗證境界的邪正。", "", "如火燒金子一樣。第四是合起來顯示。經文的比喻有兩個。這是第一個比喻。只舉一個比喻，其餘的就可以類推知道了。所以沒有再說。", "", "這裡是第二個結合。禪定比喻等等，根據意義順應結合就可以知道。", "", "用這些。第三是總結。三種驗證等等，既然用禪定的磨刀石來磨礪，用行為的錘子來敲打，用智慧的火來焚燒，邪正、鉛金就完全可以顯現出來了。", "", "《對治論》中說，這是指前面的五種對治方法。疏文中說，依據自己的智慧等等，隨著自己所擁有的智慧力量，觀察那些境界，不要胡亂領受。應當觀察諸法的實相，沒有邪見不能破除的。因為知道境界唯心所現，本來不生不滅，始終不信任，胡亂地執取，就會墮入邪網。如果不這樣，隨著那些境界，如果能夠執著，他的心就會混亂。", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Wujin (Name of a Bodhisattva). This is the time to enter the right path.", "", "Now, let's distinguish four situations from two aspects. First, based on ancient methods. One is to deeply enter into Chan Samadhi (chan ding, referring to the state of concentration in Chan practice), the second is not to change the original aspiration, and the third is to examine the beginning and end of things.", "", "As the sutra says. The second is to cite scriptures as evidence. The third is to test, etc. If, like gold, it becomes purer after being burned, stronger after being hammered, and does not become thinner after being polished, it can be said to be genuine. For those who work together, if they gather temporarily, they should work together with them. Working together means understanding their temperament and character. Emotions are easy to change, but character is not easy to change. Therefore, you can understand them through working together. If you still can't distinguish, you will see it over time. A benevolent person (renzhe, a person with benevolence) will show more virtue over time, while an unkind person cannot be in distress for a long time. If you still can't distinguish, you should use skillful methods to observe what they observe, examine what they follow, and scrutinize what they are content with. Naturally, you can see their right and wrong.", "", "Now, borrowing this meaning. The third is to distinguish according to the Dharma. The three metaphors in the sutra are used to verify the truth and falsehood of practitioners. Therefore, the sutra says that practitioners are also like this. So, use the three methods of working together, etc., to test them. Now, this text will use it to verify the state in Chan Samadhi, which is different from the meaning of the sutra. Therefore, it is said to borrow this meaning, etc. It only borrows its metaphor, not taking its method. Those who practice Impurity Contemplation (bujing guan, a Buddhist meditation method that reduces desire by contemplating the impurity of the body) should always observe what contemplation they initially practiced, whether it is counting breaths (shuxi, focusing attention by counting breaths) or Impurity Contemplation, etc. Now, when a state arises in this Chan Samadhi, one should rely on the original practice to verify the right and wrong of the state.", "", "Like burning gold. The fourth is to combine and reveal. There are two metaphors in the sutra. This is the first metaphor. Only one metaphor is given, and the rest can be inferred. Therefore, it is not mentioned again.", "", "Here is the second combination. Chan Samadhi metaphor, etc., can be known according to the meaning and combination.", "", "Using these. The third is to conclude. Three verifications, etc., since using the whetstone of Chan Samadhi to sharpen, using the hammer of action to strike, and using the fire of wisdom to burn, the right and wrong, lead and gold, can be fully revealed.", "", "The 'Antidote Treatise' says that this refers to the previous five antidotes. The commentary says, according to one's own wisdom, etc., with the power of wisdom that one possesses, observe those states, and do not randomly accept them. One should observe the true nature of all dharmas, and no wrong view can break it. Because knowing that the state is only manifested by the mind, originally neither arising nor ceasing, never trusting, and randomly clinging, one will fall into the net of wrong views. If not, following those states, if one can cling to them, their mind will be confused." ] }
。以心亂故失於正受。正受者。不受諸受也。今既受彼即名為失。以失正故。即墮于邪。無所疑矣。邪不干正者。以邪法虛妄正法真實。真實若立虛妄自壞。以修行者深住真如三昧故。自然退也。若取等者。魔所現境意在令人取著。念心才起墮彼無疑。若深入唯心。是邪則滅。是正則存耳。是故等者。不著則回邪作正。著之則變正為邪。然天臺治魔不離二種。一止治。謂凡見一切外境好惡等事。悉知虛誑不愛不怖。亦不取捨亦不分別。息心寂然彼自當滅。二觀治。謂若見如上所說。種種魔境用止不去。即反觀能見之心。不見處所。彼何能惱。如是觀時尋當謝滅。若遲遲不去。但當正念勿生恐怖。不惜身命正心不動。知魔界如佛界如一如無二如。魔界無所舍佛界無所取。即佛法自現魔境自滅。今此論中前是觀治故。云智慧觀察。從當勤正念下。是止治。止觀二治皆不取也。智度等者。以生心取境。境便成魔。境惑其心即為魔事。且如色等諸法。取之則成塵賊。不取則成妙境。今觀一切唯是實相。實相外更無諸法。是故見有法者。皆是于魔。況于定中所見境界。可不是魔耶。偈云等者。如經中說。有一比丘魔欲惑之。經七千歲竟不得便。何以故。以是比丘不起心故。其猶密室風不能入。風得入者由孔隙故。魔得便者由起念
【現代漢語翻譯】 現代漢語譯本 因為心散亂的緣故，就會失去正受（Samadhi，不受任何感受的狀態）。所謂正受，就是不接受任何感受。現在既然接受了那些感受，就叫做失去正受。因為失去正受的緣故，就會墮入邪道，這是毫無疑問的。邪法不能侵犯正法，因為邪法是虛妄的，正法是真實的。真實一旦確立，虛妄自然崩壞。因為修行者深入安住于真如三昧的緣故，邪法自然退去。如果執取那些『等』（指魔所現的境界），魔所顯現的境界意在使人執著。念頭一旦生起，墮入魔道就毫無疑問了。如果深入唯心（Citta-matra，萬法唯心造），邪念就會滅除，正念就會存在。所以，對於這些『等』，不執著就能轉邪為正，執著就會變正為邪。然而，天臺宗（Tiantai，中國佛教宗派）治療魔障不離兩種方法：一是止治，就是說凡是見到一切外境，無論是好是壞，都要知道它們都是虛假的，不要愛戀也不要恐懼，也不要取捨，也不要分別，讓心平靜寂然，魔境自然就會消失。二是觀治，就是說如果見到如上所說的種種魔境，用止的方法不能去除，就反過來觀察能見之心，找不到它的處所，魔境又怎麼能惱亂你呢？這樣觀察的時候，魔境很快就會消失。如果遲遲不消失，就應當正念現前，不要產生恐怖，不要吝惜身命，正心不動搖，知道魔界（Mara-dhatu，魔的境界）如佛界（Buddha-dhatu，佛的境界）一樣，如一如無二如。魔界沒有什麼可以捨棄的，佛界沒有什麼可以獲取的，那麼佛法自然顯現，魔境自然滅除。現在這篇論中，前面是觀治，所以說『智慧觀察』。從『當勤正念』以下，是止治。止和觀兩種方法都不執取。智慧和程度等等，因為生起心去執取外境，外境就變成了魔。外境迷惑了你的心，就成了魔事。比如色等等諸法，執取它們就成了塵賊，不執取它們就成了美妙的境界。現在觀察一切都只是實相（Tathata，諸法的真實面目），實相之外再沒有其他諸法。所以，認為有法存在的人，都是著了魔。更何況在禪定中所見到的境界，難道不是魔嗎？偈頌說『等』，如經中所說，有一個比丘（Bhikkhu，佛教出家男子）被魔想要迷惑他，經過七千年也沒有得逞。為什麼呢？因為這個比丘不起心念的緣故。這就好像密室，風不能進入。風能夠進入，是因為有孔隙的緣故。魔能夠得逞，是因為你起了念頭的緣故。
【English Translation】 English version Because the mind is disturbed, one loses right concentration (Samadhi, a state of being free from all sensations). Right concentration means not accepting any sensations. Now, having accepted those sensations, it is called losing right concentration. Because of losing right concentration, one falls into evil paths without a doubt. Evil cannot interfere with the right because evil dharmas (teachings, principles) are false and right dharmas are true. If truth is established, falsehood will collapse on its own. Because practitioners deeply abide in the Samadhi of Suchness (Tathata-samadhi, the samadhi of ultimate reality), evil naturally retreats. If one grasps at the 'etceteras' (referring to the realms manifested by demons), the realms manifested by demons intend to make people attached. Once a thought arises, there is no doubt that one will fall into the demonic path. If one deeply understands the Mind-Only (Citta-matra, all phenomena are mind-made), evil will be extinguished and right will remain. Therefore, regarding these 'etceteras,' not being attached to them will turn evil into right, while being attached to them will transform right into evil. However, the Tiantai (Chinese Buddhist school) school treats demonic obstacles with nothing more than two methods: first, cessation treatment, which means that whenever one sees all external realms, whether good or bad, one should know that they are all false, not loving them, not fearing them, not grasping them, not rejecting them, and not discriminating them. When the mind is quiet and still, they will naturally disappear. Second, contemplation treatment, which means that if one sees the various demonic realms mentioned above and cannot remove them with the cessation method, one should turn inward to contemplate the mind that is seeing, and not find its location. How can the demonic realms then disturb you? When contemplating in this way, the demonic realms will soon vanish. If they do not vanish quickly, one should maintain right mindfulness, not generate fear, not be attached to one's life, keep the mind upright and unmoving, and know that the demon realm (Mara-dhatu, the realm of demons) is like the Buddha realm (Buddha-dhatu, the realm of Buddhas), like one, like non-dual. There is nothing to abandon in the demon realm, and nothing to grasp in the Buddha realm. Then the Buddha Dharma (Buddha-dharma, the teachings of the Buddha) will naturally manifest, and the demonic realms will naturally disappear. In this treatise, the former is contemplation treatment, so it says 'wise observation.' From 'one should diligently maintain right mindfulness' onwards, it is cessation treatment. Neither cessation nor contemplation should be grasped. Wisdom and degree, etc., because arising the mind to grasp at external realms, the external realms become demons. The external realms delude your mind, and this becomes demonic activity. For example, the various dharmas such as form, grasping them turns them into dust thieves, not grasping them turns them into wonderful realms. Now, observe that everything is only Suchness (Tathata, the true nature of all phenomena), and there are no other dharmas outside of Suchness. Therefore, those who believe that dharmas exist are all possessed by demons. How much more so are the realms seen in meditation, are they not demons? The verse says 'etceteras,' as it is said in the sutra, there was a Bhikkhu (Buddhist monk) whom the demon wanted to delude, but after seven thousand years, he did not succeed. Why? Because this Bhikkhu did not give rise to thoughts. It is like a sealed room, where the wind cannot enter. The wind can enter because there are gaps. The demon can succeed because you give rise to thoughts.
故。從當下示前論文。以對三試之中以定妍磨。及依本修治之二也。以此下釋所以。或曰。準論正念之言。但當其定。云何得有依本修治耶。故此釋之。故前云。不依氣息形色地水火風等。此則揀去餘事觀想也。又云。是正念者。當知唯心無外境界。即復此心亦無自相可得。又云。久習淳熟其心得住。以心住故。漸漸猛利。隨順得入真如三昧等。故知深入此定即是依本修治。更無別法以為本修也。問據前所說但是魔境。及至今文結其所離。何故乃言離業障耶。答此有二義。一則行人內有業障故外感魔境。若離業障則無魔事。今就本言故云業障也。二則若墮魔網則成業障。以魔樂生死起愛見。貪著世間名利恭敬。由是造業故成業障。今離魔事。即是離業障也。
四邪中。疏我見等者。迷此三惑即名為癡。即我癡等是末那中俱生四惑。以是俱生故。云常相應。皆是無明住地所攝故名為使。不減煩惱等者。修定本為除斷煩惱。既不能斷何用定為。如服藥病增則知非藥。安可更服。據謂依仗憑托之義。不可憑仗而行也。
正中疏不味著者。不同外道有見愛故。此通指下二句。忘心境者。絕能所故。是不味著相也。出定等者。本不以懈慢故入定。所以出定時亦得如此。不同外道有我慢故。貪瞋等者。意本斷惑。故得
【現代漢語翻譯】 現代漢語譯本：因此，從當下展示前面的論文，是爲了在三種考驗中確定美醜，以及依據根本進行修治這兩個方面。下面解釋這樣做的原因。或者有人會問：按照論文中關於正念的說法，正念應當只是在禪定中，怎麼會有依據根本進行修治呢？因此這裡解釋說：前面說，不依賴氣息、形色、地水火風等，這是爲了排除其他事物的觀想。又說：『是正念者，當知唯心無外境界』，即是說此心也沒有自相可以獲得。又說：『久習淳熟其心得住，以心住故，漸漸猛利，隨順得入真如三昧等』。因此可知，深入此定就是依據根本進行修治，沒有其他方法可以作為根本修治了。問：根據前面所說，這些都是魔境，以及到現在的經文總結所要遠離的，為什麼卻說是遠離業障呢？答：這有兩種含義。一是修行人內心有業障，所以外在感應到魔境。如果遠離業障，就沒有魔事。現在就根本而言，所以說是業障。二是如果墮入魔網，就成為業障。因為魔喜歡生死，生起愛見，貪著世間的名利恭敬，因此造業，所以成為業障。現在遠離魔事，就是遠離業障。 四邪中，疏解『我見』等，迷惑這三種迷惑就叫做癡，即我癡等是末那識中俱生的四種迷惑。因為是俱生的，所以說『常相應』，都是無明住地所攝，所以叫做使。『不減煩惱』等，修定的根本是爲了除斷煩惱，既然不能斷除，那修定有什麼用呢？如同服藥反而病情加重，就知道這不是藥，怎麼可以再服用呢？『據』是依據、憑托的意思，不可憑仗而行。 正中疏解『不味著』，不同於外道有見愛。這裡統指下面兩句。『忘心境』，是斷絕能所。這是不味著的相。『出定等』，本來不是因為懈怠而入定，所以出定時也能如此。不同於外道有我慢。『貪瞋等』，本意是斷除迷惑，所以能夠。
【English Translation】 English version: Therefore, from the present showing of the preceding treatise, it is to determine beauty and ugliness among the three trials, and to cultivate and rectify based on the fundamental. The following explains the reason for doing so. Or someone might ask: According to the treatise's statement about right mindfulness (正念), it should only be in samadhi (定). How can there be cultivation and rectification based on the fundamental? Therefore, this explains it: The previous said, 'Not relying on breath, form, earth, water, fire, wind, etc.' This is to exclude contemplation of other things. It also said, 'Those with right mindfulness should know that the mind alone exists, without external realms.' That is, this mind has no self-nature to be obtained. It also said, 'Through long practice and familiarity, the mind can abide. Because the mind abides, it gradually becomes vigorous and enters into Suchness Samadhi (真如三昧) and so on.' Therefore, it can be known that deeply entering this samadhi is cultivating and rectifying based on the fundamental. There is no other method that can be used as fundamental cultivation and rectification. Question: According to what was said earlier, these are all demonic states, and the current text concludes what should be avoided. Why is it said to be avoiding karmic obstacles (業障)? Answer: There are two meanings to this. First, the practitioner has karmic obstacles internally, so they externally sense demonic states. If they avoid karmic obstacles, there will be no demonic events. Now, speaking from the fundamental, it is said to be karmic obstacles. Second, if one falls into the demonic net, it becomes a karmic obstacle. Because demons like birth and death, give rise to love and views, and are greedy for worldly fame, profit, respect, and offerings, they create karma, so it becomes a karmic obstacle. Now, avoiding demonic events is avoiding karmic obstacles. Among the four evils, the commentary explains 'self-view (我見)' and so on. Being deluded by these three delusions is called ignorance (癡). That is, self-ignorance and so on are the four innate delusions in the Manas consciousness (末那識). Because they are innate, it is said that they are 'always corresponding'. They are all contained within the Abode of Ignorance (無明住地), so they are called 'fetters (使)'. 'Not diminishing afflictions' and so on. The fundamental purpose of cultivating samadhi is to eliminate and cut off afflictions. Since they cannot be cut off, what is the use of cultivating samadhi? It is like taking medicine and the illness getting worse, then you know it is not medicine. How can you take it again? 'According to' means relying on, trusting in. It is not permissible to rely on and act. Among the correct, the commentary explains 'not savoring and clinging (不味著)', which is different from external paths that have views and love. This refers to the following two sentences. 'Forgetting mind and object (忘心境)' is cutting off the subject and object. This is the aspect of not savoring and clinging. 'Emerging from samadhi (出定) and so on'. Originally, one does not enter samadhi because of laziness, so one can also be like this when emerging from samadhi. This is different from external paths that have arrogance. 'Greed, anger (貪瞋) and so on'. The original intention is to cut off delusions, so one can.
漸薄。不同外道貪名利等。如服藥病除。是為良藥。既知良藥不可不服也。
真中論若諸等者。文意反明。疏即順釋。要依等者。以真如是如來之性。故修此三昧。方是如來之種。如人生於王家。必繼王業。此亦如是。除此等者。楞嚴云。十方如來一門超出妙莊嚴路。又云。十方薄伽梵一路涅槃門也。十住已去者。謂六種種性之初。即習種性也。不退位者。不退有四。一信。二位。三證。四行。今即位也。
偽中疏四禪即色界亦靜亦慮。故謂之禪。四空即無色界有靜無慮。故唯云定。不凈即觀身五種。謂種子住處自體自相究竟不凈。廣如下說。安般者。梵語安那般那。此云出息入息。上二即五停心觀之二也。等者。更等后三及四無量六妙門十六特勝通明禪等一切事定也。取境相者。以非理定。但緣彼息等諸相。不稱真如不出三界故。名世間定也。然天臺明諸禪定總為三。一世間禪。二出世間禪。三出世間上上禪。世間復二種。一世間味禪。即四禪四無量四空定也。二世間凈禪。即六妙門十六特勝通明禪。二出世間禪有四。一觀禪。謂九想八背舍八勝處十一切處。二煉禪。謂九次第定。三熏禪。謂師子奮迅三昧。四修禪。即超越三昧也。三出世間上上禪有九。謂自性禪一切禪難禪一切門禪善人禪一切行禪除
【現代漢語翻譯】 現代漢語譯本 逐漸減少。不同於其他外道貪圖名利等行為。如同服藥后疾病消除，這是好的藥。既然知道是好的藥，就應該服用。
《真中論》中『若諸等者』，文意是反過來闡明的，而疏文則是順著解釋。一定要依據『等者』，因為真如是如來（Tathagata，如來）的本性。所以修習此三昧（Samadhi，三昧），才是如來的種子。如同人出生在王家，必定繼承王業，此亦如此。『除此等者』，《楞嚴經》說：『十方如來一門超出妙莊嚴路。』又說：『十方薄伽梵（Bhagavan，世尊）一路涅槃（Nirvana，涅槃）門也。』『十住已去者』，指的是六種種性的最初，即習種性。『不退位者』，不退有四種：一、信不退；二、位不退；三、證不退；四、行不退。這裡指的是位不退。
《偽中疏》中，四禪（Four Dhyanas，四禪）是亦靜亦慮，所以稱為禪。四空（Four Formless Realms，四空）是無色界定，只有靜而沒有慮，所以只稱為定。不凈觀（Impurity Meditation，不凈觀）是觀察身體的五種不凈，即種子不凈、住處不凈、自體不凈、自相不凈、究竟不凈，詳細內容如下文所述。安般（Anapanasati，安般）是梵語安那般那的簡稱，這裡翻譯為出息入息。以上兩種是不凈觀和數息觀，屬於五停心觀中的兩種。『等者』，還包括后三種五停心觀，以及四無量心、六妙門、十六特勝、通明禪等一切事定。『取境相者』，因為是非理性的禪定，只是緣于氣息等各種表相，不符合真如的實相，不能超出三界，所以稱為世間禪定。然而，天臺宗將各種禪定總分為三種：一、世間禪；二、出世間禪；三、出世間上上禪。世間禪又分為兩種：一、世間味禪，即四禪、四無量心、四空定；二、世間凈禪，即六妙門、十六特勝、通明禪。出世間禪有四種：一、觀禪，包括九想觀、八背舍、八勝處、十一切處；二、煉禪，即九次第定；三、熏禪，即師子奮迅三昧；四、修禪，即超越三昧。出世間上上禪有九種，包括自性禪、一切禪、難禪、一切門禪、善人禪、一切行禪、除
【English Translation】 English version Gradually diminishes. Different from external paths that crave fame and profit. Like taking medicine to cure illness, this is good medicine. Since it is known to be good medicine, it should be taken.
In the Zhen Zhong Lun, 'if all such' is explained in reverse, while the commentary explains it in sequence. It is necessary to rely on 'all such' because Tathata (真如, True Thusness) is the nature of the Tathagata (如來, Thus Come One). Therefore, cultivating this Samadhi (三昧, concentration) is the seed of the Tathagata. Just as a person born into a royal family will inherit the royal business, so it is here. 'Except for all such', the Surangama Sutra says: 'The Tathagatas of the ten directions transcend the wondrously adorned path through one gate.' It also says: 'The Bhagavans (薄伽梵, Blessed One) of the ten directions enter the gate of Nirvana (涅槃, liberation) through one path.' 'Those who have passed the Ten Abodes' refers to the beginning of the six kinds of natures, which is the Habitual Nature. 'The non-retrogressive position' has four types of non-regression: 1. Faith, 2. Position, 3. Realization, 4. Practice. Here, it refers to the non-retrogressive position.
In the Pseudo-Middle Commentary, the Four Dhyanas (四禪, Four Meditative Absorptions) are both still and contemplative, so they are called Dhyana. The Four Formless Realms (四空, Four Formless Realms) are formless, having stillness but no contemplation, so they are only called Samadhi. The Impurity Meditation (不凈觀, Contemplation of Impurity) is the observation of the five kinds of impurity of the body, namely the impurity of seed, dwelling place, self, characteristics, and ultimate impurity, as described in detail below. Anapanasati (安般, Mindfulness of Breathing) is the abbreviation of the Sanskrit word Anapanasati, which is translated here as outgoing and incoming breath. The above two are the Impurity Meditation and the Mindfulness of Breathing, which are two of the Five Stopping-the-Mind Contemplations. 'All such' also includes the latter three of the Five Stopping-the-Mind Contemplations, as well as the Four Immeasurables, the Six Subtle Gates, the Sixteen Special Insights, the Thoroughly Illuminating Dhyana, and all other Samadhis. 'Grasping the characteristics of the object' is because it is an irrational Samadhi, only clinging to the various appearances of the breath, etc., not conforming to the true nature of Tathata, and not transcending the Three Realms, so it is called worldly Samadhi. However, the Tiantai school divides all Dhyanas and Samadhis into three types: 1. Worldly Dhyana, 2. Transcendental Dhyana, 3. Transcendental Supreme Dhyana. Worldly Dhyana is further divided into two types: 1. Worldly Taste Dhyana, which is the Four Dhyanas, the Four Immeasurables, and the Four Formless Realms; 2. Worldly Pure Dhyana, which is the Six Subtle Gates, the Sixteen Special Insights, and the Thoroughly Illuminating Dhyana. Transcendental Dhyana has four types: 1. Contemplative Dhyana, including the Nine Contemplations of Death, the Eight Liberations, the Eight Transcendences, and the Ten All-Encompassing Places; 2. Refining Dhyana, which is the Nine Sequential Samadhis; 3. Perfuming Dhyana, which is the Lion's Leaping Samadhi; 4. Cultivating Dhyana, which is the Transcending Samadhi. Transcendental Supreme Dhyana has nine types, including Self-Nature Dhyana, All Dhyana, Difficult Dhyana, All-Gate Dhyana, Virtuous Person Dhyana, All-Practice Dhyana, Eliminating
惱禪。此世他世禪清凈凈禪。行相廣如次第禪門。略如法界次第。學者要知應檢彼文。論味著等者。不同真如三昧。不住見相及得相。故疏同得等者。三乘人及凡夫外道皆修此定。然凡夫多味著。外道帶異計。所修雖同修心有異故。得果各別也。若離等者。故前說善知識緣中。須教授善知識。要知邪正。以差之毫釐失之千里。夫于善友豈合辜恩。故法句經中重重顯贊。然修行禪定不易其人。欲具諳其門。須遍覽諸教。唯天臺三種止觀明諸禪修證行相。廣在彼文。今略依初學禪觀。明邪正發相。邪定發相者。或身手紛動。或時身重如物鎮壓。或身輕欲飛。或逶陀睡熟。或煎寒壯熱見諸異境。或其心闇蔽。或起諸惡覺。或念外散善。或歡喜躁作。或憂愁悲思。或惡覺觸身。身毛驚豎。或時大樂惛醉。如是種種邪法與禪俱發。名為邪偽。此之邪定若人愛著。即與九十五種鬼神法相應。多好失心顛狂。或諸鬼神等知人念著其法。即加勢力令發諸深邪定。智慧辯才神通感動世人。見者謂得道果。皆悉信服而內心顛倒。專行鬼法。是人命終。若不值佛及善知識所護。還墮鬼神道中。若更生來多行惡法。即墮地獄。行者修止觀時。若證如是等禪。有此諸邪偽相。即當卻之。若知虛誑不愛不著。即當謝滅。若起念著即墮群邪。正禪發相
者。若於坐中發諸禪時。無有如上所說諸邪法等。隨正禪發時。即覺與定相應。空明清凈內心喜悅。澹然快樂無有覆蓋。善心開發信敬增長。智鑒分明身心柔軟。微妙虛寂厭患世間。無為無慾出入自在。是為正禪發相。此二種相如人與惡人共事。常相觸惱。若與善人共事久久逾見其美。斯亦如是。行者宜深察之。故須善友教授。
總標。疏後世等者。妄盡習除證真起化。德充法界應用無窮。
攝護中。疏以修等者。略同金剛所說。持經之者。為如來知見護念等。如王世子修德進業堪紹國位。特為君之所寶也。為佛所念理合如此。故云法應。
惡緣中。疏離天魔外道等者。如上所治。以知諸法實相故。不為恐惑。九十五外道者。如華嚴說。有九十六。謂六師各有十六種所學法。一法自學余之十五。各教十五弟子。師徒合論故成此數。今減一如余處說。
惑業中論甚深者。即般若妙慧深達實相。今既入此深定故。不誹謗也。重罪薄者。已達罪性福性。非內外中間。我心自空罪福無主。三昧漸深其罪漸減。故云薄也。疑者謂于理猶豫。覺觀謂語之加行。今達諸法唯心無外境界。內離尋伺。于理決定。何所疑耶。故皆滅之。
行成中疏於理增信者。信欲成根必務增長。漸入不退故不怯者。知法
【現代漢語翻譯】 現代漢語譯本：修行者。如果在坐禪中生起各種禪定的時候，沒有像上面所說的各種邪法等情況，隨著正禪生起的時候，就能感覺到與禪定相應，內心空明清凈，喜悅，淡泊快樂沒有煩惱覆蓋。善心開發，信敬增長，智慧明鑑，身心柔軟，微妙虛靜，厭惡世間，無為無慾，出入自在。這就是正禪生起的現象。這兩種現象就像人與惡人共事，常常互相觸犯惱怒；如果與善人共事，時間長了越發覺得他的美好。這個道理也是這樣。修行的人應該深入地觀察它。所以需要善知識的教授。
總標。疏解『後世等』的意思是：妄想窮盡，習氣消除，證得真如，生起教化，功德充滿法界，應用無窮。
攝護中。疏解『以修等』的意思是：大致與《金剛經》所說的相似，受持經書的人，為如來所知所見，護念等。就像王世子修養德行，進取功業，堪能繼承王位，特別被君王所珍視一樣。被佛所念，道理應當如此。所以說『法應』。
惡緣中。疏解『離天魔外道等』的意思是：就像上面所對治的，因為知道諸法實相的緣故，不被恐嚇迷惑。九十五外道，如《華嚴經》所說，有九十六種。就是六師各有十六種所學之法，一法自己學習，其餘的十五種，各自教十五個弟子。師徒合起來討論，所以成了這個數目。現在減去一個，如其他地方所說。
惑業中，論述『甚深』，就是般若妙慧，深刻通達實相。現在既然進入這種深定，所以不誹謗。『重罪薄』，已經通達罪的性質和福的性質，不在內外中間。我的心自己空了，罪福沒有主人，三昧漸漸深入，罪業漸漸減少，所以說『薄』。『疑』，是指對於道理猶豫不決。『覺觀』，是指語言的加行。現在通達諸法唯心，沒有外在境界，內心遠離尋伺，對於道理決定不移，有什麼可懷疑的呢？所以都滅除了。
行成中，疏解『于理增信』的意思是：信欲成就根本，必須努力增長。漸漸進入不退轉的境界，所以不怯懦。知道法
【English Translation】 English version: Practitioner. If, during meditation, various forms of samadhi arise without the aforementioned evil phenomena, then as the correct samadhi arises, one immediately feels a correspondence with the samadhi. The mind is clear and pure, filled with joy, tranquil happiness without any obscuration. Virtuous thoughts develop, faith and reverence increase, wisdom and discernment become clear, the body and mind become soft and supple, subtly serene, weary of the world, non-active, without desires, and free to come and go. This is the manifestation of correct samadhi. These two types of phenomena are like associating with an evil person, constantly encountering annoyance and vexation; but if one associates with a good person, the longer the association, the more one sees their goodness. The principle is the same. Practitioners should deeply observe this. Therefore, one needs the instruction of a virtuous friend.
General Explanation. The explanation of 'future lives, etc.' means: delusions are exhausted, habitual tendencies are eliminated, true reality is realized, and transformation arises. Merit fills the Dharma realm, and its applications are infinite.
In 'Protection,' the explanation of 'through cultivation, etc.' is roughly similar to what is said in the Diamond Sutra. Those who uphold the sutra are known and regarded by the Tathagata (Thus Come One), protected and cherished, etc. Just as a crown prince cultivates virtue and advances in his career, capable of inheriting the throne, and is especially treasured by the ruler. To be remembered by the Buddha is naturally fitting. Therefore, it is said 'according to the Dharma'.
In 'Evil Conditions,' the explanation of 'away from heavenly demons, external paths, etc.' is as treated above, because one knows the true nature of all dharmas (phenomena), one is not frightened or confused. The ninety-five external paths, as described in the Flower Garland Sutra, are ninety-six. That is, each of the six teachers has sixteen kinds of teachings they study. One teaching they study themselves, and the other fifteen, they each teach to fifteen disciples. The teachers and disciples together are discussed, so this number is formed. Now, one is subtracted, as said elsewhere.
In 'Delusions and Karma,' the discussion of 'profound' refers to prajna (wisdom) and wonderful wisdom, deeply penetrating the true nature of reality. Now that one has entered this deep samadhi, one does not slander. 'Heavy sins become light' means one has already understood the nature of sin and the nature of merit, not in the internal, external, or middle. One's own mind is empty, and sin and merit have no owner. As samadhi deepens, one's sins gradually decrease, so it is said 'light'. 'Doubt' refers to hesitation regarding the principle. 'Initial and sustained thought' refers to the actions of speech. Now that one understands that all dharmas are only mind, without external realms, and internally separated from seeking and contemplating, one is decisive regarding the principle. What is there to doubt? Therefore, all are extinguished.
In 'Practice Accomplished,' the explanation of 'increasing faith in the principle' means: faith, desiring to establish roots, must strive to increase. Gradually entering a state of non-retrogression, therefore one is not timid. Knowing the Dharma
如幻。故無所怯。繩蛇非毒杌鬼無心何所怯耶。故下文云。若修止者。能捨二乘怯弱之見。既不怯弱則非同二乘。不壞者。了他如己故得柔和。柔和故不憍慢。不憍慢故。人則不惱。不惱故不壞。不壞行也。無世滋味者。世人不學此法。則愛見深固貪著世間。今既知三界虛偽誑人六根。焉可貪而樂之。不樂則離愛。離愛即減煩惱也。故下云。若修止者對治凡夫住著世間。得禪定者。真如三昧成也。論外緣即通舉六塵。音聲即別指耳所對也。故楞嚴云。純音無塵根境圓融無對所對。又云。不自觀音以觀觀者。能令眾生觀其音聲。即得解脫。斯則同諸法無行經入音聲慧法門。何所動耶。今於六塵中唯舉聲塵者。阿含說此以為禪刺也。然上疏文俱於一二等下。注者。以此解釋便當科文。令易解故。非謂太近前也。◎
起信論疏筆削記卷第十九 大正藏第 44 冊 No. 1848 起信論疏筆削記
起信論疏筆削記卷第二十
長水沙門子璇錄
◎觀中論心沉沒者。以真如無相。向即心絕分別不起。故云沉沒。此如二乘取空為證也。由沉寂故遂成二失。如下列釋。論或起下正顯失。
疏初觀即法相觀。于中復有苦無常無我不凈之異。以見不凈故不可愛。苦故不可忍。無我故不自在。無常
【現代漢語翻譯】 如幻（如夢幻泡影）。故無所怯（因此沒有什麼可畏懼的）。繩蛇非毒（把繩子看成蛇，但繩子本身沒有毒），杌鬼無心（木樁被誤認為鬼，但木樁沒有惡意），何所怯耶（有什麼可畏懼的呢）？故下文云（所以下文說）：『若修止者（如果修習止觀的人），能捨二乘怯弱之見（能夠捨棄聲聞、緣覺二乘人怯懦軟弱的見解）。』既不怯弱則非同二乘（既然不怯懦軟弱，就不同於二乘）。不壞者（不毀壞的含義是），了他如己故得柔和（因爲了解他人如同瞭解自己，所以能夠柔和）。柔和故不憍慢（柔和所以不驕慢）。不憍慢故（不驕慢的緣故），人則不惱（人們就不會惱怒）。不惱故不壞（不惱怒所以不毀壞）。不壞行也（不毀壞就是菩薩的德行）。無世滋味者（沒有世俗的滋味是指），世人不學此法（世間人不學習這種法門），則愛見深固貪著世間（那麼愛慾和邪見就會根深蒂固，貪戀執著世間）。今既知三界虛偽誑人六根（現在既然知道三界是虛假的，迷惑人的六根），焉可貪而樂之（怎麼可以貪戀而樂在其中呢）？不樂則離愛（不貪戀就能夠遠離愛慾）。離愛即減煩惱也（遠離愛慾就能減少煩惱）。故下云（所以下文說）：『若修止者對治凡夫住著世間（如果修習止觀的人，就能對治凡夫執著世間）。得禪定者（得到禪定的人），真如三昧成也（就能成就真如三昧）。』論外緣即通舉六塵（談論外在的因緣，就是普遍地舉出色、聲、香、味、觸、法六塵）。音聲即別指耳所對也（音聲就是特別指耳朵所對的聲塵）。故楞嚴云（所以《楞嚴經》說）：『純音無塵根境圓融無對所對（純粹的音聲沒有塵垢，根和境圓融，沒有能對和所對）。』又云（又說）：『不自觀音以觀觀者（不自己觀聽音聲，而是用能觀的智慧來觀），能令眾生觀其音聲（能使眾生觀聽音聲），即得解脫（就能得到解脫）。』斯則同諸法無行經入音聲慧法門（這和《諸法無行經》進入音聲智慧法門相同）。何所動耶（有什麼可動搖的呢）？今於六塵中唯舉聲塵者（現在在六塵中只舉出聲塵，是因為），阿含說此以為禪刺也（《阿含經》說這個是禪定的障礙）。然上疏文俱於一二等下（然而上面的疏文都在一二等字下面），注者（註釋的人），以此解釋便當科文（用這個來解釋就應當分科），令易解故（使容易理解的緣故），非謂太近前也（不是說太靠近前面）。 起信論疏筆削記卷第十九 大正藏第 44 冊 No. 1848 起信論疏筆削記 起信論疏筆削記卷第二十 長水沙門子璇錄 觀中論心沉沒者（觀行中談論心沉沒的人），以真如無相（因為真如沒有形相），向即心絕分別不起（趨向真如，心就斷絕，分別心不起作用），故云沉沒（所以說沉沒）。此如二乘取空為證也（這就像二乘人執取空性作為證悟）。由沉寂故遂成二失（由於沉寂的緣故，就造成兩種過失），如下列釋（如下面所列的解釋）。論或起下正顯失（《起信論》中『或起』以下，正是顯示過失）。 疏初觀即法相觀（疏文中最初的觀就是法相觀），于中復有苦無常無我不凈之異（其中又有苦、無常、無我、不凈的差別）。以見不凈故不可愛（因為見到不凈，所以不可愛）。苦故不可忍（因為是苦，所以不可忍受）。無我故不自在（因為無我，所以不自在）。無常
【English Translation】 Like illusion (like a dream, illusion, bubble, shadow). Therefore, there is nothing to fear (therefore, there is nothing to be afraid of). A rope mistaken for a snake is not poisonous (a rope seen as a snake, but the rope itself is not poisonous), a stump mistaken for a ghost has no intention (a stump mistaken for a ghost, but the stump has no malicious intent), what is there to fear (what is there to be afraid of)? Therefore, the following text says: 'If one cultivates cessation (if one cultivates cessation and contemplation), one can abandon the cowardly views of the Two Vehicles (can abandon the cowardly and weak views of the Sravakas and Pratyekabuddhas of the Two Vehicles).' Since one is not cowardly, one is not the same as the Two Vehicles (since one is not cowardly and weak, one is different from the Two Vehicles). 'Not destroying' (the meaning of not destroying is), understanding others as oneself, one obtains gentleness (because one understands others as understanding oneself, one can be gentle). Gentleness therefore is not arrogant (gentleness therefore is not arrogant). Because one is not arrogant (because one is not arrogant), people will not be annoyed (people will not be annoyed). Not annoyed therefore not destroying (not annoyed therefore not destroying). Not destroying is practice (not destroying is the virtue of a Bodhisattva). 'Without worldly flavors' (without worldly flavors means), if people in the world do not study this Dharma (if people in the world do not study this Dharma), then love and wrong views will be deeply rooted and attached to the world (then love and wrong views will be deeply rooted, greedy and attached to the world). Now that we know the Three Realms are false and deceive people's six senses (now that we know the Three Realms are false, deceiving people's six senses), how can we be greedy and enjoy them (how can we be greedy and enjoy them)? Not enjoying, then one departs from love (not being greedy, one can depart from love). Departing from love reduces afflictions (departing from love reduces afflictions). Therefore, the following says: 'If one cultivates cessation, one counteracts ordinary people's attachment to the world (if one cultivates cessation, one can counteract ordinary people's attachment to the world). One who obtains Samadhi (one who obtains Samadhi), the True Thusness Samadhi is accomplished (can accomplish the True Thusness Samadhi).' Discussing external conditions universally refers to the six dusts (discussing external conditions universally refers to the six dusts of form, sound, smell, taste, touch, and dharma). Sound specifically refers to what the ear perceives (sound specifically refers to the sound dust that the ear perceives). Therefore, the Surangama Sutra says (therefore, the Surangama Sutra says): 'Pure sound without dust, root and realm are perfectly fused, without object and subject (pure sound has no dust, root and realm are perfectly fused, without object and subject).' It also says (it also says): 'Not oneself observing sound, but using observation to observe (not oneself listening to sound, but using the wisdom of observation to observe), can enable sentient beings to observe their sound (can enable sentient beings to observe their sound), and immediately attain liberation (and immediately attain liberation).' This is the same as entering the Dharma gate of sound wisdom in the Sutra of No-Action of All Dharmas (this is the same as entering the Dharma gate of sound wisdom in the Sutra of No-Action of All Dharmas). What is there to be moved by (what is there to be moved by)? Now, among the six dusts, only sound dust is mentioned (now, among the six dusts, only sound dust is mentioned because), the Agamas say this is a thorn in meditation (the Agamas say this is an obstacle to meditation). However, the above commentary is all under the words 'one or two' etc. (however, the above commentary is all under the words 'one or two' etc.), the commentator (the commentator), uses this explanation to divide the sections (uses this explanation to divide the sections), to make it easy to understand (to make it easy to understand), not to say it is too close to the front (not to say it is too close to the front). Commentary on the Awakening of Faith Treatise - Manuscript Notes, Volume 19 Taisho Tripitaka, Volume 44, No. 1848, Commentary on the Awakening of Faith Treatise - Manuscript Notes Commentary on the Awakening of Faith Treatise - Manuscript Notes, Volume 20 Recorded by Shramana Zixuan of Changshui Those who discuss the mind sinking in contemplation (those who discuss the mind sinking in contemplation), because True Thusness has no form (because True Thusness has no form), when approaching it, the mind ceases and discrimination does not arise (when approaching True Thusness, the mind ceases and discrimination does not arise), therefore it is called sinking (therefore it is called sinking). This is like the Two Vehicles taking emptiness as proof (this is like the Two Vehicles grasping emptiness as proof). Because of sinking into silence, two faults arise (because of sinking into silence, two faults arise), as listed below (as listed below). The Treatise's 'or arising' below precisely reveals the faults (The Treatise's 'or arising' below precisely reveals the faults). The initial contemplation in the commentary is contemplation of the characteristics of dharmas (the initial contemplation in the commentary is contemplation of the characteristics of dharmas), within which there are differences of suffering, impermanence, no-self, and impurity (within which there are differences of suffering, impermanence, no-self, and impurity). Because seeing impurity, it is not lovable (because seeing impurity, it is not lovable). Because of suffering, it is unbearable (because of suffering, it is unbearable). Because of no-self, it is not free (because of no-self, it is not free). Impermanence
故不可保。由是深厭世間而求出離。樂修眾善以備將來。夙興夜寐無敢怠墮。第四即精進觀勝心既發。唸唸精勤。敏則有功故能成辦。第二即大悲觀。謂見諸眾生漂沈苦海無有福慧。不知苦本。耽樂生死不求出離。故起大悲哀愍之意。故法華云。見六道眾生貧窮無福慧。入生死險道相續苦不斷。不求大勢佛及與斷苦法。為是眾生故而起大悲心。第三即大愿觀悲心既發。以愿要期不擇怨親勝劣。皆令脫苦逮得涅槃。眾生界盡我願方盡。故能成矣。疏四非常者。謂非斥彼常情所執之四境故。
無常中。論一切有為者。除六無為外余之。四位。並是有為。無得久停者。諸法既生。生已即滅。如露如電不可久留。故戒經云。壯色不停猶如奔馬。人命無常過於山水。今日雖存明亦難保。無常經云。假使妙高山劫盡皆散壞。大海深無底亦復有枯竭。大地及日月時至皆歸盡。未曾有一事不被無常吞。
苦觀中。論一切心行等。如經中說。一念有九十剎那。一剎那中九百生滅。既速生速滅誠為苦也。故前云。動則有苦果不離因。然苦者。逼迫為義。五苦八苦種種不同。略而論之。不離三種。謂苦苦壞苦行苦。三苦之內行苦最通。不唯五趣皆有。抑亦三乘悉具。今就通義故標一也。
無我中論恍忽如夢者。念過去法恍
【現代漢語翻譯】 現代漢語譯本：因此，（善行）是不可靠的。由此深深厭惡世間，從而尋求出離。樂於修習各種善行，以準備未來。早起晚睡，不敢有絲毫懈怠。第四是精進觀，殊勝之心一旦發起，唸唸精勤。敏捷就能有所成就，所以能夠成辦。第二是大悲觀，即見到各種眾生漂流沉沒在苦海之中，沒有福報和智慧，不知道痛苦的根源，貪戀生死，不尋求出離，因此生起大悲哀憐之心。所以《法華經》說：『見到六道眾生貧窮沒有福慧，進入生死險惡的道路，相續不斷的受苦。不尋求大勢至菩薩以及斷除痛苦的方法，爲了這些眾生而生起大悲心。』第三是大愿觀，悲心一旦發起，就以誓願來約束自己，不選擇怨親和勝劣，都要讓他們脫離痛苦，獲得涅槃。眾生界沒有窮盡，我的願望才算窮盡，這樣才能成功。疏解『四非常』，是指並非斥責那些常情所執著的四種境界。 在無常觀中，論述一切有為法，除了六種無為法之外，其餘的四種位，都是有為法。沒有能夠長久停留的。諸法既然產生，產生之後立即滅亡，如同露水和閃電，不可長久停留。所以戒經說：『壯盛的容顏不會停留，如同奔跑的駿馬。人的生命無常，超過了山上的流水。今天雖然存在，明天也很難保證。』《無常經》說：『假使妙高山，劫盡都會散壞。大海深不見底，也會有枯竭的時候。大地以及日月，時辰到了都會歸於消亡。未曾有一件事不被無常所吞噬。』 在苦觀中，論述一切心行等，如經中所說，一念有九十剎那，一剎那中有九百生滅。既然快速產生快速滅亡，確實是痛苦的。所以前面說：『動就有苦果，不離因。』然而苦，是逼迫的意思。五苦八苦種種不同，簡略地論述，不離三種，即苦苦、壞苦、行苦。三種苦中，行苦最為普遍，不僅五趣都有，而且三乘都具備。現在就普遍的意義，所以標出一個。 在無我觀中，論述恍惚如夢，念過去法恍
【English Translation】 English version: Therefore, (good deeds) are unreliable. From this, one deeply detests the world and seeks liberation. One delights in cultivating various good deeds to prepare for the future. Rising early and sleeping late, one dares not be lazy or懈怠. The fourth is the contemplation of diligence (精進觀), once the supreme mind is aroused, one is diligent in every thought. Quickness leads to accomplishment, so one can achieve it. The second is the contemplation of great compassion (大悲觀), which is seeing all beings drifting and sinking in the sea of suffering, without fortune or wisdom, not knowing the root of suffering, indulging in birth and death, and not seeking liberation, thus arousing great compassion and pity. Therefore, the Lotus Sutra says: 'Seeing beings in the six realms (六道) impoverished and without fortune or wisdom, entering the perilous path of birth and death, suffering continuously without end. Not seeking the Bodhisattva Mahasthamaprapta (大勢至) and the method to end suffering, for the sake of these beings, one arouses great compassion.' The third is the contemplation of great vows (大愿觀), once compassion is aroused, one uses vows to restrain oneself, not choosing between enemies and relatives, superiors and inferiors, all must be freed from suffering and attain Nirvana (涅槃). If the realm of beings is not exhausted, my vows will not be exhausted, only then can one succeed. The commentary on 'four impermanences' (四非常) means that it is not to rebuke the four realms clung to by common sentiments. In the contemplation of impermanence (無常觀), it discusses all conditioned dharmas (有為法), except for the six unconditioned dharmas (六無為), the remaining four positions are all conditioned dharmas. Nothing can stay for long. Since all dharmas arise, they immediately perish after arising, like dew and lightning, they cannot stay for long. Therefore, the precepts say: 'The vigor of youth does not stay, like a galloping horse. Human life is impermanent, surpassing the mountain streams. Although it exists today, it is difficult to guarantee tomorrow.' The Sutra of Impermanence (無常經) says: 'Even if Mount Meru (妙高山) is destroyed at the end of a kalpa (劫), the deep sea without a bottom will also have a time of drying up. The earth, the sun, and the moon will all return to extinction when the time comes. There has never been a thing that is not swallowed by impermanence.' In the contemplation of suffering (苦觀), it discusses all mental activities, etc., as the sutra says, one thought has ninety kshanas (剎那), and one kshana has nine hundred births and deaths. Since it arises and perishes quickly, it is indeed suffering. Therefore, it was said earlier: 'Movement has a bitter result, inseparable from the cause.' However, suffering means oppression. The five sufferings and eight sufferings are all different, but briefly speaking, they are inseparable from three types, namely suffering of suffering (苦苦), suffering of change (壞苦), and suffering of conditioning (行苦). Among the three sufferings, the suffering of conditioning is the most universal, not only do all five realms have it, but also all three vehicles possess it. Now, based on the universal meaning, one is marked. In the contemplation of no-self (無我觀), it discusses being dazed like a dream, thinking of past dharmas being dazed
恍忽忽。似有而無如存若亡。徒有言說實不可得。故云如夢。何啻過去現在亦然。故凈名云。是身如夢虛妄見也。疏難追者。非謂有體而求之不易。故曰難追。以全體自空但有言說。故云無體也。論如電光者。應念諸法。前屬過去後屬未來。於二中間無體可住。終不可取。故云如電。故凈名云。是身如電唸唸不住也。疏剎那者。時之邊際也。不住者。經云。初生即有滅不為愚者說。又經云。剎那剎那唸唸之間不得停住。論如雲等者。云起晴空。何曾有本法生真界。寧見所從。以生時無有來處故。滅時亦無去處。凈名云。是身如雲須臾變滅也。疏緣集等者。兼能集之緣。亦無來處並同于云。然此段文正是空觀。今科云無我者。以要對破常等四倒。故三世既空則無有法。法尚不可得。豈更存乎我耶。故曰無我。
四中論不凈等者。凈名云。是身不凈穢惡充滿。然有五種。一種子不凈。父精母血之所成故。二住處不凈。生熟二藏中間住故。三自體不凈。三十六物共和合故。三十六者。外相三四丑。謂發毛爪齒睇淚涕唾垢汗便利。身器二六成。謂面板血肉筋脈骨髓肪膏腦膜中含十二穢。謂脾腎心肺肝膽腸胃赤痰白痰生熟二藏。四自相不凈。九孔常流諸穢惡故。五究竟不凈。身壞命終不可堪故。形骸若斯。復何可樂。疏除
【現代漢語翻譯】 現代漢語譯本 恍惚惚，似有似無，如存在又如消亡。僅有言語描述，實則不可把握，所以說如夢一般。豈止是過去，現在也是如此。所以《維摩詰經》說：『此身如夢，虛妄所見也。』疏解『難追』，不是說有實體而難以尋求，所以說『難追』，而是說整體本性空無，只有言語描述，所以說『無體』啊。 論中說如電光，應念諸法，前一念屬於過去，后一念屬於未來，在兩者之間沒有實體可以停留，終究不可把握，所以說如電。所以《維摩詰經》說：『此身如電，唸唸不住也。』疏解『剎那』，是時間的邊際。『不住』，經中說：『初生即有滅，不為愚者說。』又經中說：『剎那剎那，唸唸之間不得停住。』 論中說如雲等，云起于晴空，何曾有根本？法生於真界，哪裡能見到它從何而來？因為生起時沒有來處，滅去時也沒有去處。《維摩詰經》說：『此身如雲，須臾變滅也。』疏解『緣集』，兼指能聚集的因緣，也沒有來處，與云相同。然而這段文字正是空觀。現在科判為『無我』，是要針對性地破除常、樂等四種顛倒。既然三世皆空，就沒有法存在。法尚且不可得，哪裡還存在我呢？所以說『無我』。 四中論述不凈等，維摩詰經說：『是身不凈，穢惡充滿。』有五種不凈。第一種子不凈，由父精母血所成。第二住處不凈，住在生藏和熟藏之間。第三自體不凈，由三十六種物質共同和合而成。三十六種物質，外相有三十二種醜陋之物，即頭髮、毛髮、指甲、牙齒、眼淚、鼻涕、唾液、污垢、汗液、大小便。身器有二十六種，即面板、血、肉、筋、脈、骨、髓、脂肪、腦膜，其中包含十二種污穢之物，即脾、腎、心、肺、肝、膽、腸、胃、赤痰、白痰、生藏、熟藏。第四自相不凈，九孔經常流出各種污穢之物。第五究竟不凈，身體壞滅，性命終結，不可忍受。形骸如此，又有什麼值得貪戀的呢？疏解
【English Translation】 English version Vaguely, it seems to exist and not exist, like being present and disappearing. There are only verbal descriptions, but it is actually unattainable, so it is said to be like a dream. It's not just the past, but the present is also like this. Therefore, the Vimalakirti Sutra says: 'This body is like a dream, a false perception.' The commentary 'difficult to trace' does not mean that there is a substance that is difficult to seek. Therefore, it is said to be 'difficult to trace' because the entire nature is empty, and there are only verbal descriptions, so it is said to be 'without substance'. The treatise says it is like lightning, responding to thoughts of all dharmas. The previous thought belongs to the past, and the next thought belongs to the future. There is no substance to stay between the two, and it is ultimately unattainable, so it is said to be like lightning. Therefore, the Vimalakirti Sutra says: 'This body is like lightning, constantly changing.' The commentary 'kshana' (moment) is the boundary of time. 'Non-abiding', the sutra says: 'The moment of birth is the moment of destruction, not to be spoken to the foolish.' And the sutra says: 'Moment by moment, thought by thought, there is no stopping.' The treatise says it is like clouds, etc. Clouds rise in the clear sky, where is the root? Dharmas arise in the realm of truth, where can one see where they come from? Because there is no place of origin when they arise, and there is no place to go when they disappear. The Vimalakirti Sutra says: 'This body is like a cloud, changing and disappearing in an instant.' The commentary 'conditions gathering' also refers to the conditions that can gather, which have no place of origin and are the same as clouds. However, this passage is precisely the contemplation of emptiness. Now the heading is 'no self', which is to specifically break the four inversions of permanence, pleasure, etc. Since the three times are empty, there is no dharma to exist. If dharma is unattainable, how can there be a self? Therefore, it is said to be 'no self'. The fourth discusses impurity, etc. The Vimalakirti Sutra says: 'This body is impure, filled with filth.' There are five kinds of impurity. First, the seed is impure, formed from the father's sperm and the mother's blood. Second, the dwelling place is impure, residing between the raw and cooked organs. Third, the self is impure, formed by the common combination of thirty-six substances. The thirty-six substances, the external appearance has thirty-two ugly things, namely hair, body hair, nails, teeth, tears, nasal mucus, saliva, dirt, sweat, feces, and urine. The body has twenty-six things, namely skin, blood, flesh, tendons, veins, bones, marrow, fat, and meninges, which contain twelve dirty things, namely spleen, kidney, heart, lungs, liver, gallbladder, intestines, stomach, red phlegm, white phlegm, raw organs, and cooked organs. Fourth, the self-appearance is impure, the nine orifices often flow out various dirty things. Fifth, ultimately impure, the body decays, life ends, and it is unbearable. The form is like this, what is there to be greedy for? Commentary
四倒者。常樂我凈是凡夫所執。四種顛倒故。今以無常等四觀。一一對治。如以四藥治於四病。
大悲中。論如是等者。以悟自身非常既爾。當念眾生亦復如是。無明迷故。不自覺知故。起大悲也。三界九類故云一切。從無始下窮其苦源。蓋是無明所作故。前文云。以有無明染法因故。則熏習真如。以熏習故則有妄心。乃至造業受於一切身心等苦。已受下明三世皆苦也。難捨等者。無明未盡已前不能免故。故法華云。一切眾生為生老病死憂悲苦惱之所燒煮。亦以五欲財利故。受種種苦。又以貪著追求故。現受眾苦。后受地獄餓鬼畜生之苦。若生天上。及在人間貧窮困苦。愛別離苦。怨憎會苦。如是等種種諸苦。眾生沒在其中。歡喜遊戲不覺不知不驚不怖。亦不生厭不求解脫。疏無心厭背等者。反知厭背苦。則有邊故。前文說染法得佛后則有斷故。十地經云。有無數身已滅今滅。如是生滅不能于身而生厭離。轉更增長機關苦事。隨生死流不能還反。深發悲心者。眾生與己性無二源。真樂本有而背之不求。妄苦本空而愛之不捨。迷頭認影枉此艱辛。行者觀之。必生悲濟。
大愿中。疏因悲立愿者。思惟眾生三世之苦難捨離故。猛立希欲要結之心。樂具德行濟度彼苦。愿體者。若有分別則不能普度永度。便成顛
【現代漢語翻譯】 現代漢語譯本：所謂的『四倒』，指的是常、樂、我、凈這四種顛倒的觀念，這是凡夫俗子所執著的。因為這四種顛倒的緣故，現在用無常、苦、無我、不凈這四種觀想，一一對治這些顛倒。就像用四種藥物來治療四種疾病一樣。
在『大悲』之中，《論》中這樣說：領悟到自身的無常之後，應當想到一切眾生也同樣是無常的。因為無明的迷惑，所以不能自覺覺知，因此生起大悲心。三界九類眾生，所以稱為『一切』。從無始以來，窮究其痛苦的根源，大概都是無明所造成的。前面的經文說：『因為有無明染法的因，所以熏習真如，因為熏習的緣故，所以有妄心，乃至造業，承受一切身心等苦。』『已受』以下說明三世都是苦的。『難捨』等，指的是無明沒有斷盡之前，不能夠避免痛苦。所以《法華經》說：『一切眾生為生老病死憂悲苦惱之所燒煮』，也因為五欲財利的緣故，承受種種痛苦。又因為貪著追求的緣故，現在承受眾苦，將來承受地獄、餓鬼、畜生之苦。如果生到天上，以及在人間，也會有貧窮困苦、愛別離苦、怨憎會苦等等。眾生沉沒在其中，歡喜遊戲，不覺不知，不驚不怖，也不生厭離心，不求解脫。疏文中『無心厭背』等，指的是反過來知道厭背痛苦，那麼就有邊際了。前面的經文說染法在成佛之後就會斷除。』《十地經》說：『有無數身體已經滅亡，現在也在滅亡。』像這樣生滅，不能夠對身體產生厭離，反而更加增長機關苦事，隨著生死流轉，不能夠返回。深深地發起悲心，是因為眾生與自己的本性沒有二致，真正的快樂本來就有，卻背離它而不去追求，虛妄的痛苦本來是空的，卻喜愛它而不捨棄。迷頭認影，白白地遭受這些艱難困苦。修行人觀察到這些，必定會生起悲憫救濟之心。
在『大愿』之中，疏文中說『因為悲心而立下大愿』，指的是思維眾生三世的痛苦難以舍離的緣故，猛烈地立下希望和要達成的決心，喜歡具備功德和德行，來救濟他們的痛苦。愿的本體，如果有所分別，就不能夠普遍地救度，永遠地救度，就會變成顛倒。
【English Translation】 English version: The 'Four Inversions' refer to the perverted notions of permanence, happiness, self, and purity, which are clung to by ordinary beings. Because of these four inversions, we now use the four contemplations of impermanence, suffering, non-self, and impurity to counteract them one by one, just as we use four medicines to treat four diseases.
In 'Great Compassion,' the Treatise states: 'Having realized the impermanence of oneself, one should contemplate that all sentient beings are also impermanent.' Because of the delusion of ignorance, they are unable to consciously realize this, and thus great compassion arises. The beings of the Three Realms and Nine Classes are referred to as 'all.' From beginningless time, tracing the source of their suffering, it is generally caused by ignorance. The preceding text states: 'Because there is the cause of defiled dharmas due to ignorance, it conditions the True Thusness. Because of this conditioning, there is a deluded mind, and consequently, karma is created, and all physical and mental sufferings are experienced.' 'Already experienced' below clarifies that the three periods of time are all suffering. 'Difficult to relinquish,' etc., refers to the inability to avoid suffering before ignorance is exhausted. Therefore, the Lotus Sutra says: 'All sentient beings are burned and cooked by birth, old age, sickness, death, sorrow, grief, suffering, and affliction.' Also, because of the five desires and wealth, they endure various sufferings. Furthermore, because of attachment and pursuit, they presently experience various sufferings, and in the future, they will experience the sufferings of hell, hungry ghosts, and animals. If they are born in the heavens or among humans, they will experience poverty, hardship, the suffering of separation from loved ones, and the suffering of encountering enemies. Sentient beings are submerged in these sufferings, rejoicing and playing without awareness, without surprise or fear, without generating aversion, and without seeking liberation. The commentary 'without a mind to be averse' etc., refers to knowing to be averse to suffering, then there is a boundary. The preceding text states that defiled dharmas will be cut off after attaining Buddhahood. The Ten Stages Sutra says: 'Countless bodies have already perished, and are now perishing.' Like this arising and ceasing, one cannot generate aversion to the body, but instead increases the activities of suffering, following the flow of birth and death without being able to return. Deeply generating compassion is because sentient beings and oneself are of the same nature, true happiness is originally present but is turned away from and not sought, and illusory suffering is originally empty but is loved and not relinquished. Mistaking the head for the shadow, one suffers these hardships in vain. The practitioner who observes this will surely generate compassion and the desire to help.
In 'Great Vow,' the commentary states 'Establishing a vow because of compassion' refers to contemplating that the sufferings of sentient beings in the three periods of time are difficult to relinquish, and therefore, fiercely establishing a hope and a determination to achieve it, delighting in possessing merit and virtue to relieve their suffering. The essence of the vow, if there is discrimination, then one cannot universally liberate and eternally liberate, and it will become inverted.
倒不稱法性。以法性離分別故。然此亦是不顛倒心也。長時心者。于中初之三句且是內修德本。若自無德行焉以化人。先利其器必善其事也。故華嚴疏云。川有殊而不枯。山有玉而增潤。內無德本外豈能談。又凈名云。若自有縛能解彼縛。無有是處。若自無縛必能解縛也。后之一句正是長時。廣大心者。文云。一切則九類四生無不攝盡。故成廣大。初句即是能度方便。若無方便則焉令發心。故以漚和善巧。令悉從化也。第一心者。高出人天二乘之境。更無過此故。稱第一也。今詳文中具有四愿。謂離分別即誓斷煩惱。遍修諸行即誓學法門。盡未來等即誓。度眾生。令得涅槃即誓成佛道。既令彼得功歸於己。即是自希證也。
精進中論以起等者。既發如是希欲之心。應行是事而無怠墮。斯則以思無益不如於學。故一切善法勤而行之。茍能無處不修。無時不作。勤勇匪懈心不厭舍。則自然成就自利利他也。
結觀中。論若余等者。謂燕坐則唯專于止。若從坐起。余諸威儀當應思察利害之事。念欲去取也。疏順理者。一切善法順真如理。前文云。若人修行一切善法。自然歸順真如法故。以諸善行。外違妄染內順真如。故云順理。即作持門也。違理者。一切惡法諸不律儀內與法性相違。外能招報諸苦。故不應作。
【現代漢語翻譯】 現代漢語譯本 不符合法性，因為法性遠離分別。然而，這也就是不顛倒的心。『長時心』，其中最初的三句是內在修養德行的根本。如果自己沒有德行，又怎麼去教化他人呢？要先使工具鋒利，才能把事情做好。所以《華嚴疏》說：『河流有差異但不會乾涸，山中有玉而更加潤澤。』內心沒有德行的根本，外在又怎麼能談論呢？又《維摩詰經》說：『如果自己被束縛，卻能解開別人的束縛，沒有這樣的道理。如果自己沒有被束縛，必定能解開束縛。』最後一句正是『長時』的含義。『廣大心』，經文中說：『一切，也就是九類四生，沒有不被包含殆盡的。』所以成就廣大。最初一句就是能夠度化眾生的方便。如果沒有方便，又怎麼能使眾生髮心呢？所以用巧妙的方法，使他們都順從教化。『第一心』，高出於人天二乘的境界，再沒有超過它的，所以稱為第一。現在詳細考察文中的含義，具有四種誓願。所謂遠離分別，就是誓願斷除煩惱。普遍修習各種行為，就是誓願學習法門。盡未來際等等，就是誓願度化眾生。使他們得到涅槃，就是誓願成就佛道。既然使他們得到利益，功德歸於自己，也就是自己希望證得果位。
在精進中，論述以『起』等開始的內容。既然發起了這樣的希望和慾望之心，就應該實行這些事情而沒有懈怠。這樣，思考無益的事情不如學習。所以一切善法都要勤奮地實行。如果能夠無處不修，無時不作，勤奮勇敢而不懈怠，內心不厭倦捨棄，那麼自然就能成就自利利他。
在總結觀想中，論述以『若余』等開始的內容。所謂燕坐只是專注于止。如果從座位起身，其餘各種威儀都應當思考觀察利害的事情，考慮想要捨棄和獲取什麼。《疏》中說，順應真如之理，就是一切善法都順應真如之理。前面的經文說：『如果有人修行一切善法，自然歸順真如法。』因為各種善行，外在違背虛妄的染污，內在順應真如，所以說順應真理，也就是作持門。違背真理，就是一切惡法和各種不合戒律的行為，內在與法性相違背，外在能夠招致各種痛苦的報應，所以不應該做。
【English Translation】 English version It does not accord with Dharmata (法性, the nature of reality), because Dharmata is free from discrimination. However, this is also a non-inverted mind. 'Prolonged mind' (長時心), the first three sentences therein are the foundation of cultivating virtue internally. If one does not have virtue oneself, how can one transform others? To sharpen one's tools is to do one's work well. Therefore, the Huayan Commentary says: 'Rivers have differences but do not dry up; mountains have jade and become more lustrous.' If there is no foundation of virtue within, how can one talk about it externally? Also, the Vimalakirti Sutra says: 'If one is bound oneself, can one untie the bonds of others? There is no such thing. If one is not bound oneself, one can certainly untie bonds.' The last sentence is precisely the meaning of 'prolonged.' 'Vast mind' (廣大心), the text says: 'Everything, that is, the nine categories and four types of birth, are all included without exception.' Therefore, it achieves vastness. The first sentence is the expedient means to liberate beings. If there are no expedient means, how can one cause beings to generate the aspiration for enlightenment? Therefore, use skillful means to make them all follow the teachings. 'First mind' (第一心), it is higher than the realms of humans, devas, and the two vehicles (二乘, Shravakas and Pratyekabuddhas), and there is nothing beyond it, so it is called the first. Now, examining the meaning of the text in detail, it has four vows. That is, being free from discrimination is the vow to cut off afflictions. Universally cultivating all practices is the vow to learn the Dharma doors. Exhausting the future, etc., is the vow to liberate all beings. Causing them to attain Nirvana is the vow to achieve Buddhahood. Since one causes them to gain benefit, and the merit returns to oneself, it is also oneself hoping to attain enlightenment.
In the discussion of diligence, the content beginning with 'arising' (起) is discussed. Since one has generated such a mind of hope and desire, one should practice these things without laziness. In this way, thinking about useless things is not as good as learning. Therefore, all good dharmas should be practiced diligently. If one can cultivate everywhere and act at all times, be diligent and courageous without懈怠, and the mind does not厭倦捨棄, then one will naturally achieve self-benefit and benefiting others.
In the concluding contemplation, the content beginning with 'if remaining' (若余) is discussed. So-called sitting meditation (燕坐) is only focused on cessation (止). If one rises from the seat, all other deportments should contemplate and observe matters of benefit and harm, considering what one wants to abandon and acquire. The Commentary says that conforming to principle (順理) means that all good dharmas conform to the principle of Suchness (真如). The previous text says: 'If a person cultivates all good dharmas, they naturally return to Suchness.' Because all good actions outwardly violate false defilements and inwardly conform to Suchness, it is said to conform to principle, which is the door of upholding practice (作持門). Violating principle (違理) means that all evil dharmas and various unwholesome behaviors inwardly contradict Dharmata and outwardly can bring about various painful retributions, so they should not be done.
即止持門也。
總標中。論若行等者。此約四儀六緣之中。皆須止觀雙修定慧俱運。疏動靜別修者。雖云別修。應須習其雙運以前文云。雖先止后觀。次第別辨。然至修時。豈得相離。以文不累書。故成前後。今此文中說俱者。亦是重辨前文。恐人修時各自習故。故勸皆應止觀俱行也。以因時俱行果方雙運。如有足無目有目無足。皆不到清涼池。獨輪之車豈免覆轍。故經云。因地心與果地覺無二無別。方曰始終不相離也。
即止中。論自性不生者。故中論曰。諸法不自生亦不從他生。不共不無因。是故知無生。今舉四中之一。故云自性。此即無我無造無受者也。下即善惡之業亦不亡。非有義者。遍計全空故言非有。依他不泯故不言無。若言無者。則墮斷過以非同兔角畢竟無。故論即念因緣等者。故經云。諸法因緣生諸法因緣滅。又云。因緣和合虛妄有生等。疏非無義者。依他宛然。故言非無遍計全空故不言有。若言有者。即墮常過以非同妄情有所得故。此二者。性相有殊。不二者。體用常俱。此順等者。有二義。一順教。即此所引是佛聖言。二順理。謂不動真際是性不變。建立諸法即性隨緣。一法二義。故云即也。故前疏云。不變性而緣起染凈常殊。良以等者。經云。法身流轉五道名為眾生。中論云。以
【現代漢語翻譯】 現代漢語譯本： 這就是止持門（即通過止息妄念和堅持正念來修行的方法）的含義。
在總標（總的標示）中，《論》中說的『若行等者』，是指在四儀（行、住、坐、臥）和六緣（眼、耳、鼻、舌、身、意）之中，都必須止觀雙修，定慧並運。《疏》中說的『動靜別修者』，雖然說是分別修習，也應該練習止觀雙運，因為前面說過，雖然先止后觀，次第有所區別，但到了實際修習的時候，怎麼能互相分離呢？因為文字不宜過多重複，所以前後分開來說。現在這段文字中說『俱』（一起）的意思，也是再次辨明前文，恐怕人們在修習的時候各自單獨修習，所以勸告大家應該止觀一起進行。因為在因地（修行階段）上一起修行，才能在果地（證悟階段）上雙運。如果只有腳而沒有眼睛，或者只有眼睛而沒有腳，都不能到達清涼池（涅槃）。獨輪的車子怎麼能避免翻車呢？所以經中說，『因地的心和果地的覺悟沒有兩樣沒有分別』，才叫做始終不相離。
在『即止』（即是止）中，《論》中說的『自性不生者』，所以《中論》說：『諸法不自生，亦不從他生，不共不無因，是故知無生。』現在只舉出四種情況中的一種，所以說是『自性』。這就是無我、無造、無受的意思。下面說的『善惡之業亦不亡』，『非有』的意思是，遍計所執性完全是空，所以說是『非有』。依他起性不會消失，所以不說『無』。如果說『無』，那就落入斷滅的過失，因為它不像兔角一樣畢竟是無。所以《論》中說的『即念因緣等者』，所以經中說：『諸法因緣生，諸法因緣滅。』又說：『因緣和合，虛妄有生』等等。《疏》中說的『非無』的意思是，依他起性宛然存在，所以說是『非無』，遍計所執性完全是空，所以不說『有』。如果說『有』，那就落入常的過失，因為它不像妄情一樣有所得。這兩者，體性和現象有所不同，『不二』的意思是，本體和作用常常在一起。『此順等者』，有兩種含義：一是順教，就是這裡所引用的是佛的聖言；二是順理，就是不動真際是自性不變，建立諸法是自性隨緣。一個法有兩種含義，所以說是『即』。所以前面的《疏》中說：『不變性而緣起染凈常殊』。『良以等者』，經中說：『法身流轉五道名為眾生。』《中論》說：『以』
【English Translation】 English version: This is the meaning of the 'gate of cessation and upholding' (i.e., the method of practice through ceasing deluded thoughts and upholding right mindfulness).
In the general introduction, the 'Treatise' says, 'If practicing, etc.,' this refers to the fact that within the four dignities (walking, standing, sitting, lying down) and the six conditions (eye, ear, nose, tongue, body, mind), one must cultivate both cessation and contemplation, and operate both samadhi and wisdom. The 'Commentary' says, 'Separate cultivation of movement and stillness,' although it says separate cultivation, one should practice the dual operation of cessation and contemplation, because the previous text said, although cessation comes before contemplation, and the order is distinguished, how can they be separated when it comes to actual practice? Because the text should not be repetitive, it is presented in sequence. Now, the word 'both' in this text is also to re-explain the previous text, fearing that people will practice separately, so it is advised that everyone should practice both cessation and contemplation together. Because one practices together in the causal stage (stage of practice), one can operate dually in the resultant stage (stage of enlightenment). If one has feet but no eyes, or eyes but no feet, one cannot reach the Clear Cool Pond (Nirvana). How can a one-wheeled cart avoid overturning? Therefore, the sutra says, 'The mind in the causal ground and the awakening in the resultant ground are not two, not different,' which is called not being separated from beginning to end.
In 'is cessation' (i.e., is cessation), the 'Treatise' says, 'Self-nature is not produced,' therefore the 'Middle Treatise' says, 'All dharmas are not self-produced, nor are they produced from others, not together, not without cause, therefore it is known that there is no production.' Now, only one of the four situations is mentioned, so it is said 'self-nature.' This is the meaning of no self, no creator, no receiver. Below it says, 'Good and evil karma are also not lost,' 'not existent' means that the completely empty nature of the discriminated is spoken of as 'not existent.' The dependent arising nature does not disappear, so it is not said 'non-existent.' If it is said 'non-existent,' then one falls into the fault of annihilation, because it is not like a rabbit's horn, which is ultimately non-existent. Therefore, the 'Treatise' says, 'is the thought of conditions, etc.,' therefore the sutra says, 'All dharmas arise from conditions, all dharmas cease from conditions.' It also says, 'Conditions come together, and false existence arises,' etc. The 'Commentary' says, 'not non-existent' means that the dependent arising nature is clearly present, so it is said 'not non-existent,' the completely empty nature of the discriminated is spoken of as 'not existent.' If it is said 'existent,' then one falls into the fault of permanence, because it is not like delusional feelings that have something to be gained. These two, the nature and phenomena are different, 'not two' means that the essence and function are always together. 'This accords, etc.,' has two meanings: one is to accord with the teachings, that is, what is quoted here is the holy words of the Buddha; the other is to accord with the principle, that is, the unmoving true reality is the unchanging self-nature, and the establishment of all dharmas is the self-nature following conditions. One dharma has two meanings, so it is said 'is.' Therefore, the previous 'Commentary' said, 'The unchanging nature arises from conditions, and the defilement and purity are always different.' 'Because of, etc.,' the sutra says, 'The Dharmakaya flows through the five paths and is called sentient beings.' The 'Middle Treatise' says, 'Because of'
有空義故一切法得成也。故能等者。約境修心以成觀行。境既即亡而存。心亦即止成觀也。然前段即真如門。後段即生滅門。二門不二但是一心。故得止觀雙運。
即觀中。論雖念因緣等者。即前非無義也。而亦下即前非有義也。疏不分配者。以前影后故。
疏文二。初正釋文旨。故疏序云。不捨緣而即真凡聖致一。此乃即隨緣而不變故。良以等者。經云。一切眾生皆如也。前文云。以一切法即真實性故。故能下亦同前文。約境修心以成止行。境既即存而亡。心亦即觀成止也。配歸二門反前可見。
說時下。二通示用心。說有前後等者。文不累書。言不頓發故。觀之與止前後而辨。若在行人修心之際。須止觀融镕無前無後。謂即止而修觀寂而常照也。即觀而修止照而常寂也。寂照之體即是一心。一心名為實性。故云。法性寂然名止。寂而常照名觀。此中不唯止觀不二。抑亦心境一如。謂以無緣智緣無相境。以無相境相無緣智。境智一如。如水與水。唯一實相更無別法。方名圓頓止。觀真如三昧。
對障中。疏治二過等者。凡夫不知諸法自性無生。見有人法而起貪愛。樂住世間。今修止道令知法本。不然今則無滅。自然見三界虛妄。如虛空華不樂住著也。二乘得之。見法無我于苦不怖。豈欲速
【現代漢語翻譯】 現代漢語譯本：因為空和意義的緣故，一切法才能成就。所以說『能等』，是就境界來修心，以成就觀行。境界既然當下消失而存在，心也就當下止息而成就觀。然而，前一段是真如門，后一段是生滅門。二門不是兩個，而是一個心，所以能夠止觀雙運。
在觀中，論中說『念因緣等』，就是前面說的『非無』的意思。而『亦下』就是前面說的『非有』的意思。疏中說『不分配』，是因為前面已經影射了後面。
疏文分為兩部分。首先是正式解釋文旨。所以疏序說：『不捨棄因緣而直入真如，凡夫和聖人達到一致。』這正是隨順因緣而不改變的緣故。因為經中說：『一切眾生皆是如。』前面文中說：『因為一切法就是真實性。』所以『故能下』也和前面的文相同，是就境界來修心，以成就止行。境界既然當下存在而消失，心也就當下觀照而成就止。把它們配歸到二門，和前面的順序相反，可以看出來。
『說時下』，第二部分是普遍地指示用心的方法。『說有前後等』，是因為文字不能重複書寫，言語不能同時發出。觀和止的辨別有先後順序。如果在修行人修心的時候，必須止觀融合，沒有先後。就是說，在止息的時候修觀，寂靜而常照；在觀照的時候修止，照了而常寂。寂照的本體就是一個心，一個心名為實性。所以說：『法性寂然名為止，寂而常照名為觀。』這裡不僅止觀不二，而且心境也是一如。就是用無緣智去緣無相境，用無相境去相無緣智。境和智一如，如同水和水一樣，只有一個實相，沒有其他不同的法，才叫做圓頓止觀真如三昧（Samadhi，三昧）。
『對障中』，疏中說『治二過等』，凡夫不知道諸法自性無生，見到人法就生起貪愛，喜歡住在世間。現在修止道，讓他們知道法的根本不然，現在就沒有滅。自然會見到三界虛妄，如同虛空中的花朵，不喜歡住在其中。二乘（Śrāvaka，聲聞乘和Pratyekabuddha，緣覺乘）之人得到它，見到法無我，對於苦不感到恐懼，哪裡還想要快速...
【English Translation】 English version: Because of emptiness and meaning, all dharmas (phenomena, teachings) are accomplished. Therefore, 'being able to equalize' refers to cultivating the mind based on the realm of objects to achieve contemplative practice. Since the realm of objects vanishes and exists simultaneously, the mind also ceases and achieves contemplation. However, the previous section is the True Thus Gate (真如門, Zhēnrú Mén), and the latter section is the Birth and Death Gate (生滅門, Shēngmiè Mén). These two gates are not two but one mind, thus enabling the dual practice of cessation and contemplation.
In contemplation, the treatise mentions 'thinking of conditions, etc.,' which refers to the previous meaning of 'not non-existent.' And 'also below' refers to the previous meaning of 'not existent.' The commentary says 'not allocating' because the former foreshadows the latter.
The commentary text is divided into two parts. First, it formally explains the meaning of the text. Therefore, the commentary preface says: 'Without abandoning conditions, one directly enters True Thusness, unifying ordinary beings and sages.' This is precisely because of following conditions without changing. Because the sutra says: 'All sentient beings are like this.' The previous text says: 'Because all dharmas are the true nature.' Therefore, 'being able to below' is also the same as the previous text, referring to cultivating the mind based on the realm of objects to achieve the practice of cessation. Since the realm of objects exists and vanishes simultaneously, the mind also contemplates and achieves cessation. Allocating them to the two gates reverses the previous order, which can be seen.
'When speaking below,' the second part universally indicates the method of using the mind. 'Speaking of having before and after, etc.,' is because the text cannot be written repeatedly, and words cannot be uttered simultaneously. The distinction between contemplation and cessation has a sequential order. If, during the time when a practitioner cultivates the mind, cessation and contemplation must be fused together without before or after. That is, when ceasing, one cultivates contemplation, being still and constantly illuminating; when contemplating, one cultivates cessation, illuminating and constantly still. The essence of stillness and illumination is one mind, and one mind is called true nature. Therefore, it is said: 'The nature of dharma being still is called cessation, being still and constantly illuminating is called contemplation.' Here, not only are cessation and contemplation non-dual, but also the mind and realm are one as well. That is, using unconditioned wisdom to connect with the realm of no-form, and using the realm of no-form to connect with unconditioned wisdom. The realm and wisdom are one, like water and water, only one true aspect, with no other different dharma, which is called perfect and sudden cessation and contemplation True Thusness Samadhi (Samadhi, 三昧).
'In opposition to obstacles,' the commentary says 'curing two faults, etc.,' Ordinary people do not know that the self-nature of all dharmas is unproduced, and upon seeing people and dharmas, they give rise to greed and love, and like to dwell in the world. Now, by cultivating the path of cessation, they are made to know that the root of dharma is not so, and now there is no extinction. Naturally, they will see that the three realms are illusory, like flowers in the sky, and will not like to dwell in them. Those of the Two Vehicles (Śrāvaka, 聲聞乘 and Pratyekabuddha, 緣覺乘) obtain it, see that dharma is without self, and are not afraid of suffering, so how would they want to quickly...
取寂滅涅槃耶。以止下釋所以可知。正治二乘者。以二乘一向沈空。以空為證怖懼生死。但求自利不起利他。不成佛法。今修觀道。知一切法因緣和合虛妄有生。因緣別離虛妄名滅。知病識藥即起諸幻。以除幻者。變化諸幻而開幻眾。此則自然離於陜劣之見。而起大悲普能救濟也。若凡夫得之。則能知無常苦空無我不凈。而修諸善行以修觀門。不壞緣法能除此障。
總結。疏非不樂世間者。意云。不樂世間方能修善。斯則止成於觀。非不怖等者。意云。不怖生死方能起悲。此乃觀成於止。猶如合繩乍似相違。究竟相順也。故雜阿含說。佛在瞿師國。阿難問上座。若比丘于空處樹下閑房思惟。當以何法專精修習。上座云。當以二法。所謂止觀。阿難曰。多修習已當何所成。上座曰。修習于止終成於觀。修習觀已終成於止。止觀俱修得諸解脫。阿難復問。五百比丘亦作是說。阿難歡喜問佛。佛深印可。止觀相須等者。亦如於繩合之方用。故涅槃經說。二乘菩薩修不均故。不見佛性。無明邪見自此而生。無上菩提由之難入。如能具足修習不相舍離。則能疾到薩婆若海。故涅槃云。定慧等學明見佛性。法華亦云。如其所得法定慧力莊嚴。以此度眾生自證無上道。由是菩薩行門雖多。總攝不過定慧。故華嚴云。譬如有力王
【現代漢語翻譯】 現代漢語譯本：是否要證得寂滅涅槃（Nirvana，佛教術語，指脫離輪迴的理想狀態）呢？通過前面的解釋可以明白，這裡是爲了糾正二乘（Śrāvakayāna and Pratyekabuddhayāna，佛教中追求自我解脫的兩種修行方式）的偏頗。因為二乘總是沉溺於空性（Śūnyatā，佛教哲學中的一個核心概念，指一切事物沒有永恒不變的自性），把空性當作證悟，害怕生死輪迴，只求自己解脫而不去利益他人，這樣是無法成就佛法的。現在通過修習觀行（Vipassanā，內觀，佛教的一種禪修方法），明白一切法都是因緣和合而生，虛妄不實的，因緣離散就虛妄地稱為滅。認識到問題的所在，就能對癥下藥，從而生起各種幻化（Māyā，佛教用語，指虛幻不實的現象），用以去除幻象，變化出各種幻象來開導眾生。這樣自然就能脫離狹隘的見解，生起大慈悲心，普遍地救濟眾生。如果凡夫俗子能夠明白這個道理，就能認識到世事無常、充滿痛苦、空無自性、不凈，從而修習各種善行，通過修習觀行之門，不破壞因緣之法，就能去除這些障礙。 總結來說，《疏》並非不喜歡世間，而是說不喜歡世間才能更好地修習善法，這說明止（Śamatha，止禪，佛教禪修中的一種，旨在平靜內心）是爲了成就觀。並非不害怕生死，而是說不害怕生死才能生起慈悲心，這說明觀是爲了成就止。就像兩條繩子合在一起，乍一看似乎相互矛盾，但最終是相互順應的。所以《雜阿含經》（Saṃyukta Āgama，一部重要的早期佛教經典）中說，佛陀在瞿師國（Kauśāmbī，古印度城市）時，阿難（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）問上座（長老）說，如果比丘（佛教僧侶）在空曠的地方、樹下或安靜的房間里思維，應當用什麼方法專心修習？上座回答說，應當用兩種方法，就是止和觀。阿難問，如果多加修習，最終會成就什麼？上座回答說，修習止最終會成就觀，修習觀最終會成就止，止觀一起修習就能獲得各種解脫。阿難又問，五百個比丘也是這麼說的。阿難很高興，就去問佛陀，佛陀對此深表認可。止觀相互需要，就像繩子合在一起才能發揮作用一樣。所以《涅槃經》（Mahāparinirvāṇa Sūtra，一部重要的佛教經典）中說，二乘和菩薩（Bodhisattva，佛教中發願要救度一切眾生的修行者）因為修習不均衡，所以不能明見佛性（Buddha-dhātu，如來藏，佛教哲學中的一個概念，指一切眾生皆具成佛的可能性），無明（Avidyā，佛教中的一個概念，指對事物真相的迷惑）和邪見（Mithyā-dṛṣṭi，錯誤的見解）由此而生，無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺，佛教的最高智慧）因此難以證得。如果能夠具足修習，不相互舍離，就能迅速到達薩婆若海（Sarvajña，一切智，佛教中指佛陀所具有的智慧）。所以《涅槃經》說，定（Samādhi，禪定，佛教的一種修行方法）和慧（Prajñā，智慧，佛教中指對事物真相的認識）等同修習，就能明見佛性。《法華經》（Lotus Sūtra，妙法蓮華經，一部重要的佛教經典）也說，如果能夠獲得定慧之力來莊嚴自身，就能用它來度化眾生，自己也能證得無上道。因此，菩薩的修行法門雖然很多，但總的來說不過是定和慧。所以《華嚴經》（Avataṃsaka Sūtra，一部重要的佛教經典）中說，譬如一個有力量的國王。
【English Translation】 English version: Should one attain quiescent Nirvana (Nirvana, a Buddhist term referring to the ideal state of liberation from Samsara)? The preceding explanation clarifies that this is to correct the bias of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, two paths in Buddhism that seek self-liberation). Because the Two Vehicles are always immersed in emptiness (Śūnyatā, a core concept in Buddhist philosophy, referring to the absence of inherent existence in all phenomena), taking emptiness as enlightenment, fearing birth and death, seeking only their own liberation without benefiting others, they cannot accomplish the Buddha's Dharma. Now, through the practice of contemplation (Vipassanā, insight meditation, a Buddhist meditation method), one understands that all dharmas arise from the aggregation of causes and conditions, are illusory and unreal, and that the separation of causes and conditions is falsely called cessation. Recognizing the problem, one can prescribe the right medicine, thereby generating various illusions (Māyā, a Buddhist term referring to illusory phenomena) to remove illusions, transforming various illusions to enlighten sentient beings. This naturally leads to detachment from narrow views and the arising of great compassion, universally saving sentient beings. If ordinary people can understand this principle, they can recognize the impermanence, suffering, emptiness, non-self, and impurity of the world, thereby cultivating various good deeds. By practicing the gate of contemplation, without destroying the law of dependent origination, they can remove these obstacles. In summary, the commentary is not that one dislikes the world, but that disliking the world allows one to better cultivate good deeds, which means that Samatha (Śamatha, calming meditation, a type of Buddhist meditation aimed at calming the mind) is to accomplish Vipassanā. It is not that one does not fear birth and death, but that not fearing birth and death allows one to generate compassion, which means that Vipassanā is to accomplish Śamatha. Just like two ropes joined together, they seem contradictory at first glance, but ultimately they are mutually supportive. Therefore, the Saṃyukta Āgama (an important early Buddhist scripture) says that when the Buddha was in Kauśāmbī (an ancient Indian city), Ānanda (one of the Buddha's ten great disciples, known for his strong memory) asked the elder, 'If a Bhikkhu (Buddhist monk) contemplates in an empty place, under a tree, or in a quiet room, what method should he diligently practice?' The elder replied, 'He should use two methods, namely Samatha and Vipassanā.' Ānanda asked, 'If one cultivates them extensively, what will be accomplished in the end?' The elder replied, 'Cultivating Samatha will ultimately accomplish Vipassanā, and cultivating Vipassanā will ultimately accomplish Samatha. Cultivating both Samatha and Vipassanā together will attain various liberations.' Ānanda then asked if five hundred Bhikkhus also said the same thing. Ānanda was very happy and asked the Buddha, who deeply approved of it. Samatha and Vipassanā are mutually needed, just like ropes must be joined together to be useful. Therefore, the Mahāparinirvāṇa Sūtra (an important Buddhist scripture) says that the Two Vehicles and Bodhisattvas (Bodhisattva, a practitioner in Buddhism who vows to save all sentient beings) cannot clearly see the Buddha-nature (Buddha-dhātu, Tathāgatagarbha, a concept in Buddhist philosophy referring to the potential for all beings to become Buddhas) because their cultivation is unbalanced. Ignorance (Avidyā, a concept in Buddhism referring to delusion about the true nature of things) and wrong views (Mithyā-dṛṣṭi, incorrect views) arise from this, and Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment, the highest wisdom in Buddhism) is difficult to attain. If one can fully cultivate them without abandoning each other, one can quickly reach the ocean of Sarvajña (all-knowing, referring to the wisdom possessed by the Buddha). Therefore, the Mahāparinirvāṇa Sūtra says that cultivating Samādhi (meditative concentration, a Buddhist practice) and Prajñā (wisdom, referring to the understanding of the true nature of things in Buddhism) equally allows one to clearly see the Buddha-nature. The Lotus Sūtra (Saddharma Puṇḍarīka Sūtra, an important Buddhist scripture) also says that if one can obtain the power of Samādhi and Prajñā to adorn oneself, one can use it to liberate sentient beings, and one can also attain the unsurpassed path oneself. Therefore, although there are many practices for Bodhisattvas, they are generally summarized as Samādhi and Prajñā. Therefore, the Avataṃsaka Sūtra (an important Buddhist scripture) says, 'For example, a powerful king.'
率土咸戴仰。定慧亦如是。菩薩所依賴。天臺宗于止觀深意在此。故彼云。涅槃真法入乃多涂。論其急要不過止觀。止乃伏結之初門。觀乃斷惑之正要。止乃養心識之善資。觀則照神解之妙術等。若人成就定慧二法。斯乃自利利人。法無不備也。今之學流焉可偏習。如天臺說。若行者如是修止觀時。即能了知一切諸法皆由心生。因緣虛假不實故空。以知空故即不得一切諸法名字相貌。爾時上不見佛果可求。下不見眾生可度。是名從假入空觀。亦名二諦觀。亦名慧眼。亦名一切智。若住此觀。即墮聲聞辟支佛地。故法華中諸聲聞等自嘆言。我等若聞凈佛國土教化眾生。心不喜樂。所以者何。一切諸法皆悉空寂。無生無滅。無大無小。無漏無為。如是思惟不生喜樂。當知若見無為入正位者。終不能發三菩提心。此即定力多。故不見佛性。若菩薩為度一切眾生。成就一切佛法故。不應取著無為。爾時應修從空入假觀。即當諦觀心性。雖空對緣之時。亦能出生一切諸法。猶如幻化雖無實體。亦有見聞覺知等相差別不同。行者如是觀時。雖知一切諸法畢竟空寂。能于空中修種種行。如空中種樹。亦能分別眾生諸根性慾。性慾無量故則說法無量。若能成就無量辯才。即能利益五道眾生。是名從空入假觀。亦名平等觀。亦名法眼。亦
【現代漢語翻譯】 現代漢語譯本： 率土之人都敬仰佛陀。定（Samadhi，專注）和慧（Prajna，智慧）也是如此重要。這是菩薩所依賴的。天臺宗對止觀（Śamatha-Vipassanā，止禪和觀禪）的深刻理解就在於此。所以他們說：『進入涅槃（Nirvana，寂滅）的真正方法有很多條，但說到最重要和緊急的，莫過於止觀。止是降伏煩惱的最初之門，觀是斷除迷惑的正要。止是滋養心識的良好資糧，觀則是照亮精神、解除困惑的巧妙方法。』如果有人成就了定和慧這兩種方法，那就是既能利益自己又能利益他人，一切佛法都完備了。現在的學佛之人怎麼可以偏廢任何一方呢？ 如天臺宗所說，如果修行者這樣修習止觀時，就能了知一切諸法都是由心所生，因緣（Hetu-pratyaya，原因和條件）是虛假的、不真實的，所以是空（Śūnyatā，空性）的。因為知道是空，就不能執著於一切諸法的名字和相貌。這時，向上不見有佛果可以追求，向下不見有眾生可以度化。這叫做從假入空觀，也叫做二諦觀（Two Truths，勝義諦和世俗諦），也叫做慧眼，也叫做一切智（Sarvajñāna，一切種智）。如果安住于這種觀，就會墮入聲聞（Śrāvaka，阿羅漢）和辟支佛（Pratyekabuddha，緣覺）的境界。所以《法華經》（Lotus Sutra）中的聲聞等都自嘆說：『我們如果聽到清凈佛國土、教化眾生，心中不會歡喜。』為什麼呢？因為一切諸法都是空寂的，沒有生滅，沒有大小，沒有有漏和無為。這樣思惟，就不會產生喜樂。應當知道，如果見到無為而進入正位的人，終究不能發起三菩提心（Tri-bodhicitta，無上菩提心）。這就是定力太強，所以不見佛性（Buddha-nature，如來藏）。 如果菩薩爲了度一切眾生，成就一切佛法，就不應該執著于無為。這時，應該修從空入假觀，也就是仔細觀察心性，雖然是空，但在面對因緣的時候，也能出生一切諸法，猶如幻化雖然沒有實體，也有見聞覺知等相，差別不同。修行者這樣觀的時候，雖然知道一切諸法畢竟空寂，也能在空中修種種行，如空中種樹，也能分別眾生諸根（Indriya，根器）。因為眾生根器無量，所以說法也無量。如果能成就無量辯才，就能利益五道眾生。這叫做從空入假觀，也叫做平等觀，也叫做法眼，也叫做道種智。
【English Translation】 English version: All lands and people revere and look up to the Buddha. Samadhi (concentration) and Prajna (wisdom) are equally important. They are what Bodhisattvas rely on. The Tiantai school's profound understanding of Śamatha-Vipassanā (calm abiding and insight meditation) lies in this. Therefore, they say: 'There are many paths to enter Nirvana (liberation), but when it comes to the most important and urgent, nothing surpasses Śamatha-Vipassanā. Śamatha is the initial gate for subduing afflictions, and Vipassanā is the essential key to cutting off delusions. Śamatha is a good resource for nourishing the mind, and Vipassanā is a wonderful technique for illuminating the spirit and resolving confusion.' If someone accomplishes these two methods of Samadhi and Prajna, they will benefit both themselves and others, and all Buddhist teachings will be complete. How can practitioners today neglect either one? As the Tiantai school says, if a practitioner cultivates Śamatha-Vipassanā in this way, they will realize that all dharmas (phenomena) arise from the mind, and that Hetu-pratyaya (causes and conditions) are false and unreal, therefore they are Śūnyatā (empty). Because they know emptiness, they will not be attached to the names and appearances of all dharmas. At this time, they do not see a Buddha-fruit (Buddhahood) to be sought above, nor do they see sentient beings to be liberated below. This is called 'entering emptiness from the provisional,' also called the 'Two Truths' (conventional and ultimate truth) contemplation, also called the 'wisdom eye,' and also called 'Sarvajñāna' (omniscience). If one dwells in this contemplation, they will fall into the realm of Śrāvakas (arhats) and Pratyekabuddhas (solitary realizers). Therefore, the Śrāvakas in the Lotus Sutra lament, 'If we hear of a pure Buddha-land and the teaching of sentient beings, our hearts will not rejoice.' Why? Because all dharmas are empty and still, without arising or ceasing, without large or small, without defilement or non-action. Thinking in this way, joy will not arise. It should be known that those who see non-action and enter the right position will ultimately not generate the Tri-bodhicitta (supreme aspiration for enlightenment). This is because the power of Samadhi is too strong, so they do not see the Buddha-nature (Tathāgatagarbha). If a Bodhisattva, for the sake of liberating all sentient beings and accomplishing all Buddha-dharmas, should not be attached to non-action. At this time, they should cultivate the contemplation of 'entering the provisional from emptiness,' which is to carefully observe the nature of the mind. Although it is empty, it can also give rise to all dharmas when facing conditions, just like illusions, which have no substance but also have different appearances of seeing, hearing, feeling, and knowing. When a practitioner contemplates in this way, although they know that all dharmas are ultimately empty and still, they can also cultivate various practices in emptiness, like planting trees in the sky, and they can also distinguish the Indriya (faculties) of sentient beings. Because the faculties of sentient beings are immeasurable, the teachings are also immeasurable. If one can accomplish immeasurable eloquence, they can benefit sentient beings in the five realms. This is called 'entering the provisional from emptiness,' also called 'equal contemplation,' also called the 'dharma eye,' and also called 'knowledge of the path.'
名道種智。住此觀中智慧力多。雖見佛性而不明瞭。菩薩雖覆成就如此二觀。猶是方便非是正觀。故纓絡云。前二觀為方便。因二空觀得入中道第一義諦觀。雙照二諦。心心寂滅自然流入薩婆若海。菩薩欲於一念中具足一切法者。應修中道正觀。若能諦觀心性非空非假。而不壞空假之法。若能如是照了即於心性通達中道。圓照二諦。若能于自心見中道二諦。即見一切諸法中道二諦。亦不取中道二諦。以決定性不可得故。是名中道正觀。如中論云。因緣所生法我說即是空。亦名為假名。亦是中道義。此偈非唯是分別正觀。亦是兼明前二種方便觀門。當知中道正觀即是佛眼。即是一切種智。若住此觀即是定慧力等。了了見於佛性。即是安住大乘。行步平正其疾如風。入薩婆若海。即行如來行。入如來室。著如來衣。坐如來座。以如來莊嚴而自莊嚴。獲得六根清凈。入佛境界。於一切法無所染著。即一切諸佛皆現在前。成就念佛三昧。安住首楞嚴定。普現色身。能入十方佛土。教化眾生。嚴凈一切佛剎。供養十方諸佛。受持一切諸佛法藏。具足一切諸波羅蜜。即入頓悟大菩薩位。即與普賢文殊共為等侶。即常住法性身中。為十方諸佛稱歎。授記能八相成道。於十方國究竟一切佛事。具足真應二身。是名初發心住菩薩。然上所
【現代漢語翻譯】 現代漢語譯本 所謂的『名道種智』（指菩薩修行所證得的智慧，能通達一切法），安住于這種觀法中，智慧的力量很大。雖然能夠見到佛性，但還不夠明瞭。菩薩即使成就了這兩種觀法，仍然是方便之法，而不是真正的正觀。所以《纓絡經》中說，前面的兩種觀法是方便，通過二空觀才能進入中道第一義諦觀，同時照見真諦和俗諦。心念寂滅，自然流入薩婆若海（一切智海）。 菩薩如果想在一念之間具足一切法，就應該修習中道正觀。如果能夠如實地觀察心性，既非空也非假，但不破壞空和假的法。如果能夠這樣照見，就能在心性上通達中道，圓滿地照見真諦和俗諦。如果能在自己的心中見到中道二諦，就能見到一切諸法的中道二諦，也不執取中道二諦，因為決定性的自性是不可得的。這叫做中道正觀。 如《中論》所說：『因緣所生的法，我說它就是空，也叫做假名，也就是中道之義。』這首偈頌不僅僅是分別正觀，也兼明瞭前兩種方便觀門。應當知道，中道正觀就是佛眼，就是一切種智。如果安住于這種觀法，就是定慧力等，明瞭地見到佛性，就是安住于大乘，行走平穩正直，速度像風一樣快，進入薩婆若海，就是行如來行，入如來室，穿如來衣，坐如來座，用如來的莊嚴來莊嚴自己，獲得六根清凈，進入佛的境界，對於一切法沒有染著，一切諸佛都會現在眼前，成就念佛三昧，安住首楞嚴定（一種甚深的禪定），普遍顯現色身，能夠進入十方佛土，教化眾生，莊嚴清凈一切佛剎，供養十方諸佛，受持一切諸佛的法藏，具足一切諸波羅蜜（到達彼岸的方法），就進入頓悟的大菩薩位，就與普賢（象徵菩薩的行愿）文殊（象徵菩薩的智慧）共同成為同伴，就常住在法性身中，被十方諸佛稱讚，授記能夠八相成道，在十方國土究竟一切佛事，具足真身和應身。這叫做初發心住菩薩。然而上面所
【English Translation】 English version The so-called 『Nama-dhatu-jnana』 (the wisdom attained by Bodhisattvas through practice, enabling them to understand all dharmas), dwelling in this contemplation, possesses great power of wisdom. Although one can see the Buddha-nature, it is not yet clear. Even if Bodhisattvas achieve these two contemplations, they are still expedient means, not true right contemplation. Therefore, the 『Garland Sutra』 says that the previous two contemplations are expedient means, and only through the contemplation of the two emptinesses can one enter the contemplation of the Middle Way's First Principle, simultaneously illuminating both the Truth and the Conventional Truth. When the mind is extinguished, one naturally flows into the Sarvajna Sea (the sea of all-knowing wisdom). If a Bodhisattva wishes to fully possess all dharmas in a single thought, they should cultivate the Right Contemplation of the Middle Way. If one can truly observe the nature of the mind, which is neither empty nor provisional, without destroying the dharmas of emptiness and provisionality. If one can illuminate in this way, one can penetrate the Middle Way in the nature of the mind, and perfectly illuminate the Truth and the Conventional Truth. If one can see the Two Truths of the Middle Way in one's own mind, one can see the Two Truths of the Middle Way in all dharmas, and also not grasp the Two Truths of the Middle Way, because a definitive self-nature is unattainable. This is called the Right Contemplation of the Middle Way. As the 『Madhyamaka-karika』 says: 『The dharmas that arise from conditions, I say that they are empty, and also called provisional names, which is also the meaning of the Middle Way.』 This verse not only distinguishes the Right Contemplation, but also explains the previous two expedient contemplation methods. It should be known that the Right Contemplation of the Middle Way is the Buddha-eye, which is the all-knowing wisdom. If one dwells in this contemplation, it is the equality of the power of Samadhi and Prajna, clearly seeing the Buddha-nature, which is dwelling in the Mahayana, walking steadily and uprightly, as fast as the wind, entering the Sarvajna Sea, which is practicing the practice of the Tathagata, entering the Tathagata's chamber, wearing the Tathagata's robe, sitting on the Tathagata's seat, adorning oneself with the adornments of the Tathagata, obtaining the purification of the six senses, entering the realm of the Buddha, without attachment to all dharmas, all Buddhas will appear before one, achieving the Samadhi of Buddha-recitation, dwelling in the Shurangama Samadhi (a profound state of meditation), universally manifesting the physical body, being able to enter the Buddha-lands of the ten directions, teaching and transforming sentient beings, adorning and purifying all Buddha-lands, making offerings to the Buddhas of the ten directions, receiving and upholding the Dharma-treasury of all Buddhas, fully possessing all Paramitas (methods of reaching the other shore), then entering the position of the enlightened Great Bodhisattva, becoming companions with Samantabhadra (symbolizing the vows and practices of Bodhisattvas) and Manjushri (symbolizing the wisdom of Bodhisattvas), then constantly dwelling in the Dharmakaya, being praised by the Buddhas of the ten directions, receiving the prediction of being able to achieve Buddhahood through the eight stages, ultimately accomplishing all Buddha-deeds in the lands of the ten directions, fully possessing the True Body and the Response Body. This is called the Bodhisattva of the Initial Aspiration Dwelling. However, what was mentioned above
說依經明其三觀行相。似成別異。若在行人。即須三智一心中得。不縱橫並別。方是圓修也天臺空觀即此止門。假觀即觀門。中觀即俱運也。大約如此。
防退中。論眾生者。十信初心之上品也。怯弱等者。謂于生死中創起覺悟。惑業則無始積集。善行則方將修學境強心弱障重力微。在於觀心寧無恐劣。娑婆者。此云堪忍。具足五濁實不可居。故經云。此濁惡世地獄餓鬼畜生充滿。多不善聚。唯佛如來堪忍住。故亦可修忍。勝餘方故。不能常值等者。以穢土之中雖有佛出。然不久住即入滅度。動經多劫空過無佛。行者或生佛前。或生佛后皆不得值。以不值故不能供養親近承受聖旨。懼謂等者。其猶孤子未及成人。便失恃怙寧不憂勞。將無所損。行人亦爾。無佛為勝緣內心又微弱。況茲穢境五濁混然。期心上求實為難進。擬退聖道。
聖意中。論勝方便者。即唸佛三昧十六觀門。及佛願力等。隨愿下如隨愿往生經所說。十方皆有凈土。若欲生者隨愿往生。
引經中。論修多羅等者。即阿彌陀無量壽瑞相。及觀經等。如小彌陀經說。從是西方過十萬億佛土。有世界。名曰極樂。樂事極。故名為極樂。有佛號阿彌陀。阿彌陀者。此云無量。光明壽命弟子國土莊嚴悉無量。故其國土莊嚴佛身功德微妙殊絕。
【現代漢語翻譯】 現代漢語譯本： 如果說依據經文來闡明三觀（空觀、假觀、中觀）的修行狀態，似乎就變成了彼此分離的。如果對於修行人來說，就必須要在同一心中獲得三種智慧，不縱向、不橫向、不併列、不分離，才是圓滿的修習。天臺宗的空觀就是這裡的止門，假觀就是觀門，中觀就是止觀雙運。大致就是這樣。
在防止退轉方面，《論》中說的『眾生』，指的是十信位初心之上的上品位。『怯弱等』，是指在生死輪迴中剛剛發起覺悟，而惑業卻是無始以來積累的，善行才剛剛開始修學，境界強大而內心軟弱，障礙深重而力量微小，在觀心的過程中怎麼會沒有恐懼和退縮呢？『娑婆』（Saha），這裡的意思是『堪忍』，具足五濁（劫濁、見濁、煩惱濁、眾生濁、命濁），實在不適合居住。所以經中說：『這個污濁惡世，地獄、餓鬼、畜生充滿，多是不善的聚集，只有佛如來才能堪忍居住。』因此也可以修忍辱，勝過其他地方。『不能常值等』，因為在穢土之中雖然有佛出世，但是不久住世就會入滅，動輒經過多個劫空過而沒有佛。修行人或者生在佛前，或者生在佛后，都不能遇到佛。因為不能遇到佛，所以不能供養、親近、承受聖旨。『懼謂等』，就像孤兒還沒有成年，就失去了依靠，怎麼會不憂愁勞苦，擔心沒有什麼依靠呢？修行人也是這樣，沒有佛作為殊勝的因緣，內心又很微弱，何況這個污穢的環境五濁混雜，期望向上求道實在難以進步，打算退轉聖道。
在聖意方面，《論》中說的殊勝方便，就是念佛三昧（Samadhi），十六觀門，以及佛的願力等等。『隨愿下』，如《隨愿往生經》所說，十方都有凈土，如果想要往生，就隨愿往生。
在引用經文方面，《論》中說的『修多羅（Sutra）等』，就是《阿彌陀經》、《無量壽經》中阿彌陀佛（Amitabha）的瑞相，以及《觀經》等。如《小彌陀經》所說，從這裡向西方經過十萬億佛土，有一個世界，名叫極樂（Sukhavati）。快樂的事情到了極點，所以名叫極樂。有佛號阿彌陀（Amitabha）。阿彌陀（Amitabha），這裡的意思是無量，光明、壽命、弟子、國土莊嚴都無量。所以他的國土莊嚴、佛身功德微妙殊勝。
【English Translation】 English version: To say that the three contemplations (emptiness, provisional existence, and the mean) are explained according to the scriptures, it seems that they become separate and different. If it is for practitioners, then they must obtain the three wisdoms in one mind, not longitudinally, not horizontally, not parallel, and not separate, which is the perfect cultivation. The emptiness contemplation of Tiantai (T'ien-t'ai) is the gate of cessation here, the provisional existence contemplation is the gate of contemplation, and the mean contemplation is the simultaneous operation of both cessation and contemplation. That's roughly it.
Regarding preventing regression, the 'sentient beings' mentioned in the Treatise refer to the superior grade above the initial mind of the ten faiths. 'Cowardice, etc.' refers to newly awakening in the cycle of birth and death, while delusions and karma have accumulated since beginningless time, and good deeds are just beginning to be cultivated. The realm is strong while the mind is weak, obstacles are heavy while strength is small. How can there not be fear and inferiority in contemplating the mind? 'Saha' (娑婆), here means 'endurable,' fully possessing the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity), truly unsuitable for dwelling. Therefore, the scripture says: 'This turbid and evil world is filled with hells, hungry ghosts, and animals, a gathering of many unwholesome things. Only the Buddha Tathagata can endure to dwell.' Therefore, one can also cultivate forbearance, surpassing other places. 'Cannot always encounter, etc.' is because although Buddhas appear in the defiled lands, they do not dwell for long and soon enter Nirvana, passing through many kalpas without a Buddha. Practitioners may be born before or after the Buddha, and thus cannot encounter the Buddha. Because they cannot encounter the Buddha, they cannot make offerings, draw near, and receive the holy teachings. 'Fear, etc.' is like an orphan who loses their support before reaching adulthood, how can they not be worried and distressed, fearing that they will have nothing to rely on? Practitioners are also like this, without the Buddha as a superior condition, and their minds are weak. Moreover, this defiled environment is mixed with the five turbidities, and aspiring to seek the Way upwards is truly difficult to advance, intending to regress from the holy path.
Regarding the Holy Intent, the Treatise mentions the supreme expedient means, which are the Samadhi (三昧) of Buddha Recitation, the sixteen contemplations, and the power of the Buddha's vows, etc. 'According to the vows below,' as stated in the Sutra of Rebirth According to Vows, all ten directions have Pure Lands. If one wishes to be reborn there, one will be reborn according to their vows.
Regarding quoting scriptures, the Treatise mentions 'Sutras (修多羅), etc.,' which are the auspicious signs of Amitabha (阿彌陀佛) in the Amitabha Sutra and the Infinite Life Sutra, as well as the Contemplation Sutra, etc. As the Smaller Amitabha Sutra says, passing through hundreds of thousands of millions of Buddha lands to the west from here, there is a world called Sukhavati (極樂). The ultimate in joyful things, therefore it is called Sukhavati (極樂). There is a Buddha named Amitabha (阿彌陀佛). Amitabha (阿彌陀佛) here means immeasurable, light, lifespan, disciples, and the adornments of the land are all immeasurable. Therefore, the adornments of his land, the merits of the Buddha's body, are subtle and extraordinary.
難可思議。廣在經文。不能具述。然凡往生者。都有九品。因行有勝劣。往生有升降。華開有遲速。成道有前後。上上品者。發三種心。謂志誠心深心迴向心。具足戒行讀誦大乘。一日乃至七日。即得往生。佛及菩薩親來迎接。觀音菩薩執金剛臺等。至行者前。其人乘此隨佛之後。如彈指頃即生彼國。生已見佛聞法開悟。經須臾頃遍至十方。于諸佛前次第受記。還至本國。得無量百千陀羅尼門。乃至下下品者。五逆十惡具諸不善。以惡業故。合墮地獄。經歷多劫。臨命終時遇善知識教。令稱佛名號。于唸唸中除八十億劫生死重罪。具足十念乘華往生。佛及菩薩共來迎接。生彼池中蓮華之內。滿十二大劫蓮華乃開。觀音勢至而為說法。聞法歡喜滅罪除障。發菩提心等。如要備見請覽彼經。問準隨愿往生經說。十方皆有凈土。云何偏指西方。答因易緣強勝餘方故。因易者。十念為因故。緣強者。彼佛願力故。以彼佛因中有四十八種廣大誓願。于中雲。若有眾生欲生我國。十念成就不得生者。不取正覺。有茲所以。故偏指也。具如瑞相經。常見佛者。約生彼說也。若觀法身者。約今修因也。疏三位者。料揀往生之人。正是說于已生彼者。若觀經中具明九品。天臺所判。上三品人始從習種終至解行菩薩。中三品是十信已下。以
【現代漢語翻譯】 現代漢語譯本 此種境界難可思議，詳細內容廣載於經文之中，無法在此一一詳述。然而，所有往生到極樂世界的人，都有九個品級。由於生前修行有精進和懈怠的差別，往生后的品位也有高低之分，蓮花開放的時間有遲緩和迅速的區別，證悟成佛的時間也有先後之別。 上上品的人，發三種心，即至誠心、深心和迴向心。他們持守戒律，精進行善，讀誦大乘經典，在一日乃至七日內，即可往生極樂世界。阿彌陀佛和諸大菩薩親自前來迎接，觀音菩薩手持金剛臺等候在修行者面前。此人乘坐金剛臺，跟隨阿彌陀佛之後，如同彈指一瞬間，便已到達極樂世界。往生后，立即見到阿彌陀佛，聽聞佛法，開啟智慧。在極短的時間內，便能遍游十方世界，在諸佛面前依次接受授記，之後返回極樂世界，獲得無量百千陀羅尼門（Dharani-gateways）。 乃至下下品的人，犯下五逆（Panca-anantariya-karmani）十惡（Dasa-akusala）等各種不善之業，因為這些惡業，本應墮入地獄，經歷漫長的劫數。但在臨命終時，遇到善知識（Kalyanamitra）教導，令其稱念阿彌陀佛的名號。在念念之間，消除八十億劫的生死重罪，具足十念（唸佛十次）的功德，便能乘蓮花往生極樂世界。阿彌陀佛和諸大菩薩共同前來迎接，往生者生於極樂世界的蓮花之中。經過十二大劫（Maha-kalpa）后，蓮花開放，觀音菩薩（Avalokitesvara）和大勢至菩薩（Mahasthamaprapta）為之說法。往生者聽聞佛法，心生歡喜，消除罪業和障礙，發起菩提心（Bodhi-citta）等等。 如果要詳細瞭解這些內容，請查閱相關經典。 問：按照《隨愿往生經》所說，十方世界都有凈土，為何偏偏指引我們往生西方極樂世界？ 答：因為西方極樂世界往生的因緣容易，而且助緣強大，勝過其他方。因緣容易是指，只要十念（唸佛十次）即可作為往生的因。助緣強大是指，阿彌陀佛的願力加持。因為阿彌陀佛在因地修行時，發下了四十八種廣大誓願。其中說到，如果有眾生想要往生我的國土，只要成就十念（唸佛十次）的功德，如果不能往生，我就不成佛。正因為有這樣的誓願，所以才特別指引我們往生西方極樂世界。詳細內容可以參考《瑞相經》。 經文中說『常見佛』，是指往生到極樂世界之後的情況。如果說『觀法身』，則是指現在修行時的因地。疏三位，是用來辨別往生之人的品位，正是說那些已經往生到極樂世界的人。如果觀看經文，其中詳細說明了九品往生的情形。天臺宗（Tiantai）所判定的，上三品的人，是從習種性（Siksa-jati）開始，直到解行菩薩（Moksa-carita-bodhisattva）。中三品的人，是十信位（Dasa-sraddha）以下。
【English Translation】 English version Inconceivable! The details are extensively described in the scriptures and cannot be fully stated here. However, all those who are reborn in the Pure Land have nine grades. Due to the differences in diligence and laziness in their practice during their lifetime, there are differences in the level of their rebirth, the speed of the opening of the lotus flower, and the order of their enlightenment and Buddhahood. Those of the highest upper grade generate three minds: the sincere mind (Adhyasaya-citta), the deep mind (Gambhirya-citta), and the dedicating mind (Parinama-citta). They uphold the precepts, diligently perform good deeds, and recite the Mahayana scriptures. Within one to seven days, they can be reborn in the Pure Land. Amitabha Buddha (Amitabha) and the great Bodhisattvas (Bodhisattva) personally come to greet them. Avalokitesvara Bodhisattva (Avalokitesvara) holds a diamond platform (Vajra-pitha) and waits before the practitioner. This person rides on the diamond platform and follows Amitabha Buddha. In the blink of an eye, they arrive in the Pure Land. After being reborn, they immediately see Amitabha Buddha, hear the Dharma (Dharma), and awaken their wisdom. In a very short time, they can travel throughout the ten directions, receive predictions from the Buddhas in order, and then return to the Pure Land, obtaining countless hundreds of thousands of Dharani-gateways (Dharani-mukha). Even those of the lowest lower grade commit the five heinous offenses (Panca-anantariya-karmani) and the ten evil deeds (Dasa-akusala), and engage in all kinds of unwholesome actions. Because of these evil deeds, they should fall into hell and experience countless kalpas (Kalpa). However, at the time of their death, they encounter a good teacher (Kalyanamitra) who instructs them to recite the name of Amitabha Buddha. In each recitation, they eliminate the heavy sins of eighty billion kalpas of birth and death. With the merit of ten recitations (ten times of reciting the Buddha's name), they can ride a lotus flower and be reborn in the Pure Land. Amitabha Buddha and the Bodhisattvas come together to greet them. The reborn person is born in a lotus flower in the Pure Land. After twelve great kalpas (Maha-kalpa), the lotus flower opens, and Avalokitesvara Bodhisattva (Avalokitesvara) and Mahasthamaprapta Bodhisattva (Mahasthamaprapta) preach the Dharma to them. The reborn person hears the Dharma, rejoices, eliminates sins and obstacles, and generates the Bodhi-citta (Bodhi-citta), etc. If you want to understand these contents in detail, please refer to the relevant scriptures. Question: According to the 'Sutra of Rebirth According to Wishes', all ten directions have Pure Lands. Why do you specifically guide us to be reborn in the Western Pure Land? Answer: Because the conditions for rebirth in the Western Pure Land are easy, and the supporting conditions are strong, surpassing other directions. The easy conditions mean that just ten recitations (ten times of reciting the Buddha's name) can be the cause of rebirth. The strong supporting conditions mean the power of Amitabha Buddha's vows. Because Amitabha Buddha made forty-eight great vows when he was practicing in the causal stage. Among them, it is said that if there are sentient beings who want to be reborn in my land, if they achieve the merit of ten recitations (ten times of reciting the Buddha's name), and if they cannot be reborn, I will not attain Buddhahood. It is because of these vows that we are specifically guided to be reborn in the Western Pure Land. For details, please refer to the 'Sutra of Auspicious Signs'. The phrase 'often see the Buddha' in the scriptures refers to the situation after being reborn in the Pure Land. If it says 'contemplate the Dharma body', it refers to the causal stage when practicing now. The three positions are used to distinguish the grades of those who are reborn, and it specifically refers to those who have already been reborn in the Pure Land. If you look at the scriptures, they explain in detail the nine grades of rebirth. The Tiantai school (Tiantai) determines that the people of the upper three grades start from the seed nature (Siksa-jati) and go all the way to the understanding and practice Bodhisattva (Moksa-carita-bodhisattva). The people of the middle three grades are below the ten faiths (Dasa-sraddha).
能持戒孝養等。而求生故。下三品是今時悠悠凡夫。以作眾惡重罪。臨命終時遇善友勸。方愿生故。上上品見佛聞法便證無生故。是道種人。上中品位當性種。上下品位當習種。一得道有遲速。二所乘有勝劣。得道遲速者。上上品如前生。已便證無生。上中者。生經七日得不退轉。經一小劫得無生忍。上下者。經三七日。能游十方。過三小劫得百法明門。住歡喜地。乘勝劣者。初金剛臺。次紫金臺。後金蓮華。今疏約三位者。但就九品中前六品說。初位即彼中三品人也。第二位即彼上下品人。第三位即彼上中上上品人也。以是料揀不退義故。故此判也。無退緣者。以彼壽命長遠。又無女人無三塗。無寒暑無飢渴。無冤親無老病。所欲隨心。常與聲聞大菩薩等而為伴侶。常見佛聞法。水鳥樹林皆演苦空無常無我。唸佛念法。由是善業則自然增長。塵勞則任運消除。直至菩提更無退轉故。彌陀經云。若有人已發願今發願當發願。欲生彌陀佛國者。皆得不退于阿耨多羅三藐三菩提。與此穢土修行霄壤有隔。猶如二人共至前所。一則徒步。一則乘載。如是二人難易可見。彼此二境修行等差。亦復如是。然今有人不審利害。于兩土察因緣之勝劣。說空行有數寶受貧。往往窮理以無西。沈空而謗教信鄙俚於後代。非方便於先覺。恃
己為是何是之有。謂我情忘。何情之忘。及乎贊喜謗瞋。惑之盛矣。殊不知存我入覺。覺思遠焉。而罔信安養為息肩脫屣之地者。吾為之傷之。弗能已也。佛記等者。楞伽經說。龍樹比丘住初歡喜地。能破有無見。往生安樂國。后二位者。即十信滿足及三賢位人。以觀真如法身勤修習故。愿生彼國。即是九品中上三品人也。反知初位信行未滿者。即可對前常見於佛。終無有退之文也。然今論云。若觀真如法身畢竟得生。斯則觀已方生住正定也。故知不可作生後方觀而解。有智請詳。
勸修利益者。即流通分也。既陳法義廣示修行。圓頓之根必依悟入。今總舉前說。勸令受持聞思修習得利益故。文中具說三慧益相。仍舉不信譭謗之過。今但云勸修利益者。何也。謂舉深該淺故。不言聞思因勸而修故。自無疑謗。由是但云勸修利益。結前生后中。論如是等者。指前三分所詮法也。謂一心二門。二覺二不覺。四位二相。三細六粗。五意六染。二礙四熏習。三大二身。二見三心。四方便六度。三心相四信五行等。並已說了。然此等諸法儘是大乘之中差別法義。故云。如是摩訶衍等。諸佛秘藏者。即大涅槃三德甚深。是佛所證。非因位能窮故名秘。多所含容而無積聚故名藏。此之秘藏具足三法。謂摩訶般若解脫法身。一一
【現代漢語翻譯】 現代漢語譯本：
如果自以為是，那又有什麼是正確的呢？說我忘情，又忘了什麼情呢？等到讚美、喜悅、誹謗、嗔恨的情緒出現，迷惑就達到極點了。卻不知道存我入覺，覺悟的思考才能深遠。而那些不相信安養（ Sukhāvatī，極樂凈土）是休息和脫離塵世的地方的人，我為他們感到悲傷，無法停止。『佛記等者』，《楞伽經》（Laṅkāvatāra Sūtra）說，龍樹比丘（Nāgārjuna）住在初歡喜地（pramuditā-bhūmi），能破除有無的見解，往生安樂國。後面的兩位，就是十信滿足和三賢位的人，因為觀察真如法身（tathatā-dharmakāya），勤奮修習的緣故，愿生彼國，就是九品中上三品的人。反過來說，初位信行未滿的人，就可以在前面常見到佛，始終沒有退轉的說法。然而現在《論》中說，如果觀察真如法身，畢竟能夠得生，這就是觀察之後才生，住在正定（samyaktva-niyata）之中。所以知道不可作生後方觀來理解，有智慧的人請詳細思考。
『勸修利益者』，就是流通分。既然陳述了法義，廣泛地開示了修行，圓頓的根基必定依靠悟入。現在總括前面所說，勸令受持、聞思、修習，得到利益的緣故。文中具體地說了三慧的利益相，仍然舉出不信譭謗的過失。現在只說『勸修利益者』，是什麼原因呢？因為舉深可以涵蓋淺顯的緣故，不說聞思是因為勸導而修的緣故，自然沒有疑惑和誹謗。因此只說勸修利益。總結前文，開啟後文。《論》中『如是等者』，指前面三分所詮釋的法。就是一心二門，二覺二不覺，四位二相，三細六粗，五意六染，二礙四熏習，三大二身，二見三心，四方便六度，三心相四信五行等，都已經說過了。然而這些諸法都是大乘之中的差別法義，所以說『如是摩訶衍等』。『諸佛秘藏者』，就是大涅槃（Mahāparinirvāṇa）三德甚深，是佛所證悟的，不是因位能夠窮盡的，所以名為『秘』。多所含容而沒有積聚，所以名為『藏』。這個秘藏具足三法，就是摩訶般若（mahā-prajñā）、解脫、法身，一一 English version:
If one is self-righteous, then what is right? Saying 'I forget emotions,' what emotions are forgotten? When emotions of praise, joy, slander, and anger arise, delusion reaches its peak. Yet, they do not know that by dwelling on the self and entering into enlightenment, enlightened thought can be profound. And for those who do not believe that Sukhāvatī (the Pure Land of Bliss) is a place of rest and detachment from the world, I grieve for them, unable to stop. 'Those recorded by the Buddha,' the Laṅkāvatāra Sūtra says, Nāgārjuna Bhikṣu (Nāgārjuna) dwells in the first joyous ground (pramuditā-bhūmi), able to break through views of existence and non-existence, and is reborn in the Land of Bliss. The latter two are those who have fulfilled the ten faiths and those in the three worthy positions, because they observe the Tathatā-dharmakāya (Dharmakāya of Suchness) and diligently cultivate, vowing to be born in that land, which are the people of the upper three grades of the nine grades. Conversely, those in the initial position whose faith and practice are not yet complete can often see the Buddha in front of them, and there is no mention of regression. However, the present Treatise says, 'If one observes the Tathatā-dharmakāya, one will ultimately be born,' which means that one is born after observation and dwells in right concentration (samyaktva-niyata). Therefore, it should not be understood as observing after birth; wise ones, please consider this carefully.
'Encouraging cultivation for benefits' is the circulation section. Since the Dharma teachings have been presented and cultivation has been extensively taught, the foundation of perfect and sudden enlightenment must rely on realization. Now, summarizing what has been said before, it encourages upholding, hearing, thinking, and cultivating to obtain benefits. The text specifically mentions the benefits of the three wisdoms and also points out the faults of disbelief and slander. Why does it only say 'encouraging cultivation for benefits' now? It is because mentioning the profound encompasses the shallow, and it does not mention hearing and thinking because it is cultivated through encouragement, naturally without doubt or slander. Therefore, it only says encouraging cultivation for benefits, concluding the previous and initiating the following. In the Treatise, 'such and so forth' refers to the Dharma explained in the previous three sections. That is, the one mind and two gates, two enlightenments and two non-enlightenments, four positions and two aspects, three subtle and six coarse, five consciousnesses and six defilements, two hindrances and four perfumings, three great and two bodies, two views and three minds, four expedients and six perfections, three mind aspects, four faiths, and five practices, etc., have all been discussed. However, all these Dharmas are different Dharma meanings within the Mahāyāna, so it says 'such Mahāyāna and so forth.' 'The secret treasury of all Buddhas' is the profound three virtues of the Mahāparinirvāṇa (Great Nirvana), which is what the Buddha has realized and cannot be fully comprehended by those in the causal stage, so it is called 'secret.' It contains much but does not accumulate, so it is called 'treasury.' This secret treasury is complete with three Dharmas, namely mahā-prajñā (great wisdom), liberation, and Dharmakāya (Dharma body), each and every one.
【English Translation】 Modern Chinese translation line 1 Modern Chinese translation line 2
皆具常樂我凈。故名為德。雖有三名而無三體。如天面三目不縱橫並別。非一二三而一二三。故名秘藏。然上所說差別法義。以此三法往收罄無不盡。何謂也。如上一心是總舉秘藏體。具足三大義故。二門不離真俗二諦。真中泯相即空是般若。顯實是法身。生滅是俗諦正是解脫。二覺中本覺是法身。始覺是般若。始本不二是解脫。四位中隨一一位。皆有能證智是般若。所證理是法身。離障處即解脫。二相中智凈相是法身般若。不思議業相是解脫。四鏡中如實空鏡是法身。因熏習鏡是般若。后二鏡是解脫。又初是法身。二是般若解脫。后二中三是般若法身。四是解脫。九相中前七屬煩惱。是般若。造業是解脫。受報是法身。五意六染二礙攝入九相。可以意得。四熏習中染熏方離無明。妄心境界起成惑業。流轉生死。如九相所配。凈熏中真如是法身。熏起始覺是般若。離障處即解脫。三大中體是法身。相是般若。用是解脫。二身中真身屬法身般若。應身是解脫。對治邪執能對是般若。二見無處即解脫。正理顯處即法身。三心中直心即法身。深心即般若。大悲心即解脫。六度中度度皆具三種。如雲以知。是般若。法性是法身。本無慳貪是解脫。三心相中真心即般若法身。方便及業識心即解脫。四信中信真如即法身。信佛即般
若。信法與僧即解脫。五行中前四即解脫。止即法身。觀即般若。或一一行皆具三種。以此三法。統收一切靡不皆盡。此三不離前之一心。斯則十方三世一切佛法。皆此論攝故。名秘藏。我已總說也。
舉益。論如來甚深境界者。一心二門三大也。一心則法甚深。三大則義甚深。二門則理事甚深。皆是如來所證之境故。正信者。以此為實不信諸法故。既生正信。故離誹謗。離誹謗。故入大乘道。道即因義。能通佛果故。持此論者。教是大乘之門。欲入大乘故。須持教或讀或誦。總名為持。視聽所知悉名聞慧。疏思慧者。思惟其義。修慧者。如說修行。論究竟等者。始因聞思終得佛果故。又一得永得。故云究竟。佛果圓通名之為道。
聞益中。論若人等者。有二意。一者但能如此不怯。他時必得如來授記。如寶藏佛說釋迦后時必得然燈如來授記。二者景行若斯義。合得記。如圓覺經清凈慧章末云。若人聞此法門不生驚畏。是則名為凈覺隨順。汝等當知。如是眾生已曾供養百千萬億恒河沙諸佛。植眾德本。佛說是人名為成就一切種智。義同此也。又如法華說。如來滅后。若有人聞妙法華經。乃至一句一偈一念隨喜者。我亦與授阿耨多羅三藐三菩提記。
思益中。論假使者。實無此人假設而立。故三千大
【現代漢語翻譯】 現代漢語譯本：如果有人信奉佛法僧三寶，就能得到解脫。在五行（指修行）中，前四行（指持戒、禪定、智慧、願行）就能帶來解脫。止（禪定）即是法身，觀（智慧）即是般若。或者說，每一行都具備這三種（法身、般若、解脫）。用這三種法，統攝一切，沒有不包含在內的。這三種法不離於前述之一心。這樣，十方三世一切佛法，都被此論所包含，所以名為秘藏。我已經全部說完了。
舉例說明此論的益處：此論所說的如來甚深境界，就是一心、二門、三大。一心則法甚深，三大則義甚深，二門則理事甚深。這些都是如來所證悟的境界。真正相信的人，以此為真實，不相信其他法。既然生起正信，就能遠離誹謗。遠離誹謗，就能進入大乘道。道即是因，能通往佛果。持此論的人，教法是大乘之門，想要進入大乘，就必須受持教法，或讀或誦，總稱為持。視聽所知都稱為聞慧。疏思慧，就是思惟其義。修慧，就是按照所說的去修行。此論究竟等，是因為開始因聞思而最終得到佛果。而且一旦獲得就永遠獲得，所以說是究竟。佛果圓滿通達，名為道。
聞慧的益處：此論中『若人等』有兩層意思。一是隻要能這樣做而不怯懦，將來必定能得到如來的授記。如同寶藏佛為釋迦牟尼授記，說他將來必定得到燃燈如來的授記。二是景行若斯，義同於獲得授記。如同《圓覺經》清凈慧菩薩章末尾所說：『如果有人聽聞此法門而不生驚畏，這就叫做凈覺隨順。你們應當知道，這樣的眾生已經供養過百千萬億恒河沙數的諸佛，種植了各種德本。』佛稱這樣的人為成就一切種智。意義與此相同。又如《法華經》所說，如來滅度后，如果有人聽聞《妙法蓮華經》，乃至一句一偈一念隨喜，我也為他授阿耨多羅三藐三菩提記。
思慧的益處：此論中『假使者』，實際上沒有這樣的人，只是假設而設立。故三千大
【English Translation】 English version: If one believes in the Buddha, the Dharma, and the Sangha (the three jewels), one will attain liberation. Among the five practices (referring to cultivation), the first four (referring to precepts, meditation, wisdom, and vows) can bring about liberation. Cessation (samatha, meditation) is the Dharmakaya (法身, the body of the Dharma), and contemplation (vipassana, wisdom) is Prajna (般若, transcendental wisdom). Alternatively, each practice embodies all three (Dharmakaya, Prajna, and liberation). Using these three dharmas, one encompasses everything, leaving nothing unincluded. These three dharmas are inseparable from the aforementioned one mind. Thus, all the Buddha-dharma of the ten directions and three times is contained within this treatise, hence it is called the Secret Treasury. I have now spoken in full.
To illustrate the benefits of this treatise: The profound realm of the Tathagata (如來, Thus Come One) discussed in this treatise is the one mind, the two gates, and the three great aspects. The one mind is the profoundness of the Dharma, the three great aspects are the profoundness of the meaning, and the two gates are the profoundness of principle and phenomena. These are all realms realized by the Tathagata. Those who truly believe take this as truth and do not believe in other dharmas. Since genuine faith arises, one can stay away from slander. By staying away from slander, one can enter the Mahayana (大乘, Great Vehicle) path. The path is the cause, which can lead to the fruit of Buddhahood. Those who uphold this treatise, the teachings are the gate to the Mahayana. If one wishes to enter the Mahayana, one must uphold the teachings, whether by reading or reciting, all of which is called upholding. What is known through seeing and hearing is called the wisdom of hearing. Reflective wisdom is contemplating its meaning. Cultivation wisdom is practicing as taught. This treatise is ultimate, etc., because one initially gains through hearing and reflecting, and ultimately attains the fruit of Buddhahood. Moreover, once attained, it is eternally attained, hence it is called ultimate. The perfect and unobstructed fruit of Buddhahood is called the path.
Regarding the benefits of hearing: In this treatise, 'if one,' etc., has two meanings. First, as long as one can do this without being timid, one will surely receive a prediction from the Tathagata in the future. Just as the Buddha Baozang (寶藏佛, Treasure Store Buddha) predicted that Shakyamuni (釋迦牟尼, Sage of the Shakya Clan) would surely receive a prediction from the Dipamkara Buddha (燃燈如來, Lamp Lighting Tathagata) in the future. Second, virtuous conduct like this is equivalent to receiving a prediction. Just as the end of the chapter on Pure Wisdom in the Surangama Sutra (圓覺經, Sutra of Perfect Enlightenment) says: 'If a person hears this Dharma gate and does not feel fear, this is called pure enlightenment in accordance with it. You should know that such beings have already made offerings to hundreds of thousands of millions of Ganges sands of Buddhas and planted various roots of virtue.' The Buddha calls such a person as having accomplished all-knowing wisdom. The meaning is the same as this. Also, as the Lotus Sutra (法華經, Lotus Sutra) says, after the Tathagata's extinction, if someone hears the Wonderful Dharma Lotus Sutra, even a single phrase, a single verse, or a single thought of rejoicing, I will also give him a prediction of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment).
Regarding the benefits of thinking: In this treatise, 'suppose,' in reality, there is no such person, it is just a hypothetical establishment. Therefore, the three thousand great
千世界者。俱舍云。四大洲。日月。蘇迷盧。欲天。梵世。各一千名一小千界。此小千千倍說名一中千。此千倍大千。皆同一成壞。配亦可知。十善者。化人令行十善果招天上。雖即數多不離三界。不成無漏。若思此法是佛之因。究竟令得無上佛道。時雖不多功不可喻。豈將世善而可並耶。
德多中。論受持者。領受法義。任持在心。食頃之際散心思惟。功不可喻。況一日一夜定心觀察。時長行勝。所獲功德誠如此言。不可思說也。
校量中。論假令等者。此中校勝文雖不多。義則甚廣。以能嘆之人是無上大覺。具一切智有無礙辯。凡所嘆說無不究竟。今則不獨一佛所嘆。仍舉十方一切諸佛。是人勝而復多也。又非於少時間。仍各于無量無數劫中。是稱歎時長也。非謂多佛于長時中。嘆其功德令得邊際。而又復言亦不能盡。是知義豐文約之教。比余處校勝之文。實為盡矣。
所以中。論何以故者。果人無量劫數無邊。于爾所時。經爾所佛嘆所不及。有何所以耶。謂法性下釋也。謂性無邊故。功德如性亦復無邊。以修習斯論者。即是深入法性之所獲故。
謗毀中。疏罪重者。受持既若福多譭謗。合招罪重。準大般若經說。謗法眾生入阿鼻地獄。經無量劫。遇此境壞。則寄余界地獄。如是展轉遍
【現代漢語翻譯】 現代漢語譯本： 千世界：根據《俱舍論》所說，一千個四大洲、日月、蘇迷盧山（Mount Sumeru，佛教宇宙觀中的聖山）、欲界天、梵世天合起來稱為一個小千世界。一千個小千世界合起來稱為一個中千世界。一千個中千世界合起來稱為一個大千世界。這些世界都經歷相同的成住壞空過程。它們的對應關係可以依此類推。十善：教化他人行十善業，其果報是生於天上。雖然人數眾多，但仍然沒有超出三界（欲界、色界、無色界），不能達到無漏的境界。如果思維這種法門是成佛的因，最終能夠證得無上佛道。雖然時間不長，但功德不可估量。怎麼能將世俗的善行與之相比呢？ 在功德眾多之中，關於受持方面：領會接受佛法的義理，並將其保持在心中，即使只是在吃飯的短暫時間裡散心思維，其功德也是不可估量的。更何況用一整天或一整夜的時間，專心致志地觀察思惟。時間越長，修行越精進，所獲得的功德確實如佛所說，是不可思議的。 在校量功德大小之中，關於『假令』等：這段經文雖然不多，但意義非常廣泛。因為能夠讚歎此功德的人是無上大覺悟者，具備一切智慧和無礙辯才，凡是他所讚歎和解說的，沒有不究竟圓滿的。現在不僅僅是一位佛在讚歎，而且還舉出十方一切諸佛都在讚歎。這是讚歎的人殊勝而且眾多。而且不是在短暫的時間內讚歎，而是在無量無數劫的時間內讚歎。這是稱讚的時間長久。即使眾多佛在漫長的時間裡稱讚其功德，也無法窮盡。由此可知，意義豐富而文字簡練的教法，比其他地方校量功德大小的經文，實在是更加完備了。 在『所以』之中，關於『何以故』：如果證果之人經過無量劫數，時間無邊無際，在那麼長的時間裡，經過那麼多的佛讚歎也無法窮盡，這是什麼原因呢？下面用『謂法性下』來解釋。因為法性是無邊無際的，所以功德也像法性一樣是無邊無際的。因為修習這部論的人，就是深入法性的人，所以才能獲得如此大的功德。 在謗毀之中，疏文說罪過嚴重：既然受持這部論的福報如此之多，那麼譭謗這部論，理應招致嚴重的罪過。根據《大般若經》所說，誹謗佛法的眾生會墮入阿鼻地獄（Avici Hell，八大地獄中最苦之處），經歷無量劫。如果遇到這個世界的劫數壞滅，就會寄生到其他世界的地獄中，就這樣輾轉不停。
【English Translation】 English version: The Thousand Worlds: According to the Abhidharmakośa (俱舍, Treasury of Knowledge), one thousand sets of four continents, suns and moons, Mount Sumeru (蘇迷盧, the sacred mountain in Buddhist cosmology), desire heavens, and Brahma worlds are called a small chiliocosm (小千世界). One thousand small chiliocosms are called a medium dichiliocosm (中千世界). One thousand medium dichiliocosms are called a great trichiliocosm (大千世界). All these worlds undergo the same processes of formation, existence, destruction, and emptiness. Their correspondences can be inferred accordingly. The Ten Virtues: Teaching others to practice the ten virtuous deeds results in rebirth in the heavens. Although the number of people is large, they still do not transcend the Three Realms (三界, Desire Realm, Form Realm, Formless Realm) and cannot attain the state of non-outflow (無漏). If one contemplates that this Dharma is the cause of Buddhahood, one can ultimately attain unsurpassed Buddhahood. Although the time is not long, the merit is immeasurable. How can worldly good deeds be compared to it? Among the many merits, regarding upholding: Comprehending and accepting the meaning of the Dharma and keeping it in mind, even if one only contemplates it distractedly during a short mealtime, the merit is immeasurable. How much more so if one observes and contemplates with a focused mind for an entire day or night. The longer the time, the more diligent the practice, the merit gained is indeed as the Buddha said, inconceivable. In comparing the magnitude of merits, regarding 'suppose': Although this passage is not long, its meaning is very broad. Because the person who can praise this merit is the unsurpassed Greatly Enlightened One, possessing all wisdom and unimpeded eloquence, whatever he praises and explains is complete and perfect. Now, it is not only one Buddha who praises, but also all the Buddhas of the ten directions. This is that the praisers are superior and numerous. Moreover, it is not praised in a short time, but in immeasurable and countless eons. This is that the time of praise is long. Even if many Buddhas praise its merit for a long time, they cannot exhaust it. From this, it can be known that the teaching with rich meaning and concise words is indeed more complete than the passages comparing the magnitude of merits elsewhere. In 'therefore', regarding 'why is it so': If the person who attains the fruit passes through immeasurable eons, the time is boundless, and the Buddhas praise for so long a time without being able to exhaust it, what is the reason? The following explains with 'because the nature of Dharma'. Because the nature of Dharma is boundless, so the merit is also boundless like the nature of Dharma. Because the person who cultivates this treatise is the one who deeply enters the nature of Dharma, that is why they can obtain such great merit. In slander and defamation, the commentary says the offense is serious: Since the merit of upholding this treatise is so great, then slandering this treatise should incur a serious offense. According to the Mahaprajnaparamita Sutra (大般若經, Great Perfection of Wisdom Sutra), beings who slander the Dharma will fall into Avici Hell (阿鼻地獄, the most painful of the eight great hells) for immeasurable eons. If they encounter the destruction of this world, they will be parasitic in the hells of other worlds, and so on without end.
歷十方。還至本處罪由未盡。今言無量大苦。是此類也亦如法華經說。謗經之人其人命終入阿鼻獄具足一劫。劫盡更生。如是展轉至無數劫。從地獄出。當墮畜生等。止謗者。亦是勸信獲罪若是。宜可止之。故勝鬘說。若自有智則自體會。若不解處則仰推如來。非我境界。茍能如此。則何患殃及於後世耶。論以深下或問曰。以何義故。不信譭謗者獲罪如斯。故此釋之。亦如法華云。斷佛種故受斯罪報。以一下又難曰。但謗此論。如何乃言斷三寶種成自他之害耶。故此釋之。疏果人得涅槃等者。此但約人互顯影略而言。據理則一得俱得故。非別證。如般若心經說。菩提薩埵依般若得涅槃。三世諸佛依般若得菩提。此亦如是法寶等者。以論中如來是佛寶菩薩是僧寶。若不信此法。則無菩薩修行。即僧寶斷絕。若無修行。則不證菩提涅槃。是法寶斷絕。若不證果即無如來。是佛寶斷絕。三寶斷絕皆由不信譭謗。是故獲罪經無量劫受大苦也。將知大罪莫大於謗法耳。
結勸中。論過去即釋迦之流。現在即馬鳴之類。未來即今之行者。楞嚴文殊嘆觀音圓通云。過去諸如來斯門已成就。現在諸菩薩今各入圓通。未來修學人當依如是法。我亦從中證。非唯觀世音無異路者。經云。此是微塵佛一路涅槃門。又云。十方如來一門超
【現代漢語翻譯】 現代漢語譯本：經歷十方世界，最終回到原來的地方，罪業尚未消除。現在所說的無量大苦，就是指這種情況。也像《法華經》所說，誹謗經典的人，命終之後會墮入阿鼻地獄，受滿一劫的苦。一劫過後，再次轉生，這樣輾轉經歷無數劫。從地獄出來后，還會墮入畜生道等等。阻止誹謗的人，也是勸人相信，從而避免獲罪。如果是這樣，就應該阻止誹謗。所以《勝鬘經》說，如果自己有智慧，就能自己體會；如果不理解的地方，就應該仰仗如來的教導，這不是我所能理解的境界。如果能夠這樣，又何必擔心災禍殃及後世呢？ 關於『以深下』，有人問：『因為什麼緣故，不信和譭謗的人會獲罪如此之重？』所以這裡解釋說，也像《法華經》所說，斷絕佛種，所以會受到這樣的罪報。有人又問：『僅僅是誹謗這部論，為什麼說會斷絕三寶的種子，造成自己和他人的損害呢？』所以這裡解釋說，證得果位的人獲得涅槃等等，這只是就人而言，互相顯現，簡略而言。按照道理來說，一得則俱得，不是分別證得。就像《般若心經》所說，菩提薩埵依靠般若而證得涅槃，三世諸佛依靠般若而證得菩提。這裡也是這樣，法寶等等，因為論中所說的如來是佛寶，菩薩是僧寶。如果不相信這部法，就沒有菩薩修行，那麼僧寶就會斷絕。如果沒有修行，就不能證得菩提涅槃，那麼法寶就會斷絕。如果不證得果位，就沒有如來，那麼佛寶就會斷絕。三寶斷絕都是因為不信和譭謗，所以會獲罪，經歷無量劫遭受大苦。由此可知，最大的罪過莫過於誹謗佛法了。 在結尾的勸誡中，論過去，就是像釋迦牟尼佛那樣的人；論現在，就是像馬鳴菩薩這樣的人；論未來，就是現在的修行人。《楞嚴經》中文殊菩薩讚歎觀世音菩薩的圓通法門說，過去諸如來都是通過這個法門成就的，現在諸菩薩現在也各自進入圓通，未來修學的人應當依靠這樣的法門。我也是從中證悟的。不僅僅是觀世音菩薩沒有別的道路可走。《楞嚴經》說，這是微塵佛一路涅槃之門。又說，十方如來都是通過這一個法門超越的。
【English Translation】 English version: Traversing the ten directions, one eventually returns to the original place, but the karmic debts may not yet be exhausted. The immeasurable suffering mentioned now refers to this kind of situation. It is also as the Lotus Sutra says: 'Those who slander the sutra, upon death, will fall into Avici Hell, enduring a full kalpa. After the kalpa ends, they will be reborn again, and so on, revolving through countless kalpas. Emerging from hell, they will fall into the animal realm, and so on.' Those who stop slander are also encouraging faith, thereby avoiding incurring sin. If this is the case, slander should be stopped. Therefore, the Śrīmālādevī Siṃhanāda Sūtra says, 'If one has wisdom, one will understand it oneself; if there are places one does not understand, one should rely on the teachings of the Tathagata, as it is beyond my comprehension.' If one can do this, why worry about calamities affecting future generations? Regarding 'with profound humility,' someone asks, 'For what reason do those who disbelieve and slander incur such heavy sins?' Therefore, it is explained here, also as the Lotus Sutra says, 'Because they cut off the Buddha-seed, they receive such karmic retribution.' Someone further asks, 'Merely slandering this treatise, why is it said that it cuts off the seeds of the Three Jewels and causes harm to oneself and others?' Therefore, it is explained here that those who attain the fruit of Nirvana, etc., this is only in terms of people, mutually revealing, briefly speaking. According to the principle, one attainment includes all attainments, not separate attainments. Just as the Heart Sutra says, 'Bodhisattvas rely on Prajna to attain Nirvana, and Buddhas of the three times rely on Prajna to attain Bodhi.' It is the same here, the Dharma Jewel, etc., because the Tathagata mentioned in the treatise is the Buddha Jewel, and the Bodhisattvas are the Sangha Jewel. If one does not believe in this Dharma, there will be no Bodhisattva practice, then the Sangha Jewel will be cut off. If there is no practice, one cannot attain Bodhi Nirvana, then the Dharma Jewel will be cut off. If one does not attain the fruit, there will be no Tathagata, then the Buddha Jewel will be cut off. The cutting off of the Three Jewels is all due to disbelief and slander, therefore one incurs sin, enduring great suffering for countless kalpas. From this, it can be known that the greatest sin is none other than slandering the Dharma. In the concluding exhortation, regarding the past, it refers to people like Shakyamuni Buddha; regarding the present, it refers to people like Ashvaghosa Bodhisattva; regarding the future, it refers to present practitioners. In the Shurangama Sutra, Manjushri Bodhisattva praises Avalokiteśvara Bodhisattva's perfect penetration, saying, 'Past Tathagatas all attained through this Dharma-door, present Bodhisattvas are now each entering perfect penetration, future practitioners should rely on this Dharma.' I also attained enlightenment from it. It is not only that Avalokiteśvara Bodhisattva has no other path to take. The Shurangama Sutra says, 'This is the one path to Nirvana for the dust-mote Buddhas.' It also says, 'The Tathagatas of the ten directions all transcend through this one Dharma-door.'
出妙莊嚴路。
總結中。論諸佛等者。諸佛謂能證能說之人。甚深下即所證所說之法。此中深廣等是總指三大。深約豎論。大約橫說。二皆絕待故加甚廣之言。謂深中之深非對淺之深。故云甚深。大中之大非對小之大。故云廣大。或可深廣大三字。別對體相用之三義。深是體大。謂實相真法非因位能窮。唯佛究盡。故大論云。智度大海唯佛窮底。又法華云。深固幽遠無人能到。此則約過去無始未來無終。不生不滅故云深也。廣是用大。謂過河沙之妙用。潛興密應無有休息。無有窮盡。此無盡之用一一同于覺性。無有邊涯。無有分限。故楞嚴云。我以不生不滅合如來藏。而如來藏本妙圓心。周遍法界。是故於中一為無量無量為一。小中現大大中現小。不動道場。遍能含受十方國土。坐微塵里轉大法輪等。故云廣也。大是相大。相謂義相。即前所辨大智慧光明義。遍照法界義等。過於河沙無漏性德與真如體。不離不斷不異不思議。非深非廣能深能廣。故受大名。所言甚者。通貫三字。謂甚深甚廣甚大。俱絕待故。此之三法遍能含攝一切佛法。亦攝一切眾生法。含攝雖多俱不離一心。一心者。是諸佛所證之極致。是諸佛所說之根本。故前論云。謂欲解釋如來根本之義。令諸眾生正解不謬故。今論主以少言句。隨順此法
【現代漢語翻譯】 現代漢語譯本：
出自妙莊嚴路（指菩薩修行所證悟的境界）。 總結部分。關於諸佛等等：諸佛是指能夠證悟和宣說佛法的人。'甚深'等詞語指的是他們所證悟和宣說的法。這裡的'深'、'廣'等詞語是總括地指體、相、用三大方面。'深'是從豎向來論述，'廣'是從橫向來說明。這兩者都是絕對的，所以加上'甚'和'廣'來強調。也就是說，'深'中最深，不是相對於淺的深，所以說是'甚深'。'大'中之大，不是相對於小的'大'，所以說是'廣大'。或者也可以說，'深'、'廣'、'大'這三個字，分別對應體、相、用這三種含義。'深'是體大，指的是實相真法，不是因位菩薩所能窮盡的，只有佛才能徹底了悟。所以《大智度論》說：'智慧的大海，只有佛才能窮盡其底。'《法華經》也說：'深固幽遠，無人能到。'這是從過去無始、未來無終，不生不滅的角度來說的，所以說是'深'。'廣'是用大，指的是超過恒河沙數般的妙用，潛移默化地發生作用，沒有停息，沒有窮盡。這無盡的妙用，每一個都與覺性相同，沒有邊際，沒有界限。所以《楞嚴經》說：'我以不生不滅的本性，與如來藏相合。而如來藏本具的妙圓真心，周遍法界。'因此，在其中，一即是無量，無量即是一。小中顯現大，大中顯現小。不移動道場，卻能包含容納十方國土。坐在微塵之中，轉動大法輪等等，所以說是'廣'。'大'是相大，相指的是義相，就是前面所辨析的大智慧光明之義，遍照法界之義等等。超過恒河沙數般的無漏性德，與真如本體不離、不斷、不異、不可思議，非深非廣，卻能深能廣，所以被稱為'大'。所說的'甚'字，貫穿'深'、'廣'、'大'三個字，指的是甚深、甚廣、甚大，都是絕對的。這三種法遍能包含攝取一切佛法，也攝取一切眾生法。雖然包含攝取很多，卻都不離一心。一心，是諸佛所證悟的極致，是諸佛所說的根本。所以前面的論述說：'想要解釋如來根本的意義，使一切眾生正確理解而不產生謬誤。'現在論主用簡短的言語，隨順這種法理。
【English Translation】 English version:
Emerge from the path of Wonderful Adornment (referring to the state of enlightenment attained by Bodhisattvas through practice). Concluding section. Regarding the Buddhas, etc.: 'Buddhas' refers to those who are able to realize and expound the Dharma. 'Profound' and other terms refer to the Dharma they realize and expound. Here, 'deep,' 'vast,' and other terms comprehensively refer to the three great aspects of essence, characteristics, and function. 'Deep' is discussed vertically, while 'vast' is explained horizontally. Both are absolute, hence the addition of 'extremely' and 'vastly' to emphasize. That is to say, the deepest of 'deep' is not 'deep' relative to shallow, so it is called 'extremely deep.' The greatest of 'great' is not 'great' relative to small, so it is called 'vastly great.' Alternatively, it can be said that the three words 'deep,' 'vast,' and 'great' correspond separately to the three meanings of essence, characteristics, and function. 'Deep' is the greatness of essence, referring to the true Dharma of reality, which cannot be fully fathomed by Bodhisattvas in the causal stage, but only fully understood by the Buddha. Therefore, the Mahaprajnaparamita Shastra says: 'The ocean of wisdom can only be fathomed to its bottom by the Buddha.' The Lotus Sutra also says: 'Deep, firm, and remote, no one can reach it.' This is spoken from the perspective of the past without beginning and the future without end, neither arising nor ceasing, so it is called 'deep.' 'Vast' is the greatness of function, referring to the wonderful functions that exceed countless sands of the Ganges River, subtly arising and responding without rest, without end. Each of these endless wonderful functions is identical to the nature of enlightenment, without boundaries, without limits. Therefore, the Surangama Sutra says: 'I unite my non-arising, non-ceasing nature with the Tathagatagarbha. And the inherently wonderful and perfect mind of the Tathagatagarbha pervades the Dharma Realm.' Therefore, within it, one is immeasurable, and immeasurable is one. The small manifests the great, and the great manifests the small. Without moving the Bodhimanda, it can contain and accommodate the ten directions of lands. Sitting in a tiny dust mote, turning the great Dharma wheel, etc., so it is called 'vast.' 'Great' is the greatness of characteristics, referring to the characteristics of meaning, which is the meaning of great wisdom and light previously analyzed, the meaning of universally illuminating the Dharma Realm, etc. The flawless virtuous qualities exceeding countless sands of the Ganges River are inseparable, continuous, non-different, and inconceivable from the true nature of Suchness, neither deep nor vast, yet able to be deep and able to be vast, so it is called 'great.' The word 'extremely' permeates the three words 'deep,' 'vast,' and 'great,' referring to extremely deep, extremely vast, and extremely great, all of which are absolute. These three Dharmas universally contain and encompass all Buddha-Dharmas, and also encompass all sentient beings' Dharmas. Although they contain and encompass much, they are all inseparable from the One Mind. The One Mind is the ultimate that all Buddhas realize, and the foundation of what all Buddhas expound. Therefore, the previous discussion said: 'Wanting to explain the fundamental meaning of the Tathagata, so that all sentient beings can understand correctly without error.' Now the author of the treatise uses concise words to accord with this Dharma principle.
略而說之。言雖約略理無不備。故云總持說也。故前文云。如是此論為欲總攝如來廣大深法無邊義。故應說此論。論如法性者。法性遍滿圓無際故。造論功德如性廣大。亦無有際。法性甚深無窮盡故。造論功德如性甚深。亦無有盡。法性無漏離諸染故。造論功德如性無漏。非垢非染。法性無為離施作故。造論功德如性無作。非有為相不可破壞。盡于未來。如是功德無量無盡無漏無為。欲何所利。由是論云。普利一切眾生界。然利眾生不出二種。一令離苦。謂離分段變易二生死故。二令得樂。謂得菩提涅槃二無上樂。以眾生有三乘五性四生九類差別不同。故云一切。今回如性功德。普沾利之。令彼隨自根性鹹得其益。終至究竟無上覺道耳。
起信論疏筆削記卷第二十
【現代漢語翻譯】 現代漢語譯本：簡略地說，雖然言辭簡略，但道理沒有不完備的，所以說是總持的說法。因此前文說：『如此這部論，是爲了總攝如來廣大深奧的佛法和無邊的義理，所以應當宣說此論。』論如同法性（Dharmata，一切法的真實本性）一樣，因為法性遍滿圓融沒有邊際，所以造論的功德也像法性一樣廣大，沒有邊際。法性非常深奧沒有窮盡，所以造論的功德也像法性一樣深奧，沒有窮盡。法性沒有漏失，遠離各種染污，所以造論的功德也像法性一樣沒有漏失，沒有污垢沒有染污。法性是無為的，遠離施作，所以造論的功德也像法性一樣沒有造作，沒有有為的相狀，不可破壞，直到未來。這樣的功德無量無盡，無漏無為，想要得到什麼利益呢？因此論中說：『普遍利益一切眾生界。』然而利益眾生不出兩種：一是使他們脫離痛苦，就是脫離分段生死和變易生死；二是使他們得到快樂，就是得到菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）這兩種無上的快樂。因為眾生有三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）五性（指聲聞種性、緣覺種性、菩薩種性、不定種性、無性）四生（卵生、胎生、濕生、化生）九類（九有情居）的差別不同，所以說是『一切』。現在用如同法性的功德，普遍地沾溉利益他們，使他們隨著各自的根性都得到利益，最終達到究竟無上的覺悟之道。 《起信論疏筆削記》卷第二十
【English Translation】 English version: To speak briefly, although the words are concise, the principles are all-encompassing, hence it is called a 'summary' teaching. Therefore, the previous text says: 'Thus, this treatise is intended to comprehensively gather the vast and profound Dharma (Buddha's teachings) and the boundless meanings of the Tathagata (如來，Thus Come One), so this treatise should be expounded.' The treatise is like Dharmata (法性, the true nature of all dharmas), because Dharmata is all-pervading, complete, and without limit, so the merit of creating the treatise is as vast as Dharmata, without limit. Dharmata is extremely profound and inexhaustible, so the merit of creating the treatise is as profound as Dharmata, without end. Dharmata is without outflows (無漏), free from all defilements, so the merit of creating the treatise is as Dharmata is without outflows, without impurity or defilement. Dharmata is unconditioned (無為), free from action, so the merit of creating the treatise is as Dharmata is without action, without conditioned characteristics, indestructible, until the future. Such merit is immeasurable, inexhaustible, without outflows, and unconditioned. What benefit is desired? Therefore, the treatise says: 'Universally benefit all realms of sentient beings.' However, benefiting sentient beings does not go beyond two aspects: one is to liberate them from suffering, which is to liberate them from the suffering of segmented birth and death (分段生死) and the suffering of transformational birth and death (變易生死); the other is to enable them to attain happiness, which is to attain the two supreme joys of Bodhi (菩提, enlightenment) and Nirvana (涅槃, liberation). Because sentient beings have different distinctions of the Three Vehicles (Śrāvakayāna, 聲聞乘, Hearer Vehicle; Pratyekabuddhayāna, 緣覺乘, Solitary Realizer Vehicle; Bodhisattvayāna, 菩薩乘, Bodhisattva Vehicle), Five Natures (聲聞種性, Hearer nature; 緣覺種性, Solitary Realizer nature; 菩薩種性, Bodhisattva nature; 不定種性, Undetermined nature; 無性, Absence of nature), Four Births (卵生, oviparous; 胎生, viviparous; 濕生, moisture-born; 化生, metamorphic), and Nine Classes (九有情居, nine abodes of sentient beings), therefore it is said 'all'. Now, using the merit like Dharmata, universally benefit them, so that they all receive benefit according to their own nature, and ultimately reach the ultimate unsurpassed path of enlightenment. Shūbǐxuē jì (疏筆削記) of Qǐxìn Lùn Shū (起信論疏) Volume 20