T44n1849_大乘起信論內義略探記
大正藏第 44 冊 No. 1849 大乘起信論內義略探記
No. 1849 [cf. No. 1666]
大乘起信論內義略探記
太賢作
今釋此論。粗開二門。一述論大意。二探論中義。
初大意者。夫以真源寂寥。匪識所測。法性虛凝。罔言修詮。但以大悲無息。教網亙苦海。而濟人天之魚。慧日無私。瑞光照暗夜。以驚長睡之夢矣。如來滅后。有菩薩之。厥號馬鳴。道超三賢。位階十聖。明慧內融。慈悲外被。精窮奧旨。審察物機。巧知性慾。造論當時。其為論也。理苞群典。義括眾詮。文藻煥然。宗途易了。假使十方諸佛長時廣嘆。食頃正思之福。亦不能盡。正道以之而隆。邪道因此而替。佛日再輝。法轉更復。故摩耶經云。如來滅后六百歲已。九十六種諸外道等競興。欲毀佛法。有比丘名曰馬鳴菩薩。說法要。降伏一切諸外道輩等也。
第二探義中有三門。先明藏部攝。次釋題目。后示其旨。
初者有二。有三。三藏者。一素怛攬藏。此云契經。二毗奈耶藏。此云調伏。三阿毗達摩藏。此云對法。此經律論三以為能詮。彼定戒慧三以為所詮。如次配之。二藏者。一聲聞藏。二菩薩藏。十二部者。契經。應頌。記別。諷誦。自說。緣起。譬
【現代漢語翻譯】 現代漢語譯本： 大正藏第 44 冊 No. 1849 大乘起信論內義略探記
No. 1849 [cf. No. 1666]
大乘起信論內義略探記
太賢 作
現在解釋這部論。粗略地開啟兩個門徑：一是敘述本論的大意，二是探究本論中的義理。
首先，關於大意。真如本源寂靜空曠，不是意識所能測度的；法性虛空凝定，無法用言語來詮釋。但由於大悲之心沒有止息，教化的網路遍佈苦海，救濟人天道的眾生如同魚兒；智慧之光沒有偏私，吉祥的光芒照亮黑暗的夜晚，驚醒長久的沉睡之夢。如來佛滅度之後，有一位菩薩出現，他的名字叫馬鳴（Aśvaghoṣa，意為馬的鳴叫），他的道行超越三賢位（三賢位指十住、十行、十回向），位階達到十聖位（十聖位指十地菩薩）。明智和智慧內在於心，慈悲施予外在的行為。他精通窮盡深奧的旨意，審察眾生的根器，巧妙地瞭解各種機緣，在當時撰寫了這部論。這部論的義理包含眾多經典，意義涵蓋各種詮釋，文采煥發光彩，宗旨和途徑容易理解。即使十方諸佛長時間地廣泛讚歎，用一頓飯的時間來正確思考此論的福德，也不能完全窮盡。正道因此而興盛，邪道因此而衰退，佛法之光再次輝煌，法輪運轉更加恢復。所以《摩耶經》說：『如來滅度后六百年，九十六種外道等競相興起，想要毀壞佛法。有一位比丘名叫馬鳴菩薩，宣說佛法要義，降伏一切外道之輩。』
第二，探究義理中有三個門徑：首先說明屬於哪個藏部，其次解釋題目，最後揭示其宗旨。
首先，關於藏部，有二種說法，也有三種說法。三種藏是指：一、素怛攬藏（Sūtra Piṭaka），這裡翻譯為契經；二、毗奈耶藏（Vinaya Piṭaka），這裡翻譯為調伏；三、阿毗達摩藏（Abhidharma Piṭaka），這裡翻譯為對法。這經、律、論三藏作為能詮，彼定、戒、慧三學作為所詮，依次對應。 二藏是指：一聲聞藏，二菩薩藏。 十二部是指：契經、應頌、記別、諷誦、自說、緣起、譬喻。
【English Translation】 English version: Taisho Tripitaka Volume 44, No. 1849 A Brief Exploration of the Inner Meaning of the Awakening of Faith in the Mahayana
No. 1849 [cf. No. 1666]
A Brief Exploration of the Inner Meaning of the Awakening of Faith in the Mahayana
By Taixian
Now, I will explain this treatise. I will roughly open two doors: first, to describe the general idea of the treatise; second, to explore the meaning within the treatise.
First, regarding the general idea. The true source is tranquil and remote, not measurable by consciousness; the Dharma-nature is empty and solidified, beyond expression by words. However, due to the unceasing Great Compassion, the net of teachings spans the sea of suffering, saving sentient beings in the realms of humans and gods like fish; the sun of wisdom is without selfishness, its auspicious light illuminates the dark night, awakening those from their long slumber. After the extinction of the Tathagata (Tathāgata, meaning 'Thus Gone One'), there was a Bodhisattva (Bodhisattva, meaning 'enlightenment being') whose name was Aśvaghoṣa (Aśvaghoṣa, meaning 'horse's cry'). His path surpassed the Three Worthies (Three Worthies refers to the Ten Abodes, Ten Practices, and Ten Dedications), and his position reached the Ten Saints (Ten Saints refers to the Ten Bhumis of Bodhisattvas). Intelligence and wisdom were internal, and compassion was external. He thoroughly exhausted the profound meaning, carefully examined the faculties of beings, and skillfully understood various opportunities. At that time, he composed this treatise. The principles of this treatise encompass numerous scriptures, and its meanings cover various interpretations. The writing is brilliant, and the purpose and path are easy to understand. Even if the Buddhas of the ten directions praised it extensively for a long time, the merit of correctly contemplating this treatise for the duration of a meal could not be fully exhausted. The right path is thereby promoted, and the wrong path is thereby replaced. The light of the Buddha shines again, and the Dharma wheel turns and is restored. Therefore, the Maya Sutra says: 'Six hundred years after the extinction of the Tathagata, ninety-six kinds of heretics will compete to rise up, wanting to destroy the Buddha-dharma. There will be a Bhikshu (Bhikshu, meaning 'Buddhist monk') named Bodhisattva Aśvaghoṣa, who will expound the essentials of the Dharma and subdue all the heretics.'
Second, there are three approaches to exploring the meaning: first, to clarify which collection it belongs to; second, to explain the title; and third, to reveal its purpose.
First, regarding the collections, there are two views and also three views. The three collections are: first, the Sūtra Piṭaka (Sūtra Piṭaka, meaning 'basket of discourses'), here translated as 'Agreements of Scriptures'; second, the Vinaya Piṭaka (Vinaya Piṭaka, meaning 'basket of discipline'), here translated as 'Subduing'; and third, the Abhidharma Piṭaka (Abhidharma Piṭaka, meaning 'basket of higher knowledge'), here translated as 'Counteracting Dharma'. These three, Sutra, Vinaya, and Abhidharma, serve as the 'that which explains', while the three studies of morality, concentration, and wisdom serve as the 'that which is explained', corresponding in order. The two collections are: first, the Śrāvaka Piṭaka (Śrāvaka Piṭaka, meaning 'basket of hearers'); second, the Bodhisattva Piṭaka. The twelve divisions are: Sutra, Geya, Vyakarana, Gatha, Udana, Nidana, Avadana, Itivuttaka.
喻。本事。本生。方廣。希法。論義。今此論是二藏之中菩薩藏攝。三藏之中對法藏攝。十二部中論議經攝也。
次釋題目者。大者。當體為目。包含為義。乘者。約喻為稱。運載為功。法喻合舉。故名大乘。大乘即是所信之境。體能為義。起信即是能信之心。澄凈為性。心境合目。故云大乘起信也。論者。是集義論也。謂賓主往復。折徴奧義。論量正理。故名為論。又大者。約義有三。一體大。謂遍於一切凡夫小乘菩薩諸佛及一切器世間等。無增減故。二相大。謂此體大具足無量性功德故。如水八德不異於水。三用大。謂報化二用。初能成於世間因緣。后能成出世間因果。盡未來際。不斷化用也。乘者約用。即是佛性。三位成運。自性住佛性為所乘。引出佛性為能乘。至得果佛乘至處。三義體用唯一心轉。又瑜伽顯揚雜集莊嚴及十二門論等。各釋七種大性。又余處有十大義。因繁不述。起者發起。自有本覺內熏為因。善友聞熏。用大為緣。於此勝境。發凈信心。如水精珠。唯識攝論各說三種信心。又此論下說四種信心。唯識論云。一信實有。謂于諸法實事理中。深信忍故。二信有德。謂於三寶真性德中。深信樂故。三信有能。謂於一切世善深信有力能得能成。起希望故。何故明信不言余行者。信是行本。故下
【現代漢語翻譯】 現代漢語譯本：譬喻（喻：比喻），本事（本事：佛本行事蹟），本生（本生：佛前生事蹟），方廣（方廣：廣大的經典），希法（希法：稀有之法），論義（論義：辯論義理）。現在這部論屬於二藏之中的菩薩藏所攝，三藏之中的對法藏所攝，十二部經之中的論議經所攝。
接下來解釋題目。『大』，以本體作為目標，包含作為意義。『乘』，以比喻作為名稱，運載作為功用。法和比喻結合起來，所以叫做『大乘』。大乘就是所信仰的境界，本體具有意義。『起信』就是能信仰的心，澄澈清凈是它的本性。心和境界合在一起，所以叫做『大乘起信』。『論』，是彙集意義的論述。指的是賓主雙方往來辯論，剖析精深的義理，衡量正確的道理，所以叫做『論』。另外，『大』，從意義上來說有三種：一體大，指的是遍及一切凡夫、小乘、菩薩、諸佛以及一切器世間等，沒有增減的緣故。二相大，指的是這個體大具足無量自性功德的緣故，就像水的八種功德不異於水。三用大，指的是報身和化身兩種作用，首先能夠成就世間的因緣，然後能夠成就出世間的因果，直到未來無盡時，不斷地進行教化作用。
『乘』從作用上來說，就是佛性。三種位次成就運載：自性住佛性是所乘載的，引出佛性是能乘載的，到達證得果位的佛是乘載到達之處。這三種意義，體、相、用，都是唯一心識的運轉。另外，《瑜伽師地論》、《顯揚聖教論》、《雜集論》、《莊嚴經論》以及《十二門論》等，各自解釋了七種『大性』。還有其他地方有十大意義，因為繁瑣所以不敘述。『起』是發起的意思。自有本覺的內在熏習作為原因，善友的聽聞熏習，以及用大作為助緣，對於這種殊勝的境界，發起清凈的信心。就像水精珠一樣。《唯識攝論》各自說了三種信心。而且這部論的下文說了四種信心。《唯識論》說：一、信實有，指的是對於諸法真實的事理中，深深地相信和認可。二、信有德，指的是對於三寶的真實自性功德中，深深地相信和喜樂。三、信有能，指的是對於一切世間善事深深地相信有力量能夠得到能夠成就，生起希望的緣故。為什麼只說明『信』而不說其他的修行呢？因為『信』是修行的根本，所以在下文……
【English Translation】 English version: Parable (喻: metaphor), deeds (本事: Buddha's deeds in previous lives), Jataka (本生: Buddha's previous lives), Vaipulya (方廣: extensive scriptures), rare Dharma (希法: rare Dharma), debate on meaning (論義: debate on the meaning of doctrines). This treatise now belongs to the Bodhisattva Pitaka among the two Pitakas, the Abhidharma Pitaka among the three Pitakas, and the treatise scripture among the twelve divisions of scriptures.
Next, explaining the title. 'Great' (大), takes the substance as the goal, and inclusion as the meaning. 'Vehicle' (乘), takes metaphor as the name, and transportation as the function. Dharma and metaphor are combined, so it is called 'Mahayana' (大乘). Mahayana is the realm of faith, and the substance has meaning. 'Awakening of Faith' (起信) is the mind that can believe, and clarity and purity are its nature. The mind and realm are combined, so it is called 'Awakening of Faith in the Mahayana'. 'Treatise' (論), is a collection of meanings. It refers to the back-and-forth debate between the host and guest, analyzing profound meanings, and measuring correct principles, so it is called 'Treatise'. In addition, 'Great' (大), in terms of meaning, has three aspects: the greatness of substance (一體大), which refers to pervading all ordinary people, Hinayana, Bodhisattvas, Buddhas, and all material worlds, etc., without increase or decrease. The greatness of characteristics (相大), which refers to this great substance possessing infinite self-nature merits, just like the eight virtues of water are not different from water. The greatness of function (用大), which refers to the two functions of the reward body and the transformation body, first being able to accomplish the causes and conditions of the world, and then being able to accomplish the causes and effects of transcending the world, continuously performing the function of teaching until the endless future.
'Vehicle' (乘), in terms of function, is Buddha-nature. Three positions accomplish transportation: the self-nature abiding Buddha-nature is what is being transported, bringing out Buddha-nature is what is capable of transporting, and reaching the Buddha who has attained the fruit position is the place where the transportation arrives. These three meanings, substance, characteristics, and function, are all the operation of the one mind. In addition, the 'Yogacarabhumi-sastra' (瑜伽師地論), 'Asanga's Compendium of Determinations' (顯揚聖教論), 'Samuccaya' (雜集論), 'Ornament of the Mahayana Sutras' (莊嚴經論), and 'Twelve Gate Treatise' (十二門論), etc., each explain seven kinds of 'great natures'. There are also ten great meanings in other places, but because they are cumbersome, they will not be described. 'Awakening' (起) means to initiate. There is the internal熏習of inherent enlightenment as the cause, the hearing熏習of good friends, and the greatness of function as the auxiliary condition, for this supreme realm, to generate pure faith. Just like a crystal bead. The 'Yogācāra-saṃgraha' (唯識攝論) each speaks of three kinds of faith. Moreover, the following of this treatise speaks of four kinds of faith. The 'Vijnaptimatrata-siddhi' (唯識論) says: First, believing in reality (信實有), which refers to deeply believing and acknowledging the true principles of all dharmas. Second, believing in virtue (信有德), which refers to deeply believing and rejoicing in the true self-nature merits of the Three Jewels. Third, believing in ability (信有能), which refers to deeply believing that all worldly good deeds have the power to be obtained and accomplished, giving rise to hope. Why only explain 'faith' and not mention other practices? Because 'faith' is the root of practice, so in the following...
云。自信己性。知心妄動。修遠離法。又華嚴賢首品云。信為道元功德母。長養一切諸善法。斷除疑網出愛流。開示涅槃無上道等。三百餘頌嘆信心德。又凈行品。以百四十頌。明信心德。此中起信約信成就處說。謂入住不退。令前信心成根不失故也。
第三示其旨者。于中略有八義。一歸敬三寶義。二和合識義。三四相義。四本覺義。五無明義。六生滅因緣義。亦名五意。七六染義。八佛身義也。
歸敬三寶義。此論三分。謂序正流通。釋有三門。一約論主。二約論法。三約益生。初中三。一論首三頌歸敬請加。即是論主起行所依。二論曰下為物宣說正義。論主法施之行。三末後一頌結說迴向。即隨行所起大愿。是故三分俱成論主照顯佛日法施群生之行愿。餘二如疏也。三頌分二。初二行頌明歸敬三寶。后一行頌申敬意。前中亦二。初歸敬者。顯能歸誠至。二盡十方下明所敬深廣。前中三義。一歸者。是趣向義。命者。己身性命。生靈所重。莫此為先。今此論主得不壞信。儘自重命。歸向三寶。請加制述故。二歸者。敬順義。命者。諸佛教命。此明論主敬奉如來教命傳法利生。三歸者。還源義。謂眾生六根。從一心起。而背自源。馳散六塵。今舉命根。總攝六情。歸一心源。故云歸命。盡十方者。二意
【現代漢語翻譯】 現代漢語譯本： 云：相信自己的本性，明白心是虛妄變動的，修習遠離煩惱的方法。又《華嚴經·賢首品》說：『信是道的根源，功德的母親，生長一切善法，斷除疑惑之網，脫離愛慾之流，開示涅槃無上的道路』等等。三百多頌讚嘆信心的功德。又有《凈行品》，用一百四十頌，闡明信心的功德。這裡《起信論》所說的『信』，是就信成就處說的，指安住于不退轉的境界，使之前的信心成為牢固的根基而不喪失。
第三，闡明本論的宗旨，其中略有八個要點：一、歸敬三寶義（皈依、尊敬佛法僧三寶的意義）；二、和合識義（融合各種認識的意義）；三、四相義（四種現象的意義）；四、本覺義（本來覺悟的意義）；五、無明義（無明的意義）；六、生滅因緣義（生起和滅亡的因緣的意義），也叫五意；七、六染義（六種染污的意義）；八、佛身義（佛身的意義）。
歸敬三寶義。《起信論》分為序分、正宗分、流通分三部分。解釋這三部分有三個角度：一、從論主的角度；二、從論法的角度；三、從利益眾生的角度。首先，從論主的角度分為三點：一、論的首三頌是歸敬並祈請加持，這是論主發起修行的所依；二、『論曰』以下是為眾生宣說正義，是論主施行佛法的行為；三、最後的一頌是總結並回向，是隨修行所發起的大愿。因此，這三部分都體現了論主照亮佛日、施行佛法、利益眾生的行為和願望。其餘兩點如疏中所說。這三頌分為兩部分，前兩行頌說明歸敬三寶，后一行頌表達敬意。前兩行頌又分為兩點：首先是『歸敬』，顯示能夠以真誠之心歸依；其次是『盡十方下』，說明所敬的對象深廣。『歸敬』又包含三層含義：一、『歸』是趣向的意思，『命』是自己的身命，是眾生所重視的，沒有比這更重要的了。現在這位論主得到不壞的信心，儘自己的身命，歸向三寶，祈請加持來製作論述；二、『歸』是敬順的意思，『命』是諸佛的教命。這說明論主恭敬奉行如來的教命，傳法利生；三、『歸』是還源的意思，指眾生的六根，從一心生起，卻背離自己的本源，馳逐於六塵。現在舉起命根，總攝六情，歸於一心之源，所以說『歸命』。『盡十方者』，有兩種含義。
【English Translation】 English version: Cloud: Believing in one's own nature, understanding that the mind is falsely moving, and practicing the method of distancing oneself from afflictions. Furthermore, the 'Virtuous Leader' chapter of the Avatamsaka Sutra says: 'Faith is the source of the path, the mother of merit, nurturing all good dharmas, severing the net of doubt, escaping the stream of love, revealing the unsurpassed path of Nirvana,' and so on. More than three hundred verses praise the merit of faith. Also, the 'Pure Conduct' chapter uses one hundred and forty verses to elucidate the merit of faith. Here, the 'Awakening of Faith' discusses 'faith' in terms of the place where faith is accomplished, referring to dwelling in the state of non-retrogression, ensuring that the previous faith becomes a firm foundation and is not lost.
Third, demonstrating its purpose, within which there are briefly eight meanings: 1. The meaning of taking refuge in the Three Jewels ( Triratna ) (the meaning of refuge and respect for the Buddha, Dharma, and Sangha); 2. The meaning of the union of consciousness ( Vijnana ) (the meaning of integrating various cognitions); 3. The meaning of the four characteristics ( Lakshana ) (the meaning of the four phenomena); 4. The meaning of original enlightenment ( Bodhi ) (the meaning of original awakening); 5. The meaning of ignorance ( Avidya ) (the meaning of ignorance); 6. The meaning of the causes and conditions of arising and ceasing ( Hetu-pratyaya ) (the meaning of the causes and conditions of arising and ceasing), also called the five intentions; 7. The meaning of the six defilements (the meaning of the six defilements); 8. The meaning of the Buddha's body ( Buddhakaya ) (the meaning of the Buddha's body).
The meaning of taking refuge in the Three Jewels. The Awakening of Faith is divided into three parts: introduction, main body, and conclusion. There are three perspectives for interpreting these three parts: 1. From the perspective of the author of the treatise; 2. From the perspective of the Dharma of the treatise; 3. From the perspective of benefiting sentient beings. First, from the perspective of the author, there are three points: 1. The first three verses of the treatise are taking refuge and requesting blessings, which is what the author relies on to initiate practice; 2. 'The treatise says' and below is explaining the correct meaning for sentient beings, which is the author's act of bestowing the Dharma; 3. The last verse is a conclusion and dedication, which is the great vow generated from practice. Therefore, these three parts all embody the author's actions and vows of illuminating the Buddha's sun, bestowing the Dharma, and benefiting sentient beings. The other two points are as described in the commentary. These three verses are divided into two parts: the first two lines of verses explain taking refuge in the Three Jewels, and the last line of verses expresses respect. The first two lines of verses are further divided into two points: first is 'taking refuge,' which shows the ability to take refuge with sincerity; second is 'below 'exhausting the ten directions',' which explains the depth and breadth of the object of respect. 'Taking refuge' also contains three layers of meaning: 1. 'Taking refuge' is the meaning of approaching, 'life' is one's own life, which is valued by sentient beings, and there is nothing more important than this. Now this author has obtained indestructible faith, exhausting his own life, taking refuge in the Three Jewels, and requesting blessings to create the treatise; 2. 'Taking refuge' is the meaning of reverence and obedience, 'life' is the teachings of all Buddhas. This explains that the author respectfully follows the Tathagata's teachings, transmitting the Dharma and benefiting sentient beings; 3. 'Taking refuge' is the meaning of returning to the source, referring to the six roots of sentient beings, arising from one mind, but turning away from their own source, chasing after the six dusts. Now raising the root of life, encompassing all six emotions, returning to the source of one mind, therefore it is said 'taking refuge in life.' 'Exhausting the ten directions' has two meanings.
。一非直歸一方三寶。亦乃盡十方齊敬。二十方內非歸一二剎。亦乃一一方所各無盡剎一切三寶。此二行頌。略有三釋。一云。初一句總。次三句明佛寶。次三句明法寶。后一句明僧寶。一云。初一行佛。次二句法。后二句僧。一云。初六句是佛。次一是法。后一是僧。今約釋明佛寶中四義。一約三業。謂遍知意業。無礙身業。悲救語業。此三業勝。如次配三句也。二約二利。謂初二句明自利德。謂內有遍知之智。外有無礙之色。救世等句顯利他德。如大長者入於火宅救燒焚苦也。三約三德。謂大定大智大悲也。者謂結德屬人。具上諸德者。此即佛也。四明文。此明報化二身。法身入法寶故。遍知有二。一具智。遍知心真如門恒沙功德等。二俗智。遍知心生滅門緣起差別等。理量齊鑒。無倒遍知。第二法寶中有四。謂教理行果。三句分二。初一句表。后二句釋。初中體即體大。相即相大。以用大中辨報化身。是故體相二大是法身攝。以彼用大依體相起會歸本故。云彼身之體相也。下二句中。法性等者釋體大。無量等者釋相大(云云)。第三僧寶中。僧通凡聖。寶唯聖位。聖通大小。菩薩為勝。是故此中唯歸地上大菩薩僧。證理起行。名如實修。如實修行者。是正體智也。等者。是后得智也。並如下文及法集經寶性論說
【現代漢語翻譯】 現代漢語譯本 一、並非直接歸向一方的三寶（佛、法、僧），而是盡十方世界共同敬仰。二、十方世界內並非歸向一二佛剎（佛土），而是一一方所都各有無盡的佛剎和一切三寶。這兩行偈頌，略有三種解釋： 第一種說法是：第一句是總說，接下來的三句闡明佛寶，再接下來的三句闡明法寶，最後一句闡明僧寶。 第二種說法是：第一行是佛寶，接下來的兩句是法寶，最後的兩句是僧寶。 第三種說法是：前六句是佛寶，接下來一句是法寶，最後一句是僧寶。 現在根據解釋闡明佛寶中的四種含義： 一、從三業（身、語、意）來說，即遍知一切的意業，無礙自在的身業，以及以慈悲救濟眾生的語業。這三種殊勝的業，依次對應這三句。 二、從二利（自利、利他）來說，前兩句闡明自利之德，即內心具有遍知一切的智慧，外在具有無礙自在的色身。『救世』等句則彰顯利他之德，如同大長者進入火宅救助被焚燒之苦難眾生。 三、從三德（大定、大智、大悲）來說，『者』字是總結功德歸屬於人，具備以上各種功德的，這就是佛。 四、從文義來說，這裡闡明報身和化身二身，法身歸入法寶之中。遍知有二種：一是具足智慧，遍知心真如門（心的真實如如之體性）恒河沙數般的功德等；二是世俗智慧，遍知心生滅門（心的生滅變化）緣起差別等。理智和事智平等照鑒，沒有顛倒的遍知。 第二，法寶中有四種含義：教、理、行、果。這三句分為兩個部分，第一句是表述，后兩句是解釋。第一句中，體即是體大，相即是相大，用大中辨別報身和化身，因此體大和相大屬於法身所攝，因為它們的作用依體相而起，最終會歸於本源，所以說是彼身之體相。下面的兩句中，『法性』等是解釋體大，『無量』等是解釋相大。 第三，僧寶中，僧包括凡夫和聖人，寶只指聖位。聖位又包括小乘和大乘，菩薩最為殊勝。因此這裡只歸屬於地上大菩薩僧。證悟真理而起修行，名為如實修。如實修行者，是正體智（根本智），『等者』，是后得智（方便智）。並如下文以及《法集經》、《寶性論》所說。
【English Translation】 English version I. It is not a direct return to the Three Jewels (Buddha, Dharma, Sangha) of one direction, but rather the joint reverence of all ten directions. II. Within the ten directions, it is not a return to one or two Buddha-lands (Buddha-fields), but rather each and every place has endless Buddha-lands and all the Three Jewels. These two lines of verse have roughly three interpretations: The first interpretation is: the first sentence is a general statement, the next three sentences clarify the Buddha Jewel, the next three sentences clarify the Dharma Jewel, and the last sentence clarifies the Sangha Jewel. The second interpretation is: the first line is the Buddha Jewel, the next two sentences are the Dharma Jewel, and the last two sentences are the Sangha Jewel. The third interpretation is: the first six sentences are the Buddha Jewel, the next one is the Dharma Jewel, and the last one is the Sangha Jewel. Now, based on the interpretations, let's clarify the four meanings within the Buddha Jewel: I. From the perspective of the three karmas (body, speech, and mind), it refers to the mind-karma of all-knowing, the body-karma of unobstructed freedom, and the speech-karma of saving sentient beings with compassion. These three supreme karmas correspond to these three sentences in order. II. From the perspective of the two benefits (self-benefit and other-benefit), the first two sentences clarify the virtue of self-benefit, which is having the wisdom of all-knowing within the mind and the unobstructed and free body externally. The sentences 'saving the world' and others manifest the virtue of benefiting others, just like a great elder entering a burning house to save sentient beings suffering from being burned. III. From the perspective of the three virtues (great samadhi, great wisdom, great compassion), the word '者' (zhe) summarizes the merits and attributes them to a person, and the one who possesses all the above merits is the Buddha. IV. From the perspective of the text, it clarifies the Reward Body (Sambhogakaya) and the Manifestation Body (Nirmanakaya). The Dharma Body (Dharmakaya) is included in the Dharma Jewel. All-knowing has two aspects: one is possessing wisdom, all-knowing the merits of the mind's True Thusness Gate (the true and unchanging nature of the mind) like the sands of the Ganges River; the other is worldly wisdom, all-knowing the arising and ceasing of the mind's Phenomenal Gate (the changing phenomena of the mind) and the differences in dependent origination. Reason and knowledge are equally illuminated, and there is no inverted all-knowing. Second, the Dharma Jewel has four meanings: teaching, principle, practice, and result. These three sentences are divided into two parts: the first sentence is the expression, and the last two sentences are the explanation. In the first sentence, the substance is the Great Substance, the form is the Great Form, and the Reward Body and Manifestation Body are distinguished within the Great Function. Therefore, the Great Substance and the Great Form are included in the Dharma Body because their function arises from the substance and form and ultimately returns to the source, so it is said to be the substance and form of that body. In the following two sentences, 'Dharma-nature' and others explain the Great Substance, and 'immeasurable' and others explain the Great Form. Third, in the Sangha Jewel, Sangha includes both ordinary beings and sages, while Jewel only refers to the position of sages. The position of sages includes both Hinayana and Mahayana, with Bodhisattvas being the most supreme. Therefore, here it only refers to the Great Bodhisattva Sangha on the ground. Realizing the truth and arising practice is called 'practicing as it is'. The one who practices as it is is the Correct Wisdom of the Essence (Fundamental Wisdom), and '等者' (deng zhe) is the Acquired Wisdom (Expedient Wisdom). This is as described in the following text and in the Ratnagotravibhāga (Uttaratantraśāstra).
也。
第二申敬意中三意。一為益眾生。二為佛種不斷。三為法久住。四句分三。一所為人者。正是不定聚人。兼是邪定正定二人。又六位皆是所為。即當初句也。二所成益有二。先離過益。后成行益。即當次二句也初中疑故迷真失樂。執故起妄種苦也。地論菩薩三種觀于眾生。起大慈悲。一離第一義樂。二具足諸苦。三于彼二顛倒。解云。真樂本有。失而不知。妄苦本空。得而不覺。于彼得失。都無覺知。故菩薩今生悲造論。即下立義分顯示正義中。除疑悟真。治執離苦故。因緣分云。遠離癡慢。出邪網故等。故云除疑舍邪執。此二成行者。既于真不疑。于邪不執。未知於何乘起行。謂于大乘以是究竟根本法故。未知於是大乘起何等行。謂起信心行。以信是眾行之本故。故起大乘正信。即下發趣道相。及修行信心分。成此行也。三成益意者。謂令眾生離過滿信成行成果。故云佛種不斷。故華嚴云。下佛種子于眾生田。生正覺牙。是故能令佛寶不斷等。複次三寶種不斷廣說。即當勸修利益分。又有釋云。造論大意不出二種。上半明為下化眾生。下半顯為上弘佛道。所以眾生長沒生死之海。不趣涅槃之岸者。只由疑惑邪執。其疑二種。一疑法障發心。二疑門障修行。初者大乘法體為多為一。如其是一。即無異法。
【現代漢語翻譯】 現代漢語譯本： 也。
第二重申敬意包含三重含義：一是爲了利益眾生，二是爲了佛種不絕，三是爲了佛法長久住世。這四句話可以分為三部分。第一部分是所為之人，主要是指不定聚（指修行狀態不確定的人）之人，也包括邪定（執著于錯誤見解的人）和正定（修行達到正定的人）之人。又六道眾生都是所為的對象，這就是第一句話的意思。第二部分是所成就的利益，分為兩種：先是去除過失的利益，后是成就修行的利益，這就是接下來的兩句話的意思。在去除過失的利益中，因為疑惑而迷惑于真理，失去快樂；因為執著而生起虛妄，種下痛苦。《地論》中說，菩薩以三種方式觀察眾生，從而生起大慈悲心：一是遠離第一義樂（指涅槃之樂），二是具足各種痛苦，三是對這兩種狀態產生顛倒的認知。解釋說，真正的快樂本來就存在，但失去了卻不知道；虛妄的痛苦本來是空性的，但得到了卻不覺察。對於這種得失，都毫無覺知。所以菩薩今生悲憫眾生而造論。這就是下面『立義分』中顯示正義，去除疑惑，覺悟真理，去除執著，遠離痛苦的原因。『因緣分』中說：『遠離愚癡和傲慢，脫離邪惡的羅網』等等。所以說去除疑惑，捨棄邪惡的執著。這兩種成就修行的利益，既然對於真理不再疑惑，對於邪惡不再執著，那麼應該在什麼乘（指佛教的修行方法）中開始修行呢？應該在大乘（指菩薩乘，以利益眾生為目標）中，因為大乘是究竟根本的法。既然在大乘中開始修行，那麼應該修習什麼樣的行為呢？應該修習信心行，因為信心是各種行為的根本。所以生起大乘的正信，這就是下面的『發趣道相』以及『修行信心分』所成就的修行。第三部分是成就利益的意義，就是使眾生去除過失，圓滿信心，成就修行，成就果報。所以說佛種不斷。所以《華嚴經》中說：『在眾生的田中播下佛的種子，生出正覺的萌芽，因此能夠使佛寶不斷』等等。再次，三寶（指佛、法、僧）的種子不斷，更詳細的解釋在『勸修利益分』中。還有一種解釋說，造論的大意不出兩種：上半部分說明爲了下化眾生，下半部分顯示爲了上弘佛道。所以眾生長久沉沒在生死之海中，不能到達涅槃的彼岸，只是因為疑惑和邪執。其中的疑惑有兩種：一是疑惑法，障礙發心；二是疑惑門，障礙修行。前者是疑惑大乘的法體是多還是少。如果是一，就沒有不同的法。
【English Translation】 English version: Also.
The second reaffirmation of respect contains three meanings: first, to benefit sentient beings; second, to ensure the continuity of the Buddha-nature; and third, to ensure the long-lasting presence of the Dharma. These four sentences can be divided into three parts. The first part refers to the people for whom it is intended, mainly those of the 'indefinite group' (referring to people whose state of practice is uncertain), and also includes those of the 'wrongly fixed' (those attached to wrong views) and 'rightly fixed' (those who have attained right concentration) groups. Furthermore, all beings in the six realms are the objects of this endeavor, which is the meaning of the first sentence. The second part is the benefit achieved, which is twofold: first, the benefit of removing faults, and second, the benefit of accomplishing practice, which is the meaning of the next two sentences. In the benefit of removing faults, due to doubt, one is deluded about the truth and loses happiness; due to attachment, one generates delusion and plants the seeds of suffering. The Dasabhumika Sutra states that Bodhisattvas observe sentient beings in three ways, thereby generating great compassion: first, they are separated from the bliss of the ultimate meaning (referring to the bliss of Nirvana); second, they are full of various sufferings; and third, they have a reversed perception of these two states. The explanation is that true happiness is originally present, but is lost and not known; illusory suffering is originally empty, but is obtained and not perceived. Regarding this gain and loss, there is no awareness at all. Therefore, Bodhisattvas are born in this world with compassion and create treatises. This is the reason why the 'Establishing the Meaning' section below reveals the correct meaning, removes doubts, awakens to the truth, removes attachments, and distances from suffering. The 'Causation Section' states: 'Away from ignorance and arrogance, escape from the evil net,' and so on. Therefore, it is said to remove doubts and abandon evil attachments. These two benefits of accomplishing practice, since one no longer doubts the truth and no longer clings to evil, then in which vehicle (referring to the Buddhist practice method) should one begin to practice? One should practice in the Mahayana (referring to the Bodhisattva vehicle, with the goal of benefiting sentient beings), because the Mahayana is the ultimate fundamental Dharma. Since one begins to practice in the Mahayana, then what kind of practice should one cultivate? One should cultivate the practice of faith, because faith is the root of all practices. Therefore, generate the right faith of the Mahayana, which is the practice accomplished by the 'Appearance of the Path' and the 'Cultivating Faith' sections below. The third part is the meaning of achieving benefit, which is to enable sentient beings to remove faults, perfect faith, accomplish practice, and achieve fruition. Therefore, it is said that the Buddha-nature is continuous. Therefore, the Avatamsaka Sutra states: 'Plant the seeds of the Buddha in the fields of sentient beings, and sprout the shoots of enlightenment, therefore, it can ensure that the Buddha-treasure is continuous,' and so on. Furthermore, the continuous seeds of the Three Jewels (referring to the Buddha, Dharma, and Sangha) are explained in more detail in the 'Encouraging Practice and Benefits' section. There is also an explanation that the main intention of creating the treatise does not go beyond two types: the first half explains the purpose of transforming sentient beings below, and the second half reveals the purpose of propagating the Buddha-path above. Therefore, sentient beings are long submerged in the sea of birth and death, unable to reach the shore of Nirvana, simply because of doubt and evil attachments. There are two types of doubt: first, doubting the Dharma, which hinders the generation of the aspiration for enlightenment; and second, doubting the path, which hinders practice. The former is doubting whether the essence of the Mahayana Dharma is many or few. If it is one, then there is no different Dharma.
無異法故無諸眾生。菩薩為誰發弘誓願。若其多法。即非一體。非一體故物我各別。何起同體大悲。由此不得發心也。疑門者。如來所立教門眾多。若依何門。初發修行。若並可依。不可頓入。若依一二。何去何就。由此不得起行。今遣此二疑。故立一心法。開二種門。立一心者。遣彼初疑。明大乘法唯有一心。一心之外更無別法。但有無明。迷自一心。起諸波浪。流轉六道。雖起六道之浪。不出一心之海。由一心作六道。發弘誓願。六道不出一心故。能起同體大悲。故得發心也。開二門者。遣第二疑。教門雖多。初入修行唯有二門。依真如門以修止行。依生滅門而起觀行。止觀雙運。萬行斯備。入此二門。諸門皆達。故能起行。舍邪執者。人執法執也。上弘佛道者。除二邊疑。起決定信。信解大乘。唯是一心。故云大乘正信也。舍二執分別。得無分別智。生如來家。定紹佛位。故云佛種不斷。如智論云。佛法大海信為能入。智慧能度。故舉信智。明弘佛道也。
和合識義。略有二門。先釋五分八因。后明其旨。初中亦二。初釋五分。后釋八因。前中有法者。總舉法義。一心二門三大之法。即是法體也。能起大乘信根者。辨法功能。謂約真如門。信理決定。約生滅門。業用不已。約義大中。信三寶不壞也。信根
【現代漢語翻譯】 現代漢語譯本：因為沒有差異之法，所以沒有各種眾生。菩薩為誰發起廣大的誓願呢？如果有很多法，就不是一體。不是一體，那麼物和我各自有別，如何生起同體的大悲心呢？因此就不能發起菩提心了。疑惑之門在於，如來所建立的教法門徑眾多，應該依據哪個門徑開始修行呢？如果都可以依據，又不能同時進入。如果只依據一兩個門徑，又該捨棄哪個，選擇哪個呢？因此就不能開始行動。現在爲了消除這兩種疑惑，所以建立一心之法，開啟兩種門徑。建立一心，是爲了消除最初的疑惑，說明大乘佛法唯有一心，一心之外再沒有別的法。只有無明，迷惑了自己的一心，生起各種波浪，在六道中流轉。雖然生起六道的波浪，也不出一心的大海。因為一心造作六道，所以能發起廣大的誓願。六道不出一心，所以能生起同體的大悲心，因此能夠發起菩提心。開啟兩種門徑，是爲了消除第二種疑惑。教法門徑雖然多，最初進入修行只有兩種門徑：依據真如門來修習止行（Samatha-vipassana），依據生滅門而生起觀行（Vipassana）。止觀雙運，各種修行就都完備了。進入這兩種門徑，各種門徑都能通達，所以能夠開始行動。捨棄邪惡的執著，就是捨棄人我執和法我執。弘揚佛道，是爲了消除二邊的疑惑，生起決定的信心，相信和理解大乘佛法，唯是一心，所以說是大乘正信。捨棄兩種執著和分別，得到無分別的智慧，生在如來的家族，必定繼承佛的地位，所以說是佛種不斷。如《大智度論》所說，佛法的大海，以信為能入，智慧為能度，所以舉出信和智，來說明弘揚佛道。 和合識的意義，大致有兩方面：首先解釋五分八因，然後闡明其宗旨。第一部分又分為兩部分：首先解釋五分，然後解釋八因。前面的部分中，『有法』是總括地提出法的意義，一心、二門、三大之法，就是法的本體。『能起大乘信根』是辨別法的功能，就是說，從真如門來說，相信真理是決定的；從生滅門來說，業用是不會停止的；從義大的角度來說，相信三寶是不會壞滅的。信根（Śraddhā）
【English Translation】 English version: Because there is no differentiated dharma, there are no various sentient beings. For whom does the Bodhisattva make great vows? If there are many dharmas, then it is not one entity. If it is not one entity, then things and I are separate, how can the great compassion of the same entity arise? Therefore, one cannot generate the Bodhicitta. The gate of doubt lies in the fact that the teachings established by the Tathagata are numerous. Which gate should one rely on to begin practice? If all can be relied upon, one cannot enter all at once. If one relies on one or two, which should one abandon and which should one choose? Therefore, one cannot begin to act. Now, to dispel these two doubts, the Dharma of One Mind is established, and two gates are opened. Establishing One Mind is to dispel the initial doubt, clarifying that the Mahayana Dharma is only One Mind, and there is no other dharma outside of One Mind. There is only ignorance, which deludes one's own One Mind, causing various waves to arise and transmigrate through the six realms. Although the waves of the six realms arise, they do not go beyond the ocean of One Mind. Because One Mind creates the six realms, one can make great vows. Because the six realms do not go beyond One Mind, one can generate the great compassion of the same entity, and therefore one can generate the Bodhicitta. Opening the two gates is to dispel the second doubt. Although there are many teaching gates, there are only two gates to initially enter practice: relying on the True Thusness gate to cultivate Samatha-vipassana (止行), and relying on the arising and ceasing gate to generate Vipassana (觀行). With the dual practice of Samatha-vipassana, all practices are complete. Entering these two gates, all gates can be reached, and therefore one can begin to act. Abandoning evil attachments means abandoning the attachment to self and the attachment to dharma. Promoting the Buddha's path is to eliminate the doubts of the two extremes, generate resolute faith, believe in and understand the Mahayana Dharma, which is only One Mind, and therefore it is called the correct faith of Mahayana. Abandoning the two attachments and discriminations, one obtains non-discriminating wisdom, is born into the family of the Tathagata, and will surely inherit the position of the Buddha, so it is said that the Buddha seed is unbroken. As the Mahaprajnaparamita Sastra says, the ocean of the Buddha's Dharma can be entered by faith, and wisdom can cross it over, so faith and wisdom are mentioned to illustrate the promotion of the Buddha's path. The meaning of the combined consciousness (和合識) roughly has two aspects: first, explain the five aspects and eight causes, and then clarify its purpose. The first part is further divided into two parts: first, explain the five aspects, and then explain the eight causes. In the previous part, 'having dharma' (有法) is a general statement of the meaning of dharma, the dharma of One Mind, Two Gates, and Three Greatnesses is the essence of dharma. 'Being able to generate the roots of faith in Mahayana' (能起大乘信根) is to distinguish the function of dharma, that is, from the perspective of the True Thusness gate, believing in the truth is definite; from the perspective of the arising and ceasing gate, the function of karma will not cease; from the perspective of the greatness of meaning, believing that the Three Jewels will not be destroyed. Faith root (Śraddhā)
者。入住成根。根二。一能持義。即自分不失。二生后義。即勝進上求也。一言不自起。制必有由。名因緣分。二由致既興。略表綱要。令物生信。名立義分。三宗要既略。廣釋生解。名解釋分。釋已生解。依解起行。有解無行。是非所應。故有修行信心分。雖示行儀。鈍根懈慢。舉益勸修。故有勸修行利益分也。
后釋八因緣中。初一是總。后七是別。總意明令有情離三苦二死得菩提涅槃。故能造論也。別中初者。與立義分及解釋分中顯示正義及對治邪執作因緣。若位配者。三賢位也。生滅門中。本覺名如。始覺名來。始本無二。名曰如來。即顯所證名如。能證名來。故諸眾生未得正體智。是如無來也。第二者與發趣道相作因。此當十信終心。第三者與修行信心中四種信心及四修行文作因。此當十信住心。餘四當十信初心。四中為下中上。后一策修。三中上品生凈土。滿信心故也。
立義分中。法者。大乘法體。位通染凈也。義者。大乘名義。此心具三大義。故名大也。有二。運轉名乘。即因乘果乘也。眾生心者。出其法體。所謂一如來藏心。含和合不和合二識。並在眾生位。若在佛地。無和合義。以始同本唯真如故。今約隨流眾生中。具此二識也。攝一切世出世法者。若隨染成不覺。即攝世間法也。
【現代漢語翻譯】 現代漢語譯本： 這些是入住成就根本的原因。根本有二：一是能持之義，即自身不失；二是生后之義，即勝進向上追求。一言一行不是憑空產生，制定必有其原因，這叫做因緣分。二是由此而引發，簡略地表達綱要，使人們產生信心，這叫做立義分。三是宗要既然簡略，就廣泛地解釋以產生理解，這叫做解釋分。解釋之後產生理解，依據理解而開始修行。有理解而沒有行動，是不應該的，所以有修行信心分。雖然展示了修行的儀軌，但對於遲鈍、懈怠的人，舉出利益來勸勉修行，所以有勸修行利益分。 後面解釋八種因緣中，第一種是總的，後面七種是別的。總的意義在於使有情眾生脫離三苦二死，獲得菩提涅槃，所以能夠造論。在別說中，第一種因緣與立義分和解釋分中顯示正義以及對治邪執作為因緣。如果按位次來分配，相當於三賢位。在生滅門中，本覺叫做如，始覺叫做來，始覺和本覺沒有差別，叫做如來。即顯示所證的叫做如，能證的叫做來。所以眾生沒有得到真正的本體智慧，就是如而無來。第二種因緣與發起趨向道相作為因。這相當於十信位的終心。第三種因緣與修行信心中四種信心以及四種修行文作為因。這相當於十信位的住心。其餘四種相當於十信位的初心。四種信心中，分為下、中、上。最後一種是策勵修行。三種信心中的上品往生凈土，因為圓滿了信心。 在立義分中，法，指的是大乘法（Mahayana Dharma），通於染凈。義，指的是大乘的名義。此心具有三大義，所以叫做大。有二，運轉叫做乘，即因乘和果乘。眾生心，指出其法的本體，就是一如來藏心（Tathagatagarbha），包含和合與不和合兩種識，並且存在於眾生位。如果在佛地，就沒有和合的意義，因為從開始到最後都是真如的緣故。現在是就隨順流轉的眾生來說，具備這兩種識。
【English Translation】 English version: These are the reasons for dwelling in and accomplishing the root. There are two aspects to the root: first, the meaning of 'being able to maintain,' which means not losing oneself; second, the meaning of 'arising later,' which means striving upwards with excellence. Every word and action does not arise without cause; there must be a reason for its establishment. This is called the 'Causation Section' (因緣分, Yinyuan fen). Second, from this arises a concise expression of the essential points, causing people to generate faith. This is called the 'Establishing Meaning Section' (立義分, Liyi fen). Third, since the essential points are concise, they are extensively explained to generate understanding. This is called the 'Explanation Section' (解釋分, Jieshi fen). After explanation, understanding arises, and based on understanding, practice begins. Having understanding without action is inappropriate, so there is the 'Faith in Practice Section' (修行信心分, Xuxing xin xin fen). Although the rituals of practice are shown, for those who are dull and lazy, the benefits are presented to encourage practice, so there is the 'Section on the Benefits of Encouraging Practice' (勸修行利益分, Quan xuxing yili fen). In the later explanation of the eight causes and conditions, the first is general, and the latter seven are specific. The general meaning is to enable sentient beings to escape the three sufferings and two deaths, and attain Bodhi and Nirvana, so the treatise can be created. Among the specific explanations, the first cause and condition serves as the cause for displaying the correct meaning and counteracting wrong views in the 'Establishing Meaning Section' and the 'Explanation Section.' If assigned according to stages, it corresponds to the Three Worthies stage. In the gate of birth and death, original enlightenment is called 'Suchness' (如, Ru), initial enlightenment is called 'Coming' (來, Lai). Initial and original enlightenment are not different, and are called 'Tathagata' (如來, Rulai). That which is manifested as the attained is called 'Suchness,' and that which is able to attain is called 'Coming.' Therefore, sentient beings who have not attained true essential wisdom are 'Suchness' without 'Coming.' The second cause and condition serves as the cause for the aspect of initiating the path. This corresponds to the final mind of the Ten Faiths. The third cause and condition serves as the cause for the four kinds of faith and the four kinds of practice in the 'Faith in Practice Section.' This corresponds to the dwelling mind of the Ten Faiths. The remaining four correspond to the initial mind of the Ten Faiths. Among the four kinds of faith, they are divided into lower, middle, and upper. The last one encourages practice. The upper grade among the three kinds of faith leads to rebirth in the Pure Land, because faith is perfected. In the 'Establishing Meaning Section,' 'Dharma' refers to the Mahayana Dharma (大乘法, Dacheng Fa), which encompasses both defilement and purity. 'Meaning' refers to the meaning of Mahayana. This mind possesses three great meanings, so it is called 'Great.' There are two aspects: movement is called 'Vehicle,' which is the cause vehicle and the effect vehicle. 'Sentient beings' mind' points out the essence of the Dharma, which is the One Tathagatagarbha (如來藏心, Rulaizang xin), containing the two kinds of consciousness, harmonious and non-harmonious, and existing in the position of sentient beings. If in the Buddha-land, there is no meaning of harmony, because from beginning to end it is only True Suchness. Now, it refers to sentient beings who follow the flow, possessing these two kinds of consciousness.
不變本覺及變染始覺攝出世法。又顯大乘異小乘。良由此心通攝諸法。諸法自體唯是一心。不同小乘諸法各體。此約生滅門辨。若約真如門。即融攝染凈不分。故通攝也。
解釋分中三門。一顯示正義門。謂正釋所立大乘法義。二對治邪執門。謂既明正理滅除情或三分別發趣道相門。謂遣人法耶執。乃明趣正階降也。
第二明和合意者。一如來藏心含二義。一不變自性絕相義。即真如門。謂非染凈。不生滅。不動轉。平等一味。眾生即涅槃。更不待滅。凡夫彌勒同一際故。二不守自性隨緣義。即生滅門。謂隨熏動成染凈。而性恒不動。由不動故。能成染凈。是故不動亦在動門也。識二義中。本覺是與生滅自體。故經云。如來藏者。是善不善因。受苦樂。與因俱。若生若滅等。勝發云。不染而染。染而不染。難可了知等。是義。此二門舉體通融而不分。體相無二。名曰一心有二門。如楞伽集一切佛法品云。寂滅者名為一心。一心者名如來藏。此三真如門。即釋經本寂滅者名為一心。一心生滅門。即釋一心者名如來藏。又此心體有本覺。而隨無明。動作生滅。故此門中。如來之性隱而不顯。名如來藏。如下文云。心生滅者。依如來藏故。有生滅心。不生滅與生滅和合。非一非異。名為阿梨耶識。此識有二種義
。一者覺義。二者不覺義。當知非但取生滅心為生滅門。亦通取生滅自體及相。皆在生滅門。因義也。所謂一心者。染凈諸法。其性無二。真妄二門。不得有異。故名為一。此無二處。與一切法而作中實。不同虛空。性自神解。故名為心。既其無二。何處有一。一無所有。就誰曰心。如是道理。離言絕慮。又名自內聖智證法。謂若欲證見此一心者。要須摧破所有諸法。遠離一切外塵分別。即能作意。自能通達。由是聖智永離能所。方得證會一心法門。故名自聖智證法。又此心名阿梨耶。謂諸眾生取為內我。所以然者。此心之體。神解為性。微細總緣。似一似常。故諸愚者。以似為真。取為內我。我見所攝。是正以所攝為藏。是故二種我見永不起位。即不成就阿賴耶名。無能攝故亦無所攝。又此識名如來藏。謂一心隨無明風流轉。今順如理。還歸心源。乘如而來。故號如來也。藏者是隱義。如來法身隱顯無二。然眾生無明所覆而無二。如來隱而未顯。名如來藏。如夫人經。隱時名如來藏。顯時名法身也。又能攝義。謂一心諸佛所歸。故能攝藏一切如來也。所攝義者。謂如來至公。攝諸眾生以為自體。如來所攝。是故能攝所攝無異。如經云。法身即眾生。眾生即法身。法身與眾生。名異義一也。真如門中。一絕言真如。謂
文中離言說相等六句。二依言真如。謂不空空二真如也。空真如者。謂滅無一切煩惱之義。及破數論等四宗外道執等也。又破滅者。計故也。不空真如者。滿足常等四德之義。論云。常恒不變。凈法滿足。故名不空。又此門中說理。雖真如亦不可說。而亦非無。有佛無佛。性相常住。無有變異。不可破壞等。又假立真如實際等名如大品等經所說。又說不動真際建立諸法。不壞假名而說實相等也。生滅門內。理雖離相。不守常性。隨緣流轉。雖隨緣所染。而自性清凈。又假立佛性本覺等名如涅槃華嚴等經所說。又說自性清凈心。因無明風動。不染而染。染而不染等也。今論所述。楞伽經等。通以二門為其宗體也。為滅門內依如來藏故有生滅心者。夫人經云。依如來藏故有生死。依如來藏故有涅槃等也。如不動之水為風所吹而作動水。動靜雖殊。水體是一。亦得依靜水有動水。當知此中道理亦爾。自性清凈心。名如來藏。因無明風。動作生滅。能依所依俱入此門。故不生不滅者。是如來藏。生滅者。是七轉識。此二和合名阿梨耶。生滅之心。生滅無二相故。心之生滅。因無明成。生滅之心。從本覺起。而無二體。不相離。故云和合。如下云。如大海水因風波動。水相不相舍離。此水之動是風相。動之濕是水相。以水舉體動
【現代漢語翻譯】 現代漢語譯本 文中『離言說相等六句』，指的是遠離言語表達的真如等六種境界。這裡所說的『二依言真如』，是指不空真如和空真如兩種真如。所謂『空真如』，是指滅除一切煩惱的意義，以及破斥數論等四種外道宗派的執著。此外，破斥那些認為一切斷滅的觀點。所謂『不空真如』，是指圓滿常、樂、我、凈四種功德的意義。《攝大乘論》中說：『常恒不變，凈法滿足，故名不空。』又，在這個法門中，所說的理，即使是真如，也是不可言說的，但也不是沒有。無論有佛無佛，其自性與相狀都是恒常不變的，不可動搖，不可破壞等等。此外，爲了方便說法，假立真如、實際等名稱，正如《大品般若經》等經典所說。又說在不動的真如實際之上建立諸法，不破壞假名而宣說實相等道理。 在生滅門內，理雖然離於一切相，但不執守常性，而是隨著因緣而流轉。雖然隨著因緣而受到染污，但其自性卻是清凈的。此外，爲了方便說法，假立佛性、本覺等名稱，正如《涅槃經》、《華嚴經》等經典所說。又說自性清凈心，因為無明之風的吹動，不染而染，染而不染等等。現在本論所闡述的，以及《楞伽經》等經典，都是以這二門作為其宗體。 因為滅門內依于如來藏而有生滅心，正如《勝鬘經》所說：『依如來藏故有生死，依如來藏故有涅槃』等等。就像不動的水被風吹動而產生動水一樣，動與靜雖然不同，但水的本體卻是一個。也可以說，依于靜水而有動水。應當明白，這裡的道理也是如此。自性清凈心，名為如來藏。因為無明之風，而產生生滅的現象。能依和所依都進入這個法門。所以，不生不滅的是如來藏，生滅的是七轉識。這二者和合，名為阿賴耶識。生滅之心，生滅二者沒有差別，所以說『生滅無二相』。心的生滅，是因為無明而產生的。生滅之心，從本覺而起，但沒有兩個本體，不相分離，所以說是『和合』。如下文所說：『如大海水因風波動，水相不相舍離。此水之動是風相，動之濕是水相。以水舉體動』。
【English Translation】 English version The 'six sentences such as being apart from verbal expression and equality' refer to six realms such as True Thusness (Tathata) being apart from verbal expression. The 'two dependent-on-words True Thusness' here refer to the two kinds of True Thusness: Non-Empty True Thusness and Empty True Thusness. 'Empty True Thusness' means the meaning of extinguishing all afflictions, and refuting the attachments of the Samkhya and other four heretical schools. Furthermore, it refutes those views that consider everything to be annihilated. 'Non-Empty True Thusness' means the meaning of fulfilling the four virtues of permanence, bliss, self, and purity. The Mahāyānasaṃgraha says: 'Permanent, unchanging, and filled with pure dharmas, hence it is called Non-Empty.' Moreover, in this Dharma gate, the principle being spoken of, even True Thusness, is unspeakable, but it is not non-existent either. Whether there is a Buddha or not, its nature and characteristics are always constant, unshakeable, indestructible, and so on. Furthermore, names such as True Thusness and Reality are provisionally established for the sake of convenient explanation, as stated in scriptures such as the Mahaprajnaparamita Sutra. It also says that all dharmas are established upon the immovable True Reality, without destroying provisional names while expounding the principle of True Suchness. Within the gate of arising and ceasing, although the principle is apart from all characteristics, it does not cling to permanence, but flows according to conditions. Although it is defiled by conditions, its self-nature is pure. Furthermore, names such as Buddha-nature and Original Enlightenment are provisionally established for the sake of convenient explanation, as stated in scriptures such as the Nirvana Sutra and the Avatamsaka Sutra. It also says that the self-nature pure mind, due to the movement of the wind of ignorance, is defiled without being defiled, and defiled without being defiled, and so on. What is expounded in this treatise, as well as scriptures such as the Lankavatara Sutra, all take these two gates as their main body. Because within the gate of extinction, there is the mind of arising and ceasing dependent on the Tathagatagarbha (如來藏, the Womb of the Thus Come One), just as the Śrīmālādevī Siṃhanāda Sūtra says: 'Dependent on the Tathagatagarbha, there is birth and death; dependent on the Tathagatagarbha, there is Nirvana,' and so on. Just like still water being blown by the wind and producing moving water, although movement and stillness are different, the substance of the water is one. It can also be said that moving water exists dependent on still water. It should be understood that the principle here is also like this. The self-nature pure mind is called the Tathagatagarbha. Due to the wind of ignorance, the phenomena of arising and ceasing are produced. Both the dependent and the depended-upon enter this gate. Therefore, what does not arise and does not cease is the Tathagatagarbha, and what arises and ceases are the seven consciousnesses. These two combined are called the Alaya-consciousness (阿梨耶識, storehouse consciousness). The mind of arising and ceasing, arising and ceasing are not different, hence it is said that 'arising and ceasing have no two aspects.' The arising and ceasing of the mind are produced because of ignorance. The mind of arising and ceasing arises from Original Enlightenment, but there are not two entities, they are not separated, hence it is said to be 'combined.' As it says below: 'Like the water of the great ocean being stirred by the wind, the appearance of water does not separate from it. The movement of this water is the appearance of the wind, and the wetness of the movement is the appearance of the water. The water moves as a whole.'
故。水不離風也。無動而非濕故。動不離水。心亦如是。不生滅心。舉體動故。心不離生滅。生滅無非真故。生滅不離心相。故云和合。此正不生滅心與生滅合。以是隨緣門故。非生滅與不生滅合。以不同本真如門故。論云。唯真不生。單妄不成。真妄和合。方有所為也。非一非異者。若不生滅與生滅。此二若一者。生滅識相滅盡時。真心可滅。即隨斷。若異者。無明風熏動時。靜心體可不隨緣。即隨通。離此二邊。故云非一異。又若一。即無和合。若異亦無和合。非一異。故得和合。又真妄和合四句。一如來藏。唯不生滅。如水濕性。二轉識。唯生滅。如水波浪。三梨耶識。亦生滅亦不生滅。如海含動靜。四無明倒執。非生滅非不生滅。如起浪猛風非水非浪。此四義中。隨舉一義。攝緣起義。理無二相。且約濕性不生義邊。動靜不一。故說水無浪中。豈浪離水外別體。此生滅與不生滅不二之心。名阿梨耶識。又阿梨耶及阿賴耶。並梵言訛也梁朝真諦三藏。訓名翻無沒。今玄奘三藏約義翻為藏。是攝藏義。無沒是不失義。義一名異。所攝名藏。又能攝為名。謂能藏自體于諸法中。又能藏諸法于自體內。故論云。能藏所藏。我愛執藏。之此謂也。此即依義立名也。
釋心生滅中。此識有二種義等者。此義稍難。今
【現代漢語翻譯】 因此，水不能離開風而存在，因為沒有運動就沒有潮濕。運動不能離開水而存在，心也是如此。不生不滅的心，其整體都在運動，所以心不能離開生滅。生滅無非是真如的顯現，所以生滅不能離開心相。因此說『和合』，這正是指不生不滅的心與生滅的結合，這是隨緣門。而不是生滅與不生滅的結合，因為它們在本真如門中是不同的。《攝大乘論》說：『唯有真如不生，單獨的虛妄不能成立，真如與虛妄和合，才能有所作為。』 『非一非異』，如果不生不滅與生滅，這兩者如果是一，那麼當生滅識相滅盡時，真心也會滅，就會墮入斷滅。如果是異，那麼當無明風熏動時，靜止的心體可以不隨緣，就會墮入常。離開這兩種邊見，所以說『非一異』。又如果是一，就沒有和合；如果是異，也沒有和合。因為非一異，所以才能和合。又真妄和合有四句：一、如來藏（Tathāgatagarbha，一切眾生皆具的佛性），唯有不生滅，如水的濕性。二、轉識（vijñāna，轉變的意識），唯有生滅，如水的波浪。三、阿梨耶識（Ālaya-vijñāna，含藏一切種子識），亦生滅亦不生滅，如大海含藏動靜。四、無明倒執（avidyā，無知和顛倒的執著），非生滅非不生滅，如掀起波浪的猛風，非水非浪。這四種意義中，隨便舉出一種意義，都包含緣起（pratītyasamutpāda，dependent origination）的意義，道理沒有兩種相違。且從濕性不生滅的意義來說，動靜不一，所以說水沒有波浪時，難道波浪是離開水之外的別體嗎？這生滅與不生滅不二的心，名為阿梨耶識。 又阿梨耶（Ālaya）及阿賴耶（Ālaya），都是梵語的訛音，梁朝真諦（Paramārtha）三藏，解釋為『無沒』，現在玄奘（Xuanzang）三藏根據意義翻譯為『藏』，是攝藏的意義。『無沒』是不失的意義。意義相同而名稱不同。所攝藏的名為『藏』，又能攝藏為名稱，意思是能將自體藏於諸法中，又能將諸法藏於自體內。所以《攝大乘論》說：『能藏、所藏、我愛執藏』，說的就是這個。這即是依義而立名。 解釋心生滅中，『此識有二種義等』等，這個意義稍難，現在...
【English Translation】 Therefore, water cannot exist apart from wind, because without movement there is no wetness. Movement cannot exist apart from water, and the mind is also like this. The non-arising, non-ceasing mind, its entirety is in motion, so the mind cannot be separated from arising and ceasing. Arising and ceasing are none other than the manifestation of true thusness (tathatā), so arising and ceasing cannot be separated from the characteristics of the mind. Therefore, it is said 'union', which refers to the combination of the non-arising, non-ceasing mind with arising and ceasing, this is the door of following conditions. It is not the combination of arising and ceasing with non-arising, because they are different in the door of original true thusness. The Mahāyānasaṃgraha says: 'Only true thusness does not arise, solitary illusion cannot be established, true thusness and illusion unite, then there can be action.' 'Neither one nor different', if the non-arising, non-ceasing and arising and ceasing, if these two are one, then when the characteristics of arising and ceasing consciousness are extinguished, the true mind will also be extinguished, and one will fall into annihilation. If they are different, then when the wind of ignorance (avidyā) stirs, the still mind-essence can not follow conditions, and one will fall into permanence. Leaving these two extremes, therefore it is said 'neither one nor different'. Also, if they are one, there is no union; if they are different, there is also no union. Because they are neither one nor different, therefore they can unite. Also, the union of true and false has four sentences: 1. Tathāgatagarbha (如來藏, the womb of the thus-gone one, the Buddha-nature inherent in all beings), only has non-arising and non-ceasing, like the wetness of water. 2. Transforming consciousness (vijñāna, 轉識, transforming consciousness), only has arising and ceasing, like the waves of water. 3. Ālaya-vijñāna (阿梨耶識, storehouse consciousness), also has arising and ceasing and also non-arising and non-ceasing, like the ocean containing movement and stillness. 4. Ignorance and inverted clinging (avidyā, 無明, ignorance and clinging), neither has arising and ceasing nor non-arising and non-ceasing, like the fierce wind that stirs up waves, neither water nor wave. Among these four meanings, randomly citing one meaning, all contain the meaning of dependent origination (pratītyasamutpāda, 緣起), the principle has no two contradictions. Moreover, from the meaning of wetness not arising and ceasing, movement and stillness are not the same, so it is said that when water has no waves, is the wave a separate entity apart from water? This mind that is non-dual in arising and ceasing and non-arising and non-ceasing is called Ālaya-vijñāna. Also, Ālaya (阿梨耶) and Ālaya (阿賴耶) are both corruptions of Sanskrit, the Tripiṭaka master Paramārtha (真諦) of the Liang Dynasty, explained it as 'no loss', now the Tripiṭaka master Xuanzang (玄奘) translates it as 'storehouse' according to the meaning, which is the meaning of collecting and storing. 'No loss' is the meaning of not losing. The meaning is the same but the name is different. What is collected and stored is called 'storehouse', and it can also collect and store as a name, meaning that it can store itself in all dharmas, and it can also store all dharmas within itself. Therefore, the Mahāyānasaṃgraha says: 'The able to store, the stored, the storehouse of self-love', this is what it is talking about. This is establishing a name according to the meaning. Explaining the arising and ceasing of the mind, 'This consciousness has two kinds of meanings, etc.', this meaning is slightly difficult, now...
總括上下文。略敘其意。謂真如二義。一不變義。二隨緣義。無明二義。一無體即空義。二有用成事義。此真妄中。各由初義。成真如門。各由后義。成生滅門。此隨緣真如。及成事無明。亦各二義。一違自順他義。二違他順自義。無明中初違自順他亦二。一能返對詮示性功德。二能知名義成凈用。違他順自亦二。一覆真理義。二成妄心義。真如中違他順自亦二義。一翻對妄染顯自德義。二內熏無明起凈用。違自順他亦有二義。一隱自真體義。二顯現妄法義。此上真妄各四義中。由無明中返對詮示義。及真中翻妄顯德義。從此義得有本覺。又由無明能知名義。及真中內熏義。得有始覺。又由無明中覆真義。及真中隱體義。得有根本不覺。又由無明中成妄義。及真中現妄義。得有枝末不覺。此門中真妄各開四。廣即八門。若約兩和合成緣起。即有四門。謂二覺二不覺。若本末不相離。唯有二門。謂覺與不覺。若镕融總攝唯有一門。謂一心生滅門。又若約識分相門。本覺本不覺在本識中。余在生起識中。若約本末不二門。並在一本覺識中。故云此識有二義也。別釋中。本覺者。調此心性離不覺相。是覺照性。如論云。大智慧光明義等。始覺者。即此心體隨無明緣。動作妄念。而本覺熏力故。稍有覺用。乃至究竟還向本覺也
【現代漢語翻譯】 現代漢語譯本： 總括上下文，簡要敘述其意。所謂真如（Tathata）有二義：一是不變之義，二是隨緣之義。無明（Avidya）也有二義：一是無體即空之義，二是有用而成事之義。這真妄之中，各自由於最初的意義，成就真如門；各自由於後面的意義，成就生滅門。這隨緣真如以及成事無明，也各有二義：一是違背自己而順從他者之義，二是違揹他者而順從自己之義。無明中最初的違背自己而順從他者也有二義：一是能夠反過來對照詮釋自性功德，二是能夠知名義而成就清凈作用。違揹他者而順從自己也有二義：一是覆蓋真理之義，二是成就妄心之義。真如中違揹他者而順從自己也有二義：一是翻轉對照妄染而顯現自身功德之義，二是內在熏習無明而生起清凈作用。違背自己而順從他者也有二義：一是隱藏自身真體之義，二是顯現虛妄法之義。以上真妄各自的四義中，由於無明中反過來對照詮釋的意義，以及真如中翻轉虛妄而顯現功德的意義，由此意義而有本覺（original enlightenment）。又由於無明能夠知名義，以及真如中內在熏習的意義，而有始覺（initial enlightenment）。又由於無明中覆蓋真理的意義，以及真如中隱藏真體的意義，而有根本不覺（fundamental non-enlightenment）。又由於無明中成就虛妄的意義，以及真如中顯現虛妄的意義，而有枝末不覺（branch-end non-enlightenment）。此門中真妄各自展開為四，廣泛來說就是八門。如果按照兩者和合成為緣起（dependent origination），就有四門，即二覺二不覺。如果本末不相分離，就只有二門，即覺與不覺。如果镕融總攝，就只有一門，即一心生滅門。又如果按照識（consciousness）分相門，本覺本不覺在本識（alaya-vijñana）中，其餘在生起識中。如果按照本末不二門，都包含在一個本覺識中。所以說此識有二義。分別解釋中，本覺是指此心性遠離不覺之相，是覺照之性，如《大乘起信論》所說：『大智慧光明義』等。始覺是指此心體隨順無明之緣，動作虛妄念頭，而由於本覺的熏習力量，稍微有覺的作用，乃至最終迴歸本覺。
【English Translation】 English version: Summarizing the context and briefly stating its meaning, 'Tathata' (真如, suchness) has two meanings: first, the meaning of immutability; second, the meaning of conditioned arising. 'Avidya' (無明, ignorance) also has two meanings: first, the meaning of being without substance, which is emptiness; second, the meaning of being useful and accomplishing things. Within these true and false aspects, each achieves the 'Tathata' gate through its initial meaning, and each achieves the 'birth and death' gate through its subsequent meaning. This conditioned arising 'Tathata' and the accomplishing 'Avidya' each also have two meanings: first, the meaning of opposing oneself and complying with others; second, the meaning of opposing others and complying with oneself. The initial opposing oneself and complying with others in 'Avidya' also has two aspects: first, being able to reflect and explain the merits of self-nature; second, being able to know names and meanings and accomplish pure functions. Opposing others and complying with oneself also has two aspects: first, covering the meaning of truth; second, accomplishing the meaning of deluded mind. In 'Tathata', opposing others and complying with oneself also has two meanings: first, reversing and contrasting delusion to reveal the merits of oneself; second, internally perfuming 'Avidya' to generate pure functions. Opposing oneself and complying with others also has two meanings: first, concealing the meaning of one's own true substance; second, manifesting the meaning of false dharmas. Among the above four meanings of each of true and false, due to the meaning of reflecting and explaining in 'Avidya' and the meaning of reversing delusion and revealing merit in 'Tathata', from this meaning, there is 'original enlightenment' (本覺, original awareness). Furthermore, due to 'Avidya' being able to know names and meanings and the meaning of internal perfuming in 'Tathata', there is 'initial enlightenment' (始覺, initial awareness). Furthermore, due to the meaning of covering truth in 'Avidya' and the meaning of concealing substance in 'Tathata', there is 'fundamental non-enlightenment' (根本不覺, fundamental unawareness). Furthermore, due to the meaning of accomplishing delusion in 'Avidya' and the meaning of manifesting delusion in 'Tathata', there is 'branch-end non-enlightenment' (枝末不覺, branch-end unawareness). In this gate, true and false each unfold into four, which broadly are eight gates. If considering the combination of the two as 'dependent origination' (緣起, dependent arising), there are four gates, namely two enlightenments and two non-enlightenments. If the root and branch are inseparable, there are only two gates, namely enlightenment and non-enlightenment. If melting and encompassing everything, there is only one gate, namely the one mind's birth and death gate. Furthermore, if according to the aspect of consciousness (識, vijnana), 'original enlightenment' and 'fundamental non-enlightenment' are in the 'alaya-vijñana' (阿賴耶識, store consciousness), and the rest are in the arising consciousness. If according to the non-duality of root and branch, they are all contained within one 'original enlightenment' consciousness. Therefore, it is said that this consciousness has two meanings. In separate explanations, 'original enlightenment' refers to this mind-nature being apart from the aspect of non-enlightenment, it is the nature of awareness and illumination, as the 'Awakening of Faith in the Mahayana' (大乘起信論) says: 'Meaning of great wisdom and light,' etc. 'Initial enlightenment' refers to this mind-essence following the conditions of 'Avidya', acting with deluded thoughts, and due to the perfuming power of 'original enlightenment', there is a slight function of awareness, until ultimately returning to 'original enlightenment'.
。根本無明者。梨耶識內根本無明。不了真如一味。論云。依阿梨耶識。說有無明。不覺而起故。枝末無明者。無明所起一切染法。即無明為因三細生。此本識。攝境界為緣六粗生。此意識。攝論云。一切染法皆是不覺相。此中大意。欲明本覺成不覺。不覺成始覺。始覺同本覺。同本覺故即無不覺。無不覺故即無始覺。無始覺故即無本覺。無本覺故平等平等。離言絕慮。是故佛果圓融。蕭焉無奇。尚無始本之殊。何有三身之異。唯隨物心現。故說報化用也問。何故真如門云即示。生滅門云能示。答。真如門是不起門。與所顯體無異。詮旨不別。故云即示。是是不起。故唯示體。生滅是起動門。染凈既異。詮旨又分。能所不同。故不云即也。問。何故真如門直云體。生滅門云自體等。答。所示三大義。還在能示生滅中顯。故云自也。問。是不起故但示體者。起動門唯示用。答。不起必不由起立。不起故唯示體也。起必由不起。起含不起。故起中具三大也。問。二門既起相攝者。何故。真如門唯示體。生滅門具示三大。答。真如是泯相顯實門。不壞相而即泯。故得攝生滅。泯相而不存。故但示體。生滅是攬理成事。不壞理而成事。故得攝真如。成事而理不失。故示三大也。問。既泯相不存。故示體者。亦可攬理。理不存故
【現代漢語翻譯】 現代漢語譯本 根本無明：指阿賴耶識（Ālaya-vijñāna，根本識）內的根本無明。它不能了知真如（Tathatā，事物的真實本性）的唯一性。如《攝大乘論》所說：『依據阿賴耶識，說有無明，因不覺而生起。』 枝末無明：指由無明所生起的一切染污之法。即由無明為因而產生三細相（三種微細的現象），此指本識（根本識）。攝取境界為緣而產生六粗相（六種粗顯的現象），此指意識（Vijnana，了別識）。如《攝大乘論》所說：『一切染污之法，都是不覺之相。』 此中大意在於闡明本覺（本來具有的覺悟）如何轉變為不覺（迷妄），不覺如何轉變為始覺（開始覺悟），始覺與本覺相同。因為與本覺相同，所以沒有不覺。沒有不覺，所以沒有始覺。沒有始覺，所以沒有本覺。沒有本覺，所以平等平等，言語無法表達，思慮無法到達。因此，佛果（Buddha-phala，成佛的果位）圓滿融合，平淡無奇，甚至沒有始覺和本覺的區別，又哪裡有法身（Dharmakāya，佛的法性身）、報身（Sambhogakāya，佛的報應身）、化身（Nirmāṇakāya，佛的化現身）的三身之分呢？只是隨著眾生的心而顯現，所以才說有報身和化身的作用。 問：為什麼在真如門（Tathatā-dvāra，從真如角度入手的法門）中說『即示』，而在生滅門（Saṃsāra-dvāra，從生滅角度入手的法門）中說『能示』？ 答：真如門是不起門（不生起變化的法門），與所顯現的本體沒有差別，詮釋的旨趣沒有分別，所以說『即示』，就是不生起，所以只顯示本體。生滅門是起動門（生起變化的法門），染污和清凈不同，詮釋的旨趣也有區分，能示和所示不同，所以不說『即』。 問：為什麼真如門只說『體』，而生滅門說『自體』等？ 答：所要顯示的三大（體、相、用）的意義，還是在能示的生滅門中顯現，所以說『自』。 問：因為是不起，所以只顯示體，那麼起動門只顯示用嗎？ 答：不起必定不是由起而建立的，不起所以只顯示體。起必定由不起而來，起包含不起，所以在起中具備三大。 問：既然二門（真如門和生滅門）是互相攝取的，為什麼真如門只顯示體，而生滅門具足顯示三大？ 答：真如是泯滅相而顯現實的法門，不破壞相而即是泯滅，所以能夠攝取生滅。泯滅相而不存在，所以只顯示體。生滅是攬取理而成事，不破壞理而成事，所以能夠攝取真如。成就事而理不失，所以顯示三大。 問：既然泯滅相而不存在，所以顯示體，也可以攬取理，理不存在嗎？
【English Translation】 English version Fundamental Ignorance: Refers to the fundamental ignorance within the Ālaya-vijñāna (storehouse consciousness). It fails to understand the oneness of Tathatā (suchness, the true nature of things). As stated in the Mahāyānasaṃgraha (Compendium of the Mahayana): 'Based on the Ālaya-vijñāna, it is said that there is ignorance, because it arises from non-awareness.' Branch-end Ignorance: Refers to all defiled dharmas (phenomena) that arise from ignorance. That is, the three subtle appearances arise from ignorance as the cause, referring to the fundamental consciousness. Taking the realm as a condition, the six coarse appearances arise, referring to the Vijnana (consciousness). As stated in the Mahāyānasaṃgraha: 'All defiled dharmas are aspects of non-awareness.' The main idea here is to clarify how original enlightenment (inherent enlightenment) transforms into non-enlightenment (delusion), how non-enlightenment transforms into initial enlightenment (the beginning of awakening), and how initial enlightenment is the same as original enlightenment. Because it is the same as original enlightenment, there is no non-enlightenment. Because there is no non-enlightenment, there is no initial enlightenment. Because there is no initial enlightenment, there is no original enlightenment. Because there is no original enlightenment, there is equality and equality, beyond words and beyond thought. Therefore, the Buddha-phala (the fruit of Buddhahood) is perfectly integrated, plain and unremarkable, without even the distinction between initial and original enlightenment. How then can there be the three bodies of Dharmakāya (the Dharma body), Sambhogakāya (the enjoyment body), and Nirmāṇakāya (the emanation body)? It only manifests according to the minds of sentient beings, so it is said that there are the functions of the Sambhogakāya and Nirmāṇakāya. Question: Why does the Tathatā-dvāra (gate of suchness) say 'immediately shows,' while the Saṃsāra-dvāra (gate of birth and death) says 'can show'? Answer: The Tathatā-dvāra is the gate of non-arising, and there is no difference from the substance it reveals. The meaning of the interpretation is not different, so it says 'immediately shows,' which is non-arising, so it only shows the substance. The Saṃsāra-dvāra is the gate of arising and moving, and defilement and purity are different, and the meaning of the interpretation is also different. The able-to-show and the shown are different, so it does not say 'immediately'. Question: Why does the Tathatā-dvāra only say 'substance,' while the Saṃsāra-dvāra says 'self-substance,' etc.? Answer: The meaning of the three great aspects (substance, attribute, and function) that are to be shown is still manifested in the Saṃsāra-dvāra that can show, so it says 'self'. Question: Because it is non-arising, it only shows the substance, so does the gate of arising and moving only show the function? Answer: Non-arising is certainly not established by arising. Non-arising therefore only shows the substance. Arising must come from non-arising. Arising contains non-arising, so the three great aspects are complete in arising. Question: Since the two gates (Tathatā-dvāra and Saṃsāra-dvāra) are mutually inclusive, why does the Tathatā-dvāra only show the substance, while the Saṃsāra-dvāra fully shows the three great aspects? Answer: Tathatā is the gate of obliterating appearances and revealing reality, not destroying appearances but immediately obliterating them, so it can include birth and death. Obliterating appearances without preserving them, so it only shows the substance. Saṃsāra is the gate of embracing principle to accomplish phenomena, not destroying principle to accomplish phenomena, so it can include Tathatā. Accomplishing phenomena without losing principle, so it shows the three great aspects. Question: Since obliterating appearances without preserving them, so it shows the substance, can it also embrace principle, and does principle not exist?
。但示相用。答。不例。凡生滅起。必賴真攬理。理不失。真未必由生滅。故泯相不存。泯相不存故示體。理不失故示三大。是攝義是齊。示義是別也。問。二門所攝事。別不也。答。真如門事。是分別性。以說諸法不生不滅本來寂靜。但依妄念而有差別故。生滅門事是依他性。以說諸法因緣和合有業果故。問。既動靜不一者可如來藏。七識中何不在梨耶中。答。動靜無二。是梨耶識。今既動靜分。而梨耶無別體。故云不在中。問。梨耶通動靜者。不應唯生滅門。答。起靜成動。無別動體。隨動在滅門。直非梨耶不具動靜在生滅門中。亦乃如來藏不動。亦在此門。問。一識二義。與一心二門何別。答。一心含二義。所謂不變義。及隨緣義。今此唯約一隨緣門染凈理事無二之相。明此識故。心義是寬。該於二門。識義是局。唯在一門也。四相義。有二門。一流轉門。二還源門。約初亦二。初述大意。後方別說。初大意者。今此四相。唯約真心隨熏粗細差別。寄說四相。非約一剎那心。若約一剎那心辨者。如下文中明地上菩薩業識之心微細起滅。此中異滅相等。豈凡小能知。又事識中。粗相生住。地上菩薩豈不能知。是故十地已還具有微細四相。于中滅相豈信能知。故意稍異也。于中二。先總后別。總者。原夫心性離念。
無生無滅。而有無明。迷自心體。違寂靜性。鼓動起念。有生滅四相。故由無明風力。能念心體生住異滅。從細至粗。經云。佛性隨流成種種味等。又云。即此法身為諸煩惱之所漂動。往來生死。名為眾生。此論云。自性清凈心。因無明風動等。今約此義。以明四相。既鼓靜心令動。遂有微著不同先後際異。約彼先際最微名生相。乃至后際最粗名滅相。故佛性論云。一切有為法約前際。與生相相應。約后際與滅相相應。約中際與住異相相應也。別明者。對彼下文約位別分。其生相有一。住四。異二。滅一。生相一者。是業相。謂由無明。不覺心動。雖有起滅。見相未分。以無明力。轉彼凈心。至此最微。名生相。甚深微細。唯佛所知。論云。無明所起識者。乃至唯佛能知。即三細中初一。六染中初一。五意中第一。此等並同。此生相攝也。住相四者。一轉相。謂無明力不覺前動即無動。故轉成能見。二現相。謂由無明依前能見不了無相。遂令境界妄現。此二及業相併在梨耶位。屬不相應心。三智相。謂由無明迷前自心所現之境。妄起分別染凈之相。四相續相。謂無明不了前所分別空無所有。更復起念相應不斷。此二在分別事識細分之位。屬相應心。無明與前生相和合。轉彼凈心。乃至此位行相猶細。法執堅住。名為住
【現代漢語翻譯】 現代漢語譯本 無生無滅（沒有產生也沒有消滅）。然而卻有了無明（avidyā，對事物真相的迷惑）。迷惑于自身的心體，違背了寂靜的本性，鼓動而生起念頭，於是就有了生、住、異、滅四相（四種狀態）。所以由於無明風力的作用，能唸的心體產生了生、住、異、滅。從細微到粗大。《楞伽經》說：『佛性隨著流轉而成為種種味道等。』又說：『即此法身（dharmakāya，佛的法性之身）被各種煩惱所漂動，往來於生死輪迴之中，名為眾生。』《攝大乘論》說：『自性清凈心，因無明風動等。』現在根據這個意義，來闡明四相。既然鼓動了寂靜的心使其動搖，於是就有了細微的執著，不同於先後際的不同。根據那先前的際的最細微的狀態，稱為生相。乃至後來的際的最粗大的狀態，稱為滅相。所以《佛性論》說：『一切有為法（saṃskṛta，因緣和合而成的法）根據前際，與生相相應；根據后際，與滅相相應；根據中際，與住異相相應。』分別闡明：相對於下文根據不同階段的分別，生相有一種，住相有四種，異相有兩種，滅相有一種。生相一種，指的是業相（karma-lakṣaṇa）。意思是由於無明，不覺知心動，雖然有生起和滅去，但能見之相尚未分離。以無明之力，轉變那清凈的心，到這最細微的狀態，名為生相。非常深奧細微，只有佛才能知曉。《攝大乘論》說：『無明所生起的識，』乃至『只有佛才能知曉。』就是三細相（三種細微的現象）中的第一個，六染相（六種染污的現象）中的第一個，五意相（五種意識的現象）中的第一個。這些都與此生相相攝。住相四種：一是轉相（pariṇāma-lakṣaṇa）。意思是無明之力不覺知前面的動就是無動，所以轉變成能見。二是現相（lakṣaṇa-lakṣaṇa）。意思是由於無明，依靠前面的能見，不瞭解無相，於是使境界虛妄地顯現。這兩種以及業相都在阿賴耶識（ālayavijñāna，藏識）的階段，屬於不相應心。三是智相（jñāna-lakṣaṇa）。意思是由於無明，迷惑於前面自身所顯現的境界，虛妄地生起分別染凈之相。四是相續相（samtati-lakṣaṇa）。意思是無明不瞭解前面所分別的空無所有，更加生起念頭相應不斷。這兩種在分別事識細微的階段，屬於相應心。無明與前面的生相和合，轉變那清凈的心，乃至這個階段，行相仍然細微，法執（dharma-graha，對法的執著）堅固存在，名為住相。
【English Translation】 English version Neither arising nor ceasing, yet there is avidyā (ignorance). Being deluded about the nature of one's own mind and going against the nature of stillness, it stirs up thoughts, and thus there are the four characteristics of arising, abiding, changing, and ceasing. Therefore, due to the force of the wind of avidyā, the mind that can think produces arising, abiding, changing, and ceasing. From subtle to coarse. The Laṅkāvatāra Sūtra says: 'Buddha-nature, following the flow, becomes various flavors, etc.' It also says: 'This very dharmakāya (body of the Dharma), being tossed about by various afflictions, goes back and forth in the cycle of birth and death, and is called sentient beings.' The Mahāyānasaṃgraha says: 'The self-nature pure mind is moved by the wind of avidyā, etc.' Now, based on this meaning, we will explain the four characteristics. Since it stirs the still mind and makes it move, there are subtle attachments, differing in terms of before and after. According to the earliest and most subtle state, it is called the characteristic of arising. Up to the latest and coarsest state, it is called the characteristic of ceasing. Therefore, the Buddha-nature Treatise says: 'All conditioned dharmas (saṃskṛta) correspond to the characteristic of arising in terms of the previous moment; they correspond to the characteristic of ceasing in terms of the later moment; and they correspond to the characteristics of abiding and changing in terms of the middle moment.' Explaining separately: In contrast to the following text, which distinguishes according to different stages, there is one type of arising characteristic, four types of abiding characteristics, two types of changing characteristics, and one type of ceasing characteristic. The one type of arising characteristic is the karma-lakṣaṇa (characteristic of karma). It means that due to avidyā, one is not aware that the mind is moving, and although there is arising and ceasing, the aspect of what is seen has not yet separated. With the power of avidyā, transforming that pure mind to this most subtle state is called the characteristic of arising. It is extremely profound and subtle, and only the Buddha can know it. The Mahāyānasaṃgraha says: 'The consciousness arising from avidyā,' up to 'only the Buddha can know it.' This is the first of the three subtle aspects, the first of the six defilements, and the first of the five aspects of mind. These are all included in this characteristic of arising. The four types of abiding characteristics are: First, the pariṇāma-lakṣaṇa (characteristic of transformation). It means that the power of avidyā does not realize that the previous movement is no movement, so it transforms into the ability to see. Second, the lakṣaṇa-lakṣaṇa (characteristic of appearance). It means that due to avidyā, relying on the previous ability to see, one does not understand the absence of characteristics, thus causing the realm to appear falsely. These two, as well as the karma characteristic, are all in the stage of ālayavijñāna (storehouse consciousness) and belong to the non-corresponding mind. Third, the jñāna-lakṣaṇa (characteristic of knowledge). It means that due to avidyā, one is deluded about the realm manifested by one's own mind and falsely generates the appearance of distinguishing between purity and impurity. Fourth, the samtati-lakṣaṇa (characteristic of continuity). It means that avidyā does not understand that what was previously distinguished is empty and without substance, and further generates thoughts that correspond continuously. These two are in the subtle stage of the discriminating consciousness and belong to the corresponding mind. Avidyā, combined with the previous characteristic of arising, transforms that pure mind, and even at this stage, the characteristics are still subtle, and the dharma-graha (attachment to dharma) is firmly present, and this is called the characteristic of abiding.
相。即三細中后二。及六粗中初二。並五意中后四。及六染中中四。此等並同。此住相攝。異相二者。一執取相。二計名字相。謂此無明迷前染凈違順之法。更起貪瞋等人我見。而執相計名。取著轉深。此在事識粗分之位。無明與住相和合。轉彼凈心。令至此位。行相稍粗。散動身口。今諸業名為異相。即六粗中中二。及六染中初一。並五意中后意識。此等並同。是此異相也。滅相一者。是起業相。謂此無明不了善惡二業定招苦樂二報故。廣對諸緣。造集諸業。依業受果。滅前異心。令墮諸趣。以無明力。轉彼凈心。至此後際。行相最粗。至此為周盡極。故名滅相。即六粗中第五相是也。果報不可斷。故不論第六相。是故三界四相唯一夢心。皆因根本無明之力。故經云。無明住地其力最大。能遍興造一切趣生。論云。當知無明能生一切染法也。又有釋云。問此中四相為異同時。為是前後。若同時者。何故論說覺四位時差別。若前後者。何亦四相俱時而有。答。薩婆多宗云。四相之此同時。四用前後。故覺時差別。體同時故。名俱時有也。成實宗云。四相前後。然以本覺望四相即無前後。故云同時而有也。大乘秘密教云。覺四相時。前後淺深。所覺四相。俱時而有也。生三。住四。異六。滅七生相三者。一業相。謂由無
【現代漢語翻譯】 現代漢語譯本 相。即三細（三種微細的妄念）中后二者，以及六粗（六種粗顯的妄念）中最初二者，並五意（五種意識活動）中后四者，以及六染（六種染污）中中間四者。這些都相同，都屬於住相所包含的範圍。 異相二者：一是執取相，二是計名字相。這是說，無明（Avidya，對事物真相的迷惑）迷惑于先前染凈違順之法，進而生起貪婪、嗔恨等以自我為中心的人我見，從而執著于外相，計較於名號，取捨之心日益加深。這處於事識（對事物進行分別的意識）粗顯的階段。無明與住相和合，轉變那清凈的心，使其到達這個階段，行為舉止稍微粗糙，身口散亂。如今這些業被稱為異相。即六粗中的中間二者，以及六染中的第一個，並五意中的后意識。這些都相同，是這異相的體現。 滅相一者：是起業相。這是說，無明不瞭解善惡二業必定招致苦樂二報，因此廣泛地面對各種因緣，造作各種業，依據業力承受果報，滅掉先前的異心，使其墮入各種趣（輪迴的去處）。憑藉無明的力量，轉變那清凈的心，到達這最後的階段，行為舉止最為粗糙，到此為止達到終點，所以稱為滅相。即六粗中的第五相。 果報是不可斷絕的，所以不討論第六相。因此，三界（欲界、色界、無色界）四相唯一是夢心，都是因為根本無明的力量。所以經中說：『無明住地，其力最大，能普遍興造一切趣生。』論中說：『應當知道，無明能生一切染法。』 又有解釋說：問：這其中的四相是同時存在，還是有先後順序？如果是同時存在，為什麼論中說覺悟四位時有差別？如果是先後順序，為什麼又說四相同時存在？答：薩婆多宗（Sarvastivada，一切有部）認為，四相同時存在，四種作用有先後順序，所以覺悟時有差別。本體同時存在，所以稱為同時存在。 成實宗（Satyasiddhi School）認為，四相有先後順序，然而以本覺（original enlightenment）來看，四相就沒有先後順序，所以說同時存在。大乘秘密教認為，覺悟四相時，有前後淺深，所覺悟的四相，同時存在。 生相有三種，住相有四種，異相有六種，滅相有七種。生相三種：一是業相。這是由於無明。
【English Translation】 English version 'Phase'. That is, the latter two of the three subtle (three subtle thoughts), as well as the first two of the six coarse (six coarse thoughts), and the latter four of the five intentions (five types of consciousness activities), and the middle four of the six defilements (six types of defilements). These are all the same and are included in the scope of the abiding phase. The two different phases are: first, the grasping phase; second, the calculating names phase. This means that ignorance (Avidya, delusion about the true nature of things) is deluded by the previous laws of purity and impurity, compliance and opposition, and then generates greed, hatred, and other ego-centered views of self and others, thus clinging to appearances and calculating names, and the mind of taking and rejecting becomes deeper and deeper. This is in the coarse stage of the event consciousness (consciousness that distinguishes things). Ignorance combines with the abiding phase, transforming that pure mind, causing it to reach this stage, with slightly rougher behavior and scattered body and mouth. Now these karmas are called different phases. That is, the middle two of the six coarse, and the first of the six defilements, and the posterior consciousness of the five intentions. These are all the same and are manifestations of this different phase. The one extinguishing phase is the karma-arising phase. This means that ignorance does not understand that good and evil karmas will inevitably lead to the two retributions of suffering and happiness, so it widely faces various conditions, creates various karmas, and receives retribution according to karma, extinguishing the previous different mind, causing it to fall into various destinies (places of reincarnation). By the power of ignorance, transform that pure mind, reaching this final stage, with the roughest behavior, reaching the end here, so it is called the extinguishing phase. That is the fifth phase of the six coarse. The retribution is unbreakable, so the sixth phase is not discussed. Therefore, the four phases of the three realms (desire realm, form realm, formless realm) are solely the dream mind, all because of the power of fundamental ignorance. Therefore, the sutra says: 'The abode of ignorance, its power is the greatest, capable of universally creating all sentient beings.' The treatise says: 'It should be known that ignorance can produce all defiled dharmas.' There is also an explanation: Question: Are the four phases in this simultaneous or sequential? If they are simultaneous, why does the treatise say that there are differences when realizing the four positions? If they are sequential, why is it said that the four phases exist simultaneously? Answer: The Sarvastivada (Sarvastivada) believes that the four phases exist simultaneously, and the four functions are sequential, so there are differences in realization. The essence exists simultaneously, so it is called simultaneous existence. The Satyasiddhi School believes that the four phases are sequential, but from the perspective of original enlightenment, the four phases have no sequence, so it is said that they exist simultaneously. The Mahayana Secret Teaching believes that when realizing the four phases, there are front and back depths, and the four phases that are realized exist simultaneously. There are three phases of arising, four phases of abiding, six phases of differentiating, and seven phases of extinguishing. The three phases of arising: one is the karma phase. This is due to ignorance.
明。不覺念動。雖有起滅。相見未分。如未來生相將至正用之時。二轉相。謂依動念。轉成能見。如未來生相至正用之時。三現相。謂依能見相。境界已現。如未來生相至現在時。無明與此三。相應熏動。心體與相和合。心隨動轉。乃至現相。如小乘未來心隨其生相漸至現在。大乘如來藏心隨生至現。義亦如是。此三皆是梨耶位所有差別。是名甚深三種生相。住四者。由無明。與生和合。迷所生心我我所。故能生起四種住相。謂我癡我見我愛我慢。此四依生相起。能相生心念令至住位因而住。故名住相。此四在第七識。異相六者。無明與彼住相和合。不覺所計我我所空。由此能起六種異相。謂貪瞋癡慢疑見。如新論云。菩薩自性唯有六種也。無明與此六種和合。能相住心令至異位。外向攀緣。故名異相。此六在生起識也。滅相七者。無明與此異相和合。不覺外塵違順性離。由此發起七種滅相。謂身口七支惡業。此等七支能滅異心。令入惡趣。故名滅相。如小乘宗滅相。滅現在心令入過去。大乘滅相義亦如是。是故當知。四相生起。一心流轉。一切皆由根本無明。雖從微至著辨四相階降。而其始終竟無前後。然此四為一念為粗細。镕融唯一心。故說同時而有皆無自立也。未窮原者。隨行淺深。覺有前後。達心原者。一念
【現代漢語翻譯】 現代漢語譯本 明（指無明）。不覺念動。雖有起滅，但體相尚未分離。這就像未來生相即將到來，正要發揮作用的時候。 二轉相：指依附於動念，轉變成能見之相。就像未來生相即將到來，正要發揮作用的時候。 三現相：指依附於能見之相，境界已經顯現。就像未來生相到達現在的時候。無明與這三種相，相互應和，熏習擾動。心體與相和合，心隨之動轉，乃至顯現出種種現象。就像小乘佛教所說，未來之心隨著其生相逐漸到達現在；大乘佛教如來藏心隨生至現的道理也是如此。這三種相都是阿賴耶識位上的差別，所以稱為甚深的三種生相。 住相四者：由於無明與生相和合，迷惑于所生之心，執著于『我』和『我所』，所以能夠生起四種住相，即我癡、我見、我愛、我慢。這四種住相依附於生相而起，能夠使心念停留在住的階段，因此稱為住相。這四種住相存在於第七識（末那識）中。 異相六者：無明與住相和合，不能覺察所執著的『我』和『我所』是空性的，因此能夠生起六種異相，即貪、瞋、癡、慢、疑、見。正如《新論》所說，菩薩的自性只有這六種。 無明與這六種異相和合，能夠使心停留在異的階段，向外攀緣，所以稱為異相。這六種異相存在於生起的識中。 滅相七者：無明與異相和合，不能覺察外在塵境的違順之性是虛幻不實的，因此發起七種滅相，即身口七支的惡業。這七支惡業能夠滅除異心，使人墮入惡趣，所以稱為滅相。就像小乘佛教所說，滅相是滅除現在之心，使之進入過去；大乘佛教的滅相的道理也是如此。 所以應當知道，四相的生起，一心在流轉，一切都由根本無明所導致。雖然從細微到執著，辨別四相的階梯和降落，但其始終並沒有先後之分。然而這四相在一念之間，粗細相融，唯一是心，所以說它們是同時存在，並且都沒有獨立的自性。未窮究本源的人，隨著修行的深淺，感覺有先後之別；通達心之本源的人，則明白一切都是一念之間。
【English Translation】 English version Ignorance (Avidyā). Without awareness, thoughts arise. Although there is arising and ceasing, their forms are not yet distinct. This is like the phase of future birth about to arrive, just at the moment of its function. The Second Phase of Transformation (Turning Phase): Refers to relying on the arising of thoughts, transforming into the phase of being able to see. It's like the phase of future birth about to arrive, just at the moment of its function. The Third Phase of Manifestation (Appearance Phase): Refers to relying on the phase of being able to see, the realm has already manifested. It's like the phase of future birth arriving at the present moment. Ignorance, along with these three phases, corresponds and influences, agitating the mind-essence, causing the mind-essence to unite with the phases, and the mind follows the movement and transformation, even to the manifestation of various phenomena. Just as in Theravada Buddhism, the future mind gradually reaches the present along with its arising phase; the principle of the Tathāgatagarbha (如來藏) mind in Mahayana Buddhism, following arising to manifestation, is also like this. These three phases are all distinctions within the Ālaya-vijñāna (阿賴耶識) position, therefore they are called the three profound phases of arising. The Fourth Phase of Dwelling (Abiding Phase): Due to ignorance uniting with the arising phase, being deluded by the mind that arises, clinging to 'self' and 'what belongs to self', therefore it can give rise to four kinds of dwelling phases, namely, self-ignorance (我癡), self-view (我見), self-love (我愛), and self-conceit (我慢). These four dwelling phases arise relying on the arising phase, and can cause the mind to remain in the dwelling stage, therefore they are called dwelling phases. These four dwelling phases exist in the seventh consciousness (Manas-vijñāna 末那識). The Sixth Phase of Difference (Differentiation Phase): Ignorance unites with the dwelling phase, unable to perceive that the 'self' and 'what belongs to self' that are clung to are empty in nature, therefore it can give rise to six kinds of different phases, namely, greed (貪), hatred (瞋), delusion (癡), pride (慢), doubt (疑), and wrong views (見). Just as the New Treatise says, the nature of a Bodhisattva only has these six. Ignorance unites with these six different phases, able to cause the mind to remain in the different stage, clinging outwards, therefore it is called the different phase. These six different phases exist in the arising consciousness. The Seventh Phase of Extinction (Destruction Phase): Ignorance unites with the different phase, unable to perceive that the agreeable and disagreeable nature of external dust realms is unreal, therefore it initiates seven kinds of extinction phases, namely, the evil karma of the seven branches of body and speech. These seven branches of evil karma can extinguish the different mind, causing one to fall into evil realms, therefore they are called extinction phases. Just as in Theravada Buddhism, the extinction phase is the extinction of the present mind, causing it to enter the past; the principle of the extinction phase in Mahayana Buddhism is also like this. Therefore, it should be known that the arising of the four phases, the one mind is flowing and transforming, all of which is caused by fundamental ignorance. Although from subtle to clinging, distinguishing the steps and falls of the four phases, their beginning and end have no sequence. However, these four phases are within one thought, coarse and subtle intermingling, uniquely the mind, therefore it is said that they exist simultaneously and have no independent self-nature. Those who have not exhausted the origin, with the depth of practice, feel that there is a sequence; those who have attained the origin of the mind, then understand that everything is within one thought.
四相俱時而知。如經云。菩薩知終不知始。唯佛如來始終俱知。始者生相。終者餘三。既因無明之力。起生種種夢念。動其心源。轉至滅相。長睡三界。流轉六趣也。上來四相約流轉義。即隨染本覺。五意三細六粗等。亦入此義攝也。
第二還源門者。約覺四相之夢。相始覺之義。于中先總后別。總者謂是等流轉四相。是因本覺不思議熏力。起求厭心。亦因真如所流聞熏教法。熏于本覺。以體同用融。彼聞熏益解性力。損無明能漸向心原。始息滅相。終息生相。朗然大悟。覺覺心源本無所動。令無始靜平等平等無始覺異。論云。以始覺者即同本覺。如金光明三身品云。譬如有人。于睡夢中。見大河水。漂泠其身。運手動足。截流而渡。得至彼岸。由彼身心不懈怠故。從夢覺已。不見有水彼此岸別。非謂無心。生死妄相既滅已。是覺清凈。非謂無覺也。別者此始覺智。隨位四種得名。一雖覺。謂十位中覺滅相夢之智。未入十信以前。不知善惡二業定招善惡二報。今入此位。方始覺了。故名□雖覺。然猶未知滅相是夢。亦未覺菩薩。故名不覺也。二相似覺。謂三賢位中菩薩及二乘人。得入空觀故。能滅分別內外計我我所貪瞋見愛等菩薩。如論云。舍粗分別執著相也。猶眠住相夢中又未至證位。又二乘未了法空。故云
【現代漢語翻譯】 現代漢語譯本 四相（生、住、異、滅）同時被認知。如經中所說：『菩薩知終不知始』，只有佛陀如來始終都了知。『始』指的是生相，『終』指的是其餘三相。因為無明（ignorance）的力量，產生了種種夢念，擾動了心源，流轉到滅相，長久地沉睡在三界（Three Realms）中，在六趣（Six Realms）中輪迴。以上所說的四相是就流轉的意義而言的，也就是隨順染污的本覺（original enlightenment）。五意、三細、六粗等也包含在這個意義之中。
第二還源門，是就覺悟四相如夢，開始覺悟的意義而言的。其中先總說后別說。總的說來，這些流轉的四相，是因為本覺不可思議的熏習力量，產生了求厭離的心。也因為真如（Tathata）所流出的聞熏教法，熏習于本覺，因為體性相同，作用融合，那聞熏的利益，能增長理解的性質力量，減損無明的力量，逐漸趨向心源，開始止息滅相，最終止息生相，清澈明朗地大悟，覺悟到覺悟的心源本來就沒有動搖過，使得無始以來的寂靜，與平等平等沒有開始的覺悟沒有差別。《論》中說：『因為始覺（initial enlightenment）與本覺相同。』如《金光明經·三身品》所說：『譬如有人，在睡夢中，看見大河水，漂流他的身體，運用手腳，截斷水流而渡過，到達彼岸。由於他身心不懈怠的緣故，從夢中醒來后，看不見有水，也沒有此岸和彼岸的區別。』不是說沒有心，生死妄相既然滅除了，就是覺悟的清凈，不是說沒有覺悟。』別說，這始覺的智慧，隨著位次有四種名稱。第一是『雖覺』，指的是十位（Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, Ten Stages）中覺悟滅相如夢的智慧，在未進入十信位之前，不知道善惡二業必定招感善惡二報。現在進入這個位次，才開始覺悟了，所以叫做『雖覺』。然而仍然不知道滅相是夢，也沒有覺悟菩薩的境界，所以叫做『不覺』。第二是『相似覺』，指的是三賢位（Ten Dwellings, Ten Practices, Ten Dedications）中的菩薩以及二乘人，因為得以進入空觀，所以能夠滅除分別內外計度我及我所的貪嗔見愛等。菩薩如《論》中所說：『捨棄粗的分別執著相。』仍然像睡著住在夢中，又沒有到達證位的境界。而且二乘人沒有了達法空，所以說
【English Translation】 English version The four characteristics (birth, abiding, change, and extinction) are known simultaneously. As the sutra says, 'A Bodhisattva knows the end but not the beginning,' only the Buddha Tathagata knows both the beginning and the end. 'Beginning' refers to the characteristic of birth, and 'end' refers to the other three characteristics. Because of the power of ignorance, various dream-like thoughts arise, disturbing the source of the mind, flowing to the characteristic of extinction, and causing one to sleep for a long time in the Three Realms, transmigrating in the Six Realms. The above-mentioned four characteristics are in terms of the meaning of transmigration, which is following the defiled original enlightenment. The five intentions, three subtle aspects, and six coarse aspects are also included in this meaning.
The second gate of returning to the source is about awakening to the dream-like nature of the four characteristics and the meaning of initial enlightenment. It first discusses the general and then the specific. Generally speaking, these transmigratory four characteristics arise from the inconceivable power of the original enlightenment, giving rise to a mind seeking renunciation. It is also because the teachings flowing from Suchness (Tathata), heard and熏習ed,熏習 the original enlightenment. Because the essence is the same and the function is integrated, the benefit of hearing and熏習ing increases the power of understanding and diminishes the power of ignorance, gradually moving towards the source of the mind, beginning to cease the characteristic of extinction, and finally ceasing the characteristic of birth, resulting in a clear and bright great awakening, realizing that the source of the awakened mind has never been moved, making the stillness since beginningless time equal and identical to the beginningless enlightenment. The Treatise says, 'Because initial enlightenment is the same as original enlightenment.' As the Golden Light Sutra, Chapter on the Three Bodies says, 'For example, a person in a dream sees a great river flowing, carrying his body. He uses his hands and feet to cut off the flow and cross over to the other shore. Because his body and mind are not懈怠, when he awakens from the dream, he does not see any water, nor is there a distinction between this shore and the other shore.' It is not that there is no mind; since the deluded appearances of birth and death have been extinguished, it is the purity of awakening, not that there is no awakening.' Specifically, this wisdom of initial enlightenment has four names depending on the stage. First is 'although awakened,' which refers to the wisdom of awakening to the dream-like nature of extinction in the Ten Stages (Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, Ten Stages). Before entering the Ten Faiths, one does not know that good and evil karma inevitably bring about good and evil retributions. Now, entering this stage, one begins to awaken, so it is called 'although awakened.' However, one still does not know that the characteristic of extinction is a dream, nor has one awakened to the state of a Bodhisattva, so it is called 'not awakened.' Second is 'similar awakening,' which refers to Bodhisattvas in the Three Worthies stages (Ten Dwellings, Ten Practices, Ten Dedications) and those in the Two Vehicles (Sravakas and Pratyekabuddhas), because they are able to enter the contemplation of emptiness, so they can extinguish the greed, hatred, views, and love that arise from discriminating and clinging to 'I' and 'mine' internally and externally. As the Treatise says about Bodhisattvas, 'Abandoning the coarse appearances of discrimination and attachment.' It is still like sleeping and dwelling in a dream, and has not yet reached the stage of realization. Moreover, those in the Two Vehicles have not understood the emptiness of phenomena, so it is said
相似覺也。三隨分覺。謂從初地至九地。覺四種住相之夢。此菩薩雖能知一切法唯是識故不起心外粗執分別。而出觀后。自心所現法上。猶起染凈法執分別。然無分別智得覺住相。返照住相終無所有。故云覺住無住離分別粗念所等。此四住相初地。七八九地各離一相。猶眠生相夢。覺道未滿。故云隨分覺。四究竟覺。覺金剛喻定。此位有二剎那。故對法論云。究竟道謂金剛喻定。此有二種。謂方便道攝。及無間道攝。令此位中動念都盡。唯一心在。故云心無初相也。業識動念念中最細。名微細念。即生相也。真性即顯。故云見心性也。前諸位中。覺未至原。猶夢生相。動彼凈心。成業識等。起滅不住。今此生相夢盡。無明風止。性海浪歇。湛然常住。故云得見心性心即常住也。前未至心原。夢念未盡。求滅此動。望到彼岸。今既夢念都盡。覺了心原。本不流轉。念無始靜。常自一心。平等平等。始不異本。故云究竟覺。若通說者。如金光明經云。依諸伏道。起事心滅。依法斷道。根本心滅。依勝拔道。根本心盡。此言諸伏道。謂之賢位。起事心滅者。即此論中。舍粗分別等。即異相滅也。法斷道。謂法身位。依根本心滅者。猶此論中。舍分別粗念。即住相滅。勝拔道者。金剛心定。根本心盡者。此論中離微細念。即生
【現代漢語翻譯】 現代漢語譯本 相似覺也。三隨分覺。謂從初地（Bhumis，菩薩修行階位的第一階段）至九地（第九個階段）。覺四種住相之夢。此菩薩雖能知一切法唯是識故，不起心外粗執分別。而出觀后，自心所現法上，猶起染凈法執分別。然無分別智得覺住相，返照住相終無所有。故云覺住無住，離分別粗念所等。此四住相初地，七八九地各離一相。猶眠生相夢，覺道未滿，故云隨分覺。四究竟覺。覺金剛喻定（Vajropamasamadhi，一種堅不可摧的禪定）。此位有二剎那。故對法論云：『究竟道謂金剛喻定。此有二種，謂方便道攝，及無間道攝。』令此位中動念都盡，唯一心在。故云心無初相也。業識動念念中最細，名微細念，即生相也。真性即顯，故云見心性也。前諸位中，覺未至原，猶夢生相，動彼凈心，成業識等，起滅不住。今此生相夢盡，無明風止，性海浪歇，湛然常住。故云得見心性，心即常住也。前未至心原，夢念未盡，求滅此動，望到彼岸。今既夢念都盡，覺了心原，本不流轉，念無始靜，常自一心，平等平等，始不異本。故云究竟覺。若通說者，如金光明經云：『依諸伏道，起事心滅；依法斷道，根本心滅；依勝拔道，根本心盡。』此言諸伏道，謂之賢位。起事心滅者，即此論中，舍粗分別等，即異相滅也。法斷道，謂法身位。依根本心滅者，猶此論中，舍分別粗念，即住相滅。勝拔道者，金剛心定。根本心盡者，此論中離微細念，即生相滅也。
【English Translation】 English version Similar to awakening. Three, partial awakening. This refers to the period from the first Bhumi (Bhumis, the first stage of a Bodhisattva's practice) to the ninth Bhumi (the ninth stage). It is the awakening from the dream of the four aspects of abiding. Although this Bodhisattva knows that all dharmas are only consciousness, they do not give rise to coarse attachments and discriminations external to the mind. However, after emerging from contemplation, they still give rise to attachments and discriminations regarding pure and impure dharmas on the dharmas manifested by their own mind. Nevertheless, with non-discriminating wisdom, they awaken to the aspect of abiding, and upon reflecting on the aspect of abiding, they find nothing ultimately exists. Therefore, it is said that awakening abides in non-abiding, separated from coarse thoughts of discrimination, and so on. In these four aspects of abiding, the first Bhumi, the seventh, eighth, and ninth Bhumis each separate from one aspect. It is like dreaming of the aspect of birth while sleeping; the path of awakening is not yet complete, hence it is called partial awakening. Four, ultimate awakening. This is the awakening to the Vajropamasamadhi (Vajropamasamadhi, an indestructible samadhi). This state has two kshanas (kshanas, moments). Therefore, the Abhidharma states: 'The ultimate path is called Vajropamasamadhi. This has two types, namely, the path of skillful means and the path of no interval.' This causes all moving thoughts to cease in this state, with only one mind remaining. Therefore, it is said that the mind has no initial aspect. The subtlest of the moving thoughts of karmic consciousness is called subtle thought, which is the aspect of birth. The true nature is then revealed, hence it is said that one sees the nature of the mind. In the previous stages, the awakening has not reached the source; it is still dreaming of the aspect of birth, moving that pure mind, forming karmic consciousness, arising and ceasing without abiding. Now, this dream of the aspect of birth is exhausted, the wind of ignorance ceases, the waves of the ocean of nature subside, and it is serenely abiding. Therefore, it is said that one attains the sight of the mind's nature, and the mind is constantly abiding. Previously, not having reached the source of the mind, the dream thoughts were not exhausted, seeking to extinguish this movement, hoping to reach the other shore. Now that the dream thoughts are completely exhausted, one awakens to the source of the mind, which originally does not flow, the thought is primordially still, constantly one mind, equal and equal, the beginning is not different from the origin. Therefore, it is called ultimate awakening. Generally speaking, as the Suvarnaprabhasa Sutra says: 'Relying on the paths of subduing, the arising of intentional mind ceases; relying on the path of cutting off dharmas, the fundamental mind ceases; relying on the path of surpassing and uprooting, the fundamental mind is exhausted.' This refers to the paths of subduing as the stage of the worthy. The cessation of the arising of intentional mind is, in this treatise, the abandonment of coarse discriminations, which is the cessation of the different aspect. The path of cutting off dharmas refers to the Dharmakaya stage. Relying on the cessation of the fundamental mind is, in this treatise, the abandonment of discriminating coarse thoughts, which is the cessation of the abiding aspect. The path of surpassing and uprooting is the Vajra-like samadhi. The exhaustion of the fundamental mind is, in this treatise, the separation from subtle thoughts, which is the cessation of the birth aspect.
相盡也。問。四相何得俱時。既俱時者。何覺前後。答。唯一夢心。四相流轉。處夢之士。謂為前後。各隨智力。淺深分覺。然大覺者。知夢四相唯一凈心。都無前後體性。故云俱時無自立等。故攝論云。處夢謂經年。悟乃須臾頃。故時雖無量。攝在一剎那。此中一剎那者即無念。故楞伽云。一切法不生。我說剎那義。初生即有滅。不為愚者說。解云。剎那流轉。必無自性。無自性故即是無生若有自性即不流轉。故證無生者。方見剎那。上來約還源門。說始覺義也。
本覺義。此中二種。一隨染本覺。二性凈本覺。初中亦二。一智凈相。謂本覺隨染還凈之相。二不思議業相。謂還凈本覺業用之相。此二若離染緣。即不得成。故云隨染也。初習凈中有因有果。因者謂真如內薰之力。以為內因及及真如所流聞薰教法以為外緣。此猶地前。依此薰力。修行資糧加行善根。既登十地。行證如理。故云如實修行也。十地行滿。金剛因極。故云滿足方便也。果中亦二。謂斷果智果。初者由前方便。能破和合識內生滅之相。顯其不生滅之性也。和合識者。如來然不生滅與生滅七轉識和合。名和合識。即梨耶識。于中根本無明盡。故無所合。即顯法身本覺之義。故云斷果也。智果者。由此法身顯故。能滅染心中業相等相續之相。
【現代漢語翻譯】 現代漢語譯本：四相（生、住、異、滅）是同時存在的。問：四相如何能夠同時存在？既然是同時存在，又如何感知到有先後順序？答：這都是因為唯一夢心的緣故。四相在流轉，處於夢中的人，認為有先後順序。每個人根據自己的智慧和能力，覺察的深淺程度不同。然而，大覺悟者知道夢中的四相只是清凈心，根本沒有先後順序的體性。所以說四相是同時存在，沒有獨立的自性。因此，《攝大乘論》中說：『在夢中覺得經過了很多年，醒悟過來只是一瞬間。』所以時間雖然是無限的，也可以包含在一個剎那之中。這裡所說的一個剎那，就是無念。所以《楞伽經》中說：『一切法不生，我說剎那義。初生即有滅，不為愚者說。』解釋說：剎那流轉，必定沒有自性。因為沒有自性，所以就是無生。如果存在自性，就不會流轉。所以證悟無生的人，才能真正見到剎那。以上是從還源門的角度，來說明始覺的意義。
本覺義。這裡面有兩種：一是隨染本覺，二是性凈本覺。首先說隨染本覺，也分為兩種：一是智凈相，指的是本覺隨著染污而還歸清凈的狀態。二是不思議業相，指的是還歸清凈的本覺所產生的業用。這兩種如果離開了染污的因緣，就不能夠成就。所以說是隨染。最初的習凈中，有因也有果。因指的是真如內在的熏習力量，作為內因，以及真如所流出的聞熏教法，作為外緣。這就像是十地之前，依靠這種熏習的力量，修行資糧加行善根。等到登上十地，修行證悟如理如實，所以說是如實修行。十地修行圓滿，金剛因達到極致，所以說是滿足方便。果中也分為兩種：一是斷果，二是智果。前者通過之前的方便，能夠破除和合識內生滅的現象，顯現其不生滅的本性。和合識，指的是如來不生滅的真如與生滅的七轉識和合，稱為和合識，也就是阿賴耶識。其中根本無明斷盡，所以無所和合，就顯現了法身本覺的意義，所以說是斷果。智果，指的是由於法身顯現的緣故，能夠滅除染心中業相等相續的現象。
【English Translation】 English version: All four characteristics (birth, abiding, change, and extinction) exist simultaneously. Question: How can the four characteristics exist simultaneously? If they exist simultaneously, how can we perceive a sequence of before and after? Answer: It is due to the one mind in a dream. The four characteristics are in flux, and those in the dream perceive a sequence. Each person's perception varies in depth according to their wisdom and ability. However, the greatly enlightened know that the four characteristics in a dream are only the pure mind, and have no inherent nature of before and after. Therefore, it is said that the four characteristics exist simultaneously and have no independent self-nature. Thus, the Mahāyānasaṃgraha states: 'In a dream, it seems like many years have passed, but upon awakening, it is only a moment.' So, although time is infinite, it can be contained within a single kṣaṇa (instant). This kṣaṇa refers to no-thought. Therefore, the Laṅkāvatāra Sūtra states: 'All dharmas are unborn; I speak of the meaning of kṣaṇa. The moment of birth is also the moment of extinction; this is not spoken for the foolish.' It explains: The flow of kṣaṇa must be without self-nature. Because it is without self-nature, it is unborn. If there were self-nature, it would not flow. Therefore, those who realize the unborn truly see the kṣaṇa. The above explains the meaning of initial awakening from the perspective of returning to the source.
The meaning of Original Enlightenment (bénjué). There are two types here: one is Original Enlightenment following defilement, and the other is Original Enlightenment of self-nature purity. First, regarding Original Enlightenment following defilement, there are also two aspects: one is the aspect of wisdom purity, referring to the state of Original Enlightenment returning to purity following defilement. The second is the aspect of inconceivable karma, referring to the karmic function produced by Original Enlightenment returning to purity. These two cannot be accomplished if they are separated from the conditions of defilement. Therefore, it is said to follow defilement. In the initial practice of purification, there are both cause and effect. The cause refers to the inner power of the tathatā (zhenru) to perfuming, as the inner cause, and the teachings of hearing and perfuming flowing from the tathatā, as the outer condition. This is like the stage before the ten grounds (bhūmi), relying on this perfuming power to cultivate the accumulation of merit and the roots of wholesome deeds. When one ascends to the ten grounds, the practice and realization are in accordance with the truth, so it is said to be cultivating in accordance with reality. When the practice of the ten grounds is complete, the diamond cause reaches its extreme, so it is said to be fulfilling the expedient means. In the effect, there are also two aspects: one is the effect of severance, and the other is the effect of wisdom. The former, through the previous expedient means, can break the phenomena of birth and extinction within the combined consciousness (héhéshì), revealing its nature of non-birth and non-extinction. The combined consciousness refers to the combination of the non-birth and non-extinction tathatā of the tathāgata and the seven evolving consciousnesses (qī zhuǎnshì) of birth and extinction, called the combined consciousness, which is the ālayavijñāna (ālǎiyéshì). When the fundamental ignorance (wúmíng) within it is exhausted, there is nothing to combine with, and the meaning of the dharmakāya (fǎshēn) Original Enlightenment is revealed, so it is said to be the effect of severance. The effect of wisdom refers to the fact that because the dharmakāya is revealed, it can extinguish the phenomena of the continuation of karma and other aspects in the defiled mind.
時隨染本覺之心。即還心源。成停凈圓智。成應身始覺之義。故云智果。然不滅相續心體。但滅相續心相。此意為明破和合識內無明相。而能顯本覺之理。滅業相等相續心之相。而成始覺之智也。第二不思議業相。謂由上所說本覺體相所起報化二身用。本常與眾生。作六根境界。故寶性論云。諸佛如來身。如虛空無相。為諸勝智者。作六根境界。示現微妙色。出於妙音聲。令臭佛戒香。與佛妙法味。便覺三昧觸。令知深妙法。故名妙境界也。知如來正是為勝智者。成六塵境也。別說四句。一橫顯業德。廣多無量。二豎顯業相。深窮未來際。三顯業勝。能無功應機。四顯業勝益。利潤不空。此即報化二身。真如用大。無始無終。相續不斷。故金光明經云。應身從無始生死相續不斷。一切諸佛不共之法。能攝持故。眾生不盡。用亦不盡。故說常住。寶性論云。何者成就自身利益。謂得解脫。遠離煩惱障智障。得無障礙清凈身。何者成就化身利益。既得成就自身利己。無始世來。自能依彼二種佛身。示現世間自在力行也。問。既得自利己。方起利他業者。何利他說無始也。答。有二釋。一云。如來一念遍應三世。所應無始故。能應即無始。猶如一念圓智。遍達無邊三世之境。境無邊故。智亦無邊。無邊之智所現之相。故得無
【現代漢語翻譯】 現代漢語譯本 當時隨著染污而動的心，迴歸到本覺（Benjue）的源頭，成就停息染污、清凈圓滿的智慧，成就應身（Yingshen）始覺的意義，所以稱為智果。然而，不滅的是相續的心體，只是滅除了相續的心相。此意在於闡明破除和合識內的無明之相，從而顯現本覺的道理。滅除業相等相續心的表相，成就始覺的智慧。 第二是不思議業相，指的是由上面所說的本覺體相所產生的報身（Baoshen）和化身（Huashen）的功用。本來就常常與眾生，作為六根的境界。所以《寶性論》（Ratnagotravibhāga）說：『諸佛如來身，如虛空無相，為諸勝智者，作六根境界，示現微妙色，出於妙音聲，令臭佛戒香，與佛妙法味，便覺三昧觸，令知深妙法。』所以稱為妙境界。要知道如來正是為殊勝的智者，成就六塵的境界。分別來說有四句：一、橫向顯現業的功德，廣大無量；二、縱向顯現業的相狀，深遠窮盡未來際；三、顯現業的殊勝，能夠不費力氣地應機；四、顯現業的殊勝利益，利益眾生不落空。這也就是報身和化身，真如的功用廣大，無始無終，相續不斷。所以《金光明經》（Suvarnaprabhasottamasutra）說：『應身從無始生死相續不斷，一切諸佛不共之法，能攝持故。眾生不盡，用亦不盡，故說常住。』《寶性論》說：『什麼叫做成就自身利益？就是得到解脫，遠離煩惱障和智障，得到無障礙清凈身。什麼叫做成就化身利益？既然得到成就自身利益，從無始世以來，自然能夠依靠那兩種佛身，在世間示現自在力行。』 問：既然得到自利之後，才開始利他的事業，那麼利他說無始又是什麼意思呢？答：有兩種解釋。一種說法是：如來一念遍應三世，所應無始，所以能應即無始。猶如一念圓滿的智慧，普遍通達無邊的三世之境，境界無邊，所以智慧也無邊。無邊的智慧所顯現的相，所以能夠無
【English Translation】 English version At that time, the mind that moves with defilement returns to the source of original enlightenment (Benjue), achieving the wisdom of ceasing defilement, purity, and perfect completeness, thus fulfilling the meaning of the initial enlightenment of the Transformation Body (Yingshen). Therefore, it is called the Fruit of Wisdom. However, what does not cease is the continuous essence of the mind; only the appearances of the continuous mind cease. This intention is to clarify that by breaking through the aspect of ignorance within the combined consciousness, the principle of original enlightenment can be revealed. Ceasing the appearances of the continuous mind, such as karma, etc., achieves the wisdom of initial enlightenment. The second is the inconceivable aspect of activity, referring to the functions of the Reward Body (Baoshen) and Manifestation Body (Huashen) arising from the aforementioned essence and characteristics of original enlightenment. Originally, it is always with sentient beings, serving as the realm of the six senses. Therefore, the Ratnagotravibhāga (寶性論) says: 'The bodies of all Buddhas and Tathagatas are like empty space, without form, serving as the realm of the six senses for those with superior wisdom, manifesting subtle forms, emitting wonderful sounds, causing the fragrance of Buddha's precepts to be smelled, and the taste of Buddha's wonderful Dharma to be experienced, thus awakening to the touch of Samadhi, enabling them to know the profound and wonderful Dharma.' Therefore, it is called the Wonderful Realm. Know that the Tathagata precisely achieves the realm of the six sense objects for those with superior wisdom. Separately speaking, there are four sentences: First, horizontally manifesting the merits of activity, vast and immeasurable; second, vertically manifesting the aspects of activity, profound and exhausting the future; third, manifesting the excellence of activity, able to respond to opportunities effortlessly; fourth, manifesting the excellent benefits of activity, benefiting sentient beings without fail. These are the Reward Body and Manifestation Body, the function of Suchness is vast, without beginning or end, continuously unbroken. Therefore, the Suvarnaprabhasottamasutra (金光明經) says: 'The Manifestation Body continues unbroken from beginningless birth and death, the uncommon Dharma of all Buddhas, able to uphold it. Sentient beings are inexhaustible, so its function is also inexhaustible, therefore it is said to be permanent.' The Ratnagotravibhāga says: 'What is called accomplishing self-benefit? It is attaining liberation, being apart from the obstacles of afflictions and the obstacles of wisdom, attaining an unobstructed pure body. What is called accomplishing the benefit of the Manifestation Body? Since self-benefit has been accomplished, from beginningless kalpas, one can naturally rely on those two Buddha bodies to manifest the power of unhindered action in the world.' Question: Since one begins the work of benefiting others only after attaining self-benefit, what then is the meaning of saying that benefiting others is without beginning? Answer: There are two explanations. One explanation is: The Tathagata's one thought pervades and responds to the three times, what is to be responded to is without beginning, therefore the ability to respond is also without beginning. It is like one thought of perfect wisdom, universally penetrating the boundless realm of the three times; the realm is boundless, therefore wisdom is also boundless. The aspect manifested by boundless wisdom is therefore able to be without
始終。此非心識所測也。二云。無明盡故。始覺同本。然彼覺無始世來。常起業用。益眾生故。以一切佛無差別故。無新舊故。皆無始覺之異。本平等無始終故。能化眾生。是真如用。故云不思議業。此用與眾生心。本來不二。但不覺隨流用即不現。妄心厭求用。即心中稱根顯現。而不作意我現差別。故云自然。
第二性凈本覺。謂是覺體相。今說于中有通有別。通者。此覺性不守自性故。雖隨諸緣成於染凈。而恒不失自性清凈。由不失凈性故。能隨緣成染凈也。譬如明鏡現染凈法。雖現染凈。而恒不失鏡之明凈。由不失鏡明故。能現染凈之相。以染凈知鏡明凈。以鏡相凈知現染凈。雖現凈法。不增鏡明。雖現染法。不污鏡凈。非直不污。亦乃由此反顯鏡之明凈。當知本覺亦爾。非直不動性凈成於染凈。亦乃由成染凈。方現性凈。是故隨染本覺。性凈本覺。全體相收。一性無二也。別解者。以四種鏡。況此本覺。一空鏡。謂離一切外物之體。二不空鏡。謂鏡體元能現萬像。三凈鏡。謂磨治離垢。四受用鏡。置於高臺。須者受用。四中前二自性凈。后二離垢凈。又初二約因隱時說。后二約果顯時說。又前二約空不空。后二體用。又初二體。后二相。故云覺體相也。為心體只無不覺。故名本覺。為心體有覺照用。故
【現代漢語翻譯】 現代漢語譯本：始終。這不是心識所能測度的。二云：『無明（avidyā， ignorance）』消盡的緣故，始覺（pragjna， initial enlightenment）與本覺（tathatā， fundamental enlightenment）相同。然而，這個覺悟從無始以來，常常生起作用，利益眾生，因為一切佛沒有差別，沒有新舊之分，都沒有始覺的差異。本覺平等沒有始終，所以能夠教化眾生，是真如（tathātā， suchness）的作用。所以說不可思議的業用。這個作用與眾生的心，本來不是二，只是不覺悟而隨波逐流，作用就不顯現。妄心厭惡而求取作用，就在心中稱量根器而顯現，而不是刻意地讓我現出差別。所以說是自然。 第二是性凈本覺（prakrti-parisuddha， originally pure enlightenment），說的是覺悟的體相。現在說其中有共通之處，也有區別之處。共通之處在於，這個覺悟的自性不固守自己的本性，所以雖然隨著各種因緣成就染污和清凈，但始終不失去自性清凈。由於不失去清凈的本性，所以能夠隨著因緣成就染污和清凈。譬如明亮的鏡子顯現染污和清凈的法，雖然顯現染污和清凈，但始終不失去鏡子的明亮和清凈。由於不失去鏡子的明亮，所以能夠顯現染污和清凈的相。因為染污和清凈才知道鏡子的明亮和清凈，因為鏡子的相清凈才知道顯現染污和清凈。雖然顯現清凈的法，不增加鏡子的明亮；雖然顯現染污的法，不污染鏡子的清凈。不僅僅是不污染，而且由此反而顯現鏡子的明亮和清凈。應當知道本覺也是這樣，不僅僅是不動性凈而成就染污和清凈，而且是由成就染污和清凈，才顯現性凈。所以隨著染污的本覺，性凈的本覺，全體都包含在內，一個自性沒有二。 區別的解釋是，用四種鏡子來比況這個本覺。一是空鏡，說的是遠離一切外物的本體。二是不空鏡，說的是鏡子的本體原本能夠顯現萬象。三是凈鏡，說的是磨礪整治而遠離垢染。四是受用鏡，放置在高臺上，需要的人可以受用。四種鏡子中，前兩種是自性清凈，后兩種是離垢清凈。又前兩種是約因地隱沒時說，后兩種是約果地顯現時說。又前兩種是約空與不空，后兩種是體與用。又前兩種是體，后兩種是相。所以說是覺悟的體相。因為心體只有不覺，所以名叫本覺。因為心體有覺照的作用，所以才
【English Translation】 English version: Always. This is not something that can be measured by consciousness. Secondly, it is said, 'Because ignorance (avidyā) is exhausted, initial enlightenment (pragjna) is the same as fundamental enlightenment (tathatā).' However, this enlightenment, from beginningless time, constantly arises and functions, benefiting sentient beings, because all Buddhas are without difference, without new or old, and there is no difference in initial enlightenment. Fundamental enlightenment is equal without beginning or end, so it can transform sentient beings, and is the function of suchness (tathātā). Therefore, it is called inconceivable karma. This function and the minds of sentient beings are originally not two, but if one is not enlightened and follows the flow, the function will not appear. If the deluded mind dislikes and seeks function, it will appear in the mind according to the capacity of the roots, without intentionally making a difference in my appearance. Therefore, it is said to be natural. Secondly, there is the originally pure enlightenment (prakrti-parisuddha), which refers to the substance and characteristics of enlightenment. Now, it is said that there are commonalities and differences. The commonality is that this nature of enlightenment does not cling to its own nature, so although it becomes defiled or pure according to various conditions, it never loses its self-nature of purity. Because it does not lose its pure nature, it can become defiled or pure according to conditions. For example, a bright mirror reflects defiled and pure phenomena. Although it reflects defilement and purity, it never loses the brightness and purity of the mirror. Because it does not lose the brightness of the mirror, it can reflect the appearance of defilement and purity. Because of defilement and purity, one knows the brightness and purity of the mirror; because the appearance of the mirror is pure, one knows that defilement and purity are reflected. Although pure phenomena are reflected, the brightness of the mirror is not increased; although defiled phenomena are reflected, the purity of the mirror is not defiled. Not only is it not defiled, but it also reveals the brightness and purity of the mirror. It should be known that fundamental enlightenment is also like this. It is not only that unchanging pure nature becomes defiled and pure, but also that by becoming defiled and pure, pure nature is revealed. Therefore, fundamental enlightenment that follows defilement and originally pure enlightenment are entirely contained within each other, and there is one nature without two. The different explanation is that four kinds of mirrors are used to illustrate this fundamental enlightenment. First, the empty mirror, which refers to the substance that is separate from all external objects. Second, the non-empty mirror, which refers to the substance of the mirror that can originally reflect all phenomena. Third, the pure mirror, which refers to polishing and removing defilement. Fourth, the mirror for use, which is placed on a high platform for those who need it to use. Among the four kinds of mirrors, the first two are self-nature pure, and the last two are pure from defilement. Also, the first two are spoken of in terms of the cause when it is hidden, and the last two are spoken of in terms of the effect when it is revealed. Also, the first two are about emptiness and non-emptiness, and the last two are substance and function. Also, the first two are substance, and the last two are characteristics. Therefore, it is said to be the substance and characteristics of enlightenment. Because the substance of the mind only has non-enlightenment, it is called fundamental enlightenment. Because the substance of the mind has the function of awareness and illumination, it is
名本覺。若無不覺故名本覺者。亦可無覺照故是不覺。若有覺照名本覺者。未知此覺為斷惑不。若不斷惑。即無覺照用。若斷惑者。即無凡夫。答。非但無暗。亦有明照。有明照故。立有斷惑。此義云何。若約前眠後覺名覺者。始覺是有。本覺是無。若約本來不眠名覺者。本覺是覺。始覺即非。斷義亦爾。先有後無名斷者。始覺有斷。本覺無斷。本來離惑名斷者。本覺是斷。始覺不斷。若依此義。本來斷故本來無凡。故論云。一切眾生從本來入涅槃菩提之法也。雖本來無凡。而未始覺。故本來有凡也。問。此本覺若通染凈為因。若但為凈法為因。若但凈法因者。何故經云如來藏者是善不善因。若通作染凈性者。何故唯說具性德。不說具性染患。答。此理通與染凈作性故。唯說具性德。謂理離凈法。故能隨緣作諸染法。又離染性。故能隨緣作諸凈法也。能作染凈故。通為染凈性。由離染凈性故。唯說具性功德。得離染凈性。乃成諸功德故。取捨染凈性。皆是妄相故也。問。前隨染本覺中。智凈與此法出何別。又前不思議業與此緣薰何別。答。前約隨染故。還凈說為智。即明彼智用。但約始覺說。此約自性。故離障顯法體。即明此法用。但就法體說。是故前云智。此云法。前云業。此云緣也。
生滅因緣義。亦名五
【現代漢語翻譯】 現代漢語譯本 名本覺（本源的覺悟）。如果因為沒有不覺的狀態才稱為本覺，那麼也可以說沒有覺照，所以是不覺。如果有覺照才稱為本覺，那麼不知道這個覺悟是斷除了迷惑嗎？如果不斷除迷惑，就沒有覺照的作用。如果斷除了迷惑，就沒有凡夫了。回答：不僅僅是沒有黑暗，也有光明照耀。因為有光明照耀，所以說有斷除迷惑。這個道理怎麼講呢？如果按照先睡眠後覺醒來說覺悟，那麼始覺（最初的覺悟）是有的，本覺（本源的覺悟）是沒有的。如果按照本來就沒有睡眠來說覺悟，那麼本覺是覺悟，始覺就不是覺悟。斷除的意義也是這樣。先有後無稱為斷除，那麼始覺有斷除，本覺沒有斷除。本來就脫離迷惑稱為斷除，那麼本覺是斷除，始覺不斷除。如果依照這個意義，本來就斷除了迷惑，所以本來就沒有凡夫。所以《楞伽經》說：『一切眾生從本來就進入了涅槃菩提的法。』雖然本來沒有凡夫，但是還沒有開始覺悟，所以本來有凡夫。 問：這個本覺如果既能作為染污的因，也能作為清凈的因，還是隻能作為清凈法的因？如果只能作為清凈法的因，為什麼經中說如來藏（佛性的別名）是善和不善的因？如果既能作為染污的性質，也能作為清凈的性質，為什麼只說具有自性的功德，而不說具有自性的染患？答：這個道理是既能與染污一起作為性質，也能與清凈一起作為性質，所以只說具有自性的功德。因為道理離開了清凈法，所以能夠隨順因緣而產生各種染污法。又因為離開了染污的性質，所以能夠隨順因緣而產生各種清凈法。能夠產生染污和清凈，所以既能作為染污的性質，也能作為清凈的性質。由於離開了染污和清凈的性質，所以只說具有自性的功德。獲得脫離染污和清凈的性質，才能成就各種功德。取捨染污和清凈的性質，都是虛妄的現象。 問：前面所說的隨順染污的本覺中，智凈（智慧的清凈）與這裡的法出（法性的顯現）有什麼區別？又前面所說的不思議業（不可思議的業力）與這裡的緣薰（因緣的熏習）有什麼區別？答：前面是就隨順染污來說的，還歸清凈就稱為智，就是說明那個智慧的作用，只是就始覺來說。這裡是就自性來說的，因為離開了障礙而顯現法體，就是說明這個法的作用，只是就法體來說。所以前面稱為智，這裡稱為法。前面稱為業，這裡稱為緣。 生滅因緣義，也稱為五
【English Translation】 English version It is named Original Enlightenment (the original awakening). If it is called Original Enlightenment because there is no non-enlightenment, then it can also be said that there is no awareness, so it is non-enlightenment. If there is awareness, then it is called Original Enlightenment. I don't know if this enlightenment has cut off delusions or not? If delusions are not cut off, then there is no function of awareness. If delusions are cut off, then there are no ordinary people. Answer: Not only is there no darkness, but there is also bright illumination. Because there is bright illumination, it is established that there is cutting off delusions. What does this mean? If awakening is spoken of in terms of sleeping first and then awakening, then Initial Enlightenment (the first awakening) exists, and Original Enlightenment does not exist. If awakening is spoken of in terms of never sleeping originally, then Original Enlightenment is awakening, and Initial Enlightenment is not awakening. The meaning of cutting off is also the same. Having it first and then not having it is called cutting off, then Initial Enlightenment has cutting off, and Original Enlightenment has no cutting off. Originally being free from delusions is called cutting off, then Original Enlightenment is cutting off, and Initial Enlightenment is not cutting off. If according to this meaning, originally cutting off delusions, therefore originally there are no ordinary people. Therefore, the Shurangama Sutra says: 'All sentient beings from the beginning enter the Dharma of Nirvana Bodhi.' Although originally there are no ordinary people, they have not yet begun to awaken, so originally there are ordinary people. Question: If this Original Enlightenment can be the cause of both defilement and purity, or can only be the cause of pure Dharma? If it can only be the cause of pure Dharma, why does the sutra say that the Tathagatagarbha (another name for Buddha-nature) is the cause of good and non-good? If it can be both the nature of defilement and the nature of purity, why only say that it has the virtues of self-nature, and not say that it has the afflictions of self-nature? Answer: This principle can be both the nature of defilement and the nature of purity, so it is only said that it has the virtues of self-nature. Because the principle is separate from pure Dharma, it can follow conditions to produce various defiled Dharmas. Also, because it is separate from the nature of defilement, it can follow conditions to produce various pure Dharmas. Being able to produce defilement and purity, it can be both the nature of defilement and the nature of purity. Because it is separate from the nature of defilement and purity, it is only said that it has the merits of self-nature. Obtaining separation from the nature of defilement and purity can achieve various merits. Taking and abandoning the nature of defilement and purity are all illusory phenomena. Question: In the Original Enlightenment that follows defilement mentioned earlier, what is the difference between Wisdom Purity (purity of wisdom) and the Dharma emergence (manifestation of Dharma-nature) here? Also, what is the difference between the inconceivable karma (unimaginable karmic force) mentioned earlier and the conditioning influence (conditioning influence) here? Answer: The former is spoken of in terms of following defilement, and returning to purity is called Wisdom, which is to explain the function of that wisdom, only in terms of Initial Enlightenment. The latter is spoken of in terms of self-nature, because the Dharma body is revealed by leaving behind obstacles, which is to explain the function of this Dharma, only in terms of the Dharma body. Therefore, the former is called Wisdom, and the latter is called Dharma. The former is called Karma, and the latter is called Condition. The meaning of the causes and conditions of arising and ceasing is also called five
意義。略有四門。一釋名義。二出體相。三廣明旨。四問答釋疑。
初略說者。因緣者梨耶者心體不守自性。是生滅因。外妄境界動起識浪。是生滅緣。又心體是為因。梨耶二義中不覺義是為緣。依是二義。以顯因緣。諸識生滅。相集而生。故名眾生。而無別體。唯依心體。故論云。依心意意識轉故。此即明心體。是所依意意識。即是能依也。轉者起也。依心者表因。依梨耶者。此即明依心內無明具因緣故。五種意中。初三在本識位。后二在事識細分位。體本識中。若子細論。有四種識。一真識。亦名自相。亦名智相。二業識。亦名業相。亦業相識。三轉識。亦名轉相。亦名轉相識。四現識。亦名現相。亦名現相識。五智識。亦名智相。六相續識。亦名相續相。初真識者。不藉他成。智相者。有覺照性。業識者。從靜起動。轉識者。從內而向外。現識者。從轉現境。智識者。依妄境界分別染凈。相續者。依諸業因。苦果不斷也。此六品表體故。通名為相。各有神解。不同虛空。故通名識。此六義中。初一所依。從五能依。又是以第為能所依。又初一不變義。后五隨緣義。又初二梨耶自體分。次二梨耶見相二分。后二事識細分。見相二分。事識二說。一云。事識是六識。所以知者。楞伽中舉外境說故也。一云。是
【現代漢語翻譯】 現代漢語譯本 意義。大致有四個方面：一、解釋名義；二、闡述體相；三、廣泛闡明宗旨；四、通過問答解釋疑惑。
首先簡要說明：因緣，指阿賴耶識（Ālaya-vijñāna，含藏一切種子識）的心體不守自性。這是生滅的因。外在虛妄的境界，動搖生起識浪，這是生滅的緣。又，心體是因，阿賴耶識的兩種含義中，不覺的含義是緣。依據這兩種含義，來顯明因緣。各種識的生滅，相互聚集而產生，所以名為眾生。而沒有別的本體，唯獨依靠心體。所以《楞伽經》說：『依心、意、意識而轉變。』這說明心體是所依，意、意識是能依。『轉』是生起的意思。『依心』表明因，『依阿賴耶識』表明依靠心內無明，具備因緣的緣故。五種意中，前三種在本識位，后兩種在事識的細分位。體本識中，如果仔細分析，有四種識：一、真識，也叫自相，也叫智相；二、業識，也叫業相，也叫業相識；三、轉識，也叫轉相，也叫轉相識；四、現識，也叫現相，也叫現相識；五、智識，也叫智相；六、相續識，也叫相續相。最初的真識，不依靠其他而成就。智相，具有覺照的性質。業識，從靜止到動。轉識，從內向外。現識，從轉變而顯現境界。智識，依據虛妄的境界分別染污和清凈。相續識，依據各種業因，苦果不斷。這六種品類，表明本體的緣故，統稱為相。各自有神妙的理解，不同於虛空，所以統稱為識。這六種含義中，第一個是所依，從第五個開始是能依。又是第一個作為能所依。又是第一個是不變義，后五個是隨緣義。又是最初兩個是阿賴耶識的自體分，其次兩個是阿賴耶識的見相二分，最後兩個是事識的細分。見相二分。事識有兩種說法。一種說法是，事識是六識。之所以知道這一點，是因為《楞伽經》中舉外境來說明。另一種說法是
【English Translation】 English version Meaning. There are roughly four aspects: 1. Explaining the name and meaning; 2. Elucidating the substance and characteristics; 3. Broadly clarifying the purpose; 4. Explaining doubts through questions and answers.
First, a brief explanation: 'Causation' refers to the mind-essence of Ālaya-vijñāna (storehouse consciousness), which does not maintain its self-nature. This is the cause of arising and ceasing. External delusory realms stir up waves of consciousness, which is the condition for arising and ceasing. Furthermore, the mind-essence is the cause, and among the two meanings of Ālaya-vijñāna, the meaning of non-awareness is the condition. Based on these two meanings, causation is revealed. The arising and ceasing of various consciousnesses occur through mutual aggregation, hence they are called sentient beings. There is no separate entity, only reliance on the mind-essence. Therefore, the Laṅkāvatāra Sūtra says: 'Relying on mind, thought, and consciousness, transformation occurs.' This clarifies that the mind-essence is the relied-upon, while thought and consciousness are the relying-upon. 'Transformation' means arising. 'Relying on mind' indicates the cause, 'relying on Ālaya-vijñāna' indicates relying on the ignorance within the mind, possessing the conditions for causation. Among the five types of thought, the first three are in the position of the fundamental consciousness, and the latter two are in the subtle divisions of the active consciousness. Within the essence of the fundamental consciousness, if analyzed carefully, there are four types of consciousness: 1. True consciousness, also called self-aspect, also called wisdom-aspect; 2. Karma consciousness, also called karma-aspect, also called karma-aspect consciousness; 3. Transforming consciousness, also called transforming-aspect, also called transforming-aspect consciousness; 4. Manifesting consciousness, also called manifesting-aspect, also called manifesting-aspect consciousness; 5. Wisdom consciousness, also called wisdom-aspect; 6. Continuing consciousness, also called continuing-aspect. The initial true consciousness does not depend on others for accomplishment. The wisdom-aspect possesses the nature of awareness and illumination. Karma consciousness moves from stillness to activity. Transforming consciousness moves from within to without. Manifesting consciousness manifests realms from transformation. Wisdom consciousness distinguishes defilement and purity based on delusory realms. Continuing consciousness relies on various karmic causes, and the suffering results continue without end. These six categories indicate the essence, hence they are collectively called aspects. Each has a wondrous understanding, different from emptiness, hence they are collectively called consciousnesses. Among these six meanings, the first is the relied-upon, and from the fifth onwards are the relying-upon. Also, the first serves as both the relied-upon and the relying-upon. Furthermore, the first is the meaning of unchanging, while the latter five are the meaning of following conditions. Also, the first two are the self-division of Ālaya-vijñāna, the next two are the perceiving and objective divisions of Ālaya-vijñāna, and the last two are the subtle divisions of the active consciousness. The perceiving and objective divisions. There are two views on active consciousness. One view is that active consciousness is the six consciousnesses. The reason for knowing this is that the Laṅkāvatāra Sūtra uses external realms to explain. Another view is that
七轉識。第七亦與慧數相應。緣外境故。所以知者。夫人經云。於此六識及心法智。此七法剎那不住。此言心法智者。即慧數。又金鼓緣中。意根分別一切諸法等。如是心體者。此五用對諸境界。能生意識。此中意識即是第六。唯約生后。義通皆入意識中攝耳。
第二齣體者。通以一心為體。若別論者。自相之體。即是本覺。非動轉相。是覺照性。故論云。覺義謂心體離念。離念相者等虛空界。無所不遍。法界一相。即是如來平等法身。依此法身說名本覺。業識體者。謂本覺心體。因無明風。舉體無動。無動之相。未向外緣。如海微波。從靜無動。而未從此轉移彼處。轉識體者。謂依無明及業識。有能見用。向外而起。而未能現所緣相。如海粗浪依風力及微動。從此鼓彼。轉移而起。此有二義。若約無明所動轉成能見者。在本識中。若約境界所動轉成能見者。在事識中。今此約初也。現識體者。謂由無明及轉識能見故。境界既現。於是能見所見具足。如海粗浪由風力故。萬像之相非一眾多。若通相論者。轉中有業。以是轉相。亦非轉寂故。業內有智。以本覺心舉體而動故。是智亦通轉識。以動轉中解性不壞。是即智識亦名自相。以業等相非心本相。因無明起。可名他相。不自性動。隨他動故。于中解性是心本性
【現代漢語翻譯】 現代漢語譯本 七轉識（sevenfold consciousness）。第七識也與慧數（wisdom）相應，因為它緣于外境。為什麼這麼說呢？《夫人經》中說：『這六識以及心法智（mind, dharma, wisdom），這七法剎那不住。』這裡所說的心法智，就是慧數。又如《金鼓緣》中說：『意根（mind-root）分別一切諸法』等等。像這樣的心體，用這五種作用來面對各種境界，能夠產生意識。這裡所說的意識就是第六識。只是從產生先後來說，都包含在意識之中。
第二是關於本體的闡述。總的來說，以一心（one mind）為本體。如果分別來說，自相（self-nature）的本體，就是本覺（original enlightenment），不是動轉之相，而是覺照之性。所以《論》中說：『覺的意義在於心體遠離念頭。』遠離念頭的相，等同於虛空界，無所不遍。法界（dharma-realm）一相，就是如來平等法身（Tathagata's equal dharma-body）。依據這個法身，稱作本覺。業識（karma-consciousness）的本體，是指本覺心體，因為無明風（wind of ignorance）的作用，整個本體都在動。無動之相，還沒有向外攀緣，就像海面的微波，從靜止無動，但還沒有從此轉移到彼處。轉識（transforming consciousness）的本體，是指依靠無明和業識，有能見的作用，向外生起，但還不能顯現所緣之相，就像海面的粗浪，依靠風力和微動，從此鼓動到彼處，轉移而起。這裡有兩種含義。如果從無明所動轉而成為能見來說，就在本識（foundational consciousness）中。如果從境界所動轉而成為能見來說，就在事識（active consciousness）中。這裡說的是前者。
現識（manifest consciousness）的本體，是指由於無明和轉識的能見，境界已經顯現，於是能見和所見都具備了。就像海面的粗浪，由於風力的作用，萬象之相不是單一而是眾多。如果從通相（general characteristic）來說，轉識中有業，因為這是轉相，也不是轉寂。所以業識內有智，因為本覺心整個都在動。這個智也貫通轉識，因為在動轉中，解性（understanding nature）沒有壞滅。這就是智識（wisdom-consciousness）也叫做自相，因為業等相不是心的本來面目，而是因為無明而生起，可以叫做他相（other-nature），不是自身本性在動，而是隨著其他而動。其中解性是心的本性。
【English Translation】 English version The sevenfold consciousness. The seventh consciousness also corresponds to the wisdom faculty, because it is conditioned by external objects. How is this known? The Srimālādevī Siṃhanāda Sūtra says: 'These six consciousnesses, as well as the mind, dharma, and wisdom, these seven dharmas do not abide for even a moment.' Here, the mind, dharma, and wisdom refer to the wisdom faculty. Furthermore, as stated in the Golden Drum Discourse: 'The mind-root distinguishes all dharmas,' and so on. Such a mind-essence, using these five functions to face various realms, can generate consciousness. The consciousness mentioned here is the sixth consciousness. It is only in terms of the sequence of arising that they are all included within consciousness.
Secondly, regarding the exposition of the substance. Generally speaking, the one mind is taken as the substance. If discussed separately, the substance of self-nature is original enlightenment, not the aspect of movement and transformation, but the nature of awareness and illumination. Therefore, the treatise says: 'The meaning of enlightenment lies in the mind-essence being free from thoughts.' The aspect of being free from thoughts is equal to the realm of empty space, all-pervading. The single aspect of the dharma-realm is the Tathagata's equal dharma-body. Based on this dharma-body, it is called original enlightenment. The substance of karma-consciousness refers to the mind-essence of original enlightenment, because of the wind of ignorance, the entire substance is in motion. The aspect of non-motion has not yet reached out to external conditions, like a slight wave on the ocean, from stillness and non-motion, but has not yet moved from here to there. The substance of transforming consciousness refers to relying on ignorance and karma-consciousness, having the function of seeing, arising outwardly, but not yet able to manifest the aspect of what is conditioned, like a rough wave on the ocean, relying on the force of the wind and slight movement, stirring from here to there, arising and moving. There are two meanings here. If it is said that the movement and transformation caused by ignorance becomes the ability to see, then it is in the foundational consciousness. If it is said that the movement and transformation caused by the realm becomes the ability to see, then it is in the active consciousness. Here, we are referring to the former.
The substance of manifest consciousness refers to the fact that due to the ability to see of ignorance and transforming consciousness, the realm has already manifested, and thus the ability to see and what is seen are both complete. Like a rough wave on the ocean, due to the force of the wind, the aspects of myriad phenomena are not singular but numerous. If discussed in terms of general characteristics, there is karma in transforming consciousness, because this is the aspect of transformation, and it is not the transformation into stillness. Therefore, there is wisdom within karma-consciousness, because the entire mind of original enlightenment is in motion. This wisdom also permeates transforming consciousness, because in the midst of movement and transformation, the nature of understanding is not destroyed. This is why wisdom-consciousness is also called self-nature, because the aspects of karma, etc., are not the original face of the mind, but arise because of ignorance, and can be called other-nature, not the self-nature moving, but moving along with others. Among them, the nature of understanding is the original nature of the mind.
。不藉他成。故名自相。如是自相亦通七識。以是心轉作故。亦此七識。即是本識。以不失神解故。又轉現二識唯是業識。此業識者唯智相識。以離本覺。無別體故也。智識體者。是事識內細分。謂不了前現識內所現妄境故。能起染凈微細分別。相續識體。亦是事識內。細謂法執相應。長得相續。此約自體不斷。釋相續義。此識能起發業潤生煩惱。能引持過去無明所發諸行善惡業種。令成堪任成果之有。若無惑潤業。種焦亡故。此即引生令熟。又能起潤生菩薩。令熟業惑報。如是三世因流轉。連持不絕。功由意識也。
第三廣明其義者。初業識。即三細中初一。四相中第一。六染中第六。謂根本無明是無集。業識是無苦。無苦無集一時不離。然此業識雖有生滅。最是微細。能所未分。無明亦爾。故無相論云。問。此識何相何境。答。相及境不可分別。一體無異。問。若爾云何知有。答。由事知故有此識。識能生一切煩惱業果報事。如無明常起。此無明可欲分別不。若可分別。非謂無明。若不分別。即可非有。而是有非無。亦由欲嗔等事。知有無明。本識亦爾。阿毗達磨藏經中同此說。是等文正約業識說也。余識義繁。故且不著。推可知之。
第四問答者。問。何故不說五識。答。此論約一意義說。但意說
【現代漢語翻譯】 現代漢語譯本：不依賴其他事物而成就，因此稱為『自相』（自身所具有的特性）。這樣的『自相』也同樣適用於前七識，因為這些識都是由根本識轉變而來。這前七識也就是根本識，因為它們不會失去神解（精神的理解能力）。此外，轉變識和現識僅僅是業識。這個業識僅僅是智相識，因為它離開了本覺（根本的覺悟），沒有其他的自體。智識的本體是事識（對事物進行識別的識）內部的細微部分，指的是不能明瞭前現識內部所顯現的虛妄境界，因此能夠生起染污和清凈的細微分別。相續識的本體也是事識內部的細微部分，指的是與法執（對法的執著）相應，長時間持續不斷。這裡是從自體不斷絕的角度來解釋『相續』的含義。這個識能夠引發造業和滋潤生命的煩惱，能夠牽引和保持過去由無明所引發的諸行（各種行為）的善惡業種，使之成為能夠產生結果的存在。如果沒有煩惱的滋潤，業種就會焦枯消亡。這就是牽引和使之成熟。又能夠生起滋潤生命的菩薩，使成熟的業惑得到報應。像這樣，三世的因果流轉，連線持續不斷，這都歸功於意識的作用。 第三，廣泛地闡明其含義。首先是業識，是三細（三種細微的現象）中的第一個，四相（四種相狀）中的第一個，六染（六種染污）中的第六個，指的是根本無明是無集（沒有集諦），業識是無苦（沒有苦諦），無苦和無集一時不分離。然而，這個業識雖然有生滅，但卻是最細微的，能（主體）和所（客體）還沒有分離，無明也是這樣。所以《無相論》說：『問：這個識有什麼相和什麼境？』答：『相和境不可分別，一體沒有差異。』問：『如果是這樣，怎麼知道有這個識呢？』答：『由事（事物）可知有這個識。』識能夠產生一切煩惱、業和果報等事物。就像無明常常生起，這個無明可以分別嗎？如果可以分別，就不能稱為無明。如果不能分別，就可以說它不存在。但是它是有而不是無。也由貪慾、嗔恨等事物，知道有無明。本識也是這樣。《阿毗達磨藏經》中也是這樣說的。這些經文正是針對業識說的。其他的識含義繁多，所以暫且不談，可以推測得知。 第四，問答。問：為什麼不說五識？答：這部論是從一個意義上說的，只是說意識。
【English Translation】 English version: It does not rely on other things to be accomplished, therefore it is called 'self-nature' (characteristics inherent in oneself). Such 'self-nature' also applies to the first seven consciousnesses, because these consciousnesses are transformed from the fundamental consciousness. These first seven consciousnesses are also the fundamental consciousness, because they do not lose their spiritual understanding. In addition, the transforming consciousness and the present consciousness are only karma consciousness. This karma consciousness is only the wisdom-aspect consciousness, because it is separated from the original enlightenment (fundamental awakening) and has no other self-nature. The substance of wisdom-consciousness is a subtle part within the object-consciousness (consciousness that identifies objects), referring to the inability to understand the false realm manifested within the present consciousness, therefore it can generate subtle distinctions of defilement and purity. The substance of the continuing consciousness is also a subtle part within the object-consciousness, referring to being in accordance with the attachment to dharma (attachment to the teachings), continuing for a long time. Here, the meaning of 'continuing' is explained from the perspective of the self-nature not being interrupted. This consciousness can initiate the afflictions of creating karma and nourishing life, and can lead and maintain the seeds of good and evil karma generated by past ignorance, making them capable of producing results. If there is no nourishment from afflictions, the seeds of karma will wither and disappear. This is the leading and ripening. It can also give rise to Bodhisattvas who nourish life, causing the ripened karma and afflictions to receive retribution. In this way, the causal flow of the three times, connected and continuous, is all due to the function of consciousness. Third, to explain its meaning extensively. First is the karma consciousness, which is the first of the three subtleties, the first of the four aspects, and the sixth of the six defilements, referring to the fundamental ignorance being no accumulation (no Samudaya), and the karma consciousness being no suffering (no Dukkha), no suffering and no accumulation are inseparable at the same time. However, although this karma consciousness has arising and ceasing, it is the most subtle, the subject and object have not yet separated, and ignorance is also like this. Therefore, the 'Treatise on No-Form' says: 'Question: What are the form and realm of this consciousness?' Answer: 'Form and realm cannot be distinguished, they are one body without difference.' Question: 'If so, how do you know there is this consciousness?' Answer: 'It is known by things (objects).' Consciousness can produce all afflictions, karma, and retributions. Just like ignorance often arises, can this ignorance be distinguished? If it can be distinguished, it cannot be called ignorance. If it cannot be distinguished, it can be said that it does not exist. But it exists rather than not. Also, from things like greed and hatred, it is known that there is ignorance. The fundamental consciousness is also like this. The 'Abhidharma-kosa-sastra' also says this. These texts are precisely about karma consciousness. The meanings of the other consciousnesses are numerous, so I will not discuss them for now, you can infer them. Fourth, questions and answers. Question: Why not talk about the five consciousnesses? Answer: This treatise speaks from one meaning, it only speaks of consciousness.
獨分別六塵。故論云。種種妄執隨事攀緣。分別六塵。名為意識。亦名分離識者。依於六根。別取六塵。又事識者。能分別去來內外種種事故。問。如是五意。何因方起。答。真妄和合。方二因起。故楞伽云。大慧不思議薰。及不思議變。是現識因。取種種塵及無始妄想心薰。是分別事識因。解云。以本末為二因。不思議薰者。無明能薰。真如不可薰受而能熏。故有熏即不盡。不盡之熏。名不思議薰。不思議變者。真如心受無明薰。不可變異而變異。又變即不變。不變名不思議。然此薰變甚深且隱。故所起現識。行相微細。于中亦有轉識業識。舉粗兼細。故但云現識取種種塵者。即此現識所現種種境界。還動心海。起事識浪。無始妄想薰者。即彼和合心海之中妄念習舉。無始以來熏習不斷。未離念故。此粗及念。薰動心海。種種識生以妄念及粗塵且顯故。其所起事識。行相粗顯。成相相應心欲明現識。依不思議薰得生。依不思議變得住。事識依境界得生。依心海得住。今此論中。但說生緣。不論依住。故細中唯說無明熏。粗中單舉境界緣也。又生得住地。無明為因本識起。以作得住地。無明為因事識起。又十卷經云。有四種因。眼等得生等也。問。瑜伽等論說阿梨耶是異熟識一向生滅。何故此論乃說此俱含二義。答。
【現代漢語翻譯】 現代漢語譯本 獨自區分六塵（色、聲、香、味、觸、法）。所以《攝大乘論》中說：『種種虛妄的執著隨著事物攀緣，分別六塵，名為意識。』也叫做分離識，它依賴於六根（眼、耳、鼻、舌、身、意），分別獲取六塵。又，事識能夠分別過去、未來、內部、外部種種事故。 問：這些五種意識，因何而生起？ 答：真如和妄想和合，才有這兩種原因生起。所以《楞伽經》中說：『大慧（菩薩名），不可思議的熏習，以及不可思議的變異，是現識（顯現的意識）的原因。』『取種種塵（各種外在事物）以及無始以來的妄想心熏習，是分別事識（分別事物的意識）的原因。』 解釋說：以根本和末端作為兩種原因。『不可思議的熏習』，是說無明（對事物真相的迷惑）能夠熏習。真如（事物的真實本性）本來是不可熏習接受的，但卻能被熏習，所以說有熏習但並不完全被改變。這不完全改變的熏習，叫做『不可思議的熏習』。『不可思議的變異』，是說真如心接受無明的熏習，本來是不可變異的，卻發生了變異。而且變異即是不變異，不變異叫做『不可思議』。然而這種熏習和變異非常深奧且隱蔽，所以所生起的現識，其行相非常微細。其中也有轉識（轉變的意識）和業識（業力的意識）。這裡舉粗略的也包括了細微的，所以只說是現識。『取種種塵』，就是說這現識所顯現的種種境界，又反過來擾動心海，生起事識的波浪。『無始妄想熏』，就是說在那和合的心海之中，妄念的習氣舉動，從無始以來熏習不斷，因為沒有離開妄念的緣故。這粗略的以及妄念，熏動心海，種種意識產生。因為以妄念和粗塵來顯現的緣故，所以所生起的事識，其行相粗略而明顯。成就相對應的心理，想要明白現識，依靠不可思議的熏習才能生起，依靠不可思議的變異才能安住。事識依靠境界才能生起，依靠心海才能安住。現在這部論中，只說生起的原因，不說安住的原因，所以在細微的方面只說無明熏習，在粗略的方面只舉境界的緣由。 又，在生得安住的地位，無明是根本原因，本識（根本的意識）才能生起；在以作為而安住的地位，無明是原因，事識才能生起。又，《十卷經》中說，有四種原因，眼等才能生起等等。 問：瑜伽等論說阿梨耶識（又稱阿賴耶識，含藏一切事物種子的意識）是異熟識（由業力成熟而產生的意識），一向是生滅變化的，為什麼這部論卻說它同時包含這兩種含義？ 答：
【English Translation】 English version It alone distinguishes the six dusts (rupa, shabda, gandha, rasa, sparshtavya, dharma). Therefore, the Shastra says: 'Various false attachments follow and cling to things, distinguishing the six dusts, which is called consciousness.' It is also called the separating consciousness, which relies on the six roots (eye, ear, nose, tongue, body, mind) to separately grasp the six dusts. Furthermore, the event consciousness is capable of distinguishing various events of the past, future, internal, and external. Question: What causes these five types of consciousness to arise? Answer: The combination of true reality and delusion is the cause of these two arising. Therefore, the Lankavatara Sutra says: 'Mahamati (name of a Bodhisattva), inconceivable perfuming and inconceivable transformation are the cause of the manifestation consciousness.' 'Grasping various dusts (various external things) and the perfuming of beginningless deluded mind are the cause of the distinguishing event consciousness.' The explanation says: Taking the root and the branch as two causes. 'Inconceivable perfuming' means that ignorance (delusion about the true nature of things) is capable of perfuming. True reality (the true nature of things) is originally incapable of being perfumed and receiving, but it can be perfumed, so it is said that there is perfuming but it is not completely changed. This perfuming that is not completely changed is called 'inconceivable perfuming'. 'Inconceivable transformation' means that the true reality mind receives the perfuming of ignorance, and although it is originally incapable of transformation, it undergoes transformation. Moreover, transformation is non-transformation, and non-transformation is called 'inconceivable'. However, this perfuming and transformation are very profound and hidden, so the arising manifestation consciousness has very subtle characteristics. Among them, there are also the transforming consciousness and the karma consciousness. Here, mentioning the coarse also includes the subtle, so it is only called manifestation consciousness. 'Grasping various dusts' means that the various realms manifested by this manifestation consciousness, in turn, disturb the ocean of mind, giving rise to the waves of event consciousness. 'Beginningless delusion perfuming' means that in that combined ocean of mind, the habits of deluded thoughts arise, perfuming continuously from beginningless time, because they have not departed from deluded thoughts. This coarse and deluded thought perfuming disturbs the ocean of mind, and various consciousnesses arise. Because they are manifested by deluded thoughts and coarse dusts, the arising event consciousness has coarse and obvious characteristics. To achieve corresponding mental states, to understand the manifestation consciousness, it relies on inconceivable perfuming to arise, and relies on inconceivable transformation to abide. The event consciousness relies on realms to arise, and relies on the ocean of mind to abide. Now, this treatise only speaks of the causes of arising, not the causes of abiding, so in the subtle aspect, it only speaks of ignorance perfuming, and in the coarse aspect, it only mentions the cause of realms. Furthermore, in the position of being born and abiding, ignorance is the fundamental cause, and the fundamental consciousness (alaya-vijnana) can arise; in the position of abiding through action, ignorance is the cause, and the event consciousness can arise. Moreover, the Ten-Volume Sutra says that there are four causes, so that the eye and other senses can arise, and so on. Question: The Yoga and other treatises say that the alaya-vijnana (storehouse consciousness, the consciousness that contains the seeds of all things) is the vipaka-vijnana (resultant consciousness, the consciousness produced by the maturation of karma), which is always arising and ceasing. Why does this treatise say that it simultaneously contains both meanings? Answer:
各有所述。不相違背。謂此微細心。略有二義。若其為無明所熟義邊。熏靜令動。動靜一體。今此論者。依楞伽經。為治真俗別體之執。說不生滅與生滅和合非一非異。又不分王數差別及與外境相應義。並有覺不覺等也。若論業煩惱所感義邊辨無。令有一向生滅。波雜雜論等依深密經。為除是常是一之見。說此識一向生滅心心數法差別而轉體。然此業煩惱所感。彼無明所動。二意雖異。識體無二也。問。為心體常住又生滅也。為心相生滅也。體相合為一識故。是心體常住也。答。若得意者。二義俱許。若論常住。不隨他成也云體。若論無常。隨他生滅言相也。言生滅者。非生之生。非滅之滅。唯心之生心之滅。故名生滅。是故得言心體生滅如水動名浪。終不可說是動之動非水之。此中道理亦爾。設心體不動。但無明相動者。即無轉凡成聖之理。以無明相一向滅故。心體本來不作凡故。問。心體生滅者。即真心有盡。以生滅時無常住故。答。雖心體生滅而恒。心體常住。以不一不異故。無二而無一性。動靜非一而無異性。故如水。依相續門。即有流動。依生滅門。恒不動。以不常不斷故。問。此識境。界寬狹云何。如此論中。但說五塵。楞伽云。阿梨耶識分別現境。自身資生器世間等。一時而有。非是前後。瑜伽云。此
【現代漢語翻譯】 現代漢語譯本： 各自所描述的，並不互相違背。所說的這個微細心，略微有兩方面的含義。如果從被無明（avidyā，佛教術語，指對事物真相的迷惑和無知）所薰染成熟的意義來說，它會薰染寂靜的心使其產生動搖，動搖和寂靜成為一體。現在這部論著，依據《楞伽經》（Laṅkāvatāra Sūtra），爲了破除對真諦和俗諦是不同實體的執著，說不生不滅與生滅和合，既不是一也不是異。並且不區分王數差別以及與外境相應的意義，還包括有覺悟和不覺悟等等。 如果從業和煩惱所感的意義來說，辨別為沒有，從而導致一向的生滅。像《波雜雜論》等依據《深密經》（Saṃdhinirmocana Sūtra），爲了消除『是常』和『是一』的見解，說這個識一向生滅，心和心所法差別而運轉。然而，這業和煩惱所感，與那無明所動，兩種意義雖然不同，識的本體卻沒有兩個。 問：是心體常住，還是生滅呢？還是心相生滅呢？因為體和相合為一個識，所以是心體常住嗎？ 答：如果領會了其中的意思，兩種說法都可以允許。如果說常住，那是不依賴於其他而成立的，這叫做『體』。如果說無常，那是隨著其他而生滅的，這叫做『相』。所說的生滅，不是生之生，不是滅之滅，只是心的生和心的滅，所以叫做生滅。因此可以說心體生滅就像水動而產生波浪，最終不能說是動的動不是水的動。這裡面的道理也是這樣。假設心體不動，只是無明相動，那就沒有轉凡成聖的道理了。因為無明相一向滅，心體本來就不作凡夫。 問：心體生滅，那麼真心就有窮盡，因為生滅的時候不是常住的。 答：雖然心體生滅，但恒常，心體常住，因為不一也不異。沒有二而沒有單一的自性，動和靜不是一而沒有差異的自性。所以像水一樣，依據相續的方面來說，就有流動；依據生滅的方面來說，恒常不動。因為不是常也不是斷滅。 問：這個識的境界，範圍寬窄如何？像這部論中，只說了五塵（色、聲、香、味、觸）。《楞伽經》說，阿梨耶識（ālayavijñāna，如來藏識）分別顯現境界，自身、資生、器世間等等，一時而有，不是前後。《瑜伽師地論》（Yogācārabhūmi-śāstra）說，這個...
【English Translation】 English version: Each describes it in their own way, without contradicting each other. This subtle mind, as it is called, has roughly two meanings. If, from the perspective of being matured by ignorance (avidyā, Buddhist term referring to delusion and ignorance of the true nature of things), it influences the stillness, causing it to move, with movement and stillness becoming one. This treatise, based on the Laṅkāvatāra Sūtra, aims to dispel the attachment to the idea that the true and conventional realities are separate entities, stating that non-arising and non-ceasing are combined with arising and ceasing, being neither one nor different. Furthermore, it does not distinguish between the differences in numerical categories and the meaning of corresponding to external objects, including awareness and non-awareness, and so on. If, from the perspective of being influenced by karma and afflictions, it is distinguished as non-existent, leading to a constant cycle of arising and ceasing. Texts like the Vicitraka rely on the Saṃdhinirmocana Sūtra to eliminate the views of 'being permanent' and 'being one,' stating that this consciousness constantly arises and ceases, with the mind and mental functions operating with differences. However, although the influence of karma and afflictions and the movement caused by ignorance are two different meanings, the essence of consciousness is not two. Question: Is the essence of mind permanent or does it arise and cease? Or does the appearance of mind arise and cease? Because the essence and appearance combine into one consciousness, is the essence of mind therefore permanent? Answer: If one understands the meaning, both statements can be accepted. If speaking of permanence, it is not established by relying on others; this is called 'essence.' If speaking of impermanence, it arises and ceases depending on others; this is called 'appearance.' The so-called arising and ceasing is not the arising of arising, nor the ceasing of ceasing, but merely the arising of mind and the ceasing of mind, hence it is called arising and ceasing. Therefore, it can be said that the essence of mind arises and ceases like water moving to create waves; ultimately, one cannot say that the movement of the movement is not the movement of water. The principle here is the same. If the essence of mind were not to move, but only the appearance of ignorance were to move, then there would be no principle of transforming from ordinary to sage. Because the appearance of ignorance ceases completely, the essence of mind does not originally act as an ordinary being. Question: If the essence of mind arises and ceases, then the true mind has an end, because it is not permanent when arising and ceasing. Answer: Although the essence of mind arises and ceases, it is constant; the essence of mind is permanent because it is neither one nor different. There is no duality and no single nature; movement and stillness are not one and have no different nature. Therefore, like water, according to the aspect of continuity, there is flow; according to the aspect of arising and ceasing, it is constantly unmoving. Because it is neither permanent nor 끊어진. Question: What is the scope, wide or narrow, of the realm of this consciousness? In this treatise, only the five dusts (form, sound, smell, taste, touch) are mentioned. The Laṅkāvatāra Sūtra says that the ālayavijñāna (storehouse consciousness) separately manifests realms, self, sustenance, the world of vessels, etc., all at once, not sequentially. The Yogācārabhūmi-śāstra says that this...
識由了別二種境故轉。一由了別內執受者。謂了別遍計所執自性妄執習氣。及諸色根根所依處。謂有色界。若無色界。唯有妄執習氣了別。二了別外無分別相器者。謂了別依止緣內執受阿梨耶識故。於一切時無有間斷器世間相。謂如燈炎。生時內執受職。外發光明。如是阿梨耶識。內緣執受。受境外緣。器世界境生起道理。應知亦爾。中邊云。此識四種境界。謂塵根識及識所攝取既無。能緣本識亦不得生。若依中遍及楞伽。即習氣等非此識境。若依瑜伽。聲塵及七識等。非其所緣。若依此論。根及識等亦非此識所現境界。如是相違。云何和會。答。此非相違。唯言緣此法。不言余法。非境界故。問。雖無相違。有不問意。答。不同之意各有道理。如中邊論。欲明現起諸法皆是本識所現。離識之外。更無別法。是故唯說現行也。種子不顯者。與識無異故。如瑜伽等。為顯諸法無有離見自相續故。除心心法故。以外諸相續法。皆此識所了別。諸心心法離塵不立。其義自顯。故不別說。余顯沒意。準此可知。不可偽執一隅謗通方說也。問。本識自相。若一向染緣所起不。若是染緣所起者。染法盡時。自相可滅。若不隨染滅者。即自然有。又若自相滅者。論同斷見。若不滅者。是同常見。答。一云。梨耶心體是異熟法。但為業
【現代漢語翻譯】 現代漢語譯本 識的轉變，是因為它能了別兩種境界。第一種是了別內在的執受者（Adana-vijnana），也就是了別遍計所執的自性，以及虛妄執著的習氣，還有諸色根（rupa-indriya）和根所依之處（asraya）。這裡說的『有』，指的是存在；『無』，指的是不存在。如果沒有這些，就只有虛妄執著的習氣在進行了別。第二種是了別外在的、沒有分別的器世間（bhajana-loka）之相，也就是了別依止於緣起內在執受的阿賴耶識（Alaya-vijnana）的緣故，在一切時侯都沒有間斷的器世間之相。這就像燈焰，產生的時候，內在執受其職能，外在發出光明。同樣，阿賴耶識內在緣于執受，外在緣于境界，器世界境生起的道理，也應當這樣理解。《中邊分別論》（Madhyantavibhaga-karika）中說：『此識有四種境界，即塵、根、識以及識所攝取。』既然沒有能緣的本識，也就無法生起。如果依據《中邊分別論》和《楞伽經》（Lankavatara Sutra），那麼習氣等就不是此識的境界。如果依據《瑜伽師地論》（Yogacarabhumi-sastra），那麼聲塵以及第七識等，就不是它所緣的對象。如果依據此論，根和識等也不是此識所顯現的境界。像這樣互相矛盾，應該如何調和呢？ 回答：這並非互相矛盾，只是說緣於此法，沒有說緣于其他法，因為其他法不是它的境界。問：雖然沒有矛盾，但有未問到的意思。答：不同的意思各有道理。比如《中邊分別論》，想要闡明現起的一切法都是本識所顯現的，離開識之外，就沒有其他的法。所以只說了現行。種子不顯現，是因為與識沒有差別。比如《瑜伽師地論》等，是爲了闡明一切法都沒有離開見（drishti）的自相續的緣故，所以排除了心和心法。除了心和心法之外，其他的相續法，都是此識所了別的。諸心心法離開塵就不能成立，其意義自然顯現，所以沒有分別說明。其餘顯現和沒落的意思，可以依此類推得知。不可虛假地執著於一個角落，而誹謗通達各方之說。問：本識的自相，是否一向由染緣所生起？如果是染緣所生起，那麼染法滅盡的時候，自相就可以滅。如果不隨染滅，那就是自然存在的。又如果自相滅，那麼此論就等同於斷見（uccheda-ditthi）。如果不滅，就等同於常見（sassata-ditthi）。答：一種說法是，阿賴耶識的心體是異熟法（vipaka-dharma），只是因為業（karma）
【English Translation】 English version Consciousness transforms because it discerns two kinds of realms. The first is discerning the internal 'grasped-at' (Adana-vijnana), which means discerning the self-nature of what is conceptually constructed, the habitual tendencies of false clinging, as well as the sense organs (rupa-indriya) and the places where the organs are based (asraya). Here, 'having' refers to existence, and 'not having' refers to non-existence. If these are absent, there is only the discernment of the habitual tendencies of false clinging. The second is discerning the external, non-discriminating realm of the vessel world (bhajana-loka), which means discerning the aspect of the vessel world that is uninterrupted at all times, relying on the Alaya-consciousness (Alaya-vijnana) that arises from the internal 'grasped-at'. It's like a lamp flame, which, when it arises, internally grasps its function and externally emits light. Similarly, the principle of how the Alaya-consciousness internally relates to the 'grasped-at' and externally relates to the realm, causing the vessel world to arise, should also be understood in this way. The Madhyantavibhaga-karika states: 'This consciousness has four kinds of realms: dust, organs, consciousness, and what is encompassed by consciousness.' Since there is no cognizing fundamental consciousness, it cannot arise. If based on the Madhyantavibhaga-karika and the Lankavatara Sutra, then habitual tendencies, etc., are not the realm of this consciousness. If based on the Yogacarabhumi-sastra, then sound-dust and the seventh consciousness, etc., are not what it cognizes. If based on this treatise, the organs and consciousness, etc., are also not the realms manifested by this consciousness. How can these contradictions be reconciled? Answer: These are not contradictory. It only says that it relates to this dharma, not that it relates to other dharmas, because other dharmas are not its realm. Question: Although there is no contradiction, there is an unasked meaning. Answer: The different meanings each have their own reasons. For example, the Madhyantavibhaga-karika wants to clarify that all phenomena that arise are manifested by the fundamental consciousness, and that apart from consciousness, there are no other dharmas. Therefore, it only speaks of what is currently active. The seeds are not manifest because they are no different from consciousness. For example, the Yogacarabhumi-sastra, etc., is to clarify that all dharmas do not depart from the self-continuum of seeing (drishti), so it excludes mind and mental factors. Apart from mind and mental factors, all other continuous dharmas are discerned by this consciousness. The meaning of all mind and mental factors cannot be established without dust, and its meaning is naturally manifest, so it is not explained separately. The meaning of the remaining manifestation and disappearance can be known by analogy. It is not permissible to falsely cling to one corner and slander the comprehensive teachings. Question: Is the self-nature of the fundamental consciousness always arising from defiled conditions? If it arises from defiled conditions, then when the defiled dharmas are extinguished, the self-nature can be extinguished. If it does not extinguish with defilement, then it exists naturally. Also, if the self-nature is extinguished, then this treatise is equivalent to annihilationism (uccheda-ditthi). If it is not extinguished, it is equivalent to eternalism (sassata-ditthi). Answer: One view is that the essence of Alaya-consciousness is the result of maturation (vipaka-dharma), but it is due to karma.
惑之辨生。是故業惑盡時。本識頓盡。然佛果位亦有福慧二行。所感大圓鏡智相應凈識。而於二處。心義是同。以是義故說心至佛果。一云。心體舉體無明所起。是動靜合起。非言辨無。令有此心。因無明起為業。此動之心。本自為心。名自相義門。不由無明。而此動心亦有自類相生滅故。無自然通。而有不滅義。無明盡時。動相隨滅。心隨始覺。還歸本原也。有評云。二師所說。皆有道理。皆依聖教。初師得瑜伽意。后師得起信意。不可如言取義。若如初說取義者。是法我執。即墮斷見。若如后師說取義。是人我執。即墮常見。當知二義皆不可說。雖不可說。而亦可說。以雖非然非不然故也。余問答等及第七緣外境等義。如疏及別記並二障章等說也。
六染義。略有三門。一列名。二明治斷次第。三問答除疑。
初列名者。一執相應染。二不斷相應染。三分別智相應染。四現色不相應染。五能見心不相應染。六根本業不相應染。
第二治斷者。今此六染。相是意識及五種意。但前五意。依因緣生起次第義故。從細至粗說。今欲辨治斷次第故。從粗至細說也。初執相應染者。是六粗中。執取及計名字相。又意識所起見修煩惱。即四住地無明。彼云計我我所種種妄執。乃至此議依見愛煩惱增長義故。
【現代漢語翻譯】 現代漢語譯本：
辨別迷惑的產生。因此，當業和惑都窮盡時，本識也就徹底窮盡了。然而，佛果位也有福德和智慧兩種修行，所感得的大圓鏡智相應的清凈識，在這兩處，心的意義是相同的。因為這個緣故，說心到達佛果。有人說，心體完全由無明所生起，是動和靜的結合生起，不是言語可以分辨為無，從而使它存在的。因為無明而生起成為業，這個動的心，本來就是心，名為自相義門。不由無明而生，而這個動心也有它自身類別上的生滅，所以沒有自然相通，但有不滅的意義。當無明窮盡時，動的相也隨之滅亡，心隨著始覺，迴歸到本源。有人評論說，兩位法師所說的，都有道理，都依據聖教。前一位法師得瑜伽的意旨，后一位法師得起信論的意旨。不可以按照字面意思來理解。如果按照前一位法師所說的來理解，就是法我執（Dharma-ātman），就會墮入斷見（uccheda-diṣṭi）。如果按照后一位法師所說的來理解，就是人我執（pudgala-ātman），就會墮入常見（śāśvata-diṣṭi）。應當知道這兩種說法都不可執著。雖然不可執著，但也可以說，因為雖然不是這樣也不是那樣。其餘的問答等以及第七緣外境等的意義，如疏和別記以及二障章等所說。
六染義，大致有三個方面。一是列出名稱，二是說明治理斷除的次第，三是問答消除疑惑。
首先是列出名稱。一是執相應染，二是不斷相應染，三是分別智相應染，四是現色不相應染，五是能見心不相應染，六是根本業不相應染。
第二是治理斷除。現在的這六種染，相是意識和五種意。但前五意，依據因緣生起的次第義，從細微到粗大來說。現在想要辨別治理斷除的次第，所以從粗大到細微來說。首先是執相應染，是六粗中，執取和計名字相。又是意識所生起的見修煩惱，即四住地無明（catasro vāsanāḥ）。那裡說計我我所種種妄執，乃至這個議論依據見愛煩惱增長的意義。
【English Translation】 English version:
The discrimination of the arising of delusion. Therefore, when karma and delusion are exhausted, the fundamental consciousness is also completely exhausted. However, the Buddha-fruit position also has two practices of merit and wisdom, the corresponding pure consciousness of the Great Perfect Mirror Wisdom (Ādarśa-jñāna) that is felt. In these two places, the meaning of 'mind' is the same. Because of this reason, it is said that the mind reaches the Buddha-fruit. Someone says that the substance of the mind is entirely produced by ignorance (avidyā), it is the combined arising of movement and stillness, it cannot be distinguished as non-existent by words, thereby causing it to exist. Because of ignorance, it arises as karma, this moving mind is originally the mind itself, named the Self-Characteristic Meaning Gate (svalakṣaṇa). It does not arise from ignorance, and this moving mind also has its own kind of arising and ceasing, so there is no natural communication, but there is a meaning of non-extinction. When ignorance is exhausted, the aspect of movement also ceases accordingly, and the mind, along with the initial awakening, returns to its origin. Someone comments that what the two masters said both have reason, and both are based on the holy teachings. The former master obtained the meaning of Yoga (yoga), and the latter master obtained the meaning of the Awakening of Faith (Mahāyāna-śraddhotpāda-śāstra). One should not understand according to the literal meaning. If one understands according to what the former master said, it is the Dharma-ātman (Dharma-ātman), and one will fall into annihilationism (uccheda-diṣṭi). If one understands according to what the latter master said, it is the Pudgala-ātman (pudgala-ātman), and one will fall into eternalism (śāśvata-diṣṭi). One should know that both views are not to be clung to. Although they are not to be clung to, they can also be spoken of, because they are neither thus nor not thus. The meanings of the remaining questions and answers, and the seventh condition of external objects, are as explained in the commentaries and separate records, as well as the chapters on the two obstacles.
The meaning of the six defilements roughly has three aspects: first, listing the names; second, explaining the order of treatment and eradication; and third, answering questions to eliminate doubts.
First, listing the names: first, clinging-corresponding defilement; second, unceasing-corresponding defilement; third, discriminating wisdom-corresponding defilement; fourth, appearing form non-corresponding defilement; fifth, seeing mind non-corresponding defilement; sixth, fundamental karma non-corresponding defilement.
Second, treatment and eradication: these six defilements are related to consciousness (vijñāna) and the five kinds of mind (manas). However, the first five minds, according to the meaning of the order of arising based on conditions, are discussed from subtle to coarse. Now, wanting to distinguish the order of treatment and eradication, they are discussed from coarse to subtle. First, clinging-corresponding defilement is among the six coarse aspects, clinging to and calculating the characteristics of names. Also, the afflictions of view and cultivation that arise from consciousness, namely the four abodes of ignorance (catasro vāsanāḥ). There, it says calculating various false attachments to self and what belongs to self, and even this discussion is based on the meaning of the increase of afflictions of view and love.
又四相中。粗分別執著相也。但粗心外執。與境相應。污此其凈行。故名為染。若二乘者。至無學位。見修煩惱離故。若菩薩者。三賢位中究竟能離。此菩薩位得入空故。見修粗惑永不現行。然故留之惑猶有。故攝論云。若不斷上心。則不異凡夫。若不留種子。則不異二乘。又二意留惑。所謂為利自他。此約終教說。若約始教。初地以上方說留惑。今此煩惱非直斷四住人執。亦分斷無明。故論云。不了一法界義者。從信相應地。觀察覺斷也。今但為顯人我粗執故。不論彼也。又有義云。此論約現行明治斷。不說種子也。信相應地者。十解以上信成就無退如。仁王經云。伏忍聖胎三十八。十信十止十堅。心地論及無著論總名信行地也。論云。信成就發心者。究竟不退也。第二不斷相應染者。五意中相續識。六粗中相續相。但法執相續生不斷。不斷即是相續名也。十解以上修唯識觀。尋慧方便。乃至初地證三無性。遍滿真如。法執分別。不得現行。得法空故。故論云。修覺方便。漸漸能捨。得凈心地。究竟離故。第三分別智相應染者。五意中智識。六粗中智相。以勝能分別世出世染凈諸法。故名為智。是即法執修惑。七地以還。二智起時。即不現行。出觀緣俗。任運心時。亦得現行。然地分地分際。故云漸。八地以已無出
【現代漢語翻譯】 現代漢語譯本 關於四相中，這是指粗略地分別和執著的相狀。因為粗心向外執著，與外境相應，污染了清凈的行為，所以稱為『染』（污染）。如果對於聲聞、緣覺二乘人來說，達到無學位時，因為已經遠離了見惑和修惑，所以不再有染污。如果是菩薩，在三賢位（十住、十行、十回向）中，究竟能夠遠離這種染污。這是因為菩薩在這個階段已經證入了空性，所以見惑和修惑的粗重部分永遠不會再現行。然而，仍然保留著一些細微的惑，所以《攝大乘論》中說：『如果不斷除上品的煩惱，那就和凡夫沒有區別；如果不留下煩惱的種子，那就和二乘人沒有區別。』 保留惑有兩種意義，即爲了利益自己和利益他人。這是從終教的角度來說的。如果從始教的角度來說，初地以上的菩薩才能說是保留惑。現在這裡所說的煩惱，不僅僅是斷除四住地煩惱的人我執，也分斷了無明。所以《論》中說：『不瞭解一法界義的人，從信相應地開始，通過觀察覺悟來斷除煩惱。』現在只是爲了顯示人我的粗重執著，所以不討論那些細微的煩惱。 還有一種說法是，這部論是從現行煩惱的角度來談論斷除，而不是從煩惱種子的角度來說的。信相應地，指的是十解以上，信心成就，永不退轉的狀態。《仁王經》中說：『伏忍聖胎三十八，十信十止十堅。』《心地論》和無著菩薩的《攝大乘論》都總稱為信行地。《論》中說：『信心成就而發菩提心的人，最終不會退轉。』 第二種，不斷相應染，指的是五意中的相續識，六粗中的相續相。只是法執相續不斷地產生，這種不斷就是相續的含義。十解以上的菩薩修習唯識觀，通過智慧方便，乃至初地菩薩證得三無性（相無性、生無性、勝義無性），遍滿真如，法執分別不再現行，因為已經證得了法空。所以《論》中說：『通過修習覺悟的方便，漸漸能夠捨棄法執，獲得清凈心地，最終遠離法執。』 第三種，分別智相應染，指的是五意中的智識，六粗中的智相。因為這種智慧能夠分別世間和出世間的染凈諸法，所以稱為『智』。這就是法執的修惑。七地菩薩之前，二智（根本智和后得智）生起時，法執不再現行。出定觀察世俗時，任運心中也可能現行。然而，因為有地分和地分際的差別，所以說是『漸』（逐漸）。八地菩薩之後，不再有出定。
【English Translation】 English version Among the four aspects (of impurity), this refers to the aspect of coarsely distinguishing and clinging. Because of the coarse mind's external clinging, corresponding to external objects, it defiles the pure conduct, hence it is called 'contamination'. For the Shravakas and Pratyekabuddhas of the Two Vehicles, upon reaching the state of No More Learning (Arhatship), because they have abandoned the afflictions of view and cultivation, there is no more contamination. For Bodhisattvas, in the Three Worthy Positions (Ten Abodes, Ten Practices, Ten Dedications), they are ultimately able to abandon this contamination. This is because Bodhisattvas at this stage have entered into emptiness, so the coarse aspects of the afflictions of view and cultivation will never manifest again. However, some subtle afflictions are still retained, so the Mahāyānasaṃgraha says: 'If one does not cut off the superior afflictions, then one is no different from ordinary beings; if one does not leave the seeds of afflictions, then one is no different from the Two Vehicles.' There are two reasons for retaining afflictions, namely, for the benefit of oneself and for the benefit of others. This is spoken from the perspective of the Complete Teaching. If spoken from the perspective of the Elementary Teaching, it is only said that Bodhisattvas above the first ground retain afflictions. The afflictions spoken of here are not only the clinging to self of those who have cut off the four abodes of affliction, but also partially cut off ignorance. Therefore, the Treatise says: 'Those who do not understand the meaning of the One Dharma Realm, from the Ground of Faith Correspondence, observe and awaken to cut off afflictions.' Now, it is only to reveal the coarse clinging to self and others, so those subtle afflictions are not discussed. There is also a saying that this Treatise discusses cutting off afflictions from the perspective of manifest afflictions, not from the perspective of the seeds of afflictions. The Ground of Faith Correspondence refers to the state above the Ten Understandings, where faith is accomplished and never regresses. The Humane King Sutra says: 'Subduing endurance, the holy embryo is thirty-eight, ten faiths, ten abidings, ten steadfastnesses.' The Heart-Ground Treatise and Asanga's Mahāyānasaṃgraha are collectively called the Ground of Faith Practice. The Treatise says: 'Those who develop Bodhicitta with accomplished faith will ultimately not regress.' The second, the contamination of continuous correspondence, refers to the continuing consciousness among the five intentions, and the continuing aspect among the six coarse aspects. It is just that the clinging to Dharma continuously arises without ceasing, and this non-cessation is the meaning of continuity. Bodhisattvas above the Ten Understandings cultivate the Consciousness-Only contemplation, through skillful means of wisdom, and even Bodhisattvas on the first ground realize the three non-natures (non-nature of characteristics, non-nature of origination, ultimate non-nature), pervading Suchness, the clinging to Dharma no longer manifests, because they have realized the emptiness of Dharma. Therefore, the Treatise says: 'Through cultivating the skillful means of awakening, one can gradually abandon the clinging to Dharma, obtain a pure mind-ground, and ultimately abandon the clinging to Dharma.' The third, the contamination of corresponding to discriminating wisdom, refers to the wisdom-consciousness among the five intentions, and the wisdom-aspect among the six coarse aspects. Because this wisdom is able to discriminate between mundane and supramundane, contaminated and pure dharmas, it is called 'wisdom'. This is the afflictions of cultivation of the clinging to Dharma. Before the seventh ground, when the two wisdoms (fundamental wisdom and subsequent wisdom) arise, the clinging to Dharma no longer manifests. When emerging from samadhi and observing the mundane, it may also manifest in the effortless mind. However, because there are differences between the ground and the boundary of the ground, it is said to be 'gradual'. After the eighth ground, there is no more emerging from samadhi.
觀外緣境故。七地永滅故。論云。依具戒地漸離。乃至無相方便地究竟離故。一地三聚戒具。故云具戒。六地有相觀多。無相觀少。七地有相觀少。無相觀多。八地以去一向無相無功用故。此三種染行相猶粗。故云相應。第四現色不相應染者。五意中現識。三細中境界相如明鏡現色像等。此根本無明。動令現境。論云。依心自在地能離故。謂八地於三世間而得自在。色性隨心。生有障礙。以色不自在位。現識。不已。故此位中遣彼相。第五能見心不相應染者。五意中轉識。三細中能見相。又上云。依于動心。成能見相。謂根本無明動令能見也。論云。依心自在地能離故。第九地中善知眾生心行十種稠林。此於他得自在。又自得四無礙知有礙能緣永不得起。故云心自在。具如華嚴經。第六根本業不相應染者。五意中業識。三細中業相。以無明力不覺心動故。論云。依煩惱盡。得入如來地能離故。謂十地終心。金剛喻定。無垢地中。微細習氣。心念都盡故。上云。得見心性。心則常住也。就實論之。八地中有微細現識現起。但此地中已得凈土。粗色不現。又九地中亦有微細能見。但于自他得自在故。見相轉細。故說離也。所以者。下云依于業識。乃至菩薩究竟地所見者。名為報身。若離業識。則無見相。故知業識未盡之時
【現代漢語翻譯】 現代漢語譯本 觀外緣境故：因為觀察外在的因緣境界的緣故。 七地永滅故：第七地（遠行地）永遠滅除（這些染污）。 論云：經論上說。 依具戒地漸離：依靠具足戒律的菩薩地逐漸遠離（這些染污）。 乃至無相方便地究竟離故：乃至到達無相方便地究竟遠離的緣故。 一地三聚戒具：初地（歡喜地）具足三種戒律（攝律儀戒、攝善法戒、饒益有情戒）。所以稱為『具戒』。 六地有相觀多，無相觀少：第六地（現前地）有相的觀行多，無相的觀行少。 七地有相觀少，無相觀多：第七地有相的觀行少，無相的觀行多。 八地以去一向無相無功用故：第八地（不動地）以後，一向是無相而且不用功的緣故。 此三種染行相猶粗，故云相應：這三種染污的行相仍然粗糙，所以說『相應』。 第四現色不相應染者：第四種，現色不相應的染污。 五意中現識：在五種意識中是現識。 三細中境界相如明鏡現色像等：在三種細微的相中，境界相就像明鏡顯現色像等等。 此根本無明，動令現境：這是根本無明，動搖而使得境界顯現。 論云：經論上說。 依心自在地能離故：依靠心自在地（第八地）能夠遠離的緣故。 謂八地於三世間而得自在：意思是說，第八地對於三世間（過去、現在、未來）而得到自在。 色性隨心：色法的性質隨心而轉變。 生有障礙：產生障礙。 以色不自在位，現識不已：因為在色法不自在的地位，現識不會停止。 故此位中遣彼相：所以在這個地位中遣除那些相。 第五能見心不相應染者：第五種，能見心不相應的染污。 五意中轉識：在五種意識中是轉識。 三細中能見相：在三種細微的相中是能見相。 又上云：前面又說。 依于動心，成能見相：依靠動搖的心，成就了能見相。 謂根本無明動令能見也：意思是說，根本無明動搖而使得能夠看見。 論云：經論上說。 依心自在地能離故：依靠心自在地（第八地）能夠遠離的緣故。 第九地中善知眾生心行十種稠林：第九地（善慧地）中，善於瞭解眾生的心行，如同十種茂密的樹林一樣。 此於他得自在：這是對於他人得到自在。 又自得四無礙知有礙能緣永不得起：而且自己得到四無礙智（法無礙智、義無礙智、詞無礙智、辯無礙智），有障礙的能緣永遠不能生起。 故云心自在：所以稱為『心自在』。 具如華嚴經：詳細的說明在《華嚴經》中。 第六根本業不相應染者：第六種，根本業不相應的染污。 五意中業識：在五種意識中是業識。 三細中業相：在三種細微的相中是業相。 以無明力不覺心動故：因為無明的力量，不覺知心的動搖的緣故。 論云：經論上說。 依煩惱盡，得入如來地能離故：依靠煩惱滅盡，得到進入如來地（佛地）才能遠離的緣故。 謂十地終心，金剛喻定：意思是說，十地（法雲地）終了的心，以金剛喻定。 無垢地中，微細習氣，心念都盡故：在無垢地（佛地）中，微細的習氣，心念都滅盡的緣故。 上云：前面說。 得見心性，心則常住也：得到見到心性，心就常住了。 就實論之：就實際來說。 八地中有微細現識現起：第八地中有微細的現識顯現生起。 但此地中已得凈土：但是在這個地中已經得到凈土。 粗色不現：粗糙的色法不顯現。 又九地中亦有微細能見：而且在第九地中也有微細的能見。 但于自他得自在故：但是對於自己和他人得到自在的緣故。 見相轉細：見相變得細微。 故說離也：所以說遠離了。 所以者：為什麼呢？ 下云依于業識，乃至菩薩究竟地所見者，名為報身：下面說，依靠業識，乃至菩薩究竟地所見到的，稱為報身（Sambhogakāya）。 若離業識，則無見相：如果離開了業識，就沒有見相。 故知業識未盡之時：所以知道業識沒有滅盡的時候。
【English Translation】 English version Observing external conditioned realms: Because of observing external conditioned realms. Seventh ground permanently extinguished: Because the seventh ground (Dūrangama) permanently extinguishes (these defilements). Treatise says: The scriptures say. Relying on the ground of complete precepts, gradually departing: Relying on the Bodhisattva ground of complete precepts, gradually departing (from these defilements). Until the ground of signless skillful means, ultimately departing: Until reaching the ground of signless skillful means, ultimately departing. First ground complete with three aggregates of precepts: The first ground (Pramuditā) is complete with the three aggregates of precepts (Saṃvara-śīla, Kuśala-dharma-saṃgraha-śīla, Sattvārtha-kriyā-śīla). Therefore, it is called 'complete precepts'. Sixth ground has more observation with signs, less observation without signs: The sixth ground (Abhimukhī) has more observation with signs and less observation without signs. Seventh ground has less observation with signs, more observation without signs: The seventh ground has less observation with signs and more observation without signs. From the eighth ground onwards, always signless and without effort: From the eighth ground (Acalā) onwards, it is always signless and without effort. These three kinds of defiled activities are still coarse, hence called 'corresponding': These three kinds of defiled activities are still coarse, hence called 'corresponding'. Fourth, defilement of non-corresponding manifested form: The fourth kind, defilement of non-corresponding manifested form. Manifested consciousness in the five minds: In the five consciousnesses, it is manifested consciousness. Realm aspect in the three subtle aspects is like a clear mirror manifesting images: In the three subtle aspects, the realm aspect is like a clear mirror manifesting images, etc. This fundamental ignorance moves to manifest the realm: This is fundamental ignorance (Mūla-avidyā), which moves to manifest the realm. Treatise says: The scriptures say. Relying on the ground of mind-sovereignty, able to depart: Relying on the ground of mind-sovereignty (eighth ground), one is able to depart. Meaning the eighth ground obtains sovereignty over the three realms: Meaning that the eighth ground obtains sovereignty over the three realms (past, present, future). The nature of form follows the mind: The nature of form transforms according to the mind. Giving rise to obstacles: Giving rise to obstacles. Because in the position where form is not sovereign, manifested consciousness does not cease: Because in the position where form is not sovereign, manifested consciousness does not cease. Therefore, in this position, eliminate those aspects: Therefore, in this position, eliminate those aspects. Fifth, defilement of non-corresponding seeing mind: The fifth kind, defilement of non-corresponding seeing mind. Transforming consciousness in the five minds: In the five consciousnesses, it is transforming consciousness. Seeing aspect in the three subtle aspects: In the three subtle aspects, it is the seeing aspect. Also, above it says: Also, it says above. Relying on the moving mind, the seeing aspect is formed: Relying on the moving mind, the seeing aspect is formed. Meaning fundamental ignorance moves to enable seeing: Meaning that fundamental ignorance moves to enable seeing. Treatise says: The scriptures say. Relying on the ground of mind-sovereignty, able to depart: Relying on the ground of mind-sovereignty (eighth ground), one is able to depart. In the ninth ground, skillfully knowing the ten dense forests of sentient beings' mind activities: In the ninth ground (Sādhumatī), one is skilled at understanding the mind activities of sentient beings, like ten dense forests. Here, one obtains sovereignty over others: Here, one obtains sovereignty over others. Moreover, one obtains the four unimpeded knowledges, and the obstructed object of cognition can never arise: Moreover, one obtains the four unimpeded knowledges (Dharma-pratisaṃvidā, Artha-pratisaṃvidā, Nirukti-pratisaṃvidā, Pratibhāna-pratisaṃvidā), and the obstructed object of cognition can never arise. Therefore, it is called 'mind-sovereignty': Therefore, it is called 'mind-sovereignty'. Detailed explanation is in the Avataṃsaka Sūtra: Detailed explanation is in the Avataṃsaka Sūtra. Sixth, defilement of non-corresponding fundamental karma: The sixth kind, defilement of non-corresponding fundamental karma. Karma consciousness in the five minds: In the five consciousnesses, it is karma consciousness. Karma aspect in the three subtle aspects: In the three subtle aspects, it is the karma aspect. Because of the power of ignorance, one is unaware of the mind's movement: Because of the power of ignorance, one is unaware of the mind's movement. Treatise says: The scriptures say. Relying on the exhaustion of afflictions, one can depart upon entering the Tathāgata ground: Relying on the exhaustion of afflictions, one can depart upon entering the Tathāgata ground (Buddha-bhūmi). Meaning the mind at the end of the tenth ground, Vajra-like Samādhi: Meaning the mind at the end of the tenth ground (Dharmameghā), with Vajra-like Samādhi. In the stainless ground, subtle habitual tendencies, all thoughts are exhausted: In the stainless ground (Buddha-bhūmi), subtle habitual tendencies, all thoughts are exhausted. Above it says: It says above. Obtaining the seeing of mind-nature, the mind then abides permanently: Obtaining the seeing of mind-nature, the mind then abides permanently. Speaking in terms of reality: Speaking in terms of reality. In the eighth ground, subtle manifested consciousness arises: In the eighth ground, subtle manifested consciousness arises. But in this ground, one has already obtained the Pure Land: But in this ground, one has already obtained the Pure Land. Coarse form does not manifest: Coarse form does not manifest. Moreover, in the ninth ground, there is also subtle seeing: Moreover, in the ninth ground, there is also subtle seeing. But because one obtains sovereignty over oneself and others: But because one obtains sovereignty over oneself and others. The seeing aspect becomes more subtle: The seeing aspect becomes more subtle. Therefore, it is said to be departed: Therefore, it is said to be departed. Why is that?: Why is that? Below it says, relying on karma consciousness, even what is seen by the ultimate ground of Bodhisattvas is called the Reward Body: Below it says, relying on karma consciousness, even what is seen by the ultimate ground of Bodhisattvas is called the Sambhogakāya. If one departs from karma consciousness, then there is no seeing aspect: If one departs from karma consciousness, then there is no seeing aspect. Therefore, know that when karma consciousness is not exhausted: Therefore, know that when karma consciousness is not exhausted.
。能見之相亦不相離也。此三種染及無明。是不相應之義也。
第三問答除疑者。此六種染。以何為因方起。答。初三種染。無明為因。境界為緣方起。后三種隨染。本覺為因。根本無明為緣方起。謂無明住地能染真如。成染心故。即上云。破和合識者。滅無明故。滅相續者。斷染心故。今無明與染心。起雖前後。而斷滅並一時也。問。此六染中。幾是相應。幾不相應。答。初三是相應。后三及無明是不相應。何者。初三是依境起故。且粗顯故。心王心所皆相應。即下云。境界滅故。相應心滅者。此義后三及無明依心體起。且極細之故。無王數別。故云不相應。即下云無明滅故不相應滅者。此意也。又依三等義。得相應名。一體等義。謂諸煩惱數各有一體無二故。二能知等義。三所知等義。具此三義。故云相應。故論云。相應義者。心念法異。依染凈差別而知相緣相同故。問。瑜伽說。諸心心法同一所緣。不同一行相一時俱有一一而轉。何故此中說知相同。答。二義俱有。不相違。何者。如我見是見性行。我愛是愛性行。如是差別。名不同行。而見愛等皆作我解。約此義邊。名知同也。又離心以外。無別煩惱。亦無能知所知。故云相應。論云。不相義。謂即心不覺。常無別異。不同知相緣相。此文意云。此三種
【現代漢語翻譯】 能見之相也不會互相分離。這三種染污和無明（avidyā，對事物真相的迷惑）是不相應的含義。
第三個問答是爲了消除疑惑：這六種染污，以什麼為因而生起？回答：最初的三種染污，以無明為因，境界為緣而生起。後面的三種隨染，以本覺為因，根本無明為緣而生起。也就是說，無明住地能夠染污真如（tathātā，如實），成就染污的心。這就是上面所說的，『破和合識』，是因為滅除了無明；『滅相續』，是因為斷除了染污的心。現在無明和染污的心，生起雖然有先後，但是斷滅卻是在同一時間。
問：這六種染污中，哪些是相應的，哪些是不相應的？答：最初的三種是相應的，後面的三種和無明是不相應的。為什麼呢？因為最初的三種是依境界而生起的，而且比較粗顯，所以心王（心識的主體）和心所（心識的附屬）都是相應的。這就是下面所說的，『境界滅故，相應心滅』的含義。後面的三種和無明是依心體而生起的，而且極其細微，沒有心王和心所的區別，所以說是不相應的。這就是下面所說的『無明滅故不相應滅』的意思。另外，依據三等義，得到相應的名稱：一體等義，指的是各種煩惱各自只有一個本體，沒有第二個；二能知等義；三所知等義。具備這三種意義，所以稱為相應。所以論中說，相應的意義是，心念和法不同，依據染凈的差別而知相緣相相同。問：瑜伽（Yoga）中說，各種心和心法，同一所緣，不同一行相，一時俱有一一而轉。為什麼這裡說知相同？答：兩種意義都有，不相違背。為什麼呢？比如我見是見性的行，我愛是愛性的行，這樣就是差別，稱為不同行。而見愛等都作為我的理解，依據這個意義，稱為知同。又離開心以外，沒有別的煩惱，也沒有能知和所知，所以稱為相應。論中說，不相義，指的是即心不覺，常常沒有差別，不同知相緣相。這段文字的意思是，這三種
【English Translation】 The aspect of what can be seen is also not separate. These three types of defilements and ignorance (avidyā, delusion about the true nature of things) are the meaning of non-correspondence.
The third question and answer is to dispel doubts: What is the cause for the arising of these six types of defilements? Answer: The first three types of defilements arise with ignorance as the cause and the realm of objects as the condition. The latter three types of accompanying defilements arise with the original awareness as the cause and fundamental ignorance as the condition. That is to say, the ground of ignorance can defile the Suchness (tathātā, thusness), thus accomplishing the defiled mind. This is what was said above, 'The destruction of the combined consciousness' is because ignorance is extinguished; 'The extinction of continuity' is because the defiled mind is cut off. Now, although the arising of ignorance and the defiled mind may be sequential, their extinction occurs simultaneously.
Question: Among these six types of defilements, which are corresponding and which are non-corresponding? Answer: The first three are corresponding, and the latter three and ignorance are non-corresponding. Why? Because the first three arise based on the realm of objects and are relatively coarse and manifest, so both the mind-king (the main consciousness) and the mind-objects (mental attributes) are corresponding. This is the meaning of what is said below, 'Because the realm of objects is extinguished, the corresponding mind is extinguished.' The latter three and ignorance arise based on the essence of the mind and are extremely subtle, without the distinction of mind-king and mind-objects, so they are said to be non-corresponding. This is the meaning of what is said below, 'Because ignorance is extinguished, non-correspondence is extinguished.' Furthermore, based on the meaning of the three equalities, the name of correspondence is obtained: the equality of one substance, which refers to the fact that each type of affliction has only one substance, without a second; the equality of the knower; and the equality of the known. Possessing these three meanings is why it is called correspondence. Therefore, the treatise says that the meaning of correspondence is that the mind-moment and the dharma are different, and based on the difference between defilement and purity, the aspects of knowing and conditioning are the same. Question: The Yoga (Yoga) says that various minds and mental dharmas have the same object, different modes of action, and simultaneously have one by one turning. Why does it say here that knowing is the same? Answer: Both meanings exist and are not contradictory. Why? For example, the view of self is the action of the seeing nature, and the love of self is the action of the loving nature. This is the difference, called different actions. And seeing, loving, etc., all act as my understanding, based on this meaning, it is called knowing the same. Also, apart from the mind, there are no other afflictions, nor are there knowers and known, so it is called correspondence. The treatise says that the meaning of non-correspondence refers to the fact that the mind is not aware, often without difference, unlike knowing the aspects of conditioning. The meaning of this passage is that these three
染。依無明起。不異無明。又此即於心之不覺故。真妄不相離。極微細故。云不相應。于中不分王數。及無與外境相應之義。而有覺不覺義等也。問。多爾。何故瑜伽云。阿賴耶識五數相應。答。今此論約煩惱別。名為相應。能見心染。無煩惱數。名不相應。雖微細遍行五數心與法通達。無相而取相故。是通法執。而無計慧數之見。是故無別法執也。問。以何得知阿賴耶識是法執也。答。深密經云。八地以上一切煩惱皆不現行。唯有所知障為依止故。而此位中。餘七識惑皆不現行。唯有阿賴耶識現行。故知此識是所知障。若論種子。煩惱障種猶□未盡。故知彼說正約現行所知障也。問。此能依染心。彼所依無明。是等二法配二障不也。答。六種染心是煩惱障。根本無明是所知障。問。此意未審。愿更明其旨。答。且有二義。一二乘通障十使煩惱。能使流轉障涅槃果。名煩惱障也。煩惱別障法執等惑。迷所知境。障菩提果。名所知障也。二一切動念取相等心。違如理知寂靜之性。名煩惱礙。根本無明。昏迷不覺。違如量智覺察之用。名為智礙。今此論中約后義故。說六種染心。名煩惱礙。無明住地名為智礙。又以相配之。無明應障理智。染心障于量智也。論云染心義者。名煩惱礙。能障真如根本智故。無明義者。為智礙
。能障世間自然業智故。此中真如根本智者。照寂妙慧。如理之智。即上云智凈相也。染心喧動。違此寂靜。故名染心為煩惱礙。煩動惱動故。今此依本末相依義。以所起染心為煩惱礙。能起染心無明為智礙。不約人法二執以明二礙也。世間自然業智者。后得如量智。即上不思議業用也。無明昏迷。無明分別。違此智用故。名為智礙。從所障而得名也。問。施此無明動於心體。成於染心。即無明是細。可障理智。染心是粗。可障理智。答。以此染心能所差別。而亦子根本智慧所平等。所以能障理智也。無明內迷真理。識外見塵。故於如量之境。不能隨順種種智。所以能障量智。廣如二障章說也。
佛身義。略有八門。一定常無常。二顯身形量。三所化共不共。四定權實。五相行多少。六所見不同。七佛身開合。八所化分齊。
第一常無常者。若依小乘。二種佛身皆是無常。若依始教。二義俱有。如金光明經云。如是三身。有義是常。有義無常。謂化身恒轉法輪。方便不斷。故以為常。且涅槃經云。若言如來身是無常。此人舌根何不墮落。非是本故。具足大用。不顯現故。說為無常。應身從無始來。相續不斷。一切諸佛不共之法能持故。眾生無量盡。用亦無盡。是故說常。非是本故。說為無常。法身非是得
【現代漢語翻譯】 現代漢語譯本： 無明（avidyā，對實相的無知）能障礙世間自然生起的業智（karma-jñāna，行為之智），因此被稱為智礙。這裡所說的真如根本智（tathatā-mūla-jñāna，如實認知根本的智慧）是指照寂妙慧（illumination and tranquility, subtle wisdom），是如實認知真理的智慧，也就是前面所說的智凈相（wisdom's pure aspect）。染心（stained mind，被污染的心）喧動，違背這種寂靜，所以染心被稱為煩惱礙（kleśāvaraṇa，煩惱的障礙），因為它會使人煩動惱動。現在這裡依據本末相依的意義，以所生起的染心作為煩惱礙，以能生起染心的無明作為智礙。這裡沒有從人法二執（two kinds of clinging, clinging to self and clinging to phenomena）的角度來闡明二礙。世間自然業智是指后得如量智（wisdom attained after enlightenment, wisdom that measures reality），也就是前面所說的不思議業用（inconceivable karmic activity）。無明昏迷，無明分別，違背這種智慧的作用，所以被稱為智礙，這是從所障礙的事物而得名的。問：施設這種無明動搖心體，形成染心，那麼無明是細微的，可以障礙理智（reasoning and wisdom），染心是粗糙的，可以障礙理智嗎？答：因為這種染心具有能所差別（subject-object duality），而根本智慧所平等（subject-object equality），所以能障礙理智。無明向內迷惑真理，向外識別塵境，所以在如量之境（measurable realm）中，不能隨順種種智慧，所以能障礙量智（measuring wisdom）。更詳細的內容可以參考二障章（chapter on two hindrances）。 佛身義（Buddha-kāya，佛的身體）略有八個方面：一、定常無常（eternal or impermanent）；二、顯身形量（manifested form and measure）；三、所化共不共（those who are transformed, common and uncommon）；四、定權實（provisional or real）；五、相行多少（characteristics and practices, many or few）；六、所見不同（different perceptions）；七、佛身開合（Buddha-kāya opening and closing）；八、所化分齊（categories of those who are transformed）。 第一，關於常無常。如果依據小乘（Hinayana），兩種佛身（Buddha-kāya）都是無常的。如果依據始教（initial teachings），兩種意義都存在。如《金光明經》（Suvarṇaprabhāsa Sūtra）所說：『如此三身（trikāya，三身），有意義上是常，有意義上是無常。』所謂化身（nirmāṇakāya，應化身）恒常運轉法輪（dharma-cakra，佛法之輪），方便（upāya，善巧方便）不斷，所以認為是常。而且《涅槃經》（Nirvāṇa Sūtra）說：『如果說如來（Tathāgata，如來）身是無常，此人的舌根為什麼不墮落？』因為不是根本的緣故，具足大用，但不顯現的緣故，說為無常。應身（incarnation body）從無始以來，相續不斷，一切諸佛不共之法（unique dharma of all Buddhas）能夠保持的緣故，眾生無量無盡，作用也無盡，所以說是常。因為不是根本的緣故，說為無常。法身（dharmakāya，法身）不是通過獲得而得到的。
【English Translation】 English version: Avidyā (ignorance) obstructs the worldly, naturally arising karma-jñāna (wisdom of action), hence it is called jñeyāvaraṇa (obstacle to wisdom). Here, the tathatā-mūla-jñāna (fundamental wisdom of suchness) refers to the illuminating and tranquil, subtle wisdom, which is the wisdom that truly knows reality, that is, the jñāna-viśuddhi (purity of wisdom) mentioned earlier. The stained mind (polluted mind) is noisy and turbulent, contrary to this tranquility, so the stained mind is called kleśāvaraṇa (obstacle of afflictions), because it causes agitation and distress. Now, based on the meaning of interdependence of root and branch, the arising stained mind is taken as kleśāvaraṇa, and the avidyā that can give rise to the stained mind is taken as jñeyāvaraṇa. Here, the two hindrances are not explained from the perspective of the two kinds of clinging (clinging to self and clinging to phenomena). The worldly, naturally arising karma-jñāna refers to the wisdom attained after enlightenment, which is the inconceivable karmic activity mentioned earlier. Avidyā is confused and deluded, and avidyā discriminates, which is contrary to the function of this wisdom, so it is called jñeyāvaraṇa, which is named after what is obstructed. Question: If this avidyā shakes the mind-essence and forms the stained mind, then avidyā is subtle and can obstruct reasoning and wisdom, and the stained mind is coarse and can obstruct reasoning and wisdom? Answer: Because this stained mind has subject-object duality, while the fundamental wisdom has subject-object equality, it can obstruct reasoning and wisdom. Avidyā inwardly deludes the truth and outwardly recognizes the dust of objects, so in the measurable realm, it cannot follow all kinds of wisdom, so it can obstruct measuring wisdom. More details can be found in the chapter on two hindrances. The meaning of Buddha-kāya (Buddha's body) has eight aspects: 1. Eternal or impermanent; 2. Manifested form and measure; 3. Those who are transformed, common and uncommon; 4. Provisional or real; 5. Characteristics and practices, many or few; 6. Different perceptions; 7. Buddha-kāya opening and closing; 8. Categories of those who are transformed. First, regarding eternal or impermanent. If based on Hinayana (Small Vehicle), both Buddha-kāyas are impermanent. If based on the initial teachings, both meanings exist. As the Suvarṇaprabhāsa Sūtra (Golden Light Sutra) says: 'These three bodies (trikāya) are eternal in some sense and impermanent in some sense.' The nirmāṇakāya (transformation body) constantly turns the dharma-cakra (wheel of Dharma), and the upāya (skillful means) is continuous, so it is considered eternal. Moreover, the Nirvāṇa Sūtra says: 'If it is said that the Tathāgata's (Thus Come One) body is impermanent, why does this person's tongue not fall off?' Because it is not fundamental, it has great use, but because it is not manifested, it is said to be impermanent. The incarnation body has been continuous since beginningless time, and because it can maintain all the unique dharma of all Buddhas, sentient beings are infinite and inexhaustible, and its function is also inexhaustible, so it is said to be eternal. Because it is not fundamental, it is said to be impermanent. The dharmakāya (Dharma body) is not obtained through attainment.
法。無有異相。是根本故。猶如虛空。是故說常。若依終教。修生功德是無常。又是常。已同真如。歸本體故。又法身是常。不變故。又無常。隨緣故。又常無常二融通無礙。即是佛身。若依頓教。相盡已不說功德差別常無常義。唯一實性身。若依圓教。略有三說。一約用。佛果通三世間等一切法。二約德。四義。一修生。二本有。三本有修生。四修生本有。三約體。此三門各通無常等四句也。
第二佛身形量者。若依小乘。羅漢身及佛丈六身。若依始教。佛地論云。法身無邊。猶若虛空。自受用身不可說其色非色大小身量。如無見頂相。唯隨機現故。他受用身音好不空。如十地經云。初地菩薩見百佛國。一國即是一大千界。一千界中有一千釋迦。是此由善根所見。百億釋迦。三乘所見。初地自見一百釋迦一盧舍那。如阿彌陀。亦此所見。乃至金剛菩薩色究竟天上。現大蓮華。周圍如十阿僧祇百千三千大千世界微塵數量。此一微塵。即一大千界菩薩坐之。成等正覺。彼所見佛。極雖可知也。化身不定。如釋迦丈六彌勒千尺等也。若依終教。如起信論中。體相二大屬法身攝。此法身是隨緣作。三界六趣多眾生心。不失一神解生。又是凝然常。絕言慮故。約真如用大中。辨報化二身用。此用二種。一依事識。凡小所
【現代漢語翻譯】 現代漢語譯本：法（Dharma，宇宙真理）沒有不同的表象，因為它是根本。它就像虛空（emptiness），所以說是常（eternal）。如果依據終教（終極教義），修習而生的功德是無常（impermanent）的，又是常（eternal）的，因為它已經等同於真如（Tathata，事物的本然狀態），迴歸本體的緣故。而且法身（Dharmakaya，佛的法性之身）是常（eternal）的，因為它不變。又是無常（impermanent）的，因為它隨緣而變。而且常（eternal）與無常（impermanent）二者融通無礙，這就是佛身（Buddha-kaya，佛陀之身）。如果依據頓教（頓悟教義），當所有表象都消失時，就不再討論功德的差別，以及常（eternal）與無常（impermanent）的意義，只有唯一真實的自性之身。如果依據圓教（圓滿教義），大致有三種說法。一是約用（從作用方面說），佛果（Buddha-phala，成佛的果位）貫通三世間（過去、現在、未來）等一切法（Dharma，宇宙真理）。二是約德（從功德方面說），有四種意義：一是修生（通過修行而生），二是本有（本來具有），三是本有修生（本來具有並通過修行而生），四是修生本有（通過修行而生並本來具有）。三是約體（從本體方面說），這三個方面各自貫通無常（impermanent）等四句（四種說法）。 第二，關於佛身（Buddha-kaya，佛陀之身）的形量。如果依據小乘（Hinayana，小乘佛教），羅漢（Arhat，阿羅漢）的身和佛（Buddha，佛陀）的丈六身（約合一丈六尺的身高）。如果依據始教（初始教義），《佛地論》（Buddhabhumi Sutra）中說，法身（Dharmakaya，佛的法性之身）無邊無際，就像虛空（emptiness）一樣。自受用身（自受用身，佛為自身利益而顯現的身）不可說其是色（form）還是非色（non-form），大小身量也無法描述，就像無見頂相（Usnisa，佛頂上的肉髻）一樣，只是隨機顯現。他受用身（他受用身，佛為利益他人而顯現的身）的音聲和美好不會落空，就像《十地經》（Dasabhumika Sutra）中說，初地菩薩（Bodhisattva，菩薩）能見到一百個佛國（Buddha-ksetra，佛土），一個佛國（Buddha-ksetra，佛土）就是一個大千世界（Mahasahasra-lokadhatu，包含十億個世界的宇宙）。一個大千世界（Mahasahasra-lokadhatu，包含十億個世界的宇宙）中有一千個釋迦（Sakyamuni，釋迦牟尼佛），這是由於善根所見。百億釋迦（Sakyamuni，釋迦牟尼佛）是三乘（Sravakayana, Pratyekabuddhayana, Bodhisattvayana，聲聞乘、緣覺乘、菩薩乘）所見。初地菩薩（Bodhisattva，菩薩）自己能見到一百個釋迦（Sakyamuni，釋迦牟尼佛）和一個盧舍那（Vairocana，盧舍那佛）。就像阿彌陀（Amitabha，阿彌陀佛），也是初地菩薩（Bodhisattva，菩薩）所見。乃至金剛菩薩（Vajra Bodhisattva，金剛菩薩）在色究竟天（Akanistha，最高的天界）上，顯現出巨大的蓮花（Padma，蓮花），周圍如同十阿僧祇（Asankhya，極大的數字）百千三千大千世界（Mahasahasra-lokadhatu，包含十億個世界的宇宙）微塵的數量。這一微塵，就是一個大千世界（Mahasahasra-lokadhatu，包含十億個世界的宇宙），菩薩（Bodhisattva，菩薩）坐在上面，成就正等正覺（Samyak-sambuddha，完全覺悟）。他們所見到的佛（Buddha，佛陀），即使是極微小的，也是可以知道的。化身（Nirmanakaya，佛的化身）是不定的，比如釋迦（Sakyamuni，釋迦牟尼佛）的丈六身（約合一丈六尺的身高），彌勒（Maitreya，彌勒菩薩）的千尺身等等。如果依據終教（終極教義），如《起信論》（Awakening of Faith in the Mahayana）中所說，體大和相大都屬於法身（Dharmakaya，佛的法性之身）所攝。這個法身（Dharmakaya，佛的法性之身）是隨緣而作，在三界六趣（欲界、色界、無色界；地獄、餓鬼、畜生、阿修羅、人、天）中，對於眾多眾生的心，不會失去一個神解的生起。又是凝然常（eternal），因為斷絕了言語思慮。從真如（Tathata，事物的本然狀態）的作用方面，辨別報身（Sambhogakaya，佛的報身）和化身（Nirmanakaya，佛的化身）的兩種作用。這兩種作用，一是依據事識（對事物的認識），凡夫和小乘所……
【English Translation】 English version: The Dharma (universal truth) has no different appearances because it is fundamental. It is like emptiness, therefore it is said to be eternal. If based on the Final Teaching, the merits arising from cultivation are impermanent, and also eternal, because they are already equal to Suchness (Tathata, the thusness of things), returning to the original substance. Moreover, the Dharmakaya (Dharma-body of the Buddha) is eternal because it is unchanging. It is also impermanent because it changes according to conditions. Furthermore, eternity and impermanence are interconnected and unobstructed, which is the Buddha-kaya (Buddha-body). If based on the Sudden Teaching, when all appearances disappear, there is no longer discussion of the differences in merits, and the meaning of eternity and impermanence, only the one true nature body. If based on the Perfect Teaching, there are roughly three statements. First, in terms of function, the Buddha-phala (Buddha-fruit) pervades all dharmas (universal truths) such as the three worlds (past, present, future). Second, in terms of virtue, there are four meanings: one is cultivation-born, two is inherent, three is inherent and cultivation-born, and four is cultivation-born and inherent. Third, in terms of substance, these three aspects each pervade the four phrases (four statements) such as impermanence. Second, regarding the form and measure of the Buddha-kaya (Buddha-body). If based on the Hinayana (Small Vehicle), the body of an Arhat (worthy one) and the sixteen-foot body of the Buddha (approximately sixteen feet tall). If based on the Initial Teaching, the Buddhabhumi Sutra (Discourse on the Buddha-land) says that the Dharmakaya (Dharma-body of the Buddha) is boundless, like emptiness. The self-enjoyment body (Sambhogakaya, the body manifested by the Buddha for his own benefit) cannot be said to be form or non-form, and the size of the body cannot be described, just like the Ushnisa (the protuberance on the crown of the Buddha's head), it only appears according to circumstances. The other-enjoyment body (Nirmanakaya, the body manifested by the Buddha for the benefit of others) has sound and beauty that are not empty, just as the Dasabhumika Sutra (Ten Stages Sutra) says, a Bodhisattva (enlightenment being) of the first ground can see a hundred Buddha-ksetras (Buddha-fields), and one Buddha-ksetra (Buddha-field) is a Maha-sahasra-lokadhatu (a universe containing a billion worlds). In one Maha-sahasra-lokadhatu (a universe containing a billion worlds) there are a thousand Sakyamunis (Sakyamuni Buddha), which is seen due to good roots. A hundred billion Sakyamunis (Sakyamuni Buddha) are seen by the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana, Hearer Vehicle, Solitary Realizer Vehicle, Bodhisattva Vehicle). A Bodhisattva (enlightenment being) of the first ground can see a hundred Sakyamunis (Sakyamuni Buddha) and one Vairocana (Vairocana Buddha). Just like Amitabha (Amitabha Buddha), is also seen by the Bodhisattva (enlightenment being) of the first ground. Even the Vajra Bodhisattva (Diamond Bodhisattva) in the Akanistha (highest heaven) manifests a huge Padma (lotus), with a circumference like the number of dust motes in ten Asankhyas (immeasurable number) of hundreds of thousands of three thousand great thousand worlds (Maha-sahasra-lokadhatu, a universe containing a billion worlds). This one dust mote is a Maha-sahasra-lokadhatu (a universe containing a billion worlds), and the Bodhisattva (enlightenment being) sits on it, attaining Samyak-sambuddha (perfect enlightenment). The Buddhas (Buddha) they see, even if extremely small, can be known. The Nirmanakaya (emanation body) is uncertain, such as the sixteen-foot body of Sakyamuni (Sakyamuni Buddha), the thousand-foot body of Maitreya (Maitreya Bodhisattva), etc. If based on the Final Teaching, as stated in the Awakening of Faith in the Mahayana, the Greatness of Essence and the Greatness of Attributes are both included in the Dharmakaya (Dharma-body of the Buddha). This Dharmakaya (Dharma-body of the Buddha) is created according to conditions, and in the three realms and six paths (desire realm, form realm, formless realm; hell, hungry ghosts, animals, asuras, humans, gods), for the minds of many sentient beings, it will not lose the arising of a single spiritual understanding. It is also eternally still, because it cuts off speech and thought. From the function of Suchness (Tathata, the thusness of things), distinguish the two functions of the Sambhogakaya (enjoyment body) and the Nirmanakaya (emanation body). These two functions, one is based on the consciousness of things, what ordinary people and the Small Vehicle...
見。名應身。謂不知唯識。計有外塵。但覺六識。不解七八。是故不見報身細相。二依業識。謂十住以上諸菩薩能解唯識。見報身故。一一身。一一色。一一相。一一好。及所住世界。皆無分齊。無量無邊。如是依正二報。無障礙不思議。皆因十度行熏及本覺不思議熏。而所成就也。若依頓教。故佛身起言說皆妄念。絕言念故。又觸境即佛。不論時處。如華嚴云。十方諸佛世界。一切眾生。普見天人尊清凈妙法身。是即恒見佛身。自不知之耳。若依圓教。周遍法界。十佛之身。一一相如。亦遍法界。業用亦爾。如是業用。普眼所見。余小菩薩凡小所不能見。如舍利子等五百聲聞。不見佛身。及會莊嚴等。之是義也。如舍那品云。佛通諸法界。普現一切眾生前。應受記機悉充滿。佛故處此菩提樹。一切佛剎微塵等。爾所佛坐一毛孔。皆有無量菩薩眾。各為佛說普賢行。又云。或作日月游虛空。或作井泉河池等。作如是三種世間。三種世間圓滿即佛。此上經文正此宗分齊。若說為機所現之身。如善財知識中。為海至比丘。而所現之佛。坐大海中大蓮華座。其佛身至有頂說普眼法門。假使有人。大海量墨。須彌聚筆。寫此法門一品乃至一句。不得少分。何況能盡等。又十地品中。為解脫月等菩薩。而金剛藏菩薩一毛孔中。示
【現代漢語翻譯】 現代漢語譯本 見名應身（爲了適應眾生而顯現的身相）。這是因為不瞭解唯識的道理，執著于外在的塵境，只覺察到六識的作用，而不理解第七識（末那識）和第八識（阿賴耶識）。因此，無法見到報身（佛陀經過累劫修行所獲得的莊嚴身相）的細微之處。二依業識，指的是十住位以上的菩薩能夠理解唯識的道理，因此能夠見到報身。報身的每一個身形、每一種顏色、每一個相好、以及所居住的世界，都是沒有邊際、無量無邊的。像這樣依報（佛所居住的環境）和正報（佛的身相）二者，沒有障礙，不可思議，都是因為十度（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智）的修行熏習以及本覺（本有的覺悟）不可思議的熏習所成就的。如果依據頓教（直指佛性的教法），那麼佛身所說的一切言語都是妄念。因為斷絕了言語和念頭。又因為接觸到境界就是佛，不分時間和地點。如同《華嚴經》所說：『十方諸佛世界，一切眾生，普遍見到天人尊清凈妙法身。』這就是恒常見到佛身，只是自己不知道罷了。如果依據圓教（圓融一切的教法），佛身周遍法界，十佛的身相，每一個相好，也都周遍法界，業用也是如此。這樣的業用，是普眼菩薩所能見到的，其餘的小菩薩和凡夫是不能見到的。如同舍利子等五百聲聞，不能見到佛身以及法會的莊嚴等等，就是這個意思。如同《舍那品》所說：『佛通達諸法界，普遍顯現在一切眾生面前，應受記的根機都充滿。佛因此處在這菩提樹下。一切佛剎的微塵數一樣多的佛，坐在一毛孔中，都有無量的菩薩眾，各自為佛宣說普賢行。』又說：『或者化作日月在虛空中游行，或者化作井泉河池等等。』化作這樣的三種世間，三種世間的圓滿就是佛。以上經文正是此宗的分齊。如果說是爲了適應眾生的根機而顯現的身，如同善財童子參訪知識時，為海至比丘所顯現的佛，坐在大海中的大蓮花座上，那佛身甚至到有頂天（色界最高的境界）宣說普眼法門。假使有人，用大海量的墨水，用須彌山一樣多的筆，書寫這法門的一品乃至一句，都不能寫出少分，何況能夠寫盡等等。又《十地品》中，為解脫月等菩薩，而金剛藏菩薩一毛孔中，示現……
【English Translation】 English version Seeing the Named Response Body (a form manifested to adapt to sentient beings). This refers to not understanding the principle of Consciousness-Only, clinging to external dust, only perceiving the function of the six consciousnesses, and not understanding the seventh consciousness (Manas) and the eighth consciousness (Alaya). Therefore, one cannot see the subtle aspects of the Reward Body (the majestic form attained by the Buddha through eons of practice). Secondly, relying on karmic consciousness refers to Bodhisattvas above the Ten Abodes who can understand the principle of Consciousness-Only, and therefore can see the Reward Body. Each form, each color, each characteristic, each auspicious sign, and the world in which the Reward Body resides are boundless and limitless. Like this, the environment (the Buddha's dwelling) and the body (the Buddha's form) are unobstructed and inconceivable, all achieved through the practice and cultivation of the Ten Perfections (generosity, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge) and the inconceivable cultivation of the Original Enlightenment (the inherent awakening). If based on the Sudden Teaching (a teaching that directly points to Buddha-nature), then all the words spoken by the Buddha's body are false thoughts because speech and thoughts are cut off. Furthermore, encountering a state is the Buddha, regardless of time or place. As the Avatamsaka Sutra says: 'In the worlds of all Buddhas in the ten directions, all sentient beings universally see the pure and wonderful Dharma body of the honored one of gods and humans.' This is constantly seeing the Buddha's body, but one is simply unaware of it. If based on the Perfect Teaching (a teaching that integrates everything), the Buddha's body pervades the Dharma Realm, and each characteristic of the bodies of the ten Buddhas also pervades the Dharma Realm, and the functions are also like this. Such functions are seen by the Universal Eye Bodhisattva, while other small Bodhisattvas and ordinary people cannot see them. Just as Shariputra and the five hundred Shravakas could not see the Buddha's body and the adornments of the assembly, this is the meaning. As the 'Vairochana Chapter' says: 'The Buddha penetrates all Dharma Realms, universally appearing before all sentient beings, and all those who should receive predictions are filled. Therefore, the Buddha is here under this Bodhi tree. As many Buddhas as there are dust motes in all Buddha lands sit in one pore, and there are countless Bodhisattvas, each speaking the practice of Samantabhadra for the Buddha.' It also says: 'Sometimes transforming into the sun and moon, traveling in the sky, sometimes transforming into wells, springs, rivers, and ponds, etc.' Transforming into these three kinds of worlds, the perfection of the three kinds of worlds is the Buddha. The above sutra passages precisely define the scope of this school. If it is said to be a body manifested to adapt to the faculties of sentient beings, such as the Buddha manifested for the Bhikshu Haiti in the stories of Sudhana's teachers, sitting on a great lotus seat in the great ocean, that Buddha's body even reached the Summit of Existence (the highest realm of the Form Realm) to speak the Dharma Gate of the Universal Eye. Suppose someone were to use an ocean of ink and pens as numerous as Mount Sumeru to write even one verse or even one phrase of this Dharma Gate, they would not be able to write even a small fraction of it, let alone exhaust it, etc. Furthermore, in the 'Ten Grounds Chapter', for Bodhisattvas such as Liberation Moon, Vajragarbha Bodhisattva manifested in one pore...
現一切大眾。及一佛身。其高等於百萬大千界。周圍等於十萬大千界。應可彼樹示現佛身。名曰一切智通王如來等。如是佛身。是隨機示現少分。非是全分。又解脫白言。菩薩神力佛力云何。金剛藏言。如取四天下一塊土。余土無量。作是言。若四天下土與一塊土。何土多也。又如四海水。與一渧水。我見汝問。亦復如是。諸佛神力不可測量也。
第三所化共不共者。若依小乘。迦葉舍利子等是常隨佛之弟子。故云共。若依始教。自性身無分別他受用及化身不共。謂釋迦慈氏俱事底沙佛。彼佛觀所化者。能寂先就。慈氏后就。觀能化者。慈氏先成。釋迦后成。入火光定。令釋迦見。七日七夜。翹一足贊。令前成慈氏而成佛。故云不共。若依終教。多是云共。謂一一佛通十方界。教化眾生。福智平等。同求菩提。故云共也。若依頓教。不可說能化所化起伏相。若依圓教。一佛一處。說華嚴時。一切世界七處九會。同說此法。無異無別。無障無礙。一切正報毛孔毛端。一切依報塵中。七處九會亦復如是等。諸會皆有普賢文殊等諸大菩薩。恒聞圓教。不可窮盡。故之共也。
第四定權實者。若依少乘。生身是假。四大所造成故。法身是實。具五分故。若依始教。于中四句。故最勝經云。一佛。謂佛滅后以願力故
【現代漢語翻譯】 現代漢語譯本：現在所有的大眾，以及一佛的身軀，其高度等於百萬大千世界（指佛教宇宙觀中的一個巨大單位），周圍等於十萬大千世界。應該可以在那菩提樹下示現佛身，名為一切智通王如來（佛名）等等。這樣的佛身，是隨機示現的少部分，不是全部。又解脫菩薩（菩薩名）問：菩薩的神力和佛力如何？金剛藏菩薩（菩薩名）說：比如取四天下（指佛教宇宙觀中的四大洲）的一塊土，其餘的土無量無邊，然後問：如果四天下的土和一塊土相比，哪種土更多呢？又比如四海水（指四大海洋）和一滴水相比。我看你問的問題，也就像這樣。諸佛的神力是不可測量的。 第三，關於所化（被教化者）的共與不共。如果依據小乘佛教，迦葉（佛陀弟子名）、舍利子（佛陀弟子名）等是常隨佛陀的弟子，所以說是『共』。如果依據始教（初期大乘），自性身（佛的三身之一）、無分別他受用身（佛的三身之一）以及化身（佛的三身之一）是不共的。比如釋迦牟尼佛（佛名）和彌勒菩薩（菩薩名）共同侍奉底沙佛（佛名）。底沙佛觀察所化之人，能寂（指釋迦牟尼佛的前身）先成就，彌勒菩薩后成就；觀察能化之人，彌勒菩薩先成佛，釋迦牟尼佛后成佛。底沙佛入火光定（一種禪定），讓釋迦牟尼佛看到，彌勒菩薩七日七夜翹一足讚歎，讓先成就的彌勒菩薩成佛，所以說是不共。如果依據終教（後期大乘），大多說是『共』。指每一尊佛都通達十方世界，教化眾生，福德和智慧平等，共同尋求菩提（覺悟），所以說是『共』。如果依據頓教（禪宗），不可說能化者和所化者的起伏相。如果依據圓教（天臺宗、華嚴宗），一佛在一處說法，說《華嚴經》時，一切世界七處九會（《華嚴經》的說法地點和次數）同時說此法，沒有差異和區別，沒有障礙和阻礙。一切正報（眾生的身心）的毛孔毛端，一切依報（眾生所居住的環境）的塵埃中，七處九會也是如此等等。各個法會都有普賢菩薩（菩薩名）、文殊菩薩（菩薩名）等諸大菩薩，恒常聽聞圓教，不可窮盡，所以說是『共』。 第四，確定權（方便）和實（真實）。如果依據小乘佛教，生身（肉身）是假的，因為是由四大（地、水、火、風）所造；法身（佛的真身）是真實的，因為它具足五分法身（戒、定、慧、解脫、解脫知見）。如果依據始教，于中有四句。所以《最勝經》說：一佛，指佛滅度后以願力故。
【English Translation】 English version: Now, all the assembly and a Buddha's body, its height equal to a million great chiliocosms (a vast unit in Buddhist cosmology), and its circumference equal to a hundred thousand great chiliocosms. It should be possible for that tree to manifest a Buddha's body, named Sarvajñābhijñā-rāja-tathāgata (name of a Buddha), and so on. Such a Buddha's body is a partial manifestation at random, not a complete one. Furthermore, Vimoksha (name of a Bodhisattva) asked: 'How are the divine powers of Bodhisattvas and the powers of Buddhas?' Vajragarbha (name of a Bodhisattva) said: 'For example, taking a clod of earth from the four continents (referring to the four continents in Buddhist cosmology), while the remaining earth is immeasurable. If one were to ask, 'Which is more, the earth of the four continents or the single clod?' Or like comparing the four great oceans (referring to the four great oceans) to a single drop of water. I see your question is just like that. The divine powers of all Buddhas are immeasurable.' Third, regarding the common and uncommon aspects of those to be transformed (those being taught). According to the Hinayana (Small Vehicle), Kashyapa (name of a Buddha's disciple), Shariputra (name of a Buddha's disciple), and others are disciples who constantly follow the Buddha, hence it is called 'common'. According to the Initial Teaching (early Mahayana), the Svabhavakaya (one of the three bodies of the Buddha), the Sambhogakaya (one of the three bodies of the Buddha) without discrimination, and the Nirmanakaya (one of the three bodies of the Buddha) are uncommon. For example, Shakyamuni Buddha (name of a Buddha) and Maitreya Bodhisattva (name of a Bodhisattva) both served Tishya Buddha (name of a Buddha). That Buddha observed those to be transformed: Nengji (referring to Shakyamuni Buddha's past life) achieved enlightenment first, and Maitreya Bodhisattva achieved it later; observing those who can transform, Maitreya Bodhisattva became a Buddha first, and Shakyamuni Buddha became a Buddha later. Tishya Buddha entered the Fire Light Samadhi (a type of meditation), allowing Shakyamuni Buddha to see Maitreya Bodhisattva standing on one foot for seven days and seven nights, praising him, allowing the previously enlightened Maitreya Bodhisattva to become a Buddha, hence it is called uncommon. According to the Final Teaching (later Mahayana), it is mostly called 'common'. It means that each Buddha penetrates the ten directions, teaching sentient beings, with equal blessings and wisdom, jointly seeking Bodhi (enlightenment), hence it is called 'common'. According to the Sudden Teaching (Zen Buddhism), the rising and falling aspects of the transformer and the transformed cannot be described. According to the Perfect Teaching (Tiantai and Huayan schools), when one Buddha preaches in one place, at the seven locations and nine assemblies (locations and times of the Avatamsaka Sutra's teachings) in all worlds, this Dharma is preached simultaneously, without difference or distinction, without obstruction or hindrance. In the pores and tips of hair of all proper rewards (sentient beings' bodies and minds), and in the dust of all dependent rewards (sentient beings' environments), the seven locations and nine assemblies are also like this, and so on. In each assembly, there are great Bodhisattvas such as Samantabhadra Bodhisattva (name of a Bodhisattva) and Manjushri Bodhisattva (name of a Bodhisattva), constantly hearing the Perfect Teaching, which is inexhaustible, hence it is called 'common'. Fourth, determining the provisional (expedient) and the real (true). According to the Hinayana, the physical body (birth body) is false, because it is made of the four elements (earth, water, fire, and wind); the Dharmakaya (Buddha's true body) is real, because it possesses the fivefold Dharmakaya (precepts, concentration, wisdom, liberation, and knowledge of liberation). According to the Initial Teaching, there are four sentences within it. Therefore, the 'Most Excellent Sutra' says: One Buddha, referring to the Buddha after his passing away, due to his vows.
。現龍鬼等身。非現佛身。二應。謂四善根中所見大千應身。不攝五趣。三俱有。謂為三賢及小乘之能化。為應身現同類苦等。故名化身。四俱非。謂是法身故。此四句中。前三是權。化現身故。后一是實。不變化故。于中他受用應身。攝自受用入法身也。又他受用變化。亦有父母。故鼓音王經云。阿彌陀佛。父名月上。母名殊勝妙顏。子名月明。奉事弟子名無垢稱。魔王名無勝。調達名寂。無量壽經論云。女人及根缺。二乘種不生。彼土既報土。無實女。佛菩薩化為母等。化分段故。然非先在天處。下方成佛。故與樹下身全別。又他受用。亦滅度故。觀音授記經云。阿彌陀佛壽命無量劫。當終極滅度后。觀音菩薩明相出時。七寶菩提樹下。成等正覺。名普光功德山王佛。國土名眾寶普集莊嚴。勝阿彌陀國百千億不可為比。佛滅已。大勢至成佛。名善住功德寶王佛。如是即身成佛。是亦他受用也。若依終教。以三大義。總攝佛身。謂體相二大自是法身。是故為實。以真如用大。攝報化二身。是亦有實有權。何者是實。報得故為實。論云自然有不思議用。即與真如等遍一切處。乃至身有無量色。色有無量相。相有無量好。故為實也。隨機益物故。論云。但隨眾生見聞得益。是故為權。問。若約此義。用從真起。何說轉識
現。答。轉識即梨耶中轉相方起。現識現諸境界。此識即是真妄和合。若隨流生死。即妄有功能。妄雖有功。離真不立。若返流出纏。真有功能。真雖有功。離妄不顯。故約緣起和合識中。說其用也。問。若爾眾生自心之中。真如之用。何說佛執化。答。眾生真心。即諸佛體。故華嚴云。若人慾求知。三世一切佛。應當如是觀。心造諸如來。又不增不減經云。法身即眾生。眾生即法身。法身與眾生。義一名異也。既從法身。起報化用。何得是不眾生真心也。問。義若爾者。眾生心佛還自教化眾生。何佛悲願力。答。即此真心。是佛悲願。謂無緣大悲。及自體無礙愿等。即生起大用也。問。眾生無始有心。何不早起化用。答。未厭求心故。問。先有本覺。何不早熏令起厭求。答。此無明厚薄不同。因緣互闕不等。問。若真心即佛者。何論中從十度因生。答。此約本覺隨緣義說。然其始覺。至心源時。平等一際。有何差別。若約始教。以佛悲願為增上緣。眾機感種子為因緣。故詫佛本覺質上自心變顯影像。故云自識中現也。問。智處成道佛為實為權。若是權者。何楞伽云。欲界及無色。佛不彼成佛。色界最上天離欲成菩提。若是實者。何論云。示一切世間最高大身也。答。有二釋。一云。以寄十王。顯別十地。今第十菩薩
【現代漢語翻譯】 答：轉識（轉變的意識）即是阿賴耶識（藏識）中轉變的相開始生起。現識（顯現的意識）顯現各種境界。這個識就是真妄和合的。如果隨順生死流轉，就是妄的作用。妄雖然有作用，離開真（真如）就不能成立。如果逆流超出纏縛，就是真的作用。真雖然有作用，離開妄就不顯現。所以從緣起和合的識中，說它的作用。問：如果這樣，眾生自心中的真如的作用，為什麼說是佛的教化？答：眾生的真心，就是諸佛的本體。所以《華嚴經》說：『若人慾求知，三世一切佛，應當如是觀，心造諸如來。』《不增不減經》又說：『法身即眾生，眾生即法身，法身與眾生，義一名異也。』既然從法身，生起報身和化身的作用，怎麼能說不是眾生的真心呢？問：如果這樣，眾生心佛還自己教化眾生，要佛的悲願力做什麼？答：這個真心，就是佛的悲願。就是無緣大悲，以及自體無礙愿等，就生起大的作用。問：眾生無始以來有心，為什麼不早點生起化用？答：因為沒有厭離求取的心。問：先有本覺（本來的覺悟），為什麼不早點熏習使它生起厭離求取的心？答：因為無明的厚薄不同，因緣互相欠缺也不等同。問：如果真心就是佛，為什麼《十地經論》中說從十度（十波羅蜜）因生？答：這是從本覺隨緣的意義來說。然而當始覺（開始的覺悟）到達心源時，平等一際，有什麼差別呢？如果從始教來說，以佛的悲願為增上緣，眾生根機的感應種子為因緣，所以說佛的本覺本質上是自心變現的影像，所以說是從自己的識中顯現。問：智處成道（在智處成就佛道），佛是實報身還是應化身？如果是應化身，為什麼《楞伽經》說：『欲界及無色界，佛不在那裡成佛，在最上天離欲界成菩提。』如果是實報身，為什麼《十地經論》說：『示現一切世間最高大的身。』答：有兩種解釋。一種說法是：用寄託十王（十地菩薩）來顯示區別十地。現在第十地的菩薩
【English Translation】 Answer: The transformed consciousness (transformation of consciousness) is the arising of the transformed aspect in the Ālaya-vijñāna (store consciousness). The present consciousness (manifesting consciousness) manifests all realms. This consciousness is the union of true and false. If it flows along with the cycle of birth and death, it is the function of falsehood. Although falsehood has function, it cannot be established without truth (Tathatā). If it reverses the flow and emerges from entanglement, it is the function of truth. Although truth has function, it does not manifest without falsehood. Therefore, its function is discussed from the consciousness of arising from conditions and union. Question: If that is the case, why is the function of Suchness in the minds of sentient beings said to be the teaching of the Buddha? Answer: The true mind of sentient beings is the essence of all Buddhas. Therefore, the Avataṃsaka Sūtra says: 'If one wishes to know all the Buddhas of the three times, one should observe thus: the mind creates all the Tathāgatas.' The Anunatvāpūrṇatvanirdeśa Sūtra also says: 'The Dharmakāya is sentient beings, and sentient beings are the Dharmakāya. The Dharmakāya and sentient beings are the same in meaning but different in name.' Since the reward body and transformation body arise from the Dharmakāya, how can it be said that it is not the true mind of sentient beings? Question: If that is the case, sentient beings' minds and Buddhas still teach sentient beings themselves, what is the use of the Buddha's compassionate vows? Answer: This true mind is the Buddha's compassionate vow. It is the great compassion without conditions, as well as the unobstructed vows of the self-essence, which give rise to great function. Question: Sentient beings have had minds since beginningless time, why don't they give rise to transformation earlier? Answer: Because they do not have a mind of aversion to seeking. Question: Since there is original enlightenment (innate enlightenment) first, why not cultivate it earlier to make it give rise to a mind of aversion to seeking? Answer: Because the thickness of ignorance is different, and the conditions are mutually lacking and unequal. Question: If the true mind is the Buddha, why does the Daśabhūmika Sūtra say that it arises from the cause of the ten perfections (ten pāramitās)? Answer: This is spoken from the meaning of original enlightenment following conditions. However, when initial enlightenment (acquired enlightenment) reaches the source of the mind, what difference is there in the equality of one boundary? If speaking from the initial teaching, the Buddha's compassionate vows are the enhancing condition, and the responsive seeds of sentient beings' faculties are the causal condition. Therefore, it is said that the Buddha's original enlightenment is the image manifested by the transformation of one's own mind, so it is said to manifest from one's own consciousness. Question: Is the Buddha who attains the path in the Wisdom Realm (智處) the reward body or the transformation body? If it is the transformation body, why does the Laṅkāvatāra Sūtra say: 'The Buddha does not attain Buddhahood in the desire realm and the formless realm, but attains Bodhi in the highest heaven, away from the desire realm.' If it is the reward body, why does the Daśabhūmika Sūtra say: 'Manifesting the highest and greatest body in all the worlds.' Answer: There are two explanations. One explanation is: using the ten kings (ten Bhumi Bodhisattvas) to show the distinction between the ten Bhumis. Now the Bodhisattva of the tenth Bhumi
寄當此天王。即于彼天。示成菩提。故在彼天。一云。今此論正文。彼經意。是故云示。若論實受用之義。遍於法界。無處不在。而彼天中而成佛者。為諸菩薩所現色相。非實報身。唯在彼天。為顯此義。是故云爾。此二釋。依終教明微佛是權。若依始教。是實報身。故瑜伽第四云。復有超過凈居大自在住處。有十地菩薩。由極熏修第十地故。得生其中。即華嚴云。有妙凈土。出過三界。第十地菩薩當生其中。又十地論云。現報利益。受佛位故。后報利益。摩醯首羅智處生故也。等覺菩薩將成佛時。往色究竟天上。坐大寶蓮華。成正覺故。已得此土。既成佛已。上便無邊。更無別處。此即明自受用上唯佛所知。非十地三乘境也。若依頓教。于佛身相。無權實別。唯一性身。若依圓教。權實融通。三種世間圓滿。即是佛身故也。第五相好多少者。若依小乘。三十二相八十種好。說是實報之德。若依始教。說八萬四千相為實。如離世間品說。此通始終。又佛地經中說二十一殊勝功德。此約終教也。頓教中不說相好差別。若依圓教。有十蓮華藏世界海微塵數相好。一一相好周遍法界。業用亦爾。所以說十者。顯無盡義故。如相海品。又觀佛三昧經中。約此三宗佛相好分三收。故彼經云。略中略者。我今為此時會及凈飯王。略
【現代漢語翻譯】 現代漢語譯本 寄當此天王（四大天王之一）。即于彼天（指色究竟天）。示現成菩提（覺悟）。故在彼天。一說。今此論正文，彼經意。是故云示。若論實受用之義，遍於法界（宇宙），無處不在。而彼天中而成佛者，為諸菩薩所現色相，非實報身（佛的真實身），唯在彼天。為顯此義，是故云爾。此二釋，依終教明微佛是權。若依始教，是實報身。故瑜伽第四云：『復有超過凈居大自在住處，有十地菩薩，由極熏修第十地故，得生其中。』即華嚴云：『有妙凈土，出過三界（欲界、色界、無色界），第十地菩薩當生其中。』又十地論云：『現報利益，受佛位故；后報利益，摩醯首羅（大自在天）智處生故也。』等覺菩薩將成佛時，往色究竟天上，坐大寶蓮華，成正覺故。已得此土，既成佛已，上便無邊，更無別處。此即明自受用上唯佛所知，非十地三乘境也。若依頓教，于佛身相，無權實別，唯一性身。若依圓教，權實融通，三種世間圓滿，即是佛身故也。 第五相好多少者。若依小乘，三十二相八十種好，說是實報之德。若依始教，說八萬四千相為實，如離世間品說。此通始終。又佛地經中說二十一殊勝功德，此約終教也。頓教中不說相好差別。若依圓教，有十蓮華藏世界海微塵數相好，一一相好周遍法界，業用亦爾。所以說十者，顯無盡義故。如相海品。又觀佛三昧經中，約此三宗佛相好分三收。故彼經云：『略中略者，我今為此時會及凈飯王（釋迦牟尼佛的父親），略'
【English Translation】 English version When the Heavenly King is sent. He will manifest enlightenment in that heaven (Akanistha Heaven). Therefore, it is in that heaven. One says, 'Now, the main text of this treatise, the meaning of that sutra. Therefore, it is said to be a manifestation.' If we talk about the meaning of actual enjoyment, it pervades the entire Dharma Realm (universe) and is omnipresent. However, the one who becomes a Buddha in that heaven is a form manifested by the Bodhisattvas, not the Sambhogakaya (the reward body of a Buddha), and is only in that heaven. To clarify this meaning, it is said thus. These two explanations, according to the Final Teaching, clarify that the subtle Buddha is provisional. If according to the Initial Teaching, it is the Sambhogakaya. Therefore, the fourth volume of the Yogacarabhumi-sastra says: 'Furthermore, there are abodes that surpass the Pure Abodes and the Great自在 (Mahesvara) abode, where Bodhisattvas of the Ten Bhumis reside, because they have extremely cultivated the Tenth Bhumi, they are born there.' That is, the Avatamsaka Sutra says: 'There is a wonderful Pure Land that transcends the Three Realms (Desire Realm, Form Realm, Formless Realm), where Bodhisattvas of the Tenth Bhumi will be born.' Also, the Dasabhumika-sastra says: 'The benefit of present retribution is because they receive the Buddha's position; the benefit of future retribution is because they are born in the place of Mahesvara's wisdom.' When Bodhisattvas of Near-Perfect Enlightenment are about to become Buddhas, they go to the Akanistha Heaven and sit on a great jeweled lotus flower to attain perfect enlightenment. Having already attained this land, once they become Buddhas, above is boundless, and there is no other place. This clarifies that only the Buddha knows about self-enjoyment, and it is not the realm of the Ten Bhumis and the Three Vehicles. If according to the Sudden Teaching, there is no distinction between provisional and real in the Buddha's form, only the One Nature Body. If according to the Perfect Teaching, the provisional and real are integrated, and the three kinds of worlds are complete, which is the Buddha's body. Fifth, regarding the number of marks and characteristics. If according to the Hinayana, the thirty-two marks and eighty minor marks are said to be the virtues of the Sambhogakaya. If according to the Initial Teaching, it is said that the eighty-four thousand marks are real, as described in the Leaving the World Chapter. This applies to both the beginning and the end. Also, the Buddhahood Sutra speaks of twenty-one extraordinary merits, which is about the Final Teaching. The Sudden Teaching does not speak of the difference between marks and characteristics. If according to the Perfect Teaching, there are as many marks and characteristics as dust motes in ten Lotus Flower Treasury World Seas, and each mark and characteristic pervades the entire Dharma Realm, and its function is also like that. The reason for saying ten is to show the meaning of endlessness. As in the Chapter on the Sea of Marks. Also, in the Sutra of Contemplation on the Buddha Samadhi, the Buddha's marks and characteristics are divided into three according to these three schools. Therefore, that sutra says: 'The briefest of the brief, I am now for this assembly and King Suddhodana (father of Sakyamuni Buddha), briefly'
說相好。佛生人間。示同人事。同人相故。說三十二相。勝諸天故。說八十好。為諸菩薩說八萬四千諸妙相好。佛實相好。我初成道。摩伽國寂滅道場。為普賢賢首等諸大菩薩。于雜華經。已廣分別。解云此中三十二相等。當略中之略。為人天二乘等。即當初也。八萬四千等。義當但略。為三乘菩薩等。當次也。佛實相好。如雜華經說者。義當廣說。即指華嚴相海品也。
第六所見不同者。見此釋迦。諸機各異。或見佛謂灰身。如五百婆羅門。或見佛謂三尺黑象腳身。如俱志羅長者。或見佛為樹神天神。如提謂長者。此三並三惡道習而見佛故。並人天位。或見羅漢聖人身。如陳如迦葉等五人。或亦凡亦聖。以是父母所生實報身。四大所成故同凡。具五分法身。諸漏盡故是聖。或非凡非聖。以是大乘三身攝故。不同凡小。或是化非法報。以具八相。在閻浮故。色頂別立彼實報故。如梵網經等說。此經約始教。或是報非法化。即此身具二十一種殊勝德。受用身故。如佛地經說。此得終教。或是法非報化。以色即如故。涅槃云。吾今此身是法身。此約頓教。或非法非報化。以是十佛故。通三世間故。具足主伴故。此約圓教。是故釋迦身圓融無礙極難思也。
第七佛身開合者。若依小乘。立二種身。一生身。謂四
【現代漢語翻譯】 現代漢語譯本： 談論佛的相好。佛降生人間，示現與常人相同的事情，因為具有與常人相似的形態，所以宣說三十二相。爲了勝過諸天，所以宣說八十種好。爲了諸位菩薩，宣說八萬四千種微妙的相好。佛的真實相好，在我最初成道時，在摩伽陀國的寂滅道場，為普賢（Samantabhadra）菩薩、賢首（Bhadra）菩薩等諸大菩薩，于《雜華經》（Avatamsaka Sutra）中已經廣泛地分別解說。解釋說，這裡所說的三十二相等等，應當是簡略中的簡略，是為人天二乘等等而說的，也就是最初的說法。八萬四千等等，意義上應當是簡略，是為三乘菩薩等等而說的，是其次的說法。佛的真實相好，如《雜華經》所說，意義上應當是廣說，就是指《華嚴相海品》（Chapter on the Ocean of Characteristics of the Buddha）而言。 第六，所見不同。見到這位釋迦（Sakyamuni）佛，因眾生根機各異，所以見到的也不同。或者見到佛是灰身，如五百婆羅門（Brahmin）。或者見到佛是三尺高的黑色象腳身，如俱志羅（Kutila）長者。或者見到佛是樹神、天神，如提謂（Trapusa）長者。這三種情況都是因為三惡道的習氣而見到佛，都屬於人天位。或者見到羅漢（Arhat）、聖人的身，如陳如（Kaundinya）、迦葉（Kasyapa）等五人。或者亦凡亦聖，因為這是父母所生的實報身，由四大組成，所以同於凡人；具足五分法身，諸漏已盡，所以是聖人。或者非凡非聖，因為這是大乘三身所攝，不同於凡夫和小乘。或者這是化身，非法身報身，因為具足八相成道，在閻浮提（Jambudvipa）示現，色究竟天另外建立他的實報莊嚴土，如《梵網經》（Brahmajala Sutra）等所說。這部經是約始教而說。或者這是報身，非法身化身，就是此身具足二十一種殊勝功德，是受用身，如《佛地經》（Buddhabhumi Sutra）所說。這屬於終教。或者這是法身，非報身化身，因為色即是如，如《涅槃經》（Nirvana Sutra）說：『我現在這個身就是法身。』這是約頓教而說。或者非化身非報身非法身，因為這是十佛，通於三世間，具足主伴關係，這是約圓教而說。所以釋迦佛的身圓融無礙，極難思議。 第七，佛身開合。如果依照小乘，立二種身，一生身，就是四大...
【English Translation】 English version: Discussing the excellent characteristics of the Buddha. The Buddha was born into the human realm, demonstrating the same affairs as ordinary people. Because he has a form similar to ordinary people, he speaks of the thirty-two characteristics. To surpass all the gods, he speaks of the eighty minor marks. For all the Bodhisattvas, he speaks of the eighty-four thousand subtle characteristics. The Buddha's true excellent characteristics, when I first attained enlightenment, in the Bodhimanda of Magadha, for Samantabhadra Bodhisattva, Bhadra Bodhisattva, and other great Bodhisattvas, in the Avatamsaka Sutra, have already been widely and separately explained. It is explained that the thirty-two characteristics mentioned here, etc., should be the briefest of the brief, spoken for humans, gods, and the two vehicles, etc., which is the initial teaching. The eighty-four thousand, etc., in meaning should be brief, spoken for the three-vehicle Bodhisattvas, etc., which is the subsequent teaching. The Buddha's true excellent characteristics, as described in the Avatamsaka Sutra, in meaning should be extensively explained, referring to the Chapter on the Ocean of Characteristics of the Buddha. Sixth, different perceptions. Seeing this Sakyamuni Buddha, because sentient beings have different capacities, what they see is also different. Some see the Buddha as ashes, like the five hundred Brahmins. Some see the Buddha as a three-foot-tall black elephant-footed body, like the elder Kutila. Some see the Buddha as a tree spirit or a god, like the elder Trapusa. These three situations are all because of the habits of the three evil paths that they see the Buddha, all belonging to the position of humans and gods. Some see the body of an Arhat or a sage, like Kaundinya, Kasyapa, and the other five. Some are both ordinary and holy, because this is the reward body born of parents, composed of the four elements, so it is the same as ordinary people; possessing the fivefold Dharmakaya, all outflows are exhausted, so it is a sage. Some are neither ordinary nor holy, because this is included in the three bodies of the Mahayana, different from ordinary people and the Small Vehicle. Or this is a manifested body, not a Dharma body or a reward body, because it possesses the eight aspects of attaining enlightenment, appearing in Jambudvipa, with the Pure Land of Reward Body separately established in Akanistha heaven, as described in the Brahmajala Sutra, etc. This sutra is about the initial teaching. Or this is a reward body, not a Dharma body or a manifested body, that is, this body possesses twenty-one kinds of special merits, it is a enjoyment body, as described in the Buddhabhumi Sutra. This belongs to the final teaching. Or this is a Dharma body, not a reward body or a manifested body, because form is emptiness, as the Nirvana Sutra says: 'My current body is the Dharma body.' This is about the sudden teaching. Or neither a manifested body nor a reward body nor a Dharma body, because this is the ten Buddhas, pervading the three worlds, possessing the relationship of host and guest, this is about the perfect teaching. Therefore, the body of Sakyamuni Buddha is perfectly integrated and unobstructed, extremely difficult to conceive. Seventh, the opening and closing of the Buddha's body. If according to the Small Vehicle, establish two kinds of bodies, one is the birth body, that is, the four...
大所成故。二法身。謂具五分故。若依大乘。或立二種佛。此有五種。一深密經中立二佛。一法身。二解脫身。即通二乘。二者世親般若論中亦二佛。一真佛。即法身。二非真佛。即餘二身。三者佛地論中立二佛。一生身。亦是世俗佛。即化身及他受用。二法身。亦是勝義佛。亦是報佛。此上三種約始教說也。四者本業經立二。一自性法身。二應化法身。五者寶性論云。一寂靜法界身。二得彼因身。此上二種約終教說。或立三身。如金光明經中。以七複次。說三身差別等。此約始教。或立四佛。楞伽云。一應化佛。二功德佛。三智慧佛。四如如佛。初一化身。次二受用。準福智分二。后一法身。又總為報身。或立十佛。此中四種。一者佛地論云。一現等覺佛。乃至第十隨樂佛。二者法集經說十佛。一習氣佛。乃至第十形像佛。三者新華嚴第五十三云。成正覺佛乃至第十隨樂佛。四者五十八離世間品云。菩薩有十種見佛。謂彌安住世間成正覺佛無著見。愿佛出生見。業報佛深住持佛隨順見。涅槃佛深信見。法界佛普至見。心佛安樂見。三昧佛無量無依見。本性佛明瞭見。隨樂化普受見。若諸菩薩安住此法。則常得見無上如來。此四種中。后二約一乘圓教。為顯無盡。說十佛等也。佛地論十佛。名雖異而義同也。法集經十
【現代漢語翻譯】 因為偉大的成就。二法身（Dharmakaya，佛的法性之身）。意思是具備五種功德。如果依據大乘佛教，或者建立兩種佛。這裡有五種說法。第一種，《深密經》（Samdhinirmocana Sutra）中建立兩種佛：一、法身（Dharmakaya）；二、解脫身（Nirmanakaya），這兩種佛身也適用於聲聞乘和緣覺乘。第二種，世親（Vasubandhu）在《般若論》（Prajnaparamita Shastra）中也提到兩種佛：一、真佛，即法身（Dharmakaya）；二、非真佛，即其餘二身（報身和應身）。第三種，《佛地論》（Buddhabhumi Sutra）中建立兩種佛：一、生身，也是世俗佛，即化身（Nirmanakaya）和他受用身（Sambhogakaya）。二、法身（Dharmakaya），也是勝義佛，也是報身（Sambhogakaya）。以上三種是根據始教（早期教法）所說。第四種，《本業經》（Brahmajala Sutra）建立兩種佛：一、自性法身（Svabhavikakaya）；二、應化法身（Nirmanakaya）。第五種，《寶性論》（Ratnagotravibhaga）說：一、寂靜法界身（Dharmadhatu-kaya）；二、得彼因身。以上兩種是根據終教（後期教法）所說。或者建立三身，如《金光明經》（Suvarnaprabhasa Sutra）中，用七種方式，說明三身的差別等等。這是根據始教。或者建立四佛。《楞伽經》（Lankavatara Sutra）說：一、應化佛（Nirmanakaya）；二、功德佛；三、智慧佛；四、如如佛。第一種是化身（Nirmanakaya），第二和第三種是受用身（Sambhogakaya），根據福德和智慧分為兩種。最後一種是法身（Dharmakaya），又總稱為報身（Sambhogakaya）。或者建立十佛。這其中有四種說法。第一種，《佛地論》（Buddhabhumi Sutra）說：一、現等覺佛，乃至第十、隨樂佛。第二種，《法集經》（Dharma Samuccaya Sutra）說十佛：一、習氣佛，乃至第十、形像佛。第三種，《新華嚴經》（New Avatamsaka Sutra）第五十三卷說：成正覺佛，乃至第十、隨樂佛。第四種，第五十八卷《離世間品》（Leaving the World Chapter）說，菩薩有十種見佛：謂彌勒（Maitreya）安住世間成正覺佛無著見，愿佛出生見，業報佛深住持佛隨順見，涅槃佛深信見，法界佛普至見，心佛安樂見，三昧佛無量無依見，本性佛明瞭見，隨樂化普受見。如果諸位菩薩安住於此法，就能常常見到無上如來。這四種說法中，后兩種是根據一乘圓教，爲了顯示無盡，而說十佛等等。《佛地論》（Buddhabhumi Sutra）的十佛，名稱雖然不同，但意義相同。《法集經》（Dharma Samuccaya Sutra）的十佛 現代漢語譯本
【English Translation】 Because of great accomplishment. Two Dharmakayas (the body of the Buddha's Dharma nature). It means possessing five virtues. If based on Mahayana Buddhism, or establishing two Buddhas. Here are five kinds of statements. The first, the 'Samdhinirmocana Sutra' establishes two Buddhas: 1. Dharmakaya; 2. Nirmanakaya, these two Buddha bodies are also applicable to the Sravaka and Pratyekabuddha vehicles. The second, Vasubandhu also mentioned two Buddhas in the 'Prajnaparamita Shastra': 1. True Buddha, which is Dharmakaya; 2. Non-true Buddha, which is the remaining two bodies (Sambhogakaya and Nirmanakaya). The third, the 'Buddhabhumi Sutra' establishes two Buddhas: 1. Birth body, which is also the worldly Buddha, namely Nirmanakaya and Sambhogakaya. 2. Dharmakaya, which is also the ultimate Buddha, also the Sambhogakaya. The above three are based on the early teachings. The fourth, the 'Brahmajala Sutra' establishes two Buddhas: 1. Svabhavikakaya; 2. Nirmanakaya. The fifth, the 'Ratnagotravibhaga' says: 1. Dharmadhatu-kaya; 2. The body that obtains that cause. The above two are based on the later teachings. Or establish three bodies, such as in the 'Suvarnaprabhasa Sutra', using seven methods to explain the differences between the three bodies, etc. This is based on the early teachings. Or establish four Buddhas. The 'Lankavatara Sutra' says: 1. Nirmanakaya; 2. Merit Buddha; 3. Wisdom Buddha; 4. Tathata Buddha. The first is Nirmanakaya, the second and third are Sambhogakaya, divided into two according to merit and wisdom. The last is Dharmakaya, also collectively called Sambhogakaya. Or establish ten Buddhas. There are four kinds of statements among them. The first, the 'Buddhabhumi Sutra' says: 1. Manifest Enlightenment Buddha, up to the tenth, the Buddha who accords with joy. The second, the 'Dharma Samuccaya Sutra' says ten Buddhas: 1. Habit Buddha, up to the tenth, Image Buddha. The third, the fifty-third volume of the 'New Avatamsaka Sutra' says: Buddha who achieves perfect enlightenment, up to the tenth, the Buddha who accords with joy. The fourth, the fifty-eighth volume 'Leaving the World Chapter' says that Bodhisattvas have ten kinds of seeing Buddhas: namely Maitreya abiding in the world achieving perfect enlightenment Buddha, seeing without attachment, seeing the birth of the Vow Buddha, Karma Retribution Buddha, deeply abiding Sustaining Buddha, seeing in accordance, Nirvana Buddha, seeing with deep faith, Dharmadhatu Buddha, universally arriving seeing, Mind Buddha, seeing with peace and joy, Samadhi Buddha, seeing with immeasurable and without reliance, Essential Nature Buddha, seeing with clarity, Transformation according to Joy, universally receiving seeing. If all Bodhisattvas abide in this Dharma, they can always see the unsurpassed Tathagata. Among these four statements, the latter two are based on the One Vehicle Perfect Teaching, in order to reveal the inexhaustible, and say ten Buddhas, etc. The ten Buddhas of the 'Buddhabhumi Sutra', although the names are different, the meanings are the same. The ten Buddhas of the 'Dharma Samuccaya Sutra' English version
佛。此與華嚴十佛。體相全異也。
第八所化分齊者。若依小乘。唯此娑婆雜穢土。是報佛土。于中此閻浮提報佛所依。余百億等是化境分齊。若依始教。釋迦實報土在色究竟天。化身居百億世界。此恐小乘不信界外實土。故寄界內最勝處說。若約終教。釋迦土在三界外。故涅槃云。西方去此三十二恒河沙佛土。有世界名無勝。是釋迦實報土也。為顯色頂之身不實故。或化境非俱百億。如智度論云。以大千界為一數。至恒沙為一世界性。又數之至恒沙。為世界海。數之至無量恒沙。為世界種。數之至十方無量恒沙。為一佛所化分齊。若依圓教。如法華云。我常在靈山。彼論釋為報土。若依頓教。涅槃云。吾今此身即是法身。故法性土無分齊。若依別教。此有二種。一國土海當不可說。若寄言顯。如第二會。初光明覺品說。二世界海有三類。一蓮華藏世界海。具主伴。顯無盡。即十佛境。二三千界外。有十重世界海。一世界性。二世界海。三世界輪。四世界圓滿。五世界分別。六世界旋。七世界轉。八世界蓮華。九世界須彌。十方世界相。是即萬子以上輪王境界也。三無量雜類世界。皆遍法界。如一類須彌山世界數量邊畔。即盡虛空遍法界。又如一類樹形等世界。乃至一切眾形等。皆亦如是。悉遍法界。互不相礙
【現代漢語翻譯】 現代漢語譯本：佛。這與《華嚴經》中的十佛，其本體和形象完全不同。
第八，所化分齊：如果依照小乘的觀點，只有這娑婆雜穢土（Saha world，充滿雜染和污穢的世界）才是報佛土（Buddha-kshetra，佛所居住和教化的清凈國土）。其中，此閻浮提（Jambudvipa，我們所居住的南贍部洲）是報佛所依之處。其餘百億等世界是化境分齊。如果依照始教的觀點，釋迦牟尼佛的實報土在色究竟天（Akanistha，色界天的最高層），化身居住在百億世界。這可能是因為小乘不相信界外有真實的凈土，所以借用界內最殊勝之處來說明。如果按照終教的觀點，釋迦牟尼佛的凈土在三界之外。所以《涅槃經》說：『從西方到這裡，有三十二恒河沙佛土，有一個世界名叫無勝，那是釋迦牟尼佛的實報土。』爲了顯示色究竟天的身體不是真實的。或者化境並非都是百億。如《智度論》所說：『以大千世界為一個數，到恒河沙為一個世界性。又數到恒河沙，為一個世界海。數到無量恒河沙，為一個世界種。數到十方無量恒河沙，為一個佛所教化的分齊。』如果依照圓教的觀點，如《法華經》所說：『我常在靈鷲山。』彼論解釋為報土。如果依照頓教的觀點，《涅槃經》說：『我現在這個身體就是法身。』所以法性土沒有分齊。
如果依照別教的觀點，這有兩種。一是國土海當不可說。如果借用言語來顯示，如第二會，初光明覺品所說。二是世界海有三類。一是蓮華藏世界海（Lotus Treasury World Sea），具足主伴，顯示無盡，即十佛的境界。二是三千大千世界之外，有十重世界海。一世界性，二世界海，三世界輪，四世界圓滿，五世界分別，六世界旋，七世界轉，八世界蓮華，九世界須彌，十方世界相。這就是萬子以上的轉輪聖王的境界。三是無量雜類世界，都遍佈法界。如一類須彌山世界，數量邊畔，就窮盡虛空遍佈法界。又如一類樹形等世界，乃至一切眾形等，也都如此，全部遍佈法界，互相不妨礙。
【English Translation】 English version: Buddha. This is completely different in essence and form from the Ten Buddhas in the Avatamsaka Sutra (Flower Garland Sutra).
Eighth, the scope of those to be transformed: According to the Hinayana (Small Vehicle) view, only this Saha world (Saha world, a world full of defilements and impurities) is the Reward Body Buddha-kshetra (Buddha-kshetra, the pure land where the Buddha resides and teaches). Among them, this Jambudvipa (Jambudvipa, the southern continent where we live) is where the Reward Body Buddha relies. The remaining hundreds of billions of worlds are the scope of transformation. According to the initial teaching, Shakyamuni Buddha's true reward land is in Akanistha Heaven (Akanistha, the highest level of the Form Realm), and the manifested body resides in hundreds of billions of worlds. This is probably because the Hinayana does not believe that there are real pure lands outside the realm, so it uses the most superior place within the realm to explain. According to the final teaching, Shakyamuni Buddha's pure land is outside the Three Realms. Therefore, the Nirvana Sutra says: 'From the west to here, there are thirty-two Ganges sands of Buddha lands, and there is a world called No Victory, which is Shakyamuni Buddha's true reward land.' This is to show that the body in Akanistha Heaven is not real. Or the scope of transformation is not always hundreds of billions. As the Mahaprajnaparamita Sastra (Great Wisdom Sutra) says: 'Take a thousand great chiliocosms as one number, and to the Ganges sands as one world-nature. Also count to the Ganges sands as one world-sea. Count to immeasurable Ganges sands as one world-species. Count to the immeasurable Ganges sands in the ten directions as the scope of transformation of one Buddha.' According to the Perfect Teaching, as the Lotus Sutra says: 'I am always on Vulture Peak.' That treatise explains it as the Reward Body Land. According to the Sudden Teaching, the Nirvana Sutra says: 'This body of mine now is the Dharmakaya (Dharma Body).' Therefore, the Dharma-nature land has no scope.
According to the Distinct Teaching, there are two types. One is that the land-sea should be unspeakable. If using language to reveal it, as said in the second assembly, the initial Bright Awakening chapter. The second is that there are three types of world-seas. One is the Lotus Treasury World Sea (Lotus Treasury World Sea), complete with host and companions, showing endlessness, which is the realm of the Ten Buddhas. The second is that outside the three thousand great chiliocosms, there are ten layers of world-seas. One is world-nature, two is world-sea, three is world-wheel, four is world-perfection, five is world-distinction, six is world-rotation, seven is world-transformation, eight is world-lotus, nine is world-Mount Sumeru, and ten is the aspect of the worlds in the ten directions. This is the realm of the Wheel-Turning King above ten thousand sons. The third is the immeasurable mixed worlds, all pervading the Dharma Realm. For example, one type of Mount Sumeru world, the number of its sides, exhausts empty space and pervades the Dharma Realm. Also, like one type of tree-shaped world, and even all kinds of shapes, are all like this, all pervading the Dharma Realm, without hindering each other.
此上三位並是盧舍那十身攝化之處。又本末圓融。相收無礙。隨一世界。即約粗有此三故。是故與三乘全異也。
大乘起信論內義略探記(終)
弘長元年(辛酉)十月九日于神尾山一 覺□
【現代漢語翻譯】 現代漢語譯本： 以上這三位（指佛、法、僧）都是盧舍那佛（Vairocana，報身佛）十身所攝受教化之處。而且本末圓融，互相包容而沒有障礙。隨任何一個世界，都是就粗顯的存在而有這三者，所以與三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）完全不同。
《大乘起信論內義略探記》（終）
弘長元年（辛酉）十月九日于神尾山一 覺□
【English Translation】 English version: These above three (referring to Buddha, Dharma, and Sangha) are all places where the ten bodies of Vairocana (the Reward Body Buddha) are gathered and transformed. Moreover, the origin and the end are perfectly integrated, mutually inclusive without obstruction. In any world, these three exist in terms of coarse existence, therefore, it is completely different from the Three Vehicles (Śrāvakayāna, the Hearer Vehicle; Pratyekabuddhayāna, the Solitary Realizer Vehicle; Bodhisattvayāna, the Bodhisattva Vehicle).
A Brief Exploration of the Inner Meaning of the Awakening of Faith in the Mahāyāna (End)
Written on the 9th day of the 10th month of Hongcho 1st year (Shinyu) at Mt. Kami, by One Awakening □